• Journal of Korean Medical classics
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• v.20 no.3
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• pp.49-56
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• 2007

The "Somun Jogyongron(素問 調經論)" describes excess and deficiency syndromes. The study suggests that excess syndrome(實證) is caused by vigorous pathogenic fire(火邪)(the spirit(神)), pathogenic dryness(燥邪)(Gi(氣)), pathogenic wind(風邪)(blood(血)), pathogenic dampness(濕邪)(physique(形)) or pathogenic coldness(寒邪)(will(志)). When pathogenic fire is dominant within the body, Gi and blood becomes excessive and come out of the body, but the body cannot take them back, leading to the symptom in which the patient cannot stop laughing. When pathogenic dryness prevails, the lung(肺) cannot function properly. This means that the convergence(收斂) function of the clearing the lung and descending Gi(肅降) is deteriorated, and the patient shows symptoms of dyspnea and cough. Strong pathogenic wind increases the ascencling Gi in the liver(肝氣) and fuel angry emotion when the patient becomes upset. When pathogenic dampness is dominant, spleen(脾) function drops due to lumping effects, and the patient will experience abdominal distention(腹脹), which will disturb urination and defecation. When pathogenic coldness prevails, abdominal distention occurs due to condensating effects, and Yang Gj(陽氣) in the kidney(腎) is disturbed, leading to digestion disorders and eventually water-grain dysentery. Deficiency syndrome is caused by the lack of essential Gi(精氣) in the five viscera(五藏). Deficiency of sprit means the lack of Gi in the heart(心氣), so the patient becomes vulnerable to sadness. Deficiency of Gi means the lack of Gi in the lung(肺氣), so the patient may have breathing disorders. Deficiency of blood means the lack of Gi in the Liver(肝氣), so the patient can be easily scared. Deficiency of physique means the lack of Gi in the spleen(脾氣), making it difficult to use arms and legs. Deficiency of will means the lack of Gi in the kidney(腎氣), so Gowl syndrome(厥證) can ensue.

• Journal of Korean Medical classics
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• v.24 no.1
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• pp.95-105
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• 2011

The cough is generally known as a symptom occurred from Lung. But it was descriptive of the symptom every internal organs can cause in "HwangjenaegyeongSomun Haelon". The reason is that, when a pathogenic Gi attack human body, the body skin which have the relationship to Lung is attacked firstly. But the internal organs preside over each seasons of the year, so the season's presiding organ is ultimately attacked. And in "Somun Haelon" the partner symptoms of five solid organs cough and six hollow organs cough are being described, so we can distinguish between each internal organs coughs. Clinically, the cough is most common symptom and one of the most difficult symptom. In my opinion, the origin organ of cough is very various, but the doctor fix their thinking to the Lung, so the cough became a most difficult symptom. This thesis describe pathogenesis and partner symptoms of five solid organs cough and six hollow organs cough. And illustrate clinical examples and some medical prescriptions. Intend to show that various treatment after differentiation of syndromes[辨證施治] surely needed for effective curing of a cough.

• Korean Journal of Acupuncture
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• v.23 no.4
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• pp.59-65
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• 2006

Objectives : By comparing the correspondence of Three Eums and Yangs (三陰三陽) to calendr in ${\ulcorner}Somun\;Make'ae{\lrcorner}$ with twelve principal divinatory symbols, this paper intends to explain the exterior and interior of meridian system using the phenomena of the trigrams from Juyeok(卦). It also tries to relate the phenomena of the trigrams with the characteristics of the original Gi (本氣) of Three Em and Yangs tough the interpretation of Three Eums and Yangs assigned to twelve principal divinatory symbols. Methods : This paper compares the correspondence of Three Eums and Yangs to calendar in ${\ulcorner}Somun\;Make'ae{\lrcorner}$ with twelve principal divinatory symbols. By this, it traces the making of the exterior and interior relationship between Taeeum (太陰)-Yangmyeong (陽明), Soeum (少陰)-Taeyang (太陽), and Gworeum (厥陰)-Soyang (少陽) through the phenomena of trigrams assigned to Three Eums and Yangs. It also interprets Three Em and Yangs assigned to twelve principal divinatory symbols, using the original Gi of the six atmospheric influences(六氣). Results and Conclusions : Three Eums and Yangs in ${\ulcorner}Somun\;Make'ae{\lrcorner}$ signify the six meridians of the leg. Soeum (少陰) is assigned to October in ${\ulcorner}Somun\;Make'ae{\lrcorner}$ but it is more appropriate to assign it to July. If Soeum (少陰) is assigned to July, Three Eums and Yangs have phenoma of the trigrams with Em and Yang lines (陽爻) counter to each other, and can be explained as the exterior and interior relationship. lastly, in case of Three Eums and Yangs assigned to twelve principal divinatory symbols, the phenomena of the trigrams can be interpreted as the original Gi of Three Eums and Yangs.

• Journal of Korean Medical classics
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• v.22 no.3
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• pp.347-352
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• 2009

In the "Somun(素問) Youngranbijeonron(靈蘭秘典論)", that describes the lung as "the office of assisting Heart, the administration come out Lung(相傅之官, 治節出焉)". The means of "the office of assisting Heart" is that Lung assist Heart and execute the Heart's order. The administration come out Lung has two means. The first, Lung administrates and controls the body. The second, Lung controls the Gi and blood(氣血). In the "Somun(素問) Gyeongmaekboulron(經脈別論)", that describes the creation of pectrol Gi(宗氣). The Essence derived from food(穀氣) digested in Stomach comes to Heart, and mixed Lung's Gi of respiration(呼吸之氣), than becomes a pectrol Gi(宗氣). The pectrol Gi(宗氣) controls the Gi and blood(氣血), and we can say that function is the administration come out Lung.

• Journal of the Korean Institute of Oriental Medical Informatics
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• v.14 no.2
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• pp.11-20
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• 2008

This thesis' "Hwang Jae Nai Kyung(黃帝內經)", it is one among Uihak5kyung(醫學五經), is originally total of 18 volumes, the first half of 9 volumes are Somun(素問) and the latter half of the others are Youngchu(靈樞). Also, it is best of old book and literature integrating process of Chinese's medicine. Somun(素問) is comprehensive and extensive principles from fundamental problem of medical science related etiology, pathology, physiology to such parts of preventive medicine as regimen, recuperation. Moreover, therapeutic part of diagnosis and remedy, practice of acupuncture and moxibustion is recorded to Youngchu(靈樞). In the "Hwang Jae Nai Kyung(黃帝內經)", basic system takes precautions and medical cure for disease by approaching not method analyzing body but fundamentals of oriental medicine observed as organizing relation. For the purpose of mixing up beauty based on Buddhism of books, we shall pursuit notion of beauty treatment to method improving health because period flowing is changed to real well-being culture chasing outside beauty and healthy life. Then, to come close for part of oriental medicine and cosmetology, we shall present method of meridian pathways and understand device for cosmetic improvement by analyzing relation to 12 of pathways, the five viscera and the six entrails & skin.

• Journal of Korean Medical classics
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• v.21 no.3
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• pp.83-90
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• 2008

"Eumyang-ihamnon(陰陽離合論)", from aspects of the Samjae theory[三才論], presents the unique insight for understanding dynamics of three Eum and three Yang[三陰三陽] throughout human body in fundamental level, defining purpose and essence of three Eum and three Yang motion. Furthermore, it indicates Bunbu(分部) of three Eum and three Yang, utilizing principles of Yukhap(六合), which serves as logical basis of three Eum and three Yang Byeonjeung(辨證). With theoretical meaning and practical values of "Eumyang-ihamnon(陰陽離合論)", this study investigates significance of three Eum and three Yang-Ihap-Motion in terms of the Samjae theory[三才論] and clinical uses of the three Eum and three Yang Bunbu theory[三陰三陽分部論].

• Journal of Korean Medical classics
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• v.27 no.2
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• pp.69-76
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• 2014

Objectives : The metastasis among the Five Viscera are given, passim, in the Hwangjenaegyeong (黃帝內經). Generally, the metastasis among the Five Viscera followed 'mutual generation' and 'mutual overcoming' of the Five Elements. But, the metastasis among the Five Viscera on the Gi Gual Ron not followed. The metastasis are connected with the Eight Diagrams. The Eight Diagrams are classified 'Earlier Heaven' and 'Later Heaven'. It also be assigned the Five Elements. Results : The metastasis order and the principle of shift its location from 'Earlier Heaven' to 'Later Heaven' are similar. Conclusions : Therefore, the metastasis among the Five Viscera on the Gi Gual Ron is based on the law of shift its location from 'Earlier Heaven' to 'Later Heaven'.

• Journal of Korean Medical classics
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• v.21 no.1
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• pp.223-234
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• 2008

In this thesis, we discuss on three theories about abdominal line of Penetration Meridian[衝脈] and focused on the text of several related chapters of "Naegyeong(內經)". Therefore, we can get the conclusion as follows. Penetration Meridian[衝脈] is the same root of the Foot Soeum Meridian[定少陰經; KI, Kidney Meridian] and its circulation course is also at one with the Foot Soeum Meridian[足少陰經]. "Naegyeong" presents two kinds of channel of Penetration Meridian at the trunk portion-abdominal and dorsal channels. And their inter-relationship would be described as relationship between the roots[本] and the manifestation[標] or meridian[line] and acupoint[point].

• Journal of Korean Medical classics
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• v.10
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• pp.450-493
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• 1997

Three-yum and three-yang(三陰三陽) is the change state of yum-yang(陰陽) which is caused by six gi(六氣). They mean the flow of six gi(六氣) which exist throughout the viscera, the channel(經絡), and the skin. But it is not easy to understand the meaning because the contents of the attribute of three-yum and three-yang(三陰三陽), the bolt-leaf-hanges(關闔樞) theory and large or small of gi-blood(氣血多少) which is the main clue that explain it in ${\ll}$Somun(素問)${\gg}$ and ${\ll}$Yeongchu(靈樞)${\gg}$ don't coincide with each other. I, the writer, tried to understand the uncertain meaning and the contents which are written about three points above differently in each of the books that are ${\ll}$Somun(素問)${\gg}$ and ${\ll}$Yeongchu(靈樞)${\gg}$. So, from that the course that the book, ${\ll}$Huangjenegeong(黃帝內經)${\gg}$ is handed down is so relatively simple in a wood block-printed book, that the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ has less wong-words than the Somun(素問) and the Yeongchu(靈樞), and from that Yangshangsun(楊上善) wrote the note in the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ by royal order about 100 years former than Wangbing(王氷), as making projects of Yangshangsun(楊上善)'s note and the original of the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ which has relation to the yum-yang(陰陽) attribute of three-yum and three-yang(三陰三陽), the bolt-leaf-hanges(關闔樞) theory, and the large or small of gi-blood(氣血多少) and researching the Yangshangsun(楊上善)'s theory. The result is summarized like this. First, wherease the order of the change of three-yum and three-yang(三陰三陽) which is explained by Yangshangsun(楊上善) consider the change of yangi(陽氣) in body most important, the order of the change gaeggi(客氣)'s three-yum and three-yang(三陰三陽) considers chungi(天氣) most important, and the order of jugi(主氣)'s three-yum and three-yang(三陰三陽) considers jigi(地氣)'s change of ohaeng(五行) most important. If the order of change three-yum and three-yang(三陰三陽) in the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ is considered, each of taeyang(太陽) and soyum(少陰) are expressed as the base of yum-yang(陰陽) and yangmeong(陽明) and taeyum(太陰) are expressed as the palmy days of yum-yang(陰陽), soyang(少陽) and gyolyum(厥陰) are expressed as pacemaker(樞杻) which controls the change of yum-yang(陰陽). Thus, each has something in common that is fettered by the inside and outside. In the flow of channel(經絡), taeyang(太陽) and soyum(少陰) take charge of the behind of body, yangmeong(陽明) and taeyum(太陰) take charge of the front of body and soyang(少陽) and gyolyum(厥陰) take of the side of body. Second, in Yangshangsun(楊上善)'s bolt-leaf-hanges(關闔樞) theory, three-yum(三陰) is regarded as inside, three-yang(三陽) as outside, so when bolt, leaf and hanges fulfil their duties in inside and outside, the life(life force) is thought to be revealed normally. It is impossible to understand the bolt-leaf-hanges with the conception of the inside and outside which divide three-yum and three-yang(三陰三陽) into taeyang-soyum(太陽-少陰), yangmeong-taeyum(陽明-太陰), soyang-gyolyum(少陽-厥陰) according to yum-yang(陰陽) attribute, hence it need the special conception that is taeyang(太陽)-taeyum(太陰), yangmeong(陽明)-gyolyum(厥陰), soyang(少陽)-soyum(少陰) which center on their duties in inside and outside. In the denunciation of the word open(開) and bolt(關), because Yangshangsun(楊上善) said that the duities of taeyang(太陽) and taeyum(太陰) are shutter(閉禁), bolt(關) is coincided with that significance. Third, with explaining the large or small of gi-blood(氣血多少) of three-yum and three-yang(三陰三陽), Yangshangsun(楊上善) expressed the inside and outside either in the same way or differently. Because the inside and outside is interior of body and exterior of body, it is the explanation that is noticed by the fact that the property of large or small of gi-blood(氣血多少) is either able to be same or different. In this viewpoint, if we unite the contents about large or small of gi-blood(氣血多少) of ${\ll}$Somun(素問)${\gg}$, ${\ll}$Yeongchu(靈樞)${\gg}$, we will find that the descriptions of large or small of gi-blood(氣血多少) of three-yang(三陽) in ${\ll}$Somun(素問)${\gg}$ ${\ll}$Yeongchu(靈樞)${\gg}$ correspond with the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$, but in three-yum(三陰), the contrary presentations exit. The reason is that large or small of gi-blood(氣血多少) of three-yum(三陰) isn't only expressed as che(體) in the point of che-yong(體用), but as a point of yong(用) that is a phenomenon. As researching the original of ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ and Yangshangsun(楊上善)'s notes as a center about three problems that are yum-yang(陰陽) attribute, the bolt-leaf-hanges(關闔樞) and large or small of gi-blood(氣血多少) of three-yum and three-yang(三陰三陽), I, the writer, tried to explain the part which is written differently or has uncertain conception in the book ${\ll}$Somun(素問)${\gg}$ and the book ${\ll}$Yeongchu(靈樞)${\gg}$, but the concrete result of the work like this will be judged according to the question how many theories are correspondent with real presence at a sickbed. Hence, the work to veryfy the theories in the future will be left as assignment.

• Journal of the Korean Institute of Oriental Medical Informatics
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• v.14 no.1
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• pp.1-18
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• 2008

The elementary idea of 'function-words' in Classical Chinese originates from Han dynasty. But because of the pictographic nature the methodology for 'content words' had been applied to the study on 'function words', ane the conditions had not changed until modern times. In grammar functions of the function-word syntactical, morphological in unit sentence were studied in this using the method of quantitative analysis for all the function-words appeared in ${\ll}$Hwang je nae gyung-Somun${\gg}$. In the previous studies about function word, many data were collected and analyzed diachronically. But those studies failed to examine function-words closed in connection with synchronic study. Besides, in the explain about relevant function-words also, the case which was made centering around exegetic explain was most. And in the case to explain the function-words have in unit sentence also, the explain only about some function-words is made, but the analysis about concrete function to have in syntactical system is being handled negligently. This study stands not only on the background df the traditional studies but also on the basis of the western grammar and linguistics, especially the descriptive grammar and linguistics, especially the descriptive grammar. ${\ll}$Hwang je nae gyung-Somun${\gg}$ is collect and recorded the mythology and special contents related to Daoism in the side of contents as what was written on the basis of the historical consciousness of individual in contents regardless of compilation system. The purpose of this study is to clarify how the role and function of fuction-words are being made in the composition of unit sentence which appeard in ${\ll}$Hwang je nae gyung-Somun${\gg}$ through synchronic grammar system.