• Title/Summary/Keyword: somun(素問)"

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The Quotation from "Somun(素問)" to Four Books in Su(隋) and Dang(唐) Period (재수당시기적서적중관어(在隋唐時期的書籍中關於) $\ll$소문(素問)$\gg$ 적인용(的引用))

  • Urayama, Kika
    • Journal of Korean Medical classics
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    • v.22 no.4
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    • pp.249-253
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    • 2009
  • The popular edition of "Hwangjenaegyeong somun(黄帝内經 素問)" was established by Wangbing(王冰)'s revising and annexing notes in the Dang(唐) Period. He revised "Jeonwongibon(全元起本)" which became the edition we currently know widely. To know how "Somun(素問)" had been handed down from the Su(隋) Period to the Dang(唐) Period before the establishment of Wangbing(王冰) 's edition, we reviewed the citation of "Somun" in the four books: "Ohaengdaeui(五行大義)", "Jebyeongwonhuron(諸病源候論)", "Sagijeong-ui(史記正義)", and "Oedaebiyobang(外臺秘要方)". As a result, it has been discovered that even if the reference was written as "Hwangjesomun(黄帝素問)" or "Somun(素問)", they did not correspond with the currently established "Somun(素問)" in many cases. On the other hand, there were identical sentences to the current "Somun(素問)" among the cited parts; whereas "Yeolron(熱論)" and "Jahakron(刺瘧論)" were often cited in the medical books such as "Jebyeongwonhuron(諸病源候論)" and "Oedaebiyobang(外臺秘要方)", "Yeolron(熱論)" and "Jahakron(刺瘧論)" were often cited. Thus, we can suggest that the relevant content of "Somun(素問)" should be considered important in the period in question and further that the concept of disease symptom might have changed in those days.

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Complementary Acupuncture Techniques in "Yihapjinsaron of Somun(素問.離合眞邪論)" ("소문(素問).이합진사론(離合眞邪論)"에 나타난 자침(刺鍼)의 보조수기법(補助手技法) -"내경(內經)" 주석(註釋), 침구서적(鍼灸書籍), "의학입문(醫學入門)"의 비교 -)

  • Jo, Hak-Jun
    • Journal of Korean Medical classics
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    • v.24 no.6
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    • pp.1-13
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    • 2011
  • Objective : I tried to turn out the fact that acupuncture treatment was originated from the sentences in "Yihapjinsaron of Somun(素問 離合眞邪論)". Method : I analyze the sentences in "Yihapjinsaron of Somun(素問 離合眞邪論)" by comparing the ponies on it and acupuncture books, Yi Ceon(李梴)'s "Medical beginner's book(醫學入門)". Conclusion : Making this research, I discovered Du Taesa(竇太師) primarily called it '14 finger strengthing-eliminating treatment methods(手指補瀉法)' in his book, "Acupuncture Guidance(鍼灸指南)" and he made full use of it in acupuncture clinic. Seo Bong(徐鳳) & Go Mu(高武) cited the 14 methods in their works, "Acupuncture Completement(鍼灸大全)" & "Acupuncture Essence(鍼灸節要聚英)", but they did not state their own views that this 14 methods ware derived from "Somun(素問)". Conclusion : I knew great acupuncture specialists and Yi Ceon(李梴) finally regarded the sentences in "Somun(素問)" as basic & complementary acupuncture techniques of "Acupuncture Guidance(鍼灸指南)" in their works. They hoped to let many acupuncture clinicians use the finger strengthing-eliminating treatment methods more often.

The Contribution of The Research on "Somunchajujipso(素問次注集疏)" and "Somun(素問)" ($\ll$소문차주집소(素問次注集疏)$\gg$ 대(對) $\ll$소문(素問)$\gg$ 연구적공헌(硏究的貢獻))

  • Guo, Xiu-Mei
    • Journal of Korean Medical classics
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    • v.22 no.4
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    • pp.51-54
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    • 2009
  • While we study the book "Somun(素問)", we have to take Wangbing(王冰) Note as reference, which has to be understood by later generation on reading the book Sin-gyojeong(新校正) of Imeok(林億) from Song dynasty. At the final period of Edo in Japan, the famous Han medical expert, Yamada(山田) Gyoukou(業廣) sought a complete new way to compile a book named "Somunchajujipso(素問次注集疏)", a notes and commentaries work combined the original text of "Somun(素問)", Wangbing(王冰) Note and Sin-gyojeong(新校正) by taking the reference of generations medical books and notes both China and Japan. There have been many books to give notes on "Somun(素問)" in many generations, but less of them giving notes to the original text, but to Wangbing Note a little bit at most. In "Somunchajujipso", textual research and notes are given as a special example to the forward, original text and explanation part of "Somun", Song dynasty edition. Especially the detail explanation to the forward part of Imeok(林億), no one has done better than Gyoukou(業廣) until now. It sufficiently shows Gyoukou's(業廣) enriched knowledge accumulated by years hard research in Confucian classics, history and medical books, which enable it a worthy reference statement. The issued of the book "Somunchajujipso(素問次注集疏)" expands a new area for the research of "Somun" and present new research improvement of "Somun" in Japan.

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A Study on Gi(氣) Conversion in "Somun(素問).Eumyang-eungsangdaeron(陰陽應象大論)" ("소문(素問).음양응상대론(陰陽應象大論)"의 기전화(氣轉化) 과정(過程)에 대한 고찰(考察))

  • Baik, You-Sang
    • Journal of Korean Medical classics
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    • v.22 no.1
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    • pp.1-14
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    • 2009
  • In this study, we try to solve some issues of Gi(氣) conversion in "Somun(素問) Eumyang-eungsangdaeron(陰陽應象大論)", through comparison of related annotations. Through this analysis we can again review the cognition of movement and changes of Gi(氣), one of the most important aspects in Oriental medicine, so to have a chance to criticize a view of the world in western science, excessively leaned to material viewpoint. In the process of Gi conversion, the creation of Jeong(精), one of the most essential elements, is the last goal, but physical element for example Mi(味, taste) or Hyeong(形, shape) could not be directly converted to Jeong(精) without Gihwa(氣化, vaporization) and circulation of Gi(氣). And who controls conversion to Jeong(精) is human spirit, that joins with Jeonggi(精氣), it has been kept in and come from Jeong(精). That spirit based on Jeong manages the whole process of Gi conversion.

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A Study on Lung's function-Focus on "the office of assisting Heart, the administration come out Lung(相傅之官, 治節出焉)" - (폐(肺)의 기능(機能)에 대한 연구(硏究) - "상부지관(相傅之官), 치절출언(治節出焉)"을 중심(中心)으로 -)

  • Bang, Jung-Kyun
    • Journal of Korean Medical classics
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    • v.22 no.3
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    • pp.347-352
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    • 2009
  • In the "Somun(素問) Youngranbijeonron(靈蘭秘典論)", that describes the lung as "the office of assisting Heart, the administration come out Lung(相傅之官, 治節出焉)". The means of "the office of assisting Heart" is that Lung assist Heart and execute the Heart's order. The administration come out Lung has two means. The first, Lung administrates and controls the body. The second, Lung controls the Gi and blood(氣血). In the "Somun(素問) Gyeongmaekboulron(經脈別論)", that describes the creation of pectrol Gi(宗氣). The Essence derived from food(穀氣) digested in Stomach comes to Heart, and mixed Lung's Gi of respiration(呼吸之氣), than becomes a pectrol Gi(宗氣). The pectrol Gi(宗氣) controls the Gi and blood(氣血), and we can say that function is the administration come out Lung.

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A Study on "Due to pathogenic Gi(因於氣)" in "Somun(素問).Saenggitongcheonron(生氣通天論)" ("소문.생기통천론(素問.生氣通天論)"의 "인어기(因於氣)"에 대한 연구(硏究))

  • Kim, Sun-Hyung;Bang, Jung-Kyun
    • Journal of Korean Medical classics
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    • v.22 no.3
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    • pp.291-297
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    • 2009
  • It is difficult that we understand "Due to pathogenic Gi(因於氣)" in "Somun(素問) Saenggitongcheonron(生氣通天論)", because that is too many comments. We are to interpret Gi(氣) as Wind(風) or Anger(怒). However, the most reasonable explanation is to Yang-Gi weakness(陽氣虛). In other words, pathogenic Gi of four seasons should violate Yang-Gi(陽氣) and become a Yang-Gi weakness. Sayu(四維) can be interpreted as limbs[四肢], the last month of each of the four seasons[四季], four seasons[四時]. It is a logical view of the four seasons. This meaning is that it was already Yang-Gi weakness state by pathogenic-Gi of four seasons which violate Yang-Gi(陽氣), again the pathogenic Gi of four seasons violate Yang-Gi. As a result Yang-Gi will drain.

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The mutation research which with problem of the Spleen and the Stomach appears in skin care ("내경(內經)" 중심으로 경락(經絡)과 피부(皮膚)에 관한 연구(硏究))

  • Kim, Myung-Ju;Jeon, Hyun-Jeong
    • Journal of the Korean Institute of Oriental Medical Informatics
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    • v.14 no.2
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    • pp.11-20
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    • 2008
  • This thesis' "Hwang Jae Nai Kyung(黃帝內經)", it is one among Uihak5kyung(醫學五經), is originally total of 18 volumes, the first half of 9 volumes are Somun(素問) and the latter half of the others are Youngchu(靈樞). Also, it is best of old book and literature integrating process of Chinese's medicine. Somun(素問) is comprehensive and extensive principles from fundamental problem of medical science related etiology, pathology, physiology to such parts of preventive medicine as regimen, recuperation. Moreover, therapeutic part of diagnosis and remedy, practice of acupuncture and moxibustion is recorded to Youngchu(靈樞). In the "Hwang Jae Nai Kyung(黃帝內經)", basic system takes precautions and medical cure for disease by approaching not method analyzing body but fundamentals of oriental medicine observed as organizing relation. For the purpose of mixing up beauty based on Buddhism of books, we shall pursuit notion of beauty treatment to method improving health because period flowing is changed to real well-being culture chasing outside beauty and healthy life. Then, to come close for part of oriental medicine and cosmetology, we shall present method of meridian pathways and understand device for cosmetic improvement by analyzing relation to 12 of pathways, the five viscera and the six entrails & skin.

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A Study of Yangshangsun(楊上善)'s theory of three-yum and three-yang(三陰三陽) - focus on attribute of three-yum and three-yang(三陰三陽), the bolt-leaf-hanges(關闔樞) theory, large of small of gi-blood(氣血多少) (양상선(楊上善)의 삼음삼양(三陰三陽) 학설(學說)에 대한 연구 - 음양속성(陰陽屬性), 관합추(關闔樞), 기혈다소(氣血多少)를 중심으로 -)

  • Lee, Yong Bum
    • Journal of Korean Medical classics
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    • v.10
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    • pp.450-493
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    • 1997
  • Three-yum and three-yang(三陰三陽) is the change state of yum-yang(陰陽) which is caused by six gi(六氣). They mean the flow of six gi(六氣) which exist throughout the viscera, the channel(經絡), and the skin. But it is not easy to understand the meaning because the contents of the attribute of three-yum and three-yang(三陰三陽), the bolt-leaf-hanges(關闔樞) theory and large or small of gi-blood(氣血多少) which is the main clue that explain it in ${\ll}$Somun(素問)${\gg}$ and ${\ll}$Yeongchu(靈樞)${\gg}$ don't coincide with each other. I, the writer, tried to understand the uncertain meaning and the contents which are written about three points above differently in each of the books that are ${\ll}$Somun(素問)${\gg}$ and ${\ll}$Yeongchu(靈樞)${\gg}$. So, from that the course that the book, ${\ll}$Huangjenegeong(黃帝內經)${\gg}$ is handed down is so relatively simple in a wood block-printed book, that the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ has less wong-words than the Somun(素問) and the Yeongchu(靈樞), and from that Yangshangsun(楊上善) wrote the note in the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ by royal order about 100 years former than Wangbing(王氷), as making projects of Yangshangsun(楊上善)'s note and the original of the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ which has relation to the yum-yang(陰陽) attribute of three-yum and three-yang(三陰三陽), the bolt-leaf-hanges(關闔樞) theory, and the large or small of gi-blood(氣血多少) and researching the Yangshangsun(楊上善)'s theory. The result is summarized like this. First, wherease the order of the change of three-yum and three-yang(三陰三陽) which is explained by Yangshangsun(楊上善) consider the change of yangi(陽氣) in body most important, the order of the change gaeggi(客氣)'s three-yum and three-yang(三陰三陽) considers chungi(天氣) most important, and the order of jugi(主氣)'s three-yum and three-yang(三陰三陽) considers jigi(地氣)'s change of ohaeng(五行) most important. If the order of change three-yum and three-yang(三陰三陽) in the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ is considered, each of taeyang(太陽) and soyum(少陰) are expressed as the base of yum-yang(陰陽) and yangmeong(陽明) and taeyum(太陰) are expressed as the palmy days of yum-yang(陰陽), soyang(少陽) and gyolyum(厥陰) are expressed as pacemaker(樞杻) which controls the change of yum-yang(陰陽). Thus, each has something in common that is fettered by the inside and outside. In the flow of channel(經絡), taeyang(太陽) and soyum(少陰) take charge of the behind of body, yangmeong(陽明) and taeyum(太陰) take charge of the front of body and soyang(少陽) and gyolyum(厥陰) take of the side of body. Second, in Yangshangsun(楊上善)'s bolt-leaf-hanges(關闔樞) theory, three-yum(三陰) is regarded as inside, three-yang(三陽) as outside, so when bolt, leaf and hanges fulfil their duties in inside and outside, the life(life force) is thought to be revealed normally. It is impossible to understand the bolt-leaf-hanges with the conception of the inside and outside which divide three-yum and three-yang(三陰三陽) into taeyang-soyum(太陽-少陰), yangmeong-taeyum(陽明-太陰), soyang-gyolyum(少陽-厥陰) according to yum-yang(陰陽) attribute, hence it need the special conception that is taeyang(太陽)-taeyum(太陰), yangmeong(陽明)-gyolyum(厥陰), soyang(少陽)-soyum(少陰) which center on their duties in inside and outside. In the denunciation of the word open(開) and bolt(關), because Yangshangsun(楊上善) said that the duities of taeyang(太陽) and taeyum(太陰) are shutter(閉禁), bolt(關) is coincided with that significance. Third, with explaining the large or small of gi-blood(氣血多少) of three-yum and three-yang(三陰三陽), Yangshangsun(楊上善) expressed the inside and outside either in the same way or differently. Because the inside and outside is interior of body and exterior of body, it is the explanation that is noticed by the fact that the property of large or small of gi-blood(氣血多少) is either able to be same or different. In this viewpoint, if we unite the contents about large or small of gi-blood(氣血多少) of ${\ll}$Somun(素問)${\gg}$, ${\ll}$Yeongchu(靈樞)${\gg}$, we will find that the descriptions of large or small of gi-blood(氣血多少) of three-yang(三陽) in ${\ll}$Somun(素問)${\gg}$ ${\ll}$Yeongchu(靈樞)${\gg}$ correspond with the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$, but in three-yum(三陰), the contrary presentations exit. The reason is that large or small of gi-blood(氣血多少) of three-yum(三陰) isn't only expressed as che(體) in the point of che-yong(體用), but as a point of yong(用) that is a phenomenon. As researching the original of ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ and Yangshangsun(楊上善)'s notes as a center about three problems that are yum-yang(陰陽) attribute, the bolt-leaf-hanges(關闔樞) and large or small of gi-blood(氣血多少) of three-yum and three-yang(三陰三陽), I, the writer, tried to explain the part which is written differently or has uncertain conception in the book ${\ll}$Somun(素問)${\gg}$ and the book ${\ll}$Yeongchu(靈樞)${\gg}$, but the concrete result of the work like this will be judged according to the question how many theories are correspondent with real presence at a sickbed. Hence, the work to veryfy the theories in the future will be left as assignment.

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Pulse, Reason, Symptom and Treatment of Haeyok;mainly referred to commentary of "Somun(素問)", "Uihakyimmun(醫學入門)" (해역의 맥인증치(脈因證治)에 대한 연구(硏究);"소문(素問)"괘석서와 "의학입문(醫學入門)"을 중심으로)

  • Park, Yong-Ho;Jo, Hak-Jun;Kim, Ho-Hyun
    • Journal of Korean Medical classics
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    • v.20 no.3
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    • pp.9-22
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    • 2007
  • We got some conclusion like below. after comparison and consideration mainly with commentary of "Somun(素問)", "Uihakyimmun(醫學入門)"about pulses, reasons, symptoms, treatments of HaeYok. The name of Haeyok was appeared "Somun(素問)", "Youngchu(靈樞)" for the first time, and from then 'Treatment From Pulse' was promoted into details. About the Pulse of Haeyok, every doctor followed the 'chokmaekwansaek' mentioned in "Somun Pyoungingisanglon(素問 平人氣象論)". But the letter 'wan(緩)' in 'chokmaekwansaek' was translated not pulse but drooped skin in "SomunKumsok(素問今釋)". On the reasons of Haeyok, we can lot out in detail like next; (1) heat of liver and abdomen, lack of blood. (2) declining Gi, little blood, (3) declining and little Gi of spleen, (4) Lack of Gi and Blood, (5) weak kidney energy, (6) nutritional vacancy, (7) no energy circulation from hardened kidney, (8) exogenous disease on void kidney (9) both weak meridian of liver, kidney. And it can be divided broadly into two groups; weak liver and kidney, declining and little Gi of spleen. The symptoms of Haeyok is that patient feels cold, but really that is not cold, feels weak, really not weak, feels vigorous but not. So hardly be named. the members are exhausted, people get lazy, annoying, sick. and have no vitality. Treatments about this, some prescriptions are suggested such as Baekhaptang(白合湯) from "Naekyoungsupyoubanglon(內經拾遺方論)", Yishintang(利腎湯) from "Hwangjesomunsonmyoungbanglon(黃帝素問宣明方論)". In "Dongyanguihakdaesajon", there's some treatment according to some reason; when we are lazy and don't know where is sick, use Haryoungmansudan(遐齡萬壽丹) or Shinsongijedan(神仙旣濟丹), When it is from Liquor, use Galhwahaedokdan(葛花解毒丹), When from humidity use Gamichulbutang(加味朮附湯), from cold use Ganghwalchunghwatang(羌活沖和湯), and when it comes from instable menstruation, it will be good Gamisoyosan(加味逍遙散). And treatment principle from "Uihakyimmun(醫學入門)" is that "Circulate Gi and blood, be thin skin, prescribe exogenous disease over for void organs."

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The Study on Effect of Warming the Meridian Therapy about the Pain Control of Korean Medical Theory - in the 『Hwangjenaegyeong』 - (통증의 한의학적 개념에 대한 온경락요법(溫經絡療法)의 적용에 대한 고찰 - 『황제내경(黃帝內經)』을 중심으로 -)

  • Cha, Yun-Yeop
    • Journal of Korean Medicine Rehabilitation
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    • v.20 no.4
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    • pp.51-56
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    • 2010
  • Objectives and Methods : This study was performed to know about the reason of pain, the type of pain, etc. from "Somun(素問)" and "Yeongchu(靈樞)" of "Hwangjenaegyeong(黃帝內經)". And then we recognized the rational Korean medical physiotherapy about the pain control. Results : There was well described about the pain in "Hwangjenaegyeong(黃帝內經)". It was explained that the reason of pain was cold pathogenic factor one of the six exogenous pathogens. If the body was cold and qi-blood was lack of free flow, and the pain was occurred. Conclusions : According to above results, warming the meridian therapy is rational Korean medical physiotherapy about the pain control. An that gives positive effect about the pain control.