• Korean Journal of Oriental Medicine
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• v.2 no.1
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• pp.381-401
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• 1996

The diagnostic requirements were suggested and explained regarding the systems of differentiation of syptoms and signs in the second year study of standardization and unification of the terms and conditions used for diagnosis in oriental medicine. The systems were as follows : -differential diagnosis according to condition of body fluid, differentiation of syndromes according to the state of qi and blood, differential diagnosis according to reletive excessiveness or deficiency of yin and yang(氣血陰陽津液辨證) -differentiation of diseases according to pathological changes of the viscera and their interrelation(臟腑辨證) -analysing and differentiating of febrile diseases in accordance with the theory of the six channels(傷寒辨證) The individual diagnosis pattern was arranged by the diagnostic requirements in the following odor : another name(異名), notion of diagnosis parrern(證候槪念), index of differentiation of syptoms and sings(辨證指標), the main point of diagnosis(診斷要點), analysis of diagnosis pattern(證候分析), discrimination of diagnosis pattern(證候鑑別), a wayof curing a diseases(治法), prescription(處方) , herbs in common use(常用藥物), dieases appearing the diagnosis pattern(常見疾病), documents(文獻調査). This study was carried out on the basis of the Chinese documents and references.

• Herbal Formula Science
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• v.13 no.2
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• pp.141-151
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• 2005

From the tuberous root of Aconitum carmichaeli Debx.(Ranunculaceae), the main root is called as common monkhood mother root and the later root is called as the prepared aconite root. From the prepared aconite root. Looking at the processing method of the prepared aconite root, it is divided into Yeombuja (prepared aconite root processed in salt) and heuksoonpyeon (baekbupyeon) following the processing method after removing the soil and this is a way of processing the prepared aconite root without damage it. The recently produced raw prepared aconite root is easily damaged, thus it shall be preserved in salt to have the crystal shape on the surface of the prepared aconite root and store and transport in firmly solidified yeombuja condition. Therefore, yeombuja shall remove the salt before use and requires processing for use but heuksoonpyeon or baekbupyeon may use immediately. For the succession of the unique processing techniques of our ancestors, there has to be studies on the techniques. Prepared aconite root is generally used as holy medicines to cure the yang depletion syndrome, kidney-yang deficiency syndrome, and obstruction of qi in the chest syndrome. However, they are the substances with toxicity. It is contemplated that the contents of processing are broadly understood through the document on the processing method, and based on such foundation, the systematic set and proof on the documents are made along with the addition of the contemporary scientific theory and technology to develop the traditional processing technology to maximize the treatment effect and safety of prepared aconite root. In this study, the historic data and records on the processing method of latteral root of aconitum carmichaeli Debx will be rearranged to contribute to the standardization of medicinal herbs, maximization of efficacy and minimization of the side effects.

• Journal of Physiology & Pathology in Korean Medicine
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• v.26 no.1
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• pp.10-18
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• 2012

In this paper, to find out how different the treatment of special individuals named 'old people' is with that of ordinary cases, Dongeuibogam(東醫寶鑑) was chosen as the study material and some parts in it where the symptoms of old people in the same disease category were treated in different ways were excerpted to analyze the tendency of pathological symptoms and prescriptions in the physiological perspective. As the result of analysis on the parts in Dongeuibogam(東醫寶鑑) where the old people were treated in different ways, it turned out that 65 prescriptions were used in 24 pathological symptoms. The 24 symptoms are included mainly in chapters of 'inner view(內景)' and 'outer form(外形)'. They are including the pathological symptoms which had been presented as general geriatric symptoms and also seems to have added other symptoms which should be clinically reflected in the specialty of treatment for geriatric diseases. The 65 prescriptions are also recorded mainly in chapters of 'inner view(內景)' and 'outer form(外形)'. The herbs used for them were sweet and warm herbs such as Rehmannia glutinosa (Gaertner) Libosch(熟地黃), Angelica gigas Nakai(當歸), Panax ginseng C. A. Mey(人蔘) and Atractylodes macrocephala Koidz(白朮) that can support the essence blood of liver and kidney and the energy of spleen, lung and stomach. Those herbs could be added or subtracted according to the symptom. It seems to have resulted from the treatment method that old people was applied to old people in consideration of their physiological features. When the 24 symptoms and 65 prescriptions for geriatric diseases different from ordinary ones in Dongeuibogam(東醫寶鑑) were considered in the physiological view point, it could be seen that each pathological symptom was manifested as a exhaustion of kidney qi(腎氣枯渴) which was a characteristic physiologic state of old people. Through this, it could be seen that the use of prescriptions was also made to mitigate the body fluid deficiency(津液不足), the kidney yin inner heat(腎陰內熱), the heart spirit void and loss(心神虛損), the kidney yang deficiency(腎陽不足), the spleen failing in transportation(脾失健運), the spleen yang deficiency(脾陽不足), the liver fire inner movement(肝火內動) and the lung energy void and loss(肺氣虛寒).

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.35-48
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• 2004

The third teachings of Confucianism, Buddhism, and Taoism have been coexisted and had effect on the oriental spirits for long times. The doctrines of the Confucianism, the Buddhism, and the Taoism are represented as 'moral culture', 'practice', and "training" respectively. The practices of three teachings had individual ways. But in the late Han-dynasty, they had coexisted and effects on one another, then finally had been united since the Song-dynasty. The Confucianism, which advocated "xiū-jǐ-zhì-rén(修己治人: Practising oneself and controlling others)" and "nèi-shèng-wài-wáng(內聖外王: Establishing natural law in oneself and presenting it to others)", put an emphasis on the practice for personality by "Kŏgzĭ(孔子)" and "Mèngzĭ(孟子)". For example, the practices of "Yăng qi(養氣)", "Jìn Xīn(盡心)", and "Cún Xīn(存心)" reflect this doctrines. In the Song-dynasty, "Zhū-xī(朱熹)" established the 'New Confucianism', the study of "Jū-Jìng-qióng-lĭ'", which put an equality with "human nature" and natural law. It is so-called as "Seong-li-hark" in Korea. Therefore, it came to life again by emphasizing 'jīng-shì: Ruling the world' and "moral culture". The Taoism, which pursued "yán-mìng-cháng-shòu(延命長壽: Maintenance of a Scanty existence long life)" and "dào-tōng-shén-xian"(道通神仙: Spiritual awakening Shén-Xian), originally put an emphasis on the practice of body and mind. For example, "Lăozi(老子)" and "Zhuāngzĭ(莊子)" suggested "bāoyī(包一)", "Shŏuyī(守一)", and "Zuòwàng(坐忘)". After the religious body of the Taoism had been established, "Gè-hóng(葛洪)" accomplished the "Nèidān(內丹)" and "Wàidān(外丹)" as practice methods. As times went over, the "Nèidān(內丹)" of "Yăng-Shēng-Wŭ-Dà-Yāo(養生五大要)" including "bì-gŭ(辟穀)", "fú-qì(服氣)", "dăo-yĭn(導引)", "fáng-zhōng(房中)", and "fú-ěr(服餌)", has been the mainstreams for practice. Since the Song dynasty, "sān-jiào-hé-yī-sī-xiǎng(三敎合一思想: Three Teachings are the each other same thoughts)" had been put on emphasis and the three teachings were effected one another, and all of them attached importance to practical training. Therefore, the practice ways in civil societies have been mixed, the origins of them are difficult to divide definitely. The Korean society also has the vague origins of them and reflects the theses historic traditions.

• The Journal of Dong Guk Oriental Medicine
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• v.4
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• pp.1-23
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• 1995

The aim of this study is to compare the diseases which are in the Sun Woo-Yees charts with the diseases which are in the medical books excavated in MA WANG TEI(馬王堆), "YOUNG COO(靈樞)" and "SO MUN(素問)", and to investigate their interactions. The results obtained are as follows : 1. JOE(疽) which is made in stomach and bowels is not found at the medical books excavated in MA WANG TUI(馬王堆), "YOUNG COO(靈樞)" and "SO MUN(素問)". JOE(疽) which is made on the breast is similar to JOE(疽) which is made on the chest of "YOUNG COO(靈樞)". 2. It is said in Sun Woo-Yee(淳于意)'s charts that mental depression blocks up the circulation of Kl(氣), and it is the same viewpoint of "YOUNG COO(靈樞)"and "SO MUN(素問)". 3. The POONG GYUL(風厥) and the YOUL GYUL(熱厥) that are found in the Sun Woo-Yee(淳于意)'s charts is similar to those of "SO MUN(素問)", but different from those of "YOUNG COO(靈樞)". 4. It is regarded that YONG SAN(涌疝) in the Sun Woo-Yee(淳于意)'s charts is similar to the COONG SAN(퇴산) in "SO MUN(素問)", KI SAN(氣疝) in the Sun Woo-Yee(淳于意)'s charts is related to the TUI SAN(癡疝) of the medical books excavated in MA WANG TUI(馬王堆), "YOUNG COO(靈樞)" and "SO MUN(素問)", MO SAN(牡疝) in the Sun Woo-Yee(淳于意)'s charts is considered PE SAN(肺疝) and PE POONG SAN(肺風疝) in "SO MUN(素問)", but more and deeper study is required. In the change of the terms ; from TUI SAN(癡疝) to TUI SAN(퇴산), from PYUN SAN(偏疝) to HO SAN(狐疝), it can be guessed that the terms changed, as new doctrines were introduced and reorganiged with the development of the medical theory. 5. POONG BI in the Sun Woo-Yee(淳于意)'s charts is not found in "YOUNG COO(靈樞)", but it is similar to DAN FEVER(단열) in "SO MUN(素問)". It is regareded that PE SO DAN(폐소단) in the Sun Woo-Yee(淳于意)'s charts is the same as that of "YOUNG COO(靈樞)". 6. DONG PUNG in Sun Woo-Yee(淳于意)'s charts is not found in "YOUNG COO(靈樞)"and "SO MUN(素問)", but it seems like DONG SOEL(洞泄) in "YOUNG COO(靈樞)". It is regareded that the DONC PUNG(동풍) in the Sun Woo-Yee(淳于意)'s charts was at first changed into DONG SOEL(洞泄), and later differentiated into DOHG SOEL(洞泄) and SON SOEL. 7. In the Sun Woo-Yee(淳于意)'s charts, the treatment of the decayed tooth had the classification of the right and left, seeing cauterization with moxa on SU YANG MYOUNG MAEK(手陽明脈), it is considered that the tooth was decayed in the lower right. region. A tooth was related to QI MAEK(齒脈) and BI YANG MYUNG MAEK(臂陽明脈) in the early stage, but gradually was related to not only SU YANG MYUNG MAEK(手陽明脈) but also JOK YANG MYUNG MAEK(足陽明脈), JOK SO YIN MAEK(足少陰脈), JOK TAE YIN MAEK(足太陰脈), and in regards to the tooth and KYUNG MAEK(經脈), "YOUNG COO(靈樞)" emphasised the course of the KYUNG MAEK(經脈), "SO MUN(素問)" emphasised the attachment of the five elements. 8. In regards to BI(痺), the importance of the five elements theory given in the Sun Woo-Yee(淳于意)'s charts is similar to that of "SO MUN(素問)", and "YOUNG COO(靈樞)" and the medical books excavated in MA WANG TUI(馬王堆) give the same importance to the Kyung MAEK(經脈) theory. 9. The explanation of the irregular menstruation in the Sun Woo-Yee(淳于意)'s charts was fundamentally similar to that of "SO MUN(素問)", but it shows the another theory that can not found in "SO MUN(素問)".

• Journal of Society of Preventive Korean Medicine
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• v.3 no.1
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• pp.125-145
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• 1999

The effects of Wang-ttum, Magnetic Water, Magnetic field and Sibjeondaebotang on hemodynamics in sleep deprivation were studied. The results as follows; 1. In case of Wang-ttum operated group, significant changes were observed at 12 p.m., 2 a.m., 4 a.m. in maximum blood pressure for the first and second overnight stay and at 2 a.m. for the third and, respectively, average blood pressure at 12 p.m., 2 a.m. for the 1st and 2nd overnight stay, minimum blood pressure at 10 p.m.. 12 p.m.. 2 a.m. for the 1st overnight stay and at 10 p.m., 12 p.m. for the 2nd and at 12 p.m. for the 3rd, pulse rate at 12 p.m., 2 a.m., 4 a.m., 6 a.m., for 1st and 2nd and at 2 a.m., 4 a.m. for the 3rd and 4th, TP-KS at 12 p.m., 2 a.m., 4 a.m., 6 a.m. for the 1st and 2nd and at 2 a.m., 4 a.m., 6 a.m. for the 3rd, PRP at 10 p.m., 12 p.m., 2 a.m., 4 a.m., 6 a.m. for the 1st and 2nd and at 12 p.m., 2 a.m., 4 a.m. for the 3rd and at 2 a.m., 4 a.m. for the 4th, TPR at 10 p.m., 12 p.m., 2 a.m., 4 a.m., 6 a.m. from 1st to 4th overnight stay. 2. In case of taking magnetic water group, significant changes were observed at 2 a.m., 4 a.m. in pulse rate for the 1st overnight stay and, respectively, PRP at 2 a.m. for the 1st, TRP at 10 p.m., 12 p.m., 2 a.m., 4 a.m., 6 a.m. for the 1st and 4th. 3. In case of attaching magnet group, TPR was significantly observed at 10 p.m. for the 1st overnight stay. 4. In case of medicating Sibjeondaebotang group, significant changes were observed at 10 p.m., 12 p.m., 2 a.m., 4 a.m., 6 a.m. in maximum blood pressure for the 1st and 2nd overnight stay and at 12 p.m., 2 a.m., 4 a.m., 6 a.m. for the 3rd and at 2 a.m., 4 a.m., 6 a.m. for the 4th and, respectively, average blood pressure at 10 p.m., 12 p.m. for the 1st and 2nd and at 10 p.m. for the 3rd and 4th, minimum blood pressure at 10 p.m., 12 p.m. from 1st to 4th, pulse rate at 2 a.m., 4 a.m., 6 a.m. from 1st to 3rd and at 2 a.m., 4 a.m. for the 4th, TP-KS at 10 p.m., 12 p.m., 2 a.m., 4a.m., 6 a.m. for the 1st and at 10 p.m., 2 a.m., 4 a.m., 6 a.m. for the 2nd and at 2 a.m., 4 a.m., 6 a.m. for the 3rd and at 6 a.m. for the 4th, PRP at 12 p.m., 2 a.m., 4 a.m., 6 a.m. for the 1st and at 10 p.m., 12 p.m., 2 a.m., 4 a.m., 6 a.m. for the 2nd and 3rd and at 12 p.m., 2 a.m., 4 a.m., 6 a.m. for the 4th, TPR at 10 p.m., 12 p.m., 2 a.m., 4 a.m., 6 a.m. from 1st to 4th. As mentioned obove, the effects of Wangttum and Sibjeondaebotang on hemodynamics in sleep deprivation were observed both the impulse of SIM-YANG and mutual function of QI-HYOL. The effects of Magnetic water and Magnetic field were observed the side of mutual function of QI-HYOL.

• Journal of Physiology & Pathology in Korean Medicine
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• v.16 no.1
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• pp.32-44
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• 2002

Gu-Chang is a disorder characterized by recurring ulcers confined to the oral mucosa. Despite much clinical and research attention, the causes remain poorly understood. In this paper, we will compare Gu-Chang with Recurrent Aphthous Stomatitis(RAS) in order to know what is the similiarity between Gu-Chang and RAS. So we will arrange various oriental and western medical literatures which are important. As a result of arrangement of the causes, symptoms and therapys of Gu-Chang, we can conclude through the studies as follows. 1. The etiologies of Gu-chang are following. In the Sthenia syndrome, there are evil heat of external factor, heat of heart and spleen, insomnia, heat of upper warmer, stress and diet, heat of lung and heart, excessive heat of upper warmer, inappropriate food intake, heat conveyance of organ, heat of stomach merdian, moistured heat of spleen and stomach and stasis of liver energy. In the Asthenia syndrome, there are deficiency of stomach energy, deficiency of upper warmer leading to heat, deficiency of middle warmer leading to cold, deficiency of lower warmer leading to heat, deficiency of middle energy, deficiency of blood, decreased fire and deficiency of soil, yin fire of lower warmer, deficiency of heart yin, deficiency of spleen yin and deficiency of qi and blood. 2. In western medicine the causes of RAS is presumed as local, microbial, systemic, nutritional, genetic, immunologic factors. 3. Once Gu-chang is compared with RAS, in the deficiency of yin leading to hyperactivity of fire, deficiency of yin leading to floating of fire and stasis of liver energy, recurring of Gu-chang is similar to RAS. Although recurring of Gu-chang due to tripple warmer of excessive fire has no recurrance, since there are the degree of Pain, site of lesion, dysphagia etc, it is similar to major RAS. It is may be believed that Sthenia Gu-chang is similar to major RAS, shape of recurring, site of lesion, degrree of Pain and white color of Asthenia Gu-chang are similar to minor RAS, but there is no similarity concerning herpes RAS in the literatures that describe the symptoms. 4. Generally, the treatment of Gu-chang is divided into Asthenia and Sthenia Syndrome. The method of cure to Sthenia syndrome is heat cleaning and purge fire, Asthenia syndrome is nourish yin to lower and adverse rising energy and strength the middle warmer and benefit vital energy. 5. Following is the medication for Sthenia syndrome. Heat of heart and spleen is Do Jok San, Yang Gyek San, Juk Yup Suk Go Tang, evil heat of external factor is Yang Gyek San Ga Gam, Stasis of liver energy is Chong Wi Fae Dok Yum, moistured heat of spleen and stomach is Chong Gi Sam Syep Tang. The medication for Asthenia Syndrome is following. Deficiency of upper warmer leading to heat is Bo Jung Ik Gi Tang, deficiency of middle warmer leading to cold is Bu Ja Lee Jung Tang, deficiency of lower warmer leading to heat is Yuk Mi Ji Hwang Tang, deficiency of yin leading to hyperactivity of fire is Ji Baek Ji Hwang Hwan, deficiency of yin leading to floating of fire is Lee Jung Tang Ga Bu Ja Medicine for external use were Yang Suk San, Boo Wyen San, Rok Po San, Yoo Hwa San ate. 6. In western medicine, there is no specific treatment for RAS, and management strategies depend on dinical presentation and symptoms and includes antibiotics, oral rinses, glucocorticoids, immunomodulatory drugs, vitamines, analgesics, laser and antiviral agents.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.35-78
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• 2020

This study aims to reveal the overall Fengshui figuration and geomantic features of Daesoon Jinrihoe's Geumgangsan (Mt. Geumgang) Toseong Training Temple Complex from the Hyeonggi (Energy of Form) Theory in Fengshui. This study first looked at the mountain landscape viewable from the surface, examined the influence of Qi (Energy) flowing inside it, comprehended the flow of its vitality in terms of its strengths and weaknesses, and gauged the depth of the energy produced from mountain streams to determine fortune and misfortune. There is a special significance to this site due to Sangje's teaching that "⋯ it will be prosperous with 12,000 Dotonggunja (Dao-empowered Sages)," and it is also known as a efficacious grounds for cultivation among ascetics due to it housing the royal mausoleum of Dojeon (interpreted by some as Maitreya). Concerning this, this study explores the geomantic symbolism and growth-supporting land of Geumgangsan Toseong Training Temple Complex as it corresponds to Fengshui theory, and in keeping with this, the topography and conditions are likewise examined. The mountain range and its energy pathways (veins) harmonize with the pure water energy coming from the East Sea. The mountain terrain of Mount Geumgang, and the geomantic location, topography, and energy pathways that influence Daesoon Jinrihoe Geumgangsan Toseong Training Temple Complex are all explored. The Baekdudaegan Mountain Range extends through Mount Geumgang to Sinseonbong Peak, and one range extends to Geumgangsan Toseong Training Temple Complex whereas the other range extends through Sangbong Peak down to Misiryeong Valley and Mount Seorak. Thus, this study demonstrates that Daesoon Jinrihoe has always strongly considered the relationship between its temple complexes and their surrounding environment. The order has always selected locations that exhibit optimal conditions which suit the construction of sacred spaces. The determinations in this paper were made through an academic approach that drew upon various theories of Fengshui while examining Daesoon Jinrihoe's Geumgangsan Toseong Training Temple Complex. The in-depth analysis was specifically based on Hyeonggi Fengshui. At the same time, this study also looked into the surroundings of Geumgangsan Toseong Training Temple Complex. In particular, the mountains and flow of nearby bodies of water were comprehensively examined to show how the surrounding topography corresponds to the principles of Fengshui. An integral approach combining all major theories of Fengshui revealed that Geumgangsan Toseong Training Temple Complex starts from Sinseonbong Peak, and its energy flows through the main mountain range, going through numerous geographical changes of yin and yang. When the range flows down, the water flows accordingly, and where the water whirls, the mountains are shaped accordingly. Eventually, this energy reaches Geumgangsan Toseong Training Temple Complex. From the organic relationship between mountains and bodies of water, which can be said to be the essence of the order of nature, it can be judged that the most prominent geomantic feature of Geumgangsan Toseong Training Temple Complex corresponds to traditional theories of Fengshui in that it forms a configuration wherein optimal water energy supports the Virtuous Concordance of Yin Yang and harmonizes the Blue Dragon with the White Tiger.

• Journal of Acupuncture Research
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• v.17 no.4
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• pp.139-148
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• 2000

Objectives : Hua-Tuo-Jia-Ji-Xue(華佗夾脊穴) is the Jing-Wai-Qi-Xue(經外奇穴) that is widely used in clinic and effective in Acupuncture and Moxibustion. But the location, number, acupuncture method, clinical application of Hua-Tuo-Jia-Ji-Xue have not been explained clearly and consistently; moreover, studies or clinical reports about this are insufficient. The purpose of this study is to investigate the location, number, acupuncture method, clinical apptication of Hua-Tuo-Jia-Ji-Xue. Methods : We investigated Hua-Tuo-Jia-Ji-Xue through survey of 11 books and 26 relevant journals published in China Results : 1. Hua-Tuo-Jia-Ji-Xue is located in about 0.5 Cun(寸) at both sides of spinous process of each vertebra. 2. There is differ as the number of Hua-Tuo-Jia-Ji-Xue is 34, 48, 56, 58 in each documents. Hua-Tuo-Jia-Ji-Xue located in first, second cervical vertebra and first sacrum is low in application frequency, Hua-Tuo-Jia-Ji-Xue located from third cervical vertebra to fourth lumbar vertebra is high in apptication frequency. Therefore, all of the acupoints located in about 0.5 Cun(寸) both sides of spinous process of cervical, thoracic, lumbar and sacral vertebrae are regarded as Hua-Tuo-Jia-Ji-Xue in wide meaning. 3. There are Kou-Ci-Fa(叩刺法), Qian-Ci-Fa(淺刺法), Yan-Pi-Ci-Fa(沿皮刺法), Shen-Ci-Fa(深刺法) in acupuncture method of Hua-Tuo-Jia-Ji-Xue. Acupuncturing depths, directions is differ in each location(cervical, thoracic, lumbar vertebra, sacrum) and have something to do with therapeutic effect of Hua-Tuo-Jia-Ji-Xue. The feeling that patient receive after acupuncture is the key to the treatment of disease. 4. The clinical application of each Hua-Tuo-Jia-Ji-Xue is mainly selected by distribution of meridians, nerve roots, vertebral segments which are attacked with a disease. The musculoskeletal diseases in treatment of disease by Hua-Tuo-Jia-Ji-Xue are the most common as 12 cases. Second, there are many reports about nervous system diseases. In addition, good therapeutic results by application of Hua-Tuo-Jia-Ji-Xue are reported in some diseases, for instance, diseases of five viscera and six entrails, organ, tissue Conclusions : Hua-Tuo-Jia-Ji-Xue is located in about 0.5 Cun(寸) at both sides of spinous process of each cervical, thoracic lumbar and sacral vertebra. Therapeutic effect of Hua-Tuo-Jia-Ji-Xue has something to do with acupuncturing depths, directions and feelings. Hua-Tuo-Jia-Ji-Xue is mainly selected by distribution of meridians, nerve roots, vertebral segments which are attacked with a disease and is mainly applied musculoskeletal diseases, nervous system diseases.

• Journal of Physiology & Pathology in Korean Medicine
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• v.21 no.1
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• pp.250-257
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• 2007

Uterus myoma is a benign tumor of smooth muscle in the wall of the uterus, In oriental medicine, we used to made an effort to management this patients without surgical operation. Doctors have treated patients of uterus myoma mainly by checking over each symptom they have. Then we think that patients have some symptoms in relation to an etiological cause. So I have carried out this study to investigate association of DSOM scores and an attack of uterus myoma in oriental medicine. We chose 3 groups, the first one is 257 uterus myoma patients who visited Dongeui University Oriental Medical Center from May 2001 to June 2006, the second one is 558 outpatients who didn't have uterus myoma from May 2005 to June 2005, the third one is 129 clinical trials who volunteered for Sasang constitutional medicine. Then we made up 3 groups to checkup DSOM, and investigated the All DSOM Fluents which effect uterus myoma patients using regression model. Logistic regression analysis indicate as follows ; In comparison with 558 outpatients data, blood stasis(血瘀), dryness(燥) is associated positively and insufficiency of Yang(陽虛), spleen(脾), phlegm(痰) negatively, and mean of the index for pathogenic factor(病機指標 平均) of deficiency of qi(氣虛), heart(心) negatively. In comparison with 129 clinical trials data, blood stasis(血瘀) is associated positively and phlegm(痰) negatively, and mean of the index for pathogenic factor(炳機指標 平均) of deficiency of Yin(陰虛), liver(肝), diarrhea positively, heart(心) negatively. 3. In investigation of DSOM items, items of blood stasis(血瘀), deficiency of Yin(陰虛), coldness(寒) is associated positively and items of heart(心), spleen(脾), Phlegm(痰) negatively.