现在一场雨稍微大一些，稍微长一些，就水漫街头了。为什么呢？过去土的功能比较好，它能够藏水。不管你下多少个毫米的雨，这个土都能把你消化掉、吸收掉。当然太大的雨也不行，这个功能还是有限度。但，起码比现在的好。现在的土不行了，雨下下来，它不能吸收，不能消化，那当然就汇集成流，到街头去了，到江河去了。所以，现在一个很严重的问题就是土的功能问题。土的功能没办法保证，这就形成了一系列的恶性循环。土的质量下降，土的功能没法保证，与植被有很大的关系，这是很根本的一个问题。而植物也就是木的因素为什么对土的功能会有如此大的作用呢？我们来看土的一个很重要的特性。这个特性可以很容易地从坤卦中反映出来。《三字经》中有一个卦爻歌，叫做：乾三连，坤六断，震仰盂，艮覆碗，离中虚，坎中满，兑上缺，巽下断。乾三连，乾卦的三爻都是一气连接，没有中断。而坤卦呢？它是六断，每一爻中间都断裂，所以，看起来是虚的，通透性很好。就因为“坤六断”所造成的这个虚性和通透性，成为土的一个非常重要的特性。土不通透，土不虚松，这个土是什么土？这是死土，死土当然没法发挥它正常的功用。农村来的，或者看过农民种地的，对这个都应该很清楚。农民种地播种前，都要先松土，为什么要松土呢？就是为了保证坤地的这个本性。它要松，它不能紧。所以植物好的那个地方的土壤，你看它怎么样呢？它都很松活。而不毛之地的那个土呢？它不疏松，它像石头一样，这就失却土性了。失却土性，它首先就不能收藏，不能收藏，又何以生长呢？所以，土的这样一个疏松态是非常重要的，疏松了它才能藏。大家没有当过农民，可能也种养过几盆花草。花盆的土要是久不翻动，板结了，这时尽管土很干燥，可是淋下的水，都往旁边走，不往根上去。要是农民他就会说，这是土不“吃”水了。为什么呢？土板实了，不通透，不松活，它怎么“吃”水。所以，久旱以后，浇水之前，农民都会先松土。为的就是要让土能吃水，土能藏水。清华有两句很著名的校训，一句是：自强不息；一句是：厚德载物。前一句从乾卦中出，后一句从坤卦中出。一句校训已然包涵天地，这注定了清华要成为一流的学府。对于坤卦的“厚德载物”，我们要从两方面来理解，一个就是“至哉坤元，万物资生”，坤元是不是“万物资生”？确实是万物资生。我们吃的，我们用的，还没有一样不是来自坤元。这是坤元资生长养万物的一面。但是坤元的“万物资生”也不是白给，这就有另一面“坤厚载物”。这一面也就是我们前面讲的藏纳之性。藏纳是入，资生是出。可是这个入出很不一样。现在大家不要的东西都往地里面扔，大便小便这些污秽的东西往地里面倒，它也不厌弃你，它都会默默地承载这些废物，藏纳这些废物。而经过这个承载藏纳之后，它给出我们的，却是我们生命的所需。坤就是这样一个“以德报怨”的东西。所以，孔子要称赞坤为“德合无疆”。坤的厚德载物，它有一个前提，就是坤的阴柔、疏缓、松活之性。而现在的问题，除了这个植被以外，城市建设，交通建设以及其他配套建设的规模越来越大。这一建设，大片大片的土地还有坤性吗？水泥钢筋一铸造，一粉刷，土地就像铜墙铁壁似的，哪还有半点坤性。没有了上述的这个坤性，它怎么藏纳？怎么克水？所以，雨水一下到地面，它就流掉了。这个就是水的流失。雨水下下来，藏纳在土里，这个有大用场。木靠什么生养？植物靠什么生养？就要靠这个水来生养。另外一方面，现在种地使用的肥料大都是化肥。使用化肥的结果会怎么样？这几年，这几十年是可以的，庄稼也可以长得很好，而且比用农家肥的产量还高。可是过几十年会怎么样呢？土地板结了。土的性用大大地改变了。土是有机的呀，你长期使用无机的东西，那有机的肯定就慢慢地转为无机。坤土的性用是有机的，你现在把它无机化了，坤土的性用就慢慢地丧失了。坤土就没办法下载，没办法收藏。以前一场雨下来，土都把水吸收掉了，可现在土的吸水功能要差得多。水吸收到土里，这个太重要了，这比流到河里面的意义大得多。大家还记得我们前面提到过的龙脉吗？龙脉与生态的关系太重大了。而土所吸收的雨水，很重要的一个方面就是用以涵养这个龙脉。龙脉涵养起来，生气自然就旺盛，就自然会有这一片片青山绿树的大好山河。现在有种种因素影响坤土的柔和之性，而这个柔和之性受到影响之后，又会环环相因地影响水、影响木，形成一个恶性的循环。上述这些影响是从自然方面讲，而人天相应，人天相感。这样一个自然方面的作用也会影响到人。坤土受到影响后，与它对应的人类是什么呢？乾男、坤女，就是女性这一族。大家看到女性现在的许多变化，就与这个相关。坤性含藏，你看过去女性的衣着，就知道何谓含藏。长衣要拖地，三寸金莲是不让你瞧见的。就是笑都不要露齿，笑也要守住这个含藏之性。更甭论其他了。可现在的女性呢？大家可以作个调查，这个调查不用花钱，出门往马路边一站就行了。你看看路过你眼前的男女，分别计算一下各自暴露在衣着以外的表面积。这一计算你就清楚了。女性还含藏吗？不含藏了。男的反而长袖长裤，女的反而短袖短裙，甚至还穿背心，反正能露的都要露出来，不能露的，也要让你依稀可见。虽然这与时代相关，与潮流相关，但是，人与自然息息相通，坤土之性的改变，植被的改变，未必不是一个大的因素。在比较远古的时候，我们的先民是分部落居住。部落在某一地方居住到一定的时候，她要迁徙。她不是永远地在这个地方住下去。为什么呢？可持续发展啊！一个土地耕种使用到一定的时候，坤柔之性就慢慢地失去，你要让它休息，让它恢复，所以，就要迁徙。可现在呢？没有这一条了。因此，人类稍不注意，就会造成影响自然的诸多因素，而自然又会最终回报给人类。前面我们谈到人的衣着与性情也要受自然的潜移默化，那么，生理方面呢？就更不用说了。举一个简单的例子，现在的萎缩性胃炎越来越多，这样一个常见疾病的发生，与上述的环境改变有没有关系呢？当然会有关系。胃在五行属土，而且是阳土。也就是比较表层一些的土。前面我们提到表层土的疏松、柔和之性对于土的功能至关重要。既然胃为阳土，那么，胃体表面的黏膜、腺体也应该具有这样一个坤柔之性。可现在有太多的因素影响这个坤柔，而且基本建设的不断扩大，又使坤土的有效面积不断“萎缩”。人禀天地之气生，四时之法成，这样一些自然的变化影响到人体，怎么不会得萎缩性胃炎呢？人与自然同气相连，城门失火，怎的不会殃及池鱼。作为一个中医，特别是 21 世纪的中医，我想这个作用不应该仅仅局限在看人的生理疾病方面。我们的眼界完全可以放宽一些，你有这样一套理论，你用它来看这个地球，看这个宇宙，很多问题是非常清楚的。你用这样的理念来认识环境，治理环境，这个是治本。现在也提倡治理环境，列出了许许多多的措施。可这些都是治标，治皮毛，不是根本的方法。一个美国，你连温室气体的排放量都不肯削减下来，你谈什么保护环境呢？现在提倡可持续发展战略，如果这样一个战略的实施，不反过来请教传统，不用传统的理念来监督，我想这个措施不过提提而已，最终落不到实处。所以，作为中医，你的手完全可以伸长一些，你凭什么不可以对现代指指点点呢？这是我们从水土合德联想到水土流失所作的一点发挥。2.太阴经义太阴的经义比较容易解决。太阴有足太阴与手太阴，可是太阴篇很明确地是谈足太阴，而手太阴的问题则主要包涵在前面的太阳和阳明篇里。足太阴起于足大趾末端的隐白穴，然后由足腿的内侧上行入腹，属脾络胃，经横膈上行，连系舌根，散于舌下。脾为什么开窍于口呢？看来与经络的联系不无关联。这是足太阴脾经的空间分布。在时间上，足太阴于巳初起行于隐白、巳末止于腋下大包。并于大包交接手少阴心，于午初起腋下手少阴极泉穴。巳时之前为辰时，辰时系足阳明胃经流注，言太阴当不忘阳明，以二者为表里也。阳明于辰初起目下承泣穴，至辰末止足次趾厉兑穴，厉兑与隐白相近，遂于此处例行交接。足阳明起于承泣后，它往下走，止于厉兑。足太阴起于隐白后，它往上走，止于大包（分支上止舌本）。阳经往下走，阴经朝上走，阳下阴上，这便交通了。这是什么格局呢？显然这又是一个泰的格局。从经络的走向，从经络的布局、从经络的交接，我们感到有太多有意思而且非常值得探讨的问题，从这里一门深入，又是一个宏大的法门。这里不能一一展开阐述，只好忍痛打住。3.太阴藏义前面我们讨论三阳，都讲什么？都讲府义。现在讨论三阴，就转到藏义了。这是一个区别，大家应该注意到这个区别。讲太阴的时候，我们作了比较广泛的联系。但，在讲藏义的时候，我们还是主要来谈脾。（1）脾之造字要研究脾中的道道，不妨还是先从文字起，看这个脾的造字。五藏的造字我们前面已经部分的讨论过，这是很有意思的。像肝的造字，肺的造字，肾的造字。你认真琢磨进去了，就能够感受到它理趣无穷。以脾的造字而言，左边的这部分与其他各藏（除心以外）都是共同的，都用月。讲月我们应该想到四六同居，月肉同旁。前面跟大家谈脉的时候，曾经指出《康熙字典》的一个错误，这个说法看来不完全，应该检讨。讨论“月”大家始终应该记住它的两重性。讲肉不全，讲月也不全，月肉相合方全。这才叫天人合一。月是讲天，肉是讲人。善言天者，必应于人。讲天而不应人，月肉分离了，这个怎么叫“天人合一”。五藏除心以外，左边的部首相同，这说明四藏有一个月肉的共同基础。而它们的区别，就要看右边的这部分。脾的右边为“卑”，卑是什么呢？学过一些《易》的人可能会知道，《易·系辞》开首的一段话是什么？就是：“天尊地卑，乾坤定矣。卑高以陈，贵贱位矣。动静有常，刚柔断矣。”卑是什么？卑是坤，卑是地，卑是土。所以，脾的这样一个造字，便将它的属性，它的定位，很明确地表达出来。脾的定位在土，脾的性用在土。我们考查脾的整个功能，其实都可以落实在这个土上。我们说脾主生化，为后天之本。大家看一看，土是不是主生化的呀？坤卦讲“万物资生”，你看苹果是土中长出的，龙眼、荔枝也是从土中长出的，小麦、水稻还是从土中长出的。你不是神仙，你还要食人间烟火，那就离不开这个土。所以，土为什么不主生化，为什么不是后天之本呢？另一方面，脾主统血，脾主运化水湿。血者水也，我们刚刚用大量的篇幅所讨论的水土关系，水土合德，不就正好揭示了脾土在这方面的功能吗？所以，一个造字已然将脾的定位和功能和盘托出。文以载道，良非虚语也。
Now, if the rain is slightly heavier or lasts a bit longer, the streets will be flooded. Why? In the past, the function of Earth (Tu) was good; it could store water. No matter how many millimeters of rain fell, the soil could digest and absorb it. Of course, if the rain is too heavy, this function has its limits. But at least it was better than now. Today, the soil is no longer capable; when rain falls, it cannot be absorbed or digested, so naturally it gathers into streams, flowing to the streets and rivers. Therefore, a serious problem today is the decline in soil function. The inability to guarantee soil function has formed a series of vicious cycles. The decline in soil quality and function is closely related to vegetation; this is a fundamental issue. So, why do plants, which belong to the Wood (Mu) factor, have such a significant impact on soil function? Let us examine an important characteristic of soil. This characteristic can be easily reflected from the Kun Hexagram (Earth) in the I Ching. There is a hexagram rhyme in the *Three Character Classic*: "Qian is three solid lines, Kun is six broken lines, Zhen looks like an inverted bowl, Gen looks like an overturned bowl, Li is hollow in the middle, Kan is full in the middle, Dui is missing at the top, Xun is broken at the bottom." "Qian San Lian" means the three lines of the Qian Hexagram (Heaven) are connected continuously without interruption. What about the Kun Hexagram? It is "six broken," meaning each line is broken in the middle, appearing void and having high permeability. Precisely because of the voidness and permeability caused by "Kun Liu Duan," this becomes a very important characteristic of soil. If soil is not permeable and not loose, what kind of soil is it? It is dead soil, and dead soil cannot perform its normal functions. Those from rural areas or who have watched farmers work would know this well. Before sowing seeds, farmers always loosen the soil first. Why? To maintain the nature of Kun Earth. It must be loose, not compact. Therefore, the soil where plants grow well is loose and active. In contrast, soil in barren lands is not loose but hard like stone, thus losing the nature of Earth. Losing the nature of Earth, it first cannot store (collect) water; if it cannot store water, how can it nourish growth? Thus, the loose state of soil is crucial; only when loose can it store. Even if you haven't been a farmer, you may have raised potted plants. If the soil in a flowerpot is never turned over and becomes compacted, even if the soil is dry, poured water will flow to the sides rather than reaching the roots. A farmer would say the soil is no longer "drinking" water. Why? Because the soil is compacted, impermeable, and not loose, how can it "drink"? Therefore, after a long drought, before watering, farmers loosen the soil first, so that the soil can absorb and store water. Tsinghua University has two famous mottos: "Self-discipline and Social Commitment" (Zi Qiang Bu Xi) and "Great Virtue Carries All Things" (Hou De Zai Wu). The former comes from the Qian Hexagram, and the latter from the Kun Hexagram. One motto already encompasses Heaven and Earth, destined for Tsinghua to become a top-tier institution. Regarding "Great Virtue Carries All Things" from the Kun Hexagram, we must understand it from two aspects. One is "How great is the Origin of Kun! All things depend on it for birth." Does Kun Yuan truly "nourish all things"? Indeed it does. Everything we eat and use comes from Kun Yuan. This is the aspect of Kun Yuan nourishing and growing all things. However, Kun Yuan's "nourishment of all things" is not given freely; there is another aspect: "Kun Hou Zai Wu" (Kun's Great Thickness Carries All Things). This aspect is the storing and containing nature we discussed earlier. Storing is "entering," while nourishing is "exiting." Yet these "entering" and "exiting" are very different. Today, people throw unwanted items into the ground; filth like urine and feces are poured into the earth, yet the earth does not reject them but silently bears and stores these wastes. After this bearing and storing, what it gives us back is what our lives need. Kun Earth is something that "repays injury with virtue." Hence, Confucius praised Kun as "Virtue matching the boundless." Kun's "Great Virtue Carries All Things" has a prerequisite: the Yin-soft, slow, loose, and active nature of Kun. However, the current problem, besides vegetation loss, is that urban construction, transportation construction, and other supporting facilities are expanding in scale. With such construction, do large areas of land still retain Kun nature? Once cast with cement and steel and painted, the land becomes like walls of copper and iron; where is any trace of Kun nature left? Without this Kun nature, how can it store? How can it control (store) water? Thus, when rain falls on the ground, it flows away. This is the loss of water. Rain falling and being stored in the soil has great utility. What do trees rely on for nourishment? Plants rely on what for growth? They rely on this water stored by the soil. On the other hand, most fertilizers used in farming today are chemical fertilizers. What is the result of using chemical fertilizers? For these few years or decades, it works fine; crops grow well, often yielding more than those using farmyard manure. But what will happen in a few decades? The soil will become compacted. The nature and function of the soil will change greatly. Soil is organic; if you use inorganic substances for a long time, the organic matter will slowly turn inorganic. The nature and function of Kun Earth are organic; now that you have inorganicized it, the nature and function of Kun Earth are slowly lost. Kun Earth can no longer bear or store. In the past, after rain, the soil absorbed all the water, but now the soil's water-absorbing function is much poorer. Water absorbed into the soil is extremely important; its significance is far greater than water flowing into rivers. Do you remember the Dragon Veins (Long Mai) we mentioned earlier? The relationship between Dragon Veins and ecology is vital. An important aspect of the rainwater absorbed by the soil is to nourish these Dragon Veins. When Dragon Veins are nourished, Sheng Qi (vital energy) naturally becomes vigorous, naturally resulting in beautiful landscapes of green mountains and trees. Currently, various factors affect the soft nature of Kun Earth. Once this soft nature is affected, it will ring-by-ring influence Water and Wood, forming a vicious cycle. These influences are discussed from a natural perspective. Since Heaven and Man correspond and resonate, such natural effects will also impact humans. After Kun Earth is affected, which human group corresponds to it? It is Qian Men (Yang Men) and Kun Women (Yin Women), i.e., the female gender. Many changes observed in women today are related to this. Kun nature implies containment. Look at women's clothing in the past to understand what containment means. Long dresses dragged on the ground, three-inch golden lotuses were not meant to be seen. Even smiling did not reveal teeth; one had to maintain this nature of containment. Not to mention other behaviors. But what about women today? You can conduct a survey without spending money; just stand by the roadside. Observe the men and women passing by, and calculate the surface area of their bodies exposed beyond their clothing. Once calculated, you will clearly see. Are women still containing themselves? No longer. Men wear long sleeves and trousers, while women wear short sleeves and skirts, even vests; whatever can be exposed is exposed, and what cannot be fully exposed is still vaguely visible. Although this relates to the era and trends, since humans and nature are intimately connected, the change in Kun Earth's nature and vegetation might well be a major factor. In ancient times, our ancestors lived in tribes. When a tribe stayed in one place for a certain period, they would migrate. They did not stay in one place forever. Why? For sustainable development! When land is cultivated and used to a certain extent, the soft nature of Kun slowly disappears; it needs rest and recovery, hence migration. But now, this rule no longer exists. Therefore, humans, if not careful, create many factors affecting nature, and nature ultimately rewards humans back. We previously discussed how human clothing and temperament are subtly influenced by nature; physiological aspects are even more so. Take a simple example: Atrophic Gastritis is becoming increasingly common. Is the occurrence of this common disease related to the environmental changes mentioned above? Certainly. The Stomach belongs to Earth in the Five Elements, specifically Yang Earth, which is relatively superficial soil. We mentioned earlier that the loose and soft nature of superficial soil is crucial for soil function. Since the Stomach is Yang Earth, the mucosa and glands on the surface of the stomach body should also possess this Kun-soft nature. However, too many factors today affect this Kun-softness, and the continuous expansion of infrastructure further "shrinks" the effective area of Kun Earth. Humans are born from the Qi of Heaven and Earth and mature according to the laws of the Four Seasons. How can such natural changes not lead to diseases like Atrophic Gastritis in the human body? Heaven and Man share the same Qi; if the city gate catches fire, how can the fish in the moat not suffer? As a TCM practitioner, especially in the 21st century, I believe this perspective should not be limited to treating physiological diseases in humans. Our vision can be broadened. With such a theoretical framework, looking at this Earth and Universe, many problems become very clear. Using this concept to understand and govern the environment is treating the root cause. Today, governing the environment is advocated, with many measures listed. But these are merely treating the symptoms and skin, not the fundamental method. Take the United States; refusing to reduce greenhouse gas emissions, how can one talk about protecting the environment? Sustainable development strategies are promoted, but if the implementation of such strategies does not consult traditional wisdom and use traditional concepts for supervision, I fear these measures will remain mere slogans and fail to materialize. Therefore, as a TCM practitioner, your hands can reach further; why shouldn't you point out issues in modern civilization? This is a discussion stemming from the harmony of Water and Earth and soil erosion.
2. The Meaning of the Taiyin Meridians
The meridianal meaning of Taiyin is relatively easy to resolve. Taiyin includes Foot Taiyin and Hand Taiyin, but the Taiyin Chapter explicitly discusses Foot Taiyin, while issues regarding Hand Taiyin are mainly contained in the preceding Shaoyang and Yangming chapters. Foot Taiyin begins at the tip of the big toe at the Yinbai acupoint (SP1), then ascends along the medial side of the leg into the abdomen, connecting to the Spleen and linking with the Stomach. It passes through the diaphragm, ascends, connects to the root of the tongue, and scatters under the tongue. Why does the Spleen open into the mouth? This seems related to the meridian connections. This is the spatial distribution of the Foot Taiyin Spleen Meridian. Temporally, Foot Taiyin begins its flow at Yinbai at the beginning of the Si hour (9:00–11:00 AM) and ends at the Dabao acupoint (SP21) under the armpit at the end of the Si hour, connecting with the Hand Shaoyin Heart Meridian. At the beginning of the Wu hour (11:00 AM–1:00 PM), it starts from the Jiquan acupoint (HT1) under the armpit of the Hand Shaoyin. Before Si hour is Chen hour (7:00–9:00 AM), which is the time of Foot Yangming Stomach Meridian flow. When discussing Taiyin, one must not forget Yangming, as they are exterior-interior pairs. Foot Yangming begins at the Chengqi acupoint (ST1) below the eye at the beginning of Chen hour and ends at the Lidui acupoint (ST45) on the second toe at the end of Chen hour. Lidui is close to Yinbai, so they connect here routinely. After starting at Chengqi, Foot Yangming descends to Lidui. After starting at Yinbai, Foot Taiyin ascends to Dabao (branch ascending to the tongue root). Yang meridians descend, Yin meridians ascend; Yang down, Yin up, thus achieving communication. What pattern is this? Clearly, this is another pattern of Tai (Peace/Harmony). From the direction, layout, and connection of the meridians, we feel there are too many interesting and worthy-of-inquiry issues here. Delving deeply from here opens another grand dharma door. We cannot elaborate here one by one, so we must reluctantly stop.
3. The Meaning of the Taiyin Zang (Viscera)
Previously, when discussing the Three Yang, we spoke of Fu (Hollow Organ) meaning. Now, discussing the Three Yin, we shift to Zang (Solid Viscera) meaning. This is a distinction everyone should notice. When discussing Taiyin, we made broad connections. But when discussing Zang meaning, we will mainly focus on the Spleen.
(1) The Etymology of "Spleen"
To study the principles within the Spleen, it is advisable to start with characters, examining the formation of the character "Pi" (Spleen). We have partially discussed the etymology of the Five Zang organs before, which is very interesting. Consider the characters for Liver, Lung, and Kidney. If you ponder seriously, you will find endless philosophical interest. Regarding the character "Pi," the left part is common to all other Zang organs (except the Heart), using the "Moon" radical. When speaking of "Moon," we should remember that "Four and Six cohabit" and "Moon and Flesh are the same side." Earlier, when discussing pulses, we pointed out an error in the *Kangxi Dictionary*; this view seems incomplete and should be reviewed. When discussing "Moon," one must always remember its dual nature. Speaking of flesh alone is incomplete; speaking of Moon alone is incomplete; only when Moon and Flesh combine is it complete. This is called the Unity of Heaven and Man. "Moon" refers to Heaven, and "Flesh" refers to Man. He who speaks well of Heaven must respond to Man. Speaking of Heaven without responding to Man separates Moon and Flesh; how can this be called "Unity of Heaven and Man"? Except for the Heart, the left radicals of the Five Zang are the same, indicating a common Moon-Flesh foundation for the four organs. Their differences lie in the right part. The right side of "Pi" is "Bei" (Low/Humble). What is "Bei"? Those who have studied some *I Ching* might know the opening passage of the *Xi Ci Zhuan* (Commentary on the Words of the Text): "Heaven is high, Earth is low; thus Qian and Kun are established. Low and high arranged, noble and base take their places. Movement and stillness have constancy; firm and yielding are distinguished." What is Bei? Bei is Kun, Bei is Earth, Bei is Soil. Thus, the formation of the character "Pi" clearly expresses its attribute and position. The position of the Spleen is in Earth, and its nature/function is Earth. Examining the entire function of the Spleen, it can actually be grounded in this "Earth." We say the Spleen governs transformation and production, serving as the Root of Postnatal Existence. Look, does Earth not govern transformation and production? The Kun Hexagram says "All things depend on it for birth." Apples grow from the earth, Longans and Lychees grow from the earth, Wheat and Rice grow from the earth. You are not an immortal; you must eat mortal food, so you cannot leave this Earth. So, why doesn't Earth govern transformation and production? Why isn't it the Root of Postnatal Existence? On the other hand, the Spleen governs controlling blood and transforming/distributing water-dampness. Blood is water. The extensive discussion we just had on the relationship between Water and Earth, and their harmonious virtue, perfectly reveals the function of Spleen-Earth in this regard. Thus, a single character has revealed the position and function of the Spleen completely. Literature carries the Dao; this is no empty words.