紧接着我们看第三个问题，这个方的名字叫乌梅丸，那肯定是以乌梅为君的。为什么要以乌梅为君呢？以东方生风，风生木，木生酸也。以厥阴之味酸也。既然是厥阴的主方，那当然就应该用酸。而酸味药中还有什么能过于乌梅呢？因此，乌梅理所当然的应该成为厥阴主方的主药。在乌梅丸中，乌梅用的是 300枚，干吗不用 200枚呢？可见这个数又一次体现了厥阴的方时特性。乌梅丸在用乌梅的基础上，再以苦酒渍乌梅一宿。苦酒即酸醋，这便酸上加酸了。在《伤寒论》中，用酸味药虽不只是乌梅丸，可是以用酸的程度而言，乌梅丸却是无以复加的。从乌梅丸的上述三个方面，一个气，一个味，一个数，都与厥阴的时方，都与厥阴的本性甚相符合，因此，乌梅丸作为厥阴病的主方应该是没有疑问的。在讨论完乌梅丸的上述三个方面以后，也许大家会提出一个问题来，厥阴为阴尽阳生，厥阴为风木，因此，厥阴最主要的一个本性就应该是升发。而以我们过去的经验，像乌梅、苦酒这样一类酸性的药具有很强的收敛作用。既然厥阴要升发，为什么又要以酸收酸敛为君呢？这便形成了一个很大的矛盾，这个矛盾如果不解决，即便乌梅丸的上述问题好像谈清了，可是对乌梅丸乃至整个厥阴的治方我们还是很难落到实处。落不到实处，对于乌梅丸的运用当然就谈不上左右逢源。木性升发，酸性收敛，升发为什么要用酸敛呢？这个道理在《老子·三十六章》中隐约可见，其曰：“将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之。是谓微明。”我们将《老子》的这样一个“微明”引申到厥阴里，引申到乌梅丸里，便是：“将欲升发之，必固酸敛之。”为什么要这样呢？大家看乌梅丸的组成，乌梅丸有一个很大的特点，就是它里面的温热药特别多，一共七味，这是整个《伤寒论》用温热药最多的一个方子，再没有任何一个方的温热药能够超过它。乌梅丸的温热药既多且杂，川椒、当归可以说是温厥阴的，细辛则温太阳少阴，干姜、附子虽三阴皆温，然干姜偏于太阴，附子偏于少阴，桂枝则是太阳厥阴之药。因此，乌梅丸中的这些温热药实际上是很杂乱的，可以说它是四面八方的温热药。既然是四面八方的温热药，那它们当然就要温四面八方。可是现在我们有个限定，有个固定的目标，我们不需要它温四面八方，我们只需要它温厥阴一方。这怎么办呢？张仲景在这里告诉了我们一个很巧妙的方法，就是重用乌梅、重用酸味药。乌梅就好像是一面旗帜，这面旗帜一树起来，原来杂乱无章的散兵游勇就统统地归拢到这面旗帜下，在这面旗帜的指引下，力往一处使，劲往一处发，都来温这个厥阴。所以，乌梅丸之用乌梅，这个意义实在太深刻了。由乌梅丸我们看到了经方的鬼斧神工，由乌梅丸我们看到了张仲景的立方用药之巧，确实令人拍案叫绝。乌梅丸有了乌梅这面旗帜，就能将分散的力量集中起来，聚于厥阴，就能够帮助厥阴之气突破阴的束缚，从而承阴启阳。这样才能真正地实现升发，实现阴阳的顺接。此非“将欲升发之，必固酸敛之”乎。从整个厥阴及乌梅丸的意义而言，厥阴之气之所以不能升发，之所以不能顺接阴阳，很重要的一个因素就是受到阴寒的束缚，而在束缚的过程中就必然会产生郁遏，郁遏即会生热。为什么乌梅丸在大量温热药里要配上二味苦寒呢？目的就是要消除这个郁遏所生热。最后一味药是人参，人参有扶正的作用，可以加强上述的力量。另外，张仲景用人参还有另外一个重要的作用，就是生津止渴。厥阴提纲条文的首证不就是消渴吗？用人参正好起到止渴的作用。再者，乌梅丸除人参的止渴作用外，大家还应该记得《三国演义》望梅止渴的故事，望梅即能止渴，况服梅乎。因此，乌梅丸治消渴于事于理皆相符。此为乌梅丸之大义也。综之，乌梅丸是临床极重要极常用的一个方剂，不但可以治 338 条所述的蛔厥，久利及消渴，尚可用于巅顶头痛，睾丸肿痛等疾。于生殖系其他病变，亦可参乌梅丸意治之。总之，只要我们对乌梅丸的理真正弄通了，临证运用何愁不左右逢源，信手拈来。我想不但乌梅丸如此，《伤寒论》的112方皆如此，只要理上贯通了，事上的圆融只不过是迟早的事情。这亦是本书写作的一个最主要的目的。为什么本书的书名要定为“思考中医”？思考什么呢？无外乎就是这个理，无外乎就是对自然与生命的时间解读。
结语
在本书的开头，我曾经不只一次地提到了杨振宁教授，虽然，对杨教授在传统文化上的许多观点我并不赞同。但，这并不妨碍他作为一位伟大的物理学家，作为一位智者令我崇敬不已。十多年前，师兄刘方送我一本杨教授写的《读书教学四十年》，昨日偶然翻动这本书，看见字里行间密密麻麻的圈点，看见页面空白处的读书心得，心潮起伏，久久难以平静，眼泪不知不觉地流淌出来。此时此刻的心情是复杂的，难以在这里很清晰地向诸位表述出来。但，有一点是可以肯定的，那就是对一部好书的感激，那就是对古今中外给予过我教诲的智者们的感激。于是我决定将阅读《读书教学四十年》的部分心得抄整如下，作为本书的结语。希望能通过这个形式，表达我的感激之情，亦希望能够借此表达我对所有认真阅读拙作的人的一片至诚的谢意！孔子云：以文会友。衷心地希望这部书能成为一个纽带，将我与诸位朋友连在一起，为让传统文化这颗瑰宝，为让中医这颗瑰宝能更多地让世人了解，而奉献各自的绵薄之力。1994年 8月 18日：杨振宁教授于 1971年夏初次访问新中国。8月 4日上午参观长城。他在后来的一次演讲中提到了那次访问：“在此行看到的景色中，令我感触最深的就是长城。长城是令人叹为观止的。它简单而坚强。它优美地蜿蜒上下，缓慢而稳定地随着山峦起伏。有时消失于远处山谷中，那不过是暂时的，终于又坚毅地攀登了下一个高峰。查看它的每一块砖石，我们会体会到在它的复杂的历史中，真不知凝聚了多少人的血和汗。可是只有看到它的整体结构，看到它的力量和气魄以后，我们才会体会到它的真正意义。它是悠长的，它是坚韧的。它有战术上的灵活，有战略上的坚定。它的长远的一统的目的，使它成为自太空接近地球的访客所最先辨认的人类的创作。”这是迄今为止我所读到过的有关长城的最优美、最实在、最耐人寻味的描述。在读到这段描述前，我一直在寻找能用什么词句才能向世人确切地表达出中医的意义，今天终于找到了，它就是长城！中医是人类文明史中的长城，而只有当我们看到它的整体结构，看到它那富有力量和气魄的完美理论，看到它那不可思议的实际运用，我们才会体会到它的真正意义。1994年 8月 24日：杨振宁教授自 1972年起，就在很多不同的场合强调基础科学的重要性。1972年 7月 1日周恩来总理于人民大会堂新疆厅宴请杨教授。席间，杨教授向总理提出，希望他考虑采取一个多注意基础科学的政策。杨教授的这个建议亦非常适合于我们中医，中医其实更需要有一个多注意基础科学的政策。中医的基础科学是什么呢？这个基础科学主要就是中医的经典著作。当然，《内经》在这里显得尤其重要。戴原礼是中医史上著名的医家，当有人问到他学医的方法和途径时，他的答复是：熟读《素问》耳！可见在大师们的眼里，基础的东西都是头等重要的。而回顾中医的境况，在高等中医院校里，读《素问》一遍的人已属少见，熟读者更是鲜矣。这样我们怎么来开展对这门学问的研究呢？这真是令人担忧的事情。1994年 9月 5日：兴趣将你引入某门学科，而信念则是决定你在这门学科中取得突破性进展的关键。作为中医的学人必须建立起自己的信念，尤其是传统文化的信念。1994年 9月 6日：谈到东西方文化，以及东西方历史，我认为不说说“心境”二字是不行的。心与境自然有它的联系，否则不会放在一起来组词。可是它们又有很根本的区别。就像“东西”二字一样，合而言之，可以指某些个物，分而言之，则有天壤之别了。“心”是主体的，或者说是主观的意识，而“境”则是指客体的，或者是客观的环境。因而，“心境”合璧就含有对客观世界、客观环境，我们的主体意识所作出的反应。作了上述的这样一个区别后，我们就可以说，产生于西方的近现代科学，是将其所有努力的 90% 以上放在对“境”的改变上，或者作为现代科学的老祖，他们相信“境”对“心”的绝对影响力。而作为东方的智者们，他们却将其所有努力的 90% 以上放在对“心”的改变上。这就产生了闻名于东方的“修心”法门。一则著名的禅宗公案是：“吃茶去！”悟道前吃茶去，悟道后还是吃茶去，同样是吃茶，作为“境”没有丝毫的改变，而作为“心”则已是发生了翻天覆地的变化。正因为有了这样的修心体验，因而，在智者们的眼里已经非常清楚地看到，对于“心”这个特殊的东西，“境”的作用是微不足道的。企图花大力气去通过“境”的改变来改造“心”，也许最终都是徒劳。佛陀在临终时，对他的弟子说：“当自求解脱，且勿求助于他人。”自求解脱是着眼于自身，是在“心”上用功，求助他人是在“境”上费力。我感到，佛陀的教导对我们今天的中医亦是有实义的。这几十年来，中医走的是一条什么路呢？是一条求助于他人的路。由于过多地求助他人，过多地依赖现代科学，从而忽弃了自身这个根本。其结果呢？几十年下来，对中医有信心的、有把握的业内人士越来越少，而中改西业的人却越来越多。向圈外的人问，还都说中医是个宝，而向圈内的人问，却说中医不是个东西。这难道还不能使我们警觉，使我们醒悟吗？中医亦当自求解脱，如果中医的脚跟没有立稳，对中医没有一个透彻的理解，现代科学怎么可能在中医里找到合适的切入之处呢？所以，第一步中医当自强，自强了才有可能找到与现代科学的结合点。1994年 9月 8日：读书的乐趣：① 增长知识，不过这只占很小的比例；② 增强我们在某一领域内的信念，这一点占很大的比例；③ 向我们崇拜的思想和人物看齐；④ 无形中使我们在境界和气度上接近于那些伟人；⑤ 歪打正着地激发出某些灵感，从而获得一系列问题的解决。从这一角度来说，我们并不限于仅仅阅读本专业的书，而是可以更广泛地阅读；⑥ 可以毫无顾忌地批评名人，甚至是伟人们的“不是”之处，而往往是在这个批评的过程中，使我们总结了思想，获得了新的认识；⑦ 温故而知新。尤其是对经典的阅读更是如此。1996年 9月 16日：左右是一对非常有趣的概念，在它里面同时蕴含着对称与不对称，守恒与非守恒的这样一些十分重要的理念。由于对称性原理，我们由左即可以推及右的存在，由西北即可以推及东南的存在。同样的道理，由阴即可以推及阳的存在，由春夏即可以推及秋冬的存在。在时空上的这样一个完美的对称性，为我们的研究带来了极大的方便，以至后来的许多学科的建立都与这一原理相关。可是在这样一个完美的对称性面前，我们还应该知道有一个不对称性的同时存在。为此，《素问》的作者在非常重要的篇章“阴阳应象大论”中告诫我们：“天不足西北，地不满东南。”西北与东南是对称的，可是“天不足西北，地不满东南，”又充满着不对称。左右对称既是一切对称的基础，也是一切不对称的基础。为什么这么说呢？我们从左右的文字结构中即可以感受到上述的这个深刻内涵。在左右的造字中，左用工，右用口，工口以外的这部分是对称的，而工口却充满着不对称。工口体现了左右的不对称性，工口的区别是什么呢？工者巧也。所以，凡是音乐、绘画、艺术、一切空间操作及与空间因素相关的形象，都离不开工。那么口呢？口者言也。所以，举凡语言，以及与语言相关的逻辑，都不离口。工口的这个区别，便将左右的差别，左右的不对称性，很生动地体现出来。大家知道，人的左右与大脑的左右半球是一个完全的交叉关系。故左者实言脑之右，右者实言脑之左。所以，我们言左实际上是在讲右脑的情况，言右实际上是在讲左脑的情况。左右脑有什么区别呢？这个区别就在工口里。左脑主口，右脑主工！现代脑科学认为，左右脑的分工有很大的不同，左半球在语言、逻辑思维和分析能力等方面起决定作用；右脑在音乐、美术、几何空间和直觉辨认方面占绝对优势。左右脑的分工，是直到 20世纪中叶才真正弄清的问题。美国加州理工学院著名心理学家斯佩里（R.W .Sperry），即由于成功地揭示了大脑两半球功能专门化的崭新图景，建立两半球功能分工的新概念、而荣获了 1981 年的诺贝尔生理医学奖。而我们从左右的上述造字涵义看，至少在两千多年前，古人已经很清楚地认识了这个问题。回顾传统文化，有一个很强烈的理念是我们可以感受到的，那就是它的完美性。
We then proceed to the third issue. The name of this formula is Wumei Wan (Mume Pill), so it must be that Mume Fructus (Wumei, 乌梅) serves as the Jun (Monarch) herb (the primary therapeutic agent in a prescription). Why is Mume Fructus used as the Monarch? This is based on the principle that "The East generates Wind, Wind generates Wood, and Wood generates Sourness," as well as the fact that the flavor associated with the Jueyin (Jueyin Meridian of Foot-Jueyin Liver and Hand-Jueyin Pericardium) channel is Sour. Since this is the principal formula for Jueyin disease, it naturally should employ sour herbs. Among all sour herbs, what could surpass Mume Fructus? Therefore, Mume Fructus logically ought to become the main drug in the principal formula for Jueyin disease. In Wumei Wan, the dosage of Mume Fructus is 300 pieces; why not 200 pieces? This number once again reflects the temporal characteristics of Jueyin formulas. On the basis of using Mume Fructus, Wumei Wan further requires soaking the Mume Fructus in Kujiu (Bitter Wine, here referring to Vinegar, 苦酒) overnight, thereby adding sourness upon sourness. Although sour herbs are used in formulas other than Wumei Wan in the *Shanghan Lun* (Treatise on Cold Pathogenic Diseases, 《伤寒论》), in terms of the degree of sourness employed, Wumei Wan is unsurpassed. From these three aspects of Wumei Wan—its Qi (Energy/Property), Flavor, and Number—it aligns closely with the temporal principles of Jueyin and the intrinsic nature of Jueyin. Thus, there is no doubt that Wumei Wan serves as the principal formula for Jueyin disease.
After discussing these three aspects of Wumei Wan, one might raise a question: Jueyin represents the end of Yin and the birth of Yang, and Jueyin corresponds to Wind-Wood; therefore, its most fundamental nature should be ascending and dispersing (Shengfa, 升发). However, based on past experience, sour herbs like Mume Fructus and Vinegar have strong astringent and consolidating effects. If Jueyin requires ascending and dispersing, why use sour astringents as the Monarch? This creates a significant contradiction. If this contradiction is not resolved, even if the aforementioned issues regarding Wumei Wan seem clarified, we will still find it difficult to ground our understanding of Wumei Wan and the treatment principles for Jueyin disease comprehensively. Without grounding, applying Wumei Wan clinically cannot achieve flexibility and ease. Wood nature is ascending, while Sour nature is astringent; why use astringency for ascending? This logic is faintly visible in Chapter 36 of the *Laozi* (Dao De Jing, 《老子》), which states: "To contract something, one must first expand it; to weaken something, one must first strengthen it; to abolish something, one must first promote it; to take something, one must first give it. This is called subtle illumination." Extending this concept of "subtle illumination" from the *Laozi* to Jueyin and Wumei Wan yields: "To ascend something, one must first astringe it." Why is this so? Look at the composition of Wumei Wan. A major characteristic of Wumei Wan is that it contains a large amount of warm-hot herbs. There are seven such herbs in total, making it the formula in the entire *Shanghan Lun* with the highest quantity of warm-hot herbs; no other formula exceeds it in this regard. The warm-hot herbs in Wumei Wan are numerous and diverse. Chuanjiao (Sichuan Pepper Fruit, 川椒) and Danggui (Angelica Sinensis Root, 当归) can be said to warm the Jueyin; Xixin (Asarum Root, 细辛) warms the Taiyang and Shaoyin; Ganjiang (Dried Ginger Rhizome, 干姜) and Fuzi (Prepared Aconite Lateralis Radix, 附子) warm all three Yin channels, though Ganjiang leans towards Taiyin and Fuzi leans towards Shaoyin; Guizhi (Cinnamon Twig, 桂枝) is a herb for both Taiyang and Jueyin. Therefore, the warm-hot herbs in Wumei Wan are actually quite chaotic; they can be described as warm-hot herbs from all directions. Since they come from all directions, they naturally warm all directions. However, we now have a limitation and a fixed goal: we do not need them to warm all directions; we only need them to warm the Jueyin direction. How is this achieved? Zhang Zhongjing provides a clever method here: heavily utilizing Mume Fructus and heavily utilizing sour herbs. Mume Fructus acts like a banner. Once this banner is raised, the originally disorganized scattered troops gather under it. Guided by this banner, their strength is directed to one place, their force exerted in one direction, all coming to warm the Jueyin. Thus, the use of Mume Fructus in Wumei Wan has profound significance. Through Wumei Wan, we see the masterful craftsmanship of classical formulas (Jingfang, 经方); through Wumei Wan, we appreciate the ingenuity of Zhang Zhongjing in prescribing and selecting herbs, which is truly astonishing. With Mume Fructus as the banner, Wumei Wan can concentrate dispersed forces, gathering them in the Jueyin, thereby helping the Qi of Jueyin break through the constraints of Yin, thus inheriting Yin and initiating Yang. Only in this way can true ascending and dispersing be realized, and the smooth connection of Yin and Yang be achieved. Is this not "to ascend, one must first astringe"?
From the perspective of the entire Jueyin and the significance of Wumei Wan, an important factor preventing the ascending of Jueyin Qi and the smooth connection of Yin and Yang is the constraint imposed by Yin-Cold. During this process of constraint, stagnation inevitably arises, and stagnation generates Heat. Why does Wumei Wan include two bitter-cold herbs amidst a large amount of warm-hot herbs? The purpose is to eliminate the Heat generated by this stagnation. The last herb is Renshen (Ginseng Radix et Rhizoma, 人参), which has a role in supporting Zheng Qi (Upright Qi/Vital Energy) and can enhance the aforementioned forces. Additionally, Zhang Zhongjing uses Renshen for another important function: generating fluids and relieving thirst. Is the primary symptom in the outline clause for Jueyin not Xiao Ke (Wasting-Thirst, 消渴)? Using Renshen effectively addresses this thirst. Furthermore, besides the thirst-relieving effect of Renshen in Wumei Wan, everyone should remember the story of "quenching thirst by thinking of plums" from *Romance of the Three Kingdoms*. Just looking at plums can quench thirst, let alone consuming plums. Therefore, Wumei Wan's treatment of Xiao Ke is consistent with both practice and theory. This is the great principle of Wumei Wan.
In summary, Wumei Wan is a very important and commonly used clinical formula. It can treat not only Hui Jue (Roundworm Convulsion/Cold Extremities due to Roundworms, 蛔厥), chronic diarrhea (Jiu Li, 久利), and Xiao Ke as described in Clause 338 of the *Shanghan Lun*, but also vertex headache, testicular swelling and pain, and other conditions. For other lesions of the reproductive system, one may also refer to the principles of Wumei Wan for treatment. In short, as long as we thoroughly understand the rationale behind Wumei Wan, how can we fail to apply it flexibly and effortlessly in clinical practice? I believe this applies not only to Wumei Wan but to all 112 formulas in the *Shanghan Lun*; once the theoretical principles are connected, practical mastery is merely a matter of time. This is also one of the primary purposes of writing this book. Why is the title "Thinking about Traditional Chinese Medicine"? What are we thinking about? Nothing more than this principle, nothing more than the interpretation of time regarding nature and life.
Conclusion
At the beginning of this book, I mentioned Professor Yang Zhenning more than once. Although I do not agree with many of his views on traditional culture, this does not hinder my admiration for him as a great physicist and a wise man. More than ten years ago, my senior brother Liu Fang gave me a copy of Professor Yang's book *Forty Years of Reading and Teaching*. Yesterday, while casually flipping through it, I saw dense circles and annotations throughout the text, and reading notes in the margins. My emotions surged, and I remained unsettled for a long time, tears flowing unconsciously. The feelings at this moment are complex and hard to express clearly to you all. However, one thing is certain: gratitude for a good book, and gratitude for the wise men from ancient and modern times, China and abroad, who have taught me. Therefore, I have decided to transcribe some of my insights from reading *Forty Years of Reading and Teaching* below as the conclusion of this book. I hope to express my gratitude through this format and also convey my sincere thanks to everyone who has carefully read my work. Confucius said: "Meet friends through literature." I sincerely hope this book can serve as a link connecting me and my friends, contributing our modest efforts to help the world better understand these treasures: traditional culture and Traditional Chinese Medicine.
August 18, 1994: Professor Yang Zhenning visited New China for the first time in the summer of 1971. On the morning of August 4, he visited the Great Wall. In a later speech, he mentioned this visit: "Among the scenes seen during this trip, the one that touched me the most was the Great Wall. The Great Wall is breathtaking. It is simple yet strong. It winds beautifully up and down, slowly and steadily following the undulations of the mountains. Sometimes it disappears into distant valleys, but that is only temporary; it eventually climbs firmly to the next peak. Looking at every brick and stone, we realize how much blood and sweat countless people have condensed in its complex history. But only when we see its overall structure, its power and momentum, do we grasp its true meaning. It is long-lasting and resilient. It possesses tactical flexibility and strategic firmness. Its long-term goal of unity makes it the first human creation recognized by visitors approaching Earth from space." This is, to date, the most beautiful, substantial, and thought-provoking description of the Great Wall I have ever read. Before reading this description, I had been searching for words to accurately express the significance of Traditional Chinese Medicine to the world. Today, I finally found it: it is the Great Wall! Traditional Chinese Medicine is the Great Wall in the history of human civilization. Only when we see its overall structure, its perfect theory full of power and momentum, and its incredible practical application, will we understand its true meaning.
August 24, 1994: Since 1972, Professor Yang Zhenning has emphasized the importance of basic sciences in many different settings. On July 1, 1972, Premier Zhou Enxi hosted Professor Yang at the Xinjiang Hall of the Great Hall of the People. During the banquet, Professor Yang suggested to the Premier that he consider adopting a policy that pays more attention to basic sciences. This suggestion is also highly suitable for us in Traditional Chinese Medicine; TCM indeed needs a policy that pays more attention to basic sciences. What is the basic science of TCM? This basic science is primarily the classic works of TCM. Of course, the *Neijing* (Inner Canon, 《内经》) appears particularly important here. Dai Yuanli, a famous physician in the history of TCM, when asked about his methods and path for studying medicine, replied: "Read the *Suwen* (Basic Questions, 《素问》) thoroughly!" This shows that in the eyes of masters, foundational elements are of paramount importance. Reviewing the current situation of TCM, among students in higher-level TCM colleges, those who have read the *Suwen* even once are rare, and those who have mastered it are extremely scarce. How, then, can we conduct research on this discipline? This is truly a worrying matter.
September 5, 1994: Interest leads you into a discipline, but belief is the key to determining whether you achieve breakthrough progress in it. Scholars of TCM must establish their own beliefs, especially beliefs in traditional culture.
September 6, 1994: When discussing Eastern and Western cultures, as well as Eastern and Western histories, I believe one cannot omit the term "Xin Jing" (Mind and Environment/State, 心境). Mind and Environment naturally have connections, otherwise they would not be combined into a compound word. However, they have fundamental differences. Like the characters "Dong Xi" (East West/Thing, 东西), together they can refer to objects, but separately, they are worlds apart. "Xin" (Mind) is subjective, or rather, subjective consciousness, while "Jing" (Environment/State) refers to the objective, or objective environment. Thus, the combination of "Xin Jing" implies the reaction of our subjective consciousness to the objective world and environment. Making this distinction, we can say that modern science, born in the West, places over 90% of its efforts on changing the "Jing" (Environment), or as the ancestors of modern science believed, they trusted the absolute influence of "Jing" on "Xin". In contrast, Eastern sages placed over 90% of their efforts on changing the "Xin" (Mind). This gave rise to the renowned Eastern method of "cultivating the mind" (Xiuxin, 修心). A famous Zen Koan is: "Go drink tea!" Before enlightenment, go drink tea; after enlightenment, still go drink tea. Drinking tea is the same; as "Jing" (Environment), there is no change whatsoever, but as "Xin" (Mind), a earth-shaking transformation has occurred. Because of such experiences in cultivating the mind, sages clearly see that for the special entity of "Xin", the role of "Jing" is negligible. Attempting to spend great effort to transform "Xin" by changing "Jing" may ultimately be futile. When Buddha was dying, he told his disciples: "Seek liberation for yourself, and do not seek help from others." Seeking self-liberation focuses on oneself, working on the "Xin"; seeking help from others expends effort on the "Jing". I feel that Buddha's teaching has practical significance for TCM today. What path has TCM walked in these decades? It has been a path of seeking help from others. Due to excessive reliance on others and over-dependence on modern science, TCM has neglected its own foundation. The result? After decades, fewer and fewer insiders have confidence and assurance in TCM, while more and more people are abandoning TCM for Western medicine. Asking outsiders, they still say TCM is a treasure; asking insiders, they say TCM is worthless. Does this not alert us and awaken us? TCM must also seek self-liberation. If TCM's footing is not firm, and if there is no thorough understanding of TCM, how can modern science find a suitable entry point within TCM? Therefore, the first step is for TCM to strengthen itself; only by strengthening itself can it possibly find integration points with modern science.
September 8, 1994: The joys of reading: ① Increasing knowledge, though this accounts for a small proportion; ② Strengthening our beliefs in a certain field, which accounts for a large proportion; ③ Aligning ourselves with the thoughts and figures we admire; ④ Subtly bringing our realm and demeanor closer to those of great figures; ⑤ Accidentally inspiring certain inspirations, thereby solving a series of problems. From this perspective, we are not limited to reading only professional books but can read more broadly; ⑥ Criticizing celebrities, even the "faults" of great figures, without restraint, often summarizing thoughts and gaining new insights in this process; ⑦ Reviewing the old to learn the new. This is especially true for reading classics.
September 16, 1996: Left and Right are a pair of very interesting concepts, containing important ideas such as symmetry and asymmetry, conservation and non-conservation. Due to the principle of symmetry, we can infer the existence of the Right from the Left, and the Southeast from the Northwest. Similarly, we can infer the existence of Yang from Yin, and Autumn/Winter from Spring/Summer. Such perfect symmetry in space-time brings great convenience to our research, so much so that the establishment of many subsequent disciplines is related to this principle. However, before this perfect symmetry, we should also know that asymmetry exists simultaneously. Therefore, the author of the *Suwen* warns us in the very important chapter "Yin Yang Ying Xiang Da Lun" (Great Treatise on Yin-Yang Correspondences): "Heaven is deficient in the Northwest, Earth is incomplete in the Southeast." Northwest and Southeast are symmetrical, yet "Heaven is deficient in the Northwest, Earth is incomplete in the Southeast" is full of asymmetry. Symmetry of left and right is both the foundation of all symmetry and the foundation of all asymmetry. Why say this? We can feel this profound connotation from the character structure of Left and Right. In the formation of these characters, Left uses "Gong" (Work/Skill, 工), and Right uses "Kou" (Mouth, 口). The parts outside Gong and Kou are symmetrical, while Gong and Kou themselves are full of asymmetry. Gong and Kou reflect the asymmetry of Left and Right. What is the difference between Gong and Kou? Gong means skill/cleverness. Therefore, music, painting, art, all spatial operations, and images related to spatial factors cannot do without Gong. Then what about Kou? Kou means speech. Therefore, language and logic related to language cannot do without Kou. This distinction between Gong and Kou vividly embodies the difference and asymmetry between Left and Right. Everyone knows that the left and right sides of the human body have a complete cross-relationship with the left and right hemispheres of the brain. Thus, "Left" actually refers to the Right Brain, and "Right" actually refers to the Left Brain. What is the difference between the left and right brains? This difference lies in Gong and Kou. The Left Brain governs Kou (Speech/Logic), and the Right Brain governs Gong (Skill/Spatial Intuition)! Modern brain science believes that the division of labor between the left and right brains is significantly different; the left hemisphere plays a decisive role in language, logical thinking, and analytical abilities, while the right brain holds an absolute advantage in music, art, geometric space, and intuitive recognition. The division of labor between the left and right brains was not truly understood until the mid-20th century. Roger W. Sperry, a famous psychologist at the California Institute of Technology, won the 1981 Nobel Prize in Physiology or Medicine for successfully revealing the new landscape of functional specialization of the two cerebral hemispheres and establishing the new concept of hemispheric functional division. Looking at the semantic implications of Left and Right derived above, the ancients had already clearly recognized this problem at least two thousand years ago. Reviewing traditional culture, there is a strong concept we can perceive: its perfection.