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Xia Yuzhu said: When infants suffer from Jing (Fright/Convulsion), village women and mediocre practitioners often use iron needles to pierce the skin and cut the tendons on the child's hands. Alas, how bizarre! These heartless village women and those pretending madness for food do not understand that "Jing" refers to fright-induced pathology, mistakenly identifying it with the physical "tendons" (sinews) of bones and muscles. Jing is caused by fright; it occurs when a child, already suffering from internal injury, contracts an external pathogen. Phlegm obstructs the lung orifices, and the Heart-Shen (Heart Spirit) loses its mastery. Upon being frightened, the condition immediately manifests. If one does not resolve phlegm to treat Jing, and dispel wind to stop convulsions, but merely cuts the hand tendons to prevent spasms, is this not akin to stopping a child's crying by simply plugging their mouth? Moreover, Jing belongs to the Heart, while tendons belong to the Liver. Using tendon-cutting to treat Jing is no different from the absurdity mentioned in Ming dynasty records: "A son-in-law treating his toothache by moxibustion on his mother-in-law's heel."

Regarding the names previously attributed by predecessors—such as Snake-Thread Jing, Horse-Hoof Jing, Crucian Carp Jing, and Crow Jing—their intent was merely to establish labels for later ignorant people, describing the clinical manifestations to facilitate recognition. For instance, if a child's tongue protrudes like a snake's tongue, it is named Snake-Thread Jing; if the limbs extend and kick like horse hooves, it is named Horse-Hoof Jing; if the mouth moves like a fish sucking water, it is named Crucian Carp Jing; if the body turns black like a crow, it is named Crow Jing. If one were to treat Jing based on these names, one would have to use Realgar (Xionghuang) for Snake-Thread Jing, horse-traps for Horse-Hoof Jing, bait for Crucian Carp Jing, and arrows for piercing willows for Crow Jing, which would indeed be the appropriate remedies.

However, why do tendons sometimes spasm? This is because tendons are governed by the Liver. Blood circulates within the tendons, and Qi moves the blood. When the Liver is invaded by "Zei-Xie" (robber pathogens/pathogenic factors), Qi and Blood engage in battle with these pathogens and fail to circulate normally. Consequently, the tendons are affected by Wind pathogen, leading to spasms. Therefore, resolving phlegm to treat Jing and dispelling wind to stop spasms is an unbreakable principle. My profound methods are fully transmitted here; they are not inferior to the immortal prescriptions of the Jade Palace and Purple Mansion, nor to the miraculous revival of dead wood. All my colleagues must never pass down these bizarre names like Snake-Thread Jing as orthodox theories, thereby killing innocent infants who have no one to appeal to.

Xia Yuzhu said: Jing arises from the Heart, Phlegm from the Spleen, Wind from the Liver, and Heat from the Lung. This is a fixed principle. Excessive Heat generates Wind; excessive Wind generates Phlegm; excessive Phlegm generates Jing. This is the inevitable trend of pathological counter-restriction (Wu Xing侮). To treat Jing, one must first resolve Phlegm; to resolve Phlegm, one must first dispel Wind; to dispel Wind, one must first clear Heat. But what should take precedence in clearing Heat? The Lung governs the skin and hair, which serve as the gateway for pathogens to enter internally. When the six excesses (Wind, Cold, Summerheat, Dampness, Dryness, Fire) attack, the skin and hair absorb them, allowing them to invade the Lung. The Lung is naturally a source of heat; when Dryness, Fire, or Summerheat enter, heat combines with heat, causing intense heat. When Wind, Cold, or Dampness enter, the lung orifices become blocked, preventing heat from dissipating, thus also causing intense heat. To clear heat, one must first expel pathogens. Previous texts only mention clearing heat without detailing how to expel pathogens. I now detail the methods of expelling pathogens: one is the grasping method (Na), one is the pushing method (Tui), one is the lamp-fire therapy, one is moxibustion, and one is herbal medicine.