前论分次有缩，又有一证，盖六经虽六，核之止四。华佗一日、二日、三日在肤皮肌
，仲
景以太阳统之；四日在胸，以少阳统之；六日在胃，以阳明统之；五日在腹，仲景分为太阴
、少阴、厥阴三经。是华佗、仲景虽各分为六，恰各合为四耳！故仲景着各经欲解是，太阳
巳午未，阳明申酉戌，少阳寅卯辰，三阴则以亥子丑三时前后，兼一时而错互之，其实于十
二时中，止得三时焉。与《灵·卫气行》水下一刻，人气在太阳，二刻少阳，三刻阳明，四
刻阴分大同。阴分即三阴之分也。阴阳赢缩之义，殆本此乎。又仲景书中三阳中风，皆各有
证，独至三阴，则太阴有四肢烦疼一证，而少阴、厥阴皆止言脉不言证，明太阴篇一言可赅
二经，故二经篇从省也。由中风推伤寒，则太阴篇首所谓腹满吐食者，恐亦赅二经言。第兼
欲寐为少阴，兼渴热疼饥为厥阴，皆当以满吐为本，不然仅仅欲寐，岂足定为伤寒少阴病乎
？且少阴篇详言吐利腹痛，若以阳明、少阳篇不详太阳证例之，不大相径庭乎？且三阳篇详言
传经，又言并病合病之证，独于三阴则从略，而无太阴与少阴并病合病、太阴与厥阴并病合
病之证，更无三阴合病、二阴并病之证，岂不昭然乎哉！
邪之中人，各有法度。在躯则风中皮腠，湿流关节，寒伤筋骨，热伤血脉；在脏则风伤
肝，
湿伤肾，寒伤肺，热伤心。二者皆以类从。若邪之不以类从者，则必其表里相传者也。大法
在躯者以六经传，至七日愈；在脏者以五脏传，至六日愈。六经为阳，五脏为阴也。其表里
互传，不在此例。故仲景书于恶寒则以发热无热起，例于太阳篇，而于通书中，则本华佗六
日六层之说，而文之以六经之名，殆混经脏而横斜截之，自成一家言。故至阳明篇，独以胃
家实为正，而姑存阳明外证以备义，其篇中冠以“阳明病”三字者，皆指胃家实，与《素》
、
《灵》所称阳明为行身前之脉者不同。所以然者，药法与针法异也。读仲景书，勿执他经
以
疑此论，亦勿执此论以疑他经可已。经于他篇之首，各举病名，独“胃家实”三字浑含之者
，以见胃象万物所归，无所复传，其部既广，不可单称一二故也，细读之自知。《千金》作
胃家寒者，“寒”即“塞”字之误，与“实”同义。《金匮》黄胆阴被其寒，《千金》亦作
塞，可证。奈何有见一“寒”字之异，从而为之辞者！
前文论述在次序上有所简略，此外还有一个证候，大概六经虽然分为六条，但核究起来只有四条。华佗认为第一天、第二天、第三天的病邪在皮肤肌肉之间，张仲景将其统属于太阳经；第四天病邪在胸中，统属于少阳经；第六天病邪在胃，统属于阳明经；第五天病邪在腹部，张仲景将其分为太阴经、少阴经、厥阴经三条。这样看来，华佗和张仲景虽然各自分为六经，但实际上各自合为四条！所以张仲景在各经欲解时（各经病情缓解的时段）的论述中，太阳经对应巳时、午时、未时，阳明经对应申时、酉时、戌时，少阳经对应寅时、卯时、辰时，三阴经则以亥时、子时、丑时三个时辰前后为主，兼有交错互见的情况，实际上在十二个时辰中，只占用了三个时辰。这与《灵枢·卫气行》篇中“水下漏一刻，人气在太阳经；水下漏二刻，人气在少阳经；水下漏三刻，人气在阳明经；水下漏四刻，人气在阴分”的说法大体相同。所谓阴分，就是三阴经的分布区域。阴阳消长盈缩的道理，大概就基于此吧。另外，张仲景书中关于三阳经中风，都各有具体的证候描述，唯独到了三阴经，只有太阴经有一条四肢烦疼的证候，而少阴经和厥阴经都只谈论脉象而不谈论具体证候，这说明太阴篇中的一句话可以概括其他两经的情况，所以这两经的篇章为了省事而从略了。由中风推及伤寒，那么太阴篇开头所说的腹满吐食等症状，恐怕也是概括了两经而言。只是如果兼见嗜睡则是少阴经，兼见口渴、发热、疼痛、饥饿感则是厥阴经，这些都应该以腹满、呕吐为本，否则仅仅出现嗜睡，难道足以定为伤寒少阴病吗？而且少阴篇详细描述了吐利腹痛，如果用阳明经、少阳篇不详细列举太阳经证例来类比，岂不是大相径庭吗？况且三阳篇详细论述了传经，又论述了并病（两经同时发病）和合病（三阳经同时发病）的证候，唯独对三阴经从略，没有太阴与少阴并病合病、太阴与厥阴并病合病的证候，更没有三阴合病、两阴并病的证候，这难道不是非常明显吗！
邪气侵袭人体，各有其规律。在躯壳方面，风邪伤及皮腠，湿邪流注关节，寒邪损伤筋骨，热邪伤害血脉；在脏腑方面，风邪伤肝，湿邪伤肾，寒邪伤肺，热邪伤心。这两种情况都是以同类相应。如果邪气不以同类相应，那必定是表里相传的结果。一般法则是在躯壳的病邪通过六经传变，到第七日痊愈；在脏腑的病邪通过五脏传变，到第六日痊愈。六经属阳，五脏属阴。至于表里互相传变，不在此列。所以张仲景的书在论述恶寒时，往往以发热或不发热作为起始，这是效法太阳篇的做法，而在通论中，则依据华佗六日六层的说法，用六经的名称加以修饰，大概是混淆了经络和脏腑的概念而纵横截断地论述，自成一家之言。所以到了阳明篇，独独以“胃家实”（胃肠燥热内结）为正治，而暂时保留阳明经的外在证候以备参考义理，篇中冠以“阳明病”三个字的内容，都是指胃家实，这与《素问》、《灵枢》中所称阳明经是运行于身体前面的经脉是不同的。之所以这样，是因为用药治病的方法与针灸疗法不同。读张仲景的书，不要执着于其他经的理论来怀疑这篇论述，也不要执着于这篇论述来怀疑其他经，就可以了。经文在其他篇的开头，都分别举出病名，唯独“胃家实”这三个字含糊笼统地提出，是为了显示胃象万物归聚之所，不再向其他地方传变，因为它的部位既广博，不能单独称为一两处，所以细读自然明白。《千金方》写作“胃家寒”，“寒”字是“塞”字的误写，与“实”字同义。《金匮要略》黄疸病中提到“阴被其寒”，《千金方》也作“塞”，可以证明这一点。奈何有人见到一个“寒”字的差异，就从而为之辩解呢！
The previous discussion was abbreviated in sequence, and there is one additional syndrome; essentially, although the Six Channels are divided into six, upon examination, they amount to only four. Hua Tuo stated that on the first, second, and third days, the pathogen is in the skin and muscles; Zhang Zhongjing subsumes this under the Taiyang Channel (Taiyang Channel). On the fourth day, the pathogen is in the chest, subsumed under the Shaoyang Channel (Shaoyang Channel); on the sixth day, it is in the stomach, subsumed under the Yangming Channel (Yangming Channel); on the fifth day, it is in the abdomen, which Zhang Zhongjing divides into three channels: the Taiyin Channel (Taiyin Channel), Shaoyin Channel (Shaoyin Channel), and Jueyin Channel (Jueyin Channel). Thus, although both Hua Tuo and Zhang Zhongjing divide them into six, they each effectively merge into four! Therefore, in Zhang Zhongjing's discussion of the times when each channel resolves (the periods when symptoms alleviate), the Taiyang Channel corresponds to the Si, Wu, and Wei hours; the Yangming Channel to the Shen, You, and Xu hours; the Shaoyang Channel to the Yin, Mao, and Chen hours; and the Three Yin Channels primarily around the Hai, Zi, and Chou hours, with some intermixing. In reality, within the twelve two-hour periods, only three are utilized. This is largely consistent with the *Ling Shu: Wei Qi Xing* chapter, which states that after one water drop falls, the vital qi is in the Taiyang Channel; after two drops, in the Shaoyang Channel; after three drops, in the Yangming Channel; and after four drops, in the Yin Division. The Yin Division refers to the distribution of the Three Yin Channels. The principle of the waxing and waning of Yin and Yang likely originates from this. Furthermore, in Zhang Zhongjing's writings, the Wind Stroke affecting the Three Yang Channels all have specific syndromes described. Only for the Three Yin Channels does the Taiyin Channel mention a single syndrome of painful discomfort in the four limbs, while the Shaoyin and Jueyin Channels only discuss pulses without describing syndromes. This clearly indicates that one statement in the Taiyin Chapter can encompass the other two channels, so those two chapters were abbreviated for brevity. Extending from Wind Stroke to Cold Damage, what is said at the beginning of the Taiyin Chapter regarding abdominal fullness and vomiting food likely also encompasses both channels. However, if accompanied by drowsiness, it belongs to the Shaoyin Channel; if accompanied by thirst, heat, pain, and hunger sensations, it belongs to the Jueyin Channel. All should take abdominal fullness and vomiting as the root. Otherwise, merely having drowsiness is hardly sufficient to definitively diagnose it as a Shaoyin Cold Damage disease? Moreover, the Shaoyin Chapter details vomiting, diarrhea, and abdominal pain. If we compare this to how the Yangming and Shaoyang Chapters do not detail Taiyang syndrome examples, would it not be vastly different? Additionally, the Three Yang Chapters detail the transmission of diseases between channels, as well as syndromes of Bing Bing (simultaneous involvement of two channels) and He Bing (simultaneous involvement of three channels). Yet, for the Three Yin Channels, it is brief, lacking syndromes of Bing Bing or He Bing involving Taiyin and Shaoyin, or Taiyin and Jueyin, let alone He Bing of all Three Yin or Bing Bing of any Two Yin. Is this not manifestly clear!
Pathogens invading the human body follow specific rules. In the躯壳 (body exterior), wind damages the skin and pores, dampness flows into the joints, cold injures the sinews and bones, and heat harms the blood vessels; in the Zang-Fu organs, wind damages the Liver, dampness damages the Kidney, cold damages the Lung, and heat damages the Heart. Both cases follow the principle of similarity. If pathogens do not follow similarity, it must be due to transmission between the interior and exterior. The general rule is that pathogens in the exterior transmit via the Six Channels and resolve by the seventh day; pathogens in the Zang organs transmit via the Five Zang and resolve by the sixth day. The Six Channels are Yang, and the Five Zang are Yin. Transmission between interior and exterior does not fall under this example. Therefore, in Zhang Zhongjing's book, when discussing aversion to cold, it often begins with fever or absence of fever, following the example of the Taiyang Chapter. In the general discussion, however, based on Hua Tuo's theory of six days and six layers, he uses the names of the Six Channels to embellish the text, likely conflating channels and Zang organs in a cross-cutting manner, thereby forming his own unique theory. Thus, in the Yangming Chapter, "Wei Jia Shi" (Stomach Family Excess/Interior Excess) is taken as the primary focus, while the external syndromes of the Yangming Channel are temporarily retained for illustrative purposes. Any section headed by the three characters "Yangming Disease" refers specifically to Wei Jia Shi, which differs from the description of the Yangming Channel as the meridian running along the front of the body in the *Su Wen* and *Ling Shu*. The reason for this is that pharmacological treatment methods differ from acupuncture methods. When reading Zhang Zhongjing's book, do not cling to theories from other channels to doubt this discussion, nor cling to this discussion to doubt other channels. At the beginning of other chapters, the text lists disease names individually, but "Wei Jia Shi" is mentioned vaguely to show that the Stomach is where all things return and no longer transmits elsewhere; because its domain is broad, it cannot be referred to simply as one or two parts. Careful reading will reveal this. The *Qian Jin Fang* writes "Wei Jia Han" (Stomach Family Cold); "Han" (Cold) is a miswriting of "Sai" (Obstruction/Blockage), which has the same meaning as "Shi" (Excess/Fullness). In the *Jin Gui Yao Lue*, regarding jaundice, it mentions "Yin being affected by its cold," and the *Qian Jin Fang* also writes "Sai," which serves as proof. How can people see the difference in the single character "Han" and then make excuses for it!