麻黃과 石膏의 效能에 대한 比較 硏究

안진희(Jinhee Ahn),김상현(Sang-hyun Kim),김종현(Jong-hyun Kim) 대한한의학원전학회 2024 대한한의학원전학회지 Vol.37 No.1

『本草乘雅半偈』의 佛敎 관련 설명에 대한 고찰

安鎭熹(Ahn Jinhee),尹基領(Yun Ki-ryoung),南杰(Nan Jie) 대한한의학원전학회 2021 대한한의학원전학회지 Vol.34 No.4

Objectives : This paper examined the Buddhist contents within the text, Bencaoshengyabanji(本草乘雅半偈). Methods : Medicinals that were searched through Buddhist vocabulary were examined. Results & Conclusions : Medicinals that quoted the Lengyanjing were related to the Water-Fire interaction, food and medicine, and karma, while those that quoted the Shidian were related to 無上道, 去惡殺蟲, 樞機滑利, and 生生之氣. Those related to the Great Earth of the Four Elements corrected the body’s form based on Metal Qi, while those related to the Great Water were connected to the circulation of water dampness. Those related to the Great Fire were deeply related to Yang Qi, and those related to the Great Wind were connected to Wind control. Of the Four Origins, medicinals that were viviparous lowered Qi, while those that were oviparous were related to communicating Shen, treating diseases of the Conception Vessel, and the closing and opening of day and night. Medicinals originating from dampness were related to urination and fluid management, while those of metamorphosis were related to the process of Qi. Those related to emptiness were related to the communication of the Qi system, while those related to 六根六塵 were connected to calming the Shen and strengthening the will, and smoothing the nine orifices. Medicinals related to 圓通 were used for improving eyesight and hearing and controlling the closing and opening. Lu Zhi-yi’s analysis of medicinals through the Lengyanjing is original in that it suggested a new perspective other than previous theories on pharmacology which were based on the Yin-Yang and Five Phases and Rising/Lowering/Floating/ Sinking theories, but also pedantic and exaggerated. The Bencaoshengyabanji is a unique text on medicinals which analyzed each medicinal under Buddhist influence. However, it also followed the contexts of other previous texts on medicinals, and influenced Zou shu.

『黃帝內經』의 ‘關節’의 의미에 대한 考察

안진희(Ahn Jinhee) 대한한의학원전학회 2022 대한한의학원전학회지 Vol.35 No.1

Objectives : 이 논문의 목적은 『黃帝內經』의 ‘關節’의 의미를 考察하는 것이다. Methods : 『內經』에 나오는 ‘關’과 ‘節’의 의미를 살펴본 후 ‘關節’의 의미를 살필 때 ‘關’과 ‘節’의 용례를 참고로 考察하였고, ‘關節’과 비슷한 의미로 쓰인 용어들을 함께 考察하였다. Results and Conclusions : 1. 『黃帝內經』에 쓰인 ‘關節’은 ‘關’과 ‘節’이라는 용어의 쓰임을 정리해보았을 때 ‘急所와 마디’, ‘關門의 마디’, ‘關門과 마디’, ‘關鍵과 마디’, ‘關鍵의 마디’ 등의 의미를 지니게 된다고 유추해 볼 수 있다. 2. 『內經』에 쓰인 ‘關節’은 대부분 ‘關鍵이 되는 마디’를 의미했으며, 水腫이나 風濕關節痛과 관련한 ‘關節’은 ‘關門의 마디’를 의미하였다. 3. 『內經』에서는 四關, 八節, 肢節, 八虛, 八谿, 十二節 등이 五臟을 다스리고, 五臟과 서로 氣를 긴밀하게 주고받으며, 神氣나 眞氣가 出入하여 ‘關節’과 비슷한 개념으로 쓰이고 있다. 4. 『內經』에 쓰인 ‘關節’은 五臟과 서로 긴밀하게 연관되며 神氣가 유행하고 출입하는 關門 혹은 關鍵이 되는 마디이므로, ‘關節’이 포함된 문장을 읽을 때는 『內經』 고유의 氣 관점을 지니고 五臟과의 긴밀한 연관성, 神氣 혹은 眞氣가 출입한다는 개념을 가지고 읽어야 한다. Objectives : This paper aims to examine the meaning of guanjie(關節) in the Huangdineijing. Methods : Meanings of guan(關) and jie(節) were examined within the Neijing, after which the meaning of guanjie was studied in reference to usages of guan and jie. Other terms used similarly to guanjie were also studied. Results & Conclusions : 1. The meaning of guanjie in the Huandineijing could be inferred to meanings such as ‘vital point and node’, ‘node of entrance gate’, ‘entrance gate and node’, ‘bolt and node’, ‘node of bolt’, etc. 2. Most usages of guanjie in the Huangdineijing referred to ‘pivotal node’, while those mentioned in relation to edema or joint pain from wind and dampness meant ‘node of entrance gate.’ 3. The four entrances, eight nodes, extremity node, eight hollows, eight nodes of the limbs, twelve nodes, which are used similarly to guanjie, manage the five zang, communicate intimately via qi, while shen qi or zhen qi enter and exit. 4. Guanjie is closely linked to the five zang, while it is the entrance gate or pivotal node through which shen qi roams and travels. Therefore when interpreting a verse that includes ‘guanjie’, one must be aware of the perspectives of the Huangdineijing on qi, keeping in mind the close relationship with the five zang, and that zhen qi enters and exits.

『本經疏證』의 『本草述』 引用에 대한 考察 : A Study on Verses Quoted from the 『Bencaoshu』 in the 『Benjingshuzheng』

安鎭熹(Ahn Jinhee) 대한한의학원전학회 2021 대한한의학원전학회지 Vol.34 No.1

Objectives : This paper examines verses from the Bencaoshu that are quoted in the Benjingshuzheng to determine its characteristics. Methods : Based on the two texts, contents by Liuqianjiang in the Benjingshuzheng were selected, of which his pharmacology was examined to determine common characteristics. Results & Conclusions : Based on what Zouzhu adopted from the pharmacology of the Bencaoshu, it could be said that he focused on the interaction between Yin/Yang and Five Phases, the ascending/descending/exiting/entering of Qi, and the smooth circulation and communication of Qi. Constant Yin/Yang movement as a result of continuous circulation of Qi was emphasized. Zouzhu’s adoption of the pharmacology of the Bencaoshu is in indication of his approval of Liuqianjiang’s descriptive methods, and his will to follow and further develop the pharmacology of the Bencaoshu that is based on the theories of the Shanghanlunand the Jinguiyaole

顴骨 望診과 壽夭의 관계에 대한 考察

安鎭熹(Ahn Jinhee),金鍾鉉(Kim Jong-hyun) 대한한의학원전학회 2021 대한한의학원전학회지 Vol.34 No.1

Objectives : The purpose of this paper is to study the correlation between cheekbone and life span prediction. Methods : The Huangdineijing was searched for verses that include terms that refer to the zygoma such as ‘顴骨’, ‘䪼’, ‘頄’, ‘目下’, ‘墻’. Terms such as ‘大骨’ that are directly related to life span were searched as well, of which the results were analyzed. The relationship between bone shape and life span, the characteristic of facial bone diagnosis, the relationship between zygoma diagnosis and life span, and zygoma related contents in physiognomy texts such as the Mayixiangfa were examined. Results & Conclusions : Dagu[大骨, big bone] refers to bones in major joints that reflect the condition of Essence Qi, which is why the diagnosis of Dagu is key to determining one s life span. The zygoma is the big bone of the face, and a bad complexion in this area reflects pathogenic heat penetration into the Kidney, which is the foundation of Yin. As Kidney water as Yin Essence is directly connected to life, complexion change in the zygomatic area is highly relevant to life span. Moreover, as one of the main bones where the Kidney Essence is concentrated, the zygoma is the last to stand when the body is deteriorating, as it is the manifestation of heightened bone qi that is rooted in Yin Essence, thus an important site that provides clues to determine one s life span.

張子和 補法에 대한 考察 : 以平爲期 사상을 中心으로

안진희(Ahn Jinhee),김도훈(Kim Do-Hoon),김종현(Kim Jong-hyun) 대한한의학원전학회 2021 대한한의학원전학회지 Vol.34 No.2

Objectives : 이 논문의 목적은 以平爲期 사상을 중심으로 張子和의 補法을 고찰하는 것이다. Methods : 『儒門事親』의 논설 및 方藥을 바탕으로 張子和의 補法을 검토해 보았다. Results and Conclusions : 1. 張子和는 攻下派로 알려져 있어 補法에 대해서는 비판적이었을 것이라는 선입견이 있지만, 補法 자체를 비판한 것이 아니고, 溫補를 비판하였다. 2. 張子和가 溫補를 비판한 것은 『內經』의 연구를 통해 火熱로 인한 發病의 폐단을 인식하고, 溫補로 인한 부작용이 임상에서 많았기 때문이며, 이는 다른 金元四大家들과 공통적인 인식이라고 할 수 있다. 3. 張子和는 邪氣를 제거함으로써 우리 몸의 氣가 원활하게 돌아가고 그 결과 元氣가 서서히 회복되는 것을 목표로 하는 以平爲期를 중시했다. 4. 張子和는 평형을 추구하는 사상하에 임상 운용에 있어서 다양한 氣味를 사용하여 君臣佐使의 약들이 서로 돕게 하였고, 食補를 통해 元氣의 회복을 도모하고자 하였다. Objectives : The purpose of this paper is to examine Zhang Zihe s reinforcement method based on the theory of keeping balance(以平爲期). Methods : Based on his arguments in the Rumenshiqin and formula compositions, Zhang Zihe s reinforcement method was examined. Results & Conclusions : 1. Despite preconceptions that Zhang Zihe must have been critical of reinforcement methods due to his alliance to the offensive purgative group, in reality his criticism was not aimed at reinforcement methods entirely, but rather at warming and tonifying. 2. Zhang Zihe s criticism of warming and tonifying was based on his research of the Neijing, in which he realized the pathogenic effects of fire-heat and the side effects of warming and tonifying in clinical practice. This is a common conception among the Four Great Doctors of the Jin-Yuan period. 3. Zhang Zihe focused on eliminating pathogenic qi so that the body s qi would circulate smoothly to slowly restore the source qi. The theory of keeping balance was emphasized to achieve this goal. 4. Based on the theory of keeping balance, Zhang Zihe used various medicinals with different properties and flavors to allow for the medicinals in each of the sovereign, minister, assistant and courier positions to co-operate with each other, while using food reinforcement to restore the source qi.

『素問·至眞要大論』의 ‘久而增氣’와 ‘氣增而久’의 의미에 대한 고찰

안진희(Ahn Jinhee),김도훈(Kim Do-Hoon) 대한한의학원전학회 2020 대한한의학원전학회지 Vol.33 No.4

Objectives : 이 논문의 목적은 『素問·至眞要大論』의 “久而增氣, 物化之常也, 氣增而久, 夭之由也.”의 의미를 고찰하는 것이다. Methods : 기존 注釋을 검토한 뒤 “久而增氣, 物化之常也.”와 “氣增而久, 夭之由也.”의 의미에 대해 생각해보았다. Results and Conclusions : “久而增氣, 物化之常也.”에서 久의 의미는 시간적인 요소뿐만이 아니라 精化를 의미하며, 精氣는 化生精의 되먹임 작용을 통해 精을 생산하는 데에 다시 쓰이고 이러한 일련의 과정을 거쳐서 精, 氣, 血 등의 物을 生化시킴을 의미한다. “氣增而久, 夭之由也.”는 過慾과 사계절의 順理를 거슬러 精化의 과정은 거치지 못한 채 거친 氣를 증가시킨 채로 오랜 시간이 흘러 요절하게 됨을 말한다. 또한 ‘久而增氣’의 精化된 氣는 少火와 관련되어 선순환을 이루게 하고, ‘氣增而久’의 거친 氣는 壯火와 관련되어 악순환을 반복하게 한다. 따라서 『素問·至眞要大論』의 “久而增氣, 物化之常也, 氣增而久, 夭之由也.”는 단순히 어떤 하나의 藥味를 오랫동안 多食하여 생기는 부작용이기보다는 氣의 精化 여부가 常夭를 가르는 중요한 요소이며 본 문구에 대한 올바른 해석은 현대인의 음식 섭취의 양상, 養生, 無病長壽, 治未病, 豫防 등에 있어서 중요한 의미를 전달해줄 수 있다. Objectives : The meaning of the verses ‘久而增氣’ and ‘氣增而久’ from the 『Suwen·Zhizhenyaodalun』 were studied to complement previous annotations. Methods : Based on problems uncovered in previous annotations, the verses “久而增氣, 物化之常也” and “氣增而久, 夭之由也” were examined in detail. Results & Conclusions : Previous annotations on the verse “久而增氣, 物化之常也” have conflicting opinions. Therefore, related contents in the 『Huangdineijing』 were examined to resolve and complement existing interpretations. The meaning of ‘久’ in the phrase “久而增氣, 物化之常也,” not only has a temporal meaning but also refers to the Jing process[精化｣. The Jing process is where the Jing Qi is used to produce Jing through a feedback process that results in enlivening materials such as Jing, Qi, and Blood. The phrase “氣增而久, 夭之由也” refers to an early death caused by expansion of rough Qi that has failed to go through the Jing process because of excessive greed and failure to follow the seasonal principle. These phrases from the 『Suwen·Zhizhenyaodalun』 reminds us that the Qi’s Jing process is an important factor in determining longevity, shedding new light on themes such as the pattern of food intake, cultivation, longevity, treating before illness, prevention, etc., for today.

心小腸 表裏 관계의 임상 적용에 대한 고찰 : 소변이상 관련 처방을 중심으로

안진희(Ahn Jinhee) 대한한의학원전학회 2020 대한한의학원전학회지 Vol.33 No.3

목적 : 이 논문의 목적은 心小腸 表裏 관계를 소변이상 치료에 임상 적용한 문헌을 고찰하는 것이다. 방법 : 小便이상 병증을 치료함에 있어 心小腸 관계를 활용한 문헌을 분석하였다. 결과 : 『諸病源候論』에 이르러서 心小腸 表裏 관계와 小便이상 병증이 연관되어 기술되었고, 『外臺秘要』에서 비로소 心小腸 表裏 관계를 小便이상 병증 치료에 활용했다. 문헌 분석 결과 導赤散 계열 처방은 『玉機微義』의 導赤散, 『醫宗金鑑』의 導赤散, 『醫醇賸義』의 琥珀導赤湯, 『血證論』의 導赤飮加味方이고, 非導赤散 계열 처방은 『外臺秘要』의 乾地黃丸, 『聖濟總錄』과 『普濟方』의 犀角湯, 『奇效良方』의 如神散과 犀角地黃湯, 『辨證錄』의 凉心利水湯이어서 導赤散類가 主流를 이루었고, 心小腸 表裏 관계를 소변이상 병증에 임상 적용하고자 할 때 양방 병명 중 과민성 방광이 밀접한 관련성이 있다. 결론 : 752년에 편찬된 『外臺秘要』에서 비로소 心小腸 表裏 관계를 소변이상 병증에 임상 적용하는 處方이 나타났으며, 1884년에 출판된 『血證論』에까지 이어지는 것으로 보아 心小腸 表裏이론과 이를 적용하는 임상 양자 간에는 상당히 밀접한 영향을 주고받았을 가능성이 높다. Objectives : The aim of this paper is to examine texts that deal with the clinical application of the exterior-interior relationship between the Heart and Small Intestine. Methods : Texts that apply the Heart and Small Intestine relationship to treating urine disorders were selected and analyzed. Results : The relevance of the Heart-SI relationship to urine disorders was first discussed in the 『Zhubingyuanhoulun(諸病源候論)』, and the theory was finally applied to clinical treatment of urine disorders in the 『Waitaimiyao(外臺秘要)』. Text analysis revealed that Daochisan of the 『Yujiweiyi(玉機微義)』, Daochisan of the 『Yizongjinjian(醫宗金鑑)』, HupoDaochitang of the 『Yichunshengyi(醫醇賸義)』, and Daochiyinjiaweifang of the 『Xuezhenglun(血證論)』 were of Daochisan affiliation, while those that were not of this affiliation were Gandihuangwan of the 『Waitaimiyao(外臺秘要)』, Xijiaotang of the 『Shengjizonglu(聖濟總錄)』 and 『Pujifang(普濟方)』, Rushensan and Xijiaodihuangtang of the 『Qixiaoliangfang(奇效良方)』, and Liangxinlishuitang of the 『Bianzhenglu(辨證錄)』, indicating that the formulas used for treatment were mostly affiliated with Daochisan. When clinically applying the exterior-interior relationship of the Heart and SI to urine disorders, the phenomenon can be most closely matched to the biomedical concept of Overactive Bladder. Discussion : Based on the finding that the formula following the exterior-interior relationship of the Heart and SI was first mentioned in 『Waitaimiyao(外臺秘要)』 published in 752, and was continuously mentioned in the 『Xuezhenglun(血證論)』 which was published in 1884, it is highly probable that the exterior-interior relationship theory of the Heart and SI and its clinical application closely influenced each other.

溫病學 辛開苦降法과 『脾胃論』 脾胃病 치료 기전에 대한 고찰

안진희(Ahn Jinhee),김도훈(Kim Do-hoon) 대한한의학원전학회 2020 대한한의학원전학회지 Vol.33 No.3

목적 : 이 논문의 목적은 辛開苦降法의 脾胃病 치료 기전과 『脾胃論』의 脾胃病 치료 기전을 서로 비교하는 것이다. 방법 : 溫病學 문헌, 辛開苦降法 관련 논문, 『脾胃論』을 살펴 두 방면의 脾胃病 치료 기전을 이론적·임상적 측면에서 비교하였다. 결과 : 辛開苦降法의 脾胃病 치료는 脾胃分治하고, 辛苦幷用하여 一升一降함으로써 相反된 운동이 中焦 濕熱의 阻滯를 흔들어 升降氣機의 失常을 회복하며, 서로 상반되는 성질의 약물을 써서 상대방의 치우친 성질을 제어하는 성격이 있으며, 濕을 조장할 염려가 있는 人參, 大棗, 甘草 등의 약물이 없고, 苦味와 辛味를 지닌 약물이 주로 君藥에 속한다. 한편 『脾胃論』의 脾胃病 치료는 脾胃合治하고, 人參, 黃芪, 甘草 등의 甘溫之劑에 風藥을 써서 升陽益氣함으로써 升發에 중점이 있고, 辛苦味가 들어가는 風藥이 포함되기는 하지만 君藥이 아니라 佐使藥의 개념이며, 君藥은 補中益氣升陽할 수 있는 甘溫劑이다. 결론 : 근현대 학자들이 辛開苦降法의 개념을 확대시켰으므로 확대된 개념의 辛開苦降法으로 『脾胃論』에 나타난 脾胃病을 치료할 가능성이 생기는데, 辛開苦降法이나 『脾胃論』의 脾胃病 치료의 공통점은 方義가 火熱을 내리는 동시에 氣機를 소통시켜 氣機 운행을 돕는 것이므로 동일한 方義 속에서 溫病學의 범주에 포함된 脾胃病이나 『脾胃論』에서 설명한 脾胃病을 치료할 때에 상황에 따라 약물을 적절하게 加減하여 치료할 수 있다. Objectives : The aim of this paper is to compare the mechanisms of the OP/LB method and the SSD treatment in 『Piweilun』. Methods : Wenbing texts, articles on the OP/LB method, and the 『Piweilun』 was examined for comparison of treatment mechanisms of SSD. Results : The mechanism of the OP/LB method in treating SSD was to treat the Spleen and Stomach separately, to restore the ascending/descending pattern of qi through simultaneous use of pungent and bitter flavors which raises and lowers, respectively. Moreover, the use of medicinals with contrary properties regulate the other s biased nature, and none of the medicinals create dampness. The pungent and bitter flavors play central roles, where the pungent flavor opens and communicates and the bitter flavor clears and lowers. The treatment method of SSD in the 『Piweilun』 treat the Spleen and Stomach together, with a focus on raising and dispersing through upraising yang and reinforcing qi by means of Wind medicinals with pungent and bitter flavors added to sweet and warm medicinals. Conclusions : Owing to the expansion of the OP/LB method concept by modern-contemporary scholars, the potential for treating SSD as can be seen in the 『Piweilun』 with the OP/LB method has emerged. The similarity between the OP/LB method and treatment of SSD in the 『Piweilun』 is that the objective of the formulas is to lower fire heat and communicate qi to help qi movement. This common objective allows for treatment of SSD within Wenbing and those in 『Piweilun』 with the said formulas through appropriate modification fit for each situation.

담미(淡味)의 음양(陰陽) 특성에 대한 고찰(考察)

안진희 ( Ahn Jinhee ) 대한한의학원전학회 2022 대한한의학원전학회지 Vol.35 No.2

Objectives : This paper aims to examine the Yin-Yang characteristics of bland taste. Methods : Medicinals including bland taste were searched in herbology textbooks and mainly in the Bencaogangmu, of which major discourses were analyzed to examine the Yin-Yang characteristics of bland taste. Results & Conclusions : Most medicinals with bland taste were sweet-bland-cold, holding properties of cooling heat, stimulating urination and detoxification. These properties could be explained in relation to the Triple Burner’s metabolism of Qi and fluids, as they stimulate perspiration and urination, improving the flow of fluids which in turn supports production of Original Qi, by working on the TB’s Qi circulation system. In the bland taste discourse, it was understood that bland taste moves the Qi system and produces fluids, by first ascending then descending. Zhudanxi and the Neijing have opposing views on whether bland taste is Yin or Yang, but both saw blandness to have both Yin and Yang qualities. Characteristics of the bland taste could be better understood in relation to the Triple Burner. The phrase ‘bland is attached to sweet taste[淡附于甘]’ refers to the likeliness between the two tastes in that bland taste has the Central Earth qualities, integrating others and concealing itself in its blandness, its taste unspecific, mild and unstimulating thus communicating the Qi within the entire Triple Burner from Upper to Middle to Lower, as does sweet taste.