黄帝内经太素学术思想研究
摘要
目的
《黄帝内经太素》是隋唐时期著名医家杨上善撰注的一部医书。该书包含《素问》和《灵枢》的所有内容,较好的保存了《黄帝内经》的古貌,是研究《内经》的重要书籍。大约在南宋时期,该书已经亡佚。19世纪20年代,该书重现日本,震惊学术界,《太素》研究呈现出方兴未艾之势。
学术界对《太素》进行了一些探讨,但缺乏对该书整体的梳理,尤其是对《太素》学术思想的整体梳理。即使是一些学术专著也主要侧重于研究杨上善的生平、《太素》源流情况以及《太素》底本考略。有鉴于此,有必要对《太素》的学术思想进行全面、系统,深入的研究。
方法
应用目录、版本、校勘、文字、归纳等方法对《太素》进行文献研究。
结果
第一部分：主要论述了《太素》的成书年代以及时代背景并简修了杨上善的年谱。有关《太素》成书年代以及杨上善所处的年代,大致有隋代说,后周说以及唐代说三种。本文根据以下几点认为该书成书于上元二年(公元675年)至调露二年(公元680年)。第一,避唐讳不避隋讳且该书存在“临文不讳”的现象,这种现象出现于唐高宗时期。第二,杜光庭称杨上善为唐人。第三,唐高宗乾封元年才封老子为太上玄元皇帝。第四,《太素》书中均题有：“通直郎守太子文学臣杨上善奉敕撰注”。第五,唐高宗时期曾改秘书省为兰台。第六,《太素》一书,最早见于《旧唐书·经籍志》记载。第七,以帝命为敕始于唐高宗显庆中。第八,反切中的“浊上变去”现象成形于唐朝。第九,《唐代墓志汇编续集》中之“大唐故太子洗马杨府君及夫人宗室墓志铭并序”主人应该为杨上善。根据此方墓志铭,本文认为《太素》成书时间应该为上元二年(公元675年)至调露二年(公元680年)。通过对该书成书的时代背景进行研究,可以看出,隋朝以及唐朝初期的社会形势是三大势力不断碰撞,汉人势力与胡人势力不断的互相融合。隋唐文化,上承魏晋,下启两宋,具有开明、包容,多元化的特点。
第二部分：主要论述了《太素》学术思想,通过八个专论的论述,初步梳理了《太素》的思想体系。
专论一：太素释义。通过对“太素”一词的释义,本文认为“太素”即为“太一”之义。本文通过研究陕西省太白山的名称变化,发现西汉以前,太白山又被称为太一(太乙)山,得出上古太一等同于太白。而“素”的原意就是“白”。再结合《洞神经》认为脾是太素府,中医理论中脾之原穴是太白穴。本文认为“太素”即为“太白”之义,暨“太素”既“太一”。“太素”一词体现了古人气一元论的思想以及唯物观。这种思想对中医基础理论的摄生、阴阳五行、形神理论以及天人相应思想的形成起了重要作用。
专论二：《太素》类编方法研究。本文认为《太素》以天地人三才类编的方法建立了独特的《太素》类编体系,充分说明了《太素》天人相应的思想。本文首先研究了古人的三才观,认为有狭义和广义之分。其次又研究了古人的三才创制观,发现按照三才原理创制事物在古代是一种普遍现象。通过上述研究,本文认为《太素》全篇分为二十大类,可统观天地人。人体与天地相应,《太素》天部论天之道,主要阐明人体生理功能及其规律。《太素》地部论地之道,主要阐明人体生理实质及其特点。《太素》人部论人之道,主要阐明人体诊候、证候,治疗手段,以及疾病特点。不仅如此天地人三部每部又可再分出天地人。从而可以看出该书编排严谨,逻辑紧密。
专论三：深入研究了《太素》天人相应学说,通过古人对“天”这个概念理解的逐渐变迁入手,探讨了儒家和道家对天的认识,认为《太素》所言的天更多是契合道家精神,指的是规律之天而非主宰之天。《太素》天人相应学说是建立在天人同一规律暨气一元论之上,强调主客二分和天人合一的辩证统一关系。《太素》的天道具有体刑用德的内涵,以此区分了儒家体用不分,刑德不当的天人观。《太素》天人相应思想具体体现在性命观、气血精液观、阴阳五行观、摄生观,诊疗观等方面。
专论四：主要论述了《太素》命门学说。通过对《内经》和《难经》命门含义的研究入手,大量对比研究历代医家对命门学说的发挥,结合对《太素》重视气一元论的思想的理解,认为《太素》命门学说具有以下特点：第一,分而言之,右肾为命门；合而言之,通名为肾。第二,命门之气即为肾间动气。第三,三焦有名无形,通行元气。第四,命门藏精与五脏藏精互生,命门藏精即肾藏精,命门藏精即五脏藏精。第五,重视葆养命门之气,强调情志因素。
专论五：分析了《太素》五神脏理论。通过对“神”之内涵的解读,发掘历史上五脏配五行的演变过程,认为心神统领全身,与其他五神是一神与五神,太一与五行的关系,不可割裂而论述。《太素》尊重并深入演绎了经旨,对“神”的概念具有独特的理解,分析了性、命,形的各自含义,提出了“形从地生,命从天与”的构想。在论述五脏藏神的过程中,《太素》认为心可以自生经脉以及心经没有输穴的原因是心为人身之主。并认为心亦受邪,尝试将理论与临床相结合。《太素》还提出了胆主春生之气,脾为四脏之本的说法。这些理论初步体现了《太素》形神高度统一的思想,构建了心为君主之官的神系统和命门为元气出处、脾为谷气所出的形体系统。
专论六：阐述了《太素》关枢阖理论,认为该理论具有后世六经辨证的雏形。《太素》系统论述了三阳,三阴经的生理功能,而这种生理功能特点可以用关、枢,阖来形容。书中还根据关、枢,阖的特点论述了六经病变和六经皮部。反观王冰的开、枢,阖理论则未能深深的符合经旨。
专论七：讨论了《太素》对真气的认识,真气为一气、和气、经气,正气,并探讨了真气与肾间动气的关系,认为真气可能是元气。
专论八：首先论述了《太素》对人迎气口的看法,杨上善驳斥了，脉经》左为人迎,右为气口的观点,认为颈动脉为人迎,寸口位置为脉口。接着讨论了《太素》体现出的道易思想。然后讨论了《太素》有关五邪的认识,杨氏借《难经》五邪的说法注释《内经》时,与后世诸多医家的论述不同,是杨氏独特的学术理论。
结论
本文重新审视了前人的研究结果,针对《太素》研究的薄弱环节,深入学习领会《太素》全文,搜集整理了大量的文献资料,以《太素》一书的命名为研究切入点,认为太素即为太一之意,体现了《太素》重视气一元论的思想。这种思想是《太素》三才类编方法、天人相应思想、五神脏理论、命门学说等内容的理论基础。在此基础上,作者论述了《太素》具有体刑用德的天人观、形神合一,神为形主的形神观,为深入研究《太素》奠定了一定的基础。
"Yellow Emperor Tai Su " is a famous physician Sui Yang essays on good note of a medical book. The book contains the " Su Wen " and " Ling Shu" of all content, better preservation of the " Yellow Emperor" Gumao, is the study of the "via " an important book. Around the Southern Song Dynasty, the book has the Lost.1820s, the book reproduce Japan, shocked the academic community," Tai Su" study showing the ascendant trend.
Academia " Tai Su" done some research, but the overall lack of combing the book especially for " Tai Su" academic thought overall comb. Even some academic monographs have focused primarily on the study of Yang Shan's life," Tai Su" origins as well as " Tai Su " master copy. In view of this, it is necessary to " Tai Su" academic thought a comprehensive, systematic, in-depth research.
This paper re-examines the results of previous studies, for the weak link " Tai Su" research, in-depth study and understand the "Tai Su" in its entirety has collected a large amount of literature, on this basis, on the " Tai Su" academic thought several important issues were discussed in depth. This paper consists of two parts:
The first part:mainly discusses the " Tai Su" in a book's background and simple repair and a good chronology on Yang. On " Tai Su" and Young's book on the era in which good, roughly Sui said, and said three of the Tang Dynasty Later Zhou said. Based on the following points that the book was written in the Shangyuan two years (AD675) to the Tiaolu two years (AD680). First, avoid Tang taboo but not Sui taboo and the book does not avoid the presence of "temporary text is not taboo," the phenomenon, which appeared in the emperor of Tang Lizhi period. Second, Du Guangting said Yang Shangshan is live in Tang Dynasty. Third, Lao Tzu closures as the Xuan Yuan emperor is in The first year of Tang Gaozong dry seal. Fourth, the " Tai Su" in the book were inscribed with:" Lang keep straight on Prince Edward Yang Shan Chen Feng Chi literary essays note." Fifth, during the Tang Emperor province Lantai secretary had changed. Sixth, the " Tai Su" a book, first seen in " Old Tang·Jing Ji Zhi " records. Seventh, in order of the emperor of the Tang Emperor Qing significant in Chile began. Eighth, the tangential " on the cloud and go " phenomenon formed in the Tang Dynasty. Ninth," Epitaph compilation sequel " in the " Tang Fu Jun Yang and his wife so Taizaixima clan epitaph and order " Young master should be on the good. According to this side epitaph, this paper considers "too Tai Su," a book for the Spring time should be in the Shangyuan two years (AD675) to the Tiaolu two years (AD680). Through the historical background of the book into a book study can be seen, the Sui and early Tang dynasty social situation are the three forces have continued to collide, Han forces and barbarian forces have continued integration with each other. Sui and Tang culture, on the order of the Wei, Jin, under Kai Song, with an open, inclusive and diverse characteristics.
The second Part:discusses the " Tai Su" academic thinking through eight monograph discusses preliminary sort of the " Tai Su" ideology.
Monograph one:Tai Su meaning. By the term " Tai Su" interpretation, this paper considers "Tai Su " is " Tai Yi". By studying Taibai Mountain name change was found before the Western Han Dynasty, also known Taibaishan Taichi (Tai) mountain, so a draw is equivalent to the ancient Bai. The " prime " the intent is "white." Combined with the "hole nerves" that the spleen is too Tai Su house, and the original hole in the spleen of traditional Chinese medicine theory is Taebaek points. This paper argues that " Tai Su " is " Bai " meaning, and the "Tai Su" both "too one."The term" Tai Su " reflects the ancient idea of popularity monism and materialism. The idea of forming the basic theory of traditional Chinese medicine regimen, yin and yang, body and spirit, and Heaven corresponding theoretical ideas played an important role.
Monographs two:" Tai Su" class series studied. This paper argues that " Tai Su" with God in heaven who compiled class method to establish a unique " Tai Su" class series system, the full description of the " Tai Su" appropriate thought Heaven. Firstly, studied the ancient concept of the three powers that have narrow and broad. Second, they studied the ancient concept created with God, with God in accordance with the principles found in the ancient creation of things is a universal phenomenon. Through these studies, this paper argues," Tai Su" the whole chapter is divided into20categories, the concept of Heaven, Earth system. Corresponding with the world body," Tai Su" on the way of heaven Ministry day, mainly to clarify the physiological functions of the human body and its laws." Tai Su" to the Ministry of land on the road, mainly to clarify the substance of their physiological characteristics." Tai Su" people live by the Ministry on the main clinic waiting to clarify human, syndrome, treatment, and disease characteristics. Not only that Earth, three each person can be further separated heaven and earth. Choreography can be seen in the book so rigorous, logical close.
Monographs three:in-depth study of the "Tai Su" Heaven corresponding doctrine, by the ancients to gradually change "Heaven" concept to understand, discusses the Confucianism and Taoism on the Heaven of the perception that "Tai Su," said the Heaven more Taoist mostly fit the spirit of the law refers to the day rather than dominate the Heaven." Tai Su" Heaven corresponding theory is based on the same laws of Heaven cum-gas monism, emphasizing subject-object dichotomy and dialectical unity between nature and man." Tai Su" Heaven has a body with a German criminal connotation with this distinguished body, regardless of Confucianism, improper punishment German concept of Heaven." Tai Su" Heaven corresponding ideas embodied in the concept of life, blood semen concept of yin and yang concept, regimen outlook, outlook and other aspects of treatment.
Monograph four:Mainly discusses the "Tai Su" Mingmen theory. Based on the study of the "within" and "classic" the meaning of life, a lot of comparative study on medical history of Mingmen theory of play, combined with the "Tai Su " pay attention to gas monism thought understanding, think "Tai Su" Mingmen theory has the following characteristics:first, the terms, right kidney is the gate; and in general, kidney. Second, the Qi of the life gate is the interrenal qi. Third, the triple energizer famous intangible, pass qi. Fourth, Mingmen essence and five Tibetan fine alternate, Mingmen essence that kidney essence, vital essence is the five Tibetan essence. Fifth, pay attention to keep a noble gas, emphasizes the emotional factors.
Monograph five:Analysis of the " Tai Su" five dirty God theory. By interpreting the connotation of "God" of, and to explore the evolution of internal organs with the five elements of the history of that mind to guide the body, and the other five that God is a God of gods and five, and the elements of a relationship too, inseparable and discussed."Tai Su" was respected and in-depth interpretation of the purpose of the concept of" God" has a unique understanding of the analysis of the nature, life, meaning their shape, proposed a " raw form from the ground, from the days of the life " concept. Wu Zang possession of God in his discussion of the process,"too Tai Su " that the heart can be self-generated by the meridians and the heart is no reason to lose heart as the point person for the Lord. And that the heart is also subject to evil, try to combine theory and clinical." Tai Su" also made the main bile Chunsheng gas, the spleen is four dirty argument. These theories preliminary concept of" Tai Su" form of God, thought highly unified construct a heart for the God of the monarch's official system and Vital source of strength, the spleen is the Valley of gas out of the body system.
Monograph six:elaborated "too Tai Su " off the doors pivot theory, that the theory has a prototype of the later six meridians." Tai Su" system discussed Sanyang, yin meridians of physiological functions, and this physiological features can be used to pass, pivot, to describe the whole family. The book is also based on the relationship, the pivot, the whole family is characterized by lesions discussed six and six percutaneous department. In contrast, Wang Bing's open, the pivot, the whole family theory is unable to comply with the purpose deep.
Monograph Seven:Discussion of the " Tai Su" understanding of infuriating, infuriating to stretch, gas, through the air, righteousness, and to explore the relationship between the angry infuriating and kidney that may be infuriating strength.
Monograph eight:first discusses the " Tai Su" people welcome port views, Yang on the good refuted "Pulse " left people greet right to port the view that carotid man welcome, Cunkou position veins mouth. Followed by a discussion of the " Tai Su" reflects the road and easy ideas. Then discussed the" Tai Su" know about the five evil, Young borrowed "Classic " five evil note saying "Nei Jing", and later discussed the many different medical home is the Young's unique academic theory.
《黄帝内经太素》是隋唐时期著名医家杨上善撰注的一部医书。该书包含《素问》和《灵枢》的所有内容,较好的保存了《黄帝内经》的古貌,是研究《内经》的重要书籍。大约在南宋时期,该书已经亡佚。19世纪20年代,该书重现日本,震惊学术界,《太素》研究呈现出方兴未艾之势。
学术界对《太素》进行了一些探讨,但缺乏对该书整体的梳理,尤其是对《太素》学术思想的整体梳理。即使是一些学术专著也主要侧重于研究杨上善的生平、《太素》源流情况以及《太素》底本考略。有鉴于此,有必要对《太素》的学术思想进行全面、系统,深入的研究。
方法
应用目录、版本、校勘、文字、归纳等方法对《太素》进行文献研究。
结果
第一部分：主要论述了《太素》的成书年代以及时代背景并简修了杨上善的年谱。有关《太素》成书年代以及杨上善所处的年代,大致有隋代说,后周说以及唐代说三种。本文根据以下几点认为该书成书于上元二年(公元675年)至调露二年(公元680年)。第一,避唐讳不避隋讳且该书存在“临文不讳”的现象,这种现象出现于唐高宗时期。第二,杜光庭称杨上善为唐人。第三,唐高宗乾封元年才封老子为太上玄元皇帝。第四,《太素》书中均题有：“通直郎守太子文学臣杨上善奉敕撰注”。第五,唐高宗时期曾改秘书省为兰台。第六,《太素》一书,最早见于《旧唐书·经籍志》记载。第七,以帝命为敕始于唐高宗显庆中。第八,反切中的“浊上变去”现象成形于唐朝。第九,《唐代墓志汇编续集》中之“大唐故太子洗马杨府君及夫人宗室墓志铭并序”主人应该为杨上善。根据此方墓志铭,本文认为《太素》成书时间应该为上元二年(公元675年)至调露二年(公元680年)。通过对该书成书的时代背景进行研究,可以看出,隋朝以及唐朝初期的社会形势是三大势力不断碰撞,汉人势力与胡人势力不断的互相融合。隋唐文化,上承魏晋,下启两宋,具有开明、包容,多元化的特点。
第二部分：主要论述了《太素》学术思想,通过八个专论的论述,初步梳理了《太素》的思想体系。
专论一：太素释义。通过对“太素”一词的释义,本文认为“太素”即为“太一”之义。本文通过研究陕西省太白山的名称变化,发现西汉以前,太白山又被称为太一(太乙)山,得出上古太一等同于太白。而“素”的原意就是“白”。再结合《洞神经》认为脾是太素府,中医理论中脾之原穴是太白穴。本文认为“太素”即为“太白”之义,暨“太素”既“太一”。“太素”一词体现了古人气一元论的思想以及唯物观。这种思想对中医基础理论的摄生、阴阳五行、形神理论以及天人相应思想的形成起了重要作用。
专论二：《太素》类编方法研究。本文认为《太素》以天地人三才类编的方法建立了独特的《太素》类编体系,充分说明了《太素》天人相应的思想。本文首先研究了古人的三才观,认为有狭义和广义之分。其次又研究了古人的三才创制观,发现按照三才原理创制事物在古代是一种普遍现象。通过上述研究,本文认为《太素》全篇分为二十大类,可统观天地人。人体与天地相应,《太素》天部论天之道,主要阐明人体生理功能及其规律。《太素》地部论地之道,主要阐明人体生理实质及其特点。《太素》人部论人之道,主要阐明人体诊候、证候,治疗手段,以及疾病特点。不仅如此天地人三部每部又可再分出天地人。从而可以看出该书编排严谨,逻辑紧密。
专论三：深入研究了《太素》天人相应学说,通过古人对“天”这个概念理解的逐渐变迁入手,探讨了儒家和道家对天的认识,认为《太素》所言的天更多是契合道家精神,指的是规律之天而非主宰之天。《太素》天人相应学说是建立在天人同一规律暨气一元论之上,强调主客二分和天人合一的辩证统一关系。《太素》的天道具有体刑用德的内涵,以此区分了儒家体用不分,刑德不当的天人观。《太素》天人相应思想具体体现在性命观、气血精液观、阴阳五行观、摄生观,诊疗观等方面。
专论四：主要论述了《太素》命门学说。通过对《内经》和《难经》命门含义的研究入手,大量对比研究历代医家对命门学说的发挥,结合对《太素》重视气一元论的思想的理解,认为《太素》命门学说具有以下特点：第一,分而言之,右肾为命门；合而言之,通名为肾。第二,命门之气即为肾间动气。第三,三焦有名无形,通行元气。第四,命门藏精与五脏藏精互生,命门藏精即肾藏精,命门藏精即五脏藏精。第五,重视葆养命门之气,强调情志因素。
专论五：分析了《太素》五神脏理论。通过对“神”之内涵的解读,发掘历史上五脏配五行的演变过程,认为心神统领全身,与其他五神是一神与五神,太一与五行的关系,不可割裂而论述。《太素》尊重并深入演绎了经旨,对“神”的概念具有独特的理解,分析了性、命,形的各自含义,提出了“形从地生,命从天与”的构想。在论述五脏藏神的过程中,《太素》认为心可以自生经脉以及心经没有输穴的原因是心为人身之主。并认为心亦受邪,尝试将理论与临床相结合。《太素》还提出了胆主春生之气,脾为四脏之本的说法。这些理论初步体现了《太素》形神高度统一的思想,构建了心为君主之官的神系统和命门为元气出处、脾为谷气所出的形体系统。
专论六：阐述了《太素》关枢阖理论,认为该理论具有后世六经辨证的雏形。《太素》系统论述了三阳,三阴经的生理功能,而这种生理功能特点可以用关、枢,阖来形容。书中还根据关、枢,阖的特点论述了六经病变和六经皮部。反观王冰的开、枢,阖理论则未能深深的符合经旨。
专论七：讨论了《太素》对真气的认识,真气为一气、和气、经气,正气,并探讨了真气与肾间动气的关系,认为真气可能是元气。
专论八：首先论述了《太素》对人迎气口的看法,杨上善驳斥了，脉经》左为人迎,右为气口的观点,认为颈动脉为人迎,寸口位置为脉口。接着讨论了《太素》体现出的道易思想。然后讨论了《太素》有关五邪的认识,杨氏借《难经》五邪的说法注释《内经》时,与后世诸多医家的论述不同,是杨氏独特的学术理论。
结论
本文重新审视了前人的研究结果,针对《太素》研究的薄弱环节,深入学习领会《太素》全文,搜集整理了大量的文献资料,以《太素》一书的命名为研究切入点,认为太素即为太一之意,体现了《太素》重视气一元论的思想。这种思想是《太素》三才类编方法、天人相应思想、五神脏理论、命门学说等内容的理论基础。在此基础上,作者论述了《太素》具有体刑用德的天人观、形神合一,神为形主的形神观,为深入研究《太素》奠定了一定的基础。
"Yellow Emperor Tai Su " is a famous physician Sui Yang essays on good note of a medical book. The book contains the " Su Wen " and " Ling Shu" of all content, better preservation of the " Yellow Emperor" Gumao, is the study of the "via " an important book. Around the Southern Song Dynasty, the book has the Lost.1820s, the book reproduce Japan, shocked the academic community," Tai Su" study showing the ascendant trend.
Academia " Tai Su" done some research, but the overall lack of combing the book especially for " Tai Su" academic thought overall comb. Even some academic monographs have focused primarily on the study of Yang Shan's life," Tai Su" origins as well as " Tai Su " master copy. In view of this, it is necessary to " Tai Su" academic thought a comprehensive, systematic, in-depth research.
This paper re-examines the results of previous studies, for the weak link " Tai Su" research, in-depth study and understand the "Tai Su" in its entirety has collected a large amount of literature, on this basis, on the " Tai Su" academic thought several important issues were discussed in depth. This paper consists of two parts:
The first part:mainly discusses the " Tai Su" in a book's background and simple repair and a good chronology on Yang. On " Tai Su" and Young's book on the era in which good, roughly Sui said, and said three of the Tang Dynasty Later Zhou said. Based on the following points that the book was written in the Shangyuan two years (AD675) to the Tiaolu two years (AD680). First, avoid Tang taboo but not Sui taboo and the book does not avoid the presence of "temporary text is not taboo," the phenomenon, which appeared in the emperor of Tang Lizhi period. Second, Du Guangting said Yang Shangshan is live in Tang Dynasty. Third, Lao Tzu closures as the Xuan Yuan emperor is in The first year of Tang Gaozong dry seal. Fourth, the " Tai Su" in the book were inscribed with:" Lang keep straight on Prince Edward Yang Shan Chen Feng Chi literary essays note." Fifth, during the Tang Emperor province Lantai secretary had changed. Sixth, the " Tai Su" a book, first seen in " Old Tang·Jing Ji Zhi " records. Seventh, in order of the emperor of the Tang Emperor Qing significant in Chile began. Eighth, the tangential " on the cloud and go " phenomenon formed in the Tang Dynasty. Ninth," Epitaph compilation sequel " in the " Tang Fu Jun Yang and his wife so Taizaixima clan epitaph and order " Young master should be on the good. According to this side epitaph, this paper considers "too Tai Su," a book for the Spring time should be in the Shangyuan two years (AD675) to the Tiaolu two years (AD680). Through the historical background of the book into a book study can be seen, the Sui and early Tang dynasty social situation are the three forces have continued to collide, Han forces and barbarian forces have continued integration with each other. Sui and Tang culture, on the order of the Wei, Jin, under Kai Song, with an open, inclusive and diverse characteristics.
The second Part:discusses the " Tai Su" academic thinking through eight monograph discusses preliminary sort of the " Tai Su" ideology.
Monograph one:Tai Su meaning. By the term " Tai Su" interpretation, this paper considers "Tai Su " is " Tai Yi". By studying Taibai Mountain name change was found before the Western Han Dynasty, also known Taibaishan Taichi (Tai) mountain, so a draw is equivalent to the ancient Bai. The " prime " the intent is "white." Combined with the "hole nerves" that the spleen is too Tai Su house, and the original hole in the spleen of traditional Chinese medicine theory is Taebaek points. This paper argues that " Tai Su " is " Bai " meaning, and the "Tai Su" both "too one."The term" Tai Su " reflects the ancient idea of popularity monism and materialism. The idea of forming the basic theory of traditional Chinese medicine regimen, yin and yang, body and spirit, and Heaven corresponding theoretical ideas played an important role.
Monographs two:" Tai Su" class series studied. This paper argues that " Tai Su" with God in heaven who compiled class method to establish a unique " Tai Su" class series system, the full description of the " Tai Su" appropriate thought Heaven. Firstly, studied the ancient concept of the three powers that have narrow and broad. Second, they studied the ancient concept created with God, with God in accordance with the principles found in the ancient creation of things is a universal phenomenon. Through these studies, this paper argues," Tai Su" the whole chapter is divided into20categories, the concept of Heaven, Earth system. Corresponding with the world body," Tai Su" on the way of heaven Ministry day, mainly to clarify the physiological functions of the human body and its laws." Tai Su" to the Ministry of land on the road, mainly to clarify the substance of their physiological characteristics." Tai Su" people live by the Ministry on the main clinic waiting to clarify human, syndrome, treatment, and disease characteristics. Not only that Earth, three each person can be further separated heaven and earth. Choreography can be seen in the book so rigorous, logical close.
Monographs three:in-depth study of the "Tai Su" Heaven corresponding doctrine, by the ancients to gradually change "Heaven" concept to understand, discusses the Confucianism and Taoism on the Heaven of the perception that "Tai Su," said the Heaven more Taoist mostly fit the spirit of the law refers to the day rather than dominate the Heaven." Tai Su" Heaven corresponding theory is based on the same laws of Heaven cum-gas monism, emphasizing subject-object dichotomy and dialectical unity between nature and man." Tai Su" Heaven has a body with a German criminal connotation with this distinguished body, regardless of Confucianism, improper punishment German concept of Heaven." Tai Su" Heaven corresponding ideas embodied in the concept of life, blood semen concept of yin and yang concept, regimen outlook, outlook and other aspects of treatment.
Monograph four:Mainly discusses the "Tai Su" Mingmen theory. Based on the study of the "within" and "classic" the meaning of life, a lot of comparative study on medical history of Mingmen theory of play, combined with the "Tai Su " pay attention to gas monism thought understanding, think "Tai Su" Mingmen theory has the following characteristics:first, the terms, right kidney is the gate; and in general, kidney. Second, the Qi of the life gate is the interrenal qi. Third, the triple energizer famous intangible, pass qi. Fourth, Mingmen essence and five Tibetan fine alternate, Mingmen essence that kidney essence, vital essence is the five Tibetan essence. Fifth, pay attention to keep a noble gas, emphasizes the emotional factors.
Monograph five:Analysis of the " Tai Su" five dirty God theory. By interpreting the connotation of "God" of, and to explore the evolution of internal organs with the five elements of the history of that mind to guide the body, and the other five that God is a God of gods and five, and the elements of a relationship too, inseparable and discussed."Tai Su" was respected and in-depth interpretation of the purpose of the concept of" God" has a unique understanding of the analysis of the nature, life, meaning their shape, proposed a " raw form from the ground, from the days of the life " concept. Wu Zang possession of God in his discussion of the process,"too Tai Su " that the heart can be self-generated by the meridians and the heart is no reason to lose heart as the point person for the Lord. And that the heart is also subject to evil, try to combine theory and clinical." Tai Su" also made the main bile Chunsheng gas, the spleen is four dirty argument. These theories preliminary concept of" Tai Su" form of God, thought highly unified construct a heart for the God of the monarch's official system and Vital source of strength, the spleen is the Valley of gas out of the body system.
Monograph six:elaborated "too Tai Su " off the doors pivot theory, that the theory has a prototype of the later six meridians." Tai Su" system discussed Sanyang, yin meridians of physiological functions, and this physiological features can be used to pass, pivot, to describe the whole family. The book is also based on the relationship, the pivot, the whole family is characterized by lesions discussed six and six percutaneous department. In contrast, Wang Bing's open, the pivot, the whole family theory is unable to comply with the purpose deep.
Monograph Seven:Discussion of the " Tai Su" understanding of infuriating, infuriating to stretch, gas, through the air, righteousness, and to explore the relationship between the angry infuriating and kidney that may be infuriating strength.
Monograph eight:first discusses the " Tai Su" people welcome port views, Yang on the good refuted "Pulse " left people greet right to port the view that carotid man welcome, Cunkou position veins mouth. Followed by a discussion of the " Tai Su" reflects the road and easy ideas. Then discussed the" Tai Su" know about the five evil, Young borrowed "Classic " five evil note saying "Nei Jing", and later discussed the many different medical home is the Young's unique academic theory.
引文
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3 山海经：页29.
4 孙峻山,马峰.白话尚书：页49.
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8 唐·杨上善.黄帝内经太素校注：页962.
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3 张灿玾.黄帝内经文献研究：页319.
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3 阎丽.董子春秋繁露译注：页11.
4 阎丽.董子春秋繁露译注：页21.
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3 唐·杨上善.黄帝内经太素校注：页7.
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3 唐·杨上善.黄帝内经太素：页5.
4 唐·杨上善,黄帝内经太素：页5-6.
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3 西汉·司马迁.史记：页84.
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5 唐·杨上善.黄帝内经太素：页7.
6 店·杨上善.黄帝内经太素：页7.
1 唐·杨上善.黄帝内经太素：页57.
2 唐·杨上善.黄帝内经太素：页53.
3 西汉·刘安.淮南子全译：页1176.
4 民国·徐元诰.国语集解：页30.
5 王琦.中医体质学：页2.
6 唐·杨上善.黄帝内经太素：页251.
1 日本·丹波元胤.中国医籍考：页13.
1 唐明邦.周易评注：页233.
2 唐明邦.周易评注：页248.
3 唐·杨上善.黄帝内经太素：页44.
4 魏·王弼.老子道德经注校释：页117.
5 唐·杨上善.黄帝内经太素：页7.
6 唐·杨上善.黄帝内经太素：页305.
1 唐·杨上善.黄帝内经太素：页272.
2 明·张介宾.类经：页631.
3 明·张介宾.类经图翼：页4.
1 西汉·扬雄.太玄经：页4.
2 唐·欧阳询.艺文类聚：页1282.
3 成恩元.敦煌碁经笺：页158.
4 明·张介宾.类经：页5-6.
1 张灿玾.黄帝内经文献研究：页319.
2 唐·杨上善.黄帝内经太素：页53.
1 唐·杨上善.黄帝内经太素：页251.
2 民国·徐元诰.国语集解：页89.
3 清·王念孙.广雅疏证：页102.
1 河北医学院.灵枢经校释：页675.
2 河北医学院.灵枢经校释：页802.
3 程俊英.诗经注析：页896.
4 杨伯峻.论语译注：页27.
5 阎丽.董子春秋繁露译注：页188.
1 荆门市博物馆.郭店楚墓竹简：页194.
2 陈鼓应.老子注译及评价：页163.
3 陈鼓应.老子注译及评价：页163.
4 荆门市博物馆.郭店楚墓竹简：页9-11.
1 阎丽.董子春秋繁露译注：页34.
2 张灿玾.黄帝内经文献研究：页319.
3 唐·杨上善.黄帝内经太素：页252.
4 唐·杨上善.黄帝内经太素：页88.
5 唐·杨上善.黄帝内经太素：页7.
6 唐·杨上善.黄帝内经太素校注：页1110.
7 唐·杨上善.黄帝内经太素：页18.
1 唐·杨上善.黄帝内经太素：页18.
2 唐·杨上善.黄帝内经太素：页407.
3 荆门市博物馆.郭店楚墓竹简：页9-11.
4 张灿玾.黄帝内经文献研究：页319.
5 林忠军.《易纬》导读：页81.
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1 陈鼓应.老子注译及评价：页163.
2 张灿玾.黄帝内经素问校释：页281.
3 河北医学院.灵枢经校释：页586.
4 唐·杨上善.《黄帝内经太素》：页305.
5 唐·杨上善.《黄帝内经太素》：页157.
1 战国·韩非子.韩非子：页21.
2 张灿玾.张灿玾.黄帝内经素问校释：页52.
3 唐·杨上善.黄帝内经太素：页18.
4 陈鼓应.老子注译及评价：页163.
5 宋·张君房.云笈七签：页248,372-390.
1 唐·杨上善.《黄帝内经太素》：页250.
2 河北医学院.灵枢经校释：页586.
3 唐·杨上善.黄帝内经太素：页157.
1 陈鼓应.老子注译及评价：页163.
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3 唐·杨上善.黄帝内经太素：页251.
4 唐·杨上善.黄帝内经太素：页53.
5 唐·杨上善.黄帝内经太素：页251.
6 唐·杨上善.黄帝内经太素：页397.
7 唐·杨上善.黄帝内经太素：页7.
1 唐·杨上善.黄帝内经太素：页27.
2 唐·杨上善.黄帝内经太素：页18.
3 张灿玾.黄帝内经素问校释：页60.
4 唐·杨上善.黄帝内经太素：页24.
5 唐·杨上善.黄帝内经太素：页40.
6 唐·杨上善.黄帝内经太素：页41.
7 唐·杨上善.黄帝内经太素：页41.
1 唐·杨上善.黄帝内经太素：页41-42.
2 唐·杨上善.黄帝内经太素：贞46.
3 庸·杨上善.黄帝内经太素：页47.
4 唐·杨上善.黄帝内经太素：页1.
1 唐·杨上善.黄帝内经太素：页8.
2 唐·杨上善.黄帝内经太素：页321.
3 唐·杨上善.黄帝内经太素：页55.
4 唐·杨上善.黄帝内经太素：页170.
1 唐·杨上善.黄帝内经太素：页176.
2 唐·杨上善.黄帝内经太素：页196.
3 唐·杨上善.黄帝内经太素：页272.
1 凌耀星.难经语译：页57.
2 凌耀星.难经语译：页10-11.
1 凌耀星.难经语译：页60-61.
2 凌耀星.难经语译：页43.
3 凌耀星.难经语译：页196-97.
1 萧天石.道藏精华·06：页85.
2 萧天石.道藏精华·06：页94.
3 晋·皇普谧.针灸甲乙经校注：页494.
4 晋·皇普谧.针灸甲乙经校注：页583.
5 唐·孙思邈.备急千金要方校释：页287.
6 唐·孙思邈.备急千金要方校释：页595.
7 明·孙一奎.孙一奎医学全书：页649-650.
8 明·张介宾.类经图翼：页401.
9 明·张介宾.类经图翼：页393.
10 明·赵献可.医贯：页5-7.
11 张灿玾.黄帝内经素问校释：页534.
1 明·赵献可.医贯：页5-7.
2 唐·杨上善.黄帝内经太素：页65.
3 唐·杨上善.黄帝内经太素：页9.
1 清·朱彬.礼记训纂：页213-288.
2 明·王九思.难经集注：页49
3 北宋·周敦颐.周子通书：页48.
1 明·孙一奎.孙一奎医学全书：页649-650.
2 明·孙一奎.孙一奎医学全书：页649-650.
3 明·孙一奎.孙一奎医学全书：页649-650.
4 唐·杨上善.黄帝内经太素：页126.
1 唐·杨上善.黄帝内经太素：页110.
2 清·徐大椿.难经经释：页51.
3 唐·杨上善.黄帝内经太素：页254.
4 唐·杨上善,黄帝内经太素：页180.
5 唐·杨上善.黄帝内经太素：页237.
6 张灿玾.黄帝内经素问校释：页6-7.
1 河北医学院.灵枢经校释：页47.
2 凌耀星.难经语译：页43.
3 凌耀星.难经语译：页60.
4 明·孙一奎.孙一奎医学全书：页649-650.
1 唐·杨上善.黄帝内经太素：页48.
2 唐·杨上善.黄帝内经太素：页58.
3 唐·杨上善.黄帝内经太素：页62.
4 唐·杨上善.黄帝内经太素：页79-80.
5 唐·杨上善.黄帝内经太素：页126.
6 唐·杨上善.黄帝内经太素：页79.
7 明·李梃.医学入门：页82.
1 唐·杨上善.黄帝内经太素：页321.
2 唐·杨上善.黄帝内经太素：页55.
3 唐·杨上善.黄帝内经太素：页65.
4 庸·杨上善.黄帝内经太素：页167.
1 唐·杨上善.黄帝内经太素：页333.
2 唐·杨上善.黄帝内经太素：页258.
3 唐·杨上善.黄帝内经太素：页258-259.
4 唐·杨上善.黄帝内经太素：页55.
1 清·徐灏.说文解字注签：页133.
2 西汉·刘安.淮南子全译：页1176.
3 张灿玾.黄帝内经素问校释：页51.
4 河北医学院.灵枢经校释：页139.
5 河北医学院.灵枢经校释：页551.
6 张灿玾.黄帝内经素问校释：页101.
7 唐·杨上善.黄帝内经太素：页255.
8 张灿玾.黄帝内经素问校释：页271.
9 春秋·管子.管子：页208.
1 清·朱彬.礼记训纂：页213-288.
2 民国·许维通.吕氏春秋集释：页5-258.
3 西汉·刘安.淮南子全译：页272-313.
4 西汉·刘安.淮南子全译：页247.
5 吴敦序.中医基础理论：页159.
6 孙广仁.中医基础理论：页105-106.
1 张灿玾.黄帝内经素问校释：页101.
2 河北医学院.灵枢经校释：页679.
3 张灿玾.黄帝内经素问校释：页116.
4 民国·许维通.吕氏春秋集释：页108.
1 唐·杨上善.黄帝内经太素：页79.
2 唐·杨上善.黄帝内经太素：页57.
3 河北医学院.灵枢经校释：页139.
4 唐·杨上善.黄帝内经太素：页53.
1 唐·杨上善.黄帝内经太素：页251.
2 张灿玾.黄帝内经素问校释：页810.
3 张灿玾.黄帝内经素问校释：页679-680.
4 河北医学院.灵枢经校释：页551.
1 张灿玾.黄帝内经素问校释：页271.
2 张灿玾.黄帝内经素问校释：页60-64.
3 唐·杨上善.黄帝内经太素：页57.
4 唐·杨上善.黄帝内经太素：贞56.
5 唐·杨上善.黄帝内经太素：页48.
6 唐·杨上善.黄帝内经太素：页75-76.
1 唐·杨上善.黄帝内经太素：页92.
2 唐·杨上善.黄帝内经太素：页150.
3 唐·杨上善.黄帝内经太素：页375.
1 唐·杨上善.黄帝内经太素：页321.
2 唐·杨上善.黄帝内经太素：页53.
3 庸·杨上善.黄帝内经太素：页8.
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5 明·张介宾.类经：页34.
6 唐·杨上善.黄帝内经太素：页321.
1 唐·杨上善.黄帝内经太素：页54.
2 唐·杨上善.黄帝内经太素：页57.
3 唐·杨上善.黄帝内经太素：页111-112.
4 唐·杨上善.黄帝内经太素：页54.
5 唐·杨上善.黄帝内经太素：页9.
6 唐·杨上善.黄帝内经太素：页38.
7 唐·杨上善.黄帝内经太素：页55.
8 唐·杨上善.黄帝内经太素：页99.
9 唐·杨上善.黄帝内经太素：页178.
1 唐·杨上善.黄帝内经太素：页32.
2 唐·杨上善.黄帝内经太素：页321.
3 唐·杨上善.黄帝内经太素：页29.
4 唐·杨上善.黄帝内经太素：页55.
5 唐·杨上善.黄帝内经太素：页321.
6 唐·杨上善.黄帝内经太素：页54.
7 唐·杨上善.黄帝内经太素：页79.
8 唐·杨上善.黄帝内经太素：页9.
1 唐·杨上善.《黄帝内经太素》：页8.
2 河北医学院.灵枢经校释：页146.
3 晰·杨上善.黄帝内经太素：页55.
1 张灿玾.黄帝内经素问校释：页1099.
1 张灿玾·张灿玾.黄帝内经素问校释：页81.
2 明·张介宾.类经：页286.
3 清·张隐庵.黄帝内经素问集注：页71-72.
1 唐·杨上善.黄帝内经太素：页45.
2 唐·杨上善.黄帝内经太素：页45.
3 唐·杨上善.黄帝内经太素：页45.
1 唐·杨上善.黄帝内经太素：页115.
2 唐·杨上善.黄帝内经太素：页115.
3 唐·杨上善.黄帝内经太素：页116.
4 唐·杨上善.黄帝内经太素：页115.
5 唐·杨上善.黄帝内经太素：页116.
1 唐·杨上善.黄帝内经太素：页116.
2 唐·杨上善.黄帝内经太素：页116.
3 唐·杨上善.黄帝内经太素：页100.
4 日本·丹波元简.素问识：页249.
1 唐·杨上善.黄帝内经太素：页100.
2 唐·杨上善.黄帝内经太素：页101.
3 唐·杨上善.黄帝内经太素：页101.
4 唐·杨上善.黄帝内经太素：页101.
5 日本·丹波元简.素问识：页251.
6 唐·杨上善.黄帝内经太素：页101.
1 唐·杨上善.黄帝内经太素：页7.
2 唐·杨上善.黄帝内经太素：页7.
3 唐·杨上善.黄帝内经太素：页7.
4 唐·杨上善.黄帝内经太素：页7.
5 唐·杨上善.黄帝内经太素：页7.
6 唐·杨上善.黄帝内经太素：页8.
7 河北医学院.灵枢经校释：页740.
8 张灿玾.张灿玾.黄帝内经素问校释：页115.
9 唐·杨上善.黄帝内经太素：页92.
1 唐·杨上善.黄帝内经太素：页6.
2 唐·杨上善.黄帝内经太素：页319.
3 张灿玾.黄帝内经素问校释：页247.
4 张灿玾.黄帝内经素问校释：页303.
5 唐·杨上善.黄帝内经太素：页129.
1 唐·杨上善.黄帝内经太素：页179.
2 唐·杨上善.黄帝内经太素：页237.
3 唐·杨上善.黄帝内经太素：页3.
4 唐·杨上善.黄帝内经太素：页116.
5 唐·杨上善.黄帝内经太素：页116.
1 唐·杨上善.黄帝内经太素：页251.
2 唐·杨上善.黄帝内经太素：页320.
1 晋·王叔和.脉经;页5-6.
2 晋·王叔和.脉经;页42.
3 隋·巢元方·诸病源候论：页476
4 唐·孙思邈.备急千金要方校释：页288.
1 唐·杨上善.黄帝内经太素：页186.
2 唐·杨上善.黄帝内经太素：页205.
3 唐·杨上善.黄帝内经太素：页205.
4 唐·杨上善.黄帝内经太素：页205.
5 唐·杨上善.黄帝内经太素：页205.
1 唐·杨上善.黄帝内经太素：页420.
2 唐·杨上善.黄帝内经太素：页84.
1 唐·杨上善.黄帝内经太素：页5.
2 唐·杨上善.黄帝内经太素：页5.
3 晋·葛洪.神仙传.：页1.
4 唐·杨上善.黄帝内经太素：页55-56.
1 张灿玾.黄帝内经素问校释：页268.
2 凌耀星.难经语译：页73-74.
3 凌耀星.难经讲译：页77.
4 唐·杨上善.黄帝内经太索：页184.
5 明·张介宾.类经：页461.
1 唐·杨上善.黄帝内经太素：页177.
2 张灿玾.黄帝内经素问校释：页130.
3 唐·杨上善.黄帝内经太素：页200.
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2 南宋·王应麟.玉海：页1195.
3 明·徐春甫.古今医统大全：页22.
1 钱超尘.黄帝内经太素研究：页22.
2 唐·杨上善.黄帝内经太素：页90.
3 唐·杨上善.黄帝内经太素：页196.
4 唐·杨上善.黄帝内经太素：页2.
5 唐·杨上善.黄帝内经太素：页308.
6 唐·杨上善.黄帝内经太素：页313.
7 唐·杨上善.黄帝内经太素：页42.
8 唐·杨上善.黄帝内经太素：页337.
1 唐·杨上善.黄帝内经太素：页264.
2 唐·杨上善.黄帝内经太素：页246
3 唐·杨上善.黄帝内经太素：页175.
4 道藏(第14册)：页309-565.
5 唐·杨上善.黄帝内经太素：页22.
6 北宋·王溥.唐会要：页865.
7 后晋·旧唐书：页72.
8 北宋·王溥.唐会要：页865.
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2 唐·李林甫.大唐六典：页30.
3 唐·李林甫.大唐六典：页473.
4 唐·杜佑.通典：页829.
5 唐·杨上善.黄帝内经太素：页290.
6 后晋·旧唐书：页1390-1391.
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2 周绍良,赵超.唐代墓志汇编续集：见284.
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2 林忠军.《易纬》导读：页81.
3 清·段玉裁.说文解字注：页662.
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2 宋·张君房.云笈七签：页248,372-390.
3 山海经：页29.
4 孙峻山,马峰.白话尚书：页49.
5 东汉·班固.汉书：页705.
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8 唐·杨上善.黄帝内经太素校注：页962.
1 西汉·司马迁.史记：页84.
2 荆门市博物馆.郭店楚墓竹简：页9-11.
3 张灿玾.黄帝内经文献研究：页319.
4 唐·杨上善.黄帝内经太素：页447.
1 宋·张君房.云笈七签：页248,372-390.
1 章诗同.荀子简注：页176.
2 阎丽.董子春秋繁露译注：页7.
3 阎丽.董子春秋繁露译注：页11.
4 阎丽.董子春秋繁露译注：页21.
1 阎丽.董子春秋繁露译注：页213.
2 张灿玾.张灿玾.黄帝内经素问校释：页52.
3 唐·杨上善.黄帝内经太素校注：页7.
1 战国·庄子,庄子：页377.
2 荆门市博物馆.郭店楚墓竹简：页9-11.
3 唐·杨上善.黄帝内经太素：页5.
4 唐·杨上善,黄帝内经太素：页5-6.
1 唐·杨上.善.黄帝内经太素：页7.
2 刑门市博物馆.郭店楚墓竹简[M].北京：文物出版社,1998：9-11.
3 西汉·司马迁.史记：页84.
4 清·朱彬.礼记训纂：页352.
5 唐·杨上善.黄帝内经太素：页7.
6 店·杨上善.黄帝内经太素：页7.
1 唐·杨上善.黄帝内经太素：页57.
2 唐·杨上善.黄帝内经太素：页53.
3 西汉·刘安.淮南子全译：页1176.
4 民国·徐元诰.国语集解：页30.
5 王琦.中医体质学：页2.
6 唐·杨上善.黄帝内经太素：页251.
1 日本·丹波元胤.中国医籍考：页13.
1 唐明邦.周易评注：页233.
2 唐明邦.周易评注：页248.
3 唐·杨上善.黄帝内经太素：页44.
4 魏·王弼.老子道德经注校释：页117.
5 唐·杨上善.黄帝内经太素：页7.
6 唐·杨上善.黄帝内经太素：页305.
1 唐·杨上善.黄帝内经太素：页272.
2 明·张介宾.类经：页631.
3 明·张介宾.类经图翼：页4.
1 西汉·扬雄.太玄经：页4.
2 唐·欧阳询.艺文类聚：页1282.
3 成恩元.敦煌碁经笺：页158.
4 明·张介宾.类经：页5-6.
1 张灿玾.黄帝内经文献研究：页319.
2 唐·杨上善.黄帝内经太素：页53.
1 唐·杨上善.黄帝内经太素：页251.
2 民国·徐元诰.国语集解：页89.
3 清·王念孙.广雅疏证：页102.
1 河北医学院.灵枢经校释：页675.
2 河北医学院.灵枢经校释：页802.
3 程俊英.诗经注析：页896.
4 杨伯峻.论语译注：页27.
5 阎丽.董子春秋繁露译注：页188.
1 荆门市博物馆.郭店楚墓竹简：页194.
2 陈鼓应.老子注译及评价：页163.
3 陈鼓应.老子注译及评价：页163.
4 荆门市博物馆.郭店楚墓竹简：页9-11.
1 阎丽.董子春秋繁露译注：页34.
2 张灿玾.黄帝内经文献研究：页319.
3 唐·杨上善.黄帝内经太素：页252.
4 唐·杨上善.黄帝内经太素：页88.
5 唐·杨上善.黄帝内经太素：页7.
6 唐·杨上善.黄帝内经太素校注：页1110.
7 唐·杨上善.黄帝内经太素：页18.
1 唐·杨上善.黄帝内经太素：页18.
2 唐·杨上善.黄帝内经太素：页407.
3 荆门市博物馆.郭店楚墓竹简：页9-11.
4 张灿玾.黄帝内经文献研究：页319.
5 林忠军.《易纬》导读：页81.
1 肖巍.“天人合一”并没有改善中国古代环境状况.哲学研究,2004(4)：42-47.
1 陈鼓应.老子注译及评价：页163.
2 张灿玾.黄帝内经素问校释：页281.
3 河北医学院.灵枢经校释：页586.
4 唐·杨上善.《黄帝内经太素》：页305.
5 唐·杨上善.《黄帝内经太素》：页157.
1 战国·韩非子.韩非子：页21.
2 张灿玾.张灿玾.黄帝内经素问校释：页52.
3 唐·杨上善.黄帝内经太素：页18.
4 陈鼓应.老子注译及评价：页163.
5 宋·张君房.云笈七签：页248,372-390.
1 唐·杨上善.《黄帝内经太素》：页250.
2 河北医学院.灵枢经校释：页586.
3 唐·杨上善.黄帝内经太素：页157.
1 陈鼓应.老子注译及评价：页163.
2 唐·杨上善.黄帝内经太素：页88.
3 唐·杨上善.黄帝内经太素：页251.
4 唐·杨上善.黄帝内经太素：页53.
5 唐·杨上善.黄帝内经太素：页251.
6 唐·杨上善.黄帝内经太素：页397.
7 唐·杨上善.黄帝内经太素：页7.
1 唐·杨上善.黄帝内经太素：页27.
2 唐·杨上善.黄帝内经太素：页18.
3 张灿玾.黄帝内经素问校释：页60.
4 唐·杨上善.黄帝内经太素：页24.
5 唐·杨上善.黄帝内经太素：页40.
6 唐·杨上善.黄帝内经太素：页41.
7 唐·杨上善.黄帝内经太素：页41.
1 唐·杨上善.黄帝内经太素：页41-42.
2 唐·杨上善.黄帝内经太素：贞46.
3 庸·杨上善.黄帝内经太素：页47.
4 唐·杨上善.黄帝内经太素：页1.
1 唐·杨上善.黄帝内经太素：页8.
2 唐·杨上善.黄帝内经太素：页321.
3 唐·杨上善.黄帝内经太素：页55.
4 唐·杨上善.黄帝内经太素：页170.
1 唐·杨上善.黄帝内经太素：页176.
2 唐·杨上善.黄帝内经太素：页196.
3 唐·杨上善.黄帝内经太素：页272.
1 凌耀星.难经语译：页57.
2 凌耀星.难经语译：页10-11.
1 凌耀星.难经语译：页60-61.
2 凌耀星.难经语译：页43.
3 凌耀星.难经语译：页196-97.
1 萧天石.道藏精华·06：页85.
2 萧天石.道藏精华·06：页94.
3 晋·皇普谧.针灸甲乙经校注：页494.
4 晋·皇普谧.针灸甲乙经校注：页583.
5 唐·孙思邈.备急千金要方校释：页287.
6 唐·孙思邈.备急千金要方校释：页595.
7 明·孙一奎.孙一奎医学全书：页649-650.
8 明·张介宾.类经图翼：页401.
9 明·张介宾.类经图翼：页393.
10 明·赵献可.医贯：页5-7.
11 张灿玾.黄帝内经素问校释：页534.
1 明·赵献可.医贯：页5-7.
2 唐·杨上善.黄帝内经太素：页65.
3 唐·杨上善.黄帝内经太素：页9.
1 清·朱彬.礼记训纂：页213-288.
2 明·王九思.难经集注：页49
3 北宋·周敦颐.周子通书：页48.
1 明·孙一奎.孙一奎医学全书：页649-650.
2 明·孙一奎.孙一奎医学全书：页649-650.
3 明·孙一奎.孙一奎医学全书：页649-650.
4 唐·杨上善.黄帝内经太素：页126.
1 唐·杨上善.黄帝内经太素：页110.
2 清·徐大椿.难经经释：页51.
3 唐·杨上善.黄帝内经太素：页254.
4 唐·杨上善,黄帝内经太素：页180.
5 唐·杨上善.黄帝内经太素：页237.
6 张灿玾.黄帝内经素问校释：页6-7.
1 河北医学院.灵枢经校释：页47.
2 凌耀星.难经语译：页43.
3 凌耀星.难经语译：页60.
4 明·孙一奎.孙一奎医学全书：页649-650.
1 唐·杨上善.黄帝内经太素：页48.
2 唐·杨上善.黄帝内经太素：页58.
3 唐·杨上善.黄帝内经太素：页62.
4 唐·杨上善.黄帝内经太素：页79-80.
5 唐·杨上善.黄帝内经太素：页126.
6 唐·杨上善.黄帝内经太素：页79.
7 明·李梃.医学入门：页82.
1 唐·杨上善.黄帝内经太素：页321.
2 唐·杨上善.黄帝内经太素：页55.
3 唐·杨上善.黄帝内经太素：页65.
4 庸·杨上善.黄帝内经太素：页167.
1 唐·杨上善.黄帝内经太素：页333.
2 唐·杨上善.黄帝内经太素：页258.
3 唐·杨上善.黄帝内经太素：页258-259.
4 唐·杨上善.黄帝内经太素：页55.
1 清·徐灏.说文解字注签：页133.
2 西汉·刘安.淮南子全译：页1176.
3 张灿玾.黄帝内经素问校释：页51.
4 河北医学院.灵枢经校释：页139.
5 河北医学院.灵枢经校释：页551.
6 张灿玾.黄帝内经素问校释：页101.
7 唐·杨上善.黄帝内经太素：页255.
8 张灿玾.黄帝内经素问校释：页271.
9 春秋·管子.管子：页208.
1 清·朱彬.礼记训纂：页213-288.
2 民国·许维通.吕氏春秋集释：页5-258.
3 西汉·刘安.淮南子全译：页272-313.
4 西汉·刘安.淮南子全译：页247.
5 吴敦序.中医基础理论：页159.
6 孙广仁.中医基础理论：页105-106.
1 张灿玾.黄帝内经素问校释：页101.
2 河北医学院.灵枢经校释：页679.
3 张灿玾.黄帝内经素问校释：页116.
4 民国·许维通.吕氏春秋集释：页108.
1 唐·杨上善.黄帝内经太素：页79.
2 唐·杨上善.黄帝内经太素：页57.
3 河北医学院.灵枢经校释：页139.
4 唐·杨上善.黄帝内经太素：页53.
1 唐·杨上善.黄帝内经太素：页251.
2 张灿玾.黄帝内经素问校释：页810.
3 张灿玾.黄帝内经素问校释：页679-680.
4 河北医学院.灵枢经校释：页551.
1 张灿玾.黄帝内经素问校释：页271.
2 张灿玾.黄帝内经素问校释：页60-64.
3 唐·杨上善.黄帝内经太素：页57.
4 唐·杨上善.黄帝内经太素：贞56.
5 唐·杨上善.黄帝内经太素：页48.
6 唐·杨上善.黄帝内经太素：页75-76.
1 唐·杨上善.黄帝内经太素：页92.
2 唐·杨上善.黄帝内经太素：页150.
3 唐·杨上善.黄帝内经太素：页375.
1 唐·杨上善.黄帝内经太素：页321.
2 唐·杨上善.黄帝内经太素：页53.
3 庸·杨上善.黄帝内经太素：页8.
4 娥铭.略谈杨上善脏腑学术观点[J].辽宁中医杂志,1995,22(10)：444-446.
5 明·张介宾.类经：页34.
6 唐·杨上善.黄帝内经太素：页321.
1 唐·杨上善.黄帝内经太素：页54.
2 唐·杨上善.黄帝内经太素：页57.
3 唐·杨上善.黄帝内经太素：页111-112.
4 唐·杨上善.黄帝内经太素：页54.
5 唐·杨上善.黄帝内经太素：页9.
6 唐·杨上善.黄帝内经太素：页38.
7 唐·杨上善.黄帝内经太素：页55.
8 唐·杨上善.黄帝内经太素：页99.
9 唐·杨上善.黄帝内经太素：页178.
1 唐·杨上善.黄帝内经太素：页32.
2 唐·杨上善.黄帝内经太素：页321.
3 唐·杨上善.黄帝内经太素：页29.
4 唐·杨上善.黄帝内经太素：页55.
5 唐·杨上善.黄帝内经太素：页321.
6 唐·杨上善.黄帝内经太素：页54.
7 唐·杨上善.黄帝内经太素：页79.
8 唐·杨上善.黄帝内经太素：页9.
1 唐·杨上善.《黄帝内经太素》：页8.
2 河北医学院.灵枢经校释：页146.
3 晰·杨上善.黄帝内经太素：页55.
1 张灿玾.黄帝内经素问校释：页1099.
1 张灿玾·张灿玾.黄帝内经素问校释：页81.
2 明·张介宾.类经：页286.
3 清·张隐庵.黄帝内经素问集注：页71-72.
1 唐·杨上善.黄帝内经太素：页45.
2 唐·杨上善.黄帝内经太素：页45.
3 唐·杨上善.黄帝内经太素：页45.
1 唐·杨上善.黄帝内经太素：页115.
2 唐·杨上善.黄帝内经太素：页115.
3 唐·杨上善.黄帝内经太素：页116.
4 唐·杨上善.黄帝内经太素：页115.
5 唐·杨上善.黄帝内经太素：页116.
1 唐·杨上善.黄帝内经太素：页116.
2 唐·杨上善.黄帝内经太素：页116.
3 唐·杨上善.黄帝内经太素：页100.
4 日本·丹波元简.素问识：页249.
1 唐·杨上善.黄帝内经太素：页100.
2 唐·杨上善.黄帝内经太素：页101.
3 唐·杨上善.黄帝内经太素：页101.
4 唐·杨上善.黄帝内经太素：页101.
5 日本·丹波元简.素问识：页251.
6 唐·杨上善.黄帝内经太素：页101.
1 唐·杨上善.黄帝内经太素：页7.
2 唐·杨上善.黄帝内经太素：页7.
3 唐·杨上善.黄帝内经太素：页7.
4 唐·杨上善.黄帝内经太素：页7.
5 唐·杨上善.黄帝内经太素：页7.
6 唐·杨上善.黄帝内经太素：页8.
7 河北医学院.灵枢经校释：页740.
8 张灿玾.张灿玾.黄帝内经素问校释：页115.
9 唐·杨上善.黄帝内经太素：页92.
1 唐·杨上善.黄帝内经太素：页6.
2 唐·杨上善.黄帝内经太素：页319.
3 张灿玾.黄帝内经素问校释：页247.
4 张灿玾.黄帝内经素问校释：页303.
5 唐·杨上善.黄帝内经太素：页129.
1 唐·杨上善.黄帝内经太素：页179.
2 唐·杨上善.黄帝内经太素：页237.
3 唐·杨上善.黄帝内经太素：页3.
4 唐·杨上善.黄帝内经太素：页116.
5 唐·杨上善.黄帝内经太素：页116.
1 唐·杨上善.黄帝内经太素：页251.
2 唐·杨上善.黄帝内经太素：页320.
1 晋·王叔和.脉经;页5-6.
2 晋·王叔和.脉经;页42.
3 隋·巢元方·诸病源候论：页476
4 唐·孙思邈.备急千金要方校释：页288.
1 唐·杨上善.黄帝内经太素：页186.
2 唐·杨上善.黄帝内经太素：页205.
3 唐·杨上善.黄帝内经太素：页205.
4 唐·杨上善.黄帝内经太素：页205.
5 唐·杨上善.黄帝内经太素：页205.
1 唐·杨上善.黄帝内经太素：页420.
2 唐·杨上善.黄帝内经太素：页84.
1 唐·杨上善.黄帝内经太素：页5.
2 唐·杨上善.黄帝内经太素：页5.
3 晋·葛洪.神仙传.：页1.
4 唐·杨上善.黄帝内经太素：页55-56.
1 张灿玾.黄帝内经素问校释：页268.
2 凌耀星.难经语译：页73-74.
3 凌耀星.难经讲译：页77.
4 唐·杨上善.黄帝内经太索：页184.
5 明·张介宾.类经：页461.
1 唐·杨上善.黄帝内经太素：页177.
2 张灿玾.黄帝内经素问校释：页130.
3 唐·杨上善.黄帝内经太素：页200.