【摘要】：“風(fēng)”,有關(guān)于病因病機(jī)、證候表現(xiàn)、診治方藥、五運(yùn)六氣等諸多方面,是中醫(yī)理論的重要概念之一。在中醫(yī)理論中,有關(guān)“風(fēng)”的中醫(yī)術(shù)語不勝枚舉。本文對中醫(yī)學(xué)“風(fēng)”的概念、源流及其病因等方面進(jìn)行了研究�！帮L(fēng)”之概念的發(fā)展過程可分為三個階段。第一階段為先秦兩漢時期,這是“風(fēng)”的起源階段。這一時期主要是基于天人合一的自然觀,將“風(fēng)”應(yīng)用在多種術(shù)數(shù)體系中。在不同的術(shù)數(shù)體系中,風(fēng)有著不同的含義。此時的文獻(xiàn)多是記載自然界風(fēng)的方位,當(dāng)時人們通過判別風(fēng)的方向,來推測吉兇。第二階段為先秦兩漢到宋之前的時期,這是“風(fēng)”理論的成熟、運(yùn)用階段。這一時期,曾經(jīng)被作為自然現(xiàn)象的“風(fēng)”,逐漸被凝練、動態(tài)形象化。風(fēng)開始與中醫(yī)學(xué)的特征緊密結(jié)合,風(fēng)形成了一種病因概念,稱為“風(fēng)邪”。是醫(yī)學(xué)經(jīng)典的確立,以諸多種自然觀方式呈現(xiàn),如：五行組成學(xué)說、四大組成學(xué)說,兼帶其他各種術(shù)數(shù)運(yùn)算的五運(yùn)六氣學(xué)說。對風(fēng)的氣化論,發(fā)揮到淋漓盡致,各有一套完整學(xué)說理論,并且散見于醫(yī)家著作中。內(nèi)容包含了“風(fēng)”的性質(zhì)多元化,于是“風(fēng)”的理論越豐富,就顯得“風(fēng)”的內(nèi)容越是無際無邊,過度寬泛以及濫用無度,產(chǎn)生了兩面效應(yīng),有十分積極的效果,但也有經(jīng)不起推敲的結(jié)論,值得深究。第三個階段從金元時期到清末,這是規(guī)范整合階段,風(fēng)的概念有了巨大的轉(zhuǎn)變。在此之前,醫(yī)家認(rèn)為只存在“外風(fēng)”,而這一階段形成了“內(nèi)風(fēng)”學(xué)說。中醫(yī)學(xué)有關(guān)“風(fēng)”的概念從此爭論不休,需要進(jìn)行變革與規(guī)范。近代醫(yī)家,紛紛開始進(jìn)行規(guī)范與整合,他們認(rèn)為內(nèi)風(fēng)并非外邪,而是“機(jī)體頹敗而然”,應(yīng)該是病機(jī)概念。此時的顯著特征是祛風(fēng)的方式和對風(fēng)藥的認(rèn)識與之前有巨大的不同。本文分別從三個階段論述了“風(fēng)”的起源、發(fā)展、整合和運(yùn)用。從最初的自然天象,逐漸術(shù)數(shù)化�！秲�(nèi)經(jīng)》時代形成了多種概念和理論體系,其中的五行術(shù)數(shù)學(xué)說流傳千古,為中醫(yī)體系框架的形成打下了基礎(chǔ)。后世將其內(nèi)容發(fā)展、整理,力圖將各種發(fā)病機(jī)制融合。所以六淫之中,風(fēng)邪易與各種邪氣相兼為病,其概念容易混淆,學(xué)者們試圖運(yùn)用各種方式來解釋臨床現(xiàn)象。本文采用訓(xùn)詁的方法,探究風(fēng)邪病因的源流演變。發(fā)現(xiàn)中華原典時期“風(fēng)”根本沒有與病因掛鉤,直至《內(nèi)經(jīng)》大量論及“風(fēng)邪”。通過對《內(nèi)經(jīng)》中的“風(fēng)”的研究,發(fā)現(xiàn)“風(fēng)為百病之長”的這一特殊病因進(jìn)行深度研究,作為具體病因存在問題,與其他外感病因的理如何體現(xiàn)于臨床,參考古今文獻(xiàn)對此進(jìn)行了歸納探討。發(fā)現(xiàn)漢·張仲景《傷寒論》所論之“風(fēng)邪”與《內(nèi)經(jīng)》有者不同觀點(diǎn),從太陽傷寒、太陽中風(fēng)可知,用麻黃湯來辛溫解表、用桂枝湯來解肌祛風(fēng)。在漢代感受“風(fēng)邪”,治療時運(yùn)用祛風(fēng)之法,大多使用辛溫之品,該法沿用至今。若只看病機(jī)顯然,“風(fēng)為陽邪”和“風(fēng)性開泄”的認(rèn)識就難以自圓其說,因此提出臨床或許也有“陰邪”的觀點(diǎn),可供學(xué)術(shù)界進(jìn)一步探討。至今“風(fēng)邪”作為病因?qū)嵸|(zhì)上忽略審證求因的過程,與臨床聯(lián)系緊密。對“風(fēng)邪”進(jìn)行不偏不倚的研究實(shí)屬必要。本文以“風(fēng)”作為病因,探索從上古時期到各個朝代對“風(fēng)邪”認(rèn)識的演變,將所發(fā)掘的每個時期風(fēng)的特點(diǎn)進(jìn)行規(guī)范與總結(jié)。作為病因的“六淫”之首,是機(jī)體對自然界氣候抵御能力的低下,患病后自身出現(xiàn)的癥狀表現(xiàn),經(jīng)審證求因得來的結(jié)果,也就是所謂的“因發(fā)而知受”。結(jié)合導(dǎo)師肖相如教授認(rèn)為外感病初期,應(yīng)當(dāng)直接辨清寒、熱、燥、濕之證,對證治療,用藥平調(diào)即可達(dá)到效果。“內(nèi)風(fēng)”雖然不是外感病因的概念,但經(jīng)研究發(fā)現(xiàn)將“內(nèi)風(fēng)”病因誤作了外感風(fēng)邪所致,含混誤治延宕千年之久,但卻與“風(fēng)邪”有著千絲萬縷的聯(lián)系,本文也連帶進(jìn)行了深入探討,雖不是論文的主體但這卻提供風(fēng)邪作為病因發(fā)展重大轉(zhuǎn)折點(diǎn)。最后佛教中也有“風(fēng)”的論述,作為附錄參考,可見在中國傳統(tǒng)文化中,“風(fēng)邪”病因的內(nèi)容著實(shí)豐富。
[Abstract]:"Wind" is one of the important concepts of the theory of traditional Chinese medicine. In the theory of traditional Chinese medicine, the terms of traditional Chinese medicine on "wind" are numerous. In this paper, the concept of "wind", origin and etiology of traditional Chinese medicine are studied. The development process of the concept of "wind" It can be divided into three stages. The first stage is the period of the pre Qin and Han Dynasties, which is the origin stage of the "wind". This period is mainly based on the natural view of the unity of nature and man, and applies the "wind" to many kinds of operation system. In the different number system, the wind has different meanings. The second stage is the period of the pre Qin and Han Dynasties and the period before the Song Dynasty. This is the mature and application stage of the "wind" theory. In this period, it was used as the "wind" of the natural phenomenon. It was gradually condensed and dynamically visualized. The wind began to be closely combined with the characteristics of traditional Chinese medicine, and the wind formed a kind of etiological concept, called "the wind". "Wind evil" is the establishment of the medical classics, which is presented in various natural ways, such as the theory of the composition of five elements, the theory of the four major components, and the theory of the five transport and six gas of all kinds of operation numbers. The theory of the gasification of the wind is full, each has a set of complete theories and is scattered in the works of the doctors. The content contains the nature of the wind. The more abundant the quality, the more rich the theory of "wind", the more the content of "wind" is more and more boundless, excessive and abusing and abusing. It has two sides effect, which has a very positive effect. But it also has a very positive effect, but it also has a conclusion which can not be pushed forward. The third stages are from the Jin Yuan period to the end of the Qing Dynasty, this is the standard integration stage, the concept of wind is the same. Before this, doctors thought that there was only "external wind", and this stage formed the theory of "internal wind". The concept of "wind" in traditional Chinese medicine has been debated and needed to be changed and standardized. Modern doctors have begun to standardize and integrate, they recognize that the internal wind is not outside evil, but "the body is decadent", It should be the concept of pathogenesis. The striking feature of this time is that the way to dispel wind and the understanding of the wind medicine are quite different from that before. This article discusses the origin, development, integration and application of the "wind" from the three stages. From the original natural natural celestial images, the number of concepts and theories has been formed in the period of < internal classics >, and the five lines of which are formed. The theory of mathematics has been spread for a long time and laid a foundation for the formation of the framework of the traditional Chinese medicine system. Later generations have developed its contents and tried to integrate all kinds of pathogenesis. Therefore, in the six lews, the wind is easy to be confused with all kinds of evil, its concept is easy to confuse, and the scholars try to use various formulas to explain the clinical phenomenon. It is found that the "wind" is not linked to the cause of the cause in the period of the Chinese classics until the "wind" in the inner Sutra. Through the study of the "wind" in the inner Sutra, it is found that the special cause of "wind is the length of a hundred diseases" is deeply studied as a specific cause and other exogenous pathogenic factors. How is it embodied in the clinical literature and the reference to the ancient and modern literature on this? It is found that Han Zhang Zhongjing's theory of typhoid fever has different views on "wind evil" and "inner classic". From the sun's typhoid fever and the sun's stroke, it is known to use the ephedra soup to solve the table and use Guizhi soup to dispel the wind. Most of the use of symplectic temperature has been used up to now. If only the medical machine is obvious, the understanding of "wind for Yang evil" and "wind sexual vent" is difficult to understand itself. Therefore, it is suggested that the clinic may also have the viewpoint of "Yin evil", which can be further discussed by the academic circle. It is necessary to study the impartiality of "wind evil". This article, taking the "wind" as the cause, explores the evolution of the understanding of "wind evil" from the ancient times to the dynasties, and the characteristics of each period of wind excavated to be standardized and summed up. As the first of the "six prostitution" of the cause, it is the body's ability to resist the natural climate. Low, the symptoms of their own symptoms after the illness, after the result of the examination, which is the result of the so-called "cause to know". Professor Xiao Xiangru thought that the early stage of exogenous disease, should directly distinguish the cold, heat, dryness, wet syndrome, proof treatment, medication can achieve the effect. "Internal wind" is not the concept of exogenous pathogenic factors, However, it has been found that the cause of "internal wind" has been mistaken for the pathogenic wind, and the mistaken treatment has been delayed for a thousand years, but it has many connections with the "wind evil". This article has also carried on a deep discussion. Although it is not the main body of the paper, it provides the wind evil as a major turning point for the cause of development. Finally, the theory of "wind" in Buddhism also has the theory of "wind" As an appendix reference, we can see that the content of "wind evil" is rich in Chinese traditional culture.
【學(xué)位授予單位】：北京中醫(yī)藥大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2016
【分類號】：R277.7

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