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

• Korean Journal of Acupuncture
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• v.17 no.1
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• pp.123-140
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• 2000

The purpose of this study is to understand the special character and the tendency of the movement change that 12 meridians possess. We studied about the incidental and fundamental rule of the six atmospheric influence that was presented by Pyobonjoong(the incidental, fundamental, intermediate) theory, and the Hwang won-uh's the Six Channel activity of the Qi theory that presented movement form of the meridian through the six atmospheric influence. Then we found the following substances. The Pyobonjoong(the incidental, fundamental, intermediate) theory is applicable to understand the special character and the tendency of the movement change that Meridians possess. But, because the Pyobonjoong(the incidental, fundamental, intermediate) theory can't classify the characteristic difference of the hand and foot meridians, then the principle that can devide the meridians of the hand and foot, must be supplied. The Jungwha(right changing)-Daewha(opposite changing) theory is able to concretely classify the special character of the hand and foot six meridians. And Hwang's Shawha(superintending change)-Jongwha(following change) theory that is base on Jungwha(right changing)-Daewha(opposite changing) theory, is able to classify the special character of the hand and foot six meridians, too. If the concept of the Meridians is understood by the Shawha(superintending change)-Jongwha(following change) theory, the special character of the hand and foot six meridians could be concretely classified and then the meridian of the Bowels and the six atmospheric influence corresponded to the meridians could be expansively explained as the point that take charge and control these special Qi in the human body The Bon-Qi(fundamental Qi) act on the special character of Shawha(superintending change) six meridians and the tendency of the movement change is cause by the insufficiency and excessiveness of the Bon-Qi(fundamental Qi). The Qi of the Shawha(superintending change) meridians act on the special character of Jongwha(following change) six meridians and the tendency of the movement change is cause by the exuberance of Yang and the deficiency of Yang.

• 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 Korean Medical classics
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• v.18 no.3 s.30
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• pp.183-206
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• 2005

'Sanghallonju'(傷寒論注) reorganized the formation according to method of 'the classification of similar symptoms' and annotated the text of Sanghallon, introducing his new methodology and 'Sanghallonik'(傷寒論翼) proclaimed his new finding of the science of the Sanghan. Meanwhile, 'Sanghanbuik' (傷寒附翼) explains various prescriptions in the 'Sanghallon'. It categorizes prescriptions according to the six Meridians and sum up Gageum's research by commenting on the target symtoms and the use of medicine on each prescriptions. Gageum's study is consistent in desire for embodying the universality of the differentiation of syndromes in accordance with the theory of the six Meridians.(六經辨證) in the medical scene. From his work, the substantiality of the six 'Sanghandbuik' is a publication that shows the essence of Gageum's medical science from his inclination, conclusion and concrete methodology.

• The Journal of Korean Medicine
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• v.27 no.3 s.67
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• pp.132-144
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• 2006

Objectives: In order to improve our understanding of the meridian, it is necessary to analyze how meridian theory formed. In this regard, the primitive form of meridians requires further study. Methods: Data from the pre-Han and Han dynasties were used, as such data document primitive forms of the meridian. Results: 1. Some of the terminology of the primitive meridians did not include symmetrical terms such as hand, foot, yin and yang; instead, terms of travel area were used. 2. In the primitive meridians, most travel from the bottom to the top. 3. The twelve meridian system had not yet been introduced into the primitive system. 4. In the primitive meridians, only a few had branches. 5. In the primitive meridians, they did not have obvious connections with the five vital organs and the six viscera. Conclusions: Although the primitive meridian system differs from the modem, studying the primitive meridians may improve our understanding of the modem meridians.

• Journal of Physiology & Pathology in Korean Medicine
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• v.17 no.3
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• pp.617-623
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• 2003

The following conclusions are drawn from a review on the theory of correlation between the jang-bu organs in 'Ojangchunchaklon(五臟穿鑿論)' which is quoted in 'Uihakipmoon(醫學入門)' and 'Donguibogam(東醫寶鑑)'. The three yangs and three yins are trisections each of yang ki and y1n ki. They represent three aspects of change in powers of yin ki and yang ki. The theory of Kaehapchu(開闔樞 the opening, closing and pivot) is thought to be the concept which explains the three states of jang-bu organs and meridians in terms of three yangs and three yins. The three yangs and three yins are assigned to twelve months according to the generation, prosperity and vanishment of the water, the fire, the wood and the metal in the circulation of nature with the lapse of time. Most of all, the change of the water and the fire is the main guide to the assignment. Both the theory of exterior-interior relations in jang-bu organs and meridians and the theory of Kaehapchu are founded on the assignment of three yangs and three yins to twelve months. The correlation between jang-bu organs is based on the monthly assignment of three yangs and three yins described in 'Internal classic(內經)' and the theory of Kaehapchu. In the correlations between jang-bu organs and meridians, the exterior-interior relations are the correspondences of Hand to Hand and Foot to Foot. but the relations of Kaehapchu are those of Hand to Foot and Foot to Hand. Jeesan's diagram of pulse is grounded on the correlations between jang-bu organs. On the left of the diagram, jang organs are arranged in the order of hierarchic positions in body. On the right, bu organs are disposed according to the correlations with the jang organs. Jeesan's diagram includes the principles of triple harmony and diagonal groups in twelve earthly branches(十二支). Jeesan's diagram is the frame through which correlations of jung-ki-shin-hyul, five jang and six bu organs, twelve meridians and six intrinsic factors can be observed at once.

• 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.28 no.3
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• pp.27-43
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• 2015

Objectives : Zhang Zhong-jing's Shanghanlun is based on Six-channels system to classified a disease. This paper is planning to describe the Transmutation among Six-channels system. Six-channels change not fixed in either direction and each is relative to each other. Methods : I will try to describe the Transmutation among Six channels system, through the letter of the Shanghanlun. First, I will find letters related to a disease transmission. Second, It will be described through the analysis of the past medical scientists. Results : Six-Meridian Pattern is the categorization of syndromes according to the theory of the six meridians, applied to the diagnosis of acute febrile diseases at different stages, but also useful for the pattern syndrome differentiation of other diseases. Transmutation among Six channels system is not fixed in a certain order and it each affects one another. Conclusions : We can see that Zhong-jing's medical treatment from syndrome differentiation is associated with a Mutual transmission(相互傳變).

• Journal of Korean Medical classics
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• v.34 no.3
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• pp.101-123
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• 2021

Objectives : To examine the six positions correlation[六部定位] principle that is the basis of the wrist pulse diagnosis in the Neijing. Methods : The basis for argument was established by correcting an interpretation error of the theory of chi (尺) skin diagnosis. In order to accomplish this, the annotations of Yang Shangshan and Wangbing were investigated first, after which the specific meaning and methodology of the chi diagnostic method as written in many chapters of the Neijing were examined. The evidence and reasoning for the six positions correlation[六部定位] was looked into, in relation to Wangbing's annotation of the chapter, Maiyaojingweilun. The theoretical basis of the six positions correlation was searched throughout the entire Neijing, based on the correlation between Liuhe and the six positions, the five elements inter-supporting theory embedded in the six positions correlation as a diagnosis model that integrates zhangfu and meridians/channels, and the meaning of the spacial concepts used when describing the tactile technique within the chapter. Lastly, contents related to the five zhang channels within the Neijing were reviewed, to determine whether the six positions correlation was applied in wrist pulse taking Results & Conclusions : Some interpretations of the verse on matching the positions in the Maiyaojingweilun chapter of the Neijing are erroneous, while the argument that the three positions[cun-guan-chi] cannot be found in the Neijing is false as well. The wrist pulse taking in the Neijing is precisely based on the three positions correlation that divides the cun-guan-chi positions into three, and the correlation verse in the Maiyaojingweilun chapter clearly suggests the principle of matching the zhangfu and meridian/channels to the six positions of the cun-guan-chi of both left and right.

• Journal of Physiology & Pathology in Korean Medicine
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• v.21 no.4
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• pp.1030-1033
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• 2007

Following conclusions about Taeyang meridian and Taeyang type were obtained through studies with reference to the books of ${\ll}$Donguibogam${\gg}$, ${\ll}$Hwangjaenaegyung${\gg}$, and ${\ll}$Special Lectures of Master Jisan on Medical cases${\gg}$ . Park noticed that there was difference in the development of 12 meridians among the individuals and tried to apply it in the diagnosis and the treatment of the disease, thereby creating the theory of the six meridian types. The literal basis is assumed to a phrase in ${\ll}$YoungChu GyungMaek${\gg}$ , ‘人經不同 絡脈異所別也’. Taeyang meridian runs through the back of the human body. The concept of TaeYang includes surface, starting point, diffusion of Yang Gi, and emission. Small intestine meridian of hand Taeyang manages the liquid and Bladder meridian of foot Taeyang manages the muscle. There is much flow of blood and less of Gi in Taeyang meridian which makes the connection to hair, flesh, liquid, muscle and vessel. Taeyang conceals and condenses objects because it belongs to Hansu according to division of Six atmospheric influences and to the winter. The articulation is stiff and urination and elimination are abnormal when disease occurs in this meridian. The pathology of Taeyang meridian would be the invasion of outer filthy Gi affecting the Bladder meridian of foot Taeyang which then again makes Kidney meridian of foot Soeum sick. The two meridians compose the outer part and the inner part of th body. The bladder itself becomes sick sometimes. The condition of less Gi in Taeyang meridian can easily result in the shortage of Gi, and much blood makes the person to have a lofty ideal or to have capricious behavior.