• 대한한의학원전학회지
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• 제35권1호
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• pp.59-79
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• 2022

Objectives : Huangyuanyu's interpretation of the six channel diseases of the Shanghanlun were examined based on contents on the six channel qi metabolism theory in his works, Shanghanxuanjie, Shanghanshuoyi, and Sishengxinyuan. Methods : Contents related to the six channel qi metabolism theory in the Shanghanxuanjie, Shanghanshuoyi, and Sishengxinyuan were extracted and examined to identify a fundamental principle from the perspective of the six channel qi metabolism theory. Characteristics of each of the six channel diseases were organized. Results : Huang's understanding of the six channel diseases in the Shanghanlun could be summarized by the six channel. Its features could be explained as following. First, in examining the principles of the controlling qi[司氣] and constitutionally influenced transformation[從化], the rise and fall of the body's yang qi was emphasized. Second, center qi[中氣] was considered important, the taiyin Spleen being the key to life and death. Third, the pathology of 'earth dampness/water cold/wood stagnation' due to weakness of the center qi was suggested. Fourth, the principle of boosting-yang-suppressing-yin was emphasized in treatment, with criticism of the nurturing-yin-extinguishing-fire method. Conclusions : In understanding the six channel diseases in the Shanghanlun, Huangyuanyu focused on the body's yang qi and center qi based on key theories such as the 'five circuits and six qi' and 'six channel qi metabolism' theories. His perspective could be helpful in understanding Zhangzhongjing's work more comprehensively.

• Korean Journal of Acupuncture
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• 제31권3호
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• pp.117-124
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• 2014

Objectives : The purpose of this study is to understand the meaning and the yin-yang properties of the six qi and the three yin and three yang as well as to understand the relationship between the six qi and the three yin and three yang. Methods : As the concept of six qi is the six climatic influences after all, I tried to grasp the yin and yang properties of the six qi on the basis of the meteorology and Yun Qi theory. Based on this I studied the concept and properties of the three yin and three yang. Results and Conclusions: (1) Among the six qi, cold and heat refer to temperature, dryness and dampness to humidity, and wind and ministerial fire to atmospheric pressure. Wind is an ascending air current while ministerial fire is a descending air current. Therefore, wind, heat, and dampness are the yang, and ministerial fire, dryness, and cold are the yin. (2) Three yin and three yang represent changes of ying and yang of all things following six qi changes. Simple deviation of qi can be described by yin and yang, but consequent changes in form required further developed concepts of three yin and three yang. In other words, the changes of the form caused by wind, heat, and dampness are namely reverting yin, lesser yin, and greater yin respectively, while the changes of the form caused by ministerial fire, dryness, and cold are expressed as lesser yang, yang brightness, and greater yang respectively.

• 대한한의학원전학회지
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• 제32권4호
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• pp.67-90
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• 2019

Objectives : This study aims to summarize Tang Zong-hai's Qi transformation theory of the Six meridians through his book "Shanghanlun Qianzhubuzheng傷寒論淺注補正" where he integrated Western anatomy with the Qi transformation theory of East Asian Medicine to interpret Zhang Zhong Jing's "Shanghanlun(傷寒論)". The objective is to assist clinical application. Methods : Focusing on the contents of disease of the six meridians in the "傷寒論淺注補正", Tang's theories on the function of Zangfu(臟腑), Opening-Closing-Pivot(關闔樞), Inter-communication of Zangfu(臟腑相通), the Twelve Meridians(十二經脈) from his other publication "中西匯通醫經精義" were examined and related to in the process of explaining Qi transformation theory in detail. Results : 1. The Qi transformation function of the Taiyang meridian is related to "膀胱者, 氣化則能出" where the Small Intestine and Bladder inter-communicate. 2. The Qi transformation function of the Yangming meridian is related to the control of dryness and dampness through the Qi transformation of "陽明不從標本, 從乎中." 3. The Qi transformation function of the Shaoyang meridian is related to the Life-Fire function of the Triple Energizer-Gallbladder-Pericardium coalition through "少陽屬腎." 4. The Qi transformation function of the Taiyang meridian refers to the Heart Fire nurturing the Spleen Earth by creating 膏油 through veins. 5. The Qi transformation function of the Shaoyin meridian is related to the controlling of the Nutrient Qi(營氣) and Defense Qi(衛氣) through '心主血脈, 腎主元氣.' 6. The Qi transformation function of the Jueyin meridian is related to the ability of 和風 which results from '陰盡陽生' to harmonize and control the balance of Water Coldness(水冷) and Fire Heat(火熱). Conclusions : Tang's Qi Transformation Theory of the Six Meridians is his key theory explained from the perspective of Qi transformation of disease in the six meridians of "Shanghanlun", closely related to basic theories such as theory of Zang form(臟象學說), Opening-Closing-Pivot(關闔樞), Inter-communication of Zangfu(臟腑相通), the Twelve Meridians(十二經脈) of East Asian Medicine.

• 대한한의학원전학회지
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• 제29권2호
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• pp.135-150
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• 2016

Objectives : KangHaiChengZhiLun (亢害承制論; If Excess Brings Harm, Lifing Qi (承氣) Restrains) was originally a theory that explained how the realms of nature remain in harmony and equilibrium. It later became an important theory for clinical trials of Traditional Chinese Medicine, explaining the physiological and pathological mechanism. Methods : The researcher considered all the annotations and the original text of SuWen(素問), LiuWeiZhiDaLun(六微旨大論) and theories of medical practitioners who applied KangHaiChengZhiLun(亢害承制論) to their clinical trials. Results & Conclusions : Wangbing (王氷) went with a theory that phenomena of Lifting Qi (承氣) take place in the realms of nature when Qi (氣) flourishes. In XinJiaoZheng(新校正), he wrote about two theories: one was that Six Kinds of Natural Factors (六氣) first work as the main Qi (本氣) but later bring about Lifting Qi. (終見下承之氣說); the other was that excessive Stagnation Qi (鬱氣) can be exploded and invite another accompanying Qi, Lifting Qi. (甚者兼其下承之氣說) Liuwansu (劉完素) had a theory that if Six Kinds of Natural Factors go disproportionately excessive, it becomes accompanied by imaginary Qi (假象) that conquers self. (反兼勝己之化說) $Wangl{\ddot{u}}$(王履) maintained that Lifting Qi usually works as a means to prevent Six Kinds of Natural Factors (六氣) from becoming rampant; but when Six Kinds of Natural Factors become overly excessive, Lifting Qi restrains them in order to maintain equilibrium. (防之與克勝說) Yutuan explained that since Excessive Qi (亢氣) does damage to the mother of Lifting Qi, Lifting Qi restrains Excessive Qi to protect Original Qi (元氣), its mother. (護救承者之元氣說) Gongtingxian was in favor of two theories: one argued that causes and symptoms of a disease differ from each other. (體用不同說); the other said that diseases are naturally cured if the patient finds out the time when Lifting Qi gains strength. (得承之時自愈說) Mashi (馬蒔) had a theory that Lifting Qi is generated when Six Kinds of Natural Factors are prosperous and reveals itself when its season comes. (極則生承氣 至本位著說) Zhangjiebin (張介賓) asserted that when Six Kinds of Natural Factors are thriving, Lifting Qi, as a restraining force, is generated to disperse the thriving natural factors and leads to a new one. (前之退而後之進說) Zhangqi (張琦)'s argument was that if Lifting Qi restrains the main Qi, a son of the main Qi is generated and every four season goes in harmony. (承氣制則生化說) Hemengyao (何夢瑤) had an argument that a son of the restrained Qi succeeds to its father and later achieves equilibrium by restraining Excessive Qi. (被克承父 制之平衡說).

• 대한한의진단학회지
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• 제24권1호
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• pp.29-52
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• 2020

Objectives In this study, we tried to analyze the expression status and diagnostic application of the disease according to the characteristics of Six Qi. Methods Suwenxuanjiyuanbingshi (Exploration to Mysterious Pathogenesis and Etiology Based on the Plain Questions, 1152), Shoushibaoyuan (Longevity and Life Preservation, 1615), Dongeuibogam (Treasured Mirror of Eastern Medicine, 1613) and two modern works on Six Qi were analyzed for this study. Results Some substrate characteristics presenting Six Qi were extracted from original literatures. Also, we found that the characteristics of Six Qi can be applied to clinical trials by presenting them as three criteria as wind, humidity, and temperature. Conclusions This study suggests.

• Korean Journal of Acupuncture
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• 제31권4호
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• pp.208-217
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• 2014

Objectives and Methods : This study is to understand the properties and functions of twelve meridians. It aims to understand the meaning of the meridian names, and to study the properties of the six qi and the method of movement of the meridians by analyzing the six qi of the three yin and three yang from a meteorological perspective. The functions of twelve meridians based on the relationship between the operation of the internal organs and the meridians are then examined. Results and Conclusions : (1) The three yin and three yang includes the properties of six qi at the meridians. (2) The fundamental qi at reverting yin meridian lesser yin meridian and greater yin meridian has the properties of wind, heat and dampness, respectively, which are yang qi, while the fundamental qi at lesser yang meridian, yang brightness meridian and greater yang meridian has the properties of ministerial fire, dryness and cold, respectively, which are yin qi. (3) In the circulation of meridian qi, yang qi ascends at yin meridians while yin qi descends at yang meridians. (4) Three yin meridians belonging to the viscera help the function of intestines, which saves essence qi and then makes it go upward, while three yang meridians belonging to the bowels help the function of converting foodstuff and making it go downward. (5) In the human body, the internal organs play the primary role, and the meridians serve as helpers of the functioning of the internal organs by controlling the six qi.

• 대한한의학원전학회지
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• 제11권1호
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• pp.224-307
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• 1998

The above study is based upon the Theory of Five Woon(Reasons) and Six Qi(Climates), namely Five dynamic Yin and Yang, the principle of five-six combination, the rules of ten periodically changing Woon and twelve periodically changing Qi, and its reference to the main chapters of the theory by several experts. After careful, comprehensive research and study, the followings are concluded. 1. The Theory of Five Woon and Six Qi controls all of the physical phenomena of the universe, yet it originates from Essence of the Sky that is replete and in constant motion within the abysmal expanse of the universe. So it is natural to claim that it is the Essence of the universe that is the source of the variety of phenomena in nature. 2. There is order of dynamics in the Essence and it is Yin Yang Five Movement and expressed by Five Woon and Six Qi. Therefore the Five Woon and Six Qi, which is the climatic changes of nature, is the basis and condition for all of the natural, physical occurrences including the organic phenomena of human beings. 3. Since the Sky embodied the number Five, and the Earth the number Six, Qi of the Sky itself is consequently Five Woon and Qi of the Earth itself is Six Qi. 4. In Sixty Repetition Intervals (Yuk Sip Kap Ja), the Sky took the number Six, designating the six times repetition of the ten Intervals of the Sky and the Earth chose the number Five, symbolizing five times recurrence of the twelve Intervals of the Earth. Though the number for the Sky is Five and the number for the Earth is Six, the two combine and interact in order for the Sky to exploit the number Six and for the Earth to use the number Five. This interplay implies the relationship of operation and principle of Yin in Yang and Yang in Yin. 5. There seems to be clear and intimate association between five dynamics, five bearings and five Qi' in nature and five organs, five stamina, and five emotions in physiological activities of human beings. Such an correlation apparently demonstrates the idea of climatic changes of the universe in balance among human beings, the Sky, and the Earth. 6. Because nature is of an endlessly dynamic organism itself, to have changes must mear there being movements. Thus the climatic changes in nature are the subsequent consummation of the interaction in mutual balance and unbalance of the rise and fall of the Five Woon and Six Qi. 7. The interpretation, by Chang Ji Chong of "Yin and Yang of the Sky are for birth and growth and Yin and Yang of the Earth for demise and interment" as an explanation that the first half is mainly for life and the second half for death, appears to be correct by his view that there is balance and harmony between the long and short and the strong and weak. 8. In addition to Three Yang and Three Yin, as attributes of the Intervals of the Sky and the twelve Intervals of the Earth, Five Woon and Six Qi are utilized in the annual observation of the perpetual changes of climates.

• 대한한의학원전학회지
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• 제29권4호
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• pp.61-73
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• 2016

Objectives : Suwenliuqixuanzhumiyu is a book that strongly influenced the following generations' theory of five Circuits and six Qi. It is understood that Wangbing authored the book during the Tang dynasty, but another theory suggests that a nameless author devised the book falsely in Wangbing's name. A comprehensive research is greatly significant in the development of the theory of five Circuits and six Qi. Methods : The study will focus on the analysis on the truth about Suwenliuqixuanzhumiyu, its impact on the following generations' theory of five Circuits and six Qi, the contents and comparison of Suwen's xuanzhumiyu, and the 17 books and 27 chapters of xuanzhumiyu. Results & Conclusions : First, xuanzhu was authored by Wangbing sometime around 762 AD, and Suwenliuqixuanzhumiyu was written in 690 during the rule of Empress Wu Zetian, meaning that Wangbing is not the author of Suwenliuqixuanzhumiyu. Second, Wangbing's style of writing is regular yet elegant, and keeps itself within the range of medical style of writing, but Suwenliuqixuanzhumiyu is written in a very rough style, and finds itself within the range of Tao literatures and books on trickery. Third, Wangbing's xuanzhu is a commentary on Suwen, whereas Suwenliuqixuanzhumiyu is consisting of the theory of five Circuits and six Qi, and trickeries predictive picture. As such, the two books have entirely different characters. Theories that received relatively significant impacts to the following generations' the theory of five Circuits and six Qi include Gandeokbu, Jeongwhadaewha, and the Calculation method of normal Qi. Suwen's chapter on the theory of five Circuits and six Qi and Suwenliuqixuanzhumiyu have many inconsistent and differing theories, leading the scholars to believe that they are dealing with different theory of five Circuits and six Qi which derived from separate schools of beliefs.

• 대한한의학원전학회지
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• 제29권3호
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• pp.1-12
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• 2016

Objectives : Deciding whether a year will be a Normal Qi Year is an important task within the study of Five Periods. Normal Qi Year, a period of peace and calmness, comes when a given year's elements are neither excessive nor deficient. There is, however, no unified definition for Normal Qi Year. This paper is written to propose a definition that could serve as such. Methods : Somunyukgihyunjumileo, various masters' opinions, and conventional Chinese scholars' claims were studied based on Hwnagjenaegyeong to produce this paper. Results : Within The Year of Sehoi(歲會年), only four years are Normal Qi Years and the other four years are not Normal Qi Years. The six years of Jehwa(齊化) are all Normal Qi Years because excessive elements are suppressed. The six years of Donghwa are all Normal Qi Years because deficient elements are bolstered. The years of Dongsehoi (同歲會) are all Normal Qi Years. All of the six elemental deficient years of the Year of Sunhwa(順化年), when the energy of Heaven emanates elements, are all Normal Qi Years. Conclusions : Not counting the overlapping Normal Qi Years during a periodical circle of 60 years, there is a total of 23 Normal Qi Years: the years of Eulchuk(乙丑), Jeongmyo(丁卯), Mujin(戊辰), Gyeongo(庚午), Shinmi(辛未), Gyeyu(癸酉), Eulyu(乙酉), Jeonghe(丁亥), Gichuk(己丑), Gyeongin(庚寅), Shimnyo(辛卯), Gyesa(癸巳), Eulmi(乙未), Musul(戊戌), Gyeongja(庚子), Shinchuk(辛丑), Gyemyo(癸卯), Eulmyo(乙卯), Jeongsa(丁巳), Gimi(己未), Gyeongshin(庚申), Shinyu(辛酉), and Gyehye(癸亥).

• 대한한의학방제학회지
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• 제25권4호
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• pp.437-447
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• 2017

Objective : Zhang zhi-cong insisted the theory related to the 'Six-meridian qi transformation', and Zhen xiu-yuan inherited that theory understanding six-meridian disease of "Shang-Han-Lun". This emphasizes that the disease of 'three yin and three yang' in "Shang-Han-Lun" is a disease caused by Six-meridian qi transformation, not a lesion of meridian itself. He said, "If you do not know brightly in the 'Tip, Root and Middle qi', you can not read the "Shang-Han-Lun"." Therefore, in this paper, we examine the interpretation of the "Shang-Han-Lun"by using the theory of 'five circuits and six qi'. Method : First, extract sentences related to 'Tip, Root and Middle qi' from the sentences of "Shang-Han-Lun" Second, the sentence is interpreted through the Zhen xiu-yuan's "Sang han lun qian zhu". Third, the meaning of the sentence is examined and summarized. Result : Zhen xiu-yuan proposed a clear and systematic theory that can understand the meaning of Six-meridian in "Shang-Han-Lun", by utilizing the discipline that 'Tip, Root and Middle qi' Conclusion : The change of 'Tip, Root and Middle qi' is a very central theory that explains the properties of 'Yin and Yang' and mutual correspondence among Korean medicine theories. It also provides basic directions for understanding the changing patterns of disease.