Show Posts
This section allows you to view all posts made by this member. Note that you can only see posts made in areas you currently have access to.
76
Kesehatan / China and India File Rival Claims Over Tibetan Medicine
« on: 02 June 2018, 05:13:44 PM »
HONG KONG — China and India have jockeyed for centuries over the Himalayas. The Chinese military invaded Tibet in 1950. India granted asylum to the Dalai Lama, the Tibetan spiritual leader, in 1959. Three years later, the two countries fought a border war. Now they are in a standoff over an area disputed by China and Bhutan, the Himalayan kingdom whose claim is supported by India.
The two countries’ latest struggle is over which one will be able to formally tie the ancient practice of Tibetan medicine to its national patrimony. The prize: international cachet and the possibility of significant commercial rewards.
In March, China filed paperwork asking the United Nations Educational, Scientific and Cultural Organization to recognize medicinal bathing, one of many practices of sowa rigpa, the Tibetan name for this type of medicine, as part of its “intangible cultural heritage.” Unesco’s website indicates that the request will be considered next year. India filed its own bid — for the entire sowa rigpa tradition — around the same time.
“If China is applying, of course India can also apply,” said Geshe Ngawang Samten, the vice chancellor of the Central University of Tibetan Studies in Sarnath, India. “This is Indian culture as well.”
https://www.nytimes.com/2017/07/27/world/asia/unesco-tibetan-medicine-india-china.html
The two countries’ latest struggle is over which one will be able to formally tie the ancient practice of Tibetan medicine to its national patrimony. The prize: international cachet and the possibility of significant commercial rewards.
In March, China filed paperwork asking the United Nations Educational, Scientific and Cultural Organization to recognize medicinal bathing, one of many practices of sowa rigpa, the Tibetan name for this type of medicine, as part of its “intangible cultural heritage.” Unesco’s website indicates that the request will be considered next year. India filed its own bid — for the entire sowa rigpa tradition — around the same time.
“If China is applying, of course India can also apply,” said Geshe Ngawang Samten, the vice chancellor of the Central University of Tibetan Studies in Sarnath, India. “This is Indian culture as well.”
https://www.nytimes.com/2017/07/27/world/asia/unesco-tibetan-medicine-india-china.html
77
Kesehatan / Re: Traditional Tibet Medicine= Sowa -Rigpa SOM= Amchi SOM
« on: 02 June 2018, 04:01:19 PM »
Oldest, Living and well documented medical tradition of the world
India being the birth place of Buddha and Buddhism has always been favorite place for learning Buddhist art and culture for Tibetan students; lots of Indian scholars were also invited to Tibet for prorogation of Buddhism and other Indian art and sciences. This long association with India had resulted in translation and preservation of thousands of Indian literature on various subjects like religion, sciences, arts, culture and language etc. in Tibetan language. Out of these around twenty-five text related to medicine are also preserved in both canonical and non-canonical forms of Tibetan literatures. Many of this knowledge were further enriched in Tibet with the knowledge and skills of neighboring countries and their own ethnic knowledge. “Sowa-Rigpa” (Science of healing) is one of the classic examples of it. Gyud-Zi (four tantra) the fundamental text book of this medicine was first translated from India and enriched in Tibet with its own folklore and other medical tradition like Chinese and Persian etc. The impact of Sowa-Rigpa along with Buddhism and other Tibetan art and sciences were spread in neighboring Himalayan regions. In India this system has been practiced in Sikkim, Arunachal Pradesh, Darjeeling (West Bangal), Lahoul & Spiti (Himanchal Pradesh) and Ladakh region of Jammu& Kashmir etc.
Sowa-Rigpa is based on the principles of Jung-wa-nga (Skt: panchamahabhutas) and Ngepa-Sum (Skt: Tridosa). Bodies of all the living beings and non living objects of the universe are composed of Jung-wa-nga; viz Sa, Chu, Me, Lung and Nam-kha (Skt: Prithvi, Jal, Agni, Vayu and Akash). The physiology, pathology Pharmacology and metria -medica of this system are established on these theories. Our body is composed of these five Cosmo physical elements of Jung-wa-nga; when the proportion of these elements is in imbalance in our body disorder results. The medicine and diet used for the treatment of disorders are also composed of the same five basic elements. In the body these elements are present in the form of Ngepa-Sum (Skt: Tri-dosa) Lus-sung-dun (Skt: Sapta Dhatu) and Dri-ma-Sum (Skt: Trimala). In drugs, diet and drinks they exist in the form of Ro-dug (Skt: Shast-rasa) Nus-pa (Virya) Yontan (Skt: Guna) and Zhu-jes (Skt: Vipaka). It is in context of this theory that a physician would use his knowledge, skills and experience in treating a patient, using the theory of similarity and dissimilarity (Skt: Samanaya and Vísesa) of five elements.
http://vikaspedia.in/health/ayush/sowa-rigpa
Note
SOM = System of Medicine
India being the birth place of Buddha and Buddhism has always been favorite place for learning Buddhist art and culture for Tibetan students; lots of Indian scholars were also invited to Tibet for prorogation of Buddhism and other Indian art and sciences. This long association with India had resulted in translation and preservation of thousands of Indian literature on various subjects like religion, sciences, arts, culture and language etc. in Tibetan language. Out of these around twenty-five text related to medicine are also preserved in both canonical and non-canonical forms of Tibetan literatures. Many of this knowledge were further enriched in Tibet with the knowledge and skills of neighboring countries and their own ethnic knowledge. “Sowa-Rigpa” (Science of healing) is one of the classic examples of it. Gyud-Zi (four tantra) the fundamental text book of this medicine was first translated from India and enriched in Tibet with its own folklore and other medical tradition like Chinese and Persian etc. The impact of Sowa-Rigpa along with Buddhism and other Tibetan art and sciences were spread in neighboring Himalayan regions. In India this system has been practiced in Sikkim, Arunachal Pradesh, Darjeeling (West Bangal), Lahoul & Spiti (Himanchal Pradesh) and Ladakh region of Jammu& Kashmir etc.
Sowa-Rigpa is based on the principles of Jung-wa-nga (Skt: panchamahabhutas) and Ngepa-Sum (Skt: Tridosa). Bodies of all the living beings and non living objects of the universe are composed of Jung-wa-nga; viz Sa, Chu, Me, Lung and Nam-kha (Skt: Prithvi, Jal, Agni, Vayu and Akash). The physiology, pathology Pharmacology and metria -medica of this system are established on these theories. Our body is composed of these five Cosmo physical elements of Jung-wa-nga; when the proportion of these elements is in imbalance in our body disorder results. The medicine and diet used for the treatment of disorders are also composed of the same five basic elements. In the body these elements are present in the form of Ngepa-Sum (Skt: Tri-dosa) Lus-sung-dun (Skt: Sapta Dhatu) and Dri-ma-Sum (Skt: Trimala). In drugs, diet and drinks they exist in the form of Ro-dug (Skt: Shast-rasa) Nus-pa (Virya) Yontan (Skt: Guna) and Zhu-jes (Skt: Vipaka). It is in context of this theory that a physician would use his knowledge, skills and experience in treating a patient, using the theory of similarity and dissimilarity (Skt: Samanaya and Vísesa) of five elements.
http://vikaspedia.in/health/ayush/sowa-rigpa
Note
SOM = System of Medicine
78
Kesehatan / Traditional Tibet Medicine= Sowa -Rigpa systemOfMedicine= Amchi systemOfMedicine
« on: 02 June 2018, 03:57:56 PM »
Traditional Tibetan medicine (Tibetan: བོད་ཀྱི་གསོ་བ་རིག་པ་, Wylie: bod kyi gso ba rig pa), also known as Sowa-Rigpa medicine, is a centuries-old traditional medical system that employs a complex approach to diagnosis, incorporating techniques such as pulse analysis and urinalysis, and utilizes behavior and dietary modification, medicines composed of natural materials (e.g., herbs and minerals) and physical therapies (e.g. Tibetan acupuncture, moxabustion, etc.) to treat illness.
The Tibetan medical system is based upon Indian Buddhist literature (for example Abhidharma and Vajrayana tantras) and Ayurveda.[1] It continues to be practiced in Tibet, India, Nepal, Bhutan, Ladakh, Siberia, China and Mongolia, as well as more recently in parts of Europe and North America. It embraces the traditional Buddhist belief that all illness ultimately results from the three poisons: ignorance, attachment and aversion. Tibetan medicine follows the Buddha's Four Noble Truths which apply medical diagnostic logic to suffering
As Indian culture flooded Tibet in the eleventh and twelfth centuries, a number of Indian medical texts were also transmitted.[4] For example, the Ayurvedic Astāngahrdayasamhitā (Heart of Medicine Compendium attributed to Vagbhata) was translated into Tibetan by Rinchen Zangpo (957–1055).[5] Tibet also absorbed the early Indian Abhidharma literature, for example the fifth century Abhidharmakosasabhasyam by Vasubandhu, which expounds upon medical topics, such as fetal development.[6] A wide range of Indian Vajrayana tantras, containing practices based on medical anatomy, were subsequently absorbed into Tibet.[7][8]
Some scholars believe that rgyud bzhi (the Four Tantras) was told by the Lord Buddha, while some believe it is the primary work of Yuthok Yontan Gonpo (708 AD).[9] The former opinion is often refuted by saying "If it was told by the Lord Buddha, rgyud bzhi should have a Sanskrit version". However, there is no such version and also no Indian practitioners who have received unbroken lineage of rgyud bzhi. Thus, the later thought should be scholarly considered authentic and practical. The provenance is uncertain.
Youthog Yontag Gonopo adapted and synthesized the Four Tantras in the 12th Century. The Four Tantras are scholarly debated as having Indian origins or, as Remedy Master Buddha Bhaisajyaguru's word or, as authentically Tibetan with Chinese origins. It was not formally taught in schools at first but, intertwined with Tibetan Buddhism. Around the turn of the 14th century, the Drangti family of physicians established a curriculum for the Four Tantras (and the supplementary literature from the Yutok school) at Sakya Monastery.[10] The 5th Dalai Lama supported Desi Sangye Gyatso to found the pioneering Chagpori College of Medicine in 1696. Chagpori taught Gyamtso's Blue Beryl as well as the Four Tantras in a model that spread throughout Tibet along with the oral tradition.[2]
The Four Tantras (Gyushi, rGyu-bzhi) are native Tibetan texts incorporating Indian, Chinese and Greco-Arab medical systems.[11] The Four Tantras is believed to have been created in the twelfth century and still today is considered the basis of Tibetan medical practise.[12] The Four Tantras is the common name for the text of the Secret Tantra Instruction on the Eight Branches, the Immortality Elixir essence. It considers a single medical doctrine from four perspectives. Sage Vidyajnana expounded their manifestation.[2] The basis of the Four Tantras is to keep the three bodily humors in balance; (wind rlung, bile mkhris pa, phlegm bad kan.)
Root Tantra - A general outline of the principles of Tibetan Medicine, it discusses the humors in the body and their imbalances and their link to illness. The Four Tantra uses visual observation to diagnose predominantly the analysis of the pulse, tongue and analysis of the urine (in modern terms known as urinalysis )
Exegetical Tantra - This section discusses in greater detail the theory behind the Four Tantras and gives general theory on subjects such as anatomy, physiology, psychopathology, embryology and treatment.
Instructional Tantra -The longest of the Tantras is mainly a practical application of treatment, it explains in detail illnesses and which humoral imbalance which causes the illness. This section also describes their specific treatments.
Subsequent Tantra - Diagnosis and therapies, including the preparation of Tibetan medicine and cleansing of the body internally and externally with the use of techniques such as moxibustion, massage and minor surgeries.
Some believe the Four Tantra to be the authentic teachings of the Buddha 'Master of remedies' which was translated from sanskrit, others believe it to be solely Tibetan in creation by Yuthog the Elder or Yuthog the Younger. Noting these two theories there remain others sceptical as to its original author.
Believers in the Buddhist origin of the Four Tantras and how it came to be in Tibet believe it was first taught in India by the buddha when he manifested as the 'Master of Remedies'. The Four Tantra was then in the eighth century translated and offered to Padmasambhava by Vairocana and concealed in Samye monastery. In the second half of the eleventh century it was rediscovered and in the following century it was in the hands of Yuthog the Younger who completed the Four Tantras and included elements of Tibetan medicine, which would explain why there is Indian elements to the Four Tantras.[13]
Although there is clear written instruction in the Four Tantra, the oral transmission of medical knowledge still remained a strong element in Tibetan Medicine, for example oral instruction may have been needed to know how to perform a moxibustion technique.
https://en.m.wikipedia.org/wiki/Traditional_Tibetan_medicine
The Tibetan medical system is based upon Indian Buddhist literature (for example Abhidharma and Vajrayana tantras) and Ayurveda.[1] It continues to be practiced in Tibet, India, Nepal, Bhutan, Ladakh, Siberia, China and Mongolia, as well as more recently in parts of Europe and North America. It embraces the traditional Buddhist belief that all illness ultimately results from the three poisons: ignorance, attachment and aversion. Tibetan medicine follows the Buddha's Four Noble Truths which apply medical diagnostic logic to suffering
As Indian culture flooded Tibet in the eleventh and twelfth centuries, a number of Indian medical texts were also transmitted.[4] For example, the Ayurvedic Astāngahrdayasamhitā (Heart of Medicine Compendium attributed to Vagbhata) was translated into Tibetan by Rinchen Zangpo (957–1055).[5] Tibet also absorbed the early Indian Abhidharma literature, for example the fifth century Abhidharmakosasabhasyam by Vasubandhu, which expounds upon medical topics, such as fetal development.[6] A wide range of Indian Vajrayana tantras, containing practices based on medical anatomy, were subsequently absorbed into Tibet.[7][8]
Some scholars believe that rgyud bzhi (the Four Tantras) was told by the Lord Buddha, while some believe it is the primary work of Yuthok Yontan Gonpo (708 AD).[9] The former opinion is often refuted by saying "If it was told by the Lord Buddha, rgyud bzhi should have a Sanskrit version". However, there is no such version and also no Indian practitioners who have received unbroken lineage of rgyud bzhi. Thus, the later thought should be scholarly considered authentic and practical. The provenance is uncertain.
Youthog Yontag Gonopo adapted and synthesized the Four Tantras in the 12th Century. The Four Tantras are scholarly debated as having Indian origins or, as Remedy Master Buddha Bhaisajyaguru's word or, as authentically Tibetan with Chinese origins. It was not formally taught in schools at first but, intertwined with Tibetan Buddhism. Around the turn of the 14th century, the Drangti family of physicians established a curriculum for the Four Tantras (and the supplementary literature from the Yutok school) at Sakya Monastery.[10] The 5th Dalai Lama supported Desi Sangye Gyatso to found the pioneering Chagpori College of Medicine in 1696. Chagpori taught Gyamtso's Blue Beryl as well as the Four Tantras in a model that spread throughout Tibet along with the oral tradition.[2]
The Four Tantras (Gyushi, rGyu-bzhi) are native Tibetan texts incorporating Indian, Chinese and Greco-Arab medical systems.[11] The Four Tantras is believed to have been created in the twelfth century and still today is considered the basis of Tibetan medical practise.[12] The Four Tantras is the common name for the text of the Secret Tantra Instruction on the Eight Branches, the Immortality Elixir essence. It considers a single medical doctrine from four perspectives. Sage Vidyajnana expounded their manifestation.[2] The basis of the Four Tantras is to keep the three bodily humors in balance; (wind rlung, bile mkhris pa, phlegm bad kan.)
Root Tantra - A general outline of the principles of Tibetan Medicine, it discusses the humors in the body and their imbalances and their link to illness. The Four Tantra uses visual observation to diagnose predominantly the analysis of the pulse, tongue and analysis of the urine (in modern terms known as urinalysis )
Exegetical Tantra - This section discusses in greater detail the theory behind the Four Tantras and gives general theory on subjects such as anatomy, physiology, psychopathology, embryology and treatment.
Instructional Tantra -The longest of the Tantras is mainly a practical application of treatment, it explains in detail illnesses and which humoral imbalance which causes the illness. This section also describes their specific treatments.
Subsequent Tantra - Diagnosis and therapies, including the preparation of Tibetan medicine and cleansing of the body internally and externally with the use of techniques such as moxibustion, massage and minor surgeries.
Some believe the Four Tantra to be the authentic teachings of the Buddha 'Master of remedies' which was translated from sanskrit, others believe it to be solely Tibetan in creation by Yuthog the Elder or Yuthog the Younger. Noting these two theories there remain others sceptical as to its original author.
Believers in the Buddhist origin of the Four Tantras and how it came to be in Tibet believe it was first taught in India by the buddha when he manifested as the 'Master of Remedies'. The Four Tantra was then in the eighth century translated and offered to Padmasambhava by Vairocana and concealed in Samye monastery. In the second half of the eleventh century it was rediscovered and in the following century it was in the hands of Yuthog the Younger who completed the Four Tantras and included elements of Tibetan medicine, which would explain why there is Indian elements to the Four Tantras.[13]
Although there is clear written instruction in the Four Tantra, the oral transmission of medical knowledge still remained a strong element in Tibetan Medicine, for example oral instruction may have been needed to know how to perform a moxibustion technique.
https://en.m.wikipedia.org/wiki/Traditional_Tibetan_medicine
79
Tolong ! / Re: Bagaimana menolong orang stroke/Koma?
« on: 28 April 2018, 08:59:49 PM »
Saat ini who mengakui Akupunture sehingga saat ini indonesia ada jurusan ke dokteran spesialis akupunture medic di UI oleh Dikti, seperti di ketahui sebelum who mengakui akupunture banyak tanggapan yang negatif terhadap akupunture di Indonesia sehingga akupunture menjadi terapi alternatif sebelum nya, saat ini berubah karena akupunture telah diakui oleh WHO termasuk beberapa pengobatan traditional telah di akui oleh who.
http://www.ui.ac.id/akademik/pascasarjana/fk-pasca/program-spesialis-akupuntur-medik.html
http://www.ui.ac.id/akademik/pascasarjana/fk-pasca/program-spesialis-akupuntur-medik.html
WHO Guidelines 1990
WHO Guidelines on Basic Training and Safety in Acupuncture
http://apps.who.int/medicinedocs/en/d/Jwhozip56e/
Guidelines on Basic Training and Safety in Acupuncture
http://www.ui.ac.id/akademik/pascasarjana/fk-pasca/program-spesialis-akupuntur-medik.html
http://www.ui.ac.id/akademik/pascasarjana/fk-pasca/program-spesialis-akupuntur-medik.html
WHO Guidelines 1990
WHO Guidelines on Basic Training and Safety in Acupuncture
http://apps.who.int/medicinedocs/en/d/Jwhozip56e/
Guidelines on Basic Training and Safety in Acupuncture
80
Tolong ! / Re: Bagaimana menolong orang stroke/Koma?
« on: 28 April 2018, 06:53:25 PM »saya rasa kurang tepat juga digunakan pada beberapa pasien dengan riwayat tertentu...
mungkin sterilitas bisa dikesampingkan karena Lancet jarumnya bisa bawa yg steril, namun saya menemukan beberapa sanggahan terkait dengan metode tsb...
source:
http://www.klikdokter.com/info-sehat/read/2938624/dilarang-tusuk-jari-dengan-jarum-untuk-menangani-stroke
sejauh yang saya baca masa golden pada pasein stroke adalah 4-6 jam pertama yang disarankan memakai injeksi nitroglycerine tapi perlu diperhatikan juga jenis strokenya Haemorragic atau ISCHEMIC???
Hmm Wa ada menulis tidak hanya ujung ujung jari kaki dan tangan saja, Kan ada tulisan mengenai daun telinga, juga penggunaan alkohol sebelum dan sesudah pengeluaran darah ini untuk membersihkan luka hingga tidak terjadi infeksi, untuk yang diabetes memang perlu penangan / perawatan lebih lanjut agar gula darah penderita diabetes ada di batas normal hingga luka cepat pulih (tidak terjadi borok atau luka terbuka)
Harus di mengerti ada 2 kubu kedokteran barat dan ke dokteran timur
Quote
In the absence of other treatments, bloodletting actually is beneficial in some circumstances, including hemochromatosis, the fluid overload of heart failure, and possibly simply to reduce blood pressure. In other cases, such as those involving agitation, the reduction in blood pressure might appear beneficial due to the sedative effects. In 1844, Joseph Pancoast listed the advantages of bloodletting in "A Treatise on Operative Surgery". Not all of these reasons are outrageous nowadays:
The opening of the superficial vessels for the purpose of extracting blood constitutes one of the most common operations of the practitioner. The principal results, which we effect by it, are 1st. The diminution of the mass of the blood, by which the overloaded capillary or larger vessels of some affected part may be relieved; 2. The modification of the force and frequency of the heart's action; 3. A change in the composition of the blood, rendering it less stimulating; the proportion of serum becoming increased after bleeding, in consequence of its being reproduced with greater facility than the other elements of the blood; 4. The production of syncope, for the purpose of effecting a sudden general relaxation of the system; and, 5. The derivation, or drawing as it is alleged, of the force of the circulation from some of the internal organs, towards the open outlet of the superficial vessel. These indications may be fulfilled by opening either a vein or an artery.
Bahasa english Bloodletting, bahasa medic Phlebotomy
https://en.m.wikipedia.org/wiki/Bloodletting
https://en.m.wikipedia.org/wiki/Phlebotomy
Quote
Bloodletting persisted into the 20th century and was recommended by Sir William Osler in the 1923 edition of his textbook The Principles and Practice of Medicine.[26]
"Bloodletting". UCLA Library: Biomedical Library History and Special Collections for the Sciences. January 12, 2012. Archived from the original on March 13, 2012. Retrieved January 5, 2012.
https://web.archive.org/web/20120313034620/http://www.library.ucla.edu/specialcollections/biomedicallibrary/12193.cfm
https://web.archive.org/web/20120313034620/http://www.library.ucla.edu/specialcollections/biomedicallibrary/12193.cfm
81
Buddhisme dengan Agama, Kepercayaan, Tradisi dan Filsafat Lain / Re: XLFM - apakah itu,..serba serbi serta perkembangannya di Indo/International...
« on: 28 April 2018, 06:23:13 PM »
Sejenis mario teguh?
82
Jurnal Pribadi / Dear diary: Kepala mau pecah menghafal Formula obat
« on: 13 March 2018, 07:49:29 AM »
Dear diary, ujian akhir sebentar lagi, kepala mau pecah belum hafalin herba, belum hafalin resep formula segitu banyak nya, itu ,masih formula umum/ biasa saja.
Kemarin minggu akhirnya makalah presentasi kasus selesai dan sudah di prrsentasikan, agak membingungkan judulnya secara sederhana "stagnasi lembab panas di kaki" akhirnya di ganti menjadi "lembab panas di jiao tengsh yang mengganggu kaki"
Kemarin minggu akhirnya makalah presentasi kasus selesai dan sudah di prrsentasikan, agak membingungkan judulnya secara sederhana "stagnasi lembab panas di kaki" akhirnya di ganti menjadi "lembab panas di jiao tengsh yang mengganggu kaki"
83
Jurnal Pribadi / Dear diary: Golden Yellow Paste (Jin Huang Gao/ 金黃膏)
« on: 11 February 2018, 08:26:24 AM »
Pasien "W" mengalami "Lembab Panas turun ke bawah dari lutut ke ibu jari kaki" yang menyebabkan ada nyeri, bengkak dan panas di sekitar ibu jari, dan nyeri dari ibu jari sampai kelutut.
Tadi nya untuk rendaman kaki nya supaya bengkak dan nyeri menghilang wa memakai Formula "Two Marvel Decoction" + Tian Hua Fen (天花粉).
Tapi ternyata giling bubuk satu set formula "Jin Huang San" seberat 1.090 gram, jadi kemarin, hingga wa pikir dibikin pasta "Gao" saja menggunakan madu (mi),
Pertama dgn perbandingan sekitar 1:2 dgn bubuk "jin huang san" 40 gram dan madu sekitar "100" gram dgn suhu memasak 80 derajat celcius, jadi 130 gram susut(/terbuang) 10 gram terlalu kental sekali jadi nya tidak dapat di tuang jadi mesti di serok keluar dari wadah tempat memasaknya.
Ke dua dgn perbandingan sekitar 1:3 dgn bubuk "jin huang san" 50 gram dan madu sekitar 150 gram dgn suhu 80 derajat celcius, jadi 140 gram susut (/terbuang) 10 gram, hasil lebih baik Golden yellow paste yang di hasilkan mudah di tuang dari wadah memasaknya ketempat penyimpanan.
Jadi nya untuk pasien "W" ini wa sudah menyiapkan " modifikasi Four Marvel decoction" untuk di minum (/oral) beserta obat rendam kaki "Two Marvel decoction plus Tian Hua Fen" untuk luar (eksternal), dan obat oles luar untuk kaki bengkak dan panas "Golden Yellow Paste (/Jin Huang Gao)" (eksternal)
https://tcmwiki.com/wiki/ruyi-jinhuang-san
https://tcmwiki.com/wiki/ruyi-jinhuang-san
Tadi nya untuk rendaman kaki nya supaya bengkak dan nyeri menghilang wa memakai Formula "Two Marvel Decoction" + Tian Hua Fen (天花粉).
Tapi ternyata giling bubuk satu set formula "Jin Huang San" seberat 1.090 gram, jadi kemarin, hingga wa pikir dibikin pasta "Gao" saja menggunakan madu (mi),
Pertama dgn perbandingan sekitar 1:2 dgn bubuk "jin huang san" 40 gram dan madu sekitar "100" gram dgn suhu memasak 80 derajat celcius, jadi 130 gram susut(/terbuang) 10 gram terlalu kental sekali jadi nya tidak dapat di tuang jadi mesti di serok keluar dari wadah tempat memasaknya.
Ke dua dgn perbandingan sekitar 1:3 dgn bubuk "jin huang san" 50 gram dan madu sekitar 150 gram dgn suhu 80 derajat celcius, jadi 140 gram susut (/terbuang) 10 gram, hasil lebih baik Golden yellow paste yang di hasilkan mudah di tuang dari wadah memasaknya ketempat penyimpanan.
Jadi nya untuk pasien "W" ini wa sudah menyiapkan " modifikasi Four Marvel decoction" untuk di minum (/oral) beserta obat rendam kaki "Two Marvel decoction plus Tian Hua Fen" untuk luar (eksternal), dan obat oles luar untuk kaki bengkak dan panas "Golden Yellow Paste (/Jin Huang Gao)" (eksternal)
https://tcmwiki.com/wiki/ruyi-jinhuang-san
https://tcmwiki.com/wiki/ruyi-jinhuang-san
84
Jurnal Pribadi / Dear diary: beberapa resep yg cuma buat diketahui saja krn bahan baku punah
« on: 09 February 2018, 02:04:22 AM »
Saat belajar tentang materia medica ternyata ada bagian dari binatang hampir punah dan sudah punah ada menjadi bagian resep obat.
Seperti "Long Gu" dan "Long chi" asli nya binatang ini (dinosaurus) sudah punah yang ada hanya fosil nya saja tapi tetap dl resep traditional tertulis seperti itu meski kita saat ini mengganti nya dgn tulang belakang sapi, atau kerbau atau tulang belakang binatang mamalia yang sangat besar
Cula badak bercula satu di ganti dgn tanduk kerbau air penggunaan nya 10:1 jadi bila mesti nya menggunakan 1 gram cula badak bercula satu di ganti dgn 10 gram tanduk kerbau air, akan tetapi pada penyakit tertentu tanduk kerbau air ini sebanyak apapun ternyata tidak dapat menggantikan sebenarnya cula badak bercula satu tersebut, sehingga beberapa resep menjadi sekedar pajangan sekedar tahu saja tidak dapat digunakan karena bahan baku nya ternyata dalam ambang kepunahan hingga keluar dari list standrart herbal yang masih dapat di pergunakan
Sisik trenggiling yang sampai saat ini belum ada berita tentang bahan penggantinya
Ini adalah beberapa yang di ketahui, dan masih banyak resep resep atau formula formula dari zaman dahulu yang tidak dapat di pergunakan lagi karena tumbuhan atau bahan baku materia medica tersebut telah tidak dapat di temukan saat ini atau tidak dapat di telusuri keberadaan nya saat ini.
Seperti "Long Gu" dan "Long chi" asli nya binatang ini (dinosaurus) sudah punah yang ada hanya fosil nya saja tapi tetap dl resep traditional tertulis seperti itu meski kita saat ini mengganti nya dgn tulang belakang sapi, atau kerbau atau tulang belakang binatang mamalia yang sangat besar
Cula badak bercula satu di ganti dgn tanduk kerbau air penggunaan nya 10:1 jadi bila mesti nya menggunakan 1 gram cula badak bercula satu di ganti dgn 10 gram tanduk kerbau air, akan tetapi pada penyakit tertentu tanduk kerbau air ini sebanyak apapun ternyata tidak dapat menggantikan sebenarnya cula badak bercula satu tersebut, sehingga beberapa resep menjadi sekedar pajangan sekedar tahu saja tidak dapat digunakan karena bahan baku nya ternyata dalam ambang kepunahan hingga keluar dari list standrart herbal yang masih dapat di pergunakan
Sisik trenggiling yang sampai saat ini belum ada berita tentang bahan penggantinya
Ini adalah beberapa yang di ketahui, dan masih banyak resep resep atau formula formula dari zaman dahulu yang tidak dapat di pergunakan lagi karena tumbuhan atau bahan baku materia medica tersebut telah tidak dapat di temukan saat ini atau tidak dapat di telusuri keberadaan nya saat ini.
85
Jurnal Pribadi / Dear diary: Susahnya wawancara Pasien di Indonesia
« on: 04 February 2018, 07:42:30 PM »
Baru beberapa kali periksa pasien ketemu pasien yang di tanya susah bukan main.
Pasien A
ketika Di tanya:ada menderita penyakit darah tinggi?
jawab: tidak,
di tanya: saat ini ada makan obat apa?
Jawab:saat ini ada makan obat darah tinggi (
)
Pasien E:
GROUP A
tanya:menstruasi setiap bulan ada dan teratur?
Jawab: menstruasi setiap 2 bulan, 3 bulan, 6 bulan sekali
Tanya: ada makan obat Kb
Jawab: tidak ada mkn obat kb
Group B
Tanya: menstruasi masih ada
Jawab,: menstruasi nya tidak teratur setiap 2 bln, 3 bln, 6 bln sekali, dulunya pernah makan obat kb, saat ini sudah tidak makan obat kb
Group A:?^&=£ [at] #₩?
Pasen S
Group A
Tanya: tidur setiap hari jam berapa dan bangun pagi jam berapa
Jawab: tidur jam 21:00 bangun pagi jam 4:00
Group b
Tanya: tidur malem jam berapa?
Jawab tidur malem jam 24:00 bangun jam 5:00
Group A&B :?₩£€=$% [at] ?
Ini kenyataan di lapangan seperti itu, ini bukan candaan
Pasien A
ketika Di tanya:ada menderita penyakit darah tinggi?
jawab: tidak,
di tanya: saat ini ada makan obat apa?
Jawab:saat ini ada makan obat darah tinggi (
)Pasien E:
GROUP A
tanya:menstruasi setiap bulan ada dan teratur?
Jawab: menstruasi setiap 2 bulan, 3 bulan, 6 bulan sekali
Tanya: ada makan obat Kb
Jawab: tidak ada mkn obat kb
Group B
Tanya: menstruasi masih ada
Jawab,: menstruasi nya tidak teratur setiap 2 bln, 3 bln, 6 bln sekali, dulunya pernah makan obat kb, saat ini sudah tidak makan obat kb
Group A:?^&=£ [at] #₩?
Pasen S
Group A
Tanya: tidur setiap hari jam berapa dan bangun pagi jam berapa
Jawab: tidur jam 21:00 bangun pagi jam 4:00
Group b
Tanya: tidur malem jam berapa?
Jawab tidur malem jam 24:00 bangun jam 5:00
Group A&B :?₩£€=$% [at] ?
Ini kenyataan di lapangan seperti itu, ini bukan candaan
86
Jurnal Pribadi / Dear diary: magang praktek Herbal sinshe
« on: 04 February 2018, 06:42:51 PM »
Hati Sangat Senang karena pasien yang di obati dgn formula yang di kasih ada kemajuan dan kesembuhan.
Sebenarnya ada 2 pasien yang di obati group kita ber 5 orang.
Salah satu pasien ternyata di ambil jadi pasien perorangan initial "R", group kita tidak tahu pasien R ini sudah diambil follow up menjadi pasien pribadi teman dari group lain, hingga kita sudah memberi formula pengobatan ke pasien "R" ini lebih dahulu
Hari ini pasien "R" tersebut datang untuk follow up ke majuan pengobatan nya tentu nya berganti menjadi pasien pribadi teman yang lain dari pengobatan yang kita berikan keluhan utama sudah hilang, kepala sudah tidak pusing tinggal sedikit kaku di tapak tangan, tentu saja formula yang group kita gunakan sebelumnya harus di ganti yang baru tentu bukan di pegang dari group kita.
Senang juga sih pengobatan kita berikan bisa berhasil, pada hal kita cuma beri obat tiga bungkus sebungkus Rp 45.000,- jadi Rp 135.000,-
Sedang satu pasien lagi di beri obat tidak tahu kemajuan nya kita tdk mengerti juga apa pasien mesti di followup lagi setelah di kasih obat tiga bungkus tersebut, ketika tanyakan yang jelas bagaimana trrnyata pasien harus di follow up lagi jadi pasien tersebut mesti di panggil kembali, baru mengrtahui info nya tadi, tapi ketika di tanyaka untuk di followup lagi cordinatornya bilang pasien tersebut tdk mau di panggil lagi ketika di tanyakan obat yang di berikan di terima pasien tersebut katanya obat tersebut di terima dgn baik.
Hari ini group kita ada menerima pasien"W" wa menjadikan nya pasien pribadi, selasa ini baru di berikan obat nya, semoga berhasil juga
Sabbe satta bhavantu sukitata (Semoga semua mahluk hidup berbahagia)
Sebenarnya ada 2 pasien yang di obati group kita ber 5 orang.
Salah satu pasien ternyata di ambil jadi pasien perorangan initial "R", group kita tidak tahu pasien R ini sudah diambil follow up menjadi pasien pribadi teman dari group lain, hingga kita sudah memberi formula pengobatan ke pasien "R" ini lebih dahulu
Hari ini pasien "R" tersebut datang untuk follow up ke majuan pengobatan nya tentu nya berganti menjadi pasien pribadi teman yang lain dari pengobatan yang kita berikan keluhan utama sudah hilang, kepala sudah tidak pusing tinggal sedikit kaku di tapak tangan, tentu saja formula yang group kita gunakan sebelumnya harus di ganti yang baru tentu bukan di pegang dari group kita.
Senang juga sih pengobatan kita berikan bisa berhasil, pada hal kita cuma beri obat tiga bungkus sebungkus Rp 45.000,- jadi Rp 135.000,-
Sedang satu pasien lagi di beri obat tidak tahu kemajuan nya kita tdk mengerti juga apa pasien mesti di followup lagi setelah di kasih obat tiga bungkus tersebut, ketika tanyakan yang jelas bagaimana trrnyata pasien harus di follow up lagi jadi pasien tersebut mesti di panggil kembali, baru mengrtahui info nya tadi, tapi ketika di tanyaka untuk di followup lagi cordinatornya bilang pasien tersebut tdk mau di panggil lagi ketika di tanyakan obat yang di berikan di terima pasien tersebut katanya obat tersebut di terima dgn baik.
Hari ini group kita ada menerima pasien"W" wa menjadikan nya pasien pribadi, selasa ini baru di berikan obat nya, semoga berhasil juga
Sabbe satta bhavantu sukitata (Semoga semua mahluk hidup berbahagia)
87
Theravada / Re: Jual kitab suci buddha!?
« on: 31 January 2018, 11:32:13 AM »
Sebaiknya di hentikan karena tidak jelas yang di maksud ketika kita bicara buku buku dhamma tentu nya termasuk tipitaka dari sutta pitaka, vinaya pitaka, dan abhidhamma pitaka, ts sepertinya tidak dapat membedakan kategori lebih luas dari hanya tipitaka saja dan tipitaka plus buku buku dhamma dst.
Ini sangat aneh!
Ini sangat aneh!
88
Theravada / Re: Jual kitab suci buddha!?
« on: 31 January 2018, 11:20:28 AM »
Menerjemahkan buku buku buddhis (termasuk sutta pitaka, vinaya pitaka dan abhidhama pitaka) dan menjiual hasil terjemahan nya agar umat buddhis dapat mengaksesnya dalam bahasa ibu masing masing negara / umat, ini masih masuk dalam "mata pencharian benar"
89
Theravada / Re: Jual kitab suci buddha!?
« on: 31 January 2018, 11:14:48 AM »dodol, ne maksud gw. Ngapain jual kitab suci, u mau untung apa, artinya u jangan serakah semua u dijual!! apa apa u jual. Morpheus, u jual anak u sana, atau keluarga u! U mau gak? sesuai Dhamma gak? kalau gak, u jawab benar
Memang umat Buddha dilarang mencari keuntungan dalam "mata pencharian benar", memang umat Buddha dilarang menjadi kaya raya oleh sang Buddha dan menurut dhamma ajaran Sang Buddha?
90
Theravada / Re: Jual kitab suci buddha!?
« on: 31 January 2018, 11:03:11 AM »u ganti nama jadi DODOL aja. orang bicara kitab suci, u bicara buku lain melulu.
Kitab suci yang anda maksud di jual di amazon itu apa anda sama sekali tidak memperlihatkan kitab suci yang di maksud; jelas disini anda hanya menumpahkan kekesalan anda ke semua member di dhammacitta group ini.