钱仲阳曰∶小儿发病，因气血未充，神气未实，或为风邪所伤，或为惊怪所触，亦有因妊娠时七情惊怖所
致。若眼直目牵，口噤流涎，肚膨发搐，项背反张，腰脊强劲，形如死状，终日不醒，则为痉矣。
按∶仲阳之说，亦明知有痉病，而谓终日不醒者为痉，不知痉病为三阳表证。据幼科所称惊痫，为心肝脾
肺之里证。今反以表病腑病为重，里病脏病为轻；经脉行于皮肤肌肉者为重，经脉行于五内贯膈者为轻；邪伤传
导之腑为重，邪伤神明之脏为轻。颠倒背谬，令人不解。仲阳尚为此言，又安保后人之不讹传也！
万密斋曰∶痫者，卒然而倒，四肢强直，目闭，或眼珠翻上不转，口噤，或有咬其舌者，口中涎出，或无涎
者，面色或青或白（面色或青或白，后贤仔细着眼，）或作六畜声，其状不一，乃小儿之恶证也。昏晕一时，即醒
如常矣。其发也，或以旬日计，或以月计，或以岁计。古人有三痫五痫之名，证治太多，似无一定之说，故后学
不知其所从也。凡治痫
之法，幼科所载，其方甚多，而无可取者，惟予家秘新方，名断痫丸，诚治痫之神方也。
予按∶密斋之说，不为无见，乃私心窃喜，赖有斯人为之砥柱。及考其断痫之方，则皆寒凉攻伐，镇坠毒
劣之药，予又以为不尽然焉。夫痫者痼疾也，非暴病之谓。亦由于初病时，误作惊治，轻施镇坠，以致蔽固其
邪，不能外散，所以留连于膈膜之间，一遇风寒冷冻饮料，引动其痰，倏然而起，堵塞脾之大络，绝其升降之隧，致
阴阳不相顺接，故卒然而倒。病至于此，其真元之败，气血之伤，了然在望，挽之不能，犹认作此中之邪，无异
铁石，非攻坚破垒，不足胜其冥顽。呜呼，以娇嫩亏歉之体，而犹入井下石，岂司命慈幼之心哉！因录原方，
以正其惑。
断痫丸 （此方重坠，寒凉毒劣，用之增困）
川黄连 青礞石 石菖蒲 辰朱砂 蚌珍珠 铁华粉
胆南星 白甘遂 上沉香 白茯苓
别以人参一钱，白术三钱，煎汤煮糊为丸，猪心汤下。
通心丸 （本非心病，何用通心？伐及无辜，未可为训）
辰朱砂 马牙硝 明雄黄 真麝香 白附子 陈枳壳 正川芎 白茯苓 拣人参 川黄连 金银箔
蜜丸，麦冬汤下。
此即所谓断痫丸也。予谓此等之见，似未离乎幼科习气。夫病至于痫，非禀于先天不足，即由于攻伐过伤。
每见痫儿，无不肌肥面白，神慢气怯，即万氏亦谓面色或青或白，岂有青白之儿，能任攻伐者乎？只因中气素
弱，脾不运化，则乳食精微，不化荣卫，而化为痰，偶值寒凝，即倏然而发。岂必心窍有痰而后发哉？若果心
窍有痰，则已懵然一物，何以发过清明如故？可知非痰迷心窍之证，误作痰迷心窍之治，愈攻愈败，愈发愈勤，
不至于废弃不止也。有识者补救尚虞不暇，犹敢以礞石、朱砂、珍珠、铁粉之重
坠，伤其心气，以甘遂大毒之物，损其心血，更加黄连之苦寒败胃，虽有一钱之人参，如红炉点雪。后方朱砂、
牙硝、雄黄、金箔之类，亦犹是也。原其意，不过谓重坠可以镇心，苦寒可以泻火，毒劣可以攻痰。此等治痫，
无异赧王伐秦救赵，而周赵卒为秦并，虽理或有说，而势所不能也。故予之治痫，从不用治痫之方，而十全其
十。此等之证，非用从治之法，莫能成功。其如幼科诸君，枋榆自足，高远厌闻，惟知见证治证，不知古哲有见
痰休治痰，见血休治血，有汗勿止汗，逢热莫退热，喘生毋降气，精遗勿涩泄之训。此盖从治之法，而幼科视
为泛言，寄司命之责者，固如是乎！有见者毫不治痰而痰自不生，毫不治痫而痫自不作，此其所以为神也。
钱仲阳说：小儿发病，是因为气血尚未充盈，神气尚未充实，有时被风邪所伤，有时被惊怪所触，也有因为母亲妊娠期间七情惊恐所致。如果出现眼睛直视、眼球牵引、口噤流涎、腹部膨隆、身体抽搐、项背反张、腰脊僵硬强劲，形态如同死状，整天不醒，这就是痉病（痉挛性疾病）。
按语：钱仲阳的说法，也是明知有痉病，却认为整天不醒的是痉病，却不知道痉病属于三阳经的表证。根据儿科所称的惊痫，属于心肝脾肺等脏腑的里证。现在反而把表病、腑病看得重，把里病、脏病看得轻；把经脉行于皮肤肌肉部位的看得重，把经脉行于五脏六腑内部贯通膈膜的看得轻；把邪气伤害传导之腑看得重，把邪气伤害神明之脏看得轻。这种观点颠倒背谬，令人难以理解。钱仲阳尚且说出这样的话，又怎么保证后人不会讹传呢！
万密斋说：痫病（癫痫），是突然倒地，四肢强直，眼睛闭合，或者眼珠上翻不能转动，口噤，或者有咬舌头的情况，口中流出涎沫，或者没有涎沫，面色有的发青有的发白（面色或青或白，后世贤者应仔细审视），或者发出六畜的声音，症状表现不一，这是小儿的恶证。昏晕一时，就会像平常一样醒来。它的发作，有的以十天计算，有的以月计算，有的以年计算。古人有三痫、五痫的名称，证治方法太多，似乎没有一定的说法，所以后学者不知道遵循什么。凡是治疗痫病的方法，儿科记载的方子很多，但都没有可取之处，只有我家秘制的“新方”，名叫断痫丸，确实是治疗痫病的神效方剂。
我按语：万密斋的说法，并非没有见解，但我私下里窃喜，庆幸有这个人作为中流砥柱。等到考察他治疗痫病的方子，发现都是寒凉攻伐、镇坠毒劣的药物，我又认为这并不完全正确。夫痫病是顽固性疾病，不是突发急病。也由于初病时，误当作惊风治疗，轻率地使用镇坠药物，导致邪气被遮蔽固结，不能向外发散，所以留连在膈膜之间，一遇到风寒冷冻饮料，引动体内的痰浊，突然发作，堵塞脾脏的大络脉，切断升降的通道，导致阴阳之气不相顺接，所以突然倒地。病情到了这一步，真元败坏，气血损伤，显而易见，挽救都来不及了，还认为是这个中间的邪气，坚硬如铁石，不用攻坚破垒的方法，不足以战胜其顽劣。唉，以娇嫩亏欠的身体，还要往井里扔石头，这哪里是掌管生命、慈爱幼童的心肠呢！因此记录原来的方子，来纠正他们的困惑。
断痫丸（此方药性重坠，寒凉毒劣，使用会增加困顿）
川黄连、青礞石、石菖蒲、辰砂、蚌珍珠、铁华粉、胆南星、白甘遂、上沉香、白茯苓。
另外用一钱人参、三钱白术，煎汤煮糊做成丸药，用猪心汤送服。
通心丸（本非心病，何须通心？无端伐及无辜，不可作为典范）
辰砂、马牙硝、明雄黄、真麝香、白附子、陈枳壳、正川芎、白茯苓、拣选人参、川黄连、金银箔。
蜂蜜为丸，用麦冬汤送服。
这就是所谓的断痫丸。我认为这种见解，似乎仍未脱离儿科的习气。夫病情发展到痫病，要么是由于先天禀赋不足，要么是由于攻伐过度受伤。常见患痫病的小儿，无不肌肉肥白、面色苍白、精神倦怠、气息怯弱，就连万氏也说面色或青或白，哪里有面色青白的孩子，能承受攻伐药物的呢？只因为中气素来虚弱，脾脏运化功能失常，那么乳食精微物质，不能转化为营卫之气，而转化为痰浊，偶尔遇到寒凝，就突然发作。难道一定要心窍有痰才会发作吗？如果真的是心窍有痰，那应该已经变成懵懂无知的人了，为什么发作过后又像以前一样清醒？可知这不是痰迷心窍的证候，误用治疗痰迷心窍的方法，越攻伐正气越败坏，发作越频繁，不到废弃的地步不止。有见识的人补救还怕来不及，还敢用礞石、朱砂、珍珠、铁粉这些重坠的药物，损伤心气，用白甘遂这种大毒之物，损害心血，再加上黄连的苦寒败坏胃气，虽然有一钱人参，就像在红炉上点雪一样微不足道。后面的方子中朱砂、牙硝、雄黄、金箔之类，也是如此。推究他们的用意，不过是认为重坠可以镇心安神，苦寒可以泻火，毒劣可以攻逐痰浊。这种治疗痫病的方法，无异于赧王伐秦救赵，而周赵最终被秦国兼并，虽然道理上或许有解释，但形势上是不可能成功的。所以我治疗痫病，从来不用治疗痫病的常规方子，而是十次治愈十次。这种证候，不用从治（顺从其假象而治）的方法，不能成功。至于儿科各位医生，自以为是，厌恶高深的理论，只知道见症治症，不知道古代哲人有关于“见痰休治痰，见血休治血，有汗勿止汗，逢热莫退热，喘生毋降气，精遗勿涩泄”的训诫。这大概是从治的方法，而儿科医生视为泛泛之谈，寄托掌管生命责任的人，竟然如此吗！有见识的人完全不治痰而痰自然不生，完全不治痫而痫自然不作，这就是所谓的神妙之处。
Qian Zhongyang stated: Pediatric diseases arise because the child's qi and blood are not yet full, and their spirit (Shen) is not yet solid. They may be injured by wind pathogens or startled by strange objects/events. There are also cases caused by the mother's emotional disturbances and fright during pregnancy. If the eyes are fixed and deviated, the mouth is clenched with salivation, the abdomen is distended with convulsions, the neck and back are arched backward, the waist and spine are stiff and strong, resembling a corpse, and the child remains unconscious all day, this is termed Jing disease (spasm/cramp disorder).
Commentary: Qian Zhongyang's statement acknowledges the existence of Jing disease but incorrectly identifies prolonged unconsciousness as the defining feature. He fails to realize that Jing disease belongs to the exterior syndromes of the Three Yang meridians. In contrast, what pediatrics calls "Jing Xian" (startle epilepsy) belongs to the interior syndromes of the Heart, Liver, Spleen, and Lungs. His view erroneously prioritizes exterior and Fu-organ diseases over interior and Zang-organ diseases; it values meridians running through skin and muscle over those penetrating the internal organs and diaphragm; and it considers damage to transmission Fu-organs more severe than damage to the Zang-organs governing the Spirit. This perspective is inverted and absurd, causing confusion. If Qian Zhongyang could make such statements, how can we ensure later generations do not propagate errors?
Wan Mizhai stated: Xian disease (epilepsy) involves sudden collapse, rigid limbs, closed eyes, upward rolling of the eyeballs, clenched jaw, possible tongue biting, salivation (or lack thereof), pallor or cyanosis of the face (later scholars should observe this carefully), and sounds resembling livestock. The manifestations vary, constituting a severe pediatric condition. After a brief period of fainting, the child wakes up as usual. Attacks may occur at intervals of days, months, or years. Ancient texts mention "Three Xian" and "Five Xian," with numerous treatment methods, leading to inconsistent theories that confuse students. Although pediatric texts contain many formulas for treating Xian, none are satisfactory. Only my family's secret new formula, named Duan Xian Wan (Epilepsy-Cutoff Pill), is truly a miraculous prescription for this condition.
Commentary: Wan Mizhai's insights are not without merit, and I privately rejoice that he serves as a pillar of support. However, upon examining his Duan Xian formula, I found it consists entirely of cold, purgative, heavy-settling, and toxic drugs. I believe this approach is flawed. Xian disease is a chronic, entrenched illness, not an acute onset. It often results from initial misdiagnosis as startle disorder, where light use of settling drugs causes pathogens to become trapped and unable to disperse externally, lingering between the diaphragm and membranes. When triggered by wind, cold, or chilled beverages, phlegm is stirred, suddenly blocking the large collaterals of the Spleen and cutting off the pathways of ascending and descending Qi. This leads to a failure of Yin and Yang to connect smoothly, resulting in sudden collapse. At this stage, the depletion of True Yuan and damage to Qi and blood are evident and difficult to reverse. Yet, practitioners still treat it as a pathogenic accumulation, requiring forceful breakthrough methods. Alas, using harsh treatments on a delicate, deficient body is like dropping stones into a well; it contradicts the compassionate duty of physicians to protect children. Therefore, I record the original formulas to correct these misconceptions.
Duan Xian Wan (Note: This formula is heavy-settling, cold, and toxic; its use increases debility.)
Chuan Huanglian (Coptidis Rhizoma), Qing Mengshi (Fluorite), Shi Changpu (Acori Tatarinowii Rhizoma), Chen Zhusha (Cinnabar), Bang Zhenzhu (Margarita), Tiehua Fen (Ferrum Oxydatum), Dan Nanting (Arisaema cum Bile), Bai Gansui (Kansui Radix), Shang Chenxiang (Aquilariae Lignum Resinatum), Bai Fuling (Poria).
Separately decoct 1 qian of Renshen (Ginseng Radix et Rhizoma) and 3 qian of Baizhu (Atractylodis Macrocephalae Rhizoma) to make a paste for pill coating. Administer with Pig Heart Decoction.
Tongxin Wan (Note: This is not a Heart disease; why use Tongxin? Unjustly harming the innocent, this should not be a model.)
Chen Zhusha (Cinnabar), Mayaxiao (Natrii Sulfas), Ming Xionghuang (Realgar), Zhen Shexiang (Moschus), Bai Fuzi (Aconiti Kusnezoffii Radix), Chen Zhike (Aurantii Fructus Pericarpium), Zheng Chuanxiong (Ligustici Chuanxiong Rhizoma), Bai Fuling (Poria), Selected Renshen (Ginseng Radix et Rhizoma), Chuan Huanglian (Coptidis Rhizoma), Jinyinbo (Gold Leaf).
Honey pills, administered with Maidong Decoction (Ophiopogonis Decoction).
This is the so-called Duan Xian Wan. I consider this viewpoint to still reflect pediatric conventions. When disease progresses to Xian, it stems either from congenital deficiency or excessive damage from aggressive treatments. Commonly, children with Xian have fair skin, pale complexion, lethargy, and timid Qi. Even Wan Mizhai noted pallor or cyanosis. How can children with such complexions tolerate aggressive purgatives? The root cause is usually weak Middle Qi and impaired Spleen transformation. Consequently, nutrients from milk and food fail to transform into Ying and Wei Qi, instead becoming Phlegm. Upon encountering cold stagnation, it erupts suddenly. Does it necessarily require Phlegm confusing the Heart orifice to trigger an attack? If Phlegm truly confused the Heart orifice, the child would remain permanently dazed. Why do they return to clarity after an attack? Thus, this is not a syndrome of Phlegm confusing the Heart orifice. Misusing treatments for such a syndrome leads to further depletion of healthy Qi, more frequent attacks, and eventual invalidity. Those with insight struggle enough to remedy the situation; how dare they use heavy-settling drugs like Mengshi, Zhusha, Zhenzhu, and Tiehua Fen to damage Heart Qi, or highly toxic Gansui to harm Heart Blood, compounded by the bitter-cold Huanglian damaging Stomach Qi? One qian of Renshen is like a snowflake on a red-hot furnace—ineffective. The subsequent formula containing Zhusha, Yaxiao, Xionghuang, and Jinyinbo is equally problematic. Their rationale seems to be that heavy-settling drugs calm the Heart, bitter-cold drugs clear Fire, and toxic drugs attack Phlegm. Treating Xian this way is akin to King Nan of Zhou attacking Qin to save Zhao, only for Zhou and Zhao to be annexed by Qin; while theoretically justifiable, practically impossible. Therefore, I never use standard formulas for treating Xian, achieving ten cures out of ten. Such conditions require Congruent Treatment (treating according to the apparent nature of the disease); otherwise, success is unattainable. As for pediatricians who are self-satisfied and disdain profound theory, knowing only to treat symptoms as they appear, ignoring ancient wisdom such as "when seeing Phlegm, do not merely treat Phlegm; when seeing Bleeding, do not merely stop Bleeding; when there is Sweat, do not merely arrest Sweat; when there is Heat, do not merely reduce Heat; when there is Wheezing, do not merely descend Qi; when there is Essence loss, do not merely astringe," they treat these principles as trivialities. Is this how one entrusted with the responsibility of life should act? Those with true understanding know that by not directly treating Phlegm, Phlegm naturally ceases to generate; by not directly treating Xian, Xian naturally ceases to occur. This is the essence of divine healing.