天有八风，经有五风。（经，经脉也。八风，八方之风也。五风，五脏之风也。）八风发邪，以为经
风，触五脏，邪气发病。（八风不得其正，则发为邪气，其中于人，则入为五经之风，特以所伤之异，故名
亦异耳。风自外入，则循经而触于五脏，故发病也。）所谓得四时之胜者，春胜长夏，长夏胜冬，冬胜夏，夏
胜秋，秋胜春，所谓“四时之胜”也。（五时五气，互有克胜，所胜为邪，则不胜者受之。天
之运气，人之脏气，无不皆然。）东风生于春，病在肝，俞在颈项；（上文言四时之胜者能为病。此下言邪气随
时之为病也，春气发荣于上，故俞应于颈项。）南风生于夏，病在心，俞在胸胁；（心脉循胸出胁，而
南方之气主于前，故俞在胸胁。）西风生于秋，病在肺，俞在肩背；（肺居上焦，附近肩背，故俞应焉。）
北风生于冬，病在肾，俞在腰股，（腰为肾之府，与股接近，故俞应焉。）中央为土，病在脾，俞在脊。
（脊居体中，故应土也。）故春气者病在头，（阳气上升也。）夏气者病在脏，（在脏言心，心通夏气，为诸
脏之主也。）秋气者病在肩背，（肺之应也。）冬气者病在四肢。（上文北方言其腰股，此言在四肢者，盖腰
股属阴，四肢气薄，皆易于受寒者也。）故春善病鼽衄，（风邪在头也。）仲夏善病胸胁，（胸胁近心也。）
长夏善病洞泄寒中，（风寒犯脾也。）秋善病风疟，（暑汗不出，风寒袭于肤腠也。）冬善病痹厥。（寒邪在
四肢也。）故冬不按跷，春不鼽衄。（按跷，谓按摩肢节以行导引也，三冬元气伏藏在阴，当伏藏之时而扰
动筋骨，则精气泄越，以致春夏秋冬，各生其病，故冬宜养脏，则春时阳气虽升，阴精自固，何有鼽衄及如下
文之患？按跷且不可，则冒寒妄劳，益可知矣。）春不病颈项，仲夏不病胸胁，长夏不病洞泄寒中，秋不病
风疟，冬不病痹厥飧泄而汗出也。（此节五句，亦皆由冬不按跷所得也。）夫精者，身之本也，故藏于精
者，春不病温。（人身之精，真阴也，为元气之本。精耗则阴虚，阴虚则阳邪易犯，故善病温。此正谓冬不
按跷则精气伏藏，阳不妄升则春无温病，又何虑乎鼽衄颈项等病哉！）夏暑汗不出者，秋风成疟，此平人
脉法也。（夏月伏暑而汗不出，则暑邪内蓄，以致秋凉凄切之时，寒热相争，乃病风症，故曰“暑当与汗
皆出，勿止”也。以上二节，一言冬宜闭藏，一言夏宜疏泄、冬不藏精则病温，夏不汗泄则病疟，阴阳启闭，
时气宜然。此举冬夏言，则春秋在其中矣。凡四时之气，顺之则安，逆之则病，是即平人之脉法。脉法者，
言经脉受邪之由然也。）
风之伤人也，或为寒热，或为热中，或为寒中，或为疠风，或为偏枯，或为风也，其病各异，或内至五
脏六腑，其名不同。（风之伤人，若唯一证，及其为变，无所不至。盖风虽阳邪，气
则寒肃，是风之与寒，本为同类，但有阴阳之辨耳。欲辨之者，当详察此下诸篇之义。）风气藏于皮肤之间，
内不得通，外不得泄。（风寒袭于肤腠，则玄府闭封，故内不得通，外不得泄，此外感之始也。）风者，
善行而数变，腠理开则洒然寒，闭则热而闷。（风性动，故善行数变。风本阳邪，阳主疏泄，故令腠理开，
开则卫气不固，故洒然而寒。若寒胜则腠理闭，闭则阳气内壅，故烦热而闷。）其寒也则衰食饮，其热
也则消肌肉，故使人 栗而不能食，名曰“寒热”。（寒邪伤阳，则胃气不化，故衰少饮食。热邪伤阴，则津
液枯涸，故消瘦肌肉。寒热交作则振寒，故为 栗不食。此上三节，皆以明风为寒热也。 ，音帙。）风
伤与阳明入胃，循脉而上，至目内 ，其人肥则风气不得外泄，则为热中而目黄，人瘦则外泄而寒，则为
寒中而泣出。（风气客于阳明则内入于胃，胃居中焦，其脉上行，系于目系。人肥则腠理
致密，邪不得泄，留为热中，故目黄；人瘦则肌肤疏浅，风寒犯之，阳气易泄，泄则寒中而泣出。此明风气
之变，或为热中，或为寒中也。）风气与太阳俱入，行诸脉俞，散于分肉之间，与卫气相干。其道
不利，故使肌肉愤 而有疡，卫气有所凝而不行，故其肉有不仁也。（风由太阳经入者，自背而下，凡五脏六腑
之俞皆附焉，故邪必行诸脉俞而散于分肉也。分肉者，卫气之所行也，卫气昼行于阳自足太阳始，
风与卫气相搏，俱行于分肉之间，故气道涩而不利，不利则风邪搏聚，故肌肉肿如愤 而为疮疡；或卫气不
行则体有不仁，故凡于痛痒寒热，皆有所弗知也。）疠者，有营气热 ，其气不清，故使鼻柱坏而色
败，皮肤疡溃。风寒客于脉而不去，名曰“疠风”，或名曰“寒热”。（风寒客于血脉，久留不去则营气化
热，皮肤 溃，气血不清，败坏为疠，故曰“脉风成为疠”也。）以春甲乙伤于风者为“肝风”，以夏
丙丁伤于风者为“心风”，以季夏戊己伤于邪者为“脾风”，以秋庚辛中于邪者为“肺风”，以冬壬癸中于
邪者为“肾风”。（此明风邪内至于脏也，以四时十干之风，分属五脏，非谓春必甲乙而伤肝，
夏必丙丁而伤心也，凡一日之中亦有四时之气，十二时之中亦有十干之分，故得春之气则入肝，得甲乙之气
亦入肝，当以类求，不可拘泥，诸气皆然也。曰“伤”曰“中”，本为互言，初无轻重之别，后世以中风
为重，伤风为轻，非也。）风中五脏六腑之俞，亦为脏腑之风，各入其门户所中，则为“偏风”；风中五脏
六腑之俞，即十二经脏腑之风也。随俞左右而偏中之，则为偏风，故有偏病之证。）风气循风府而上，则为“脑
风”；（风府，督脉穴。自风府而上，则入脑户，故为脑风。）风入系头，则为“目风”眼寒；（风自脑户
入系于头，则合于足之太阳。太阳之脉起于目内 ，风邪入之，故为目风，则或痛或痒，或眼寒而畏风羞
涩也。）饮酒中风，则为“漏风”；（酒性温散，善开玄府。酒后中风则汗漏不止，故曰“漏风”，亦谓之“
酒风”。）入房汗出中风，则为“内风”；（内耗其精，外开腠理，风邪乘虚入之，故曰“内风”。）
新沐中风，则为“首风”；（沐头面中风也，一曰“沐浴”。）久风入中，则为“肠风”飧泄；久风不
散，传变而入于肠胃之中，热则为肠风下血，寒则为水谷不化而为飧泄泻
痢。）外在腠理，则为“泄风”。（风在腠理则汗泄不止，故曰“泄风”。自上文“风气循风府而上”，至
此共七种，所以明或为风也，故有其病各异、其名不同之义。）故风者，百病之长也，至其变化，乃为他病也，
无常方然，致有风气也。（无常方然，言变化之多，而其致之者，则皆因于风气耳。）五脏之风，形状不同。
肺风之状，多汗恶风，色 然白，时咳短气，昼日则瘥，暮则甚，诊在眉上，其色白。（多汗者阳受风气，
开泄腠理也。恶风者，伤风恶风也。下文诸脏皆同。 然，浅白貌，金色白也。肺主气，在变动为咳，风
邪迫之，故时咳短气也。昼则卫气在表，风亦随之，故觉其瘥；暮则卫气入阴，邪应于内，故为甚
也。眉上乃阙庭之间，肺之候也，故肺病则白色见于此。 ，普梗切。）心风之状，多汗恶风，焦绝，善
怒吓，赤色，病甚则言不可快，诊在口，其色赤。（多汗恶凤，义如前。焦绝者，唇舌焦燥，津液干绝
也。风化木，心属火，风薄于心则木火合邪，神志溃乱，故或为善怒，或为惊吓。心主舌，病甚则舌本强，故
言不可快。心和则舌能知味，故诊当在口。口者，兼唇而言，色当赤也。）肝风之状，多汗恶风，善悲，
色微苍，嗌干，善怒，时憎女子，诊在目下，其色青。（气并于肺则悲，肝病而肺气乘之，故善悲。色微苍，
肝之色也，足厥阴脉循喉咙之后，上入颃颡，故嗌干也。善怒，肝之志也。肝为阴中之阳，其脉环
阴器，强则好色，病则妒阴，故时憎女子也。肝气通于目，故诊在目下，色当青也。）脾风之状，多汗恶风，
身体怠惰，四肢不欲动，色薄微黄，不嗜食，诊在鼻上，其色黄。（身体怠惰，四肢不用者，
脾主肌肉四肢也。色薄微黄，土之色也。不嗜食，脾病不能化也。鼻为面王，主应脾胃，故色诊当见于鼻上。）
肾风之状，多汗恶风，而 然浮肿，脊痛不能正立，其色 ，隐曲不利，诊在肌上，其色
黑。（ 然，浮惨貌。风邪入肾，则挟水气上升，故面为浮肿。肾脉贯脊属肾，故令脊痛不能正立。 ，
烟也，隐曲，阴道也。肾主水，故色黑如
，肾开窍于二阴，故为隐曲不利，肌肉本主于脾，今其风水合邪，反侮乎土，故诊在肌上，色当黑也。）
胃风之状，颈多汗，恶风，食饮不下，膈塞不通，腹善满，失衣则 胀，食寒则泄，诊形瘦而
腹大。（胃脉从大迎前下人迎，循喉咙，入缺盆，故冒风之状，颈必多汗恶风。胃主受纳水谷，而风邪居之，
故食饮不下，隔塞不通。胃脉循腹里，故善满。失衣则阳明受寒于外，故为 胀；食寒则胃气受伤于内，故为泄
泻，胃者肉其应，胃病故形瘦。腹者胃所居，邪实故腹大。此下当详明六腑之病，而止言胃风者，以胃为六
腑之长，即如所谓大肠、小肠皆属于胃之意，胃病则腑在其中矣。）首风之状，头面多汗，恶风，当先风
一日则病甚，头痛不可以出内，至其风日，则病少愈。（首为诸阳之会，因沐中风，则头面之皮腠疏，故多
汗恶风。凡患首风者止作无时，故凡于风气将发，必先风一日而病甚。头痛，以阳邪居于阳分，阳性先而
速也。先至必先衰，是以至其风日则疾少愈。内为房室之内，不可出者，畏风寒也。）漏风之状，或多汗，
常不可单衣，食则汗出，甚则身汗，喘息恶风，衣常濡，口干善渴，不能劳事。（漏风之病，因于饮酒中风
也。风邪挟酒则阳气散越，故多汗。阳胜则身热恶寒，故不可以单衣。食入于阴，长气于阳，故食则汗出，
甚则阳浮于上，故喘息汗出不止，故衣濡。阳甚阴虚，津亡于内，所以口干善渴，身不能劳也。
能、耐同。）泄风之状，多汗，汗出泄衣上，口中干，上溃，其风不能劳事，身体尽痛则寒。（泄风者，表不
固也。上溃者，身半以上汗多如溃也。口中干，津液涸也。液涸则血虚，故不能劳而身尽痛。汗
多则亡阳，故令人寒也。）
是故风寒客于人也，使人毫毛毕直，皮肤闭而为热，当是之时，可汗而发也。（风寒客于皮肤，则腠理闭
密，故毫毛尽直。寒束于外，则阳气无所疏泄，故郁而为热。斯时也，寒邪国中在表，故可取
汗而愈。）或痹不仁，肿痛。当是之时，可汤熨及火灸刺而去
之。（邪在皮毛，不亟去之，则入于经络，故或为诸痹，或为不仁，或为肿痛，故当用汤熨、灸刺之法，以去
经络之病。）弗治，病入舍于肺，名曰“肺痹”，发咳上气。（风寒自表入脏，必先于肺，盖肺合皮毛，为脏
之长也。邪入于阴则痹，故肺受风寒则病为肺痹，而其变动为咳，咳为喘息，故为上气。）弗治，肺即传而
行之肝，病名曰“肝痹”，一名曰厥，胁痛出食。当是之时，可按若刺耳。（在肺弗治，则肺金乘
木，故及于肝，是为“肝痹”。肝气善逆，故一名曰“厥”。厥在肝经，故胁痛；厥而犯胃，故出食。可按若
刺，则厥逆散而肝邪平矣。）弗治，肝传之脾，病名曰“脾风”，发瘅，腹中热，烦心，出黄。当此之
时，可按，可药，可浴。（在肝弗治，则肝木乘土，风热入脾，病名“脾瘅”。其在内则腹中热而烦心，在
外则肌体出黄。可按，可药，可浴，在解其表里之风热耳。）弗治，脾传之肾，病名“疝瘕”，少腹冤热
而痛，出白，一名曰蛊。当此之时，可按可药。（在脾弗治，则土邪乘肾，病名“疝瘕”。邪聚下焦，故小
腹冤热而痛，溲出白浊也。热结不散，亏蚀真阴，如虫之吸血，故亦名曰“蛊”。）弗治，肾传之心，病
筋脉相引而急，病名曰“螈”。当此之时，可灸可药。弗治，满十日，法当死。（肾邪克火。则传于心。心
主血脉，心病则血燥，血燥则筋脉相引而急，手足挛掣，病名曰“螈“。邪气至心，其病已极，此而
弗治，故不出十日当死。）肾因传之心，心即复反传而行之肺，发寒热，病当三岁死。（若肾传于心，未至
即死。而邪未尽者，当复传于肺，而金火交争，金胜则寒，火胜则热，故发寒热。三岁死者，凡风邪传
遍五脏，本当即死，其不死者，以元气未败，势犹在缓，故肺复受邪，再一岁则肺病及肝，二岁则肝病及脾，
三岁则脾病及肾，三阴俱败，故当死也。）此病之次也。（此即顺传所胜之次第也。）然其卒发者，不必治
于传。（病有发于仓卒者，随气为患，不以次而入，亦不必根据次以治其传，此又于逆传顺传之外，而复有
不次相乘者矣。）或其传化有不以次，不
以次入者，忧、恐、悲、喜、怒。令不得以其次，故令人有大病矣。（五志之发无常，随触而动，故生病亦
Heaven has eight winds, and the meridians have five winds. (The meridian refers to the channels of qi and blood. The eight winds refer to winds from the eight directions. The five winds refer to winds affecting the five zang organs.) When the eight winds generate pathogenic factors, they become wind pathogens in the meridians, touching the five zang organs and causing disease. (When the eight winds are not upright, they develop into pathogenic factors. Upon entering the human body, they become wind pathogens of the five meridians. Precisely because the sites of injury differ, their names also differ. Wind enters from the exterior, follows the meridians to touch the five zang organs, thus causing disease.) What is meant by "obtaining the victory of the four seasons" is that Spring overcomes Late Summer, Late Summer overcomes Winter, Winter overcomes Summer, Summer overcomes Autumn, and Autumn overcomes Spring. This is called the "victory of the four seasons." (The five seasons' five qi mutually overcome each other; what is overcome becomes pathogenic, and what does not overcome suffers the disease. The movement of heavenly qi and the qi of human zang organs are all like this.) East wind arises in Spring, causing disease in the Liver, with its Shu points located at the neck and nape. (The preceding text discussed how the victory of the four seasons can cause disease. The following text discusses how pathogenic qi causes disease according to the season. Spring qi flourishes upwards, so the Shu points correspond to the neck and nape.) South wind arises in Summer, causing disease in the Heart, with its Shu points located at the chest and hypochondrium. (The Heart meridian runs through the chest and emerges at the hypochondrium, and Southern qi governs the anterior, so the Shu points are at the chest and hypochondrium.) West wind arises in Autumn, causing disease in the Lungs, with its Shu points located at the shoulders and back. (The Lungs reside in the Upper Jiao, near the shoulders and back, so the Shu points correspond there.) North wind arises in Winter, causing disease in the Kidneys, with its Shu points located at the loins and thighs. (The loins are the mansion of the Kidneys, close to the thighs, so the Shu points correspond there.) The Center belongs to Earth, causing disease in the Spleen, with its Shu points located at the spine. (The spine resides in the center of the body, thus corresponding to Earth.) Therefore, Spring qi diseases manifest in the head. (This is due to the rising of Yang qi.) Summer qi diseases manifest in the Zang organs. (Here "Zang" refers to the Heart, which corresponds to Summer qi and is the master of all Zang organs.) Autumn qi diseases manifest in the shoulders and back. (This corresponds to the Lungs.) Winter qi diseases manifest in the four limbs. (The preceding text mentioned the loins and thighs for the North; here it mentions the four limbs because the loins and thighs belong to Yin, and the four limbs have thin Qi, both being prone to cold.) Therefore, in Spring, one is prone to rhinorrhea and epistaxis. (Wind pathogen is in the head.) In mid-Summer, one is prone to chest and hypochondrial diseases. (The chest and hypochondrium are near the Heart.) In Late Summer, one is prone to severe diarrhea and cold in the middle jiao. (Cold and wind invade the Spleen.) In Autumn, one is prone to wind malaria. (Summer sweat is not released, and cold and wind attack the skin and interstices.) In Winter, one is prone to Bi syndrome and reversal cold. (Cold pathogen is in the four limbs.) Therefore, if one does not practice massage and stretching (Anqiao) in Winter, one will not suffer from rhinorrhea and epistaxis in Spring. (Anqiao refers to massaging limb joints to promote Qigong guidance. During the three winter months, Yuan Qi is hidden within Yin. If one disturbs the bones and sinews during this time of hiding, Essence and Qi will leak and scatter, leading to diseases in each of the four seasons. Thus, in Winter, one should nourish the Zang organs. Then, even if Spring Yang Qi rises, Yin Essence remains secure, avoiding rhinorrhea and the troubles mentioned below. If even massage and stretching are inadvisable, then exposing oneself to cold and working recklessly is even more so.) One will not suffer from neck and nape diseases in Spring, chest and hypochondrial diseases in mid-Summer, severe diarrhea and cold in the middle jiao in Late Summer, wind malaria in Autumn, or Bi syndrome, reversal cold, undigested food diarrhea, and sweating in Winter. (These five sentences are all results of not practicing Anqiao in Winter.) Essence is the root of the body; therefore, those who preserve their Essence will not suffer from Warm diseases in Spring. (Human essence is True Yin, the root of Original Qi. If Essence is depleted, Yin becomes deficient; if Yin is deficient, Yang pathogens easily invade, making one prone to Warm diseases. This precisely means that if one does not practice Anqiao in Winter, Essence and Qi remain hidden, Yang does not rise recklessly, and there are no Warm diseases in Spring, let alone rhinorrhea and neck diseases!) Those who do not sweat out summer heat in Summer will develop malaria in Autumn; this is the pulse method for healthy people. (If summer heat is trapped internally without sweating in Summer, the heat pathogen accumulates inside. When autumn coolness arrives, cold and heat contend, resulting in wind syndrome. Hence, it is said, "Summer heat should be expelled with sweat, do not stop it." The above two sections discuss one regarding the need for closure in Winter and the other regarding the need for dispersion in Summer. Failure to store Essence in Winter leads to Warm diseases; failure to release sweat in Summer leads to malaria. The opening and closing of Yin and Yang should follow the seasonal qi. Mentioning Winter and Summer implies Spring and Autumn. For all seasonal qi, following it brings peace, opposing it brings disease; this is the pulse method for healthy people. Pulse method refers to the reasons why meridians receive pathogens.)
When wind injures a person, it may manifest as cold-heat alternation, heat in the middle, cold in the middle, leprosy, hemiplegia, or simply wind disease. Their symptoms vary, some penetrating inward to the five zang and six fu organs, with different names. (If wind injury had only one symptom, its changes would be limitless. Although wind is a Yang pathogen, its qi is cold and austere; thus, wind and cold are originally of the same category, differing only in Yin and Yang. To distinguish them, one must carefully examine the meanings in the following chapters.) Wind qi hides between the skin and hair follicles, unable to circulate internally or be excreted externally. (When cold and wind attack the skin and interstices, the pores close, so internal circulation is blocked and external excretion is prevented; this is the beginning of external contraction.) Wind is agile and changes frequently. When the interstices open, one feels chilly; when they close, one feels feverish and stifled. (Wind nature is moving, hence agile and changeable. Wind is originally a Yang pathogen; Yang governs dispersion, causing interstices to open. When open, Wei Qi is not secured, causing chills. If cold dominates, interstices close; when closed, Yang Qi stagnates internally, causing irritability, fever, and stifling.) In cold conditions, appetite decreases; in heat conditions, muscles waste away. Thus, one shivers and cannot eat, named "cold-heat." (Cold pathogen damages Yang, so Stomach Qi fails to transform, leading to reduced appetite. Heat pathogen damages Yin, drying up fluids, leading to muscle wasting. Cold and heat alternating cause chills, hence shivering and anorexia. These three sections clarify that wind causes cold-heat.) If wind damages the Yangming channel and enters the Stomach, traveling along the meridian upward to the inner canthus: if the person is obese, wind qi cannot be excreted externally, leading to heat in the middle and yellow eyes; if the person is thin, it excretes externally causing cold, leading to cold in the middle and tearing. (Wind qi lodging in Yangming enters the Stomach internally. The Stomach resides in the Middle Jiao, its meridian ascends and connects to the eye system. Obese people have dense interstices; pathogens cannot be excreted, lingering as heat in the middle, causing yellow eyes. Thin people have loose skin; cold and wind invade, Yang Qi easily leaks, leading to cold in the middle and tearing. This clarifies that wind changes can result in either heat in the middle or cold in the middle.) If wind qi enters together with the Taiyang channel, traveling through various Shu points and scattering between the muscles, interfering with Wei Qi. Due to obstruction, muscles swell and form ulcers; if Wei Qi coagulates and fails to move, the flesh becomes insensible. (Wind entering via the Taiyang channel descends from the back, where all Shu points of the five zang and six fu organs attach. Thus, pathogens travel through these Shu points and scatter in the muscles. Muscles are where Wei Qi travels. Wei Qi moves through Yang channels during the day, starting with Foot-Taiyang. Wind and Wei Qi contend, moving between the muscles, causing Qi pathways to be rough and obstructed. Obstruction leads to wind pathogen aggregation, causing muscle swelling like distension and forming ulcers. Or, if Wei Qi does not move, the body becomes insensible, losing sensation to pain, itching, cold, and heat.) Leprosy involves hot Ying Qi, whose qi is impure, causing the nasal bridge to collapse and complexion to deteriorate, with skin ulcers. When cold and wind lodge in the vessels and do not depart, it is called "leprosy wind," or alternatively "cold-heat." (Cold and wind lodging in blood vessels, lingering long, cause Ying Qi to become hot, skin to ulcerate, and blood/qi to become impure and degenerate into leprosy. Hence, "wind in the vessels becomes leprosy.") Wind contracted on Jia/Yi days in Spring is called "Liver Wind"; on Bing/Ding days in Summer, "Heart Wind"; on Wu/Ji days in Late Summer, "Spleen Wind"; on Geng/Xin days in Autumn, "Lung Wind"; on Ren/Gui days in Winter, "Kidney Wind." (This clarifies wind pathogen entering the five zang. It assigns winds of the four seasons and ten Heavenly Stems to the five zang. It does not mean Liver is injured only on Jia/Yi days in Spring, etc. Every day has seasonal qi, and every two-hour period has Stem division. Receiving Spring qi enters the Liver; receiving Jia/Yi qi also enters the Liver. One should seek by analogy, not be rigid. "Injury" and "strike" are used interchangeably, originally without distinction of severity. Later generations considered Stroke severe and Wind-Cold mild, which is incorrect.) Wind striking the Shu points of the five zang and six fu organs also becomes wind of the zang/fu organs. Entering their respective portals, it is called "Partial Wind." Wind striking the Shu points of the five zang and six fu organs constitutes the wind of the twelve meridians and zang/fu organs. Striking left or right along the Shu points results in Partial Wind, hence symptoms of partial illness. Wind qi ascending along the Fengfu point becomes "Brain Wind." (Fengfu is a Du Meridian acupoint. Ascending from Fengfu enters Naohu, hence Brain Wind.) Wind entering the head connections becomes "Eye Wind" with cold eyes. (Wind enters from Naohu to connect to the head, merging with Foot-Taiyang. The Taiyang meridian originates at the inner canthus; wind pathogen enters, becoming Eye Wind, causing pain, itching, or cold/wind aversion.) Wind struck after drinking alcohol becomes "Leaking Wind." (Alcohol is warm and dispersing, opening pores. Wind struck after drinking causes continuous sweating, hence Leaking Wind, also called Wine Wind.) Wind struck after intercourse with sweating becomes "Internal Wind." (Internal depletion of Essence, external opening of interstices, allows wind pathogen to enter vacuity, hence Internal Wind.) Wind struck after washing hair becomes "Head Wind." (Wind strikes head and face, also called Bathing Wind.) Long-standing wind entering inward becomes "Intestinal Wind" with undigested food diarrhea. If long-standing wind does not dissipate, transmitting into the intestines and stomach: heat causes intestinal wind with bloody stool; cold causes undigested food and diarrhea/dysentery. Wind remaining in the interstices becomes "Exuding Wind." (Wind in interstices causes continuous sweating, hence Exuding Wind. From "wind qi ascending along Fengfu" to here, seven types are listed to explain "or manifests as wind disease," clarifying varying symptoms and names.) Therefore, wind is the chief of a hundred diseases. Its changes lead to other illnesses, lacking fixed patterns, but all caused by wind qi. The manifestations of wind in the five zang differ.
Lung Wind symptoms: profuse sweating, aversion to wind, pale white complexion, frequent cough and shortness of breath, improving during the day and worsening at night. Diagnosis is at the supraorbital region, showing white color. (Profuse sweating occurs because Yang receives wind qi, opening interstices. Aversion to wind is typical of wind injury. See subsequent zang descriptions. Pale white is light white; metal corresponds to white. Lung governs Qi, changes to cough; wind pathogen forces it, causing cough and shortness of breath. Daytime, Wei Qi is in the exterior, wind follows, so improvement; nighttime, Wei Qi enters Yin, pathogen responds internally, so worsening. Supraorbital region is between eyebrows, the Lung's diagnostic area; Lung disease shows white here. ) Heart Wind symptoms: profuse sweating, aversion to wind, dry lips/tongue, irritability and fright, red complexion. Severe cases speak slowly. Diagnosis is at the mouth, showing red color. (Profuse sweating/aversion to wind as before. Dryness indicates lip/tongue desiccation and fluid exhaustion. Wind transforms to Wood, Heart belongs to Fire; wind pressing on Heart combines Wood-Fire evil, confusing spirit/mind, causing anger or fright. Heart governs tongue; severe cases have stiff tongue base, slowing speech. Harmonious Heart allows taste perception; diagnosis at mouth/lips, showing red.) Liver Wind symptoms: profuse sweating, aversion to wind, sadness, slightly greenish complexion, dry throat, irritability, occasional aversion to women. Diagnosis is under the eyes, showing green color. (Qi merging with Lung causes sadness; Liver disease with Lung Qi overcoming it causes sadness. Greenish is Liver color; Foot-Jueyin meridian passes behind throat to nasopharynx, causing dry throat. Irritability is Liver emotion. Liver is Yin within Yang; meridian circles genitalia. Strong libido, diseased jealousy, hence aversion to women. Liver Qi connects to eyes; diagnosis under eyes, showing green.) Spleen Wind symptoms: profuse sweating, aversion to wind, lethargy, desire to move limbs less, pale yellow complexion, poor appetite. Diagnosis is on the nose, showing yellow color. (Lethargy and limb inactivity because Spleen governs muscles/limbs. Pale yellow is Earth color. Poor appetite because Spleen disease fails to transform. Nose is King of Face, responding to Spleen/Stomach; diagnosis on nose, showing yellow.) Kidney Wind symptoms: profuse sweating, aversion to wind, puffy swollen face, back pain inability to stand straight, black complexion, difficulty in urination/defecation. Diagnosis is on muscles, showing black color. (Puffy/swollen appearance. Wind pathogen entering Kidney carries water qi upward, causing facial edema. Kidney meridian penetrates spine, governing Kidneys, causing back pain. Black like smoke. "Yinqu" refers to yin passages. Kidney governs Water, color black. Kidney opens to two yin openings, causing urinary/bowel difficulty. Muscles governed by Spleen; now Wind-Water evil insults Earth, so diagnosis on muscles, showing black.) Stomach Wind symptoms: neck sweating, aversion to wind, inability to swallow food/drink, chest oppression/blockage, abdominal fullness, abdominal distension when clothing is lost, diarrhea when eating cold food. Diagnosis shows emaciated body but large abdomen. (Stomach meridian descends from Daying past Yingying, along throat to clavicle. Wind strike causes neck sweating/aversion. Stomach governs food/drink reception; wind lodges, causing blockage. Meridian runs through abdomen, causing fullness. Losing clothes exposes Yangming to external cold, causing distension; eating cold damages Stomach Qi internally, causing diarrhea. Stomach corresponds to flesh; Stomach disease causes emaciation. Abdomen is Stomach's residence; pathogen excess causes large abdomen. Below details six Fu diseases, mentioning only Stomach Wind because Stomach is chief of Fu, analogous to Large/Small Intestine belonging to Stomach. Stomach disease encompasses Fu diseases.) Head Wind symptoms: head/face sweating, aversion to wind, worsening one day before wind, headache preventing going out/in. On the wind day, condition improves slightly. (Head is meeting of all Yang. Washing hair invites wind, loosening head/face pores, causing sweating/aversion. Head Wind attacks irregularly. Before wind onset, condition worsens. Headache because Yang pathogen in Yang sector, Yang is fast. Pre-onset decline leads to slight improvement on wind day. "In" refers to indoors, avoiding wind/cold.) Leaking Wind symptoms: profuse sweating, inability to wear single garments, sweating upon eating, severe whole-body sweating, panting, aversion to wind, wet clothes, dry mouth, thirst, inability to labor. (Caused by wind after drinking. Wind-alcohol scatters Yang Qi, causing sweating. Yang excess causes heat/aversion to cold, hence no single garment. Food enters Yin, generates Yang Qi, causing sweating upon eating. Severe cases, Yang floats upward, causing panting/sweating, wet clothes. Yang excess/Yin deficiency, fluid loss, causing dry mouth/thirst, inability to labor. "Neng" equals "Nai".) Exuding Wind symptoms: profuse sweating, sweat soaking clothes, dry mouth, upper body sweating like leakage, inability to labor, generalized body pain with cold. (Exuding Wind is insecure exterior. Upper leakage means heavy sweating above waist. Dry mouth indicates fluid exhaustion. Fluid exhaustion causes Blood deficiency, leading to labor intolerance and body pain. Profuse sweating depletes Yang, causing cold.)
Therefore, when cold and wind lodge in humans, causing all hairs to stand erect and skin pores to close generating heat, at this time, sweating therapy can be applied. (Cold/wind on skin closes pores, erecting hairs. External cold constrains Yang Qi, preventing dispersion,郁generating heat. At this stage, pathogen is in the exterior, so sweating cures.) Alternatively, Bi syndrome with insensitivity, swelling, and pain. At this time, herbal compresses, moxibustion, and acupuncture can remove it. (Pathogen in skin/hair, if not removed quickly, enters meridians, causing Bi, insensitivity, or swelling/pain. Herbal compresses, moxibustion, and acupuncture remove meridian pathology.) If untreated, pathogen enters Lung, named "Lung Bi," manifesting as cough and rebellious Qi. (Cold/wind from exterior to Zang first enters Lung, as Lung governs skin/hair and is chief of Zang. Pathogen entering Yin causes Bi; Lung cold/wind causes Lung Bi, changing to cough, wheezing, hence rebellious Qi.) If untreated, Lung transmits to Liver, named "Liver Bi," also called "Jue," with hypochondriac pain and vomiting. At this time, massage or acupuncture can be used. (Untreated Lung disease, Metal overcomes Wood, affecting Liver, called "Liver Bi." Liver Qi rebels easily, hence "Jue." Jue in Liver channel causes hypochondriac pain; invading Stomach causes vomiting. Massage/acupuncture disperses rebellion and calms Liver evil.) If untreated, Liver transmits to Spleen, named "Spleen Wind," manifesting as Jaundice, abdominal heat, vexation, and yellow urine. At this time, massage, herbs, or bathing can be used. (Untreated Liver disease, Wood overcomes Earth, wind-heat enters Spleen, named "Spleen Jian." Internally, abdominal heat/vexation; externally, yellow skin. Massage/herbs/bathing resolve exterior-interior wind-heat.) If untreated, Spleen transmits to Kidney, named "Shan Jia," with lower abdominal burning pain and white discharge, also called "Gu." At this time, massage and herbs can be used. (Untreated Spleen disease, Earth evil overcomes Kidney, named "Shan Jia." Pathogen gathers in Lower Jiao, causing lower abdominal burning pain and turbid urine. Heat accumulation depletes True Yin, like worms sucking blood, hence "Gu".) If untreated, Kidney transmits to Heart, manifesting as convulsive jerking, named "Rou Chun." At this time, moxibustion and herbs can be used. If untreated, after ten days, death is expected. (Kidney evil overcomes Fire, transmitting to Heart. Heart governs blood vessels; Heart disease causes blood dryness, vessel spasms, limb convulsions, named "Rou Chun." Pathogen at Heart is extreme; untreated, death within ten days.) If Kidney transmits to Heart, and Heart re-transmits to Lung, manifesting as chills and fever, death in three years. (If Kidney transmits to Heart, not immediately fatal. Remaining pathogen transmits to Lung, Metal-Fire contention: Metal wins causes chills, Fire wins causes fever, hence chills/fever. Three-year death: Wind pathogen traversing five Zang usually causes immediate death. Survival indicates intact Yuan Qi, slow progression. Lung re-injured, Year 1 Lung to Liver, Year 2 Liver to Spleen, Year 3 Spleen to Kidney. Three Yin exhausted, hence death.) This is the sequence of disease transmission. (This is the sequence of順transmission overcoming.) However, sudden onset need not follow transmission order. (Diseases arising suddenly follow Qi pathology, not sequential entry, so treatment need not follow transmission order. This adds non-sequential multiplication beyond順/逆transmission.) Or transmission deviates from sequence due to worry, fear, grief, joy, anger. These prevent sequential development, causing major illness. (Five emotions lack constancy, moving with triggers, causing disease accordingly.)