申至戌上即申酉戌三个时段。申酉戌亦至少包括三个层次：第一层次是日层次，即下午3点至晚上9点的这个时段；第二层次是月层次，即下弦前后的这个时段；第三层次是年层次，即七、八、九三个月。阳明欲解时的这三个层次宜参照太阳病欲解时的三个层次来理解。这里举出三个层次只是粗分，若细分起来则有更多的层次，更细的层次。大家只要掌握了太阳篇所说的同象原理，再细的微分也能够把握住。总之是日中有月，月中有日，日中有四时，年中亦有四时。不管这个层次再粗或再细，不管这个周期再长或再短，个中的阴阳变化都是相同的，都是一个生长收藏。因此，不同层次中的理论，是可以互通互用的。比如《素问》说：“月空勿泻，月满勿补”，这是讲的月周期这个层次的补泻原则。这个补泻原则能不能用于日周期或者年周期这些层次呢？同样可以运用。“月空勿泻，月满勿补”反过来就应该是“月空宜补，月满宜泻”。月空以年周期对之，则为冬季，进补应该选择什么季节呢？连平常百姓都知道应该选择冬季。冬季进补已经成为一个常识，但是，若要查证它的出处，它还是出于《内经》。剩下的，在日周期这个层次，或者在更大的、更小的周期层次里如何进补，大家可以自己思考。申酉戌从年周期层次上属于秋三月，秋三月若用一个字来概括其功用，就是“收”。秋三月阳气在收，万物在收。阳气的这个“收”它会以一种凉，以一种燥的形式出现，万物的这个“收”呢？它往往以一个种子的形式出现。我们秋季收庄稼，收它的什么呢？就收它的这个果实、这个种子。种子从实在的意义讲，就是对生命的一种浓缩，对生命的一种记忆。动物的种子、植物的种子都不例外。而种子的重新播种，无非就是这个浓缩生命的重新放大，无非就是这个记忆的释放过程。当然，这样一种浓缩，这样一种记忆它还与“藏”这个过程相关，所以我们往往“收”“藏”连称。因为“藏”实际上也就是“收”的延伸。联系到人体，人的记忆是不是也就这么一个过程呢？确实就是这么一个过程。因此，人的这个记忆就与阳明有很大的关系，阳明发生病变，记忆的过程就会受影响、就会受障碍、就会发生“善忘”的病变。整个《伤寒论》为什么只在阳明这一篇讨论“善忘”这个问题？为什么《神农本草经》中记载黄连能够“久服令人不忘”？这是很有意义的问题，这是很值得研究的问题。善忘是许多老年性疾病的一个共性特征。21 世纪是中国将要腾飞的世纪，也是一个老年化的世纪。我们不可避免的要面对越来越多的老年人，越来越多的老年性疾病。我们能否通过上述问题的提出与研究，在阳明篇中，在阳明的思路中，找到一些老年性疾病的对治方法呢？我想是完全可能的。这样我们就把阳明的研究提到了世纪的高度。
2.阳明病要
阳明为六府之主，阳明之为病，胃家实是也。这个胃家实主要体现在三方面：其一，失却六府之通。六府以通为用，现在六府不通了，六府的用当然就会有障碍。其二，失却阳明之降。阳明的降与六府的通是相因相成的，没有通就没有降，没有降也就没有通。分开来我们可以从两个角度讲，合起来却是一回事。其三，失却阳明本性之凉。阳明的本气是凉，这一点我们前面已经谈到过。凉怎么产生呢？阳气降方生凉。所以，凉与降实际上是一个相伴的过程，就如同形影不离一样。凉与降是这样一种关系，而降与通也是这样一种关系，三者环环相扣，既可以互为因互为果，亦可以互为果互为因，这便是胃家实的关键，这便是阳明病的关键。
3.欲解时相要义
阳明的欲解时在申酉戌，申酉戌我们除了从时间的角度去考虑，从时间的角度它属秋，以日而言则是日偏西，日落西的时候。日落西则为降可知，为凉可知，为通亦可知。凉、降、通的性用恢复了，凉、降、通的性用得道多助，阳明病的不凉、不降、不通怎么会不欲解呢？这是一个方面。另一方面我们还可以从空间的角度去考虑。《性命圭旨》中之“时照图”云：“人之元气逐日发生，子时复气到尾闾，丑时临气到背堂，寅时泰气到玄枢，卯时大壮气到夹脊，辰时聎气到陶道，巳时乾气到玉枕，午时姤气到泥丸，未时遯气到明堂，申时否气到膻中，酉时观气到中脘，戌时剥气到神阙，亥时坤气归于气海矣。”《性命圭旨》是道家的一部重要著作，十多年前人体科学很热的时候，对这部著作的内容作过较多引用。这个时照图，这个元气在地支线上的循行图，其实就是人体这个小天地里的日地关系图。这个日地关系必须跟大天地里的日地关系保持一致，怎么个一致呢？子时你的复气在尾闾，午时你的姤气在泥丸，亥时你的坤气归气海，这就叫做一致。一致了，这就叫做相应，这就是天人合一。道家为什么要讲河车运转，为什么要修炼大小周天？因为河车搬运纯熟了，大小周天通畅了，上述这个一致，这个相应，这个合一就会轻易的实现。所以，天人合一，天人相应并不是一句空话。你的周天功夫真正的纯熟了，这个天体的运行，这个日地关系、月地关系就会在你身上有应证。你不借助任何外在的时间、日历、天象，把你长时间关在通明或者黑暗的房间里，你也能准确地说出月圆和月晦的时间。为什么呢？因为这个月地关系与你的周天是同步的，在你身上有应证。功夫纯熟了，你就能感受出这个应证，你就能说出这个应证。这样的功夫古有之，今亦有之。因此，我们说“天人合一”不仅仅是一种推理，一种学说，更不是一句空话，它是很实在的东西。大家知道，中庸是孔门中的一个很高的境界。什么是中庸呢？程子释云：“不偏之谓中，不易之谓庸。中者天下之正道，庸者天下之定理。”朱子释云：“中者，不偏不倚，无过不及之名。庸，平常也。”这个中庸看起来很易，不过就是不偏不倚，平平常常吧，可实行起来却非常困难。所以，《中庸·第八章》中子曰：“天下国家，可均也。爵禄，可辞也。白刃，可蹈也。中庸，不可能也。”回首往事，我们确实有一种“中庸，不可能也”的感觉。就像我这个年纪经历的这些事，似乎没有几件不是偏倚的，从大跃进大炼钢铁，从敢叫荒山变良田、敢叫日月换新天，从文化大革命，从唯成分论，从唯文凭论，从唯年龄论，从前些年的气功，从这些年的司马南，以及从中医界的种种政策的制订，凡此种种，都使我们感到“中庸”实在太难太难。而经历过这种种事件之后，又使我们更迫切地呼唤“中庸”。我们知道，前些年对传统的盲从，对气功的狂热，以及这些年的司马南现象，都不是中庸，都不是正道，都不是定理。对于传统，像对于天人合一，对于周天运转这些东西，我们既不可偏执于有，偏执于有，那就麻烦了。把你关在黑房子里，一个星期，一个月，甚至一年，看你能不能说出今天是月满还是月缺。如果说不出呢，这个结果可想而知了。但是，对这样一个问题我们更不能偏执于无，要是偏执于无，那整个传统、整个中医就变得一无是处了。对于传统的认识，对于中医的研究，我们能不能学习舜的做法——“执其两端，用其中于民”呢？我想中医确实需要一个这样的做法。人之元气子时走尾闾，丑时走背堂，寅时走玄枢，卯时走夹脊，辰时走陶道，巳时走玉枕，午时走泥丸。元气在子至午的这段路径中所经过的尾闾、夹脊、玉枕，又称为三关，修炼河车搬运就要过这三关。这三关一关比一关困难，但一关有一关的境界。等到冲破玉枕这一关，则元气直透泥丸，是时将有醍醐灌顶，春意盎然的一番新气象。泥丸，又称泥丸宫，它是道家修炼的一个重要场所，也是人身最高之处。泥丸以后，元气飞流直下，未时至明堂，申时至膻中，酉时至中脘，戌时至神阙，亥时归气海。河车搬运由尾闾至泥丸，这是一个耕耘的过程，这个过程万般艰辛，有苦无甜，而由泥丸降气海则是一个收获过程，这个过程妙不可言。修炼也好，学问也好，看来都是这么一个过程。不是一番寒彻骨，哪得梅花扑鼻香。由膻中至神阙，也就是申酉戌，正好是阳明的地界。这个地界包括胸腹，肺与胃家都在其中。这个地段的“治安”如何，可以说主要由阳明的功用来决定。阳明的功用好，元气通过这个地界就没有障碍，如果阳明的功用有问题，那元气就很难顺利通过这块领地。元气在这个地段受阻，那就势必会影响元气到达其他地段的时间。这样环环相因，人身这个小天地里的周天运行就很难再与大天地里的运行相应，这便导致了不健康的产生，这便导致了疾病的产生。沿着上面这个思路，元气在周天运行过程中分别受到六经的不同作用和影响，比如在申酉戌这样一个特殊时段及特殊地段中，它主要受阳明的作用，更具体的是受阳明通降功能的作用。这样一个作用及影响的提出，就将整体与六经局部以时空的方式巧妙地联系起来了。大家对我们在第一章中提到过的用理中汤加味外敷巧治重症肺炎的例子还有印象吗？外敷神阙为什么能够治疗重症肺炎？外敷神阙为什么能够使病情发生全面而迅速的转机？我们从上面这个联系，我们从以上这个作用及影响去思考，是否会有新的感受和发现呢？中医的外治法是很值得浓墨重书的一法，清代的吴师机著有《理瀹骈文》一书，该书就专谈外治法，以外治法通治百病，很值得一读。民间流传一个治疗恶性肿瘤的方法，就是用动物外敷膻中这块区域，敷上去一个对时，或者反复多次，部分病人真就有了转机，最后肿瘤凋亡，病获痊愈。为什么呢？原来膻中这块区域正好是胸腺的所在地，胸腺是人体一个重要的免疫器官，它主要产生T淋巴细胞，起到免疫监视作用。因此，胸腺的免疫功能与肿瘤的发生有着非常直接的关系。为什么众多的恶性肿瘤多发生于40岁以后呢？就是因为40岁以后（女性略有提前）胸腺便自然萎缩，T淋巴细胞的产生逐渐减少，失去免疫监视作用，变异细胞便得以肆虐。膻中处申位，系阳明领地，《素问·上古天真论》云：“五七，阳明脉衰，面始焦，发始堕。”外敷膻中，外敷阳明领地，是否起到强化阳明，激活胸腺的作用？这是很值得我们研究的课题。中医里面有意义的课题太多太多，可以信手拈来。可为什么我们就喜欢捆在这一两条道上？你现在打开杂志来看一看，要么就是某某新药研究，要么就是某某方治疗某某病多少多少例。限在一、两条路上，要是众所周知的活路，那竞争太强，像长虹、实达这样的强手、高手也免不了要败阵，何苦吃力不讨好呢？要是碰到的是死路，那就更惨了。所以，对于中医的科研我始终搞不懂，我始终费解，我们为什么不能把思路放宽一些？把眼光放远一些呢？
4.阳明治方要义
From Shen to Xu hours refers to the three periods of Shen, You, and Xu. The periods of Shen, You, and Xu include at least three levels: the first level is the daily cycle level, i.e., the period from 3 PM to 9 PM; the second level is the monthly cycle level, i.e., the period around the waning crescent moon; the third level is the annual cycle level, i.e., the seventh, eighth, and ninth lunar months. To understand these three levels of the Yangming Jie Shi (the time when Yangming disease is likely to resolve), one should refer to the three levels of the Jie Shi for Taiyang disease (diseases affecting the Taiyang channel). Listing three levels here is merely a rough division; if subdivided further, there are more and finer levels. As long as everyone grasps the Principle of Homology (the principle that different phenomena share similar patterns or laws) mentioned in the Taiyang Chapter of *Shanghan Lun* (Treatise on Cold Pathogenic Diseases), even finer divisions can be mastered. In short, the month exists within the day, the day exists within the month, the four seasons exist within the day, and the four seasons also exist within the year. Regardless of whether this level is coarse or fine, regardless of whether this cycle is long or short, the changes of Yin and Yang within it are identical, all following the pattern of growth, flourishing, harvesting, and storing. Therefore, theories at different levels can be interchanged and applied mutually. For example, *Suwen* (Basic Questions) states: "Do not drain during the new moon, do not tonify during the full moon." This discusses the principles of tonification and drainage at the monthly cycle level. Can this principle of tonification and drainage be applied to other levels such as the daily cycle or annual cycle? It can be equally applied. Reversing "Do not drain during the new moon, do not tonify during the full moon" yields "It is suitable to tonify during the new moon, suitable to drain during the full moon." Corresponding the new moon to the annual cycle gives us winter. Which season should be chosen for tonification? Even ordinary people know it should be winter. Winter tonification has become common sense, but if one traces its origin, it still stems from *Neijing* (The Inner Canon). As for how to tonify at the daily cycle level or at larger or smaller cycle levels, everyone can think about it themselves.
From the perspective of the annual cycle, Shen, You, and Xu belong to the three months of autumn. If one character were used to summarize the function of the three autumn months, it would be "Harvesting" (Shou). In the three months of autumn, Yang Qi is converging, and all things are harvesting. The "convergence" of Yang Qi manifests in the forms of coolness and dryness; the "harvesting" of all things often appears in the form of seeds. When we harvest crops in autumn, what are we harvesting? We are harvesting their fruits and seeds. In a practical sense, seeds are a concentration of life and a memory of life. Animal and plant seeds are no exception. The re-sowing of seeds is nothing but the re-amplification of this concentrated life, nothing but the release process of this memory. Of course, such concentration and memory are closely related to the process of "Storing" (Cang), which is why we often speak of "Harvesting" and "Storing" together. Because "Storing" is actually an extension of "Harvesting." Connecting this to the human body, is human memory also such a process? Indeed, it is. Therefore, human memory is closely related to Yangming. When Yangming suffers pathological changes, the memory process will be affected, obstructed, leading to the pathology of "Forgetfulness" (Shan Wang). Why does the entire *Shanghan Lun* only discuss the issue of "Forgetfulness" in the Yangming chapter? Why does *Shennong Bencao Jing* (Divine Farmer's Materia Medica) record that Huanglian (Coptis Rhizome) can "prolonged use makes one not forget"? These are meaningful questions worthy of research. Forgetfulness is a common characteristic of many geriatric diseases. The 21st century is a century where China is poised to soar, but also an aging century. We inevitably have to face more and more elderly people and more and more geriatric diseases. Can we, through the proposal and research of the above issues, find some methods to treat geriatric diseases within the Yangming chapter and the Yangming approach? I believe it is entirely possible. In this way, we elevate the study of Yangming to the height of the century.
2. Key Points of Yangming Disease
Yangming is the master of the Six Fu Organs. The manifestation of Yangming disease is "Wei Jia Shi" (Excess in the Stomach House). This "Wei Jia Shi" is mainly reflected in three aspects: First, the loss of the unobstructed flow of the Six Fu Organs. The Six Fu Organs function through unobstructed flow; now that they are obstructed, their functions naturally encounter obstacles. Second, the loss of the descending function of Yangming. The descending of Yangming and the unobstructed flow of the Six Fu Organs complement each other; without flow, there is no descent, and without descent, there is no flow. Separately, we can discuss them from two angles, but combined, they are the same thing. Third, the loss of the inherent coolness of Yangming. The original Qi of Yangming is cool, a point discussed earlier. How is coolness produced? Coolness arises when Yang Qi descends. Thus, coolness and descent are actually a companion process, inseparable like form and shadow. Coolness and descent have such a relationship, and descent and flow also have such a relationship; the three are interlinked, serving as both cause and effect for each other. This is the key to "Wei Jia Shi" and the key to Yangming disease.
3. Essential Meaning of the Resolution Time
The resolution time for Yangming is in the Shen, You, and Xu hours. Besides considering them from a temporal perspective—where temporally they belong to autumn, and in terms of a day, it is when the sun is westward, setting in the west—sunset implies descent, implies coolness, and implies flow. When the nature and function of coolness, descent, and flow are restored, and gain much support due to adherence to the Dao, how could the lack of coolness, descent, and flow in Yangming disease fail to resolve? This is one aspect. On the other hand, we can also consider it from a spatial perspective. The "Time Illumination Diagram" in *Xingming Guizhi* (Standard for Nature and Life) states: "Human Yuan Qi (Primal Qi) generates daily; at Zi hour, Fu Qi reaches Weilü; at Chou hour, Lin Qi reaches Beitang; at Yin hour, Tai Qi reaches Xuan Shu; at Mao hour, Da Zhuang Qi reaches Jiaji; at Chen hour, Ju Qi reaches Taodao; at Si hour, Qian Qi reaches Yuzhen; at Wu hour, Gou Qi reaches Niwan; at Wei hour, Dun Qi reaches Mingtang; at Shen hour, Fou Qi reaches Danzhong; at You hour, Guan Qi reaches Zhongwan; at Xu hour, Bo Qi reaches Shenque; at Hai hour, Kun Qi returns to Qihai." *Xingming Guizhi* is an important Taoist work. Over ten years ago, when Human Science was popular, this work was cited frequently. This Time Illumination Diagram, depicting the circulation of Yuan Qi along the terrestrial meridian line, is essentially the Sun-Earth relationship map within the small heaven and earth of the human body. This Sun-Earth relationship must remain consistent with the Sun-Earth relationship in the great heaven and earth. How is it consistent? At Zi hour, your Fu Qi is at Weilü; at Wu hour, your Gou Qi is at Niwan; at Hai hour, your Kun Qi returns to Qihai. This is called consistency. Consistency is called correspondence, which is Unity of Heaven and Humanity. Why does Taoism speak of He Che Yun Zhuan (River Cart Rotation) and practice Small and Large Heavenly Cycles? Because when River Cart transport becomes proficient and the Small and Large Heavenly Cycles are unobstructed, the aforementioned consistency, correspondence, and unity can be easily achieved. Therefore, Unity of Heaven and Humanity and correspondence between Heaven and Humanity are not empty words. When your Heavenly Cycle Kung Fu truly becomes proficient, the movement of celestial bodies, the Sun-Earth relationship, and the Moon-Earth relationship will be verified in your body. Without relying on any external time, calendar, or astronomical phenomena, if you keep yourself locked in a bright or dark room for a long time, you can still accurately state the times of the full moon and the new moon. Why? Because this Moon-Earth relationship is synchronized with your Heavenly Cycle and verified in your body. When proficiency is reached, you can feel this verification and articulate it. Such Kung Fu existed in ancient times and exists today. Therefore, we say "Unity of Heaven and Humanity" is not merely a deduction or a theory, nor an empty phrase; it is something very substantial.
Everyone knows that Zhong Yong (The Doctrine of the Mean) is a high realm in Confucianism. What is Zhong Yong? Cheng Zi explained: "Not deviating is called Zhong (Mean); unchanging is called Yong (Constant). Zhong is the right path of the world; Yong is the fixed principle of the world." Zhu Zi explained: "Zhong is the name for not leaning to either side, having neither excess nor deficiency. Yong means ordinary." This Zhong Yong seems easy, just not leaning to either side, being ordinary, but practicing it is extremely difficult. Therefore, in *Zhong Yong*, Chapter 8, Confucius said: "The empire, states, and families can be balanced. Ranks and emoluments can be declined. White blades can be trodden upon. But Zhong Yong cannot be practiced." Looking back, we indeed have a feeling of "Zhong Yong, impossible to practice." Like the events I have experienced at my age, almost none seem free from deviation: from the Great Leap Forward and backyard steel furnaces, from daring to turn barren mountains into fertile fields and change the sun and moon, from the Cultural Revolution, from criterion-only theories, diploma-only theories, age-only theories, from the Qigong fervor of previous years, from the Sima Nan phenomenon of recent years, and from various policy formulations in the field of Traditional Chinese Medicine (TCM), all these make us feel that "Zhong Yong" is too, too difficult. Yet, after experiencing these events, we call for "Zhong Yong" even more urgently. We know that the blind obedience to tradition in previous years, the fanaticism towards Qigong, and the Sima Nan phenomenon of recent years are not Zhong Yong, not the right path, not the fixed principle. Regarding tradition, just like regarding Unity of Heaven and Humanity and Heavenly Cycle rotation, we must not be biased towards existence ("You"). Being biased towards existence causes trouble. Lock you in a black room for a week, a month, or even a year, and see if you can tell whether today is a full moon or a new moon. If you cannot, the result is predictable. However, we must not be biased towards non-existence ("Wu") regarding such a question either. If biased towards non-existence, then the entire tradition and TCM would be worthless. Regarding the understanding of tradition and the study of TCM, can we learn from the做法 (approach) of Shun—"Grasping both extremes and applying the mean to the people"? I believe TCM indeed needs such an approach.
Human Yuan Qi travels from Weilü at Zi hour, Beitang at Chou hour, Xuan Shu at Yin hour, Jiaji at Mao hour, Taodao at Chen hour, Yuzhen at Si hour, and Niwan at Wu hour. The Weilü, Jiaji, and Yuzhen passed by Yuan Qi in the path from Zi to Wu are known as the Three Passes. Practicing River Cart transport requires passing these three passes. Each pass is more difficult than the last, but each has its own realm. Once the Yuzhen pass is broken through, Yuan Qi penetrates directly to Niwan. At that time, there will be a refreshing sensation like pouring pure cream on the head, and a spring-like atmosphere. Niwan, also known as Niwan Palace, is an important site for Taoist cultivation and the highest point in the human body. After Niwan, Yuan Qi flows down rapidly: reaching Mingtang at Wei hour, Danzhong at Shen hour, Zhongwan at You hour, Shenque at Xu hour, and returning to Qihai at Hai hour. River Cart transport from Weilü to Niwan is a process of cultivation/plowing, arduous and bitter without sweetness. Whereas from Niwan down to Qihai is a process of harvest, wonderful beyond words. Whether cultivation or scholarship, it seems to follow this process. Unless one endures the biting cold, how can one enjoy the fragrance of plum blossoms?
From Danzhong to Shenque, i.e., Shen, You, and Xu, corresponds exactly to the territory of Yangming. This territory includes the chest and abdomen, where the Lungs and the Stomach House reside. The "security" of this region is largely determined by the function of Yangming. If the function of Yangming is good, Yuan Qi encounters no obstacles passing through this territory; if there are problems with Yangming's function, Yuan Qi will hardly pass smoothly through this domain. If Yuan Qi is blocked in this section, it will inevitably affect the time it takes for Yuan Qi to reach other sections. Interlinked in this manner, the Heavenly Cycle operation in the small heaven and earth of the human body will hardly correspond to the operation in the great heaven and earth, leading to unhealthiness and the generation of disease. Following this line of thought, Yuan Qi is subject to different effects and influences of the Six Channels during its Heavenly Cycle operation. For instance, in the special period and region of Shen, You, and Xu, it is mainly influenced by Yangming, specifically by the unobstructed and descending function of Yangming. The proposal of such an effect and influence cleverly connects the whole with the local Six Channels in a spatio-temporal manner. Do you still remember the example mentioned in Chapter 1 where severe pneumonia was skillfully treated with topical application of modified Lizhong Tang? Why can topical application at Shenque treat severe pneumonia? Why can it cause a comprehensive and rapid turnaround in the condition? Thinking from the above connection and the aforementioned effect and influence, might we have new feelings and discoveries?
Topical therapy in TCM is a method worth writing extensively about. Wu Shiji of the Qing Dynasty authored *Liyue Pianwen* (Parallel Prose on Topical Therapy), a book dedicated to topical therapy, claiming it can cure all diseases through topical means. It is well worth reading. There is a folk method for treating malignant tumors using animal substances applied topically to the Danzhong area. Applying it for one session or repeatedly results in a turnaround for some patients, leading to tumor apoptosis and recovery. Why? Originally, the Danzhong area coincides with the location of the thymus gland. The thymus is an important immune organ in the human body, primarily producing T lymphocytes and playing an immune surveillance role. Therefore, the immune function of the thymus is directly related to the occurrence of tumors. Why do many malignant tumors occur after the age of 40? Because after the age of 40 (slightly earlier for women), the thymus naturally atrophies, the production of T lymphocytes gradually decreases, immune surveillance is lost, and mutated cells run rampant. Danzhong is located at the Shen position, belonging to the Yangming territory. *Suwen: Shanggu Tianzhen Lun* states: "At five times seven [age 35], the Yangming pulse declines, the face begins to wither, and hair begins to fall." Does topical application at Danzhong, i.e., the Yangming territory, serve to strengthen Yangming and activate the thymus? This is a课题 (research topic) well worth studying. There are too many meaningful topics in TCM, available at hand. So why do we prefer to stick to one or two paths? Open a magazine now, and you will either see research on a certain new drug or reports on a certain formula treating a certain disease for so many cases. Limiting oneself to one or two paths—if it is a known viable path, competition is too fierce; even strong players like Changhong and Shida may suffer defeats. Why bother with thankless tasks? If encountering a dead end, it would be even worse. Therefore, I always fail to understand the scientific research in TCM; I am always puzzled. Why can't we broaden our thinking? Why can't we cast our eyes wider?
4. Essential Meaning of Yangming Treatment Formulas