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(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."