阳明之热，已入府者，不他传矣。若犹在经，而未入于府
者，仍可传于少阳。而少阳确实之部位，又须详为辨析也。夫太阳主外，阳明主里，而介于太阳、阳明之
间者，少阳也。少阳外与太阳相并则寒，内与阳明相并则热，是以少阳有病而寒热往来也。由此而论，则传经
之次第，当由太阳而少阳，由少阳而阳明，而《内经》竟谓一日巨阳（即太阳）受之，二日阳明受之；三日
少阳受之者何也？盖他手、足同名之经各有界限，独少阳主膜，人身之膜无不相通。膜有连于太阳者，皮肤
下腠理之白膜也。膜有连于阳明者，肥肉、瘦肉间之膜也。此为手少阳经以三焦为府者也（
三焦亦是膜，发源于命门，下焦为包肾络肠之膜，中焦为包脾连胃之膜，上焦为心下膈膜及心肺一系相连之膜
）。又两胁之下皆板油，包其外者亦膜也，此为足少阳之膜以胆为府者也。由此知介于太阳、阳明之间者，手少
阳也；传经在阳明之后者，足少阳也。太阳传阳明原自手少阳经过，而《伤寒论》未言及者，以其重足
经，不重手经也。总之，手、足少阳之膜原相联系，即手、足少阳之气化原相贯通，是以《内经》谓少阳
为游部（游部者，谓其中气化自手经至足经，自足经至手经游行无定也），更由此知所谓与太阳相并者，为
手少阳腠理之膜也，与阳明相并者，为足少阳板油之膜也，以其相近故能相并也。能明
乎此，即可与论少阳篇之病矣。
《伤寒论》原文∶少阳之为病，口苦，咽干，目眩也。
《伤寒论》原文∶少阳中风，两耳无所闻，目赤胸中满而烦者，不可吐下，吐下则悸而惊。
《伤寒论》原文∶伤寒脉弦细，头痛发热者，属少阳。少
阳不可发汗，发汗则谵语，此属胃。胃和则愈，胃不和，烦而悸。
此节所言之证，乃少阳病之偏于热者也。弦细，固为少阳之脉，观提纲中谆谆以胃和、胃不和为重要
之点，想自阳明传少阳时，其外感之热仍有一半入府，而非尽传于少阳。脉虽弦细，重
按必然甚实，此原当为少阳、阳明合病也。愚遇此等证脉时，恒将
柴胡汤方中药味减半（惟人参与甘草不减），外加生石膏一两，知母五钱（此为白虎加人参汤与小柴胡汤各用一半），
则少阳之病可解，其胃中之热亦可尽清，而不至有胃不和之虞矣。此节合上节，为少阳病汗、吐、下三禁，
凡治少阳病者当切记之。
阳明经的热邪，如果已经传入腑中，就不会再传变到其他经络了。如果热邪还在经络层面，尚未进入腑中，仍然可以传变到少阳。而少阳确切的位置，必须详细辨析。太阳主表，阳明主里，介于太阳和阳明之间的就是少阳。少阳外与太阳相合则表现为恶寒，内与阳明相合则表现为发热，所以少阳有病时会出现忽冷忽热的症状。由此推论，疾病传变的次序，应当是由太阳传到少阳，再由少阳传到阳明。但是《内经》竟然说第一天巨阳（即太阳）受邪，第二天阳明受邪，第三天少阳受邪，这是为什么呢？原来其他同名手足经脉各有界限，唯独少阳主管膜原，人身上的膜原是相互连通的。有的膜原连接太阳经，是皮肤下腠理间的白色薄膜；有的膜原连接阳明经，是肥肉与瘦肉之间的筋膜。这就是手少阳经以三焦为腑的原因（三焦也是膜，发源于命门，下焦是包裹肾脏、联络肠道的膜，中焦是包裹脾脏、连接胃的膜，上焦是心下的膈膜以及心肺相连的膜）。另外两胁之下都是板油，包裹在板油外面的也是膜，这就是足少阳经以胆为腑的原因。由此可知，介于太阳和阳明之间的是手少阳经；在阳明之后发生传变的是足少阳经。太阳传变到阳明原本要经过手少阳，但《伤寒论》没有提及，是因为它重视足经，不重视手经。总之，手少阳和足少阳的膜原原本就相互联系，手少阳和足少阳的气化功能原本就相互贯通，所以《内经》称少阳为“游部”（游部是指其中的气化功能在手经和足经之间游走不定）。更由此可知，所谓与太阳相并的，是手少阳腠理间的膜；与阳明相并的，是足少阳板油间的膜，因为它们位置相近所以能够相并。明白了这些道理，就可以讨论少阳篇的疾病了。
《伤寒论》原文：少阳中风证，出现两耳听不见声音、眼睛发红、胸中满闷且心烦的症状，不可使用吐法和下法，如果使用吐法和下法，会导致心悸和惊恐。
《伤寒论》原文：伤寒脉象弦细，伴有头痛、发热的，属于少阳病。少阳病不可发汗，如果发汗就会导致胡言乱语，这属于胃家实证。胃气调和就会痊愈，如果胃气不和，就会出现心烦和心悸。
这一节所说的证候，是少阳病偏于热证的情况。脉象弦细，固然是少阳病的脉象，从提纲中反复强调胃气和胃气不和的重要性来看，推测从阳明传变到少阳时，其外感的热邪仍有一半传入腑中，而不是全部传变到少阳。脉象虽然弦细，但重按必然非常有力，这原本应当诊断为少阳病和阳明合病。我遇到这种证候和脉象时，常常将小柴胡汤方中的药味减半（只有人参和甘草不减量），外加生石膏一两、知母五钱（这相当于白虎加人参汤和小柴胡汤各用一半），这样少阳的病就可以解除，胃中的热邪也可以完全清除，从而不会有胃气不和的担忧了。这一节结合上一节，构成了少阳病汗、吐、下三种治法的禁忌，凡是治疗少阳病的人应当牢记这一点。
The heat pathogen of the Yangming channel, if it has already entered the Fu organs, will not transmit to other meridians. If it remains in the channels and has not yet entered the Fu organs, it can still transmit to the Shaoyang. The precise location of the Shaoyang must be analyzed in detail. The Taiyang governs the exterior, the Yangming governs the interior, and that which lies between the Taiyang and Yangming is the Shaoyang. When Shaoyang combines externally with Taiyang, chills manifest; when it combines internally with Yangming, fever manifests. Therefore, diseases of the Shaoyang present with alternating chills and fever. From this reasoning, the sequence of disease transmission should proceed from Taiyang to Shaoyang, and from Shaoyang to Yangming. However, why does the *Neijing* (Classic of Internal Medicine) state that on the first day the Juyang (i.e., Taiyang) is affected, on the second day the Yangming is affected, and on the third day the Shaoyang is affected? It is because other paired Hand and Foot meridians of the same name have distinct boundaries, whereas the Shaoyang exclusively governs the Membrane Source (Mo Yuan, a network of membranes in the body). The membranes in the human body are all interconnected. Some membranes connect to the Taiyang meridian, specifically the white membranes beneath the skin within the interstices (Cou Li). Some membranes connect to the Yangming meridian, specifically the fascial layers between subcutaneous fat and muscle. This is why the Hand Shaoyang meridian designates the Sanjiao (Triple Burner) as its Fu organ (The Sanjiao is also membrane-based, originating from the Mingmen Gate. The Lower Burner consists of membranes enveloping the kidneys and connecting to the intestines; the Middle Burner comprises membranes enveloping the spleen and connecting to the stomach; the Upper Burner includes the diaphragm below the heart and the membranes connecting the heart and lungs). Furthermore, beneath both hypochondriac regions lies plate fat (Ban You), which is also enclosed by membranes. This is why the Foot Shaoyang meridian designates the Gallbladder as its Fu organ. From this, we know that what lies between the Taiyang and Yangming is the Hand Shaoyang meridian; what transmits after the Yangming is the Foot Shaoyang meridian. Transmission from Taiyang to Yangming originally passes through the Hand Shaoyang, but the *Shanghan Lun* (Treatise on Cold Damage) does not mention it because it emphasizes the Foot meridians over the Hand meridians. In summary, the membranes of the Hand and Foot Shaoyang are inherently connected, and the Qi transformation of the Hand and Foot Shaoyang is inherently continuous. Thus, the *Neijing* refers to the Shaoyang as the "Wandering Department" (You Bu), meaning its Qi transformation moves freely between the Hand and Foot meridians without fixed direction. Furthermore, we understand that what combines with the Taiyang is the membrane of the Hand Shaoyang within the interstices, and what combines with the Yangming is the membrane of the Foot Shaoyang associated with the plate fat, due to their proximity allowing such combination. Understanding these principles allows one to discuss the diseases of the Shaoyang chapter.
Original text from *Shanghan Lun*: The manifestation of Shaoyang disease involves bitter taste in the mouth, dryness of the throat, and vertigo/dizziness of the eyes.
Original text from *Shanghan Lun*: In Shaoyang Wind-Strike, symptoms include bilateral deafness, redness of the eyes, fullness in the chest, and irritability. Purging (Tu) and Draining Down (Xia) methods are contraindicated; using them will result in palpitations and fright.
Original text from *Shanghan Lun*: In cold damage, if the pulse is wiry and thin, accompanied by headache and fever, it belongs to Shaoyang. Shaoyang disease is contraindicated for Sweating (Fa Han) therapy. Inducing sweating will lead to delirious speech, indicating involvement of the Stomach (Wei). If the Stomach harmonizes, recovery occurs; if the Stomach does not harmonize, irritability and palpitations ensue.
The syndromes described in this section represent the Shaoyang disease biased towards Heat. A wiry and thin pulse is indeed characteristic of Shaoyang. Observing the emphasis in the outline on the importance of Stomach harmony versus disharmony, it is inferred that when transmitting from Yangming to Shaoyang, half of the exogenous heat still enters the Fu organs rather than transmitting entirely to the Shaoyang. Although the pulse is wiry and thin, deep pressure reveals it to be very forceful. This originally constitutes a combined disease of Shaoyang and Yangming. When I encounter such syndromes and pulses, I often halve the ingredients of the Chaihu Tang (Bupleurum Decoction) (except for Renshen [Ginseng Root] and Gancao [Licorice Root], which remain unchanged), adding Sheng Shigao (Raw Gypsum Fibrosum) 1 liang and Zhi Mu (Anemarrhenae Rhizoma) 5 qian. This equates to using half doses of Baihu Jia Renshen Tang (White Tiger Decoction plus Ginseng) and Xiao Chaihu Tang (Minor Bupleurum Decoction). In this manner, the Shaoyang disease can be resolved, and the heat in the Stomach can be completely cleared, avoiding the risk of Stomach disharmony. This section, combined with the previous one, establishes the three prohibitions for Shaoyang disease: Sweating, Purging, and Draining Down. Those treating Shaoyang disease must keep this in mind.