• Journal of Korean Medical classics
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• v.23 no.1
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• pp.303-316
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• 2010

Ijema's four constitution theory is the result of creative succession which is originated from the "Hwangjenaegyeong(黃帝內經)", and shaped up as "Sanghanron(傷寒論)", the key of Ijema's theory would be the re-explnation of the Sameum-Samyang pattern identification. therefore, we should recognize that the four constitution theory is related to the Sameum-Samyang identification of "Sanghanron(傷寒論)". And is even on the mutual supporting relation. from this point of view, the "Dong-uisusebowon(東醫壽世保元)" could be valuated as a commentary of "Sanghanron(傷寒論)" which shows us that how to review the Sameum-Samyang identification as the point of characteristic of four constitution theory.

• Journal of Korean Medical classics
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• v.19 no.4
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• pp.169-181
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• 2006

The Samyang-Sameum(三陽三陰) is the movement form peculiar to the cosmic dual forces. Since Byunggi(病氣) along with the Gyungkki(經氣), The Samyang-Sameum(三陽三陰) is the standard for a diagnosis of a disease's outbreak and change. Anyone of The Samyang-Sameum(三陽三陰) can cause a disease in a Gyungkki(經氣) because each and every human being has different Gyungkki(經氣). And, a disease may outbreak by anyone of Wind-Cold-Warmth-Heat(風寒溫熱). Guiding principles of the six Meridians(六經提綱) is set to diagnose which one of the Gyungkki(經氣) causes a disease. Sanghallon(傷寒論) shows several measures to diagnose the lapse of a disease at the beginning stage of external affection(外感) by Wind-Cold(風寒). It is most serious when the Jeongyung(傳經) symptom appears within 6 to 7 days after a disease outbreak since it indicates the exhaustion of true Eum(眞陰). It means the lapse of a disease that formation of dry stool(燥尸) by fast Jeonsok(轉屬) to Yangmyeong(陽明) after a Taeyang(太陽) is diseased. It also means that a position of disease is worsening by a sticking phase of disease when Yipeum(入陰) symptom after anyone of Samyang-Sameum(三陽三陰) is diseased.

• Journal of Veterinary Clinics
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• v.8 no.2
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• pp.177-182
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• 1991

In order to develop an effective methods of electroacupuncture regional analgesia for Cattle, six adult Korean-native cattle, which were healthy and had ordinary perception response, were examined on the study. Using them, there were treated with six different prescription applying on six mendian points including Samyang Rack, Keud Mun, Bu Yang, Sameum Kyo, Backhyo and Hu Hae. The results are summerized as follows. 1 In the case of the acupuncture treatment on Samyang Rack and Keuk Mun located on both fore-legs. the good effect of regional analgesia was obtained toward the anterior part of cattle; on the other hand, when treated with Bu Yang and Sameum Kyo at both hindlegs. the same result were represented toward the posterior part. 2. The level of the electronic current of each electro-acupuncture treatment for bovine regional analgesia was proved to necessitated the same amount of which had given body general electro-acupuncture analgesia. 3. Any significant changes could not find out the hematological and biochemical values of all acupuncture-treated cattle during the experiment. 4. Each elector-acupuncture prescription appeared to be considerably effective for bovine regional analgesia, and also showed the possibility on applying the standing position of cattle for various surgical treatment regardless its operation areas.

• Journal of Korean Medical classics
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• v.23 no.6
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• pp.51-72
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• 2010

The Jeokseokji-uyeoryang-tang(赤石脂禹餘糧湯) text of "Sang-hanron(傷寒論)" is adopted in the chapter of So-eumin Interior Disease Pattern in "Dong-uisusebowon(東醫壽世保元)". In this study, I have attempted to analyze the Jeokseokji-uyeoryang-tang(赤石脂禹餘糧湯) texts for the purpose of understanding the So-eumin Interior Disease Pattern thoroughly. In specific, Ijema(李濟馬) stated that the Simhabigyeong(心下痞硬) symptom of the Jeokseokji-uyeoryang-tang(赤石脂禹餘糧湯) text is identical to the symptoms of other conditions that apply Sasimtang(瀉心湯). Which means that the disease pattern of Jeokseokji-uyeoryang-tang(赤石脂禹餘糧湯) is a intensified condition of that of Sasimtang(瀉心湯). Next, unlike Jang Jung-gyeong(張仲景) and other annotators of "Sang-hanron(傷寒論)", Ijema(李濟馬) did not perceive Ijungtang(理中湯) to manage the central cho(中焦). Instead, he perceived it appropriate for Tae-eumbyeong(太陰病_disease of Tae-eum), bringing the meaning of Jeokseokji-uyeoryang-tang(赤石脂禹餘糧湯) into the category of Sameumbyeong(三陰病_disease of the three eum). With this, he made it possible to compare and analyze the texts based on the Sameum/Samyang(三陰三陽) theory. Lastly, Ijema(李濟馬) perceived the symptoms of Jeokseokji-uyeoryang-tang(赤石脂禹餘糧湯) as So-eum pattern, and categorized it into Tae-eum pattern. Following this, a comprehensive review of Ijema(李濟馬)'s unique understanding of the Jeokseokji-uyeoryang-tang(赤石脂禹餘糧湯) text and its implications were discussed. This part is not included in this article, however, and will be exclusively dealt with in a subsequent article.