”不和合，不相依，怎么絪缊？怎么构精呢？所以，《素问·上古天真论》云：“阴阳和，故能有子。”上述的絪缊和构精有内外的区别，从外这一方面讲，前者是大宇宙天地的絪缊，就是天气下降，地气上升。这一聗?，就化醇出万物来。我们地球上所有的植物生命和动物生命都是这一絪缊的结果。构精呢？就是男女夫妻间的构精，这一构精便有“万物”的化生，便生出新的男女。上面这个构精，在现代来讲，比较文明的称呼就叫“性行为”，而在孔子那里则可以笼统地归到“色”的问题上。孔子曾讲：“食色性也。”又讲：“饮食男女，人之大欲存焉。”性是什么呢？性就是自然的东西，就是人所需要的东西。这个东西包括了两个方面，一方面是食，人能不能不食呢？根本不能！人就靠食来维持生命。所以，古人常言：民以食为天。可见食的重要可以与天同语。另一方面呢？就是色，就是男女之事，就是性行为。这一方面同样地重要，因为没有它人类根本就无法繁衍。况且色的意义还不仅仅在于繁衍，它还有其他的意义。这个意义我们从《素问·生气通天论》中隐约可见，其曰：“凡阴阳之要，阳密乃固，两者不和，若春无秋，若冬无夏，因而和之，是谓圣度。”所以，阴阳之要，在“因而和之”，如果不和，则如春无秋，如冬无夏。光有春而无秋，光有冬而无夏，这成什么体统，成什么世界呢？但，阴阳的和不是乱和，乱和则为淫。这个和很有讲究，很有学问，要不然岐伯怎么会称之为“圣度”呢？上述的絪缊、构精、阴阳和，除了使万物化醇，除了繁衍生息，还有另外一个重要的作用，那就是以外和引内和。通过外和引动内和，使人身内在的阴阳、水火能够相依、相合而不相离。如此方能“阴平阳秘，精神乃治”，方能生化不息。所以，这样一个男女构精，这样一个阴阳合，除了繁衍后代之外，对于人的身心健康同样具有重要的意义。关键的问题是这个过程要有“圣度”，马虎不得。古代有一门学问叫“房中术”，就是专门讨论这个问题的。人活着要吃饭，不吃饭不行。除了吃饭，还有一样东西同样的重要，这就是男女。所以，一个饮食卫生，一个男女卫生，就成为影响人的身心健康的最重要的方面，也是我们对人类进行研究的两个基本点。人类如此重要的两个方面，孔子就用“食色”两个字给概括了，足见孔子的学问功夫了不得。综上所述，人身需要饮食，需要男女。饮食的作用是为人身的阴阳、水火提供给养。那么男女呢？男女就是实现人身阴阳、水火的调和。大家也许会问，对于在家这一族，饮食男女都好解决，那么，对出家这一族，男女的问题怎么解决呢？这就要通过修炼来解决。在道家的功夫里，我们经常可以看到姹女婴儿，龙虎交媾，水火相济，取坎填离，其实这些都是内和的方法。他是直接通过内絪缊，内构精的方法来实现人身水火、阴阳的和合。② 阴阳水火何以相媾人身的水火要很好的交媾，两者须臾不能相离。但是，按照常理，水为阴，它是重浊而下降的，火为阳，它是轻清而上浮的。下降的下降，上浮的上浮，两者只会越离越远，怎么能够相和、相媾呢？可见，水火的相媾确实是一个很巧妙的过程。《易》曰：“本乎天者亲上，本乎地者亲下。”前面我们讲坎离形成的时候曾经谈到，离为火，离中虚的这一爻是从哪里来呢？从坤中来。坎为水，坎中满的这一爻从哪里来呢？从乾中来。所以，坎中满者，本乎天也，“本乎天者亲上”；离中虚者，本乎地也，“本乎地者亲下”。正是由于这样的因素，使上者能下，下者能上，才有水火的相济，才有坎离的沟通。因此，中医的问题一旦进入到很深的层面时，就要借助“易”这门学问。在一般的层面，好像没有“易”也可以，但是，到深层次没有“易”就不行了。孙思邈为什么说“不知易不足以为大医”呢？如果你只想做小医，那知不知“易”都无所谓。像当年的赤脚医生，需要什么“易”呢？当然不需要！可是你要想做大医，你要想在中医这个领域搞到比较深的层次，那就必须知“易”。③ 乾坤为体，水火为用要知“易”就必须先知八卦，而讲八卦就必须先明先后天。先后天的关系，实际上就是体用的关系。以先天为体，以后天为用。在先天卦里，乾坤分居南北。可是到了后天卦，这个格局就变了，原来乾坤的位置让坎离给占据了。离火占据乾位，而演出天火同人；坎水占据坤位，而演出地水师。在讲水火形成的时候，我们为什么说坎水以坤为体，离火以乾为体呢？就是因为有这样一个特殊的先后天关系。在八卦的八方里，有四正四隅之分。东西南北为正，余者为隅。先天卦里，乾坤居南北正，坎离居东西正。而至后天八卦，乾坤由正退于隅位，坎离则由东西正跃居南北正。由八卦的这样一个先天后的布局，我们应该清楚地看到，卦虽分八，然“易”所独重的是坎离水火。是以八卦之中，惟坎离二卦得独居正位。于先天中坎离居纬正，后天中坎离居经正。易以先天为体，后天为用。而乾坤乃体中之体，坎离为用中之用。由先后天中坎离始终居正，则知易所重者用也。何以故？以先天不易变，而后天易变。易有三义，其中一义即为变易也。故易重变革、易重当下的精神于此昭然若揭。易重坎离水火，是知言水火即言乾坤，言水火即言男女，言水火即言阴阳。而少阴之名，少阴之经已将水火赅尽，故知少阴一经关系至重。若病至少阴，往往扰乱乾坤、气血，水火、阴阳，致使阴阳离绝。故病至少阴，即多死证。④ 坎离水火，立命之根坎离水火的作用何以如此重要，何以独能居于四正？这个问题郑钦安于《医理真传》中讲得很清楚，其曰：“乾坤六子，长少皆得乾坤性情之偏。惟中男、中女，独得乾坤性情之正。人禀天地之正气而生，此坎离所以为人生立命之根也。”由“人禀天地之正气而生”的这个道理，我们很容易理解为什么坎离可以为人生立命之根。经云：善言天者，必应于人。反过来，善言人者，亦必应于社会。这不禁使我们联想到，二千年的封建社会代代相传，帝王皆立长而不立中，这其实是非常错误的。少阴这个名包含了水火两方面的含义。以上我们从水火、阴阳、男女、乾坤等四个方面来谈了这个问题。其实，我们翻开《周易》就会很清楚。《周易》是一个什么结构呢？它是以乾坤为首，所以，它的第一卦是乾，第二卦是坤。那易以什么作结尾呢？易之结尾有两个，一个是上经的结尾，一个是下经的结尾。上经以坎离结尾。下经呢？还是这个坎离。只不过它是放在既济、未济里。所以，我们从整个《周易》的结构就可以看出，它是以乾坤为首，以坎离为尾，以乾坤为体，以坎离为用的。因此，虽为一少阴，其实已囊尽了乾坤、天地、阴阳、水火。易以乾坤为首，以坎离为尾，这个结构很重要。所以，我们在讨论六经病的时候，就应该清楚，虽然厥阴是最后一经，但是，六经病最重要的结局还是看少阴。看看这一关能否透得过，这一关透过了，那就不会有大问题。如果这一关透不过，那就很麻烦。因此，三阴篇我们应该花大力气在少阴这一篇。（4）乾坤生六子乾坤生六子，过去对这句话没有很好重视，经过这次的仔细思考，才觉得它很重要。天地间的许多道理，其实就包括在这句话中。乾坤生六子，是六子而非一子，这就显示出差别来。所以，孔子于《系辞》言：“天地絪缊，化物化醇。”我们看天地间的万物，它的差别很大，植物界的差别很大，动物界更是千差万别。那么，由男女构精所生的六子呢？同样的是千差万别。我们看有的生儿当皇帝，有的生儿做乞丐，有的富可敌国，有的穷困潦倒。真应了杜甫的诗句：朱门酒肉臭，路有冻死骨。可见天地与人的相应，人与自然的相应，你只要留心了，那是随处可见的。乾坤絪缊生六子，阴阳交合化五行。现在的中医书往往阴阳五行并称，但，五行与阴阳究竟是一个什么关系呢？却常常道不明白。通过上面的讨论，我们应该清楚，五行讲到最后还是要在阴阳里面寻求，如此方能在理上立住脚。乾坤生六子，居正位，但到了后天，到了启用的时候，乾坤到哪去了呢？退到四隅了。四隅与四正相较，当然是二线。孔子说：“易之为书也，广大悉备。有天道焉，有人道焉，有地道焉。”我们看乾坤的退位，便知道这就是老子讲的“功成身退”。即如《老子·九章》所云：“功遂身退，天之道也。”及《老子·十章》所云：“生之，畜之，生而不有，为而不恃，长而不宰，是谓玄德。”天地的功劳大不大呢？当然很大！六子是它生，万物是它生。可是六子一旦生出来，水火当家了，它马上就退居二线。这样的德，老子称为“玄德”。这一点非常重要，天地为什么会长久呢？就因为有这个玄德。故《老子·七章》云：“天长地久，天地所以能长且久者，以其不自生，故能长生。”历史上有一个很著名的故事，汉高祖刘邦的两个功臣，一个叫张良，一个叫韩信。张良是黄石公的得意弟子，是真正懂易的。所以，汉朝的江山一打下来，他就隐退了。而韩信呢？韩信不像张良。他功成而身不退，最后落得一个杀头的下场。我们再看看很近的一些历史，是不是这样呢？全都是这样。都说要以史为鉴，可是做起来却不容易。每个人功成都不愿意身退，都想居功，都想享受胜利的果实。做不到《老子》说的“生而不有，为而不恃，长而不宰”，结果呢？以其自生而不能长生。大都落得一个不如人意的下场。足见易的东西真是广大悉备，里面有自然科学，也有社会科学、人文科学。参透了易，做人的道理就都在里面了。2.少阴经义少阴经义包括手足少阴。足少阴于酉时起于涌泉穴。涌泉是少阴井穴，这是很奇特的一个地方。因为所有的井穴都位于趾（指）端，惟有少阴的井穴位于足底。涌泉这个名字，听起来就知道少阴是主水的，泉水就从这里涌出。足少阴从酉初由涌泉穴开始，至酉末行至胸前俞府穴止。手少阴午初起于腋下的极泉穴，午末终于手小指端之少冲穴。3.少阴藏义甲、心手少阴心，前面说得很多，这里补充一些大家容易忽略的问题。（1）天下万物生于有，有生于无心与其他四藏有什么区别呢？首先从造字上看，其他的藏和府都有一个“月肉”旁。这就意味着这些藏和府都是有形的，是“有”；而心呢？它没有这个“月肉”旁，它是“无”。在道家的学问里，有无是很重要的一对概念。《老子》云：“天下万物生于有，有生于无。”“有”重不重要呢？我们的生活，我们的一切，都离不开这个“有”。可“有”却是从“无”中来。所以，道家的思想很注重无为。故云：道常无为而无不为。无为的思想很可贵，很有用场。用来做学问，用来为人处世，乃至于用来治国平天下都十分重要。如果真能够处于这样的境界，那确实是可以无所不为的。只可惜现在的人都做不到这一点，个人做不到这一点，国家也做不到这一点。都想“无所不为”，可是却做不到“无为”。自己在某方面稍稍“长”一点，就拼命地想“宰”之。不能像《老子》说的那样“长而不宰”。像现在的美国，科技发达一些，军事强大一些，就到处派兵，到处动武，到处想“宰”之。殊不知“兵者，不祥之器也”，“大军之后，必有凶年”。靠军事强大，靠四处动武，就能征服天下，就能消灭恐怖？我看未必！到头来还是“玩火者，必自焚”。所以，很希望美国的当权者们以及其他试图用武力征服世界的人好好地学习一下《老子》的思想，打消这个用兵称霸的念头。兵霸是不能持久的，有这个称霸的念头，已然不能霸了。那么，靠什么才能真正地众望所归，天下趋之？只有靠道莅天下，靠德化天下。这就是孔子所云：“为政以德，譬如北辰，居其所而众星共之。”从五藏的造字可以看到，没有“月肉”傍的心，反而是君主之官，反而是至高无上。透过这样的安排，我们知道中医的确有很浓厚的道家思想。以前讨论医的起源，认为是劳动人民长期与疾病作斗争的过程中创造的，这种说法的政治色彩太浓，没有实际意义。那么，医究竟源于哪里？有说医源于易，有说医源于道，我想这些都有可能。从某种意义来说，医、易、道是三位一体的。因为在《内经》里，我们既可以看到很多易的东西，也可以看到很多道家的东西。最早给《素问》全面作注的是唐代的王冰，他的注到现在都有很大的权威性。而从他的注释内容，看得出道家的韵味十分浓厚。更有趣者，王冰自号启玄子，这是一个地道的道家称谓。由此亦见医道之水乳交融。（2）君主之官，神明出焉《素问·至真要大论》的十九病机中，有五条是专门针对五藏的，其中心的一条是：“诸痛痒疮，皆属于心。”心的这条病机非常重要，它告诉我们，凡是痛、痒、疮，都与心有关，都是由心的毛病所致。痛与痒总的来说是讲一种感觉，一种觉受。感觉的问题很复杂，除痛痒之外，还有胀麻，还有酸楚，还有更多的心灵感受，但是，痛痒是最典型的，是最容易觉察到的感受。所以，岐伯把痛痒提出来，作为一个代表。而实际的情况不仅仅是痛痒属于心，其他的觉受亦属于心。
“阴阳不和谐、不相互依存，如何能进行天地万物的交融？如何能结合精气呢？因此，《素问·上古天真论》中说：‘阴阳调和，所以能够生育子女。’上述的交融和结合有内外的区别。从外在方面来说，前者是大宇宙天地的交融，即天气下降，地气上升。这一过程，就化育出醇厚的万物来。我们地球上所有的植物生命和动物生命都是这一交融的结果。而结合呢？就是男女夫妻间的结合，这一结合便有‘万物’的化生，便生出新的男女。上面所说的结合，在现代来讲，比较文明的称呼叫‘性行为’，而在孔子那里则可以笼统地归到‘色’的问题上。孔子曾说：‘食与色是人的本性。’又说：‘饮食和男女之事，是人最大的欲望所在。’性是什么呢？性就是自然的东西，就是人所需要的东西。这个东西包括了两个方面，一方面是食，人能不能不吃饭呢？根本不能！人就靠吃饭来维持生命。所以，古人常言：民以食为天。可见食的重要可以与天同语。另一方面呢？就是色，就是男女之事，就是性行为。这一方面同样地重要，因为没有它人类根本就无法繁衍。况且色的意义还不仅仅在于繁衍，它还有其他的意义。这个意义我们从《素问·生气通天论》中隐约可见，其曰：‘大凡阴阳的关键，阳气致密则阴精固守，两者如果不和谐，就像只有春没有秋，只有冬没有夏一样。因此要使之和谐，这叫做圣人的法度。’所以，阴阳的关键，在于‘使之和谐’，如果不和谐，则如春无秋，如冬无夏。光有春而无秋，光有冬而无夏，这成什么体统，成什么世界呢？但是，阴阳的和不是乱和，乱和则为淫。这个和很有讲究，很有学问，要不然岐伯怎么会称之为‘圣度’呢？上述的交融、结合、阴阳和，除了使万物化育醇厚，除了繁衍生息，还有另外一个重要的作用，那就是以外和引内和。通过外和引动内和，使人身内在的阴阳、水火能够相依、相合而不相离。如此方能‘阴平秘（阴气平和，阳气固密），精神乃治（精神才能正常）’，方能生化不息。所以，这样一个男女结合，这样一个阴阳合，除了繁衍后代之外，对于人的身心健康同样具有重要的意义。关键的问题是这个过程要有‘圣度’，马虎不得。古代有一门学问叫‘房中术’，就是专门讨论这个问题的。人活着要吃饭，不吃饭不行。除了吃饭，还有一样东西同样的重要，这就是男女。所以，一个饮食卫生，一个男女卫生，就成为影响人的身心健康的最重要的方面，也是我们对人类进行研究的两个基本点。人类如此重要的两个方面，孔子就用‘食色’两个字给概括了，足见孔子的学问功夫了不得。综上所述，人身需要饮食，需要男女。饮食的作用是为人身的阴阳、水火提供给养。那么男女呢？男女就是实现人身阴阳、水火的调和。大家也许会问，对于在家这一族，饮食男女都好解决，那么，对出家这一族，男女的问题怎么解决呢？这就要通过修炼来解决。在道家的功夫里，我们经常可以看到姹女婴儿，龙虎交媾，水火相济，取坎填离，其实这些都是内和的方法。他是直接通过内交融，内结合的方法来实现人身水火、阴阳的和合。
② 阴阳水火何以相媾
人身的水火要很好地交媾，两者须臾不能相离。但是，按照常理，水为阴，它是重浊而下降的，火为阳，它是轻清而上浮的。下降的下降，上浮的上浮，两者只会越离越远，怎么能够相和、相媾呢？可见，水火的相媾确实是一个很巧妙的过程。《易》曰：‘本乎天者亲上，本乎地者亲下。’前面我们讲坎离形成的时候曾经谈到，离为火，离中虚的这一爻是从哪里来呢？从坤中来。坎为水，坎中满的这一爻从哪里来呢？从乾中来。所以，坎中满者，本乎天也，‘本乎天者亲上’；离中虚者，本乎地也，‘本乎地者亲下’。正是由于这样的因素，使上者能下，下者能上，才有水火的相济，才有坎离的沟通。因此，中医的问题一旦进入到很深的层面时，就要借助‘易’这门学问。在一般的层面，好像没有‘易’也可以，但是，到深层次没有‘易’就不行了。孙思邈为什么说‘不知易不足以为大医’呢？如果你只想做小医，那知不知‘易’都无所谓。像当年的赤脚医生，需要什么‘易’呢？当然不需要！可是你要想做大医，你要想在中医这个领域搞到比较深的层次，那就必须知‘易’。
③ 乾坤为体，水火为用
要知‘易’就必须先知八卦，而讲八卦就必须先明先后天。先后天的关系，实际上就是体用的关系。以先天为体，以后天为用。在先天卦里，乾坤分居南北。可是到了后天卦，这个格局就变了，原来乾坤的位置让坎离给占据了。离火占据乾位，而演出天火同人；坎水占据坤位，而演出地水师。在讲水火形成的时候，我们为什么说坎水以坤为体，离火以乾为体呢？就是因为有这样一个特殊的先后天关系。在八卦的八方里，有四正四隅之分。东西南北为正，余者为隅。先天卦里，乾坤居南北正，坎离居东西正。而至后天八卦，乾坤由正退于隅位，坎离则由东西正跃居南北正。由八卦的这样一个先天后的布局，我们应该清楚地看到，卦虽分八，然‘易’所独重的是坎离水火。是以八卦之中，惟坎离二卦得独居正位。于先天中坎离居纬正，后天中坎离居经正。易以先天为体，后天为用。而乾坤乃体中之体，坎离为用中之用。由先后天中坎离始终居正，则知易所重者用也。何以故？以先天不易变，而后天易变。易有三义，其中一义即为变易也。故易重变革、易重当下的精神于此昭然若揭。易重坎离水火，是知言水火即言乾坤，言水火即言男女，言水火即言阴阳。而少阴之名，少阴之经已将水火赅尽，故知少阴一经关系至重。若病至少阴，往往扰乱乾坤、气血，水火、阴阳，致使阴阳离绝。故病至少阴，即多死证。
④ 坎离水火，立命之根
坎离水火的作用何以如此重要，何以独能居于四正？这个问题郑钦安于《医理真传》中讲得很清楚，其曰：‘乾坤六子，长少皆得乾坤性情之偏。惟中男、中女，独得乾坤性情之正。人禀天地之正气而生，此坎离所以为人生立命之根也。’由‘人禀天地之正气而生’的这个道理，我们很容易理解为什么坎离可以为人生立命之根。经云：善言天者，必应于人。反过来，善言人者，亦必应于社会。这不禁使我们联想到，二千年的封建社会代代相传，帝王皆立长而不立中，这其实是非常错误的。少阴这个名包含了水火两方面的含义。以上我们从水火、阴阳、男女、乾坤等四个方面来谈了这个问题。其实，我们翻开《周易》就会很清楚。《周易》是一个什么结构呢？它是以乾坤为首，所以，它的第一卦是乾，第二卦是坤。那易以什么作结尾呢？易之结尾有两个，一个是上经的结尾，一个是下经的结尾。上经以坎离结尾。下经呢？还是这个坎离。只不过它是放在既济、未济里。所以，我们从整个《周易》的结构就可以看出，它是以乾坤为首，以坎离为尾，以乾坤为体，以坎离为用的。因此，虽为一少阴，其实已囊尽了乾坤、天地、阴阳、水火。易以乾坤为首，以坎离为尾，这个结构很重要。所以，我们在讨论六经病的时候，就应该清楚，虽然厥阴是最后一经，但是，六经病最重要的结局还是看少阴。看看这一关能否透得过，这一关透过了，那就不会有大问题。如果这一关透不过，那就很麻烦。因此，三阴篇我们应该花大力气在少阴这一篇。
（4）乾坤生六子
乾坤生六子，过去对这句话没有很好重视，经过这次的仔细思考，才觉得它很重要。天地间的许多道理，其实就包括在这句话中。乾坤生六子，是六子而非一子，这就显示出差别来。所以，孔子于《系辞》言：‘天地交融，化物化醇。’我们看天地间的万物，它的差别很大，植物界的差别很大，动物界更是千差万别。那么，由男女结合所生的六子呢？同样的是千差万别。我们看有的生儿当皇帝，有的生儿做乞丐，有的富可敌国，有的穷困潦倒。真应了杜甫的诗句：朱门酒肉臭，路有冻死骨。可见天地与人的相应，人与自然的相应，你只要留心了，那是随处可见的。乾坤交融生六子，阴阳交合化五行。现在的中医书往往阴阳五行并称，但，五行与阴阳究竟是一个什么关系呢？却常常道不明白。通过上面的讨论，我们应该清楚，五行讲到最后还是要在阴阳里面寻求，如此方能在理上立住脚。乾坤生六子，居正位，但到了后天，到了启用的时候，乾坤到哪去了呢？退到四隅了。四隅与四正相较，当然是二线。孔子说：‘易之为书也，广大悉备。有天道焉，有人道焉，有地道焉。’我们看乾坤的退位，便知道这就是老子讲的‘功成身退’。即如《老子·九章》所云：‘功遂身退，天之道也。’及《老子·十章》所云：‘生之，畜之，生而不有，为而不恃，长而不宰，是谓玄德。’天地的功劳大不大呢？当然很大！六子是它生，万物是它生。可是六子一旦生出来，水火当家了，它马上就退居二线。这样的德，老子称为‘玄德’。这一点非常重要，天地为什么会长久呢？就因为有这个玄德。故《老子·七章》云：‘天长地久，天地所以能长且久者，以其不自生，故能长生。’历史上有一个很著名的故事，汉高祖刘邦的两个功臣，一个叫张良，一个叫韩信。张良是黄石公的得意弟子，是真正懂易的。所以，汉朝的江山一打下来，他就隐退了。而韩信呢？韩信不像张良。他功成而身不退，最后落得一个杀头的下场。我们再看看很近的一些历史，是不是这样呢？全都是这样。都说要以史为鉴，可是做起来却不容易。每个人功成都不愿意身退，都想居功，都想享受胜利的果实。做不到《老子》说的‘生而不有，为而不恃，长而不宰’，结果呢？以其自生而不能长生。大都落得一个不如人意的下场。足见易的东西真是广大悉备，里面有自然科学，也有社会科学、人文科学。参透了易，做人的道理就都在里面了。
2. 少阴经义
少阴经义包括手足少阴。足少阴于酉时起于涌泉穴。涌泉是少阴井穴，这是很奇特的一个地方。因为所有的井穴都位于趾（指）端，惟有少阴的井穴位于足底。涌泉这个名字，听起来就知道少阴是主水的，泉水就从这里涌出。足少阴从酉初由涌泉穴开始，至酉末行至胸前俞府穴止。手少阴午初起于腋下的极泉穴，午末终于手小指端之少冲穴。
3. 少阴藏义
甲、心手少阴心，前面说得很多，这里补充一些大家容易忽略的问题。
（1）天下万物生于有，有生于无
心与其他四藏有什么区别呢？首先从造字上看，其他的藏和府都有一个‘月肉’旁。这就意味着这些藏和府都是有形的，是‘有’；而心呢？它没有这个‘月肉’旁，它是‘无’。在道家的学问里，有无是很重要的一对概念。《老子》云：‘天下万物生于有，有生于无。’‘有’重不重要呢？我们的生活，我们的一切，都离不开这个‘有’。可‘有’却是从‘无’中来。所以，道家的思想很注重无为。故云：道常无为而无不为。无为的思想很可贵，很有用场。用来做学问，用来为人处世，乃至于用来治国平天下都十分重要。如果真能够处于这样的境界，那确实是可以无所不为的。只可惜现在的人都做不到这一点，个人做不到这一点，国家也做不到这一点。都想‘无所不为’，可是却做不到‘无为’。自己在某方面稍稍‘长’一点，就拼命地想‘宰’之。不能像《老子》说的那样‘长而不宰’。像现在的美国，科技发达一些，军事强大一些，就到处派兵，到处动武，到处想‘宰’之。殊不知‘兵者，不祥之器也’，‘大军之后，必有凶年’。靠军事强大，靠四处动武，就能征服天下，就能消灭恐怖？我看未必！到头来还是‘玩火者，必自焚’。所以，很希望美国的当权者们以及其他试图用武力征服世界的人好好地学习一下《老子》的思想，打消这个用兵称霸的念头。兵霸是不能持久的，有这个称霸的念头，已然不能霸了。那么，靠什么才能真正地众望所归，天下趋之？只有靠道莅天下，靠德化天下。这就是孔子所云：‘为政以德，譬如北辰，居其所而众星共之。’从五藏的造字可以看到，没有‘月肉’傍的心，反而是君主之官，反而是至高无上。透过这样的安排，我们知道中医的确有很浓厚的道家思想。以前讨论医的起源，认为是劳动人民长期与疾病作斗争的过程中创造的，这种说法的政治色彩太浓，没有实际意义。那么，医究竟源于哪里？有说医源于易，有说医源于道，我想这些都有可能。从某种意义来说，医、易、道是三位一体的。因为在《内经》里，我们既可以看到很多易的东西，也可以看到很多道家的东西。最早给《素问》全面作注的是唐代的王冰，他的注到现在都有很大的权威性。而从他的注释内容，看得出道家的韵味十分浓厚。更有趣者，王冰自号启玄子，这是一个地道的道家称谓。由此亦见医道之水乳交融。
（2）君主之官，神明出焉
《素问·至真要大论》的十九病机中，有五条是专门针对五藏的，其中心的一条是：‘诸痛痒疮，皆属于心。’心的这条病机非常重要，它告诉我们，凡是痛、痒、疮，都与心有关，都是由心的毛病所致。痛与痒总的来说是讲一种感觉，一种觉受。感觉的问题很复杂，除痛痒之外，还有胀麻，还有酸楚，还有更多的心灵感受，但是，痛痒是最典型的，是最容易觉察到的感受。所以，岐伯把痛痒提出来，作为一个代表。而实际的情况不仅仅是痛痒属于心，其他的觉受亦属于心。”
"Without harmony and mutual dependence, how can there be the subtle interaction (Yinyun) of heaven and earth? How can essence (Jing) be combined? Therefore, *Suwen: Shanggu Tianzhen Lun* states: 'When Yin and Yang are in harmony, offspring can be produced.' The aforementioned subtle interaction and combination have distinctions between internal and external aspects. From the external perspective, the former refers to the subtle interaction of the great universe, where Qi of Heaven descends and Qi of Earth ascends. Through this process, all things are generated with richness. All plant and animal life on our earth is the result of this subtle interaction. As for combination, it refers to the union between man and woman; through this union, new beings are born. In modern terms, this union is euphemistically called 'sexual behavior,' while Confucius broadly categorized it under the issue of 'desire' (Se). Confucius once said: 'Food and desire are human nature.' He also stated: 'Diet and sexual relations are the greatest desires of humans.' What is 'nature'? Nature refers to natural things that humans require. This encompasses two aspects: one is food. Can humans live without eating? Absolutely not! Humans rely on food to sustain life. Hence, the ancients often said: 'For the people, food is as important as heaven.' This highlights the paramount importance of food. The other aspect is desire, referring to sexual matters or sexual behavior. This aspect is equally crucial, for without it, humanity could not reproduce. Moreover, the significance of desire extends beyond reproduction; it holds other meanings. We can vaguely perceive these meanings in *Suwen: Shengqi Tongtian Lun*, which says: 'The key to Yin and Yang lies in the density of Yang, ensuring solidity. If the two are not in harmony, it is like having Spring without Autumn, or Winter without Summer. Therefore, harmonizing them is referred to as the 'Sacred Standard' (Shengdu).' Thus, the crux of Yin and Yang lies in 'harmonizing them.' Without harmony, it resembles a world without Autumn in Spring or without Summer in Winter. A world with only Spring and no Autumn, or only Winter and no Summer, would be chaotic and incomprehensible. However, the harmony of Yin and Yang is not indiscriminate mixing; such chaos leads to licentiousness. This harmony requires profound understanding and scholarship; otherwise, why would Qibo call it the 'Sacred Standard'? Besides generating all things and facilitating reproduction, the aforementioned subtle interaction, combination, and Yin-Yang harmony serve another vital function: using external harmony to induce internal harmony. By stimulating internal harmony through external harmony, the Yin and Yang, Water and Fire within the human body can depend on and unite with each other without separation. Only then can 'Yin be peaceful and Yang be firm, allowing Spirit (Shen) to thrive,' and biological transformation to continue unceasingly. Therefore, besides procreation, such sexual union and Yin-Yang integration hold significant importance for physical and mental health. The key is that this process must adhere to the 'Sacred Standard'; negligence is unacceptable. In ancient times, a discipline called 'Fangzhongshu' (Bedchamber Arts) was dedicated to discussing this issue. Humans need to eat to survive. Apart from food, another element of equal importance is sexual relations. Thus, dietary hygiene and sexual hygiene become the most critical factors influencing human health and well-being, serving as the two basic points for studying humanity. Confucius summarized these two crucial aspects with the term 'food and desire,' demonstrating his profound scholarly attainment. In summary, the human body requires both diet and sexual relations. Diet provides nourishment for the Yin, Yang, Water, and Fire of the body. Sexual relations, on the other hand, facilitate the harmonization of the body's Yin, Yang, Water, and Fire. One might ask: For those living at home, diet and sex are easily resolved; how should monks who have renounced the world resolve the issue of sex? This is addressed through cultivation. In Daoist practices, we often encounter concepts such as 'Chanü and Ying'er' (Young Maiden and Infant), 'Longhu Jiaogou' (Dragon and Tiger Intercourse), 'Shuihuo Xiangji' (Mutual Assistance of Water and Fire), and 'Qukan Tianli' (Extracting Kan to Fill Li). These are actually methods of internal harmony. They directly achieve the harmony of Water, Fire, Yin, and Yang within the body through internal subtle interaction and internal combination.
② Why do Yin and Yang, Water and Fire Intermingle?
For the Water and Fire within the human body to intermingle effectively, they cannot be separated for even a moment. However, according to common logic, Water is Yin, heavy and turbid, tending to descend; Fire is Yang, light and clear, tending to float upward. Descending goes down, floating goes up; the two would drift further apart. How can they harmonize and intermingle? Thus, the intermingling of Water and Fire is indeed a sophisticated process. The *I Ching* states: 'Those originating from Heaven tend upward; those originating from Earth tend downward.' When discussing the formation of Kan and Li earlier, we mentioned that Li represents Fire, and the broken line in the center of Li comes from Kun. Kan represents Water, and the solid line in the center of Kan comes from Qian. Therefore, Kan being full in the middle originates from Heaven ('those from Heaven tend upward'); Li being hollow in the middle originates from Earth ('those from Earth tend downward'). Due to these factors, what is above can go down, and what is below can rise, enabling the mutual assistance of Water and Fire and the communication between Kan and Li. Consequently, when TCM issues delve into deeper levels, they must rely on the study of the *I Ching*. At general levels, it may seem unnecessary, but at deep levels, it is indispensable. Why did Sun Simiao say, 'One who does not understand the *I Ching* cannot be a great physician'? If one aims only to be a small doctor, knowing the *I Ching* is irrelevant. Like the barefoot doctors of the past, who needed the *I Ching*? None! But if you aspire to be a great physician and wish to reach deeper levels in TCM, you must understand the *I Ching*.
③ Qian and Kun as Substance, Water and Fire as Function
To understand the *I Ching*, one must first know the Eight Trigrams (Bagua), and to discuss the Bagua, one must first understand the Pre-Heaven and Post-Heaven sequences. The relationship between Pre-Heaven and Post-Heaven is essentially the relationship between Substance (Ti) and Function (Yong). Pre-Heaven serves as Substance, and Post-Heaven as Function. In the Pre-Heaven arrangement, Qian and Kun occupy the North and South positions. However, in the Post-Heaven arrangement, this pattern changes; Qian and Kun's positions are taken by Kan and Li. Li Fire occupies Qian's position, forming the hexagram *Tongren* (Fellowship); Kan Water occupies Kun's position, forming the hexagram *Shi* (The Army). When discussing the formation of Water and Fire, why do we say Kan Water takes Kun as its substance and Li Fire takes Qian as its substance? It is precisely because of this special Pre-Heaven/Post-Heaven relationship. Among the eight directions of the Bagua, there are four cardinal directions (Si Zheng) and four corner directions (Si Yu). East, West, South, and North are cardinal; the rest are corners. In the Pre-Heaven Bagua, Qian and Kun occupy the North-South cardinal positions, while Kan and Li occupy the East-West cardinal positions. In the Post-Heaven Bagua, Qian and Kun retreat to the corner positions, while Kan and Li leap from the East-West cardinal positions to the North-South cardinal positions. From this layout, we clearly see that although there are eight trigrams, the *I Ching* uniquely emphasizes Kan and Li (Water and Fire). Thus, among the eight trigrams, only Kan and Li occupy the cardinal positions exclusively. In Pre-Heaven, Kan and Li occupy the latitudinal cardinal positions; in Post-Heaven, they occupy the longitudinal cardinal positions. The *I Ching* uses Pre-Heaven as Substance and Post-Heaven as Function. Qian and Kun are the Substance of Substance, while Kan and Li are the Function of Function. Since Kan and Li always occupy the cardinal positions in both Pre- and Post-Heaven arrangements, we know the *I Ching* emphasizes Function. Why? Because Pre-Heaven is unchanging, while Post-Heaven is subject to change. The *I Ching* has three meanings, one of which is 'Change' (Bianyi). Thus, the *I Ching* emphasizes transformation and the present moment, which is evident here. Emphasizing Kan and Li (Water and Fire) means that speaking of Water and Fire is speaking of Qian and Kun, of male and female, of Yin and Yang. The name 'Shaoyin' (Lesser Yin) and its meridian encompass Water and Fire completely; thus, the Shaoyin meridian is of utmost importance. If disease reaches Shaoyin, it often disrupts Qian/Kun, Qi/Blood, Water/Fire, and Yin/Yang, leading to the separation of Yin and Yang. Therefore, diseases reaching Shaoyin often result in death.
④ Kan and Li (Water and Fire), the Root of Life and Destiny
Why are the functions of Kan and Li so important, and why do they exclusively occupy the four cardinal positions? Zheng Qin'an explained this clearly in *Yili Zhuan*: 'Among the six children of Qian and Kun, the eldest and youngest possess biased aspects of their parents' natures. Only the middle son (Kan) and middle daughter (Li) possess the pure, correct nature of Qian and Kun. Humans are born endowing themselves with the righteous Qi of Heaven and Earth; this is why Kan and Li are the root of life and destiny for humans.' Based on the principle that 'humans are born endowing themselves with the righteous Qi of Heaven and Earth,' it is easy to understand why Kan and Li serve as the root of life. The classics state: 'One who speaks well of Heaven must correspond to Humanity.' Conversely, 'One who speaks well of Humanity must correspond to Society.' This reminds us that in two millennia of feudal society, emperors always established the eldest son rather than the middle son, which is fundamentally incorrect. The name 'Shaoyin' contains meanings related to both Water and Fire. Above, we discussed this issue from four perspectives: Water/Fire, Yin/Yang, Male/Female, and Qian/Kun. Actually, opening the *Zhouyi* makes this clear. What is the structure of the *Zhouyi*? It begins with Qian and Kun; thus, the first hexagram is Qian, and the second is Kun. How does the *I Ching* end? There are two endings: the end of the Upper Canon and the end of the Lower Canon. The Upper Canon ends with Kan and Li. The Lower Canon also ends with Kan and Li, though placed within *Jiji* (After Completion) and *Weiji* (Before Completion). Thus, from the structure of the entire *Zhouyi*, we see it begins with Qian and Kun, ends with Kan and Li, uses Qian and Kun as Substance, and Kan and Li as Function. Therefore, although it is merely Shaoyin, it actually encompasses Qian, Kun, Heaven, Earth, Yin, Yang, Water, and Fire. The structure of the *I Ching* beginning with Qian/Kun and ending with Kan/Li is crucial. Therefore, when discussing Six Meridian Diseases, we must realize that although Jueyin is the last meridian, the most critical outcome of Six Meridian Diseases depends on Shaoyin. Whether this barrier can be passed determines if there will be major problems. If passed, no major issues arise; if not, it is troublesome. Therefore, in the Three Yin chapters, we should devote significant effort to the Shaoyin chapter.
(4) Qian and Kun Generate Six Children
The phrase 'Qian and Kun generate six children' was previously overlooked, but upon careful reflection, its importance becomes apparent. Many principles of heaven and earth are contained within this statement. Qian and Kun generate six children, not just one, highlighting diversity. Thus, Confucius stated in the *Xici*: 'Heaven and Earth interact subtly, transforming and enriching all things.' Looking at the myriad things in the world, differences are vast; within the plant kingdom, differences are significant, and within the animal kingdom, they are manifold. Similarly, the 'six children' born from the union of man and woman are incredibly diverse. Some are born emperors, others beggars; some are wealthier than nations, others destitute. This fulfills Du Fu's verse: 'In vermilion gates, wine and meat rot away; on the roads lie frozen bones of the dead.' This shows that correspondence between Heaven and Humanity, and Humanity and Nature, is ubiquitous if one pays attention. Qian and Kun's subtle interaction generates the six children; Yin and Yang's interplay transforms into the Five Phases (Wuxing). Modern TCM texts often mention Yin/Yang and Wuxing together, but the exact relationship between Wuxing and Yin/Yang is often unclear. Through the above discussion, we should understand that ultimately, Wuxing must be sought within Yin and Yang to establish theoretical footing. Qian and Kun generate the six children, occupying cardinal positions initially. But in the Post-Heaven stage, when function is activated, where do Qian and Kun go? They retreat to the corner positions. Compared to the cardinal positions, the corners are secondary. Confucius said: 'The Book of Changes is vast and comprehensive, containing the Way of Heaven, the Way of Humanity, and the Way of Earth.' Observing the retreat of Qian and Kun, we see this is what Laozi calls 'achieving merit and retiring.' As stated in *Laozi, Chapter 9*: 'When success is achieved, one withdraws; this is the Way of Heaven.' And in *Chapter 10*: 'Nourish them, raise them, produce them but do not possess, act but do not rely on oneself, lead them but do not dominate; this is called Profound Virtue (Xuande).' Is the merit of Heaven and Earth not great? Certainly! It gives birth to the six children and all things. Yet, once the six children are born and Water/Fire take charge, Heaven and Earth immediately retreat to the sidelines. Laozi calls this virtue 'Profound Virtue.' This is very important; why do Heaven and Earth endure? Precisely because of this Profound Virtue. Thus, *Laozi, Chapter 7* states: 'Heaven is long-lasting and Earth enduring. The reason Heaven and Earth can be long and enduring is that they do not live for themselves; hence, they can achieve longevity.' A famous historical story involves two ministers of Emperor Gaozu of Han: Zhang Liang and Han Xin. Zhang Liang was a favored disciple of Huang Shigong and truly understood the *I Ching*. Thus, after the Han dynasty was established, he retired. Han Xin, however, unlike Zhang Liang, did not retire after achieving merit and was eventually executed. Looking at more recent history, the pattern repeats. Everyone claims to learn from history, yet few practice it. No one wishes to retire after success; everyone wants credit and to enjoy the fruits of victory. Failing to follow Laozi's teaching of 'producing but not possessing, acting but not relying, leading but not dominating,' the result is self-destruction due to self-centeredness. Most meet unsatisfactory ends. This proves the *I Ching* is indeed vast and comprehensive, containing natural sciences, social sciences, and humanities. Penetrating the *I Ching* reveals all principles of conduct.
2. Meaning of the Shaoyin Meridian
The meaning of the Shaoyin Meridian includes both Hand and Foot Shaoyin. The Foot Shaoyin begins at Yongquan (KI1) at the You hour. Yongquan is the Jing-Well point of Shaoyin, a unique location. While all Jing-Well points are located at the tips of toes/fingers, the Shaoyin Jing-Well point is on the sole of the foot. The name Yongquan suggests Shaoyin governs Water, as spring water gushes forth from here. Foot Shaoyin starts at Yongquan at the beginning of the You hour and ends at Yufu (BL23) on the chest at the end of the You hour. Hand Shaoyin begins at Jiquan (HT1) in the armpit at the beginning of the Wu hour and ends at Shaochong (HT9) at the tip of the little finger at the end of the Wu hour.
3. Meaning of the Shaoyin Zang
A. Heart (Hand Shaoyin Heart): Much has been said previously; here we supplement easily overlooked issues.
(1) All things under Heaven are born from Being; Being is born from Non-Being.
How does the Heart differ from the other four Zang organs? First, in character formation, other Zang and Fu organs have the 'flesh/moon' radical (月肉旁). This implies these organs are有形 (tangible/substantial), representing 'Being' (You). The Heart, however, lacks this radical, representing 'Non-Being' (Wu). In Daoist philosophy, Being and Non-Being are crucial concepts. *Laozi* states: 'All things under Heaven are born from Being; Being is born from Non-Being.' Is 'Being' important? Our lives and everything depend on 'Being.' Yet, 'Being' arises from 'Non-Being.' Thus, Daoist thought emphasizes Wuwei (Non-action). It is said: 'The Dao constantly acts without action.' The idea of Wuwei is valuable and practical. It is essential for scholarship, interpersonal conduct, and even governing the state. If one could truly reach this realm, one could accomplish anything. Regrettably, neither individuals nor nations today can achieve this. Everyone wants to 'accomplish anything' but fails to practice 'non-action.' When slightly superior in some aspect, one strives to 'dominate' it, failing to follow Laozi's advice to 'lead without dominating.' Consider modern America: with advanced technology and military power, it deploys troops and uses force everywhere, seeking to 'dominate.' It ignores that 'weapons are instruments of ill omen' and 'after a great army, there must be years of famine.' Relying on military strength and aggression to conquer the world or eliminate terrorism is unlikely to succeed. Ultimately, 'those who play with fire get burned.' I hope American leaders and others attempting to conquer the world by force study *Laozi* and abandon such ambitions. Military hegemony is unsustainable; harboring hegemonic thoughts precludes true hegemony. So, what wins genuine popular support and draws the world to it? Only by letting the Dao govern the world and virtue transform it. As Confucius said: 'He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it.' From the character formation of the five Zang, the Heart, lacking the flesh radical, is the Sovereign Official, supreme and exalted. Through this arrangement, we see TCM is deeply influenced by Daoist thought. Previously, the origin of medicine was attributed to laborers fighting disease over long periods, a view too politically charged and lacking practical significance. Where does medicine originate? Some say from the *I Ching*, others from Daoism; both are plausible. In a sense, Medicine, the *I Ching*, and Daoism are integrated. In the *Neijing*, we see elements of both the *I Ching* and Daoism. Wang Bing of the Tang Dynasty was the first to comprehensively annotate *Suwen*; his annotations remain authoritative. His commentary reveals strong Daoist flavors. Interestingly, Wang Bing styled himself 'Qixuanzi,' an authentic Daoist title. This illustrates the seamless integration of Medicine and Dao.
(2) The Sovereign Official, from whom Shen (Spirit) emerges.
In the Nineteen Pathogenic Mechanisms of *Suwen: Zhi Zhen Yao Da Lun*, five specifically target the five Zang organs. One concerning the Heart states: 'All pain, itching, and sores belong to the Heart.' This pathogenic mechanism is crucial, indicating that all pain, itching, and sores are related to the Heart and caused by its dysfunction. Pain and itching generally refer to sensations. Sensation is complex; besides pain and itching, there is distension, numbness, soreness, and various psychological feelings. However, pain and itching are the most typical and perceptible sensations. Thus, Qibo raised them as representatives. In reality, it is not just pain and itching belonging to the Heart; all sensations belong to the Heart."