从这一章开始，我们进入三阴病的讨论，这里先来看太阴篇。太阴篇是《伤寒论》中条文最少的一篇，仅 8条原文。从这 8条原文看，它主要讨论太阴脾土的问题。而太阴肺金基本没有涉及。太阴篇 8条原文，而我这里又正好是第八章讨论太阴病，这本来完全出于无心，只是写到此处的时候，才发现这个偶合。可无心之中又似有心。邵康节是宋代的易学大师，他有一本很著名的《梅花易数》，该书中谈到了八卦与数的对应关系，这个关系分别为：乾一、兑二、离三、震四、巽五、坎六、艮七、坤八。坤为土，坤数为八。这又暗合了太阴篇的条文数。数的问题真奇妙。下面我们来讨论太阴篇的第一个问题。一、太阴解义1.太阴本义太阴属脾土，这是很明确的问题。但是，我们在“本义”这样一个立题下来讨论太阴，却免不了要扯得宽远一些。太阴这样一个名相，除了土的意义外，还有其他的意义吗？有！这个意义就是水。所以，从太阴的本义讲应该看到水土这两个问题，它是水土合德。水土合德很重要，我们这个宇宙，我们这个世界，乃至我们这个人，如果水土不合德，那是很难想象的。那生命就根本无法延续下去。我们讨论太阴的本义，很重要的就是要弄清这个水土合德。（1）太阴者，言脾土也太阴主脾土，在很多经文里都明确地提到过，因此，太阴脾土在经典方面是有充分依据的。像《素问·太阴阳明论》、《素问·诊要经终论》、《素问·五常政大论》以及《素问·六元正纪大论》里面都很清楚地谈到太阴脾土的问题。另外，《素问·金匮真言论》里也谈到脾土的问题。但它不从太少讲，它从阴中之至阴讲。给脾土起了一个“至阴”的名字。脾土为什么为至阴？或者倒过来，至阴何以为土？这里有两个说法：其一，至是什么？至是最的意思，极限的意思。用英文表示，可能就是加后辍———est，最高级。这个意思大家可以琢磨“至高无上”这个用词。所以，至阴，言下之意，就是最阴最阴的，阴到这里就打止了。至阴我们这样表述了，但能不能更具体一些呢？这就要用到《周易》的知识。我们看《周易》的经卦或者别卦，哪一个卦是至阴呢？就是那一个阳爻都没有的卦。是哪一个卦纯阴无阳？当然是坤卦。坤者，土也。所以，至阴为土，在易卦里是很清楚的。其二，“至”还有其他什么意思呢？我们说从南宁至昆明，这个“至”是什么？就是到的意思。所以，至阴就是到阴，到达阴。阴是什么呢？我们看一年四季的春夏秋冬，春夏为阳，秋冬为阴。秋是阴的开始，至阴也就是至秋，到达秋。将要到达秋的这个时候是什么时候呢？是长夏。而长夏属土，这是至阴为土的第二个说法。再一个就是古人讲：太阴者，月也。月是什么呢？《公羊传》云：“月者，土地之精。”所以，从这个角度，太阴也还是属土的。（2）太阴者，言肾水也前面讲太阴属土，我们略分了三个方面。这里言太阴与水，亦应从以上三方面去看。首先是太阴方面，即如《灵枢·九针十二原》所说：“阴中之太阴，肾也。”这里的太阴为肾讲得很直接，故不必多言。其次是太阴亦为至阴，而至阴在这里又有另外的说法。这就是《素问·水热穴论》所说：“肾者，至阴也，至阴者，盛水也。”《素问·解精微论》亦云：“积水者，至阴也，至阴者，肾之精也。”上述两篇经文对至阴的定位都很明确，因此，至阴属肾水应该没有疑问。另外，就是针灸的穴位里面也有一个至阴穴。至阴是哪一经的穴呢？至阴是膀胱经的井穴，故《灵枢·本输》云：“膀胱出于至阴，至阴者，足小指之端，为井金。”膀胱为州都之官，为水府。膀胱经的井穴，也就是第一个穴直称“至阴”，这又佐证了至阴为水的定位。另外一个方面，就是太阴为月的问题。《说文》云：月者，太阴之精也。而《淮南子·天文训》则云：“水气之精者为月。”太阴为月，水气之精亦为月。这样一联系，太阴又回到了水上来。（3）水土合德从上述两标题的讨论，我们可以看到，在医的范围内，太阴属脾土，至阴亦属脾土，这是显而易见的；而太阴属肾水，至阴亦属肾水，同样有足够的证据。在医外呢？一会是“太阴者，土地之精”；一会又是“太阴者，水气之精”。这就把人搞糊涂了。于是乎就觉得中医的概念太混乱，太不规属土的。（2）太阴者，言肾水也前面讲太阴属土，我们略分了三个方面。这里言太阴与水，亦应从以上三方面去看。首先是太阴方面，即如《灵枢·九针十二原》所说：“阴中之太阴，肾也。”这里的太阴为肾讲得很直接，故不必多言。其次是太阴亦为至阴，而至阴在这里又有另外的说法。这就是《素问·水热穴论》所说：“肾者，至阴也，至阴者，盛水也。”《素问·解精微论》亦云：“积水者，至阴也，至阴者，肾之精也。”上述两篇经文对至阴的定位都很明确，因此，至阴属肾水应该没有疑问。另外，就是针灸的穴位里面也有一个至阴穴。至阴是哪一经的穴呢？至阴是膀胱经的井穴，故《灵枢·本输》云：“膀胱出于至阴，至阴者，足小指之端，为井金。”膀胱为州都之官，为水府。膀胱经的井穴，也就是第一个穴直称“至阴”，这又佐证了至阴为水的定位。另外一个方面，就是太阴为月的问题。《说文》云：月者，太阴之精也。而《淮南子·天文训》则云：“水气之精者为月。”太阴为月，水气之精亦为月。这样一联系，太阴又回到了水上来。（3）水土合德从上述两标题的讨论，我们可以看到，在医的范围内，太阴属脾土，至阴亦属脾土，这是显而易见的；而太阴属肾水，至阴亦属肾水，同样有足够的证据。在医外呢？一会是“太阴者，土地之精”；一会又是“太阴者，水气之精”。这就把人搞糊涂了。于是乎就觉得中医的概念太混乱，太不规范。公说它属土，婆说它属水，你说混不混乱？乍看起来是有些混乱。可一旦你透过这个“混乱”的现象看它的本质，你就不是这个看法了。你会觉得这里面有深义，这个深义就是我们前面讲到的水土合德。水土合德太重要了，没有水土合德，哪有我们人类？哪有我们地球？我们居住的这个星球有人类、有生命，而迄今为止，在我们这个太阳系里，还没有发现第二个有生命居住的星球。外太空的星球上有没有生命呢？也许会有。只是这六合之外的事情，用凡人的眼，用现代科学的手段还没有办法探求出来。而就我们这个太阳系而言，为什么只有地球上有生命？为什么只有地球上有人类？就因为有这个水土合德。其他星球上有没有水土合德呢？我们已经登上了火星和月球，这些星球上有水土合德吗？没有！统统地没有！记得在前面的几章中，向大家推荐过清代四川名医郑寿全的两本小书，一本是《医法圆通》，一本是《医理真传》。这两书在 90年代都由中国中医药出版社出版过，希望大家购来一读。在《医理真传》的第 5 页中，有这样一句话：“水土合德，世界大成矣。”这句话讲得真棒！以中医这个行当而言，这是一句见道之言。太阴这样一个概念，这样一个名词，它兼具水土的双重涵义，完全不是概念和名词的混淆。它是在讲我们生命当中，我们生活当中，我们的其他诸多方面，都要以这个水土关系为前提。水土不调合，水土不合德，那什么事情都免谈！水土的关系太重要了，就像《老子》讲道一样，不可须臾离。水离开土行不行？不行！水离开土，它就没法发挥作用。而土呢？没有水的土，大家想一想，它怎么生长化收藏？所以，水土须合德，世界方大成。由水土合德，成就了我们人类，成就了我们世界。而人类世界成就以后，就应该反过来维护这个合德。传统文化苦苦支撑了几千年，为的是什么？很大程度就是要维系这个合德。现在传统靠边站了，什么都要现代化，科学化，还管你什么合德不合德。但是，成就人类的这个基本条件你不去维系它，照应它，你只管你的科学，你只管过河拆桥。那遭报的还是人类。“皮之不存，毛将安附”，毛长起来了，你应该更好地关照皮，这才是长久之计。科学应该是长久之计！如果科学光顾眼前，光顾我们现世，而不顾后世，我们吃喝玩乐花后世的“钱”，让子孙后代为我们背债。如果科学讲到底是这样一种行为，那科学行为所带给我们的理念就值得推敲了。水土合德很重要，水土为什么合德？这可以从《周易》里面找到依据。易分先后天，在先天八卦里，它是一个什么布局呢？它是乾南、坤北、东离、西坎。南北东西叫四正位，乾、坤、坎、离居之。乾、坤、坎、离，即天、地、水、火。乾天为阳，坤地为阴，离火为阳，坎水为阴。乾、坤、坎、离居四正位，即天、地、水、火居四正位。天、地、水、火居四正位，即阴阳居四正位。于北位上，坤土居之，这是先天的格局。先天的格局一打破，天左旋、地右转，这就形成了后天世界。在后天世界里，四正位上是一个什么布局呢？离南、坎北、震东、兑西。这个时候天地退位了，由水火来承担。为什么退位呢？旋转以后，气交以后，万物化生了，故而功成身退。这个过程又叫“玄德”。为什么呢？因为它“生而不有，为而不恃，长而不宰，”有这个“功成身退”，有这个“玄德”，所以天地可以长久。天地退位以后，坎水移居坤位，水土同居，这就形成了水土合德的基础。水土合德我们要从动态来看，天地不交，水土难以合德；天地不退位，水土亦难合德。天地退位，坎水居坤，我们说是水土同居，这个说法有没有证据呢？当然有证据。我们看《周易》上经有一个同人卦，同人卦?上乾下离。上乾下离为什么要叫同人呢？《周易尚氏学》于同人卦辞注云：“荀爽曰：乾舍于离，相与同居。九家曰：乾舍于离，同而为日，天日同明，故曰同人。是乾之居南，汉儒已言之矣。又荀爽注阴阳之义配日月云：乾舍于离，配日而居。坤舍于坎，配月而居。”乾舍于离者，即言后天离居于南，而先天乾亦居南也。乾离同居于南，故曰“相与同居”。故曰同人。那么，坤舍于坎，坎居坤位，又何尝不是“相与同居”呢。所以，我们说水土同居，水土合德是有根据的。乾离相与是为同人，坤坎相与是为师。故师上坤下坎者也。俗谓地水师?。师卦于《易》排行第七，七为火数，居南方君位。坤者坎者本居北，合和成师后，则反居君位矣。古云：用师者王，用友者霸，用徒者亡。故师道者亦王道也。既为王道，当然应居君位了。过去，每家的厅堂南面（正面）都立有五个字，或以镇宅，或以供奉，这五个字就是：天地君亲师。可见师道尊严，不能一概地都破了。水土合德在易里面有依据，其实只要我们留心，处处都可以找到依据。比如作为部首的“月”字，不知大家思考过没有，它也是水土同居的。月既可以作四画的月部首，亦可以作六画的肉部首。所以，月这个部首是四六同居，月肉同傍。月是什么？前面我们讲过它与水的关系，水月相连。那么肉呢？脾主肉，脾属土，故肉者土也。因此，单是这个“月”部首，就蕴涵着水土合德。（4）水土流失水土合德确确实实是一个很重要的问题。土中无水，变成焦土了，它怎么长养万物？这个容易理解。那么，水无土亦不成，这个怎么理解呢？下面就讨论这个问题。现在报纸、电视说得很多的一个话题，就是水土流失。我们国家每年都有大片土地流失，有大片土地荒漠化，而且这个流失和荒漠化的速度在逐年递增。土地为什么会流失呢？植被减少了。50 年代起，中央实施以粮为纲的政策，把粮食放在第一位。大片森林砍伐了，草地、荒山都用来做粮田。其结果呢？植被少了，木少了。木少不能克土，当然要土地流失，当然要荒漠化。所以，五行的生克大家不要看简单了。不要一谈木不克土，你就只想到脾胃病，只想到逍遥散，柴胡疏肝散。这个仅仅是治病。你还要想到这个土地流失，这个荒漠化。想到这个层面就是“上医治国”了。土地大片流失以后，土地大片荒漠化以后，才想到要禁砍禁伐，才想到要退耕还林。当然，亡羊补牢，犹未为晚。植被破坏了，我们还可以“退耕还林”，要是石油枯竭了，我们也可以“退采还油”吗？土木的关系非常重要，出过国的人，特别是到过美国、日本和欧洲的人，都会有感受。那里的植被很好，凡是有土的地方都有植被，所以擦一次皮鞋可以顶一个月。而在我们这里行吗？上午刚擦完，下午就不行了。为什么呢？植被太少了，那当然就尘土飞扬。所以，皮鞋易脏的事虽小，可它反映出的植被破坏、土地流失问题却不小。土地流失，看上去是土不好，可土为什么不好呢？根子还在木上，在植被上。木不克土，土当然就会有问题。我们现在常讲水土流失。土之所以流失，是由木造成的，根子在木那里。那么，水的流失呢？当然就要在土那里找原因。土不但长养万物，而且藏纳万物。土所藏纳的一个最重要的东西是什么呢？就是藏水。土不藏水，那水当然就会流失。土藏水的功能大家不要光理解为水库的蓄水，这仅仅是一个很小的方面。怎样理解这个藏水的功能呢？年纪长一些的人都知道，过去下一场大雨，不像现在这样容易涨水。
从这一章开始，我们进入三阴病（太阴、少阴、厥阴）的讨论，这里先来看太阴篇。太阴篇是《伤寒论》中条文最少的一篇，仅8条原文。从这8条原文看，它主要讨论太阴脾土的问题。而太阴肺金基本没有涉及。太阴篇有8条原文，而我这里又正好是第八章讨论太阴病，这本来完全出于无心，只是写到此处的时候，才发现这个偶合。可无心之中又似有心。邵康节是宋代的易学大师，他有一本很著名的《梅花易数》，该书中谈到了八卦与数的对应关系，这个关系分别为：乾一、兑二、离三、震四、巽五、坎六、艮七、坤八。坤为土，坤数为八。这又暗合了太阴篇的条文数。数的问题真奇妙。下面我们来讨论太阴篇的第一个问题。
一、太阴解义
1. 太阴本义
太阴属脾土，这是很明确的问题。但是，我们在“本义”这样一个立题下来讨论太阴，却免不了要扯得宽远一些。太阴这样一个名相，除了土的意义外，还有其他的意义吗？有！这个意义就是水。所以，从太阴的本义讲应该看到水土这两个问题，它是水土合德。水土合德很重要，我们这个宇宙，我们这个世界，乃至我们这个人，如果水土不合德，那是很难想象的。那生命就根本无法延续下去。我们讨论太阴的本义，很重要的就是要弄清这个水土合德。
（1）太阴者，言脾土也
太阴主脾土，在很多经文里都明确地提到过，因此，太阴脾土在经典方面是有充分依据的。像《素问·太阴阳明论》、《素问·诊要经终论》、《素问·五常政大论》以及《素问·六元正纪大论》里面都很清楚地谈到太阴脾土的问题。另外，《素问·金匮真言论》里也谈到脾土的问题。但它不从太少讲，它从阴中之至阴讲。给脾土起了一个“至阴”的名字。脾土为什么为至阴？或者倒过来，至阴何以为土？这里有两个说法：
其一，至是什么？至是最的意思，极限的意思。用英文表示，可能就是加后辍———est，最高级。这个意思大家可以琢磨“至高无上”这个用词。所以，至阴，言下之意，就是最阴最阴的，阴到这里就打止了。至阴我们这样表述了，但能不能更具体一些呢？这就要用到《周易》的知识。我们看《周易》的经卦或者别卦，哪一个卦是至阴呢？就是那一个阳爻都没有的卦。是哪一个卦纯阴无阳？当然是坤卦。坤者，土也。所以，至阴为土，在易卦里是很清楚的。
其二，“至”还有其他什么意思呢？我们说从南宁至昆明，这个“至”是什么？就是到的意思。所以，至阴就是到阴，到达阴。阴是什么呢？我们看一年四季的春夏秋冬，春夏为阳，秋冬为阴。秋是阴的开始，至阴也就是至秋，到达秋。将要到达秋的这个时候是什么时候呢？是长夏。而长夏属土，这是至阴为土的第二个说法。
再一个就是古人讲：太阴者，月也。月是什么呢？《公羊传》云：“月者，土地之精。”所以，从这个角度，太阴也还是属土的。
（2）太阴者，言肾水也
前面讲太阴属土，我们略分了三个方面。这里言太阴与水，亦应从以上三方面去看。首先是太阴方面，即如《灵枢·九针十二原》所说：“阴中之太阴，肾也。”这里的太阴为肾讲得很直接，故不必多言。其次是太阴亦为至阴，而至阴在这里又有另外的说法。这就是《素问·水热穴论》所说：“肾者，至阴也，至阴者，盛水也。”《素问·解精微论》亦云：“积水者，至阴也，至阴者，肾之精也。”上述两篇经文对至阴的定位都很明确，因此，至阴属肾水应该没有疑问。另外，就是针灸的穴位里面也有一个至阴穴。至阴是哪一经的穴呢？至阴是膀胱经的井穴，故《灵枢·本输》云：“膀胱出于至阴，至阴者，足小指之端，为井金。”膀胱为州都之官，为水府。膀胱经的井穴，也就是第一个穴直称“至阴”，这又佐证了至阴为水的定位。另外一个方面，就是太阴为月的问题。《说文》云：月者，太阴之精也。而《淮南子·天文训》则云：“水气之精者为月。”太阴为月，水气之精亦为月。这样一联系，太阴又回到了水上来。
（3）水土合德
从上述两标题的讨论，我们可以看到，在医的范围内，太阴属脾土，至阴亦属脾土，这是显而易见的；而太阴属肾水，至阴亦属肾水，同样有足够的证据。在医外呢？一会是“太阴者，土地之精”；一会又是“太阴者，水气之精”。这就把人搞糊涂了。于是乎就觉得中医的概念太混乱，太不规范。公说它属土，婆说它属水，你说混不混乱？乍看起来是有些混乱。可一旦你透过这个“混乱”的现象看它的本质，你就不是这个看法了。你会觉得这里面有深义，这个深义就是我们前面讲到的水土合德。水土合德太重要了，没有水土合德，哪有我们人类？哪有我们地球？我们居住的这个星球有人类、有生命，而迄今为止，在我们这个太阳系里，还没有发现第二个有生命居住的星球。外太空的星球上有没有生命呢？也许会有。只是这六合之外的事情，用凡人的眼，用现代科学的手段还没有办法探求出来。而就我们这个太阳系而言，为什么只有地球上有生命？为什么只有地球上有人类？就因为有这个水土合德。其他星球上有没有水土合德呢？我们已经登上了火星和月球，这些星球上有水土合德吗？没有！统统地没有！记得在前面的几章中，向大家推荐过清代四川名医郑寿全的两本小书，一本是《医法圆通》，一本是《医理真传》。这两书在90年代都由中国中医药出版社出版过，希望大家购来一读。在《医理真传》的第5页中，有这样一句话：“水土合德，世界大成矣。”这句话讲得真棒！以中医这个行当而言，这是一句见道之言。太阴这样一个概念，这样一个名词，它兼具水土的双重涵义，完全不是概念和名词的混淆。它是在讲我们生命当中，我们生活当中，我们的其他诸多方面，都要以这个水土关系为前提。水土不调合，水土不合德，那什么事情都免谈！水土的关系太重要了，就像《老子》讲道一样，不可须臾离。水离开土行不行？不行！水离开土，它就没法发挥作用。而土呢？没有水的土，大家想一想，它怎么生长化收藏？所以，水土须合德，世界方大成。由水土合德，成就了我们人类，成就了我们世界。而人类世界成就以后，就应该反过来维护这个合德。传统文化苦苦支撑了几千年，为的是什么？很大程度就是要维系这个合德。现在传统靠边站了，什么都要现代化，科学化，还管你什么合德不合德。但是，成就人类的这个基本条件你不去维系它，照应它，你只管你的科学，你只管过河拆桥。那遭报的还是人类。“皮之不存，毛将安附”，毛长起来了，你应该更好地关照皮，这才是长久之计。科学应该是长久之计！如果科学光顾眼前，光顾我们现世，而不顾后世，我们吃喝玩乐花后世的“钱”，让子孙后代为我们背债。如果科学讲到底是这样一种行为，那科学行为所带给我们的理念就值得推敲了。
水土合德很重要，水土为什么合德？这可以从《周易》里面找到依据。易分先后天，在先天八卦里，它是一个什么布局呢？它是乾南、坤北、东离、西坎。南北东西叫四正位，乾、坤、坎、离居之。乾、坤、坎、离，即天、地、水、火。乾天为阳，坤地为阴，离火为阳，坎水为阴。乾、坤、坎、离居四正位，即天、地、水、火居四正位。天、地、水、火居四正位，即阴阳居四正位。于北位上，坤土居之，这是先天的格局。先天的格局一打破，天左旋、地右转，这就形成了后天世界。在后天世界里，四正位上是一个什么布局呢？离南、坎北、震东、兑西。这个时候天地退位了，由水火来承担。为什么退位呢？旋转以后，气交以后，万物化生了，故而功成身退。这个过程又叫“玄德”。为什么呢？因为它“生而不有，为而不恃，长而不宰，”有这个“功成身退”，有这个“玄德”，所以天地可以长久。天地退位以后，坎水移居坤位，水土同居，这就形成了水土合德的基础。水土合德我们要从动态来看，天地不交，水土难以合德；天地不退位，水土亦难合德。天地退位，坎水居坤，我们说是水土同居，这个说法有没有证据呢？当然有证据。我们看《周易》上经有一个同人卦，同人卦?上乾下离。上乾下离为什么要叫同人呢？《周易尚氏学》于同人卦辞注云：“荀爽曰：乾舍于离，相与同居。九家曰：乾舍于离，同而为日，天日同明，故曰同人。是乾之居南，汉儒已言之矣。又荀爽注阴阳之义配日月云：乾舍于离，配日而居。坤舍于坎，配月而居。”乾舍于离者，即言后天离居于南，而先天乾亦居南也。乾离同居于南，故曰“相与同居”。故曰同人。那么，坤舍于坎，坎居坤位，又何尝不是“相与同居”呢。所以，我们说水土同居，水土合德是有根据的。乾离相与是为同人，坤坎相与是为师。故师上坤下坎者也。俗谓地水师?。师卦于《易》排行第七，七为火数，居南方君位。坤者坎者本居北，合和成师后，则反居君位矣。古云：用师者王，用友者霸，用徒者亡。故师道者亦王道也。既为王道，当然应居君位了。过去，每家的厅堂南面（正面）都立有五个字，或以镇宅，或以供奉，这五个字就是：天地君亲师。可见师道尊严，不能一概地都破了。
水土合德在易里面有依据，其实只要我们留心，处处都可以找到依据。比如作为部首的“月”字，不知大家思考过没有，它也是水土同居的。月既可以作四画的月部首，亦可以作六画的肉部首。所以，月这个部首是四六同居，月肉同傍。月是什么？前面我们讲过它与水的关系，水月相连。那么肉呢？脾主肉，脾属土，故肉者土也。因此，单是这个“月”部首，就蕴涵着水土合德。
（4）水土流失
水土合德确确实实是一个很重要的问题。土中无水，变成焦土了，它怎么长养万物？这个容易理解。那么，水无土亦不成，这个怎么理解呢？下面就讨论这个问题。现在报纸、电视说得很多的一个话题，就是水土流失。我们国家每年都有大片土地流失，有大片土地荒漠化，而且这个流失和荒漠化的速度在逐年递增。土地为什么会流失呢？植被减少了。50年代起，中央实施以粮为纲的政策，把粮食放在第一位。大片森林砍伐了，草地、荒山都用来做粮田。其结果呢？植被少了，木少了。木少不能克土，当然要土地流失，当然要荒漠化。所以，五行的生克大家不要看简单了。不要一谈木不克土，你就只想到脾胃病，只想到逍遥散，柴胡疏肝散。这个仅仅是治病。你还要想到这个土地流失，这个荒漠化。想到这个层面就是“上医治国”了。土地大片流失以后，土地大片荒漠化以后，才想到要禁砍禁伐，才想到要退耕还林。当然，亡羊补牢，犹未为晚。植被破坏了，我们还可以“退耕还林”，要是石油枯竭了，我们也可以“退采还油”吗？土木的关系非常重要，出过国的人，特别是到过美国、日本和欧洲的人，都会有感受。那里的植被很好，凡是有土的地方都有植被，所以擦一次皮鞋可以顶一个月。而在我们这里行吗？上午刚擦完，下午就不行了。为什么呢？植被太少了，那当然就尘土飞扬。所以，皮鞋易脏的事虽小，可它反映出的植被破坏、土地流失问题却不小。土地流失，看上去是土不好，可土为什么不好呢？根子还在木上，在植被上。木不克土，土当然就会有问题。我们现在常讲水土流失。土之所以流失，是由木造成的，根子在木那里。那么，水的流失呢？当然就要在土那里找原因。土不但长养万物，而且藏纳万物。土所藏纳的一个最重要的东西是什么呢？就是藏水。土不藏水，那水当然就会流失。土藏水的功能大家不要光理解为水库的蓄水，这仅仅是一个很小的方面。怎样理解这个藏水的功能呢？年纪长一些的人都知道，过去下一场大雨，不像现在这样容易涨水。
Starting from this chapter, we enter the discussion of the Three Yin diseases (Taiyin, Shaoyin, Jueyin), and here we first look at the Taiyin Chapter. The Taiyin Chapter is the one with the fewest clauses in *Shanghan Lun* (Treatise on Cold Pathogenic Diseases), containing only 8 original texts. From these 8 original texts, it can be seen that it mainly discusses the issue of Taiyin Spleen Earth. However, Taiyin Lung Metal is basically not involved. There are 8 clauses in the Taiyin Chapter, and coincidentally, I am discussing Taiyin disease in Chapter 8 here. This was originally completely unintentional; it was only when writing to this point that I discovered this coincidence. Yet, within this unintentionality, there seems to be intention. Shao Kangjie was a master of Yi-ology (Study of Changes) in the Song Dynasty. He wrote a very famous book called *Meihua Yishu* (Plum Blossom Numerology). This book discusses the correspondence between the Eight Trigrams and numbers, which are as follows: Qian One, Dui Two, Li Three, Zhen Four, Xun Five, Kan Six, Gen Seven, Kun Eight. Kun represents Earth, and the number for Kun is Eight. This again subtly matches the number of clauses in the Taiyin Chapter. The issue of numbers is truly wonderful. Next, let us discuss the first issue of the Taiyin Chapter.
I. Explanation of Taiyin
1. The Original Meaning of Taiyin
Taiyin belongs to Spleen Earth, which is a clear issue. However, under the heading of "Original Meaning," our discussion of Taiyin inevitably extends far and wide. Does such a name and concept as Taiyin have other meanings besides Earth? Yes! That meaning is Water. Therefore, speaking from the original meaning of Taiyin, one should see these two issues: Earth and Water. It is the harmony of Earth and Water. The harmony of Earth and Water is very important. In our universe, our world, and even in our human bodies, if Earth and Water do not harmonize, it is hard to imagine. Life would simply be unable to continue. When discussing the original meaning of Taiyin, an important part is to clarify this harmony of Earth and Water.
(1) Taiyin refers to Spleen Earth
Taiyin governs Spleen Earth, which is explicitly mentioned in many scriptures. Therefore, Taiyin Spleen Earth has sufficient basis in classics. For example, *Suwen: Taiyin Yangming Lun* (Plain Questions: Discussion on Taiyin and Yangming), *Suwen: Zhuyao Jingzhong Lun* (Plain Questions: Discussion on the Termination of Meridians), *Suwen: Wuchang Zheng Da Lun* (Plain Questions: Great Discussion on the Five Constants and Policies), and *Suwen: Liuyuan Zhengji Da Lun* (Plain Questions: Great Discussion on the Six Origins and Correct Records) all clearly discuss the issue of Taiyin Spleen Earth. Additionally, *Suwen: Jin Gui Zhen Yan Lun* (Plain Questions: True Words in the Golden Cabinet) also discusses Spleen Earth. But it does not speak from Tai or Shao; it speaks from "Zhiyin within Yin" (Extreme Yin within Yin). It gave Spleen Earth the name "Zhiyin" (Extreme Yin). Why is Spleen Earth considered Zhiyin? Or conversely, why is Zhiyin considered Earth? Here are two explanations:
First, what is "Zhi"? "Zhi" means the utmost, the limit. In English, it might correspond to adding the suffix -est, the superlative. Everyone can ponder the usage of the term "supreme" (zhi gao wu shang). Thus, Zhiyin implies the most yin, the ultimate yin, where yin stops here. We have expressed Zhiyin this way, but can we be more specific? This requires knowledge of *Zhouyi* (Book of Changes). Looking at the base trigrams or derived hexagrams in *Zhouyi*, which trigram is Zhiyin? It is the trigram without a single yang line. Which trigram is purely yin without yang? Of course, it is the Kun trigram. Kun is Earth. Therefore, Zhiyin being Earth is very clear in the Yi hexagrams.
Second, what else does "Zhi" mean? When we say "from Nanning to Kunming," what is this "Zhi"? It means arrival. So, Zhiyin means arriving at Yin. What is Yin? Looking at the four seasons of spring, summer, autumn, and winter, spring and summer are Yang, while autumn and winter are Yin. Autumn is the beginning of Yin, so Zhiyin is also arriving at Autumn. When is the time just before arriving at Autumn? It is Changxia (Long Summer). And Changxia belongs to Earth. This is the second explanation for Zhiyin being Earth.
Another point is that the ancients said: Taiyin is the Moon. What is the Moon? *Gongyang Zhuan* states: "The Moon is the essence of the land." Therefore, from this perspective, Taiyin still belongs to Earth.
(2) Taiyin refers to Kidney Water
Previously, we discussed Taiyin belonging to Earth, dividing it into three aspects briefly. Here, regarding Taiyin and Water, we should also look from these three aspects. First, regarding Taiyin itself, as stated in *Lingshu: Jiuzhen Shier Yuan* (Spiritual Pivot: Twelve Sources of Nine Needles): "The Taiyin within Yin is the Kidney." Here, Taiyin referring to the Kidney is very direct, so no further words are needed. Second, Taiyin is also Zhiyin, and Zhiyin here has another explanation. This is what *Suwen: Shuire Xuelun* (Plain Questions: Discussion on Water and Heat Acupoints) says: "The Kidney is Zhiyin; Zhiyin stores abundant water." *Suwen: Xiejingweilun* (Plain Questions: Discussion on Elucidating Subtleties) also says: "Accumulated water is Zhiyin; Zhiyin is the essence of the Kidney." The positioning of Zhiyin in these two chapters is very clear, so there should be no doubt that Zhiyin belongs to Kidney Water. Additionally, in acupuncture points, there is a point named Zhiyin. Which meridian does the Zhiyin point belong to? Zhiyin is the Jing-well point of the Bladder Meridian. Thus, *Lingshu: Benshu* (Spiritual Pivot: Primary Sources) states: "Bladder originates from Zhiyin; Zhiyin is at the end of the little toe, serving as the Metal Jing-well point." The Bladder is the official of the reservoir, the house of water. The Jing-well point of the Bladder Meridian, which is the first point, is directly called "Zhiyin," which further corroborates the positioning of Zhiyin as Water. On another aspect, the issue of Taiyin being the Moon. *Shuowen Jiezi* states: "The Moon is the essence of Taiyin." And *Huainanzi: Tianwen Xun* (Huainanzi: Treatise on Astronomy) states: "The essence of Water Qi is the Moon." Taiyin is the Moon, and the essence of Water Qi is also the Moon. Connecting these, Taiyin returns to Water.
(3) Harmony of Earth and Water
From the discussion of the above two headings, we can see that within the medical scope, Taiyin belongs to Spleen Earth, and Zhiyin also belongs to Spleen Earth, which is obvious; while Taiyin belongs to Kidney Water, and Zhiyin also belongs to Kidney Water, which also has sufficient evidence. Outside medicine? Sometimes it is "Taiyin is the essence of land"; sometimes it is "Taiyin is the essence of water qi." This confuses people. Thus, one feels that TCM concepts are too chaotic and non-standard. One says it belongs to Earth, another says it belongs to Water, isn't that chaotic? At first glance, it seems somewhat chaotic. But once you look through this phenomenon of "chaos" to its essence, your view changes. You will feel there is deep meaning here, which is the harmony of Earth and Water we mentioned earlier. The harmony of Earth and Water is too important. Without the harmony of Earth and Water, where would humanity come from? Where would Earth come from? On the planet we inhabit, there are humans and life. To date, in our solar system, no second planet with inhabited life has been discovered. Are there lives on planets in outer space? Perhaps there are. But matters beyond the six directions are things that ordinary eyes and modern scientific means cannot yet explore. Regarding our solar system, why is there only life on Earth? Why are there only humans on Earth? It is precisely because of this harmony of Earth and Water. Is there harmony of Earth and Water on other planets? We have landed on Mars and the Moon. Do these planets have harmony of Earth and Water? No! Absolutely none! Remembering the previous chapters, I recommended two small books by Zheng Shouquan, a famous physician from Sichuan in the Qing Dynasty: *Yifa Yuantong* (Medical Methods Round and Through) and *Yili Zhenchuan* (True Transmission of Medical Principles). These two books were published by China Traditional Chinese Medicine Press in the 1990s. I hope everyone buys them to read. On page 5 of *Yili Zhenchuan*, there is a sentence: "With the harmony of Earth and Water, the world is greatly accomplished." This sentence is excellent! Within the profession of TCM, this is a statement of seeing the Dao. Such a concept and noun as Taiyin, possessing the dual connotation of Earth and Water, is absolutely not a confusion of concepts and nouns. It is talking about how in our lives, in our existence, and in many other aspects, everything must take this relationship between Earth and Water as a prerequisite. If Earth and Water are not harmonious, if they do not possess virtue together, then nothing can be discussed! The relationship between Earth and Water is too important, just like the Dao spoken of in *Laozi*, it cannot be separated for a moment. Can Water exist without Earth? No! Without Earth, Water cannot play its role. And Earth? Think about it, without Water, how can Earth undergo growth, transformation, accumulation, and storage? Therefore, Earth and Water must harmonize, and only then can the world be greatly accomplished. Through the harmony of Earth and Water, humanity and our world are achieved. After the human world is achieved, we should turn around and maintain this harmony. Traditional culture has struggled to support for thousands of years. What for? To a large extent, it is to maintain this harmony. Now, tradition is sidelined; everything wants to be modernized and scientific, caring nothing for whether there is harmony or not. However, if you do not maintain and care for this basic condition that achieves humanity, if you only care about your science and burn bridges after crossing them, then retribution will still fall upon humanity. "If the skin does not exist, where will the hair attach?" When the hair grows, you should better care for the skin; this is the long-term plan. Science should be the long-term plan! If science only cares about the present, about our current era, and ignores the future, spending the "money" of future generations on eating, drinking, and playing, making descendants bear debts for us—if science is ultimately such behavior, then the concepts brought to us by scientific behavior deserve scrutiny.
The harmony of Earth and Water is very important. Why do Earth and Water harmonize? This basis can be found in *Zhouyi*. Yi divides into Pre-heaven and Post-heaven. What is the layout in the Pre-heaven Eight Trigrams? It is Qian South, Kun North, Li East, Kan West. North, South, East, and West are called the Four Cardinal Positions, occupied by Qian, Kun, Kan, and Li. Qian, Kun, Kan, and Li represent Heaven, Earth, Water, and Fire. Qian Heaven is Yang, Kun Earth is Yin, Li Fire is Yang, Kan Water is Yin. Qian, Kun, Kan, and Li occupy the Four Cardinal Positions, meaning Heaven, Earth, Water, and Fire occupy the Four Cardinal Positions. Heaven, Earth, Water, and Fire occupying the Four Cardinal Positions means Yin and Yang occupy the Four Cardinal Positions. At the North position, Kun Earth resides; this is the Pre-heaven pattern. Once the Pre-heaven pattern is broken, Heaven rotates left, Earth rotates right, forming the Post-heaven world. In the Post-heaven world, what is the layout at the Four Cardinal Positions? Li South, Kan North, Zhen East, Dui West. At this time, Heaven and Earth withdraw their positions, taken over by Water and Fire. Why withdraw? After rotation, after the interaction of Qi, all things are generated, thus achieving merit and retiring. This process is also called "Xuan De" (Profound Virtue). Why? Because it "generates but does not possess, acts but does not rely, leads but does not dominate." With this "achieving merit and retiring," with this "Profound Virtue," Heaven and Earth can last forever. After Heaven and Earth withdraw, Kan Water moves to the Kun position, and Earth and Water reside together, forming the foundation of the harmony of Earth and Water. We must view the harmony of Earth and Water dynamically. If Heaven and Earth do not interact, Earth and Water find it hard to harmonize; if Heaven and Earth do not withdraw, Earth and Water also find it hard to harmonize. Heaven and Earth withdraw, Kan Water occupies Kun, we say Earth and Water reside together. Is there evidence for this claim? Of course there is. Looking at the Upper Classic of *Zhouyi*, there is a Hexagram Tongren (Fellowship). Tongren is Qian above and Li below. Why is Qian above and Li called Tongren? *Zhouyi Shangshi Xue* notes on the Tongren hexagram text: "Xun Shuang said: Qian rests in Li, residing together. The Jiu Family said: Qian rests in Li, combining to become Sun; Heaven and Sun shine together, hence called Tongren. Han Confucians had already stated that Qian resides in the South. Also, Xun Shuang noted the matching of Yin and Yang with Sun and Moon: Qian rests in Li, matching Sun and residing; Kun rests in Kan, matching Moon and residing." Qian resting in Li means that in Post-heaven, Li resides in the South, and in Pre-heaven, Qian also resided in the South. Qian and Li reside together in the South, hence "residing together." Hence, Tongren. Then, Kun resting in Kan, and Kan occupying the Kun position, is it not also "residing together"? Therefore, we say Earth and Water residing together, and the harmony of Earth and Water, has basis. Qian and Li combining is Tongren; Kun and Kan combining is Shi (Army). Thus, Shi is Kun above and Kan below. Commonly known as Earth-Water Shi. Shi ranks seventh in Yi, seven is the number of Fire, occupying the Southern Ruler's position. Kun and Kan originally resided in the North; after combining to form Shi, they reverse to occupy the Ruler's position. The ancients said: Those who use Shi rule as Kings, those who use You rule as Hegemons, those who use Tu perish. Thus, the Way of Shi is also the Way of Kings. Since it is the Way of Kings, it naturally should occupy the Ruler's position. In the past, every household's hall facing South (front) had five characters erected, either to guard the house or for worship. These five characters were: Heaven, Earth, Lord, Parents, Teacher. This shows the dignity of the Teacher's Way, which cannot be entirely broken.
The harmony of Earth and Water has basis in Yi. Actually, as long as we pay attention, we can find basis everywhere. For example, the character "Yue" (Moon) as a radical. Have you thought about it? It is also Earth and Water residing together. Yue can serve as the four-stroke Yue radical, or the six-stroke Rou (Flesh/Meat) radical. Therefore, this Yue radical is four and six residing together, Yue and Rou sharing the side. What is Yue? As we mentioned earlier, it relates to Water; Water and Moon are connected. What about Rou? Spleen governs Flesh, Spleen belongs to Earth, thus Flesh is Earth. Therefore, just this single "Yue" radical contains the harmony of Earth and Water.
(4) Soil Erosion
The harmony of Earth and Water is indeed a very important issue. If Earth has no Water, it becomes scorched earth; how can it nurture all things? This is easy to understand. Then, how to understand that Water cannot exist without Earth? Let us discuss this next. A topic frequently discussed in newspapers and television now is soil erosion. Every year, our country loses large areas of land, and large areas become desertified, with the speed of this loss and desertification increasing year by year. Why does land erode? Vegetation decreases. Starting from the 1950s, the central government implemented a policy focusing on grain, placing food production first. Large areas of forests were cut down, and grasslands and barren hills were used as grain fields. The result? Less vegetation, less Wood. With less Wood, it cannot control Earth, leading inevitably to land loss and desertification. Therefore, do not view the generation and restriction of the Five Elements too simply. Do not just think of Spleen-Stomach diseases, or consider Xiaoyao San and Chaihu Shugan San whenever Wood fails to control Earth. This is merely treating disease. You must also think of this land loss and desertification. Thinking at this level is "Superior Medicine Governing the State." Only after large areas of land are lost and desertified do we think of banning logging and cutting, and think of returning farmland to forest. Of course, it is not too late to mend the fold after the sheep are lost. If vegetation is destroyed, we can "return farmland to forest"; but if oil is depleted, can we "return extraction to oil"? The relationship between Wood and Earth is very important. People who have traveled abroad, especially to the United States, Japan, and Europe, will have feelings. Their vegetation is good; wherever there is soil, there is vegetation, so polishing shoes once can last a month. Is it possible here? Just polished in the morning, it is dirty by afternoon. Why? Vegetation is too scarce, naturally causing dust to fly. So, although the fact that shoes get dirty easily is small, the problem of vegetation destruction and land loss it reflects is not small. Land loss appears to be Earth being bad, but why is Earth bad? The root lies in Wood, in vegetation. If Wood does not control Earth, Earth will certainly have problems. We often talk about soil erosion. The reason Earth erodes is caused by Wood; the root is in Wood. Then, where to find the cause of Water loss? Naturally, in Earth. Earth not only nurtures all things but also stores and contains all things. What is the most important thing stored by Earth? It is storing Water. If Earth does not store Water, Water will certainly flow away. Do not just understand the function of Earth storing Water as reservoir water storage; this is only a very small aspect. How to understand this function of storing Water? Older people know that in the past, after heavy rain, water levels did not rise as easily as they do now.