• Journal of Korean Medical classics
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• v.19 no.4
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• pp.86-100
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• 2006

For the purpose of understanding Wang-bing's idea, which was influenced by Taoism and Hyeonhak(玄學), I investigated the quotations from the No-Ja in the Hwangje-Naegyeongsonumju, and came to the following conclusions. 1. In the process of writing notes on the Hwangje-Naegyeongsomun, Wang-bing quoted No-Ja 19 times at 17 passages. Through this annotating process, he suggested the vision of the universe and the vision of the formation of all things. And he emphasized that abstaining from desire and satisfaction are essential for one's well being. In other words, he insisted on following the rules of EumYang(陰陽) and Fourseasons, to preserve Cheonjin(天眞). 2. Wang-bing wanted to establish a systematic medical theory by revising the Hwangje-Naegyeongs omun. In the front part, where he mentioned contents of jeonwongibon, he tried tosearch a way of well being, through taking care of one's health. And there his Taoistic idea becomes obvious. 3. The Hwangje-Naegyeongsomun was written under the influence of Hwangno(黃老) idea - the series of Taoism of Chunchu-Jeonguk(春秋戰國) era. Likewise Wang-bing's revision on the Hwangje-Naegye ongsomun was based on the Taoism of Dang dynasty, which succeeded to the WiJinHyeonhak(魏晉玄學). This shows a series of relationship. 4. It is no wonder that Wang-bing used quotation from scriptures of Taoism in his annotating work on the Hwangie-Naegyeongsomun, The fact that this quotations are mainly mentioned in the front part, also shows that he emphasized the theme of well being, by intention.

• Journal of Korean Medical classics
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• v.22 no.4
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• pp.199-211
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• 2009

The concept of Myeongmun(命門) could be found in early medical texts such as "Naegyeong (內經)" and "Nan-gyeong(難經)", but the real idea about Myeongmun(命門) had mainly originated from "Nan-gyeong", in successive medical research. The concept of Myeongmun in "Nan-gyeong" could be read as an organ without form, and under the influence of Taoism theory, the concept of Myeongmun could also be understood as Danjeon(丹田). The theory about Danjeon in Taoism theory affected the concept of Myeongmun in medical theory to be closely related with the concept of Hwa(火), especially Sanghwa(相火). Through the theoretical development of Myeongmun and Sanghwa, the concept of Sanghwa could have been understood as a kind of Hwa(火) in human body, and the theoretical development like this had appeared from the time of Geumwon(金元) dynasty, when many medical doctors had experienced the Naedan(內丹) theory of Taoism. Under the influence of Taoism theory, from the time of the Geumwon dynasty to Myeong(明) dynasty, efforts to explain the concept of Myeongmun and Sanghwa in the human body made various meaningful theoretical products, which was not well-known within medical theories of ancient times. We need to recognize the differences in the understanding of the concept of Myeongmun and Sanghwa among each medical doctors, especially among those that showed opposite views. This study is based on the opinion that the difference in the understanding of the concept of Myeongmun and Sang-hwa among each medical doctors had been mainly due to the difference of understanding and analyzing the Taoism theory as the origin of the Myeongmun and Sanghwa theory in medicine. Regarding this, this study will take an overview of the successive development of Myeongmun and Sang-hwa theory in medicine, and will also look into the concept of Danjeon and Sanghwa in Taoism theory, which will allow better understanding of the progress of development of the Myeongmun and Sanghwa theory.

• The Journal of Korean Medical History
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• v.17 no.1
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• pp.119-141
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• 2004

DongUiBoGam(東醫寶鑑) is Joseon's classic medical text that has great significance in the medical history of Korea. However, the context of the treatments of accupuncuret&moxibustion in the book are hardly studied. This study is for the purpose of examining the treatments of accupuncuret&moxibustion in DongUiBoGam(東醫寶鑑), and it starts with studying the accupuncuret&moxibustion part of DongUiBoGam(東醫寶鑑)'s NaeGyeong Chapter(內景篇) for starters. Through this study, the following could be known. 1. In DongUiBoGam(東醫寶鑑)'s NaeGyeong Chapter(內景篇), it is written that it quoted many various books, but actually, most of the parts are quoted from LouYing(樓英)'s YiXueGangMu (醫學綱目). 2. LouYing(樓英)'s YiXueGangMu(醫學綱目) is a work of the Ming Dynasty, which is when China's study of accupuncure&moxibustion was completed and many books on accupuncure&moxibustion were published. 3. However, in DongUiBoGam(東醫寶鑑), it mainly quotes from YiXueGangMu(醫學綱目), instead of these professional acupuncture&moxibustion texts. This is because this book is a comprehensive medical text with various medical theories, which share the same flow with DongUiBoGam(東醫寶鑑), and at the same time, it organized the treatments of accupuncure&moxibustion in a big scale in various ways.

• Korean Journal of Acupuncture
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• v.25 no.4
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• pp.1-15
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• 2008

Objectives : This study is designed to investigate the association between Samcho-gyeong(TE) and the lower branch of Meridian system. Methods : The base of the study was established by searching for the historic conception of Samcho. Thereafter the meaning of lower correlation was considered and the property of lower part of Samcho Meridian system studied. Results : Samcho is a kind of Yug-Bu(Six hollow viscera, 六腑). It is a functional internal organ, which has been continuously controversial in history. It covers wide range of the internal organs and plays various kinds of roles. Samcho and Simpo lack in interrelation of obverse and reverse. The conception of Sanghap(Upper correlation, 上合) in Naegyeong supplements the deficiency. To establish the conception of Sanghap between Yug-Bu and Hand meridians, there should be established the conception of Hahap(Lower correlation, 下合) between Yug-Bu and foot meridians for treating lower parts. The existence of Hahaphyeol(Lower confluent points, 下合穴) reveals that there were a lot of limits in treating JungHa-cho(Middle and Lower energizers, 中下焦) diseases only with the acupoints of the Hand meridians. Jogsamcho(Triple energizer of foot, 足三焦) meridian written in Taeso(太素), corresponds to the lower leg, and it is believed that it engages in treating diseases in the trunk of the body and Hacho(Lower energizer, 下焦). Conclusions : Therefore, it is believed that the lower part of meridian of Samcho can deal with the symptoms of lower back pain, leg pain, bladder disease, and so on. This study is meaningful in that it expands the range of treatment in acupoints of the regular meridians.

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.1
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• pp.8-14
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• 2005

This paper is mainly on the medical comments in ${\ulcorner}$Sanbeon-bang(刪繁方)${\lrcorner}$. Among the medical comments in ${\ulcorner}Sanbeon-bang{\lrcorner}$, the Ojang-noron(五臟勞論) which deals with the Hanyeolheosil(寒熱虛實) of Ojang(五臟) and Yukgeuknon(六極論) which deals with the Hanyeolheosil of 'Geun-Maek-Yuk-Gi-Gol-Jeong(筋脈肉氣骨精)', remain perfectly. By way of these theories, it argues on various types of pathogenic states and syndromes. Related to the Ojang-noron, ${\ulcorner}Sanbeon-bang{\lrcorner}$ suggests a characteristic tonifying method which is 'Exhaustion syndromes should tonify the son organ(勞則補子法)'. It is the supplement of traditional 'Reinforcing the mother organ when treating cases of deficiency(虛則補其母)'. With the Ojang-noron, the comments about 'Samcho(三焦)' remain relatively intact in ${\ulcorner}Sanbeon-bang{\lrcorner}$. The contents are based on ${\ulcorner}$Yeongchu Yeongwisaenghoe(靈樞 營衛生會)${\lrcorner}$, combined the contents of ${\ulcorner}$Nangyeong 31st difficulty(難經 三十一難)${\lrcorner}$ and the meridian line in ${\ulcorner}$Yeongchu Gyeongmaek(靈樞 經脈)${\lrcorner}$. They were quoted untouched in ${\lrcorner}Cheongeumyo-bang{\lrcorner}$ by Son Sa-mak, and became the fundamental structure of Samcho-theory of after ages. Among the medical comments in ${\ulcorner}Sanbeon-bang{\lrcorner}$, there has been much dispute over the problem about 'Chu-Tae-eum(秋太陰), Dong-So-eum(冬少陰)'. This study will pay attention to the connection between Wang Bing's views of ${\ulcorner}Sanbeon-bang{\lrcorner}$ for compilation of ${\ulcorner}Chaju-Hwangje-Naegyeong-Somun{\lrcorner}$ and the original ${\ulcorner}Sanbeon-bang{\lrcorner}$. Judging from this study, Wang Bing may have referred to ${\ulcorner}Sanbeon-bang{\lrcorner}$, ${\ulcorner}Oedaebiyo-bang{\lrcorner}$ or another medical book of similar stock, and from this he may have reconstructed the attribute of Eum-Yang(陰陽) which is related to Pye and Sin. Wang Bing's disciples may have referred to ${\ulcorner}Sanbeon-bang{\lrcorner}$, or with Wang Do, the writer of ${\ulcorner}Oedaebiyo-bang{\lrcorner}$, building up the main medical current in those days.

• Journal of Korean Medical classics
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• v.22 no.4
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• pp.1-13
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• 2009

When feeling the pulse, healthy man' pulse is the criterion for diagnosis whether you are a sick person. Healthy man is defined as one who is harmonious and not sick in sympathy with natural order. Among the factors for being Healthy man, breathing and pulsation, Chon-gu(寸口) and Inyeong(人迎) are most closely connected with the representative methods of feeling the pulse which are used currently. According to "Hwangjenaegyeong(黃帝內經)" on breathing and pulsation, the pulse beats twice per a breathing-in and a breathing-out each. And for a specific breathing, it beats 5 times including the remnant with a big breath. That the pulse beats twice means that it beats not only twice, but also regularly and repeatedly. The remnant is related to the meaning on a leap month, 5-time beating during a breath is connected with the contents of Osipyeong(五十營). A human is not always in stable and sticks to balance continuously with changes under the circumstances. So when it comes to a criterion how to measure the pulsation frequency, breathing is much more reasonable than pulsation and breathing calculated for a minute. According to "Hwangjenaegyeong(黃帝內經)", Healthy man is the person of whose Chon-gu and Inyeong are in order and much the same in response to each other. Although there is a minor difference in the meaning of term between Chon-gu and Gigu(氣口), Maekgu(脈口) in originally, it is used as almost same meaning when Chon-gu is used in opposition to Inyeong. Afterwards, depending on medical men, around neck or Chon-gu of the left hand are measured for Inyeong. However, Inyeong described in "Naegyeong(內經)" is Jokyangmyeong(足陽明) and it means the Hyeol(穴) around neck where the pulse beats, it looks like about the carotid area. Chon-gu is fall under Eum(陰) and Inyeong(人迎) is fall under Yang(陽). Therefore Chon-gu is continuous with eumgyeong(陰經) and Inyeong is continuous with yanggyeong(陽經). In addition, the pulse and the four seasons meet each other and Inyeong is a little stronger in spring summer and Chongu is a little stronger in fall winter.

• The Journal of Korean Medical History
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• v.17 no.1
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• pp.31-55
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• 2004

For the sake of the Restoration(to the original state) of "Sanbeon-bang(刪繁方)", in this study observed carefully the bibliographical results of "Oedaebiyo-bang", "Cheongeumyo-bang", "Cheongeumik-bang" and "Uisim-bang", which directly quoted "Sanbeon-bang". "Sanbeon-bang" is mostly remained in "Oedaebiyo-bang", and the other provisions of "Sanbeon-bang" mostly lie scattered in "Cheongeumyo-bang" and "Cheongeumik-bang", established 100years before "Oedaebiyo-bang" and "Uisim-bang", established 200years after "Oedaebiyo-bang". And there are few other documents which quoted the "Sanbeon-bang". "Cheongeumyo-bang", a synthetic medical work was compiled in 652, and which refered large quantity of medical documents before Dang-dynasty(唐代) by Son Sa-mak(孫思邈). And he linked the technical opinion of himself. The comments of medicine, as well as the prescriptions are refleting the outcome before Dang-dynasty systematically. For the most part of the medical arguments in "Sanbeon-bang" lie scattered in "Cheongeumyo-bang". "Cheongeumik-bang", also a synthetic medical work which is for the sake of supplement of "Cheongeumyo-bang" was complied in 682 by Son Sa-mak. As well as "CheongeumYo-bang" it doesn't make clear the sources of quotation from "Sanbeon-bang". So it used as the data for confirmation. "Oedaebiyo-bang" was compiled in 752 of Dang-Dynasty by Wang Do(王燾) the a governor-general of Eop-gun. Wang Do was descended from a noble family, and usually visited the palace and dealed with large number of books in Hongmunguan(弘文館), the national library. He programmed the book on the base of wide scopic collection of medical documents. And he took charge of gverment post at the same time as Wang Bing(王氷) who compiled "Chaju-Hwangje-Naegyeong-Somun(次注黃帝內經素問)" in 762. So we can guess they might have seen the same documents and holded the medical knowledge in common. The 40 volume "Oedaebiyo-bang" was a great medical complete book in those days. In particular, it became the model of medical complete books of after ages. The description of the book is mostly the qutation of medical documents of before ages. The character is recording of quotation documents and the order of volume. On the base of the recording, we can reconstruct the table of contents of Sanbeon-bang. By way of the contens, we can understand the purpose of "Sanbeon-bang". Besides, I can see a lot of qouotations of "Sanbeon-bang" in "Cheongeum-bang" and "Uisim-bang" are repeatedly quotated in "Oedaebiyo-bang". For that reason, I observed the bibliographical results of "Oedaebiyo-bang" in detail. "Uisim-bang" was compiled in 982 by the Japanese Niwayasyori(丹波綱賴). It followed the example of the structure of "Oedaebiyo-bang", refered to the contents of "Cheongeumyo-bang", collected chinese medical classic books spreaded in Japan. It contains medical documents of before Su-Dang(隋唐)-era, indicated the source of quotation. The importance of the book is summarization and preservation of large quantity of chinese medicine before 10th century. In this study, a lot of the quotation in "Uisim-bang" from "Sanbeon-bang" were not in "Oedaebiyo-bang".