When the ancient Yin-Yang-Wuxing Principle is discussed, 『Guanzi(管子)』·『Lüshichunqiu(呂氏春秋)』·『Chunqiufanlu(春秋繁露)』 and etc. usually draw attention. Yet, in 『Huainanzi(淮南子)』 is Yin-Yang-Wuxing Principle als... When the ancient Yin-Yang-Wuxing Principle is discussed, 『Guanzi(管子)』·『Lüshichunqiu(呂氏春秋)』·『Chunqiufanlu(春秋繁露)』 and etc. usually draw attention. Yet, in 『Huainanzi(淮南子)』 is Yin-Yang-Wuxing Principle also concentrated diversly and richly. In this research, Yin-Yang-Wuxing Principle inherent in 『Huainanzi』 was mainly examined in the development of Yin-Yang-Wuxing Principle, the Yin-Yang-Wuxing Principle understood from the viewpoint of Myeongri study was found out, and the relation between the Yin-Yang-Wuxing Principle recorded in 『Huainanzi』 and Saju-Myeongri developed since Tang dynasty was investigated. 『Huainanzi』 is the book that Liu An(劉安) during King Huai-Nan(淮南王) at the early stage of Han dynasty presented to Emperor Wu of Han(漢武帝), and an encyclopedic work in which hundred schools of thought had been put together. The ideological background of 『Huainanzi』 is Huang-Lao thought(黃老學), the central ideas of Huang-Lao thought are Taoism and legalism, and Hwang(黃) is Yellow Emperor(黃帝) and Lao(老) means Laozi(老子). However, on the base of Huang-Lao study is the Yin-Yang-Wuxing Principle that is clearly inherent along with Gihwa cosmology(氣化宇宙論) and Cheoningameungron(天人感應論). The reason why the Yin-Yang-Wuxing Principle was recorded in 『Huainanzi』 in various and rich ways is that the Yin-Yang-Wuxing Principle of Zou Yan(鄒衍) which used to prevail in the Warring States period was accepted and that the advanced Yin-Yang-Wuxing Principle of 『Shangshu(尙書)』·『Guanzi(管子)』·『Lüshichunqiu(呂氏春秋)』 and others were able to be implied comprehensively. The Yin-Yang-Wuxing Principle established in 『Huainanzi』 mostly corresponds to the modern Yin-Yang-Wuxing Principle, but there are also many different and special parts that cannot be seen in other documents. Before 『Huainanzi』, there had been some traces that the relationship between the coexistent(相生) and incompatible(相剋) relations of the Five Elements was understood and used, but there had been no documents where it was described as a formulation. Yet, the coexistent relation(相生關係) and the incompatible relation(相剋關係) of the Five Elements were described in 「Cheonmunhun(天文訓)」 and 「Jihyeonghun(墬形訓)」 of 『Huainanzi』, so the coexistent or incompatible relation(生剋關係) of the Five Elements was recorded as a formulation in a document for the first time. In 「Jihyeonghun」, the theory of Ohhaengsangchi(五行相治) that they rule and are ruled by one another through the coexistent(相生) or incompatible(相剋) relations of the Five Elements and the capability and functions of the world are created and used was explained as the principle of complementation and control of the Five Elements, and in 「Sichikhun(時則訓)」, the six Daedaegwangye(對待關係) of Insin(寅申)·Myoyu(卯酉)·Jinsul(辰戌)·Sahae(巳亥)·Ohja(午子)·Michuk(未丑) was explained as the mutual and functional relationship of Jiji(地支) and called Six Hap(六合). The Jijisamhap(地支三合) theory of wood(木)·fire(火)·metal(金)·water(水) of Haemyomi Hapmok(亥卯未 合木), Inosul Haphwa(寅午戌 合火), Sayuchuk Hapgeum(巳酉丑 合金), Sinjajin Hapsu(申子辰 合水) which becomes Jiji Samhap(地支 三合) was described, and Ohsulin Hapto(午戌寅 合土) was added that doesn't exist in the modern Yin-Yang-Wuxing Principle. In 「Jihyeonghun」, Wangsanghyususa(旺相休囚死) of the modern Yin-Yang-Wuxing Principle was explained as Jangsaengnosusa(壯生老囚死), and in 「Cheonmunhun」, Twelve Unseongbeop(十二運星法) of the Five Elements was connected to JIji Samhap(地支 三合) and explained as Yangpotaebeop(陽胞胎法), and the importance of soil(土) was emphasized by interpreting it in various ways as ‘Sagyeowolseol(四季月說)’·‘72Ilgyehaseol(日季夏說)’·‘30Ilgyehaseol(日季夏說)’. The Twelve Unseongbeop(十二運星法) of soil(土) and Jiji Samhap(地支 三合) of soil(土) were mentioned, which are not used in the modern Yin-Yang-Wuxing Principle. In 「Cheonmunhun」, Ten Gan(十干) of Gap(甲)·Eul(乙)·Byeong(丙)·Jeong(丁)·Mu(戊)·Gi(己)·Gyeong(庚)·Sin(辛)·Im(壬)·Gye(癸) and Twelve Jji(十二地支) of In(寅)·Myo(卯)·Sa(巳)·Oh(午)·Sin(申)·Yu(酉)·Hae(亥)·Ja(子) and Sagye(四季)[Jin(辰)·Sul(戌)·Chuk(丑)·Mi(未)] were respectively assigned to the Five Elements, Gap(甲)·Byeong(丙)·Mu(戊)·Gyeong(庚)·Im(壬) among Ten Gan(十干) to Yang(陽), and Eul(乙)·Jeong(丁)·Gi(己)·Sin(辛)·Gye(癸) to Yin(陰), so Ten Gan(十干) was divided into Yin and Yang. In 「Sichikhun」, with the explanation about how to perform ancestral rites when Wolryeong(月令) goes down, Ohjang(五臟) was assigned to each season and the Five Elements, that is, to spleen in the spring[wood(木)], lung in the summer[fire(火)], heart in the late summer[soil(土)], liver in the autumn[metal(金)], and kidney in the winter[water(水)]. In addition, for the description of Wolryeong(月令), regarding the numbers assigned to the Five Elements, only 6 was used for water(水), 7 for fire(火), 8 for wood(木), 9 for metal(金), and 5 for soil(土), so Seongsu(成數) was used for water(水)·fire(火)·wood(木)·metal(金) and Saengsu(生數) for soil(土). In 「Cheonmunhun」and 「Sichikhun」, with regard to soil(土), Five Si(五時) was described as ‘72Ilgyehaseol’ and ‘30Ilgyehaseol’, and ‘Five Si system(五時體係)’ was completed. The order(次序) of the Five Elements was changed as follows; water(水)·fire(火)·metal(金)·wood(木)·soil(土)→metal(金)·wood(木)·water(水)·fire(火)·soil(土)→water(水)·fire(火)·wood(木)·metal(金)·soil(土)→soil(土)·wood(木)·metal(金)·fire(火)·water(水)→wood(木)·fire(火)·soil(土)·metal(金)·water(水), beginning from water(水)·fire(火)·metal(金)·wood(木)·soil(土)·grain(穀) of 『Shang Shu(尙書)』 「Daewoomo(大禹謀)」 and 『Huainanzi』 「Taejokhun(泰族訓)」 The Yin-Yang-Wuxing Principle of 『Ohhaengdaeeui(五行大義)』 was examined, which made a comprehensive survey of Yin-Yang-Wuxing Principles before Sui dynasty including 『Huainanzi』, and had a complete Yin-Yang-Wuxing Principle about Saenggeukjehwa, and analyzed in comparison with 『Huai-Nan Tzu』 covering the mature Yin-Yang-Wuxing Principle of Qin and Han dynasty. For the establishment of Saju-Myeongri, the Yin-Yang-Wuxing Principle should be set up, Ten Gan and Twelve Ji must be assigned to Yin-Yang-Wuxing separately, Ganjiryeok that determines Four Pillars of Destiny with Sixty Gapja, the lowest common multiple of Ten Gan and Twelve Ji, has to be established, Ganmyeongbeop of Myeongri should be created, Jeongmyeong theory that fortunes are decided by Pumgi has to be founded, and Gyeokguk and Yongsinjeongbeop needs to be established. Gyeokguk for Yongsinjeongbeop was categorized into Five Gyeok(五格) of Gyeongeopgyeok(肩劫格)·Siksanggyeok(食傷格)·Jaeseonggyeok(財星格)·Gwansalgyeok(官殺格)·Insugyeok(印綬格) without distinction of Yin and Yang, and Yongsin necessary for Junghwa was decided through the Yin-Yang-Wuxing Principle of Saenggeukjehwa by separating when the force of Ilju is strong[Sinwang(身旺)] from when it is weak[Sinyak(身弱)]. In addition, as for Napeumohhaeng(納音五行) dealt with importantly in Gobeopsaju, it was described with focus on Napeumohhaeng Jeongbeop. The theory of Jijanggan(支藏干), which plays an important role for the judgment of the force of the Five Elements and Gyeokguk·Yomgsin Jeombeop, found a clue in the different assignment of soil(土) in 『Huainanzi』, investigated thoroughly, introduced ‘Cheongyeongjijungseol(天輕地重說)’ as the theoretical background of the organizational principle of Jijanggan, and described time-based usefulness. In 『Huainanzi』, the composition foundation of Saju-Myeongri was established through the assignment of Yin-Yang-Wuxing of Cheongan·Jiji and inclusion of Sixty Gapja Ganjiryeok(六十甲子 干支曆), Inwolsesu(寅月歲首), and the 24 divisions of the year, the Yin-Yang-Wuxing Principle on Saenggeuk(生剋) of the Five Elements, aggregation(合) of Jiji(地支), Sangchi(相治) of the Five Elements, rise and decline of the Five Elements, Six Chin(六親) and fortunes and etc. became mature and the foundation of fortune telling was established.
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