• 대한상한금궤의학회지
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• v.7 no.1
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• pp.1-14
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• 2015

Objectives : The purpose of this study is to show the importance of Shanghanlun(傷寒論) paleography. Shanghanlun(傷寒論) must be thoroughly reinterpreted through graphonomy evidence. Methods : The object of this study is Gangpyeong-Shanghanlun(康平傷寒論), which is known as the oldest edition of Shanghanlun(傷寒論). This study compares the paleographic meaning of Shanghanlun(傷寒論), Mai(脈), Shanghanlun provisions 96 and 103 to existing interpretations. Results : Mai(脈) doesn't mean 'Radial pulse(Chon.Gwan.Cheok)' in Shanghanlun(傷寒論), so the meaning of Mai(脈) should be redefined. Mai(脈) means 'Continuous movement of human body' based on Chinese paleography. Also it's being verified as reasonable hypothesis in recent clinical researches. In addition, Shanghanlun(傷寒論) paleography makes it possible to grasp the true intention of Zhang Zhongjing(張仲景). Conclusions : Shanghanlun(傷寒論) paleography has a limit that it cannot be perfectly applied to clinical diagnosis. Also, it may not represent the whole meaning of Shanghanlun (傷寒論). Therefore, the value of Shanghanlun(傷寒論) reinterpretation should be recognized through this study, and we should continuously find out future values from Shanghanlun(傷寒論).

• Journal of Korean Medical classics
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• v.6
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• pp.144-169
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• 1993

As a result, a study of honshu(本輸) theory of Huangdineijing(黃帝內徑) was led to the next conclusions. 1. In Huangdineijing(黃帝內徑), the connection of bonshu(本輸) flows and jingmai(經脈)'s can be compared to that of the earth's surface water flows and subterranean's. Bonshu(本輸) exists on qi flows which is formed in consquence of running over of twelve jingqi(經氣) and fifteenth luoqi(絡氣) in four extremities. 2. While jingluo(經絡) is composed of twelve mai(脈), bonshu(本輸) is composed of eleven mai(脈), it is because xin(心) has no disease and also has no bonshu(本輸). Bonshu(本輸) is used to treat disease of viscera and entrails, and frequently used in autumn and winter, also used when the outer layer or the inner layer of human body is become a fighting area of zhengxie(正邪). Physiologically, jingmai(經脈) nourishes the whole body and it's acting is prospered in four extremities. Bonshu(本輸) flows is just described as the process of gathering and storing the fruits of jingmai(經脈)'s acting. 3. In wuxing(五行) attachment of bonshu(本輸), from a ti(體) point of view, jing(井) xing(榮) shu(兪) jing(經) he(合) is oderly attached to shui(水) mu(木) huo(火) tu(土) jin(金), and from a yong(用) point of view, which is divided into two, bonshu(本輸) of yang(陽) area is oderly attached to jin(金) shui(水) mu(木) huo(火) tu(土), while bonshu(本輸) of yin(陰) area is oderly attached to mu(木) huo(火) tu(土) jin(金) shui(水). 4. Huangfu mi(皇甫 謐) had stated the bonshu(本輸) of xin(心) in Jiayijing(甲乙經), his writings, and therefore have faded the meaning of the concept of Huangdineijing(黃帝內徑)'s "only xin(心) has no bonshu(本輸)". Hua shou(滑 壽) had stated bonshu(本輸) in oder of jingmai(經脈) flows in his writings, Shisijingfahui(十四經發揮) and therefore completely have faded the meaning of Huangdineijing(黃帝內徑)'s bonshu(本輸).

• The Journal of Korean Medical History
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• v.18 no.2
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• pp.137-187
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• 2005

This thesis study of the medical concept Qiu Zheng Lu (求正錄) is discussed in the Lei Jing Fu Yi (類經附翼), a book authored by Zhang Jie Bin (張介賓) a medical doctor during the Chinese Ming (明) dynasty (1368-1683). The meaning of Qiu Zheng Lu (求正錄) is "searching for the rightness." In his book Zhang Jie Bin (張介賓) intended to clarify Qiu Zheng Lu (求正錄) by delineating the concept into four categories. These are: Sanjiao Baoluo Mingmen Bian (三焦包絡命門 辨) the theory of the triple warmer, the Pericardium, the Gate of Life ; Da Bao Lun (大寶論) the theory of the great treasure of the human body; Zhen Yin Lun (眞陰論) the theory of true-yin fluid; and Shi Er Zang Mai Hou Bu Wei Lun (十二臟脈候部位論) the theory of the part of the pulse and its condition in regards to the twelve viscera. Sanjiao Baoluo Mingmen Bian (三焦包絡命門辨), the theory of the triple warmer, the Pericardium, the Gate of Life. The triple warmer (三焦: Sanjiao) is composed of three parts: the upper, middle, and lower. This concept is also connected with the functions and roles of the vital organs. The upper burner is related to the heart and lungs. The middle burner is related to the liver and spleen. Whereas, the lower burner is related to the kidneys. Bao-Luo (包絡) is the Pericardium, the envelope of the heart, serving as the protector of the heart. Ming-Men (命門) is the Gate of Life, reffering to the vitals of life. It functions as kidney-yang which is considered as the origin of yang-energy of the human body, and serves partly as the function of cortico-adrenal gland in modern medicine. Zhang Jie Bin (張介賓) discussed the Da Bao Lun (大寶論) as the most important function in the human body because the Da Bao (大寶/great treasure) is the true-yang (眞陽) which is the affective force for physiological functions, and as the source of energy for life activities. Moreover, true-yang (眞陽) functions both as a heater and thermometer that warms the human body and indicates vitality by levels of body warmth respectively. The Zhen Yin Lun (眞陰論) theory states that if true-yang (眞陽) is energy, then true-yin (眞陰) is the source of energy. This can be likened to a tree with roots which absorbs nutrients from the ground (source), and spreads the nutrients (energy) through its branches. Thus, true-yin (眞陰) is the root cause for later functional activities of true-yang (眞陽). In Shi Er Zang Mai Hou Bu Wei Lun (十二臟脈候部位論) the theory of the pulse (脈 /Mai) and its condition in regards to the twelve viscera, Zhang Jie Bin (張介賓) insisted that when a diagnoses by the pulse is made the five vital organs and the six viscera (五臟六腑) of a human body should be harmoniously arranged in accordance with its respective part of the pulse. Furthermore, Zhang Jie Bin (張介賓) supported his theory with evidence from earlier Chinese medical doctors. And, by stating that human beings must cultivate and preserve their true-yin (眞陰) and true-yang (眞陽) energies he therefore created four new prescriptions called: Zuoguiyin (左歸飮), Youguiyin (右歸飮), Zuoguiwan (左 歸丸), Youguiwan (右歸丸). To further clarify his theory Zhang Jie Bin (張介賓) considered that the function of true-yang (眞陽) and true-yin (眞陰) is expressed by Ming-Men (命門). This theory is that for humans to be spiritually and physically healthy they must live in accord with natural law. Also, within the framework of natural law, astronomical and geographical factors must be considered for complete, holistic, health. Thus, Ming-Men is the basis for healthy living in the modern world.