• 대한한의학원전학회지
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• 제35권2호
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• pp.121-141
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• 2022

Objectives : This paper aims to examine the Yin-Yang characteristics of bland taste. Methods : Medicinals including bland taste were searched in herbology textbooks and mainly in the Bencaogangmu, of which major discourses were analyzed to examine the Yin-Yang characteristics of bland taste. Results & Conclusions : Most medicinals with bland taste were sweet-bland-cold, holding properties of cooling heat, stimulating urination and detoxification. These properties could be explained in relation to the Triple Burner's metabolism of Qi and fluids, as they stimulate perspiration and urination, improving the flow of fluids which in turn supports production of Original Qi, by working on the TB's Qi circulation system. In the bland taste discourse, it was understood that bland taste moves the Qi system and produces fluids, by first ascending then descending. Zhudanxi and the Neijing have opposing views on whether bland taste is Yin or Yang, but both saw blandness to have both Yin and Yang qualities. Characteristics of the bland taste could be better understood in relation to the Triple Burner. The phrase 'bland is attached to sweet taste[淡附于甘]' refers to the likeliness between the two tastes in that bland taste has the Central Earth qualities, integrating others and concealing itself in its blandness, its taste unspecific, mild and unstimulating thus communicating the Qi within the entire Triple Burner from Upper to Middle to Lower, as does sweet taste.

• 대한한의학원전학회지
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• 제21권3호
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• pp.177-258
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• 2008

An Epidemic disease is regarded as warm disease by Korean Medicine. Warm disease is highly contagious and shows an unfavorable condition, and that is characteristic of being widely prevalent. Warm disease study cope with this epidemic disease opportunely. In the Myeong[明] and Cheong[淸] Dynasty, warm disease study got into the region of Korean medicine of today and "The Sections of Warm Disease(溫病條辨)" contributed to the cause of the study was really great. "The Sections of Warm Disease" written by Ohguktong(吳鞠通) in the Cheong Dynasty are divided into the three sections of Upper burner[上焦], Middle burner[中焦] and Lower burner[下焦]. Ohguktong, dealing with the contents of Defense-aspect[衛分], Gi-aspect[氣分], Construction-aspect[營分], Blood-aspect[血分], and so forth in all "Sections of Warm Disease", made use of Seopcheonsa(葉天士)'s Defense Gi[衛氣], Construction, and Blood pattern identification with Triple burner[三焦] pattern identification and six channel pattern identification. And he, having a correct understanding of the nature of medicine, suggested in detail that the directions of medicine and described the processing according to method and the method to take medicine. To conclude, Ohguktong(吳鞠通) Tong in "The Sections of Warm Disease" not only formulated the system of the practical theory of warm disease but also solidified the foundation covering warm disease and its treatment as well, He established the new method of treatment and formula related to warm disease and made a definite distinction between cold damage[傷寒] and warm disease[溫病].

• 한국의사학회지
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• 제18권2호
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• pp.137-187
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• 2005

This thesis study of the medical concept Qiu Zheng Lu (求正錄) is discussed in the Lei Jing Fu Yi (類經附翼), a book authored by Zhang Jie Bin (張介賓) a medical doctor during the Chinese Ming (明) dynasty (1368-1683). The meaning of Qiu Zheng Lu (求正錄) is "searching for the rightness." In his book Zhang Jie Bin (張介賓) intended to clarify Qiu Zheng Lu (求正錄) by delineating the concept into four categories. These are: Sanjiao Baoluo Mingmen Bian (三焦包絡命門 辨) the theory of the triple warmer, the Pericardium, the Gate of Life ; Da Bao Lun (大寶論) the theory of the great treasure of the human body; Zhen Yin Lun (眞陰論) the theory of true-yin fluid; and Shi Er Zang Mai Hou Bu Wei Lun (十二臟脈候部位論) the theory of the part of the pulse and its condition in regards to the twelve viscera. Sanjiao Baoluo Mingmen Bian (三焦包絡命門辨), the theory of the triple warmer, the Pericardium, the Gate of Life. The triple warmer (三焦: Sanjiao) is composed of three parts: the upper, middle, and lower. This concept is also connected with the functions and roles of the vital organs. The upper burner is related to the heart and lungs. The middle burner is related to the liver and spleen. Whereas, the lower burner is related to the kidneys. Bao-Luo (包絡) is the Pericardium, the envelope of the heart, serving as the protector of the heart. Ming-Men (命門) is the Gate of Life, reffering to the vitals of life. It functions as kidney-yang which is considered as the origin of yang-energy of the human body, and serves partly as the function of cortico-adrenal gland in modern medicine. Zhang Jie Bin (張介賓) discussed the Da Bao Lun (大寶論) as the most important function in the human body because the Da Bao (大寶/great treasure) is the true-yang (眞陽) which is the affective force for physiological functions, and as the source of energy for life activities. Moreover, true-yang (眞陽) functions both as a heater and thermometer that warms the human body and indicates vitality by levels of body warmth respectively. The Zhen Yin Lun (眞陰論) theory states that if true-yang (眞陽) is energy, then true-yin (眞陰) is the source of energy. This can be likened to a tree with roots which absorbs nutrients from the ground (source), and spreads the nutrients (energy) through its branches. Thus, true-yin (眞陰) is the root cause for later functional activities of true-yang (眞陽). In Shi Er Zang Mai Hou Bu Wei Lun (十二臟脈候部位論) the theory of the pulse (脈 /Mai) and its condition in regards to the twelve viscera, Zhang Jie Bin (張介賓) insisted that when a diagnoses by the pulse is made the five vital organs and the six viscera (五臟六腑) of a human body should be harmoniously arranged in accordance with its respective part of the pulse. Furthermore, Zhang Jie Bin (張介賓) supported his theory with evidence from earlier Chinese medical doctors. And, by stating that human beings must cultivate and preserve their true-yin (眞陰) and true-yang (眞陽) energies he therefore created four new prescriptions called: Zuoguiyin (左歸飮), Youguiyin (右歸飮), Zuoguiwan (左 歸丸), Youguiwan (右歸丸). To further clarify his theory Zhang Jie Bin (張介賓) considered that the function of true-yang (眞陽) and true-yin (眞陰) is expressed by Ming-Men (命門). This theory is that for humans to be spiritually and physically healthy they must live in accord with natural law. Also, within the framework of natural law, astronomical and geographical factors must be considered for complete, holistic, health. Thus, Ming-Men is the basis for healthy living in the modern world.