若胸中烦而不呕。去半夏人参。加栝蒌实一枚。（烦。热闷也。去人参。热聚而闷。不宜固
气也。不呕。无伏饮以为逆也。去半夏。既无伏饮为逆。不须辛散也。栝蒌实者。寒以泄热。苦
以散满也。）若渴者。去半夏。加人参合前成四两半。栝蒌根四两。（渴。津液不足也。半夏燥津
液。故去之。人参生津而止渴。栝蒌根彻热而益津。所以加之也）。若腹中痛。去黄芩。加芍药三
两。（腹中痛。血涩而内寒也。黄芩苦坚而寒中。故去之。芍药通宣而愈痛。故加也。）若胁下
痞硬。去大枣。加牡蛎四两。（胁下痞硬。邪热伏饮抟聚为实也。去大枣。甘能聚气而令人中满
也。加牡蛎。咸能软坚而主除寒热也。）若心下悸小便不利者。去黄芩。加茯苓四两。（悸。心动
也。水停心下则悸。所以小便不利也。肾主水。黄芩坚肾。肾坚则水愈蓄。故去之。茯苓利窍。窍
利则水渗泄。故加之。）若不渴外有微热者。去人参。加桂三两。温覆取微似汗愈。（不渴。津液
无亏也。故不须人参以为润。外有微热。表未全罢也。故加桂以解肌。）若咳者。去人参大枣生姜。
加五味子半升。干姜二两。（咳。气逆而嗽也。去人参大枣者。甘能益气也。水寒窒气则咳。本方
有半夏。水可燥也。寒宜热散。故易生姜以干姜之热。散其寒也。然咳属肺。肺欲收。加五味子
者。酸以收之也。太阳一经。惟荣卫之不同。所以风寒分异治。阳明一经。虽属经络脏腑。最为
切近太阳。荣卫之道在迩。风寒之辨尚严。少阳一经。越阳明。去太阳远。荣卫无相关。经络脏
腑而已。经络脏腑无不同者。经络脏腑同。风寒无异治。经以伤寒五六日中风。往来寒热。交互
为文者。发明风寒至此。同归于一治也。斯道之精微。其在于斯乎。）
（六十一）伤寒中风。有柴胡证。但见一证便是。不必悉具。
此承上条申言辨认少阳一经为病之大意。
（六十二）服柴胡汤已。渴者。属阳明也。以法治之。
已。毕也。渴亦柴胡或为之一证。然非津液不足。水饮停逆。则不渴。或为之渴。寒热往来之暂
渴也。今服柴胡汤已毕而渴。则非暂渴。其为热已入胃。亡津液而渴可知。故曰属阳明也。
（六十三）凡柴胡汤病证而下之。若柴胡证不罢者。复与柴胡汤。必蒸蒸而振。却发热汗出
而解。
柴胡证不罢。言病虽不解。亦不他变。则宜再行和之可知也。故曰复与柴胡汤。蒸蒸而振。
作战汗也。必如此而后解者。以下后里虚故也。此与中篇第五十五条互义。
（六十四）妇人中风。发热恶寒。经水适来。得之七八日。热除而脉迟身凉。胸胁下满。如
结胸状。谵语者。此为热入血室也。当刺期门。随其实而泻之。
发热恶寒。即下文续得寒热。经水适来。妇人血为主。临经不临经。邪热内郁。迫血妄行。多
则因而适然错来也。七八日。邪当入里之时。故外热除而脉迟。表罢而身凉也。如。似也。言变
胸胁下满其状有似下后阳邪内陷之结胸而谵语。盖虽非反下。而经水之不当来而来。犹之反下而
然也。血室。荣血停留之所。经脉集会之处。即冲脉。所谓血海是也。其脉起于气街。并少阴之
经挟脐上行。至胸中而散。故热入而病作。其证则如是也。期门二穴。在不容两旁。各去同身寸
之一寸五分。肝之募也。肝纳血。故刺期门。所以泻血分之实热也。
（六十五）妇人中风。七八日。续得寒热。发作有时。经水适断者。此为热入血室。其血必
结。故使如疟状。发作有时。小柴胡汤主之。
上条适来。此言适断。反复更互详言也。续。谓续后得也。寒热以往来寒热言。与上条恶寒
发热意同。适断。言值经水正
来。适然又断止也。热入血室。与上证同而义异。适来者。因热入室迫使血来。血出而热遂遗也。
适断者。热乘血来而遂入之。与后血相抟。俱留而不出。故曰其血必结也。如疟状。申释寒热也。
上言刺。此出小柴胡。皆互相发明也。
（六十六）血弱气尽。腠理开。邪气因入。与正气相抟。结于胁下。正邪分争。往来寒热。
休作有时。默默不欲饮食。脏腑相连。其痛必下。邪高痛下。故使呕也。小柴胡汤主之。
痛。当作病。此总上二条而申明之。以决言小柴胡汤为的于用之意。血弱气尽。以经水之适
来适断言也。腠理开邪气因入。以中风之热入血室言也。胁下者。少阳之部分也。邪传少阳。热
既入于血室而不出。则邪抟于胁下而不散。明前条之如结胸状也。邪正分争三句。言正气与邪气
并争。则寒热交作。分则退。明上条之如疟状也。默默不欲饮食者。少阳经中或为之一证。脾胃
亦伤之故也。脏腑相连者。以主热入血室之厥阴肝。与主往来寒热之少阳胆言。而明其
义也。夫以脏腑论之。心肺之配大小肠。以言其居。则有上下之远隔。肾配膀胱。其相去则差别
前后之分。脾胃之为配合。虽则皆位乎中。亦是各开而不相着。独有肝之配胆。乃得相连而不相
离。夫性必恋于妇。所以阳邪之热。必下就而入于阴之血室。阴主受。故受其热而通其往来。所
以谓之必。必者。定然之词也。邪高病下者。言惟其邪乃阳邪。阳上浮而居高。惟其病在血室。
属乎阴而低下。下往上来。脾胃间中。虽不受病。未免受伤。呕之为呕者。此也。然小柴胡汤者。
出表入里。往来寒热之主冶也。而热入血室者。乃下往上来之寒热。似不相同。亦以之为主治。
何也。曰。出入上下虽不同。其主往来为寒热之少阳则一也。邪属少阳。发表则无表可发。攻里
则胃不可攻。取之于血室。则邪又结于胁下。肝胆同归一治。妇道必从于夫。故从少阳之小柴胡
为解厥阴之血室。乃主其夫妇之和。而潮热期之于必愈。此热入血室
之为病。所以决于用小柴胡而无贰也。中篇末条。与此互相发明。下编无出。由此其推也。然则
妇人风寒为病之治。其所以殊于男子者。止惟如此乎。曰。非谓止于如此也。谓大要差在血气之
分耳。循经以为治。则一也。观热入血室不外小柴胡一汤。则他可知矣。经之所以反复详明以示教。
岂非开谕后学。当知致力于斯乎。噫。微矣哉。
如果胸中烦闷但不呕吐，去掉半夏和人参，加一枚栝蒌实。（烦，是热闷的感觉。去掉人参，是因为热邪聚集导致闷胀，不宜再固护气机。不呕吐，说明没有停饮上逆的隐患，所以去掉半夏。既然没有停饮上逆，就不需要用辛散的药物了。栝蒌实，性寒能泄热，味苦能散满。）
如果口渴，去掉半夏，加入人参使总量达到四两半，再加栝蒌根四两。（口渴，是津液不足的表现。半夏燥烈伤津，所以去掉它。人参生津止渴，栝蒌根清热益津，因此加入它们。）
如果腹中疼痛，去掉黄芩，加芍药三两。（腹中痛，是血行涩滞且内寒所致。黄芩苦寒坚阴易伤中阳，所以去掉它。芍药能通宣血脉而止痛，所以加入它。）
如果胁下痞塞硬满，去掉大枣，加牡蛎四两。（胁下痞硬，是邪热与停饮搏结形成实证。去掉大枣，因为甘味能聚气使人中焦胀满。加牡蛎，因为咸味能软坚散结并主治寒热。）
如果心下悸动、小便不利，去掉黄芩，加茯苓四两。（悸，是心跳不安。水饮停在心下则悸动，这也是小便不利的原因。肾主水，黄芩苦寒坚肾，肾气过坚则水湿更易蓄积，所以去掉它。茯苓能通利水道，水道通畅则水湿渗泄，所以加入它。）
如果不口渴且体表有轻微发热，去掉人参，加桂枝三两，温覆取微似汗出即愈。（不渴，说明津液未亏，所以不需要人参来滋润。体表有微热，说明表证未完全解除，所以加桂枝以解肌发表。）
如果咳嗽，去掉人参、大枣、生姜，加五味子半升、干姜二两。（咳嗽，是气逆作嗽。去掉人参和大枣，是因为甘味能益气助湿。水寒阻滞气机则咳，本方已有半夏可燥湿，寒邪宜用热药散之，所以用干姜替换生姜的热性以散寒。咳嗽属肺病，肺喜收敛，加五味子是为了用酸味收敛肺气。太阳经主要区别在于营卫的不同，所以风寒分别治疗。阳明经虽然属于经络脏腑，且最接近太阳，但营卫之道相近，对风寒的辨别依然严格。少阳经越过阳明，距离太阳较远，营卫无直接关联，仅涉及经络脏腑。经络脏腑没有不同之处，经络脏腑相同，风寒的治疗也就无异。经文说“伤寒五六日中风，往来寒热”，交互叙述，是为了阐明风寒至此同归于一治。医道的精微，大概就在这里吧。）
（六十一）伤寒或中风，出现柴胡汤证，只要见到其中一个症状即可，不必所有症状都具备。
这是承接上一条，进一步阐述辨认少阳一经为病的大意。
（六十二）服用柴胡汤后，出现口渴症状的，属于阳明病，按阳明病法治之。
“已”意为完毕。口渴也是柴胡汤证的或然症之一，但如果不是津液不足或水饮停逆，通常不会口渴；或者是寒热往来时的暂时性口渴。现在服用柴胡汤完毕后才出现口渴，这就不是暂时性口渴，而是热邪已入胃，耗伤津液导致的口渴，所以说属于阳明病。
（六十三）凡是柴胡汤证误用下法，如果柴胡证仍然存在，再次给予柴胡汤，病人一定会出现蒸蒸而振的战栗反应，随后发热出汗而病解。
柴胡证不罢，意思是病虽未解，也没有发生其他变证，那么应该再次使用和解法，所以说再次给予柴胡汤。“蒸蒸而振”是战汗的表现。必须这样之后才能解病，是因为经过下法后里气虚弱。这与中篇第五十五条互为印证。
（六十四）妇女患中风，发热恶寒，月经适来，患病七八天，热退脉迟身凉，胸胁下满，像结胸的样子，并有谵语，这是热入血室。应当针刺期门穴，随其实证而泻之。
发热恶寒，即下文所说的续发寒热。月经适来，妇人以血为主。无论是否正值经期，邪热内郁，迫血妄行，血量多时就会偶然适逢经期到来。患病七八天，是邪气应当入里的时期，所以外热除而脉迟，表证罢而身凉。“如”意为似。指胸胁下满的症状类似于下法后阳邪内陷形成的结胸，并伴有谵语。这虽然不是误下，但因为经期不当来而来，就像误下一样导致血室空虚邪气内陷。血室，是营血停留之所，经脉集会之处，即冲脉，也就是所谓的血海。其脉起于气街，伴少阴经挟脐上行，至胸中而散，所以热邪进入而发病，症状如此。期门穴在不容穴两旁，各距同身寸一寸五分，是肝之募穴。肝主纳血，所以刺期门，是为了泻血分的实热。
（六十五）妇女患中风，七八天后，续发寒热，发作有时，月经适断，这是热入血室。其血必然凝结，所以表现为像疟疾一样的症状，发作有时，用小柴胡汤主治。
上一条说的是月经适来，这里说月经适断，反复详细论述。续，指随后出现。寒热指往来寒热，与上一条恶寒发热的意思相同。适断，指正值月经刚来又突然停止。热入血室，与上一条症状相同但机理不同。适来的情况，是因为热入血室迫使血来，血出而热随之遗留；适断的情况，是热邪乘血来而入，与血相搏，俱留而出不去，所以说“其血必结”。像疟疾一样的症状，是对寒热的解释。上一条讲针刺，这一条讲用小柴胡汤，都是互相阐明的。
（六十六）血弱气尽，腠理开，邪气因入，与正气相搏，结于胁下。正邪分争，往来寒热，休作有时，默默不欲饮食。脏腑相连，其痛必下，邪高痛下，故使呕也。小柴胡汤主之。
这里的“痛”字应作“病”解。这是总结上两条并加以申明，决断小柴胡汤适用的意图。
“血弱气尽”，是指月经适来或适断的情况。“腠理开，邪气因入”，是指中风热入血室的情况。胁下是少阳经的部位。邪气传入少阳，热既入血室而不能外出，则邪气搏结于胁下而不散，明确了上一条中“如结胸状”的含义。正邪分争三句，是说正气与邪气并争，则寒热交作；分离则退，明确了上一条中“如疟状”的含义。“默默不欲饮食”，是少阳经的或然症之一，也是脾胃受伤的缘故。
所谓脏腑相连，是指主热入血室的厥阴肝与主往来寒热的少阳胆而言，以阐明其义。从脏腑配属来看，心肺配大小肠，言其位置则有上下远隔；肾配膀胱，前后有别；脾胃配合，虽皆居中，但也各开而不相着。独有肝配胆，乃得相连而不相离。肝性必恋于胆（妇道从夫），所以阳邪之热，必下就而入于阴之血室。阴主受，故受其热而通达往来，所以谓之“必”。“必”是定然之词。
邪高病下，是说邪气是阳邪，阳上浮而居高位；病在血室，属乎阴而处低位。下往上来，脾胃间中虽不受病，未免受伤，这就是呕吐产生的原因。
然而小柴胡汤，是主治出入上下、往来寒热的方剂。热入血室引起的寒热，看似与一般的往来寒热不同，但也以小柴胡汤为主治，为什么呢？回答说：出入上下虽不同，但其主司往来寒热的少阳经是一致的。邪属少阳，发表则无表可发，攻里则胃不可攻，若从血室论治，则邪又结于胁下。肝胆同归一治，妇道必从于夫，所以从少阳的小柴胡汤来解厥阴的血室，这是调和夫妇之和，从而预期潮热必愈。这就是热入血室之病，决断用小柴胡汤而没有二致的原因。中篇末条与此互相发明，下编没有单独列出，由此可以推知。那么，妇人风寒为病的治疗，之所以不同于男子，难道仅仅如此吗？回答说：并非仅仅如此，只是大体差异在于血气的不同罢了。循经治疗，原则是一样的。看热入血室不外乎小柴胡汤一法，其他情况就可以推知了。经文之所以反复详明以示教导，岂不是开导后学，应当致力于此吗？唉，道理真是微妙啊。
If there is vexation in the chest without vomiting, remove Banxia (Pinelliae Rhizoma) and Renshen (Ginseng Radix), and add one Gualou Shi (Trichosanthis Fructus). (Vexation refers to a sensation of heat-induced oppression. Renshen is removed because heat accumulation causes oppression, making it inappropriate to tonify Qi further. The absence of vomiting indicates no pathological fluid retention with upward rebellion, so Banxia is removed. Since there is no fluid retention requiring dispersal, acrid-dispersing herbs are unnecessary. Gualou Shi is cold in nature to drain heat and bitter in flavor to dissipate fullness.)
If thirst occurs, remove Banxia, increase the dosage of Renshen to total four taels and half, and add Gualou Gen (Trichosanthis Radix) four taels. (Thirst indicates insufficient body fluids. Banxia is drying and damages fluids, hence it is removed. Renshen generates fluids and relieves thirst; Gualou Gen clears heat and benefits fluids, hence they are added.)
If abdominal pain occurs, remove Huangqin (Scutellariae Radix) and add Shaoyao (Paeoniae Radix) three taels. (Abdominal pain results from blood stasis and internal cold. Huangqin is bitter and cold, potentially damaging middle Jiao Yang, so it is removed. Shaoyao promotes circulation and relieves pain, so it is added.)
If there is epigastric or hypochondriac stuffiness and hardness, remove Dazao (Ziziphi Jujubae Fructus) and add Muli (Ostreae Concha) four taels. (Hypochondriac stuffiness and hardness result from the binding of pathogenic heat and retained fluids forming an excess pattern. Dazao is sweet and can cause Qi stagnation leading to middle Jiao fullness, so it is removed. Muli is salty and can soften hardness and resolve cold-heat patterns, so it is added.)
If there is palpitations and difficulty urinating, remove Huangqin and add Fuling (Poria) four taels. (Palpitations refer to heart restlessness. Fluid retention in the heart region causes palpitations and difficulty urinating. The Kidney governs water. Huangqin’s bitter-cold nature tends to firm the Kidney; if the Kidney becomes too firm, water retention worsens, so Huangqin is removed. Fuling promotes diuresis; once the orifices are unblocked, water drains away, so Fuling is added.)
If there is no thirst but slight external fever, remove Renshen and add Guizhi (Cinnamomi Ramulus) three taels. Cover warmly to induce a slight sweat for resolution. (No thirst indicates intact body fluids, so Renshen for moistening is unnecessary. Slight external fever indicates the exterior syndrome has not fully resolved, so Guizhi is added to release the muscle layer.)
If cough occurs, remove Renshen, Dazao, and Shengjiang (Zingiberis Rhizoma Recens); add Wuweizi (Schisandrae Fructus) half sheng and Ganjiang (Zingiberis Rhizoma) two taels. (Cough is due to rebellious Qi causing spasmodic cough. Renshen and Dazao are removed because their sweetness tonifies Qi and may promote dampness. Cold-fluid obstruction causes cough; although Banxia in the formula dries dampness, cold requires heat to disperse. Thus, Ganjiang replaces Shengjiang for its stronger warming property to disperse cold. Cough relates to the Lung, which desires consolidation; Wuweizi is added for its sour astringent property to consolidate Lung Qi. In the Taiyang channel, the distinction lies primarily in Ying and Wei levels, hence Wind-Cold are treated differently. The Yangming channel, though close to Taiyang and involving meridians and organs, maintains strict differentiation between Wind and Cold due to proximity of Ying-Wei pathways. The Shaoyang channel, beyond Yangming and distant from Taiyang, lacks direct Ying-Wei interaction, involving only meridians and organs. Since meridians and organs do not differ significantly, Wind and Cold treatments converge. The text mentions “Cold damage for five to six days, Wind strike, alternating chills and fever,” interwoven to illustrate that at this stage, Wind and Cold converge into a single treatment principle. The subtlety of this medical Dao lies herein.)
(61) In Cold Damage or Wind Strike, if Chaihu Syndrome presents, observing even one symptom suffices; it is not necessary for all symptoms to be present.
This follows the previous clause to elaborate on the general principle of identifying Shaoyang channel diseases.
(62) After taking Chaihu Tang, if thirst develops, it belongs to Yangming. Treat according to Yangming methods.
"Yi" (already/completed) means the course of medication is finished. Thirst can be an optional symptom of Chaihu Syndrome, but usually does not occur unless there is fluid deficiency or fluid retention with rebellion. It may also be temporary thirst during alternating chills and fever. Now, since thirst appears only after completing the Chaihu Tang regimen, it is not temporary. It indicates heat has entered the Stomach, consuming fluids, thus belonging to Yangming.
(63) If a Chaihu Syndrome patient is mistakenly purged, and the Chaihu Syndrome persists, administer Chaihu Tang again. The patient will inevitably experience vigorous shaking followed by fever and sweating, leading to resolution.
"Chaihu Zheng bu ba" means the disease remains unresolved but has not transformed into another pattern. Therefore, harmonizing treatment should be repeated, hence "administer Chaihu Tang again." "Zhengzheng er zhen" describes a battle-sweat reaction. Resolution requires this process because the interior is deficient following purgation. This corresponds with Clause 55 in the Middle Section.
(64) A woman suffering from Wind Strike with fever and aversion to cold, whose menstruation coincides with the onset, after seven to eight days, presents with disappearance of fever, slow pulse, cool body, hypochondriac fullness resembling Jie Xiong (chest binding), and delirium. This is Re Ru Xue Shi (Heat Entering the Blood Chamber). Pricking Qimen (Liv 14) to drain excess is indicated.
Fever and aversion to cold correspond to subsequent alternating chills and fever. Menstruation coinciding with illness: women are governed by blood. Regardless of regularity, internal郁 (depression) of pathogenic heat forces blood to move recklessly, often resulting in coincidental menstruation. Seven to eight days is when pathogens typically enter the interior; thus, external heat disappears, pulse slows, and body cools as the exterior resolves. "Ru" means resembling. Hypochondriac fullness resembles Jie Xiong caused by Yang pathogen sinking inward after improper purgation, accompanied by delirium. Although no purgation was performed, the coincidental menstruation creates a void allowing pathogen entry, similar to the effect of purgation. "Xue Shi" (Blood Chamber) is where Ying-Blood gathers and meridians converge, identified as the Chong Mai (Penetrating Vessel), also known as the Sea of Blood. Its vessel originates at Qichong (ST 30), runs alongside the Shaoyin channel up the umbilicus to the chest, and disperses. Heat entering here causes these symptoms. Qimen (Liv 14) is located 1.5 cun lateral to Burong (ST 19), the Front-Mu point of the Liver. The Liver stores blood; pricking Qimen drains excess heat from the blood level.
(65) A woman with Wind Strike, after seven to eight days, develops subsequent alternating chills and fever occurring at specific times, while her menstruation abruptly stops. This is Heat Entering the Blood Chamber. The blood must congeal, causing malaria-like paroxysms at set times. Xiao Chaihu Tang (Minor Bupleurum Decoction) is the primary treatment.
The previous clause discussed coincidental menstruation; this discusses abrupt cessation, providing detailed reciprocal analysis. "Xu" means subsequently occurring. "Han Re" refers to alternating chills and fever, consistent with the previous clause's fever and aversion to cold. "Shi Duan" means menstruation started and then suddenly stopped. While both clauses involve Heat Entering the Blood Chamber, the mechanisms differ. In the "coincidental start" case, heat forces blood out, carrying heat with it. In the "abrupt stop" case, heat enters while blood is present, binding with blood and preventing exit, hence "blood must congeal." "Malaria-like" explains the paroxysmal nature of chills and fever. The previous clause used acupuncture; this uses Xiao Chaihu Tang; both illuminate each other.
(66) When blood is weak and Qi exhausted, pores open, and pathogenic Qi enters, contending with healthy Qi, knotting below the hypochondrium. Healthy and pathogenic Qi contend, causing alternating chills and fever occurring intermittently, silent mood, and loss of appetite. Organs are connected; pathology descends. Pathogen is high, pathology is low, causing vomiting. Xiao Chaihu Tang is the primary treatment.
"Tong" (pain) here should be read as "Bing" (disease/condition). This summarizes the previous two clauses to clarify the indication for Xiao Chaihu Tang.
"Blood weak and Qi exhausted" refers to the menstrual changes mentioned above. "Pores open, pathogen enters" refers to Wind Strike heat entering the Blood Chamber. The hypochondrium is the domain of the Shaoyang channel. When pathogen transmits to Shaoyang, heat enters the Blood Chamber but cannot exit, knotting in the hypochondrium, explaining the "resembling Jie Xiong" in the previous clause. The contention of healthy and pathogenic Qi causes alternating chills and fever; separation leads to retreat, explaining the "malaria-like" symptoms. "Silent mood and loss of appetite" is an optional Shaoyang symptom, also indicating Spleen-Stomach injury.
Regarding organ connection: Heart-Lung pair with Large Intestine-Small Intestine (upper-lower distance); Kidney pairs with Bladder (front-back difference); Spleen-Stomach pair centrally but remain distinct. Only Liver-Gallbladder are intimately connected. The Liver nature attaches to the Gallbladder (wife follows husband); thus, Yang-heat pathogen descends into Yin Blood Chamber. Yin receives, accepting heat and facilitating transmission, hence "Bi" (necessarily). "Bi" implies certainty.
"Pathogen high, pathology low": Pathogen is Yang, floating high; pathology is in Blood Chamber, Yin, situated low. Upward movement of pathology and downward movement of pathogen affect the central Spleen-Stomach, causing vomiting despite no direct disease there.
Xiao Chaihu Tang treats ascending-descending and alternating chills-fever. Heat Entering Blood Chamber presents similar heat patterns but differs in location. Why use this formula? Because both involve Shaoyang governing alternating chills and fever. For Shaoyang pathogen, releasing exterior is ineffective as there is no exterior syndrome; attacking interior is contraindicated for the Stomach. Treating Blood Chamber directly misses the hypochondriac knot. Liver and Gallbladder share treatment principles. Following the Shaoyang Xiao Chaihu Tang resolves Jueyin Blood Chamber issues, harmonizing the couple relationship, ensuring recovery from tidal fever. Thus, Xiao Chaihu Tang is decisively chosen for Heat Entering Blood Chamber without hesitation. This correlates with the final clause of the Middle Section. Women's Wind-Cold treatment differs from men's primarily due to blood-Qi distinctions. Following meridian principles remains consistent. Observing that Heat Entering Blood Chamber relies solely on Xiao Chaihu Tang allows inference for other cases. The text repeats details to instruct students to master this principle. Ah, how profound!