而其中一个重要的应验，就是这满口清香、甘甜的涎液。这涎液有的称甘露，有的称金津玉液。甘露也好，金津玉液也好，无非就是我们上述的“云雨”，无非就是脾涎，当然也还包括肾唾。从这个角度看，周天修炼，不就是提升人体的气交，使这个气交上一个层次，上一个台阶。所以，对我们口中的这点津液你要抓住它，你要看透它，你要真把它当作生命的源头“活水”。学医的人都知道燕窝，就是平常百姓也晓得它的价值不菲。燕窝不就是金丝燕口中的这点涎唾凝结而成的吗？小小金丝燕的涎唾都有这样的作用，那么人的呢？这就可想而知了。经言：善言天者必应于人。上述这个讨论真的参透了，又何尝不是一个“言天应人”的过程。（5）龙战于野，其血玄黄笔者于此部书稿的许多章节都谈到《易》，《易》究竟是一部什么样的书呢？有关这一点，孔子在《易·系辞》中曾作过一个十分经典和权威的交代，其曰：“易之为书也，广大悉备。有天道焉，有人道焉，有地道焉。兼三才而两之故六。六者非他，三才之道也。”无独有偶，《素问·气交变大论》亦云：“夫道者，上知天文，下知地理，中知人事，可以长久。”易兼三才，而广大悉备；医知天地人，而可长久。从这里看去，古人言医易相通，医易同源，是有根据的、有道理的。医易是否相通？我们且看《易》坤卦上六爻之“龙战于野，其血玄黄”。这个龙是什么？龙战于野，何以其血玄黄？乍看起来，真是像二龙争战于野，打得两败俱伤，流出玄黄之血来。而古来确实有不少易家持此见解。如近代的一位大易家，即于上句下注云：“盖古人认为，龙本凉血动物，其血不赤，黑龙血黑，黄龙血黄，故曰龙战于野，其血玄黄。此二龙相斗，两败俱伤之象。”龙是中国的象征，中国人即是龙的传人。如果这样来看易中之龙，那不但真见不着这龙的首尾，且也将整个华夏民族贬低了。一个冷血动物，怎么能传承出这中华民族的热血男儿？因此，这样的看法，不但于理不通，于事亦不符也。那么，这个龙究竟指的什么？龙战于野，何以其血玄黄？兹引《周易尚氏学》于坤上六爻辞下的一段注释以资说明：“阴至上六，坤德全矣。故万物由以出生。然孤阴不能生也。荀爽云：消息之位，坤在于亥，下有伏乾，阴阳相和，故曰龙战于野。坤为野，龙者阳。说文壬下云：易曰龙战于野，战者接也。乾凿度云：乾坤合气戌亥，合气即接。九家云：玄黄天地之杂，言乾坤合居。夫曰相合，曰合气，曰合居，则战之为和合明矣。皆与许诂同也。而万物出生之本由于血，血者天地所遗氤氲之气。天玄地黄，其血玄黄者，言此血为天地所和合，故能生万物也。易林说此云：符左契右，相与合齿；乾坤利贞，乳生六子。夫曰符契，曰合齿，则乾坤接也，即龙战于野也。消息卦，坤亥下即震子出，故曰乳生六子。彖传云：乃终有庆。庆此也。惟荀与九家，皆以血为阴，仍违易旨。易明言天地杂，则血非纯阴可知。纯阴则离其类矣，胡能生物。至侯果谓阴盛似阳。王弼干宝谓阴盛逼阳，阳不堪故战。以战为战争。后孔颖达朱子，因经言战又言血，疑阴阳两伤者，皆梦呓语也。清儒独惠士奇用许说谓战者接也。阴阳交接，卦无伤象。识过前人远矣。”《易经》以象寓理，又复以辞言象。是故象不离辞，辞不离象也。离辞则象无以明，象无以明，理亦无从明之。若以象为多余，离象而言辞。则势如空楼言鹤，鲜有不梦呓语者。即以龙为凉血动物，已足见一斑。龙绝不是什么凉血动物，战也非战斗、争斗。“龙战于野”我们当合起来看，它其实就是讲的乾坤和合，阴阳交接的这样一个状态。乾坤本有天地尊卑之别，阴阳本有“男女授受不亲”之异。从这个别，从这个异，现在却走到一起来了，和合了。为什么呢？当然是阴升阳降，天地气交的缘故。天地气交，则生云雨。刚刚还天高云淡，忽然间电闪雷鸣，乌云压顶，天地一团，满地黄水。这不就“其血玄黄”了吗？所以，“龙战于野，其血玄黄”它完全是讲的雷电云雨这样一个特殊的自然征象。其实这个征象的描述不足奇，奇的是为什么要把它放在坤卦的上六爻来讨论。这就是说你要讨论“龙战于野，其血玄黄”。的意义，你必须要结合上六爻这个特殊的象。有这个象，易的真实义才能和盘托出。若离象来言易，离象来言义，那就如尚氏所云，多半是梦呓之语了。将龙作冷血动物，将战作争战，就是离象言易、离象言义的一个明证。前面我们曾探讨过龙的涵义，龙是主管兴云布雨的。看过《西游记》的人，对这一点应该很清楚。悟空想要降雨的时候，怎么办呢？就把龙王招来。龙王一现身，就兴起云作起雨来。要是小说家，我们可以就此打住了。将这云雨之事一概交与龙王老子。可是作为医家，作为易家，却还不能就此了事。还必须知道这个云雨是由“地气上为云，天气下为雨”，由天地气交而生云雨。这样我们也就知道，龙实际上就是讲的天地的气交。龙为什么配属东方？惊蛰雷动为什么在春？四海龙王为什么以东海敖广为长？雨水节气为什么亦在春？春为什么主万物之生？这一切不都与天地气交相关吗？《易·系辞》云：“天地絪缊，万物化醇。男女构精，万物化生。”天地絪缊了，万物才化醇。那什么是天地絪缊呢？孔子怕我们这些后生小子悟性差，搞不清楚，所以，特别补出一句“男女构精，万物化生”。男女构精大家总该明白吧。尤其是现在的人，别说是大学生，许多中学生已然是过来人了，思来不免忧心忡忡。所以，絪缊讲的就是天地的交通，说得再俗一点，就是天地在做爱。这一做爱的结果，便是“万物化醇”。用做爱这个词还是觉得不恰当，有些亵渎天地，亵渎天地，则恐遭天谴，所以，还是用絪缊为好。絪缊这个词很有意思，有时是只可意会难以言说，更不可书之于纸。诸位只好将就会去。天地在絪缊的过程中，它是不欲人见的，因为这是隐秘事。怎么办呢？那就打雷下雨吧。雷雨来了，大家总要躲起来，乘这个时刻，天地也就絪缊了。所以，用絪缊这个词，用絪缊这个义，是很文明的。我们从“龙战于野，其血玄黄”，到“天地絪缊，万物化醇”，知道它都是讲的一回事，言龙言战，便知道天地絪缊了。而天地絪缊，万物化醇。人虽称人，亦是万物之一。所以，人作为龙的传人，有什么不可以承当？我们看“三言”“二拍”这一类旧小说，古人将男女之事，阴阳交接之行作什么言？作交战言，作云雨事言。这一方面说明天人合一诚非虚语，另一方面亦证明尚氏及笔者之说非虚言。“龙战于野，其血玄黄”为什么要放到坤之上六爻来讨论呢？以坤至上六，其德乃全。坤德一全，则与太阴无异。这“龙战于野，其血玄黄”，这“天地絪缊，万物化醇”，与此“太阴所至为化为云雨”还有什么区别么？要是没有区别，那医易相通，医易同源，便没什么疑问了。太阴湿土的意义非常广大，单就这个“化”、这个“云雨”，已然举足轻重了。我的硕士导师陈治恒教授认为，中医最重要的问题是“两本三枢”。哪两本？就是先天之本和后天之本。先天之本为肾，后天之本即此太阴脾胃。哪三枢呢？一个是少阳枢，一个是少阴枢，还有一个就是太阴脾所主的升降之枢。两本三枢中，太阴就占去一本一枢。所以，太阴的重要性是显而易见的。大家不可看太阴的篇幅最少，就以为可以一笔带过。像前面我们说的，研究倮虫，研究人，就要全仗这个太阴。二、太阴病提纲讨论太阴病提纲，仍以 273 条提纲条文为依据。即：“太阴之为病，腹满而吐，食不下，自利益甚，时腹自痛，若下之，必胸下结硬。”下面拟从几个方面来讨论。1.太阴病机273条是太阴病的提纲条文，也是太阴病的病机条文，讨论太阴的病机，就要以这个病机条文为依据。为方便起见，我们还是将它改为病机格式，即：诸腹满而吐，食不下，自利益甚，时腹自痛，皆属于太阴。2.太阴的位性特征前面我们讲过太阴主要属坤土，而易曰：“坤也，至柔。”那在我们人身当中，这个至柔的地方在哪里呢？很显然，这个至柔的地方是在腹部。人身的其他地方都不像腹部这么柔软，其他的地方都有坚硬的骨头，惟独腹部没有。所以，人身的坤位，人身的太阴位，就是这个腹部。《易·说卦》曰“坤为腹”即是证明。而太阴发生病变当然就会首先影响到它的专位，故太阴病机条文首言“腹满”，再言“腹痛”。这是太阴病的定位问题。其次，太阴坤性还有什么特征呢？坤者，厚也。故《易·彖》曰：“坤厚载物，德合无疆。”太阴的许多特性都与这个“坤厚”有关。首先是《说文》及《尔雅释诂》皆云：“腹，厚也。”这就与前面讲的定位相应了。腹部确实是反映太阴特征及太阴病的重要场所，这是值得我们注意的问题。所以，凡是腹部的病变，都要考虑到它与太阴的相关性。另外，太阴篇主要是讲坤土，主要是讲脾胃，而《素问·灵兰秘典论》曰：“脾胃者，仓廪之官，五味出焉。”言仓廪之官，言五味出焉，这就牵涉到两个问题。第一个问题是，仓廪者，言其载物也。载物则必以厚。故曰：坤厚载物。所以，我们观察坤土、观察太阴、观察脾胃的一个很重要的方法，就是看它的厚薄。厚是它的本性，说明它能载物，能为仓廪之官。若是薄了，那就难以载物，难为仓廪了。看厚薄主要从太阴的位上看，也就是从腹部看。要是腹部太薄，甚至成舟状腹了，那这个太阴的本性肯定有问题，脾胃肯定虚弱。坤薄就没有坤性，怎么载物，怎么为仓廪呢？看腹的厚薄还需注意一个问题，特别是看小孩。厚薄是指肉的厚薄，有的小孩肚子很大，肉却很薄，只是一层皮包裹着，这个不能作厚看。另外一个看厚薄的重要地方就是肚脐，肚脐的浅深、厚薄甚能反映太阴的强弱、脾胃的强弱，这是我们观察太阴脾胃的一个很方便而直观的法门。当然，太阴坤土宜厚，薄则有失坤性而为不及，然太厚亦不宜。太厚则变生肥胖，在《素问》则云敦阜，这是要生亢害的。这是第一个问题。第二个问题，就是《易》坤彖所云：“至哉坤元，万物资生，乃顺承天。”这其实就是，《素问·灵兰秘典论》所说的“五味出焉”的问题。在自然界，坤元资生万物，在人体呢？就是这个“五味出焉”。五味的问题相当重要，我们在《素问》里可以看到这样的原文：“天食人以五气，地食人以五味。”讲实在的，我们要维持生命，靠的是什么呢？一要靠这个天气，因为我们不能没有呼吸，一时一刻没有呼吸都不行。这个呼吸之气就是天给人的五气。剩下的就要靠地的五味，所以，我们除呼吸之外，不能不吃东西。我们吃进的这些东西，就是地给我们的五味。现代医学对我们进食的各种食物主要是从营养的角度去考虑，像蛋白质、脂肪、碳水化合物、各类维生素及微量元素等。可是中医呢，它就用两个字，就是“五味”。我们除了要食天气，要呼吸以外，其他的一切营养都可以用这两个字来形容，都可以用这两个字来思考。不管是蛋白质还是脂肪，不管是维生素还是矿物质，都叫做五味。西医看一个皮肤干燥，认为是缺乏某种维生素，看你头发脱落，认为是缺钙，所以，要补充这些维生素和钙。要是作一个中医你也这样去思考，西医认为缺钙你就加一些龙骨、牡蛎，那这个思维就成问题。搞中医的人不是不可以借鉴其他的东西，借鉴和吸收都是可以的，“他山之石可以攻玉”嘛。但得有个主干思维，不能反奴为主。这样不但对中医没有好处，对其他学科也不见得是一件好事。最近，拜访了云南著名老中医吴佩衡的嫡传长孙吴荣祖先生，吴先生谈到一个很有意思的话题，就是当前我们搞结合要设法搞 1+1大于 1的结合，而不能搞 1+ 1 小于 1 的结合。为什么有这个提法呢？因为吴先生眼里看到的中西医结合大多是这类小于 1 的结合。比如，炎症用青霉素治疗已经绰绰有余，但是为了搞结合再加上一些清热解毒的中药，这样反而降低了青霉素的效力。没有增加药的效力，反而增加了医用成本，现在许多中医院的病房就是搞的这一套。谈起这些，吴先生流露出无奈和痛心。什么是中医的主干思维呢？以上面讲的营养话题为例，如果你也跟着喊维生素、矿物质，要补充这个维生素，补充那个矿物质，那你就没有主干思维。作为中医你要思考这个五味。五味有外五味和内五味，外五味就是坤卦里说的“至哉坤元，万物资生，乃顺承天”，也就是大宇宙的坤地所生出的五味。内五味呢？就是《素问·灵兰秘典论》所讲的“仓廪之官，五味出焉”的这个五味。是由人身这个小天地的脾胃坤土所化生的五味。我们临床上看到很多病人，在饮食摄入的质和量上都相差无几，也就是这个外五味的摄入上没什么差别。同吃一锅饭，同吃一样的菜。为什么就你缺乏维生素，而别人不缺维生素呢？很显然，这个缺乏不是出在外五味上，外五味并不缺乏。缺乏的是内五味。你的太阴，你的脾胃，你的仓廪之官不能很好地“五味出焉”，那这个内生五味自然就缺乏了。
而其中一种重要的应验，就是口中充满清香、甘甜的唾液。这种唾液有的称为甘露，有的称为金津玉液。无论是甘露还是金津玉液，无非就是我们前面所说的“云雨”，无非就是脾涎（脾开窍于口，其液为涎），当然也包括肾唾（肾在液为唾）。从这个角度来看，周天修炼（道家内丹术的一种，通过引导体内气机运行以强身健体），不就是提升人体的气交（天地之气或人体内部阴阳之气的交汇与转化），使这个气交达到更高的层次、更高的台阶吗？所以，对于我们要珍惜口中的这点津液，要洞察它的本质，要真正把它当作生命的源头“活水”。学医的人都知道燕窝，就是普通百姓也知道它的价值不菲。燕窝不就是金丝燕口中的这点唾液凝结而成的吗？小小金丝燕的唾液都有这样的作用，那么人的呢？这就可想而知了。经典经文说：善于谈论天道的人，必然能对应到人道。上述的这个讨论如果真的参透了，又何尝不是一个“言天应人”的过程。（5）龙战于野，其血玄黄笔者在这部书稿的许多章节中都谈到了《易经》（中国古代阐述天地世间万象变化的经典哲学著作），《易经》究竟是一部什么样的书呢？关于这一点，孔子在《易·系辞》中曾作过一个十分经典和权威的交代，他说：“《易经》作为一本书，广大而详尽完备。包含天道，包含人道，包含地道。兼有这三才（天、地、人）并加以推演，所以有六爻。六爻并非其他，正是三才之道。”不谋而合，《素问·气交变大论》也说：“所谓道，上知天文，下知地理，中知人事，可以长久。”《易经》兼有三才，且广大详尽；医学知晓天地人，因而可以长久。从这里看去，古人说医易相通，医易同源，是有根据的、有道理的。医学和易学是否相通？我们且看《易经》坤卦上六爻辞中的“龙战于野，其血玄黄”。这个龙是什么？龙在野外争斗，为什么它的血是黑黄色的？乍看起来，真像是两条龙在野外争战，打得两败俱伤，流出黑黄色的血来。而古来确实有不少研究易学的人持这种见解。如近代的一位大易学家，就在上句下注释说：“大概古人认为，龙本是凉血动物，它的血不是红色的，黑龙的血是黑的，黄龙的血是黄的，所以说龙战于野，其血玄黄。这是两条龙相斗，两败俱伤的象。”龙是中国的象征，中国人即是龙的传人。如果这样来看《易经》中的龙，那不但真的见不着这龙的首尾，而且也将整个华夏民族贬低了。一个冷血动物，怎么能传承出这中华民族的热血男儿？因此，这样的看法，不但于理不通，于事亦不符也。那么，这个龙究竟指的是什么？龙在野外争斗，为什么它的血是黑黄色的？兹引用《周易尚氏学》在坤卦上六爻辞下的一段注释以资说明：“阴气至上六，坤德（坤卦所代表的柔顺、承载等德行）完全具备了。所以万物由此出生。然而孤阴不能生也。荀爽说：消息之位（指阴阳消长的位置），坤位于亥，下面有潜伏的乾阳，阴阳相和，所以说龙战于野。坤代表野，龙代表阳。《说文解字》‘壬’字下说：《易经》曰龙战于野，战的意思是交接。《乾凿度》说：乾坤合气于戌亥，合气即接。九家说：玄黄是天地的混杂，说的是乾坤合居。既然说是相合，说是合气，说是合居，那么战作为和合是明确的。这些都与许慎的解释相同。而万物出生的根本在于血，血是天地遗留的氤氲之气。天玄地黄，其血玄黄，说的是此血为天地所和合，所以能生万物。《易林》说此云：符左契右，相互契合牙齿；乾坤利于贞正，孕育生出六个儿子。既然说是符契，说是合齿，那么乾坤相接，即龙战于野。消息卦中，坤亥之下即震子出现，所以说孕育生出六个儿子。《彖传》说：最终有喜庆。喜庆就在这里。只有荀爽和九家，都把血当作阴，仍违背了《易经》的宗旨。《易经》明确说天地杂，那么血非纯阴可知。如果是纯阴就离其类了，怎么能生物。至于侯果认为阴盛似阳。王弼、干宝认为阴盛逼阳，阳不堪忍受故而战。把战当作战争。后来的孔颖达、朱熹，因为经文说战又说血，怀疑是阴阳两伤者，都是梦呓语。清代儒者唯独惠士奇用许慎的说法，认为战是交接。阴阳交接，卦中没有伤害的象。见识超过前人远了。”《易经》以象寓理，又复以辞言象。所以象不离辞，辞不离象。离开辞则象无法阐明，象无法阐明，理也就无从阐明。如果把象看作多余，离开象而言辞。那就如同空楼言鹤，很少有不是梦呓语的。就以龙为凉血动物为例，已足以见到一斑。龙绝不是什么凉血动物，战也非战斗、争斗。“龙战于野”我们当合起来看，它其实就是讲的乾坤和合，阴阳交接的这样一个状态。乾坤本有天地尊卑之别，阴阳本有“男女授受不亲”之异。从这个别，从这个异，现在却走到一起来了，和合了。为什么呢？当然是阴升阳降，天地气交的缘故。天地气交，则生云雨。刚刚还天高云淡，忽然间电闪雷鸣，乌云压顶，天地一团，满地黄水。这不就“其血玄黄”了吗？所以，“龙战于野，其血玄黄”它完全是讲的雷电云雨这样一个特殊的自然征象。其实这个征象的描述不足奇，奇的是为什么要把它放在坤卦的上六爻来讨论。这就是说你要讨论“龙战于野，其血玄黄”的意义，你必须要结合上六爻这个特殊的象。有这个象，易的真实义才能和盘托出。若离象来言易，离象来言义，那就如尚氏所云，多半是梦呓之语了。将龙作冷血动物，将战作争战，就是离象言易、离象言义的一个明证。前面我们曾探讨过龙的涵义，龙是主管兴云布雨的。看过《西游记》的人，对这一点应该很清楚。悟空想要降雨的时候，怎么办呢？就把龙王招来。龙王一现身，就兴起云作起雨来。要是小说家，我们可以就此打住了。将这云雨之事一概交与龙王老子。可是作为医家，作为易家，却还不能就此了事。还必须知道这个云雨是由“地气上为云，天气下为雨”，由天地气交而生云雨。这样我们也就知道，龙实际上就是讲的天地的气交。龙为什么配属东方？惊蛰雷动为什么在春？四海龙王为什么以东海敖广为长？雨水节气为什么亦在春？春为什么主万物之生？这一切不都与天地气交相关吗？《易·系辞》说：“天地絪缊（形容天地元气混合交融的样子），万物化醇。男女构精，万物化生。”天地絪缊了，万物才化醇。那什么是天地絪缊呢？孔子怕我们这些后生小子悟性差，搞不清楚，所以，特别补出一句“男女构精，万物化生”。男女构精大家总该明白吧。尤其是现在的人，别说是大学生，许多中学生已然是过来人了，思来不免忧心忡忡。所以，絪缊讲的就是天地的交通，说得再俗一点，就是天地在做爱。这一做爱的结果，便是“万物化醇”。用做爱这个词还是觉得不恰当，有些亵渎天地，亵渎天地，则恐遭天谴，所以，还是用絪缊为好。絪缊这个词很有意思，有时是只可意会难以言说，更不可书之于纸。诸位只好将就领会去。天地在絪缊的过程中，它是不欲人见的，因为这是隐秘事。怎么办呢？那就打雷下雨吧。雷雨来了，大家总要躲起来，乘这个时刻，天地也就絪缊了。所以，用絪缊这个词，用絪缊这个义，是很文明的。我们从“龙战于野，其血玄黄”，到“天地絪缊，万物化醇”，知道它都是讲的一回事，言龙言战，便知道天地絪缊了。而天地絪缊，万物化醇。人虽称人，亦是万物之一。所以，人作为龙的传人，有什么不可以承当？我们看“三言”“二拍”这一类旧小说，古人将男女之事，阴阳交接之行作什么言？作交战言，作云雨事言。这一方面说明天人合一诚非虚语，另一方面亦证明尚氏及笔者之说非虚言。“龙战于野，其血玄黄”为什么要放到坤之上六爻来讨论呢？以坤至上六，其德乃全。坤德一全，则与太阴无异。这“龙战于野，其血玄黄”，这“天地絪缊，万物化醇”，与此“太阴所至为化为云雨”还有什么区别么？要是没有区别，那医易相通，医易同源，便没什么疑问了。太阴湿土的意义非常广大，单就这个“化”、这个“云雨”，已然举足轻重了。我的硕士导师陈治恒教授认为，中医最重要的问题是“两本三枢”。哪两本？就是先天之本和后天之本。先天之本为肾，后天之本即此太阴脾胃。哪三枢呢？一个是少阳枢，一个是少阴枢，还有一个就是太阴脾所主的升降之枢。两本三枢中，太阴就占去一本一枢。所以，太阴的重要性是显而易见的。大家不可看太阴的篇幅最少，就以为可以一笔带过。像前面我们说的，研究倮虫（指人类，相对于羽虫、毛虫等而言），研究人，就要全仗这个太阴。二、太阴病提纲讨论太阴病提纲，仍以 273 条提纲条文为依据。即：“太阴之为病，腹满而吐，食不下，自利益甚，时腹自痛，若下之，必胸下结硬。”下面拟从几个方面来讨论。1.太阴病机273条是太阴病的提纲条文，也是太阴病的病机条文，讨论太阴的病机，就要以这个病机条文为依据。为方便起见，我们还是将它改为病机格式，即：诸腹满而吐，食不下，自利益甚，时腹自痛，皆属于太阴。2.太阴的位性特征前面我们讲过太阴主要属坤土，而易曰：“坤也，至柔。”那在我们人身当中，这个至柔的地方在哪里呢？很显然，这个至柔的地方是在腹部。人身的其他地方都不像腹部这么柔软，其他的地方都有坚硬的骨头，惟独腹部没有。所以，人身的坤位，人身的太阴位，就是这个腹部。《易·说卦》曰“坤为腹”即是证明。而太阴发生病变当然就会首先影响到它的专位，故太阴病机条文首言“腹满”，再言“腹痛”。这是太阴病的定位问题。其次，太阴坤性还有什么特征呢？坤者，厚也。故《易·彖》曰：“坤厚载物，德合无疆。”太阴的许多特性都与这个“坤厚”有关。首先是《说文》及《尔雅释诂》皆云：“腹，厚也。”这就与前面讲的定位相应了。腹部确实是反映太阴特征及太阴病的重要场所，这是值得我们注意的问题。所以，凡是腹部的病变，都要考虑到它与太阴的相关性。另外，太阴篇主要是讲坤土，主要是讲脾胃，而《素问·灵兰秘典论》曰：“脾胃者，仓廪之官，五味出焉。”言仓廪之官，言五味出焉，这就牵涉到两个问题。第一个问题是，仓廪者，言其载物也。载物则必以厚。故曰：坤厚载物。所以，我们观察坤土、观察太阴、观察脾胃的一个很重要的方法，就是看它的厚薄。厚是它的本性，说明它能载物，能为仓廪之官。若是薄了，那就难以载物，难为仓廪了。看厚薄主要从太阴的位上看，也就是从腹部看。要是腹部太薄，甚至成舟状腹了，那这个太阴的本性肯定有问题，脾胃肯定虚弱。坤薄就没有坤性，怎么载物，怎么为仓廪呢？看腹的厚薄还需注意一个问题，特别是看小孩。厚薄是指肉的厚薄，有的小孩肚子很大，肉却很薄，只是一层皮包裹着，这个不能作厚看。另外一个看厚薄的重要地方就是肚脐，肚脐的浅深、厚薄甚能反映太阴的强弱、脾胃的强弱，这是我们观察太阴脾胃的一个很方便而直观的法门。当然，太阴坤土宜厚，薄则有失坤性而为不及，然太厚亦不宜。太厚则变生肥胖，在《素问》则云敦阜，这是要生亢害的。这是第一个问题。第二个问题，就是《易》坤彖所云：“至哉坤元，万物资生，乃顺承天。”这其实就是，《素问·灵兰秘典论》所说的“五味出焉”的问题。在自然界，坤元资生万物，在人体呢？就是这个“五味出焉”。五味的问题相当重要，我们在《素问》里可以看到这样的原文：“天食人以五气，地食人以五味。”讲实在的，我们要维持生命，靠的是什么呢？一要靠这个天气，因为我们不能没有呼吸，一时一刻没有呼吸都不行。这个呼吸之气就是天给人的五气。剩下的就要靠地的五味，所以，我们除呼吸之外，不能不吃东西。我们吃进的这些东西，就是地给我们的五味。现代医学对我们进食的各种食物主要是从营养的角度去考虑，像蛋白质、脂肪、碳水化合物、各类维生素及微量元素等。可是中医呢，它就用两个字，就是“五味”。我们除了要食天气，要呼吸以外，其他的一切营养都可以用这两个字来形容，都可以用这两个字来思考。不管是蛋白质还是脂肪，不管是维生素还是矿物质，都叫做五味。西医看一个皮肤干燥，认为是缺乏某种维生素，看你头发脱落，认为是缺钙，所以，要补充这些维生素和钙。要是作一个中医你也这样去思考，西医认为缺钙你就加一些龙骨、牡蛎，那这个思维就成问题。搞中医的人不是不可以借鉴其他的东西，借鉴和吸收都是可以的，“他山之石可以攻玉”嘛。但得有个主干思维，不能反奴为主。这样不但对中医没有好处，对其他学科也不见得是一件好事。最近，拜访了云南著名老中医吴佩衡的嫡传长孙吴荣祖先生，吴先生谈到一个很有意思的话题，就是当前我们搞结合要设法搞 1+1大于 1的结合，而不能搞 1+ 1 小于 1 的结合。为什么有这个提法呢？因为吴先生眼里看到的中西医结合大多是这类小于 1 的结合。比如，炎症用青霉素治疗已经绰绰有余，但是为了搞结合再加上一些清热解毒的中药，这样反而降低了青霉素的效力。没有增加药的效力，反而增加了医用成本，现在许多中医院的病房就是搞的这一套。谈起这些，吴先生流露出无奈和痛心。什么是中医的主干思维呢？以上面讲的营养话题为例，如果你也跟着喊维生素、矿物质，要补充这个维生素，补充那个矿物质，那你就没有主干思维。作为中医你要思考这个五味。五味有外五味和内五味，外五味就是坤卦里说的“至哉坤元，万物资生，乃顺承天”，也就是大宇宙的坤地所生出的五味。内五味呢？就是《素问·灵兰秘典论》所讲的“仓廪之官，五味出焉”的这个五味。是由人身这个小天地的脾胃坤土所化生的五味。我们临床上看到很多病人，在饮食摄入的质和量上都相差无几，也就是这个外五味的摄入上没什么差别。同吃一锅饭，同吃一样的菜。为什么就你缺乏维生素，而别人不缺维生素呢？很显然，这个缺乏不是出在外五味上，外五味并不缺乏。缺乏的是内五味。你的太阴，你的脾胃，你的仓廪之官不能很好地“五味出焉”，那这个内生五味自然就缺乏了。
Among the important manifestations is the saliva in the mouth that is fragrant and sweet. This saliva is sometimes called *Ganlu* (Sweet Dew) or *Jinjin Yuye* (Golden Saliva and Jade Fluid). Whether it is called *Ganlu* or *Jinjin Yuye*, it is nothing more than the "clouds and rain" mentioned above, which is essentially the *Xian* (Saliva of the Spleen), and also includes the *Tuo* (Spittle of the Kidney). From this perspective, the practice of *Zhou Tian* (Microcosmic Orbit cultivation) is none other than elevating the *Qi Jiao* (interaction and transformation of Qi between Heaven and Earth, or Yin and Yang within the body) to a higher level and stage. Therefore, one must grasp, penetrate, and truly regard this small amount of fluid in the mouth as the "living water" source of life. Those who study medicine know about *Yanwo* (Bird's Nest); even common people know its high value. Is *Yanwo* not formed by the condensation of the saliva from the swiftlet? If the saliva of such a tiny bird has such effects, how much more so for humans? The classics state: "One who speaks well of Heaven must correspond to Humanity." If one truly penetrates the discussion above, is it not a process of "speaking of Heaven to respond to Humanity"? (5) Dragons fight in the wild, their blood is dark yellow and green. In many chapters of this manuscript, I have discussed the *I Ching* (Book of Changes). What kind of book is the *I Ching* exactly? Regarding this point, Confucius made a classic and authoritative statement in the *Xi Ci* (Great Commentary) of the *I Ching*: "The *I Ching* as a book is vast, comprehensive, and detailed. It contains the Way of Heaven, the Way of Humanity, and the Way of Earth. Combining these three talents (Heaven, Earth, Humanity) and doubling them results in six lines. These six lines are nothing else but the Way of the three talents." Coincidentally, the *Su Wen · Qi Jiao Bian Da Lun* (Chapter on Major Variations in Qi Interaction) of the *Huangdi Neijing Suwen* also states: "The Dao involves knowing astronomy above, geography below, and human affairs in the middle, thus enabling longevity." The *I Ching* encompasses the three talents and is vast and comprehensive; Medicine knows Heaven, Earth, and Humanity, thus enabling longevity. From this, we see that the ancients' assertion that Medicine and the *I Ching* are interconnected and share the same origin is well-founded and reasonable. Are Medicine and the *I Ching* interconnected? Let us look at the line text of the top six (Shang Liu) of the Kun Hexagram in the *I Ching*: "Dragons fight in the wild, their blood is dark yellow and green." What is this dragon? Why do dragons fighting in the wild have dark yellow and green blood? At first glance, it seems like two dragons fighting in the wild, injuring each other until both are defeated, shedding dark yellow and green blood. Indeed, many ancient scholars of the *I Ching* held this view. For example, a modern master of the *I Ching* annotated under the previous sentence: "It is believed that the ancients considered dragons to be cold-blooded animals whose blood was not red; black dragons have black blood, and yellow dragons have yellow blood, hence 'dragons fight in the wild, their blood is dark yellow and green.' This is an image of two dragons fighting and mutually destroying themselves." The dragon is a symbol of China, and Chinese people are descendants of the dragon. If we view the dragon in the *I Ching* this way, not only would we fail to see the head and tail of the dragon, but we would also belittle the entire Huaxia nation. How can a cold-blooded animal give rise to the hot-blooded sons of the Chinese nation? Therefore, such a view is logically inconsistent and factually inaccurate. So, what does this dragon actually refer to? Why do dragons fighting in the wild have dark yellow and green blood? Here, I quote a commentary from *Zhou Yi Shang Shi Xue* (Shang's Study of the Zhou Yi) under the line text of the top six of the Kun hexagram for illustration: "When Yin reaches the top six, the virtue of Kun is fully realized. Thus, all things are born from it. However, isolated Yin cannot generate. Xun Shuang said: In the position of waxing and waning, Kun is located at Hai, with latent Qian Yang below. Yin and Yang harmonize, hence 'dragons fight in the wild.' Kun represents the wild, and the dragon represents Yang. Under the character 'Ren' in *Shuo Wen Jie Zi*, it says: 'The I Ching states dragons fight in the wild; 'fight' means connection.' *Qian Zao Du* states: Qian and Kun combine Qi at Xu and Hai; combining Qi is connecting. The Jiujia school states: Dark yellow and green are the mixture of Heaven and Earth, referring to Qian and Kun dwelling together. Since it is described as combining, combining Qi, and dwelling together, then 'fight' clearly means harmony. All these align with Xu Shen's gloss. The root of the birth of all things lies in Blood, which is the ethereal Qi left by Heaven and Earth. Heaven is dark, Earth is yellow; 'blood is dark yellow and green' means this blood is harmonized by Heaven and Earth, thus capable of generating all things. *Yi Lin* says: Left tally and right契 (contract) fit together; Qian and Kun benefit from perseverance, nursing and birthing six children. Since it is described as a tally and fitting teeth, then Qian and Kun connect, which is 'dragons fight in the wild.' In the waxing/waning hexagrams, when Kun is at Hai, Zhen emerges at Zi, hence 'nursing and birthing six children.' The *Tuan Zhuan* says: Ultimately there is celebration. This is the celebration. Only Xun and the Jiujia school regarded Blood as purely Yin, still violating the intent of the *I Ching*. The *I Ching* explicitly states the mixture of Heaven and Earth, so Blood cannot be purely Yin. Pure Yin would depart from its kind and could not generate things. Hou Guo claimed Yin flourishing resembles Yang. Wang Bi and Gan Bao claimed Yin flourishing forces out Yang, and Yang cannot endure, hence fighting. They interpreted 'fight' as war. Later, Kong Yingda and Zhu Xi, seeing 'fight' and 'blood' in the text, suspected injuries to both Yin and Yang, dismissing it as nonsense. Qing dynasty scholar Hui Shiqi alone used Xu's interpretation, stating 'fight' means connection. Yin and Yang connect, and the hexagram shows no injury. His insight far surpassed predecessors." The *I Ching* embeds principles in images and uses words to describe images. Thus, images do not separate from words, nor words from images. Without words, images cannot be clarified; without clarified images, principles cannot be understood. If images are considered superfluous and words are discussed apart from images, it is like speaking of cranes in an empty tower, rarely avoiding nonsense. Taking the dragon as a cold-blooded animal is sufficient evidence of this error. The dragon is certainly not a cold-blooded animal, and 'fight' is not combat or struggle. We should view "dragons fight in the wild" holistically; it actually describes the state of Qian and Kun harmonizing and Yin and Yang connecting. Qian and Kun originally have distinctions of heaven/earth and superiority/inferiority; Yin and Yang originally have differences like "men and women should not touch." From these distinctions and differences, they now come together and harmonize. Why? Naturally, due to Yin ascending and Yang descending, the interaction of Heaven and Earth Qi. When Heaven and Earth Qi interact, clouds and rain are generated. Just moments ago, the sky was high and clouds were light; suddenly, lightning flashes and thunder rolls, dark clouds press down, Heaven and Earth merge, and the ground is covered in yellow water. Isn't this "their blood is dark yellow and green"? Therefore, "dragons fight in the wild, their blood is dark yellow and green" completely describes a special natural phenomenon of lightning, thunder, clouds, and rain. Actually, describing this phenomenon is not surprising; what is surprising is why it is placed in the top six line of the Kun hexagram for discussion. This means that to discuss the meaning of "dragons fight in the wild, their blood is dark yellow and green," you must combine it with the specific image of the top six line. With this image, the true meaning of the *I Ching* can be fully revealed. If one discusses the *I Ching* or its meanings apart from images, as Mr. Shang stated, it is mostly nonsense. Treating the dragon as a cold-blooded animal and 'fight' as a struggle is clear proof of discussing the *I Ching* and its meanings apart from images. Earlier, we explored the meaning of the dragon; the dragon is in charge of raising clouds and distributing rain. Those who have read *Journey to the West* should be clear on this. When Sun Wukong wanted rain, he summoned the Dragon King. Once the Dragon King appeared, clouds rose and rain fell. If we were novelists, we could stop here, leaving cloud and rain matters entirely to the Dragon King. However, as a physician or a scholar of the *I Ching*, we cannot stop here. We must understand that this cloud and rain are generated by "Earth Qi rising becomes clouds, Heaven Qi descending becomes rain," through the interaction of Heaven and Earth Qi. Thus, we know that the dragon actually refers to the interaction of Heaven and Earth Qi. Why is the dragon associated with the East? Why does thunder move during Jingzhe (Awakening of Insects) in Spring? Why is Ao Guang, the Dragon King of the East Sea, the leader of the Four Seas Dragon Kings? Why is the Rain Water solar term also in Spring? Why does Spring govern the birth of all things? Are all these not related to the interaction of Heaven and Earth Qi? The *Xi Ci* of the *I Ching* states: "Heaven and Earth are intertwined (*Yinyun*), and all things become pure and rich. Males and females join essence, and all things are born." Only when Heaven and Earth are *Yinyun* (intertwined/mingling) do all things become pure and rich. What is *Yinyun*? Afraid that we younger generations might lack understanding, Confucius specifically added the phrase "Males and females join essence, and all things are born." Everyone should understand males and females joining essence. Especially nowadays, not just college students, but many middle schoolers have already experienced it, causing worry upon reflection. Therefore, *Yinyun* refers to the communication between Heaven and Earth; to put it more vulgarly, it is Heaven and Earth engaging in intercourse. The result of this intercourse is "all things become pure and rich." Using the word "intercourse" feels inappropriate and somewhat disrespectful to Heaven and Earth, which might invite heavenly retribution, so it is better to use *Yinyun*. The word *Yinyun* is interesting; sometimes it can only be felt intuitively and is hard to express, let alone write down. Readers must approximate the meaning. During the process of *Yinyun*, Heaven and Earth do not wish to be seen because it is a secret matter. What to do? Then thunder and rain occur. When thunder and rain come, everyone hides away, and during this moment, Heaven and Earth engage in *Yinyun*. Therefore, using the word *Yinyun* and its meaning is very civilized. From "dragons fight in the wild, their blood is dark yellow and green" to "Heaven and Earth are intertwined, and all things become pure and rich," we know they refer to the same thing. Speaking of dragons and fighting reveals *Yinyun* between Heaven and Earth. And when Heaven and Earth are intertwined, all things become pure and rich. Although humans are called humans, they are also one of all things. So, as descendants of the dragon, what is there that humans cannot bear? Looking at old novels like "San Yan" and "Er Pai," how did the ancients describe sexual matters and the act of Yin-Yang connection? They described it as battle or as cloud and rain matters. On one hand, this shows that "Heaven and Humanity are One" is indeed not false talk; on the other hand, it proves that Mr. Shang's and my statements are not empty words. Why is "dragons fight in the wild, their blood is dark yellow and green" discussed in the top six line of Kun? Reaching the top six in Kun, its virtue is complete. Once the virtue of Kun is complete, it is no different from Taiyin (Greater Yin). Is there any difference between "dragons fight in the wild, their blood is dark yellow and green," "Heaven and Earth are intertwined, and all things become pure and rich," and "Where Taiyin arrives, it transforms into clouds and rain"? If there is no difference, then the interconnection and shared origin of Medicine and the *I Ching* leave no doubt. The significance of Taiyin Damp Earth is very broad; simply regarding this "transformation" and "cloud and rain," it is already pivotal. My master's supervisor, Professor Chen Zhiheng, believes that the most important issue in Traditional Chinese Medicine (TCM) is "Two Roots and Three Pivots." What are the Two Roots? They are the Root of Pre-Heaven (Prenatal) and the Root of Post-Heaven (Postnatal). The Root of Pre-Heaven is the Kidney, and the Root of Post-Heaven is this Taiyin Spleen-Stomach. What are the Three Pivots? One is the Shaoyang Pivot, one is the Shaoyin Pivot, and the other is the pivot of ascending and descending governed by the Taiyin Spleen. Among the Two Roots and Three Pivots, Taiyin occupies one Root and one Pivot. Thus, the importance of Taiyin is obvious. Do not think you can skim over Taiyin just because its section is the shortest. As mentioned earlier, studying naked insects (referring to humans) and studying humans relies entirely on this Taiyin. II. Outline of Taiyin Disease To discuss the outline of Taiyin Disease, we still rely on Article 273 as the basis. That is: "What constitutes Taiyin disease is abdominal fullness and vomiting, inability to eat, spontaneous diarrhea worsening, occasional spontaneous abdominal pain; if purgatives are used, there will definitely be hardness and knotting below the chest." Below, I intend to discuss from several aspects. 1. Pathogenesis of Taiyin Disease Article 273 is the outline article for Taiyin Disease and also the pathogenesis article. To discuss the pathogenesis of Taiyin, we must base it on this pathogenesis article. For convenience, we will change it to a pathogenesis format: "All cases of abdominal fullness and vomiting, inability to eat, worsening spontaneous diarrhea, and occasional spontaneous abdominal pain belong to Taiyin." 2. Positional and Nature Characteristics of Taiyin Previously, we discussed that Taiyin mainly belongs to Kun Earth, and the *I Ching* says: "Kun is extremely soft." Where is this extremely soft place in our human body? Obviously, this extremely soft place is the abdomen. Other parts of the human body are not as soft as the abdomen; other parts have hard bones, only the abdomen does not. Therefore, the Kun position of the human body, the Taiyin position of the human body, is this abdomen. The *Shuo Gua* (Explanation of the Trigrams) of the *I Ching* states "Kun represents the abdomen," which is proof. When Taiyin undergoes pathological changes, it naturally affects its specific position first, hence the Taiyin pathogenesis article first mentions "abdominal fullness" and then "abdominal pain." This is the localization problem of Taiyin disease. Secondly, what other characteristics does the Kun nature of Taiyin have? Kun means thick. Thus, the *Tuan Zhuan* of the *I Ching* states: "Kun is thick and carries all things; its virtue matches the boundless." Many characteristics of Taiyin are related to this "Kun thickness." First, both *Shuo Wen Jie Zi* and *Erya Shi Gu* state: "Abdomen means thick." This corresponds to the localization mentioned earlier. The abdomen is indeed an important site reflecting Taiyin characteristics and Taiyin disease, which is worth noting. Therefore, any abdominal lesions must be considered in relation to Taiyin. Additionally, the Taiyin chapter mainly discusses Kun Earth, primarily the Spleen and Stomach. The *Su Wen · Ling Lan Mi Dian Lun* (Chapter on the Secret Records of the Spiritual Palace) states: "The Spleen and Stomach are the officials of the granary, from which the Five Flavors emerge." Mentioning the official of the granary and the emergence of the Five Flavors involves two issues. The first issue is that the granary implies carrying things. Carrying things requires thickness. Hence: Kun is thick and carries all things. Therefore, an important method for observing Kun Earth, Taiyin, and the Spleen-Stomach is to observe their thickness. Thickness is their nature, indicating they can carry things and serve as officials of the granary. If thin, it is difficult to carry things and serve as a granary. Observing thickness mainly looks at the position of Taiyin, i.e., the abdomen. If the abdomen is too thin, even becoming boat-shaped, the nature of this Taiyin is definitely problematic, and the Spleen-Stomach is definitely weak. Thin Kun lacks Kun nature; how can it carry things and serve as a granary? When observing the thickness of the abdomen, another issue needs attention, especially in children. Thickness refers to the thickness of flesh; some children have large bellies but thin flesh, wrapped only in skin; this cannot be considered thick. Another important place to observe thickness is the umbilicus; the depth and thickness of the umbilicus strongly reflect the strength of Taiyin and the Spleen-Stomach, which is a convenient and intuitive method for observing Taiyin Spleen-Stomach. Of course, Taiyin Kun Earth should be thick; being thin loses Kun nature and is insufficient, but being too thick is also unsuitable. Too thick leads to obesity, referred to as Dunfu (Dense and High) in the *Su Wen*, which generates excessive harm. This is the first issue. The second issue is what the Kun Tuan of the *I Ching* states: "Great is the Origin of Kun! All things depend on it for birth, following and receiving Heaven." This is actually the issue of "the Five Flavors emerge" mentioned in the *Su Wen · Ling Lan Mi Dian Lun*. In nature, the Kun Origin nourishes all things; in the human body, this is "the Five Flavors emerge." The issue of the Five Flavors is quite important. We can see the following original text in the *Su Wen*: "Heaven feeds humanity with the Five Qi, and Earth feeds humanity with the Five Flavors." Honestly, what do we rely on to maintain life? First, we rely on this Heaven Qi, because we cannot live without breathing; not even for a moment without breathing is acceptable. This breath is the Five Qi given by Heaven. The rest relies on the Five Flavors of Earth, so besides breathing, we cannot help but eat. What we eat is the Five Flavors given by Earth. Modern medicine considers various foods we eat mainly from a nutritional perspective, such as proteins, fats, carbohydrates, various vitamins, and trace elements. However, TCM uses just two characters: "Five Flavors." Besides consuming Heaven Qi and breathing, all other nutrition can be described and thought about using these two characters. Whether protein or fat, whether vitamin or mineral, they are all called Five Flavors. Western medicine sees dry skin and thinks it lacks certain vitamins; sees hair loss and thinks it lacks calcium, so supplements these vitamins and calcium. If you think like a TCM practitioner this way, adding Longgu (Fossilized Bones) and Muli (Oyster Shell) because Western medicine thinks you lack calcium, this thinking is problematic. Practitioners of TCM can borrow from other things; borrowing and absorbing are fine ("Stones from other hills may serve to polish the jade"). But there must be a main framework of thinking; one cannot reverse the slave to become the master. This is not only bad for TCM but perhaps not good for other disciplines either. Recently, I visited Mr. Wu Rongzu, the direct grandson of the famous Yunnan senior TCM practitioner Wu Peiheng. Mr. Wu discussed an interesting topic: currently, when we integrate, we must strive for a 1+1 > 1 integration, not a 1+1 < 1 integration. Why this proposition? Because what Mr. Wu sees in integrative medicine is mostly this type of less-than-1 integration. For example, inflammation is adequately treated with penicillin, but to achieve integration, some heat-clearing and detoxifying Chinese herbs are added, which反而 (instead) reduces the efficacy of penicillin. Instead of increasing drug efficacy, it increases medical costs; this is what many wards in TCM hospitals are doing now. Talking about this, Mr. Wu showed helplessness and heartache. What is the main framework of thinking in TCM? Taking the nutrition topic discussed above as an example, if you also shout about vitamins and minerals, saying supplement this vitamin, supplement that mineral, then you lack the main framework of thinking. As a TCM practitioner, you must think about the Five Flavors. There are External Five Flavors and Internal Five Flavors. The External Five Flavors are what the Kun hexagram says: "Great is the Origin of Kun! All things depend on it for birth, following and receiving Heaven," which is the Five Flavors generated by the Kun Earth of the great universe. The Internal Five Flavors are the Five Flavors mentioned in the *Su Wen · Ling Lan Mi Dian Lun*: "The official of the granary, from which the Five Flavors emerge." These are the Five Flavors transformed by the Kun Earth of the Spleen and Stomach, the small heaven and earth of the human body. In clinical practice, we see many patients whose quality and quantity of dietary intake are almost identical, meaning there is little difference in the intake of External Five Flavors. Eating from the same pot, eating the same dishes. Why do you lack vitamins while others do not? Obviously, this lack does not come from the External Five Flavors; the External Five Flavors are not lacking. What is lacking is the Internal Five Flavors. Your Taiyin, your Spleen and Stomach, your official of the granary cannot well "make the Five Flavors emerge," so this internally generated Five Flavors is naturally lacking.