伤寒在表者，可汗；在里者，可下；其在半表半里者，惟有和之一法焉。仲景用小柴胡
汤加减是已。然有当和不和误人者，有不当和而和以误人者。有当和而和，而不知寒热之多
寡，禀质之虚实，脏腑之燥湿，邪气之兼并以误人者，是不可不辨也。
夫病当耳聋胁痛，寒热往来之际，应用柴胡汤和解之，而或以麻黄、桂枝发表，误矣。
或以大黄、芒硝攻里，则尤误矣。又或因其胸满胁痛而吐之，则亦误矣。盖病在少阳，有三
禁焉，汗、吐、下是也。且非惟汗、吐、下有所当禁，即舍此三法而妄用他药，均为无益而
反有害。古人有言，少阳胆为清净之府，无出入之路，只有和解一法，柴胡一方，最为切当
何其所见明确，而立法精微，亦至此乎？此所谓当和而和者也。
然亦有不当和而和者，如病邪在表，未入少阳，误用柴胡，谓之引贼入门。轻则为疟，
重则传入心胞，渐变神昏不语之候。亦有邪已入里，燥渴谵语诸症簇，而医者仅以柴胡汤
治之，则病不解。至于内伤劳倦，内伤饮食，气虚血虚，痈肿瘀血诸证，皆令寒热往来，似
疟非疟，均非柴胡汤所能去者，若不辨明证候，切实用药，而借此平稳之法，巧为藏拙，误
人非浅。所谓不当和而和者此也。
然亦有当和而和，而不知寒热之多寡者何也？夫伤寒之邪，在表为寒，在里为热，在半
表半里，则为寒热交界之所。然有偏于表者则寒多，偏于里者则热多，而用药须与之相称，
庶阴阳和平而邪气顿解。否则寒多而益其寒，热多而助其热，药既不平，病益增剧。此非不
和也，和之而不得寒热多寡之宜者也。
然又有当和而和，而不知禀质之虚实者何也？夫客邪在表，譬如贼甫入门，岂敢遽登吾
堂而入吾室，必窥其堂奥空虚，乃乘隙而进。是以小柴胡用人参者，所以补正气，使正气旺
则邪无所容，自然得汗而解。盖由是门入，复由是门出也。亦有表邪失汗，腠理致密，贼无
出路，由此而传入少阳，热气渐盛，此不关本气之虚，故有不用人参而和解自愈者，是知病有
虚实，法在变通，不可误也。
然又有当和而和，而不知脏腑之燥湿者何也？如病在少阳，而口不渴，大便如常，是津
液未伤，清润之药不宜太过，而半夏、生姜皆可用也。若口大渴，大便渐结，是邪气将入于
阴，津液渐少，则辛燥之药可除，而花粉、栝蒌有必用矣。所谓脏腑有燥湿之不同者此也。
然又有当和而和，而不知邪之兼并者何也？假如邪在少阳，而太阳阳明证未罢，是少阳
兼表邪也，小柴胡中须加表药，仲景有柴胡加桂枝之例矣。又如邪在少阳，而兼里热，则便
闭、谵语、燥渴之症生，小柴胡中须兼里药，仲景有柴胡加芒硝之例矣。又三阳合病，合目
则汗，面垢、谵语，遗尿者，用白虎汤和解之。盖三阳同病必连胃腑，故以辛凉之药，内清本
腑、外彻肌肤，令三经之邪一同解散，是又专以清剂为和矣。所谓邪有兼并者此也。
由是推之，有清而和者，有温而和者，有消而和者，有补而和者，有燥而和者，有润而
和者，有兼表而和者，有兼攻而和者。和之义则一，而和之法变化无穷焉。知斯意者，则温
热之治，瘟疫之方，时行 疟，皆从此推展之，不难应手而愈矣。世人漫曰和解，而不
能尽其和之法，将有增气助邪，而益其争，坚其病者，和云乎哉！
伤寒病邪在体表，可用发汗法；病邪在体内，可用泻下法；病邪在半表半里之间，只有和解这一种方法。张仲景使用小柴胡汤进行加减变化就是这种治法。然而，有应当和解却未和解而误人的情况，也有不应当和解却强行和解而误人的情况。还有应当和解且进行了和解，但不知道寒热邪气的多少、患者体质的虚实、脏腑的燥湿状态、邪气是否兼夹其他病邪而导致误人的情况，这些都不能不加以辨别。
当病人出现耳聋、胁痛，处于忽冷忽热的症状阶段时，应当应用柴胡汤来和解少阳，但如果医生用麻黄、桂枝等药物发表（发散表邪），就错了。如果用大黄、芒硝攻逐里实，那就更是错误了。又或者因为病人胸满胁痛而采用催吐法，这也是错误的。大概病在少阳经，有三项禁忌：发汗、催吐、泻下。而且不仅这三法有所禁忌，即使舍弃这三法而胡乱使用其他药物，也都是无益反而有害的。古人说，少阳胆是清净之府，没有出入的路径，只有和解这一种方法，柴胡一方最为恰当。他们的见解如此明确，立法如此精微，竟然到了这种地步吗？这就是所说的“当和而和”。
然而也有不应当和解却和解的情况，比如病邪还在体表，尚未传入少阳，误用柴胡汤，这叫做“引贼入门”（把敌人引进家门）。轻则变成疟疾，重则病邪传入心包络，逐渐演变出神志昏迷、不能言语的症状。也有病邪已经入里，出现口干渴、胡言乱语等症状聚集，而医生仅用柴胡汤治疗，则病不会痊愈。至于内伤导致的劳倦、饮食积滞，气虚血虚，痈肿瘀血等各种证候，都可能出现忽冷忽热，像疟疾又不是疟疾，这些都不是柴胡汤所能治愈的。如果不辨明证候，切实用药，而是借这个平稳的方法巧妙地掩饰自己的不足，误人非常严重。这就是所说的“不当和而和”。
然而也有应当和解且和解了，但不知道寒热邪气多少比例的情况，为什么呢？伤寒的病邪，在体表表现为寒，在体内表现为热，在半表半里之间，则是寒热交界的地方。但是有偏于表部的则寒多，偏于里部的则热多，用药必须与病情相称，这样阴阳才能平和，邪气才能顿时解除。否则寒多却再用寒药，热多却再用热药，药性既然不平，病情就会更加加重。这并不是不和，而是虽然和解了但没有掌握寒热多少的适宜程度。
然而又有应当和解且和解了，但不知道患者体质虚实的情况，为什么呢？外来的邪气在体表，譬如强盗刚进家门，怎么敢立刻登上厅堂进入卧室呢？一定要窥探到厅堂空虚，才趁机进入。所以小柴胡汤中用人参，是为了补益正气，使正气旺盛则邪气无处容身，自然通过出汗而解。病邪由此门进入，也由此门出去。也有表邪未能通过发汗排出，腠理致密，邪气没有出路，由此传入少阳，热气逐渐旺盛，这与本身体质虚弱无关，所以有不用人参而靠和解自愈的情况。由此可知疾病有虚实之分，治疗方法在于变通，不可出错。
然而又有应当和解且和解了，但不知道脏腑燥湿状态的情况，为什么呢？比如病在少阳，口不渴，大便正常，这是津液未受损伤，清润的药物不宜太过，半夏、生姜都可以使用。如果口大渴，大便逐渐干结，这是邪气将要进入阴分，津液逐渐减少，那么辛燥的药物可以去除，而天花粉、瓜蒌就必须使用了。这就是所说的脏腑有燥湿不同的情况。
然而又有应当和解且和解了，但不知道邪气是否兼夹其他病邪的情况，为什么呢？假如邪气在少阳，而太阳、阳明的证候还没有消除，这是少阳兼有表邪，小柴胡汤中必须加入解表的药物，张仲景有柴胡加桂枝汤的例子。又如邪气在少阳，兼有里热，就会出现便秘、胡言乱语、口干渴等症状，小柴胡汤中必须兼用治里的药物，张仲景有柴胡加芒硝汤的例子。还有三阳合病，眼睛闭合时出汗，面部污垢、胡言乱语、遗尿的，用白虎汤来和解。大概三阳同病必然牵连胃腑，所以用辛凉的药物，在内清解本腑，在外透达肌肤，让三经的邪气一同解散，这又是专门以清热剂作为和解的方法。这就是所说的邪气有兼夹的情况。
由此推演开来，有清热而和解的，有温阳而和解的，有消导而和解的，有补益而和解的，有燥湿而和解的，有滋润而和解的，有兼解表邪而和解的，有兼攻里实而和解的。和解的意义是一致的，但和解的方法变化无穷。懂得这个意思，那么温热病的治疗，瘟疫的方剂，流行性疟疾，都可以从此推展出来，不难一出手就能治愈。世人随便说和解，却不能穷尽和解的方法，将会导致增加正气助长邪气，加剧争斗，使病情坚固难愈，这还能叫和解吗！
When the pathogen of Cold Damage (Shanghan) is in the exterior, sweating method can be used; when it is in the interior, purgation method can be used; when it is between the exterior and interior, there is only one method: harmonization. Zhang Zhongjing used Xiao Chai Hu Tang (Minor Bupleurum Decoction) with modifications as this approach. However, there are cases where harmonization should have been applied but was not, leading to harm; and cases where harmonization was inappropriate yet applied, also causing harm. Furthermore, even when harmonization is indicated and applied, harm may result from failing to discern the proportion of cold versus heat pathogens, the deficiency or excess of the patient's constitution, the dryness or dampness of the zang-fu organs, and whether the pathogen is combined with other factors. These distinctions must not be overlooked.
When a patient presents with deafness, hypochondriac pain, and alternating chills and fever, indicating the Shaoyang stage, Chai Hu Tang (Bupleurum Decoction) should be used for harmonization. If instead Ma Huang Tang (Ephedra Decoction) or Gui Zhi Tang (Cinnamon Twig Decoction) are used to release the exterior, it is an error. Using Da Huang (Rhubarb Root and Rhizome) and Mang Xiao (Mirabilite) to purge the interior is an even greater error. Alternatively, using emesis due to chest fullness and hypochondriac pain is also incorrect. Generally, when the disease is in the Shaoyang Gallbladder channel, three methods are contraindicated: sweating, vomiting, and purging. Moreover, not only are these three methods forbidden, but arbitrarily using other drugs besides them is equally unbeneficial and harmful. The ancients stated that the Shaoyang Gallbladder is a "pure and clear" organ without direct pathways in or out, admitting only the method of harmonization. The formula containing Chai Hu (Bupleuri Radix) is most appropriate. Their insight was so clear, and their formulation of treatment principles so subtle, reaching such precision! This is what is meant by "harmonizing when harmonization is indicated."
However, there are cases where harmonization is inappropriate. For instance, if the pathogen is still in the exterior and has not entered the Shaoyang, mistakenly using Chai Hu Tang is called "leading the thief into the house." Mildly, it may transform into malaria (Nue); severely, the pathogen may enter the Pericardium (Xin Bao), gradually evolving into symptoms of coma and muteness. In cases where the pathogen has already entered the interior, presenting with clustered symptoms such as dry mouth, thirst, and delirious speech, treating solely with Chai Hu Tang will fail to resolve the disease. Regarding internal injuries caused by fatigue or improper diet, Qi deficiency, Blood deficiency, carbuncles, and blood stasis, all of which may present with alternating chills and fever resembling malaria but not being true malaria, these cannot be cured by Chai Hu Tang. If the syndrome is not clearly differentiated and medication is not precisely prescribed, but rather this mild method is borrowed to conceal incompetence, the harm done to patients is profound. This is what is meant by "harmonizing when harmonization is not indicated."
Yet there are cases where harmonization is indicated and applied, but the practitioner fails to discern the proportion of cold versus heat. Why? In Cold Damage, pathogens in the exterior manifest as cold, while those in the interior manifest as heat. Between the exterior and interior lies the junction of cold and heat. If the pathogen leans toward the exterior, cold predominates; if it leans toward the interior, heat predominates. Medication must correspond to this balance so that Yin and Yang achieve harmony and the pathogen is swiftly resolved. Otherwise, adding cold to a cold-dominant condition, or heat to a heat-dominant condition, results in unbalanced medication and aggravated illness. This is not a failure of harmonization per se, but a failure to apply harmonization correctly regarding the proportions of cold and heat.
There are also cases where harmonization is indicated and applied, but the practitioner ignores the deficiency or excess of the patient's constitution. When an external pathogen is in the exterior, it is like a thief who has just entered the gate; how would he dare to ascend to the hall and enter the bedroom? He must first observe that the hall is empty/weak before taking advantage of the gap to advance. Therefore, Ren Shen (Ginseng Radix et Rhizoma) is included in Xiao Chai Hu Tang to tonify righteous Qi. When righteous Qi is robust, the pathogen has no place to reside, and resolution naturally occurs through sweating. The pathogen enters through this door and exits through the same door. In cases where exterior pathogens were not released via sweating, causing the pores to become tight and the pathogen to have no exit, it may transmit to the Shaoyang, where heat gradually intensifies. This situation is unrelated to constitutional deficiency; thus, there are cases where healing occurs through harmonization alone without using Ren Shen. This demonstrates that diseases vary in deficiency and excess, and treatment methods must be flexible; errors must be avoided.
There are also cases where harmonization is indicated and applied, but the practitioner fails to discern the dryness or dampness of the zang-fu organs. For example, if the disease is in the Shaoyang, but the mouth is not dry and bowel movements are normal, this indicates that body fluids have not been damaged. Moistening and cooling herbs should not be overused; Ban Xia (Pinelliae Rhizoma) and Sheng Jiang (Zingiberis Rhizoma Recens) can both be used. If there is severe dry mouth and gradual constipation, this suggests the pathogen is about to enter the Yin level and body fluids are diminishing. In this case, acrid-warming herbs should be removed, and Hua Fen (Trichosanthis Radix) and Gua Lou (Trichosanthis Fructus) become necessary. This illustrates the difference in dryness and dampness among the zang-fu organs.
There are also cases where harmonization is indicated and applied, but the practitioner fails to recognize combined pathogens. Suppose the pathogen is in the Shaoyang, but Taiyang and Yangming syndromes have not yet resolved; this is Shaoyang combined with exterior pathogen. Exterior-releasing herbs must be added to Xiao Chai Hu Tang; Zhang Zhongjing provided the example of Chai Hu Jia Gui Zhi Tang (Minor Bupleurum Decoction plus Cinnamon Twig). Again, if the pathogen is in the Shaoyang and combined with interior heat, symptoms such as constipation, delirium, and dry thirst arise. Interior-purging herbs must be added to Xiao Chai Hu Tang; Zhang Zhongjing provided the example of Chai Hu Jia Mang Xiao Tang (Minor Bupleurum Decoction plus Mirabilite). Additionally, in Triple Yang combination disease, characterized by sweating with eyes closed, greasy facial appearance, delirium, and urinary incontinence, Bai Hu Tang (White Tiger Decoction) is used for harmonization. Since Triple Yang diseases inevitably involve the Stomach Fu organ, acrid-cooling herbs are used to clear the interior Fu organ and vent the exterior skin, allowing the pathogens of the three channels to dissipate together. This represents using a clearing agent specifically for harmonization. This illustrates the concept of combined pathogens.
From this deduction, we see harmonization achieved through clearing, warming, resolving stagnation, tonifying, drying, moistening, combining with exterior release, and combining with purgation. The principle of harmonization is singular, but its methods are infinite. Those who understand this principle can extend it to the treatment of Warm Diseases (Wen Bing), formulas for Epidemic Toxins (Wen Yi), and seasonal malaria, achieving cures with ease. People casually speak of "harmonization" but fail to exhaust its methods. Such ignorance leads to increasing Qi while aiding the pathogen, exacerbating conflict, and solidifying the disease. Can such actions truly be called harmonization?