• 대한한의학원전학회지
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• 제22권4호
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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.

• 대한한의학원전학회지
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• 제22권4호
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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.

• 대한한의학원전학회지
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• 제22권2호
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• pp.275-283
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• 2009

The "Naegyeongseupyubangron(內經拾遺方論)", written by Nakyonggil(駱龍吉), is an ancient book of Bangron(方論). The exact time period of this book is unknown. To estimate its written time, we compared the contents of this book to other sources on the cause of diseases, the description of symptoms, the transmission of diseases, and treatments. In addition, we analyzed the features of the book by comparing it to other books of Bangron(方論). As a result, we estimated the approximate time period that it was written and gained a better understanding of the ancient medicine. We reached several conclusions through this study. 1. The approximate time period of "Naegyeongseupyubangron(內經拾遺方論)" is that of the Southern Song(南宋) dynasty of China, probably after "Saminbang(三因方)" between 1174 and 1279. 2. Nakyonggil(駱龍吉) was influenced by Wangbing(王冰), Sonsamak(孫思邈), Yuhagan(劉河間), Jinmutaek(陳無擇). and he influenced "Uibanggo(醫方考)". 3. The "Naegyeongseupyubangron(內經拾遺方論)" is the most comprehensive book among the books of Bangron(方論) because of its analysis of the "Hwangjenaegyeong(黃帝內經)" and its connection to the treatment of ancient diseases in Oriental Medical History.

• 대한한의학원전학회지
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• 제22권4호
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• pp.177-188
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• 2009

In the chapter "Cheonwon-gidaeron(天元紀大論)" of "Hwangjenaegyeong(黃帝內經)", Lee-Gyujun(李圭晙) corrected "heaven has the rule of six and earth has the rule of five[天六地五]" to "heaven has the rule of five and earth has the rule of six[天五地六]", and "sovereign fire is bright[君火以明]" to "sovereign fire is summoning[君火以召]", which changes the meaning of the rule of circulation of the heaven and earth. Considering the context and many scholars' opinions, it was suggested that "sovereign fire naming[君火以名]" which was noted from Tang dynasty to Jin & Wen dynasty was corrected to "sovereign fire is bright[君火以明]" over Ming dynasty. In the corrections of Wangbing(王冰)'s Plain Questions, the sentence is written as "sovereign fire naming[君火以名]". The two characters, '明' and '名' are hardly similar in both shape and meaning, that it is only plausible to assume that it was mistaken for '召'. Consequently, we corrected "sovereign fire is bright[君火以明]" to "sovereign fire is summoning[君火以召]". And "sovereign fire is summoning, ministerial fire is locating[君火以召, 相火以位]", it raise "the rule of five and six is combined together[五六相合]". "The rule of five and six is combined together' means 'heaven's number of five" coincide "earth's number of six", and it says former times before dividing up and down.

• 대한한의학원전학회지
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• 제21권4호
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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.