Huangdi Neijing
brief introduction
Huangdi Neijing is a theoretical classic of China's early medicine. Referred to as Neijing. It was first seen in Liu Xin's Seven Laws and Ban Gu's Han Shu Yi Wen Zhi, the original volume 18. Zhang Zhongjing, a medical sage, is the author of Treatise on Exogenous Febrile Diseases, Plain Questions, Nine Volumes and Eighty-one Difficulties. When Huangfu Mi wrote Acupuncture Classics, he said, "There are nine volumes of acupuncture classics, nine volumes of plain questions and two hundred and ninety-eight volumes, namely" Neijing ",and" nine volumes "are called" spiritual pivot "in Tang Wangbing. In Song Dynasty, Songshi presented and published Lingshu Jing. Therefore, Jiujuan, Needle Sutra and Lingshu are actually more than one book. After the Song Dynasty, Su Wen and Ling Shu became two major parts of Huangdi Neijing.
One of the medical classics
Huangdi Neijing is one of the four classic works of traditional Chinese medicine (Huangdi Neijing, Treatise on Febrile Diseases, Synopsis of the Golden Chamber and Treatise on Febrile Diseases), and it is also the first masterpiece handed down under the name of Huangdi, the ancestor of the Chinese nation, and the earliest medical classic in China's medical treasure house. It is a medical masterpiece that studies human physiology, pathology, diagnostics, therapeutic principles and pharmacology. Theoretically, the theories of yin and yang, five elements, pulse condition, Tibetan image, meridians, etiology and pathogenesis, symptoms, diagnosis, treatment, health preservation and luck are established. His medical theory is based on China's ancient philosophical theory and embodies ancient naive materialism's dialectical thought.
content
Huangdi Neijing was written in the Qin and Han Dynasties about 2000 years ago. Her extensive and profound scientific exposition covers not only medicine, but also the scientific achievements made by mankind such as astronomy, geography, philosophy, anthropology, sociology, military science, mathematics and ecology. Surprisingly, some profound and incisive expositions made by China ancestors in Neijing, though as early as 2000 years ago, revealed many achievements that modern science is trying to prove and will prove. Zhang Zhongjing, Hua Tuo, Sun Simiao and Li Shizhen, the most famous doctors in ancient China, were deeply influenced by the thought of Neijing. They all studied hard and learned its essence, and eventually became a generation of famous doctors in the history of China.
Value contribution
Huangdi Neijing, as the theoretical basis and essence of traditional Chinese medicine, has played an important role in the prosperous history of the Chinese nation for nearly two thousand years. Imagine that about 700 years ago, a plague broke out in Europe, and a quarter of Europeans lost their precious lives. Although there was a plague epidemic in China for nearly 2000 years, there was never a painful record like that in Europe, so the role of TCM and Neijing can be fully demonstrated.
The completion of Huangdi Neijing marks a new stage of China medicine from empirical medicine to theoretical medicine. Huangdi Neijing summarized the medical achievements before the Warring States Period and provided theoretical guidance for the medical development of China after the Warring States Period. It has laid a theoretical foundation for traditional Chinese medicine in the aspects of holistic view, contradictory view, meridian science, viscera imaging, etiology and pathogenesis, health care and preventive medicine, diagnosis and treatment principles, and has far-reaching influence. Most of the innovations and achievements of famous doctors in theory and practice are closely related to Huangdi Neijing.
Sequential classification
Huangdi Neijing is referred to as Neijing for short, and the original book is 18. Among them, 9 volumes are called "Su Wen"; The other nine volumes have no titles. They were called Jiujuan or Needle Sutra in the Han and Jin Dynasties, and were called Lingshu after the Tang Dynasty. They were not written by one person at a time, but mainly formed from the Warring States to the Eastern Han Dynasty. Each part is 8 1, and *** 162. Su Wen mainly discusses the law of natural change and the relationship between man and nature. The core content of Lingshu is the theory of zang-fu organs and meridians.
Su Wen had different versions in the Han, Wei, Six Dynasties, Sui and Tang Dynasties. Zhang Zhongjing, Wang Shuhe, Sun Simiao and Wang Tao all quoted this sentence in their works. Mainly: (1) Qi Liangjian (6th century A.D.) was the earliest annotated edition, but the sixth volume was lost at that time, with only eight volumes actually. This biography was quoted by Bing Wang in Tang Dynasty and Lin Bu in Song Dynasty, but it was lost after the Southern Song Dynasty. (2) Tang and Notes, in the first year (762), based on notes, added the lost seventh volume to the seven Great Treatises that claimed to be his teacher's collection, and went to Jiayou and Zhiping in the Northern Song Dynasty (1057 ~ 65438).
Lingshu, also known as Jiujuan, Needle Meridian, Jiuling and Jiuxu, etc. After the Han and Wei Dynasties, due to long-term replication and dissemination, many versions with different names appeared. The lost articles in the ancient version of Needle Classic quoted by Tang Bing are basically the same as those in the ancient version of Lingshu, indicating that they are of the same clan. But it is different from the version of Lingshu discovered by Songshi in the Southern Song Dynasty (that is, the existing version of Lingshu). In the Northern Song Dynasty, there was an engraved version of Needle Sutra presented by North Korea, but there is no book to prove it today. By the early Southern Song Dynasty. All kinds of spiritual pivots and needle classics have been lost. In the 25th year of Shaoxing (1 155), eighty-one articles in nine volumes of Lingshu collected by Songshi were re-collated, expanded to twenty-four volumes, and published with audio interpretation and block printing. At this point, the version of Lingshu has basically been finalized, replacing various versions, and has been published again and again, which has been passed down to this day.
Pay attention to the whole concept, emphasize that the human body itself is a whole, and people are closely related to the natural environment, and use the theory of yin and yang and five elements to explain physiological and pathological phenomena and guide diagnosis and treatment; The unity of opposites between Yin and Yang is considered to be the universal law of the emergence, development and change of all things in the universe. Under normal circumstances, the human body has a balance of yin and yang. Once this balance is broken, you will get sick. It emphasizes the influence of mental and social factors on human body and diseases and the prevention of diseases, and opposes superstition. A comprehensive summary of medical achievements before Qin and Han Dynasties marks the development of China medicine to the stage of theoretical summary. This book has a high position in China medicine, and all successful doctors in later generations attach great importance to it. Some of the contents have been translated into Japanese, English, German, French and other languages, which has also had an impact on the development of world medicine.
Legend of Huangdi Neijing
18 volumes of Huangdi Neijing are from ancient times to the present, while 37 volumes of Huangdi Neijing may be lost forever. However, the folklore about it is quite rich and interesting.
According to legend, there were three famous doctors during the Huangdi period. Besides Lei Gong and Qi Bo, Yu Yun is the most famous. His medical skill is very clever. Especially in surgery. It is said that he generally does not need soup, needles and massage to treat diseases. However, after the diagnosis of the cause is clear, unless you want to have an operation, you will cut the skin with a knife, dissect the muscle and ligate it. Legend has it that once, when Yu Yu was crossing the river, she found a woman who fell into the water and was salvaged and buried by several people. Yu Yu stopped them from asking how long the victim had been in the water. The man who carried the body said that he had just fallen into the water and died after being fished out. Yu Yu asked them to put the body on the ground. First, they felt the pulse of the deceased, and then looked into the eyes of the deceased. Then they asked someone to find a straw rope, tied the dead man's feet and hung them upside down from the tree. At first, everyone didn't understand why Yu did it. As soon as the deceased was hoisted, he spit out water until he stopped spitting. Yu Yu told people to untie the dead slowly, put his back on the ground, and put his hands on his chest. Finally, he pulled out some of his own hair and observed it on the nostril of the deceased for a while. He found that his head started slowly, and then confidently said to the family of the deceased: "She is still alive, take it home and take good care of it!"
In his later years, the Yellow Emperor sent Cang Xie, tripterygium wilfordii and Zeebe, and spent a long time sorting out medical skills and compiling them into books. However, Cang Xie died before it was made public. Later, Yu Zhi's son Yu Zhi took the book back to his father for revision. Unfortunately, the whole family was caught in a fire, and the house, medical books and their families were reduced to ashes. This may be the reason why Huangdi Neijing has not been found so far!
There are eleven classic physicians recorded in Hanshu Yiwenzhi, but only one is Huangdi Neijing, and the reason remains to be verified. Among them, Huangdi Waijing was lost. According to the seven classics recorded in Han Shu Literature and Art Records, there were Huangdi Neijing, Huangdi Neijing, Bian Que Neijing, Bian Que Waijing, Bai Neijing, Bai Waijing and Bian Pian.
evaluate
Huangdi Neijing is very rich in content. Su Wen emphasizes the basic theory of human physiology, pathology, disease treatment and man and nature. Lingshu focuses on human anatomy, zang-fu organs, meridians and acupoints acupuncture. The similarity between them is a theoretical discussion of related issues, which does not involve or basically does not involve specific prescriptions and technologies for disease treatment. Therefore, it has become the theoretical source of China's medical development and the theoretical basis for physicians to discuss diseases and health. Although the theories of medical scientists are different and controversial, there are few deviations, and almost all of them seek from Neijing as the criterion of argument. This is the reason why modern people must first learn Neijing when learning Chinese medicine. Because, if you don't master the essence of Neijing, you can't understand and implement the understanding, diagnosis, treatment principles, drug selection prescriptions and so on of various clinical diseases in traditional Chinese medicine.
On the importance of the inheritance of Huangdi Neijing from a cultural perspective
Zhang Qicheng (Professor, Beijing University of Chinese Medicine)
I want to talk about three issues. One is the academic orientation of Huangdi Neijing. First, the relationship between Huangdi Neijing and China traditional culture; In addition, let's talk about the practical significance of Huangdi Neijing.
What kind of book is Huangdi Neijing? There are many experts' opinions in the 60 large-scale documentary "Huangdi Neijing" just broadcast by Guangzhou TV Station: Mr. Jiao Shude said that this is a book of health preservation; Some people say it is medical work; Others suggest that it is a humanistic work, because it covers everything, including medicine, ethics, philosophy, astronomy, geography, psychology and so on. So how exactly do you position this book? First of all, it is of course an all-encompassing book. Now we should look at this problem from a scientific point of view. My next inappropriate definition is that it may be a book combining humanities and life sciences, or it may be a medical work with humanistic characteristics, which creates a medical system with humanistic characteristics. This system is different from western medicine, which is a medical system characterized by natural science. In what articles are Tibetan images and meridians mentioned in Huangdi Neijing? There are mainly Jin Kui Yan Zhen, Ling Lan Mi Dian Lun, Six Zangxiang Lun, Five Zang Zangs Lun, Meridian Lun and Spleen and Stomach Lun, all of which are about the physiology of traditional Chinese medicine. Neijing also talks about the etiology, pathogenesis and symptoms of diseases, such as wind, arthralgia, cough, flaccidity, malaria and syncope. There are also many articles about diagnosis and treatment, such as Su Wen, which includes Pulse Essence, Three Parts and Nine Phases, Meridian Theory, Acupuncture Fever Theory, Acupuncture Qi Theory, Acupuncture Forbidden Theory and so on. Therefore, it is undoubtedly a medical work, and it is also a work of China's traditional life science.
Why is it a work of humanities? The reason for this is the following：
First, Huangdi Neijing is humanistic, not purely natural. It takes people as the core and talks about people, not matter. It has strong humanistic care and humanity.
Second, Huangdi Neijing says that human life is different and not universal. For example, it emphasizes "syndrome differentiation and treatment" and pays attention to human specificity and particularity. Also attaches great importance to people's physique, such as "spiritual pivot?" Twenty-five people of yin and yang. In fact, there are more than 25 kinds of people's constitutions, and they can be expanded. Huangdi Neijing emphasizes the individuality or particularity of human beings.
Third, Huangdi Neijing says that human life is complete and inseparable. Man and nature are inseparable, and so is the dirty image of man himself. For example, chapters such as Anger at God, Four Qi Regulating the Spirit, and Yin and Yang Corresponding to each other all emphasize the indivisibility and integrity of man and heaven.
Fourthly, Huangdi Neijing holds that human life can be perceived, felt and characterized. However, human life is not analyzed by experiments in the laboratory, can not be described by mathematics, and is not quantitative. This can be called intuition or fuzziness.
Fifth, Huangdi Neijing holds that people are vivid, not cold. In other words, it pays little attention to autopsy. Huangdi Neijing used to talk about anatomy, while Leigong School emphasized anatomy. Like in Soul Pivot? "Notes on Water Classics" said: "If a person is eight feet, his flesh is here, which can be measured from the outside, and his death can be dissected." Later Huangdi Neijing did not talk about anatomy, which was a change. This can be called dynamic.
Therefore, the traditional Chinese medicine constructed by Huangdi Neijing is a medical system with humanistic color. Humanities is not a social science, nor a natural science. It is subjective, unique and individual. Huangdi Neijing is based on pre-Qin humanistic philosophy, which not only constructs a medical system under the guidance of pre-Qin humanistic philosophy, but also directly applies the conceptual category of philosophy to medicine. I insist that only by clarifying the academic orientation of Huangdi Neijing, a humanistic medical work, can we clearly understand the difference between Chinese medicine system and western medicine system. Traditional Chinese medicine is a medical system based on humanities, while modern western medicine is a medical system based on natural science.
The second question is to briefly introduce the cultural origin of Huangdi Neijing. I think Huangdi Neijing was written after Emperor Wu of the Han Dynasty, but it does not rule out that some of its chapters were formed during the Warring States period, but the final writing time should be after Emperor Wu of the Han Dynasty. So it must be influenced by the pre-Qin philosophy before Emperor Wu of Han Dynasty. Hundred schools of thought, who influenced Huangdi Neijing, was mainly Confucianism and Taoism. Looking at Confucianism first, Zhouyi and Shangshu can be considered as mainly Confucian works (of course, there are some Taoist thoughts). The philosophy of yin and yang in Zhouyi, the theory of five elements in Shangshu, the theory of yin and yang and five elements in Analects of Confucius and the methodology of the Doctrine of the Mean are all directly related to Huangdi Neijing. Although there are no records of yin and yang and five elements in Mencius and The Doctrine of the Mean, the five elements unearthed in Mawangdui, Changsha, Hunan Province 1973 are considered by scholars to be the works of Meng Si School, and the five elements of Meng Si School are: benevolence, righteousness, courtesy, wisdom and holiness. Zou Yan, the representative of Yin and Yang family, is also a Confucian. Confucian theory of Yin-Yang and Five Elements and Zou Yan School of Yin-Yang and Five Elements played a very important role in the establishment of the theoretical system of Neijing.
Taoism has a greater influence on Huangdi Neijing. For example, Bing Wang's first article "On Ancient Naivety" in Huangdi Neijing emphasized ancient real people, which is an ideal personality of Taoism. And why is Huangdi Neijing called Huangdi? This may be influenced by the Huang-Lao School in the early Western Han Dynasty. Huang Lao also belongs to Taoism. Neijing emphasizes that the way to talk about Yin and Yang, the way to heaven and earth, the way to rise and fall, the way to medicine, the way to maintain health and the way to grow up are influenced by the thought that everything in Laozi originates from Tao. In addition, Laozi and Zhuangzi's ideas of "quietism", "Taoism is natural", "gathering qi and nourishing qi" and "preserving thickness and longevity" directly influenced the formation of a wide range of health care, prevention and medical care systems in Huangdi Neijing.
This influence of Confucianism and Taoism in pre-Qin period on Huangdi Neijing can be used to explain why Huangdi Neijing used to talk about anatomy, material entity and form instead of Huangdi Neijing. This cannot but be influenced by culture, philosophy and way of thinking.
The last question is about the cultural status and practical significance of Huangdi Neijing.
Culturally speaking, there are Confucianism and Taoism in China's traditional culture, with doctors in the middle. Why do you say that? Because from the perspective of Yin and Yang, Confucianism worships Yang and suppresses Yin, Taoism worships Yin and suppresses Yang, and doctors worship Yin and suppresses Yang, neither yin nor yang. Yi Zhuan said: "One yin and one yang is the Tao", and Huangdi Neijing said "One yin and one yang is the Tao", emphasizing the fairness of yin and yang. If yin is biased towards yang, it is morbid. The purpose of traditional Chinese medicine is to adjust yin and yang to achieve a state of harmony and harmony. When the state of "harmony" is reached, the disease will be cured. Physicians are the school of harmony between yin and yang, which can be said to be the most perfect inheritor of the idea of harmony between yin and yang in Zhouyi. It may have played a certain role in the history of China, where enlightened monarchs emphasized the harmony of Yin and Yang. Later, the royal palaces of the Qing Dynasty-the Hall of Supreme Harmony, the Hall of Baohe and the Hall of Zhonghe in the Forbidden City-were all named after the Book of Changes. "Xun Zhuan" is "to protect harmony and unity, but to be virtuous". Harmony is a harmonious state, and it is the highest value orientation of China culture.
The medical significance of Huangdi Neijing lies in that it provides a kind of medical thought and method different from western medicine, that is, non-antagonistic treatment thought, harmonious thought and reconciliation-based treatment method. The scientific significance of Huangdi Neijing lies in the establishment of another scientific form. Science should also be pluralistic, and science is definitely not just a modern scientific form after Newtonian mechanics in17th century. Modern science has three characteristics: one is logical reasoning, the other is mathematical description, and the third is experimental verification. It has a physical entity and form. Huangdi Neijing provides a scientific form characterized by holism, model theory and process theory. It has the nature of humanities, emphasizes individuality and particularity, and does not provide an axiom. Western science is materialistic, based on the material level. Just now, Professor Lu Guangshen mentioned "realism" and Mr. Chen Lifu put forward "existentialism". In fact, China's philosophy can't be applied by materialism and idealism of western philosophy. China's philosophy is the unity of matter and mind, which is endless, not the philosophy of matter, but the philosophy of man and life. Chinese medicine is based on this philosophy. Of course, science based on such a philosophy cannot be equated with western science based on materialism. Long-term practice has proved that this scientific form of Chinese medicine is useful and effective in solving human life problems.
How does traditional Chinese medicine established in Huangdi Neijing develop in modern society? This is indeed a strategic issue, which is related to the life and death of Chinese medicine. Facing the challenge of modernization, the slogan of "modernization of traditional Chinese medicine" was put forward. I am not against the modernization of Chinese medicine. The crux of the problem is how to modernize. At present, most people think that the modernization of Chinese medicine is to make Chinese medicine modern and scientific, which I beg to differ. I once published an article "Paradox of TCM Modernization" in 1999. What I want to explain is such a paradox: can Chinese medicine achieve modernization without changing its non-modern scientific characteristics? There is no doubt that Chinese medicine is not a modern science, and its theoretical connotation, thinking mode and subject characteristics are different from those of modern natural science. Therefore, the scientific modernization of TCM will inevitably abandon the theoretical connotation, mode of thinking and characteristics of TCM. Imagine the result of this "modern science". Does TCM still exist? So I gave an equation: modern scientific Chinese medicine = westernization of Chinese medicine = destruction of Chinese medicine. Because in the current medical field, the subject representing modern science is modern western medicine, and the so-called modern scientific Chinese medicine is actually the westernization of Chinese medicine. In my opinion, this is unnecessary, because western medicine has developed rapidly and made great achievements according to the modern scientific model. We only need to use it on ourselves, and we don't need to turn ourselves into him.
Throughout the modern research of traditional Chinese medicine, many people are trying to find or prove that there are many viewpoints in the theory of traditional Chinese medicine and Huangdi Neijing that are consistent and the same as those in western medicine, so as to show that western medicine exists and so do we, and prove that our traditional Chinese medicine is scientific. The results of this study led to the ridicule of western medicine, because in their view, Chinese medicine and western medicine are the most superficial things of western medicine, such as some anatomical knowledge. If we compare it from this aspect, it is meaningless to compare our own shortcomings with the advantages of others. Anatomy can be said to be the most elementary. Before Huangdi Neijing, China talked about anatomy, but in Huangdi Neijing, he didn't talk about anatomy. Perhaps this is the greatness of Neijing, because it looks at human life from the information level rather than the material level. Don't use confrontation, but use adjustment and reconciliation to deal with life problems. I think Chinese medicine should have confidence in itself and must take practice as the evaluation standard, which is not in line with modern science, but seeking truth from facts. The criterion for testing whether Chinese medicine is scientific is not western medicine or modern science, but practice, as long as it is effective and useful. In the process of fighting against SARS, Chinese medicine has shown great vitality and scientificity.
In a word, Huangdi Neijing, as the source of Chinese medicine culture, still has very important practical significance and practical value, and should be passed down as a treasure of the Chinese nation.