關(guan)鍵(jian)詞(ci)：中藥藥理 取象比類 天人相(xiang)應
摘要：本文從“天人相應(ying)”的(de)基本觀點探尋人與動植(zhi)物間物性相宜，物類相感的(de)共(gong)同規律(lv)；以“象”的(de)維度和喻意感悟藥物的(de)性質及功能特性，進而揭示傳統中(zhong)藥藥理學(xue)。
取(qu)象(xiang)(xiang)(xiang)比(bi)類是中(zhong)(zhong)醫(yi)常用的(de)(de)(de)(de)思維方(fang)法，古(gu)人有意(yi)識、有目(mu)的(de)(de)(de)(de)地抉取(qu)某(mou)個事(shi)物的(de)(de)(de)(de)象(xiang)(xiang)(xiang)（實象(xiang)(xiang)(xiang)或(huo)具象(xiang)(xiang)(xiang)），借鑒自然規(gui)律(lv)和(he)社會規(gui)律(lv)，明比(bi)暗喻，實引(yin)類推，以揣度人體(ti)生理(li)病理(li)及治(zhi)則方(fang)藥(yao)(yao)理(li)論的(de)(de)(de)(de)真實變化，或(huo)內在的(de)(de)(de)(de)規(gui)律(lv)，然后綜象(xiang)(xiang)(xiang)為(wei)理(li)，因理(li)立說，創造出別具特色(se)的(de)(de)(de)(de)中(zhong)(zhong)醫(yi)藥(yao)(yao)學。本文(wen)試(shi)圖以“天人相應”的(de)(de)(de)(de)基本觀(guan)點(dian)探(tan)尋人與動植物間(jian)物性相宜(yi)，物類相感(gan)的(de)(de)(de)(de)共同規(gui)律(lv)；以“象(xiang)(xiang)(xiang)”的(de)(de)(de)(de)維度和(he)喻意(yi)感(gan)悟藥(yao)(yao)物的(de)(de)(de)(de)性質及功能特性，進而(er)探(tan)尋傳統(tong)中(zhong)(zhong)藥(yao)(yao)藥(yao)(yao)理(li)學。
以“天人相應”觀(guan)探(tan)尋藥物性(xing)味及功能特性(xing)
《內(nei)(nei)經》從(cong)“人(ren)(ren)(ren)與(yu)天(tian)地相參”的(de)(de)(de)(de)(de)天(tian)人(ren)(ren)(ren)相應觀(guan)出(chu)發(fa)，將人(ren)(ren)(ren)放在宇宙自然(ran)中(zhong)來考(kao)察，把反映自然(ran)界物(wu)(wu)質(zhi)屬性的(de)(de)(de)(de)(de)五(wu)(wu)(wu)(wu)行(xing)(xing)和五(wu)(wu)(wu)(wu)臟(zang)巧妙(miao)地結合，使人(ren)(ren)(ren)與(yu)自然(ran)溶為一體。五(wu)(wu)(wu)(wu)行(xing)(xing)的(de)(de)(de)(de)(de)每(mei)一“行(xing)(xing)”都是將人(ren)(ren)(ren)體內(nei)(nei)外(wai)環境系統(tong)中(zhong)具有相似特征的(de)(de)(de)(de)(de)事物(wu)(wu)聯屬起的(de)(de)(de)(de)(de)同(tong)(tong)構系統(tong)。如(ru)天(tian)之(zhi)燥(zao)氣(qi)(qi)，由(you)于天(tian)人(ren)(ren)(ren)之(zhi)間的(de)(de)(de)(de)(de)相互(hu)感應，首先侵入人(ren)(ren)(ren)體肺(fei)部(bu)，從(cong)而導致肺(fei)、鼻、大腸、皮毛出(chu)現(xian)燥(zao)癥。治療(liao)則選(xuan)用辛(xin)味(wei)性涼之(zhi)類(lei)的(de)(de)(de)(de)(de)同(tong)(tong)類(lei)屬性的(de)(de)(de)(de)(de)藥物(wu)(wu)。這(zhe)種(zhong)同(tong)(tong)構系統(tong)是不(bu)同(tong)(tong)層次不(bu)同(tong)(tong)類(lei)別因素(su)的(de)(de)(de)(de)(de)組合，其中(zhong)包括諸如(ru)方位、季節(jie)、氣(qi)(qi)候(hou)、五(wu)(wu)(wu)(wu)臟(zang)、五(wu)(wu)(wu)(wu)味(wei)、五(wu)(wu)(wu)(wu)色、五(wu)(wu)(wu)(wu)體、五(wu)(wu)(wu)(wu)官、五(wu)(wu)(wu)(wu)志、五(wu)(wu)(wu)(wu)音等人(ren)(ren)(ren)體內(nei)(nei)外(wai)環境系統(tong)的(de)(de)(de)(de)(de)不(bu)同(tong)(tong)層次，借以表(biao)達人(ren)(ren)(ren)與(yu)自然(ran)的(de)(de)(de)(de)(de)種(zhong)種(zhong)聯系。又如(ru)藥物(wu)(wu)的(de)(de)(de)(de)(de)五(wu)(wu)(wu)(wu)味(wei)入五(wu)(wu)(wu)(wu)臟(zang)，藥物(wu)(wu)五(wu)(wu)(wu)(wu)色入五(wu)(wu)(wu)(wu)臟(zang)等等。各類(lei)事物(wu)(wu)彼此雖(sui)然(ran)現(xian)象不(bu)同(tong)(tong)，但俱有共通的(de)(de)(de)(de)(de)規律。
漢末《神農本草經》始(shi)有(you)中藥(yao)藥(yao)性理(li)論(lun)，在序(xu)例中談到“藥(yao)有(you)酸咸甘苦(ku)辛，又有(you)寒(han)(han)熱溫(wen)涼四氣(qi)(qi)”，又提出了“療(liao)寒(han)(han)以熱，療(liao)熱以寒(han)(han)”、“藥(yao)有(you)君(jun)臣(chen)佐使”、“藥(yao)有(you)陰陽(yang)配(pei)合”［1］等等，這些(xie)陰陽(yang)、氣(qi)(qi)味(wei)之(zhi)論(lun)，多言簡意奧，那么藥(yao)物(wu)為什么具有(you)四氣(qi)(qi)、五(wu)味(wei)、陰陽(yang)之(zhi)性呢?在此借助明代醫家繆希雍對(dui)藥(yao)物(wu)氣(qi)(qi)味(wei)產(chan)生(sheng)之(zhi)理(li)的論(lun)述(shu)：“夫物(wu)之(zhi)生(sheng)也(ye)必(bi)稟(bing)乎天，其成也(ye)必(bi)資乎地(di)。天布令，主(zhu)發生(sheng)，寒(han)(han)熱溫(wen)涼，四時之(zhi)氣(qi)(qi)行焉(yan)，陽(yang)也(ye)；地(di)凝質，主(zhu)成物(wu)，酸苦(ku)辛咸甘淡，五(wu)行之(zhi)味(wei)滋焉(yan)，陰也(ye)。”
［2］此論(lun)說(shuo)明(ming)了，藥(yao)物(wu)(wu)(wu)(wu)的(de)四性(xing)得(de)自于自然的(de)四時之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)，氣(qi)由(you)天(tian)(tian)(tian)生(sheng)，故隨四季變化(hua)而(er)(er)有(you)寒(han)熱溫涼之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)分；味(wei)由(you)地出，故隨五行(xing)所(suo)屬(shu)(shu)，而(er)(er)有(you)酸苦甘辛咸之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)別。這完全是從生(sheng)長在自然界(jie)(jie)的(de)藥(yao)物(wu)(wu)(wu)(wu)來(lai)揭示其(qi)陰(yin)(yin)陽(yang)五行(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)。基(ji)于“天(tian)(tian)(tian)人(ren)(ren)相應”的(de)基(ji)本觀點(dian)，天(tian)(tian)(tian)地是一(yi)(yi)(yi)個(ge)龐(pang)大(da)系(xi)統(tong)，人(ren)(ren)又(you)是這個(ge)大(da)系(xi)統(tong)中(zhong)的(de)小系(xi)統(tong)，人(ren)(ren)和一(yi)(yi)(yi)切(qie)動植(zhi)物(wu)(wu)(wu)(wu)一(yi)(yi)(yi)樣，同處于自然界(jie)(jie)，具有(you)同一(yi)(yi)(yi)性(xing)，“萬物(wu)(wu)(wu)(wu)同源，天(tian)(tian)(tian)人(ren)(ren)一(yi)(yi)(yi)體(ti)”。人(ren)(ren)與動植(zhi)物(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)間有(you)著物(wu)(wu)(wu)(wu)性(xing)相宜，物(wu)(wu)(wu)(wu)類相感的(de)共同規律(lv)。事(shi)物(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)間，都有(you)內在聯系(xi)，能(neng)相互影響。對此近代醫(yi)家陸晉笙(sheng)又(you)作了進一(yi)(yi)(yi)步的(de)論(lun)述：“天(tian)(tian)(tian)地間金石草木鳥獸魚蟲，亦得(de)四時陰(yin)(yin)陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)以生(sheng)，惟皆偏(pian)而(er)(er)不(bu)純，故取以為藥(yao)，乃偏(pian)以治偏(pian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)法。以寒(han)氣(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)藥(yao)化(hua)病(bing)氣(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)熱，以熱氣(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)藥(yao)化(hua)病(bing)氣(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)寒(han)……是藥(yao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)以能(neng)治病(bing)者(zhe)，其(qi)原理(li)本乎四時陰(yin)(yin)陽(yang)而(er)(er)來(lai)，乃貫徹天(tian)(tian)(tian)人(ren)(ren)一(yi)(yi)(yi)致之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)學。”（《景(jing)景(jing)室(shi)醫(yi)稿雜存》）由(you)此可見，世(shi)界(jie)(jie)萬物(wu)(wu)(wu)(wu)都是感天(tian)(tian)(tian)地陰(yin)(yin)陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)而(er)(er)成(cheng)，人(ren)(ren)亦如(ru)此，人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)病(bing)是得(de)天(tian)(tian)(tian)地之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)偏(pian)，而(er)(er)中(zhong)藥(yao)也得(de)天(tian)(tian)(tian)地一(yi)(yi)(yi)偏(pian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)，因(yin)此中(zhong)藥(yao)治病(bing)乃是以偏(pian)治偏(pian)，這種用藥(yao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)理(li)和人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)理(li)一(yi)(yi)(yi)樣也都存在于四時陰(yin)(yin)陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)。因(yin)此，古(gu)人(ren)(ren)認為天(tian)(tian)(tian)地人(ren)(ren)各部的(de)同屬(shu)(shu)事(shi)物(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)間存在著天(tian)(tian)(tian)人(ren)(ren)合一(yi)(yi)(yi)的(de)天(tian)(tian)(tian)人(ren)(ren)相應律(lv)。
以“陰陽四(si)時”之象探尋藥物性(xing)味及功能(neng)特性(xing)
《內(nei)經(jing)》將五臟按陰(yin)(yin)(yin)(yin)(yin)陽(yang)(yang)四時之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)象(xiang)(xiang)(xiang)(xiang)(xiang)進行了類(lei)(lei)比分屬(shu)，即(ji)“心者(zhe)(zhe)，……陽(yang)(yang)中(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)太(tai)(tai)陽(yang)(yang)，通(tong)于(yu)(yu)夏(xia)氣(qi)(qi)。肺者(zhe)(zhe)……陽(yang)(yang)中(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)太(tai)(tai)陰(yin)(yin)(yin)(yin)(yin)（少(shao)(shao)陰(yin)(yin)(yin)(yin)(yin)），通(tong)于(yu)(yu)秋(qiu)氣(qi)(qi)。腎者(zhe)(zhe)……陰(yin)(yin)(yin)(yin)(yin)中(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)少(shao)(shao)陰(yin)(yin)(yin)(yin)(yin)（太(tai)(tai)陰(yin)(yin)(yin)(yin)(yin)），通(tong)于(yu)(yu)冬(dong)(dong)氣(qi)(qi)。肝者(zhe)(zhe)……陽(yang)(yang)（陰(yin)(yin)(yin)(yin)(yin)）中(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)少(shao)(shao)陽(yang)(yang)，通(tong)于(yu)(yu)春氣(qi)(qi)。脾、胃……至陰(yin)(yin)(yin)(yin)(yin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)類(lei)(lei)，通(tong)于(yu)(yu)土氣(qi)(qi)。”(《素問·六節藏象(xiang)(xiang)(xiang)(xiang)(xiang)論(lun)》)金(jin)元(yuan)醫(yi)家張元(yuan)素則據此大受啟發(fa)(fa)，從陰(yin)(yin)(yin)(yin)(yin)陽(yang)(yang)四時之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)象(xiang)(xiang)(xiang)(xiang)(xiang)來闡(chan)發(fa)(fa)中(zhong)(zhong)(zhong)(zhong)(zhong)藥(yao)藥(yao)理。把對應(ying)“陰(yin)(yin)(yin)(yin)(yin)中(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)少(shao)(shao)陽(yang)(yang)”的(de)春，概括為(wei)(wei)“風升(sheng)(sheng)生(sheng)(sheng)”即(ji)春季(ji)有(you)(you)風之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)象(xiang)(xiang)(xiang)(xiang)(xiang)，有(you)(you)萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)生(sheng)(sheng)長(chang)(chang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)象(xiang)(xiang)(xiang)(xiang)(xiang)，有(you)(you)上升(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)象(xiang)(xiang)(xiang)(xiang)(xiang)；把對應(ying)“陽(yang)(yang)中(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)太(tai)(tai)陽(yang)(yang)”的(de)夏(xia)，概括為(wei)(wei)“熱浮(fu)長(chang)(chang)”即(ji)夏(xia)季(ji)有(you)(you)熱象(xiang)(xiang)(xiang)(xiang)(xiang)，有(you)(you)萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)長(chang)(chang)養之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)象(xiang)(xiang)(xiang)(xiang)(xiang)；把對應(ying)“至陰(yin)(yin)(yin)(yin)(yin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)類(lei)(lei)，通(tong)于(yu)(yu)土氣(qi)(qi)”的(de)長(chang)(chang)夏(xia)，概括為(wei)(wei)“濕(shi)化成(cheng)”即(ji)濕(shi)土同(tong)類(lei)(lei)，中(zhong)(zhong)(zhong)(zhong)(zhong)央(yang)黃土具(ju)有(you)(you)萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)本源(yuan)，化氣(qi)(qi)成(cheng)物(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功；把對應(ying)“陽(yang)(yang)中(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)少(shao)(shao)陰(yin)(yin)(yin)(yin)(yin)”的(de)秋(qiu)，概括為(wei)(wei)“燥降收(shou)”即(ji)秋(qiu)季(ji)有(you)(you)燥象(xiang)(xiang)(xiang)(xiang)(xiang)，萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)經(jing)夏(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)長(chang)(chang)養、彰顯之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)后，精華開始(shi)內(nei)收(shou)；把對應(ying)“陰(yin)(yin)(yin)(yin)(yin)中(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)太(tai)(tai)陰(yin)(yin)(yin)(yin)(yin)”的(de)冬(dong)(dong)，概括為(wei)(wei)“寒(han)沉藏”即(ji)冬(dong)(dong)季(ji)有(you)(you)寒(han)象(xiang)(xiang)(xiang)(xiang)(xiang)，其(qi)氣(qi)(qi)下沉，萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精密而(er)內(nei)藏。［3］，張氏按“風升(sheng)(sheng)生(sheng)(sheng)”、“熱浮(fu)長(chang)(chang)”、“濕(shi)化成(cheng)”、“燥降收(shou)”、“寒(han)沉藏”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)象(xiang)(xiang)(xiang)(xiang)(xiang)，將藥(yao)物(wu)(wu)(wu)(wu)(wu)(wu)分成(cheng)五大類(lei)(lei)，他認為(wei)(wei)某一(yi)類(lei)(lei)的(de)藥(yao)物(wu)(wu)(wu)(wu)(wu)(wu)，得了某一(yi)四時天地之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)，而(er)這類(lei)(lei)藥(yao)物(wu)(wu)(wu)(wu)(wu)(wu)就具(ju)有(you)(you)某一(yi)天地之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功。如“風升(sheng)(sheng)生(sheng)(sheng)”一(yi)類(lei)(lei)，將具(ju)有(you)(you)療風、疏風、生(sheng)(sheng)發(fa)(fa)、上升(sheng)(sheng)藥(yao)理作(zuo)用的(de)藥(yao)物(wu)(wu)(wu)(wu)(wu)(wu)，劃分到此類(lei)(lei)，并以(yi)春之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)象(xiang)(xiang)(xiang)(xiang)(xiang)來解釋這類(lei)(lei)藥(yao)物(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)理，如麻黃升(sheng)(sheng)散(san)而(er)發(fa)(fa)汗，柴(chai)胡(hu)、升(sheng)(sheng)麻生(sheng)(sheng)發(fa)(fa)少(shao)(shao)陽(yang)(yang)肝膽之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)等等，張氏的(de)“藥(yao)類(lei)(lei)法象(xiang)(xiang)(xiang)(xiang)(xiang)”從陰(yin)(yin)(yin)(yin)(yin)陽(yang)(yang)四時之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)象(xiang)(xiang)(xiang)(xiang)(xiang)中(zhong)(zhong)(zhong)(zhong)(zhong)尋求藥(yao)物(wu)(wu)(wu)(wu)(wu)(wu)的(de)機理，是將陰(yin)(yin)(yin)(yin)(yin)陽(yang)(yang)、四時、五行、氣(qi)(qi)味(wei)厚薄、寒(han)熱溫(wen)涼(liang)，溶(rong)在自然中(zhong)(zhong)(zhong)(zhong)(zhong)，以(yi)“象(xiang)(xiang)(xiang)(xiang)(xiang)”的(de)維度和喻意來感悟藥(yao)物(wu)(wu)(wu)(wu)(wu)(wu)的(de)性(xing)(xing)質及功能特性(xing)(xing)。
從“同(tong)氣相求”之理探尋藥(yao)物功能特性
清初著(zhu)名的(de)(de)(de)醫家張志聰(cong)對藥(yao)理(li)研究別(bie)具特色(se)，提出了“因象(xiang)用形”說，這(zhe)是(shi)從一(yi)味(wei)藥(yao)的(de)(de)(de)具體(ti)形態用取象(xiang)的(de)(de)(de)方法來(lai)分析(xi)它的(de)(de)(de)功(gong)能(neng)，其“象(xiang)”就(jiu)成了某(mou)藥(yao)之所以(yi)有某(mou)種功(gong)能(neng)的(de)(de)(de)根據、原理(li)，其取象(xiang)的(de)(de)(de)方法非(fei)常靈活(huo)，只要中藥(yao)與(yu)人(ren)(ren)體(ti)某(mou)一(yi)部分形狀、顏色(se)相(xiang)(xiang)(xiang)(xiang)同，部位、功(gong)能(neng)相(xiang)(xiang)(xiang)(xiang)似(si)，它們之間就(jiu)存(cun)在著(zhu)天人(ren)(ren)共(gong)通(tong)(tong)律。如(ru)白芨斂肺生肌，郁金利膽，核(he)桃健(jian)腦，補(bu)骨(gu)(gu)脂補(bu)腎，牛(niu)膝(xi)其節如(ru)膝(xi)，故能(neng)治(zhi)(zhi)膝(xi)脛之疾(ji)屬形相(xiang)(xiang)(xiang)(xiang)同而(er)(er)(er)相(xiang)(xiang)(xiang)(xiang)通(tong)(tong)；桑椹補(bu)血，丹(dan)參活(huo)血，茜草止血屬色(se)相(xiang)(xiang)(xiang)(xiang)同而(er)(er)(er)相(xiang)(xiang)(xiang)(xiang)通(tong)(tong)；茯苓皮、陳皮、桑皮、大腹皮治(zhi)(zhi)皮之水腫(zhong)，以(yi)皮治(zhi)(zhi)皮；桂心(xin)(xin)(xin)溫心(xin)(xin)(xin)氣(qi)，蓮子心(xin)(xin)(xin)清心(xin)(xin)(xin)火，以(yi)心(xin)(xin)(xin)治(zhi)(zhi)心(xin)(xin)(xin)；續斷(duan)多(duo)筋(jin)而(er)(er)(er)續絕傷，杜(du)仲多(duo)筋(jin)堅韌(ren)能(neng)堅筋(jin)骨(gu)(gu)，伸筋(jin)草似(si)筋(jin)而(er)(er)(er)能(neng)舒筋(jin)通(tong)(tong)絡，以(yi)筋(jin)治(zhi)(zhi)筋(jin)；荔(li)核(he)、橘核(he)，治(zhi)(zhi)睪丸(wan)病癥(zheng)，以(yi)核(he)治(zhi)(zhi)丸(wan)；又如(ru)豬心(xin)(xin)(xin)治(zhi)(zhi)心(xin)(xin)(xin)悸，豬肚治(zhi)(zhi)胃，豬腎治(zhi)(zhi)腰(yao)，鹿鞭(bian)、狗腎治(zhi)(zhi)陽痿，虎(hu)骨(gu)(gu)、豹骨(gu)(gu)強(qiang)筋(jin)壯骨(gu)(gu)，以(yi)臟補(bu)臟。此乃從藥(yao)用部位與(yu)人(ren)(ren)體(ti)中的(de)(de)(de)部位相(xiang)(xiang)(xiang)(xiang)似(si)而(er)(er)(er)相(xiang)(xiang)(xiang)(xiang)通(tong)(tong)。
又如花為植物(wu)的生(sheng)(sheng)殖器(qi)官，多數花類植物(wu)有(you)活血調經之(zhi)功(gong)，如紅花、玫瑰花、月(yue)季花等(deng)；種子類藥材多有(you)促人“生(sheng)(sheng)子”之(zhi)效(xiao)，如女貞子、枸杞子、補(bu)(bu)骨脂、芡實等(deng)以補(bu)(bu)腎(shen)固(gu)精；穿(chuan)山甲、水蛭都有(you)“鉆穿(chuan)”特性，具有(you)通(tong)絡(luo)之(zhi)效(xiao)；皂刺(ci)(ci)、棘刺(ci)(ci)有(you)“刺(ci)(ci)破”之(zhi)性，具有(you)破膿排膿之(zhi)功(gong)；王不留(liu)行“性走而不守”，有(you)行血通(tong)經下乳之(zhi)功(gong)。此取其功(gong)能相似而相通(tong)，因(yin)其象而用其形，皆(jie)顯示了“以類相從，同氣相求”的“天人共(gong)通(tong)”的規(gui)律。
以“生物全息”之理探尋(xun)中藥藥理
由于人(ren)(ren)(ren)(ren)(ren)(ren)體(ti)(ti)和(he)自然界有(you)著共同(tong)(tong)的(de)(de)(de)(de)(de)規律，將人(ren)(ren)(ren)(ren)(ren)(ren)體(ti)(ti)看作(zuo)是天(tian)地的(de)(de)(de)(de)(de)縮(suo)影(ying)，這(zhe)(zhe)種思(si)想包涵著生物全息(xi)(xi)(xi)的(de)(de)(de)(de)(de)科學道(dao)理，現代有(you)人(ren)(ren)(ren)(ren)(ren)(ren)以全息(xi)(xi)(xi)的(de)(de)(de)(de)(de)理論來認識中藥(yao)(yao)與(yu)人(ren)(ren)(ren)(ren)(ren)(ren)體(ti)(ti)的(de)(de)(de)(de)(de)天(tian)人(ren)(ren)(ren)(ren)(ren)(ren)共通律，認為中藥(yao)(yao)與(yu)中藥(yao)(yao)、生態環(huan)境、人(ren)(ren)(ren)(ren)(ren)(ren)體(ti)(ti)、時(shi)間(jian)、空間(jian)是全息(xi)(xi)(xi)的(de)(de)(de)(de)(de)，把(ba)動植物藥(yao)(yao)與(yu)人(ren)(ren)(ren)(ren)(ren)(ren)體(ti)(ti)的(de)(de)(de)(de)(de)全息(xi)(xi)(xi)對(dui)應(ying)關系劃分為同(tong)(tong)形(xing)全息(xi)(xi)(xi)，同(tong)(tong)色(se)全息(xi)(xi)(xi)，同(tong)(tong)位全息(xi)(xi)(xi)，同(tong)(tong)質全息(xi)(xi)(xi)，同(tong)(tong)功全息(xi)(xi)(xi)等層次。當人(ren)(ren)(ren)(ren)(ren)(ren)的(de)(de)(de)(de)(de)某一部分信息(xi)(xi)(xi)缺乏時(shi)，人(ren)(ren)(ren)(ren)(ren)(ren)就(jiu)會生病(bing)，用(yong)與(yu)其全息(xi)(xi)(xi)度(du)較高的(de)(de)(de)(de)(de)中藥(yao)(yao)補(bu)充該部分缺乏的(de)(de)(de)(de)(de)全息(xi)(xi)(xi)或激(ji)發潛在(zai)信息(xi)(xi)(xi)顯現，從而使病(bing)人(ren)(ren)(ren)(ren)(ren)(ren)康復。這(zhe)(zhe)與(yu)古人(ren)(ren)(ren)(ren)(ren)(ren)的(de)(de)(de)(de)(de)“天(tian)人(ren)(ren)(ren)(ren)(ren)(ren)相(xiang)應(ying)，天(tian)人(ren)(ren)(ren)(ren)(ren)(ren)共通”合拍(pai)一致。同(tong)(tong)類事物之間(jian)有(you)相(xiang)互增益(yi)的(de)(de)(de)(de)(de)作(zuo)用(yong)，異(yi)類事物之間(jian)有(you)相(xiang)互減損(sun)的(de)(de)(de)(de)(de)作(zuo)用(yong)，故(gu)曰：“同(tong)(tong)則(ze)相(xiang)從，反則(ze)相(xiang)距(ju)”（《管子·白(bai)心》）。
總(zong)之，古(gu)人從各個(ge)不同(tong)的角度(du)，將事(shi)物按著不同(tong)的“相似(si)(si)(si)塊(kuai)”聯系在(zai)一(yi)起(qi)，盡管有(you)些“相似(si)(si)(si)塊(kuai)”只說(shuo)明了某些外(wai)部特征，其中(zhong)某些內部結構(gou)與性質尚未搞清楚，但借助于按外(wai)部特征構(gou)成的“相似(si)(si)(si)塊(kuai)”進(jin)行“取(qu)類(lei)比(bi)象(xiang)”的形象(xiang)思維，仍能揭(jie)示其規律性，并為證明“相似(si)(si)(si)塊(kuai)”的內部結構(gou)及性質，為中(zhong)醫藥學(xue)納入科學(xue)體系鋪平了道路(lu)。［4］
以(yi)“象(xiang)""之(zhi)理(li)研究中醫(yi)傳(chuan)統中藥(yao)藥(yao)理(li)學的內容，不管其(qi)多么復雜，從方(fang)法論上看(kan)仍不出比象(xiang)、法象(xiang)、取(qu)象(xiang)、因象(xiang)，或(huo)(huo)(huo)取(qu)時之(zhi)象(xiang)，或(huo)(huo)(huo)取(qu)形之(zhi)象(xiang)，或(huo)(huo)(huo)境象(xiang)，或(huo)(huo)(huo)勢(shi)象(xiang)，或(huo)(huo)(huo)位象(xiang)，但其(qi)基本(ben)理(li)論都(dou)是本(ben)于(yu)陰陽四(si)時五行之(zhi)理(li)。
主要參考文獻
［1］孫星衍(yan)、孫馮翼輯.神農本(ben)草經(jing)·序例［M］.北京：人民(min)衛生(sheng)出版社(she)，1982：129.
［2］繆(mou)希雍撰，夏魁周(zhou)校注.神農本草經(jing)疏·卷三(san)［M］.北京(jing)：中國(guo)中醫藥出版(ban)社，1997：1.
［3］張元素撰(zhuan)，任應秋(qiu)點校.醫學(xue)啟(qi)源［M］.人民衛生出版社(she)，1978：168～200.
［4］王大鵬.中醫思想方(fang)法與基本(ben)觀點［M］.天津：南開大學出版社，1990：30.
遼(liao)寧中(zhong)醫學(xue)院(沈陽，110032)陸秀蘭
本(ben)文地址://n85e38t.cn/zhongyizatan/39110.html.
聲明： 我們(men)(men)致力于保護(hu)作者版權，注重分(fen)享，被刊用文章因(yin)無(wu)法(fa)核實(shi)真實(shi)出(chu)處，未能及時(shi)與作者取(qu)得聯系，或有版權異議的(de)，請聯系管理(li)員(yuan)，我們(men)(men)會立(li)即(ji)(ji)處理(li)，本站部分(fen)文字與圖片資源來(lai)自于網絡(luo)，轉載是出(chu)于傳遞更(geng)多信息(xi)之目的(de),若有來(lai)源標注錯誤或侵犯了您的(de)合(he)法(fa)權益，請立(li)即(ji)(ji)通知我們(men)(men)(管理(li)員(yuan)郵(you)箱：)，情況屬實(shi)，我們(men)(men)會第一時(shi)間予以刪除(chu)，并同時(shi)向您表示歉意,謝謝!
上一篇: 痰(tan)證溯(su)源
