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The *Diwang Shiji* (Chronicles of the Emperors) states: The Yellow Emperor ordered Leigong and Qibo to discuss meridians, posing eighty-one difficult questions through lateral inquiry and dialogue, thereby compiling the *Nan Jing* (Classic of Difficult Issues). Yang Xuancuo, in his preface to the *Nan Jing*, stated: The *Huangdi Bayishiyi Nan Jing* (Yellow Emperor’s Classic of Eighty-One Difficult Issues) was authored by Qin Yueren. According to records, the *Huangdi Neijing* (Inner Canon of the Yellow Emperor) consists of two sets, each with nine volumes, whose principles are difficult to fully exhaust. Yueren therefore selected the essential points, dividing them into eighty-one chapters to form the *Nan Jing*. (From *Shiwu Jiyuan*)

The *Bayishiyi Nan Jing* was compiled by Qin Yueren (Bian Que), who followed and expounded upon the theories of the *Neijing*, using a question-and-answer format to instruct students. The canonical quotes cited therein are mostly not from the original texts of the *Lingshu* (Spiritual Pivot) or *Suwen* (Basic Questions); rather, they likely come from ancient books that have since been lost. During the Sui Dynasty, there was an annotated version by Lü Bowang, but it is no longer extant. In the Song Dynasty, Wang Weiyi collected the interpretations of five schools, resulting in a confused and mixed text. Only the annotations by Yu Shi were considered somewhat worthwhile; Ji Qiming’s annotations were slightly more detailed, and he appended refutations against the errors of Yang Xuancuo, Lü Guang, and Wang Zongzheng. Annotations by Zhou Zhongli, Li Ziye, Zhang Jiegou, and others provided little inspiration. In recent times, Wang Shaoqing elaborated on the text, titling it *Chongxuan* (Double Mystery). Hua Borén’s annotations were also not mere exegesis; generally, those that closely adhered to the canonical intent and extracted key meanings were limited to only a few of the difficult issues.

It is widely believed that Zhang Zhongjing utilized the theories from the *Suwen·Relun* chapter of the *Neijing* and extensively referenced Yi Yin’s *Tangye* (Decoctions) to compose his work. It was not until the Jin Dynasty that Wang Shuhe reorganized these materials based on previous traditions. Later, Cheng Wuji of the Song Dynasty provided commentary. Subsequently, scholars such as Pang Anchang, Zhu Gong, Xu Shuwéi, Han Zhihe, and Wang Shi made various contributions and innovations, yet the general principles did not exceed the four methods of sweating, vomiting, purging, and warming. It can be said that for every syndrome, there is a specific formula, ensuring accuracy time and again; even after a millennium, their efficacy matches like a tally token. Predecessors rightly hailed this work as the Ancestor of All Formulas. What remains regrettable is that when examining pulse diagnoses citing Wang Shuhe’s words, the sections on the Three Yin meridians are largely fragmented. Moreover, Zhang Zhongjing’s original texts and Wang Shuhe’s commentaries often appear disordered and mixed with textual corruptions. Unless one carefully studies every word and sentence with profound reflection, it is impossible to penetrate its profound mysteries. Chen Wuyue once supplemented formulas for Three Yin syndromes within the discussion of Three Yin diseases, revealing his intention. The contemporary scholar Xu Zhishan wrote *Shanghan Buwang* (Supplementing the Lost Aspects of Cold Damage), which may not fully align with the intentions of the sages of old.