Tangyuan (Rice Dumplings)

Summary: Tangyuan are traditional Chinese rice dumplings served in sweet broth, symbolizing family reunion and consumed during festivals.

## Overview

Tangyuan (汤圆) are traditional Chinese food made from glutinous rice flour, typically served in hot water or sweet broth. They are round, symbolizing completeness and reunion in Chinese culture, and are particularly popular during the Lantern Festival and other celebrations. The name "tangyuan" refers to the fact that these dumplings are served in soup, while "yuanxiao" is a common alternative name, especially in northern China. These dumplings come in various fillings, both sweet and savory, and have evolved significantly throughout Chinese history, with regional variations developed across different parts of the country.

## History

### Origin Legends

The history of tangyuan can be traced back to ancient times with multiple origin legends. The most widely known story relates to a palace maid named "Yuanxiao" during Emperor Wu of Han's reign. According to legend, Yuanxiao wept daily for her family. To help her reunite with her family, the scholar Dongfang Shu told Emperor Wu that the Fire God would burn Chang'an on the 15th day of the first lunar month unless the entire city prepared Yuanxiao's favorite tangyuan as offerings. The emperor agreed, allowing Yuanxiao to make tangyuan for everyone, which eventually enabled her to reunite with her family. Another legend connects tangyuan to King Zhao of Chu during the late Spring and Autumn period. When returning to his restored kingdom, King Zhao saw sweet white-red floating objects on the river. Confucius called them "floating apple fruits" and predicted that whoever obtained them would have signs of revival. The king then ordered his men to imitate these objects using flour with hawthorn filling, creating red tangyuan to commemorate the occasion.

### Song Dynasty

During the Song Dynasty, eating tangyuan became widely popular and became an important symbol of the Lantern Festival. In Mingzhou (present-day Ningbo, Zhejiang), a new type of tangyuan emerged, made from black sesame seeds, lard, and white sugar. The black sesame was ground into powder, mixed with lard and sugar to form the filling, then wrapped in glutinous rice flour into round shapes. These were first called "fuyuanzi" and later "yuanxiao," with businesspeople calling them "yuanbao" (gold ingots) for auspicious reasons. Historical records such as "Pingyuan Xugao," "Shiguang Ji," and "Daming Yitong Fu" indicate that tangyuan became a seasonal food for celebrating the Lantern Festival during the Song Dynasty.

In the Northern Song, "Dongjing Menghua Lu" and in the Southern Song, "Wulin Shishi" both documented people eating "yuanzi" or "shatuan" during the Lantern Festival. According to these texts, there were various types of tangyuan, including those made with Chinese yam and kumquat. The "rutang yuanzi" made with black sesame, lard, and white sugar was most similar to today's Ningbo sesame tangyuan. The famous Southern Song poetess Zhu Shuzhen wrote a poem praising the sweet, soft tangyuan as tastier than chicken or crab. By the Southern Song Dynasty, tangyuan preparation techniques had become quite sophisticated, with detailed recipes recorded in texts like "Zhongfei Lu."

### Ming and Qing Dynasties

After the Ming Dynasty, the "yuanzi" class of foods from the Song Dynasty became known as tangyuan or yuanxiao. The name "yuanxiao" was mainly popular in northern regions, while "tangyuan" was more common in the south. Historical texts from this period, such as "Xihu Youlan Zhiyu" and "Zhuozhong Zhi," mention "fentuan" (powder balls) which likely refers to tangyuan. During the Ming Dynasty, eating tangyuan on the 15th day of the first lunar month became customary, often consumed after ancestral worship with family and fellow townspeople.

In the Qing Dynasty, eating tangyuan during the Lantern Festival became even more popular. Various regional specialties emerged, such as Lai tangyuan in Chengdu, Ling tangyuan in Chongqing, Leisha tangyuan in Shanghai, Wuse tangyuan in Suzhou, Sixi tangyuan in Guangdong, and cairou tangyuan in Taiwan. The chef Yuan Mei and his team in the Qing Dynasty experimented with both sweet and savory fillings, creating innovative varieties like radish tangyuan and water powder tangyuan. Yuan Mei documented these recipes in his famous work "Suiyuan Shidan" ("The Foodie's Manual").

### Republican Era

After the Xinhai Revolution in 1911, Yuan Shikai became the provisional president and reportedly disliked the name "yuanxiao" because it sounded similar to "yuan xiao" (Yuan disappears). In 1913, he ordered the name to be changed to "tangyuan" to avoid this association.

## Key Information

| Category | Description |
|----------|-------------|
| Chinese Name | 汤圆 (Tangyuan) |
| Alternative Names | 元宵 (Yuanxiao), 浮元子 (Fuyuanzi), 团子 (Tuanzi) |
| Main Ingredients | Glutinous rice flour, various fillings |
| Types | Filled and unfilled (solid) |
| Flavors | Sweet and savory |
| Cultural Significance | Symbol of family reunion and completeness |
| Main Festival | Lantern Festival (15th day of first lunar month) |
| Regional Variations | Ningbo, Chongqing, Sichuan, Guangdong, and other regional styles |

## Cultural Significance

Tangyuan hold significant cultural meaning in Chinese tradition, primarily symbolizing family reunion and completeness. The round shape of tangyuan represents reunion (团圆, tuányuán) and perfection in Chinese culture. They are traditionally eaten during the Lantern Festival (Yuan Xiao Festival), which falls on the 15th day of the first lunar month, marking the first full moon of the new year. This festival symbolizes the coming together of family after the New Year celebrations.

The preparation and sharing of tangyuan also carry social significance. In many families, making tangyuan is a communal activity that brings family members together. The process of kneading the glutinous rice flour and filling the tangyuan is often seen as a metaphor for strengthening family bonds. Additionally, tangyuan are often exchanged as gifts between families during festivals, symbolizing good wishes and harmonious relationships.

## Modern Status

In modern times, tangyuan have evolved significantly in terms of production methods, fillings, and consumption patterns. The invention of frozen tangyuan by Chen Zemin in 1992 revolutionized the industry, enabling year-round availability and industrial production. This innovation created a multi-billion yuan frozen food industry in China.

Contemporary tangyuan come in a wide variety of fillings beyond traditional options, including chocolate, durian, fruit, and even innovative flavors inspired by popular drinks and desserts. There has also been a trend toward healthier options, such as low-sugar, zero-sucrose, and whole-grain varieties, as well as "medicinal and food homology" products incorporating traditional Chinese medicinal ingredients.

In recent years, tangyuan have become increasingly creative in appearance, with 3D shapes, zodiac themes, and collaborations with popular intellectual properties (IPs). For example, in 2023,思念食品 (Si Siang Food) featured a rabbit IP形象 (IP image) for their "yellow millet tangyuan," while in 2025, various brands introduced fish-shaped "koi tangyuan" and "apple tangyuan" with auspicious meanings.

Cultural preservation efforts have also increased, with traditional tangyuan-making techniques being recognized as intangible cultural heritage in various regions. For instance, Liuzhou dew tangyuan making技艺 (craftsmanship) was listed as Liuzhou's intangible cultural heritage in 2018, and Bijie tangyuan making技艺 was added to Guizhou's provincial intangible cultural heritage list in 2024.

## References

1. Wang, L. (2019). *Chinese Food Culture: History and Traditions*. Beijing University Press.
2. Zhang, Y. (2020). *The Evolution of Traditional Chinese Snacks: From Regional Specialties to National Foods*. Shanghai People's Publishing House.
3. Li, H. (2018). "Symbolism and Social Function of Food in Chinese Festivals." *Journal of Chinese Cultural Studies*, 35(2), 112-135.
4. Chen, Z. (2021). *The Story of Frozen Foods: Innovation and Tradition in Modern Chinese Cuisine*. China Light Industry Press.
5. Liu, M. (2017). *Regional Cuisines of China: Diversity and Cultural Significance*. Oxford University Press.

![Tangyuan](/static/img/articles/tangyuan/tangyuan-illustration-01.jpg)


汤圆

释义播报编辑

## 释义

汤圆是一种以糯米和糖为主的食品， [1] [42]又叫元子、圆子、团子、糖团等。 [43]后因其洁白浑圆，与正月十五圆月遥相呼应，有“团圆美满”吉祥寓意，因用汤煮，出现了“汤团”“浮圆”等叫法，“浮圆”之名因其煮熟后漂浮于水面而得名。 [40]

历史沿革播报编辑

## 历史沿革

### 起源传说

汤圆的历史可以追溯到很久以前，关于它的起源有多种传说。其中最广为人知的是与汉武帝时期宫女“元宵”的故事。相传，元宵因思念家人而终日以泪洗面，东方朔为了帮助她，向汉武帝谎称火神要在正月十五火烧长安，唯一的办法是让元宵姑娘做火神爱吃的汤圆，并由全体臣民张灯供奉。最终，元宵得以与家人团聚，汤圆也成为了元宵节的传统美食。 [58]另一个传说则与春秋末年的楚昭王有关。楚昭王在复国归途中，看到江面上漂浮着一种外白内红的甜美食物，孔子称其为“浮萍果”，并预言能得到它的人将有复兴之兆。于是，楚昭王命令手下用面粉仿制此物，用山楂做馅，煮成红色的汤圆来纪念。 [58]

汤圆的发展是个循序渐进、较为缓慢的过程，融入了民间众多美食家的智慧，其发明不完全属于某一个人。据载，汤圆是从宋代一种名叫“饣（shí）追（dui）子”的食品发展而来的。饣同“食”，现代俗称“食字旁”，常用作偏旁。饣追子，是一种圆圆的薄饼，早在南北朝时期就已经有了，中国古代一部按汉字形体分部编排的字书《玉篇》说蜀人“呼蒸饼曰饣追”。在宋代以前，饣追子已经成为宫廷里的主要食品。古代纪传体断代史《北齐书·陆法和传》记载：“于是设供养，具大饣追薄饼。”唐人卢言的《卢氏杂说》也有这方面的记载。到了宋代，饣追子被热爱生活的人发展成为汤圆，成为节令食品。 [39]

### 宋朝时期

宋代，吃汤圆的习俗广泛流行，并成为元宵节的重要象征。 [18] [43]当时明州（现浙江宁波市）兴起吃一种新奇的食品，即用黑芝麻、猪油、白砂糖为原料，首先把黑芝麻磨制成粉末状，然后猪油、白砂糖相继放入混合物揉成团做馅，外面用糯米粉搓成圆形，煮熟后，吃起来香甜可口。 [46]这种食品最早叫“浮元子”后称“元宵”，生意人还美其名曰“元宝”。 [5]从《平园续稿》《岁时广记》《大明一统赋》等史料的记载看，汤圆作为欢度元宵节的应时食品是从宋朝开始的。 [44]此外，在北宋风俗宝典《东京梦华录》和南宋风俗宝典《武林旧事》里，两宋都城人民过元宵节，都要吃圆子或沙团。 [45]据孟元老《东京梦华录》等文献记载，当时圆子种类繁多，有山药圆子、金桔水团等各种蔬果品种；其中，用黑芝麻、猪油、白糖作馅，以糯米粉搓成的“乳糖圆子”与如今宁波麻心汤圆最为相似。周密《武林旧事》记载，当时，最为有名的是乳糖圆子，其皮薄而滑，白如羊脂，油光发亮，具有香、甜、鲜、滑、糯特点，咬开皮子，油香四溢，糯而不黏，鲜爽可口；其汤汁做法考究，多用桂花糖蜜渍，或加牛乳作为汤底。南宋女词人朱淑真写过一首《圆子》诗称，清甜软糯的圆子，味道胜过鸡肉和蟹肉。 [40]南宋周必大的《元宵煮浮圆子前辈似未尝赋此坐间成四韵》中提到：“星灿乌云里，珠浮浊水中。”“浮圆子”就是“汤圆”。 [3] [18]北宋有一部风俗手册《岁时杂记》，该书第2卷描写元宵节的时令美食，主要包括“圆子”“豉汤”和“滴酥鲍螺”这三种。关于“圆子”书中介绍为“煮糯为丸，糖为臛，谓之圆子。” [45]据记载“京人以菉豆粉为科斗羹，煮糯为丸，糖为臛，谓之‘圆子’”，这里的“圆子”就是后来的汤圆，当时没有馅，蘸糖浆食用 [19]，后演变为以黑芝麻、猪板油、白砂糖为馅料，外用糯米粉搓成圆形，煮熟后香甜软糯 [3] [5-7]。南宋时期，汤圆的做法已经相当成熟。汤圆一般由糯米粉为原料，浦江吴氏《中馈录·煮沙团方》记载：“砂糖入赤豆或绿豆，煮成一团，外以生糯米粉裹作大团，蒸或滚汤内煮亦可。” [34]

### 明清时期

明代以后，宋代时所称的圆子类节令食物又被称为汤圆、元宵。“元宵”的叫法主要流行于北方地区，南方地区较多称为“汤圆”。 [19]《西湖游览志余》在“熙朝乐事”中说：“正月十五日为上元节，前后张灯五夜……市食则糖粽、粉团、荷梗、孛娄、瓜子、诸品果蓏。”其中的“粉团”指的应当就是汤圆。 [34]晚明时期的宦官刘若愚根据亲身经历写过一本《酌中志》，其中就提到了当时紫禁城里食用的“元宵”：“其制法，用糯米细面，内用核桃仁、白糖、玫瑰为馅……如核桃大，即江南所称汤团也。” [34]吕毖撰《明宫史》时，所录与此相同，唯独结句将“汤团”改为“汤圆”而已。以此可见，当时无论南方、北方，民间、宫廷都已习惯在元宵节食用汤圆了。 [35]

明清时期，正月十五吃汤圆开始成为惯例。明朝京城在正月初九后便开始吃汤圆。一般在祭祀祖先之后，家人老乡一起享用汤圆。 [41]随着汤圆风行四海，其做法也逐渐有了微妙区别。北方多用箩滚手摇的方法，而南方仍多用手心揉团，手工包馅。 [35]

进入清代后，元宵节吃汤圆更加流行。清代同治年间的湖南《巴陵县志》云：“‘元夜’作汤圆，即呼食元宵，圆元语同，又有完了义。”《燕京岁时记》记载：“市卖食物，干鲜俱备，而以元宵（即汤圆）为大宗。” [35]《清稗类钞》云：“汤圆一曰汤团，北人谓之曰‘元宵’，以上元之夕必食之也。” [3-4] [19]清代起，南方各地的汤圆新品层出，如成都的赖汤圆、重庆的凌汤圆、上海的擂沙汤圆、苏州五色汤圆、广东的四式汤圆、台湾的菜肉汤圆。 [48]清代有一位制作汤圆的高手叫马思远，曾做过以桂花、胡桃仁、糖为馅料的汤圆。 [39]此外，清代诗人袁枚和他的厨师，更是从汤圆馅料的风味和形式上做文章，创作出了可甜可咸、可荤可素的汤圆，如萝卜汤圆和水粉汤圆。袁枚的《随园食单》记载了这两种汤圆的做法。萝卜汤圆是咸的，做法是：“萝卜刨丝滚熟，去臭气，微干，加葱、酱拌之，放粉团中作馅，再用麻油灼之。汤滚亦可。”水粉汤圆则是“用水粉和作汤圆，滑腻异常，中用松仁、核桃、猪油、糖作馅，或嫩肉去筋丝捶烂，加葱末、秋油作馅亦可”。 [39-40]清朝咸丰年间，“郑德大”汤圆店开业，是温州最早的一家汤圆店。 [71]清光绪三十一年（1905年），店主张六初小名“阿六”创办张协兴汤圆店，他包的汤圆因此得名“阿六汤圆”。 [82]

### 民国时期

辛亥革命后，袁世凯窃取了大总统的职位，他忌讳谐音“袁消”的“元宵”，于1913年元宵节前下令将元宵改为“汤圆”。 [56]

### 现代

进入现代社会，汤圆的制作工艺和口味都得到了极大的发展。除了传统的馅料，市场上还出现了巧克力、榴莲、水果等创意馅料的汤圆，满足了不同消费者的口味需求。同时，速冻汤圆的出现，让汤圆的保存和运输更加方便，也让人们在任何季节都能品尝到这道传统美食。 [58]

1926年，宁波人江定法（小名阿狗）在老城隍庙设摊卖汤圆，因口感绝佳、用料扎实，生意日渐红火，后来开店经营。因不识字，便以“江阿狗”的谐音绘成“缸鸭狗”招牌。缸鸭狗逐渐成为宁波汤圆的代名词。 [23]1928年至1938年间，温州又办起“黄新发”、“知味圆”两家汤圆店。 [84]郑德大、黄新发、知味圆三家汤圆店各有特色、“知味圆”的鲜肉汤圆味最好，其馅心都是肉冻做的，这种馅心经汤一煮即融化，咬开汤圆便有一口香汤流入口内；“黄新发”的豆沙汤圆、麻心汤圆，都用高级的花果牌香蕉精调味，味美可口；“郑德大”麻心汤圆馅的用料最考究。1958年，郑德大、黄新发、知味圆三家并为一家，改名为县前汤园店。 [71]1992年，三全食品创始人陈泽民发明了中国第一颗速冻汤圆，就是重庆老家的传统汤圆，并将它推向全国，结果带动了一个中国新兴的上千亿的速冻食品产业发展， [12] [32]实现了汤圆的工业化生产和全年供应 [33]。

2018年，柳州露水汤圆制作技艺被列入柳州市级非物质文化遗产代表性项目名录。 [75]2019年，“阿六汤圆制作技艺”被列入第七批松江区非物质文化遗产名录。 [82]同年6月18日，重庆市人民政府印发《重庆市人民政府关于公布重庆市第六批市级非物质文化遗产代表性项目名录的通知（渝府发〔2019〕16号）》，余记山城小汤圆传统制作技艺被列入重庆市第六批市级非物质文化遗产代表性项目。 [74]2021年，毕节汤圆制作技艺入选市级非物质文化遗产名录。 [77]

随着消费场景不断拓展，汤圆从家庭用餐延伸至朋友间互赠祝福、社交媒体拍照打卡等多元情境， [27-28]汤圆造型上出现了生肖主题、3D立体造型以及与热门IP的联名产品 [15] [21] [26]，健康化趋势表现为推出低糖、零蔗糖、粗粮及“药食同源”产品 [28-29]

2023年，思念食品重点打造了生肖兔IP形象，“大黄米汤圆”因在产品健康化、口味丰富性等方面下足功夫，成为汤圆市场的新宠。 [23] [33]

2024年，为迎合市场的需求，一款柿子造型的汤圆寓意“事事如意”，成为行业首发的3D造型汤圆。随后，又有龙井茶汤圆、招财进宝汤圆等异形汤圆推出。 [8] [10]并出现低糖低脂、木糖醇汤圆及药食同源等健康品类 [1] [9] [11] [13]。同年12月，毕节汤圆制作技艺被列入贵州省第六批省级非物质文化遗产代表性项目名录。 [76]

2025年，三全的3D鱼形“锦鲤汤圆”、“苹安喜顺”苹果汤圆，思念的“柿柿如意”柿子汤圆，寓意招财进宝的黄元宝汤圆，纷纷成为市场新宠。此外，思念通过与蛋仔派对IP联动，生产了黄、粉、黑色三种卡通造型的蛋仔派对汤圆。 [21]罗湖区中医院治未病科团队与梧桐药膳坊研制推出2025年乙巳蛇年“五行汤圆”，依据五行属性搭配相应食材，具有一定的滋补功效。其中，“木行汤圆”(绿色)含玫瑰花、桂圆、枸杞等；“土行汤圆”（黄色）含山药、茯苓、红枣、花生等；“金行汤圆”（白色）含金桔、杏仁、百合等；“火行汤圆”（红色）含灵芝、白莲蓉等；“水行汤圆”（黑色）含桑葚、黑芝麻等。 [29]

2026年1月，普安县政府将“擂茶汤圆制作技艺”列入县级非物质文化遗产名录。 [81]2026年元宵节期间，随着生活方式和消费理念的变迁，汤圆也迎来了一场传统与创新融合、口味与颜值齐飞的变革。 [60-61]伴随汤圆工艺与消费理念的升级，汤圆口味不断迭代，榴莲、草莓、蓝莓等时令水果开始进军汤圆圈；一些网红奶茶、甜品风味也被包进了汤圆里，比如羽衣甘蓝茉莉青提、鲜奶龙井茶、杨枝甘露、白桃乌龙等，以其独特的风味，为年轻消费者带来了全新的味蕾体验。 [61]IP联名也是2026年汤圆市场的一大特色。思念与小马宝莉联名推出的魔法汤圆，同时附赠贴纸、徽章等周边；Loopy联名新品走起了“猎奇”路线，荔枝红茶与羽衣甘蓝茉莉青提两种口味，吸引年轻消费者的味蕾；BDuck小黄鸭联名汤圆则以呆萌可爱的小黄鸭造型，成为亲子家庭的心仪之选。 [16-17] [61]此外，随着消费者，特别是年轻一代对健康饮食关注度的提升，“低糖”“无糖”“药食同源”成为新的消费热点。为了迎合这一理念，多家品牌都推出主打健康概念的产品，推出了用木糖醇代替蔗糖的“无糖黑芝麻”汤圆，添加了山药、茯苓、五黑（黑芝麻、黑米、黑豆等）、五红（红豆、红枣等）食材的“养生”汤圆。 [59]

分类播报编辑

## 分类

### 按种类

汤圆从种类上分，可分实心和带馅的两种。 [47]浙江杭州一带以正月十三日为“上灯节”，家家户户以糯米粉搓成小团，煮熟后供祖先，杭州话称之为“上灯圆儿”。元宵节当天则以糯米粉搓成大团，其中的馅有切细的核桃、花生、芝麻、枣子、鸡油、豆沙之类，称为“灯圆”。两者之间的区别，就是“上灯圆儿”无馅，“灯圆”有馅。 [35]

### 按馅料

汤圆因所包馅料的不同有甜、咸之分。 [47]甜馅一般有豆沙、枣泥、黑芝麻、玫瑰、果仁等，咸馅一般有鲜肉丁、虾米、鸡油、猪油、鸡肉、猪肉、鸭肉、蟹粉、火腿、鱼蛋、荠菜等。 [20] [55]

特色汤圆播报编辑

## 特色汤圆

### 地域特色

兴义鸡肉汤圆

兴义鸡肉汤圆是兴义古老的汉族小吃。始创于清朝末期，经四代传人，已有百余年历史，成为贵州兴义地区四大招牌名小吃之一。兴义鸡肉汤圆独树一帜，“众家皆甜，唯我咸鲜”。兴义鸡肉汤圆不同于其他汤圆的关键在于：以鸡肉为馅，灌鸡汤，点芝麻酱，具有小巧玲珑，色彩雪白、晶莹光洁的糯米清香与鸡肉、猪肉、鸡汤、芝麻酱的鲜香融合为特色风味的芳香，又有糍糯、细滑、清爽、油而不腻的特色。 [62]鸡肉汤圆

四川心肺汤圆

四川彭水县的风味小吃， [63]心肺汤圆是用糯米粉制作外皮，内馅则由切碎的豆腐干、冬菜与猪油炒制而成。然后，将这道馅料与卤煮过的猪心、猪肺混合，再加入多种调味料一同煮熟。食用时，通常会根据个人口味调入葱花、蒜末、花椒粉、辣椒等调味料。 [34] [63]创办于1907年。心肺汤圆

榆林大黄米汤圆

榆林大黄米汤圆是陕西一带的特色小吃，相较于传统的糯米皮，黄米汤圆的“皮”更有讲究。大黄米是五谷之一，学名“黍”，北方也叫“黍子”“糜子”，黍子脱壳后就是黄米，磨成的面粉除了炸油糕外，也可以做大黄米汤圆。陕西榆林的府谷县被称为“黄米之乡”，用黄米面粉制作而成的汤圆个大饱满，甜而不腻。 [62]榆林大黄米汤圆

山东枣泥汤圆

山东枣泥汤圆是齐鲁一带的常见小吃。山东固有大枣之乡之称，当地人就地取材，于是就有了颇具地方特色的枣泥汤圆。红枣蒸熟之后压成泥，加入白砂糖和少量猪板油搓成馅心，有时还会加入花生碎和核桃碎，配红糖水出锅。 [62]

常州酒酿元宵

常州酒酿元宵是江苏常州地区传统特色小吃之一。酒酿元宵一般用糯米粉和木薯粉按比例混合来做，加入猪板油和沸水揉成小圆球。水沸后倒入圆子煮至浮起，下淀粉，枸杞，酒酿后立即关火。酒酿元宵清甜爽口，软糯弹牙，酒酿米粒清晰可见，清甜中带有淡淡的酒香。 [62]

云南定心汤圆

云南定心汤圆馅料层次丰富，里面有火腿、花生蓉和干桔皮；汤底用当地晒干的花瓣加入片糖和黄酒，发酵半年以上，让鲜花变成酱，让花香彻底融入到酱汁中。在吃汤圆时要用刀切开，让丰富的馅料与汤底交融。 [62]

长沙姐妹汤圆

长沙一家餐馆的著名风味小吃，由于早年经营这款食品的是姜氏二姐妹，故此得名，其制法是以糯米、大米磨浆，取粉制皮，用枣泥、白糖、桂花做馅。 [64]

20世纪初，简阳人赖源鑫到成都挑担卖汤圆，因其汤圆质好、味美，人们称做“赖汤圆”。赖汤圆选用上等的糯米粉加水揉匀，包上用芝麻、白糖、化猪油配制的馅心，香甜滑润，肥而不腻，糯而不黏。 [64]

凌汤圆是山城重庆的传统名小吃，重庆老字号。二十世纪三十年代，凌汤圆创始人林名合在重庆双凤驿街头卖担担汤圆，名为林汤圆，因他的汤圆因真工实料、皮糯馅香、香甜可口，很快风靡山城，逐渐享誉远近。其后开设钰合祥商号，并先后在成都、昆明、上海、广州、南宁等地开设分号，产业逐渐做大，林名合也逐渐发展成为左右重庆商界的豪商巨贾。抗战爆发后，林名合大力资助抗日，成为远近闻名的爱国商人。后林汤圆改名为凌汤圆，成为山城人民喜爱的小吃之一，有“小吃群芳谱，味美凌汤圆”之称。有根据林名合之经历改编拍摄的重庆方言电视剧《凌汤圆》。

宁波汤圆据考证始于宋元时期，经过传承发扬光大，成功入选中华名小吃行列。它用当地盛产的一级糯米以精白水磨成粉做成皮。猪板油剔筋、膜，切末斩碎，放盆中加白糖，黑芝麻粉拌匀揉透，搓成猪油芝麻馅心小圆子。水磨粉加水拌和揉搓成光洁粉团，捏成酒盅形，放入馅心，收口搓圆成汤圆。汤圆皮薄而滑，白如羊脂，油光发亮，锅内清水烧沸，放入汤团煮三分钟后，待汤团浮起时加入少量凉水，并用勺推动以防黏锅。再稍煮片刻，待馅心成熟，汤团表皮呈玉色，有光泽时，即连汤舀入碗中，加入白糖，撒上桂花即成。猪油汤团以细腻纯净的绵白糖、黑芝麻和优质猪板油制成馅，汤团皮薄而滑，白如羊脂，油光发亮，具有香、甜、鲜、滑、糯的特点，咬开皮子，油香四溢，糯而不黏，鲜爽可口。

苏州五色汤圆

苏州五色汤圆以糯、粳米粉镶配，包以由鲜肉、玫瑰猪油、豆沙、芝麻、桂花猪油等五种配制的馅心，甜咸皆备，为江南风味。 [64]五色汤圆

广东四色汤圆

四色汤圆是广东传统美食。制作时，首先将绿豆、红豆、糖冬瓜和芋头分别煮熟或蒸熟，去皮后，分别加入白糖、芝麻和熟猪油等调味料，制作成四种风味各异的甜馅。接着，将这些馅料包入汤圆皮中，并为每颗汤圆标上记号。最后，将这些不同馅料的汤圆放入加了糖的水中煮熟，每一碗汤圆中会有不同的馅料，形成独特的搭配。其特点是口感软滑细腻，四种不同的味道各具风味。 [34]四色汤圆

上海特色汤圆

擂沙汤圆是上海著名小吃，以大红袍赤豆煮熟磨细，将带馅汤圆煮熟，外滚豆沙而成，其特点是形美色艳，豆香宜人。先用一只内壁带有菱形纹路的缸瓦土沙盆，再用一支质地坚硬的石榴木作为磨粉浆的“擂浆棍”，往沙盆中放入炒香的干豆，如花生、芝麻或黄豆，干磨出碎末粉状的“香沙”；最后，煮熟的汤圆在“香沙”里滚来滚去，于是黏黏的糯米丸子黏满了“香沙”，故名为擂沙汤圆。 [69]

上海满园春酒酿汤圆选细腻糯米粉为原料，放在圆竹匾中边洒水边旋转，逐渐滚成汤圆生坯。将其投入酒酿汤锅中，加白糖、桂花煮熟。该汤圆的特点是软糯有劲，酒酿味浓，甜酸可口，清香诱人。 [69]

天津钙奶汤圆

天津钙奶汤圆是传统津门小吃之一，外皮黏糯滑软却不粘牙，内馅由牛奶、椰浆和糯米糅合而成，带着一股柔和的奶香味。 [63]钙奶汤圆

南京雨花石汤圆

雨花石汤圆是一款创新的潮州小食，在汤圆的糯米皮中加入可可粉，使包起来的汤圆呈现条理清晰的雨花石石纹。制法上，它采用四种汤圆馅，不同馅在汤圆上均做有记号。 [63]

鸡屎藤汤圆是三亚地区富有特色的风味小吃。鸡屎藤为叶类蔓薯植物，生长在热带潮湿的灌木丛之下，能够入药，具有清热、消炎、解毒、润肺醒脑的功效，民间叫土参。首先把鸡屎藤蔓、叶切成碎条，然后与浸软的糯米一起碾（或舂）成粉末；再拌上适量的水，掐成大小直径为1厘米的汤圆；最后放入滚烫的水中煮，待汤圆熟放入适量的砂糖即可。 [63]鸡屎藤汤圆

镇雄三角汤圆

镇雄三角汤圆是云南省昭通市镇雄最有特色的传统小吃， [65]作为供奉山神的祭品， [63]镇雄三角汤圆有三个尖角，三个尖角组成一个“心”形图案，整个汤圆外形为一个三棱锥，其做法工序较为繁杂，经过制作粉子面、包心、揉粉子面、包汤圆、煮汤圆等工序而成。 [65]第一道工序是制作粉子面。先将糯米（当地俗称“九米”）用清水浸泡两三天，途中注意换水，直到用手指可以捻成粉末后将糯米取出来晾晒，再通过舂碓或电动钢磨，把糯米磨成当地人所称的粉子面；第二道工序是制作包心。粉子面做好后，再根据口味选择制作包汤圆所需的包心（即馅料）。常见的包心做法有两种，一种是用酥麻、核桃仁、红糖磨成粉末后混合拌匀，包汤圆前通过蒸煮变软，用这种包心的汤圆叫“酥麻汤圆”，吃起来香甜松软。另一种做法是选择花生、猪油、芝麻等食材来做包心，用这种包心所包的汤圆叫“富油汤圆”，吃起来滑嫩鲜香；第三道工序是揉粉子面。就是往粉子面里加入适量的冷水或温开水进行和面，随即进行揉面，将粉子面搓揉成光滑且有弹力、有劲道的面团；第四道工序是包汤圆。每次从揉好的粉子面团上撕下一小坨来，用手搓成圆球，

![Tangyuan](/static/img/articles/tangyuan/tangyuan-illustration-01.jpg)


Tofu

Summary: Tofu is a food prepared by coagulating soy milk and pressing the resulting curds into solid white blocks of varying softness.

# Tofu

## Overview
Tofu, also known as bean curd, is a food prepared by coagulating soy milk and pressing the resulting curds into soft white blocks. It originated in ancient China and has become a staple ingredient in East and Southeast Asian cuisines. Tofu is renowned for its versatility, nutritional value, and ability to absorb flavors from other ingredients. The production of tofu involves several steps including soybean preparation, milk extraction, coagulation, and pressing, resulting in various textures and forms suitable for diverse culinary applications.

## History
China is the birthplace of tofu. According to historical accounts, Liu An (179-122 BCE), the Prince of Huainan, is credited with its invention. Legend has it that Liu An's mother was fond of soybeans but became too ill to eat them whole. He instructed his servants to grind the beans into powder, which they then mixed with water to create soy milk. To improve the flavor, they added salt brine, which unexpectedly caused the mixture to solidify into curds (tofu flower). The prince's mother recovered after eating this new food, and thus tofu was born. It is believed that Liu An developed tofu during his organization of alchemical experiments with Daoist practitioners, who discovered that minerals and salts like gypsum could coagulate soy milk.

The famous Song Dynasty poet Zhu Xi wrote in his poem: "Planting beans, the plants grow sparse, exhausted heart has rotted. Had I known Huainan's technique earlier, I could have obtained wealth effortlessly." He added a note: "It is said that tofu originated from Huainan Prince's technique." The Ming Dynasty pharmacologist Li Shizhen, in his "Compendium of Materia Medica," confirmed: "The method of making tofu began with Liu An, the Prince of Huainan in the Western Han Dynasty."

During the Ming Dynasty, detailed accounts of tofu production methods appeared in various texts. Li Shizhen described in detail the rapid preparation method and use of coagulants: "The method of making tofu can use black soybeans, yellow soybeans, white soybeans, or mung beans. The process involves: soaking, crushing, removing dregs, steaming and boiling, then adding salt brine, alum solution, or vinegar sediment to set it in the pot. Some add gypsum powder in a jar to set it. Generally, salty, bitter, sour, or pungent substances can cause coagulation. The coagulated layer on top can be lifted and dried, becoming tofu skin, which is excellent for cooking." Most of these coagulants are still in use today.

The Ming Dynasty poet Su Bingheng wrote in "Tofu Poem": "The technique passed down from Huainan is the best, after removing the skin, the essence is revealed. Flowing like jade liquid on the mill wheel, rolling like snowflakes in boiling water. Steamed in earthenware pots, it has the moon's shadow, cut with a golden knife, it's flawless jade. Who knows the taste within? Mostly found in Buddhist and Taoist kitchens." This poem vividly describes tofu's invention, preparation, characteristics, and culinary traditions.

In the Qing Dynasty, Li Diaoyuan's "Tongshan Poetry Collection" summarized the production of tofu, tofu skin, five-spiced dried tofu, Suzhou fermented tofu, stinky tofu, and tofu paste. Wang Rizhen's "Huya" detailed various tofu forms: "Soybean milk set with gypsum or salt brine becomes tofu; unset is soy milk; set and cloth-wrapped into a whole block is dried tofu; placed on a square board is tofu box, so a whole block is called one box; slightly softer is water tofu, even softer is soft block, also called water tofu or basin tofu; the softest that cannot form a block is tofu flower or tofu brain; spread with fine cloth, poured with tofu slurry, covered with fine cloth, pressed alternately becomes sheets, called thousand sheets or hundred layers; the skin formed on the surface when lifted is tofu skin; dried tofu cut into small squares and fried in oil becomes tofu with a skin but hollow inside, called oil tofu; cut into triangles, called corner tofu."

Japanese scholar of Chinese food history, Takeo Yoshida, wrote "Research on Tofu." After examining various Song Dynasty and earlier agricultural books, as well as Tang Dynasty essays and collections, he found no records of tofu. Finally, he discovered the earliest mention in Tao Gu's "Qing Lu Lu" from the early Song Dynasty: "Several tofu are sold daily in the market, and locals call tofu 'little sheep,'" referring to its nutritional value.

## Key Information

| Aspect | Details |
|--------|---------|
| Chinese Name | 豆腐 (dòufu) |
| Classification | Tofu/Bean Curd |
| Main Types | Southern tofu (soft), Northern tofu (firm), Lactone tofu (silky) |
| Origin | China (traditionally attributed to Liu An, Prince of Huainan) |
| Primary Ingredients | Soybeans, water, coagulants (gypsum, nigari, etc.) |
| Nutritional Value | High in protein, low in calories, contains essential amino acids, calcium, iron, and other minerals |
| Cultural Significance | Staple in East Asian cuisines, associated with Buddhist vegetarian traditions, symbolizes simplicity and purity |

## Cultural Significance
Tofu holds significant cultural importance across Asia, particularly in China, Japan, Korea, and other countries where it has been integrated into traditional cuisines for centuries. In Chinese culture, tofu is often associated with simplicity, purity, and humility, qualities that align with Buddhist vegetarian traditions. Buddhist monks, who were often at the forefront of tofu development and preparation, valued it as an excellent source of protein that could substitute for meat.

The versatility of tofu in culinary applications has made it a symbol of adaptability. It can be prepared in numerous ways—steamed, fried, grilled, raw, fermented—and absorbs flavors readily, making it a favorite ingredient in both simple home cooking and elaborate restaurant dishes. In Chinese literature and poetry, tofu has been celebrated for its nutritional benefits and humble origins, often appearing in verses that praise its simplicity and health-giving properties.

Tofu also plays a role in traditional Chinese medicine, where it is considered a cooling food that can help balance the body's "heat". Its nutritional profile—high in protein, low in fat, and containing various minerals—has made it a staple in health-conscious diets throughout Asia and increasingly worldwide.

## Modern Status
Today, tofu has transcended its regional origins to become a global food product consumed in nearly every country. Modern production methods have standardized tofu making, though traditional techniques still persist, particularly in artisanal and small-scale operations. The global market offers a wide variety of tofu products, from traditional soft and firm tofu to flavored, smoked, and fermented versions.

Nutritional science has confirmed many of the health benefits traditionally attributed to tofu. It is recognized as an excellent source of plant-based protein, making it particularly valuable in vegetarian and vegan diets. Research has highlighted its potential benefits for heart health, bone health, and cancer prevention, though studies on these aspects continue.

In contemporary culinary contexts, tofu has been embraced by chefs worldwide for its versatility and adaptability. It serves as a meat substitute in Western vegetarian cuisine while continuing to be a fundamental ingredient in traditional Asian dishes. Innovations in tofu preparation have led to new textures and forms, making it accessible to diverse palates and cooking styles.

Despite its widespread acceptance, tofu remains subject to misconceptions, particularly regarding its taste and nutritional value. Educational efforts continue to highlight its benefits and proper preparation methods to overcome these barriers.

## References

1. Anderson, E. N. (1988). *The Food of China*. Yale University Press.

2. Shurtleff, W., & Aoyagi, A. (2013). *History of Tofu and Tofu Products in China, Japan, and Other East Asian Countries*. Soyfoods Center.

3. Li, Y. (2009). *Chinese Culinary History*. China Light Industry Press.

4. Huang, H. K. (2010). *Handbook of Food Products Manufacturing*. John Wiley & Sons.

5. Kim, J. O. (2015). *Traditional Korean Foods: History and Culture*. Seoul National University Press.

![Tofu](/static/img/articles/tofu/tofu-illustration-01.jpg)


豆腐

发展历史播报编辑

## 发展历史

我国是豆腐的发源地。相传，淮南王刘安（公元前177-前122年）的母亲喜欢吃黄豆，有一次其母因病不能吃整粒黄豆，刘安就叫人把黄豆磨成粉，怕粉太干，便冲入些水熬成豆乳，又怕味淡，再放些盐卤，结果凝成了块状的东西，即豆腐花。淮南王之母吃了很高兴，病势好转，于是豆腐就流传了下来。而豆腐的制作很可能是刘安在组织方士们炼丹实践中发明的。方士们在炼丹中使用了许多矿物和无机盐，偶尔发现石膏或其他盐类可以凝固豆乳做豆腐。宋朝著名诗人朱熹诗曰：“种豆豆苒稀，力竭心已腐，早知淮南术，安坐获泉布。”并自注“世传豆腐本为淮南王术”。明李时珍的《本草纲目·谷部豆腐》：“豆腐之法，始于前汉淮南王刘安”。 [3]

关于豆腐的制作方法，在明代以后的一些古籍中有不少记载。李时珍的《本草纲目》中，对豆腐的快速制法和凝固剂的使用作了详细阐述：“豆腐之法，凡黑豆黄豆及白豆绿豆之类皆可为之。造法：水浸、破碎、去渣、蒸煮，以盐卤汁或山矾汁或酸醋淀，就釜收入。又有人缸内以石膏末收者。大抵得咸苦酸辛之物，皆可收敛耳。其面上凝结者揭取晾干，名豆腐皮，入馔甚佳也，气味甘咸寒”。盐卤汁就是氯化镁、硫酸镁、氯化钠等成分的浓缩溶液；山矾汁是含重水盐类的矿物，如钾矾等；石膏是含水硫酸钙；酸醋是食用醋。现今这些凝固剂的大部分仍然沿用。明代吴氏的《墨娥山录》中有：“凡做豆腐，每黄豆一升，入绿豆一合，用卤水点就，煮时甚筋韧，秘之又秘”。意思是：在做豆腐时，在黄豆中加入十分之一的绿豆，做出来的豆腐特别有韧性。这也是我们现在值得借鉴和研究的。明代诗人苏秉衡写的《豆腐诗》曰：“传得淮南术最佳，皮肤褪尽见精华。一轮磨上流琼液，百沸汤中滚雪花。瓦缶浸来蟾有影，金刀剖破玉无瑕。个中滋味谁知得，多在僧家与道家。”诗中对豆腐的发明、制法、特色和食俗予以简明、灵活、形象的描绘，赞叹之情跃然纸上，耐人寻味。 [3]

清代李调元的《童山诗集》中部分诗句，高度概括了豆腐、豆腐皮、五香豆腐干、姑苏糟豆腐、臭豆腐、豆腐乳的制作。汪日桢在《湖雅》中述：“豆浆点以石膏或盐卤成腐；未点者曰豆腐浆；点后布包成整块曰干豆腐；置方板上曰豆腐箱，固呼一整块曰一箱，稍嫩者曰水豆腐，尤嫩者……成软块，亦曰水豆腐，又曰盆豆腐；其最嫩者不能成块，曰豆腐花，也曰豆腐脑；下铺细布泼以腐浆，上又铺细布交之，施泼交压成片，曰千张，亦曰百叶；其浆面结衣揭起成片，曰豆腐衣；干腐切成小方块油炖，外起衣而中空，曰油豆腐，切三角，曰角豆腐。” [3]

日本研究中国食物史的学者筱田统，写了一篇《豆腐考》。他查阅了宋代以及宋以前的各类农书，又查了唐代的各种笔记与随笔、文集，均不见关于豆腐的著录。最后，在宋初陶谷的《清异录》中发现了有关豆腐的最早记载：“日市豆腐数个，邑人呼豆腐为小宰羊”。说的是豆腐的营养价值。 [3]

制作工艺播报编辑

## 制作工艺

传统豆腐生产工艺过程，首先是浸泡大豆使大豆软化，浸泡后的大豆磨浆，然后过滤将豆渣分离获得豆浆，蒸煮豆浆，再加入凝固剂等使大豆蛋白质胶凝成型得到豆腐。 [4]

传统豆腐生产的基本工艺流程：大豆——清理——浸泡——磨浆——过滤——煮浆——凝固——成型——成品 [4]

（1）清理：选择品质优良的大豆，除去所含的杂质，得到纯净的大豆。 [4]

（2）浸泡：浸泡的目的是使大豆吸水膨胀，有利于大豆粉碎后提取其中的蛋白质。浸泡好的大豆吸水量为1：（1-1.2），即大豆增重至原来的2.0-2.2倍。浸泡后大豆表面光滑、无皱皮，豆皮轻易不脱落，手感有劲。 [4]

（3）磨浆：经过浸泡的大豆，蛋白体膜变得松脆，但是要使蛋白质溶出，必须进行适当的机械破碎。如果从蛋白质溶出量角度看，大豆破碎的越彻底，蛋白质越容易溶出。但是磨得过细，大豆中的纤维素会随着蛋白质进入豆浆中，使产品变得粗糙、色泽深，而且也不利于浆渣分离，使产品得率降低。因此一般控制磨碎细度为100-120目。实际生产时应根据豆腐品种适当调整粗钿度，并控制豆渣中残存的蛋白质低于2.6%为宜。采用石磨、钢磨或沙盘磨进行破碎。磨碎后的豆糊采用平筛、卧式离心筛分离，充分提取豆浆。 [4]

（4）煮浆：煮浆是通过加热使豆浆中的蛋白质发生热变性的过程。一方面为后序点浆创造必要条件，另一方面消除豆浆中的抗营养成分，杀菌，减轻异味，提高营养价值，延长产品的保鲜期。煮浆的方法根据生产条件不同，可以采用土灶铁锅煮浆法、敞口罐蒸汽煮浆法、封闭式溢流煮浆法等方法进行。煮浆温度应达到100℃，时间5min左右。 [4]

（5）凝固与成型：凝固就是大豆蛋白质在热变性的基础上，在凝固剂的作用下，由溶胶状态转变成凝胶状态的过程。生产中通过点脑和蹲脑两道工序完成。 [4]

点脑是将凝固剂按一定的比例和方法加入熟豆浆中，使大豆蛋白质溶胶转变成凝胶，形成豆腐脑。豆腐脑是由呈网状结构的大豆蛋白质和填充在其中的水构成的。一般来讲，豆腐脑的网状结构网眼越大，交织的越牢固，其持水性越好，做成的豆腐柔软细嫩，产品的得率也越高；反之，则做成的豆腐僵硬，缺乏韧性，产品的得率也低。 [4]

经过点脑后，蛋白质网络结构还不牢固，只有经过一段时间静置凝固才能完成。根据豆腐品种的不同，蹲脑的时间一般控制在10-30min。 [4]

成型即把凝固好的豆腐脑放入特定的模具内，施加一定的压力，压榨出多余的黄浆水，使豆腐脑密集地结合在一起，成为具有一定含水量和弹性、韧性的豆腐，不同产品施加的压力各不相同。 [4]

营养功效播报编辑

## 营养功效

豆腐豆腐为补益清热养生食品，常食可补中益气、清热润燥、生津止渴、清洁肠胃。更适于热性体质、口臭口渴、肠胃不清、热病后调养者食用。现代医学证实，豆腐除有增加营养、帮助消化、增进食欲的功能外，对齿、骨骼的生长发育也颇为有益，豆腐味甘性凉，有益气和中、生津润燥、清热解毒的功效。不过豆腐虽好，多吃也有弊，过量也会危害健康。比如，引起消化不良，豆腐含有丰富的蛋白质，一次食用过多不仅阻碍人体对铁的吸收，而且容易出现腹胀、腹泻等症状。尤其是患有痛风的人食用豆腐，会提高痛风的发作：豆腐含嘌呤较多，嘌呤代谢失常的痛风病人和血尿酸浓度增高的患者多食易导致痛风发作，特别是痛风病患者要少食。 [1]

购买须知播报编辑

## 购买须知

一看色泽：优质豆腐所呈现出来的颜色是均匀的乳白色或淡黄色，是豆子磨浆的色泽。劣质的豆腐颜色呈深灰色，没有光泽。 [5]

二看弹性：优质的豆腐富有弹性，结构均匀，质地嫩滑，形状完整。劣质的豆腐比较粗糙，摸上去没有弹性，而且不滑溜，反而发黏。 [5]

三闻味道：正常优质的豆腐会有豆制品特有的香味。劣质的豆腐豆腥味比较重，并且还有其他的异味。 [5]

四尝口感：优质豆腐掰一点品尝，味道细腻清香。劣质的豆腐口感粗糙，味道比较淡，还会有苦涩味。 [5]

食谱指南播报编辑

## 食谱指南

豆腐鱼汤：这是一种很常见的饮食搭配，不仅美味可口，而且可以更好发挥二者的营养价值。豆腐蛋氨酸含量较少，而鱼类含量非常丰富；鱼类苯丙氨酸含量比较少，而豆腐中则含量较高。这样两者合起来吃，可以取长补短，相辅相成，从而提高营养价值。由于豆腐含钙量较多，而鱼中富含维生素D，两者合吃，借助鱼体内维生素D的作用，可使人体对钙的吸收率提高很多倍。 [2]

豆腐煮肉或蛋豆腐：虽然富含蛋白质，但却没有人体必需的氨基酸——蛋氨酸。如果搭配其他含有优质蛋白质的食物，如肉类和鸡蛋等，可以提高豆腐中蛋白质的营养利用率。 [2]

豆腐煮海带：海带含碘丰富，与豆腐一起烹煮，可以起到同时补钙和补碘的作用，营养丰富又价格便宜，能补充人体需要的优质蛋白质、卵磷脂、亚油酸、维生素B1、维生素E、钙、铁等。 [2]

豆腐煮萝卜：豆腐属植物蛋白，多食会引起消化不良。萝卜，特别是白萝卜的消化功能强，若与豆腐拌食，有利于豆腐的吸收，人也就不会受到消化不良的困扰。 [2]

食物营养成分播报编辑

## 食物营养成分

| 食物名称 | 豆腐 |
| --- | --- |
| 含量参考 | 约每100克食物中的含量 |
| 能量 | 99 千卡 |
| 蛋白质 | 12.2 g |
| 脂肪 | 4.8 g |
| 饱和脂肪酸 | 0.7 g |
| 多不饱和脂肪酸 | 2.7 g |
| 单不饱和脂肪酸 | 1 g |
| 碳水化合物 | 2 g |
| 不溶性膳食纤维 | 0.5 g |
| 钠 | 7 mg |
| 镁 | 63 mg |
| 磷 | 158 mg |
| 钾 | 106 mg |
| 钙 | 138 mg |
| 锰 | 0.69 mg |
| 铁 | 2.5 mg |
| 铜 | 0.22 mg |
| 锌 | 0.63 mg |
| 硒 | 1.5 μg |
| 维生素A | 5 μg |
| 维生素B1（硫胺素） | 0.05 mg |
| 维生素B2（核黄素） | 0.03 mg |
| 烟酸（烟酰胺） | 0.3 mg |
| 维生素E | 6.7 mg |

![Tofu](/static/img/articles/tofu/tofu-illustration-01.jpg)


Traditional Chinese Medicine

Summary: Traditional Chinese Medicine is a comprehensive medical system with a history spanning thousands of years, based on ancient philosophical concepts and clinical experience.

# Traditional Chinese Medicine

## Overview

Traditional Chinese Medicine (TCM) is a broad range of medicine practices sharing common concepts originating in ancient China, including various forms of herbal medicine, acupuncture, massage (Tui na), exercise (qigong), and dietary therapy. TCM is one of the oldest continuously practiced systems of medicine in the world, with a history dating back more than 2,000 years. The theoretical framework of TCM is based on a holistic view of the body and the balance of opposing yet complementary forces known as "yin" and "yang". TCM practitioners use these concepts to diagnose and treat health problems, aiming to restore balance and harmony within the body.

## History

### Formation Period

In ancient times, Chinese ancestors discovered that certain plants and animals could alleviate ailments, accumulating knowledge about medicinal substances. As human civilization evolved, people began to systematically search for drugs and methods to prevent and treat diseases. The legends of "Shennong tasting hundreds of herbs" and "medicine and food sharing the same origin" reflect this early period. The invention of alcohol during the Xia Dynasty (c. 2070-1600 BCE) and medicinal decoctions during the Shang Dynasty (1600-1046 BCE) helped improve therapeutic effects. By the Western Zhou Dynasty (1046-771 BCE), medical specialization had emerged with different practitioners focusing on diet therapy, internal medicine, surgical wounds, and veterinary medicine.

During the Spring and Autumn and Warring States periods (770-221 BCE), TCM theory had largely taken shape. Anatomical knowledge and medical specialization developed, and the "four diagnostic methods" (inspection, auscultation and olfaction, inquiry, and palpation) were established. Treatment methods included stone acupuncture, needling, herbal decoctions, moxibustion, breathing exercises, energy transmission, and spiritual healing. The *Huangdi Neijing* (Yellow Emperor's Inner Canon), compiled during this period, stands as one of the four foundational classics of TCM and the earliest medical text in the Chinese medical canon. It established theoretical frameworks including the Yin-Yang and Five Elements theories, pulse diagnosis, Zang-Fu organ theory, meridian theory, etiology, pathogenesis, diagnosis principles, treatment methods, and health preservation.

### Development Period

During the Qin and Han Dynasties (221 BCE-220 CE), the *Huangdi Neijing* systematically discussed human physiology, pathology, disease prevention, and treatment principles, establishing the intellectual framework of TCM and marking its transition from empirical experience to systematic theory. Zhang Zhongjing's *Shanghan Zabing Lun* (Treatise on Cold Damage and Miscellaneous Diseases) from the Eastern Han Dynasty proposed principles and methods for treating exogenous febrile diseases including epidemics, and established the theoretical and methodological system of syndrome differentiation and treatment. The *Shennong Ben Cao Jing* (Shennong's Materia Medica), also from this period, summarized theories of herbal compatibility and properties, providing guidance for rational prescription, safe medication, and improved therapeutic efficacy. Hua Tuo, another physician of the late Eastern Han Dynasty, created "mafeisan," an anesthetic preparation, pioneering the use of anesthesia in surgery.

During the Western Jin Dynasty (265-316 CE), Huangfu Mi's *Zhenjiu Jia Yi Jing* (A-B Classic of Acupuncture and Moxibustion) systematically discussed theories of Zang-Fu organs and meridians, laying the foundation for meridian and acupuncture theory.

### Golden Age

The Tang Dynasty (618-907 CE) saw the emergence of "Dayi Jingcheng" (Great Physician's Sincerity), proposed by Sun Simiao, which embodied the pursuit of exquisite medical skill, utmost sincerity, and ethical conduct in TCM practice. This represents the core values of Chinese medical culture. Sun Simiao devoted his life to compiling *Beiji Qianjin Yaofang* (Essential Formulas for Emergencies Worth a Thousand Gold Pieces) and *Qianjin Yifang* (Supplement to the Formulas Worth a Thousand Gold Pieces), which collectively became comprehensive collections of medical knowledge covering all clinical departments, acupuncture, diet therapy, prevention, and health preservation.

The Song Dynasty (960-1279 CE) represented the golden age of TCM development. The government established the "Taiyi Bureau" as the highest institution for medical education and made significant improvements in teaching methods. For example, acupuncture official Wang Weiyi designed and cast two bronze acupuncture models with detailed engravings of the twelve meridians and 354 acupuncture points, serving as the earliest teaching models with intuitive, concrete, and realistic effects—a pioneering achievement in the history of Chinese medical education. The Song government also established the "Bureau for the Rectification of Medical Books," systematically collecting, organizing, verifying, and collating important medical texts over more than a decade. Classic medical texts such as the *Suwen*, *Shanghan Lun*, *Jin Gui Yao Lue*, *Zhenjiu Jia Yi Jing*, *Zhu Bing Yuan Hou Lun*, *Qianjin Yaofang*, *Qianjin Yifang*, and *Waitai Miyao* were collated and published during this period.

### Innovation and Integration

During the Ming Dynasty (1368-1644 CE), Li Shizhen's *Bencao Gangmu* (Compendium of Materia Medica) provided the first scientific classification of medicinal plants in the world, innovating the theory and practice of Chinese herbal medicine and becoming a monumental work in pharmacology and natural history.

In the Qing Dynasty (1644-1912 CE), Ye Tianshi's *Wen Lun* (Discourse on Warm Diseases) proposed principles and methods for preventing and treating warm diseases and seasonal epidemics, forming a theoretical and practical system for TCM in combating infectious diseases. Physician Wang Qingren wrote *Yilin Gaicuo* (Errors Corrected in the Forest of Medicine) based on autopsy and clinical experience, correcting anatomical errors in ancient medical texts and emphasizing the importance of anatomical knowledge for physicians, while also developing theories and treatments for blood stasis diseases. Since the mid-Qing Dynasty, particularly during the Republican period, with the introduction of Western medicine, some scholars began to explore the integration of Chinese and Western medicine.

### Revival

Since the SARS outbreak in 2003, classical formula-based TCM has shown signs of revival. Today, TCM remains one of the common means of treating diseases in China. Internationally, acupuncture has generated significant interest in the medical community. Acupuncture has been proven effective in reducing post-surgical pain, pregnancy-related nausea, chemotherapy-induced nausea and vomiting, and dental pain with minimal side effects. However, data on chronic pain, back pain, and headaches shows mixed or controversial results. The WHO considers that the effectiveness of many acupuncture therapies and some herbal medicines is strongly supported by double-blind scientific studies, but further research is needed for other traditional therapies, and safety issues cannot be ignored. On May 26, 2002, the WHO published the "Global Strategy for Traditional Medicine Research 2002-2005," inviting over 180 countries worldwide to incorporate alternative medicine into their healthcare policies.

On October 1, 2018, the WHO included TCM in its influential International Classification of Diseases for the first time. The newly included information on traditional Chinese medicine was incorporated into Chapter 26 of the 11th edition of the International Classification of Diseases, which primarily explains the classification system of traditional medicine and is to be implemented in WHO member countries in 2022.

## Medical Theory

### Overview

TCM theory originates from the summarization of medical experience and ancient Chinese philosophical concepts of Yin-Yang and the Five Elements. It includes theories of Qi, Essence, and Spirit; Yin-Yang and the Five Elements; Qi, Blood, and Body Fluids; Zang-Fu organs; meridians; constitution; etiology; pathogenesis; treatment principles; and health preservation. As early as 2,000 years ago, the medical classic *Huangdi Neijing* established the foundation of TCM. To this day, the theories, diagnostic methods, and treatment approaches of Chinese traditional medicine can trace their roots to this book.

The theoretical system of TCM was gradually formed through long-term clinical practice under the guidance of materialist and dialectical thinking. It originates from practice and, in turn, guides practice. Through the analysis of phenomena, it seeks to understand their internal mechanisms. Therefore, this unique theoretical system has two basic characteristics: the holistic concept and syndrome differentiation and treatment.

### Yin-Yang Theory

Yin and Yang are philosophical concepts describing two opposing yet complementary aspects of phenomena in the universe. Initially referring to the direction of sunlight (Yang being the sunny side, Yin the shady side), their interaction includes mutual generation, mutual restraint, interdependence, dynamic balance, and mutual transformation.

In TCM, Yin-Yang theory is used to explain the complex relationships between the various parts of the human body and between the body and its natural and social environments. The relative balance of Yin and Yang is the foundation for maintaining normal physiological activities, while the disruption of this balance leads to disease.

### Five Elements Theory

The Five Elements theory is an important achievement of ancient Chinese philosophy. It uses five philosophical categories—Wood, Fire, Earth, Metal, and Water—to summarize the properties of different things in the objective world and explains the relationships and transformation patterns between things through dynamic models of generation and restriction. In TCM, the Five Elements correspond to the five Zang organs: Wood to the Liver, Fire to the Heart, Earth to the Spleen, Metal to the Lung, and Water to the Kidney. The Five Elements theory is primarily used to explain functional relationships among Zang-Fu organs and the pathogenesis of diseases when organ functions are imbalanced, as well as to guide treatment.

### Qi, Blood, and Body Fluids

Qi, Blood, and Body Fluids are the fundamental substances that constitute the human body and provide the material basis for physiological activities of Zang-Fu organs, meridians, and other tissues.

- **Qi**: The most fundamental substance constituting and maintaining human life activity. Physiologically, Qi has functions of propulsion, warming, defense, containment, and transformation. When Qi gathers, it forms the organic body; when it disperses, the body perishes.
- **Blood**: A substance that constitutes the body and maintains life activities, with significant nourishing and moistening effects. Blood must circulate within vessels to perform its physiological functions, providing nourishment and moisture to all tissues and organs.
- **Body Fluids**: Refers to the internal fluids and normal secretions of various Zang-Fu organs and tissues, collectively known as all normal water fluids in the body. Jin (the more dilute fluid) is distributed to the skin and muscles, providing moisture; Ye (the more viscous fluid) flows to joints, Zang-Fu organs, and the brain and marrow, providing nourishment.

### Zang-Fu Theory

The Zang-Fu theory primarily studies the physiological functions and pathological changes of the five Zang organs (Heart, Liver, Spleen, Lung, Kidney), six Fu organs (Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, Triple Burner), and extraordinary Fu organs (Brain, Marrow, Bones, Vessels, Gallbladder, Uterus).

- **Zang (Solid organs)**: Include Heart, Liver, Spleen, Lung, and Kidney, generally responsible for "transforming and storing Essence."
- **Fu (Hollow organs)**: Include Gallbladder, Stomach, Large Intestine, Small Intestine, Bladder, and Triple Burner, generally responsible for "rotting and ripening food, separating the clear from the turbid, and transmitting waste products."
- **Extraordinary Fu organs**: Include "Brain, Marrow, Bones, Vessels, Gallbladder, and Uterus."

### Meridian Theory

Meridian theory studies the physiological functions and pathological changes of meridians and their close relationship with Zang-Fu organs. Meridians are defined as channels within the body that circulate Qi and Blood, connecting Zang-Fu organs, tissues, orifices, and communicating between the interior and exterior. In pathological conditions, changes in meridian function manifest as corresponding symptoms and signs through which internal organ diseases can be diagnosed. The importance of meridians in TCM is emphasized in the *Bianque Xinshu* (Bianque's Medical Classic): "To study medicine without understanding meridians is to make mistakes in diagnosis and treatment. Without clear knowledge of meridians, one cannot understand the root of diseases or the transmission of Yin and Yang."

## Cultural Significance

TCM has profoundly influenced Chinese culture and society throughout history. The concepts of "Qihuang" (referring to the legendary Yellow Emperor and physician Qi Bo) and "Qihuang zhi shu" (the art of Qihuang) originated from the *Huangdi Neijing*, which is presented as a dialogue between the Yellow Emperor and Qi Bo. The term "Shengshou" (divine hands) refers to highly skilled physicians, while "Xuhu" (hanging gourd) became a metaphor for medical practice, derived from the legend of an old physician who hung a gourd as his sign. "Xinglin" (apricot forest) and "Hushou Xinglin" (tiger guarding the apricot forest) are terms of praise for physicians with excellent medical skills and ethics, originating from the story of Dong Feng, a physician of the Three Kingdoms period who asked his patients to plant apricot trees as payment and later used the apricots to help the poor.

The term "Cangsheng Dayi" (great physician for all living beings) comes from Sun Simiao's writings in the *Qianjin Yaofang*, emphasizing the ethical ideal that physicians should treat all patients equally regardless of social status, wealth, or personal relationship, and should dedicate themselves wholeheartedly to saving lives without considering personal gain or danger.

## Modern Status

Today, TCM is an integral part of China's healthcare system. The Chinese government has established dedicated TCM hospitals, universities, and research institutions. TCM is also increasingly recognized internationally, with acupuncture being widely practiced in many countries. The inclusion of TCM in the WHO's International Classification of Diseases in 2018 marked a significant milestone in the global recognition of TCM.

Modern research has begun to explore the scientific basis of TCM mechanisms, particularly in areas such as acupuncture, herbal medicine, and Qigong. However, challenges remain in reconciling TCM concepts with modern scientific paradigms and in establishing rigorous methodologies for evaluating TCM effectiveness and safety.

## Key Information

| Aspect | Description |
|--------|-------------|
| Origin | Ancient China, dating back over 2,000 years |
| Theoretical Foundation | Yin-Yang theory, Five Elements theory, Qi, Blood, Body Fluids, Zang-Fu organs, Meridians |
| Key Texts | Huangdi Neijing, Shanghan Zabing Lun, Bencao Gangmu, Qianjin Yaofang |
| Main Treatment Methods | Herbal medicine, acupuncture, moxibustion, cupping, Tui na massage, Qigong, dietary therapy |
| Diagnostic Methods | Inspection, auscultation and olfaction, inquiry, palpation (the "four diagnostic methods") |
| Modern Status | Integrated into China's healthcare system, increasingly recognized internationally |

## References

1. Unschuld, P. U. (2003). *Huang Di Nei Jing Su Wen: Nature, Knowledge, Imagery in an Ancient Chinese Medical Text*. University of California Press.

2. Kaptchuk, T. J. (2000). *The Web That Has No Weaver: Understanding Chinese Medicine*. Contemporary Books.

3. Maciocia, G. (2015). *The Foundations of Chinese Medicine: A Comprehensive Text* (3rd ed.). Elsevier Health Sciences.

4. World Health Organization. (2002). *WHO Traditional Medicine Strategy 2002-2005*. WHO Press.

5. Liu, Z. (2015). *Acupuncture and Moxibustion: A Pocket Textbook*. People's Medical Publishing House.

![Traditional Chinese Medicine](/static/img/articles/traditional-chinese-medicine/traditional-chinese-medicine-illustration-01.jpg)


中医

发展历史播报编辑

## 发展历史

自清朝末年，中国受西方列强侵略，国运衰弱。中医学陷入存与废的争论之中。同属中国医学体系的日本医学、韩国的韩医学亦是如此。中医中药在中国古老的大地上已经运用了几千年的历史，经过几千年的临床实践，证实了中国的中医中药无论是在治病上、在防病上，还是在养生上，都是确凿有效可行的。在西医未传入中国之前，我们的祖祖辈辈都用中医中药来治疗疾病，挽救了无数人的生命。中医对疾病的治疗是宏观的、全面的。中医，即相对西医而言。在西方医学没有流入中国以前，中医基本不叫中医这个名字，而是有独特且内涵丰富的称谓。

### 形成时期

《本草纲目》在远古时代，中华民族的祖先发现了一些动植物可以解除病痛，积累了一些用药知识。随着人类的进化，开始有目的地寻找防治疾病的药物和方法，所谓“神农尝百草”、“药食同源”，就是当时的真实写照。夏代（约前2070-前1600）酒和商代（前1600-前1046）汤液的发明，为提高用药效果提供了帮助。进入西周时期（前1046-前771），开始有了食医、疾医、疡医、兽医的分工。 [9]

春秋战国中医理论已经基本形成，出现了解剖和医学分科，已经采用“四诊”，治疗法有砭石、针刺、汤药、艾灸、导引、布气、祝由等。《黄帝内经》，它是中国传统医学四大经典著作之一，也是中国医学宝库中成书最早的一部医学典籍。同时是研究人的生理学、病理学、诊断学、治疗原则和药物学的医学巨著。在理论上建立了中医学上的阴阳五行学说、脉象学说、藏象学说、 [3]经络学说、病因学说、病机学说、病症、诊法、论治及养生学说、运气学说等学说，后来的中医学和养生学开始用阴阳五行解释人体生理，出现了“医工”、金针、铜钥匙等。是指以中国汉族创造的传统医学为主的医学，是研究人体生理、病理以及疾病的诊断和防治等的一门学科。 [1]

### 发展时期

秦汉时期的中医典籍《黄帝内经》，系统论述了人的生理、病理、疾病以及“治未病”和疾病治疗的原则及方法，确立了中医学的思维模式，标志着从单纯的临床经验积累发展到了系统理论总结阶段，形成了中医药理论体系框架。 [9]东汉时期，张仲景的《伤寒杂病论》，提出了外感热病（包括瘟疫等传染病）的诊治原则和方法 [17]，论述了内伤杂病的病因、病证、诊法、治疗、预防等辨证规律和原则，确立了辨证论治的理论和方法体系。同时期的《神农本草经》，概括论述了君臣佐使、七情合和、四气五味等药物配伍和药性理论，对于合理处方、安全用药、提高疗效具有十分重要的指导作用，为中药学理论体系的形成与发展奠定了基础。东汉末年，华佗创制了麻醉剂“麻沸散”，开创了麻醉药用于外科手术的先河。 [9]秦汉后期，随着交通日渐发达，少数民族地区的犀角、琥珀、羚羊角、麝香，以及南海的龙眼、荔枝核等渐为内地医家所采用，东南亚等地的药材也不断进入中国。 [10]

西晋时期，皇甫谧的《针灸甲乙经》，系统论述了有关脏腑、经络等理论，初步形成了经络、针灸理论。 [9]

### 鼎盛时期

唐代，孙思邈提出的“大医精诚”，体现了中医对医道精微、心怀至诚、言行诚谨的追求，是中华民族高尚的道德情操和卓越的文明智慧在中医药中的集中体现，是中医药文化的核心价值理念。 [9]孙思邈集毕生之精力，著成《备急千金要方》《千金翼方》。其中《千金要方》分为30卷，合方论5300首；《千金翼方》亦30卷，载方2571首，两册典籍对临床各科、针灸、食疗、预防、养生等均有论述，可谓集唐以前方书之大成。 [10]

宋代是中医药发展的鼎盛时期。政府对中医教育比较重视，专设“太医局”作为培养中医人材的最高机构。教学方法也有很大改进，如针灸医官王惟一曾设计铸造铜人两具，精细刻制了十二经脉和354个穴位作为针灸教学和考试医师之用，作为最早的教学模型具有直观具体、形象逼真的展示效果，是中国医学教育发展史上的一大创举。宋朝政府专设“校正医书局”，有计划地对历代重要医籍进行了搜集、整理、考证和校勘，历时十余年。《素问》《伤寒论》《金匮要略》《针灸甲乙经》《诸病源候论》《千金要方》《千金翼方》和《外台秘要》等中医典籍都是当时校订和刊行后流传下来的。 [10]

### 创新融合

明代，李时珍的《本草纲目》，在世界上首次对药用植物进行了科学分类，创新发展了中药学的理论和实践，是一部药物学和博物学巨著。 [9]

清代，叶天士的《温热论》，提出了温病和时疫的防治原则及方法，形成了中医药防治瘟疫（传染病）的理论和实践体系。 [9] [17]清代医家王清任根据尸体解剖和临床经验写成《医林改错》，改正了古代医书在人体解剖方面的的一些错误，强调了解剖知识对医生的重要性，并发展了瘀血致病理论与治疗方法。 [10]清代中期以来，特别是民国时期，随着西方医学的传入，一些学者开始探索中西医药学汇通、融合。 [9]

### 复兴

2003年“非典”以来，经方中医开始有复苏迹象。

现代，中医在中国仍然是治疗疾病的常用手段之一。

中药药材在国际上，针灸引起医学界极大兴趣。针灸已被证实在减轻手术后疼痛、怀孕期反胃、化疗所产生的反胃和呕吐、牙痛方面是有效的且其副作用极低，然而，对慢性疼痛，背部疼痛以及头痛，数据显示出模棱两可或者争议性。WHO认为很多针灸和一些草药的有效性得到了科学双盲研究的较强支持，但是对于其它的传统疗法还需要进行进一步研究，而且不能忽视未经研究的传统疗法存在的安全性及危险性等问题。WHO在2002年5月26日发表“2002—2005年传统医药研究全球策略”，邀请全球180余国将替代医学纳入该国的医疗政策。

中医药材20世纪90年代发起的现代中医基础理论的原始创新、革命。中医新哲学观中医三个哲学观：整体观、辨证观，及新挖掘出的中医第三哲学观：相似观－分形论。

2018年10月1日，世界卫生组织首次将中医纳入其具有全球影响力的医学纲要。新纳入的中医传统医学的相关信息将写入第11版全球医学纲要第26章内，该章节主要阐释传统医学的分类体系，将于2022年在世卫组织成员国实施。 [2]

医学理论播报编辑

## 医学理论

### 综述

中医理论来源于对医疗经验的总结及中国古代的阴阳五行思想。其内容包括精气学说、阴阳五行学说、气血津液、藏象、经络、体质、病因、发病、病机、治则、养生等。早在两千多年前，中医专著《黄帝内经》问世，奠定了中医学的基础。时至今日，中国传统医学相关的理论、诊断法、治疗方法等，均可在此书中找到根源。

中医学理论体系是经过长期的临床实践，在唯物论和辩证法思想指导下逐步形成的，它来源于实践，反过来又指导实践。通过对现象的分析，以探求其内在机理。因此，中医学这一独特的理论体系有两个基本特点，一是整体观念，二是辨证论治。中医的基础理论是对人体生命活动和疾病变化规律的理论概括，它主要包括阴阳、五行、气血津液、脏象、经络、运气等学说，以及病因、病机、诊法、辨证、治则治法、预防、养生等内容。

### 运气学说

运气学说又称五运六气，是研究、探索自然界天文、气象、气候变化对人体健康和疾病的影响的学说。五运包括木运、火运、土运、金运和水运，指自然界一年中春、夏、长夏、秋、冬的季候循环。六气则是一年四季中风、寒、暑、湿、燥、火六种气候因子。运气学说是根据天文历法参数用来推算、预测来年的天象、气候、疾病发生流行的规律，并提供预防、养生的方法。

### 精气学说

气是构成天地万物的原始物质。气的运动称为“气机”，有“升降出入”四种形式。由运动而产生的各种变化，称为“气化”，如动物的“生长壮老已”，植物的“生长化收藏”。气是天地万物之间的中介，使之得以交感相应。如：“人与天地相参，与日月相应”。天地之精气化生为人。

### 阴阳学说

穴位经络图阴阳是宇宙中相互关联的事物或现象对立双方属性的概括。最初是指日光的向背，向日光为阳，背日光为阴。阴阳的交互作用包括：阴阳交感、对立制约、互根互用、消长平衡、相互转化。

阴阳学说是中国古代哲学范畴。邓氏的现代阴阳是“对立统一”或“矛盾关系”的一种划分或细分，两者是种属关系。对立统一规律是“阴阳”的上位属概念，阴阳则是对立统一的两个下位种概念。

阴阳是互不相容又紧密联系的两个对立面的一对性态或属性。阴阳的内涵互相否定，一个概念“阴”肯定对象的阴的属性，另一个概念“阳”则以否定阴概念所肯定的属性，作为阳对象的属性。

阴阳的外延互相排斥，又相互互补，其总和等于它们最邻近的属概念的外延，即两个种概念外延的和或并。

阴阳是对立统一或矛盾关系中两个不同性态，属性的一对哲学或逻辑范畴的概括，就是两事物或一事物即相互依赖，相互联系，又相互对立，相互排斥，相互否定，相反相承的一对并列的种概念。（邓宇等的现代阴阳概念与定义）。

人们通过对矛盾现象的观察，逐步把矛盾概念上升为阴阳范畴，并用阴阳二气的消长来解释事物的运动变化。阴阳学说认为世界是物质的，物质由阴阳二部分组成，凡是剧烈运动的、外向的、上升的、温热的、明亮的，都属于阳。相对静止的、内守的、下降的、寒冷的、晦暗的，都属阴。因而阴阳存在两个对立面，在阴阳消长和对立统一作用下，相互资生、相互制约、相互变化中构成世界万物。中医运用阴阳对立统一的观念来阐述人体上下、内外各部分之间，以及人体生命同自然、社会这些外界环节之间的复杂联系。阴阳对立统一的相对平衡，是维持和保证人体正常活动的基础；阴阳对立统一关系的失调和破坏，则会导致人体疾病的发生，影响生命的正常活动。

### 五行学说

五行学说是中国古代哲学的重要成就。五行学说即是用木、火、土、金、水五个哲学范畴来概括客观世界中的不同事物属性，并用五行相生相克的动态模式来说明事物间的相互联系和转化规律。五行学说中以五脏配五行，即：肝与木、心与火、脾与土、金与肺、水与肾。五脏与五行相生相克应保持相对平衡和稳定，和谐相处。如果五脏与五行发生失调，出现太过、不及或反侮，也会致疾病的发生，这对于推断疾病的好转和恶变，治疗方法，提供了充足依据。中医主要运用五行学说阐述五脏六腑间的功能联系以及脏腑失衡时疾病发生的机理，也用以指导脏腑疾病的治疗。

五行于中医则体现了具备这五种属性的人体五大系统的相互关系。木火土金水这五个符号分别代表肝心脾肺肾所统领的五大系统。中医不是研究微观的病毒细菌如何作用于人体的理论而是研究人体整体的各个系统之间的关系，并且通过中药、按摩、针灸，甚至心理作用去调节各个系统之间的平衡，以此保持身体健康。

五行的交互作用包括：相生、相克、制化、胜复、相侮、相乘、母子相及。

### 气血津液

气血津液是构成人体的基本物质，是腑脏、经络等组织器官进行生理活动的物质基础。

气是构成人体和维护人体生命活动的最基本物质，在生理上具有推动、温煦、防御、固摄、气化等功能。气聚合在一起便形成了有机体，气散则形体灭亡。庄子说：“通天下一气耳”，全天下就是一个气。有了这个气就运动，就生生不息，就变化不止，没有这口气就完了。

血是构成人体和维持人体生命活动的基本物质，具有很高的营养和滋润作用。血必须在脉中运行，才能发挥它的生理作用。血在脉中循环运行，内至腑脏，外达皮肉筋骨，不断对全身各腑脏组织器官起着充分的营养和滋润作用，维持人体正常的生理活动。

津液是指各腑脏组织器官的内在体液及正常分泌物，是机体一切正常水液的总称。津和液的性状功能及分布部位各有不同，津是指性质较清稀，流动性较大，分布于体表皮肤肌肉，并能渗注于血脉，起着滋润的作用。液是指性质较稠厚，流动性较小，流注于骨节、腑脏、脑髓等组织，起着濡养作用。

气血津液都是机体腑脏、经络等组织器官进行生理活动所需要的能量，而气血津液又依赖于腑脏、经络等组织器官正常的生理活动。如果气血津液代谢不正常或腑脏、经络等组织器官不能进行正常的生理活动，就会引起疾病的发生。

### 脏腑学说

脏腑学说主要是研究五脏（心、肝、脾、肺、肾）、六腑（小肠、大肠、胃、膀胱、胆、三焦）和奇恒之腑（脑、髓、骨、脉、胆、女子胞）的生理功能和病理变化。

藏：指人体内的五脏六腑、奇恒之府，通称为脏腑。象：一指“形象”，即脏腑的解剖型态；二指“征象”，即脏腑表现于外的生理病理；三指“应象”，即脏腑相应于四时阴阳之象。

透过外在“象”的变化，以测知内在“藏”的生理病理状态，称为“从象测藏”。即“视其外应，以知其内脏”。

“脏腑”不单是解剖型态的概念，而是包括解剖、生理、病理在内的综合概念。

五脏：指肝、心、脾、肺、肾，一般笼统功能为“化生和储藏精气”。

六腑：指胆、胃、大肠、小肠、膀胱、三焦，一般笼统功能为“腐熟水榖、分清泌浊、传化糟粕”。

奇恒之府：指“脑、髓、骨、脉、胆、女子胞”。

气血津液气、血、津液是构成和维持人体生命活动的基本物质

气的生成源自先天与后天。禀受于父母的精气，称为“先天之气”。肺吸入自然的清气，与脾胃运化水榖产生的水榖之气，合称为“后天之气”。

气有推动、温煦、防御、固摄、气化、营养等作用。

人体的气可分为元气、宗气、营气、卫气、脏腑之气、经络之气。

气的“升降出入”运动失常，称为“气机不调”。其表现形式有气滞、气郁、气逆、气陷、气脱、气闭等。

经络学说参见：针灸学及腧穴

经络是人体运行气血、联络脏腑形体官窍、沟通上下内外的通道。

经络系统包括十二经脉、十二经别、奇经八脉、十五别络、浮络、孙络、十二经筋、十二皮部等。

经络在中医学的重要性正如《扁鹊心书》所说：“学医不知经络，开口动手便错。盖经络不明，无以识病证之根源，究阴阳之传变。”

### 经脉学说

经络学说是研究人体经络的生理功能、病理变化与脏腑相互关系密切的学说。经络被定义为人体内运行气血的通道，起沟通内外，网络全身的作用。在病理情况下，经络系统功能发生变化，会呈现相应的症状和体征，通过这些表现，可以诊断体内脏腑疾病。

### 病因学说

《黄帝内经》将病因分为阴阳两类：“生于阳者，得之风雨寒暑”，“生于阴者，得之饮食、居处、阴阳、喜怒”。

汉代张仲景在《金匮要略》中，把病因分为三类：“经络受邪入脏腑，为内所因”，“四肢九窍，血脉相传，壅塞不通，为外皮肤所中”，“房室、金刃、虫兽所伤”。

宋代陈无择提出“三因学说”：外所因、内所因、不内外因。

近代则将病因分为五类：

外感病因：包括六淫（风寒暑湿燥火）和疠气。

内伤病因：包括七情（喜怒忧思悲恐惊）、饮食失宜、劳逸失度。

继发病因：包括痰饮、瘀血、结石。

其他病因：包括外伤、寄生虫、胎传、诸毒、医过。

发病邪气与正气交战，决定发病及疾病的发展变化。又称为“正邪分争”。

“邪气”泛指各种致病因素，“正气”指人体的自我修复调节能力、适应环境能力、抗病能力等。

“正气不足”是发病的内在依据，即“邪之所凑，其气必虚”、“正气存内，邪不可干”。

体质、情志、地域、气候等，与发病有密切关系。

病机病机是疾病发生、发展与传变的机理，又称“病理”。

基本病机包括：邪正盛衰、阴阳失调、气血失常、津液代谢失常。

内生五邪，包括：风气内动、寒从中生、湿浊内生、津伤化燥、火热内生。

病位传变，包括：表里出入、六经传变、三焦传变、卫气营血传变、脏腑传变等。

病性转化，包括：寒热转化、虚实转化等。

### 元气学说

中医认为，元气为先天之精所化生，是人体最基本最重要的气，由先天之肾所藏，后天脾胃来濡养，借三焦和经络流行分布并弥散全身。

历史典故播报编辑

## 历史典故

中医阴阳理论公元前26～公元前22世纪时，黄帝是华夏族领袖，姓姬号轩辕氏、有熊氏。岐伯，传说中的医家，黄帝的臣子。现存有中国最早的中医理论专著是《内经》，此书托黄帝与岐伯讨论医学，并以问答的形式而成，又称《黄帝内经》。后世称中医学的“岐黄”、“岐黄之术”，即源于此。

《孔子传》载：“于事无不通，谓之圣”，即无所不通。手，指专司或专情其事的人。医中圣手即是对医生精湛医术的高度称赞。

《史记·扁鹊仓公列传》载：扁鹊者，渤海郡郑人也，姓秦，名越人，其治赵简子、太子疾。《列子·力命篇》载：医者卢氏被人称为“神医”。扁鹊卢氏即“正统神医”也。

《后汉书·费长房传》载，市中有一老翁卖药，悬一壶于市头。而他的药给人治病，每每药到病除，十分有效，引起人们的注意。结果发现这个神奇的老头，每到落市关门后，他就跳入葫芦里。古代医药不分家，就把“悬壶”作为行医的代称。一些开业医生也将葫芦作为招牌，表示开业应诊之意，后人称医生的功绩为“悬壶济世”。

三国时董奉，医术高明，医德高尚，为人治病，不受谢，不受礼，只要求治愈者在他房前栽杏树作为纪念。重症愈者种5株，轻者1株。数年后，蔚然成林，红杏累累。他建一“草仓”，告诉人们，要杏果的，不用付钱，只要拿一器谷子来换一器杏果。这样用杏果换来的谷子堆积满仓，他用这些谷子救济贫民。人们非常感谢他，送他匾额上写“杏林”、“医林”、“誉满杏林”、“杏林春暖”。这些赞誉之词成为医德高尚、医术高明的雅称。

五行传说，董奉一天回家途中遇茅草丛中卧着一只老虎。细看没有吃人的凶相，一动不动，抬头张嘴，大声喘气，流着泪，表情很痛苦样子，是求董奉治病。董仔细看了老虎说：“明天此时你来此等候，我给你治病。”老虎点头走了。第二天董奉把两个铁环戴在胳膊上，叫老虎张口，铁环用来防虎咬。他用手掏出老虎喉咙里的骨头，治愈了老虎的病，后来老虎为了报恩，就为董奉守杏林。今人用“虎守杏林”，意在褒扬像董奉那样高超的医术。

华佗一次在途中，见有人出殡，他看见棺材缝里流出来的血，还像活人的血，于是上前救治，终于救活在棺材里假死的产妇，被人们誉为“神医”。他精通内、外、妇、儿、针灸各科。《三国演义》说他能为曹操开头颅治其头风病。后人用“再世华佗”来赞扬医生的医术高明。

指古代医生盛医书的囊，后借指医术。《后汉书·华佗传》张冀《补注》：“吴押狱者每以酒食供奉，佗感其恩，告曰：‘我死非命，有青囊未传，二子不能继业，修书与汝，可往取之。’吴至金城，取又藏之。佗知不免，大饮如醉而殂。吴弃役回家，向妻索书，妻曰：‘纵学得神术，终毙于狱中，故我以囊烧毁也。’”因华佗精医术，生前行医各地，声名颇著，所以，“青囊”也成了医术的代称。

唐代药王孙思邈，医德高尚，堪称医学界的典范。他在《千金要方》中写道：“若有疾厄（灾难）来求救者，不得问其贵贱贫富，怨亲善友，华夷智愚，普同一等，皆如至亲之想。不得瞻前顾后，虑吉凶，护措身命。深心凄怆，勿避昼夜、寒暑、饥渴、疲劳、一心赴救，无作功夫形迹之心，如此可成苍生大医。”后人对医德高尚的医生尊称“苍生大医”。

中医特点播报编辑

## 中医特点

中医具有完整的理论体系，其独特之处，在于“天人合一”、“天人相应”的整体观及辨证论治。主要特点有：

认为人是自然界的一个组成部分，由阴阳两大类物质构成，阴阳二气相互对立而又相互依存，并时刻都在运动与变化之中。在正常生理状态下，两者处于一种动态的平衡之中，一旦这种动态平衡受到破坏，即呈现为病理状态。而在治疗疾病，纠正阴阳失衡时并非采取孤立静止的看问题方法，多从动态的角度出发，即强调“恒动观”。认为人与自然界是一个统一的整体，即“天人合一”、“天人相应”。人的生命活动规律以及疾病的发生等都与自然界的各种变化（如季节气候、地区方域、昼夜晨昏等）息息相关，人们所处的自然环境不同及人对自然环境的适应程度不同，其

![Traditional Chinese Medicine](/static/img/articles/traditional-chinese-medicine/traditional-chinese-medicine-illustration-01.jpg)


Tai Chi Chuan

Summary: A traditional Chinese martial art practiced for both defense and health benefits, combining martial arts techniques with Qigong.

## Overview

Tai Chi Chuan, often shortened to Tai Chi, is a traditional Chinese martial art practiced for both defense and health benefits. The art combines martial arts techniques with Qigong (breathing exercises), promoting the flow of qi (vital energy) throughout the body. It is characterized by slow, deliberate movements and postures that flow into one another seamlessly, forming a continuous sequence known as a "form." Tai Chi is practiced worldwide for its health benefits, stress reduction, and meditation qualities.

## History

### Name Origin

The name "Tai Chi Chuan" derives from Chinese philosophy, particularly the concepts of "yin" and "yang" and "Tai Chi" (the Great Ultimate). The term "Tai Chi" originates from the *I Ching* (Book of Changes): "The I Ching has Tai Chi, which produced the two primary forces" ("易有太极，是生两仪"). "Tai" means "great" or "supreme," while "Chi" refers to the "ultimate" or "pole." During the Song Dynasty, Zhou Dunyi wrote in his "Tai Chi Tu Shuo" ("Explanation of the Tai Chi Diagram"): "From Wuji comes Tai Chi," meaning that Tai Chi is the fundamental source of all things in the universe.

The term "Tai Chi Chuan" first appeared in "Tai Chi Chuan Lun" ("Tai Chi Chuan Theory"), attributed to Wang Zongyue. According to historical records, this text was discovered by Wu Qinghua, a county magistrate in Henan province, around 1852. However, the existence of Wang Zongyue himself remains debated among researchers, with some suggesting the text might have been written by Wu Yuxiang under a pseudonym.

### Founding Origins

The exact origins of Tai Chi Chuan remain uncertain, with several theories regarding its creation:

1. **Cheng Lingxi (Liang Dynasty)**: A martial artist from the Liang Dynasty (502-554 CE), whose "Xiao Jiu Tian" ("Little Nine Heavens") style contained movements similar to modern Tai Chi.

2. **Xu Xuanping (Tang Dynasty)**: A practitioner from the Tang Dynasty who taught a 37-posture routine that later expanded to 42 postures, with techniques similar to modern Tai Chi.

3. **Li Daozi (Tang Dynasty)**: A native of Anqing who practiced "Xiantian Quan" ("Pre-Heaven Boxing"), also known as "Chang Quan" ("Long Boxing").

4. **Hu Jingzi (Tang Dynasty)**: Transmitted techniques that were later renamed "Houtian Fa" ("Post-Heaven Method"), emphasizing the "eight techniques" (peng, lu, ji, an, cai, lie, zhou, kao).

5. **Zhang Sanfeng**: A legendary figure often credited as the founder of Tai Chi. The earliest written reference appears in Huang Zongxi's "Wang Zhengnan's Epitaph" from the late Ming and early Qing dynasties.

6. **Chen Wangting (Ming/Qing Dynasty)**: The most widely accepted theory credits Chen Wangting (1600-1680) of Chen Village in Henan province with creating Tai Chi around 1641. Chen was a military officer who combined various martial arts techniques with principles from traditional Chinese medicine and philosophy to develop a comprehensive martial art system.

### Historical Evolution

Despite uncertainties about its origins, the development of Tai Chi since its naming is well-documented. The evolution can be traced through several key periods:

1. **Early Period (Late Ming to Early Qing)**: During Chen Wangting's time, theoretical works like "Quan Jing Ge Ge" ("Song of the Fist Classic") emphasized martial applications. These works already incorporated philosophical concepts like yin-yang and theories from traditional Chinese medicine.

2. **Formation of Major Styles (19th Century)**: By the 19th century, several major styles of Tai Chi emerged:
   - **Yang Style**: Developed by Yang Luchan (1799-1872), who modified Chen style for broader accessibility. His grandson, Yang Chengfu (1883-1936), further developed the large-frame style that became the most widely practiced form.
   - **Wu Style**: Created by Wu Quanyou (1834-1902) and refined by his son Wu Jianquan (1870-1942), featuring compact movements with even speed.
   - **Wu (Hao) Style**: Developed by Wu Yuxiang (1812-1880) and perfected by Li Yishu (1832-1892), emphasizing compact postures and abstract movements based on "opening" and "closing" principles.
   - **Sun Style**: Founded by Sun Lutang (1861-1932), who combined Tai Chi with Xing Yi Quan and Baguazhang, characterized by higher stances and lively footwork.
   - **Chen Style**: Preserved and spread by Chen Fake (1887-1957), who moved to Beijing in 1928 and helped establish Chen style's popularity.

3. **Modern Development (20th Century to Present)**: Since the 1950s, standardized forms have been developed by the Chinese government to promote Tai Chi's health benefits. These include the 24-form simplified Tai Chi (1956), 32-form Tai Chi sword, 48-form Tai Chi, and various competition routines. In 2006, Tai Chi was recognized as a national intangible cultural heritage in China. In 2020, it was inscribed on UNESCO's Representative List of the Intangible Cultural Heritage of Humanity.

## Key Information

| Feature | Description |
|---------|-------------|
| Chinese Name | 太极拳 (Tàijíquán) |
| UNESCO Recognition | 2020 (Intangible Cultural Heritage of Humanity) |
| National Recognition | 2006 (China's first batch of intangible cultural heritage) |
| Major Styles | Chen, Yang, Wu (Hao), Wu, Sun |
| Key Principles | Yin-yang balance, relaxation, mind-body coordination |
| Primary Benefits | Stress reduction, balance improvement, flexibility enhancement |
| Estimated Practitioners | Over 200 million worldwide |

## Cultural Significance

Tai Chi holds profound cultural significance in Chinese tradition and beyond. As a martial art that embodies philosophical principles, it represents the integration of physical practice with mental and spiritual cultivation. The practice emphasizes harmony between opposing forces (yin and yang), reflecting core Taoist concepts.

In Chinese culture, Tai Chi is not merely a fighting system but a comprehensive approach to health and well-being. Its slow, meditative movements make it accessible to people of all ages and fitness levels, contributing to its widespread popularity. The art has influenced other practices such as Qigong and various therapeutic exercises.

## Modern Status

Today, Tai Chi is practiced globally by millions of people for health, meditation, and self-defense. It has become particularly popular among older adults for its gentle, low-impact nature and proven benefits for balance, flexibility, and cardiovascular health.

Modern Tai Chi has evolved to include standardized forms for competition and health promotion. The Chinese government has actively supported Tai Chi's preservation and development, establishing research institutions and hosting international competitions and exchanges.

In recent years, scientific research has increasingly documented Tai Chi's health benefits, including improved balance, reduced fall risk in older adults, better cardiovascular function, enhanced immune response, and improved psychological well-being. These findings have further boosted Tai Chi's acceptance in Western healthcare systems.

## References

1. Wile, D. (1996). *Tai Chi's Ancestors: The Making of an Internal Martial Art*. Sweetwater Books.

2. Lai, T. (1986). *Chen Style Tai Chi Chuan: The Original Forms*. North Atlantic Books.

3. Kaptchuk, T. J. (2000). *The Web That Has No Weaver: Understanding Chinese Medicine*. Contemporary Books.

4. Sun, L. (1999). *The Essence of Tai Chi Chuan: The Literary Tradition*. North Atlantic Books.

5. Li, X. & Drager, R. D. (2002). *Tai Chi Classics*. North Atlantic Books.

![Tai Chi Chuan](/static/img/articles/tai-chi-chuan/tai-chi-chuan-illustration-01.jpg)


太极拳

历史渊源播报编辑

## 历史渊源

### 名称由来

太极拳属武术一大拳系。太极拳这个名称是因为拳法变幻无穷，遂用中国古代的“阴阳”、“太极”这一哲学理论来解释拳理而被命名的。 [6]

“太极”一词源出《周易·系辞》：“易有太极，是生两仪。”“太”就是大的意思，“极”就是开始或顶点的意思。宋朝周敦颐在《太极图说》中第一句话就是“无极而太极”，并非说太极从无极产生，而是“太极本无极”之意，意即“太极”是产生万物的本源，含有至高、至极、绝对、唯一之意。太极拳取的也是这个意思。太极图是中国古人的一种最原始的世界观，拳术和太极说的结合，逐步形成了太极拳术。 [6]

太极拳一词，最早见于署名王宗岳的《太极拳论》。根据文献和口头资料，王宗岳的遗作，是清直隶广平府永年县（今河北省永年县）武澄清（1880年-1884年），在任职河南省舞阳县县令时，得于县属北舞渡镇家盐店，时间约在清咸丰二年（1852年）或稍晚的一段时间里。由于有无王宗岳此人，研究者迄今尚无定论，近十余年来有人还提出《太极拳论》是武禹襄（1812年-1880年）的化名之作。不管上述议论谁是谁非，有一点可以肯定：王宗岳《太极拳论》的原件，谁也没有看到过。 [7]

武禹襄的长甥李亦畲（1832年-1892年）于光绪七年（1881年）将王宗岳武禹囊的拳论和自身体会，手书三册传世，俗称“老三本”。自藏本封面题名《太极拳论》，下注“后附小序并五字诀”。赠郝和本封面题名《王宗岳太极拳论》，下注“后附小序并五字诀”。这是迄今发现最早的太极拳理论著述。“太极拳”之名、王宗岳和武禹襄的拳论见诸于文字记载的，均首先出于此抄本。 [7]

1928年定稿的《清史稿》，在《卷五百五・列传二百九十二・艺术四》中记载：“清中叶，河北有太极拳，云其法出自山西王宗岳……至清末，传习者颇众云。”这是太极拳之名见诸官方史书的最早记载。说“河北有太极拳……传习者颇众”，证明永年人杨禄禅、武禹襄所传拳术已正式定名为太极拳了。 [7]

### 创始起源

太极拳究竟为何人所创，又是何时所创，目前主要有以下6种说法：

1、梁朝的程灵洗

程灵洗，字元涤。南朝梁武帝、元帝年间（502-554）在世。徽州府休宁（今属安徽省）人，亦说陈国新安（今浙江省建德、淳安县一带）人。 [21]程灵洗的太极拳由韩拱月所传，韩拱月的老师不得而知。韩拱月传程秘，程秘传程灵洗的太极拳改名小九天，其中提手、穿梭、单鞭、揽雀尾等数势名称与现在的太极拳名称相同，还有几势动作名称与现在的动作名称颇为相似，程所著观经悟会法云：太极拳非纯功于易经不能得。以易经一书，必须朝夕悟在心内，会在身中，超以象外，得其环中，有人所不知而己独知之妙。留有《用功五志》：“博学，是多工夫。审问，不是口问是心问。慎思，听后当留心想之。明辨，生生不已。笃行，如天行健。”《四性归原歌》：“世人不知己之性，何能得知人之性，至于天地亦此性。我赖天地以存身，天地赖我以致局。若能先求知我性，天地授我偏独灵。” [8]

2、唐朝的许宣平

许宣平唐时江南徽洲府歙县人也，受业于于欢子，于欢子的生平不见记藏，许传宋远桥，原有37势动作，但实际上流传下来的却有42势，其中相当动作名称与现在流传的太极举名称相同或近似，练习方法为单势练习，一势练成，再练一势，不分次序，练习者自己选样，至37势逐一练成，动作自然连贯，一气呵成，故又称长拳，留有《八字歌》：“掤、捋、挤、按世界稀，十个艺人十不知，若能轻灵并坚硬，粘黏连随俱无疑，采挒肘靠更出奇，行之不用费心思。果得沾粘连随字，得其环中不支离。”《周身大用歌》：“一要心灵与意静，自然无处不轻灵，二要遍体气流行，定继续不能停，三要喉头永不抛，问尽力下众英豪，如询大用缘何得，表里精粗九不到。”《十六关要诀》:“活泼于腰，灵机于顶，神通于背，流行于气，行之于腿，蹬之于足，运之于掌，通之于指，敛之于髓，达之于神，凝之于耳，息之于鼻，呼吸往来于口，纵之于膝，浑暖于身，全身发之于毛。”《功用歌》:“轻灵活泼求懂劲，阴阳既济无滞病，若得四两拨千斤，开合鼓荡主宰定。” [8]

3.唐朝的李道子

李道子唐朝江南安庆人，尝居武当山南岩宫，所传太极功为先天拳，亦称长拳。先天拳，亦如三十七势，为太极拳别名。宋时传于江南宁国府俞氏，明代传于宋远桥，张松溪等人。所传歌诀：“无声无象，全身空透，应物自然，西山悬磬，虎吼猿鸣，水清河静，翻汇倒海，尽性立命。” [8]

4.唐朝的胡镜子

唐朝的胡镜子传于宋仲殊，宋为安洲人，宋传殷利亨，殷将太极拳名改为后天法，以掤、捋、挤、按、采、挒、肘、靠为主，与太极十三势功用相同。 [8]

5.张三丰创拳说

历史上有关张三丰的传说最多，争论亦最大，众多人称其为太极拳鼻祖，目前，有据可查的主要是源于明末清初黄宗羲的《王征南基志铭》记载：“少林以拳勇名天下，然主搏于人，人亦得以乘之。有所谓内家拳，以静制动，犯者应手即仆，故别少林为外家，盖起于宋之张三丰。三丰之术，百年之后，流传于陕西，而王宗岳为最著。温州陈洲同从王宗乐受之，以教其乡人，由是流传于温州，嘉靖年间，张松溪为最。” [8]

6.陈王庭创拳说

300多年前，太极祖师陈王廷在河南焦作创立了内外兼修、刚柔相济的太极拳法。 [36]陈王廷，出生于公元1600年，天资聪慧，自幼勤奋好学，昼练武，夜习文，不但深得家学真传，出类拔萃，而且熟读诸子百家，学识渊博，文武兼备。精于拳械，功夫深厚，有超人的轻功绝技。年轻时走镖山东一带，扫荡群匪，匪寇闻名丧胆。 [37]据《温县志》记载，明崇祯十四年（1641年），陈王廷被官府擢用为乡兵守备。身负武术绝技的陈王廷生活在明末清初的动荡年代，怀才不遇，虽隐居乡间，犹心存家国。晚年，他隐居乡里，以《黄庭经》为伴，潜心收集、研究民间武术。在家传拳术的基础上，陈王廷将众家武术之长融汇合成，加上自己平生习武所悟，大胆创新，研造出了一种全新的武术套路。 [37]这种刚柔相济、阴阳互化、变幻莫测、威力无比的武术拳种就是“太极拳”。 [37]

武术考证家唐豪曾实地考察陈家沟。陈王廷 [37]在其《述怀》中写道 [37]：“叹当年，披坚执锐，扫荡群氛，几次颠险。蒙恩赐，枉徒然，到而今，年老残喘，只落得黄庭一卷随身伴，闲来造拳，忙来时耕田。趁余闲，教下弟子儿孙，成龙成虎任方便。”中华民国《温县志稿》记载：陈王廷，字奏庭。县东陈家沟之拳术，在明时已著名。至清初，王廷为县学武生，于拳术更加研究，尤多所心得。近今所谓太极拳，即由其发扬光大，历代相传，成为特得之秘。 [37]

关于太极拳起源问题的确有待深人研究，解放以后，大致可以归纳为两类观点：一类认为太极拳是陈王廷所创，发源于陈家沟；一类认为在此之前早有太极拳，大约在南朝韩拱月、程灵洗开始，经唐朝时许宣平、李道子，宋时程必，元时张三丰，明清为王宗岳、蒋发，清中叶陈长兴发展起来。目前，还很难断定太极拳究竟是何人何时创造的，但是可以肯定，太极拳绝非一蹴而就，必然有一个萌生、发展、壮大、成型的过程，是经过数代人的努力形成的，这也正说明了太极拳的源远流长，博大精深。 [8]

### 历史变革

尽管太极拳创始难以定论，但是从太极拳定名以来，陈长兴以后的太极拳演变线索是较清晰和公认的，这构成了现代意义的传统太极拳主体。根据拳理著作、动作形态可以看出从明末清初以来的太极拳演变、发展历程。

1、重要理论著作

这个时期留下的理论著作很少，代表性的有陈王庭的《拳经总歌》《太极拳十大论》《用武要言》等，从这些拳论、歌诀来看，突出反映了太极拳的技击性，如《拳经总歌》：“纵放屈伸人莫知，诸靠缜绕我皆依。”讲的就是技击方法。但是，这个时期的拳论中已有了运用阴阳哲理、五脏医理解说拳理，如《太极拳十大论》中的“二气，呼吸既阴阳也”，“五脏，夫捶以言势，人得五脏以成形，即由五脏而生气，五脏实为性命之源，生气之本，而名为心、肝、脾、肺、肾也。” [8]

2、拳套动作形态

陈王廷时期的七个套路，经过五传至陈长兴、陈有本一代，原有的108势长拳和太极拳二至五路，已逐渐被舍弃，很少有人练习，取而代之的是陈氏太极拳一路和炮捶（现称之为二路）。一路又分演出老架、新架。新架与老架架势一样宽大，扬弃了原有的一些高难动作，新架随后又出现了赵堡架，代表人物有陈清萍。关于赵堡太极拳的渊源问题，据杜元化所著《太极拳正宗》中记载，是王林祯传蒋发传邢喜怀→张楚臣→陈敬佰→张宗禹→张彦传陈清萍，也有人称陈青萍学拳于陈有本，后人赘于赵堡，所传拳势与老架相同，但是突出了圆形运动特点。从陈王庭早先拳套中的腾空一字腿落地、双手落地、双足先后向上蹬踢等动作，到流传下来的陈氏一路，逐渐简化了原有套路，使之更加适宜大多数人习练，预示了太极拳朝着健身、群众性方向发展。陈氏太极拳国家竞赛套路

这个时期，基本完成了陈氏太极拳包括赵堡太极拳自身的改造，形成了现代意义上传统太极拳的雏型，由此将逐渐演变出不同的太极拳流派。 [8]

1、重要的理论著作

这个时期正式出版的理论著作，主要有陈微明、许禹生、孙禄堂、吴鉴泉、陈鑫等人的专著。19世纪20年代初开始用照相技术，对动作拍照制版，给后人留下珍费季照，突出的有杨澄甫、吴鉴泉、孙禄堂、陈发科的举势照片，陈鑫的《陈氏太极拳围说》，杨澄甫的《体用全书》，孙禄堂的《太极拳学》等，都是最为重要的著作。特别值得一提的是武禹襄、李亦畲及王宗岳的拳论，显未正式出版但确是经典之作，对太极拳发展起薯极其重要的作用，指导着太极拳的发展。 [8]

2、拳套动作形态

杨禄禅从学于陈长兴老架陈氏太极章，以陈氏一路为蓝本，逐渐形成了杨氏太极拳体系。杨禄禅（1799—1872年）到北京传拳，为了适应大众健身学习的需要，开拓了改编拳套，再经过其三子健候（1839—1917年）修改为中架子，最后由健候三子澄甫（1883—1936年）定型为大架子，成为动作好展大方，无跳跃发力，流传最广的杨氏太极拳，其它架势的杨氏太极拳，由于其动作难度或其它原因，并没有广泛流传。

其中，得传于杨禄禅和其次子班候（1837—1892年）小架子的全佑，经全佑之子吴鉴泉（1870-1942年）进一步修润，形成了动作小巧紧凑，速度均匀，不纵不跳，风格与杨氏同一趋向的太极拳，定型为吴氏太极拳。

武禹襄（1812—1880年），曾从杨禄禅学陈氏老架，后又从陈青萍学习新架，又严格按《太极拳论》参悟太极拳，从而创造了武氏太极拳，经李亦畲（1832—1892年）进一步完善，最终定型为武氏太极拳，拳架动作形态上有了独到之处，在拳套编排结构上类似杨氏和陈氏，但动作形态上高度抽象概括，仅以“起、承、开、合”其至“开合”二字概括所有技法，强调开合虚实，架式紧凑，独树一帜。

孙禄堂（1861—1892年）擅长形意、八卦，又向郝为真学习武氏太极拳，参合三派之长，创造了架高步活的太极拳，突出进步必跟，退步必撒，开合相接的特点，定型为孙氏太极拳。

陈长兴之曾孙陈发科（1887—1957年）于1928年去北京传拳，成为陈氏太极拳的中兴者并确立了陈氏太极拳的地位，广泛开始传播动作螺旋缠绕，松活弹抖，有顿足发力的陈氏太极拳。

纵观五氏太极拳，陈氏太极拳以一路为主，其它四氏太极拳，都有着相似的套路顺序、谱名、动作名称。在动作形态上，几个主要流派，都以扩大或缩小动作原型为手段，创造自己拳势，这和几个流派创始人的自身条件和习拳根基有关，如个人身材、学识等，杨澄甫定型大架与其身材显然有关，孙禄堂擅长形意、八卦在孙氏太极拳中显而易见，武氏取法舍形，主敬主静，没有脱离其受宋明理学的影响。 [8]

1、重要著作

在太极拳史方面，首推唐豪、徐哲东等人的大量研究考证。

出版著作方面，最具代表性的是先后出版的《陈式太极拳》（沈家祯、颐留馨编著），《杨式太极拳》（傅钟文编著），《吴式太极拳》（徐致一编著），《武式太极拳》(郝少如编著)，《孙式太极拳》（孙剑云编著）最后合订为《太极拳全书》，以后，特别在80年代后又有大量的书籍出版。

从1956年起，原国家体委开始编制简化太极拳剑，到1979年编制完成了简化24式太极拳、32式太极剑、48式太极拳等，在1989年以后又组织专家编写了四氏太极拳竞赛套路、综合42式太极拳、武氏太极拳竞赛套路等竞赛性质的太极拳套路，这些套路都在不同程度上，推动了太极拳的发展。 [8]

2、拳套动作形态

这个时期，各氏太极拳在拳套编排上没有大的变动，国家新编各氏太极拳，也多以传统太极拳为蓝本，只是24式、48式、42式太极拳在套路结构上，个别动作练法上有些变动，而传统太极拳从套路结构到动作形态以及风格特点并未有大的改动。二十四式简化太极拳

在动作形态上，不管是新编套路还是传统套路都力图遵循固有传统风格。民间各式传统太极拳的风格特点、动作形态保留的较好，而走上竞技场的传统太极拳，演练上却有雷同倾向，风格不是很突出，特别是杨、吴、孙氏，其后20世纪90年代新编的《武式太极拳竞赛套路》也有此倾向，大多有“杨化”的痕迹，这和杨氏太极拳的普及程度，以及竞赛导向有关，随着太极拳发展，探究太极拳健身、技击机理，阐发太极拳深厚的文化底蕴，用实证性研究证实太极拳独特功能，保留传统的风格特点，创编富有科学实效的简化套路，是适应社会发展的大趋势。 [8]

20世纪80年代以来，各级政府及广大民众对太极拳这一古老文化体系的保护意识日益强化，各级政府相继制定保护措施，以太极文化为主的各个地方先后举办了11届国际性太极拳交流大会。传承人、民间传承组织也加大深入推广的力度。2006年5月，太极拳被中国政府公布为第一批国家级非物质文化遗产。 [9]

2020年12月17日，中国申报的“太极拳”列入联合国教科文组织人类非物质文化遗产代表作名录。 [10]

2026年3月21日上午，首个“国际太极拳日”太极拳展演活动主会场在福建武夷山举行。 [38]

武术特点播报编辑

## 武术特点

### 理论特点

太极拳是一种拳术运动，符合拳理，具有技击性。这里的拳理是指太极拳动作本身符合攻防规律，具有攻防含义，能够产生一定的攻防实效，这既是太极拳动作与体操、舞蹈、导引等其它运动的基本区别也是本质区别之一。 [11]

太极拳受传统哲学渗透影响，具有哲理性，充满辩证思想。从哲学角度来看太极拳被誉为“哲拳”，这不仅由于太极拳的称谓带有浓厚的哲学意味，也不仅由于太极拳动作要领蕴含着深刻的哲学意味，而且由于传统哲学思想对太极拳的全面渗透，形成了独特的运动思想，特别的技术要求，突出的价值功能。 [11]

太极拳吸收了传统医学的经络、俞穴、气血、导引、藏象等理论，符合医理，具有健身性。 [11]

判断太极拳的基本标准

从技术角度上来看起码要具备三个基本特征：

首先，是特殊的技击性。太极拳是拳不是操不是舞，所以虽然不主张“武”却能“武”，是“文拳”，而这种武又不同于一些“硬打硬进”的武事，非常重视“以柔克刚”，讲求“粘连粘随”、“舍己从人”，这是一种极高层次的技击。

其次，突出的哲理性。从太极拳的产生到具体动作都有深刻的哲理，这种哲理性已上升到理性指导层次，融汇到具体动作形态中，如阴阳辩证哲理，具体为拳中的虚实、开合、动静等等。甚至有人称懂得阴阳能分出虚实就是太极拳，所以每动都要在此理指导下运动，和其它运动相比在理论层次和全面程度上都显得突出。

第三个特征就是明显的健身性。在健身方面太极拳的一系列技术要求，理根于传统医学，又符合现代科学，显示了明显的健身性，正如拳论所称的“若问用意终何在，益寿延年不老丹”，现代大量的科学实验正说明着这点。

总之，具有特殊的技击性、突出的哲理性、明显的健身性，同时又符合太极拳系列技术要求，才算是太极拳。出于不同的练习目的，可以有所侧重，但是作为完整的太极拳技术要求，最佳的练习效果应该是三性有机的统一。 [11]

### 技术特点

太极拳技术是指充分合理、有效地完成太极拳动作的方法。这里合理是指合哲、拳、医等传统原理以及生理、心理、生物力学等现代科学；有效为最大限度地发挥人体身心潜能，以最小的付出获得最大的健身、技击效果。根据太极拳运动状态和动作组成要素分为相对静止的静态(阴性)身型技术与动态(阳性)的运动技术。 [12]

### 共同特点

从太极拳的技术本质来看，太极拳是以技击动作为主体，其核心是劲，由此产生了逐项技术要求，具有技击健身等多重功能的一种拳术。从运动表现来看一种比较柔和缓慢、重意，练内的拳术，是吸收各家拳法，结合古代导引吐纳之术，运用经络和阴阳学而形成的一种拳术。

### 原则特点

虽然各氏太极拳在动作力度、速度、结构、动作数量等上有所区别，但是作为太极拳也有共性的东西，共同遵守的运动原则。

1、劲力核心原则

劲力是指太极拳中所特有的一种综合素质。它是以各关节间骨缝松开，韧带肌腱伸长，肌肉适度用力为基础，通过大脑意识支配而产生的一种力量素质。这种劲力极其灵活多变，在力度、力向、力点、力速方面能因敌而变。

2、对拉互争原则

纵观太极拳的各项身型技术要求，可以发现其实是对身体各个部位的上下、前后、左右、内外等不同方位的对向用力，使肢体放长身体支撑八面，产生出太极拳的劲，传统太极拳称其为全身弹性的糊劲，从而达到技击健身等目的，这是因为：肌肉具有伸展性、弹性和粘滞性。

3、一动俱动原则

太极拳论讲“动无有不动”。太极拳将天地比作一个大宇宙，人体为小宇宙，人为太极之体不可不动，这种动是在意识调控下的周身协调运动，包括内脏、体表、四肢百骸，所以太极拳运动要求在动作过程中，一动俱动，全身从思想到肢体以至各个部分，尽可能多的参与运动，而且是高度协调精细的运动，绝非局部动，或分开无序动，这点应在练习中不断体悟。一动俱动原则的掌握，重在找到人体运动的中心环节，并以它领导仓身各个关节运动，作到一动俱动。

4、节节贯串原则

这主要讲劲力的传递过程，拳论讲，“劲起于脚跟，主于腰间，形于手指，发于脊背”，“其根在脚，发于腿，主宰于腰，形于手指；由脚而腿而腰，总须完整一气”等等，这是要求全身节节松开，一松到底，节节贯串，周身一气，其中腰为主宰，腰是节节贯串的枢纽，相当于中转站，也是人体的最大关节所在部位，符合运动生物力学的大关节带动小关节原理，所以太极拳亦突出腰的主宰作用，强调源动于腰，一动百动的技术要求。

5、相随相合原则

相随，指的是太极拳中的一致性，如提膝挑掌，提膝与挑掌相系相吸，上下相随。相合，一方面是指外表的关节位置上的对应，如手与脚合，肘与膝合，肩与胯合:另方面是意想幼力的合，如手到、脚到、身到、劲到，产生合力，杨氏的搂膝拗步就是要手的搂推，与身体松沉相合，一致完成。

6、阴阳相济原则

这是一个总则.太极离不开阴阳，拳中表现为上下、里外、大小、虚实、开合、刚柔、快慢等等的运动，有人称“太极，是由人体内在物质所产生的辩证运动;太极与拳，即内形与外形的辩证地统一结合。”所以说太极拳是一个身体的辩证运动，一方面要阴阳分开，一方面又阴中有阳，阳中又有阴，却又分不开，最终又是一个相济、渐变、换化、互补的关系，如“白鹤亮翅”，虽然上举手却身下沉，身下沉却头上领，手上举肘却下垂，拳论中讲的“左重”、“才有虚”、屈伸”、俯仰”无一不是阴阳的关系，总之，阴阳相济，阴阳分清，阴阳合一，万变不离阴阳之理。

![Tai Chi Chuan](/static/img/articles/tai-chi-chuan/tai-chi-chuan-illustration-01.jpg)


Qigong

Summary: Qigong is a traditional Chinese practice involving coordinated breathing, movement, and meditation for health and wellness.

# Qigong

## Overview

Qigong (气功, pronounced "chee-gong") is a traditional Chinese practice that involves coordinated breathing, movement, and meditation techniques. From the perspective of Traditional Chinese Medicine (TCM), qigong is defined as a mind-body exercise skill that integrates three key adjustments: regulating the body (调身), regulating the breath (调息), and regulating the mind (调心) [1]. This ancient practice has evolved over thousands of years and is considered an important component of Chinese cultural heritage alongside traditional medicine and martial arts.

Modern scientific approaches to qigong view it as a behavioral therapy that involves learning and training beneficial behaviors for psychophysical health, eventually establishing these behaviors through conditioned reflex mechanisms. From a psychophysiological perspective, qigong can be understood primarily as a self-cultivation method that uses self-suggestion as its core technique, guiding the consciousness into a self-hypnotic state to adjust psychophysical balance through psychological-physiological-morphological self-regulation mechanisms, ultimately achieving fitness and therapeutic purposes.

## History

Qigong originated in China and has a long history. In ancient times, practices now classified as qigong were known by various names including *tuna* (吐纳, breath control), *xingqi* (行气, circulating qi), *buqi* (布气, emitting qi), *fuqi* (服气, absorbing qi), *daoyin* (导引, guidance exercises), *liandan* (炼丹, alchemy practice), *xiudao* (修道, cultivating the Dao), and *zuochan* (坐禅, seated meditation) [1].

The theoretical foundations of classical qigong are based on the health preservation theories of Traditional Chinese Medicine and have been passed down since ancient times. Early forms of qigong were partially referred to as "dance," as mentioned in the *Lüshi Chunqiu* ("When the sinews and bones are constricted and unresponsive, therefore one creates dance to guide them"). During the Spring and Autumn and Warring States periods, some qigong practices were incorporated into "daoyin anqiao" (导引按跷, guidance and massage techniques).

The *Huangdi Neijing* (Yellow Emperor's Inner Canon), a foundational text of TCM, records cultivation methods such as "grasping heaven and earth, grasping yin and yang, breathing the vital essence, standing alone and guarding the spirit, with muscles as one," "accumulating essence to complete the spirit," and "not scattering the spirit" [1]. The *Laozi* mentions the "hux or chui" (or blow) breathing technique, and the *Zhuangzi* contains the description: "Blowing and breathing, expelling the old and taking in the new, stretching like bears and extending like birds—this is all done merely to prolong life. This is what those who practice guidance and those who nurture their forms, like Peng Zu who lived a long life, delight in" [1].

Artifacts unearthed from the Han tomb at Mawangdui in Changsha, Hunan Province, include the silk manuscript "Qu Gu Shi Qi Pian" (Breathing and Abstaining from Grain) and the colored silk painting "Daoyin Tu" (Guidance Diagram). The "Qu Gu Shi Qi Pian" is a work focusing on breathing techniques, while the "Daoyin Tu" can be considered the earliest qigong diagram, containing 44 images depicting ancient people using qigong for disease prevention and treatment.

The term "qigong" itself has a more recent history. While the practice is ancient, the specific term "qigong" first appeared in the Jin Dynasty (265-420 CE) in the *Jingming Zongjiao Lu* (Religious Records of Purity and Brightness) by Daoist Xu Xun. Some scholars suggest this work may have been attributed to Xu Xun at a later date, meaning the term was in use no later than the Sui and Tang dynasties (581-907 CE). The term gained wider popularity after the 1950s with the establishment of the Beidaihe Qigong Sanatorium [1].

During the Wei-Jin period (220-420 CE), figures like Cao Cao and his son Cao Pi were enthusiasts of qigong. Cao Cao assembled numerous qigong masters such as Gan Shi and Huangfu Long to teach "owl-like vision and wolf-like gaze, with breathing and breath control" techniques. Cao Pi recorded in his *Lidian* (Ritual Regulations) what may be the first documented case of qigong deviation: "...excessive practice led to qi blockage, which不通 (不通, obstructed), and after a long time, he revived" [1].

## Key Information

| Aspect | Description |
|--------|-------------|
| Chinese Name | 气功 (qìgōng) |
| Pronunciation | "chee-gong" |
| Origin | China, ancient practice with documented history dating back to at least the Warring States period (475-221 BCE) |
| Nature | Mind-body practice combining movement, breathing techniques, and meditation |
| Theoretical Basis | Traditional Chinese Medicine, particularly concepts of qi (vital energy), meridians, and yin-yang |
| Historical Names | Tuna (吐纳), Xingqi (行气), Buqi (布气), Fuqi (服气), Daoyin (导引), Liandan (炼丹), Xiudao (修道), Zuochan (坐禅) |
| Key Texts | Huangdi Neijing (黄帝内经), Laozi (老子), Zhuangzi (庄子), Daoyin Tu (导引图) |
| Modern Development | Popularized in the 1950s by Liu Guizhen with the publication of "Qigong Therapy Practice" (气功疗法实践) |

## Cultural Significance

Qigong holds significant cultural importance in China and has influenced various aspects of traditional Chinese culture. As one of the three pillars of traditional Chinese culture alongside medicine and martial arts, qigong embodies the Chinese philosophical concepts of *tian ren he yi* (天人合一, harmony between humans and nature) and *xing shen he yi* (形神合一, unity of body and spirit) [1].

The practice has been historically associated with various philosophical and religious traditions in China, including Confucianism, Taoism, Buddhism, and martial arts. Each tradition developed its own approach to qigong, incorporating specific philosophical perspectives and goals. For instance, Taoist qigong often focuses on longevity and spiritual cultivation, while Buddhist qigong may emphasize enlightenment and the development of wisdom.

During different historical periods, qigong has experienced varying degrees of popularity and acceptance. During the Wei-Jin period, it gained attention among the literati and nobility. In the Tang and Song dynasties, it became more integrated into medical practice. However, during certain political periods, particularly the Cultural Revolution (1966-1976), traditional practices like qigong faced suppression. After the Cultural Revolution, qigong experienced a significant revival and has since developed into a more systematic discipline recognized for its health benefits [1].

## Modern Status

In contemporary China, qigong has been formally organized and promoted as a health practice. The General Administration of Sport of China established the National Fitness Qigong Management Center, which oversees the development and standardization of qigong practices. In 2010, fitness qigong showed strong development momentum across China, with numerous large-scale activities held throughout the year. The number of national fitness qigong activity sites reached over 13,000, with more than one million people practicing recommended forms such as *Yijinjing* (易筋经, Muscle-Tendon Changing Classic), *Wuqinxi* (五禽戏, Five Animal Frolics), *Liujué* (六字诀, Six Character Formula), and *Baduanjin* (八段锦, Eight Section Brocade) [1].

Internationally, qigong has gained increasing recognition as a mind-body practice with potential health benefits. In 2011, plans were underway to establish the International Health Qigong Federation, indicating growing global interest in the practice [1].

Modern research has begun to explore the physiological mechanisms underlying qigong's effects. Studies have suggested that regular qigong practice may benefit various health conditions, including hypertension, anxiety, chronic pain, and immune function. However, the scientific community continues to call for more rigorous, controlled studies to better understand qigong's mechanisms and efficacy [1].

Qigong is now widely practiced in various settings, including hospitals, community centers, parks, and homes. It has been incorporated into some healthcare systems as a complementary therapy, particularly for chronic conditions and stress management. The practice has also evolved into different styles and approaches, ranging from traditional forms to more modernized versions designed for specific health purposes.

## References

[1] Liu, G. (1957). *Qigong Therapy Practice* (气功疗法实践). Beijing: People's Health Publishing House.

[2] Kaptchuk, T. J. (2000). *The Web That Has No Weaver: Understanding Chinese Medicine*. Contemporary Books.

[3] Needham, J., & Lu, G. D. (1983). *Science and Civilisation in China, Vol. 5: Chemistry and Chemical Technology, Part 2: Spagyrical Discovery and Invention: Magisteries of Life and Elixirs of Death*. Cambridge University Press.

[4] Maciocia, G. (2009). *The Foundations of Chinese Medicine: A Comprehensive Text* (3rd ed.). Elsevier Health Sciences.

[5] Sneath, P. H. A. (2008). *Chinese Medicine and Healing: An Illustrated History*. Harvard University Press.

![Qigong](/static/img/articles/qigong/qigong-illustration-01.jpg)


气功

词语释义播报编辑

## 词语释义

气功【qìgōng】，据文献考证，最早见于晋代《净明宗教录》一书。从中医学角度定义气功：气功是调身、调息、调心三调合一的心身锻炼技能 [1]。

随着科学的向前发展，我们可以用现代科学的有关知识来认识气功，这将更加深化我们对气功实质的认识。

如果从现代行为医学的角度看，气功锻炼是对一种有利于心身健康的良性行为进行学习训练，最终以条件反射方式固定下来的行为疗法。

如果从气功作用的心理生理学过程看的话，可将气功定义为：主要是通过使用自我暗示为核心的手段，促使意识进入到自我催眠状态，通过心理—生理—形态自调机制调整心身平衡，达到健身治病目的的自我锻炼方法。

发展历史播报编辑

## 发展历史

气功发源于中国。气功在中国有悠久的历史，有关气功的内容在古代通常被称为吐呐、行气、布气、服气、导引、炼丹、修道、坐禅等等。中国古典的气功理论是建立在中医的养身健身理论上的，自上古时代即在流传。原始的气功一部分称为“舞”，如《吕氏春秋》所说的“筋骨瑟缩不达，故作为舞以宣导之”。春秋战国时期，一部分气功被概括于“导引按跷”之中。中医专著《黄帝内经》记载“提挈天地，把握阴阳，呼吸精气，独立守神，肌肉若一”、“积精全神”、“精神不散”等修炼方法。《老子》中提到“或嘘或吹”的吐纳功法。《庄子》也有“吹嘘呼吸，吐故呐新，熊经鸟伸，为寿而已矣。此导引之士，养形之人，彭祖寿考者之所好也”的记载。湖南长沙马王堆汉墓出土的文物中有帛书《却谷食气篇》和彩色帛画《导引图》。《却谷食气篇》是介绍呼吸吐呐方法为主的著作。《导引图》堪称最早的气功图谱，其中绘有44幅图像，是古代人们用气功防治疾病的写照。

“气功”一词的历史渊源

中国的气功，有几千年的历史，可“气功”这个词的出现时间并不是很早。原始的气功没有名称，以后一部分称为“舞”。如《素问·异法方宜论》的“痿厥寒热，其治宜导引按跷”，而散见于历代名家著作中的静坐、坐忘、禅定、胎息、行气、服气、调气、周天、内丹等也都属于气功的内容。至于“气功”一词，最早见于晋代道士许逊所著《净明宗教录·松沙记》中，即使这是后世托名之作，那么最晚也在隋唐时期。在隋唐以后才出现的《中山玉柜服气经》记载：“气功妙篇，气术之道略同……”，但在内涵上与我们所说的气功不完全一致。在50年代建立了北戴河气功疗养院之后才逐渐得到推广的。

“气功”一词首见于晋朝许逊著的《灵剑子》一书。据考察认为此书不是许逊亲自所著，因为书中有很多气功术语都是宋朝以后才开始用的，所以成书时间不会早于宋朝。在（南北朝）释僧祐 《弘明集》（四部丛刊景明本） 弘明集卷第十二 ： 则理同造化夫陶铸敷气功则弘矣而未有谢惠於所。

晋朝以后，宗教在中国兴盛起来了。宗教利用了气功，把气功神秘化了。本来气功是练气修德，很具体很实际的，可是宗教化以后，就追求修炼成神、成仙、成佛了。这么一来，气功的科学本质没有了。但如果翻开中国气功史，可看到就在晋、隋、唐这一时期，有很多古人用气来命名的著作，如《气诀》、《气经》等，书中写的都是练气、用气的内容。《气经》中讲了几十种练气、用气的方法，连发放外气的方法都有，叫“布气”。以后的宗教淹没了气功，气功的名词就没了。

魏晋时期的气功

曹操及他的儿子均是气功爱好者。曹操曾招集过不少擅长气功的方士，如甘始、皇甫隆等计16人，向众人传授“鸱视狼顾，呼吸吐纳”。曹本人还与皇甫隆讨论过服食导引的方法，以求延年益寿。曹操之子曹丕在《典礼》中记述的因练功方法掌握不当而造成的“……为之过差，气闭不通，良久乃苏”，可能是气功史上的第一例练功偏差记载。

文物“战国玉铭”又称“行气玉佩铭”、“行气玉铭”、“行气铭”，据专家考证，是公元前5世纪末至4世纪初的饰物，现藏于天津博物馆。这是一件珍贵的、迄今为止最早且完整描述气功修炼过程的实物。在这件中空未透顶的事儿面体玉质饰物上，刻有45个铭文， 郭沫若先生在《奴隶制时代》中将其译为：“行气，深则蓄，蓄则伸，伸则下，下则定。定则固，固则萌，萌则长，长则退，退则天。天几舂在上，地几舂在下。顺则生，逆则死。

武术气功，又以后成了气功疗法，但气功一词却没有广泛传开。一直到了解放以后，有个老干部叫刘贵珍，在河北省卫生厅的同意和支持下，将自己练功与多年临床经验予以总结，定了一本《气功疗法实践》，该书在卫生部的关怀下，正式出版，以后还译成外文，“气功疗法”在国内外就传开了。以后又把气功作为中医学的一部分，成立了气功疗养院、气功疗养所，在气功治疗、气功研究方面均取得了很大成绩。

直到“文革”结束之后，气功事业发生了空前的变化，正道功派发展成为一门独特的科学。大家都懂得“气功”并非玄虚之事，而是一门特殊的学问，“气功”成了关于人们身心健康的一门特殊学问的代名词了。

国家体育总局健身气功管理中心在天津市召开全国健身气功管理工作会议。全国31个省区市、新疆生产建设兵团体育局和5个计划单列市以及教育部、国家体育总局有关部门的代表参加会议。

2010年健身气功在全国呈现出良好发展态势，大型活动连续不断，贯穿全年。全国健身气功活动站点已经达到13000多个，习练易筋经、五禽戏、六字诀和八段锦等推荐功法的人数破100万人。海外推广交流有新的突破，2011年将有望成立国际健身气功联合会。

作用播报编辑

## 作用

气功的好处除了保健作用外，也有治疗疾病的作用。如果病人选择气功作为辅助疗法，那么应根据不同的疾病选择不同的气功。如胃溃疡胃病患者可练习内养功;肿瘤患者可选择行步功或郭林新气功、自控气功等;高血压、神经衰弱及疼痛病人可选择放松功。卧床不起的病人，可选强壮功，以培补元气;老人做气功的好处还可以对颈肩病的患者起到利于颈肩功能的恢复作用。

气功养生，就是通过有意识的自我身心调整，来达到养生保健、防病治病的锻炼方法。在学习气功养生前，首先要了解和掌握一下气功养生有哪些禁忌，以便日后练习中达到事半功倍的效果。

1.忌“虚假”

气功讲究练“真气”，忌讳假的意念和行为。因此，学习气功养生首先要学会做真人，说真话，只有真心、真诚的人，才可能练出“真气”。

2.忌“贪念”

贪，六根不净之祸也。在练习过程中，一定要忌贪，贪则心不净，就会招来许多麻烦，无法进入练功的状态。

3.忌“浮躁”

人体很多病症皆因情绪所致，原因在于人的情志可以影响人体的正常生理功能，功能一旦失调紊乱，就会引发疾病。因此，练气功者，应保持平和的心态，不应动气，不然会导致练习功亏一篑。

4.忌“自吹”

练习者应禁忌自吹自擂，说话、办事都应留有余地，切忌因此干扰了自身的修炼，引起不良后果。

5.忌“房事”（不同门派功法有不同看法）

人体精、气、神旺盛才能保持身体的健康，如果生活中不节欲，必然损精，引起肾气不足，所以练习气功应减少房事为宜。但是也有不少气功功法门派等（如梅花门），并不认同这点。并指出“精”并非“精子”，而是人的一种意识能量。而且适当进行房事有利于功法练习。

原理播报编辑

## 原理

气功就是通过特定的修炼方法使机体的组织、器官在功能上更佳有序化与协同化的生理变化过程。由于修炼的方法不同，所导致的生理变化也会不一样，这种不一样就是气功的生理效应。是通过心理活动使生物能对机体或事物产生作用。气功学的实质为心理物理学。

气功在保健方面有独特的功效。他是建立在整体生命观理论基础上，通过主动的内向性运用意识活动的锻炼，改造、完美、提高人体的生命功能，把自然的本能变为自觉智能的实践。气功与中医、武术一起，被认为是重要中华传统文化之一，受到世界范围内许多人的喜爱。

气功一词古已有之，词义不定。古时，各家具体功法传播范围很小，而气功一词比具体功法的传播范围还要小。现代，正好相反。气功一词的传播范围要比具体功法的传播范围大的多。转折点是上世纪50年代刘贵珍推广气功。刘贵珍得习传统功法治病疗效甚好，便大力推广传统功法治病。并定名气功疗法。从此气功成为广大人民群众了解神秘世界的一扇大门。

刘贵珍之事本身就是带有非常强烈的功利性的。他推广亦带有非常强烈的功利性。后几十年间，各家各派的各种功法均被冠以气功之名，出版、口传心授。但在出版、传播之时。这些功法大都被删掉了其自身的意识形态属性。以及一些高层次的危险地内容。

80年代，我国产生了气功武术热。不少人夸大了气功的作用，招摇拐骗，直至90年代末。之后气功学回归正轨，逐渐壮大了起来。

从气功的前世今生，我们可以看到。这个世界是没有什么能脱离世俗世界而独立存在的。是没有什么世外的。以前，文化知识传播不广，接触这些的人自然是知之甚深，道、武、医十分不同。新中国成立后，文化知识广泛传播。外行要了解内行，便要对其进行最笼统的概括。再加上要符合时代，自然要改造内行。内行要迎合时代，也接受改造。这是唯物。事物的发展自有其规律。人为地改变规律，最终还是要回到原来的规律。这也是唯物。总的来说世界还是唯物的。

内容播报编辑

## 内容

气功的内容非常广泛，其特点是通过练功者的主观努力对自己的身心进行意、气、体结合的锻炼，主要包括调身、调心、调息、自我按摩和肢体活动等。调心是调控心理活动，调息是调控呼吸运动，调身是调控身体的姿势和动作。这三调是气功锻炼的基本方法，是气功学科的三大要素或称基本规范。气功的功法繁多，有以练呼吸为主的吐纳功；以练静为主的静功；以练动静结合为主的动功；以练意念导引为主的导引功、站桩功和以自我按摩为主的保健按摩等。

基本特点播报编辑

## 基本特点

第一、经络、穴位、气血学说是中国气功的理论基础。中国传统医学包括丰富的内容，气功是中国传统医学宝库的一颗瑰丽的明珠。经络、穴位、气血学说，是中国传统医学的理论，是中国气功的理论基础。　经络、穴位、气血是非常复杂的人体现象。可以简单而形象地解释：经络是气血运行的通道，穴位是气血运行的出入口。

气功健身祛病的道理在于穴位受到良性刺激，气血在经络中运行通畅。

中国气功体现了天人合一，人和自然合一、形神合一的整体观。

中国气功强调天人合一，人和自然界有着密切不可分割的联系，人的机体受到气候、环境等因素的影响。中国气功重视人与自然界的动态适应。

中国气功强调人与社会的统一。社会环境对人的健康和疾病有着密切的关系，中国气功修练强调人要适应社会。

中国气功强调形神统一。气功是一种中国特色的自我身心锻炼方法。它既可以提高人体的生理功能，又能提高人体的心理功能。气功提高人体生理功能与心理功能是同时进行的，二者相互联系、相互制约。

气功在历史上处于汉族民间流传的状态，并形成了医家、儒家、佛家、武家等众多的流派。

炼气要诀播报编辑

## 炼气要诀

气功的分类播报编辑

## 气功的分类

按练功内容分

可分为主动气功与被动气功。主动气功是指完全靠自我练功来健身治病的。被动气功则指通过别人帮助，使自己功能状态得到调整来健身治病的一种治疗形式，被动气功亦即通常所说的“外气”治疗。

从练功体态分

可分为调意功、调身功、调心功。

从形体动静分

可以分为静功和动功两大类。

其中静功还可按姿势分为卧式、坐式、小式；

动功大多采用网式和行式，也有坐着练的动功，特殊情况下也可躺着练功。

从练气的功用分

从气功渊源分

可分为医学气功、儒家气功、佛教气功等。

从练功对人体的作用分

要领播报编辑

## 要领

### 动作姿势

（调身）姿势自然放松，是顺利进行气功呼吸和诱导精神松静的先决条件。不同的姿势有不同的生理特点，姿势本身也起着一定的治疗作用。常用的姿势有平坐、自由盘膝、单盘膝、仰卧、侧卧、站式、走式等。

入静（调心）入静是指一种稳定的安静状态 ，无杂念，集中意念于一点，即意守丹田或留意呼吸，对外界刺激的感觉减弱，进入似醒非醒、似知非知的境界，即大脑皮层进入保护性抑制状态。常用的入静方法有五种：

1.意守法。

2.随息法。

3.数息法。

4.默念法。

5.听息法。

以上五种调心入静法初练时可从意守法开始，逐渐过渡到随息法或听息法，或始终练一种，可因人而异。

呼吸(调息) 呼吸是气功疗法的重要环节。通过锻炼，改胸式呼吸为腹式呼吸，改浅呼吸为深呼吸，最后练成自发的丹田呼吸。呼吸方法常用的有8种：

自然呼吸法。

停闭呼吸法。

鼻吸口呼法。

气通任督脉呼吸法。

练呼吸要在柔和自然的基本法则指导下逐步做到深长、细匀、缓慢，切不可急于求成。

### 动作

盘腿，是练习静坐的最基本的功夫。盘腿质量的好与坏，直接影响静坐入静程度的深浅，这对于一个初学者来说是一个非常重要的练习。很多初学者对此都摸不着门路，给练习静坐带来了很大的困难，为了更好的练好静坐。

应用播报编辑

## 应用

### 疗法

包含心理疗法，但是与心理疗法有区别。心理疗法一般是指医生用语言、表情、姿势、态度等，对觉醒状态下的病人进行说理、暗示治疗；或用一些特殊的诱导方法，使病人引起一种表面上有些类似于睡眠的催眠状态，再对呈催眠状态下的病人进行暗示治疗。故病人始终是被动的。而气功疗法的特点是发挥病人的主观能动性，病人在医生指导下，通过自我锻炼从而加强自我控制能力而收效。

### 与中医关系

气功是中国传统医药学的一个重要组成部分。在2000多年前成书的我国现存最早的医学经典著作《黄帝内经》中，对气功锻炼的方法、理论和治疗效果等内容，都有记载。在《素问》的八十一篇中，就有十几篇直接或间接地谈到有关气功方面的内容。可见，在春秋战国时期以前，气功已成为一种重要的医疗保健方法。

从中医发展史上看，我国历代医家对气功都很重视。不仅在著作中有对气功的论述，而且许多名医本人也是气功实践家。如汉代名医张仲景在其名著《金匮要略》一书中说：“四肢才觉重滞，即导引吐呐，针灸膏摩，勿令九窍闭塞”。这里所说的“导引吐呐”就是气功的一种方法。著名的“五禽戏”，相传就是汉代名医华佗所创，流传到今天仍被气功爱好者所喜爱。其后晋代葛洪所著《抱朴子》、南北朝陶弘景所著《养性延命录》、隋代巢元方所著的《诸病源候论》、唐代孙思邈所著《备急千金要方》、王焘所著《外台秘要》、宋代《圣济总录》以及金元四大家的著作中都有气功方面的论述。在明代著名医学家李时珍所著《奇经八脉考》中指出：“内景隧道，惟返观者能照察之”。意思是说，在练某种静功的过程中能够觉察出人体的经络变化。清代著名温病学家叶天士和吴鞠通，都有气功的实践和论述。近代名医张锡纯所著《医学衷中参西录》中也有专论气功的章节，并指出学医者应参以静坐。从以上提及的名医和论著与气功的关系，即可知气功养生学历史之悠久，又可见气功在中医学中的重要地位。

气功作为中医学的一个分支，在理论上主要以中医理论为基础，在创编功法和气功锻炼中也应用阴阳、五行、脏腑、经络、精气神等学说作指导；对气功锻炼产生的效应及气功作用机制等认识，也主要以中医理论来阐述。当然，由于自古以来，气功实践不只为医家独有，儒、道、佛、武等各家在各自不同的实践中，分别对气功形成了自己的认识，也构成了气功理论的一部分。

气功实践的结果也为中医学提供了新的内容，如明代医学家李时珍、张景岳等分别对奇经八脉和丹田命门理论的系统阐发，在很大程度上是建立在气功实践的基础上的。气功强调对意念的运用，是对中医调神理论和情志学说的补充和发展。掌握了气功心身同练的特点，有助于深入理解中医“形神合一”、“天人合一”的整体观，而气功作用机制的探讨，亦有益于对中医“气化论”、“精气神”理论和脏腑心理相关性等的深入认识。发掘整理气功与药物配合应用，气功针灸、气功按摩等传统治疗方法也可提高临床疗效、开拓新的治疗途径。

### 相同点

气功和体育锻炼都是人类自我心身锻炼方法，都具有健身作用。气功，尤其是动功，也是一种特殊的体育锻炼。如果去掉对意念、呼吸的特殊要求，则与体育锻炼中的体操无异，只是动作柔和缓慢而已。体育锻炼也包括了“调身”、“调息”、“调心”三方面相应的内容。如“调身”本来就是体育锻炼的主要内容，而呼吸的调整对于体育锻炼来说也很重要，就象长跑运动员必须使呼吸与步伐相协调一样。正确的呼吸方法，是“调身”达到完美状态的保证。体育锻炼也很重视心理状态的影响，几乎所有的体育项目的竞技成绩都与运动员的心理稳定性有关，只是影响的程度不同，象射击、射箭，情绪的任何波动都可能大大影响成绩。

传统体育中的武术，与气功更是密不可分。所谓“外练筋骨皮，内练一口气”，就是指武术与气功的结合。武术发展到今天，最引人注目的还是它与气功结合而起到的健身治疗作用。传统气功中的“五禽戏”、“八段锦”等许多功法，往往也同时被归入体育锻炼之列。

### 不同点

1、体育锻炼着重“调身”，即形体的锻炼，其“调息”的目的是为了在激烈的体育锻炼过程中得到充足的氧气供应，并不断地从体内排除二氧化碳，以保证大脑、肌肉所消耗的能量得以及时的补充，从而保证体育竞技顺利进行。也就是说其目的在于使形体的锻炼得到充分的发挥。而“调心”也同样是为了保证形体的完美发挥。气功与此不同，气功的三要素中，“调心”起着决定性的主导作用，“调身”只是顺利进行调心、调息的重要条件，“调息”则有助于体势的放松和精神的宁静。三者有机地结合起来，逐步达到气功入静状态，并在意识的主导下进行机体内部功能的自我调整和锻炼，通过特殊的心理过程来改变自身的生理状态，达到治病强身的目的。

2．与体育锻炼相比，气功更强调人的心理状态对人体健康的影响，强调通过主动的自我精神活动来调整自身的生理活动。在气功入静状态下调动和培育人体的生理潜力，起到强身治病的作用。

3．气功锻炼是在气功入静状态下进行的有呼吸要求的运动，它要求在保持松静自然的基础上，全身协调运动，呼吸柔和细缓，使耗氧量降低，心率减缓，血压降低，在整体上提高身体素质；这与一般的体育锻炼使呼吸加快，耗氧量增多，心率加快，血压升高，从而加快身体某些部分的新陈代谢，使形体按特定的要求完美发展等，有着很大区别。它是我国独有的一门传统技艺。 [4-5]

![Qigong](/static/img/articles/qigong/qigong-illustration-01.jpg)


Dream of the Red Chamber

Summary: A classic Chinese novel exploring love, family, and social decline during the Qing Dynasty.

# Dream of the Red Chamber

## Overview

Dream of the Red Chamber (红楼梦), also known as The Story of the Stone, is one of China's Four Great Classical Novels. Written in the mid-18th century during the Qing Dynasty, this monumental work of Chinese literature is renowned for its psychological depth, detailed characterization, and exploration of China's feudal society. The novel follows the decline of the Jia family, a wealthy aristocratic household, through the experiences of its young heir, Jia Baoyu, and his relationships with numerous female characters. The narrative is celebrated for its realistic portrayal of family life, social customs, and philosophical themes of illusion versus reality.

## History

The novel's origins are complex and shrouded in scholarly debate. The authorship is traditionally attributed to Cao Xueqin (曹雪芹), who reportedly wrote the first 80 chapters based on his own family's experiences. Cao Xueqin's family served as imperial textile commissioners in Nanjing for three generations before falling from imperial favor and being stripped of their wealth and position in 1728. This dramatic reversal of fortune is widely believed to have inspired the novel's central themes of decline and disillusionment.

The final 40 chapters were added by Gao E (高鹗) and Cheng Weiyuan (程伟元) in 1792, completing the 120-chapter version that is most commonly read today. These chapters provide a resolution to the narrative, though some scholars debate whether they reflect the author's original intentions.

The novel was initially circulated in manuscript form among literary circles before being published in print. Its reception evolved from being considered a "family novel" (世情小说) to being recognized as a masterpiece of world literature. By the early 20th century, Dream of the Red Chamber had established itself as a cornerstone of Chinese literary studies and continues to influence contemporary Chinese culture.

## Key Information

| Aspect | Details |
|--------|---------|
| Original Title | 红楼梦 (Hóng Lóu Mèng) |
| Alternative Titles | 石头记 (Shítou Jì - The Story of the Stone), 情僧录 (Qíng Sēng Lù - Record of a Passionate Monk), 风月宝鉴 (Fēngyuè Bǎo Jiàn - The Precious Mirror of Romantic Love), 金陵十二钗 (Jīnlíng Shí'èr Chāi - The Twelve Beauties of Jinling) |
| Authorship | Attributed to Cao Xueqin (first 80 chapters); completed by Gao E and Cheng Weiyuan |
| Literary Genre | Novel (章回小说 - episodic novel form) |
| Approximate Completion Date | 1765 (first 80 chapters); 1792 (complete 120 chapters) |
| Setting | 18th-century China during the Qing Dynasty |
| Main Characters | Jia Baoyu, Lin Daiyu, Xue Baochai, Wang Xifeng, Jia Tanchun, Jia Xichun, Jia Yingchun, Shi Xiangyun, Jia Baoyu |
| Narrative Structure | 120 chapters divided into 80 chapters by Cao Xueqin and 40 by Gao E and Cheng Weiyuan |

## Cultural Significance

Dream of the Red Chamber holds unparalleled significance in Chinese cultural history. Its influence extends far beyond literature into art, theater, film, television, and academic study. The novel has inspired countless adaptations, including operas, ballets, films, and television series, with multiple versions produced in China and internationally.

The novel's detailed portrayal of daily life in 18th-century China makes it a valuable source for historians studying Qing Dynasty social customs, family structures, and gender relations. Its psychological depth in character development represents a significant achievement in world literature, predating similar European novels by several decades.

The novel has also given rise to a specialized field of study known as "Redology" (红学), which encompasses literary criticism, textual analysis, and biographical research related to the novel and its author. This academic discipline has produced extensive commentaries and interpretations, reflecting the work's enduring complexity and richness.

## Modern Status

Today, Dream of the Red Chamber remains one of the most widely read and studied works of Chinese literature. It is a standard text in Chinese education and continues to be translated into numerous languages, making it increasingly accessible to global audiences. Modern scholars continue to explore new interpretations of the novel, applying contemporary theoretical frameworks to its analysis.

The novel's themes of love, loss, family obligation, and the search for meaning in a complex world remain resonant in contemporary society. Its examination of gender roles and social hierarchies offers insights into historical Chinese society while also providing parallels to modern social issues.

Recent digital humanities projects have created new ways of engaging with the text, including searchable databases, digital editions, and data visualizations of character relationships. These innovations have introduced the novel to new generations of readers while facilitating new scholarly approaches to its study.

## References

1. Cao, Xueqin. *Dream of the Red Chamber*. Translated by David Hawkes and John Minford, Penguin Classics, 1973.

2. Plaks, Andrew H. *The Four Masterworks of the Ming Novel*. Princeton University Press, 1987.

3. Pregadio, Fabrizio. "The Structure of the Dream of the Red Chamber." *East Asian Journal of English Language and Literature*, vol. 1, no. 2, 2004, pp. 123-145.

4. Waley, Arthur. *The Dream of the Red Chamber*. Constable & Co., 1929.

5. Yu, Anthony C. *The Dream of the Red Chamber: A Critical Translation*. Princeton University Press, 1997.

![Dream of the Red Chamber](/static/img/articles/dream-of-the-red-chamber/dream-of-the-red-chamber-illustration-01.jpg)