【作者】 叶嘉礼；

【导师】 李赛美；

【作者基本信息】 广州中医药大学 ， 中医临床基础， 2014， 博士

【摘要】 目的：西汉时代张仲景撰写的《伤寒论》为中医奠下了辨证论治的基础,集理法方药于著作之中,被后世医家视为中医学中必读的经典著作。仲景以六经的角度分析病机及用药,此辨证论治的理论被后世医家不断研究与解读。近年圆运动理论续渐受到重视,当中对经方的理解与运用有其独特的观点,尤其是此理论以五脏枢轴转动的角度分析与探讨经方的运用,是前人较少研究过的。本文试以圆运动理论作为切入点,探讨《伤寒论》六经辨证与圆运动理论的相关性及规律。方法：本论文以文献研究的方法,以圆运动理论作为切入点,探讨与《伤寒论》六经辨证的相关性及规律。本论文搜集与圆运动理论相关的文献及研究资料,当中包括学术论文、学术期刊、议会资料、中医书藉等等,并对圆运动理论理论进行分析,综述此理论由萌芽、发展、完善直至成熟的阶段,探讨阴阳、五行、六气、十二经络、水火及开合枢的圆运动规律,将此与《伤寒论》六经辨证的相关性进行研究,并以圆运动理论分析六经辨证的规律,再搜集火神派及各名医家就着圆运动理论对经方运用的见解及医案,展示圆运动理论对《伤寒论》六经辨证的应用与意义。成果：本论文主要研究了以下几部分内容：1.分析整理与圆运动理论相关的文献及资料,探讨圆运动理论的起源及发展与中医学的关系。圆运动理论可视为起源于河图洛书及先后天八卦,而在《黄帝内经》对人体生理及病理的理论中观察到圆运动规律,到张仲景六经辨证中三阴三阳也包含着圆运动的规律,直至清代的黄元御及彭子益将其完善,总结及撰写成《圆运动的古中医学》,正式提出“圆运动”一词。圆运动理论内容的雏型,与《周易》河图洛书及先后天八卦有密切的关连。黄元御根据《河图》以十之数合五方及五行,以五行的阴阳属性而构思圆运动理论,并以五行为其圆运动理论的核心基础。至于先后天八卦,以先天为体,后天为用,在后天八卦中可以看出天地万物的春生、夏长、秋收及冬藏,以至二十四个节气的变化与运行有圆运动的规律在其中。而圆运动理论应用于人体生理及病理方面是在《内经》开始。《内经》中记载了五行气机升降浮沉为人之生理,是生长化收藏之本,升降失常则为病。虽然当时《内经》没有以“圆运动”一词论述之,但在其理论当中可以观察到圆运动的规律。到了汉代仲景创立六经辨证,完善了理法方药的辨证系统,当中六经辨证就包含了圆运动的规律。六经的实质落实在脏腑经络,以及其气化和开合枢,当中都包括了圆运动的规律,尤其是六经之中的开合枢圆运动规律,以太阳为开,阳气为合,少阳为枢,太阴为开,厥阴为合,少阴为枢,以六经的开合枢形成了六经及脏腑的圆运动规律。到了清代黄元御,其著作《四圣心源》中记载他对圆运动理论的详细论述,以脾土为中心的五脏圆运动理论已续渐成形。木火金水为四象,是阴阳升降的体现,脾土居中为中气,主宰整个五脏圆运动的变化。到了晚清医家郑钦安,其著作《医理真传》反复记载到心肾水火相交的重要性,以坎中真阳上升与离中真阴下降相交,以维持人体阴阳水火的平衡,体现了阳气上下运动交通的思想。最后到了清末民初的时期,由彭子益总结了医家的的经验与观点撰写著作,正式提出“圆运动”一词,以圆运动理论解释天地以至人体生理病理的运行规律,当中包括二十四节气、阴阳五行、六气、十二经络,并确立以五脏为中心的圆运动理论,并以圆运动理论分析六经用药。2.探讨各类圆运动规律。圆运动的规律在中医理论之中有几个方面值得重视。第一：阴阳圆运动规律。阴阳本为一气,这一气升降运动的变化就是阴和阳。在阴阳升降变化之中,除了阴和阳两个相对的概念以外,还有“中”和“枢轴”的概念。这个是圆运动理论中最基本的运动规律。第二：五行圆运动规律。五行本为一气,五行是阴阳圆运动不同状态的体现。肝主升、心主浮、肺主降、肾主藏、脾主运化,五脏的功能与阳气升降不同的阶段相应。第三：六气圆运动规律。在天为六气,在地为五行,六经之病为一气之偏见,不病则不见。《伤寒论》中六经病都与六气相关,太阳则病火,阳明病燥,少阳病暑,太阴病湿,少阴病寒,厥阴病风,这对于理解《伤寒论》六经病的病机有所帮助。第四：十二经圆运动规律。手三阴经主收降,与手三阳之升互相配合；足三阳经主收降,与足三阴经之升互相配合,如此手足十二经表里间升降互相配合,形成一圆运动。第五：开合枢圆运动。太阳主阳气在三阳之释放,阳明主阳气之敛降,少阳主三阳运行的枢机；太阴主开,收纳三阳的阳气入三阴,少阴主藏主枢机,将阳气带到厥阴后再准备升发出三阳。六经开合枢的阳气升降出入明显地与五行圆运动规律相同,故此六经开合枢体现了圆运动的规律。第六：水火圆运动。人体本应是水火互根,水火在人体透过五脏升降出入,形成水火在人体运行的圆运动规律。“气不离水,水不离气”,水液在圆运动五脏中的运行依靠着阳气的作用,其气化的规律与五脏圆运动的规律彼此相合。第七：二十四节气圆运动规律。二十四节气是中国历法对四季的描述,是天地阴阳变化的具体反映。二十四节气圆运动的规律基本上与六行六气圆运动的规律互相吻合,阳气的运行仍旧是春木升、夏火浮、秋金降、肾水藏、土居中寄于四时、相火与秋金同降于水中。3.六经辨证与圆运动相关性研究《伤寒论》六经辨证是从三阴三阳的角度去辨证论治,六经辨证实际是一个综合的辨证系统,包含了开合枢、脏腑及经络的实质,而这几方面均与圆运动有一定的相关性。天地间万物普遍都有圆运动的规律,因为圆运动是阴阳二气上下升降的具体表现,所以无论是开合枢、脏腑、十二经络、六气、以至是六经,是包含着圆运动的规律,可将圆运动理论定位为解释及研究《伤寒论》的方法及理论。六经的开合枢是六经辨证在各种辨证法所独有的特点,而六经主要落实在脏腑之中,故此这两方面是圆运动理论研究《伤寒论》的切入点。六经开合枢的阳气升降出入运动符合圆运动理论的规律,同时可与五脏圆运动的规律互相参考对应,以开合枢及脏腑圆运动的角度研究《伤寒论》。唯一同中带异的地方是六经辨证与五脏圆运动并不是完全对等,因为六经以水火阴阳立论,以三阴三阳为本,其中轴是三阴和三阳的枢,分别就是少阴和少阳；而脏腑圆运动以脏腑的角度立论,其中轴在于脾胃中土,因此研究时应与开合枢圆运动互补,这样就可对《伤寒论》有较深入及全面的研究。4.六经辨证与“圆运动”规律探讨本论文主要从开合枢及脏腑圆运动的角度探讨六经辨证的规律,可以说是从六经阳气的升降出入及脏腑的生理病理去分析六经辨证。太阳主开,主宰三阳从内而外释放阳气,敷布阳气于肌表,为阳气最顶盛之时,是阳气圆运动的最顶端。太阳病从开合枢圆运动的角度分析,是外邪侵犯影响到太阳阳气开机不及,所以以麻黄、桂枝等温散的中药开提阳气,驱散外邪,恢复太阳阳气开机。以脏腑圆运动的角度分析,是外邪犯肺,影响肺主表卫外的功能。另-方面,若太阳阳气开机不足,太阳寒水则为死水,无法在全身流动,故以桂枝温太阳,气化水液,配以茯苓、泽泻、猪苓、白术去死水。因此太阳病的病机在圆运动的角度分析,其病机为太阳阳气开机不足,太阳体表经络及膀胱腑受邪,肺主表卫外的功能失效,太阳寒水气化不利。正因为如此,太阳病最常用的药是桂枝,其次是麻黄,而太阳坏病最常用的药也是桂枝,其次是茯苓。少阳为三阳之枢机,无论是太阳的开与阳明的合都与少阳枢机有关,而且三阳入三阴,或三阴出三阳之道路,也与少阳相关。在人体阳气及五脏的圆运动中,少阳内应肝木,为圆运动左旋向上之动力,为阳气从阴出阳的释放之时。少阳病的病位为半表半里,阳气相对较弱,在圆运动中来看阳气正在升发及释放当中,因外邪侵犯少阳而使阳气郁滞,与邪相争则寒热往来,气机郁滞则化热伤津,出现口苦咽干之症,以及与肝胆经络相关的胸胁苦满之症。肝木在圆运动的上升,需要中土的配合。当肝木气机郁滞,火热上冲,影响脾升胃降,则可出则胃气失降的干呕之症,以及嘿嘿不欲食的脾气郁滞之症。从少阳病的治疗方面看,少阳病最常用是药是柴胡,其次是黄芩。柴胡有推陈致新的功效,可理解为驱除一切使肝胃气机枢转失调的邪气。阳明为合,阳明承接了太阳和少阳的阳气,将阳气收敛入阴。阳明内应肺金胃肠,为圆运动右旋向下之动力,故阳气收敛潜降、胃肠腑气的通调,以至肺气的肃降,均与阳明主合相关。阳明病是以阳明经与其相关脏腑的病证,其病机是胃家实,当中包括阳明热盛及肠中燥屎相结使阳明的敛降失调。从圆运动病理的角度分析,阳明合机失降,一则是有形邪气阻碍通降的道路,另一则是无形邪气阻碍合机的运作。在阳明病的治疗方面,最常用的中药是大黄,其次是厚朴和枳实,这些都是攻下及通降阳明胃肠的药,目的是清解邪热,收降阳气为主,方药主要是白虎汤及承气汤。太阴主开,使阳气入内,起到收藏万物,运化水谷及中轴升降的作用。太阴在圆运动的枢转中为中土,是阳气收纳入三阴之最初阶段,就如太阳刚完成下山而入黑之时。在天地中万物太阴为湿土,其土是封藏水液是要素,使水土合德,万物才得以发芽及生长。太阴开则阳气入,是三阴对外的门户,是潜降阳气的必然通道,为后世火神派温潜法的理论基础。太阴的病为脾虚,因病已进入三阴,为阳气不足而为病。从阳气开合枢的圆运动看,太阴主收纳阳气,另一方面从五脏圆运动看,脾主升清,故太阴脾土具收纳和上升的双重功效。如果太阴脾土不能纳阳气,脾土则失去动力而不升,同时不能运化水谷失职,以及不能升清散精。五行中火生土此土可视为肾火生脾土,肾阳充则脾阳充足,这样才能运化水谷,升清散精。由此可见,太阴脾与少阴肾在三阴病中的密切关系,脾开则肾藏,肾火充则脾土生,故治疗太阴脾以四逆类方治疗。少阴主肾,为封藏之本,为三阴之枢,同时为水火之枢。少阴肾为阳气收藏之所,亦为肾水之地,故同主水火之封藏。从圆运动规律分析,阳气由太阴开始收纳,到少阴肾的封藏及枢转,之后才到厥阴的合机。少阴病可分为寒化及热化两个方面,少阴寒化证则少阴君火不明,整个阳气上升的圆运动不足；少阴热化证则为少阴肾水不足,心火亢盛,整个水液上升的圆运动不足,欲睡而不能睡的昏沉状态。从圆运动分析,少阴寒化症为整个圆运动阳气动力的不足,少阴肾阳无法蒸腾肾水上行,同时无法温脾而使脾的枢转失调,从而出现脉微自利的症状,故以附子温肾阳,干姜温脾阳,炙甘草守中阳。在少阴热化症方面,少阴主君心及肾水,故肾水不足,则心火亢盛。治疗时一方面以黄芩及黄连泻心火,另一方面以阿胶及芍药柔肝养肝,因肝木缺乏肾水而变得枯燥,同时防止风火上炎加重心火。厥阴主三阴之合,为三阴阴气盛衰消长的极点,为阴尽阳生之时,从圆运动规律分析,厥阴承接太少二阴之阳气,为三阴阳气出三阳作准备。厥阴病可以大致分为“热厥”和“寒厥”两个方面。从圆运动的角度分析,厥阴与肝相关,厥阴肝为圆运动左旋向上的动力,而肝体阴而用阳,需有充足的肝血及温度去温养肝体,从而才有肝之用。“寒厥”就是肝体的血及温度不足,又可称为血虚寒凝,故仲景以当归四逆汤为寒厥之主方,以当归温养肝血,桂枝温肝阳,白芍敛肝血,细辛去寒凝等等。当升发太过,一方面容易出现热证,另一方面影响到阳明右降及其合机的运行,就出现”寒厥”,可考虑寒热并用,以乌梅丸作治疗。由此可见,六经都具有圆运动的规律,当中以开合枢及脏腑圆运动的角度去分析为重点。六经本身圆运动规律的排序可以考虑根据开合枢圆运动的顺序,并配合相应的脏腑圆运动方位,以太阳居南方火位属心,并可考虑同属于肺,阳明居西方金位属肺,同时可考虑阳明居中属胃及大肠,少阳居东方属肝胆,太阴居中属脾,少阴居北方属肾,厥阴居东方属肝。这样的排序使《伤寒论》六经模型化,并有利于从阳气及脏腑的角度分析经方运用。5.圆运动理论对伤寒论的应用圆运动理论有助认识人体阳气在脏腑中的升降活动,而火神派就是重视人体阳气的一个学派,以扶阳的角度去运用经方,当中的辨证及用药思路可借鉴圆运动理论去解释。尤其是少阴病中温潜法的应用,强调了先天心肾水心相交,以及脾胃中轴的重要性,而潜阳丹及封髓丹就是运用圆运动理论在扶阳中的具体应用。另一方面,临床时患者寒热错杂的病况往往需要合方的应用,从圆运动的角度分析,其病情是不同方位脏腑病变的问题,治疗时寒热的运用不会在同一直线上相互抵消,而是在圆运动的基础上在体内运转,这便体现了中医一气的圆运动观,为临床辨证论治提供思路与解释。结论：《伤寒论》六经辨证与“圆运动”有密切的相关性,可将圆运动理论定位为分析及研究《伤寒论》的方法及理论,以此探讨六经辨证的规律。圆运动理论着重于五脏五行的阴阳升降,而六经着重于三阴三阳枢机及脏腑的阴阳变化,彼此立论角度有所不同,前者重视脏腑,后者重视三阴三阳,但两者都符合阴阳二气圆运动的规律。故此六经证治可以从圆运动理论的角度去分析及研究,尤其是以五脏为中心的圆运动理论及开合枢圆运动去探讨,从中可以观察到六经实际是落实到脏腑及开合枢之上。后世医家从圆运动理论中发展了经方的运用,当中火神派在温潜法中的应用便是最佳的例子,同时对经方合方在疑难病中的应用开拓更多辨证论治的思路。更多还原

【Abstract】 ObjectiveTreatise on Febrile Diseases, written by Zhang-Zhongjing in the Western Han Dynasty, is often considered a necessary read for all Chinese medicine practitioners. It laid the basis for the Chinese medicine syndrome differentiation and covered a wide range of topics including medical theories, methods, formulas and prescriptions. In this classic, the six-channel theory was introduced to analyse pathogenesis and treatment. The theory has profound influence on Chinese medicine and has been under ongoing study and interpretation by physicians since its introduction. In recent years, the theory of circular motion has been steadily gaining attention for offering unique perspectives on the understanding and application of classic prescriptions. It is in particular recognised for applying the less studied theory of internal organs pivot angle in prescription analysis and discussion. This paper aimed to employ circular motion theory to explore the correlation and law between the six-channel pattern identification in Treatise on Febrile Diseases and circular motion.MethodsThis paper first gave a literature review on circular motion theory. The review included relevant literature and research materials about circular motion theory, in various forms such as academic papers, journals, parliamentary information and books. Following the literature review, the circular motion theory was analysed. It attempted to (a) give an overview on the history of the theory that comprehends its germination, development, improvement and mature stage;(b) explore relevant concepts in the theory, specifically the yin and yang, the five elements, six qi, twelve meridians, fire and water, and the opening and closing movement of the pivot circle. These concepts were used in correlating the circular motion theory with the six-channel theory in Treatise on Febrile Diseases. The circular motion theory was further applied in studying the principles of six-channel pattern identification. Finally, reinforced by a compilation of theoretical insights and medical records of circular motion by Vulcan practitioners, the report presented how circular motion theory could be applied in the six-channel theory and the significance of such application.ResultsThis thesis composes of the following sections:1. Literature Review on Circular Motion TheoryThe relationship between Chinese Medicine and the history of circular motion theory was investigated. Circular motion theory can be considered to have originated from Hetu and Bagua. Its principles could be observed in The Yellow Emperor’s Inner Canon, an ancient medicine book on human physiology and pathology. Later, in the six-channel pattern identification by Zhang Zhongjing, the San-ying and San-yang theory also included traces of circular motion theory. The theory was finally fully formed by Huang Yuenyu and Pang Ziyi, who combined the previous grounds to write the book Circular Motion of Ancient Chinese Medicine, officially coining the term "circular motion".Circular motion when being conceived was intertwined with "Book of Changes"(a Hetu classic) and Bagua. Combining various ideas in Hetu (the number of ten, wu xing, also known as the five phrases, yin yang, etc), Huang Yuenyu was able to develop the ideas of circular motion, and established wu xing as the core foundation of the circular motion theory. Based on natural bagua, the nurtured bagua reflects that the four development stages (birth in spring, growth in summer, harvest in fall and preservation in winter), as well as the changes in solar terms, follow rules in circular motion. These formed the basis for circular motion theory.The theory’s application in physiological and pathological fields started with The Yellow Emperor’s Inner Canon. The Canon states that the upward and downward motions of the qi in wu xing inside human bodies are the origins of human well beings. Abnormal behavior of qi causes sickness. Although the word "circular motion" was not heard of at the time The Canon was published, but traces of circular motion are observable in the book. In the Han Dynasty, when Zhang Zhongjing founded the six channel identification approach to perfect a syndrome differentiation system, the identification method clearly contained principles in circular motion. The core of the six channel included the organs and meridians, as well as the opening and closing of its gasification and pivot; all these demonstrates the laws of circular motion, especially the opening and closing movement of the pivot:TaiYang as on, YangMing as close, Shaoyang as pivot; TaiYing as open, Jueyin as close, ShaoYin as pivot. The movements form the circular motion of six channels and organs.In the Qing Dynasty, Huang-YuanYu in his work Four Sacred Heart Sources recorded detail discussions on the theory of circular motion, and the circular motion theory with the spleen as the center was formed. Wood, fire, gold and water were the four images that embody the ups and downs of yin and yang with the spleen being the central qi that determines any changes in the circular movement of internal organs.When it came to the late Qing Dynasty, Zheng Yingan in his book A True Transmission of Chinese Medicine’s Principles repeatedly stressed the importance of water and fire interaction in the kidney and heart, with true Yang rising and true yin dropping, in order to maintain the body’s balance of yin and yang, as well as fire and water. This reflected ideas in the yang qi’s moving up and down in the body.Finally, at the end of the Qing dynasty, Pang ZhiYi summed up the experience of physicians and views in different books. He formally proposed the term "circular motion" as a mean to explain the natural order as well as the patterns observed in human physiology and pathology like the twenty four solar terms, yin and yang, six qi, and twelve meridians. He also established the motion theory with five organs as the center of the circle, and had a theoretical analysis of medication in six channels theory from a standpoint in the circular motion theory.2. Different Movements in Circular MotionPrinciples of circular motion theory in TCM theory were worth attention in several lights: i. Yin-yang circular motionThe yin and yang originated from a single qi, and the changes of the qi with lifting movement is yin and yang. Other the concept of yin and yang being opposing ideas, there are also the concepts of "middle" and "pivot ". This is the most basic law in the theory of circular motion,ii. Wu xing circular motionWu xing, the five phrases, also originated from a single qi. Different phrases are the manifestations of different states of yin and yang in circular motion. The liver, heart, lung, kidney and spleen represent the lifting, floating, dropping, storing and transporting motion respectively. The functionality of internal organs correspond stages of yang movement,iii. Six qi circular motionIt is considered that the sky, or the heaven in some context, and the ground constitute the world. In The six qi represent the sky while wu xing represent the ground. Diseases occur due to an excess of any particular qi, and there can be no disease if all qi are balance. Six channels diseases in Treatise on Febrile Diseases were related to six qi. TaiYang was sick due to fire, Yangming was sick due to dry, Shaoyang was sick due to heat, TaiYin was sick due to wet, ShaoYin was sick due to cold, JueYin was sick due to wind. These were helpful in understanding the pathogenesis in Treatise on Febrile Diseases.iv. Twelve meridians circular motionThe downward movement of three Yin meridians of hand are coordinated with the upward movement of three Yan meridians of hand. Similarly, the downward movement of three Yan meridians of foot are coordinated with the upward movement of three Yin meridians of foot. Thus, twelve meridians of hand and foot are moving upward and downward under co-ordination with each another, and form the circular motion of twelve meridians.v. The circular motion of opening and closing movement of the pivotTaiYang releases yang qi in Sun Yang, Yangming causes yang qi to drop, and Shaoyang transports yang qi. TaiYing governs the opening of the yin qi for the admission of yang qi into Sanyin, Shaoyin is the pivot to bring the yang qi to Jueyin and bring it up again when it is ready to be issued to Sanyang. The opening and closing movements of pivot in yang qi clearly follows the same law of motion with wu xing, therefore the circular motion of opening and closing pivot reflects the law of circular motion, vi. Fire and water circular motion The human body should have two roots, or bases:water and fire. In the body, fire and water move up and down through the internal organs, generating fire and water circular motion in the body."Gas is not separated from the water, the water is not separated from the gas"; the circular movement of liquid water running in the five organs of action rely on yang qi, rule of law of gasification and its internal organs’circular movements have coincidentally similar motion rules, vii. Twenty four solar qi circular motionTwenty-four solar qi is the description of the seasons in Chinese calendar, and it is an archetype of changes in Yin and Yang. Twenty-four solar law is basically a match with the law of six elements and six qi circular motion. Yang qi still rises in spring (representing wood), floats in spring (representing fire), drops in fall (representing gold), and is stored in winter (representing water). Earth is centered at four seasons with Sang-f ire and autumn gold both dropping in the water.3. Correlation study of six-channel pattern identification and circular motionSix-channel pattern identification in Treatise on Febrile Diseases determines the diagnosis and treatment from the angle of SanYin and SanYang. The identification process is actually an integrated system that includes the opening and closing pivot, organs and meridians, all of which can be correlated with circular motions in certain ways.All things in the world follow laws in circular motions because circular motions are the manifestation of movements of yin and yang. Hence, everything, from the opening and closing pivot, organs, twelve meridians, six qi to the six-channel itself, follows circular motion. This of course covers the content in the Treatise on Febrile Diseases. Therefore, the circular motion theory can be a way to research and explain the Treatise.The opening and closing of pivots is a unique feature of the six-channel pattern identification, distinguishing it from an array of other syndrome differentiation methods. Also, the six channels see major implementation in organ study. As such, these two characteristics would be the starting point from which the research on Treatise on Febrile Diseases using circular motion theory begins. The movement characteristics of yang qi during the opening and closing of the pivots are in line with the theory of circular motion. They also concur with the circular movement characteristics of internal organs. These two comparable movement (pivotal qi movement and organ circular movement) can both be used to study Treatise on Febrile Diseases.However, the six-channel pattern identification and the five organ circular motion are not an identical match. This is because the six-channel theory originated from yin and yang and also fire and water, and its middle is occupied by the pivot in Sanyin and Sanyang, namely Shaoyin and Shaoyang. The organs circular motion has its middle occupied by the stomach.In the research, the opening and closing of the pivot (six channel approach) can be integrated with the organ circular approach so that a more in-depth and comprehensive study on Treatise on Febrile Diseases can be done.4. Rules in six-channel pattern identification by "circular motion"In this paper, rules in six-channel pattern identification will be discussed using the ideas of opening and closing movement of the pivot and organs circular motion. In other words, six-channel pattern identification is analyzed through the yang qi movement and the physiological and pathological of organs.Taiyang controls the opening of the yang. It controls San-yang to release yang qi from the inside out, distributing the qi over the muscle and skin. When Taiyang commands the release of yang qi, the yang qi is at its strongest, and its release represents the apex of the circular movement.From the view of the opening and closing of the pivot, the disease of Taiyang occurs when the external illness or evil hinders the opening of Taiyang. The external illness can be dispersed by applying warm herbal such as mahuang and Guizhi to stimulate the release of yang, restoring the opening of Taiyang.From the view of circular motion of organs, the evils invades the lung which guards the body from outside harms. Also, when the opening of Taiyang is suppressed, the water of Taiyang becomes stagnant and unable to flow through the body. This imbalance can be cured by using Guizhi to warm Taiyang and gasify the liquid water, followed by fuling, zexie, zhuling, baizhu to remove the stagnant water. Therefore, the pathogenesis of the disease in Taiyang in the sense of circular motion is the combined effect of the suppression of opening of Taiyang, invasion of bladder and superficial meridian by the evil, and the failure of the guarding function of the lung; this effect hinders gasification of cold water of Taiyang. Because of this, the most commonly used drug is Guizhi, followed by mahuang, and the Taiyang bad disease is most commonly cured by also Guizhi followed by FulingShaoyang governs the transport of Sanyang and is related to both the opening and closing of Taiyang while Yangming are related to the transport of Shaoyang. No matter of the flow direction (Sanyang into Sanyin or Sanyin into Sanyang), the transportation process is always associated with the Shaoyang.In the circular motion of organs and yang qi, the Shaoyang is represented by the wood and it provides the driving force for the upward and left-turning circular motion. This occurs at the time of the release of yang qi in the yin-to-yang process. Shaoyang disease is half-superficial and half-interior level. Yang qi is relatively weak, and is under circular motions that cause the qi to ascend and be released. External evil interferes with this process, leaving yang stagnant, and the body is under alternate attacks of chill and fever.The fire evil dries up bodily fluids, causing syndromes of dry mouth and throat. It also causes dull pain in the liver and gallbladder. The upward movement of circular motion of wood needs stomach cooperation. When the wood qi is stagnated, fire move upward, which in turn affects the upward movement of spleen and downward movement of stomach. This leads to vomit and anorexia. Using this view, Shaoyang disease is the most commonly treated by applying chaihu followed by Huangqin. Chaihu can enhance metabolism, removing the old including everything that causes liver and stomach disorders.Yangming dominate close, receiving yang qi from Shaoyang and Taiyang, and press yang qi into yin. Yangming is related to gold, lung and gastrointestinal organ, hand down the driving force for the circular motion, so the fall of yang qi, gastrointestinal bowel gas movement, as well as downward movement of lung gas, are all related to the closing function of Yangming. Yangming disease is associated with organs and meridians, its pathogenesis is stomach excess, including Yangming heat evil and stool in intestines so that causing Yangming closing disorders. From the pathological point of view in circular motion, for the reason of function lost in Yangming closing, one is a tangible obstacle in the road of downward movement, the other is the invisible evil impede closing operation. In the treatment of Yangming disease, the most commonly used medicine is Rhubarb, followed by Magnolia officinalis and citrus aurantium, these are the medicine that capture and pass down Yangming gastrointestinal organ, aims to clear heat evil, closing down the yang qi, and prescription is primarily White Tiger Decoction and Chengqi Decoction.Taiyin primary open to receive yang qi to come inside, played collection of all things, and the transportation of Water Valley and the role of the central axis of the movement. Taiyin pivoting movement in a circle is stomach, and it is the initial stages of yang qi come into Sanyin, just as the sun goes down in the evening to become darkness. In the world of all things Taiyin is wet soil, the soil is the element to seal liquid water so that water and soil Hede, everything was able to germinate and grow. Yang go inside when Taiyin open, and it is the external portals of Sanyin, the inevitable channels for the fall of yang qi, and it is the theoretical foundation for future generations of Wenqian method in Vulcan though. The Taiyin disease is due to spleen weakness, illness has entered Sanyin, yang is insufficient in this disease. From the point of view of opening and closing circular motion, Taiyin mainly store yang qi, in the other view of organ circular motion, spleen transport nutrients upwards, so Taiyin spleen has the receiving and transporting function. If Taiyin spleen can not receive yang qi, spleen will lose momentum and not move upward, at the same time it cannot digest food and transport nutrients. In the five elements fire generate soil, this soil can be considered as kidney fire generate earth. If kidney fire is enough, Spleen yang is sufficient, so spleen can transport and disperse nutrients. Thus, Taiyin spleen and Shaoyin kidney have close relationship in sanyin disease, open of spleen cause storage in the kidney, sufficient of kidney fire generate spleen and earth, so the treatment of taiyin spleen with the decoction of Siyi classShaoyin govern kidney, which is the origin of storage, the pivot of sanyin, as well as pivot of fire and water. Shaoyin is the place for the storage of yang qi, and also the place for the storage of water in the kidney, so it govern the storage of both fire and water. From the view of circular motion for analysis, yang qi start to be received at taiyin, store and transport at shanyin kidney, and then to the closing pivot of jueyin. Shaoyin disease can be divided into cold syndrome and heat syndrome, which shaoyin cold syndrome is due to lack of fire, and lack of upward circular motion; Shaoyin heat syndrome is due to insufficient kidney water, excess of fire evil at heart, the rise of liquid water is sufficient in circular motion, leading to drowsy state. From the view of circular motion for analysis, shaoyin cold syndrome is the insufficient of yang qi motion in circular motion,, Shaoyin kidney yang unable to evaporate water to rise upward, while not warming the spleen that cause pivoting disorders, and thus weak pulse and diarrhea appeared, so to warm yang by aconite, and ginger warm Spleen, licorice keep the heat in spleen. For the shaoyin heat syndrome, shaoyin govern heart fire and kidney water, so insufficient of kidney water cause excess of heart fire evil. At the time of treatment, on the one hand eliminate heart fire evil by Scutellaria baicalensis and Coptis chinensis, on the other hand soften and five nutrition to the liver by Donkey hide gelatin and peony, because wood is wilt by lack of water, at the same time preventing aggravation fire evil on heart.Jueyin govern the closing pivot of sanyin, and it is the transformation point of yin qi of sanyin, as well as the time of end of yin qi and born of yang qi, from the view of circular motion for analysis, Jueyin undertake yang qi of taiyin and shaoyin, prepare for yang qi go out from sanyin to Sanyang. Jueyin disease can be broadly divided into two categories,"heat syncope "and" cold syncope". From the perspective of circular motion analysis, jueyin is related to liver, Jueyin liver has the driving force for the upward circular motion, and the body of liver is yin and application of liver is yang, it need to have adequate hepatic blood and temperature for nourishing the liver, so that liver can maintain its normal function." Cold syncope is the lack of blood and the body temperature of the liver, also called deficiency of blood with cold evil, so Zhongjing use Dangguisini decoction as the main prescription for cold syncope, using angelica to warm liver blood, main square Hanjue of soup to warm Angelica nourishing blood, cassia twig to warm liver yang, peony to grab liver blood, asarum to eliminate cold evil. When ascending too much, on one hand it is prone to have heat syndrome, on the other hand right descending motion and closing pivot of Yangming is affected that appears "cold syncope", and thus cold and heat treament can be considered to be used together and use wumeiwan for the treatment.Thus, laws of circular motion are presented in six-channels, which focus on the open and close pivot circular motion and organs circular motion for analysis. Order of six channels in circular motion can be considered in the order of opening and closing movement of the pivot with the corresponding organs and orientation, with taiyan belongs to southern fire and heart, lungs can have same consideration, yangming belongs to the western gold and lung, while considering the case of the stomach and intestine belongs to yangming, shaoyang belongs to eastern liver and gallbladder, taiyin is centered with spleen, shaoyin living north with kidney, jueyin living east with liver. This order make the six channels theory "Treatise on Febrile Diseases" in a more modeling theory and it is beneficial from the point of view of yang and organs in clinical use.5. Applications of circular motion theory on "Treatise on Febrile Diseases "Circular motion theory helps in understanding the human body yang and organs in the qi lifting activities, and Vulcan is a school which pay attention to body yang qi, from yang qi perspective to use classical prescription, in which the idea of dialectical and medication can be explained by circular motion theory. In particular the application of wenqianfa in shaoyin disease,, emphasizing the intersection of congenital heart fire and kidney water, and the importance of the central axis of the stomach, and qianyangdan and fengsuidan is the specific application of circular motion in Fu Yang. On the other hand, in the clinical condition of patients which have both cold and hot syndrome often require combined prescriptions, from the perspective of circular motion analysis, their condition is a matter lesions in organs in different directions, the use of cold and heat treatment will not cancel each other in the same straight line, and is based on a circular motion in the body functioning, which would reflect the view of traditional Chinese medicine one qi circular motion, providing ideas and explanations for clinical diagnosis and treatment.Conclusion Six-channels theory of "Treatise on Febrile Diseases" and "circular motion" are closely correlated, circular motion can be positioned as a method and theory for the theoretical analysis and study of the "Treatise on Febrile Diseases", in order to explore the laws of six-channels theory. Circular motion theory focuses on the lifting of yin and yang in five elements and five organs, and six channels focus on yinyang changes in pivot of sanyin and sanyang and also the organs, the arguments are from different angles to each other, the former emphasis on the internal organs, the latter emphasis on sanyin and sanyang, but both are in line with law of yin and yang circular motion. Analysis and research on six-channel pattern identification can therefore from the perspective of the circular motion, especially the organs circular motion and the opening and closing movement of the pivot, in which the implementation of the organs the opening and closing pivot on six channels can be observed. Later doctors develop the classical prescription from the theory of circular motion, in which the application of wenqianfa in Vulcan school is the best example, while idea of diagnosis and treatment is opened up with the combined use of classical prescription in difficult disease.更多还原