• The Journal of Korean Medical History
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• v.21 no.1
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• pp.37-45
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• 2008

Correlations between "The Book of Changes" and medicine originate from the first publication of the book. Korean Traditional Medicine is no exception in following this tendency of making connections between the two fields. A Chinese medical text, "의학정전" is the most frequently cited text in a Korean medical text "Euirimchalyo". Upon examining the two texts focusing on the 종창, 임폐문 that discusses 비괘, it could be seen that Euirimchalyo edited out the philosophical contents of 의학정전 as much as possible. Thus, on examination of the text, it can be concluded that 의림촬요 takes no part in the Korean history of medical philosophy. This indicates that 의림촬요 is a medical text that purses practicality and efficiency though selectively summarizing.

• Korean Journal of Acupuncture
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• v.38 no.1
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• pp.8-15
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• 2021

Objectives : This study was conducted to explain the locations of GV24, BL4, GB15, GB13, and ST8 from classic literatures. Methods : 17 classics of acupuncture and moxibustion literature - 『Huangdimingtangjingjixiao』, 『Zhenjiujiayijing』, 『Huangdimingtangjiujing』, 『Beijiqianjinyaofang』, 『Qianjinyifang』, 『Waitaimiyaofang』, 『Ishimpo』, 『Taipingshenghuifang』, 『Tongrenshuxuezhenjiutujing』, 『Zhenjiuzishengjing』, 『Shisijingfahui』, 『Zhenjiujuying』, 『Yixuerumen』, 『Zhenjiudacheng』, 『Leijingtuyi』, 『Chimgukyungheombang』 and 『Yizongjinjian』 - were reviewed and compared. Results : Location of GV24 was on the midpoint of the anterior hairline before Song Dynasty, but changed to 0.5 cun directly above the midpoint of the anterior hairline after Song Dynasty. The locations of BL4, GB13 and ST8 varied among literatures. Conclusions : The locations of GV24, BL4, GB15, GB13 and ST8 were different from the standard acupoint locations, and were not consistent in 17 acupuncture and moxibustion classic literatures.

• Journal of Korean Medical classics
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• v.26 no.3
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• pp.53-73
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• 2013

Objective : This study will analyze the constitution of Danxihuqianwan(丹溪虎潛丸) with the dragon-tiger and lead-mercury theory of Su Shi(蘇軾). It would help understand more the usage of Danxihuqianwan over the scope of Sa-nam and bo-buk(瀉南補北) theory that has been well known until now. Methods : This study tried to analyze the explanation about Danxihuqianwan in Yixuerumen(醫學入門) that had used the dragon-tiger and lead-mercury concept with the theory of this kind that appears in Sushenliangfang(蘇沈良方). Results & Conclusion: Based on the internal alchemy theory, Su Shi proclaimed that dragon[龍] corresponds to mercury[汞] Jeong(精) Hyul(血), and tiger[虎] corresponds to lead[鉛] Qi(氣). It is said to be in good position that dragon appears from fire and tiger is hidden in water. Su Shi also expalined the relation between dragon and tiger as the relation of water[水] and fire[火] between heart and kidney. As Li Yan(李梴) did, the dragon-tiger theory could be applied to the analysis about Danxihuqianwan, and it explains well the effect of this prescription that makes tiger hidden in water and thus help cure the diseases such as atrophy syndrome.

• Journal of Haehwa Medicine
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• v.18 no.2
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• pp.37-45
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• 2009

In early 1970s, Electronic Manometers were researched and developed for modernization and objectification of pulse diagnosis. Method of finger pressing, also known as cuffs pressing, is essential for sensing a pulse wave. I think comprehension and deduction of problem from the existing Hi-soo type electronic manometer, will be important for making a better one. The Hi-soo type electronic manometer is constructed of cuff pressing type sensor, differential amplifier, transmitter and recorder. Pulse movement and pulse wave, gauging blood flow, is analyzed by pulse image of "Yixuerumen(醫學入門)". At standard of pulse wave, huanmai(緩脈) is distinguish from chishu(slow and fast, 遲數), fushen(float and sink, 浮沈), interference wave, modificated wave, and phase angel. The Hi-soo type electronic manometer had no explanation of formational mechanism, significantly different with pulse wave which is early known and reported. The strength of Hi-soo type electric manometer is use of cuff pressing type sensor. Above all, the importance of electric manometer is reading the pulse movement accurately then expressing it as pulse wave. From now on the improvement of precise sensor should make a progress.

• Journal of Korean Medical classics
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• v.30 no.2
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• pp.99-112
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• 2017

Objectives : 28 prescriptions with the name 'Dossi' can be found in Yixuerumen, and all these prescriptions are highly useful due to their clinical effectiveness. Among them, Dossisosihotang has an important role as the essential prescription utilizing harmonizing and releasing formula. Therefore, this paper aims to ponder upon this prescription. Methods : Dossisosihotang's origin and effectiveness were studied, and the findings served as the basis for analyzing the varied forms of this prescription which came about in the later generations in order to consider more detailed usage of this prescription. Results & Conclusions : Dossisosihotang directs its patient to consume sosihotang added with chenpi, shaoyao, chuanxiong, then simmered, and added with three spoons worth of raw wormwood juice. Its origin can be traced back to shachechuifa's 'Sihossanghaeeum,' and it is mainly effective for treating the blood aspect syndrome of lesser yang disease such as women's cold damage and heat entering the blood chamber. In treating the symptom of half-exterior and half-interior, taohua developed prescriptions depending on the syndrome, such as Sihijigyungtang, Sihohamhyoungtang, Samhosambacktang, Siryungtang, Sihosamultang, Sigalhaegitang, and Samhoseoggotang. These prescriptions became widely known for their clinical efficacy, leading to many later generations of clinical doctors to use them.

• Journal of Korean Medical classics
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• v.28 no.1
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• pp.1-19
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• 2015

Objectives : This study was done to find the philological origin of the concept of pulse of the vital gate being assigned left or right according to sex distinction, and study its theoretical features that had been applied to clinical diagnosis. Methods : Medical books such as Maijue(脈訣), Leizheng Huorenshu(類證活人書), Maijuezhizhang(脈訣指掌), Yixuerumen(醫學入門), which directly mentions or having been considered to mention such concept of pulse of the vital gate, were inquired to find the philological origin of the concept. And after the philological origin was confirmed, combination between this concept and traditional pulse theory was also discussed. Results & Conclusions : The philological origin of the concept was confirmed as having the Taoist origin. In this study it was discussed through the contents of Xiyuedouxiansheng Xiuzhenzhinan(西嶽竇先生修眞指南). A term that is called 'the vital pulse(命脈)' appears in this book, and it could be said that the concept of 'the vital pulse' which is assigned on left or right according to sex distinction in the book like this had lead the pulse assignment of the vital gate into such a form that considers the sex distinction. After being accepted in medical theory, this concept also had been united with traditional pulse theory that appears in Nanjing(難經) and Maijing(脈經) to become a applicable theory in clinical diagnosis.

• Journal of Korean Medical classics
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• v.31 no.2
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• pp.49-69
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• 2018

Objectives: Following the Jin Yuan Dynasty, the Ming and Song Dynasties witnessed a great development of Yunqi xue. A study into this development has a vast significance in studying the history of the development of traditional Chinese medicine. Methods: The contents relating to Yunqi within the Comprehensive Medical Books, published during the Ming period, and medical texts separately published specifically dealing with Yunqi were used in order to review the unique characters of the study of Yunqi during this period. Results: There were many cases in the comprehensive medical books during the Ming period that dealt with Yunqi. Some of the examples are: Yunqilu in Yixueliuyao, YunQiZongLun in Yixuerumen, and Yunqilu in Yixueliuyao. A number of books that followed suit from the previous generation's study were published, the examples of which are Wangji's Yunqiyilan, and ZhangJiebin's LeiJingtuyi. WangJi, in his book, opposed the mechanic utilization of YunQi theory, and advocated the flexible application of the theory at the doctor's discretion. Liwei, in his YunQiZongLun, wrote a great deal of knowledge which he gained based on the previous-generation medical masters' achievements. Conclusions: Yunqi became widely accepted during the Ming period which led to some doctors advocating the flexible application of the YunQi theory, and some doctors even completely denouncing Yunqi.

• Korean Journal of Acupuncture
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• v.37 no.4
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• pp.245-252
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• 2020

Objectives : The objective of this study was to examine the acupoint location of Kyoshin (KI8) from classic literatures. Methods : A review of KI8 location along the meridian route from 18 classics of acupuncture and moxibustion - 『Huangdineijing·Lingshu』, 『Huangdimingtangjingjixiao』, 『Zhenjiujiayijing』, 『Huangdineijingtaisu』, 『Huangdimingtangjiujing』, 『Beijiqianjinyaofang』, 『Waitaimiyaofang』, 『Ishimpo』, 『Taipingshenghuifang』, 『Tongrenshuxuezhenjiutujing』, 『Shengjizonglu』, 『Zhenjiuzishengjing』, 『Shisijingfahui』, 『Shenyingjing』, 『Zhenjiujuying』, 『Yixuerumen』, 『Zhenjiudacheng』, and 『Yizongjinjian』 - was performed. Then, KI7 location on classics and current standard KI8 location were compared. Results : Based on modern standard acupoint location system, the acupoint of KI8 is located on the medial aspect of the leg, in the depression posterior to the medial border of the tibia and it is on the route of spleen meridian. But no classics of acupuncture and moxibustion said KI8 was located on the route of spleen meridian. In addition, KI8 location on classics was largely described as being located in front of KI7, but only in 『Yizongjinjian』 was it written that KI8 was located posterior to KI7. Conclusions : Through a classic literature review, it is possible to explain that KI8 is located posterior to spleen meridian. The acupoint of KI8 seems to be located between medial border of flexor pollicis longus and flexor digitorum longus based on anatomical location.

• Korean Journal of Acupuncture
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• v.38 no.1
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• pp.1-7
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• 2021

Objectives : In the meridian pathway system, 5 yang meridians excluding bladder meridian pass ST12. In this study, we tried to find out why 5 yang meridians pass ST12. Methods : 15 classics of acupuncture and moxibustion literature - 『Huangdimingtangjingjixiao』, 『Zhenjiujiayijing』, 『Huangdineijingtaisu』, 『Beijiqianjinyaofang』, 『Waitaimiyaofang』, 『Ishimpo』, 『Taipingshenghuifang』, 『Tongrenshuxue-zhenjiutujing』, 『Zhenjiuzishengjing』, 『Shisijingfahui』, 『Zhenjiujuying』, 『Yixuerumen』, 『Zhenjiudacheng』, 『Leijing』, and 『Leijingtuyi』- were reviewed and compared. Results : Five yang meridians passed ST12, and large intestine meridian and triple energizer meridian were closely related to ST12 in divergent channels. Stomach meridian and gall bladder meridian were related to ST12 in meridian muscles. ST12 was related to small intestine meridian in main cure effect. ST12 is in the best position to enter the body cavity. Conclusions : It can be seen that ST12 is closely related to all internal organs through the characteristics of stomach meridian. Therefore, it is thought that ST12's various characteristics largely explains a pathway to enter the body cavity in the hand and foot three yang meridians.

• Journal of Korean Medical classics
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• v.35 no.1
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• pp.43-57
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• 2022

Objectives : The characteristics of the Liver diagram in the Donguibogam were analyzed. Methods : The Liver diagram in the Donguibogam was compared with diagrams originating from the Mingtangzangfutu(明堂臟腑圖), diagram from before the Northern Song period, Liver diagrams from Daoist texts, etc., after which its characteristics were examined in relation to quoted texts within the Donguibogam. Results : The Liver diagram of the Donguibogam is very different from that of the Mingtangzangfutu(明堂臟腑圖) or Daoist texts in that the leaf veins and leafstalk have not been depicted. The diagram in the Donguibogam depicts the liver as having seven lobes and one body instead of eight lobes. The Donguibogam diagram does not originate from the Mingtangzangfutu(明堂臟腑圖) nor is it an imitation of Daoist texts. It seems to be a visual realization based on descriptions from quoted texts such as the Nanjing, Yixuerumen, and Suwen annotations by Wangbing. Conclusions : The Liver with seven lobes and one body as depicted in the Donguibogamis likely a transformed version based on textual descriptions rather than an imitation of the Mingtangzangfutu(明堂臟腑圖) of images in Daoist texts.