• 대한한의학원전학회지
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• 제19권3호
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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.

• 대한한의학원전학회지
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• 제20권1호
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• pp.113-123
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• 2007

The astronomical understanding of the heavens in "Hwangje-Naegyeong" can be divided into three main fields: the theory of cosmos, astronomy and calender. "Hwangie-Naegyeong" comprised the theory of cosmos, astronomy and calender established in the Han period. Astronomy was to describe the heavenly world and to interpret its phenomena. Calendar was to make numerical representations of the observations of all kinds of celestial bodies and to give them number-mystical meanings. Theory of cosmos treated what ancient Chinese speculated on the structure of the heavens including the earth. These three fields developed independently. However, they can also be be combined into one tradition, the astronomical knowledge. In the Han period that the astronomical knowledge grew from the mere accumulation of primitive knowledge to the established form. Throughout the Chinese history, the essential contents of astronomical knowledge including the theory of calendar, did not change much from what they were in Han period. "Hwangje-Naegyeong" use the lunisolar calendar(太陰太陽曆) and the Calendar in the late Han period(後漢四分曆). The use of the subdivisions of the seasons(24節氣) and the leap month(閏月) in "Hwangje-Naegyeong" means that it adopted the lunisolar calendar. Also "Hwangje-Naegyeong" adopted the Calendar in the late Han period by the four points: "Hwangje-Naegveong" ruled the circulation of the universe(周天度數) at 365, 1/4 terms, use the The Twenty Eight Constellations in astronomical observation, view the heavenly body by the ecliptic(黃道) and mark down year by the Heavenly Streams & Earthly Branches(干支紀年), The 24 solar terms is made by amount of Yang-Gi(陽氣) and samyum and samyang(三陰三陽) represent the amount of Yang-Gi in the earth.

• 대한한의학원전학회지
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• 제19권3호
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• pp.184-197
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• 2006

${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ described Tae Hue(太虛) cosmos which consist of the Great Gi(大氣) produce ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ which affected by the theory of activity of Gi(氣化說) in the Han period represent that Tae Hue is spring head of Gi(氣), concurrently said the Time and the Space were established by operating of Gi(氣). As of the Theories of heavenly structure, ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ was write in long perod, so it include three branch theory. ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ contained the Hypothesis of Covering Heaven(蓋天說), the Hypothesis of Armillary Sphere(渾天說) and the Hypothesis of Chaosheavens(宣夜說) in the Han perod. The Hypothesis of Covering Heaven(蓋天說) means that the sky is round and the ground falls Square(天圓地方). ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ involve the Hypothesis of Covering Heaven by the fact that it divide heaven and earth by top and bottom. The Hypothesis of Armillary Sphere(蓋天說) is not directly appeared in ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$. But ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ include the Hypothesis of Armillary Sphere by the astronomical observation and understand the universe with interior-exterior viewpoint. ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ describe the circulation of the universe (周天度數) at 365 1/4 terms, the length of daytime and night of the vernal equinox and the autumnal equinox is same and use the The Twenty Eight Constellations by the ecliptic(黃道). It prove that ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ observes the celestial body according to the Hypothesis of Armillary Sphere. The Hypothesis of Chaosheavens(宣夜說) appears most is the theory which lately. ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ describe Tae Hue(太虛) infinite outer space and the earth is floating by Gi(氣). This with the Hypothesis of Chaosheavens is similar from like this point.

• 대한한의학원전학회지
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• 제17권4호
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• pp.106-119
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• 2004

This paper is mainly on the epistemology of "Dodeok-gyeong(道德經)" and "Hwangje-Naegyeong(黃帝內經)", and the relation of each other. Amog the conclusions, following things are worth mention. The point of "Dodeok-gyeong" can be said as the epistemological "Do(道)". When it expressed as something, it cannot be the original form. This principle can be applied to "Hwangje-Naegyeong" in the flow of Gi(氣) and in the property of movement of Eumyang-Ohaeng(陰陽五行). In "Dodeok-gyeong", the notions of the relativity of all things, come out as inter promotion and interacting. It can be related to the typical etiology and pathology of the Eastern medicine, In "Dodeok-gyeong", the emphasis on woman which represents the 'Eum' also emerged well in "Hwangje-Naegyeong". "Dodeok-gyeong" emphasize on the relative value of the contrasted things, In the Easten ideas, the smallest thing can be the same as the largest thing with the exception of comparison of each other. As the same way, the human body can be the small cosmos, and the Heaven and human beings correspond to each other.

• 대한한의학원전학회지
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• 제19권1호통권32호
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• pp.137-154
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• 2006

From the Study on the Pricking blood therapy of ${\ulcorner}$HwangjeNaegyeong${\lrcorner}$, we conclude as follows; 1. The blood is apt to coagulate because of having concreteness. The blood is mainly coagulate as the collateral Meridian, minute collaterals, superficial collaterals and superficial vessels. By way of the Pricking blood therapy, the Stagnation of blood can be circulated, pathogenic factor removed, Eum-Yang(陰陽) and Gi and blood(氣血) can reach their balance. 2. To bloodletting, we should examine minutely, touch carefully with the region of the stagnated blood. After close observation of the stagnated blood, we should remove the stagnated blood up to clear. At the same time, we should observe carefully the color of the stagnated blood. 3. The acupuncture used for the Pricking blood therapy were stone needle, Bongchim(鋒鍼), Chamchim(?鍼), Pichim(?鍼) and Hochim(毫鍼) etc: After ages, from the base of Bongchim(鋒鍼), the three-edged needle became typical form. The skill of the Pricking blood therapy also became diverse, clinical application became wide. 4. After giving medical treatment with the Pricking blood therapy, reactions are various. Among them are side effects and normal effects. 5. The Pricking blood therapy is usually considered as simple sectional curing method, while it was considered as curing disease of JangBu(臟腑) or meridians in ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$. Therefore, if we sould apply the Pricking blood therapy on the basis of ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$, we should carefully understand the pattern identification according to Meridians and collaterals, and pattern identification of the Jang-Bu organs.

• 대한한의학원전학회지
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• 제19권2호통권33호
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• pp.74-95
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• 2006

${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ recorded The Twenty Eight Constellations(二十八宿), the polaris, the Seven stars(北斗七星) and the Five stars(五星) and it accepted the astronomy of that time. The Twenty Eight Constellations assinged seven stars in the four cardinal points according to the ecliptic and became the criterion obsevering the way of the sun and the moon. ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$ explained that The Twenty Eight Constellations bring about the change of weather and role as criterion about the Universe Gate-Earth Door(天門-地戶). The Five Elementary attachment of the Twenty Eight Constellations is based on the direction of the earth in spring. The direction of the Twenty Eight Constellations changes from the viewpoint of celestial body in other seasons. ${\ulcorner}$Gugungpalpung-pyeon(九宮八風篇)${\lrcorner}$ and ${\ulcorner}$Selo-pyeon(歲露論)${\lrcorner}$ explained that the azimuth of the polaris and the Seven stars are related to the change of weather. ${\ulcorner}$Gigyobyeondaelon(氣交變大論)${\lrcorner}$ said that we can predict the Taegwa(太過 or Bulgeub(不及) of O-un(五運) by the orbital tracks and magnitude of the Five stars. It means that the astronomical observation is correctly performed in that time. The learning of Un-Gi(運氣學) is the study on the reciprocal action of heaven and earth. Besides the changeable disease during the 24 solar terms is related to climatic change produced by movements of heavenly bodies. For this reason, I think that the understanding of astronomical background will help to research The learning of Un-Gi.

• 대한한의학원전학회지
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• 제19권4호
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• pp.101-112
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• 2006

For the purpose of profound comprehension of the Current education of Oriental medical classics in Korea, I investigated the results of direct survey of the Current education of Oriental medical classics from each professor, and came to following conclusions. 1. The education of Oriental medical classics mainly lasts for 2 years. Students have average 6.59 hours of lecture every week. The rate of full service professor reaches 74.4%. But the department of Oriental medical classics in every college takes charge of many subjects which are related to Oriental medical classics, so the appointment of large number of full service professor is essential for the improvement of educational environment of Oriental medical classics. 2. After the publishing of the common textbook of Oriental medical classics, it gradually became the main textbook. But it is necessary that we should complement the textbook and it is also necessary that we should develop another textbook for Nangyeong(難經). 3. Most professors emphasize on the cultivation of the ability which enables Oriental medical thought through precise comprehension of original text. By the way, for the purpose of motivation of studying Oriental medical classics, it is necessary to develop a lecture which is related to clinical medicine. From the same context it is also necessary to read clinical original text such as Dongui-bogam(東醫寶鑑) and Uihakimmun(醫學入門) in class.

• 대한한의학원전학회지
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• 제21권2호
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• pp.101-112
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• 2008

Generally, we regard the concept of Guchim(九鍼) in "Naegyeong(內經)" as the a generic term of acupuncture means of nine kinds of forms and usages. However, it also contains the meaning of methods and transcriptures of acupuncture. The diversity of Guchim reflects that it has a high level diagnosis and treatment based on overall analysis of symptoms and signs. And among the treatments, reinforcing and reducing methods are prominent. The treatments of reinforcing and reducing methods, usually use Hochim(毫鍼), the filiform needle. The focus of Guchim, in reinforcing and reducing of Gi(氣), is reinforcing and reducing by way of drainage of Gi. And it mainly deals with diseases of Gi. From the research of the philosophic background of the number Nine in Chinese philosophy, number nine symbolizes the posterior and space, as number one symbolizes apriority and time. In this circumstances, Guchim became the supreme method of acupuncture. The concept of Gwanchim(官鍼), standardized needle in "Naegyeong" also expresses the Guchim as theory and skill in standardized traditional medicine. The period of materialization of Guchim and Gwanchim lies in from the era of Jeonguk[戰國時代, the age of civil wars] to Han dyansty[漢代], when the "Naegyeong" made a synthesis of the medicine in those days, as the society unified politically and ideologically. In this process, Guchim was sublimated in method of acupuncture which contained absolute authority.

• 대한한의학원전학회지
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• 제24권2호
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• pp.1-12
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• 2011

For the purpose of understanding Wang-bing's idea, which was influenced by Taoism and Hyeon-hak(玄學), I investigated the quotations of Taoism Books such as Jang-ja(莊子) in the Hwangje-Naegyeongsomunju(黃帝內經素問注), and came to the following conclusions. In the process of writing notes on the Hwangje-Naegyeongsomun, Wang-bing quoted Taoism Books such as Jang-Ja 10 times at 8 passeges which suggest the idea of Hyeon-hak. Through this annotating process, he suggested the vision of the Hyeon-hak idea which pursued the harmony of system and human nature. In the process of the annotating, he expressed the way of sage who practicing the caring of one's own health. And he emphasized on body and perfectly preserving of nature of oneself. Wang-bing especially emphsized on cultivating of one's mind while he insisting one's human nature. This means he pursued one's nature under the actual system, which was different from general Taoism. It was Hyeon-hak idea. So we can interpret Wang-bing as a sucessor of Hyeon-hak philosophers of Wi-Jin(魏晋) period.

• 대한한의학원전학회지
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• 제19권4호
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• pp.86-100
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• 2006

For the purpose of understanding Wang-bing's idea, which was influenced by Taoism and Hyeonhak(玄學), I investigated the quotations from the No-Ja in the Hwangje-Naegyeongsonumju, and came to the following conclusions. 1. In the process of writing notes on the Hwangje-Naegyeongsomun, Wang-bing quoted No-Ja 19 times at 17 passages. Through this annotating process, he suggested the vision of the universe and the vision of the formation of all things. And he emphasized that abstaining from desire and satisfaction are essential for one's well being. In other words, he insisted on following the rules of EumYang(陰陽) and Fourseasons, to preserve Cheonjin(天眞). 2. Wang-bing wanted to establish a systematic medical theory by revising the Hwangje-Naegyeongs omun. In the front part, where he mentioned contents of jeonwongibon, he tried tosearch a way of well being, through taking care of one's health. And there his Taoistic idea becomes obvious. 3. The Hwangje-Naegyeongsomun was written under the influence of Hwangno(黃老) idea - the series of Taoism of Chunchu-Jeonguk(春秋戰國) era. Likewise Wang-bing's revision on the Hwangje-Naegye ongsomun was based on the Taoism of Dang dynasty, which succeeded to the WiJinHyeonhak(魏晉玄學). This shows a series of relationship. 4. It is no wonder that Wang-bing used quotation from scriptures of Taoism in his annotating work on the Hwangie-Naegyeongsomun, The fact that this quotations are mainly mentioned in the front part, also shows that he emphasized the theme of well being, by intention.