• 대한한의학원전학회지
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• 제20권3호
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• pp.57-65
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• 2007

This present study tried to observe an each feature that the difference of Neijing(內經) and Nanjing(難經) descriptions about the three-portion and nine-position pulse taking(三部九候脈). It was interpreted and contradistinguished that discrimination of position, diagnosis object, and the perceptions of Earth of the center among the Five Phase of each literature were described in Neijing and Nanjing for the three-portion and nine-position(三部九候). In Neijing, the three-portion and nine-position method divided three parts the whole body. Then the each three parts again divided with Heaven, Earth and Man(天地人). About the corresponding parts of pulse diagnosis, there mentioned for the head and the Zang-Fu organs(臟腑), but not mentioned for the hand and foot. In addition, Earth is assigned to the Earth(土), an each Earth accounted for the source of life. In Nanjing, three-portion divided Chon, Gwan, and Cheok(寸關尺) and each spots separated three stage of pulse taking. For the pulse taking spots and diagnosis, there mentioned the hand and foot instead of the unclear mention of Zang-Fu organs. Then Gwan spot and middle stage of pulse taking were assigned to the Earth, respectively. It was emphasized stomach Qi(胃氣) that the region of Earth, Gwan spot and middle stage among the pulse taking spots each literature were described in Neijing, Nanjing.

• 대한한의학원전학회지
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• 제13권2호
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• pp.174-188
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• 2000

The meaning of Tiangui(天癸) in $Suwen{\cdot}Shanggutianzhenlun\;素問{\cdot}上古天眞論$ is very important because it has the cause of 'having a child' and it shows the signs to being healthy. But until now there have been many arguments about what the correct meaning of Tiangui is. The most important thing in these arguments is to compare and analyze Neijing(內經) commentators' views, and to understand differences between their views. So I compared and analyzed by focusing on Neijing(內經) text, the other books with explanatory notes, and other commentators' views, and, after that. I got the following results. 1. On the meaning of Tian(天), Wangbing(王氷) and Mashi(馬蒔) considered that it is inborn. Zhangjiecong(張志聽) considered it as the Yang(陽) producing Yin(陰) Zhangjiebin(張介賓) regarded it as the Yang(陽) of Gua symbol. On the meaning of the Gui(癸). Zhangjiebin(張介賓) said that it is Yin qi(陰氣) which is the prior step to Xing(形). Mashi(馬蒔) and Zhangzhicong(張志聽) said that it is spirit or Jingxue(spiritual sanguine) which is the concrete constituents in our body. 2. On the relation bet ween Tian(天) and Gui(癸), Mashi(馬蒔) and Zhangzhicong(張志聽) said that Gui(癸) is made from Tian(天), and Zhangjiebin(張介賓) said that Tian is intrinsic in Gui(癸). 3. On the relation between Tiangui(天癸) and Jingxue(精血), Yangshangshan(楊上善). Wangbing(王氷), and Zhangjiebin(張介賓) regarded Tiangui(天癸) as a concrete matter which is the prior step to becoming Jingxue(精血). Mashi(馬蒔) and Zhangjiecong(張志聽) considered Tiangui(天癸) as a concrete matter. Mashi(馬蒔) considered Tiangui(天癸) as Jing(精)which is directly related to pregnancy. Zhangjiecong(張志聽) regarded Tiangui(天癸) as Jingxue(精血) which controls general physiology of men and women. 4. On the function of Tiangui(天癸), Yangshangshan(楊上善) and Wangbing(王氷) considered that Tiangui (天癸) has relation to menstruation. pregnancy. and, production and extinction of Jing(精). Zhangjiecong(張志聽) argued that Tiangui(天癸) strengthens and warms muscle and derma. and controls differential physiology between men and women, and said that the maintenance of its activity is based on the acquired spirit of food. A book of 『Huangti Neijing Yanjiu Dacheng(黃帝內經硏究大成)』 said that the function of Tiangui(天癸) is to promote generation, to develop the second sexual symbol, and to make growing and aging in body. It also said that Tiangui(天癸) has some relation to kidney and other organs, Chong Meridian, Ren Meridian, Du Meridian, and Dai Meridian. 5. Other commentators of 『Neijing(內經)』 accepted the meaning of Tiangui(天癸) as the prior step of both man's spiritual overflowing and woman's menstruation. 6. On the relation between Tiangui(天癸). and, Cheng and Ren Meridians, Yangshangshan(楊上善) and Zhangjiecong(張志聽) said that Tiangui(天癸) has direct relation with two meridians. Wangbing(王氷) said that Tiangui(天癸) and two meridians have no direct relation. Now I compared commentaors' views of Tiangui(天癸) and studied the differences between their views. I concluded that on the concept of Tiangui(天癸), Zhangjiebin(張介賓)'s explanations express well its connotative meaning. And on the function of Tiangui (天癸), Zhangjiecong(張志聽)'s explanations are excellent because he organized well his seniors' views, and extended its meaning by showing Neijing(內經)'s phrases related to Chong and Ren Meridians. Also, Mashi(馬蒔) suggested that if Tiangui(天癸) comes earlier than normal. people will die soon. But I think that more studies on male and female bodies are needed as to Mashi(馬蒔)'s argument.

• Korean Journal of Acupuncture
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• 제34권2호
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• pp.71-81
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• 2017

Objectives : The purpose of this paper is to clarify the social characteristics of the authors of Huangdi Neijing such as status, class, and political ideology. Methods : We analyze the Neijing text and the social order and historical situations in the Han dynasty. Results : Some authors of the Neijing were the local medical officers whose salary was 100~400shi. Their positions were medical craftsmen(yigong) or chief medical craftsmen(yigongchang). They would have published the Neijing after the administrative reforms(146-145 BCE) that began after the suppression of the Rebellion of the Seven Kingdoms. The bureaucrat yigong(chang) would have expected to participate in the public health policy of the empire or kingdom as an acupuncture expert. They would have also expected to contribute to the welfare and health of the privileged intellectual group and the public, hoping to ascend in status and class. Conclusions : By investigating the social characteristics of the authors who composed the Neijing, its various aspects would be newly understood.

• 대한한의학원전학회지
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• 제26권4호
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• pp.181-189
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• 2013

Huangdi Neijing was completed during the several decades after Shijiand before Qilue, whose main content draws from the medical achievements of Qin and Han Dynasty, and is deeply influenced by Confucianism, Buddhism and Daoism of Qin and Han Dynasty. What creates the profound impact on its construction of medical theories are the thoughts of this period, such as "Valuing life", "people", "Valuing Yang", "Valuing earth", "the Heaven theory", "the Unity of Man and Nature", and the important works of this period, such as Huai Nan Zi, Chun Qiu Fan Lu, Shiji. Even the astronomy, calendar and medical achievements of this period are the basic material absorbed into the theories of Huangdi Neijing.

• 동의생리병리학회지
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• 제24권5호
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• pp.737-747
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• 2010

In Neijing(內經) the theory of Reverse(厥) was explained syncope causes by disharmony of emotions irregularity, deficient or excessive Qi(氣虛, 氣實) and blood disorder, it was the causes of cold hypersensitivity of hands and feet except coldness itself, include impairment of Qi circulation and the deficiency of the kidney weakened essence and blood, weakness and damage in the kidney essence, deficiency of the lower part and deficiency of the lower Qi as the major causes. In Shanghanlun(傷寒論) the theory of Reverse(厥) was divided into by disharmony of heat or cold reversal symptom. In Jingyue quanshu(景岳全書), causes of Reverse(厥) was Qi and blood disorder, damps(痰飮), alcohol and sex include syncope. In Dongeuibogam(東醫寶鑑), causes of Reverse(厥) was deficient or excessive Qi, impairment of blood circulation which means the deficiency of blood, essence(精) and blood stasis (瘀血), and disorder of gastrointestinal system which means malfunction of gastrointestine, damps(痰飮) and toxicity of alcohol. The rest of the causes include San syndrome(疝症), sun stroke(暑病) and heat reversal(熱厥).

• 대한상한금궤의학회지
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• 제12권1호
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• pp.1-22
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• 2020

Objectives: To define the difference in the identity of the authors of 『傷寒論』 and 『黃帝內經』 by analyzing the etymology of 巫, 毉, 醫, and 工. Methods: We analyzed the meaning of three Chinese characters based on oracle bones and bronze inscriptions, and considered examples of their utilization in two books. Results:In 『Gangpyeong-Shanghanlun』, 巫appears once, 醫appears 28 times, and 工appears once. In 『Huangdi Neijing』, 巫appears twice, 醫appears 24 times, and 工appears 64 times. Conclusions: The authors of 『傷寒論』 recognized themselves as '醫', and they were doctors who mainly treated prescriptions in the liquid form represented by 湯(tang). The authors of 『黃帝內經』 recognized themselves as '工', and they were doctors who treated them with a tool represented by "acupuncture."

• 대한한의학원전학회지
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• 제32권4호
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• pp.17-33
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• 2019

Objectives : The verse, "冬不藏精, 春必病溫", which had much influence, has been falsely referenced as contents of "Neijing". This study aims to examine this process, while looking at its theoretical meaning within clinical practice. Methods : The origins of the concept "冬不藏精, 春必病溫" are explained through annotations of "Neijing" and Li Dong Yuan(李東垣)'s interpretation of Shanghan(傷寒), while its clinical meaning is examined through theories of doctors's who applied the concept in their practices. Results : The beginning of "冬不藏精, 春必病溫" could be traced back to Li's annotation of the verse "冬傷于寒, 春必病溫" from the "Neijing", where he based his understanding on the concept "少陰不藏." Since then, the discourse on "冬傷于寒, 春必病溫" has been replaced by "冬不藏精, 春必病溫" as a new concept to explain the pathology of Wenbing(溫病). These discussions followed the line of thought that by failure to store Jing(精) during the winter, Cold pathogen would infiltrate, hiding itself in Shaoyin(少陰). Various arguments on how the Cold pathogen would develop into Wenbing and its treatment followed. Conclusions : "冬不藏精, 春必病溫" can be understood as the result of a new interpretation of "冬傷于寒, 春必病溫" through the perspective of Cold pathogen infiltration based on "少陰不藏".

• 대한한방내과학회지
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• 제44권6호
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• pp.1271-1278
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• 2023

Objective: The 19 Mechanisms of Disease were first described in Huangdi Neijing. When examining Yixuexinwu, three descriptions that were different from Huangdi Neijing were found. Methods and Results: After examining the two books, three differences in the description of the 19 Mechanisms of Disease were discovered: 1) The upper and lower locations of dyspnea (喘症) are reversed. 2) The ratio of provisions for "fire (火)" and "cold (寒)" is different. 3) The organ affiliation for pain is different. Conclusion: 1) The upper and lower locations of dyspnea (喘症) are reversed. : Regarding external contraction dyspnea (外感喘), Yixuexinwu used the disease of the upper location (lung 上, 肺) in the same way as in Huangdi Neijing. In terms of internal damage (內傷喘), it was separately classified as a disease of the lower location (kidney 下, 腎). 2) The ratio of provisions for "fire (火)" and "cold (寒)" is different. : Arithmetically, if you round off the number after calculating the fraction, the difference between the two ratios becomes the same. Theoretically, five provisions of "fire" are replaced by four provisions of "heat (熱)", and the difference in ratios is exactly the same. Empirically, it emphasizes that there are more illnesses from fire and heat than from cold. 3) The organ affiliation for pain is different. : Huangdi Neijing described general inflammatory pain, while the Yixuexinwu described only stress-related abdominal pain (肝木乘脾 腹痛).

• 대한한의학원전학회지
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• 제24권6호
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• pp.49-61
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• 2011

The concept of Mingmen(命門) was originated from "Neijing(內經)" and "Nanjing(難經)", respectively meaning eye in "Neijing" and right kidney in "Nanjing". But the Mingmen theory had been developed on the basis of the concept of Mingmen in "Nanjing" thereafter, and it had been influenced by the Taoist alchemy in the process of explaining the relation between the concept of Xianghuo(相火) and Yuanqi(元氣). Out of this the Mingmen theory had been changed as a thing that comprises newly the concept of Huo(火), and consequentially the dispute about the arrangement between Mingmen and Xin(心) had been consistently progressed, because Xin is the center of Huo. And on the other hand, because Xin is also the center of mind, the influence of the state of Xin which is projected to Mingmen had also been discussed. Based on the facts like this, this study will discuss the possibility of the extension of the concept about the function of Mingmen. That is, this study will add up the concept of Mingmen in "Neijing" to the Mingmen theory so far, will add up the concept of Zhijue(知覺) to the Mingmen theory. The concept of Zhijue had been originated from the Neo-Confucianism in Song dynasty, and this study thinks, in the light of the concept of Zhijue, the concept of Mingmen could be viewed from a new perspective, that is, from a view of mind.

• 대한한의학원전학회지
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• 제24권1호
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• pp.73-84
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• 2011

In the pathological theory of Oriental medicine, the concept of Ul(鬱) largely comprises the two meanings as follows. One is the concept used as the meaning of pathological state originated from stasis in Qi-Xie(氣血) or the function of internal organs. The other is the concept used as the meaning of Ul-disease(鬱病), which is a group of symptom that is mostly characterized by stasis in function of Qi system. The concept of Ul in the medical classics was originated from "Neijing(內經)", and in this book it was depicted as five-Ul(五鬱). Since the concept of Ul was depicted in "Neijing", many relevant theory about it had been developed on the basis of the theory in "Neijing", and in the theoretical development like this, the concept of Ul had become a little bit complicated. With regard to the historical change like this, this study is going to focus on some argument in Ming(明) dynasty, which asserted the existence of deficiency[虛證] in Ul that had opposed the general thought of that time usually recognizing the concept of Ul as [實證]. In this point of view, this study regards Zhang-zihe(張子和) as a doctor who had made an important role in the theoretical development of Ul after "Neijing", and will newly analyze the theoretical development of Ul on the basis of the Zhang-zihe's Ul theory, which is seemed to have played the main role in the formation of concept of Ul as excessive state[實證].