考。作五卷。又详读书后志。有丁德用虞庶注。书并五卷。而今集注亦作五卷。九五字形相似易讹。疑玄操原书
五卷。诸注仍之者欤。某侯旧藏宋本史记扁鹊仓公列传。有大永间僧幻云附标。不啻板心牍尾皆满。添以别纸。
援证诸家。所引难经。为杨氏原本。而载其卷首署名。正与读书后志合。有曰所见杨玄操注写本也。字多谬误。
又曰。难经。杨氏云。难。音乃丹反。然则当时并音义而行于世。大永迄今。未三百年。而轶亡不传。深为可
惜。然其所引。不下数十节。文本端雅。足窥古本真面。又集注每卷。署杨康侯名。是似玄操之外。更有注解。
然注文称杨曰。殊无分别。向为二家相混。仍欲证明之。考索有日。尝检黄鲁直豫章集。有杨子建通神论序。称
子建名康侯。审是元符间人。因知如熙丰以上。太平圣惠方。通真子注脉诀。──神功万全方。并皇国医心方。
弘决
外典钞等所引。及丁虞所驳。皆非康侯注矣。仍于诸书所引。一一表出。殆似无出康侯者云。
〔八十一难音义〕本朝现下书目一卷 佚
〔侯氏（自然）难经疏〕崇文总目十三卷 佚
〔丁氏（德用）难经补注〕读书后志五卷（书录解题作二卷）。佚
赵希弁曰。丁德用以杨玄操所演。甚失大义。因改正之。经文隐奥者。绘为图。德用济阳人。嘉 末。其
书始成。
陈振孙曰。难经二卷。渤海秦越人撰。济阳丁德用补注。德用者。乃嘉 中人也。序言太医令吕广重编此
经。而杨玄操复为之注。览者难明。故为补之。其间为之图。八十一难。分为十三篇。而首篇为诊候最详。凡二
十四难。盖脉学自扁鹊始也。
按尝见皇国前辈本义标记。有云。补注五卷。嘉 七年壬寅○月戊申日洛阳丁德用序。未知何所本。
〔虞氏（庶）注难经〕读书后志五卷 佚
赵希弁曰。虞庶仁寿人。寓居汉嘉。少为儒。已而弃其业。习医术。为此书。以补吕杨所未尽。黎泰辰治
平间为之序。
按本义标记又云。承议郎守尚书屯田员外郎前知三泉县兼管勾兵马桥道劝农事骑都尉赐绯鱼袋黎泰辰撰。治
平四年端午序。亦不详所本。
〔王翰林集注黄帝八十一难经〕五卷 存
吕复曰。难经十三卷。宋王唯一集五家之说。而醇疵或相杂。惟虞氏粗为可观。
按是书。文化初。内医千田子敬（恭）重刊。时先子序曰。王翰林集注黄帝八十一难经五卷，宋志及晁陈二
氏。并滑氏汇考之类。俱不
着录。惟明叶盛 竹堂书目。又有难经集注一卷。未知王氏所集否。金纪天锡亦撰难经集注五卷。卷数不合。可
疑也。今是书每卷首。题曰吕广丁德用杨玄操虞庶杨康侯注解。王九思王鼎象石友谅王唯一校正。附音释。所谓
王翰林者。未详何人。宋仁宗天圣四年。王唯一为翰林医官。朝散大夫。殿中省。尚药奉御骑都尉。奉敕编修铜
人穴针灸图经。王翰林即唯一已。考赵希弁志。丁德用注。成于嘉 末。虞庶注。黎泰辰治平间为之序。并在
天圣之后。由此观之。唯一历仕仁宗英宗两朝。修铜人经之后。经数十年。而校正是书也。吕广杨玄操丁德用虞
庶注，簿录载其目。诸家亦多援引。特至杨康侯未有所考。注中称杨氏而辨驳丁氏之说者两条。明是康侯说矣。
余皆与玄操说混。不可辨也。王九思王鼎象石友谅。虽他书无所见。其与唯一同为北宋人无疑矣。旧刻庆安板，
虽未见祖本。题曰王翰林。则非唯一之旧也。是书视之于滑氏之融会众说以折衷之。则醇疵淆混。似不全美。然
吴吕广以下之说。得借以传之。要之医经之有注。当以此为最古也。
又按杨康侯所着通神论。元符中。黄鲁直为序。与天圣四年。相距七十余年。王唯一决不得与康侯眉睫相
接。则不知何由集入其说也。辛巳仲冬十八日。西城侍医野间君（成式）令嗣仁夫（成已）得皇国亡名氏难经俗
解钞。持来见示。卷首称难经有十家补注。所谓十家。并越人而言之。曰。卢秦越人撰。吴太医令吕广注。济阳
丁德用补注。前歙州歙县尉杨玄操演。巨宋陵阳草莱虞庶再演。青神杨康侯续演。琴台王九思校正。通仙王哲象
再校正。东京道人石友谅音释。翰林医官朝散大夫殿中省尚药奉御骑都尉赐紫金鱼袋王唯一重校正。建安李元立
锓木于家塾。据此诸家校注本。固各单行。李氏鸠集其说。编十家补注而若署名。似不以朝代为次序。后人以
王唯一名在最后。谓系其所集。仍别为一书。题以王翰林集注字。先子所谓其非王氏之旧者。可见也。祭酒林天
瀑先生（衡）佚存丛书。尝刻是书曰。明王九思所编。盖未深加考究也。
〔庞氏（安时）难经解义〕宋志一卷 佚
宋史本传曰。庞安时字安常。蕲州蕲水人。儿时能读书。过目辄记。父世医也。授以脉诀。安时曰。是不足
为也。独取黄帝扁鹊之脉书。治之未久。已能通其说。时出新意。辨诘不可屈。父大惊。时年犹未冠。已而病 。
乃益读灵枢太素甲乙诸秘书。凡经传百家之涉其道者。靡不通贯。尝曰。世所谓医书。予皆见之。惟扁鹊之言深
矣。盖所谓难经者。扁鹊寓术于其书。而言之不详。意者。使后人求之欤。予之术盖出于此。以之视浅深。决死
生。若合符节。且察脉之要。莫急于人迎寸口。是二脉阴阳相应。如两引绳。阴阳均则绳之大小等。故定阴阳于
喉手。配覆溢于尺寸。寓九候于浮沉。分四温于伤寒。此皆扁鹊略开其端。而予参以内经诸书。考究而得其说。
审而用之。顺而治之。病不得逃矣。又欲以术告后世。故着难经辨数万言。
滑寿曰。蕲水庞安常。有难经解数万言。惜乎无传。（难经本义）
〔宋氏（庭臣）黄帝八十一难经注释〕宋志一卷 佚
〔刘氏（阙名）难经解〕佚
王洙曰。昔东郡有一医者。姓刘。其术甚异。通黄帝八十一难经。病注者失其旨。乃自为解。献于阙下。仍
为人讲说。自号曰刘难经。其治病察脉。无隐不知。肘后有二药奁。止药末数品而已。每视人病。旋取诸末。和
合加减。分为剂料。日不尽其数。病未愈。他日再至曰。此药服不如数耳。所余当有几。人不能欺。后以老终。
（谈录）
〔周氏（与权）难经辨正释疑〕佚
滑寿曰。周与权字仲立。宋临川人。着难经辨正释疑。
（难经汇考）
吕复曰。难经周仲立颇加订易。而考证未明。（九灵山房集。沧洲翁传。）
〔八十一难辨正条例〕一卷 存
王氏（正宗）难经疏义（汇考作王宗立难经注义。）宋志二卷 佚
滑寿曰。王宗立字诚叔。宋绍兴人。将仕即试匠作监。着难经注义。
〔高氏（承德）难经疏〕佚
按上见于僧幻云史记扁鹊仓公传附标。而纪天锡集注又驳其义。乃知承德为宋人。
〔李氏（ ）难经句解〕国史经籍志四卷 存
自序曰。可以生人。可以杀人。莫若兵与刑。然兵刑乃显然之生杀。人皆可得而见。医乃隐然之生杀。人不
可得而见。年来妄一男子。耳不听难素之语。口不论难素之文。滥称医人。妄用药饵。误之于尺寸之脉。何啻乎
尺寸之兵。差之于轻重之剂。有甚于轻重之刑。予业儒未效。唯祖医是习。不揆所学。尝集解王叔和脉诀矣。尝
句解幼幼歌矣。如八十一难。乃越人受桑君秘术。尤非肤浅者所能测其秘。随句笺解。义不容舛。敬以十先生补
注为宗祖。言言有训。字字有释。必欲君子口诵心惟。以我之生。观彼之生。自必能回生起死矣。何更有实实虚
虚。医杀之讥。吁医有生人之功如此。岂不贤于兵刑之生杀哉。时大宋咸淳五年。岁次己巳。孟春。临川希范子
李子野自序。
又注义图序论曰。黄帝八十一难经。卢国秦越人所撰。史记列传曰。扁鹊者。姓秦氏。名越人。扬雄所谓扁
鹊卢人是也。假设问答。以释疑难之义。凡八十一篇。故谓之八十
一难经。医经之兴。始于黄帝。故系之黄帝焉。以明其义。皆有所受之。而非私智曲说也。今世所传。虽有吕
广杨玄操注释。皆浅陋阔略。而又用之以异端之说。近代为之注者。率多芜杂。无足观焉。是故难经奥旨。暗而
不彰。医者莫能资其说以施世也。今余妄意古人言。为之义解。又于终篇。撮其大法。合以素问。论而图之。杨
玄操之注。有害义理者。指摘而详辨焉。然后切脉之纲要。粲然可观。医者考之。可以审是非而辟邪说矣。
熊均曰。李 字子野。号希范子。宋咸淳间临川人。集注叔和脉诀。又有难经句解。并行于世。（医学源流
论。）
吕复曰。李子野为难经句解。而无所启发。（九灵山房集。沧洲翁传。）
〔谢氏（复古）难经注〕佚
熊均曰谢复古宋人。有难经注。（医学源流。）
徐春甫曰。谢复古为宋翰林学士籍。医药尤工于伤寒。发仲景之奥旨。
〔冯氏（ ）难经注〕佚
郑所南曰。双肾之间。为下丹田。出神景内经。冯 注难经八难下注。引之甚详。（文集。答吴山人问远
游观地理书自注。）
滑寿曰。难经诸家经解。冯氏丁氏伤于凿。（难经汇考）
〔纪氏（天锡）集注难经〕五卷（国史经籍志作三卷。）佚
金史本传曰。纪天锡字齐卿。泰安人。早弃进士。业学医。精于其技。遂以医名世。集注难经五卷。大定十
五年上其书。授医学博士。
纪天锡进难经表曰。臣天锡闻济世之道。莫大于医。识病之源。在于经典，今有八十一难经，为医之祖。是
秦越人
将黄帝素问疑难之义八十一篇。重而明之。故曰八十一难经。然其文义阃奥。后学难知。虽近代以来。有吕广杨
玄操高承德丁德用王宗正之徒。或作注解。或为疏义奈何文理差迭。违经背义。滥觞其说。遗而不解者。实其多
矣。臣天锡念此为医之患。遂乃精加访求。首尾十余年间。方始识其理趣云。
吕复曰。纪齐卿注难经稍密。乃附辨杨玄操吕广王宗正三子之非。（九灵山房集。沧洲翁传。）
按是书久佚。僧幻云史记附标。载进难经表。及注说数十则。辨论颇为精确。
〔张氏（元素）药注难经〕佚
金史本传曰。张元素字洁古。易州人。八岁试童子学。二十七试经义进士。犯庙讳下第。乃去学医。无所知
名。夜梦有人用大斧长凿。凿心开窍。纳书数卷于其中。自是洞彻其术。河间刘完素病伤寒八日。头痛脉紧。呕
逆不食。不知所为。元素往候。完素面壁罔顾。元素曰。何见待之卑如此哉。既为诊脉。谓之曰。脉病云云。曰然。
初服某药。用某味乎。曰然。元素曰。子误矣。某味性寒下降。走太阴。阳亡汗不能出。今脉如此。当服某药。
则效矣。完素大服。如其言遂愈，元素自此显名。元素治病不用古方。其说曰。运气不齐。古今异轨。古方新病。
不相能也。自为家法云。
滑寿曰。洁古氏难经药注。疑其草稿。姑立章指义例。未及成书也。今所见者。往往言论。于经不相涉。且
无文理。洁古平日着述极醇正。此绝不相似。不知何自遂乃板行。反为先生之累。岂好事者为之。而托为先生之
名邪。要之后来东垣海藏罗谦甫辈。皆不及见。若见必当与足成其
说。不然亦回护之。不使轻易流传也。
〔王氏（少卿）难经重玄〕佚
吕复曰。张洁古难经注后附药。殊非经意。王少卿演释其说。目曰重玄。亦未足以发人之蕴。（九灵山房集。
沧洲翁传。）
〔袁氏（坤浓）难经本旨〕佚
滑寿曰。袁坤浓字淳甫。本朝古益人。成都医学官。着难经本旨。佳处甚多。然其因袭处。未免踵前人之非。
且失之冗尔。
〔谢氏（缙孙）难经说〕佚
滑寿曰。谢缙孙字坚白。庐陵人。元统间医候郎。辽阳路官医提举。其说殊有理致源委。
〔陈氏（瑞孙）难经辨疑〕佚
滑寿曰。陈瑞孙字廷芝。本朝庆元人。温州路医学正。与其子宅之。同着难经。
〔滑氏（寿）难经本义〕国史经籍志二卷 存
凡例曰。一难经正文。周仲立李子野辈。擅加笔削。今并不从。一纪齐卿于经中盛字。多改作甚字。岂国讳。
或家讳。有所避耶。盖昧于临文不讳之义也。今不从。一经中错简衍文。辨见各篇之下。仍为缺误总类。以见其
概。一八十一难。隋唐经籍艺文志。俱云二卷。后人或厘而为三。或分而为五。今仍为二卷。以复书志之旧。杨玄
操复为十三类以统之。今亦不从。一难经八十一篇。盖越人取内经灵枢之文。设为问答。前此注家。皆不考所出。
今并一一考之。其无可考者。于七难内发其例。
朱右撄宁生传曰。滑寿请其师京口王居中曰。难经又本素问灵枢之旨。设难释义。其间荣卫部位。脏腑脉法。
与夫
经络 穴。辨之博矣。而阙误或多，愚将本其旨义。注而读之。何如。居中曰。甚矣子之善学也。善哉子学之得
其道也。（医史。）
四库全书提要曰。“滑寿字伯仁。明史方伎传。称为许州人。寄居靳县。案朱右撄宁生传曰。世为许州襄城
大家。元初祖父官江南。自许徙仪真。而寿生焉。又曰。在淮南曰滑寿。在吴曰伯仁氏。在鄞越曰撄宁生。然则
Kao. Comprising five juan (scrolls/volumes). Also detailed in Dushu Houzhi (Postscript to Books Read). There are annotations by Ding Deyong and Yu Shu. The book consists of five juan, and the current collected annotations also comprise five juan. The characters 'five' (wu) and 'nine' (jiu) are visually similar and prone to error; it is suspected that Xuancao's original work consisted of five juan, and subsequent annotations followed suit. A certain marquis formerly possessed a Song edition of the "Biographies of Bian Que and Cang Gong" from the Records of the Grand Historian (Shiji), which included marginal notes attached by the monk Huan Yun during the Da Yong era. Not only were the board centers and ends of pages filled, but additional papers were pasted on. Citing various sources, the cited Nan Jing (Classic of Difficult Issues) was identified as the original text by Yang [Xuancao], with his name inscribed at the beginning of the volume, which exactly matches the description in Dushu Houzhi. It states: "The manuscript copy of Yang Xuancao's annotation I have seen contains many errors." It further states: "Regarding the Nan Jing, Mr. Yang says: 'Nan' is pronounced as 'nai dan fan' (a phonetic notation). Thus, at that time, pronunciation and meaning were circulated together. From the Da Yong era to now, less than three hundred years have passed, yet the original has been lost and not transmitted, which is deeply regrettable. However, what he cites amounts to no fewer than dozens of sections; the text is elegant and refined, sufficient to glimpse the true face of ancient editions. Furthermore, each volume of the collected annotations bears the name Yang Kanghou. This suggests that besides Xuancao, there were other annotators. However, the annotations refer to 'Mr. Yang' without distinction. Previously, the two schools were confused; I still wish to prove this. After days of research, I once checked Huang Luzhi's Yuzhang Ji, where there is a preface to Yang Zijian's Tongshen Lun. It calls Zijian by the name Kanghou, confirming he was a person of the Yuanfu era. Therefore, I know that citations such as those in Taiping Shenghui Fang (Imperial Sanitary Bureau Formulary), Tongzhenzi's annotation of Maijue (Pulse Classic), Shengong Wanquan Fang, as well as those in our country's Yixin Fang (Preservation of Health Formulary), Hongjue Waidian Chao, etc., and refutations by Ding and Yu, do not belong to Kanghou's annotations. I have listed one by one the citations found in various books, almost none of which appear to originate from Kanghou.
[Eighty-One Nan Jing Yin Yi] (Pronunciation and Meaning of the Eighty-One Difficult Issues) One juan in the present bibliography of our country. Lost.
[Hou Shi (Ziran) Nan Jing Shu] (Hou Ziran's Commentary on the Nan Jing) Thirteen juan in the Chongwen Zongmu (General Catalog of the Imperial Library). Lost.
[Ding Shi (Deyong) Nan Jing Buzhu] (Ding Deyong's Supplementary Annotations on the Nan Jing) Five juan in Dushu Houzhi (recorded as two juan in Shulu Jieti). Lost.
Zhao Xibian said: Ding Deyong considered that Yang Xuancao's elaboration greatly departed from the main principles, so he corrected them. For obscure passages in the classic text, he drew diagrams. Deyong was from Jiyang. His book was completed at the end of the Jia [era].
Chen Zhensun said: The Nan Jing consists of two juan, authored by Qin Yue Ren of Bohai. Ding Deyong of Jiyang provided supplementary annotations. Deyong was a person of the middle Jia [era]. In his preface, he stated that Taiyi Ling (Director of the Imperial Medical Bureau) Lu Guang recompiled this classic, and Yang Xuancao subsequently annotated it. Readers found it difficult to understand, so he supplemented it. He included diagrams within. The eighty-one difficult issues are divided into thirteen chapters, and the first chapter provides the most detailed account of diagnostic signs. Generally, pulse learning began with Bian Que.
According to my observation of the markings by senior scholars of our country in Benyi (Original Meaning), it says: "Supplementary annotations, five juan. Preface by Ding Deyong of Luoyang on the day of Wu Shen in the ninth month of the seventh year of Jia [Era]." I do not know the source of this.
[Yu Shi (Shu) Zhu Nan Jing] (Yu Shu's Annotation on the Nan Jing) Five juan in Dushu Houzhi. Lost.
Zhao Xibian said: Yu Shu was from Renshou and resided in Hanjia. In his youth, he was a Confucian scholar, but later abandoned his studies to learn medicine. He wrote this book to supplement what Lu [Guang] and Yang [Xuancao] had left incomplete. Li Taichen wrote a preface for it during the Zhiping era.
According to the markings in Benyi again, it says: "Li Taichen, Chengyi Lang (Counselor), Acting Director of the Department of State Affairs, Former Magistrate of Sanquan County, Concurrent Manager of Military Bridges and Roads, Encourager of Agriculture, Knight Commander, Bestowed with a Red Fish Bag, wrote this. Preface written on Dragon Boat Festival, fourth year of Zhiping." The source is also unknown.
[Wang Hanlin Jizhu Huangdi Bashiyi Nan Jing] (Wang Hanlin's Collected Annotations on the Yellow Emperor's Eighty-One Difficult Issues) Five juan. Extant.
Lu Fu said: The Nan Jing comprises thirteen juan. Wang Weiyi of the Song dynasty collected the theories of five schools, but purity and flaws may be mixed. Only Yu's [annotations] are roughly acceptable.
According to this book, early in the Bunka era, Qian Tian Zijing (Gong), an internal physician, republished it. At that time, my late father wrote a preface stating: "Wang Hanlin's Collected Annotations on the Yellow Emperor's Eighty-One Difficult Issues, five juan." Neither the Song bibliographies nor the works of Chao and Chen, nor Hua Shi's Huikao (Comprehensive Examination), record it. Only Ye Sheng's Zhutang Shumu (Bibliography of the Bamboo Hall) from the Ming dynasty lists a one-juan Nan Jing Jizhu (Collected Annotations on the Nan Jing); it is unknown if this is what Wang [Weiyi] collected. Ji Tianxi of the Jin dynasty also wrote a five-juan Nan Jing Jizhu, but the volume count does not match, raising doubts. Currently, the beginning of each volume of this book is titled: "Annotated by Lu Guang, Ding Deyong, Yang Xuancao, Yu Shu, Yang Kanghou. Corrected by Wang Jiusi, Wang Dingxiang, Shi Youliang, Wang Weiyi. With phonetic explanations." Who exactly "Wang Hanlin" refers to is unclear. In the fourth year of Tiansheng (Emperor Renzong of Song), Wang Weiyi served as Hanlin Yiguan (Hanlin Medical Officer), Chaosan Dafu (Disseminator of Grace), within the Dianzhong Province, Shangyao Fengyu (Attendant in Charge of Imperial Medicines), Knight Commander. He was commissioned to compile the Tongren Xue Zhenjiu Tu Jing (Illustrated Classic of Acupuncture Points on the Bronze Figure). Wang Hanlin is indeed Weiyi. Checking Zhao Xibian's records, Ding Deyong's annotations were completed at the end of the Jia [era], and Yu Shu's annotations had a preface by Li Taichen during the Zhiping era, both after the Tiansheng era. From this perspective, Weiyi served through the reigns of Emperors Renzong and Yingzong. Decades after compiling the Bronze Figure Classic, he corrected this book. The annotations by Lu Guang, Yang Xuancao, Ding Deyong, and Yu Shu are listed in bibliographies and frequently cited by various schools. However, regarding Yang Kanghou, there is no specific record. Two instances in the annotations cite "Mr. Yang" to refute Ding's views, clearly indicating Kanghou's theory. The rest are mixed with Xuancao's views and cannot be distinguished. Wang Jiusi, Wang Dingxiang, and Shi Youliang are not seen in other books, but they were undoubtedly contemporaries of Weiyi in the Northern Song dynasty. Although the ancestral edition of the old Qing'an block print has not been seen, since it is titled "Wang Hanlin," it is not Weiyi's original work. Compared to Hua Shi's integration of various theories to reach a compromise, this book's purity and flaws are confused and seem not entirely perfect. However, theories from Lu Guang onwards can be preserved through it. Ultimately, among medical classics with annotations, this should be considered the oldest.
Furthermore, Yang Kanghou's Tongshen Lun had a preface by Huang Luzhi during the Yuanfu era, which is over seventy years apart from the fourth year of Tiansheng. Wang Weiyi certainly could not have been closely connected with Kanghou. Thus, it is unknown how his theories were collected into this work. On the eighteenth day of the second winter month of Xin Si year, Renfu (Chengyi), son of Jun Yema (Chengshi), a attending physician from Xicheng, brought a manuscript copy of an anonymous local commentary on the Nan Jing from our country for me to see. The beginning of the volume states that there are ten families of supplementary annotations on the Nan Jing. These ten families, referring to Yue Ren (Bian Que), are: Written by Qin Yue Ren of Lu; Annotated by Lu Guang, Grand Doctor of Wu; Supplementary annotations by Ding Deyong of Jiyang; Elaborated by Yang Xuancao, former Assistant Magistrate of Shexian County, Shenzhou; Re-elaborated by Yu Shu of Linyang, Jiangsu; Continued elaboration by Yang Kanghou of Qingshen; Corrected by Wang Jiusi of Qintai; Re-corrected by Wang Zhexiang, Tongxian; Phonetic explanation by Shi Youliang, Daoist of Tokyo; Re-re-corrected by Wang Weiyi, Hanlin Medical Officer, Chaosan Dafu, Shangyao Fengyu of Dianzhong Province, Knight Commander, Bestowed with a Purple Gold Fish Bag. Woodblocks carved by Li Yuanli of Jian'an in his family school. According to these various school annotations, they originally circulated separately. Li [Yuanli] gathered their theories, compiled them into ten families of supplementary annotations, and seemingly did not arrange them by dynasty. Later generations, seeing Wang Weiyi's name last, believed he collected them and created a separate book titled "Wang Hanlin Collected Annotations." My late father's statement that this is not Wang's original work is evident. Mr. Lin Tianpu (Heng), Chancellor of Guozijian (Imperial Academy), in his Yicun Congshu (Collection of Preserved Works), once published this book claiming it was compiled by Wang Jiusi of the Ming dynasty, likely due to insufficient investigation.
[Pang Shi (Anshi) Nan Jing Jieyi] (Pang Anshi's Interpretative Meaning of the Nan Jing) One juan in Song Zhi. Lost.
Song Shi (History of Song) Biography says: Pang Anshi, courtesy name Anchang, was from Qishui, Qizhou. As a child, he could read and remembered everything he saw. His father was a hereditary physician who taught him the Maijue (Pulse Classic). Anshi said, "This is insufficient." He exclusively selected the pulse books of the Yellow Emperor and Bian Que. Before long, he could understand their theories, constantly offering new ideas, and his refutations were unyielding. His father was greatly surprised. He was still underage. Later, he fell ill, and thus studied more deeply the Ling Shu (Spiritual Pivot), Tai Su (Great Simplicity), Jia Yi, and other secret texts. He thoroughly understood all classics and hundred schools related to medicine. He once said, "All the medical books known to the world, I have seen them. Only Bian Que's words are profound. What is called the Nan Jing is where Bian Que embedded his techniques in the book but did not explain them in detail. Perhaps he intended for later generations to seek them out? My techniques likely stem from here. Using them to judge depth and determine life and death fits perfectly like a tally. Moreover, the key to observing pulses lies urgently in the Renying (Carotid) and Cun Kou (Radial) pulses. These two pulses correspond in yin and yang, like two ropes being pulled. If yin and yang are balanced, the thickness of the ropes is equal. Thus, yin and yang are determined at the throat and hand; Fu and Yi (pulse positions) are matched to Cun and Chi (wrist positions); Jiu Hou (Nine Palpations) are embedded in floating and sinking; Si Wen (Four Warmths) are divided according to Shanghan (Cold Damage). All these were slightly initiated by Bian Que, and I, referencing the Neijing (Inner Canon) and other books, investigated and obtained these theories. Examining and applying them, treating according to their nature, diseases cannot escape." He wished to pass his techniques to future generations, so he wrote tens of thousands of words in Nan Jing Bian (Differentiation of the Nan Jing).
Hua Shou said: Pang Anchang of Qishui wrote tens of thousands of words in Nan Jing Jie. It is a pity that it has not been transmitted. (Nan Jing Benyi)
[Song Shi (Tingchen) Huangdi Bashiyi Nan Jing Zhushi] (Song Tingchen's Annotations on the Yellow Emperor's Eighty-One Difficult Issues) One juan in Song Zhi. Lost.
[Liu Shi (Anonymous) Nan Jing Jie] (Liu Shi's Explanation of the Nan Jing) Lost.
Wang Zhu said: In the past, there was a physician in Dongjun surnamed Liu. His skills were very unusual. He mastered the Huangdi Bashiyi Nan Jing. Dissatisfied with previous annotations losing the original intent, he created his own explanations, presented them to the court, and lectured to others. He called himself Liu Nan Jing. In treating diseases and observing pulses, nothing was hidden from him. He had two medicine boxes in his elbow sleeve, containing only a few types of powdered medicines. Whenever he treated a patient, he would immediately take various powders, mix and adjust them, and divide them into doses. He did not finish using all his supplies in a day. If the disease was not cured, he would return another day and say, "You did not take the prescribed number of doses. How much remains?" People could not deceive him. He eventually died of old age. (Tanlu)
[Zhou Shi (Yuquan) Nan Jing Bianzheng Shiyi] (Zhou Yuquan's Corrective Verification and Clarification of the Nan Jing) Lost.
Hua Shou said: Zhou Yuquan, courtesy name Zhongli, was from Linchuan, Song dynasty. He wrote Nan Jing Bianzheng Shiyi. (Nan Jing Huikao)
Lu Fu said: Zhou Zhongli made considerable revisions to the Nan Jing, but his textual research was not clear. (Jiuling Shanfang Ji, Cangzhou Weng Zhuan)
[Bashiyi Nan Bianzheng Tiaoli] (Regulations for Corrective Verification of the Eighty-One Difficult Issues) One juan. Extant.
[Wang Shi (Zhengzong) Nan Jing Shuyi] (Wang Zhengzong's Explanatory Meaning of the Nan Jing; recorded as Wang Zongli's Nan Jing Zhuyi in Huikao) Two juan in Song Zhi. Lost.
Hua Shou said: Wang Zongli, courtesy name Chengshu, was from Shaoxing, Song dynasty. He held the position of Jiangshi and took the examination for Crafts Supervisor. He wrote Nan Jing Zhuyi.
[Gao Shi (Chengde) Nan Jing Shu] (Gao Chengde's Commentary on the Nan Jing) Lost.
According to the above, it appears in the marginal notes attached by the monk Huan Yun to the Biographies of Bian Que and Cang Gong in the Shiji, and Ji Tianxi's collected annotations refuted its arguments. Thus, we know Chengde was a person of the Song dynasty.
[Li Shi () Nan Jing Gujie] (Li Shi's Sentence-by-Sentence Explanation of the Nan Jing) Four juan in Guoshi Jingjizhi. Extant.
Self-preface says: Nothing can give life or take life more than soldiers and punishment. However, soldiers and punishment are obvious forms of life and death, which everyone can see. Medicine is a hidden form of life and death, which people cannot see. In recent years, a presumptuous man listens not to the words of Nan (Nan Jing) and Su (Suwen), speaks not of their texts, falsely claims to be a doctor, recklessly uses drugs, and errs in the cun and chi pulses. Is this not worse than errors in military strategy? Errors in the weight and lightness of prescriptions are even more severe than errors in punishment. I practiced Confucianism without success, so I exclusively learned medicine. Without judging my learning, I once compiled an explanation of Wang Shuhe's Maijue. I once explained sentence by sentence the Youyou Ge (Song for Infants). As for the Eighty-One Nan, it is the secret art received by Yue Ren from Master Sang, which superficial people certainly cannot fathom. I annotated it sentence by sentence, ensuring the meaning was not contradictory. Respectfully taking the ten sages' supplementary annotations as the ancestor, every word has instruction, every character has explanation. If gentlemen recite it and ponder it in their hearts, using my life to observe their life, they will surely be able to revive the dead. Why would there be criticism of "treating excess with excess and deficiency with deficiency, causing doctors to kill"? Alas, doctors have such merit in giving life! Are they not superior to the life-and-death power of soldiers and punishment? In the fifth year of Xianchun of the Great Song, year Jisi, first month, Li Ziye, courtesy name Xifanzi, from Linchuan, self-prefaced.
Also, Preface to Notes, Meanings, Diagrams, and Arguments says: The Huangdi Bashiyi Nan Jing was written by Qin Yue Ren of the State of Lu. The Biographies in the Shiji state: Bian Que, whose surname was Qin and given name Yue Ren, is the "Bian Que of Lu" mentioned by Yang Xiong. Through hypothetical questions and answers, it explains the meaning of difficulties. It consists of eighty-one chapters, hence called the Eighty-One Nan Jing. The rise of medical classics began with the Yellow Emperor, so it is associated with the Yellow Emperor to clarify its meaning. All teachings have their origins and are not private wisdom or twisted theories. What is transmitted today, although annotated by Lu Guang and Yang Xuancao, is shallow and brief, and often used with heterodox theories. Recent annotators are mostly miscellaneous and unworthy of attention. Therefore, the profound principles of the Nan Jing are dark and not manifest. Doctors cannot utilize these theories to benefit the world. Now, I presume upon the words of the ancients, providing explanatory interpretations. At the end of the volume, I summarize the major principles, combine them with the Suwen, discuss them, and create diagrams. Regarding Yang Xuancao's annotations, those harmful to principles are pointed out and analyzed in detail. Then, the essentials of pulse diagnosis become clearly visible. Doctors examining this can judge right from wrong and dispel false theories.
Xiong Jun said: Li [Ye], courtesy name Ziye, pseudonym Xifanzi, was from Linchuan during the Xianchun era of the Song dynasty. He compiled annotations on Shuhe's Maijue and also wrote Nan Jing Gujie, both circulating in the world. (Yixue Yuanliu Lun)
Lu Fu said: Li Ziye wrote Nan Jing Gujie but provided no inspiration. (Jiuling Shanfang Ji, Cangzhou Weng Zhuan)
[Xie Shi (Fugu) Nan Jing Zhu] (Xie Fugu's Annotations on the Nan Jing) Lost.
Xiong Jun said: Xie Fugu was a person of the Song dynasty and had Nan Jing Zhu. (Yixue Yuanliu)
Xu Chunfu said: Xie Fugu was a Hanlin Academician of the Song dynasty. His medical skills, especially in treating Shanghan, revealed the profound principles of Zhang Zhongjing.
[Feng Shi () Nan Jing Zhu] (Feng Shi's Annotations on the Nan Jing) Lost.
Zheng Suonan said: Between the two kidneys lies the Lower Dantian (Lower Elixir Field), originating from the Shenyijing Nei Jing. Feng [Shi]'s annotation on the Eighth Difficulty of the Nan Jing cites this in great detail. (Wenji, Answer to Scholar Wu's Question on Long-Distance Travel and Observation of Geography, Self-Note)
Hua Shou said: Among the various commentaries on the Nan Jing, the Feng and Ding schools are flawed by being overly pedantic. (Nan Jing Huikao)
[Ji Shi (Tianxi) Jizhu Nan Jing] (Ji Tianxi's Collected Annotations on the Nan Jing) Five juan (recorded as three juan in Guoshi Jingjizhi). Lost.
Jin Shi (History of Jin) Biography says: Ji Tianxi, courtesy name Qiqing, was from Tai'an. He abandoned the Jinshi examination early and studied medicine, mastering the skill and becoming famous as a physician. He compiled five juan of Nan Jing Jizhu. In the fifteenth year of Dading, he submitted the book and was appointed Medical Doctor.
Memorial of Ji Tianxi Presenting the Nan Jing says: Your subject Tianxi has heard that the way to save the world is nothing greater than medicine. Understanding the source of disease lies in the classics. Now, the Eighty-One Nan Jing is the ancestor of medicine. Qin Yue Ren took the difficult meanings of the Huangdi Suwen and clarified them in eighty-one chapters, hence called the Eighty-One Nan Jing. However, its literary meaning is profound and difficult for later learners to understand. Since recent times, figures such as Lu Guang, Yang Xuancao, Gao Chengde, Ding Deyong, and Wang Zongzheng have either made annotations or commentaries. Yet, the literary structure is inconsistent, violating the classic and departing from its meaning, spreading erroneous theories, leaving many unresolved. Your subject Tianxi, considering this a detriment to medicine, carefully sought out sources. Over ten years, from start to finish, I finally understood its principles and interests.
Lu Fu said: Ji Qiqing's annotation of the Nan Jing is relatively dense, attaching refutations against the errors of Yang Xuancao, Lu Guang, and Wang Zongzheng. (Jiuling Shanfang Ji, Cangzhou Weng Zhuan)
According to this, the book has been lost for a long time. The marginal notes attached by the monk Huan Yun to the Shiji contain the Memorial of Presenting the Nan Jing and dozens of annotation comments, which are quite precise in argumentation.
[Zhang Shi (Yuansu) Yaozhu Nan Jing] (Zhang Yuansu's Pharmacological Annotations on the Nan Jing) Lost.
Jin Shi Biography says: Zhang Yuansu, courtesy name Jiegu, was from Yizhou. At eight years old, he took the Tongzi Xue (Child Student) examination. At twenty-seven, he took the Jingyi Jinshi examination but failed due to violating the temple name taboo. So he went to study medicine. He was initially unknown. One night, he dreamed someone used a large axe and chisel to open his heart and insert several volumes of books into it. From then on, he thoroughly understood the techniques. Liu Wansu of Hejian suffered from Shanghan for eight days, with headache, tight pulse, vomiting, refusal to eat, and confusion. Yuansu visited. Wansu turned his back and ignored him. Yuansu said, "Why treat me with such disdain?" After diagnosing the pulse, he told him, "The pulse indicates..." Wansu said, "Yes." Yuansu asked, "Did you initially take a certain medicine using a certain flavor?" Wansu said, "Yes." Yuansu said, "You were mistaken. That flavor is cold in nature and descending, entering the Taiyin channel. Yang is lost, and sweat cannot emerge. With the current pulse, you should take [another] medicine, and it will be effective." Wansu greatly accepted this and recovered as predicted. Yuansu became famous from this. Yuansu did not use ancient formulas in treating diseases. His theory was: "Luck and Qi are not uniform; ancient and modern paths differ. Ancient formulas and new diseases are incompatible." He established his own family method.
Hua Shou said: Jiegu's pharmacological annotations on the Nan Jing are suspected to be drafts. He merely established chapter headings and principles, failing to complete the book. What is seen now often discusses matters unrelated to the classic and lacks literary structure. Jiegu's daily writings are extremely pure and correct; this is completely dissimilar. It is unknown how it was printed, bringing discredit to the master. Could it be that busybodies fabricated it and attributed it to the master's name? Anyway, later figures like Dongyuan, Haizang, and Luo Qianfu did not live to see it. If they had, they would have completed the theory or protected it to prevent easy circulation.
[Wang Shi (Shaoqing) Nan Jing Chongxuan] (Wang Shaoqing's Double Profundity of the Nan Jing) Lost.
Lu Fu said: Zhang Jiegu's Nan Jing annotations are followed by herbs, which is far from the essence of the classic. Wang Shaoqing elaborated on these theories, titling it Chongxuan, but it was insufficient to reveal human profundity. (Jiuling Shanfang Ji, Cangzhou Weng Zhuan)
[Yuan Shi (Kunnong) Nan Jing Benzhi] (Yuan Kunnong's Original Intent of the Nan Jing) Lost.
Hua Shou said: Yuan Kunnong, courtesy name Chunfu, was from Guyi in our country and an official at the Chengdu Medical School. He wrote Nan Jing Benzhi. It has many good points, but its derivations inevitably follow predecessors' errors and are somewhat verbose.
[Xie Shi (Jinsun) Nan Jing Shuo] (Xie Jinsun's Discourse on the Nan Jing) Lost.
Hua Shou said: Xie Jinsun, courtesy name Jianbai, was from Luling. During the Yuantong era, he was a Yi Hou Lang and Official Medical Supervisor of Liaoyang Road. His discourse has particular logical coherence and origin.
[Chen Shi (Ruisun) Nan Jing Biyi] (Chen Ruisun's Doubts and Clarifications on the Nan Jing) Lost.
Hua Shou said: Chen Ruisun, courtesy name Tingzhi, was from Qingyuan in our country and Chief Medical Officer of Wenzhou Road. Together with his son Zhaizhi, he co-authored works on the Nan Jing.
[Hua Shi (Shou) Nan Jing Benyi] (Hua Shou's Original Meaning of the Nan Jing) Two juan in Guoshi Jingjizhi. Extant.
General Rules:
1. The main text of the Nan Jing has been arbitrarily edited by Zhou Zhongli, Li Ziye, etc. I do not follow them now.
2. Ji Qiqing changed many instances of the character "Sheng" (prosperous/abundant) to "Shen" (very) in the classic. Was this to avoid national or family taboos? It shows ignorance of the principle of not avoiding names in writing. I do not follow this.
3. Displaced bamboo slips and superfluous text in the classic are辨析 (analyzed) under each chapter. I still provide a general category of missing and erroneous items to show the overview.
4. The Eighty-One Nan Jing is recorded as two juan in both Sui and Tang bibliographies. Later generations divided it into three or five juan. I keep it as two juan to restore the original bibliography. Yang Xuancao reorganized it into thirteen categories; I do not follow this.
5. The eighty-one chapters of the Nan Jing are likely Yue Ren taking texts from the Neijing and Ling Shu, setting up questions and answers. Previous annotators did not investigate their sources. I have investigated them one by one. For those that cannot be traced, I set forth the example within the Seventh Difficulty.
Zhu You's Biography of Yingningsheng says: Hua Shou asked his teacher Wang Juzhong of Jingkou: "The Nan Jing is based on the principles of the Suwen and Ling Shu, setting up difficulties to explain meanings. The aspects of Yingwei (Nutritive and Defensive Qi) locations, Zang-Fu pulse methods, and meridians/acupoints are辨析 (discussed) extensively, but there are many omissions and errors. I intend to base my annotations on their principles and meanings. What do you think?" Juzhong said, "How excellent your ability to learn is! Well done, you have learned the correct way." (Yishi)
Summary of the Siku Quanshu (Complete Library of the Four Treasuries): "Hua Shou, courtesy name Boren, is referred to in the Mingshi (History of Ming) Biography of Artisans as being from Xuzhou, residing in Jin County. According to Zhu You's Biography of Yingningsheng: His family was a prominent clan in Xiangcheng, Xuzhou. Early in the Yuan dynasty, his grandfather served in Jiangnan, moving from Xu to Yizhen, where Shou was born. It also says: In Huainan he was called Hua Shou; in Wu, Boren Shi; in Yinyue, Yingningsheng. Thus..."