The theory of Tibetan image is the core of the basic theory of traditional Chinese medicine. "Xiang" is one of the most basic concepts in TCM theory. Although its meaning has been brought into play in later generations, the meaning of "elephant" in Tibetan images is mostly considered to refer to images, phenomena and signs, which are the external manifestations of internal organs and the normal and abnormal changes of "Tibet" [1]. However, the author believes that it is not comprehensive enough to limit the "image" of Tibetan elephants to external manifestations. This paper will trace back to the source and analyze the generation, concept and classification of Tibetan image. 1 The original meaning of the word "elephant" is mammalian elephant. It is mentioned in Mandarin Chu that "rhinoceros, yak and elephant" in Bapu language means animal elephant. Another example is "Shuo Wen Jie Zi": "Elephant, a big beast in South Vietnam, with a long nose and long teeth." Since then, "image" has derived a variety of meanings, and I think there are mainly the following three kinds: First, various tangible and visible images, such as objects, appearances, astronomical phenomena, appearances and so on. "Shangshu Yu Shu" said: "I want to see the images of the ancients, the sun, the moon and the stars, the morning light and the mountains, and the dragons, flowers and insects will meet." The "image" in this paper is a physical image. Shangshu Shangshu said: "It is to judge wonders and seek the world by appearance", and the "image" here is to explain appearances. "Mandarin Zhou Yu" records: "The husband does not follow the elephant, and the small things do not follow the text." Here, "elephant" means astronomical phenomena. Yi zhuan copula says: "seeing is the image of words, and form is the instrument of words." This "image" is the appearance. Second, it has a variety of abstract meanings, such as not only referring to intangible but perceptible phenomena and signs, but also using "images" to communicate and express the similarities between things, as well as the imitation and symbolic significance of hexagrams and other things in the world. In Guoyu Yujin, it is said that "everything in heaven must be like this", and in Zuo Zhuan's Nine Years of "xianggong" in the Spring and Autumn Period, it is said that "there is no national chaos, and it is unknown". The "image" above is the phenomenon and symbol. "Mandarin Zhou Yu" says: "Husband's government is like music, music is like harmony, and harmony is like harmony." Here "image" means "image", pointing out that politics is like music, indicating the similarity of their meanings. Zhu Duan Shuo Wen Jie Zi says: "Ancient books are often empty. Like, it seems that all images, images and empty words should be followed, while scholars often do images. Like a line and like a waste. " The most prominent feature of "image" in Zhouyi is divination. In the Book of Changes, "it is the image of the old husband, and the sage has the vision of the world, but he deliberately describes it appropriately, which is the image of the old saying". The "images" at the beginning and end of the above article refer to divinatory symbols. Third, it refers to the "virtual image" with the speculative characteristics of ancient philosophy, that is, thinking activities such as imagination, image, symbol and taking images. "Han Feizi relieves labor" says: "People want to see the image of life, but get the bone of the image of death, and the picture of the case thinks about their life, so the thinker is called the image. Although this road is inaudible, saints hold their merits to observe its shape. " The ancients used dead ivory and elephant bones to imagine living elephants. It can be seen that the "elephant" here, in addition to the beast with a long nose, also contains the meaning of imagination. Virtual images obtained through mental imagination can all be called "images", so the meaning of "images" is not limited to tangible or intangible. At the same time, with the infiltration of ancient philosophical thinking, the meaning of "image" has evolved into "image-taking thinking", that is, things unrelated to it (including concrete or abstract things) are abstractly summarized according to similarity or * * * similarity to form an "image", and then a representative concrete thing is used as a symbol to form a "legal image" [2], which refers to a special meaning. "The Book of Changes under the Cohesion" says: "Those who change are like that. Elephant also, elephant also, "yes" means "elephant" as a verb, which means thinking in images. It can be seen that "image" begins with the meaning of animal image, and its connotation is gradually abstracted from referring to some specific things and phenomena due to the reasons of words (ambiguity of exegesis, change of font, etc.). ) .2 The concept of "image" of Tibetan image The construction of the theory of Tibetan image in traditional Chinese medicine began with ancient anatomy, and its formation is closely related to the long-term observation of human physiological and pathological phenomena and the continuous accumulation of clinical practice. The understanding of human internal organs in Huangdi Neijing was deeply influenced by the ancient philosophy of Yin-Yang and Five Elements, which pointed to both the organs of anatomical entities and the organs of philosophical symbols. And some functions, almost divorced from the entity, completely point to its philosophical proposition [3]. Therefore, the concept of "image" as "hidden image" is also deeply infiltrated by ancient philosophical thinking and has many meanings. First of all, the "image" of Tibetan elephants has iconicity, that is, the specific morphological structure of internal organs. Just as "heart" is a hieroglyph, it actually refers to the heart of a solid organ of the human body. " Shuo Wen Jie Zi says: "The human heart is hidden in the soil and the body is pictographic", which is what it means. "Introduction to Medicine" holds that "the heart is the master of the body and the official of the monarch. There is a heart of flesh and blood, shaped like an unopened lotus, living in the lungs and liver; With the heart of the gods, the qi and blood of the gods are the essence of life, and everything flourishes from this. If you don't color the image, you can say yes orno. " Here, "image" means that the heart of the gods has no specific anatomical shape and position. Secondly, the "image" of Tibetan images refers to all visible or perceptible phenomena and signs, that is, the external manifestations of physiological functions and pathological changes of zang-fu organs. "Six Stories of Su Wen Tibetan Elephants" contains: "The emperor said: What about Tibetan elephants? Qi Bo said: the heart is the foundation of life, and the change of God is also in the face, which is full of blood, yang in the yang, and qi in the summer; Lung is the foundation of qi, and so is God. Its flowers are in the hair, filling the skin, being the Taiyin in the Yang, and passing the autumn air. " Bing Wang in the Tang Dynasty commented: "Image refers to what you see outside ("seeing "and" being present "), and so do people who can read it. Zhang Ming Jie Bin also pointed out in the classic: "Like, like also." . Hidden inside, the shape is seen outside, so it is called Tibetan elephant. Accordingly, the "image" of Tibetan elephants refers to the physiological and pathological signs of zang-fu organs. In Su Wen Xuan Ming Five Qi, he said: "The five veins should be like, liver pulse string, heart pulse hook, spleen pulse generation, lung pulse hair and kidney pulse stone, which are the veins of the five internal organs." It is emphasized that "image" refers to various manifestations and signs that the physiological and pathological state of internal organs is reflected on the body surface. Finally, the "image" of Tibetan elephants has the characteristics of ancient philosophical thinking, which contains the meaning of imagination and analogy, that is, comparing the zang-fu organs with the corresponding things and phenomena in nature, such as four seasons, yin and yang, five elements, and finding the corresponding relationship through abstract thinking. Thinking about "image" is a unique way of thinking in ancient China. "Zang" by image quantity is the most important research method to infer the function of zang-fu organs, which is very important to the formation of Zang-xiang theory. There is a comment in Su Wen's Theory on the Formation of Five Organs: "The husband's pulse is small, large, slippery, astringent, floating and heavy, which can refer to others; The image of Wuzang can be compared. Bing Wang explained this: "Images are meteorological. Although the five internal organs are hidden, the weather, especially the analogy. who is it? The liver is as straight as wood, the heart inflammation is like fire, the spleen is as quiet as earth, the lungs are as hard as gold, and the kidneys are as moist as water. If the husband is like this, he will make many predictions. Among them, those that change with things and bypass the law can be pushed by the same kind. In Zhang Zhicong's Notes on Su Wen in Qing Dynasty, there is a saying: "If you like someone, you like it too. In the image of viscera, in order to correspond to the yin and yang of heaven and earth. "The above texts all point out that" image "is the internal and essential image of zang-fu organs corresponding to the yin and yang of heaven and earth, which has the meaning of imagination and association and contains the thinking process of deduction. Therefore, the "image" of the Tibetan image starts from the specific form of the zang-fu organs, and finds out the relationship between the zang-fu organs and the body's official orifices, four seasons of yin and yang through intuitive observation and abstract thinking. Then, compared with the characteristics of the five elements, the characteristics of the five elements are regarded as the legal image of the functions of the zang-fu organs, and according to the "image" of the five elements, nature and human body are divided into five categories, forming a Tibetan image system. Classification of Tibetan Elephants The word "Tibetan Elephant" appeared twice in Huangdi Neijing, that is, the titles of six Tibetan Elephants in Su Wen and the question "What is a Tibetan Elephant" in this paper. "Tibetan Elephant" and "Elephant" are interrelated, and it is also found in "What is hidden in the sun" in Su Wen Jing Lun. The concept of "image" is the infiltration and application of the category of Tibetan image in China's ancient philosophy in the field of traditional Chinese medicine. According to the concept of "image" of Tibetan elephants, it not only refers to the anatomical form of zang-fu organs, but also refers to all visible or knowable physiological and pathological manifestations of zang-fu organs, and also includes the characteristics of image-taking thinking. The author thinks that "image" of Tibetan elephants can be divided into four categories: morphological image, physiological image, pathological image and natural image. 3. 1 "Morphological image" refers to the anatomical shape and position of internal organs hidden in the human body. According to the cloud "lung deficiency is like a honeycomb" in "Medical Required Reading", that is to say, the lung is an organ containing gas, with loose tissue structure and holes inside, which is the appearance of the lung. 3.2 "Physiological image" refers to all external manifestations of physiological functions of human internal organs. As a living person, its "image" is extremely rich and constantly changing, which can dynamically, vividly and truly reflect the state of internal physiological functions and its various changes. Taking "the heart governs the blood vessels" as an example, whether its physiological function is normal is mainly manifested in four aspects: pulse condition, complexion, tongue condition and chest feeling. Like "Su Wen? Six Zangxiang theory: "The heart is the foundation of life, and the change of God is also in the face, which is filled in the blood vessel" Lingshu Pulse Degree ":"The heart and qi are connected to the tongue, and the tongue can know five flavors. "The reason is that the heart is in line with the pulse in the body, and its flower (one of its physiological functions is manifested in the outside) is in the face, and it is enlightened by the tongue and resides in the chest. If the physiological function of the heart governing the blood vessels is normal, the pulse condition is mild and powerful, the complexion is ruddy and shiny, and the tongue is red and shiny. 3.3 "Pathological image" refers to all pathological phenomena that appear outside after the dysfunction of viscera. Still taking "the heart governs the blood vessels" as an example, if the heart-qi is insufficient, the blood is deficient and the pulse condition is unfavorable, abnormal manifestations can be seen in the aspects of pulse condition, complexion and tongue condition. And abnormal emotions will also appear in the heart and chest. Such as dull complexion, light and fat tongue, weak pulse, palpitation, chest tightness and shortness of breath, are mostly heart-qi deficiency; People with dull complexion, purple tongue color, heavy and astringent pulse (irregular pulse rhythm) and oppression and pain in precordial area are mostly caused by obstruction of heart pulse. In addition, other heart diseases that affect the function of the main blood vessels of the heart can also be reflected from the above four aspects. Excessive fire in the heart (true fire) or insufficient fire in the heart (deficiency fire) can accelerate the heartbeat and expand the veins, so symptoms such as blushing face, red tongue, rapid pulse and chest tightness can occur. 3.4 "The image of nature" is the image of five phases, five seasons, climate, five flavors, five tones and five grains between zang-fu organs and nature, which is based on the characteristics of five elements. For example, "Su Wenyin Yang Ying Xiang Da Lun" said: "East wind, wind gives birth to wood, wood gives birth to acid, acid gives birth to liver, liver gives birth to muscle, muscle gives birth to heart, liver dominates eyes, and it is the wind of the sky, the wood of the earth, the muscle of the body, the liver hides, the color is pale, the sound corner, the call of sound, the change of grip, and the ignorance of eyes. That is, based on the characteristics of the five elements, some things and phenomena in nature are connected with the five internal organs, five bodies, five facial features, five tones and changes of the human body by deductive method, so as to build a five-element system connecting the internal and external environment of the human body and establish the overall concept of human integrity and the unity of man and the natural environment. To sum up, the meaning of "image" extends from a single animal image to a concrete image to all visible or perceptible phenomena and appearances, and then has the meaning of taking images. The concept of "image" transplanted into the field of Tibetan image theory of traditional Chinese medicine also has multiple meanings. The "image" of Tibetan elephants not only contains the meaning of images, but also has the meaning of external manifestations, which refers to all visible or perceptible external manifestations of physiological functions and pathological changes of zang-fu organs. At the same time, it has the characteristics of image-taking thinking, that is, taking the characteristics of the five elements as the legal image of the function of zang-fu organs, and connecting some things and phenomena in nature with the zang-fu organs of the human body through deduction, thus constructing a five-element system that connects the internal and external environment of the human body and establishing the human body. In view of this, the images of Tibetan elephants can be divided into four categories: physical images, physiological images, pathological images and natural images.
Answer supplement
The word "Tibetan elephant" first appeared in Su Wen's Six Stories of Tibetan Elephants. Zang refers to the internal organs hidden in the body, and Xiang refers to the explicit physiological and pathological phenomenon. Tibetan elephants include various visceral entities and various signs of their physiological activities and pathological changes. Zangxiang theory is a theory that studies the physiological functions, pathological changes and their relationships of human organs. It is a very important part of the theoretical system of traditional Chinese medicine, which was summed up by doctors in past dynasties on the basis of medical practice and under the guidance of the theory of Yin-Yang and Five Elements.