糖尿病是既易饥又多食的，怎么可以与“饥而不欲食”扯到一块呢？所以，问题就出在我们把联系绝对化了，而把区别混淆了。厥阴病可不可以既有消渴的饥而欲食，同时又有另外一个毛病的饥而不欲食呢？这是完全可以的。就像太阳病既有有汗的中风，又有无汗的伤寒一样。我们能说中风是太阳病，而伤寒不是太阳病吗？显然不能！4.食则吐蛔《伤寒论》中谈到吐蛔的有三个地方，一个是太阳篇 89条的“病人有寒，复发汗，胃中冷，必吐蛔”，一个是厥阴篇338条的乌梅丸证，另一处就厥阴的提纲条文。吐蛔不是一个常见的证，将这样一个证摆在提纲里，并不是说厥阴病一定会吐蛔，而是借这个吐蛔将厥阴的一些特征衬托出来。蛔是潜伏于体内的一种寄生虫，平时这个虫是不易被觉察的，所以，又可以称它为蛰虫。自然界也有蛰虫，这个蛰虫就是冬季入地冬眠的这一类动物。自然界的这类冬眠动物会在什么时候重新出来活动呢？如果诸位留意，就知道二十四节气中有一个惊蛰节。惊蛰就是将冬眠的动物惊醒，就是将蛰虫惊醒。为什么蛰虫会在这个时候被惊醒呢？因为春月木气已动，万类生发的缘故。所以，蛰虫是在厥阴风木当令的时候感春气而出的。人体的蛰虫亦然，它也很容易被这个厥阴之气惊动，惊动了就会乱窜，这就会发生蛔厥和吐蛔。因此，326条的吐蛔，实际上就是要表达厥阴之气易触动蛰虫的这样一个内涵。5.厥阴禁下厥阴提纲讲的最后一个问题就是“下之利不止”。厥阴为什么不可下，下之为什么会利不止？这个问题只要我们回到《内经》来就很容易解决。《素问·四气调神大论》曰：“春三月，此谓发陈，天地俱生，万物以荣，夜卧早起，广步于庭，被发缓形，以使志生，生而勿杀，予而勿夺，赏而勿罚，此春气之应，养生之道也。”厥阴为风木，于时为春，禀生气者也，故宜生而不宜杀，宜予而不宜夺，宜赏而不宜罚。今用下者，是杀之也，夺之也，罚之也。如此则厥阴之气伤，养生之道违，故病厥阴者，当不用下法，强下之则利不止也。厥阴提纲的问题就讨论到这里。三、厥阴病时相厥阴病时相主要以 328条的“厥阴病欲解时，从丑至卯上”为纲要。丑至卯于一日之中，为凌晨 1 时至上午 7 时；一月之中，为初三以后的 7 天半；一年之中，为农历 12 月至 2 月。有关厥阴病欲解于丑寅卯的意义，我们拟分两方面来讨论。1.丑时义（1）两阴交尽厥阴病欲解时从丑开始，因此，丑对于厥阴来说具有非常特别的意义。丑于一岁而言，恰为冬之末。一年四时中，春夏为阳，秋冬为阴，合之则为二阳二阴。而丑置二阴（即秋冬也）之末，正合厥阴“两阴交尽”之义。故厥阴之欲解时起于丑，与《素问》对厥阴的定义是非常符合的。（2）丑辟临丑于十二消息卦中正好与临卦相配，临卦为阳息之卦，在这里它有两层涵义。第一层则如《周易尚氏学》中所云：“临视也。”用眼睛看东西就叫做视。所以，视物又叫临物。为什么要将视这样一个涵义放到丑里面呢？这是很有意思的。首先，在前面我们谈厥阴经义的时候，曾谈到足厥阴的流注时间就在丑时，它于丑初起于大敦，于丑末止于期门。而这里又将丑定为厥阴的欲解时。这便告诉我们，丑与厥阴，尤其是与厥阴肝的联系是非常特殊的。而肝开窍于目，目者所以视物者也，这就说明视的问题与肝的关系、与厥阴的关系是很密切的。与肝密切、与厥阴密切，就必定与丑密切、与临密切。所以，当我们看到这样一个密切的联系时，我们不禁要感叹，医义，易义、文义哪个在先，哪个在后呢？有时候确实说不清楚它的先后。它里面往往是此中有彼，彼中有此。故习医者，当于医、于易、于文皆不可轻忽。临的另外一层涵义，就是临界交界的意思，现代物理学亦有临界这个概念。所谓临界，就是此一状态与彼一状态之交界。丑为什么有临界这个意思呢？前面我们讲到，丑为两阴之交尽，为冬之末。作为冬之末，它与什么临界呢？冬末之后，即是春的到来，所以，丑是以冬临春的交界点。丑就像一道门，跨过这道门就进入到另外一个全新的状态。古人讲厥阴经常用到阴尽阳生这个词，其实无论从阴阳离合的角度还是从时相的角度，厥阴都是这样一个意思。丑为冬末，又为岁末，故丑又为阴之尽，丑的这样一个涵义与厥阴是很相应的。《素问·六节藏象论》云：“肝者，罢极之本，魂之居也。”对罢极之本我们已经结合“将军之官”作了讨论。其实，罢极还有另外一层与丑相关的涵义。极的意义已如前述，有极限的意思，极点的意思。以一岁而言，什么是作为岁的极点呢？这个极点就在冬末，就在丑上。在这个“极”尽之后，能不能开始一个新的循环呢？这是很关键的一个问题。前面我们将丑喻为门，这道门跨过了才是新的一年，跨不过则依然在旧岁里。中医为什么讲太过不及呢？以上述这个极而言，还没到时候你就跨过了，这叫太过，时候已经到了，你却迟迟不跨，这就叫不及。所以，罢极起什么作用呢？罢极就是保证人体能及时地跨过这道门，从而与天地的步调保持一致。（3）丑与厥丑为阴将尽阳将生之时，亦为阴阳交替，新旧交替之时。所以，厥阴一个很重要的作用就要落实在这个上面。如果这个交替没有很好的实现，那就会产生一个很严重的证，这个证就叫厥。我们看厥阴篇一共有 56 条原文，而讨论“厥”的地方有多少处呢？有 52 处。因此，在厥阴篇里，几乎条条原文都在谈厥。这便给了我们一个很重要的信息，厥阴病最重要的内容就是讨论厥。厥为什么是厥阴病最重要的一个内容？厥阴病为什么会发生这么多厥？是什么因素导致厥呢？这个问题在原文 337 条里说得很清楚：“凡厥者，阴阳气不相顺接，便为厥。厥者，手足逆冷是也”。什么是阴阳气不相顺接呢？其实就是指上述阴尽阳生的过程不能很顺利的交接，就是指上述阴阳交替、新旧交替不能很好地完成。而厥阴的功用已如上述，它是保证上述交接能够顺利完成的关键因素。现在厥阴发生病变了，上述的阴阳气怎么能够顺接呢？那当然就会有厥证的发生。厥阴篇何以有如此大量的篇幅在讨论厥呢？就是由于有这个因素。从厥证的这样一个涵义，从厥阴与丑，从丑与临的这样一个联系，我们感到中医这门学问与时间的关系太密切了。如果仅仅认为中医的这部分与时间相关，那部分与时间无关，这个认识是不完全的。时间于中医是无处不在的。所以，学习中医，时间这个观念须臾不能离。337条将厥证产生的主要因素告诉了我们，就是“阴阳气不相顺接”，那么，由这个因素所致的厥证，它有什么最主要的临床特征呢？这个特征就是同条所述的“厥者，手足逆冷是也”。手足也就是四肢，如果我们结合上述的时间观念，手足四肢应该定位在哪里呢？应该定位在辰戌丑未里。在十二地支里，亥子属水（冬），寅卯属木（春），巳午属火（夏），申酉属金（秋），辰戌丑未属土。土所在的时段正好是四时的季月所在。《素问·太阴阳明论》所云：“脾不主时，旺于四季。”这个四季就是指的四时的季月。季月有什么特征呢？季月就是与下一时相临的月，所以，四季或者辰戌丑未又可称为四临。怎么四临呢？丑临春也，辰临夏也，未临秋也，戌临冬也。既然讲临，就有一个交界的问题，顺接的问题。因此，丑这一关是冬与春顺接，辰这一关是春与夏顺接，未这一关是夏与秋顺接，戌这一关是秋与冬顺接。而春夏为阳，秋冬为阴，春为阳中之阴，夏为阳中之阳，秋为阴中之阳，冬为阴中之阴。所以，我们讲四时的顺接实际就是讲了阴阳的顺接。可见阴阳的顺接主要是在辰戌丑未这四个点上进行的。前面我们讲到，辰戌丑未属土，属四肢。从时上而言，天地也好，人也好，它的阴阳气的顺接都是在这四个时段进行。从空间方位，从具体的地点而言，天地在东北、东南、西南、西北四隅，而人即在此手足四肢。所以，手足四肢其实就是人体阴阳气顺接的重要场所。因此，如果阴阳气的交接不能顺利地进行，那么，无疑首先就要从手足四肢上表现出来，为什么 337 条说“厥者，手足逆冷是也”呢？就是这个道理。手足为人体阴阳气相顺接的场所，这一点特别的重要。它是我们认识何以致厥，以及厥证特征的一个基本着眼点。既然辰戌丑未都是阴阳的顺接点，在上述顺接点上出现问题都可以发生厥。那为什么我们在辰戌未的时候没有提出这个问题，而要在最后讨论丑的时候提出这个问题呢？说明丑这个顺接点与其他三个顺接点还是有区别的。其他三个点只是四时之间的顺接点，负责四时之间的交替，而丑这一点却是年与年之间的顺接点，负责年与年之间的交替。因此，相比之下，丑这一点是最大的阴阳顺接点。我们再看整个六经的欲解时，辰为少阳欲解时，为少阳占之；未为太阳欲解时，为太阳占之；戌为阳明欲解时，为阳明占之，而丑却为三阴共同的欲解时，为三阴共占之。这在十二支中是绝无仅有的。由此可见，从六经的时相角度言，丑的分量与其余各支的分量相较，是不可同日而语的。这样我们就会对“为什么在丑的时候，在厥阴的时候专门提出厥？为什么厥阴病厥证最多？”这样一些问题有更清楚的认识。（4）厥热胜复下面简单地讨论一下厥热胜复。厥热胜复也是厥阴篇一个很重要的内容。由上面的讨论可知，丑这一关过去以后，就进入春的状态，这时的阳气日益增长，日益升发。如果这一关过不去，挡住了，那阴阳气便不相顺接，这个时候阳气便得不到增长，得不到恢复。所以，厥证讲阴阳气不相顺接，而它的核心问题就是阳气没有办法增长，没有办法恢复，就是阳气不能由阴出阳。阳气不恢复，不能由阴出阳，那当然会出现手足逆冷。如果这样一个状态得不到纠正，厥证持续地发生，那么最终就会危及生命。如果上述的状态得以纠正，阴阳气顺接了，阳气得以增长，得以由阴出阳，那么手足自然会由逆冷转为温暖，这种情况与逆冷相比较就称之为热。因此，厥阴篇的厥热胜复实际上就是讲的手足的逆冷和温暖的情况，也就是厥热的情况。厥的情况多，逆冷的情况多，说明阴阳气不相顺接的问题十分严重，阴尽不能阳生，阳气没法恢复，那当然会导致死亡。如果反过来，是温暖的情况多，热的情况多，这就说明阴阳气不相顺接的问题逐渐得到纠正，阳气渐生，渐复，疾病当然就易于转向康复。所以，我们观察厥热的情况，实际上也就是观察了阴阳交替，阴阳顺接的情况，也就是观察了疾病转危或转安的情况。2.厥阴方义（1）厥阴的立方原则厥阴病的诸多问题实际上都是由厥阴的本性失用所致，而厥阴病的治疗及厥阴病的最后解除当然就是围绕厥阴本性的恢复。厥阴有什么本性呢？以上我们所谈的很多问题其实就是厥阴的本性。而这个本性与厥阴病的欲解时，以及与欲解时所对应的方最相关切。一旦厥阴在根本的意义上失去了它固有的时方属性，那么厥阴病便会随之发生。因此，我们为厥阴立方实际上就是要立它原有的那个方，就是与丑寅卯相对应的那个方。我想这应该是厥阴立方的一个根本原则，当然也是中医立方的一个根本原则老子也好，孔子也好，都非常强调“道不可须臾离，可离非道”。那中医这个道是什么呢？就是时方！这是我们应该时刻记住的问题。丑寅卯的这样一个时方是冬尽春来，是阴尽阳生。它跨越冬春二气，因而就具有冬春二气的特征。冬气寒凉，春气温热，所以，丑寅卯时方实际上是一个寒温夹杂，寒热相兼的时方。不过从寒温二气的比例而言，丑冬占一，寅卯春占二，故温热的比例要远大于寒凉。这便应该是在寒热之气上厥阴立方的一个原则和特征。另外，厥阴属风木，风木之数为三为八，风木之味为酸，因此，除上述寒热比例以外厥阴的数，厥阴的味也是厥阴立方应该考虑的一个重要因素。（2）乌梅丸解根据上述的立方原则，我们可以看到，厥阴篇的乌梅丸是厥阴病显而易见的主方。首先，我们看乌梅丸是在哪一个条文里讨论的呢？是在 338 条。这是不是一个巧合呢？我看不是。从这样一个条文序号，我们就应该看出古人真是煞费苦心，连一个序号也不会浪费，也要借此向我们传递一个信息。什么信息呢？就是三八的信息，就是风木的信息。我们借此机会再回看 38 条，38 条也是用这个三八之数，它讨论的是什么呢？它讨论的是大青龙汤。青龙为东方之属，为风木之属，由此便知这个安排不是偶然，而是要借此表达象数的关系，表达象数与时方的关系。由乌梅丸在这样一个特殊条文中出现，已然知道它绝非厥阴篇的寻常之方。接下来我们看乌梅丸在用药的寒温之气上有什么特征，乌梅丸从总体来说，由寒温两组药构成。其中温热药为乌梅、细辛、干姜、当归、附子、蜀椒、桂枝，共七味；寒凉药黄连、黄柏、人参（人参于《神农本草经》为甘、微寒。）共三味。合之，温热为七，寒凉为三，温热比例远大于寒凉，正与前述厥阴之立方原则相符。
糖尿病表现为容易饥饿且多食，怎么能与“饥饿但不想进食”联系起来呢？因此，问题出在我们把联系绝对化了，而混淆了区别。厥阴病可不可以既有消渴症那种饥饿且想进食的症状，同时又伴有另一种疾病的饥饿但不想进食的症状呢？这完全是可以的。就像太阳病既有有汗的中风证，又有无汗的伤寒证一样。我们能说中风是太阳病，而伤寒不是太阳病吗？显然不能！
4. 食则吐蛔（进食后吐出蛔虫）
《伤寒论》中谈到吐蛔的地方有三处：一处是太阳篇第89条的“病人有寒，复发汗，胃中冷，必吐蛔”；一处是厥阴篇第338条的乌梅丸证；另一处则是厥阴病的提纲条文。吐蛔并不是一个常见的证候，将这样一个证候放在提纲里，并不是说厥阴病一定会吐蛔，而是借这个吐蛔现象来衬托出厥阴病的一些特征。蛔虫是潜伏在体内的一种寄生虫，平时不易被觉察，所以又可以称它为蛰虫。自然界也有蛰虫，这类蛰虫就是冬季入地冬眠的动物。自然界的这类冬眠动物什么时候会重新出来活动呢？如果诸位留意，就会知道二十四节气中有一个惊蛰节气。惊蛰就是将冬眠的动物惊醒，也就是将蛰虫惊醒。为什么蛰虫会在这个时候被惊醒呢？因为春月木气已动，万物生发的缘故。所以，蛰虫是在厥阴风木当令的时候感受春气而出的。人体的蛰虫也是如此，它也很容易被这种厥阴之气惊动，一旦惊动就会乱窜，这就发生了蛔厥和吐蛔。因此，第326条提到的吐蛔，实际上就是要表达厥阴之气容易触动蛰虫这一内涵。
5. 厥阴禁下（厥阴病禁止使用泻下法）
厥阴提纲讲的最后一个问题就是“下之利不止”。厥阴为什么不可用下法，用了下法为什么会导致腹泻不止？这个问题只要我们回到《内经》中去就很容易解决。《素问·四气调神大论》说：“春三月，这叫发陈，天地俱生，万物以荣，晚睡早起，在庭院中广步，披散头发舒缓形体，以使志意生发，生发而不杀戮，给予而不掠夺，奖赏而不惩罚，这是顺应春气，养生的道理。”厥阴属风木，对应季节为春，禀受生气，所以适宜生发而不适宜杀戮，适宜给予而不适宜掠夺，适宜奖赏而不适宜惩罚。现在如果用下法，就是杀戮、掠夺和惩罚。这样就会损伤厥阴之气，违背养生之道，所以患厥阴病的人，应当不用下法，强行用下法则会导致腹泻不止。厥阴提纲的问题就讨论到这里。
三、厥阴病时相
厥阴病时相主要以第328条的“厥阴病欲解时，从丑至卯上”为纲要。丑至卯在一日之中，为凌晨1时至上午7时；在一月之中，为初三以后的7天半；在一年之中，为农历12月至2月。有关厥阴病欲解于丑、寅、卯的意义，我们拟分两方面来讨论。
1. 丑时的意义
（1）两阴交尽
厥阴病欲解时从丑开始，因此，丑对于厥阴来说具有非常特别的意义。丑于一岁而言，恰为冬之末。一年四时中，春夏为阳，秋冬为阴，合之则为二阳二阴。而丑位于二阴（即秋冬）之末，正合厥阴“两阴交尽”之义。故厥阴病欲解时起于丑，与《素问》对厥阴的定义是非常符合的。
（2）丑辟临
丑在十二消息卦中正好与临卦相配，临卦为阳息之卦，在这里它有两层涵义。第一层则如《周易尚氏学》中所云：“临视也。”用眼睛看东西就叫做视。所以，视物又叫临物。为什么要将视这样一个涵义放到丑里面呢？这是很有意思的。首先，在前面我们谈厥阴经义的时候，曾谈到足厥阴肝经的流注时间就在丑时，它于丑初起于大敦穴，于丑末止于期门穴。而这里又将丑定为厥阴的欲解时。这便告诉我们，丑与厥阴，尤其是与厥阴肝的联系是非常特殊的。而肝开窍于目，目者所以视物者也，这就说明视的问题与肝的关系、与厥阴的关系是很密切的。与肝密切、与厥阴密切，就必定与丑密切、与临密切。所以，当我们看到这样一个密切的联系时，我们不禁要感叹，医义、易义、文义哪个在先，哪个在后呢？有时候确实说不清楚它的先后。它里面往往是此中有彼，彼中有此。故习医者，当于医、于易、于文皆不可轻忽。临的另外一层涵义，就是临界交界的意思，现代物理学亦有临界这个概念。所谓临界，就是此一状态与彼一状态之交界。丑为什么有临界这个意思呢？前面我们讲到，丑为两阴之交尽，为冬之末。作为冬之末，它与什么临界呢？冬末之后，即是春的到来，所以，丑是以冬临春的交界点。丑就像一道门，跨过这道门就进入到另外一个全新的状态。古人讲厥阴经常用到阴尽阳生这个词，其实无论从阴阳离合的角度还是从时相的角度，厥阴都是这样一个意思。丑为冬末，又为岁末，故丑又为阴之尽，丑的这样一个涵义与厥阴是很相应的。《素问·六节藏象论》云：“肝者，罢极之本，魂之居也。”对罢极之本我们已经结合“将军之官”作了讨论。其实，罢极还有另外一层与丑相关的涵义。极的意义已如前述，有极限的意思，极点的意思。以一岁而言，什么是作为岁的极点呢？这个极点就在冬末，就在丑上。在这个“极”尽之后，能不能开始一个新的循环呢？这是很关键的一个问题。前面我们将丑喻为门，这道门跨过了才是新的一年，跨不过则依然在旧岁里。中医为什么讲太过不及呢？以上述这个极而言，还没到时候你就跨过了，这叫太过，时候已经到了，你却迟迟不跨，这就叫不及。所以，罢极起什么作用呢？罢极就是保证人体能及时地跨过这道门，从而与天地的步调保持一致。
（3）丑与厥
丑为阴将尽阳将生之时，亦为阴阳交替，新旧交替之时。所以，厥阴一个很重要的作用就要落实在这个上面。如果这个交替没有很好的实现，那就会产生一个很严重的证，这个证就叫厥。我们看厥阴篇一共有56条原文，而讨论“厥”的地方有多少处呢？有52处。因此，在厥阴篇里，几乎条条原文都在谈厥。这便给了我们一个很重要的信息，厥阴病最重要的内容就是讨论厥。厥为什么是厥阴病最重要的一个内容？厥阴病为什么会发生这么多厥？是什么因素导致厥呢？这个问题在原文第337条里说得很清楚：“凡厥者，阴阳气不相顺接，便为厥。厥者，手足逆冷是也”。什么是阴阳气不相顺接呢？其实就是指上述阴尽阳生的过程不能很顺利的交接，就是指上述阴阳交替、新旧交替不能很好地完成。而厥阴的功用已如上述，它是保证上述交接能够顺利完成的关键因素。现在厥阴发生病变了，上述的阴阳气怎么能够顺接呢？那当然就会有厥证的发生。厥阴篇何以有如此大量的篇幅在讨论厥呢？就是由于有这个因素。从厥证的这样一个涵义，从厥阴与丑，从丑与临的这样一个联系，我们感到中医这门学问与时间的关系太密切了。如果仅仅认为中医的这部分与时间相关，那部分与时间无关，这个认识是不完全的。时间于中医是无处不在的。所以，学习中医，时间这个观念须臾不能离。第337条将厥证产生的主要因素告诉了我们，就是“阴阳气不相顺接”，那么，由这个因素所致的厥证，它有什么最主要的临床特征呢？这个特征就是同条所述的“厥者，手足逆冷是也”。手足也就是四肢，如果我们结合上述的时间观念，手足四肢应该定位在哪里呢？应该定位在辰戌丑未里。在十二地支里，亥子属水（冬），寅卯属木（春），巳午属火（夏），申酉属金（秋），辰戌丑未属土。土所在的时段正好是四时的季月所在。《素问·太阴阳明论》所云：“脾不主时，旺于四季。”这个四季就是指的四时的季月。季月有什么特征呢？季月就是与下一时相临的月，所以，四季或者辰戌丑未又可称为四临。怎么四临呢？丑临春也，辰临夏也，未临秋也，戌临冬也。既然讲临，就有一个交界的问题，顺接的问题。因此，丑这一关是冬与春顺接，辰这一关是春与夏顺接，未这一关是夏与秋顺接，戌这一关是秋与冬顺接。而春夏为阳，秋冬为阴，春为阳中之阴，夏为阳中之阳，秋为阴中之阳，冬为阴中之阴。所以，我们讲四时的顺接实际就是讲了阴阳的顺接。可见阴阳的顺接主要是在辰戌丑未这四个点上进行的。前面我们讲到，辰戌丑未属土，属四肢。从时上而言，天地也好，人也好，它的阴阳气的顺接都是在这四个时段进行。从空间方位，从具体的地点而言，天地在东北、东南、西南、西北四隅，而人即在此手足四肢。所以，手足四肢其实就是人体阴阳气顺接的重要场所。因此，如果阴阳气的交接不能顺利地进行，那么，无疑首先就要从手足四肢上表现出来，为什么第337条说“厥者，手足逆冷是也”呢？就是这个道理。手足为人体阴阳气相顺接的场所，这一点特别的重要。它是我们认识何以致厥，以及厥证特征的一个基本着眼点。既然辰戌丑未都是阴阳的顺接点，在上述顺接点上出现问题都可以发生厥。那为什么我们在辰戌未的时候没有提出这个问题，而要在最后讨论丑的时候提出这个问题呢？说明丑这个顺接点与其他三个顺接点还是有区别的。其他三个点只是四时之间的顺接点，负责四时之间的交替，而丑这一点却是年与年之间的顺接点，负责年与年之间的交替。因此，相比之下，丑这一点是最大的阴阳顺接点。我们再看整个六经的欲解时，辰为少阳欲解时，为少阳占之；未为太阳欲解时，为太阳占之；戌为阳明欲解时，为阳明占之，而丑却为三阴共同的欲解时，为三阴共占之。这在十二支中是绝无仅有的。由此可见，从六经的时相角度言，丑的分量与其余各支的分量相较，是不可同日而语的。这样我们就会对“为什么在丑的时候，在厥阴的时候专门提出厥？为什么厥阴病厥证最多？”这样一些问题有更清楚的认识。
（4）厥热胜复
下面简单地讨论一下厥热胜复。厥热胜复也是厥阴篇一个很重要的内容。由上面的讨论可知，丑这一关过去以后，就进入春的状态，这时的阳气日益增长，日益升发。如果这一关过不去，挡住了，那阴阳气便不相顺接，这个时候阳气便得不到增长，得不到恢复。所以，厥证讲阴阳气不相顺接，而它的核心问题就是阳气没有办法增长，没有办法恢复，就是阳气不能由阴出阳。阳气不恢复，不能由阴出阳，那当然会出现手足逆冷。如果这样一个状态得不到纠正，厥证持续地发生，那么最终就会危及生命。如果上述的状态得以纠正，阴阳气顺接了，阳气得以增长，得以由阴出阳，那么手足自然会由逆冷转为温暖，这种情况与逆冷相比较就称之为热。因此，厥阴篇的厥热胜复实际上就是讲的手足的逆冷和温暖的情况，也就是厥热的情况。厥的情况多，逆冷的情况多，说明阴阳气不相顺接的问题十分严重，阴尽不能阳生，阳气没法恢复，那当然会导致死亡。如果反过来，是温暖的情况多，热的情况多，这就说明阴阳气不相顺接的问题逐渐得到纠正，阳气渐生，渐复，疾病当然就易于转向康复。所以，我们观察厥热的情况，实际上也就是观察了阴阳交替，阴阳顺接的情况，也就是观察了疾病转危或转安的情况。
2. 厥阴方义
（1）厥阴的立方原则
厥阴病的诸多问题实际上都是由厥阴的本性失用所致，而厥阴病的治疗及厥阴病的最后解除当然就是围绕厥阴本性的恢复。厥阴有什么本性呢？以上我们所谈的很多问题其实就是厥阴的本性。而这个本性与厥阴病的欲解时，以及与欲解时所对应的方最相关切。一旦厥阴在根本的意义上失去了它固有的时方属性，那么厥阴病便会随之发生。因此，我们为厥阴立方实际上就是要立它原有的那个方，就是与丑寅卯相对应的那个方。我想这应该是厥阴立方的一个根本原则，当然也是中医立方的一个根本原则。老子也好，孔子也好，都非常强调“道不可须臾离，可离非道”。那中医这个道是什么呢？就是时方！这是我们应该时刻记住的问题。丑寅卯的这样一个时方是冬尽春来，是阴尽阳生。它跨越冬春二气，因而就具有冬春二气的特征。冬气寒凉，春气温热，所以，丑寅卯时方实际上是一个寒温夹杂，寒热相兼的时方。不过从寒温二气的比例而言，丑冬占一，寅卯春占二，故温热的比例要远大于寒凉。这便应该是在寒热之气上厥阴立方的一个原则和特征。另外，厥阴属风木，风木之数为三为八，风木之味为酸，因此，除上述寒热比例以外，厥阴的数，厥阴的味也是厥阴立方应该考虑的一个重要因素。
（2）乌梅丸解
根据上述的立方原则，我们可以看到，厥阴篇的乌梅丸是厥阴病显而易见的主方。首先，我们看乌梅丸是在哪一个条文里讨论的呢？是在第338条。这是不是一个巧合呢？我看不是。从这样一个条文序号，我们就应该看出古人真是煞费苦心，连一个序号也不会浪费，也要借此向我们传递一个信息。什么信息呢？就是三八的信息，就是风木的信息。我们借此机会再回看第38条，第38条也是用这个三八之数，它讨论的是什么呢？它讨论的是大青龙汤。青龙为东方之属，为风木之属，由此便知这个安排不是偶然，而是要借此表达象数的关系，表达象数与时方的关系。由乌梅丸在这样一个特殊条文中出现，已然知道它绝非厥阴篇的寻常之方。接下来我们看乌梅丸在用药的寒温之气上有什么特征，乌梅丸从总体来说，由寒温两组药构成。其中温热药为乌梅、细辛、干姜、当归、附子、蜀椒、桂枝，共七味；寒凉药黄连、黄柏、人参（人参于《神农本草经》为甘、微寒。）共三味。合之，温热为七，寒凉为三，温热比例远大于寒凉，正与前述厥阴之立方原则相符。
Diabetes mellitus is characterized by both easy hunger and excessive eating; how can it be linked to "hunger without desire to eat"? Therefore, the problem lies in our absolutizing connections while confusing distinctions. Can Jueyin disease (Jueyin Syndrome) present with both the hunger and desire to eat seen in Xiao Ke (Wasting-Thirst Syndrome), alongside another condition's hunger without desire to eat? This is entirely possible. Just as Taiyang disease (Taiyang Syndrome) includes both Wind Strike (Zhong Feng) with sweating and Cold Damage (Shang Han) without sweating, can we say that Wind Strike is Taiyang disease but Cold Damage is not? Obviously not!
4. Vomiting Roundworms upon Eating
The *Treatise on Cold Pathogenic Diseases* (*Shanghan Lun*) mentions vomiting roundworms in three places: one is Article 89 of the Taiyang chapter, "If the patient has cold and sweating is induced again, the stomach becomes cold, and roundworms must be vomited"; another is the Wumei Wan (Mume Pill) syndrome in Article 338 of the Jueyin chapter; and the third is the outline article for Jueyin disease itself. Vomiting roundworms is not a common manifestation. Placing such a manifestation in the outline does not imply that Jueyin disease always involves vomiting roundworms, but rather uses this symptom to highlight certain characteristics of Jueyin disease. Roundworms are parasitic worms latent within the body, usually difficult to detect, hence they are also called "hibernating insects" (Zhe Chong). In nature, there are also hibernating insects, referring to animals that hibernate underground during winter. When do these natural hibernating animals re-emerge? If you pay attention, you will know that among the twenty-four solar terms, there is one called Jingzhe (Awakening of Insects). Jingzhe signifies awakening hibernating animals, or startling the hibernating insects. Why are hibernating insects startled at this time? Because in spring, the Wood Qi (Liver/Gallbladder energy) is active, causing all things to sprout and grow. Thus, hibernating insects emerge when Jueyin Wind-Wood governs and senses the Spring Qi. The same applies to the "hibernating insects" in the human body; they are easily stirred by this Jueyin Qi. Once stirred, they move chaotically, leading to Huo Jue (Roundworm Jue) and vomiting roundworms. Therefore, the mention of vomiting roundworms in Article 326 actually expresses the connotation that Jueyin Qi easily stirs these hibernating insects.
5. Prohibition of Purging in Jueyin Disease
The last issue discussed in the Jueyin outline is "purging leads to unceasing diarrhea." Why is purging contraindicated in Jueyin, and why does it lead to unceasing diarrhea? This question is easily resolved by returning to the *Inner Canon*. The *Suwen: Chapter on Regulating the Spirit According to the Four Seasons* states: "In the three months of Spring, this is called 'releasing the old and promoting the new.' Heaven and Earth generate together, and all things flourish. Go to bed late and rise early, walk broadly in the courtyard, let down your hair and relax your form, so that your will may generate. Generate but do not kill, give but do not take, reward but do not punish. This is responding to the Spring Qi, the way of nourishing life." Jueyin belongs to Wind-Wood, corresponds to the season of Spring, and inherits the generating Qi. Therefore, it is suitable for generation rather than killing, for giving rather than taking, for rewarding rather than punishing. Now, if purging methods are used, it constitutes killing, taking, and punishing. This damages Jueyin Qi and violates the Way of Nourishing Life. Thus, those suffering from Jueyin disease should not use purging methods; forcing purging will result in unceasing diarrhea. We have finished discussing the issues in the Jueyin outline.
III. The Time Phase of Jueyin Disease
The time phase of Jueyin disease is primarily summarized by Article 328: "Jueyin disease tends to resolve from Chou to Mao hours." In a day, Chou to Mao corresponds to 1:00 AM to 7:00 AM; in a month, it corresponds to the 7.5 days after the 3rd day; in a year, it corresponds to the 12th lunar month to February. Regarding the significance of Jueyin disease tending to resolve during Chou, Yin, and Mao hours, we propose to discuss it from two aspects.
1. The Meaning of the Chou Hour
(1) Exhaustion of Two Yins
Since the resolution time for Jueyin disease begins at Chou, Chou holds a very special significance for Jueyin. In the context of a year, Chou marks the end of Winter. Among the four seasons, Spring and Summer are Yang, Autumn and Winter are Yin, making two Yang and two Yin periods. Chou is placed at the end of the two Yins (i.e., Autumn and Winter), perfectly matching the meaning of Jueyin as "the exhaustion of two Yins." Hence, the tendency for Jueyin disease to resolve starting at Chou aligns well with the definition of Jueyin in the *Suwen*.
(2) Chou Corresponds to Lin (Approaching/Overseeing)
In the twelve Xiuxiao (Growth and Decline) hexagrams, Chou corresponds exactly to the Lin Hexagram. Lin is a hexagram of Yang growth, carrying two layers of meaning here. The first layer, as stated in *Zhouyi Shangshi Xue*, is: "Lin means viewing/shutting." Looking at something with eyes is called viewing. Thus, observing objects is also called approaching objects. Why place the meaning of "viewing" into Chou? This is interesting. Previously, when discussing the Jueyin meridian theory, we mentioned that the flow and distribution time of the Foot-Jueyin Liver Meridian is the Chou hour; it starts at Dadun (LR1) at the beginning of Chou and ends at Qimen (LR14) at the end of Chou. Here, Chou is defined as the resolution time for Jueyin. This tells us that the connection between Chou and Jueyin, especially the Jueyin Liver, is very special. Since the Liver opens into the eyes, and the eyes are for viewing, this indicates that viewing is closely related to the Liver and Jueyin. Closeness to the Liver and Jueyin implies closeness to Chou and Lin. Seeing such close connections, we cannot help but wonder: which comes first, medical meaning, Yi (I Ching) meaning, or literary meaning? Sometimes it is unclear. They often contain each other. Therefore, students of medicine should not neglect medicine, Yi, or literature. Another layer of meaning for Lin is "critical boundary," a concept also existing in modern physics. A critical boundary is the junction between one state and another. Why does Chou have this meaning of critical boundary? As mentioned earlier, Chou is the exhaustion of two Yins and the end of Winter. What does it border as the end of Winter? After the end of Winter comes the arrival of Spring; thus, Chou is the boundary where Winter approaches Spring. Chou is like a door; crossing it enters a completely new state. Ancients often used the term "Yin exhausted, Yang generates" when discussing Jueyin. From either the perspective of Yin-Yang separation/union or time phases, Jueyin embodies this meaning. Chou is the end of Winter and the end of the year, so Chou is the exhaustion of Yin. This meaning of Chou corresponds well with Jueyin. The *Suwen: Chapter on Six Steps and Zang-Fu Images* says: "The Liver is the root of fatigue and the dwelling of the Hun." We have discussed the "root of fatigue" in conjunction with the "General Official." Actually, "fatigue" has another layer of meaning related to Chou. As mentioned, "extreme" means limit or peak. In the context of a year, what is the peak? This peak is at the end of Winter, at Chou. After this "extreme" is exhausted, can a new cycle begin? This is a key question. We compared Chou to a door; crossing it brings a new year, failing to cross keeps one in the old year. Why does Traditional Chinese Medicine (TCM) speak of excess and deficiency? Regarding this extreme, crossing before the time arrives is excess; arriving at the time but delaying crossing is deficiency. So, what role does the "root of fatigue" play? It ensures the body can cross this door promptly, keeping pace with Heaven and Earth.
(3) Chou and Jue (Reversal/Cold Extremities)
Chou is the time when Yin is about to exhaust and Yang is about to generate, also the time of Yin-Yang alternation and old-new transition. Therefore, an important function of Jueyin is implemented here. If this alternation is not well realized, a severe syndrome occurs, called Jue. Looking at the Jueyin chapter, there are 56 articles, and how many discuss "Jue"? There are 52 instances. Thus, almost every article in the Jueyin chapter discusses Jue. This provides important information: the most crucial content of Jueyin disease is the discussion of Jue. Why is Jue the most important content? Why does Jueyin disease produce so much Jue? What factor causes Jue? Article 337 clarifies this: "All cases of Jue are due to the failure of Yin and Yang Qi to connect smoothly, forming Jue. Jue refers to cold extremities." What does "failure of Yin and Yang Qi to connect smoothly" mean? It refers to the inability of the process of Yin exhausting and Yang generating to connect smoothly, i.e., the poor completion of Yin-Yang and old-new transitions. As mentioned, Jueyin's function is the key factor ensuring this smooth connection. Now, if Jueyin is diseased, how can Yin and Yang Qi connect smoothly? Naturally, Jue syndromes will occur. Why does the Jueyin chapter devote so much space to discussing Jue? Precisely because of this factor. From the meaning of Jue, the connection between Jueyin and Chou, and Chou and Lin, we feel that TCM is too closely related to time. If one thinks only part of TCM relates to time and part does not, this understanding is incomplete. Time is omnipresent in TCM. Therefore, in learning TCM, the concept of time must never be separated. Article 337 told us the main factor causing Jue is "failure of Yin and Yang Qi to connect smoothly." What is the main clinical feature of Jue caused by this factor? It is described in the same article: "Jue refers to cold extremities." Hands and feet are the four limbs. Combining this with the time concept above, where should hands and feet be located? They should be located in Chen, Xu, Chou, and Wei. In the twelve Earthly Branches, Hai and Zi belong to Water (Winter), Yin and Mao to Wood (Spring), Si and Wu to Fire (Summer), Shen and You to Metal (Autumn), and Chen, Xu, Chou, and Wei to Earth. The periods of Earth correspond exactly to the seasonal months of the four seasons. The *Suwen: Chapter on Taiyin and Yangming* states: "Spleen does not govern a specific time but prospers in the four seasons." These four seasons refer to the seasonal months. What is the characteristic of seasonal months? They are the months adjacent to the next season. Thus, the four seasons or Chen, Xu, Chou, and Wei can be called "Four Approaches" (Si Lin). How do they approach? Chou approaches Spring, Chen approaches Summer, Wei approaches Autumn, and Xu approaches Winter. Since we speak of approaching, there is a problem of boundaries and smooth connection. Therefore, Chou is the smooth connection between Winter and Spring, Chen between Spring and Summer, Wei between Summer and Autumn, and Xu between Autumn and Winter. Spring and Summer are Yang, Autumn and Winter are Yin. Spring is Yin within Yang, Summer is Yang within Yang, Autumn is Yang within Yin, and Winter is Yin within Yin. Thus, speaking of the smooth connection of four seasons is actually speaking of the smooth connection of Yin and Yang. It is evident that the smooth connection of Yin and Yang mainly occurs at these four points: Chen, Xu, Chou, and Wei. Earlier we said Chen, Xu, Chou, and Wei belong to Earth and correspond to the four limbs. Temporally, whether Heaven and Earth or humans, the smooth connection of Yin and Yang Qi occurs during these four periods. Spatially, regarding specific locations, Heaven and Earth are in the four corners (Northeast, Southeast, Southwest, Northwest), while humans are in their hands and feet. Thus, hands and feet are actually important sites for the smooth connection of Yin and Yang Qi in the human body. Therefore, if the connection of Yin and Yang Qi cannot proceed smoothly, it will undoubtedly manifest first in the hands and feet. Why does Article 337 say "Jue refers to cold extremities"? For this reason. Hands and feet being the site for the smooth connection of Yin and Yang Qi is particularly important. It is a basic focal point for understanding how Jue arises and its characteristics. Since Chen, Xu, Chou, and Wei are all points of Yin-Yang smooth connection, problems at any of these points can cause Jue. Why did we not raise this issue at Chen, Xu, and Wei, but only discuss it last at Chou? This shows that Chou differs from the other three points. The other three are merely points of smooth connection between seasons, responsible for seasonal alternation, whereas Chou is the point of smooth connection between years, responsible for annual alternation. Therefore, comparatively, Chou is the largest point of Yin-Yang smooth connection. Looking at the resolution times of the six meridians, Chen is the resolution time for Shaoyang, occupied by Shaoyang; Wei is the resolution time for Taiyang, occupied by Taiyang; Xu is the resolution time for Yangming, occupied by Yangming; while Chou is the common resolution time for the Three Yin, occupied jointly by the Three Yin. This is unique among the twelve branches. Thus, from the perspective of the time phase of the six meridians, the weight of Chou is incomparable to the others. This gives us a clearer understanding of questions like "Why is Jue specifically raised at Chou and in Jueyin?" and "Why are there the most Jue syndromes in Jueyin disease?"
(4) Alternation of Cold and Heat (Jue Re Sheng Fu)
Below is a brief discussion on the alternation of cold and heat. This is also a very important content in the Jueyin chapter. From the previous discussion, after passing the Chou hurdle, one enters the state of Spring, where Yang Qi increases and rises daily. If this hurdle cannot be passed and is blocked, Yin and Yang Qi fail to connect smoothly. At this time, Yang Qi cannot increase or recover. Thus, Jue syndrome speaks of the failure of Yin and Yang Qi to connect smoothly, and its core problem is that Yang Qi cannot increase or recover, meaning Yang Qi cannot emerge from Yin. If Yang Qi does not recover and cannot emerge from Yin, naturally, cold extremities will appear. If this state is not corrected and Jue syndrome persists, it will eventually endanger life. If the above state is corrected, Yin and Yang Qi connect smoothly, and Yang Qi increases and emerges from Yin, then hands and feet will naturally change from cold to warm. Compared to cold extremities, this situation is called Heat. Therefore, the alternation of cold and heat in the Jueyin chapter actually refers to the conditions of cold and warmth in the hands and feet, i.e., Jue and Heat. More Jue (cold extremities) indicates a serious problem of failed Yin-Yang connection, Yin exhausting without Yang generating, and Yang unable to recover, leading to death. Conversely, more warmth/heat indicates that the problem of failed Yin-Yang connection is gradually corrected, Yang Qi gradually generates and recovers, and the disease is prone to recovery. Thus, observing Jue and Heat is actually observing Yin alternation, Yin-Yang smooth connection, and the turning of disease from critical to safe.
2. The Formula Meaning of Jueyin
(1) Principles of Formulating for Jueyin
Many problems in Jueyin disease are actually caused by the dysfunction of Jueyin's intrinsic nature. The treatment of Jueyin disease and its final resolution naturally revolve around the restoration of Jueyin's intrinsic nature. What is this intrinsic nature? Many of the issues discussed above are essentially Jueyin's intrinsic nature. This nature is most closely related to the resolution time of Jueyin disease and the corresponding formula. Once Jueyin fundamentally loses its inherent time-formula attribute, Jueyin disease will occur. Therefore, formulating for Jueyin is essentially establishing its original formula, the one corresponding to Chou, Yin, and Mao. I believe this should be the fundamental principle of formulating for Jueyin, and indeed the fundamental principle of TCM formulation. Laozi and Confucius both emphasized that "The Dao cannot be separated for even a moment; what can be separated is not the Dao." What is the Dao in TCM? It is the Time-Formula! This is a problem we must keep in mind. The Time-Formula of Chou, Yin, and Mao represents the end of Winter and the arrival of Spring, the exhaustion of Yin and the generation of Yang. It spans the Qi of Winter and Spring, thus possessing the characteristics of both. Winter Qi is cold and cool, Spring Qi is warm and hot. Therefore, the Chou-Yin-Mao Time-Formula is actually a mixture of cold and warm, combining cold and heat. However, in terms of the proportion of cold/warm Qi, Chou (Winter) accounts for one part, and Yin-Mao (Spring) accounts for two parts, so the proportion of warm/hot is far greater than cold/cool. This should be a principle and characteristic of formulating for Jueyin regarding cold and heat Qi. Additionally, Jueyin belongs to Wind-Wood. The number of Wind-Wood is three and eight, and its flavor is sour. Therefore, besides the aforementioned cold-heat ratio, the numbers and flavors of Jueyin are also important factors to consider in formulating for Jueyin.
(2) Analysis of Wumei Wan
Based on the above principles, we can see that Wumei Wan (Mume Pill) in the Jueyin chapter is the obvious main formula for Jueyin disease. First, look at which article discusses Wumei Wan? It is Article 338. Is this a coincidence? I do not think so. From this article number, we should see that the ancients worked hard, not wasting even a number, using it to convey information to us. What information? The information of three and eight, the information of Wind-Wood. Taking this opportunity, let us look back at Article 38. Article 38 also uses this number of three and eight. What does it discuss? It discusses Da Qing Long Tang (Major Green Dragon Decoction). Qing Long (Green Dragon) belongs to the East, to Wind-Wood. From this, we know this arrangement is not accidental but intended to express the relationship of images and numbers, and the relationship of images/numbers with Time-Formulas. The appearance of Wumei Wan in such a special article already indicates it is by no means an ordinary formula in the Jueyin chapter. Next, let us look at the characteristics of Wumei Wan in terms of cold and warm Qi. Overall, Wumei Wan consists of two groups of herbs: cold and warm. The warm herbs are Wumei (Fructus Mume), Xixin (Asari Radix et Rhizoma), Ganjiang (Rhizoma Zingiberis), Danggui (Radix Angelicae Sinensis), Fuzi (Radix Aconiti Lateralis Preparata), Shujiao (Pericarpium Zanthoxyli), and Guizhi (Ramulus Cinnamomi), totaling seven ingredients. The cold herbs are Huanglian (Rhizoma Coptidis), Huangbai (Cortex Phellodendri), and Renshen (Radix Ginseng - noted as sweet and slightly cold in *Shennong Bencao Jing*), totaling three ingredients. Combined, warm is seven, cold is three, and the proportion of warm is far greater than cold, which perfectly matches the aforementioned principle of formulating for Jueyin.