• Journal of Korean Medical classics
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• v.23 no.4
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• pp.103-153
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• 2010

"Sanghanjeonsaengjip(傷寒全生集)" is a classic medical work, written by the outstanding physician Dohwa(陶華) in the Ming Dynasty. The characteristic of "SangHanJeonSaengJip" is that this book succeeded to the spirit of pattern identification and treatment of Treatise on Cold Damage Diseases, newly changed a table of contents by symptoms, and together with this indicated the prescriptions in accordance with diswase-pattern at "YujeunghwalInseo(類證活人書)", "Hwajegookbang(和劑局方)" etc. Also because this kept the existing ephedra decoction, cinnamom twig decoction, minor decoction of bupleurum, decoction for reinforcing middle-energizer and replenishing qi etc.'s name on and unlikely indicated the medicine composition, it caused confusion, but at the later ages "Euhakipmun(醫學入門)" the so-called 'Doci(陶氏)' was added to the prescription name, so we are able to distinguish. Together with this, this book dose not indicate the dosage of medicine and indicates the first, the second, and the third classes[上中下] below medicine. As this dose not mean the three grades of quality"good, fair, and poor[上中下] of "Shennong's Classic of Materia Medica" but expresses the sovereign medicinal as the first class[上], minister medicinal as the second class[中] and assistant and courier medicinal as the third class[下], doctors can voluntarily decide the dosage of medicine in accordance with the degree of disease. At this thesis, I single out ten chapters in contents of 2nd volume named Hyeong(亨) corresponding to the details, among "Sanghanjeonsaengjip(傷寒全生集)". I discussed superficial fever types of exogenous febrile disease in chapter 1, aversion to cold types of exogenous febrile disease in chapter 2, syndrome caused un-sufficient sweating in chapter 3, organic fever types of exogenous febrile disease in chapter 4, aversion to wind types of exogenous febrile disease in chapter 5, Tidal fever types of exogenous febrile disease in chapter 6, Alternative attacts of chills and fever in chapter 7, Dysphoria with smothery sensation in chapter 8, Fidgetiness of exogenous febrile disease in chapter 9, and Headache of exogenous febrile disease in chapter 10, and together with this I discussed, in detail, which influence the prescriptions which are listed on each chapter have caused on future generations In accordance with this, I think that the above-mentioned symptoms and prescriptions are important when I research cold damage and warm disease study. So I orderly research revision, annotation, rendering and an investigation.

• Korean Journal of Oriental Medicine
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• v.2 no.1
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• pp.381-401
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• 1996

The diagnostic requirements were suggested and explained regarding the systems of differentiation of syptoms and signs in the second year study of standardization and unification of the terms and conditions used for diagnosis in oriental medicine. The systems were as follows : -differential diagnosis according to condition of body fluid, differentiation of syndromes according to the state of qi and blood, differential diagnosis according to reletive excessiveness or deficiency of yin and yang(氣血陰陽津液辨證) -differentiation of diseases according to pathological changes of the viscera and their interrelation(臟腑辨證) -analysing and differentiating of febrile diseases in accordance with the theory of the six channels(傷寒辨證) The individual diagnosis pattern was arranged by the diagnostic requirements in the following odor : another name(異名), notion of diagnosis parrern(證候槪念), index of differentiation of syptoms and sings(辨證指標), the main point of diagnosis(診斷要點), analysis of diagnosis pattern(證候分析), discrimination of diagnosis pattern(證候鑑別), a wayof curing a diseases(治法), prescription(處方) , herbs in common use(常用藥物), dieases appearing the diagnosis pattern(常見疾病), documents(文獻調査). This study was carried out on the basis of the Chinese documents and references.

• Herbal Formula Science
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• v.13 no.2
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• pp.141-151
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• 2005

From the tuberous root of Aconitum carmichaeli Debx.(Ranunculaceae), the main root is called as common monkhood mother root and the later root is called as the prepared aconite root. From the prepared aconite root. Looking at the processing method of the prepared aconite root, it is divided into Yeombuja (prepared aconite root processed in salt) and heuksoonpyeon (baekbupyeon) following the processing method after removing the soil and this is a way of processing the prepared aconite root without damage it. The recently produced raw prepared aconite root is easily damaged, thus it shall be preserved in salt to have the crystal shape on the surface of the prepared aconite root and store and transport in firmly solidified yeombuja condition. Therefore, yeombuja shall remove the salt before use and requires processing for use but heuksoonpyeon or baekbupyeon may use immediately. For the succession of the unique processing techniques of our ancestors, there has to be studies on the techniques. Prepared aconite root is generally used as holy medicines to cure the yang depletion syndrome, kidney-yang deficiency syndrome, and obstruction of qi in the chest syndrome. However, they are the substances with toxicity. It is contemplated that the contents of processing are broadly understood through the document on the processing method, and based on such foundation, the systematic set and proof on the documents are made along with the addition of the contemporary scientific theory and technology to develop the traditional processing technology to maximize the treatment effect and safety of prepared aconite root. In this study, the historic data and records on the processing method of latteral root of aconitum carmichaeli Debx will be rearranged to contribute to the standardization of medicinal herbs, maximization of efficacy and minimization of the side effects.

• The Journal of Korean Medicine
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• v.28 no.4
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• pp.74-85
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• 2007

Objective : In this study we wanted to confirm if proper stimulation and de-Qi of traditional Korean medical acupuncture could increase hot flash relief efficacy. Design : A randomized controlled, single blind study. We used two modalities of acupuncture, one with optimal stimulation [Study group; Korean medical acupuncture (TKMA)] and one with minimal stimulation [Control group; Minimal acupuncture (MA)]. Same acupoints [PC6(內關), HT8(少府), HT7(神門), LI4(合谷), ST36(足三里), SP6(三陰交), Ren4(關元)] were used in both groups. Fifty-two patients were treated twice a week for 8 weeks, and follow up was done after 4 weeks from the last treatment. Patients were checked hot flash VAS (visual analog scale), frequency and duration every time they visited. Results : Hot flash relief efficacy by 100mm hot flash VAS was obvious in both groups. Hot flash VAS scores of study group were smaller than the scores of control group at the early stage (3rd, $4^{th}$ and $8^{th}$ visit), but there wasn't a remarkable difference between study and control group at the end of the trial. Besides, diminution of hot flash VAS was faster and more even in the study group than control group by visualization using 'Box plot'. We compared frequency and duration of hot flash, 100mm sweating, palpitation, sleep disturbance VAS, and Kupperman Index, MENQOL, Patient's global assessment score. Both groups showed definite decrease from the baseline, but the difference was not statistically significant. There wasn't any adverse event. Hot flash relief efficacy was kept in most patients after 4 weeks' follow-up. Conclusion : Acupoint combination by Traditional Korean medical theory is effective on hot flashes and hot flash relief efficacy was faster and more even in optimal stimulation than minimal stimulation.

• The Journal of Korean Medicine
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• v.19 no.1
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• pp.66-88
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• 1998

This study was performed from March to September 1997 on 95 healthy students to observe the effects of acupuncture at Hap-kok (LI4) according to the meridian and qi-xue(氣血) phenomenon of oriental medicine's theory. Skin temperature on the Hap-kok (LI4) and Chun-Choo (ST25) were measured by D. 1. T. I. (Digital Infrared Thermograph Imaging) before acupuncture stimulation and 1min, 10 min after acupuncture stimulation. 1. In healthy students, the left and right mean temperature of LI4 and ST25 was $29.04\;^{\circ}C,\;29.12\;^{\cir}C\;and\;30.29\;^{\circ}C,\;30.22\;^{\circ}C$ respectively. 2. In control group, the time dependent changes for 10 min of LI4 and ST25 were $-0.32\;^{\circ}C,\;-0.36\;^{\circ}C\;and\;-0.5\;^{\circ}C,\;-0.46\;^{\circ}C$ respectively, however, the thermal differences of both sides LI4 and ST25 were not changed for 10 min. 3. In acupuncture stimulation of both sides LI4, the time dependent changes of ST25 were $-0.13\;^{\circ}C,\;-0.06\;^{\circ}C$, and the thermal differences of both sides ST25 were reduced, but not changed significantly. In acupuncture stimulation of right side LI4, the time dependent changes of LI4 were $-0.1\;^{\circ}C,\;-0.32\;^{\circ}C$ respectively, and the thermal differences of both sides LI4 were increased more than control, but not significantly. Also, that of ST25 were changed by $-0.69\;^{\circ}C,\;-0.63\;^{\circ}C$ respectively, but not significantly. 4. In acupuncture stimulation group, it was classified following the thermal differences of both sides LI4 and ST25, and the effects of acupuncture were observed by changes of classification. The acupuncture of both sides LI4 results in temperature of the left side ST25 to be high after acupuncture. The acupuncture of right side LI4 results in increased ratio of the left side higher than right LI4. The above results indicates that D. I. T. I. was a useful method to observe follow-up the effects and changes by acupuncture stimulation on objective evaluation of phenomenon for the meridian system. Thus, acupuncture on LI4 affects to thermal changes of ST25 and LI4, but exact examination of thermal changes on ST25 will have to be.

• Journal of Acupuncture Research
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• v.18 no.5
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• pp.77-91
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• 2001

Backgrounds and purpose : The acupuncture of oriental medicine is very important in treatments. Until now it was been researched according to the meridian and qi xue(氣血) phenomenon of oriental medicine's theory. Acupuncture will show more objective index to observe the meridian. And then, I studied the effects on the thermal change of the Taeyon($L_9$) and Chungbu($L_1$) following acupuncture stimulation. Objective and Methods : This study was performed from December 1999 to February 2000 on 60 healthy students. The objective was divided into two groups, those are the control group A(N=30) that no acupuncture stimulation, the group B(N=30) of acupuncture stimulation on Taeyon($L_9$). First, in the control group A, I took a picture Taeyon($L_9$) Chungbu($L_1$) Taenung($P_7$) Chondol($CV_{22}$) area for 30 men without any stimulation with the Digital Infrared Thermograph Imaging(D.I.T.l.) and did same area, 10min after. Second, in the acupuncture stimulation group B, we took a picture Taeyon($L_9$) Chungbu($L_1$) Taenung($P_7$) Chondol($CV_{22}$) area for 30 men without any stimulation with the Digital Infrared Th - ermograph Imaging(D.I.T.I.), and then stimulate acupuncture on Taeyon($L_9$) and took a picture same area, 10min after. Results : 1. In healthy men, average skin temperture on Taeyon($L_9$) area was lower than Chungbu($L_1$) area about $3.0^{\circ}C$, in the Lt. Taeyon($L_9$) and Chungbu($L_1$) area was lower than Rt. Taeyon($L_9$) and Chungbu($L_1$) area. 2. In the acupuncture stimulation group B, the skin temperature of both side Taeyon($L_9$) area showed the increase or decrease significantly. But both Taenung($P_7$) area did not showed significantly. 3. In the acupuncture stimulation group B, the skin temperature of both side Chungbu($L_1$) area showed the increase or decrease significantly. But both Chondol($CV_{22}$) area did not showed significantly. 4. The thermal changes of the area which is a meridian point in the Lung Meridian of the acupuncture stimulation group on Taeyon($L_9$) different from other Meridian with significantly change. Conclusion : The acupuncture stimulation on Taeyon($L_9$) affected the thermal change of the area which is a meridian point, in the Lung Meridian. And then I could relate these results with the existence of the meridian and meridian point. Thus, continuous thermographic study will be needed for the existence of the meridian and meridian point.

• Korean Journal of Oriental Medicine
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• v.15 no.2
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• pp.101-109
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• 2009

The Pulse diagnosis is in the boundary of the Four Examinations, and it is called 切診, or palpation. It has a great impact on people in reminding of the Traditional Medicine that it is probably the first thing that people think of when they hear about Traditional Medicine. Hu-Jun quoted in the Treasured Mirror of Eastern Medicine "東醫寶鑑" that the doctor finds out the deficiency and the excess of the meridian of the patiant through the pulse, and that it is of the utmost necessity to know the "deficiency and the excess" of the meridian to decide the formula (君臣佐使) of the herbal medicine and the acupuncture/moxibustion treatment. The research on the studies of pulse diagnosis have been concentrated on the origin, history, and the theory of the pulse diagnosis throughout the years; however, the number of research on the image from the classics on pulse diagnosis have been less. With this in mind, this paper was written to study more on the origin and the history of the pulse diagnosis as well as to study on the image of pulse diagnosis shown on the classics on Traditional Medicine in China and Korea. The history of the pulse diagnosis has its root on the attempt to find out what is happening inside the body through the indication of the small changes of the pulse that is shown on the outer boundaries of the body. There were various kinds of pulse diagnosis including "Three positions and nine indicators method" and "Carotid pulsation and wrist pulse method" in the ancient period, and wrist pulse-taking method became the most popular since the completion of studying on palpation by 初보. The image of the palpation helps the rudimentary practitioners of Traditional Medicine. They are divided into two large categories, which are the area of diagnosis and the shape of the pulse itself. The historical classics including the image of the pulse diagnosis can be found since the Song Dynasty of China. There are various kinds of image of pulse diagnosis in the classic such as "The picture of the hand meridian" from "脈訣指掌病式圖說", "The picture of the image of meridian" from "察病指南", "The picture of the Seven exterior and Eight interior" from "校正圖注脈訣", and "The picture of the six parts of meridian" from Treasured Mirror of Eastern Medicine "東醫寶鑑". The Treasured Mirror of Eastern Medicine "東醫寶鑑" have analyzed the basic theories and made up the standards of pulse diagnosis by establishing "The picture of the six parts of meridian" based on "The method of placing the viscera and bowels corresponding to cun-guan-qi, or the meridian".

• Journal of the Korean Society of Marine Environment & Safety
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• v.28 no.4
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• pp.577-586
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• 2022

The increasing trade volume between Korea and China has rapidly expanded the maritime transport between the two countries. However, safety, particularly considering the ship collisions in the Yellow Sea and East Sea waters, has not been fully ensured. These collision accidents in that region endanger traffic safety and the marine environment, moreover, it has the potential to cause legal complexity because Korea and China haver domestic legislation, that are considerably different in some aspects. International conventions and domestic legislation in China provide detailed laws with respect to ship collisions, however, the theory of ship collision infringement still needs to be improved, enriched, and developed. Because these laws are not very clear on the resolution of disputes resulting from ship collisions, we focused on the final judgments by the Supreme Court of China (SPC), and the judicial judgments set by the Maritime Court of China. This study aimed to explore the domestic legislation applicable to disputes related to ship collisions in China, and comparatively investigate the legal provisions of Korea and China on the issue of ship collisions, particularly on the aspect of damage compensation, fault ration, and liability apportionment.

• The Journal of Dong Guk Oriental Medicine
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• v.10
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• pp.41-61
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• 2008

The outline and characteristics of the important doctors of the 'Zhe Zhong Pai'(折衷派) are as follows. Part 1. In the late Edo(江戶) period The 'Zhe Zhong Pai', which tried to take the theory and clinical treatment of the 'Hou Shi Pai (後世派)' and the 'Gu Fang Pai(古方派)' and get their strong points to make treatments perfect, appeared. Their point was 'The main part is the art of the ancients, The latter prescriptions are to be used'(以古法爲主, 後世方爲用) and the "Shang Han Lun(傷寒論)" was revered for its treatments but in actual use it was not kept at that. As mentioned above The 'Zhe Zhong Pai' viewed treatments as the base, which was the view of most doctors in the Edo period. However, the reason the 'Zhe Zhong Pai' is not valued as much as the 'Gu Fang Pai' by medical history books in Japan is because the 'Zhe Zhong Pai' does not have the substantiation or uniqueness of the 'Gu Fang Pai', and also because the view of 'gather as well as store up'(兼收並蓄) was the same as the 'Kao Zheng Pai'. Moreover, the 'compromise'(折衷) point of view was from taking in both Chinese and western medical knowledge systems(漢蘭折衷). Generally the pioneer of the 'Zhe Zhong Pai' is seen as Mochizuki Rokumon(望月鹿門) and after that was Fukui Futei(福井楓亭), Wadato Kaku(和田東郭), Yamada Seichin(山田正珍) and Taki Motohiro(多紀元簡). Part 2. The lives of Wada Tokaku(和田東郭), Nakagame Kinkei(中神琴溪), Nei Teng Xi Zhe(內藤希哲), the important doctors of the 'Zhe Zhong Pai', are as follows. First Wada Tokaku(和田東郭, 1743-1803) was born when the 'Hou Shi Pai' was already declining and the 'Gu Fang Pai' was flourishing and learned medicine from a 'Hou Shi Pai' doctor, Hu Tian Xu Shan(戶田旭山) and a 'Gu Fang Pai' doctor, Yoshimasu Todo(吉益東洞). He was not hindered by 'the old ways(古方)' and did not lean towards 'the new ways(後世方)' and formed a way of compromise that 'looked at hardness and softness as the same'(剛柔相摩) by setting 'the cure of the disease' as the base, and said that to cure diseases 'the old way' must be used, but 'the new way' was necessary to supplement its shortcomings. His works include "Dao Shui Suo Yan(導水瑣言)", "Jiao Chiang Fang Yi Je(蕉窗方意解)" and "Yi Xue Sho(醫學說)". Second. Nakagame Kinkei(中神琴溪, 1744-1833) was famous for leaving Yoshimasu Todo(吉益東洞) and changing to the 'Zhe Zhong Pai', and in his early years used qing fen(輕粉) to cure geisha(妓女) of syphilis. His argument was "the "Shang Han Lun" must be revered but needs to be adapted", "Zhong Jing can be made into a follower but I cannot become his follower", "the later medical texts such as "Ru Men Shi Qin(儒門事親)" should only be used for its prescriptions and not its theories". His works include "Shang Han Lun Yue Yan(傷寒論約言)". Third, Nei Teng Xi Zhe(內藤希哲, 1701-1735) learned medicine from Qing Shui Xian Sheng(淸水先生) and went out to Edo. In his book "Yi Jing Jie Huo Lun(醫經解惑論)" he tells of how he went from 'learning'(學) to 'skepticism'(惑) and how skepticism made him learn in 'the six skepticisms'(六惑). In the latter years Xi Zhe(希哲) combines the "Shen Nong Ben Cao Jing(神農本草經)", the main text for herbal medicine, "Ming Tang Jing(明堂經)" of accupuncture, basic theory texts "Huang Dui Nei Jing(皇帝內經)" and "Nan Jing(難經)" with the "Shang Han Za Bing Lun", a book that the 'Gu Fang Pai' saw as opposing to the rest, and became 'an expert of five scriptures'(五經一貫). Part 3. Asada Showhaku(淺田宗伯, 1815-1894) started medicine at Zhong Cun Zhong Zong(中村中倧) and learned 'the old way'(古方) from Yoshimasu Todo and got experience through Ouan Yue(川越) and Fu Jing(福井) and received teachings in texts, history and Wang Yangmin's principles(陽明學) fmm famous teachers. Showhaku(倧伯) meets a medical official of the makufu(幕府), Ben Kang Zong Yuan(本康宗圓), and receives help from the 3 great doctors of the Edo period, Taki Motokato(多紀元堅), Xiao Dao Xue Gu(小島學古) and Xi Duo Cun Kao(喜多村栲窻) and further develops his arts. At 47 he diagnoses the general Jia Mao(家茂) with 'heart failure from beriberi'(脚氣衡心) and becomes a Zheng Shi(徵土), at 51 he cures a minister from France and received a present from Napoleon, at 65 he becomes the court physician and saves Ming Gong(明宮) Jia Ren Qn Wang(嘉仁親王, later the 大正天皇) from bodily convulsions and becomes 'the vassal of merit who saved the national polity(國體)' At the 7th year of the Meiji(明治) he becomes the 2nd owner of Wen Zhi She(溫知社) and takes part in the 'kampo continuation movement'. In his latter years he saw 14000 patients a year, so we can estimate the qualjty and quantity of his clinical skills. Showhaku(宗伯) wrote over 80 books including the "Ju Chuang Shu Ying(橘窻書影)", "Wu Wu Yao Shi Fang Han(勿誤藥室方函)", "Shang Han Biang Shu(傷寒辨術)", "Jing Qi Shen Lun(精氣神論)", "Hunag Guo Ming Yi Chuan(皇國名醫傳)" and the "Xian Jhe Yi Hua(先哲醫話)". Especially in the "Ju Chuang Shu Ying(橘窻書影) he says "the old theories are the main, and the new prescriptions are to be used"(以古法爲主, 後世方爲用), stating the 'Zhe Zhong Pai' way of thinking, In the first volume of "Shang Han Biang Shu(傷寒辨術)" and "Za Bing Lun Shi(雜病論識)", 'Zong Ping'(總評), He discerns the parts that are not Zhang Zhong Jing's writings and emphasizes his theories and practical uses.

• Journal of Korean Medical classics
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• v.20 no.3
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• pp.121-141
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• 2007

The outline and characteristics of the important doctors of the 'Zhe Zhong Pai'(折衷派) are as follows. Part 1. In the late Edo(江戶) period The 'Zhe Zhong Pai', which tried to take the theory and clinical treatment of the 'Hou Shi Pai (後世派)' and the 'Gu Fang Pai (古方派)' and get their strong points to make treatments perfect, appeared. Their point was 'The main part is the art of the ancients, The latter prescriptions are to be used'(以古法爲主, 後世方爲用) and the "Shang Han Lun(傷寒論)" was revered for its treatments but in actual use it was not kept at that. As mentioned above The 'Zhe Zhong Pai ' viewed treatments as the base, which was the view of most doctors in the Edo period, However, the reason the 'Zhe Zhong Pai' is not valued as much as the 'Gu Fang Pai' by medical history books in Japan is because the 'Zhe Zhong Pai' does not have the substantiation or uniqueness of the 'Gu Fang Pai', and also because the view of 'gather as well as store up' was the same as the 'Kao Zheng Pai', Moreover, the 'compromise'(折衷) point of view was from taking in both Chinese and western medical knowledge systems(漢蘭折衷), Generally the pioneer of the 'Zhe Zhong Pai' is seen as Mochizuki Rokumon(望月鹿門) and after that was Fukui Futei(福井楓亭), Wadato Kaku(和田東郭), Yamada Seichin(山田正珍) and Taki Motohiro(多紀元簡), Part 2. The lives of Wada Tokaku(和田東郭), Nakagame Kinkei(中神琴溪), Nei Teng Xi Zhe(內藤希哲), the important doctors of the 'Zhe Zhong Pai', are as follows First. Wada Tokaku(和田東郭, 1743-1803) was born when the 'Hou Shi Pai' was already declining and the 'Gu Fang Pai' was flourishing and learned medicine from a 'Hou Shi Pai' doctor, Hu Tian Xu Shan(戶田旭山) and a 'Gu Fang Pai' doctor, Yoshimasu Todo(吉益東洞). He was not hindered by 'the old ways(古方), and did not lean towards 'the new ways(後世方)' and formed a way of compromise that 'looked at hardness and softness as the same'(剛柔相摩) by setting 'the cure of the disease' as the base, and said that to cure diseases 'the old way' must be used, but 'the new way' was necessary to supplement its shortcomings. His works include "Dao Shui Suo Yan", "Jiao Chiang Fang Yi Je" and "Yi Xue Sho(醫學說)" Second. Nakagame Kinkei(中神琴溪, 1744-1833) was famous for leaving Yoshirnasu Todo(吉益東洞) and changing to the 'Zhe Zhong Pai', and in his early years used qing fen(輕粉) to cure geisha(妓女) of syphilis. His argument was "the "Shang Han Lun" must be revered but needs to be adapted", "Zhong jing can be made into a follower but I cannot become his follower", "the later medical texts such as "Ru Men Shi Qin(儒門事親)" should only be used for its prescriptions and not its theories". His works include "Shang Han Lun Yue Yan(傷寒論約言) Third. Nei Teng Xi Zhe(內藤希哲, 1701-1735) learned medicine from Qing Shui Xian Sheng(淸水先生) and went out to Edo. In his book "Yi Jing Jie Huo Lun(醫經解惑論)" he tells of how he went from 'learning'(學) to 'skepticism'(惑) and how skepticism made him learn in 'the six skepticisms'(六惑). In the latter years Xi Zhe(希哲) combines the "Shen Nong Ben Cao jing(神農本草經)", the main text for herbal medicine, "Ming Tang jing(明堂經)" of accupuncture, basic theory texts "Huang Dui Nei jing(黃帝內徑)" and "Nan jing(難經)" with the "Shang Han Za Bing Lun", a book that the 'Gu Fang Pai' saw as opposing to the rest, and became 'an expert of five scriptures'(五經一貫). Part 3. Asada Showhaku(淺田宗伯, 1815-1894) started medicine at Zhong Cun Zhong(中村中倧) and learned 'the old way'(古方) from Yoshirnasu Todo and got experience through Chuan Yue(川越) and Fu jing(福井) and received teachings in texts, history and Wang Yangmin's principles(陽明學) from famous teachers. Showhaku(宗伯) meets a medical official of the makufu(幕府), Ben Kang Zong Yuan(本康宗圓), and recieves help from the 3 great doctors of the Edo period, Taki Motokato(多紀元堅), Xiao Dao Xue GU(小島學古) and Xi Duo Cun Kao Chuang and further develops his arts. At 47 he diagnoses the general Jia Mao(家茂) with 'heart failure from beriberi'(脚氣衝心) and becomes a Zheng Shi(徵I), at 51 he cures a minister from France and received a present from Napoleon, at 65 he becomes the court physician and saves Ming Gong(明宮) jia Ren Qn Wang(嘉仁親王, later the 大正犬皇) from bodily convulsions and becomes 'the vassal of merit who saved the national polity(國體)' At the 7th year of the Meiji(明治) he becomes the 2nd owner of Wen Zhi She(溫知社) and takes part in the 'kampo continuation movement'. In his latter years he saw 14000 patients a year, so we can estimate the quality and quantity of his clinical skills Showhaku(宗伯) wrote over 80 books including the "Ju Chuang Shu Ying(橘窓書影)", "WU Wu Yao Shi Fang Han(勿誤藥室方函)", "Shang Han Biang Shu(傷寒辨術)", "jing Qi Shen Lun(精氣神論)", "Hunag Guo Ming Yi Chuan(皇國名醫傳)" and the "Xian Jhe Yi Hua(先哲醫話)". Especially in the "Ju Chuang Shu Ying(橘窓書影)" he says "the old theories are the main, and the new prescriptions are to be used"(以古法爲主, 後世方爲用), stating the 'Zhe Zhong Pai' way of thinking. In the first volume of "Shung Han Biang Shu(傷寒辨術) and "Za Bing Lun Shi(雜病論識)", 'Zong Ping'(總評), He discerns the parts that are not Zhang Zhong Jing's writings and emphasizes his theories and practical uses.