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Integration of the Eight Winds: Deficiency, Excess, Pathogenicity, and Righteousness

Liqiu (Start of Autumn) on the 2nd day (Xuanwei Palace in the Southwest); Qiufen (Autumn Equinox) on the 7th day (Cangguo Palace in the West); Lidong (Start of Winter) on the 6th day (Xinluo Palace in the Northwest); Xiazhi (Summer Solstice) on the 9th day (Shangtian Palace in the South); Zhaoyao Palace at the Center; Dongzhi (Winter Solstice) on the 1st day (Yezhe Palace in the North); Lixia (Start of Summer) on the 4th day (Yinluo Palace in the Southeast); Chunfen (Spring Equinox) on the 3rd day (Cangmen Palace in the East); Lichun (Start of Spring) on the 8th day (Tianliu Palace in the Northeast).

The Taiyi star resides in the Yezhe Palace on the day of the Winter Solstice. After forty-six days, it moves to the Tianliu Palace the next day; after another forty-six days, it moves to the Cangmen Palace the next day; after another forty-six days, it moves to the Yinluo Palace the next day; after forty-five days, it moves to the Shangtian Palace the next day; after another forty-six days, it moves to the Xuanwei Palace the next day; after another forty-six days, it moves to the Cangguo Palace the next day; after another forty-six days, it moves to the Xinluo Palace the next day; after forty-five days, it returns to the Yezhe Palace the next day, marking the arrival of the Winter Solstice. The daily movement of Taiyi begins with its residence in the Yezhe Palace on the day of the Winter Solstice. Following the sequence of its location, it moves from one palace to the ninth, then returns to the first, cycling endlessly without cessation.

On the day Taiyi shifts position, heaven responds with wind and rain. If there is wind and rain on that day, it is an auspicious sign, indicating a good harvest and healthy people with few illnesses. If the wind and rain come too early, there will be excessive rain; if they come too late, there will be severe drought. If there are anomalies when Taiyi is at the Winter Solstice position, the omen applies to the ruler. If there are anomalies when Taiyi is at the Spring Equinox position, the omen applies to the minister. If there are anomalies when Taiyi is at the Central Palace position, the omen applies to the officials. (The specific days for the "Central Palace" are not definitively recorded. Zhang Jingyue considered them as the days when Earth rules during the four seasons. Based on Wang Bing's commentary on the *Suwen*, Zhang's theory has some basis, but calculating the days of the eight palaces makes it seem somewhat inappropriate.) If there are anomalies when Taiyi is at the Autumn Equinox position, the omen applies to the general. If there are anomalies when Taiyi is at the Summer Solstice position, the omen applies to the common people. What is meant by "anomalies" is that on the days Taiyi resides in the five palaces, strong winds break trees and raise sand and dust. One should predict fortune or misfortune based on the direction associated with each palace. Furthermore, one should observe the direction from which the wind comes to make predictions. Wind coming from the direction where Taiyi resides is called Shifeng (Real Wind), which governs growth and nourishes all things. Wind coming from the opposite direction is called Xufeng (Empty Wind), which harms humans, governing destruction and harm. One must carefully monitor and avoid Xufeng. Therefore, the sages avoid pathogenic factors just as they would avoid arrows and stones, so that pathogens cannot harm them. This is what is meant. Thus, when Taiyi enters and stands in the Central Palace, it faces the Eight Winds to predict auspiciousness or inauspiciousness.

Wind coming from the south is named Da Ruofeng (Great Weak Wind). When it harms humans, it internally settles in the Heart and externally affects the Mai (Vessels/Pulse). Its qi primarily manifests as Heat. Wind coming from the southwest is named Moufeng (Stratagem Wind). When it harms humans, it internally settles in the Spleen and externally affects the Ji (Muscle/Flesh). Its qi primarily manifests as weakness. Wind coming from the west is named Gangfeng (Rigid Wind). When it harms humans, it internally settles in the Lung and externally affects the Pifu (Skin). Its qi primarily manifests as Dryness. Wind coming from the northwest is named Zhefeng (Breaking Wind). When it harms humans, it internally settles in the Small Intestine and externally affects the Hand Taiyang Mai (Vessel). If the vessel is extreme, blood overflows; if blocked, qi and blood stagnate. This leads to sudden death. (The character "Jue" here means "extreme," referring to extreme heat causing blood to boil.) Wind coming from the north is named Da Gangfeng (Great Rigid Wind). When it harms humans, it internally settles in the Kidney and externally affects the Gu (Bones) and the Lüjin (Back muscles/tendons of the shoulder and back). Its qi primarily manifests as Cold. Wind coming from the northeast is named Xiongfeng (Auspicious/Bad Wind). When it harms humans, it internally settles in the Large Intestine and externally affects the Liexi (Sides of the chest and armpits), below the ribs, and the joints of the limbs. Wind coming from the east is named Ying'erfeng (Infant Wind). When it harms humans, it internally settles in the Liver and externally affects the Jinniu (Joints/Tendons). Its qi primarily causes body dampness. Wind coming from the southeast is named Ruofeng (Weak Wind). When it harms humans, it internally settles in the Stomach and externally affects the Jirou (Muscles). Its qi primarily causes heaviness in the body. These eight winds can only cause disease when they come from deficient directions. (Interpreting the meaning of this text, it seems that when Taiyi resides in the eight palaces, it first stands in the Central Palace before moving.) When three deficiencies combine, sudden illness and death occur. When two realities and one deficiency combine, diseases such as Linlu (damp-cold) and Hanre (alternating chills and fever) arise. Invading damp and wet places leads to Wei syndrome (flaccidity). Therefore, sages avoid wind as they avoid arrows and stones. If one has three deficiencies and is partially struck by pathogenic wind, it results in Jigu Pianku (bone-striking hemiplegia). (The main theme of this chapter is the origin of Zhongfeng (Wind Stroke) disease. It should be read together with the *Suwen* chapter on Wind Theory. The meaning of "three deficiencies" deserves particular reflection. Later debates on True Stroke vs. Similar Stroke were inconclusive. The movements of seasonal qi and the eight directions—cold, heat, dryness, dampness—are all called wind, but dryness is the most severe due to the combination of three deficiencies. Internal and external winds both originate from dryness. Those who observe quietly will understand this principle closely.)

First, the palaces where Taiyi resides are described. Next, the changes predicted are described. Then, the diseases governed are described. The connection to the human body becomes increasingly tight. Each section of the writing has points of emphasis and restraint. There is a momentum connecting the end of one section to the beginning of the next, like clouds breaking over mountains. The flow is continuous, stopping at the right organs and moving with divine spirit. This represents the utmost clarity and smoothness in writing.