《黄帝内经》“应时”思想与先秦道家之渊源

《黄帝内经》“应时”思想与先秦道家之渊源

李鸿泓;张其成

【摘要】《黄帝内经》构建了一个以“四时五藏阴阳”(《素问·经脉别论》)为核

心的生命巨系统。在此框架中，“五脏应时”是藏象实质内涵的一个基本理论认识，也贯穿于《黄帝内经》诊断治疗观中。溯本求源，“应时”思想与道家渊源甚深，该词不仅首见于《庄子外篇·天运》，而且就道家核心思想“无为”而论，“无为”的结果是“无不为”，其外在表现正是“与时迁移，应物变化”。其内涵包括应时而为、为而后舍、为之于未兆、为而复归，“应时”思想皆贯穿于其中。不仅如此，庄子的“一龙一蛇，与时俱化”是其重要理念；“安时而处顺，哀乐不能入也。”是其养生要旨；而礼义法度也必须“应时而变”。先秦时代的《鹖冠子》对“应时”思想的阐发也别树一帜。其对“圣人”“至人”“贤人”的判准皆以“应时”为据。故先秦道家对《黄帝内经》“应时”思想有着重要和深远的影响。%HuangDi NeiJing built a big life system which is centered on the theory of ″four seasons five viscer-a Yin and Yang″(Plain Conversation. Special Discussion on Channels and Vessels). In this system,'five zang organs proper to the season' was a basic theoretical cognition of viscera-state substantial connotation throughout the view of diagnosis and treatment in HuangDi NeiJing. Tracing the origin, 'proper to the season' thinking had a long and deep relationship with Taoism. Because this word was first found in Zhuangzi. External pieces. Tianyun, and in terms of the core

thinking ″Wuwei″of Taoism, Wuwei′s result was ″Wubuwei″, and its external manifestation was that 'migra-tion follows seasons, changes get along with things', and its connotation included that 'to do things proper

to the sea-son and then to abandon; to do things before they changed and then to recover'. The thinking of 'proper to the Sea-son' run through this whole process. What's more, Zhuangzi′s saying 'changes sometime like a snake, sometime like a dragon, getting along with seasons' was its important idea. And his another saying 'if someone keeps peaceful and changes according to the whole things in the universe, the sad and happy emotion wouldn't invade the body' was its gist of health preserve. In addition to these, HeGuanZi in pre-Qin times explicated the 'proper to the season' thinking in a new way, and in this book, all the evaluation to the saint were based on 'proper to the season'. So pre-Qin Taoism has a profound and important influence on 'proper to the season' thinking in HuangDi NeiJing.

【期刊名称】《西部中医药》

【年(卷),期】2016(029)010

【总页数】3页(P65-67)

【关键词】《黄帝内经》;应时;思想;先秦道家

【作者】李鸿泓;张其成

【作者单位】北京中医药大学国学院，北京 100029; 北京市石景山区中医医院;北京中医药大学国学院，北京 100029

【正文语种】中文

【中图分类】R221

《黄帝内经》一书构建了一个以“四时五藏阴阳”(《素问·经脉别论篇》)为核心，“五运更始、上应天期”(《素问·气交变大论篇》)的生命巨系统。在《黄帝内经》的理论框架中，“五脏应时”是藏象实质内涵的一个基本理论认识，包含着对人体生命独特的原创性思维意识［1］。这一理论也贯穿于《黄帝内经》诊断治疗观中，表现为在春、夏、秋、冬行针和用药皆异［2］。从更广阔的文化视角来看，整个中国传统文化也是“以时间和整体为本位的［3］。若推本溯源，“应时”思想可远溯至上古时代，“民以四时寒暑日月之行知天”(《吕氏春秋·不苟论》)但从目前文献来看，“应时”一词首先出自《庄子外篇·天运》“礼义法度者，应时而变者也。”可见该思想与道家渊源甚深，笔者对此展开进一步论述。

先秦道家以老子、庄子、列子、杨朱等为主要代表，主要著作除了《老子》《庄子》外，还有《列子》以及《淮南子》中的部分篇章(《中国大百科全书·哲学》)。先秦道家虽然在学派上有所区别，但就其主旨来说:以“道”为本，虚静无为，道法自然。但“无为”并非不作为，“自然”并非不应物，司马谈在《论六家要旨》中认为，道家“因时为业……与时迁移，应物变化，立俗施事，无所不宜。”说明“应时”思想贯穿于其中。“无为”的结果是“无不为”，其外在表现正是“与时迁移，应物变化”，其内涵可以归结为以下4点:

首先是应时而为，也就是明了事物发展时相变化后的“动善时”。河上公注

云:“动不失天时。”可见无为并非独指静相，而是动静有时，“浊以静之徐清，

安以动之徐生”进退之际、动静之间要善于把握好恰当的时间节点方显“无为”。据司马谈的解释，应时而为也是道家参合了阴阳家学说精华的结果。“夫阴阳四时、八位、十二度、二十四节各有教令，顺之者昌，逆之者不死则亡……夫春生夏长，秋收冬藏，此天道之大经也，弗顺则无以为天下纲纪，故曰四时之大顺，不可失也”。老子认为万物“道生之，德蓄之，物形之，势成之”。万物的形成都经历道生、德蓄、物形、势成的动态时相过程。其中，“势”又是影响和决定事物发展变