• Journal of Korean Medical classics
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• v.23 no.2
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• pp.125-139
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• 2010

The character 'yeong(營)' has been used mixed with 'yeong(榮)' from the time of "Hwangjenaegyeong(黃帝內經)" up to now. One word can have a various meaning according to the context. So it is difficult to make a precise definition. Moreover as the words in Korean medicine are abstruse, it is necessary to classify and make the meaning straight with the words like 'yeong(營)' and 'yeong(榮)'. This study is focused on classifying the meanings and examples of 'yeong(營)' and 'yeong(榮)' by the dictionary definition, examples in medical classics, examples in "Hwangjenaegyeong(黃帝內經)". From this study, we get to know 'yeong(營)' and 'yeong(榮)' was used mixed with the concept of 'yeong-gi(營氣)' which means 'transporting nutrition'. The conclusion of this study is, from the dictionary definition and the aspect of oriental medicine physiology, using 'yeong(營)' is more reasonable than 'yeong(榮)' in both cases.

• Journal of Korean Medical classics
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• v.21 no.4
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• pp.243-247
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• 2008

본 논문은 "난경(難經)"과 "내경(內經)"에 나타난 영위기혈(營衛氣血)의 관념에 관한 연구로서 문자의 훈석(訓釋)을 중심관점으로 삼아 전문적 문자학(文字學) 서적 및 고대경전원저(古代經典原著)를 인용하여 그에 근거해 해설하였다. 문자적(文字的) 근원(根源)을 연구하는 과정에서, 문자학적(文字學的) 관점을 이용하여 여러 전적(典籍)들에서 서술된 관념들을 한층 더 깊이 있게 이해할 수 있다는 점을 발견하였다. 예컨대 본문(本文)에서 논술한 '영'(榮)자에는 "무성하며 밝고 윤택(潤澤)하여 일정한 규칙에 따라 온몸을 순환한다(번무광윤(繁茂光潤), 규도환주(規度環周))"는 의미가 있으며, '위'(衛)자에는 "온몸을 순환하면서 지키고 방어한다(환요어주(環繞於周), 수위방호(守衛防護))"는 의미가 있는데, 중의경전(中醫經典)에서는 영(營)과 위(衛)라고 명명(命名)하여, "온몸을 순환하면서 영양(營養)을 공급하고 몸을 보호하는 작용"을 나타내었다. 문자는 이치를 담고 있으며, 의학의 이치는 글로써 전해진다. 중의(中醫)의 사상(思想)은 모두 이러한 경전고적(經典古籍) 속에 기록되어 있으며, 이러한 경전저작을 학습할 때에는 그것이 표현하는 형식을 분명히 이해해야 하는데, 특히 그 가운데 문자(文字)에 대한 분명한 인지는 매우 중요하다.

• Journal of Acupuncture Research
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• v.22 no.1
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• pp.19-27
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• 2005

Objective : The following study was undertaken in order to seek the acupuncture operation method of ${\ll}$Sang Han Lun(傷寒論)${\gg}$ Liu-Jing-Bian-Zheng(六經辨證). Methods : Based on the documents quoted in ${\ll}$Sang Hang Za Bing Lun Xu Wen(傷寒雜病論)${\gg}$ of "Zhang, Zhong-Jing(張仲景)", the relativity of the theory of Jing-Mai(經脈) and Liu-Jing-Bian-Zheng of convalescence, and from the Liu-Jing-Bing(六經病), the origin and implication that caused Tai-Yang-Bing(太陽病) to form was studied on the basis of acupuncture medicine publications and the commentary writing of ${\ll}$Sang Han Lun${\gg}$. Results : 1) ${\ll}$Sang Ham Lun${\gg}$ Liu-Jing-Bian-Zheng has succeeded and was developed based on Liu-Jing-Fen-Zheng(六經分證) of ${\ll}$Su Wen Re Lun(素問 熱論)${\gg}$. In addition the summary of Liu-Jing-Bing became the general principle of Fen-Jing(分經) and Ding-Zheng(定證) that may be applicable to Fenghan(風寒), Wenre(溫熱), Lili(疫疾) and Zabing(雜病). 2) Most commentators of ${\ll}$Sang Han Lun${\gg}$ in the Song, Ming and Ching Dynasties of ${\ll}$Sang Han Lun${\gg}$ interpreted the Tai-Yang-Bing in physiological and pathological aspects of Rong-Wei(榮衛) as the disease of the bladder meridian that oversees the skin of the human body. 3) From the Liu-Jing-Bing of ${\ll}$Sang Han Lun)${\gg}$, the region of acupuncture treatment of Tai-Yang-Bing is treated with the needle from the point of view of Bing-Zheng-Lun-Zhi(辨證論治) with the basis of the important region of acupuncture of the small intestine meridian bladder meridian and governor vessel.