In classfying human being into four types: Soeum-in(少陰人), Taeeum-in(太陰人), Soyang-in(少陽人), Taeyang-in(太陽人), let, s try to match four season's image to the four type constitution. 1. spring's image(春) soeum-in(少陰人) summer's image(夏) taeeum-in(太陰人) autumn's image(秋) soyang-in(少陽人) winter's image(冬) taeyang-in(太陽人). 2. Treating disease, we should also consider essence chi(精氣) state.

청대적명의오국통(淸代的名醫吳摘通), 불근시'온병'제가(不僅是'溫病'諸家), 우시관어림상각과논치적명가(又是關於臨床各科論治的名家). 관어(關於)${\ulcorner}$온병조변${\lrcorner}$(溫病條辨)상온병학(上溫病學)술리논적특정(術理論的特征), 정리여하(整理如下). 대온병병인(對溫病病因), 파융합제가문학설(把融合諸家們學說), 규명시종일관(糾明始終一貫), 제시료정상화비정상적'복기'(提示了正常和非正常的'伏氣'), '사천시영현행지기'('司天時令現行之氣'), '려기'인기온병적삼도인치온'지학설('戾氣'引起溫病的三圖因致溫'之學說). 吸收諸家們的長處(흡수제가문적장처), 創案'三焦辨證'濃體系(창안'삼초변증'농체계). 수선(首先), 타이'삼초'위강영구분병위적상하(他以'三焦'爲綱領區分病位的上下), 천채(淺採), 기차이'륙경'위구별설명장역부화경락적불동(其次以'六經'爲區別說明?驛腑和經絡的不同), 재일차이'위기영혈'(在一次以'衛氣營血') 구별료표리적선후(區別了表裏的先後). 우용횡향급종향논술료온사적전변규률(又用橫向及縱向論述了溫邪的傳變規律), 최후제시료'치상초여우(最後提示了'治上焦如羽), 비경불거(非輕不擧). 치중초여형(治中焦如衡), 비평불안(非平不安). 치하초여권(治下焦如權), 비중불침(非重不沈).'적약물치료원칙(的藥物治療原則). 재질병적변별구분'온열'화'습열'(在疾病的辨別區分'溫熱'和'濕熱'), 재약물적사용상구별'강조'화'유윤'(在藥物的使用上區別'剛燥'和'柔潤'), 저우시오씨적온병학술특징지일(這又是吳氏的溫病學術特徵之一). 재치법(在治法), 방제(方劑), 약양(藥量), 전법(煎法), 복법(服法), 음식(飮食), 조양등적온병치료방면(調養等的溫病治療方面), 제시료광범위적'금기'학설(提示了廣範圍的'禁忌'學說). 타심각적감각도료오치온병적결과(他深刻的感覺到了誤治溫病的結果), 위료방지오치(爲了防止誤治), 관전치료'금기'(灌展治療'禁忌'), 현재야필요준수적충분적가치(現在也必要遵守的充分的價値).

The purpose of this study is that translates ${\ulcorner}$Sun Gi Il Il Bun Wi Sa Si${\lrcorner}$ in the ${\ulcorner}$Young Chu(靈樞)${\lrcorner}$ as a modern words because it is hard to understand which was written by classical words. We revised the original text with the 7 other classic books and classified annotations of the 6 annotated books according to the similar contents. We classified this volume by 3 chapters, and added Hangul suffixes to the original text. The Five types of changes(五變) in the second chapter is meaning to the mutual relationships among the Five viscera and Color, Time, Day, Note, Taste. The word order of contents in the second chapter must be unified follow the Color, Time, Day, Note, Tastes. The Five types of changes in the third chapter must be revise the Five types of diseases(五病) on the bases of the ${\ulcorner}$You Kyoung(類經)${\lrcorner}$.

Mankind has had various medical treatments and theories as the result of steady researches about many diseases. Medical science has something to do with religions closely. That is, he tries to solve the problem connected with his life through medicine, while he tries to overcome the fear of death through the religion. Also I have tried to establish the relations between Oriental medicine. This research shows that the relation between Taoism and medical morals(醫德). The results of this research are following. The moral consciousness in medicine is the one of great traditions in Oriental medicine which comes to the front by Sun-Si-Miao(孫思邈). That is influenced by the ethical view that a moral act influences the long and the short of life. ${\ulcorner}$Tai-Ping-Jing(太平經)${\lrcorner}$ says that man enjoys longevity if he tends his parents with filial piety and then is aware of the principle of heaven and earth. Sun-Si-Miao teaches in Da-Yi-Jing-Cheng(大醫精誠) that 'Treat the patient impartially', 'Don't weigh the merits when treating the patient', 'Avoid the use of animal medicines as you can.', 'As a man sows, so he shall reap.', Don't be jealous and don't be proud.', which are closely related to main principles about act and taboo suggested in ${\ulcorner}$Bao-Piao-Zi(抱朴子)${\lrcorner}$

통과대(通過對)${\ulcorner}$황제내경(黃帝內經)${\lrcorner}$ 중제출적여불면상관적17편경문적고찰(中提出的與不眠相關的17篇經文的考察), 진행불면원인적연구(進行不眠原因的硏究), 득출여하결논(得出如何結論): 수면화불면(睡眠和不眠), 여인체내위기적활동유관(與人體內衛氣的活動有關). 즉백주위기행어양분(卽白晝衛氣行於陽分), 고능소성(故能蘇醒); 이야만위기행어음분(而夜晩衛氣行於陰分), 칙능입수(則能入睡). 위기능구순리지출입내외, 기력양시유오장적정기제공적(其力量是由五臟的精氣提供的). 인차개괄이언(因此槪括而言), 불면적원인시음허양왕적상태(不眠的原因是陰虛陽旺的狀態). 수연불면불과시일종병증(雖然不眠不過是一種病症), 단기원인시다양적(但其原因是多樣的). 재경문중소견적원인(在經文中所見的原因), 진행개괄여하(進行槪括如下): 양기원성(陽氣元盛), 양명경실조(陽明經失調), 위중불화(胃中不和), 오장수손상(五臟受損傷), 혹인년노오장정기불족(或因年老五臟精氣不足), 인광증혹혼백비양이(因狂症或魂魄飛揚而) 치적다몽등심리장애(致的多夢等心理障碍), 비생리성수사체류(非生理性水邪滯留), 인침자오치이치적음정손상혹수사조장(因針刺誤治而致的陰精損傷或水邪助長).

통과분석(通過分析)${\ulcorner}$동의보감(東醫寶鑑)${\lrcorner}$양명형증용약여포괄중경적(陽明形證用藥？包括仲景的)${\ulcorner}$상한론(傷寒論)${\lrcorner}$재내적주요의학가대양명병적개념(在內的主要醫學家對陽明病的槪念), 득출여하결론(得出如下結論): 1.${\ulcorner}$동의보감(東醫寶鑑)${\lrcorner}$적양명형증용약당중이대편비결위중심, 미사용가이낭괄양명병증재내적위가실저개개념, 상세나열출양명병적구체증상 내급양명병하료정의(來給陽明病下了定義). 병미장대편비결작위대표성증상(幷未將大便秘結作爲代表性症狀), 이시근거표본관계분성경병여부병진행설명. 이기육작위표(以肌肉作爲表), 위작위리적표리개염분석기증상(胃作爲裏的表裏槪念分析其症狀). 2. 기찰급양명병하정의적의서(畿察給陽明病下定義的醫書), 발현제료중경적(發現除了仲景的)${\ulcorner}$상한론(傷寒論)${\lrcorner}$여기주석본성무이적${\ulcorner}$주해상한론(注解傷寒論)${\lrcorner}$이외(以外), 도장목동(都將目疼), 비건(鼻乾), 불득면부간주양명병대표증상(不得眠部看做陽明病代表症狀). 저충정의방식시종송도명대적보편관점 3. 재(在)${\ulcorner}$동의보감(東醫寶鑑)${\lrcorner}$당중작위인용서목적${\lrcorner}$의학입문(醫學入門)${\ulcorner}$, 근거표본(根据標本), 표리개염대증상진행료분류(表裏槪念對症狀進行了分類). 비기지전단순적대증상적서술갱구유조리성. 저가이간주시집당시제다견해지대성(這可以看做是集當時諸多見解之大成), 대병정적분석변적갱가구체. 선택(選擇)${\lrcorner}$의학입문(醫學入門)${\ulcorner}$작위인체서목(作爲引滯書目), 가이인위시채납료당시적최신견해, 병차흡수료용역장악병정적이증상위주적기술방식(幷且吸收了容易掌握病情的以症狀爲主的記述方式). ${\lrcorner}$의학입문(醫學入門)${\ulcorner}$취시집이상관점위일체적대성(就是集以上觀点爲一體的大成). 4. 여태양병당중양형증용약진행비교, 관찰병정적주요관점(觀察病情的主要觀点), 양자도추종료(兩者都追從了)${\lrcorner}$의학입문(醫學入門)${\ulcorner}$적견해(的見解). 단시태양형증용약몰유대몰위초출중경태양병적제망(但是太陽形證用藥沒有大沒圍超出仲景太陽病的提網), 상비지하양명형증용약기몰유인용(相比之下陽明形證用藥旣沒有引用) 중경적(仲景的)${\ulcorner}$상한론(傷寒論)${\lrcorner}$, 대증상적설명야대상경정(對症狀的設明也大相徑庭). 5. 양명형증용약당중몰유인용중경적위가실관점, 이시리용미악한(而是利用微惡寒), 발열(發熱), 갈(渴), 유한(有汗), 목동(目疼), 비건(鼻乾), 조한(潮汗), 폐삽(閉澁), 만갈(滿渴), 광섬, 불면등증상진행설명(不眠等症狀進行說明), 비기장악륭명병작위장부질병(比其掌握隆明病作爲臟腑疾病), 이해위이열위주적상당우양명속성적질병.

통과(通過)${\ulcorner}$소문.경맥별론(素問.經脈別論)${\lrcorner}$적오장천지고찰(的五藏喘之考察), 득도료여하적결론(得到了如下的結論). 기일시(其一是), 여과야행칙신불장정위음허적상태소이천출어신(如果夜行則腎不藏精爲陰虛的狀態所以喘出於腎), 저취시관어음허적천(這就是關於陰虛的喘). 신여폐위음화(腎與肺爲陰化) 과정적양개축여과일개축수병일개리축역수병소이진신병전어폐(科程的兩個軸如果一個軸受病一個異軸亦受病所以晋腎病傳於肺). 기이시(其二是), 타칙생어혈(墮則生瘀血), 간유장혈적기능소이간여혈유밀접적관계(肝有藏血的機能所以肝與血有密接的關係), 저취시관어유담적천(這就是關於有痰的喘). 간유소설기능저관어비적곡기전달(肝有疏泄機能這關於脾的穀氣傳達), 소이간유병칙비적곡기전달기능야수료장애(所以肝有病則脾的穀氣傳達機能也受了障碍). 기삼시(其三是), 경공칙기탕산우하함소이주기적폐유병저취시관어기허적천(驚恐則氣蕩散又下陷所以主氣的肺有病這就是關於氣虛的喘). 여과폐유병칙실수렴여숙강기능(如果肺有病則失收斂與肅降機能), 소이심적양기불전달어하칙심수손상(所以心的陽氣不傳達於下則心受損傷). 기사시(其四是), 유어도수질박칙수습지사침범인체(由於渡水跌朴則水濕之邪侵犯人體), 우유어과도적활동칙신정모손(又由於過度的活動則腎精耗損), 저취시관어음허여유담적천(這就是關於陰虛與有痰的喘). 습유류착적성소이병불전달어지장(濕有留着的性所以病不傳達於池藏).

통과대명청시대부과치료법급방제적연구(通過對明淸時代婦科治療法及方劑的硏究), 득출여하결논(得出如下結論): 수송대대부과질병중시기혈병기적영향(受宋代對婦科疾病重視氣血病機的影響), 명청시대수연이조기(明淸時代雖然以調氣), 보허(補虛), 양혈(凉血), 청열(淸熱), 작위조경적사대강요이강조조기(作爲調經的四大綱要而强調調氣), 단역주장필수요변증논치(但亦主張必須要辨證論治). 명청시대적태전조치법(但亦主張必須要辨證論治), 시수주진형적산전요청열양혈리논적영향이발전기내적(是受朱震亨的産前要淸熱養血理論的影響而發展起來的). 우기시발생소(尤其是發生小) 산후(産後), 왕륜주장하차임신시(王綸主張下次妊娠時), 수사전복약이예방발생타태(需事前服藥以豫防發生墮胎). 이차독특적견해(以此獨特的見解), 용내예방타태(用來豫防墮胎). ${\ulcorner}$연수신방(延壽神方)${\lrcorner}$중기재적일종산후조치법(中記載的一種産後調治法), 시류사실내공기급산부호흡도적초훈소독법(是類似室內空氣及産婦呼吸道的醋熏消毒法). 차방법대산부호흡도감염적발생(此方法對産婦呼吸道感染的發生), 구유예방작용(具有豫防作用).

통과연구진사탁적현존팔종의서(通過硏究陳士鐸的現存八種醫書), 득출이하결론(得出以下結論): 인위석실비록시화타소저청낭서적복원본(認爲石室秘?是華?所著靑囊書的復原本), 이기백전급진사탁적시장중경보충설명완성적서적(而岐伯傳給陳士鐸的是張仲景補充說明完成的書籍). 본초신편재약271종(本草新篇載藥271種), 기술료종기백(記述了從岐伯), 장중경(張仲景), 편작소전수적내용(扁鵲所傳授的內容), 단재범예급서문중(但在範例及序文中), 견불도여편작상관적내용(見不到與扁鵲相關的內容). 변증기문여변증녹기술료기호상동적내용(辨證奇聞與辨證錄記述了幾乎相同的內容), 단무유관병인(但無有關病因), 맥진(脈診), 설진등방면적내용(舌診等方面的內容), 제외감이외(除外感以外), 대잡병병리기호도시이오장오행이론위의거진행료설명(對雜病病理幾乎都是以五臟五行理論爲依據進行了說明). 변증옥함기호미재세간류전(辨證玉函幾乎未在世間流傳), 근류전유일종판본(僅流傳有一種版本), 차파음양(且把陰陽), 허실(虛實), 상하(上下), 진가작위기구별질병적강요(眞假作爲其區別疾病的綱要). 맥결천미거설시귀여구소전(脈訣闡微據說是鬼與區所傳), 인기내용교소미단독간행(因其內容較少未單獨刊行), 근부어변증녹지후보충료변증방면적불족지처(僅符於辨?錄之後補充了辨證方面的不足之處). 거인위외경미언시진사탁종선사소수전적서중최위기리적서적(據認爲外經微言是陳士鐸從先師所授傳的書中最爲奇異的書籍), 시일본집진사탁의학사상지대성적전저(是一本集陳士鐸醫學思想之大成的專著). 동천오지시진사탁적외과전저(洞天奧旨是陳士鐸的外科專著), 재림상극소응용도침지법(在臨床極少應用刀針之法), 이책용료이중제위대보내소법(而策用了以重劑爲大補內消法), 계승료사전급가전적비방(繼承了師傳及家傳的秘方), 이차종합료력대외과저작적내용(而且綜合了曆代外科著作的內容).

통적연구진사탁적장부오행병리급잡병오행병리적운용연구(通適硏究陳士鐸的臟腑五行病理及雜病五行病理的運用硏究), 득출이하결론(得出以下結論) : 진사탁인위진관폐금극간목(陳士鐸認爲盡管肺金克肝木), 단시약간중지화왕성(但是若肝中之火旺盛), 칙폐무법극간차치간화극토사장토수손(則肺無法克肝且致肝火克土使將土受損), 종이사비위무법생금이치폐금갱가쇠약(從而使脾胃無法生金而致肺金更加衰弱), 폐불능생수이수무법극화(肺不能生水而水無法克火), 도치상중하삼초지화균과왕(導致上中下三焦之火均過旺). 타인위간희소설(他認爲肝喜疏泄), 당약울체회사기극비위(?若鬱滯會使其克脾胃), 비위수극칙토극수(脾胃受克則土克水), 이신수손무법생목(而腎受損無法生木), 사간울갱심심화무법화생(使肝鬱更甚心火無法化生), 차폐역무법극목(且肺亦無法克木). 차시(此時), 응이해울법내치료(應以解鬱法來治療). 타인위수연토극수(他認爲雖然土克水), 단시토생수여금생수적관계갱위밀절(但是土生水與金生水的關係更爲密切), 이폐여신우위밀절차유상생적관계(而肺與腎尤爲密切且有相生的關係), 고지유신중지수충족(故只有腎中之水充足), 방가수화기제(方可水火旣濟). 타인위심위군화시유형지화(他認爲心爲君火是有形之火), 가용수극지(可用水克之), 이신중지화위무형지화(而腎中之火爲無形之火), 차가양수(且可養水). 타인위명문지화가생비토(他認爲命門之火可生脾土), 단약과왕칙무법생비토반이극토(但若過旺則無法生脾土反而克土). 차시(此時), 여기직접보신수(與其直接補腎水), 불여보폐금사금생수(不如補肺金使金生水), 차위보수적근본지법(此爲補水的根本之法). 진사탁재설명오장적병리기제시인위(陳士鐸在說明五臟的病理機制時認爲), 오장지화과왕칙회사상생관계변성상극관계(五臟之火過旺則會使相生關係變成相克關係), 이적의적화칙능유지정상적상생관계(而適宜的火則能維持正常的相生關係), 차즉사화불족역가유지상생(且卽使火不足亦可維持相生). 진사탁인위제료외감(陳士鐸認爲除了外感), 기호소유적잡병도이장부오행적상생(幾乎所有的雜病都以臟腑五行的相生), 상극(相克), 이급상관적관계위중심내설명료기병리(以及相關的關係爲中心來說明了其病理), 저일점성위료기학술사상적중요특점(這一點成爲了其學術思想的重要特點).

${\ulcorner}$Hwang\;Jae\;Nai\;Kyung${\lrcorner}$ is the greatest and oldest book on oriental medicine. It contains all the basic theories of oriental medicine. OB&GY in oriental medicine have been developed on the foundation of ${\ulcorner}$Hwang\;Jae\;Nai\;Kyung${\lrcorner}$. However no intensive gynecological studies on ${\ulcorner}$Hwang\;Jae\;Nai\;Kyung${\lrcorner}$ has been performed to this day. Hereupon, an investigation on OB&GY in Hwang Jae Nai Kyung is done for future theory and clinical study. The phrases that contain OB&GY are totally 24 in the chapter 16 of Somun and total of 9 in the chapter 8 of Youngchu. Phrases dealing with pregnancy were total of 9, which was the most frequent. Also statements about amenorrhea, lower abdominal pain, bleeding, discharge, menstruation, jangdam, sukga, postpartum, infertility were found. Hence, more studies of OB&GY in ${\ulcorner}$Hwang\;Jae\;Nai\;Kyung${\lrcorner}$ is needed in order to verify and apply the theories stated in ${\ulcorner}$Hwang\;Jae\;Nai\;Kyung${\lrcorner}$.

This study analyzes a medicine and iching-study(易學) and vital meaning through a me야cal science ruler called ZhangNan(章楠) of Qing-Dynasty(淸代), but has a purpose. First of all, the writer judges that the ZhangNan's medicine did not get out of a tradition of a Rui-Yi(儒醫, Confucian medicine) medicine greatly. He considered philosophy character of Rui-Yi formed after Jin-Yuan Dynsty(金元代) a purpose of own medicine. A way he kept the human life in order to realize a large meaning of Confucianism, and to stop a disease was necessary and spoke necessity of a medicine for this. Though a medicine is small, but becomes necessary thing in order to realize Confucianism whether a medicine and Confucianism are the only each other. The ZhangNan presented Zhi-zhong-he(致中和) with a way as soon as it is a purpose of a medicine, but ZhangNan is opening the point that Xing(性) was given 'Taiji(太極)'to. If Neo-Confucianism named 'Taiji(太極)-xing(性)-li(理)' is general, but ZhangNan is introducing the Taiji with Chi(氣). ZhangNan introduces the Taiji(太極) with one Chi(氣) and is rea야ng thing with another Zhu-zai(主宰) except Taiji, but cannot but recognize this with one in characteristics of a medicine ruler. A disregard is the inferior results, and this can do entrance of the Huang-di-nei-jing(業帝內經) which put a base with Han-Dynasty(漢代) iching-study(易學) and this too. It is made concrete 'Zangfu(藏府)-Taiji', and he is considering 'Dan-tian(丹田)-Taiji‘ in a discussion about the Great Absolute to be physical too more. Also, Taiji' is describing a point of contact that a spirit and the body meet with.