How to learn Huangdi Neijing please

The Huangdi Neijing Suwen Zhuyi Fa Wei is the work of Ma Maki of the Ming Dynasty, as a beginner in Chinese medicine, of course, it is not easy to understand. You can find a textbook like "Selected Readings of the Internal Canon" to learn first, and you can also look at modern books like "Huang Di Nei Jing Su Wen Bai Jie" and "Ling Shu Jing Bai Jie".

If you think this is a boring way to learn, there are some best-selling books that honor the Yellow Emperor's Classic of Internal Medicine, so you can take a look at them and develop your mind. The importance of inheriting the Yellow Emperor's Classic of Internal Medicine from a cultural perspective

Zhang Qicheng (Professor, Beijing University of Traditional Chinese Medicine)

I would like to talk about three issues, one of which is the academic positioning of the Yellow Emperor's Classic of Internal Medicine; one is the relationship between the Yellow Emperor's Classic of Internal Medicine and the origins of traditional Chinese culture; and the other is to talk a little bit more about the practical significance of the Yellow Emperor's Classic of Internal Medicine.

What kind of book is Huangdi Neijing? Just released by the Guangzhou TV station shot 60 episodes of large-scale documentary "Huangdi Neijing", experts say a lot of things: Mr. Jiao Shude said that it is a book of health; some people say that it is a medical work; some people put forward a humanities work, because it is all-encompassing, which has a medical, ethical, philosophical, astronomical, geographic, psychological and so on the contents of the book. So how exactly does one characterize this book? First of all, of course it is an all-encompassing book. Now to look at the problem from a scientific perspective, I will give a less appropriate definition, it may be a combination of humanities and life sciences, or it is a medical work with humanities characteristics, it creates a medical system characterized by humanities. This system is different from Western medicine, which is a medical system characterized by natural science. The Yellow Emperor's Classic of Internal Medicine (HUNDI-MEIJING) talks about the hidden images and meridians, which are reflected in which chapters? Mainly, there are "Jin Gui Zhen Rang", "Ling Lan Mysteries", "Six Sections of Tibetan Elephant", "Five Viscera", "Meridian Theory", "Skin Theory" and so on, which talk about the physiology of Chinese medicine. The Internal Canon also deals with the causes, mechanisms, and symptoms of diseases, such as the Treatise on Wind, the Treatise on Paralysis, the Treatise on Cough, the Treatise on Impotence, the Treatise on Malaria, the Treatise on Syncope, and so on. There are also many chapters on diagnosis and treatment, such as the Pulse Essentials and Subtleties, Three Parts and Nine Conditions, Diagnosis of the End, Stabbing Heat, Stabbing Qi, and Stabbing Prohibition, etc. in the Suwen. Therefore it is undoubtedly a medical work, a work of traditional Chinese life science.

First. The Yellow Emperor's Classic of Internal Medicine is humanistic, not purely natural. It is centered on human beings and talks about people, not matter. It has a strong humanistic concern and is humanistic in nature.

Second. The Yellow Emperor's Classic of Internal Medicine speaks of human life as all differentiated, not universal. For example, it emphasizes "identification and treatment" and focuses on the specificity and particularity of human beings. It also places great emphasis on the physical constitution of human beings, such as that referred to in the "Ling Shu? The Yin and Yang of Twenty-Five People". In fact, there are more than twenty-five body qualities, and they can be further expanded. The Yellow Emperor's Classic of Internal Medicine then emphasizes the individuality, or particularity, of man.

Third. The Yellow Emperor's Classic of Internal Medicine speaks of human life as whole and indivisible. Human beings and nature cannot be divided, nor can they be divided among the various organs and images of human beings themselves. For example, the chapters of "The Treatise on Anger and Tongtian", "The Great Treatise on the Regulation of the Four Airs and the Divine", "The Great Treatise on Yin and Yang in Response to Images", and so on, all emphasize the indivisibility and wholeness of human beings and the heavens.

Fourth. The Yellow Emperor's Classic of Internal Medicine believes that human life can be perceived, felt, and characterized. But human life is not analyzed through experimentation inside the present laboratory, it is not something that can be described mathematically, it is not quantitative. This can be called intuition or vagueness.

Fifth. The Yellow Emperor's Classic of Internal Medicine considers human beings to be vivid and alive, not cold. That is to say, it places less emphasis on autopsies. The Yellow Emperor's Classic of Internal Medicine used to talk about dissection, and the Lei Gong school emphasized it. For example, in the Ling Shu? The Chapter on Meridian Water, it says, "If a man of eight feet has his skin and flesh here, he can be measured and cut and followed externally, and his death can be dissected and visualized." Later, the Yellow Emperor's Classic of Internal Medicine, however, does not talk about dissection, which is a shift. This can be called dynamic.

So this science of Chinese medicine constructed by the Yellow Emperor's Classic of Internal Medicine is a medical system with humanistic colors. Humanities is not a social science, nor is it a natural science. It has subjectivity, uniqueness and individuality. The Yellow Emperor's Classic of Internal Medicine, based on the pre-Qin humanistic philosophy, not only takes the pre-Qin humanistic philosophy as a guide for constructing the medical system, but also applies the conceptual categories of philosophy directly to medicine. I insist that only by clarifying the academic position of the medical works of humanities like Huangdi Neijing can we recognize the difference between the system of traditional Chinese medicine and the system of western medicine, traditional Chinese medicine is a medical system based on humanities, and modern western medicine is a medical system based on natural sciences.

The second question is to briefly introduce the cultural origin of Huangdi Neijing. I believe that Huangdi Neijing was written after Emperor Wu of Han Dynasty, but it is not excluded that some of its chapters were formed during the Warring States period, but the final publication should be after Emperor Wu of Han Dynasty. From this it must have been influenced by the pre-Qin philosophical thinking before Han Wudi. All the schools of thought had an influence on the Yellow Emperor's Classic of Internal Medicine, but mainly Confucianism and Taoism. Let's look at Confucianism first. The Zhouyi and Shangshu can be seen as mainly Confucian writings (of course, there are also some Taoist ideas). The philosophy of "yin and yang" in the Zhouyi, the doctrine of "five elements" in the Shangshu, and the "two extremes", "neutralization", "harmony" and "peace" in the Analects of Confucius can be regarded as the main works of Confucianism (of course, there are also some Taoist ideas). "and "Harmony is Precious" in The Analects of Confucius, as well as the "Yin-Yang and the Five Elements" and the "Mean" methodology in Mencius and Mean, all had a direct influence on the Yellow Emperor's Classic of Internal Medicine. The existing Mengzi and Zhongyong have a direct influence on the Yellow Emperor's Classic of Internal Medicine. Although there is no record of the "five elements of yin and yang" in the existing Mencius and the Meanwhile, scholars believe that the Five Elements, unearthed at Mawangdui in Changsha, Hunan Province, in 1973, is a work of the Si-Meng school of thought, which emphasized the five elements of benevolence, righteousness, propriety, wisdom, and saintliness (faith). Zou Yan, a representative of the Yin-Yang School, can also be regarded as a Confucian. Confucianism Si Meng school, Zou Yan yin and yang five elements school of "yin and yang five elements" doctrine on the establishment of the theoretical system of the "Neijing" plays a very important role.

The influence of Taoism on the Yellow Emperor's Classic of Internal Medicine was even greater. For example, in the first chapter of the Yellow Emperor's Classic of Internal Medicine, compiled by Wang Bing, he emphasizes the ancient man, which is the ideal personality of the Taoists. Why was the name "Huangdi" given to the Yellow Emperor's Classic of Internal Medicine? This is probably due to the influence of the Huang Lao school of thought in the early years of the Western Han Dynasty. Huang Lao also belonged to the Taoist school. The Neijing emphasizes "Tao" and talks about "the way of yin and yang," "the way of heaven and earth," "the way of elevation," "the way of healing," "the way of medicine," "the way of the heart," "the way of the mind," and "the way of the heart, "The Way of Healing", "The Way of Nourishing Life", and "The Way of Nourishing Growth", which was influenced by the idea of "Tao" in Laozi that everything originates from "Tao". "This is influenced by Laozi's idea that everything originates from Tao. In addition, Lao Zi, Zhuang Zi's "quiet and do nothing", "Taoist law of nature", "gathering gas to raise gas", "seeking life of thick, long life and long vision "

What is more, it has directly influenced the formation of the extensive system of health care, prevention and medical treatment of the Yellow Emperor's Classic of Internal Medicine.

The last question is about the cultural status and practical significance of Huangdi Neijing.

In terms of cultural significance, traditional Chinese culture says that there are Confucianism, Taoism, and this middle is missing a medical family. Why do you say so? Because from the yin and yang point of view, Confucianism is Chong Yang inhibit yin, Taoism is Chong Yin inhibit yang, medical is both Chong Yin and Chong Yang, neither inhibit yin nor inhibit yang. The Yi Chuan says, "One Yin and one Yang is the Way", and the Yellow Emperor's Classic of Internal Medicine says, "One Yin and one Yang is the Way", emphasizing the impartiality of Yin and Yang. If one is partial to yin and yang, then it is a pathological state. The aim of Chinese medicine is to adjust yin and yang to achieve a state of "peace" and "harmony", and when it reaches a state of "harmony", the disease will be cured. Medical practitioners are the school of harmony of yin and yang, which can be regarded as the most perfect successor of the idea of harmony of yin and yang of the "Zhouyi", which may have played a certain role in the governance of Chinese monarchs throughout history, and the enlightened monarchs throughout history have emphasized the harmony of yin and yang. So much so that the names of the imperial palaces of the Ming Dynasty - the Hall of Supreme Harmony, the Hall of Preservation of Harmony, and the Hall of Central Harmony in the Forbidden City - were taken from the "Tuan" of the "Qian Gua" of the Book of Changes, "Preservation of Harmony". Tuan, "Baohe and Taihe, are favorable to chastity". "Harmony" is a state of harmony, and "harmony" is the highest value of Chinese culture.

The significance of the Yellow Emperor's Classic of Internal Medicine in medicine lies in the fact that it provides a kind of medical thought and method different from that of Western medicine, that is, the thought of non-confrontational treatment, the thought of harmony, and the method of treatment based on harmony. The significance of the Yellow Emperor's Classic of Internal Medicine in science is that it establishes another form of science. Science should also be pluralistic, and science is definitely not only in the form of modern science after Newtonian mechanics in the 17th century. Modern science has three characteristics: first, logical reasoning, second, mathematical description, and third, experimental verification. It has a material entity and form. The Yellow Emperor's Classic of Internal Medicine, on the other hand, provides a scientific form characterized by holism, modeling, process theory, and so on. It is humanistic in nature, emphasizing individuality and specificity, and it does not provide an axiom. Western science is materialistic, based on the level of things. Professor Lu Guangxin just mentioned "materialism", and Mr. Chen Lifu put forward "biomedicalism". In fact, Chinese philosophy cannot be applied in the mold of Western philosophy, which is materialistic and idealistic. Chinese philosophy is the unity of matter and mind, and it is the philosophy of endless life, not the philosophy of matter, but the philosophy of human being, and the philosophy of life. Chinese medicine is based on such a philosophy as its theoretical foundation. The science established on the basis of such a philosophy is of course not equivalent to the science established on the basis of materialism in the West. Long-term practice has proved that this form of science, Chinese medicine, is useful and effective in solving the problems of human life.

How can the Chinese medicine established by the Yellow Emperor's Classic of Internal Medicine develop in the modern society? This is indeed a strategic issue, one that has a bearing on the survival of Chinese medicine. Faced with the challenge of modernization, now put forward the slogan "modernization of Chinese medicine", I do not oppose the modernization of Chinese medicine, the key to the problem is how to modernize? Nowadays, most people think that the modernization of Chinese medicine means the modernization of Chinese medicine, which I beg to differ. I once published an article in 1999, "the paradox of modernization of Chinese medicine", I would like to illustrate such a paradox: Chinese medicine can not change their own non-modern scientific features of modern science? There is no doubt that Chinese medicine is not a modern science, its theoretical connotation, way of thinking, disciplinary characteristics are different from modern natural sciences, so the modern scientificization of Chinese medicine will inevitably be the theoretical connotation of Chinese medicine, the way of thinking, the characteristics of Chinese medicine have to be discarded, imagine the results of this "modern scientificization", Chinese medicine still exists? Therefore, I have given an equation: modern scientificization of Chinese medicine = westernization of Chinese medicine = destruction of Chinese medicine. Because in the current medical field, the modern scientific discipline is modern Western medicine, the so-called modern scientificization of Chinese medicine is actually the Westernization of Chinese medicine. In my opinion, this is not necessary, because Western medicine has already developed rapidly and made great achievements according to the model of modern science, we only need to use it for our own use, and it is not necessary to turn ourselves into his appearance.

Looking at the current modern research on Chinese medicine, many people are trying to use modern scientific methods to find or prove that there are many points in the theories of Chinese medicine, in the Yellow Emperor's Classic of Internal Medicine, which are consistent and identical with Western medicine, in order to show that what is in Western medicine is also in Chinese medicine, and to prove that Chinese medicine is scientific. The result of this kind of study has led to ridicule by Western medical practitioners because in their view those contents in our Chinese medicine which are the same as those in Western medicine are the most superficial things in Western medicine, such as some anatomical generalizations and so on. If we compare ourselves in this respect, we are comparing our shortcomings with other people's strengths, which is meaningless. Anatomy can be said to be the most elementary. Before the Yellow Emperor's Classic of Internal Medicine, China talked about dissection, but by the time of the Yellow Emperor's Classic of Internal Medicine, it did not talk about dissection. Perhaps this is precisely the greatness of the Classic of Internal Medicine because it does not look at human life from the material level but from the informational level; and it does not use confrontational means, but regulating and harmonizing means to deal with the problems of life. I think Chinese medicine practitioners should have confidence in themselves, and they must be evaluated on the basis of practice, not on the basis of whether or not they are in line with modern science, and they must be pragmatic. The test of whether Chinese medicine is scientific or not is not Western medicine or modern science, but practice, and it is scientific as long as it is effective and useful. In the fight against sars this time, Chinese medicine has demonstrated its strong vitality and its scientific nature.

All in all, the Yellow Emperor's Classic of Internal Medicine, as the source of Chinese medicine culture, is still of great practical significance and practical value, and should be handed down as a treasure of the Chinese nation. Yellow Emperor's Classic of Internal Medicine

The Yellow Emperor's Classic of Internal Medicine is four words, "let nature take its course". The nature of heaven and earth is always from spring to summer and from fall to winter, which is a fixed order. The human body should also follow this order to grow, develop, astringent, collection, so that your body is healthy. This is a very principle that the Yellow Emperor's Classic of Internal Medicine tells us - follow nature. The Yellow Emperor's Classic of Internal Medicine is the only book named after a holy king, and first of all, it conveys to us the message that the study of life is the work of an emperor, that it is a great work of virtue and compassion. In ancient times, people were very serious about nourishing the body, whereas now we are treating the body as something that can be constantly depleted and damaged. In ancient times it was about nourishing it, treating one's body very seriously and lovingly, whereas nowadays people are very uncaring about their bodies in a sense, and it is very difficult to hear really good theories, which is why it is not easy to learn and understand the Yellow Emperor's Classic of Internal Medicine. Why did the Holy King emphasize books on medicine and life science? In fact, the so-called holy kings are those who follow their own nature, the kind of people we just described as being born, growing, astringent, and collecting. From another perspective, a holy king is usually someone who can control himself, not only his own body, but also his own desires. In order to truly be a holy king of the generation, one must not only be in control of one's own desires, but at the same time have a very deep knowledge of one's own body. You can take a look at the Yellow Emperor's Internal Canon by Qu Limin. (Dynasty network wangchao.net.cn)