The Taesangugeupbang (Emergency Prescriptions for Childbirth) is a medical text written by Li-Chengong of China in the early 14th century. It incorporates forms of obstetrics and gynecology in use in the Chosun Dynasty and is quoted in the Hyangyakjibsungbang (Compendium of Prescription from the Countryside), the Euibangyoochui (Classified Collection of Medical Prescriptions), and the Taesanjibyo (Collection of Essentials for Childbirth). The recent rediscovery of Taesangugeupbang manuscripts in Japan has enabled full-scale research of this text. This article is based on a study of these manuscripts and attempts to synthesize the text through the various documents. The article suggests that: (1) critical texts for understanding the Taesangugeupbang include the Uijeoggo (A Review of Medical Books), the Euibangyoochui, and the Taesanjibyo; (2) there is a possibility that the Taesangugeupbang had disappeared from use in Joseon by the late 15th century; (3) the Taesangugeupbang complemented the treatment regimen of other texts and influenced the development of early Chosun ophthalmology; (4) The Taesangugeupbang is quoted in many Joseon's medical texts and is related to the author's mentor.

Queen Myeongseong was the wife of King Hyeonjong, the 18th king of the Joseon Dynasty, and the mother of King Sukjong. The clinical records of Queen Myeongseong are summarized on the basis of the Seungjeongwon Ilgi (The Daily Records of Royal Secretariat of Joseon Dynasty 承政院日記) and reviewed through Donguibogam. Queen Myeongseong gave birth to one male and three female children in the time of the queen. She took Geumgaedangguihwan (金櫃當歸丸), Dalsaengsan (達生散), Antaeum (安胎飮) during her pregnancy and Gungguitang (芎歸湯) during postnatal care. Since 1669, chest tightness, sleeplessness, arm pain and numbness of arms had been appeared. Ondamtang (溫膽湯) and Dodamtang (導痰湯) were used but they were not effective. However, when her symptoms were regarded as a benign tumor due to cold and wetness, there was a difference in the use of Ohjuksan (五積散). In 1683, when king Sukjong was caught in a smallpox, she took care of him. She exorcised in the middle of winter to pray for her son's recovery, and died of the flu.

This study examines a Song-dynasty book entitled TaeYiKukZieKuaZungMun Kyuk (A Collection of Imperial Medical Service Examination Questions and Answers 太醫局諸科程文格), which is the collection of questions and answers in the state examinations on medicine. This book was compiled by Hah Dae-yim (何大任) who was the vice-principal of the TaeYiKuk (The Imperial Medical Service 太醫局). The book consists of nine chapters. The present study reviewed all the chapters and found a number of significant issues. First, test-takers were required to be highly proficient in the fundamental knowledge of canonic texts of East Asian medicine. Second, pulse diagnosis was emphasized among the four diagnostic methods (四診). Third, herbal medicine formulas are organized according to the fixed structures of Ki Bang (奇方), which contained an odd number of herbs and Wu Bang (偶方), which contained an even numbered herbs), and fixed ratios for mixing various herbs. Fourth, there is a theory for division of therapies in which acupuncture is used for meridian diseases and herbal medicine for organ diseases. Fifth, herbal medicine formulas based on Unki theory (運氣學) are simpler than those of the previous generations. Sixth, the knowledge on the place of origin of herbs was emphasized. Seventh, knowledge of the relationship between herbs was also emphasized. Eighth, Tang (湯) and San (散) were used most frequently as forms of medicine.

Objective : Describe the phenomenon of "clear qi below, turbid qi above" as found in the Somun Eumyangeungsangdaelon (Major Essay on Yinyang Resonances and Appearances 素問 陰陽應象大論) and compare this pattern with water-grain dysentery and flatulence symptom patterns in the Sanghallon (Treatise on Cold Damage). Method : Study the annotation of the Hwangjenaegyeong (Yellow Emperor's Internal Classic 黃帝內經) and compare the results with the Sanghallon's water-grain dysentery and flatulence. Conclusions and Results : The causes of water-grain dysentery and flatulence are associated with the ascending and descending properties of Yin and Yang. Additionally, these symptoms can also be caused by pathogenic heat, turbid pathogenic factors, and interruption of the movement of clear and turbid qi. Aspects of water-grain dysentery resemble several patterns found in the Sanghallon. If caused by a weakness of yang qi, it resembles Sayeoktang (四逆湯) syndrome. Weakness of spleen qi resembles Ijungtang (理中湯) syndrome. Flatulence is similar to fullness in the chest syndrome, which in the Sanghallon is caused by an obstruction of cold qi. If there is excessive cold, water-grain dysentery is similar to the syndrome of Gyeolhyung (結胸). If the qi is not scattered, deficiency syndrome is similar to Gyejigejagyaktang (桂枝去芍藥湯) syndrome and excess syndrome is similar to Mahwangtang (麻黃湯) syndrome. When flatulence is caused by fever in chest, it is similar to Chijasitang (梔子?湯) syndrome. When caused by heat and phlegm build up in chest, it is similar to Sipjotang (十棗湯) syndrome.

There has been much recent interest and research into meridian theory. Two main types of meridian theory generally identified: the forward heart meridian system and the circulative meridian system. Little attention has been paid to how these types of alignments operate in the Zhenjiuzishengjing (鍼灸資生經) and the Shisijingfahui (十四經發揮). This paper reviews the meridian systems of these two texts and compares them to the meridian and collateral theory found in the Huangdineijing (黃帝內經). It compares the meridian point systems of the various texts and their alignment by location and meridian to shows how the meridian-based method used in the Zhenjiuzishengjing is similar to the forward heart meridian system found in the "Benshu" (本輸) section of the Neijing while the method used in the Shisijingfahui is close to circulative meridian system found in the "Jingmai" (經脈) section of the Neijing.

The $S{\bar{u}}tra$ of Great Dhāraṇī of the Uṣṇīṣa-cittā is one of the most widely published scriptures of Esoteric Buddhism during the Goryeo and Joseon dynasty. The sutra is often referred to as a Buddhist medical scripture whose recitation is believed to allay diseases such as difficult birth, chest pain, and infectious and incurable diseases. It utilizes two major methods for healing: reciting and copying the sutra or copying the dharani and talisman which appear at the end of the text with fine cinnabar and ingesting them with aromatic water. In order to understand the medical and historical value of this sutra, this study examines the historical background of its establishment in early China and its migration to Korea in the Goryeo period. This study also investigates the identity and value of the scripture in Buddhist medical history. The oldest known printed texts of the sutra in Korea are dated to the late 11th century. Because of the material benefits of the text, the tradition of printing and distributing the sutra was very popular between the 13th and 19th centuries. Therefore, examples of the sutra having been used for medicinal purposes during rites are found in historical records. Finally, the study tries to identify the relationship between the treatment methods of the Sutra and those of Korean traditional medicine focusing on several Korean traditional medical texts such as the Hyangyak-Jibseongbang (Compilation of Native Korean Prescriptions), the Donguibogam, and the Euibang-Hapbu.

The Diary of Muk-Jae is a historical record that describes many social aspects of the Joseon period in the 16th century. It records many scenes of its author, Lee Mun-Geon, treating patients. This paper uses The Diary of Muk-Jae to examine changes in the perception of the concept of cold damage and the text of the Shanghanlun (Treatise on Cold Damage) in the Joseon period in the 16th century. In The Diary of Muk-Jae, cold damage is understood in connection with two categories: 'dangerous disease' and 'disease caused by cold'. The Diary of Muk-Jae also presents the Shanghanlun not as a work limited to the concept of cold damage, but as a medical text that could be widely used for many different diseases. Thus, The Diary of Muk-Jae may represent a point of transition between in the perception of cold damage as seen in the Uibang Yuchui (The Collection of Medical Procedures) of the 15th century and the Donguibogam of the 17th century.