《黄帝内经》关、阖、枢理论解读

关、阖、枢理论出自《黄帝内经》,对其理论内涵的解读历代分歧甚大。本文通过还原其出处经文《灵枢·根结》《素问·阴阳离合论》《素问·皮部论》的成篇背景,提出关、阖、枢应视为经、络、皮部联系系统的功能模式,其中阳经之气受天阳之气的影响而布散于表,开气门而与天气相通,主外之皮肉筋骨;阴经之气受水谷之气充养,回输腑脏。阴阳经又以关、阖、枢的形式气化相通,构成人身内之脏腑、外之皮肉筋骨与外界沟通之门户。《素问·皮部论》补充了内外邪气按三阴三阳关-阖-枢传变的模式,并为用调经刺络法治疗外经病和脏腑病提供理论依据。

Theoretical Interpretation of Theory of Guan,He and Shu in Huangdi Neijing

The theory of Guan, He and Shu is based on the Huangdi Neijing,and there are great differences in the interpretation of its theoretical connotation in the past dynasties.By restoring the background of the Genjie of Ling Shu,Yinyang Lihe Lun of Su Wen,Pibu Lun of Su Wen,it is proposed that Guan, He and Shu should be regarded as the functional model of the connection system of meridians, collaterals and skin.The qi of yang meridians is scattered on the surface under the influence of the qi of the sun.It opens the stigma and is connected with the weather.It is the skin, flesh, muscles and bones outside the main body;the qi of yin meridians is replenished by the qi of water and food and transmitted back to the internal organs.The yin-yang meridians are gasified and connected in the form of Guan, He and Shu, forming a gateway for people′s internal organs and external skin, flesh, muscles and bones to communicate with the outside world.Pibu Lun of Su Wen complements the mode of internal and external pathogenic qi changing according to Guan-He-Shu of three yin and three yang, and provides a theoretical basis for the treatment of external meridian diseases and visceral diseases by regulating meridians and pricking collaterals.