前面我们开题的时候强调读经典要三义并重，特别这个字义你要小心，不能马虎。像这里的“恶寒”，寒一配上恶，意义就非常特殊。恶是什么呢？恶是讲心的喜恶，是主观上的一种感受。你厌恶某某人、某某事，一分钟都难跟他（它）相处，这只代表你的感受如此，并不完全说明这个人、这件事真这么可恶。所以，我们说恶寒也只限于你的主观感受，并非指气温很低，零下多少度，这个概念大家一定要搞清楚。我们看有些人夏日患太阳病，患伤寒，天气本来很热，他却要盖两床被子，这个就是恶寒，它与实际的温度毫不相干。这个时候你量他的体温，体温很高，39℃ ，甚至40℃ 。所以，这个“恶”就代表这么一种情况，它完全是主观的觉受，而不代表客观上的存在。由上面这个恶字，我们引出了一个主客观的问题。这个问题大家要仔细地去思考，这是中医里面的一曲重头戏。也是能在很多方面区别中西医的一个分水岭。我们可以看到的西医一个很显著的特点是，它非常注重客观，在主客观两者间，她偏向客观的一面。比如西医的诊断，它所依赖的是物理和化学手段检测出的这些客观指标。判断疾病的进退，她依据的仍然是这些客观指标。如果一个病人主观的感受很厉害，很复杂，但是在客观的指标上没有什么异常，西医往往会给他下一个“神经官能症”的诊断。开一些维生素，谷维素之类的药来打发你。而中医则有很大的不同，她很注重这个主观上的感受。比如一个口渴的证，口渴饮水这是一个比较客观的表现，但中医更关心的是这个口渴后面的另一个主观感受——喜热饮还是喜冷饮？往往是这个客观表现后面的主观感受对诊断起着决定性的作用。如果是喜冷饮这个病多数在阳明，如果是喜热饮则说明这个病可能在少阴。一个少阴、一个阳明，一个实热，一个虚寒，这个差别太大了。这样一个天壤之别的诊断，它的依据在哪里呢？就在这个喜恶之间。前面我们曾经提到已故名老中医林沛湘教授，这里向大家介绍林老70年代的一个病案：病人是个老干部，发烧四十多天不退，请过很权威的西医会诊，用过各类抗菌素，但是体温始终不降，也服过不少中药，病情仍不见改善。在这样的情况下，就把我们学院属下的名老中医都请去大会诊，林老也是被请的其中一位。名老荟萃，当然要各显身手，各抒己见。正当大家在聚精会神的四诊，在聚精会神的辨证分析的时候，林老被病人的一个特殊举动提醒了。当时正是大热天，喝些水应该是很正常的，但是病人从开水瓶把水倒入杯后，片刻未停就喝下去了，难道开水瓶装的是温水吗？林老悄悄地触摸一下刚喝过水的杯子，杯子还烫手。大热天喝这样烫的水，如果不是体内大寒这绝不可能。仅此一点，一切都清楚了。于是林老力排众议，以少阴病阴寒内盛格阳于外论治，处大剂四逆汤加味，药用大辛大热的附子、干姜、肉桂，服汤一剂，体温大降，几剂药后体温复常。从以上这个病例中，大家应该能够体会到中西医的一些差别，西医的诊断也好，治疗也好，都是按照这个理化的检查结果办事。中医她也注重客观的存在，比如这个脉弦、脉滑，脉象很实在地摆在哪里，这个中医很重视。但是，中医有时更关心那些主观上的喜恶。一个口渴，西医会关心他一天喝多少磅水，喜冷喜热西医完全不在乎。一个发热，西医只关心它的温度有多高，是什么热型，弛张热？还是稽留热？至于你恶寒还是恶热，它可不在乎。如果作为一个中医，你也完全不在乎这些主观上的因素，那很多关键性的东西你就会丢掉。为什么中医要注重这个主观上的感受呢？因为这个感受是由心来掌管，而心为君主之官，神明出焉。所以，注重这个层面，实际上就是注重心的层面，注重形而上的层面。这是中医一个特别的地方，我们应该认识清楚。否则人家一叫现代化，一叫客观化，你就把这些主观的东西统统丢掉了。对于中医，甚至对其他任何事情，都要设法把它弄清楚，要有见地才行，不能人云亦云。主观有些时候确实不好，光感情用事，情人眼里出西施，这样会障碍你去认识真实。但是有些时候也需要跟着感觉走。艺术如此，科学亦如此。前面我们谈过，脉浮，头项强痛，恶寒，三者俱备属于太阳，那当然没有疑问。如果三者只具一、二呢？也应该考虑太阳病。只不过这个太阳可能不全，可能会有兼杂。如病人恶寒，脉不浮反沉，说明这个病不全在太阳，还有三阴的成分。后世将麻黄附子细辛汤所治的这个证称作太少两感证，就是考虑到了这个因素。因此，对提纲条文所提出的三证，我们既要全面来看，又要灵活来看。
这一大节我们主要根据第 9 条：“太阳病欲解时，从巳至未上。”的内容来讲解。
1.谨候其时，气可与期
（1）与病机并重的条文
《伤寒论》的 397条条文中，长者逾百字，短者不过十来字，可见张仲景造论重的是它的实义，而这个格式他并不拘泥。就是在这样一种“不拘一格”的行文里，仍然可以找到12条格局上非常相似的条文。这就是以“之为”为句式的提纲条文，以及以“欲解时”为句式的条文。前者每经一条共六条，又称为病机条文；后者亦每经一条共六条，我们称之为时相条文。病机、时相各一条，二六合十二条。这个在行文上如此对称的十二条原文，于《伤寒论》的 397 条原文中可谓鹤立鸡群。如此特殊的条文必也有如此特殊的意义。可惜历代的学人多只注重前六个病机条文，而对后六个时相条文往往不予重视，这便白费了仲景的一番苦心。《素问·至真要大论》在言及病机这一概念时，曾再次强调：“谨候气宜，勿失病机。”“审察病机，勿失气宜。”这就告诉我们，讨论病机要抓住气宜，而讨论气宜亦要紧抓病机。二者缺一不可。对于《伤寒论》的研究亦是如此，病机气宜要两手抓，两手都要硬。我们强调提纲条文，只是抓了病机这一手。那么，另一手呢？另一手就在这个欲解时条文当中。正如《素问·六节藏象论》所云：“时立气布……谨候其时，气可与期，”虽然这个欲解时条文仅仅谈到“时”，但是一言时，气便自在其中了。所以，欲解时条文或者说时相条文其实就是气宜的条文。我们光讲提纲条文，不讲欲解时条文，那这个病机怎么完全？这个病机只是半吊子。所以，提纲条文必须与时相条文合参，这个病机才是完全。这才是一个完整的合式。我们看《伤寒论》这别具一格的六对条文，一个言病，一个言气宜，《素问·至真要大论》“审察病机，勿失气宜。”的精义已然活脱脱地在这里展现出来。读金庸的《笑傲江湖》，高手过招往往不露痕迹，而我们看张仲景撰用经典却是真正达到了这个不露痕迹的境界。就凭这个境界，一部《伤寒论》也应该值得我们欢喜，值得我们赞叹！
（2）时释
甲、造字
“时”的造字，简体形符为日，声符为寸，繁体形符相同，声符为寺。日的意义非常明确，就是太阳的意思。时字用日来作形符，说明时的产生与太阳的运行有很大的关系。那么，寺呢？《说文》云：“廷也，有法度者也。”一个太阳一个法度，合起来即为时，时的这个造字，时的这个蕴义着实耐人寻味。我们将time拆开来看，是否也有这个蕴义呢？时的简体，声符为寸，寸是古人用来度量的基本单位，日+寸为时，也就是说对太阳运动的度量就构成时，这个造字似乎更为简单明了。现在让我们回到自然中来，实际中来，看看这个时究竟是不是由太阳的运动产生的，究竟是不是由对太阳运动的度量产生的？我们先来看一看大家最熟悉的春夏秋冬四时，春夏秋冬怎么产生？它是由太阳的视运动产生。由于太阳的运动，造成了这个日地关系的改变，当运动至某一特定的日地相对位置区域便构成春，依此类推便有夏秋冬的产生。由此可见，春夏秋冬四时的产生完全符合上述这个造字的内涵。四时的产生依赖于这个日地的相对位置关系，而这个相对位置关系的确定，则必须借助于度量这个过程。所以，造字的左边用日，右边用寺，寺上为土，表地，而寺下为寸，表度量。大家仔细思忖，这个造字的内涵是不是完完全全地体现了时的产生以及时的确定过程。由这样一个字我们不仅看到了一个学科，而且看到了这个学科的分支和内涵。中国文字所具有的这个魅力，是世界上任何一种文字都难以比拟的。难道我们不为能够经常使用这样一种文字而感到自豪吗？现在我们将文字简化了，当然写起来要方便得多，但是，像这样一个时，土没有了，日地关系不存在了，这个春夏秋冬怎么确定？没法确定！在火星上，春夏秋冬会是一个什么概念呢？对四时的测定，对一年二十四节气的测定，最经典最权威的方法是《周髀算经》所记载的方法。《周髀算经》云：“凡八节二十四气，气损益九寸九分六分分之一。冬至晷长一丈三尺五寸。夏至晷长一尺六寸。”具体的方法是，在正午于地面立一八尺圭表，然后看这个圭表于地面的投影长度，根据这个长度来确定八节二十四气的具体位置。晷影最短的这一天，即晷长一尺六寸的这一天定为夏至，然后按照九寸九分六分分之一的进度确定下一个气，即小暑，依次类推，直至冬至这一天，晷影达到最长度，即一丈三尺五寸。冬至以后正好反过来，即按照九寸九分六分分之一的退度来确定下一个节气，直至夏至为止。大家来看上述这个时间的确定过程，一要看太阳的运行，即运行到正午的这个时候来作测定；二要在地面看这个太阳在圭表上的投影，这样一个投影便反映出了日地之间的相对位置关系，便反映出了阴阳的关系，便能够看出阳气的释放度和收藏度；第三呢？上述这个投影的长度要用一个具体的尺（寸）度来测量。上述这三个要素一个都不能缺少，缺少了就构不成时。你现在把繁体改成简体，文字简化倒是省事，可是这一省你把地省掉，你把阴省掉了。阴阳两者你把阴省掉了，不就变成孤阳？孤阳不长啊！所以，每每想到文字的简化，就感到阵阵的忧心，阵阵的心痛。文以载道，文字是文化的载体，文明的载体，精神的载体，道的载体。我们就是透过这个文字去认识文明，去传承文明。我们正是通过这个文字将过去三千年、五千年的文化结晶运载到现在，运送到将来。现在你把文字这辆“车”的轮子卸掉了一个，甚至两个，那么，这样一个文化结晶的运送工作就会陷入瘫痪。我们今天，像我这个年纪的这一代人还读过古书，认识几个繁体，所以，这个文化传承的障碍似乎还不那么明显。可是再过几十年，几百年，那会是一个什么情况？中华文明的法脉也许就会因为这个文字的简化而被断送掉。中国文字的简化的确是非同小可的事情，绝对不能仅凭某些个人、某些个权威的一时冲动，这是要将全部中华文明做抵押的勾当。马虎不得啊！
乙、时义
对于时，对于中国人的时，对于传统文化的时，大家应该非常清楚，它是有实义的，它不完全像西方文化的时。西方文化里的时它更多的是数学意义上的概念，而传统文化的时则更多地注重物理的内涵。所以，一谈时，太阳的运动位置就在这里了，日地关系就在这里了，阴阳的关系就在这里了，气就在这里了。一讲春就知道气温；一讲夏就知道气热；一讲秋就知道气凉；一讲冬就知道气寒。为什么说“时立气布”呢？为什么要“谨候其时，气可与期”呢？道理就在这里。所以，时立则阴阳立，阴阳立则气立。而在西方文化里，这个“time”显然没有这个涵义。如果我们从以上这个角度，从时的这样一个内涵来切入，给传统中医作一个现代的定义，那么，传统中医实际上是一门真正的时间医学，或者称时相医学。前些年，由于时间生物学的兴起，很多人认为中医里面也有时间医学。于是纷纷搞起了“中医时间医学”，或者“时间中医学”的研究，认为中医里面也有时间医学的成分。若对这个认识作逻辑上的推理，那么就必然会得出中医的这部分属于时间医学范畴，而中医的另一部分则不属于时间医学范畴的结果。实际是不是这么回事呢？只要我们承认阴阳五行是中医的核心，只要我们承认藏象经络是中医的核心，那么，中医就是完完全全的、彻头彻尾的时间（时相）医学。而绝不是部分的时间医学。
2.欲解时
疾病的欲解时，就是疾病有可能解除、或者有可能痊愈、或者有可能减轻的这个时间区域。前面我们在讨论病字的涵义时，重点谈到了疾病的相关性，疾病与时间相关，与方位相关，与六气相关，与众多的因素相关，而总起来说就是与阴阳相关。这里张仲景除提纲条文外，又推出一个欲解时条文，这样又峰回路转地回到了前面这个相关性问题。此亦证明我们对“病”的释义无有谬误。
（1）巳至未上
In the beginning, we emphasized that when studying classics, one must give equal weight to meaning, semantics, and grammar. In particular, you must be careful with this character "Wu" (Evil/Dislike), and not negligent. For instance, here in "E Han" (Aversion to Cold), once "Han" (Cold) is paired with "Wu", the meaning becomes very special. What is "Wu"? "Wu" refers to the heart's likes and dislikes, a subjective feeling. If you dislike someone or something, finding it hard to coexist with them for even a minute, this only represents your feeling; it does not necessarily mean that person or thing is truly detestable. Therefore, when we say "E Han" (Aversion to Cold), it is limited to your subjective feeling, not referring to low temperatures, such as zero degrees below. Everyone must clarify this concept. We see some people suffering from Taiyang Disease (Disease of the Taiyang Channel) or Shanghan (Cold Damage) in summer. Although the weather is hot, they need to cover themselves with two quilts. This is "E Han" (Aversion to Cold), which has nothing to do with actual temperature. At this time, if you measure their body temperature, it is high, 39°C, or even 40°C. Thus, "Wu" represents this situation: it is purely a subjective sensation, not an objective existence. From this "Wu", we have introduced the issue of subjectivity versus objectivity. Everyone should think carefully about this problem; it is a major theme in Traditional Chinese Medicine (TCM) and a watershed that distinguishes TCM from Western medicine in many aspects. A significant feature of Western medicine we can observe is its strong emphasis on objectivity; between subjectivity and objectivity, it leans towards the objective side. For example, Western medical diagnosis relies on objective indicators detected through physical and chemical means. To judge the progression or regression of a disease, it still relies on these objective indicators. If a patient has severe and complex subjective feelings but no abnormalities in objective indicators, Western medicine will often diagnose them with Neurasthenia. They may prescribe vitamins or Oryzanol to dismiss you. TCM is quite different; it pays great attention to subjective feelings. For example, in a syndrome of thirst, drinking water is a relatively objective manifestation, but TCM is more concerned with another subjective feeling behind the thirst—whether the patient prefers hot or cold drinks. Often, the subjective feeling behind the objective manifestation plays a decisive role in diagnosis. If the patient prefers cold drinks, the disease is mostly in Yangming (Disease of the Yangming Channel); if they prefer hot drinks, the disease may be in Shaoyin (Disease of the Shaoyin Channel). One is Shaoyin, the other is Yangming; one is Excess Heat, the other is Deficiency Cold. The difference is enormous. Where lies the basis for such vastly different diagnoses? It lies in these preferences and aversions. Previously, we mentioned the late Professor Lin Peixiang, a famous senior TCM practitioner. Here, I introduce a case from the 1970s: the patient was a retired cadre who had a fever for over forty days without relief. Authoritative Western doctors were consulted, various antibiotics were used, but the temperature never dropped. Many Chinese herbal medicines were also taken, but the condition did not improve. Under such circumstances, all the senior TCM practitioners under our college were invited for a grand consultation, and Professor Lin was among them. With many experts gathered, naturally, everyone would show their skills and express their views. Just as everyone was concentrating on the Four Diagnostic Methods (Inspection, Auscultation-Olfaction, Inquiry, and Palpation) and analyzing the syndrome differentiation, Professor Lin was reminded by a special action of the patient. It was a hot day, so drinking water should be normal, but after pouring water from the thermos into a cup, the patient drank it immediately without pause. Was the thermos filled with warm water? Professor Lin quietly touched the cup the patient had just drunk from, and it was still scalding hot. Drinking such hot water on a hot day would be impossible unless there was severe internal Cold. With this single point, everything became clear. Thus, Professor Lin went against the consensus and treated it according to the theory of Shaoyin Disease with Yin-Cold flourishing internally repelling Yang to the exterior. He prescribed a large dose of Sini Tang (Frigid Extremities Decoction) with modifications, using strongly pungent and hot herbs such as Fuzi (Prepared Aconite Root), Ganjiang (Dried Ginger), and Rougui (Cinnamon Bark). After taking one dose of the decoction, the body temperature dropped significantly, and after a few doses, it returned to normal. From this case, everyone should be able to appreciate some differences between TCM and Western medicine. Whether in diagnosis or treatment, Western medicine acts according to biochemical test results. TCM also values objective existence; for example, a Wiry Pulse (Xian Mai) or Slippery Pulse (Hua Mai) is placed firmly before us, which TCM attaches great importance to. However, TCM sometimes cares more about subjective preferences and aversions. Regarding thirst, Western medicine cares how many pounds of water a person drinks a day, but completely ignores whether they prefer cold or hot drinks. Regarding fever, Western medicine only cares how high the temperature is and what type of fever it is—Remittent Fever or Continued Fever? It does not care whether you have E Han (Aversion to Cold) or E Re (Aversion to Heat). If, as a TCM practitioner, you completely ignore these subjective factors, you will lose many key elements. Why does TCM emphasize subjective feelings? Because these feelings are governed by the Heart, and the Heart is the Sovereign Official, from whom Shen (Spirit/Mind) emerges. Therefore, emphasizing this level is actually emphasizing the level of the Heart, the metaphysical level. This is a special aspect of TCM, which we should clearly understand. Otherwise, when others call for modernization or objectification, you might discard all these subjective things. For TCM, and indeed for any other matter, one must try to clarify it and have insight; one cannot simply follow the crowd. Subjectivity is sometimes indeed bad; acting solely on emotions, seeing beauty where there is none, hinders you from recognizing reality. But sometimes, one needs to follow one's feelings. Art is like this, and science is also like this. As we discussed earlier, if Floating Pulse (Fu Mai), stiffness and pain in the head and neck, and E Han (Aversion to Cold) are all present, it belongs to Taiyang, which is beyond doubt. What if only one or two of the three are present? One should also consider Taiyang Disease. It is just that this Taiyang might be incomplete and could have complications. For example, if the patient has E Han (Aversion to Cold) but the pulse is not floating but rather deep, it indicates that the disease is not entirely in Taiyang but also involves the Three Yin channels. Later generations called the syndrome treated by Mahuang Fuzi Xixin Tang (Ephedra, Prepared Aconite Root, and Asarum Decoction) the "Tai-Shao Liang Gan Syndrome" (Simultaneous Invasion of Taiyang and Shaoyin), considering this factor. Therefore, regarding the three syndromes proposed in the outline clauses, we must look at them comprehensively yet flexibly.
III. The Phase of Taiyang Disease
In this major section, we mainly explain based on Clause 9: "The time when Taiyang Disease is likely to resolve is from Si to Wei."
1. Carefully Observe the Time, Qi Can Be Expected
(1) Clauses Equally Important with Pathogenesis
Among the 397 clauses of *Shanghan Lun* (Treatise on Cold Damage), the longest exceeds a hundred characters, and the shortest is only ten or so. This shows that Zhang Zhongjing focused on the substantial meaning when composing his treatise, and he was not rigid about the format. Even in this "unconventional" writing style, one can still find 12 clauses with very similar structures. These are the outline clauses in the format of "...wei..." and those in the format of "Yu Jie Shi" (Time of Resolution). There is one clause per channel for the former, totaling six, also known as Pathogenesis Clauses; similarly, there is one clause per channel for the latter, totaling six, which we call Phase Clauses. One pathogenesis clause and one phase clause make twelve pairs. These twelve original texts, so symmetrical in structure, stand out like a crane among chickens in the 397 clauses of *Shanghan Lun*. Such special clauses must have special significance. Unfortunately, scholars through the ages have mostly focused on the first six pathogenesis clauses and often neglected the last six phase clauses, thus wasting Zhongjing's painstaking effort. When discussing the concept of pathogenesis, *Suwen: Zhi Zhen Yao Da Lun* (Basic Questions: The Most Essential and Important Discourse on Truth and Necessity) again emphasized: "Carefully observe the appropriateness of Qi, do not miss the pathogenesis." "Examine the pathogenesis carefully, do not miss the appropriateness of Qi." This tells us that when discussing pathogenesis, we must grasp the appropriateness of Qi, and when discussing the appropriateness of Qi, we must tightly grasp the pathogenesis. Neither can be missing. The same applies to the study of *Shanghan Lun*; we must grasp both pathogenesis and the appropriateness of Qi, with both hands firm. Our emphasis on outline clauses only grasps the hand of pathogenesis. So, what about the other hand? The other hand lies in these Yu Jie Shi (Time of Resolution) clauses. As stated in *Suwen: Liu Jie Zang Xiang Lun* (Basic Questions: The Six Sections on Viscera and Image): "When time is established, Qi is distributed... Carefully observe the time, and Qi can be expected." Although these Yu Jie Shi clauses only mention "time," once time is mentioned, Qi is inherently included. Therefore, the Yu Jie Shi clauses, or Phase Clauses, are essentially clauses about the appropriateness of Qi. If we only discuss outline clauses and do not discuss Yu Jie Shi clauses, how can the pathogenesis be complete? The pathogenesis would only be half-baked. Therefore, outline clauses must be referenced together with phase clauses for the pathogenesis to be complete. This forms a complete pattern. Looking at these six unique pairs of clauses in *Shanghan Lun*, one speaks of disease, the other of the appropriateness of Qi. The essence of *Suwen: Zhi Zhen Yao Da Lun*'s "Examine the pathogenesis carefully, do not miss the appropriateness of Qi" is vividly displayed here. Reading Jin Yong's *The Smiling, Proud Wanderer*, masters exchanging blows often leave no trace, and when we see Zhang Zhongjing utilizing classics, he truly reached this realm of leaving no trace. Based on this realm, *Shanghan Lun* alone deserves our joy and admiration!
(2) Explanation of "Shi" (Time)
A. Character Formation
The simplified form of the character "Shi" (Time) has the radical "Ri" (Sun) and the phonetic component "Cun" (Inch). The traditional form has the same radical but the phonetic component "Si" (Temple/Court). The meaning of "Ri" is very clear: it means the sun. Using "Ri" as the radical for "Shi" indicates that the generation of time is closely related to the movement of the sun. Then, what about "Si"? *Shuowen Jiezi* states: "It is a court, having laws and regulations." A sun plus regulations combined equals time. The formation and implied meaning of this character are truly thought-provoking. If we break down the English word "time," does it also have this implied meaning? In the simplified form, the phonetic component is "Cun". "Cun" is a basic unit of measurement used by ancient people. Sun + Inch = Time, meaning the measurement of the sun's motion constitutes time. This character formation seems even simpler and clearer. Now let us return to nature and reality to see if time is indeed generated by the sun's motion and by the measurement of that motion. First, let us look at the four seasons most familiar to everyone: Spring, Summer, Autumn, Winter. How are they generated? They are produced by the apparent motion of the sun. Due to the sun's motion, the relationship between the sun and the earth changes. When moving to a specific relative position area between the sun and the earth, it constitutes Spring, and by analogy, Summer, Autumn, and Winter are generated. Thus, the generation of the four seasons fully conforms to the connotation of this character formation. The generation of the four seasons depends on the relative positional relationship between the sun and the earth, and determining this relative position requires the process of measurement. Therefore, the left side of the character uses "Ri" (Sun), and the right side uses "Si". "Si" consists of "Tu" (Earth) on top, representing the earth, and "Cun" (Measurement) below, representing measurement. Everyone ponder carefully: does the connotation of this character fully reflect the generation and determination of time? From such a character, we not only see a discipline but also its branches and connotations. The charm of Chinese characters is incomparable to any other writing system in the world. Are we not proud to frequently use such a language? Now we have simplified the characters, which is certainly more convenient to write, but for a character like this, "Tu" (Earth) is gone, the sun-earth relationship no longer exists, and how can the four seasons be determined? It cannot be determined! On Mars, what would the concept of the four seasons be? The most classic and authoritative method for measuring the four seasons and the twenty-four solar terms is recorded in *Zhoubi Suanjing* (The Arithmetical Classic of the Gnomon and the Circular Paths of Heaven). *Zhoubi Suanjing* states: "For the eight sections and twenty-four Qi, each Qi increases or decreases by nine cun, nine fen, and one-sixth fen. At Winter Solstice, the shadow length is one zhang, three chi, and five cun. At Summer Solstice, the shadow length is one chi and six cun." The specific method is: at noon, erect an eight-chi gnomon (Guibiao) on the ground, then observe the length of its shadow on the ground. Based on this length, determine the specific positions of the eight sections and twenty-four Qi. The day with the shortest shadow, i.e., a shadow length of one chi and six cun, is defined as Summer Solstice. Then, proceeding by increments of nine cun, nine fen, and one-sixth fen, determine the next Qi, i.e., Minor Heat, and so on, until Winter Solstice, when the shadow reaches its maximum length, i.e., one zhang, three chi, and five cun. After Winter Solstice, it reverses exactly, determining the next solar term by decrements of nine cun, nine fen, and one-sixth fen, until Summer Solstice. Look at the above process of determining time: first, observe the sun's motion, specifically measuring when it reaches noon; second, observe the sun's projection on the gnomon from the ground. Such a projection reflects the relative positional relationship between the sun and the earth, reflects the relationship of Yin and Yang, and allows one to see the release and storage degree of Yang Qi; third, the length of the above projection must be measured with a specific ruler (inch). None of these three elements can be missing; otherwise, time cannot be constituted. You change the traditional character to simplified; simplifying the text saves trouble, but in this simplification, you omit the earth, you omit Yin. Between Yin and Yang, if you omit Yin, does it not become solitary Yang? Solitary Yang cannot grow! Therefore, every time I think of the simplification of characters, I feel waves of worry and heartache. Literature carries the Dao; characters are the carriers of culture, civilization, spirit, and the Dao. We recognize and inherit civilization through these characters. It is through these characters that we transport the cultural crystallizations of the past three thousand and five thousand years to the present and future. Now, if you remove one, or even two, wheels from this "cart" of characters, the transportation of such cultural crystallizations will fall into paralysis. People of my generation today have still read ancient books and know some traditional characters, so the obstacle to cultural inheritance does not seem so obvious. But in a few decades or centuries, what will the situation be? The lineage of Chinese civilization might be severed due to the simplification of these characters. The simplification of Chinese characters is indeed a matter of no small consequence. It absolutely cannot be done based on the momentary impulse of certain individuals or authorities; this is a deal mortgaging all Chinese civilization. One cannot be careless!
B. Meaning of "Shi" (Time)
Regarding "Shi", regarding the Chinese concept of "Shi", and regarding the "Shi" of traditional culture, everyone should be very clear that it has substantial meaning; it is not entirely like the "Shi" of Western culture. In Western culture, "Shi" is more of a mathematical concept, whereas the "Shi" of traditional culture focuses more on physical connotations. Therefore, whenever "Shi" is mentioned, the position of the sun's motion is here, the sun-earth relationship is here, the relationship of Yin and Yang is here, and Qi is here. Mention Spring, and one knows the air temperature; mention Summer, and one knows the air is hot; mention Autumn, and one knows the air is cool; mention Winter, and one knows the air is cold. Why is it said "When time is established, Qi is distributed"? Why "Carefully observe the time, and Qi can be expected"? The reason lies here. Therefore, when time is established, Yin and Yang are established; when Yin and Yang are established, Qi is established. In Western culture, this "time" obviously lacks this connotation. If we approach from the above angle, from such a connotation of "Shi", and give traditional TCM a modern definition, then traditional TCM is actually a true Time Medicine, or Phase Medicine. In recent years, with the rise of Chronobiology, many people believe that TCM also contains Time Medicine. Thus, many have started research on "TCM Time Medicine" or "Chrono-TCM", believing that TCM has components of Time Medicine. If we logically deduce from this understanding, it would inevitably lead to the result that part of TCM belongs to the category of Time Medicine, while another part does not. Is this really the case? As long as we acknowledge that Yin-Yang and Five Elements are the core of TCM, and as long as we acknowledge that Zang-Xiang and Meridians are the core of TCM, then TCM is completely and thoroughly Time (Phase) Medicine. It is by no means partial Time Medicine.
2. Time of Resolution
The "Time of Resolution" of a disease is the time period during which the disease is likely to resolve, heal, or alleviate. Previously, when discussing the meaning of the character "Bing" (Disease), we focused on the相关性 (correlation) of diseases: diseases are related to time, direction, Six Qi, and numerous factors, and generally speaking, they are related to Yin and Yang. Here, besides the outline clauses, Zhang Zhongjing introduces another set of clauses on the "Time of Resolution", turning back to this issue of correlation. This also proves that our interpretation of "Bing" is correct.
(1) From Si to Wei