• Journal of Korean Medical classics
• /
• v.25 no.3
• /
• pp.117-126
• /
• 2012

Objective : I would like to determine the main factors, in other words, the subjects that are responsible for febrile paroxysm and how they interact at the time of onset, based on the "Discourse on Hak(瘧)" chapter of "Huangdi Neijing(黃帝內經)". Methods : First, the pathological mechanism of the paroxysm was examined as described in the text. Then the subjects in question were analyzed based on the contents of the text. Result : 1. Febrile paroxysm happens when the three factors coincide at the Fengfu(風府). The three elements are as follows: first defense qi(衛氣), second latent qi(伏邪) and third, external pathogen(新邪). 2. Fengfu(風府) is not a specific point, but a region which external pathogen(新邪) passes through during which the defense qi is deficient. Conclusion : Febrile paroxysm is not caused by either an internal pathogen or an external pathogen, but the interaction between the three elements of the internal and external pathogens and the condition of defense qi. Moreover, the site, Fengfu(風府), which the disease is manifested is not a specific point but a more general region where the pathogenic qi has invaded while defense qi has weakened.

• Journal of Korean Medical classics
• /
• v.33 no.4
• /
• pp.147-165
• /
• 2020

Objectives : The meaning of the verses '久而增氣' and '氣增而久' from the 『Suwen·Zhizhenyaodalun』 were studied to complement previous annotations. Methods : Based on problems uncovered in previous annotations, the verses "久而增氣, 物化之常也" and "氣增而久, 夭之由也" were examined in detail. Results & Conclusions : Previous annotations on the verse "久而增氣, 物化之常也" have conflicting opinions. Therefore, related contents in the 『Huangdineijing』 were examined to resolve and complement existing interpretations. The meaning of '久' in the phrase "久而增氣, 物化之常也," not only has a temporal meaning but also refers to the Jing process[精化｣. The Jing process is where the Jing Qi is used to produce Jing through a feedback process that results in enlivening materials such as Jing, Qi, and Blood. The phrase "氣增而久, 夭之由也" refers to an early death caused by expansion of rough Qi that has failed to go through the Jing process because of excessive greed and failure to follow the seasonal principle. These phrases from the 『Suwen·Zhizhenyaodalun』 reminds us that the Qi's Jing process is an important factor in determining longevity, shedding new light on themes such as the pattern of food intake, cultivation, longevity, treating before illness, prevention, etc., for today.

• Journal of Korean Medical classics
• /
• v.31 no.3
• /
• pp.33-58
• /
• 2018

Objectives : Literatures related to Bianque are studied to discover the path of development and the impact of Bianque school's pulse diagnosis system. Methods : Texts regarding Bianque were searched in history books such as Shiji and Zhanguoce, and medical texts such as the medical books of Mawangdui Han Tomb, Huangdineijng, Maijing, and Qianjinyifang to understand how the Bianque school's pulse diagnosis system was developed. Results : 1. Bianque school's pulse diagnosis system was used to inspect the distribution pattern of blood vessels and discover the location of the disease including the palpatation realm such as only hard or only fall. 2. The system of inspection was created when the diagnosis method that uses the color of the pulse by using the color of blood vessels was added to the diagnostic method of pulse condition. 3. Adding the concept of pulse to the visual information that derives from pulse condition becomes pulsation. This is a diagnostic method that falls under the realm of palpation, and it was used to discover the location of disease. 4. The qi of pulse is motor that induces pulse, and this concept is used in order to understand how normal and abnormal pulsations appear, and to treat the circulation disorder of qi and blood. 5. Cubit skin examination is a method that comprehensively take into account the upper arm skin's cold and heat, slippery and roughness, and relax and tension state. This method was used together with other diagnostic methods. As described above, it seems that the diagnostic method with blood vessels used by Bianque school seems to have developed from Bianque's special inspection ability to the stage where it uses palpation, and then to the stage of cubit skin examination which uses both palpation and inspection.

• Journal of Korean Medical classics
• /
• v.29 no.3
• /
• pp.75-80
• /
• 2016

Objectives : The paper raises an objection to the word '涕' being used to refer to nasal discharge, and proposes a word for nasal discharge upon studying a set of medical books. Methods : The author finds and confirms the dictionary definition of '涕' and studies how they are used differently in medical books. Through this study, the author shows how the word '涕' is used incorrectly and makes deductions for its reason. The author takes a look at the old form of the word '涕', its etymological origin, takes a guess as to the real word that should have been used to refer to nasal discharge, and find examples of instances where this correct word for nasal discharge are more appropriate. Results & Conclusions : In medical books such as Huangdineijing Suwen, '涕' is used to mean nasal discharge, but the word's dictionary definition does not validate such usage. Yugunryeombu (劉君廉夫), in its commentary for Somun, used '?' and '鼻夷' for '涕', and '?' means nasal discharge and used as same as '涕' when its used to mean tear. This is a phenomenon that originated from '弟' and '夷' being used interchangeably which led to the incorrect usage of '?'. If someone were to refer to nasal discharge, he needs to use '?'. '鼻夷' is believed to be the same word as '弟鼻', which is the old form of '?', and it means both tear(pronounced 'Che') and nasal discharge(pronounced 'Je'). However, the pronunciation different between 'Che' and 'Je', and its definition as tear, is divided in later periods into '涕' following the shape of '弟'. Following the shape of '夷', the meaning of nasal discharge remains in '?' while retaining the pronunciation of 'yi'. Therefore, the word '涕' used to mean nasal discharge is an incorrect form of '?', and should all be re-written to '?'.

• Journal of Korean Medical classics
• /
• v.28 no.1
• /
• pp.151-172
• /
• 2015

Objectives : Though a socially constructed disease, the burden of infertility has been cast upon the individual in recent times, leading to aggressive medical technologies to achieve pregnancy without consideration of the complex relationships between individual and society that is involved in this life phenomenon. This study aims to restore the many aspects of infertility, first through its meaning in the medical classics. Methods : Texts were chosen from before and after the Song period, when the study and practice on women's health took a launch into becoming a specialized field. Huangdineijing, Jinguiyaolue, and Zhubingyuanhoulun listed basic theories considering the physiology and pathology of woman, while Jiaozhufurenlangfang, Donguibogam, and Fuqingzhuyixue dealt with specialized contents regarding women. Results : The findings were categorized into three major aspects of infertility; natural, medical and non-medical. The three aspects of infertility would not be easy to distinguish in real life, as they are inter-connected through the body as a site of embodiment. Conclusions : The discussion of the many aspects of infertility outside of the immediate medical definition implies the complexity of infertility as a life phenomenon, bringing attention to the importance of the experience in the life context.

• Journal of Korean Medical classics
• /
• v.32 no.1
• /
• pp.145-158
• /
• 2019

Objectives : This study attempts to identify the concept of Link meridian in previous medical books, and explore how Link meridian theory was used in a clinical practice focusing on YeTianshi. Methods : This study looked at the medical books related to acupuncture and moxibustion in the past and the part where Link meridian is mentioned in the annotations of "Huangdineijing" and "Nanjing", and examined how medical doctors prior to YeTianshi used Link meridian in a clinical practice. And then this study examined treatment cases in the medical records of YeTianshi. Results ＆ conclusions : Yang-Link meridian and Eum-Link meridian were arranged as ascending route by the majority of medical doctors. However, there are doubts because startpoints of them are not "Jeyanghoe" and "Jeeumgyo" respectively described in "Nanjing". Link meridian is thought to be a structure that connects each meridian passing through crossing points with each crossing point itself as a starting point. Thus, Link meridian can be seen as a role in strengthening the connection of crossing meridians and balancing and controlling those meridians centering on each crossing point. The point that YeTianshi's identifying that pathology of Eight extra meridians associates with liver and kidney(肝腎) to be a symptom of weakness, and his development of Link meridian's physiology and pathology through the relationship with other Eight extra meridians are thought to be more advanced than the previous medicine prior to YeTianshi.

• Journal of Korean Medical classics
• /
• v.32 no.1
• /
• pp.29-48
• /
• 2019

Objectives : The purpose of this study is to investigate which system the FanQie notation of "Taisu(太素)" followed by comparing FanQie notation appearing in "Taisu", with the Sound button(聲紐) and Rhyme system(韻類) of the FanQie notation appearing in the "Qieyun(切韻)" system phonology book and "Guangyun(廣韻)". Methods : Followed by organizing the FanQie list in "Taisu", in comparing this list with the top and bottom characters of FanQie in the "Qieyun" system phonology book and "Guangyun", this study explores the similarity of the system after noting the Sound button and the Rhyme system. Results & Conclusions : 1. Compared to FanQie of "Taisu" with that of "Qieyun" system, the Sound button and Rhyme system were 61.54% identical, and when comparing FanQie of "Taisu" with that of "Guangyun", the Sound button and Rhyme system were 55.45% identical. 2. Comparing FanQie top and bottom letters themselves of the "Taisu" and "Qieyun" system, of the 217 FanQie sound notation Chinese characters, FanQie top and bottom letters of 18 characters were the same, accounting for 8.29%, and when compared to the "Taisu" with the FanQie top and bottom characters of "Guangyun", 15 FanQie top and bottom characters were the same, accounting for 6.91%. 3. Of the total 11,500 characters in "Qieyun", the ratio of FanQie notation Chinese characters in "Taisu" was 1.89%, and among them, nine characters came out in "Taisu" FanQie notation while there was none in "Qieyun". This accounted for 4.15% of 217 FanQie notation sound Chinese characters in "Taisu", demonstrating that this represented a relatively high ratio. 4. Conclusionally "Taisu" was more closely related to "Qieyun" system phonology book than "Guangyun" in FanQie notation, and there is also a possibility that Yang Shangshan has created some FanQie notation by himself or additionally referred to other phonology books that are not "Qieyun" system phonology book.

• Journal of Korean Medical classics
• /
• v.34 no.3
• /
• pp.101-123
• /
• 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 Korean Medical classics
• /
• v.30 no.1
• /
• pp.31-50
• /
• 2017

Objectives : This paper aims to shed light on the change in Korean medicine's anatomical awareness through reviewing the locations and the interrelationship between back acupoints, live, and spleen as revealed in Suwen Xueqixingzhipian. Methods : The locations of the back acupoints described in the Suwen Xueqixingzhipian were compared with the information found in Neijing annotations, Lingsu, and other books on acupuncture, and the location of liver and spleen were compared with the figures of internal organs found in pre-Northern Song Period texts and with Neijing's other chapters. Results : According to Taisu, the acupoint UB18 and UB20 as described in the back acupoints of Suwen Xueqixingzhipian are located left side and right side of human body respectively, and this knowledge derives from an accurate anatomical awareness of the locations of liver and spleen. Although such anatomical awareness found in Taisu, which was published in the Sui Dynasty, was unable to influence the 10th century Oh Dynasty's Yanluozi Neijingtu, it was gradually revised in Northern Song Period's Qixifan Wuzangtu and Cunzhentu through autopsies. However, the Theory of Five Elements which described as seen in the other chapters in Neijing or Tang Dynasty Wang Bing's annotation that liver is located at the left side of human body and spleen at the center exerted an immense influence over the subsequent generations' future doctors. Even though Taisu disappeared in Korea and China at the end of Southern Song period, the accurate anatomical knowledge with regards to the locations of viscera and entrails were passed down through medical texts such as Ming Dynasty's Yixuerumen. Conclusions : Suwen Xueqixingzhipian's awareness on the anatomical locations of liver and spleen only continued until the end of Southern Song period through Taisu. Because of this, it's anatomical awareness did not have a chance to gain much following like the Theory of Five Elements' point of view that were introduced in Wang Bing's annotations.

• Journal of Acupuncture Research
• /
• v.21 no.4
• /
• pp.135-147
• /
• 2004

Objective: Moxibustion is one of major healing technique in oriental medicine. It has been widely used in many disease. There is an text which suggest moxibustion is more efficient to the situation of han(寒) and heo(虛) than yeal(熱) and sil(實) in Huangdineijing <黃帝內經>. The aim of this study is to research the effect of moxibustion at Shinmun(H7) is different according to cold or heat tendendy man by analyzing the electroencephalogram(EEG). Methods: We classified objects by their cold or heat tendency using questionnare for cold - heat patternization. (12 cold tendency man, 19 heat tendency man) Before and after moxibustion at Shinmun(H7), EEG raw data were measured during 5 minutes. The correlation dimension(D2), the correlation dimension variability rate(${\Delta}D2$), largest lyapunov exponent(L1) and largest lyapunov exponent variability rate(${\Delta}L1$) were calculated. We analyzed D2, ${\Delta}D2$, L1, ${\Delta}L1$ to see the effect of moxibustion at Shinmun(H7) was statistically different according to Cold or Heat tendendy man. Results : Paired t-test showed significant differences between before and after moxibustion at Shinmun(H7) on the Fp2 in D2(p<0.05), on the Fp2, F3 and F4 in ${\Delta}L1$(p<0.05). Student Hest showed significant differences between cold and heat tendendy man on the F3 in ${\Delta}L1$(p<0.05). Conclusion: These results suggest that moxibustion at Shinmun has an effect on stabilizing mind and it is more efficient to the cold tendendy man than the heat tendendy man.