• 한국한의학연구원논문집
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• 제2권1호
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• pp.255-268
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• 1996

In order to improve comprehension of Dong-Mu's thought, the 'The manuscripts left by Dong-Mu' was studied. The contents of 'The manuscripts left by Dong-Mu' and the writing date of 31 articles were presumed. The chronological table of Lee Jae-Ma was made out with the affairs of everyday experience. The writing date of Lee Jae-Ma's articles and 4 articles which were written by others were presumed and the everyday experiences were excavated. The chronological table of Lee Jae-Ma was made out with upper results.

• 사상체질의학회지
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• 제17권3호
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• pp.22-30
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• 2005

1. Objectives The purpose of this study is to verify whether one's constitutional medicine can be used for others or not. The results of this study will help us to understand sasang constitutional medicine. 2. Methods In Dong-Mu's writings - ${\ulcorner}$DongMuYooGo${\lrcorner}$, ${\ulcorner}$Dongyi Suse Bowon Sasang ChobonGuen${\lrcorner}$, ${\ulcorner}$Dongyi sasang shinpyun${\lrcorner}$-, I found out that one's constitutional medicine has been used for others. 3. Results and Conclusions 1) There are 13 medicines that have been used and mixed with other constitutional medicines in ${\ulcorner}$DongMuYooGo${\lrcorner}$. 2) There are 3 medicines that have been used and mixed with other constitutional medicines in ${\ulcorner}$Dongyi Suse Bowon Sasang ChobonGuen${\lrcorner}$. 3) There are 18 prescriptions that have combined with other constitutional medicines in ${\ulcorner}$Dongyi sasang shinpyun${\lrcorner}$.

• 사상체질의학회지
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• 제16권2호
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• pp.32-43
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• 2004

1. Objectives This paper was tried to find out Dong-Mu's recognition systemfor Sasang Structure about "Dongyi Suse Bowon" and "Gyukchigo" 2. Methods The study was researched through comparative studying in a structural manner between "Gyukchigo" 's Affairs-Mind-Body-Objects(事心身物) and "Dongyi Suse Bowon" 's Heaven-Human-Nature-Order(天人性命). 3. Results and Conculusions "Gyukchigo" 's Affairs-Mind-Body-Objects(事心身物) should be understood as Dong-Mu's change process of thinking scheme before writing the book of "Dongyi Suse Bowon" and it is somewhat difficult to make a connected attachment in a lump between "Dongyi Suse Bowon" 's Heaven-Human-Nature-Order(天人性命) and "Gyukchigo" 's Affairs-Mind-Body-Objects(事心身物). Just "Dongyi Suse Bowon" 's Heaven-Human-Nature-Order(天人性命) can be understood as a new recognition systemto encompass" Gyukchigo" 's Affairs-Mind-Body-Objects(事心身物).

• 사상체질의학회지
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• 제15권2호
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• pp.9-23
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• 2003

1. Objects of a study Dong-mu emphasized knowing who he or she is to treat disease, so this parer was written to summarize Dong-mu's thought on human 2. Methods of a study ${\ulcorner}Dongyi$ Suse Bowon Sasang $Choboguon{\lrcorner}$ is Dong-Mu's early writing, is composed of three chapters, which are ${\ulcorner}$Won-in$(原人)${\lrcorner}$ . ${\ulcorner}$Byung-byun(病變)${\lrcorner}$ . ${\ulcorner}$Yak-bang(藥方)${\lrcorner}$ . This is chiefly written on human, so this paper was written by summarizing Dong-mu's general and constitutional thought on human in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ 3. Results and Conclusion 1. Dong-mu's viewpoint of human in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ is viewpoint of human in the base of 'Human Nature(人性)-Human Form(人形)' and viewpoint of human in the base of 'Affairs-Mind-Body-Objects(事心身物)'. 2. The general viewpoint of human suggested in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ is that 'Nature-Emotion(性情)' is a action of mind and 'Knowing-Acting(知行)' is a action of body in human. He emphasized that we should try to become saint through controling 'Nature-Emotion(性情)' and 'Knowing-Acting(知行)' 3. It was thought that The span of lift is different according to the volume of Oi(氣) existed in the smallest organ. To manage the Qi(氣) existed in the smallest organ, it is very important to recover 'Good Qi of each constitution(體質正氣)' through cultivating Heart and body. 4. The constitutional viewpoint of human suggested in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ is that Human is classified into four constitutions according to 'Natural Principle of Organ(臟腑性理)' of 'Human Nature(人性)' mind and 'Knowing-Acting(知行)' of 'Human Form(人形)' 5. The viewpoint of human suggested in ${\ulcorner}A$ Aphorism in Teaching Children(敎子平生箴)${\lrcorner}$ emphasized 'Heart('心')'. but The viewpoint of human suggested in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ emphasized' Natural Principle of Organ(臟腑性理)' of 'Human Nature(人性)' mind and 'Knowing-Acting(知行)' of 'Human Form(人形)' and developed the viewpoint of human suggested in ${\ulcorner}Dongyi$ Suse $Bowon{\lrcorner}$.

• 대한한의학원전학회지
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• 제9권
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• pp.432-552
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• 1996

The influence of the four noted physicians of Geum-Won era(金元代) on the completion of the medicine in the Chosun dynasty(朝鮮朝) can be summarized as follows. 1. The four noted physicians of Geum-Won era were Yoo-Wan-So(劉完素), Jang-Jong-Jung(張從正), Lee-Go(李杲), Ju-Jin-Heung(朱震亨). 2. Yoo-Wan-So(劉完索) made his theory on the basic of Nae-Kyung("內經") and Sane-Han-Lon("傷寒論"), his idea of medicine was characterized in his books, for exemple, application of O-Oon-Yuk-Ki(五運六氣), Ju-Wha theory(主火論) and hang-hae-seng-je theory(亢害承制論). from his theory and method of study, many deviations of oriental medicine occurred. He made an effort for study of Nae-Kyung, which had been depressed for many years, on the contrary of the way old study that Nae-Kyung had been only explained or revised, he applied the theory of Nae-Kyung to clinical care. The theory of Yuk-Gi-Byung-Gi(六氣病機) and On-Yeul-Byung(溫熱病) had much influenced on his students and posterities, not to mention Jang-Ja-Wha and Ju-Jin-Heung, who were among the four noted physicians therefore he became the father of Yuk-Gi(六氣) and On-Yeul(溫熱) schools. 3. Jang-Jong-Jung(張從正) emulated Yoo-Wan-So as a model, and followed his Yuk-Gi-Chi-Byung(六氣致病) theory, but he insisted on the use of the chiaphoretic, the emetic and the paregoric to get rid of the causes, specially he insisted on the use of the paregoric, so they called him Gong-Ha-Pa(攻下派). He insisted on the theory that if we would strenthen ourselves we should use food, id get rid of cause, should use the paregoric, emetic and diaphoretic. Jang-Jong-Jung'S Gang-Sim-Wha(降心火) theory, which he improved Yoo-Wan-So's Han-Ryang(寒凉) theory influenced to originate Ju-Jin-Heung'S Ja-Eum-Gang-Wha(滋陰降火) theory. 4. Lee-Go(李杲) insisted on the theory that Bi-Wi(脾胃) played a loading role in the physiological function and pathological change, and that the internal disease was originated by the need of Gi(氣) came from the disorder of digestive organs, and that the causes of internal disease were the irregular meal, the overwork, and mental shock. Lee-Go made an effort for study about the struggle of Jung-Sa(正邪) and in the theory of the prescription he asserted the method of Seung-Yang-Bo-Gi(升陽補氣), but he also used the method of Go-Han-Gang-Wha(苦寒降火). 5. The authors of Eui-Hak-Jung-Jun("醫學正傳"), Eui-Hak-Ib-Moon("醫學入門"), and Man-Byung-Whoi-Choon("萬病回春") analyzed the medical theory of the four noted physicians and added their own experiences. They helped organizing existing complicated theories of the four noted physicians imported in our country, and affected the formation of medical science in the Choson dynasty largely. Eui-Hak-Jung-Jun("醫學正傳") was written by Woo-Dan(虞槫), in this book, he quoted the theories of Yoo-Wan-So, Jang-Jong-Jung, Lee-Go, Ju-Jin-Heung, especially, Ju-Jin-Heung was respected by him, it affected the writing of Eui-Lim-Choal-Yo("醫林撮要"). Eui-Hak-ib-Moon("醫學入門"), written by Lee-Chun(李杲), followed the medical science of Lee-Go and ju-jin-heung from the four noted physicians of Geum-Won era. Its characteristics of Taoism, idea of caring of health, and organization affected Dong-Eui-Bo-Kham("東醫寶鑑"). Gong-Jung-Hyun(龔延賢) wrote Man-Byung-Whoi-Choon("萬病回春") using the best part of the theories of Yoo-Wan-So, Jang-Jong-Jung, Lee-Go, Ju-Jin-Heung, this book affected Dong-Eui-Soo-Se-Bo-Won("東醫壽世保元") partly. 6. our medical science was developed from the experience of the treatment of disease obtained from human life, these medical knowledge was arranged and organized in Hyang-Yak-Jib-Sung-Bang("鄕藥集成方"), medical books imported from China was organized in Eui-Bang-Yoo-Chwi("醫方類聚"), which formed the base of medical development in the Chosun dynasty. 7. Eui-Lim-Choal-Yo("醫林撮要") was written by Jung-Kyung-Sun(鄭敬先) and revised by Yang-Yui-Soo(楊禮壽). It was written on the base of Woo-Dan's Eui-Jung-Jun, which compiled the medical science of the four noted physicians of Geum-Won era. It contained confusing theories of the four noted physicians of Geum-Won era and organized medical books of Myung era, therefore it completed the basic form of Byun-Geung-Non-Chi (辨證論治) influenced the writing of Dong-Eui-Bo-Kham("東醫寶鑑"). 8. Dong-Eui-Bo-Kham("東醫寶鑑") was written on the base of basic theory of Eum-Yang-O-Haeng(陰陽五行) and the theory of respondence of heaven and man(天人相應說) in Nae-Kyung. It contained several theories and knowledge, such as the theory of Essence(精), vitalforce(氣), and spirit(神) of Taoism, medical science of geum-won era, our original medical knowledge and experience. It had established the basic organization of our medical science and completed the Byun-Geung-Non-Chi (辨證論治). Dong-Eui-Bo-Kham developed medical science from simple medical treatment to protective medical science by caring of health. And it also discussed human cultivation and Huh-Joon's(許浚) own view of human life through the book. Dong-Eui-Bo-Kham adopted most part of Lee-Go(李杲) and Ju-Jin-Heung's(朱震亨) theory and new theory of "The kidney is the basis of apriority. The spleen is the basis of posterior", so it emphasized the role of spleen and kidney(脾腎) for Jang-Boo-Byung-Gi(臟腑病機). It contained Ju-Jin-Heung's theory of the cause and treatment of disease by colour or fatness of man(black or white, fat or thin). It also contained Ju-Jin-Heung's theory of "phlegm break out fever, fever break out palsy"(痰生熱 熱生風) and the theory of Sang-Wha(相火論). Dong-Eui-Bo-Kham contained Lee-Go's theory of Wha-Yu-Won-Bool-Yang-Lib (火與元氣不兩立論) quoted the theory of Bi-Wi(脾胃論) and the theory of Nae-Oi-Sang-Byun(內外傷辨). For the use of medicine, it followed the theory by Lee-Go. lt used Yoo-Wan-So'S theory of Oh-Gi-Kwa-Keug-Gae-Wi-Yul-Byung(五志過極皆爲熱病) for the treatment of hurt-spirit(傷神) because fever was considered as the cause of disease. It also used Jang-Jons-Jung's theory of Saeng-Keug-Je-Seung(生克制勝) for the treatment of mental disease. 9. Lee-je-ma's Dong-Eui-Soo-Se-Bo-Won("東醫壽世保元") adopted medical theories of Song-Won-Myung era and analyzed these theories using the physical constitutional theory of Sa-Sang-In(四象人). It added Dong-Mu's main idea to complete the theory and clinics of Sa-Sang-Eui-Hak(四象醫學). Lee-Je-Ma didn't quote the four noted physicians of Geum-Won era to discuss that the physical constitutional theory of disease and medicine from Tae-Eum-In(太陰人), So-Yang-In(少陽人), So-Eum-In(少陰人), and Tae-Yang-In(太陽人) was invented from their theories.

• 사상체질의학회지
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• 제15권3호
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• pp.22-32
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• 2003

The pulse diagnosis is the basic method of oriental medicine diagnosis. But in sasang constitutional medicine, it is said that it's not a major diagnotic method. But we don't have any sasang constitutional study of the pulse diagnosis. So I made this study by research of changing concept of the pulse diagnosis in chinese medical history and Dongyi Suse Bowon (longevity and life preservation in oriental medicine). The conclusion as follows. 1. There were many kinds of the pulse diagnosis in the ancient times, it has developed to simple and effective diagnotic method. Simple and effective is the major point of medical development, the 24 pulse is abridged to Floating Pulse(浮), Deep Pulse(沈), Slow Pulse(遲), Rapid Pulse(數) 2. The latter term of Chosun, the practical study was developed. In the view of the practical study, the pulse diagnosis has a lot of cricical point. Jung Yak-Yong, in his writing Mak Lon(脈論), criticize the pulse diagnosis. 3. In the sasang constitutional medicine, the constitutional diagnosis is very important. The methods of the constitutional diagnosis are three, the way of mind and greed, knowledge and deed, external figure and physical traits. But the pulse diagnosis is one of the way of external figure and physical traits, so we can't diagnose the exact constitution by the pulse diagnosis. 4. Dong-mu conclude that the pulse diagnosis is just the diagnostic way of symptom. But in the clinical situation, the ordinary symptoms are more important than the pulse diagnosis, because it is useful to know the condition of the ingestive food metabolism and the Qi-yack metabolism

• 한국전통조경학회지
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• 제40권4호
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• pp.67-80
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• 2022

불가의 십우도(十牛圖)는 현재 우리나라 사찰 금당 벽화에서도 자주 보이는 일종의 선종화이다. 송대 이후 발달한 목우도는 마음을 비유한 소와 이를 다스리는 목동을 소재로 하여, 이후 다양한 계층의 사람들이 도화, 게송, 화운시 등 다양한 작품을 남겼다. 이는 비단 한 시대 중국 불가 사상에서만 국한된 현상이 아닌 시대와 사상, 국경을 초월한 범문화적으로 나타난 현상으로 그 영향을 살펴볼 수 있다. 본 연구는 기존 목우도 연구에서 미비했던 유불도 삼가 사상 문화적 측면에서 통섭하고자, 유불도 삼가 사상을 대표할 수 있는 목우도송을 선정하여 각 문헌의 저술 목적, 마음의 수행 방법, 구경지취(究竟旨趣)를 비교하였다. 구체적인 연구 결과는 다음과 같다. 첫째, 불가의 십우도(十牛圖)는 보명의 『목우도』와 곽암의 『심우도』로 대별 된다. 불가의 선종은 깨달음을 통한 해탈을 지향한다. 이에 불가의 『목우도』와 『심우도』는 모두 점수(漸修)의 수행방법으로 수심증도(修心證道)를 위하여 작성되었다. 하지만 이는 선종과 교학의 관점 차이에 따른 강조점이 달라 화제(畫題)와 게송이 달리 나타난다. 둘째, 보명의 『목우도』는 방할기용(棒喝機用)이란 방법을 통해 미목(未牧)에서 쌍민(雙泯)의 진공묘유(眞空妙有)에 이르기까지 수행 과정을 소개하였으며, 그 이면에는 쌍민의 일원상(一圓相)마저도 초월하는 것을 구경처(究竟處)로 삼고 있다. 셋째, 곽암의 『심우도』는 심우(尋牛)에서 입전수수(入鄽垂手)에 이르는 점수(漸修)의 수행 과정을 나타내고 있다. 이는 사교입선(捨敎入禪)을 통해 상구보리(上求菩提), 하화중생(下化衆生)하는 경지에 나아가 중생(衆生)과 함께하는 화광동진(和光同塵)을 구경처(究竟處)로 삼아 모든 중생의 불성(佛性)을 제도하고자 하였다. 넷째, 시미즈 슌류(清水春流)의 『유가십마도(儒家十馬圖)』는 보명의 『목우도』를 차용하여, 유가의 심학의 지취를 설파하는 '원불입유(援佛入儒)'의 특징이 있다. 이는 유가의 학문의 목적인 '학성현, 복기성[學聖賢, 復其性]'을 근거로 '제외안내(制外安內)'의 함양(涵養) 공부를 통해 도(道)와 합일된 군자, 즉 성인(聖人)을 지향한다. 그 구경처(究竟處)는 『중용』의 "상천지재, 무성무취(上天之載, 無聲無臭)"와 합치된다. 다섯째, 원명노인(圓明老人)의 『상승수진삼요(上乘修真三要)』는 보명의 『목우도』를 차용함과 동시에 자신의 지취를 설하기 위해 총 13장의 그림으로 구성되어 '원불입도(援佛入道)'의 특징이 있다. 도교는 양생술을 통한 장생불사의 신선 성취를 목적으로 한다. 이에 반환심성(返還心性)을 통해 심신(心身)을 모두 버리고 태극의 정기로 새롭게 잉태된 성태(聖胎)로 화하여 궁극적으로 '원래 시초인 자금선(紫金仙)을 지향한다는 점이 도교만의 독특한 특징으로 나타난다. 이의 구경처(究竟處)는 지도회홍(至道恢弘)의 도의 속성과 합치되는 법신청정(法身淸淨)이다.