问儿医之家。惊风之论。其说何如。曰。凿设耳。凿谓何。
曰。此论乃凿虚而起。从头至尾。句句皆是生出来的说话。理之所无。不可稽也。请申之。
其言曰。治惊要识惊风痰热四个字。大意如此。故其又自饰曰。小儿血气虚弱。虚则生热。热盛
生痰。痰盛生惊。惊盛生风。风盛发搐。殊不知血气之在人身。虚莫虚于有生之初。初生虽虚。
未闻即此便有生热之说。继之以乳哺而不热者。乳。血气物也。故资于乳哺而血气生。生而齿生。
生之征也。试可饮食而不热。继之以饮食之养。资于养而血气充。齿更发长。天癸至。充之征也。
三十而壮。充而实也。四十而强。实而盛也。物盛必反。故五十则反衰。七十而老。此固人血气
虚实盛衰之自然。不待安排。至当不易之正理。外此而言虚道实。乱斯生矣。夫虚则纯而无邪。
无邪则异舋无自而端。故自然而然如此。谓虚则生热。有此理乎。以热盛生痰言之。痰之为物。
与血气俱。静则为养。动则为病。三者一也。不偏有之。与生俱生。无时无有。褚澄有言。
血枯死。气绝死。痰尽死。谓痰可治而能使之无。不知死也。谓生于热。热无形。痰有质。有质
生于无形。亦无此理。痰盛生惊。惊盛生风。风为何物。而谓生于惊。惊为何物。而谓生于痰邪。
人当定而安静。则不惊必有事焉。骤闻恶声。卒见怪状。则惕然猛惊。茫然自失。盖见闻者。感
也。惊。应也。所以感而应者。心之知觉。神之虚灵。无踪迹可寻也。惊于自已。且无踪迹可寻。
而谓生于痰。又能生得出风来。理安在哉。详观三者。皆谓由盛而生。热则摸不着事故。乃反驾
说生于虚。自相予盾。乱言若此。不知生。不知死。而谓知医。可乎。风盛发搐。搐不出于六书。
六书无文。义不可考。而又蔓延抽掣与搦。抽即掣也。掣亦抽也。物在器中。拔而出之。抽掣之
谓也。故世有抽签掣签之说。国有抽分掣盐之法。人之肢体。顶天立地。
病何如而何抽何掣乎。搦是谠而按杜之之谓。故械有谠众。军有搦战。人至治所见谠众。则畏而
不敢犯。致师至敌阵。见搦战。则持而不能骋。其义一也。戒严防闲之谓耳。不在动作上言。何病
而人之身溺何邪。以此言之。此论之无稽如此。不谓之凿。将谓之何。然则热者何。曰。外入之
病。必起于太阳。太阳之脉。起于目内 。上额交巅。入脑。还出。别下项。挟脊。抵腰中。故
病在太阳。则其经之筋脉。皆牵强而疼痛。邪正交争则发热。热而自汗。或发汗。汗出过多则湿。
湿则寒。寒则痉也。所谓强痛者。证则内隐。事属病者自省耳。诊家不审。则未易觉察。儿家无
言。察觉尤难。卤莽忽略。则误在此矣。惊风之异。不端于此乎。迨夫头摇手劲。乃痉而外着也。
识见不真。则抽掣之祆。不造于此乎。卒口噤。脚挛急。痉着而甚也。目邪心乱。则搐搦之怪。
不罔两于此乎。背反张。痉甚而危殆也。指鹿为马。则角弓之水底月。不倒影于斯乎。孰知强
者痉之机。痉者强之剧。痉在广韵。注风强病。强在六书。 之省文。居良切。则平声。弓有力
也。故从弓。从 。声也。又 界也。渠两切。则上声。木劲而不和柔。反拗而不顺从也。又弓
之反拗而张也。强痉音义如此。太阳病之证亦如此。仲景用之诚如此。本始于素问。渊源固如此。
千金略之而未详。道犹垂于一线绵如此。金匮。言背而不言角弓。病不在弓。而弓义具背。幌然
盎于不言中。所以皆指见在之实。无论男妇大小之言。道本一视同仁可推。此则仲景之所以仲景
也。呜乎。仲景殁。痉亡于 。而此义不明。此义不明而斯道晦。斯道晦而惊风之乱起。乱起而
儿家之祸兴。祸兴而角弓之炫售。角弓一不是人身。二不病此病。三又不在目前。抽掣搐搦。事
理皆不可求。论之凿。不妄何。啻妄哉。不盲乎。医妇人者。盲以群盲。凿以习凿。而产后惊风
之突。不顺非而效尤。暝行而索途何。此属易知易明。而亦不审不察。非后人之所以后人欤。
然则大人亦有此病否。曰。中伤风寒。为病一也。有无视汗。多寡不均耳。不可以无言。在大人。
则病者亦不省。
诊家皆不审。不审。则袖手捏谲。不省。则枉命衔冤。举家 。至今不醒。余以幸荷上天试病
之感。身亲经历。死而重生。力致体究。遂觉悟素匮言外之绪 。千金发而未白之跃如。窃案候
对。兆报己子。用经成效。历履有年。顾惟异端之害不辟。则坟典之道不行。坟典之道不行。则
积昏之暗不晓。以是不敢怀迷。敬复修此。梓告多方。上以尽祈副苍苍之特意。旁以期维挽滔滔
之沉昏。庶几同心同好。同归正觉。则同在同聚。安知不至同际一休征乎。虽以鄙野。质朴不文。
然扣钟求声。盖出于端本澄源之倾心也。重明三古。则在仰望贤智仁孝于将来。
Question: In the households of pediatricians, what are the theories regarding "Jing Feng" (Startling Wind)?
Answer: They are fabricated. What is meant by "fabricated"?
Answer: This theory is built on empty fiction; every sentence from beginning to end is invented. It has no basis in medical principles and cannot be verified. Let me elaborate.
They say: To treat Jing Feng, one must understand the four characters: "Jing" (Startle), "Feng" (Wind), "Tan" (Phlegm), and "Re" (Heat). This is the gist. Therefore, they embellish it by saying: Children have weak Xue Qi (Blood and Qi); weakness generates Heat; excessive Heat generates Phlegm; excessive Phlegm generates Startle; excessive Startle generates Wind; excessive Wind causes Chu Che (Convulsions/Spasms). However, they do not realize that Xue Qi in the human body is weakest at the very beginning of life. Although weak at birth, there is no mention of immediate generation of Heat. Subsequently, relying on breastfeeding does not cause heat. Milk is a substance that nourishes Xue Qi; thus, through breastfeeding, Xue Qi is generated. After birth, teeth grow, which is a sign of growth. Trying solid food does not cause heat. Subsequently, relying on dietary nourishment, Xue Qi becomes abundant due to this nourishment. Teeth change, hair grows, Tian Kui (reproductive maturity) arrives, which is a sign of abundance. At thirty, the body is strong, being abundant and solid. At forty, the body is powerful, being solid and flourishing. When things flourish, they must reverse; thus, at fifty, decline begins. At seventy, old age sets in. This is indeed the natural law of the fluctuation of deficiency and excess, flourishing and decline of Xue Qi in humans, requiring no artificial arrangement, and is an unchangeable truth. Discussing deficiency and excess outside of this leads to chaos. Deficiency is pure and free of pathogenic factors; without pathogenic factors, heterodox ideas have no origin. Thus, it is naturally so. Is there any logic in saying that deficiency generates Heat? Regarding excessive Heat generating Phlegm: Phlegm as a substance coexists with Xue Qi. When static, it serves as nourishment; when dynamic, it becomes disease. The three are one. They do not exist separately but are born with life, present at all times. Chu Cheng said: Death from dried Blood, death from severed Qi, death from exhausted Phlegm. This implies Phlegm can be cured and made to disappear, unaware that this leads to death. Saying Phlegm is born from Heat: Heat is formless, while Phlegm has substance. Can substance arise from formlessness? There is no such logic. Excessive Phlegm generates Startle, excessive Startle generates Wind. What is Wind, that it is said to be born from Startle? What is Startle, that it is said to be born from Phlegm pathogens? When a person is calm and quiet, they are not startled; something must happen. Suddenly hearing a bad sound or seeing a strange sight causes sudden fright and loss of composure. Generally, seeing and hearing are sensations; Startle is a response. What senses and responds is the perception of the Heart and the spiritual clarity of the Shen (Spirit), leaving no trace to find. Startle arises within oneself and leaves no trace, yet it is said to be born from Phlegm and able to generate Wind. Where is the logic? Observing these three closely, all claim to arise from excess. Heat is intangible, yet they claim it arises from deficiency, which is self-contradictory. Speaking nonsense like this, knowing neither life nor death, yet claiming to know medicine, is this acceptable? "Chu Che" (Convulsion) does not appear in the Six Scripts (principles of Chinese character formation). The Six Scripts contain no text for it, so its meaning cannot be verified. Yet it spreads into "Chou Che" (Pulling/Twitching) and "Nuo" (Pressing/Grasping). "Chou" is "Che", and "Che" is "Chou". Pulling an object out of a container is called Chou Che. Hence the terms drawing lots or pulling slips. States have methods of extracting salt or dividing shares. Human limbs stand between heaven and earth; how can illness turn them into twitching? "Nuo" means forcing or pressing down. Hence, gathering crowds or military challenges. When people face gathered crowds, they fear and dare not offend; when facing military challenges, they hold back and cannot advance. Their meanings are the same, referring to strict prevention and guarding, not describing physical actions. How can illness make the body drown in pathogens? Thus, this theory is baseless. If not called fabrication, what is it? Then what is Heat? Answer: External diseases always begin in the Tai Yang (Greater Yang) channel. The Tai Yang pulse originates from the inner canthus of the eye, ascends to the forehead, crosses the vertex, enters the brain, emerges again, descends separately behind the neck, runs along the spine, and reaches the waist. Therefore, when disease is in the Tai Yang channel, its tendons and vessels become stiff and painful. Struggle between pathogen and righteous Qi causes fever. Fever with spontaneous sweating, or induced sweating, if excessive, leads to dampness. Dampness leads to cold. Cold leads to Jing (Stiffness/Spasm). The so-called stiffness and pain are symptoms hidden internally, known only to the patient's self-awareness. If the diagnostician is not careful, it is hard to detect. Since infants cannot speak, detection is even harder. Carelessness leads to error here. Is the peculiarity of Jing Feng not rooted here? When head shaking and hand rigidity occur, Jing manifests externally. If insight is not true, do convulsions not arise here? Sudden lockjaw and leg cramps indicate severe Jing. Eye deviation and heart confusion, do convulsive twitches not obscure here? Backward arching indicates critical severity of Jing. Mistaking deer for horse, does the reflection of the moon in water (referring to opisthotonos) not appear here? Who knows that stiffness is the mechanism of Jing, and Jing is the severity of stiffness? In Guang Yun, Jing is annotated as wind-induced stiffness. In Liu Shu, Qiang (Strong/Stiff) is a variant of Jiang, pronounced Ju Liang, level tone, meaning a bow with strength. Hence it contains the radical Bow. Jiang also means boundary, pronounced Qu Liang, rising tone, meaning wood is rigid and not flexible, contrary and disobedient. It also refers to the bending and stretching of a bow. Thus, the pronunciation and meaning of Qiang and Jing are as described. The syndrome of Tai Yang disease is also as described. Zhang Zhongjing used it truly as described. It originated from Su Wen, and its source is indeed as described. Qian Jin Fang omitted it without detail, so the Dao hangs by a thin thread. Jin Gui Yao Lue mentions back stiffness but not opisthotonos; the disease is not in the bow, but the meaning of the bow is contained in the back, clearly implied. Thus, it points to actual manifestations, regardless of gender or age, showing the Dao treats all equally. This is why Zhang Zhongjing is Zhang Zhongjing. Alas! After Zhang Zhongjing died, Jing was lost in later generations, and this principle remained unclear. Because this principle was unclear, this Dao became obscure. Because this Dao became obscure, the chaos of Jing Feng arose. Because chaos arose, disaster struck pediatrics. Because disaster struck, the display of opisthotonos was sold. Opisthotonos is neither part of the human body, nor a disease of this type, nor present currently. Convulsions and twitches are matters where reason cannot be sought. Fabricating theories is not just absurd; is it not blind? Doctors treating women lead the blind in a crowd, accepting fabrication as custom, and suddenly occurring postpartum Jing Feng follows suit blindly. Walking in darkness seeking a path—this is easy to know and understand, yet not examined or observed. Is this not why later generations are merely later generations? Do adults also have this disease? Answer: Contracting wind-cold results in the same disease. Differences lie only in the presence or absence of sweating and its degree. One cannot remain silent. In adults, the patient may also be unconscious. Diagnosticians are not careful. Being not careful, they fold their sleeves and do nothing; being unconscious, they cause wrongful death. The whole family grieves, still not awake. I, fortunately bearing the heavenly test of illness, experienced it personally, died and revived, and strove to investigate thoroughly. Thus, I awakened to the external threads previously lacking, and the clear insights developed in Qian Jin Fang. Studying cases and responses, predicting outcomes for my own child, using classic efficacy over years. However, if the harm of heterodox schools is not eliminated, the Dao of ancient classics will not prevail. If the Dao of ancient classics does not prevail, the accumulated darkness will not be dispelled. Therefore, I dare not remain confused. Respectfully revising this, printing and announcing to many parties. Above, to fulfill the special intent of Heaven; below, to strive to turn around the surging darkness. Hopefully, those with same hearts and interests will return to correct awareness, gathering together. Who knows if we will not reach a harmonious conclusion? Though humble and rustic, lacking literary grace, striking the bell to seek sound stems from a sincere desire to rectify the root and clarify the source. Illuminating the three ancient eras again depends on looking forward to wise, benevolent, and filial successors in the future.