太阳病，先下而不愈，因复发汗，以此表里俱虚，其人因致冒，冒家汗出自愈。所
以然者，汗出表和故也，得里未和，然后复下之。
【注】太阳表病，当汗不汗，先下之而不愈，因复发其汗，以此表里俱虚，因虚其人
致冒，理必然也。冒家者，谓凡因病而昏冒者也。然冒家或有汗出自愈，其所以然者，非
表里俱虚，乃邪正皆衰，表里自和故也。得汗出而自愈者，和于表也；得下利而自愈者，
和于里也。得里未和，然后下之，宜调胃承气汤和之。由此推之，得表未和，然后汗之，
当以桂枝汤和之，自在言外矣。
【集注】程知曰∶冒者，神识不清，如有物为之冒蒙也。得汗出，表和而邪解矣。得
表和而里未和，然后下之，明不得以其冒而认为入里之邪，遂致妄下，亦不得以其冒而
认为表之未解，复妄用汗也。
汪琥曰∶得里未和“里”字，诸注指二便言。窃思经文中既云然后下之，此专指大
便而言，若利小便，则不言下矣。其义可不辨而自明。
凡病，若发汗、若吐、若下、若亡血、若亡津液，阴阳自和者，必自愈。
【注】凡病，谓不论中风、伤寒一切病也，若发汗、若吐、若下、若亡血、若亡津液，施
治得宜，自然愈矣。即或治未得宜，虽不见愈，亦不至变诸坏逆，则其邪正皆衰，可不
必施治，惟当静以俟之，诊其阴阳自和，必能自愈也。
【集注】方有执曰∶阴阳以脉言，而二便在其中。两者和，则血气无相胜负，故可必自愈。
程知曰∶脉以左右三部匀停为无病。故汗、吐、下后，阴阳和者必自愈，不须过治也。
问曰∶病有战而汗出，因得解者何也？答曰∶脉浮而紧，按之反芤，此为本虚，故当
战而汗出也。其人本虚，是以发战；以脉浮，故当汗出而解也。若脉浮而数，按之不芤，此
人本不虚，若欲自解，但汗出耳，不发战也。问曰∶病有不战而汗出解者何也？答曰∶脉
大而浮数，故知不战汗出而解也。问曰∶病有不战、不汗出而解者何也？答曰∶其脉自
微，此以曾发汁，若吐、若下、若亡血，以内无津液，此阴阳自和，必自愈，故不战不汗出而解也。
【注】脉浮而紧，邪实也；按之反芤，正虚也。正虚邪实，邪与正争，故发战汗出而
解也。脉浮而数，邪未实也；按之不芤，正
不虚也。正不虚，邪未实，邪不能与正争，故不战汗出而解也。脉不芤，知不发战也；脉
不浮，知不汗出也；脉自微，知曾经发汗。若吐、若下、若亡血也，因内无津液，邪正俱
衰，阴阳自和，故不发战不汗出而解也。
问曰∶伤寒三日，脉浮数而微，病患身凉和者何也？答曰∶此为欲解也，解以夜半。
脉浮而解者， 然汗出也；脉数而解者，必能食也；脉微而解者，必大汗出也。
【注】脉浮而数，按之无力，当发战，汗出而解，以其人本虚故也。脉浮而数，按之
有力，当不发战，但汗出而解，以其人本不虚故也。脉自微，曾经发汗，若吐、若下、若
亡血，不发战，不汗出而解，以其人邪正皆衰，阴阳自和故也。伤寒三日，未经汗、吐、
下、亡血也，脉浮数而微，病患热减身和，此谓欲解，解以夜半者，阳病至阴时则和也。盖
浮、数、微三脉，虽均为可解之脉，然解之征，则不无别也。如脉浮， 然汗出，则邪
还于表而解；脉数能食，则胃和而解；脉微，必大汗出而解者，以其未经汗、吐、下，其
人未虚，故均不发战，津液未伤，故汗大出而解也。
【集注】方有执曰∶三日，言遍三阳也。浮数，不传阴也。微，邪气衰也。夜半，阴
尽阳生之时也。 然，和而汗出貌。能食，胃气回也。
太阳病未解，脉阴阳俱停，必先振栗，汗出而解。但阳脉微者，先汗出而解；但阴脉
微者，下之而解。若欲下之，宜调胃承气汤。
【注】太阳病未解，当见未解之脉，今不见未解之脉，而阴阳脉俱停，三部沉伏不见；
既三部沉伏不见，则当见可死之证；而又不见可死之证，是欲作解之兆也。作解之兆，必
先见振栗汗出而始解者，乃邪正交争作汗故也。但作解之脉，不能久停，脉之将出，必
有其先。先者何？先于三部上下、阴阳、沉伏不见处求之也。若从寸脉阳部微微而见者，
则知病势向外，必先汗出而解；若从尺脉阴部微微而见者，则知病势向内，必自下利而
解；如不自下利，若欲下之以和里，宜调胃承气汤主之。由此推之，则可知如不自汗出，
若欲汗之以和表，宜麻桂各半汤主之也。观若欲下之，宜调胃承气汤，意甚轻活，无取
于大下，俱在言外矣。
【集注】程应旄曰∶振栗汗解，单指脉停者言。下边两解，不必有战汗，是指其脉渐出而言也。
伤寒，腹满谵语，寸口脉浮而紧，此肝乘脾也，名曰纵，刺期门。
【注】伤寒脉浮紧，太阳表寒证也。腹满谵语，太阴、阳明里热也。欲从太阳而发汗，
则有太阴、阳明之里；欲从太阴、阳明而下之，又有太阳之表，主治诚为两难，故不药
而用刺法也。虽然太阴论中，太阳表不解，太阴腹满痛，而且桂枝加大黄汤，亦可法也。此
肝乘脾，名曰纵，刺期门，与上文义不属，似有遗误。
伤寒发热，啬啬恶寒，大渴欲饮水，其腹必满，自汗出，小便利，其病欲解。此肝
乘肺也，名曰横，刺期门。
【注】伤寒发热，啬啬恶寒，无汗之表也。大渴欲饮水，其腹必满，停饮之满也。若自
汗出，表可自解，小便利满可自除，故曰∶其病欲解也。若不汗出，小便闭，以小青龙汤
先解其外；外解已，其满不除，十枣汤下之，亦可愈也。此肝乘肺，名曰横，刺期门，亦
与上文义不属，似有遗误。
太阳病欲解时，从巳至未上。
【注】凡病欲解时，必于其经气之旺。太阳，盛阳也。日中阳气盛，故从巳、午、未之旺时而病解。
太阳病，先用下法治疗而没有痊愈，接着又发汗，因此导致表里两虚。患者因此出现头昏目眩如物蒙蔽的症状（冒）。患有“冒”证的人，如果出汗，就会自然痊愈。之所以这样，是因为出汗后表气调和的缘故；如果得到大便通畅而里气调和，然后再用下法治疗。
【注】太阳表证，应当发汗却没有发汗，反而先使用下法且未痊愈，接着又发汗，因此导致表里俱虚。因为正气虚弱，患者出现头昏目眩的症状，这是必然的道理。“冒家”，是指凡是因病而导致神志昏蒙、头晕目眩的人。然而，“冒家”中有的通过出汗而自愈，其所以然的原因，并非表里俱虚，而是邪气和正气都衰减了，表里自然调和。通过出汗而自愈的，是表气调和；通过腹泻而自愈的，是里气调和。等到里气尚未调和时，然后再用下法，适宜使用调胃承气汤来调和它。由此推断，如果是表气尚未调和，然后再用汗法，应当使用桂枝汤来调和它，这自然是言外之意了。
【集注】程知说：“冒”，是指神志不清，好像有东西蒙蔽一样。得到出汗，表气调和而邪气解除。如果表气调和但里气尚未调和，然后再用下法，说明不能因为出现“冒”就认为是邪气入里，从而错误地使用下法；也不能因为出现“冒”就认为是表证未解，从而错误地再次使用汗法。
汪琥说：文中所说的“得里未和”中的“里”字，许多注释者将其解释为大小便。我思考经文中既然说“然后下之”，这里专指大便而言，如果是通利小便，就不会说“下”了。其中的含义可以不辨自明。
凡是疾病，无论是发汗、催吐、泻下，还是失血、津液耗伤，只要阴阳能够自行调和，必定会自愈。
【注】“凡病”，是指不论中风、伤寒等一切疾病。如果经过发汗、催吐、泻下，或者出现失血、津液耗伤的情况，如果治疗得当，自然会痊愈。即使治疗不得当，虽然不见痊愈，也不会变成各种坏证或逆证，那么此时邪气和正气都已衰减，不一定需要再施治，只需安静等待，诊察发现阴阳自行调和，必定能自愈。
【集注】方有执说：从脉象来说阴阳，其中包含二便的情况。两者调和，则气血不相胜负，所以必定自愈。
程知说：脉象左右三部匀停即为无病。所以在发汗、催吐、泻下之后，阴阳调和的必定自愈，不需要过度治疗。
问：有些病人发生寒战随后出汗，因而病愈，这是什么原因？答：脉象浮而紧，重按却感觉中空（芤），这是因为本身体质虚弱，所以应当发生寒战并出汗而解。病人本来体质虚弱，所以发战；因为脉浮，所以应当出汗而解。如果脉象浮而数，重按不中空，这说明病人本身体质不虚，如果想要自愈，只是出汗而已，不会发生寒战。问：有些病人没有寒战而出汗而解，这是什么原因？答：脉象大而浮数，所以知道不会寒战，而是出汗而解。问：有些病人既不寒战也不出汗而解，这是什么原因？答：脉象微弱，这是因为曾经发过汗，或者经过催吐、泻下、失血，导致体内津液不足，这是阴阳自行调和，必定自愈，所以既不寒战也不出汗而解。
【注】脉浮而紧，表示邪气实；重按反芤，表示正气虚。正气虚而邪气实，邪气与正气相争，所以发生寒战、出汗而解。脉浮而数，表示邪气未实；重按不芤，表示正气不虚。正气不虚，邪气未实，邪气不能与正气相争，所以不发生寒战，仅出汗而解。脉不芤，知道不会发战；脉不浮，知道不会出汗；脉自微，知道曾经发过汗，或者经过催吐、泻下、失血。因为体内没有津液，邪气和正气都衰减，阴阳自行调和，所以不发战、不出汗而解。
问：伤寒三天，脉象浮数而微，病人身体凉爽平和，这是什么情况？答：这是病情将要解除的表现，解除的时间在半夜。脉浮而解的，是微微出汗；脉数而解的，必定能进食；脉微而解的，必定是大汗出。
【注】脉浮而数，重按无力，应当发生寒战，出汗而解，因为病人本身体质虚弱。脉浮而数，重按有力，应当不发生寒战，仅出汗而解，因为病人本身体质不虚。脉自微，曾经发过汗，或者经过催吐、泻下、失血，不发战、不出汗而解，因为病人邪气和正气都衰减，阴阳自行调和。伤寒三天，未经过发汗、催吐、泻下、失血，脉象浮数而微，病人热势减退、身体平和，这叫欲解。在半夜解除，是因为阳病到了阴时（半夜）则调和。大概浮、数、微三种脉象，虽然都是可解的脉象，但解除的征象却不无区别。比如脉浮，微微出汗，则邪气还于表而解；脉数能食，则胃气调和而解；脉微，必定大汗出而解的，是因为未经过发汗、催吐、泻下，病人未虚，所以都不发战，津液未伤，所以大汗出而解。
【集注】方有执说：三天，是说遍传三阳经。浮数，说明没有传入阴经。微，说明邪气衰败。夜半，是阴尽阳生的时候。“漐然”，是和缓出汗的样子。能食，说明胃气恢复。
太阳病未解除，寸关尺三部脉象都潜伏不见（停），一定会先出现振栗，然后出汗而解。如果只有阳脉（寸脉）微微显现，先出汗而解；如果只有阴脉（尺脉）微微显现，用下法而解。如果想要用下法，适宜使用调胃承气汤。
【注】太阳病未解除，应当见到未解除的脉象，现在却见不到未解除的脉象，而是阴阳脉都潜伏不见，三部脉沉伏摸不到；既然三部脉沉伏不见，按理应当出现死证；但又没出现死证，这是将要作解的征兆。作解的征兆，必须先出现振栗出汗才开始解除，这是邪正交争作汗的缘故。这种作解的脉象，不能长久潜伏，脉象将要复出，必有先兆。先兆是什么？要在三部上下、阴阳、沉伏不见的地方去寻找。如果从寸脉阳部微微显现，就知道病势向外，必先出汗而解；如果从尺脉阴部微微显现，就知道病势向内，必自下利而解；如果不自行下利，想要用下法来调和里气，适宜用调胃承气汤主治。由此推断，就可以知道如果不自行出汗，想要用汗法来调和表气，适宜用麻黄桂枝各半汤主治。看文中说“若欲下之，宜调胃承气汤”，用意很轻灵活泼，不取大下之法，都在言外之意了。
【集注】程应旄说：振栗出汗而解，单指脉象潜伏而言。下面两种解法，不必有战汗，是指脉象逐渐复出的情况。
伤寒，腹部胀满，胡言乱语，寸口脉浮而紧，这是肝木乘克脾土，名叫“纵”，针刺期门穴。
【注】伤寒脉浮紧，是太阳表寒证。腹满谵语，是太阴、阳明里热证。想要从太阳经发汗，却有太阴、阳明的里证；想要从太阴、阳明经用下法，又有太阳的表证，主治确实为难，所以不用药而用刺法。虽然如此，在太阴篇中，太阳表不解，太阴腹满痛，也可以用桂枝加大黄汤，这也是可效法的。此处说是肝乘脾，名叫纵，刺期门，与上文文义不连贯，似乎有遗漏或错误。
伤寒发热，怕冷，极度口渴想喝水，腹部一定胀满，如果自汗出，小便利，病情将要解除。这是肝木乘克肺金，名叫“横”，针刺期门穴。
【注】伤寒发热，啬啬恶寒，是无汗的表证。大渴欲饮水，腹部一定胀满，这是水饮停滞导致的胀满。如果自汗出，表证可自行解除，小便利则胀满可自除，所以说“其病欲解”。如果不汗出，小便闭，用小青龙汤先解其外证；外证解除后，如果胀满不除，用十枣汤攻下，也可以痊愈。此处说是肝乘肺，名叫横，刺期门，也与上文文义不连贯，似乎有遗漏或错误。
太阳病想要解除的时间，是从巳时到未时这段时间。
【注】凡是疾病想要解除，必定是在其经脉气旺盛的时候。太阳，是盛阳之经。日中阳气盛，所以从巳、午、未这些旺盛的时辰病得以解除。
Taiyang disease (Taiyang Syndrome), if treated first with purgation without resolution, and then sweating is induced again, thereby causing both exterior and interior deficiency. Consequently, the patient experiences "mao" (a sensation of dizziness or clouding of consciousness as if covered by something). For those suffering from "mao", spontaneous sweating leads to natural recovery. The reason for this is that sweating harmonizes the exterior; if the interior remains unharmonized, only then should purgation be applied subsequently.
[Annotation] In Taiyang exterior syndrome, when sweating should have been induced but was not, and purgation was used first without success, followed by inducing sweating, this results in both exterior and interior deficiency. Due to this deficiency, the patient develops "mao" (dizziness/clouded consciousness); this is logically inevitable. "Mao jia" refers to anyone who suffers from dizziness or clouded consciousness due to illness. However, among those with "mao", some recover through spontaneous sweating. The reason is not merely exterior-interior deficiency, but rather that both pathogenic factors and healthy qi have declined, allowing the exterior and interior to naturally harmonize. Recovery through sweating indicates harmony at the exterior; recovery through diarrhea indicates harmony at the interior. When the interior is not yet harmonized, purgation may then be applied; Tiaowei Chengqi Tang (Stomach-Regulating Major Order the Grain Decoction) is suitable to harmonize it. By inference, if the exterior is not yet harmonized, sweating should be induced subsequently; Guizhi Tang (Cinnamon Twig Decoction) would be appropriate to harmonize it, which is implied.
[Collected Annotations] Cheng Zhi stated: "Mao" refers to unclear consciousness, as if obscured by an object. Spontaneous sweating harmonizes the exterior and resolves the pathogen. If the exterior is harmonized but the interior is not, purgation follows. This clarifies that one should not mistake "mao" for pathogen entering the interior and thus erroneously use purgation, nor should one mistake "mao" for unresolved exterior syndrome and thus erroneously induce sweating again.
Wang Hu stated: Regarding the character "li" (interior) in "obtaining interior unharmonized," many commentators refer to urination and defecation. I ponder that since the text says "then purge," it specifically refers to defecation; if it referred to promoting urination, it would not say "purge." The meaning is self-evident.
In any disease, whether resulting from sweating, vomiting, purgation, blood loss, or fluid depletion, if yin and yang naturally harmonize, the disease will surely resolve spontaneously.
[Annotation] "Any disease" refers to all conditions, including Wind-strike and Cold damage. Whether after sweating, vomiting, purgation, or following blood/fluid loss, if treatment is appropriate, recovery occurs naturally. Even if treatment is inappropriate and recovery does not immediately occur, it will not lead to complicated or adverse transformations. At this stage, both pathogen and healthy qi are diminished; further treatment may not be necessary. One should remain calm and wait. Upon diagnosis showing natural harmony of yin and yang, spontaneous recovery is certain.
[Collected Annotations] Fang Youzhi stated: Yin and yang refer to pulse characteristics, encompassing urination and defecation. When these two aspects are harmonious, blood and qi do not overpower each other, ensuring spontaneous recovery.
Cheng Zhi stated: A pulse that is even and balanced across the left and right three positions indicates no disease. Therefore, after sweating, vomiting, or purgation, if yin and yang harmonize, spontaneous recovery occurs without need for excessive treatment.
Question: Why do some patients experience chills followed by sweating, leading to resolution? Answer: A floating and tight pulse, which feels hollow upon deep pressure (Kou pulse), indicates underlying deficiency. Thus, chills and sweating occur for resolution. The patient's inherent deficiency causes the chills; the floating pulse indicates that sweating will lead to resolution. If the pulse is floating and rapid, and not hollow upon deep pressure, the patient is inherently not deficient. To resolve spontaneously, only sweating occurs, without chills. Question: Why do some patients resolve through sweating without chills? Answer: A large, floating, and rapid pulse indicates resolution through sweating without chills. Question: Why do some patients resolve neither through chills nor sweating? Answer: A faint pulse indicates previous sweating, vomiting, purgation, or blood loss, leading to internal fluid depletion. This represents natural harmony of yin and yang, ensuring spontaneous resolution without chills or sweating.
[Annotation] A floating and tight pulse indicates excess pathogen; a hollow feeling upon deep pressure indicates deficient healthy qi. Deficient healthy qi and excess pathogen clash, causing chills and sweating for resolution. A floating and rapid pulse indicates the pathogen is not yet excessive; non-hollow deep pressure indicates healthy qi is not deficient. With healthy qi intact and pathogen not excessive, there is no clash, so resolution occurs through sweating alone, without chills. Non-hollow pulse implies no chills; non-floating pulse implies no sweating; faint pulse implies previous sweating, vomiting, purgation, or blood loss. Internal fluid depletion leads to decline of both pathogen and healthy qi, natural harmony of yin and yang, and resolution without chills or sweating.
Question: In Cold damage after three days, why is the pulse floating, rapid, and faint, while the patient's body is cool and peaceful? Answer: This indicates impending resolution, occurring at midnight. Resolution associated with a floating pulse involves slight sweating; resolution associated with a rapid pulse implies ability to eat; resolution associated with a faint pulse involves profuse sweating.
[Annotation] A floating and rapid pulse, weak upon deep pressure, suggests chills and subsequent sweating for resolution due to inherent deficiency. A floating and rapid pulse, strong upon deep pressure, suggests sweating without chills due to lack of inherent deficiency. A faint pulse, following previous sweating, vomiting, purgation, or blood loss, indicates resolution without chills or sweating due to decline of both pathogen and healthy qi and natural harmony of yin and yang. In Cold damage after three days, without prior sweating, vomiting, purgation, or blood loss, a floating, rapid, and faint pulse, along with reduced heat and physical comfort, indicates impending resolution. Resolution at midnight occurs because Yang diseases harmonize during Yin hours (midnight). Although floating, rapid, and faint pulses are all signs of potential resolution, the manifestations differ. Floating pulse with slight sweating indicates pathogen returning to the exterior for resolution; rapid pulse with appetite indicates stomach harmony; faint pulse with profuse sweating indicates resolution without chills because the patient is not deficient, fluids are intact, and thus profuse sweating occurs.
[Collected Annotations] Fang Youzhi stated: Three days refers to the transmission through all three Yang meridians. Floating and rapid indicate no transmission to Yin meridians. Faint indicates declining pathogen. Midnight is the time when Yin ends and Yang begins. "Zhi ran" describes gentle sweating. Ability to eat indicates restoration of Stomach Qi.
If Taiyang disease remains unresolved, and the pulses at Cun, Guan, and Chi positions all become imperceptible (Ting), the patient will first experience tremors and shaking, followed by sweating and resolution. If only the Yang pulse (Cun position) becomes slightly perceptible, resolution occurs through sweating; if only the Yin pulse (Chi position) becomes slightly perceptible, resolution occurs through purgation. If purgation is desired, Tiaowei Chengqi Tang (Stomach-Regulating Major Order the Grain Decoction) is indicated.
[Annotation] Unresolved Taiyang disease typically shows specific pulses. The absence of these, with all pulses becoming imperceptible and sunken, might suggest a fatal condition. However, the absence of fatal signs indicates impending resolution. This resolution sign manifests initially as tremors and sweating, caused by the struggle between pathogen and healthy qi generating sweat. This resolving pulse state cannot last long; its reappearance has precursors. These precursors are found where pulses were previously sunken and imperceptible. If the Yang pulse (Cun) becomes slightly perceptible, the pathogen trends outward, resolving via sweating. If the Yin pulse (Chi) becomes slightly perceptible, the pathogen trends inward, resolving via spontaneous diarrhea. If spontaneous diarrhea does not occur, and purgation is needed to harmonize the interior, Tiaowei Chengqi Tang (Stomach-Regulating Major Order the Grain Decoction) is indicated. By inference, if spontaneous sweating does not occur, and sweating is needed to harmonize the exterior, Mahuang Guizhi Gehan Tang (Ephedra, Cinnamon Twig, and Half-Dose Decoction) would be indicated. The phrasing "if purgation is desired..." implies a mild approach, avoiding drastic purgation, which is implied.
[Collected Annotations] Cheng Yingmao stated: Resolution via tremors and sweating refers specifically to imperceptible pulses. The subsequent two resolutions do not involve chills/sweating but refer to the gradual reappearance of pulses.
In Cold damage, abdominal fullness and delirium, with a floating and tight pulse at Cun Kou, indicate Liver Wood overacting on Spleen Earth, termed "Zong" (Vertical/Unrestrained). Treatment involves acupuncture at Qimen (LR14).
[Annotation] Floating and tight pulse in Cold damage indicates Taiyang exterior cold. Abdominal fullness and delirium indicate Taiyin and Yangming interior heat. Inducing sweating from Taiyang is contraindicated by the interior syndromes; purging from Taiyin/Yangming is contraindicated by the exterior syndrome. Treatment is difficult, hence acupuncture is used instead of herbs. Although, in the Taiyin chapter, Taiyang exterior unresolved with Taiyin abdominal fullness/pain can be treated with Guizhi Jia Dahuang Tang (Cinnamon Twig plus Rhubarb Decoction), which is also a valid method. The statement here regarding Liver overacting on Spleen ("Zong") and acupuncture at Qimen seems disconnected from the preceding context, possibly indicating a textual error or omission.
In Cold damage, fever, aversion to cold, extreme thirst desiring water, and abdominal fullness, if accompanied by spontaneous sweating and free urination, indicate impending resolution. This is Liver Wood overacting on Lung Metal, termed "Heng" (Horizontal/Rebellious). Treatment involves acupuncture at Qimen (LR14).
[Annotation] Fever and aversion to cold in Cold damage indicate an exterior syndrome without sweating. Extreme thirst and abdominal fullness indicate fluid retention causing distension. Spontaneous sweating resolves the exterior; free urination removes the fluid retention and distension, hence "impending resolution." If there is no sweating and urine is obstructed, Xiao Qinglong Tang (Minor Blue Dragon Decoction) should be used first to resolve the exterior. After the exterior is resolved, if fullness persists, Shizao Tang (Ten Jujube Decoction) can be used to purge, leading to recovery. The statement regarding Liver overacting on Lung ("Heng") and acupuncture at Qimen also seems disconnected from the preceding context, possibly indicating a textual error or omission.
The time when Taiyang disease tends to resolve is from Si (9-11 AM) to Wei (1-3 PM).
[Annotation] Diseases tend to resolve when the Qi of the affected meridian is prosperous. Taiyang is the meridian of abundant Yang. Yang Qi is prosperous at midday; therefore, resolution occurs during the prosperous hours of Si, Wu, and Wei.