• The Journal of Korean Medical History
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• v.32 no.1
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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.

• (The) Research of the performance art and culture
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• no.23
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• pp.347-368
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• 2011

This article is a review of the composition pattern of Suryukjae, which is one of the Buddhist ceremonies, and a consideration of the performance process. As one of the ceremonies leading the dead to heaven performed in the Buddhist circle, Suryukjae had been performed in Buddhist temples nationwide, but currently, it remains only in several Buddhist temples. Suryukjae is composed as follows. First, the early part of Suryukjae is a stage of preparing Suryukjae and ensuring legitimacy; thus, it has no detailed Jaecha except for Gwanyok. It is made up of Onghoge and Dage, has no Somun, and is centered on Yojabbara. The middle part of Suryukjae is a part in which Suryukjae is performed on a full-scale, which wishes the achievement of the goal of Suryukjae. It is made up of Geobul, Dage, and Somun, and is centered on Sadaranibara. Furthermore, this part delineates the flow of the Jaecha concerned as it contains detailed Jaecha. Meanwhile, in the middle part of Suryukjae, there is only detailed Jaecha called Sajadanman Bongsong (sending off), and the rest parts including Orodan, upper part, middle part, and lower part, in which there is no detailed Jaecha called Bongsong. The fact that there is no Bongsong in this part means all Bongsong is made in Heuihyang Bongsong, which is the last Jaecha. This implies that Saja, which is enshrined in Sajadan, is the essence of the achievement of the goal of Suryukjae. Only when there is Saja, Muju, Yuju, and Gohon (the meaning of all spirits) can be led to heaven. Also, from a rough perspective, this part is connected to other Chundojae (ceremony for sending off the dead to heaven) in Korea. There is a geori(Jaecha) that calls in Saja also in Jinogigut (exorcism) of Seoul. Then, although various gods from the otherworld are coming in in succession, to which Saja enters clearly shows a process in that Saja returns to the next world with the dead through . Just as demonstrates a process in that Saja returns to the next world with the dead in Jinogigut, also in Suryukjae, Saja needs to return to the next world with Gohon; therefore, at least Sajadan has detailed Jaecha called Bongsong. That is, this means that although Suryukjae of Buddhism is different from other Chundojae in terms of the composition of Jaecha, its notion about Saja is the same.

• Journal of Korean Medical classics
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• v.22 no.2
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• pp.71-83
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• 2009

The documentary characteristics of acupuncture and moxibustion recorded in Dusagyeong(杜思敬)'s".Jesaengbalsu(濟生拔粹)" can be summarized into 3 major parts: 1. "Gyeolgo-ungichimbeop(潔古雲岐鍼法)" and "Dutaesachimbeop(竇太師鍼法)" 1) "Gyeolgo-ungichimbeop" was edited by Dusagyeong of the Won dynasty, and was recorded in "Jesaengbalsu". Du was influenced by his teacher Heohyeong(許衡) and followed Janggyeolgo(張潔古) and his son Jangbyeok(張璧), and collected his work "Chimgu-pyeon(鍼灸篇)" for Jang and named it "Gyeolgo-ungichimbeop", and took the content from the medical book of Jang and his student Wang-haejang(王海藏). (2) "Jesaengbalsu"'s original edition exists today. The "Gyeolgo-ungichimbeop" listed in "Jesaengbalsu"'s index contain two collections, the first collection being "Gyeolgo-ungichimbeop" and the second collection being "Dutaesachimbeop(竇太師鍼法)" (3) Gyeolgo(潔古)、Un-gija(雲岐子)'s acupuncture methods can be seen in Un-gija "Bomyeongjipryuyo(保命集類要)" and Wanghaejang "Chasananji(此事難知)". (4) The related acupuncture methods are 'Non-gyeong-rak-yeongsubosabeop(論經絡迎隨補瀉法)', 'Gyeong-rakchwiwonbeop(經絡取原法)', 'Jeopgyeongbeop(接經法)', and 'Sang-hanyeolbyeongjabeop(傷寒熱病刺法)' (5) Du's edition of the entire text of 'Gyeolgojajetongbeop(潔古刺諸痛法)' 'Jasimtongjehyeol(刺心痛諸穴)' and the first half of 'Jeopgyeongbeop(接經法)' is all recorded in "Somunbyeonggigi-uibomyeongjip(素問病機氣宜保命集)". The existing "Somunbyeonggigi-uibomyeongjip" is a combination of the unfinished posthumous work of Yuwanso(劉完素), "Gi-ui(氣宜)" and "Byeonggi(病機)" with works such as Jangwonso(張元素)'s '"Bomyeongseo(保命書)"'. (6) Of the titles "Gyeolgo-ungichimbeop" and "Dutaesachimbeop", the 14$\sim$19th chapters "Dutaesachimbeop" should be concentrated at the end of the chapter, and the 16th chapter that Du added was put after chapter 14 "Yujujiyobu(流注指要賦)", and chapters 20, 21 should be put in "Gyeolgoungichimbeop" after chapter 13. 2. "Chimgyeongjeok-yeongjip(鍼經摘英集)" (1) "Chimgyeongjeok-yeongjip" is a collection of the acupuncture and moxibustion contents of medical books from the Geum and Won dynasties that Dusagyeong collected and organized during the Won dynasty, which is consisted of 5 chapters : "Guchimshik(九鍼式)", "Jeolyangchwisuhyeolbeop(折量取腧穴法)", "Bosabeop(補瀉法)", "Yongchimhoheupbeop(用鍼呼吸法)", "Chibyeongjik-ralgyeol(治病直剌訣)". (2) First, the contents. The nine acupuncture needles[九鍼] listed in "Guchimshik(九鍼式)" is the first existing document recording to systematically illustrate the 'nine classical needles' in drawing and text form which reflects the forms of the needles of the era. Second, "Jeolyangchwisuhyeolbeop(折量取腧穴法)" has the same basic way of measuring points [量穴法] as Wang-yuil's "Dong-insuhyeolchimgudo-gyeong(銅人腧穴鍼灸圖經)" and the same point selection rules as "Jeonyeongbang(全嬰方)". Third, in "Bosabeop(補瀉法)", "Somun(素問)" and Janggyeolgo's "Yeongsubosabeop(迎隨補瀉法)" is put together. Fourth, in "Yongchimhoheupbeop(用鍼呼吸法)", the cold and heat supplementation and draining [寒熱補瀉] method that combines breathing with inner and outer rotation[外 內撚] is recorded. Fifth, "Chi-byeongjik-ralgyeol(治病直剌訣)" is the main part of "Chimgyeongjeok-yeongjip(鍼經摘英集)" listing 69 acupuncture treatments reflecting Du's scholastic ideas on aspects such as syndrome differentiation[辨證], needling method and type of needle[鍼具]. (3) The content of this book was quoted by "Bojebang Chimgumun(普濟方 鍼灸門)" and when Gomu compiled "Chimguchwiyeong", he put the acupuncture treatments for the main indications of the disease patterns[鍼方主治病證] of this book in the related main indications of acupuncture points[腧穴主治證], which influenced books on acupuncture points there after. 3. "Chimgyeongjeolyo(鍼經節要)" (1) Consists of 1 volume. The original title of this book is "Dong-insuhyeolchimgudo-gyeong (銅人腧穴鍼灸圖經)" and the author is Wang-yuil of the Northern Song dynasty, written in the 4th year of the Cheonseong(天聖) era of the Song dynasty(1026). (2) Dusagyeong selected the contents on pathology of the 12 meridians in volume one and two, the introduction and five transport points[五輸穴] in volume 5 of "Dong-indo-gyeong(銅人圖經)" and named it "Chimgyeongjeolyo." During the Won dynasty it was recorded in "Jesaengbalsu".

• Journal of Korean Medical classics
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• v.21 no.4
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• pp.41-60
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• 2008

The acupuncture and moxibustion documentary characteristics of the "Dong-insuhyeolchimgudogyeong(銅人腧穴鍼灸圖經)" can be summarized into 5 parts such as the following. 1. The Index of Books lists the author of "Dong-indogyeong" as 'Wang-yuil(王惟一)' in some and 'Wang-yudeok(王惟德)' in others. Of these 'Wang-yudeok' is the name in the printed book and 'Yuil(惟一)' was the name it was changed into in order to make it different from the emperor Jinjong(眞宗) of the Song dynasty. Also, the sequence differs greatly among the original editions and sometimes even conflicts within itself, which makes very likely the possibility that the author of this book is not just one person, and that Wangyuil is just the main editor or screener. 2. The original printed edition of the Song(宋) dynasty has 3 volumes and the Cheonsoeng Seokgak(天聖 石刻) of the Song dynasty also has 3 volumes, but 'Hyeolsudosu(穴腧都數)', 'Sumyeongdanggyeolsik(修明堂訣式)', and 'Pichimgugyeol(避鍼灸訣)' were added to the 3rd volume. Of these three 'Pichimgugyeol(避鍼灸訣)' explains the 'Chimgupigijido(鍼灸避忌之圖)' of the 2nd volume in writing, 'Sumyeongdanggyeolsik(修明堂訣式)' explains the three human drawings from the front, side and lying down views in writing and was used to make bronze figures. 'Hyeolsudosu(穴腧都數)' was possibly used to draw acupuncture points when making bronze figures. During the Daejeong(大定) era of the Keum(金) dynasty Jinssi(陳氏) from the Pyeongsuseobang(平水書坊) revised this book and carved it into 5 volumes, and of those the 1st and 2nd volumes have characters that are very different from those of the rubbed copy of the stone carvings[石刻 拓本] from the Myeong(明) dynasty, which shows that it was taken from another book and not from the original text. The 3rd volume has added content from the stone carvings about accupuncture and moxibustion contraindication(鍼灸禁忌). During the Myeong dynasty the 3 volumes of the "Dong-indogyeong(銅人圖經)" were carved on wood based on the Jungtong Sukgan(正統 石刻), and there were many reprints with the contents that are almost all the same, but the order of the original edition were not all the same. When analyzed from many angles, the original printed copy was carved after the Jungtong(正統) of the Myung dynasty. 3. The content on transport points[輸血] in "Dong-indogyeong(銅人圖經)" comes mostly from books like "Oedae(外臺)" 'Myeongdang(明堂)', "Taepyeongseonghyebang(太平聖惠方)" 'Chimgyeong(鍼經)', "Yeongchugyeong(靈樞經)", Wangbing(王冰)'s annotation of "Somun(素問)", "Cheon-geumyobang(千金要方)" 'Chimgu(鍼灸)', and does not have much new content added by Wang-yuil(王惟一). However when Wang quotes past documents, little is summarized, some are edited and most do not have their origin indicated(the titles of other books quoted in the book are to give some supplementary explanation or are copied from another book). 4. There are many mistakes Wangyuil made in using documents and doing historical research and they can be seen in two fields. One is that he did not fix the errors of past documents, and the other is that he did not know the sequence of past documents or did not understand the meaning of the text. 5. The content Wangyuil newly added can mostly be seen in the few annotations and aneo(按語) under the original 'Geumbu(今附)'('Sinbu(新附)'). In order to see Wang's scholarly ideas and achievements we must rely on this part and the meridian entry of the transport points[輸血歸經] in the first part of the book. However we must not give credit to Wang for work that was done by former generations.

• Journal of Korean Medical classics
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• v.11 no.2
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• pp.114-134
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• 1998

The conception of pyo(標) bon(本) joong(中) in the part of woongihak(運氣學) of negeong(內徑) one of the important thing that decides the relation between six gi(六氣) and samyum and samyang(三陰三陽) or between each other's of samyum and samyang itself, it says that the relation of Pyo-rce(表裏). So this conception from the ancient times have been used to explain the theory of meridian(經絡) and organs(五臟六腑) and in other important field of oriental medicine - Sanghannon(傷寒論), it became basis of explanation of pcthoiogical principles in the system of six kyung(六徑). At first, the subject or this study is limited to the rament of $\ll$Somun(素問)$\gg$ in order to find the accurate and original meanings of pyo(標) bon(本) joong(中). And the meanings are studied by the way of expanding it's meaning with basic conceptions of woongihak(運氣學) and astronomy included in negeong(內徑). In this study, the results are summarized as the followings. 1. The contents of - the 68th chapter of negeong(內徑), concerning pyo(標) and joong(中) come under chogi(初氣) and joonggi(中氣) of the same chapter, after consideration of astronomical knowledge. And they become active during the period that last about 30days, a haft of one step(一步) of kaekgi(客氣). 2. Bon(本) as a kind of six gi(六氣) that is revealed from internal principle of something, that is to say Ohhaeng(五行), comes mainly under the kaekgi(客氣) of woongihak(運氣學) with the meaning of 'sign' is thai the specific properties of six gi(六氣) are revealed to our sight, so we can feel that through the change of nature, Joong(中) is the other property hidden in the inside of six gi(六氣), that is a portion of original nature(本性) like the bon(本). 3. The relation of pyo(標) and bon(本) is like that bctween the principle hidden inside in all things(理) and it's expression into the real world(氣) also similar to thai of yumyang(陰陽) and ohhaeng(五行). Therefore bon(本), though it means one of the six gi(六氣), hale the property of ohhaeng(五行) and pyo(標) is revealed, with an appearance of samyum-samyang(三陰三陰). 4. pyo(標) and joong(中) are also the both sides of yum(陰) and yang(陰) that revealed under the change of yumyang-ohhaengl(陰陽五行) in the nature. For example, if the one is yang(陰), the other is yum(陰). In the process that the change of all things is revealed out, first the property of pyo(標) appears strongly and then that of joong(中) appears comparatively weakly. But, in spite of the inhibitive relation of yumyang(陰陽), pyo(標) and joong(中) promote each other. 5. Under the course of change. It happens according to the bon(本), the property of ohhaeng(五行) in the case of soyang(少陽) and taeyum(太陰), because the effect of moisture(濕) and fire(火) that makes hyung(形) and gi(氣) is very strong in the universe. In the case of taeyang(太陽) and soyum(少陰), it happens according to the bon(本) and pyo(標) because they hare the polarity of water and fire(火水), at the same time, are not separated each other. In the case of yangmeong(陽明) and gualyum(厥陰), the change appears only according to the joong(中), but not strongly because the phase of yangmeong(陽明) and gualyum(厥陰) is a lull phase processing to the next one.