• 대한한의학원전학회지
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• 제33권4호
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• pp.83-105
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• 2020

Objectives : This paper aims to examine the system, principle, and fundamentals of the great principle of pulse diagnosis in the 『Nanjing』. Methods : The system, principle, and fundamentals of pulse diagnosis in the 『Nanjing』 were examined within the book's description framework and logical structure in light of its relationship to the 『Huangdineijing』. Previous studies that follow pulse diagnosis of 『Nanjing』 and 『Wangshuhe Maijue』 were referenced. Results & Conclusions : The structure of pulse diagnosis in the 『Nanjing』 is systematically organized under the principle of the three positions and nine indicators as the great principle to which the yinyang and five viscera pulse theories are included. The great principle of the three positions and nine indicators is consisted of a system that allows for a multiple and comprehensive interpretation wherein the theories of yinyang and five elements are interweaved within the pulse diagnosis system, which is comprised of a great principle and particular principles. The theory follows that of the three yin three yang theory of the five circuits and six qi, its principles manifesting as the three positions and nine indicators and integration of pulse and symptoms.

• 대한한의학원전학회지
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• 제23권1호
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• pp.303-316
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• 2010

Ijema's four constitution theory is the result of creative succession which is originated from the "Hwangjenaegyeong(黃帝內經)", and shaped up as "Sanghanron(傷寒論)", the key of Ijema's theory would be the re-explnation of the Sameum-Samyang pattern identification. therefore, we should recognize that the four constitution theory is related to the Sameum-Samyang identification of "Sanghanron(傷寒論)". And is even on the mutual supporting relation. from this point of view, the "Dong-uisusebowon(東醫壽世保元)" could be valuated as a commentary of "Sanghanron(傷寒論)" which shows us that how to review the Sameum-Samyang identification as the point of characteristic of four constitution theory.

• 대한한의학회지
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• 제42권1호
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• pp.59-74
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• 2021

Objectives: This study is to analyze Acupuncture Methods(鍼法) using Five Transport Points(五輸穴) and to consider the direction of development. Methods: This study focuses on Acupuncture Methods(鍼法) using Five Transport Points(五輸穴) that Five Phase Theory(五行學說) has been applied as a compound and it is designated Five Phase-Five Transport Points-Acupuncture Method(FPT Acupuncture Method, 五行五輸穴鍼法). Principles, Acupuncture Points(經穴), standards of diagnosis and treatment subjects of FPT Acupuncture Methods used in practices of Korean Medicine (韓醫學) were analyzed through updated literature. Next, the theoretical issues of FPT Acupuncture Methods regarding the composition of selecting exclusively on Five Transport Points(五輸穴) and targeted treatment subjects were investigated. Based upon the investigation, the future direction of development was studied. Results & Conclusions: Firstly, pattern identification and treatment of FPT Acupuncture Methods targeted mostly on Viscera and Bowels(臟腑). However, some showed the tendency to Five Phases Reductionism(五行 還元主義) which attempts to apply Five Phase Theory(五行學說) to symptoms that were not related to Viscera and Bowels(臟腑). Secondly, Five Transport Points(五輸穴) are theoretically related to 'Viscera and Bowels in Concept of Visceral Manifestation(臟象臟腑)'. Thirdly, when the cause of the symptoms exceeds the main therapeutic range of FPT Acupuncture Methods, it is effective to add Acupuncture Points(經穴) excluding Five Transport Points(五輸穴). And also, it is efficient to use Acupuncture Methods(鍼法) that is not based on principles of Five Phase Theory(五行學說). For the accomplishment, further researches on the approaches to apply basic Korean Medical principles such as Three Yin and Three Yang(三陰三陽) into Acupuncture Methods(鍼法) and Acupuncture Points(經穴) are necessary.

• 대한한의학원전학회지
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• 제32권2호
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• pp.33-47
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• 2019

Objectives : To review the meaning of Open-Close-Pivot and its transition over time. Methods : Annotations and explanations in chapters where the theory of Open-Close-Pivot originated from in the "Suwen(素問)" and "Lingshu(靈樞)" were examined, followed by philological examination of key physicians. Results & Conclusions : Yang Shang Shan(楊上善) compared the 'Open-Close-Pivot' to a door. Wang Bing(王冰) explained it's movement and stillness to be the principle behind the Three-Yin-Three-Yang's threefold division. Wang Ji(汪機), in "XuSuwenChao(續素問鈔)" explained its physiological function as the entering and exiting of Ying Wei(營衛), and its scope to be exterior, interior, and center. Ma Shi(馬蒔) stratified it similar to "Shanghanlun(傷寒論)"'s six stages, while Wu Kun(吳崑) categorized Shaoyang(少陽) as being in-between exterior and interior. Zhang Jing Yue(張景岳) suggested a standard for the entering-exiting and exterior-interior-center concepts of the Open-Close-Pivot. Zhang Zhi Cong(張志聰) argued a theory of Open-Close-Pivot that emphasized the meaning of Three-Yin-Three-Yang, while Gao Shi Zong(高士宗) explained the relationship between Open, Close, Pivot and the functioning process. Shi Shou Tang(石壽棠) explained the physiology and pathology in the actions among Open-Close-Pivot with a focus on Pivot. Ke Qin(柯琴) applied Open-Close-Pivot to "Shanghanlun(傷寒論)" and used it as the basic principle to the Six Channel Ground Theory(六經地面說), also clinically applying it in the identification and treatment of the Six Channel patterns. Conclusions : Counting based word embedding methods seems to be more effective than.

• 동의생리병리학회지
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• 제32권4호
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• pp.197-210
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• 2018

In order to clarify spatial meaning of Meridian and Collateral theory(經絡學說) within the human body. Meridian Divergence(經別) was studied mainly on "Miraculous Pivot(靈樞) - Meridian Divergence section(經別篇)". Furthermore, the meaning of Meridian Divergence(經別) was investigated based on Symbolic Mathematical Study(象數學). Firstly, Meridian divergence(經別) is associated with brain and Viscera and Bowels(臟腑) which are located in the Central Palace(中宮, Zhong Gong). It draws that Meridian Divergence(經別) is a theory based on Nine Palace(九宮, Jiugong), the spatial theory of Symbolic Mathematical Study(象數學). In this system, Viscera and Bowels(臟腑) were included in Meridian and Collateral(經絡). Secondly, the Central Palace(中宮, Zhong Gong) imparts functionality to Nine Palace(九宮, Jiu Gong). Therefore, brain and Viscera and Bowels(臟腑) in Central Palace(中宮, Zhong Gong) supply Qi and Blood(氣血) to whole Meridian and Collateral(經絡) and also control each Meridian and Collateral(經絡) through Twelve Meridian Divergences(十二經別). Meridian and Collateral Theory(經絡學說) is the theory of Body space. The basic theory of Twelve Meridian Vessels(十二經脈), Three Yin and Three Yang(三陰三陽) signifies six areas of human body space. And Fifteen Collateral Vessels(十五絡脈) connect the six areas of the Twelve Meridian Vessles(十二經脈) through Six Harmonies(六合, liu He). In addition, Meridian Divergence(經別) is also based on Nine Palace(九宮, Jiu Gong). Thus, Meridian and Collateral(經絡) classifies and organically integrates the human body space that is filled with Qi and Blood(氣血) by applying the theories of Symbolic Mathematical Study(象數學). Recently presented Morphogenetic field hypothesis resembles Meridian and Collateral theory(經絡學說). However Meridian and Collateral theory(經絡學說) is considered to be the substantive concept that has relation to treatments based on Meridian points(經穴) which contain the spatial information of Meridian and Collateral theory(經絡學說).

• 한국의사학회지
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• 제22권2호
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• pp.43-62
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• 2009

Yoshimasi Todo (吉益東洞), who thought that the books on herbal medicines are the reason for the complicated explanation of the effects of herbs, thought that the articles from Treatise on Cold Damage Diseases (傷寒論) and Synopsis of Prescriptions of the Golden Chamber (金匱要略) are the only books that can identify the effects of herbs. He also thought that the practitioners from the later period have added too much on the original text, which led to his thought that the original text of Treatise on Cold Damage Diseases (傷寒論) and Synopsis of Prescriptions of the Golden Chamber (金匱要略) did not have the explanation that involves the theory of yin-yang(陰陽), the five phases(五行), and three yin and three yang(三陰三陽). From this, he investigated the standards of using the herbs in the Synopsis of Prescriptions of the Golden Chamber (金匱要略) by comparing the articles. In this point of view, Yoshimasi Todo (吉益東洞) said that Poria Scleotium (茯笭) treats palpitations (悸) and 肉瞤筋惕. This meant the symptom of unvoluntary palpitations and the trembling of muscles with wrenching pain. Also, he thought that the symptom of Poria Scleotium (茯笭) in the formula of decoction is shown by the symptoms of dizziness, palpatations, vomiting, trembling of muscles, and cramps. This paper studies on the symptoms that seems close to the meaning of the symptom of Poria Scleotium (茯笭) that Yoshimasi Todo (吉益東洞) meant, which can be summarized to palpatations and trembling of muscles. I wish this paper is of help to those who study Treatise on Cold Damage Diseases (傷寒論), Synopsis of Prescriptions of the Golden Chamber (金匱要略), and the medicine of Yoshimasi Todo (吉益東洞).

• 대한한의학원전학회지
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• 제12권2호
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• pp.74-90
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• 1999

There are many chapters in "The Yellow Emperor's Internal Classics(黃帝內經)" regarding systemizing months, seasons, meridians, the internal organs(藏府), and parts of body, However it is very confusing because in every chapter, they have different standards. In "Maek'ae(脈解)" of "Plain Questions(素問)", months are related to three $\breve{U}$m and three Yang(三陰三陽). In "Kuoh'imnon(九鍼論)" of "Miraculous Pivot(靈樞)", parts of body are related to seasons and days. In "$\breve{U}$myanggyeirwol(陰陽繫日月)" of "Miraculous Pivot(靈樞)", 12 meridians are related to the Heavenly Streams & Earthly Branches(干支). In "Chinyogy$\breve{o}$ngjongnon(診要經終論)" of "Plain Questions(素問)", the internal organs(藏府) and the head are related to months. In "K$\breve{u}$mgwejin$\breve{o}$llon(金匱眞言論)" of "Plain Questions(素問)", parts of body are related to four seasons. Following statements can be concluded when analyzed with the theory of y$\breve{o}$k(易). 1. Both in "The Yellow Emperor's Internal Classics(黃帝內經)" and "Chuyok(周易)", $\breve{U}$m and Yang are thought as the basis of everything and every change that occur in this universe is by the fluctuation of Yin and Yang. This rule is also applied to our body. 2. "Maek'ae(脈解)" of "Plain Questions(素問)" is related to the theory of twelve principal divinatory symbols and "Kuoh'imnon(九鍼論)" of "Miraculous Pivot(靈樞)" is closely related to the theory of eight divinatory saymbols-direction.

• 대한한의학원전학회지
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• 제24권4호
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• pp.43-53
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• 2011

According to the result about 'San Jiao(三焦)'recorded on "Yellow Empero's Canon Internal Medicine Ling Shu(黃帝內經 靈樞)", we achieved following results. 1. As we consider the concept of 'San Jiao' recorded on "Ling Shu", in early time, it was related to bladder(膀胱) and there was no divided concept into 'Shang Jiao(上焦)', 'Zhong Jiao(中焦)' and 'Xia Jiao(下焦)'. Later, there was appearance of body metabolism concept in anatomic way and started to emphasize that stomach(胃) is the very beginning of digestion. This point then adjusted into the concept which the core theory of digestion and water metabolism begins with 'Zhong Jiao' and processes to 'Shang Jiao' and 'Xia Jiao' then it established the 'San Jiao' theory adjusted to the functional change than property change. Later as there is set theoretical structure of 'three Yin and three Yang(三陰三陽)', it included the concept of 'San Jiao' onto meridian system theory to complete as a theory. Finally, it completed the theoretical structure that 'San Jiao' runs water metabolism of circulation, body fluid and urine for body to produce blood and Qi to protect and provide nutrition to the human body. 2. From the point of each part, 'San Jiao' means all body composition factor related to the relation to the digestion and water metabolism to produce Qi and blood. Also, the details of entire function of 'San Jiao' tells that 'Zhong Jiao' intakes food and divides the clarity and turbidity of digested substances. The origin of this digestion and water metabolism lies at Xia Jiao. The clean substance including the mood and taste climbs via Shang Jiao. The vapor like substance climbed to Shang Jiao becomes 'defensive Qi(衛氣)' and controls body temperature and sweat by supporting and spreading the Qi by Shang Jiao. The liquid substance climbed to Shang Jiao becomes blood. The blood has stronger character as substance than defensive Qi so Zhong Jiao becomes the base and the way for the blood. The turbid Qi separated at Zhong Jiao passes large intestine and the solid substance is excreted and the liquid is absorbed into bladder. The Xia Jiao that controls this process controls the liquid state of water matabolism so control the urine with bladder. Therefore, 'San Jiao' can be understood as a general concept that controls entire water metabolism as a way of food, Qi and blood.

• 대한한의학원전학회지
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• 제6권
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• pp.252-305
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• 1993

I have studied the relation between a Taoist(道家) and the oriental medicine(韓醫學), it is summerized as following. 1. According to the relation between a Taoist(道家) and the oriental medicine, Lao-tzu(老子)' mathematical principle that had an influence on Three yin-three yang(三陰三陽) theory of the oriental medicine, idea of natural philosopy(自然無爲) and the freedom from avarace(無慾) on the oriental medicine. 2. Vital essence and energy theory(精氣設) in a Taoist not only can be seen in Lao-tzu' Do dug gyung(老子道德經), Maengza(孟子), Guanza(管子), but also its principle has something to do with Nei Ching's Vital essence and energy theory(精氣設). 3. Danjungpa(丹鼎派) can be divided into Naedansul(內丹術) which preserves through the breath and Oedansul(外丹術) which makes one a Taoist hermit. If he takes magic portions(金丹), they had a great effect on Yangsanghak(養生學) and was actually concerned with oriental doctors who was known to us. 4. If medicine of Taoism is classified, it can be divided into three categories. Boiled solution(渴液), Pharmacopea "Ben cao"(本草), Acupuncture & moxibustion(針灸), Magic portions(外丹) are used in the first category. Chinese setting-up and Therapeutic exercises(導引), Josik(調息), Naedan(內丹), Byugok(辟榖), Naeshi(內視), Banjung(房中) belong to second category. The religious contents such as Bu(符), Jeum(占), Cheum(籤), Ju(呪), Je(齊), Gido(祈禱), taboo are implied in third category. 5. In the history of the medicine of Taoism and oriental medicine, they are called animism, shamanism, Mu(巫) or Ye(毉), not separated at first period. In the end of junguk(戰國時代), Ye(醫) was clearly distinguished from Mu(巫) and then Mu(巫) was developed into medicine of Taoism and ye(毉) into the present form of oriental medicine. 6. The oriental medicine doctors that are concerned with Taoism are Bakgo(伯高), Geyugu(鬼臾區), Soyu(少兪), Noigong(雷公), Pyujak(篇鵲), Sunuyi(淳于意), Hwata(華陀), Hwangbomil(皇甫謐), Hangang(韓康), Dongbong(童奉), Heuson(許遜), Galhong(葛洪), Dohongyung(陶弘景), Damlan(曇鸞), uyjajang(葦慈藏), Sonsanak(孫思邈), Wanguing(王氷), Jegonghwalbul(濟公活佛), Yuwanso(劉完素), Judonge(朱丹溪), Leesijin(李時珍), Johakmin(趙學敏), Ougu1(吳杰) etc. 7. The view of a human body in the medicine of Taoism affected the oriental medicine on the ground that man was regarded as a microcosm(小宇宙), so he was compared to a nation or heaven and earth. 8. The anatomy of medicine of Taoism gave a detail description of five visceras and each organs, the heart, center of mental function, Mirie(尾閭) which has an relationship to the training of Naedan(內丹修練). In this resrect, as it is accord with the acupunture point of oriental medicine, therefore we can find that Taoism influenced oriental medicine, also explicit study was achieved. 9. Acient people believed that the goo in the human lxxIy, one of the characteristics of the medicine of Taoism cured the patients and then protected him from the disease. If a man was taken ill, they had him cured by making the god's name which corresponded to its disease, calling him communicating with him, and asking him to deprive him of illness. This treatment was used to live and be kept young eternally. In this respects, we can see that they emphasized on the attitude of Bulchiyibeung chimibeung(不治己病治末病) and psychological treatment. 10. Samsi thoery(三尸說) that one's fortune, disaster, health, and disease in the world are at the mercy of his good or bad conduct, is concerned with Taoism and treatment with the oriental medicine. 11. Guchung(九蟲) is more closly associated with the religious aspect rather than with the medical aspect. Because of the similarity of the mcdern parasitism, its study has an important meaning. 12. The respect for the human life is reflected in jeunsi(傳屍), with Samsi-guchung theory(三尸九蟲說), which is considered as mxIern tuberculosis.

• 동국한의학연구소논문집
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• 제4권
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• pp.109-140
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• 1995

As we considered in the main subjects, investigations on the theory of 'Doctrine on five elements' motion and six kinds of natural factors(運氣學說)' through 'Wang Bing's Commentary(王氷 注本)' of 'The seven great chapters in The Yellow Emperor's Internal Classic Su Wen' ("黃帝內經素問 七篇大論") are as follows. (1) In The seven great chapters("七篇大論")' Wang Bing supplement theory and in the academic aspects as a interpreter, judging from 'forget(亡)' character. expressed in the 'The missing chapters("素問遺篇")', 'Bonbyung-ron("本病論")' and 'Jabeob-ron(刺法論)', 'The seven great chapters("七篇大論")' must be supplementary work by Wang Bing. Besides, he quoted such forty books as medical books, taoist books, confucianist books, miscellaneous books, etc in the commentary and the contents quoted in the 'Su Wen(素問)' and 'Ling Shu("靈樞")' scripture nearly occupy in the book. As a method of interpreting scripiure as scripture, he edited the order of 'Internal Classic("內經")' ascended from the ancient time and when he compensated for commentary, with exhaustive scholarly mind and by observing the natural phenomena practically and writing the pathology and the methods of treatment. We knew that the book is combined with the study of 'Doctrine on five elements motion and six kinds of natural factors(運氣學說)' (2) When we compare, analyze the similar phrase of 'The seven great chapters in The Yellow Emperor's Internal Classic Su Wen'("黃帝內經素問ㆍ七篇大論") through 'Wang Bing's Commentary(王氷 注本)', he tells abouts organized 'five elements(五行)' and 'heaven's regularly movement(天道運行)' rather than 'Emyangengsangdae-ron("陰陽應象大論")' in 'The seven great chapters("七篇大論")'. Also the 'Ohanunhangdae-ron("五運行大論")' because the repeated sentences with 'Emyangengsangdae-ron("陰陽應象大論")' is long they are omitted. And in the 'Youkmijidae-ron("六微旨大論")', 'Cheonjin ideology(天眞四象)' based on the 'Sanggocheonjin- ron("上古天眞論")', 'Sagijosindae-ron("四氣調神大論")' is written and in the 'Gigoupyondae-ron("氣交變大論")', the syndrome and symptom are explained in detail rather than 'Janggibeobsi-ron("藏氣法時論")', 'Okgijinjang-ron ("玉機眞藏論")' and in the 'Osangieongdae-ron("五常政大論")', the concept of 'five element(五行)' of the 'Gemgwejineon-ron("金櫃眞言論")' is expanded to 'the five elements' motion concept(五運槪念)' and in the 'Youkwonjeonggidae-ron("六元正紀大論")', explanations of 'The five elements' motion and six kinds of natural factors(運氣)' function are mentioned mainly and instead systematic pathology is not revealed rather than 'Emyangengsangdae-ron("陰陽應象大論")'. And in the 'Jijinyodae-ron("至眞要大論")', explanations of the change of atmosphere which correspond to treatment principle by 'The three Yin and Yang(三陰三陽)' as a progressed concepts are revealed. Therefore there are much similarity between the phrase of 'Emyangengsangdae-ron("陰陽應象大論")' and 'chapters of addition(補缺之篇)'. Generally, the doctrine which 'The seven great chapters("七篇大論")' are added by Wang Bing(王氷) is supported because there are more profound concepts rather than the other chapter in 'The seven great chapters("七篇大論")'. (3) When we study Wang Bing's(王氷) 'Pattern on five elements motion and six kinds of natural factors(運氣格局)' in 'The seven great chapter("七篇大論")', in the 'Cheonwongi-dae-ron("天元紀大論")', With 'Cheonjin ideology(天眞思想)' and the concepts of 'Owang(旺)'${\cdot}$'Sang(相)'${\cdot}$'Sa(死)'${\cdot}$'Su(囚)'${\cdot}$'Hu(休)' and 'Cheonbu(天符)'${\cdot}$'Sehwoi(歲會)' are measured time-spacially to the concept of 'Three Sum(三合)' the concept of 'Taeulcheonbu(太乙天符)' is explained. In the 'Ounhangdae-ron("五運行大論")', 'The calender Signs five Sum(天干五合)' is compared to the concepts of 'couples(夫婦)', 'weak-strong(柔强)' and in the 'Youkmijidae-ron("六微旨大論")', 'the relationship of obedience and disobedience(順逆關係)' which conform to the 'energy status(氣位)' change and 'monarch-minister(君相)' position is mentioned. In the 'Gikyobyeondae-ron("氣交變大論")', the concept of 'Sang-duk(相得)', 'Pyungsang(平常)' is emphasized but concrete measurement is mentioned. In the 'Osangieongdae-ron("五常政大論")', the detailed explanation with twenty three 'systemic of the five elements' motion(五運體系)' form and 'rountine-contrary treatment(正治. 反治)' with 'chill-fever-warm-cold(寒${\cdot}$熱${\cdot}$溫${\cdot}$凉)' are mentioned according to the 'analyse and differentiate pathological conditions in accordance with the eight principal syndromes(八綱辨證)'. In the 'Youkwonjeonggidae-ron("六元正紀大論")', Wang Bing of doesn't mention the concepts of 'Jungwun(中運)' that is seen in the original classic. In the new corrective edition, as the concepts of 'Jungwun, Dongcheonbu, Dongsehae and Taeulcheonbu(中運, 同天符, 同歲會, 太乙天符)' is appeared, Wang Bing seems to only use the concepts of 'Daewun, Juwun, and Gaekwun(大運, 主運, 客運)'. In the 'Jijinyodaeron("至眞要大論")', Wang Bing added detailed commentary to pathology and treatment doctrine by explaining the numerous appearances of 'Sebo, sufficiency, deficiency(歲步, 有餘, 不足)' and in the relation of 'victory-defeat(勝復)', he argued clearly that it is not mechanical estimation. (4) When we observe the Wang Bing's originality on the study of 'the theory of Doctrine on five elements' motion and six kinds of natural factors(運氣學說)', he emphasized 'The idea of Jeongindogi and Health preserving(全眞導氣${\cdot}$養生思想)' by adding 'Wang Bing's Commentary(王氷 注本)' of 'The seven great chapters("七篇大論")' and explained clearly 'The theory of Doctrine on five elements' motion and six kinds of natural factors(運氣學說)' and simpled and expanded the meaning of 'man, as a microcosm, is connected with the macrocosm(天人相應)' and with 'Atmosphere theory(大氣論)' also explained the meaning of 'rising and falling mechanism(升降氣機)'. In the sentence of 'By examining the pathology, take care of your health(審察病機 無失氣宜)'. he explained the meaning of pathology of 'heart-kidney-water-fire(心腎水火)' and suggested the doctrine and management of prescription. In the estimation and treatment, by suggesting 'asthenia and sthenia(虛實)' two method's estimation, 'contrary treatment(反治)' and treatment principals of 'falling heart fire tonifyng kidney water(降心火益腎水)', 'two class of chill and fever(寒熱二綱)' were demonstrated. There are 'inside and outside in the illness and so inner and outer in the treatment(病有中外 治有表囊)'. This sentence suggests concertedly. 'two class of superfies and interior(表囊二綱)' conforming to the position of disease. Therefore Wang Bing as an excellent theorist and introduced 'Cheoniin ideology(天眞思想)' as a clinician and realized the medical science. With these accomplishes mainly written in 'The theory of Doctrine on five elements' motion and six kinds of natural factors(運氣學說)' of 'The seven great chapters("七篇大論")', he interpreted the ancient medical scriptures and expanded the meaning of scriptures and conclusively contributed to the development of the study 'Korean Oriental Medicine(韓醫學)'.