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The *Neijing* states: Wind is the leader of all diseases. The nature of wind is light and agile, penetrating everywhere without exception; it easily invades humans and causes rapid onset of disease, thus being called the leader of a hundred diseases. In the human body, only when Wei Qi (Defensive Qi) can defend the exterior and Ying Blood (Nutritive Blood) can secure the interior, with dense Couli (interstices) and closed Maoqiao (pores), can evil winds and external pathogens fail to invade. Otherwise, once Zheng Qi (Upright Qi) becomes deficient, external wind takes advantage of gaps, entering from the exterior to the interior, causing the disease to progress from shallow to deep levels. If Wei Qi fails to defend the exterior, wind enters the muscles, resulting in numbness of the fingers and insensitivity of the muscles; this condition is named Zhong Luo (Stroke affecting the collaterals). If Ying Blood fails to secure the interior, wind enters the meridians, resulting in heaviness of the body and difficulty in walking; this condition is named Zhong Jing (Stroke affecting the channels). Proceeding deeper from here leads to Zhong Fu (Stroke affecting the fu organs). The fu refers to the Stomach fu organ. The Stomach is the head of the six fu organs, responsible for receiving and discharging. When wind enters the Stomach, Stomach fire flares up vigorously; the qi of food and drink fails to generate body fluids but instead transforms into phlegm-saliva. Phlegm rises with the fire, blocking the spiritual orifices, leading to coma and unconsciousness. Proceeding even deeper leads to Zhang Zang (Stroke affecting the zang organs). The zang refers to the Heart. The substance of the Heart is purely yang; the nature of wind is uplifting. Wind and fire harass upwards, scattering the Shen (Spirit), leading to an inability to speak due to tongue stiffness and drooling saliva. This is the sequence of progression from shallow to deep in the syndrome of Pian Ku (hemiplegia). Regarding treatment theories, Liu Hejian emphasized Fire, Li Dongyuan emphasized Qi, and Zhu Danxi emphasized Phlegm. This approach treats Fire, Qi, and Phlegm as primary, with Wind following them, thereby reversing the root and branch relationship. As criticized by Yu Jiayan, generally speaking, if a person has a predisposition to excess Fire, Qi, or Phlegm and then contracts Wind, the result is Wind-Fire, Wind-Qi, or Wind-Phlegm respectively. Wind is the primary cause, while Fire, Qi, and Phlegm combine and interact with Wind, clearly distinguishing root and branch. Only in the formula Hou Shi Hei San (Marquis Hou's Black Powder), specifically the section on "filling the empty orifices to block external wind," have later generations often misunderstood. They assumed that "empty orifices" referred only to the intestines and stomach. If the empty orifices of the intestines and stomach were blocked, food and water could not pass through, and how would the person survive? If有形 (solid) food and water can still be transported, why would无形 (formless) pathogenic wind be unable to move directly? There are countless such doubts. However, one overlooks that the *Neijing* explicitly states that evil harms the empty orifices. The term "empty orifices" here refers to Maoqiao (pores) and Couli (interstices). Therefore, in Hou Shi Hei San, astringent herbs such as Muli (Oyster Shell) and Fanshi (Alum) are used to make the Couli dense and the Maoqiao closed, akin to building city walls to block invaders when facing a sudden raid, preventing entry; it is not intended to block the empty orifices of the intestines and stomach. Due to a misunderstanding of the character "fill," the term "empty orifices" was also wrongly interpreted. Thus, a clear analysis is provided to dispel long-standing confusion. Furthermore, there is profound meaning in Hou Shi Hei San that has not yet been revealed, which I now wish to highlight. While using Muli and Fanshi as a blocking strategy is correct, the most crucial aspect lies in astringing and consolidating the Liver to prevent internal Liver Wind from stirring. By first eliminating the internal resonance, the danger of collusion is removed; even if external wind exists, isolated and unsupported, it will recede on its own. Thus, I reflect that the method to protect the Lingfu (residence of the Spirit) is none other than regulating the Spleen and Stomach to solidify the Middle Jiao. When Spleen Qi is vigorous, accumulated dampness is eliminated, and phlegm-qi does not arise; when Stomach Qi is harmonious, body fluids ascend, and deficiency fire naturally subsides. The general principle of treating disease exceeds nothing else. However, in sudden emergencies where the disease condition is critical, one must counteract and break the momentum; even potent and harsh preparations must be administered according to symptoms.