成无己曰∶室者，屋室也，谓可停止处。人之血室，荣血停止之所，为经脉留会之处，即冲脉也。冲脉者，
奇经八脉之一，起于肾，下络气街，并足阳明，挟脐上行，至胸中而散。太仆曰∶冲为血海，言诸经之血，
朝会于此。男子运而行之，女子上为乳汁，下为月水。经言任脉通，太冲脉盛，月事以时下是也。伤寒之邪，
妇人则随经而入，男子由阳明而传。以冲脉与少阴之络起于肾，女子感邪，太阳随经，便入冲之经，并足阳明，
男子阳明内热，方得入冲脉。得热血必妄行，在男子则下血谵语，在妇人则月水适来。阳明病，下血谵语，此
为热入血室。盖言男子，不止谓妇人也。妇人伤寒，经水适来适断，经气既虚，宫室不闭，邪得乘虚而入，有
治而愈，有不治而愈。如妇人发热恶寒，经水适来，得之七八日，热除脉迟，身凉，胸胁下如结胸状，谵语，
此为热入血室，当刺期门，随其实而泻之。又妇人中风七八日，续得寒热，发作有时，经水适断，此为热入血
室，其血必结，故为疟状，发作有时，小柴胡汤主之。二者须治而愈。妇人伤寒发热，经水适来，昼则明了，
夜则谵语，如见鬼状，此为热入血室，无犯胃气及上中二焦，必自愈，是不须治而愈。夫谵语为病邪之甚，何
反不须治而愈？盖结胸谵语，是邪气留结胸胁而不去，必刺期门，随其实而泻之。寒热如疟，发作有时，是血
结不行，须小柴胡散之。二者既有留邪，必散之可愈。若发热，经水适来，昼日明了，暮则谵语，此经水适来，
以里无留邪，但不妄犯，热随血散必自愈。经云，血自下，下者愈。故无犯胃气及上二焦必自愈。所谓妄犯者，
谓恐以谵语为阳明内实攻之，犯其胃气也。此无胸胁之邪，刺期门，恐犯中
焦也。此无血结，与小柴胡，恐犯上焦也。盖小柴胡解散，则动卫气，卫出上焦，动卫气是犯上焦矣。刺期门则
动荣气。荣出中焦，动荣气，是犯中焦矣。《脉经》曰∶无犯胃气及上中二焦，岂谓药而不谓针耶？
成无己说：室，指房屋，即可以停留的地方。人体的血室，是营血停留之处，也是经脉汇聚之所，也就是冲脉。冲脉，是奇经八脉之一，起于肾脏，向下联络气街穴，与足阳明胃经并行，挟持肚脐上行，到达胸中后散开。太仆（王冰）说：冲为血海，意思是各经的血液都朝会于此。在男子身上，它运行气血；在女子身上，上行为乳汁，下行为月经。医经中说“任脉通畅，太冲脉旺盛，月经按时来潮”说的就是这个道理。伤寒之邪，对于妇人来说，会随经脉内入；对于男子来说，则由阳明经传变而来。因为冲脉与足少阴肾经的络脉起于肾脏，女子感受外邪时，太阳经之邪随经内传，便进入冲脉，并与足阳明胃经相连。男子若阳明经内有热，邪气才能进入冲脉。得到热邪后血液必然妄行，在男子表现为下血和谵语，在妇人则表现为月经适逢来潮。阳明病出现下血和谵语，这称为热入血室。这里说的是男子，并不只限于妇人。妇人患伤寒，月经适逢来潮或刚断，经气已经虚弱，子宫门户不闭，邪气得以乘虚而入，有的经过治疗而愈，有的不经治疗也能自愈。例如妇人发热恶寒，月经适逢来潮，病程已过七八天，热退脉迟，身体凉爽，但胸胁下部感觉像结胸证那样硬满疼痛，伴有谵语，这是热入血室，应当针刺期门穴，根据实证情况泻其邪气。又如妇人患中风七八天，随后出现寒热往来，发作有定时，月经适逢中断，这是热入血室，瘀血必然凝结，所以症状像疟疾一样，发作有定时，用小柴胡汤主治。这两种情况必须经过治疗才能痊愈。妇人患伤寒发热，月经适逢来潮，白天神志清楚，夜晚则谵语，好像看见鬼怪一样，这是热入血室，不要误犯胃气及上、中二焦，必定能自愈，这是不需要治疗就能痊愈的情况。谵语是病邪很重的表现，为什么反而说不需要治疗就能痊愈呢？大概结胸证的谵语，是邪气留结在胸胁而不消散，必须针刺期门穴，根据实证情况泻其邪气。寒热像疟疾，发作有定时，是血结不行，必须用小柴胡汤发散它。这两种情况既然有留滞的邪气，必须发散才能痊愈。如果是发热，月经适逢来潮，白天神志清楚，傍晚则谵语，这是因为月经来潮，体内没有留滞的邪气，只要不妄加干预，热邪随着经血排出而消散，必定能自愈。医经说：“血自行下，下者愈。”所以不要误犯胃气及上、中二焦，必定能自愈。所谓妄加干预，是指恐怕把谵语当作阳明腑实证来攻下，从而损伤胃气。这里没有胸胁的邪气，如果针刺期门，恐怕损伤中焦。这里没有血结，如果给予小柴胡汤，恐怕损伤上焦。因为小柴胡汤具有解散作用，会扰动卫气，卫气出于上焦，扰动卫气就是损伤上焦了。针刺期门则会扰动营气，营气出于中焦，扰动营气就是损伤中焦了。《脉经》说：“不要误犯胃气及上、中二焦”，难道是指药物而不是指针灸吗？
Cheng Wuji stated: "Shi" (chamber) refers to a house, that is, a place where things can stay. The human Blood Chamber (Xueshi) is the location where Ying Blood (Nutritive Blood) stays and where meridians converge; it is the Chong Mai (Penetrating Vessel). The Chong Mai is one of the Eight Extraordinary Vessels. It originates from the Kidney, descends to connect with the Qich acupoint, runs parallel to the Foot-Yangming Stomach Meridian, ascends flanking the navel, and disperses in the chest. Taipu (Wang Bing) said: "The Chong is the Sea of Blood," meaning that blood from all meridians converges here. In men, it transports and circulates Qi and Blood; in women, it transforms upward into milk and downward into menstruation. The Classics state: "When the Ren Mai (Conception Vessel) is unobstructed and the Tai Chong Mai (Great Surge Vessel) is vigorous, menstruation arrives on time." This refers to this mechanism. Pathogenic factors of Shanghan (Cold Damage) enter via the meridians in women, while in men, they transmit through the Yangming channel. Since the Chong Mai and the collaterals of the Foot-Shaoyin Kidney Meridian originate from the Kidney, when women contract pathogens, the Shaoyang pathogen follows the meridians and enters the Chong Mai, connecting with the Foot-Yangming. In men, only when there is internal heat in the Yangming can the pathogen enter the Chong Mai. Upon receiving heat, blood inevitably acts recklessly. In men, this manifests as bleeding and delirium; in women, it manifests as menstruation occurring at that moment. Yangming disease presenting with bleeding and delirium is termed Re Ru Xue Shi (Heat Entering the Blood Chamber). This statement applies to men, not just women. When women suffer from Shanghan, if menstruation is just starting or has just stopped, the Jing Qi (Meridian Qi) is already deficient, the uterine chamber is not closed, and pathogens can enter due to deficiency. Some cases heal with treatment, while others heal spontaneously. For example, if a woman has fever and aversion to cold, and menstruation starts, and after seven or eight days, the fever subsides, the pulse becomes slow, the body feels cool, but the hypochondriac region feels hard and painful like Jie Xiong (Chest Binding), accompanied by delirium, this is Heat Entering the Blood Chamber. One should puncture Qimen (LR14) and drain the excess according to the pattern. Furthermore, if a woman suffers from Fengzhong (Wind Strike) for seven or eight days and subsequently develops alternating chills and fever with regular intervals, and menstruation stops, this is Heat Entering the Blood Chamber. The blood must be congealed, hence the symptoms resemble malaria with regular intervals. Xiao Chai Hu Tang (Minor Bupleurum Decoction) is the primary formula. These two conditions require treatment to heal. If a woman has Shanghan fever, and menstruation starts, she is clear-headed during the day but experiences delirium at night, seeing ghosts, this is Heat Entering the Blood Chamber. Do not wrongly violate the Stomach Qi and the Upper and Middle Jiao (Triple Burners); it will surely heal itself. This is a case of spontaneous healing without treatment. Delirium indicates severe pathogenic factors; why does it say no treatment is needed? Generally, delirium associated with Chest Binding is due to pathogens lingering and binding in the chest and hypochondrium, requiring puncture of Qimen to drain the excess. Alternating chills and fever resembling malaria with regular intervals indicate blood stasis, requiring Xiao Chai Hu Tang to dissipate it. Since these two conditions have lingering pathogens, they must be dissipated to heal. However, if there is fever, menstruation starts, the patient is clear during the day and delirious at night, this is because menstruation has started, and there are no lingering pathogens internally. As long as one does not interfere recklessly, the heat will dissipate with the blood, and it will surely heal itself. The Classics state: "If blood flows down naturally, the one who flows down heals." Therefore, do not wrongly violate the Stomach Qi and the Upper and Middle Jiao; it will surely heal. What is meant by "reckless violation" is the fear of treating delirium as Yangming Fu Excess (internal solidification) and using purgatives, thereby damaging Stomach Qi. Here, there is no pathogen in the chest and hypochondrium; puncturing Qimen might damage the Middle Jiao. Here, there is no blood congealment; administering Xiao Chai Hu Tang might damage the Upper Jiao. Because Xiao Chai Hu Tang has a dispersing action, it disturbs Wei Qi (Defensive Qi). Wei Qi emerges from the Upper Jiao; disturbing Wei Qi constitutes violating the Upper Jiao. Puncturing Qimen disturves Ying Qi (Nutritive Qi). Ying Qi emerges from the Middle Jiao; disturbing Ying Qi constitutes violating the Middle Jiao. The *Mai Jing* (Pulse Classic) states: "Do not wrongly violate the Stomach Qi and the Upper and Middle Jiao." Does this refer only to herbs and not acupuncture?