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The specific process of transforming from Pi (Obstruction/Stagnation) to Tai (Peace/Prosperity) is reflected in the Pi Syndrome (a syndrome characterized by a sensation of fullness and obstruction in the epigastrium without pain) of the Taiyang Chapter. This "Pi" is actually a concrete manifestation of the aforementioned state of Pi on the human body. Pi should have many manifestations, but in *Shanghan Lun* (Treatise on Cold Pathogenic Diseases), these various manifestations are concentrated in one area, called "Xiaxin Pi" (Epigastric Obstruction). Why use "Xiaxin" (below the heart/epigastrium) to describe such an important syndrome? Here, "Xiaxin" does not refer to the location of the Heart Zang organ, but rather to the region below the xiphoid process and above the abdomen, known as the Wan (stomach/epigastric) region. This region is precisely where the Spleen and Stomach reside. What is the significance of the Spleen and Stomach here? Their most important significance lies in being the pivot of ascending and descending Qi dynamics. If the Spleen and Stomach encounter problems, the ascending and descending movements will inevitably be impaired. When ascending and descending are obstructed, how can the Qi of Heaven and Earth connect and interact? This leads to the formation of Pi (Obstruction). Therefore, Xiaxin Pi actually reveals the crux that forms Pi. For the treatment of Pi Syndrome, *Shanghan Lun* uses Xiexin Tang (Drain the Epigastrium Decoctions), totaling five formulas: Dahuang Huanglian Xiexin Tang (Rhubarb and Scutellaria Drain the Epigastrium Decoction), Fuzi Xiexin Tang (Aconite Drain the Epigastrium Decoction), Banxia Xiexin Tang (Pinellia Drain the Epigastrium Decoction), Gancao Xiexin Tang (Licorice Drain the Epigastrium Decoction), and Shengjiang Xiexin Tang (Fresh Ginger Drain the Epigastrium Decoction). Why use Xiexin Tang to treat Pi? "Xie" (Drain) here does not refer to purgation in the context of tonification and purgation, but signifies unblocking or promoting flow. "Xin" refers to the aforementioned Wan region, i.e., the Spleen and Stomach, which is the residence of the ascending-descending pivot. If this place is blocked and unobstructed, how can ascending and descending proceed normally? This results in the occurrence of Pi Syndrome. Thus, "Xiexin" means resolving stagnation, clearing blockage, and restoring ascending and descending functions. Once ascending and descending are restored, what ascends descends, and what descends ascends; naturally, Pi transforms into Tai. Therefore, Xiexin Tang is essentially a formula for transforming Pi into Tai. Regarding the aforementioned Xiexin Tangs, Dahuang Huanglian Xiexin Tang is a formula for descending Yang Qi. For any case where the Yangming Stomach fails to descend, causing Qian Yang (Heavenly Yang) to fail to descend, thereby generating Pi, Dahuang Huanglian Xiexin Tang is suitable. Taking it allows Qian Yang to descend, naturally forming the pattern of Tai. Banxia Xiexin Tang, Shengjiang Xiexin Tang, Gancao Xiexin Tang, etc., are formulas for descending Yang and ascending Yin. For cases where Yangming Stomach fails to descend causing Qian Yang to fail to descend, and Taoyin Spleen fails to ascend causing Kun Yin (Earthly Yin) to fail to ascend, leading to Pi due to the failure of both Qian Yang to descend and Kun Yin to ascend, these Xiexin Tangs are suitable. The Huangqin (Scutellariae Radix) and Huanglian (Coptidis Rhizoma) used in the formula serve to descend Yang; the Renshen (Ginseng Radix), Ganjiang (Zingiberis Rhizoma), Gancao (Glycyrrhizae Radix et Rhizoma), and Dazao (Jujubae Fructus) serve to ascend Yin; Banxia (Pinelliae Tuber) opens blockages and connects upper and lower. Taking it naturally causes Yang to descend and Yin to ascend, transforming Pi into Tai. Fuzi Xiexin Tang also belongs to the category of descending Yang, ascending Yin, and reversing Pi to Tai. Pi means closure/blockage. Closure leads to non-interaction between Heaven and Earth, resulting in Pi. Xiexin Tang can clear blockages and facilitate the interaction of Heaven and Earth. Thus, its application achieves "When Heaven and Earth interact, all things flow smoothly; when upper and lower interact, their aspirations align," and "The way of the noble man grows, while the way of the petty man diminishes." Although there are only five Xiexin Tang formulas, if one can extend them and apply them by analogy, why worry about not establishing a school of Xiexin methods in the world to sweep away various diseases!

I recall treating a Tibetan compatriot last year. After suffering from liver disease accompanied by diarrhea, he experienced heat in the chest like fire burning, and cold in the waist and below like ice and snow. After treatment at a county hospital by Western medicine, the diarrhea stopped, but other symptoms remained unchanged. Gradually, he became irritable during the day and unable to sleep peacefully at night. Observing his chest heat like burning fire indicates that Yang cannot descend; his feet cold like ice indicate that Yin cannot ascend. Yang failing to descend and Yin failing to ascend—what else is this but Pi Syndrome? Therefore, I directly administered Banxia Xiexin Tang with added Rougui (Cinnamomi Cortex). Rougui was added because Cinnamon paired with Scutellaria creates a dynamic of mutual interaction (an ancient formula, Jiaotai Wan, consists of Coptidis Rhizoma and Cinnamomi Cortex). After taking it for over half a month, the chest heat gradually subsided, the coldness in the feet gradually warmed, all symptoms disappeared, and Pi transformed into Tai.

III. The Temporal Phase of Shaoyang Disease

Earlier, we discussed the issue of Shaoyang governing the pivot, and from this pivot, we introduced the discussion of Pi and Tai. It should be said that Pi and Tai are very important entry points for discussing Traditional Chinese Medicine (TCM). Why is it an important entry point? Because regardless of what problem or disease, you can approach it from the perspective of Pi and Tai, and attribute it to Pi and Tai. Not only in the realms of human affairs and society can we use "extreme Pi gives rise to Tai," but in the medical field, we seem to be able to apply it more concretely and practically. In Chapter 3, when discussing the opening and closing mechanism of Yin and Yang, we once used opening and closing to analyze diseases, using opening and closing as an entry point. Approaching from opening and closing, we can use it to analyze all diseases; now approaching from Pi and Tai, we also say we can use it to analyze all diseases. It seems that every entry point can conquer the world. Actually, this is a very interesting and worthy of study issue in TCM. All roads lead to Beijing. If we go from Nanning to Beijing, we take the T6 express train. So, what if we go from Chengdu to Beijing? Of course, we don't need to take the T6; we take the T8. Therefore, if you delve deeply into any point, you can perceive the Dao. There is only one Dao; whether it is the Dao of TCM, or the Dao of Confucianism, Buddhism, and Taoism, there is only one. However, perceiving and realizing it can be done through many methods. Buddhism has eighty-four thousand Dharma doors, meaning eighty-four thousand methods and eighty-four thousand entry points. From these entry points, you can ultimately understand the root of the universe and life. Looking at the many schools of TCM in history in this way, it is no wonder. Zhang Zhongjing approached from the Three Yin and Three Yang; Li Dongyuan approached from the Spleen and Stomach; Ye Tianshi approached from Wei, Qi, Ying, and Blood; Wu Jutong approached from the Triple Burner. As long as one delves deeply into these points, they eventually reach "Beijing" and perceive the Dao. Therefore, these Dharma doors and entry points should all be acceptable. It is said that Dharma doors have no high or low; perceiving the Dao makes it true. Since Dharma doors have no high or low, why do you always emphasize classics? People with clear eyes should see what classics are. Actually, classics are "Beijing"! Many accomplished physicians in later generations established so many different schools and disciplines. Some physicians achieved great success and had high horizons, almost looking down on everything. But why do they all emphasize classics and believe that the origin of their school comes from the classics? This is probably not entirely for fame, seeking a sage as a backing. Rather, after focusing on one path, when one delves to a considerable degree, and when they suddenly see clearly, they will all coincidentally discover: "So this is the classic!" The relationship between classics and different schools of later generations has been discussed in Chapter 2. It is essentially a relationship between substance (Ti) and function (Yong). Classics are the substance; later theories are the function. Without substance, function cannot be formed; without function, substance cannot be manifested. Substance and function are inseparable. Those who study TCM must clarify this relationship. If this relationship is not clarified, you will feel at a loss, running after Zhang San one moment and learning from Li Si the next, bewildered and unsure. In the end, you achieve nothing, let alone establish your own school of thought. Therefore, this issue should attract attention. Once you understand this relationship, you will know that paths do not contradict each other, and methods do not conflict. You can choose suitable methods according to your characteristics. Or you can strike directly, starting from the classics, using function from substance; or you can enter indirectly, perceiving substance through function, starting from later physicians. I think these methods are all acceptable and non-conflicting. My late master learned medicine directly from the classics, while more people use the second method, starting from later works first. As long as your effort is deep and到位 (in place), you can succeed. The fear is that you stop after a slight taste and give up halfway. Such people not only fail to learn themselves but also criticize others; those with sectarian prejudices are also these people. Once effort is deepened and the Dao is perceived, as descendants of Qi Bo and Huang Di, what sectarian prejudice could there be? Look at *Lin Zheng Zhi Nan Yi An* (Guide to Clinical Practice Medical Cases) and *Wen Bing Tiao Bian* (Systematic Differentiation of Warm Diseases), and you will understand.

1. From Yin Hour to Chen Hour

In this section, we discuss the temporal phase of Shaoyang disease. Discussing temporal phases naturally involves the time of resolution (Yu Jie Shi). The clause for the time of resolution for Shaoyang disease is found in Clause 272: "Shaoyang disease resolves from Yin hour to Chen hour." We have discussed similar concepts of Yin to Chen in the Taiyang and Yangming chapters many times. From a temporal perspective, it can be divided into many levels. For example, at the daily cycle level, it includes the Yin, Mao, and Chen hours, i.e., the period from 3:00 AM to 9:00 AM belongs to the time of resolution for Shaoyang disease. If the characteristic of the disease is that it tends to resolve during this interval, then we should consider the possibility of Shaoyang disease. Of course, this issue should also be viewed broadly, connected with previously discussed issues. Yin, Mao, and Chen are not just time issues; they have many correlations. Based on these correlations, we can draw inferences; this is the correct path for studying TCM. For instance, does Yin, Mao, and Chen include the East direction? Of course, it includes the East. A disease, whether dizziness, gastrointestinal issues, or something else, makes you very uncomfortable and restless in Nanning. However, once you arrive in Shanghai or Zhejiang, you feel comfortable and at ease; your head doesn't spin, and your stomach feels fine. Does this count as Shaoyang disease? You should also consider the possibility of Shaoyang. Because its time of resolution is also Yin, Mao, and Chen. From a lunar perspective, which interval should Yin, Mao, and Chen correspond to? It should be the interval opposite to the time of resolution for Yangming disease, Shen, You, Xu, that is, the interval around the first quarter moon and before/after.

Speaking of the lunar cycle, we associate it with a very important issue, which has a great relationship with females. What is a very special difference between females and males? It is that females menstruate. And a most significant characteristic of menstruation is what *Suwen: Shanggu Tianzhen Lun* (Basic Questions: Discourse on the Heavenly Truth of Antiquity) says: "Menstrual flow occurs at its proper time." This "time" includes two layers of meaning. The first layer is that the time of each menstrual tide and the interval between tides are relatively fixed; the second layer is that this interval is generally one month. Why is this special physiological phenomenon in females called menstruation or monthly affairs? It is actually derived from this second layer of meaning. Monthly affairs occur once a month, just as the moon becomes full once a month. Earlier, when we discussed tides, we mentioned that tides surge when the moon is full. Bringing up the connection between the changes in lunar phases, female menstruation, and the ebb and flow of tides, you can sense many issues in TCM. Especially for women, events happening to you should have your own feelings and reflections. Reflecting on what happens to you, feeling this "Unity of Heaven and Humanity." So, from this aspect, I think women have an advantage in learning TCM. Because the principles of TCM are well verified in your bodies. Menstruation occurring once a month is a large-scale, coarse correspondence. We should also pay attention to finer correspondences, that is, the specific time of menstruation. Is it during the full moon tide or the new moon tide? Is it during the first quarter or the last quarter? I once read a document specifically exploring the relationship between the timing of menstruation and infertility. The result found that for those who menstruate during the full moon or near the full moon, the incidence rate of infertility is very low. For those who do not menstruate at the full moon, the further away from the full moon, especially for women menstruating at the new moon, the incidence rate of infertility would be very high. Moreover, the incidence rate of other gynecological diseases is far higher than those menstruating at the full moon. Why is there this difference? This is the issue of correspondence versus non-correspondence. As the saying goes, "He who finds the Way has much help; he who loses the Way has little help." How should we view this "finding the Way" and "losing the Way"? It is essentially correspondence versus non-correspondence. Correspondence means finding the Way and having much help. How great is the power of Heaven? How great is the power of Nature? If you correspond, Heaven helps you. Then what problem cannot be solved? Your diseases will naturally be few. Therefore, what is said in *Suwen: Siqi Tiaoshen Dalun* (Basic Questions: Great Discourse on Regulating Spirit According to the Four Seasons): "Thus, Yin and Yang and the Four Seasons are the beginning and end of all things, the root of life and death. Opposing them brings disaster; following them prevents severe diseases. This is called finding the Way." This should be reflected even more fully in females. Menstruation occurs due to the shedding of the endometrium, and the shedding of the endometrium is determined by the secretion levels of female hormones. This shows us that the secretion of female hormones has a periodicity, and this period corresponds exactly to the lunar cycle. The Sun is Yang, the Moon is Yin; men are Yang, women are Yin. The secretion of female hormones undergoes a monthly cycle change; this is Yin responding to Yin. So, does male hormone secretion have a similar periodic change? Is this cycle change equivalent to the solar cycle? This is also a question worth exploring. This poses a topic to modern science from a traditional perspective, and research on such topics not only raises questions for modern science but also creates opportunities to solve modern problems. "Menstrual flow occurs at its proper time." With individual differences, and even differences in age stages, this "time" can vary greatly. When discussing the temporal phases of the Six Meridian diseases, if we consider this phase at the lunar cycle level, we can divide a month into six scales to correspond respectively with the temporal phases of the Six Meridians. Once the Six Meridian temporal phase regions within the lunar cycle are determined, the differences in "time" in the aforementioned "menstrual flow occurs at its proper time" can easily be correlated with the Six Meridian temporal phases. Once this correlation is established, an internal connection is built between gynecological diseases and Six Meridian diseases, helping us to think about and solve many gynecological issues from the perspective of the Six Meridians. This is a very meaningful and worthy research topic. TCM not only discusses syndrome differentiation (Bian Zheng) but also disease differentiation (Bian Bing). Disease differentiation is the guideline; syndrome differentiation is the detail. Only when the guideline is raised can the details be spread out. Therefore, from this perspective, regarding "syndrome differentiation and treatment" as a major characteristic of TCM without mentioning "disease differentiation and treatment" is very incomplete. Of course, the connotation of TCM disease differentiation is different from Western medicine. For example, what we discussed above, establishing an internal connection between gynecological diseases and Six Meridian diseases, is a process of disease differentiation. Disease differentiation is distinguishing the direction. If the direction is unclear, how can one talk about the route? And the indicators for TCM disease differentiation are often relatively clear and objective. Factors like time, direction, Five Movements, and Six Qi are clearly laid out there, and you can grasp them easily. If the weather has been raining continuously lately, what is this? This is Dampness, which is an indicator of Taiyin disease. This indicator does not require you to do lab tests or CT scans; you obtain it easily. However, it is precisely such an easily obtained indicator that many TCM practitioners disdain, ignoring the watermelon to look for uncertain sesame seeds. So, despite practicing TCM for many years, some remain confused. Western medicine disease differentiation can completely ignore these indicators; getting lobar pneumonia in the coldest days of winter is no different from getting it in rainy, damp weather; a method of "antibacterial and anti-inflammatory" solves both. But if you, doing TCM, also ignore these indicators, the problem becomes serious. Why did the successful experience of treating epidemic encephalitis B in Shijiazhuang not work in Beijing the following year? Is it that TCM experiences cannot be repeated? No! It is that these indicators for disease differentiation were different. If the indicators are different, the disease has differences, and naturally, the treatment should differ.

We have made the above discussion regarding Yin, Mao, and Chen at the lunar level. So, at the annual level? It refers to the three months of Yin, Mao, and Chen, i.e., the first, second, and third months of the lunar calendar. Going up from the annual level, it is Yin Year, Mao Year, Chen Year. Whenever encountering these years, we should consider their special association with the Shaoyang temporal phase.

2. Summary of Shaoyang Disease

Earlier, we discussed two functional characteristics of Shaoyang. One is governing the pivot. Discussing the pivot naturally involves opening and closing; everyone should firmly remember the issue of the pivot and opening/closing. When researching and studying *Shanghan Lun*, we always place this issue in a very important position. Why? Because it is a very convenient Dharma door, a very direct entry point. Delving deeply from here, you can easily perceive the Dao of Shaoyang. Another functional characteristic of Shaoyang is the Ministerial Fire discussed at the beginning of this chapter. Shaoyang governs the pivot. For the pivot mechanism to play its normal role, it has an important condition: it must flow freely and smoothly. Because the pivot regulates opening and closing through rotation; if the pivot stops rotating and gets stuck somewhere, how can the regulation of opening and closing be realized? Therefore, an important characteristic of the pivot is valuing smooth flow and fearing stagnation. If it is not smooth and becomes stagnant, it cannot regulate opening and closing, and diseases will arise. On the other hand, there is Ministerial Fire. Fire nature flares upward; it also prefers expansion and freedom and fears suppression and repression. Suppression and repression easily lead to hyperactivity and harm. So, generally speaking, the key factor that prevents Shaoyang's function from playing normally and subsequently causes disease is this stagnation, this suppression. This is the fundamental element of Shaoyang disease.

3. Key Points of Shaoyang Temporal Phase