1992, Vol.6, No.

Huh-joon's medical thoughts shown on his medical book of the Dong-Eui-Bo-Kham can be summerized as follows. 1. The general trend of medical science in Koryo dynasty is that much more interests were concentrated upon the books about curative means rather than upon the books about theoretical knowledge of medical science. With the development of Hyang Yak(鄕藥) (the term referring either various kinds of domestic medical stuffs such as herbs or the curative methods using those stuffs) and the writing of books on Hyang Yak, independent medical science of the nation's own was established in late Koryo dynasty. And the national medical science was continuously further developed until early Choson dynasty. Briskly-expanded mutual exchanges with China in early Choson dynasty provided Choson opportunities to import Chinese medical science and to examine it. Under this circumstances, he wrote the Dong-Eui-Bo-Kham. 2. As we look over the preface and Chip-Rae-Mun(集例文), we can find the characterstic of Dong-Eui-Bo-Kham is that the philosophical theory of Taoism was quoted in explaining the principles of his medical science and that the main idea of Naekyung is the basis in explaining the way of curing diseases. 3. 83 kinds of medical books were quoted in the Dong-Eui-Bo-Kham. Besides, as many as 200 kinds of books including Tao-tzu's teaching books(道書), history books(史書), almanac(歷書), and Confucius' teaching books(儒家書篇) were quoted in total. Naekyung and Eue-hak-Ip-Mun, Dan-kye-Sim-Bup were the most frequently quoted books among them. 4. Huh-Joon's medical thoughts about health care were like these. 1) The reason why Huh-Joon regarded the idea of health care as of great importance was that he laid much more emphasises on the preventive medicines rather than on the remedial medicines. The direct reason was that he was greatly influenced by profound knowledge of Taoist's study of discipline and who participated in the editing the books from the beginning. 2) Huh-Joon's outlook on human body started from the theory of "Unity of Heaven and Man"(天人合一論), which implied man was a kind o miniature universe. In addition to that, he largely theory of essence(精), vital force(氣), and spirit(神) which were regarded very important as the three most valuable properties in Taoism. However, he took his medical ground on practical and pragmatic idea that he did not discuss fundamental essence(元精), fundamental vital force(元氣), and fundamental spirit(元神) which were given by Heaven from the received only the theory of essence, vital force, and spirit which were acquired after birth and worked mainly on realistic activity of life. 3) Huh-Joon accepted Do-In-Bup(導引法) sharply as a method to prevent and cure diseases. 5. Huh-Joon's medical thoughts on remedial aspects are as 1) Naekyung was considered so important in Dong-Eui-Bo-Kham that not only each paragraph was begun with the quotations from Naekyung but also the edited order fo the content of the book the same with that of Naekyung. And differently from the former korean medical books he accepted at large and recorded the theories of the four noted physicians of the Geum-Won era(金元四大家) by Dong-Eui-Bo-Kham. 2) For the first time, Huh-Joon introduced the theory of Un-Ki (運氣論) in the Dong-Eui-Bo-Kahm. However, he accepted it as a pathological function of human body but he did not apply physical constitution, physiological function, pathological function, and remedial methods. 3) Huh-Joon liked to use Hyang Yak that he recorded korean name of Hyang Yak(鄕名), places of the production(産地), the time of collecting(採取時月), and the way of drying herbs(陰陽乾正法) in the remedial method of a single medicine prescription for diseases at the end of each paragraph. By doing so, he developed, arragned, and revived Hyang Yak. 4) He believed that since the natural features of China were different from those of Korea the reasons of being attacked with its remedia

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박찬국 , 崔三燮 | 1992, 6 | pp.131~137 | number of Cited : 4

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박찬국 , 崔三燮 | 1992, 6 | pp.138~143 | number of Cited : 0

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A study of bonshu(本輸) theory of Huangdineijing(黃帝內經)

Lee Yong-bum , 홍원식 | 1992, 6 | pp.144~169 | number of Cited : 0

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As a result, a study of honshu(本輸) theory of Huangdineijing(黃帝內徑) was led to the next conclusions. 1. In Huangdineijing(黃帝內徑), the connection of bonshu(本輸) flows and jingmai(經脈)'s can be compared to that of the earth's surface water flows and subterranean's. Bonshu(本輸) exists on qi flows which is formed in consquence of running over of twelve jingqi(經氣) and fifteenth luoqi(絡氣) in four extremities. 2. While jingluo(經絡) is composed of twelve mai(脈), bonshu(本輸) is composed of eleven mai(脈), it is because xin(心) has no disease and also has no bonshu(本輸). Bonshu(本輸) is used to treat disease of viscera and entrails, and frequently used in autumn and winter, also used when the outer layer or the inner layer of human body is become a fighting area of zhengxie(正邪). Physiologically, jingmai(經脈) nourishes the whole body and it's acting is prospered in four extremities. Bonshu(本輸) flows is just described as the process of gathering and storing the fruits of jingmai(經脈)'s acting. 3. In wuxing(五行) attachment of bonshu(本輸), from a ti(體) point of view, jing(井) xing(榮) shu(兪) jing(經) he(合) is oderly attached to shui(水) mu(木) huo(火) tu(土) jin(金), and from a yong(用) point of view, which is divided into two, bonshu(本輸) of yang(陽) area is oderly attached to jin(金) shui(水) mu(木) huo(火) tu(土), while bonshu(本輸) of yin(陰) area is oderly attached to mu(木) huo(火) tu(土) jin(金) shui(水). 4. Huangfu mi(皇甫謐) had stated the bonshu(本輸) of xin(心) in Jiayijing(甲乙經), his writings, and therefore have faded the meaning of the concept of Huangdineijing(黃帝內徑)'s "only xin(心) has no bonshu(本輸)". Hua shou(滑壽) had stated bonshu(本輸) in oder of jingmai(經脈) flows in his writings, Shisijingfahui(十四經發揮) and therefore completely have faded the meaning of Huangdineijing(黃帝內徑)'s bonshu(本輸).

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백상룡 | 1992, 6 | pp.170~175 | number of Cited : 0

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A study on the type of Bi(肥) and Su(瘦) of Body in 'Yellow Emperior' Nei-Ching'

전태강 , 홍원식 | 1992, 6 | pp.176~188 | number of Cited : 0

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A Study on the life of Yoon Cho Chang(尹草窓) and Cho-Chang-Kyeul(草窓訣)

김준태 , Yoon,Chang-Yeol | 1992, 6 | pp.189~227 | number of Cited : 2

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I have studied life of Yoon-Dong-Li(尹東里), who applied Un-Ki(運氣) theory to medicine during Suk-Jong(肅宗) to Jeong-Jo(正祖) in Yi-Dynasty and also studied his existing writings named 《Cho-Chang-kyeol》(草窓訣). The referenced original work prints were based on 1980's pring of Chung-Ku oriental medical society and National Central Library and The academy a korean studies possessed print. Studied with these books, I have concluded as follows. 1. Yoon-Dong-Li(尹東里) courtesy name is Ja-Mi(子美), pen name is Cho-Chang(草窓). He was born in 1705, Suk-Jong(肅宗) 31yrs, and died in 1784, Jeong-Jo(正祖) 3yrs in Yi-Dynasty. He had lineage of third-generationed-doctor and learned medicine from his uncle, Yoon-Woo-Kyo(尹雨敎). His father Yoon-Yi-Kyo(윤이교) gaved him second influence. 2. Confucianal physician in Ming Dynasty You-Bu(劉溥) respected Ju-Ryeom-Kyo(周濂溪), confucianist in Song-Dynasty and You-Bu(劉溥) does not removed grass in front of window (because in chinese, Cho-Chang(草窓) means grass in front of windows), and named himself Cho-Chang(草窓). Yoon-Dong-Li(尹東里) followed this suit so called himself Cho-Chang(草窓). 3. The main contents of 《Cho-Chang-Kyeol》(草窓訣), (運氣衍論) was written in 1725, when Yoon-Dong-Li(尹東里) was 21yrs old and printed in 1736. The other part of 《Cho-Chang-Kyeol》(草窓訣), (用藥篇) was written in 1746. These two parts were not written in the same time. The (運氣衍論) was written 11years earlier than (用藥). Two parts were combined another day and named 《Cho-Chang-Kyeol》(草窓訣). 4. Existing 《Cho-Chang-Kyeol》(草窓訣) is transcribed printing with the content of "Five elements motion and the six kind of natural factors theory"(五運六氣論). Each edition is generally similar in content, but also has different points each other so naw we hardly finds a complete set of works. 5. 《Cho-Chang-Kyeol》(草窓訣) is a first technical book which treats of Un-Ki(運氣) theory in korea. 6. The contents of (運氣衍論) of 《Cho-Chang-Kyeol》(草窓訣) is mechanism of diease according to excess and insuffciency of five elements motion and six kinds of natural factors, and symptoms and priscriptions, includes variated priscriptions. 7. Two parts in (運氣衍論) of 《Cho-Chang-Kyeol》(草窓訣), 'Sang-tong'(相通) and 'Kak-Tong'(各通), threats of mechanisim of the disease according to five elements, with the principle of inter-promoting and inter-acting, in the change of ten heavenly stems and five elements motion. 8. In the (用藥篇) of 《Cho-Chang-Kyeol》(草窓訣) describes priscription for clinical application according to Un-Ki(運氣) and also records about misuse of medicine. 9. In the 《Cho-Chang-Kyeol》(草窓訣), most of priscription are common using one, which also found in 《Dong-Ui-Bo-Gam》(東醫寶鑑) and there are few of priscriptions by Yoon-Dong-Li(尹東里).

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Yoon,Chang-Yeol | 1992, 6 | pp.228~251 | number of Cited : 1

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The study of the relation between the medicine of Taoism and oriental medicine

Lee Yong-bum , Yoon,Chang-Yeol | 1992, 6 | pp.252~305 | number of Cited : 0

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I have studied the relation between a Taoist(道家) and the oriental medicine(韓醫學), it is summerized as following. 1. According to the relation between a Taoist(道家) and the oriental medicine, Lao-tzu(老子)' mathematical principle that had an influence on Three yin-three yang(三陰三陽) theory of the oriental medicine, idea of natural philosopy(自然無爲) and the freedom from avarace(無慾) on the oriental medicine. 2. Vital essence and energy theory(精氣設) in a Taoist not only can be seen in Lao-tzu' Do dug gyung(老子道德經), Maengza(孟子), Guanza(管子), but also its principle has something to do with Nei Ching's Vital essence and energy theory(精氣設). 3. Danjungpa(丹鼎派) can be divided into Naedansul(內丹術) which preserves through the breath and Oedansul(外丹術) which makes one a Taoist hermit. If he takes magic portions(金丹), they had a great effect on Yangsanghak(養生學) and was actually concerned with oriental doctors who was known to us. 4. If medicine of Taoism is classified, it can be divided into three categories. Boiled solution(渴液), Pharmacopea "Ben cao"(本草), Acupuncture & moxibustion(針灸), Magic portions(外丹) are used in the first category. Chinese setting-up and Therapeutic exercises(導引), Josik(調息), Naedan(內丹), Byugok(辟穀), Naeshi(內視), Banjung(房中) belong to second category. The religious contents such as Bu(符), Jeum(占), Cheum(籤), Ju(呪), Je(齊), Gido(祈禱), taboo are implied in third category. 5. In the history of the medicine of Taoism and oriental medicine, they are called animism, shamanism, Mu(巫) or Ye(?), not separated at first period. In the end of junguk(戰國時代), Ye(醫) was clearly distinguished from Mu(巫) and then Mu(巫) was developed into medicine of Taoism and ye(?) into the present form of oriental medicine. 6. The oriental medicine doctors that are concerned with Taoism are Bakgo(伯高), Geyugu(鬼臾區), Soyu(少兪), Noigong(雷公), Pyujak(篇鵲), Sunuyi(淳于意), Hwata(華陀), Hwangbomil(皇甫謐), Hangang(韓康), Dongbong(童奉), Heuson(許遜), Galhong(葛洪), Dohongyung(陶弘景), Damlan(曇鸞), uyjajang(葦慈藏), Sonsanak(孫思邈), Wanguing(王氷), Jegonghwalbul(濟公活佛), Yuwanso(劉完素), Judonge(朱丹溪), Leesijin(李時珍), Johakmin(趙學敏), Ougu1(吳杰) etc. 7. The view of a human body in the medicine of Taoism affected the oriental medicine on the ground that man was regarded as a microcosm(小宇宙), so he was compared to a nation or heaven and earth. 8. The anatomy of medicine of Taoism gave a detail description of five visceras and each organs, the heart, center of mental function, Mirie(尾閭) which has an relationship to the training of Naedan(內丹修練). In this resrect, as it is accord with the acupunture point of oriental medicine, therefore we can find that Taoism influenced oriental medicine, also explicit study was achieved. 9. Acient people believed that the goo in the human lxxIy, one of the characteristics of the medicine of Taoism cured the patients and then protected him from the disease. If a man was taken ill, they had him cured by making the god's name which corresponded to its disease, calling him communicating with him, and asking him to deprive him of illness. This treatment was used to live and be kept young eternally. In this respects, we can see that they emphasized on the attitude of Bulchiyibeung chimibeung(不治己病治末病) and psychological treatment. 10. Samsi thoery(三尸說) that one's fortune, disaster, health, and disease in the world are at the mercy of his good or bad conduct, is concerned with Taoism and treatment with the oriental medicine. 11. Guchung(九蟲) is more closly associated with the religious aspect rather than with the medical aspect. Because of the similarity of the mcdern parasitism, its study has an important meaning. 12. The respect for the human life is reflected in jeunsi(傳屍), with Samsi-guchung theory(三尸九蟲說), which is considered as mxIern tuberculosis.

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The Journal Of Korean Medical Classics 2023 KCI Impact Factor : 0.29

1992, Vol.6, No.