那么，这个声符呢？它也是有意义的。这个看法我们一再强调过，声不但表音，也表意。所以，中国的文字是形意和声意相结合。有些时候声部的意义更大，更具特异性。我们先看这个繁体的声符“登”，登的动作就是往高处走，《说文》的原意是登车这个动作。过去的车都很高，要踩着台阶才能登上去，所以，后来这个登就被引申为登高之义。九九重阳又叫登高节，为什么呢？为什么叫重阳？九为阳数之极，是阳之代表，阳之象征，现在两个九，当然就叫重阳。九在洛书里处在最高的地方，所以，九九重阳你不登高你干什么？这个就叫做相应。因此，九九重阳的登高那是有深义的，这与洛书相应。那么，登的目的是什么呢？是为了扩展胸怀，是为了拓宽眼界，是为了望远。欲穷千里目，更上一层楼。本来我们看不到的地方，本来我们眼光很短浅，鼠目寸光。可是我们登高以后，就不是鼠目寸光了，而是千里目了，我们可以看到很远很远的地方。这样一个登的动作，这样一个行为，就使我们的眼界大大地开阔，大大地向纵深发展，使我们能看见更深广、更久远的地方。这个就是登。还有一个是简体的声符“正”，简体用这个正还是动了很多脑筋。正，《说文》释曰：“是也，从止一以止。”正的这个造字，这个止一，非常的重要，非常的有意义。可以说，如果要把整个道家和儒家的思想浓缩成一个字，那么这个字我看非“正”莫属。止一就是守一，守一就是抱一，抱一就是知一，就是得一。故《老子·十章》云：“载营魄抱一，能无离乎？专气致柔，能如婴儿乎？”《老子·三十九章》云：“昔之得一者：天得一以清；地得一以宁；神得一以灵；谷得一以盈；万物得一以生；侯王得一以为天下正。”故《老子·四十五章》云：“清静为天下正。”从以上的经文我们应该可以感受到，这个止一，这个抱一，这个得一，这个正，确实浓缩了道的精华。那么儒家呢？儒家的东西亦在一个止字上，亦在一个正字上。我们看《大学》，《大学》之首即开宗明义地说：“大学之道，在明明德，在亲民，在止于至善。知止而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得。”“能得”什么呢？当然是得道，当然是得的圣人心目中最高的那个境界。而怎样才能得到这个境界呢？这个起手的功夫就在这个止字上，就在这个正字上。止就不能离一，离一何以止之？又，儒家治学的一个核心是“格物致知”，格物致知的这个话题前面已经讨论过，那么，我们依靠什么来“格物”呢？这个“格物”的功夫还是要落实到止上。不止何以物格？所以，《大学》继续谈到：“物格而后知至，知至而后意诚，意诚而后心正，心正而后身修，身修而后家齐，家齐而后国治，国治而后天下平。”这是儒家的一个崇高理想，而要实现这个理想，不止一行吗？不正心诚意行吗？大家看一看，儒家的东西是不是也归到这个正上来了。我们撇开这个造字，《说文》将正释为“是”也是非常精辟的。“是”是针对是非曲直而言，它讲的是“是直”的一面，是真理的一面。而我们怎么才能得到这个真理呢？除了“正”以外，没有其他的方法。所以，正可以帮助我们了解真理，通达真理；正可以帮助我们明白是非曲直；正还可以帮助我们实现最高的理想境界。从哲学的角度而言，我们可以这样来看正。另一方面，我们从自然来讲，正有三正、七正。三正有两个，一指夏商周三正，即建寅、建丑、建子，我们现在沿用的是夏正，所以，用建寅；另一个是指日、月、星三正。七正指日月和五星。因此，正实际上是一个天文学范围的概念。复杂的天体是很难认识的，当然从现代的角度说，天文的仪器和设备都很现代化，射电望远镜可以看到几十亿光年。但是，在远古的时代，大家想过没有，这样一个天体的运行状态，怎么去把握它？怎么去认识它呢？就是通过观察这些特殊的星象来认识。比如我们通过测量日的晷影长度，我们可以知道二十四节气的变化。我们可以通过观察北斗七星斗柄所指的方向而了知四季的到来。我们还可以通过观察月的阴晴圆缺来知晓日地月之间的关系。总之，我们可以通过“正”来认识和把握复杂的天体变化。除此之外，正还有另外一个相关的含义，即“室之向明处曰正”（见《康熙辞典》）。古代的房子不像现在，窗户很大，采光非常好。古时候的建筑除了厅堂的光线较好，因为有一个大的天井作采光，其他的房间窗户很小，光线都比较暗。靠这个小窗的光线不可能照见整个房间，那么向明的这一面，也就是光线能很清楚地照见的这个角落就称为正。向明的这块地方，它的内涵，它所摆放的东西，我们能够很清楚地见到。而不向明的地方，没有“正”的地方，这些地方摆放的东西我们就看不清楚，就没法了解。
③ 证的共义
上述这个形声的相关涵义分析过了，对于证我们就应该有一个清楚的思维。证是什么？我想这里不说大家也会有一个概念。言是什么呢？你内在的、藏得很深的那些东西，根本没办法知道的那些东西，通过言就可以全部知道。埋藏得再深，再隐蔽的秘密，通过一个言就昭然若揭。那么登呢？通过登这样一个行为，我们的眼界大大地开阔，那些很深邃很广远的东西我们都可以尽收眼底。而通过正的过程，可以使那些神秘的，捉摸不定的东西确定下来。更重要的，通过这个正，我们可以明辨是非曲直，可以通达真理。我们若将上述三者合起来看，证的意义就一览无余了。现代我们用证这个字往往都是用复词，如证明、证据。证明者，证之使明也。证了以后，你就清楚，你就明白，这个叫证明。过去文化大革命时期这个证明非常重要，干什么事没有证明都不行，没证明连旅馆都住不上。证据呢？通过这个证使它有根据。所以，三者合起来就是很内在、很深远、很复杂，很不容易把握、很难知晓的这些东西，通过证你就能清清楚楚明明白白。更具体地说，证的声符着重上述这个过程的实际操作，而证的形符则是对上述操作所得结果的表述，证的作用就是这样。一旦我们清楚了证的这样一个含义之后，我们就知道了中医为什么要辨证？中医为什么把最要害的一些东西都放在证里？
（2）证的别义
证的别义我们主要从中医的方面讲，证是中医里面一个非常非常重要的概念，可以说，在中医里，对于证你再怎么强调都不为过。前面一个问题我们讨论了病，一个病，一个证，中医最内在的东西都包括进去了。病，主要讲疾病的相关性，而证呢？证就是这个相关性的提取。所以，这个病讲的是理论的过程，而证则是实际的操作。如果借用佛教的理论，病是讲教法，证是讲证法。一个理论，一个实践；一个教法，一个证法，还有什么东西比这两个字更能涵括中医？前面我们讲病用去一个“思过半矣”，剩下的一半用在“证”上我看再合适不过。证的内涵你明白了，你能够辨清这个证，那么，内在的变化你就知道了。你还一定要用 CT？一定要用磁共振？一定要用生化检查？我看不一定！通过证你就能明确。你要知道很深远的事情，你想预知疾病的转归，还需要其他什么吗？通过证你就能知道。有关这方面的事例，在中医的史实里面有很多的记载。皇甫谧的《甲乙经》序里记载了张仲景的一个案例，当年张仲景为侍中大夫王仲宣诊病，诊后即言：君有疾，不治四十将落眉，后半年当死。当年的王仲宣年轻气盛，二十来岁就做了侍中大夫，所以，根本没把张仲景的话放在心上，给他开的五石散也没有服用。十多年过去，到了四十岁的时候果真双眉脱落，这个时候才知道悔之晚矣。半年之后便一命呜呼了。大家不要认为这个是开玩笑，是传说，这是确确实实的事实。如果张仲景没有这个本事，历史上不会有这样多的医家对他崇拜，我想我也不会对《伤寒论》那么痴迷。为什么我选中张仲景作为我从医的依怙处？为什么不依怙孙思邈？不依怙陶弘景？不依怙金元四大家以及温病的四大家？这些都是中医里顶尖的高手。但是，他们在智慧上确实没有办法跟张仲景相比。所以，大家应该有很充分的理由相信这完全是真实的，没有半点虚假的成分。张仲景凭什么知道疾病在将来相当长时期内的转归变化？他凭的就是这个证。你对证把握好了，你对证的认识精义入神了，那你就能通过证来了知疾病当前及今后的变化。
21世纪是生物医学世纪，基因技术的发展将会从不同程度替代和刷新当前的诊断技术。届时可以通过新生儿、甚至胎儿的基因诊断来确知今后几十年的疾病情况。孩子刚出生甚至还没有出生，就能知道他一生的疾病，这个是不是先验论？这个与我们当前的哲学理念有不有冲突？如果上述这个基因诊断再过十年或者几十年真正地兑现，那么，以从前的观念来讲，这个绝对是先验！这与算命有什么区别？在本质上实在没有什么区别。对于这个先验我们应该怎么看待呢？过去，在分子这个水平上，我们认为许多疾病的发生都是偶然的，感染上这个链球菌，风湿热就发生了，感染上乙肝病毒或是艾滋病病毒，这个乙肝或艾滋病就发生了。但是，实际的经验告诉我们并不完全是这么回事。曾经各大新闻媒体以及中央电视台都在讲述“小路的故事”，在当今这个世界，对于艾滋病真可以用“谈虎色变”这几个字来形容。艾滋病的发病率越来越高，通过传播途径（血液及性交）不经意地就传染上了，可是“小路”的妻子却始终没有感染上。为什么呢？今天，我们从基因这个层次去认识就会发现，以往我们认为是偶然发生的事情，而在基因这个层面上却是必然的，在基因上有它的因果性和决定性。有这个艾滋病的发病基因，你稍一接触就传染了，你防不胜防。可是如果没有这个发病基因，就像“小路”的妻子，你怎么接触也不会传染。以上这个分析告诉我们，研究的层面不同，认识的境界不同，观念也不是不可以改变的。在原先那个层面，这些绝对是先验的，是“迷信”的东西。可是换到现在这个层面、这个境界，它就变得“柳暗花明”，它就是最先进和最科学的东西。这就提醒我们，对传统的学问你不要轻易地给它下结论，不要轻易地说这就是迷信，这就是伪科学。应该给将来留一些余地。层次不同了，境界改变了，为什么不可以对传统有新的认识？张仲景的辨证层次、辨证境界与我们不同，如果他是站在“基因”这个层次，他为什么不可以知道将来的疾病？对证的识别，对证的把握，在中医至少可以分为四个层次，就是神、圣、工、巧这四个层次。望而知之，谓之神；闻而知之，谓之圣；问而知之，谓之工；切而知之，谓之巧。大家可以掂量，你自己属于哪个层次？如果连巧这个层次都谈不上，那你怎么能够测度神这个层次的境界，那是根本没有办法的。那你看到的都是不可能的，都是迷信的东西。就像我们用 20世纪初叶的研究手段，不可能发现基因这个层面的东西，不可能理解基因这个理念一样。中医的证值得我们花大力气去研究，《伤寒论》讲辨病脉证，病主要通过脉证来反映、来把握。张仲景提到一个很重要的治病原则就是：“观其脉证，知犯何逆，随证治之。”为什么要随证治之呢？证很重要啊！证能够告诉我们一切。很内在的东西，很难看见的这些东西，证可以告诉你。用不着你去透视，用不着你去扫描，这个证能够清楚地反映。现代意义上这些物理的、化学的、生物的，这一系列的检查手段为了得到一个什么呢？为的就是得到这个证，这个中医意义上的证。所以，证是中医一个很了不起的地方，我们不要把它看简单了。现代很多人往往瞧不起这个证，这么一个口苦算什么？不算什么。于是根本不在乎这些东西，不在乎这些东西，你怎么会在乎《伤寒论》呢？实际上，《伤寒论》的每个证你好好去研究，它的蕴涵是很深的。举一个近期看的病例，这个病人是专程从桂林赶来就诊，西医诊断是黑色素瘤，恶性程度很高的肿瘤。手术以后，又广泛地转移，已转移至肺脏和腹腔。最近三个月来疼痛非常厉害，要吃强效止痛药，打吗啡最多也只能顶三个小时。不打麻醉剂，不服止痛药，晚上根本没法睡觉。近来又出现恶心呕吐，一点东西也不想吃，口很苦。以上这些就是病人的证。这个证是非常关键的东西，至于病人拿来的一大堆检查当然也有参考意义，至少你不会对病人夸海口，当病人问到你对这个病的治疗把握时，你会比较保守的回答。（阙）
Then, what about this phonetic component? It also has meaning. We have repeatedly emphasized this view: sound not only indicates pronunciation but also conveys meaning. Therefore, Chinese characters are a combination of semantic components (Xingyi, form-meaning) and phonetic components (Shengyi, sound-meaning). Sometimes the meaning of the phonetic component is greater and more specific. Let us first look at the phonetic component "Deng" (登) in the traditional character. The action of "Deng" means walking upwards; the original meaning in *Shuowen Jiezi* (*Explaining Graphical Analyzed Characters and Explaining Simple Characters*) is the act of boarding a carriage. Carriages in the past were very high, requiring one to step on stairs to board them, so later "Deng" was extended to mean climbing high. The Double Ninth Festival is also called the Climbing High Festival. Why is it called "Chongyang" (Double Yang)? Nine is the extreme of the Yang numbers, representing and symbolizing Yang. With two nines, it is naturally called Chongyang. In the Luoshu (River Map), nine occupies the highest position. Therefore, during the Double Ninth Festival, if you do not climb high, what else would you do? This is called correspondence. Thus, climbing high during the Double Ninth Festival has profound significance, corresponding with the Luoshu. So, what is the purpose of climbing? It is to expand one's mind, broaden one's horizons, and gaze into the distance. "To see a thousand miles further, ascend another flight of stairs." Originally, there are places we cannot see, and our vision is short-sighted, like mice seeing only an inch. However, after climbing high, we are no longer short-sighted but possess "thousand-mile eyes," allowing us to see very far. Such an action of climbing, such a behavior, greatly broadens our horizons and develops them deeply, enabling us to see deeper, broader, and more distant things. This is "Deng." Another component is the phonetic part "Zheng" (正) in the simplified character. Much thought went into using "Zheng" for the simplified form. *Shuowen Jiezi* defines "Zheng" as: "Correct, composed of 'Zhi' (stop) and 'Yi' (one) to stop." The creation of the character "Zheng," specifically the combination of "Zhi" and "Yi," is very important and meaningful. One could say that if one were to condense the thoughts of both Daoism and Confucianism into a single character, it would undoubtedly be "Zheng." "Zhi Yi" means guarding the One; guarding the One is embracing the One; embracing the One is knowing the One; knowing the One is attaining the One. Thus, the *Daodejing* (Laozi), Chapter 10, states: "Carrying the soul and embracing the One, can you remain inseparable? Concentrating Qi to achieve softness, can you be like an infant?" Chapter 39 states: "In ancient times, those who attained the One: Heaven attained the One and became clear; Earth attained the One and became tranquil; Spirit attained the One and became spiritual; Valleys attained the One and became full; All things attained the One and came to life; Lords and Kings attained the One and became correct for the world." Chapter 45 states: "Clarity and stillness serve as the correct standard for the world." From these scriptures, we should feel that "Zhi Yi," "Embracing the One," "Attaining the One," and "Zheng" indeed condense the essence of the Dao. What about Confucianism? Confucian teachings also revolve around the character "Zhi" (Stop) and "Zheng" (Correct). Looking at the *Great Learning* (*Daxue*), it begins by stating clearly: "The way of great learning consists in manifesting illustrious virtue, in renewing the people, and in abiding in the highest good. Knowing where to abide, one becomes settled; being settled, one can become tranquil; being tranquil, one can become at ease; being at ease, one can become deliberate; being deliberate, one can attain." What is attained? Naturally, the Dao, the highest realm in the minds of sages. How can one attain this realm? The initial effort lies in "Zhi" and "Zheng." To "abide" means not to depart from the One; how can one abide if departing from the One? Furthermore, a core aspect of Confucian scholarship is "investigating things to extend knowledge" (Gewu Zhizhi). This topic was discussed earlier. What do we rely on to "investigate things"? The skill of "Gewu" must ultimately be grounded in "Zhi." Without abiding, how can things be investigated? Thus, the *Great Learning* continues: "When things are investigated, knowledge is extended; when knowledge is extended, intentions are sincere; when intentions are sincere, the mind is rectified; when the mind is rectified, the person is cultivated; when the person is cultivated, the family is regulated; when the family is regulated, the state is governed; when the state is governed, the world is at peace." This is a lofty ideal of Confucianism. To realize this ideal, is it not necessary to abide? Is it not necessary to rectify the mind and sincerity? Everyone look, do Confucian teachings not also converge on "Zheng"? Setting aside the character formation, *Shuowen Jiezi*'s definition of "Zheng" as "Shi" (This/Correct) is also very incisive. "Shi" refers to right and wrong, straight and crooked; it speaks of the side of "rightness" and truth. How can we obtain this truth? Except through "Zheng," there is no other method. Therefore, "Zheng" helps us understand and penetrate truth; "Zheng" helps us discern right from wrong; "Zheng" also helps us realize the highest ideal realm. Philosophically, we can view "Zheng" in this way. On the other hand, regarding nature, "Zheng" includes Three Zhengs and Seven Zhengs. There are two types of Three Zhengs: one refers to the calendar reforms of Xia, Shang, and Zhou, namely Jian Yin, Jian Chou, and Jian Zi. We currently follow the Xia calendar, so we use Jian Yin; the other refers to the Sun, Moon, and Stars. The Seven Zhengs refer to the Sun, Moon, and five planets. Therefore, "Zheng" is actually a concept within astronomy. Complex celestial bodies are difficult to comprehend. Of course, from a modern perspective, astronomical instruments and equipment are highly modernized; radio telescopes can see billions of light-years away. But in ancient times, have you ever considered how to grasp and understand the movement of such celestial bodies? It was through observing these special star patterns. For example, by measuring the length of the sun's shadow on a gnomon, we can know the changes of the twenty-four solar terms. By observing the direction pointed by the handle of the Big Dipper, we can know the arrival of the four seasons. We can also understand the relationship between the Sun, Earth, and Moon by observing the waxing and waning of the moon. In short, we can recognize and grasp complex celestial changes through "Zheng." Besides, "Zheng" has another related meaning: "The bright-facing side of a room is called Zheng" (see *Kangxi Dictionary*). Ancient houses were unlike modern ones with large windows and excellent lighting. In ancient architecture, except for halls which had better lighting due to large courtyards, other rooms had small windows and dim light. The light from these small windows could not illuminate the entire room. Therefore, the bright-facing side, the corner where light shines clearly, was called "Zheng." On this bright-facing side, its connotations and the items placed there can be seen clearly. In places not facing the light, where there is no "Zheng," the items placed there are unclear and cannot be understood.
③ The Common Meaning of Zheng (Syndrome/Pattern)
Having analyzed the relevant meanings of the form and sound components, we should have a clear understanding of "Zheng" (Syndrome/Pattern). What is "Zheng"? I think everyone has a concept even without explanation. What is "Yan" (Speech/Words)? Those internal, deeply hidden things that are fundamentally unknowable can all be known through speech. No matter how deep or concealed the secret, through speech it becomes clear. Then, what about "Deng"? Through the action of climbing, our horizons greatly broaden, allowing us to take in all those deep and distant things. Through the process of "Zheng," mysterious and elusive things can be determined. More importantly, through "Zheng," we can distinguish right from wrong and penetrate truth. If we combine the above three elements, the meaning of "Zheng" becomes clear at a glance. In modern usage, we often use "Zheng" in compound words, such as "prove" (Zhengming) and "evidence" (Zhengju). "Prove" means to make something clear through verification. After verification, you understand clearly; this is called proving. During the Cultural Revolution, proof was very important; one could not do anything without it, nor stay in a hotel without proof. As for "evidence," it provides a basis through verification. Thus, combining the three, these internal, profound, complex, hard-to-grasp, and difficult-to-know things become clear and understandable through "Zheng." Specifically, the phonetic component of "Zheng" emphasizes the practical operation of the above process, while the semantic component expresses the results obtained from this operation. This is the function of "Zheng." Once we understand this meaning of "Zheng," we know why Traditional Chinese Medicine (TCM) practices Pattern Differentiation (Bian Zheng)? Why does TCM place the most critical aspects within "Zheng"?
(2) The Specific Meaning of Zheng
We discuss the specific meaning of "Zheng" mainly from the perspective of TCM. "Zheng" is a very, very important concept in TCM; it can be said that in TCM, emphasizing "Zheng" cannot be overdone. In the previous section, we discussed "Bing" (Disease). A disease and a syndrome encompass the innermost aspects of TCM. "Bing" mainly discusses the correlations of diseases, whereas "Zheng" is the extraction of these correlations. Thus, "Bing" refers to the theoretical process, while "Zheng" refers to practical operation. Borrowing Buddhist theory, "Bing" refers to teaching methods, while "Zheng" refers to verification methods. Theory and practice; teaching and verification. Is there anything that encompasses TCM better than these two characters? We spent half our discussion on "Bing"; the remaining half seems perfectly suited for "Zheng." If you understand the connotation of "Zheng" and can differentiate this pattern, then you know the internal changes. Do you really need a CT scan? Do you really need magnetic resonance imaging (MRI)? Do you really need biochemical tests? I don't think so! You can clarify through "Zheng." If you want to know profound matters and predict the prognosis of a disease, do you need anything else? You can know through "Zheng." There are many records in TCM history regarding this. The preface to Huangfu Mi's *Jia Yi Jing* (*Systematic Classic of Acupuncture and Moxibustion*) records a case of Zhang Zhongjing. When Zhang diagnosed Wang Zhongxuan, a Grand Master of the Palace, he immediately said: "You have a disease. If untreated, your eyebrows will fall out at forty, and you will die six months later." At that time, Wang Zhongxuan was young and ambitious, becoming a Grand Master in his twenties, so he did not take Zhang's words to heart and did not take the Five-Mineral Powder prescribed by him. Over ten years passed. When he turned forty, his eyebrows indeed fell out, and he realized too late that regret was futile. Six months later, he died. Do not think this is a joke or legend; it is a solid fact. If Zhang Zhongjing did not have this ability, so many physicians throughout history would not have revered him, and I would not be so obsessed with the *Shanghan Lun* (*Treatise on Cold Damage Disorders*). Why did I choose Zhang Zhongjing as my medical guide? Why not Sun Simiao? Why not Tao Hongjing? Why not the Four Masters of Jin and Yuan or the Four Masters of Warm Diseases? These are top masters in TCM. However, they truly cannot compare with Zhang Zhongjing in wisdom. Therefore, everyone should have sufficient reason to believe this is completely true, without any falsehood. How did Zhang Zhongjing know the changes in a disease over a long future period? He relied on "Zheng." If you grasp "Zheng" well and penetrate its essence, you can know the current and future changes of a disease through "Zheng."
The 21st century is the century of biomedicine. The development of gene technology will replace and refresh current diagnostic techniques to varying degrees. At that time, genetic diagnosis of newborns, or even fetuses, will confirm disease conditions for the next few decades. A child, just born or even unborn, will know their lifelong diseases. Is this not apriorism? Does this conflict with our current philosophical concepts? If this genetic diagnosis materializes in ten or twenty years, according to former concepts, this is absolutely aprioristic! What is the difference from fortune-telling? Essentially, there is none. How should we view this apriorism? In the past, at the molecular level, we believed that the occurrence of many diseases was accidental. Contracting streptococcus caused rheumatic fever; contracting hepatitis B virus or HIV caused hepatitis B or AIDS. However, actual experience tells us it is not entirely so. Major news media and CCTV once told the story of "Xiao Lu." In today's world, AIDS can truly be described as "trembling at the mention of a tiger." The incidence rate of AIDS is rising. It is inadvertently transmitted through routes (blood and sexual contact), yet Xiao Lu's wife never contracted it. Why? Today, recognizing from the genetic level, we find that what we previously thought was accidental is actually inevitable at the genetic level, possessing causality and determinism in genes. If one has the gene for AIDS onset, slight contact leads to infection, impossible to prevent. But if one lacks this gene, like Xiao Lu's wife, no amount of contact will cause infection. This analysis tells us that different research levels lead to different realms of understanding, and concepts can change. At the previous level, these were absolutely aprioristic and "superstitious." However, shifting to this current level and realm, they become "bright and promising," representing the most advanced and scientific things. This reminds us not to easily conclude on traditional studies, not to easily label them as superstition or pseudoscience. We should leave room for the future. Levels differ, realms change; why not have new understandings of tradition? Zhang Zhongjing's level and realm of differentiation differ from ours. If he stood at the "gene" level, why could he not know future diseases? The identification and grasping of "Zheng" in TCM can be divided into at least four levels: Shen (Spirit), Sheng (Sage), Gong (Worker), and Qiao (Skillful). Seeing and knowing is called Shen; hearing and knowing is called Sheng; asking and knowing is called Gong; palpating and knowing is called Qiao. Everyone weigh this: which level do you belong to? If you cannot even reach the level of Qiao, how can you measure the realm of Shen? It is impossible. What you see would be impossible, merely superstitious. Just as using early 20th-century research methods, one cannot discover things at the genetic level or understand the concept of genes. The "Zheng" of TCM is worth heavy investment in research. The *Shanghan Lun* discusses differentiating disease, pulse, and syndrome. Disease is mainly reflected and grasped through pulse and syndrome. Zhang Zhongjing mentioned an important treatment principle: "Observe the pulse and syndrome, know what deviation has occurred, and treat according to the syndrome." Why treat according to the syndrome? Because "Zheng" is important! "Zheng" can tell us everything. Internal things, hard-to-see things, "Zheng" can tell you. There is no need for X-ray透视 (radiography) or scanning; this "Zheng" reflects clearly. Modern physical, chemical, and biological examination methods aim to obtain what? They aim to obtain this "Zheng," the TCM meaning of "Zheng." Therefore, "Zheng" is a remarkable aspect of TCM; do not underestimate it. Many modern people often look down on "Zheng," thinking a bitter taste is nothing. Consequently, they ignore these things. If you ignore these things, how can you care about the *Shanghan Lun*? Actually, each "Zheng" in the *Shanghan Lun*, if studied carefully, has deep implications. Take a recent case: a patient traveled specially from Guilin for consultation. Western medicine diagnosed melanoma, a tumor with high malignancy. After surgery, widespread metastasis occurred, spreading to the lungs and abdominal cavity. For the past three months, pain has been severe, requiring strong analgesics; morphine injections last at most three hours. Without anesthesia or painkillers, sleep is impossible at night. Recently, nausea and vomiting appeared, with no desire to eat and a very bitter taste. These above are the patient's "Zheng." This "Zheng" is very critical. Although the pile of examinations brought by the patient has reference value, at least you won't boast to the patient. When asked about your confidence in treating this disease, you will answer conservatively. (Missing text)