Objective : One of the characteristics of "Dongeuibogam" is that there are citation records at the end of quotations. Therefore, each pharagraph and formula in "Dongeuibogam" has citation records. In this article, authors try to review on the way of those citation records. Method : Comparing citation records of formulae-names with citation records of formulae-explanations. Result : On one side, citation records of formulae-names and citation records of formulae-explanations are not same. Conclusion : There are no regular rules in the way of citation records in "Dongeuibogam".

Mankind spends a third of it's lifetime sleeping. Sleep deficiency can cause several psychological and physical complications - as well as death - if prolonged over extended periods. Therefore, sleep is a substantial part of life and essential to the preservation of human-life. In modern society, human-beings are having more difficulty with sleep than ever before. Consequently, the need for medical research on sleep has increased as well. There are no studies in current western medicine that focuses entirely on sleep alone. However, there have been ongoing research by traditional eastern medicine on sleep and sleep-related-dysfunctions since ancient times which has yielded diverse results. Undertaken a study of the sleep and sleep-related-dysfunction in traditional medicine of East-asia, I have summarized my studies into the following. 1. From ancient china to the age of the warring state(戰國時代) - ground on few data that we can get - humans have a simple and rough cognizance of sleep and sleep-related- dysfunction. But people are little removed from shamanism yet. 2. After Han(漢) dynasty, in "Huang Di Nei Jing(黃帝內經)" and "Shang Han Lun(傷寒論)" and "Jin Gui Yao Lue(金匱要略)", people present a basic physiology and pathology of sleep. 3. The theory has improved repeatedly in quality and quantity through "Zhen Jiu Jia Yi Jing(針灸甲乙經)" of Huang Fu Mi(皇甫謐) of Jin(晉) dynasty, "Bei Ji Qian Jin Yao Fang(備急千金要方)" of Sun Si Miao(孫思邈) of Tang(唐) dynasty to "Tai Ping Sheng Hui Fang(太平聖惠方)" of Song(宋) dynasty.

The texts of "Hwangjenaegyeong(黃帝內經)" explains Hakjil(瘧疾) in detail, especially in the "Jahak(刺瘧)" chapter, where bloodletting treatment is applied in many cases. The following paper categorized and organized Hakjil(瘧疾) cases treated by bloodletting methods, then analyzed applicable subjects and appropriate time for the procedure based on the texts. Afterwards, the mechanism for the cessation of Hakjil(瘧疾) seizures was examined. The findings of this research are as follows. 1. In the contents of "Hwangjenaegyeong(黃帝內經)", the appropriate time for acupuncture and bloodletting procedure is when Hakjil(瘧疾) seizures start to present themselves. 2. When a seizure takes place as a symptom of the body getting rid of the Hak(瘧) pathogen, Yanggi(陽氣) rushes to the locus of the pathogen, causing congestion of Gi(氣) and Blood(血) resulting in static blood[瘀血]. Therefore, bloodletting at the time of seizure initiation helps the flow of Gi(氣) and Blood(血), preventing the rush of Yanggi(陽氣). This is a restoration of the balancing function of Eum(陰) and Yang(陽), which indicates that bloodletting not only promotes smooth flow of Gi(氣) and Blood(血), but extends its effects to mental functions that balances Eum(陰) and Yang(陽). 3. Although Hakjil(瘧疾) seizures are presented in terms of Gi(氣) and Blood(血) in symptoms such as chill and fever[寒熱], static blood[瘀血], pain, etc., a fundamental disturbance in mental functions that control cold and heat seems to be present.

唐孙思邈(581~682年)撰"千金要方"共30卷, 于公元652年. 孙思邈以为"人命至重, 有贵千金, 一方济之, 德逾于此", 故以千金命书名. 在中国, 对于近来日本发现的新板本"孙眞人千金方"进行研究. 但在韩国国内僅有筆者的对"孫眞人千金方"与"備急千金要方"之目次的比較硏究. 笔者的硏究是主要对"孙眞人千金方"与"备急千金要方"的妇科内容比较分析异同点. 结果"备急千金要方"这本书比"孙眞人千金方"的内容和体制上更为简单和明了, 可是不但丢失了"孙眞人千金方"旧貌, 还要考虑不能认为宋代在校正医书局校订的部分完全正确.

According to the result about 'San Jiao(三焦)'recorded on "Yellow Empero's Canon Internal Medicine Ling Shu(黃帝內經 靈樞)", we achieved following results. 1. As we consider the concept of 'San Jiao' recorded on "Ling Shu", in early time, it was related to bladder(膀胱) and there was no divided concept into 'Shang Jiao(上焦)', 'Zhong Jiao(中焦)' and 'Xia Jiao(下焦)'. Later, there was appearance of body metabolism concept in anatomic way and started to emphasize that stomach(胃) is the very beginning of digestion. This point then adjusted into the concept which the core theory of digestion and water metabolism begins with 'Zhong Jiao' and processes to 'Shang Jiao' and 'Xia Jiao' then it established the 'San Jiao' theory adjusted to the functional change than property change. Later as there is set theoretical structure of 'three Yin and three Yang(三陰三陽)', it included the concept of 'San Jiao' onto meridian system theory to complete as a theory. Finally, it completed the theoretical structure that 'San Jiao' runs water metabolism of circulation, body fluid and urine for body to produce blood and Qi to protect and provide nutrition to the human body. 2. From the point of each part, 'San Jiao' means all body composition factor related to the relation to the digestion and water metabolism to produce Qi and blood. Also, the details of entire function of 'San Jiao' tells that 'Zhong Jiao' intakes food and divides the clarity and turbidity of digested substances. The origin of this digestion and water metabolism lies at Xia Jiao. The clean substance including the mood and taste climbs via Shang Jiao. The vapor like substance climbed to Shang Jiao becomes 'defensive Qi(衛氣)' and controls body temperature and sweat by supporting and spreading the Qi by Shang Jiao. The liquid substance climbed to Shang Jiao becomes blood. The blood has stronger character as substance than defensive Qi so Zhong Jiao becomes the base and the way for the blood. The turbid Qi separated at Zhong Jiao passes large intestine and the solid substance is excreted and the liquid is absorbed into bladder. The Xia Jiao that controls this process controls the liquid state of water matabolism so control the urine with bladder. Therefore, 'San Jiao' can be understood as a general concept that controls entire water metabolism as a way of food, Qi and blood.

Through analyzing the frequencies of medicinal herb combinations in the prescriptions of "Bangyakhappyeon(方藥合編)", we could understand the characteristics of prescription composition and author's medical thoughts. So we conducted this study that analyze combination of 324 medicinal herbs in 467 prescriptions, and found meaningful combinations of 5,045. Among these, the most meaningful combination is the one of 10 herbs, Glycyrrhiza uralensis Fischer, Angelica gigas Nakai, Ziziphus jujube Mille, Atractylodes japonica Koidzumi, Poria cocas Wolf, Zingiber officinale, Rehmanniae radix preparata, Cinnamomum loureirii, Panax ginseng C.A.Meyer, Astragalus membranaceus. This combination is Sibjeondaebo-tang(Shiquandabu-tang) without Cnidium officinale and Paeonia japonica which compose Samul-tang(Siwu-tang). It means this combination is kind of modified Sibjeondaebo-tang(Shiquandabu-tang), which is more effective in tonifying qi than tonifying blood. Prescriptions of "Bangyakhappyeon(方藥合編)" involve herbs mostly used to improve weak and frail health and the herbs which are more effective in tonifying qi than tonifying blood. Through this study, we know the author' s one of medical view points on tonifying qi and blood, attaching importance to tonifying qi relatively to tonifying blood.

Based on the previous translation studies and "WHO-IST", we selected terminology, which are required the definition and explanation among jargon expressed in "Dongeuisusebowon Discourse on Nature and Act", and the procedure of the definition, explanation, and translation in Korean and English has been followed. The outcomes of this study are presented as below: First, based on the existing translation studies, Korean and English translation of "Dongeuisusebowon Discourse on Nature and Act" is provided. Second, few of Terminology in "Dongeuisusebowon(東醫壽世保元)" have been written in WHO-IST, even most of them have been standardized in terms of "Huang Di Nei Jing(黃帝內經)". Therefore, terminology related to Four-constitution medicine in WHO-IST would be required to be corrected, and unattatched terminology should be added in the future. Third, in order to standardize and globalize Four-constitution medicine, further definition, explanation, and translation studies of the rest of Dongeuisusebowon should be continued.

Objective : The using of termionology in medicine is important because terminology discriminates the meaning of words. In that aspect, there are conflicts that bao has plenty of meanings as medical terminology(womb and urinary bladder). Therefor, we need to discriminate and define bao. Method : We compare terminology of bao and words related with bao such as pao(胞) in "Dongeuibogam", "Hwangdineijing" and medical dictionary. Also we try to define right meaning of words as medical terminology. Result : Bao has several meanings in medical books. However, they have tendencies that could make scholars choose appropriate terminology in medicine. Conclusion : Bao is preferred as a womb and pao is prefferd as a urinary bladder in medical terminology.

This paper is about the emotional factors in Chiljeongsang(七情傷). To specify the collective term into specific categories, an examination of the meaning of emotion of the East and West was primarily undertaken. The importance of emotion lies in the fact that it provides a link between the individual and the outside world. Emotion was perceived as reflections of the human nature and mental activity by philosophers and psychiatrists throughout history. In the views of psychologists, the focus was on not emotion itself, but rather the emotional experience in human, and its psychological and physiological mechanism. In Traditional Medicine, problematic emotion is called Chiljeong(七情). The term Chiljeongsang(七情傷), which is a compound word of 'Chiljeong(七情)' and 'Sang(傷)' meaning 'damage', is used in referring to illness related to unhealthy emotions. It is used to describe illness caused by Chiljeong(七情) and mental disorders that result in emotional symptoms. It also refers to illness where Chiljeong(七情) plays a role in creating a more direct cause of illness in the larger pathogenic process. In the contents of Chiljeongsang(七情傷) in Traditional Medicine, emotion as causation of Gi(氣) disorder could be found the most, while explanation on the psychological process related to the creation of Chiljeong(七情) was insufficient. This tendency is related to the philosophical basis of Traditional Medicine. Out of the two patterns suggested, the mind-based Chiljeongsang(七情傷) pattern includes the psychological aspects of damage, in which key focus is on the cause that arouses problematic emotion, its process and the meaning this emotion entails. To explain this, concepts from psychiatry, especially Jung's theory on neurosis was adopted. In treating a Chiljeongsang(七情傷) patient, mere knowledge of the physiological changes of the body in terms of Gi(氣) is insufficient. This is because mental factors play a large role in Chiljeongsang(七情傷), and the more a condition is 'mental', the more complex it becomes and the more it influences life as whole. Therefore, the doctor must approach the patient with not only medical knowledge, but also overall knowledge on all aspects of human life.

By examining the relationship between physiological character of stomach and true viscera pulse(眞臟脈) with "Huangdinejing(黃帝內經)", the study shows these fallowing results. Stomach is not only one of the six bowels(六腑), it represents them. It is called as yang brightness of foot(足陽明) because it has relation with function of earth among five phases(五行), great storage(倉廩) and root of five visceras and six bowels(五臟六腑), has close relationship with triple energizers(三焦). Stomach is an important organ that feeds acquired qi(後天之氣) based on food and stomach qi (胃氣) which is a transformed form by going through digestion, is significant for life conservation. In human body, the activation of stomach qi can be known by pulse. The true viscera pulse is a pulse which predicts the period of death. If stomach qi exsits, viscera qi can be led to greater yin of hand(手太陰), however, when it does not exist, five viscera qi can not be led to greater yin of hand and this kind of situation appears the true viscera pulse. Hence, by knowing the relation between stomach qi and five viscera qi, the condition of normality, disease, and death can be known. In "Hwangdineijing" it says, stomach qi, shortly string like pulse(微弦), shortly surging pulse(微鉤), shortly floating pulse(微毛), and shortly sunken pulse(微毛) shown in four seasons are normal pulse. And also it emphasizes, normal pulse is made when four seasons, five viscera pulse, and stomach qi are in harmony. In conclusion, stomach qi is based on food for well being, and a standard of judging people whether they are living in a healthy life or not.

We derived following result by organizing research about processing of medicinal of before Han(漢) dynesty. The human being intake of natural substance for the purpose of treatment was what happened later than the use of natural substance as food. According to the record of by the early years of Shang(商) dynasty, we can assume that we cooked food with water and fire. The reason why there is no appearance of common production that can be included under the name of 'Tang Ye(湯液)' in the medical record discovered from Ma Wang Dui(馬王堆) is because 'Tang Ye' was yet developed. However, as the presentation of format of medicine process, there was gradual formation of medicinal fluid concept. There are quite of records on major details of cloth manufacture like washing and selection, grinding, processing of medicine from the recordings of "Wu Shi Er Bing Fang(五十二病方)", "Yang Sheng Fang(養生方)", "Za Liao Fang(雜療方)" discovered at Ma Wang Dui. It used words like 'Ze(擇)', 'Qu(去)' for the selection and 'Jiu(酒)', 'Zhuo(濯)' for the wash as a process method before cloth manufacture. When filter the processed medicine, it used words like 'Zhuo(捉)', 'Suo(索)', 'Jun(浚)' and used 'Yin Gan(陰乾)', 'Bao(暴)', 'Yang(暘)' for dry. The 'cutting(切削)' that crushes the medicine used different names based on the properties of medicines. The most frequent crush is 'Ye(冶)' and it means the powered medicine after dry. There was thermal process of mild fire(微火) and heating of 'Wen(溫)'. There are many states of medicine seen from the medical record discovered at Ma Wang Dui so they can be said as original medicine. 藥末劑 is relatively commercialized type then. Here, it includes later 湯劑 but there was no name such as 'decoction(湯)' or 'decoction of medical ingredients(湯液)'. Also, 'Fu Ju(㕮咀)' is the transformation of what was 'Fu Qie(父且)' at "Ja Liao Fang" of medical books of Ma Wang Dui with time flow. The original meaning of 'Fu Qie(父且)' is 'Fu Zu(斧俎)' and it means the crushing medicine with axe. The most important thing among the medical books of Han dynasty is "Shen Nong Ben Cao Jing(神農本草經)" and "Shang Han Za Bing Lun(傷寒雜病論)" of Zhang Zhong Jing(張仲景). "Shen Nong Ben Cao Jing" mentioned the dry method of medicine, collection and process production time, cooked and uncooked use of medicine and there are several types of medicine. Other than those, it mentioned 'Seven methods of combining herbs(七情合和)' to address cautions for combining medicines. Therefore, the 'processing of medicinal' in east Han dynasty period entered the theoretical step. However, there is only little recording on cloth manufacture of detailed medicine. From the "Shang Han Za Bing Lun" of Zhang Zhong Jing, the development in the way of 'processing of medicinal' reveled the cloth manufacture for each medicine. This tradition is continued until today and so it presents the development of purpose of 'processing of medicinal' is to greatly present the effect of medicine and to reduce the side-effect.

In present-day Korea, a climatic change is causing various changes to the life of people and their body. The climate is more and more warm, so the internal environment of people's body is exchanging to warm. The climatic change's range is big and the speed is fast. So the harmony of human body is being destroyed and the human body's adaptation ability is becoming low. At this condition, diseases more frequently occur. So doctor must expect the occur of diseases and practice early treatment. And in present-day Korea, a life environmental change is being advanced. The life environmental change is causing big changes to the people's body and having influences to the occur of diseases. To this problem, doctor must expect and practice early treatment. This thesis would like to interpret about present-day Korea's climatic changes and life environmental changes in Korean Medicine point of view, and try to present the method of Korean Medicine early treatment. And comment on present-day Korea's early treatment method especially on health supplement or functional food and vaccination.