旧说谓∶胆为清净之腑，无出无入，故邪在少阳，禁汗、吐、下。此说相沿已久，不知
始自
何人，而不知其不通之甚也。夫五苓泻太阳之腑，承气泻阳明之腑，若少阳胆腑，诚无如此
泻法矣。若少阳之经，本与诸经之气相通，何得谓无出无入耶?吐、下无涉于经，禁之
可
也；汗乃通经之事，而何以禁之?然则仲景不径用桂枝、麻黄者，何也?盖尝思之，少阳之经
，行身之侧，为人身之奥区。凡人之身，前后部位大，则气力大；两侧部位小，则气力小。
百药下咽，皆藉膻中大气以营运之。今两侧为身之奥区，药力总是先行太阳、阳明，而后缓
达少阳，如此则用药者，亦当以缓法行之。若径用麻、桂性急之药，则直走太阳、阳明，汗
先出而少阳仍未到也，正气又已衰矣。故用柴胡性缓之药，又以人参柔缓者监制之，半夏下
降者疏通之，无非缓缓横撑之意也。故知少阳非忌汗也。忌急汗出，缓撑微降，斯药力旁渗
而达于少阳之经，邪乃得汗而解矣。不但此也，经谓∶邪在胆，逆在胃，善呕苦汁，温温欲
吐。(温温，当作愠愠。)是邪在少阳，其气上逆，本自欲吐，治以柴胡、半夏，降其逆气。
故不得比于胃中夹食，温温欲吐者，当遂吐之也，吐之则气愈上逆而不降矣。是禁吐，亦非
因胆腑之无出无入也。邪在少阳之经，每于手少阳三焦之腑，其气相通，故少阳有心胸痞满
，即属于三焦矣。治法虽不用硝、黄，而必以黄芩、黄连、半夏理其痞结，以其邪在气分故
也。若有痰涎有形之邪，结于胸胁，则大陷胸、大柴胡，以及栝蒌薤白、旋覆代赭，此皆少
阳三焦之治也，亦何尝不用下耶?大抵六腑惟胆腑之体同于五脏，五脏受邪，皆因六腑牵累
，若直伤其脏即死矣。胆之受邪，亦因胃与三焦之牵累，若直伤胆，亦无治矣。故五脏受邪
，治在六腑；胆腑受邪，治在胃与三焦。即如逾垣上屋，骂詈不避亲疏，皆胃实以致胆横也
。由此观之，缓汗微降，治胆之经，而陷胸、硝黄之通胃与三焦者，实以治胆之腑也。
按陶节庵曰∶伤寒因下早而成满硬痛者，为结胸；未经下者，虽满闷，不硬痛，此为痞
气，
属少阳部分，宜从缓治，不宜峻利。观此则予之前说，非杜撰矣。再邪伤太阳、阳明，则正
气辟易，积于两侧，稍久，邪势张大，渐入两侧，则有邪正分争之势矣。故时时作呕者，上
下相争也；往来寒热者，表里相争也；身重胁痛，不能转侧者，正气为邪气所逼，僻处偏隅
，而不流利通行也。此皆邪在于经之事，若胸胁痛胀，则入里而在胃与三焦矣，均无与胆腑
之本体也。(此论邪入少阳之经脉部位也。)
又按∶胆主津液，凡邪伤津液，即属少阳，不必入于身侧之经也。故胸满、惊烦、往来
寒热
、小便不利、一身尽重不可转侧者，津液伤则气机不利也；或热入血室，昼日明了，夜则谵
语
者，津液伤则血分受灼也。小柴胡乃养荣之方，生津益荣以托邪也。胡玉海论阳明下证有云
∶须先使邪气浮动，毒不粘连于肝，乃可用大承气下之。此即少阳禁下之义也。明于津虚、
血燥之义，则少阳之所以三禁，与其所以有热入血室证，俱了然矣。少阳坏证为多者，津液
伤则血失所养，易为热邪所灼败也。(此论邪伤少阳之所化功用也。)
旧时的说法认为：胆是清净的腑，没有出也没有入，所以邪气在少阳经时，禁止使用发汗、催吐、泻下法。这种说法流传已久，不知道起始于何人，却不知其错误得多么严重。五苓散是用来泻太阳之腑（膀胱）的，承气汤是用来泻阳明之腑（胃与大肠）的，如果说到少阳胆腑，确实没有这样的泻法。但是少阳之经，本来与诸经之气相通，怎么能说没有出没有入呢？催吐、泻下与经络无关，禁止它们是可以的；发汗是疏通经络的事，为什么要禁止它呢？那么张仲景为什么不直接使用桂枝汤、麻黄汤呢？我曾经思考过，少阳之经，行走在身体侧面，是人身的深奥区域。凡是人的身体，前后部位大，则气力大；两侧部位小，则气力小。百药入口，都依靠膻中大气来营运。现在两侧是身体的深奥区域，药力总是先到达太阳、阳明，然后才缓慢到达少阳，像这样用药的人，也应当用缓和的方法施行。如果直接使用麻黄、桂枝这些性急的药，就会直接走向太阳、阳明，汗先出来而少阳仍未到达，正气又已经衰弱了。所以使用柴胡这性质缓的药，又用人参这柔缓的药来监制它，用半夏这下降的药来疏通它，无非是缓缓横向支撑的意思。所以知道少阳并非忌讳发汗。只是忌讳急汗出，通过缓撑微降，药力才能旁渗而到达少阳之经，邪气才能随汗而解。不仅如此，经文说：邪气在胆，逆气在胃，喜欢呕吐苦汁，心中愠愠欲吐。（“温温”当作“愠愠”。）这是邪气在少阳，其气上逆，本来就想吐，治疗用柴胡、半夏，降其逆气。所以不能等同于胃中夹带食物，心中愠愠欲吐的情况，应当随即吐之。吐之则气更加上逆而不能下降。所以禁止催吐，也不是因为胆腑无出无入。邪气在少阳之经，常常在手少阳三焦之腑，其气相通，所以少阳有心胸痞满，就属于三焦了。治法虽然不用芒硝、大黄，但一定用黄芩、黄连、半夏来调理痞结，因为邪气在气分的原因。如果有痰涎有形之邪，结于胸胁，那么大陷胸汤、大柴胡汤，以及瓜蒌薤白白酒汤、旋覆代赭汤，这些都是少阳三焦的治疗方法，又何尝不用泻下法呢？大概六腑中只有胆腑的体性同于五脏，五脏受邪，都是因为六腑牵连累及，如果直接损伤其脏即死。胆受邪，也是因为胃与三焦的牵连累及，如果直接损伤胆，也就无法治疗了。所以五脏受邪，治疗在六腑；胆腑受邪，治疗在胃与三焦。就像越墙跳屋，骂人不避亲疏，都是胃实导致胆气横逆。由此看来，缓汗微降，是治疗胆之经，而陷胸汤、硝黄通胃与三焦的方法，实际上是治疗胆之腑。
按陶节庵说：伤寒因过早攻下而成满硬痛的，为结胸；未经攻下的，虽然满闷，不硬痛，此为痞气，属于少阳部分，宜从缓治，不宜峻利。看这个说法，我之前的说法，不是凭空捏造的。再如邪气伤太阳、阳明，则正气被排斥，积聚在两侧，稍久，邪势张大，渐渐进入两侧，则有邪正分争的形势了。所以时时作呕的，是上下相争；往来寒热的，是表里相争；身重胁痛，不能转侧的，是正气为邪气所逼，僻处偏隅，而不流利通行。这些都是邪在于经的事情，如果胸胁痛胀，则是入里而在胃与三焦了，都与胆腑的本体无关。（此论邪入少阳之经脉部位。）
又按：胆主津液，凡是邪气伤津液，就属于少阳，不一定进入身体两侧的经络。所以胸满、惊烦、往来寒热、小便不利、一身尽重不可转侧的，是津液伤则气机不利；或者热入血室，白天神志清楚，夜里则谵语的，是津液伤则血分受灼烧。小柴胡汤是养荣的方剂，生津益荣以托邪外出。胡玉海论阳明下证时说：须先使邪气浮动，毒不粘连于肝，才可用大承气汤下之。这就是少阳禁下的含义。明白津虚、血燥的含义，则少阳之所以有三禁，与其所以有热入血室证，都了然了。少阳坏证多的原因，是津液伤则血失所养，易为热邪所灼败。（此论邪伤少阳之所化功用。）
Old theories state: The Gallbladder is a pure and clear fu-organ, having no exit and no entry; therefore, when pathogenic factors are in the Shaoyang (Lesser Yang), sweating, vomiting, and purging are prohibited. This theory has been passed down for a long time, originating from an unknown person, yet it is profoundly incorrect. Wuling San (Five-Ling Powder) drains the Taiyang (Greater Yang) fu-organ (Bladder); Chengqi Tang (Stomach-Clearing Decoction) drains the Yangming (Yang Brightness) fu-organ (Stomach and Large Intestine). If we speak of the Shaoyang Gallbladder fu-organ, indeed, such draining methods do not apply. However, the Shaoyang channel naturally communicates with the qi of all other channels; how can it be said to have no exit and no entry? Vomiting and purging are unrelated to the channels, so prohibiting them is acceptable; sweating is a matter of unblocking the channels, why should it be prohibited? Then why did Zhang Zhongjing not directly use Guizhi Tang (Cinnamon Twig Decoction) or Mahuang Tang (Ephedra Decoction)? I have pondered this: The Shaoyang channel runs along the sides of the body, which is a profound area of the human body. Generally, the anterior and posterior parts of the body are large, possessing greater qi force; the lateral parts are smaller, possessing lesser qi force. All medicines ingested rely on the Great Qi of Danzhong (Conception Vessel at the chest) to circulate. Now, since the sides are the profound areas of the body, medicinal power always reaches the Taiyang and Yangming first, and only slowly reaches the Shaoyang. Thus, practitioners should employ gentle methods. If one directly uses sharp-acting drugs like Mahuang (Ephedrae Herba) and Guizhi (Cinnamomi Ramulus), they will go straight to the Taiyang and Yangming; sweat will emerge first while the Shaoyang remains unaffected, and the healthy qi will already be depleted. Therefore, Chaihu (Bupleuri Radix), a drug with mild properties, is used, restrained by Renshen (Ginseng Radix et Rhizoma), a soft and mild substance, and疏通 (unblocking) is achieved via Banxia (Pinelliae Rhizoma), a descending agent. This is all about the intention of gently supporting laterally. Thus, we know that Shaoyang does not forbid sweating; it forbids rapid sweating. Through gentle support and slight descent, medicinal power permeates laterally to reach the Shaoyang channel, allowing pathogens to resolve through sweating.
Moreover, the classics state: When pathogens are in the Gallbladder, rebellion occurs in the Stomach, leading to bitter regurgitation and a sensation of oppression wanting to vomit ("Wenwen" should be read as "Yunyun," meaning oppressed/irritated). This indicates that when pathogens are in the Shaoyang, the qi rebels upward, naturally desiring to vomit. Treatment employs Chaihu (Bupleuri Radix) and Banxia (Pinelliae Rhizoma) to descend the rebellious qi. Therefore, it cannot be compared to cases where food stagnation in the Stomach causes an oppressive desire to vomit, which requires immediate emesis. Emesis would cause further upward rebellion of qi without descent. Hence, prohibiting emesis is not because the Gallbladder fu-organ has no exit and no entry. Pathogens in the Shaoyang channel often communicate with the Hand-Shaoyang Sanjiao (Triple Burner) fu-organ due to their interconnected qi. Thus, chest and hypochondriac fullness and stuffiness belong to the Sanjiao. Although treatment does not utilize Mangxiao (Natrii Sulfas) and Dahuang (Rhei Radix et Rhizoma), Huangqin (Scutellariae Radix), Huanglian (Coptidis Rhizoma), and Banxia (Pinelliae Rhizoma) are essential to resolve the palpable obstruction, because the pathogen resides in the qi level. If there are有形 (formative) pathogens like phlegm-fluids binding in the chest and hypochondrium, then Daxiexiong Tang (Major Intra-thoracic Expelling Decoction), Dachaihu Tang (Major Bupleurum Decoction), Gualou Xiebai Baibu Tang (Trichosanthes, Macrostemon, and Mulberry Root Decoction), and Xuanfuzhejie Tang (Inula and Magnetite Decoction) are employed. These are all treatments for the Shaoyang Sanjiao; how could purging not be used? Generally, among the six fu-organs, only the Gallbladder's nature resembles the zang-organs. When zang-organs are affected, it is usually due to involvement from the fu-organs; direct injury to a zang-organ leads to death. The Gallbladder is affected due to entanglement with the Stomach and Sanjiao; direct injury to the Gallbladder itself would be untreatable. Therefore, when zang-organs are affected, treatment focuses on the fu-organs; when the Gallbladder fu-organ is affected, treatment focuses on the Stomach and Sanjiao. For instance, behaviors like climbing walls or shouting without regard for kinship result from Stomach excess causing Gallbladder arrogance. From this perspective, gentle sweating and slight descent treat the Gallbladder channel, while methods involving Xiexiong Tang (Intra-thoracic Expelling Decoction) and purgatives like Mangxiao (Natrii Sulfas) and Dahuang (Rhei Radix et Rhizoma) that unblock the Stomach and Sanjiao actually treat the Gallbladder fu-organ.
According to Tao Jie'an: When cold damage results from premature purging, leading to fullness, hardness, and pain, it is termed Jie Xiong (Chest Binding); if not purged, although there is fullness and oppression, there is no hardness or pain, which is Pi Qi (Pi Obstruction), belonging to the Shaoyang portion, suitable for gentle treatment rather than harsh purgation. Observing this, my previous arguments are not fabricated. Furthermore, when pathogens injure Taiyang or Yangming, healthy qi is repelled and accumulates in the lateral aspects. After some time, the pathogenic force expands, gradually entering the lateral regions, creating a struggle between pathogen and healthy qi. Thus, frequent vomiting indicates a struggle above and below; alternating chills and fever indicate a struggle between exterior and interior; heaviness of the body, hypochondriac pain, and inability to turn the side indicate that healthy qi is forced aside by pathogens, residing in a remote corner and failing to flow smoothly. These are matters of pathogens residing in the channels. If there is pain and distension in the chest and hypochondrium, the pathogen has entered the interior, affecting the Stomach and Sanjiao, having nothing to do with the physical Gallbladder organ itself. (This discusses the location of pathogens entering the Shaoyang meridians.)
Additionally: The Gallbladder governs Jin-Ye (Body Fluids). Whenever pathogens injure Jin-Ye, it belongs to Shaoyang, regardless of whether it enters the lateral channels. Thus, chest fullness, fright and restlessness, alternating chills and fever, difficulty in urination, and whole-body heaviness preventing turning are caused by impaired qi mechanism due to injured Jin-Ye. Or, when heat enters the Blood Chamber (Xue Shi), with clarity during the day and delirium at night, this is due to Jin-Ye injury scorching the blood level. Xiaochaihu Tang (Minor Bupleurum Decoction) is a formula that nourishes Ying (Nutrient) qi, generating fluids and enriching Ying to expel pathogens. Hu Yuhai, discussing Yangming purgation indications, stated: One must first make the pathogen mobile so that toxicity does not adhere to the Liver before using Da Chengqi Tang (Major Order the Qi Decoction) for purging. This is the meaning behind the prohibition of purging in Shaoyang. Understanding the principles of Jin deficiency and blood dryness clarifies why Shaoyang has three prohibitions and why Heat Entering the Blood Chamber syndrome occurs. Many complications in Shaoyang arise because Jin-Ye injury causes blood to lose nourishment, making it easily scorched and ruined by heat pathogens. (This discusses the functional transformation affected by pathogens in Shaoyang.)