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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.)