第十章 厥阴病纲要
一、厥阴解义1.厥阴本义厥阴是伤寒六经的最后一经，厥阴有什么含义呢？我们先从本义上来看这个问题。《素问·至真要大论》云：“帝曰：厥阴何也？岐伯曰：两阴交尽也。”两阴是什么呢？两阴指的是太阴和少阴。我们从《伤寒论》六经的排列，它把厥阴放在最后一经，放在太阴少阴之末，可知这就是一个“两阴交尽”。这是从排列的次第来看厥阴的意义。此为其一。其二，《素问·至真要大论》云：“两阴交尽故曰幽。”前云两阴交尽为厥阴，此云两阴交尽故为幽，是知厥阴之为义者幽也。幽为何意？《正韵》曰：“幽囚也。”囚的意思大家很清楚，就是囚禁。厥阴曰幽，曰囚禁。囚禁什么呢？前面我们讲阴阳离合的时候曾经谈过，厥阴为合。合什么呢？就是合阳气。把阴气合起来，关闭起来，以便让阳气能够很好地升发。故幽者，实为囚禁阴气之意。此与阴阳之离合机制甚为相符。其三，太少二阴以太少言，乃言其长幼、多寡也，厥阴言何？《玉篇》云：“厥短也。”《康熙》引《前汉书·诸侯王表》注云：“厥者顿也。”又顿者何？顿者止也。故知厥阴即短阴也，即止阴也。考厥阴乃阴尽阳生之经，乃阴止而阳息之时，故曰短阴，曰止阴者，皆相符合。又《灵枢·阴阳系日月》云：“亥十月，左足之厥阴。戌九月，右足之厥阴。此两阴交尽，故曰厥阴。”戌亥为地支之尽，尽后遇子则阳气来复，故曰厥阴也。此为厥阴之大义。2.厥阴经义厥阴经即指手足厥阴经，手厥阴于戌初起乳后天池穴，戌末止中指中冲穴。足厥阴于丑初起拇趾大敦穴，于丑末止乳下期门。别支上走巅顶交百会穴。对于六经的行止及大体分布，是每个学习中医的人都必须弄清的问题。我们讲六经辨证，其实有很重要的一部分就是经络分布区域的辨证。巅顶头痛为什么说多属厥阴呢？就与厥阴经的分布相关。3.厥阴藏义甲、肝前面我们讨论了五藏的心脾肺肾，从这些讨论中，我们应该深刻地感受到五藏的功能特性都与它们的造字相关。同样，肝藏亦不例外。那么，肝的造字与它的特性是一个什么关系呢？肝用干，《说文》云：“干，犯也。”《尔雅释言》曰：“干，脀也。”即脀卫也。《康熙》云：“干，盾也。”故《诗·大雅》有：“干戈戚扬”之句。综上诸义，犯者，脀卫者，盾者，干戈者，都与什么相关呢？都与武力相关，都与战争相关。这便使我们很自然地想到了《素问·灵兰秘典论》的“将军之官，谋虑出焉”。既然是用武之事，既然是战争之事，那就要靠将军来把握它。因此，肝的造字与其为官将军的特性是非常切合的。将军要用武，要用战争来结束战争，要化干戈为玉帛，他靠的是什么呢？靠的是威武、勇猛和谋虑。必须智勇双全乃为将军，若有勇无谋，则一介匹夫也。威武、勇猛所用者何？所用者阳气也。谋虑所用者何？谋虑所用者阴气也。故肝虽号称刚藏，却又体阴而用阳。由是亦知，将军者，必以谋虑为体，以勇猛为用。过去我们曾经强调过，《素问·灵兰秘典论》和《素问·六节藏象论》是很重要的两论。前者从社会功能的角度来谈藏府，后者从生理功能的角度谈藏府。必须两者结合，互为参用，才能对藏府的内涵有很透彻的理解。于《素问·灵兰秘典论》中，肝为“将军之官，谋虑出焉”，而于《素问·六节藏象论》中，则肝为“罢极之本，魂之居也”。罢极是什么意思呢？罢者，休也，已也（见《玉篇》）。故《论语·子罕》曰：“欲罢不能。”极者，极至也，极端也。但凡武力、战争之事皆由争端起，故极者，又为诸乱之源。是以罢极者，罢其争端，罢其诸乱也。争端已起，诸乱已发，何以罢之？则必以其人之道还治其人之身，必以战争结束战争。此则为将军用武之道也。由此可见，“将军之官”“罢极之本”实为异名同类尔。极为诸乱之源，故古有六极穷极之谓。《康熙》云：“六极穷极恶事也。”《书·洪范》曰：“威用六极。六极，一曰凶短折，二曰疾，三曰忧，四曰贫，五曰恶，六曰弱。”少阴篇里，我们曾谈到人有一个复杂的自治系统，在这个系统中，脾为谏议之官，担负发现诸乱，并及时呈报于上；心为君主之官，则于所报之诸乱善识别之，或宜文治，或宜武功，皆由君主号令；肝为将军之官，罢极之本者，则威用六极，平定诸乱也。因此，肝于人体健康自治中所能发挥的作用，甚宜结合现代医学思考之。这里面有非常值得研究的课题。乙、心包足厥阴为肝，手厥阴为心包。心包者，亦包心也。是包绕心君的一个结构，故古称为“心主之宫城”。古人认为，心为君主之官，心不能受邪，心包代心受邪。所以，心包所担负的，主要就是护卫心的作用。肝为将军之官，其威用六极，平定诸乱，亦为护卫君主。由此亦见，手厥阴心包与足厥阴肝，在其作用方面的联系是非常密切的。4.厥阴运气义在运气方面，厥阴在天为风，在地为木，故合称厥阴风木。下面就从风木两方面来讨论厥阴的运气问题。（1）风义① 风者天地之使风是六气中很特殊的一气，这个特殊之处在于，风不仅生于东方，四面八方皆可生风。故谚称八面来风。《灵枢》有一篇叫“九宫八风”，篇中即专门谈到由八方来的八种风。即风从南方来，名曰大弱风，风从西南方来，名曰谋风，风从西方来，名曰刚风，风从西北方来，名曰折风，风从北方来，名曰大刚风，风从东北方来，名曰凶风，风从东方来，名曰婴儿风，风从东南方来名曰弱风。风有四风，有八风，有十二风。我们可以说东风、西风、南风、北风、西南风、西北风，但却未见有讲东湿、西湿、南湿、北湿，亦未见讲东寒、西寒、南寒、北寒者，这是风与其余五气的一个很大的不同之处。风还有另外一个很特殊的地方，这就是《河图》所云：“风者，天地之使也。”什么叫天地之使呢？使就是使臣的意思。就像我们现在派住各国的大使，大使起一个什么作用呢？就是代表这个国家的作用。所以，风为天地之使，其实就是说风是天地的一个代表，天地之气要发生什么变化，都可以从风上反映出来。比如，天气要转寒了，它会首先出现什么风呢？出现北风。所以，我们见北风一起，就知道天要变寒。而天要转热转湿了，又会先出现什么风呢？会出现南风。因此，我们一见南风，便即知晓天要变热变湿。天地之气的变化虽然复杂，可是一旦我们把握住了这个风，便能够知道天地变化的底细。故《周礼·春官保章氏》云：“以十有二风察天地之和命，乖别之妖祥。”《素问·至真要大论》曰：“帝曰：善。夫百病之生也，皆生于风寒暑湿燥火，以之化之变也。”在这里《素问》向我们提出一个很重要的疾病观，不是伤风感冒或者某几个疾病与风寒暑湿燥火相关，而是百病，所有的病。外感与它相关，内伤同样与它相关。不内外伤与它相不相关呢？还是相关。为什么上一次伤食了却没事，而这一次却吐泻交作？为什么前一次把腰扭了，稍一活动即没事了，而这一次轻轻一扭就动弹不得？所以，我们应该很清楚，百病都与六气相关，都与天地的变化相关。这就要求我们在诊治疾病时，将这些相关的因素考虑进去。百病的产生都离不开风寒暑湿燥火，所以，《素问·至真要大论》在谈到病机的时候，不是“谨候气宜，勿失病机。”就是“审察病机，勿失气宜。”气宜就是指的上面这六气。怎么样谨候气宜？怎么样勿失气宜呢？抓住风就行了。抓住风实际上就抓住了六气。因为风为天地之使，当然也就是六气之使。为什么《内经》反复强调“风为百病之长”，“风为百病之始”呢？就是因为百病皆生于六气，而风为六气之使的这样一个缘故。② 风何以生木我们在《素问》的很多篇中，都可以看到“东方生风，风生木”，所以，尽管风为天地之使，六气之使，尽管可以八面来风，但是，我们应该知道风的本位在哪里呢？在东方。那么，风何以生木？风与木是一个什么关系呢？运气为什么要将风木扯在一起？这个问题不知大家思考过没有。我们首先从五行的角度作一个分类，看看这个世界上哪一类的东西属木呢？《尚书·洪范》讲“木曰曲直”，但是这个过于理论化。我们可以具体一点，凡是植物这一类的东西都可以叫木，都属于木类。那么，木类与风有什么关系呢？有很大的关系。我们先来思考这样一个问题，自然界的植物为什么可以生灭相续？为什么可以一直流传下来而不灭绝？很重要的一个原因就是植物也具有繁殖的能力，也能够生息繁衍。动物的繁殖我们都很清楚，它需要雌雄两性的交配。在动物发情的时候，或者雄性动物会跑很远的地方，去找雌性动物交配，或者雌性动物会跑很远的地方，去与雄性动物交配。人类更是如此，男女双方有时是千里姻缘来相会，相会为的是什么呢？除了爱情之外，还有很重要的方面就是繁殖后代。人类便是依靠这样的方式，得以生息繁衍。那么，植物呢？植物生在什么地方就固定在什么地方它不能像人与其他动物一样，可以去四处寻找自己的相爱像现在有些人热衷于跨国婚姻，从中国嫁去美国，这个姻缘就不只千里了，而是几千里，甚至上万里。可是植物却只能定在那儿，分毫不能移动。那植物靠什么去寻找它们的“相爱”，进而雌雄交配，以生息繁衍呢？就要靠这个风。由于风的作用，才带动植物的花粉，使植物的雌雄亦能“相聚”亦能交配，从而繁衍生殖。因此，风便成为植物界生息繁衍的一个最最重要的因素。可以说，没有它，植物就没有办法生息繁衍，木类的东西也就不可能流衍到现在。可见风与木的这个关系是非常密切的，具有决定性。而《素问》“东方生风，风生木”的这句话，则将风木的关系浓缩、精彩表述到了极处。③ 风与动物风与植物的关系，与木的关系，应该没有疑问了。那么，风与动物又是一个什么关系呢？我们首先从造字方面看，繁体的風字里面是一个“虫”。虫在古文里虽有三种不同的写法，但是，都代表动物。故凡属动物这一类，古时皆可以虫称之。而風之造字用虫，说明风与动物仍有十分密切的关系。《说文》云：“風动蟲生，故蟲八日而化。”所以，从風的造字我们就可以看到，风不但可以生植物，生木，而且也与动物的繁衍有很大的关系。而这个关系能在繁体字中明确地显示出来。那我们再看简化的风字，这个风字里面是一把ㄨ，这个“ㄨ”能代表什么呢？所以，文字一改造，这个风与动物的关系，特别是与动物繁衍的关系也就荡然无存了。因此，我们前面曾经呼吁过，文字的问题是有关中华文化繁衍，有关中华文明传承的大问题，是真正的千年大计，万年大计。这样一个大计，千万要慎重，决计草率不得马虎不得。如果在这个问题上失足了，那决定是要成千古之恨的。风为什么与动物，特别是与动物的繁衍有这么密切的关系呢？让我们先来看一句大家熟悉的谚语，也就是出自《左传·僖四年》的“惟是风马牛不相及也”。“风马牛不相及”这句话怎么解释呢？这在过去曾经闹过一个笑话。风马牛怎么不相及呢？原来是马牛跑得太快，风赶不上它。当然，现在大家清楚了，知道这句话是用来形容两件不相干的事情。可是，不相干的事为什么要用“风马牛”来形容呢？这个问题倒是应该弄清楚的。风与木的关系已如上述，它是促使植物雌雄交配的主要因素。而风与动物的关系，其实亦有很大的类同。正如《康熙》引贾达对上述这句话的注释云：“风放也，牝牡相诱谓之风。”什么是牝牡相诱呢？我想这个事大家心里都很清楚，毋需多言。那么，风马牛为什么不相及呢？大家想，一头公马和母马，在机缘成熟的时候，它们会相诱、相恋并且相交，这便有了生殖繁衍的可能。而一头公马和一头母牛，或一头母马和公牛，它们会相诱、相恋吗？绝对不会的！即便畜类没有伦理的约束，但种属的差别也决定了它们不可能相诱起来。这便是风马牛不相及也。异性相诱、相恋、相动谓之风，所以，《说文》所云：“风动虫生。”这个“虫”从生理的意义而言，很大程度上系指男性或雄性动物的精虫。在农村，我们可以看到发情期的猫，会很凄厉地嚎嚎乱叫，这个时期的猫往往被称为春猫，或言猫叫春。为什么要以春言呢？以东方生风，通于春气也。春三月，天地以生，万物发陈，一派生机勃勃，此又与风之上述涵义甚相符合。观风诸义，当于临床有所启迪。（2）木义① 木曰曲直风之义已如上言，那么，木有什么意义呢？首先一个意义，就是《尚书·洪范》所说的“木曰曲直”。曲直是木的一个特性，凡是植物的东西都有这个曲直之性。而其他类的东西，如金类的东西，水类的东西，皆不具这曲直之性。《素问·阴阳应象大论》云：“东方生风，风生木，木生酸，酸生肝，肝生筋。”又云：“神在天为风，在地为木，在体为筋，在藏为肝。”所以，在体的这个筋和在藏的这个肝皆有此曲直之性。大家想一想，人体的筋它的最重要的一个作用是什么呢？就是这个曲直。人的四肢为什么能够灵活的曲伸活动呢？很关键的是要靠筋的这个作用。没有筋，我们的各个关节就很难灵活的运动。
第十章 厥阴病纲要
一、厥阴解义
1. 厥阴本义
厥阴是伤寒六经（太阳、阳明、少阳、太阴、少阴、厥阴）的最后一经，厥阴有什么含义呢？我们先从本义上来看这个问题。《素问·至真要大论》说：“黄帝问：什么是厥阴？岐伯回答：这是两阴交尽。”两阴是什么呢？两阴指的是太阴和少阴。我们从《伤寒论》六经的排列来看，它把厥阴放在最后一经，放在太阴、少阴之末，可知这就是一个“两阴交尽”。这是从排列的次第来看厥阴的意义。这是其一。其二，《素问·至真要大论》说：“两阴交尽故曰幽。”前文说两阴交尽为厥阴，此文说两阴交尽故为幽，是知道厥阴的含义就是幽。幽是什么意思？《正韵》说：“幽即囚禁。”囚的意思大家很清楚，就是囚禁。厥阴称为幽，称为囚禁。囚禁什么呢？前面我们讲阴阳离合的时候曾经谈过，厥阴为合。合什么呢？就是合阳气。把阴气合起来，关闭起来，以便让阳气能够很好地升发。所以幽者，实为囚禁阴气之意。这与阴阳的离合机制非常相符。其三，太少二阴以太少言，乃言其长幼、多寡也，厥阴言何？《玉篇》云：“厥短也。”《康熙字典》引《前汉书·诸侯王表》注云：“厥者顿也。”又顿者何？顿者止也。故知厥阴即短阴也，即止阴也。考厥阴乃阴尽阳生之经，乃阴止而阳息之时，故曰短阴，曰止阴者，皆相符合。又《灵枢·阴阳系日月》云：“亥十月，左足之厥阴。戌九月，右足之厥阴。此两阴交尽，故曰厥阴。”戌亥为地支之尽，尽后遇子则阳气来复，故曰厥阴也。此为厥阴之大义。
2. 厥阴经义
厥阴经即指手足厥阴经，手厥阴于戌初起乳后天池穴，戌末止中指中冲穴。足厥阴于丑初起拇趾大敦穴，于丑末止乳下期门。别支上走巅顶交百会穴。对于六经的行止及大体分布，是每个学习中医的人都必须弄清的问题。我们讲六经辨证，其实有很重要的一部分就是经络分布区域的辨证。巅顶头痛为什么说多属厥阴呢？就与厥阴经的分布相关。
3. 厥阴藏义
甲、肝
前面我们讨论了五藏的心脾肺肾，从这些讨论中，我们应该深刻地感受到五藏的功能特性都与它们的造字相关。同样，肝藏亦不例外。那么，肝的造字与它的特性是一个什么关系呢？肝用干，《说文》云：“干，犯也。”《尔雅释言》曰：“干，脀也。”即脀卫也。《康熙字典》云：“干，盾也。”故《诗·大雅》有：“干戈戚扬”之句。综上诸义，犯者，脀卫者，盾者，干戈者，都与什么相关呢？都与武力相关，都与战争相关。这便使我们很自然地想到了《素问·灵兰秘典论》的“将军之官，谋虑出焉”。既然是用武之事，既然是战争之事，那就要靠将军来把握它。因此，肝的造字与其为官将军的特性是非常切合的。将军要用武，要用战争来结束战争，要化干戈为玉帛，他靠的是什么呢？靠的是威武、勇猛和谋虑。必须智勇双全乃为将军，若有勇无谋，则一介匹夫也。威武、勇猛所用者何？所用者阳气也。谋虑所用者何？谋虑所用者阴气也。故肝虽号称刚藏，却又体阴而用阳。由是亦知，将军者，必以谋虑为体，以勇猛为用。过去我们曾经强调过，《素问·灵兰秘典论》和《素问·六节藏象论》是很重要的两论。前者从社会功能的角度来谈藏府，后者从生理功能的角度谈藏府。必须两者结合，互为参用，才能对藏府的内涵有很透彻的理解。于《素问·灵兰秘典论》中，肝为“将军之官，谋虑出焉”，而于《素问·六节藏象论》中，则肝为“罢极之本，魂之居也”。罢极是什么意思呢？罢者，休也，已也（见《玉篇》）。故《论语·子罕》曰：“欲罢不能。”极者，极至也，极端也。但凡武力、战争之事皆由争端起，故极者，又为诸乱之源。是以罢极者，罢其争端，罢其诸乱也。争端已起，诸乱已发，何以罢之？则必以其人之道还治其人之身，必以战争结束战争。此则为将军用武之道也。由此可见，“将军之官”“罢极之本”实为异名同类尔。极为诸乱之源，故古有六极穷极之谓。《康熙字典》云：“六极穷极恶事也。”《书·洪范》曰：“威用六极。六极，一曰凶短折，二曰疾，三曰忧，四曰贫，五曰恶，六曰弱。”少阴篇里，我们曾谈到人有一个复杂的自治系统，在这个系统中，脾为谏议之官，担负发现诸乱，并及时呈报于上；心为君主之官，则于所报之诸乱善识别之，或宜文治，或宜武功，皆由君主号令；肝为将军之官，罢极之本者，则威用六极，平定诸乱也。因此，肝于人体健康自治中所能发挥的作用，甚宜结合现代医学思考之。这里面有非常值得研究的课题。
乙、心包
足厥阴为肝，手厥阴为心包。心包者，亦包心也。是包绕心君的一个结构，故古称为“心主之宫城”。古人认为，心为君主之官，心不能受邪，心包代心受邪。所以，心包所担负的，主要就是护卫心的作用。肝为将军之官，其威用六极，平定诸乱，亦为护卫君主。由此亦见，手厥阴心包与足厥阴肝，在其作用方面的联系是非常密切的。
4. 厥阴运气义
在运气方面，厥阴在天为风，在地为木，故合称厥阴风木。下面就从风木两方面来讨论厥阴的运气问题。
（1）风义
① 风者天地之使
风是六气中很特殊的一气，这个特殊之处在于，风不仅生于东方，四面八方皆可生风。故谚称八面来风。《灵枢》有一篇叫“九宫八风”，篇中即专门谈到由八方来的八种风。即风从南方来，名曰大弱风，风从西南方来，名曰谋风，风从西方来，名曰刚风，风从西北方来，名曰折风，风从北方来，名曰大刚风，风从东北方来，名曰凶风，风从东方来，名曰婴儿风，风从东南方来名曰弱风。风有四风，有八风，有十二风。我们可以说东风、西风、南风、北风、西南风、西北风，但却未见有讲东湿、西湿、南湿、北湿，亦未见讲东寒、西寒、南寒、北寒者，这是风与其余五气的一个很大的不同之处。风还有另外一个很特殊的地方，这就是《河图》所云：“风者，天地之使也。”什么叫天地之使呢？使就是使臣的意思。就像我们现在派住各国的大使，大使起一个什么作用呢？就是代表这个国家的作用。所以，风为天地之使，其实就是说风是天地的一个代表，天地之气要发生什么变化，都可以从风上反映出来。比如，天气要转寒了，它会首先出现什么风呢？出现北风。所以，我们见北风一起，就知道天要变寒。而天要转热转湿了，又会先出现什么风呢？会出现南风。因此，我们一见南风，便即知晓天要变热变湿。天地之气的变化虽然复杂，可是一旦我们把握住了这个风，便能够知道天地变化的底细。故《周礼·春官保章氏》云：“以十有二风察天地之和命，乖别之妖祥。”《素问·至真要大论》曰：“帝曰：善。夫百病之生也，皆生于风寒暑湿燥火，以之化之变也。”在这里《素问》向我们提出一个很重要的疾病观，不是伤风感冒或者某几个疾病与风寒暑湿燥火相关，而是百病，所有的病。外感与它相关，内伤同样与它相关。不内外伤与它相不相关呢？还是相关。为什么上一次伤食了却没事，而这一次却吐泻交作？为什么前一次把腰扭了，稍一活动即没事了，而这一次轻轻一扭就动弹不得？所以，我们应该很清楚，百病都与六气相关，都与天地的变化相关。这就要求我们在诊治疾病时，将这些相关的因素考虑进去。百病的产生都离不开风寒暑湿燥火，所以，《素问·至真要大论》在谈到病机的时候，不是“谨候气宜，勿失病机。”就是“审察病机，勿失气宜。”气宜就是指的上面这六气。怎么样谨候气宜？怎么样勿失气宜呢？抓住风就行了。抓住风实际上就抓住了六气。因为风为天地之使，当然也就是六气之使。为什么《内经》反复强调“风为百病之长”，“风为百病之始”呢？就是因为百病皆生于六气，而风为六气之使的这样一个缘故。
② 风何以生木
我们在《素问》的很多篇中，都可以看到“东方生风，风生木”，所以，尽管风为天地之使，六气之使，尽管可以八面来风，但是，我们应该知道风的本位在哪里呢？在东方。那么，风何以生木？风与木是一个什么关系呢？运气为什么要将风木扯在一起？这个问题不知大家思考过没有。我们首先从五行的角度作一个分类，看看这个世界上哪一类的东西属木呢？《尚书·洪范》讲“木曰曲直”，但是这个过于理论化。我们可以具体一点，凡是植物这一类的东西都可以叫木，都属于木类。那么，木类与风有什么关系呢？有很大的关系。我们先来思考这样一个问题，自然界的植物为什么可以生灭相续？为什么可以一直流传下来而不灭绝？很重要的一个原因就是植物也具有繁殖的能力，也能够生息繁衍。动物的繁殖我们都很清楚，它需要雌雄两性的交配。在动物发情的时候，或者雄性动物会跑很远的地方，去找雌性动物交配，或者雌性动物会跑很远的地方，去与雄性动物交配。人类更是如此，男女双方有时是千里姻缘来相会，相会为的是什么呢？除了爱情之外，还有很重要的方面就是繁殖后代。人类便是依靠这样的方式，得以生息繁衍。那么，植物呢？植物生在什么地方就固定在什么地方它不能像人与其他动物一样，可以去四处寻找自己的相爱像现在有些人热衷于跨国婚姻，从中国嫁去美国，这个姻缘就不只千里了，而是几千里，甚至上万里。可是植物却只能定在那儿，分毫不能移动。那植物靠什么去寻找它们的“相爱”，进而雌雄交配，以生息繁衍呢？就要靠这个风。由于风的作用，才带动植物的花粉，使植物的雌雄亦能“相聚”亦能交配，从而繁衍生殖。因此，风便成为植物界生息繁衍的一个最最重要的因素。可以说，没有它，植物就没有办法生息繁衍，木类的东西也就不可能流衍到现在。可见风与木的这个关系是非常密切的，具有决定性。而《素问》“东方生风，风生木”的这句话，则将风木的关系浓缩、精彩表述到了极处。
③ 风与动物
风与植物的关系，与木的关系，应该没有疑问了。那么，风与动物又是一个什么关系呢？我们首先从造字方面看，繁体的風字里面是一个“虫”。虫在古文里虽有三种不同的写法，但是，都代表动物。故凡属动物这一类，古时皆可以虫称之。而風之造字用虫，说明风与动物仍有十分密切的关系。《说文》云：“風动蟲生，故蟲八日而化。”所以，从風的造字我们就可以看到，风不但可以生植物，生木，而且也与动物的繁衍有很大的关系。而这个关系能在繁体字中明确地显示出来。那我们再看简化的风字，这个风字里面是一把ㄨ，这个“ㄨ”能代表什么呢？所以，文字一改造，这个风与动物的关系，特别是与动物繁衍的关系也就荡然无存了。因此，我们前面曾经呼吁过，文字的问题是有关中华文化繁衍，有关中华文明传承的大问题，是真正的千年大计，万年大计。这样一个大计，千万要慎重，决计草率不得马虎不得。如果在这个问题上失足了，那决定是要成千古之恨的。风为什么与动物，特别是与动物的繁衍有这么密切的关系呢？让我们先来看一句大家熟悉的谚语，也就是出自《左传·僖四年》的“惟是风马牛不相及也”。“风马牛不相及”这句话怎么解释呢？这在过去曾经闹过一个笑话。风马牛怎么不相及呢？原来是马牛跑得太快，风赶不上它。当然，现在大家清楚了，知道这句话是用来形容两件不相干的事情。可是，不相干的事为什么要用“风马牛”来形容呢？这个问题倒是应该弄清楚的。风与木的关系已如上述，它是促使植物雌雄交配的主要因素。而风与动物的关系，其实亦有很大的类同。正如《康熙字典》引贾达对上述这句话的注释云：“风放也，牝牡相诱谓之风。”什么是牝牡相诱呢？我想这个事大家心里都很清楚，毋需多言。那么，风马牛为什么不相及呢？大家想，一头公马和母马，在机缘成熟的时候，它们会相诱、相恋并且相交，这便有了生殖繁衍的可能。而一头公马和一头母牛，或一头母马和公牛，它们会相诱、相恋吗？绝对不会的！即便畜类没有伦理的约束，但种属的差别也决定了它们不可能相诱起来。这便是风马牛不相及也。异性相诱、相恋、相动谓之风，所以，《说文》所云：“风动虫生。”这个“虫”从生理的意义而言，很大程度上系指男性或雄性动物的精虫。在农村，我们可以看到发情期的猫，会很凄厉地嚎嚎乱叫，这个时期的猫往往被称为春猫，或言猫叫春。为什么要以春言呢？以东方生风，通于春气也。春三月，天地以生，万物发陈，一派生机勃勃，此又与风之上述涵义甚相符合。观风诸义，当于临床有所启迪。
（2）木义
① 木曰曲直
风之义已如上言，那么，木有什么意义呢？首先一个意义，就是《尚书·洪范》所说的“木曰曲直”。曲直是木的一个特性，凡是植物的东西都有这个曲直之性。而其他类的东西，如金类的东西，水类的东西，皆不具这曲直之性。《素问·阴阳应象大论》云：“东方生风，风生木，木生酸，酸生肝，肝生筋。”又云：“神在天为风，在地为木，在体为筋，在藏为肝。”所以，在体的这个筋和在藏的这个肝皆有此曲直之性。大家想一想，人体的筋它的最重要的一个作用是什么呢？就是这个曲直。人的四肢为什么能够灵活的曲伸活动呢？很关键的是要靠筋的这个作用。没有筋，我们的各个关节就很难灵活的运动。
Chapter 10: General Principles of Jueyin Disease
I. Interpretation of Jueyin
1. Original Meaning of Jueyin
Jueyin (Jueyin) is the final stage among the Six Stages (Taiyang, Yangming, Shaoyang, Taiyin, Shaoyin, Jueyin) of Cold Damage. What does Jueyin imply? Let us first examine this issue from its original meaning. The *Suwen: Zhi Zhen Yao Da Lun* states: "The Yellow Emperor asked: What is Jueyin? Qibo replied: It is the exhaustion of two Yin stages." What are the two Yin stages? They refer to Taiyin and Shaoyin. From the arrangement of the Six Stages in the *Shanghan Lun*, we see that Jueyin is placed at the very end, following Taiyin and Shaoyin. This indicates an "exhaustion of two Yin stages." This is one perspective on the significance of Jueyin based on its sequential order. Secondly, the *Suwen: Zhi Zhen Yao Da Lun* states: "Because the two Yin stages are exhausted, it is called You (Dark/Secluded)." As mentioned earlier, the exhaustion of two Yin stages constitutes Jueyin; here, the exhaustion of two Yin stages results in You. Thus, the meaning of Jueyin is You. What does You mean? The *Zhengyun* dictionary defines it as: "You means imprisonment." The concept of imprisonment is clear: it refers to confinement. Jueyin is referred to as You, implying imprisonment. Imprisonment of what? Earlier, when discussing the separation and union of Yin and Yang, we noted that Jueyin represents Union (He). Union with what? It unites Yang Qi. By gathering and closing off Yin Qi, it allows Yang Qi to ascend and develop effectively. Therefore, "You" essentially signifies the imprisonment of Yin Qi. This aligns perfectly with the mechanism of Yin-Yang separation and union. Thirdly, regarding Taiyin and Shaoyin, the terms "Tai" and "Shao" denote seniority/juniority or quantity/greatness. What does Jueyin denote? The *Yupian* states: "Jue means short." The *Kangxi Dictionary* cites the commentary on the *Book of Han: Table of Feudal Princes*: "Jue means pause/stagnation." What does pause mean? Pause means stop. Thus, Jueyin implies Short Yin or Stopping Yin. Examining Jueyin, it is the stage where Yin is exhausted and Yang begins to generate, a time when Yin stops and Yang grows. Hence, calling it Short Yin or Stopping Yin is consistent. Furthermore, the *Ling Shu: Yin Yang Xi Ri Yue* states: "In the month of Hai (October), it is the Jueyin of the left foot. In the month of Xu (September), it is the Jueyin of the right foot. Because the two Yin stages are exhausted, it is called Jueyin." Xu and Hai represent the end of the Earthly Branches. After the end, encountering Zi leads to the return of Yang Qi; hence, it is called Jueyin. This constitutes the major significance of Jueyin.
2. Meridian Significance of Jueyin
The Jueyin Meridian refers to the Hand and Foot Jueyin meridians. The Hand Jueyin Pericardium Meridian begins at the Tianchi (PC17) point near the breast at the early hour of Xu (7-9 PM) and ends at the Zhongchong (PC9) point on the middle finger at the late hour of Xu. The Foot Jueyin Liver Meridian begins at the Dazhun (LR14) point on the big toe at the early hour of Chou (1-3 AM) and ends at the Qimen (LR14) point near the breast at the late hour of Chou. A branch ascends to the vertex and intersects with the Baihui (GV20) point. Understanding the course and general distribution of the Six Stages is essential for every student of Traditional Chinese Medicine (TCM). When discussing Six Stage Syndrome Differentiation, a crucial part involves differentiating based on meridian distribution areas. Why is headache at the vertex often attributed to Jueyin? It is related to the distribution of the Jueyin meridian.
3. Organ Significance of Jueyin
A. Liver
Previously, we discussed the Heart, Spleen, Lung, and Kidney among the Five Zang Organs. From these discussions, we should deeply feel that the functional characteristics of the Five Zang Organs are related to their character construction. Similarly, the Liver organ is no exception. What is the relationship between the character construction of "Liver" (Gan) and its characteristics? The character uses "Gan" (Dry/Shield). The *Shuowen Jiezi* states: "Gan means to offend/attack." The *Erya Shi Yan* says: "Gan means shield/protection." The *Kangxi Dictionary* states: "Gan means shield." Thus, the *Classic of Poetry: Daya* contains the phrase "Gan Ge Qi Yang" (Shields, halberds, axes, and maces). Considering all these meanings—offending, shielding, protecting, shields, weapons—they are all related to what? They are related to military force and war. This naturally reminds us of the statement in the *Suwen: Ling Lan Mi Dian Lun*: "The Official of the General, from whom strategies and deliberations emerge." Since it involves the use of force and war, it requires a general to manage it. Therefore, the character construction of the Liver fits its characteristic as the "General Official" very well. A general must use force and war to end war, turning weapons into jade and silk. What does he rely on? He relies on majesty, bravery, and strategy. One must be both wise and brave to be a general; otherwise, one is merely a common soldier. What powers majesty and bravery? Yang Qi. What powers strategy? Yin Qi. Thus, although the Liver is known as the "Organ of Rigidity," its substance is Yin while its function is Yang. From this, we also know that a general must take strategy as the substance and bravery as the function. We have previously emphasized that the *Suwen: Ling Lan Mi Dian Lun* and the *Suwen: Liu Jie Zang Xiang Lun* are two important treatises. The former discusses organs from the perspective of social function, while the latter discusses them from the perspective of physiological function. Only by combining the two and using them mutually can one achieve a thorough understanding of the connotation of the organs. In the *Suwen: Ling Lan Mi Dian Lun*, the Liver is the "Official of the General, from whom strategies and deliberations emerge," whereas in the *Suwen: Liu Jie Zang Xiang Lun*, the Liver is the "Root of Exhaustion, the dwelling place of the Hun Soul." What does "Ba Ji" (Exhaustion) mean? "Ba" means rest or cessation (see *Yupian*). Thus, the *Analects: Zi Han* states: "Desire to cease but cannot." "Ji" means extremity or extreme. Any matter involving force or war arises from disputes; thus, "Ji" is also the source of various disorders. Therefore, "Ba Ji" means to cease disputes and quell disorders. Once disputes arise and disorders erupt, how can they be ceased? One must deal with them in kind, ending war with war. This is the way of the general using force. Thus, "Official of the General" and "Root of Exhaustion" are actually different names for the same category. "Ji" is the source of all disorders, hence the ancient term "Six Extremities" (Liu Ji). The *Kangxi Dictionary* states: "Six Extremities refer to ultimate evil things." The *Book of Documents: Hong Fan* says: "Authority uses the Six Extremities. The Six Extremities are: 1. Misfortune, short life, and violent death; 2. Illness; 3. Sorrow; 4. Poverty; 5. Evil; 6. Weakness." In the Shaoyin chapter, we discussed that humans have a complex self-regulating system. In this system, the Spleen is the "Official of Remonstrance," responsible for discovering disorders and reporting them upwards; the Heart is the "Official of the Sovereign," who identifies the reported disorders appropriately, deciding whether civil administration or martial power is needed, all commanded by the Sovereign; the Liver, as the "Official of the General" and "Root of Exhaustion," uses authority via the Six Extremities to pacify disorders. Therefore, the role the Liver plays in human health self-regulation should be thoughtfully considered in conjunction with modern medicine. There are many topics worthy of research here.
B. Pericardium
The Foot Jueyin is the Liver, and the Hand Jueyin is the Pericardium (Xin Bao). The Pericardium also wraps the Heart. It is a structure surrounding the Heart Sovereign, hence historically called the "Palace City of the Heart Master." The ancients believed that the Heart is the Official of the Sovereign and cannot be invaded by pathogens; the Pericardium acts as a substitute, receiving pathogenic invasion on behalf of the Heart. Therefore, the main responsibility of the Pericardium is to guard the Heart. The Liver, as the Official of the General, uses authority to quell disorders, also serving to guard the Sovereign. From this, we see that the Hand Jueyin Pericardium and the Foot Jueyin Liver are closely linked in their functions.
4. Luck and Qi Significance of Jueyin
In terms of Luck and Qi (Yun Qi), Jueyin corresponds to Wind in Heaven and Wood in Earth, hence collectively called Jueyin Wind-Wood. Below, we discuss the Luck and Qi issues of Jueyin from the aspects of Wind and Wood.
(1) Significance of Wind
① Wind is the Envoy of Heaven and Earth
Wind is a very special Qi among the Six Qi (Wind, Heat, Fire, Dampness, Dryness, Cold). Its uniqueness lies in the fact that wind is not only generated in the East but can arise from all directions. Hence the proverb: "Wind comes from eight sides." The *Ling Shu* has a chapter called "Nine Palaces and Eight Winds," which specifically discusses the eight types of winds coming from eight directions. That is, wind from the South is named Da Ruo Feng (Great Weak Wind); from the Southwest, Mou Feng (Strategy Wind); from the West, Gang Feng (Rigid Wind); from the Northwest, Zhe Feng (Breaking Wind); from the North, Da Gang Feng (Great Rigid Wind); from the Northeast, Xiong Feng (Ominous Wind); from the East, Ying Er Feng (Infant Wind); and from the Southeast, Ruo Feng (Weak Wind). There are four winds, eight winds, and twelve winds. We speak of East Wind, West Wind, South Wind, North Wind, Southwest Wind, Northwest Wind, but we do not speak of East Dampness, West Dampness, South Dampness, North Dampness, nor East Cold, West Cold, South Cold, North Cold. This is a major difference between Wind and the other five Qi. Another unique aspect of Wind is stated in the *He Tu*: "Wind is the Envoy of Heaven and Earth." What does Envoy of Heaven and Earth mean? An envoy is a diplomatic representative. Just as ambassadors sent to various countries represent their nation's interests, Wind as the Envoy of Heaven and Earth means Wind is a representative of Heaven and Earth. Whatever changes occur in the Qi of Heaven and Earth can be reflected through Wind. For example, if the weather is about to turn cold, what wind appears first? North Wind. So, seeing North Wind rise, we know the sky will become cold. If the weather is about to turn hot and damp, what wind appears first? South Wind. Therefore, seeing South Wind, we immediately know the sky will become hot and damp. Although the changes in Heaven and Earth Qi are complex, once we grasp this Wind, we can understand the details of Heaven and Earth's changes. Thus, the *Zhou Li: Chun Guan Bao Zhang Shi* states: "Using the twelve winds to observe the harmony and discord of Heaven and Earth, and the auspicious or ominous signs." The *Suwen: Zhi Zhen Yao Da Lun* says: "The Emperor said: Excellent. The generation of all diseases arises from Wind, Cold, Summer-Heat, Dampness, Dryness, and Fire, through their transformation and variation." Here, the *Suwen* presents an important view of disease: it is not just wind-cold common cold or specific diseases related to Wind, Cold, Summer-Heat, Dampness, Dryness, and Fire, but *all* diseases (Hundred Diseases). External contraction is related to them, internal injury is equally related to them. Are non-external/non-internal injuries related? Still yes. Why did a previous case of food stagnation cause no harm, while this time it caused vomiting and diarrhea? Why did a previous waist sprain heal with slight movement, while this time a slight twist rendered one immobile? Thus, we should clearly understand that all diseases are related to the Six Qi and the changes of Heaven and Earth. This requires us to consider these related factors when diagnosing and treating diseases. The generation of all diseases cannot be separated from Wind, Cold, Summer-Heat, Dampness, Dryness, and Fire. Therefore, when discussing pathogenesis in the *Suwen: Zhi Zhen Yao Da Lun*, it either says "Carefully observe the appropriateness of Qi, do not miss the pathogenesis" or "Examine the pathogenesis carefully, do not miss the appropriateness of Qi." "Appropriateness of Qi" refers to the aforementioned six Qi. How to carefully observe the appropriateness of Qi? How not to miss it? Grasp the Wind. Grasping Wind is actually grasping the Six Qi. Because Wind is the Envoy of Heaven and Earth, it is naturally the Envoy of the Six Qi. Why does the *Neijing* repeatedly emphasize "Wind is the leader of all diseases" and "Wind is the beginning of all diseases"? It is precisely because all diseases arise from the Six Qi, and Wind is the Envoy of the Six Qi.
② How Wind Generates Wood
In many chapters of the *Suwen*, we see "East generates Wind, Wind generates Wood." Thus, although Wind is the Envoy of Heaven and Earth and the Six Qi, and although wind can come from eight directions, we should know where the proper position of Wind is: in the East. So, how does Wind generate Wood? What is the relationship between Wind and Wood? Why does Yun Qi link Wind and Wood together? Have you thought about this question? First, let us classify from the perspective of the Five Elements to see what category of things belongs to Wood. The *Shangshu: Hong Fan* states "Wood is termed Qu Zhi (Curved and Straight)," but this is too theoretical. Let us be more concrete: anything of the plant category can be called Wood and belongs to the Wood class. So, what is the relationship between the Wood class and Wind? It is significant. Let us ponder this question: Why can plants in nature succeed each other in life and death? Why can they continue to exist without extinction? A very important reason is that plants also have the ability to reproduce and propagate. We are all clear about animal reproduction; it requires the mating of male and female sexes. During the estrus period of animals, either males run far to find females for mating, or females run far to meet males. Humans are even more so; sometimes men and women travel thousands of miles to meet. What is the meeting for? Besides love, a very important aspect is reproducing offspring. Humans propagate in this way. What about plants? Plants are fixed where they grow; they cannot move around like humans and other animals to seek their mates. Unlike some people who pursue international marriages, traveling thousands of miles from China to the USA, plants can only stay put, unable to move an inch. So, what do plants rely on to find their "mates," engage in male-female mating, and propagate? They rely on this Wind. Due to the action of Wind, plant pollen is carried, allowing plant males and females to "meet" and mate, thereby reproducing. Therefore, Wind becomes the most critical factor for propagation in the plant kingdom. Without it, plants could not propagate, and Wood-type things would not have survived to the present. Thus, the relationship between Wind and Wood is very close and decisive. The sentence in the *Suwen* "East generates Wind, Wind generates Wood" condenses and brilliantly expresses the relationship between Wind and Wood to the extreme.
③ Wind and Animals
There should be no doubt about the relationship between Wind and plants/Wood. So, what is the relationship between Wind and animals? First, let us look at character construction. The traditional character for Wind (Feng) contains the radical "Chong" (Insect). Although "Chong" had three different writings in ancient texts, it all represented animals. Thus, any animal category was generally referred to as "Chong" in ancient times. The use of "Chong" in the construction of the Wind character indicates that Wind still has a very close relationship with animals. The *Shuowen Jiezi* states: "Wind moves insects, causing them to be born; thus, insects transform after eight days." Therefore, from the construction of the Wind character, we can see that Wind not only generates plants and Wood but also has a great relationship with animal reproduction. This relationship is clearly displayed in the traditional character. Now, look at the simplified Wind character, which contains a cross (乂). What does this cross represent? Thus, once the character was reformed, the relationship between Wind and animals, especially animal reproduction, disappeared completely. Therefore, we previously called attention to the fact that the issue of writing characters is a major problem concerning the propagation of Chinese culture and the inheritance of Chinese civilization, a true plan for millennia. Such a major plan must be handled with caution; it cannot be done hastily or carelessly. If one stumbles on this issue, it will surely become a regret for eternity. Why does Wind have such a close relationship with animals, especially animal reproduction? Let us first look at a familiar proverb from the *Zuo Zhuan: Duke Xi Year 4*: "Only when horses and cows rutting do they not intersect" (Wei shi feng ma niu bu xiang ji). How should this phrase "Wind Horses Cows Do Not Intersect" be interpreted? A joke was made about this in the past. How could Wind, Horses, and Cows not intersect? The explanation was that horses and cows run too fast, and the wind cannot catch up. Of course, everyone knows now that this phrase describes two unrelated matters. But why use "Wind Horses Cows" to describe unrelated things? This question needs clarification. As mentioned above, the relationship between Wind and Wood is that it is the main factor promoting plant male-female mating. The relationship between Wind and animals is actually quite similar. As cited in the *Kangxi Dictionary*, Jia Da's commentary on the above phrase states: "Feng means release; mutual attraction between male and female is called Feng." What is mutual attraction between male and female? I think everyone understands this well without needing much explanation. So, why do Wind Horses Cows not intersect? Consider this: a stallion and a mare, when conditions are ripe, will attract, court, and mate, leading to the possibility of reproduction. But will a stallion and a cow, or a mare and a bull, attract and court each other? Absolutely not! Even if livestock have no ethical constraints, differences in species determine that they cannot attract each other. This is why Wind Horses Cows do not intersect. Mutual attraction, courtship, and arousal between opposite sexes is called Wind. Thus, the *Shuowen Jiezi* states: "Wind moves insects, causing them to be born." Physiologically, this "insect" largely refers to spermatozoa of males or male animals. In rural areas, we can see cats in estrus crying shrilly; cats in this period are often called Spring Cats or described as "cats calling spring." Why mention Spring? Because East generates Wind, corresponding to Spring Qi. In the three months of Spring, Heaven and Earth generate, all things emerge, presenting a vibrant scene, which fits the aforementioned meaning of Wind very well. Observing these meanings of Wind should provide inspiration in clinical practice.
(2) Significance of Wood
① Wood is termed Qu Zhi (Curved and Straight)
As stated above, the meaning of Wind is clear. So, what is the meaning of Wood? The first meaning is "Wood is termed Qu Zhi (Curved and Straight)" as stated in the *Shangshu: Hong Fan*. Qu Zhi is a characteristic of Wood; all plant things possess this property of curvature and straightness. Other categories, such as Metal and Water, do not possess this property. The *Suwen: Yin Yang Ying Xiang Da Lun* states: "East generates Wind, Wind generates Wood, Wood generates Sour, Sour generates Liver, Liver generates Sinews." It also states: "Spirit in Heaven is Wind, in Earth is Wood, in the Body is Sinew, in the Zang Organ is Liver." Therefore, both the Sinew in the body and the Liver in the Zang organs possess this property of Qu Zhi. Think about it, what is the most important function of human sinews? It is this Qu Zhi. Why can human limbs flex and extend flexibly? Crucially, it relies on the function of sinews. Without sinews, our joints would hardly move flexibly.