接下来我们看“三焦”这一府，三焦的官位，《灵兰秘典论》封定为：“决渎于官，水道出焉。”什么是决渎呢？决者，疏通也，流行也，开闭也，故《灵枢·九针十二原》曰：“闭虽久，犹可决也。”那么，渎呢？渎，《说文》云：“沟也。”沟这是从小的方面言渎，大的方面，“江湖淮济为四渎”，即江水、湖水、淮水、济水名为四渎。所以，决渎合起来就是疏通流行沟渠水路，使水道畅通，故“决渎之官，水道出焉”。而惟有水道畅通，才能保障水利万物而不害万物。因此，决渎这一官对于身体健康，对于国计民生，都是很重要的一官。决渎这一官为什么会是三焦来承担呢？这个问题很复杂，也很有争议，似乎我也没有这个能力把它全面的澄清。因此，这里只是就三焦这个概念谈一些相关的想法。三焦我们首先来看“焦”，“焦”的意义应该比较清楚，它是火字底，所以与火有关系。我们将什么东西往火上一烤，它就显现这个“焦”臭来，因此，焦者火之臭也。焦就是火的作用的一个显现。我们看运气，运气的少阳相火即以三焦言，说明三焦与火的联系是很确凿的。决渎之官要三焦来担当，开通水道的作用要三焦来完成，这说明什么问题呢？这说明了水的功用必须靠火来帮助完成，这又再一次证明了我们在太阳这一章中阐述的理论。焦的意义我们清楚了，它与火有关，那为什么要叫“三焦”呢？三焦说明火的性质有三，火的来路有三，说宽一点，三火就是天火、地火、人火，说窄一点，就是上焦之火、中焦之火、下焦之火。上焦之火主要讲心肺之阳，中焦之火主要讲脾阳，下焦之火主要讲肾阳。我们回忆一下《中医内科》，《中医内科》在讲到水肿的时候，水液的代谢是不是主要与肺、脾、肾三脏相关？确实主要与肺、脾、肾相关。火的性质，火的来路我们讲了三个，同理，靠火作用的这个水的出路亦应该有三个，这就是上焦天水，中焦地水，下焦水水。从自然的角度讲，天水即自然降雨之水，而肺为五藏之天，肺为水之上源，肺所主的这个水与天水相关；地水即地下水，地下之暗河系统即属于此类，脾主运化，脾属土，土克水，脾所主的这个水与地水相应；水水即江河湖海之水，肾为水藏，肾所主的这个水与水水相应。上面这些水，上焦水、中焦水、下焦水，分开来是三水，合起来是一水，因为水与水之间始终在相互作用、相互影响。三水之中，我们尤其应该注重这个中焦水，中焦水也就是地下暗河系统的水，这个暗河系统的走向形成了传统所说的“龙脉”。龙脉不仅是风水学关心的一个大问题，也应该是现代生态学关注的一个大问题。有些地方为什么草木茂密，郁郁葱葱？有些地方为什么寸草不生，甚至还要沙漠化？关键的在于这个“龙脉”的有无。有龙脉，有地下水，那自然万物生长，山林茂密。没有龙脉，没有地下水，那自然万物不生，山野荒漠。青山绿水这句话应该往深处看，这个绿水是青山的前提，有绿水才有青山，没有绿水，那就只有不毛之地。而这个绿水有时是我们看到的河溪，有时则是看不到的地下水，是龙脉。因此，人工植树造林也要看条件，看你植树的地方有没有这个龙脉，有龙脉你植的树就容易成林，没有龙脉呢？你很可能白打工。所以，植树造林也不能光凭热情，还要讲科学，还要讲风水。风水术中就有辨认龙脉的具体方法。你把龙脉转换成地下水，转换成暗河系统，那寻找龙脉就变成了科学。其实古代的很多学科研究的都是科学，只是这个名字叫起来使我们很容易联系到迷信。因此，命名的科学化、现代化倒是一个值得考虑的问题。中焦地水关系到整个生态，现在搞西部开发首先强调生态环境，但是，如果没有很好地认识这个地水与生态的关系，还是这样无限止的开采地水，那这个生态没法好起来。另外就是地水受到日益严重的破坏，这对于人体的中焦会有什么影响呢？这个因素必须考虑进去。现在现代医学已经意识到社会因素、心理因素对于医学的影响，搞了社会医学模式，心理医学模式。那么，这个环境医学模式，生态医学模式应该迟早会提出来。
4.少阳运气义
前面谈少阳经义的时候，少阳经所处的这个位置与它主枢的功用非常相符，这使我们想到经典概念的严密性，它不仅有功能的基础，也有结构的基础。这就要求我们在探讨每一个经典的概念时，都必须做到严肃认真，切忌得过且过。经典概念的涵义很广，以我们目前所编写的教材而言，这个涵义还远远没有探求出来。迄今为止，统编教材已搞了六版，现在又在紧锣密鼓地组编七版，这些不同版的教材有什么区别呢？除了版本上的区别，在内涵上看不出有什么大的突破。中医教育适不适合搞统编教材，我们需不需要这样频繁的变更教材？这个问题值得大家商讨。对于经典的每一个概念都应该花大力气去研究、去探求，我的这部著述起名为《思考中医》，其实就是通过对中医一些主要概念的思考，尤其是对《伤寒论》中一些主要概念的思考展开来的。中医的一些基本概念思考清楚了，中医的整个脉络就会十分明晰地呈现在你的眼前。这个时候不管你搞不搞中医，也不管外界对中医是个什么看法，都无法动摇你对中医的认识。这样一个认识在佛门中又叫定解，定解不容易获得，而一旦获得就牢不可破。在现代化的时代里要想学好中医，这个定解非建立不可。
在运气里，少阳主相火，相火这个概念的建立具有非常重要的意义，由它映射出的问题恐怕不是现在这个篇幅可以探讨清楚。因此，本节只能由浅入深地作一个相似的讨论。很显然，相火是针对君火而提出来的一个概念，因此，讨论相火必然就得跟君火联系起来。我们看运气的相火在人属三焦、心包，君火在人属心与小肠，现在我们暂且撇开三焦、小肠，来看这个心与心包。心之外有一个独立的心包，而且有专门的手厥阴相连，这在中医确实是一个非常特殊的地方。除心之外，肝脾肺肾有没有相应的肝包、脾包、肺包、肾包呢？没有！只有心有。因此，心之有心包，与火之分君相是有紧密关联的，我们不能将它作为一般的问题来讨论。过去一些医家，特别是金元时期的一些医家，把这个问题简单化了，一般化了，以为火分君相，一个变两，这便将土木金水一对一的格局打破了，本来是一水对一火，现在搞出两个火来，一水怎能治二火呢？于是“阴常不足，阳常有余”的观点被提出来了，而滋阴一派，泻火一派亦应运而生。上述这个问题不能这样简单来看，火之有君相，即如心之有心包，一个是从五行六气的角度谈，一个是从藏府的角度谈。五行之间有区别，水火怎么没区别，它有寒热的区别，天地怎么没区别，它有高下的区别。从寒热，从高下来谈区别是可以的，但，从有余不足去谈这个区别，那就会有不妥处。心与其余四藏，火与其余四行，我们很难将它们放在同一水平来思维。它们之间不平等，它们之间有差别。你不承认这个不平等，你不承认这个差别，那整个自然之性就会被扭曲。所以，我始终对男女平等的提法持保留意见，男女不可能平等，也不能平等。除非你能让男人来月经，让男人生孩子。还是女的来月经，还是女的生孩子，你却要搞男女平等，其结果会怎样呢？从长远的利益看，从根本的利益看，损失的还是女性。女性的“权利”好像增加了，而女性的负担却越来越重。前门赶走虎，后门迎来狼。越搞平等，其实就越不平等。上述这个差别，上述这个不平等，在形而上与形而下里表现得更为突出。
《易·系辞》云：“形而上者谓之道，形而下者谓之器。”有关形而上与形而下以及道与器的问题，我们在第一章中已作过讨论，心为君主之官，处形而上之位，其余藏府则为臣使之官，而处形而下的范围。上述的这个关系如果从五行的角度看，则能得到更好的说明。五行中，火属心，其余金木水土分属肺肝肾脾。五行之间一个最大的差别是什么呢？就是火与其余四行的差别。火放开了，它往上走，因为火性炎上，而其余的金木水土放开了，它们往哪走？它们只能往下走。因此，在五行里，这个形而上与形而下的区别是了了分明的。用不着我们去动脑筋，它自然地就上下分明。形而上者谓之道，形而下者谓之器。道与器有什么区别呢？除了上面这个有形无形，向上向下的区别外，还有一个很内在、很本质的区别：是器它就有生化，它就有升降出入。所以，《素问·六微旨大论》云：“是以升降出入，无器不有。故器者生化之宇，器散则分之，生化息矣”。有器就有生化，有生化就必有不生化：有器就有升降出入，有升降出入就必有升降息、出入废，这是非常辩证的一对关系。既然有器形成，那自然就有器散的时候，“器散则分之，生化息矣”。有生化就有不生化，而从佛门的观点说就是有生必有灭，生灭相随。那么，这个生化与不生化以及这个生灭的根源在哪里呢？很显然与这个器有关，与这个形而下有关。所以，器世界的东西，形而下的东西都是有生化的，都是生灭相随。有生化，有生灭，这就有变动，《易》也好，医也好，都强调一个“成败倚伏生乎动”。因此，这个变动生起来，成败、兴衰就生起来，轮转漂流就生起来。你要想获得永恒，在器世界这个层次，在形而下这个层次，那是万万不可能。因为你有生化，有生灭。要想获得永恒，那怎么办呢？只有一个办法，就是设法不生不化。无有生灭，无有生化，自然就无有变动，如如不动那还有什么成败，还有什么兴衰，这就永恒了。对这样一个问题的可能性，黄帝也十分关切，于是便有“帝曰：善。有不生不化乎？岐伯曰：悉乎哉问也！与道合同，惟真人也。帝曰：善”（见《六微旨大论》）的这样一段对话。可见不生不化是完全有可能的，条件就是“与道合同”，与“形而上”合同。因为在形而上这个层次，在道这个层次，在心这个层次，它不具器，不具器，那就不会有生化，没有生化，所以它能“不生不灭，不增不减，不垢不净”。因此，佛家也好，道家也好，她所追求的最高境界，她的理想目标，其实就在形而上这个范围里。《老子》云：“为学日益，为道日损，损之又损，以至于无为。”损什么呢？就是损这个器世界的东西，就是损这个形而下的东西。你对器世界的执著越来越少，你对形而下的执著越来越少，那当然就趋向形而上了，这就是“与道合同”的过程。佛家讲“看破，放下，随缘，自在”，看破什么？放下什么？就是要看破、放下这个器世界，这个形而下。在形而下里，在器世界里，到处是束缚，到处是障碍，你怎么可能获得自在？所以，你要想真正地大自在，那就必须“看破、放下”。佛家修炼讲“明心见性”，道家修炼讲“修心养性”，可见都在形而上这个圈子里。因此，形而上与形而下不仅将道器区分出来，也将圣凡区分出来，也将中西文化的差别区分出来。你要搞中西文化的比较研究，如果你不把着眼点放在这个上面，你能比较出一个什么来？我们谈火分君相，也要着眼到这个上面来。既然心火属形而上这个层次，位居君主，不具形器，那它怎么跟器世界的其余藏府打成一片？作为火它怎么腐熟水谷？它怎么蒸腾津液？它怎么熏肤、充身、泽毛？那就只好由相火来，让相火来履行这个“凡火”的职责。因此，相火概念的产生正是基于这样一个理性思考和实际需要的前提。所以，从形而上与形而下来讲，君火属形而上，相火属形而下。形而上，故君火以明；形而下，故相火以位。心者，君主之官，神明出焉。《易·系辞》曰“神无方”，神无方，故以相火为方，以相火为位。神用没有方位可言，她只随缘显现，而在器世界这个层次又不能没有方位，因此，建立相火以为方位。前面我们曾经谈到人与其他动物最大差别这个问题，这是我们提出“主动用火”亦是一个最大的差别。迄今为止，在所有的动物中，只有人类是主动用火的，而在这个主动用火的现象背后存在一个更具实义的差别，就是人类独特的思维。心火主神明，故火与思维有密切的关系。火与思维相关，思维由火所主。而现在火作了君相的划分，作了形而上与形而下的划分，这就向我们提出了一个问题，思维是否也有君相的差别？在思维这个领域，在意识这个领域，哪些属于形而上？哪些属于形而下？潜意识、无意识，以及思维中的直觉，是否就属于形而上的范围？而逻辑思维是否就属于形而下的范畴？思维和意识问题受到了越来越多的关注，尤其是对那些影响人类文明进程的重大发现后面的这些思维和意识过程，这些过程中所显现的和谐和惊世骇俗，令人们惊讶不已并深受感动。
接下来我们来看“三焦”这一腑。关于三焦的官职，《灵兰秘典论》将其封定为：“决渎之官，水道出焉。”什么是“决渎”呢？“决”，意思是疏通、流行、开闭，所以《灵枢·九针十二原》说：“闭塞虽久，仍可疏通。”那么，“渎”是什么意思呢？《说文解字》解释为：“沟渠。”从小的方面来说，“渎”指沟渠；从大的方面来说，“江湖淮济称为四渎”，即江水、湖水、淮水、济水被称为四渎。因此，“决渎”合起来就是疏通流通沟渠水路，使水道畅通，所以说“决渎之官，水道由此而出”。只有水道畅通，才能保障水利润万物而不伤害万物。因此，这个“决渎之官”对于身体健康，对于国家民生，都是非常重要的一官。
为什么由三焦来承担这个“决渎之官”的职责呢？这个问题很复杂，也很有争议，我似乎也没有能力把它全面澄清。因此，这里只是就“三焦”这个概念谈一些相关的想法。首先看“焦”字，“焦”的意义应该比较清楚，它是火字底，所以与火有关。我们将什么东西往火上一烤，它就显现出“焦”臭，因此，“焦”是火的臭味。“焦”就是火的作用的一种显现。我们看五运六气，运气中的少阳相火即以三焦而言，说明三焦与火的联系是很确凿的。既然“决渎之官”要由三焦担当，开通水道的作用要由三焦来完成，这说明了什么问题呢？这说明水的功用必须靠火来帮助完成，这又再一次证明了我们在太阳病（太阳经受邪所致的病证）这一章中阐述的理论。
既然清楚了“焦”的意义，它与火有关，那为什么要叫“三焦”呢？“三焦”说明火的性质有三类，火的来路有三处。说得宽泛一点，三火就是天火、地火、人火；说得狭窄一点，就是上焦之火、中焦之火、下焦之火。上焦之火主要讲的是心肺之阳，中焦之火主要讲的是脾阳，下焦之火主要讲的是肾阳。我们回忆一下《中医内科学》，在讲到水肿时，水液的代谢是不是主要与肺、脾、肾三脏相关？确实主要与肺、脾、肾相关。
刚才讲了火的性质和火的来路有三个，同理，依靠火的作用的水的出路也应该有三个，这就是上焦天水、中焦地水、下焦水水。从自然的角度讲，天水即自然降雨之水，而肺为五脏之天，肺为水之上源，肺所主的水与天水相关；地水即地下水，地下暗河系统即属于此类，脾主运化，脾属土，土克水，脾所主的水与地水相应；水水即江河湖海之水，肾为水藏，肾所主的水与水水相应。上面这些水，上焦水、中焦水、下焦水，分开来是三水，合起来是一水，因为水与水之间始终在相互作用、相互影响。在三水之中，我们尤其应该注重中焦水，中焦水也就是地下暗河系统的水，这个暗河系统的走向形成了传统所说的“龙脉”。龙脉不仅是风水学关心的一个大问题，也应该是现代生态学关注的一个大问题。有些地方为什么草木茂密，郁郁葱葱？有些地方为什么寸草不生，甚至还要沙漠化？关键在于这个“龙脉”的有无。有龙脉，有地下水，那自然万物生长，山林茂密。没有龙脉，没有地下水，那自然万物不生，山野荒漠。“青山绿水”这句话应该往深处看，这个绿水是青山的前提，有绿水才有青山，没有绿水，那就只有不毛之地。而这个绿水有时是我们看到的河溪，有时则是看不到的地下水，即龙脉。因此，人工植树造林也要看条件，看你植树的地方有没有这个龙脉，有龙脉你植的树就容易成林，没有龙脉呢？你很可能白忙活。所以，植树造林也不能光凭热情，还要讲科学，还要讲风水。风水术中就有辨认龙脉的具体方法。你把龙脉转换成地下水，转换成暗河系统，那寻找龙脉就变成了科学。其实古代的很多学科研究的都是科学，只是这个名字叫起来使我们很容易联系到迷信。因此，命名的科学化、现代化倒是一个值得考虑的问题。
中焦地水关系到整个生态，现在搞西部大开发首先强调生态环境，但是，如果没有很好地认识这个地水与生态的关系，还是这样无限制地开采地水，那这个生态没法好起来。另外就是地水受到日益严重的破坏，这对于人体的中焦会有什么影响呢？这个因素必须考虑进去。现在现代医学已经意识到社会因素、心理因素对于医学的影响，搞了社会医学模式、心理医学模式。那么，这个环境医学模式、生态医学模式应该迟早会提出来。
4. 少阳运气义
前面谈少阳经（少阳经脉）义的时候，少阳经所处的这个位置与它主枢机（主持气机升降出入之枢纽）的功用非常相符，这使我们想到经典概念的严密性，它不仅有功能的基础，也有结构的基础。这就要求我们在探讨每一个经典的概念时，都必须做到严肃认真，切忌得过且过。经典概念的涵义很广，以我们目前所编写的教材而言，这个涵义还远远没有探求出来。迄今为止，统编教材已搞了六版，现在又在紧锣密鼓地组编七版，这些不同版的教材有什么区别呢？除了版本上的区别，在内涵上看不出有什么大的突破。中医教育适不适合搞统编教材，我们需不需要这样频繁的变更教材？这个问题值得大家商讨。对于经典的每一个概念都应该花大力气去研究、去探求，我的这部著述起名为《思考中医》，其实就是通过对中医一些主要概念的思考，尤其是对《伤寒论》中一些主要概念的思考展开来的。中医的一些基本概念思考清楚了，中医的整个脉络就会十分明晰地呈现在你的眼前。这个时候不管你搞不搞中医，也不管外界对中医是个什么看法，都无法动摇你对中医的认识。这样一个认识在佛门中又叫定解（确定的见解），定解不容易获得，而一旦获得就牢不可破。在现代化的时代里要想学好中医，这个定解非建立不可。
在运气学说中，少阳主相火（辅助君火以温煦全身的阳气），相火这个概念的建立具有非常重要的意义，由它映射出的问题恐怕不是现在这个篇幅可以探讨清楚的。因此，本节只能由浅入深地作一个相似的讨论。很显然，相火是针对君火（心火，主宰生命活动的根本之火）而提出来的一个概念，因此，讨论相火必然就得跟君火联系起来。我们看运气的相火在人属三焦、心包（保护心脏的包膜及与其相表里的经脉），君火在人属心与小肠，现在我们暂且撇开三焦、小肠，来看这个心与心包。心之外有一个独立的心包，而且有专门的手厥阴心包经相连，这在中医确实是一个非常特殊的地方。除心之外，肝、脾、肺、肾有没有相应的肝包、脾包、肺包、肾包呢？没有！只有心有。因此，心之有心包，与火之分君相是有紧密关联的，我们不能将它作为一般的问题来讨论。过去一些医家，特别是金元时期的一些医家，把这个问题简单化了，一般化了，以为火分君相，一个变两，这便将土木金水一对一的格局打破了，本来是一水对一火，现在搞出两个火来，一水怎能治二火呢？于是“阴常不足，阳常有余”的观点被提出来了，而滋阴一派、泻火一派亦应运而生。上述这个问题不能这样简单来看，火之有君相，即如心之有心包，一个是从五行六气（木火土金水与风暑湿燥寒）的角度谈，一个是从脏腑的角度谈。五行之间有区别，水火怎么没区别，它有寒热的区别，天地怎么没区别，它有高下的区别。从寒热，从高下来谈区别是可以的，但，从有余不足去谈这个区别，那就会有不妥处。心与其余四脏，火与其余四行，我们很难将它们放在同一水平来思维。它们之间不平等，它们之间有差别。你不承认这个不平等，你不承认这个差别，那整个自然之性就会被扭曲。所以，我始终对男女平等的提法持保留意见，男女不可能平等，也不能平等。除非你能让男人来月经，让男人生孩子。还是女的来月经，还是女的生孩子，你却要搞男女平等，其结果会怎样呢？从长远的利益看，从根本的利益看，损失的还是女性。女性的“权利”好像增加了，而女性的负担却越来越重。前门赶走虎，后门迎来狼。越搞平等，其实就越不平等。上述这个差别，上述这个不平等，在形而上（超越物质形态的精神或道）与形而下（有形质的器物或现象）里表现得更为突出。
《易·系辞》说：“形而上者谓之道，形而下者谓之器。”有关形而上与形而下以及道与器的问题，我们在第一章中已作过讨论，心为君主之官，处形而上之位，其余脏腑则为臣使之官，而处形而下的范围。上述的这个关系如果从五行的角度看，则能得到更好的说明。五行中，火属心，其余金木水土分属肺肝肾脾。五行之间一个最大的差别是什么呢？就是火与其余四行的差别。火放开了，它往上走，因为火性炎上，而其余的金木水土放开了，它们往哪走？它们只能往下走。因此，在五行里，这个形而上与形而下的区别是了了分明的。用不着我们去动脑筋，它自然地就上下分明。形而上者谓之道，形而下者谓之器。道与器有什么区别呢？除了上面这个有形无形，向上向下的区别外，还有一个很内在、很本质的区别：是器它就有生化（生长化收藏的变化），它就有升降出入。所以，《素问·六微旨大论》说：“是以升降出入，无器不有。故器者生化之宇，器散则分之，生化息矣”。有器就有生化，有生化就必有不生化：有器就有升降出入，有升降出入就必有升降息、出入废，这是非常辩证的一对关系。既然有器形成，那自然就有器散的时候，“器散则分之，生化息矣”。有生化就有不生化，而从佛门的观点说就是有生必有灭，生灭相随。那么，这个生化与不生化以及这个生灭的根源在哪里呢？很显然与这个器有关，与这个形而下有关。所以，器世界的东西，形而下的东西都是有生化的，都是生灭相随。有生化，有生灭，这就有变动，《易》也好，医也好，都强调一个“成败倚伏生乎动”。因此，这个变动生起来，成败、兴衰就生起来，轮转漂流就生起来。你要想获得永恒，在器世界这个层次，在形而下这个层次，那是万万不可能。因为你有生化，有生灭。要想获得永恒，那怎么办呢？只有一个办法，就是设法不生不化。无有生灭，无有生化，自然就无有变动，如如不动那还有什么成败，还有什么兴衰，这就永恒了。对这样一个问题的可能性，黄帝也十分关切，于是便有“帝曰：善。有不生不化乎？岐伯曰：悉乎哉问也！与道合同，惟真人也。帝曰：善”（见《六微旨大论》）的这样一段对话。可见不生不化是完全有可能的，条件就是“与道合同”，与“形而上”合同。因为在形而上这个层次，在道这个层次，在心这个层次，它不具器，不具器，那就不会有生化，没有生化，所以它能“不生不灭，不增不减，不垢不净”。因此，佛家也好，道家也好，她所追求的最高境界，她的理想目标，其实就在形而上这个范围里。《老子》说：“为学日益，为道日损，损之又损，以至于无为。”损什么呢？就是损这个器世界的东西，就是损这个形而下的东西。你对器世界的执著越来越少，你对形而下的执著越来越少，那当然就趋向形而上了，这就是“与道合同”的过程。佛家讲“看破，放下，随缘，自在”，看破什么？放下什么？就是要看破、放下这个器世界，这个形而下。在形而下里，在器世界里，到处是束缚，到处是障碍，你怎么可能获得自在？所以，你要想真正地大自在，那就必须“看破、放下”。佛家修炼讲“明心见性”，道家修炼讲“修心养性”，可见都在形而上这个圈子里。因此，形而上与形而下不仅将道器区分出来，也将圣凡区分出来，也将中西文化的差别区分出来。你要搞中西文化的比较研究，如果你不把着眼点放在这个上面，你能比较出一个什么来？我们谈火分君相，也要着眼到这个上面来。既然心火属形而上这个层次，位居君主，不具形器，那它怎么跟器世界的其余脏腑打成一片？作为火它怎么腐熟水谷（消化饮食）？它怎么蒸腾津液（气化水液）？它怎么熏肤、充身、泽毛？那就只好由相火来，让相火来履行这个“凡火”的职责。因此，相火概念的产生正是基于这样一个理性思考和实际需要的前提。所以，从形而上与形而下来讲，君火属形而上，相火属形而下。形而上，故君火以明；形而下，故相火以位。心者，君主之官，神明出焉。《易·系辞》曰“神无方”，神无方，故以相火为方，以相火为位。神用没有方位可言，她只随缘显现，而在器世界这个层次又不能没有方位，因此，建立相火以为方位。前面我们曾经谈到人与其他动物最大差别这个问题，这是我们提出“主动用火”亦是一个最大的差别。迄今为止，在所有的动物中，只有人类是主动用火的，而在这个主动用火的现象背后存在一个更具实义的差别，就是人类独特的思维。心火主神明，故火与思维有密切的关系。火与思维相关，思维由火所主。而现在火作了君相的划分，作了形而上与形而下的划分，这就向我们提出了一个问题，思维是否也有君相的差别？在思维这个领域，在意识这个领域，哪些属于形而上？哪些属于形而下？潜意识、无意识，以及思维中的直觉，是否就属于形而上的范围？而逻辑思维是否就属于形而下的范畴？思维和意识问题受到了越来越多的关注，尤其是对那些影响人类文明进程的重大发现后面的这些思维和意识过程，这些过程中所显现的和谐和惊世骇俗，令人们惊讶不已并深受感动。
Next, let us examine the *Sanjiao* (Triple Burner), one of the Fu organs. Regarding its official position, the *Ling Shu: Ling Lan Mi Dian Lun* (Spiritual Pivot: Secret Canon of the Imperial Palace) designates it as: "The Official of Decou and Ducts, from which the water passages emerge." What is meant by "Decou and Ducts"? "Jue" (Decou) means to dredge, circulate, or open and close. Thus, the *Ling Shu: Jiu Zhen Shi Er Yuan* (Spiritual Pivot: Nine Needles and Twelve Origins) states: "Even if blockage has existed for a long time, it can still be dredged." Then, what does "Du" (Ducts) mean? The *Shuo Wen Jie Zi* explains it as: "A ditch or canal." From a small-scale perspective, "Du" refers to ditches; from a large-scale perspective, "The four great rivers—Jiang, Hu, Huai, and Ji—are called the Four Du," meaning the Yangtze River, Lake waters, Huai River, and Ji River are named the Four Du. Therefore, "Jue Du" combined means to dredge and circulate through ditches and waterways, ensuring the smooth flow of water channels. Hence, "The Official of Dredging Waterways, from which water passages emerge." Only when water pathways are unobstructed can water benefit all things without harming them. Therefore, this "Official of Dredging" is crucial for both physical health and national livelihood.
Why is the Sanjiao entrusted with this role? This question is complex and controversial, and I do not possess the ability to clarify it comprehensively. Therefore, here I will only discuss some related thoughts on the concept of Sanjiao. First, let us look at the character "Jiao" (Scorched/Burnt). Its meaning should be relatively clear; it has the fire radical, so it relates to fire. When we roast something over fire, it emits a scorched odor; thus, "Jiao" is the odor of fire. "Jiao" is a manifestation of the function of fire. In the context of Wu Yun Liu Qi (Five Movements and Six Qi), the Shaoyang Xianghuo (Ministerial Fire) is expressed through the Sanjiao, indicating that the connection between Sanjiao and fire is well-established. Since the "Official of Dredging" must be borne by the Sanjiao, and the function of opening water passages must be completed by the Sanjiao, what does this indicate? It indicates that the function of water must rely on fire to assist in its completion. This once again proves the theory expounded in our chapter on Taiyang disease (a syndrome caused by pathogenic invasion of the Taiyang channel).
Having clarified the meaning of "Jiao" and its relation to fire, why is it called "San Jiao" (Triple Burner)? "San" indicates that there are three natures of fire and three origins of fire. Broadly speaking, the three fires are Heavenly Fire, Earthly Fire, and Human Fire; narrowly speaking, they are the Fire of the Upper Jiao, Middle Jiao, and Lower Jiao. The Fire of the Upper Jiao primarily refers to the Yang of the Heart and Lungs; the Fire of the Middle Jiao primarily refers to Spleen Yang; and the Fire of the Lower Jiao primarily refers to Kidney Yang. Recall the *Zhong Yi Nei Ke Xue* (Internal Medicine of Traditional Chinese Medicine): when discussing edema, is the metabolism of body fluids mainly related to the Lung, Spleen, and Kidney? Indeed, it is mainly related to these three Zang organs.
We have discussed three natures and origins of fire. Similarly, the exit pathways of water, relying on the action of fire, should also be three: Upper Jiao Heavenly Water, Middle Jiao Earthly Water, and Lower Jiao Aquatic Water. From a natural perspective, Heavenly Water refers to natural rainfall. The Lung is the Heaven of the Five Zang organs and the upper source of water; the water governed by the Lung corresponds to Heavenly Water. Earthly Water refers to groundwater, specifically underground river systems; the Spleen governs transportation and transformation and belongs to Earth, and Earth controls Water; the water governed by the Spleen corresponds to Earthly Water. Aquatic Water refers to rivers, lakes, and seas; the Kidney is the Water organ, and the water governed by the Kidney corresponds to Aquatic Water. These waters—Upper, Middle, and Lower Jiao water—are three waters when separated, but one water when combined, because water interacts and influences each other continuously. Among these three waters, we should pay particular attention to Middle Jiao water, which is the water of the underground river system. The course of this underground river system forms what is traditionally called the "Dragon Vein" (Long Mai). The Dragon Vein is not only a major concern in Feng Shui but also a significant issue in modern ecology. Why are some places lush with dense vegetation, while others are barren or even desertified? The key lies in the presence or absence of the "Dragon Vein." With a Dragon Vein and groundwater, nature thrives with dense forests. Without it, nature fails to grow, leaving desolate mountains. The phrase "Green Mountains and Clear Waters" should be viewed deeply; clear water is the prerequisite for green mountains. With clear water, there are green mountains; without it, there is only barren land. This clear water is sometimes visible as streams, but often invisible as groundwater—the Dragon Vein. Therefore, artificial afforestation depends on conditions: whether the planting site has a Dragon Vein. If yes, trees are likely to thrive; if no, efforts may be futile. Thus, afforestation cannot rely solely on enthusiasm but must follow science and Feng Shui. Feng Shui techniques include specific methods for identifying Dragon Veins. If you translate the Dragon Vein into groundwater or an underground river system, searching for it becomes scientific. Many ancient disciplines were actually scientific, though their names often evoke associations with superstition. Therefore, the scientification and modernization of terminology is a matter worth considering.
Middle Jiao Earthly Water relates to the entire ecosystem. In the current Western Development strategy, ecological environment is emphasized first. However, if the relationship between Earthly Water and ecology is not well understood, and groundwater continues to be exploited indefinitely, the ecology cannot improve. Additionally, the increasingly severe pollution of groundwater affects the human Middle Jiao; this factor must be considered. Modern medicine has already recognized the impact of social and psychological factors on health, developing social and psychological medical models. Consequently, environmental and ecological medical models should eventually be proposed.
4. Meaning of Shaoyang in Wu Yun Liu Qi
When discussing the Shaoyang Channel earlier, the position of the Shaoyang Channel aligns perfectly with its function as the pivot (the hub governing the ascent, descent, exit, and entry of Qi). This reminds us of the rigor of classical concepts, which have both functional and structural foundations. This requires us to approach every classical concept with seriousness, avoiding superficiality. The connotation of classical concepts is broad; even in currently compiled textbooks, this depth has not been fully explored. To date, unified textbooks have gone through six editions, and work is underway for the seventh. What is the difference between these editions? Aside from version differences, there is little breakthrough in connotation. Is unified textbook education suitable for TCM? Do we need such frequent changes? This deserves discussion. We should invest great effort in researching and exploring every classical concept. My book, titled *Thinking about TCM*, unfolds through thinking about major TCM concepts, especially those in the *Shang Han Lun* (Treatise on Cold Damage). Once basic TCM concepts are clearly understood, the entire脉络 (thread/context) of TCM will appear clearly before your eyes. At this point, regardless of whether you practice TCM or how the outside world views it, your understanding of TCM will remain unshakable. In Buddhism, this is called "Ding Jie" (definite understanding). Ding Jie is hard to obtain, but once obtained, it is indestructible. In the modern era, establishing this Ding Jie is essential for mastering TCM.
In Wu Yun Liu Qi, Shaoyang governs Xianghuo (Ministerial Fire). The establishment of this concept is of great significance, and the issues it reflects cannot be fully explored in this space. Therefore, this section will provide a similar discussion from shallow to deep. Obviously, Xianghuo was proposed in contrast to Junhuo (Monarch Fire). Thus, discussing Xianghuo inevitably involves Junhuo. In Wu Yun Liu Qi, Xianghuo in humans corresponds to the Sanjiao and Pericardium, while Junhuo corresponds to the Heart and Small Intestine. Setting aside the Sanjiao and Small Intestine for now, let us look at the Heart and Pericardium. Outside the Heart, there is an independent Pericardium connected by the Hand Jueyin Pericardium Channel, which is very unique in TCM. Do the Liver, Spleen, Lung, and Kidney have corresponding "Liver Package," "Spleen Package," etc.? No! Only the Heart has one. Therefore, the Heart's Pericardium is closely related to the distinction between Monarch and Ministerial Fire, and we cannot treat it as a general issue. Some past physicians, especially during the Jin-Yuan period, simplified and generalized this problem. They believed that dividing Fire into Monarch and Minister turned one into two, breaking the one-to-one correspondence of Wood, Earth, Metal, and Water. Originally, one Water corresponded to one Fire; now, with two Fires, how can one Water control two Fires? Thus, the view that "Yin is constantly insufficient, and Yang is constantly excessive" emerged, giving rise to schools of nourishing Yin and purging Fire. This issue cannot be viewed so simply. The existence of Monarch and Ministerial Fire is like the Heart having a Pericardium: one discusses from the perspective of Five Elements and Six Qi, the other from the perspective of Zang-Fu organs. There are differences among the Five Elements; why no difference between Water and Fire? They differ in cold and heat. Heaven and Earth differ in height. Discussing differences based on cold/heat or high/low is acceptable, but discussing them based on excess/deficiency is inappropriate. It is difficult to place the Heart and the other four Zang organs, or Fire and the other four elements, on the same level. They are unequal and distinct. Denying this inequality distorts the nature of the universe. Thus, I reserve judgment on the notion of gender equality. Men and women cannot be equal, nor should they be, unless men menstruate and give birth. Women still menstruate and give birth; pursuing equality results in loss for women. From a long-term fundamental interest, women bear heavier burdens despite increased "rights." Driving away the tiger at the front door invites the wolf at the back. Pursuing equality leads to greater inequality. This difference and inequality are more prominent in the realm of the Formless (Xing Er Shang) and the Formed (Xing Er Xia).
The *I Ching: Xi Ci* states: "That which is above form is called Dao (The Way); that which is within form is called Qi (Vessel)." We discussed the Formless and the Formed, and Dao and Qi, in Chapter One. The Heart is the Monarch Official, occupying the position of the Formless; the other Zang-Fu organs are ministerial officials, occupying the realm of the Formed. This relationship is better explained from the perspective of the Five Elements. In the Five Elements, Fire belongs to the Heart, while Metal, Wood, Water, and Earth belong to the Lung, Liver, Kidney, and Spleen, respectively. What is the greatest difference among the Five Elements? It is the difference between Fire and the other four. Fire expands upward because its nature is flaming upwards; Metal, Wood, Water, and Earth expand downward. Thus, in the Five Elements, the distinction between the Formless and the Formed is clear. It naturally distinguishes up and down without effort. The Formless is Dao; the Formed is Qi. Besides being formless/form and up/down, there is an intrinsic, essential difference: Qi possesses Sheng Hua (generation and transformation) and Sheng Jiang Chu Ru (ascent, descent, exit, and entry). Thus, the *Su Wen: Liu Wei Zhi Da Lun* (Basic Questions: Great Treatise on the Microcosm of the Six Qi) states: "Therefore, ascent, descent, exit, and entry exist in no vessel that lacks them. Thus, the vessel is the universe of generation and transformation; when the vessel scatters, it divides, and generation and transformation cease." Where there is a vessel, there is generation and transformation; where there is generation and transformation, there must be non-generation and non-transformation. Where there is ascent/descent/exit/entry, there must be cessation of ascent/descent and abandonment of exit/entry. This is a dialectical relationship. Since vessels form, they must eventually scatter ("when the vessel scatters, it divides, and generation and transformation cease"). Generation implies non-generation; from a Buddhist perspective, birth implies death, and birth and death follow each other. Where is the root of generation/non-generation and birth/death? Clearly, it relates to the vessel and the Formed. Therefore, things in the world of vessels (Formed) undergo generation/transformation and are subject to birth and death. Generation and birth/death imply change. Both the *I Ching* and medicine emphasize that "success and failure, advantage and disadvantage, arise from movement." Thus, when change arises, success/failure and prosperity/decline arise, leading to rotation and drifting. To attain eternity at the level of the world of vessels (Formed) is impossible because of generation and birth/death. To attain eternity, one must seek non-generation and non-transformation. Without birth/death or generation/transformation, there is no change. Being immovable, what success or failure, prosperity or decline remains? This is eternity. Emperor Huangdi was concerned with this possibility, leading to the dialogue: "The Emperor said: Excellent. Is there anything that does not generate or transform? Qibo said: You ask thoroughly! He who conforms to the Dao is only the True Person. The Emperor said: Excellent" (*Liu Wei Zhi Da Lun*). Thus, non-generation and non-transformation are possible, conditioned by "conforming to the Dao" and the "Formless." At the level of the Formless, Dao, and Heart, there is no vessel; without a vessel, there is no generation/transformation. Thus, it is "neither born nor dying, neither increasing nor decreasing, neither defiled nor pure." Whether Buddhist or Daoist, the highest realm and ideal goal lie in the Formless. Laozi said: "In learning, day by day increase; in Dao, day by day decrease. Decrease and again decrease, until non-action is achieved." What is decreased? The things of the world of vessels, the Formed. As attachment to the Formed decreases, one tends toward the Formless; this is the process of "conforming to the Dao." Buddhism speaks of "seeing through, letting go, following conditions, and being free." What is seen through and let go of? The world of vessels, the Formed. In the Formed, in the world of vessels, there are bindings and obstacles everywhere; how can one be free? To achieve true great freedom, one must "see through and let go." Buddhist cultivation speaks of "illuminating the mind and seeing nature"; Daoist cultivation speaks of "cultivating the mind and nurturing nature." Both operate within the Formless. Thus, the Formless and the Formed distinguish Dao from Qi, Sage from Ordinary, and Chinese from Western culture. If comparing Chinese and Western cultures without focusing on this, what can be compared? Our discussion of Fire divided into Monarch and Minister must also focus on this. Since Heart Fire belongs to the Formless, occupies the Monarch position, and lacks form, how does it integrate with the other Zang organs of the world of vessels? As Fire, how does it ripen food and drink? How does it vaporize body fluids? How does it warm the skin, fill the body, and moisten hair? This must be done by Xianghuo (Ministerial Fire), which fulfills the duty of "ordinary fire." Thus, the concept of Xianghuo arose from rational thought and practical necessity. Therefore, regarding the Formless and Formed, Junhuo (Monarch Fire) belongs to the Formless, and Xianghuo (Ministerial Fire) belongs to the Formed. Being Formless, Junhuo illuminates; being Formed, Xianghuo provides position. The Heart is the Monarch Official, from which Shen Ming (Spiritual Consciousness) emerges. The *I Ching: Xi Ci* says, "Shen has no direction." Since Shen has no direction, Xianghuo is given direction and position. Shen's function has no fixed location; it manifests according to conditions. But in the world of vessels, direction is necessary. Thus, Xianghuo is established to provide direction. Earlier, we mentioned the greatest difference between humans and other animals is the "active use of fire." This is also a major difference. To date, only humans actively use fire. Behind this phenomenon lies a more substantial difference: human unique thinking. Heart Fire governs Shen Ming, so Fire is closely related to thinking. Thinking is governed by Fire. Now that Fire is divided into Monarch and Minister, and Formless and Formed, this raises a question: Does thinking also have Monarch and Minister distinctions? In the realm of thinking and consciousness, what belongs to the Formless? What belongs to the Formed? Do sub-consciousness, unconsciousness, and intuition belong to the Formless? Does logical thinking belong to the Formed? Thinking and consciousness are receiving increasing attention, especially the processes behind major discoveries influencing human civilization, revealing harmony and awe-inspiring phenomena that astonish and move people.