第一篇：英文介紹中醫(yī)

Traditional Chinese medicine(also known as TCM, simplified Chinese: 中醫(yī);traditional Chinese: 中醫(yī);pinyin: zhōngyī)includes a range of traditional medical practices originating in China.It is considered a Complementary or Alternative Medical system in much of the western world while remaining as a form of primary care throughout most of Asia.TCM practices include treatments such as herbal medicine, acupuncture, dietary therapy, Tui na and Shiatsu massage;often Qigong and Taiji are also strongly affiliated with TCM.TCM theory is extremely complex and originated thousands of years ago through meticulous observation of nature, the cosmos, and the human body.Major theories include those of Yin-yang, the Five Phases, the human body Channel system, Zang Fu organ theory, six confirmations, four layers, etc.0

RADITIONAL-CHINESE MEDICINE WITH A LONG HISTORY

歷史悠久的中國(guó)傳統(tǒng)醫(yī)學(xué)

Traditional Chinese medicine(TCM)has a history of several years.Its origin

中醫(yī)有著幾千年的歷史, can be traced back to remote antiquity.In 起源可追溯至遠(yuǎn)古時(shí)代。在長(zhǎng)期與a long course of struggling against 疾病的斗爭(zhēng)中，中醫(yī)演化并形成了diseases, TCM evolved into a unique and 一套獨(dú)特且完整的理論體系。2000integrated theoretical systcm of TCM.It 多年前出現(xiàn)的《黃帝內(nèi)經(jīng)》是中國(guó)is an important part of Chinese culture.現(xiàn)存的最早醫(yī)著。它由《素問(wèn)》和More than 2,000 years ago, came out 《靈樞》兩部分組成。每部分包含Huangdi's Classic on Medicine(Huang Di 9卷，每卷又有9章，總計(jì)162章。Nei jing), which is the earliest medical 該書對(duì)人和自然的關(guān)系、人體的生classic extant in China.It consists of 理及病理、疾病的預(yù)防和診治等方two parts—Basic Questions(Su Wen)and 面進(jìn)行了系統(tǒng)全面的說(shuō)明。同時(shí)它Miraculous Pivot(Ling Shu), each 運(yùn)用陰陽(yáng)和五行理論全面闡述了comprising）nine volumes, each of which, 因時(shí)、因地、因人而異辯證論治的in turn, contains nine chapters, totaling 原則并且表達(dá)了整體觀念的思想up to 162 chapters.The book gives a 即把人體看作一個(gè)整體，把人與其complete and systematic exposition to the 周圍的環(huán)境看作一個(gè)整體。這為中following various subjects : the 醫(yī)理論的形成奠定了初步的基礎(chǔ)。relationship between man and nature, the 繼《黃帝內(nèi)經(jīng)》之后，東漢時(shí)期之physiology and pathology of the human 前出現(xiàn)了《難經(jīng)》。該書涉及了中body, and the diagnosis, treatment and 醫(yī)的基礎(chǔ)理論如生理、病理和疾病prevention ot diseases.It also uses the 的診治等。它補(bǔ)充了《黃帝內(nèi)經(jīng)》theories of yin-yang and the five 的不足。自此許多不同的學(xué)派及經(jīng)elements to deal fully with the 典著作相繼出現(xiàn)，各抒己見。principles of treatment by differentiation of syndromes(TDS)according to the climatic and seasonal conditions, geographical localities and individual constitution.Hence（giving expression）to the holistic concept of taking the human body as an organic whole and taking the human body with the surrounding environment as the integrity.It laid a preliminary

foundation for the theoretical formation of TCM.After Huangdi's Classic on Medicine another classic of medicine, Classic on Medical Problems(Nan Jing), was given birth to the world before the Eastern Han Dynasty.The book deals mainly with the basic theory of TCM, such as physiology, pathology, diagnosis and treatment of diseases and so on.It supplemented what Huangdi's Classic on Medicine lacked.From then on, many medical schools and various classics on medicine were brought into being in succession, each having its own strong points.Shen Nong's Herbal(Shen Nong Ben Cao Jing), also known as Classic on the Herbal(Ben Cao Jing)or The Herbal(Ben Cao), is the earliest book on materia medica in China, which appeared in about

《神農(nóng)本草》（亦稱“本草經(jīng)”the Qin-Han Period with its authorship

或“本草”）是中國(guó)最早的藥物學(xué)unknown.Not only does it list 365

專著。它出現(xiàn)于秦漢時(shí)期，作者不medicinal item —among which 252 are

祥。它不僅羅列了365種藥物（其herbs, 67 are animals, and 46 are

中草藥252種，動(dòng)物類藥67種，礦minerals, but also divides them into

物類藥46種）而且依藥物性質(zhì)及功three grades according to their different

效的不同將其分為三個(gè)等級(jí)。同時(shí)，properties and effects.The book also

該書簡(jiǎn)述了方劑的基本原則（君、gives a brief account of pharmacological

臣、佐、使）和七情與藥物的四氣theories—principal(jun), adjuvant

五味相和的原則。

(chen), assistant(zuo)and guide(shi);harmony in seven emotions(qi qing he he), four properties of medicinal herbs(si qi)and five tastes of medicinal herbs(wu wei).In the Han Dynasty(3rd century

漢朝（公元前3世紀(jì)）的張AD), Zhang Zhongjing, an outstanding 仲景是一位著名的醫(yī)家，著有《傷physician, wrote Treatise on Febrile and 寒雜病論》。該書被后人分為兩部Miscellaneous Diseases(Shang Han Za 分，名為《傷寒論》和《金匱要略》。Bing Lun), which is divided into two 該書建立了辯證論治的原則及技術(shù)books by later generations, one is 數(shù)據(jù)系統(tǒng)，因此，為臨床醫(yī)學(xué)的發(fā)entitled “ Treatise onFebrile Diseases”, 展奠定了基礎(chǔ)。(Shang Han Lun), the other Synopsis of Prescriptions of Golden Cabinet(Jin Kui Yao Lue).The book established the pnriciple of TDS（Treatment of Differentiation Syndromes；Technical Data System 技術(shù)數(shù)據(jù)系統(tǒng)）, thereby laying a foundation for the development of clinical medicine.In the Western Jin Dynasty.Huang Fumi, a famous physician, compiled A-B Classic of Acupuncture and Moxibustion

西金時(shí)期的著名醫(yī)家皇浦(Zhen Jiu Jia Yi Jing)The book consists

謐編輯的《針灸甲乙經(jīng)》由12卷of 12 volumes with 128 chapters，128章組成，包括349個(gè)穴位。它including 349 acupoints.It is the

是現(xiàn)存最早的針灸學(xué)專著，也是針earliest extant work dealing exclusively

灸史上最具影響力的著作之一。

with acupuncture and moxibustion and one of the most influential works in the history of acupuncture and moxibustion.The Sui and Tang Dynasties came into their own in feudal economy and

隋唐時(shí)期形成了自己封建culture.In 610 AD, Chao Yuanfan et al.的經(jīng)濟(jì)文化制度。公元前610年，compiled General Treatise on the Etiology 巢元方編輯的《諸病源候論》對(duì)各and Symptomology.The book gave an 種不同疾病的病因及癥狀進(jìn)行了廣extensive and minute description of the 泛而詳細(xì)的描述。它是現(xiàn)存最早的etiology and symptoms of various 病因及癥狀學(xué)著作。公元前657年，diseases.It is the earliest extant 蘇敬和其他20名醫(yī)家學(xué)者編輯了classic on etiology and symptoms in 《新修本草》。它是中國(guó)古代官方China.In 657 AD, Su Jing together with 正式發(fā)起編輯的藥典，也是世界上20 other scholars, compiled 最早的藥學(xué)著作。孫思邈（公元前Newly-Revised Materia Medica(Xin Xiu 581－682年）傾其一生精力撰寫了Ben Cao), which is the first 兩部著作，分別是《備急千金藥方》pharmacopoeia sponsored officially in 和《千金翼方》.書中涉及了醫(yī)理總ancient China, and the earliest 論、中藥、婦產(chǎn)科、兒科、針灸、pharmacopoeia in the world as well.Sun 方藥飲食及養(yǎng)生等醫(yī)學(xué)的不同分Simiao(581-682 AD)devoted all his life 支。兩本著作都是唐代醫(yī)學(xué)的代表to writing out the two books: Valuable 作。孫思邈因此被后世譽(yù)為“方藥Prescriptions for Emergencies(Bei Ji 之祖”。Qian Jin Yao Fang)and Supplement to Valuable Prescriptions(Qian Jin Yi Fang).The hooks deal with general medical theory, materia medica, gynecology and obstetrics, pediatrics, acupuncture and moxibustion, diet, health preservationand prescriptions for various branches of medicine.Both books are recognized as representative works of medicine in the Tang Dynasty.Sun Simiao was honored by later generations as “the king of herbal medicine”.In the Song Dynasty, more attention was paid to the education of TCM.The goverment set up“the Imperial

宋朝更注重的是中醫(yī)教育。Medical Bureau” for training and bringing

政府興辦了太醫(yī)局訓(xùn)練和培養(yǎng)合格up qualified TCM workers.In 1057 AD, a 的中醫(yī)師。公元前1057年，一個(gè)特special organ named “Bureau for Revising

殊的組織－校正醫(yī)書局成立了，其Meidical Books” was set up in order to

目的是為了對(duì)從前的醫(yī)書進(jìn)行校正proofread and correct the medical books

并一一印刷出版。被修改過(guò)的醫(yī)書from preceding ages, and to publish them

流傳至今并仍是現(xiàn)今中國(guó)和全世界one after another.The books revised have

學(xué)習(xí)中醫(yī)的重要經(jīng)典著作。

been handed down till now and are still the important classics for China and other countries to study TCM.In the Jin and Yuan Dynasties，金元時(shí)期出現(xiàn)了四個(gè)醫(yī)學(xué)there appeared four medical schools 學(xué)派代表人物分別為：劉完素（公represented by Liu Wansu(1120-1200 AD), 元前1120－1200）、張從正（公元Zhang Congzheng(1156-1228 AD), Li Gao 前1156－1228）、李杲（公元前1180(l180-1251 AD)and Zhu Zhenheng －1251）、朱震亨（公元前1281－(1281-1358 AD).Among them, Liu Wansu 1358）。他們中，劉完素認(rèn)為火熱believed that “fire and heat” were the 是導(dǎo)致各種疾病的病因，治療疾病main causes of a variety of diseases, and 應(yīng)選擇性質(zhì)寒涼的藥，因此被后世that the diseases should be treated with 稱為“寒涼派”。張從正認(rèn)為外邪drugs cold and cool in nature.So he was 侵犯人體是疾病的原因，提倡用known as “the school of cold and cool” by “汗、吐、下”等法驅(qū)邪外出，所later generations, Zhang Congzheng 以被稱為“攻邪派”。第三個(gè)學(xué)派believed that all diseases were caused by 以李杲為代表主張“脾胃內(nèi)傷，百exogenous pathogenic factors invading 病由生”。因此強(qiáng)調(diào)臨床中最重要the body, and advocated that pathogenic 的應(yīng)為溫養(yǎng)脾胃。因?yàn)槠⒃谖逍兄衒actors should be driven out by methods 屬土，故其被稱為“補(bǔ)土派”的奠of diaphoresis, emesis and purgation.So 基人。第四個(gè)學(xué)派為朱震亨發(fā)起的he was known as the “school of purgation”.“滋陰派”。他認(rèn)為“陽(yáng)常有余，The third school represented by Li Gao 陰常不足?！币虼嗽谂R床上常用held that “Internal injuries of the “滋陰瀉火”的方法。spleen and stomach will bring about various diseases”.Therefore, he emphasizeed that the most important thing, clinically, should be to warm and invigorate thespleen and stomach because the spleen is attributed to the earth in the five elements.So he was regarded as the founder of the “school of reinforcing the earth”.And the fourth school was known as the “school of nourishing yin” by founded Zhu Zhenheng.He believed: “Yang is usually redundant, while yin is ever deficient”.That is why the body “often has enough yang but not enough yin”.So he usually used the method to nourish yin and purge fire in clinical practice.Li Shizhen(1518-1593 AD), a famous physician and pharmacologist in the Ming Dynasty, wrote The Compendium of Materia Medica(Ben Cao Gang Mu).The

李時(shí)珍（公元前1518－book consists of 52 volumes with 1,892 1593年）是漢朝著名的內(nèi)科醫(yī)生及medicinal herbs, including over 10,000 藥師，撰寫了《本草綱目》。該書prescriptions and 1,000 illustrations of 共有52卷，記載了1892種藥，10000medicinal items.In addition, his book 首方劑和1000條醫(yī)理注釋。另外該also deals with botany, zoology, 書還涉及了植物學(xué)、動(dòng)物學(xué)、地質(zhì)mineralogy, physics, astronomy, 學(xué)、藥理學(xué)、天文學(xué)、氣象學(xué)等學(xué)meteorology, etc.It is really a 科，是一部真正的藥物學(xué)不朽著作。monumental work in Materia Medica.It is 它對(duì)中國(guó)乃至全世界藥學(xué)的發(fā)展作a great contribution to the development 出了巨大的貢獻(xiàn)。在同一時(shí)期，針of pharmacology both in China and all over 灸也達(dá)到了發(fā)展的高潮，許多歷代the world.During the same period, 的涉及針灸的文化得到了總結(jié)和發(fā)acupuncture and moxibustion reached 展。their climax.Many literature concerning acupuncture and moxibustion for the ages were summarized and developed.Since the founding of New China, our

自從新中國(guó)成立以后，我國(guó)government has paid great attention to 政府對(duì)繼承和發(fā)揚(yáng)中醫(yī)藥遺產(chǎn)予以inheriting and developing the heritage of 了高度的重視，制定了一系列利于TCM and Materia Medica.A series of 中醫(yī)藥發(fā)展的方針政策和措施。policies and measures have been taken for 1986年，國(guó)家中醫(yī)藥管理局成立developing TCM.In 1986, the State 了，它成為保證中醫(yī)藥順利發(fā)展的Administrative Bureau of TCM and Materia 領(lǐng)導(dǎo)主體。中醫(yī)藥從來(lái)沒(méi)有象今天Medica was established.This leading body 這樣繁榮過(guò)。在歷經(jīng)了時(shí)代的變遷is the guarantee of developing TCM and 和滄桑之后，中醫(yī)藥仍然保持著其Materia Medica smoothly.Never before has 鮮活的生命力。毫無(wú)疑問(wèn)，中醫(yī)藥TCM been as prosperous as it is today.TCM 將以嶄新的面貌聳立于世界之林。has experienced many vicissitudes of times but always remains evergreen.There is no doubt that TCM will take its place in medical circles of the world as a completely new medicine.SPECIFIC AND PROFOUND TCM 中醫(yī)的獨(dú)特性與深刻意義

TCM, one of China's splendid cultural heritages, is the science dealing with human physiology, pathology, diagnosis, treatment and prevention of diseases.TCM summed up the experience of the Chinese people in their long struggle against

中醫(yī)是中國(guó)輝煌的傳統(tǒng)文化之diseases and, under the influence of 一，它是一門涉及人體生理、病理、診ancient naive materialism and 斷、治療和疾病預(yù)防的科學(xué)。它是在古dialectics, evolved into a unique, 代樸素的唯物主義和辨證法的影響下integral system of medical theory 對(duì)中國(guó)人民長(zhǎng)期與疾病斗爭(zhēng)經(jīng)驗(yàn)的總through long clinical practice.結(jié)，并在長(zhǎng)期的臨床實(shí)踐中演化成了During several thousand years it has 一套獨(dú)特完整的醫(yī)學(xué)理論。在過(guò)去的幾made great contributions to the 千年里，中醫(yī)為中華人民健康水平的提promotion of health, the 高、民族的繁榮昌盛及世界醫(yī)學(xué)的豐富proliferation and prosperity of the 及發(fā)展做出了巨大的貢獻(xiàn)。中醫(yī)理論系Chinese nation, and the enrichment and 統(tǒng)的形成受到古代中國(guó)的唯物主義和development of world medicine as well.辯證法的極大影響。這套理論系統(tǒng)以臟The formation of the theoretical 腑經(jīng)絡(luò)的生理病理為基礎(chǔ)，以辨證論治system of TCM was greatly influenced 為其診斷特色。by ancient Chinese materialism and dialectics.The theoretical system takes the physiology and pathology of zang-fu organs and meridians as its basis, and TDS as its diagnostic and therapeutic features.TCM has its own specific

中醫(yī)在對(duì)人體的生理功能、病understanding both in the 理改變和診治疾病方面有其獨(dú)特的見physiological functions and 解。它把人體看作一個(gè)以臟腑和經(jīng)絡(luò)相pathological changes of the human body 互聯(lián)系的有機(jī)整體并認(rèn)為人體與其外and in the diagnosis and treatment of 界環(huán)境也是息息相關(guān)的。中醫(yī)高度重視disease.TCM regards the human body 內(nèi)因即所謂的“七情”在疾病的發(fā)生itself as an organic whole 和發(fā)展過(guò)程中所起的作用，但也決不排interconnected by zang-fu organs, 除外因的作用即所謂的“六淫”。在診meridians and collaterals.And TCM 斷方面，中醫(yī)以四診（望、聞、問(wèn)、切）also holds that the human body is 為技術(shù)原則、八綱辨證為指導(dǎo)總綱并把closely related to the outside world.臟腑辨證、六經(jīng)辨證、衛(wèi)氣營(yíng)血辨證作In regard to the onset and development 為其辨證論治的基礎(chǔ)。它強(qiáng)調(diào)“未病先of a disease, TCM attaches great 防”、“治病求本”、“扶正祛邪”、importance to the endogenous “調(diào)整陰陽(yáng)”和“三因制宜”（因時(shí)、pathogenic factors, namely the seven 因地、因人制宜）的重要性。emotion, but it by no means excludes the exogenous pathogenic factors, namely the six pathogens.In diagnosis, TCM takes the four diagnostic methods(inspection, auscultation ant olfaction,inquiry, pulse-taking and palpation as its principal tcchniques, eight principal syndromes as its general guideline, and differentiation of syndrome according to the zang-fu theory, differentiation of syndromes according to the six-meridian theory, and differentiation of syndromes according to the theory of wei, qi, ying and xue as its basic theories of the differentiation of syndromes.It also stresses the prevention and preventive treatment of disease, and puts forward such therapeutic principles as “treatment aiding at the root cause of disease”.“strengthening vital qi and dispelling pathogens, regulating yin and yang and treating diseases in accordance with three conditions”(i.e.the climatic and seasonal conditiont, geographic localities and the patient's constitution).These characteristicts, however，然而，對(duì)以上的中醫(yī)特點(diǎn)可以can be generalized as the holistic

用“整體觀念”和“辨證論治”加以concept and treatment by

概括。

differentiation of syndromes(TDS)l.The Holistic Concept

1.整體觀念 By “the holistic concept” is meant a general idea of, on the one hand, the unity）and integrity within the human body and, on the other, its close relationship with the outer world.The human body is composed of various organs and tissues, each having its own distinct function, which is a component part of the life activities

整體觀念的總思想是一方面認(rèn)of the whole body.And in TCM the human 為人體是一個(gè)統(tǒng)一的整體，另一方面認(rèn)body is regarded as an organic whole 為人體與其外界環(huán)境密切相關(guān)。人體由in which its constituent parts are 不同的臟腑組織組成，每個(gè)臟腑組織都inseparable in structure, 有其獨(dú)特的功能并都是整個(gè)人體進(jìn)行interrelated and interdependent in 生命活動(dòng)的組成部分。中醫(yī)把人體看作physiology, and mutually influential 一個(gè)有機(jī)人體認(rèn)為人體的各部分在生in pathology.Meanwhile, man lives in 理上相互聯(lián)系和相互獨(dú)立，在病理上相nature, and nature provides the 互影響。同時(shí)，因?yàn)槿祟惿钤谧匀恢?，conditions indispensible to man's 自然提供給人類賴以生存的環(huán)境，所以survival.So it follows that the human 人體就會(huì)直接或間接的受到自然環(huán)境body is bound to be affected directly 變化的影響并產(chǎn)生相應(yīng)的反應(yīng)。中醫(yī)認(rèn)or indirectly by the changes of 為醫(yī)生在診治疾病時(shí)應(yīng)該熟悉自然規(guī)nature, to which the human body, in 律和地理環(huán)境。這便是中醫(yī)為何在診治turn, makes corresponding responses.疾病時(shí)既強(qiáng)調(diào)人體為一整體也重視人TCM says: “Physicians have to know the 體與自然環(huán)境相互作用的關(guān)系。law of nature and geographical conditions when diagnosing and treating diseases.” That's why TCM not only stresses the unity of the human body itself but also attaches great importance to the interrelationship between the body and nature in diagnosing and treating diseases.2.Treatment by Differentiation of

2.辨證論治

Syndromes

TCM, on the other hand, is characterized by TDS.Differentiation

中醫(yī)的另一特色是辨證論治。means comprehensive analysis, while “辨證”即綜合分析相關(guān)的癥狀，因此syndrome refere to symptoms and signs.辨證意味著將四診收集到的癥狀加以So differentiation of syndromes 分析和總結(jié)確定疾病的病理、病性、病implies that the patient's symptoms 位和邪正關(guān)系，從而確定疾病的證型。and signs collected by the four “論治”指的是根據(jù)辨證的結(jié)果選擇diagnostic methods are analyzed and 相應(yīng)的治療。總的來(lái)說(shuō)，辨證論治即在summarized so as to identify the 對(duì)癥狀的全面分析基礎(chǔ)上進(jìn)行診治。etiology, nature and location of a disease, and the relation between vital qi and pathogens, thereby determining what syndrome the disease belongs to.By treatment is meant selecting the corresponding therapy according to the outcome of differentiating syndromes.Taken as a whole, TDS means diagnosis and treatment based on overall analysis of symptoms and signs.As concerns the relationship between “disease” and “treatment”, TCM takes two different clinical ways on the basis of TDS.One is “treating the same disease with different therapies”, by which is meant that the

關(guān)于疾病和治療的關(guān)系，中醫(yī)same disease may manifest itself in

在辨證論治的基礎(chǔ)上存在兩種治療途different syndromes at different

徑。一種是“同病異治”，即同一疾病stages or under different conditions.在不同環(huán)境、不同階段下會(huì)顯示出不同Therefore, the therapies of the same 的證候，因此，對(duì)同一疾病應(yīng)根據(jù)患者diease should be adopted towards 的體質(zhì)、地理環(huán)境的不同和天氣季節(jié)的different therapies according to the

變化采取不同的治療措施。例如流感可patient's constitution, the

以由風(fēng)寒、風(fēng)熱、暑濕之邪造成，所以geographical environment, the

治療應(yīng)相應(yīng)的采取祛風(fēng)散寒、疏散風(fēng)熱climatic and seasonal changes.Take

和清暑化濕的方法。另一種是“異病同flu for example, it may be caused by

治”，即不同的疾病出現(xiàn)相同的證候可wind-cold，wind-heat, summer-heat and

以采取相同的治療。例如瀉泄引起的脫dampness or other pathogens.So is

肛和子宮下垂是兩種不同的疾病，然advisable to adopt dispersing

而，如果它們都是以中焦之氣下陷引起wind-cold, eliminating wind-heat，相同的證候?yàn)樘卣鞯脑捑涂梢圆扇∠郼learing away summer-heat and

同的治療——升提中焦之氣。從以上，dampness respectively.The other is

顯而易見，中醫(yī)并不是注重疾病之間的called “treating different diseases

相似和不相似，而是重視證候的相同與with the same therapy”, by which is

否。總而言之，相同的證候采取相同的meant that different diseases

治療方法，不同的證候采取不同的治療manifesting themselves in the same

方法。

syndrome may be treated with the same therapy.For example prolapse of the

rectum due to protracted diarrhea and hysteroptosis are two different diseases.However, if they are both marked by themselves in the same syndrome of qi of sinking of the middle energizer, they can be treated in the same therapy by lifting qi of the middie energizer.From the above it becomes obvious that TCM does not focus its attention on similarities or dissimilarities between diseases but on the differences between the syndromes.Generally speaking, the same syndromes are treated with basically same therapies, while different syndromes with different ones.To sum up, the principle that different contradictions in essence

總之，原則是在疾病的發(fā)展過(guò)are handled by different methods in 程中不同的本質(zhì)矛盾應(yīng)采取不同的方the course of development of a disease 法，這就是辨證論治的核心。is the core of TDS.YIN AND YANG-THE LAW OF NATURE

陰陽(yáng)－自然界的法則

Yin and yang, which come from

陰陽(yáng)來(lái)自古代ancient Chinese philosophy, are a general 中國(guó)哲學(xué)，是自然界中相聯(lián)系的term for two opposites of interrelated 事物和現(xiàn)象中相互對(duì)立面的總things or phenomena in the natural world.稱。最初，它們的內(nèi)涵很簡(jiǎn)單，At first, their connotations were quite 指的是事物的對(duì)立兩方。向陽(yáng)為simple, referring to the two opposite sides 陽(yáng)，背陽(yáng)則為陰。在長(zhǎng)期的觀察of an object.The side facing the sun is yang 實(shí)踐中，古代中國(guó)人民開始認(rèn)識(shí)and the reverse side is yin in the course 到陰陽(yáng)的對(duì)立和消長(zhǎng)存在于一切of long practice and observation, the 事物中。《易傳》曰：一陽(yáng)一陰ancient Chinese people came to understand 謂之道（道代表宇宙中對(duì)立統(tǒng)一that the opposition and wax-wane of yin and 的基本規(guī)律）。換言之，“宇宙yang are inherent in all things.Yi Zhuan 中的每個(gè)事物都包含陰陽(yáng)兩方says, “Yin and yang are what is called Dao”, 面”。并且他們進(jìn)一步認(rèn)為陰陽(yáng)(Dao means the basic law of the unity of 不僅代表兩個(gè)對(duì)立的事物而且可opposites in the universe).In other words, 用于分析一個(gè)單獨(dú)實(shí)體中存在的“Everything in the universe contains yin 兩個(gè)對(duì)立面?？傊瑒?dòng)態(tài)的、明and yang.” And they further believed that 亮的、熱的、功能的事物或現(xiàn)象yin and yang can not only represent two 屬于陽(yáng)；反之靜止的、黑暗的、opposite objects but also be used to analyze 冷的、實(shí)質(zhì)的事物和現(xiàn)象屬于陰。two opposite aspects existing in a single 陰陽(yáng)理論認(rèn)為宇宙中一切事物的entity.Generally speaking, things or 變化發(fā)展來(lái)自于陰陽(yáng)的對(duì)立統(tǒng)phenomena which are dynamic, bright, hot, 一。《素問(wèn)》曰：陰陽(yáng)者，天地functional, etc..., pertain to the category 之道也，萬(wàn)物之綱紀(jì)，變化之父of yang, while those that are static, dark, 母，生殺之本始。陰陽(yáng)理論是中cold, substantial, etc., pertain to that 醫(yī)理論系統(tǒng)的重要組成部分并貫of yin.The yin-yang theory holds that the 穿于該系統(tǒng)的各個(gè)方面。它用于development and changes of everything in 解釋人體的生理和病理現(xiàn)象并指the universe result from the unity of 導(dǎo)臨床的診治。陰陽(yáng)理論的基本opposites be tween yin and yang.Su Wen 內(nèi)容可總結(jié)為以下幾方面。says: “yin and yang are the law of heaven and earth, the principles of all things, the parents of all changes, the origin of life and death...” The yin-yang theory is an important constituent of the theoretical system of TCM and runs through every aspect of the system.It is used to explain physiology and pathology of the body and to guide clinical diagnosis and treatment.The basic content of yin-yang theory can be summarized as follows.l.The Unity of Opposition Between Yin and

1.陰陽(yáng)的對(duì)立統(tǒng)一

Yang

By the opposition between yin and yang is meant that all things or phenomena in nature have two opposite aspects-yin and yang, such as heaven and earth, motion and quiescence, ascending and descending, exiting and entering, day and night, heat

陰陽(yáng)對(duì)立指的是自and coldness and so on.The former being

然界中所有的事物和現(xiàn)象都存在yang and the latter yin（P29）in every pair

對(duì)立兩面—陰陽(yáng)，如天地、動(dòng)靜、above.The unity is the outcome of mutual

升降、進(jìn)出、日月、寒熱等等。opposition and restriction between yin and

以上的每對(duì)現(xiàn)象中前者為陽(yáng)，后yang.Without opposition, there would be no

者為陰。統(tǒng)一是陰陽(yáng)對(duì)立制約的unity;Without mutual opposition, there

結(jié)果。沒(méi)有對(duì)立就沒(méi)有統(tǒng)一，沒(méi)would be no mutual complement.It is only

有相互對(duì)立就沒(méi)有相互補(bǔ)充。正through this kind of opposition and

是這種對(duì)立統(tǒng)一，陰陽(yáng)才能達(dá)到restriction that the dynamic equilibrium

動(dòng)態(tài)平衡。例如，天體運(yùn)動(dòng)、四can be established.For instance, in the

季變遷、晝夜交替、以及春生、nature world, the motions of celestial

夏長(zhǎng)、秋收、冬藏的變化，皆為bodies, the variations of the four

陰陽(yáng)對(duì)立統(tǒng)一的具體表現(xiàn)。

seasons, the alternations of days and nights, as well as sprouting in spring, growing in summer, reaping in autunm and storing in winter, are all the concrete manifestations of the unity of opposites between yin and yang.TCM believes that the normal physiological functions of the human body result from the opposite and unified relationship between yin and yang.Both of

中醫(yī)認(rèn)為人體的them are always in a state of dynamic 正常生理功能是陰陽(yáng)對(duì)立統(tǒng)一的balance.Even under normal physiological 結(jié)果。陰陽(yáng)總是處在動(dòng)態(tài)平衡的conditions of the human body, yin and yang 狀態(tài)。甚至在人體正常的生理?xiàng)lcan not be in a state of absolute balance, 件下，陰陽(yáng)也不可能達(dá)到絕對(duì)平but in a state of relative balance.If, for 衡，而是處于相對(duì)平衡的狀態(tài)。any reason, the relative balance is 一旦陰陽(yáng)的相對(duì)平衡被打破就一destroyed, there is bound to be excess or 定會(huì)導(dǎo)致陰陽(yáng)的偏實(shí)偏虛，疾病deficiency of yin or yang, and then a 也就隨之產(chǎn)生了。正如《素問(wèn)》disease will arise.As is stated in Su Wen , 所指出的“陰勝則陽(yáng)病，陽(yáng)勝則“Yin in excess causing yang disease, while 陰病”。也正是由于陰陽(yáng)的對(duì)立yang in excess leading to yin disease.” It 統(tǒng)一萬(wàn)物才得以發(fā)展變化，自然is precisely due to the unity of opposites 界才得以永生。between yin and yang that all things can develop and change ceaselessly and the natural world is perpetually full of life.2.Interdependence between yin and yang 2.陰陽(yáng)相互依存

Yin and yang are opposed to and yet，陰陽(yáng)是對(duì)立的但同時(shí)又at the same time, depend on each other.是相互依存的。缺了對(duì)立方，任Neither can exist in isolation without its 何一方都不能獨(dú)立存在。換言之，Opponent's existence.In other words, 無(wú)陰則陽(yáng)無(wú)以生，反之亦然。所without yin there would be no yang, and it's 以無(wú)論陰或陽(yáng)都是其對(duì)立方存在the same the other way round.So either yin 的先決條件。這種共存關(guān)系中醫(yī)or yang is the prerequisite for the other's 稱為“獨(dú)陽(yáng)則陰無(wú)以化，獨(dú)陰則existence.And this kind of coexistent 陽(yáng)無(wú)以生”。這種相互依存也可relationship is stated in TCM, “solitary 在物質(zhì)于功能的關(guān)系上被反映。yin or yang failing to live.” This 物質(zhì)對(duì)應(yīng)陰，功能對(duì)應(yīng)陽(yáng)。功能interdependence is also reflected in the 是運(yùn)動(dòng)的結(jié)果，世上的萬(wàn)物都處relationship between substances and 于運(yùn)動(dòng)之中。從而，沒(méi)有不能產(chǎn)functions.The substance corresponds to yin 生功能的物質(zhì)，也沒(méi)有不從物質(zhì)and the function, to yang.The function is 產(chǎn)生的功能。因此，《內(nèi)經(jīng)》曰：the result of material motion, and nothing 陰在內(nèi)，陽(yáng)之守也；陽(yáng)在外，陰in the world is not in a state of motion.之使也?！瓣帯敝傅氖俏镔|(zhì)，是Thereby, there is not any substance which 陽(yáng)功能活動(dòng)的基礎(chǔ)；“陽(yáng)”指的can't produce its function and there is also 是功能活動(dòng)。物質(zhì)和功能之間是not any function which doesn't originate 相互依存、不可分離的。這僅僅from the motion of its substance.是一種可以想象的、逼真的言語(yǔ)Therefore, Neijing says: “Yin in the 表述。然而，當(dāng)物質(zhì)之間、動(dòng)能interior is the basis for yang;while yang 之間或物質(zhì)和功能之間相互依存in the exterior is the activity for yin.” 的關(guān)系異常時(shí)，正常的生命活動(dòng)“Yin” refers to the material，basis of 就會(huì)被破壞，從而導(dǎo)致陰陽(yáng)離絕、functional activity of yang and “yang” 元?dú)鈸p耗，甚至生命的終結(jié)。refers to functional activity.The substance and function are interdependent and inseparable.Here is just an imaginable and vivid figure of speech.However, when the interdependent relationships between substances, between functions as well as between substances and functions are abnormal, life activities will be broken, thus bringing about dissociation of yin and yang, depletion of essence-qi.and even an end of one's life.3.Waning and waxing of yin and yang

3.陰陽(yáng)消長(zhǎng)

Yin and yang always coexist in a dynamic eqilibrium in which one waxes while the other wanes.In other words, waning of yin will lead to（因果關(guān)系的詞：causing，inducing，leading to，bring on，give rise

陰陽(yáng)總是共存于此消彼to，produce，make，generating）waxing of

長(zhǎng)的動(dòng)態(tài)平衡中。換言之，陰消yang and vice versa.Take the seasonal and

會(huì)導(dǎo)致陽(yáng)長(zhǎng)，反之亦然。以四季climatic variations for example, it gets

和天氣的變化為例，冬去春暖、warm from winter to spring, and hot from

春去夏熱是陽(yáng)盛陰衰的過(guò)程。相spring to sumner.This is the process of

反，夏去秋涼、秋去冬寒是陰盛“yang waxing and yin waning,” Conversely，陽(yáng)衰的過(guò)程。在正常的條件下，it gets cool from summer to autumn, and cold

陰陽(yáng)的消長(zhǎng)處于動(dòng)態(tài)平衡的狀態(tài)from autumn to winter-the process known as

中。如果這種關(guān)系超出了正常范“yin waxing and yang waning”.Under normnl

圍，陰陽(yáng)的相對(duì)平衡就無(wú)法維持，conditions, the waning-waxing relation of

結(jié)果就會(huì)導(dǎo)致陰或陽(yáng)的偏盛偏衰yin and yang is in a state of relative

和疾病的發(fā)生，更甚者致危及生balance.If this relation goes beyond normal

命。

limits, the relativc balance of yin and yang will not be maintained, thus resulting in either excess or deficiency of yin or yang and the occurrence of diseasc, so far as to endanger one's life.4.Transformation of yin and yang

4.陰陽(yáng)轉(zhuǎn)化

In given conditions, either yin or

在特定條件下，陰或陽(yáng)都yang may transform into its opposite, i.e.可以向其對(duì)立方轉(zhuǎn)化。如陰可以yin may be transformed into yang and yang 轉(zhuǎn)化成陽(yáng)，陽(yáng)也可以轉(zhuǎn)化成陰。into yin.If the waning-waxing of yin and 如果說(shuō)陰陽(yáng)消長(zhǎng)是個(gè)量變的過(guò)yang is said to be a process of quantitative 程，那么陰陽(yáng)的相互轉(zhuǎn)化便屬于change, then that of their 基于量變上的質(zhì)變。這種過(guò)程大inter-transformation pertains to a 多是由量變漸致質(zhì)變的過(guò)程?！端豵ualitative change based on the 問(wèn)》曰：重陰必陽(yáng)，重陽(yáng)必陰。quantitative chang.Such a process is 寒極生熱，熱極生寒。這就是物mostly a gradual one from quantitative to 極必反。在病理上，陰證可以轉(zhuǎn)qualitative change.Su Wen states: “Extreme 化成陽(yáng)證，反之亦然。必須指出yin gives rise to yang, while extreme yang 的是陰陽(yáng)相互轉(zhuǎn)化的決定性因素gives rise to yin.” “Extreme cold brings on 是條件，包括內(nèi)部和外部條件，heat, while extreme heat brings on cold”.不然，轉(zhuǎn)化便不可能發(fā)生。This is termed“Things will develop in the opposite direction when they become extreme.” Pathologically, the yin syndromes can be transformmed into yang syndromes, and vice versa.It must be pointed out that the decisive factor of the mutual transformation is the conditions, including internal and external conditions, without which such transformation will be by no means likely to occur.The above statement is the basic content of yin-yang theory, which is also

以上所述為陰陽(yáng)理論的illustrated by “Taijitu”(Yin-Yang

基本內(nèi)容，它也可以用以下的太Diagram)below.In the diagram the white

極圖來(lái)說(shuō)明。在圖中，白色部分part indicates yang, and the black part yin.代表陽(yáng)，黑色代表陰。他們之間The relationships between the two are both

存在相互對(duì)立、相互補(bǔ)充的關(guān)系。opposite and complementary to each other.陰中的白點(diǎn)表示陰中之陽(yáng)，黑點(diǎn)The white spot within yin shows the yang

表示陽(yáng)中之陰。同時(shí)，他們還包within yin, while the black spot does yin

含了陰陽(yáng)相互轉(zhuǎn)化、此消彼長(zhǎng)的within yang.Meanwhile, they contain the

意義。

potential for Intertransformation and inter-wane-wax between yin and yang.From the above, we can see that the content of yin-yang theory is composed of four aspects, among which the opposition

從以上我們可以知道陰and waxing-waning contain the opposite of 陽(yáng)理論的內(nèi)容由四部分組成。其contradiction;the interdependence and 中陰陽(yáng)對(duì)立和消長(zhǎng)代表矛盾對(duì)立transformation contain the unity of 面，陰陽(yáng)的相互依存和轉(zhuǎn)化代表contradiction;waxing-waning and 矛盾的統(tǒng)一面。消長(zhǎng)和轉(zhuǎn)化代表transformation contain quantitative change 量變和質(zhì)變。前者為后者的前提，and qualitative change.The former is the 后者為前者的結(jié)果。precondition for the latter, the latter is the outcome of the former.THE APPLICATION OF THE YIN-YANG THEORY

陰陽(yáng)學(xué)說(shuō)的應(yīng)用

The yin-yang theory permeates all aspects of

陰陽(yáng)理論滲the theoretical system of TCM.The theory is used 透于中醫(yī)理論系統(tǒng)的各to explain the organic structure, physiological 個(gè)方面。該理論可用于解function and pathological changes of the human 釋人體的組織結(jié)構(gòu)、生理body.It also serves as a principle to guide 功能和病理改變，也是指clinical diagnosis 導(dǎo)臨床診斷的原則之一。l.Explaining the Tissues and Structure of the

1.解釋人體組織結(jié)構(gòu)

Human Body

The human body is an integrated whole.All its tissues and structures are organically connected

人體是一個(gè)and may be classified as two opposite aspects-yin

完整的整體。所有的組織and yang.That is why Su wen states,“Man, having

結(jié)構(gòu)都存在著有機(jī)聯(lián)系，a form, can not deviate from yin and yang.” In terms

并可被分為陰陽(yáng)相反的of the anatomical locations, the upper part of the

兩類。這就是為什么《素body is yang and the lower part is yin;the exterior

問(wèn)》說(shuō)：人生有形，不離is yang and the interior, yin;the back is yang and

陰陽(yáng)。就解剖位置而言，the abdomen, yin;the lateral aspects of the

人體上部為陽(yáng)，下部為extremities are yang and the medical aspects, yin.陰；外為陽(yáng)，內(nèi)為陰；背Concerning the zang-fu organs, the zang-organs

為陽(yáng)，腹為陰；四肢末端store but not discharge essence-qi and, therefore，為陽(yáng)，軀干為陰。就臟腑they are yin;while the fu-organs transmit and

組織而言，臟藏而不泄，transform food into essence-qi but not store it，故為陰；而腑泄而不藏，and, for this reason, they are yang.Furthermore，故為陽(yáng)。再者，臟腑的每each of the zang-or fu-organs can be redivided

一部分又可分陰陽(yáng)。例into yin and yang.For example, heart-yin and

如，心陰和心陽(yáng)，腎陰和heart-yang, kidney-yin and kidney-yang，腎陽(yáng),胃陰和胃陽(yáng)等等。stomach-yin and stomach-yang, etc.As concerns yin

就經(jīng)絡(luò)系統(tǒng)之陰陽(yáng)而言，and yang of the meridian-collateral system, there

可分為兩類：陰經(jīng)和陽(yáng)are two categories: yin meridians and yang

經(jīng)，陰絡(luò)和陽(yáng)絡(luò)。以上都meridians;yin collaterals and yang collaterals.屬于陰陽(yáng)的對(duì)立兩面。以All of them are opposite pairs.Thus, in line with

此而知，陰陽(yáng)理論貫穿存the yin-yang theory, the unity of opposites

在于人體的上下、內(nèi)外、between yin and yang exist in the upper and lower，前后部分和內(nèi)部組織之internal and external, front and back parts of the

間。

human body, and within all the internal organs as well.2.Explaining the Physiological Functions of the

2.解釋人體的生理功能

Human Body

The yin-yang theory believes that the

陰陽(yáng)理論認(rèn)normal life activities of the human body result 為人體的正常生命活動(dòng)from the harmonious relation of the unity of 來(lái)自于陰陽(yáng)對(duì)立統(tǒng)一關(guān)opposites between yin and yang.Take the 系的協(xié)調(diào)。以功能和物質(zhì)relationship between function and matter for 的關(guān)系為例，功能屬陽(yáng)，example, function pertains to yang while matter, 物質(zhì)屬陰。人體的生理活to yin.Physiological activities of the body are 動(dòng)以物質(zhì)為基礎(chǔ)。沒(méi)有物based on matter.Without matter, there would be no 質(zhì)，功能活動(dòng)就無(wú)法維sustentation for function activities.And 持。功能活動(dòng)是物質(zhì)形成functional activities are the motive power for 的動(dòng)力。換言之，沒(méi)有功producing matter.In other words, without 能活動(dòng)，物質(zhì)形態(tài)就無(wú)法functional activities, the metabolism of matter 形成。因此，人體陰陽(yáng)是would not be performed.In this way, yin and yang 相互依存的。如果陰陽(yáng)不within the human body depend on each other for 能相互補(bǔ)充而是相互分existence.If yin and yang can't complement each 離，生命就將告終。故《素other and become separated from each other, life 問(wèn)》曰：陰平陽(yáng)秘，精神will come to an end.So Su Wen says:“The 乃治；陰陽(yáng)離決，精氣乃equilibrium of yin and yang makes the vitality 絕。well-conserved;the divorce of yin and yang essence-qi exhausted.”

3.Explaining the Pathological Changes

3.解釋病理改變

TCM considers that the imbalance between yin and yang is one of the basic pathogenesis of a

中醫(yī)認(rèn)為陰disease.The occurrence and development of a

陽(yáng)不調(diào)是疾病的基本病disease are related to both the vital-qi and

理改變之一。疾病的發(fā)生pathogenic factors.Although the pathologlical

和發(fā)展與正邪兩方面因changes which occur in diseases are complicated

素有關(guān)。盡管疾病的病理and changeable, they can still be summarized as

改變變幻復(fù)雜，但始終能excess or deficiency of yin or yang.To be more

歸結(jié)為陰陽(yáng)的虛實(shí)。更具concrete, “yang excess leads to heat syndrome

體的說(shuō)就是“陽(yáng)盛則熱，while yin excess causes cold syndrome”;“yang

陰盛則寒；陽(yáng)虛則寒，陰deficiency results in cold syndrome while yin

虛則熱；陽(yáng)損及陰，陰損deficiency causes heat syndromes”;“yang

及陽(yáng)”。

deficiency affects yin while yin deficiency affects yang.”

4.Serving as the Guide to Diagnosis and Treatment

4.指導(dǎo)診斷與治療

As the imbalance between yin and yang is the root

由于陰陽(yáng)不調(diào)是cause for the occurrence and development of a 疾病發(fā)生和發(fā)展的根源，disease, all clinical manifestations, no matter 所有的臨床癥狀，無(wú)論其how complicated and changeable they are, can be 有多么變幻復(fù)雜,都能用explained with the aid of yin-yang theory.So TCM 陰陽(yáng)理論加以解釋。所以holds, “A skilled diagnostician, first of all, 中醫(yī)認(rèn)為“善醫(yī)者，必先differentiates between yin and yang when observing 察色按脈，以別陰陽(yáng)”。the complexion and feeling the pulse.” In 在辨證中，雖然有八綱即differentiating syndromes, although there are the 陰陽(yáng)、表里、寒熱、虛實(shí)，eight principal syndromes, namely, yin, yang, 但總以陰陽(yáng)為總綱。根據(jù)interior, exterior, cold, heat, deficiency and 陰陽(yáng)理論，表、熱、實(shí)屬excess.Yin and yang are regarded as the general 于陽(yáng)，里、寒、虛屬于陰。principles among the eight ones.According to the 中醫(yī)治療疾病時(shí)首先確yin-yang theory, exterior, heat and excess pertain 定治療原則。陽(yáng)盛則產(chǎn)生to yang;while interior, cold and deficiency 實(shí)熱證，應(yīng)投以寒性藥以pertain to yin.When treating a disease, TCM first 抑亢陽(yáng)，如熱者寒之。陰determines the therapeutic principles, and then 盛導(dǎo)致的寒證屬于實(shí)寒preponderance of yang belongs to excess-heat 證，應(yīng)投以熱性藥，以化syndrome.It should be treated with cold-natured 實(shí)陰，如寒者熱之。以上drugs in order to inhibit excessive yang, i.e, to 的證候?qū)儆趯?shí)證，治療原cool the heat.Cold syndrome caused by 則為“實(shí)者泄之”。陽(yáng)虛preponderance of yin belongs to cold-excess 導(dǎo)致的虛寒證應(yīng)投以溫syndrome.It should be treated with hot-natured 補(bǔ)之藥以化實(shí)陰。這在中drugs so as to restrain excessive yin, i.e., to 醫(yī)稱為“益火之源，以消heat the cold.As both syndromes above are excess 陰翳”，亦為“陰病治syndromes, this therapeutic principle is called 陽(yáng)”。陰虛引起的內(nèi)熱證“treating excess syndromes with the purgation”.屬于虛熱證，應(yīng)投以滋補(bǔ)Deficiency-cold syndrome caused by yang 陰液之藥以抑亢陽(yáng)，這就deficiency, should be treated with the drugs warm 是中醫(yī)所說(shuō)的“壯水之a(chǎn)nd tonic in nature to relieve excessive yin.This 主，以制陽(yáng)光”，亦稱為is said in TCM, “restraining predominant yin by “陽(yáng)病治陰”。reinforcing yang,” also known as “treating yang for yin diseases.” The interior heat syndrome resulting from yin deficiency belongs to Deficiency-heat syndrome, which should be treated with the drugs of nourishing yin and replenishing fluids so as to restrict excessive yang, this is what is known in TCM, “restraining predominant yang by strengthening(renal腎)yin,” also called “treating yin for yang diseases.”

Zhang Jingyue thought that, in treating

張景岳認(rèn)為，治deficiency of yin or yang, drugs tonifying both yin 療陰虛或陽(yáng)虛應(yīng)該同時(shí)and yang should be used, because yin and yang are 應(yīng)用滋陰和扶陽(yáng)的藥物，interdependent.Therefore, reducing the excessive 因?yàn)殛庩?yáng)是相互依存的。and replenish the deficient can adjust excess or 因此，補(bǔ)虛瀉實(shí)適用于陰deficiency between yin or yang and restore the 虛或陽(yáng)虛之證，從而使陰balance between them.陽(yáng)重新建立平衡。

陰陽(yáng)理論不僅可 The yin-yang theory is used in not only

用于診斷原則的確立，并determining diagnostic principles but summarizing

可用于對(duì)藥物的性質(zhì)、氣the nature, flavor and action of medicinal herbs.味和功效進(jìn)行總結(jié)，從而Thus providing a theoretical basis for the

為臨床用藥提供理論基clinical application of herbs.礎(chǔ)。In terms of the medicinal nature, herbs with cold

就藥物的性質(zhì)而nature belong to yin and those with warm and hot 言，寒性藥屬于陰，溫?zé)醤ature pertain to yang.As concerns the flavors, 藥屬于陽(yáng)。就氣味而言，herbs that are sour, bitter and salty belong to yin 酸、苦、咸味藥屬于陰，and those that are acrid, sweet and bland pertain 辛辣、甜、淡味藥屬于陽(yáng)。to yang.In terms of actions, herbs with 就藥物的功效而言，具有astringent, descending and sinking actions belong 收斂、沉降功效的藥物屬to yin, while those with dispersing, ascending and 陰，具有發(fā)散、升浮功效floating actions pertain to yang.的藥物屬陽(yáng)。

To sum up, the principle of treatment should

總而言之，治療be established in the light of the excess or

原則的確立必須以陰陽(yáng)deficiency of yin or yang, and then relevant（相

虛實(shí)為根據(jù)，相應(yīng)藥物的關(guān)的）herbs should be selected according to the

選擇也必須依其陰陽(yáng)歸attribution（歸因）of yin or yang and their

屬及功效而定。所以，只functions.So and so only can imbalance of yin and

有明確陰陽(yáng)不調(diào)，才能最yang be put right, and eventually, the aim of

終達(dá)到治愈疾病的目的。

curing diseases is attained.Special phrases treating...with...特殊詞組

“治法＋證名”＝“??者??之”

treating excess syndrome with purgation purging

實(shí)者泄之

excess treating deficiency syndrome with invigoration，虛者補(bǔ)之

（or invigorating deficiency）

treating cold syndrome with hot-natured drugs，寒者熱之

（or heating the cold）

treating heat syndrome with cold-natured drugs，熱者寒之

（or cooling the heat）

THE FIVE－ELEMENT THEORY—NATURAL PHILOSOPHY IN ANCIENT CHINA

五行學(xué)說(shuō)-中國(guó)古代自然哲學(xué)觀 The five elements refer to wood, fire, earth, metal, and water and their motions.The five

五行指的是element theory resulted from the observations

木、火、土、金、水和它們and studies of the natural world by the ancient 的運(yùn)動(dòng)。五行理論來(lái)自于古Chinese people in the course of their lives and

代中國(guó)人民在生活和生產(chǎn)productive labor.Since ancient time, wood，勞動(dòng)中對(duì)自然界的觀察和fire, earth, metal and water have been considered

學(xué)習(xí)。自古代以來(lái)，木、火、as basic substances to constitute the universe

土、金、水就被認(rèn)為是宇宙and they are also indispensable for life.Zuo's

組成的基本物質(zhì)，也是生命Interpretation of the Spring and Autumn Annals

不可缺少的物質(zhì)。《左傳》(Zuo Zhuan)says:“ The five kinds of materials

曰：天生五材，民并用之，in nature are all used by people.None of them

廢一不可。另一部經(jīng)典著作cannot be dispensed with”.Another classical

《尚書》曰：水火用于炊煮，work Shang shu states: “water and fire are used

金木用于耕耘，土壤用于孕for cooking, metal and wood are used for

育萬(wàn)物，一切皆為民所用。cultivating and earth gives birth to all things，這五種物質(zhì)存在相生相克which are used by people.” These five kinds of 的關(guān)系，并處于持續(xù)的運(yùn)動(dòng)substances are of the relationships of

變化之中。中醫(yī)的五行理generation and restriction and are in constant

論，作為一種理論工具，通motion and change.In TCM the five-element

過(guò)分析和推理用于詳細(xì)說(shuō)theory, as a theoretical tool, is used to explain

明五種不同醫(yī)學(xué)問(wèn)題的性and expound different kinds of medical

質(zhì)和它們之間的關(guān)系。它也problems by analogizing and deducing their

用于指導(dǎo)臨床的診斷與治properties and interrelations.It also used to

療。該理論如陰陽(yáng)理論一般guide clinical diagnosis and treatment.The

已稱為中醫(yī)理論系統(tǒng)的重theory, like the theory of yin－yang, has become

要組成部分。

an important component of the theoretical system of TCM.Classification of Things in Light of the Five-Element Theory.根據(jù)五行理論進(jìn)行歸類

In ancient China, the five-element theory was

在古代中國(guó)，unceasingly developed and gradually became 五行理論不斷發(fā)展?jié)u致完perfected.In time it came to recognize that 善。后來(lái)，人們認(rèn)識(shí)到自然everything in nature might be respectively 界中的所有事物都能歸屬attributed to one of the five elements.For 于五行中的一種。例如，木instance, wood has the nature of growing freely 有生發(fā)伸展的性質(zhì)，所以，and unfolding.So, anything that is similar to 任何有相似特性的物質(zhì)都the characteristics is attributed to the 歸屬于木?；鹦匝咨?，因此，category of wood.Fire has the nature of flaring 任何有相似特性的物質(zhì)都up.Thereby the things similar to the nature of 歸屬于火。土有孕育萬(wàn)物的fire are classified into the attribute of fire.性質(zhì)，因此，具有該性質(zhì)的Earth has the nature of giving birth to all 物質(zhì)都屬于土。金有凈化和things.Thus, those that possess the nature of 沉降的性質(zhì)，因此，有金的earth are attributed to earth.Metal has the 性質(zhì)的物質(zhì)都?xì)w于金。水曰nature of purifying and descending.Hence, those 潤(rùn)下，因此，具有濕潤(rùn)、向with the nature of metal can be attributed to 下、寒冷性質(zhì)的物質(zhì)都屬于metal category.Water has the nature of 水。以下的表格根據(jù)五行理moistening and flowing downwards.For this 論將部分物質(zhì)進(jìn)行了歸類。reason, the things that have moistening,（見表1）downward movement and coldness correspond to water.The following table shows the classification of partial things according to the five-element theory.(See Tab.1)

Among the five-elements, there exist the relationships of generation, restriction，五行當(dāng)中存在生、subjugation and counterrestriction, and mutual

克、乘、侮和母子相互影響affection between mother-organ and child-organ.的關(guān)系。生意味這一種物質(zhì)Generation implies that one kind of thing can

可以促進(jìn)、援助、產(chǎn)生另外promote, aid or bring forth another, i.e., wood

一種物質(zhì)，例如，木生火、generates fire, fire generates earth, earth

火生土、土生金、金生水、generates metal, metal generates water, and

水生木。五行中的任何一行water, in turn, generates wood.Each of the five

都有生我和我生的雙重性elements contains the dual nature-“being

質(zhì)。五行的這種關(guān)系叫做generated” and “generating”.This relationship

“母子”關(guān)系。五行中生我of the five elements is called the “mother-child”

者為“母”，我生者為relationship.The element that generates is

“子”。以木為例，因?yàn)槟綾alled the “mother”, while the element that is

生火，故木為火之母；但是generated is called the “child”.Take wood for

它由水所生，故又為水之example, because wood produces fire, it is the

子。

mother of fire;but it is produced by water, so it's water's child.Tab.1 the Classification of Things According to

表1.事物的五行歸類

the Five Elements

Restriction means bringing under control or restraint.The order of restriction goes as

相克意味著控制或follows: wood restricts earth, earth does water, 抑制。相克的原則如下：木water does fire, fire does metal, and metal, in 克土、土克水、水克火、火turn, does wood.Any one of the five elements has 克金、金克木。五行中的任two aspects-being restricted and restricting.何之一都有克我和我克兩For example, the element restricting wood is 方面性質(zhì)。例如，克木者為metal, and the element that is restricted by wood 金，被木克者為土。

is earth.Generation and restriction have the correlations inseparable in the five elements.And they oppose each other and yet also

五行中的生克complement each other.Without generation,there 關(guān)系是不可分離的。它們相would be no growth and development of 互對(duì)立，也相互補(bǔ)充。沒(méi)有things;without interrestriction there would be 生就沒(méi)有事物的成長(zhǎng)和發(fā)no balance and coordination during development 展；沒(méi)有克就沒(méi)有在發(fā)展變and change,and excessive growth would bring 化中的協(xié)調(diào)平衡，過(guò)渡生長(zhǎng)about harm.For example,on the one hand,wood 會(huì)造成危害。例如，一方面，generates fire,and,on the other hand,it 木生火；另一方面，木克土；restrains earth;while earth, in turn,generates 同時(shí)土又生金及克水。正因metal and restricts water.Precisely because 為克中有生和生中有克，自generation resides in restriction and 然界和生命才擁有旺盛的restriction resides in generation,the natural 生命力,這是一方面；另一world and life processes are full of vitality,on 方面，過(guò)度生長(zhǎng)會(huì)造成危the one hand and excessive growth will not bring 害。因此，生克之間維持相about harm on the other hand.Thus,the relative 對(duì)平衡是事物生長(zhǎng)和發(fā)展balance maintained between generation and 的保證。restriction ensures normal growth and development of things.That is, ecological equilibrium in nature and

這就是自然界中的physiological balance in the human body result 生態(tài)平衡，人體的生理平衡from such relationships of generation and 來(lái)自于生克關(guān)系的平衡。這restriction.These relationships are 些關(guān)系將在以下的數(shù)據(jù)中illustrated in the following figure.闡述。Fig.2 Relationship of generation and restriction(or subjugation)of the Five

Elements

表2.五行中的生克關(guān)系

However, once any one of the five elements becomes excessive or insufficient, there would

然而，一旦五行中appear abnormal intergeneration and 的任何一行變得過(guò)剩或不counter-restriction known as subjugation and

足，就會(huì)出現(xiàn)異常的相生和counter-restriction(or reverse restriction).相克稱作乘和侮?！俺恕敝窧y subjugation is meant that one of the five 的是指五行中的一行會(huì)對(duì)elements overacts upon another one when the

較弱一行進(jìn)行過(guò)度制約。因latter is weak.Therefore, it is also called

此，也稱為“雙重壓制”。“double restriction”.For instance, excessive

例如，木過(guò)剩會(huì)過(guò)度抑制wood may over-restrict earth, resulting in

土，造成土的不足，叫做木insufficiency of earth, so called wood

乘土。這是事物之間相克失subjugates earth.This is the abnormal

常的異常表現(xiàn)。

manifestation of disorder of inter-restriction among things.Counter-restriction means that the strong bulliesthe weak.It is also a morbid condition in which one element fails to restrict

侮指強(qiáng)制弱，這是the other in the regular order, but in reverse

一種病態(tài)表現(xiàn)，是一行失去order.It is clear that the order of

對(duì)另一行的正?？酥?，而反counter-restriction is just the opposite to that

被其克制。很顯然，侮是相of inter-restriction.For example, under normal

克關(guān)系的相反表現(xiàn)。例如，conditions, metal should restrict wood, but in

在正常情況下，金克木，但case of wood-qi excess, or metal-qi deficiency，在木氣過(guò)剩或金氣不足時(shí)，wood will counter-restrict metal instead of

就會(huì)出現(xiàn)木反克金而不是being restricted by metal, which is known as

金克木，這就是“木侮“wood counter-restricts metal.” Therefore, Su

金”。因此，《素問(wèn)》中說(shuō)：Wen states :“When qi of a certain element is

“氣有余，則制已所勝而侮sufficient, it will encroach the restricted

所不勝；其不及，則已所不element and counter-restrict the restricting

勝，侮而乘之，已所勝，輕element.When qi of a certain element is

而侮之”。這是事物之間平insufficient, it will be subjugated by the

衡失調(diào)的另一表現(xiàn)。（見表restricting element and counter restricted by

3）

the restricted element,” This is another manifestation of the disturbance of the equilibrium between substances(see Fig.3).Fig.3 Relalionship of subjugation and Counterrestriction of the Five Elements

表3.五行的乘侮關(guān)系

“Affecting between mother and child” refers to abnormal intergeneration in the five elements.The generated element is considered as

“母子相及”指的是the child, and the generating element as the

五行中的異常相生。我生者mother.Here “affecting” means having harmful

為子，生我者為母。這里的influence, including both “the diseased

“及”意味著有害的影響mother-organ affecting the child-organ” and “the

包括“母病及子”和“子diseased child-organ involving the

病及母”。前者與相生的規(guī)mother-organ.” The former is same as the order

則同，后者則與其規(guī)則相of intergeneration, and the latter is just the

反。例如，正常情況下，水reverse order of intergeneration.For instance，生木。當(dāng)水病及木時(shí),叫normally, water generates wood, which is called

“母病及子”；當(dāng)木病及水“mother organ's disorder affecting its

時(shí)便叫做“子病犯母”。child-organ”;but abnormally, water involves

（見下表）

wood, which is called “child organ's disorder involving its mother organ” when wood affects water.(See the following figure).Fig.4 Subjugation and Counter-restricting Among The Five Elements

Special phrases

表4.特殊詞組 1.reinforcing the spleen(earth)to strengthen the lung(metal)2.failure of water(kidney)to nourish wood(or failure of the kidney to nourish the liver)

3.five movements and six climates 4.wood tending to spread out freely 5.Depression of the liver(wood)generating fire 6.fire of the liver(wood)impairing the lung(metal)

7.fire tending to flare/flame upward 8.excessive fire impairing the lung(metal)9.failure of fire to generate earth 10.coordination between water(kidney)and fire

(heart)11.incordination between the kidney(water)and the heart(fire)12.“being restricted” and “restricting”

1.培土生金 2.水不涵木 3.五運(yùn)六氣 4.木喜條達(dá) 5.木郁化火 6.木火刑金 7.火性炎上 8.火盛刑金 9.火不生土 10.水火相濟(jì) 11.水火不濟(jì) 12.“克我”和“我克”《內(nèi)經(jīng)》稱“所不勝”與

“所勝”

THE FIVE ZANG-ORGANTS-THE ORGANS OF PRODUCING AND STORING

ESSENCE-QI

五臟－生化和儲(chǔ)存元?dú)獾钠鞴?/p>

The heart, Lungs, spleen, liver and kidneys

心、肺、脾、肝、are together known as the five zang-organs，腎合稱為五臟，其共同生理作whose common physiological function is

用是化生和貯藏精氣，藏而不preducing and storing essence-qi.They store

泄。

but not eliminate essence-qi.1.Heart

1.心

The heart is situated in the chest, above

心位于胸中，the Diaphragm, and is enveloped by pericardium 膈之上方，外為心包所包繞。externally.TCM believes（holds, think, find, 中醫(yī)認(rèn)為心統(tǒng)治所有的臟腑consider, deem, judge, feel, take, make）that 組織，是“君主之官”。心在the heart governs all the other zang-fu organs 五行中屬火，由心陰和心陽(yáng)組and, therefore, is a “monarch organ”.The 成。心陰為包括心血的物質(zhì)結(jié)heart, pertaining to fire in the five 構(gòu)，心陽(yáng)為功能活動(dòng)。就生理elements, consists of heart-yin, the material 功能而言，因?yàn)槠涫茄貉h(huán)structures containing the heart-blood, and 的動(dòng)力，因此認(rèn)為心主血和血heart-yang, the functional activities.As for 管。血管是承載血液的物理結(jié)physiological functions, the heart is thought 構(gòu)。血管和心相連形成一個(gè)密to, first, dominate blood and vessels since it 閉系統(tǒng)，血液循環(huán)在心和血管is the motive force for blood circulation.The 的配合下完成。在心氣的推動(dòng)blood vessels are the physical structures 下，血液被運(yùn)送到人體各部分containing the blood.The blood vessels are 起營(yíng)養(yǎng)作用。因此，心氣的狀linked with the heart to form a closed system, 況和血液量可以從脈象和面and blood circulation is performed by the 色中體現(xiàn)。這就是《素問(wèn)》為cooperation of the heart and the blood 什么說(shuō)“心其華在面”。所vessels.Under the impulse of heart-qi, blood 以，無(wú)論是心氣還是心血的充is transported to all parts of the body for 足與否都會(huì)影響心的搏動(dòng)力、nutritive prupose.Thereby the condition of 速度、和節(jié)律。heart-qi and the blood volume may be shown in both the pulse condition and the complexion.That's why Basis Questions(Su Wen)says, “The heart has its outward manifestation in the face or complexion”.As a result, whether heart-qi and heart-blood are sufficient or not can affect the strength, rate and rhythm of the heart.The heart houses the mind, also known as the heart dominating the mental activities.The

心主神志，也叫做心mind, in its broad meaning, refers to the 主精神活動(dòng)。神，廣義上指的outward manifestations of the life activities 是整個(gè)人體活動(dòng)的外在表現(xiàn)；of the whole body, and, in its narrow sense, 狹義上指的是心所控制的精to mental activities controlled by the heart, 神活動(dòng)包括意識(shí)、精神、思想including consciousness, spirit, thinking, 等。臟腑理論認(rèn)為精神活動(dòng)和etc.The zang-fu theory holds that mental 思考都以心的功能為基礎(chǔ)。精activities and thinking are to take the 神、意識(shí)、思考、記憶和睡眠h(yuǎn)eart's functions as their basis.Spirit, 都以心主神志的功能有關(guān)。因consciousness, thinking, memory and sleep are 此，《靈樞》曰：“心為神之a(chǎn)ll related to the function of the heart in 宅”且“所以任物者謂之housing the mind.Therefore, Miraculous Pivot 心”。心開竅于舌。“開竅”(Ling Shu)says, “The heart is the residence 在中醫(yī)指的是臟和器官在結(jié)of the mind” and also, “The heart takes on the 構(gòu)、生理和病理上的緊密聯(lián)performance of activities.” The heart opens 系。所以心雖然在體內(nèi)，但通into（have one's specific body opening；...be 過(guò)心經(jīng)與舌聯(lián)系。通過(guò)這種聯(lián)reflected on...）the tongue.系，無(wú)論心的功能正常與否都“Resuscitation”, in TCM, means the close 可以有舌象表現(xiàn)出來(lái)。換言relationship between a particular zang-organ 之，舌象可以體現(xiàn)心的生理和and one of the sense organs in the structure, 病理改變。所以，中醫(yī)認(rèn)為：physiology and pathology.So the heart, though 舌為心之鏡。此外，心其華在being in the body, is connected with the tongue 面，在志為喜，且通過(guò)經(jīng)脈與by the heart-meridians.Through such a 小腸相表里。connection, whether the heart functions normally or not can be clearly learnt from the tongue condition.In other words, the tongue condition may show the physiological and pathological changes of the heart.So TCM holds: “The tongue serves as the mirror(or body opening)of the heart”.In addition, the heart has its outward manifestations in the face.The heart corresponds to joy in the emotions.（open into；have one's specific body opening；...be reflected on...）And its meridians connect with associate with, be related to）the small intestine with which they are internally-externally related.Appendix: Pericardium

附注：心包

The pericardium, serving as the peripheral tissue surrounding the heart, plays a part in protecting the heart When exogenous

心包是包繞心臟的外pathogenic factors attack the heart, the 周組織，外邪犯心時(shí)首先侵襲pericardium is always the first to be 心包，起到保護(hù)心臟的作用。attacked.The heart, if invaded by the 心如被邪氣所傷將會(huì)使功能pathogens, will be impaired and diseases will 受損，疾病也就隨之發(fā)生了。ensue.For example, high fever, coma and red 例如，高熱、昏迷、舌紅被描tongue are described as “heat-pathogen 述為“熱入心包”的表現(xiàn)，事attacking the pericardium,” and, in fact, the 實(shí)上，外邪侵犯心包的臨床表clinical manifestations of the pericardium 現(xiàn)與外邪犯心是一樣的。因invaded by exogenous pathogens are the same as 此，心包通常被認(rèn)為是心的附those of the heart.For this reason, the 屬。pericardium is usually regarded as an attachment to the heart.2.Lungs

2.肺

The lungs, including the two lobes, one

肺有兩個(gè)位于胸腔，on the left and right separately, are situate

左右各一，彼此分離。因?yàn)槠鋓n the thorax.They are compared to the

位置在所有臟腑器官之上，所“canopy” becausea of its uppermost position

以被喻為“華蓋”，也被稱為among all the zang-fu organs.They are also

“嬌臟”。

termed “delicate zang organs”.The lungs dominate qi and respiration.They

肺主氣司呼吸。它是are the place of exchange between the gases 氣體體內(nèi)外交換的場(chǎng)所?！端豬nside and outside the body.Basic Question 問(wèn)》曰：大氣通與肺.同時(shí)，(Su Wen)says, “atmosphere communicating to 肺還主升降、通調(diào)水道，朝百the lungs”.The lungs also govern dispersing 脈助心調(diào)節(jié)血及氣的正常循and descending, and regulates water passage, 環(huán)功能。肺在志為憂,主皮毛。and communicate with numerous vessels to 肺開竅于鼻，他們都是肺的外coordinate functional activities of the whole 在表現(xiàn)。在經(jīng)絡(luò)關(guān)系上，因?yàn)閎ody, assisting the heart to adjust normal 手太陰肺經(jīng)與手陽(yáng)明大腸經(jīng)circulation of qi and blood.The lungs 相聯(lián)系、相附屬，故肺與大腸corresponds to melancholy in the emotions and 相表里。are related to the skin and hair externally.They open into the nose and their conditions are reflected on vellum（牛皮紙）hairs.In the meridian-collnteral relation,the lungs and the large intestine are exteriorly-interiorly related because of interconnecting-interpertaining of the Lung Meridianof Hand-Taiyin and the Large Intestine Meridian of Hand-Yangming.3.Spleen

3.脾

The spleen is located in the middle energizer, below the diaphragm.The spleen's meridians connect with the stomach, with which it is exteriorly-interiorly related.TCM is widely divergent from Western medicine in the

脾位于中焦，膈之下，understanding of the spleen.TCM holds it true

通過(guò)經(jīng)絡(luò)與胃相連，與胃相表that the spleen is divided into spleen-yin，里。在對(duì)脾的認(rèn)識(shí)上，中醫(yī)與its material structures;spleen-yang, its

西醫(yī)有很大的不同。中醫(yī)認(rèn)為functions;and spleen-qi which merely refers

脾分為脾陰和脾陽(yáng)，脾陰為物to its functions, and that the spleen may be

質(zhì)結(jié)構(gòu)，脾陽(yáng)為功能，脾為消the main organ of the digestive system.The

化系統(tǒng)的主要器官。脾非常重spleen is of great importance because, for one

要，一方面運(yùn)化水谷；另一方thing, it controls transporting and

面還統(tǒng)血，因此能維持血液在transforming food and water and, for another，脈管中運(yùn)行，防止其從脈管中it controls the blood of the whole body.溢出。脾還是氣血生化之源，Thereby, keeping the blood circulating

正如中醫(yī)所說(shuō)的“脾為后天normally within the vessels to prevent it from

之本”。

extravasating.The spleen is also viewed as the source for the production and transformation of qi and blood, as is said in TCM, “ The spleen is the foundation of postnatal life”.4.Liver

4.肝

The liver is at the right hypochondriac region below the diaphragm in the upper

肝位于腹上膈下，右abdomen.The liver and gallbladder make a pair 脅之中。肝膽構(gòu)成臟腑關(guān)系。of zang-fu.The liver meridian connects with 肝經(jīng)與膽經(jīng)相連形成表里關(guān)the gallbladder to form an exteriorinterior 系。relationship.People are apt to associate the livcr with its functions of storing blood and governing normal flow of qi.The former is concerned with the liver's capability in storing blood and regulating the blood volume.A certain amount

人們易于將肝與藏血of blood stored in the liver can restrict

和理氣功能聯(lián)系在一起。前者liver-yang hyperactivity so as to maintain the

與肝的儲(chǔ)藏血液和調(diào)節(jié)血量normal flow of qi.If the liver fails to

有關(guān)。肝內(nèi)儲(chǔ)藏一定的血量可function normally in storing blood.Such

以防止肝陽(yáng)上亢從而維持氣pathological changes as liver-blood 的正常運(yùn)行。如果肝的藏血功deficiency or bleeding will occur.The liver

能異常將會(huì)引起肝血虛或出also play a principal role in regulating the

血等病理改變。肝同樣對(duì)血量blood volume，especially the volume in the 的調(diào)節(jié)起作用，特別是外周血peripheral portion of the body.The latter，量。后者和維持氣的正常運(yùn)行g(shù)overning the normal flow of qi, is an

有關(guān)，與氣的運(yùn)動(dòng)、提高人體important link in regulating qi movement，血液循環(huán)和調(diào)節(jié)情志有重要promoting the circulation of blood and body，關(guān)系。肝的另外一個(gè)功能表現(xiàn)as well as harmonizing emotional activities.在調(diào)節(jié)情志活動(dòng)、促進(jìn)消化吸The liver's another function is incarnated in

收和維持氣的正常運(yùn)行上。除its regulating emotional activities，此之外，肝與筋、爪和眼緊密promoting digestion and absorption and

聯(lián)系。肝開竅于眼，其華在爪。

keeping qi and blood flowing normally.Besides the above, the liver are also closely related to the tendons, nails and the eyes.It has its specific body opening in the eyes and its outward manifestation on the nails.5.kidney

5.腎

The kidneys, situated in the lumbar zone, one on either side of the spinal column, store the congenital essence and are, therefore, considered as the “foundation of prenatal

腎位于腰部，脊柱兩life”.Their main physiological functions 旁各一，儲(chǔ)藏先天之精，因此are: storing essence;dominating growth, 被認(rèn)為是“先天之本”。腎的development and reproduction;regulating 主要生理功能為：藏精、促生water metabolism and receiving qi.The kidneys 長(zhǎng)、主水、納氣。腎還司骨、also take charge of the bone and manufacturc 髓。同時(shí)，腎其華在發(fā)，開竅marrow.Meanwhile, the kidneys have their 與耳及兩個(gè)隱秘部位—前后conditioias revealed on hairs and open into 二陰。腎經(jīng)與膀胱經(jīng)相聯(lián)系，the ears and, the two“private parts”-urethra 構(gòu)成表里關(guān)系。and anus.The kidneys' meridians connect with the urinary bladder, with which they are internally-externally related.THE SIX FU-ORGANS AND THE EXTRAORDINARY FU-ORGANS

六腑和奇恒之腑

TCM refers the gallbladder, the stomach, the large intestine, the small intestine, the urinary

中醫(yī)的六腑指bladder and the triple energizer to the six 的是膽、胃、大腸、小fu-organs.it is not only that, besides the 腸、膀胱和三焦。這不functions of their own, they are characterized by 僅是因?yàn)槌似渥陨砉heir common role ofdecomposing and digesting water 能之外，它們具有腐熟、and food, and discharging the wastes, but that, in 消化水谷和傳化糟粕的the process of digesting and absorbing food and 共同功能特點(diǎn)，而且是excreting the wastes, they are closely related to 因?yàn)樵谑澄锏南?、吸each other both physiologically and 收及排除殘?jiān)倪^(guò)程pathologically.Their functional feather is 中，它們?cè)谏砗筒±韊xcretion without storage and taking descending and 上是密切相關(guān)的。它們unobstruction as their normal functional state.的特點(diǎn)是泄而不藏，以TCM's rational knowledge of the interrelationship 通降為合。中醫(yī)對(duì)六腑of the six fu-organs is well grounded on ancient 關(guān)系的理性認(rèn)識(shí)來(lái)自于anatomical knowledge, the observation of the 對(duì)六腑生理和病理改變physiological and pathological changes of the six 的認(rèn)識(shí)和長(zhǎng)期豐富的臨fu-organs and the summarization of long-term and 床經(jīng)驗(yàn)。rich medical experience.Food entering the stomach is decomposed into

食物進(jìn)入胃內(nèi)chyme which after digested by the stomach, is 經(jīng)胃的消化變?yōu)槭趁雍髏ransported to the small intestine in which it is 轉(zhuǎn)運(yùn)至小腸，在小腸內(nèi)further digested by means of bile excreted by the 由膽汁進(jìn)一步消化。小gallbladder.The small intestine “separates the 腸有分清別濁的功能。clear from turbid”.The clear, refers to food 清指的是食物精華，它essence, is transported and distributed to all 有脾運(yùn)送分散到人體的parts of the body by the spleen;while the turbid 各個(gè)部分。而濁指的是is the residues of water and food.Of them waste 水谷殘?jiān)?。濁水?jīng)過(guò)膀water goes into the kidney, and then into the 胱轉(zhuǎn)化成尿液排出體urinary bladder where it is turned into uruie to be 外。另外的部分則運(yùn)送excreted from the body.And the other is conveyed 到大腸，在大腸內(nèi)轉(zhuǎn)化to the large intestine where it is changed into 成糞便由肛門排出體feces and leaves the body via the anus.In the whole 外。在水谷運(yùn)化的整個(gè)process of the transportation and transformation of 過(guò)程中，三焦調(diào)節(jié)氣的water and food, the triple energizer dominates qi 運(yùn)化和整個(gè)人體的氣的transformation and qi movement of the whole body.運(yùn)動(dòng)。

The triple energizer is one ot the six fu-organs，三焦是六腑之a(chǎn)nd among all the zang-fu organs, it is the largest 一，在所有的臟腑器官fu-organ in the human body.Huangdi's Classic on 中，它是人體中最大的Medicine holds: “The triple energizer is separated 腑?！饵S帝內(nèi)經(jīng)》認(rèn)為：from the zang-fu organs and yet is within the body.“三焦與臟腑分離但位It encloses all organs and is the largest one.” And 于體內(nèi)。它圍繞所有的the book also advanced a viewpoint that “The triple 器官，是人體最大的器energizer exists in name only but is not the 官”。該書亦提出一個(gè)entity”.Triple energizer has no exterior-interior 觀點(diǎn)即“三焦有名無(wú)relationships with the zang-organs, it is therefore 實(shí)”。三焦和臟之間沒(méi)called “solitary fu-organ”.Its main functions are 有表里關(guān)系，因此也稱to pass various kinds of qi and to serve as the 為“孤腑”。它的主要pathway for body fluid.It is divided into three 功能是運(yùn)行各種氣體并parts: the upper energizer, middle energizer and 是體液運(yùn)行的通道。它lower energizer.The triple energizer with the 分為三個(gè)部分：上焦、related zang-fu organs, each having its own 中焦、下焦。三焦與相function to perform, accomplish jointly a 關(guān)臟腑，各自執(zhí)行其功complicated physiological process in the 能共同完成消化、吸收、digestion, absorption, distribution and excretion.分散、排泄這個(gè)復(fù)雜的生理過(guò)程。

The upper energizer refers usually to the part

上焦通常指的above the diaphragm, including the heart, lungs and 是膈以上的部分包括head as well.Its main physiological function is to 心、肺和頭。它的主要distribute essence-qi throughout the body.In other 生理功能是散精至身體words, in combination with the heart and the lung, 的各個(gè)部分。換言之，the upper energizer distributes essence-qi to the 通過(guò)心肺結(jié)合，上焦散whole body to warm and nourish the skin and muscles, 精至全體以溫養(yǎng)肌膚筋tendons and bones.This function is described in 骨。這個(gè)功能在《靈樞》Miraculous Pivot “The upper energizer resembles a 中被喻為“上焦如霧”，sprayer.“ This is a metaphor, which is used to 這是一種隱喻法，通常describe the function of the upper energizer to 用于描述上焦散精的功sprinkle fog-like cereal essence.能。

The middle energizer refers mainly to the

中焦主要指的abdorminal part between the diaphragm and 是位于膈和臍之間的腹umbilicus, and includes such zang-fu organs as the 部部分，包括脾、胃、spleen, stomach, liver and gallbladder.Its main 肝、膽。它的主要生理physiological functions are to decompose food and 功能是腐熟水谷將精微transform nutrient substances into qi and blood, 物質(zhì)轉(zhuǎn)化胃氣血，泌糟and to discharge the wastes and steam body fluid.粕、蒸津液。這個(gè)功能This function is mentioned in Miraculous Pivot: 在《靈樞》中被喻為“中”The middle energizer is likened to a fermentation 焦如漚”?！皾a”指的tun.“ By ”fermentation tun“ is meant the place where 是食物腐熟消化的地food is decomposed and digested.方。

The lower energizer refers, generally, to the

總的來(lái)說(shuō)，下焦portion located below the stomach, including the 指的是位于胃以下的部small intestine, large intestine, kidneys, urinary 分包括小腸、大腸、腎、bladder.etc.Its main function is to discharge food 膀胱等。它的主要生理residuces and urine.So there is also a saying in 功能是排泄糟粕和尿Miraculous Pivot, ”The lower energizer works like 液。所以《靈樞》將其a sewer.“ Here ”sewer“ is used to describe the 喻為“下焦如瀆”。function to excrete the wastes.However, with the “瀆”是用于描述排泄development of visceral manifestations(zang 廢物的功能。然而，隨xiang), essence and blood of the liver and kidney 之臟象學(xué)說(shuō)的發(fā)展，后as well as primordial qi are generally attributed 人多認(rèn)為肝腎之精血和to the lower energizer by later generations.元?dú)庖瞾?lái)自下焦。

In short, the triple energizer dominates all

簡(jiǎn)而言之，三焦kinds of qi and qi transformation of the human body, 主司各種氣體調(diào)節(jié)體內(nèi)and serves as the pathway for water.Therefore, 氣體的運(yùn)化并是水運(yùn)行Basic Questions says: ”The triple energizer, as the 的通道。因此，《素問(wèn)》waterways, is an organ in charge of the water 曰：三焦者，決瀆之官，circulation, flowing along the waterways.“ 水道出焉。

While the six fu-organs transport and tranform water and food, the process of reception, digestion, transportation and excretion are also in progress.The six fu-organs are usually in a state

六腑在運(yùn)化水of the alternations between emptiness and fullness.谷中，依次進(jìn)行受納、And they transform food into essence but not store 消化、傳輸、排泄的過(guò)it.That's why TCM believes: ” the six fu-organs 程。六腑常處于更實(shí)更function well when they are unobstructruction, the 虛之中,傳化物而不藏。unobstructed is the normal functional state for the 這就是為什么中醫(yī)認(rèn)為six fu-organs;where the regular descent is their 六腑以通為用，以降為normal functional activities.“Pathologically, 和。病理上六腑功能的disorders among the six fu-organs often affect each 失調(diào)會(huì)相互影響。例如，other.For instance, when body fluid is consumed 當(dāng)胃實(shí)熱證時(shí)，體液被because of excessive heat in the stomach, the large 消耗，大腸的傳輸功能intestine is bound to have trouble in 也一定會(huì)出現(xiàn)問(wèn)題而導(dǎo)transportation, and, in consequence, constipation 致便秘的發(fā)生。大腸傳occurs.A disturbance of the large intestine in 輸功能異常不僅會(huì)導(dǎo)致transmission and transformation not only leads to 大腸氣滯，也會(huì)影響胃the obstruction of the large intestine itself, but 氣沉降而導(dǎo)致反復(fù)嘔also affects the regular descent of stomach-qi, 吐。膽火熾盛，常犯及causing repeated vomiting.A dominant gallbladder 胃造成嘔吐苦水。脾胃fire often interferes with the stomach and results 實(shí)熱常熏蒸肝膽，這便in vomiting bitter fluid.Dampness and heat 會(huì)導(dǎo)致膽汁外溢返流。accumulated in the stomach and spleen burn and steam the liver and the gallbladder.This may cause the bile to overflow, and give rise to jaundice.Apart from the six fu-organs, there are the

六腑之外，尚有brain, marrow, bones, vessels, gallbladder and 腦、髓、骨、脈、膽、uterus termed the ”extraordinary fu-organs“.Like 女子胞稱為“奇恒之the fu organs morphology, the extraordinary 腑”。它在形態(tài)上與六fu-organs are mostly hollow but not the pathways for 腑相似，大多為空，但the digestion and excretion of cereal food and, like 不是水谷消化和排泄的the zang argans functionally, they also store 通道；在功能上與臟相essence-qi.With the exception of the gallbladder, 似，它們也可藏精。除they have no exterior-interior relationships.了膽，其他的都沒(méi)有表

里關(guān)系。

The brain is located in the skull and connects

腦位于頭顱，與with the spinal marrow.It is the organ of spirit，髓相聯(lián)系。它是精神、consciousness and thinking.Basic Question says:

意識(shí)、思考的器官。《素”The head is the house of intelligence“.（，the head

問(wèn)》曰：頭者，精明之is the residence of intelligence）Li Shizhen of the

府。明代的李時(shí)珍指出：Ming Dynasty pointee out, ”The brain is the seat of

腦為元神之府。心統(tǒng)管the mind“, and the heart governs all funcctions of

全身功能包括精神活the whole body, including mental activities.In the

動(dòng)。清代王清任指出Qing Dynasty, Wang Qingren stated: ”The

“智力和記憶來(lái)自于腦intelligence and memory onginate from the brain but

而非心”。他認(rèn)思考、not from the heart.“ And he also considered:

記憶、視力、聽力、嗅”Thinking, memory, vision, hearing, smelling and

覺和言語(yǔ)都由腦控制。speaking are all controlled by the brain.“ Although

雖然中醫(yī)對(duì)腦的生理和TCM has some knowledge of the brain's physiology and

病理有了一些認(rèn)識(shí)，膽pathology, it still ascribes the functions of the

始終將其歸于心、肝和brain to the heart, the liver and respectively to

其他的五臟的功能里，the five zang-organs, and holds that spirit，認(rèn)為魂、意識(shí)、思考于consciousness and thinking are related to the five

五臟相關(guān)

zang-organs.女子胞是女性

The uterus, or womb（wu：m）, situated in the

位于下腹膀胱之后的器lower abdomen posterior to the urinary bladder in

官，是個(gè)倒置梨形的器women, is an inverted pear-shaped organ where

官，是月經(jīng)發(fā)生和孕育menstruation occurs and the foetus is bred.They are

胎兒的場(chǎng)所。它們是兩two complex physiological processes in which

個(gè)復(fù)雜的生理過(guò)程，由tiangui, a kind of refined nutritious substance

腎經(jīng)化生的精微物質(zhì)－transformed from the kidney-essence, plays the most

天暌在其中起了非常重important role.Both Chong and Ren meridians

要的作用。沖任二脈都o(jì)riginate from the uterus.The uterus is also

起于女子胞。女子胞同closely related to the heart, liver and spleen，樣與心、肝、脾有著緊because normal menstruation and the nourishment of

密的聯(lián)系。因?yàn)?，月?jīng)the foetus rely on the blood dominated by the heart, 的正常和胎兒的營(yíng)養(yǎng)要stored by the liver and controlledby the spleen.依靠心的主血、肝的藏Therefore the dysfunction of the above organs will

血和脾的攝血功能。因affect the normal functions of the uterus, bring

此，以上臟器的功能失about menstrual disorder and sterility.調(diào)將會(huì)影響女子胞的正

常功能，造成月經(jīng)鼻不調(diào)和不孕。

需要指出的是 It should be pointed out that according to the 根據(jù)臟象理論，臟腑器theory of visceral manifestation, the names of the 官的名字與現(xiàn)代人體解zang-fu organs correspond to those of the modern 剖學(xué)的器官相對(duì)應(yīng)指的human anatomy and refers to the substantial 是內(nèi)臟器官的物質(zhì)形internal organs.However, in the physiology and 式。然而，在生理和病patholoty, the knowledge of TCM differs greatly 理上，中醫(yī)和西醫(yī)的認(rèn)from that of western medicine, which has been learnt 識(shí)卻大相徑庭，這在以a lot from the above.上的闡述中能明顯體

現(xiàn)。

THE RELATIONSHIP BETWEEN THE ZANG-AND FU-ORGANS

臟腑器官的相互關(guān)系

While the relationship among the zang-fu organs is quite a complicated matter--so much so that（so such an extent that）it deserves to be devoped a lot of

盡管五臟與六腑之關(guān)pages, yet, thanks to TCM's concise and

系如此之復(fù)雜，需要大量篇幅brilliant summarization, it may just as well

加以論述；但由于中醫(yī)學(xué)精辟be briefed in a broad outline.In TCM, the zang 的概括性，這種關(guān)系仍可以簡(jiǎn)organs pertain to yin and are thought of as

要概述如下。中醫(yī)認(rèn)為，臟屬interior, while the fu-organs to yang and，陰、屬里，而腑則屬陽(yáng)、屬表。naturally enough, as exterior.The

它們之間的表里關(guān)系以經(jīng)脈相interior-exterior relationship between them

連。它們的這種關(guān)系及其之間is formed by the connections of their

在生理上的協(xié)調(diào)和病理上的相meridians.This relationship as well as their

互影響可以清楚的體現(xiàn)于心和physiological cooperation and pathological

小腸、肺和大腸、脾和胃、肝interaction can be clearly seen in the

和膽及腎和膀胱之間的相互關(guān)interrelations between the heart and the

系中。

small intestine, the lung and the large intestine，the spleen and the stomach, the liver and the gallbladder and the kidney and the urinary bladder.The heart and the small intestine are

心和小腸由心經(jīng)和小connected by the heart meridian and the small 腸經(jīng)相連形成表里關(guān)系。因此，intestine meridian to form an 也使它們?cè)诓±砩匣ハ嚓P(guān)聯(lián)。exterior-interior relationship.Thus making 心有實(shí)火，可移熱于小腸，引the two pathologically related to each other.起尿少，尿痛等癥。反之，小The excessive heart-fire tends to go into the 腸有熱，亦可循經(jīng)上炎于心，small intestine resulitng in oliguria, 使心火內(nèi)熾，引起心煩，舌赤，burning pains during urination,etc.口舌生瘡等癥。Conversely, the excessive heat in the small intestine may go upward along the meridian to the heart and cause internal hyperactivity of heart-fire.Leading to dysphoria, crimson tongue, oral ulceration and so on.The lung and the large intestine form an exterior-interior relationship by mutual connections of their meridians.The

肺和大腸通過(guò)它們的dispersing and deseending functions of the

經(jīng)脈相互聯(lián)系形成表里關(guān)系。lung help the large intestine to perform its

肺的宣發(fā)和肅降功能助大腸完transporting task.When the lung functions

成傳輸?shù)娜蝿?wù)。肺的功能正常normally, the large intestine does well.則大腸的功能也正常。相反，Conversely when the descending function of

當(dāng)肺的肅降功能異常時(shí)，大腸the lung qi do not work well, it will affect 的傳化功能將會(huì)受到影響，使the functionof the large intestine in

腸運(yùn)動(dòng)困難。另一方面，便溏transportation, causing difficult bowel

和腑氣郁滯可以影響肺氣的肅movements.On the other hand, loose stools and

降造成喘咳和胸悶。

the stoppage of fu-qi may affect the descent of lung-qi, giving rise to asthmatic cough and chest distress.Both the stomach and the spleen lie in the middle energizerand are connected by their meridians to form an exterior-interior relationship.The stomach governs the reception, while the spleen governs the transportation and transformation.The

脾胃位于中焦，通過(guò)它relationship between the two is that ”the 們的經(jīng)脈相連形成表里關(guān)系。spleen conveys the booy fluid for the 胃主受納，脾主運(yùn)化。兩者的stomach“.If pathogenic damp attacks the 關(guān)系為“脾為胃?jìng)髌浣蛞骸?。spleen, it will injure the transporting and 濕邪犯脾時(shí)，脾的運(yùn)化功能受transforming functions of the spleen and 損會(huì)影響胃的受納和沉降，導(dǎo)affect the reception and the descending 致納呆、嘔吐、惡心和氣滯。action of the stomach, resulting in poor 因此，脾胃共同協(xié)調(diào)完成飲食appetite, vomiting, nausea and gastric 的消化、吸收和散布任務(wù)。相distention.So the spleen and the stomach 反，飲食不節(jié)、食滯于胃不僅share out the work and cooperate with each 會(huì)影響胃的沉降功能，脾的運(yùn)other to jointly accomplish the task of the 化功能也會(huì)受到影響，產(chǎn)生腹digestion, absorption and distribution of 脹、腹瀉的癥狀。food.On the contrary, intemperance of food intake（improper diet）and dyspeptic retention of the stomach will bring about both the dysfunction of the stomach in descent but that of the spleen's transportation and transformation, causing such symptoms as abdominal distention, diarrhea.The gallbladder is attached to the liver, and they are connected by their meridians to form an exterior-interior relationship.Bile derives from surplus qi of the liver.It is stored and excreted by the

肝膽相連，它們通過(guò)經(jīng)gallbladder located under the liver.Only

脈形成表里關(guān)系。膽汁來(lái)自于when the liver performs its function

過(guò)剩的肝氣。它儲(chǔ)藏、排泄自successfully can bile be secreted, stored and

位于肝下的膽。只有肝的功能excreted normally.On the other hand, when

正常，膽汁的分泌、儲(chǔ)藏和排bile is excreted properly, the liver can give

泄才能正常。另一方面，只有full play to its function in regulating the

膽汁的排泄正常，肝才能充分normal flow of qi.Conversely, when bile fails

執(zhí)行其正常的理氣功能。相反，to be excreted normally, the liver function

當(dāng)膽汁排泄異常時(shí)，肝的功能will be affected, too.Therefore, the liver

也會(huì)受影響。因此，肝膽在生and gallbladder are closely related

理和病理上緊密聯(lián)系。肝病通physiologically and pathologically.The

常影響及膽，反之亦然。因此，diseases of liver often involve the

肝膽在生理和病理上不能完全gallbladder and the contrary is also true.分離。例如，肝膽實(shí)火都會(huì)出Therefore, the liver and gallbladder cannot

現(xiàn)氣滯、濕熱的癥狀。

be completely separated physiologically and pathologically.For example, excessive fire of both the liver and the gallbladder may present such symptoms as qi-stagnation and heat-dampness.The kidney and urinary bladder, like the other zang-fu organs, form an exterior-interior relationship through their meridians.The kidneys control opening and

腎和膀胱與其它的臟closing, while the urinarybladder governs 腑一樣通過(guò)經(jīng)脈形成表里關(guān)storing and excreting urine.Both are related 系。腎主開合，膀胱則是儲(chǔ)藏to water metablism.Whether the function of 和排泄尿液。兩者都與水液代the urinary bladder is normal or not depends 謝有關(guān)。膀胱的功能正常與否on the sufficiency or deficiency of 依賴腎氣的充足與否。腎氣充kidney-qi.When kidney-qi is sufficient and 足，則固攝有權(quán)，膀胱開合有its astringency is right, the urinary bladder 度，從而維持水液的正常代謝。will open and close regularly, thus 如果，腎氣不足，一方面可使maintaining normal water metabolism.In case 腎氣化無(wú)常，固攝無(wú)權(quán)，則膀kidney-qi is deficient, there will be the 胱開合失度，即可出現(xiàn)小便不disturbance of its qi transformation and 利，失禁，遺尿，尿頻等病癥。astrictive action, causing the irregular opening and closing of the urinary bladder, manifested as dysuria, incontinence of urine, enuresis and frequency of micturition.So far the text has just briefly discussed the relationship between the five

至此，該篇已簡(jiǎn)要討論zang-and the six fu-organs.To have a thorough

了五臟六腑之間的關(guān)系。要想understanding of their interrelations and the

徹底理解它們的關(guān)系及臟腑理zang-fu theory, it is also important to know

論，重要的是要了解五臟和六the relationship between the five zang-organs

腑的關(guān)系，限于篇幅，這些關(guān)and that between the six fu-organs as well，系只好于此割愛。

which, as space is limited, have to be reluctantly parted with here.In short, although the zang-and fu-organs have different physiological functions, there is a close relationship between them in

簡(jiǎn)而言之，雖然臟與腑maintaining the normal functions of the body, 的生理功能不同，但是它們之a(chǎn)nd it is the meridian-collateral system that 間的密切關(guān)系卻維持了人體功makes them internally-externally 能的正常，通過(guò)經(jīng)絡(luò)系統(tǒng)使它interconnected.Without the interconnecting 們形成了表里聯(lián)系。沒(méi)有經(jīng)絡(luò)pathways of the meridians and collaterals, 這一聯(lián)系通道，臟腑就會(huì)變得each of the zang-fu organs would become an 孤立靜止，不能執(zhí)行其功能活isolated and static organ and unable to 動(dòng)。《素問(wèn)》中說(shuō)：“五臟之perform its functional activities.A case in 道，皆出于經(jīng)遂，以行血?dú)狻薄oint to show the relationship is what is said 這便是一個(gè)表明這種關(guān)系的很in Basic Questions.”The zang-organs are all 好的例證。connected with the meridians to perform the circulation of qi and blood.“

THE ROOT OF LIFE-Qi

元?dú)庵?/p>

In TCM books, qi is always mentioned in the same breath with blood and body fluid, for they

在中醫(yī)書中，氣總是are all the fundamental substances constituting 與血和津液相提并論，因?yàn)閠he human body and maintaining its life 它們都是構(gòu)成人體和維持生activities.However, among them qi is 命活動(dòng)的基本物質(zhì)。然而，particularly important for the human body.That 它們之中，氣對(duì)于人體尤為is why TCM often explains the life activities 重要。這就是中醫(yī)為什么要of the human body in the viewpoint of qi.For 用氣的觀點(diǎn)來(lái)解釋生命活this reason, ZhangJingyue said: ”Man's life 動(dòng)。因此，張景岳說(shuō)：“人relies entirely upon this qi.“ Classic 之有生，全賴此氣”?！峨yonMedical Problems states:”qi is ihe root of the 經(jīng)》則指出：“氣者，人之human body;once the root is damaged, the stem 根本也；根絕則莖葉枯矣”。and leaves would turn withered“.And, also, 《素問(wèn)》還指出：“天地合Basic Questions points out : ”O(jiān)ne's life is the 氣，命之曰人”。combination of qi of heaven and earth“.Qi in the human body is composed of

人體之氣由先天之congenital qi and acquired qi.The former is

氣和后天之氣組成。前者為inherited from one's parents before birth,the

出生之前秉承父母之氣，后latter is derived from cereal essence

者來(lái)自與脾胃生化的水谷精transformed by the spleen and stomach and fresh

微及肺從自然界吸入的清air inhaled from the natural world by the lung.氣。因此，氣是以上三種因Therefore, qi is a combination of three kinds

素的結(jié)合。很顯然氣的根源of factors.It is easy to see that the source

與產(chǎn)生與先天稟賦、后天營(yíng)or production of qi is related to innate

養(yǎng)和周圍的環(huán)境有關(guān)，也與endowment, acquired nutrition and

腎、脾、胃、肺共同活動(dòng)有environmental conditions, and the actions of

關(guān)。

the kidney, spleen, stomach, lung as well.Congenital qi and acquired qi complement

先天之氣與后天之each other.Congenital qi is the material 氣互相補(bǔ)充。先天之氣是后foundation for the production of acquired qi, 天之氣產(chǎn)生的物質(zhì)基礎(chǔ)，后and acquired qi continuously supplements 天之氣則補(bǔ)充和營(yíng)養(yǎng)先天之congenital qi with nourishments.Both of them 氣。因此，兩者之間是互相are, therefore, described as an interdependent 依賴的關(guān)系—先天之氣是后relation-congenital qi promoting acquired 天之氣的基礎(chǔ)，后天之氣營(yíng)qi,which, in turn, nourishing congenital qi.養(yǎng)先天之氣。各種氣和它們There are all kinds of qi and, their functions 之間的功能極其復(fù)雜，不是are too intricate to be expounded in a few 三言兩語(yǔ)可以講清的。讓我words.To provide a precise exposition, let's 們用以下的六個(gè)標(biāo)題來(lái)討discuss them under six heads.論，以提供一個(gè)精確的解釋。1.Promoting Action of Qi

1.氣的推動(dòng)功能

Qi, as a sort of refined substance full of vigour, plays a promoting and activating role

氣，一種充滿活性的in the growth and development of the human body, 精微物質(zhì)，對(duì)人體的生長(zhǎng)發(fā)the physiological activities of the zang-fu 育、臟腑經(jīng)絡(luò)的生理活動(dòng)、organs and meridians, the production and 血液的產(chǎn)生和循環(huán)、津液的circulation of blood, as well as the production, 產(chǎn)生、散布和排泄都起到促distribution and excretion of body fluid.If the 進(jìn)和推動(dòng)作用。如果因?yàn)闅鈇bove functions are weakened due to 虛而使以上的功能減弱，就qi-deficiency, the following pathologic 會(huì)發(fā)生以下的病理改變：人changes will occur: tardy growth and 體生長(zhǎng)發(fā)育的停滯、臟腑經(jīng)development of the human body, hypofunction of 絡(luò)功能減弱、血液凝滯和津the zang-fu organs and meridians, stagnation of 液停滯等。blood, fluid retention, etc.2.Warming Action of Qi 2.氣的溫煦功能

Whether man's body temperature is normal or

人體體溫正常與not depends on the warming action of qi.Classic 否依賴于氣的溫煦作用?！峨yon Medical Problerns says:” Qi is responsible 經(jīng)》曰：氣者，溫也。只有for warming.“ Only through the warming action 通過(guò)氣的溫煦作用，臟腑經(jīng)of qi can all zang-fu organs，meridiarns and 絡(luò)和其它組織結(jié)構(gòu)才能行使other structures perform their normal 其正常的功能活動(dòng)，血液和functional activities, and can such liquid 體液等津液物質(zhì)才能正常循substances as blood and body fluid circulate 環(huán)。語(yǔ)云：“血得溫而運(yùn)，normally.As the saying goes: ” Blood flows in 得寒而凝?！崩纾宏?yáng)氣不warmth, while it coagulates in cold.“For 足會(huì)導(dǎo)致氣的溫煦作用減example, the insufficiency of yang-qi may 弱，引起惡寒、四肢冰冷、impair the warming action of qi, causing an 體溫降低等等。相反，如氣aversion to cold, cold limbs.Lowered body 過(guò)剩則會(huì)導(dǎo)致氣無(wú)法散熱，temperature and so on.Conversely, qi excess may 引起喜冷、發(fā)熱等癥狀。《素result in the failure of qi to disperse heat, 問(wèn)》指出：“氣實(shí)者，熱也；marked by preference for cold, fever, etc.Basic 氣虛者，寒也”。Questions states, ”Qi excess preduces heat, while qi deficiency produces cold.“ 3.Defending Action of Qi

3.氣的防御功能

Qi has defending function to defend the body surface against the exogenous pathogens

氣的防御功能為防and to combat with the invaded exogenous

衛(wèi)外邪襲表并將外邪驅(qū)除至pathogens to drive them out of the body.The book

體外。因此，《素問(wèn)》指出：Basic Questions, therefore, states:” When vital

“正氣存內(nèi)，邪不可干”和qi exists in the body, the exogenous pathogens

“邪氣所湊，其氣必虛”疾can not attack the body.“ And ” If the pathogens

病也隨之產(chǎn)生。

invade and occupy the body, qi-deficiency is bound to ensue.“ Thereby leading to illness.4.Controlling Action of Qi

4.氣的固攝功能

Qi also has controlling action, by which is

氣也有固攝的作用，meant the ability to control the liquid 這意味著氣有固攝液體和人substances and fix the internal organs in the 體內(nèi)臟器官的能力。這可以body.This is shown in the following aspects: 從以下幾方面體現(xiàn)：(1)Keeping the blood flowing within the vessels（1）維持血液在脈管中運(yùn)to prevent it from extravasating without 行，防止其無(wú)故外溢。reason.（2）控制和調(diào)節(jié)汗液、尿液、(2)Controlling and regulating the secretion 精液、唾液、膽汁等的儲(chǔ)存and excretion of sweat, urine, sperm, saliva，和排泄，以維持水液代謝的gastrointestinal juices, etc , to maintain a 相對(duì)平衡。relative balance of water metabolism.（3）維持內(nèi)臟器官在正常的(3)Firming the internal organs in their normal

位置不至于下垂。positions without prolapse.If this action is impaired，如果此功能受損，將hemorrhage, premature ejaculation, spontaneous 會(huì)出現(xiàn)出血、早泄、自汗、sweating, urinary incontinence, and 遺尿和遺精。如果該功能不spermatorrhea will occur.If this action fails 能正常運(yùn)行，則會(huì)出現(xiàn)胃下to work normally,such prolapses as 垂、腎下垂、子宮下垂等下gastroptosis, nephroptosis, hysteroptosis will 垂癥狀。be brought about.The promoting and controlling actions of

氣的促進(jìn)和固攝功qi are the two aspects of mutual opposition and 能是相互對(duì)立、相互補(bǔ)充的mutual complement.Provided these two actions 兩方面。如果這兩種功能能work harmoniously, blood circulation and water 協(xié)調(diào)運(yùn)行，則血液循環(huán)和水metabolism can be normally carried on.液代謝就會(huì)正常。5.Action of Qi Transformation

5.氣的氣化功能

Qi transformation may be defined as various kinds of changes brought about by the movement of qi.Concretely speaking, it refers

氣的氣化功能可以to the respective metabolism of essence, qi, 定義為各種不同的變化來(lái)自blood and body fluid and their reciprocal 于氣的運(yùn)動(dòng)。具體的說(shuō)，它transformation.For instance, food is 指的是精、氣、血和體液的transformed into qi, blood and body fluid;body 獨(dú)立代謝和它們彼此的相互fluid are converted into sweat and urine by 轉(zhuǎn)化。例如，食物轉(zhuǎn)化成氣、metabolizing, and the residues of food,after 血和體液；體液通過(guò)代謝轉(zhuǎn)digestion and absorption, are turned into feces 化成汗和尿液，而食物殘?jiān)黷o be discharged from the body.All these 經(jīng)過(guò)消化和吸收后則轉(zhuǎn)化成processes are all the specific manifeatations 糞便排除體外。所有的這些of the action of qi transformation.If qi 過(guò)程都是氣化功能的特殊表transformation is out of order, it will affect 現(xiàn)。如果氣化功能失常則會(huì)the digestion, absorpiion of food, the 影響食物的消化和吸收，精、metabolism and transformation of essence, blood 血、體液的代謝和轉(zhuǎn)化，汗and body fluid, the excretion of sweat, urine 液、尿液和糞便的排泄等等。and feces and so on.To put it briefly, qi 簡(jiǎn)要的說(shuō)，氣化實(shí)際上是體transformation is actually the process in which 內(nèi)物質(zhì)代謝和轉(zhuǎn)化的過(guò)程。the substances in the body are metabolized and 雖然以上五種氣的功能各不intertransformed.Although the above five 相同，但它們?cè)谏木S持actions of qi differ from one another, they are 上是不可分離的。它們之間indispensable to maintaining human life.Their 的協(xié)調(diào)合作和相互支持是生harmonious cooperation and mutual support 理活動(dòng)順利完成的保障。ensure that the physiological activities are completed smoothly.The Movement of Qi is known as ”qi ji“, qi

氣的運(yùn)動(dòng)叫做“氣activity.Qi in the human body travels

機(jī)”。氣運(yùn)行于全身到達(dá)所throughout the body and reach all the zang-fu

有的臟腑組織和經(jīng)絡(luò)，促進(jìn)organs and meridians to promote and activate the

和推動(dòng)人體的生理活動(dòng)。

physiological activities of the human body.Qi has four basic forms: ascending，氣有四種運(yùn)動(dòng)形式：descending, exiting and entering.These four 升、降、出、入。這四種形forms are the basis of human's life 式是人類生命活動(dòng)的基礎(chǔ)。activities.Once these movements stop, it means 一旦這些運(yùn)動(dòng)停止了，便意that the life activities ceaseand death ensues.味這生命活動(dòng)的終止和死亡的發(fā)生。

The ascending, descending, exiting and entering of qi are mainly embodied in the

氣的升、降、出、入physiological activities of the zang-fu organs，具體表現(xiàn)在臟腑組織、經(jīng)絡(luò)meridians and other processes of metabolism.和其它代謝過(guò)程的生理活動(dòng)For example,the lung governs respiration，中。例如，肺主呼吸，呼氣exhaling pertains to exiting, inhaling to

為出，吸氣為入；宣發(fā)為升，entering;and dispersing pertains to ascending，肅降為降。脾的升清和胃的lowering to descending.The spleen sends the

降濁。人體的各種生理活動(dòng)clear upward and the stomach passes the turbid

都必將在氣的四種運(yùn)動(dòng)形式downward.So all kinds of physiological

中體現(xiàn)。

activities in the human body, essentially, are reflected in the four movements of qi.According to the sources, functions and

根據(jù)根源、功能和分distributions, qi is divided into four types:

布，可以將氣分為四類：元primordial(yuan qi), genuine qi(zhenqi)，氣、真氣、宗氣、營(yíng)氣和衛(wèi)pectoral qi(zong qi), nutritive qi(ying qi)

氣。

and defensive qi(wei ai).l.Primordial qi, also known as genuine qi(zhen qi)is the most important of the four kinds of

1.元?dú)?，也叫做真氣是四種qi.It is the primary motive force of life

氣中最重要的一種。它是人activities.Primordial qi derives from the

體活動(dòng)的原動(dòng)力。元?dú)庠从赾ongenital essence stored in the kidney, and

先天之精，儲(chǔ)藏于腎中，依depends on the acquired essence regenerated by

賴脾胃化生的后天之精滋the spleen and stomach.The book Miraculous

養(yǎng)?！鹅`樞》中明確說(shuō)：“真Pivot makes it clear by saying, ”Genuine qi

氣者，所受于天，與谷氣并(Zhen qi)is inherited from heaven(the

而充身者也.?！?/p>

parents)and combined with cereal essence to replenish the body.“ 2.Pectoral qi is formed from a combination of

2.宗氣由肺吸入的清氣和脾the fresh air inhaled by the lung and the cereal

胃化生的谷氣混合而成。宗essence conveyed by the spleen and stornach.氣主要執(zhí)行兩種功能。一種Pectoral qi performs two main functions.One is

是走息道以行呼吸,宗氣的traveling through the respiratory tract to

充足與否會(huì)影響到聲音、言prormote respiration and the sufficiency or

語(yǔ)和呼吸的狀態(tài)。另一種是insufficiency of pectoral qi influences the

貫心脈以行氣血,宗氣的充conditions the voice.speech or breath and so

足與否與氣血的運(yùn)行、體溫、on.The other is running through the

四肢活動(dòng)、視覺、聽覺能力heart-meridians to promote the circulation of

以及心臟搏動(dòng)的力量和節(jié)律qi and blood.The vicissitude of Pectoral qi is

有關(guān)。

related to the flow of qi and blood, the body temperature and the activities of the trunk and limbs, the visual and aural perceptibility, as well as the strength and rhythm of the heart beat.3.Nutritive qi is the qi that circulates together with blood in the vessels.Nutritive 3.營(yíng)氣是與血共同運(yùn)行脈中qi originates from the pure part of cereal 的氣。營(yíng)氣源于脾胃運(yùn)化的essence transformed by the spleen and stomach 水谷精微的純凈部分，并承and bears responsibility for the blood 擔(dān)著血液的產(chǎn)生和濡養(yǎng)全身production and the nutrition of the whole body.的職責(zé)。營(yíng)氣屬于陰，所以Nutritive qi is considered as yin, so it is also 也稱作營(yíng)陰。called nutritive yin(ying-yin).4.Defensive qi, like nutritive qi, comes from cereal essence,but, unlike nutritive qi, it runs outside the blood vessels.Defensive qi has

4.衛(wèi)氣，如營(yíng)氣一般，來(lái)自the following functions: protecting the body

水谷精微，但是卻行于脈外，surface against exogenous pathogens，這與營(yíng)氣不同。衛(wèi)氣有以下controlling the opening and closing of the

功能：保護(hù)體表免受外邪侵pores, adjusting the excretion of sweat，犯，司毛孔的開合，調(diào)節(jié)汗warming and nourishing the zang-fu organs.液排泄，溫養(yǎng)臟腑組織、肌muscles and the skin with hairs，膚毛發(fā)等和維持體溫的恒etc.,maintaining a relatively constant body

定?！靶l(wèi)氣”這一名字正是temperature.It is given the name ”defensive qi“

因?yàn)樗锌褂庑暗墓δ?。precisely because of its

衛(wèi)氣屬陽(yáng)，所以別名叫“衛(wèi)antiexogenouspathogenic action.Defensive qi

陽(yáng)”,這正好與以上提及的belongs to yang, so it has another name

營(yíng)陰形成鮮明的對(duì)比。

defensive yang(wei-yang),” which presents a strinking contrast with ying-yin as mentioned above.THE TYPES OF QI AND THEIR MOVEMENTS Types of Qi

Movement starting from between the two kidneys, passing through Yuan tri-energizer and circulating Qi(Primordial through the while body, inward to Qi)zang-and fu-organs and outward to the muscles and skin.Zong stored in the chest and poured Qi(Pectoral into the meridians of the heart Qi)and the lung.Ying originating from tri-energizer, Qi(Nutritive entering the meridians by way of Qi)the lung, and circulating all

氣的分型與運(yùn)動(dòng) 氣的分型

運(yùn)動(dòng) 始于兩腎之間，行于三焦，周行全身，內(nèi)至臟腑，外達(dá)肌膚。

元?dú)?/p>

宗氣

藏于胸中，注于心肺兩經(jīng)。源于三焦，由肺入脈，周行全身。

營(yíng)氣 over the body.circulating outside but leaning Wei against the meridians, vaporized Qi(Defensive to the diaphragm and scattered in Qi the chest, travelling between the skin and flesh.Special phrases

行于脈外，上行至膈，散于胸中，周行肌表。

衛(wèi)氣

特殊短語(yǔ)

As the saying goes, As=in the way that，as the

或云；相傳

story goes/runs as the matter stands as the case may be as things are as things run

照目前情形 依照情況 照此情況

照通常順序、情形、性質(zhì)等

血、津液－人體生命活動(dòng)的物質(zhì)基礎(chǔ)

Blood, circulating in the vessels, is a

血液行于脈red liquid substance rich in nutrients.It is one 管之中，是一種富含營(yíng)養(yǎng)of the indispensable substances that constitute 的紅色液體物質(zhì)。它是構(gòu)the human body and maintain its life activities.成人體和維持生命活動(dòng)不Blood originates from cereal essence transformed 可缺少的物質(zhì)。血源于脾by the spleen and stomach, and has the functions 胃化生的水谷精微，具有of nourishing and moistening the whole body.營(yíng)養(yǎng)和滋潤(rùn)全身的功能。

Nutritive qi and body fluid are thought of as

營(yíng)氣和津液the material basis of blood formation.As both of 被認(rèn)為是形成血液的物質(zhì)them derive from cereal essence, the quality of 基礎(chǔ)。因?yàn)樗鼈兌紒?lái)自水the food intake and the conditions of the spleen 谷精微，所以攝入飲食的and the stomach are bound to have a direct bearing 質(zhì)量和脾胃的狀態(tài)與血液on blood formation.Either a long-term 的形成直接相關(guān)。無(wú)論是malnutrition or a lasting hypofunction of the 長(zhǎng)期的營(yíng)養(yǎng)不良或脾胃損spleen and stomach may cause insufficient blood 傷都會(huì)使血液產(chǎn)生不足，formation, resulting in blood deficiency.That's 導(dǎo)致血虛。這就是為什么why TCM states“ Reinforcing the spleen and the 中醫(yī)認(rèn)為“補(bǔ)脾腎，血自stomach enables blood to develop spontaneously.” 生”。

Normal blood circulation comes of the

正常的血液循行joint action of the heart, the lung, the spleen 來(lái)自于心、肺、脾和肝的and the liver.The heart-qi is the fundamental 共同作用。心氣是推動(dòng)血motive power to propel blood circulation.The 液循行的原動(dòng)力。肺主司lung is in charge of qi of the whole body and, 一身之氣，因此，與宗氣therefore, has an important bearing on the 的形成有重要的關(guān)系。當(dāng)formation of zong qi.When zong qi gets in the 宗氣注入心經(jīng)便可以促進(jìn)heart meridian, it may promote the movement of qi 氣血的運(yùn)行。脾使血液流and blood.The spleen may keep blood flowing 于脈管之中，防止其外溢。BLOOD AND BODY FLUID-THE MATERIAL BASIS OF LIFE ACTIVITIES within the vessels and prevent it from 肝除了有儲(chǔ)藏血液的功能extravasating.And the liver, besides its 外，還可以調(diào)節(jié)血量，維function of storing blood, adjusts the volume of 持氣血的正常運(yùn)行。如以blood flow and maintain the normal flow of qi and 上所說(shuō)的任何一臟不能正blood.In case any one of the above organs fails 常行使其功能的話，就會(huì)to work properly, abnormal blood circulation is 發(fā)生異常的血液循行。例certain to occur.The heart-qi deficiency, for 如，心氣不足可以導(dǎo)致心instance, may lead to heart-blood stagnation.The 血凝滯；脾氣不足無(wú)法收spleen-qi deficiency fails to control blood, 攝血液導(dǎo)致出血等；肝氣leading to bleeding, etc.The disturbance of qi 不調(diào)、血液循行紊亂則會(huì)flow of the liver and blood circulation may bring 出現(xiàn)血瘀、血腫、女性月about such pathological changes as blood stasis 經(jīng)不調(diào)、痛經(jīng)、或閉經(jīng)。or swelling, abnormal menstruation, dysmenorrhea or amenorrhea in women.Blood circulates within the vessels, by which it is carried to the zang-fu organs internally and to the skin, muscles, tendons and bones

血在血管中循行，externally.It circulates ceaselessly Like a ring 內(nèi)至臟腑，外達(dá)皮肉筋骨，without end to nourish and moisten all the organs 如環(huán)無(wú)端，運(yùn)行不息，營(yíng)and tissues.In this, normal physiological 養(yǎng)滋潤(rùn)所有臟腑組織。這activities are maintained.Basic Questions 樣，正常的生理活動(dòng)才得says:“The liver with blood is able to ensure 以維持?！端貑?wèn)》云：“肝normal vision.the feet with blood are able to 受血而能視，足受血而能walk.the palms with blood are able to grip 步，掌受血而能握，指受things, the fingers with blood are able to grasp”.血而能攝。”對(duì)于血和髓、“When discussing the relationship between blood 骨節(jié)之間關(guān)系的探討，《靈and the tendons, the bones and the joints, 樞》指出：“血常則髓骨Miraculous Pivot points out:”When blood is 堅(jiān)，骨節(jié)敏?！惫蚀?，足normal, the tendons and the bones are strong and 見人體之感覺、運(yùn)動(dòng)均不the joints are nimble.“ Thus, it can be seen that 能須臾離開血液提供的營(yíng)the sensation the the movement of the body never 養(yǎng)。for a moment deviate from the nutrients provided by blood.Blood is also the material basis of mental

血液也是精神活activities.Sound mental activity results from 動(dòng)的物質(zhì)基礎(chǔ)。健全的精normal circulation and a sufficient supply of 神活動(dòng)來(lái)自于正常的血液blood.So any blood trouble, whatever the causes 循行及充足的血液供應(yīng)。maybe, will bring about symptoms of mental 所以不論什么原因?qū)е碌腶ctivities varying in degrees.Basic Questions 血液?jiǎn)栴}都會(huì)引起不同程advises people: ” Qi and blood are the foundation 度上的精神癥狀。《素問(wèn)》for human mental activities and have to be nursed 建議：“氣血者，人之神，with caution.“ And Miraculous Pivot informs us, 不可不慎養(yǎng)。”《靈樞》” Harmonious blood vessels ensure a vigorous 則提醒我們：“血脈安，spirit.“ These famous remarks show the close 精神乃治?！边@些著名的relationship between blood and mental 鑒言都體現(xiàn)了血和精神活activities.Deficiency of blood, therefore, will 動(dòng)之間的密切關(guān)系。因此，cause mental disorder.For example, heart-blood 血虛會(huì)導(dǎo)致精神錯(cuò)亂。例or liver-blood deficiency will lead to such 如，心血或肝血不足會(huì)導(dǎo)symptoms as palpitation, insomnia and 致心悸、失眠和多夢(mèng)的癥dreaminess.狀。

Body fluid is called jinye in TCM, including

體液在中醫(yī)稱為all kinds of fluids in the organs and tissues and 津液，包括存在于臟腑組their secretions, such as gastricjuice, 織和它們之間間隙的各種intestinal juice, nasal discharge, tears, sweat, 液體如膽汁、腸液、鼻涕、urine and so on.Just like qi and blood, body fluid 眼淚、汗液、尿液等等。is also one of the essential substances 與氣血一樣，津液也是構(gòu)constituting the human body and maintaining its 成人體和維持生命活動(dòng)的life 必要物質(zhì)之一。

jin and ye are always mentioned in the same

津與液總是相提breath because of the fact that, for one thing, 并論，因?yàn)橐环矫?，它們both of them derive from food and water 都來(lái)源于脾胃化生的水谷transported and transformed by the spleen and 精微；另一方面是由于它stomach.and for another, they can transform into 們可以互相轉(zhuǎn)化。但是，each other.But they are actually different in 實(shí)際上它們?cè)谙”?、性狀、thickness, property, function and distribution.功能和分布上是不同的。By and large, jin is the fluid which is clear and 總的來(lái)說(shuō)，津是一種清、thin and flows easily.It is distributed in the 稀、易于流動(dòng)的液體。它skin, muscles and orifices, furthermore, it 分布于肌膚官竅，可以進(jìn)permeates the blood vessels to keep them 一步滲透到脈管使其保持moistened.Ye, on the contrary, is thick fluid 濕潤(rùn)。相反，液是一種質(zhì)with flowing less easily.It is distributed in the 稠、不易流動(dòng)的液體。它joints, brain, marrow and internal organs to 分布于關(guān)節(jié)、腦髓和內(nèi)臟，nourish them.Jin and ye may transform into each 使其得到滋養(yǎng)。津和液可other.These two fluids are hard to be separated 以互相轉(zhuǎn)化。這兩種液體completely and, for this reason, they are jointly 很難完全區(qū)分，因此，它referred to as ”jinye“(body fluid).In case of 們合稱“津液”。在津或the impairment of jin or exhaustion of ye, the two 液的枯竭上，兩種必須辨must be identified in TDS.證的區(qū)分。

The formation, distribution and excretion of

津液的形成、分布body fluid are the complex physiological process 和排泄是一個(gè)由許多臟腑in which they are accomplished by the joint action 組織共同完成的復(fù)雜過(guò)of many organs.As is pointed out in Basic 程。正如《素問(wèn)》所指出Questions : ”After food and drink enter the 的：“飲入于胃，游溢精stomach, they are digested and transformed into 氣，上輸于脾，脾氣散精，food essence and then, transmitted upward to the 上歸于肺，通調(diào)水道，下spleen, which disperses the essence upward to the 輸膀胱，水精四布，五經(jīng)lung and the lung regulates water pathways 并行?！边@段描述提示了：downward to the urinary bladder.And by doing so（1）津液由胃中消化吸body fluid is finally disseminated to all parts 收、小腸進(jìn)行分清別濁、of the body along all the meridians and 脾運(yùn)化的水谷中形成。（2）collaterals." This description suggests that, 1)津液的分布和排泄由許多body fluid is formed from food and water by 臟腑組織共同完成，如脾digestion and absorption of the stomach, 的運(yùn)化功能、肺的宣發(fā)肅separating the clarity from the turbidity of the 降功能、腎的蒸發(fā)沉降功small intestine and tramformation of the spleen;能。（3）津液以三焦為通2)the distribution and excretion of body fluid 道進(jìn)行分布和排泄。are accomplished by the joint action of many zang-fu organ, such as the transforming function of the spleen, the dispersing and descending function of the lung, the steaming and ascending function of the kidney;and 3)body fluid takes triple energizer as its passageway for distribution and excretion.Body fluid bears two physiological functions:

津液有兩種生理moistening and nourishing：body fluid distributed

功能：滋潤(rùn)和營(yíng)養(yǎng)。津液to the body surface moistens and nourishes the

分布于肌表滋養(yǎng)肌膚毛muscles and skin with hairs;body fluid permeated

發(fā)；滲透于體竅滋潤(rùn)和保through the body orifices moistens and protects

護(hù)眼、鼻、嘴和其它官竅；the eyes, nose，mouth and other openings;body

津液滲透至脈管起到營(yíng)養(yǎng)fluid infiltrated into the blood vessels

和滑利的作用，也是血液nourishes and smooths them and is also the basic 的基本組成成分；津液注component of blood;body fluid poured into the

入內(nèi)臟使其得到滋養(yǎng)；骨internal organs nourishes and moistens them, and

中的津液對(duì)骨髓、脊髓和body fluid in the bone nourishes and moistens the

腦髓起到滋養(yǎng)作用。

bone marrow, spinal cord and brain marrow.

第二篇：實(shí)用英文介紹

Hello,everyone.My name is///.I'm twelve years old.I am a Middle school student.I was born in Panjin,It is an beautiful city.Now I study in Bohai No.1 Middle School.I'm in Class Three,Grade Two.There are thirteen-five students in our class.We have four classes in the morning and four classes in the afternoon.Our classes begin at 7:00 and end at 17:00.I love my teachers and my classmates.They are all very nice.There are three people in My family,my father my morther ang I.My father is a worker.He works in a factory.My mother is a worker,too.She works in Xinghai street.I like our family.I am good at math and Chinese.My English is so-so,but I often listening speaking reading and writing.I really like English very much.My favourite sport is football ang I like it very much.I'm good at computers.I hope to become a computer expert when I grow up.I will study hard to make my dream come true.Thank you!

Dear Sir or Madam,Thank you very much for reading my application and I am much honored to introduce myself here.My name is XXX.I am 24 years old and I come from ***, the capital of Hunan Province.I am seeking an opportunity to work with *** as a Engineer.My professional experience and my awareness of your unparalleled reputation have led me to want to work for your company.I have a bachelor degree with a major in Electronic field.I graduated from ***University-widely considered one of the most beautiful

universities of the world.During the 4 year undergraduate study, my academic records kept distinguished.I was granted scholarship every semester.Additionally, I applied a *** patent, it was authorized in 2005.In 2005, I got the privilege to enter the graduate program waived of the admission test.I selected Electronic Engineering of *** University to continue my study.In the passing1 year, my research and study dedicated to Linux.I applied another patent which was still in applying.I won the scholarship in 2006.Besides, I participated in many school activities, which widened my horizons and gave me many opportunities to do practical work in companies.All of that were very useful to my major study.During this period, I have learnt much.I learned the values of teamwork and commitment, how to win, how to work hard, how to concentrate and focus on goals, and how to balance my time and priorities.The passing years offered me a good chance to give full play to my creativity, intelligence and diligence.With a healthy body, with the solid professional knowledge, with the youthful passion, with the yearning for the future and the admiration of your company, I am eager to enter your company and make my share of contribution to it.Thank you for your patience.Best wishes.Sincerely yours,ABC

Any suggestion and the criticism.Thanks!

第三篇：中醫(yī)養(yǎng)生英文發(fā)言稿

Dear teacher and students:

Good afternoon!I am a 2015 Social Medicine and Health Service Management professional Wang, today the topic isChinese Medicine Keeping In Good Health.I will introduce the following four aspects on Chinese medicine keeping in good health: first, the concept of Chinese medicine keeping in good health;second, methods of traditional Chinese medicine keeping in good health;third, The persist on Chinese medicine keeping in good health;and finally, the right idea of Chinese medicine keeping in good health.Let's look at the concept of Chinese medicine keeping in good health, Chinese medicine keeping in good health is based on the traditional Chinese medicine theory as the instruction which follows the changing law of Yin and Yang five lines of biochemical collection, scientifically adjust to human body, maintain healthy and dynamic life.Mental health is to point to by your mind, and cultivate modern, adjust life so as to maintain the body to reduce disease and improve health to prolong life purpose.There are many ways of Chinese medicine keeping in good health.I will mention several common methods.The first is dietetic life-nourishing.Reasonable diet can recuperation essence, correct the bias of the yin and yang organs, prevent disease, prolong life.Chinese medicine keeping in good healththeory holdscatering to the “grain for the support, the five fruits in order to assist, no storage for the benefit, five dishes for the charge”, but also pay attention to flavors reconcile, otherwise, it will cause nutritional imbalance, physical bias, internal organs function disorders disease;The next one is Sport-type health preservation.Chinese medicine believes that “wishes to labor in the form, not a sickness.” Therefore, the ancients in the medical and life practice such as massage groping form, qigong, taiji, Bagua, Wuqinxi like manner to physical sickness.Of course, if a man overwork, can easily cause “injured workers”, also known as “five workers and injured,” that long as the injured blood long injury lay gas, sedentary flesh wound, long-established bone injury, a long line of injured tendons.The third is static God health.Static God health plays an important role in traditional Chinese medicine and health science.The ancients believed that God is the master of life activities, maintaining an air of quiet, psychological balance, strength can be maintained innocence, so Ann and five internal organs, to help prevent disease, promote health and longevity.On the contrary, it will lead to emotional injuries, such as anger liver damage, like sad, thinking injured spleen, lung distress, fear of renal injury, as well as to induce a variety of physical and mental disorders;and finally is the gas preserve one's health.Human vitality has metaplasiaing , promoting blood and astringent, warming and nourishing the body tissues to resist evil, enhancing the role of the internal organs function.Nutritional imbalance, improper work and rest, emotional disorders, and many other factors, can cause element deficiency, depression, stagnation, inverse, and thus make the body from pathological changes.Chinese medicine keeping in good health transfer gas regimen advocated by careful living, along seasons, quit fatigue, anti-over work, adjusting diet, and flavors, impassioned tone, provincial speech, learning breathing and a series of measures to restore vitality, illnesses and sickness.Chinese medicine keeping in good health insists that only perseverance, perseverance in order to really achieve longevity effect.Insisting on Chinese medicine keeping in good health performances in lifelong health, life and health, dedicated to health.Chinese medicine keeping in good health attaches great importance to the sustainability of health that health was not a staged event, it is accompanied by the person's life, such as prenatal care, from infancy to pay attention to protect children's health and development, child care, childhood, adolescence is a human growth and development the critical period, this time the body should pay attention to strengthening nutrition supplements, exercise, in order to better promote the body's growth and development.To adulthood, though people are more abundant energy, good physique, but if you do not pay attention to health in this period will not only damage to human health, but also to accelerate the pace of middle-aged people into the ranks of the elderly.In old age, the elderly appear only appearance of aging characteristics, they also began to degenerate variety of physiological functions, such as difficulties in walking, respiratory function decline and so, therefore, the elderly need more health to enjoy their later years.This is the lifelong health.The persistence of health is also reflected in the health methods resides in their daily lives, living everywhere in health, for example, maintain a good sleep, eat breakfast in the morning, maintain a pleasant mood.Persistent health refers to the health of people in the choice of method needs according to their own situation, choose the appropriate one's health, and do not change.Finally, the Chinese medicine keeping in good health to have the right idea.The first is the overall concept, understand that the human body is a unified organism, the body's shape and function, as well as a variety of physiological activities between organs are unified.Human life activity as a chain, if one part of a problem, it may be affected by other sectors, abnormal.Followed by “support” just “fill”, raising refers to the body nursed back to health, the health of many ways, such as adjusting diet, photo transfer emotions, movement, resting all health approach.The third is personal.Finally, however, points to health.Above all ,this is my report, thank you for your listening!

第四篇：中醫(yī)針灸英文自薦信

Respected institute leader:

Hello!

Thank you in spite of being very busy toglance exhibition reading my recommendation.Although I am a 2005 normal computer professional of college, but because her husband's body sake, and in 2009 affinity, study and practice Chinese acupuncture and massage.During the university, I took an active part in and organize class, colleges and so on many large-scale activity, has accumulated rich experience, the study by the teachers and students's consistent high praise.This good developed my interpersonal skills, make I learned how to get along with people, also make me more pragmatic, to have more responsibility.All this is I unremitting efforts of result, I also have the embodiment of the enterprising spirit.Believe it will be my future study and work experience and the important treasure.More than two years of study made me realize, doctors face is not only cure the disease, and a series of problems, so there is sense of responsibility, thinking bouncing, endurance and strong adaptability insight, I, the hope can practice of the concept of the doctor gamani, engaged in medical relevant professional needed for the doctor-patient seek for the each other.TCM already smell Texas institute was founded in 1990, is New York magazine voted the best one of the three in traditional Chinese medicine colleges.TCM academy is only a Texas taught classical courses(TCM WenBing theory, moreover treatise on febrile diseases, four people), jinyuan Chinese medicine colleges, different courses taught by different talents, the Chinese medicine master classes, and placed dr TCM acupuncture and specialized subject and professional, Chinese medicine acupuncture, classify to professional teacher appointment.The Chinese medicine colleges of TCM colleges for American second to none.Here I got the support of family, my family also provides for me enough money abroad.I am willing to apply to your school to study abroad, such as be allowed, must study hard, learn homecoming, after TCM English teaching will be engaged in medical related working for or medicine for the career, China spread to promote world peace culture, the cultural exchange between China and America to contribute strength.I know, opportunity always favors are ready for it, I also not is not prepared and come!please give me a institute leader the opportunity to study, thank you!

this

salute

Cover: wang lili

2011-5-13

第五篇：達(dá)沃斯英文介紹

The World Economic Forum(WEF), based in Geneva, is an international non-governmental organization committed to improving the state of the world by engaging leaders in partnerships to shape global, regional and industrial agendas.The forum, initially known as the European Management Forum, was founded in 1971 by Klaus M.Its agenda now includes the most pressing problems facing the world, ranging from political, military and security concerns, to bilateral and regional issues.Since 1979, China has maintained good cooperative relations with the World Economic Forum.China's leaders participated and delivered speeches in the annual meeting on many occasions.They included Premier Li Peng, Vice Premier Zhu Rongji, Li Lanqing and Wu Bangguo successively.between 1992 and 2000, and Vice Premier Huang Ju, Zeng Peiyan, State Councilor Hua jianmin and Premier Wen jiabao.China has dispatched delegations to the regional economic summits organized by the World Economic Forum since 1993.Between 1981 and 2006, the World Economic Forum, in collaboration with China Enterprise Confederation, convened an “International Senior Management Symposium” in China(renamed the “China Business Summit” in 1996), which was suspended after the “Summer Davos” Forum was held in China in 2007.Usually the World Economic Forum convenes an annual meeting in Davos at the beginning of each year, so it is also called the “Davos Forum”.Klaus Schwab, Chairman of the World Economic Forum, raised the idea of a “Summer Davos China” in 2005.The Beijing representative office of the World Economic Forum was set up in June, 2006, and was the first representative body established outside Switzerland.The World Economic Forum has convened its Annual Meeting of the New Champions(“Summer Davos” Forum)each year since 2007, aiming to create a platform for “enterprises expanding globally” to discuss and share experiences with well-established enterprises.The first “Summer Davos” Forum was held in Dalian in September, 2007 with the same theme of the 2007 Davos Annual Meeting –“Changing the power equilibrium”.In September, 2008, the second Summer Davos Forum was held in Tianjin with the theme of the “Next round of growth”.In September, 2009, the third Summer Davos Annual Meeting was held in Dalian with the theme of “Relanching growth”.Premier Wen Jiabao attended the opening ceremony of the three forums and delivered speeches.In addition, the World Economic Forum lays stress on cooperation with Chinese enterprises.By September, 2009, the number of Chinese enterprises becoming members of the World Economic Forum had exceeded 60.The 2012 Summer Davos Forum, referred to as the “Wind vane of the world's economy”, was held in Tianjin from Sept 11 to 13.The number of guests set a new record.The elite and politicians from all over the world ran a brainstorming session with the theme of “molding the economy in the future”.On September 11, 2013, the Seventh Summer Davos Forum was opened in Dalian.Premier Li Keqiang attended the forum and delivered a special address.Edited by Wang Yifei and Brian Anthony Salter The Annual Meeting of the New Champions Schwab, Chairman of the World Economic Forum, raised the idea of a “Summer Davos China” in 2005.In September, 2008, the second Summer Davos Forum was held in Tianjin with the theme of the “Next round of growth”.The 2014 Summer Davos has brought about the concept of “Green Transportation, Green Theme activities, Green Dining, Green Accommodation, and Green Souvenirs”.The World Economic Forum Annual Meeting of the New Champions, also known as the Summer Davos Forum, will be held in Dalian, Liaoning Province, from Wednesday until Friday.This year's event will be on the theme of “Mastering Quality Growth.” About 1,500 participants from 90countries and regions are expected to show up during the three-day forum.