• 대한한의학원전학회지
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• 제21권1호
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• pp.27-42
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• 2008

It is generally called that the Donhwang Manuscript[敦煌本] "Sanghallon(傷寒論)" is all the series of documents relating to the "Sanghallon(傷寒論)", included in one of the testaments, which was, in 1900, originally found in the Janggyeong hole[藏經洞], Makgo cave[莫高庸], Donhwang(敦煌), Gamsuk province[甘肅省]. The consecutive numbers of the Manuscript are S 202 and P 3287, the former is called the "Sanghallon(傷寒論)" A-Manuscript[甲本] and the latter consists of the "Sanghallon(傷寒論)" B-Manuscript[乙本] and the "Sanghallon(傷寒論)" C-Manuscript[丙本]. The Donhwang Manuscript is a type of a hurt book, but not a complete form of a book. As the research conducted, it has been proven that the Donhwang Manuscript "Sanghallon(傷寒論)" has the academic values as mentioned below. First, it is highly valuable to inter-related study and revise the "Sanghallon(傷寒論)". Second, it is one of circumstantial evidences to have various kinds of versions of the "Sanghallon(傷寒論)". Third, its findings somehow wipes out arguments concerning with identifying authors of the "Sanghallon(傷寒論) Sanghanrye(傷寒例)" and the "Sanghallon(傷寒論) Byeonmaekbeop(辦脈法)". Fourth, it has turned out that the existing "Geumgweokhamgyeong" is not a forgery, but one of imparted versions of the "Sanghallon(傷寒論)" In conclusion, it could be acknowledged that the discovery of the Donhwang Manuscript "Sanghallon(傷寒論)" enables to arrange and revise the "Sanghallon(傷寒論)", and it has provided researchers with critical evidences about ascertaining many kinds of different versions of the "Sanghallon(傷寒論)". Moreover, we can also find the great contribution of this findings which could clarify various non-proven arguments within many experts and researchers.

• 대한한의학원전학회지
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• 제20권3호
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• pp.33-48
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• 2007

Before the advent of febrile disease theory, people had used Sanghallon's theory to cure febril disease. Therefore, Wu-Tang both suggested new prescription and used the former prescription of Sanghallon(傷寒論) in curing febrile disease. However, he didn't use the original prescription of Sanghallon and modified the quantity and ingredients properly. Through this process, the fault of Sanghallon was supplemented and the method of curing febrile disease was advanced. To research about this, it will be much easier to understand prescription of Sanghallon and even the treatments and views of Wu-Tang about febrile disease. In this study, I researched the way Wu-Tang applied prescription of Sanghallon, focusing on Decoction for Purgation, White Tiger Decoction, Decoction for Restoring Pulse which was used by Wu-Tang in various ways and applied in treatment of febrile disease.

• 한국의사학회지
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• 제32권1호
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• pp.33-42
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• 2019

Objective : Describe the phenomenon of "clear qi below, turbid qi above" as found in the Somun Eumyangeungsangdaelon (Major Essay on Yinyang Resonances and Appearances 素問 陰陽應象大論) and compare this pattern with water-grain dysentery and flatulence symptom patterns in the Sanghallon (Treatise on Cold Damage). Method : Study the annotation of the Hwangjenaegyeong (Yellow Emperor's Internal Classic 黃帝內經) and compare the results with the Sanghallon's water-grain dysentery and flatulence. Conclusions and Results : The causes of water-grain dysentery and flatulence are associated with the ascending and descending properties of Yin and Yang. Additionally, these symptoms can also be caused by pathogenic heat, turbid pathogenic factors, and interruption of the movement of clear and turbid qi. Aspects of water-grain dysentery resemble several patterns found in the Sanghallon. If caused by a weakness of yang qi, it resembles Sayeoktang (四逆湯) syndrome. Weakness of spleen qi resembles Ijungtang (理中湯) syndrome. Flatulence is similar to fullness in the chest syndrome, which in the Sanghallon is caused by an obstruction of cold qi. If there is excessive cold, water-grain dysentery is similar to the syndrome of Gyeolhyung (結胸). If the qi is not scattered, deficiency syndrome is similar to Gyejigejagyaktang (桂枝去芍藥湯) syndrome and excess syndrome is similar to Mahwangtang (麻黃湯) syndrome. When flatulence is caused by fever in chest, it is similar to Chijasitang (梔子?湯) syndrome. When caused by heat and phlegm build up in chest, it is similar to Sipjotang (十棗湯) syndrome.

• 대한한의학원전학회지
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• 제21권2호
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• pp.87-99
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• 2008

From pathological view, Gwoleumbyeong(厥陰病) may be explained as extreme reduction of Gwoleumgyeonggi(厥陰經氣) due to immoderate Wihan(胃寒). Also, concerning regions of human body, Gwoleumbyeong has close relation to lower abdomen and genital, which are the origins of Gwoleum meridian[厥陰經]. Therefore, it is appropriate that the nature of Gwoleumbyeong be described as Hangeukyangul(寒極陽鬱), rather than Sangyeolhahan(上熱下寒), Hanyeolchakjap(寒熱錯雜). Sangyeolhahan, Hanyeolchakjap does not represent Gwoleumbyeong to the full extent, in a sense that the term views Hanyeol(寒熱) as two equal rank, whereas pathogenesis of Gwoleumbyeong depends on the sole extremity of Wihan(胃寒). The reason that the nature of sanghallon(傷寒論) be regarded as Sangyeolhahan, Hanyeolchakjap has been lying on the presupposition that whole symptoms of Hangwol (寒厥), Yeolgwol(熱厥), diarrhea[下利], vomiting[嘔吐] and hiccup, from "Gwoleumpyeon(厥陰篇)",may be categorized into Gwoleumbyeong. However, the symptoms described above do not show Gihwa(氣化) characteristic of Gwoleum(厥陰) and follow the regional distribution of Gwoleumbyeong, from which it can be pointed that those symptoms have no relation with Gwoleumbyeong. Ever since the theory of Yukgigihwa(六氣氣化) was used to comprehend and interpret "Sanghallon", Gwoleumbyeong has been thought as equivalence of Gwol(厥), which led to misunderstanding of Sangyeolhahan, Hanyeolchakjap. However, Gwoleumbyeong from "Sanghallon" has been argued in specific, through the historical practice of Sanghan(傷寒) as pathogen, particular state of meridian and correlation of meridian and Byeongjeung(病證).

• 대한한의학원전학회지
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• 제19권4호
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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.

• 대한한의학원전학회지
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• 제20권1호
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• pp.137-149
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• 2007

Diagnostic method by taking pulse is generally accepted as a clinical diagnosis of today. Theoretical foundation of the method was laid by "Hwangjenaegyeong" and "Nangyeong". Since then, it was quoted by "Sanghallon" and systematically applied to diagnoses by making a diagnosis in the light of pulse condition and symptoms observed so that the original form of the method was shaped thereby. And therefore, theoretical significance of diagnostic method by taking pulse was drawn in this paper to define the theory of pulse feeling. Furthermore, this paper is corroborative of that the purpose of diagnostic method by taking pulse is to diagnose pyo-lee and jang-bu; wind-cold-warmth-heat; and deficiency and excess of gi and blood as well as substantially prove it with the texts of "Sanghallon".

• 대한한의학원전학회지
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• 제21권2호
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• pp.145-150
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• 2008

In this study, we investigated how prescriptions from "Sanghallon(傷寒論)", such as Oryeongsan(五笭散), Banhasasimtang(半夏瀉心湯), Dohaekseunggitang(桃核承氣湯), Jukyeopseokgotang(竹葉石膏湯), were applicated in Onbyeongjobyeon(溫病條辦). When applying prescriptions from "Sanghallon" onto Onbyeong(溫病), Odang had replaced warm, dry herbs with cool herbs which generate body fluid, considering general characteristics of onbyeong that may easily dry up and injure body fluid. In the case of Seuponbyeong(濕溫病), however, warm, dry herbs were also used, as well. Odang did not persist in the general characteristic of onbyeong, but composed prescriptions only based on pathological condition. From this, one can point out his precise thinking of Byeonjeung(辯證), and pragmatic nature of his study.