『Biyebackyobang(備預百要方)』 is one of the many references of 『Euibanglyuchi(醫方類聚)』, listed after 『Eouichwaryo(御醫撮要)』, a medical text of the Goryeo period. The origin of this book has long been mistaken for China until it was discovered to be a medical text from the Goryeo period, which played a major ro...
『Biyebackyobang(備預百要方)』 is one of the many references of 『Euibanglyuchi(醫方類聚)』, listed after 『Eouichwaryo(御醫撮要)』, a medical text of the Goryeo period. The origin of this book has long been mistaken for China until it was discovered to be a medical text from the Goryeo period, which played a major role in the publication of 『Hyangyakjipseongbang(鄕藥集成方)』 and 『Euibanglyuchi』. 『Biyebackyobang』 was restored in 2009 by Korea Institute of Oriental Medicine. It had approximately 1250 prescriptions and 4 papers corresponding to general summary. Therefore, it seems to be a valuable material to see the medical science in Koryo dynasty.
『Biyebackyobang』 was restored based on leftover literary remained in 『Euibanglyuchi』, 『Hyangyakjipseongbang』 and 『Dongeuibogam』. Leftover literary of 『Biyebackyobang』 was remained in 5 prescriptions in 『Hyangyakjipseongbang』 and 1 prescription in 『Dongeuibogam』 and the rest was taken from 『Euibanglyuchi』.
Leftover literary of 『Biyebackyobang』 was found in a total of 53 general diseases, gynecology(婦人門) and pediatrics(小兒門) in 『Euibanglyuchi』. Based on the remaining number of prescriptions, it’s shown that prescriptions for diseases occurring frequently in daily life remained more than diseases caused by foreign affairs(外邪). Since many prescriptions regarding about 10 sub-topics were left in gynecology and pediatrics, it’s shown that author of 『Biyebackyobang』 also considered and treated diseases of women and children as important.
Now we don’t know the exact format of 『Biyebackyobang』 but names of each chapter remained as the citation of 『Biyebackyobang』 in 『Euibanglyuchi』. Name of chapters in 『Biyebackyobang』 was integrated and concise like ‘諸風’ or was described in more detail or listed like ‘墮損壓笮傷折打破方’ and ended in ‘方’. These names were the same as or similar to those of 『Hyangyakgugeubbang』. As those two names were used in conjunction with title as the same position in 『Hyangyakgugeubbang』, we can guess that two forms of name might be used in conjunction with title as the same position in 『Biyebackyobang』.
Leftover literary of 『Biyebackyobang』 remained in 『Euibanglyuchi』 generally was a direct quote and the rest were for comparison with other medical books. Looking at the latter case, in case that other medical books were used as reference in 『Biyebackyobang』, 『Cheonkeumbang(千金方)』 or 『Sunghyebang(聖惠方)』 was mainly referred. In case of treatment with foods, 『Sikeuisimgam(食醫心鑑)』 was mainly consulted. However, 『Sikeuisimgam』 was usually quoted without any modifications and sentences of other medical books were often modified. It suggested that author of 『Biyebackyobang』 referred to other medical books and modified some sentences according to his own ideas. Modified sentences were very detailed in such clinical important parts such as the dosage and way to take a medicine. Based on these, we can guess that author of 『Biyebackyobang』 knew the medicine very well and might be a clinician who actually cared for patients.
Most prescriptions were concise and had a simplified structure in 『Biyebackyobang』. It covered main treatment of disease, medicine and usage. One or two medicinal stuffs were most often used. In treatments, both taking medicine and external treatment were used throughout and treatment with food was often.
What is unique about the relationship between heaven and human in this book is that it considered the human mind first, rather than trying to read the heaven and earth ahead. The theory shows many similarities with the Heaven-Human Compliance theory in that it acknowledges the many changes human can cause nature, but also displays many distinct features of its own. Moreover, a systematic collaboration with medical theories supplemented the theory.
In this book, the prescriptions are mostly singular, and the herbs are those that can be found easily. We believe this is the foundation of the Hyang-yak mind, which accentuates the use of singular prescriptions and easy-to-find ingredients.
In addition, it mentions the five phases and six climates theory, which makes it the first among currently comprehensible medical texts of Korea. That the contents of the five phases and six climates theory is different from 『Huangdi Neijing(黃帝內經)』 requires attention as well.
『Biyebackyobang(備預百要方)』 is one of the many references of 『Euibanglyuchi(醫方類聚)』, listed after 『Eouichwaryo(御醫撮要)』, a medical text of the Goryeo period. The origin of this book has long been mistaken for China until it was discovered to be a medical text from the Goryeo period, which played a major role in the publication of 『Hyangyakjipseongbang(鄕藥集成方)』 and 『Euibanglyuchi』. 『Biyebackyobang』 was restored in 2009 by Korea Institute of Oriental Medicine. It had approximately 1250 prescriptions and 4 papers corresponding to general summary. Therefore, it seems to be a valuable material to see the medical science in Koryo dynasty.
『Biyebackyobang』 was restored based on leftover literary remained in 『Euibanglyuchi』, 『Hyangyakjipseongbang』 and 『Dongeuibogam』. Leftover literary of 『Biyebackyobang』 was remained in 5 prescriptions in 『Hyangyakjipseongbang』 and 1 prescription in 『Dongeuibogam』 and the rest was taken from 『Euibanglyuchi』.
Leftover literary of 『Biyebackyobang』 was found in a total of 53 general diseases, gynecology(婦人門) and pediatrics(小兒門) in 『Euibanglyuchi』. Based on the remaining number of prescriptions, it’s shown that prescriptions for diseases occurring frequently in daily life remained more than diseases caused by foreign affairs(外邪). Since many prescriptions regarding about 10 sub-topics were left in gynecology and pediatrics, it’s shown that author of 『Biyebackyobang』 also considered and treated diseases of women and children as important.
Now we don’t know the exact format of 『Biyebackyobang』 but names of each chapter remained as the citation of 『Biyebackyobang』 in 『Euibanglyuchi』. Name of chapters in 『Biyebackyobang』 was integrated and concise like ‘諸風’ or was described in more detail or listed like ‘墮損壓笮傷折打破方’ and ended in ‘方’. These names were the same as or similar to those of 『Hyangyakgugeubbang』. As those two names were used in conjunction with title as the same position in 『Hyangyakgugeubbang』, we can guess that two forms of name might be used in conjunction with title as the same position in 『Biyebackyobang』.
Leftover literary of 『Biyebackyobang』 remained in 『Euibanglyuchi』 generally was a direct quote and the rest were for comparison with other medical books. Looking at the latter case, in case that other medical books were used as reference in 『Biyebackyobang』, 『Cheonkeumbang(千金方)』 or 『Sunghyebang(聖惠方)』 was mainly referred. In case of treatment with foods, 『Sikeuisimgam(食醫心鑑)』 was mainly consulted. However, 『Sikeuisimgam』 was usually quoted without any modifications and sentences of other medical books were often modified. It suggested that author of 『Biyebackyobang』 referred to other medical books and modified some sentences according to his own ideas. Modified sentences were very detailed in such clinical important parts such as the dosage and way to take a medicine. Based on these, we can guess that author of 『Biyebackyobang』 knew the medicine very well and might be a clinician who actually cared for patients.
Most prescriptions were concise and had a simplified structure in 『Biyebackyobang』. It covered main treatment of disease, medicine and usage. One or two medicinal stuffs were most often used. In treatments, both taking medicine and external treatment were used throughout and treatment with food was often.
What is unique about the relationship between heaven and human in this book is that it considered the human mind first, rather than trying to read the heaven and earth ahead. The theory shows many similarities with the Heaven-Human Compliance theory in that it acknowledges the many changes human can cause nature, but also displays many distinct features of its own. Moreover, a systematic collaboration with medical theories supplemented the theory.
In this book, the prescriptions are mostly singular, and the herbs are those that can be found easily. We believe this is the foundation of the Hyang-yak mind, which accentuates the use of singular prescriptions and easy-to-find ingredients.
In addition, it mentions the five phases and six climates theory, which makes it the first among currently comprehensible medical texts of Korea. That the contents of the five phases and six climates theory is different from 『Huangdi Neijing(黃帝內經)』 requires attention as well.
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