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.

『의학입문,상한편(醫學入門,傷寒篇)』의 "표본수명후선(標本須明後先)" 조문(條文)에서 나타난 삼음삼양병(三陰三陽病)의 표본(標本)개념에 대한 고찰

신상원 ( Sang Won Shin ),정창현 ( Chang Hyun Jeong ),백유상 ( You Sang Baik ),장우창 ( Woo Chang Jang ) 대한한의학원전학회 ( 구 대한원전의사학회 ) 2012 대한한의학원전학회지 Vol.25 No.1

『Yixuerumen』is a comprehensive medical text published in the Ming-dynasty by Li Chan(李踐). In this text, Sanghan(傷寒, cold damage) is categorized among external contraction(外感) with much emphasis. The subject of this study is the verse "The Principal and secondary aspects must first be decided." and its annotations in the <Six Meridian Pathology(六經正病)> in the Sanghan chapter of 『Yixuerumen』. The complex theoretical structure of this verse was firstly analyzed, together with the historical background of how and why Li Chan adopted this concept. The Pyo-Bon concept is the contrast between phenomena(標) and its underlying source of motivation(本). The methodology for this study was to compare and analyze this main verse with contents on Sanghan and Un-gi(運氣) within the text, while reviewing historical theories explaining the physiology and pathology of the human body in terms of the Pyo-bon(標本) concept. As a result, we discovered that the Pyo-bon(標本) concept used in the aforementioned verse of 『Yixuerumen』matches the Three Eum Three Yang(三陰三陽)-標本中氣(pyo-bon-jung gi)-gi transformation(氣化) theory of Un-gi(運氣). Li Chan created the connecting link in understanding the Three Eum Three Yang diagnosis system through the viscera/bowels theory(臟腑論) by adopting the Three Eum Three Yang(三陰三陽)-標本中氣(pyo-bon-jung gi)-gi transformation(氣化) theory from Un-gi. Li`s work lead to several changes in the field of Sanghan. First, Li understood the disease pattern of Sanghan by using the accumulated knowledge of the viscera/bowel theory during the Jin-Yuan dynasty, and developed a medical perspective that observes the disease pattern based on the body`s essence gi(精氣). Second, he set the category of the Sanghan-Three Eum Three Yang disease pattern, establishing a separate guideline. Third, by adding knowledge of herbs to the accumulated knowledge of the viscera/bowel theory, the process of diagnosis and herbal application were made explicable. On the other hand, in the process of interpreting the 三陰三陽diagnosis system with viscera/bowels theory, theoretical inconsistencies appeared, of which Li tried to mend by several means. The results of the research on 『Yixuerumen(醫學入門),the Sanghan chapter(傷寒篇)』calls for further studies, as it has effected both 『Dongeuibogam(東醫寶鑑),the Sanghan part(寒門)』and 『Dongeuisoosebowon(東醫壽世保元)』as well.