（2）脾不主时五藏的造字很值得大家认真推敲，特别是右边的这部分是个性化的部分。对于肝，我们如何从“干”中去探求？肾，我们如何从“?”中去探求？肺，我们如何从“?”中去探求？这些都留待大家自己去思考。五藏中，肺主秋，依次的还有肾主冬、肝主春、心主夏。春夏秋冬这四时都被肝心肺肾占去了，脾显然已经没有位置。所以，《素问·太阴阳明论》在谈到脾土的时候说：“不得主时也。”不得主时，是说不得主于春夏秋冬这四正时。正位不让我居，总得给我一个偏位吧。所以，《素问·太阴阳明论》又言：“脾者土也，治中央，常以四时长四藏，各十八日寄治，不得独主于时也。”脾土不得独主于时，好像四时都没它的份，可是脾却能“常以四时长四藏，各十八日寄治，”这里的“各十八日”是指哪十八日呢？就是春夏秋冬四时之末的各十八日。四时末的十八日即为季月的十八日。因为每时的三月皆分孟、仲、季，如春三月即分孟春、仲春、季春，余者依此类推。季月末的各十八日所处之位又称四隅，与上述心肝肺肾所处之四正位刚好形成鲜明的对比。四正为尊为贵，四隅为贱为卑。正隅一比较，脾不主时而旺于四季的这样一个时空特性又活脱脱地呈现在它的造字之中。脾土不居正而居隅，脾土不位尊而位卑，可是董仲舒的《春秋繁露》称其为“五行之主”。何以为五行之主呢？因为金木水火不因土不能成，春夏秋冬不因土不能就。大家看脾所寄治各季月中的十八日，这十八日正是过渡到下一个时的关键时刻。比如由春能否正常过渡到夏，依次地能否正常过渡到秋、冬、春，就要看十八日的寄治情况。这个十八日寄治不好，那就没法施行四时之间的正常交替变换。所以，脾虽不独主于时，可是四时却离不了它。土虽不处四正，可四正都离不了它的参与。如果四正离了土，不能正常转换，那会怎么样呢？就会形成亢害。如果四时老是停在夏这个位置，会怎么样呢？那夏气就要生亢，这一亢，害便随之而生。所以，它要承制。什么是承制呢？承就是承接，就是转换。夏秋一转换，一承接，炎热烦闷转为秋高气爽了，这个夏气之亢还存在吗？不存在了，得到制约了。所以，《素问·六微旨大论》云：“亢则害，承乃制，制则生化。”怎么制亢呢？关键还在于“承”，这就要落实到脾土上。脾在人身上为什么这么重要？土在自然中为什么这么重要？就与这个承制相关。现在自然的气候为什么容易出现偏激，容易出现亢害？很重要的问题就是这个“承制”的机制破坏了，土破坏了。在第一章我们曾经谈到肺主治节，肺主气的问题。在节气这个层次上天地转换了，承接了，人怎么跟上这个转换呢？就要靠肺。而在四时这个层次上，天地转换了，承接了，人要与之相应，要跟上这个转换、承接，这就要落实到脾上。所以，“脾不主时”是保持人与天地在四时这个层次上相应的重要保证。（3）脾主肉脾主肉的功用大家很熟悉，凡是学过中医的人都知道有这个功能。现在需要大家往深处想一想，这一想你就将脾主肌肉与上面的问题联系起来了。我们前面谈到脾属土，土能长养万物，变化万物，藏纳万物，土与万物的关系非常密切。我们又讲到脾不主时，可是四时却须臾离不了它，金木水火离不开土，四时的转变亦离不开土。我们顺着这个思路看脾主肉这个功能，现代医学将人体分为四大组织，即上皮组织、肌肉组织、结缔组织、神经组织。而结缔组织又包括骨组织、脂肪组织等。在所有这些组织中，肌肉组织和脂肪组织，都属于中医讲的“肉”类，都是脾所主的范围。按照这样一个划分，人体内而五脏六腑，外而四肢百骸，哪一个没有肌肉？哪一个不主要是由肌肉组织构成？就连血管这样一个好像与肌肉不搭界的东西，也主要是由血管平滑肌组成。大家可以认真思考上述这个问题，看看有没有一个例外。要有例外，那只有心例外，因为心没有这个“月肉”旁，其他的都有这个“月肉”旁。肺有这个旁，肝有这个旁，大肠、小肠、脑、脉、胆都有这个旁。有这样一个旁，说明它们都有肉的成分，都离不开肉的构成。我们这个人身有哪一点能够离开肉呢？离不开肉，那当然就离不开土，离不开脾。所以，我们谈脾主肌肉，你应该把它放宽一点，你往深处看，往远处看，何处不是肌肉？心脏有心肌，就连骨中也充满“肌肉”组织。脾主肌肉，而人身中有形的部分绝大多数都冠以“月肉”旁，这样一种联系便奠定了脾与整个人身，与人身各部分的密切关联。脾为什么能作“后天之本”呢？这个“本”不是可以滥用的。从这里我们又领会到了文字工具的重要性，把握了这个工具，它可以帮助你很方便地打开一些深层的认识。另外，对文字的认识和研究，大家始终应该抱定一个严肃认真的态度。这个过程随意不得，因为我们从上述这些研究可以看到，文字的构造不是随意的，它依据一个严格的“理”，而这个理又是从事中来。理以事显，事以理成，理事不二，这在中国的文字里体现得尤其充分。比如骨这个造字，大家都知道肉是很具柔性的东西，而骨则非常坚硬。我们现在在镜下才知道这个骨组织中充满了脂肪细胞，而古人却早已将这个“月肉”置于骨中了。古人凭什么知道的呢，古人凭什么这样安排？这就需要我们认真对待。随意不得！马虎不得！（4）人为倮虫之长在《内经》里面它把所有的动物都叫做虫，虫是一个大类，即动物的这一类。小时候看《水浒》的时候，看到武松上景阳冈的这一段，书中把老虎称毛虫，当时很不理解，还以为是不是施兄弄错了。后来才知道这是有出处的。《内经》将虫分为五类，即毛虫、羽虫、倮虫、介虫、鳞虫。毛虫属木，羽虫属火，倮虫属土，介虫属金，鳞虫属水。毛虫就是身上长毛的这一类，像老虎、狮子、猫、狗，这些都归毛虫；羽虫就是身有羽毛而能飞翔的这一类，鸟类即属羽虫；倮虫呢？当然就是赤条条的，一眼就能见肉的这一类，像人就属倮虫这一类，西方人虽然多毛，但这个毛不能跟虎豹的毛相比，所以，西方人也还只能归到倮虫；介虫就是甲壳类动物，龟、鳖即属此类；鳞虫即身上长鳞的一类，大部分水生动物都归鳞这一类。将所有的动物分作毛、羽、倮、介、鳞这五类，在每一类下当然就包括了许许多多不同的种属。而在这些不同的种属当中，有一个是最具代表性的，这个最具代表性的动物即称之为“长”。故古云：“毛虫三百六十，麟为之长。羽虫三百六十，凤为之长。倮虫三百六十，人为之长。鳞虫三百六十，龙为之长。介虫三百六十，龟为之长。”（见《黄帝内经素问》）。人为倮虫之长，也就是作为土虫这一类中最具代表性的动物。这有什么意义呢？这个意义太大了。就一个人身而言，它虽然有金、木、水、火、土之分，虽然有心、肝、脾、肺、肾之别。但作为人，作为这个种属而言，整个的它就叫倮虫，整个的都属于土。就像我们居住的这个地球，地球上虽然有金、木、火、水、土的区别，但就整个地球而言，它是归属于土的。人为什么可以作为万物之灵呢？或者说人为什么能够成为万物之灵？很重要的一个方面就是因为它是土虫之长。人的这个总的归属与地球的归属相应、相同，这便自然成就了他作为地球上的一个主宰。所以，我们应该很清楚，人就是一个土属类的动物。你要在人身上去求木，求火，求金，求水，你怎么求呢？你只能从土中去求。从土中去求木，从土中去求火，从土中去求金，从土中去求水。知道从土中去求这些东西，这个意义就变得非常重要。所以，我们研究人，一切都得从土中出发，一切都得从土中着眼，这就要落实到脾胃上面。在金元时代，有一位著名医家，叫李东垣。他的一部流传很广、影响很深远的著作名字就叫《脾胃论》。我们看中医的整个历史，除了这部《脾胃论》以外，还有没有一部以其他藏府名义立论而又这样流传深广的著作呢？没有了！为什么叫《脾胃论》呢？其实它就是立足于土。从土中去求金木水火，从土中去求其他的一切。我想这应该是中医的一个正路。人为倮虫之长，你不从土中去求，你从哪去求呢？当然你要研究龟，你要研究龙、凤，那也许就要改一个立足点，要从金中去求其他，或者从水中，从火中去求其他。研究人要立足于土，我们看一看整个《伤寒论》就会清楚这一点。《伤寒论》有 112方，用药不过百来味，而常用的药就这几十味。在这百来味，几十味药中，大家可以做一个统计，看看哪一味药的使用频率最高？统计的结果是甘草的使用频率最高，有 70 多个方都用了甘草，占去整个伤寒方的大半。有的方甚至把甘草作为打头的君药，像炙甘草汤，甘草汤，甘草干姜汤，甘草附子汤，甘草泻心汤等。现在大家把甘草看小了，以为它可有可无，做个佐药还可以，做个君药就不成了。甘草在《伤寒论》中为什么那么重要？为什么那么多的方子都要用甘草？就因为它属土啊！如果我们按照上述动物的划分方法，将植物类的东西也作一个五行的划分。将五行的植物也选出一个“长”来，那么，这个土本之长是谁呢？那就非甘草莫属。甘草气味甘平，色黄，是得土气最全的一味药。我们从甘草在《伤寒论》方中的使用率排首位这个事实，就可以看到张仲景早就悟到了这一点。人为倮虫之长，所以，治疗人的疾病当从土中去求。既是从土中去求，那当然要用甘草了。甘草不仅仅是一个和事佬，不仅仅是调和诸药，它代表着一种很深的理念。（5）脾主中焦脾胃主中焦，中焦有什么作用呢？中焦的作用太大了。中焦，也就是不上不下的这个焦。我们前面讨论否泰的时候曾经谈到，上下要交通，不交通就是否，交通了就是泰，而交通了才有生机。这样一个交通，也就是上下的交通，它靠什么呢？就靠这个中。所以，中焦的作用是交通上下，连接上下的。《内经》里面讲到“言天者求之本，言地者求之位”，那么，“言人”呢？就要求之“气交”。什么叫气交？天气下降，地气上升，这叫气交；上焦之气下降，下焦之气上升，这也叫气交。上下的气交也好，天地的气交也好，都要求之于中。这就要落实到中焦上，这就要落实到脾胃上，这就要落实到土上。所以，脾胃于气交而言，关系至大。与气交的关系至大，就是与人的关系至大，这又回到了上面的问题。孔子云：吾道一以贯之。回顾中医之道，又何尝不是“一以贯之”！4.太阴运气义太阴在运气中的意义界定得很清楚，就是在天为湿，在地为土，合言湿土。土的问题前面用了很大的篇幅来讨论，大家应该很熟悉。这里着重来讨论湿。（1）湿义解湿的涵义在阳明篇中根据它的造字讨论过。湿的古字有两个，一个就是阳明篇已经讲过的“濕”，另一个就是这里要讲的“?”。前面讲过的“濕”不是本来的湿字，而是转借过来的，可是这个转借却从理上很好的说明了它的产生。现在我们来看另外一个湿字。它的形符还是“氵”，说明湿与水是很有关联的。右边的声符上面是一横，这一横用以表天，声符最下面的是一个土字，土字用以表地，天地之间的这个“?”是什么呢？“?”读作幽，《说文》云：微也。《广韵》云：微小也。天地之间的这个微小的东西是什么呢？一联系形符的“氵”，你就知道这个微小的东西是指水。天地之间这样一些微小的水，很微细的水，这是什么呢？这就是湿。所以，你体会到的湿，实际上就是天地之间，或者说就是空气中所弥漫的微小水粒。很微细的湿你只能感受到它，看不到它。而这个湿稍微放大一点，放大到你不仅能够感受它，而且能够看到它，这个又是什么呢？这个就是雨。因此，雨湿二者从根本上讲它是同一个东西，只不过有粗微之分，有幽显之别。所以，《素问》将雨湿二者划为同一类属的东西，即皆属于土。从繁体的这两个湿字我们看到，第一个“濕”着重讲理，第二个“?”着重讲事。既是讲事，所以，它更直接一些，更形象一些。我们讨论湿的本义，除了从造字的义上去探讨，还应该注意一个很重要，也是一个很容易混淆的问题，就是湿与水的区别。上面我们提到微细的湿，你只能感受到，而不能直接看到它。可是你用现代的抽湿机一抽，抽出来的是什么？是水。而湿粗化一些，变成雨了，你不仅能感受它，更能看到它。这一看就更觉得它与水没有区别了。于是乎很自然地将水湿混为一谈。水湿有联系，而且是很密切的联系，要不然不会说水土合德。但是，二者也有很根本的差别，这就是水土之间的差别。解放以后，特别是文化大革命期间，做什么事都讲成分，唯成分论，你的其他方面再好，你的素质再高，只要你成分不好，你是地富反坏右出身，那你就没门！所以，过去填什么表，我最怕的就是“家庭出身”这一栏。现在我们研究中医，好像也是“唯成分论”，这个药、这个方有没有效果，怎么研究它呢？就从这个有效成分去研究它。有效成分当然可以说明部分的问题，也可以把它作为其中一个路子来研究。可是如果像文化大革命那样，将它作为衡量的标准，那就不成了。
（2）脾不主时
五脏的造字非常值得大家认真推敲，特别是右边的这部分是个性化的部分。对于肝，我们如何从“干”中去探求？肾，我们如何从“?”中去探求？肺，我们如何从“?”中去探求？这些都留待大家自己去思考。在五脏中，肺主秋，依次还有肾主冬、肝主春、心主夏。春夏秋冬这四时都被肝心肺肾占去了，脾显然已经没有位置。所以，《素问·太阴阳明论》在谈到脾土的时候说：“不得主时也。”不得主时，是说不得主于春夏秋冬这四正时。正位不让我居，总得给我一个偏位吧。所以，《素问·太阴阳明论》又言：“脾者土也，治中央，常以四时长四藏，各十八日寄治，不得独主于时也。”脾土不得独主于时，好像四时都没它的份，可是脾却能“常以四时长四藏，各十八日寄治，”这里的“各十八日”是指哪十八日呢？就是春夏秋冬四时之末的各十八日。四时末的十八日即为季月的十八日。因为每时的三月皆分孟、仲、季，如春三月即分孟春、仲春、季春，余者依此类推。季月末的各十八日所处之位又称四隅，与上述心肝肺肾所处之四正位刚好形成鲜明的对比。四正为尊为贵，四隅为贱为卑。正隅一比较，脾不主时而旺于四季的这样一个时空特性又活脱脱地呈现在它的造字之中。脾土不居正而居隅，脾土不位尊而位卑，可是董仲舒的《春秋繁露》称其为“五行之主”。何以为五行之主呢？因为金木水火不因土不能成，春夏秋冬不因土不能就。大家看脾所寄治各季月中的十八日，这十八日正是过渡到下一个时的关键时刻。比如由春能否正常过渡到夏，依次地能否正常过渡到秋、冬、春，就要看十八日的寄治情况。这个十八日寄治不好，那就没法施行四时之间的正常交替变换。所以，脾虽不独主于时，可是四时却离不了它。土虽不处四正，可四正都离不了它的参与。如果四正离了土，不能正常转换，那会怎么样呢？就会形成亢害。如果四时老是停在夏这个位置，会怎么样呢？那夏气就要生亢，这一亢，害便随之而生。所以，它要承制。什么是承制呢？承就是承接，就是转换。夏秋一转换，一承接，炎热烦闷转为秋高气爽了，这个夏气之亢还存在吗？不存在了，得到制约了。所以，《素问·六微旨大论》云：“亢则害，承乃制，制则生化。”怎么制亢呢？关键还在于“承”，这就要落实到脾土上。脾在人身上为什么这么重要？土在自然中为什么这么重要？就与这个承制相关。现在自然的气候为什么容易出现偏激，容易出现亢害？很重要的问题就是这个“承制”的机制破坏了，土破坏了。在第一章我们曾经谈到肺主治节，肺主气的问题。在节气这个层次上天地转换了，承接了，人怎么跟上这个转换呢？就要靠肺。而在四时这个层次上，天地转换了，承接了，人要与之相应，要跟上这个转换、承接，这就要落实到脾上。所以，“脾不主时”是保持人与天地在四时这个层次上相应的重要保证。
（3）脾主肉
脾主肉的功用大家很熟悉，凡是学过中医的人都知道有这个功能。现在需要大家往深处想一想，这一想你就将脾主肌肉与上面的问题联系起来了。我们前面谈到脾属土，土能长养万物，变化万物，藏纳万物，土与万物的关系非常密切。我们又讲到脾不主时，可是四时却须臾离不了它，金木水火离不开土，四时的转变亦离不开土。我们顺着这个思路看脾主肉这个功能，现代医学将人体分为四大组织，即上皮组织、肌肉组织、结缔组织、神经组织。而结缔组织又包括骨组织、脂肪组织等。在所有这些组织中，肌肉组织和脂肪组织，都属于中医讲的“肉”类，都是脾所主的范围。按照这样一个划分，人体内而五脏六腑，外而四肢百骸，哪一个没有肌肉？哪一个不主要是由肌肉组织构成？就连血管这样一个好像与肌肉不搭界的东西，也主要是由血管平滑肌组成。大家可以认真思考上述这个问题，看看有没有一个例外。要有例外，那只有心例外，因为心没有这个“月肉”旁，其他的都有这个“月肉”旁。肺有这个旁，肝有这个旁，大肠、小肠、脑、脉、胆都有这个旁。有这样一个旁，说明它们都有肉的成分，都离不开肉的构成。我们这个人身有哪一点能够离开肉呢？离不开肉，那当然就离不开土，离不开脾。所以，我们谈脾主肌肉，你应该把它放宽一点，你往深处看，往远处看，何处不是肌肉？心脏有心肌，就连骨中也充满“肌肉”组织。脾主肌肉，而人身中有形的部分绝大多数都冠以“月肉”旁，这样一种联系便奠定了脾与整个人身，与人身各部分的密切关联。脾为什么能作“后天之本”呢？这个“本”不是可以滥用的。从这里我们又领会到了文字工具的重要性，把握了这个工具，它可以帮助你很方便地打开一些深层的认识。另外，对文字的认识和研究，大家始终应该抱定一个严肃认真的态度。这个过程随意不得，因为我们从上述这些研究可以看到，文字的构造不是随意的，它依据一个严格的“理”，而这个理又是从事中来。理以事显，事以理成，理事不二，这在中国的文字里体现得尤其充分。比如骨这个造字，大家都知道肉是很具柔性的东西，而骨则非常坚硬。我们现在在镜下才知道这个骨组织中充满了脂肪细胞，而古人却早已将这个“月肉”置于骨中了。古人凭什么知道的呢，古人凭什么这样安排？这就需要我们认真对待。随意不得！马虎不得！
（4）人为倮虫之长
在《内经》里面它把所有的动物都叫做虫，虫是一个大类，即动物的这一类。小时候看《水浒》的时候，看到武松上景阳冈的这一段，书中把老虎称毛虫，当时很不理解，还以为是不是施兄弄错了。后来才知道这是有出处的。《内经》将虫分为五类，即毛虫、羽虫、倮虫、介虫、鳞虫。毛虫属木，羽虫属火，倮虫属土，介虫属金，鳞虫属水。毛虫就是身上长毛的这一类，像老虎、狮子、猫、狗，这些都归毛虫；羽虫就是身有羽毛而能飞翔的这一类，鸟类即属羽虫；倮虫呢？当然就是赤条条的，一眼就能见肉的这一类，像人就属倮虫这一类，西方人虽然多毛，但这个毛不能跟虎豹的毛相比，所以，西方人也还只能归到倮虫；介虫就是甲壳类动物，龟、鳖即属此类；鳞虫即身上长鳞的一类，大部分水生动物都归鳞这一类。将所有的动物分作毛、羽、倮、介、鳞这五类，在每一类下当然就包括了许许多多不同的种属。而在这些不同的种属当中，有一个是最具代表性的，这个最具代表性的动物即称之为“长”。故古云：“毛虫三百六十，麟为之长。羽虫三百六十，凤为之长。倮虫三百六十，人为之长。鳞虫三百六十，龙为之长。介虫三百六十，龟为之长。”（见《黄帝内经素问》）。人为倮虫之长，也就是作为土虫这一类中最具代表性的动物。这有什么意义呢？这个意义太大了。就一个人身而言，它虽然有金、木、水、火、土之分，虽然有心、肝、脾、肺、肾之别。但作为人，作为这个种属而言，整个的它就叫倮虫，整个的都属于土。就像我们居住的这个地球，地球上虽然有金、木、火、水、土的区别，但就整个地球而言，它是归属于土的。人为什么可以作为万物之灵呢？或者说人为什么能够成为万物之灵？很重要的一个方面就是因为它是土虫之长。人的这个总的归属与地球的归属相应、相同，这便自然成就了他作为地球上的一个主宰。所以，我们应该很清楚，人就是一个土属类的动物。你要在人身上去求木，求火，求金，求水，你怎么求呢？你只能从土中去求。从土中去求木，从土中去求火，从土中去求金，从土中去求水。知道从土中去求这些东西，这个意义就变得非常重要。所以，我们研究人，一切都得从土中出发，一切都得从土中着眼，这就要落实到脾胃上面。在金元时代，有一位著名医家，叫李东垣。他的一部流传很广、影响很深远的著作名字就叫《脾胃论》。我们看中医的整个历史，除了这部《脾胃论》以外，还有没有一部以其他藏府名义立论而又这样流传深广的著作呢？没有了！为什么叫《脾胃论》呢？其实它就是立足于土。从土中去求金木水火，从土中去求其他的一切。我想这应该是中医的一个正路。人为倮虫之长，你不从土中去求，你从哪去求呢？当然你要研究龟，你要研究龙、凤，那也许就要改一个立足点，要从金中去求其他，或者从水中，从火中去求其他。研究人要立足于土，我们看一看整个《伤寒论》就会清楚这一点。《伤寒论》有 112方，用药不过百来味，而常用的药就这几十味。在这百来味，几十味药中，大家可以做一个统计，看看哪一味药的使用频率最高？统计的结果是甘草的使用频率最高，有 70 多个方都用了甘草，占去整个伤寒方的大半。有的方甚至把甘草作为打头的君药，像炙甘草汤，甘草汤，甘草干姜汤，甘草附子汤，甘草泻心汤等。现在大家把甘草看小了，以为它可有可无，做个佐药还可以，做个君药就不成了。甘草在《伤寒论》中为什么那么重要？为什么那么多的方子都要用甘草？就因为它属土啊！如果我们按照上述动物的划分方法，将植物类的东西也作一个五行的划分。将五行的植物也选出一个“长”来，那么，这个土本之长是谁呢？那就非甘草莫属。甘草气味甘平，色黄，是得土气最全的一味药。我们从甘草在《伤寒论》方中的使用率排首位这个事实，就可以看到张仲景早就悟到了这一点。人为倮虫之长，所以，治疗人的疾病当从土中去求。既是从土中去求，那当然要用甘草了。甘草不仅仅是一个和事佬，不仅仅是调和诸药，它代表着一种很深的理念。
脾胃主中焦，中焦有什么作用呢？中焦的作用太大了。中焦，也就是不上不下的这个焦。我们前面讨论否泰的时候曾经谈到，上下要交通，不交通就是否，交通了就是泰，而交通了才有生机。这样一个交通，也就是上下的交通，它靠什么呢？就靠这个中。所以，中焦的作用是交通上下，连接上下的。《内经》里面讲到“言天者求之本，言地者求之位”，那么，“言人”呢？就要求之“气交”。什么叫气交？天气下降，地气上升，这叫气交；上焦之气下降，下焦之气上升，这也叫气交。上下的气交也好，天地的气交也好，都要求之于中。这就要落实到中焦上，这就要落实到脾胃上，这就要落实到土上。所以，脾胃于气交而言，关系至大。与气交的关系至大，就是与人的关系至大，这又回到了上面的问题。孔子云：吾道一以贯之。回顾中医之道，又何尝不是“一以贯之”！
4.太阴运气义
太阴在运气中的意义界定得很清楚，就是在天为湿，在地为土，合言湿土。土的问题前面用了很大的篇幅来讨论，大家应该很熟悉。这里着重来讨论湿。
（1）湿义解
湿的涵义在阳明篇中根据它的造字讨论过。湿的古字有两个，一个就是阳明篇已经讲过的“濕”，另一个就是这里要讲的“?”。前面讲过的“濕”不是本来的湿字，而是转借过来的，可是这个转借却从理上很好的说明了它的产生。现在我们来看另外一个湿字。它的形符还是“氵”，说明湿与水是很有关联的。右边的声符上面是一横，这一横用以表天，声符最下面的是一个土字，土字用以表地，天地之间的这个“?”是什么呢？“?”读作幽，《说文》云：微也。《广韵》云：微小也。天地之间的这个微小的东西是什么呢？一联系形符的“氵”，你就知道这个微小的东西是指水。天地之间这样一些微小的水，很微细的水，这是什么呢？这就是湿。所以，你体会到的湿，实际上就是天地之间，或者说就是空气中所弥漫的微小水粒。很微细的湿你只能感受到它，看不到它。而这个湿稍微放大一点，放大到你不仅能够感受它，而且能够看到它，这个又是什么呢？这个就是雨。因此，雨湿二者从根本上讲它是同一个东西，只不过有粗微之分，有幽显之别。所以，《素问》将雨湿二者划为同一类属的东西，即皆属于土。从繁体的这两个湿字我们看到，第一个“濕”着重讲理，第二个“?”着重讲事。既是讲事，所以，它更直接一些，更形象一些。我们讨论湿的本义，除了从造字的义上去探讨，还应该注意一个很重要，也是一个很容易混淆的问题，就是湿与水的区别。上面我们提到微细的湿，你只能感受到，而不能直接看到它。可是你用现代的抽湿机一抽，抽出来的是什么？是水。而湿粗化一些，变成雨了，你不仅能感受它，更能看到它。这一看就更觉得它与水没有区别了。于是乎很自然地将水湿混为一谈。水湿有联系，而且是很密切的联系，要不然不会说水土合德。但是，二者也有很根本的差别，这就是水土之间的差别。解放以后，特别是文化大革命期间，做什么事都讲成分，唯成分论，你的其他方面再好，你的素质再高，只要你成分不好，你是地富反坏右出身，那你就没门！所以，过去填什么表，我最怕的就是“家庭出身”这一栏。现在我们研究中医，好像也是“唯成分论”，这个药、这个方有没有效果，怎么研究它呢？就从这个有效成分去研究它。有效成分当然可以说明部分的问题，也可以把它作为其中一个路子来研究。可是如果像文化大革命那样，将它作为衡量的标准，那就不成了。
(2) Spleen Does Not Rule a Specific Season
The formation of the characters for the Five Zang Organs is well worth serious scrutiny by everyone, especially the right-hand component which represents individualized characteristics. For the Liver (Gan), how do we explore its meaning through "Gan" (Dry)? For the Kidney (Shen), how do we explore it through "?"? For the Lung (Fei), how do we explore it through "?"? These are left for everyone to ponder independently. Among the Five Zang Organs, the Lung rules Autumn; subsequently, the Kidney rules Winter, the Liver rules Spring, and the Heart rules Summer. The four seasons—Spring, Summer, Autumn, and Winter—are occupied by the Liver, Heart, Lung, and Kidney respectively, leaving no apparent position for the Spleen. Therefore, in *Su Wen: Tai Yin Yang Ming Lun* (Plain Questions: Treatise on Tai Yin and Yang Ming), when discussing Spleen Earth, it states: "It does not rule a specific season." "Not ruling a specific season" means it does not rule the four principal seasons of Spring, Summer, Autumn, and Winter. If I cannot occupy the central position, surely I must be given an intermediate position. Thus, *Su Wen: Tai Yin Yang Ming Lun* further states: "The Spleen is Earth; it governs the Center, and constantly nourishes the Four Zang Organs throughout the four seasons, entrusting governance for eighteen days each, and does not exclusively rule any single season." Although Spleen Earth does not exclusively rule a season, seemingly having no share in the four seasons, it can "constantly nourish the Four Zang Organs throughout the four seasons, entrusting governance for eighteen days each." Which eighteen days does "eighteen days each" refer to? They are the last eighteen days at the end of each of the four seasons. The eighteen days at the end of the four seasons are the eighteen days of the季月 (Ji Yue, or seasonal months). Since each season's three months are divided into Meng (Beginning), Zhong (Middle), and Ji (End)—for example, the three months of Spring are divided into Meng Chun, Zhong Chun, and Ji Chun—the rest follow this pattern. The positions of the eighteen days at the end of the Ji months are known as the Four Corners (Si Yu), forming a sharp contrast with the Four Principal Positions (Si Zheng) occupied by the Heart, Liver, Lung, and Kidney mentioned above. The Four Principal Positions are honorable and noble, while the Four Corners are humble and lowly. Comparing the Principal and Corner positions vividly presents the spatial-temporal characteristic of the Spleen not ruling a specific season but flourishing during all four seasons within its character formation. Spleen Earth does not reside in the center but in the corners; it does not hold a noble position but a humble one. Yet Dong Zhongshu's *Chunqiu Fanlu* (Luxuriant Deeds of the Spring and Autumn Annals) calls it the "Master of the Five Elements." Why is it the Master of the Five Elements? Because Metal, Wood, Water, and Fire cannot form without Earth, and Spring, Summer, Autumn, and Winter cannot proceed without Earth. Look at the eighteen days entrusted to the Spleen in each seasonal month; these eighteen days are the critical moments for transitioning to the next season. For instance, whether Spring can transition normally to Summer, and subsequently to Autumn, Winter, and Spring again, depends on the condition of this eighteen-day entrusted governance. If this eighteen-day governance is poor, normal alternation and transformation between the four seasons cannot be implemented. Therefore, although the Spleen does not exclusively rule a season, the four seasons cannot do without it. Although Earth does not occupy the four principal directions, the four principal directions cannot do without its participation. If the four principal directions were separated from Earth and could not transform normally, what would happen? It would lead to excessive harm (Kang Hai). If the four seasons always stayed in the position of Summer, what would happen? The Qi of Summer would become excessive; once excessive, harm would arise accordingly. Therefore, it requires Cheng Zhi (Reception and Restraint). What is Cheng Zhi? "Cheng" means reception and transition. When Summer transitions to Autumn, receiving and connecting, the hot and stifling heat turns into the crisp and clear air of Autumn. Does the excess of Summer Qi still exist? No, it is restrained. Thus, *Su Wen: Liu Wei Zhi Da Lun* (Plain Questions: Great Treatise on the Six Micro Principles) says: "Excess leads to harm; reception leads to restraint; restraint leads to generation and transformation." How is excess restrained? The key lies in "reception," which must be implemented through Spleen Earth. Why is the Spleen so important in the human body? Why is Earth so important in nature? It is related to this mechanism of Cheng Zhi. Why does natural climate easily become extreme and prone to excessive harm nowadays? A very important reason is that this "Cheng Zhi" mechanism has been damaged, and Earth has been damaged. In Chapter One, we discussed the Lung governing regulation (Zhi Jie) and governing Qi. At the level of solar terms, when Heaven and Earth transform and receive, how does man keep up with this transformation? It relies on the Lung. But at the level of the four seasons, when Heaven and Earth transform and receive, for man to correspond with them and keep up with this transformation and reception, it must be implemented through the Spleen. Therefore, "Spleen does not rule a specific season" is an important guarantee for maintaining the correspondence between man and Heaven/Earth at the level of the four seasons.
(3) Spleen Governs Flesh/Muscle
The function of the Spleen governing flesh/muscle is familiar to everyone; anyone who has studied Traditional Chinese Medicine (TCM) knows this function exists. Now, everyone needs to think deeper; upon thinking, you will connect "Spleen Governs Muscle" with the issues discussed above. We previously mentioned that the Spleen belongs to Earth; Earth can nurture all things, transform all things, and store all things; the relationship between Earth and all things is extremely close. We also discussed that although the Spleen does not rule a specific season, the four seasons cannot do without it for even a moment; Metal, Wood, Water, and Fire cannot do without Earth, and the transformation of the four seasons also cannot do without Earth. Following this line of thought regarding the function of "Spleen Governs Flesh," modern medicine divides the human body into four major tissues: epithelial tissue, muscle tissue, connective tissue, and nervous tissue. Connective tissue includes bone tissue, adipose tissue, etc. Among all these tissues, muscle tissue and adipose tissue belong to the category of "flesh" (Rou) in TCM and are within the scope governed by the Spleen. According to such a classification, inside the human body, among the Five Zang and Six Fu organs, and outside, among the four limbs and hundred bones, which one does not have muscle? Which one is not mainly composed of muscle tissue? Even blood vessels, which seem unrelated to muscle, are mainly composed of vascular smooth muscle. Everyone should seriously ponder the above question and see if there is any exception. If there is an exception, it is only the Heart, because the character for Heart does not have the "Moon/Flesh" radical (月肉旁), whereas others do. The Lung has this radical, the Liver has it, the Large Intestine, Small Intestine, Brain, Vessels, and Gallbladder all have it. Having such a radical indicates they all have a fleshy component and cannot do without the composition of flesh. Is there any part of our human body that can do without flesh? Cannot do without flesh, then naturally cannot do without Earth, cannot do without the Spleen. Therefore, when we discuss "Spleen Governs Muscle," you should broaden your perspective; look deeper, look further, where is there not muscle? The heart has myocardium; even bones are filled with "muscle" tissue. The Spleen governs muscle, and the vast majority of有形 (tangible/form) parts of the human body are prefixed with the "Moon/Flesh" radical. Such a connection establishes the close association between the Spleen and the entire human body, and between the Spleen and various parts of the human body. Why can the Spleen serve as the "Root of Post-Heaven Existence"? This "Root" is not something to be used lightly. From here, we again realize the importance of language tools; grasping this tool can help you conveniently open up some deep insights. Additionally, regarding the understanding and research of language, everyone should always maintain a serious and earnest attitude. This process cannot be casual, because from the above research, we can see that the construction of characters is not arbitrary; it follows a strict "Li" (Principle/Rationale), and this Li comes from affairs/reality. Principle manifests through affairs; affairs are realized through principle; principle and affairs are not two different things. This is particularly fully reflected in Chinese characters. For example, the character for Bone (Gu); everyone knows that flesh is very flexible, while bone is very hard. Only now under the microscope do we know that bone tissue is full of fat cells, yet the ancients had already placed the "Moon/Flesh" radical in the character for bone long ago. On what basis did the ancients know this? On what basis did they arrange it this way? This requires us to treat it seriously. Cannot be casual! Cannot be careless!
(4) Man is the Chief of Naked Creatures
In the *Nei Jing* (Inner Canon), all animals are called "Chong" (Creatures/Worms); Chong is a broad category, i.e., the class of animals. When I was young and reading *Water Margin*, seeing the section where Wu Song climbs Jingyang Ridge, the book referred to the tiger as a Mao Chong (Hairy Creature). At that time, I did not understand and thought perhaps Brother Shi made a mistake. Later, I learned this had a source. The *Nei Jing* divides creatures into five categories: Mao Chong (Hairy), Yu Chong (Feathered), Luo Chong (Naked/Bare), Jie Chong (Armored/Shelled), and Lin Chong (Scaled). Mao Chong belongs to Wood; Yu Chong belongs to Fire; Luo Chong belongs to Earth; Jie Chong belongs to Metal; Lin Chong belongs to Water. Mao Chong refers to those with hair/fur on their bodies, such as tigers, lions, cats, and dogs, all belonging to Mao Chong; Yu Chong refers to those with feathers capable of flight, i.e., birds belong to Yu Chong; Luo Chong? Naturally, those that are naked/bare, where flesh is visible at a glance, such as humans belong to Luo Chong. Although Westerners have more hair, this hair cannot compare to the fur of tigers and leopards, so Westerners still fall into Luo Chong; Jie Chong refers to crustaceans/shelled animals, such as turtles and soft-shell turtles belong to this category; Lin Chong refers to those with scales, most aquatic animals belong to the Lin category. Dividing all animals into these five categories—Mao, Yu, Luo, Jie, Lin—naturally includes many different species under each category. Among these different species, there is one that is most representative; this most representative animal is called the "Zhang" (Chief/Head). Thus, the ancients said: "Of the 360 Hairy Creatures, the Qilin is the Chief. Of the 360 Feathered Creatures, the Phoenix is the Chief. Of the 360 Naked Creatures, Man is the Chief. Of the 360 Scaled Creatures, the Dragon is the Chief. Of the 360 Armored Creatures, the Turtle is the Chief." (See *Huangdi Neijing Suwen*). Man being the Chief of Naked Creatures means being the most representative animal among the Earth Creatures. What is the significance of this? The significance is immense. As for an individual human body, although it has distinctions of Metal, Wood, Water, Fire, and Earth, and differences among Heart, Liver, Spleen, Lung, and Kidney, as a person, as this species, the whole is called Luo Chong, and the whole belongs to Earth. Just like the Earth we inhabit; although the Earth has distinctions of Metal, Wood, Fire, Water, and Earth, as a whole, the Earth belongs to Earth. Why can man be the spirit of all things? Or why can man become the spirit of all things? A very important aspect is precisely because he is the Chief of Earth Creatures. The total attribution of man corresponds and is identical to the attribution of the Earth, which naturally achieves his role as a master/ruler on Earth. Therefore, we should be very clear: man is an Earth-attributed animal. If you seek Wood, Fire, Metal, or Water on the human body, how can you seek them? You can only seek them from Earth. Seek Wood from Earth, seek Fire from Earth, seek Metal from Earth, seek Water from Earth. Knowing to seek these things from Earth makes this significance extremely important. Therefore, when studying man, everything must start from Earth, everything must focus on Earth; this must be implemented through the Spleen and Stomach. In the Jin-Yuan period, there was a famous physician named Li Dongyuan. His widely circulated and profoundly influential work is titled *Pi Wei Lun* (Treatise on the Spleen and Stomach). Looking at the entire history of TCM, apart from this *Pi Wei Lun*, is there any other work established on the name of another Zang-Fu organ that has been so widely circulated and deeply influential? No! Why is it called *Pi Wei Lun*? Actually, it is based on Earth. Seeking Metal, Wood, Water, and Fire from Earth, seeking everything else from Earth. I think this should be the correct path of TCM. Man is the Chief of Naked Creatures; if you do not seek from Earth, where else would you seek? Of course, if you study turtles, dragons, or phoenixes, you might need to change your standpoint, seeking others from Metal, or from Water, or from Fire. To study man, one must base oneself on Earth; looking at the entire *Shang Han Lun* (Treatise on Cold Damage Disorders) makes this clear. *Shang Han Lun* has 112 formulas, using no more than a hundred medicinal materials, and the commonly used ones are just dozens. Among these hundred-plus, dozens of medicinal materials, everyone can make a statistic to see which medicinal material has the highest usage frequency? The statistical result is that Licorice Root (Gan Cao) has the highest usage frequency; over 70 formulas used Licorice Root, accounting for more than half of all Shang Han formulas. Some formulas even use Licorice Root as the leading Jun (Monarch) herb, such as Zhi Gan Cao Tang (Honey-Fried Licorice Decoction), Gan Cao Tang (Licorice Decoction), Gan Cao Gan Jiang Tang (Licorice and Dried Ginger Decoction), Gan Cao Fu Zi Tang (Licorice and Aconite Decoction), Gan Cao Xie Xin Tang (Licorice Drain the Epigastrium Decoction), etc. Nowadays, people underestimate Licorice Root, thinking it is dispensable; it can serve as a Zuo (Assistant) herb, but not as a Jun herb. Why is Licorice Root so important in *Shang Han Lun*? Why do so many formulas use Licorice Root? Precisely because it belongs to Earth! If we apply the above method of animal classification to divide plant materials into the Five Elements, and select a "Chief" among the Five Element plants, then who is this Chief of Earth Plants? None other than Licorice Root. Licorice Root has a sweet and neutral flavor and yellow color; it is the medicinal material that obtains the most complete Qi of Earth. From the fact that Licorice Root ranks first in usage frequency in the formulas of *Shang Han Lun*, we can see that Zhang Zhongjing had long realized this point. Man is the Chief of Naked Creatures; therefore, treating human diseases should seek from Earth. Since it seeks from Earth, naturally Licorice Root must be used. Licorice Root is not just a peacemaker, nor merely harmonizing various herbs; it represents a very deep concept.
(5) Spleen Governs the Middle Jiao
The Spleen and Stomach govern the Middle Jiao. What is the function of the Middle Jiao? The function of the Middle Jiao is tremendous. The Middle Jiao is the Jiao that is neither high nor low. We previously discussed Pi and Tai (Obstruction and Peace); we mentioned that the Upper and Lower must communicate; lack of communication is Pi, communication is Tai, and only with communication is there vitality. Such communication, i.e., communication between Upper and Lower, relies on what? It relies on this "Zhong" (Center/Middle). Therefore, the function of the Middle Jiao is to facilitate communication between Upper and Lower, connecting the Upper and Lower. In the *Nei Jing*, it states: "Those who speak of Heaven seek its Origin; those who speak of Earth seek its Position." Then, "those who speak of Man"—one must seek "Qi Jiao" (Intersection of Qi). What is Qi Jiao? Heavenly Qi descends, Earthly Qi ascends; this is called Qi Jiao; Upper Jiao Qi descends, Lower Jiao Qi ascends; this is also called Qi Jiao. Whether it is the Qi Jiao of Upper and Lower, or the Qi Jiao of Heaven and Earth, all require seeking from the Center. This must be implemented through the Middle Jiao, this must be implemented through the Spleen and Stomach, this must be implemented through Earth. Therefore, regarding Qi Jiao, the relationship of the Spleen and Stomach is of utmost importance. Being of utmost importance to Qi Jiao is being of utmost importance to man; this returns to the issue discussed above. Confucius said: "My Way is penetrated by one thread." Reviewing the Way of TCM, is it not also "penetrated by one thread"!
4. Significance of Tai Yin in Yun Qi (Luck and Qi)
The significance of Tai Yin in Yun Qi is clearly defined: in Heaven it is Dampness, in Earth it is Earth; together spoken as Damp-Earth. The issue of Earth has been discussed extensively earlier; everyone should be very familiar with it. Here, we focus on discussing Dampness.
(1) Explanation of the Meaning of Dampness
The meaning of Dampness was discussed in the Yang Ming chapter based on its character formation. There are two ancient characters for Dampness: one is "Shi" (濕), already discussed in the Yang Ming chapter, and the other is "?" to be discussed here. The previously mentioned "Shi" (濕) is not the original character for Dampness but a borrowed one; however, this borrowing explains its origin well from a theoretical perspective. Now let us look at the other character for Dampness. Its semantic component is still "Shui" (氵, water radical), indicating that Dampness is closely related to Water. The phonetic component on the right has a horizontal stroke at the top, representing Heaven; at the bottom of the phonetic component is the character "Tu" (Earth), representing Earth. What is this "?" between Heaven and Earth? "?" is pronounced "You"; *Shuo Wen* states: "Wei" (Subtle/Faint). *Guang Yun* states: "Xiao Wei Ye" (Small and subtle). What is this subtle thing between Heaven and Earth? Connecting it with the semantic component "Shui" (water radical), you know this subtle thing refers to Water. What are these tiny waters between Heaven and Earth, this very fine water? This is Dampness. Therefore, the Dampness you perceive is actually the tiny water particles diffused in the air between Heaven and Earth, or simply in the atmosphere. Very fine Dampness can only be felt, not seen. And if this Dampness is slightly magnified, magnified to the point where you can not only feel it but also see it, what is this? This is Rain. Therefore, fundamentally speaking, Rain and Dampness are the same thing, differing only in coarseness and subtlety, obscurity and clarity. Thus, *Su Wen* classifies Rain and Dampness as belonging to the same category, namely both belonging to Earth. From these two traditional characters for Dampness, we see that the first "Shi" (濕) focuses on theory/principle, while the second "?" focuses on phenomenon/reality. Since it discusses reality, it is more direct and more vivid. When discussing the original meaning of Dampness, besides exploring from the etymology of character formation, we should also pay attention to a very important and easily confused issue: the distinction between Dampness and Water. Above we mentioned that fine Dampness can only be felt, not directly seen. But if you use a modern dehumidifier to extract it, what comes out? Water. And when Dampness becomes coarser, turning into Rain, you can not only feel it but also see it. Seeing it makes it feel even less different from Water. Thus, it is natural to confuse Water and Dampness. Water and Dampness are connected, and the connection is very close; otherwise, one would not say "Earth and Water possess Virtue together." However, there is also a fundamental difference between the two, which is the difference between Earth and Water. After liberation, especially during the Cultural Revolution, everything emphasized "class status" (Cheng Fen), adhering to a "唯成分论" (Theory of Solely Class Status). No matter how good your other aspects were, no matter how high your quality, as long as your status was bad—if you came from a landlord, rich peasant, counter-revolutionary, bad element, or rightist background—you were out! So, filling out forms back then, I feared the "Family Background" column the most. Now, when we study TCM, it seems we also adhere to a "Theory of Solely Effective Components." Whether a medicine or formula is effective, how do we study it? By studying its effective components. Effective components can certainly explain partial issues and can be used as one pathway for research. However, if it is used as the sole standard for measurement, as in the Cultural Revolution, then it is unacceptable.