• Journal of Korean Medical classics
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• v.13 no.1
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• pp.17-43
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• 2000

This study on the conception of Pyo Bon expressed in Hwang Jae Nai Kyung was summarized as follows: 1. The conception of Pyo Bon in the Yi Jung Byun Gi Lon(移精變氣論) and Tang Eak Yo Le Lon(湯液료醴論) of So Moon(素問) is that Pyo means the doctor and Bon means the disease. The Pyo Bon of this chapter has a meaning of time, namely first and last. 2. The conception of Pyo Bon in the Soo Yul Hyul Lon(水熱穴論) of So Moon is that Pyo means the lung and Bon means the kidney. The Pyo Bon of this chapter has a meaning of space, namely the upper and lower sides. 3. The conception of Pyo Bon in the Pyo Bon Byung Jun Lon(標本病傳論) of So Moon is that Pyo means a earlier disease and Bon means a later disease. The Pyo Bon of this chapter has a meaning of time, namely first and last. 4. The conception of Pyo Bon in the Chun Won Gi Dae Lon(天元紀大論), Yug Mi Ji Dae Lon(六微旨大論) and Ji Jin Yo Dae Lon(至眞要大論) of So Moon is that Pyo means a Yug Gi(六氣), namely wind, cold, heat, dampness, dryness, fire and Bon means a Sam Eum Sam Yang(三陰三陽), The Pyo Bon of this chapter includes a meaning of time and space. 5. The conception of Pyo Bon in the Sa Jun(師傳) of Yung Chu(靈樞) is that Pyo means a inside of the body and Bon means a outside of the body. The Pyo Bon of this chapter a meaning of space, namely the inside and outside. 6. The conception of Pyo Bon in the Wi Gi(衛氣) of Yung Chu is that Pyo means the end of limbs and Bon means the part of head, face, chest, abdomen, back. The Pyo Bon of this chapter has a meaning of space, namely center and circumference.

• Journal of Korean Medical classics
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• v.25 no.1
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• pp.1-16
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• 2012

"Yixuerumen" is a comprehensive medical text published in the Ming-dynasty by Li Chan(李梴). In this text, Sanghan(傷寒, cold damage) is categorized among external contraction(外感) with much emphasis. The subject of this study is the verse "The Principal and secondary aspects must first be decided." and its annotations in the in the Sanghan chapter of "Yixuerumen". The complex theoretical structure of this verse was firstly analyzed, together with the historical background of how and why Li Chan adopted this concept. The Pyo-Bon concept is the contrast between phenomena(標) and its underlying source of motivation(本). The methodology for this study was to compare and analyze this main verse with contents on Sanghan and Un-gi(運氣) within the text, while reviewing historical theories explaining the physiology and pathology of the human body in terms of the Pyo-bon(標本) concept. As a result, we discovered that the Pyo-bon(標本) concept used in the aforementioned verse of "Yixuerumen" matches the Three Eum Three Yang(三陰三陽)-標本中氣(pyo-bon-jung gi)-gi transformation(氣化) theory of Un-gi(運氣). Li Chan created the connecting link in understanding the Three Eum Three Yang diagnosis system through the viscera/bowels theory(臟腑論) by adopting the Three Eum Three Yang(三陰三陽)-標本中氣(pyo-bon-jung gi)-gi transformation(氣化) theory from Un-gi. Li's work lead to several changes in the field of Sanghan. First, Li understood the disease pattern of Sanghan by using the accumulated knowledge of the viscera/bowel theory during the Jin-Yuan dynasty, and developed a medical perspective that observes the disease pattern based on the body's essence gi(精氣). Second, he set the category of the Sanghan-Three Eum Three Yang disease pattern, establishing a separate guideline. Third, by adding knowledge of herbs to the accumulated knowledge of the viscera/bowel theory, the process of diagnosis and herbal application were made explicable. On the other hand, in the process of interpreting the 三陰三陽 diagnosis system with viscera/bowels theory, theoretical inconsistencies appeared, of which Li tried to mend by several means. The results of the research on "Yixuerumen(醫學入門) the Sanghan chapter(傷寒篇)" calls for further studies, as it has effected both "Dongeuibogam(東醫寶鑑) the Sanghan part(寒門)" and "Dongeuisoosebowon(東醫壽世保元)" as well.

• 월간산업보건
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• s.242
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• pp.44-48
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• 2008

• 월간산업보건
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• s.241
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• pp.44-49
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• 2008

• 월간산업보건
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• no.7 s.243
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• pp.53-56
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• 2008

• Journal of Korean Medical classics
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• v.11 no.2
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• pp.114-134
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• 1998

The conception of pyo(標) bon(本) joong(中) in the part of woongihak(運氣學) of negeong(內徑) one of the important thing that decides the relation between six gi(六氣) and samyum and samyang(三陰三陽) or between each other's of samyum and samyang itself, it says that the relation of Pyo-rce(表裏). So this conception from the ancient times have been used to explain the theory of meridian(經絡) and organs(五臟六腑) and in other important field of oriental medicine - Sanghannon(傷寒論), it became basis of explanation of pcthoiogical principles in the system of six kyung(六徑). At first, the subject or this study is limited to the rament of $\ll$Somun(素問)$\gg$ in order to find the accurate and original meanings of pyo(標) bon(本) joong(中). And the meanings are studied by the way of expanding it's meaning with basic conceptions of woongihak(運氣學) and astronomy included in negeong(內徑). In this study, the results are summarized as the followings. 1. The contents of - the 68th chapter of negeong(內徑), concerning pyo(標) and joong(中) come under chogi(初氣) and joonggi(中氣) of the same chapter, after consideration of astronomical knowledge. And they become active during the period that last about 30days, a haft of one step(一步) of kaekgi(客氣). 2. Bon(本) as a kind of six gi(六氣) that is revealed from internal principle of something, that is to say Ohhaeng(五行), comes mainly under the kaekgi(客氣) of woongihak(運氣學) with the meaning of 'sign' is thai the specific properties of six gi(六氣) are revealed to our sight, so we can feel that through the change of nature, Joong(中) is the other property hidden in the inside of six gi(六氣), that is a portion of original nature(本性) like the bon(本). 3. The relation of pyo(標) and bon(本) is like that bctween the principle hidden inside in all things(理) and it's expression into the real world(氣) also similar to thai of yumyang(陰陽) and ohhaeng(五行). Therefore bon(本), though it means one of the six gi(六氣), hale the property of ohhaeng(五行) and pyo(標) is revealed, with an appearance of samyum-samyang(三陰三陰). 4. pyo(標) and joong(中) are also the both sides of yum(陰) and yang(陰) that revealed under the change of yumyang-ohhaengl(陰陽五行) in the nature. For example, if the one is yang(陰), the other is yum(陰). In the process that the change of all things is revealed out, first the property of pyo(標) appears strongly and then that of joong(中) appears comparatively weakly. But, in spite of the inhibitive relation of yumyang(陰陽), pyo(標) and joong(中) promote each other. 5. Under the course of change. It happens according to the bon(本), the property of ohhaeng(五行) in the case of soyang(少陽) and taeyum(太陰), because the effect of moisture(濕) and fire(火) that makes hyung(形) and gi(氣) is very strong in the universe. In the case of taeyang(太陽) and soyum(少陰), it happens according to the bon(本) and pyo(標) because they hare the polarity of water and fire(火水), at the same time, are not separated each other. In the case of yangmeong(陽明) and gualyum(厥陰), the change appears only according to the joong(中), but not strongly because the phase of yangmeong(陽明) and gualyum(厥陰) is a lull phase processing to the next one.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.233-252
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• 2000

The contents of Yuk Mee Jee Dae Ron(六微旨大論) are as follows. 1. The Yuk Mee Jee Dae Ron(六微旨大論) is one of the Wun Gi Chil Pean(運氣七篇) which are inserted in So Moon(素問) by Wang Bing(王氷) who compile the So Moon(素問) into 24 volume. Wun Gi Chil Pean(運氣七篇) are Chun Won Ki Dae Ron(天元紀大論), O Woon Heng Dae Ron(五運行大論), Yuk Mee Jee Dae Ron(六微旨大論), Gi kuoo Beun Dae Ron(氣交變大論), O Sang Jeong Dae Ron(五常政大論), Yuk Won Jeong KI Dae Ron(六元正紀大論), Gee Gean Yoo Dae Ron(至眞要大論). 2. It prescribe the Sa Chun(司天) Jae Chun(在泉) Jwa Gan Gi(左間氣) Woo Gan Gi(右間氣). 3. It prescribe the Pheo Gi(標氣) Bon Gi(本氣) Juoog Gi(中氣). 4. It prescribe the Youk BO(六步) and the Sheung Gi(承氣). 5. It prescribe the Hamg Hae Sheung Jae(亢害承制) which is feedback control system between each Yuk Gi(六氣). 6. It prescribe the Sae whae(歲會), the Chun Boo(天符) and the Tae Il Chun Boo(太一天符). 7. It prescribe the active time of Yuk gi(六氣) within a year and Sae gi Whae Dong(歲氣會同). 8. It prescribe the Gi Gieo(氣交) which human beings and all the creation are living on. 9. It prescribe the Bo(步) which are composed of Chun Gi(天氣) and Jee Gi(地氣). 10. It prescribe the Duk(德) Wha(化) Yooung(用) bean(變) which are created by quarrel of Yuk Gi(六氣). 11. It prescribe the outbreak of the Sa Gi(邪氣). 12. It prescribe the Sin Gi(神機) and Gi Rib(氣立). 13. It prescribe all the creations existence are up to the Seoung Gang Chul Ip(升降出入). Like the past, the Yuk Mee Jee Dae Ron(六微旨大論) is include very important concep of the medicine. So the study should be continued with minute attention.

• It's Smart Media
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• v.3 no.2
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• pp.16-21
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• 2014

• 대한핵의학회:학술대회논문집
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• 1987.05a
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• pp.116.2-116.2
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• 1987

• 대한핵의학회:학술대회논문집
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• 1986.05a
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• pp.116.3-117
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• 1986