《帝王世纪》曰∶黄帝命雷公岐伯论经脉，旁通问难八十一为《难经》。杨玄操《难经》序
曰∶《黄帝八十一难经》者，秦越人所作。按《黄帝内经》二帙，帙九卷，其义难究。越人乃采
精要八十一章为《难经》。（《事物纪原》）
《八十一难经》乃秦越人扁鹊祖述《内经》，设为问答之辞，以示学人。所引经言多非《灵》、《素》本文，盖古
有其书而今亡之耳。隋时有吕博望注本不传，宋王唯一集五家之说，而醇 相乱。惟虞氏粗为可
观，纪齐卿注稍密，乃附辨杨玄操。吕广、王宗正三子之非。周仲立、李子野、张洁古诸家注释，
俱无所启发。近代王少卿演绎，目曰重玄。滑伯仁注释亦非诂训，大抵切于经旨而为要义者，不
过数难而已矣。
世传张仲景用《素问·热论》之说，广伊芳尹《汤液》而为之，至晋王叔和始因旧说重为撰次，
宋成无己复为之注释。其后庞安常、朱肱、许叔微、韩祗和、王实之流固亦互有发明，而大纲大
要无越乎汗吐下温四法而已。盖一证一药，万选万中，千载之下，如合符节。前修指为群方之祖，
信矣。所可憾者，审脉时 王氏之言，三阴率多断简，况张经王传，亦往往反复后先，亥豕相杂。
自非字字句句，熟玩而精思之，未有能造其阃奥者。陈无择尝补三阴证药于三阴论，其意盖可见
矣。近人徐止善作《伤寒补亡》，恐与先哲之意未尽合也。
《帝王世纪》记载：黄帝命令雷公和岐伯讨论经脉，通过旁通问答的形式提出八十一难，编成了《难经》。杨玄操在《难经》序言中说：《黄帝八十一难经》是秦越人（扁鹊）所著。根据《黄帝内经》有两套，每套九卷，其义理难以穷尽。秦越人于是采摘其中的精要内容，分为八十一章，编成《难经》。（出自《事物纪原》）
《八十一难经》是秦越人扁鹊遵循并阐述《内经》的理论，采用设问回答的形式，用来教导后学之人。书中引用的经文大多不是《灵枢》、《素问》的原文，大概是古代有这本书而现在已经失传了。隋朝时有吕博望的注本，但已不流传；宋代王唯一汇集了五家的说法，导致内容杂乱混淆。只有虞氏的注解大致可观，纪齐卿的注解稍显细密，于是附带辩驳杨玄操、吕广、王宗正三人的错误。周仲立、李子野、张洁古等各家注释，都没有什么启发性的见解。近代王少卿进行演绎发挥，命名为《重玄》。滑伯仁的注释也不是单纯的训诂解释，大体上切合经旨并提炼出要义的，不过是其中少数几难罢了。
世间流传的说法认为，张仲景运用《素问·热论》的理论，广泛参考伊尹的《汤液》来撰写著作，到了晋代王叔和才依据旧说重新整理编排，宋代成无己又为之作注释。此后庞安常、朱肱、许叔微、韩祗和、王实等人固然也各有发明创造，但总纲和要点没有超出汗、吐、下、温四种治法而已。可以说是一证对应一药，万选万中，千年之后，如同符节相合一样准确。前人将其称为群方之祖，确实如此。令人遗憾的是，审视脉象时引用王氏（王叔和）的说法，三阴病篇大多残缺不全，况且张仲景的经文和王叔和的传文，也往往前后反复错乱，文字讹误混杂。如果不是字字句句仔细研读并深入思考，没有人能够进入其深奥的境界。陈无择曾经在论述三阴病的章节中补充了三阴证的用药，他的意图大概由此可见。近人徐止善编写《伤寒补亡》，恐怕与先哲的本意未尽相符。
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.