• Journal of Korean Medical classics
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• v.19 no.3
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• pp.389-420
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• 2006

${\ulcorner}$Hwangje-Naegyeong (黃帝內經)${\lrcorner}$ is a source of all Korean traditional medical theories. Despite the importance of ${\ulcorner}$Hwangje-Naegyeong (黃帝內經)${\lrcorner}$, it is difficult to read and fully understand the contents because it is written in archaic language and many contents were missed now. Zhu dan Xi(朱丹溪, 1282-1358) is one of the most well-known four doctors in Jin-Yuan Dynasty(金元四大家). He insisted that ${\ulcorner}$Su-wen (素問)${\lrcorner}$ is the most important text book of traditional medical science, and established his medical theories based on it. This study has two objectives. One is to establish a base for comprehension and application of information contained in ${\ulcorner}$Su-wen (素問)${\lrcorner}$, and the other is to understand the medical theories developed by Zhu dan Xi(朱丹溪). Number of quotes related with ${\ulcorner}$Hwangje-Naegyeong (黃帝內經)${\lrcorner}$ in the eight books by Zhu dan Xi(朱丹溪) and his followers were extracted for my study.

• The Journal of Korean Medicine
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• v.26 no.1 s.61
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• pp.71-75
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• 2005

There are wide variations in the definition and functions of tri-jiao among investigators in the area of Chinese medicine. Given a wide spectrum of views, it is difficult to identify uniform opinions about the definition and functions of tri-jiao. This paper is intended to clarify the meaning of the tri-jiao, which was presented as 'it builds a waterway and serves as the passage for the flow of Shuidao' in ${\ulcorner}\;SuWen\;\cdot\;Linglanbidianlun\;{\lrcorner}$ a classic text of traditional Chinese medicine. Investigators have been divided in their opinions in interpreting this reference; some claim that tri-jiao regulates fluid metabolism in the entire body while others assert that the role of tri-jiao is limited to lower-jiao that controls urination function. However, this does not appear convincing given the description in other texts of ${\ulcorner}\;SuWen\;\cdot\;Linglanbidianlun\;{\lrcorner}$, in which functions of 12 organs were explained in a summarized manner. The assumption that the role of tri-jiao is closely linked with lower-jiao seems to have deviated from the meaning of the original texts. Besides, fluid metabolism involves the entire body, and any pathological changes caused by disorders of fluid metabolism can affect any part of the body, not only the lower area of the body cavity. The phrase, 'passage for the flow of Shuidao,' expressed in the texts of ${\ulcorner}\;SuWen\;\cdot\;Linglanbidianlun\;{\lrcorner}$ is likely to mean that body fluid is also distributed and transported to the whole body along with primordial-Qi via tri-jiao. The phrase, 'passage for the flow of Shuidao' means that tri-jiao is involved in regulating body fluid metabolism and that it plays an important role in fluid distribution.

• Journal of Korean Medical classics
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• v.19 no.1 s.32
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• pp.26-40
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• 2006

It is generally understood that San Bu Jiu Hou is the pulse form at CunGuanChi(寸關尺) as in ${\ulcorner}$NanJing(難經)${\lrcorner}$. However, it is totally different in ${\ulcorner}$HuangDiNeiJing${\lrcorner}$. This only appears in tew chapters of ${\ulcorner}$SuWen(素問)${\lrcorner}$ and does not appear in ${\ulcorner}$LingShu(靈樞)${\lrcorner}$. SanBu in ${\ulcorner}$SuWen SanBuJiuHouLun${\lrcorner}$ refers to top, middle, bottom and each part is divided into 3 parts, Tian(天), Di(地), Ren(人) to form JiuHou, and through Jiu Hou, not only does it diagnose ShenZang(神臟) and XingZang(形臟), but also goes on to form a diagnostic system by fusing diagnostic skill and treatment into one. ${\ulcorner}$JiuZhenShiErYuan(九針十二原)${\lrcorner}$ discusses detailed shapes and functions of nine types of acupuncture, and the ${\ulcorner}$GuanZhen(官針)${\lrcorner}$ explains how to manipulate Jiu Zhen adequately, but there is more to it than just shape and function in techniques of acupuncture. It is because it fuses (or merges) pathology, diagnostics, treatment etc to form a single diagnosis system. ${\ulcorner}$JinFu(禁服)${\lrcorner}$ discusses about nine types of acupuncture of pulse form and effect, which are treatment means based on RenYingCunKouMaiFa(人迎寸口脈法). Various pulse daignosises exist in ${\ulcorner}$HuangDiNeiJing${\lrcorner}$, but those influence of future generations can be divided into SanBuJiuHouMaiFa(三部九候脈法) and RenYingCunKouMaiFa(人迎寸口脈法), and which medical ideologies this kind of pulse daignosis originates from should be discusssed. We will finally expolre and report the process its development into 寸尺脈(Cun Chi Mai).

• Journal of Korean Medical classics
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• v.18 no.3 s.30
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• pp.81-94
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• 2005

There appears 7 chapters about questioning and answering between Lei Gong - Huang Di in which includes many contents that do not appear in other chapters of Su Wen(${\ulcorner}$素問${\lrcorner}$) and Ling Shu(${\ulcorner}$靈樞${\lrcorner}$). Especially terms such as Kui Duo(揆度), Qi Heng(奇恒), Yin Yang(陰陽), Cong Rong(從容). Ci Xiong(雌雄), Wu Zhong(五中), Zhong Shi(終始), Bi Lei(比類), Ming Tang(明堂), Ren shi(人事) do not show what they implicate and are difficult to understand. However, from the context, we assume that they maybe terms related to diagnosis. Although the Yin Yang Mai Fa of Su Wen totally differs from Nan Jing, we will look for the orgin of it through Wu Zhong. Furthermore, we will look into the development of Ren Ying Cun Kou Mai(人迎寸口脈), which does not appear in the contents of questioning and answering between Lei Gong Huang Di. The term Bi Lei that only appears in questioning and answering between Lei Gong - Huang Di will be analyzed along with diagnostic skill and the co-explained term Ren Shi. A lot of Xe Zheng(虛證) provoked by a intrinsic factor, Ren Shi, and suitability of its development to Lei Gong - Huang Di 's Mai Fa will be more closely discussed.