张仲景在条文里谈欲解时是“巳至未上”，这个“巳至未上”也就是巳午未三时。巳午未三时是哪一个层次的三时呢？张仲景没有明确界定，这就告诉我们，巳午未至少有三个层面的内容。第一个层面是一天之中的巳午未三时，也就是上午 9时至下午 3 时这一时间区域；第二个层面是一月之中的巳午未三时，即月望及其前后的这段区域；第三个层面是一年中的巳午未三时，亦即老历四月、五月、六月这个区域。欲解时巳午未的这个多层面，让我们意识到太阳病的欲解也是多层面的。太阳病是个大病，它包括了许多外感内伤的疾病。在这个大病目下，还有许许多多的子病目，因此，大家不要把太阳病看得过于简单，好像它只是一个伤风感冒，受寒发烧。它不仅仅是一个急性的病，也可能是一个慢性病。急性病，病程总共就这么几天，所以，我们应该从一天的这个层面去考虑它的欲解。如果疾病表现在一天的巳午未这个区间缓解，那就要考虑到太阳病的可能。如果疾病是个慢性过程，超过一月二月，甚至一年二年，而且疾病在日周期内的变化很不显著，或者没有规律，那么，我们就应该看看它在月周期甚至年周期这些层面有没有规律可循。倘若疾病是表现在望月的这段时间或者夏天（四、五、六月）的这段时间欲解，我们仍需考虑太阳的可能性。
（2）太阳病要
前面我们讨论了太阳病的病机，现在又谈论了太阳病时相，应该可以给太阳病作一个总结概括，看看太阳病的要素有哪几点，或者说太阳病最一般的东西有哪些。依我所见，太阳病的要素应有如下三点：其一，病位在表。也就是说太阳病的定位主要是在表系统里，表是一个与里相对的概念，所以，它的涵义很广，并不只限在一个感冒里，除感冒外很多疾病都可以定位在表系统里。《素问·至真要大论》曰：“夫百病之生也，皆生于风寒暑湿燥火，以之化之变也。”百病的发生都与风寒暑湿燥火相关，都受这个因素影响，在这个基础上才产生内外伤的变化。而上述这个因素影响人体就是从表系统开始的。所以，太阳病的这个定位非常重要。而这个定位在病机条文中可以从“脉浮”来得到反映。其二，病性多寒。上面我们谈了太阳的病位在表系统，表系统里的病可以牵涉到风寒暑湿燥火，但是，重点突出的却是一个寒。为什么呢？有关这一点仲景在“伤寒例”这一篇中作了重要阐述：“其伤于四时之气，皆能为病。以伤寒为毒者，以其最成杀厉之气也。”寒为什么最成杀厉之气呢？以其秋冬伤之，则阳气无以收藏，春夏伤之，则阳气无以释放。无以收藏则体损，无以释放则用害。是以寒者，体用皆能损害，故其最具杀厉也。所以，太阳病的定性中以这个寒最为突出。其三，开机受病。上述是从位性上来给太阳作一个概括，而导致这样一个位性的机制是什么呢？就是太阳的开机受病。整个太阳系统或者说整个表系统的作用就是维系在这样一个“开机”上面。一旦开机障碍就会影响整个太阳系统，进而产生太阳的病变。
（3）巳午未时相要义
巳午未的时相要义也可以从三方面来谈：其一，巳午未这三个时的相关变化，我们可以从乾（聀）、姤（聁）、遯（聄）这三个相应的卦去看。易卦系统分经别两层，经卦也就是我们最熟悉的八卦系统，别卦则由两个经卦组合而成，也就是我们常说的六十四卦系统。别卦由两个经卦组成，所以，两个经卦便构成了上下、表里、内外的关系。阳气由子时来复以后，便沿着复（聓）、临（耹）、泰（耺）大壮（耼）、聎（耾）、乾（聀）这样一个次第逐渐由下而上，由内而外，由里而表的升发释放。当到达辰的这个时候，阳气虽然在很大程度上向外向表伸展，我们看聎这一卦即可知道，但是，阳气最终还是未突破于表，未外达于表。只有到巳时以后，如乾卦所示，阳气才真正外出于表。所以，巳午未三时所对应的乾、姤、遯，正显现了阳气出表的这样一个变化过程。其二，巳午未三时以日而言，正处日中，以年而言，则正处夏季，是阳气最隆盛的时候，亦为天气最炎热的时候。其三，巳午未所对应的日中、夏季及月望前后，从离合或者从功用上讲，则为太阳开机最旺盛的时候。巳午未的这三个时相要义，一个正值阳出于表，一个正是火热朝天，一个是开机旺盛。这三个要义中，第一要义正好对治表病，第二要义正好对治寒病，第三要义正好对治开机障碍。这样一对治，太阳病的三个要义问题就解决了，为什么太阳病要欲解于巳午未三时呢？原因就在这里。
（4）太阳治方要义
在这个小标题里我们将讨论一个十分重要的问题。这个问题有了前面这些内容作铺垫，我想理解起来应该不会有太大的困难。从前我的先师李阳波曾经传授过我一个治病的要诀，他说中医治病开方实际上就是开时间。时间怎么能开出来？在当时我对这个要诀是不甚理解的，更不要说实际的操作运用了。但是今天看来，这个要诀基本理解了。一理解了，就觉得先师的这句话真正的非同小可，真正的一语道破天机，真正的可以像黄帝说的那样将之“择吉日良兆，而藏灵兰之室，以传保焉。”前面我们讲到水能载舟，亦能覆舟，成也萧何，败也萧何，这些道理在中医里面显得特别的重要。因为你诊断一个疾病，要从这个阴阳里面去寻求，而治疗疾病呢？依然要落实到这个阴阳上面。我们如何判断你是真正精通了中医的方家，还是只掌握一招半式的“高手”呢？就是要看你对上面这个问题的落实程度。而上面这个问题的落实，实际上也就是时间的落实。比如我们诊断一个火热病，火热病听起来好像有点抽象，不好理解，但是，只要把它往时间上一靠，一想到夏日的重庆、南京，我们就能感觉出火热病是一个什么情况。既然火热病是一个这样的情况，那怎样对付它呢？我们就会很自然地想到冬天，冬天来了，自然不会再有炎热的夏天。现在我们对付夏天这样一个炎热的气候，可以采用空调冷气。空调冷气不就是把冬天搬到夏天里来了吗？这可以说是科学给我们生活带来的一个极大的方便。上述空气中的炎热我们可以通过空调来解决，但是，体内的这个炎热却难以用空调来解决。这就要借助药物的特性。你可以通过空调将秋日的凉爽、冬日的寒冷搬到这里来，我们也可以通过药物的时方特性，使这个秋冬之气作用到你的身上。比如按照中医的治病原则，热者宜寒之，我们用这个寒性的药来治疗这样一个火热性质的疾病，不就是用的冬气吗？不就是利用药物的特殊气味模拟了一个冬日的时相吗？同理，寒者热之，我们用热性的药物来祛除寒性的病变，则是模拟的这个夏气。时间或者时相可以通过开药来模拟，它必须有一个前提，就是这个药物要具有时间或者时相的特性。有关这一点，我们在前面讨论“病”的涵义时已经谈到过，药物它有各式各样的属性，而其中一个最重要的或者说纲领性的属性就是气味，将药物的气味一放到“方”上来，时间的属性就很快出来了。所以，气寒的药就属冬，气凉的药就属秋，气热的药就属夏，气温的药就属春。再加上味的配合以及其他属性的配合，药物的这个时间特性就会更加精细。中医治病为什么叫开方？先师为什么说中医治病开方就是开时间？这是耐人寻味的。我们看《伤寒论》有三张很奇怪的方，一是青龙汤、一是白虎汤、一是真武汤，青龙汤不就是开的东方？白虎汤不就是开的西方？真武汤不就是开的北方吗？开东方实际就是开的春三月，开寅卯辰；开西方实际就是开秋三月，开申酉戌；开北方呢？那当然就是冬三月，亥子丑了。所以，开方开药为什么不是开时间呢？当然是开时间！上面我们举了青龙、白虎、真武（玄武），细心的人就会问，为什么没有朱雀？朱雀是南方，张仲景在《伤寒论》中确实没有点出朱雀这个方，这也许是因为避讳或是其他的什么因素。但是，南方的这个代表方肯定会有，只是没有安朱雀这个名。那么，《伤寒论》这 112 方中究竟哪一个方可以作“朱雀汤”呢？大家可以好好地琢磨。我的看法这个方肯定会在太阳篇中。方药一联系上时间，这个在思维上、在表述上就大大地进了一步。现在的人都在谈中医现代化，什么是中医现代化呢？大多数人都认为分子生物学+中医，或者现代科学的其他什么分支加到中医上面来，或者是搞一些现代的实验研究，这些就是中医现代化。现在的大多数人也就是这么在搞中医的现代化。中医的现代化要靠小白鼠来点头，要靠小白兔来点头。当然，这些可以称作现代化，但毕竟它只是一个方面。我们能不能换一个角度去考虑，把这个现代化的涵义定得更宽广一些。比如我们可不可以把这个在传统思维里、在传统表述里建立的中医拉近一些，使它在思维和表述上都比较接近现代的文化气息。使中医的理念能够更为容易、更为方便、更为广泛地为现代人所接受。不但是为患者这个群体所接受，亦为文化这个群体、科学这个群体，尤其是文化科学精英这个群体所接受。这样就会形成许多传统与现代真正结合与交流的契机。大家应该十分地清楚，上述这样一个真正意义上的交流与结合必须依赖精英这个群体，这是高手对高手的事。传统文化要想在现代科学里寻求知音，要想真正获得现代科学的理解，这必是伯牙子期之间的事。我们现在临床上用了青霉素再加一些清热解毒的中药，或者是四诊之后再加一个CT、核磁共振，这个也叫结合吗？这个恐怕是瞎胡闹。这样的结合也许只会浪费资源，它注定搞不出什么名堂。结合不是我们这个一般层次的事，结合是精英层次、高手层次的事。但是，高手的结合总要有一个契机，伯牙遇子期，或者是子期遇伯牙总得有这么一个机缘，总得有这么一个介绍的机会。而我们将上述的思维与表述拉近到现代的轨道上来，无疑就增加了这个机会。所以，我们将中医治病的思路，将中医的处方用药往时间上一靠，把它时间化了，或者时空化了，这个传统与现代的距离一下就缩短了。这是不是一个现代化呢？我看是一个更有意义的现代化，一个更精彩的现代化。我们看太阳篇，太阳病欲解于巳至未上，这就把时间的问题摆出来了。再看一看篇中的麻黄汤，麻黄汤有什么作用呢？麻黄汤气温热、性开发，服后身暖汗出，仿佛置身于夏日的火热之中。太阳病不是欲解于巳午未吗？我麻黄汤就有这个巳午未的功能。我们说麻黄汤辛温解表，宣肺平喘，你可能觉得不好理解，或者觉得这个说法太土气，没劲儿，可是我们说麻黄汤具有夏日时相的作用，麻黄汤就是用药物模拟打造了一个巳午未时相，那也许你的看法就不同了，也许你就会刮目相看这个麻黄汤。麻黄汤怎么会具有一个夏日的时间特性？麻黄汤怎么会模拟出一个夏日的变化内涵？在中医里时间竟然可以模拟，时间竟然可以用药物来打造，这不太新奇了吗？这样一个思维和表述角度的转变，原来那个土里土气的模样也就完全改变了。加上这样一些为什么的不断提出，问题就产生了，研究就产生了。从这个点上去研究，去碰撞，也许真正的结合处就会被研究出来，碰撞出来。在这样一个基点上的研究和结合与我们上面提到的那些个研究结合是不是一回事呢？大家可以自己来回答这个问题。
3.欲作时
欲解时的意义基本清楚后，我们就要像老夫子所说的那样，举一隅而三反之，提出一个欲作（剧）时来。欲解时关系到部分的诊断问题，而更重要的是治疗方面的问题。在诊断方面，欲解时虽然也有一定的意义，但是，病人更关心的、更在记忆中的恐怕不是这个缓解或痊愈的时候，而是疾病什么时候发生，什么时候加剧，对这个病人会更清楚些。对这个疾病的发生或加剧的时，我们就提出一个相对的概念，叫做“欲作时”或者“欲剧时”。太阳病既然有一个欲解时，那么，按道理就必然会有一个欲作（剧）时。欲解时在巳至未上，那欲作时呢？欲作时必定就在与欲解时巳午未相对的位置上，即亥至丑上。巳午未与亥子丑在十二支中正为相冲的关系，巳亥相冲，子午相冲，丑未相冲。所谓相冲，也就是相反的意思，在时相上相反，在阴阳的变化上相反。所以，在亥子丑这个时相，阳气是入里收藏；这个时候是冬日，天气最寒冷；此时不是阳开最盛而是阴开最盛。这三个特性正好与欲解时相反，太阳病能不欲作（剧）于这个时候吗？太阳病的欲作时也应该与欲解时相同，至少应该从三个层面去看。如果一个咳嗽或者一个腹痛，它在日周期内有很大的规律性，比如都在亥子丑这段时间，也就是半夜的这段时间发作或者加剧，那我们应该首先考虑它有太阳病的可能性。这个咳嗽可能是太阳咳嗽，这个腹痛可能是太阳腹痛。所以，欲作时对于疾病的诊断，对于病因的寻求，显然具有更重要的意义。
4.总观六经病欲解时
Zhang Zhongjing discusses the "time of resolution" (Shijie Shi) in the text as "from Si to Wei," which refers to the three time periods of Si, Wu, and Wei. What level do these three time periods belong to? Zhang Zhongjing did not explicitly define this, which tells us that Si, Wu, and Wei contain at least three layers of content. The first layer is the three time periods of Si, Wu, and Wei within a single day, specifically the time zone from 9:00 AM to 3:00 PM; the second layer is the three time periods of Si, Wu, and Wei within a month, referring to the period around the full moon and its preceding and following days; the third layer is the three time periods of Si, Wu, and Wei within a year, corresponding to the fourth, fifth, and sixth months of the lunar calendar. This multi-layered nature of the resolution time Si-Wu-Wei makes us realize that the resolution of Taiyang disease (Taiyang disease, a syndrome caused by pathogenic factors invading the Taiyang meridian) is also multi-layered. Taiyang disease is a major category, encompassing many exogenous and endogenous diseases. Under this major category, there are numerous sub-categories. Therefore, one should not view Taiyang disease too simply, as if it were merely a common cold or fever due to cold exposure. It is not only an acute condition but can also be a chronic one. Acute diseases typically last only a few days, so we should consider their resolution from the perspective of a single day. If a disease shows relief during the Si-Wu-Wei interval of the day, we must consider the possibility of Taiyang disease. If the disease follows a chronic course, lasting over one or two months, or even one or two years, and its changes within the daily cycle are insignificant or irregular, then we should look for patterns in the monthly or even yearly cycles. If the disease shows resolution during the period of the full moon or in the summer months (April, May, June), we still need to consider the possibility of Taiyang involvement.
(2) Essentials of Taiyang Disease
We have previously discussed the pathogenesis of Taiyang disease and now discussed its temporal characteristics. We should be able to summarize Taiyang disease, examining its key elements or general features. In my view, the essential elements of Taiyang disease include the following three points: First, the location of the disease is in the Exterior (Biao). This means that the localization of Taiyang disease is primarily within the Exterior system. "Exterior" is a concept relative to "Interior" (Li), so its meaning is broad and not limited to a common cold; many diseases other than colds can be localized in the Exterior system. *Suwen: Zhi Zhen Yao Da Lun* states: "The generation of all diseases arises from wind, cold, summer-heat, dampness, dryness, and fire, through their transformation and variation." The occurrence of all diseases is related to wind, cold, summer-heat, dampness, dryness, and fire, influenced by these factors, upon which internal and external injuries arise. The influence of these factors on the human body begins with the Exterior system. Therefore, this localization is crucial for Taiyang disease. This localization is reflected in the pathological text by "floating pulse" (Mai Fu). Second, the nature of the disease is predominantly Cold. As mentioned above, the location of Taiyang disease is in the Exterior system, where diseases can involve wind, cold, summer-heat, dampness, dryness, and fire, but the emphasis is placed on Cold. Why? Regarding this point, Zhongjing made an important elaboration in the chapter "Shanghan Li" (Example of Cold Damage): "Injury by the Qi of the four seasons can all cause disease. Among them, Shanghan (Cold Damage) is considered toxic because it forms the most destructive Qi." Why is Cold the most destructive? Because injury by Cold in autumn and winter prevents Yang Qi from being stored, and injury in spring and summer prevents Yang Qi from being released. Inability to store leads to damage of the substance (Ti), and inability to release leads to damage of function (Yong). Thus, Cold can harm both substance and function, making it the most destructive. Therefore, in the characterization of Taiyang disease, this Cold aspect is most prominent. Third, the opening mechanism is affected. The above summarizes Taiyang from the perspective of location. What is the mechanism leading to such a location? It is the impairment of the Taiyang opening mechanism. The function of the entire Taiyang system, or the entire Exterior system, relies on maintaining this "opening" state. Once the opening mechanism is obstructed, it affects the entire Taiyang system, thereby generating Taiyang pathology.
(3) Key Significance of the Si-Wu-Wei Temporal Phase
The key significance of the Si-Wu-Wei temporal phase can also be discussed from three aspects: First, regarding the changes associated with these three times, we can observe them through the corresponding hexagrams Qian (聀), Gou (聁), and Dun (聄). The I Ching hexagram system is divided into two levels: Jing Gua (Primary Hexagrams) and Bie Gua (Combined Hexagrams). Jing Gua refers to the Eight Trigrams system familiar to us, while Bie Gua is composed of two Jing Gua combined, forming the sixty-four hexagram system. Since Bie Gua consists of two Jing Gua, they constitute relationships of upper/lower, exterior/interior, and inside/outside. After Yang Qi returns at Zi hour, it gradually rises from below to above, from inside to outside, and from interior to exterior along the sequence of Fu (聓), Lin (耹), Tai (耺), Dazhuang (耼), Zhen (耾), and Qian (聀). When reaching Chen hour, although Yang Qi extends outward to the Exterior to a large extent, as seen in the Zhen hexagram, it ultimately has not broken through to the Exterior or reached the surface. Only after Si hour, as indicated by the Qian hexagram, does Yang Qi truly emerge to the Exterior. Thus, the Qian, Gou, and Dun hexagrams corresponding to the Si-Wu-Wei three times manifest this process of Yang Qi emerging to the Exterior. Second, regarding the day, Si-Wu-Wei corresponds to midday; regarding the year, it corresponds to summer, when Yang Qi is most abundant and the weather is hottest. Third, from the perspective of separation/conjunction or function, the Si-Wu-Wei periods corresponding to midday, summer, and around the full moon represent the time when the Taiyang opening mechanism is most vigorous. These three key significances of Si-Wu-Wei are: one represents Yang emerging to the Exterior, one represents intense heat, and one represents vigorous opening. Among these three keys, the first treats Exterior diseases, the second treats Cold diseases, and the third treats opening obstructions. Through this treatment, the three key issues of Taiyang disease are resolved. Why does Taiyang disease resolve during the Si-Wu-Wei times? The reason lies here.
(4) Key Significance of Taiyang Treatment Formulas
In this subsection, we will discuss a very important issue. With the铺垫 provided by the previous content, I believe understanding this should not be difficult. My late master, Li Yangbo, once taught me a key principle of treating diseases: he said that prescribing medicine in Traditional Chinese Medicine (TCM) is essentially prescribing time. How can time be prescribed? At that time, I did not fully understand this principle, let alone apply it practically. However, looking back today, I basically understand it. Once understood, one feels that this sentence from my master is truly extraordinary, revealing heavenly secrets, and worthy of being kept in the Linglan Chamber as Huangdi suggested ("Choose auspicious dates and omens, and store them in the Linglan Chamber to preserve and transmit them"). As mentioned earlier, water can carry a boat but also capsize it; Xiao He makes or breaks it. These principles are particularly important in TCM. Because diagnosing a disease requires seeking within Yin and Yang, treating a disease must also be grounded in Yin and Yang. How do we judge whether someone is a true expert in TCM formulas or merely a "master" with half-measures? It depends on how well they implement this issue. Implementing this issue is essentially implementing time. For example, when diagnosing a Heat-Fire disease, which sounds abstract and hard to understand, if we relate it to time, thinking of Chongqing or Nanjing in summer, we can grasp what a Heat-Fire disease is like. Given this situation, how do we deal with it? We naturally think of winter. When winter comes, the scorching summer naturally ceases. To cope with such hot summer climates, we use air conditioning. Is air conditioning not bringing winter into summer? This can be said to be a great convenience brought by science to our lives. We can solve the heat in the air with air conditioning, but the heat inside the body is difficult to address with air conditioning. This requires relying on the properties of medicinal herbs. You can bring the coolness of autumn and the cold of winter here via air conditioning; similarly, we can use the temporal characteristics of drugs to make the Qi of autumn and winter act upon the body. For instance, according to the TCM principle "treat heat with cold," using cold-natured herbs to treat such Heat-Fire diseases is equivalent to using the Qi of winter. Isn't this simulating the temporal phase of winter using the special aroma of herbs? Similarly, "treat cold with heat," using hot-natured herbs to dispel Cold lesions simulates the Qi of summer. Time or temporal phases can be simulated by prescribing medicine, but this presupposes that the herb possesses temporal or phase characteristics. Regarding this, we discussed the meaning of "disease" earlier. Herbs have various attributes, among which the most important or programmatic attribute is aroma/flavor. Once the aroma/flavor of herbs is applied to "formulas," temporal attributes emerge quickly. Therefore, herbs with cold aroma belong to Winter, those with cool aroma to Autumn, those with hot aroma to Summer, and those with warm aroma to Spring. Combined with flavor coordination and other attributes, the temporal characteristics of herbs become more refined. Why is TCM treatment called "prescribing formulas"? Why did my master say that prescribing in TCM is prescribing time? This is thought-provoking. Looking at the *Shanghan Lun*, there are three strange formulas: Qinglong Tang (Azure Dragon Decoction), Baihu Tang (White Tiger Decoction), and Zhenwu Tang (True Warrior Decoction). Isn't Qinglong Tang prescribing the East? Isn't Baihu Tang prescribing the West? Isn't Zhenwu Tang prescribing the North? Prescribing the East is actually prescribing the three months of Spring, Yin-Mao-Chen; prescribing the West is actually prescribing the three months of Autumn, Shen-You-Xu; prescribing the North is, of course, the three months of Winter, Hai-Zi-Chou. So, why is prescribing not prescribing time? Of course, it is prescribing time! Above we cited Qinglong, Baihu, and Zhenwu (Xuanwu). Careful people might ask, why is there no Zhuque (Vermilion Bird)? Zhuque represents the South. Zhang Zhongjing indeed did not mention a Zhuque formula in the *Shanghan Lun*, perhaps due to taboo or other factors. However, there must be a representative formula for the South, just without the name Zhuque. Which of the 112 formulas in the *Shanghan Lun* could serve as "Zhuque Tang"? Everyone should ponder this. My view is that this formula must be in the Taiyang Chapter. Linking formulas and herbs to time greatly advances thinking and expression. Nowadays, everyone talks about the modernization of TCM. What is the modernization of TCM? Most people believe it is Molecular Biology + TCM, or adding other branches of modern science to TCM, or conducting modern experimental research. This is how most people are pursuing TCM modernization. TCM modernization relies on white mice nodding, on white rabbits nodding. Of course, these can be called modernization, but they are only one aspect. Can we change our perspective and define the meaning of modernization more broadly? For example, can we bring TCM, established in traditional thinking and expression, closer, making its thinking and expression more aligned with modern cultural atmosphere? This would allow TCM concepts to be accepted more easily, conveniently, and widely by modern people—not only by patients but also by cultural groups, scientific groups, and especially cultural-scientific elites. This would form many opportunities for genuine integration and exchange between tradition and modernity. Everyone should clearly understand that such a genuine exchange and integration must rely on the elite group; this is a matter for masters interacting with masters. If traditional culture seeks kindred spirits in modern science and truly gains its understanding, it must be a matter akin to Boya and Ziqi. Using penicillin plus some heat-clearing and detoxifying Chinese herbs in clinical practice, or adding a CT scan or MRI after the four diagnostic methods—is this called integration? This is likely nonsense. Such integration may only waste resources and is destined to achieve nothing. Integration is not a matter for the general level; it is a matter for the elite and master levels. However, the integration of masters always requires an opportunity, a chance encounter like Boya meeting Ziqi, or Ziqi meeting Boya, an introduction. By bringing the aforementioned thinking and expression onto the track of modernity, we undoubtedly increase this opportunity. Therefore, linking the思路 of TCM treatment and prescription to time, temporalizing or spatiotemporalizing it, instantly shortens the distance between tradition and modernity. Is this not a modernization? I see it as a more meaningful and brilliant modernization. Looking at the Taiyang Chapter, Taiyang disease resolves from Si to Wei, which brings the issue of time to the forefront. Look again at Mahuang Tang in the chapter. What is the effect of Mahuang Tang? Mahuang Tang has warm-hot temperature and developing nature; after ingestion, the body warms and sweats, as if immersed in the heat of summer. Does Taiyang disease not resolve during Si-Wu-Wei? My Mahuang Tang has this Si-Wu-Wei function. We say Mahuang Tang releases the Exterior with acrid-warm herbs and diffuses Lung Qi to calm wheezing. You might find this hard to understand or feel this description is too rustic and unexciting. But if we say Mahuang Tang has the function of the summer temporal phase, and that Mahuang Tang uses herbs to simulate and create a Si-Wu-Wei temporal phase, your view might change, and you might look at Mahuang Tang with new eyes. How can Mahuang Tang possess a summer temporal characteristic? How can it simulate the connotation of summer changes? That time can be simulated in TCM, and time can be crafted by herbs, is this not novel? Such a shift in thinking and expression completely changes the formerly rustic appearance. Adding continuous questions of "why" generates problems and research. Researching and colliding from this point may reveal and generate true integration points. Is the research and integration based on this基点 the same as those mentioned above? Everyone can answer this question themselves.
3. Time of Onset (Yu Zuo Shi)
After the significance of the resolution time is basically clear, we should, as Confucius said, infer three corners from one corner, and propose a "Time of Onset" (or Aggravation) (Yu Zuo/Ju Shi). Resolution time relates partially to diagnosis, but more importantly to treatment. In terms of diagnosis, resolution time has certain significance, but what patients care about more, and remember better, is probably not when the disease relieves or heals, but when it occurs or aggravates, which is clearer for the patient. For this time of onset or aggravation, we propose a relative concept called "Time of Onset" or "Time of Aggravation." Since Taiyang disease has a resolution time, logically it must have an onset/aggravation time. If the resolution time is from Si to Wei, then when is the onset time? The onset time must be at the position opposite to the resolution time Si-Wu-Wei, namely from Hai to Chou. Si-Wu-Wei and Hai-Zi-Chou are in a clashing relationship in the twelve Earthly Branches: Si clashes with Hai, Zi clashes with Wu, and Chou clashes with Wei. Clashing means opposite; opposite in temporal phase and opposite in Yin-Yang changes. Therefore, during the Hai-Zi-Chou temporal phase, Yang Qi enters the Interior for storage; this is winter, the coldest weather; this is not when Yang opening is most vigorous, but when Yin opening is most vigorous. These three characteristics are exactly opposite to the resolution time. Can Taiyang disease not desire onset/aggravation at this time? The onset time of Taiyang disease should also be viewed from three levels, similar to the resolution time. If a cough or abdominal pain has significant regularity within the daily cycle, such as occurring or aggravating during Hai-Zi-Chou, i.e., midnight, we should first consider the possibility of Taiyang disease. This cough might be Taiyang cough, and this abdominal pain might be Taiyang abdominal pain. Therefore, the onset time obviously has greater significance for disease diagnosis and etiology search.
4. Overview of Resolution Times for Six Meridian Diseases