Chángshā zhènghuì 長沙證彙
Symptom-Pattern Compendium of Cháng-shā [Zhāng Zhòng-jǐng] by 田中榮信 Tanaka Eishin / Tiánzhōng Róngxìn (zì Yuànzhòng 願仲, hào Zhānghǎi 張海, late-18th c., Banshū 播州 / Harima, Japan).
About the work
A one-juǎn Kansei-era Japanese kohō-ha 古方派 (Ancient-Formula School) clinical-philological work, completed in Kansei 2 / 1790 (the date of the author’s self-preface and the principal foreword by Yoshimasu Naomichi). The work systematises the entire formulary of 張機 Zhāng Zhòngjǐng’s Shānghán lùn 傷寒論 and Jīnguì yàolüè 金匱要略 — collectively designated the Chángshā corpus, after Zhāng’s putative Chángshā governorship — by symptom-pattern category (zhèng 證) rather than by the canonical liùjīng 六經 or topical organisation of the parent texts. For each of the major clinical-pattern rubrics (ǒutù 嘔吐 / xuànbì 眩痺 / xiōngbì 胸痺 / etc.), the formulae in which the corresponding Shānghán / Jīnguì passage is the locus classicus are gathered in sequence, with the original passage abbreviated and the formula named.
This is the canonical organisational method of the kohō-ha: it directly applies 吉益東洞 Yoshimasu Tōdō’s (1702–1773) doctrine that fāngzhèng xiāngduì 方證相對 (“formula and symptom-pattern in mutual correspondence”) is the sole legitimate basis of clinical practice, against the SòngYuán scholastic apparatus of yīnyáng, qìxuè, bǔxiè, and liùqì chuánjīng that the kohō-ha rejected as a corruption of the pre-Sòng tradition.
Prefaces
The hxwd _000.txt carries four prefatory items:
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Xù 序 by Yoshimasu Naomichi 吉益猷 (xiūfū 修夫 / Shūfu, son of 吉益東洞 Yoshimasu Tōdō and his successor as head of the kohō-ha school in Kyōto), dated Kansei 2 / 1790 spring, Píngān Jíyì Yóu 平安吉益猷 (= Heian / Kyōto Yoshimasu Naomichi). Yoshimasu frames the work as a model application of the school’s fāngzhèng xiāngduì method: “Tanaka Negaonaka has made a small volume entitled Chángshā zhènghuì; gathering passages from the Chángshā lùn where the symptom-pattern presentations resemble one another, he establishes categorical rubrics and lists for each the principal formula.”
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Chángshā zhènghuì xù 長沙證匯序 (self-preface) by Tanaka Eishin 田中榮信, dated Kansei gēngxū chūn sān yuè 日本寬政庚戌春三月 = Kansei 2 / 1790 third month. Tanaka narrates his motivation: the difficulty of grasping Zhòngjǐng’s “antique and lofty” language, the obscuring effect of later SòngYuán doctrinal accretions, and the modern Japanese clinical confusion of “merely following names and copying formulae without observing the depth and urgency of the symptom-pattern.” He notes that the disciples Bīn Tiānyòu 濱天祐 and Ào Yuánchún 奧元純 (Okuda Genjun) had urged publication.
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Chángshā zhènghuì xù by Okuda Genkei 奧田元繼 of Banshū / Lànghuá hòuxué 浪華後學 (Naniwa = Ōsaka), dated Kansei 3 / 1791 tenth month gǔdàn 穀旦. Okuda identifies Tanaka’s regional affiliation as Bōzhōu Yūnpǔ lǎoyī 播州暈浦老醫 (the old physician of Yūnpǔ in Banshū / Harima).
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Chángshā zhèngjīng huì hòuxù 長沙正經證匯後序 (postface) by Okuda Genjun 奧田元純 of Làngsù 浪速 (Naniwa), dated Kansei 2 / 1790 jìchūn (late spring), describing himself as shòuyè ménrén 受業門人 (apprentice-disciple) of Tanaka and his fellow-disciple Bīn Tiānyòu (Hama Tenyū). Okuda mentions Tanaka’s separate doctrinal work Féngyuán 逢原 (Hōgen, “Encountering the Source”) which the postface presents as the systematic exposition of Tanaka’s medical position; the present Zhènghuì is the formulary application.
Abstract
The 1790 dating is established beyond doubt by the four prefatory items. Tanaka Eishin is a documented late-Edo kohō-ha physician, a disciple of 吉益東洞 Yoshimasu Tōdō’s school (Tōdō having died in 1773; Tanaka was presumably a younger disciple working under Yoshimasu Naomichi’s seniority in the post-Tōdō Kyōto school). His specific affiliation with Yūnpǔ (a coastal Harima locality) and the Naniwa-Banshū regional circle around Okuda Genjun and Okuda Genkei is documented only through these prefaces. The hxwd recension descends from the editio princeps of Kansei 3 / 1791 (sponsored by Hama Tenyū and Okuda Genjun) repatriated to China through the Hǎiwài huíliú zhōngyī gǔjí cóngshū.
Tanaka’s companion doctrinal work Hōgen 逢原 (mentioned in Okuda’s postface) is not extant in the hxwd series; its survival status is uncertain.
The catalog lists the dynasty as Qīng 清, reflecting only the chronological contemporaneity of late-Edo Japan with Qián-lóng-period China. The work is in fact a Japanese kohō-ha monument, with no Chinese intermediation.
Translations and research
No European-language translation of the Cháng-shā zhèng-huì located. For the late-Edo kohō-ha and Yoshimasu Tōdō’s school in English see Daniel Trambaiolo, “Antiquarian Medicine in Late Tokugawa Japan,” Asian Medicine 9 (2014), and Shigehisa Kuriyama, The Expressiveness of the Body and the Divergence of Greek and Chinese Medicine (Zone, 1999), ch. 6. The standard Japanese reference is Fujikawa Yū 富士川游, Nihon igaku shi 日本醫學史 (Nisshin Shoin, 1904; rev. 1972), and the more recent Otsuka Yasuo 大塚恭男 et al., eds., Kohō no rekishi to shisō 古方の歷史と思想 (Tōkyō, 1990s).
Other points of interest
The kohō-ha’s fāngzhèng xiāngduì organisation of the Shānghán corpus, exemplified here in Tanaka’s Zhènghuì, was reimported into Chinese clinical practice in the 19th and 20th centuries and is one of the principal Japanese contributions to modern East-Asian medicine. The systematic organisation by symptom-pattern (rather than by channel or by topical category) underlies the contemporary kata 方 (“formula-as-pattern-template”) approach to Kampō practice.