脉浮的表象上面已经谈了，为什么会出现这个脉浮呢？这是因为邪气犯表，阳气应之出表抗邪，脉便随阳而外浮。由此可知，邪之所在，即为阳之所在；而阳之所在，即为病之所在。故脉之在何处，病亦在何处，如脉在三阳，则病亦在三阳；如脉在三阴，则病亦在三阴。
乙、“人法地”
我们在讨论太阳的涵义时，谈到太阳主寒水，其位至高。按照老子的教言，讨论人的问题应该时刻与地联系在一起，那么，在这个地上，什么地方堪称至高呢？当然要算喜马拉雅山。喜马拉雅山是世界上最高大的山脉，而位于中尼两国国界上的珠穆朗玛峰海拔达 8848米，为世界第一高峰。峰上终年积雪，其为高可知，其为寒可知，其为水可知。按照《老子》“人法地”的这个道理，如果要在地上找一个太阳寒水的证据，那么，这个证据非喜山莫属，非珠峰莫属。这便是与太阳最为相应的地方。太阳为病为什么要首言脉浮呢？道理亦在这里。浮脉就其脉势而言，亦为脉之最高位，这样以高应高，脉浮便成了太阳病的第一证据。
丙、太阳重脉
六经病的篇题都强调辨脉，都是病脉证三位一体，但是，我们从提纲条文，亦即病机条文切入，又会发现六经病中尤以太阳与少阴病更为强调这个脉象。太阳与少阴的提纲条文开首就讨论脉象，太阳是“脉浮”，少阴是“脉微细”，而其余四经的提纲条文没有言脉。太阳、少阴提纲条文对脉的这个强调，说明在太阳及少阴病的辨治过程中，脉往往起到决定性的作用，往往是由脉来一锤定音。如太阳篇 42条云：“太阳病，外证未解，脉浮弱者，当以汗解，宜桂枝汤。”52条云：“脉浮而数者，可发汗，宜麻黄汤。”少阴篇 323 条云：“少阴病，脉沉者，急温之，宜四逆汤。”当然，桂枝汤的应用未必就一个“脉浮弱”，麻黄汤的应用未必就一个“脉浮数”，而四逆汤的应用也不仅仅限于一个“脉沉者”，但是，从条文的这个格局，我们应该看到，这个脉是决定性的，这个脉就是条文的“机”。而其他各经的情况则很少这样。我们很少看到说是：“脉弦者，宜小柴胡汤。”“脉大者，宜白虎汤。”这说明脉象在太阳、少阴病中有相当的特异性。太阳、少阴之与脉为什么会具有这样一个特殊关系呢？从前面脉的释义中我们知道，脉乃水月相合，阳加于阴谓之脉。脉无阴水无以成，脉无阳火无以动。所以，一个水一个火，一个阳一个阴，就构成这个脉的关键要素。而太阳主水，为阳中之太阳；少阴为水火之藏，太少的这个涵义正好与脉义相契合。故曰：脉合太阳，脉合少阴。以此亦知脉的变化最能反映太阳少阴的变化。
丁、肺朝百脉的思考
脉与太阳，脉与少阴的这个特殊关系明确之后，我们现在转入脉与肺的问题。《素问·经脉别论》云：“经气归于肺，肺朝百脉。”对这个“肺朝百脉”，《中基》从辅心行血的这个角度去解释。从这个角度去解释，就必须联系到现代的肺循环，或者称作“小循环”。血液经过大循环后，血氧耗失殆尽，右心室将这个含氧很少的静脉血注入肺循环，在这里进行充分的血氧结合，然后再经肺静脉入左心，再进入大循环。所以，机体的每一分血都必须经过肺循环，都必须在这里进行血氧结合。血液经过这道程序后，方流向身体各处。从这个意义来说，肺朝百脉是很容易理解的。但是，这样一个理解又会连带出一个问题，古人如何知道这个“肺循环”？如何知道这个“肺朝百脉”？是凭实验呢？还是凭一个理性思考？另一方面，我们从脉的本义而言，前面曾经提到，脉是水月相合而成。水的意义我们已经很清楚，月的意义上面也讨论过。《说文》云：“月者，太阴之精也。”《淮南子·天文训》云：“水气之精者为月。”太阴之精为月，而肺主太阴；水气之精为月，而肺为水之上源。从肺与水，从肺与月的这个关系看，它完全具备了水月相合之性，也就是完全具备了脉性。《素问》为什么说“肺朝百脉”？《难经》诊脉为什么要独取肺所主的这个“寸口”？显然与肺的上述体性是有关系的。这就从另一个传统的角度谈到了脉与肺的问题。过去学《中基》，对上面提到的这个“肺为水之上源”百思不得其解。肺怎么会是“水之上源”呢？1996年夏，当我第一次涉足西部；当我第一次看到白雪皑皑的高山；当我第一次看到高处的雪水飞流直下，湍湍流入金沙江时，心中的疑团顿然冰释。这不就是“水之上源”吗？这个时候才会对古人的“读万卷书，行万里路”有体会。光读书不行路，行吗？不行！读书是学，行路是思，“学而不思则罔”。所以，这个“行万里路”也很重要。这个时候你才会感受到老子为什么要强调：“人法地，地法天，天法道，道法自然。”老子的这四法才是真正的整体观。中医的特色是整体观念，辨证论治。很多人也都会说这个整体观念，但是，如果对老子这个“四法”没有把握好，那整体观念在你那里不可能真正的实现。中医你只把它放在人的圈子里，或者只结合一些现代医学的东西，那很多的问题你是吃不透的，对这个理论你总感觉不放心。而一旦你把它放到天地里，放到自然里，许多问题就迎刃而解了。对这个理论你也会感到很厚实，靠得住。《素问·金匮真言论》云：“北方生寒，寒生水。”水本来属于北方，现在怎么扯到西方上来。这就要关系到两个问题，一个是相生的问题，金生丽水即从此出。这个问题我们下面会具体谈到。另一个就是先后天的问题。我们观察易系统的先天八卦与后天八卦，后天八卦中，坎水居于正北，所以，我们知道的这个北方生水，水属北方，是从后天的角度来谈的。那么先天呢？在先天八卦里，坎水不居北，它居于正西金位。坎水居西，这不正好说明了长江、黄河的这个源头；这不正好印证了“肺为水之上源”的这个说法。所以，西金与水的关系，肺为水之上源，这都是从先天的角度来谈。先天为体，后天为用，先天为源，后天为流。一个体用，一个源流，这些都是我们研究中医很值得注意的问题。《医原·人身一小天地论》中说：“人之身，肺为华盖，居于至高。”肺属金，五行中金质最重，为什么从属性上这个质性最重的肺反而居于“华盖”之位？为什么高海拔的山脉绝大多数都位于西部？这些都是义趣很深的问题，思考这些问题必定有助于我们对中医的理解，必定有助于我们对整个传统文化的理解。肺处华盖之位，肺为水之上源，肺朝百脉，有关肺的这些义理与太阳的所涵甚相投合。为什么整个太阳篇中肺家的疾病占去很大的一成？其中一个重要的因素就在这里。所以，我们在考虑到与太阳相关的藏府意义时，就不能仅限于足太阳膀胱，手太阳小肠。钱德拉塞卡教授是美籍印度天体物理学家，1983 年诺贝尔物理学奖获得者，他在《莎士比亚、牛顿和贝多芬：不同的创造模式》（Truth and Beauty）一书中写道：“有时我们将同一类思想应用到各种问题中去，而这些问题乍看起来可能毫不相关。例如，用于解释溶液中微观胶体粒子运动（即布朗运动）的基本概念同样可用于解释星群的运动，认识到这一事实是令人惊奇的。这两种问题的基本一致性——它具有深远的意义——是我一生中所遇到的最令人惊讶的现象之一。”当我们看到钱德拉塞卡教授这个精彩的感叹之后，你是否对我们将长江、黄河的源头，将唐古拉山、喜马拉雅山与“肺为华盖”、“肺为水上之源”这样一些看似毫不相干的问题联系在一起，也感到同样的惊讶不已呢？
戊、上善若水
在结束提纲“脉浮”的讨论前，我们还想顺着上面的思路，再谈一点关于水的问题。《老子·八章》云：“上善若水。水善利万物而不争，处众人之所恶，故几于道。”老子为什么将他心目中这个最善的东西用水来比喻呢？就是因为水它虽然出生高贵，虽然它善利万物，但是，它却能不与物争，却能处众人之所恶。什么是众人之所恶呢？就是这个至下之位。人总是向往高处，走仕途的都想升官，搞学问的也都想出人头地，做生意的百万富翁要向千万富翁、亿万富翁看齐。再看这些出生高贵的太子、少爷，哪一个不是高人一等？哪个愿意处众人之下？真正能像曾国藩这样要求自己的后人，那真是太少太少了。当官的如果真能做到口号里喊的那样，做人民的公仆，那真是不简单。人的贪欲心决定了他很难这样做，这就不“几于道”了。不几于道，那就是背道，背道的东西怎么可以长久呢？古人说：富不过三代。这是有道理的。就是李嘉诚你也没办法。因为人很难做到“几于道”。很难有水一样的习性。没有水这样的习性，你怎么可能源远流长呢？富贵三代也就不错了。我们看人体的这个水，人体主水的是肾，肾为水藏，肾在五藏之中处于最低的位置，而肾之华在发，又处于人体最高的位置。一个至高，一个至下，水的深义便充分地显现出来。岳美中先生参古人义，喜用一味茯苓饮来治疗脱发，过去对此甚感不解，今天从水的分上去看它，也就不足为怪了。
（2）头项强痛
甲、太阳之位主头项
太阳之位至高，前面我们讲脉浮的时候曾经谈到，浮脉从位势上说也是一个最高的脉，这里讲头项，头项在人体又是一个最高位。所以，中医的东西除了讲机理以外，还要看它的相应处，相应也是一个重要的方面。六经皆有头痛，为什么在提纲条文里只有太阳讲这个头痛？这显然是相应的关系在起着重要的作用。
乙、项为太阳专位
项，《说文》释为：“头后也。”《释名》曰：“确也，坚确受枕之处。”医家则多谓颈后为项。项的部位在后，这一点没疑问，但，具体在后面的哪一段，上面的释义却比较含糊。那么，这个项的确切部位定在何处比较合适？大家摸一摸枕下的这块地方有一个凹陷处，这个凹陷就像江河的端口，高山雪水就是从这里流入江河的，我以为这个地方应该就是项的确处。项便是以这个地方为中心而作适当的上下延伸。太阳主水，足太阳起于睛明，上额交巅，然后下项，所以吴人驹云：“项为太阳之专位”，太阳的头痛往往连项而痛，这就是太阳头痛的一个显著特点。其他的头痛一般都不会连及于项。此处讲头项痛之外，还加一个强来形容。舒缓柔和之反面即为强，所以，太阳的头项强痛它还具有项部不柔和、不舒缓的一面。这个主要与寒气相关，以物遇寒则强紧，遇温则舒缓也。另外一个方面，项强一证还在十九病机中出现，即“诸痉项强，皆属于湿。”项为江河之端口，水之端口必须土来治之。因此，项强的毛病除与太阳相关外，还与太阴土湿相关。今天我们见到许多“颈椎病”都有项强一证，都可以考虑从太阳、太阴来治疗。
（3）恶寒
甲、第一要证
表受邪，太阳开机必受阻，阳气外出障碍，不敷肌表，所以有恶寒一证。这个恶寒又称表寒，它与天冷的寒不完全相同。这个恶寒对于证明机体患有表证，对于证明太阳系统受邪，具有非常重要的意义。所以古人云：“有一分恶寒，便有一分表证。”见恶寒即应考虑从表治之，从太阳治之。
乙、强调主观感受
脉浮的表象上面已经谈了，为什么会出现这个脉浮呢？这是因为邪气侵犯体表，阳气随之出于体表以抗御邪气，脉象便随着阳气而向外浮起。由此可知，邪气所在的地方，就是阳气所在的地方；而阳气所在的地方，就是病变所在的地方。所以脉象出现在哪里，病也就在哪里，比如脉象在三阳经，那么病也在三阳经；如果脉象在三阴经，那么病也在三阴经。
乙、“人法地”
我们在讨论太阳（六经之一，主寒水，位至高）的含义时，谈到太阳主寒水，其位置至高。按照老子的教诲，讨论人的问题应该时刻与地联系在一起，那么，在这个地上，什么地方堪称最高呢？当然要算喜马拉雅山。喜马拉雅山是世界上最高大的山脉，而位于中尼两国国界上的珠穆朗玛峰海拔达8848米，为世界第一高峰。峰上终年积雪，它的高可知，它的寒可知，它的水可知。按照《老子》“人法地”的这个道理，如果要在地上找一个太阳寒水的证据，那么，这个证据非喜马拉雅山莫属，非珠穆朗玛峰莫属。这便是与太阳最为相应的地方。太阳病为什么要首先说脉浮呢？道理也在这里。浮脉就其脉势而言，也是脉的最高位，这样以高应高，脉浮便成了太阳病（由风寒之邪侵袭人体肌表所致的病证）的第一证据。
丙、太阳重脉
六经病的篇题都强调辨脉，都是病、脉、证三位一体，但是，我们从提纲条文，亦即病机条文切入，又会发现六经病中尤以太阳病和少阴病更为强调这个脉象。太阳病和少阴病的提纲条文开首就讨论脉象，太阳病是“脉浮”，少阴病（心肾阳虚，阴寒内盛所致的病证）是“脉微细”，而其余四经的提纲条文没有言脉。太阳病、少阴病提纲条文对脉的这个强调，说明在太阳病及少阴病的辨治过程中，脉往往起到决定性的作用，往往是由脉来一锤定音。如太阳篇第42条云：“太阳病，外证未解，脉浮弱的，应当用发汗的方法解除，适宜用桂枝汤（调和营卫，解肌发表）。”第52条云：“脉浮而数的，可以发汗，适宜用麻黄汤（发汗解表，宣肺平喘）。”少阴篇第323条云：“少阴病，脉沉的，急需温补，适宜用四逆汤（回阳救逆）。”当然，桂枝汤的应用未必就一个“脉浮弱”，麻黄汤的应用未必就一个“脉浮数”，而四逆汤的应用也不仅仅限于一个“脉沉者”，但是，从条文的这个格局，我们应该看到，这个脉是决定性的，这个脉就是条文的“机”。而其他各经的情况则很少这样。我们很少看到说是：“脉弦的，适宜用小柴胡汤（和解少阳）。”“脉大的，适宜用白虎汤（清热生津）。”这说明脉象在太阳病、少阴病中有相当的特异性。太阳病、少阴病之与脉为什么会具有这样一个特殊关系呢？从前面脉的释义中我们知道，脉是水月相合，阳加于阴谓之脉。脉无阴水无以成，脉无阳火无以动。所以，一个水一个火，一个阳一个阴，就构成这个脉的关键要素。而太阳主水，为阳中之太阳；少阴为水火之藏，太少的这个涵义正好与脉义相契合。故曰：脉合太阳，脉合少阴。以此亦知脉的变化最能反映太阳少阴的变化。
丁、肺朝百脉的思考
脉与太阳，脉与少阴的这个特殊关系明确之后，我们现在转入脉与肺的问题。《素问·经脉别论》云：“经气归于肺，肺朝百脉。”对这个“肺朝百脉”，《中医基础理论》从辅心行血的这个角度去解释。从这个角度去解释，就必须联系到现代的肺循环，或者称作“小循环”。血液经过大循环后，血氧耗失殆尽，右心室将这个含氧很少的静脉血注入肺循环，在这里进行充分的血氧结合，然后再经肺静脉入左心，再进入大循环。所以，机体的每一分血都必须经过肺循环，都必须在这里进行血氧结合。血液经过这道程序后，方流向身体各处。从这个意义来说，肺朝百脉是很容易理解的。但是，这样一个理解又会连带出一个问题，古人如何知道这个“肺循环”？如何知道这个“肺朝百脉”？是凭实验呢？还是凭一个理性思考？另一方面，我们从脉的本义而言，前面曾经提到，脉是水月相合而成。水的意义我们已经很清楚，月的意义上面也讨论过。《说文》云：“月者，太阴之精也。”《淮南子·天文训》云：“水气之精者为月。”太阴之精为月，而肺主太阴；水气之精为月，而肺为水之上源。从肺与水，从肺与月的这个关系看，它完全具备了水月相合之性，也就是完全具备了脉性。《素问》为什么说“肺朝百脉”？《难经》诊脉为什么要独取肺所主的这个“寸口”？显然与肺的上述体性是有关系的。这就从另一个传统的角度谈到了脉与肺的问题。过去学《中医基础理论》，对上面提到的这个“肺为水之上源”百思不得其解。肺怎么会是“水之上源”呢？1996年夏，当我第一次涉足西部；当我第一次看到白雪皑皑的高山；当我第一次看到高处的雪水飞流直下，湍湍流入金沙江时，心中的疑团顿然冰释。这不就是“水之上源”吗？这个时候才会对古人的“读万卷书，行万里路”有体会。光读书不行路，行吗？不行！读书是学，行路是思，“学而不思则罔”。所以，这个“行万里路”也很重要。这个时候你才会感受到老子为什么要强调：“人法地，地法天，天法道，道法自然。”老子的这四法才是真正的整体观。中医的特色是整体观念，辨证论治。很多人也都会说这个整体观念，但是，如果对老子这个“四法”没有把握好，那整体观念在你那里不可能真正的实现。中医你只把它放在人的圈子里，或者只结合一些现代医学的东西，那很多的问题你是吃不透的，对这个理论你总感觉不放心。而一旦你把它放到天地里，放到自然里，许多问题就迎刃而解了。对这个理论你也会感到很厚实，靠得住。《素问·金匮真言论》云：“北方生寒，寒生水。”水本来属于北方，现在怎么扯到西方上来。这就要关系到两个问题，一个是相生的问题，金生丽水即从此出。这个问题我们下面会具体谈到。另一个就是先后天的问题。我们观察易系统的先天八卦与后天八卦，后天八卦中，坎水居于正北，所以，我们知道的这个北方生水，水属北方，是从后天的角度来谈的。那么先天呢？在先天八卦里，坎水不居北，它居于正西金位。坎水居西，这不正好说明了长江、黄河的这个源头；这不正好印证了“肺为水之上源”的这个说法。所以，西金与水的关系，肺为水之上源，这都是从先天的角度来谈。先天为体，后天为用，先天为源，后天为流。一个体用，一个源流，这些都是我们研究中医很值得注意的问题。《医原·人身一小天地论》中说：“人之身，肺为华盖，居于至高。”肺属金，五行中金质最重，为什么从属性上这个质性最重的肺反而居于“华盖”之位？为什么高海拔的山脉绝大多数都位于西部？这些都是义趣很深的问题，思考这些问题必定有助于我们对中医的理解，必定有助于我们对整个传统文化的理解。肺处华盖之位，肺为水之上源，肺朝百脉，有关肺的这些义理与太阳的所涵甚相投合。为什么整个太阳篇中肺家的疾病占去很大的一成？其中一个重要的因素就在这里。所以，我们在考虑到与太阳相关的藏府意义时，就不能仅限于足太阳膀胱，手太阳小肠。钱德拉塞卡教授是美籍印度天体物理学家，1983年诺贝尔物理学奖获得者，他在《莎士比亚、牛顿和贝多芬：不同的创造模式》（Truth and Beauty）一书中写道：“有时我们将同一类思想应用到各种问题中去，而这些问题乍看起来可能毫不相关。例如，用于解释溶液中微观胶体粒子运动（即布朗运动）的基本概念同样可用于解释星群的运动，认识到这一事实是令人惊奇的。这两种问题的基本一致性——它具有深远的意义——是我一生中所遇到的最令人惊讶的现象之一。”当我们看到钱德拉塞卡教授这个精彩的感叹之后，你是否对我们将长江、黄河的源头，将唐古拉山、喜马拉雅山与“肺为华盖”、“肺为水上之源”这样一些看似毫不相干的问题联系在一起，也感到同样的惊讶不已呢？
戊、上善若水
在结束提纲“脉浮”的讨论前，我们还想顺着上面的思路，再谈一点关于水的问题。《老子·八章》云：“上善若水。水善利万物而不争，处众人之所恶，故几于道。”老子为什么将他心目中这个最善的东西用水来比喻呢？就是因为水它虽然出生高贵，虽然它善利万物，但是，它却能不与物争，却能处众人之所恶。什么是众人之所恶呢？就是这个至下之位。人总是向往高处，走仕途的都想升官，搞学问的也都想出人头地，做生意的百万富翁要向千万富翁、亿万富翁看齐。再看这些出生高贵的太子、少爷，哪一个不是高人一等？哪个愿意处众人之下？真正能像曾国藩这样要求自己的后人，那真是太少太少了。当官的如果真能做到口号里喊的那样，做人民的公仆，那真是不简单。人的贪欲心决定了他很难这样做，这就不“几于道”了。不几于道，那就是背道，背道的东西怎么可以长久呢？古人说：富不过三代。这是有道理的。就是李嘉诚你也没办法。因为人很难做到“几于道”。很难有水一样的习性。没有水这样的习性，你怎么可能源远流长呢？富贵三代也就不错了。我们看人体的这个水，人体主水的是肾，肾为水藏，肾在五藏之中处于最低的位置，而肾之华在发，又处于人体最高的位置。一个至高，一个至下，水的深义便充分地显现出来。岳美中先生参古人义，喜用一味茯苓饮来治疗脱发，过去对此甚感不解，今天从水的分上去看它，也就不足为怪了。
（2）头项强痛
甲、太阳之位主头项
太阳之位至高，前面我们讲脉浮的时候曾经谈到，浮脉从位势上说也是一个最高的脉，这里讲头项，头项在人体又是一个最高位。所以，中医的东西除了讲机理以外，还要看它的相应处，相应也是一个重要的方面。六经皆有头痛，为什么在提纲条文里只有太阳讲这个头痛？这显然是相应的关系在起着重要的作用。
乙、项为太阳专位
项，《说文》释为：“头后也。”《释名》曰：“确也，坚确受枕之处。”医家则多谓颈后为项。项的部位在后，这一点没疑问，但，具体在后面的哪一段，上面的释义却比较含糊。那么，这个项的确切部位定在何处比较合适？大家摸一摸枕下的这块地方有一个凹陷处，这个凹陷就像江河的端口，高山雪水就是从这里流入江河的，我以为这个地方应该就是项的确处。项便是以这个地方为中心而作适当的上下延伸。太阳主水，足太阳膀胱经起于睛明，上额交巅，然后下项，所以吴人驹云：“项为太阳之专位”，太阳的头痛往往连项而痛，这就是太阳头痛的一个显著特点。其他的头痛一般都不会连及于项。此处讲头项痛之外，还加一个强来形容。舒缓柔和之反面即为强，所以，太阳的头项强痛它还具有项部不柔和、不舒缓的一面。这个主要与寒气相关，以物遇寒则强紧，遇温则舒缓也。另外一个方面，项强一证还在十九病机中出现，即“诸痉项强，皆属于湿。”项为江河之端口，水之端口必须土来治之。因此，项强的毛病除与太阳相关外，还与太阴土湿相关。今天我们见到许多“颈椎病”都有项强一证，都可以考虑从太阳、太阴来治疗。
（3）恶寒
甲、第一要证
表受邪，太阳开机必受阻，阳气外出障碍，不敷肌表，所以有恶寒一证。这个恶寒又称表寒，它与天冷的寒不完全相同。这个恶寒对于证明机体患有表证，对于证明太阳系统受邪，具有非常重要的意义。所以古人云：“有一分恶寒，便有一分表证。”见恶寒即应考虑从表治之，从太阳治之。
乙、强调主观感受
The superficial manifestation of a floating pulse has been discussed above. Why does this floating pulse occur? This is because pathogenic factors invade the exterior, and the Yang Qi responds by emerging to the exterior to resist the pathogens; consequently, the pulse floats outward following the Yang Qi. From this, we can deduce that where the pathogen resides, there is the Yang Qi; and where the Yang Qi resides, there is the disease. Therefore, wherever the pulse is located, the disease is also located there. For instance, if the pulse is in the Three Yang meridians, the disease is also in the Three Yang meridians; if the pulse is in the Three Yin meridians, the disease is also in the Three Yin meridians.
Yi. "Man Imitates the Earth"
When discussing the meaning of Taiyang (Taiyang, one of the Six Meridians, governing Cold-Water and occupying the highest position), we mentioned that Taiyang governs Cold-Water and its position is supreme. According to Laozi's teaching, when discussing human issues, one should always connect them with the Earth. So, on this Earth, what place can be considered the highest? Naturally, it is the Himalayas. The Himalayas are the highest mountain range in the world, and Mount Everest, located on the border between China and Nepal, has an altitude of 8,848 meters, making it the highest peak in the world. The peak is covered with snow all year round; its height is evident, its coldness is evident, and its association with water is evident. Following the principle of "Man Imitates the Earth" from *Laozi*, if one were to seek evidence of Taiyang Cold-Water on Earth, this evidence would undoubtedly be found in the Himalayas and Mount Everest. This is the place most corresponding to Taiyang. Why does Taiyang disease first mention a floating pulse? The reason lies here as well. In terms of pulse momentum, the floating pulse is also at the highest position. Thus, high corresponds to high, and the floating pulse becomes the primary evidence for Taiyang disease (a condition caused by wind-cold pathogenic factors invading the body's exterior).
Bing. Taiyang Emphasizes the Pulse
The titles of the chapters on the Six Meridian diseases all emphasize pulse differentiation, presenting a trinity of disease, pulse, and symptoms. However, if we approach from the outline clauses, i.e., pathogenesis clauses, we find that among the Six Meridian diseases, Taiyang disease and Shaoyin disease particularly emphasize this pulse aspect. The outline clauses for Taiyang and Shaoyin diseases begin by discussing the pulse: Taiyang presents with a "floating pulse," while Shaoyin disease (a condition caused by deficiency of Heart-Kidney Yang and internal excess of Yin-Cold) presents with a "thready and fine pulse." The outline clauses for the other four meridians do not mention the pulse. This emphasis on the pulse in the outline clauses of Taiyang and Shaoyin indicates that in the differentiation and treatment of Taiyang and Shaoyin diseases, the pulse often plays a decisive role, delivering the final verdict. For example, Clause 42 of the Taiyang chapter states: "In Taiyang disease, if the external manifestations have not resolved and the pulse is floating and weak, it should be resolved through sweating, using Guizhi Tang (Cinnamon Twig Decoction)." Clause 52 states: "If the pulse is floating and rapid, sweating may be induced, using Mahuang Tang (Ephedra Decoction)." Clause 323 of the Shaoyin chapter states: "In Shaoyin disease, if the pulse is deep, urgent warming is required, using Sini Tang (Frigid Extremities Decoction)." Of course, the application of Guizhi Tang is not limited solely to a "floating and weak pulse," nor is Mahuang Tang limited to a "floating and rapid pulse," nor is Sini Tang limited to a "deep pulse." However, from this structure of the clauses, we should see that the pulse is decisive; the pulse is the "key" of the clause. Such situations are rare in other meridians. We rarely see statements like: "If the pulse is wiry, use Xiaochaihu Tang (Minor Bupleurum Decoction)" or "If the pulse is large, use Baihu Tang (White Tiger Decoction)." This shows that pulse characteristics have considerable specificity in Taiyang and Shaoyin diseases. Why does Taiyang and Shaoyin have such a special relationship with the pulse? From the previous explanation of the pulse, we know that the pulse is formed by the union of Water and Moon; "Yang added to Yin is called the pulse." Without Yin-Water, the pulse cannot form; without Yang-Fire, the pulse cannot move. Thus, one Water and one Fire, one Yin and one Yang, constitute the key elements of the pulse. Taiyang governs Water and is the Taiyang within Yang; Shaoyin is the repository of Water and Fire. The meaning of Tai-Shao (Taiyang and Shaoyin) fits perfectly with the meaning of the pulse. Hence it is said: The pulse combines with Taiyang, the pulse combines with Shaoyin. From this, we also know that changes in the pulse best reflect changes in Taiyang and Shaoyin.
Ding. Reflections on "The Lungs Direct All Pulses"
After clarifying the special relationship between the pulse and Taiyang, and the pulse and Shaoyin, we now turn to the issue of the pulse and the Lungs. *Suwen: Chapter on Distinct Discussions of Meridian Qi* states: "Meridian Qi returns to the Lungs; the Lungs direct all pulses." Regarding this "Lungs direct all pulses," *Basic Theory of Traditional Chinese Medicine* explains it from the perspective of assisting the Heart in circulating blood. Explaining from this angle requires linking it to modern pulmonary circulation, or the "small circulation." After passing through systemic circulation, blood oxygen is depleted; the right ventricle injects this deoxygenated venous blood into pulmonary circulation, where sufficient gas exchange occurs, after which it enters the left heart via pulmonary veins and then re-enters systemic circulation. Thus, every portion of blood in the body must pass through pulmonary circulation and undergo gas exchange here. Only after this process does blood flow to various parts of the body. In this sense, "the Lungs direct all pulses" is easy to understand. However, such an understanding raises another question: How did the ancients know of this "pulmonary circulation"? How did they know "the Lungs direct all pulses"? Was it based on experiments or rational thinking? On the other hand, regarding the original meaning of the pulse, as mentioned earlier, the pulse is formed by the union of Water and Moon. We clearly understand the meaning of Water; the meaning of the Moon was discussed above. *Shuowen Jiezi* states: "The Moon is the essence of Great Yin." *Huainanzi: Treatise on Astronomy* states: "The essence of Water Qi is the Moon." The essence of Great Yin is the Moon, and the Lungs govern Great Yin; the essence of Water Qi is the Moon, and the Lungs are the upper source of Water. From the relationship between the Lungs and Water, and the Lungs and the Moon, the Lungs fully possess the nature of Water-Moon union, i.e., they fully possess the nature of the pulse. Why does *Suwen* say "the Lungs direct all pulses"? Why does *Nanjing* take only the "Cunkou" (Radial Artery at the wrist), governed by the Lungs, for pulse diagnosis? This is obviously related to the aforementioned nature of the Lungs. This discusses the relationship between the pulse and the Lungs from another traditional perspective. In the past, studying *Basic Theory of TCM*, I could not comprehend the statement "the Lungs are the upper source of Water." How could the Lungs be the "upper source of Water"? In the summer of 1996, when I first visited the West; when I first saw snow-capped high mountains; when I first saw snow water from high altitudes flowing down rapidly and turbulently into the Jinsha River, my doubts suddenly dissolved. Is this not the "upper source of Water"? At this moment, one truly understands the ancients' saying: "Read ten thousand books, travel ten thousand miles." Is reading alone enough without traveling? No! Reading is learning, traveling is thinking; "Learning without thinking leads to confusion." Therefore, "traveling ten thousand miles" is also very important. Only then do you feel why Laozi emphasized: "Man imitates the Earth, Earth imitates Heaven, Heaven imitates the Dao, and the Dao imitates Nature." These four imitations of Laozi constitute the true holistic view. The characteristic of TCM is the holistic concept and syndrome differentiation and treatment. Many people claim to understand this holistic concept, but if one does not grasp Laozi's "four imitations," the holistic concept cannot truly be realized in your practice. If you only place TCM within the circle of humans, or only combine it with some modern medical concepts, many problems will remain unclear, and you will always feel uneasy about this theory. But once you place it in Heaven and Earth, in Nature, many problems are solved easily. You will also feel the theory is substantial and reliable. *Suwen: Golden Cabinet True Word Discussion* states: "The North generates Cold, Cold generates Water." Water originally belongs to the North; how does it now relate to the West? This involves two issues: one is the issue of mutual generation, "Metal generates beautiful Water" originates from here. We will discuss this specifically below. The other is the issue of Pre-Heaven and Post-Heaven. Observing the Pre-Heaven and Post-Heaven Bagua systems of Yi, in the Post-Heaven Bagua, Kan Water occupies the due North. Therefore, our knowledge that "the North generates Water, Water belongs to the North" is discussed from the Post-Heaven perspective. What about Pre-Heaven? In the Pre-Heaven Bagua, Kan Water does not occupy the North; it occupies the due West Metal position. Kan Water residing in the West exactly illustrates the sources of the Yangtze and Yellow Rivers; it exactly corroborates the statement "the Lungs are the upper source of Water." Thus, the relationship between West Metal and Water, and the Lungs being the upper source of Water, are all discussed from the Pre-Heaven perspective. Pre-Heaven is Substance, Post-Heaven is Function; Pre-Heaven is Source, Post-Heaven is Flow. One Substance and Function, one Source and Flow; these are all issues worth noting in our study of TCM. *Yi Yuan: Essay on Man as a Small Heaven and Earth* states: "In the human body, the Lungs are the Canopy, occupying the highest position." The Lungs belong to Metal; among the Five Elements, Metal has the heaviest quality. Why does this heaviest Lung, in terms of attributes, instead occupy the position of the "Canopy"? Why are most high-altitude mountain ranges located in the West? These are profound questions; reflecting on them will certainly help us understand TCM and the entire traditional culture. The Lungs occupy the Canopy position, the Lungs are the upper source of Water, the Lungs direct all pulses; the principles concerning the Lungs align closely with the connotations of Taiyang. Why do Lung-related diseases occupy a significant portion of the Taiyang chapter? One important factor lies here. Therefore, when considering the Zang-Fu significance related to Taiyang, we cannot limit ourselves to Foot-Taiyang Bladder and Hand-Taiyang Small Intestine. Professor Subrahmanyan Chandrasekhar, an Indian-American astrophysicist and 1983 Nobel Laureate in Physics, wrote in his book *Shakespeare, Newton, and Beethoven: The Pattern of Creative Activity*: "Sometimes we apply the same kind of thought to various problems, which at first glance may seem completely unrelated. For example, the basic concepts used to explain the motion of microscopic colloidal particles in solution (i.e., Brownian motion) can also be used to explain the motion of star clusters. Realizing this fact is astonishing. The fundamental consistency of these two types of problems—which has profound implications—is one of the most surprising phenomena I have encountered in my life." After seeing this wonderful exclamation by Professor Chandrasekhar, do you also feel equally astonished when we link the sources of the Yangtze and Yellow Rivers, the Tanggula Mountains, the Himalayas, with seemingly unrelated issues such as "the Lungs are the Canopy" and "the Lungs are the upper source of Water"?
Wu. The Highest Good is Like Water
Before concluding the discussion on the outline "Floating Pulse," we wish to follow the above line of thought and discuss a bit more about Water. *Laozi, Chapter 8* states: "The highest good is like Water. Water benefits all things without contending, dwelling in places that others disdain; thus it is close to the Dao." Why did Laozi use Water to metaphorize the most excellent thing in his mind? It is precisely because although Water is born noble and benefits all things, it does not contend with objects, yet dwells in places that others disdain. What are the places that others disdain? This is the lowest position. People always yearn for heights; those in officialdom want promotion, scholars want to stand out, and business millionaires aspire to become tens of millions or hundreds of millions. Look at these nobly born princes and young masters; isn't everyone superior to others? Who is willing to dwell below others? Those who can demand of their descendants as Zeng Guofan did are too few. If officials could truly act as public servants of the people as their slogans proclaim, that would indeed be remarkable. Human greed makes it difficult to do so; this is not "close to the Dao." Not close to the Dao means going against the Dao; how can something contrary to the Dao last long? The ancients said: Wealth does not pass three generations. This is reasonable. Even Li Ka-shing cannot escape this. Because humans find it hard to be "close to the Dao." It is hard to have habits like Water. Without such habits, how can one have a long history and broad influence? Being wealthy for three generations is already good enough. Looking at Water in the human body, the Kidneys govern Water; the Kidneys are the Water repository. Among the Five Zang Organs, the Kidneys are in the lowest position, while the bloom of the Kidneys is in the hair, which is in the highest position of the human body. One supreme, one lowest; the profound meaning of Water is fully manifested. Mr. Yue Meishan, referencing ancient principles, liked to use a single-herb Poria Drink to treat hair loss. Previously, this was incomprehensible; today, viewing it from the distribution of Water, it is no longer strange.
(2) Stiffness and Pain of the Head and Neck
Jia. The Position of Taiyang Governs the Head and Neck
The position of Taiyang is supreme. As mentioned earlier when discussing the floating pulse, the floating pulse is also the highest pulse in terms of position. Here, discussing the head and neck, the head and neck are again the highest position in the human body. Therefore, besides explaining mechanisms, TCM also looks at correspondences; correspondence is also an important aspect. All Six Meridians can have headaches, but why do only the outline clauses for Taiyang mention this headache? This is clearly because correspondence plays an important role.
Yi. The Neck is the Exclusive Domain of Taiyang
The term "Neck" (Xiang), explained in *Shuowen*, is: "The back of the head." *Shiming* says: "Firm, the place where the pillow rests firmly." Physicians mostly refer to the back of the neck as Xiang. There is no doubt that the position of Xiang is at the back, but the specific segment at the back described above is somewhat vague. So, where is the exact position of Xiang best defined? Everyone touch the depression under the occiput; this depression is like the mouth of a river, where snow water from high mountains flows into the river. I believe this place should be the true location of Xiang. Xiang extends appropriately up and down from this center. Taiyang governs Water; Foot-Taiyang Bladder Meridian starts at Jingming, goes up the forehead to intersect at the vertex, and then descends to the neck. Therefore, Wu Renju said: "The neck is the exclusive domain of Taiyang." Headaches of Taiyang often extend to the neck; this is a significant characteristic of Taiyang headaches. Other headaches generally do not extend to the neck. Besides mentioning headache and neck pain, the term "stiffness" (Qiang) is added. The opposite of relaxed and gentle is stiffness; therefore, the stiffness and pain of the head and neck in Taiyang also includes the aspect of the neck being unrelaxed and ungentle. This is mainly related to Cold Qi; objects become tight when encountering cold and relaxed when encountering warmth. On the other hand, the symptom of neck stiffness appears in the Nineteen Pathogenesis Mechanisms, namely: "All spasms and neck stiffness belong to Dampness." The neck is the mouth of the river; the mouth of water must be controlled by Earth. Therefore, apart from being related to Taiyang, neck stiffness is also related to Taoyin Earth-Dampness. Today, we see many cases of "cervical spondylosis" with neck stiffness; these can be considered for treatment from Taiyang and Taoyin perspectives.
(3) Aversion to Cold
Jia. The Primary Symptom
When the exterior is invaded by pathogens, the opening mechanism of Taiyang must be obstructed, hindering the outward movement of Yang Qi, preventing it from nourishing the muscle surface, thus resulting in aversion to cold. This aversion to cold is also known as Exterior Cold; it is not entirely the same as the cold of weather. This aversion to cold is of great significance for proving that the body suffers from an Exterior Syndrome and that the Taiyang system is invaded by pathogens. Therefore, the ancients said: "For every point of aversion to cold, there is a point of Exterior Syndrome." Upon seeing aversion to cold, one should consider treating from the Exterior, from Taiyang.
Yi. Emphasis on Subjective Feeling