少俞问岐伯曰；八风分春夏秋冬，东西南北乎?岐伯曰：然，少俞曰：东西南北，不止四风，合之四时则八风，不足以概之也。岐伯曰：风不止八，而八风实足概之，少俞曰：何谓也?岐伯曰：风从东方来，得春气也。风从东南来，得春气而兼夏气矣。风从南方来，得夏气也。风从西南来，得夏气而兼秋气矣。风从西方来，得秋气也。风从西北宋，得秋气而兼冬气矣。风从北方来，得冬气也，风从东北来，得冬气而兼春气矣。此方隅时令合而成八也。少俞曰：八风有名乎?岐伯曰：东风名和风也，东南风名薰风也，南风名热风也，西南风名温风也，西风名商风也，西北风名凉风也，北风名寒风也，东北风名阴风也。又方隅时令合而名之也。少俞曰：其应病何如乎?岐伯曰：和风伤在肝也，外病在筋。薰风伤在胃也，外病在肌。热风伤在心也，外病在脉。温风伤在脾也，外病在腹。商风伤在肺也，外病在皮。凉风伤在膀胱也，外病在营卫。寒风伤在肾也，外病在骨。阴风伤在大肠也，外病在胸胁。此方隅时令与脏腑相合而相感也。然而脏腑内虚，八风因得而中之，邪之所凑，其气必虚，非空言也。少俞曰：人有脏腑不虚而八风中之者，又是何谓?岐伯曰：此暴风猝中，不治而自愈也。
陈士铎曰：八风之来皆外感也。外感因于内召，故治内而外邪自散，若自外病者不必治之。
太乙篇
风后问于岐伯曰：八风可以占疾病之吉凶乎?岐伯曰：天人一理也，可预占以断之。风后曰：占之不验何也?岐伯曰：有验有不验者，人事之不同耳。天未尝不可占也。风后曰：请悉言之。岐伯曰：八风休咎，无日无时不可占也。如风从东方来，寅卯辰时则顺，否则逆矣，逆则病。风从北方来，申酉戌时则顺，否则逆矣，逆则病。风从南方来，巳午未时则顺，否则逆矣，逆则病。风从北方来，亥子丑时则顺，否则逆矣，逆则病。风后曰：予闻古之占风也，多以太乙之日为主。天师臼：无日无时不可占也，恐不可为训乎。岐伯曰：占风以太乙日，决病所以验不验也。风后曰：舍太乙以占吉凶，恐不验更多耳。岐伯曰：公何以信太乙之深也。风后曰：太乙移日，天必应之风雨。风雨和则民安而病少，风雨暴则民劳而病多。太乙在冬至日有变，占在君。太乙在春分日有变，占在相。太乙在中宫日有变，占在相吏。太乙在秋分日有变，占在将。太乙在夏至日有变，占在民。所谓有变者，太乙居五宫之日，得非常之风也。各以其所主占之，生吉克凶多不爽也。岐伯曰：请言风雨之暴。风后曰：暴风南方来，其伤入也，内舍于心，外在脉，其气主热。暴风西南方来，其伤人也，内舍于脾，外在肌，其气主弱。暴风西方来，其伤人也，内舍于肺，外在皮肤，其气主燥。暴风西北方来，其伤人也，内舍于小肠，外在手太阳脉，脉绝则溢，脉闭则结不通，善暴死，其气主清。暴风从北方来，其伤人也，内舍于肾，外在骨，与肩背之膂筋，其气主寒。暴风东北方来，其伤人也，内舍于大肠，外在两胁腋骨下及肢节，其气主温。暴风东方来，其伤人也，内舍于肝，外在筋纽，其气主湿。暴风东南方来，其伤人也，内舍于胃，外在肌肉，其气主重着。言风而雨概之矣。岐伯曰；人见风辄病者，岂皆太乙之移日乎。执，太乙以占风，执八风以治病，是泥于论风也。夫百病皆始于风，人之气血虚馁，风乘虚辄入矣。何待太乙居宫哉。
陈士铎曰：人病全不在大乙，说得澹而有味。
亲阳亲阴篇
风后问于歧伯曰：风与寒异乎?岐伯曰：异也。曰：何异乎?岐伯曰：风者八风也，寒者寒气也，虽凤未有不寒者，要之风各异也。风后曰：风与寒有异，入人脏腑亦有异乎?岐伯曰：风入风府，寒不入风府也。风后曰：其义何居?岐伯曰：风，阳邪；寒，阴邪。阳邪主降，阴邪主升。主降者由风府之穴而入，自上而下也。主升者不由风府，由脐之穴而入，自下而上也。风后曰：阴邪不从风府入，从何穴而入乎?岐伯曰；风府之穴，阳经之穴也。脐之穴，阴经之穴也。阳邪从阳而入，故风入风门也，阴邪从阴而入，故寒入脐也。阳亲阳，阴亲阴，此天地自然之道也。风后曰：风穴招风，寒穴招寒，风门，风穴也，宜风之入矣，脐非寒穴也，何寒从脐入乎?岐伯曰：脐非寒穴，通于命门，命门火旺，则寒不能入，命门火衰，则腹内阴寒，脐有不寒者乎。阴寒之邪，遂乘虚寒之隙，夺脐而入矣，奚论寒穴哉。风后曰：善。
陈士铎曰：阳邪入风府，阴邪入脐，各有道路也。
异传篇
雷公问曰：各脏腑之病皆有死期，有一日即死者，有二三日死者，有四五日死者，有五六日至十余日死者，可晰言之乎?岐伯曰：病有传经不传经之异，故死有先后也。雷公曰：请问传经。岐伯曰：邪自外来，内入脏腑，必传经也。雷公曰：请问不传经。岐伯曰：正气虚自病，则不传经也．雷公曰：移寒移热，即传经之谓乎?岐伯曰；移即传之义，然移缓传急。雷公曰：何谓乎?岐伯曰：移者脏腑自移。传者邪不欲在此腑而传之彼脏也。故移之势缓而凶传之势急而暴，其能杀人则一也。雷公曰：其传经杀人若伺?岐伯曰：邪入于心，一日死，邪入于肺三日，传于肝四日，传于脾五日，传于胃十日死，邪入于肝三日，传于脾五日，传于胃十日，传于肾又三日，邪散而愈，否则死。邪入于脾一日，传于胃二日，传于肾三日，传于膀胱十四日，邪散而愈，否则死。邪入于胃五日，传于肾八日，传于膀胱又五日，传于小肠又二日，传于心则死。邪入于肾三日，传于膀胱又三日，传于小肠又三日，传于心则死。邪入苎膀胱五日，传于肾又一日，传于小肠又一日，传于心则死。邪入于胆五日，传于肺又五日，传于肾又五日，传于心则死。邪入于三焦一日，传于肝三日，传于心则死。邪入于胞络一日，传于胃二日，传于胆三日，传于脾四日，传于肾五日，传于肝不愈，则再传，再传不愈则死。邪入于小肠一日，传于膀胱二日，传于肾三日，传于包络四日，传于胃五日，传于脾六日，传于肺七日，传于肝八日，传于胆九日，传于三焦十日，传于大肠十一日，复传于肾，如此再传不已则死。邪入于大肠一日，传于小肠二日，传于三焦三日，传于肺四日，传于脾五日，传于肝六日，传于肾七日，传于心则死。不传心仍传小肠，则生也。邪入于胆，往往不传，故无死期可定。然邪入于胆，往往如见鬼神，有三四日即死者，此热极自焚也，雷公曰：善。
陈士铎曰；移缓传急，确有死期可定，最说得妙。
伤寒知变篇
雷公问曰：伤寒一日，巨阳受之，何以头项痛，腰脊强也?岐伯曰：巨阳者，足太阳也。其脉起于目内眦，上额，交巅入络脑，还出别下项，循肩膊内，挟脊，抵腰中，寒邪必先入于足太阳之经，邪入足太阳，则太阳之经脉不通，为寒邪所据，故头项痛，腰脊强也。雷公曰：二日阳明受之，宜身热、目疼，鼻干、不得卧矣。而头项痛，腰脊强又何故欤?岐伯曰：此巨阳之余邪未散也。雷公曰：太阳之邪未散宜不入阳明矣。岐伯曰：二日则阳明受之矣。因邪留恋太阳，未全入阳明，故头项尚痛，腰脊尚强，非二日阳明之邪全不受也。雷公曰：三日少阳受之，宜胸胁痛、耳聋矣。邪宜出阳明矣。既不入少阳，而头项、腰脊之痛与强，仍未除者又何故欤?岐伯曰：此邪不欲传少阳，转回于太阳也。雷公曰：邪传少阳矣，宜传入于三阴之经，何以三日之后，太阳之症仍未除也?岐伯曰：阳经善变，且太阳之邪与各经之邪不同。各经之邪循经而入。太阳之邪出入自如，有入有不尽入也。惟不尽入，故虽六七日而其症未除耳。甚至七日之后，犹然头项痛、腰脊强，此太阳之邪乃原留之邪，非从厥阴复出，传之足太阳也。雷公曰：四日太阴受之，腹满嗌干。五日，少阴受之，口干舌燥。六日厥阴受之，烦满囊缩。亦有不尽验者何也?岐伯曰：阴经不变，不变而变者，邪过盛也。雷公曰：然则三阳三阴之经皆善变也。变则不可以日数拘矣。岐伯曰：日数者盲其常也。公问者言其变也。变而不失其常则变则可生，否则死矣。雷公曰：两感于寒者变乎?岐伯曰：两感者，越经之传也，非变也。
陈士铎曰；伤寒之文，世人不知，读此论人能悟否，无奈治伤寒者不能悟也。
伤寒同异篇
雷公问于岐伯曰：伤寒之病多矣，可悉言之乎?岐伯曰：伤寒有六，非冬伤于寒者，举不得谓伤寒也。雷公曰：请言其异。岐伯曰：有中风，有中暑，有中热，有中寒，有中湿，有中疫，其病皆与伤寒异。伤寒者，冬月感寒，邪入营卫，由腑而传于脏也。雷公曰：暑热之症，感于夏，不感于三时，似非伤寒矣。风寒湿疫，多感于冬日也，何以非伤寒乎?岐伯曰：百病皆起于风。四时之风，每直中于脏腑，非若传经之寒，由浅而深入也。寒之中人，自在严寒，不由营卫直入脏腑，是不从皮肤渐进，非传经之伤寒也．水王于冬，而冬日之湿，反不深入，以冬令收藏也，他时则易感矣。疫来无方，四时均能中疫，而冬疫常少二症，俱不传经，皆非伤寒也。雷公曰：寒热之不同也，何热病亦谓之伤寒乎?岐伯曰：寒感于冬，则寒必变热，热变于冬，则热即为寒，故三时之热病不可谓寒，冬日之热病不可谓热，是以三时之热病不传经，冬日之热病必传经也。雷公曰：热病传经，乃伤寒之类也，非正伤寒也，何天师著《素问》，有热病传经之文，而伤寒反无之，何也?岐伯曰：类宜辩而正不必辩也。知类即知正矣。雷公曰：善。
陈士铎曰：伤寒必传经，断在严寒之时，非冬日伤寒举不可谓伤寒也。 辩得明说得出。
风寒殊异篇
风后问于岐伯曰；冬伤于寒与春伤于寒有异乎?岐伯曰；春伤于寒者风也，非寒也。风后曰：风、即寒也，何异乎?岐伯曰：冬日之风则寒，春日之风则温，寒伤深，温伤浅，伤深者入少阳而传里，伤浅者入少阳而出表，故异也。风后曰：传经乎?岐伯曰：伤冬日之风则传，伤春日之风则不传也。风后曰：其不传何也?岐伯曰：伤浅者，伤在皮毛也。皮毛属肺，故肺受之不若伤深者入于营卫也。风后曰：春伤于风；，头痛鼻塞，身亦发热，与冬伤于寒者何无异也?岐伯曰：风入于肺，鼻为之不利，以鼻主肺也。肺既受邪，肺气不宣，失清肃之令，必移邪而入于太阳矣，膀胱畏。邪，坚闭其经，水道失行，水不下泄，火乃炎上，头即痛矣。夫头乃阳之首也，既为邪火所据，则一身之真气皆与邪争，而身乃热矣。风后曰：肺为胃之子，肺受邪，宜胃来援，何以邪入肺而恶热，口渴之症生，岂生肺者转来刑肺乎?岐伯曰：胃为肺之母，见肺子之寒，必以热救之，夫胃之热，心火生之也，胃得心火之生则胃土过旺，然助胃必克肺矣。火能刑金，故因益而反损也。风后曰：呕吐者何也?岐伯曰：此风伤于太阴也。风在地中，土必震动，水泉上溢则呕吐矣，散风而土自安也。风后曰：风邪入太阳，头痛何以有痛不痛之殊也了岐伯曰：肺不移风于太阳，则不痛耳。风后曰：风不入于太阳，头即不痛乎?岐伯曰：肺通于鼻，鼻通于脑，风入于肺，自能引风入脑而作头痛，肺气旺则风入于肺而不上走于脑，故不痛也。风后曰：春伤于风，往来寒热，热结于里何也?岐伯曰：冬寒入于太阳，久则变寒，春风入于太阳，久则变热，寒则动传于脏，热则静结于腑，寒在脏则阴与阳战而发热，热在腑则阳与阴战而发寒，随脏腑之衰旺，分寒热之往来也。风后曰：伤风自汗何也?岐伯曰：伤寒之邪，寒邪也。伤风之邪，风邪也。寒邪入胃，胃恶寒而变热，风邪入胃，胃喜风而变温，温则不大热也，得风以扬之，火必外泄，故汗出矣。风后曰：春伤于风，下血谵语，一似冬伤于寒之病何也?岐伯曰：此热入血室，非狂也。伤于寒者，热自入于血室之中，其热重伤于风者，风祛热入于血室之内，其热轻也。风后曰：谵语而潮热者何也?岐伯曰：其脉必滑者也。风后曰：何也?岐伯曰：风邪入胃，胃中无痰则发大热，而谵语之声高。
胃中有痰则发潮热，而谵语之声低。潮热发谵语，此痰也。滑者，痰之应也。风后曰：春伤于风，发厥、心下悸，何也?岐伯曰：伤于寒者，邪下行，伤于风者，邪上冲也。寒乃阴邪，阴则走下，风乃阳邪，阳则升上。治寒邪先定厥，后定悸，治风邪先定悸，后定厥，不可误也。风后曰：伤于风而发热如见鬼者，非狂乎?岐伯曰：狂乃实邪，此乃虚邪也。实邪从太阳来也，邪炽而难遏；虚邪从少阴来也，邪旺而将衰。实邪火逼心，君而外出，神不守于心也。虚邪火引肝，魂而外游，魄不守于肺也。风后曰：何论之神乎，吾无测师矣。
陈士铎曰：风与寒殊，故论亦殊，人当细观之。
阴寒格阳篇
Shao Yu asked Qibo, "Are the Eight Winds divided into the four seasons of Spring, Summer, Autumn, and Winter, corresponding to the four directions of East, West, South, and North?" Qibo replied, "Yes." Shao Yu said, "The four directions do not contain only four winds; combined with the four seasons, there are eight winds, yet this is insufficient to encompass all winds." Qibo said, "Winds are not limited to eight, but the Eight Winds are indeed sufficient to categorize the primary winds." Shao Yu asked, "What do you mean?" Qibo explained, "Wind coming from the East carries the Qi of Spring. Wind from the Southeast carries the Qi of Spring combined with that of Summer. Wind from the South carries the Qi of Summer. Wind from the Southwest carries the Qi of Summer combined with that of Autumn. Wind from the West carries the Qi of Autumn. Wind from the Northwest carries the Qi of Autumn combined with that of Winter. Wind from the North carries the Qi of Winter. Wind from the Northeast carries the Qi of Winter combined with that of Spring. This constitutes the Eight Winds through the combination of direction and season." Shao Yu asked, "Do the Eight Winds have specific names?" Qibo replied, "The East Wind is called He Feng (Gentle Wind); the Southeast Wind, Xun Feng (Warm Wind); the South Wind, Re Feng (Hot Wind); the Southwest Wind, Wen Feng (Mild Wind); the West Wind, Shang Feng (Autumn Wind); the Northwest Wind, Liang Feng (Cool Wind); the North Wind, Han Feng (Cold Wind); and the Northeast Wind, Yin Feng (Yin Wind). These names also arise from combining direction and season." Shao Yu asked, "How do they manifest as diseases?" Qibo answered, "He Feng damages the Liver, manifesting externally in the sinews. Xun Feng damages the Stomach, manifesting externally in the muscles. Re Feng damages the Heart, manifesting externally in the vessels. Wen Feng damages the Spleen, manifesting externally in the abdomen. Shang Feng damages the Lungs, manifesting externally in the skin. Liang Feng damages the Bladder, manifesting externally in Ying and Wei. Han Feng damages the Kidneys, manifesting externally in the bones. Yin Feng damages the Large Intestine, manifesting externally in the chest and hypochondrium. This reflects the mutual resonance between direction, season, and Zang-Fu organs. However, if the internal Zang-Fu organs are deficient, the Eight Winds can invade; where pathogenic factors gather, Zheng Qi must be deficient. This is not empty talk." Shao Yu asked, "What about people whose Zang-Fu are not deficient yet are invaded by the Eight Winds?" Qibo replied, "This refers to sudden attacks by violent winds, which may resolve spontaneously without treatment."
Chen Shiduo commented: The arrival of the Eight Winds constitutes external contraction. External contractions occur due to internal invitation; thus, treating the interior causes external pathogens to dissipate naturally. If the pathology originates purely externally, specific treatment may not be necessary.
Tai Yi Chapter
Feng Hou asked Qibo, "Can the Eight Winds be used to prognosticate the auspiciousness or inauspiciousness of diseases?" Qibo replied, "The principles of Heaven and Humanity are one; thus, they can be predicted and judged." Feng Hou asked, "Why are some predictions inaccurate?" Qibo answered, "Some are accurate, others are not; this depends on human affairs. Heaven is not unprognosticable." Feng Hou said, "Please explain fully." Qibo stated, "The auspiciousness or inauspiciousness of the Eight Winds can be assessed at any time and day. For instance, wind from the East is favorable during Yin, Mao, and Chen hours; otherwise, it is unfavorable, leading to disease. Wind from the North is favorable during Shen, You, and Xu hours; otherwise, it is unfavorable, leading to disease. Wind from the South is favorable during Si, Wu, and Wei hours; otherwise, it is unfavorable, leading to disease. Wind from the North [Note: Text implies a specific directional correspondence] is favorable during Hai, Zi, and Chou hours; otherwise, it is unfavorable, leading to disease." Feng Hou said, "I have heard that ancient wind divination primarily relied on Tai Yi days." The Heavenly Master [Qibo] said, "There is no day or hour unsuitable for divination; perhaps it cannot serve as a strict standard." Qibo replied, "Divining wind based on Tai Yi days determines whether the prognosis will be accurate." Feng Hou said, "Abandoning Tai Yi days to prognosticate auspiciousness or inauspiciousness might result in more inaccuracies." Qibo asked, "Why do you trust Tai Yi so deeply?" Feng Hou explained, "When Tai Yi shifts days, Heaven responds with wind and rain. Harmonious wind and rain bring peace and fewer diseases; violent wind and rain cause labor and more diseases. Changes in Tai Yi on the Winter Solstice predict matters concerning the Ruler. Changes on the Spring Equinox concern the Chancellor. Changes on the Central Palace day concern officials. Changes on the Autumn Equinox concern generals. Changes on the Summer Solstice concern the common people. 'Changes' refer to Tai Yi residing in the Five Palaces encountering abnormal winds. Prognostication follows their respective dominions: generation brings auspiciousness, overcoming brings inauspiciousness, with few exceptions." Qibo said, "Please describe violent wind and rain." Feng Hou explained, "Violent wind from the South enters internally to the Heart and externally affects the vessels; its nature is Hot. Violent wind from the Southwest enters internally to the Spleen and externally affects the muscles; its nature is Weak. Violent wind from the West enters internally to the Lungs and externally affects the skin; its nature is Dry. Violent wind from the Northwest enters internally to the Small Intestine and externally affects the Hand-Taiyang vessel; if the vessel severs, blood overflows; if blocked, stagnation occurs, leading to sudden death; its nature is Cold/Clear. Violent wind from the North enters internally to the Kidneys and externally affects the bones and the Du muscle of the shoulder and back; its nature is Cold. Violent wind from the Northeast enters internally to the Large Intestine and externally affects the hypochondrium, axilla, lower ribs, and joints; its nature is Warm. Violent wind from the East enters internally to the Liver and externally affects the sinews; its nature is Damp. Violent wind from the Southeast enters internally to the Stomach and externally affects the muscles; its nature is Heavy/Stagnant. Thus, discussing wind encompasses rain." Qibo asked, "When people fall ill upon encountering wind, is it always due to Tai Yi shifting days?" Feng Hou replied, "Relying solely on Tai Yi for wind divination and on the Eight Winds for treatment is being rigidly attached to wind theory. All diseases begin with wind; when Human Qi and Blood are deficient, wind invades due to deficiency. Why wait for Tai Yi to reside in the palaces?"
Chen Shiduo commented: Human illness has nothing to do with Tai Yi; this statement is profound and meaningful.
Feng Hou asked Qibo, "Are Wind and Cold different?" Qibo replied, "Yes." Feng Hou asked, "How?" Qibo said, "Wind refers to the Eight Winds, while Cold refers to Cold Qi. Although wind is never without cold, the winds themselves vary." Feng Hou asked, "Since Wind and Cold differ, does their entry into the Zang-Fu organs also differ?" Qibo replied, "Wind enters the Fengfu acupoint, but Cold does not." Feng Hou asked, "What is the rationale?" Qibo explained, "Wind is a Yang Pathogen; Cold is a Yin Pathogen. Yang pathogens descend; Yin pathogens ascend. Descending pathogens enter via the Fengfu acupoint, moving from top to bottom. Ascending pathogens do not pass through Fengfu but enter via the umbilical acupoint, moving from bottom to top." Feng Hou asked, "If Yin pathogens do not enter via Fengfu, from which acupoint do they enter?" Qibo replied, "Fengfu is an acupoint of the Yang meridians. The umbilicus is an acupoint of the Yin meridians. Yang pathogens enter through Yang channels, so Wind enters Fengmen. Yin pathogens enter through Yin channels, so Cold enters the umbilicus. Yang attracts Yang, Yin attracts Yin; this is the natural way of Heaven and Earth." Feng Hou asked, "Wind acupoints attract wind, and Cold acupoints attract Cold. Fengmen is a wind acupoint, suitable for wind entry. The umbilicus is not a cold acupoint; why does Cold enter there?" Qibo replied, "Although the umbilicus is not inherently a cold acupoint, it connects to Mingmen (Gate of Life). If Mingmen Fire is vigorous, Cold cannot enter. If Mingmen Fire declines, internal abdominal Yin-Cold arises, making the umbilicus susceptible to Cold. Yin-Cold pathogens take advantage of this deficiency and invade through the umbilicus, regardless of whether it is technically a 'cold acupoint.'" Feng Hou said, "Excellent."
Chen Shiduo commented: Yang pathogens enter Fengfu, and Yin pathogens enter the umbilicus; each has its own pathway.
Yi Zhuan Chapter
Lei Gong asked, "Each Zang-Fu organ's disease has a specific time of death: some die within one day, some in two to three days, some in four to five days, and some in five to ten or more days. Can you clarify this?" Qibo replied, "Diseases differ in whether they transmit along meridians; thus, death occurs at different times." Lei Gong asked, "Please explain meridian transmission." Qibo said, "Pathogens coming from outside and entering the Zang-Fu organs necessarily transmit along meridians." Lei Gong asked, "What about non-transmission?" Qibo replied, "When Zheng Qi is deficient and self-disease occurs, there is no meridian transmission." Lei Gong asked, "Is 'shifting Cold' or 'shifting Heat' what is meant by transmission?" Qibo replied, "'Shifting' implies transmission, but shifting is slow while transmission is rapid." Lei Gong asked, "What do you mean?" Qibo explained, "Shifting refers to the Zang-Fu organs themselves transferring the condition. Transmission refers to the pathogen unwilling to remain in one Fu organ and moving to another Zang organ. Thus, shifting is slow and insidious, while transmission is rapid and violent; both can be fatal." Lei Gong asked, "What is the pattern of transmission causing death?" Qibo detailed various sequences: Pathogen entering the Heart causes death in one day. Entering the Lung causes death in three days, transmitting to the Liver on the fourth, the Spleen on the fifth, and the Stomach on the tenth. Entering the Liver causes death in three days, transmitting to the Spleen on the fifth, the Stomach on the tenth, and the Kidney after three more days; if the pathogen disperses, recovery occurs, otherwise death. Entering the Spleen causes death in one day, transmitting to the Stomach on the second, the Kidney on the third, and the Bladder on the fourteenth; recovery if dispersed, otherwise death. Entering the Stomach causes death in five days, transmitting to the Kidney on the eighth, the Bladder after five more days, the Small Intestine after two more days, and the Heart leads to death. Entering the Kidney causes death in three days, transmitting to the Bladder after three days, the Small Intestine after three more days, and the Heart leads to death. Entering the Bladder causes death in five days, transmitting to the Kidney after one day, the Small Intestine after one more day, and the Heart leads to death. Entering the Gallbladder causes death in five days, transmitting to the Lungs after five days, the Kidneys after five more days, and the Heart leads to death. Entering the Sanjiao causes death in one day, transmitting to the Liver after three days, and the Heart leads to death. Entering the Bao Luo (Pericardium/uterus) causes death in one day, transmitting to the Stomach on the second, the Gallbladder on the third, the Spleen on the fourth, the Kidney on the fifth, and the Liver; if unresolved, it transmits again, and if still unresolved, death ensues. Entering the Small Intestine causes death in one day, transmitting to the Bladder on the second, the Kidney on the third, the Bao Luo on the fourth, the Stomach on the fifth, the Spleen on the sixth, the Lungs on the seventh, the Liver on the eighth, the Gallbladder on the ninth, the Sanjiao on the tenth, the Large Intestine on the eleventh, and then back to the Kidney; continuous cycling leads to death. Entering the Large Intestine causes death in one day, transmitting to the Small Intestine on the second, the Sanjiao on the third, the Lungs on the fourth, the Spleen on the fifth, the Liver on the sixth, the Kidney on the seventh, and the Heart leads to death. If it does not transmit to the Heart but continues to the Small Intestine, survival is possible. Pathogens entering the Gallbladder often do not transmit, so no fixed death date exists. However, Gallbladder invasion often presents with hallucinations ('seeing ghosts'); some die in three to four days due to extreme heat consuming the body. Lei Gong said, "Excellent."
Chen Shiduo commented: "Shifting is slow, transmission is rapid"; having a definite death date is truly insightful.
Shanghan Zhi Bian Chapter
Lei Gong asked, "On the first day of Shanghan (Cold Damage), the Juyang (Greater Yang) channel is affected. Why does this cause headache, stiff neck, and rigidity of the waist and spine?" Qibo replied, "Juyang refers to the Foot-Taiyang channel. Its vessel originates at the inner canthus, ascends to the forehead, crosses the vertex, enters the brain, emerges to descend behind the neck, runs along the medial shoulder blade, flanks the spine, and reaches the loins. Cold pathogens must first enter the Foot-Taiyang channel. Once inside, the Taiyang vessel becomes obstructed and occupied by cold, causing headache, stiff neck, and spinal rigidity." Lei Gong asked, "On the second day, the Yangming channel is affected, presenting with fever, eye pain, dry nose, and insomnia. Why do headache and spinal rigidity persist?" Qibo replied, "This is residual pathogen from the Juyang channel that has not yet dissipated." Lei Gong asked, "If the Taiyang pathogen remains, should it not enter Yangming?" Qibo replied, "By the second day, Yangming is affected. Because the pathogen lingers in Taiyang and has not fully entered Yangming, headache and stiffness persist. This does not mean Yangming is unaffected on the second day." Lei Gong asked, "On the third day, Shaoyang is affected, presenting with hypochondriac pain and deafness. The pathogen should exit Yangming. Since it does not enter Shaoyang, why do head/neck and spinal symptoms persist?" Qibo replied, "The pathogen refuses to transmit to Shaoyang and returns to Taiyang." Lei Gong asked, "If the pathogen transmits to Shaoyang, shouldn't it move to the Three Yin channels? Why do Taiyang symptoms persist after three days?" Qibo replied, "Yang channels are prone to change. Moreover, Taiyang pathogens differ from those of other channels. Other pathogens follow the meridians strictly. Taiyang pathogens move freely, sometimes entering partially. Because entry is incomplete, symptoms may persist for six or seven days. Even after seven days, persistent headache and stiffness indicate original Taiyang pathogens, not a recurrence from Jueyin transmitting back to Foot-Taiyang." Lei Gong asked, "On the fourth day, Taiyin is affected (abdominal fullness, dry throat). On the fifth, Shaoyin (dry mouth, parched tongue). On the sixth, Jueyin (restlessness, retraction of the genitals). Why are these not always accurate?" Qibo replied, "Yin channels do not typically change; variations occur only when pathogens are excessive." Lei Gong concluded, "So both Yang and Yin channels are variable; thus, days cannot rigidly constrain the progression." Qibo replied, "Days represent the norm. You ask about variability. If variability adheres to the norm, life is possible; otherwise, death ensues." Lei Gong asked, "Does 'Liang Gan' (Double Exposure to Cold) involve variability?" Qibo replied, "Liang Gan is transmission across channels, not variability."
Chen Shiduo commented: Most people do not understand Shanghan texts. Will readers grasp this argument? Unfortunately, practitioners of Shanghan fail to comprehend it.
Shanghan Tong Yi Chapter
Lei Gong asked Qibo, "There are many types of Shanghan; can you enumerate them?" Qibo replied, "There are six types of Shanghan. Only those contracted in winter from cold qualify as true Shanghan." Lei Gong asked, "Explain the differences." Qibo said, "There are Zhong Feng (Wind Strike), Zhong Shu (Heat Stroke), Zhong Re (Heat Strike), Zhong Han (Cold Strike), Zhong Shi (Damp Strike), and Zhong Yi (Epidemic Strike). These differ from Shanghan. Shanghan is contracting cold in winter, where pathogens enter Ying and Wei, transmitting from Fu to Zang." Lei Gong asked, "Summer-heat patterns occur in summer, not the other three seasons, so they seem unrelated to Shanghan. Wind, cold, damp, and epidemics often occur in winter; why are they not Shanghan?" Qibo replied, "All diseases originate from wind. Seasonal winds often strike the Zang-Fu directly, unlike transmitted-cold which progresses from superficial to deep. Cold striking humans occurs in severe cold, bypassing Ying-Wei to enter Zang-Fu directly, rather than advancing gradually from the skin; thus, it is not transmitted Shanghan. Water dominates in winter, yet winter dampness does not penetrate deeply because winter is a time of storage. In other seasons, dampness is easier to contract. Epidemics come unpredictably and can affect any season, though winter epidemics are rare. Neither of these conditions involves meridian transmission, so they are not Shanghan." Lei Gong asked, "Given the difference between Cold and Heat, why is Heat Disease also called Shanghan?" Qibo replied, "Cold contracted in winter transforms into Heat. Heat contracted in winter is considered Cold. Therefore, Heat diseases in the other three seasons cannot be called Cold, and Heat diseases in winter cannot be called Heat. Consequently, Heat diseases in other seasons do not transmit along meridians, while Heat diseases in winter must transmit." Lei Gong asked, "Heat disease transmission belongs to the category of Shanghan, but is not true Shanghan. Why does the Heavenly Master's *Suwen* mention Heat disease transmission, but not Shanghan?" Qibo replied, "Categories should be distinguished, but the 'True' need not be. Knowing the category implies knowing the True." Lei Gong said, "Good."
Chen Shiduo commented: Shanghan definitely involves transmission, determined during severe cold. It does not mean all winter Shanghan is invalid. The distinction is clear and well-explained.
Feng Han Shu Yi Chapter
Feng Hou asked Qibo, "Is spring cold damage different from winter cold damage?" Qibo replied, "Spring cold damage is Wind, not Cold." Feng Hou asked, "Wind is Cold; how are they different?" Qibo explained, "Winter wind is Cold; Spring wind is Warm. Cold injuries are deep; Warm injuries are shallow. Deep injuries enter Shaoyang and transmit inward; shallow injuries enter Shaoyang and emerge outward. Hence, they differ." Feng Hou asked, "Do they transmit along meridians?" Qibo replied, "Winter wind transmits; Spring wind does not." Feng Hou asked, "Why does Spring wind not transmit?" Qibo replied, "Shallow injury affects the skin and hair. Skin and hair belong to the Lungs. Thus, Lung involvement differs from deep injury affecting Ying and Wei." Feng Hou asked, "Spring wind causes headache, nasal congestion, and fever, similar to winter cold. What is the difference?" Qibo explained, "Wind entering the Lungs obstructs the nose, as the nose governs the Lungs. With Lung pathogen obstruction, Lung Qi fails to diffuse, losing its clearing and descending function. The pathogen shifts to the Taiyang channel. The Bladder fears the pathogen, closing its vessel firmly. Water pathways fail, water does not drain downward, and Fire flares upward, causing headache. The head is the summit of Yang; once occupied by pathogenic Fire, the body's True Qi battles the pathogen, causing fever." Feng Hou asked, "The Lung is the Son of the Stomach. If the Lung is diseased, the Stomach should assist. Why does Lung pathogen cause aversion to heat and thirst? Does the generator punish the generated?" Qibo replied, "The Stomach is the Mother of the Lung. Seeing the Lung (Son) suffer Cold, the Stomach uses Heat to rescue it. Stomach Heat is generated by Heart Fire. When Stomach receives Heart Fire, Stomach Earth becomes excessive. Assisting the Stomach inevitably overcomes the Lung. Fire punishes Metal; thus, supplementation causes damage." Feng Hou asked, "What causes vomiting?" Qibo replied, "This is Wind injuring the Taiyin. Wind moves within the Earth element, causing vibration. Water springs overflow upward, causing vomiting. Dispersing the Wind calms the Earth." Feng Hou asked, "When Wind pathogen enters Taiyang, why is there variation in headache presence?" Qibo replied, "If the Lung does not shift Wind to Taiyang, there is no pain." Feng Hou asked, "If Wind does not enter Taiyang, is there no headache?" Qibo replied, "The Lung connects to the nose, and the nose to the brain. Wind entering the Lung draws Wind into the brain, causing headache. If Lung Qi is robust, Wind entering the Lung does not ascend to the brain, so there is no pain." Feng Hou asked, "Spring wind causes alternating chills and fever, with Heat binding internally. Why?" Qibo replied, "Winter Cold entering Taiyang eventually transforms into Cold; Spring Wind entering Taiyang eventually transforms into Heat. Cold moves and transmits to Zang; Heat stays and binds in Fu. Cold in Zang causes Yin-Yang battle resulting in fever. Heat in Fu causes Yang-Yin battle resulting in chills. Alternating chills and fever depend on the decline or prosperity of the Zang-Fu." Feng Hou asked, "Why does Wind injury cause spontaneous sweating?" Qibo replied, "Shanghan involves Cold pathogen; Shangfeng involves Wind pathogen. Cold entering the Stomach makes the Stomach dislike Cold, transforming into Heat. Wind entering the Stomach makes the Stomach like Wind, transforming into Warmth. Warmth is not intensely hot. With Wind stirring, Fire escapes outward, causing sweating." Feng Hou asked, "Spring wind causes bloody stool and delirium, resembling winter cold damage. Why?" Qibo replied, "This is Heat entering the Blood Chamber, not Mania. In cold injury, Heat enters the Blood Chamber heavily. In wind injury, Wind expels Heat into the Blood Chamber lightly." Feng Hou asked, "Why delirium with tidal fever?" Qibo replied, "The pulse must be Slippery." Feng Hou asked, "Why?" Qibo replied, "Wind entering the Stomach: if no Phlegm, intense Heat arises, and delirium voice is loud. If Phlegm exists, Tidal Fever arises, and delirium voice is low. Tidal fever with delirium indicates Phlegm. Slippery pulse corresponds to Phlegm." Feng Hou asked, "Spring wind causes Jue (collapse) and palpitations. Why?" Qibo replied, "Cold injury causes pathogen to descend; Wind injury causes pathogen to rush upward. Cold is Yin, moving downward. Wind is Yang, ascending. Treating Cold pathogen: stabilize Jue first, then palpitations. Treating Wind pathogen: stabilize palpitations first, then Jue. Do not err." Feng Hou asked, "Wind injury causing fever with hallucinations—is this not Mania?" Qibo replied, "Mania is Excess Pathogen, originating from Taiyang; pathogen is fierce and hard to restrain. This is Deficient Pathogen, originating from Shaoyin; pathogen is strong but waning. Excess Pathogen: Fire forces Heart Fire outward, Spirit does not guard the Heart. Deficient Pathogen: Fire draws Liver Hun outward, Po does not guard the Lungs." Feng Hou said, "Your reasoning is divine; I cannot fathom your mastery."
Chen Shiduo commented: Wind and Cold are distinct, hence the discussion differs. One must observe carefully.
Yin Han Ge Yang Chapter