(论六经、六气不能强合，又推论其余意也。)
至真要论曰∶以名命气，以合命处，而言其病，名谓四象之名。即阴阳离合论所称三阴
之名也。气，风、寒、暑、湿、燥、火之六气也；处，人身十二经之部位也。由此观之，以
天地四方之象，起三阴三阳之名，因即以其名加之六气，因即以其名加之人身，此不过借以
分析气与处各有所属，俾得根据类以言其病耳!言者，讨论之谓也。其不可以气之名、处之名
，即指为病之实也，不昭昭乎?不但此也，以人身前、后、两侧之表里，分三阴三阳者，是
固常说，熟于人中者也；又有以人身之形层，分三阴三阳者，又有以人之身形分三阳，三焦
分三阴者。且也，少阳为一阳，厥阴为一阴，阳明为二阳，少阴为二阴，太阳为三阳，太阴
为三阴。三阳为极表，一阴为极里，数由一而至三，即由里而达表也。而脉象之三阴三阳，
其表里名义，则又不同。《素问》曰∶鼓一阳曰钩，鼓一阴曰毛。夫钩、毛 ，皆浮之象也
，而曰一阴一阳，是以一为极外矣。鼓者，谓脉之来而应指也，其脉来见于浮分，而其气属
阳者，钩之脉也；脉来见于浮分，而其气属阴者，毛之脉也。气属阳者，来盛去衰也；气属
阴者，来衰去盛，所谓秋日下肤，蛰虫将去也。由此推之，脉见于中分，其来盛者，谓之二
阳，其去盛者，谓之二阴可知矣；脉见于沉分，其来盛者，谓之三阳，其去盛者，谓之三阴
可知矣。明于斯义，则知一阳结谓之隔，决非手足少阳也；二阳结谓之消，决非手足阳明也
；三阴、三阳结谓之喉痹，决非太阴、太阳也。故《脉经》引扁鹊言曰∶出者为阳，入者
为阴。脉来一出一入为平，再出一入为少阴，三
出一入为太阴，四出一入为厥阴；再入一出为少阳，三入一出为阳明，四入一出为太阳。以
出入之多少，分阴阳之太少，其义皎然而有征矣。其以出多为阴，入多为阳者，指病脉之反
乎常数也。夫三阴三阳之所属众矣，引之可十，推之可百；引之可千，推之可万。独未闻有
以脉之浮沉出入，分属三阴三阳者，而求之经文，确有此义，故纵言及之，以质之有道者。
明乎此，则知三阴三阳之名，随处可称而不可互相牵合者也。黄坤载曰∶小肠属太阳者，火
从水化也；胃属阳明者，湿从燥化也；肾属少阴者，寒从热化也；肺属太阴者，燥从湿化也
；少阳、厥阴，木、火同化也。是以六气强合六经者谬矣。张隐庵曰∶《伤寒论》治六气之
全书也，是以六经牵合六气也。
《素问·至真要大论》说：用名称来命名气，用配合来命名部位，从而谈论疾病。这里的“名”指的是四象的名称。也就是《阴阳离合论》中所提到的三阴的名称。所谓“气”，是指风、寒、暑、湿、燥、火这六种气候之气；所谓“处”，是指人体十二经脉所在的部位。由此看来，借用天地四方之象，创立了三阴三阳的名称，接着便将这些名称加在六气上，又将这些名称加在人体上。这不过是借用来分析气和处各自有所归属，以便根据类别来论述疾病罢了！所谓的“言”，是指讨论的意思。那些不能因为气有名称、处有名称，就将其直接指认为疾病的实体，这不是显而易见的吗？不仅如此，有人依据人体前、后、两侧表里的关系来划分三阴三阳，这是熟悉医理之人常说的话；也有人依据人体的形体层次来划分三阴三阳；还有人将人的身形划分为三阳，将三焦划分为三阴。况且，少阳称为一阳，厥阴称为一阴，阳明称为二阳，少阴称为二阴，太阳称为三阳，太阴称为三阴。三阳代表极表，一阴代表极里，数字从一到三，即是从里到达表的过程。然而，脉象中的三阴三阳，其表里的名义则又不同。《素问》说：搏动呈现一阳特征的叫钩脉，搏动呈现一阴特征的叫毛脉。钩脉和毛脉，都是浮脉的象，而称之为“一阴”、“一阳”，是以“一”为极外。所谓“鼓”，是指脉搏来时应指有力。如果脉搏出现在浮分，且其气属阳，就是钩脉；如果脉搏出现在浮分，但其气属阴，就是毛脉。气属阳的，表现为来势盛而去势衰；气属阴的，表现为来势衰而去势盛，就像秋天阳气下沉如肌肤之下，冬眠的虫类准备离去一样。由此推论，脉搏出现在中分，来势盛的称为二阳，去势盛的称为二阴，这是可以知道的；脉搏出现在沉分，来势盛的称为三阳，去势盛的称为三阴，这也是可以知道的。明白了这个道理，就知道“一阳结谓之隔”，绝不是指手足少阳经；“二阳结谓之消”，绝不是指手足阳明经；“三阴、三阳结谓之喉痹”，绝不是指太阴经和太阳经。所以《脉经》引用扁鹊的话说：出者为阳，入者为阴。脉搏来去各一次为平脉，再出一入为少阴脉，三出一入为太阴脉，四出一入为厥阴脉；再入一出为少阳脉，三入一出为阳明脉，四入一出为太阳脉。以出入的多少来区分阴阳的太少，其中的道理清晰且有验证。那些认为出多为阴、入多为阳的说法，是指病脉违背了正常常数。三阴三阳所对应的内容很多，引用它可以列举十种，推演它可以达到百种；引用它可以达到千种，推演它可以达到万种。唯独没听说过用脉象的浮沉出入来分别归属于三阴三阳的，但在经文中确实有此义理，所以我纵情谈及此事，以此向有道之士请教。明白了这一点，就知道三阴三阳的名称，随处都可以称呼，但不能互相牵强附会。黄坤载说：小肠属于太阳，是因为火从水化；胃属于阳明，是因为湿从燥化；肾属于少阴，是因为寒从热化；肺属于太阴，是因为燥从湿化；少阳和厥阴，木与火是同化的。因此，将六气强行对应六经是错误的。张隐庵说：《伤寒论》是治疗六气的全书，所以是用六经来牵合六气。
(Discusses the inability to forcibly correlate the Six Channels with the Six Qi, and further deduces other implications.)
The *Zhi Yao Da Lun* (Treatise on the Most Essential Principles) states: "Naming qi by names, naming locations by combinations, thereby discussing diseases." Here, "names" refer to the names of the Four Images. These are precisely the names of the Three Yin mentioned in the *Yin Yang Li He Lun* (Treatise on the Separation and Union of Yin and Yang). The term "qi" refers to the Six Qi: Wind, Cold, Summer-heat, Dampness, Dryness, and Fire; the term "location" (Chu) refers to the sites of the Twelve Meridians in the human body. From this perspective, borrowing the imagery of Heaven, Earth, and the Four Directions to establish the names of the Three Yin and Three Yang, and subsequently applying these names to the Six Qi and then to the human body, is merely a method to analyze the specific attributes of qi and location, enabling one to discuss diseases based on categorization! The term "yan" (discuss/speak) here refers to discussion. It is self-evident that one cannot directly equate the disease entity solely because there are names for qi and names for location. Furthermore, some divide the Three Yin and Three Yang according to the exterior-interior relationships of the anterior, posterior, and lateral aspects of the body; this is a common view among those well-versed in medical theory. Others divide them according to the structural layers of the body, while yet others classify the physical form into Three Yang and the San Jiao (Triple Burner) into Three Yin. Moreover, Shao Yang (Lesser Yang) is termed One Yang, Jue Yin (Terminal Yin) is One Yin, Yang Ming (Bright Yang) is Two Yang, Shao Yin (Lesser Yin) is Two Yin, Tai Yang (Greater Yang) is Three Yang, and Tai Yin (Greater Yin) is Three Yin. Three Yang represents the extreme exterior, while One Yin represents the extreme interior; the progression from number one to three signifies moving from the interior to the exterior. However, the concepts of exterior and interior regarding the pulse manifestations of the Three Yin and Three Yang differ. The *Su Wen* (Basic Questions) states: "A pulse beating with the characteristic of One Yang is called 'Gou' (Hook); a pulse beating with the characteristic of One Yin is called 'Mao' (Feather)." Both Gou and Mao are images of floating pulses, yet they are termed "One Yin" and "One Yang," indicating that "One" represents the extreme exterior. "Gu" (drumming/beating) refers to the pulse arriving and responding to the finger pressure. If the pulse appears in the superficial layer (Fu fen) and its qi belongs to Yang, it is the Gou pulse; if the pulse appears in the superficial layer but its qi belongs to Yin, it is the Mao pulse. When the qi belongs to Yang, the arrival is vigorous and the departure is weak; when the qi belongs to Yin, the arrival is weak and the departure is vigorous, resembling autumn when yang qi descends beneath the skin and hibernating insects prepare to leave. By deduction, if the pulse appears in the middle layer, vigorous arrival indicates Two Yang, and vigorous departure indicates Two Yin; if the pulse appears in the deep layer (Chen fen), vigorous arrival indicates Three Yang, and vigorous departure indicates Three Yin. Understanding this principle reveals that "Jie at One Yang leads to Ge (obstruction)" does not refer to the Hand-Foot Shaoyang meridians; "Jie at Two Yang leads to Xiao (wasting-thirst)" does not refer to the Hand-Foot Yangming meridians; and "Jie at Three Yin and Three Yang leads to Hou Bi (sore throat)" does not refer to the Taiyin and Taiyang meridians. Thus, the *Mai Jing* (Pulse Classic) quotes Bian Que saying: "Outward movement is Yang, inward movement is Yin." A pulse with one outward and one inward beat is normal; two outward and one inward beats indicate Shaoyin pulse; three outward and one inward beat indicate Taiyin pulse; four outward and one inward beat indicate Jueyin pulse; two inward and one outward beat indicate Shaoyang pulse; three inward and one outward beat indicate Yangming pulse; four inward and one outward beat indicate Taiyang pulse. By distinguishing the degree of Yin and Yang based on the frequency of outward and inward movements, the principle becomes clear and verifiable. Those who claim that abundant outward movement is Yin and abundant inward movement is Yang are referring to pathological pulses that deviate from the constant norm. The associations of the Three Yin and Three Yang are numerous; citing them can yield ten examples, deducing them can yield a hundred; citing them can yield a thousand, deducing them can yield ten thousand. Yet, I have never heard of classifying the floating, sinking, outward, and inward characteristics of pulses specifically under the Three Yin and Three Yang, although the canonical texts do contain such meanings. Therefore, I speak freely on this matter to consult with those knowledgeable in the Dao. Understanding this, one realizes that the names of the Three Yin and Three Yang can be applied everywhere but should not be forcibly correlated with each other. Huang Kunzai stated: "The Small Intestine belongs to Taiyang because Fire transforms from Water; the Stomach belongs to Yangming because Dampness transforms from Dryness; the Kidney belongs to Shaoyin because Cold transforms from Heat; the Lung belongs to Taiyin because Dryness transforms from Dampness; Shaoyang and Jueyin involve the same transformation of Wood and Fire." Therefore, forcibly correlating the Six Qi with the Six Channels is erroneous. Zhang Yinan stated: "The *Shanghan Lun* (Treatise on Cold Damage) is the complete work treating the Six Qi, hence it correlates the Six Channels with the Six Qi."