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Tu Weisheng said: The so-called "delicate child" refers to the children of wealthy families, those born after difficult pregnancies, and the sole heirs of a lineage. Precisely because these children are delicate, parents love them with urgency and cherish them deeply. In daily life, they indulge their children's diets and follow their preferences, which we shall not dwell on here. Once illness strikes, they hope that their sick son will instantly become a healthy and sound child. Worrying that the child will not eat, they offer a cake in the morning and a biscuit at noon. Worrying that fever and chills will not subside, they administer a decoction in the Shen hour (3-5 PM) and medicine in the You hour (5-7 PM). Consequently, as soon as Doctor A leaves, Doctor B arrives; just as one medicine is swallowed, another follows. Ultimately, this leads to drugs conflicting with each other, damaging the Zang-Fu organs, until life is lost. Alas! How can such delicate infants endure so many medicines? How can their tender spleens and stomachs withstand such aggressive interventions? Even at this stage, if they do not realize their mistake, but instead claim that their beloved child requires more urgent medication and thorough treatment, thereby delaying recovery, are they not the most foolish and confused people in the world? I now wish to offer a piece of sincere advice to all parents. If a child is healthy, fine; but if ill, besides prudently consulting a physician and administering medication, do not frequently invite doctors or rush into treatments. This is to allow the physician to fully utilize their expertise and the medicine to exert its efficacy. I also wish to offer a piece of advice to all physicians. If previous treatment was inappropriate, let it be; but if it was appropriate, one must strive to explain this clearly to the family, preventing them from arbitrarily changing prescriptions. One must not greedily accept small consultation fees to prescribe haphazardly, thereby endangering the child's life. This ensures that the preceding physician can demonstrate their skill, and my own skills can also be manifested.

Tu Weisheng said: Since the Yellow Emperor wrote the "Treatise on Wind" (Feng Lun Pian) and Zhang Zhongjing expounded on wind-cold injury, the name of wind diseases has become an immortal classic since ancient times. However, subsequent medical practitioners have established mutually contradictory theories based on this, leading to mutual confusion. Some assert that wind is a Yang pathogen, while others claim it is a Yin pathogen. One side accuses the other of error, resulting in the easily understood concept of "wind" becoming a case of endless dispute among physicians. Is this not strange? With the influx of Western learning in modern times, the eminent physician Tang Rongchuan began to integrate Western concepts. He stated that air consists of two types: cold and hot. When air is hot, it expands and rises, causing colder air from elsewhere to replace it. Consider a fire burning inside a room with holes at the top and bottom of a door: the hot air exits through the top hole, and cold air enters through the bottom hole. The principle of wind formation is identical to this, resulting in two types of wind: one blowing from cold areas to hot areas, and another from hot areas to cold areas. Thus, the general principle of wind formation can be understood. However, his explanation of the *Neijing*’s statement "East generates wind" as corresponding to spring qi, where Yang returns and Yin retreats, shows that he had not fully elucidated the profound meaning of wind formation by the sages, nor did he comprehend the fundamental nature of heaven and earth. Based on my personal research and understanding of the sages' intent, I dare to express my humble views on wind diseases. Whether correct or not, I anticipate criticism from future scholars. My intention is simply to avoid self-righteousness. Wind is essentially air being drawn and flowing, altering its normal state. It can be cold or hot, slow or fast. It cannot be confined solely to cold, nor solely to heat. It cannot be confined solely to Yang, nor solely to Yin. The ancient sages named it "wind," encompassing both cold and heat, as well as the balanced, moderate state between them. Air is most abundant on earth, thus wind is most prevalent. However, wind does not form spontaneously; it requires a cause to manifest its power to shake mountains and seas, overturning the world. Tracing this cause back, we find only the Sun. The Sun is a massive body of condensed Yang heat, larger than the Earth, possessing the power to evaporate and regulate air, and to rotate air masses. When it heats the air, the air loses its normal state, transitioning from extreme stillness to extreme motion due to Yang heat evaporation, becoming a hot wind. This corresponds to the Western concept of thermal expansion and Tang Rongchuan’s description of wind blowing from hot to cold areas. When it fails to heat the air, the air loses its normal state, transitioning from stillness to motion due to Yin cold condensation, becoming a cold wind. This corresponds to the Western concept of cold contraction and Tang Rongchuan’s description of wind blowing from cold to hot areas. Observing at dawn when there is no wind, the world appears clear and vast, a realm of silent, stationary air. Suddenly, as the sun rises, the air harmonizes, gradually shifting from warm to intense heat, and a gentle breeze arises. This verifies the *Neijing*’s "East generates wind," showing air shifts with the sun. If the sun is obscured by clouds or sets in the west, the air shifts from warm to cold, and a breeze arises. Other phenomena like gales and whirlwinds also depend on air shifting with the sun's temperature changes. Folk sayings like "open door wind, closed door stillness" actually contain the meaning of the *Neijing*’s "East generates wind" and the principles of wind formation and cessation. However, shallow understanding fails to articulate these principles. Ignorant people fail to investigate, believing the East itself generates wind, unrelated to the sun, which is indeed confusing. Before I finished speaking, a guest laughed and said: "The ancients said: The East corresponds to the Zhen trigram, Zhen corresponds to Wood, and Wood generates wind. You say the East does not generate wind; does Wood generate wind?" I replied: "No. Wood is the marker of wind; air is the root of wind. Yet air is not the ultimate root; the Sun is the root of roots. Consider that trees are most abundant on Earth. Between the trees, what is not present? Merely that trees are tallest, allowing them to display wind's power. To claim that without wood, lakes and seas would not surge and houses would not shake is impossible. Cutting down trees to stop wind, or draining ponds to resolve phlegm, is akin to stirring boiling water to stop it from boiling. Therefore, Zhang Zhongjing’s major formula for treating wind, Guizhi Tang (Cinnamon Twig Decoction), besides using Cinnamon Twig (Guizhi) to dispel wind and White Peony Root (Baishao) to support the Liver, uses Ginger, Licorice, and Jujube to warm and regulate the Spleen and Stomach. These also assist Fire/Heat to transform Yin-Cold. Humans are born endowing Qi from Heaven and Earth; though called a 'little heaven and earth,' there are differences. Heaven and Earth’s cold and hot winds can harm all things, and human Yuan Qi (Primal Qi) deficiency makes one susceptible to wind attack causing disease. Thus, there are cases where Yuan Qi is inherently cold, and contracting cold wind causes cold disease, such as Guizhi Tang syndrome. There are also cases where Yuan Qi is inherently hot, and contracting hot wind causes hot disease, such as Fengyin Tang syndrome. If wind were purely a Yang pathogen, Guizhi Tang would not use Cinnamon Twig and Ginger; if wind were purely a Yin pathogen, Fengyin Tang would not use Rhubarb and Gypsum. Thus, wind having both cold and hot aspects is evident here. Heaven and Earth, mirroring human subtleties, grow Fangfeng (Saposhnikovia Root) and Guizhi to treat cold wind, and Tianma (Gastrodia Rhizome) and Baitouweng (Pulsatilla Root) to treat hot wind. This is truly the wonder of Heaven and Earth’s creation, comprehensive in beauty, and the wonder of human creation, adapting treatment to symptoms. Utilization knows no bounds. However, contracting cold to get cold wind, or heat to get hot wind, represents the 'frontal' aspect of wind, not the 'reverse' aspect. Let us discuss the reverse aspect of wind. The human heart is like the Sun, originally generating blood and warming limbs. If cold accumulates, Fire/Heat cannot perform its function, causing Yin coagulation in Zang-Fu organs and contraction of limbs, leading to sudden onset of cold wind. Treatment involves dispersing cold and assisting heat to transform it. As cold recedes and heat prevails, wind subsides. If heat blazes, Water/Yin cannot perform its balancing function, causing Yang hyperactivity in Zang-Fu organs and burning sensation in limbs, leading to sudden onset of hot wind. Treatment involves clearing heat to descend it and assisting Water/Yin to submerge it. As heat recedes and Yin prevails, wind subsides. These are winds caused by internal factors, belonging to the reverse aspect of wind. Others include chronic Yin deficiency, where Yin fluids gradually deplete, limbs emaciate, suddenly presenting with yellow tongue coating, red face, extreme thirst, irritability, convulsions, restlessness, or even coma. This is also a sign of sudden hot wind. Urgent treatment requires nourishing Yin to activate the source of generation and heavily using bitter-cold herbs to descend hyperactive Fire. As Yin nourishes and Fire submerges, the superficial wind reduces. If a disease starts as cold wind but ends as hot wind, it is not due to external transmission progression. Rather, excessive sweating depletes Jin-Ye (Body Fluids), or overuse of acrid-hot herbs damages the source of Water. To claim that a child who hasn't left home or eaten raw/cold/hot foods cannot suffer from cold or hot wind is rigid thinking, ignorant of constancy and change. I personally treated several children who hadn't left home or eaten raw food but suffered cold wind, cured with Guizhi, Fangfeng, Qianghuo, Gegen, Baishao, Shengjiang, and Dazao. I also treated several children who hadn't left home or eaten acrid-hot food but suffered hot wind, cured with Shengdi, Baishao, Chuanxiong, Huangqin, Huangbai, Tianma, Baitouweng, and Gancao. Is this merely human agency? It is like walking on frost, knowing hard ice comes; it is not a matter of one day or night.

Zhongjing Guizhi Tang
Guizhi (1 qian) Baishao (1 qian) Gancao (1 qian) Shengjiang (1 qian) Dazao (1 piece)

Tu Weisheng said: The above five ingredients are Zhongjing’s main formula for treating wind-cold injury. Dosage depends on the child’s size. After taking the medicine, drink thin hot porridge to assist the medicinal force. Do not induce excessive sweating, which severely injures Jin-Ye. Wind causes sweating because the Hand-Taiyang Small Intestine meridian and Foot-Taiyang Bladder meridian jointly govern the Taiyang channels. The Bladder transforms Qi, protecting the exterior as Wei (Defensive Qi); the Small Intestine transforms Blood, distributing internally as Ying (Nutritive Qi). Just as there are principal and deputy roles, and things have interior and exterior aspects. Ancients matched six Zang organs with six Fu organs as interior-exterior pairs. I believe this is insufficiently detailed. We should distinguish principal and deputy interior-exterior relationships based on the Qi governed by each meridian. Shanghan (Cold Damage) affects the principal exterior of the Taiyang Bladder. The Taiyang Bladder generates True Yang Qi for exterior defense. If Wei Yang is deficient, inviting external cold, the cold pathogen lodges in the skin and hair, closing pores, resulting in no sweat. Shangfeng (Wind Injury) affects the deputy interior of the Taiyang Small Intestine. The Small Intestine generates True Yin Blood for internal nourishment. If Ying Blood is deficient, inviting external wind, the wind reaches directly into the Ying level, leaving Wei Qi without foundation, resulting in sweat. Sweat is a variant form of Wei Qi, like rising air turning to rain upon cooling, or breath condensing into droplets on lacquer or stone. The ancients said: Use Mahuang (Ephedra) for no sweat, Guizhi for sweat. This captures the essence of wind treatment methods. However, relying on the theory that Liver Wood generates wind and Baishao calms the Liver, some rigidly adhere to Ying Blood being governed by the Liver, attributing wind treatment solely to the Liver, neglecting the Taiyang Small Intestine below. This is a pity. Although the Liver stores blood, the Small Intestine is the Yang Fu that generates blood. Since wind injures Ying Blood, the Small Intestine cannot escape responsibility.

Chaihu Guizhi Tang Formula
Chaihu (1 qian) Guizhi (1 qian) Baishao (1 qian) Huangqin (1 qian) Dangshen (1 qian) Banxia (0.7 qian) Gancao (1 qian)
Shengjiang (1 qian) Dazao (1 piece)

Tu Weisheng said: Although this decoction is used by Zhongjing for Taiyang syndrome with fever, aversion to cold, and limb pain, and Shaoyang syndrome with vomiting and epigastric fullness with unresolving exterior symptoms, it yields remarkable effects for treating wind injury in both children and adults. However, adjustments must be made based on seasonal climate warmth or coldness and symptom variations. If the season is dry and hot, replace Guizhi with Fangfeng and Jingjie. If the tongue coating is scorched yellow with extreme thirst, replace Banxia with Zhimu and Huafen, adding Shigao if necessary, and reducing Shengjiang. If abdominal pain occurs, remove Huangqin and increase Baishao. For cough, add Xingren and Wuweizi. For palpitations and difficult urination, remove Huangqin and add Fuling. Used correctly, it becomes a divine formula for treating wind. People often doubt Chaihu (Bupleurum Root) as the main drug for Shaoyang Shanghan, unsuitable for wind, clinging to the taboo of sweating and purging in Shaoyang Shanghan, unaware of Shaoyang Shangfeng. Since wind enters Shaoyang, it presents with alternating aversion to cold, fever, and sweating. Chaihu embodies the Spring Wood Qi of Shaoyang, entering the Shaoyang meridian directly, assisted by wind-dispelling herbs. This allows wind entering via the Couli (pores) to exit via the Couli. Thus, aided by Guizhi and Fangfeng, Chaihu enhances its cold-dispersing power; conversely, Guizhi and Fangfeng, guided by Chaihu, enhance their wind-dispelling force. The ancients said: "The subtlety of application lies in the individual." This is precisely what they meant.

Jinkui Fengyin Tang
Dahuang (1 qian) Ganjiang (1 qian) Longgu (1 qian) Guizhi (1 qian) Gancao (1 qian) Muli (1 qian) Hanshuishi (1 qian)
Huashi (1 qian) Chishizhi (0.7 qian) Baishizhi (0.7 qian) Zhi Shiyin (0.6 qian) Shigao (1 qian)

Qingre Qufeng Tang
Tianma (1 qian) Baitouweng (1 qian) Chuanxiong (0.7 qian) Huangqin (1 qian) Huanglian (1 qian) Zhizi (1 qian) Lianqiao (1 qian)
Danggui (1 qian) Baishao (1 qian) Gancao (1 qian)

Tu Weisheng said: This formula was established based on my daily experience and is the main agent for treating hot wind. Ancients only knew of cold wind, ignoring hot wind. Although their medications often included Huangqin and Huanglian, they were constrained by the theory that cold stagnation generates heat. They did not know that wind generated by extreme heat is mostly hot wind. Examining their so-called Jingfeng Wan (Convulsion Wind Pill), it treats hot wind. However, claiming it treats acute and chronic convulsive wind allowed this "magic" to spread to rural areas, ingraining in common minds as an immutable rule, causing infinite harm. This is truly hateful. Cold wind and hot wind are like water and charcoal, incompatible. Severe cold causes wind to arise urgently; severe heat also causes wind to arise urgently. Using cold herbs for hot wind and hot herbs for cold wind adjusts the imbalance of cold and heat to restore equilibrium. No one claims cold herbs treat heat or heat herbs treat cold. Proponents of such theories do not examine their contradictions; listeners follow suit without discerning truth. How foolish! I urge physicians to refute this error, exposing the fallacy to rural areas. This is a blessing for infants and parents alike.

Dihuang Qufeng Tang
Shengdi (1 qian) Xuanshen (1 qian) Baishao (1 qian) Yurou (1 qian) Danpi (1 qian) Shanyao (1 qian) Fuling (1 qian)
Zhimu (1 qian) Huangbai (1 qian) Huanglian (1 qian) Tianma (1 qian) Chuanxiong (0.6 qian) Baitouweng (1 qian) Beimu (1 qian)
Gancao (1 qian) Chaihu (1 qian)

Tu Weisheng said: This formula treats hot wind generated by Yin deficiency and Fire hyperactivity, also based on my daily experience. It is common in adults, rare in children. Yin deficiency generates Fire because although Water and Fire belong to the same system, they must balance each other. If Water/Yin is deficient and cannot ascend to control Fire, Heart Fire rages, simmering Yin fluids until depletion. When all three Yin levels are damaged, the interior becomes a dry, baseless Fire Qi, flying upward and manifesting as wind. Wailing and screaming resemble animal cries; convulsions mimic various cold-induced spasms. At this point, calming the Liver to stop wind is not fundamental treatment; regulating the Spleen to remove phlegm is a treatment leading to rapid death. Only nourishing Yin to treat the root and clearing Heat to treat the branch can succeed. Herbs for removing phlegm and dispelling wind serve as the root within the branch treatment.