像水与湿，你如果单单从现代的成分上去考虑，它有什么区别呢？这个分子式都是 H2O，所以，它没有区别。可是用中医的眼光去衡量，却有大区别。一个是土，一个是水，两者是相克的关系，怎么会没区别呢？因此，从什么角度来考虑，从什么角度来衡量，确实是中医研究的一个大问题。中医有时更注重的是事物的状态和它的变化过程。在江河湖海的时候，它是水，而一旦弥漫到空气中，它就成为湿。状态改变了，定性定位亦随之而变。为什么呢？因为阴阳改变了。阴阳不改变，事物的状态怎么会改变呢？所以，你研究成分如果不与阴阳掛勾，或者说你的成分与阴阳掛不上勾，那这个研究对中医来说还是没有实义，还是一厢情愿，还是解决不了根本的问题。所以，判断一个科研是不是有水准，是不是能够真正地帮助中医解决问题，上面这个“掛勾”便是衡量的标准。没有这个“掛勾”，你就是省部级课题，你就是国家级课题，你就是九五、十五的攻关课题，你就是投资百万、千万、甚至是亿万的课题，又怎么样呢？同样是肉包子打狗，有去无回！另外，研究湿义，除了注意水湿之间的联系与区别，还应弄清雨湿的问题。雨为湿类，为土类，这在《素问》，特别是在“运气七篇大论”中反复地强调过。如“大雨时行，湿气乃用”，“岁土太过，雨湿流行”等。可是还是有不少的中医同行将雨归到水类。比如辛巳年的时候，辛巳年的一大特点就是水运不及。于是好些人问我，今年不是水不及吗？可为什么南方下雨这么多，有这么多的地方涨水？如果你这样来会运气，那你就会错了。水是北方，是寒，是冰雪，而不是雨。所以，水不及就是这些因素不及。今年北方为什么持续高温？冰雪的融化为什么大于往年？这就是水运不及。（2）湿何以配土湿为什么配土？或者土为什么配湿？这个问题从农村出来的都会很清楚。土是生养万物的。可它靠什么来生养呢？大家知道，今年北方的许多地方持续干旱，这一干旱，不但庄稼种不成，连野生的草木也枯死了。所以，土一旦失去了“湿”性，变成焦土了，这个生养的作用也就荡然无存。土不能离开湿，所以要湿土相配。但，土亦不能过湿，土一过湿，生养的作用同样要大打折扣。中基在讲脾的性用时，强调脾喜燥恶湿，其实就是讲的这个方面。因此，土不能不湿，亦不能过湿。既不能不及，又不可太过。这是为什么呢？兹引王冰一段令人拍案叫绝的注释，权作解答：“湿气内蕴，土体乃全，湿则土生，干则土死，死则庶类凋丧，生则万物滋荣，此湿气之化尔。湿气施化则土宅而云腾雨降。其为变极则骤注土崩也。”《素问·五行运大论》云：“中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺。其在天为湿，在地为土，在体为肉，在气为充，在藏为脾。”《五行运》讲中央，讲湿、土、甘、脾、肉、肺……这一连串的问题如果思考清楚了，并获得了定解。那么，我们研究倮虫之长，并解决倮虫之长的诸多问题，便有了一个坚实的依靠处。湿与土，合之为一体，分开来又有天地之别。湿以气讲，土以形言。形气之间是一个什么关系呢？《内经》讲得很清楚，就是“气聚则形成”。所以，土是什么？土是怎么构成的？我们看到的这个实实在在的大块是怎么形成的？就是这个湿气聚合而成的。所以，《素问》它讲“中央生湿，湿生土”，而不讲“中央生土，土生湿”，这就是一个本末的问题，先后的问题。这个问题大家要很清楚，不能混淆。《大学》讲：“物有本末，事有终始。知所先后，则近道矣。”大家想想，如果这个本末、先后你搞不清楚，你怎么去近道。（3）辰戌丑未上面我们谈太阴、谈湿土，是从气的角度而言。《素问·六节藏象论》云：“时立气布”，云：“不知年之所加，气之盛衰，虚实之所起，不可以为工。”因此，在知道气的内涵之后，还必须清楚相应的时年。以太阴湿土而言，这个相应的时年就是标题所说的辰戌丑未。具体地说，辰戌之纪是太阳寒水司天，太阴湿土在泉。其中司天管上半年的加布，在泉管下半年的加布。丑未之年正好相反，它是太阴湿土司天，太阳寒水在泉。明确了时年与太阴湿土的加布关系后，太阴之气到来时，具体会产生什么变化呢？有关这一点，《素问·六元正纪大论》从时化之常、司化之常、气化之常、德化之常、布政之常、气变之常、令行之常、病之常等八个方面进行了描述。即：太阴所至为埃溽（时化）；太阴所至为雨府为员盈（司化）：太阴所至为化为云雨（气化）；太阴所至为湿生，终为注雨（德化）；太阴所至为倮化（德化）；太阴所至为濡化（布政）；太阴所至为雷霆骤注烈风（气变）；太阴所至为沉阴为白埃为晦暝（令行）；太阴所至为积饮否隔（病）；太阴所至为?满（病）；太阴所至为中满霍乱吐下（病）；太阴所至为重胕肿（病）。去年是庚辰年，辰年的司天是太阳寒水，在泉是太阴湿土。我们看去年的下半年雨湿很多，特别是台湾地区出现了 50年未遇的洪涝灾害，还有泥石流灾害。很多房屋被冲毁了。本来洪涝多数都在上半年发生，在夏季发生，怎么去年的洪涝却移到了下半年？这显然与太阴所至有关联。太阴湿土在泉，“太阴所至”的机会必然相应增多，而太阴所至有可能为“终为注雨”，有可能为“雷霆骤注烈风”，所以，在这个区间发生洪涝也就不足为怪了。运气是一门相当复杂的学问，不但有常，而且有变；不但有胜，而且有复。所以，把握起来很不容易。以上是灾害发生了，气已经来临了，我们再反推这个年时。虽然这有些马后炮，但对我们感受运气的意义，仍然是有帮助的。我们不妨由此下手，多做一些马后炮式的研究。将运气与气候变化及疾病变化的资料一一列出，分析其中的常、变、胜、复关系。这个研究娴熟了，有体会了，再把它转到“马前炮”的研究中来，这个时候就能“先立其年，以明其气”了。（4）天地交通的标志上面我们谈到太阴的气化之常，这个常就是“太阴所至而化为云雨”。作为太阴，其气化启动后，会产生化和云雨。化是什么呢？《素问》云：“物生谓之化，物极谓之变。”而《韵会》则曰：“天地阴阳运行，自有而无，自无而有，万物生息则为化。”因此，化主要指的是万物的生息。《素问·六元正纪大论》将“化”与“云雨”同列为太阴气化之常，是极具深义的。云雨之事我们司空见惯，但是，要回答它与化、与万物生息何以具有如此密切的关联，却需要我们从理上来作一番思考。云雨的产生，《素问·阴阳应象大论》讲得十分清楚：“地气上为云，天气下为雨；雨出地气，云出天气。”云雨是天地产生的。更具体一些，是地气上升，天气下降，天地气交产生的。地气升，天气降，天地气交，这个过程我们在前面讨论否泰二卦时候已经谈到过。也知道天地气交的重要性。天地不交，则万物不通而死。天地气交，则万物通而生息。可尽管如此，还是觉得这个气交的过程有些玄乎其玄。能不能有一个方法使我们更直接一些地把握气交？能不能有一个手段使我们更明白一些地洞察气交？有！这个方法、这个手段就是云雨。云雨是天地气交的产物，是天地气交过程中的一个显而易见的标志。天地气交，万物方生。那我们为什么不可以从这个显而易见的事象中去探求玄乎其玄的天地气交，进而去探知这个万物的生息呢？所以，云雨的事你若参透了，它真是我们仰观俯察天地、妙解阴阳万物的一个极其方便的法门。你要考察万物的生息，你要考察天地气交的状况，你看什么呢？看这个云雨即可了事。扯远一些，火星上有没有生命？月球上有没有生命？用得着去登陆吗？不用去登陆，你就看这个云雨就行了。如果没有云雨，你就知道这儿的天地还没有交通，天地都没有交通，你去找什么生命？你去找什么万物？那不是白费心思。现在的卫星探测技术很发达，虽然确定一个星球上有没有生命还难以办到，但是，确定它有没有云雨，应该不会太困难。而云雨的事一旦确定，其实也就为我们寻找地球外生命奠定了一个大的方向。讲近一些，我们这个地球，由于时间和地域的关系，天地气交的状况亦不尽相同。以地域而言，有的地方云雨多，有的地方云雨少，有的地方甚至终年都见不到云雨。云雨多的地方，云雨均匀的地方，天地气交的情况相对就好。你去看这些地方，不但万物生息茂盛，而且多半人烟稠密。大家看一看云南、四川，及江南大部分地区的生息情况，就知道笔者在这里不是胡说。而云雨少的地方，甚至是终年不见云雨的地方，你去看它，大都是沙漠、是不毛之地，是杳无人烟之区。为什么呢？因为天地的气交不行。天地不交，所以，万物不通，怎么会有生息？怎么会有人烟？从时间而言，上述这个特征更为突出。在我国的大部分地区，都以春夏二季降雨为多，秋冬二季降雨为少。而春夏二季万物发陈、蕃秀，到处一派欣欣向荣；秋冬二季万物容平、凋零，一派荒凉景象。春夏二季以泰为起手，泰者天地交也，交故生云雨；秋冬二季以否为起手，否者天地不交也，不交故少云雨。由太阴至而有云雨，由云雨而知天地气交，而知万物生息。是知太阴在天地气交这个过程中扮演的角色十分重要，十分关键。现在我们由大天地拉回到小天地，在人体中“太阴所至为化为云雨”又是如何体现的呢？化还是讲生息，生化，太阴脾（胃）土为后天之本，气血生化之源，这是应太阴所至的“化”。太阴脾（胃）为升降之枢纽，人体这个小天地如何气交？就要靠这个升降枢纽。那么，这个云雨呢？这个天地气交的标志，这个升降的标志，在人身与什么相应？在人身上能不能找到这样一个显而易见的东西，用以反映其气交，显示其生化呢？当然可以。这东西就是大家熟知的“口水”。中医把它称为“涎”，西医将之称为“唾液”。涎也好，唾液也好，大家都不能小看它，它是人身气交的标志，生息的标志。经云：“言人者，求之气交。”既然人以气交为本，那你怎能小看它呢？在天地自然里，我们以云雨去看它的气交，看它的生息，的确是一个再方便不过的法门。而在人身，从你口中的“涎”，从你口中的“唾液”去看，又何尝不最方便呢？对于生命的良好状态，我们可以用生息来形容，可以用化来形容。除此以外，还有一个更为通俗而直接的字眼，那就是“活”。大家看活字怎么构成？不就是舌水吗？舌上的水，或者是舌周围的水，这水是什么？不就是上面的“涎”，不就是上面的“唾液”。这东西就是“活”，就是生命生息状态的标志。你为什么不可以从这个“活”，从这个“舌水”，从这个“涎”，从这个“唾液”，从这个你最容易体察到的东西，去探求生命内在的状态，去探求生命中那些最奥妙的过程呢？自然也好，人身也好，其实都有许多像“云雨”这样既显而易见，唾手可得，但又能说明很深奥、很内在问题的东西。可就因为它太“显而易见”，太“唾手可得”了，我们反而“不能见”，反而“不能得”。人是不是都有这样的劣根，太容易得到的，反而不知珍惜。所以，孔子感叹曰：“一阴一阳之谓道。继之者善也，成之者性也。仁者见之谓之仁，智者见之谓之智，百姓日用而不知，故君子之道鲜矣。”“太阴所至为化为云雨”，而太阴属脾，脾开窍于口，其华在唇。五藏化液，脾液为涎。王冰注液曰：“溢于唇口也。”所以，这个涎，这个溢于唇口者，为什么不是云雨呢？你为什么不可以从这个“涎”入手，从这个“云雨”入手，去探知你体内的气交状况，去探知你体内的生息状况，进而去把握你的健康状况，其实，脾涎能不能反映气交，能不能反映身体的健康状况？大家一反观自身就知道了。当你精神状态、身体状态最佳的时候，这个时候注意体会一下你的口中，看看是不是有一丝丝、一股股清香、甘甜的津液？要是有，这就是你要会的那“东西”。有这“东西”，就像自然有云雨，那你的气交当然是最佳，你的生息当然最佳。你的整个人身都处于“天地交而万物通”的状态，那你的精神状态，健康状态为什么不处于最佳状态呢？而反过来，当你疲劳的时候，当你健康出现问题的时候，再关注你的口中，这一丝丝、一股股清香、甘甜的津液还在吗？不在了。代之的是口苦，是口干，是口臭，口粘，反正口中不清爽。为什么呢？气交不行了，人身后天的这个根本出了问题。这样至简至易的方法，我们为什么不用。所以，大家想知道自己的身体状况，不用急着去搞化验、去做 CT，先感受一下你口中的“滋味”，看看这个脾涎、唾液，也就能知道个大概了。前面我们谈到，道家修炼的一个重要功夫就是打通大小周天。打通周天不是一件简单的事，要经过刻苦的修炼已筑基。前些年气功“大师”满天飞，都打着佛、道的旗号，传你一个功，三天五天就能打通周天。有这么便宜的事吗？可还是有太多的人去图这个便宜。结果是上当了事。周天贯通是要有应验的，用现代的话说，就是要有客观指标。不是你那里想一想，它就贯通。
就像水与湿，如果你仅仅从现代成分的角度去考虑，它们有什么区别呢？它们的分子式都是 H2O，所以没有区别。但是用中医的眼光去衡量，却有很大的区别。一个是土，一个是水，两者是相克的关系，怎么会没区别呢？因此，从什么角度来考虑，从什么角度来衡量，确实是中医研究的一个大问题。中医有时更注重的是事物的状态和它的变化过程。在江河湖海的时候，它是水，而一旦弥漫到空气中，它就成为湿。状态改变了，定性定位亦随之而变。为什么呢？因为阴阳改变了。阴阳不改变，事物的状态怎么会改变呢？所以，你研究成分如果不与阴阳掛勾，或者说你的成分与阴阳掛不上勾，那这个研究对中医来说还是没有实义，还是一厢情愿，还是解决不了根本的问题。所以，判断一个科研是不是有水准，是不是能够真正地帮助中医解决问题，上面这个“掛勾”便是衡量的标准。没有这个“掛勾”，你就是省部级课题，你就是国家级课题，你就是九五、十五的攻关课题，你就是投资百万、千万、甚至是亿万的课题，又怎么样呢？同样是肉包子打狗，有去无回！另外，研究湿义，除了注意水湿之间的联系与区别，还应弄清雨湿的问题。雨为湿类，为土类，这在《素问》，特别是在“运气七篇大论”中反复地强调过。如“大雨时行，湿气乃用”，“岁土太过，雨湿流行”等。可是还是有不少的中医同行将雨归到水类。比如辛巳年的时候，辛巳年的一大特点就是水运不及。于是好些人问我，今年不是水不及吗？可为什么南方下雨这么多，有这么多的地方涨水？如果你这样来会运气，那你就会错了。水是北方，是寒，是冰雪，而不是雨。所以，水不及就是这些因素不及。今年北方为什么持续高温？冰雪的融化为什么大于往年？这就是水运不及。
（2）湿何以配土
湿为什么配土？或者土为什么配湿？这个问题从农村出来的都会很清楚。土是生养万物的。可它靠什么来生养呢？大家知道，今年北方的许多地方持续干旱，这一干旱，不但庄稼种不成，连野生的草木也枯死了。所以，土一旦失去了“湿”性，变成焦土了，这个生养的作用也就荡然无存。土不能离开湿，所以要湿土相配。但，土亦不能过湿，土一过湿，生养的作用同样要大打折扣。中基在讲脾的性用时，强调脾喜燥恶湿，其实就是讲的这个方面。因此，土不能不湿，亦不能过湿。既不能不及，又不可太过。这是为什么呢？兹引王冰一段令人拍案叫绝的注释，权作解答：“湿气内蕴，土体乃全，湿则土生，干则土死，死则庶类凋丧，生则万物滋荣，此湿气之化尔。湿气施化则土宅而云腾雨降。其为变极则骤注土崩也。”《素问·五行运大论》云：“中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺。其在天为湿，在地为土，在体为肉，在气为充，在藏为脾。”《五行运》讲中央，讲湿、土、甘、脾、肉、肺……这一连串的问题如果思考清楚了，并获得了定解。那么，我们研究倮虫之长，并解决倮虫之长的诸多问题，便有了一个坚实的依靠处。湿与土，合之为一体，分开来又有天地之别。湿以气讲，土以形言。形气之间是一个什么关系呢？《内经》讲得很清楚，就是“气聚则形成”。所以，土是什么？土是怎么构成的？我们看到的这个实实在在的大块是怎么形成的？就是这个湿气聚合而成的。所以，《素问》它讲“中央生湿，湿生土”，而不讲“中央生土，土生湿”，这就是一个本末的问题，先后的问题。这个问题大家要很清楚，不能混淆。《大学》讲：“物有本末，事有终始。知所先后，则近道矣。”大家想想，如果这个本末、先后你搞不清楚，你怎么去近道。
（3）辰戌丑未
上面我们谈太阴、谈湿土，是从气的角度而言。《素问·六节藏象论》云：“时立气布”，云：“不知年之所加，气之盛衰，虚实之所起，不可以为工。”因此，在知道气的内涵之后，还必须清楚相应的时年。以太阴湿土而言，这个相应的时年就是标题所说的辰戌丑未。具体地说，辰戌之纪是太阳寒水司天，太阴湿土在泉。其中司天管上半年的加布，在泉管下半年的加布。丑未之年正好相反，它是太阴湿土司天，太阳寒水在泉。明确了时年与太阴湿土的加布关系后，太阴之气到来时，具体会产生什么变化呢？有关这一点，《素问·六元正纪大论》从时化之常、司化之常、气化之常、德化之常、布政之常、气变之常、令行之常、病之常等八个方面进行了描述。即：太阴所至为埃溽（时化）；太阴所至为雨府为员盈（司化）：太阴所至为化为云雨（气化）；太阴所至为湿生，终为注雨（德化）；太阴所至为倮化（德化）；太阴所至为濡化（布政）；太阴所至为雷霆骤注烈风（气变）；太阴所至为沉阴为白埃为晦暝（令行）；太阴所至为积饮否隔（病）；太阴所至为?满（病）；太阴所至为中满霍乱吐下（病）；太阴所至为重胕肿（病）。去年是庚辰年，辰年的司天是太阳寒水，在泉是太阴湿土。我们看去年的下半年雨湿很多，特别是台湾地区出现了 50年未遇的洪涝灾害，还有泥石流灾害。很多房屋被冲毁了。本来洪涝多数都在上半年发生，在夏季发生，怎么去年的洪涝却移到了下半年？这显然与太阴所至有关联。太阴湿土在泉，“太阴所至”的机会必然相应增多，而太阴所至有可能为“终为注雨”，有可能为“雷霆骤注烈风”，所以，在这个区间发生洪涝也就不足为怪了。运气是一门相当复杂的学问，不但有常，而且有变；不但有胜，而且有复。所以，把握起来很不容易。以上是灾害发生了，气已经来临了，我们再反推这个年时。虽然这有些马后炮，但对我们感受运气的意义，仍然是有帮助的。我们不妨由此下手，多做一些马后炮式的研究。将运气与气候变化及疾病变化的资料一一列出，分析其中的常、变、胜、复关系。这个研究娴熟了，有体会了，再把它转到“马前炮”的研究中来，这个时候就能“先立其年，以明其气”了。
（4）天地交通的标志
上面我们谈到太阴的气化之常，这个常就是“太阴所至而化为云雨”。作为太阴，其气化启动后，会产生化和云雨。化是什么呢？《素问》云：“物生谓之化，物极谓之变。”而《韵会》则曰：“天地阴阳运行，自有而无，自无而有，万物生息则为化。”因此，化主要指的是万物的生息。《素问·六元正纪大论》将“化”与“云雨”同列为太阴气化之常，是极具深义的。云雨之事我们司空见惯，但是，要回答它与化、与万物生息何以具有如此密切的关联，却需要我们从理上来作一番思考。云雨的产生，《素问·阴阳应象大论》讲得十分清楚：“地气上为云，天气下为雨；雨出地气，云出天气。”云雨是天地产生的。更具体一些，是地气上升，天气下降，天地气交产生的。地气升，天气降，天地气交，这个过程我们在前面讨论否泰二卦时候已经谈到过。也知道天地气交的重要性。天地不交，则万物不通而死。天地气交，则万物通而生息。可尽管如此，还是觉得这个气交的过程有些玄乎其玄。能不能有一个方法使我们更直接一些地把握气交？能不能有一个手段使我们更明白一些地洞察气交？有！这个方法、这个手段就是云雨。云雨是天地气交的产物，是天地气交过程中的一个显而易见的标志。天地气交，万物方生。那我们为什么不可以从这个显而易见的事象中去探求玄乎其玄的天地气交，进而去探知这个万物的生息呢？所以，云雨的事你若参透了，它真是我们仰观俯察天地、妙解阴阳万物的一个极其方便的法门。你要考察万物的生息，你要考察天地气交的状况，你看什么呢？看这个云雨即可了事。扯远一些，火星上有没有生命？月球上有没有生命？用得着去登陆吗？不用去登陆，你就看这个云雨就行了。如果没有云雨，你就知道这儿的天地还没有交通，天地都没有交通，你去找什么生命？你去找什么万物？那不是白费心思。现在的卫星探测技术很发达，虽然确定一个星球上有没有生命还难以办到，但是，确定它有没有云雨，应该不会太困难。而云雨的事一旦确定，其实也就为我们寻找地球外生命奠定了一个大的方向。讲近一些，我们这个地球，由于时间和地域的关系，天地气交的状况亦不尽相同。以地域而言，有的地方云雨多，有的地方云雨少，有的地方甚至终年都见不到云雨。云雨多的地方，云雨均匀的地方，天地气交的情况相对就好。你去看这些地方，不但万物生息茂盛，而且多半人烟稠密。大家看一看云南、四川，及江南大部分地区的生息情况，就知道笔者在这里不是胡说。而云雨少的地方，甚至是终年不见云雨的地方，你去看它，大都是沙漠、是不毛之地，是杳无人烟之区。为什么呢？因为天地的气交不行。天地不交，所以，万物不通，怎么会有生息？怎么会有人烟？从时间而言，上述这个特征更为突出。在我国的大部分地区，都以春夏二季降雨为多，秋冬二季降雨为少。而春夏二季万物发陈、蕃秀，到处一派欣欣向荣；秋冬二季万物容平、凋零，一派荒凉景象。春夏二季以泰为起手，泰者天地交也，交故生云雨；秋冬二季以否为起手，否者天地不交也，不交故少云雨。由太阴至而有云雨，由云雨而知天地气交，而知万物生息。是知太阴在天地气交这个过程中扮演的角色十分重要，十分关键。现在我们由大天地拉回到小天地，在人体中“太阴所至为化为云雨”又是如何体现的呢？化还是讲生息，生化，太阴脾（胃）土为后天之本，气血生化之源，这是应太阴所至的“化”。太阴脾（胃）为升降之枢纽，人体这个小天地如何气交？就要靠这个升降枢纽。那么，这个云雨呢？这个天地气交的标志，这个升降的标志，在人身与什么相应？在人身上能不能找到这样一个显而易见的东西，用以反映其气交，显示其生化呢？当然可以。这东西就是大家熟知的“口水”。中医把它称为“涎”，西医将之称为“唾液”。涎也好，唾液也好，大家都不能小看它，它是人身气交的标志，生息的标志。经云：“言人者，求之气交。”既然人以气交为本，那你怎能小看它呢？在天地自然里，我们以云雨去看它的气交，看它的生息，的确是一个再方便不过的法门。而在人身，从你口中的“涎”，从你口中的“唾液”去看，又何尝不最方便呢？对于生命的良好状态，我们可以用生息来形容，可以用化来形容。除此以外，还有一个更为通俗而直接的字眼，那就是“活”。大家看活字怎么构成？不就是舌水吗？舌上的水，或者是舌周围的水，这水是什么？不就是上面的“涎”，不就是上面的“唾液”。这东西就是“活”，就是生命生息状态的标志。你为什么不可以从这个“活”，从这个“舌水”，从这个“涎”，从这个“唾液”，从这个你最容易体察到的东西，去探求生命内在的状态，去探求生命中那些最奥妙的过程呢？自然也好，人身也好，其实都有许多像“云雨”这样既显而易见，唾手可得，但又能说明很深奥、很内在问题的东西。可就因为它太“显而易见”，太“唾手可得”了，我们反而“不能见”，反而“不能得”。人是不是都有这样的劣根，太容易得到的，反而不知珍惜。所以，孔子感叹曰：“一阴一阳之谓道。继之者善也，成之者性也。仁者见之谓之仁，智者见之谓之智，百姓日用而不知，故君子之道鲜矣。”“太阴所至为化为云雨”，而太阴属脾，脾开窍于口，其华在唇。五藏化液，脾液为涎。王冰注液曰：“溢于唇口也。”所以，这个涎，这个溢于唇口者，为什么不是云雨呢？你为什么不可以从这个“涎”入手，从这个“云雨”入手，去探知你体内的气交状况，去探知你体内的生息状况，进而去把握你的健康状况，其实，脾涎能不能反映气交，能不能反映身体的健康状况？大家一反观自身就知道了。当你精神状态、身体状态最佳的时候，这个时候注意体会一下你的口中，看看是不是有一丝丝、一股股清香、甘甜的津液？要是有，这就是你要会的那“东西”。有这“东西”，就像自然有云雨，那你的气交当然是最佳，你的生息当然最佳。你的整个人身都处于“天地交而万物通”的状态，那你的精神状态，健康状态为什么不处于最佳状态呢？而反过来，当你疲劳的时候，当你健康出现问题的时候，再关注你的口中，这一丝丝、一股股清香、甘甜的津液还在吗？不在了。代之的是口苦，是口干，是口臭，口粘，反正口中不清爽。为什么呢？气交不行了，人身后天的这个根本出了问题。这样至简至易的方法，我们为什么不用。所以，大家想知道自己的身体状况，不用急着去搞化验、去做 CT，先感受一下你口中的“滋味”，看看这个脾涎、唾液，也就能知道个大概了。前面我们谈到，道家修炼的一个重要功夫就是打通大小周天。打通周天不是一件简单的事，要经过刻苦的修炼已筑基。前些年气功“大师”满天飞，都打着佛、道的旗号，传你一个功，三天五天就能打通周天。有这么便宜的事吗？可还是有太多的人去图这个便宜。结果是上当了事。周天贯通是要有应验的，用现代的话说，就是要有客观指标。不是你那里想一想，它就贯通。
Just like water and dampness, if you consider them solely from the perspective of modern chemical composition, what difference is there? Their molecular formula is both H2O, so there is no difference. However, measured by the perspective of Traditional Chinese Medicine (TCM), there is a significant difference. One belongs to Earth (Tu), and the other to Water (Shui); they share a controlling relationship (Xiang Ke), so how can there be no difference? Therefore, from what angle to consider, and from what angle to measure, is indeed a major issue in TCM research. Sometimes TCM focuses more on the state of things and their process of change. When in rivers, lakes, and seas, it is water; once it diffuses into the air, it becomes dampness (Shi). When the state changes, its qualitative nature and positional location also change accordingly. Why? Because Yin and Yang have changed. If Yin and Yang do not change, how can the state of things change? Thus, if your research on components does not correlate with Yin and Yang, or if your components cannot be linked to Yin and Yang, then this research has no practical significance for TCM; it remains wishful thinking and fails to resolve fundamental issues. Therefore, to judge whether scientific research has standards and can truly help solve problems in TCM, this "correlation" serves as the measuring standard. Without this "correlation," even if it is a provincial or ministerial-level project, a national-level project, a key research project of the Ninth or Tenth Five-Year Plan, or a project investing millions, tens of millions, or even hundreds of millions, what good would it do? It would be like throwing meat buns at dogs—gone forever! Additionally, when studying the meaning of dampness, besides noting the connection and distinction between water and dampness, one must also clarify the issue of rain and dampness. Rain belongs to the category of dampness and earth. This was repeatedly emphasized in the *Suwen* (Basic Questions), particularly in the "Seven Great Treatises on Yungu (Climate and Disease)." For example: "When heavy rains occur frequently, dampness qi is utilized"; "When the year's Earth qi is excessive, rain and dampness prevail." Yet, many TCM practitioners still classify rain under the category of water. For instance, in the Xin-Si year, a major characteristic was that the Water transport was insufficient. Consequently, many people asked me, "Isn't the water insufficient this year? Then why is there so much rain in the South, and why are there floods in so many places?" If you interpret Yungu (Five Movements and Six Qi) in this way, you will be mistaken. Water corresponds to the North, cold, and ice/snow, not rain. Therefore, insufficient water transport means these factors are insufficient. Why has the North experienced continuous high temperatures this year? Why has the melting of ice and snow exceeded previous years? This is due to insufficient Water transport.
(2) Why Dampness Correlates with Earth
Why does dampness correlate with Earth? Or why does Earth correlate with dampness? Anyone from a rural background would understand this clearly. Earth nurtures and sustains all things. But what does it rely on to nurture? As everyone knows, many parts of the North have suffered continuous drought this year. This drought not only prevents crops from growing but also causes wild plants and trees to wither and die. Therefore, once Earth loses its "damp" quality and becomes scorched earth, its nurturing function disappears completely. Earth cannot exist without dampness, hence the pairing of damp and earth. However, Earth should not be overly damp; if Earth is too wet, its nurturing function is significantly diminished. In Basic Theory of TCM, when discussing the properties and functions of the Spleen, it emphasizes that the Spleen prefers dryness and dislikes dampness, which refers precisely to this aspect. Therefore, Earth must have dampness, but not excessive dampness. It must not be insufficient, nor excessive. Why is this? I will quote an astonishing commentary by Wang Bing to provide an answer: "When damp qi accumulates internally, the substance of Earth is complete. With dampness, Earth lives; with dryness, Earth dies. Death leads to the withering of myriad species; life leads to the flourishing of all things. This is the transformation of damp qi. When damp qi exerts its transformative power, Earth resides, clouds rise, and rain descends. Its extreme variation results in sudden downpours and soil collapse." The *Suwen·Wuxing Yun Da Lun* states: "In the Center generates dampness; dampness generates Earth; Earth generates sweetness; sweetness generates the Spleen; the Spleen generates flesh; flesh generates the Lungs. In Heaven it is dampness; on Earth it is Earth; in the body it is flesh; in qi it is fullness; in the Zang organs it is the Spleen." The *Wuxing Yun* discusses the Center, dampness, Earth, sweetness, Spleen, flesh, Lungs... If these connected questions are thought through clearly and resolved definitively, then our study of the leader of naked creatures (humans) and solving various problems regarding humans will have a solid foundation. Dampness and Earth, combined, form one entity; separated, they have the distinction of Heaven and Earth. Dampness is discussed in terms of Qi (energy/function), while Earth is discussed in terms of Form (structure/matter). What is the relationship between form and qi? The *Neijing* explains it clearly: "When qi gathers, form is created." So, what is Earth? How is Earth constituted? How is the substantial mass we see formed? It is formed by the aggregation of this damp qi. Therefore, the *Suwen* says "In the Center generates dampness; dampness generates Earth," rather than "In the Center generates Earth; Earth generates dampness." This is an issue of root and branch, priority and sequence. Everyone must be clear about this and not confuse it. The *Great Learning* states: "Things have roots and branches; affairs have beginnings and ends. Knowing what comes first and what comes last is close to the Dao." Think about it: if you cannot clarify the root/branch and priority/sequence, how can you approach the Dao?
(3) Chen, Xu, Chou, Wei
Above, when we discussed Taiyin and damp-earth, we spoke from the perspective of Qi. The *Suwen·Lujie Zangxiang Lun* states: "Time establishes the distribution of Qi," and: "Not knowing the addition of the year, the prosperity and decline of Qi, and the origin of deficiency and excess, one cannot be a physician." Therefore, after understanding the connotation of Qi, one must also understand the corresponding time and year. Regarding Taiyin Damp-Earth, the corresponding time and years are Chen, Xu, Chou, and Wei mentioned in the title. Specifically, in the cycles of Chen and Xu, Shaoyang Cold-Water governs the Upper Heaven (Sitian), and Taiyin Damp-Earth governs the Lower Fountain (Zaiquan). Sitian manages the distribution for the first half of the year, and Zaiquan manages the distribution for the second half of the year. The years of Chou and Wei are exactly the opposite: Taiyin Damp-Earth governs Sitian, and Shaoyang Cold-Water governs Zaiquan. After clarifying the relationship between the time/year and the distribution of Taiyin Damp-Earth, what specific changes occur when Taiyin Qi arrives? Regarding this point, the *Suwen·Liuyuan Zhengji Dalun* describes it from eight aspects: normal temporal transformation, normal governing transformation, normal qi transformation, normal virtue transformation, normal administration of politics, normal qi variation, normal decree execution, and normal disease manifestation. That is: Where Taiyin arrives, there is dusty humidity (temporal transformation); where Taiyin arrives, it is the rain house and rounded fullness (governing transformation); where Taiyin arrives, it transforms into clouds and rain (qi transformation); where Taiyin arrives, dampness generates, ultimately resulting in pouring rain (virtue transformation); where Taiyin arrives, naked creatures transform (virtue transformation); where Taiyin arrives, moistening transformation occurs (administration of politics); where Taiyin arrives, there are thunderstorms, sudden downpours, and fierce winds (qi variation); where Taiyin arrives, there is deep yin, white haze, and darkness (decree execution); where Taiyin arrives, there is accumulation of fluids and obstruction (disease); where Taiyin arrives, there is [distension] (disease); where Taiyin arrives, there is middle-fullness, cholera-like disorder, vomiting, and diarrhea (disease); where Taiyin arrives, there is severe edema (disease). Last year was the Geng-Chen year. The Sitian of the Chen year was Shaoyang Cold-Water, and the Zaiquan was Taiyin Damp-Earth. We observed that in the second half of last year, there was much rain and dampness, especially in Taiwan, which experienced flood disasters unseen in 50 years, along with mudslides. Many houses were washed away. Usually, floods occur mostly in the first half of the year, during summer. Why did last year's floods shift to the second half? This is obviously related to "where Taiyin arrives." With Taiyin Damp-Earth governing Zaiquan, the opportunities for "where Taiyin arrives" necessarily increase correspondingly. And "where Taiyin arrives" may result in "ultimately pouring rain" or "thunderstorms, sudden downpours, and fierce winds." Therefore, floods occurring in this interval are not surprising. Yungu is a quite complex discipline; it has not only normalcy but also variation; not only overcoming (Sheng) but also retaliation (Fu). Thus, grasping it is difficult. The above discusses how, after disasters occur and Qi has arrived, we retroactively deduce the time and year. Although this is somewhat "hindsight," it is still helpful for us to feel the significance of Yungu. We might as well start here and conduct more hindsight-style research. List the data of Yungu, climate changes, and disease changes one by one, analyzing the relationships of normalcy, variation, overcoming, and retaliation. Once this research is proficient and understood, transfer it to "foresight" research. At that time, one can "first establish the year to clarify the Qi."
(4) The Sign of Heaven and Earth Communication
Above, we discussed the normal qi transformation of Taiyin, which is "where Taiyin arrives, it transforms into clouds and rain." As Taiyin, after its qi transformation initiates, it produces transformation and clouds/rain. What is transformation? The *Suwen* states: "The generation of things is called transformation; the extremity of things is called variation." The *Yunhui* says: "The operation of Heaven and Earth Yin and Yang, from having to non-being, from non-being to having, the breathing and growth of myriad things is called transformation." Therefore, transformation mainly refers to the breathing and growth of myriad things. The *Suwen·Liuyuan Zhengji Dalun* lists "transformation" and "clouds/rain" together as the normal qi transformation of Taiyin, which is highly profound. Clouds and rain are commonplace to us, but answering why they have such a close association with transformation and the breathing of myriad things requires us to think rationally. The production of clouds and rain is explained very clearly in the *Suwen·Yinyang Yingxiang Dalun*: "Earth qi rises to become clouds; Heaven qi descends to become rain; rain emerges from Earth qi, clouds emerge from Heaven qi." Clouds and rain are produced by Heaven and Earth. More specifically, they are produced by the rising of Earth qi, the descending of Heaven qi, and the interaction of Heaven and Earth qi. Earth qi rises, Heaven qi descends, Heaven and Earth qi interact; we have discussed this process before when talking about the Hexagrams Pi (Stagnation) and Tai (Peace). We also know the importance of Heaven and Earth qi interaction. If Heaven and Earth do not interact, myriad things are blocked and die. If Heaven and Earth qi interact, myriad things flow and grow. Despite this, the process of qi interaction still feels somewhat mysterious. Is there a method to grasp qi interaction more directly? Is there a means to insightfully perceive qi interaction more clearly? Yes! This method and means are clouds and rain. Clouds and rain are the product of Heaven and Earth qi interaction and an obvious sign in the process of Heaven and Earth qi interaction. When Heaven and Earth qi interact, myriad things begin to live. Why can we not explore the mysterious Heaven and Earth qi interaction from this obvious phenomenon, and thereby perceive the breathing of myriad things? Therefore, if you thoroughly comprehend clouds and rain, they truly serve as an extremely convenient gateway for us to observe Heaven and Earth from above and below, and to skillfully understand Yin, Yang, and myriad things. If you want to investigate the breathing of myriad things, or the status of Heaven and Earth qi interaction, what do you look at? Looking at clouds and rain suffices. Going further afield, is there life on Mars? Is there life on the Moon? Is landing necessary? No need to land; just look at clouds and rain. If there are no clouds and rain, you know that Heaven and Earth here have not yet communicated. If Heaven and Earth have not communicated, what life are you looking for? What myriad things? That would be a waste of effort. Current satellite detection technology is advanced. Although determining whether a planet has life is difficult, determining whether it has clouds and rain should not be too hard. Once clouds and rain are confirmed, it actually lays a major direction for us in searching for extraterrestrial life. Closer to home, on our Earth, due to time and regional differences, the status of Heaven and Earth qi interaction varies. Regionally, some places have much cloud and rain, some have little, and some never see clouds or rain throughout the year. In places with abundant and uniform clouds and rain, the situation of Heaven and Earth qi interaction is relatively good. Look at these places; not only is the breathing of myriad things lush, but human population is also dense. Look at the breathing conditions in Yunnan, Sichuan, and most of the Jiangnan region, and you will know the author is not speaking nonsense. In places with few clouds and rain, or even those seeing none all year round, you will find mostly deserts, barren lands, and uninhabited areas. Why? Because the qi interaction of Heaven and Earth is poor. Heaven and Earth do not interact, so myriad things are blocked; how can there be breathing? How can there be human habitation? Temporally, the above characteristics are even more prominent. In most parts of China, rainfall is abundant in spring and summer, and scarce in autumn and winter. Spring and summer are seasons when myriad things sprout and flourish, presenting a scene of vitality everywhere; autumn and winter are seasons when myriad things mature and wither, presenting a desolate scene. Spring and summer begin with Tai (Peace), which means Heaven and Earth interact; interaction generates clouds and rain. Autumn and winter begin with Pi (Stagnation), which means Heaven and Earth do not interact; non-interaction results in few clouds and rain. From Taiyin arriving to producing clouds and rain, from clouds and rain knowing Heaven and Earth qi interaction, and knowing the breathing of myriad things, we know that Taiyin plays a very important and critical role in the process of Heaven and Earth qi interaction. Now, pulling back from the Great Heaven and Earth to the Small Heaven and Earth within the human body, how is "where Taiyin arrives, it transforms into clouds and rain" manifested? Transformation still refers to breathing and biosynthesis. Taiyin Spleen (Stomach) Earth is the foundation of acquired constitution and the source of biosynthesis of Qi and Blood; this responds to the "transformation" of where Taiyin arrives. Taiyin Spleen (Stomach) is the pivot of ascending and descending. How does this small Heaven and Earth within the human body achieve qi interaction? It relies on this ascending-descending pivot. So, what about this clouds and rain? This sign of Heaven and Earth qi interaction, this sign of ascending and descending, what does it correspond to in the human body? Can we find such an obvious thing in the human body to reflect its qi interaction and display its biosynthesis? Of course. This thing is the "saliva" well known to everyone. TCM calls it "Xian" (Saliva/Drool), while Western medicine calls it "Saliva." Whether Xian or saliva, everyone should not underestimate it; it is the sign of qi interaction and breathing in the human body. The Classics state: "For man, seek in qi interaction." Since man is based on qi interaction, how can you underestimate it? In nature, using clouds and rain to view its qi interaction and breathing is indeed a very convenient method. In the human body, viewing from the "Xian" in your mouth, from the "saliva" in your mouth, is equally convenient. For the good state of life, we can describe it with breathing, or with transformation. Besides this, there is another more colloquial and direct word: "Huo" (Alive/Living). Look at how the character "Huo" is composed; isn't it "Tong Shui" (Tongue Water)? Water on the tongue, or water around the tongue. What is this water? Isn't it the aforementioned "Xian," isn't it the aforementioned "saliva"? This thing is "Huo," the sign of the living state of life. Why can you not explore the internal state of life, and the most subtle processes in life, from this "Huo," from this "Tongue Water," from this "Xian," from this "saliva," from this thing you can most easily perceive? In nature and in the human body, there are actually many things like "clouds and rain"—obvious, readily available, yet explaining profound and internal issues. But because they are too "obvious" and too "readily available," we反而 "cannot see" and "cannot obtain." Do humans not have this bad habit: taking for granted what is too easy to get? Thus, Confucius sighed: "One Yin and one Yang is called the Dao. Following it is goodness; completing it is nature. The benevolent see it as benevolence, the wise see it as wisdom. The common people use it daily but do not know it; thus, the Way of the gentleman is rare." "Where Taiyin arrives, it transforms into clouds and rain." Taiyin belongs to the Spleen; the Spleen opens into the mouth, and its brilliance is in the lips. The five Zang organs transform fluids; the fluid of the Spleen is Xian. Wang Bing commented on fluids: "Overflowing into the lips and mouth." So, why is this Xian, this overflowing into the lips and mouth, not clouds and rain? Why can you not start from this "Xian," start from this "clouds and rain," to perceive the qi interaction status in your body, to perceive the breathing status in your body, and thereby grasp your health status? Actually, whether Spleen Xian reflects qi interaction and physical health status? Everyone knows by observing themselves. When your mental and physical state is optimal, pay attention to your mouth at this time; see if there is a trace or stream of fresh, sweet saliva? If there is, this is the "thing" you need to master. Having this "thing," just as nature has clouds and rain, your qi interaction is naturally optimal, and your breathing is naturally optimal. Your entire body is in the state of "Heaven and Earth interacting, myriad things flowing." Why wouldn't your mental and health status be optimal? Conversely, when you are fatigued, or when health problems arise, pay attention to your mouth again; are those traces and streams of fresh, sweet saliva still there? They are gone. Replaced by bitter taste, dry mouth, bad breath, sticky mouth, generally unclean feeling in the mouth. Why? Qi interaction is failing; the acquired foundation of the human body has encountered problems. Why don't we use such a simple and easy method? Therefore, if everyone wants to know their physical condition, there is no need to rush for lab tests or CT scans. First, feel the "taste" in your mouth; looking at this Spleen Xian and saliva will give you a general idea. Earlier we mentioned that an important skill in Daoist cultivation is opening the Microcosmic Orbit (Da Xiao Zhou Tian). Opening the orbit is not simple; it requires arduous cultivation to build the foundation. In recent years, Qigong "masters" were everywhere, flying under the banners of Buddhism and Daoism, teaching you a technique that could open the orbit in three to five days. Is there such a cheap deal? Yet too many people sought this bargain. The result was being deceived. Opening the orbit requires verification; in modern terms, there must be objective indicators. It doesn't connect just because you think about it.