唐宋食疗概念典行为之傅－以衍《千金•食治》为核心的观察

Food and Healing in the T'ang and Sung: The Shih-chih Chapter in Sun Szu-miao's Cli'ien-chin Yao-fang

认爲特定「食物」有助「健康追求」兴「治癒疾病」的看法，在今日的东亚文化圈内，可说是一种既普遍又风行的医疗概念与钦食行爲。然而，这种今日名之爲「食疗」的知行，却并非当代的原创，它自有其古典的渊源可寻；换句括说，「食疗」一事是可以提在座史的脉络中来加以察考的，而本文即爲之作。 在以唐代名医孙思邈所撰《千金•食治》爲观察伊始的行文里，本文指出，《千金•食治》一方面诚然是唐代以降「食疗奉行者」们的行爲华绳，但另方面，相涉的体认，其宝也早存见於汉魏时人的言论，以及唐以前的若干医学古典中。因此，考量现存史料的状况，对於这些早期的食疗认知，我们只能说其是零散，却不能将其在唐以前的存在视之爲蒙眛。通过文本的比对，本文发现，孙思邈的「食疗观」确实是基础於这些前人的知见；整篇《千金•食治》的内容，其就是孙思邈「乃博群经，删裁繁重」後的成果。 「食疗」概念与行爲在两宋的傅衍内容，基本上是足以体现传统医学知识傅承方式的转变，以及近世士人又化的部份特徵，而有这课题在唐代以降的「社会史」与「文化史」研究旨趣，亦正由此展露。就社会的层面而言，「食疗」这种在唐代似爲「傅播范畴有限」的认知体系，在宋代却开始被「士人」―这个当日新与的社会陛层所掌握，而北宋官方封於医籍刊印事业的热衷致力，则在其间扮演了媒介性的角色。这些士人是「尚医」的一群，他们是医学在宋代普及的主要对象，也是医籍中「食疗概念」的傅衍者。 作爲「医疗概念」的「食疗知识」其爲宋代尚医士人所掌握，或许属於社会性的因素；然而，由此一掌握所使然的「行爲」，却又别有文化上的特色。从《养老奉亲书》的「爲长者寿」，到《士大夫食时五观》所隐含的对同质群体的期许，再下至《山家清供》里那群视「食疗」爲「清高」的士人们。我们不难发现，「食疗行爲」在宋代的这层文化意义，共实是与时俱深的。时间愈後，「食疗行爲」的施用背景愈切近矜士人日常的钦食习惯。是则，「食疗」确已成爲足以反映当日士人文化物质的行爲。

The notion of food being able to improve health and cure illness is a common treatment concept widely practiced throughout Asia. The modem notion of shih-liao (food treatments) has its origins in the past and thus can be investigated from a historical perspective and understood historically. This essay focuses on such a task. By looking at the T'ang dynasty doctor Sun Szu-miao and his Shih-chih chapter of Ch'ien-chin Yao-fang to understand the style of treatments common at that time. I argue that the Shih-chih chapter, while definitely being used as a foundational text in medical treatment during the T'ang period, its concepts did its fact exist earlier and can be seen during the Han and Wei periods and in pre-T'ang texts such as: Huang-ti Nei-ching, She-nung Pen-tsao Ching, and Ming-yi Pie-lu. Today the historical materials we have for these earlier knowledge systems pertaining to food treatments are scattered. Sun Szu-miao's ”food treatment concepts” can first be sees in earlier works and his Shih-chih chapter is the result of his editing previous works and choosing what he felt were the more important arguments. While many researched shih-liao before and after the T'ang, none surpassed Sun Szu-miao on the conceptual level. It is the social and cultural ramifications of shih-liao, however, which have yet to be determined and explored. Shih-liao concepts and practices constituted a change in traditional medical knowledge since the Tang period. This was particularly the case in terms of the Sung literati and the culture surrounding them. At this level of Sung society, shih-liao evolved from a special knowledge system during the tang into a system that became part of the common knowledge of Sung literati. In the Northern Sung, medical texts and records were something that came under the control of the government but which later became easier to access by other social groups such as the Sung literati. The literati became the advocators of food treatments during the Sung and came to regard concepts of shih-liao as part of other medical treatments and thus as an element of the wider social uremia. Control over these social practices therefore also had strong cultural characteristics. If we look at Ch'en Chits book Yang-lao Feng-ch'in Shu and the treatments it proposes to increase ones lifespan, or Huang Ting-chieng's Shih-tai-fu Shih-shih Wu-kuan embodying the literati group, and shih-liao practices in the Shan-chia Ch'ing-kung, we can already see the high cultured world of Lin Hung and Isis literati companions. At this level, shih-liao represented a strong cultural phenomenon within a social spectrum which, over time, became more popular and widespread as a practice. Shih-liao became an everyday part of literati practices and thus constituted an important component of literati culture.