Guide
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This article was originally published in the Journal of Traditional Chinese Medicine, No. 8, 1985. The article discusses the concept, formation and characteristics of the Tibetan elephant theory, as well as related issues in the physiological functions of the five viscera. pointed:
(1) Although the Tibetan elephant theory is based on the form of the internal organs, it is actually summed up by using the dialectical thinking of the whole; the characteristics of the Tibetan elephant theory are the holistic view centered on the five internal organs. (2) God is born of spirit and qi, so it is also called spirit or divine qi; blood is the material basis of spiritual activity; the heart hides god and the main bloodline and is the lord of the five internal organs. (3) Descending is the function of the lungs and the embodiment of the main qi of the lungs. The relationship between propaganda and suppression is opposite and mutual, and together they maintain the breathing, water and lung "purification" environment of the lungs. (4) The coordination of spleen and stomach lifting and upgrading is the foundation of the day after tomorrow, which is of great significance in maintaining human life activities and maintaining health and disease prevention. (5) The drainage function of the liver is reflected in the aspects of regulating the qi machine, emotion, and promoting the function of the spleen and stomach, and the drainage function is abnormal, and there are pathological changes in the two aspects of liver qi depression and liver qi upward reversal. (6) Jing is the basic substance that constitutes the human body and promotes the growth and development of the human body; the essence in the kidney is physiologically manifested in the two aspects of kidney yin and kidney yang, and clinically whether it is kidney yin deficiency or kidney yang deficiency, it is actually a manifestation of insufficient kidney qi.
The Tibetan elephant theory is the core of the theory of Chinese medicine, which is based on practice and summed up using holistic dialectical thought.
The Tibetan elephant theory mainly studies the physiological functions, pathological changes and interrelationships of various organs, tissues and organs of the human body. Its formation, although it contains anatomical knowledge, is mainly developed under the influence of ancient simple materialist dialectical thought, through continuous enrichment and improvement through practice. Ancient physicians, through the observation of the phenomenon of yin and yang changes in the four hours of nature, and the signs of the functional activities of internal organs and organs in the human body, realized that the occurrence, development and change of diseases are closely related to the internal and external environment of the human body. Thus, under the guidance of the holistic view of thought, according to the image of reasoning, according to the reasoning and verification, the Formation of the Five Viscera as the core, the external should be five hours, five qi, inline five intestines (six intestines), five bodies, five senses of the Tibetan doctrine.
The basic feature of the Tibetan elephant theory is the holistic view centered on the five viscera. It was established under the influence of the idea of "corresponding heaven and man" and with the help of the theory of the five elements of yin and yang as a theoretical tool. With the five viscera as the core and the heart as the guide, through the affiliation of the meridians, the various parts of the human body are linked, regarded as an organic whole that is both division of labor and cooperation, and is connected with the external environment. Structurally inseparable, functionally coordinated with each other, used for each other, and pathologically affected each other, this is the basic content of the overall view of the Tibetan elephant theory.
(1) The meaning of the mind as the Lord of one body
The Suqin Linglan Secret Code says: "The heart, the official of the monarch, the gods are out of sight." The Spirit Hub Evil Guest says, "The Heart, the Great Lord of the Five Organs, and the Spiritual House." The Suqin Paralysis says, "The bloodline of the heart and the body." "It is proposed here that the basic factor in the dominance of the mind as one is the god and bloodline of the lord of the heart. Why is the god of the heart called both the god, the spirit, and sometimes the spirit? This is due to the fact that God has a close relationship with the spirit and qi.
God has formed at the beginning of a new life, and the essence is the basic substance of life formation and life activity, so it is said that it is derived from nature and nourished by the day after tomorrow. God is an inevitable manifestation of normal life activities, so God's material foundation is inseparable from the essence, so it is called "spirit." Qi is the driving force of life activities, it has a variety of functions such as gasification, solidification, promotion, defense, and warmth to support and promote life activities, so that god appears, so it has the name of "divine qi". If it represents the consciousness of the mind, it is called "god".
In addition, the function of life is called "divine machine". In short, these names of gods are all manifestations of life activities, but they are expounded from different angles. The Lord of the Heart, the Deity, includes the above meaning. From this we can see that the normality of the manifestation of the Mind Lord God is related to the rise and fall of the material basis essence and qi of life activities. The rise and fall of qi is closely related to blood, "blood is the mother of qi", sperm and blood are mutually, and the "Suqin Bazheng Theory" is called "the one who is flesh and gas, the god of man", which shows that blood is the material basis of spiritual activity. At the same time, the bloodline of the master of the heart also supports the functional activities of other organs, and although God is the master of the heart, it must have the joint action of the physiological activities of other organs. Therefore, it can be understood that "the heart is the official of the monarch" and the dominance of the body is determined by the spirit and bloodline of the lord of the heart.
(2) How to understand the relationship between the main qi of the lungs and the declaration of surrender
The main qi of the lungs refers to the function of the lungs in presiding over the qi of the body. Qi, in addition to the innate qi, there are two sources, one is to inhale the clear qi of nature, and the other is the essence of the valley of water. These two qis are combined to provide support for the functional activity of the various organs of the human body. Qi has different functions due to different distribution sites. The qi that is distributed in the internal organs is called the internal organs, such as heart qi, kidney qi, etc. In the upper focus, it is called Zongqi, which is generated by the joint action of the heart and lungs, and at the same time supports the activity of the heart and lungs. In the middle focus, it is called zhongqi, which is the material basis for the functional activity of the spleen and stomach. In the lower focus is called Yuan Qi, which comes from the innate, nourished in the day after tomorrow, and is the root of the human body, so it is also called True Qi.
The declaration of lung descent is its basic function and the embodiment of the main qi of the lungs. Proclamation, that is, proclamation. Its role is mainly reflected in three aspects: First, through the gasification of the lungs, the turbidity in the body is discharged, and the breathing movement is completed, thereby promoting the operation of the heart and blood. The second is to spread the jin liquid and water valley infused by the spleen to the whole body through the action of "lung towards the hundred pulses". The third is to publicize the health qi, warm the muscle surface, adjust the opening of the heart, and turn the metabolized jin into sweat and excrete it from the body. Therefore, external evils enter from the nose and mouth of the fur, which first affects the propaganda function of the lungs, and there are fever and cold, no sweat, unfavorable breathing, nasal congestion, runny nose, cough and wheezing. Treatment should be based on lung promotion.
Descending is descending. Its role is mainly reflected in three aspects: First, it inhales the clear qi of nature, from the lungs down to the kidneys, enriching the yuan qi, thereby funding the kidney's absorption of qi. The second is to receive the subtle distribution of the water valley from the spleen to all parts of the body to provide support for the functional activities of the organs and tissues. The third is to release the spleen and fluid to the kidneys and bladder, generate urine and excrete it from the body, which is the role of the lungs in regulating water, that is, the function of the lungs in regulating the waterways. Therefore, internal injuries mostly affect the suppression of the lungs, resulting in sputum wheezing and coughing, and the treatment of sputum is treated.
The publicity of the lungs and the suppression of the downfall are two opposite effects, which can promote the suppression of the fall, and the suppression can strengthen the publicity, restrict each other, and jointly maintain the normal activity of the lung qi. On the contrary, if the two are out of harmony, lesions of "lung qi loss" or "lung loss" will occur. Generally speaking: External evils affect propaganda, and internal injuries affect suppression. However, whether it is a disorder of propaganda or suppression, it can lead to wheezing and coughing in the lungs.
(3) The meaning of the spleen as the foundation of the day after tomorrow
The theory that the spleen and stomach are the foundation of acquired nature is summed up according to its own physiological function. After the diet enters the stomach, through the rotting of the stomach, the subtle part of it is transferred from the spleen to the lungs, and the human heart is infused throughout the body. The transmutation of the spleen is determined by the detoxification effect of the temper itself.
Rise and fall are mutually cooperative, and without rise there will be no descent. Conversely, if there is no descent, there will be no rise. Lifting and lowering movement is the instinct of the internal organs, the spleen main rises, the stomach mainly descends, the acceptance, digestion and infusion of diet are completed by the spleen and stomach together, so the spleen and stomach are called the foundation of the day after tomorrow. Li Zhongzi said: "Why is the spleen the foundation of the day after tomorrow?" If you don't eat for one day, you will be hungry, and if you don't eat for seven days, your stomach will dry up and die. Jing Yun: Angu Zechang, Desperate Valley is dead, stomach qi is defeated, and it is difficult to apply a hundred medicines. As soon as one has this body, he will be able to cultivate the qi of the valley, sprinkle chen in the six intestines and the qi to the qi, and adjust to the five viscera and be born of blood, and the person who is born with human resources is also, so the essence of the day after tomorrow is in the spleen. ”
The spleen has a normal transport function, called "temper health luck". The main transport of the spleen is related to the metabolic transfusion of water and the metaplasia of qi and blood. When the temper is healthy, the water can operate normally and is not easy to stagnate. There may be a temporary stagnation, and it will soon return to normal. If the spleen is in good luck, it often causes various lesions where water stays wet.
On the one hand, this shows that the spleen is insufficient, which can cause water wet stagnation, on the other hand, water wet stagnation also affects the spleen elevation. It can be seen from this that the spleen master Shengqing is the main manifestation of the spleen main transport, which is not only the source of qi and blood biochemistry, but also the main organ of water metabolism. Its ascension supports the lifting and lowering of the internal organs, and becomes the hub of lifting, and it is also an important factor in maintaining the constant position of the human internal organs.
Another function of temper is to take the blood to follow the pulse, called "spleen blood". Shen Munan's "Shen Zhu Jin Kui" said: "The blood of the five internal organs is all due to the temper." He Mengyao's "Medical Qi" said: "The spleen is bloody, and the blood is popular with the qi." "If the temper is weak, not only is the biochemistry of the blood insufficient, but the generation of qi is also small." If the blood is insufficient and the qi is weak, it is impossible to push and unify the blood to run in the veins. Therefore, Tang Rongchuan said: "The birth of the human body is always based on qi and blood. In this sense, the blood of the spleen is also an important part of the acquired foundation.
The theory that the spleen is the foundation of the day after tomorrow is also of great significance in terms of disease prevention and health maintenance. In daily life, always pay attention to the care of the spleen and stomach, so that the spleen is full, the transportation is normal, the blood follows the pulse, and the human body is full of energy, which can well resist the invasion of evil qi. Otherwise, the spleen loses good luck, the blood and qi are weak, people are susceptible to disease, and there is no longevity to speak of. The "Zhongzang Sutra" says: "The stomach (including the spleen), the root of man, the stomach is strong, and the five internal organs are strong." Li Dongyuan's "Theory of Spleen and Stomach and the Theory of Spleen and Stomach Prosperity and Decline" said: "All diseases are born from spleen and stomach failure." "These all contain the meaning of the spleen and stomach as the foundation of the day after tomorrow.
(4) How to understand the drainage of the liver
The word "leakage" originates from the Inner Scriptures. The "Su Qing Five Permanent Political Treatise" compares the liver to the spring tree stripe, and has the ability to drain. Later generations of physicians developed this theory, Zhu Danxi clearly put forward the "liver master drainage", he said in the "Ge Zhi Yu Theory of Yang and Yin Deficiency": "The main closed, the kidney also; the drain, the liver also." "The ancients used the image of the wood qi rising and the image of the strip to describe the drainage function of the liver, reflecting the characteristics of the liver as a rigid viscera, the main ascension and the initiative; it is an important condition for coordinating the whole body qi machine, maintaining the activity of the internal organs, and promoting the operation of the blood." It is mainly manifested in the following aspects.
１． Tune the gas machine and emotions
The gas machine, that is, the lifting and lowering of the gas in and out of the movement. Activities such as human organs, meridians, and organs all have the movement of qi in and out. The physiological characteristics of the liver are the main ascension initiative, which has a regulatory effect on the lifting and descending of the qi machine. Emotions, the change of feelings, are part of God's manifestation. Although God is dominated by the heart, it is closely related to the liver, the drainage function of the liver is normal, the qi machine is smooth and smooth, the qi and blood are peaceful, the functions of the internal organs are coordinated with each other, and the five Zhi are peaceful. If the liver is leaked, it will cause changes in emotion and cause qi machine imbalance, which is mainly manifested in the following two aspects:
One is that the drainage function is not enough, that is, the liver qi is in a depressed state. For the lack of qi rise, the pathological changes of poor qi machine and depressed qi machine are formed. This is commonly referred to as "liver qi depression", referred to as "liver depression".
The second is that the drainage function is too much, that is, the liver qi is in a state of hyperactivity. For the rise of qi appears too much, the pathological changes of the qi machine reversal appear, clinically called "liver qi reversal", which has the difference between upward and transverse, its common symptoms, two flanks of swelling and pain, impatience and irritability, insomnia and dreams. If you are in opposition to the head, the head will be dizzy and swollen, and even the blood will vomit blood and cough up blood with the qi, so that he suddenly faints and is unconscious. If it is reversed to the stomach, pantothenic acid stomach pain and so on.
２． Promotes the transport function of the spleen and stomach
The function of the spleen and stomach in digesting and absorbing dietary substances is closely related to the liver. The rise of the spleen, the turbidity of the stomach, thanks to the drainage of the liver.
On the one hand, the drainage of the liver makes the qi machine smooth, promotes the lifting and lowering movement of the spleen and stomach, and makes the spleen and stomach transport normal. If the liver is leaked, affecting the ascension of the spleen, in the upper part of the head is dizzy, in the middle is seen in the bloating, in the lower is the discharge. Affecting the turbidity of the stomach, in the upper part of the vomiting reverse belch, in the middle of the abdominal distention and pain, in the lower is constipation. The former is called liver qi guilty spleen, the latter is called liver qi guilty stomach, and the two are commonly known as "Muwang riding soil".
On the other hand, the liver can secrete bile, which helps the spleen and stomach to be transported. Therefore, whether the drainage function of the liver is normal or not is an important condition for maintaining the function of spleen and stomach transportation. Therefore, Tang Rongchuan said: "The nature of the wood is drained, and the food qi enters the stomach, thanks to the qi of the liver wood to drain it, and the water valley is transformed." If the liver cannot drain the valley of water, the evidence of full leakage is inevitable. ”
(5) The relationship between the main essence of the kidney and the kidney qi
Essence is the basic substance that constitutes the human body and promotes the growth and development of the human body, and tibetan essence is the main physiological function of the kidney. The Six Verses of the Treatise on Tibetan Images says: "The kidney is the main sting, the basis of the seal, and the essence." "The essence hidden in the kidney is called the kidney essence, also known as the essence.
The essence of the kidney is physiologically manifested in two aspects: kidney yin and kidney yang. Those who nourish and moisturize the internal organs of the body are called kidney yin, and those that play a warm and promoting role in the organs of the body are called kidney yang. The two together promote the growth and development of the human body, support the physiological activities of various organs, tissues and organs and human reproductive ability, so it is also called kidney qi, and the prosperity and decline of kidney qi is related to the strength and weakness of the human body. Clinically, whether it is kidney yin deficiency or kidney yang deficiency, it is actually a manifestation of insufficient sperm in the kidneys, but there are differences between yin damage and yang and yang damage and yin. Because kidney qi is a manifestation of the joint action of kidney yin and kidney yang, it is called kidney sperm loss, or insufficient kidney essence, or kidney qi deficiency in the case of kidney sperm deficiency, yin and yang imbalance but not very obvious.
Zhang Zhenyu series of articles collected by the Crescent Lake Qingnang Society from the "Zhang Zhenyu Academic Experience Summary", "Shandong University of Traditional Chinese Medicine Nine Famous Doctors Experience Record Series 丨 Zhang Zhenyu", "China's 100 Years of Traditional Chinese Medicine Clinicians Series 丨 Zhang Zhenyu", "Zhang Zhenyu Medical Case Medical Talk Collection", "Zhang Zhenyu Medical Anthology", CNKI related papers and networks, etc., if there is infringement, please inform.
