UNGI(運氣) theory is one of the most important theory in Oriental medicine. But it's so difficult to adapt to real medic. Long time ago many Oriental Physicians disscussed this with other physicians, UNGI to Oriental Medicine, and so still now. Remarkably, it is important as a basic theory itself, UNGI exist as a special medic. We can see that in the book of ‘五運六氣韓醫學寶鑑’, ‘運氣演繹方藥篇’ and other such kind of books. The special thing is we can predict each man's disease through the date of his birth. And more, we can make out prescription for each person's health. In addition, by knowing his date of birth, we can calculate his date of pregnancy, and with the same way, we can also predict and prescript that he can be protected from his fateful disease. But, the way like this can make Oriental medic an astrology and a superstition. So I studied on this and concluded as follow, 1. UNGI theory is important in the Oriental Medicine not only in basic but on diagnosis and attendance. 2. Mechanical abuse in the past, make UNGI theory unbelievable. But Liu Ha-gan(劉河間) studied so deeply, and knew the right way to applicate UNGI theory on Oriental medic. 3. It is not logical the pregnant day counted thru birthday, so we have to percept this an abstract idea. And it founded detail way to count the pregnant day. 'UNGI' as a medical system, by knowing his birthday we can predict and prevent his fateful disease. Of course, I cannot find such substances in Neijing, and classic books on Oriental medicine. So queer at a glance, but clinically it has some valuable meanings. However, There's little to prove its foundation. It is similar to astrology, we cannot define its base. The problems we have to trace and find out.

대다학자인위인영촌구맥법시종인영화촌구적비교확정사기재우십이경맥중적나개경맥적고대맥진법(大多學者認爲人迎寸口脈法是從人迎和寸口的比較確定邪氣在于十二經脈中的個經脈的古代脈診法), 가시수연(可是雖然)${\ulcorner}$영추(靈樞) 종시(終始)${\lrcorner}$부합저개간법(符合這個看法), ${\ulcorner}$황제내경(黃帝內經)${\lrcorner}$적기타편장부종(的其他篇章不從)${\ulcorner}$영추(靈樞) 종시(終始)${\lrcorner}$적모식(的模式), 이차나개맥진법취간화위근분육종병위적진법료(而且那個脈診法就簡化爲僅分六種病位的診法了). 종저사정황간(從這些情況看), 아문가이지도인영촌구맥법(我們可以知道人迎寸口脈法幷非一時完成下來的診法), 이시경모사조기연변과정이형성적(而是經某些早期演變過程而形成的).

It is generally understood that San Bu Jiu Hou is the pulse form at CunGuanChi(寸關尺) as in ${\ulcorner}$NanJing(難經)${\lrcorner}$. However, it is totally different in ${\ulcorner}$HuangDiNeiJing${\lrcorner}$. This only appears in tew chapters of ${\ulcorner}$SuWen(素問)${\lrcorner}$ and does not appear in ${\ulcorner}$LingShu(靈樞)${\lrcorner}$. SanBu in ${\ulcorner}$SuWen SanBuJiuHouLun${\lrcorner}$ refers to top, middle, bottom and each part is divided into 3 parts, Tian(天), Di(地), Ren(人) to form JiuHou, and through Jiu Hou, not only does it diagnose ShenZang(神臟) and XingZang(形臟), but also goes on to form a diagnostic system by fusing diagnostic skill and treatment into one. ${\ulcorner}$JiuZhenShiErYuan(九針十二原)${\lrcorner}$ discusses detailed shapes and functions of nine types of acupuncture, and the ${\ulcorner}$GuanZhen(官針)${\lrcorner}$ explains how to manipulate Jiu Zhen adequately, but there is more to it than just shape and function in techniques of acupuncture. It is because it fuses (or merges) pathology, diagnostics, treatment etc to form a single diagnosis system. ${\ulcorner}$JinFu(禁服)${\lrcorner}$ discusses about nine types of acupuncture of pulse form and effect, which are treatment means based on RenYingCunKouMaiFa(人迎寸口脈法). Various pulse daignosises exist in ${\ulcorner}$HuangDiNeiJing${\lrcorner}$, but those influence of future generations can be divided into SanBuJiuHouMaiFa(三部九候脈法) and RenYingCunKouMaiFa(人迎寸口脈法), and which medical ideologies this kind of pulse daignosis originates from should be discusssed. We will finally expolre and report the process its development into 寸尺脈(Cun Chi Mai).

재(在)${\ulcorner}$소문(素問) 옥기진장론(玉機眞藏論)${\lrcorner}$중(中), 유관어병지전변적내용(有關於病之傳變的內容), 연기내용난해(然其內容難解), 차주가적해석상이(且注家的解釋相異), 설명야불구충분(說明也不充分), 소이불역이해(所以不易理解). 소이차기내용수요정리(所以此其內容需要整理), 약부저론자적견해여하(若夫著論者的見解如下). 기지역행시가이심양개방면(氣之逆行是可以審兩個方面). 기일시(其一是), 출어상극관계적일반전변규율(出於相克關係的一般傳變規律), 선전어모장이후재종모장전이상극관계(先傳於母藏而後再從母藏傳以相克關係). 차지어사적시점(且至於死的時點), 반위본장지승극적관계(反爲本藏之勝克的關係), 저취시출어일반적규율(這就是出於一般的規律). 기이시(其二是), 유속발성질환적의(有續發性疾患的義), 가위이병적정도위중위역행의(可謂以病的程度危重僞逆行矣). 기외감병시(其外感病是), 사기유어형(표)이입어장(리)(邪氣由於形(表)而入於藏(裏)), 연후재오장내(然後在五藏內), 이폐합피모(以肺合皮毛), 고폐선수사기(故肺先受邪氣), 이후자폐전이상극관계(而後自肺傳以相克關係). 기졸발병시(其卒發病是), 어내상혹외감적병인(於內傷或外感的病因), 부가진원탈갈적내재원인이발병(附加眞元脫竭的內在原因而發病), 우가이칠정상(又加以七情傷), 소이불수일반전변규율(所以不隨一般傳變規律), 이차병적정도갱심위중의(而且病的程度更甚危重矣).

서양의학상인위남녀근근시재생식기부동적인(西洋醫學上認爲男女僅僅是在生殖器不同的人). 최근(最近), Legato, Marianne J.박사창립료(博士創立了)‘성인지의학(性認知醫學)’학(學), 개시인식도남녀적차이(開始認識到男女的差異), 주장남녀재치료방법상역부동법(主張男女在治療方法上亦不同法), 종이저일연구진입도료신적단계(從而這一硏究進入到了新的段階). 단시한의학종(但是韓醫學從)${\ulcorner}$황제내경(黃帝內經)${\lrcorner}$개시(開始), 취인위남녀재구조상유근본적차이(就認爲男女在構造上有根本的差異), 이차재생리(而且在生理), 병리(病理), 진단(診斷), 치료상야부동(治療上也不同). 기록한의학기본원리적주역적상관서적화(記錄韓醫學基本原理的周易的相關書籍和)${\ulcorner}$황제내경(黃帝內經)${\lrcorner}$, 이급역대적주요한의서적급종사임상적한의사적서적상(以及歷代的主要韓醫書籍及從事臨床的韓醫師的書籍上), 역도인위남녀유차이(亦都認爲男女有差異). 관어남녀적생성(關於男女的生成), 재(在)${\ulcorner}$보제방(普濟方) 방맥총론(方脈總論)${\lrcorner}$적변남녀형생신육론중제출료(的辨男女形生神毓論中提出了男女的形成有異). ${\ulcorner}$동의보감(東醫寶鑑)${\lrcorner}$여기타한의서부동(與其他韓醫書不同), 불시이질병위주(不是以疾病爲主), 이시이신위중심(而是以身爲中心), 즉목차안형상진행료배열(卽目次按形象進行了排列), 차상세지언급료남녀(且詳細地言及了男女). 나요남녀시고정불변적마 불시적(不是的). ${\ulcorner}$동의보감(東醫寶鑑) 신형장부론(身形臟腑論)${\lrcorner}$인위(認爲)‘인적형색유차이(人的形色有差異), 장부이유이(臟腑易有異), 고외증수동(故外症雖同), 치법인인이이(治法因人而異).’ 안형상선용부동적치법적관점(按形象選用不同的治法的觀点), 이통과주단계지언이표명(已通過朱丹溪之言而表明). 불변관점상여자체격소이동(不變觀点上女子體格小易動), 남자체격대이와(男子體格大易臥). 남자속양기이산(男子屬陽氣易散). 여남자정서초차(如男子情緖稍差), 즉음주해수(卽飮酒解愁), 불이득우울증(不易得憂鬱症). 응보기정기(應補其精氣). 여자속음기이울체(女子屬陰氣易鬱滯), 다유인기지성질(多有忍氣之性質), 이득우울증(易得憂鬱症), 고다용산기약(故多用散氣藥). 간단이언(簡單而言)‘남자위병허증(男子爲病虛證), 여자위병실증(女子爲病實證).’ 종변화적관점래용약(從變化的觀点來用藥), 예여남자수소가용여자약적사물탕(例如男子瘦小可用女子藥的四物湯). 여자비가용남자약적사군자탕(女子肥可用男子藥的四君子湯). 여자골장가용남자약적육미지황환(女子骨壯可用男子藥的六味地黃丸). 위료갱용역이해(爲了更容易理解)‘남녀불변화변화적관점재의학적운용(男女不變和變化的觀点在醫學的運用)’, 이임상병례진행설명(以臨床病例進行說明). 재임상상통과형색맥증적합일화변증론치결정처방(在臨床上通過形色脈證的合一和辨證論治決定處方). 즉불능단순적인위(卽不能單純的認爲), 인위시남자취용육미지황환(因爲是男子就用六味地黃丸), 여자취용사물탕(女子就用四物湯). 남자약소가용사군자탕(男子若小可用四君子湯) 사물탕(四物湯) 육미지황탕(六味地黃湯), 이여자약대가용사군자탕(而女子若大可用四君子湯) 이진탕(二陳湯) 평위산(平胃散) 육군자탕(六君子湯). 인차(因此) 남녀재구조(男女在構造) 생리(生理) 병리유근본성차이(病理有根本性差異), 불이형상래구분(不以形象來區分), 용약상시지불변적입장(用藥上是持不變的立場), 이이형상용약(而以形象用藥), 시종변화적입장래고려적(是從變化的立場來考慮的). 인위이남녀위기준종사임상(認爲以男女爲基準從事臨床), 시부합한의학기본원리지음양관(是符合韓醫學基本原理之陰陽觀).

Recently there are concerned about External Treatment in Oriental medicine and a lot of study is researched. But it is not enough to apply to clinic and it has difficult subject. ${\ulcorner}$Wai-Ke-Zheng-Zong${\lrcorner}$ had been made by Chen-Shi-gong(陳實功). It included synthetic External Treatments in those days. So we would like to bring out external treatment methods in it and be easy to use clinic. In addition we want extend territory of treatment methods of oriental medicine. We have researched external treatment of ${\ulcorner}$Wai-Ke-Zheng-Zong${\lrcorner}$ according to below three methods. We researched using external treatment methods of each disease and arranged it. In ${\ulcorner}$Wai-Ke-Zheng-Zong${\lrcorner}$, there are 150 external treatment. And we arranged external treatments by each methods. We classified external treatment methods by 8 class. Conclusion is that, ${\ulcorner}$Wai-Ke-Zheng-Zong${\lrcorner}$ has described 122 external diseases. External treatments of ${\ulcorner}$Wai-Ke-Zheng-Zong${\lrcorner}$ had been used to cure 75 disease from the whole disease. External treatments of ${\ulcorner}$Wai-Ke-Zheng-Zong${\lrcorner}$ was more than 150 kinds. And each disease treated by more than on external treatment. External treatment methods of ${\ulcorner}$Wai-Ke-Zheng-Zong${\lrcorner}$ have contained hot compress therapy, fumigation therapy, bathing therapy, application therapy, medication bag therapy, medication plug therapy, medication massotherapy, aroma therapy and so on.

This study is on Yoshimasu Todo's thought of medicines. Conclusions are as below. Medicines are poisons. Therefore, they don't have the ability to restore the vital energy. Medicine-processing(法製) can only be done for doubling the toxicity, since the poison itself is the very effect of a medicine. One poison has an ability to treat only one main symptom. If the poison strikes the main symptom right, it doesn't harm the human body. Since warm-heat-cool-cold(溫熱凉寒) of a medicine can't be known by human ability, it can't be used as the standard of judgment when selecting a medicine.

From the Study on the Pricking blood therapy of ${\ulcorner}$HwangjeNaegyeong${\lrcorner}$, we conclude as follows; 1. The blood is apt to coagulate because of having concreteness. The blood is mainly coagulate as the collateral Meridian, minute collaterals, superficial collaterals and superficial vessels. By way of the Pricking blood therapy, the Stagnation of blood can be circulated, pathogenic factor removed, Eum-Yang(陰陽) and Gi and blood(氣血) can reach their balance. 2. To bloodletting, we should examine minutely, touch carefully with the region of the stagnated blood. After close observation of the stagnated blood, we should remove the stagnated blood up to clear. At the same time, we should observe carefully the color of the stagnated blood. 3. The acupuncture used for the Pricking blood therapy were stone needle, Bongchim(鋒鍼), Chamchim(?鍼), Pichim(?鍼) and Hochim(毫鍼) etc: After ages, from the base of Bongchim(鋒鍼), the three-edged needle became typical form. The skill of the Pricking blood therapy also became diverse, clinical application became wide. 4. After giving medical treatment with the Pricking blood therapy, reactions are various. Among them are side effects and normal effects. 5. The Pricking blood therapy is usually considered as simple sectional curing method, while it was considered as curing disease of JangBu(臟腑) or meridians in ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$. Therefore, if we sould apply the Pricking blood therapy on the basis of ${\ulcorner}$Hwangje-Naegyeong${\lrcorner}$, we should carefully understand the pattern identification according to Meridians and collaterals, and pattern identification of the Jang-Bu organs.

From th Study on A Study on the Thesaurus of Korean medical information for developing search engine, the conclusion is as follow. Knowledge based information system consists of concepts, facts and relation. The final goal of developing the Knowledge based information system is to select, store and control the knowledge and information of Oriental Medicine. Considering limitation of organizing the knowledge system, it is difficult to realize complete basic system and application method. In order to work, it is necessary to combine experts in each part, for example Domain experts, Information and Knowledge engineer. Through the development of knowledge based information system, we can construct EMR(Electronic Medical Record) system in the near future, and it is possible to make semi-expert system. To make Knowledge based information system, we need to establish standards of information that make the distribution of Knowledge and information easily.

${\ulcorner}$Sanghanlonju Taeyangpyun(傷寒論注 太陽篇)${\lrcorner}$ is a part of ${\ulcorner}$Uijonggumgam(醫宗金鑑)${\lrcorner}$, ${\ulcorner}$Ui jong gum gam${\lrcorner}$ is a voluminous medical book. That was complied by O gyum(吳謙) who was a chief of Taeuiwon(太醫院). In this paper, I speculated O gyum's annotations and compared other annotations in some parts, needed a comparing. O gyum's academic features, appeared in ${\ulcorner}$Sanghanlon ju Taeyangpyun${\lrcorner}$ are as follow. O gyum understood the Taeyang(太陽) as a meaning of Gyounglak(經絡), and explained that the Taeyang part disease arose from a pathologic course of Banggwanggyong(膀胱經). He maintained The Samgangjeonglip(三綱鼎立) theory and restructrured the text order in his own way. He fixed the contents of ${\ulcorner}$Sanghanlon(傷寒論)${\lrcorner}$ to accommodate his medical view. And then he compared and distinguished similar diseases or prescriptions necessary to division clinically. And then about issues of long standing in study of San han lon, he showed his own opinions. Finally, remarking many other commentator's theory, he tried to understand Taeyangpyun(太陽篇).

일반래설(一般來說), 상한소양병포괄소시호탕증(傷寒小陽病包括小柴胡湯證), 시호계지탕증(柴胡桂枝湯證), 대시호탕증(大柴胡湯證), 황금탕증(黃芩湯證), 시호계지건강탕증(柴胡桂枝乾薑湯證), 시호가용골모려탕증(柴胡加龍骨牡蠣湯證). 가시한국대표성적임상의서(可是韓國代表性的臨床醫書)${\ulcorner}$동의보감(東醫寶鑑)${\lrcorner}$, 주요재잡병편중(主要在雜病篇中)${\ulcorner}$한(寒)${\lrcorner}$문적소양형증용약리참천술료소양병(門的少陽形證用藥裏參闡術了少陽病) 종차가이간출(從此可以看出)${\ulcorner}$동의보감(東醫寶鑑)${\lrcorner}$대소양병적인식정도여(對少陽病的認識程度與一般的傷寒體系具有明顯的區別). 필자통과분석(筆者通過分析)${\ulcorner}$동의보감(東醫寶鑑) 잡병편(雜病篇) 한(寒)${\lrcorner}$당중적유관소양형증용약적조문(當中的有關少陽形證用藥的條文), 득출여하결론(得出如下結論): ${\ulcorner}$동의보감(東醫寶鑑)${\lrcorner}$당중(當中), 소양병시이구고(少陽病是以口苦), 인건(咽乾), 목현(目眩), 협만(脇滿), 건구(乾區), 왕래한열등증상위주(往來寒熱等症狀爲主), 발병부위시소양병호발부위태양양명지간화흉협(發病部位是少陽病好發部位太陽陽明之間和胸脇); 기재적주요치방시소시호탕(記載的主要治方是小柴胡湯), 황금탕(黃芩湯), 십조탕등삼개처방(十棗湯等三個處方). 종저일점가이간출(從這一點可以看出)${\ulcorner}$동의보감(東醫寶鑑)${\lrcorner}$불구니어(不拘泥於)${\ulcorner}$상한론(傷寒論)${\lrcorner}$적체계(的體系), 갱가중시실용성(更加重視實用性), 즉이증상위중심료해병정(卽以症狀爲中心了解病情), 심조갱가적합적치법여치방(尋更加適合的治法與治方). 기대금후능유인연구유관십조탕시부가이열입소양병치방화(期待今後能有人硏究有關十棗湯是否可以列入少陽病治方和)${\ulcorner}$동의보감(東醫寶鑑)${\lrcorner}$육경형증용약당중적표본개념(六經形證用藥當中的標本槪念).

Yinqiao San is the medicine for the outer part disease of the human body. In ${\ulcorner}$Wenbingtiobian${\lrcorner}$, this medicine is the most useful when it is used within short time after the starting boiling it. In this study, the volatile ingredients of the Yinqiao San were observed by GC and compared with each other in time scale. Most of the ingredients were observed about 5 min after the starting boiling it, after10 min., the GC peaks were smaller and smaller, and after 2 hours and 30 min. the GC peaks were almost gone. It is confirmed that was written about the Yinqiao San in ${\ulcorner}$Wenbingtiobian${\lrcorner}$.

${\ulcorner}$상한잡병론(傷寒雜病論)${\lrcorner}$에 나오는 양허증의 병인병리(病因病理)에 대한 내용을 종합하여 검토하고, 그 처방의 구성 약물과 용약 규율에 대하여 살펴본 결과, 양허증을 치료하는 상용약물로는 부자 계지 건강 오수유 생강 등이 쓰였음을 알 수 있었다. 임상에서 약을 사용할 때에는 장부의 생리적 특징에 근거하여 약물을 배합하여야 좋은 효과를 얻을 수 있다. 예를 들어 심양허(心陽虛)에는 계지감초(桂枝甘草)에 복령(茯笭)을 배합하고, 신양허(腎陽虛)에는 진무탕(眞武湯) 신기환 등(等)에 복령(茯笭), 택사(澤瀉), 백출(白朮) 등의 약물을 배합하여, 비양허(脾陽虛)로 인한 담음(痰飮)에는 계지감초(桂枝甘草)의 신감(辛甘)한 약성으로 화양(化陽)하고, 복령(茯笭), 백출(白朮)로 건비리습(健脾利濕)하는 영계출감탕을 사용하며, 심하(心下)에 수(水)가 정체된 경우에는 윗 처방에 사인 백두구 등의 온건비위(溫健脾胃)하고 성비소식(醒脾消食)하는 약물을 가하여 사용한다. 폐양허(肺陽虛)하여 폐위가 된 경우에는 감초(甘草) 건강(乾姜) 등을 사용하여 온폐복기하는데, 이는 ‘배토생금(培土生金)’의 의미이다. 간양허(肝陽虛)가 나타나는 경우는 매우 드문데, 위기가 허한(虛寒)하여 간(肝)이 소설(疏泄)작용을 못할 때에는, 오수유(吳茱萸)로 온위산한(溫胃散寒)하고, 인삼(人參) 대조(大棗)로 보중익기하며, 오수유(吳茱萸) 생강(生姜)의 신산(辛散)작용으로 간기를 다스리는 오수유탕(吳茱萸湯)을 사용하여 강역지구(降逆止嘔)하며, 혼(魂)을 수렴하지 못하여 생긴 실안(失眼)에는 산조인탕(酸棗仁湯)으로 보간(補肝)하여 치료하며, 간경(肝經)에 한사(寒邪)가 침입하여 근맥이 연급(攣急)하게 된 경우에는 지주산(蜘蛛散)을 사용하여 온경산한(溫經散寒)한다.

북송(北宋)의 교정의서국(校正書局)에서는 치평(治平) 3년에 왕수(王洙)가 발견한 ${\ulcorner}$금궤옥함요약방(金玉函要略方)${\lrcorner}$을 다시 정리하여 장중경(張仲景)의 ${\ulcorner}$금궤방론(金方論)${\lrcorner}$이라는 이름으로 발간하면서, 그 서문 뒤에 ‘중경금궤록(仲景金)’이라고 언급하였는데, 필자는 역사적인 각도에서 금궤라는 명칭의 연원과 금궤 금궤록이 ${\ulcorner}$금궤방론(金方論)${\lrcorner}$서문 뒤에 언급된 ‘중경금궤록’와 어떤 관계가 있는가에 대하여 고찰하여 보았다. 금궤라는 명칭은 귀중한 서적이나 물품을 보관하던 장소를 지칭하는 말로 사용되었는데, 서명으로는 ${\ulcorner}$한서(漢書) 예문지(藝文志)${\lrcorner}$에 ${\ulcorner}$감여금궤(堪輿金)${\lrcorner}$라는 명칭으로 최초로 등장하며, 의서로는 ${\ulcorner}$진서(晋書)${\lrcorner}$갈홍전(葛洪傳)에 ${\ulcorner}$금궤약방(金藥方)${\lrcorner}$이라는 서명으로 최초로 나온다. 현존하는 ${\ulcorner}$도장(道藏)${\lrcorner}$ 제(第)6부(部) 동현부(洞玄部) 옥결류(玉訣類)에 있는 ‘신선복이단석행약법(神仙服餌丹石行藥法)’의 일부분의 내용이 갈홍(葛洪)의 ${\ulcorner}$포박자(抱朴子)${\lrcorner}$와 서로 같고, 이것이 ${\ulcorner}$금궤록${\lrcorner}$일 가능성이 매우 높다. 손기(孫奇) 등 송(宋)의 신하가 ${\ulcorner}$금궤방론(金方論)${\lrcorner}$ 서문 뒤에 인용한 내용은 ${\ulcorner}$주후비급방${\lrcorner}$ 서문과 ${\ulcorner}$포박자내편(抱朴子內篇) 잡응(雜應)${\lrcorner}$의 내용과 서로 일치한다. 송(宋)의 신하가 인용한 서문은 갈홍(葛洪)이 쓴 것을 다시 인용하였을 가능성이 높고, 그 중에 ${\ulcorner}$금궤록${\lrcorner}$과 관련이 있는 내용은 장중경(張仲景)과는 아무 상관도 없다.

본 논문에서는 먼저 조개미(趙開美)${\ulcorner}$중경전서(仲景全書)${\lrcorner}$중의 ${\ulcorner}$상한론(傷寒論)${\lrcorner}$에 ‘초각(初刻)’과 ‘보각(補刻)’의 구별이 있음을 밝혔다. 초각본(初刻本)은 일본(日本) 풍산비부(楓山秘府)에 소장되어 있는데 오자(誤字)나 궐문(闕文)이 많고 서구(書口)가 일정하지 않다. 이것을 일본(日本) 안정삼년(安政三年) (1856년(年))에 굴천제모(川濟摹)가 새겼는데, 굴천제본(川濟本)(안정본(安政本)이라고도 함)이 중국에 미친 영향은 매우 크다. 조개미(趙開美)는 원판(原版)의 판목상(板木上)에서 오자(誤字)를 바로잡고 궐문(闕文)을 보충하였으며 서구(書口)를 정렬하였는데 이것이 ‘보각(補刻)’본(本)이다. 보각본(補刻本)은 현재 대만 고궁박물원도서관(故宮博物院圖書館)과 중의연구원도서관(中硏究院圖書館)에 소장되어 있다. 북경국가도서관(北京國家圖書館)에 소장되어 있는 것은 대만본의 마이크로필름이다. 1923년(年)에 운철초가 안정본(安政本)을 저본으로 삼아 영인(影印)하고 이를 송본(宋本)${\ulcorner}$상한론(傷寒論)${\lrcorner}$이라고 칭하면서 많은 사람들이 헷갈리게 되었다. 1990년(年)에 류도주(劉渡舟)가 처음으로 북경국가도서관(北京國家圖書館)에 소장된 송본(宋本)${\ulcorner}$상한론(傷寒論)${\lrcorner}$마이크로필름을 저본으로 교주(校注)한 이후에 비로소 송본(宋本)의 전문(全文)을 볼 수 있게 되었다. 여러 판본을 자세히 비교해본 결과 초각본(初刻本)과 보각본(補刻本)에 많은 차이점이 있을 뿐만 아니라, 초각본(初刻本) 사이에도 다른 점이 있음을 발견하였는데, 쉽게 이해하기 힘든 측면이 있다.