寶鑑Bogam

Formulas · Text · Donguibogam 東醫寶鑑

Preface and Compilation Principles

Seo · Jimnye

한글 서문 · 집례  ·  Pinyin Xu · Ji Li

Why the book was written, who wrote it, and how it is put together — in the words of the minister who introduced it and the physician who made it

東醫寶鑑序 · 集例

Two documents stand at the head of the Donguibogam. The first is the preface, written in 1611 by Yi Jeong-gu, Minister of Personnel, on the king's command. It tells the story the book's readers have known for four centuries: King Seonjo's order to Heo Jun in 1596, the assembly of five physicians, the war that scattered them, the king's second command that Heo Jun finish alone, the five hundred volumes from the palace library, the king's death before the work was half done, and the presentation to his successor in 1610. It records the new king's response — a horse from the royal stables and an order to print — and closes with the minister's own account of what makes the book worth having. The second document is the compilation principles, in Heo Jun's own voice: why the book begins with essence, qi and spirit; why every formula is cut to one packet of seven or eight don; why the materia medica gives Korean names and harvest times; and why the book is called the Eastern Medicine — because the medicine of Korea, at the eastern edge of the world, is its own, as the medicine of the north was Dongwon's and the medicine of the south was Danxi's. Between them the two documents say what the book is for. Seonjo's words to Heo Jun are the ones that matter: cultivation first and medicine second; choose the essential from the mass of formulas; write the local names so that the people can know them.

0.1 Preface to the Precious Mirror of Eastern Medicine 東醫寶鑑序

0.1.1
Source원문

醫者雅言軒岐, 軒岐上窮天紀, 下極人理, 宜不屑乎記述, 而猶且說問著難, 垂法後世, 則醫之有書, 厥惟遠哉. 上自倉越, 下逮劉張朱李, 百家繼起, 論說紛然, 剽竊緖餘, 爭立門戶, 書益多而術益晦, 其與靈樞本旨不相逕庭者鮮矣. 世之庸醫, 不解窮理, 或倍經訓而好自用, 或泥故常而不知變, 眩於裁擇, 失其關鍵, 求以活人而殺人者多矣.

Translation영역
Physicians speak with reverence of Xuanyuan and Qi Bo. Xuanyuan and Qi Bo searched the patterns of heaven above and exhausted the principles of humankind below, and might well have disdained to write things down; yet they still set out their discourse in questions and their difficulties in treatises, and handed down their method to later ages — so the existence of medical books is of great antiquity. From Cang Gong and Bian Que above, down to Liu, Zhang, Zhu and Li, the hundred schools have arisen one after another, their arguments in confusion, each pilfering the leavings of the others and contending to set up its own gate — the books growing ever more and the art ever darker, so that few of them do not stand at odds with the original meaning of the Lingshu. The common physicians of the world do not understand how to search out principle: some turn their backs on the teaching of the classics and prefer their own devices; some cling to old habit and do not know how to adapt; dazzled in choosing, they lose the key, and seeking to give life they take it — and these are many.
Clinical note임상 주석
The preface opens where the Medicine Use chapter opened at 5.1 — with the schools and their quarrels. 劉張朱李, Liu, Zhang, Zhu and Li, are Liu Wansu, Zhang Congzheng, Zhu Danxi and Li Dongwon, the four masters of the Jin and Yuan, and the minister's charge is that their followers have made medicine worse by making it larger. 求以活人而殺人 — seeking to give life, they take it. The preface's justification for the book is that the existing books were killing people, and a smaller and truer one was needed.

Yi Jeong-gu (李廷龜)

0.1.2
Source원문

我宣宗大王, 以理身之法, 推濟衆之仁, 留心醫學, 軫念民瘼. 嘗於丙申年間, 召太醫臣許浚敎曰, 近見中朝方書, 皆是抄集庸𤨏, 不足觀爾, 宜裒聚諸方, 輯成一書. 且人之疾病, 皆生於不善調攝, 修養爲先, 藥石次之. 諸方浩繁, 務擇其要. 窮村僻巷無醫藥, 而夭折者多. 我國鄕藥多産, 而人不能知爾. 宜分類並書鄕名, 使民易知. 浚退與儒醫鄭碏, 太醫楊禮壽, 金應鐸, 李命源, 鄭禮男等, 設局撰集, 略成肯綮. 値丁酉之亂, 諸醫星散, 事遂寢. 厥後, 先王又敎許浚, 獨爲撰成, 仍出內藏方書五百卷以資考據. 撰未半而龍馭賓天. 至聖上卽位之三年庚戌, 浚始卒業而投進, 目之曰東醫寶鑑, 書凡二十五卷.

Translation영역
Our King Seonjo, extending the humanity that saves the many from the method of ordering his own body, kept medicine in his mind and was anxious for the sufferings of the people. Once, in the byeongsin year, he summoned the Court Physician, his servant Heo Jun, and instructed him: 'Lately I have seen the formularies of the Chinese court, and they are all copied and compiled from the mediocre and trivial, not worth looking at. You should gather the various formulas and compile them into one book. Moreover, people's illnesses all arise from their not regulating themselves well; cultivation comes first, and medicine second. The formulas are vast and numerous — make it your business to choose the essential. In poor villages and remote lanes there is no medicine, and many die young. Our country produces many native medicinals, but the people cannot know them. You should sort them by class and write the local names beside them, so that the people may easily know.' Heo Jun withdrew and, with the scholar-physician Jeong Jak, the court physicians Yang Ye-su, Kim Eung-tak, Yi Myeong-won and Jeong Ye-nam and others, set up a bureau and compiled, and had roughly formed the frame. Then came the disorder of the jeongyu year; the physicians scattered like stars, and the work lapsed. Afterward the late king again instructed Heo Jun to compile it alone, and brought out five hundred volumes of formularies from the palace collection to serve as reference. The compilation was not half done when the dragon chariot departed for the guest-house of heaven. In the gyeongsul year, the third of His Majesty's reign, Heo Jun at last completed the work and submitted it, and it was titled the Precious Mirror of Eastern Medicine — twenty-five volumes in all.
Clinical note임상 주석
The book's history in one passage, and the king's instruction is the heart of it. Four orders: gather and compile; cultivation before medicine; choose the essential; write the Korean names. Every one of them can be traced in the finished book — the Body chapter before the diseases, the single-packet formulas of the compilation principles, the simples with their local names at the end of every chapter. 丁酉之亂, the disorder of 1597, is the second Japanese invasion, and 諸醫星散 — the physicians scattered like stars — is the preface's only word on it. Heo Jun finished the book alone, in exile, with five hundred volumes from the palace and the king who commissioned it dead.

Yi Jeong-gu (李廷龜)

0.1.3
Source원문

上覽而嘉之, 下敎曰, 陽平君許浚, 曾在先祖, 特承撰集醫方之命, 積年覃思, 至於竄謫流離之中, 不廢其功, 今乃編帙以進. 仍念先王命撰之書, 告成於寡昧嗣服之後, 予不勝悲感. 其賜浚太僕馬一匹, 以酬其勞, 速令內醫院設廳鋟梓, 廣布中外. 且命提調臣廷龜撰序文, 弁之卷首.

Translation영역
His Majesty looked on it and approved, and instructed: 'Yangpyeong-gun Heo Jun, in the days of the former king, received in particular the command to compile medical formulas, and pondered it for years on end; even amid banishment and wandering he did not abandon the work, and now he has arranged it in volumes and presented it. When I consider that a book my late father commanded was brought to completion after I, dull and unworthy, succeeded to the throne, I cannot bear my grief. Let Heo Jun be given one horse from the royal stables to reward his labour, and let the Palace Medical Office at once set up a hall and cut the blocks, and spread it widely within and without. And let the Superintendent, my servant Jeong-gu, compose a preface and set it at the head of the volumes.'
Clinical note임상 주석
King Gwanghae's response, and it is personal: 予不勝悲感, I cannot bear my grief. The book his father ordered was finished after his father died, and the horse is the reward of a king who has been moved. 竄謫流離之中, 不廢其功 — amid banishment and wandering, he did not abandon the work. Heo Jun was exiled in 1608 for having been Seonjo's physician when Seonjo died, and wrote much of the book in that exile. The new king's edict is the record that he knew it.

Yi Jeong-gu (李廷龜)

0.1.4
Source원문

臣竊念太和一散, 六氣不調, 癃殘扎瘥, 迭爲民災, 則爲之醫藥, 以濟其夭死, 是實帝王仁政之先務. 然術非書則不載, 書非擇則不精, 採不博則理不明, 傳不廣則惠不布. 是書也, 該括古今, 折衷群言, 採本窮源, 挈綱提要, 詳而不至於蔓, 約而無所不包.

Translation영역
Your servant privately considers: once the great harmony is scattered and the six qi are unregulated, sickness, infirmity, epidemic and plague become the people's calamities by turns; to provide medicine for these and save them from early death is in truth the first duty of a sovereign's humane government. But an art not set in a book is not preserved; a book not selective is not refined; what is not gathered widely leaves principle unclear; what is not transmitted widely leaves the kindness unspread. This book comprehends ancient and modern, weighs the words of the many, gathers the roots and exhausts the sources, lifts the guiding cord and takes hold of the essential — detailed without running to sprawl, concise without leaving anything out.
Clinical note임상 주석
Four conditions for a medical book — written, selective, broad, and spread — and the preface claims the Donguibogam meets all four. 詳而不至於蔓, 約而無所不包, detailed without sprawl and concise without omission, is the minister's judgement, and it is the claim the king's instruction to 務擇其要 asked for.

Yi Jeong-gu (李廷龜)

0.1.5
Source원문

始自內景外形, 分爲雜病諸方, 以至脉訣ㆍ症論ㆍ藥性ㆍ治法ㆍ攝養要義ㆍ鍼石諸規, 靡不畢具井井不紊, 卽病者, 雖千百其候, 而補瀉緩急, 泛應曲當. 盖不必遠稽古籍, 近搜旁門, 惟當按類尋方, 層見疊出, 對證投劑, 如符左契, 信醫家之寶鑑, 濟世之良法也.

Translation영역
Beginning from the inner landscape and the outer form, dividing into the various formulas for miscellaneous disorders, and reaching to the pulse verses, the discussions of symptoms, the natures of medicinals, the methods of treatment, the essentials of nurturing life and the rules of needle and stone — nothing is not fully furnished, in good order and unconfused. When there is a sick person, though his signs be a thousand or a hundred, in supplementing and draining, in slow and urgent, the response is broad and the fit exact. There is no need to search distant ancient texts or to hunt through nearby side-gates; one need only look under the category and seek the formula, and they appear layer on layer, so that matching the pattern and giving the preparation is like the fitting of a tally's two halves. Truly it is the precious mirror of the physician's house and the good method for saving the world.
Clinical note임상 주석
The book's structure as the preface understood it: inner landscape, outer form, miscellaneous disorders, then the tools — pulse, symptom, medicinal, method, cultivation, acupuncture. 按類尋方, look under the category and seek the formula: the preface is describing a reference work, and 如符左契, the fitting of a tally, is its promise of a match.

Yi Jeong-gu (李廷龜)

0.1.6
Source원문

是皆先王指授之妙筭, 而我聖上繼述之盛意, 則其仁民愛物之德, 利用厚生之道, 前後一揆而中和位育之治, 亶在於是. 語曰, 仁人之用心, 其利博哉. 豈不信然矣乎.

Translation영역
All this is the subtle design that the late king pointed out and imparted, and the splendid intent with which His present Majesty has continued and carried it out; so the virtue of humanity toward the people and love for all things, and the way of putting things to use and enriching life, are of one measure before and after — and the governance of central harmony, in which each takes its place and all are nourished, lies in truth in this. The saying goes: the mind of the humane man — how broad its benefit! Is it not indeed so?
Clinical note임상 주석
The preface's close, and it is Confucian: 中和位育 is the Doctrine of the Mean's account of what right government does, and 利用厚生 is the Book of Documents'. A medical book is presented as an act of government, and the king who ordered it and the king who printed it are credited together.

Yi Jeong-gu (李廷龜)

0.1.7
Source원문

萬曆三十九年辛亥孟夏, 崇祿大夫, 行吏曹判書, 兼弘文館大提學, 藝文館大提學, 知經筳春秋館成均館事, 世子左賓客臣李廷龜奉敎謹序.

Translation영역
In the first month of summer of the sinhae year, the thirty-ninth of the Wanli reign — Sungnok Daebu, Acting Minister of Personnel, concurrently Grand Academician of the Office of Special Advisers and Grand Academician of the Office of Royal Decrees, Director of the Royal Lectures, the Office of Historiography and the National Academy, and Left Guest of the Crown Prince, your servant Yi Jeong-gu, by royal command, respectfully composed this preface.
Clinical note임상 주석
The signature, with the seven offices Yi Jeong-gu held. He was the Chosŏn court's leading prose stylist of his generation, and the choice of him to write the preface says how the king regarded the book.

Yi Jeong-gu (李廷龜)

0.1.8
Source원문

萬曆四十一年十一月日, 內醫院奉敎刊行. 監校官 通訓大夫 行內醫院直長臣李希憲, 通訓大夫 行內醫院副奉事臣尹知微.

Translation영역
On a day of the eleventh month of the forty-first year of Wanli, printed and issued by the Palace Medical Office by royal command. Supervising editors: Tonghun Daebu, Acting Director of the Palace Medical Office, your servant Yi Hui-heon; Tonghun Daebu, Acting Assistant Officer of the Palace Medical Office, your servant Yun Ji-mi.
Clinical note임상 주석
The colophon: printed in the eleventh month of 1613, two years after the preface and three after the presentation. The two supervising editors are the men who read the proofs, and this is the only place in the book their names appear.

Donguibogam · Front matter

0.2 Compilation Principles 集例

0.2.1
Source원문

臣謹按人身內有五藏六府, 外有筋骨肌肉血脉皮膚, 以成其形, 而精氣神, 又爲藏府百體之主. 故道家之三要, 釋氏之四大, 皆謂此也. 黃庭經有內景之文, 醫書亦有內外境象之圖, 道家以淸靜修養爲本, 醫門以藥餌鍼灸爲治, 是道得其精, 醫得其粗也. 今此書, 先以內景精氣神藏府爲內篇, 次取外境頭面手足筋脉骨肉爲外篇, 又採五運六氣, 四象三法, 內傷外感, 諸病之證, 列爲雜篇, 末著湯液鍼灸, 以盡其變, 使病人開卷目擊, 則虛實輕重吉凶死生之兆, 明若水鏡, 庶無妄治夭折之患矣.

Translation영역
Your servant respectfully observes: the human body has within it the five viscera and six bowels, and without it the sinews, bones, flesh, blood vessels and skin, and by these its form is made; and essence, qi and spirit are, further, the masters of the viscera, bowels and hundred parts. So the three essentials of the Daoists and the four elements of the Buddhists all refer to this. The Yellow Court Classic has its text on the inner landscape, and the medical books likewise have their diagrams of the inner and outer scene; the Daoists take clear stillness and cultivation as the root, and the medical school takes medicine, food, needle and moxa as the treatment — so the Way has got the refined part, and medicine the coarse. Now this book first takes the inner landscape — essence, qi, spirit, viscera and bowels — as the inner section; next takes the outer scene — head, face, hands, feet, sinews, vessels, bones and flesh — as the outer section; then gathers the five movements and six qi, the four images and three methods, internal damage and external contraction, and the patterns of the various diseases, and sets them out as the miscellaneous section; and at the end sets down the decoctions and the needle and moxa, so as to exhaust their variations — so that when a sick person opens the book and looks, the signs of vacuity and repletion, light and heavy, good and ill fortune, death and life are as clear as in water or a mirror, and there may be no misfortune of reckless treatment and early death.
Clinical note임상 주석
Heo Jun's own account of why the book is shaped as it is, and the sentence that governs it is 道得其精, 醫得其粗 — the Way has the refined part and medicine the coarse. The book begins with essence, qi and spirit because Daoist cultivation comes before medicine, as Seonjo's instruction said it should. 使病人開卷目擊 — so that a sick person may open the book and see. The reader Heo Jun has in mind is the patient, not the physician, and the whole design follows from that.

Heo Jun (許浚)

0.2.2
Source원문

古人藥方所入之材, 兩數太多, 卒難備用, 局方一劑之數, 尤多, 貧寒之家, 何以辦此. 得效方, 醫學正傳, 皆以五錢爲率, 甚爲鹵莽. 盖一方, 只四五種, 則五錢可矣, 而至於二三十種之藥, 則一材僅入一二分, 性味微小, 焉能責效. 惟近來古今醫鑑, 萬病回春之藥, 一貼七八錢或至一兩, 藥味全而多寡適中, 合於今人之氣稟. 故今者, 悉從此法, 皆折作一貼, 庶使劑用之便易云.

Translation영역
The ingredients that go into the formulas of the ancients are too many in their nyang, and hard to prepare and use at short notice; the Gukbang's quantities for one preparation are more numerous still — how is a poor and cold household to manage them? The Deukhyo and the Uihak Jeongjeon both take five don as the rule, which is very rough: where a formula has only four or five ingredients five don will do, but where it has twenty or thirty each ingredient gets barely one or two pun, its nature and flavour are slight, and how can one hold it to an effect? Only the medicines of the recent Gogeum Uigam and Manbyeong Hoechun, at seven or eight don a packet or up to a nyang, have their flavours whole and their proportions moderate, suited to the constitution of people today. So now everything follows this method, and all are cut to make one packet, so that preparing and using them may be easy.
Clinical note임상 주석
The rule behind every 右剉, 作一貼 in the book — cut up, make one packet — and the reasoning is economic. 貧寒之家, 何以辦此: how is a poor household to manage the Gukbang's quantities? The single packet of seven or eight don is the Bogam's answer, and every formula in the database is converted from it. The criticism of the Deukhyo's five don is a pharmacist's: a large formula at that size gives each ingredient too little to act.

Heo Jun (許浚)

0.2.3
Source원문

古人云, 欲學醫先讀本草, 以知藥性. 但本草浩繁, 諸家議論不一, 而今人不識之材居其半. 當撮取方今行用者, 只載神農本經, 及日華子註, 東垣丹溪要語. 且書唐藥鄕藥, 鄕藥則書鄕名與産地及採取時月, 陰陽乾正之法, 可易備用而無遠求難得之患.

Translation영역
The ancients said: to learn medicine, first read the materia medica, so as to know the natures of medicinals. But the materia medica is vast and confused, the various authorities disagree, and half its ingredients are things people today do not recognize. One should pick out what is in current use, recording only the Divine Farmer's Classic, the Rihuazi commentary, and the essential words of Dongwon and Danxi. Further, write both Chinese and native medicinals; for the native ones, write the local name, the place of origin, the month of gathering and the method of drying in shade or sun — so that they may easily be prepared and used, without the trouble of seeking afar and getting with difficulty.
Clinical note임상 주석
Seonjo's order to write the Korean names, carried out — and extended to the harvest month and the drying method. The simples at the end of every chapter, and the whole of the Tangaek-pyeon, follow this rule. 今人不識之材居其半 — half the materia medica is things people no longer recognize. Heo Jun's judgement on the tradition he inherited, and his choice to cut it to what was used.

Heo Jun (許浚)

0.2.4
Source원문

王節齋有言曰, 東垣, 北醫也, 羅謙甫傳其法, 以聞於江浙. 丹溪, 南醫也, 劉宗厚世其學, 以鳴於陝西云則, 醫有南北之名尙矣. 我國僻在東方, 醫藥之道不絶如線, 則我國之醫亦可謂之東醫也. 鑑者, 明照萬物, 莫逃其形. 是以元時羅謙甫有衛生寶鑑, 本朝龔信有古今醫鑑, 皆以鑑爲名, 意存乎此也. 今是書披卷一覽, 吉凶輕重, 皎如明鏡. 故遂以東醫寶鑑名之者, 慕古人之遺意云.

Translation영역
Wang Jiezhai has a saying: Dongwon was a physician of the north, and Luo Qianfu transmitted his method and made it known in Jiangsu and Zhejiang; Danxi was a physician of the south, and Liu Zonghou carried on his learning and made it resound in Shaanxi — so the naming of medicine by south and north is of long standing. Our country lies remote in the east, and the way of medicine has continued in it unbroken as a thread; so the medicine of our country may also be called Eastern Medicine. A mirror is what shines clearly on the ten thousand things, none of which can escape its form. So in the Yuan Luo Qianfu had his Precious Mirror for Guarding Life, and in the present dynasty Gong Xin has his Mirror of Ancient and Modern Medicine, both taking mirror for their name — and the intent lies in this. Now when this book is opened and looked into, good and ill fortune, light and heavy, are bright as in a clear mirror. So it is named the Precious Mirror of Eastern Medicine, in admiration of the intent the ancients left behind.
Clinical note임상 주석
The name explained, in two parts. 東醫, Eastern Medicine, on the analogy of Dongwon's north and Danxi's south — Korea's medicine as a tradition of its own, with the same standing. And 寶鑑, precious mirror, on the precedent of two Chinese books whose title the Bogam borrows and improves. 不絶如線 — unbroken as a thread — is the phrase for the tradition Heo Jun inherited: thin, continuous, and Korean. The book was written to make it thicker.

Heo Jun (許浚)

0.3 General Table of Contents 東醫寶鑑總目

0.3.1
Source원문

內景篇一, 身形ㆍ精ㆍ氣ㆍ神. 內景篇二, 血ㆍ夢ㆍ聲音ㆍ言語ㆍ津液ㆍ痰飮. 內景篇三, 五臟六腑ㆍ肝臟ㆍ心臟ㆍ脾臟ㆍ肺臟ㆍ腎臟ㆍ膽腑ㆍ胃腑ㆍ小腸腑ㆍ大腸腑ㆍ膀胱腑ㆍ三焦腑ㆍ胞ㆍ蟲. 內景篇四, 小便ㆍ大便.

Translation영역
Inner Landscape, Volume One: Body, Essence, Qi, Spirit. Volume Two: Blood, Dreams, Voice, Speech, Fluids, Phlegm. Volume Three: The Five Viscera and Six Bowels, Liver, Heart, Spleen, Lung, Kidney, Gallbladder, Stomach, Small Intestine, Large Intestine, Bladder, Three Burners, Uterus, Worms. Volume Four: Urine, Stool.
Clinical note임상 주석
Four volumes and twenty-six chapters, and the order is the compilation principles' — essence, qi and spirit before the organs, and the organs before what they produce. The Uterus and Worms sit with the viscera because they were held to be organs of a kind.

Donguibogam · Front matter

0.3.2
Source원문

外形篇一, 頭ㆍ面ㆍ眼. 外形篇二, 耳ㆍ鼻ㆍ口舌ㆍ牙齒ㆍ咽喉ㆍ頸項ㆍ背. 外形篇三, 胸ㆍ乳ㆍ腹ㆍ臍ㆍ腰ㆍ脇ㆍ皮ㆍ肉ㆍ脉ㆍ筋ㆍ骨. 外形篇四, 手ㆍ足ㆍ毛髮ㆍ前陰ㆍ後陰.

Translation영역
Outer Form, Volume One: Head, Face, Eyes. Volume Two: Ears, Nose, Mouth and Tongue, Teeth, Throat, Neck, Back. Volume Three: Chest, Breasts, Abdomen, Navel, Lumbus, Ribside, Skin, Flesh, Vessels, Sinews, Bones. Volume Four: Hands, Feet, Hair, Genitals, Anus.
Clinical note임상 주석
Twenty-six chapters again, and the order is anatomical from the crown down — head to eyes, ears to back, chest to bones, hands to anus. The outer form is the body as it can be seen and touched, and the volumes walk down it.

Donguibogam · Front matter

0.3.3
Source원문

雜病篇一, 天地運氣ㆍ審病ㆍ辨證ㆍ診脉ㆍ用藥ㆍ吐ㆍ汗ㆍ下. 雜病篇二, 風ㆍ寒上. 雜病篇三, 寒下ㆍ暑ㆍ濕ㆍ燥ㆍ火. 雜病篇四, 內傷ㆍ虛勞. 雜病篇五, 霍亂ㆍ嘔吐ㆍ咳嗽. 雜病篇六, 積聚ㆍ浮腫ㆍ脹滿ㆍ消渴ㆍ黃疸. 雜病篇七, 痎瘧ㆍ溫疫ㆍ邪祟ㆍ癰疽上. 雜病篇八, 癰疽下ㆍ諸瘡. 雜病篇九, 諸傷ㆍ解毒ㆍ救急ㆍ怪疾ㆍ雜方. 雜病篇十, 婦人. 雜病篇十一, 小兒.

Translation영역
Miscellaneous Disorders, Volume One: The Movements and Qi of Heaven and Earth, Examining Disease, Distinguishing Patterns, Pulse Diagnosis, The Use of Medicines, Ejecting, Sweating, Purging. Volume Two: Wind, Cold Damage (first part). Volume Three: Cold Damage (second part), Summerheat, Damp, Dryness, Fire. Volume Four: Internal Damage, Vacuity Taxation. Volume Five: Sudden Turmoil, Vomiting, Cough. Volume Six: Accumulations, Oedema, Distension, Wasting Thirst, Jaundice. Volume Seven: Malaria, Warm Epidemics, Evil Influences, Welling Abscess (first part). Volume Eight: Welling Abscess (second part), Sores. Volume Nine: Injuries, Resolving Toxins, Emergencies, Strange Diseases, Miscellaneous Formulas. Volume Ten: Women. Volume Eleven: Children.
Clinical note임상 주석
Eleven volumes and thirty-eight chapters — the largest of the three parts, and the one the preface calls 雜病諸方. The first volume is method: how to read the year, the patient, the pattern and the pulse, and the three ways of driving a disease out. The rest is disease by disease, from the six climates through the internal damages to the two chapters — Women and Children — that each fill a volume alone. Cold Damage is the only chapter split across two volumes, which says how large it is.

Donguibogam · Front matter

0.3.4
Source원문

湯液篇一, 湯液序例ㆍ水部ㆍ土部ㆍ穀部ㆍ人部ㆍ禽部ㆍ獸部. 湯液篇二, 魚部ㆍ蟲部ㆍ果部ㆍ菜部ㆍ草部上. 湯液篇三, 草部下ㆍ木部ㆍ玉部ㆍ石部ㆍ金部. 鍼灸篇, 鍼灸.

Translation영역
Decoctions, Volume One: Introduction to Decoctions, Waters, Earths, Grains, Human Products, Birds, Beasts. Volume Two: Fishes, Insects, Fruits, Vegetables, Herbs (first part). Volume Three: Herbs (second part), Trees, Jades, Stones, Metals. Acupuncture: Acupuncture and Moxibustion.
Clinical note임상 주석
The materia medica in fifteen sections, ordered from water and earth through the living kingdoms to the minerals — and the `part` field of every entry in the herb dictionary is one of these fifteen. The book ends on acupuncture, one volume, as every chapter ends on its acupuncture section. Twenty-five volumes in all, as the preface said.

Donguibogam · Front matter

0.4 Medical Works Through the Ages 歷代醫方

0.4.1
Source원문

天元玉冊, 伏羲氏時作. 本草, 神農氏所作. 靈樞經ㆍ素問, 以上軒轅黃帝與臣岐伯等, 問答而作. 採藥對ㆍ採藥別錄, 以上桐君所著, 黃帝臣也. 至敎論ㆍ藥性炮灸, 以上雷敎所著, 黃帝臣也. 湯液本草, 殷時伊尹所作也. 難經, 戰國時扁鵲所著, 姓秦, 名越人, 號扁鵲.

Translation영역
The Jade Register of the Heavenly Origin, made in the time of Fuxi. The Materia Medica, made by Shennong. The Lingshu Classic and the Suwen, made by Xuanyuan the Yellow Emperor in question and answer with his ministers Qi Bo and others. The Gathering Medicinals Correspondences and the Gathering Medicinals Separate Record, written by Tong Jun, a minister of the Yellow Emperor. The Discourse on Utmost Teaching and the Natures of Medicinals and Their Roasting, written by Lei Xiao, a minister of the Yellow Emperor. The Decoctions Materia Medica, made by Yi Yin in the time of the Yin. The Nanjing, written by Bian Que in the Warring States — surnamed Qin, named Yueren, styled Bian Que.
Clinical note임상 주석
The bibliography opens in legend — Fuxi, Shennong, the Yellow Emperor and his ministers — and the Bogam gives the attributions as the tradition held them without comment. The first historical author is Bian Que, and the Nanjing is the first book here that survives under the name given.

Donguibogam · Front matter

0.4.2
Source원문

傷寒論ㆍ金匱玉函經, 以上後漢張機所著, 字仲景, 官至長沙太守. 內照圖, 後漢華佗所著, 字元化. 甲乙經ㆍ針經, 以上西晉皇甫謐所著, 字士安, 號玄晏先生. 范汪方, 東晉范汪所著. 脉經ㆍ脉訣, 以上西晉王叔和所著. 金匱藥方ㆍ肘後方, 以上晉葛洪所著, 字稚川, 號抱朴子. 藥對, 後周徐之才所著. 集驗方, 後周姚僧垣所著. 外臺秘要, 隋王燾所著. 病源, 隋巢元方所著. 千金方, 唐孫思邈所著, 號地仙. 食療本草, 唐孟詵所著. 本草拾遺, 唐陳藏器所著. 素問註ㆍ玄珠密語, 以上唐王氷所著. 明堂圖, 唐甄權所著. 本草音義ㆍ古今錄驗方, 以上唐甄立言所著.

Translation영역
The Treatise on Cold Damage and the Golden Casket Jade Case Classic, written by Zhang Ji of the Later Han, styled Zhongjing, who rose to Governor of Changsha. The Chart of Inner Illumination, written by Hua Tuo of the Later Han, styled Yuanhua. The Jiayi Classic and the Needle Classic, written by Huangfu Mi of the Western Jin, styled Shi'an, called Master Xuanyan. The Formulas of Fan Wang, written by Fan Wang of the Eastern Jin. The Pulse Classic and the Pulse Verses, written by Wang Shuhe of the Western Jin. The Golden Casket Formulas and the Handbook of Formulas for Emergencies, written by Ge Hong of the Jin, styled Zhichuan, called Baopuzi. The Medicinal Correspondences, written by Xu Zhicai of the Later Zhou. The Collected Proven Formulas, written by Yao Sengyuan of the Later Zhou. The Arcane Essentials from the Imperial Library, written by Wang Tao of the Sui. The Origins of Disease, written by Chao Yuanfang of the Sui. The Thousand Gold Formulas, written by Sun Simiao of the Tang, called the Earthly Immortal. The Dietary Materia Medica, written by Meng Shen of the Tang. The Supplement to the Materia Medica, written by Chen Cangqi of the Tang. The Commentary on the Suwen and the Secret Words of the Dark Pearl, written by Wang Bing of the Tang. The Chart of the Bright Hall, written by Zhen Quan of the Tang. The Sounds and Meanings of the Materia Medica and the Recorded and Proven Formulas Ancient and Modern, written by Zhen Liyan of the Tang.
Clinical note임상 주석
Han to Tang, and the authorities the Bogam cites most — 仲景, 脉經, 千金, 本草 — are all here. Two attributions are wrong by modern reckoning: the Pulse Verses are not Wang Shuhe's, and the Arcane Essentials is Tang, not Sui. The Bogam records the tradition's view.

Donguibogam · Front matter

0.4.3
Source원문

本事方, 宋許叔微所著. 備用本草經史證類, 宋唐愼微所著. 本草補遺, 宋龐安常所著. 活人書, 宋朱肱所著, 號無求子. 神應鍼經, 宋許希所著. 活幼新書, 宋陳文中所著. 脉訣, 宋劉元賓所著, 號通眞子. 醫說, 宋長擴所著, 字子充. 傷寒指迷論ㆍ小兒方, 以上宋錢乙所著, 字仲陽. 直指方, 宋楊士瀛所著, 字登父. 日華子本草, 宋人所著, 不書姓名. 三因方, 宋陳無擇所著. 聖惠方ㆍ聖濟總錄, 以上宋太宗令諸太醫撰集.

Translation영역
The Formulas of Personal Experience, written by Xu Shuwei of the Song. The Classified Materia Medica Verified from the Classics and Histories for Ready Use, written by Tang Shenwei of the Song. The Materia Medica Supplement, written by Pang Anchang of the Song. The Book for Saving Life, written by Zhu Gong of the Song, called Master Wuqiu. The Spirit-Response Needle Classic, written by Xu Xi of the Song. The New Book for Saving Infants, written by Chen Wenzhong of the Song. The Pulse Verses, written by Liu Yuanbin of the Song, called Master Tongzhen. The Sayings of Medicine, written by Zhang Kuo of the Song, styled Zichong. The Discourse Pointing Out Confusions in Cold Damage and the Formulas for Children, written by Qian Yi of the Song, styled Zhongyang. The Direct Pointing Formulas, written by Yang Shiying of the Song, styled Dengfu. The Rihuazi Materia Medica, written by a man of the Song whose name is not recorded. The Three Causes Formulas, written by Chen Wuze of the Song. The Sagely Benevolence Formulas and the Sagely Relief General Record, compiled by the court physicians at the command of Song Taizong.
Clinical note임상 주석
The Song, and the sources the chapters cite as 本事, 活人, 直指, 三因, 聖惠 — with Qian Yi, whose Yukmijihwang-hwan the Essence chapter called 錢氏方. 日華子本草 is the one anonymous entry, and the compilation principles named it as one of the four materia medica sources the book keeps.

Donguibogam · Front matter

0.4.4
Source원문

宣明論ㆍ原病式ㆍ素問玄機, 以上金劉完素所著, 字守眞, 號通元處士, 又稱高尙先生. 明理論, 金成無己所著. 儒門事親書, 金張從政所著, 字子和. 東垣十書, 元李杲所著, 字明之, 自號東垣老人. 醫壘元戎ㆍ醫家大法ㆍ湯液本草, 以上元王好古所著, 號海藏. 丹溪心法, 元朱震亨所著, 字彦脩, 號丹溪先生. 玉機微義, 元劉純所著, 字宗厚. 衛生寶鑑, 元羅謙甫所著, 字益之. 得效方, 元危亦林所著, 號達齋. 養生主論, 元王珪所著, 字均章. 永類鈐方, 元李仲南所著, 字棲季. 證治要訣, 元戴元禮所著, 號復庵.

Translation영역
The Discourse of Clear Elucidation, the Patterns of the Origins of Disease and the Dark Mechanism of the Suwen, written by Liu Wansu of the Jin, styled Shouzhen, called the Retired Scholar Tongyuan and also Master Gaoshang. The Discourse Clarifying Principles, written by Cheng Wuji of the Jin. The Book of Confucians Serving Their Parents, written by Zhang Congzheng of the Jin, styled Zihe. The Ten Books of Dongwon, written by Li Gao of the Yuan, styled Mingzhi, who called himself the Old Man of Dongwon. The Medical Ramparts Grand Marshal, the Great Methods of the Medical House and the Decoctions Materia Medica, written by Wang Haogu of the Yuan, called Haizang. The Heart Methods of Danxi, written by Zhu Zhenheng of the Yuan, styled Yanxiu, called Master Danxi. The Subtle Meaning of the Jade Mechanism, written by Liu Chun of the Yuan, styled Zonghou. The Precious Mirror for Guarding Life, written by Luo Qianfu of the Yuan, styled Yizhi. The Effective Formulas, written by Wei Yilin of the Yuan, called Dazhai. The Discourse on the Master of Nurturing Life, written by Wang Gui of the Yuan, styled Junzhang. The Perpetual Classified Sealed Formulas, written by Li Zhongnan of the Yuan, styled Qiji. The Essentials of Pattern and Treatment, written by Dai Yuanli of the Yuan, called Fu'an.
Clinical note임상 주석
The Jin and Yuan — the four masters the preface named, and the men around them. Liu Wansu, Zhang Congzheng, Li Dongwon and Zhu Danxi are here with their students Wang Haogu, Luo Tianyi and Dai Sigong, and the compilation principles took the book's own name from Luo's Precious Mirror. This is the tradition the Bogam belongs to.

Donguibogam · Front matter

0.4.5
Source원문

百病鉤玄, 本朝王履所著, 字安道. 續醫說, 本朝倪維德所著, 字仲賢. 傷寒𤨏言, 本朝陶華所著, 字尙文, 號節庵. 經驗良方, 本朝鄒福所著. 婦人良方, 本朝熊宗立所著, 號道軒. 醫學正傳ㆍ醫學權輿ㆍ醫學集成, 以上本朝虞摶所著, 字天民. 丹溪心法附餘, 本朝方廣所著, 字約之, 號古庵. 醫通, 本朝韓𢘅所著, 號飛霞道人. 醫林集要, 本朝王璽所撰. 醫學綱目, 本朝人所撰. 醫學入門, 本朝李梴所撰. 明醫雜著ㆍ丹溪附餘ㆍ本草集要, 以上本朝王綸所著, 字汝言. 古今醫鑑ㆍ萬病回春, 以上本朝龔信所著. 外科發揮, 本朝薛己所著. 醫方集略, 本朝人所著.

Translation영역
The Hooking Out of the Dark in the Hundred Diseases, written by Wang Lü of the present dynasty, styled Andao. The Continued Sayings of Medicine, written by Ni Weide of the present dynasty, styled Zhongxian. The Trivial Words on Cold Damage, written by Tao Hua of the present dynasty, styled Shangwen, called Jie'an. The Proven Good Formulas, written by Zou Fu of the present dynasty. The Good Formulas for Women, written by Xiong Zongli of the present dynasty, called Daoxuan. The Orthodox Transmission of Medicine, the Beginnings of Medicine and the Collected Completion of Medicine, written by Yu Tuan of the present dynasty, styled Tianmin. The Supplement to Danxi's Heart Methods, written by Fang Guang of the present dynasty, styled Yuezhi, called Gu'an. The Comprehensive Medicine, written by Han Mao of the present dynasty, called the Daoist of Feixia. The Collected Essentials of the Medical Forest, compiled by Wang Xi of the present dynasty. The Outline of Medicine, compiled by a man of the present dynasty. The Introduction to Medicine, compiled by Li Chan of the present dynasty. The Miscellaneous Writings of an Enlightened Physician, the Danxi Supplement and the Collected Essentials of the Materia Medica, written by Wang Lun of the present dynasty, styled Ruyan. The Mirror of Ancient and Modern Medicine and the Restoration of Spring from the Ten Thousand Diseases, written by Gong Xin of the present dynasty. The Elucidation of External Medicine, written by Xue Ji of the present dynasty. The Collected Summary of Medical Formulas, written by a man of the present dynasty.
Clinical note임상 주석
本朝, the present dynasty, is the Ming — the Bogam was written under Ming suzerainty and counts Chinese years. These are the sources the chapters cite most often: 正傳, 入門, 綱目, 醫鑑, 回春. The last two are Gong Xin's, and the compilation principles named them as the model for the single-packet dose. 醫學綱目, 本朝人所撰 — the Outline of Medicine, by a man of the present dynasty, unnamed. It is Lou Ying's, and the Bogam did not know his name.

Donguibogam · Front matter

0.4.6
Source원문

醫方類聚ㆍ鄕藥集成方, 以上本國祖宗朝命, 文官醫官撰集. 醫林撮要, 本國內醫鄭敬先所撰, 楊禮壽校正.

Translation영역
The Classified Collection of Medical Formulas and the Collected Formulas of Native Medicinals, compiled by civil officials and physicians at the command of the courts of our country's founding kings. The Gathered Essentials of the Medical Forest, compiled by Jeong Gyeong-seon, Palace Physician of our country, and corrected by Yang Ye-su.
Clinical note임상 주석
The bibliography ends at home. Three Korean books — two compiled by royal command under Sejong, and one by a palace physician of Heo Jun's own generation, corrected by Yang Ye-su who sat on the first compilation bureau of 1596. 本國, our country, against the 本朝 of the entries before it: the Bogam's sources are Chinese until the last three, and those three are the thread the compilation principles called 不絶如線. Eighty-six titles from sixty-five entries, and the chapters' source abbreviations resolve to them.

Donguibogam · Front matter

0.5 The Chart of the Body and Its Viscera 身形藏府圖

0.5.1
Source원문

身形藏府圖.

Translation영역
The chart of the body and its viscera.
Clinical note임상 주석
The book's one anatomical figure, and it is a side view: the organs stacked from the brain down the spine, with the three cinnabar fields marked. The chart is the Daoist inner landscape of the Yellow Court tradition, and the compilation principles said why the book begins with it.

Donguibogam · Front matter

0.5.2
Source원문

孫眞人曰, 天地之內, 以人爲貴, 頭圓象天, 足方象地, 天有四時, 人有四肢, 天有五行, 人有五藏, 天有六極, 人有六府, 天有八風, 人有八節, 天有九星, 人有九竅, 天有十二時, 人有十二經脉, 天有二十四氣, 人有二十四兪, 天有三百六十五度, 人有三百六十五骨節, 天有日月, 人有眼目, 天有晝夜, 人有寤寐, 天有雷電, 人有喜怒, 天有雨露, 人有涕泣, 天有陰陽, 人有寒熱, 地有泉水, 人有血脉, 地有草木, 人有毛髮, 地有金石, 人有牙齒, 皆稟四大五常, 假合成形.

Translation영역
The True Man Sun said: within heaven and earth, it is the human being that is precious. The head is round in the image of heaven and the feet square in the image of earth. Heaven has four seasons; a person has four limbs. Heaven has five phases; a person has five viscera. Heaven has six poles; a person has six bowels. Heaven has eight winds; a person has eight joints. Heaven has nine stars; a person has nine orifices. Heaven has twelve hours; a person has twelve channels. Heaven has twenty-four qi; a person has twenty-four transport points. Heaven has three hundred and sixty-five degrees; a person has three hundred and sixty-five joints. Heaven has sun and moon; a person has eyes. Heaven has day and night; a person has waking and sleep. Heaven has thunder and lightning; a person has joy and anger. Heaven has rain and dew; a person has tears and weeping. Heaven has yin and yang; a person has cold and heat. Earth has springs; a person has blood vessels. Earth has grass and trees; a person has hair. Earth has metal and stone; a person has teeth. All are endowed from the four elements and the five constants, and joined by lending to make a form.
Clinical note임상 주석
Sun Simiao's correspondences, and the text that goes with the chart: the body as heaven and earth in small. Seventeen pairs, and the numbers are the reason the tradition counted things as it did — twelve channels for twelve hours, three hundred and sixty-five joints for the degrees of the sky. 假合成形 — joined by lending to make a form — is Buddhist, from the four elements, and the phrase says the body is borrowed and will be returned.

Sun Simiao (孫思邈)

0.5.3
Source원문

朱丹溪曰, 凡人之形, 長不及短, 大不及小, 肥不及瘦, 人之色, 白不及黑, 嫩不及蒼, 薄不及厚, 而況肥人濕多, 瘦人火多, 白者肺氣虛, 黑者腎氣足, 形色旣殊, 藏府亦異, 外證雖同, 治法逈別.

Translation영역
Zhu Danxi said: in the human form, tall does not equal short, large does not equal small, fat does not equal thin; in complexion, white does not equal black, tender does not equal weathered, thin does not equal thick. Moreover the fat have much damp and the thin much fire; the pale are vacuous in lung qi and the dark replete in kidney qi. The form and colour differing, the viscera and bowels differ too; and though the outward pattern be the same, the method of treatment is wholly different.
Clinical note임상 주석
The last word of the front matter is Danxi's, and it is the rule that runs through every chapter — the Pulse Diagnosis chapter's 4.21, the Medicine Use chapter's 5.33, the Women chapter's 1.1.9: the same disease in a different body is a different disease. 不及 here means 'is not the same as' rather than 'is inferior to'; Danxi is not ranking bodies but separating them. The front matter closes on this, and the Body chapter opens.

Danggye 丹溪

About this translation 凡例

Base text: Donguibogam (東醫寶鑑, 1613 first edition), Front matter, Preface and Compilation Principles chapter. The Chinese text is collated against the public-domain Wikisource transcription and a printed edition; original character forms (脉, 人參) are retained. Terminology follows Wiseman & Feng, A Practical Dictionary of Chinese Medicine. Translation and clinical notes are original to this site. — Eui Young (Justin) Chung, L.Ac., Dipl. O.M.