佛教医学和中医心身医学思想比较研究

发布时间：2017-12-28 02:30

本文关键词：佛教医学和中医心身医学思想比较研究　出处：《湖北中医药大学》2016年博士论文　论文类型：学位论文

【摘要】：目的:1探讨比较中医和佛教医学生命种类观、生命起源观及生命过程观。2探讨比较中医和佛教医学心身医学生理观。3探讨比较中医和佛教医学心身医学病理观,主要包括病因观、诊断治疗观。4探析佛教医学心身医学对中医研究的启示与借鉴。方法:本论文属于中医和佛教医学交叉学科文献研究,主要运用文献分析法,包含对中医和佛教医学古代文献与现代文献的文献分析和理论比较。结果:从生理和病理的角度而言,中医和佛教医学的共同点在于二者都注重心身关系,因此本论文侧重于从心身医学思想的角度去比较二者的异同。建立在佛教教理上的佛教医学和中医的生命观是其蕴含的心身医学思想的理论基础,本论文首先对佛教医学和中医的生命观进行简要比较。生命观的比较主要从生命种类观、生命起源观以及生命过程观等三个方面展开。通过比较发现:从生命种类的划分而言,《黄帝内经》和佛教都把“心”的因素作为划分生命种类的重要标准,即动物类生命有心知、植物类生命无心知,有情生命有情识识、无情生命无情识。当然,《黄帝内经》和佛教对生命种类描述的差异还是很大的。从生命起源观的角度而言,《黄帝内经》和佛教都明确指出了父精母血或父母精气对于生命出生的重要性,不同之处在于,佛教更强调了识(即阿赖耶识)对于生命出生的独特作用。中医和佛教医学都认为,随着时间推移、年龄增长,生命必然会由盛转虚而终。佛教和《黄帝内经》在描述生命过程的不同之处在于,佛教认为人生命的本识或阿赖耶识是不生不灭、恒常存在的,有生、老、病、死的只是每一世的身心而已。在比较佛教医学和中医的生命观基础上,本论文着眼于中医和佛教医学心身医学思想的生理观和病理观两个方面的比较。生理观的比较主要探讨各自心理与躯体(身)的特质和关系。通过比较发现,中医的“形与神俱观”和佛教医学的“五蕴心身观”有如下相同之处:中医和佛教医学都认为生命包含身与心两方面,中医称形与神,佛教医学称色蕴与受、想、行、识蕴,佛教经典有时甚至也同样采用形和神的称谓来描述生命;都认为每一个生命的产生都和父精母血有关;二者都认为身是心的基础,中医认为神、魂、魄、意、志等是建立在五脏、血气、荣卫的功能活动基础上的,佛教医学认为受蕴、想蕴、行蕴是建立在识蕴基础之上的,而识蕴的产生又是以色蕴为条件(缘)产生的。中医的“形与神俱观”和佛教医学的“五蕴心身观”的不同之处在于:中医和佛教医学心身医学生理观在心的内涵、种类以及起源上的解读有别,中医的“神”的含义是涵盖身、心两方面的,这一点和佛教医学有很大的区别,佛教医学的受蕴、想蕴、行蕴、识蕴等四蕴、眼识、耳识、鼻识、口识、身识、意识等六识只是指心,和身(色蕴)在内涵上完全不同。关于心的种类,中医除了提出五神理论和七情学说,佛教医学则有“八识”之说。关于心的起源,中医认为阴阳两精相结合产生了神,佛教医学把五蕴身心比喻为“宅”,而“宅主”则是“本识”,即五蕴身心都是本识籍外缘(条件)而出生的。二者对心身关系的解读不同,中医认为神以及魂、魄、意、志分别为五脏所藏,还提出神、魂、魄、意、志以血、营、脉、气、精为舍的理论,佛教医学则认为每一个生命的心(即识蕴等四蕴)以身(包括眼、耳、鼻、舌以及眼、耳、鼻、舌之外的身体部分)为基础产生后,是和身并行运作,而且识蕴等四蕴在睡着无梦、晕倒等五种情况下是不存在的,待这五种情况消失后再行出生。和中医最不同之处在于,每个生命那个不生不灭的心(即入胎识)是不生不灭的。中医“形与神俱观”和佛教医学“五蕴心身观”对心身关系的主从关系的解读也不同。中医认为形神关系本质上就是物质与精神的关系,形体是第一位的、精神是第二位的,但从神作为生命活动的主宰层面来看的话,“神”在形神关系里面又居于主导地位,即神为形之主。佛教医学则认为,在心身关系之中,心是主导是非常确定的,佛教“三界唯心”的理论明确的做了表达。生理观的比较主要探讨心身疾病病因、诊断治疗两个方面的异同。通过比较发现,中医与佛教医学心身医学病因观有如下相同点:二者皆强调心理因素在导致躯体疾病中的主要作用,具有心身医学病因观的内在特质。而且,佛教医学也强调躯体疾病的表现形式就是四大不调和,这一思想与中医理论阴阳五行学说非常近似,从某种程度上来讲,两者都是从整体、系统的角度来看待人体的疾病表现形式。二者都强调欲望是导致疾病的主要原因。中医和佛教医学在心身医学病因观上的不同之处在于:中医在强调心理异常(神的异常)可能造成躯体生理病变(形的病变)的同时,也认为躯体异常(形的异常)可以导致心理方面的变化,佛教医学则没有类似的详细说明。意业之业报致病是佛教医学有别于中医的比较独特的心身医学病因观。通过比较发现,中医与佛教医学心身医学诊断治疗观有如下异同点:二者在心身疾病的诊断方面都强调心理方面的因素,所不同在于,中医对诊断时需要考量的心理、社会因素的叙述比佛教医学更具体,中医的心身疾病的诊断方法也比佛教医学更明确。在心身疾病治疗方面,中医治神为先,佛教医学以心治心,都强调心理方面的因素,所不同之处在于,佛教医学对心的治疗的理论相对比中医更深广些、治疗方法相对比中医更具体些。另外,中医和佛教医学都有使用咒的方式治病。中医有运用药物治疗心身疾病之心理异常的情况,佛教医学似乎没有类似用药物治疗心身疾病之心理异常的情形。结论:从历史的角度讲,佛教医学和中医之间有很深的文化渊源,在漫漫历史长河之中,二者一直在互相影响和借鉴。从心身医学生理和病理的角度而言,中医和佛教医学的共同点在于二者都注重心身关系、重视心的作用,但因为各种原因,中医在理论研究、临床诊断治疗、疾病预防、养生保健过程中,身心同诊同治特别是心理调治方面没有得到足够重视,这和生命本身的生理心理并存并重的特质不相对称。在心理因素(如心理压力、压抑等)导致躯体病变乃至身心皆苦的医学和人文现象日渐增多的时代大背景下,站在辩证唯物主义学术观的角度,我们可以借鉴佛教医学对心理、心理致病、心理治病等方面的理论和方法,将人的心理和社会生命真正纳入中医医学本体研究,可以开启中医医学研究的新角度。“身心二元论”是佛教医学的哲学基础,也是佛教医学重视身心同治、治心为主的理论基础。站在“身心二元论”的角度,挖掘、整理中医典籍中的心身关系理论,吸收包括佛教医学在内的多种医学学科的心身医学思想,以顺应现代医学的多理论整合之大趋势,并以心身并重的理念重构中医生理病理理论体系,把心身并重的理念一以贯之于中医辩证论治的整个过程之中。
[Abstract]:Objective: 1 to compare the concept of species of life, the concept of life origin and the concept of life process in traditional Chinese medicine and Buddhism. 2 to compare the physiologic view of psychosomatic medicine in traditional Chinese medicine and Buddhist medicine. 3 to compare the pathological view of psychosomatic medicine in traditional Chinese medicine and Buddhist medicine, mainly including the concept of etiology and the concept of diagnosis and treatment. 4 probe into the enlightenment and reference of the Buddhist psychosomatic medicine to the research of traditional Chinese medicine. Methods: This paper belongs to the cross disciplinary literature research of Chinese medicine and Buddhist medicine, mainly using the method of literature analysis, including the literature analysis and theoretical comparison of ancient and modern literatures of traditional Chinese medicine and Buddhist medicine. Results: from a physiological and pathological point of view, the common point of TCM and Buddhist medicine is that the two all pay attention to psychosomatic relationship. Therefore, this paper focuses on the similarities and differences between the two from the perspective of psychosomatic medicine. Based on the teachings of Buddhism on Buddhism and Chinese medicine's view of life is the theoretical basis of its psychosomatic medicine thought, this paper first gives a brief comparison of Buddhism and Chinese medicine view of life. The comparison of the view of life mainly from three aspects, such as the concept of life type, the concept of life origin and the view of life process. Through comparison, it is found that from the division of life categories, Huangdi Neijing and Buddhism all regard "heart" as an important criterion for dividing life types, that is, animal life is heart conscious, plant life is unaware, sentient life, sentient knowledge and heartless life are heartless. Of course, the differences in the description of the species of life in the Huangdi Neijing and Buddhism are still great. From the view of the origin of life, the "Yellow Emperor" and Buddhism are clearly pointed out that the essence of the father mother blood or parents is important for life essence was born, the difference is that Buddhism emphasizes knowledge (i.e. Alaya) for the unique role of life was born. Traditional Chinese medicine and Buddhist medicine all think that with the time and age, life will inevitably turn from prosperity to end. Buddhism and the "Yellow Emperor" to describe the difference between the process of life lies in the Buddhism thought the person life the general or Alayavijnana is constant, there is neither dying nor born, birth and death is each of the world's physical and mental. Based on the comparison of Buddhist medicine and life view of traditional Chinese medicine, this paper focuses on two aspects of physiology and pathology of psychosomatic medicine thought of traditional Chinese medicine and Buddhist medicine. The comparison of physiological views mainly discusses the characteristics and relationships of their respective psychology and body (body). By comparison, the traditional Chinese medicine "and God club" and "the five khandas Buddhist medicine psychosomatic concept" are common: Chinese medicine and Buddhism medicine think life contains the body and mind two aspects, Chinese medicine called with God, Buddhism medicine said color and thought, and in general, in the Buddhist scriptures sometimes also used to describe the shape of God's name and life; that every life can produce and father mother blood; all two think that is the heart of the Chinese medicine foundation, God, soul, soul, meaning, history and other activities is established on the basis of the five internal organs, blood, Rong Wei, Buddhist Medicine by Yun Yun, Yun, want to line is built on the basis of knowledge in knowledge, accumulate is generated on the condition of color in the (edge). The traditional Chinese medicine "and God club" and "the five khandas Buddhist medicine psychosomatic concept is different: Chinese Buddhist medicine and psychosomatic medicine physiology are different in the heart of the connotation, types and origins of the Chinese interpretation of the meaning of" God "is covered two aspects of body and mind, this point there is a big difference between medicine and Buddhism, Buddhist medicine by Yun, Yun Yun, general think, four Yun Yun, eyes, ears, nose, mouth knowledge general knowledge, body awareness, consciousness and six general refers only to heart and body (color khandha) is completely different in connotation. Of a kind heart, in addition to traditional Chinese medicine theory and put forward five gods of Buddhist medicine has seven emotions theory, "eight" said. About the origin of the heart, traditional Chinese medicine that the essence of yin and yang two combining the God, the "physical and mental metaphor for Buddhist medicine" home "and" home "is" the knowledge ", which is the general membership of the five aggregates and the outer edge (condition) born. The two interpretation of the relationship of different Chinese medicine that God and the soul, soul, mind, who were five hidden, also put God, soul and soul, Italy, annals in blood, camp, pulse, gas, fine homes for theory of Buddhist medicine is that every life of the heart (i.e. in the four general Yun) being (including part of the body outside the eye, ear, nose and tongue, eyes, ears, nose, tongue) is based, and parallel operation, and in four in the general in the five case, fall asleep without dream faint is not exist, to disappear of the five cases after birth. The traditional Chinese medicine and the difference is that every life that the heart (i.e. neither dying nor born Rutai consciousness) is neither dying nor born. Chinese medicine "and God club" and "the five khandas Buddhist medicine psychosomatic concept" interpretation of the master-slave relationship relationship is different. Chinese medicine believes that the relationship is essentially the relation between material and spirit, body, spirit is the first second, but from God as life activities dominate the level of words, "God" and in the leading position in the relationship of form and spirit, which is the main form of god. The Buddhist medicine believes that in the relationship, the heart is dominant is very determined, the theory of Buddhism "three realms idealism" made clear expression. The comparison of physiological views mainly discusses the similarities and differences between the two aspects of the cause of psychosomatic disease and the diagnosis and treatment. Through comparison, it is found that the etiology of TCM and Buddhist medicine psychosomatic medicine has the following similarities: the two all emphasize the main role of psychological factors in causing physical diseases, and have the inherent characteristics of psychosomatic etiology. Moreover, the Buddhist medicine also emphasizes that the form of the body disease is the four disharmony, which is very similar to the theory of the five elements of yin and Yang in the theory of traditional Chinese medicine, from a certain course.
【学位授予单位】：湖北中医药大学
【学位级别】：博士
【学位授予年份】：2016
【分类号】：R2-03

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