• The Journal of Korean Obstetrics and Gynecology
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• v.19 no.1
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• pp.261-271
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• 2006

Purpose : Dysmenorrhea which repeat every menstrual phase give complaints like pain, vomiting, nasal bleeding and etc. But in many textbooks pathogenesis and treatment process of dysmenorrhea obscure. So the purpose of this study is to identify the conception, pathogenesis and treatment process of dysmenorrhea. Methods : After catching the limitations of preexistence theory about dysmenorrhea, I show a meaningful argument of dysmenorrhea. Results : The conception, pathogenesis and treatment process of dysmenorrhea are like this. Dysmenorrhea which occurs for menstrual phase can make deficiency of blood. There are intimate relations between uterine function and the five Zang-organs, especially heart, spleen and liver, so menstruation induces the weakness of those organs. And the insufficiency of kidney and conception-thorough vessel which have control over the uterine function can make dysmenorrhea. Conclusion : The deficiency of kidney which is responsible for holding Qi breaks down the balance of Zang-organs Yin-Yang, then dysmenorrhea appears through Zang-organs weakness of heart, spleen and liver. For the treatment of dysmenorrhea, we should consider preferentially the deficiency of kidney, afterward Bianzheng Lunzhi of the Zang-fu organs.

• Journal of Korean Medical classics
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• v.30 no.3
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• pp.55-76
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• 2017

Objectives : The transition of the 29 diagrams of Heart originated from MingTangZangFuTu will be used to understand the shape of heart and the changes of people's understanding of heart. Methods : The 29 diagrams of Heart originated from MingTangZangFuTu are divided according to their shape elements (Heart itself, internal curvatures, structures above heart, wuzangxi, and excursus). Then its transitions are analyzed, and each shape element is compared to modern anatomy and its textual basis is searched. Results : The lengthy cylinderical organ situated above the heart is composed of upper part consisting with joints and the lower part void of joints. The upper part is Pyewan (such as the lungs) and fall into trachea. The lower part is Xinxi or Feixi which are either relative vein (or aorta) or left bronchus that passes behind the heart. This depiction of the structures around the heart can be considered to have composed by actual observance of a physical heart, a method that is similar to anatomy. However, the shape of the heart itself is described as a lotus flower that has not been bloomed, a depiction which finds its origin from Zhongguangbuzhu huangdineijing suwen (762). The three short curvatures inside the heart is described as Pericardium, influenced by Shisijingfahui (1341) in its depiction, or as sammo, influenced by Nanjing. Structures that are connected directly from the heart to spleen, kidney, and uterus are not found in modern anatomy. The saying in Excursus "All cords of five internal organs belong to heart" is based on Huatuoxuanmenneizhaotu, and this is changed to the saying cords of four internal organs belong to heart in Leijingtuyi for the first time. Conclusions : The authors of medical scriptures at the time did not have a method of direct observance when they were copying heart diagrams. Therefore, they made changes to the source material's diagram and excursus while being influenced by Nanjing, Huatuoxuanmenneizhaotu, and Shisijingfahui. Then the doctors' understandings with regards to the shape and function of heart were reflected during that process.

• Journal of Korean Medical classics
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• v.20 no.3
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• pp.57-65
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• 2007

This present study tried to observe an each feature that the difference of Neijing(內經) and Nanjing(難經) descriptions about the three-portion and nine-position pulse taking(三部九候脈). It was interpreted and contradistinguished that discrimination of position, diagnosis object, and the perceptions of Earth of the center among the Five Phase of each literature were described in Neijing and Nanjing for the three-portion and nine-position(三部九候). In Neijing, the three-portion and nine-position method divided three parts the whole body. Then the each three parts again divided with Heaven, Earth and Man(天地人). About the corresponding parts of pulse diagnosis, there mentioned for the head and the Zang-Fu organs(臟腑), but not mentioned for the hand and foot. In addition, Earth is assigned to the Earth(土), an each Earth accounted for the source of life. In Nanjing, three-portion divided Chon, Gwan, and Cheok(寸關尺) and each spots separated three stage of pulse taking. For the pulse taking spots and diagnosis, there mentioned the hand and foot instead of the unclear mention of Zang-Fu organs. Then Gwan spot and middle stage of pulse taking were assigned to the Earth, respectively. It was emphasized stomach Qi(胃氣) that the region of Earth, Gwan spot and middle stage among the pulse taking spots each literature were described in Neijing, Nanjing.

• Journal of Acupuncture Research
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• v.24 no.6
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• pp.171-185
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• 2007

Objectives : This study was undertaken in order to establish the composite principles of formulas through the comparison of Saam acupuncture and Eight Constitution acupuncture theories. Methods : We compared the structural patterns of formulas between Saam and Eight Constitution acupuncture theories, and applied 'Wang Xiang Xiu Qiu Si(旺相休囚死)' to the analysis of formulas of these theories. Results : 1. There were similarities between Saam and Eight Constitution acupuncture theories in the comparisons of structural patterns of acupuncture formulas and tonifying liver formulas. 2. 'Wang Xiang Xiu Qiu Si' is applied to the constitutional strong and weak relationships of zang-fu organs in these theories. 3. In the cases of tonifying, it is possible to reinforce the family group and reduce the enemy group organs in the Eight Constitution acupuncture theory. In cases of purging, it is possible to reduce the family group and reinforce the enemy group organs. Conclusions : It is possible to establish the composite principles of formulas by the application of 'Wang Xiang Xiu Qiu Si' in Saam acupuncture and Eight Constitution acupuncture theories.

• The Journal of Korean Medicine
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• v.19 no.2
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• pp.177-193
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• 1998

It was the study on moxibustion-theraphy of Febrile-Disease to use clinical basic material date by the classic Literature, As a result The results were summerised as follows: 1. Principle of moxibustion-theraphy on fever of excess type is 'conducting heat with heat, (heat) had heat go out'. 2. Principle of moxibustion-theraphy on fever of defficiency type is 'Yin grows while yang is generating'. 3. The study on moxibustion-theraphy of Febrile - Disease is enable to use general term for manic-depressive psychosis, heat syndrome of febrile disease, heat (syndrome) of zang and fu(five solid organs and six hollow organs), jaundice, diabetes, hectic fever(due to yin-deficiency) etc. of medcine-disease. 4. The study on moxibustion-theraphy of Febrile-Disease is enable to using carbuncle, cellulitis, phlegmon, urticaria, disease due to noxious agents produced by various parasites, bite by dog, bite by snake etc. of surgical-disease. 5. The study on moxibustion-theraphy of Febrile-Disease is enable to using seven orfices of conjunctival congestion, blepharitis etc, of E.E.N.T-disease. 6. The study on moxibustion-theraphy of Febrile-Disease is enable to using epilepsy, infantile convulsion etc. of infantile-disease.

• Journal of Korean Medical classics
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• v.32 no.4
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• pp.109-118
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• 2019

Objectives : In this study, the relationship between Tingling disease(痺證) and Accumulation (積) was examined focusing on the occurrence of Tingling disease and its development into tangible lesion. Methods : Based on related contents in the "Huangdineijing", the process of creation and development of Tingling and its transformation to Accumulation was mainly examined. Results : While Tingling disease is usually caused by the three Qis of Wind-Cold-Dampness, due to its Yin nature there is high tendency of Qi and blood to be blocked and Blood and Fluid-Humor agglomerating into Accumulation. Symptoms of dysaesthesia are merely expressions manifesting in this process. Development into colic accumulation [疝瘕], Gu(蠱), or convulsion[瘛] after Tingling has traveled to the five zang is also related to its transformation into Accumulation. In the case of Tingling disease of the five zang in the "Huangdineijing", it is not a diagnostic category for treatment but actual lesions in the five zang six fu. In other words, in the beginning stages of Tingling disease, some sort of solidification that causes abnormal senses among other symptoms happens, and this solidification starts taking up space within the flesh. If it is not eliminated and persists, it enters into the inner organs and develops Tingling disease of the zangfu. Conclusions : Understanding Tingling disease(痺證) as a presymptom to developing Accumulation, rather than abnormality of sense will enable people to have higher chances in treating tumor.

• CELLMED
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• v.2 no.2
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• pp.16.1-16.5
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• 2012

Fever in cancer patients is often due to the following causes: evil qi and toxity stagnancy, disorders of qi and blood, deficiencies of zang and fu organs, and the disorder of yin and yang. The treatments given to cancer patients with a fever are according to five: (a) Excessive inner heat and toxicants: remove heat and the toxicant, induce purgation. We use Cheng-Qi-Tang plus Qing-Wen-Bai-Du-Yin. (b) Tangle of damp and heat, and qi stagnancy: remove damp and heat, smooth the qi channel. We use Gan-Lu-Xiao-Du-Dan or San-Ren-Tang. (c) Obvious blood and heat stagnancy: remove heat and blood stasis. We use Xue-Fu- Zhu-Yu-Tang. (d) Deficiency of spleen qi, inner heat caused by a yin deficiency: nourish spleen qi and yin to remove the inner heat. We use Bu-Zhong-Yi-Qi-Tang or Xiao-Jian-Zhong-Tang. (e) Prominent yin deficiency and hectic fever: replenish yin and remove inner heat. We use Qing-Hao-Bie-Jia-Tang or Chai- Qian-Mei-Lian-San. The pathogenesis of fever in cancer patients is complicated. We can see both deficiency and excess in one differentiation. Therefore, we must make sure of it, then we can get the most effective treatment.

• Journal of Haehwa Medicine
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• v.9 no.1
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• pp.423-442
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• 2000

Objectives : The objectives of this study is to find out the classification methods of the cause of disease and the Acupuncture points on the cough(咳嗽, hae-soo) from the oriental medical literature. The results obtained as follows. Methods : We surveyed the oriental medical books from Hung-Ti-Nei-Ching $\ll$黃帝內經$\gg$ to recent books concerning the Acupuncture therapy for the cough(咳嗽, hae-soo). Results : 1. There are the classification methods of the cause of the cough(咳嗽, hae-soo) by affection by exopathogen and internal injury, by five zang-organs and six fu-organs, by time-belt, and by cold and heat. 2. The acupuncture points at P'yesu(肺兪, BL13), T'aeyon(太淵, LU9), Ch'okt'aek(尺澤, LU5), P'ungmun(風門, BL12), Yolgyol(列缺, LU7), Ch'ondol(天突, CV22), Taech'u(大椎, GV14), Hapkok(合谷, LI4), Kohwang(BL43), T'aegye(太谿, KI3), Chok-samni(足三里, ST36) are most frequently used on the acupuncture therapy for the cough(咳嗽, hae-soo). Conclusions : Among the classification methods of the cause of the cough(咳嗽, hae-soo), the classification methods by affection by exopathogen and internal injury may be most effective and the acupuncture points at Lung meridian(手太陰肺經, LU), Bladder mendian(足太陽膀胱經, BL) are most frequently used on the acupuncture therapy for the cough(咳嗽, hae-soo).

• Journal of Sasang Constitutional Medicine
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• v.31 no.1
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• pp.26-35
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• 2019

The purpose of this study is to understand how Sasang Constitutional Medicine has been understood in China. Methods I searched for topics in Chinese such as Sasang medicine (四象醫學), Sasang constitution (四象體質), Chao medicine (朝醫), philosophy (哲學), principles (原理), the school of Confucianism (儒家), Confucianism (儒學) and ideology (思想) in CNKI database on January 15, 2019. The selected studies were summarized as three sections; the basic principles of Sasang Constitutional Medicine, influences of Confucianism and comparison with other medicines. Results In China, the principles of Sasang Constitutional Medicine is explained using the concepts such as Heaven-Human-Nature-Order, the Great Ultimate (Taiji), Two Modes (Liang-Yi), Sasang, heart, sorrow-anger-joy-pleasure, nature-emotions (Xingqing), and viscera-bowels (Zang-Fu). Sasang Constitutional Medicine is considered to has been influenced by Confucianism. The form of Sasang Constitutional Medicine was affected by the Book of Changes (Zhouyi), and the contents were impacted by the Great Learning (Daxue), the Doctrine of the Mean (Zhongyong), the Mencius (Mengzi) and the Analects (Lunyu). Sasang Constitutional Medicine have distinctive characteristics in comparison with other medicines, such as inherent determinations of constitution, organs difference by constitution the actions of nature, emotions and desire, recognition of humans as social beings, and the signification of heart as a presiding center. Conclusion In China, the philosophy of Sasang Constitutional Medicine has been studied with basis of four-element structure; activity, mind, body and matter. Also, it has been researched in medical aspects of human trying to control the nature and emotions to be physically, mentally and socially healthy.

• The Journal of Korean Medical History
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• v.18 no.2
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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.