自然主义的藏族传统医学视域及其当代问题.docx

1、自然主义的藏族传统医学视域及其当代问题自然主义的藏族传统医学视域及其当代问题青海大学医学院（青海，西宁） 童 丽河南大学文学院（河南，开封） 赵成新 摘要：藏族传统医学具有独特的自然主义意蕴，从藏族传统医学理解自然主义，有助于增加我们对有机宇宙论、对自然主义本身的理解、有助于自然主义潜能的实现，有望为我们展现一个更为宽广的亚洲自然主义、国际有机宇宙论的多维图景。本文拟结合藏族传统医学的来源、理论、体系、实践，对自然主义展开描述，分析蕴涵于藏族传统医学中的自然主义。首先，就自然主义的概念对藏族传统医学中的自然主义进行追溯，在藏族传统医学理论的基础之上，解析自然主义的原始意义。同时，通过比较中国传

2、统医学的相关有机哲学观念，凸显自然主义的传统实质；然后，从藏族传统医学的体系出发，分别从人、物、境等的角度出发，对自然主义进行了审视，凸显自然主义的维度；其次，结合当代问题的相关困境，具体分析自然主义解决相关问题的路径、意义及可能前景，凸显自然主义的高度；最后，将自然主义通过藏族传统医学阐述为一种科学实践，融合技术、拓展潜能，凸显自然主义的无边界实践，创造科学未来。关键词： 自然主义，藏族传统医学，潜能藏族传统医学历史悠久，源远流长1，作为中国优秀的民族文化，其具有民族特色的思维方式含有独树一帜的自然主义意蕴，从藏族传统医学的角度理解自然主义，有助于增加我们对有机宇宙论、对自然主义本身的理解、

3、有助于自然主义潜能的实现，有望为未来展现一幅更为宽广的亚洲自然主义、国际有机宇宙论的多维图景。一 、藏族传统医学关于自然与宇宙的图景一、The Prospect of Tibetan Traditional Medicine in Nature and Cosmos Tibetan traditional medicine is an very important part of the world traditional medicine. Looking through the history of Tibetan traditional medicine, we can find tha

4、t the source of the use of medicine can be dated back to the Old Stone Age. In the long history of civilization, the Tibetan forefathers gradually find out the medical functions in some plants as well as they observe many animals heal their wounds after being hurt, so they develop this kind of metho

5、ds to protect human beings. In the Tibetan medical masterpiece Dews and Herbs quotes from previous documentaries that tiger heals itself with yellowish herba violae, the wolf with asparagus, the skylark with alfalfa flower and so on. There are also many recordings of plants, animals and minerals whi

6、ch are used in medicine. All these medicines continue to play a role in the past one thousand years, and still are of great importance in modern clinical practice. With the review of the development of Tibetan traditional medicine, it is clear that the origin and development of medicine is from the

7、snow-capped plateau (which doesnt only include the snow mountain but also the thousands of Snow Mountains, Forest Mountains and Grass Mountains, which grow all kinds of herbs.) During the rule of Srongtsen Gampo, although medicine has come into being, it has loose system and didnt develop well. Unti

8、l Akamatsu Toku took the rein, medicine began to have a good beginning. Through budding, laying a foundation, competition, development and prosperity, now it is well acknowledged that Tibetan medicine has a long history of more than 2300 years. The historical books recorded exactly that the twenty-n

9、inth heir of Tibet, Niande Wu Zhong, born in 394 DC, together with his princess and chancellors buried alive in order to stop leprosy from spread. However, these historical stories dont be explored thoroughly. Just as the professor Magner said in his works The History of Medicine: “Western science a

10、nd western medical scientists always ignore the function of China.” Medical circle also takes the further study and discoveries of Tibetan traditional medicine for granted. Therefore, it is urgent to launch investigations about Tibetan traditional medicine through the aspects of medicine, science an

11、d philosophy. Tibetan medicine is based on the fundamental theory of Three Sources and Five Elements. It targets men as the research aims, at the same time its not confined to men. It is an organic cosmic system which connects cosmos, nature and psychology with men. In the surging age of science dev

12、elopment, it is expected to be a fountain to break the new ground in the future.藏族传统医学是世界传统医学的重要组成部分。溯源藏医药学的历史，可以说在旧石器时代就有了医药的起源。藏族先民在漫长的生活中，逐渐认识到自然界中某些植物的某些药用功能，也观察到自然界中某些动物受伤后的疗创方法，并用其防护人体健康。藏药学巨著晶珠本草就引用了早期文献中的老虎愈伤淡黄地丁、狼愈伤龙须根、云雀愈伤苜蓿花等内容，也有许多植物、矿物、动物入药的记载2，这些药物延续千年，至今仍在临床实践中发挥着重要的作用。回顾藏族传统医学的发展，其发源

13、、发展于雪域高原（雪域并非指雪山，它已成为整个印度北部山脉的成千座雪山、林山和草山的习惯总称，雪域山上生长着各种药草4），先祖松赞干布在位时期，开始有了医药，但比较零散，没有很好的发展，赤松德赞在位的时期，才有了很好的开端5。历史上经历了萌芽、奠基、争鸣和发展、繁荣时期，现在公认藏医学有2300多年的历史3。有史书明确记载的诸如：公元394年出生的第二十九代赞普仲年德伍与王妃、大臣三人为了防止麻风病传染，活着进入了坟墓6；但是这些历史未得到充分的认识，正如玛格纳教授在其名著医学史中所说：“西方的科学和医学史家们一般都忽视中国”7，学界也忽视了对藏医学深入的认识和探讨，亟待从医学、科学、乃至哲学

14、诸多角度开展对藏医学的研究。藏医学以“三因”、“五元”为基础理论，建立了以“人”为研究对象，又不完全局限于人，与宇宙、自然、乃至心理等紧密关联的有机宇宙图式，在科学汹涌发展的时代，有望成为开辟未来道路的源泉。In modern world, naturalism means a lot. The understanding and practice of Tibetan traditional medicine harmonize four circles in the nature: human beings, animals, plants and minerals and also pu

15、t great emphasis on the connection between things and the cosmos. According to Tibetan traditional medicine, long (roughly understand as “energy” or “wind”), chiba (roughly understand as “fire”), peigen (roughly understand as “earth” or “water”) exist in human body. They are the basic elements to he

16、lp people keep healthy as well as the origins of diseases. Just like all the other things in nature, body is made up of five elements (earth, water, fire, wind and emptiness). Five elements are the primary elements of all the existing things in the cosmos, which help form the body of human beings. “

17、The lack of earth makes no shape; the lack of water makes no entity; the lack of fire makes no development; the lack of water makes no growth.” The theory of Three Sources and Five Elements is the principal theory for Tibetan doctors to know about the cosmos, body even diseases. One great person in

18、Tibetan science history, Sanggyai Gyamco chaired and drafted a medical map “Man Tang”, which vividly explicit the contents of Tibetan medical classic Four Medical Dictionaries as well as the explanatory version of Blue Coloured Gaze. In order to make the medical knowledge clear and easy to understan

19、d, the map compares roots, trunk, branches and leaves to parts of body, and draws three trees of life. Here lets take the first tree (picture 1.1) as an example to have a quick look at the Tibetan medical theory.当今世界，自然主义有很多涵义，藏族传统医学的认识及实践既融合大自然的四界：人类、动物、植物、矿物，又注重万物与宇宙的联系。藏医学认为人体内存在的隆（可粗略理解为“气”或“风”）

20、、赤巴（可粗略理解为“火”）、培根（可粗略理解为“土”和“水”）三大因素，既是维持人体基本功能的基础，又是产生疾病的根源，人体与万物、众生一样都是由五元（土、水、火、风、空）组成。五元是宇宙间物质存在的基本元素，人体的形成也离不开五元，“缺土不成形，无水骸难聚，无火不成熟，无水不发育8”。三因、五元理论是藏医认识宇宙、人体乃至疾病的基本理论。藏族科技史上的巨人3第司桑结嘉措主持绘制的医学挂图“曼唐”形象地阐述了藏医药经典著作四部医典的注疏本蓝琉璃的内容，为了使医学内容浅显易懂，曼唐以树木的树根、树干，树枝、树叶为比喻，绘制了三棵生命树，这里暂以第一棵生命树（图1.1）为例窥藏医理论之一斑。Th

21、e first tree describes the physiological functions of a healthy body. Take the branches of three sources, seven materials and three wastes to describe the physiological function of body. The blue leaves on the branch of three sources represent long, while the yellow ones represent chiba, and the whi

22、te ones represent peigen. Three sources are the origins of the formation of a body as well as the development of diseases and death. The leaves on the branch of seven materials describe the following seven materials: chyle, blood, muscles, fat, bones, marrow, semen. The describing of people on waste

23、 branches who are urinating, defecating and sweating means three wastes of human beings: urine, excrement and sweat. If the three sources are balanced with each other, the body will function well and people are healthy and far away from illness. Then, there will be two blossomed flowers at the top o

24、f the tree, with colorful fruit in the centre of it. The flower represents health and longevity; while the fruit represents fortune and happiness that benefits from health. Pathological branches symbol different kinds of diseases. The pathological roots branch means that all the internal anguish and

25、 physiological discomforts are caused by ignorance, greed, anger and silliness. The pathological causes branch means that weather, food, activity and psychology play an important role in affecting health. The branch describing ways to get diseases demonstrates the condition of body. Apart from the a

26、bove, there are branches to describe the lifestyle, the spread of diseases, the transformation of diseases and the cause of death. From picture (1.1) we can see a life branch describing the life in every stage. The leave describing an old man with a crane means the excessive long inside body when on

27、e walks into his old age; the leave describing a man collecting corn means chiba is excessive in autumn; there are two leaves beneath the branch: one is a woman burned by fierce fire; the other is a man overwhelmed by cold blue water. These are the two final states of all diseases: heat and cold. 第一

28、棵生命树的生理树杆描绘健康身体的生理机能，以三因枝，七物质枝，三泄物枝描绘人体的生理功能：三因枝上的树叶，蓝色代表隆，黄色叶片代表赤巴，白色叶片代表培根，三因既是最初是形成身体的因，也是疾病发展和死亡的因；七物质枝上的树叶依次绘有乳糜、血液、肌肉、脂肪、骨骼、骨髓、精液七种；泄物枝上画出小解、排便和流汗的人，表示人体的三种排泄物：尿液、粪便、汗液；三因平衡，人体正常，健康，无病，树冠上就开有两朵鲜艳盛开的大花，花瓣中央有七彩的果实，花朵代表没有病苦的健康和长寿，果实代表我们因健康可以享受的财富和安乐。病理树杆的树叶象征各种不同的疾病；病根枝讲人内心的痛苦烦恼和生理的不适都是由人的无明和贪、嗔、

29、痴等情绪的困扰所导致；病因枝说明气候、饮食、行为和心理等影响人体健康；发病途径的树枝描述疾病入侵身体的状况；此外，还有生活起居的树枝、疾病传播的树枝以及表示疾病转变、死亡原因的树枝，从图1.1中，我们可以看到一根描述人体各个阶段的生活树枝：拄杖老人的叶片表示人年老时体内隆的偏盛，采收稻谷人的叶片，表示赤巴在秋天偏盛的情形；最下面的树枝上画有两片树叶：一片是被烈火吞噬的妇人；另一片是被冰冷的蓝水包围的男性，这是所有疾病最终的两种状态：热和寒。 图1.1The understanding of body and nature is originated from the cosmology of

30、Tibetan forefathers. The cosmos generates heavy wind in emptiness and forms it into wind vortex; above the vortex, forms the ocean; above the ocean, forms the land; in the center of it, exists a mountain king Xu Mi Mountain; around Xu Mi is Seven Gold Mountain; among Xu Mi stands an Asura Town with

31、all kinds of palaces at the top. According to space, the world can be divided into the world of underground, on the ground and the heaven. We can quote from the Time Wheel Classics to thoroughly have a quick look at the thought of cosmic model (picture 1.2). The outside circle is bright colorful rin

32、g, inward green stands for emptiness, black circle symbols wind, while red one is fire, white is water, yellow is earth. Time Wheel Classics includes outside one and inside one and in the 17th century it is listed as the second article in the first chapter in Tripitaka of Beijing published. The insi

33、de time wheel classics tells the formation of physiology, the development of embryo, etiology and pathology, medicine and healthcare as well as the regulation of blood.藏医对于人体、自然的认识源于古代藏族先民的宇宙观：宇宙在虚空中产生大风并形成风轮；在风轮之上形成大海；在大海上有黄金构成的大地，大地中央有山王须弥山；须弥山周围有七金山；须弥山间有阿修罗城，山顶有各种宫殿。按层次分为地下世界，地上世界和天上世界9。我们可以借用时轮经（全称时轮金刚大根本续经）中的图