肩(jian)(jian)(jian)(jian)(jian)井：在(zai)(zai)(zai)肩(jian)(jian)(jian)(jian)(jian)上(shang)(shang)陷(xian)(xian)(xian)者中(zhong)(zhong)，缺(que)盆上(shang)(shang)大骨(gu)前，手(shou)足少陽(yang)(yang)(yang)，陽(yang)(yang)(yang)維之(zhi)(zhi)(zhi)會(hui)(hui)。刺(ci)(ci)入(ru)(ru)(ru)五(wu)分(fen)(fen)(fen)，灸(jiu)五(wu)壯(zhuang)(zhuang)。肩(jian)(jian)(jian)(jian)(jian)貞：在(zai)(zai)(zai)肩(jian)(jian)(jian)(jian)(jian)曲胛下，兩(liang)(liang)骨(gu)解(jie)間(jian)(jian)，肩(jian)(jian)(jian)(jian)(jian)箅(bi)后(hou)陷(xian)(xian)(xian)者中(zhong)(zhong)，手(shou)太(tai)(tai)(tai)陽(yang)(yang)(yang)脈(mo)氣(qi)所(suo)(suo)發(fa)。刺(ci)(ci)入(ru)(ru)(ru)八分(fen)(fen)(fen)，灸(jiu)三(san)壯(zhuang)(zhuang)。巨骨(gu)：在(zai)(zai)(zai)肩(jian)(jian)(jian)(jian)(jian)端上(shang)(shang)行兩(liang)(liang)叉骨(gu)間(jian)(jian)陷(xian)(xian)(xian)者中(zhong)(zhong)，手(shou)陽(yang)(yang)(yang)明(ming)，蹺脈(mo)之(zhi)(zhi)(zhi)會(hui)(hui)。刺(ci)(ci)入(ru)(ru)(ru)一寸五(wu)分(fen)(fen)(fen)，灸(jiu)五(wu)壯(zhuang)(zhuang)。天篋(qie)：在(zai)(zai)(zai)肩(jian)(jian)(jian)(jian)(jian)缺(que)盆中(zhong)(zhong)上(shang)(shang)，毖骨(gu)之(zhi)(zhi)(zhi)間(jian)(jian)陷(xian)(xian)(xian)者中(zhong)(zhong)，手(shou)少陽(yang)(yang)(yang)，陽(yang)(yang)(yang)維之(zhi)(zhi)(zhi)會(hui)(hui)。刺(ci)(ci)入(ru)(ru)(ru)八分(fen)(fen)(fen)，灸(jiu)三(san)壯(zhuang)(zhuang)。肩(jian)(jian)(jian)(jian)(jian)腢：在(zai)(zai)(zai)肩(jian)(jian)(jian)(jian)(jian)端兩(liang)(liang)骨(gu)間(jian)(jian)，手(shou)陽(yang)(yang)(yang)明(ming)，蹺脈(mo)之(zhi)(zhi)(zhi)會(hui)(hui)。刺(ci)(ci)入(ru)(ru)(ru)六(liu)分(fen)(fen)(fen)，留六(liu)呼，灸(jiu)三(san)壯(zhuang)(zhuang)。肩(jian)(jian)(jian)(jian)(jian)篋(qie)：在(zai)(zai)(zai)肩(jian)(jian)(jian)(jian)(jian)端臑上(shang)(shang)，斜舉(ju)臂取之(zhi)(zhi)(zhi)。刺(ci)(ci)入(ru)(ru)(ru)七(qi)分(fen)(fen)(fen)，灸(jiu)三(san)壯(zhuang)(zhuang)。臑腧：在(zai)(zai)(zai)肩(jian)(jian)(jian)(jian)(jian)臑后(hou)大骨(gu)下胛上(shang)(shang)廉(lian)陷(xian)(xian)(xian)者中(zhong)(zhong)，手(shou)足太(tai)(tai)(tai)陽(yang)(yang)(yang)，陽(yang)(yang)(yang)維，蹺脈(mo)之(zhi)(zhi)(zhi)會(hui)(hui)，舉(ju)臂取之(zhi)(zhi)(zhi)。刺(ci)(ci)入(ru)(ru)(ru)八分(fen)(fen)(fen)，灸(jiu)三(san)壯(zhuang)(zhuang)。秉(bing)風(feng)：俠天篋(qie)在(zai)(zai)(zai)外(wai)，肩(jian)(jian)(jian)(jian)(jian)上(shang)(shang)小(xiao)箅(bi)骨(gu)后(hou)，舉(ju)臂有空，手(shou)陽(yang)(yang)(yang)明(ming)，太(tai)(tai)(tai)陽(yang)(yang)(yang)，手(shou)，足，少陽(yang)(yang)(yang)之(zhi)(zhi)(zhi)會(hui)(hui)。舉(ju)臂取之(zhi)(zhi)(zhi)。刺(ci)(ci)入(ru)(ru)(ru)五(wu)分(fen)(fen)(fen)，灸(jiu)五(wu)壯(zhuang)(zhuang)。天宗(zong)：在(zai)(zai)(zai)秉(bing)風(feng)后(hou)大骨(gu)下陷(xian)(xian)(xian)者中(zhong)(zhong)，手(shou)太(tai)(tai)(tai)陽(yang)(yang)(yang)脈(mo)氣(qi)所(suo)(suo)發(fa)。刺(ci)(ci)入(ru)(ru)(ru)五(wu)分(fen)(fen)(fen)，留六(liu)呼，灸(jiu)三(san)壯(zhuang)(zhuang)。肩(jian)(jian)(jian)(jian)(jian)外(wai)俞：在(zai)(zai)(zai)肩(jian)(jian)(jian)(jian)(jian)胛上(shang)(shang)廉(lian)，去脊三(san)寸陷(xian)(xian)(xian)者中(zhong)(zhong)。刺(ci)(ci)入(ru)(ru)(ru)六(liu)分(fen)(fen)(fen)，灸(jiu)三(san)壯(zhuang)(zhuang)。肩(jian)(jian)(jian)(jian)(jian)中(zhong)(zhong)俞：在(zai)(zai)(zai)肩(jian)(jian)(jian)(jian)(jian)胛內廉(lian)，去脊二寸陷(xian)(xian)(xian)者中(zhong)(zhong)。刺(ci)(ci)入(ru)(ru)(ru)三(san)分(fen)(fen)(fen)，留七(qi)呼，灸(jiu)三(san)壯(zhuang)(zhuang)。曲垣：在(zai)(zai)(zai)肩(jian)(jian)(jian)(jian)(jian)中(zhong)(zhong)央曲胛陷(xian)(xian)(xian)者中(zhong)(zhong)，按之(zhi)(zhi)(zhi)動脈(mo)應手(shou)。刺(ci)(ci)入(ru)(ru)(ru)九分(fen)(fen)(fen)，灸(jiu)十壯(zhuang)(zhuang)。缺(que)盆：一名天蓋，在(zai)(zai)(zai)肩(jian)(jian)(jian)(jian)(jian)上(shang)(shang)橫骨(gu)陷(xian)(xian)(xian)者中(zhong)(zhong)。刺(ci)(ci)入(ru)(ru)(ru)三(san)分(fen)(fen)(fen)，留七(qi)呼，灸(jiu)三(san)壯(zhuang)(zhuang)，刺(ci)(ci)太(tai)(tai)(tai)深(shen)，令人逆(ni)息。臑會(hui)(hui)：一名臑篋(qie)，在(zai)(zai)(zai)臂前廉(lian)，去肩(jian)(jian)(jian)(jian)(jian)頭(tou)三(san)寸，手(shou)陽(yang)(yang)(yang)明(ming)之(zhi)(zhi)(zhi)絡。刺(ci)(ci)入(ru)(ru)(ru)五(wu)分(fen)(fen)(fen)，灸(jiu)五(wu)壯(zhuang)(zhuang)。
皇甫謐是我國魏晉時期著名學者,在醫學史、文學史、史學史均負有盛名,是我國古代歷史上惟一與孔子齊名于世界文化史的歷史名人。其《針灸甲乙經》為針灸學乃至醫學事業的發展做出了不可磨滅的貢獻。本文通過皇甫謐的生平簡介、解讀其經典著作《針灸甲乙經》中的針灸養生學術思想,探究醫學家、文學家、史學家集于一身的“針灸鼻祖”是如何以其一生的實踐去擅守養生之道的。皇甫謐簡介皇甫謐生平:皇甫謐,字士安,幼名靜,自號玄晏先生,安定朝那(今甘肅靈臺縣)人。生于東漢建安二十年(公元215年),卒于西晉太康3年(公元282年)。是中國歷史上的著名學者,在文學、史學、醫學諸方面都很有建樹。李巨來之《書古文尚書冤詞后》曾贊云“考晉時著書之富,無若皇甫謐者”。學術著作:醫學家皇甫謐:皇甫謐42歲時(即公元256年)前后得風痹證,遂悉心攻讀醫學,開始撰集《針灸甲乙經》。《針灸甲乙經》全稱《黃帝三(san)部針灸(jiu)甲(jia)乙經》,簡稱《甲(jia)乙經》。該書(shu)是皇甫氏(shi)將(jiang)古代著名(ming)的(de)《靈樞》、《素問》與《明(ming)堂(tang)孔穴(xue)針灸(jiu)治要》等3部醫學著作(zuo)纂(zuan)集起來,加以綜合(he)比(bi)較,“刪其浮(fu)辭,除去(qu)重復,論(lun)其精要”,并結(jie)合(he)臨床經驗(yan)編撰(zhuan)而成。因原書(shu)以甲(jia)乙丙丁戊己庚辛壬癸十天干為卷目次第(di),故取名(ming)“甲(jia)乙”,暗示(shi)書(shu)中(zhong)內容是經過井然有(you)序的(de)系統(tong)整理(li),查閱翻檢十分(fen)方(fang)便(bian)。
“經”既有(you)常規、原則(ze)之(zhi)(zhi)(zhi)義,又是載一(yi)事一(yi)藝的(de)(de)專(zhuan)書(shu)(shu),故(gu)張(zhang)景岳云:“經者(zhe),載道之(zhi)(zhi)(zhi)書(shu)(shu)[1]。”《針(zhen)灸甲乙經》對(dui)針(zhen)灸穴位(wei)進(jin)行了(le)(le)科學(xue)(xue)(xue)(xue)(xue)的(de)(de)歸類整理(li),是我國(guo)醫學(xue)(xue)(xue)(xue)(xue)史(shi)(shi)上第一(yi)部(bu)針(zhen)灸學(xue)(xue)(xue)(xue)(xue)專(zhuan)著(zhu),因(yin)此被稱做“中(zhong)醫針(zhen)灸學(xue)(xue)(xue)(xue)(xue)之(zhi)(zhi)(zhi)祖”,一(yi)向被列為(wei)學(xue)(xue)(xue)(xue)(xue)醫必讀(du)的(de)(de)古典醫書(shu)(shu)之(zhi)(zhi)(zhi)一(yi)。文學(xue)(xue)(xue)(xue)(xue)家、史(shi)(shi)學(xue)(xue)(xue)(xue)(xue)家皇(huang)甫(fu)(fu)謐:皇(huang)甫(fu)(fu)謐與流俗異趣(qu),不(bu)(bu)趨(qu)炎附勢,累(lei)官不(bu)(bu)仕,專(zhuan)一(yi)著(zhu)述為(wei)務皇(huang)甫(fu)(fu)謐簡介,僅是一(yi)名平民學(xue)(xue)(xue)(xue)(xue)者(zhe),而著(zhu)書(shu)(shu)之(zhi)(zhi)(zhi)豐(feng),確是魏晉首富。其一(yi)生(sheng)所撰(zhuan)著(zhu)作(zuo)很(hen)多(duo),有(you)《帝王世(shi)紀》、《年歷(li)》、《高(gao)士傳》、《逸(yi)士傳》、《列女傳》、《郡國(guo)志》、《國(guo)都城(cheng)記(ji)(ji)》等(deng)文史(shi)(shi)著(zhu)作(zuo),晚(wan)年更著(zhu)有(you)《玄晏春秋》等(deng)。《帝王世(shi)紀》是繼《史(shi)(shi)記(ji)(ji)》之(zhi)(zhi)(zhi)后又一(yi)部(bu)著(zhu)名史(shi)(shi)學(xue)(xue)(xue)(xue)(xue)專(zhuan)著(zhu),內(nei)容(rong)涉及從上自(zi)三皇(huang)時期下至漢(han)魏數千(qian)年間的(de)(de)重(zhong)大歷(li)史(shi)(shi)事件。對(dui)史(shi)(shi)前史(shi)(shi)的(de)(de)研究領域保(bao)存了(le)(le)許多(duo)彌足(zu)珍貴的(de)(de)資料,把中(zhong)國(guo)歷(li)史(shi)(shi)的(de)(de)起(qi)源提前了(le)(le)兩千(qian)多(duo)年[2]。皇(huang)甫(fu)(fu)謐養生(sheng)實踐中(zhong)的(de)(de)養生(sheng)學(xue)(xue)(xue)(xue)(xue)術(shu)思(si)想養生(sheng)是以傳統中(zhong)醫理(li)論為(wei)指導,遵循陰陽(yang)五行生(sheng)化收藏之(zhi)(zhi)(zhi)變化規律(lv),對(dui)人體進(jin)行科學(xue)(xue)(xue)(xue)(xue)調養,保(bao)持(chi)生(sheng)命健康活(huo)力。養生(sheng)的(de)(de)方法很(hen)多(duo),調神(shen)養生(sheng)即為(wei)其中(zhong)之(zhi)(zhi)(zhi)一(yi)。調神(shen)養生(sheng)要(yao)求(qiu)人要(yao)保(bao)持(chi)精神(shen)樂觀,如此則(ze)氣(qi)舒神(shen)旺;若(ruo)精神(shen)抑郁,則(ze)氣(qi)結神(shen)頹;若(ruo)喜(xi)怒(nu)不(bu)(bu)節,則(ze)氣(qi)耗神(shen)消。故(gu)清心寡欲可使心氣(qi)平和、血脈流暢(chang)、精神(shen)安(an)定,雖有(you)大驚猝恐而不(bu)(bu)能為(wei)害(hai)。
調神(shen)(shen)(shen)之(zhi)法(fa),參禪入定(ding),或心(xin)(xin)有(you)(you)所恃,或弦歌(ge)自(zi)娛,或山林探幽,以氣度從(cong)容皇甫謐(mi)簡(jian)介,心(xin)(xin)思安定(ding),志閑而(er)少欲,心(xin)(xin)安而(er)不懼,則神(shen)(shen)(shen)調。養生(sheng),就(jiu)是(shi)(shi)(shi)指(zhi)(zhi)通過各種方法(fa)頤養生(sheng)命、增強體(ti)質、預(yu)防疾病,從(cong)而(er)達(da)到(dao)延(yan)年(nian)益壽(shou)的(de)(de)(de)(de)一種醫(yi)事(shi)活(huo)動。所謂(wei)生(sheng),就(jiu)是(shi)(shi)(shi)生(sheng)命、生(sheng)存(cun)、生(sheng)長(chang)(chang)之(zhi)意;所謂(wei)養,即保養、調養、補養之(zhi)意。養生(sheng)就(jiu)是(shi)(shi)(shi)保養生(sheng)命的(de)(de)(de)(de)意思。以傳統(tong)中醫(yi)理論為指(zhi)(zhi)導(dao),遵循陰陽五行生(sheng)化收藏之(zhi)變化規律(lv),對人(ren)(ren)體(ti)進行科(ke)學(xue)調養,保持生(sheng)命健康(kang)(kang)(kang)活(huo)力。精神(shen)(shen)(shen)養生(sheng)是(shi)(shi)(shi)指(zhi)(zhi)通過怡養心(xin)(xin)神(shen)(shen)(shen),調攝情志、調劑(ji)生(sheng)活(huo)等方法(fa),從(cong)而(er)達(da)到(dao)保養身體(ti)、減(jian)少疾病、增進健康(kang)(kang)(kang)、延(yan)年(nian)益壽(shou)的(de)(de)(de)(de)目(mu)的(de)(de)(de)(de)。健康(kang)(kang)(kang)、長(chang)(chang)壽(shou)是(shi)(shi)(shi)人(ren)(ren)們(men)(men)(men)夢寐以求的(de)(de)(de)(de)目(mu)標。大自(zi)然(ran)中日月經天(tian)(tian)的(de)(de)(de)(de)現(xian)象(xiang),啟(qi)發(fa)人(ren)(ren)們(men)(men)(men)師法(fa)自(zi)然(ran)、回歸自(zi)然(ran),以使生(sheng)命永(yong)在。《周(zhou)易象(xiang)上(shang)傳》說:“天(tian)(tian)行健,君(jun)子(zi)以自(zi)強不息”。《素問上(shang)古天(tian)(tian)真論》中說:“余(yu)聞上(shang)古有(you)(you)真人(ren)(ren)者(zhe),提(ti)挈天(tian)(tian)地(di),把(ba)握陰陽,呼 *** 氣,獨立守(shou)神(shen)(shen)(shen),肌肉若一,故能壽(shou)蔽天(tian)(tian)地(di),無有(you)(you)終(zhong)時。”這種期望雖然(ran)難(nan)以實現(xian),但自(zi)古以來追求長(chang)(chang)壽(shou)者(zhe)卻(que)大有(you)(you)人(ren)(ren)在。食療和(he)藥膳(shan)實施的(de)(de)(de)(de)目(mu)的(de)(de)(de)(de)也是(shi)(shi)(shi)為了(le)提(ti)高人(ren)(ren)體(ti)的(de)(de)(de)(de)自(zi)組織(zhi)能力,也即“養神(shen)(shen)(shen)”,也就(jiu)是(shi)(shi)(shi)說現(xian)代人(ren)(ren)們(men)(men)(men)所稱的(de)(de)(de)(de)詞(ci)匯“氣功”(嚴格說來應該是(shi)(shi)(shi)“
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