• 동의신경정신과학회지
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• 제10권1호
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• pp.179-204
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• 1999

• 대한한의학원전학회지
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• 제21권2호
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• pp.193-200
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• 2008

재전통의학이론상일반운용'토법'적주요목표이병인화병위양종분류인식하거적(在전統의학理논上一般운用'吐法'的主要目표以病因和病位양종分류인식下去的). 관우병인의미착직접토출격상(관于病因意味着직接吐出膈上), 위완적담음숙식지인착오적섭식지유독지물(胃脘的痰음宿食지因錯오的섭食之有毒之物), 관우병위가이설(관于病位可以설), '기고자(其高者), 인이월지'적'기고자'시지상완(因而越之'的'其高者'是指上脘), 격상적유형실사(膈上的有形실邪). 장자화재 "유문사친"상설"일토지중(장子和在"儒門事親"上설"一吐之中), 변태무궁(변태无궁), 루용루험(屢用屢험), 이지불의(以지不疑)", 몰구완격담식혹비교고적병위(沒拘脘膈痰食或比較高的病位). 이차통과흔다임상경험(而且通과흔多임床경험), '토법(吐法)'능취득료타개현부이발산피부적청양(能取得了打개玄府而발散皮부的淸양), 타개하초(打개下焦), 천착장중적옹체(穿着腸中的壅滯), 통조수도(通조水道), 단절수지상원(단絶水之上源), 접통울체(接通울滯), 피상행진기(被上行진기), 접통관객(接通관객), 교류상하적(交流上下的) 음양(陰陽), 교제심신(交제心신), 조절병교제수화(조절병交제水火), 창달기기(창달기기), 접통경락혈맥등적성효(接通경絡血맥等的成效). 인차타확장료'토법'적치료범위(因此他擴장了'吐法'的治료范圍). 본논문관우장씨적'토법'(本논文관于장氏的'吐法'), 개념(槪念), 방법급종류(方法及종류), 규율(규律), 통토적치료기전(通吐的治료기전), 금기(禁忌), 조선적방면래진행정리(조宣的方面래진行整理), 보고(報告).

• 대한한의학원전학회지
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• 제21권3호
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• pp.27-36
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• 2008

在"四庫全書提要"上把張從正的"儒門事親"解題爲'惟儒者能明其理,而事親者當知醫也'. "儒門事親"的大旨主張驅邪而安正, 而且詳論汗, 吐, 下三法的理論和各科病証的臨床實踐, 因此論議着把當時的弊端弄正. 尤其張氏按照汗, 吐, 下三法的治病而採用的,不但好长时间研究"內經", "傷寒論"的結果,而且他经过运用另外治疗法并失败后, 探索的方法. 早就他說,'世之磨積取積之藥,余初學醫時,亦曾用之. 知其不效,遂改爲撤. 因考"內經"驟然大悟. "內經"曰: 木鬱達之,火鬱發之,土鬱奪之,金鬱泄之,水鬱折之', 把它进一步并解释'五鬱中木鬱達之者,吐之令其條達也. 汗者是風隨汗出也. 下者是推陳致新也', 积累臨床實踐的經驗并主张'所論三法,至精至熟,有得無失,所以敢爲來者言也'. 因此張氏通过使用'汗法'而疏通營衛, 使用'吐法'而條達, 使用'下法'而推陳致新,诱導了流畅气血并流通血气的作用. 尤其在"靈樞"的"平人絶穀"上寫着'胃滿則腸虛, 腸滿則胃虛, 更虛更實, 故氣得上下, 五臟安定, 血脈和利, 精神乃居', 胃腸不但正常地交替虛實和纳运幷轉化五穀的过程,而且對氣血臟腑的生理機能也有影響. 關于人體的'下法'作用機轉, 張氏主張'腸宜通暢', 也就是以这樣的认识爲基本. 論者已经在大韓韓醫學原典學會誌上投稿了關于"儒門事親"之'汗法'和'吐法'的研究,本论文上關于张氏的'下法',槪念, 種類及方法, 範圍, 規律, 禁忌, 調宜, 治療機轉方面上,通轣简單的研究而结束.

• 대한한방소아과학회지
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• 제19권2호
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• pp.51-68
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• 2005

Objective : Rumenshiqin(儒門事親) was compiled by Zhang Zi Huo(張子和) of the Jin(金) Dynasty of China. He invented unique medical theory and treatment such as three excretive methods(perspiratory, vomitory and purgative therapy). The aim of this study was to make the best use of the therapeutic theory of Rumenshiqin(儒門事親) connected with pediatrics. Methods: We conducted literature search in detail for contents of Rumenshiqin(儒門事親) and reviewed various kinds of books. Results : Zhang Zi Huo(張子和) recognized that children had pure-yang bodies(純陽之體) and emphasized that children need to prevent heat-stagnation(鬱熱) and asthenic yin(損陰). He instructed that a principle of raising such as wearing thin clothes, eating fresh food, harboring little desire and little anger, and taking temperate medicine. He described that pathogenic factors were mistake of rearing, misuse of medicine, exogenous factor, and excessive emotion. Conclusion : According to the above results, it is concluded that his therapeutic theory should be used at present.

• 대한한의학원전학회지
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• 제21권1호
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• pp.205-222
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• 2008

"Yumunsachin(儒門事親)" is a very important work that contains everything of Jangjahwa(張子和)'s medical thought. The book was made into present form after the process of change several times. These days the printed book is consist of 10 classes and 15 volumes that combine several books. Original "Yumunsachin(儒門事親)" was the name of volume 1, 2, 3, "Chibyeongbaekbang(治病百法)" volume4, 5, "Siphyeongsamnyo(十形三標)" volume 6, 7, 8, "Japgigumun(雜記九門)" volume 9, "Chwalyodo(撮要圖)" volume 10, "Chibyeongbaekbang(治病雜論)" volume 11, "Sambeop-yukmun(三法六門)" volume 12, "Samsoron(三消論)" volume 13, "Chibeoppillyo(治法心要)" volume 14, and "Sinhyomyeongbang(神效名方)" volume 15. "Yumunsachin(儒門事親)" is a collection of a few books so, the literary style isn't uniform. The unconformity show that "Yumunsachin(儒門事親)" was not written by one person. The problem who is the writer of each volume remains controversial. But most scholars recognize that volume 1, 2, 3, original "Yumunsachin(儒門事親)" and was written by Jangjahwa(張子和), embellished by Majigi(麻知幾). Also, it is recognized that "Samsoron(三消論)" was collected by Majigi(麻知幾) and inserted by posterity, and that Sangjungmyeong(常仲明) and Nangi(欒企) who were Jang[張子和]'s disciples participated in compilation of "Yumunsachin(儒門事親)". Therefore, it is sure that the contents of the book express Jangjahwa(張子和)'s medical thought.

• 동의신경정신과학회지
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• 제12권2호
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• pp.85-93
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• 2001

Objectives: In order to present an applicative scheme of medical care through the analysis of the Rumenshiqin. Method: This research was done by analyze Zhanzihe's Medical Records and Thought in the Rumenshiqin. Results: 1. Zhanzihe's had recognized that vital-qi is recovered naturally by diaphoretic, purgative and emetic theraphy. 2. He had made an applicative scheme of psychotherapy in Oriental medicine. 3. Zhanzihe's Medical Records and Thought can contribute to madical care of neuropsychiatry 4. He had thought that the doctor's quality and consideration of infant's environment and individual grade is very important. Conclusion: Zhanzihe's Medical Records and Thought in the Rumenshiqin presents an applicative scheme of medical care of neuropsychiatric desease and we need to study more and more about this.

• 동의신경정신과학회지
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• 제12궈1호
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• pp.67-79
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• 2001

This investigation is to make clear the feature of Zhangzihe's medical care. This investigation had used individual or mixture theory of which is Oriental medicine or Western medicine. I have come to some conclusion from the analysis of medical cases in ${\ulcorner}Rumenshiqin{\Ircorner}$. The conclusion is as followed: 1. Zhangzihe had recognized that the cause of disease's main factor is the internal fever from mental unrest. His such a thought is applied for all process of medical care. 2. He had emphasis on the environment of patients, social mood, individual grade and economic ability, personality and etc. 3. He had thought that the doctor should lead the patient in relationship between doctor and patient. He asked the patient for blind obelience to doctor without the patient's voluntary participation. 4. He had emphasis on the adaptation to medical circumstance.

• 대한한방내과학회지
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• 제18권1호
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• pp.255-269
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• 1997

This study has been carried out to investigate the cause, pathological mechanism and treatment of CVA in Youmunsachin(儒門事親), written by Changjongjung(張從政) The results were follows : 1. The cause of CVA in Youmunsachin(儒門事親) was quotated from the theory of Naekyung(內經), Guel-eum-pung-mok(厥陰風木) and exogenous wind evil(外感風邪) on weakness of human body. 2. The pathological mechenism of CVA was that flows of Ki(氣) were obstructive, or executive heart(心) suppress lung(肺) and weakened lung(金) did not control liver(肝), executive liver brought to Gan-pung-nae-dong(肝風內動), and he thought that onset of CVA was frequent in 3nd, 4th, 9th. 10th, 12th lunar month. 3. In treatment of CVA, Han-to-ha-bub(汗吐不法, sweating vomiting passing stool method to remove evil) was used. His treatment was divided into ten sweating vomiting passing stool method by medication for internal use, one vomiting method by medication for external use and one sweating method by using acupuncture. 4. In treatment of CVA, when emergency time, vomiting and passing stool method were used, and then, method of Yangheulgeopung(養血祛風), Chungeulgeodam(淸熱去痰), Pyorissanghae(表裏雙解), Whalheultonglak(活血通絡) was used. 5. In the form of prescription, he used the form of Hwan, San(丸, 散), and he used toxic agent frequently.

• 대한한의학원전학회지
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• 제25권3호
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• pp.127-147
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• 2012

Objective : Methods of Jang Cong-zheng's treatment related to his theories include of promoting the sweating-vomiting-purgation(汗吐下三法), prickling-bleeding method(瀉血療法), and emotional therapy(情志療法). He succeeded Liu wan-su(劉完素) as promoter of fire-heat pattern theory(火熱論), thereby emphasizing six qi(六氣), especially fire(火) and dampness(濕), as pathogens. He suggested that physician should treat patients whose diseases occurred due to fire(火) and dampness(濕) with promoting the sweating(汗)-vomiting(吐)-purgation(下) methods, which would remove pathogen qi(邪氣) and help circulation of qi and blood, therefore getting them back healthy qi(正氣). Method : I will try to describe the Jang Cong-zheng's treatment in "Ru-Men-Shi-Qin", and I would like to explain the sweating-vomiting-purgation(汗吐下三法), prickling-bleeding method(瀉血療法), and emotional therapy(情志療法). Result : For emotional diseases, he suggested that most should be caused by heart fire(心火) so they should be treated with methods of suppressing heart fire and medication would be using cool and cold herbal drugs which lead to clear heart fire. Conclusion : Theories of Zhang zi-he(張子和) can be applied to nurturing for modern world maintaining and improving health by his care methods. People these days suffer usually from excess intake or unbalanced diet problem, so wastes matter and pathogenic qi can be driven out of the human body by applying the sweating-vomiting-purgation methods. His medical theories could contribute to modernization of traditional medicine this way.

• 대한한의학원전학회지
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• 제21권1호
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• pp.1-11
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• 2008

Jangjahwa(張子和) was influenced by "Hwangjenaegyeong(黃帝內經)" and Yuhagan(劉河間)'s theory, and other classics. Also, his clinical experience was helpful to theorize his thought. Thus, he improved medical theory by combining previous medical theory and his own experience. The essence of his thought is the importance of pathogenic Gi[邪氣] as the cause of disease and is Sambeop(三法) of Hantoha(汗吐下) as the methodology for removing pathogenic Gi[邪氣] away. He regarded pathogenic Gi as the cause of disease, and eliminated pathogenic Gi for the remedy. Namely, Sambeop(三法) of Hantoha(汗吐下) was selected as the best efficient method for driving pathogenic Gi away. Sambeop of Jangjahwa(張子和) have different meaning from previous one. Traditionally, Diaphoretic Therapy[汗法] was regarded as therapy for exogenous disease[外感病], and its effect was regarded as Balhanhaepyo(發汗解表). Emetic therapy[吐法] was throwing up Dameumsuksik(痰飮宿食) of stomach and above diaphragm. Purgation therapy[下法] means Tongbyeon(通便), Hajeok(下積), Sasil(瀉實), Chuksu(逐水) were regarded as therapy for Yangmyeongsiljeung(陽明實證) of Sanghan(傷寒). He submitted a new extensive concept of Sambeop adding traditional one, and expanded the application range of Sambeop. All methods, can cause circulation of Gihyeol(氣血) by opening the 'Hyeonbu(玄府)', like Moxibution therapy[灸薰], Steaming[蒸], Washing[洗],Heat therapy[慰], Cauterization[烙], Acupuncture therapy[鍼刺], Stone needling, Physical and breathing exercise[導引], Massage[按摩] were regarded as Diaphoretic Therapy[汗法]. Especially, he thought that Diaphoretic Therapy and venesection[瀉血] have same medical implication. If we examine the process of pushing out pathogenic Gi[邪氣] by means of Sambeop(三法), we can find the intermediation, that is circulation of Gihyeol(氣血). Its meaning is implied in the word of 'opening Hyeonbu(玄府)'. He thought that the circulation of Gihyeol(氣血) is the key to control health. Gihyeol(氣血) was circulated well under the physiological balance, but it was not circulated well under the invasion of pathogenic Gi[邪氣]. In other words, pathogenic Gi is the immediate cause of bad circulation of Gihyeol(氣血) and disease. Naturally, the doctor must remove pathogenic Gi that cause bad circulation for healing by means of Sambeop(三法). In my opinion, because the ultimate goal of Jangjahwa(張子和) was circulation of Gihyeol(氣血) by removing pathogenic Gi[邪氣], the concept of Sarnbeop(三法) could be expanded.