• 대한한의학원전학회지
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• 제33권1호
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• pp.51-60
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• 2020

Objectives : To compare the herbal ingredients of the prescriptions in 「Newly Selected Twenty-four Key Formulas applied to Tae-eumin(新定太陰人病應用要藥二十四方)」 chapter of the Shinchuk edition of the 『Donuisusebowon』 and those from the texts of the Four Great Doctors of the Jin Yuan period. Methods : The herbal ingredients of the 『Donuisusebowon』 and those from 『Huangdisuwen Xuanminglunfang(黃帝素問宣明論方)』, 『Lanshimicang(蘭室秘藏)』, 『Suwenbingji Qiyibaomingji(素問病機氣宜保命集)』, 『Shanghan Biaoben Xinfaleicui(傷寒標本心法類萃)』, 『Piweilun(脾胃論)』, 『Neiwai Shangbianhuolun(內外傷辨惑論)』, 『Shanghanzhige(傷寒直格)』, 『Shanghanxinyao(傷寒心要)』, 『Sanxiaolun(三消論)』 were entered into the database. Next, formulas which included the herbal combination pattern of Tae-eumin formula were determined. Results : Among the 27 Tae-eumin formulas including edited versions, those that showed similar pattern among those in the JinYuan texts were the following 12: Gegenjiejitang(葛根解肌湯), Reduohanshaotang(熱多寒少湯), Gegenchengqitang(葛根承氣湯), Gegentaichengqitang(葛根大承氣湯), Gegenshaochengqitang(葛根小承氣湯), Mahuangpobiaotang(麻黃發表湯), Bufeiyuantang(補肺元湯), Zaojiaodahuangtang(皂角大黃湯), Guadisan(瓜蒂散), Shexiangsan(麝香散), Shichangpuyuanzhisan(石菖蒲遠志散), Maimundongyuanzhisan(麥門冬遠志散). Conclusions : Based on the finding that 44.4% of the Shinchuk edition's Tae-eumin formula patterns could be found in the texts of the Four Masters, Dongmu's assertion that about half of the Tae-eumin formulas has been clarified by the doctors of the Song, Yuan, Ming eras could be understood as true.

• 사상체질의학회지
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• 제32권1호
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• pp.12-21
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• 2020

Objectives Dongeuisasangchobongueonbimangrok(DSCB) is a 8-paged material which was written in calligraphy. Although Dongeuisusebowonsasangchobongueon(DSSC) was regarded as a manuscript of Dr. Jema Lee, and the prescriptions of DSCB were very similar to those of DSSC, there are few DSCB-related prescription studies until now. The purpose of this study is to perform a precise comparative study between two manuscripts and to make the difference and commonness clear. Methods A comparison of the components, amounts of the herbal medicine, and treatable diseases of each prescription was carried out. Results DSCB contained a total of 41 prescriptions, including 15 for Taeeumin, 12 for Soeumin, 14 for Soyangin, and 34 prescriptions(82.9%) were the same with DSSC. There was one missing component in 2 prescriptions, and the rest generally had the same component and the treatable diseases, but there was a slight difference in amounts of the herbal medicine between two manuscripts. There were a total of seven kinds of prescription, including 2 for Taeeumin, 3 for Soeumin, and 2 for Soyangin, recorded only in DSCB. Conclusions As this manuscript is valuable that shows his initial prescription thoughts of Dongmu Jema Lee along with DSSC, the understanding Lee's prescription is needed to be studied through cross-review with DSSC and DSCB.

• 사상체질의학회지
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• 제14권3호
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• pp.33-51
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• 2002

1. Purpose This study is intended to catch the expasion of theory of Sasang Constitutional Medicine through comparision DongyiSooseBowon Chopanbon with DongyiSooseBowon Chobonguen and DongyiSooseBowon Gabobon. 2. Method I compared the Soyangin's prescription and medications of DongyiSooseBowon Chopanbon with those of DongyiSooseBowon Chobonguen and Dongyisoosebowon Gabobon. 3. Result and conclusion 1) Soyangin's Medications of the same kind in Chobonguen's prescriptions and Gabobon's and Chopann's are thirty-two; like Bangpoong(防風), Hyeunggye(荊芥), Sangjihwang(生地黃), sukgo(石膏), etc. And these medications are the principle in Soyangin's disease. 2) Soyangin's Prescriptions of the same name in Chobonguen's prescriptions and Gabobon's and Chopanbon's are Yangdokbackhotang(陽毒白虎湯). Chopanbon's Yangdokbackhotang(陽毒白虎湯) is more rational and effective prescription. 3) Soyangin's Prescriptions of the same name in Chobonguen's prescriptions and Gabobon's are eleven; Bangpoongtongseungsan(防風通聖散), chengumdojuksan(千金導赤散), etc. These prescriptions are similar in the structure. 4) Soyangin's Prescriptions of the same name in Gabobon's prescriptions and Chopanbon's are five; Hyungbangpaedoksan(荊防敗毒散), Yangdokbackhotang(陽毒白虎湯). etc. These Prescriptions make a change in the structure from Gabobon's to Chopanbon's. As this we know that Dongmu(東武) selected Sasang Constitutional prescription and medication in detail as he has the more experience of treatment.

• 사상체질의학회지
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• 제29권4호
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• pp.311-316
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• 2017

Objectives The purpose of this study was to investigate the relationship between counseling skills and Sasang constitutional medicine(SCM). Methods Reviewing the texts relevant to SCM, comparison between counseling skills and the excerpt from the relating books was conducted in terms of the attitude of the counselor, the observation method, the evaluation of the counselee, the relationship between the counselor and counselee, and the counseling method. Results As the attitude of the counselor, many kinds of attitudes and skills including respecting the counselee and reciprocal belief were needed. The excerpt from "Gyeokchigo" meant that the counselor or a doctor should have the virtue of Truth. To evaluate the patient's problems in SCM and the counseling, diet, digestion, and sleep could be asked, but questions about the emotions such as Joy, Anger, Sorrow and Pleasure should be more carefully modified in a modern way, when applying clinical practices. Empathy as the main principle of the counseling could be attributed to the main idea of Dongmu Lee Jema, in which all the people could be in the same status in a natural way reflecting that they like the virtue and dislike the evil. Recommendations of regimen and directives could be followed according to SCM Conclusions Several items of counseling skills and SCM coincide but some of the modern counseling skills are still needed to apply SCM to make the patients with psychiatric problems treated efficiently.

• 사상체질의학회지
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• 제22권2호
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• pp.1-15
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• 2010

1. Objectives: This research aims to study the general overview of the theories on the covetous desire and the relevant theories on cultivation mentioned in "Donguisusebowon (東醫壽世保元): Theories on Nature and Conduct (性命論)". 2. Methods: The theories concerning the covetous desire introduced in Dong-Mu's manuscripts, including "Gyukchigo 格致藁)", "Yougocho (遺稿抄)", "Dongmuyougo (東武遺稿)" and "Jaejungsinpyun (濟衆新編)", were comprehensively reviewed. Furthermore, the significance of the theories on the covetous desire and the relevant theories on self-cultivation were studied within the context of "Donguisusebowon(東醫壽世保元): Theories on Nature and Conduct (性命論)". 3. Results and Conclusions: 1) Among the four covetous desires (selfishness (私心), indiscretion (放心), indolence(逸心), acquisitiveness (慾心)), selfishness and acquisitiveness are the interpersonal components that deal with the relationship between individuals, whereas indiscretion and indolence are the intra-personal or self-concerned components that deal with the internal desires within the individual. 2) In the early concepts on the quaternity explaining the perspective on the human being as introduced in Dongmu's earlier manuscripts, the four covetous desires are thought of as the most important etiological components, that are also intimately related to the theories of self-cultivation. 3) Among the concepts introduced in "Donguisusebowon (東醫壽世保元): Theories on Nature and Conduct (性命論)", viciousness (邪心) and negligence (怠心) are primary, intra-personal (self-concerned) desires that are henceforth matched to indiscretion and indolence, respectively, while selfishness (arrogance, assertiveness, indiscrimination and exaggeration (驕矜伐夸)) and acquisitiveness (violation, extravagance, slothfulness and stealthiness(奪侈懶竊)) are secondary, interpersonal desires. 4) 'Preserving the mind (存其心)' and 'rectifying the body (修其身)' are Methods of overcoming viciousness (indiscretion) and negligence (indolence), the intrapersonal desires, while 'nurturing the nature (養其性)' and 'propping the course (立其命)' are Methods of eliminating selfishness and acquisitiveness, the interpersonal desires, which ultimately each leads to the completion of Nature (性) and Conduct/Course (命).

• 사상체질의학회지
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• 제21권3호
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• pp.1-16
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• 2009

1. Objectives: This research was proposed to find out the pathology of Soyangin in Sasang Constitutional Medicine(SCM). 2. Methods: The related contents of the pathology of Soyangin were selected in Je-Ma Lee's literatures such as "Dongmu-YuGo(東武遺稿)"(DYG), "Donguisusebowon-SaSangchobongyun(東醫壽世保元四象草本卷)"(DSS), "Donguisusebowon-GabObon(東醫壽世保元甲午本)"(DGO), "Donguisusebowon-ShinChukbon(東醫壽世保元辛丑本)"(DSC), and the research was written in order to find out the physiology and pathology of Soyangin in SCM. 3. Results and Conclusions: The chronical change of pathologic concept in Soyangin diseases as follows : Pathology in Soyangin diseases was much Hot Qi(熱氣), and more ascending Qi, less descending Qi in DYG, DSS. In "Discourse on the viscera and bowels" of DGO and DSC, Soyangin has a circulation of Water-Food Hot Qi of Spleen Group(脾黨) and Water-Food Cold Qi of Kidney Group(腎黨). Exterior Disease(表病) was the injury of Exterior-Qi such as mouth-hip Qi(口膀胱氣) by Anger-Nature-Qi(怒性氣), and Interior Disease(裏病) was the injury of Interior-Qi such as kidney-large intestine Qi(腎大腸氣) by Sorrow-Emotion-Qi(哀情氣). All diseases of Soyangin are caused by insufficient Cool Yin Qi(陰淸之氣) in Kidney Group(腎黨), so the pathology of Soyangin was focused on Requisite energy(保命之主) and each small viscera and bowels(偏小之臟). In this viewpoint, the schema of Soyangin diseases such as Soyangsangpoong-syndrome(少陽傷風證), Kyulhyung-syndrome(結胸證), Mangeum-syndrome(亡陰證), Hyungkyukyeol-syndrome(胸膈熱證), Sogal-syndrome(消渴證) and Eumhuoyeol-syndrome(陰虛午熱證) were designed to explain the mechanism of each syndrome.

• 사상체질의학회지
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• 제21권2호
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• pp.27-41
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• 2009

1. Objectives : This research was proposed to find our the pathology of Soeumin in Sasang Constitutional Medicine(SCM). 2. Methods : The related contents of the pathology of Soeumin were selected in Je-Ma Lee's literatures such as "Dongmu-YuGo(東武遺稿)"(DYG), "Donguisusebowon-SaSangchobongyun(東醫壽世保元四象草本卷)"(DSS), "Donguisusebowon-GabObon(東醫壽世保元甲午本)"(DGO), "Donguisusebowon-ShinChukbon(東醫壽世保元辛丑本)"(DSC), and the research was written in order to find out the physiology and pathology of Soeumin in SCM. 3. Results and Conclusions : The chronical change of pathologic concept in Soeumin diseases as follows: Pathology in Soeumin diseases was much Cold Qi(寒氣), and more descending Qi, less ascending Qi in DYG, DSS. In "Discourse on the viscera and bowels" of DGO and DSC, Soeumin has a circulation of Water-Food Hot Qi of Spleen Group(脾黨) and Water-Food Cold Qi of Kidney Group(腎黨). Exterior Disease(表病) was the injury of Exterior-Qi such as eye-shoulder Qi(目膂氣) by Pleasure-Nature-Qi(樂性氣), and Interior Disease(裏病) was the injury of Interior-Qi such as spleen-stomach Qi(脾胃氣) by Joy-Emotion-Qi(喜情氣). All diseases of Soeumin are caused by insufficient Warm Yang Qi(陽煖之氣) in Spleen Group(脾黨), so the pathology of Soeumin was focused on Requisite energy(保命之主) and each small viscera and bowels(偏小之臟). In this viewpoint, the schema of Soeumin diseases such as Ulkwang-syndrome(鬱狂證), Mangyang-syndrome(亡陽證), Taeum-syndrome(太陰證) and Soeum-syndrome(少陰證) were designed to explain the mechanism of each syndrome.

• 사상체질의학회지
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• 제21권2호
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• pp.48-57
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• 2009

1. Objective : The object of this thesis is to find the basis of Constitution assignment of Nogeun(蘆根, Phragmites communis Trin.) used to the medication for Taeyangin. Also, it is to recognize what kind of Constitution of Mogeun(茅根, Imperata cylindrica var. koenigii) is needed to be assigned to. 2. Methods "Dongyi Soose Bowon", 'SinchukBon', 'ChobonKwun', other related Sasang Constitutional Medicine(SCM) books, herbal medicine books such as "Boncho Kangmok", and etc. were compared and researched. 3. Results & Conclusions : 1) Nogeun(蘆根) lowers Qi and harmonizes the body. Because of the effect of lowering soar-Qi(氣), it used to treat the symptoms of Taeyangin's vomiting(噎膈反胃, Stomach reflux due to dysphagia-occlusion). Also Yuksoo Nogeun(逆水蘆恨, Reed growing near the river in low scream) is the basis of considering inhale-gathering Qi effect as a major indication of Nogeun. 2) The theory of classifying White Mogeun as a Tae-eumin Medicinal is based on the effect of Radiating while classifying White Mogeun as a Taeyangin Medicinal is based on the effect of treating stomach reflux(反胃). But both basis are not conclusive and thus requires further study. 3) In "Sasang Geumge Bibang", the first text ever to write only about separate medicinals and Classified Foods (食物類) of each constitution, there were examples of Nogeun and Mogeun's usage based on other pre-existing medical texts. 4) Because White Mogeun is classified as Tae-yangin medication in "Dongmu Yugo", but classified as a Taeeumin's medication in "Dongyi Soose Bowon" 'ChobonKwun' and "Sasang Geumge Bibang", there remains a controversy.

• 사상체질의학회지
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• 제17권1호
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• pp.16-24
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• 2005

1. Objectives This study is purposed to find a dietary treatment of Taeyangin in the ${\ulcorner}$Sik Ryo Chan yo(食療纂要)${\lrcorner}$(1460). 2. Methods It was researched as bibliographic study with ${\ulcorner}$Sik Ryo Chan YO${\lrcorner}$ of the oldest Korean book concerned about a dietary treatment and ${\ulcorner}$Hyangyakjipseongbang(鄕藥集成方)${\lrcorner}$ ${\ulcorner}$Euibangyoochui(醫方類聚 )${\ulcorner}$ etc. 3. Results and Conclusions (1) ${\ulcorner}$Hae Dong Moon Hun Chong Rok(海東文獻總錄)${\lrcorner}$ misquoted ‘Five Vegetable(五菜)’ written in ${\ulcorner}$Sik Ryo Chan YO${\lrcorner}$ as 'One leaf(一葉)'. (2) The efficacy of persimmon, Mo Gwa, Oh Ga Pi(the root bark of various araliaceous shrubs), Crucian, Ju Du Kang, Watershied plant(Brassenia purpurea) in this book are the same or similar to those of ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$ and ${\ulcorner}$Dongmu Yugo${\lrcorner}$. But some of them are represented as having different properities in Sasang Constitutional Medicine(SCM) and ${\ulcorner}$Sik Ryo Chan YO${\lrcorner}$. For example, dried persimmon is used for the treatment of deafness, Crucian for asthma and Song Jul(松節) for bruises in ${\ulcorner}$Sik Ryo Chan Yo${\lrcorner}$ but SCM. (3) This book doesn`t have a definite expression about Sasangin, but it contains documents of clinical cases. So it seems that this book would somewhat affect to SCM after ages.

• 동의생리병리학회지
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• 제19권1호
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• pp.29-37
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• 2005

According to Confucianism, the world before Confucius focused on respecting the heaven which meant that everything could be done by the heaven. After the period of Confucianism, Joo-Ja asserted that everything could be done by nature. During the Chosun Dynasty, philosophers such as Seo Kyung-duck, Lee Hwang, and Lee Yi talked about four characters and seven passions of human being. They started to focus more on the inside of human nature. During the later period of the Chosun Dynasty, a philosopher by the name of Dongmugong Lee Jema analyzed that one's nature and feelings can change his or her external matter and the function of internal organs by purity or impurity of one's mind. Based on these analysis, Dongmugong discovered 'sasangin' which puts more emphasis on one's state of mind compared to the outside the world. Also, Dongmugong tried to figure out the connections between Confucianism and medical science. If you use change fire and stone theory which is difference between hado and nock-seo to expain four seven theory one's mind could be define as four natural characters and seven feelings. From four seven theory four is ying and seven is yang. This is the method of cure and understand the structure of human body. And also, four natural characters and seven feelings can be divided into heaven and earth. You can see Four natural characters is far more similar to heaven and seven feelings are similar to earth. According to four-seven theory hado is permanent and you can find out 'sasangin' is permanent also. Since seven feelings are influenced by sam-jae, you can analogize there are 21 different types in 'sasangin'. An underlying principle should there be 28 different types of sasangin instead of 21 different types of sasangin but one quater of sasangin is hidden according to samhyuniljang theory. All creations in the world are organized by unification of the great absolute and symmetry distinction of yingyang. With these facts identity of the heaven, earth and man which is named samjae generates symbols of independent sasang. And also, sasang generates relations between five element, six energy and the six family relation. From six family relation comes seven feelings of man which creates a category of the eight trigrams for divination and unification of nine palace. All these process are united.