夏禹铸曰∶小儿发惊而村妇庸夫，多以铁针于儿手挑筋破肉，噫，异矣。此丧心之村妇、
觅食之庸夫，不知惊之为惊，而误认为筋骨之筋也。盖惊者惊吓也，由儿先有内伤复来外感
，肺窍痰迷，心无所主，一着惊而即发也，若不豁痰以疗惊，祛风以止掣，只把手筋挑断以
免筋抽，不犹之止儿之啼而惟塞其口耶。况惊属心，筋属肝，若挑筋以治惊，便与明纪上有云，
女婿牙疼灸岳母的脚后跟又何有异。推前人所称，蛇丝、马蹄、鲫鱼、乌鸦等惊名之意，无非
为后之痴人立其名色，告以病表，使易识耳。因儿舌吐出如蛇舌，遂以蛇丝惊名。儿手足撑
踢如马蹄，遂以马蹄惊名。儿口动如鱼吮水，遂以鲫鱼惊名。儿身黑如乌鸦，遂以乌鸦惊名
。如执此以治惊，则当用雄黄以治蛇丝，绊马绳以治马蹄，香饵以治鲫鱼，穿杨箭以治乌鸦
，方为中病之药。然筋亦有时而抽者何，盖筋属于肝，血行于筋，气以行血，肝有贼邪，则气血
与贼邪交战而不行，以致筋受风邪而抽掣耳，故豁痰以疗惊，祛风以止掣，乃莫破之理。余
妙法备传，较之玉宫紫府之仙方，枯木回春之造化，不相轩轾。凡我同人，万不可以蛇丝诸
诡名，执为正论垂之，以杀有冤莫诉之婴儿也。
夏禹铸曰∶惊生于心，痰生于脾，风生于肝，热出于肺，此一定之理也。热盛生风，风
盛生痰，痰盛生惊，此贼邪逆克必至之势。疗惊必先豁痰，豁痰必先祛风，祛风必先解热，
而解热又以何者为先乎?肺主皮毛，皮毛为贼邪入内之门户，彼风、寒、暑、湿、燥、火六
邪之来，皮毛受之即入犯乎肺，肺本出热地也，燥火暑邪一入，则热与热根据而热盛；风寒湿
邪一入，肺窍为之闭塞，则热无所泄而热亦盛。若解热必先祛邪，前书上只云解热，并未说
到祛邪，今以祛邪之法详之，一用拿，一用推，一用灯火，一用灸，一用药。
夏禹铸说：小儿发生惊风，而乡村妇女和庸俗之人，往往用铁针在患儿手上挑断筋脉、刺破皮肤，唉，真是奇怪啊。这些丧心病狂的村妇和为了觅食而装疯卖傻的庸夫，不知道“惊”是指惊吓所致，却错误地将其理解为筋骨之“筋”。所谓惊，是由惊吓引起，因为孩子先有内伤，又遭受外感，导致肺窍被痰迷阻，心神失去主宰，一旦受到惊吓就会发作。如果不通过豁痰来治疗惊风，祛风来停止抽搐，只是把手上的筋挑断以避免抽筋，这不就像是为了让孩子停止啼哭而只堵住他的嘴巴一样吗？况且惊属于心，筋属于肝，如果用挑筋的方法来治疗惊风，那就与明代典籍上所说的“女婿牙疼灸岳母的脚后跟”有什么两样呢？
推究前人所谓的蛇丝惊、马蹄惊、鲫鱼惊、乌鸦惊等名称的含义，无非是给后来的愚昧之人设立名目，告知他们疾病的表象，以便容易识别罢了。比如孩子舌头伸出像蛇舌，就命名为蛇丝惊；孩子手足伸展踢动像马蹄，就命名为马蹄惊；孩子口部蠕动像鱼吸水，就命名为鲫鱼惊；孩子身体发黑像乌鸦，就命名为乌鸦惊。如果按照这些名字来治疗惊风，那就应当用雄黄来治蛇丝惊，用绊马绳来治马蹄惊，用香饵来治鲫鱼惊，用穿杨箭来治乌鸦惊，这才算是对症的药物。
然而筋脉有时也会抽搐，为什么呢？因为筋归属于肝，血液运行于筋脉之中，气推动血液运行。如果肝脏受到贼邪（致病邪气）侵袭，气血与贼邪交战而不能正常运行，导致筋脉受风邪侵袭而发生抽掣。所以，豁痰以治疗惊风，祛风以停止抽搐，这是不可破坏的道理。我的妙法全部传授于此，比起玉宫紫府的仙方、枯木回春的造化之术，并不逊色。各位同行，千万不要把蛇丝惊等诡异的名称当作正论流传下去，从而杀害那些有冤无处申诉的婴儿。
夏禹铸说：惊产生于心，痰产生于脾，风产生于肝，热出于肺，这是一定的道理。热盛则生风，风盛则生痰，痰盛则生惊，这是贼邪逆克（五行相侮）必然的趋势。治疗惊风必须先豁痰，豁痰必须先祛风，祛风必须先解热，那么解热又以什么为先呢？肺主皮毛，皮毛是贼邪侵入体内的门户。风、寒、暑、湿、燥、火六淫邪气来袭，皮毛受邪随即侵犯肺脏。肺本是出热之地，燥火暑邪一进入，则热与热相合而热势亢盛；风寒湿邪一进入，肺窍为之闭塞，则热无法宣泄而热势也亢盛。如果要解热必须先祛邪，以前的医书只说解热，并没有说到祛邪的具体方法，现在详细阐述祛邪的方法：一是拿法，二是推法，三是灯火疗法，四是灸法，五是用药。
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.