一、两目赤色。火症也。必兼舌燥口渴。六脉洪大有力。宜犀角、连翘等清透之。阳毒三黄石膏汤。
表里兼解之。若目赤颧红。六脉沉细。手足指冷者。此少阴虚火上冒。假热真寒也。六脉洪大。
按之无力者。亦是。
一、两目黄色。此湿热内盛。欲发黄也。必兼小便不利。腹满口渴。脉沉数。轻则茵陈五苓散。
重则茵陈大黄汤。若目黄小便自利。大便黑。小腹硬满而痛。属蓄血。桃仁承气汤下之。若目黄身冷。
口不渴。脉沉细。属阴黄。茵陈理中汤。
邵评∶热瘀下焦。与蓄血下焦。其辨在小便不利为热瘀。小便自利是蓄血。
一、病患目眵多结者。肝胆火盛也。宜清之。
一、病患目睛微定。临时转动者。痰也。宜加味导痰汤。痰去。目珠自然流动矣。
一、病患眼胞上下黑者。痰也。
一、病患目色清白宁静者。多非火症。不可妄用寒凉。
一、病患目不识人。阳明实症可治。少阴虚症难治。
一、凡目昏不知人。或戴眼上视。或目瞪直视。或眼胞陷下。皆属死症。
按伤寒断无日传一经之理。仲景既无明文。其说始于误解经义。素问热论篇云。伤寒一日。巨阳受
之。故头项痛。腰背强。二日阳明受之。故身热目痛。鼻干不得眠。三日少阳受之。故胸胁痛而耳聋。此言三
阳受邪发病之期。有浅深先后之次序。非谓传经之日期也。故下文云。七日巨阳病衰。头痛少愈。八日
阳明病衰。身热少愈。九日少阳病衰。耳聋微闻。此言病之向愈。大约以七日为期。以七日始行尽本经也。故太阳病至
七日始衰。而头痛少愈。则六日内只在本经。非传至厥阴明矣。
注疏者。以六日为传经已尽。以七日巨阳病衰为再传经释之。致后人皆以日传一经为常例。不知六气之伤人无常。
或入于阳。或入于阴。灵枢云。中于面。则下阳明。中于项。则下太阳。中于颊。则下少阳。以此可知三阳
各自受邪。非必从太阳传入也。则太阳受病一日发。阳明受病二日发。其义显然。故伤寒非必始太阳而终
厥阴。亦非一经止病一日。亦非一经独病相传。大抵今之伤寒。无不兼经而病。即古人所称合病并病之症。
后学不解此旨。而欲拘拘于六经传次。印证今病。宜无一症合其式矣。兹将六经古法述于前。新法续于后。
其各经兼并之症。列于六经正病之下。庶临症者得其把握焉。
一、双眼发红。这是火证的表现。必然伴有舌面干燥、口渴，六脉洪大有力。适宜用犀角、连翘等具有清热透邪作用的药物进行治疗。若为阳毒证，可用三黄石膏汤，以表里双解的方法治疗。如果眼睛发红且颧骨部位潮红，但六脉沉细，手指发冷，这是少阴经虚火上炎，属于假热真寒的证候。如果六脉虽然洪大，但重按无力，也属于这种情况。
二、双眼发黄。这是体内湿热炽盛，即将出现黄疸的表现。必然伴有小便不通畅、腹部胀满、口渴，脉象沉数。病情较轻者，用茵陈五苓散；病情较重者，用茵陈大黄汤。如果眼睛发黄且小便自利（通畅），大便色黑，小腹部硬满且疼痛，这属于蓄血证，应用桃仁承气汤攻下。如果眼睛发黄且身体发冷，口不渴，脉象沉细，这属于阴黄证，用茵陈理中汤。
邵评注：热邪瘀结在下焦，与蓄血在下焦的区别在于：小便不利的是热瘀，小便自利的是蓄血。
三、患者眼部分泌物多且粘稠结块，这是肝胆火盛的表现。适宜用清热法治疗。
四、患者眼球微微固定不动，但偶尔能转动，这是痰证的表现。适宜用加味导痰汤治疗。痰浊去除后，眼球自然就会灵活转动了。
五、患者眼睑上下颜色发黑，这是痰证。
六、患者眼睛色泽清白且神态宁静，大多不是火证，不可随意使用寒凉药物。
七、患者目不识人（神志不清，不认识人），如果是阳明实证可以治愈，如果是少阴虚证则难以治愈。
八、凡是眼睛昏花不认识人，或者眼球向上翻视（戴眼），或者两眼直视不动，或者眼睑凹陷，都属于死症。
按语：伤寒病绝无每天传变一经的道理。张仲景并没有明确的文字记载这种说法，这种观点始于对经文意义的误解。《素问·热论篇》说：“伤寒第一天，巨阳经受邪，所以头项痛，腰背强直。第二天阳明经受邪，所以身热、目痛、鼻干、不能安眠。第三天少阳经受邪，所以胸胁痛且耳聋。”这里说的是三阳经受邪发病的时间，有浅深先后的次序，并不是指传经的具体日期。所以下文说：“第七天巨阳经的病势衰退，头痛稍微减轻。第八天阳明经的病势衰退，身热稍微减轻。第九天少阳经的病势衰退，耳聋稍微能听到声音。”这里说的是疾病向愈的过程，大约以七天为一个周期，因为七天才能走完本经的气血循环。所以太阳病到第七天才开始衰退，头痛稍减，那么在六天内病邪只在本经，并没有传到厥阴经。
注释疏解的人，认为六天是传经已尽，把第七天巨阳经病衰解释为再次传经，导致后人把“日传一经”当作常规例子。不知道六淫之气伤人没有固定的规律，有的侵入阳经，有的侵入阴经。《灵枢》说：“邪气中于面部，则传入阳明经；中于项部，则传入太阳经；中于颊部，则传入少阳经。”由此可知，三阳经各自受邪，并非一定要从太阳经传入。那么太阳经受病一天发作，阳明经受病两天发作，其中的道理是很明显的。所以伤寒病不一定始于太阳而终于厥阴，也不是一经的病只持续一天，更不是一经独自生病再传给另一经。大体上现在的伤寒病，无不兼经而病，也就是古人所称的合病和并病的症状。后世学者不理解这个宗旨，却想要拘泥于六经传变的次序来印证现在的病症，应该没有一种症状符合那种模式的。现在将六经的古法陈述在前面，新法续在后面，各经兼并的症状，列在六经正病的下面，希望临证诊治时能有所把握。
1. Redness of both eyes. This is a manifestation of Fire syndrome (Huǒ zhèng, Heat/Fire pathogenic factor). It must be accompanied by a dry tongue and thirst, with the six pulses being surging (Hóng,洪) and forceful. It is appropriate to use Rhinoceros Horn (Xījiǎo, 犀角 - *Note: Substitute with Water Buffalo Horn in modern practice*) and Forsythia (Liánqiáo, 连翘) etc., for clearing heat and venting it out. If it is Yang Toxicity (Yáng dú, 阳毒), Sanhuang Shigao Tang (Coptis, Rhubarb and Gypsum Decoction) should be used to resolve both the exterior and interior simultaneously. If the eyes are red and the malar regions are flushed, yet the six pulses are deep (Chén, 沉) and fine (Xì, 细), and the fingertips are cold, this indicates Deficient Fire floating upward due to Shaoyin deficiency (Shàoyīn xū huǒ shàng mào, 少阴虚火上冒), which is False Heat and True Cold (Jiǎ rè zhēn hán, 假热真寒). If the six pulses are surging but weak upon deep pressure, it is also this condition.
2. Yellowing of both eyes. This indicates excessive Damp-Heat (Shī Rè, 湿热) internally, leading to impending Jaundice (Huáng Dàn, 黄疸). It must be accompanied by difficult urination, abdominal fullness, thirst, and a deep (Chén, 沉) and rapid (Shuò, 数) pulse. For mild cases, Yinchen Wuling San (Artemisiae Scopariae Five-Ingredient Powder) is used; for severe cases, Yinchen Dahuang Tang (Artemisiae Scopariae and Rhubarb Decoction) is used. If the eyes are yellow, urination is free, stool is black, and the lower abdomen is hard, full, and painful, this belongs to Blood Stasis accumulation (Xù Xuè, 蓄血); Taoren Chengqi Tang (Peach Kernel and Magnolia Bark Decoction) should be used to purge it. If the eyes are yellow, the body is cold, there is no thirst, and the pulse is deep and fine, this belongs to Yin Jaundice (Yīn Huáng, 阴黄); Yinchen Lizhong Tang (Artemisiae Scopariae and Gastrodia Decoction) is indicated.
Commentary by Shao: The differentiation between Heat-Stasis in the Lower Jiao and Blood Stasis in the Lower Jiao lies in the urination: difficulty in urination indicates Heat-Stasis, while free urination indicates Blood Stasis.
3. Excessive and sticky eye discharge in patients indicates Excess Fire in the Liver and Gallbladder (Gān Dǎng Huǒ Shèng, 肝胆火盛). Clearing heat is appropriate.
4. Slightly fixed eyeballs that occasionally move indicate Phlegm (Tán, 痰). Jiawei Daotan Tang (Modified Phlegm-Resolving Decoction) is appropriate. Once the phlegm is resolved, the eyeballs will naturally become mobile.
5. Dark coloration on the upper and lower eyelids indicates Phlegm (Tán, 痰).
6. Eyes with clear white sclera and a calm demeanor mostly do not indicate Fire syndrome. Cold-Cooling (Hán Liáng, 寒凉) drugs should not be used recklessly.
7. Patients who cannot recognize people: if it is Yangming Excess Syndrome (Yángmíng Shí Zhèng, 阳明实证), it is treatable; if it is Shaoyin Deficiency Syndrome (Shàoyīn Xū Zhèng, 少阴虚证), it is difficult to treat.
8. Any case of blurred vision with inability to recognize people, or eyes rolling upward (Dài Yǎn, 戴眼), or staring straight ahead without movement, or sunken eyelids, all belong to fatal syndromes.
Annotation: There is absolutely no principle in Shanghan (Cold Damage) disease of transmitting one meridian per day. Zhang Zhongjing did not provide explicit text for this theory; such interpretations originated from misunderstandings of the classic texts. The *Suwen* chapter "Re Lun" states: "On the first day of Shanghan, the Juyang (Taiyang) meridian receives the pathogen, hence headache, stiff neck, and back rigidity. On the second day, the Yangming meridian receives the pathogen, hence fever, eye pain, dry nose, and insomnia. On the third day, the Shaoyang meridian receives the pathogen, hence hypochondriac pain and deafness." This describes the sequence and depth of onset when the three Yang meridians receive pathogens, not the specific days of transmission. Therefore, the following text states: "On the seventh day, the Taiyang disease declines, and the headache slightly improves. On the eighth day, the Yangming disease declines, and the fever slightly improves. On the ninth day, the Shaoyang disease declines, and deafness slightly improves." This describes the recovery process, generally taking seven days as a cycle, as it takes seven days to complete the circulation within the original meridian. Thus, Taiyang disease begins to decline only on the seventh day, with slight improvement in headache; within the previous six days, the pathogen remained only in its own meridian and had not transmitted to the Jueyin meridian.
Annotators assumed that six days constituted the completion of transmission and interpreted the decline of Taiyang disease on the seventh day as a subsequent transmission, causing later generations to regard "transmitting one meridian per day" as a standard rule. They failed to realize that the Six Qi (Liù Qì, 六气) pathogens attack humans without fixed patterns, sometimes entering Yang meridians and sometimes Yin meridians. The *Ling Shu* states: "If struck on the face, it enters the Yangming meridian; if struck on the nape, it enters the Taiyang meridian; if struck on the cheek, it enters the Shaoyang meridian." From this, we know that the three Yang meridians can each receive pathogens independently, not necessarily transmitting from Taiyang. Therefore, Taiyang disease manifests on the first day, and Yangming disease manifests on the second day; the logic is clear. Thus, Shanghan does not necessarily begin in Taiyang and end in Jueyin, nor does one meridian's disease last only one day, nor does one meridian transmit exclusively to another. Generally, contemporary Shanghan involves multiple meridians simultaneously, corresponding to what ancients called He Bing (Combined Syndromes, 合病) and Bing Bing (Concurrent Syndromes, 并病). Later scholars who fail to understand this principle and insist on rigidly applying the sequence of Six Meridian transmission to verify current diseases will find no symptoms matching their models. Here, the ancient methods of the Six Meridians are presented first, followed by new methods. Symptoms involving concurrent meridians are listed under the primary diseases of each of the Six Meridians, so that clinicians may have a firm grasp during practice.