內經 運氣篇의 氣味 運用에 대한 硏究

A Study on the use of Gimi(氣味) in 『NaegyeongㆍUngi-pyeon(內經ㆍ運氣篇)』

In this study, the results are summarized as the followings. 1. Result in investigation of 『So-MunㆍJanggibeopsi-Ron(素問ㆍ藏氣法時論)』, the how to apply O-mi(五味) is a medical treatment for the pathological conditions that O-jang(五臟) sffuer from the influence of outside or O-jang(五臟) cannot revolve their Gi(氣). It dffer from the application of original taste(本味) which generally attached to O-haeng(五行) in sequence of five-taste(酸苦甘辛鹹) and grow the Jeong-Gi(精氣) of O-jang(五臟). And in 「Janggibeopsi-Ron(藏氣法時論)」, the how to apply O-mi(五味) to a case of Ojang-Sogo(五臟所苦) is a temporary helping to the suffering of O-jang(五臟), to the case of Ojang-Soyok(五臟所欲) is a controlling over the revolution of Gi(氣) of O-jang(五臟) with Bo-beop(補法) and Sa-beop(瀉法). The Sa-beop(瀉法) deter Ojang-Soyok(五臟所欲), but in the end helps O-jang(五臟) with their work, on the other hand it is similar to the original taste(本味) of O-jang(五臟), so combine the function of helping the Jeong-Gi(精氣) of inside. 2. In 『NaegyeongㆍUngi-pyeon(內經ㆍ運氣篇)』 the reason why the how to apply O-mi(五味) follows after the original taste(本味) of O-jang(五臟) in the case of Taegwa(太過), Bungeup(不及) of O-un(五運) and Pyeong-Gi(平氣) is that the all things(萬物), when the all things(萬物) acts by influence of O-un(五運) it reveals its character according to the original nature(本性) of 五行. In the case of Pyeong-Gi(平氣) it follows after only its original taste(本味), in the other case of Taegwa(太過) or Bungeup(不及) the mutually destructive(相克) tastes are appeared together. 3. The type of application of O-mi(五味) to reply to the change from the Taegwa(太過) or Bungeup(不及) of O-un(五運) in two. One is Ojang-sabeop(五臟瀉法) when the change caused by the Taegwa(太過) of O-un(五運), the other is Ojang-bobeop(五臟補法) when the change caused by the Bungeup(不及) of O-un(五運). And when apply the Sa-Gi(四氣), it is the principle that apply Ryang-yak(凉藥) to Mok-Un(本運), Han-yak(寒藥) to Hwa-Un(火運), On-yak(溫藥) or Yeol-yak(熱藥) to To-Un(土運), On-yak(溫藥) to Keum-Un(金運), Yeol-yak(熱藥) to Su-Un(水運) according to the general rule of change of four season(四時變化), which is the general rule. But in the case of Bungeup(不及) of Un(運) generally apply the a medicine of mild(和平)-Gi(氣). 4. Compared with O-un(五運), the Yuk-Gi(六氣) is highly effective and excessively change beacause its rise and decline appear at the shape of Gi(氣) by outside. So the application of O-mi(五味) to Yuk-Gi(六氣) is mixed the Ojang-bobeop(五臟補法) and the Ojang-sabeop(五臟瀉法) together. Of Yuk-Gi(六氣), the Ju-Gi(主氣) follows after the change of four seasons in order to O-haeng(五行) exactly, so apply Bo-beop(補法) and Sa-beop(瀉法) regularly in the same way of O-un(五運). On the other hand, the phase of change of the 客氣 is much complexible than that of Ju-Gi(主氣), so apply the method of Goyok(所苦) which can cover the extraordinary conditions, besides Goyok-bosabeop(苦欲補瀉法) in 「Janggibeopsi-Ron(藏氣法時論)」 5. Of Gaek-Gi(客氣), the Sacheon-Gi(可天之氣) and the Jaecheon-Gi(在泉之氣) are doing the role of leading the change of the year so the effect is strong, and accupying an appointed situation in time and space, so the change appears in a typical respect. Therefore, apply the Pyochi(標治) for the purpose of driving out the Sa-Gi(邪氣) quickly or saving O-jang(五臟) from suffering. In Pyochi(標治) usually use a typical taste(味) owing to the difference of time and space, it's not a general application of O-mi(五味) that described at number 4. But the principle that it can be applied the Bo-beop(補法), Sa-beop(瀉法), the method of Sogo(所苦) together at the same time is as useful as ever. And in the case of Jaecheon-Gi(在泉之氣), its effect is weaker than Sacheon-Gi(司天之氣), so apply the O-mi(五味) mainly by Bo-beop(補法). 7. Result in investigation of the composition of important prescription in 『San