명리원전 『命理正宗』에 함축된 病藥사상 고찰

Abstract

In the late Ming Dynasty of China, Jangnam(張楠) pointed out the errors of the theory, japyeongmyeongli, from an analytical and critical perspective and tried to correct and improve the theory. As part of his efforts, Jangnam, in his book, 『Myeongrijeongjong (命理正宗)』, presented byeongyak(病藥) principle (method of illness and medication) in full extent. Although the byeongyak principle has been already employed in many other literature including 『Yeonhaejapyeong (淵海子平)』, 『Myeongrijeongjong 』 was the first literature to name it as byeongyak principle and organize its ideas. The byeongyak principle (method of illness and medication) bases on the phrases of 『Oeondokbo (五言獨步)』 that “It is nothing special that one never gets sick and becomes valuable only in the face of an illness. If an illness is removed in the constitution of Sajupalja, wealth and happiness are accompanied together(有病方爲貴, 無傷不是奇, 格中如去病, 財祿喜相隨)”. In addition, four illnesses(彫枯旺弱) potentially occurring in the original constitution of palja were listed and explained along with four medications(損益生長) of them. Jangnam’s byeongyak principle contradicts to the existing balancing theory of japyeongmyeongli because sajumyeongli had a different perspective on what the balancing was. Jangnam’s byeongyak principle, too, seeks balancing but the focus is not on balancing the entire saju based on the thing or ten celestial stems of birthday, the main part of sajupalja; but its focus was on the utilized gods by the ten celestial stems. For this reason, if the utilized gods got sick, the relationship between the main focus and secondary focus were reversed in trying to treat the illness. It is deemed that this is because of the gap in the theoretic frame and viewpoints between the classical japyeongmyeongli and contemporary japyeongmyeongli.