阳明证。其人喜忘者。必有蓄血。所以然者。本有久瘀血。故令喜忘。屎虽硬。大便反易。其色
必黑。宜抵当汤下之。
喜忘、即善忘。蓄血者。热与血蓄于血室也。以冲任之脉。并阳明之经。而其人又本有瘀血。
久留不去。适与邪得。即蓄积而不解也。蓄血之证。其大便必硬。然虽硬而其出反易者。热结在血
。而不在粪也。其色必黑者。血瘀久而色变黑也。是宜入血破结之剂。下其瘀血。血去则热亦不留
矣。
病患无表里证。发热七八日。虽脉浮数者。可下之。假令已下。脉数不解。合热则消谷善饥。
至六七日不大便者。有瘀血也。宜抵当汤。若脉数不解。而下不止。必协热而便脓血也。
无表里证。与前第二十五条同。发热七八日。而无太阳表证。知其热盛于内。而气蒸于外也。
脉虽浮数。
亦可下之以除其热。令身热去脉数解则愈。假令已下。脉浮去而数不解。知其热不在气而在血也
。热在血。则必病于血。而其变亦有二。合、犹并也。言热气并于胃。为消谷善饥。至六七日不大
便者。其血必蓄于中。若不并于胃。而下利不止者。其血必走于下。蓄于中者。为有瘀血。宜抵当
汤。结者散之。亦留者攻之也。走于下者。为协热而便脓血。则但宜入血清热而已。
少阳居表里之间。当肓膜之处。外不及于皮肤。内不及于脏腑。汗之而不从表出。下之而不从
里出。故有汗吐下之戒。而惟小柴胡一方和解表里。为少阳正治之法。凡十六条。其次则有和解而
兼汗下之法。谓证兼太阳之表。则宜兼汗。或证兼阳明之里。则宜兼下。如柴胡加桂枝汤柴胡加芒硝
汤大柴胡汤柴胡桂枝汤等方是也。夫有汗下之禁。而或汗之。或下之。此亦少阳权变法也。凡四条。
又其次为刺法。如纵横胁满合并之病。当刺期门、大椎、肺俞、肝俞诸穴是也。凡四条。
阳明病证。患者出现健忘症状的，必定是有瘀血蓄积。之所以这样，是因为患者原本就有陈旧的瘀血，所以导致健忘。大便虽然干硬，但排便反而容易，颜色必定发黑。适宜用抵当汤攻下瘀血。
健忘，即容易忘记事情。蓄血，是指热邪与血液蓄结在血室（此处指下焦血分）。因为冲脉和任脉，以及阳明经都经过这里，而患者原本就有瘀血，长久停留不去，恰好与邪气相合，于是蓄积而不能解散。蓄血证的特征是大便必定干硬，然而虽然干硬，排出却反而容易，这是因为热结在血分，而不在粪便中。颜色必定发黑，是因为血液瘀滞日久，颜色变为黑色。这种情况适宜使用入血分破除瘀结的药物，攻下其瘀血。瘀血去除，热邪也就随之不留存了。
患者没有表证也没有里实证的典型表现，发热持续七八天，即使脉象浮数，也可以采用攻下法。假如已经用了攻下法，脉象仍然数动不解，若热邪与胃气相合，则会出现消谷善饥（吃得多且容易饿）的症状；到了六七天不大便的，说明有瘀血存在，适宜用抵当汤。如果脉象数动不解，但出现下利不止的情况，必定是协热下利而导致便脓血。
所谓“无表里证”，与前文第二十五条相同。发热七八天，而没有太阳病的表证，可知热邪盛于体内，热气蒸腾于体表。脉象虽然浮数，也可以用攻下法来清除热邪。如果身体热退、脉数解除，病就好了。假如已经用了攻下法，脉浮消失但脉数仍未解除，可知热邪不在气分而在血分。热在血分，必然影响血分，其病变也有两种情况：“合”，就是并的意思。指热气并入胃中，导致消谷善饥；到了六七天不大便，说明血液蓄结在体内中间部位。如果不并入胃中，而是下利不止，说明血液妄行于下部。蓄结在体内的，是有瘀血，适宜用抵当汤。对于结聚的要消散它，对于留滞的要攻逐它。妄行于下部的，是协热下利便脓血，这时只适宜使用入血分清热的药物即可。
少阳位于表里之间，处于肓膜（胸腹腔内脏腑之间的薄膜组织）之处。向外不及于皮肤，向内不及于脏腑。发汗不能从表解，攻下不能从里解，因此有禁用汗、吐、下法的禁忌，只有小柴胡汤一方能够和解表里，这是治疗少阳病的正治之法。共有十六条条文涉及此法。其次则是和解兼用汗法或下法的治疗原则。如果说证候兼有太阳表证，就适宜兼用汗法；或者证候兼有阳明里实证，就适宜兼用下法。如柴胡加桂枝汤、柴胡加芒硝汤、大柴胡汤、柴胡桂枝汤等方剂就是此类。既然有汗法和下法的禁忌，却又有时使用汗法或下法，这也是少阳病的权变变法。共有四条条文涉及此法。再次之则为刺法。如胁肋胀满合并其他病症的情况，应当针刺期门穴、大椎穴、肺俞穴、肝俞穴等穴位。共有四条条文涉及此法。
Yangming syndrome. If the patient suffers from forgetfulness (amnesia), there must be blood stasis accumulation. The reason for this is that the patient originally had long-standing blood stasis, which causes forgetfulness. Although the stool is hard, defecation is surprisingly easy, and its color must be black. It is appropriate to use Didang Tang (Vital Force Decoction) to purge the blood stasis.
Forgetfulness refers to a tendency to forget things easily. Blood stasis accumulation means that heat pathogen and blood accumulate in the Blood Chamber (referring to the lower jiao blood level). This occurs because the Chong Mai (Penetrating Vessel) and Ren Mai (Conception Vessel), along with the Yangming Meridian, pass through this area. Since the patient originally had blood stasis that remained for a long time without resolving, it coincidentally combines with the pathogenic factor, leading to accumulation that cannot be dispersed. A characteristic of blood stasis syndrome is that the stool must be hard; however, although hard, it is expelled easily because the heat constraint is in the blood level, not in the feces. The color must be black because the blood has been stagnant for a long time, causing its color to darken. In such cases, it is appropriate to use agents that enter the blood level to break up clots and purge the blood stasis. Once the blood stasis is removed, the heat will also cease to remain.
The patient presents neither exterior nor interior syndromes typical of excess, but has had fever for seven or eight days. Even if the pulse is floating and rapid, purgation may be employed. Suppose purgation has already been administered, yet the rapid pulse remains unresolved. If the heat combines with the Stomach Qi, it leads to excessive hunger and rapid digestion (polyphagia with quick satiety). If after six or seven days there is no bowel movement, it indicates the presence of blood stasis, and Didang Tang (Vital Force Decoction) is appropriate. However, if the rapid pulse remains unresolved accompanied by incessant diarrhea, it indicates dysentery with pus and blood due to heat-collateral involvement.
"No exterior or interior syndrome" is consistent with Article 25 mentioned earlier. Fever persisting for seven or eight days without Taiyang exterior symptoms indicates that heat is abundant internally and steaming externally. Although the pulse is floating and rapid, purgation can still be used to eliminate the heat. Recovery occurs when body heat subsides and the rapid pulse resolves. Suppose purgation has been performed, the floating aspect of the pulse disappears, but the rapidity persists; this indicates that the heat is not in the Qi level but in the Blood level. Heat in the Blood level inevitably affects the blood, presenting two variations: "Combining" implies merging. It refers to heat Qi merging into the Stomach, causing excessive hunger and rapid digestion. If after six or seven days there is no bowel movement, the blood must be accumulating in the middle. If it does not merge with the Stomach but instead causes incessant diarrhea, the blood must be flowing downward. Accumulation in the middle constitutes blood stasis, treated with Didang Tang (Vital Force Decoction); clumps are scattered, and stagnations are attacked. Flowing downward constitutes dysentery with pus and blood due to heat; here, only agents entering the blood level to clear heat are suitable.
Shaoyang resides between the exterior and interior, at the location of the Huangmo (membranous tissue between organs). Externally, it does not reach the skin; internally, it does not reach the zang-fu organs. Sweating cannot resolve it from the exterior, and purgation cannot resolve it from the interior. Therefore, there are prohibitions against sweating, vomiting, and purging methods. Only Xiaochaihu Tang (Minor Bupleurum Decoction) harmonizes the exterior and interior, representing the orthodox treatment method for Shaoyang disease. There are sixteen articles concerning this principle. Secondly, there are methods of harmonization combined with sweating or purging. If the syndrome involves Taiyang exterior symptoms, sweating should be combined; if it involves Yangming interior excess, purging should be combined. Examples include Chaihu Jia Guizhi Tang (Bupleurum plus Cinnamon Twig Decoction), Chaihu Jia Mangxiao Tang (Bupleurum plus Mirabilite Decoction), Daxiehu Tang (Major Bupleurum Decoction), and Chaihu Guizhi Tang (Bupleurum and Cinnamon Twig Decoction). Although sweating and purging are prohibited, their occasional use represents a modified approach for Shaoyang disease. There are four articles concerning this modification. Thirdly, there are acupuncture methods. For conditions involving flank fullness combined with other diseases, acupoints such as Qimen (LR14), Dazhui (GV14), Feishu (BL13), and Ganshu (BL18) should be needled. There are four articles concerning these methods.