• Journal of Korean Medical classics
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• v.36 no.3
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• pp.27-54
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• 2023

Objectives : To determine the background against which Zhishi has been applied to treat Pi pattern, through examination of changes in Pi pattern treatments in a historical context. Methods : The properties and nature of Zhishi as written in multiple bencao texts were analyzed. In addition, understanding of the Pi pattern, the changes in its treatment were examined diachronically based on opinions of Zhang Zhongjing, Zhugong, and Li Dongyuan. Examples of Zhishi application in Pi pattern treating formulas were collected and their mechanisms analyzed. Results : Zhishi is strongly effective in relieving accumulation and stagnation, due to its properties of dispersing and lowering. The early view of contrasting Pi with Jiexiong shifted to viewing the Pi pattern as an inner damage, from the perspective of rising and lowering of the Qi mechanism based on the Spleen and Stomach. As a result, Zhishi became a key ingredient in the treatment of the Pi pattern. Conclusions : As the perspective of seeing Pi as one end of the Yin-Yang coupling with Jiexiong from the Shanghanlun shifted to seeing it as a problem of Qi mechanism of the Spleen and Stomach, Zhishi became a key ingredient in the formulas to treat Pi pattern. The complexity of Zhishi's direction made it appropriate to treat the changed Pi pattern.

• Journal of Korean Medical classics
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• v.27 no.2
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• pp.1-23
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• 2014

This paper is sequel to the paper titled 'A study on research methodology of the quoted verses in Dong-uisusebowon(2)'. In the previous study, Tao-ren-cheng-qi-tang(桃仁承氣湯) and Di-dang-tang (抵當湯) lines from Shanghanlun quoted in the Dong-uisusebowon were examined. Through this study, we learned that Heo, Jun corrected these texts in the Dong-uibogam to avoid logical contradiction, which were again quoted by Yi, Jema in the Dong-uisusebowon. Thus the quotations in Yi's book were also corrected of the contradictory lines as found in the source text, Shanghanlun. In this paper, I would like to examine the lines regarding Jeokseokji-uyeoryang-tang(赤石脂禹餘糧湯) and Gan-cao-xie-xin-tang(甘草瀉心湯). Firstly, in the case of Jeokseokji-uyeoryang-tang(赤石脂禹餘糧湯) lines, many changes in contents were made to resolve contradiction within the lines as previous cases. By quoting the Dong-uibogam directly, Yi, Jema inherited the thoughts of Heo, Jun in his work. Secondly, in the case of Gan-cao-xie-xin-tang(甘草瀉心湯) lines, Heo, Jun suggested new perspectives on Pi(痞, stuffiness) and Jie-xiong(結胸, chest bind) different to those of Zhang Zhong Jing, based on empirical knowledge of later days. Yi, Jema quoted these corrected lines, which implies Yi's agreement to the theories of Heo. However, Yi made clear his difference in perspective with Heo through his unique theory of the Four(Sasang) Constitutions. I conclude my research regarding quotations in the Dong-uisusebowon by stressing the necessity of research on the Dong-uibogam prior to any further research regarding quotations in the Dong-uisusebowon.