涂蔚生曰∶所谓娇儿者，富贵之子也，嗣艰之子也，数门一息之子也。惟其儿娇，则父母爱之之心切，惜之
之心深。平时任其饮食，随其嗜好，姑无论矣。一旦诸病作焉，则冀其抱病之子，立刻是一无恙健儿。虑其饮食
不进也，则为之已进一糕，午进一饼。虑其寒热不退也，则为之申进一汤，酉进一药。于是甲医方去，乙医复来，
此药刚下，彼药又至。卒使药与药战，伤其脏腑，毙其性命而后已。嗟夫！娇小婴儿，何堪许多之药。柔脆脾胃，
那堪冲逆之来。至此而尚不知悟，犹谓吾之娇爱之儿，药之不急，治之未周，乃系耽搁误事。岂不是一天下至愚且
惑之人哉！吾今愿为天下之为父母者，进一忠告。凡儿无病则已，如有病焉，则除审慎延医用药外，切勿乱为请
医，急为调治。盖欲使医者得尽其所长，而药得展其所能事也，吾今亦愿为天下之为医
者，进一忠告。前治不当则已，如其当焉，则须猛力为之解说，使其勿轻易方。切不可贪图细微诊费，与之胡
乱开方，致误儿命。盖欲使前医之有以施其长，而吾之长亦即显也。
涂蔚生曰∶自黄帝有风论篇，仲景有伤风说，风病之名，遂成千古不磨。然而后之习医诸家，亦即因此互相
立论，互相眩迷矣。有谓风为阳邪者，有谓风为阴邪者。彼云此误，此议彼非，卒使最易了解之风字，成一群医
争讼莫结之案，岂不大可怪哉。迨至近代西学输入，而医学高明之唐容川，始将西说参合。言空中之气，有冷热
二种，空气热则涨而上升，他处冷空气，即来补之。试于门中热火，门之上下各有孔，则上孔之热气必外出，下
孔之冷气必内入。成风之理，与此相同，因此成两种风。一为自冷处吹向热带之风，一为自热带吹向冷处之风。
是成风之理，已可得其梗概。然其解《内经》之东方生风，为应春气，阳回阴退之象，是其犹未能将先圣成风之
奥旨，阐发无遗，而明乎天地之底蕴者也。予以个人之研求，体先圣意义之所在，谨敢直抒管见，而为风症之谈。
虽是否有当，不能无后贤之指摘。而见之所至，实亦曰不敢自己云尔。夫风者，乃空气之被牵引，而流动以变其
常体者也。有寒有热，有缓有速。不可以寒拘之，亦不可以热拘之。不可以阳拘之，亦不可以阴拘之。先圣名之
曰风，盖已以包乎寒热二者在内，与包乎寒热平均之和缓亦在内也。大地之上，惟空气为最多，故亦惟风为最甚。
然风不自成，必有使之所以成者，而后得行其撼山摇海之威，翻天覆地之状。推厥其物，则惟日球。盖日球为阳热
凝聚之一大火体，其积较地球为大，有蒸晒调剂空气之力，有旋转左右空气之力。其将空气蒸晒至热也，则空气
失其常度，随阳热之蒸发，由至静而变为至动，成为一种热风。如西人之所谓热则澎涨，容川之所谓自热处吹向冷处
之风是也。其将空气不能蒸晒为热也，则空气亦失其常度，随阴寒之凝聚，亦由至静而变为至动，成为一种寒风。
如西人之所谓冷则收束，容川之所谓自冷处吹向热带之风是也。吾人试于平旦无风之时观之，见天地清阔，本一俨
然空气静寂之天地也。而霎时旭日东升，空气融和，渐由温暖变而为亢烈，即觉有微风生焉，此即东方生风，空
气随太阳为转移之一验也。如日被云掩，或沦胥西没，则空气由和暖而变为寒冽，亦觉有微风生焉。其他暴风旋
风等类，亦无不系空气随太阳热度之增减，以为转移进退者矣。俗语有开门风，关门息，关门风，开门息之说，
实则《内经》东方生风之义，而兼含有风之成息之理。不过识见尚浅，未能将其所以成息之理说出耳。而昧者不
察，以为东方即为生风之处，毫与太阳无涉，不亦惑乎？予言未竟，客有笑于予者曰∶古人云∶东方为震，震为
木，木生风。子言东方不能生风，得勿木能生风乎？曰非也。木者，风之标也；空气者，风之本也。然空气亦非
真本，太阳则其本中之本耳。试思地球之上，本木最多。然参差于木之间者，何物无有，不过木体为最高，可以
代风之扬威耳。若曰除木而外，湖海不为之激荡而扬波，房屋不为之吹嘘而震动，此则必无之事，伐木以止风，
竭泽以理痰，是何异扬汤止沸。故仲景治风大剂之桂枝汤，除桂枝祛风，白芍扶肝而外，余则姜甘大枣，俱系温
理脾胃之药，然亦即合助火热以化阴寒之药也。入禀天地之气以生，虽名为小天地，实则与天地有异。天地寒热之
风，既能伤及万物，而人之元气有亏，亦能受风之袭击而成病。故有元气本寒，又感寒风而病寒者，如桂枝汤是
也。亦有元气本热。又感热风而病热者，如风引汤是也。如谓风为阳邪，则不宜有桂枝汤之用桂枝生姜；如谓风
为阴邪，则不宜有风引汤之用大黄石膏。是风之有寒有热，于此益彰。天地体人之微，生长防风桂枝等类，以治
寒风，又生长天麻白头翁等类，以治热风，是诚天地造化之妙，无美不具，人体造化之妙，因症制
宜。而利用之道，亦可谓无奇不偶矣。然感寒而病寒风，感热而病热风，此尚为风之正面，非风之对面者也。
今试再为风之对面者言之。人之心脏，犹夫日球，本以化生血液，温养肢体。设也寒为之积，火热不能行其职
权，则脏腑为之阴凝，肢体为之收引，而寒风暴然作矣。治之之法，则惟有疏寒以解之，助热以化之。寒退热
盛，而风自息。设也热为之炽，水阴不能行其既济，则脏腑为之阳亢，肢体为之炙灼，而热风暴然作矣。治之
之法，则惟有清热以降之，助水以潜之。热退阴盛，而风亦息。此皆风之由于内因，而为风之对面者也。其他
若吾人素患阴虚，阴液渐形消涸，肢体渐形羸瘦，俄而舌黄面赤，大渴引饮，烦躁抽掣，坐卧不安，甚或昏迷
不醒，此亦热风暴发之候，急宜滋阴以启生化之源，并宜重用苦寒，以降其上亢之火，阴滋火潜，标风自减。
若夫病始而为寒风，病终而为热风，则非由于外感之传变。汗出过多，津液为之涸竭，即由于过服辛热，以伤
水泉之源也。若谓吾儿未出门户，未食生冷过热等物，何至有寒风热风之感伤，是则拘迂之谈，未知常变者也。
予曾亲治数儿，未出户门，未食生冷而病寒风者，以桂枝、防风、羌活、葛根、白芍、生姜、大枣等味而获愈
者。余又曾亲治数儿，未出户门，未食辛热，而病热风者，以生地、白芍、川芎、黄芩、黄柏、天麻、白头翁、
甘草等味而获愈者。是岂人事之使然哉，夫亦曰履霜坚冰，非一朝一夕之故矣。
仲景桂枝汤
桂枝（一钱） 白芍（一钱） 甘草（一钱） 生姜（一钱） 大枣（一枚）
涂蔚生曰∶上五味为仲景治伤寒风之主剂，量小儿之大小，以为药之重轻。服药已，须 稀热粥以助药力，
不可令汗太过，重伤津液。夫风之所以有汗者，以手太阳小肠与足太阳膀胱同司太阳经络，膀胱化气，护外为
卫，小肠化血，布内为营。犹主之有正副，物之有表里也。先贤仅以六脏各配一腑，相为表里。余
以谓犹未尽曲微，不如以其各经气之所主，尚分一个正副表里也。伤寒是太阳膀胱之正表受病，太阳膀胱既化生
真阳之气，以为卫外。卫阳虚，招外寒，则寒邪寄居皮毛，而毛孔闭塞，故无汗。伤风是太阳小肠之副里受病，小
肠化生真阴之血，以为营内。营血虚，招外风，则风直达营内，而卫气无所根据归，故有汗。汗者乃卫气之变体，如
空中上升之气，遇冷变而为雨，口鼻之气，着漆石复化而为水珠也。古人云∶无汗用麻黄，有汗用桂枝，于风之
治法，固已得要略。而以肝木生风之说，白芍平肝之用，便泥于营血是肝血所主，治风专责之肝，将底面之太
阳小肠抛去，未免可惜。盖肝虽是藏血之脏，而小肠则为生血之阳腑。风既有伤营血，而小肠亦不能辞其责也。
柴胡桂枝汤方
柴胡（一钱） 桂枝（一钱） 白芍（一钱） 黄芩（一钱） 党参（一钱） 半夏（七分） 甘草（一钱）
生姜（一钱） 大枣（一枚）
涂蔚生曰∶此汤虽系仲景治发热恶寒支肢烦痛之太阳症，与治呕而心下支结，外症未去之少阳症，而以之治
小儿大人伤风之症，颇多奇效。不过须根据时气之冷暖，因症之增减，以为权变耳。如时令燥热，可将桂枝易以防
风、荆芥等味。如舌苔焦黄，大渴引饮，可将半夏易以知母、花粉，甚则石膏亦可加入，生姜亦可减去。如腹中
痛者，可去黄芩，将白芍加重。如咳者可加杏仁、五味。如心下悸小便不利者，可去黄芩加茯苓。用之得当，即
为治风之神方。人每疑柴胡为治少阳伤寒之主药，不可以之治风，是其泥于少阳伤寒，切忌汗下之说，而不知尚
有少阳伤风者也。夫风既入少阳，故亦时形恶寒，时形发热，出汗。柴胡秉少阳春木之气，直进少阳经络，而佐
以祛风之味。使风之由腠理而入内者，仍由腠理而出外。是柴胡得桂枝防风等味之援助，而益肆其散寒之威，而桂
防等得柴胡之向导，而愈着其去风之力也。先贤有云运用之妙，存乎其人，其此之谓欤。
金匮风引汤
大黄（一钱） 干姜（一钱） 龙骨（一钱） 桂枝（一钱） 甘草（一钱） 牡蛎（一钱） 寒水石（一钱）
滑石（一钱） 赤石脂（七分） 白石脂（七分） 紫石英（六分） 石膏（一钱）
清热去风汤
天麻（一钱） 白头翁（一钱） 川芎（七分） 黄芩（一钱） 黄连（一钱） 栀子（一钱） 连翘（一钱）
当归（一钱） 白芍（一钱） 甘草（一钱）
涂蔚生曰∶此方为予平日之经验所立，为治热风之主剂。昔人只知有寒风，不知尚有热风。然其所用之药，亦
多有芩连等味，不过其拘于寒郁生热之说。未知热极所生之风，亦多系热风耳。查其所称惊风丸，即系治热风之
药。惟其称此种丸药，可治急慢惊风。遂使此种魔术传至乡里，印入俗人脑海，奉为金科玉律，百折不磨，遗害
无穷，此诚最可痛恨者也。不知寒风之与热风，犹水炭不可同炉。寒甚风固急起，热甚而风亦可急起。用寒药
以治热风，用热药以治寒风，是则调剂其偏寒偏热不平之气，使之归于平耳。但未有闻治寒之药可以治热，治热
之药，亦可治寒者也。为此说者，既不考其自相矛盾；而闻其说者，亦随声附合，不辨真伪，是何愚之甚耶。愿天
下之为医者，直斥其非，使乡间尽知其讹。是则天下婴儿之幸，亦天下为父母者之幸也。
地黄去风汤
生地（一钱） 玄参（一钱） 白芍（一钱） 萸肉（一钱） 丹皮（一钱） 山药（一钱） 茯苓（一钱）
知母（一钱） 黄柏（一钱） 黄连（一钱） 天麻（一钱） 川芎（六分） 白头翁（一钱） 贝母（一钱）
甘草（一钱） 柴胡（一钱）
涂蔚生曰∶此为阴虚火旺，而生热风之方，亦系本余平日经验所立。大人此症最多，小儿颇少。夫阴虚之所以
生火者，因水火虽是一家，实则相济为用。如水阴亏损，不能上济火化，心火猖獗，煎熬阴液，渐形竭蹶，迨三阴
俱伤，内部纯是一团枯槁无根据之火气，则飞扬上越，发而为风。悲号狂呼，间类六畜之鸣；抽
掣搐搦，俨如诸寒之引。此时平肝以止风，则非根本之治，理脾以祛痰，则系速亡之疗。惟滋阴以治其本，清热
以治其标，庶克有济。至佐以去痰除风之药，则系标中之本耳。
涂蔚生说：所谓“娇儿”，指的是富贵人家的孩子、生育艰难得来的孩子，以及家族唯一的独苗。正因为孩子娇贵，父母爱子心切，惜子情深。平日里放任孩子的饮食，顺从孩子的嗜好，这暂且不论。一旦孩子生病，就希望抱病的儿子立刻变成一个健康无恙的健儿。担心孩子不吃东西，就让他上午吃一块糕点，中午吃一块饼；担心寒热不退，就在申时（下午3-5点）喂一碗汤药，酉时（下午5-7点）喂一剂药。于是甲医生刚走，乙医生又来了，这药刚喝下，那药又到了。最终导致药物之间相互冲突，损伤脏腑，直至丧命才停止。唉！娇小的婴儿，怎能承受如此多的药物？柔脆的脾胃，怎能经受这种冲逆的刺激？到了这种地步还不知醒悟，反而认为我这么娇爱的孩子，是因为用药不够急切，治疗不够周全，从而耽误了病情。这难道不是天下最愚蠢且迷惑的人吗！我现在愿意向天下的父母进献一条忠告。凡是孩子没有病则罢，如果有病，除了审慎地请医生用药外，千万不要胡乱频繁请医，急于调治。这是为了让医生能够充分发挥其专长，让药物能够施展其功效。我现在也愿意向天下的医生进献一条忠告。之前的治疗如果不当则罢，如果恰当，就必须努力向家属解释清楚，让他们不要随意更换处方。切不可贪图微薄的诊费，给孩子胡乱开方，以致误送性命。这是为了让前一位医生能够施展其长处，而我的长处也能得以显现。
涂蔚生说：自从黄帝撰写《风论篇》，张仲景阐述伤风理论，风病的名称便成为千古不朽的经典。然而后世习医的各家，也因此互相立论，互相迷惑。有人说风是阳邪，有人说风是阴邪。彼说是此误，此议彼非，最终使最容易理解的风字，变成了一群医生争讼不休的案件，这难道不可怪吗？等到近代西学输入，医学高明的唐容川才开始参合西医说法。他说空气中的气有冷和热两种，空气热则膨胀上升，他处的冷空气就会来补充。如果在门中点燃热火，门的上下各有一个孔，那么上孔的热气必然向外排出，下孔的冷气必然向内进入。形成风的道理，与此相同，因此形成两种风。一种是从冷处吹向热处的风，一种是从热处吹向冷处的风。这样形成风的原理，就可以得到大概的了解。然而他对《内经》中“东方生风”的解释，认为是应合春气、阳气回复阴气退去的景象，这说明他还没有将先圣关于成风的深奥旨意阐发无遗，也没有明白天地的根本底蕴。根据我个人的研究，体会先圣意义的所在，谨冒昧直抒己见，谈论风症。虽然是否恰当，难免遭到后贤的指摘。但所见到的，实在是我不敢自以为是罢了。所谓风，就是空气被牵引，流动而改变其常态的现象。有寒有热，有缓有急。不能因为寒就局限它，也不能因为热就局限它。不能因为阳就局限它，也不能因为阴就局限它。先圣称之为风，大概已经包含了寒和热两者在内，也包含了介于寒热之间的平和舒缓之气在内。大地上，只有空气最多，所以也只有风最盛。然而风不能自成，必须有使其形成的原因，然后才能展现撼山摇海的威力，翻天覆地的气势。推究那个物体，就只有太阳。因为太阳是阳热凝聚的一个大火球，体积比地球大，具有蒸晒调剂空气的力量，具有旋转左右空气的力量。它将空气蒸晒至热时，空气失去常态，随着阳热的蒸发，由极静变为极动，成为一种热风。就像西方人所说的热则膨胀，唐容川所说的从热处吹向冷处的风那样。当它不能将空气蒸晒为热时，空气也失去常态，随着阴寒的凝聚，也由极静变为极动，成为一种寒风。就像西方人所说的冷则收缩，唐容川所说的从冷处吹向热处的风那样。我们试着在清晨无风的时候观察，看到天地清朗开阔，本是一个庄严寂静空气静止的世界。而霎时间旭日东升，空气融和，逐渐由温暖变为亢烈，就感觉到有微风产生，这就是“东方生风”，空气随太阳转移的一个验证。如果太阳被云遮蔽，或者沉没西方，空气由和暖变为寒冽，也感觉到有微风产生。其他的暴风、旋风等类，无不系于空气随太阳热度的增减，作为转移进退的因素。俗语有开门风、关门息，关门风、开门息的说法，实际上蕴含了《内经》东方生风的含义，并且兼含有风形成与平息的道理。只不过见识尚浅，未能说出其形成与平息的原理。而无知的人不加考察，以为东方就是生风的地方，与太阳毫无关系，不也是糊涂吗？我的话还没说完，有位客人嘲笑我说：古人说：东方属震卦，震属木，木生风。你说东方不能生风，莫非木能生风吗？我说：不是的。木，是风的标志；空气，是风的根本。然而空气也不是真正的根本，太阳才是根本中的根本。试想地球上，本来树木最多。然而在参差不齐的树木之间，什么没有呢？不过是树体最高，可以代替风来扬威罢了。如果说除了木之外，湖海不为激荡扬波，房屋不为吹嘘震动，这绝对是不可能的事。砍伐树木来止风，抽干池塘来理痰，这和扬汤止沸有什么区别呢？所以张仲景治疗风的大方桂枝汤，除了桂枝祛风，白芍扶肝之外，其余如姜、甘、大枣，都是温补调理脾胃的药物，也就是配合助火热以化阴寒的药物。人禀受天地之气而生，虽名为小天地，实则与天地有差异。天地寒热之风，既能伤害万物，而人的元气亏损，也能受到风的袭击而成病。所以有元气本寒，又感受寒风而病寒的，比如桂枝汤证。也有元气本热，又感受热风而病热的，比如风引汤证。如果说风是阳邪，就不应该有桂枝汤中使用桂枝、生姜；如果说风是阴邪，就不应该有风引汤中使用大黄、石膏。由此可见，风有寒有热，在这里更加明显。天地体察人体的细微之处，生长防风、桂枝等类药材来治疗寒风，又生长天麻、白头翁等类药材来治疗热风，这真是天地造化的奇妙，无所不备，人体造化的奇妙，因症制宜。而利用之道，也可以说是无奇不有。然而感受寒而病寒风，感受热而病热风，这还是风的正面，不是风的背面。现在再谈谈风的背面。人的心脏，犹如太阳，本来用来化生血液，温养肢体。假如有寒积聚其中，火热不能行使职权，则脏腑为之阴凝，肢体为之收引，而寒风突然发作。治疗的方法，就只有疏解寒气，辅助热气以化解它。寒退热盛，风自然平息。假如有热炽盛，水阴不能行使既济之功，则脏腑为之阳亢，肢体为之炙灼，而热风暴然发作。治疗的方法，就只有清热以降火，辅助水阴以潜降它。热退阴盛，风也平息。这些都是由于内因而引起的风，属于风的背面。其他如我们平素患有阴虚，阴液逐渐消涸，肢体逐渐消瘦，忽然舌苔黄面赤，大渴引饮，烦躁抽搐，坐卧不安，甚至昏迷不醒，这也是热风暴发的征候，急需滋阴以开启生化之源，并宜重用苦寒药，以降其上亢之火，阴滋火潜，标风自然减轻。如果病初起为寒风，病终转为热风，则不是由于外感传变所致。而是汗出过多，津液枯竭，或者是由于过服辛热药物，损伤了水源。如果说我的孩子未出门户，未食生冷过热之物，怎么会遭受寒风热风的伤害，这是拘泥迂腐之谈，不懂得常变之道。我曾亲自治疗几个孩子，未出户门，未食生冷而病寒风的，用桂枝、防风、羌活、葛根、白芍、生姜、大枣等味而痊愈。我又曾亲自治疗几个孩子，未出户门，未食辛热而病热风的，用地黄、白芍、川芎、黄芩、黄柏、天麻、白头翁、甘草等味而痊愈。这难道是人事造成的吗？这也叫作履霜坚冰，不是一朝一夕的缘故。
仲景桂枝汤
桂枝（一钱） 白芍（一钱） 甘草（一钱） 生姜（一钱） 大枣（一枚）
涂蔚生说：以上五味药是张仲景治疗伤寒风的主方，根据小儿的大小，来决定药物的轻重。服药后，须喝稀热粥以助药力，不可令出汗太多，重伤津液。风之所以有汗，是因为手太阳小肠经与足太阳膀胱经共同主管太阳经络，膀胱化气，护卫外表为卫；小肠化血，布散内部为营。就像主有正副，物有表里一样。先贤仅以六脏各配一腑，互为表里。我认为这还不够详尽微妙，不如根据其各经气所主，还要区分一个正副表里。伤寒是太阳膀胱的正表受病，太阳膀胱既化生真阳之气，以为卫外。卫阳虚，招致外寒，则寒邪寄居皮毛，毛孔闭塞，所以无汗。伤风是太阳小肠的副里受病，小肠化生真阴之血，以为营内。营血虚，招致外风，则风直达营内，而卫气无所依附归依，所以有汗。汗乃是卫气的变体，如同空中上升之气，遇冷变为雨，口鼻之气，接触漆石又化为水珠。古人说：无汗用麻黄，有汗用桂枝，对于风的治疗法则，确实已得其要领。而以肝木生风的说法，白芍平肝的作用，便拘泥于营血是肝血所主，治疗风专责于肝，将底面的太阳小肠抛去，未免可惜。盖肝虽然是藏血的脏器，而小肠则是生血的阳腑。风既然伤了营血，而小肠也不能推卸责任。
柴胡桂枝汤方
柴胡（一钱） 桂枝（一钱） 白芍（一钱） 黄芩（一钱） 党参（一钱） 半夏（七分） 甘草（一钱）
生姜（一钱） 大枣（一枚）
涂蔚生说：此汤虽然是张仲景治疗发热恶寒肢节烦痛的太阳症，与治疗呕而心下支结、外症未去的少阳症，但用它来治疗小儿大人伤风之症，颇多奇效。不过必须根据时令气候的冷暖，因症状的增减，作为权变。如时令燥热，可将桂枝换以防风、荆芥等味。如舌苔焦黄，大渴引饮，可将半夏换成知母、花粉，甚至石膏也可加入，生姜也可减去。如腹中痛者，可去掉黄芩，加重白芍。如咳嗽者可加杏仁、五味子。如心下悸小便不利者，可去掉黄芩加茯苓。使用得当，就是治疗风的神方。人们常怀疑柴胡是治疗少阳伤寒的主药，不可以用来治风，这是拘泥于少阳伤寒切忌汗下的说法，而不知道还有少阳伤风。风既然入少阳，所以也时常出现恶寒、发热、出汗。柴胡秉受少阳春木之气，直进少阳经络，并辅以祛风的药物。使风由腠理而入内的，仍由腠理而出外。这样柴胡得到桂枝、防风等药的援助，而更肆意发挥散寒的威力，而桂枝、防风等得到柴胡的向导，而更显著其去风的力量。先贤有话说运用之妙，存乎其人，说的就是这个吧。
金匮风引汤
大黄（一钱） 干姜（一钱） 龙骨（一钱） 桂枝（一钱） 甘草（一钱） 牡蛎（一钱） 寒水石（一钱）
滑石（一钱） 赤石脂（七分） 白石脂（七分） 紫石英（六分） 石膏（一钱）
清热去风汤
天麻（一钱） 白头翁（一钱） 川芎（七分） 黄芩（一钱） 黄连（一钱） 栀子（一钱） 连翘（一钱）
当归（一钱） 白芍（一钱） 甘草（一钱）
涂蔚生说：此方是我平日经验所创立，是治疗热风的主方。前人只知道有寒风，不知道还有热风。然而他们所用的药，也多有用到黄芩、黄连等味，只是拘泥于寒郁生热的说法。不知道热极所生的风，也多属于热风。查考他们所称的惊风丸，就是治疗热风的药。只是他们说此种丸药，可治急慢惊风。于是使得此种魔术流传到乡里，印入俗人脑海，奉为金科玉律，百折不磨，遗害无穷，这真是最令人痛恨的。不知道寒风与热风，犹如水火不可同炉。寒甚风固急起，热甚而风也可急起。用寒药治疗热风，用热药治疗寒风，这是调剂其偏寒偏热不平之气，使之归于平衡罢了。但没有听说过治寒的药可以治热，治热的药，也可以治寒的。为此说的人，既不考证其自相矛盾；而听其说的人，也随声附和，不辨真伪，是何等的愚笨啊。愿天下的医生，直接斥责其错误，使乡间尽知其讹误。这是天下婴儿的幸运，也是天下父母的幸运。
地黄去风汤
生地（一钱） 玄参（一钱） 白芍（一钱） 萸肉（一钱） 丹皮（一钱） 山药（一钱） 茯苓（一钱）
知母（一钱） 黄柏（一钱） 黄连（一钱） 天麻（一钱） 川芎（六分） 白头翁（一钱） 贝母（一钱）
甘草（一钱） 柴胡（一钱）
涂蔚生说：此为阴虚火旺而生热风的方子，也是基于我平日经验所创立。大人此症最多，小儿颇少。阴虚之所以生火，是因为水火虽是一家，实则相济为用。如水阴亏损，不能上济火化，心火猖獗，煎熬阴液，逐渐枯竭，等到三阴都受伤，内部纯粹是一团枯槁无根据的火气，则飞扬上越，发而为风。悲号狂呼，间杂类似六畜的鸣叫；抽搐掣动，俨然像各种寒邪引动的样子。此时平肝以止风，就不是根本的治疗，理脾以祛痰，就是速亡的治疗方法。只有滋阴以治其本，清热以治其标，才可以有所补救。至于佐以去痰除风的药，则是标中之本罢了。
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.