${\lceil}$소문(素問) 장기법시론(藏氣法時論)${\rfloor}$적오장병지일중간심적주석중(的五藏病的日中間甚的注釋中), 관어비병여폐병정적주석(關於脾病與肺病靜的注釋), 가분이하삼조(可分以下三條), 기일시(其一是), 비병정(脾病靜), 당작일중정(當作日中靜), 폐병정(肺病靜), 당작일질정, 기이시(其二是), 하포여야반(下哺與夜半), 제기적사(制其賊邪), 소이병정(所以病靜), 기삼시(其三是), 자어자기왕(資於子氣旺), 모기역왕(母氣亦旺). 논자이기지경향성해석본문(論者以氣之傾向性解釋本文), 기내용여하(其內容如下), 기일시(其一是), 평단여간유동양적기지경향성(平旦與肝有同樣的氣之傾向性), 소이병상(所以病爽). 하포여간유상반적기지경향성, 소이병심(所以病甚). 야반시보충간지기(夜半是補充肝之氣), 소이병정((所以病靜), 기이시(其二是), 일중여심(日中與心), 기기능유사(其機能有似), 소이병상(所以病爽). 야반여심(夜半與心), 유상반적기류(有相反的氣流), 소이병심((所以病甚). 평단보심적활동(平旦輔心的活動), 소이병정(所以病靜). 기삼시(其三是), 일질여비공유화적특성, 소이병상(所以病爽). 일출여화(日出與化), 유상반적기지특성(有相反的氣之特性), 소이병심((所以病甚). 하포시수렴적시기, 유관여화적작용(有關與化的作用), 소이병정(所以病靜). 기사시(其四是). 하포여폐, 공유수렴적특성(共有收斂的特性), 소이병상(所以病爽). 일중유상반적기류(日中有相反的氣流), 소이병심(所以病甚). 야반여금(夜半與金), 공유음적기류(共有陰的氣流), 소이병정(所以病靜). 기오시(其五是), 야반여신(夜半與 腎하), 공유장적기능(共有藏的 機能), 소이병상(所以病爽). 사계포용만물(四季包容萬物), 여장정미적신(與藏精微的腎), 유상반적특성(有相反的特性), 소이병심(所以病甚). 하포유수렴숙살기능, 보신지장적기능(補腎之藏的機能), 소이병정(所以病靜). 신병심적시기(腎病甚的時期), 작사계이불작일질, 저취설명료 신병적위중성(這就說明了 腎病的危重性).

종의역학적각도간(從醫易學的角度看), 우주적팽창일수축반복가설부합음양소장과정. 우주팽창시(宇宙的膨是)‘양생음장(陽生陰長)’, ‘양성음쇠(陽盛陰衰)’적과정(的過程) ; 우주수축시(宇宙收縮是)‘양살음장(陽殺陰藏)’, ‘음성양쇠(陰盛陽衰)’적과정(的過程). 종수축도팽창(從收縮到膨脹), 종팽창도수축(從膨脹到收縮), 기전환점시양극혹음극적상태(其轉換點是陽極或陰極的狀態), 응용(應用)’음극변양(陰極變陽), 양극변음(陽極變陰)‘적음양극변원리(的陰陽極變原理). ${\lceil}$내경(內經)${\rfloor}$인위물질화시공(認爲物質和時空), 시간화공간본질상시일치적(時間和空間本質上是一致的), 도시종기파생출래적(都是從氣派生出來的). ${\lceil}$내경(內經)${\rfloor}$이경인식도료시공적통일성화상대성(已經認識到了時空的統一性和相對性). 저여애인사탄상대론적시공관유상동지처(這與愛因斯坦相對論的時空觀有相同之處). 서방과학적시공관시통과대물질실체이급물질상호관계적관찰이형성적물리시공관(西方科學的時空觀是通過對物質實體以及物質相互關係的觀察而形成的物理時空觀) ; 의역시공관시통과대포괄인류재내적천지만물적일절생명활동현상적관찰이형성적생명시공관(醫易時空觀是通過對包括人類在內的天地萬物的一切生命活動現象的觀察而形成的生命時空觀).

음양오행설시한의학적기본원리(陰陽五行說是韓醫學的基本原理). 오행포괄목(五行包括木), 화(火), 토(土), 금(金), 수(水), 기상호간구유상생여상극적관계(其相互間具有相生與相克的關係), 인기유불급이보지(因其有不及而補之), 태과이억지적작용(太過而抑之的作用), 고상능유지평형(故常能維持平衡), 인체의차원리(人體依此原理), 역능불급이보지(亦能不及而補之), 태과이억지(太過而抑之). 재차문중주요연구(在此文中主要硏究), 화과성시유수래억제이조절평형적원리(火過盛時由水來抑制而調節平衡的原理). 오행중수배속어신(五行中水配屬於腎), 신주전신지수액(腎主全身之水液). 이신지수액(而腎之水液), 우분화위오종부동형태적오액(又分化爲五種不同形態的五液), 분별배속어오장(分別配屬於五臟). 인차(因此), 연구신수분화위부동형태지오액적과정화분별배속어오장적원리(硏究腎水分化爲不同形態之五液的過程和分別配屬於五臟的原理), 기능설명해제인체중과성적열이유지평형적도리(旣能說明解除人體中過盛的熱而維持平衡的道理).

마왕퇴의서발굴이전${\lceil}$령추(靈樞) 경맥(經循)${\rfloor}$적순배체계시경맥체계적중심. 가시마왕퇴의서발굴이후, 아문지도료(我們知道了)${\lceil}$령추(靈樞)${\rfloor}$ 유량개경맥체계. 나개취시순배체계화향심체계. 관우마왕퇴의서연구이후아문지도하면적. 순배체계종 ${\lceil}$음양십일맥구경${\rfloor}$ 개시(開始), 도경맥완성료(到經循完成了). 향심체계종 ${\lceil}$족신십일맥구경${\rfloor}$개시(開始), 도본수완성료(到本輸完成了). 가시아문환시부지도순배체계화향심체계적주체시십요. 소이용저차연구아문상천명경맥순행적주체.

소통과팔회혈적고찰(素通過八會穴的考察), 득도료여하적결론(得到了如下的結論). 기일시(其一是), ${\lceil}$령추(靈樞) 사해(四海)${\rfloor}$ 편적사해(篇的四海), 유관여(有關與) ${\lceil}$난경(難經)${\rfloor}$적팔회(的八會), 사해가분위팔회(四海可分爲八會), 양자적관계가이인위여하(兩者的關係可以認爲如下). 수곡지해부회(水穀之海府會) 장회(藏會), 혈해(血海)-혈회(血會) 맥회(脈會), 수해(髓海)-수회(髓會) 골회(骨會) 근회(筋會), 기해(氣海)-기회(氣會). 기이시(其二是), 기해여기회(氣海與氣會), 내경여난경동작단중, 이차기병증역유공통점(而且其病症亦有共通點). 기삼시(其三是), 혈회여맥회시혈해분출적(血會與脈會是血海分出的). 격유혈취시혈회, 기혈속우배유혈(其穴屬于背兪穴), 여심간비폐유관(與心肝脾肺有關). 태연혈취시맥회(太淵穴就是脈會), 기부위시촌구맥(其部位是寸口脈), 소이유관여혈(所以有關與血), 기사시(其四是), 부회중완혈시위적모혈(府會中脘穴是胃的募穴), 장회장문혈시비적모혈(藏會章門穴是脾的募穴), 소이근수곡지해적위유관. 기오시(其五是), 관찰수해적병증(觀察髓海的病症), 가이추론수해분수회골회근회(可以推論髓海分髓會骨會筋會). 관어수회적혈(關於髓會的穴), 의서불일치(醫書不一致), 단옥침혈시여뇌부위상근(但玉枕穴是與腦部位相近), 기주치증야유사(其主治證也有似), 소이이옥침혈인위수회(所以以玉枕穴認爲髓會). 관어골회혈역유양개주장(關於骨會穴亦有兩個主張), 수요갱다적연구(需要更多的硏究).

소문령추류찬약주시대청대왕묘소저내경적주석서(素問靈樞類纂約註是對淸代汪昴所著內經的注釋書), 경과대차서적연구득출이하결론(經過對此書的硏究得出以下結論): 소문령추류찬약주대과거착오적주석내용진행료수정(素問靈樞類纂約註對過去錯誤的注釋內容進行了修正), 노력사내경지원의적용어임상(努力使內經之原意適用於臨床), 차대기초이론급임상적발전대래료흔대영향. 소문영추류찬약주중(素問靈樞類纂約註中)‘목위심규(目爲心竅)’주장(主張), 시여이시진적(是與李時珍的)‘뇌위원신지부(腦爲元神之府)’화주앙적(和注昻的)‘인지기성재어뇌(人之記性在於腦)’적기술일양(的記述一樣), 도시대청대관어뇌적이론지발양중매출적제일보(都是對淸代關於腦的理論之發揚中邁出的第一步), 대한의학중완선뇌적이론작출료거대적공헌(對韓醫學中完善腦的理論作出了巨大的貢獻). 재설명운기학설적항해승제론적동시(在說明運氣學說的亢害承制論的同時), 환주장생극관계시운기학적근본내용(還主張生剋關係是運氣學的根本內容), 기제우화시차조오운지리조화인류여육기적련계(旣制又化是借助五運之理調和人類與六氣的聯係), 인차주장차위고성인재저작경전중연구화여육적동기(因此主張此爲古聖人在著作經典中硏究化與育的動機), 성료정개운기학설적요점혹중심내용(成了整個運氣學說的要點或中心內容). 대난해적자사혹경구적주해중적난점(對難解的字詞或經句的註解中的難點), 통과종합인용불가(通過綜合引用佛家), 유가(儒家), 도가등사상진행료설명(道家等思想進行了說明), 종이사지능유지료기객관성(從而使之能維持了其客觀性).

1) Objective External treatments have various curative effects. So it had been used to cure various patients. But, it has a limited sphere of application in the present South Korea. Therefore we would like to bring out its sphere of application and detailed method in the oriental medicine classics. 2) Conclusions From long time ago people have used external treatment to cure various disease. According to the ${\lceil}Nei-Jing{\rfloor}$, hot compress therapy, fumigation therapy and bathing therapy had been used to cure blockage syndrome, muscle disease, carbuncle and cellulitis. Thereafter, a sphere of external treatment had gradually enlarged. (1) After all its sphere had included dermatologic, psychologic, internal, ophthalmic, otolaryngologic, obstetrics, gynecologic, pediatric and surgical diseases. (2) External treatment methods have contained hot compress therapy, fumigation therapy, bathing therapy, application therapy, medication bag therapy, medication plug therapy, medication massotherapy, aroma therapy and so on. (3) Medication types of external treatment have contained ointment, juice, infusion, powder, suppository and so on.

There appears 7 chapters about questioning and answering between Lei Gong - Huang Di in which includes many contents that do not appear in other chapters of Su Wen(${\ulcorner}$素問${\lrcorner}$) and Ling Shu(${\ulcorner}$靈樞${\lrcorner}$). Especially terms such as Kui Duo(揆度), Qi Heng(奇恒), Yin Yang(陰陽), Cong Rong(從容). Ci Xiong(雌雄), Wu Zhong(五中), Zhong Shi(終始), Bi Lei(比類), Ming Tang(明堂), Ren shi(人事) do not show what they implicate and are difficult to understand. However, from the context, we assume that they maybe terms related to diagnosis. Although the Yin Yang Mai Fa of Su Wen totally differs from Nan Jing, we will look for the orgin of it through Wu Zhong. Furthermore, we will look into the development of Ren Ying Cun Kou Mai(人迎寸口脈), which does not appear in the contents of questioning and answering between Lei Gong Huang Di. The term Bi Lei that only appears in questioning and answering between Lei Gong - Huang Di will be analyzed along with diagnostic skill and the co-explained term Ren Shi. A lot of Xe Zheng(虛證) provoked by a intrinsic factor, Ren Shi, and suitability of its development to Lei Gong - Huang Di 's Mai Fa will be more closely discussed.

통과대설기적외과의적급기내용적연구(通過對薛己的外科醫籍及其內容的硏究), 득출이하결론(得出以下結論): 1. 설기소저외과의적중최조편찬적시(薛己所著外科醫籍中最早編纂的時)${\lceil}$외과심법(外科心法)${\lrcorner}$(1528년(年)), 지후편찬적차서시(之後編纂的次序是)${\ulcorner}$외과발휘(外科發揮)${\lrcorner}$(1528년(年)), ${\ulcorner}$외과경험방(外科經驗方)${\lrcorner}$(1528년(年)), ${\ulcorner}$외과추요(外科樞要)${\lrcorner}$(1545년(年)), ${\ulcorner}$여양기요${\lrcorner}$(1554년(年)). 2. 설기개변이왕양의수증처방적악습(薛己改變以往瘍醫隨症處方的惡習), 파변증론치인용도료외과임상상(把辨證論治引用到了外科臨床上). 3. 재망진방면불근중시료국부적진찰(在望診方面不僅重視了局部的診察), 이차중시관찰전신적상태(而且重視觀察全身的狀態); 환중시료사진합참(還重視了四診合參), 우기중시료망진화절진(尤其重視了望診和切診). 4. 재치료방면령활지운용료소통(在治療方面靈活地運用了疏通), 발산(發散). 화해(和解), 보탁(補托), 온보등방법(溫補等方法), 이차환사용료침(而且還使用了針), 폄, 구(灸), 위등외치법(慰等外治法). 5. 설기소저적(薛己所著的)${\ulcorner}$여양기요${\lrcorner}$시일부조기간행적미풍병전저(是一部早期刊行的麻風病專著).

${\ulcorner}$상한론(傷寒論)${\lrcorner}$시동한시기장기적저작(是東漢時期張機的著作), 시한의학제일부임상의학전저(是韓醫學第一部臨床醫學傳著), 저부서용리법방약어일로(這部書熔理法方藥於一爐), 개변증론치지선하(開辨證論治之先河), 시고대의학이론적존기지작(是古代醫學理論的尊基之作). ${\ulcorner}$상한론(傷寒論)${\lrcorner}$당중사용치자적처방유8종(當中使用梔子的處方有8種). 저사처방당중(這些處方當中), 치자시탕, 치자건강탕(梔子乾薑湯), 치자후박탕(梔子厚朴湯), 치자감초시탕, 치자생강시적하면도유일구' 득토자('得吐者) 지후복(止後服)'. 저개구자가해석위'(복용해탕후(服用該湯后))토자정지계속복용(吐者停止繼續服用)'. 거차가이인위사용치자적이상5개처방구유용토공능. 대우저개관점, 력대의가유사지긍정성태도(歷代醫家有些持肯定性態度), 유사인위시와전(有些認爲是訛傳), 지부정태도(持否定態度). 대차필자근거여하삼개방면, 즉(卽): 제일(第一), ${\ulcorner}$신농본초경(神農本草經)${\lrcorner}$화(和)${\ulcorner}$명의별록(名醫別錄)${\lrcorner}$당중미제도치자구유용토공능(當中未提到梔子具有涌吐功能). 제이(第二), 사용치자적기타삼개방제, 미제도(未提到)‘토(吐)’. 제삼(第三), 종제도저5개처방적조문내용래간, 시불능사용토법적(是不能使用吐法的). 인위(認爲)‘득토자(得吐者), 지후복(止後服)’ 시후인오첨적구자(是後人誤添的句子), 병차인위치자무용토공능(幷且認爲梔子無涌吐功能).

1) Objective ${\lceil}Wai-Tai-Mi-Yao{\rfloor}$ had been made by Wang-Dao(王燾) in Tang Dynasty(唐朝). It included fumigation therapy and aroma therapy. Therefore we would like to bring out use sphere and detailed method of Fumigation therapy and Aroma therapy in Tang Dynasty and before period. 2) Conclusions (1) Fumigation therapies of ${\lceil}Wai-Tai-Mi-Yao{\rfloor}$ have contained boil and burn. The effects of fumigation therapy are made by cooperation effect of medicine and heat. (2) Aroma therapies of ${\lceil}Wai-Tai-Mi-Yao{\rfloor}$ have been used to cure infectious, internal, psychologic, dental, pediatric, dermatologic and surgical diseases. Especially these therapies have a good effect on cough. (4) Aroma therapies of ${\lceil}Wai-Tai-Mi-Yao{\rfloor}$ have been used to cure infectious, internal, psychologic, dental, ophthalmic, otolaryngologic, obstetrics, gynecologic, dermatologic and surgical diseases. Expecially this therapy has an good effect on nightmare.

통과분석(通過分析)${\ulcorner}$금궤요약심전${\lrcorner}$경병조문중우재경적주석(痙病條文中尤在痙的註釋), 득출여하결론(得出如下結論) 1. 경병적원인유이(痙病的原因有二) : 외인시태양풍한중감한습(外因是太陽風寒重感寒濕); 내인시혈기음양적손상(內因是血氣陰陽的損傷), 단진액부족시기공통지처(但津液不足是其共通之處). 2. 경병기본속우표병(痙病基本屬于表病), 출현심맥시인감수습사소치(出現沈脈是因感受濕邪所致). 3. 경병(痙病), 출현강직시인감수풍사(出現强直是因感受風邪). 4. 강경유오한증상(剛痙有惡寒症狀), 단유가능인위표실증무오한증상(但有可能認爲表實證無惡寒症狀), 고장원문중적'반'자직접인용과래설명(故將原文中的反字直接引用過來說明). 5. '기맥여고'화'폭복장대'시풍사거이습사잔존적시후출현적('其脈如故’和‘暴腹腸大'是風邪去而濕邪殘存存的時侯出現的). 6. 경병적양명어열증가사용대승기탕(痙病的陽明瘀熱證可使用大承氣湯), 기병불시위료거제조실(其幷不是爲了去除燥實), 이시위료하양명어열(而是爲了下陽明瘀熱), 고실제상사용대승기탕적시후요소심근신(故實際上使用大承氣湯的時候要小心謹愼).

Donguibogam rearranged existing vast work was established as the medical science laying stress on human body. The contents of this book are divided into internal side of the body as Naekyung pyon. into outer side of the body as Woehyung pyon, into various kinds of diseases except for diseasesin Naekyung pyon and Woehyung pyon as jopbyung pyon, into medical herbs in natural world as Tangaek pyon, and into acupuncture and moxa cautery as Chimgu pyon. The contents in Naekyung pyon are classified into essence, vigor, spirit and blood. dream, vocal fermitus, speech, sap and unsound mucus, five vicera and six entrails, womb, vermin, urine and feces. And the contents in Woehyung pyon are divided into head, face, eyes, ears, nose, mouth and tongue, teeth thoat from upper to lower part of the body.

The study is on Yoshimasu Todo's thoughts of diseases and medical treatments. Conclusions are as below. 1. Yoshimasu Todo‘s thoughts of diseases. Diseases are existence of the poison in the human body. The poison oppresses and blocks the stream of vital energy. 'When evil-Qi is excessive. we call it Existence[邪氣盛則實]' means 'The existence of the poison in human body'. In this case, we must use herbal medicine as treatments. However, 'When body energy is exhausted, we call it Deficiency[精氣奪則虛]’ means 'The deficiency of body energy'. In this case, we don't have to use herbal medicine, because it is not a disease. For the recovery of the health. we shall intake nutritional food. 2. Yoshimasu Todo‘s thoughts of medical treatment. Medical treatment is to expel the poison from the body by using herbal medicine. When a medicine strikes the poison right, a reaction called 'Myunghyun[暝眩]' occurs. Myunghyun is the reaction of a living body when the poison is being expelled. To strike the poison right with herbal medicine, we must treat the patient according to the symptoms, not to the cause, nor the name[病名] of a disease.

'Sanghallonju'(傷寒論注) reorganized the formation according to method of 'the classification of similar symptoms' and annotated the text of Sanghallon, introducing his new methodology and 'Sanghallonik'(傷寒論翼) proclaimed his new finding of the science of the Sanghan. Meanwhile, 'Sanghanbuik' (傷寒附翼) explains various prescriptions in the 'Sanghallon'. It categorizes prescriptions according to the six Meridians and sum up Gageum's research by commenting on the target symtoms and the use of medicine on each prescriptions. Gageum's study is consistent in desire for embodying the universality of the differentiation of syndromes in accordance with the theory of the six Meridians.(六經辨證) in the medical scene. From his work, the substantiality of the six 'Sanghandbuik' is a publication that shows the essence of Gageum's medical science from his inclination, conclusion and concrete methodology.

통과대진사탁명문지설특징적연구득출이하결론(通過對陳士鐸命門之說特徵的硏究得出以下結論): 1. 명문위선천지화(命門爲先天之火), 차종개념상역가위선천지수화(且從槪念上亦可爲先天之水火). 2. 명문지화가칭지위선천지화(命門之火可稱之爲先天之火), 신화(腎火), 신중지화(腎中之火), 무형지화(無形之火), 진화(眞火), 건화(乾火), 원기(原氣), 음중지화(陰中之火), 수중유양등(水中有陽等); 이명문지수가칭지위선천지수(而命門之水可稱之爲先天之水), 신수(腎水), 신중지수(腎中之水), 무형지수(無形之水), 진수(眞水), 원정(原精), 음중지수(陰中之水), 화중유음등(火中有陰等). 3. 진수가생진화(眞水可生眞火), 진화역가생진수(眞火亦可生眞水), 양자위호생적관계(兩者爲互生的關係). 강조료유형지화(强調了有形之火), 수극화(水克火), 단무형지화(但無形之火), 수생화(水生火). 4. 명문지화시일양함어이음지간적감괘상(命門之火是一陽陷於二陰之間的坎卦象). 5. 인적생명활동고수화이생, 이신중적진화진수지명문시기본원(而腎中的眞火眞水之命門是其本源). 6. 명문시운행십이경맥적주체(命門是運行十二經脈的主體), 시십이경지주(是十二經之主), 차위촉사생성십이관공능적십이관지화원(且爲促使生成十二官功能的十二官之化源), 고위십이관지주(故爲十二官之主). 7. 명문적작용가영향정개십이관(命門的作用可影響整個十二官), 우기시인화생토적관계(尤其是因火生土的關係), 대비적공능적영향갱대(對脾的功能的影響更大). 8. 인적생명지성쇠의고명문지화, 고명문지화고갈즉인적생명장종결(故命門之火枯竭則人的生命將終結). 9. 오곤(吳崑), 장개빈등계승료류하간적주장(張介賓等稽承了劉河間的主張), 기인위자하향상수지제칠절처위시명문(旣認爲自下向上數至第七節處爲是命門), 차처기위소심(此處旣爲小心). 10. 진사탁계승상술학설화조헌가지설(陣士鐸繼承上述學說和趙獻可之說), 주장칠절지방시소심(主張七節之芳是小心), 차인위차처기위명문소재(且認爲此處旣爲命門所在).