日晡，《玉篇》云：申时也。《淮南子·天文训》云：“日至于悲谷是谓晡时。”我们再从文字的角度看，晡之声符用“甫”，“甫”有吃义，故哺、脯等字皆用“甫”。那么，日+甫又是什么意思呢？日被吞吃掉了，很显然就是形容太阳落山的这个时段。另外，《说文》云：“甫，男子美称也。”日为阳为男，故日+甫，亦形容日之美者。而日将落时实为日之最美者，故日落时亦称日晡时也。“日晡”在这里与“所”连用，“所”是一个比较宽泛的字词，它既可以表时间，又可以表地点。表时间当然是指上面讨论的这段时间，《玉篇》把它定死了，就在申时，而其他的却比较灵活，因为太阳落山会随着不同的季节、不同的经纬度区域而有较大幅度的差别。比如夏天，我们这儿6、7点太阳就下山了，而在新疆却要到8、9点，这个差别显然很大。那么，地点呢？从自然的角度讲，太阳落下去了，落到哪儿了呢？落到西半球去了。在东半球看来是“落”，在西半球看来可就成了“升”的过程。而在人体这个系统呢？人体的太阳落到哪去呢？当然是落到阳明里了。我们从酉字的直观结构看，酉为西+一，一是什么？一就是易卦的阳爻，它表阳气，表太阳，一入西中，不就正好说明了日落西的这个过程。证之实际，日落亦正好处于酉的这个时候。而申酉戌为阳明所主，因此，这个阳不是落到阳明里，还能落到哪里去呢？另外，《说文》云：“所，伐木声也。”《诗》云：“伐木所所。”而伐木者，金也。因此，日晡而用所，是表日晡为金时也。既然指金时，当然就应该包括申酉戌三时。这与方中行所言“申酉戌间独热，余时不热者，为潮热”的解释相合。这里讨论潮热，大家要清楚潮热有两个重要的特性。其一，言有时也。这个“时”即日晡所，即申酉戌；其二，言其高也。这一点需特别的注意，这一点也很容易被忽略，以为光有时，凡是在日晡所发的热都可以叫潮热，要是这样来理解潮热这个概念，那还不完整。用这样一个理解来看阳明，来看阳明府证，那就会有问题。既然叫潮热，那就不是一般的热，这个热与“潮”相关。石头打下去产生的涟漪能不能称潮，显然不能称潮，“洪湖水，浪打浪”这个浪能称潮吗，也不能称潮。所以，潮，它必须有一个高度，有一个气势，联系到潮热，一般高度的热，甚至是低热，就不能叫潮热。我们回过头去看方中行的解释，他的潮热也只讲对了一半。我们在前面用了不少的篇幅来讨论潮，潮涨之时在月满，故云：月满观潮。而潮最盛大的时候又在哪里呢？在八月。八月卦为观卦。八月卦为什么就叫观卦呢？这是很有意思的一个问题。潮为什么有涨落？我们前面讲过这是阳气作用的结果，阳加于阴谓之潮。既然是阳气作用产生潮，那这个最盛大的潮为什么不在夏日？为什么不在阳气最盛大的时候？反而要在阳气开始收潜的八月？这就关系到潮产生的两个重要因素，一个因素当然是推动的因素，这个完全要靠阳，另外一个就是阻挡的因素，这个当然是阴的作用。光有推动能不能形成潮呢？不能形成潮！最多你是“飞流直下三千尺”，你成瀑布了，可你还是不能形成潮。要想形成潮，必须是一个推力一个阻力，你推我阻，潮便很自然地形成。而这个推阻之力恰到好处的时候，这个阴阳的作用恰到好处的时候，就会形成最盛大的潮。潮盛八月，也正是这个道理。潮的道理搞清楚了，潮热的问题就很容易解决。潮热我们既要注意它的时间性，也要注意它的高涨性。前人讲阳明，多从经府的角度谈。经也讲热，府也讲热，那这个热有什么区别呢？就在这个潮与不潮。阳明经热它不讲潮，而阳明府热它不离潮，潮与不潮便是经热府热的根本区别。我们讲阳明经证之热与阳明的凉降失用有关，阳明的另外一个重要性用“通”虽然也同时受到一定影响，但，在“经”这个阶段，对这个“通”的影响程度还不很大。而一旦到了“府”的阶段，情况就完全不同了，通受到了很大程度的障碍，阳明篇不是有“胃中必有燥屎五六枚”吗？燥屎将阳明的道阻滞了，而这个时候的阳热又很盛，推动力又很强，就这样一推一阻，阳明府证的潮热便应势而生。因此，热的潮与不潮，除了说明热势的亢盛程度以外，更根本的是反映这个阻滞的程度。为什么说“其热不潮，未可与承气汤”呢？就是因为热不潮，阻滞的程度就不重，阻滞不重，干吗要用承气汤呢？所以，中医的东西看起来好像松散，其实它很严密，像潮热这样一个证你说严不严密呢？确实很严密。
6.对高血压病的思考
日晡所本为阳明的欲解时，可是这里的日晡所发潮热却不仅成了阳明的欲剧时，也成了阳明府实证的重要诊断依据，还成了应用大小承气汤的重要指征。可见这个欲剧时是非常的欲剧时，正是这样一个非常处引发我们思考一些其他的相关问题。前些年曾看到过日本人的一则报道，他们将高血压的动脉硬化与阳明的脉大联系起来，因而运用了以石膏为主的白虎剂来进行治疗。当初对这个报道我并没有往深处想，只是觉得这样一个联系未免太生硬。此次写作阳明这一章，等到对潮热作了上面一番思考后，对高血压这样一个问题便突然觉得有了陶公当年的那个感受：“复行数十步，豁然开朗。”血压的作用是什么，现在血压为什么要升高？我们考虑这个问题可以先不从医学的角度去考虑，我们可以先从一般的物理意义去考虑。血压的作用无非是维持一定的血流量，人体的组织器官需要一定的血液来供养，单位体积内，每分或者每秒需要有一个血供量，达到这个量新陈代谢就可以得到保障。单位体积内的血供量在一般情况下是相对恒定的，但也会随着各种因素的变化而有一定幅度的差异，所以，血压的变化它也有一个正常的允许值。例如低压60-90mmHg，高压90-120mmHg都算正常的血压。而现在血压升高了，大大超过了正常值，这是什么原因呢？根本的原因就在于单位体积内的这个血供量发生了改变，血供量不足了，达不到原来的正常量，这个时候怎么办呢？这个时候机体只有启动血压这个调节机制，通过升高血压来维持原有的血液灌注。而在正常的血压下，单位体积内的血供量为什么会下降？为什么达不到原来需要的那个值？很显然，必定是运血的道路出现了障碍，血管壁变厚了，血管变窄了，或是其他的原因阻滞了循环的这个过程，循环道路的阻力增加了，而压力维持不变，那单位面积的血流量必然减少，血供必然不足。如何解决这个矛盾呢？在无法拿掉血循过程中的这个阻滞，而又必须保证组织器官的血供量的这样一个前提下，机体万般无奈地选择了提高血压的方法，而正是这个无奈的选择使机体掉进了高血压病的恶性循环之中。当然，上面这个思路还很粗糙，还需要大家一起来深化细化，但是它已经在宏观上向我们道明了高血压病产生的关键因素，这个因素就是阻滞，就是循环过程的障碍。因此，治疗高血压病的根本办法不是降压，压降下去了，它还会重新升起来而且会升得更高。因为要解决血供不足的矛盾就必须升压，所以，西医的降压药要你终身服用，这真不是一个好办法。那么，根本的办法是什么呢？根本的办法是消除这个阻滞。血循过程的障碍减少了，甚至拿掉了，血压自然地就会降下来，根本不劳你去用钙离子拮抗剂，根本不劳你去用血管扩张剂。为什么高血压病的发病率越来越高，为什么高血压病的发病率越来越年轻化？就是因为形成上述这个阻滞、这个障碍的因素增多了，方便了。可见高血压病的形成，还有一个不可忽略的人为因素、社会因素。而如何拿掉这个阻滞，消除这个障碍，进而从根本上治愈高血压，这是需要中西医同仁乃至社会各方携手努力解决的问题。阳明病就讨论到这里。
第七章 少阳病纲要
一、少阳解义
少阳这一章我们仍从篇题谈起，篇题的其他内容前面两章已作过讨论，这里仅就少阳的涵义作四方面的简述。
1.少阳本义
何谓少阳？少者小也，未大也。所以，若从字面来直接理解少阳的本义，那么，少阳应该就是初生之阳，未大之阳。《素问·阴阳类论》将少阳喻为“一阳”，亦就包涵有这个意义。这是少阳的第一层意思。第二层，道家于四方设有四帝君，而东华帝君即号少阳。东华帝君主东方之事，以东华帝君命少阳，说明道家将少阳定位在东方。少阳与东方相关，当然就与春三月相关，当然就与寅卯辰相关。这样一个定位很符合少阳的本性，古云：医者、道者，其揆一也。诚非虚语。第三层，少阳以一阳言之，以初生之阳言之，以未大之阳言之，以东华帝君言之，它显然具有木的性用，而在运气中少阳却明确定为相火，这就说明在经典里少阳兼具木火两重性用。这样一个两重性实际上也就是一个体用性。我们看《易》的先后天八卦，离卦属火，在后天八卦中它处于南方正位，南方火这是众所周知的，这也是从用的角度谈。可是在先天八卦中，离火却位于东方，却位于木位。这就关系到一个体的问题、源的问题。火从哪里来？火从木中来。古时候不像现在，有各种各样的取火工具，有火柴、有火机、还有电子打火。古人靠什么取火呢？靠钻木取火。所以，火从木中来。那么更早一些，连钻木取火的方法都没有的时候，这个火从哪里来？这个火就从雷电中来。惊蛰节后，春雷响动，大的雷电将干草枯木击燃，这便是最自然、最原始的火种。雷属春，春属木，这便又将木火连为一体了。雷属春，龙亦属春，雷属东方，龙亦属东方，华夏以龙自称，华夏民族为龙的传人，那么这个龙究竟是什么？是恐龙吗？绝不是！龙是虚指还是实指呢？我们只在雷鸣电闪之时仿佛能见到古人所描绘的龙的形象，龙雷之间是不是有一种很实在的、很直接的关系？这是作为龙的传人应该搞清楚的问题。而古人将木火，将少阳火称为龙雷之火，显然与火的自然出处有关。龙雷火，木火，木中有火，火出木中，这便是少阳所具的两重性。
2.少阳经义
从经络的意义看，少阳有手足少阳，在这里足少阳的意义显得更为突出。足少阳布身之两侧，足太阳布身之后，足阳明布身之前。《素问·阴阳离合论》云：“太阳为开，阳明为合，少阳为枢。”这样一个开合枢的关系正好与上述经络的布局相应。少阳在两侧，正应门枢亦在两侧，门枢主门之开合，少阳主太阳阳明之开合。更具体一些来区分，左为阳，右为阴，阳主开，阴主合，故左少阳主要负责枢转太阳之开，右少阳主要负责枢转阳明之合。因此，左少阳发生病变它主要影响太阳，应合太阳而治之，论中的柴胡桂枝汤即为此而设；右少阳发生病变则主要影响阳明，应合阳明而治之，论中的大柴胡汤，以及小柴胡加芒硝汤即为此而备。
3.少阳府义
少阳府主要包括胆与三焦，胆是六府之一，也是六府中一个非常奇特的府，为什么说它奇特呢？因为六府中的胃、大肠、小肠、三焦、膀胱都只限于一个“六府”的性用，而惟独这个胆，它还兼具有奇恒之府的性用。从藏府的性用而言，藏为阴，府为阳，二者皆有偏性，故五藏主藏精气而不泻，六府主传化物而不藏。一个藏而不泻，一个泻而不藏。而惟独上述这个胆与众不同，它既具六府之性，即泻而不藏，同时又具五藏之性，即藏而不泻。一府而兼两性，不偏不倚居乎中正，这是五藏六府中独一无二的。正因为这样一个特性，《素问·六节藏象论》云：“凡十一藏，取决于胆也。”正因为这样一个特性，《素问·灵兰秘典论》将胆封为“中正之官，决断出焉”。所以，胆的这个“中正之官”不是随便就封的，你要真能不偏不倚，你要真能处乎中正。光是泻而不藏，或光是藏而不泻，那都不行，那都是偏倚，那都不是中正。而惟有这个中正的前提具备了，方能行使决断的功能。不中正能行决断吗？你不中正，你偏倚了，你偏袒了其中一方，这个还叫决断吗？这个不叫决断！这叫徇私舞弊，这叫贪赃枉法。因此，《素问·灵兰秘典论》给胆所作的这样一个功能定位，它不但具有重要的生理意义，同时也具有十分重要的社会意义。另外，我们从胆的造字看，胆的声符用“旦”，“旦”是什么呢？日出地者为旦，旭日东升，九州普照，所以，旦为明也。而惟其明者，方能行司决断。你不明，你昏庸了，你财迷心窍了，你权迷心窍了，你怎么能做到中正，不中正怎么决断呢？所以要明，明则行，明则决断。胆的造字就包含了这样一个意义。胆为中正之官，胆主明，胆又为清净之府，胆的这些功用可以用四个字来概括，就是：清正廉明。而事实上，惟有做到“清正廉明”，这个“决断”方有真正的意义。因此，今天我们来谈论胆的这个问题，它显然已不是一个纯粹的生理学、生命学、生物学的问题，它还涵括了很重要的社会问题。透过生理现象映射出一定的社会问题，而通过社会现象的研究反过来促进生理问题的认识，这便是《素问·灵兰秘典论》向我们展示的社会医学模式。
Sunwu (Shen hour, the time when the sun sets), according to *Yu Pian*, refers to: Shen hour (the third two-hour period of the afternoon, from 3 PM to 5 PM). *Huainanzi · Tianwen Xun* states: "When the sun reaches Beigu, this is called Shushi (afternoon meal time)." Let us further examine it from a philological perspective. The phonetic component of the character "Bu" (晡) is "Fu" (甫). "Fu" carries the meaning of eating; therefore, characters such as "Bu" (nourish/feed) and "Pu" (dried meat) all utilize "Fu". So, what does "Sun" plus "Fu" mean? The sun being swallowed up clearly describes the period of sunset. Additionally, *Shuowen Jiezi* states: "Fu is an honorific title for men." The Sun represents Yang and masculinity; thus, "Sun" plus "Fu" also describes the beauty of the sun. Since the moment just before sunset is actually the most beautiful time for the sun, sunset is also referred to as Sunwu time. Here, "Sunwu" is used in conjunction with "Suo" (所). "Suo" is a relatively broad term that can indicate both time and location. When indicating time, it naturally refers to the period discussed above. *Yu Pian* fixes it strictly at Shen hour, whereas other interpretations are more flexible because sunset times vary significantly with different seasons and latitudes/longitudes. For example, in summer, the sun sets here around 6 or 7 o'clock, but in Xinjiang, it may not set until 8 or 9 o'clock; this difference is obvious. What about location? From a natural perspective, where does the sun go after setting? It goes to the Western Hemisphere. To those in the Eastern Hemisphere, it appears to be "setting," but to those in the Western Hemisphere, it becomes the process of "rising." In the system of the human body, where does the "human sun" fall? Naturally, it falls into Yangming (Yangming Interior/Fu level). Looking at the intuitive structure of the character "You" (酉), "You" consists of "West" (Xi) plus "One" (Yi). What is "One"? "One" is the Yang line (Yao) of the I Ching hexagram, representing Yang Qi and the Sun. When "One" enters "West," it perfectly illustrates the process of the sun setting in the West. Verifying this with reality, sunset indeed occurs during the You hour. Shen, You, and Xu hours are governed by Yangming. Therefore, if this Yang does not fall into Yangming, where else could it fall? Furthermore, *Shuowen Jiezi* states: "Suo is the sound of chopping wood." The *Book of Songs* says: "The sound of chopping wood is 'suo suo'." Chopping wood belongs to Metal (in the Five Elements, Metal governs cutting tools and autumnal energy). Thus, using "Suo" with Sunwu indicates that Sunwu is the Metal hour. Since it refers to the Metal hour, it naturally includes the three hours of Shen, You, and Xu. This aligns with Fang Zhongxing's explanation: "Fever occurring exclusively between Shen, You, and Xu, but not at other times, is termed tidal fever." Regarding tidal fever (Chao Re), everyone must understand its two important characteristics. First, it has a specific timing. This "time" is Sunwu Suo, i.e., Shen, You, and Xu. Second, it implies height/intensity. This point requires special attention and is easily overlooked. If one assumes that any fever occurring at Sunwu Suo can be called tidal fever, the concept is incomplete. Applying such an understanding to Yangming disease or Yangming Fu syndrome would lead to errors. Since it is called tidal fever, it is not ordinary heat; this heat is related to "tidal" (Chao). Can ripples caused by throwing a stone into water be called tides? Obviously not. Can the waves described as "Hong Lake waters, waves hitting waves" be called tides? Also no. Therefore, a tide must have a certain height and momentum. Relating this to tidal fever, fevers of general height, or even low-grade fevers, cannot be called tidal fever. Revisiting Fang Zhongxing's explanation, his description of tidal fever only covers half the truth. We devoted considerable space earlier discussing tides. Tides rise when the moon is full, hence the saying: "Observe the tide when the moon is full." Where is the tide at its most magnificent? In the eighth lunar month. The hexagram for the eighth month is Guan (View/Contemplation). Why is the eighth month's hexagram named Guan? This is an interesting question. Why do tides ebb and flow? As mentioned earlier, this is the result of Yang Qi's action; Yang added to Yin constitutes a tide. If tides are produced by Yang Qi, why is the most magnificent tide not in summer, when Yang Qi is strongest? Instead, it occurs in the eighth month, when Yang Qi begins to recede and subside? This relates to two important factors in tide formation. One factor is the driving force, which relies entirely on Yang. The other is the resisting force, which is the function of Yin. Can a driving force alone form a tide? No! At best, you get "a thousand-foot waterfall," which is a cascade, not a tide. To form a tide, there must be both a pushing force and a resisting force; you push, I resist, and the tide forms naturally. When these pushing and resisting forces are perfectly balanced, and the interaction of Yin and Yang is optimal, the most magnificent tide forms. The tide peaks in the eighth month precisely for this reason. Once the principle of tides is understood, the issue of tidal fever is easily resolved. With tidal fever, we must note both its temporal specificity and its intensity. Ancients discussing Yangming disease often spoke from the perspectives of Jing (Meridian) and Fu (Organ). Both Jing and Fu involve heat; what is the difference? It lies in the presence or absence of "tidality." Yangming Jing heat does not involve tides, whereas Yangming Fu heat is inseparable from tides. The distinction between tidal and non-tidal heat is the fundamental difference between Jing heat and Fu heat. We stated that heat in Yangming Jing syndrome is related to the failure of Yangming's cooling and descending function. Although Yangming's importance of "flow" (Tong) is also affected to some extent, in the "Jing" stage, the impact on "flow" is not yet significant. However, once entering the "Fu" stage, the situation changes completely; "flow" encounters substantial obstruction. Does not the Yangming chapter mention "there must be five or six pellets of dry stool in the stomach"? Dry stool obstructs the pathway of Yangming. At this time, Yang-heat is intense, and the driving force is strong. Thus, driven by this push and resistance, the tidal fever of Yangming Fu syndrome arises accordingly. Therefore, whether heat is tidal or not, besides indicating the degree of heat hyperactivity, fundamentally reflects the degree of obstruction. Why does it say, "If the heat is not tidal, Do Not administer Chengqi Decoction"? Because if the heat is not tidal, the degree of obstruction is not severe. If obstruction is not severe, why use Chengqi Decoction? Thus, although Traditional Chinese Medicine (TCM) appears loose, it is actually very rigorous. Is a syndrome like tidal fever rigorous? Indeed, it is.
6. Reflections on Hypertension
Sunwu Suo was originally considered the time when Yangming disease tends to resolve (Yu Jie Shi). However, the tidal fever occurring at Sunwu Suo here has become not only the time when Yangming disease tends to exacerbate (Yu Ju Shi), but also an important diagnostic basis for Yangming Fu Excess Syndrome, and a key indication for the application of Da Chengqi Tang and Xiao Chengqi Tang. It is evident that this "exacerbation time" is exceptionally critical. Precisely because of this extremity, it prompts us to reflect on other related issues. Some years ago, I read a report by Japanese researchers who linked arterial sclerosis in hypertension with the "large pulse" of Yangming, thereby employing Baihu Tang (White Tiger Decoction) based on Gypsum (Shi Gao) for treatment. Initially, I did not think deeply about this report, feeling that such a connection seemed too forced. While writing this chapter on Yangming, after reflecting on tidal fever as discussed above, I suddenly felt a sense of enlightenment regarding hypertension, similar to Tao Yuanming's experience: "Walking forward a few dozen steps, the view suddenly opened up." What is the function of blood pressure? Why does blood pressure rise now? We can consider this problem first not from a medical perspective, but from a general physical perspective. The function of blood pressure is nothing more than to maintain a certain blood flow rate. Human tissues and organs require a certain amount of blood supply. Within a unit volume, there needs to be a specific blood supply per minute or second; reaching this amount ensures metabolism. Under normal circumstances, the blood supply per unit volume is relatively constant, but it varies to a certain extent due to various factors. Therefore, blood pressure changes also have a normal allowable range. For instance, a diastolic pressure of 60-90 mmHg and a systolic pressure of 90-120 mmHg are considered normal. Now, blood pressure has risen, far exceeding normal values. What is the cause? The fundamental reason is that the blood supply per unit volume has changed; the supply is insufficient and fails to reach the original normal level. What should be done at this time? The body activates the blood pressure regulatory mechanism, raising blood pressure to maintain original blood perfusion. But why does the blood supply per unit volume decrease under normal blood pressure? Why can't it reach the required value? Obviously, there must be obstacles in the blood transport pathways: vessel walls thicken, vessels narrow, or other factors obstruct circulation, increasing resistance in the circulatory path. If pressure remains unchanged while resistance increases, blood flow per unit area inevitably decreases, leading to insufficient blood supply. How to resolve this contradiction? Given the premise that we cannot remove the obstruction in circulation but must guarantee blood supply to tissues and organs, the body reluctantly chooses to raise blood pressure. It is precisely this reluctant choice that traps the body in the vicious cycle of hypertension. Of course, this reasoning is still rough and needs deepening and refinement by everyone, but it already reveals the key factor in the genesis of hypertension on a macroscopic level: obstruction, i.e., obstacles in the circulation process. Therefore, the fundamental method for treating hypertension is not lowering blood pressure. If pressure is lowered, it will rise again, potentially higher than before. Because resolving the contradiction of insufficient blood supply requires raising pressure, requiring patients to take Western antihypertensive drugs for life is truly not a good solution. So, what is the fundamental method? The fundamental method is to eliminate this obstruction. If obstacles in the circulation process are reduced or removed, blood pressure will naturally drop, without needing calcium channel blockers or vasodilators. Why is the incidence of hypertension increasing? Why is it becoming younger? Because the factors forming this obstruction and obstacle have increased and become more convenient. Thus, the formation of hypertension involves不可忽视 (non-negligible) human and social factors. How to remove this obstruction, eliminate this obstacle, and fundamentally cure hypertension is a problem requiring joint efforts from TCM and Western medicine practitioners and all sectors of society. This concludes the discussion on Yangming disease.
Chapter 7: Outline of Shaoyang Disease
I. Explanation of Shaoyang
For this chapter on Shaoyang, we start with the chapter title. Other contents of the title were discussed in the previous two chapters; here, we briefly summarize four aspects of the meaning of Shaoyang.
1. Original Meaning of Shaoyang
What is Shaoyang? "Shao" means small, not yet large. Therefore, interpreting the original meaning of Shaoyang literally, Shaoyang should be the newly born Yang, Yang that is not yet mature. *Suwen · Yin Yang Lei Lun* compares Shaoyang to "One Yang," which contains this meaning. This is the first layer of meaning for Shaoyang. Secondly, Daoism establishes Four Emperors in the four directions, and Donghua Dijun (Eastern Splendor Emperor) is titled Shaoyang. Donghua Dijun governs affairs of the East. Naming Shaoyang after Donghua Dijun indicates that Daoism locates Shaoyang in the East. Shaoyang relates to the East, thus relating to the three months of Spring, and specifically to Yin, Mao, and Chen hours. Such a positioning fits the nature of Shaoyang well. Ancient saying: "Healers and Daoists share the same principle." This is certainly not empty talk. Thirdly, referring to Shaoyang as One Yang, newly born Yang, immature Yang, or Donghua Dijun, it obviously possesses the functional properties of Wood. Yet, in Wu Yun Liu Qi (Six Qi and Seven Meteorology), Shaoyang is explicitly defined as Ministerial Fire (Xiang Huo). This indicates that in classics, Shaoyang possesses dual properties of Wood and Fire. This duality is essentially a relationship between Essence (Ti) and Function (Yong). Looking at the Earlier Heaven and Later Heaven Bagua of the *I Ching*, Li Gua (Fire) belongs to Fire. In the Later Heaven Bagua, it occupies the central position in the South. Southern Fire is well known; this discusses from the perspective of Function. However, in the Earlier Heaven Bagua, Li Fire is located in the East, in the position of Wood. This concerns the issue of Essence and Source. Where does fire come from? Fire comes from Wood. Unlike today, with various fire-starting tools like matches, lighters, and electronic ignition, how did ancients start fires? By drilling wood. Thus, fire comes from wood. Going back even further, before methods like drilling wood existed, where did fire come from? From lightning. After the Awakening of Insects (Jingzhe) solar term, spring thunder rolls. Great lightning strikes dry grass and dead wood, igniting them; this is the most natural and primitive source of fire. Thunder belongs to Spring, Spring belongs to Wood; thus, Wood and Fire are connected. Thunder belongs to Spring, Dragon also belongs to Spring. Thunder belongs to the East, Dragon also belongs to the East. Huaxia calls itself Dragon, and the Huaxia nation claims descent from Dragons. So, what exactly is this Dragon? Is it a dinosaur? Absolutely not! Is Dragon a virtual reference or a real entity? We seem to see the image of dragons depicted by ancients only during thunder and lightning. Is there a substantial, direct relationship between Dragon and Thunder? This is a question descendants of the Dragon should clarify. The ancients called Wood-Fire and Shaoyang Fire "Dragon-Thunder Fire," which is clearly related to the natural origin of fire. Dragon-Thunder Fire, Wood-Fire: Fire within Wood, Fire emerging from Wood; this is the dual nature possessed by Shaoyang.
2. Meridian Meaning of Shaoyang
From the perspective of meridians, Shaoyang includes Hand-Shaoyang and Foot-Shaoyang. Here, the significance of Foot-Shaoyang appears more prominent. Foot-Shaoyang distributes along both sides of the body; Foot-Taiyang distributes along the back; Foot-Yangming distributes along the front. *Suwen · Yin Yang Li He Lun* states: "Taiyang is Opening, Yangming is Closing, Shaoyang is Pivot." This Opening-Closing-Pivot relationship corresponds perfectly to the aforementioned meridian layout. Shaoyang is on both sides, just as door pivots are on both sides. Door pivots govern the opening and closing of doors; Shaoyang governs the opening and closing of Taiyang and Yangming. Distinguishing more specifically: Left is Yang, Right is Yin. Yang governs Opening, Yin governs Closing. Thus, Left Shaoyang is mainly responsible for pivoting Taiyang's Opening, and Right Shaoyang is mainly responsible for pivoting Yangming's Closing. Therefore, pathology in Left Shaoyang primarily affects Taiyang and should be treated in combination with Taiyang; Chaihu Guizhi Tang in the treatise is designed for this. Pathology in Right Shaoyang primarily affects Yangming and should be treated in combination with Yangming; Da Chaihu Tang and Xiao Chaihu Tang plus Mangxiao (Mirabilite) in the treatise are prepared for this.
3. Organ Meaning of Shaoyang
Shaoyang Fu mainly includes Gallbladder and Sanjiao (Triple Burner). Gallbladder is one of the Six Fu Organs and is a very peculiar Fu among them. Why is it peculiar? Because Stomach, Large Intestine, Small Intestine, Sanjiao, and Bladder in the Six Fu Organs are limited to the functional properties of "Six Fu," whereas only Gallbladder also possesses the functional properties of the Extraordinary Fu Organs (Qi Heng Zhi Fu). Regarding the functional properties of Zang and Fu: Zang is Yin, Fu is Yang; both have biases. Thus, Five Zang Organs store essence and Qi without draining, while Six Fu Organs transmit and transform substances without storing. One stores without draining, the other drains without storing. Only Gallbladder is unique; it possesses the nature of Six Fu (draining without storing) and simultaneously possesses the nature of Five Zang (storing without draining). One organ combining two natures, unbiased and centered, is unique among Five Zang and Six Fu Organs. Precisely because of this characteristic, *Suwen · Liu Jie Zang Xiang Lun* states: "All eleven Zang Organs depend on Gallbladder." Precisely because of this characteristic, *Suwen · Ling Lan Mi Dian Lun* titles Gallbladder as "The Official of Integrity and Justice, from whom decision-making arises." Therefore, the title "Official of Integrity and Justice" for Gallbladder is not bestowed casually. You must truly be unbiased and centered. Merely draining without storing, or merely storing without draining, is insufficient; both are biased and not centered. Only with the prerequisite of centrality can the function of decision-making be exercised. Can decision-making occur without centrality? If you are not centered, if you are biased, if you favor one side, is this still called decision-making? This is not decision-making! This is favoritism and corruption. Therefore, the functional positioning of Gallbladder in *Suwen · Ling Lan Mi Dian Lun* not only has significant physiological meaning but also extremely important social significance. Additionally, looking at the character formation of "Dan" (Gallbladder), the phonetic component is "Dan" (Dawn). What is "Dan"? Dawn is when the sun rises from the earth. The morning sun rises in the east, illuminating the nine provinces; thus, Dan means brightness/clarity. Only the clear/bright can execute decision-making. If you are unclear, incompetent, blinded by greed, or blinded by power, how can you achieve centrality? Without centrality, how can you decide? Therefore, clarity is needed; clarity leads to action, clarity leads to decision-making. The character formation of Gallbladder contains this meaning. Gallbladder is the Official of Integrity and Justice; Gallbladder governs clarity. Gallbladder is also a Pure and Clear Fu. These functions of Gallbladder can be summarized in four characters: Upright, Clean, Incorruptible, and Bright (Qing Zheng Lian Ming). In fact, only by achieving "Upright, Clean, Incorruptible, and Bright" does "decision-making" have true meaning. Therefore, discussing Gallbladder today is obviously not merely a pure physiology, biology, or life science issue; it encompasses important social issues. Reflecting certain social issues through physiological phenomena, and conversely promoting the understanding of physiological issues through the study of social phenomena—this is the social medical model presented to us by *Suwen · Ling Lan Mi Dian Lun*.