The cultural system of all ethnic groups in the world is a social phenomenon and the historical accumulation of national society. These cultural systems include the humanities, customs and national ways of thinking of various periods. Generally speaking, culture is divided into three levels: spiritual culture, behavioral culture, and material culture. The roots of Chinese culture have many aspects, including history and inheritance, spirit and environment, and diverse and rigorous patriarchal structures. The cultural system of any nation is an organism with many parts closely linked, with a master and a subordinate, a root and a vein, a source and a flow, that is, there are appearance characteristics and deep law.
Root, meaning as Lao Tzu said: "It is deeply rooted and solid." "Ki, the Qi Min Zhi Shu" said: "At the base of the wall, the square is deeply cultivated." "The foundation is the foundation, that is, the root nature, the source, the reason, just like the Zhuzi Language Class" said: "For example, for the Taiguan must be a big foundation, and the top can be tall." "The spiritual foundation of the Chinese nation is the I Ching and the Tao Te Ching; the source of Chinese etiquette is the Zhou Li, Chinese yearns for poetry and distant places, and the ideals of Chinese and the road to heaven and earth lie in the Book of Poetry and Chu Ci.
The roots of Chinese medicine are derived from Chinese culture. Chinese medicine culture is the way of thinking, historical tradition and characters, works and events of Chinese medicine with great influence and role, and is the law and social imprint of the formation and development of human life and disease prevention and treatment theory in the history of Chinese medicine. At the same time, TCM culture is also a culture of life. It is required to study the social existence of people from the perspective of life, and the exploration of the deep laws of life and health is the main theme of Chinese medicine culture.
In the process of development, Chinese medicine has continuously absorbed the knowledge and nutrition of various disciplines, and has generally deeply integrated into the blood of China's excellent traditional culture. Specifically speaking, there are Chinese characters, context, grammar, writing borrowed from the fuwen, Zongyi's poetic style, these aspects of the integration, together to create, set off the brilliant splendor of Chinese medicine culture, combined, enough to show that Chinese medicine is the most elegant, the most elegant, the most elegant, the most ladylike wonder.
The cornerstone of national culture - Chinese characters
The Chinese nation has a variety of writing systems, and the main source of Han culture and Chinese medicine culture is Chinese characters. Writing is the cornerstone of national culture, the most important carrier of cultural dissemination is writing, and the production of Chinese characters is the deepest foundation of Chinese scholarship. More than 3600 years ago, the oracle bone was unearthed, which is a Yin ruin script excavated in Xiaotun, Anyang, Henan, and is still in use in the Western Zhou Dynasty. But any cultural form develops gradually. The JiaHu lake site, which has a history of more than 9,000 years, has unearthed more ancient scripts, as well as the Liangzhu script excavated in Pinghu Lake, Jiaxing, Zhejiang, which is thousands of years earlier or even longer than the oracle bone. In this long historical period, 2400 years ago, Zhang Zhongjing of the Eastern Han Dynasty said in the preface to "On Typhoid Fever and Miscellaneous Diseases" that "diligently seek ancient training and learn from all sides", and the "ancient training" before the Eastern Han Dynasty must also have written records, Confucius said: "Faith is good and ancient". Chinese medicine has sprouted and matured in the xia shang zhou or even earlier years. Because in ancient times, there was a famous doctor loan season. The loan season may be a famous doctor in the Shennong era. Therefore, the "Su Qing , Shifting Essence and Changing Qi" says: "The ancients made the loan season, rationalized the color vein and understood the gods." ”
Zhang Huai's "Treatise on Words" said: "Those who write always speak. If it is divided into righteousness, then the grandfather of the writer and the descendant of the writer. "Chinese have an immortal consciousness since ancient times, even if they die, they hope that the deeds will last forever, so after the oracle bone, the royal family cast some events on the bronze, which is the golden text. Later, the text was engraved on the stone, which is the inscription, the monument, and the stone drum text. Traditional Chinese medicine also has the same measures, such as the Longmen Grottoes stone carving prescription, Xinjiang Turpan unearthed medical texts, medical prescriptions, mostly carved in the Sui and Tang Dynasties, whether earlier, there is still discussion. But these are the earlier prescription records that have been found so far.
The production of writing is an important milestone in the progress of human civilization and a prerequisite for the inheritance of culture. Without Chinese characters, there is no continuous Chinese civilization for five thousand years, and Chinese characters are the most primitive cells of civilization, an important gene of national culture, and the root of the towering tree of Chinese national culture.
Rope its continuity - context
The context is the context of the text of the article. Xu Wei of the Ming Dynasty said in the Book of Feng Dafu: "If you enter this paragraph, you will have a big vein. In the linguistics category, context should be a historical category within a certain space, with a wide range of contents that extend up and down, or can be interpreted as "a cultural context."
The Book of Verses says, "Zhao Zi lai xu, rope his ancestors." "Etiquette and University" said: "Things have an end, and things have an end." That is to say, everything has a origin, and it is the descendants who follow the footsteps of their ancestors. Generally speaking, grammar is the writing rules of articles, and words, words, short sentences, and sentences are arranged to form sentences. Context, grammar and grammar are all closely related, but there are also similarities and differences. The earliest Chinese book is the Book of Shang, written in the middle and late Shang Dynasty or the Western Zhou Dynasty, recording ancient historical documents, in which the words of oath, fate, precept, and edict are ancient and pedantic, many of which are so-called "Zhou Yi Yin Pan, Quirking Tooth", but there are also a few words that are Shu Lang. The writing of the "Book of Shang" is a sign that the ancient Chinese prose has been formed, and the flourishing of the prose in the Spring and Autumn period and the Warring States Period is the inheritance and development of the "Shang Shu" context. The literature it includes provides an important writing reference for the writing of the Neijing during the Spring and Autumn Period and the Warring States Period.
For example, in the Book of Shang, Wang Yue: "Purpose! say. It is obedience. It is bad for words, and it is bad for words to be ignored for deeds. "It is difficult not to know, but to do is to be difficult." Wang Chen was not difficult, and allowed him to cooperate with the former King Chengde, but he did not say anything and was guilty. "The form is mostly dialogue. Many parts of the "Inner Classic" are also questions and answers between the Yellow Emperor and Several courtiers such as Bo Gao, Shao Shi, and Shao Yu, and many of the lines are prose, and some paragraphs have rhymes and rhymes. This kind of question and answer style, which is also found in zuo zhuan and Huainanzi, is also a question and answer style, and the discourse style, the note body, the technical body, the style body, the aphorism body, the interpretative body and the preamble, which is called the "seven bodies" in later generations, are all question and answer style produced by the influence of the debate body and the endowment body.
"Su Qing • Ancient Innocence Theory", "Su Qing • Four Qi Tone God Theory", "Su Qing Qi Tong Tian", "Su Qing Yin Yang Ying Xiang Great Theory" and other literature, of which there are also more rhyming words. Written in the Eastern Han Dynasty's Treatise on Typhoid Fever, there are also chapters in four-character concatenations. Zhang Zhongjing's writing is simple, elegant and elegant, and the literary style is remarkable, even people of general cultural level can understand and understand its exposition, Mr. Cheng Menxue once said: "The typhoid fever theory is in the form of articles, as the style of the whole book, although the text is ancient, but simple and credible, mostly ancient vernacular."
Ancient Chinese does not pay attention to strict language norms, but make full use of the context of the language environment, so that the text is concise and abnormal, many places the word is ambiguous, the specific meaning of the word often needs to be based on the context of the connection, according to the tone, sound and so on to determine, this is the so-called "meaning legitimate". The Analects, which preceded the treatise on Typhoid Fever, were in the genre of the "Direct Record" of the disciples of Confucius, "to cover their extravagance and embellishment, or to cause them to lose their authenticity, and to record faithfulness, of course" (Jiang Boqian). The entire text of the Analects conveys Confucius's ideological propositions through the form of records, using a large number of figurative, dual, and counter-evidence brushwork, and the language characteristics are "long and concise", "more subtle and deeper meaning", its "place of record", "those who have a relatively rich range of words and emotions" (Liu Cunren). In this regard, "On Typhoid Fever" has many imitations.
The Han Dynasty advocated "the practical application of the scriptures", and the most important ones were the "Hong Fan" and "Yu Gong". Sima Qian wrote the "History of Xia Benji" and Ban Gu wrote the "Book of Han and Geographical History", both of which copied the full text of "Yugong". The ancients believed that by governing the country with the theory of heaven and man induction, floods would disappear. The Yugong attaches great importance to the dredging of rivers and the control of water, and the nine water systems discussed, after its rule, the rivers and rivers of Kyushu are all connected with the sea, and there is no longer a decision. The Su Qing borrowed: "He who comes from like the flow of water, this is too much, and the disease is outside; Like the beak of a bird, this is not enough, and the disease is in the middle. "The degree of the beginning of the saints corresponds to the heavens and the earth, so that the heavens have the degree of sustenance, the earth has the meridians, and the people have meridians." The heavens and the earth are gentle, and they are quiet through the water. ”
The Book of Shang says, "But everything is prepared, and it is prepared for no trouble." "To do anything, only by being prepared in advance can we not worry about disasters." At this point, the "Inner Classic" plays out: "It is the sage who does not cure the disease, and does not cure the disorder, and does not cure the disorder, which is also said to be." The husband's illness has been completed and then the medicine is healed, and the chaos has become the cure, such as thirst and through the well, fighting and raising the cone, it is not too late. The Book of Shang also records sixteen characters, "Mental Law": "The heart of the people is only in danger, and the Tao is small; only the essence is the only one, and it is allowed to cling to the middle." This is the famous "Sixteen Character Heart Transmission" of traditional Chinese culture. The word "Zhong", the Great Treatise on the Ultimate Truth, says: "Carefully observe where yin and yang are and adjust it, so as to level it." The Great Treatise on the Six Micro-Purposes says: "The position of the upper and lower levels, in the intercourse of qi, is also the dwelling place of man." "It's up and down by space. The Book of Han also says: "Untie knots by means of communication, and vice versa." The ultimate goal of TCM is to balance, balance yin and yang, balance cold and heat, and balance virtual reality. In Chinese medicine, the original meaning is neutralization and peace. The Lingshu also summarizes the state of "changping of man" as "blood and", "wei qi and", "zhiyi and", "cold and gentle", etc. Qi and blood are harmonious, the meridians are smooth, the internal organs are peaceful, and the limbs are nourished; the spirit and intention are harmonious, the spirit is peaceful, and the state of mind is peaceful; if it is cold and mild, people can adapt to climate change and diet, and thus avoid the invasion of evil qi. "And" means health, and "discord" means disease. It can be seen that "harmony" and "discord" are the key to judging the constant and change of life activities in the Inner Classics. The "Middle" and "Harmony" of the Neijing, from the connotation to the phenomenon of time and space, mostly borrow the meaning of the "Book of Shang", and take the meaning of "Ping" to say "He", which has a very deep meaning.
The pre-Qin period's writing monograph "Wenxin Carved Dragon" said: "If the number of emotions is complicated, the body changes trade." Clumsy words or pregnant with cleverness, mediocrity or cuteness in new ideas. See the cloth in the hemp, although the cloud is not expensive, the shaft dedication, the appearance is precious. This grammar that Liu Xun said, in the classic works of Chinese medicine, reflects the complex content and asanas, and the simple words convey the ultimate meaning, just as hemp did not have the preciousness of the cloth before it was woven into cloth, but after processing, it became a glorious and precious thing, just as it was renewed.
The writing structure of TCM classics is a synthesis of basic theories of medicine and multidisciplinary knowledge. In particular, the Inner Classic, "judging by its will, it is not a temporary word, nor is it written by a single person" (Lü Fu). Although the style is diverse, it is highly readable. There are simple and complex, the prose is extremely charming, and there is no lack of image metaphors, which is easy to stimulate the reader's aesthetic associations and emphasize understanding and comparison. The writing style of the Treatise on Typhoid Fever, like the Neijing, was deeply influenced by the classical style of the Three Dynasties and Two Han Dynasties, "Chen Yan Wu Go, Wen Yi Zai Dao" (Zhou Dunyi's "General Book and Literary Dictionary"), which was generally devoid of ornamentation, simple and rich in chapters, simple and concise.
The way the Chinese language is structured – grammar
Chinese grammar is the law of language combinations. Chinese grammar has no morphological changes in the strict sense, nouns often have no lattice changes, and verbs do not distinguish between people and tenses. Another feature is that words that do not affect the overall meaning of the sentence are often omitted. Its basic laws are concentrated in both combination and aggregation. On the surface, grammar is linear, but the grammatical structure is hierarchical. The body is connected, the inside and outside are integrated, the structure is strict, the mutual restraint is mutual, there are certain rules, and you cannot do whatever you want. However, grammar is evolving and changing, constantly improving itself, the old components are gradually eliminated, and new factors are constantly being created.
In ancient times, it is said that the Yellow Emperor had "all nations", during the Xia Dynasty there were three thousand kingdoms, and at the beginning of the Zhou Dynasty, eight hundred princes were sealed, and the Book of Rites said that "the people of the five directions did not understand the language". After the reunification of the Qin Dynasty, the script was further standardized, with Xiaozhu as the official script. The Analects of Shu'er says: "The Words of the Son, the Poems, the Books, and the Rituals are all Yayan. The "Yayan" here is a common language with certain grammatical rules.
Many contents in the Neijing associate similar things together, thus revealing their common characteristics, replacing "elephants" with "classes", and using more intentional language structures. There are also many places are dialogue, question and answer, many question sentences, the use of words, basically adhering to the Western Han and Spring and Autumn article style, some places, much like Xunzi, Lü Shang, Lu Jia, Jia Yi and other people's language habits, always use large paragraphs of metaphor, so that the said theory is in-depth and simple, the sentences use more duality, there are many comparative sentences, catchy, sonorous sentences, grammatical characteristics and words are no different. However, objectively speaking, compared with the literary history and political theory, the exposition of chinese medicine classics is more of a calm, generous, elegant and daguan.
Language is the bearer of thinking, and Chinese words often have a concrete nature of abstract semantics of things, and Chinese medicine literature obviously has this feature. In addition, what is even more impressive is the use of words in the TCM literature, which has reached a supreme level. The use of many repetitive words and overlapping words is very beautiful, such as "The Tao is in the micro, the changes are endless, who knows its origin?" Embarrassing! Qu Qu, who knows what it wants?" ("Su Qing Linglan Secret Code"); another example is "Yang Ming's so-called sprinkling of Zhen Han, Yang Ming's noon also, May ShengYang's Yin Also, Yang Sheng and Yin Qi, so sprinkle Zhen Han also" ("Pulse Interpretation Theory"). The grammatical structure of "Qu Qu" and "Sprinkle", Mr. Wang Li said, is "the most visual component of the Chinese language." Mr. Qian Chaochen has also talked about this grammatical phenomenon many times. This expression in many Chinese medicine classics is simply what Liu Xun said: "The connection is not endless, and when it lingers in Vientiane, it is a deep audio-visual area; it is a district that writes qi pictures, which not only follows the things; it belongs to the sound, but also wanders with the heart." Therefore, the freshness of the scorching peach blossoms, the appearance of the willows, the appearance of the sun, the shape of the rain and snow, the sound of the yellow birds, the rhyme of the grass worms; the stars of the bright sun, the poor reason; the jagged wo ruo, the two words poor shape: and the grammatical peak of the less and the more, the appearance of the emotions is exhaustive"
"Words without words, deeds not far away" - rhetoric
The original meaning of rhetoric is to embellish the words. That is, in the process of using language, the use of multiple language means to achieve better expression effect. The I Ching says, "Rhetoric stands for its own goodness." "Zhongni Yue: Zhi zhi, words with enough will, and words with enough words." Who knows? Words are not written, and deeds are not far away" ("Left Transmission"). Without literary style, the article cannot be circulated far away. The rhetoric of the Chinese medicine classic "Neijing" is very rich, which is also the reason why the Literature of Chinese Medicine has been brilliant and has been passed down for a long time. Most of the vocabulary of the ancient Chinese language consisted of monophoneic words, and the use of synthetic words, synonyms and antonyms was also quite frequent, and the phonological characteristics of the Neijing were obvious, such as the "Four Qi Tones of God" said: "In the spring and March, this is pronounced. Heaven and earth are born, all things are proud, lie down at night and get up early, and walk wide in the court. Be slowly shaped to make Chi alive. Born not to kill, to give and not to take, to reward and not to punish." "Birth", "glory", "court", and "form" can be pledged in the "cultivation" part of the rhyme; "kill", "grab", and "punish" can also be pledged in the "moon" part of the rhyme.
The concept of rhyme comes from poetry. There was no concept of rhyme in ancient China, so Gu Yanwu said: "Those who have no rhyme in the books above the Han and Wei dynasties know that this word must originate from the Jin and Song dynasties." That is to say, there is a phenomenon of rhyming in antiquity, but this phenomenon is not analyzed and summarized. Later, people noticed that the simultaneous rhyme of poetry rhymes could form rhythmic and beautiful rhymes, and gradually the concept of rhymes appeared. The meaning of rhyming is that the words in the corresponding position in the sentence have the same sound. Generally speaking, the flat rhyme and rhyme of words need to be clearly distinguished, and the tone of the word stipulates which sentence uses flat rhyme, which cannot use rhyme; if it is stipulated that the rhyme is used, it cannot be used.
There are many rhetorical methods for in-depth analysis of the Inner Scriptures, and the author is especially good at using metaphors. For example, the "Meteorological Theory of Pingren" says that "the dead spleen pulse comes, sharp as the beak of the black, like the distance of the bird, like the leakage of the house, like the flow of water", which is a metaphor. There are more metaphors in the "Treatise on Typhoid Fever": "a few stronger backs", "a few bad winds", "steaming heat" and so on. Another example is the "Spiritual Hub" "The Portal of the Mouth and Nose Of The Qi", which metaphorically comes from the nostrils, just as people enter and exit the portal. It is also used for comparison, such as "liver bad wind, heart bad heat, lung cold, kidney dryness, spleen bad wet", and "evil" to say the performance characteristics of the five viscera.
Others include exaggeration, cascading, beads, loops, avoidance, intricacies, combined narratives, etc., and as for the questioning, there are many more. Such as citations, embellishments, omissions, self-interpretation, reuse, especially the corner, are also vivid and common. Zhang Zhongjing's "Treatise on Typhoid Fever" in the three-word pair, four-word pair, five-word pair of the duality is obvious, Zhongjing also makes good use of the "pair of lifting method", through the use of "pair of lifting", so that all kinds of disease evidence of the similarities and differences of the mechanism, symptoms, square evidence, etc., often can make the theme of the whole article clear at a glance.
Through the study of the rhetoric of classical medical writings, the meaning can be more accurately understood, such as the "Theory of Vitality and Heaven", which says, "Because of the wetness, the first is like a wrap, the damp heat is not tight, the large tendons are short, and the small tendons are long." Short is rigid, long is impotent. Wang Bingzhu said: "When the large tendons are heated, they shrink and shorten, and when the small tendons are wet, they are long", and the meaning is still difficult to understand. Zhang Jingyue explained: "The generalization of the tendon disease in this "Inner Classic" is a talk of the corner, in order to enlighten people's ears. It is not said that the big tendons will not be long, and the small tendons will not be short." The Analects says, "If you take one corner and do not oppose the three corners, you will not repeat it." "The purpose of the lifting is to make the senses of touch, so that the study of rhetoric is of great significance to the understanding of the original meaning of the scriptures.
"Give the body and shine" - reference endowment
Sam, "Xunzi Persuasion" said: "A gentleman is erudite and the day is self-conscious." "Participation in endowment means reference and reference. Mr. Qian Mu said that the key to learning is to explore the meaning of it, to borrow a Buddhist saying, that is, to "live ginseng" and not "dead ginseng". This style first appeared in Zhuzi prose and is closely related to poetry. The difference between fu and poetry, Lu Ji analyzed in "Wen Fu": "Poetry is affectionate and beautiful, and it is bright and bright. "Poetry is mostly used to express subjective feelings, which should be gorgeous and delicate; it is more used to depict objective things, which should be smooth and smooth."
Generally speaking, the endowment pays attention to literary style and rhyme, and has both poetic and prose nature. With the means of "paving the collection of text, writing the history of the body" ("Wenxin Carved Dragon"), it is biased towards writing scene lyricism. It is often used to lay out narratives and give rhymes. A large number of lines in the "Neijing", four or six sentences, and rhymes with the staff, are all used to "lay Chen Theory", although the Bixing technique is not necessarily lyrical, but the style of laying arrangement is very obvious. Mr. Meng Qingyun said: "The Q&A genre in the Neijing is an applied style influenced by the body of argument and the body of endowment. Every rhyme in the writing of the Inner Classics is a clear proof of the influence of endowment. For example, the Inner Scripture says, "A person who has essence, qi, jin, liquid, four limbs, nine tricks, five viscera, sixteen parts, and three hundred and sixty-five verses is born of a hundred diseases; and all those who are born of a hundred diseases have falsehood." Now that the Master has more than five words and five deficiencies, why should he be born? Many such passages are like chapters, and the passages are like fu, that is, "laying out", and bixing, and "praise" and "fu" are integrated, the rhythm is harmonious, and there are many rhymes.
Another example is the preface to the "Chongguang Supplement to the Yellow Emperor's Inner Scriptures": "The subject does not forget the danger, does not forget the deceased, and goes to the sacred; the one who seeks the people, the one who sympathizes with the people, and the one who is deeply benevolent to the Lord." In the former Yellow Emperor's Imperial Pole, yu ruled the world; sitting on the Top of the Ming Hall, looking at the Eight Poles, and examining the Five Constants. It is said that people are born, negative yin and yang, food taste and color, there is cold and heat on the outside, and there is joy and anger on the inside. "It is very suitable to recite it throughout. Many of the texts of TCM classics, including the Treatise on Typhoid Fever, have indeed reached their peak in praise more than 2,000 years ago. According to the "Book of Han and the Biography of Wang Bao", when the prince was ill, Wang Bao and others "recited qiwen day and night". The prince especially liked Wang Zhen's "Ganquan Fu" and "Ode to Dong Zhen", in fact, if you recite the classic chapters of Chinese medicine, you can not lose the beneficial "Qiwen".
"Poetry is the inheritance of words" - poetic
The Book of Shang says: "Poetry and Poetry, Song Yongyan, Sound Yi Yong, Rhythm and Harmony". Poetry is a condensed form of language that requires rhythm and rhythm, and needs to express things according to certain syllables, tones and rhythms, with abundant emotions and rich imagery. Poetry is the end of culture. China is a country of poetry, and no matter what genre of works are in ancient and modern times, poetry is the mainstream positive vein. If you don't learn poetry, you can't say anything. At the heart of all languages is poetry. The Chinese language is one of the most poetic languages, because it is most suitable for the emergence of emotions and moods, and several Chinese characters combined together can often show symbolic and subtle charm.
Wang Yinglin said in the "Chronicle of Sleepy Learning": "Poetry is the inheritance of words". It is to undertake, to assume, but also to continue, to continue. For example, Han Yu's "Sacrifice of the Twelve Lang Texts" says: "Inheriting the ancestors of the latter, in Sun Weiru, in Zi Weiwu." "As far as the appointment and continuation are concerned, the classic performance of Chinese medicine is particularly prominent." For example, "Those who speak well of heaven and heaven will respond to people; those who speak well of the past will be tested in the present; those who are good at speaking will be manifested in things; those who are good at speaking will be manifested in things; those who are good at speaking will be transformed into heaven and earth; those who are good at speaking will change their words, and those who understand the gods will understand the reason." In the language of poetry, describe the function of the Tibetan intestines. Another example is the "Inner Scripture": "Idle and less desire, peace of mind and not fear, form and fatigue, qi obedience, each according to his desires, all get what he wants." Here monosyllabic words, two-tone words, elastic combinations, rhymes and clever pushing. For example, the "Pulse Sutra": "The pulse is subtle, its body is difficult to distinguish, the strings are tight and floating, and the rotation is similar, and it is easy to understand in the heart, and it is difficult to understand under the fingers." "There are also many song recipes in Chinese medicine works, such as medicinal properties and soups, which are superimposed on words, not satisfactory, and have endless meaning and sufficient poetic mood. This is closely related to the abstract thinking of the Chinese language, focusing on the interaction of images, and making the language more connotative.
Although the Chinese language lacks word morphological changes, the difference between the four sounds, the connection between words and words is often not a connection but a meaning, and the relationship between them is very flexible. Many times, logical connecting words need to be filled by the reader, thus forming a poetic and dynamic effect. The use of the classical words of Chinese medicine also makes many expositions rich in implication and polysemy, leaving readers with a lot of space for free imagination, which belong to poetic associations and imagery.
Zhu Ding said in the "Jade Mirror Terrace Record and Celebration": "I only saw ten thousand kinds of strange flowers in the form of beautiful flowers, and very spring colors were in the branches. "Chinese medicine culture and national culture complement each other, chinese medicine is a spring color derived from the Chinese national culture, but also an important driving force for the development of Chinese national culture." (Lu Xiangzhi, the author is the chief expert of the Medical and Nursing Integration Branch of the China Association for the Promotion of Traditional Chinese Medicine Research, the senior consultant of the World Federation of Chinese Medicine Societies, and the president of the Confucian Medical Culture Research Association)
Source: Guangming Network Chinese Medicine Channel