• 대한한의학원전학회지
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• 제33권4호
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• pp.167-182
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• 2020

Objectives : The relationship between the Lungs, Stomach and Kidneys were examined in relation to their pulses continuously beating without rest as discussed in the 『Lingshu·Dongshu』, with other chapters in the 『Huangdineijing』. Methods : Chapters in the 『Huangdineijing』 and annotations were referenced in relation to the contents in question of the 『Lingshu·Dongshu』. Results & Conclusions : In 『Lingshu·Dongshu』, the Stomach of the Zuyangming is central. In the flow of Qi that is produced and circulated from the Stomach, we can see that Ancestral qi that is created in the Stomach ascends and accumulates in the chest area to disperse Qi throughout the entire body according to breathing and pulsation, while Nutrient qi exits from the middle energizer and ascends to the Lungs, circulates the entire body and Qi that is partially similar to Defense qi moves upwards to the head and circulates. In the lower part of the body, Qi flows to the Zushaoyin that is associated with Jing qi to assist with actions of the Extra meridians, while it connects to the Ancestral sinew through Zujueyin allowing for smooth movement of the muscles and joints. The special emphasis on the pulsation points of the three meridians, Shoutaiyin, Zuyangming and Zushaoyin, is based on the Qi thoroughfare[氣街] theory, where production and circulation of all Qi in the upper, middle, and lower energizers of the body manifest as pulse movement of the three meridians, which are the fundamental rhythms and movements of life.

• 대한한의학원전학회지
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• 제32권4호
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• pp.109-118
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• 2019

Objectives : In this study, the relationship between Tingling disease(痺證) and Accumulation (積) was examined focusing on the occurrence of Tingling disease and its development into tangible lesion. Methods : Based on related contents in the "Huangdineijing", the process of creation and development of Tingling and its transformation to Accumulation was mainly examined. Results : While Tingling disease is usually caused by the three Qis of Wind-Cold-Dampness, due to its Yin nature there is high tendency of Qi and blood to be blocked and Blood and Fluid-Humor agglomerating into Accumulation. Symptoms of dysaesthesia are merely expressions manifesting in this process. Development into colic accumulation [疝瘕], Gu(蠱), or convulsion[瘛] after Tingling has traveled to the five zang is also related to its transformation into Accumulation. In the case of Tingling disease of the five zang in the "Huangdineijing", it is not a diagnostic category for treatment but actual lesions in the five zang six fu. In other words, in the beginning stages of Tingling disease, some sort of solidification that causes abnormal senses among other symptoms happens, and this solidification starts taking up space within the flesh. If it is not eliminated and persists, it enters into the inner organs and develops Tingling disease of the zangfu. Conclusions : Understanding Tingling disease(痺證) as a presymptom to developing Accumulation, rather than abnormality of sense will enable people to have higher chances in treating tumor.

• 대한한의학원전학회지
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• 제35권4호
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• pp.41-61
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• 2022

Objectives : This paper aims to examine the clinical meaning of treating with sweet medicinals where acupuncture fails, through studying the verse, "In case of both Yin and Yang deficiency, treat with sweet medicinals" in the Huangdineijing. Methods : Related contents in the chapters 「邪氣藏府病形」, 「根結」, 「終始」, 「經脈」, 「九鍼論」 of the Lingshu were analyzed threefold. The circumstances of the application of the "In case of both Yin and Yang deficiency, treat with sweet medicinals" principle to the late Han East Asian medicine as written in the Shanghanzabinglun were examined, and its meaning was explored. Results : The 'Yin Yang' in the verse could be substituted with the Five Zhang and Six Fu, Blood and Qi, Form and Qi, Form and Jing, Form and Zhi, etc. In patients with deficiency in Qi, Blood, Yin and Yang, we can observe external symptoms such as narrow pulse pattern, symptoms in the throat or below the throat, thirst, and coarse voice. To apply sweet medicinals is to supplement the Jing from food, Spleen and Stomach, Middle Qi and Earth Qi which produces and maintains Qi, Blood, Yin and Yang. Therefore, it is essential in treating disease patterns with deficiency in both Qi, Blood, Yin and Yang, and cannot be substituted with other means of treatment such as acupuncture, moxibustion, and other manipulative therapies. Conclusions : Sweet medicinals were applied in disease patterns with throat thirst and narrow pulse patterns which could not be managed with general acupuncture or moxibustion in the time of the Huangdineijing's publication, as it holds the Earth virtue which could harmoniously supplement the body's Qi, Blood, Yin, and Yang. Later its application broadened, treating various conditions accompanying Qi, Blood, Yin, Yang deficiency, which expanded potential of medicine and contributed to the generalization of drug treatment.

• 대한한의학원전학회지
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• 제29권3호
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• pp.13-40
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• 2016

Objectives : The practice of bloodletting therapy has taken place for several millenia all over the world. The therapy is still one of the most popular oriental treatments in Korea. This paper studies bloodletting therapy in Huangdineijing to provide the Korean Medicine doctors with knowledge of the therapy to effectively utilize it in their clinics. Methods : The author studied all of the diseases treated by bloodletting therapy in Huangdineijing, and placed them into three categories: the visceral and bowel diseases, the meridian diseases, and miscellaneous diseases. The author reviewed reference documents that show clinical experiences of using the therapy and the results from the research on the therapy's therapeutic dynamics. Results : The treatment principals such as diagnostic methods, meridian points selection, acupuncture methods, and tools for the bloodletting therapy were provided. Most of the diseases treated by the therapy were identified by the visceral pattern identification or meridian pattern identification except miscellaneous diseases. The characteristics of the diseases treated by the therapy were studied and the diseases were placed into categories such as fever, pain, qi counterflow, first-aid, mental disease, and deep-seated disease. Theoretical basis of the mechanism of bloodletting therapy was drawn from several researches and a number of clinical theses related to bloodletting therapy. Conclusions : Results of this study on bloodletting therapy in Huangdineijing could be a useful knowledge for the Korean medicine doctors to be utilized their clinics. Future studies on this type of therapy should be performed to identify the diseases that may be effectively treated by bloodletting therapy.

• 대한한의진단학회지
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• 제21권1호
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• pp.1-12
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• 2017

Objectives Some major Chinese medical classics like Huangdineijing (黃帝內經) and Nanjing (難經) assert that a normal person breaths 13,500 times every day. It's just half of real breathing cycles of human. So I tried to find a reasonable explanation to solve this conflict between truth and literal description. Materials and methods To find breath count descriptions in Chinese ancient books, I used Kanseki Repository (http://kanripo.org/). To find precedent research on this topic, I used China National Knowledge Infrastructure (http://cnki.net). Results 33 books refers to human breath cycles for a day, and most of them introduce 13,500 as human breathing frequency of one day. Some recent papers on Laoguanshan (老官山) Western Han dynasty manuscripts show new clues on this topic. Conclusion I assume that 13,500 cycles, the incorrect human breathing frequency of a day, might be originated from adjusting the meaning and usage of the word "Xi (息)".

• 대한한의학원전학회지
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• 제6권
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• pp.144-169
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• 1993

As a result, a study of honshu(本輸) theory of Huangdineijing(黃帝內徑) was led to the next conclusions. 1. In Huangdineijing(黃帝內徑), the connection of bonshu(本輸) flows and jingmai(經脈)'s can be compared to that of the earth's surface water flows and subterranean's. Bonshu(本輸) exists on qi flows which is formed in consquence of running over of twelve jingqi(經氣) and fifteenth luoqi(絡氣) in four extremities. 2. While jingluo(經絡) is composed of twelve mai(脈), bonshu(本輸) is composed of eleven mai(脈), it is because xin(心) has no disease and also has no bonshu(本輸). Bonshu(本輸) is used to treat disease of viscera and entrails, and frequently used in autumn and winter, also used when the outer layer or the inner layer of human body is become a fighting area of zhengxie(正邪). Physiologically, jingmai(經脈) nourishes the whole body and it's acting is prospered in four extremities. Bonshu(本輸) flows is just described as the process of gathering and storing the fruits of jingmai(經脈)'s acting. 3. In wuxing(五行) attachment of bonshu(本輸), from a ti(體) point of view, jing(井) xing(榮) shu(兪) jing(經) he(合) is oderly attached to shui(水) mu(木) huo(火) tu(土) jin(金), and from a yong(用) point of view, which is divided into two, bonshu(本輸) of yang(陽) area is oderly attached to jin(金) shui(水) mu(木) huo(火) tu(土), while bonshu(本輸) of yin(陰) area is oderly attached to mu(木) huo(火) tu(土) jin(金) shui(水). 4. Huangfu mi(皇甫 謐) had stated the bonshu(本輸) of xin(心) in Jiayijing(甲乙經), his writings, and therefore have faded the meaning of the concept of Huangdineijing(黃帝內徑)'s "only xin(心) has no bonshu(本輸)". Hua shou(滑 壽) had stated bonshu(本輸) in oder of jingmai(經脈) flows in his writings, Shisijingfahui(十四經發揮) and therefore completely have faded the meaning of Huangdineijing(黃帝內徑)'s bonshu(本輸).

• 한국의사학회지
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• 제20권2호
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• pp.3-17
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• 2007

The term '健康(heathy condition)' does not appear in East Asian medical classics. Its root comes from the ancient word 'hal' which can be translated as 'hale', 'whole', 'sound in wind and limb', and it means 'the physical state is flawless, whole, satisfactory, and strong'. The Japanese translated it into the Chinese letters 건강 in the 19th century and this was spread during the Japanese occupation era. This study is an attempt to explore what "huangdineijing" (the most representative medical documents of East Asian medicine) mentions about healthy condition, which is as a term to express the body's ideal state and what other concepts exist that correspond to 健康.

• 동의생리병리학회지
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• 제28권6호
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• pp.577-584
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• 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".

• 대한한의학원전학회지
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• 제31권2호
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• pp.141-153
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• 2018

Objectives : Acupuncture therapy's reinforcement and reduction method is now widely used in the clinical practices. Meanwhile, there has been a voice of concern since the past that acupuncture has no reinforcement. This thought has not been given enough discussion, and the paper attempts to remedy this absence and verify the validity of the concern. Methods : The acupunctural reinforcement and reduction method found in the Huangdineijing is reviewed, and a number of medical books that discuss the idea of lack of reinforcement in acupuncture are studied. Results : Huangdineijing describes the acupunctural unique feature of reduction. The text explains that acupuncture work in a way that is different that medicine, and thus cannot be used for a disease based on deficiency. In addition, it warned the loss of the primordial qi when needling oneself. Reinforcement in the reinforcement and reduction technique as described in Huangdineijing mainly revolves around preventing the loss of the primordial qi. Conclusions : The purpose of the acupunctural reinforcement and reduction is to control the body's disproportional qi deficiency and excess, where some parts of the body has more qi than others. The reinforcement in "acupunctural reinforcement and reduction method" and the reinforcement in "acupuncture only has reduction and no reinforcement" within the thought of "acupuncture has no reinforcement" are different in that one deals with controlling the imbalance of qi in body, and the other deals with dispelling the deficiency by flowing the qi in the viewpoint of entering and out. This calls for a need to establish the proper acupunctural points, numbers, and times for each disease based on the theory of "acupuncture has no reinforcemen."

• 대한한의학원전학회지
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• 제33권2호
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• pp.1-12
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• 2020

Objectives : In this paper, lung atrophy syndrome[肺痿] in 『Huangdineijin(黃帝內經)』 and 『Jinguiyaolue(金匱要略)』 were compared, followed by examining its relation with upper wasting thirst[上消]. Also, ways in which psychological factors that contribute to lung atrophy syndrome could cause upper wasting thirst were studied. Methods : Verses from 『金匱要略·肺痿肺癰咳嗽上氣病脈證治』 and 『素問·痿論』 were analyzed based on various annotators's opinions to determine the cause and mechanism of lung atrophy syndrome and its relationship with upper wasting thirst. Results : In 『Jinguiyaolue(金匱要略)』, lung atrophy syndrome is described as the heat of the upper body entering the lungs to dry it out. The description in 『Suwen(素問)』 differs in that it accompanies atrophy symptoms, but the mechanism is the same. Lung atrophy syndrome in 『Jinguiyaolue』 could come from wasting thirst, while wasting thirst can be accompanied in deficiency caused by chronic lung atrophy syndrome. Heat in the lungs is caused by psychological factors where the person has lost its subject of possession or was unable to attain what was desired. When expanded to include heart atrophy syndrome[心痿] and lung atrophy syndrome[肝痿], the reason for upper wasting thirst could include immense sadness or excessive indulgence in pleasure due to unmet desires. Conclusions : Although diabetes and wasting thirst are not identical, application of wasting thirst pattern differentiation to diabetes treatment and management could lead to tailored treatment of each patient. Moreover, the five zhang pattern differentiation from the 『Suwen(素問)』 could increase treatment efficacy when applied to conditions caused by stress and emotional disorder, which are increasingly playing larger roles in causing wasting thirst, or diabetes.