接下来我们看引起质变的第二个因素，即数变到质变。由数的变化而致质的变化，在上述这两个方剂中表现得尤其充分。我们看炙甘草汤，炙甘草汤上面已经敲定了，是一个养阴的方剂。方中大枣用量是三十枚。三十是一个什么数呢？三十是一个“群阴会”。我们将十个基数中的阴数也就是偶数二、四、六、八、十相加，会得到一个什么数呢？正好是三十。十基数中的阴数总和就是三十，所以我们把它叫“群阴会”。既然是这样一个数，那当然就有养阴的作用。这个数用在炙甘草汤中，就正好与它的主治相符。另外一个方，就是当归四逆汤。当归四逆汤是厥阴篇的一张方，用治“手足厥寒，脉细欲绝”之证。从当归四逆汤的方，从当归四逆汤的证，可以肯定它是一张温养阳气的方。是方大枣用二十五枚。二十五又是一个什么数？是一个“群阳会”。我们将十基数中的阳数一、三、五、七、九相加，就正好是这个数。这就与当归四逆汤的主治功用相应了。一个是“群阴相会”，一个是“群阳相会”，张仲景为什么不把它颠倒过来，炙甘草汤用二十五枚，当归四逆汤用三十枚呢？可见数是不容含糊的。数变，象也就变。象变了，阴阳变不变呢？当然要变！阴阳一变，全盘皆变。所以，数这个问题不是一个小问题，它与前面那个重量问题同等的重要。
数在传统中医里，它不是一个纯粹抽象的数，它是数中有象，象中有数，象数合一。数变则象变，象变则阴阳变。为什么呢？因为阴阳是以象起用的。所以，《素问》专门立有一篇“阴阳应象大论”。这篇大论以“应象”为名，就是要从“象”上明阴阳的理，从“象”上现阴阳的用。当然，象数的问题不容易使人轻信。我们总会觉得三十颗大枣与二十五颗大枣会有什么区别呢？我们总觉得有疑问。既然有疑问，那又何妨一试呢？实践是检验真理的惟一标准，那我们就用实践来检验它。大家可以找一些相应的病例，当然不要太重的，最好是调养阶段的心脏病。如果病例多，可以分作两组，一组是心阳虚，一组是心阴虚。心阳虚的我们每天以二十五枚大枣煎汤服，心阴虚的我们以三十枚大枣煎汤服。看看有没有效应。有效应了，效应稳定了，我们再颠倒过来，阳虚的一组换成三十枚，阴虚的一组换成二十五枚，看看会不会有变化。如果有变化，那你就知道象数的学问确实不是虚设，数里面确实包含着东西。数里面包含的这个“东西”是什么“东西”？是信息，还是光色？这个我们可以做研究。先肯定下来，再从容研究。如果一口否定，那也就没戏了。这是我们从少阳的治方，从小柴胡汤的三、八之数所引申出来的一些讨论。
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中医瑰宝苑
思考中医san
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（2）“物”的层次从小柴胡汤的用量，我们看出了中医的一点门道。它取三、八之数，是跟寅卯辰相应，是跟少阳病的欲解时相应。我们辨证开方为的什么？不就是为了使疾病“欲解”吗？所以，与欲解相应就是一个根本的问题。数的问题我们必须把它归到象上来讨论，象虽然有实义，毋庸置疑，可总还嫌它虚无飘渺。因此，我们还是要讨论一些实实在在的东西，也就是物这个层面上的东西。我们研究现代科学与传统中医，如果将两者放在象、数、物这三个层面来界定，那么，中医与现代科学都在研究物的这个层面，这是共同的。在这个层面上，我们应该肯定，现代科学要比中医走得远，走得好。她对物的认识更为微细，更为具体，手段更多。但是，现代科学的研究有没有伸展到象的层面、数的层面？或者说现代科学所采用的唯物的研究手段，是否扩展到了唯象和唯数的层面呢？从传统的象数涵义来说，她好像还没有。而在这两个层面，也就是在用唯象和唯数的手段认识世界的方面，传统中医已经走得很深、很远了。这样一界定，我们就可以看出，现代科学与传统中医是各有千秋，各有长短。在象数的方面是我们的长处，可是在物的方面我们要差一点。为什么呢？那个时候的“物”的确太贫乏。大家想一想，两千多年前我们有多少物呀？而物这个东西，你要打开它，认识它，那还必须靠物，这叫做以物识物。大家看现代科学的研究过程就非常清楚。你要认识这个物质，你要找到物质的基本结构，你需要什么呢？你首先需要精密的仪器，需要高速度、大能量的粒子碰撞机。没有这些东西，微细的粒子就没办法打开，你也就没办法看到物质结构的真面目。所以，以物识物的格局一旦形成，它就仿佛进入到一个怪圈，进入到一个拧不断的循环。你越想认识物，你就越要依赖物，认识的程度越高，这个依赖也就越大。随着这样一个循环的不断深入，心的作用就自然被淡化了。现代人以物知物，而古人是以心知物。以心知物，所以要“格物”而致知；所以要“知止而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得”。得到最后，便成“心物一元”了。这些就是传统和现代在认识方法和认识手段上的差别。我们研究现代科学和传统中医，如果把她们放在文化的高度，思想的高度，那就必须认识到这些差别。传统在“物”这个层次上所做的工作是比较薄弱的，这一方面我们可以吸收现代的东西，其实这也是中医现代化的主体工程。大家可以思考这个道理，传统的东西，中医的东西有什么值得现代呢？那只有“物”这个层面的东西值得现代，或者说只有“物”这个层面的东西可以考虑现代。除此以外，“数”这个层次，“象”这个层次，怎么现代呢？这些方面刚好反过来，是要现代来老老实实地做学生，是现代来传统化。不光是现代来化传统，传统也可以化现代！我们做这样一种思考和联系有什么好处呢？或许有助于现代科学突破一些固有的模式和僵化的思想。现代科学在某些领域已经步入了怪圈，比如基本粒子这个领域，现在已经搞到夸克。夸克意味着什么呢？再往下去不容易了。夸克的平方已然这样艰难，那么，夸克的平方再往下走呢？所以，在物质这个层面，在“有”这个层面，在一定的阶段里，你可以细分，微分，毫微分。可是分到一定的时候，你分不下去了。再分，“有”就会骤然变成“无”。这个时候如果再想往下走，那就必须思想领域的根本变革，我想这个时候就非常需要传统了。也只有到这个时候，传统在象数这个领域、在形而上这个领域、在“无”这个领域的东西才会得到真正的认可。我经常在想，搞中医的人应该炼点内功，应该耐着性子，不要看到这个世界什么都现代化了，我也非现代化不可。你甭急！中医不在于现代了没有，而在于你学好了没有。学好了，你不但可以走四方，还可以做现代的导师。孔子在“里仁”这一篇里说：“不患无位，患所以立。”孔子的这句话我们学中医的值得很好地参照。“不患无位”，你不用担心将来中医有没有位置，有没有地位。用现代的话来说，你不用担心中医的市场份额，不用担心搞中医能不能捞上饭吃。这些问题你不要去操心，你不用去“患”它。而真正应该操心的是什么呢？“患所以立”也。中医靠什么来立？传统靠什么来立？显然不是靠现代来立。因此，只要你真正学好了中医，真正搞清了传统，那你就不患无位。对象数这个层面的认识和把握相对要困难一些，我们可以先来看“物”的这个层面。从物这个层次讲，小柴胡汤的君药是柴胡。柴胡气味苦平，它的主治功效《神农本草经》中讲得很清楚。另外，就是清代名医周岩写的一本书叫《本草思辨录》，这本书把柴胡的性用讲得很地道、很形象。他说柴胡的作用就是“从阴出阳”。从阴出阳怎么理解呢？大家看一看寅卯辰就知道了。阴阳我们可以从南北来分，从冬夏来分，从水火来分。冬为阴，夏为阳，而位于冬夏之间的这个“寅卯辰”，不就正好是从阴出阳吗？所以，柴胡这个“从阴出阳”的性用正好是与寅卯辰相应的。与寅卯辰相应，当然就与少阳相应，当然就与少阳病的欲解时相应，当然就与少阳的治方大义相应。所以，周岩讲柴胡的这个功用讲得很地道。接下来是黄芩，黄芩起什么作用呢？作用很清楚，就是清热去火。为什么要清热，为什么要去火呢？我们刚刚讲过的少阳病的要义大家应该没有忘记，这就是郁结。郁结了最容易产生什么？当过农民的应该最清楚。过去我当农民的时候，还是人民公社集体制，那个时候种田很少用化肥。肥料一方面靠城里人的大小便，另一方面就是每家所养的猪牛粪。所以，每到一定的时候，或者是一月、两月，你家牛栏的猪牛粪满了，村里就要组织社员到你家“出牛粪”。出出来的牛粪挑到村头的一块空地上堆集起来。开春以后，需要施肥的时候，再把这些堆积的牛粪挑到田里。每当扒开这些堆积的牛粪时，你都会看到热气腾腾的，只有在远处用长把的梳耙把牛粪勾到粪框里。手脚是不敢伸进去的，去了必烫伤无疑。这个温度足以煮熟鸡蛋，你说火不火，你说热不热。而这个火热不是你去用柴点燃的一个火热，这个火热怎么来呢？这就是郁结生热。所以，郁结了，就很容易生火热。这个时候，你一方面要升达，疏解这个郁结，这就要靠柴胡；另一方面，因郁结而产生的这个火热也要清除掉，这就需要黄芩。再下来就是人参，人参的作用可以濡养五藏，补益气阴。所以，吃人参以后，从远的功效讲，它可以益寿延年而从近的功效讲，它可以使人保持旺盛的精力。柴胡性具升达、疏解，从阴出阳。所以，用柴胡能够有效地恢复少阳的功用。但是，柴胡在升达，在从阴出阳，在转动枢机的这个过程中，需不需要加油，需不需要帮助呢？需要加油，需要帮助，而人参就充当加油和帮助的作用。小柴胡汤的其余四味药，即半夏、炙甘草、生姜、大枣的功用，大家可以自己去思考。（3）选择服药的时间在讲太阳和阳明欲解时的时候，我们没有强调服药的时间，其实这个问题也应该引起高度重视。一个疾病你诊断出来了，而且开了相应的药方，比如你开了小柴胡汤。方子开出后，写上水煎服，日三次。这样当然也可以。但是对于少阳病而言，乃至推及到其他的六经病，有没有一个最佳的服药时间？而在这个最佳的服药时间服药，往往能够收到事半功倍的疗效。现代医学在这方面已经有所关注比如洋地黄类强心药，服用的时间不同，药效截然不同。在凌晨 4时左右服用，其效价要远远高于其他时间服用。而降糖类药物也有类似的特点。同样一个药物，只因在不同的时间服用，就会带来如此大的效价差异。可见研究服药的时间，确实是一件投入小而获益大的事情。而中医在这些方面应该大有文章可做。一个是传统的文章，即挖掘经典在这方面的内涵；一个是现代的文章，这就要寻找与现代的契合点。传统方面，《素问·四气调神大论》的“所以圣人春夏养阳，秋冬养阴，以从其根”，已然从阴阳这个根上将它包揽了。你从这里一口咬定，一门深入下去，必能打成一片。浅近一些讲，养阳的药该什么时候服用？养阴的药该什么时候服用？这已经很清楚了。在这样一个时候服用，就好比我们给植物浇水，一下就浇到了根子上，那当然就事半功倍啦。但是，也要提醒大家，中医的问题死板不得。如果养阳的药一定等到春夏才服，养阴的药一定等到秋冬才服，那岂不惨了。一日之中又何尝没有四时呢？养阳的药开出来不必等到春夏，一日之中的寅卯辰可服，巳午未也可服；养阴的药开出来，也不必等到秋冬，申酉戌不就是秋？亥子丑不就是冬吗？上述的问题稍作延伸，就又回到了欲解时上来。少阳为什么欲解于寅卯辰？太阳为什么欲解于巳午未？阳明为什么欲解于申酉戌？一样的是“春夏养阳，秋冬养阴”，只不过这个“养阳”和“养阴”是老天帮你完成的。这样一联系，你就知道，六经的欲解时，其实也就是六经病服药的正时。比如太阳的麻黄汤、桂枝汤就应该在巳午未服用，这个时候服用是应时的服用，是“以从其根”的服用，自然也是事半功倍的服用。而其余时间则视方便而定。现代方面，我们可以根据现代研究的一些苗头，与传统进行有效地链接，以便互相启迪，共同提高。比如我们前面提到过的强心药和降糖药，如果经过更进一步的研究确证了这两类药的最佳服用时间就在凌晨 4 时左右（寅时），那么，糖尿病、心脏病也就很自然地与厥阴病、少阴病、少阳病建立了一种内在联系。因为寅时是上述三病共有的欲解时。寅时不仅三病共有，而且占两阴一阳，这在六经时相中是绝无仅有的。因此，寅这个特殊的时相，不但值得我们从传统的角度去挖掘研究，也很值得我们从现代的角度去发现，去思考。比如糖尿病与厥阴病的内在联系你思考清楚了，那我包管你在治疗上会有新的思路、新的突破。中西医为什么不能结合呢？当然能结合！但要看你如何结合。工作到家了，敌都可以化而为友，更何况是中医西医。5.《本经》中两味特殊的药谈少阳的治方，我们还想引申一个问题。这个问题与《本经》两味特殊的药相关，一味就是小柴胡汤的君药柴胡，另一味是大黄，这味药在大柴胡汤中用到。柴胡为《本经》上品，大黄为《本经》下品。
Next, let us examine the second factor that induces a qualitative change, namely, the transformation from quantitative variation to qualitative change. The manifestation of qualitative change resulting from quantitative variation is particularly evident in the two formulas mentioned above. Consider *Zhigancao Tang* (Rehmannia Decoction with Prepared Licorice), which has been established as a formula for nourishing Yin. In this formula, the dosage of Jujube (*Ziziphi Spinosae Fructus*) is thirty pieces. What kind of number is thirty? Thirty is referred to as the "Gathering of Yin" (Qun Yin Hui). If we sum the even numbers—two, four, six, eight, and ten—which are the Yin numbers among the ten base numbers, what do we get? We obtain exactly thirty. The total sum of the Yin numbers within the ten base numbers is thirty; hence, we call it the "Gathering of Yin." Since it is such a number, it naturally possesses the function of nourishing Yin. Applying this number to *Zhigancao Tang* aligns perfectly with its therapeutic indications. Another formula is *Danggui Sini Tang* (Angelica Sinensis Decoction for Reversing Cold). This formula appears in the Jueyin chapter and is used to treat conditions characterized by "cold extremities and a fine pulse nearly imperceptible" (Shou Zu Jue Han, Mai Xi Yu Jue). Based on both the composition of *Danggui Sini Tang* and its clinical indications, it can be affirmed as a formula that warms and nourishes Yang Qi. In this formula, twenty-five pieces of Jujube (*Ziziphi Spinosae Fructus*) are used. What kind of number is twenty-five? It is a "Gathering of Yang" (Qun Yang Hui). If we sum the odd numbers—one, three, five, seven, and nine—which are the Yang numbers among the ten base numbers, we arrive at exactly this number. This corresponds to the therapeutic functions of *Danggui Sini Tang*. One represents the "Gathering of Yin," and the other the "Gathering of Yang." Why did Zhang Zhongjing not reverse them, using twenty-five pieces for *Zhigancao Tang* and thirty for *Danggui Sini Tang*? This demonstrates that numerical values cannot be treated casually. When the number changes, the Xiang (image/form) also changes. When the Xiang changes, does Yin and Yang change? Of course they do! Once Yin and Yang change, the entire situation transforms. Therefore, the issue of numbers is not trivial; it is equally important as the issue of weight discussed earlier.
In traditional Chinese medicine, numbers are not purely abstract entities; rather, they embody Xiang within numbers, and numbers within Xiang, achieving a unity of Xiang and Shu (number). Quantitative variation leads to changes in Xiang, and changes in Xiang lead to shifts in Yin and Yang. Why is this so? Because Yin and Yang operate through Xiang. Consequently, the *Suwen* (Basic Questions) dedicates a specific chapter titled "Yin Yang Ying Xiang Da Lun" (Great Treatise on Yin-Yang Corresponding to Images). Named "Corresponding to Images," this treatise aims to elucidate the principles of Yin and Yang through Xiang and reveal their applications via Xiang. Admittedly, the concepts of Xiang and Shu are difficult for people to accept readily. We often wonder what difference there could possibly be between thirty dates and twenty-five dates, harboring doubts. However, since doubts exist, why not test them? Practice is the sole criterion for testing truth; thus, let us use practice to verify this. One may select appropriate cases, preferably mild ones, such as heart disease in the convalescent stage. If sufficient cases are available, they can be divided into two groups: one with Heart Yang Deficiency and the other with Heart Yin Deficiency. For the Heart Yang Deficiency group, administer decoctions made from twenty-five Jujubes daily; for the Heart Yin Deficiency group, use thirty Jujubes. Observe whether there is any effect. Once an effect is observed and stabilizes, reverse the dosages: switch the Yang deficiency group to thirty pieces and the Yin deficiency group to twenty-five pieces, and observe if any changes occur. If changes occur, you will realize that the study of Xiang and Shu is not unfounded and that numbers indeed contain significant elements. What is this "element" contained within numbers? Is it information or light/color? These are subjects for research. First, affirm their existence, then conduct research calmly. If one flatly denies them, there is no hope for progress. This discussion stems from our analysis of Shaoyang treatment protocols, specifically the numerical significance of three and eight in *Xiaochaihu Tang* (Minor Bupleurum Decoction).
(2) The Level of "Wu" (Matter/Substance)
From the dosage in *Xiaochaihu Tang*, we discern certain insights into Traditional Chinese Medicine (TCM). Its adoption of the numbers three and eight corresponds to the Earthly Branches Yin, Mao, and Chen, and aligns with the time when Shaoyang diseases tend to resolve. What is the purpose of syndrome differentiation and prescription formulation? Is it not to facilitate the resolution of disease? Therefore, correspondence with the time of resolution is a fundamental issue. The problem of numbers must be discussed in terms of Xiang. Although Xiang has substantial meaning, beyond doubt, it still feels somewhat ethereal. Thus, we must discuss tangible realities, i.e., matters at the level of "Wu" (matter/substance). When comparing modern science and traditional TCM, if defined across the three levels of Xiang, Shu, and Wu, both disciplines focus on the level of Wu, which is common ground. At this level, we must acknowledge that modern science has progressed further and better than TCM. Its understanding of matter is more subtle, concrete, and employs more diverse methods. However, has modern scientific research extended to the levels of Xiang and Shu? Or have its materialist research methods expanded to include phenomenological (Wei Xiang) and numerical (Wei Shu) approaches? From the perspective of traditional meanings of Xiang and Shu, it seems not yet. Yet, in these two levels—recognizing the world through phenomenological and numerical means—traditional TCM has delved deeply and far. With this definition, we see that modern science and traditional TCM each have their strengths and weaknesses. Our strength lies in Xiang and Shu, whereas we lag behind in the realm of Wu. Why? Because the "Wu" of that era was indeed scarce. Consider how much "Wu" existed over two thousand years ago. To open up and understand "Wu," one must rely on "Wu," a method termed "understanding matter through matter." Modern scientific research processes illustrate this clearly. To understand a substance and find its basic structure, what is needed? Primarily, precise instruments and high-speed, high-energy particle colliders. Without these, subatomic particles cannot be opened up, and the true nature of material structure remains unseen. Thus, once the paradigm of "understanding matter through matter" is established, it enters a vicious cycle, an unbreakable loop. The more one strives to understand matter, the more dependent one becomes on matter; the higher the degree of understanding, the greater the dependency. As this cycle deepens, the role of the mind naturally diminishes. Modern humans know matter through matter, while ancients knew matter through the mind. Knowing through the mind necessitates "investigating things" (Ge Wu) to attain knowledge; it requires "knowing where to rest leads to stability, stability leads to tranquility, tranquility leads to peace, peace leads to deliberation, deliberation leads to attainment." Ultimately, this results in the "unity of mind and matter." These are the differences in cognitive methods and tools between tradition and modernity. Studying modern science and traditional TCM from cultural and ideological heights requires recognizing these differences. Traditional work at the level of "Wu" is relatively weak; here, we can absorb modern elements, which constitutes the main project of TCM modernization. Reflect on this: what aspects of traditional or TCM knowledge warrant modernization? Only the level of "Wu" is suitable for modernization, or perhaps only this level should be considered for modernization. Regarding the levels of "Shu" and "Xiang," how can they be modernized? Conversely, modern science should humbly learn from tradition, undergoing a process of traditionalization. Not only does modern science transform tradition, but tradition can also transform modern science! What benefit arises from such thinking and connection? It may help modern science break through inherent models and rigid ideologies. Modern science has entered a bottleneck in certain fields, such as elementary particles, reaching quarks. What does this imply? Further progression is difficult. If squaring quarks is already arduous, what about going deeper? Thus, at the material level, the level of "You" (Being/Existence), within certain stages, one can subdivide, differentiate, and infinitely micro-differentiate. However, upon reaching a certain point, division ceases. Further division causes "You" to abruptly become "Wu" (Non-being/Nothingness). At this juncture, continuing forward requires a fundamental revolution in thought, indicating a strong need for tradition. Only then will traditional wisdom in the realms of Xiang and Shu, metaphysics, and "Wu" receive genuine recognition. I often think that practitioners of TCM should cultivate internal skills and exercise patience. Do not feel compelled to modernize everything just because the world is modernizing. Do not rush! TCM’s value does not lie in whether it is modern, but in whether you have mastered it well. If mastered, you can travel widely and serve as mentors to the modern world. Confucius stated in the "Li Ren" chapter: "Do not worry about having no position; worry about what qualifies you to hold it." This advice is worth serious consideration for TCM students. "Do not worry about having no position" means you need not fear whether TCM will have a place or status in the future. In modern terms, do not worry about market share or livelihood. Do not burden yourself with these concerns. What truly warrants concern is "worrying about what qualifies you to stand." How does TCM establish itself? How does tradition stand? Clearly, not by relying on modernity. Therefore, if you truly master TCM and clarify tradition, you need not worry about lacking a position. Since grasping the level of Xiang and Shu is relatively difficult, let us first examine the level of "Wu." Speaking from the level of Wu, the sovereign herb in *Xiaochaihu Tang* is Chai Hu (Bupleuri Radix). Chai Hu has a bitter and neutral flavor, and its therapeutic effects are clearly described in the *Shennong Ben Cao Jing* (Divine Farmer's Materia Medica). Additionally, Zhou Yan, a renowned physician of the Qing Dynasty, wrote *Bencao Sibian Lu* (Record of Materia Medica Speculation), which vividly describes the properties and uses of Chai Hu. He stated that Chai Hu’s function is "emerging from Yin into Yang." How to understand "emerging from Yin into Yang"? Observe Yin, Mao, and Chen. Yin and Yang can be distinguished by North/South, Winter/Summer, or Water/Fire. Winter is Yin, Summer is Yang, and the period of "Yin, Mao, Chen" situated between Winter and Summer precisely represents emerging from Yin into Yang. Thus, Chai Hu’s property of "emerging from Yin into Yang" corresponds to Yin, Mao, and Chen. Corresponding to Yin, Mao, and Chen naturally aligns with Shaoyang, the resolution time of Shaoyang diseases, and the general principles of Shaoyang treatment. Hence, Zhou Yan’s description of Chai Hu’s function is apt. Next is Huang Qin (Scutellariae Radix). What is its role? Its function is clear: clearing heat and purging fire. Why clear heat and purge fire? You should recall the essence of Shaoyang disease discussed earlier: stagnation (Yu Jie). What does stagnation easily produce? Farmers would know best. In the past, during the collective farming era, chemical fertilizers were rarely used. Fertilizer relied on human waste from cities and manure from pigs and cattle raised by households. Periodically, when manure accumulated, villagers would organize laborers to transport it to empty plots. In spring, this piled manure was spread on fields. When opening the piles, steam rose visibly; long-handled rakes were used to move it, as hands would surely burn. The temperature was sufficient to cook eggs. Is it hot? Yes. This heat is not ignited by wood but arises from stagnation. Thus, stagnation easily generates heat and fire. At this point, one must ascend and resolve the stagnation, relying on Chai Hu; simultaneously, the heat generated by stagnation must be cleared, requiring Huang Qin. Next is Ren Shen (Ginseng Radix et Rhizoma). Ren Shen nourishes the Five Zang organs and tonifies Qi and Yin. Distantly, it promotes longevity; proximally, it maintains vigorous energy. Chai Hu possesses ascending and resolving properties, moving from Yin to Yang. Thus, Chai Hu effectively restores Shaoyang function. However, during Chai Hu’s ascent, transition from Yin to Yang, and rotation of the pivot, does it require assistance? Yes, it needs support, and Ren Shen provides this fuel and aid. The remaining four herbs in *Xiaochaihu Tang*—Ban Xia (Pinelliae Rhizoma), Zhi Gan Cao (Prepared Glycyrrhizae Radix et Rhizoma), Sheng Jiang (Zingiberis Rhizoma Recens), and Da Zao (Jujubae Fructus)—have functions that readers may explore independently.
(3) Selection of Medication Timing
When discussing the resolution times of Taiyang and Yangming, we did not emphasize medication timing, yet this issue deserves high attention. Once a disease is diagnosed and a corresponding prescription, such as *Xiaochaihu Tang*, is prescribed, instructions like "decoct in water, take three times daily" are standard. This is acceptable. However, for Shaoyang diseases, and by extension other Six Meridian diseases, is there an optimal administration time? Administering medication at this optimal time often yields doubled results with half the effort. Modern medicine has paid attention to this; for instance, digoxin-class cardiac glycosides exhibit distinct efficacy based on timing. Administration around 4 AM yields significantly higher potency than at other times. Hypoglycemic agents show similar characteristics. The same drug produces vastly different effects depending on administration time. Thus, researching medication timing is a low-investment, high-return endeavor. TCM has much to contribute here. One aspect involves traditional scholarship, excavating classical connotations; the other involves modern integration, finding契合 points with contemporary science. Traditionally, the *Suwen* chapter "Si Qi Tiao Shen Da Lun" states, "Therefore, sages nourish Yang in Spring and Summer, and Yin in Autumn and Winter, following their roots." This encompasses the issue from the root of Yin and Yang. Delving deeply into this principle ensures comprehensive understanding. Simply put, when should Yang-nourishing drugs be taken? When should Yin-nourishing drugs be taken? The answer is clear. Taking them at such times is like watering a plant directly at the roots, ensuring efficiency. However, TCM issues must not be rigid. If Yang-nourishing drugs are strictly limited to Spring/Summer and Yin-nourishing drugs to Autumn/Winter, it would be disastrous. Does a day not contain four seasons? Yang-nourishing drugs can be taken during Yin, Mao, Chen (morning) or Si, Wu, Wei (noon); Yin-nourishing drugs can be taken during Shen, You, Xu (afternoon/evening) or Hai, Zi, Chou (night). Extending this logic returns us to the resolution times. Why does Shaoyang resolve during Yin, Mao, Chen? Why Taiyang during Si, Wu, Wei? Why Yangming during Shen, You, Xu? The principle remains "nourishing Yang in Spring/Summer, Yin in Autumn/Winter," but here, Heaven assists in this nourishment. Connecting these dots reveals that the resolution times of the Six Meridians are essentially the correct times for administering medication for Six Meridian diseases. For example, Mahuang Tang (Ephedra Decoction) and Guizhi Tang (Cinnamon Twig Decoction) for Taiyang should be taken during Si, Wu, Wei. This is timely administration, "following the roots," naturally efficient. Other times depend on convenience. Modernly, we can link emerging research findings with tradition for mutual inspiration and improvement. For instance, if further research confirms that the optimal time for cardiac glycosides and hypoglycemics is around 4 AM (Yin hour), diabetes and heart disease can naturally be linked internally to Jueyin, Shaoyin, and Shaoyang diseases, as Yin is the shared resolution time for these three. Yin is unique in containing two Yin and one Yang phases among the Six Meridian timeframes. Therefore, this special temporal phase merits excavation from a traditional perspective and discovery from a modern one. Clarifying the internal link between diabetes and Jueyin disease promises new therapeutic strategies and breakthroughs. Why can’t Chinese and Western medicine combine? They certainly can, depending on how. With thorough understanding, enemies can become friends, let alone TCM and Western medicine.
5. Two Special Herbs in the *Ben Jing*
Discussing Shaoyang treatment protocols, we wish to extend a related issue concerning two special herbs in the *Ben Jing*: Chai Hu, the sovereign herb of *Xiaochaihu Tang*, and Da Huang (Rhei Radix et Rhizoma), used in *Da Chaihu Tang*. Chai Hu is classified as a Superior grade herb in the *Ben Jing*, while Da Huang is classified as an Inferior grade herb.