知道了寒的属性、寒的意义，也就知道了冬日的寒，并不是一件坏事。我们根据这个寒的表象，这个寒的程度，就可以推断这个阳气的收藏情况，就可以看到这个“体”的情况。冬日的天气应该寒冷，也就是冬日的阳气应该封藏，这个体应该涵养。因此，《素问》专门提到了一个养藏的问题。冬三月养藏，秋三月养收，实际上就是秋冬养阴的互辞，这是很明确的。《素问·四气调神大论》就是讨论这方面问题的专论。这里我们只看相关的冬三月。论云：“冬三月，此谓闭藏，水冰地坼，无扰乎阳，早卧晚起，必待日光，使志若伏若匿，若有私意，若已有得，去寒就温，无泄皮肤，使气亟夺，此冬气之应，养藏之道也。逆之则伤肾，春为痿厥，奉生者少。”《素问》的这一篇讲“四气调神”，四气，就是指的春、夏、秋、冬之气，就是指的生、长、收（杀）、藏之气。调神呢？这个讲的是人的因素。人怎么在春三月适应这个生气；怎么在夏三月适应这个长气；怎么在秋三月适应这个收（杀）气；怎么在冬三月适应这个藏气。这就提出了要养生、养长、养收、养藏。现在的人只讲一个养生，养长、养收、养藏都不管了，这是很片面的。上面这段经文主要讲养藏。冬三月怎么养藏，怎么适应这个闭藏的状态呢？关键的一点就是“无扰乎阳”。冬三月属阴，《素问》又明确指出“秋冬养阴”，而这里却点出“无扰乎阳”，可见春夏秋冬的这个生长收藏确实是围绕着阳的这样一个主导。无扰乎阳，就是指的冬三月这个过程已经在闭藏了，什么在闭藏呢？阳气在闭藏。既然已经闭藏了，就不要再打扰它，这就叫“无扰乎阳”。就像我们住宾馆，睡觉的时候要启动一个“请勿打扰”的按钮。睡着了，再被打扰醒，会是什么滋味呢？相信大家都会有体验。那么，怎么实现这个“无扰乎阳”呢？上述的经文谈了四个方面。其一，慎起居。冬三月的起居应该是“早卧晚起，必待日光”。我是反对睡懒觉的人，而且一贯也没有睡懒觉的习惯。但是，冬三月却可以例外，要早一些睡，晚一些起，太阳出来再起床也没有关系，这是《内经》的教证。所以，我一直在思考一个问题，中医学院的作息表，不应该搞什么夏时制，而应该搞四时制，就根据这个《四气调神大论》来制订作息的时间，这样才与中医相应，这样才叫四气调神。我相信冬天搞“早卧晚起”，搞“必待日光”，大家都会很欢迎，冬天有几个不想晚起？说不定就从这里你喜欢上了《内经》，喜欢上了中医。冬天为什么要早卧晚起呢？这个就是为了适应养藏。睡觉这个过程的本身，就是一种很好的藏的状态，那么，现在冬三月要强调养藏，这个睡眠的时间就当然要适当的延长。我们看冬三月，白天的时间短，夜晚的时间长，再看看上面说过的晷影，冬天长到一丈多，而夏天只有一尺多。晷影也好，晚上也好，都是反映一个藏的状态，人要跟这个藏相应，那就必须早卧晚起。我们嘴上常说天人相应，怎么个相应呢？冬日养藏就是相应，冬三月“早卧晚起，必待日光”就是相应。要讲相应，时间就很重要，天地在这个时候收藏。你也要在这个时候收藏，天地在这个时候释放，你也要在这个时候释放。落实到具体的问题上，睡觉就是收藏，工作劳动就是释放。现在许多人习惯晚上工作，白天睡觉，这就不相应了，就阴阳颠倒了，这个对身体肯定不利。年轻的时候也许没关系，到老了你就会有感受。学中医的人应该避免这个颠倒，避免这个不相应。其二，调情志。冬三月的情志应该是“使志若伏若匿，若有私意，若已有得，”这里的志有两层意思：一是讲心志，就是心的志向，《康熙》云：心之所之谓志；二是讲我们平常说的情绪，《左传》里面将喜怒哀乐好恶称作六志。所以，总起来我们把它称为情志。这个时候的情志应该“若伏若匿”，伏也好，匿也好，都指的是藏。所以，这个时候的情志应该收藏一些，不要那么开放，不要那么显山露水。平常我们都劝人要开朗一些，但，这个时候则应该趋于内向。“若有私意”有什么话，有什么打算不要告诉别人，藏在心里就是了。“若已有得”，这个东西好像已经得到了，不用再到外面去寻求，可以悄然安住。总之，这个心志，这个情绪，应该伏匿，不应该张扬，这样才有利于养藏。其三，适寒温。冬三月要“去寒就温”，这一点很重要，以上我们讨论的许多问题都要落实到这一点上。为什么要去寒就温呢？我们本来说过寒为冬气，寒为藏气，养藏不是应该更寒一些吗？这里为什么要去寒就温？其实这个并不矛盾。大家都清楚，夏天我们不仅穿衬衣，而且穿短袖，女的还要穿什么一步裙，反正能暴露的都暴露无遗。这样的穿着不但为着凉爽，也是一个相应。因为天地在这个时候也在充分的显露，你看这时的白天特别长，大地能长出来的东西也都长出来了，与这个相应的穿着就是养长。可是冬天就不同了，特别是在北方，人们都棉裹裘衣，不但手套帽子，还要围围巾，封闭得严严实实，这个衣着不就是一个“藏”吗？不就是一个“去寒就温”吗？将整个身体封藏起来了，闭藏起来了，这个也是相应，与冬藏相应，这就是养藏。但是，现在风气不同了，冬天女的还穿裙子，这个时候还要露，中医不赞成这个做法。所以，我的朋友里要是冬天穿裙子，我会劝她们别穿。现在年轻你可以顶过去，年纪稍大，关节痛了，骨质增生了，那就悔之晚矣。当然，去寒就温还包括了其他保温防寒的方法。其四，节动静。冬三月应该“无泄皮肤，使气亟夺”，泄皮肤也就是皮肤的开泄。大家知道，什么时候皮肤会开泄呢？当然是激烈活动的时候。皮肤开泄了，自然汗出，汗出多了，就会耗气伤阳使气亟夺。冬三月是阳气闭藏的时候，这个时候皮肤也应该相应的闭藏，不要做过多的开泄。这就提示冬天的运动，冬天的活动应该避免像其他的时候一样，应该有它的特殊性。特别是喜欢运动锻炼的人应该注意这个问题，冬天的锻炼应该避免过多的开泄皮肤，应该多做静功，这样才能与冬相应，这样才有利于养藏。
（3）伤寒即伤藏
上述这四个方面都是与冬相应，都是养藏之道。它们都围绕一个原则：无扰乎阳。那么伤寒呢？伤寒为什么这么重要？它核心的问题就是破坏了这个原则。冬主藏，寒就与这个“藏”相伴，所以，冬日的寒非常重要。如果冬日不寒了，这说明什么呢？这说明阳气还在释放，没有收藏。因此，冬季应寒反暖，农民就知道不是好事情，第二年的收成就不会好。要是用古人的话说，就会“米贵长安”。我老家湖南有句乡话：雷打冬，九个牛栏十个空。雷应该在什么时候开始响呢？应该在春季。立春以后的第三个气叫“惊蛰”，应时的春雷就应该在这个时候打响。春雷一声震天响，就将这些蛰藏的万物从沉睡中惊醒过来。春雷的打响意味着阳气真正地全面启动，全面的释放出来。而雷在冬天打响，这又意味着什么呢？这意味着冬雷的响动将整个的闭藏打破了。闭藏打破了，阳气非时的释放，使阳气不能蓄积，阳气的这个体得不到应时的涵养。体不足，用怎么发挥？所以到了来年，真正应该阳气发挥作用的时候，它却发挥不了作用。万物得不到这个阳气的作用，整个秩序就打乱了，不但天灾，而且地祸，不但植物受影响，动物也受影响，怎么不会“九个牛栏十个空”呢？民间还流传另外一句话，叫做“瑞雪兆丰年”。瑞雪怎么预兆丰年呢？现在的说法是下雪以后，病虫害冻死了，所以，可以给来年带来好的收成。当然，这也是一个方面，但是，更重要的一面是冬日的瑞雪反映了阳气处在很好的蓄藏状态。阳气蓄藏得好，体就能够得到很好的充养，体充则用足，来年的释放就会好。万物得到这个充分的能量供给，怎么不会“五谷丰登”呢？另外，这个瑞雪也反映了阴阳的秩序很好，秩序没有破坏，自然的灾害就会减少，所以，瑞雪兆丰年。上述这个过程我们还可以从经典的角度来教证，《素问》有句名言：“善养生者，必奉于藏。”或者说：“奉阴者寿。”大家看到这个“奉阴者寿”，也许就觉得她与前面讲的阳用有矛盾。阳是反映和主宰寿命的，怎么不说“奉阳者寿”，反而是“奉阴者寿”呢？现在大家只知道养生，只知道生命在于运动。可是生怎么来？生是从藏中来！水生木这个道理难道大家不清楚吗？大家看一看自然界，特别是动物界，那些喜静的动物往往寿命长。像龟、蛇、仙鹤，这些动物寿命都比较长。而相反，那些喜动的东西反而寿命不长。道家讲致虚极，守静笃；儒家讲燕坐，讲知止；佛家讲禅定。这些都是强调静，强调藏。所以，大家不要只知道运动，应该动静结合。以上这些道理无碍了，我们就可以回到前面的关键问题上来。冬日气寒，这个寒是天地阳气在蓄藏，人要与天地相应，所以，这个时候人的阳气也要藏。冬日的气候本来寒冷，这个时候阳气本来应该更多地释放来为机体取暖，怎么反而在这个时候要收藏，这个矛盾怎么解决？这就要靠我们主动地去做好“去寒就温”的工作。这个时候应该穿得很严实，甚至要把取暖的设备打开。我们依靠这个人工制造的环境，就能够让阳气安然地休养生息。阳气蓄养的这个过程做好了，那以后就能正常地发挥作用。如果“去寒就温”的工作没有做好，机体“伤寒”了，那会是一个什么后果呢？大家可以想一想，这个时候，阳气是不会坐视不管的，它会从“沉睡”中“醒”来，它会马上转入释放。阳气被扰动了，这样一个“养藏”的格局就被彻底打破，“体”的涵养程序遭到破坏，那“用”的方方面面就会受到影响。大家看一看，从这样一个角度去思考，伤寒重不重要？太重要了！伤寒实际上就是伤藏，它把整个“养藏”给破坏了。阳气的“体”受到伤害，这个基础不牢固了，用怎么发挥？阳用不能发挥，不能作寿命的保障，不能卫外而为固，那不但中风、伤寒、湿温、热病、温病要发生，百病都会发生。所以，伤寒不但可以有五，还可以有十、有百、有千、有万。一个伤寒，就将上述的两个关系，一个主导，一个体用都破坏了，从这样一个层面去思考，我们就知道伤寒的意义究竟有多大？对于本节开始提出的三个问题，《内经》为什么将热病归伤寒？《难经》为什么把伤寒分五？张仲景为什么以伤寒作书名？就迎刃而解了。而通过这样一个主题的探讨，又将一系列相关的问题连带出来。这是经典的开端，也是学习经典的一个方法。
第三章 阴阳的工作机制
前面这一章我们讨论了伤寒的意义，伤寒实际上就是影响阳的收藏，影响阳体，然后通过这个影响进而波及阴阳的全面。在上面的讨论里我们已经描述到阴阳的变化过程，但是，这个过程还太粗略，这一章我们将更具体地讨论这个问题。
一、道生一，一生二，二生三，三生万物
知道了寒的属性、寒的意义，也就明白了冬日的寒冷并不是一件坏事。我们根据这个寒的表象、寒的程度，就可以推断阳气的收藏情况，从而观察到“体”的状态。冬日的天气应当寒冷，也就是说冬日的阳气应当封藏，这个“体”应当得到涵养。因此，《素问》专门提到了养藏的问题。冬三月养藏，秋三月养收，实际上就是“秋冬养阴”的互文表达，这是很明确的。《素问·四气调神大论》就是讨论这方面问题的专论。这里我们只看相关的冬三月部分。经文说：“冬三月，这叫做闭藏，水结冰地裂开，不要扰动阳气，早睡晚起，一定要等到太阳出来，使情志像潜伏隐匿一样，好像有私密的意图，好像已经有所收获，远离寒冷靠近温暖，不要让皮肤开泄导致阳气频繁耗夺，这是顺应冬气、养藏的方法。违背它就会损伤肾脏，春天会导致痿厥，奉生之气就少了。”《素问》这一篇讲“四气调神”，四气，指的就是春、夏、秋、冬之气，也就是生、长、收（杀）、藏之气。调神呢？讲的是人的因素。人如何在春三月适应生气；如何在夏三月适应长气；如何在秋三月适应收（杀）气；如何在冬三月适应藏气。这就提出了要养生、养长、养收、养藏。现在的人只讲一个养生，养长、养收、养藏都不管了，这是很片面的。上面这段经文主要讲养藏。冬三月怎么养藏，怎么适应这个闭藏的状态呢？关键的一点就是“无扰乎阳”。冬三月属阴，《素问》又明确指出“秋冬养阴”，而这里却点出“无扰乎阳”，可见春夏秋冬的这个生长收藏确实是围绕着阳这样一个主导。无扰乎阳，就是指在冬三月这个过程已经在闭藏了，什么在闭藏呢？阳气在闭藏。既然已经闭藏了，就不要再打扰它，这就叫“无扰乎阳”。就像我们住宾馆，睡觉的时候要启动一个“请勿打扰”的按钮。睡着了，再被打扰醒，会是什么滋味呢？相信大家都会有体验。那么，怎么实现这个“无扰乎阳”呢？上述的经文谈了四个方面。其一，慎起居。冬三月的起居应该是“早卧晚起，必待日光”。我是反对睡懒觉的人，而且一贯也没有睡懒觉的习惯。但是，冬三月却可以例外，要早一些睡，晚一些起，太阳出来再起床也没有关系，这是《内经》的教证。所以，我一直在思考一个问题，中医学院的作息表，不应该搞什么夏时制，而应该搞四时制，就根据这个《四气调神大论》来制订作息的时间，这样才与中医相应，这样才叫四气调神。我相信冬天搞“早卧晚起”，搞“必待日光”，大家都会很欢迎，冬天有几个不想晚起？说不定就从这里你喜欢上了《内经》，喜欢上了中医。冬天为什么要早卧晚起呢？这个就是为了适应养藏。睡觉这个过程的本身，就是一种很好的藏的状态，那么，现在冬三月要强调养藏，这个睡眠的时间就当然要适当的延长。我们看冬三月，白天的时间短，夜晚的时间长，再看看上面说过的晷影，冬天长到一丈多，而夏天只有一尺多。晷影也好，晚上也好，都是反映一个藏的状态，人要跟这个藏相应，那就必须早卧晚起。我们嘴上常说天人相应，怎么个相应呢？冬日养藏就是相应，冬三月“早卧晚起，必待日光”就是相应。要讲相应，时间就很重要，天地在这个时候收藏。你也要在这个时候收藏，天地在这个时候释放，你也要在这个时候释放。落实到具体的问题上，睡觉就是收藏，工作劳动就是释放。现在许多人习惯晚上工作，白天睡觉，这就不相应了，就阴阳颠倒了，这个对身体肯定不利。年轻的时候也许没关系，到老了你就会有感受。学中医的人应该避免这个颠倒，避免这个不相应。其二，调情志。冬三月的情志应该是“使志若伏若匿，若有私意，若已有得，”这里的志有两层意思：一是讲心志，就是心的志向，《康熙》云：心之所之谓志；二是讲我们平常说的情绪，《左传》里面将喜怒哀乐好恶称作六志。所以，总起来我们把它称为情志。这个时候的情志应该“若伏若匿”，伏也好，匿也好，都指的是藏。所以，这个时候的情志应该收藏一些，不要那么开放，不要那么显山露水。平常我们都劝人要开朗一些，但，这个时候则应该趋于内向。“若有私意”有什么话，有什么打算不要告诉别人，藏在心里就是了。“若已有得”，这个东西好像已经得到了，不用再到外面去寻求，可以悄然安住。总之，这个心志，这个情绪，应该伏匿，不应该张扬，这样才有利于养藏。其三，适寒温。冬三月要“去寒就温”，这一点很重要，以上我们讨论的许多问题都要落实到这一点上。为什么要去寒就温呢？我们本来说过寒为冬气，寒为藏气，养藏不是应该更寒一些吗？这里为什么要去寒就温？其实这个并不矛盾。大家都清楚，夏天我们不仅穿衬衣，而且穿短袖，女的还要穿什么一步裙，反正能暴露的都暴露无遗。这样的穿着不但为着凉爽，也是一个相应。因为天地在这个时候也在充分的显露，你看这时的白天特别长，大地能长出来的东西也都长出来了，与这个相应的穿着就是养长。可是冬天就不同了，特别是在北方，人们都棉裹裘衣，不但手套帽子，还要围围巾，封闭得严严实实，这个衣着不就是一个“藏”吗？不就是一个“去寒就温”吗？将整个身体封藏起来了，闭藏起来了，这个也是相应，与冬藏相应，这就是养藏。但是，现在风气不同了，冬天女的还穿裙子，这个时候还要露，中医不赞成这个做法。所以，我的朋友里要是冬天穿裙子，我会劝她们别穿。现在年轻你可以顶过去，年纪稍大，关节痛了，骨质增生了，那就悔之晚矣。当然，去寒就温还包括了其他保温防寒的方法。其四，节动静。冬三月应该“无泄皮肤，使气亟夺”，泄皮肤也就是皮肤的开泄。大家知道，什么时候皮肤会开泄呢？当然是激烈活动的时候。皮肤开泄了，自然汗出，汗出多了，就会耗气伤阳使气亟夺。冬三月是阳气闭藏的时候，这个时候皮肤也应该相应的闭藏，不要做过多的开泄。这就提示冬天的运动，冬天的活动应该避免像其他的时候一样，应该有它的特殊性。特别是喜欢运动锻炼的人应该注意这个问题，冬天的锻炼应该避免过多的开泄皮肤，应该多做静功，这样才能与冬相应，这样才有利于养藏。
（3）伤寒即伤藏
上述这四个方面都是与冬相应，都是养藏之道。它们都围绕一个原则：无扰乎阳。那么伤寒呢？伤寒为什么这么重要？它核心的问题就是破坏了这个原则。冬主藏，寒就与这个“藏”相伴，所以，冬日的寒非常重要。如果冬日不寒了，这说明什么呢？这说明阳气还在释放，没有收藏。因此，冬季应寒反暖，农民就知道不是好事情，第二年的收成就不会好。要是用古人的话说，就会“米贵长安”。我老家湖南有句乡话：雷打冬，九个牛栏十个空。雷应该在什么时候开始响呢？应该在春季。立春以后的第三个气叫“惊蛰”，应时的春雷就应该在这个时候打响。春雷一声震天响，就将这些蛰藏的万物从沉睡中惊醒过来。春雷的打响意味着阳气真正地全面启动，全面的释放出来。而雷在冬天打响，这又意味着什么呢？这意味着冬雷的响动将整个的闭藏打破了。闭藏打破了，阳气非时的释放，使阳气不能蓄积，阳气的这个体得不到应时的涵养。体不足，用怎么发挥？所以到了来年，真正应该阳气发挥作用的时候，它却发挥不了作用。万物得不到这个阳气的作用，整个秩序就打乱了，不但天灾，而且地祸，不但植物受影响，动物也受影响，怎么不会“九个牛栏十个空”呢？民间还流传另外一句话，叫做“瑞雪兆丰年”。瑞雪怎么预兆丰年呢？现在的说法是下雪以后，病虫害冻死了，所以，可以给来年带来好的收成。当然，这也是一个方面，但是，更重要的一面是冬日的瑞雪反映了阳气处在很好的蓄藏状态。阳气蓄藏得好，体就能够得到很好的充养，体充则用足，来年的释放就会好。万物得到这个充分的能量供给，怎么不会“五谷丰登”呢？另外，这个瑞雪也反映了阴阳的秩序很好，秩序没有破坏，自然的灾害就会减少，所以，瑞雪兆丰年。上述这个过程我们还可以从经典的角度来教证，《素问》有句名言：“善养生者，必奉于藏。”或者说：“奉阴者寿。”大家看到这个“奉阴者寿”，也许就觉得她与前面讲的阳用有矛盾。阳是反映和主宰寿命的，怎么不说“奉阳者寿”，反而是“奉阴者寿”呢？现在大家只知道养生，只知道生命在于运动。可是生怎么来？生是从藏中来！水生木这个道理难道大家不清楚吗？大家看一看自然界，特别是动物界，那些喜静的动物往往寿命长。像龟、蛇、仙鹤，这些动物寿命都比较长。而相反，那些喜动的东西反而寿命不长。道家讲致虚极，守静笃；儒家讲燕坐，讲知止；佛家讲禅定。这些都是强调静，强调藏。所以，大家不要只知道运动，应该动静结合。以上这些道理无碍了，我们就可以回到前面的关键问题上来。冬日气寒，这个寒是天地阳气在蓄藏，人要与天地相应，所以，这个时候人的阳气也要藏。冬日的气候本来寒冷，这个时候阳气本来应该更多地释放来为机体取暖，怎么反而在这个时候要收藏，这个矛盾怎么解决？这就要靠我们主动地去做好“去寒就温”的工作。这个时候应该穿得很严实，甚至要把取暖的设备打开。我们依靠这个人工制造的环境，就能够让阳气安然地休养生息。阳气蓄养的这个过程做好了，那以后就能正常地发挥作用。如果“去寒就温”的工作没有做好，机体“伤寒”了，那会是一个什么后果呢？大家可以想一想，这个时候，阳气是不会坐视不管的，它会从“沉睡”中“醒”来，它会马上转入释放。阳气被扰动了，这样一个“养藏”的格局就被彻底打破，“体”的涵养程序遭到破坏，那“用”的方方面面就会受到影响。大家看一看，从这样一个角度去思考，伤寒重不重要？太重要了！伤寒实际上就是伤藏，它把整个“养藏”给破坏了。阳气的“体”受到伤害，这个基础不牢固了，用怎么发挥？阳用不能发挥，不能作寿命的保障，不能卫外而为固，那不但中风、伤寒、湿温、热病、温病要发生，百病都会发生。所以，伤寒不但可以有五，还可以有十、有百、有千、有万。一个伤寒，就将上述的两个关系，一个主导，一个体用都破坏了，从这样一个层面去思考，我们就知道伤寒的意义究竟有多大？对于本节开始提出的三个问题，《内经》为什么将热病归伤寒？《难经》为什么把伤寒分五？张仲景为什么以伤寒作书名？就迎刃而解了。而通过这样一个主题的探讨，又将一系列相关的问题连带出来。这是经典的开端，也是学习经典的一个方法。
第三章 阴阳的工作机制
前面这一章我们讨论了伤寒的意义，伤寒实际上就是影响阳的收藏，影响阳体，然后通过这个影响进而波及阴阳的全面。在上面的讨论里我们已经描述到阴阳的变化过程，但是，这个过程还太粗略，这一章我们将更具体地讨论这个问题。
一、道生一，一生二，二生三，三生万物
Knowing the attributes and significance of Cold (Han, cold pathogen), one also understands that the cold of winter is not necessarily a bad thing. Based on this manifestation of cold and its degree, we can infer the storage condition of Yang Qi (vital energy) and observe the state of the "Ti" (substance/foundation). The weather in winter should be cold, which means that Yang Qi in winter should be sealed and stored, and this "Ti" should be nourished. Therefore, the *Su Wen* (Basic Questions) specifically mentions the issue of nourishing storage. Nourishing storage in the three months of winter and nourishing gathering in the three months of autumn are actually mutual explanations for "nourishing Yin in autumn and winter," which is very clear. *Su Wen: Si Qi Tiao Shen Da Lun* (Great Treatise on Regulating the Spirit According to the Four Seasons) is a special treatise discussing these issues. Here we only look at the relevant part regarding the three months of winter. The text states: "The three months of winter are called Bi Cang (closing and storing); water freezes and the earth cracks. Do not disturb Yang. Go to bed early and rise late, waiting for sunlight. Let your will be like it is hiding or concealed, as if having private intentions, as if already possessing something. Move away from cold and towards warmth. Do not let the skin open and cause Qi to be frequently depleted. This is responding to the Qi of winter and the way of nourishing storage. Violating it will damage the Kidney (Shen, zang organ associated with winter/water), leading to Wei Jue (flaccidity and coldness of limbs) in spring, resulting in less Qi available for generation." This chapter of *Su Wen* discusses "regulating the spirit according to the four seasons." The four seasons refer to the Qi of Spring, Summer, Autumn, and Winter, which correspond to Sheng (generation), Zhang (growth), Shou (gathering/killing), and Cang (storage). Regulating the spirit? This refers to human factors. How does a person adapt to the generating Qi in the three months of spring; how to adapt to the growing Qi in summer; how to adapt to the gathering Qi in autumn; and how to adapt to the storing Qi in winter? This raises the need to nourish generation, nourish growth, nourish gathering, and nourish storage. Nowadays, people only talk about nourishing generation, ignoring nourishing growth, gathering, and storage, which is very one-sided. The above scripture mainly discusses nourishing storage. How to nourish storage in the three months of winter, and how to adapt to this state of closing and storing? The key point is "do not disturb Yang." The three months of winter belong to Yin, and *Su Wen* explicitly states "nourish Yin in autumn and winter," yet here it points out "do not disturb Yang," showing that the generation, growth, gathering, and storage of spring, summer, autumn, and winter indeed revolve around Yang as the dominant factor. "Do not disturb Yang" means that during the process of the three months of winter, closure and storage have already begun. What is being stored? Yang Qi is being stored. Since it is already stored, do not disturb it again; this is called "do not disturb Yang." It is like when we stay in a hotel and activate the "Do Not Disturb" button while sleeping. If you are asleep and then disturbed awake, what would it feel like? I believe everyone has experienced this. So, how to achieve this "do not disturb Yang"? The aforementioned scripture discusses four aspects. First, be cautious in daily routine. The routine in the three months of winter should be "go to bed early and rise late, waiting for sunlight." I am opposed to sleeping in and have never had the habit of sleeping in. However, the three months of winter are an exception; go to sleep earlier and wake up later; it is fine to get up after the sun rises. This is the teaching evidence from *Nei Jing* (Inner Canon). Therefore, I have always been thinking about an issue: the schedule of traditional Chinese medicine colleges should not use daylight saving time but should adopt a four-season system, formulating schedules based on *Si Qi Tiao Shen Da Lun*. Only in this way will it correspond to TCM, and only then can it be called regulating the spirit according to the four seasons. I believe that implementing "early to bed, late to rise" and "waiting for sunlight" in winter would be very welcome; who doesn't want to wake up late in winter? Perhaps from here you will come to like *Nei Jing* and TCM. Why wake up late in winter? This is to adapt to nourishing storage. The process of sleeping itself is a good state of storage. Now, since the three months of winter emphasize nourishing storage, the sleep time must naturally be appropriately extended. Looking at the three months of winter, daytime is short and nighttime is long. Looking at the sundial shadow mentioned above, in winter it is over ten feet long, while in summer it is only over one foot. Whether it is the sundial shadow or the night, they all reflect a state of storage. To correspond with this storage, one must go to bed early and rise late. We often say "Heaven and Man Correspond," how does this correspondence work? Nourishing storage in winter is correspondence; "early to bed, late to rise, waiting for sunlight" in the three months of winter is correspondence. To speak of correspondence, time is crucial. Heaven and Earth store at this time. You must also store at this time. Heaven and Earth release at this time. You must also release at this time. In concrete terms, sleeping is storage, and working/labor is release. Many people now have the habit of working at night and sleeping during the day, which is non-corresponding and reverses Yin and Yang, which is definitely detrimental to health. It might be okay when young, but you will feel it when old. Students of TCM should avoid this reversal and non-correspondence. Second, regulate emotions. The emotions in the three months of winter should be "let the will be like it is hiding or concealed, as if having private intentions, as if already possessing something." The word "Zhi" (will/mind) here has two meanings: one is mental will, i.e., the aspiration of the heart; *Kangxi Dictionary* says: "What the heart goes towards is called Zhi." The second is the emotions we usually speak of; *Zuo Zhuan* calls joy, anger, sorrow, happiness, love, and hate the "Six Zhis." So, generally we call them emotions/mental state. At this time, emotions should be "like hiding or concealing." Whether hiding or concealing, both refer to storage. Therefore, emotions at this time should be more stored, not so open, not so conspicuous. Usually, we advise people to be cheerful, but at this time, one should tend towards introversion. "As if having private intentions": whatever words or plans you have, do not tell others, keep them in your heart. "As if already possessing something": this thing seems already obtained, no need to seek outside, can quietly reside. In short, this mental will and emotion should be hidden and concealed, not张扬 (flamboyant/showy), which is conducive to nourishing storage. Third, adapt to cold and warmth. In the three months of winter, one should "move away from cold and towards warmth," which is very important. Many issues discussed above must be implemented in this aspect. Why move away from cold and towards warmth? We previously said Cold is the Qi of winter, Cold is the Qi of storage. Shouldn't nourishing storage be colder? Why move away from cold and towards warmth here? Actually, this is not contradictory. Everyone knows that in summer we not only wear shirts but also short sleeves, and women wear skirts, exposing everything possible. Such dressing is not only for coolness but also for correspondence. Because Heaven and Earth are fully revealing at this time; look, the days are particularly long, and everything the earth can grow has grown. Dressing corresponding to this is nourishing growth. But winter is different, especially in the north, where people wrap themselves in cotton and fur, wearing gloves, hats, and scarves, sealing tightly. Isn't this clothing a "storage"? Isn't it "moving away from cold and towards warmth"? Enclosing and closing the whole body is also correspondence, corresponding to winter storage, which is nourishing storage. However, customs have changed; women still wear skirts in winter, exposing themselves at this time. TCM does not approve of this practice. So, if my friends wear skirts in winter, I will advise them not to. You can endure it when young, but when older, with joint pain and bone hyperplasia, it will be too late to regret. Of course, moving away from cold and towards warmth also includes other methods of keeping warm and preventing cold. Fourth, moderate movement and stillness. In the three months of winter, one should "not let the skin open, causing Qi to be frequently depleted." Opening the skin refers to the opening of the pores. Everyone knows when the skin opens? Of course, during intense activity. When the skin opens, sweat naturally occurs. Excessive sweating consumes Qi and damages Yang, causing Qi to be frequently depleted. The three months of winter are when Yang Qi is closed and stored. At this time, the skin should also correspondingly close and store, avoiding excessive opening. This suggests that winter exercise and activities should avoid being like other times; they should have their特殊性 (specificity). Especially those who like sports and exercise should pay attention to this issue. Winter exercise should avoid excessive opening of the skin and should focus more on static exercises (Jin Gong), so as to correspond with winter and be conducive to nourishing storage.
(3) Shang Han (Cold Damage) is Injury to Storage
The above four aspects all correspond to winter and are the ways of nourishing storage. They all revolve around one principle: do not disturb Yang. So, what about Shang Han? Why is Shang Han so important? Its core problem is that it violates this principle. Winter governs storage, and Cold accompanies this "storage," so the cold of winter is very important. If winter is not cold, what does this indicate? It indicates that Yang Qi is still releasing and not storing. Therefore, if winter should be cold but is warm instead, farmers know it is not a good thing, and the harvest next year will not be good. Using the words of the ancients, it would mean "rice prices high in Chang'an." There is a local saying in my hometown Hunan: "Thunder in winter, nine out of ten cattle pens empty." When should thunder start sounding? It should be in spring. The third solar term after Lichun (Start of Spring) is called "Jingzhe" (Awakening of Insects), and the timely spring thunder should sound at this time. A clap of spring thunder shakes the sky, waking up all the hibernating things from their slumber. The sounding of spring thunder means that Yang Qi truly starts comprehensively and releases completely. But what does thunder sounding in winter mean? It means that the sound of winter thunder breaks the entire closure and storage. Closure and storage broken, Yang Qi releases out of season, preventing Yang Qi from accumulating. The "Ti" (substance) of Yang Qi fails to receive seasonal nourishment. If the Ti is insufficient, how can Yong (function) exert itself? So, when Yang Qi should truly exert its function in the following year, it cannot. All things do not receive the effect of this Yang Qi, the entire order is disrupted. Not only natural disasters, but also earthly calamities; not only plants affected, but animals too. How could it not be "nine out of ten cattle pens empty"? Another folk saying goes, "Auspicious snow promises a bumper year." How does auspicious snow promise a bumper year? The current explanation is that after snowfall, pests and diseases are frozen to death, thus bringing a good harvest to the coming year. Of course, this is one aspect, but a more important aspect is that auspicious snow in winter reflects that Yang Qi is in a good state of accumulation and storage. If Yang Qi is stored well, the Ti can be well nourished. When Ti is full, Yong is sufficient, and release in the coming year will be good. All things receive this sufficient energy supply, how could there not be a "bumper grain harvest"? Additionally, this auspicious snow also reflects that the order of Yin and Yang is good, order is not disrupted, and natural disasters will decrease. Hence, auspicious snow promises a bumper year. We can also verify the above process from the perspective of classics. *Su Wen* has a famous saying: "Those who are good at nourishing life must respect storage." Or: "Those who respect Yin live long." Seeing "Those who respect Yin live long," some may feel it contradicts the previous discussion on Yang Yong (function). Yang reflects and governs lifespan; why not say "Those who respect Yang live long," but rather "Those who respect Yin live long"? Nowadays, everyone only knows about nourishing life, knowing that life lies in movement. But how does life come? Life comes from storage! The principle of Water generating Wood, is everyone unclear about this? Look at nature, especially the animal kingdom; animals that prefer stillness often live longer. Like turtles, snakes, and cranes, these animals have relatively long lifespans. Conversely, things that prefer movement do not live long. Daoism speaks of reaching extreme emptiness and guarding stillness firmly; Confucianism speaks of sitting in meditation and knowing when to stop; Buddhism speaks of Zen meditation. All these emphasize stillness and storage. So, everyone should not only know about movement but should combine movement and stillness. With these principles understood, we can return to the key issue mentioned earlier. The Qi of winter is cold; this cold is Heaven and Earth's Yang Qi accumulating and storing. Humans must correspond with Heaven and Earth, so at this time, human Yang Qi must also store. The climate of winter is originally cold. At this time, Yang Qi should originally release more to warm the body, why should it store at this time? How to resolve this contradiction? This relies on our actively doing a good job of "moving away from cold and towards warmth." At this time, one should dress very tightly, even turning on heating equipment. Relying on this artificially created environment, we can allow Yang Qi to rest and recuperate peacefully. If this process of accumulating and nourishing Yang Qi is done well, it can then function normally afterwards. If the work of "moving away from cold and towards warmth" is not done well, and the body suffers "Shang Han" (cold damage), what would be the consequence? Think about it. At this time, Yang Qi will not sit idly by; it will "wake up" from "slumber" and immediately turn to release. Once Yang Qi is disturbed, such a pattern of "nourishing storage" is thoroughly broken, and the nourishment program of "Ti" is damaged, affecting all aspects of "Yong." Look, thinking from such a perspective, is Shang Han important? Extremely important! Shang Han is actually injury to storage; it destroys the entire "nourishing storage." The "Ti" of Yang Qi is harmed, the foundation is not solid, how can Yong exert itself? If Yang Yong cannot exert itself, it cannot guarantee lifespan, cannot guard the exterior and make it firm. Then not only Feng Zhong (wind stroke), Shang Han, Shi Wen (damp-warmth), Re Bing (heat disease), Wen Bing (warm disease) will occur, but hundreds of diseases will occur. Therefore, Shang Han can not only be five, but also ten, hundred, thousand, ten thousand. One Shang Han destroys the two relationships mentioned above, one dominance, one substance-function. Thinking from such a level, we know how significant the meaning of Shang Han is. Regarding the three questions raised at the beginning of this section: Why does *Nei Jing* classify heat diseases under Shang Han? Why does *Nan Jing* divide Shang Han into five? Why did Zhang Zhongjing name his book *Shang Han*? These are resolved easily. And through the exploration of such a theme, a series of related issues are brought along. This is the beginning of classics and also a method of studying classics.
Chapter 3: The Working Mechanism of Yin and Yang
In the previous chapter, we discussed the significance of Shang Han. Shang Han actually affects the storage of Yang and the Yang Ti, and through this influence, it further affects Yin and Yang comprehensively. In the above discussion, we have described the process of change between Yin and Yang, but this process is still too rough. In this chapter, we will discuss this issue more specifically.
I. Dao generates One, One generates Two, Two generates Three, Three generates Ten Thousand Things
1. Yi (Book of Changes) has Taiji, which generates Liangyi (Two Modes/Yin and Yang)