A comparative study of the unearthed Qin and Han meridian relic documents and 『Lingshu·Jingmai』 on the circulation of the six Yang meridians-centered on the Lao Guan Shan lacquer figure-

( Ouyang Fang-lan ) 대구한의대학교 제한동의학술원 2021 제한동의학술원논문집 Vol.19 No.1

In this paper, we analyze the contents of the six Yang meridians in the Mawangdui medical textiles, the 『Zú Bì ShíYī MàiJiū Jīng(足臂十一脈灸經)』, the 『YīnYáng ShíYī MàiJiū Jīng(陰陽十一脈灸經)』, the Zhangjiashan medical text 『Hàn Jiǎn Mài Shū(张家山汉简 『脈書』)』, the Shuangbao Mountain lacquer figure, the Laoguan Mountain lacquer figure, and the 『Shí èr Mài(十二脈)』 of the Laoguan Mountain medical text, which have been excavated since the 1970s. Through comparison, the meridians carved with white lines on the Lao Guan Shan lacquer figure are different from the “twelve meridians” in the 『Huáng Dì Nèi Jīng(黃帝內經)』’s Classic of Internal Medicine, and it is believed that the formation process of meridians developed from the “eleven meridians system” to the “twelve meridians system” It is believed that the development of the meridians from the “eleven-meridians system” to the “twelve-meridians system” is a result of the inconsistent naming of the early meridians, the irregular number of meridians, and the development of the meridians from a linear one-way flow to the uninterrupted circular movement of the 『Huáng Dì Nèi Jīng(黃帝內經)』. The “eleven meridians system” of the early meridian theory was not a manifestation of the fact that the meridian theory was not yet well developed, but a result of the influence of the ancient philosophical concepts of the time, “the unity of heaven and figure”, “the six heavens and the five piles of the earth” and “the unity of heaven and figure” thinking. This concept had a significant impact on the formation of the early meridian theory and has been a constant in the development of meridian theory, which can be identified as one of the biggest factors influencing the development of meridian theory. The “Hand Sanyang meridians” has its own characteristics in the naming of the early meridians, and is unstable compared to the development of the naming of the Foot Sanyang meridians. The order of the use of “Dà(大)”, “Tài(泰)” and “Tài(太)” in the naming of the meridians reflects the sequence of the development of the ancient script. The word “(鉅)巨Jù” in 『YīnYáng ShíYī MàiJiū Jīng(陰陽十一脈灸經)means “big” and is a dialect expression used in the Qi-Song region. The order of the meridians named in the meridian literature is recorded first after the foot meridians hand meridians, the foot meridians are longer than the hand meridians circulation route, the circulation distribution is more extensive, the main disease is more, the foot meridians is more important than the hand meridians. The “eleven meridians system” of the Mawangdui medical text is not a manifestation of the imperfect development of the meridian theory. but is influenced by the mathematical concept of “heaven, six and earth, five”, which considers heaven as yang, earth as yin, heaven as six and earth as five. With this concept, eleven meridians were created. The lack of the foot three yin meridians in the “ten meridians system” of the Shuangbao Mountain lacquer figure is not a sign of slow development of the foot three yin meridians, but because the foot three yin meridians represent the death wait, which is a sign of death. On the contrary, during the Western Han Dynasty, the imperial nobility prayed for immortality. and believed that the Governor’s Vessel had the function of nourishing health and promoting longevity, so a Governor’s Vessel was added. The development of the twelve channels of the 『Líng Shū·Jīng Mài(靈樞·經脈)』 was influenced by the ancient “Twelve of Heaven”, which changed the number of channels from 11 to 12. It can be seen that the development of meridian theory has not been smooth and has been influenced by the impact of ancient philosophical views and cultures and the different doctrines of different medical schools. This is a reflection of the development of the meridians and the incorporation of the superficial parts of the body into the route of the meridians, which is probably due to the need for the Lao Guanshan lacquer figure to be used as a teaching tool and to provide a more intuitive explanation. The development of the meridians from independent, straight lines to circular channels of movement “like rings without end” was influenced by the concept of “the unity of heaven and figure”, believing that the figure meridians should run uninterruptedly, like the sun and moon, in accordance with the laws of nature. The change in the direction of the flow of the meridians led to the confusion of the “branch” and “straight” routes of the foot-sun meridian of the 『Líng Shū·Jīng Mài(靈樞·經脈)』. There are only a few branches in the Mawangdui medical text, but there are 23 meridians in the 『Líng Shū·Jīng Mài(靈樞·經脈)』, which shows the rapid development of meridian branches. The function of this branch of the foot sun “into the anus” of the Laoguanshan lacquer figure is shown as the relationship between the circulation distribution of the meridians and the disease symptoms. By the time the 『Líng Shū·Jīng Mài(靈樞·經脈)』 became available with the proliferation of branches, the clinical significance was less evident, and it is presumed that the branches existed at this time more to supplement the significance of the twelve meridian theory. The question of the origin of the meridians and acupuncture points has been the focus of academic debate, and the excavation of the Laoguanshan lacquer figure has provided new evidence to resolve this academic question. The “Twelve meridians” represented by the white lines of the Laoguanshan lacquer figure are important for studying the development of the “Eleven meridians” in Mawangdui to the “Twelve meridians” of the 『Líng Shū·Jīng Mài(靈樞·經脈)』. This transitional stage in the development of early meridian theory is of great significance, and the Laoguanshan lacquer figure can fill the theoretical gap in this stage.

백제 웅진·사비도읍기 天地祭祀의 전개와 특징

강진원(Kang, Jin-won) 한국사학회 2017 史學硏究 Vol.0 No.127

웅진도읍기의 국정 혼란으로 인하여 天地合祭의 위상은 이전에 비해 약화되었다. 이후 梁과의 교섭 과정에서 五帝관념이 수용되었고, 天․五帝제사가 성립되어 천지합제를 대체하였다. 백제의 오제는 鄭玄의 六天說에 따라 천신으로서의 성격을 지녔다. 육천설의 오제는 왕실 시조와 일종의 혈연관계를 맺고 있었는데, 그러한 측면이 천신을 조상신으로 여기던 백제 고유의 천 관념에 부합하였기 때문이다. 천․오제 제사는 중국 교사의 영향을 받았음에도 불구하고, 다른 면모를 보이기도 하였다. 백제는 육천설을 유지하였기 때문에 南郊에서 천과 오제를 대등하게 치제하였고, 제천의례를 조상 제사의 일환으로 여긴 결과, 각 계절마다 치제가 거행되었다. 또 여름·겨울 치제를 성대하게 치러 토착 사회와의 조화를 꾀하였고, 잦은 치제를 통하여 왕권 제고를 도모하였다. 이는 천·오제 제사가 주체적으로 운용되었음을 보여준다. The status of the joint rites for heaven and earth(天地合祭) had been weakened due to the domestic political insecurity of Woongjin capital-period. Later, the concept of five-emperors(五帝) was accepted in Baekje while the Baeckje people carried out cultural exchange from liang (梁) dynasty. Then, the rites for heaven and five-emperors began to emerge, eventually replacing the joint rites for heaven and earth. Baekje’s five-emperors were given the heaven-god identity according to the six-heaven theory(六天說) that Zheng Xuan(鄭玄) created. Traditionally, the Baekje people viewed heaven-god as ancestor-god. Because the five-emperors had a kind of blood relationship with royal progenitors, they could accept the six-heaven theory easily. Although the rites for heaven and five-emperors in Baekje got influenced by Chinese Jiaosi(郊祀), it had different aspects. The rites for heaven and the five-emperors were held equally in the south suburb(南郊), because the six-heaven theory was maintained in Baekje. Also, the ritual was practiced in the middle month(仲月) of each season, because the Baekje people regarded the rite for heaven as the rite for ancestor. Additionally, it was practiced grandly in summer and fall for the harmony with local community. Also, being held frequently, it contributed to the reinforcement of royal authority. In these respects, we can see the rites for heaven and five-emperors worked independently in Baekje.

논문(論文) : 「천원기대론(天元紀大論)」 중 상하주기(上下周紀)에 대한 석곡(石谷) 이규준(李圭晙)의 교정(校訂)에 관한 고찰(考察)

황원덕 ( Won Deok Hwang ) 대한한의학원전학회 ( 구 대한원전의사학회 ) 2009 대한한의학원전학회지 Vol.22 No.4

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(王氷)`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[君火以名]". 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.

『五運六氣醫學寶鑑』에 관한 硏究

윤창열(Yoon Chang-Yeol) 대한한의학원전학회 2021 대한한의학원전학회지 Vol.34 No.3

Objective : The OunyukgiUihakbogam authored by Cho, Wonhee, despite its relevance to application of the five circuit theory today, has been under-researched. Method : Contents on the unique treatment approach through the ‘visiting circuit and visiting qi(客運客氣)’ of the date of conception was studied. Result & Conclusion : The theory of calculating the date of conception with the date of birth applies the theory of the various combinations of the ten heavenly stems. The gestation period for those born on the day of the rabbit and chicken are either 246 or 306 days, while for those born on the day of the tiger and monkey, 256 days. For those born on the day of the cow or the lamb, 266; for those born on the day of the rat or horse, 276; for those born on the day of the snake or the pig, 286; for those born on the day of the dragon or the dog, 296 days. Once the date of conception is fixed, the visiting circuit and qi is estimated, and a matching formula is chosen and applied.