Abstract
Dan Geoneup(段建業)'s ‘Maengpa Myeongli(盲派命理)’ which organized secrets that had been passed down orally by Chinese blind fortune tellers utilizes a theoretical system to add Saenggeugjehwa(生剋制化) of Japyeong Myeongli(子 平命理) and blind persons' actual secret methods to it. And a general theory of Ch’eyong(體用) that is relative(待對的) and creates an inseparable relation like the relationship between Yinyang(陰陽) is used as the basic method which interprets Sajupalja(四柱八字). This thesis developed discussion for the purpose of understanding Ch’e(體) and Yong(用) changed to principles and rules(理法) of Maengpamyeongli from the viewpoint of Myeongli. Ch’e and Yong of Maengpa Myeongli were classified by main agents and purposes from the viewpoint of Sipsin(十神). The use of things as tools(工具) including yourself means Ch’e and the pursuit and purposes mean Yong. There are Ilju(日主), Inseong(印星), Noksin(祿神), and Bigeop(比劫) in Ch’e and Jaeseong(財星) and Gwanseong(官星) in Yong, and Sigsin(食神) and Sanggwan(傷官) can be used as Ch’e or Yong depending on the situation. Ch’e and Yong in Palja(八字) should interact with or be connected to each other. It's because Ch’e is an original substance(本體) and Yong is common use(功用) here. Ch’e in Maengpa Myeongli indicates man's nature and root. So if Ch’e is damaged, it shows that there is a problem in owner of life. Health can be found from observed Ch’e and wealth and social status (財官) can be done from the situation of Yong. In addition, analyses of change of destiny seek alternative courses of action suitable for good or ill fortune. For these reasons, the relationship between Ch’e and Yong is regarded as important elements for judging Saju in Maengpa Myeongli.
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