所以，人体的筋主要是聚集于关节的周围。而膝关节则是聚集筋最多的地方，故膝在《内经》又称为“筋之府”。木曰曲直，木在体为筋，筋的这样一些作用，确实能够很好地体现木的曲直之性。另外一个方面，就是《素问》许多篇章所提到的宗筋。宗筋的涵义虽然不只一个，但是，最主要的就是指前阴，特别是指男性的阴茎。有关宗筋的这一意义，《灵枢·五音五味》篇的一段经文可资证明，其曰：“宦者去其宗筋，伤其冲脉。”宦者即宦官，近世又称太监，太监入宫前都要历行阉割，这便是《灵枢》所云的“去其宗筋”。宗筋的这样一个涵义，又把我们带回到了上述的风义里。风为牝牡相诱，风系生殖繁衍，而宗筋便是最主要的生殖器官。由此天之风，地之木，体之筋，藏之肝，足证《老子》所云“人法地，地法天，天法道，道法自然”绝非虚语。天人相应的关系在这里是证据确凿的。《礼记·月令疏》云：“春则为生，天之生育盛德在于木位。”《礼记》的这句话讲得很精彩，天所赋予我们的生育盛德在哪里呢？就在木位上。木主宗筋，这个盛德不在木位上，能在哪里呢？而宗筋要发挥作用，很关键的就是要能够曲直。现在整个世界阳痿的病人越来越多，这就是宗筋曲而不直了。为什么曲而不直呢？这里面有很多的原因。其中很重要的一方面是道德伦理方面的原因。所以，对于这样的一些毛病，显然不是几个“伟哥”能够解决的。而作为中医，则应该在厥阴上，在风木上去作意，去思考。② 五行次第在前面的各章中，我们着重谈了水火土金，现在再加上木，五行的内容就基本圆满了。探讨五行，除了探讨它各自的内涵，五行的次第仍是很值得关注的一个方面。有关五行的次第，在《尚书·洪范》中已经有明确的规定，其曰：“一曰水，二曰火，三曰木，四曰金，五曰土。”而河图的五行次第亦与此相同。故河图云：天一生水，地六成之；地二生火，天七成之；天三生木，地八成之；地四生金，天九成之；天五生土，地十成之。五行为什么是这样一个次第呢？为什么要一曰水，二曰火，三曰木，而不能一曰木，二曰火，三曰水呢？这是很关键的问题。因为五行的这个次第向我们揭示了地球上诸物质的起源次第，地球上诸物种的生起次第，这对于我们研究地球，研究人类，无疑是很重要的一条线索。五行一水二火三木四金五土的这样一个次第说明什么问题呢？它说明我们这个地球首先出现的第一个东西就是水，水是一切生命的基础，也是地球区别于太阳系的其他行星的重要特征。在水之后出现的便是火。为什么水火首先出现呢？《素问·阴阳应象大论》云：“水火者，阴阳之征兆也。”故水火出现了，就意味着阴阳出现了。而“阴阳者，天地之道也，万物之纲纪，变化之父母，生杀之本始”，所以，水火出现以后，便能很自然的化生五行，化生万物。因此，地球上的生命在水火之后，就得以逐渐地诞生。当然，这个生命的诞生是先有植物生命后有动物生命的。植物生命的代表是木，动物生命的代表是土。故五行在水火之后首先有木，最后才是土。另外，单就动物生命而言，五行次第也能很好地揭示它的进化情况。所以，从五行里我们就知道，这个地球上最早出现的动物是水生动物，然后渐渐地发展为水陆两栖动物，最后才是陆生动物。因此，五行是始于水而终于土的。前面我们曾经谈过，五行与动物的关系是水为鳞虫，火为羽虫，木为毛虫，金为介虫，土为倮虫。所以，动物生命里首先诞生的是鳞虫，鳞虫也就是水生族动物，其次是羽虫，其次是毛虫，其次是介虫，最后是倮虫。什么是倮虫呢？人就是最有资格的倮虫！由此可见，人类是我们这个地球上所有的动物生命中，最后进化的一个动物生命。这与现代科学所研究的结论是完全一致的。面对这样一个结论，我们应该怎样对待古代的这个理论呢？应该刮目相看才是，应该肃然起敬才是！③ 木生火义前面我们谈到的风木，主要还是从医的角度谈。现在我们不妨把眼界放宽一些，来看看木及其五行的相生关系在其他方面，如在社会、环境，乃至整个地球方面有什么意义。首先，我们来看水生木、木生火有什么样的意义呢？我觉得它最大的一个意义就是与现在最热门的一个话题———可持续发展有非常密切的关系。可以说，木生火是可持续发展的一个最为关键的环节。为什么这样说呢？我们可以一起来思考这个问题。什么是可持续发展？可持续发展的核心是一个什么问题？其实就是一个能源问题。如果能源能持续，那么，这样一个发展就是可持续发展。如果能源不能再生，不能持续，那还有什么可持续发展可言呢？能源虽然包括许多的方面，但是，关系到人类生存和发展的一个最最主要的方面就是燃料。燃料从五行来划分，它属于火。五行的火是由什么产生呢？是由木生。所以，在古代，我们的先人是用木来做燃料的。用木做燃料，这就是五行的相生法，这样的相生非常合乎自然。合乎自然，当然就可以持续。过去在农村呆过的人，对这一点就会有很深的感受。以前，农村做饭都烧柴，柴是自己到山里打的，今年打过了，明年又会长出来，年复一年，没有穷尽。一个村庄几十户人，就那么几座山，多少千年前就开始在这儿打柴，可是打到现在还是那么多。为什么呢？因为木是可以再生的，这一点非常重要。联合国环境保护组织对可持续发展规定了两个基本条件，其一是你所利用的能源能够再生；其二是利用过以后能够降解。而以木为能源，以木来生火，就很符合上述这两个条件。所以，以木为燃料的发展方式，就是很完全的可持续发展。那么，让我们回到现代，现代的发展模式是一个什么模式呢？我们现在使用的燃料主要是石油和煤，石油与煤在前面的讨论中已经给它定过性，即都属于水类。所以，我们现在的模式实际上是直接用“水”来生火。水为什么可以生火呢？因为水中有真阳，水中有龙火。所以，我们现在所燃烧的实际就是坎中的真阳。坎中的这个真阳，前面我们已经强调过，它是用以温养地球生气的，地球的命根就要靠它来生养。现在我们把它开采出来做寻常的火用，这样一个真阳能不能再生呢？它不能再生！它不能像木那样，今年割了，明年又会长出来。所以，开采一点，用一点，它就少一点。开采得差不多了，坎中没有真阳了，地球的命根便没有了生养的来源。这个时候地球便真正地进入衰老，而生存于地球上的一切生命便面临着灭亡。传统以木来生火，现代直取水以生火。木生火，说明在过去木是一个主要的能源，而作为主要能源的木又是由何而生呢？由水而生。是水生木，而木生火也。由这个角度看，水最终还是能源的源泉。为什么五行的次第要以水为始呢？恐怕与这个问题是有关联的。既然水是最终的能源源泉，那么，上述两种取火的方式有什么区别呢？很重要的一个区别是，木生火的过程是一个大自然完全能够控制和把握的过程。为什么说这是自然可控可把握的过程呢？我们来看水生木，木生火的这个过程。我们采木来生火，采木来做燃料，这个过程完全是人为的，自然没有办法把握，你想割多少，你想砍多少，完全听凭人意。可是这个木的量却完全是由自然来把握的，水能生出多少木，以及木的再生速度，这个人没有办法主宰，完全要由水说了算，完全要由自然说了算。你砍多了，我不长出来，你人类还有什么招呢？只好封山育林了事。因此，大家仔细去琢磨这个水生木，木生火的过程，就能感受到它是很有意思的一个过程。而我们直接取水生火，以坎中的真阳为火，这个过程就完全不同了。这个过程自然根本没有办法把握，完全由我人类说了算，完全由欧佩克说了算。我想一天开采几万桶就开采几万桶，我只管每桶原油的价格，而不管你水中还有多少真阳。所以，这个过程就成为自然完全没有办法控制和把握的过程。这样一个过程怎么可以持续呢？前面我们曾列举了联合国环境保护组织对可持续发展规定的两个基本条件，以我看来，这两个条件说得还不是很究竟。最根本、最究竟的应该是，凡是符合自然，以及自然可控的这个发展，是可持续发展；反之，凡是不符合自然，以及自然不能控制和把握的这个发展，即为不可持续发展。老子为什么要将“道法自然”放在最高的一个境界来讨论呢？一方面是老子看到了人性有脱离自然，为所欲为的一面；另一方面则告诉我们只有法自然的道，才是真正的长久之道。二、厥阴病提纲有关厥阴病提纲，我们主要以 326条：“厥阴之为病，消渴，气上撞心，心中疼热，饥而不欲食，食则吐蛔，下之利不止。”的内容来展开。326 条是厥阴病的提纲条文，亦即厥阴病的病机条文，也是六经提纲条文中最长的一条。下面拟就条文所述诸证，分别讨论之。1.消渴（1）消渴泛义厥阴提纲条文第一个讲述的证就是消渴，消渴是什么意思呢？渴就是口渴，这个大家都应该很清楚。但是，有的人口渴并不一定想喝水，或者喝一点点润润口就行了，所以，就有口渴不欲饮之证。这样的渴就是渴而不消。那么，消渴呢？当然是既渴而又能饮水，而且饮后即消，口又很快地渴起来。这是消渴的一个大概意思。厥阴病为什么会导致消渴呢？历代的很多医家都认为是肝胃之热耗伤津液所致，包括现代通用的教材都是这个说法。但是，我们细细地来思考这个问题，就感到以热伤津液来解释厥阴的口渴未必恰当。厥阴的这个渴应该有它很特殊的意义。为什么这么说呢？道理很清楚，如果以热盛伤津来解释消渴，那厥阴的这个热怎么能跟阳明的大热相比？阳明的白虎人参汤证是舌上干燥而烦，欲饮水数升，所以，要讲热盛伤津，那么这个消渴理应放在阳明篇中。应该将阳明的提纲条文改为：“阳明之为病，消渴，胃家实。”而张仲景没有这样，反而将消渴置于厥阴提纲证之首，这就很明确地告诉我们，厥阴之渴是另有所因的。口渴虽是极普通和极常见的一个证候，但是，我们回看六经提纲条文，却只有厥阴提纲言及渴，这便提示我们消渴是厥阴病最容易出现的一个证，也是厥阴病最重要的一个证。因此，消渴对于厥阴病的诊断而言，便成为一个很重要的依据。（2）厥阴何以渴消渴为什么是厥阴病很重要的一个特征，厥阴病为什么最容易致渴？我们首先可以来感受一下口渴的过程，人之所以口渴，是因为口舌没有津液了，口舌干燥了。所以，阳明病在描述口渴的时候，多用舌上干燥。因此，口渴这个过程的感受器官是什么呢？应该就是口与舌。而口为脾之窍，舌为心之苗，所以，我们讲口舌，实际上就是讲了心脾，讲了火土。渴必由口舌，必由心脾，必由火土，这说明厥阴是最容易影响口舌、心脾、火土的因素，此亦为厥阴病渴的一个重要前提。渴与旱实际上是很相类似的，在天地则曰旱，在人则曰渴，都是缺少水来滋润的缘故。如前所云，水在江河湖海，其性本静，故水不能自润万物，必须借助其他中介的作用，方能滋润万物。那这个中介是什么呢？其中一个最重要的中介就是厥阴，就是木。因为木为水所生，是水之子，所以，在五行中，离水最近的应非木莫属。故前人将这样一个关系形容为“乙癸同源”。乙癸同源，实际上就是水木同源，既然是同源的关系，那当然最容易得到它。而心作为五行中的火，又为木之子，由木所生。因此，心的苗窍———舌要想得到滋润，就必须靠木吸水以上养，就必须靠木的中介作用。这是一个方面。另一方面就是木土的关系，木为什么能使土保持湿润，或者说厥阴为什么能够保证脾的口窍滋润呢？这一点我们看一看自然就会很清楚。在自然界，植物较多的地方，它的保湿性往往比较好，特别在原始森林里，不管春夏秋冬，它的土质都是湿润的。而在没有植被的地方，在黄土高坡，在沙漠里，这个情况就完全不一样，这里的土质往往都很干燥。可见太阴虽称湿土，如果没有木，这个土是湿不了的。前面我们曾经谈到，龙战于野，其血玄黄。龙是兴云布雨的东西，当然也就是保持天地不旱的重要因素。而龙属东方，龙归于木。这便彻证了木在滋润万物过程中的关键作用。因此，在正常情况下，厥阴能使心脾的苗窍———口舌保持充分的滋润，从而无有渴生。而一旦厥阴发生病变，心脾的苗窍便无法得到滋润，消渴便很自然的发生了。（3）六经辨渴上面我们谈到了厥阴与渴的特殊关系，厥阴病虽很容易致渴，但是，我们也应该看到它不是惟一的因素。所以，六经病中除太阴不言渴以外，其余各经皆有渴，这就有必要对六经口渴的各自特征作一个鉴别。首先我们看三阳的口渴。太阳口渴见于太阳府证中，由太阳气化不利所致，所以，太阳之渴必兼脉浮、发热、小便不利之证；接下来是阳明之渴，阳明之渴系热盛伤津所致，故常与四大证相伴，即大热，大汗，大烦渴，脉洪大；剩下的是少阳之渴，少阳之渴由枢机不利，影响开合，影响三焦所致，故少阳之渴多伴枢机不利之证，如往来寒热，胸胁苦满，脉弦细，口苦，咽干，目眩等。三阳之渴各有特征，在鉴别上不会有太多困难。
因此，人体的筋主要聚集在关节周围。而膝关节是聚集筋最多的地方，所以膝在《黄帝内经》中又被称为“筋之府”（筋的府库）。木的特性是曲直（能屈能伸），木在人体对应筋，筋的这些作用，确实能够很好地体现木的曲直特性。另一方面，《素问》许多篇章提到的“宗筋”。宗筋的含义虽然不止一个，但最主要的是指前阴，特别是指男性的阴茎。关于宗筋的这一含义，《灵枢·五音五味》篇的一段经文可以证明，其中说：“宦者去其宗筋，伤其冲脉。”宦者即宦官，近代又称太监，太监入宫前都要经过阉割，这就是《灵枢》所说的“去其宗筋”。宗筋的这一含义，又将我们带回到上述关于“风”的义理中。风代表雌雄相诱，风与生殖繁衍有关，而宗筋便是最主要的生殖器官。由此看来，天上的风、地上的木、身体的筋、体内的肝，足以证明《老子》所说的“人法地，地法天，天法道，道法自然”绝非虚言。天人相应的关系在这里证据确凿。《礼记·月令疏》说：“春季主生发，上天生育万物的盛德体现在木的位置上。”《礼记》这句话讲得很精彩，上天赋予我们的生育盛德在哪里呢？就在木的位置上。木主管宗筋，如果这个盛德不在木的位置上，还能在哪里呢？而宗筋要发挥作用，关键在于能够曲直。现在全世界阳痿的病人越来越多，这就是宗筋“曲而不直”了。为什么会曲而不直呢？这里面有很多原因。其中很重要的一方面是道德伦理方面的原因。因此，对于这类毛病，显然不是几个“伟哥”就能解决的。而作为中医，则应该在厥阴经上，在风木之气上去用心思考。② 五行次第在前面的各章中，我们着重谈了水、火、土、金，现在再加上木，五行的内容就基本圆满了。探讨五行，除了探讨它们各自的内涵，五行的次第仍是很值得关注的一个方面。有关五行的次第，在《尚书·洪范》中已经有明确的规定，其中说：“一曰水，二曰火，三曰木，四曰金，五曰土。”而河图的五行次第也与此相同。所以河图说：天一生水，地六成之；地二生火，天七成之；天三生木，地八成之；地四生金，天九成之；天五生土，地十成之。为什么五行是这样的次第呢？为什么要一曰水，二曰火，三曰木，而不能一曰木，二曰火，三曰水呢？这是一个很关键的问题。因为五行的这个次第向我们揭示了地球上各种物质的起源次第，地球上各种物种的生起次第，这对于我们研究地球、研究人类，无疑是很重要的线索。五行一水、二火、三木、四金、五土的这样一个次第说明了什么问题呢？它说明我们这个地球首先出现的第一个东西就是水，水是一切生命的基础，也是地球区别于太阳系其他行星的重要特征。在水之后出现的便是火。为什么水火首先出现呢？《素问·阴阳应象大论》说：“水火者，阴阳之征兆也。”所以水火出现了，就意味着阴阳出现了。而“阴阳者，天地之道也，万物之纲纪，变化之父母，生杀之本始”，所以，水火出现以后，便能很自然地化生五行，化生万物。因此，地球上的生命在水火之后，便得以逐渐地诞生。当然，这个生命的诞生是先有植物生命后有动物生命的。植物生命的代表是木，动物生命的代表是土。所以五行在水火之后首先有木，最后才是土。另外，单就动物生命而言，五行次第也能很好地揭示它的进化情况。所以，从五行里我们就知道，这个地球上最早出现的动物是水生动物，然后渐渐地发展为水陆两栖动物，最后才是陆生动物。因此，五行是始于水而终于土的。前面我们曾经谈过，五行与动物的关系是水为鳞虫，火为羽虫，木为毛虫，金为介虫，土为倮虫。所以，动物生命里首先诞生的是鳞虫，鳞虫也就是水生族动物，其次是羽虫，其次是毛虫，其次是介虫，最后是倮虫。什么是倮虫呢？人就是最有资格的倮虫！由此可见，人类是我们这个地球上所有的动物生命中，最后进化的一个动物生命。这与现代科学所研究的结论是完全一致的。面对这样一个结论，我们应该怎样对待古代的这个理论呢？应该刮目相看才是，应该肃然起敬才是！③ 木生火义前面我们谈到的风木，主要还是从医学的角度谈。现在我们不妨把眼界放宽一些，来看看木及其五行的相生关系在其他方面，如在社会、环境，乃至整个地球方面有什么意义。首先，我们来看水生木、木生火有什么样的意义呢？我觉得它最大的一个意义就是与现在最热门的一个话题——可持续发展有非常密切的关系。可以说，木生火是可持续发展的一个最为关键的环节。为什么这样说呢？我们可以一起来思考这个问题。什么是可持续发展？可持续发展的核心是一个什么问题？其实就是一个能源问题。如果能源能持续，那么，这样一个发展就是可持续发展。如果能源不能再生，不能持续，那还有什么可持续发展可言呢？能源虽然包括许多的方面，但是，关系到人类生存和发展的一个最最主要的方面就是燃料。燃料从五行来划分，它属于火。五行的火是由什么产生呢？是由木生。所以，在古代，我们的先人是用木来做燃料的。用木做燃料，这就是五行的相生法，这样的相生非常合乎自然。合乎自然，当然就可以持续。过去在农村呆过的人，对这一点就会有很深的感受。以前，农村做饭都烧柴，柴是自己到山里打的，今年打过了，明年又会长出来，年复一年，没有穷尽。一个村庄几十户人，就那么几座山，多少千年前就开始在这儿打柴，可是打到现在还是那么多。为什么呢？因为木是可以再生的，这一点非常重要。联合国环境保护组织对可持续发展规定了两个基本条件，其一是你所利用的能源能够再生；其二是利用过以后能够降解。而以木为能源，以木来生火，就很符合上述这两个条件。所以，以木为燃料的发展方式，就是很完全的可持续发展。那么，让我们回到现代，现代的发展模式是一个什么模式呢？我们现在使用的燃料主要是石油和煤，石油与煤在前面的讨论中已经给它定过性，即都属于水类。所以，我们现在的模式实际上是直接用“水”来生火。水为什么可以生火呢？因为水中有真阳，水中有龙火。所以，我们现在所燃烧的实际就是坎中的真阳。坎中的这个真阳，前面我们已经强调过，它是用以温养地球生气的，地球的命根就要靠它来生养。现在我们把它开采出来做寻常的火用，这样一个真阳能不能再生呢？它不能再生！它不能像木那样，今年割了，明年又会长出来。所以，开采一点，用一点，它就少一点。开采得差不多了，坎中没有真阳了，地球的命根便没有了生养的来源。这个时候地球便真正地进入衰老，而生存于地球上的一切生命便面临着灭亡。传统以木来生火，现代直取水以生火。木生火，说明在过去木是一个主要的能源，而作为主要能源的木又是由何而生呢？由水而生。是水生木，而木生火也。由这个角度看，水最终还是能源的源泉。为什么五行的次第要以水为始呢？恐怕与这个问题是有关联的。既然水是最终的能源源泉，那么，上述两种取火的方式有什么区别呢？很重要的一个区别是，木生火的过程是一个大自然完全能够控制和把握的过程。为什么说这是自然可控可把握的过程呢？我们来看水生木，木生火的这个过程。我们采木来生火，采木来做燃料，这个过程完全是人为的，自然没有办法把握，你想割多少，你想砍多少，完全听凭人意。可是这个木的量却完全是由自然来把握的，水能生出多少木，以及木的再生速度，这个人没有办法主宰，完全要由水说了算，完全要由自然说了算。你砍多了，我不长出来，你人类还有什么招呢？只好封山育林了事。因此，大家仔细去琢磨这个水生木，木生火的过程，就能感受到它是很有意思的一个过程。而我们直接取水生火，以坎中的真阳为火，这个过程就完全不同了。这个过程自然根本没有办法把握，完全由我人类说了算，完全由欧佩克说了算。我想一天开采几万桶就开采几万桶，我只管每桶原油的价格，而不管你水中还有多少真阳。所以，这个过程就成为自然完全没有办法控制和把握的过程。这样一个过程怎么可以持续呢？前面我们曾列举了联合国环境保护组织对可持续发展规定的两个基本条件，以我看来，这两个条件说得还不是很究竟。最根本、最究竟的应该是，凡是符合自然，以及自然可控的这个发展，是可持续发展；反之，凡是不符合自然，以及自然不能控制和把握的这个发展，即为不可持续发展。老子为什么要将“道法自然”放在最高的一个境界来讨论呢？一方面是老子看到了人性有脱离自然，为所欲为的一面；另一方面则告诉我们只有法自然的道，才是真正的长久之道。二、厥阴病提纲有关厥阴病提纲，我们主要以第326条：“厥阴之为病，消渴，气上撞心，心中疼热，饥而不欲食，食则吐蛔，下之利不止。”的内容来展开。326条是厥阴病的提纲条文，亦即厥阴病的病机条文，也是六经提纲条文中最长的一条。下面拟就条文所述诸证，分别讨论之。1.消渴（1）消渴泛义厥阴提纲条文第一个讲述的证就是消渴，消渴是什么意思呢？渴就是口渴，这个大家都应该很清楚。但是，有的人口渴并不一定想喝水，或者喝一点点润润口就行了，所以，就有口渴不欲饮之证。这样的渴就是渴而不消。那么，消渴呢？当然是既渴而又能饮水，而且饮后即消，口又很快地渴起来。这是消渴的一个大概意思。厥阴病为什么会导致消渴呢？历代的很多医家都认为是肝胃之热耗伤津液所致，包括现代通用的教材都是这个说法。但是，我们细细地来思考这个问题，就感到以热伤津液来解释厥阴的口渴未必恰当。厥阴的这个渴应该有它很特殊的意义。为什么这么说呢？道理很清楚，如果以热盛伤津来解释消渴，那厥阴的这个热怎么能跟阳明的大热相比？阳明的白虎加人参汤证是舌上干燥而烦，欲饮水数升，所以，要讲热盛伤津，那么这个消渴理应放在阳明篇中。应该将阳明的提纲条文改为：“阳明之为病，消渴，胃家实。”而张仲景没有这样，反而将消渴置于厥阴提纲证之首，这就很明确地告诉我们，厥阴之渴是另有所因的。口渴虽是极普通和极常见的一个证候，但是，我们回看六经提纲条文，却只有厥阴提纲言及渴，这便提示我们消渴是厥阴病最容易出现的一个证，也是厥阴病最重要的一个证。因此，消渴对于厥阴病的诊断而言，便成为一个很重要的依据。（2）厥阴何以渴消渴为什么是厥阴病很重要的一个特征，厥阴病为什么最容易致渴？我们首先可以来感受一下口渴的过程，人之所以口渴，是因为口舌没有津液了，口舌干燥了。所以，阳明病在描述口渴的时候，多用舌上干燥。因此，口渴这个过程的感受器官是什么呢？应该就是口与舌。而口为脾之窍，舌为心之苗，所以，我们讲口舌，实际上就是讲了心脾，讲了火土。渴必由口舌，必由心脾，必由火土，这说明厥阴是最容易影响口舌、心脾、火土的因素，此亦为厥阴病渴的一个重要前提。渴与旱实际上是很相类似的，在天地则曰旱，在人则曰渴，都是缺少水来滋润的缘故。如前所云，水在江河湖海，其性本静，故水不能自润万物，必须借助其他中介的作用，方能滋润万物。那这个中介是什么呢？其中一个最重要的中介就是厥阴，就是木。因为木为水所生，是水之子，所以，在五行中，离水最近的应非木莫属。故前人将这样一个关系形容为“乙癸同源”。乙癸同源，实际上就是水木同源，既然是同源的关系，那当然最容易得到它。而心作为五行中的火，又为木之子，由木所生。因此，心的苗窍——舌要想得到滋润，就必须靠木吸水以上养，就必须靠木的中介作用。这是一个方面。另一方面就是木土的关系，木为什么能使土保持湿润，或者说厥阴为什么能够保证脾的口窍滋润呢？这一点我们看一看自然就会很清楚。在自然界，植物较多的地方，它的保湿性往往比较好，特别在原始森林里，不管春夏秋冬，它的土质都是湿润的。而在没有植被的地方，在黄土高坡，在沙漠里，这个情况就完全不一样，这里的土质往往都很干燥。可见太阴虽称湿土，如果没有木，这个土是湿不了的。前面我们曾经谈到，龙战于野，其血玄黄。龙是兴云布雨的东西，当然也就是保持天地不旱的重要因素。而龙属东方，龙归于木。这便彻证了木在滋润万物过程中的关键作用。因此，在正常情况下，厥阴能使心脾的苗窍——口舌保持充分的滋润，从而无有渴生。而一旦厥阴发生病变，心脾的苗窍便无法得到滋润，消渴便很自然的发生了。（3）六经辨渴上面我们谈到了厥阴与渴的特殊关系，厥阴病虽很容易致渴，但是，我们也应该看到它不是惟一的因素。所以，六经病中除太阴不言渴以外，其余各经皆有渴，这就有必要对六经口渴的各自特征作一个鉴别。首先我们看三阳的口渴。太阳口渴见于太阳府证中，由太阳气化不利所致，所以，太阳之渴必兼脉浮、发热、小便不利之证；接下来是阳明之渴，阳明之渴系热盛伤津所致，故常与四大证相伴，即大热，大汗，大烦渴，脉洪大；剩下的是少阳之渴，少阳之渴由枢机不利，影响开合，影响三焦所致，故少阳之渴多伴枢机不利之证，如往来寒热，胸胁苦满，脉弦细，口苦，咽干，目眩等。三阳之渴各有特征，在鉴别上不会有太多困难。
Therefore, the sinews (Jin, tendons and ligaments) of the human body are mainly gathered around the joints. The knee joint is the place where the most sinews gather; thus, in the *Huangdi Neijing* (Yellow Emperor's Inner Canon), the knee is also called the "House of Sinews" (Jin Zhi Fu). Wood is characterized by bending and straightening (Qu Zhi); in the body, wood corresponds to sinews. These functions of sinews indeed well embody the bending and straightening nature of wood. On another aspect, many chapters of the *Suwen* (Basic Questions) mention the "Zongjin" (General Sinews). Although the meaning of Zongjin is not singular, it primarily refers to the anterior yin, specifically the penis in males. This meaning of Zongjin can be corroborated by a passage from the *Lingshu·Wuyin Wuwei* chapter: "Eunuchs have their Zongjin removed, injuring their Chong Mai (Penetrating Vessel)." Eunuchs, also known as castrated men in recent times, underwent castration before entering the palace, which is what the *Lingshu* refers to as "removing the Zongjin." This meaning of Zongjin brings us back to the aforementioned concept of Wind (Feng). Wind represents the mutual attraction of male and female; Wind is associated with reproduction and procreation, and Zongjin is the primary reproductive organ. Thus, the Wind in heaven, Wood on earth, Sinews in the body, and Liver in the zang organs fully prove that Laozi's statement "Man models himself on Earth, Earth on Heaven, Heaven on the Dao, and Dao on Nature" is by no means empty words. The relationship between Heaven and Man corresponding to each other is evidenced here conclusively. The *Liji·Yueling Shu* (Commentary on Monthly Ordinances of the Book of Rites) states: "Spring governs generation; the great virtue of Heaven's generation lies in the position of Wood." This sentence from the *Book of Rites* is brilliant. Where lies the great virtue of generation bestowed upon us by Heaven? It lies in the position of Wood. Wood governs Zongjin; if this great virtue were not in the position of Wood, where else could it be? For Zongjin to function, the key is its ability to bend and straighten. Currently, the number of patients with impotence worldwide is increasing; this is because the Zongjin bends but does not straighten. Why does it bend without straightening? There are many reasons for this. One important aspect is moral and ethical. Therefore, such ailments obviously cannot be solved by a few "Viagra"s. As practitioners of Traditional Chinese Medicine (TCM), we should focus our thoughts on the Jueyin (Terminal Yin) channel and the Wind-Wood qi. ② The Sequence of the Five Elements In previous chapters, we focused on Water, Fire, Earth, and Metal; now adding Wood, the content of the Five Elements is basically complete. When exploring the Five Elements, besides their respective connotations, the sequence of the Five Elements is still a very worthy aspect to pay attention to. Regarding the sequence of the Five Elements, it has been clearly stipulated in the *Shangshu·Hongfan* (Great Plan): "First is Water, second is Fire, third is Wood, fourth is Metal, fifth is Earth." The sequence of the Five Elements in the Hetu (River Map) is also the same. Thus, the Hetu says: Heaven generates Water with one, Earth completes it with six; Earth generates Fire with two, Heaven completes it with seven; Heaven generates Wood with three, Earth completes it with eight; Earth generates Metal with four, Heaven completes it with nine; Heaven generates Earth with five, Earth completes it with ten. Why is the sequence of the Five Elements like this? Why must it be first Water, second Fire, third Wood, and not first Wood, second Fire, third Water? This is a critical issue. Because this sequence of the Five Elements reveals the origin sequence of various substances on Earth and the emergence sequence of species on Earth, which is undoubtedly an important clue for studying the Earth and humanity. What does the sequence of Water, Fire, Wood, Metal, and Earth indicate? It indicates that the first thing to appear on our Earth was Water. Water is the foundation of all life and an important feature distinguishing Earth from other planets in the solar system. After Water appeared, Fire followed. Why did Water and Fire appear first? The *Suwen·Yinyang Yingxiang Dalun* (Major Discourse on the Correspondence of Yin-Yang and Phenomena) states: "Water and Fire are the omens of Yin and Yang." Thus, the appearance of Water and Fire implies the appearance of Yin and Yang. And "Yin and Yang are the Way of Heaven and Earth, the general principles of all things, the parents of change, and the beginning of life and death." Therefore, after the appearance of Water and Fire, the Five Elements and all things can naturally be generated. Consequently, life on Earth began to gradually emerge after Water and Fire. Of course, this emergence of life occurred with plant life preceding animal life. The representative of plant life is Wood, and the representative of animal life is Earth. Thus, among the Five Elements, Wood appears first after Water and Fire, and Earth comes last. Furthermore, regarding animal life alone, the sequence of the Five Elements can well reveal its evolutionary situation. Therefore, from the Five Elements, we know that the earliest animals to appear on Earth were aquatic animals, which gradually developed into amphibious animals, and finally terrestrial animals. Thus, the Five Elements begin with Water and end with Earth. We previously discussed that the relationship between the Five Elements and animals is: Water corresponds to Scales Creatures (Lin Chong), Fire to Feathered Creatures (Yu Chong), Wood to Hairy Creatures (Mao Chong), Metal to Armored Creatures (Jie Chong), and Earth to Naked Creatures (Luo Chong). Therefore, among animal lives, Scales Creatures were born first; Scales Creatures are aquatic animals, followed by Feathered Creatures, then Hairy Creatures, then Armored Creatures, and finally Naked Creatures. What are Naked Creatures? Humans are the most qualified Naked Creatures! Thus, humans are the last animal life to evolve among all animal lives on Earth. This is completely consistent with the conclusions of modern scientific research. Facing such a conclusion, how should we treat this ancient theory? We should look at it with new eyes and feel deep respect! ③ The Meaning of Wood Generating Fire The Wind-Wood we discussed earlier was mainly from a medical perspective. Now, let us broaden our horizons to see what significance Wood and the generating relationship of the Five Elements have in other aspects, such as society, environment, and even the entire Earth. First, let us look at the significance of Water generating Wood and Wood generating Fire. I think its greatest significance is closely related to the currently hottest topic—Sustainable Development. It can be said that Wood generating Fire is the most critical link in sustainable development. Why say so? Let us think about this question together. What is sustainable development? What is the core issue of sustainable development? Actually, it is an energy issue. If energy can be sustained, then such development is sustainable development. If energy cannot be regenerated or sustained, what sustainable development is there to speak of? Although energy includes many aspects, the most crucial aspect concerning human survival and development is fuel. From the perspective of the Five Elements, fuel belongs to Fire. What produces the Fire of the Five Elements? It is produced by Wood. Therefore, in ancient times, our ancestors used Wood as fuel. Using Wood as fuel is the method of generation of the Five Elements, which is very much in accordance with Nature. In accordance with Nature, of course, it can be sustained. People who have stayed in rural areas in the past will have a deep feeling about this. Previously, rural people cooked with firewood, which they cut themselves from the mountains. After cutting this year, it would grow again next year, year after year, endlessly. A village with dozens of households had only a few mountains, yet they had been cutting firewood there for thousands of years, and the amount remained the same until now. Why? Because Wood can regenerate, which is very important. The United Nations Environment Programme stipulated two basic conditions for sustainable development: first, the energy you utilize must be renewable; second, it must be degradable after use. Using Wood as energy and Wood to generate Fire fits these two conditions very well. Therefore, the development mode of using Wood as fuel is a very complete sustainable development. So, let us return to the modern era. What is the development model of modern times? The fuels we currently use are mainly petroleum and coal. In the previous discussion, Petroleum and Coal have been defined as belonging to the category of Water. Therefore, our current model is actually directly using "Water" to generate Fire. Why can Water generate Fire? Because within Water there is True Yang, and within Water there is Dragon Fire. Therefore, what we are actually burning now is the True Yang within Kan (the trigram Water). This True Yang within Kan, as we emphasized earlier, is used to warm and nourish the vital Qi of the Earth; the life root of the Earth relies on it for nourishment. Now we mine it out for ordinary fire use. Can such True Yang regenerate? It cannot regenerate! It cannot grow back next year like Wood, which grows back after being cut this year. Therefore, mining a little and using a little makes it less. When mining is almost exhausted and there is no more True Yang in Kan, the life root of the Earth loses its source of nourishment. At this time, the Earth truly enters senescence, and all life existing on Earth faces extinction. Traditionally, Wood was used to generate Fire; nowadays, Water is directly taken to generate Fire. Wood generating Fire indicates that in the past, Wood was a main energy source. But what produced this main energy source Wood? It was produced by Water. Water generates Wood, and Wood generates Fire. From this perspective, Water is ultimately the source of energy. Why does the sequence of the Five Elements start with Water? This is probably related to this issue. Since Water is the ultimate source of energy, what is the difference between the above two methods of obtaining Fire? An important difference is that the process of Wood generating Fire is a process that Nature can completely control and grasp. Why is this a controllable and graspable process by Nature? Let us look at the process of Water generating Wood and Wood generating Fire. We harvest Wood to generate Fire, harvesting Wood as fuel; this process is entirely artificial, and Nature cannot control it. You want to cut how much, you want to chop how much, it is entirely up to human will. However, the quantity of this Wood is completely controlled by Nature. How much Wood Water can generate, and the regeneration speed of Wood, humans cannot dominate; it is entirely decided by Water, entirely decided by Nature. If you cut too much and it does not grow back, what can you humans do? You can only close the mountain to nurture the forest. Therefore, everyone carefully pondering this process of Water generating Wood and Wood generating Fire can feel that it is a very interesting process. But our direct taking of Water to generate Fire, using the True Yang within Kan as Fire, is a completely different process. In this process, Nature has absolutely no way to control it; it is entirely up to us humans, entirely up to OPEC. I want to extract tens of thousands of barrels a day, so I extract tens of thousands of barrels; I only care about the price per barrel of crude oil, regardless of how much True Yang remains in the water. Therefore, this process becomes one that Nature has absolutely no way to control or grasp. How can such a process be sustained? Earlier we listed the two basic conditions for sustainable development stipulated by the United Nations Environment Programme. In my opinion, these two conditions are not sufficiently profound. The most fundamental and profound should be: any development that conforms to Nature and is controllable by Nature is sustainable development; conversely, any development that does not conform to Nature and cannot be controlled or grasped by Nature is unsustainable development. Why did Laozi discuss "The Dao models itself on Nature" at the highest level of realm? On one hand, Laozi saw that human nature has a side that detaches from Nature and acts arbitrarily; on the other hand, he tells us that only the Dao that models itself on Nature is the true long-lasting Dao. II. The Outline of Jueyin Disease Regarding the outline of Jueyin Disease, we mainly expand on the content of Article 326: "What characterizes Jueyin disease is excessive thirst (Xiao Ke), Qi rushing up to strike the Heart, heat and pain in the center of the chest, hunger but no desire to eat, vomiting roundworms after eating, and diarrhea that does not stop after purgation." Article 326 is the outline article of Jueyin disease, i.e., the pathogenesis article of Jueyin disease, and also the longest among the outline articles of the Six Channels. Below, we will discuss the various symptoms described in the article separately. 1. Xiao Ke (Excessive Thirst) (1) General Meaning of Xiao Ke The first symptom discussed in the Jueyin outline article is Xiao Ke. What does Xiao Ke mean? Ke is thirst, which everyone should be clear about. However, some people who are thirsty do not necessarily want to drink water, or drinking a little to moisten the mouth is enough; thus, there is a syndrome of thirst without desire to drink. Such thirst is thirst without consumption (Xiao). Then, what is Xiao Ke? Obviously, it is both thirsty and able to drink water, and after drinking, the thirst is quickly relieved, but the mouth becomes thirsty again very soon. This is the general meaning of Xiao Ke. Why does Jueyin disease lead to Xiao Ke? Many physicians throughout history have believed it is caused by Heat in the Liver and Stomach consuming Body Fluids (Jin Ye), including modern standard textbooks which hold this view. However, thinking carefully about this problem, we feel that explaining Jueyin's thirst solely by Heat damaging fluids may not be appropriate. Jueyin's thirst should have its own special significance. Why say so? The reasoning is clear: if we explain Xiao Ke by excessive Heat consuming fluids, how can the Heat in Jueyin compare with the Great Heat of Yangming? The Baihu Jia Renshen Tang (White Tiger Plus Ginseng Decoction) syndrome of Yangming presents with dryness on the tongue and restlessness, desiring to drink several liters of water. Therefore, if we talk about excessive Heat consuming fluids, this Xiao Ke should logically be placed in the Yangming chapter. The outline article for Yangming should be changed to: "What characterizes Yangming disease is Xiao Ke, and the Stomach and Intestines are solid." But Zhang Zhongjing did not do this; instead, he placed Xiao Ke at the head of the Jueyin outline syndrome. This clearly tells us that the thirst in Jueyin has a different cause. Although thirst is an extremely common syndrome, looking back at the outline articles of the Six Channels, only the Jueyin outline mentions thirst. This prompts us that Xiao Ke is the most likely syndrome to appear in Jueyin disease and is also the most important syndrome of Jueyin disease. Therefore, for the diagnosis of Jueyin disease, Xiao Ke becomes an important basis. (2) Why Does Jueyin Cause Thirst? Why is Xiao Ke an important characteristic of Jueyin disease, and why does Jueyin disease most easily cause thirst? First, we can experience the process of thirst. The reason humans feel thirsty is that there is no fluid in the mouth and tongue, making them dry. Therefore, when describing thirst in Yangming disease, the dryness of the tongue is often mentioned. Thus, what are the sensory organs for the process of thirst? They should be the mouth and tongue. The mouth is the orifice of the Spleen, and the tongue is the sprout of the Heart. Therefore, when we speak of mouth and tongue, we are actually speaking of the Heart and Spleen, and Fire and Earth. Thirst must come from the mouth and tongue, must come from the Heart and Spleen, must come from Fire and Earth. This indicates that Jueyin is the factor most likely to affect the mouth, tongue, Heart, Spleen, Fire, and Earth, which is an important premise for thirst in Jueyin disease. Thirst is actually quite similar to drought. In Heaven and Earth, it is called drought; in humans, it is called thirst. Both are due to a lack of water to moisten. As mentioned earlier, water in rivers, lakes, and seas is inherently quiet; thus, water cannot moisten all things by itself and must rely on the action of other intermediaries to moisten all things. What is this intermediary? One of the most important intermediaries is Jueyin, which is Wood. Because Wood is generated by Water and is the son of Water, in the Five Elements, nothing is closer to Water than Wood. Hence, predecessors described this relationship as "Yi and Gui share the same source" (Yi Gui Tong Yuan). Yi Gui Tong Yuan is actually Water and Wood sharing the same source. Since they share the same source, it is naturally easiest to obtain. The Heart, as Fire in the Five Elements, is the son of Wood, generated by Wood. Therefore, for the sprout and orifice of the Heart—the tongue—to receive moisture, it must rely on Wood absorbing water to nourish upwards, relying on the intermediary role of Wood. This is one aspect. On the other hand is the relationship between Wood and Earth. Why can Wood keep Earth moist, or why can Jueyin ensure the moistening of the Spleen's orifice? Looking at nature makes this clear. In places with abundant vegetation, moisture retention is often good. Especially in primeval forests, regardless of spring, summer, autumn, or winter, the soil quality is moist. In places without vegetation, on the Loess Plateau, or in deserts, the situation is completely different; the soil quality there is often very dry. It can be seen that although Taiyin is called Wet Earth, without Wood, this Earth cannot be wet. We previously discussed "Dragons fighting in the wild, their blood black and yellow." Dragons bring clouds and rain, and are certainly important factors in keeping Heaven and Earth from drying out. Dragons belong to the East, and Dragons return to Wood. This thoroughly proves the key role of Wood in the process of moistening all things. Therefore, under normal circumstances, Jueyin can keep the sprouts and orifices of the Heart and Spleen—the mouth and tongue—fully moistened, thus preventing thirst. Once Jueyin suffers from pathology, the sprouts and orifices of the Heart and Spleen cannot receive moisture, and Xiao Ke occurs naturally. (3) Differentiating Thirst among the Six Channels We have discussed the special relationship between Jueyin and thirst above. Although Jueyin disease easily causes thirst, we should also see that it is not the only factor. Therefore, except for Taiyin which does not mention thirst, all other channels have thirst. It is necessary to differentiate the characteristics of thirst in each of the Six Channels. First, let us look at the thirst of the Three Yang channels. Thirst in Taiyang appears in Taiyang Fu syndromes, caused by unfavorable Qi transformation of Taiyang; thus, thirst in Taiyang must be accompanied by floating pulse, fever, and difficulty urinating. Next is thirst in Yangming. Thirst in Yangming is caused by excessive Heat consuming fluids, so it is often accompanied by the Four Major Syndromes: Great Heat, Great Sweating, Great Restlessness and Thirst, and Surging Pulse. Remaining is thirst in Shaoyang. Thirst in Shaoyang is caused by unfavorable pivot mechanism, affecting opening and closing, and affecting the Sanjiao (Triple Burner); thus, thirst in Shaoyang is often accompanied by signs of unfavorable pivot mechanism, such as alternating chills and fever, fullness and distress in the chest and hypochondrium, string-taut and thin pulse, bitter taste in the mouth, dry throat, and vertigo. Thirst in the Three Yang channels each has its characteristics, and differentiation will not be too difficult.