『靈樞ㆍ經脈』의 구성에 관한 연구

Kim Ki wook(金基郁),Park Hyun kook(朴炫局) 대한한의학원전학회 2005 대한한의학원전학회지 Vol.18 No.2

By comparing 'Jing Mai(「經脈」)' and 'Jin Fu(「禁服」)', we are able to see that 'Jing Mai' has adopted many of its aspects from 'Jin Fu', which also enables us to conclude that 'Jing Mai' was made after 'Jin Fu', with the 'Ren Ying Cun Kou Mai Fa(人迎寸口脈法)' being considered important. 'Jing Mai' was made relatively late, during the last days of 'Xi Han(西漢)' or early days of 'Dong Han(東漢)'. Also 'Jing Mai' was written after 'Ying Qi(「營氣」)'. '12 Jing Mai' in 'Jing Mai' is based mainly on 'Yin Yang Shi Yi Mai Jiu Jing(『陰陽十一脈灸經』)' and has also referred to other meridian theories, modifying it again by theories of 'Jin Fu' and 'Ying Qi', forming the 'Jing Mai Lian Huan(經脈連環)' part. The major change in '12 Jing Mai' is that '6 Yang Jing(6陽經)' enters the abdominal and thoracic cavity, directly relating to 'Liu Fu(六腑)'. 'Ben Jing(本經)'s connection to 'Ben Zang' is referred to as 'Shu(屬)' and connection to 'Ben Zang(本臟)' is referred to as 'Lou(絡)', clarifying 'Biao Li Guan Xi(表裏關系)' inside and outslde and 'Zang Fu Xiang He(臟腑相合)' congruency. Looking at the pathological condition view of 'Jing Mai', the writer of 'Jing Mai Pian' has renewed it and has erased repeated symptoms of 'Suo Seng Bing(所生病)' that appears in 'Shi Dong Bing(是動病)'. If the wrong adoption of theories of previous generations are corrected and parts which do not comply with the text's original meaning and parts that posterities added are deleted, the ancient acupuncture theory preserved in this book is still a precious treasure.

『관자』4편과 『할관자』의 기화우주론(氣化宇宙論)

박동인(Dong In Park) 철학연구회 2009 哲學硏究 Vol.0 No.86

The goal of this article is to study the cosmology of Qi-Hua of Guan-Zi` four-chapters and Jie-Guan-Zi. And in this I also will search for reasons why continuously didn`t develop these the cosmology of qi-hua after this, and why was changed to the dualism of Dao-Qi(道氣二元論) in Lu-Shi-Chun-Qiu(『呂氏春秋』) and Huai-Nan-Zi(『淮南子』). In fact, After Lao-zi(『老子』)` Dao(道) and Yu-Zhou-Sheng-Cheng-Lun(宇宙生成論) was formed, Zhuang-Zi(『莊子』), Huang-Di-Si-Jing(『黃帝四經』), Guan-Zi` four-chapters, and Jie-Guan-Zi etc` Taoist school(道家) and Huang-Lao school(黃老學派) progressed them the expansion of meaning and the work of embodiment which is apply to society and politics. But Zhuang-Zi and Huang-Di-Si-Jing expanded the meaning focus on Lao-zi` Dao. On the other hand, Unlike these, Guan-Zi` four-chapters and Jie-Guan-Zi understanded as substitute Qi` concept for the Dao. Of course, Yet Dao and Qi(Jing-Qi精氣·Yuan-Qi元氣)` concept were in disorder, but a trial like this have a meaning in some respects which search for an answer about a question like next, that is, `how made being(有) from nothing(無)?`, or `how made physical matter of form out of metaphysical substance of formless?` Guan-Zi` four-chapters and Jie-Guan-Zi give well expression their effort for this. They filled in faults of Yu-Zhou-Sheng-Cheng-Lun before this time as explain between the world of the substance and a world of a phenomenon as a singular concept(Qi). But Their work discontinued. In Lu-Shi-Chun-Qiu and Huai-Nan-Zi, It converted as the dualism of Dao-Qi. The cause is four. The first, It could not answer a question like next, that is, `How a material Qi can created all things in the universe?` The second, As questions which were related to Wu-Xing-Xiang-Sheng-Shuo(五行相勝說) and Xiang-Sheng-Shuo(相生說) of Zou-Yan, If we explain between the world of nature and the world of human as a same mechanism, A human` willed efforts are meaningless, or decrease. Because Human only follow the law of nature. The Qi` mechanism of Guan-Zi` four-chapters and Jie-Guan-Zi is the same. The third, Meet a tendency of unify a country of at that time, Although Guan-Zi` four-chapters and Jie-Guan-Zi absorbed advantages of Fa-Jia(法家), Ru-Jia(儒家), Mo-Jia(墨家), and Bing-Jia(兵家), but they neglect human affairs` importance. Because they yet accepted the theory of Wu-Wei(無爲說) as a their political theory. On account of their a view-point like this, The theory of Qi` value which they insisted on also was perhaps reduced. The forth, On account of the monism of Qi(氣一元論) pursue equality of a social grade, It unfitted that at that time the class system, that is, the king(an emperor=a monarch)-a subject-the nation which demanded a classical difference. Specially It didn`t meet the demands of the time which ended conditions of the war situation through imperial one-man dictatorship. Therefore after this, there appears the dualism of Dao-Qi which search for the absolute power of emperor in Dao, Also show up Dong-Zhong-Shu(董仲舒)` theory which search for it in the heaven.

『素問·至眞要大論』의 ‘久而增氣’와 ‘氣增而久’의 의미에 대한 고찰

안진희(Ahn Jinhee),김도훈(Kim Do-Hoon) 대한한의학원전학회 2020 대한한의학원전학회지 Vol.33 No.4

Objectives : 이 논문의 목적은 『素問·至眞要大論』의 “久而增氣, 物化之常也, 氣增而久, 夭之由也.”의 의미를 고찰하는 것이다. Methods : 기존 注釋을 검토한 뒤 “久而增氣, 物化之常也.”와 “氣增而久, 夭之由也.”의 의미에 대해 생각해보았다. Results and Conclusions : “久而增氣, 物化之常也.”에서 久의 의미는 시간적인 요소뿐만이 아니라 精化를 의미하며, 精氣는 化生精의 되먹임 작용을 통해 精을 생산하는 데에 다시 쓰이고 이러한 일련의 과정을 거쳐서 精, 氣, 血 등의 物을 生化시킴을 의미한다. “氣增而久, 夭之由也.”는 過慾과 사계절의 順理를 거슬러 精化의 과정은 거치지 못한 채 거친 氣를 증가시킨 채로 오랜 시간이 흘러 요절하게 됨을 말한다. 또한 ‘久而增氣’의 精化된 氣는 少火와 관련되어 선순환을 이루게 하고, ‘氣增而久’의 거친 氣는 壯火와 관련되어 악순환을 반복하게 한다. 따라서 『素問·至眞要大論』의 “久而增氣, 物化之常也, 氣增而久, 夭之由也.”는 단순히 어떤 하나의 藥味를 오랫동안 多食하여 생기는 부작용이기보다는 氣의 精化 여부가 常夭를 가르는 중요한 요소이며 본 문구에 대한 올바른 해석은 현대인의 음식 섭취의 양상, 養生, 無病長壽, 治未病, 豫防 등에 있어서 중요한 의미를 전달해줄 수 있다. Objectives : The meaning of the verses ‘久而增氣’ and ‘氣增而久’ from the 『Suwen·Zhizhenyaodalun』 were studied to complement previous annotations. Methods : Based on problems uncovered in previous annotations, the verses “久而增氣, 物化之常也” and “氣增而久, 夭之由也” were examined in detail. Results & Conclusions : Previous annotations on the verse “久而增氣, 物化之常也” have conflicting opinions. Therefore, related contents in the 『Huangdineijing』 were examined to resolve and complement existing interpretations. The meaning of ‘久’ in the phrase “久而增氣, 物化之常也,” not only has a temporal meaning but also refers to the Jing process[精化｣. The Jing process is where the Jing Qi is used to produce Jing through a feedback process that results in enlivening materials such as Jing, Qi, and Blood. The phrase “氣增而久, 夭之由也” refers to an early death caused by expansion of rough Qi that has failed to go through the Jing process because of excessive greed and failure to follow the seasonal principle. These phrases from the 『Suwen·Zhizhenyaodalun』 reminds us that the Qi’s Jing process is an important factor in determining longevity, shedding new light on themes such as the pattern of food intake, cultivation, longevity, treating before illness, prevention, etc., for today.

『管子』 4篇과 『鶡冠子』의 氣論 비교를 통한 원시도가 자연관의 사회정치적 변용양상 연구

김예호(Kim, Yea-ho) 한국동양철학회 2010 동양철학 Vol.0 No.33

본 논문은 『관자』 4篇과 『할관자』의 氣論을 비교 분석하는 가운데 기존 황로학 연구의 문제점을 고찰한다. 기존의 황로학 연구는 대체로 道法論의 범주에서 제한적으로 진행됨으로써 황로문헌들에 내재된 각각의 고유한 사상적 색채를 규명할 수 없었다. 이러한 황로학에 대한 제한된 이해는 秦을 전후한 시기의 중국고대철학사를 先秦 문화의 전수와 유통 과정으로 이해하는 결과를 낳는다. 그러나 황로학이란 시대상황의 변화를 직접 반영할 수 있는 새로운 철학적 개념을 제시하며 후대에 先秦 諸子哲學을 새롭게 재창출한 학문이다. 4篇과 『할관자』는 공통적으로 원시도가의 道論을 계승하지만 각기 고유한 방식으로 그 사회적 확장가능성을 탐색한다. 4篇과 『할관자』는 道와 氣의 소통을 통한 자연과 사회의 유기적 연관성을 강조한다. 즉, 4篇과 『할관자』의 氣개념은 원시도가 자연관(道論)에 대체할만한 새로운 개념을 창출한 것이다. 4편의 精氣개념은, 세계를 구성하는 원리적 개념과 구체적인 물질적 개념을 통일적으로 결합시킨 철학개념이다. 특히 『할관자』에서는 先秦 著作 중에서 최초로 元氣 개념을 제시한다. 元氣 개념은 우주생성의 근원과 원리에 質料的 의미를 더하여 道論에 대한 實際的 解釋을 시도한 것이다. 4篇의 道論은 體道에 필요한 氣를 축적하기 위하여 인식주체의 끊임없는 수양을 요구한다. 『할관자』의 天은, 총체적인 의미에서 一體로 묘사된 ‘天’으로 ‘君主’이자 ‘一人’이다. 『할관자』는 자연관의 범주에서 세계의 근원인 ‘一’을 元氣로, 정치철학적 범주에서 사회질서의 근원인 ‘一’을 군주로 묘사하는 가운데, 天을 자연과 사회를 소통하는 총체적인 의미에서 사용한다. 『할관자』에서 강조한 이상적인 君主(統治者)像은 자연과 사회를 화해시키며 정치적 문제를 해결하는 중심적 존재이다. 우주생성의 근본원리에 質料的 의미를 부여한 4篇의 精氣論과 『할관자』의 元氣論은 후대 황로학을 비롯한 중국철학 발전에 새로운 동력을 제공한다. 또한 4篇과 『할관자』의 氣論은 秦.漢 이래 氣본위의 유물론적 우주생성론을 형성하는 데 직접적인 영향을 미친 철학적 토대이다. I want to study the problem of Huang-Lao thought, comparing and analyzing its the Qi-theory about The Four Treatises of Guan Zi and He-guan-zi in this thesis. Because the established Huang-Lao thought is limited in Dao-Fa theory, we can't examine its own theory color in Huang-Lao literatures. This ristricted comprehension about Huang-Lao theory is connected the cultural transmission and the circulation of the old chinese philosophy in pre-Qin. But Huang-Lao thought paved the way for its theory to reproduce pre-Qin all classes of philosophers newly, through the theory development in the change of the phases of the age. The Four Treatises of Guan Zi and He-guan-zi succeed to the Dao-theory of ancient Daoist commonly, and of its own method, they search for the possibility of the social expansion. The Four Treatises of Guan Zi and He-guan-zi emphasizes on the organic relation and communication of the nature and society in Dao and Qi. Namely, The Qi concept of The Four Treatises of Guan Zi and He-guan-zi, it produces the new concept that substitutes the natural view(Dao-theory) of the ancient Daoism and it grows. The Jing-Qi concept in the Four Treatises of Guan Zi is to grope for a philosophical idea to unite principle idea composing the world with detailed and material idea uniformly. Especially He-guan-zi, it shows yuanqi view for the first time in pre-Qin literatures. The presentation of yuanqi also, tries out the true interpretation on Dao-theory adding material meanings on the origin and principle of a universe formation. And the characteristic of epistemology in the Four Treatises of comprehension Tao-theory requires continuous mental culture of a recognizing subject to accumulate Qi. The ideal ruler image in He-guan-zi is a main being who is compromising a nature with a society and solving a political matter. Tian in He-guan-zi in general meaning, Tian is One, a ruler, and one person. In the nature view, He-guan-zi expresses one of world essence as yuanqi, in the political view, it expresses one of social order essence as a ruler, it uses Tian as general meaning connecting a nature with a society. The Jing-qi theory of The Four Treatises of Guan Zi and the Yuan-qi theory of He-guan-zi that has the meaning of the materials about the original theory of the universe formation, offers the new developmental energy for the chinese philosophy including Huang-Lao school. And The Qi-theory of The Four Treatises of Guan Zi and He-guan-zi, it paved the way for its philosophy directly forming a materialism universe formation of a basic qi since Qin and Han.

『東醫寶鑑』의 精氣神 養生法과 그 특징

정창현,백유상,위보영,장우창 대한한의학원전학회 2017 대한한의학원전학회지 Vol.30 No.1

Objectives : Various cultivation methods can be found suggested in Donguibogam(東醫寶鑑)·Naegyeongpyeon(內景篇) ranging from Juchenhwahu(周天火候), massage(按摩), physical and breathing exercise(導引), fetal breathing(胎息), clicking teeth(叩齒), saliva swallowing(嚥液), sounding the celestial drum(鳴天鼓), Six words(六字訣), Seven step(七星步), God pillow method(神枕法), and Taoism. Methods : The cultivation methods in Donguibogam are mainly found in the first volume of Naegyeongpyeon, and some can be discovered in Oehyeongpyeon(外形篇) and Japbyeongpyeon(雜病篇). This paper aims to study the system and special features of the cultivation methods that unfold within the first volume of Naegyeongpyeon. Results : Donguibogam’s cultivation methods are Jing-Qi-Shen cultivation method(精氣神養生法), and Naegyeongpyeon’s Sinhyeong(身形) can be described as a collection of general remarks, and Jing(精), Qi(氣), and Shen(神) is dealt individually. The condition for Jing culvation is not to spill sperm, Qi cultivation is to control the breathing, and Shen culviation is having a calm mind. Conclusions : The Jing-Qi-Shen cultivation method of Donguibogam revolves around Taoism integrated with Buddhism. It places importance in the cultivation of the Inner Center(內丹), and emphasizes Shen in particular among Jing, Qi, and Shen.

『황제내경(黃帝內經)』에서 진기(眞氣)를 통한 자연치유력 시스템

김명주 인문사회 21 2020 인문사회 21 Vol.11 No.5

본 연구의 목적은 『황제내경(黄帝内經)』에서 진기(眞氣)를 통한 자연치유력 시스템의 물질, 장소, 발현 방법, 메카니즘의 시스템을 고찰하는 것이다. 이를 위해 먼저 진기(眞氣)와 자연치유력에 관한 이론적 배경을 살펴보았다. 진기의 자연치유력 시스템은 의가(醫家)의 정기신 발현물질과 도가(道家)의 삼단전 발현장소가 배합되어 조화를 이룰 때 작용하였다. 본 연구를 통해 얻은 결과는 비움과 채움의 호흡방법을 통하여 내면의 평화 상태에 이르게 되면 자연에서 부여받은 진기의 자연치유력이 삼단전의 발현장소에서 솟아나 수승화강의 메카니즘으로 ‘물질-에너지-의식’ 차원의 정기신 물질로 발현되는 것으로 분석되었다. 이로써 자연을 본받고 천진함을 귀하게 여기는 이상적인 인간상 진인(眞人)이 되며, 인체는 건강과 질병치유 그리고 항노화 방면까지 진기를 통한 자연치유력 시스템이 형성되는 것이다. 본 논문은 체력 향상의 육체적 차원에 해당되는 하단전 精의 활성화를 증명하지 못한 한계가 있다. 앞으로 진기의 자연치유력 시스템을 과학화하여 동양의학의 우수성을 대중화할 수 있는 지속적인 후속연구가 필요하다. The purpose of this study is to examine the system of the material, place, expression method, and mechanism of the natural healing power system through Genuine-Qi in Huang Di Nei Jing (黄帝内經). To this end, the theoretical background of Genuine-Qi and natural healing power was examined. Genuine-Qi’s natural healing power system worked when the expression of the Yijia (醫家) and the Taoists’(道家) three-elixir-fields expression site are mixed and harmonized. The result obtained through this study is that when the inner peace state is reached through the breathing method of emptying and filling, the natural healing power of the Genuine-Qi given by nature springs up from the place of the three-elixir-fields, and is expressed as a substance of Jing-Qi-Shen in the dimension of ‘material-energy-consciousness’ through the mechanism of water-ascending and fire-descending. As a result, the human body becomes an ideal human being as Genuine-human who values ​​innocence and imitates nature, and the human body forms a system of natural healing power through Genuine-Qi in the areas of health, disease, healing, and anti-aging. This research has a limitation in that it cannot prove the activation of the lower extremity, which is the physical dimension of physical strength improvement. In the future, continuous follow-up research is needed to popularize the excellence of oriental medicine by scientifically developing Genuine-Qi’s natural healing power system.

조선 전기 주요 의서에 나타난 정서의 질병에 대한 인식: 탈영(脫營)과 실정(失精)을 중심으로

김성수 연세대학교 의학사연구소 2021 연세의사학 Vol.24 No.2

In the history of East Asian medicine, it has long been understood that the body and soul are connected and that they become the cause and result of a disease, respectively. From the past, it was believed that human emotion, which manifested as qi qing (七情, seven passions), affected the spirit stored in Wu zang Liu fu (五臟六腑, five zang-organs and six fu-organs) and consequently caused shinbyeong (神病, mental illness) or qi qing shang (七情傷, damages caused by seven passions). For example, it was believed that tuo ying (脫營, exhaustion of nutrient qi 氣), which refers to a disease that develops when a person who was once noble undergoes a change of social position to the lowly, and shi jing (實情, loss of essence), a disease suffered by a person whose financial position changes from the rich to the poor, were caused by the combination of human emotion and social factors. Tuo ying and shi jing began to be discussed in Nei jing (內經, Internal Classic, 457BC-221BC), an ancient medical scripture, but they seem to have later disappeared from medical history for a while. During the period from Zhu bing Yuan hou lun (諸病源候論, Treatise on Cause and Manifestations of Various Diseases, AD610) to Tai ping Sheng hui fang (太平聖惠方, Taiping Holy Prescriptions for Universal Relief, 992), tuo ying was not mentioned at all, and shi jing was used with a different meaning from that used in Nei jing. However, after tuo ying was specified as one of the symptoms of xu lao (虛勞, consumptive disease) in Sheng ji Zong lu (聖濟總錄 : Comprehensive Recording of Sage-like Benefit, 1117), it came to occupy one part, though small, of medical writing. The emergence of tuo ying has medical significance in two principal ways. As originally intended in Nei jing, therapy incorporating human affairs was used together with the refinement of diagnosis. Discussions about tuo ying, which first developed in China, were transmitted to the Joseon Dynasty. No trace of tuo ying can be found in Hyangyak jipseongbang (鄕藥集成方, Compendium of Formulas from the Countryside, 1433), which was published in the early Joseon Dynasty. Tuo ying was first mentioned in Uibang yuchwi (醫方類聚, Classified Collection of Medical Formulas, 1477), which was published after the Joseon Dynasty actively accepted more advanced medicine, and then the theme of tuo ying began to appear more frequently in Euilim Chwalyo (醫林撮要, Synopsis of the Essentials from the Medical World, 1580?). By the publication of Dongui Bogam (東醫寶 鑑, Treasured Mirror of Eastern Medicine, 1613), tuo ying became distinguished from the xu lao described in the medical books of Sheng ji Zong lu, and it was included in the nei shang (內傷, internal wound). Moreover, it is a symptom that matches the goal of Dongui Bogam, which emphasized training theory. Tuo ying settled as one of mental illness, based on the debate of jeong-ki-shin (精氣神, essence, qi, spirit).

明末淸初 江南 어느 여성의 삶

김원희(Kim, Won Hee),이종무(Lee, Jong Mu) 한국중어중문학회 2015 中語中文學 Vol.60 No.-

Shang Jing-Lan(1605-1676) is one of the most famous and important female writers in the Ming-Qing Transition. This article is mainly focussed on Shang Jing-Lan’s life course in husband’s diary and Ming loyalty in her poetry. Shang Jing-Lan received the good home education since childhood and married the famous litterateur Qi Piao-Chia(1602-1645). This couple lived in south of Yangtze River. During the late Ming Dynasty, this happy couple lived an extremely affluent life in fertile land. In the Qi’s diary we can understand Shang Jing-Lan share with Qi Piao-Chia’s official career and garden life. Qi’s garden was actually broadly applied in Ming literati garden. In her widowed times, Shang Jing-Lan expressed her Ming-Qing female loyalty in her poetry. Shang Jing-Lan presented the traditional viewing angle about Ming-Qing Transition. this article investigates Shang Jing-Lan’s poetry, focus on the Ming-Qing female loyalist emotion.

『황제내경(黄帝内經)』에서 생명의 정기신(精氣神)을 통한 헬스케어

김명주 인문사회 21 2020 인문사회 21 Vol.11 No.4

The purpose of this study is meaningful to suggest a natural healing health care plan that can be easily done by anyone through regular spirit from Huang Di Nei Jing. To this end, first deal with the overall overview of Jing-Qi-Shen, and on this basis, any of the various alternative therapies that can express natural healing power through Samdanjeon (三丹田), a place of natural healing power, and Jing-Qi-Shen, the source of life, presented the health care plan that is the easiest and most effective. The results obtained through this study showed that “Laughs” from the lower stages of Jing (精) is the body-activated healthcare, and “Breathing” from the middle stage of Qi (氣) is the health care that governs the mind, “Meditation” from the top stage of Shen (神) is the health care of Insight to express the natural healing power of the body and mind to achieve complete health. Based on the results of this study, it will be contributed to the scientific and popularization of Oriental medicine by revealing the mechanism of maintaining healthy life activities along with natural healing power through the verification of scientific research indicators of immunity, autonomic nerves and hormones in the human body which are about laughter, breathing, meditation health care of Jung-Qi-Shen, the source of life. 본 연구의 목적은 『황제내경(黄帝内經)』에서 정기신을 통한 누구나가 스스로 쉽게 할 수 있는 자연치유력의 헬스케어 방안을 제시하는데 의의가 있다. 이를 위해 먼저 정기신에 관한 전반적인 개요를 다루고, 이 기초 상에서 자연치유력이 솟아나는 장소인 삼단전(三丹田)과 생명의 근원인 정기신 배합을 통하여 자연치유력을 발현시킬 수 있는 다양한 대체요법 중 누구나 스스로가 가장 쉽게 할 수 있으며 최고의 효과를 낼 수 있는 헬스케어 방안을 제시하였다. 본 연구를 통해 얻은 결과는 정(精)의 하단전에서 “웃음”은 신체(body) 활성화 헬스케어, 기(氣)의 중단전에서 “호흡”은 마음(mind)을 다스리는 헬스케어, 신(神)의 상단전에서 “명상”은 통찰력(insight)의 헬스케어로 자연치유력을 발현시켜 몸과 마음이 온전한 건강을 이룰 수 있는 것이다. 본 연구결과를 토대로 생명의 근원인 정기신의 웃음, 호흡, 명상의 헬스케어에 대한 인체내의 면역력, 자율신경과 호르몬방면의 과학적인 연구 지표검증을 통하여 자연치유력과 더불어 건강한 생명활동을 유지하는 메커니즘을 밝혀 동양의학의 과학화와 대중화에 이바지 할 것이다.

談論≪東醫寶鑒≫的精·氣·神養生論

신진식 ( Shin Jin-sik ) 동양철학연구회 2017 東洋哲學硏究 Vol.92 No.-

本文的硏究目的旨在探索≪東醫寶鑑≫養生論的基礎與方法。 因此, 在文中在對≪東醫寶鑑≫養生思想的基礎-精·氣·神進行分析後, 將以此爲基礎探討≪東醫寶鑑≫的具體養生法, 卽探討≪東醫寶鑑≫中爲保精揭示了?些方法, 導引氣的具體養生方法是什?, 爲保養神提出了什?具體方法等。最後希望≪東醫寶鑑≫養生法能勾成爲健康生活硏究的新領域, 同時筆者也試圖努力通過≪東醫寶鑑≫養生修煉的具體化將其至擴大爲精·氣·神的身體修行。 ≪東醫寶鑑≫以人體的三寶精·氣·神理論爲基礎, 形成了保護這三要素以養生命之根本的獨特養生思想, 其養生法實踐分爲重視身體的養生和以身體運動爲中心的養生兩種。 ≪東醫寶鑑≫養生思想中將修煉精·氣·神的身體活動看做是修煉身體和心的活動。 身體不是惰性的,而是感受的主體。 身體在精方面發生問題的話,氣和神也會發生問題,氣方面發生問題的話,精和神也會發生問題。 身體雖然是精·氣·神作用的基礎,但是如何修煉身體也會導致精·氣·神發生變化。 幷且保養精的身體修行能勾讓腎臟和五臟六腑變健康,保養氣的身體修行可以讓身體的氣血循環變得通暢,保養神的身體修行可以“治心”讓元氣變得充盈。 ≪東醫寶鑑≫所揭示的養生觀是樹立正確倫理觀, 卽漢方醫學的本質是倫理道德, 根據倫理道德的實踐, 調整氣的流通, 預防、治療疾病。 ≪東醫寶鑑≫養生思想的象征―“身土不二”精神雖然吸收了道敎中的?多思想與方法論, 但是實質上≪東醫寶鑑≫可以說是在韓國傳統身心修養法卽仙術思想的基礎上完成的具有韓國特色的韓國珍貴文化遺産。 The purpose of this study is to explore the basis and method of "Dongyibogam" health theory. Therefore, in the article on "Dongyibogam" health thought foundation - Jing精- Qi氣- Shen神after the analysis will be based on the specific regimen "Dongyibogam", namely "study which method reveals Baojing Dongyibogam", what is the specific method of health guidance gas the proposed what specific methods for the maintenance of Shen. The last hope of "Dongyibogam" regimen can become a new field of healthy life, specifically at the same time I also tried to work through the "Dongyibogam" health practitioners will expand to the fine, gas, Shen's spiritual body. "Dongyibogam" in human Jing, Qi, Shen Sambo theory as the foundation, formed the unique thoughts of protection of the three elements to support the basic of life, the health law practice is divided into physical health and attention to body movement as the center of health two. The physical activity of practicing Jing, Qi and Shen is regarded as the activity of practicing body and mind. The body is not inert, but the feelings of the subject. When the body has problems in the essence, Qi and Shen will also have problems, and if there is a problem in the air, the essence and the Shen will also have problems. Although the body is the essence of the essence of Qi, Qi and Shen, but how to practice the body will also lead to changes in essence, gas and Shen. Maintenance and fine body practice can make kidney health maintenance and the viscera, gas body practice can let the body's blood circulation becomes smooth, maintenance of the body of Shen practice can "cure heart" to become rich vitality. "Dongyibogam" reveals the concept of health is to establish the correct ethics, namely the essence of Chinese medicine is based on ethics, ethical practice, adjust the air circulation, prevention and treatment of diseases. "Dongyibogam" thoughts of symbol - body soil Fuji spirit although absorbed in Taoism many thoughts and methodology, but the essence of "Dongyibogam" can be said to be based on the traditional Korean culture method is magic on the ideas of the characteristics with South Korea South Korea precious cultural heritage.