• 대한한의학원전학회지
• /
• 제29권2호
• /
• pp.187-202
• /
• 2016

Objectives : In this study, the relation of pathologic mechanisms of Samcho(三焦) in Hwangdineijing and Samcho-Sanghwa(三焦相火) is investigated for the purpose of understanding the concept of Samcho. Methods : The diseases and symptoms about Samcho(三焦) in Hwangdineijing and many important medical literatures including Sanghanlun(傷寒論) and Jinguiyaolue were selected and analyzed to overview the historical changes of pathologic mechanism about Samcho. Results : In comparison of the Pathologic Mechanisms of Samcho, the explanation of that in many medical literatures is different from that in Hwangdineijing, that is to say, the cause of diseases related to hyperactivity of Sanghwa became the main conditions of pathogenesis about Samcho while the blockage of qi stream through Samcho. Conclusions : The clinical expression of Samcho pathogenesis is fever with perspiration that means exhaustion of body fluid not only general fever of whole body.

• 동의생리병리학회지
• /
• 제21권2호
• /
• pp.362-369
• /
• 2007

Opinions about Simpo[心包:Xinbao], Samcho[三焦:Sanjiao] and Myoungmoon[命門:Mingmen] are controversial from begin of Oriental medicine [醫東學]. In this study I first will focus on each opinion about 3 things above that many doctors had mentioned before and find out the meanings that those doctors had tired to explain. Secondly I will try to consider the meanings of Shimpo Samcho and Myoungmoon themselves. Thirdly I will explain that the relations between Shimpo, Samcho and Myoungmoon by theories of Organs[臟腑]and Meridians[經絡] Korean Oriental Medicine and the substantial meanings through those works that I mentioned above. Finally I could have conclusions about Shimpo, Samcho and Myoungmoon. Shimpo is a intermediation between Shim[心:Xin] and Shin[腎:Shen] at the point of Shimshinsanggyo[心腎相交:Xinshenxiangjiao] and Myoungmoon is a intermediation also as same as Shimp although shimpo is based on Shim and Myoungmoon is based on Shin. sanghwa[相火:Xianghuo] is related to Shimpo and Myoungmoon at the view of the naming structure of Meridians. Each Shimpo and Myoungmoon has the meaning of Sanghwa. Samcho is suppose to be tube structure and have a pair with Sanghwa because of position in the naming structure of Meridians so it contains Sanghwa as a pathway of Sanghwa.

• 대한한의학원전학회지
• /
• 제22권4호
• /
• pp.55-66
• /
• 2009

The formative procedure of five-viscera has been explained for the restriction[相克; 己勝] and the reverse restriction[相侮, 勝己] in five phase theory on the medical literatures from ancient times. In the formative procedure of five-viscera, it would seem that two theories are mutually contradictory. But this problem is solved in the view: As the upward, downward movement and the circulation progress, five-viscera and five-bowels develop. In brief on the formative procedure of human viscera and bowels, first, the circulation of five-viscera and five-bowels forms three phase of upper-middle-lower(fire-earth-water), and these phases generate Triple energizers[Samcho, 三焦], consequently it is to be five-viscera and six-bowels, to be formed 'Meridian and collateral[Gyeongnak, 經絡]' in that order. The triple energizers is situated in middle stage of formation of 'Vicera' and 'Meridian and collateral' on developing stage. It would be thought that Triple energizer meridian[Susoyangsamchogyeong, 手少陽三焦經] is formed in procedure of Meridian and collateral after formation of upper-middle-lower of the triple energizers.

• Korean Journal of Acupuncture
• /
• 제25권4호
• /
• pp.1-15
• /
• 2008

Objectives : This study is designed to investigate the association between Samcho-gyeong(TE) and the lower branch of Meridian system. Methods : The base of the study was established by searching for the historic conception of Samcho. Thereafter the meaning of lower correlation was considered and the property of lower part of Samcho Meridian system studied. Results : Samcho is a kind of Yug-Bu(Six hollow viscera, 六腑). It is a functional internal organ, which has been continuously controversial in history. It covers wide range of the internal organs and plays various kinds of roles. Samcho and Simpo lack in interrelation of obverse and reverse. The conception of Sanghap(Upper correlation, 上合) in Naegyeong supplements the deficiency. To establish the conception of Sanghap between Yug-Bu and Hand meridians, there should be established the conception of Hahap(Lower correlation, 下合) between Yug-Bu and foot meridians for treating lower parts. The existence of Hahaphyeol(Lower confluent points, 下合穴) reveals that there were a lot of limits in treating JungHa-cho(Middle and Lower energizers, 中下焦) diseases only with the acupoints of the Hand meridians. Jogsamcho(Triple energizer of foot, 足三焦) meridian written in Taeso(太素), corresponds to the lower leg, and it is believed that it engages in treating diseases in the trunk of the body and Hacho(Lower energizer, 下焦). Conclusions : Therefore, it is believed that the lower part of meridian of Samcho can deal with the symptoms of lower back pain, leg pain, bladder disease, and so on. This study is meaningful in that it expands the range of treatment in acupoints of the regular meridians.

• 동의생리병리학회지
• /
• 제19권1호
• /
• pp.8-14
• /
• 2005

This paper is mainly on the medical comments in ${\ulcorner}$Sanbeon-bang(刪繁方)${\lrcorner}$. Among the medical comments in ${\ulcorner}Sanbeon-bang{\lrcorner}$, the Ojang-noron(五臟勞論) which deals with the Hanyeolheosil(寒熱虛實) of Ojang(五臟) and Yukgeuknon(六極論) which deals with the Hanyeolheosil of 'Geun-Maek-Yuk-Gi-Gol-Jeong(筋脈肉氣骨精)', remain perfectly. By way of these theories, it argues on various types of pathogenic states and syndromes. Related to the Ojang-noron, ${\ulcorner}Sanbeon-bang{\lrcorner}$ suggests a characteristic tonifying method which is 'Exhaustion syndromes should tonify the son organ(勞則補子法)'. It is the supplement of traditional 'Reinforcing the mother organ when treating cases of deficiency(虛則補其母)'. With the Ojang-noron, the comments about 'Samcho(三焦)' remain relatively intact in ${\ulcorner}Sanbeon-bang{\lrcorner}$. The contents are based on ${\ulcorner}$Yeongchu Yeongwisaenghoe(靈樞 營衛生會)${\lrcorner}$, combined the contents of ${\ulcorner}$Nangyeong 31st difficulty(難經 三十一難)${\lrcorner}$ and the meridian line in ${\ulcorner}$Yeongchu Gyeongmaek(靈樞 經脈)${\lrcorner}$. They were quoted untouched in ${\lrcorner}Cheongeumyo-bang{\lrcorner}$ by Son Sa-mak, and became the fundamental structure of Samcho-theory of after ages. Among the medical comments in ${\ulcorner}Sanbeon-bang{\lrcorner}$, there has been much dispute over the problem about 'Chu-Tae-eum(秋太陰), Dong-So-eum(冬少陰)'. This study will pay attention to the connection between Wang Bing's views of ${\ulcorner}Sanbeon-bang{\lrcorner}$ for compilation of ${\ulcorner}Chaju-Hwangje-Naegyeong-Somun{\lrcorner}$ and the original ${\ulcorner}Sanbeon-bang{\lrcorner}$. Judging from this study, Wang Bing may have referred to ${\ulcorner}Sanbeon-bang{\lrcorner}$, ${\ulcorner}Oedaebiyo-bang{\lrcorner}$ or another medical book of similar stock, and from this he may have reconstructed the attribute of Eum-Yang(陰陽) which is related to Pye and Sin. Wang Bing's disciples may have referred to ${\ulcorner}Sanbeon-bang{\lrcorner}$, or with Wang Do, the writer of ${\ulcorner}Oedaebiyo-bang{\lrcorner}$, building up the main medical current in those days.

• 대한한의학방제학회지
• /
• 제22권1호
• /
• pp.65-78
• /
• 2014

Objectives : The purpose of this study was to investigate the interpretation of the Ondam-tang(Ondam-tang, here-in-after referred to as "ODT") prescription in order to obtain the evidence for clinical applications. Methods : We have analyzed the interpretation on the ODT prescription through translations and comparisons based on classic books about the oriental medical prescriptions. Result : 1. ODT was first mentioned in the Jiyangfang(集驗方) which was quoted in the Waitaimiyao (外臺秘要). After that, in book Sanyinjiyibingzhengfanglun(三因極一病證方論), Chen-yan(陳言) completed and recorded in a book organizing prescriptions of ODT now in frequent use. 2. The Banha(半夏) removes the dam(痰-phlegm) and relieves emesis. The Jinpee(陳皮) encourages strengths, and the Bokryoung composes oneself and produces the water. The Licorice(甘草) relieves people's mind, and the Ginger relieves gastrointestinal problems and relieves emesis. Juk-yeo(竹茹) abate of the fever of the Sangcho(上焦). Jisil(枳實) encourages strength, controlling Samcho(三焦) as releasing the congestion of energy. In these ways, numerous symptoms resulted from the imbalances of the Gallbladder(膽) are treated. 3. Meaning of "on(溫-warm)" in ODT regains the original characteristic of the Gallbladder(膽). 4. Treatment mechanism of ODT is 'cooling the Gallbladder(膽)' and 'remedies Samcho(三焦)' and 'eliminates dam(痰)' and 'cure Kiwool(氣鬱-which is kind of depressions) and Saengyen(生涎-which is kind of phlegm)' and 'removes a mismatch between Gallbladder(膽) and Stomache(胃)'. Conclusion : In this study, we have demonstrated various methodologies. This paper will be useful to the future researchers and clinicians to conduct a study on herbal medicines such as the ODT.

• 대한한의학원전학회지
• /
• 제21권1호
• /
• pp.63-78
• /
• 2008

In Korean Traditional Medicine(K.T.M.)'s theory, there are some important constitutions which constitute the human being. They are Jeong(精), Gi(氣), Sin(神), and Hyeol(血). Jeong(精) is the essential substances which constituting human body and maintaining life's activities. Gi(氣) is the vital energyor functional activities of human body. Sin(神) is a kind of Gi(氣) which is related to mentality, consciousness and thinking. Hyeol(血) is the red fluid circulating through the blood vessels and nourishing the body tissues. When a man is born, he takes Jeong(精) from his father, and Hyeol(血) from his mother. So father' s Jeong(精) and mother' s Hyeol(血) became the source of their children's Jeong(精), Gi(氣), Sin(神), Hyeol(血). But after be borning, man need to make Jeong(精), Gi(氣), Sin(神), Hyeol(血) by himself from Foods and drinks[水穀]. This thesis was written to explain a process or a system how the Foods and drinks[水穀] change to human's Jeong(精), Gi( 氣), Sin(神), Hyeol(血). When the food and drink[水穀] put in human's mouth, Five Bu[五腑] primarily digest and change to food and drink[水穀]'s Essence and nutrients which is similar to chyme or chyle[乳廳]. Secondarily, Five Jang[五臟] make Gi(氣), Jinaek(津液) - the body fluid, Jeong(精), Wigi(衛氣) - the defensive Gi, and Yeonggi(營氣) - the nutrient Gi circulating the Meridians, and Hyeol(血) from that food and drink [水穀]'s Essence and nutrients. And the information of every processing is reflected in urine. 50 the digestion is accomplished at not only Five Bu[五腑] but also five Jang[五臟]. The concept of digestion in this thesis is including both catabolim[異化作用] and anabolism [同化作用]. Samcho(三焦) is the recognition to the process of this digestion - ctabolism and anabolism in three part.

• 대한한의학원전학회지
• /
• 제23권3호
• /
• pp.23-48
• /
• 2010

Onbyeong(溫病) is called an acute epidemic febrile disease caused by warm pathogen, a major symptom of Onbyeong is high fever. Doctrine of Onbyeong is a study of an occurrence, progress and treatments of an acute epidemic febrile disease. Doctrine of Onbyeong is valid in the Cheong Dynasty at China. Now, a theory of doctrine of Onbyeong at China and Korea is being applied in not only an acute febrile disease but also many other lifestyle diseases. Onbyeongjobyeon is a book written by Oguktong(吳鞠通). Oguktong was influenced by Jangjung-gyeong(張仲景) "Sanghanron(傷寒論)". Oguktong had organized Seopcheonsa(葉天士)'s medical thoughts and Oguktong's medical experiences. A Samcho(三焦) deteriorated case is divided into three groups - Upper, Middle and Lower-energizer - that is discussed of a vertical progress of Onbyeong. And a Wigiyeonghyeol(衛氣營血) deteriorated case is divided into four groups - Wi, Gi, Yeong and Hyeol - that is discussed of a horizontal progress of Onbyeong. In Korean medicine, there are four types of diagnosis which are watching, listening, asking and taking. Informations, got by four types diagnosis are synthesized and classified for medical treatments. A pulse diagnosis belongs to a method by taking a wrist among four diagnosis. A Korean Medicine doctor makes a conclusion of cause, region and condition of disease by taking a pulse. Because all organs in human body are connected by a meridian system. organs conditions are reflected in a meridian system. So by taking a pulse, a progress and a prognosis of disease is diagnosed In this thesis, by taking a pulse on "Onbyeongjobyeon(溫病條辨)", a location and a feature of disease's cause with weakness and strength of a vital force are examined, and a character of a pulse diagnosis of Onbyeong is examined.