「楚先」及「三楚先」是楚簡中常見的祭禱對象，其涵義等相關問題，看似單純，實則頗為複雜，學界亦尚無定論。
本文認為，楚簡的「穴酓」 ，即〈楚世家〉之「穴熊」 ，其與「 酓」 （鬻熊）並非一人。 「楚先」應該是指鬻熊以前的所有楚國先祖， 「穴熊」亦在其列。 「三楚先」則為「楚先」中特定的三位重要先祖，由楚簡及文獻兩方面來看，應以「老童、祝融、鬻熊」當之的可能性最大。
另外， 〈離騷〉 「三后」即楚簡「三楚先」之說無法成立， 「三后」也不會是指其他楚先王，將「三后」的「三」視為虛數，亦較不妥當。無論從《楚辭》 「用語習慣」 、 〈離騷〉上下文等各方面來看，王逸以「禹、湯、文王」為「三后」的意見，都是比較恰當的。

“Chuxian” and “sanchuxian” are common sacrifice objects in the Chu bamboo slips, whose denotation and correlative questions seem simple, in reality are quite complex, the academic circle also still do not have a final conclusion.
This article argued that “Xueyan” in the Chu bamboo slips is namely “Xuexiong”, but is not “Yuxiong” in Chushijia. “Chuxian” should mean all the Chu state ancestors before “Yuxiong”, including “Xuexiong”. “Sanchuxian” are the specific three important ancestors among “chuxian”, according to the Chu bamboo slips and the literature, most possible are “Laotong, Zhurong, Yuxiong”.
In addition, the opinion that “sanhou” in Lisao are “sanchuxian” in the Chu bamboo slips, is not tenable, “sanhou” are also not the other deceased kings of the Chu state, or speaking without specific number. According to the wording custom of Chuci, the context of Lisao, etc., Wang Yi’s opinion that “sanhou” are “Yu, Tang, Wengwang”, is quite appropriate.