佛在《圆觉经》中说：“一切众生从无始来，由有种种恩爱贪欲，故有轮回。 若诸世界，一切种性，卵生、胎生、湿生、化生，皆因淫欲而正性命，当知轮回， 爱为根本。”可见，一切众生既无法不生贪爱，也就不能摆脱与淫欲必然的联系。
所谓饱暖思淫欲，乃人之常情。不但人间不离淫欲，欲界六天也是如此：四天 王天与人间相同；忉利天与人间略异，只过风，不流秽；夜摩天则执手成淫；兜率 天但对笑为淫；化乐天以相视为淫；他化天以暂视成淫。《楞严经》说：“如是六 天，形虽出动，心迹尚交，自此已还，名为欲界。”虽通称淫欲，但因染着程度的 不同，表现在层次上也就有了高下之异。
孔子评价《诗经》云：诗三百，一言以蔽之，曰：思无邪。又称《关雎》“乐 而不淫，哀而不伤”。可见这淫字之外还有个思无邪的“乐”字。
淫字往往与乐字混用，所谓淫乐，或以淫为乐，或以乐为淫，其实是一种似是 而非的混淆。孔子赞叹颜回说:“贤哉,回也!一箪食,一瓢饮,在陋巷,人不堪其忧, 回也不改其乐。贤哉,回也!” 又自道:“饭疏食饮水,曲肱而枕之,乐亦在其中矣。 不义而富且贵,于我如浮云。” 可见这个乐字与淫字有着本质的区别，是万万不可 同日而语的。
从五行的角度分析，乐同于喜，是心的感受，五行属火，火性上炎，楞严所谓 “纯想则升”是也；淫沦于恐，是肾的感受，五行属水，水性下流，楞严所谓“纯 情则堕”是也。其实春药广告所谓的“欲仙欲死”，描述的就是淫欲带给当事者的 近乎丧身失命的恐惧感，人对死亡不正是充满恐惧的吗？应该不会有人在行淫的时 候放声大笑吧？可见淫者所谓的乐只是一厢情愿的幻想，这个错误的判断源于对水 火的混淆。
水火与人的五脏对应的是心肾。心藏神，肾藏精；精化气，气化神。失精则恐 ，得神则乐。恐与乐，一沦于下，一升于上，方向截然相反，其中表现出的是水火 用事的区别。水向火上行则最终必乐，火向水下行则最终必恐，以其一行于所胜， 一行于所不胜也。行于所胜则得，故乐；行于所不胜则失，故恐。有所得则实，有 所失则虚。《内经》所谓“恬淡虚无，真气从之”，即有所得则实之象也。
所谓无欲则刚，说的就是精无所失，则形神必坚固。但欲界众生不能离欲，实 属无可奈何，有没有方法令爱欲之中的男女有所得而无所失，避其虚而就其实呢？
有的，这就是孔子所谓的“乐而不淫”。具体操作起来就是：水升而不降，精 藏而不失。如何做到这一点呢？这就需要疏泄的机关牢固，神不妄动，则能持精， 《内经》所谓“持满”、“御神”是也。心火下交于肾水，不缘木而升，则必随水 而降。升降之机在木，木能化火，则精能化气，木不化火则精必妄行。少年人精关 易动，以其土木形骸尚未坚固，持御不稳故也。
进一步而言，男女既不得不交流，交流则必得其道，否则有损无益，徒成戕生损寿 之举。观欲界诸天之淫欲层次颇高，执手相看之间事成，非下界众生普遍可及，从 其层次高下亦可见其重神轻形取向。人间众生欲重，终难免于形体交流，然若能持 精于土木形骸之内，令精化气于神之宇，形虽交而思无邪，神虽搏而精不扰，不妄 行疏泄，远于淫而近于乐，纵不能出轮回之苦，庶几远于戕生之害矣。有志者其勉 哉！
养生箴言
1、以默养气，以瞑养血，以睡养精，以静养神。
2、名过伤肺，色过伤肾，财过伤肝，食过伤脾，睡过伤心。
3、肺病者宜逃名，肾病者宜戒色，肝病者宜散财，脾病者宜节食，心病者宜 减睡。
4、减食以助药，增睡以节耗。舒以养体，缓以却劳。
5、无病时以劳动养阳，有病时以安静养阳。动能生阳，亦能散阳。静能伤阳 ，亦能敛阳。
6、病有百药不痊者，当静室问心，知因达果，可以无惑。治法宜在忏悔中求 之，体力不足，辅以心力，精诚所至，金石为开。经云：致心一处，无事不办。治 病亦如是。
7、子曰：血气未定，戒之在色。言少年人也。少男在卦为艮，阳气在外，阴 体未成，最忌阴气感召。是以遇少女则为损，遇长女则为蛊，遇老女则为剥，皆阳 损阴伤之象也。当以师友之道导之，使进于学，则遇中男为（开）蒙，遇长男为颐 （养），遇老男为大畜（存），皆阳生阴长之象也。子曰，有朋自远方来，不亦乐 乎。此之谓欤？
8、肺病者宜逃名，名人每多言，言多则损肺气；肾病者宜戒色，色鬼每亏精 ，精亏则损肾气；肝病者宜散财，财主每使气，气盛则损肝气。脾病者宜节食，食 客每多纳，纳多则损脾气。心病者宜减睡，睡虫每多眠，眠多则损心气。
9、雨，天气之降也，过降无疏泄之途，则发为涝，在人为水肿，治当温升地气， 宜真武汤之属；云，地气之升也，过升无敛降之路，则发为旱，在人为气胀，治宜 凉降天气，宜生脉散之类。肿胀关乎阴阳升降，天地交通，宜于根本处求之，不可 见肿但言利水，见胀惟知破气也。万病皆当作如是观。
六 讲略
中医启蒙之一：首明阴阳
首先，医学是用来治病的。能不能治好病是检验医学是否有用（不一定有价值 ，因为价值是商品的属性，治疗并不必然是商业行为）的标准，没有用的医学自然 没有存在的价值（这个价值指的是对人的益处，也和商品无关），这一点逻辑能力 正常的人基本上都应该明白。
其次，中医是一种治病方法，并且经过了几千年的实践检验，历史证明，正确 使用这种方法治疗疾病疗效确切（错误的使用责任在使用者，与医学无关），而且 成功地维护了一个民族的繁衍生息和健康成长，这一点也是有目共睹。
任何一门学问（科学是一种方法论，但学问并不一定都是科学，科学的标准并 非为检验一切学问是否有用或一种方法是否有效而设，科学的使用同样不能超越自 己的适用范围）都必然有自己的理论基础，医学当然也不例外，中医更是把理法学 习放在方药运用之前，理法方药次序井然，不容颠倒。
中医的基础理论成熟于上古，完善于汉代，发展于晋唐。金元以降，争论渐起 ，各执一词，众说纷纭，至学院垄断之后渐呈衰相。但西学东渐之前的理论纷争还 属于运用与理解的不同，并不涉及对理论本身的否定。西学东渐之后的理论纷争则 是两种理论之间的本质差异所导致的，目前的群众性争论基本上也属于这个范畴。
有些人在肯定中医疗效的同时又对中医理论表示否定，这其中最根本的原因其 实还是对中医理论以及中医理论与实践之间的逻辑关系的缺乏了解。所以，把中医 治病的原理用相对通俗的语言罗列出来，让大众对中医理论有个比较接近本质的了 解就显得很有必要了。
事物是由简单向复杂由低级向高级不断发展变化的，这是辩证唯物主义的认识 。正是基于这种认识，唯物主义者们才会认同老子的学说与中医学说都具有“朴素 辩证法”的思想。
万物是由简单向复杂变化的，中医理论也是这样认识的，其实这种认识都本于 老子《道德经》中“道生一，一生二，二生三，三生万物”的论述。《周易》系词 传也说：易有太极，是生两仪，两仪生四象，四象生八卦。然后才“天地定位，山 泽通气，雷风相薄，水火不相射”（说卦传）。
一是数的起点，也是概念的起点，这一点就叫做极，就像地球上虚拟的南北极 一样。所以也可以说一就是太极，太极就是一。一分为二，事物发展到二就有了对 立，由于同样来自于一，所以对立之中又有统一。这个二用中国古老的概念表述名 字就叫“阴阳”（阴阳只是基本概念，就像砖一样，任何建筑都离不开砖，但砖并 不等同于建筑，阴阳也一样。从本质上说，迷信只是一种态度，迷信与迷信的对象 无关，只和人的主观对事物的态度有关。所以，迷信的对象可以是阴阳，也可以是 科学。可以是中医，也可以是西医。迷信的对象可以是任何事物，阴阳并不等于迷 信，中医更不等于迷信，可惜很多逻辑混乱的人分不清其中的区别），《周易》就 是用阳爻和阴爻来推演万事万物的变化规律的。
即使万物“数之可十，推之可百，数之可千，推之可万，万之大不可胜数”， 其生之本也还是本于阴阳。阴阳相贯，如环无端，升降出入，无器不有，又使万物 所构成的世界产生了寒来暑往秋收冬藏的四时节气变化。《内经》上古天真论说： “夫四时阴阳者，万物之根本也。所以圣人春夏养阳，秋冬养阴，以从其根，故与 万物浮沉于生长之门。逆其根，则伐其本，坏其真矣。故阴阳四时者，万物之终始 也，死生之本也，逆之则灾害生，从之则苛疾不起。是谓得道。”此道就是先天地 生的生一又生万物的自然之道，也即辩证唯物主义所谓的自然规律。
阴阳的规律是：“阴在内，阳之守也；阳在外，阴之使也。”“积阳为天，积 阴为地。阴静阳躁，阳生阴长，阳杀阴藏。阳化气，阴成形。”“故清阳为天，浊 阴为地。地气上为云，天气降为雨。雨出地气，云出天气。”天地之间如此，“人 以天地之气生，四时之法成”，自然也逃不出阴阳规律之外：“夫言人之阴阳，则 外为阳，内为阴。言人身之阴阳，则背为阳，腹为阴。言人身之脏腑中阴阳，则脏 者为阴，腹者为阳。肝心脾肺肾五脏皆为阴，胆胃大肠小肠膀胱三焦六腑皆为阳。 ”“阴胜则阳病，阳胜则阴病，阳胜则热，阴胜则寒，重寒则热，重热则寒。寒伤 形，热伤气，气伤痛，形伤肿。”“阴虚则内热，阴盛则内寒；阳盛则外热，阳虚 则内寒。”“寒气生浊，热气生清。清气在下，则生飧泻。浊气在上，则生瞋（月 真）胀。”“故清阳出上窍，浊阴出下窍。清阳发腠理，浊阴走五脏。清阳实四肢 ，浊阴归六腑。”
人与天地相应：“天有四时五行，以生长收藏，以生寒暑燥湿风。人有五脏化 五气，以生喜怒悲忧恐。故喜怒伤气，寒暑伤形，暴怒伤阴，暴喜伤阳。……喜怒 不节，寒暑过度，生乃不固。重阴必阳，重阳必阴。故曰：冬伤于寒，春必病温。 春伤于风，夏生飧泻。夏伤于暑，秋必痎疟。秋伤于湿，冬生咳嗽。”
中医治病首先言诊，诊断有误，则治必难痊。而诊断首先要分清楚的还是阴阳 ：“善诊者，察色按脉，先别阴阳；审清浊，而知部分；视喘息，听声音，而知所 苦；观权衡规矩，而知病之所主；按尺寸，观浮沉滑涩，而知病所生，以治无过， 以诊则不失矣。”治疗原则亦不离阴阳：“谨察阴阳所在而调之，以平为期。”治 病之要亦首明阴阳：“凡阴阳之要，阳密乃固。两者不和，若春无秋，若冬无夏， 因而和之，是谓圣度。故阳强不能密，阴气乃绝。阴平阳秘，精神乃治，阴阳离决 ，精气乃绝。”
治疗方法亦与表里阴阳相应：“故善治者治皮毛，其次治肌肤，其次治筋脉， 其次治六腑，其次治五脏。治五脏者，半死半生也。”“故曰：病之始起也，可刺 而已；其盛，可待衰而已。故因其轻而扬之，因其重而减之，因其衰而彰之。形不 足者，温之以气；精不足者，补之以味。其高者，因而越之；其下者，引而竭之； 中满者，泻之于内；其有邪者，渍形以为汗；其在皮者，汗而发之；其剽悍者，按 而收之；其实者，散而写之。审其阴阳，以别柔刚，阳病治阴，阴病治阳，定其血 气，各守其乡。血虚宜决之，气虚宜掣引之。”因地制宜，各从所需，真可谓众美 兼备，纤善弗遗矣。
阴阳是事物两种最基本的属性，就像人首先要分男女一样，不容混淆。但同一事物 中阴阳并非截然可分，阴中有阳，阳中有阴，“万物皆负阴而抱阳”，阴阳互根， 如环相贯，这样阴阳才不至于离决。阳化气，阴成形。中医治病以气调形，“上工 不治已病治未病”，将疾病消灭于萌芽阶段。气病之后方及形，在形尚有隐显之分 。西医理论则没有气的概念，疾病只有成形之后才能明确诊断（有很多内科病在气 的阶段尚未成形，西医诊断无病，但病人主观症状十分明显，用中医正确诊断治疗 就可以治愈，相信很多年龄稍大一点的人多少会有这样的经验），这是中西两种医 学理论之间最本质的区别。
黄帝内经讲记
佛在《圆觉经》中说：“一切众生从无始以来，由于有种种恩爱贪欲，所以有了轮回。如果所有世界中的各种生命形态，包括卵生、胎生、湿生、化生，都是因为淫欲而确立性命，应当知道轮回的根本在于爱。”由此可见，一切众生既然无法不生起贪爱，也就不能摆脱与淫欲必然的联系。
所谓饱暖思淫欲，这是人之常情。不仅人间离不开淫欲，欲界六天也是如此：四天王天与人间相同；忉利天与人间略有不同，只经过风，不流秽气；夜摩天则是握手成淫；兜率天只是对笑为淫；化乐天以互相注视为淫；他化天以短暂视视为淫。《楞严经》说：“这六重天，形体虽然出动，但心迹依然交错，从这往下，称为欲界。”虽然通称淫欲，但因为染着程度的不同，表现在层次上也就有了高下之别。
孔子评价《诗经》说：《诗经》三百篇，用一句话来概括，就是：思想纯正无邪。又称赞《关雎》“快乐而不淫乱，悲哀而不伤痛”。可见在这“淫”字之外，还有一个思想纯正无邪的“乐”字。
“淫”字往往与“乐”字混用，所谓的淫乐，或者以淫为乐，或者以乐为淫，其实是一种似是而非的混淆。孔子赞叹颜回说：“贤德啊，颜回！一竹筐饭，一瓢水，住在简陋的巷子里，别人都受不了这种忧愁，颜回却不改变他的快乐。贤德啊，颜回！”又说：“吃粗粮，喝冷水，弯着胳膊当枕头，乐趣也就在其中了。用不正当的手段得来的富贵，对我来说就像浮云一样。”可见这个“乐”字与“淫”字有着本质的区别，是万万不可相提并论的。
从五行的角度分析，“乐”等同于喜，是心的感受，五行属火，火性向上炎升，《楞严经》所说的“纯想则升”就是这样；“淫”沦陷于恐，是肾的感受，五行属水，水性向下流淌，《楞严经》所说的“纯情则堕”就是这样。其实春药广告所谓的“欲仙欲死”，描述的正是淫欲带给当事人的近乎丧身失命的恐惧感，人对死亡不正是充满恐惧的吗？应该不会有人在行淫的时候放声大笑吧？可见淫者所谓的乐只是一厢情愿的幻想，这个错误的判断源于对水火的混淆。
水火与人的五脏对应的是心肾。心藏神，肾藏精；精能化气，气能化神。失精则产生恐惧，得神则产生快乐。恐惧与快乐，一个沦陷于下，一个升腾于上，方向截然相反，其中表现出的是水火作用的区别。水向火上行则最终必定快乐，火向水下行则最终必定恐惧，因为一个是行于所胜（我克者），一个是行于所不胜（克我者）。行于所胜则有所得，所以快乐；行于所不胜则有所失，所以恐惧。有所得则实，有所失则虚。《内经》所说的“恬淡虚无，真气从之”，就是有所得则实的景象。
所谓无欲则刚，说的就是精无所失，那么形神必定坚固。但欲界众生不能离欲，实属无可奈何，有没有方法令处于爱欲之中的男女有所得而无所失，避开虚弱而趋向充实呢？
有的，这就是孔子所谓的“乐而不淫”。具体操作起来就是：水升而不降，精藏而不失。如何做到这一点呢？这就需要疏泄的机关牢固，神不妄动，就能持守精气，《内经》所说的“持满”、“御神”就是这样。心火下交于肾水，不凭借肝木而上升，就必然会随着水而降下。升降的关键在于木，木能化火，则精能化气，木不化火则精必妄行。少年人精关容易动摇，是因为他们的土木形骸尚未坚固，持守驾驭不稳的缘故。
进一步而言，男女既然不得不交流，交流就必须得其道，否则有损无益，徒然成为戕害生命、减损寿命的行为。观察欲界诸天的淫欲层次颇高，执手相看之间事情便成，这不是下界众生普遍能达到的，从其层次高下也能看出其重视精神、轻视形体的取向。人间众生欲望重，终究难免于形体交流，然而如果能将精气持守在土木形骸之内，让精气在神的领域化为气，形体虽然交接但思想纯正无邪，精神虽然搏聚但精气不被扰乱，不妄行疏泄，远离淫乱而接近快乐，纵然不能跳出轮回之苦，或许可以远离戕害生命的祸害了。有志者应当努力啊！
养生箴言
1、以沉默涵养气，以闭目养血，以睡眠养精，以安静养神。
2、名声过度伤肺，色欲过度伤肾，财物过度伤肝，饮食过度伤脾，睡眠过度伤心。
3、肺病患者宜远离名声，肾病患者宜戒除色欲，肝病患者宜散尽钱财，脾病患者宜节制饮食，心病患者宜减少睡眠。
4、减少饮食以辅助药物，增加睡眠以节约消耗。舒展以保养身体，缓慢以消除疲劳。
5、无病时以劳动养护阳气，有病时以安静养护阳气。运动能生阳，也能散阳。静止能伤阳，也能敛阳。
6、有病百药不愈者，应当在静室中反省内心，知晓因果，就可以没有疑惑。治法应当在忏悔中寻求，体力不足，辅以心力，精诚所至，金石为开。经文说：使心专注于一处，没有办不成的事。治病也是这样。
7、孔子说：血气未定之时，要戒除色欲。说的是少年人。少男在八卦中属艮卦，阳气在外，阴体未成，最忌讳阴气感召。所以遇到少女则为损卦，遇到长女则为蛊卦，遇到老女则为剥卦，都是阳损阴伤的象。应当以师友之道引导他，使他进入学习，那么遇到中男为蒙卦，遇到长男为颐卦，遇到老男为大畜卦，都是阳生阴长的象。孔子说，有朋友从远方来，不也很快乐吗？说的就是这个道理吧？
8、肺病患者宜远离名声，名人多言语，言语多则损伤肺气；肾病患者宜戒除色欲，好色之鬼亏损精气，精气亏则损伤肾气；肝病患者宜散财，掌财者多使气，气盛则损伤肝气。脾病患者宜节制饮食，食客多摄入，摄入多则损伤脾气。心病患者宜减少睡眠，嗜睡者多眠，眠多则损伤心气。
9、雨，是天气的下降，下降过多没有疏泄的途径，就会发为涝灾，在人身上表现为水肿，治疗应当温升地气，适宜真武汤之类的方剂；云，是地气的上升，上升过多没有收敛下降的路径，就会发为旱灾，在人身上表现为气胀，治疗适宜凉降天气，适宜生脉散之类的方剂。肿胀关乎阴阳升降和天地交通，应当在根本处求治，不可见肿只说利水，见胀只知道破气。万病都应当这样看待。
第六讲 略述
中医启蒙之一：首先阐明阴阳
首先，医学是用来治病的。能不能治好病是检验医学是否有用（不一定有价值，因为价值是商品的属性，治疗并不必然是商业行为）的标准，没有用的医学自然没有存在的价值（这个价值指的是对人的益处，也和商品无关），这一点逻辑能力正常的人基本上都应该明白。
其次，中医是一种治病方法，并且经过了几千年的实践检验，历史证明，正确使用这种方法治疗疾病疗效确切（错误的使用责任在使用者，与医学无关），而且成功地维护了一个民族的繁衍生息和健康成长，这一点也是有目共睹的。
任何一门学问（科学是一种方法论，但学问并不一定都是科学，科学的标准并非为检验一切学问是否有用或一种方法是否有效而设，科学的使用同样不能超越自己的适用范围）都必然有自己的理论基础，医学当然也不例外，中医更是把理法学学习放在方药运用之前，理、法、方、药的次序井然，不容颠倒。
中医的基础理论成熟于上古，完善于汉代，发展于晋唐。金元以降，争论渐起，各执一词，众说纷纭，至学院垄断之后渐呈衰相。但西学东渐之前的理论纷争还属于运用与理解的不同，并不涉及对理论本身的否定。西学东渐之后的理论纷争则是两种理论之间的本质差异所导致的，目前的群众性争论基本上也属于这个范畴。
有些人在肯定中医疗效的同时又对中医理论表示否定，这其中最根本的原因其实还是对中医理论以及中医理论与实践之间的逻辑关系的缺乏了解。所以，把中医治病的原理用相对通俗的语言罗列出来，让大众对中医理论有个比较接近本质的了解就显得很有必要了。
事物是由简单向复杂由低级向高级不断发展变化的，这是辩证唯物主义的认识。正是基于这种认识，唯物主义者们才会认同老子的学说与中医学说都具有“朴素辩证法”的思想。
万物是由简单向复杂变化的，中医理论也是这样认识的，其实这种认识都本于老子《道德经》中“道生一，一生二，二生三，三生万物”的论述。《周易》系辞传也说：易有太极，是生两仪，两仪生四象，四象生八卦。然后才“天地定位，山泽通气，雷风相薄，水火不相射”（说卦传）。
一是数的起点，也是概念的起点，这一点就叫做极，就像地球上虚拟的南北极一样。所以也可以说一就是太极，太极就是一。一分为二，事物发展到二就有了对立，由于同样来自于一，所以对立之中又有统一。这个二用中国古老的概念表述名字就叫“阴阳”（阴阳只是基本概念，就像砖一样，任何建筑都离不开砖，但砖并不等同于建筑，阴阳也一样。从本质上说，迷信只是一种态度，迷信与迷信的对象无关，只和人的主观对事物的态度有关。所以，迷信的对象可以是阴阳，也可以是科学。可以是中医，也可以是西医。迷信的对象可以是任何事物，阴阳并不等于迷信，中医更不等于迷信，可惜很多逻辑混乱的人分不清其中的区别），《周易》就是用阳爻和阴爻来推演万事万物的变化规律的。
即使万物“数之可十，推之可百，数之可千，推之可万，万之大不可胜数”，其生之本也还是本于阴阳。阴阳相贯，如环无端，升降出入，无器不有，又使万物所构成的世界产生了寒来暑往秋收冬藏的四时节气变化。《内经·上古天真论》说：“夫四时阴阳者，万物之根本也。所以圣人春夏养阳，秋冬养阴，以从其根，故与万物浮沉于生长之门。逆其根，则伐其本，坏其真矣。故阴阳四时者，万物之终始也，死生之本也，逆之则灾害生，从之则苛疾不起。是谓得道。”此道就是先天地生的生一又生万物的自然之道，也即辩证唯物主义所谓的自然规律。
阴阳的规律是：“阴在内，阳之守也；阳在外，阴之使也。”“积阳为天，积阴为地。阴静阳躁，阳生阴长，阳杀阴藏。阳化气，阴成形。”“故清阳为天，浊阴为地。地气上为云，天气降为雨。雨出地气，云出天气。”天地之间如此，“人以天地之气生，四时之法成”，自然也逃不出阴阳规律之外：“夫言人之阴阳，则外为阳，内为阴。言人身之阴阳，则背为阳，腹为阴。言人身之脏腑中阴阳，则脏者为阴，腑者为阳。肝心脾肺肾五脏皆为阴，胆胃大肠小肠膀胱三焦六腑皆为阳。”“阴胜则阳病，阳胜则阴病，阳胜则热，阴胜则寒，重寒则热，重热则寒。寒伤形，热伤气，气伤痛，形伤肿。”“阴虚则内热，阴盛则内寒；阳盛则外热，阳虚则内寒。”“寒气生浊，热气生清。清气在下，则生飧泻。浊气在上，则生瞋（月真）胀。”“故清阳出上窍，浊阴出下窍。清阳发腠理，浊阴走五脏。清阳实四肢，浊阴归六腑。”
人与天地相应：“天有四时五行，以生长收藏，以生寒暑燥湿风。人有五脏化五气，以生喜怒悲忧恐。故喜怒伤气，寒暑伤形，暴怒伤阴，暴喜伤阳。……喜怒不节，寒暑过度，生乃不固。重阴必阳，重阳必阴。故曰：冬伤于寒，春必病温。春伤于风，夏生飧泻。夏伤于暑，秋必痎疟。秋伤于湿，冬生咳嗽。”
中医治病首先言诊，诊断有误，则治必难痊。而诊断首先要分清楚的还是阴阳：“善诊者，察色按脉，先别阴阳；审清浊，而知部分；视喘息，听声音，而知所苦；观权衡规矩，而知病之所主；按尺寸，观浮沉滑涩，而知病所生，以治无过，以诊则不失矣。”治疗原则亦不离阴阳：“谨察阴阳所在而调之，以平为期。”治病之要亦首明阴阳：“凡阴阳之要，阳密乃固。两者不和，若春无秋，若冬无夏，因而和之，是谓圣度。故阳强不能密，阴气乃绝。阴平阳秘，精神乃治，阴阳离决，精气乃绝。”
治疗方法亦与表里阴阳相应：“故善治者治皮毛，其次治肌肤，其次治筋脉，其次治六腑，其次治五脏。治五脏者，半死半生也。”“故曰：病之始起也，可刺而已；其盛，可待衰而已。故因其轻而扬之，因其重而减之，因其衰而彰之。形不足者，温之以气；精不足者，补之以味。其高者，因而越之；其下者，引而竭之；中满者，泻之于内；其有邪者，渍形以为汗；其在皮者，汗而发之；其剽悍者，按而收之；其实者，散而写之。审其阴阳，以别柔刚，阳病治阴，阴病治阳，定其血气，各守其乡。血虚宜决之，气虚宜掣引之。”因地制宜，各从所需，真可谓众美兼备，纤善弗遗矣。
阴阳是事物两种最基本的属性，就像人首先要分男女一样，不容混淆。但同一事物中阴阳并非截然可分，阴中有阳，阳中有阴，“万物皆负阴而抱阳”，阴阳互根，如环相贯，这样阴阳才不至于离决。阳化气，阴成形。中医治病以气调形，“上工不治已病治未病”，将疾病消灭于萌芽阶段。气病之后方及形，在形尚有隐显之分。西医理论则没有气的概念，疾病只有成形之后才能明确诊断（有很多内科病在气的阶段尚未成形，西医诊断无病，但病人主观症状十分明显，用中医正确诊断治疗就可以治愈，相信很多年龄稍大一点的人多少会有这样的经验），这是中西两种医学理论之间最本质的区别。
黄帝内经讲记
The Buddha said in the *Sutra of Perfect Enlightenment*: "All sentient beings, from beginningless time, have had samsara due to various loves and desires. If all worlds and all types of birth—egg-born, womb-born, moisture-born, and transformation-born—are established in life through sexual desire, it should be known that the root of samsara is love." Thus, since all sentient beings cannot help but generate greed and attachment, they cannot escape the inevitable connection with sexual desire.
It is human nature that when one is well-fed and warm, one thinks of sexual desire. Not only in the human realm is sexual desire inseparable, but also in the Six Heavens of the Desire Realm: The Heaven of the Four Heavenly Kings is the same as the human realm; the Trayastrimsa Heaven differs slightly, experiencing only wind without flowing impurities; the Yama Heaven engages in sexual intercourse by holding hands; the Tusita Heaven engages in sexual intercourse by smiling at each other; the Nirmāṇarati Heaven engages in sexual intercourse by gazing at each other; and the Paranirmitavaśavartin Heaven engages in sexual intercourse by a fleeting glance. The *Śūraṅgama Sūtra* states: "These six heavens, although their forms move, their mental traces still intersect. From here downwards, it is called the Desire Realm." Although generally referred to as sexual desire, due to different degrees of attachment, there are differences in hierarchy.
Confucius evaluated the *Classic of Poetry*, saying: "The three hundred poems can be summarized in one word: Pure thoughts without evil." He also praised *Guan Ju*, saying: "Joyful but not licentious, sorrowful but not hurtful." Thus, outside the character for "licentiousness," there is the character for "joy" of pure thoughts without evil.
The character for "licentiousness" is often mixed with "joy."所谓 "licentious joy" either means taking pleasure in licentiousness or taking pleasure as licentiousness, which is actually a confusing ambiguity. Confucius praised Yan Hui, saying: "Virtuous indeed is Hui! With a bamboo basket of food and a gourd of water, living in a humble alley, others could not bear the worry, yet Hui did not change his joy. Virtuous indeed is Hui!" He also said of himself: "Eating coarse rice and drinking water, resting my head on my bent arm, joy is also therein. Wealth and honor obtained through unrighteousness are like floating clouds to me." Thus, this "joy" is essentially different from "licentiousness" and cannot be compared.
From the perspective of the Five Elements (Wu Xing), "joy" is equivalent to delight, a feeling of the Heart, corresponding to Fire. Fire tends to flare upward, as the *Śūraṅgama Sūtra* says: "Pure thought ascends." "Licentiousness" sinks into fear, a feeling of the Kidney, corresponding to Water. Water flows downward, as the *Śūraṅgama Sūtra* says: "Pure emotion falls." In fact, what aphrodisiac ads describe as "desiring to become an immortal or die" depicts the near-death fear brought by sexual desire to the participants. Are people not full of fear regarding death? Would anyone laugh loudly during sexual intercourse? Thus, the so-called joy of the licentious is merely wishful thinking, stemming from a confusion between Water and Fire.
Water and Fire correspond to the Heart and Kidney in the Zang-Fu organs. The Heart stores Shen (Spirit), and the Kidney stores Jing (Essence); Jing transforms into Qi, and Qi transforms into Shen. Loss of Jing leads to fear, while attaining Shen leads to joy. Fear and joy sink downward and ascend upward respectively, with opposite directions, reflecting the difference in the functions of Water and Fire. When Water ascends toward Fire, it ultimately results in joy; when Fire descends toward Water, it ultimately results in fear. This is because one acts upon what it overcomes (Sheng), and the other acts upon what overcomes it (Bu Sheng). Acting upon what one overcomes brings gain, hence joy; acting upon what overcomes one brings loss, hence fear. Gain implies substance (Shi), while loss implies emptiness (Xu). As stated in the *Neijing*: "Tranquil and empty, true Qi follows," which is the image of gaining substance.
"Saying 'one who has no desires is strong' means that if Essence is not lost, Form and Spirit will surely be firm. But sentient beings in the Desire Realm cannot leave desire, which is helpless. Is there a method for men and women in love to gain without losing, avoiding emptiness and approaching substance?"
Yes, this is what Confucius meant by "joyful but not licentious." Specifically, it involves: Water ascending without descending, and Essence being stored without being lost. How to achieve this? One needs a secure mechanism for excretion, and if Shen does not move recklessly, it can hold Essence, as the *Neijing* calls "holding fullness" and "controlling Shen." Heart Fire connects downward to Kidney Water; if it does not rise via Liver Wood, it must descend with Water. The mechanism of ascent and descent lies in Wood. Wood can transform into Fire, allowing Essence to transform into Qi; if Wood does not transform into Fire, Essence will flow recklessly. Young people's essence gate is easily moved because their Wood-Fire form is not yet firm, and their control is unstable.
Furthermore, since men and women must interact, interaction must follow the correct way; otherwise, it causes harm without benefit, merely damaging life and longevity. Observing the high level of sexual desire in the heavens of the Desire Realm, where matters are accomplished just by holding hands and looking, shows that this is not universally accessible to lower-realm beings. Their high level reflects a preference for Spirit over Form. Human beings have heavy desires and inevitably engage in physical interaction. However, if one can hold Essence within the Wood-Fire form, allowing Essence to transform into Qi in the realm of Spirit, even if Forms interact, thoughts remain pure; even if Spirits merge, Essence is not disturbed. By not recklessly excreting, staying away from licentiousness and approaching joy, although one may not escape the suffering of samsara, one might avoid the harm of damaging life. Those with ambition should strive!
**Health Preservation Admonitions**
1. Cultivate Qi through silence, nourish Blood by closing eyes, nourish Essence through sleep, and nourish Shen through tranquility.
2. Excessive fame injures the Lungs, excessive lust injures the Kidneys, excessive wealth injures the Liver, excessive food injures the Spleen, and excessive sleep injures the Heart.
3. Those with Lung disease should avoid fame; those with Kidney disease should abstain from lust; those with Liver disease should disperse wealth; those with Spleen disease should regulate diet; those with Heart disease should reduce sleep.
4. Reduce food intake to assist medicine, increase sleep to conserve consumption. Stretch to nourish the body, slow down to eliminate fatigue.
5. When healthy, use labor to nourish Yang; when ill, use tranquility to nourish Yang. Movement generates Yang but can also dissipate it. Stillness can injure Yang but can also gather it.
6. For diseases uncurable by hundreds of medicines, seek the cause in a quiet room, understand cause and effect, and remove doubt. Treatment should be sought through repentance. If physical strength is insufficient, supplement with mental power. Where sincerity reaches, metal and stone open. The sutra says: "Focus the mind in one place, and nothing cannot be accomplished." Treating illness is the same.
7. Confucius said: "While blood and qi are not settled, guard against lust." This refers to young men. In the Bagua, a young man is Gen (Mountain), with Yang Qi outside and Yin body incomplete, most taboo for Yin energy induction. Meeting a young woman leads to Sun (Decrease), meeting an elder sister leads to Gu (Poison/Worms), meeting an old woman leads to Bo (Splitting), all images of Yang damage and Yin injury. Guide him with the way of teacher and friend, leading him to study. Then meeting a middle-aged man leads to Meng (Enlightening), meeting an elder brother leads to Yi (Nourishing), meeting an old man leads to Da Chu (Great Taming), all images of Yang generation and Yin growth. Confucius said, "Is it not delightful to have friends come from afar?" This is what he meant.
8. Lung patients should avoid fame, as celebrities speak much, damaging Lung Qi. Kidney patients should abstain from lust, as lustful men deplete Essence, damaging Kidney Qi. Liver patients should disperse wealth, as wealth holders exert Qi, damaging Liver Qi. Spleen patients should regulate diet, as diners consume much, damaging Spleen Qi. Heart patients should reduce sleep, as sleepers sleep much, damaging Heart Qi.
9. Rain is the descent of Heaven Qi. If descent is excessive without drainage, it causes floods; in humans, it manifests as edema. Treatment should warm and raise Earth Qi, suitable for Zhen Wu Tang. Clouds are the ascent of Earth Qi. If ascent is excessive without convergence, it causes drought; in humans, it manifests as abdominal distension. Treatment should cool and descend Heaven Qi, suitable for Sheng Mai San. Swelling relates to the ascent and descent of Yin and Yang and the communication of Heaven and Earth. Seek treatment at the root. Do not simply promote urination for swelling or break Qi for distension. View all diseases thusly.
**Lecture 6: Brief Overview**
**TCM Enlightenment Part 1: First Clarify Yin and Yang**
First, medicine is used to treat diseases. Whether a disease can be cured is the standard to test if medicine is useful (not necessarily valuable, as value is a commodity attribute, and treatment is not necessarily commercial). Useless medicine naturally has no existence value (this value refers to benefit to humans, unrelated to commodities). Anyone with normal logical ability should understand this.
Second, TCM is a method of treating diseases, tested by thousands of years of practice. History proves that using this method correctly yields definite efficacy (responsibility for incorrect use lies with the user, not the medicine), and it has successfully maintained the reproduction and healthy growth of a nation. This is obvious to all.
Any field of study (Science is a methodology, but study is not necessarily science; the standard of science is not set to test the utility of all studies or methods, and scientific use cannot transcend its scope) must have its own theoretical basis. Medicine is no exception. TCM places theory and method before prescription and herbs, with the order of Theory-Method-Prescription-Herb clear and inviolable.
TCM basic theory matured in ancient times, was perfected in the Han Dynasty, and developed in Jin and Tang. Since Jin and Yuan, debates arose, with each side holding different views. After academic monopoly, it showed signs of decline. Before the influx of Western learning, theoretical disputes belonged to differences in application and understanding, not denying the theory itself. After the influx of Western learning, disputes resulted from essential differences between two theories. Current mass debates basically fall into this category.
Some affirm TCM efficacy but deny TCM theory. The fundamental reason is a lack of understanding of the logical relationship between TCM theory and practice. Therefore, listing the principles of TCM treatment in relatively popular language to give the public a closer understanding of TCM theory is necessary.
Things develop from simple to complex and low to high. This is the view of dialectical materialism. Based on this, materialists agree that Laozi's teachings and TCM share "naive dialectics."
All things change from simple to complex, which TCM also recognizes. This originates from Laozi's *Daodejing*: "The Dao produced One; One produced Two; Two produced Three; Three produced All Things." The *Xi Ci Zhuan* of the *I Ching* also says: "Yi has Taiji, which produces Liangyi (Two Powers); Liangyi produces Sixiang (Four Images); Sixiang produces Bagua (Eight Trigrams). Then 'Heaven and Earth establish positions, Mountains and Marshes communicate, Thunder and Wind clash, Water and Fire do not repel each other'" (*Shuo Gua Zhuan*).
"One" is the starting point of numbers and concepts, called "Ji" (Ultimate), like the virtual North and South Poles on Earth. So, One is Taiji, and Taiji is One. One divides into Two. Development to Two brings opposition. Since both come from One, unity exists within opposition. This "Two" expressed in ancient Chinese concepts is called "Yin and Yang" (Yin and Yang are basic concepts, like bricks; buildings need bricks, but bricks are not buildings. Similarly, superstition is an attitude, unrelated to the object of superstition, only to subjective attitude. The object can be Yin/Yang, science, TCM, or Western medicine. Yin/Yang does not equal superstition, nor does TCM. Unfortunately, many logically confused people cannot distinguish this). The *I Ching* uses Yang and Yin lines to deduce the laws of change in all things.
Even if things are "countable to ten, extendable to a hundred, countable to a thousand, extendable to ten thousand, and the vastness of ten thousand is incalculable," their origin is still based on Yin and Yang. Yin and Yang interpenetrate like a ring without end, ascending and descending, present in every vessel, causing the seasonal changes of cold/heat and harvest/storage in the world constituted by all things. The *Neijing · Shanggu Tianzhen Lun* says: "The Yin and Yang of the four seasons are the root of all things. Thus, sages nourish Yang in Spring and Summer, and Yin in Autumn and Winter, following their roots, floating and sinking with all things in the gate of growth. Reversing their roots destroys their foundation and ruins their truth. Thus, Yin and Yang of the four seasons are the beginning and end of all things, the root of life and death. Reversing them brings disaster; following them prevents severe disease. This is called obtaining the Dao." This Dao is the natural way of generating One and then all things, existing before Heaven and Earth, i.e., the natural law of dialectical materialism.
The law of Yin and Yang is: "Yin inside is the guardian of Yang; Yang outside is the servant of Yin." "Accumulated Yang becomes Heaven; accumulated Yin becomes Earth. Yin is still, Yang is active; Yang generates, Yin grows; Yang kills, Yin stores. Yang transforms into Qi, Yin forms into shape." "Thus, clear Yang becomes Heaven, turbid Yin becomes Earth. Earth Qi ascends to become clouds, Heaven Qi descends to become rain. Rain comes from Earth Qi, clouds come from Heaven Qi." Just as in Heaven and Earth, "Humans are born from the Qi of Heaven and Earth and formed by the laws of the four seasons," escaping neither. "Speaking of human Yin and Yang, exterior is Yang, interior is Yin. Speaking of bodily Yin and Yang, back is Yang, abdomen is Yin. Speaking of Zang-Fu Yin and Yang, Zang are Yin, Fu are Yang. Liver, Heart, Spleen, Lungs, Kidneys (Five Zang) are all Yin; Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, Sanjiao (Six Fu) are all Yang." "Excess Yin injures Yang, excess Yang injures Yin. Excess Yang brings heat, excess Yin brings cold. Extreme cold generates heat, extreme heat generates cold. Cold injures Form, Heat injures Qi. Qi injury causes pain, Form injury causes swelling." "Yin deficiency leads to internal heat, Yin excess leads to internal cold; Yang excess leads to external heat, Yang deficiency leads to internal cold." "Cold Qi generates turbidity, Hot Qi generates clarity. Clear Qi below causes undigested diarrhea. Turbid Qi above causes bloating." "Thus, clear Yang exits upper orifices, turbid Yin exits lower orifices. Clear Yang disperses to couli, turbid Yin enters Five Zang. Clear Yang fills four limbs, turbid Yin returns to Six Fu."
Humans correspond to Heaven and Earth: "Heaven has four seasons and five elements, producing growth, flourishing, storage, and decline, generating cold, heat, dryness, dampness, and wind. Humans have Five Zang transforming five Qi, generating joy, anger, grief, worry, and fear. Thus, joy and anger injure Qi, cold and heat injure Form, violent anger injures Yin, violent joy injures Yang... Unregulated joy and anger, excessive cold and heat make life insecure. Heavy Yin becomes Yang, heavy Yang becomes Yin. Thus, winter injury to cold leads to spring warmth; spring injury to wind leads to summer diarrhea; summer injury to heat leads to autumn malaria; autumn injury to dampness leads to winter cough."
TCM treatment starts with diagnosis. Incorrect diagnosis makes cure difficult. Diagnosis first distinguishes Yin and Yang: "Good diagnosticians observe color and palpate pulse, first distinguishing Yin and Yang; examine clarity and turbidity to know locations; watch breathing and listen to voice to know suffering; observe balance and rules to know the main disease; measure Cun and Chi, observe floating/sinking/slippery/choppy to know disease origin, treating without error, diagnosing without loss." Treatment principles also do not leave Yin and Yang: "Carefully observe Yin and Yang locations and regulate them, aiming for balance." The key to treatment is clarifying Yin and Yang: "The essence of Yin and Yang is that Yang must be dense to be solid. If the two do not harmonize, it is like Spring without Autumn, Winter without Summer. Harmonizing them is called the sage's degree. If Yang is strong but not dense, Yin Qi perishes. If Yin is peaceful and Yang is secret, Spirit governs. If Yin and Yang separate, Essence and Qi perish."
Treatment methods also correspond to exterior-interior Yin and Yang: "Thus, good healers treat hair and skin, next muscle and flesh, next sinews and vessels, next Six Fu, next Five Zang. Treating Five Zang means half dead, half alive." "Thus, at the start of disease, acupuncture suffices; when excessive, wait for decline. Treat light conditions by dispersing, heavy conditions by reducing, declining conditions by revealing. Deficient Form warms with Qi; deficient Essence supplements with flavor. High conditions induce vomiting; low conditions drain thoroughly; fullness in middle drains internally; pathogen soaking induces sweat; pathogen in skin releases sweat; fierce pathogen presses and gathers; excess conditions scatter and purge. Examine Yin and Yang to distinguish soft/hard, treat Yin diseases by regulating Yang, Yang diseases by regulating Yin, determine blood and Qi, each guarding its home. Blood deficiency resolves it, Qi deficiency pulls it." Adapting to local conditions, meeting needs, truly possessing all beauties and omitting no details.
Yin and Yang are the two most basic attributes of things, like distinguishing male and female,不容混淆. But Yin and Yang in the same thing are not strictly separable; Yin contains Yang, Yang contains Yin. "All things carry Yin and embrace Yang." Yin and Yang are mutually rooted, interpenetrating like a ring, preventing separation. Yang transforms Qi, Yin forms shape. TCM treats disease by regulating Qi to adjust Form. "Superior doctors treat disease before it arises," eliminating disease in the bud. Qi disease affects Form later; Form has hidden and manifest distinctions. Western theory lacks the concept of Qi; disease can only be clearly diagnosed after forming (many internal diseases have no Western diagnosis at the Qi stage despite obvious subjective symptoms; correct TCM diagnosis and treatment can cure them, experienced by many older people). This is the essential difference between Chinese and Western medical theories.
**Record of Huangdi Neijing Lectures**