《景岳全书·关格门》历引《经》文，而曰关格一证，《内经》本言脉体，以明阴阳离绝之危证。又历辩越人以“上
鱼为溢，为外关内格，入尺为覆，为内关外格”，及仲景、叔和、东垣等，以“在尺为关，在寸为格，关则不得小便，格
则吐逆”之非。而独创论曰∶人迎察六腑之阳，寸口察五脏之阴。人迎盛至四倍以上，此孤阳独见，故曰格阳，格阳者，
阴格于阳也；气口盛至四倍以上，此元阴无主，故曰关阴，关阴者，阳关于阴也；若人迎寸口俱盛至四倍以上，且大且
数，此阴阳相离，故名关格也。总由伤肾伤精，阳不守舍，虽与劳损症不同，实即劳损之别名也。烈按∶关格二字，诸
先哲久已相传为下关上格矣，一旦独辟为阴阳离绝之脉证，不囿于相传旧说，观此可以开我侪自立主见之一助。
王损 曰∶《内经》言温疟在脏者，止以风寒中于肾，言瘅疟者，止以肺素有热。然冬令之寒，既得以中于肾，则其
余令气之邪，又宁无入客于所属之脏者？既肺本气之热为疟，则四脏之气郁而为热者，又宁不似肺之为疟乎？此殆举一
可以三隅反也。烈按∶《内经》止说得冬令之寒，而损 即于冬令推到春夏秋令气之邪；《内经》止说得肺素有热，而损
即于肺脏推到心肝脾肾。可见读书贵乎隅反，不可固执一说也。
《景岳全书·关格门》广泛引用《内经》经文，指出“关格”这一病证，《内经》原本是指脉象特征，用以阐明阴阳离决的危重证候。又逐一辨析了扁鹊关于“上鱼际为溢，称为外关内格；入尺部为覆，称为内关外格”，以及张仲景、王叔和、李东垣等人认为“在尺部为关，在寸部为格，关则小便不通，格则呕吐逆乱”的观点之不足。而张景岳独创性地论述道：人迎穴处诊察六腑之阳气，寸口脉处诊察五脏之阴气。人迎脉搏动盛大至正常四倍以上，这是孤阳独现，所以称为格阳，所谓格阳，就是阴被格拒于阳之外；气口（即寸口）脉搏动盛大至正常四倍以上，这是元阴失去主宰，所以称为关阴，所谓关阴，就是阳被封闭于阴之内；如果人迎和寸口脉搏动都盛大至四倍以上，且脉象洪大且快速，这是阴阳相互分离，所以命名为关格。这总归是由于损伤肾脏、耗伤肾精，导致阳气不能守舍，虽然与劳损症有所不同，但实际上就是劳损症的别名。唐大烈按语：关格二字，各位先哲早已相传指下关上格，如今张景岳独自将其开辟为阴阳离决的脉证解释，不拘泥于相传的旧说，通过这一点可以看出，有助于我们建立自己的主见。
王肯堂说：《内经》提到温疟涉及内脏时，只说是风寒侵袭肾脏；提到瘅疟时，只说是肺脏素有热邪。然而冬季的寒邪既然能侵袭肾脏，那么其他季节气候的邪气，难道就不会侵入其所属的内脏吗？既然肺脏本有的热气会导致疟疾，那么其他四脏的气机郁结化热，难道不会像肺脏那样引发疟疾吗？这大概就是举一反三的道理。唐大烈按语：《内经》只提到了冬季的寒邪，而王肯堂便由此推及春夏秋三季气候的邪气；《内经》只提到了肺脏素有热邪，而王肯堂便由此推及心、肝、脾、肾四脏。由此可见，读书贵在能够举一反三，不可固执于某一种说法。
The *Jingyue Quanshu* (Complete Works of Jingyue), in the section on Guan-Ge (Guan and Ge Syndromes), extensively cites texts from the *Neijing* (Inner Canon), stating that the syndrome of Guan-Ge originally referred to pulse characteristics in the *Neijing*, to elucidate the critical condition of Yin-Yang separation. It further critically analyzes the views of Bian Que, who described "overflowing above the fish-mouth area as Yi (Overflow), termed Wai-Guan Nei-Ge (External Obstruction and Internal Grid); entering the Chi position as Fu (Cover), termed Nei-Guan Wai-Ge (Internal Obstruction and External Grid)," as well as the views of Zhang Zhongjing, Wang Shuhe, and Li Dongyuan, who held that "obstruction in the Chi position is Guan, obstruction in the Cun position is Ge; Guan results in inability to urinate, while Ge results in vomiting and regurgitation," deeming these insufficient. Zhang Jingyue independently proposed a theory: The Renying (ST9) pulse reflects the Yang Qi of the Six Fu Organs, while the Cunkou (Radial) pulse reflects the Yin Qi of the Five Zang Organs. If the Renying pulse is four times or more than normal, this indicates solitary Yang appearing alone, thus called Ge-Yang (Gridded Yang), meaning Yin is gridlocked outside Yang; if the Qikou (Cunkou) pulse is four times or more than normal, this indicates Yuan-Yin (Primal Yin) losing its mastery, thus called Guan-Yin (Closed Yin), meaning Yang is closed within Yin; if both Renying and Cunkou pulses are four times or more than normal, and are large and rapid, this signifies Yin and Yang separating, hence named Guan-Ge. This ultimately stems from damage to the Kidney and depletion of Essence, causing Yang to fail to reside securely. Although distinct from Lao-Sun (Chronic Exhaustion) syndromes, it is essentially an alias for Lao-Sun. Tang Dalei notes: The terms Guan and Ge have long been transmitted by past sages as referring to lower obstruction and upper gridlock. By uniquely defining them as pulse and syndrome manifestations of Yin-Yang separation, without being confined to traditional old theories, this offers assistance in establishing our own independent judgment.
Weng Ken-tang stated: When the *Neijing* discusses Wen-Nie (Warm Malaria) involving the Zang organs, it only attributes it to Wind-Cold invading the Kidney; when discussing Dan-Nie (Feverish Malaria), it only attributes it to pre-existing heat in the Lung. However, since winter cold can invade the Kidney, why would pathogenic factors from other seasonal climates not enter their corresponding Zang organs? Since pre-existing heat in the Lung causes Malaria, why would Qi stagnation transforming into heat in the other four Zang organs not cause Malaria similar to the Lung? This is likely an example of inferring three corners from one corner (drawing analogies). Tang Dalei notes: The *Neijing* only mentions winter cold, while Weng Ken-tang extends this to pathogenic factors from spring, summer, and autumn climates; the *Neijing* only mentions pre-existing heat in the Lung, while Weng Ken-tang extends this to the Heart, Liver, Spleen, and Kidney. This demonstrates that reading requires the ability to draw analogies and infer broader principles, rather than adhering rigidly to a single interpretation.