Zhang Jingyue (1563 ~ 1640) was a doctor in China in the Ming Dynasty. The real name is Jie Bin, whose name is Hui Qing, whose name is Jing Yue, and posthumous title is Yi Tongzi. Originally from Mianzhu, Sichuan, he moved to Huiji (now Shaoxing, Zhejiang) Yin Shan. Smart and studious since childhood, I have read hundreds of classics and history. 14 years old went to Beijing with his father and studied medicine under the famous doctor Jin Ying (Montessori). In his prime, he joined the army and traveled all over the northeast, then returned to his hometown to specialize in medicine. He applied extensive knowledge of Confucian classics, astronomy, martial arts, geomantic omen, temperament and art of war to medicine, and soon became a famous doctor, with an endless stream of patients. Zhang Jingyue attached great importance to Neijing and studied Su Wen and Lingshu for more than 30 years. According to his personal experience, he divided them into 32 volumes. Later, the theory of luck in Neijing was expounded in graphic form, and it was compiled into 1 1 volume, and the principle of "homology of medicine and yi" was expounded, which was written into four volumes. In his later years, he combined his rich clinical experience and unique and profound theory to write 64 volumes of The Complete Book of Jingyue. In medical thought, Zhang Jingyue belongs to the school of warming and tonifying, and likes to use Radix Rehmanniae and prescriptions for warming and tonifying, so he is called Zhang Rehmanniae.
The representative figure of Zhang Jingyue Warm-up School.
Zhang Jingyue (1563- 1640), also known as Zhang Jiebin, was born in Huiji (now Shaoxing, Zhejiang) in the late Ming Dynasty. He was an outstanding physician in the Ming Dynasty and a representative of the School of Warming and Tonifying, and his academic thoughts had a great influence on later generations.
Zhang Jingyue was born in Jiajing forty-two years, and he was smart since childhood. Because the ancestors started with the meritorious military service and inherited the command of Shaoxing Wei, they "ate thousands of households" and were rich. I loved reading since I was a child, and I was widely exposed to schools of thought and classic works. His father, Zhang Shoufeng, is a guest in Dingxi and is familiar with medicine. Jing Yue studied medicine with his father when he was young and had the opportunity to study Neijing. 13 years old went to Beijing with his father and studied under the famous doctor Jin Ying in Gyeonggi. When I was young, I traveled around the rich areas and made friends with nobles. Neo-Confucianism and Taoism prevailed in the upper class at that time. Jing Yue read widely in his spare time, and his thoughts were influenced by it. He is familiar with the Book of Changes, astronomy, Taoism, temperament and the art of war, especially medicine. Jing Yue Hao Mai's character may be inspired by his ancestors' military achievements. He joined the army at the age of strong, joined the shogunate and traveled to the north, covering Guan Yu (now Shanhaiguan), Fengcheng (now Fengcheng County, Liaoning Province) and the south of Yalu River. The rise of foreigners in Beijing at that time made the situation in western Liaoning impossible. During several years' military career, Jing Yue's fame and ambition were "exhausted", but the poverty in his hometown finally made Jing Yue abandon his utilitarian heart, return to the field to live in seclusion, concentrate on medical ethics, and make great progress in his medical skills. He became famous for a while and was regarded as the rebirth of Zhongjing Dongyuan. He returned to the south at the age of 57, devoted himself to clinical diagnosis and treatment, and wrote a book. Chongzhen died in the thirteenth year at the age of 78.
In his early years, Jing Yue praised the learning of Danxi. Zhu Danxi is in the era when the bureau is in vogue. Every time a doctor abuses a pungent drug, it hurts yin and robs body fluid. Therefore, Zhu advocated that "Yang is surplus and Yin is insufficient". In the Ming dynasty, the theory of Danxi fiery heat was dominant. Sometimes doctors were paranoid, conservative and not good at absorbing essence, but abused cold evil, which led to spleen greasy, cold bitterness and stomach deficiency, which became the malpractice of the medical profession. In many years of rich clinical practice, Jing Yue gradually abandoned Zhu's theory, Xue Ji (1486- 1558), a senior figure in private schools. As an emissary of Mingtai Hospital, Xue Ji mainly treats nobles such as royalty and relatives, and the pathogenesis is often weak, so he likes to use tonics. Jingyue was born in a noble family and made many friends with a wealthy family. Therefore, he followed Xue's method and advocated reviewing the past and learning the new. In particular, according to Zhu Danxi's theory that "yang is more than yin is insufficient", many famous prescriptions for tonifying kidney have been created. Zhang's theory comes from the need of correcting mistakes and filling gaps in the times, which has a great influence on later generations. Because of its preference for warming drugs, it is known as the king of the world, and its abuse makes quacks use it to cover up the mistakes of others, resulting in the prejudice of abusing warming drugs.
Zhang Zhongnian later wrote a book, and his works were first publicized. His compilation "whoever revises the manuscript four times over 30 years old must have his own business." Written in the fourth year of the apocalypse (1624). Zhang Jingyue has studied Neijing for nearly 30 years, and thinks that Neijing is the highest classic of medicine, and everyone who studies medicine should study it. However, Neijing is "abstruse and difficult to learn and read", which really needs annotation. Since the Tang Dynasty, there have been many annotations to Neijing, among which Huangdi Neijing Annotation has the greatest influence, but Wang Lingshu Annotation has been ignored, and many annotations are unsatisfactory. The two volumes of scripture "Su Wen" and "Ling Shu" have their own explanations, which are "unacceptable" for convenience. Therefore, Jing Yue "searched the two classics" and "tried to make the old system easy" and classified them. "So, the two become one, named Jing Lei. Those who are similar use the spiritual pivot to enlighten Su Wen, and Su Wen reveals the secret of the spiritual pivot, practicing both inside and outside, and its meaning is also clear. "Jing Lei is divided into twelve categories and several parts. Draw up the title according to the same content, include the title in two classic original texts respectively, and then make detailed comments. It is pointed out that there are various shortcomings in the annotation of Neijing since Bing Wang. The book is clear and easy to refer to, and the annotation is quite detailed. Jing Yue is broad-minded, has a deep study of Neijing and has a lot of writings. Jing Lei is an important reference book for studying Neijing. It combines the essence of predecessors' notes, expresses its own opinions, dares to break through predecessors' theories, is innovative in theory, and has fresh annotations and unique arrangement.
In the same year, Jing Yue edited The Analects of Confucius and The Collection of Analects of Confucius, explained the profound meaning of the book, illustrated it in detail, and then put wings on it. Wing Volume XI of Analogy Classic Diagram: Drawing, Explaining and Discussing System of Luck, Yin and Yang, Five Elements, Meridian and Acupoint, Acupuncture Operation, etc. There are four volumes of Lei Jing Fu Yi, which discuss the relationship between Yi ology, ancient temperament and medical theory. There are also some academic works that explain his thoughts of warming up, such as Fu Yi and Dabao, Fu Yi and Yin Zhen, and some acupuncture songs.
In his later years, Zhang Jingyue collected his academic thoughts, acupuncture in various clinical subjects, prescriptions and medicines, and compiled them into 64 volumes of The Complete Book of Jingyue. Written in 1640. "People who write the whole book learn from the essence of their predecessors and test the mystery of their experience." There are more than 30 papers about Jing Yue's main medical theory, medical evaluation, consultation, diagnosis and treatment principles in the Book of Zhong Chuan Lu, most of which discuss the theory of warming and reinforcing. Quanshu Maishenzhang records the pulse science of past dynasties, in which the methods of pulse diagnosis and the main symptoms of pulse condition are often commented with clinical experience. The second part is The Complete Book of Treatise on Febrile Diseases, which supplements the Treatise on Exogenous Meanings in the Internal Classic and discusses the syndrome and treatment of typhoid fever. The Book of Miscellaneous Syndrome Mo lists the etiology, pathogenesis, treatment methods and some medical comments of miscellaneous syndromes in internal medicine, supplemented by some medical records, and discusses the wonderful system. Encyclopedia of Women's Principles: Nine kinds of gynecological diseases are discussed, and it is pointed out that most gynecological diseases have emotional causes, with special emphasis on four diagnosis and joint reference. Encyclopedia of Pediatric Principles: It is very insightful to talk about the simultaneous treatment of various diseases in pediatrics, and to mention the physiological characteristics of children's "dirty qi and refreshing mind" in the general introduction. Quan Shu, acne, Quan Shu and surgery all have their own views on disease, syndrome and treatment. The Compendium of Materia Medica introduces 292 kinds of drugs, each of which explains its odor in detail, and many of them are very valuable to their clinical medication experience. There are eight new squares in the book and eight ancient squares in the book, which are Jing Yueshan's methods of using troops. The eight squares are "complement, harmony, attack, dispersion, cold, heat, solidity and cause". The prescriptions listed in the book and the eight new prescriptions are quite innovative. Classic compilation of ancient square eight arrays in the book. * * * New prescription 186, ancient prescription 1533, followed by gynecological prescription 186, pediatric prescription 199, acne prescription 173, surgical prescription 374, methods for treating acne.
Jing Yue Quan Shu is a comprehensive and systematic clinical reference book with rich contents, including theory, materia medica, prescriptions and clinical diseases. Jing Yue is knowledgeable, well written, eloquent, open-minded, argumentative and logical, so Jing Yue Quan Shu has been widely circulated. Later, he also inherited Zhang's theory. In the eighth year of Qing Daoguang (1828), Zhang Nan's Yao Men Bang Drink was first integrated. "Complete Works" says: "Or say, taste Jingyue, your door is like a city", which has been told by doctors for nearly 200 years from the middle period of Shunzhi to 1828, showing that Jingyue's theory of warming up has far-reaching influence.
Query record, April 45th, is a work of Zhang in his later years. The content is to discuss various theories in the Jin and Yuan Dynasties, and to revise and supplement the earlier ones.
Zhang Jingyue is good at distinguishing eight categories, exploring diseases and seeking sources, and warming up, which is fully reflected in his medical writings and practice. The treatment of deficiency syndrome is quite unique. Opposing bitter cold and nourishing yin has well corrected the disadvantages of cold and cold. His Yin-Yang theory and Ming-Men theory have a positive effect and influence on enriching and developing the basic theory of TCM. Jing Lei, his important work, is a good reference book for studying Neijing, and The Classic of Yue is a valuable clinical reference book with complete themes and coherent narration. Zhang Jingyue's academic achievements are undoubtedly enormous, and he has made outstanding contributions to the development of traditional Chinese medicine.
China's medicine and philosophy are closely related. Judging from the history of China's ancient philosophy and its influence on Chinese medicine, many philosophers and philosophical schools have emerged in the long history of more than two thousand years. From Zhouyi, pre-Qin philosophers to Neo-Confucianism in Song and Ming Dynasties, almost all important philosophical schools, philosophers and their works have exerted different degrees of influence on TCM. It can be said that Chinese medicine is inseparable from China's philosophy. Modern people who have developed twice in history always appear at the same time as the climax of philosophical thought: First, a hundred schools of thought contend in the pre-Qin, Qin and Han dynasties and the formation of basic medical theories; The second is the reconstruction and perfection of neo-Confucianism and basic medical theory in Song and Ming Dynasties.
During the Song and Ming Dynasties, the number of Confucian doctors increased dramatically. The General Catalogue of Sikuquanshu says that "the gateway of Confucianism was in the Song Dynasty, and the gateway of medicine was in the Jin and Yuan Dynasties". The development of medicine in this period is characterized by the combination of philosophy and medical thought, which has produced many schools. Zhang Jingyue is one of the representative figures, and his thoughts have well introduced the philosophical thoughts of Neo-Confucianism into the basic theory of TCM, enriching and developing the philosophical foundation of TCM. Zhang Jingyue (1563 ~ 1640), also known as Jiebin, whose real name is Hui Qing, whose nickname is Huang, also known as "Zhang Dihuang", was born in Huiji (now Shaoxing, Zhejiang) in the late Ming Dynasty. He is not only a representative of the School of Warming and Tonifying, but also a master of medical theory in Ming Dynasty. In the history of medicine, he really established the ontology philosophy of traditional Chinese medicine, and developed and perfected the theory of yang deficiency and the theory of fire, water and soil. His works are widely circulated. With years of theoretical foundation and solid clinical practice, Zhang Jingyue's medical skills have been greatly improved in his later years, and his medical reputation has become more and more famous. People compare Zhang Zhongjing with Li Dongyuan. Huang Lizhou, a great writer in Yuyao, once said that Zhang Jingyue "cured diseases and saved people, thought hard about the source of the disease and unilaterally ruled Huo Ran." . People who have been ill for a while will talk about their doors, and the generals at the border will send them gold coins. "
In Zhang Jingyue's medical books, he once mentioned that "when you enter the Tao, you must follow the principle of nature, and you must be mindful of heaven and man. The book universe is Changchun. " Zhang Jingyue, as a Confucian doctor who combines science and medicine, attaches great importance to the interpretation of medicine with China's traditional philosophy in his usual clinical practice and theoretical framework. We can see from his reinterpretation of Huangdi Neijing that there are many quotations, such as Tao, mind, sex and so on. These are all important categories in China's ancient philosophy. It can be said that Zhang Jingyue's medical thoughts are deeply influenced by his philosophical thoughts, which mainly come from his philosophical thoughts. He consciously used the philosophical thoughts and methods of Neo-Confucianism to guide himself to establish a medical theoretical system and build the philosophical basis of his theory of warming and reinforcing. Below, we will analyze the philosophical basis of its medicine, especially its warm-up thought, from three aspects.
First, the monism of qi and the concept of regulating qi in Neo-Confucianism.
Throughout the history of China's philosophy from 10 century to 14 century, the main efforts of thinkers seem to be focused on pursuing a certain monism, in other words, advocating the unity of reason and qi in order to achieve a greater degree of unity, which reached its peak at the end of 16 century. Zhang Jingyue's medical thought is also deeply rooted in this point. Starting from the theory of primordial qi in Huangdi Neijing and based on Neo-Confucianism, he developed the theory of primordial qi into a "monism of qi" thinking mode with qi as the noumenon, and pointed out the essence and basic attributes of qi. In his theoretical system, "Qi" is at the core, the source material for the generation and development of all things, and the "noumenon" of all things in the world. At the same time, Zhang Jingyue also realized that the ontological view of Qi monism has "initiative", and this "initiative" is based on the holistic view of Qi and Qi.
Cosmology is to explore the growth and development of the universe and nature, and cosmology ontology is to study the origin, first existence or first principle of the world. In the philosophical system of Neo-Confucianism in Song and Ming Dynasties, it is difficult to distinguish the two, and the cosmology of Neo-Confucianism is closely related to ontology. Although Neo-Confucianism in Song and Ming Dynasties has a systematic ontology, the logical process of its philosophy still begins with generative theory. Zhang Jingyue's monism of Qi also has such characteristics. Qi is noumenon. His theory of universe generation based on Taiji diagram and the concept of principle and qi in Neo-Confucianism played a great role in the formation of Zhang Jingyue's universe ontology. To some extent, it is the philosophical viewpoint of Neo-Confucianism and the development form of Neo-Confucianism that influenced Zhang Jingyue's monism of qi. Therefore, we can fully understand Zhang Jingyue's monism of universe ontology from the concept and relationship between qi and reason in Neo-Confucianism.
In Zhang Jingyue's works, Neo-Confucianism is often cited to explain his academic thoughts and prove his academic views. This phenomenon is based on two factors: first, because Jing Lei of Zhang Jingyue reinterpreted Huangdi Neijing and added his own views, it was difficult for Zhang Jingyue to deeply reform the authoritative thought of Huangdi Neijing in the pre-Qin period if he did not stand on the position of Neo-Confucianism at that time; Second, the philosophization of Neo-Confucianism has indeed provided a good philosophical foundation for the improvement of medical ideological system and the construction of medical philosophical foundation. Among them, the latter is the main reason. The reason why Zhang Jingyue can give new play to the meaning of "Qi" is mainly influenced by the formation of the concept of "Qi" in Neo-Confucianism and the Yi-ology in Song Dynasty. Zhang Jingyue said: "Everything is nothing more than rationality, and the principles of medicine are particularly relevant. If it is scattered, it will be Vientiane. If it is, it will be one heart. " "The qi of all things is heaven and earth, for one day and one place; The qi of heaven and earth, the qi of all things, is scattered throughout the ages. Therefore, not knowing one is not enough to know everything, and not knowing everything is not enough to talk about medicine. The theory of regulating qi and yin and yang is the first meaning of opening a book, and scholars should study it first. " These two sentences fully proved that Zhang Jingyue attached importance to the concept of "Li Qi" in Neo-Confucianism. Among them, Zhou Dunyi's Taiji Diagram Theory, Zhang Zai's Qi Theory, Cheng Cheng's Theory of "Rationality comes before Qi", Shao Yong's Theory of Image Number and Zhu's Thought of Rationality Monism appear frequently in medical books. Among these masters of Neo-Confucianism, the formation of Zhang Jingyue's monism of Qi was mainly influenced by Zhang Zai's theory of Qi. Zhang Zai, a philosopher in the Northern Song Dynasty, first put forward the proposition of "harmony between man and nature". He said: "Confucianism is sincere because it is considerate and sincere because it is considerate. Therefore, the unity of heaven and man can make learning sacred, and it can gain heaven without leaving people." In other words, people can use wisdom and cleverness to understand objective laws, and understanding objective laws makes people smart, so "honesty" and "brightness" must complement each other. "Therefore, the nature of heaven and earth is an important basis for the formation of people's temperament." Heaven and man are integrated "instead of simply looking at people as unnatural", we should be like people, with a round head like the sky and feet like the ground. Zhang Jingyue's viewpoint that "the way of metaplasia lies in qi" is basically consistent with Zhang Zai's viewpoint on qi. In Zhang Zai's works, it is mentioned that "Qi is scattered in the void, but released in water, and knowing that it is too void means that there is no qi", "Too void is invisible, the body of Qi is scattered, the object of change is silent and senseless, and the origin of sex is knowledge and knowledge. On this basis, Zhang Jingyue fully absorbed the thoughts of other Neo-Confucianists, reformed the concept of "Qi" formed since the pre-Qin, Qin and Han Dynasties, and laid a philosophical foundation for his academic thoughts.
Zhang Jingyue's monism of Qi is "active" because it is a holistic view integrating Qi and reason, and the formation of this unique state is related to the uniqueness of Neo-Confucianism. Zhang Jingyue pointed out from the point of view of Yi-ology in Song Dynasty: "It is easy to have Tai Chi, which means that two instruments are born, two instruments are born with four images, and four images are born with gossip, and heaven is respected and the earth is humble, and the Kun is determined; Humble to Chen, noble to humble; Static and dynamic, rigid and soft; Birds of a feather flock together, birds of a feather flock together, and good or bad luck is born; In tiancheng, as in the ground, Yi Gankun stands. "He learned the basic ideas of the Book of Changes in the Song Dynasty. On this basis, Zhang Jingyue introduced Zhou Dunyi's cosmological model into his medical thought, and linked Taiji with Qi. In the Analects of Confucius Taiji, Zhang Jingyue said that Taiji is the beginning of all things in the world. Next, he cited Shao Yong and Zhu to demonstrate his "Qi" and "Tai Chi". The prevalence of Yin is Yang, and the condensation of Yang is Yin, which makes the world infinite, so that Yin and Yang have no way to go, Tai Chi has no way to go, and people who practice Tai Chi only have reason. Zhu said that "the number of images is not complete" and that "before heaven and earth, there is reason first". The first Confucian said,' The world. However, he insisted that reason and qi cannot be separated, and put forward: "Therefore, reason cannot be separated from qi, and qi cannot be outside. Reason is also in qi, and qi can also be used for management. " Through such layers of argumentation, Zhang Jingyue's theory of Qi monism not only has Zhang Zai's objective material attributes, but also has the characteristics of initial state (Tai Chi) and regularity (rationality), and Zhang Jingyue's "Qi" has rich connotations. This theory of Taiji regulating qi is obviously consistent with Zhang Zai's theory of qi, and it also absorbs Shao Yong's theory of Heaven and Zhu's Neo-Confucianism, and also conforms to the original intention of Yi Zhuan. Compared with "Qi" in Huangdi Neijing, it is pointed out that the combination of Yin and Yang-Taiji is the fundamental law of the movement of all things in the universe, the contradictory movement and change of things under the premise of the combination of Yin and Yang, and it is more independent and dynamic. At the same time, Zhang Jingyue gradually formed his own body image view under the guidance of the ideas of "totally ignorant of Taiji, omnipresent" and "all characters are endowed with the nature of heaven and earth, and all are shaped by the qi of heaven and earth". He said: "Shao Zi said:' Heaven is shaped, and the earth is attached with gas; Qi takes shape as shape, and shape takes qi as body ","Zhu Xi said:' Change gradually, change into success' "and" Zhang Zishuo said:' Ghosts and gods, two qi are good' ",and then quoted Shao Yong's theory of image number to further prove the process of the transformation of shape and qi and everything. He said, "Cheng Zi said,' The four elephants are rigid and soft, yin and yang. "Earth, fire, water, earth and stone are four images", Shao Zi said, "Born in motion, the earth is born in silence. Zhang Jingyue described the change and development of qi-shape-everything in front of the world in the words of the Neo-Confucianists.
It can be seen from the above that Zhang Jingyue's monism of Qi is based on the concept of Qi in Neo-Confucianism, and Zhang Zai's theory of Qi is the ideological basis of Zhang Jingyue, which is beyond doubt. The idea of assisting "Li" into "Qi" in Neo-Confucianism gave Zhang Jingyue greater initiative in "Qi" and played a positive role in the formation of warm-up thought. However, the incompleteness of Zhang Zai's theory of Qi and Zhu Zai's admiration for the concept of "Qi-based" make the theory of Qi monism incomplete in materialism, but this incompleteness has not fundamentally affected the dominant idea of taking Qi as the ontology in medical thought.
Second, the theory of yang deficiency and the view of yin and yang in Neo-Confucianism.
Yang deficiency theory is one of the philosophical foundations of Zhang Jingyue's medical thought, and it is also an important guiding ideology of his thought of warming and tonifying. If the universe ontology of Qi monism is the core philosophical basis of Zhang Jingyue's medical thought, then Yang deficiency syndrome is the philosophical basis of his clinical guiding ideology. Zhang Jingyue emphasized that the yin and yang of the human body are both opposites and unified. In the Classic of Yin and Yang, he clearly put forward the famous conclusion that "Yin and Yang are divided into two", emphasizing the process of qi separating Yin and Yang, and further strengthening the unity of Yin and Yang. On this basis, Zhang Jingyue further emphasized that the opposition between Yin and Yang is only relative, believing that Yin and Yang are in harmony and Yang is the foundation of human life. Therefore, only Yang is strong. The formation of his thought was mainly influenced by the unity of Yin and Yang and the mutual root of Yin and Yang, and the latter two were strengthened unprecedentedly under the influence of the unity of opposites of Yin and Yang in Song and Ming Neo-Confucianism. Therefore, the formation of Zhang Jingyue's theory of yang deficiency is closely related to the unity of Yin and Yang in Neo-Confucianism. In Zhang Jingyue's medical books, a lot of Neo-Confucianism thoughts were cited to demonstrate his theory of yang deficiency.
The idea of the integration of Yin and Yang has been fully embodied and demonstrated in Zhang Jingyue's medical books. Zhang Jingyue used Neo-Confucianism to give full play to the viewpoint that everything is opposite and interdependent, and successfully combined Qi with Yin and Yang. It is a universal law that one side of matter belongs to Yang and the other side belongs to Yin. He believes that the principles of Yihe medicine, including the principles of everything in the world, all come down to Yin and Yang, as he said: "God is indifferent to Yi, and Yi is easy to cure. If you want to treat Yi, you should only treat Yin and Yang. Therefore, the world is full of voices, out of a closed monarch; The number of people in the world is even and odd; Everything in the world is a trick; Everything in the world comes from one side and one circle. Fiona Fang is also dynamic and even, and there is always one or two. " "One and two", that is, yang and yin, odd is yang, and even yin, undoubtedly comes from Zhang Zai's simple dialectical thought of "two" and "one". Zhang Jingyue believes that the laws of the universe, human physiology and the treatment of diseases are, in the final analysis, nothing more than the principle of the change of Yin and Yang. On this basis, Shao Yong's theory of image mathematics and Song's theory of Yijing are further cited to explain his view of the integration of Yin and Yang. Shao Yong once said in "Ji Geng Collection and Gankun Gua": "Tao is not far from people, Gankun is only in the body", and he thinks that people also have Gankun Gua. Zhang Jingyue absorbed this view and explained the structure and physical and mental activities of the human body with the number of yin and yang. He believes that "medicine is easy to pass, heaven and earth are in harmony" and says: "It is the way to know heaven and earth, and everything is made of yin and yang. The truth of life is that yin and yang are long bones. Easy is easy, with the beauty of yin and yang; The doctor's intention is also to combine the growth and decline of yin and yang. Although Yin and Yang have been recorded in Neijing, the changes are not much different from those in Zhouyi. Therefore, it is said that heaven and man are one, and this yin and yang are also. If drugs are easily homologous, the same change will occur. " He unified the way of heaven and earth with the principle of life by the law of yin and yang change, and thought that Zhouyi was an ancient book about the principle of yin and yang change, and the theory of yin and yang in Neijing was based on Zhouyi. So I don't know the Book of Changes, which is not enough to cure diseases. He also said: "Everything is transformed by two qi, and everything is suitable for its qi, and it becomes its nature with its suffering. Everything has its own Tai Chi, including two instruments in the seed. Extremely, extremely, extremely refined, gathering with the gas, touching the number, immeasurable, unpredictable, how can it be the ultimate virtue of Yin and Yang? " He believes that although medical methods are complex, they are all covered by yin and yang. "Anyone who diagnoses and treats diseases must first examine Yin and Yang. This is a medical procedure. Yin and Yang are innocent and poorly treated. Although medical care is complicated, it can be summed up in a word, but yin and yang. "
Zhang Jingyue regarded Qi as the noumenon of Yin and Yang, and classified everything as Yin and Yang, so Yin and Yang are linked by Qi. Zhou Dunyi of the Song Dynasty said: "Tai Chi moves and produces Yang, while it moves extremely and is quiet;": : static and cloudy, static pole moves again; Dynamic and static are mutually rooted and divided into yin and yang. "The concept of mutual roots is applied, which unifies the opposition and mutual roots of Yin and Yang in Taiji and enriches the connotation of Taiji. Zhang Zai's Simple Dialectics of Qi further strengthened this concept. Influenced by it, Zhang Jingyue also believes that everything in the world exists in a way of "doing something and not doing something", which is opposite and interdependent. The so-called "things to be treated", such as yin and yang, cold and heat, rise and fall, rise and fall, advance and retreat, are all "things to be treated", that is, "something must be done" and "something must be done" This argument obviously expands the opposition between Yin and Yang on the basis of unity, indicating that the attributes of Yin and Yang exist in all things.
After demonstrating the opposition between Yin and Yang, Zhang Jingyue quoted the words of Neo-Confucianism to prove that Yin and Yang can be transformed into each other. He quoted Zhu's thought to prove his point of view: "Zhu Zi said: Change gradually, change becomes success." Yin can be turned into Yang, and Yang Can can be turned into Yin. However, although there are many changes, they are nothing more than yin and yang, so they are their parents. Zhang Jingyue said in The Analects of Confucius: "Cheng Zi said:' The four elephants are rigid and soft, yin and yang. Yin and yang create heaven, and both rigidity and softness help each other. "The four signs of the sky are the sun, the moon and the stars." Shao Zi said,' Born in motion, the earth was born in silence. At the beginning of the movement, the sun was born, ... too soft for water, too hard for fire, not too soft for soil, not too hard for stone, fire, water, earth and stone meet, and the body is tired. "He also said,' Great things are nothing more than heaven and earth.' Big, yin and yang are exhausted; The size of the country is both rigid and flexible. Yin and yang become at four o'clock, and rigidity and softness become at four o'clock. The four images are divided into five elements. They are fire, water, wood and gold. Among the five elements, there are five elements Yin is rooted in Yang, Yang is rooted in Yin, and Yin and Yang are combined, and everything is born. He quoted a large number of original texts from Cheng, Zhu and Shao to explain the idea of the integration and mutual change of Yin and Yang, creatively put forward the view that "Yin alone is not born, and Yin alone cannot be achieved", and uniquely put forward the conclusion that "Yin and Yang are combined". "The Analects of Confucius, the number of images of Yin and Yang" said: "If even and odd phases rank, they will hide from each other, and one or two have the same root, which is unpredictable. (even and odd, one and two: yin and yang) The sky is yang, and it is half underground; The earth is overcast with clouds, and five mountains are inserted into the sky. ..... This kind of change, JiNing way extremely zai? The first yin does not produce yang, the yang does not produce yin, and the yin and yang are the same. " This passage profoundly and vividly expounds the mutual penetration of opposites. The idea of the integration of Yin and Yang and the transformation of Yin and Yang also runs through Zhang Jingyue's understanding of the spirit of Yin and Yang in human body. In The Analects of Confucius Pictures and Wings, Zhang Jingyue quoted Zhu Zi as saying: "Tai Chi is separated, and there are only two worlds, Yin Qisheng acts as Yang, Yang Qi condenses into Yin, ebbs and flows, advances and retreats in a certain degree, and is ever-changing, doing infinite things between heaven and earth, not going to Yin and Yang, and not going to Tai Chi." It shows that Yin essence and Yang Qi are inseparable unity of Yin and Yang, and points out that "the theory of Yin and Yang is the root of each other, interdependent and indispensable. "Without Yang, Yin can't exist, and without Yin, it can't be transformed." Although essence can be divided into Yin and Yang, essence can't be separated at any time in life activities. Qi is yang, and yang must be born in yin. Essence is yin, and yin must be born in yang. "Essence and qi are mutually generated." Explain the truth that essence and qi are mutually rooted.
Third, the relationship between fire, water, life and Neo-Confucianism
The cosmological ontology of qi monism provides a naturalistic philosophical basis for the medical thought, and the yang deficiency syndrome provides a philosophical basis for simple dialectics. Under the guidance of these two theories, Zhang Jingyue finally formed a new Ming-men theory, that is, the Ming-men theory with "fire and water as the core". The formation of Zhang Jingyue's fire-water theory is closely related to the concept of five elements and the development of Taiji. Neo-Confucianism in the Song and Ming Dynasties attached importance to the relationship between the five elements and qi, the fire and water in the five elements, and improved the position of Taiji in the universe and human body, all of which influenced the formation of Zhang Jingyue's fire and water theory and Taiji to some extent.
Zhang Jingyue believes that Yin and Yang are closely related to the five elements. The five elements and yin and yang are the relationship between qi and quality. He said: "The five elements are fire, water, wood and gold, the five elements are the essence of Yin and Yang, and Yin and Yang are the qi of the five elements. Qi cannot be separated from quality, and quality cannot be separated from gas. Those who do it are also good, so they are also good at yin and yang. " He thinks there are five elements in the five elements. Endless interaction, endless changes, never out of Yin and Yang. Due to the continuous operation of yin and yang, there is a close relationship between the five elements. In the Body Image of Yin and Yang, he once mentioned that "the five elements are hidden from each other, and among them, there are five elements". In The Analects of Confucius, Jing, Tu, Yi and Five Elements, he gave a deeper play to "one gram of life can be used" and "the five elements are hidden from each other". He said: "it is among the five elements, each with five elements, which is sixty flowers;" From sixty flowers to everything in the world, can it be better than words? However, although the changes are endless, there is always no yin and yang; The use of yin and yang is always inseparable from boiling water and fire, so there is nothing between heaven and earth except fire and water. People who want to sum up the five elements in one sentence say that Gan Kun pays more attention to Li Kan and Li Kan is Gan Kun's ear. " Among the five elements, Zhang Jingyue attaches the most importance to fire and water, and thinks that "there is nothing between heaven and earth except fire and water", with special emphasis on "fire in water, many people don't know". Special reminder to deepen the understanding of "fire and water are incompatible", and think that it is "impossible" to lack any line in the five elements. Zhang Jingyue said: "Everything in the world is full of qi, but it is not used for fire and water. Therefore, the sky takes the sun and the moon as fire and water, and it is easy to eliminate the ridge as fire and water, while the doctor takes the heart and kidney as fire and water, and the husband and kidney are also angry with water, that is, real fire; The heart is also a fire, and liquid is born in the fire, that is, real water. " "Husband, fire and water all live in the gate of life, and if they are dismantled, they will be combined, and everything will come out naturally." Fire and water are defined as indispensable substances in the gate of life, and it is pointed out that the function of the gate of life will occur from the operation of these two substances. In addition, Zhang Jingyue also explained the formation of the five elements with the image number theory and river chart theory in Neo-Confucianism. He said: "The five elements theory originated from nature, and heaven and earth came into being. Countless, saints are inferred by examining river maps. Its sequence is: natural water, 60% of the land; Fire is second, 70% a day; There are three trees in the sky, 80% of the land; The land is rich in gold, and the sky is 90%; Heaven is born in five places, and the land is 100%. The husband and the five elements are all tangible, but the fire and water are the lightest and brightest, which is the beginning of sex. " Here, Zhang Jingyue clearly pointed out that fire and water are the beginning of nature, everything in the world originates from fire and water, and soil is in the middle of the five elements. On this basis, Jin Mu Fire and Water flourished and proved.