• Journal of Korean Medical classics
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• v.22 no.4
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• pp.249-253
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• 2009

The popular edition of "Hwangjenaegyeong somun(黄帝内經 素問)" was established by Wangbing(王冰)'s revising and annexing notes in the Dang(唐) Period. He revised "Jeonwongibon(全元起本)" which became the edition we currently know widely. To know how "Somun(素問)" had been handed down from the Su(隋) Period to the Dang(唐) Period before the establishment of Wangbing(王冰) 's edition, we reviewed the citation of "Somun" in the four books: "Ohaengdaeui(五行大義)", "Jebyeongwonhuron(諸病源候論)", "Sagijeong-ui(史記正義)", and "Oedaebiyobang(外臺秘要方)". As a result, it has been discovered that even if the reference was written as "Hwangjesomun(黄帝素問)" or "Somun(素問)", they did not correspond with the currently established "Somun(素問)" in many cases. On the other hand, there were identical sentences to the current "Somun(素問)" among the cited parts; whereas "Yeolron(熱論)" and "Jahakron(刺瘧論)" were often cited in the medical books such as "Jebyeongwonhuron(諸病源候論)" and "Oedaebiyobang(外臺秘要方)", "Yeolron(熱論)" and "Jahakron(刺瘧論)" were often cited. Thus, we can suggest that the relevant content of "Somun(素問)" should be considered important in the period in question and further that the concept of disease symptom might have changed in those days.

• Journal of Korean Medical classics
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• v.22 no.4
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• pp.51-54
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• 2009

While we study the book "Somun(素問)", we have to take Wangbing(王冰) Note as reference, which has to be understood by later generation on reading the book Sin-gyojeong(新校正) of Imeok(林億) from Song dynasty. At the final period of Edo in Japan, the famous Han medical expert, Yamada(山田) Gyoukou(業廣) sought a complete new way to compile a book named "Somunchajujipso(素問次注集疏)", a notes and commentaries work combined the original text of "Somun(素問)", Wangbing(王冰) Note and Sin-gyojeong(新校正) by taking the reference of generations medical books and notes both China and Japan. There have been many books to give notes on "Somun(素問)" in many generations, but less of them giving notes to the original text, but to Wangbing Note a little bit at most. In "Somunchajujipso", textual research and notes are given as a special example to the forward, original text and explanation part of "Somun", Song dynasty edition. Especially the detail explanation to the forward part of Imeok(林億), no one has done better than Gyoukou(業廣) until now. It sufficiently shows Gyoukou's(業廣) enriched knowledge accumulated by years hard research in Confucian classics, history and medical books, which enable it a worthy reference statement. The issued of the book "Somunchajujipso(素問次注集疏)" expands a new area for the research of "Somun" and present new research improvement of "Somun" in Japan.

• Journal of Korean Medical classics
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• v.24 no.6
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• pp.1-13
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• 2011

Objective : I tried to turn out the fact that acupuncture treatment was originated from the sentences in "Yihapjinsaron of Somun(素問 離合眞邪論)". Method : I analyze the sentences in "Yihapjinsaron of Somun(素問 離合眞邪論)" by comparing the ponies on it and acupuncture books, Yi Ceon(李梴)'s "Medical beginner's book(醫學入門)". Conclusion : Making this research, I discovered Du Taesa(竇太師) primarily called it '14 finger strengthing-eliminating treatment methods(手指補瀉法)' in his book, "Acupuncture Guidance(鍼灸指南)" and he made full use of it in acupuncture clinic. Seo Bong(徐鳳) & Go Mu(高武) cited the 14 methods in their works, "Acupuncture Completement(鍼灸大全)" & "Acupuncture Essence(鍼灸節要聚英)", but they did not state their own views that this 14 methods ware derived from "Somun(素問)". Conclusion : I knew great acupuncture specialists and Yi Ceon(李梴) finally regarded the sentences in "Somun(素問)" as basic & complementary acupuncture techniques of "Acupuncture Guidance(鍼灸指南)" in their works. They hoped to let many acupuncture clinicians use the finger strengthing-eliminating treatment methods more often.

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.3
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• pp.627-645
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• 2004

The purpose of this studies was to examine the difference of the original text in Dongeuibogam and the text of reference books in Dongeuibogam. So, we selected the part of the Ong-Juh(carbuncle) Gathering of Dongeuibogam, made a comparative study of the original text and the text af reference books cited in Dongeuibogam. The results are as follows; The Chapters Name cited from Somun(素問) were 'Somun-sengitongchungron'(素問·生氣通天論), 'Somun-Kiguelron'(素問·氣厥論), 'Somun-kihulron'(素問·氣穴論) 'Somun-megyojungmiron'(素問·脈要精微論), 'Somun-yungyangbulron(素問·陰陽別論), 'Somun-yungyangung sangderon'(素問·陰陽應象大論), etc. The Chapters Name cited Youngchu(靈樞) were 'Youngchu-ong-juh(靈樞·癰疽),' Youngchu-okphan'(靈樞·玉版), 'Youngchu-mekdo'(靈樞·脈度), etc. There were seven errors in the name of reference books. The original text of reference books was not cited as it were and some paragraph and characters were omitted as far as the meaning was not changed or added to make the meaning clearer We though it was supposed that 'yorjatu(女子妬)' was changed to 'yorjagu' in 'Jungongjuhsajibubun(定癰疽死之部分) , 'megraechaesab'(脈來滯澁) was changed to 'megraedaesab' in 'ongjuhmeg'(癰疽脈). The drugstuffs consisted of the prescription were mainly arranged in quantity order.

• Journal of Korean Medical classics
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• v.22 no.1
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• pp.1-14
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• 2009

In this study, we try to solve some issues of Gi(氣) conversion in "Somun(素問) Eumyang-eungsangdaeron(陰陽應象大論)", through comparison of related annotations. Through this analysis we can again review the cognition of movement and changes of Gi(氣), one of the most important aspects in Oriental medicine, so to have a chance to criticize a view of the world in western science, excessively leaned to material viewpoint. In the process of Gi conversion, the creation of Jeong(精), one of the most essential elements, is the last goal, but physical element for example Mi(味, taste) or Hyeong(形, shape) could not be directly converted to Jeong(精) without Gihwa(氣化, vaporization) and circulation of Gi(氣). And who controls conversion to Jeong(精) is human spirit, that joins with Jeonggi(精氣), it has been kept in and come from Jeong(精). That spirit based on Jeong manages the whole process of Gi conversion.

• Journal of Korean Medical classics
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• v.22 no.1
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• pp.103-109
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• 2009

It was described in "Somun Jogyeongron" that Eum(Yin)-Yang' deficiency, excess and exuberance. According to "Somun Jogyeongron", It was known that the syndrome of Yang deficiency and exuberance is belong to external contraction, Eum deficiency and exuberance is belong to internal damage. The syndrome of Yang deficiency is belong to Gyejitang[contraction of wind] which constitutional weakness as the main etiological factor of deficiency conditions. The syndrome of Yang exuberance is belong to Mahwangtang[cold damage] which constitutional strong as the main etiological factor of exuberance conditions. Eum deficiency is so dysfunction of the spleen and stomach that Eum fluid and essence is not engender, distributed. So the dysfunction of spleen and stomach makes dampness-heat obstruction and then makes Internal heat at last. The syndrome of Eum deficiency is applicable to bojungikgitang. As contrasted with Eum deficiency, Eum exuberance is occurred cold-dampness obstruction, which we call 'Eum exuberance'. The syndrome of Yang exuberance is applicable to Ijungtang. In the light of "Somun Jogyongron", We explain that the syndrome of Yin deficiency and Yin exuberance, which was caused by dampness-heat, cold-dampness obstruction and internal damage based on disorder of the spleen and stomach.

• The Journal of Korean Medical History
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• v.26 no.1
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• pp.9-18
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• 2013

This study examines the meaning of classical texts in contemporary society. Drawing on an anthropological investigation of Somun Hakhoe, an association of Korean medicine doctors in South Korea, and its foundational text "Somun Daeyo", the present study explores the interconnectedness of medical texts and medico-social practices in bringing medical tradition into the contemporary era. The themes that author Lee Kyu-joon emphasizes in "Somun Daeyo" are thoroughly embodied in Somun Hakhoe's medico-social practices, such as the study activities based on "Somun Daeyo"(in particular, on Somun Buseol, the five articles written by the author, attached to "Somun Daeyo"), the focus on Buyang theory(扶陽論), and the distinctive feature of composing formula. The ethnographic data collected about the group activities of Somun Hakhoe also demonstrate that the social relationship of the teacher and disciples plays an important role in bringing East Asian medicine into the present. This study articulates the significance of the interaction between the classical text and the medico-social practices around it. The dynamism taking place in the interaction points to the "living tradition" actively flowing rather than being static in the past. This study illustrates the close relationship between medical history and medical anthropology and encourages more studies of classical texts based on the intimate relationship between the two disciplines.

• Journal of Korean Medical classics
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• v.22 no.3
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• pp.291-297
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• 2009

It is difficult that we understand "Due to pathogenic Gi(因於氣)" in "Somun(素問) Saenggitongcheonron(生氣通天論)", because that is too many comments. We are to interpret Gi(氣) as Wind(風) or Anger(怒). However, the most reasonable explanation is to Yang-Gi weakness(陽氣虛). In other words, pathogenic Gi of four seasons should violate Yang-Gi(陽氣) and become a Yang-Gi weakness. Sayu(四維) can be interpreted as limbs[四肢], the last month of each of the four seasons[四季], four seasons[四時]. It is a logical view of the four seasons. This meaning is that it was already Yang-Gi weakness state by pathogenic-Gi of four seasons which violate Yang-Gi(陽氣), again the pathogenic Gi of four seasons violate Yang-Gi. As a result Yang-Gi will drain.

• Journal of Korean Medical classics
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• v.20 no.3
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• pp.9-22
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• 2007

We got some conclusion like below. after comparison and consideration mainly with commentary of "Somun(素問)", "Uihakyimmun(醫學入門)"about pulses, reasons, symptoms, treatments of HaeYok. The name of Haeyok was appeared "Somun(素問)", "Youngchu(靈樞)" for the first time, and from then 'Treatment From Pulse' was promoted into details. About the Pulse of Haeyok, every doctor followed the 'chokmaekwansaek' mentioned in "Somun Pyoungingisanglon(素問 平人氣象論)". But the letter 'wan(緩)' in 'chokmaekwansaek' was translated not pulse but drooped skin in "SomunKumsok(素問今釋)". On the reasons of Haeyok, we can lot out in detail like next; (1) heat of liver and abdomen, lack of blood. (2) declining Gi, little blood, (3) declining and little Gi of spleen, (4) Lack of Gi and Blood, (5) weak kidney energy, (6) nutritional vacancy, (7) no energy circulation from hardened kidney, (8) exogenous disease on void kidney (9) both weak meridian of liver, kidney. And it can be divided broadly into two groups; weak liver and kidney, declining and little Gi of spleen. The symptoms of Haeyok is that patient feels cold, but really that is not cold, feels weak, really not weak, feels vigorous but not. So hardly be named. the members are exhausted, people get lazy, annoying, sick. and have no vitality. Treatments about this, some prescriptions are suggested such as Baekhaptang(白合湯) from "Naekyoungsupyoubanglon(內經拾遺方論)", Yishintang(利腎湯) from "Hwangjesomunsonmyoungbanglon(黃帝素問宣明方論)". In "Dongyanguihakdaesajon", there's some treatment according to some reason; when we are lazy and don't know where is sick, use Haryoungmansudan(遐齡萬壽丹) or Shinsongijedan(神仙旣濟丹), When it is from Liquor, use Galhwahaedokdan(葛花解毒丹), When from humidity use Gamichulbutang(加味朮附湯), from cold use Ganghwalchunghwatang(羌活沖和湯), and when it comes from instable menstruation, it will be good Gamisoyosan(加味逍遙散). And treatment principle from "Uihakyimmun(醫學入門)" is that "Circulate Gi and blood, be thin skin, prescribe exogenous disease over for void organs."

• Journal of Korean Medical classics
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• v.22 no.2
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• pp.1-22
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• 2009

The existing interpretations and translations do not give adequate explanations about hidden meanings of the oriental theory, making it not easy for other researchers not majoring in oriental medicine to understand oriental medical classics. For other researchers who are trying to understand oriental medical classics and perform interdisciplinary co-research, we suggest there should be more detailed explanations about the hidden meaning of oriental theory such as Eumyang(陰陽, Yinyang) theory, Five-phase[五行] theory, Un-gi(運氣) theory. This paper, interpreting and translating the east(東), the west(西), the south(南), the north(北) in "Hwangjenaegyeong Somun(黃帝內經 素問)" focusing on the meaning of each character, will be a good example of such detailed explanation.