一、是经注相传既久。错简颇多。如三难误列十八难。十难误列四十八难。凡误三十余条。今悉
根据古本厘正。一复越人之旧。恐其久而又差。故复撰某难发明何义目次一篇。证误目次一
篇。冠于首。
一 、 传世之书。缮写多讹。独难经历三千年来。所误不过数字。开列证误目次。盖因是书以数冠
篇。不致遗失。然其数则存。而文已不随其数。如三难之误列十八难而不觉也。沿讹踵谬。读
者难明。余就古本原文阐发。并采前人之说。附于其下。遂觉本义复明。即不业医者。
似亦可
展卷了然矣。
一、是经越人悉本内经。或字句间与内经小有异同。其义实无相悖。后人执此一二字以议其
非。亦已妄矣。至于脉位。以大小肠分发两寸。确有至理。余于三难注明李士材喻嘉言辈欲
驳其误。恐后人不服。而云高阳生之伪诀。今人不明难经。惑于伪诀一语。反以难经为不足
凭。岂其然乎。
一、是经越人取经义之深微者。设为问难。虽止八十一条。而内经之全旨已具。其发明脉
理证
治针刺。率以一语该千百言之蕴。学人若致心研讨。自能悟千百言于一语之下。欲臻其境
者。先读难经。再读内经可也。
一、是经四明张静斋本各条俱有绘图。夫难经所言。皆阐明脉理阴阳。荣卫虚实。五行交互。补
泻变通。难以绘图。今其图不过即以其文或方或圆或颠或倒。重写一过而已。学人一泥其
图。真义反晦。故去之。
一、是书余与参政中峰朱公互相商榷。裨助实多。间加一二评语。亦录于下。
一、是经注解行世者。历来一十七家。并列姓氏。其未之见者。不及备载。
一、是注原为家学卫生而设。每用浅近通俗之语。欲使子侄易明易熟。余又气血既衰之年。不
能过用心思。故字句间多有不检之处。学人谅之。
丁锦履中氏又书
一、这部书的注解流传已久，其中错简（古籍因竹简散乱而导致的文字顺序错误）很多。例如第三难被误排在第十八难的位置，第十难被误排在第四十八难的位置，总共错误的条目有三十多条。现在全部依据古本进行校正，以恢复扁鹊（越人）的原貌。担心年代久远后再次出现差错，所以另外撰写了“某难发明何义”的目录一篇、“证误”的目录一篇，放在书的前面。
二、传世书籍中，抄写错误很多。唯独《难经》历经三千年，所错的不过几个数字。列出“证误”目录，是因为这本书以数字来标记篇章，这样不容易遗失。然而数字虽然还在，但文字已经不再对应其原本的数字。比如第三难被误列为第十八难却无人察觉。沿袭错误，导致读者难以明白。我根据古本原文进行阐发，并采纳前人的说法，附在原文下面，于是本义重新明晰。即使不是从事医学的人，似乎也可以展开书本就看得明白。
三、这部书是扁鹊完全依据《黄帝内经》编写的，或者字句间与《黄帝内经》有微小的异同，但其含义实际上没有相违背。后人执着于这一两个字来议论它的非议，也是荒谬的。至于脉位，将手太阴肺经的大肠、小肠分别配属在两寸口脉上，确有至理。我在第三难中注明了李士材、喻嘉言等人想要驳斥其错误，担心后人不服从，便说是高阳生的伪诀。今人不明白《难经》，被“伪诀”这句话迷惑，反而认为《难经》不足以凭信，难道真是这样吗？
四、这部书中，扁鹊选取《内经》中深微的道理，设为问答疑难。虽然只有八十一条，但《内经》的全部分旨意已具备其中。它阐明脉理、证治、针刺，往往用一句话概括了千百句话的蕴意。学习者如果专心研讨，自然能在这一句话下领悟千百句话的内容。想要达到这种境界的人，先读《难经》，再读《黄帝内经》就可以了。
五、这部书的四明张静斋版本，各条都有绘图。但是《难经》所说的，都是阐明脉理、阴阳、营卫虚实、五行交互、补泻变通，难以用绘图表现。现在的图不过是根据文中的方形、圆形或颠倒倒置等形状，重新描画一遍而已。学习者如果拘泥于这些图，真正的含义反而晦暗不明，所以去掉它们。
六、这本书我与参政中峰朱公互相商讨，帮助实在很大。偶尔加上一两条评语，也记录在下面。
七、这部书的注解流行于世，历来有一十七家，并列出了他们的姓氏。那些我没有见过的，来不及详细记载。
八、这个注解原本是为家族学习养生卫生而设的，每处都使用浅显通俗的语言，想让子侄们容易明白、熟悉。我又处于气血衰退的年纪，不能过于用心思，所以在字句间多有不够严谨的地方，请学习者谅解。
丁锦 履中氏 又书
1. The annotations of this classic have been transmitted for a long time, and there are many misplaced slips (cuojian, errors caused by the disorder of bamboo slips in ancient texts). For instance, Difficulty 3 was mistakenly listed as Difficulty 18, and Difficulty 10 was mistakenly listed as Difficulty 48; there are over thirty such erroneous entries in total. Now, all have been corrected according to the ancient edition to restore the original form of Yue Ren (Bian Que). Fearing that errors might recur over time, I have additionally compiled two catalogs: one titled "Explanation of the Meaning of Specific Difficulties" and another titled "Catalog of Textual Corrections," placed at the beginning of the book.
2. Transmitted books often contain numerous copying errors. However, regarding *Nan Jing* (Classic of Difficult Issues), which has survived for three millennia, only a few numerical errors exist. The "Catalog of Textual Corrections" is listed because this text uses numbers to designate chapters, preventing loss of sequence. Although the numbers remain, the text no longer corresponds to its original numbering. For example, Difficulty 3 was mislabeled as Difficulty 18 without detection. This perpetuation of errors makes it difficult for readers to understand. I have elucidated the original text based on the ancient edition and incorporated previous scholars' comments below the text, thereby clarifying the original meaning. Even those not practicing medicine can likely understand it upon opening the book.
3. This work by Yue Ren is fundamentally based on *Huangdi Neijing* (The Yellow Emperor's Inner Canon). While there may be minor differences in wording or phrasing, the underlying principles do not contradict each other. It is absurd for later scholars to criticize it based on isolated characters. Regarding pulse positions, assigning the Large Intestine and Small Intestine to the cun positions (distal parts of the radial artery) indeed possesses profound rationale. In my annotation of Difficulty 3, I noted that scholars like Li Shicai and Yu Jiayan attempted to refute this error. To prevent future generations from rejecting these views under the pretext of dismissing them as the "false precepts of Gaoyang Sheng," I address this here. Modern readers, confused by the term "false precept," wrongly deem *Nan Jing* unreliable. Is this truly the case?
4. In this text, Yue Ren selected the profound principles of *Neijing* and posed them as questions and difficulties. Although there are only eighty-one items, the complete essence of *Neijing* is contained within. It elucidates pulse pathology, syndrome differentiation and treatment, and acupuncture techniques, often summarizing the meaning of thousands of words in a single sentence. If students study diligently, they will naturally comprehend the depth of thousands of words through these concise statements. Those wishing to attain this level of understanding should first read *Nan Jing*, followed by *Neijing*.
5. The edition by Zhang Jingzhai of Siming includes illustrations for each item. However, *Nan Jing* discusses the subtleties of pulse theory, Yin-Yang, Ying-Wei (Nutritive and Defensive Qi) deficiency and excess, the interaction of the Five Elements, and the flexibility of tonification and sedation methods, which are difficult to depict visually. The existing illustrations merely redraw the text using geometric shapes (squares, circles) or inverted orientations. If learners become rigidly attached to these diagrams, the true meaning becomes obscured; therefore, they have been removed.
6. During the compilation of this book, I consulted with Vice Commissioner Zhu Zhongfeng, whose assistance was substantial. Occasionally added comments are recorded below.
7. There have been seventeen annotated editions of this text circulated historically, and their authors' names are listed. Editions I have not seen could not be comprehensively recorded.
8. These annotations were originally intended for family learning in health preservation. Simple and popular language was used so that younger relatives could easily understand and memorize them. Given my advanced age and declining Qi and Blood, I could not exert excessive mental effort, resulting in some lack of rigor in the wording. I ask students to excuse these shortcomings.
Ding Jin, styled Lüzho ngshi, writes again.