• Journal of Physiology & Pathology in Korean Medicine
• /
• v.28 no.6
• /
• pp.577-584
• /
• 2014

The purpose of this study was to examine how the term Yin-Yang and Sasang categorized in the book "Huangdineijing". In order to investigate how the terms are used, we reviewed the text including the terms expressed in the manner of [(Yin/Yang) within (Yin/Yang)] and [Sasang]. We found three forms of expressions; [(Yin/Yang) within (Yin/Yang)], [Sasang], [(Sasang) within (Yin/Yang)]. Two paragraphs of [(Yin/Yang) within (Yin/Yang)] was found in one chapter, two paragraphs of [(Sasang)] was found in two chapters, and three paragraphs of [(Sasang) within (Yin/Yang)] was found in three chapters. We found five types of relation between [(Yin/Yang) within (Yin/Yang)], [Sasang], and five phases in "Huangdi neijing" as follows; (1) Yang within Yin, lesser Yang, and wood (2) Yang within Yang, greater Yang, and fire (3) ( ), ( ), and extreme Yin (4) Yin within Yang, lesser Yin, and metal, and (5) Yin within Yin, greater Yin, and water. And, as for the [(Yin/Yang) within (Yin/Yang)] and [(Sasang) within (Yin/Yang)], the classification criteria for Yin-Yang were brightness, abdomen/back or lumbar. The order of Sasang with the description form of [Sasang] or [(Sasang) within (Yin/Yang)] in "Siqi Tiaoshen Dalun" and "Liu Jie ZangXiang Theory" was lesser Yang, greater Yang, greater Yin, and lesser Yin, which is based on the meridian system or a plant-shaped change order. We discussed the results and its implication for the analysis of medical classics with the consideration of previous studies on Yin-Yang theories in "Huangdi neijing".

• Journal of Korean Medical classics
• /
• v.28 no.4
• /
• pp.193-212
• /
• 2015

Objectives : The purpose of this study is to find the differences of the viewpoints about medicine between Korean and Japanese doctors through analysing the contents of the medical conversation records from the visits of Joseontongshinsa. Methods : The conversations were classified according to the topics and analysed with emphasis on the subject of medical classics. Results : Japanese doctors were skeptical about the application of Huangdineijing(黃帝內經) and the theory of Five Circulation and Six Qi(五運六氣) to clinical treatment while they respected Shanghanlun(傷寒論). They were interested in the bibliography of medical classics, and considered it was important to study the original texts rather than the new editions. The doctors of Joseon valued Huangdineijing highly and accepted the theory of Five Circulation and Six Qi. They mainly used the treatments in Yixuezhengzhuan(醫學正傳), Yixuerumen(醫學入門), Shoushibaoyuan(壽世保元) as therapeutic methods. Conclusions : The conversation records reflect the trend of Korean Medicine in the Joseon Dynasty that Huangdineijing had been mainly studied and the Jin-Yuan(金元) Medicine had been accepted, and the trend of Japanese Medicine in the mid-Edo period that Koho school(古方派) had predominated.

• Journal of Korean Medical classics
• /
• v.13 no.1
• /
• pp.269-303
• /
• 2000

The xin(心) has various meanings in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ but they sometimes contradict each other. This thesis divided the xin into the meaning and the Zang-xiang(藏象), and then analyzed the xin's notion in detail. The concept of the xin in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ is sorted out into : the notion of space, yin-yang five elements(陰陽五行) and shen(神) The xin is the upper part of body and it possesses the character of yang(陽). So the concept of the breast has originated from this character and it rightly belonged to the top. The xin is assigned to fire among five elements, 'chang(長)', which has the energy of moving forward, noon at a day when yang-qi(陽氣) is properous and shows 'gu(鉤)' & 'keo(矩)' in pulse condition. The xin possesses the character, 'Taiyang of the yang(陽中之太陽)' along with the notion of space combined with five elements. That is, the notion of upper space means 'of the yang(陽中)', and, fire in five elements means 'yang'. This is similar to '=(Taiyang)' of Sasang(四象) at ${\ll}$the Book of Changes(周易)${\gg}$ Since the xin puts shen(神) in order, actions of spirit have effect on the xin. And it depends whether the sense of vitality is broad or narrow. The xin related with broad sense of spirit is 'monarch of the organs(君主之官)'. Therefore it has control over the human body. As it also directly effects the life or death, Pericardium(心句) substitutes the xin and protects the external invasion. In Shi-er-won(十二原) and Bonsu(本輸), instead of the Xin Channel the Pericardium Channel was used in healing patients. The xin can be interpretable as the mind, because the xin includes spirit. The mind can be distinguished into 'desire' and 'state of profound reason'. In ${\ll}$Huangdineijing(黃帝內徑)${\gg}$, the disease of the xin caused by emotion was mentioned many times. This emotion is 'desire' which resorted to the sentiment. The reason one mind has both character is; man preserves given principle (reason) and emotion reveals via the reason exercised. The above is about the xin related with the broad sense of vitality. Concerning the narrow sense of vitality, one of the five vitalities is stored with the others away in the five solid organs. Then it takes part in the operation of five body constituents and it is linked with the personified description of five solid organs. The xin, spleen, stomach and kidney are 'the ground of life'. Spleen and stomach are the origin of making qi and blood, which 'means the ground after birth'. Kidney keeps the essence of life, and manages the growing and generative function of human body. The xin keeps 'Shin-myung(神明)', in other words, it has control over and supervise whole activity of body. Therefore xin's role is needed for the appropriate working of spleen, stomach and kidney. And 'Shin-myung' is its motive power. In ${\ll}$Huangdineijing(黃帝內經)${\gg}$, the reason why xin was assigned to September and October is that yang-qi of the human body goes to the inner part, with xin at the same time. This explains that yang-qi of the human body is adapted to change of season and goes into xin-fire(心火) in order to get away from the cold. In this case, heart means more inner part than liver, spleen and lung. Mengzi(孟子), philosopher of the China's turbulent ages emphasized the thinking function of xin. Sunzi(荀子) asserted that xin is 'heaven monarch(天君)' and the other organs are 'heaven rninisters(天官)'. This conception is similar to 'monarch of the organs' of ${\ll}$Huangdineijing(黃帝內經)${\gg}$. After the Ming Dynasty, commentators of Huangdineijing(黃帝內經) explained the heart, as 'monarch of the organs', or 'the master of body(一身之主)'. This was due to the influence of Sung Confucianism.

• Journal of Korean Medical classics
• /
• v.28 no.3
• /
• pp.125-139
• /
• 2015

Objectives : In this article, the application of the theory of Sameumsamyang Gaehapchu to clinical treatment in some important medical books of traditional medicine, for example Jienuelunshu(?虐論疏) etc, is investigated. Methods : The literatures containing the application were searched in the Sikuquanshu(四庫全書) database by key words of Sameumsamyang and Gaehapchu, and then analysis and investigation of significant documents has followed. Results : The application of the theory of Sameumsamyang Gaehapchu to clinical treatment has been mainly done with some characteristics that are expansion to the theory of visceral organs, suggestion of various medicines, and definite explanation of the relationship between Gaehapchu. These characteristics made it easy to predict prognosis of diseases and to determine order of treatment. Conclusions : After the age of Huangdineijing, the theory of Sameumsamyang Gaehapchu to clinical treatment has been developed and realized through application of the theory to clinical treatment.

• The Journal of Korean Medical History
• /
• v.26 no.1
• /
• pp.27-39
• /
• 2013

The Theory of Meridian can be classified into early form of pre- and present form of after-. The representative early form of meridian is Eleven Meridians in Mawangdui scrolls(馬王堆帛書) which use Six Qi Diagnosis(六氣辨證). because it did not adopt Visceral Pattern Identification(臟腑辨證). The present form of meridian is Twelve Meridians of . It has developed to investigate relations between Visceral and disease with Five Phase Theory. Analyzing the name of the Six Meridians in the Shanghanlun(傷寒論)On Cold Damage, there are no hands, feet and visceral signs. and it is almost identical to Eleven Meridians in Mawangdui scrolls. According to , Eleven Meridians use only Six Foot Meridians(足六經) to classify diseases. This fact was applied identically to the Six Meridians in the Shanghanlun. Therefore many doctors, especially Hanzhihe(韓祗和) and Zhangzhicong(張志聰) mentioned that "I have never seen a book on Shanghanlun discuss about Hand Meridians(手經)."

• The Journal of Korean Medical History
• /
• v.32 no.1
• /
• pp.43-61
• /
• 2019

There has been much recent interest and research into meridian theory. Two main types of meridian theory generally identified: the forward heart meridian system and the circulative meridian system. Little attention has been paid to how these types of alignments operate in the Zhenjiuzishengjing (鍼灸資生經) and the Shisijingfahui (十四經發揮). This paper reviews the meridian systems of these two texts and compares them to the meridian and collateral theory found in the Huangdineijing (黃帝內經). It compares the meridian point systems of the various texts and their alignment by location and meridian to shows how the meridian-based method used in the Zhenjiuzishengjing is similar to the forward heart meridian system found in the "Benshu" (本輸) section of the Neijing while the method used in the Shisijingfahui is close to circulative meridian system found in the "Jingmai" (經脈) section of the Neijing.

• Journal of Korean Medical classics
• /
• v.36 no.1
• /
• pp.79-107
• /
• 2023

Objectives : This study aims to improve the diagnosis and treatment of contemporary insomnia by examining Zhang Jiebin's discussion on treating insomnia. Methods : The classical texts from the 'Insomnia' chapter of the Jingyue Quanshu were examined threefold in terms of symptom, treatment, and prescription analysis, after which the treatment discussion part was examined within the historical context of discussions on insomnia in major medical texts starting from the Huangdineijing. Results : According to Zhang, the cause of insomnia could be divided into two, after which criteria for diagnosis and treatment were set as excess pathogen and vital qi deficiency. He argued that insomnia could be naturally resolved through improvement of various pathogenic situations. Discussions on insomnia from various medical texts since the Huangdineijing suggest that pathology related to psychological function and emotions gradually increased and expanded over time. Conclusions : Zhang's discussion on symptom, treatment and prescriptions of insomnia suggests a new framework that could improve treatment effects through a Korean Medical Mind-Body approach, rather than the contemporary classification of organic insomnia and non-organic insomnia.

• Journal of Acupuncture Research
• /
• v.17 no.4
• /
• pp.18-27
• /
• 2000

There is a acupuncture method which make a difference according to the four seasons, according to body region or depth in skin. We call it Acupuncture follow the four seasons(四時刺法). In several chapters of Huangdineijing(黃帝內經) introduced Acupuncture follow the four seasons. Acupuncture follow the four seasons has two kinds of acupuncture method that is to acupuncture at body region and to acupuncture at five Su points(五兪穴). To use five Su points(五兪穴) according to Yongchu(靈樞) disagree with Nanjing(難經). In Yongchu(靈樞), the five phases property disagree with five Su points(五兪穴), but in Nanjing(難經) the five phases property agree with five Su points(五兪穴). Even if we can acupuncture the same point, there will be the different effect according as what is the purpose of doing acupuncture, and when we do acupuncture. That is to say, we can use apucupuncture for the purpose of prevention in Yongchu(靈樞), and for the purpose of healing the disease in Nanjing(難經). Therefore, because we select the point on the base of meridian Kis origin which spring out, we have to acupuncture Chong point(井穴) in winter according to Yongchu(靈樞). Because we select the point on the base of meridian Kis origin which flowing, we have to acupuncture Chong point(井穴) in spring according to Nanjing(難經). And in the base of five phases' property, the purpose of selecting five Su points(五兪穴) is the prevention according to Yongchu(靈樞), and the healing according to Nanjing(難經). So even though we acupuncture the exactly same Chong point(井穴), we can expect the effect that acupuncture method supply Ki for liver in winter. and the effect that it extract pathogenic Ki(邪氣) from the liver in spring.

• Journal of Korean Medical classics
• /
• v.30 no.1
• /
• pp.211-221
• /
• 2017

Objectives : The practices of Wei-qi and Nutritive-qi are generally divided into external Mai and internal Mai. However, they are closely interrelated and practiced together. While taking these aspects into consideration, this paper attempts to make interpretations in relation with Nutritive-qi the disease pathogens that appear in Shanghanlun's disease symptoms. Methods : Using the practice and function of Nutritive-qi described in Huangdineijing, the paper shall make interpretations for the patterns of Mawhangtang, patterns of Gaejitang, and the pathologies of pain, oedema, and nosebleed as described in Shanghanlun. Results & Conclusions : The pain from the patterns of Gaejitang differ from that of the patterns of Mawhangtang. First, the pain from the the patterns of Gaejitang cannot be the main symptom. Even if there is a symptom of pain, it's severity is not serious. Second, the pain from the patterns of Gaejiang takes the form of stiffness, and not general bodily pain. The reason for this stiffness is because of the emptiness of Wei-qi that leads to the congestion of Nutritive-qi which in turn causes the lack of qi and blood flow in muscula area such as abdomins. The symptom of oedema where one's body becomes swollen comes from a number of pathogens. First, the flow of meridian becomes hindered due to external dampness, a character which tends to be adhesive when added with humidty, and this results in the blockage of water qi which then causes the coagulation of nutritive blood. Second, when toxic heat is repressed and blocked within the lesser-yang channel, lesser-yang meridian stops working, which causes nutritive blood to clog at the front and back of ears since lesser-yang channel flows through that portion of body. Third, although oedema is not specifically mentioned in the sentences, but there exists the patterns of Daechungyongtang where water lumps are formed due to the accumulation and blockage of watery dampness. The patterns of Daechungyongtang is cuased when meridian is hindered from externally discharging body fluid due to a problem with meridian that blocks the fumigated internal heat which turns into bodily fluid from being discharged externally.

• Journal of Korean Medical classics
• /
• v.30 no.2
• /
• pp.83-98
• /
• 2017

Objectives : The paper's objective is to study into the books dealing in the debate surrounding the existence, or nonexistence, of urinary bladder's upper gate and lower gate, a debate that ensured since the publication of Huangdineijing. Methods : Sikuquanshu and Zhongyishijia databases were searched to collect related materials, and these materials were reviewed to get an understanding of the historical development of the debate. Results : The upper gates of urinary bladder was first mentioned in Nanjing. Since then, Wanglu's Yijingsuhuiji asserted that the upper gate exists while the lower didn't, but many argued after the dawning of Ming Dynasty that the upper doesn't exist while the lower does. Additionally, some urged in relation to the assertion of the nonexistence of upper gate that water liquid pervades into the urinary bladder through sebaceous membrane or oil net. Conclusions : Behind the debate between the existence or nonexistence of the upper and lower gates in urinary bladder is the theory of qi transformation. Even the anatomical knowledge of urinary bladder was submitted as an evidence. In general, the debate developed depending on how the differences between Huangdineijing's osmotic opinion and Nanjing's existence of the upper gate were perceived.