人知黄芩为少阳药而不识其所以然，窃思其色青胜于黄，得甲胆之气，又中空似胆府，
气寒能清胆热。胆属少阳相火，相火者佐君而行其令者也，人赖此火以动作云为，故气分之
热，
金以黄为贵而黄属土，黄有土金相兼之德，故黄芩亦入肺胃与大肠，表里之热无不能解
，本
黄连入心脾，而心脾皆主血。黄芩入胆肺，而胆肺皆主气。邹氏三偶之说，全然未当。
即如黄芩汤，是用黄芩清少阳气热。其加芍药，亦非用以入血（说详芍药）。
本经黄连主肠 腹痛，黄芩主肠 不主腹痛。观仲圣黄芩汤、黄连汤之治，正相符合。
盖腹痛为太阳病，或寒或热，必涉于血。黄连入脾清血热而兼入心胃，故治腹痛亦治肠 。
黄芩为胆经气药，能由肺达肠胃而不能入统血之脾，故治肠 不治腹痛。洁古以为治脾湿者
，未
人身生发之气，全赖少阳，少阳属春，其时草木句萌以至鬯茂，不少停驻。然当阴尽生
阳之后，未离乎阴，易为寒气所郁，寒气郁，则阳不得伸而与阴争，寒热始作。柴胡乃从阴
出阳之药，香气彻霄，轻清疏达，以治伤寒寒热往来，正为符合。邹氏所谓鬯郁阳以化滞阴
也。
凡证之涉少阳者，不独伤寒也。如呕而发热，呕属少阳也，热入血室，寒热有时，属少
阳也（论凡三条惟此用小柴胡汤）；大柴胡汤下用柴胡，心下满痛，属少阳也。至治劳用柴
胡，寇氏执定虚损而受邪热，有热者始可。濒湖驳之，则以劳在少阳与他经有热者悉宜之。
邹氏又以二家之说，皆似劳非劳，如金匮所谓五脏虚热之热，其虚劳之宜柴胡与否，仍置不
论。窃谓虚劳而用柴胡，仍当以少阳为断。少阳与厥阴，离合只在几微，热则为少阳，寒则
为厥阴，有寒有热，则为少阳兼厥阴。虚劳有损及肝者，其脉必弦，弦脉亦属少阳。仲圣薯
蓣丸有柴胡，何尝不治虚劳，何尝有发热之外证。再核之保命集之柴胡四物汤，局方之逍遥
散，一治虚劳寒热，一治血虚寒热，皆病之涉少阳者，薯蓣丸何独不涉少阳。即四时加减柴
胡饮子，退五脏虚热，虚邻于寒，虚热与盛热自殊，正少阳之分际，盛热则不可以柴胡治矣。
孙琳以柴胡治劳疟热从髓出，虽骨髓为肝肾所隶，而疟发于胆，胆与肝为表里，故少阳
之气治，则骨髓之热已。推之圣济总录治小儿骨热，洁古谓产后血热必用，皆有少阳相关之
理。盖小儿之阳，阳而稚者也。产后之血，伤及肝胆者也。扶其生气，正惟柴胡为当。特不
善审
昔人用柴胡之方不胜枚举，不必皆柴胡知己，而用之而有效者，非无故也。试即东垣补
中益气汤言之，少阳之火，即气食少火之火。少火者，不寒不热，脾得之而升，肺得之而降
，过寒过热，皆能犯胃作呕。胃岂可升，其气之陷者，实少火之不足也。柴胡升少阳而使适
于中，则少阳自遂其生生之性而脾肺悉受其荫，此即十一经取决于胆之谓也。东垣以柴胡为
升阳
本经柴胡去肠胃中结气，谓大柴胡汤用柴胡即去肠胃中结气，原非不是。然诸承气汤何
以俱不用柴胡，本经所主，亦非专属肠胃。夫大柴胡汤之为治也，在金匮曰心下满痛，在伤
寒曰呕不止，心下急，郁郁微烦，曰热结在里，复往来寒热，其用柴胡，岂只为肠胃中有结
气。洄溪疏柴胡，谓本经治效皆主肠胃，已不善会本经，而又以为肠胃药非少阳药，则尤可
异之至。洄溪不既云木能疏土乎，柴胡惟能达少阳之木气而后少阳得于肠胃疏其顽土，本经
盖就
人们只知道黄芩是治疗少阳病的药物，却不明白其中的道理。我私下思考，黄芩的颜色青色胜于黄色，禀受了甲胆（胆属木，天干配甲）的气机，而且它内部中空，形状类似胆腑，其气寒凉能够清泄胆热。胆属于少阳相火，相火是辅助君火而执行命令的，人依赖这种火来进行活动和作为，所以气分的热邪……
金以黄色为贵，而黄色在五行中属土，黄色具有土和金相互兼有的德行，所以黄芩也能进入肺、胃和大肠经，表里之间的热邪没有不能解除的。本经记载黄连主要入心脾二经，而心和脾都主司血分。黄芩则入胆和肺二经，而胆和肺都主司气分。邹氏提出的“三偶”之说，完全是不恰当的。
就拿黄芩汤来说，是用黄芩来清解少阳的气热。其中加入芍药，也不是用来入血分的（详细说明见芍药条）。《神农本草经》记载黄连主治肠道腹痛，而黄芩主治肠道痢疾而不主治腹痛。观察张仲景使用黄芩汤和黄连汤的治疗情况，正好与此相符。大概腹痛属于太阳病范畴，或寒或热，必然涉及血分。黄连入脾经清血热，并且兼入心和胃经，所以既治腹痛也治肠道痢疾。黄芩是胆经的气分药，能由肺经通达肠胃，但不能进入统摄血液的脾经，所以治肠道痢疾而不治腹痛。李东垣认为黄芩能治疗脾湿，这……
人身体的生发之气，完全依赖于少阳。少阳对应春季，这个时候草木萌芽直到茂盛生长，片刻不停留。然而，在阴气耗尽阳气初生之后，尚未脱离阴气的束缚，容易受到寒气的郁遏。寒气郁结，阳气就不能舒展而与阴气抗争，寒热症状才开始发作。柴胡是从阴分出达阳分的药物，香气冲天，性质轻清疏达，用来治疗伤寒引起的寒热往来，正与病情符合。邹氏所说的“畅达郁滞的阳气以化除停滞的阴气”，就是这个意思。
凡是证候涉及少阳的，不仅仅是伤寒病。比如呕吐且发热，呕吐属于少阳病；热入血室，寒热发作有定时，也属于少阳病（相关论述凡三条，只有这一条用小柴胡汤）；大柴胡汤中下法使用柴胡，针对的是心下满痛，这也属于少阳病。至于治疗虚劳使用柴胡，寇宗奭坚持认为是因为虚损而感受了邪热，只有有热的情况才可以。李时珍对此进行了驳斥，他认为只要是少阳经或其他经络有热者都适宜使用。邹氏又认为这两家的说法，都像是虚劳又不是虚劳，像《金匮要略》所说的五脏虚热之热，对于虚劳是否适宜用柴胡，仍然搁置不论。我私下认为，虚劳如果使用柴胡，仍然应当以少阳病机来判断。少阳与厥阴，离合之间只在细微之处，表现为热就是少阳，表现为寒就是厥阴，既有寒又有热，就是少阳兼厥阴。虚劳如果有损伤到肝脏的，其脉象必定弦，弦脉也属于少阳。张仲景的薯蓣丸中含有柴胡，何尝不是在治疗虚劳，何尝一定有发热的外部证候？再核对《保命集》中的柴胡四物汤，《局方》中的逍遥散，一个治疗虚劳寒热，一个治疗血虚寒热，都是病情涉及少阳的，薯蓣丸为何唯独不涉及少阳呢？即使是四季加减柴胡饮子，退除五脏虚热，虚证接近于寒，虚热与实热自然不同，这正是少阳病的分界线，实热就不可以用柴胡治疗了。孙琳用柴胡治疗劳疟，热从骨髓而出，虽然骨髓归属于肝肾，但疟疾发作于胆，胆与肝互为表里，所以少阳之气得到治理，那么骨髓的热也就消除了。推及《圣济总录》治疗小儿骨热，李东垣认为产后血热必须使用柴胡，这些都有关于少阳的道理。大概小儿的阳气，是稚嫩之阳。产后的血，是损伤了肝胆的血。扶持其生气，正惟柴胡最为恰当。只是如果不善于审察……
古人使用柴胡的方剂不胜枚举，不一定都是柴胡的知己，但使用后有效的，并非没有原因。试以东垣的补中益气汤为例，少阳之火，就是饮食所化生的少火。少火，不寒不热，脾得之而升发，肺得之而降敛，过寒过热，都能侵犯胃导致呕吐。胃岂可升发？其气下陷，实际上是少火不足造成的。柴胡提升少阳之气使其适中，那么少阳自然顺应其生生之性，而脾肺都受到它的荫蔽，这就是“十一经取决于胆”的说法。李东垣将柴胡视为升阳……
《神农本草经》记载柴胡能去除肠胃中的结气，说大柴胡汤使用柴胡就是为了去除肠胃中的结气，原本并非不对。但是诸承气汤为什么都不使用柴胡？《本经》所主治的，也并非专属肠胃。夫大柴胡汤的治疗作用，在《金匮要略》中说心下满痛，在《伤寒论》中说呕吐不止，心下急迫，郁郁微烦，说热结在里，又往来寒热，它使用柴胡，难道只是为了肠胃中有结气吗？徐灵胎注释柴胡，说《本经》的功效都主治肠胃，已经没能很好地领会《本经》，而又认为柴胡是肠胃药而非少阳药，那就更是奇怪到了极点。徐灵胎不是既然说过木能疏土吗？柴胡唯有能通达少阳的木气，然后少阳才能在肠胃中疏解其顽固之土，《本经》大概是就……
People know that Huangqin (Scutellariae Radix) is a herb for Shaoyang (Lesser Yang) disorders but do not understand why. I have pondered that its color leans more towards green than yellow, receiving the Qi of Jia Gallbladder (Gallbladder belongs to Wood, associated with Heavenly Stem Jia), and its hollow interior resembles the gallbladder organ. Its cold nature can clear Gallbladder heat. The Gallbladder belongs to Shaoyang Ministerial Fire; Ministerial Fire assists the Sovereign Fire to execute its commands. Humans rely on this fire for movement and action, thus [Huangqin clears] heat in the Qi level...
Metal values yellow as precious, and yellow corresponds to Earth in the Five Elements. Yellow possesses the virtue of combining Earth and Metal; therefore, Huangqin also enters the Lung, Stomach, and Large Intestine meridians, resolving heat in both exterior and interior levels without exception. The *Shennong Bencao Jing* records that Huanglian (Coptidis Rhizoma) primarily enters the Heart and Spleen, which govern Blood. Huangqin enters the Gallbladder and Lung, which govern Qi. Zou's theory of "three pairs" is entirely incorrect.
Take Huangqin Decoction as an example: it uses Huangqin to clear Shaoyang Qi-heat. The addition of Shaoyao (Paeoniae Radix) is not intended to enter the Blood level (see detailed explanation under Shaoyao). The *Shennong Bencao Jing* states that Huanglian treats intestinal abdominal pain, whereas Huangqin treats intestinal dysentery but not abdominal pain. Observing Zhang Zhongjing's use of Huangqin Decoction and Huanglian Decoction aligns perfectly with this. Generally, abdominal pain falls under Taiyang (Greater Yang) disease patterns, involving either cold or heat, and necessarily involves Blood. Huanglian enters the Spleen to clear Blood-heat and concurrently enters the Heart and Stomach; thus, it treats both abdominal pain and intestinal dysentery. Huangqin is a Qi-level herb of the Gallbladder meridian; it can reach the intestines and stomach via the Lung but cannot enter the Spleen, which governs Blood; hence, it treats intestinal dysentery but not abdominal pain. Li Dongyuan believed Huangqin treats Spleen dampness, which...
The body's generating Qi relies entirely on Shaoyang. Shaoyang corresponds to Spring, when grasses and trees sprout and flourish without pause. However, after Yin is exhausted and Yang begins to generate, it has not yet separated from Yin, making it susceptible to constraint by Cold pathogenic factors. When Cold constrains, Yang cannot extend and contends with Yin, causing alternating chills and fever to arise. Chaihu (Bupleuri Radix) is a herb that moves from Yin out to Yang. Its fragrance penetrates the sky, and its nature is light, clear, and dispersing, making it suitable for treating alternating chills and fever caused by Cold Damage (Shanghan), which fits the pathology precisely. This aligns with Zou's description of "unblocking constrained Yang to transform stagnant Yin."
Any syndrome involving Shaoyang is not limited to Cold Damage. For instance, vomiting accompanied by fever indicates Shaoyang involvement; heat entering the Blood Chamber with periodic chills and fever also indicates Shaoyang involvement (among three relevant discussions, only this one utilizes Xiao Chaihu Tang); using Chaihu in the purgative formula Daxiehu Tang for hypochondriac fullness and pain also points to Shaoyang. Regarding the use of Chaihu for treating consumptive diseases (Xu Lao), Kou Zongshi insisted it was due to deficiency injury complicated by pathogenic heat, applicable only when heat is present. Li Shizhen refuted this, arguing it is suitable whenever there is heat in the Shaoyang or other meridians. Zou further argued that both views seem like consumptive disease but are not strictly so. Concerning the heat of deficiency in the five viscera mentioned in the *Jinkui Yaolue*, whether Chaihu is appropriate for Xu Lao remains undiscussed. I personally believe that if Chaihu is used for Xu Lao, the judgment must be based on Shaoyang. The separation and union between Shaoyang and Jueyin (Lesser Yin) lie in subtle distinctions: heat manifests as Shaoyang, cold manifests as Jueyin, and mixed cold and heat manifest as Shaoyang concurrent with Jueyin. If Xu Lao damages the Liver, the pulse will likely be Wiry (Xian), which also belongs to Shaoyang. Zhang Zhongjing's Shuyu Wan contains Chaihu; does it not treat Xu Lao? Does it require external signs of fever? Examining Chaihu Siwu Tang from *Baoming Ji* and Xiaoyao San from *Ju Fang*, which treat Xu Lao with chills and fever, and blood deficiency with chills and fever respectively, all involve Shaoyang. Why would Shuyu Wan not involve Shaoyang? Even the seasonal modified Chaihu Yinzi, which clears deficiency heat of the five viscera, addresses the boundary where deficiency approaches cold. Deficiency heat differs significantly from excess heat; this is precisely the domain of Shaoyang. Excess heat cannot be treated with Chaihu. Sun Lin used Chaihu to treat malaria heat emerging from the marrow. Although marrow belongs to the Liver and Kidney, malaria originates in the Gallbladder, which is exterior-interior related to the Liver. Thus, regulating Shaoyang Qi resolves marrow heat. Extending this, *Shengji Zonglu* treats pediatric bone heat, and Li Dongyuan stated Chaihu is essential for postpartum blood heat; all relate to Shaoyang principles. Pediatric Yang is tender Yang. Postpartum blood injury affects the Liver and Gallbladder. Supporting the generating Qi makes Chaihu the most appropriate choice. However, without careful differentiation...
Ancient prescriptions using Chaihu are numerous. Not all users were experts in Chaihu, yet they were effective for valid reasons. Consider Dongyuan's Buzhong Yiqi Tang. The fire of Shaoyang is the "Minor Fire" derived from food and Qi. Minor Fire is neither cold nor hot; the Spleen ascends with it, and the Lung descends with it. Excessive cold or heat can invade the Stomach causing vomiting. The Stomach should not ascend; qi sinking is actually due to insufficient Minor Fire. Chaihu raises Shaoyang Qi to a balanced state, allowing Shaoyang to follow its generating nature, thereby benefiting the Spleen and Lung. This is what is meant by "the eleven meridians depend on the Gallbladder." Dongyuan regarded Chaihu as a herb for raising Yang...
The *Shennong Bencao Jing* states Chaihu removes knotting Qi in the intestines and stomach. Saying Daxiehu Tang uses Chaihu to remove knotting Qi in the intestines and stomach is originally not incorrect. However, why do various Chengqi (Descending Qi) formulas not use Chaihu? The indications in the *Bencao Jing* are not exclusively for the intestines and stomach. The treatment of Daxiehu Tang, described in *Jinkui* as hypochondriac fullness and pain, and in *Shanghan* as incessant vomiting, urgency in the epigastrium, slight vexation, internal heat binding, and alternating chills and fever—does its use of Chaihu serve only to remove knotting Qi in the intestines and stomach? Xu Lingtai's commentary on Chaihu claims the *Bencao Jing* effects all pertain to the intestines and stomach, failing to properly interpret the *Bencao Jing*. Furthermore, claiming Chaihu is an intestinal/stomach herb rather than a Shaoyang herb is extremely strange. Did Xu not acknowledge that Wood can loosen Earth? Chaihu can only reach the Wood Qi of Shaoyang, after which Shaoyang can loosen the stubborn Earth of the intestines and stomach. The *Bencao Jing* likely refers to...