• 한국의사학회지
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• 제22권1호
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• pp.57-67
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• 2009

The results of analyzing "Shanghanlun-Shanghan examples" of Song Dynasty Text and Liuwansu's writings in the pursuit of comprehending his views written in "Fire-Heat" & "Warm disease" -are as follow. 1.He introduced Exterior-Interior Shanghan and Latent in the Winter & recurrent in the Spring Shanghan concept in the Febrile disease pathology as the link and the bifurcation point. His perception on Febrile disease encompassed Shanghan and Febrile disease on the same plane but actually discriminated in the treatment and medication between the two actually. 2.He suggested Febrile disease pathology in the concept of Shanghan and Febrile disease, which is coherent in the formation of interior heat as the result of the invasion of the lung by warm pathogen described in Warm disease Wei, Qi, Ying and Xue Fen Syndrome differentiation. He expanded the concept of esoteric portal 玄府 of "Suwon Tiaojinglun", to that of the omni-present portal & way of Qi's all directions movement, which is in accordance of invasion of upper energizer 上焦 by warm or hot pathogen via mouth and nose as used in Warm disease three-energizer differentiation. 3.He recognized both exterior-interior febrile disease in the context of both exterior-interior contact cause disease. He prescribed pungent-cool exterior releasing medicinal similar to that of exterior-releasing treatment adopted in warm disease. As lily-talc powder百合散 introduced in "Golden chamber synopsis" dispells heat by promoting excretion of urine and defecation, it is regarded as the original formula of later ikwonsan yiyuansan 益元散.

• 대한한의학원전학회지
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• 제29권2호
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• pp.135-150
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• 2016

Objectives : KangHaiChengZhiLun (亢害承制論; If Excess Brings Harm, Lifing Qi (承氣) Restrains) was originally a theory that explained how the realms of nature remain in harmony and equilibrium. It later became an important theory for clinical trials of Traditional Chinese Medicine, explaining the physiological and pathological mechanism. Methods : The researcher considered all the annotations and the original text of SuWen(素問), LiuWeiZhiDaLun(六微旨大論) and theories of medical practitioners who applied KangHaiChengZhiLun(亢害承制論) to their clinical trials. Results & Conclusions : Wangbing (王氷) went with a theory that phenomena of Lifting Qi (承氣) take place in the realms of nature when Qi (氣) flourishes. In XinJiaoZheng(新校正), he wrote about two theories: one was that Six Kinds of Natural Factors (六氣) first work as the main Qi (本氣) but later bring about Lifting Qi. (終見下承之氣說); the other was that excessive Stagnation Qi (鬱氣) can be exploded and invite another accompanying Qi, Lifting Qi. (甚者兼其下承之氣說) Liuwansu (劉完素) had a theory that if Six Kinds of Natural Factors go disproportionately excessive, it becomes accompanied by imaginary Qi (假象) that conquers self. (反兼勝己之化說) $Wangl{\ddot{u}}$(王履) maintained that Lifting Qi usually works as a means to prevent Six Kinds of Natural Factors (六氣) from becoming rampant; but when Six Kinds of Natural Factors become overly excessive, Lifting Qi restrains them in order to maintain equilibrium. (防之與克勝說) Yutuan explained that since Excessive Qi (亢氣) does damage to the mother of Lifting Qi, Lifting Qi restrains Excessive Qi to protect Original Qi (元氣), its mother. (護救承者之元氣說) Gongtingxian was in favor of two theories: one argued that causes and symptoms of a disease differ from each other. (體用不同說); the other said that diseases are naturally cured if the patient finds out the time when Lifting Qi gains strength. (得承之時自愈說) Mashi (馬蒔) had a theory that Lifting Qi is generated when Six Kinds of Natural Factors are prosperous and reveals itself when its season comes. (極則生承氣 至本位著說) Zhangjiebin (張介賓) asserted that when Six Kinds of Natural Factors are thriving, Lifting Qi, as a restraining force, is generated to disperse the thriving natural factors and leads to a new one. (前之退而後之進說) Zhangqi (張琦)'s argument was that if Lifting Qi restrains the main Qi, a son of the main Qi is generated and every four season goes in harmony. (承氣制則生化說) Hemengyao (何夢瑤) had an argument that a son of the restrained Qi succeeds to its father and later achieves equilibrium by restraining Excessive Qi. (被克承父 制之平衡說).