• Title/Summary/Keyword: Hwangjenaegyeong(黃帝內經)

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A Study of the character Chi(瘛) in Huangdineijing(黃帝內經) (『황제내경(黃帝內經)』의 '계(瘛)' 자(字)에 대한 고찰)

  • Yuk, Sang-Won
    • Journal of Korean Medical classics
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    • v.27 no.1
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    • pp.89-98
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    • 2014
  • Objective : This study was undertaken to refine the concept of the character Chi(瘛) in Huangdineijing(黃帝內經), find out the difference between Chi(瘛) and Zhi(瘈) and help use them correctly. Methods : This study researched the types and frequency of Chi(瘛) used in Juzhenfangsongbanyinben(聚珍倣宋版印本) edition of Huangdineijing(黃帝內經) and the mixed usage of Chi(瘛) and Zhi(瘈) by comparing some versions of the work. I discerned the meanings of Chi(瘛) and Zhi(瘈) by using opinions of annotators and dictionaries etc. Results & Conclusion : The character Chi(瘛) was used a total of 26 times in Hwangjenaegyeong(黃帝內經). Chi(瘛) appeared by itself just 5 times, whereas it was used as a compound such as in Chizong(瘛瘲), Shunchi(瞤瘛), Xianchi(癎瘛) the rest of the time. Even though Chi(瘛) and Zhi(瘈) were mixed in their use, it appears that the character Chi(瘛) had to be used for the symptomatic myoclonus(筋間代性痙攣症狀) of a chronic convulsion(慢驚風), and the character Zhi(瘈) had to be used for rabies(狂犬病).

A Study on Method of Selecting Five Su Point(五輸穴) According to the Turning of Season in "Hwangjenaegyeong(黃帝內經)" ("황제내경(黃帝內經)"의 사시별(四時別) 오수혈(五輸穴) 취혈법(取穴法)에 대한 소고(小考))

  • Kim, Jong-Hyun;Jeong, Chang-Hyun;Jang, Woo-Chang;Baik, You-Sang
    • Journal of Korean Medical classics
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    • v.22 no.1
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    • pp.121-130
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    • 2009
  • Traditionally, Korean Medicine put emphasis on the treatment and health-preserve method that corresponds with circulation of nature. And acupuncture is no exception to this rule. In "Hwangjenaegyeong(黃帝內經)", some chapters present method that is changed according to the seasons. Among the chapters, there are some difference, but we can find a general theory. In spring, Yanggi(陽氣) is coming out but not strong and cannot diffuse. so the Yanggi(陽氣) hang up the middle of outer layer. Therefore, we can take some acupoints around the muscle interspace[分腠] or tiny branches of Meridian[孫絡]. In summer, Yanggi(陽氣) flourish and boil all around of the outer layer. So, we can take some acupunctural points from skin to the yang-meridian. In both fall and winter, five su point[五輸穴] make up almost of point. in fall, yanggi begin convergence. we can remove the Eum-pathogen[陰邪] and help the normal convergence by using Stream point[腧穴], River point[經穴] and Sea point[合穴]. In winter, Eum surround so solidly that the neo Yanggi(陽氣) cannot come out. So, we can break the yin by using Well point[井穴] and make be strong by Spring point[滎穴]. If we Study the method that correspond with the seasonal circulation more, we will be able to treat diseases more minutely.

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A Study on the Gu-chim(九鍼) and Guan-chim(官鍼) of "Hwangje-Naegyeong(黃帝內經)" ("황제내경(黃帝內經)"의 구침(九鍼)과 관침(官鍼) 개념에 대한 소고(小考))

  • Baik, You-Sang;Kim, Do-Hoon
    • Journal of Korean Medical classics
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    • v.21 no.2
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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.

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A Study on Transmission and Transmutation of Disease in "Hwangjenaegyeong(黃帝內經)" ("황제내경(黃帝內經)"에 나타난 병(病)의 전변유형(傳變類型)에 관한 고찰(考察))

  • Kim, Jong-Hyun;Jeong, Chang-Hyun;Baik, You-Sang
    • Journal of Korean Medical classics
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    • v.23 no.2
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    • pp.157-189
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    • 2010
  • Many chapters of the Hwangjenaegyeong[HN] explain the process of transmission and transmutation of disease. The transmission and transmutation process in the HN can be categorized into one between the viscera and bowels, and another of the external pathogenic gi itself. The process between the viscera and bowels indicates the transport of the pathologic burden between each viscera and bowel. This again is categorized into three types. Interpromoting, intercontrolling and that by Saeng-yang(生陽), Sa-eum(死陰). Next, the transport of the pathogenic gi can be categorized into one moving inwards from the exterior according to personal traits, and that according to the three Eum and three Yang. Although there are numerous types of transmission and transmutation, there are two main criteria in understanding the process. First, whether the process is in accordance with the physiological or natural flow of the body. Interpromoting and three Eum three Yang processes are such examples. To follow the physiological flow of the body means to correspond to either the Heaven and Earth or the original physiology of the human body. Therefore, the disease progresses according to a certain date or season. This indicates a partial malfunction in the circulation of the vital energy, which is relatively easy to recover. In contrast, there are processes that go against the physiological flow, for example, intercontrolling transmission and transmutation. This process focuses on the movement of the pathogenic gi rather than the vital gi. The disease progresses regardless of the flow of the vital energy, and sequential functional damage occurs accordingly. Consequently, as the transmission and transmutation continue, formerly passed organs are left damaged, and the whole process is headed towards death. The second criteria for understanding the process is whether it is cyclic or not. To have a cyclic pattern means that the occurrence of a disease and the time of death is not fixed. Transmission and transmutation processes that have a cyclic pattern mostly follow the physiological flow of the body. As a result, they rarely end in deaths, and the process is centered on vital energy. On the other hand, those with acyclic patterns have a fixed occurrence and death point in the course of the disease. They are mostly unnatural processes, found in fatal acute diseases or consumption diseases.

A Study on the Characteristics of Descriptions of the Perspiration in "Hwangjenaegyeong(黃帝內經)" (황제내경(黃帝內經)에 보이는 한(汗)관련 서술(敍述)의 특징(特徵)에 대한 고찰(考察))

  • Lyu, Jeong-Ah;Jang, Woo-Chang;Baik, You-Sang;Jeong, Chang-Hyun
    • Journal of Korean Medical classics
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    • v.23 no.2
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    • pp.205-223
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    • 2010
  • In Korean Traditional Medicine(abbreviated to K.T.M.), hyperhidrosis and anhidrosis are the targets of the medical treatment. Furthermore sweating appearance is also one of the important symptoms which explain a particular situation of the patient in K.T.M. And at "Sanghanron(傷寒論)" which is a traditional chief clinical bible written by Jang Gi(張機) later Han dynasty(漢代) in China made full use of the various kinds of diaphoresis[汗法] as a main medical treatment with purgation therapy[下法] and emetic therapy[吐法]. So the sweat in itself not only is the disease, but also is one of the symptoms explain a disease pattern. This thesis inquires into "Hwangjenaegyeong(黃帝內經)" referring to sweat which is the origin of recognition to the sweat in K.T.M. Some theses similar to this research had been made progresses and already reported, but most of them have classified the contents into biology, pathology, diagnosis, treatment after the model of western medical theory. In the aspect of comparative studying with other literature and clinic practical using, we found characteristics of referring to sweat in "Hwangjenaegyeong(黃帝內經)". And we classify the characteristics into some categories as follows. 1. There are some terms which make a title including sweat and symbolize the characteristics, for example sweat of soul[魄汗], sweat of death[絶汗], sweat of streaming[灌汗], sweat of weakness[白汗], sweat of sleep[寢汗], sweat of bright and heat[炅汗], sweat of kidney[腎汗], sweat of escaping[漉汗], cold sweat[寒汗], sweat on the head[頭汗], hyperhidrosis[多汗], heavy sweat[大汗]. But there aren't spontaneous sweat[自汗] or sweat like a thief[盜汗] which are the normal terms referring to sweat in history of K.T.M. And there are several descriptions about sweat appearance such as sweating in half of body[汗出偏沮], sweating in the rear end and thigh and knee[汗出尻陰股膝], hyperhidrosis in the neck and aversion to wind[頸多汗惡風], hyperhidrosis in the head and face and aversion to wind[頭面多汗惡風], cannot stopping the sweating under head[頭以下汗出不可止], make a person sweat to one's feet[令汗出至足], sweating like escaping[漯漯然汗出], sweating like soaking[汗出如浴], sweating become moist[汗出溱溱], hardly escaping sweat[汗大泄], escaping sweating[漉漉之汗], sweat moisten the pores [汗濡玄府], ceaseless sweating like pouring[汗注不休] sweating like pouring and vexation[汗注煩心], damp with sweat[汗汗然], sweating spontaneously[汗且自出], removal of fever with sweat drying[熱去汗稀]. That can be divided into sweat region and sweat form. 2. There are detailed explanations of the principle of perspirations caused by hot weather, hot food, hard working and meeting damp pathogen. 3. There are some explanations of the principle of removing fever due to the excessive heat from internal and external body through sweating by replenishing the body fluid. And many descriptions about overcoming the febrile disease by dropping temperature through sweating and many diaphoresis for curing. 4. There are some descriptions about five Jang organs perspirations and attachment of five mucous body fluid to five Jang organs. 5. There are pathogenic progresses after sweating affected by the Six Atmospheric Influences and water. And detailed explanations of disease mechanism a sweat leading to another disease. 6. There are descriptions about various sweat absent situations.

A Study on the Distinctive Features of "Hwangjenaegyeongtaeso(黃帝內經太素)" by Yang Sangseon and his Medical Theory ("황제내경태소(黃帝內經太素)"의 특징(特徵) 및 양상선(楊上善)의 의학이론(醫學理論)에 대한 연구(硏究))

  • Lee, Sang-Hyup;Kim, Joong-Han
    • Journal of Korean Medical classics
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    • v.22 no.2
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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).

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A Study on "Naegyeongseupyubangron(內經拾遺方論)" - focused on analysis of bibliographic investigation ("내경습유방론(內經拾遺方論)"에 대한 연구(硏究) - 서지학적(書誌學的) 고찰(考察)을 중심(中心)으로)

  • Ahn, Jae-Young;Jo, Hak-Jun;Kim, Ho-Hyun
    • Journal of Korean Medical classics
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    • v.22 no.2
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    • pp.275-283
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    • 2009
  • The "Naegyeongseupyubangron(內經拾遺方論)", written by Nakyonggil(駱龍吉), is an ancient book of Bangron(方論). The exact time period of this book is unknown. To estimate its written time, we compared the contents of this book to other sources on the cause of diseases, the description of symptoms, the transmission of diseases, and treatments. In addition, we analyzed the features of the book by comparing it to other books of Bangron(方論). As a result, we estimated the approximate time period that it was written and gained a better understanding of the ancient medicine. We reached several conclusions through this study. 1. The approximate time period of "Naegyeongseupyubangron(內經拾遺方論)" is that of the Southern Song(南宋) dynasty of China, probably after "Saminbang(三因方)" between 1174 and 1279. 2. Nakyonggil(駱龍吉) was influenced by Wangbing(王冰), Sonsamak(孫思邈), Yuhagan(劉河間), Jinmutaek(陳無擇). and he influenced "Uibanggo(醫方考)". 3. The "Naegyeongseupyubangron(內經拾遺方論)" is the most comprehensive book among the books of Bangron(方論) because of its analysis of the "Hwangjenaegyeong(黃帝內經)" and its connection to the treatment of ancient diseases in Oriental Medical History.

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Study on Breathing and Pulsation, Chongu and Inyeong of Healthy Man (평인(平人)의 호흡맥동(呼吸脈動)과 촌구인영(寸口人迎)에 대한 연구)

  • Lee, Hye-Yeon;Kang, Jung-Soo
    • Journal of Korean Medical classics
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    • v.22 no.4
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    • pp.1-13
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    • 2009
  • When feeling the pulse, healthy man' pulse is the criterion for diagnosis whether you are a sick person. Healthy man is defined as one who is harmonious and not sick in sympathy with natural order. Among the factors for being Healthy man, breathing and pulsation, Chon-gu(寸口) and Inyeong(人迎) are most closely connected with the representative methods of feeling the pulse which are used currently. According to "Hwangjenaegyeong(黃帝內經)" on breathing and pulsation, the pulse beats twice per a breathing-in and a breathing-out each. And for a specific breathing, it beats 5 times including the remnant with a big breath. That the pulse beats twice means that it beats not only twice, but also regularly and repeatedly. The remnant is related to the meaning on a leap month, 5-time beating during a breath is connected with the contents of Osipyeong(五十營). A human is not always in stable and sticks to balance continuously with changes under the circumstances. So when it comes to a criterion how to measure the pulsation frequency, breathing is much more reasonable than pulsation and breathing calculated for a minute. According to "Hwangjenaegyeong(黃帝內經)", Healthy man is the person of whose Chon-gu and Inyeong are in order and much the same in response to each other. Although there is a minor difference in the meaning of term between Chon-gu and Gigu(氣口), Maekgu(脈口) in originally, it is used as almost same meaning when Chon-gu is used in opposition to Inyeong. Afterwards, depending on medical men, around neck or Chon-gu of the left hand are measured for Inyeong. However, Inyeong described in "Naegyeong(內經)" is Jokyangmyeong(足陽明) and it means the Hyeol(穴) around neck where the pulse beats, it looks like about the carotid area. Chon-gu is fall under Eum(陰) and Inyeong(人迎) is fall under Yang(陽). Therefore Chon-gu is continuous with eumgyeong(陰經) and Inyeong is continuous with yanggyeong(陽經). In addition, the pulse and the four seasons meet each other and Inyeong is a little stronger in spring summer and Chongu is a little stronger in fall winter.

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A Study on the Medical Kigong with Dongeuibogam Naegyeong Sinhyeong(東醫寶鑑 內景 身形) ("동의보감(東醫寶鑑)" <내경편(內景篇) 신형문(身形門)>의 의료기공학적(醫療6氣功學的) 의의(意義)에 관(關)한 고찰(考察))

  • Kim Seong-Jin;Jee Seon-Young
    • Journal of Korean Medical Ki-Gong Academy
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    • v.5 no.1
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    • pp.303-324
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    • 2001
  • Medical Kigong is one of five noted methods in Hwangjenaegyeong(黃帝內經). an is an important part of Oriental medicine. Recently many people are getting interested in Medical Kigong and studying it with several problems resulting. So it is necessary to get a theory of Medical Kigong which is scientifically well-organized. For this purpose we study Dongeuibogam Naegyeong Sinhyeong(東醫寶鑑 內景 身形) in terms of the theory of Medical Kigong and draw conclusions as follows Dongeuibogam Naegyeong Sinhyeong(東醫寶鑑 內景 身形) can be said to have all the necessary factors to be a separate book itself on Medical Kigong. It is focused on the preventive medicine through various methods of Medical Kigong used from the ancient times in China, and consists of the basic theory on Medical Kigong, the principle of Kigong. treatment result. patients to treat, specific Kigong methods, general methods on improving health, herbal diets and etc. The principle of Medical Kigong in Dongeuibogam Naegyeong Sinhyeong(東醫寶鑑 內景 身形) is to preserve and cultivate jeong(精;essence), ki(氣;breath), sin(神;spirit) which are three treasures of humanbody and it is achieved through health improving methods based on kigongsamjo(氣功三調), that is, josin(調身), josik(調息), josim(調心) and daesojucheonbeop(大小周天法) of naedanbeop(內丹法) in Taoism. Dongeuibogam Naegyeong Sinhyeong(東醫寶鑑 內景 身形) accepted Kigong health improvement methods in Taoism as a practical Medical Kigong and emphasized that preventing diseases through health improvement by Kigong is better than treating diseases. It also suggested that seasonal changes and ways of life are very important for health. In short, Dongeuibogam Naegyeong Sinhyeong(東醫寶鑑 內景 身形) established the system of Medical Kigong by discribing almost all parts of it, and can be used as one of the basic materials for the study of Korean Medical Kigong.