• Journal of Korean Medical classics
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• v.26 no.3
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• pp.33-52
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• 2013

Objective : Zhang Zhong-jing's Shang-Han-Lun is based on Six-channels system(六經) to classified a disease, but the notion of this seems to be a very various angles. Among them, Ke-qin(柯琴)'s Six-surface theory(六經地面說) is very clearly explained the notion of Six-channels system(六經) and it provide crucial clue to understanding a Shang-Han-Lun Method : I will try to describe the Six-surface theory(六經地面說) through the Ke-qin's Shang-Han-Lun-Yi(傷寒論翼). At the core of this paper, The diaphragm is the most important criterion to understand a Six-channels system(六經), and it is based on the human body to divided into Yin-Yang(陰陽). Result : Ke-qin's Six-surface theory(六經地面說) is connected with Meridian system(經絡), Viscera and Bowels(臟腑), and their functions. It is the concept of comprehensive to including those related were grouped into the surface. Conclusion : Six-surface(六經地面) is far beyond the simple concept of Meridian, and it include organization of pathology concepts carrying up to what happens on the human body caused by disease. We can see that Zhong-jing's(仲景) medical treatment from syndrome differentiation(辨證) is associated with a holism(整體觀).

• Journal of Korean Medical classics
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• v.25 no.2
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• pp.1-13
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• 2012

Objective : Zhang, Zhongjing(張仲景)'s Sanghanlun(傷寒論) is based on Six-channels system(六經) to classified a disease. But the notion of Six-channels system seems to be a very various angles. For example, Meridian and collateral theory(經絡說), Viscera and Bowels theory(臟腑說), Grade theory(段階說), Surface theory(地面說), Symptoms theory(症候群說), Six-disease theory(六病說), Eight principle pattern theory(八綱說) and all the rest of it. Above all things Meridian and collateral theory was very frequently quoted to explain the Six-channels system(六經). But it's true notion is not restrict to a meridian vessel(經脈). Method : I will try to describe the Sanghanlun's Greater yang disease(太陽病) through the Ke-qin(柯琴)'s Taiyangbingjie(太陽病解), and I would like to point out that the existing perception that Greater yang(太陽) is connected with Bladder meridian(足太陽膀胱經) is wrong. Result : Ke-qin's Taiyangbingjie explained the greater yang disease was connected with Heart(yang within yang), which was located in the top half and the outer layer of the body. In addition to the presence of the diaphragm or lungs are involved with. Conclusion : Practical meaning of greater yang disease is not connect with Bladder meridian, but it is related to the Heart and Lung for maintain the Nutrient and defense circulation (營衛循環).

• 대한상한금궤의학회지
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• v.5 no.1
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• pp.19-29
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• 2013

Objective : The purpose of this study is to analyze the naming of 'A diagnostic system based on Shanghanlun six meridian patterns and provisions' and to suggest an alternative naming. Methods : 1. The meaning of 'Six meridian(六經)' was reviewed on existing theories and Shanghanlun provisions. 2. Comparing the name of diangostic system with the term in 'Korean Standard Classification of Diseases-6(KCD-6)' and term in 'WHO international standard terminologies on traditional medicine in the western pacific region' was done. Results : 'Six meridian' is customary used in the Shagnhanlun study but its meaning is not match with original Shanghanlun system and could possibly make misunderstanding. So 'Disease pattern identification' is suitable than 'Six meridian' for this diagnostic system. Conclusions : This study suggests that using 'A disease pattern identification diagnostic system based on Shanghanlun provisions.'is more appropriate instead of using the name of the six meridian diagnostic system.

• Journal of Physiology & Pathology in Korean Medicine
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• v.24 no.1
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• pp.1-8
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• 2010

They have brought many inconsistencies by making much of Wang Sukhwa's six-meridian-transmutation-theory based on Yeollon, Somun in Oriental traditional medicine. On this many medical men such like Hwa Ta have raised objections to that or insisted on its repeal. Wang Geungdang and Yang Soi posed the problem of editing tables of contents, Bang Yujip and Ga Geum etc. gave explanations of fields of six-meridian, Un Cheolcho and Jang Gyeongak etc. presented cause and direction of transmutation. And Gilik Dongdong insisted on its repeal. Sanghannon was the theory that was arranged various experiences of acute epidemic diseases. But they didn't recognize the differences between analogous epidemic diseases, regarded as the same things in Oriental traditional medicine, and this made many inconsistencies. This is the reason why many medical men raised objections to Wang Sukhwa's six-meridian-transmutation-theory.

• Journal of Korean Medical classics
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• v.32 no.4
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• pp.67-90
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• 2019

Objectives : This study aims to summarize Tang Zong-hai's Qi transformation theory of the Six meridians through his book "Shanghanlun Qianzhubuzheng傷寒論淺注補正" where he integrated Western anatomy with the Qi transformation theory of East Asian Medicine to interpret Zhang Zhong Jing's "Shanghanlun(傷寒論)". The objective is to assist clinical application. Methods : Focusing on the contents of disease of the six meridians in the "傷寒論淺注補正", Tang's theories on the function of Zangfu(臟腑), Opening-Closing-Pivot(關闔樞), Inter-communication of Zangfu(臟腑相通), the Twelve Meridians(十二經脈) from his other publication "中西匯通醫經精義" were examined and related to in the process of explaining Qi transformation theory in detail. Results : 1. The Qi transformation function of the Taiyang meridian is related to "膀胱者, 氣化則能出" where the Small Intestine and Bladder inter-communicate. 2. The Qi transformation function of the Yangming meridian is related to the control of dryness and dampness through the Qi transformation of "陽明不從標本, 從乎中." 3. The Qi transformation function of the Shaoyang meridian is related to the Life-Fire function of the Triple Energizer-Gallbladder-Pericardium coalition through "少陽屬腎." 4. The Qi transformation function of the Taiyang meridian refers to the Heart Fire nurturing the Spleen Earth by creating 膏油 through veins. 5. The Qi transformation function of the Shaoyin meridian is related to the controlling of the Nutrient Qi(營氣) and Defense Qi(衛氣) through '心主血脈, 腎主元氣.' 6. The Qi transformation function of the Jueyin meridian is related to the ability of 和風 which results from '陰盡陽生' to harmonize and control the balance of Water Coldness(水冷) and Fire Heat(火熱). Conclusions : Tang's Qi Transformation Theory of the Six Meridians is his key theory explained from the perspective of Qi transformation of disease in the six meridians of "Shanghanlun", closely related to basic theories such as theory of Zang form(臟象學說), Opening-Closing-Pivot(關闔樞), Inter-communication of Zangfu(臟腑相通), the Twelve Meridians(十二經脈) of East Asian Medicine.

• Journal of Physiology & Pathology in Korean Medicine
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• v.16 no.6
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• pp.1085-1091
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• 2002

Chang Chung-ching(張仲景) in the Later Han(Eastern Han) Dynasty of Chinese history wrote the treatise on Diseases Caused by Cold Factors(傷寒論; Shang Han Lun) on the basis of the fundamental theory of Emperor's Classic of Internal Medicine(黃帝內經; ECIM) after collecting medical treatment experiences until the Han Dynasty. It had great significance that Shang Han Lun was the origin of treating six-channels(六經) and there showed the peculiar guidelines on the diagnosis and treatment of oriental medicine to divide diseases into six-channels. The oriental medical doctors who had studied Shang Han Run thought highly of meridians and until now it was generally known that the chapter of heat in the Plain Questions of ECIM(黃帝內經, 素問ㆍ熱論) was the basis of Shang Han Run. The chapter of heat in the Plain Questions of ECIM was the first text in which the basic theory on six-channels according to the types of illness was introduced. In my point of view, the theory of treating six-channels had close relation to the Chapter of Channels in Miraculous Pivot of ECIM(黃帝內經, 靈樞ㆍ經脈篇) as well as the chapter of heat in the Plain Questions of ECIM. Therefore I took a look at the origin of treating six-channels in Shang Han Lun and illuminated again the meaning to compare the parts of in Shang Han Lun with the Chapter of Channels in Miraculous Pivot of ECIM. Conclusion: The, symptoms divided into six-channels in the chapter of channels in ECIM gave the fundamental basis of diagnosis and treatment basesd on overall analysis of signs and symptoms(辨證論治) an illness in the Zangfu(臟腑) in respect of meridians. Viewed in the light of diagnosis and treatment basesd on overall analysis of signs and symptoms(辨證論治), the symptoms of YangMing-channel(陽明經) in the Chapter of Channels in Miraculous Pivot of ECIM were, for the most part, accord with those of YangMing-disease in Shang Han Lun. Furthermore, the symptoms in Shang Han Lun were explained definitely and in detail. Therefore the theory of Shang Han Lun has been developed on the basis of ECIM with the changes of the times. YangMing-disease in Shang Han Lun implied medical cases in stomach meridian(胃經) and large intestine meridian(大腸經). Therefore Shang Han Lun was the foundation of treatment basesd on overall analysis of signs and symptoms(辨證論治) in respect of meridian as well as the text in which the steps of infectious diseases(外感病) of human bodies were explained.

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.21-21
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• 2000

All living things including human being consist of soul(spirit) and body. Soul is the root of a life and body frames it. I wrote this paper to tell how internal injury due to endogenous etiological factors and affection due to exegenous pathogenic factors, affect the internal organs and the external bodily from. This paper begins with description of the patterns of disharmony of the internal organs. General disorders of each Five-Jang(五藏) an be classified into two types of soul and body. The Liver and the Heart which lead changing to Yang(陽) of vital energy, have close relationship with spiritual symptoms because spirit is related to Yang. The Lung, Kidneys, the Spleen which lead changing to m(陰) of vital energy, mainly connected with physical disorders because body is relatively close to m. The Five-Jang are ruled by the Five-Phases(五行) system and cause troubles with Oche(五體) and the nine body orifice. Otherwise the main function of the Six-Bu(六府) is to receive food, absorb the usuable portions, and transmit and excrete waste. Therefore they can cause such problems as abdominal pain, distention, difficulty in urination, and constipation. The spleen is responsible for sending Grain-Ki)穀氣) 내 that is closely connected with the six-Bu. The Gall bladder takes care of control of giving out spirit. That's why it presents many symptoms related to the spirit that is ruled by the Five-Jang. Patterns of disharmony of external bodily form is influenced by the state of Maridians. Bodily forms get divided into many parts by the function of six-meridians(六經) to which they belong. Six-meridians have their own function related to excretion, related to excretion, retention, and balance(開闔樞). If local bodily froms get affected by pernicious influences, the Meridians to which they are attached will lose harmony and connot fulfil their own functions. Because the meridian symtem unifies all parts of the body, the whole body will be under the influence of the affection although local parts of the bodily forms get affected. Therefore the symptoms of disharmony should be considered in a synthetic view. There are however, also cases which should be focused on the very meridian channels affected. Disorder within a Meridian generates derangement in the pathway make it not to benefit the muscles and skin belong to it. Because the meridians connect the interior organs with the exterior bodily form, they are influenced by each other.

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.22-42
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• 2000

All living things including human being consist of soul(spirit) and body. Soul is the root of a life and body frames it. I wrote this paper to tell how internal injury due to endogenous etiological factors and affection due to exogenous pathogenic factors, affect the internal organs and the external bodily from. This paper begins with description of the patterns of disharmony of the internal organs. General disorders of each Five-Jang(五藏) an be classified into two types of soul and body. The Liver and the Heart which lead changing to Yang(陽) of vital energy, have close relationship with spiritual symptoms because spirit is related to Yang. The Lung, Kidneys, the Spleen which lead changing to m(陰) of vital energy, mainly connected with physical disorders because body is relatively close to m. The Five-Jang are ruled by the Five-Phases(五行) system and cause troubles with Oche(五體) and the nine body orifice. Otherwise the main function of the Six-Bu(六府) is to receive food, absorb the usable portions, and transmit and excrete waste. Therefore they can cause such problems as abdominal pain, distention, difficulty in urination, and constipation. The spleen is responsible for sending Grain-Ki(穀氣) so that is closely connected with the six-Bu. The Gall bladder takes care of control of giving out spirit. That's why it presents many symptoms related to the spirit that is ruled by the Five-Jang. Patterns of disharmony of external bodily form is influenced by the state of Meridians. Bodily forms get divided into many parts by the function of six-meridians(六經) to which they belong. Six-meridians have their own function related to excretion, related to excretion, retention, and balance(開闔樞). If local bodily forms get affected by pernicious influences, the Meridians to which they are attached will lose harmony and cannot fulfil their own functions. Because the meridian system unifies all parts of the body, the whole body will be under the influence of the affection although local parts of the bodily forms get affected. Therefore the symptoms of disharmony should be considered in a synthetic view. There are however, also cases which should be focused on the very meridian channels affected. Disorder within a Meridian generates derangement in the pathway make it not to benefit the muscles and skin belong to it. Because the meridians connect the interior organs with the exterior bodily form, they are influenced by each other.

• Journal of Physiology & Pathology in Korean Medicine
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• v.22 no.6
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• pp.1331-1346
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• 2008

The aim of this study was to establish opinions of Kum Won Sa dea ga on jaundice and find out clinical significance. Contents dealing with jaundice were searched manually in works of Kum Won Sa dea ga. Those were translated into Korean and studied. Yoo wan so(劉完素) had opinion that jaundice is induced by dampness with heatness(濕熱) or dryness with heatness(濕熱) and should be treated with diuretics and laxatives. Jang jong jung(張從政) had opinion that jaundice is induced by spleen(脾) mainly and should be treated with diaphoretics, emetics, laxatives. Lee dong won(李東垣) had opinion that jaundice is induced by mistaken diaphoretics, dysfunction of spleen(脾), heatness(熱) and treatments should depend on six meridian pathways(六經). Ju jin hyeong(朱震亨) had opinion that jaundice is induced by dampness with heatness(濕熱) and coldness with dampness(濕熱) and should be treated with diuretics and detoxicant. Kum Won Sa dae ga thought jaundice in induced by dampness with heatness(濕熱) and explained pathology by the five viscera and the six entrails(五臟六腑). And they treated patients with jaundice according to etiologic source.

• 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.