티벳 전통의학(傳統醫學)에 관(關)한 고찰(考察)

이봉효,박지하,이상남,한창현,Lee, Bong-Hyo,Park, Ji-Ha,Lee, Sang-Nam,Han, Chang-Hyun 대한예방한의학회 2010 대한예방한의학회지 Vol.14 No.3

Objectives : There has been little known about the Tibetan medicine in the society for Korean medicine. The aim of this study is to review the system of Tibetan medicine and compare with Korean medicine. Methods : The authors investigated several literatures that mentioned Tibetan medicine and organized in physiology, pathology, diagnostics, and treatment. And then, we interpreted the characteristics of Tibetan medicine as well as compared Tibetan medicine with Korean medicine. After that, we analyzed the commons and the differences, and also found out the meaning of Tibetan medicine. Results : The theory of Tibetan medicine is basically constituted of three elements of Lung, Tripa, and Peken in every parts of physiology, pathology, diagnostics, and treatment. Many organs of human body are compared to the fabrications of building. There is a detail explanation about the process of the development of fetus in Tibetan medicine. Tibetan medicine uses taking pulse in wrist, analysis of urine, watching of tongue, sperm, and menstruation, and etc. for diagnosis. In Tibetan medicine, regimen is prior to other treatments such as surgical treatment and medications. Conclusions : There is the oriental thought of '3' in Tibetan medicine, and esoteric buddhism is solved in Tibetan medicine. The anatomy and the diagnostics using urine, sperm, and menstruation have especially been developed in Tibetan medicine. Tibetan medicine emphasizes the feature of preventive medicine.

티벳의학의 전통과 현대화 - 인도 소와릭파(Sowarigpa)와 관련하여 -

양영순 동국대학교 불교문화연구원 2024 佛敎學報 Vol.0 No.104

서구의학 외에도 전 세계 곳곳에서 전통의학이 발전해왔다. 특히 아시아의 중의학, 인도 아유르베다 이외에도 티벳의학은 세계적으로 큰 주목을 받고 있다. 티벳의학은 지리적으로 북부 히말라야, 네팔, 몽고, 부탄, 중국에 걸치는 넓은 문화권에서 나타나고 역사적으로는 서아시아와 그리스 의학에서도 영향을 받은 흔적이 나타나는 실로 국제적인 전통의학이다. 중국의 박해를 피해 인도 다람살라로 망명하여 세계적으로 전파되고 있는 티벳불교의 확산과 함께 티벳의학도 주목받고 있다. 티벳의학은 자비의 실천, 고통의 치유라는 불교적 모토와 걸맞게 티벳의 인도주의적 활동의 수단이 된 것이다. 티벳고원의 역사와 함께 시작되었다고 하는 티벳의학은 7세기 불교의 유입과 함께 불교(승원)의학의 형태로서 본격적으로 발전하기 시작했다. 7세기 송첸감뽀 왕이 불교의학을 장려하기 시작한 이후 17세기 달라이라마 5세의 전폭적인 지지를 거치면서 티벳전통의학은 불교의학으로 자리잡았다. 불교의 전파와 함께 아시아 지역에 전파된 티벳의학은 그 과정에서 각 지역의 전통의학과 습합되면서 변천해왔다. 한편 20세기 인도 지역에 자리잡은 티벳 망명정부의 활발한 노력으로 티벳의학은 ‘잃어버린 아유르베다’의 한 형태로나마 인정받았으며, 2010년도에 인도정부는 티벳의학 즉, 소와릭파(치유의 과학)를 인도땅의 전통의학(아유쉬)으로 공인하였다. AYUSH라는 7가지 전통의학(아유르베다, 요가 및 자연치유, 유나니, 싯다, 소와릭파, 동종요법)으로 인정된 것이다. 이로써 소와릭파는 경제적 ․ 정책적 지원을 통해 인도인의 의료체제에 편입되어 발전되게 되었다. 게다가 공인된 전통의학으로서 인도 밖 세계로도 더욱 쉽게 전파될 수 있게 되었다. 그러나 그 그림자는 분명하다. 애초부터 인도정부는 티벳의학을 조사하면서, 티벳의학을 아유르베다로 습합시키고자 했다. 그 기원에서 티벳의학과 아유르베다 의학의 유사성은 적지 않지만, 티벳의학의 문화적 독자성은 분명하다. 불교적 의학으로서, 티벳이라는 고유한 지역에서 발전된 전통의학으로서의 티벳의학은 인도정부가 아유르베다 의학의 일환인 소와릭파로 규정하는 것 이상의 의학이다. 특히 티벳의학의 발전 역사를 살펴보면, 인도로부터의 영향 외에도 중국, 몽골지역의 토착의학과 상호작용하면서 발전했기 때문에 중의학과도 비교할 수 있다. 이를 통해 더 나아가 중의학의 영향 하에 발전한 한의학과의 접점을 모색해 볼 수 있을 것이다. In addition to Western medicine, traditional medicine has been developed in many parts of the world, most notably Chinese medicine in Asia and Ayurveda in India; however, Tibetan medicine has gained considerable attention worldwide. To the spread of Tibetan Buddhists, who fled persecution in China and went into exile in Dharamsala, India. In keeping with the Buddhist motto of practising compassion and the healing of suffering, Tibetan medicine has become a vehicle for humanitarian efforts. Tibetan medicine is a truly international tradition, geographically representing a wide range of cultures across the northern Himalayas, Nepal, Mongolia, Bhutan, and China, and historically showing traces of influence from West Asian and Greek medicine. However, Tibetan medicine, which is said to have begun with the history of Tibet, began to develop in earnest as a form of Buddhist (monastic) medicine with the introduction of Buddhism in the seventh century. From the promotion of Buddhist medicine by King Songtsen Gampo in the seventh century to the full support of Dalai Lama V in the seventeenth century, Tibetan traditional medicine became Buddhist medicine. Tibetan medicine spread throughout Asia along with Buddhism, merging with local traditional medicine along the way. In the twentieth century, Tibetan medicine was recognized as a form of “lost Ayurveda” due to the active efforts of the Tibetans in India, and in 2010, the Indian government recognized Tibetan medicine, or Sowarigpa (the science of healing), as one of the traditional medicines (Ayush) of India. Tibetan medicine has been recognized as one of the seven traditional systems of medicine (Ayurveda, Yoga and Naturopathy, Unani, Siddha, Sowarigpa, and Homeopathy). This allowed Sowarigpa to be integrated into the Indian healthcare system through economic and policy support. Furthermore, as a recognized traditional medicine, it can be easily disseminated outside India. From the beginning, the Indian government investigated Tibetan medicine and sought to incorporate it into Ayurveda. Tibetan and Ayurvedic medicines share similar origins, and Tibetan medicine is culturally distinct. As Buddhist medicine developed in the unique region of Tibet, Tibetan medicine goes beyond what the Indian government considers Sowarigpa, a subset of Ayurvedic medicine. Tibetan medicine is growing rapidly not only in India but also globally as it has been brought under the eaves of the Indian government. However, if the label of Tibetan is easily given up, a long-standing Tibetan cultural tradition will also be lost. The fact that compromising medical integration the name of growth and development can lead to the dismantling of long-standing traditions and culture should not be overlooked.

티베트 의학과 한의학의 요진법에 대한 비교 고찰

김현구(Hyunkoo Kim),안상우(Sangwoo Ahn),한창현(Changhyun Han) 한국한의학연구원 2010 한국한의학연구원논문집 Vol.16 No.3

This study focuses on the contents about the Urinalysis which is the most representative one of the Tibetan medicine. Also, this study compares it with the Urinalysis of Traditional Korean medicine. This study focuses on the simple history, the theoretical system, the diagnosis and the urinalysis mainly based on the documents related to the Tibetan medicine. Also, through the comparison with the contents of textbook of Traditional Korean Medicine and the urinalysis shown in the Dongeuibogam(東醫寶鑑) which is the representative Korean medical book, the difference between Tibetan Medicine and Traditional Korean Medicine will be observed. The contents related about the urinalysis of the Tibetan medicine are more specific than those of Traditional Korean Medicine. By observing the color, scent, vapor and sediment of one's urine together with periodic changes more thoroughly, it is possible to find out the cause of a certain disease. However, Traditional Korean Medicine examines the medical conditions mainly based on the state of discharge and fever, showing a clear difference. The Tibetan medicine has an extremely specific type of urinalysis in comparison with that of Traditional Korean Medicine. It is the only characteristic of the Tibet medicine, which cannot be found in any other traditional medicine. By applying the viewpoint of the doctor who diagnoses the patient by measuring his or her pulse, it is possible to make the diagnosing process more specific and accurate. It is expected that the follow-up study will be continuously executed with the introduction of the system for the urinalysis of the Tibetan medicine to Traditional Korean medicine.

불교의학의 정립을 위한 시도

양승규(Yang, Sung-kyu) 불교학연구회 2012 불교학연구 Vol.31 No.-

티벳의학은 티벳을 중심으로 형성된 의학체계를 말한다. 티벳은 지리적으로 인도와 중국과 국경을 이루고 있으면서, 이 두 거대한 아시아의 문화축으로부터 불교와 의학 등을 받아들였다. 이 티벳의학의 결정체가 『사부의전』이다. 티벳의학을 불교의학으로 규정하는 데에는 몇 가지 이유가 있다. 첫째, 『사부의전』을 설하는 주체가 부처님이다. 부처님께서 화현한 의생이 『사부의전』을 설하고 있다. 둘째, 의학은 오명 중의 하나다. 티벳불교의 근원처인 인도의 날란다대학은 오명을 가르치고 배우는 곳이다. 따라서 여기서 전승된 의학은 불교의학이다. 셋째, 전통적으로 티벳의학은 출가자를 중심으로 전승된 의학이다. 『사부의전』에서는 의학적 지식을 체계적으로 설명하고 있지만, 여기저기에서 불교의 실천행을 설명한다. 일반적으로 대승불교의 실천자인 보살이 오명을 배워야 하는 근거는 『보은경』에서 “만약 보살이 오명을 배우지 않는다면 결코 위없는 깨달음을 올바로 깨닫지 못한다. 따라서 위없는 깨달음을 깨닫기 위해서는 오명을 배워야한다”라고 하는 것을 근거로 한다. 『사부의전』에서는 “아프지 않고, 아픈 것을 치료하고, 장수와 법보의 안락을 증득하기 위해”라고 하여 증상생과 결정승의 안락을 설명하고 있다. 『사부의전』에서는 대승불교 중에서 유식의 가르침과 관련이 많다. 왜냐하면 몸의 병은 마음의 병과 관련이 많고, 마음의 병을 치료하기 위해서는 마음에 대한 이해가 선행되어야 하기 때문이다. 『사부의전』에서는 “식이 업과 번뇌에 의해 인발되어”라고 하여, 이 식을 주석가들은 아뢰야식으로 설명한다. 또 “몸과 마음의 병은 자성으로 성립하지 않기 때문에/무아인 빈 것의 의미를 오랫동안 살펴보아야 한다”라고 하는 것에서도 ‘자성으로 성립하지 않는 것’을 주석가들은 ‘소취와 능취가 다른 실질로 성립하지 않음’으로 설명하고 있다. 티벳의학을 지역적인 의학으로 고착화시키는 것은 그 가치에 대한 몰이해에 기인한다. 그렇기 때문에 티벳의학을 불교의학으로 이해하고, 이를 토대로 궁극적인 깨달음으로 나아가는 방편으로 삼아야 한다. 보살은 오명을 통해 완전한 깨달음을 성취할 수 있기 때문이다. Tibetan Medicine is a medicine which succeeded and developed in Tibet and other Himalayan regions. So Tibetan medicine is one of the regional medicine in Asia, but we Buddhists regard it as a Buddhist medicine for several reasons. First, the basic Tibetan medical text, The Four Tantras was explained by the medicine Buddha. So the Buddha is the main source of all knowledge pertaining to Tibetan medicine. Second, the science of medicine is one of the five sciences. These five sciences were taught and studied in Nalanda University in India, and this tradition was brought to Tibet. Third, Tibetan medicine was mostly promoted by the Buddhist monks. When we examine the Tibetan medical systems, the medical authors explain Buddhist practices here and there in the Four Tantras. In general bodhisattvas who practice the mahāyāna teaching must know the five sciences, such as the sciences of medicine, language , dialectics, mechanical arts and Buddhism. By studying and learning these bodhisattva can accumulate merits and wisdom. Through this practice bodhisattvas achieve the Buddhahood. So learning the science of medicine is prerequisite for the bodhisattvas. Also we can find many mind only teachings which a main stream in Mahāyāna buddhism in the Four Tantras. There might be many reasons. One of the possible reasons is that knowing about our mind is essential to cure the illness of the mind and body. This is because the body and the mind are closely connected, and this mind is regarded as the vijňāna in Buddhism. In the Four Tantras it is written: “This vijňāna is driven by karma and klesa.” According to the commentators of the Four Tantra this vijňāna is explained by the ālaya vijňāna. Today Tibetan medicine is popular around the world. So it’s not a regional medicine any more. Also we have to work more to establish Buddhist medicine through Tibetan medicine. This is because in a Buddhist view point we regard medicine as a method of full enlightenment, not just science.

아유르베다와 티베트 의학의 기본이론과 한의학과의 비교 고찰

한창현(Changhyun Han),박지하(Jiha Park),이상남(Sangnam Lee),송익수(Icksoo Song),이봉효(Bonghyo Lee) 한국한의학연구원 2010 한국한의학연구원논문집 Vol.16 No.3

Background : There has been increased global interest in traditional medicine. Ayurveda and Korean medicines are most world-widely spread as Complementary and Alternative Medicine(CAM). Objectives : This review gives an overview of basic principles and commonalities of Ayurveda, Tibetan and Korean medicine. Method : I have summarized the results of the research into the following categories: basic theoies, history, physiology and pathogenesis. Result : 1. Ayurveda is the medical science that grasps individual constitution through Tridosha, a combination of five primary elements(space, wind, fire, water, and earth), and systematically explains physiological and pathological phenomena which reveal according to the constitution. 2. The theoretical basis forming the Tibetan Medicine is the substance of phlegm, bile, and wind each of which is divided into five kinds. These physiological substances can be transformed into pathological factors when certain environment is formed. 3. Ayurveda, Tibetan and Korean medicine, three main axes of the traditional medicine arouse western medical researchers' interest by their peculiar views of the disease and the system of their medical theories. And they are expected to render services to human health. Conclusions : We can expect the potential of the approaching between Ayurveda, Tibetan and Korean medicine.

The present situation of studies on effects of atitumor with health of Hippophae in the China

Soo-Cheol Kim,Sang-Lae Lee,Jin Dui-Lin 한국자원식물학회 2000 Plant Resources Vol.3 No.1

As indicated by Chinese letters (sha-ji) is the ripe fruit of Seabuckthron (Hippophae rhamnoides Linneus) Family Flaeagnaceae is one of ancient natural medicine used by the Tibetan and Mongolian nationallites with ancient methods to treat desease. It is an effectiv Traditional Tibetan medicine. Bud only now are they beginning to be understood in the world of modern medicine. Hippophae was written in the book of Traditional Tibetan Medicine - Somalaza” (8th century), Sibuyidian (1840) and “Jingzhubencao” (Qing Dynasty). The “Sibuyidien was trnslated in to the Russian and published at 1903 in the Russian. Then the Russian bigan to study on Hippophae and they have achieved great successes. The Chinese scientists began to study on the chemical constituent and medical action with modern technique at 1952. With more than 40 years painstaking eport they have conceived and used a wide variety of experimental screening systems, achieved successes. Finally they with one s own tests has heen verified that the crude drug being various kind of bioactive substance could inhibits tumor, increase immunity, wipe out free radical, prevent disease of cardiovascular system, have anti-radiation, anti-inflammeutory effects. At 1977 the Hippophae rhamnoides was written in Chinase Pharmacopoeia.

The Production of Anti-cancer Substances by in vitro Grown Cultures of Panax ginseng C.A. Meyer

Yang Deok-Chun,Park Kyung-Hwa,Kim Yong-Hae,Yoon Eui-Soo,Kang Tae-Jin,Park Kwang-Tae 한국자원식물학회 1999 한국자원식물학회 학술심포지엄 Vol.1999 No.-

As indicated by Chinese letters "사혁" (sha-ji) is the ripe fruit of Seabuckthron (Hippophae rhamnoides Linneus) Family Flaeagnaceae is one of ancient natural medicine used by the Tibetan and Mongolian nationallites with ancient methods to treat desease, It is an effectiv Traditional Tibetan medicine. Bud only now are they beginning to be understood in the world of modern medicine. Hippophae was written in the book of Traditional Tibetan Medicine - "Somalaza" (8th century), "Sibuyidian" (1840) and "Jingzhubencao" (Qing Dynasty). The "Sibuyidien" was trnslated in to the Russian and published at 1903 in the Russian. Then the Russian bigan to study on Hippophae and they have achieved great successes. The Chinese scientists began to study on the chemical constituent and medical action with modern technique at 1952. With more than 40 years painstaking eport they have conceived and used a wide variety of experimental screening systems, achieved successes. Finally the)1 with one's own tests has keen verified that the crude drug being various kind of bioactive substance could Inhibits tumor, increase immunity, wipe out free radical, prevent disease of cardiovascular system, have anti-radiation, anti-inflammeutory effects. At 1977 the Hippophae rhamnoides was written in Chinase Pharmacopoeia.e rhamnoides was written in Chinase Pharmacopoeia.

Ayurveda in Mongolia from Antiquity to 1937

Ganbayar, Ya.,Tumurbaatar, N. The Society Of Sasang Constitutional Medicine 2007 사상체질의학회지 Vol.19 No.3

We have studied the history of the introduction of Ayurveda medicine in Mongolia. During the periods of the Hunnu (400 BC-200 AD), Ikh Nirun (400-600 AD), and Uigur Dynasty (800-1,000 AD), Ayurveda (Indian Medicine) was introduced to Mongolia along with Buddhism from the Middle Asian countries Kushan, Khotan, Sogd and Uigar. Ayurveda was fully introduced to Mongolia under the deep influence of Tibetan Buddhism from the 13th century. Mongolia's first Medical School, following the Tibetan tradition, was established in 1662. In Mongolia more than 40 Medical Schools were established from 1662-1937. 26 Ayurvedic treatises were translated into the Mongolian language and published in 1742-1749. Since the $14^{th}$ century Mongols have been translating Tibetan Medical books into the Mongolian language, of which we have today found more than ten. Over the centuries, Mongolian scholars have written many commentaries to these medical texts.

《黃帝內經》“藏象”理論對現代中醫美容的啓示

김효철 ( Hyochul Kim ) 사단법인 아시아문화학술원 2019 인문사회 21 Vol.10 No.2

作爲中國長期以來優秀文化的思考方式,藏象學說在中醫名籍《黃帝內經》里也有全面的表現。本課題經由硏究《黃帝內經》每個篇段所使用的藏象學說方式與途徑,對人體病理、生理、養生保健和辨證論治等內容進行剖析與闡述,了解到藏象理論式對中醫美容的探究起到關鍵的价値與參考意義,對人體養生美容、容貌美的探究與美容辨證論治等內容也起到啓發的影響。本課題的探究成果顯示,《黃帝內經》藏象理論是中醫美容理論探究的源泉,深入探究其與現代醫學的關系可以推動中醫美容學的改革、進步與傳承。 As an important thinking mode of Chinese traditional excellent culture, Tibetan image theory is also fully embodied in the classic Huangdi Neijing. By investigating the various chapters of Huangdi Neijing, this paper analyses and discusses the aspects of human physiology, pathology, syndrome differentiation, treatment and health care, and finds that the theoretical model of Tibetan phenomena has important value and reference significance for the study of traditional Chinese medicine cosmetology, as well as enlightenment for the study of human body cosmetology, the differentiation and treatment of cosmetology and health care. The conclusion of this study shows that the traditional study of the viscera theory in Huangdi Neijing is the source of the research on the theory of traditional Chinese medicine cosmetology, and will promote the inheritance, innovation and development of traditional Chinese medicine cosmetology.

티베트 불교에서의 의례를 통한 치병기도 - 『장애를 정화하는 연기공양』을 중심으로 -

박영빈 ( Park Young-bin ) 한국밀교학회 2023 불교학밀교학연구 Vol.4 No.-

종교의 주요한 목적 중 하나는 고통 받는 사람들을 위로하고 그 고통을 더는 것을 도와주는 것이다. 전근대에는 이러한 선상에서 성직자가 의료 행위를 함께하는 경우가 많았으며, 종교시설이 병원의 기능을 하기도 했다. 현대에서도 성직자임과 동시에 의료인인 경우를 찾아 볼 수 있으며, 종교단체가 운영하는 병원과 요양시설을 쉽게 찾아 볼 수 있다. 불교 역시 일찍부터 출가자가 의약을 다루거나 제조하는 모습을 보였다. 이중 티베트 불교의 경우 전통의학인 쏘와릭빠(gso ba rig pa)를 불교의 가르침과 혼합하여, 의술을 약사여래의 교설로 간주하였다. 그렇기에 티베트 의학에선 종교의례나 관상수행을 통한 치병의 방법도 다수 전하고 있다. 이 가운데 향연(香煙)을 이용하여 영적인 장애와 육체적인 병을 치유하고자 하는 기도가 있다. 『장애를 정화하는 연기공양(mnol bsang)』이라고 불리는 이 기도는 매우 짧고 간단하다는 점에서 승속을 불문하고 자주 행해진다. 또 그 짧은 내용 속에 밀교에서 중요시하는 수행의 요소가 모두 녹아 있음도 주목할 만 하다. 이 기도가 실질적으로 의료적 효과가 있는지는 차치하고, 불교의례를 통해 치병을 바라는 기도가 있음을 인지하고 정신적, 육체적 고통으로 힘들어하는 현대사회 속에서 이 의례가 어떤 의미를 가지는지 밝히고자 한다. One of the main objectives of religion is to comfort those who are suffering and help alleviate their pain. In pre-modern times, the clergy often engaged in medical practices, and religious institutions frequently served as hospitals. This trend continues in modern times, where it is common to find individuals who are both clergy and medical workers, and hospitals and nursing facilities operated by religious organizations are widespread. Buddhism, from its early days, has shown a practice where monastics handle or manufacture medicinal substances. In Tibetan Buddhism, for instance, traditional medicine, known as gso ba rig pa, is intertwined with Buddhist teachings, treating this medicine as an extension of the teachings of the Medicine Buddha. Consequently, in Tibetan medicine, many remedies for diseases involve religious rituals and meditation practices. Among these is a prayer ritual using incense smoke to heal spiritual and physical ailments. This prayer, known as “molnol bsang” or “the prayer that purifies obstacles”, is frequently practiced by both monastics and laypeople due to its simplicity and ease. Notably, despite its brevity, the prayer encapsulates all the significant religious elements of Tantric Buddhism. This paper sets aside the question of the prayer's practical medical effects to focus instead on recognizing the existence of a remedy-seeking prayer within Buddhist rituals. It aims to elucidate the significance of this ritual in contemporary society, which is grappling with mental and physical pain.