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Huangdi's Inner Classic
pivot
""
Plain question
Two parts, is the earliest Chinese medical classics, one of the four classic works of traditional medicine (the other three are"
dysmenorrhea
""
On Febrile and miscellaneous diseases
""
Shennong's Herbal Classics
").
The Huangdi Neijing is a comprehensive book
Medical book
, in
Huang Lao
Taoism was theoretically established
Traditional Chinese medicine
superior
Theory of Yin-yang and five elements
","
Pulse theory
","
Tibetan-image theory
","
Meridian theory
","
Etiological theory
","
Pathogenesis theory
","
disease
","
Diagnostic method
", "Governance" and"
Science of health preservation
Theories such as "luck science" and "Luck science" discuss medicine from a holistic view, presenting a "holistic medical model" of nature, biology, psychology and society (according to modern scholars, it is believed that the traces of Huang Lao Taoism in this book are infiltrated by Wang Bing, a Taoist priest in the Sui and Tang Dynasties
[1-2]
).
Huangdi Neijing is the earliest and most influential medical book in China, and is respected as "the family of doctors" by later generations. The content of the Huangdi Neijing is very extensive. In addition to medicine, it also records ancient philosophy, astronomy, meteorology, phenology, biology, geography, mathematics, sociology, etc.
psychology
And infiltrated these knowledge and achievements into medicine, thus making the book a work with medicine as the main body and involving multiple disciplines.
[125]
[129]
- Book title
- Huangdi's Inner Classic
- alias
- Neijing
- class
- Medical science
- Foreign name
- Huang Di Nei Jing
- Valence value
- The first of the four classics of Traditional Chinese Medicine, "the ancestor of medicine"
catalogue
- 1Content introduction
- 2catalogue
- ▪Prime directory
- ▪Spiritual pivot catalog
- 3Historical background
- ▪Origin of name
- ▪Writing age
- ▪Biography evolution
- 4Academic thought
- 5Theoretical system
- ▪Theoretical spirit
- ▪Viscera theory
- ▪Pathogenesis theory
- ▪Diagnostic theory
- ▪Rule theory
- 6Value impact
Suwen focuses on the zang-fu organs,
Channels and collaterals
, etiology, pathogenesis, syndrome, diagnosis, treatment principle and acupuncture and other contents.
The Spiritual Pivot is an inseparable sister piece of Suwen, and its content is roughly the same. In addition to discussing the function, etiology and pathogenesis of zang-fu organs, it also focuses on the meridians and acupoints, needles, acupuncture methods and treatment principles.
[32]
Southern Dynasty · Full Yuan starting article
Volume 1, Pingren meteorological Theory first, Death and life second, Viscera Qi Law time theory third, Xuanming five Qi article fourth, economic cooperation theory fifth, regulating the Scriptures sixth, four times from the seventh, all seven.
卷二，移精变气论第八，玉版论要篇第九，诊要经终论第十，八正神明论第十一，真邪论第十二，标本病传论第十三，皮部论第十四，气穴论第十五，气府论第十六，骨空论第十七，缪刺论第十八，凡十一篇。
The Yellow Emperor's Internal classics collected by Waseda University in Japan
Volume four, Anger through heaven on the 25th, the whole shortage of true speech twenty-sixth, Yin and Yang on the 27th, the meridian of the 28th, through the assessment of the truth on the 29th, too Yin and Yang Ming Li article thirty, the inverse tone of thirty-one, the theory of flaciness thirty-two, where eight.
Volume 5, the Five viscera, XXXIII, Soup Liquor, XXXIII, Heat XXXIII, Stinging Heat XXXIII, Fever XXXVII, Malaria XXXIII, Stomach and Middle XXXIII, Heat XXXIII, Disease and energy XXxi, Odd diseases XXXIII, all ten.
Volume 6, Pulse should be subtle on forty-three, Jade Mechanism True Zang on forty-four, Pricking Malaria on forty-five, Pricking lumbago on forty-six, Pricking Qi on forty-seven, pricking Prohibition on forty-eight, pricking Zhi on forty-nine, pricking Zhi on fifty, four times pricking reverse on fifty-one, all eight.
Volume seven, Que.
Volume 8, Arashi 52nd, Water heat points 533rd, White and Black calmly 54th, on fault 55th, Fang on blindness 56th, Yin and Yang category 57th, four diseases category 58th, Fang on the rise and fall 59th, Fang on the solution of the 60th, all nine.
Volume 9, Ancient Naivete on sixty-one, four Qi regulating God on sixty-two, Yin and Yang should be like the Great sixty-three, Five viscera generating article sixty-four, Different Fa Prescriptions on sixty-five, cough on sixty-six, Wind on sixty-seven, Great Strange on sixty-nine, Pulse interpretation article seventy, and ten.
These eight books make up seventy.
Tang Wang Bing
Shengsheng, Yin and Yang, Zang-fu organs, treatment, pulse, pathogenesis, disease syndrome, acupuncture, Jing Qi and blood, luck, four diagnoses
Volume One, the ancient innocence of the first, the four Qi to regulate the God of the second, the angry heaven of the third, the Jin deficient speech of the fourth.
Volume two, Yin and Yang should be like the Great Treatise fifth, the Clutch of Yin and Yang sixth, and the other Yin and Yang seventh.
Book three, the Mystical Scriptures of the Spirit Orchid, the eighth, the sixth, the ninth, the Fifth, the tenth, and the eleventh.
Huangdi inner classics Ling Shu Ming Gu Cong De reprint shadow Song
Volume 5, Pulse to be subtle essay 17, Flat people meteorological essay 18.
Volume 6, Yuji ZhenZang Essay nineteenth, three nine Hou essay twentieth.
Volume 7, the Meridian Vein section 21, the Qi-Stored Method section 22, Xuanming Five Qi section 23, Blood Qi Form chapter 24.
卷八，宝命全形论篇第二十五，八正神明论篇第二十六，离合真邪论篇第二十七，通评虚实论篇第二十八，太阴阳明论篇第二十九，阳明脉解篇第三十。
Volume 9, Treatise on Heat XXXI, Stinging Heat XXXII, Treatise on fever XXXIII, Treatise on Countertone XXXIV.
Book 10, Treatise on Malaria 35th, Stinging Malaria 36th, Qi Jue 37th, cough 38th.
Book 11, on pain 39, on abdominal midsection 40, and on lumbago 41.
Book 12, Treatise on Wind 42nd, Treatise on Arthralgia 43rd, Treatise on Impotence 44th, and Treatise on Jue 45th.
Book XIII, On Diseases and Abilities 46th, on Strange Diseases 47th, on Great strangeness 48th, and on Pulse Interpretation 49th.
Book XIV, on Needling, fifty, on Needling, fifty-one, on Needling, fifty-two, on needling, fifty-three, on needling, fifty-four, and on Long needling, fifty-five.
Volume 15, Skin Section 56, Meridians Section 57, Air Holes Section 58, Qi House Section 59.
Volume 16, Bone Emptiness article 60, Water Heat Point article 61.
Book XVII, Sutras 62.
Volume 18, Mu Thorn on Article 63, Four Times Thorn on Article 64, Specimen Disease on Article 65.
Volume 19, the Great Treatise of the Tianyuan Dynasty, the Great Treatise of the Fifth Running, the Great Treatise of the Sixth, and the Great Treatise of the Sixth.
Volume 20, Treatise on Qi Alternation, sixty-ninth, Treatise on Wuchang Politics, seventy.
Volume 21, Six Yuan Zhengda Treatise seventy-one, Pricking Fa Treatise seventy-two (posthumous Treatise), This disease treatise seventy-three (posthumous treatise).
Book 22, in the most truth, to discuss chapter 74.
Book 23, to Teaching seventy-five, to calm seventy-six, to sparse five over seventy-seven, and to four losses seventy-eight.
Volume 24, Yin and Yang Class, 79, the rise and fall of the formula, 80, and the Interpretation of the essence, 81.
Volume one, nine needles twelve original first, the second, the small needle solution third, evil gas hidden house disease form fourth.
Volume two, root knot fifth, longevity and death rigid and soft sixth, official needle seventh, this God eighth, end beginning ninth.
The tenth meridian, the eleventh meridian, and the twelfth meridian.
Volume 4, the thirteenth meridian tendon, the fourteenth bone degree, the fifteenth battalion of fifty, the fifteenth battalion of Ying Qi, the sixteenth battalion of Ying Qi, the eighteenth battalion of pulse Degree, the nineteenth Chi of four.
Huangdi internal classics plain question Ling Shu compilation
Volume 6, the teacher's passage twenty-ninth, the killing of qi thirty, the stomach thirty-first, the Pingren never Valley thirty-second, the Sea thirty-third five chaos thirty-fourth, the expansion thirty-fifth, five 癃 body fluid difference thirty-sixth, five reading five make thirty-seventh, the reverse along the fat and thin thirty-ninth, the blood collages thirty-ninth, Yin and Yang turbidities forty.
Volume 7, Yin and Yang 繋 Sun and moon forty-one, disease transmission forty-two, evil hair dream forty-three, Shunqi day is divided into four hours forty-four, external Chuai forty-five, five changes forty-six, this collection forty-seven.
Volume eight, forbidden to take forty-eight, five colors forty-nine, on yong fifty, back Shu fifty-one, Wei qi fifty-two on pain fifty-three, Tiannian fifty-four, inverse fifty-five, five taste fifty-six.
Volume nine, water swelling fifty-seventh, thief wind fifty-eighth, Wei qi disorder fifty-ninth, jade version sixty, five ban sixty move to lose sixty-two, five taste on sixty-three, twenty-five Yin and Yang sixty-four.
Volume 10, five sounds and five flavors Sixty-five, all diseases are born sixty-six, needle sixty-seven, upper diaphragm sixty-eight, anxious speechless sixty-nine cold heat seventy, evil guest seventy-one, through heaven seventy-two.
Volume 11, function 73, on disease diagnosis ruler 74, piercing section true evil 75, Wei Qi line 76, nine palace eight wind 77.
Volumes 12 and 9 of the seventy-eighth needle, of the seventy-ninth Dew, of the eightieth doubt, of the eighty-first ulcer.
Huangdi's Inner Classic
The so-called "medical classics" is to elucidate human physiology,
pathology
Medical theory, diagnosis, treatment and prevention
[4]
. It is called "Jing" because of its importance. Ancient people called important books that had certain rules and generally had to be studied "classics", such as Confucianism.
The six channels
", Lao Tzu's Tao Te Ching and the plain"
Three-character classic
"Wait. The reason why it is called "inner classics" is not like
Wu Kun
"Suwen Note" and Wang Jiuda's "Internal Cooperation Category" called "the Yin and Yang within the five", but not
Zhang Jiabin
The Sutra of the Class says, "The inner being is the way of life," but it is only the opposite of the outer being. This is similar to the "Korean poetry internal biography", "Korean poetry external biography", "Spring and Autumn Annals", "Spring and Autumn Annals",
Zhuangzi
The "Inner part" and "Outer part" of "Han Feizi" have the same meaning of "Inner reserve" and "Foreign reserve", but the "Yellow Emperor's Foreign Classics" and Bian Que and Bai's classics have been lost.
[5]
Huangdi Neijing, also known as Neijing, is one of the earliest Chinese classics and the first of the four classics of traditional Chinese medicine. Pass on as
Yellow Emperor
What you do is in your name. However, it is generally recognized that the book was finally formed in the Western Han Dynasty, and the author was not a single person, but was inherited and developed by the Chinese doctors Huang Lao
[6]
. As pointed out in "Huainan Zi · Xiuwu Training", the title of "Yellow Emperor" is intended to trace the source and worship the root, so as to explain the early development of Chinese medicine culture
[8]
. It was not the word of the moment, nor the hand of one man.
[9]
When the Huangdi Neijing was written, the ancients had three main viewpoints:
Pre-qin period
Those who hold this view have the Jin Dynasty Huangfumi
[10]
Song Dynasty
Linyi
, high warranty
[11]
Let's wait. They believed that such a scientific masterpiece as the Yellow Emperor's Neijing could not be written by a sage without knowledge of wisdom, so it must have been written by the Yellow Emperor.
Warring States period
Those who hold this view have the Song Dynasty
Shao Yong
[12]
,
Cheng Hao
[13]
,
Sima Guang
[14]
,
Zhu Xi
[15]
Ming Dynasty
Sang Yue
,
Fang Yizhi
[16]
Fang Xiaoru
[17]
Qing Dynasty
Wei Litong
[18]
Let's wait. The main reasons are as follows: Firstly, comparing Huangdi's Neijing · Suwen with Zhou Li, which is also in the Warring States period, there are many similarities, which is sufficient to prove that the two books are works of the same era and the same ideological system; Secondly, the content of medical theory in Shiji · Bian Que Biography is similar to that in Huangdi's Neijing · Suwen, but it is much simpler and more primitive, while the content of medical theory in Shiji · Canggong Biography is more advanced than that in Huangdi's Neijing · Suwen. Huangdi's Inner Classic should be written after the Bian Que period and before the Cang Gong period, that is, the Warring States period. Finally, taking the style of "Huangdi Neijing" as an example, we can also illustrate this point: the prose of the pre-Qin Dynasty is mostly composed of rhymes, and the text of "Suwen" is especially rich in rhymes.
[19]
Qing dynasty "s"
A concise catalogue of the four libraries
"Further affirms this statement
[20]
Because the Siku Quanshu had a very high status in ancient Chinese academic circles, this statement was accepted by many people.
Western Han Dynasty
Huangdi's Inner Classic
Expert in modern Chinese medicine
Liu Changlin
[22]
Wu Wending
[23]
This view is shared by others. The main reasons are as follows: First, the Yellow Emperor's Inner Classic has a total length of about 200,000 words, which can be said to be a great work more than 2,000 years ago. Compiling such a medical book requires a stable social environment, which needs to spend huge manpower and material resources, which was divided by seven Xiong in the years of war
Warring States Period
It's impossible. Only in...
The Western Han Dynasty (206 B.C.)
During the period, with the political stability and economic development, it provided realistic conditions for medical scientists to compile medical books. Second, the early West Han Huainan king
Liu An
"Huainan Zi Xiu Wu Xun" said: "secular people respect the ancient but cheap today, so for the Tao must remember Shennong, yellow Emperor and then can enter the talk." Huangdi Neijing is different from "Huangdi Neijing" in title and ideological content.
Huang-lao school
The close connection also provides evidence that the book can only be written in the heyday of the "Huang-Lao School" in the Western Han Dynasty. Third, Sima Qian, in the Western Han Dynasty, recorded that among the ten medical books that Chun Yuyi, a famous doctor in the early Western Han Dynasty, received from his teacher Gongcheng Yangqing, there was no Huangdi Neijing, which is enough to show that Huangdi Neijing could not have been written before the Western Han Dynasty.
[19]
It can be seen from the above point of view that the ancients believed that the Huangdi Neijing was written in the Warring States period. However, it cannot be considered that all the chapters of "Su Wen" and "Spiritual Pivot" have gone to war countries. Medical scientist at the end of Yuan and the beginning of Ming
Lv Fu
He has expressed a pertinent opinion that the inner Scriptures are not the words of a moment, nor the hand of a single person
[9]
.
Yao Jiheng
An Examination of Ancient and Modern Counterfeit Books, A Preface to Suwen and Zhuliuo by Zhou Mu,
Cheng Minzheng
"Xin 'an Literature Collection: Luck",
Huang Thanzeng
"Wuyue Mountain People Collection · Internal Scripture Notes Preface" and others also agree with Lv Fu.
[24]
A more scientific point of view is that the Huangdi Neijing was not completed by one author in a short period of time, but was assembled by multiple authors over a longer period of time:
First, the pre-Qin style has many rhymes, and some chapters in the Huangdi Neijing also have many rhymes, which may be the works of the pre-Qin period.
Huangdi's Inner Classic
Some of the references in the Huangdi Neijing, such as the Upper and Lower Classics and Shizidu, are works of the Warring States period or even earlier.
4. "On the Total Form of Su Wen · Bao Life"
A surname
The term "is the name of the people in the Warring States and Qin Dynasties, and the" Su Wen · Linglan Secret Classics "in the"
The official of the phase Fu
"And"
Governor of the state capital
It was an official name that appeared in the Cao Wei period.
Five, "Ling Shu" in the individual chapters of late, such as "Yin and Yang system of Sun and moon" there is "Yin, the birth of Yang in the first month" sentence, so it can be concluded
Emperor Wu of Han
After the first year of the Taichu calendar (100 BC).
[5]
Some chapters in Suwen use Ganzhi years, and the use of Ganzhi years is the Eastern Han Dynasty. The seventh volume of "Su Wen" has been lost for a long time, and Tang Wang Bing added "Tianyuan Ji Da", "Five Running Da", "Six micro Contents Da", "Qi Alternation Da", "Wuchang Zheng Da", "Six Yuan Zhengji Da" and "Zhizheng Da", which is actually another medical book "Yin and Yang Da". It can be concluded that it must be in the Eastern Han Dynasty
Emperor Zhang of Han
After the promulgation of the quarter calendar in the second year of Yuan and the second year (085); By the way it was
Zhang Zhongjing
Write"
On Febrile and miscellaneous diseases
Therefore, it must precede Zhang Zhongjing.
[5]
The 72nd "On the Acupuncture of the Fa" and the 73rd "On the Disease" in "Suwen" were already unwritten when Wang Bing wrote "Suwen"
Liu Wenshu
When he wrote "Suwen into the style of Luck on Ao", he displayed the two pieces as "Suwen's Legacy". It can be considered that these two works are forged between Tang and Song dynasties.
[5]
In summary, the Huangdi Neijing is not a book of the time, the author is not a single person. His pen should be written in the Warring States, and some of his chapters were written in the Han Dynasty. As for the supplement of Wang Bing and the attachment of Liu Wenshu, it should not be regarded as the Huangdi Neijing text, but it is also necessary to consider it as the Neijing according to custom.
[5]
1. Plain Question
The Yellow Emperor's Internal classics collected by Waseda University in Japan
Lin Yi, Gao Baoheng and others' "new correction" said: people are living beings with qi shape, it is inevitable that there will be different diseases, so it is explained in the form of questions and answers, which is the original meaning of "Su Wen"
[25]
. Sui Dynasty
Yang Shangshan
It is quite insightful to collate the Neijing and call it Huangdi Neijing Taisu.
[5]
"Su Wen" since the Warring States period of the book to the Qi Liang
From full value
The old system of nine volumes has been maintained in the preparation of "Suwen Training", but the seventh volume of "Suwen" has been lost when the whole Yuan began to write "Suwen". Wang Bing believes that it is "afraid of others and when there is a hidden, so the seventh volume of the division's hidden". Wang Bing said that he had "obtained the secret book of his master Zhang Gong", "so he wrote a note, used to transmit immortal, and the volume of the old collection, a total of eighty-one and twenty-four volumes". Because Wang Bing added seven major treatise, such as "Tianyuan Ji Da", "Wurun Da", "Six Micro Contents Da", "Qi Change Da", "Wuchang Zheng Da", "Six Yuan Zhengji Da" and "Zhzhenyao Da", and widely noted the full text of "Suwen", it was greatly expanded from the original nine volumes to 24 volumes, thus becoming the current popular "Huangdi Neijing Suwen". Of course, there are the twelve volumes of Hu's "Gulin Shu Tang" in the Yuan Dynasty and the Ming Dynasty
legitimacy
Fifty volumes of "Daozang" were published during the years, but its contents and titles did not change, just like Wang Bing's old works.
Ii. The Spiritual Pivot
The Spiritual Pivot was originally called the Needle Sutra. The first "Nine needles twelve original" has "first set up" needle classics ", equivalent to self-introduction. Later called the Nine Books.
[26]
Jin Huangfumifu is also called "needle classics", and then there is "nine vacuity"
[27]
Nine Spirits
[28]
Huangdi Needle Classics
[29]
isonym
Huangdi's Inner Classic
The evolution of the name of the Spiritual Armature is basically like this, but the meaning of its name needs to be analyzed concretely. Horse 翃
[30]
and
Zhang Jiabin
[31]
Thought it was because of the Cardinal's mystery. "Ling Shu" mainly studies acupuncture problems, so it is called "needle classics"; Because its volumes are nine volumes, it is called "Nine Volumes", and therefore has "Nine spirits" and "nine vacuity" and other names.
As for the "Lingshu", although there are "nine volumes", "nine deficiency", "nine spirits" and "needle classics" several transmission systems, but after the Sui and Tang Dynasties were lost. In Song Dynasty, Lin Yi and Gao Baoheng were unable to correct medical books because of their imperfections. The Southern Song Dynasty
Shi Song
Although the "Spiritual Pivot" offered is different from the "Spiritual Pivot" quoted by Wang Bing and the "Spiritual Pivot" only quoted by Wang Bing in content, it is the only version that exists in the world. The reason why Shi Song changed the "Ling Shu" into 24 volumes is just to have the same number of volumes as the "Suwen" noted by Wang Bing. Since both books were originally nine volumes, they ended up in twenty-four volumes.
[5]
In the Yuan Dynasty, Hu's "Gulin Shu Tang" edition of "Ling Shu" was divided into twelve volumes, which was also matched with the twelve-volume edition of "Su Wen". As for the Ming Dynasty's Daozang edition, there are only 23 volumes instead of 50 volumes, it is because the volume of the Spiritual Shu is smaller than that of Suwen.
In short, the 24-volume version of Suwen written by Wang Bingzi is the earliest existing version corrected by the Correction Medical Book Bureau of the Northern Song Dynasty.
Shi Song's adaptation of the 24-volume "Spiritual Pivot" is the earliest and only surviving version.
[5]
New Huangdi Inner Classics Ling Shu 24 volumes
New Huangdi Inner Classics Ling Shu 24 volumes
The Huangdi Neijing accepted the ancient Chinese materialistic philosophy of Qi monism, which regarded man as a part of the whole material world, and all things in the universe were formed by its original material "qi". Under the guidance of the concept of "man and the earth" and "corresponding to the sun and the moon", man and nature are closely linked together.
[5]
First, "Qi" is the origin of all things in the universe
A surname
In the Tao Te Ching, it is said: "When things are mixed, they are born first." Lonely Xi lonely Xi, independent without changing, walking around without being in danger, can be the mother of the world." The primordial matter that formed the world is thought to be the Tao of 形而上者.
Song 钘
,
Yin Wen
This primordial substance is called "qi". Influenced by these theories, "Huangdi's Inner Classic" also believes that "qi" is the origin of all things in the universe, "too empty and boundless, Zhaojihua Yuan, ten thousand materials beginning, five fortunes ending in heaven." Before heaven and earth were formed, there was qi, which was filled with the emptiness and continued to run, and then everything in the universe came into being
[96]
. This is actually to reveal the natural laws of celestial evolution and biogenesis. Before the universe was formed, it was too empty. Taixu is full of the original yuan Qi, these qi is the beginning of the creation of heaven and earth. Because of the movement of Qi, since then there have been stars, seven Yao, Yin and Yang, cold and summer, there are all things. The movement of Yin-yang and five elements determines the movement and change of the earth and the occurrence and development of all things.
[5]
Second, the relationship between man and nature
Huangdi Neijing holds that man and nature are closely related and corresponding, and the movement changes of nature affect human body all the time. "The Theory of the Total Form of Su Wen Bao Life" says: "Man lives by the Qi of heaven and earth, and the Fa of the four times is completed." It means that human beings, like all things in the universe, are born from the Qi of heaven and earth and grow according to the law of the four hours
[97-98]
. Between heaven and earth, we must rely on the movement and nourishment of Yin and Yang of heaven and earth to survive.
[99]
The internal environment of the human body must be coordinated and consistent with the external environment of nature, which requires people to have a strong adaptability to nature. "Ling Shu · five 癃 body fluid difference" said: "The summer clothes are thick and open, so sweat out. ... Cold is Cou Li closed, qi wet can not, underwater stay in the bladder, it is drowning and gas." This is obviously the adaptation of water and liquid metabolism to the external environment. Human pulse is manifested as spring string, summer flood, autumn hair and winter stone, which is also due to the adaptive response of human Qi and blood to different climate changes in spring, summer, autumn and winter, so as to achieve coordination and unity with the external environment. If people violate the healthy way of spring and summer, autumn and winter harvesting, it is possible to produce lesions
[100]
. Even within a day, between day and night, the human body will also change with the rise and fall of the sun's qi. In case of violation
Objective law
Will also be damaged.
[101]
The corresponding relationship between man and nature can be seen everywhere in the Huangdi Neijing. Whether it is physiology or pathology, whether it is health prevention or diagnosis and treatment, it is inseparable from the guidance of this theory.
Third, man is the unity of Yin and Yang
Man is
Contradiction between Yin and Yang
The unity that is determined at the beginning of life
[102]
. The essence coitus of the living parents, that is, the two qi coitus of Yin and Yang, forms the living body
[103]
. After the formation of a living body, Yin and Yang exist in it, which are the conditions for the existence of each other. Mutual contact, mutual education, mutual transformation, and mutual struggle.
[104-105]
From the perspective of the organization structure of the human body, the Huangdi Neijing regards the human body as a unity of Yin and Yang opposites at all levels
[106]
Also, each viscera and each fu-organ are separated from Yin and Yang, so that each level, regardless of the whole and the local, organizational structure and physiological function form the unity of Yin and Yang opposites.
Fourth, the human body is the coordination of the five systems of liver, heart, spleen, lung and kidney
The five viscera mentioned in Huangdi Neijing actually refers to the five major systems with liver, heart, spleen, lung and kidney as the core.
[5]
Take the heart as an example: the heart in the chest, for the sun in the Yang, through the summer qi, the Lord God, the Lord blood, the heart of the small intestine, blood, Rong color, its China in the face, Tibetan pulse, Sheshan, opening in the tongue, in the will for joy. When talking about the physiology and pathology of heart, we should at least consider the above aspects systematically so as not to lose one-sided. Therefore, each viscera is a big system, and the five systems are linked together through the meridians, qi and blood, forming a unity. These five systems also coordinate, nourish and restrain each other according to the law of five elements, and each system engages in various life activities according to its inherent law in a relatively stable state.
[5]
V. View of life
Huangdi Neijing denies the existence of supernatural and superphysical gods, and recognizes that the phenomenon of life originates from the contradictory movement of life itself. It is believed that Yin and Yang are the beginning of all things
[107]
. For the whole biological world, it is believed that all things in heaven and earth and people are the products of the intersection of Yin and Yang. Yin-yang and the two qi are eternal movement, the basic way is to rise and fall
[108]
. The Inner Classic of Huangdi regards essence as the basic substance of life and the driving force of life
[109]
. in
Spiritual Pivot and Meridians
It also describes the development process of embryonic life: "People are born, first into essence, essence into brain marrow." The bones are dry, the veins are camp, the sinews are stiff, the flesh is the wall, the skin is firm and the hair is long." This understanding of the property of living matter and embryonic development is basically correct.
[5]
6. Unity of form and spirit
Huangdi Neijing explains the dialectical unity of body and spirit, pointing out that spirit is unified in body and spirit is a life movement produced by body.
[110]
Among the pre-Qin sons, no one had a clearer and more scientific understanding of God and the relationship between form and spirit than the Huangdi Neijing. There are many discussions on the unity of form and spirit, such as "Spiritual Pivot · Tian Nian".
[111]
And "Plain Question: Ancient Innocence"
[112]
. If the form and spirit are not unified and compatible, people will die. Such as "Vegetarian · Soup mash Li"
[113]
And "Plain Question · Inverse Tone"
[114]
. The Huangdi Neijing, a view of the unity of form and spirit, has made a great contribution to ancient Chinese philosophy.
The Yellow Emperor's Inner Classic
Five elements
With the human body as the main research object, the medical scientists formed a unique ideological system of the unity of heaven and man.
|
Five elements
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orientation
|
Time sequence
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Five kinds of qi
|
Biochemistry
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dirty
|
relieving
|
The orifices
|
The body of the
|
Tzu chi
|
color
|
taste
|
The sound
|
The sound
|
The valley
|
|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|
|
wood
|
In the east
|
In the spring
|
The wind
|
raw
|
liver
|
bravery
|
Orders,
|
reinforcement
|
nu
|
green
|
acid
|
Angle
|
call
|
rice
|
|
The fire
|
south
|
In the summer
|
heat
|
long
|
heart
|
Small intestine
|
The tongue
|
pulse
|
xi
|
red
|
bitter
|
smile
|
millet
|
|
|
soil
|
In the
|
Long summer
|
wet
|
the
|
The spleen
|
The stomach
|
mouth
|
meat
|
think
|
yellow
|
gump
|
palace
|
song
|
millet
|
|
gold
|
In the west
|
In the autumn
|
dry
|
closed
|
lung
|
large intestine
|
The nose
|
Fur and feather
|
sorrow
|
white
|
simba
|
shang
|
cry
|
mai
|
|
water
|
north
|
In the winter
|
cold
|
hidden
|
renal
|
bladder
|
ear
|
bone
|
A fear of
|
black
|
salty
|
feather
|
groan
|
glycine
|
Huangdi inner classics and spiritual pivots
The "whole concept" emphasizes that the human body itself and nature are a whole, while the structure and various parts of the human body are related to each other.
"Yin-yang and five elements" is a theory used to explain the unity of opposites between things.
[5]
③ "Tibetan-like meridians" is based on the study of the viscera of the human body,
Twelve meridians
Physiological functions, pathological changes and their relationship are the main contents.
④ "etiology and pathogenesis" describes whether various pathogenic factors act on the human body and the internal mechanism of disease occurrence and change.
(5) "Diagnosis and treatment principles" is the basic principle of TCM to understand and treat diseases.
⑥ "Prevention and health" systematically expounds the health theory of traditional Chinese medicine, which is an important summary of the health prevention experience.
The "luck theory" studies the influence of natural climate on human physiology and pathology, and uses this as a basis to guide people to seek benefits and avoid hazards.
[5]
The doctors of the past dynasties used the classification method to study the Huangdi Neijing. One of the most complicated categories is
Yang Shangshan
, divided into 18 categories; The simplest is
Shen Youpeng
, divided into 4 volumes. The understanding of each family is more consistent with the four theories of viscera (including meridians), pathogenesis, diagnosis and treatment. These four universities are said to be the main contents of the theoretical system of Huangdi Neijing.
[5]
The theory of viscera and meridians is a theory that studies the physiological functions of viscera and meridians, their relations with each other, their external appearances and even their relations with the external environment.
[5]
The theory of zang-image is based on the five viscera, six viscera and twelve meridians
[33]
. Of course, the content of anatomy is far more than this, but the more important thing is that through a large number of medical practice, continuous understanding, repeated demonstration and this theory gradually enriched, and finally reached the height of clinical guidance.
[5]
"Huangdi Neijing" fully realized the dialectical law of "everything inside must be formed outside", so that the theory of viscera was systematized and perfected
[34]
. The theory of zang-image mainly includes three parts: Zang-fu organs, meridians and spirits. The zang-fu organs are composed of five viscera, six fu-organs and extraordinary fu-organs.
The five viscera are liver, heart, spleen, lung and kidney.
[35 and 36]
Six fu organs, namely gallbladder, stomach, large intestine, small intestine, bladder and three jiao.
[37]
The fu-organs of strange constancy
It is also a fu organ, but it is different from the usual. It refers to brain, marrow, bone, pulse, gallbladder and female cells. Here edge gall is one of the fu-organs, but also belongs to the strange constant fu-organs.
[38]
Although the zang-fu organs are divided due to their different forms and functions, they are not isolated, but cooperate with each other and use each other.
39 - [40]
The meridians system can be divided into three parts: meridians, choroidal veins and acupoints
[41]
. There are twelve meridians: hand Taiyin lung meridian, hand Yangming large intestine meridian, foot Yangming stomach meridian, foot Taiyin spleen meridian, hand Shaoyin heart meridian, hand Sun small intestine meridian, foot Sun bladder meridian, foot Shaoyin kidney meridian, hand Jueyin pericardium meridian, hand Shaoyang Sanjiao Meridian, foot Shaoyang gallbladder meridian, foot Jueyin liver meridian. The twelve meridians are linked from end to end like a ring without end, and the circulation of meridians is repeated. It is also different from the eight odd channels of the proper channels: Du pulse, Ren pulse, Chong pulse, belt pulse, Yin Qiao pulse, Yang Qiao pulse, Yin Wei pulse, Yang Wei pulse. (Note: "The eight channels of the strange classics" one begins with the "Difficult Classics · Twenty-seven difficult")
Meridians communicating with each other are called choroidal veins. The small one is countless sun Luo; The largest one has fifteen, called fifteen choroidal veins. "Spiritual Pivot · Meridians" describes in great detail.
acupoint
A place for the passage of qi, like transportation, is named after it. "Huangdi's Inner Classic" said the point, the first see "question · Qi point", goodbye in "question · Qi Fu", the two are said 365 points. In fact, "Qi Point Theory" carries 342 points, "Qi Fu Theory" carries 386 points.
Spirit is the three treasures of the human body. Essence, including essence, blood, fluid, fluid; Qi refers to Zong Qi, Rong Qi, Wei Qi; God refers to God, soul, spirit, mind and will
[42]
. Essence and Qi are the basic substances constituting the human body, and Qi and God are the complex functions of the human body. It can also be considered that Qi is the king of essence, essence is the house of God, and God is the use of essence.
[5]
The theory that studies the internal mechanism of the occurrence, development, outcome and change of diseases is called the theory of pathogenesis.
[5]
The contents of this doctrine include "examining the pathogenesis of disease without losing qi" and "keeping the pathogenesis of disease carefully and taking care of each of its own."
1. Etiology: There are many causes of human morbidity, which are classified into two categories in the Huangdi Neijing
[43]
. Wind and rain, cold and heat are really"
The six evils
The generalization of "; Yin and Yang and anger are"
love
The generalization of "; Eating place is "eating fatigue". It can be considered that this is the beginning of the three causes of later generations.
[5]
2. Onset: The contrast of the forces of both sides determines the occurrence and development of the disease, which is the meaning of "healthy qi in, evil can not be done"
[44]
. "Suq · Ancient Naivete Theory" said that "the spirit is guarded, the disease is always safe", "Suq · Comment on fever Theory" said that "where the evil is together, its qi will be deficient", etc., all demonstrated this point
[5]
.
3. Pathological changes: The changes of diseases are complex, and the pathological changes summarized in the Huangdi Neijing are also multifaceted, and some are summarized from Yin and Yang
[46] 45 -
With external and internal induction
[48] 47 -
, with cold and heat induction
[49 and 50]
From the virtual and real and the theorist
[52] 51 -
The real refers to the evil qi sheng, the virtual refers to the failure of the positive qi. In a nutshell, there are those who are positive vacuity but evil reality, those who are positive vacuity but not evil reality, those who are positive vacuity but not evil reality.
[5]
The four diagnoses of observation, listening, questioning and cutting originated from Huangdi's Inner Classic.
[53-54]
1. Inspection: including observation of appearance, observation of shape, tongue fur.
Look, such as "The Five Colors of the Spiritual Pivot"
[55]
The Spiritual Pivot · Five Readings and Five Ambassadors
[56]
And "The Five Colors"
[57]
All of these are clinically significant.
Observation of form, is to look at the human flesh and skin and infer the disease
[58]
In clinical practice, virtual reality is
intricate
Only by knowing its constant can we achieve its change.
[59]
A person who discriminates tongue and fur, such as "Vegetarian · Hot Treatise"
[60]
A Treatise on the Thorn Fever
[61]
And the Spiritual Pivot.
[62]
Contained in, etc.
2. Smell: including sound and smell.
A sounder is someone who listens to the patient's voice and diagnoses the condition.
[63-65]
The second is the smell, such as "plain question, Jinguizhen speech" said, liver disease its odor, heart disease its odor, spleen disease its odor, lung disease its smell, kidney disease its odor.
3. Consultation: inquire about the patient's self-conscious symptoms to diagnose the condition.
[66-68]
4. Incision: including pulse and skin. The Huangdi Neijing is the most detailed, mainly as follows:
(1) Three parts of the nine Hou method: that is, three parts of the hands and feet, each part of heaven and earth three hou.
[69]
(2) People Yingkou pulse method: that is, simultaneously diagnosing the pulse of people Yingkou and Yingkou, and comparing with each other.
[70]
(3) Breath regulation method: that is, regulating the doctor's breath and diagnosing the patient's pulse.
[71]
(4) called stomach qi pulse: there is no stomach qi in the pulse, it is crucial, there is stomach qi, and there is no stomach qi.
[72]
(5) six classes of arteries and veins, huangdi neijing pulse condition contained a lot of, such as floating, heavy, late, number, virtual and actual, slippery, acerbity, long, short, string, thin, small, moist, soft and weak, scattered, slow, fast, dynamic, hong, v, Kou, leather, promote, knot, generation, large and small, sharp, strong, sheng, mania, disease, stroke, hook, wool, stone, camp, and so on. However, it is often summarized by the six veins.
[73]
The second is the skin: skin refers to the whole body skin, according to the skin and to assist the diagnosis of a lot of content, such as "press and follow", "press and play" and so on. But the most detailed is cutting the skin
[74]
. Because there is a certain relationship between pulse and skin, it can also cooperate with each other when diagnosing diseases.
[75]
The doctrine that studies the law of treatment is called the doctrine of cure.
1.
Prevent small problems from spreading
: including prevention before disease and prevention of disease
[76]
. Such as "spring and summer Yang, autumn and winter Yin" are said to prevent disease, disease early treatment to prevent its transmission
[77]
.
2. Depending on time, place and person:
The person who ADAPTS to the time is to warn the doctor not to commit the cold heat and cool gas of the four times.
[78]
Huangdi's Inner Classic
Personalization, such as "Plain Question · Five Permanent Politics"
[80]
And "Plain question, signs and four loss".
[81]
3. The sequence of specimens: that is, the treatment is given successively according to the primary and secondary of the disease
[82]
. The Dafa on the successive treatment of specimens is described in detail in "Su Wen · Specimen Disease Biography".
4. Cure the disease and seek the root: This is the most fundamental rule in the Huangdi Neijing. "Plain Question · Yin and Yang should be like big Theory" said: "The cure must seek the root."
5. Take advantage of the situation: subtly change on the basis of treating the disease.
[83]
6. Harmonizing Yin and Yang: This is the essence of the Dafa of healing.
[84-85]
7. Positive treatment and negative treatment: Positive treatment, also known as reverse treatment, is a direct treatment against the disease. For example, "heat is cold, cold is hot, deficiency is replenished, and actual is diarrhea" and so on; Anti-treatment is also called from the treatment, such as "cold for cold use, heat for heat use, general cause, plug plug with" and so on.
[86]
8. The right thing is the degree: whether it is right or dispelling evil should be moderate, especially for the syndrome of deficiency and reality, it should be prudent. Remember that "no sheng, no deficiency", even if the use of fill, can not pass.
[87-88]
9. Disease is the foundation, work is the standard: "Vegetarian · Tang Liquor Theory" points out: "disease is the foundation, work is the standard." This is to say that the disease is objectively existing, is the original; Doctors know to treat disease, is the standard. The doctor must be based on the patient, so that the specimen can be recognized and the disease can be cured.
10.
Treatment based on syndrome differentiation
Although the Huangdi Neijing does not put forward the term "syndrome differentiation and treatment", it has the reality of syndrome differentiation and treatment. The above points all contain this meaning, and the book has zang-fu syndrome differentiation,
Differentiation of channels and collaterals
The connotation of syndrome differentiation of eight principles and six channels.
[5]
11. Making prescriptions and dispatching medicines: Although there are not many prescriptions in Huangdi Neijing, the principles of prescriptions are already available.
[89-90]
12. Acupuncture and moxibustion 祔 : "Huangdi Neijing" on the meridian, acupoints, acupuncture, moxibustion 祔 there are very many, only the method of reinforcing and draining breathing
[91]
Member replenishment and drainage
[92]
Deep and shallow tonifying and draining
[93]
Slow disease replenishing diarrhea
[94]
Supplementing and reducing with light and heavy
[95]
These techniques have been used by later generations.
[5]
There are four kinds of traditional Chinese medicine books in the Book of Han Dynasty, the Book of Arts and Literature, and the Book of Formula. Except Huangdi's Internal Classic, all other medical classics have been lost. Therefore, the Huangdi Neijing has become the earliest existing traditional Chinese medicine classic.
Huangdi Neijing, as a classic of Chinese traditional culture, is not only a classic of traditional Chinese medicine, but also a profound cultural masterpiece. With life as the center, it discusses the interrelation between heaven, earth and man from a macro perspective, and discusses and analyzes the most basic proposition of medical science -- the law of life. And created the corresponding theoretical system and disease prevention principles and technologies, containing philosophy, politics, astronomy and other disciplines of rich knowledge, is an encyclopedia around the issues of life.
Huangdi's Inner Classic comprehensively summarized the medical achievements before the Qin and Han Dynasties, and its writing marks the new stage of Chinese medicine rising from empirical medicine to theoretical medicine. It summarized the medical achievements before the Warring States period in the aspects of holistic view, contradiction view, meridian, viscerology, etiology, pathogenesis, health and preventive medicine, and diagnosis and treatment principles, and provided theoretical guidance for the development of Chinese medicine after the Warring States period, laid a solid foundation, and had far-reaching influence. Most of the innovations and achievements of the famous doctors in theory and practice are closely related to the Huangdi Neijing.
[5]
Wanli Huangdi internal classics question twenty-four volumes
Huangdi Neijing is the source of the theory system of traditional Chinese medicine and a classic that comprehensively discusses the theory of traditional Chinese medicine
work
. Based on ancient anatomical knowledge and guided by ancient philosophical thoughts, it gradually developed from perceptual to rational, from fragment to synthesis through long-term observation of life phenomena and repeated verification of medical practice, and put forward many important theoretical principles and academic viewpoints
[5]
. It not only laid the basic framework of the theoretical system of TCM, but also provided the possibility for the continuous improvement and development of TCM in the later generations. Neijing is not only the best witness of the level of medical development at that time, but also the reliable cornerstone of the development of modern Chinese medicine research.
[116]
First of all, Neijing lays the foundation for understanding human physiology, pathology, diagnosis and treatment. Its basic materials are derived from ancient Chinese people's long-term observation of life phenomena, a large number of clinical practices and simple anatomical knowledge. For example, "Drink into the stomach, overflow qi, upper transfusion in the spleen, spleen powder, upper ascribed to the lung, regulate the waterway, lower transfusion bladder." The records of "The bladder is the official of the state capital, the body fluid is stored, and the vaporization can be produced" (" The Secret Classics of the Suwen Linglan ") are the image description of the human body's water and liquid metabolism process, and have become the theoretical basis for the treatment of edema disease from the lung, spleen and kidney. The modern treatment of nephrogenic edema and cardiogenic edema usually starts with the regulation of lung, spleen and kidney, and its theoretical source is obviously from Neijing. Another example, "the change of sorghum, the foot of the big Ding, such as holding deficiency" (" plain question · Angry Tongtian "), refers to the thick taste of overeating easy to cause people to suffer from furuncle diseases. In modern clinical terms,
Diabetic foot
The occurrence of joint swelling and pain of gout disease are closely related to overeating, fat and sweet taste. Another example, "Why Qi Kou is only the master of the five viscera" in "Simple Question · On the Five Viscera" is the starting point of "diagnosing the pulse and obtaining the Kou Kou alone" in later generations; "Question · Wuchang Politics" in "big poison treatment, ten to its six; Often poison treatment, ten to its seven; Small poison treatment, ten to its eight; Non-toxic treatment, ten to its nine; Grain meat fruits and vegetables, eat up, do not make it, hurt it is also "exhortation, become a traditional Chinese medicine clinical prescription, health and disease prevention has always obeyed the wise words.
[116]
In addition, there are many other contents related to human health in the book, involving health, prevention, acupuncture, adjustment and many other aspects, which effectively guide people's disease prevention and treatment. In particular, the idea of "treating disease" has attracted more attention and attention in the current bio-psycho-social medical model.
The theory of "Neijing" still has very important guiding significance for modern TCM clinic. Although Neijing has been written for more than 2000 years, the physiological function and pathological changes of human individuals have not changed much. According to the theory of the "Inner Classic", if the lung is the main qi, the division of breathing, the heart is storing God, the main blood, the spleen is clearing, the main transport, the liver is storing blood, the main drainage, the kidney is storing essence, the main gasification function is completely normal, a smooth flow of qi and blood, running unimpeded, the human body will not be sick. The unique perspective of health and disease prevention established by the "Neijing" determines that it has not only made great contributions to the protection of people's health and the reproduction of the Chinese nation, but also will continue to escort the cause of human health as always.
[116]
Supplement to Huangdi's Internal Classics (24 volumes)
The Huangdi Neijing is the first treasure book of health preservation. The Huangdi Neijing talks about how to cure diseases, but more importantly, how not to get sick, how to be healthy and live long without taking medicine. There is a very important thought in the Huangdi Neijing: "Treating diseases". "Huangdi's Internal Classic" said: "not to treat the disease to treat the disease, not to treat the disorder to treat the disorder."
The Huangdi Neijing is the first encyclopedia about life. The Huangdi Neijing focuses on life. It covers medicine, astronomy, geography, psychology, sociology, philosophy, history, etc. It is an encyclopedia about life issues. In fact, the core of Sinology is the philosophy of life. Huangdi Neijing is a great influential Sinology classic named after Huangdi.
[117]
Huangdi Neijing also contains a lot of philosophical science, such as the inspiration to talent management, "Huangdi Neijing" advocated the medical ethics to show the humanitarian character.
[118]
Virtue, as an important category of the ancient Chinese view of nature, has been transformed into the objective law of the formation of heaven and earth and the operation of natural phenomena, and the "thick virtue" of talent is externalized into the "carrier" of talent, which is also a kind of internal and external unity conforming to the harmony of nature. The publication of Huangdi's Inner Classic made the medical ethics of traditional Chinese medicine have the earliest written expression and interpretation. "Neijing" summarized and summarized the understanding of medical ethics of the doctors at that time, formed a relatively perfect thought of medical ethics, and announced the birth of the theory of medical ethics of traditional Chinese medicine.
The thought of medical ethics in Neijing has rich connotation and extensive extension, which can be divided into four aspects: medical health morality, medical prevention morality, medical treatment morality and medical nursing morality. Human body, mind, action together constitute life, the integration of the three can make people develop harmoniously. "De" is the management of the heart, physical and mental incompatibility, and no "Fuzhengdispelling evil", the selection and appointment of talents should also follow both virtue and talent, moral first, advancing with The Times, harmonious development, which is also the standard of talent selection and appointment in modern society.
[117]
The book of Huangdi Neijing is the first summary of ancient Chinese medicine, and is the only masterpiece of medicine before the Warring States period. There are about 50 kinds of ancient documents cited, 29 of which have both title and basic contents, and are entitled "Jing Yan", "Jing Treatise", "On Yan" or "So...". The so-called There are also many people who cite ancient documents in such ways without knowing their titles. These ancient documents are of great historical significance for understanding the development of Chinese medicine in the pre-Qin period.
[5]
With the spread of traditional Chinese medicine in Vietnam and Vietnam's reference to traditional Chinese medicine, and thanks to the Chinese characters as the official script of ancient Vietnam, the Huangdi Neijing was introduced into Vietnam in the form of Chinese text in the Sui and Tang Dynasties. For thousands of years, the medical thought of Huangdi Neijing took root in Vietnam and had an important impact on the development of traditional medicine in Vietnam.
[127]
The Huangdi Neijing has been introduced overseas since the 1920s, and there have been 18 English translations, including translation, compilation and full translation, of translators with different backgrounds, including medical historians, traditional Chinese medicine clinicians and other professionals. In 1925, German scholar Percy Millard Dawson published an introduction to Suwen in the Annals of Medical History (" Annals of Medical History "), with excerpted "Suwen" fragment "Su wen, the Basis of Chinese Medicine ", which was the first overseas translation of Neijing. After that, Ms. IlzaVeith, an American medical historian, selected The Yellow Emperor's Classic of Internal Medicine, a translation of the first 34 chapters of Su Wen, and published it in 1949, which was the first publicly published translation of Su Wen.
[126]
Huangdi Neijing only represents the level of medical theory at that time. It is a theoretical hypothesis to explain the problems of natural science based on the thinking of natural philosophy. Although many objective laws and conclusions have been found, there are also many wrong guesses. There are many concepts in Huangdi Neijing, but few definitions, which need dialectical understanding. Some of the concepts in the book have different meanings from modern ones and should be treated differently.
[123]
1. Neijing is the foundation work of traditional Chinese medicine theory and a work of medical theory
The Neijing is divided into two parts: Suwen and Lingshu. "Suwen" focuses on the basic theories of human physiology, pathology, principles of disease treatment, health prevention and the relationship between man and nature. "Lingshu" lays particular stress on human anatomy, zang-fu meridians, acupuncture points and so on. The book contains a large amount of philosophy, humanities, astronomy, geography and other aspects of knowledge
[124]
But it is obviously based on medical content, and the content of other disciplines is also to serve its medical theory, so it should belong to the medical theory works, which is the summary of the medical achievements at that time, but also the theoretical source of traditional Chinese medicine, and the symbol of the separation of medicine from philosophy and other disciplines.
[123]
2. Neijing is the collective wisdom of doctors, but it does not represent the highest theoretical level of TCM
Neijing was written in the middle and late Western Han Dynasty. It was composed of the collective wisdom of many medical scientists and philosophers at that time. It was undoubtedly advanced at that time and of great value in history. It integrates the achievements of other disciplines at that time, such as the philosophical thoughts of Yin-yang and five elements, the quiet and nihilistic Taoist view of health, etc., all represent the highest level of people's understanding of health and disease at that time. Even from today's perspective, there are still many correct conclusions in the book. It is worth noting that although the Neijing represented the highest theoretical level of medicine at that time, it did not represent the highest level of traditional Chinese medicine. In any discipline, the academic level as a whole is constantly advancing, and TCM is naturally no exception. Treating the Neijing as the Bible and using every sentence as truth or evidence is not in line with the spirit of science.
[123]
3. Neijing is a theoretical hypothesis of traditional Chinese medicine, not a theoretical criterion
Although Neijing is the source of TCM theories, it has summarized and found many laws and conclusions that are in line with objective reality and have made great contributions to the development of TCM. However, it is undeniable that there are also many wrong guesses and far-fetched explanations in the book, and many theories are only hypotheses that need to be confirmed or falsified by later generations. The Neijing, written more than 2,000 years ago, was limited by the level of science and technology at that time, so it was impossible to conduct in-depth and subtle research on the essence of the human body. Instead, it could only understand the objective world from a macro perspective by comparing images with classes, that is, explaining the problems of natural science with the theories of natural philosophy. But there are certainly plenty of wrong guesses and distorted interpretations. It is not necessary or possible to regard the "Inner Classic" as a treasure book, and to produce the thought of respecting the ancient and basking in the present, we must take its essence and discard its dross.
[123]
During the Northern Song Dynasty, the Kingdom of Goryeo presented the Huangdi Neijing and Lingshu in exchange for books on Chinese history. Su Shi objected five times, but the emperor still insisted on replacing the Huangdi Neijing with books such as Shifu Yuangui.
[119]
Heavy wide supplement Huangdi internal classics question 24 volumes (Tang) Wang Bing
Nan Huaijin
Huangdi Neijing, it is not just a medical book, it includes "medical world, medical people, medical country, medical society", all medical books.
The Huangdi Neijing was first introduced in the Southern and Northern Dynasties when Liang Dynasty Quan Yuan. Quan's Suwen Xun Jie has been recorded in Sui Shu, old and new Tang Shu, Song History, Tongzhi and Chongwen General Head. "Sui Shu · Jing Ji Zhi" "Medical prescription category" description "Huang Di Su Wen" eight volumes, the whole Yuan notes "; The Book of the Old Tang Dynasty and the Annals of the Classics "Ming Tang Meridians" were recorded in "Huangdi Suwen" eight volumes; "New Tang Shu · Yiwen Annals" "Ming Tang Meridian category" description "Huang Di Suwen nine volumes"; "History of Song · Literature" "Medical book category" "Su Wen" eight volumes, Sui Quanyuan notes (Sui) "; Zheng Qiao of Song Dynasty recorded nine volumes of "Huang Di Su Wen" in his "Tongzhi · Yiwen Luo". Qing Qian Dongyuan and others "Chongwen General catalogue" recorded "Huangdi Suwen" eight volumes, the original interpretation, the whole Yuan Qi ". The author of the book of the Old Tang Dynasty, the Book of Classics, which has not been recorded, should be the original of the whole Yuan; The History of Song Dynasty Yi Wen Zhi mistakenly recorded the whole Yuan as Sui people. Except for the New Tang Book and Tongzhi, which are described in nine volumes, the other catalog books are described in eight volumes. By comparing the Quanyuan Starting annotation with Wang Bing's, we can see that Quanyuan starting annotation lacks the seventh volume "Seven great Treatises on Luck". Therefore, there are actually eight volumes of Suwen annotated by Quan Yuan, and the number of volumes of New Tang Book and Tongzhi is wrong.
Tongzhi has not been recorded since the whole Yuan Dynasty, so it can be seen that this book was lost after the Southern Song Dynasty, and only a few annotations were preserved in Song Linyi's Zhuangguang Buzhu Huang Di's Internal Classics Suwen. Although it is impossible to find, the annotated texts quoted by Lin Yi in Song Dynasty reflect the basic features of the early version of Suwen, and Quan Yuanqi is the first person to annotate the Huangdi Neijing. Quan Yuanqi annotated the original text of Suwen properly and elaborated the medical theory with precision. Quan's annotated text had a great influence on Yang Shangshan's later writing Taisu and Wang Bingci's annotating Suwen. However, there are still some deficiencies such as the repetition of the text and the disordered text.
In the late Sui Dynasty and early Tang Dynasty, Yang Shangshan, the imperial physician, wrote Taisu, which is the earliest compilation of Huangdi's Neijing. "The Book of the Old Tang Dynasty · Yiwen Annals" published "Huangdi's Inner Classics Taisu" 30 volumes, Yang Shangshan notes "; Yang Shangshan's notes on Huangdi's Inner Classic Taisu in 30 volumes. Yang Shangshan integrated the contents of Suwen and Lingshu into nineteen categories and thirty volumes, each category was divided into several sub-headings, and annotated after the original text. It can be seen that only three volumes of "Yellow Emperor Taisu" have survived in Song Dynasty. In the early 1990s, manuscripts of the Tang Dynasty were discovered at Renwaji Temple in Japan. In 1884, Yang Shoujing took the copy of Taisu back to China, and only 23 volumes remained, which were stored in the library of Peking University. It was later corrected by Xiao Yanping and published in Lanling Hall in 1924. After liberation, the People's Medical Publishing House photocopied and printed this work. The annotation of Su Wen started from Quan Yuan, and the annotation of Lingshu started from Yang Shangshan. Yang is good at clinical practice and has unique insights. Through the primary school, explain the meaning of the compulsory test "Shuowen Jiezi" and other books; The annotations are accurate and clear, combining the medical science with the literary science perfectly; However, the classification of content is too systematic, which is inevitably complicated.
"Su Wen" spread to the Tang Dynasty, many mistakes, Baoying first year (762) Taifu let Wang Bing said that the old collection "Zhang Gong Secret book", to supplement this book. Wang Bing himself preface cloud: "The world is flawed, the articles overlap, before and after the non-ren, the text is suspended, the implementation is not easy, the will is also difficult, the years are flooded, and the attack becomes a fraud." Or a republication, instead of two names, or two treatises merged into one eye, or a question and answer this has been a separate tree, or no book and cloud the world... When in Guo Zizhai Hall, by the teacher Zhang Gong secret book, the text is clear, Yi Li ring week, a detailed, group doubt ice. Afraid of being separated at the end of the school and leaving the teachers, I wrote a note, used to transmit immortal, and the volume of the old collection, a total of eighty-one and twenty-four volumes, and made it into one." New Book of Tang Dynasty and Literary records "Wang Bing notes" Yellow Emperor's Internal Classics Question "24 volumes", "Song History and Literary records", "Tongzhi and Literary Lue", "Junzhai Reading records", "Zhizhai Book records", "Chongwen General Head", "Literature General Examination and Literary Classics Examination" and so on have related records. Wang Bing's main contribution is: change to fill the Que, "all the words added, all Zhu book its text, so that ancient and modern must be divided, the word is not mixed" (Wang Bing preface). Wang Bing had excellent medical skills and cultural accomplishment in interpreting the gist of the book, and his annotations were excellent, and he extensively cited ancient books in his annotations. The title of some articles was changed, so that "Suwen" was published in 24 volumes. (4) Add seven chapters, namely, seven chapters such as "Tianyuan Ji Great Treatise" and a section about luck in "Six Sections of Zangxiang Treatise". After the supplement, there are still two articles of "Acupuncture method" and "disease" missing, which are attached to the original text of Song Liu Wenshu's "Suwen Entering Style Luck on Ao", which is called "Suwen's Legacy". Wang Bing's annotations had a far-reaching influence, and were corrected by Lin Yi in the Song Dynasty and passed down to the present.
Wang Bing annotated the text to the Song Dynasty, "the annotated text is not correct, the meaning is confused" (Lin Yi et al., "Heavy wide supplement Annotated Huangdi's internal classics question Sequence"). During the period of Jiayou in the Northern Song Dynasty, Lin Yi and Gao Baoheng of the Correction Medical Book Bureau of the Northern Song Dynasty corrected the Suwen and named it Chongguang Supplementing the Huangdi Neijing Suwen. "Tongzhi · Yiwen Luo" description "BuzhuSuwen" twenty-four volumes "is actually this text. This volume before the office "soldiers Lang Shou temple cheng Sun Zhao re-change error" and other words, and the preface did not mention this person, the literature is not recorded, suspected of Lin billion and other correction, Sun Zhao review after the final signature.
The correction work is thorough and meticulous, which plays a vital role in the shaping and unification of the version of "Suwen". Lin Yi and other new corrections based on Wang Bing's annotations, but also with reference to a variety of manuscripts, such as Huang Fumi's "Acupuncture and Moxibustion A Yi Jing", Quan Yuan Qi annotations, "Huangdi Neijing Tai Su" and so on. Lin Yi and others are good at exegesis, and medical theory, the correction work "correct and wrong more than six thousand words, more than two thousand additional annotations", the added annotations are "new correction" of the standard, can be called a good copy. Lin Yi et al., for the first time, marked the chapters of the whole book one by one, researched the corresponding relationship between Wang Bing's second annotated book and the whole Yuan original book, and explained that the "seven great essays" were supplemented by Wang Bing. So far, the text of "Suwen" has been basically fixed, and later generations have followed this version, although the number of volumes has increased or decreased, the text has not changed much.
During the reign of Emperor Zhezong of Song Dynasty, the Kingdom of Gaoli presented the Yellow Emperor Needle Classics, and Emperor Zhezong issued this book in the following year. In the 25th year of Shaoxing in Southern Song Dynasty (1155), Sichuan Jinguan made Shi Song revise Lingshu and named it Huangdi Lingshu Jing. The preface reads: "After reviewing all the books and re-correcting them, I collected the old" Spiritual Shu "in nine volumes, a total of 81, revised and annotated, attached to the end of the volume, and made it into 24 volumes." At this point, the text of the "Spiritual Pivot" has been basically finalized, and this version is used by later generations.
Shi Song's revision work mainly lies in: (1) referring to the various books and re-correcting them, such as the Difficult Sutra, the A and B Sutra of Acupuncture and Moxibustion, and other copies of the Lingshu. (2) The revised sound interpretation is attached to the end of the volume. It mainly interprets and partly interprets. The nine volumes were changed into twenty-four volumes.
The 24-volume system refers to the editions engraved in accordance with Lin Yixin's corrected version of Su Wen and Shi Song's corrected version of Ling Shu, represented by Gu Congde.
The Northern Song and Southern Song editions are lost, and no introduction is given. Golden Edition: Fragments of Suwen, of unknown age, in volumes 3, 5, 11, 18, 20, with appendixes, stored in Beijing Library.
Yuan edition: GUI young reading hall. The date is unknown (1283 and 1343 in the Yuan Dynasty).
Ming Edition: Gu Congde's Suwen in the 29th year of Jiajing (1550). It is collected in Peking University Library and other major domestic libraries. This book is well-carved and retains the old appearance of the Song version, which is called a rare copy. Since then, the shadows have been engraved and photocopied. For example, in 1956, the People's Health Publishing House photocopied this book for publication, and in 1963, the People's Health Publishing House took this book as a model, joined the school to keep the Mountain Pavilion, printed and published the Yellow Emperor's Internal Classics Suwen, which became the current popular version of Suwen. Wanli twelve years (1584) Embroidery Valley Shulin week said school. Wanli twenty-ninth year (1601) step on the moon floor engraved Wu Mian school journal "Medical system is the pulse" this "question". Collected in Beijing Library, etc.
In the 48th year of Wanli (1620) Pan Zhiheng's Yellow Sea, the original Question. Qing Dynasty Edition: Daoguang twenty-ninth year (1849) Jingkou Zunren Tang edition. Xianfeng two years (1852) Jinshan Qian Xizuo Shou Shan Pavilion revision. This is a good version of the Huangdi Neijing, with the help of sightseeing and collating records. There is a 1928 Chinese Society photocopy of Qian's original existence. The Siku Complete Book and the Plain Question. "Twenty-two Sons", "Plain Question" and so on.
Republic of China edition: "Four series" this "Su Wen". "Four Preparatory Notes" and "Plain Questions".
Foreign editions: Japan, Korea, etc.
The 12-volume system, evolved from the 24-volume system, is represented by the Zhaofu Residence Hall.
Yuan Edition: In the fifth year of the Yuan Dynasty (1339), Hu's Gulin Tang engraving. The 24 volumes were combined into 12 volumes with unchanged contents, stored in Beijing Library, etc. Since then, the twelve volumes have been handed down as separate systems.
Ming Edition: Chenghua Decade (1474) Xiong Zongli Chengdetang edition. In the fourth year of Jiajing (1525), the school journal of Licheng Confucian Instruction was published. Jiajing Ten years (1531) Shandong Chief envoy published. Jiajing Zhao Jian Wang Zhu Houyu Hall published. It is in Beijing Library. In 1963, the People's Medical Publishing House revised the "Spiritual Pivot" according to this, and published it as a printed horizontal row, which is the current popular edition of the "Spiritual Pivot".
Jinxi Wuti school journal in Jiajing period. Collected in Zhejiang Library, etc. Wanli twenty-nine years (1601) step on the moon floor engraved Wu Mian school journal "medical system is the pulse" this "Ling Shu". Collected in Beijing Library, etc.
The book was published by Ming Shu Lin. The age is unknown. Qing edition: "Siku Complete Book" this "Spiritual pivot". "Twenty-two Sons" This "Spiritual pivot", the Qing Dynasty Huang Yizhou general school.
Republic of China edition: "Four series" this "spiritual pivot". The Four Preparations and the Spiritual Armature.
Foreign edition: Japanese edition.
"Orthodox Taoist Collection Book" in Yingzong Orthodox years of Ming Dynasty. Huangdi's Internal Classics Suqangbu Annotated Article divided the 24 volumes into 50 volumes, and the content remained unchanged. "Huangdi Suwen Lingshu Notes" analyzes "Lingshu" into twenty-three volumes. A thread-bound copy of the existing Shanghai Hanfen Building based on the Beijing Baiyun Temple collection.
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