历代的科学家们都在探讨这个过程，想使之“真相大白”。心灵深处的这些东西是怎么爆发出来的？心灵深处所唤醒的东西来自何处？对此，柏拉图在《斐德罗》中表述道：“这些被唤醒的东西并不是从外部输入的，而是一直潜藏在无意识领域的深处。”行星运动定律的发现者开普勒为他的这一发现所显示的和谐深深感动，在《世界的和谐》一书中，他写道：“人们可以追问，灵魂既不参加概念思维，又不可能预先知道和谐关系，它怎么有能力认识外部世界已有的那些关系？……对于这个问题我的看法是，所有纯粹的理念，或如我们所说的和谐原型，是那些能领悟它们的人本身固有的。它们不是通过概念过程被接纳，相反，它们产生于一种先天性直觉。”著名物理学家泡利对开普勒的这一思想进行了更为精确的表述：“从最初无序的经验材料通向理念的桥梁，是某种早就存在于灵魂中的原始意象（images）——开普勒的原型。这些原始的意象并不处于意识中，或者说，它们不与某种特定的、可以合理形式化的观念相联系。相反，它们存在于人类灵魂无意识领域里，是一些具有强烈感情色彩的意象。它们不是被思考出来的，而是像图形一样被感知到的。发现新知识时所感到的欢欣，正是来自这早就存在的意象与外部客体行为的协调一致。”（上述两则引文引自 S·钱德拉塞卡著，杨建邺、王晓明先生翻译的《莎士比亚、牛顿和贝多芬》一书，谨此致谢！）一个创造，一个光辉的思想，一个激动人心的理论，它们来自于某种早就存在于灵魂中的原始意象。这个原始意象不来自于外部，不存在于意识这个层面，它来自于无意识；这个原始意象“不是被思考出来，而是像图形一样被感知到的”。这使我们想到了孔子在《易·系辞》中的一段名言：“易无思也，无为也，寂然不动，感而遂通天下之故。”由上述这个原始意象产生出来的思想可以不同，由上述这个原始意象产生出来的创造可以不同，但是，对这个原始意象存在的认识和描述却是这样惊人的相似。这使我们由衷地感到：古圣今圣，其揆一也；中圣西圣，其揆一也。我们不禁要问：《易》是一门什么样的学问？儒家为什么要将《易》立为群经之首？《易》是否就是要专门探讨原始意象那个层面的东西？“星星还是那个星星，月亮还是那个月亮，山也还是那座山哪，梁也还是那道梁。”人类科学迄今为止所发明的这些伟大理论，它们所揭示的，它们要说明的，不过就是自然界这奇异的均衡关系，不过就是自然界各部分之间以及各部分与整体之间的固有的和谐。科学并没有在自然之外创造什么，科学也没有在自然之内减少什么。星星还是那个星星，月亮还是那个月亮。科学只是充分地利用了自然给出的这个均衡与和谐。写到这里，我们惊奇地发现，中医不正是这样一门科学，她在揭示人与自然的和谐方面，她在利用人与自然的和谐方面，做到了尽善尽美，无以复加！
二、少阳病提纲
少阳病提纲的讨论主要以少阳篇 263条“少阳之为病，口苦，咽干，目眩也”为依据。这部分的讨论拟分两个方面。
1.总义
（1）少阳病机提纲条文
其实就是病机条文，这在太阳及阳明篇中已作过论述，既然是病机条文，那它的涵义就关系到整个少阳篇。因此，在这一条上必须多花功夫。为了显示病机条文的重要性，我们还是给它一个病机格式，就是：“诸口苦，咽干，目眩，皆属于少阳。”
（2）三窍的特殊性
我们看提纲条文中讲到三个非常简单的证，就是“口苦，咽干，目眩”，这样三个证好像不痛不痒，怎么可以用它来作少阳病的提纲？说实在，就口苦、咽干、目眩这三证的本身而言，确实有些不打紧，但是，我们一想到经典的特性是“一字之安，坚若磐石，一义之出，灿若星辰。”就知道三证的简单中必然蕴涵着不简单。口苦、咽干、目眩，它主要讲了口、咽、目这三窍，现在我们暂且撇下苦、干、眩，看看这三窍有什么特别的地方。窍者孔穴也，以供出入者也，山川的窍以及人身的窍都不外乎这个出入的作用。既然是出入，那就关系到一个开合的问题。我们看看人身的诸窍中，哪些窍的开合最灵敏，哪些窍的开合最频繁呢？只有口、咽、目这三窍。而且这三窍的开合是最直观的，最易于感觉到的。我们说话的时候，一个最重要的过程就是口在不停的开合，而我们的讲话，连带我们进食、呼吸的吞咽动作，这个咽也在不停的开合，只是这个开合稍深了一层。目呢？目的开合更容易感受到。所以，口、咽、目它的一个最大特征，也是一个我们最容易感受到的特征，就是它的开合性。讲开合，开合这个过程的实现，它靠什么呢？它靠一个枢机。开合越频繁，开合越灵敏，那必然是枢机越灵敏。开合的特征越显著，必然就是枢机的特征越显著。因此，谈口、咽、目，它实际上把一个什么问题带出来了呢？它把枢机的问题带出来了，它把少阳带出来了。你看口、咽、目，你感觉到它的开合，你感觉到它们在“位”的变化上异常灵活，那这个“开合”，这个“位”的变化从哪里来？当然是从“枢”上来。因此，谈一个口、咽、目，便将少阳主枢，便将相火以位的内在涵义活脱脱地呈现出来。还有什么比这个口、咽、目更适合于作少阳的提纲？还有什么比这个口、咽、目更能透出枢机的要义？这时你真有一种非此莫属的感觉。以口、咽、目为少阳提纲，并不是说这三窍就由少阳所主，而是透过这三窍表现出少阳病最最关键的机要。醉翁之意不在酒，诸如此类的手笔，不由得你不叹服。
（3）苦、干、眩义
接下来我们看苦、干、眩，苦是什么呢？苦是火的本味，火味为苦。干呢？凡物近火则干，故干者火之性也。眩者则如《释名》所言：“悬也，目视动乱如悬物，遥遥然不定也。”是什么东西具备这个“遥遥然不定也”之性呢？很显然，风（木）具备这个性，火具备这个性。因此，谈苦、干、眩，并不是说苦、干、眩只限于少阳病所有，而是透过苦、干、眩表出少阳枢机的木火之性、相火之性。另外，对于少阳提纲的讨论我们还可以引而申之，触类而长之。比如这个苦的问题，苦于五行属火，所以，《素问·阴阳应象大论》云：“南方生热，热生火，火生苦，苦生心。”苦不但属火味，亦与心相关。而我们稍作深入，就会发现与苦联系最密切的痛它也与心相关，故《素问·至真要大论》云：“诸痛痒疮，皆属于心。”痛苦与心相关，而在五志中，喜乐亦与心相关。痛苦属心，痛苦生于心，喜乐亦属心，喜乐亦生于心。痛苦、喜乐与心的这个特殊关系，便将宇宙人生的一个大问题引发出来。痛苦本为生理现象，但由于生理与心理的相互影响之深、之大，我们很难将它们分割开来，因此，对于痛苦和喜乐我们完全应该从综合的角度来看。人类的问题千千万，但是，这些千差万别的问题能不能归结到一个点上，或者说一个问题上来呢？从最根本的意义，从最究竟的意义去思考，这是完全可以的，这个点、这个问题就是痛苦与喜乐，简称苦乐。我们可以从纵向来看，也可以从横向来看，看看人类付之的所有努力是不是都是为了解决这么一个问题。古代的也好，现代的也好，科学的也好，艺术的也好，宗教的也好，是不是都是在这个上面用功，是不是都是为了减少一些痛苦，增加一些喜乐。人类的所有行为，所有努力是不是都是为了这样一个目的、这样一个宗旨？至少在动机上，在主观愿望上没有一个例外。因此，只要我们从苦乐的问题上去作意、去思考，那就把人类的复杂问题、人生的复杂问题简单化了，真实化了。将人生的问题简单化、真实化以后，对这个根本问题的解决，便有了一个直截了当的思考和判断。毫无疑问，解决人的根本问题，使人少苦多乐，甚至离苦得乐，是人类一切行为和努力的动机和宗旨，过去如是，现在如是，将来亦如是。而我们从本质上对所有的这些行为和努力作一个划分，则不外两类，一类行为和努力是在形而上的这个层面用功，一类行为和努力是在形而下的这个层面用功。而更具体地说，形而下的这个层面就是物质的层面，形而上的这个层面就是精神的层面，就是心的层面。上述这个划分建立以后，很多问题就十分清楚了，整个现代科学它是在哪个层面用功呢？她在形而下这个层面，在物质这个层面。她的一切努力都集中在这个点上，企图用改造物质的方法来作用人类，用这个物质手段来使人类离苦得乐。物质手段能不能使人离苦得乐呢？当然可以。肚子饿了，给你吃的，身子冷了，给你穿的，饥寒交迫的苦一下子得到了解决。但是，温饱的问题解决以后，物质手段还能在多少程度上使人离苦得乐呢？这个问题我想大家都会有感受，感受过了你就应该有思考。百万富翁、亿万富翁有没有烦恼，有没有痛苦，是不是他们已经完全地解决了人生的根本问题？他们已经拥有了太多的物质，已经占有了太多的形而下这个层面，是不是他们就已经完完全全地离苦得乐了？如果不是这么回事，如果他们的人生仍然充满了烦恼和痛苦，那用物质手段解决人生根本问题的能力就会让人产生怀疑。物质手段在解决人生根本问题的能力上为什么有限？我们回观前文便能明白，因为人生这个根本问题的根源，人生这个苦乐的根源，它不来自于形而下这个层面，它不来自物质这个层面，它们来自于形而上，来自于心这个层面。因此，用物质手段来着眼这个问题就很难从根上去解决。它是间接的，它始终绕着圈子。在温饱没有解决前，在饥寒交迫的这个阶段，物质的作用好像很强，但是，这个层面的问题一旦解决了，物质手段的能力就基本达到饱和。再往下走，物质手段所能起的作用便只是隔靴搔痒了。所以，要解决这个问题，就必须直截了当，就必须从根本上抓，连根拔起，问题才能真正解决。那么，根在哪儿呢？当然就在形而上，就在心这个层面。笔走于斯，我们才恍然大悟，传统的学问，传统的儒、释、道为什么都强调“修心”？为什么都把在形而上这个层面、心这个层面的用功放在第一位？原来就是要解决这个人生的最根本问题。你看《老子》，他不叫你去追求物质，他不叫你去不断地丰富这个物质手段，他叫你“知足者乐”。为什么呢？因为他已经参透了，他知道这个人生的乐不可能最终从物质这个层面得到，在物质这个层面上只要你不知足，那千万、亿万的家产、身价你也不乐，你也可能痛苦。因此，沿着物质这条路，沿着形而下这条路，你就是走到天上去了，走到太空，甚至外太空，人生的这个根本问题你还是没法解决。到时醒悟了你还得回头，你还得走形而上这条根本的道路。老子看清了这一点，看透了这一点。所以，他不鼓励人们走物质探索的这条路，在这条路上他告诉你知足就行了。“知足不辱，知止不殆”，你干吗要去干吃力不讨好的事？从这个层面你去看中国为什么没有率先走向现代化这条道，为什么没有率先走向物质发展这条道，也就不足为怪了。对中医的认识，尤其是对中医价值的认识，我们不能光局限在几个病上，应该放开来看。古人云：上医治国，中医治人，下医治病。从少阳提纲条文的讨论，从对苦这样一个问题的引申，我们看到中医的内涵确实包括了上述三个层次的东西，只看你能不能真正地把握它，受用它。
2.别义
（1）五窍之特点
历代科学家都在探讨这一过程，试图使其“真相大白”。心灵深处这些内容是如何爆发出来的？心灵深处被唤醒的东西源自何处？对此，柏拉图在《斐德罗》中表述道：“这些被唤醒的东西并非从外部输入，而是一直潜藏在无意识领域的深处。”行星运动定律的发现者开普勒为他的发现所展现的和谐深深感动，在《世界的和谐》一书中写道：“人们可以追问，灵魂既不参与概念思维，也不可能预先知晓和谐关系，它如何有能力认识外部世界已有的那些关系？……对于这个问题，我的看法是，所有纯粹的理念，或如我们所说的和谐原型，是那些能领悟它们的人本身固有的。它们不是通过概念过程被接纳，相反，它们产生于一种先天性直觉。”著名物理学家泡利对开普勒的这一思想进行了更为精确的表述：“从最初无序的经验材料通向理念的桥梁，是某种早就存在于灵魂中的原始意象（images）——即开普勒的原型。这些原始的意象并不处于意识中，或者说，它们不与某种特定的、可以合理形式化的观念相联系。相反，它们存在于人类灵魂的无意识领域里，是一些具有强烈感情色彩的意象。它们不是被思考出来的，而是像图形一样被感知到的。发现新知识时所感到的欢欣，正是来自这早就存在的意象与外部客体行为的协调一致。”（上述两则引文引自 S·钱德拉塞卡著，杨建邺、王晓明先生翻译的《莎士比亚、牛顿和贝多芬》一书，谨此致谢！）一个创造，一个光辉的思想，一个激动人心的理论，它们来自于某种早就存在于灵魂中的原始意象。这个原始意象不来自于外部，不存在于意识这个层面，它来自于无意识；这个原始意象“不是被思考出来，而是像图形一样被感知到的”。这使我们想到了孔子在《易·系辞》中的一段名言：“易无思也，无为也，寂然不动，感而遂通天下之故。”由上述这个原始意象产生出来的思想可以不同，由上述这个原始意象产生出来的创造可以不同，但是，对这个原始意象存在的认识和描述却是这样惊人的相似。这使我们由衷地感到：古圣今圣，其揆一也；中圣西圣，其揆一也。我们不禁要问：《易》是一门什么样的学问？儒家为什么要将《易》立为群经之首？《易》是否就是要专门探讨原始意象那个层面的东西？“星星还是那个星星，月亮还是那个月亮，山也还是那座山哪，梁也还是那道梁。”人类科学迄今为止所发明的这些伟大理论，它们所揭示的，它们要说明的，不过就是自然界这奇异的均衡关系，不过就是自然界各部分之间以及各部分与整体之间的固有的和谐。科学并没有在自然之外创造什么，科学也没有在自然之内减少什么。星星还是那个星星，月亮还是那个月亮。科学只是充分地利用了自然给出的这个均衡与和谐。写到这里，我们惊奇地发现，中医不正是这样一门科学，她在揭示人与自然的和谐方面，她在利用人与自然的和谐方面，做到了尽善尽美，无以复加！
二、少阳病提纲
少阳病提纲的讨论主要以少阳篇 263条“少阳之为病，口苦，咽干，目眩也”为依据。这部分的讨论拟分两个方面。
1.总义
（1）少阳病机提纲条文
其实就是病机条文，这在太阳及阳明篇中已作过论述，既然是病机条文，那它的涵义就关系到整个少阳篇。因此，在这一条上必须多花功夫。为了显示病机条文的重要性，我们还是给它一个病机格式，就是：“诸口苦，咽干，目眩，皆属于少阳。”
（2）三窍的特殊性
我们看提纲条文中讲到三个非常简单的证，就是“口苦，咽干，目眩”，这样三个证好像不痛不痒，怎么可以用它来作少阳病的提纲？说实在，就口苦、咽干、目眩这三证的本身而言，确实有些不打紧，但是，我们一想到经典的特性是“一字之安，坚若磐石，一义之出，灿若星辰。”就知道三证的简单中必然蕴涵着不简单。口苦、咽干、目眩，它主要讲了口、咽、目这三窍，现在我们暂且撇下苦、干、眩，看看这三窍有什么特别的地方。窍者孔穴也，以供出入者也，山川的窍以及人身的窍都不外乎这个出入的作用。既然是出入，那就关系到一个开合的问题。我们看看人身的诸窍中，哪些窍的开合最灵敏，哪些窍的开合最频繁呢？只有口、咽、目这三窍。而且这三窍的开合是最直观的，最易于感觉到的。我们说话的时候，一个最重要的过程就是口在不停的开合，而我们的讲话，连带我们进食、呼吸的吞咽动作，这个咽也在不停的开合，只是这个开合稍深了一层。目呢？目的开合更容易感受到。所以，口、咽、目它的一个最大特征，也是一个我们最容易感受到的特征，就是它的开合性。讲开合，开合这个过程的实现，它靠什么呢？它靠一个枢机。开合越频繁，开合越灵敏，那必然是枢机越灵敏。开合的特征越显著，必然就是枢机的特征越显著。因此，谈口、咽、目，它实际上把一个什么问题带出来了呢？它把枢机的问题带出来了，它把少阳带出来了。你看口、咽、目，你感觉到它的开合，你感觉到它们在“位”的变化上异常灵活，那这个“开合”，这个“位”的变化从哪里来？当然是从“枢”上来。因此，谈一个口、咽、目，便将少阳主枢，便将相火以位的内在涵义活脱脱地呈现出来。还有什么比这个口、咽、目更适合于作少阳的提纲？还有什么比这个口、咽、目更能透出枢机的要义？这时你真有一种非此莫属的感觉。以口、咽、目为少阳提纲，并不是说这三窍就由少阳所主，而是透过这三窍表现出少阳病最最关键的机要。醉翁之意不在酒，诸如此类的手笔，不由得你不叹服。
（3）苦、干、眩义
接下来我们看苦、干、眩，苦是什么呢？苦是火的本味，火味为苦。干呢？凡物近火则干，故干者火之性也。眩者则如《释名》所言：“悬也，目视动乱如悬物，遥遥然不定也。”是什么东西具备这个“遥遥然不定也”之性呢？很显然，风（木）具备这个性，火具备这个性。因此，谈苦、干、眩，并不是说苦、干、眩只限于少阳病所有，而是透过苦、干、眩表出少阳枢机的木火之性、相火之性。另外，对于少阳提纲的讨论我们还可以引而申之，触类而长之。比如这个苦的问题，苦于五行属火，所以，《素问·阴阳应象大论》云：“南方生热，热生火，火生苦，苦生心。”苦不但属火味，亦与心相关。而我们稍作深入，就会发现与苦联系最密切的痛它也与心相关，故《素问·至真要大论》云：“诸痛痒疮，皆属于心。”痛苦与心相关，而在五志中，喜乐亦与心相关。痛苦属心，痛苦生于心，喜乐亦属心，喜乐亦生于心。痛苦、喜乐与心的这个特殊关系，便将宇宙人生的一个大问题引发出来。痛苦本为生理现象，但由于生理与心理的相互影响之深、之大，我们很难将它们分割开来，因此，对于痛苦和喜乐我们完全应该从综合的角度来看。人类的问题千千万，但是，这些千差万别的问题能不能归结到一个点上，或者说一个问题上来呢？从最根本的意义，从最究竟的意义去思考，这是完全可以的，这个点、这个问题就是痛苦与喜乐，简称苦乐。我们可以从纵向来看，也可以从横向来看，看看人类付之的所有努力是不是都是为了解决这么一个问题。古代的也好，现代的也好，科学的也好，艺术的也好，宗教的也好，是不是都是在这个上面用功，是不是都是为了减少一些痛苦，增加一些喜乐。人类的所有行为，所有努力是不是都是为了这样一个目的、这样一个宗旨？至少在动机上，在主观愿望上没有一个例外。因此，只要我们从苦乐的问题上去作意、去思考，那就把人类的复杂问题、人生的复杂问题简单化了，真实化了。将人生的问题简单化、真实化以后，对这个根本问题的解决，便有了一个直截了当的思考和判断。毫无疑问，解决人的根本问题，使人少苦多乐，甚至离苦得乐，是人类一切行为和努力的动机和宗旨，过去如是，现在如是，将来亦如是。而我们从本质上对所有的这些行为和努力作一个划分，则不外两类，一类行为和努力是在形而上的这个层面用功，一类行为和努力是在形而下的这个层面用功。而更具体地说，形而下的这个层面就是物质的层面，形而上的这个层面就是精神的层面，就是心的层面。上述这个划分建立以后，很多问题就十分清楚了，整个现代科学它是在哪个层面用功呢？她在形而下这个层面，在物质这个层面。她的一切努力都集中在这个点上，企图用改造物质的方法来作用人类，用这个物质手段来使人类离苦得乐。物质手段能不能使人离苦得乐呢？当然可以。肚子饿了，给你吃的，身子冷了，给你穿的，饥寒交迫的苦一下子得到了解决。但是，温饱的问题解决以后，物质手段还能在多少程度上使人离苦得乐呢？这个问题我想大家都会有感受，感受过了你就应该有思考。百万富翁、亿万富翁有没有烦恼，有没有痛苦，是不是他们已经完全地解决了人生的根本问题？他们已经拥有了太多的物质，已经占有了太多的形而下这个层面，是不是他们就已经完完全全地离苦得乐了？如果不是这么回事，如果他们的人生仍然充满了烦恼和痛苦，那用物质手段解决人生根本问题的能力就会让人产生怀疑。物质手段在解决人生根本问题的能力上为什么有限？我们回观前文便能明白，因为人生这个根本问题的根源，人生这个苦乐的根源，它不来自于形而下这个层面，它不来自物质这个层面，它们来自于形而上，来自于心这个层面。因此，用物质手段来着眼这个问题就很难从根上去解决。它是间接的，它始终绕着圈子。在温饱没有解决前，在饥寒交迫的这个阶段，物质的作用好像很强，但是，这个层面的问题一旦解决了，物质手段的能力就基本达到饱和。再往下走，物质手段所能起的作用便只是隔靴搔痒了。所以，要解决这个问题，就必须直截了当，就必须从根本上抓，连根拔起，问题才能真正解决。那么，根在哪儿呢？当然就在形而上，就在心这个层面。笔走于斯，我们才恍然大悟，传统的学问，传统的儒、释、道为什么都强调“修心”？为什么都把在形而上这个层面、心这个层面的用功放在第一位？原来就是要解决这个人生的最根本问题。你看《老子》，他不叫你去追求物质，他不叫你去不断地丰富这个物质手段，他叫你“知足者乐”。为什么呢？因为他已经参透了，他知道这个人生的乐不可能最终从物质这个层面得到，在物质这个层面上只要你不知足，那千万、亿万的家产、身价你也不乐，你也可能痛苦。因此，沿着物质这条路，沿着形而下这条路，你就是走到天上去了，走到太空，甚至外太空，人生的这个根本问题你还是没法解决。到时醒悟了你还得回头，你还得走形而上这条根本的道路。老子看清了这一点，看透了这一点。所以，他不鼓励人们走物质探索的这条路，在这条路上他告诉你知足就行了。“知足不辱，知止不殆”，你干吗要去干吃力不讨好的事？从这个层面你去看中国为什么没有率先走向现代化这条道，为什么没有率先走向物质发展这条道，也就不足为怪了。对中医的认识，尤其是对中医价值的认识，我们不能光局限在几个病上，应该放开来看。古人云：上医治国，中医治人，下医治病。从少阳提纲条文的讨论，从对苦这样一个问题的引申，我们看到中医的内涵确实包括了上述三个层次的东西，只看你能不能真正地把握它，受用它。
2.别义
（1）五窍之特点
Scientists throughout history have been exploring this process, striving to reveal its "true nature." How do these elements deep within the mind erupt? Where does what is awakened in the depths of the soul originate? Regarding this, Plato expressed in *Phaedrus*: "These awakened things are not input from the outside, but have always been hidden deep within the unconscious realm." Kepler, the discoverer of the laws of planetary motion, was deeply moved by the harmony displayed by his discovery. In his book *Harmonices Mundi* (The Harmony of the World), he wrote: "One may ask, how is it that the soul, which neither participates in conceptual thinking nor can foresee harmonic relations beforehand, has the capacity to recognize those relations already existing in the external world? ... My view on this question is that all pure ideas, or as we call them, archetypes of harmony, are inherent in those who comprehend them. They are not accepted through a conceptual process; rather, they arise from an innate intuition." The renowned physicist Pauli provided a more precise formulation of Kepler's thought: "The bridge from initially disordered empirical material to ideas is some primordial image (images) long existing in the soul—Kepler's archetype. These primordial images do not reside in consciousness, or rather, they are not linked to any specific, rationally formalizable concept. Instead, they exist in the unconscious realm of the human soul; they are images imbued with strong emotional coloring. They are not thought out, but perceived like figures. The joy felt upon discovering new knowledge comes precisely from the coordination between these long-existing images and the behavior of external objects." (The above two citations are taken from S. Chandrasekhar's *Shakespeare, Newton, and Beethoven*, translated by Mr. Yang Jianye and Mr. Wang Xiaoming; sincere thanks are extended!) A creation, a brilliant idea, an exciting theory—they all stem from some primordial image long existing in the soul. This primordial image does not come from the outside, nor does it exist at the level of consciousness; it originates from the unconscious; this primordial image is "not thought out, but perceived like a figure." This reminds us of a famous quote from Confucius in the *Xi Ci* (Great Commentary) of the *I Ching* (Book of Changes): "The Yi [Changes] has no thought, no action; it is silent and unmoving, yet upon stimulation, it penetrates the reasons of all under heaven." Thoughts generated from this primordial image may differ, creations arising from it may vary, yet the understanding and description of the existence of this primordial image are surprisingly similar. This fills us with heartfelt admiration: the ancient sages and modern sages share the same principle; Chinese sages and Western sages share the same principle. We cannot help but ask: What kind of learning is the *I Ching*? Why did the Confucians establish the *I Ching* as the head of all classics? Is the *I Ching* specifically intended to explore the level of primordial images? "The stars are still those stars, the moon is still that moon; the mountains are still those mountains, the beams are still those beams." The great theories invented by human science so far, what they reveal and explain, are nothing other than this strange equilibrium relationship in nature, nothing other than the inherent harmony among parts of nature and between parts and the whole. Science has not created anything outside of nature, nor has it reduced anything within nature. The stars are still those stars, the moon is still that moon. Science merely fully utilizes this equilibrium and harmony provided by nature. Writing to this point, we surprisingly discover that Traditional Chinese Medicine (TCM) is precisely such a science; in revealing the harmony between humans and nature, and in utilizing the harmony between humans and nature, it has achieved perfection, beyond compare!
II. Outline of Shaoyang Disease
The discussion of the outline for Shaoyang disease is primarily based on Article 263 of the Shaoyang Chapter: "What constitutes Shaoyang disease is bitter taste in the mouth, dryness of the throat, and dizziness." The discussion of this part is planned to be divided into two aspects.
1. General Meaning
(1) Pathogenesis Outline Clause for Shaoyang Disease
It is essentially a pathogenesis clause, which has been discussed in the Taiyang and Yangming chapters. Since it is a pathogenesis clause, its meaning relates to the entire Shaoyang chapter. Therefore, considerable effort must be devoted to this article. To demonstrate the importance of pathogenesis clauses, we will assign it a pathogenesis format: "All cases of bitter taste in the mouth, dryness of the throat, and dizziness belong to Shaoyang."
(2) The Special Nature of the Three Orifices
Looking at the three very simple signs mentioned in the outline clause, namely "bitter taste in the mouth, dryness of the throat, and dizziness," these three signs seem insignificant; how can they serve as the outline for Shaoyang disease? Honestly, regarding the signs themselves—bitter taste, dryness, and dizziness—they indeed seem somewhat trivial. However, recalling that the characteristic of classics is "the stability of one character is firm as a rock, the emergence of one meaning shines like stars," we know that the simplicity of these three signs necessarily contains non-simplicity. Bitter taste, dryness, and dizziness mainly discuss the three orifices: the mouth, the pharynx, and the eyes. For now, let us set aside bitter, dry, and dizzy, and examine what is special about these three orifices. An orifice is a hole or aperture, used for entry and exit. The orifices of mountains and rivers, as well as those of the human body, all pertain to this function of entry and exit. Since it involves entry and exit, it relates to the issue of opening and closing. Among the various orifices of the human body, which orifices open and close most sensitively, and which do so most frequently? Only the mouth, pharynx, and eyes. Moreover, the opening and closing of these three orifices are the most intuitive and easiest to perceive. When we speak, a crucial process is the continuous opening and closing of the mouth. Our speech, along with swallowing during eating and breathing, involves the continuous opening and closing of the pharynx, though this movement is slightly deeper. As for the eyes? The opening and closing of the eyes are even easier to perceive. Thus, the greatest feature of the mouth, pharynx, and eyes—and also the feature we perceive most easily—is their openness and closeness. Speaking of opening and closing, what enables the realization of this process? It relies on a pivot mechanism. The more frequent and sensitive the opening and closing, the more sensitive the pivot mechanism must be. The more prominent the feature of opening and closing, the more prominent the feature of the pivot mechanism. Therefore, discussing the mouth, pharynx, and eyes actually brings up what issue? It brings up the issue of the pivot mechanism; it brings up Shaoyang. Look at the mouth, pharynx, and eyes; you perceive their opening and closing, you perceive their exceptional flexibility in changes of "position." From where does this "opening and closing," this change of "position," come? Naturally, from the "pivot." Thus, discussing the mouth, pharynx, and eyes vividly presents the internal meaning that Shaoyang governs the pivot, and that ministerial fire operates through position. What is more suitable for serving as the outline for Shaoyang than these three orifices? What better reveals the essential meaning of the pivot mechanism than these three orifices? At this moment, one truly feels that there is no alternative. Using the mouth, pharynx, and eyes as the outline for Shaoyang does not mean that these three orifices are solely governed by Shaoyang, but rather that through these three orifices, the most critical mechanism of Shaoyang disease is manifested. The drinker's heart is not in the cup; such literary techniques inevitably compel admiration.
(3) The Meaning of Bitter, Dry, and Dizzy
Next, let us look at bitter, dry, and dizzy. What is bitter? Bitter is the fundamental flavor of Fire; the flavor of Fire is bitter. What is dry? All things near Fire become dry; thus, dryness is the nature of Fire. Dizziness is described in *Shi Ming* as: "Hanging; vision moves chaotically like hanging objects, distant and unstable." What possesses this nature of "distant and unstable"? Clearly, Wind (Wood) possesses this nature, and Fire possesses this nature. Therefore, discussing bitter, dry, and dizzy does not mean that these are limited only to Shaoyang disease, but rather that through bitter, dry, and dizzy, the Wood-Fire nature and ministerial fire nature of the Shaoyang pivot mechanism are expressed. Furthermore, in discussing the outline of Shaoyang disease, we can extend and expand our thoughts. For example, regarding bitterness: since bitterness belongs to Fire in the Five Elements, the *Su Wen: Yin Yang Ying Xiang Da Lun* (Basic Questions: Great Treatise on Yin-Yang Correspondences) states: "The South generates Heat; Heat generates Fire; Fire generates Bitterness; Bitterness generates the Heart." Bitterness not only belongs to the flavor of Fire but is also related to the Heart. Upon further inquiry, we find that pain, closely associated with bitterness, is also related to the Heart. Thus, the *Su Wen: Zhi Zhen Yao Da Lun* (Basic Questions: Great Treatise on the Most Essential Truths) states: "All pain, itching, sores, and ulcers belong to the Heart." Pain and pleasure are related to the Heart; among the Five Emotions, joy and happiness are also related to the Heart. Pain belongs to the Heart, pain arises from the Heart; joy belongs to the Heart, joy arises from the Heart. This special relationship between pain, joy, and the Heart triggers a major issue concerning the universe and life. Pain is originally a physiological phenomenon, but due to the profound and extensive mutual influence between physiology and psychology, it is difficult to separate them. Therefore, we should view pain and joy from a comprehensive perspective. There are thousands of human problems, but can these vastly different problems be归结 to a single point, or one problem? Thinking from the most fundamental and ultimate significance, this is entirely possible. This point, this problem, is pain and joy, abbreviated as suffering and happiness. We can look at it longitudinally or horizontally to see if all efforts made by humanity are aimed at solving just this one problem. Whether ancient or modern, scientific or artistic, religious or otherwise, are they all working on this, aiming to reduce suffering and increase happiness? Are all human behaviors and efforts directed toward such a purpose and宗旨? At least in motivation and subjective desire, there are no exceptions. Therefore, as long as we focus on and contemplate the issue of suffering and happiness, we simplify and realign the complex problems of humanity and life. After simplifying and realigning life's problems, we can have a direct thought and judgment regarding the solution to this fundamental problem. Undoubtedly, solving the fundamental problem of humans, enabling people to suffer less and enjoy more, or even attain liberation from suffering and achieve happiness, is the motive and宗旨 of all human behavior and effort. It was so in the past, it is so now, and it will be so in the future. If we essentially divide all these behaviors and efforts, there are only two categories: one category works on the metaphysical level, and the other works on the physical level. More specifically, the physical level is the material level, while the metaphysical level is the spiritual level, the level of the mind. Once this division is established, many issues become clear. At which level does modern science work? It works on the physical level, the material level. All its efforts concentrate on this point, attempting to affect humanity by transforming matter, using material means to enable humanity to escape suffering and attain happiness. Can material means enable humanity to escape suffering and attain happiness? Certainly. When hungry, food is given; when cold, clothing is provided; the suffering of hunger and cold is resolved instantly. However, after the problem of warmth and fullness is solved, to what extent can material means still enable humanity to escape suffering and attain happiness? I believe everyone has experienced this; having experienced it, one should reflect. Do millionaires and billionaires have worries? Do they have suffering? Have they completely solved the fundamental problem of life? Having possessed too much matter, occupying too much of the physical level, have they completely escaped suffering and attained happiness? If not, if their lives are still filled with worries and suffering, then the ability of material means to solve the fundamental problem of life becomes questionable. Why is the ability of material means to solve the fundamental problem of life limited? Looking back at the previous text, we understand that the root of this fundamental problem of life, the root of suffering and happiness, does not come from the physical level, nor from the material level; it comes from the metaphysical, from the level of the mind. Therefore, focusing on this problem using material means makes it difficult to solve it from the root. It is indirect; it always goes in circles. Before warmth and fullness are resolved, during the stage of hunger and cold, the role of matter seems strong. However, once problems at this level are resolved, the capacity of material means basically reaches saturation. Going further down, the role that material means can play is merely scratching an itch through boots. Thus, to solve this problem, one must be direct, grasp it from the root, pull it up by the roots, and the problem can truly be solved. So, where is the root? Naturally, it lies in the metaphysical, in the level of the mind. As the pen moves here, we suddenly realize why traditional learning, traditional Confucianism, Buddhism, and Daoism all emphasize "cultivating the mind"? Why do they prioritize effort at the metaphysical level, the level of the mind? Originally, it is to solve this most fundamental problem of life. Look at the *Laozi*; he does not tell you to pursue matter, nor to constantly enrich material means; he tells you "he who knows contentment finds joy." Why? Because he has penetrated this truth; he knows that the joy of life cannot ultimately be obtained from the material level. On the material level, if you are not content, even with millions or billions in assets and wealth, you will not find joy, and you may suffer. Therefore, along the path of matter, along the physical path, even if you go to the heavens, to space, or even outer space, you still cannot solve this fundamental problem of life. When you awaken later, you must turn back and walk the fundamental road of the metaphysical. Laozi saw this clearly and penetrated it. Thus, he does not encourage people to take the path of material exploration; on this path, he tells you that contentment suffices. "He who knows contentment suffers no disgrace; he who knows when to stop encounters no danger." Why engage in thankless tasks? Viewing from this level, it is not surprising why China did not take the path of modernization first, nor the path of material development first. Regarding the understanding of TCM, especially the recognition of its value, we should not limit ourselves to a few diseases but should broaden our view. The ancients said: The superior physician treats the state, the middle physician treats the person, the inferior physician treats the disease. From the discussion of the Shaoyang outline clause, and from the extension of the issue of bitterness, we see that the connotation of TCM indeed includes the three levels mentioned above; it depends on whether you can truly grasp and utilize it.
2. Specific Meanings
(1) Characteristics of the Five Orifices