• Journal of Korean Medical classics
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• v.19 no.2 s.33
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• pp.222-247
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• 2006

On this volume it is said that the general nine-acupuncture is correctly used for it. Since the structure and effect of the nine-acupuncture are difference with each other, it insist on being well-matched disease of it own on first and second chapter There is described the method of nine-acupuncture on third chapter, on fourth chapter, there is described the 12chol-acupuncture according to twelve cases, on fifth chapter, there is described the three-acupuncture according to invasion depth of pathogenic cold and on the sixth chapter, there is described the five-acupuncture used in the diseases of five zang. The these acupuncture reflect the affluence of the ways of ancient acupuncture and these contents may affect on wield influence on the development of acupuncture. Hence, to study source of acupuncture it is necessary to investigate this volume thoroughly and we try to find improved method used in clinical treatment. On this study, we try to contribute understanding the original text with translation in korean.

• Journal of Korean Medical classics
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• v.28 no.1
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• pp.111-125
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• 2015

Objectives : The objectives of this study is to provide the theoretical basis to cure and prevent mental disease by translating and considering Benshen chapter in LingShu. Methods : First, I translate the contents of "Benshen" chapter in LingShu paragraph by paragraph. Second, I consider the contents of Benshen chapter in LingShu. Third, after considering each paragraph of Benshen chapter in LingShu, I think the relation of each paragraph and picture to myself Benshen chapter. Results and Conclusions : 1. Heart(心) appeared in Benshen chapter mediates the action of 'JeongSinHonBaek(精神魂魄)' and 'UiJiSaRyeoJi(意志思虑智)'. 2. 'UiJiSaRyeoJi(意志思虑智)' appeared in Benshen chapter means the process of the maturity of thought. 'Jeong(精)' which has a 'water(水), sink(沈), silent(靜)' image gets involved in the development from 'Ui(意)' to 'Ji(志)', because its process means the thought is deepening. 'Hon(魂)' which has a 'wind(風), cloud(雲), change(變)' image gets involved in the development from 'Ji(志)' to 'Sa(思)', because its process means the change of the thought. 'Sin(神)' which has a 'fire(火), bright(明), move(動)' image gets involved in the development from 'Sa(思)' to 'Ryeo(慮)', because its process means the expansion the horizon of the cognition. 'Baek(魄)' which has a 'metal(金), firm(剛), decide (決)' image gets involved in the development from 'Ryeo(慮)' to 'Ji(智)', because its process means the wise response to real world. 3. If one is immersed in one emotion and cannot escape from it, the functional change of Gi(氣) due to its emotion harms five spirits which move in the opposite direction and causes mental physical symptoms and has a possibility to die in the season which inhibit each five organs. 4. Five spirits(五神) acts based on 'HyeolMaekYeongGiJeong(血脈營氣精)' and in the symtoms caused by deficiency and excess of five organ Gi(五藏氣), symptoms of liver and heart appear in emotion and symptoms of spleen lung kidney appear in body. 5. Benshen chapter highlights the importance of checking 'Sin(神)' and 'Gi(氣)' treating a patient with acupuncture and mentioning the importance of observing deficiency and excess of five organ Gi(五藏氣) in the last paragraph means 'Sin(神)' and 'Gi(氣)' are inseparably related.

• Journal of Korean Medical classics
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• v.33 no.4
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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.

• Journal of Korean Medical classics
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• v.23 no.5
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• pp.51-54
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• 2010

Since ${\ll}$Hwangjenaegyeong(黃帝內經)${\gg}$ and ${\ll}$Nangyeong(難經)${\gg}$, there has been various methods in pulse diagnosis. The Chon-gu(寸口)/Inyeong(人迎) Pulse Comparison Diagnosis which is dealt with in many chapters of the ${\ll}$Hwangjenaegyeong${\gg}$, has not been as widely applied as the Chon-gu Pulse Diagnosis due to several limitations. In this paper, we will review these limitations and suggest an alternative method. In the Chon-gu/Inyeong Pulse Comparison Diagnosis, we compare the Chon-gu Pulse and the Inyeong Pulse to see which is larger than the other by times, and diagnose illness of the 12 Meridian Pulse. It is fairly clear which is larger than the other, but to determine by how much accurately is quite difficult to say. However if we combine the Five Viscera Pulse in application, it becomes far more easier to determine which viscera and bowel is ill. First, study the pulse of the Chon-gu and In-yeong, then determine the Viscera Pulse. Next, determine the larger pulse between the Chon-gu and In-yeong pulse.

• Journal of Korean Medical classics
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• v.32 no.2
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• pp.135-146
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• 2019

Objectives : This study examines the grounds on which Wulao(五勞) Liuji(六極) Qishang(七傷) which are categories of Xulao(虛勞) are differentiated, along with standards by which each category is further classified. Methods : Based on "Zhubingyuanhoulun(諸病源候論)", the first text to sort the different types and symptoms of Wulao(五勞) Liuji(六極) Qishang(七傷), each classification and its symptoms were analyzed. Texts which were written relatively close in time to "Zhubingyuanhoulun" were referenced in the process. Results & Conclusions : The differentiation of Wulao(五勞) Liuji(六極) Qishang(七傷) is based on the cause of illness. Wulao(五勞) is caused by mental activity which fatigues the Five Zang, Liuji(六極) is caused by exterior pathogens that damage the Five Body Elements, and Qishang(七傷) is caused by emotional factors as well as damaging practices. In close examination, Wulao(五勞) was further classified according to the different layers of mental activity, described in terms of taxation illness of the damaged Zang. Liuji(六極) is damage of the Five Body Elements by exterior pathogens, which was put into the spacial structure of nature and explained in six. Qishang(七傷) refers to the collective of representative symptoms and representative causes of Xulao.

• Journal of Korean Medical classics
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• v.35 no.1
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• pp.137-153
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• 2022

Objectives : This paper aims to examine the meaning of guanjie(關節) in the Huangdineijing. Methods : Meanings of guan(關) and jie(節) were examined within the Neijing, after which the meaning of guanjie was studied in reference to usages of guan and jie. Other terms used similarly to guanjie were also studied. Results & Conclusions : 1. The meaning of guanjie in the Huandineijing could be inferred to meanings such as 'vital point and node', 'node of entrance gate', 'entrance gate and node', 'bolt and node', 'node of bolt', etc. 2. Most usages of guanjie in the Huangdineijing referred to 'pivotal node', while those mentioned in relation to edema or joint pain from wind and dampness meant 'node of entrance gate.' 3. The four entrances, eight nodes, extremity node, eight hollows, eight nodes of the limbs, twelve nodes, which are used similarly to guanjie, manage the five zang, communicate intimately via qi, while shen qi or zhen qi enter and exit. 4. Guanjie is closely linked to the five zang, while it is the entrance gate or pivotal node through which shen qi roams and travels. Therefore when interpreting a verse that includes 'guanjie', one must be aware of the perspectives of the Huangdineijing on qi, keeping in mind the close relationship with the five zang, and that zhen qi enters and exits.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.304-327
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• 2000

This report is closely related to ${\ulcorner}$Simple question Five Qi Anouncement${\lrcorner}$ that you shouldn't take a Hot Taste excessively in case of Qi pathology because a Hot Taste runs to Qi, you shouldn't take a Salty Taste excessively in case of Blood pathology because a Salty Taste runs to Blood, you shouldn't take a Bitter Taste excessively in case of Bone pathology because a Bitter Taste runs to Bone, you shouldn't take a Sweet Taste excessively in case of muscles pathology because a Sweet Taste runs to Muscles, you shouldn't take a Sour Taste excessively in case of Sinews pathology because a Sour Taste runs to Sinews. Also the report mainly describes to relations between Five Tastes and BloodVessel-Organs of human body, to pathological change of a Five Tastes' one-sided diet or taking too much, and to various disease caused by that. And the section is called 'An Essay on Five Tastes', that Five Tastes of food and medicines could make human body either healthy or damaged so you should be careful. This report is divided into two chapter, the first chapter presents to specific diseases according to runnings of Five Tastes, the second chapter shows the pathological process how the human body would change and what kind of disease attacts human body as result of taking Five Tastes. So this section is important remarkably as a viewpoint of food and medicines.

• Journal of Korean Medical classics
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• v.22 no.4
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• pp.177-188
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• 2009

In the chapter "Cheonwon-gidaeron(天元紀大論)" of "Hwangjenaegyeong(黃帝內經)", Lee-Gyujun(李圭晙) corrected "heaven has the rule of six and earth has the rule of five[天六地五]" to "heaven has the rule of five and earth has the rule of six[天五地六]", and "sovereign fire is bright[君火以明]" to "sovereign fire is summoning[君火以召]", which changes the meaning of the rule of circulation of the heaven and earth. Considering the context and many scholars' opinions, it was suggested that "sovereign fire naming[君火以名]" which was noted from Tang dynasty to Jin & Wen dynasty was corrected to "sovereign fire is bright[君火以明]" over Ming dynasty. In the corrections of Wangbing(王冰)'s Plain Questions, the sentence is written as "sovereign fire naming[君火以名]". The two characters, '明' and '名' are hardly similar in both shape and meaning, that it is only plausible to assume that it was mistaken for '召'. Consequently, we corrected "sovereign fire is bright[君火以明]" to "sovereign fire is summoning[君火以召]". And "sovereign fire is summoning, ministerial fire is locating[君火以召, 相火以位]", it raise "the rule of five and six is combined together[五六相合]". "The rule of five and six is combined together' means 'heaven's number of five" coincide "earth's number of six", and it says former times before dividing up and down.

• Journal of Korean Medical classics
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• v.34 no.2
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• pp.207-223
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• 2021

Objectives : This paper studied the different disease sites according to Yin and Yang deviation and the principal to applying the Five Shu Points acupuncture method to these sites of the Yin-Yang needling method as explained in the Shouyaogangrou chapter of the Lingshu. Methods : Of the seasonal needling method in the Neijing, the principle to managing the Five Shu Points and indications of each point were examined. Next, clinical applications of the Five Shu Points were analyzed. Descriptions of clinical expression were collected and examined to understand the underlying pattern. Results : If we connect the disease sites of the Yin-Yang needling method to the Five Shu Points needling method according to the seasonal changes, the Yang of Yin connects to Spring, Yin of Yang to Summer, Yang of Yang to Autumn, and Yin of Yin to Winter. Of the needling site, the collateral vessel is the collateral vessel of Spring, 'Meridian of Yin' is the meridian of the Yin domain or the meridian points of the Yin meridian. 'He of Yang' is the He point of the Yang meridian, and the Yin Xing and Shu are the Xing and Shu points of the Yin meridian. Upon examining cases in the Neijing where the Five Shu Points were applied, it could be found that the Xing and Shu points of the Yin meridian were used together, while the He point of the Yang meridian was used to eliminate Yang pathogen or to stimulate Yang qi, which matches the Yin-Yang needling method of the Shouyaogangrou chapter of the Lingshu. Conclusions : The Yin and Yang of the needling sites from the Yin-Yang needling method in the Shouyaogangrou chapter of the Lingshu refers to the Yin and Yang meridians, or the Yin and Yang domains. In the context of disease site description, the former Yin and Yang describes a spatial aspect, while the latter Yin and Yang refers to the vicissitudes of qi according to temporal change.

• Journal of Korean Medical classics
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• v.23 no.2
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• pp.1-13
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• 2010

We get following conclusion in relationship of emotions and several diseases from the viewpoint of Gi(氣) movements. "Naegyeong(內經)" state mainly relationship of emotions and five organs, relationships of emotion and Gi(氣) movements in detail, but refer about symptoms of diseases that happen by anger, fear, and astonishment. "Yumunsachin(儒門事親)" supplement the relationships of emotions and five organs in "Naegyeong(內經)", and "Uihak-ipmun(醫學入門)" present medical treatments for each symptom of diseases that is led by emotion. According to "Naegyeong", as well as emotions can lead to various symptoms of diseases by affecting Gi(氣) movements, particular symptoms of diseases can affect in emotions by affecting Gi (氣) movements. Because emotions can affect to symptoms of diseases through Gi(氣) movements, we can treat with drugs that control Gi(氣) as well as with methods that control emotions in case of emotions leading to particular symptoms of diseases. Because particular symptoms of diseases can affect to emotions through Gi(氣) movements, we can treat with methods that control emotions as well as with drugs that control Gi(氣) movements in case of particular symptoms of diseases leading to emotions. We think the theory of Gi(氣) movements can be used as a principle of acupuncture as well as of drugs by examining the relationship of emotions and symptom of diseases from the viewpont of Gi(氣) movements.