• Korean Journal of Acupuncture
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• 제25권1호
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• pp.19-37
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• 2008

The aim of this study was to understand the function & the character of meridians through the theory of Gae-Hap-Chu (開闔樞). Methods : First, We researched the meaning of Gae-Hap-Chu from Internal Classic (內經). Then, We investigated the theory of Gae-Hap-Chu (開闔樞) comparing with the principle of Oriental studies. The last, we considered the function & the character of Gae-Hap-Chu (開闔樞). Results & Conclusions : Gae-Hap-Chu represents distributing-gathering-controlling of meridians and suggests the place of meridians acting. Gae-Hap-Chu is true to the principle of Sam-Jae (三才原理) and interrelationship of Jang-Bu organ (臟腑相關) is also true to the study of Sang-Su (象數學). Descending & ascending meridians make a interrelationship of Jang-Bu organ individually. The function of gathering & distributing is expanded on Yang meridians. Heart & Gallbladder Meridians control Hap (闔) and Kidney& Triple Energizer meridians control Gae (開).

• 대한한의학원전학회지
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• 제11권2호
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• pp.15-26
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• 1998

• 대한한의학원전학회지
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• 제9권
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• pp.11-19
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• 1996

• 혜화의학회지
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• 제5권1호
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• pp.13-25
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• 1996

• 혜화의학회지
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• 제4권2호
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• pp.63-72
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• 1996

• 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.

• 대한한의학원전학회지
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• 제28권3호
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• pp.125-139
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• 2015

Objectives : In this article, the application of the theory of Sameumsamyang Gaehapchu to clinical treatment in some important medical books of traditional medicine, for example Jienuelunshu(?虐論疏) etc, is investigated. Methods : The literatures containing the application were searched in the Sikuquanshu(四庫全書) database by key words of Sameumsamyang and Gaehapchu, and then analysis and investigation of significant documents has followed. Results : The application of the theory of Sameumsamyang Gaehapchu to clinical treatment has been mainly done with some characteristics that are expansion to the theory of visceral organs, suggestion of various medicines, and definite explanation of the relationship between Gaehapchu. These characteristics made it easy to predict prognosis of diseases and to determine order of treatment. Conclusions : After the age of Huangdineijing, the theory of Sameumsamyang Gaehapchu to clinical treatment has been developed and realized through application of the theory to clinical treatment.

• 동의생리학회지
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• 제14권2호통권20호
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• pp.157-178
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• 1999

In terms of the bolt-leaf-hanges in Three-yum and Three yang I referd to successive medical books and many recent literatures on the basis of Huangjenegeong Somun Treatise on the Darting and meeting of Yin and yang, thus considerd concept of successive commentators about the bolt-leaf-hanges in Three-yum and Three yang and reconstructed and systeamtically arranged the bolt-leaf-hanges's interrelationship, yum-yang's relation and movement of six chnnel, and then studied there trinciple in all the universe apply the body and the process is operated by the bolt-leaf-hanges in the trinciples followed in human make his life adaption environment. The process is operated by the bolt-leaf-hanges in Three-yum and Three yang. The trinciples followed in. Firstly, Three-yum and Three yang is not dirrerentiate by many, middle, little of yum-yanggi's different function & role. Secondly, Three-yum and Three yang is negatively related white showing that there is the bolt-leaf-hanges relationship through space of Three-yum and Three yang. Through internal relationship of Three yum channel & Three yang channel, it can be proven that Three-yum and Three yang is in negative relation and through achieving the bolt-leaf-hanges relation in dimensional concept, it can be proven that it can actually be applied to human. Thirdly, by showing Three-yum and Three yang's the bolt-leaf-hanges relation is relation between Three yum & Three yang as well as negative relation, it can be shown that Three-yum and Three yang's the bolt-leaf-hanges activity is circular, and that it maintains itself through appropriate transformation. Fourth, understanding of Three-yum and Three yang's the bolt-leaf-hanges relationship and yum-yang Concern & six channer's activity has been varied. It means that the understanding is affected by socity, philosophical & research culture of the various times. The purpose has been to systematically arrange and diagnosing Three-yum and Three yang's the bolt-leaf-hanges and thus make up a fundamental for recognition. But, further study should be carried out on medical explanation on the bolt-leaf-hanges and interpretation and operation of the bolt-leaf-hanges in O-UnYukKiron.

• 대한한의학원전학회지
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• 제22권2호
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• pp.35-69
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• 2009

Yang Shangseon(楊上善)'s "Hwangjenaegyeongtaeso(黃帝內經太素)" was the first commentary book of "Hwangjenaegyeong(黃帝內經)", its importance often mentioned in level with Wang Bing (王冰)'s "Somun(素問)" "Yeongchu(靈樞)". The distinctive feature of Yang Sangseon(楊上善)'s commentary is that it is easy to comprehend in accordance with an organized classification, and that the explanations are simple and clear. Despite strict application of the Eumyang(陰陽, Yinyang) theory and Five phases[五行] theory throughout the text, should there be sentences which fall out of consistency with the basic theories, he added his own substantial commentary. His medical theory gives attention to the Meridian system[經絡], lays emphasis on developing the soul[神], and has a unique opinion about the Opening closing and pivot[開闔樞] theory along with the Myeongmun(命門). To explain the methods for preserving health[養生], he adopted the Nojang philosophy(老莊思想); to enrich the vitality he adopted the Buddhist philosophy(佛敎思想); and to analyze physiologic and pathogenic factors, he adopted the Confucian philosophy(儒家思想).

• 대한한의학원전학회지
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• 제22권4호
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• pp.145-151
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• 2009

阴阳作为古代东洋哲学的主要概念, 是所有东洋学思想的基础. 以从太虚到太极, 从太极到阴阳, 从阴阳到四象分化的二分法体系为基础, 阴阳的概念在医学方面也形成了最大的理论背景. 虽然三阴三阳是阴阳的概念在医学理论范畴的延伸, 它和阴阳的概念是有差别的. 这是因为三阴三阳是立足于古代医学体系, 是为了阐释医学体系而引入的概念. 换句话说, 三阴三阳是为了阐释人体的形成, 构成以及运化的原理, 通过"本-中-末"和"始-中-終"以及"開闔樞"的概念来解释人体而创造的创造性用语. 三陰三陽的概念是对阴阳的概念的扩大, 但是和阴阳的概念范畴有差别. 用运气学解释时三阴三阳的特性如下. 三阴三阳是为了解释人体的发生和构成及运化的原理, 运用本-中-末和始-中-終, 以及開闔樞的概念的创造性的用语. 另一方面, 作为三阴三阳的天文学的背景的宇宙观是宣夜说, 存在于天体中的所有的事物都受大气的制约. 三陰三陽按照厥陰, 少陰, 太陰, 少陽, 陽明, 太陽的顺序, 其分类是按照阴阳之气的多少来观察事物的. 三阴三阳是观察观的量的状态和时间运化度, 显现时空合一的高层次的概念. 在这里所说的时间性的运化是指具有生命的有机体的运化. 三阴三阳在运气七篇以外的篇章中部分适用, 应用于經脈的命名, 脈象的形態, 外感熱病的体系, 傷寒病的分类形式等, 在运气学中包括标本中的概念, 设定为六气的标气, 和十二地支结合形成完整的形态. 包含标本中的三阴三阳的特征阐明了属阴的行质和无形的气的运化. 三阴三阳是在定性的基础上定量的把握事物, 结合時-空, 综合臟腑經絡, 形質的概念和气化的概念而形成的概念. 三阴三阳的运化, 最初运始活动的出发点和最后完成形质结果的状态是重要的阶段, 使这两阶段独立, 成为和太少阴阳相区分的厥阴和阳明的阶段.