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According to the *Yu Pian* (Dictionary of Character Meanings), "chong" (㾦) is pronounced as "chong zhi qie" and means ominous or perilous; "jing" (痉) is pronounced as "qu bing qie" and refers to a disease characterized by stiffness and spasms caused by wind pathogen. The meanings of these two characters are distinct. In chapters such as Qi Jue (Qi Reversal) and Wu Chang Zheng Da Lun (Great Treatise on the Five Regular Administrations) from the *Su Wen* (Basic Questions), as well as in older editions of the *Shang Han Lun* (Treatise on Cold Damage Disorders), the character for this condition was written as "㾦". Xu Shuwei, in his *Bai Zheng Ge* (Song of Hundred Symptoms), believed that while the names differed, the reality was the same, so he retained the character "㾦" without change. Cheng Wuji, in his commentary on the *Shang Han Lun*, directly stated that "㾦" was a mistaken character but did not correct it. The current version uses "痉", which is due to errors in transcription. Modern people only know the character "痉"; no one can recognize "㾦". Qian Tianlai's research concludes that using "㾦" is correct. In ancient times, when listing diseases, emphasis was placed on symptoms. "㾦" was the general term for this category of illness, whereas "痉" referred to only one aspect of "㾦". Consider Zhang Zhongjing's description: When a patient presents with fever in the body and coldness in the feet, stiffness and rigidity in the head and neck, aversion to cold, occasional heat in the head and redness in the face, congestion of the eye vessels, isolated shaking of the head, sudden lockjaw, and opisthotonos (backward arching of the back), it is called a "㾦 disease". Understanding these manifestations reveals they are all ominous signs; thus, the character should be "㾦". If written as "痉", it derives from "jin" (stiff/strong), specifically referring to lockjaw and opisthotonos, which is insufficient to encompass other ominous symptoms. Therefore, "痉" is a symptom name, while "㾦" is the disease name. The human body becomes stiff, resembling strength or rigidity, hence termed "jin"; removing the power component and adding the "disease" radical (疒) yields "痉", allowing for reverse etymological derivation. The *Zhu Bing Yuan Hou Lun* (Source Book of Diseases and Syndromes) also writes it as "㾦", allowing it to be conflated with epilepsy (Xian) and fainting/dizziness (Mao). Epilepsy is indeed an ominous condition in children, and Mao is also an ominous condition in postpartum women; although the diseases differ, their ominous nature is the same, which explains why they were conflated. The *Shuo Wen Jie Zi* does not contain "㾦" in the "疒" radical section, but contains "𤸃" in the "Han" radical section, defined as obstructed or stopped. Thus, when pathogenic factors obstruct and stagnate, ominous symptoms appear; "㾦" is a corrupted form of "𤸃".

What was called "chuan" (panting/wheezing) in ancient times corresponds to what is now called "qi cu" (shortness of breath/tachypnea). The *Shuo Wen Jie Zi* defines "chuan" as "ji xi" (rapid breathing). "Ji xi" refers to rapid respiration. Two classic texts often contrast "chuan" and "xi" (breath); this is because "chuan" denotes rapid breathing, while "xi" denotes calm breathing. They should not be read together as a single compound word. Rapid breathing corresponds to modern "qi cu," but it is not equivalent to "duan qi" (shortness of breath/lack of vital energy). In cases of "duan qi," respiration is not necessarily rapid, but there is insufficient Qi to sustain breathing; hence it is called "duan qi" rather than "duan xi." In cases of "qi cu," the Qi volume may not be short, but the respiration is difficult or labored; thus, the *Mai Jing* (Pulse Classic) sometimes calls it "xi cu," while later generations generalized it as "qi cu." What is called "chuan" today corresponds to what was called "shang qi" (rebellious Qi ascending) in ancient times. Zheng Xuan’s commentary on the *Zhou Li* (Rites of Zhou) defines "shang qi" as rebellious Qi. Rebellious Qi implies rebellion within the Qi mechanism itself, not merely concerning respiration. For example, near death, some individuals gasp with open mouths and raised shoulders due to rebellious Qi. Superficial scholars do not understand "shang qi" and erroneously label it as "chuan." Consequently, the modern concept of "chuan" is several times more severe than the ancient concept. It must be known that this type of "chuan" is actually Qi rebellion; if not incurable, it can often be cured by purgative methods, such as in cases suitable for Kemi Tingli Xiefei Tang (Cough-reversing Thladiapinia Lung-draining Decoction) or the Beiji Wan (Emergency Pill) case from the *Waitai Miyao*. However, the "chuan" characterized by rapid breathing ("ji xi") is caused by excess in the Lungs and is appropriate for treatment using dispersing and draining methods, such as in Taiyang syndrome cases suitable for Mahuang Tang (Ephedra Decoction). The ancients distinguished these strictly because it was designed to guide therapeutic methods; one cannot be casual about it. Since these two conditions have been conflated, therapeutic methods have become erroneous.