实，火旺金囚，木无所畏，反侮所不胜。是以筋脉失养，风火内旋， 惊痫，在所不免，即俗云发痉是也。故以息风
清热为主治。
雄按∶可加元参、栀子、丝瓜络。
风温证∶热渴烦闷，昏愦不知人，不语如尸厥，脉数者，此热邪内蕴，走窜心包络。当用犀角、连翘、焦远志、鲜
石菖蒲、麦冬、川贝、牛黄、至宝之属，泄热通络。
热邪极盛，与三焦相火相煽，最易内窜心包，逼乱神明，闭塞络脉，以致昏迷不语，其状如尸，俗谓发厥是也。闭
者宜开，故以香开辛散为务。热邪极盛，三焦相火相煽，最易内窜心包，逼乱神明，闭塞络脉，虽是喻氏之言，而法以
香开辛散。然热极似水，一派烟雾尘天，蒙住心胸，不知不识，如人行烟尘中，口鼻皆燥，非两解不能散其势。再入温
热之处，则人当燥闷死矣。且温热多燥，辛香之品尽是燥，燥与热斗，立见其败。且心神为热邪蒸围，非闭塞也。有形
无形，治法大异。遇此每在败时，故前人不能探其情。今补薛生白先生一法于后∶汪按∶此乃驳香开辛散之法。而别立
一法，与本书异趣，盖此条当是他人附赘之评语，非本书也。极明雄黄一两，研极细，入铜勺内。又研提净牙硝六钱，
微火熔化，拨匀如水时，杨云∶雄黄多而牙硝少，何能匀拨如水？两字、钱字，必有一误。急滤清者于碗，粗渣不用，
凝定，此丹灶家秘制也。凡遇前证，先用陈雨水十碗，内取出一碗，煎木通一钱，通草三钱，倾入九碗冷水内。又取犀
角磨入三钱，或旋磨旋与亦可，每碗约二三分。再将制雄挑二三厘入碗，冷与服。时时进之，能于三日内进之尽，必有
清痰吐出数碗而愈，杨云∶据此用法，当是黄一分，硝六分也。十救七八。盖此证死期最缓，而医人无他法，每每付之
天命，牛黄清心而已，可胜长叹！
雄按∶炼雄黄法， 于游宦纪闻，见《知不足斋丛书》。
实证，火势旺盛导致金气受困，木气无所畏惧，反而反侮其所不能胜的五行（即火克金，金本克木，今金囚则木反侮火之源头或逻辑上的反向克制，此处指五行生克紊乱）。因此筋脉失去滋养，风火在体内旋转，惊痫发作在所难免，这就是俗话所说的“发痉”。所以治疗以平息肝风、清除热邪为主要法则。
风温证：表现为发热口渴、心烦闷乱，神志昏迷不省人事，沉默不语如同尸厥，脉搏快速。这是热邪内蕴，窜扰心包络所致。应当使用犀角、连翘、焦远志、鲜石菖蒲、麦冬、川贝母、牛黄、至宝丹之类的药物，以泄热通络。
当热邪极盛，与三焦相火相互煽动时，最容易内窜入心包，逼迫扰乱神明，闭塞络脉，导致昏迷不语，状如尸体，俗称为“发厥”。对于闭证应当开通，所以以往多以芳香开窍、辛散透邪为务。然而，虽然这是喻嘉言（喻氏）的说法，但其治法主张香开辛散。实际上，热极似水，一派烟雾尘天般的症状蒙蔽心胸，使人不知不识，如同行走在烟尘之中，口鼻皆干燥，若不采用两解（表里双解或寒热并用等综合手段）的方法就不能消散其病势。如果此时再进入温热的环境，人就会因燥闷而死。况且温热病多伴有燥象，而辛香类药物大多也是燥性的，燥与热相斗，必然导致病情败坏。而且心神是被热邪蒸腾包围，并非真正的闭塞。有形之邪与无形之邪，治疗方法大不相同。遇到这种情况往往是在病情危重之时，所以前人未能探明其真情。现在补充薛生白先生的一法如下：
汪按语：这是对香开辛散方法的驳斥，另立一法，与本书主旨不同，大概这一条是他人附带的评语，并非本书正文。
取极细研磨的雄黄一两，放入铜勺中。再取提净的牙硝六钱，用微火熔化，搅拌均匀如水状。（杨云：雄黄多而牙硝少，怎么能搅拌均匀如水？“两”字和“钱”字，必有一个是错误的。）迅速过滤澄清的药液到碗中，粗渣不用，待其凝固，这是炼丹家的秘制方法。凡是遇到上述证候，先用陈雨水十碗，从中取出一碗，煎煮木通一钱、通草三钱，将煎好的药液倒入剩下的九碗冷水中。再取犀角磨入三钱，或者现磨现服也可以，每碗约加入二三分犀角汁。再将制过的雄黄粉二三厘加入碗中，冷服。时时服用，如果能在一日内服完，必定会吐出数碗清痰而痊愈。（杨云：根据这种用法，应该是雄黄一分，牙硝六分吧。）此法可救活七八成患者。因为此证死亡过程最缓慢，而医生没有其他办法，常常听天由命，只用牛黄清心丸了事，真是令人长叹！
Excess patterns involve vigorous fire that imprisons Metal, leaving Wood without fear, leading to Wood counter-attacking what it cannot overcome (a disruption of the Five Elements). Consequently, tendons and vessels lose nourishment, wind and fire swirl internally, making convulsions and epilepsy inevitable; this is commonly known as "Fa Jing" (spasm). Therefore, the primary treatment focuses on extinguishing wind and clearing heat.
Wang Shihiong's Note: Yuan Shen (Scrophulariae Radix), Zhi Zi (Gardeniae Fructus), and Si Gua Luo (Luffae Fructus Retinervia) can be added.
Wind-Warmth Syndrome: Characterized by fever, thirst, restlessness, and oppression, unconsciousness, muteness resembling corpse rigidity (Shi Jue), and a rapid pulse. This indicates heat pathogens accumulating internally and invading the Pericardium Collateral. One should employ substances such as Xi Jiao (Rhinocerotis Cornu), Lian Qiao (Forsythiae Fructus), Jiao Yuan Zhi (Polygalae Radix processed with bran), Xian Shi Chang Pu (Acori Tatarinowii Rhizoma fresh), Mai Dong (Ophiopogonis Radix), Chuan Bei Mu (Fritillariae Cirrhosae Bulbus), Niu Huang (Bovis Calculus), and Zhi Bao Dan (Treasure of the Heart Pill) to drain heat and unblock collaterals.
When heat pathogens are extremely vigorous and stir up the Ministerial Fire of the San Jiao (Triple Burner), they easily invade the Pericardium internally, disturbing the Spirit (Shen Ming) and blocking collaterals, resulting in coma and muteness, resembling a corpse, commonly called "Fa Jue" (syncope/collapse). For closure patterns, opening is required; thus, aromatic opening and acrid dispersal were traditionally emphasized. However, although this view originates from Yu Jia Yan (Yu Shi), his method relies on aromatic opening and acrid dispersal. In reality, extreme heat mimics water; a state resembling smoke and dust obscures the heart and chest, causing unawareness, similar to walking in smog, with dry mouth and nose. Only dual-resolution methods can dissipate this momentum. If one enters a warm environment under these conditions, death from dryness and oppression would ensue. Moreover, Warmth diseases often involve dryness, while acrid-aromatic herbs are inherently drying. Dryness contending with heat leads to immediate defeat. Furthermore, the Heart Spirit is steamed and surrounded by heat pathogens, not truly blocked. The treatment for tangible versus intangible pathogens differs greatly. Encountering this condition usually occurs during critical failure, which is why predecessors could not fully probe its nature. Here, I supplement a method from Mr. Xue Shengbai:
Wang An's Note: This refutes the method of aromatic opening and acrid dispersal, establishing an alternative approach divergent from the book's main theme. This section is likely an appended commentary by another author, not part of the original text.
Take 1 liang of highly refined Realgar (Xiong Huang), ground into an ultra-fine powder, and place it in a copper spoon. Add 6 qian of purified Mirabilite (Ya Xiao), melt it over low fire, and stir until uniform like water. (Yang Yun: With more Realgar and less Mirabilite, how can it be stirred uniformly like water? Either the character "liang" or "qian" is erroneous.) Quickly filter the clear liquid into a bowl, discarding coarse dregs. Allow it to solidify; this is a secret preparation of alchemists. Whenever encountering the aforementioned syndrome, first use ten bowls of stored rainwater. Take one bowl, decoct Mu Tong (Akebiae Caulis) 1 qian and Tong Cao (Tetrapanacis Medulla) 3 qian, then pour this decoction into the remaining nine bowls of cold water. Grind 3 qian of Xi Jiao (Rhinocerotis Cornu) into the mixture, or grind fresh as needed, adding approximately 2-3 fen per bowl. Then add 2-3 li of prepared Xiong Huang powder to each bowl and administer cold. Administer frequently. If the total dose is consumed within three days, the patient will likely vomit several bowls of clear phlegm and recover. (Yang Yun: Based on this usage, it should be 1 fen of Realgar and 6 fen of Mirabilite.) This method saves seven or eight out of ten patients. Since the death process in this syndrome is slowest, and physicians lack other methods, they often resign themselves to fate, using only Niu Huang Qing Xin Wan (Calculus Bovis Clearing Heart Pill), which is lamentable!
Wang Shihiong's Note: The method for refining Realgar was recorded in *You Huan Ji Wen* and the *Zhi Bu Zu Zhai Cong Shu*.