(论六经、五脏不能强合)
三阴三阳者，天之六气也，而人身之血气应焉。然血气之行于身也，周流而无定；而三
阴三
阳之在身也，有一定之部分，则何也?人身三阴三阳之名，因部位之分列而定名，非由气血
之殊性以取义也。《素问》之叙阴阳离合也，曰∶圣人南面而立，前曰广明，后曰太冲。太
冲之地，名曰少阴；少阴之上，名曰太阳；中身而上，名曰广明；广明之下，名曰太阴；太
阴之前，名曰阳明；厥阴之表，名曰少阳；太阴之后，名曰少阴；少阴之前，名曰厥阴。由
此观之，三阴三阳以人身之部位而定名也，不昭昭乎?部位既定，由是经络血气之行于太阳
之部者，命曰太阳经；行于少阳、阳明之部者，命曰少阳、阳明经；行于三阴之部者，命曰
太阴、少阴、厥阴经。故膀胱为寒水之经，水，阴也，而曰太阳，以其行于太阳之部也；而
小肠之为太阳无论矣。心为君火之经，火，阳也，而曰少阴 ，以其行于少阴之部也；而肾
之为少阴可知矣。若血气之行于经脉者，则三阳之血气，亦营运于三阴；三阴之血气，亦运
行于三阳，岂有阴阳截然画界者哉?是故经络之三阴三阳，以定人身前后、左右、表里部分
之名者也，而血气之阴阳，仍各从其脏腑之本气求之。不得因其经之行于三阴，遂谓其脏之
本气皆阴也；因其经之行于三阳，遂谓其腑之本气皆阳也。明乎此，则金匮真言论所谓心为
太阳，肺为少阴，肾为太阴，肝为少阳，脾胃为至阴之旨，可以豁然矣。经络之三阴三阳，
以其所行之部分表里言之也；脏腑之阴阳，以其脏腑之本气刚柔清浊言之也。明乎此，则肾
为少阴，不必强合于君火；小肠为太阳，不必强合于寒水。(余脏仿此。)与夫阳浊阴清，阴
浊阳清，诸文之互异，亦无不可以豁然矣。故阴阳离合论曰∶今三阴三阳不应阴阳，其故何
也?正疑十二经之三阴三阳，不应脏腑之阴阳也。能知心、肝为阳，肺、肾为阴之为本义，
即知十二经之三阴三阳之为借名矣。顾世人习于十二经之三阴三阳，转疑心、肝为阳，肺、
肾、脾、胃六腑为阴，少见而可怪也。岂非徇末而忘本也乎?
（论述六经与五脏不能强行对应）
三阴三阳，是自然界天体的六种气候现象，而人体内的血气与之相应。然而，血气在人体内运行，周流不息而没有固定的形态；三阴三阳在人体内有固定的部位划分，这是为什么呢？人体三阴三阳的名称，是根据身体部位的分布来确定的，并非由气血的不同性质来取义的。《素问》中叙述阴阳的离合时说：圣人面向南方站立，前方称为广明，后方称为太冲。太冲之地，名为少阴；少阴之上，名为太阳；躯干中部以上，名为广明；广明之下，名为太阴；太阴之前，名为阳明；厥阴之表，名为少阳；太阴之后，名为少阴；少阴之前，名为厥阴。由此看来，三阴三阳是根据人体的部位来确定名称的，这不是很明显吗？部位既然确定，于是经络中的血气行于太阳部位的，就命名为太阳经；行于少阳、阳明部位的，就命名为少阳、阳明经；行于三阴部位的，就命名为太阴、少阴、厥阴经。所以膀胱属于寒水之经，水属阴，却称为太阳，是因为它行于太阳的部位；至于小肠属于太阳经就更不用说了。心属于君火之经，火属阳，却称为少阴，是因为它行于少阴的部位；那么肾属于少阴经也就可想而知了。如果血气在经脉中运行，那么三阳的血气，也会在三阴中营运；三阴的血气，也会在三阳中运行，哪里会有阴阳截然分界的情况呢？因此，经络的三阴三阳，是用来确定人体前后、左右、表里部位名称的，而血气的阴阳，仍然各自从其所属脏腑的本性中去探求。不能因为某条经行于三阴，就说该脏的本气全是阴；也不能因为某条经行于三阳，就说该腑的本气全是阳。明白了这一点，那么《金匮真言论》中所说的心为太阳、肺为少阴、肾为太阴、肝为少阳、脾胃为至阴的宗旨，就可以豁然开朗了。经络的三阴三阳，是从其所行部位的表里关系来说的；脏腑的阴阳，是从脏腑本性的刚柔清浊来说的。明白了这一点，那么肾为少阴，就不必强行将其与君火相合；小肠为太阳，就不必强行将其与寒水相合。（其余脏腑依此类推。）以及关于“阳浊阴清”、“阴浊阳清”等文中相互矛盾之处，也都可以豁然开朗了。所以《阴阳离合论》中说：现在三阴三阳不与阴阳相应，这是什么原因呢？正是疑惑十二经的三阴三阳，不与脏腑的阴阳相对应。如果能明白心、肝为阳，肺、肾为阴才是本义，就知道十二经的三阴三阳只是借用的名称罢了。然而世人习惯于十二经的三阴三阳，反而怀疑心、肝为阳，肺、肾、脾、胃六腑为阴，见识浅薄而感到奇怪。这难道不是拘泥于末节而忘记了根本吗？
(Discussion on the Incompatibility of Forcing Correspondences between the Six Channels and the Five Zang Organs)
The Three Yin and Three Yang refer to the six Qi (Six Climatic Factors) of heaven, while the blood and qi in the human body correspond to them. However, the movement of blood and qi throughout the body is circulatory and formless, whereas the Three Yin and Three Yang in the body have fixed anatomical regions. Why is this? The names of the Three Yin and Three Yang in the human body are determined by the distribution of body parts, not derived from the distinct natures of blood and qi. In the *Su Wen* (Basic Questions), when describing the separation and joining of Yin and Yang, it states: "The sage stands facing south; the front is called Guangming (Broad Brightness), and the back is called Taichong (Great Surge). The region of Taichong is named Shaoyin (Lesser Yin); above Shaoyin is named Taiyang (Greater Yang); the upper part of the trunk is called Guangming; below Guangming is named Taiyin (Greater Yin); before Taiyin is named Yangming (Bright Yang); the exterior of Jueyin (Terminal Yin) is named Shaoyang (Lesser Yang); behind Taiyin is named Shaoyin; before Shaoyin is named Jueyin." From this, it is evident that the Three Yin and Three Yang are named according to human anatomical positions. Once these positions are established, the meridians and collaterals carrying blood and qi through the Taiyang region are designated as the Taiyang Meridian; those passing through the Shaoyang and Yangming regions are designated as the Shaoyang and Yangming Meridians; and those passing through the Three Yin regions are designated as the Taiyin, Shaoyin, and Jueyin Meridians. Thus, the Bladder belongs to the Cold Water meridian; although water is Yin, it is called Taiyang because it traverses the Taiyang region; the Small Intestine's classification as a Taiyang organ is self-evident. The Heart belongs to the Ministerial Fire meridian; although fire is Yang, it is called Shaoyin because it traverses the Shaoyin region; consequently, the Kidney's classification as a Shaoyin organ is understandable. If we consider the circulation of blood and qi within the meridians, the blood and qi of the Three Yang also circulate within the Three Yin, and the blood and qi of the Three Yin also circulate within the Three Yang. How could there be a rigid boundary separating Yin and Yang? Therefore, the Three Yin and Three Yang of the meridians serve to name the anterior, posterior, lateral, medial, exterior, and interior regions of the body, while the Yin and Yang of blood and qi should still be sought according to the intrinsic nature of their respective Zang and Fu organs. One must not assume that because a meridian traverses the Three Yin regions, its corresponding Zang organ's intrinsic nature is entirely Yin; nor should one assume that because a meridian traverses the Three Yang regions, its corresponding Fu organ's intrinsic nature is entirely Yang. Understanding this clarifies the principle stated in the *Jin Gui Zhen Yan Lun* (Golden Cabinet True Discourse): the Heart is Taiyang, the Lung is Shaoyin, the Kidney is Taiyin, the Liver is Shaoyang, and the Spleen and Stomach are Zhìyīn (Ultimate Yin). The Three Yin and Three Yang of the meridians are discussed in terms of the exterior-interior relationship of the regions they traverse; the Yin and Yang of the Zang and Fu organs are discussed in terms of the rigidity, softness, clarity, and turbidity of their intrinsic natures. With this understanding, the Kidney being Shaoyin need not be forced into correspondence with Ministerial Fire; the Small Intestine being Taiyang need not be forced into correspondence with Cold Water. (The same logic applies to other organs.) Furthermore, the apparent contradictions in texts regarding "Yang is turbid and Yin is clear" versus "Yin is turbid and Yang is clear" can also be resolved. Hence, the *Yin Yang Li He Lun* (Discourse on the Separation and Joining of Yin and Yang) asks: "Why do the current Three Yin and Three Yang not correspond to Yin and Yang? What is the reason?" This precisely reflects the doubt that the Three Yin and Three Yang of the Twelve Meridians do not correspond to the Yin and Yang of the Zang and Fu organs. If one understands that the Heart and Liver being Yang, and the Lungs and Kidneys being Yin, represents the fundamental meaning, one will realize that the Three Yin and Three Yang of the Twelve Meridians are merely borrowed names. Yet, people are accustomed to the Three Yin and Three Yang of the Twelve Meridians and instead suspect that the Heart and Liver are Yang, while the Lungs, Kidneys, Spleen, and Stomach (Six Fu organs mentioned here in error or specific context, usually Spleen/Stomach are Zang/Fu pair but text says Liu Fu) are Yin. This is a sign of limited vision and wonderment. Is this not clinging to the trivial details while forgetting the root?