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The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: Wind is the chief of all diseases. It also states: Wind is agile in its movement and prone to frequent changes. Why is wind considered the chief of all diseases? The *Yijing* (Book of Changes) says: "Yuan" (the Origin/Beginning) is the leader of goodness. Approximately forty-five days after the Winter Solstice, at midnight, Shaoyang Qi (Lesser Yang Energy) rises, marking the beginning of Lichun (Start of Spring). Fifteen days before Lichun, during the transition from the Dahan (Great Cold) solar term, Jueyin Wind-Wood Qi governs. Its function is to vent the Yang Qi accumulated throughout the year, thereby distributing virtue and benevolence to nourish and generate all things. Thus, after a ruler has accomplished their merit, they establish rites and music, dance the Ba Yi (Eight Rows of Dancers), and disseminate the winds of the eight directions. This is what is meant by saying that when the four seasons are harmonious and the eight winds are regulated, people do not suffer premature death. Wind itself is not harmful; if a person's couli (pores/skin texture) is dense and their Jingqi (Essential Qi) is sufficient, how could they fall ill because of it! If this condition is not met, disease will arise. The means by which Heaven and Earth sustain life have become instruments of harm for humans; their grace is immense, yet their potential for harm is also widespread. Generally, the form of wind varies, and its effects differ. Spring wind blows upward from below; summer wind sweeps horizontally across the sky; autumn wind blows downward from above; winter wind scrapes along the ground. Regarding direction, there are four cardinal directions (East, South, West, North) and four intercardinal directions (Southeast, Southwest, Northwest, Northeast), which correspond to the four seasons and eight solar terms. At Lichun, wind arises from the Gen direction (Northeast corner), coming from the northeast, and is called Tiaofeng (Gentle Wind). Each of the eight solar terms sees wind arising from its corresponding direction, which is the normal pattern. However, if wind at Lichun arises from the Kun direction (Southwest), it is called Chongfeng (Clashing Wind) or Xu Xie Zei Feng (Empty Evil and Robber Wind), because it takes advantage of the emptiness of the Monthly Commander (Yue Jian), leading to pathological variations. Early spring wind carries the maternal Qi of Cold-Water; late spring wind carries the filial Qi of Fire-Heat; early summer wind retains residual Wood Qi while Flame-Fire gradually generates; midsummer (Changxia) wind carries Shu (Summer Heat) Qi, Dampness Qi, and Wood Qi (before entering the Wood Treasury); after heavy rain followed by sudden cooling, it carries Cold-Water Qi; during prolonged dry weather, as it approaches autumn, Dryness Qi prevails first. Thus, Changxia wind is comprehensive, and people may suffer from various diseases. Early autumn wind carries Dampness; late autumn wind combines with Cold-Water Qi, responding to Winter Qi. Early winter still combines with Dry-Metal Qi; deep winter is governed by Cold-Water Qi; late winter responds to the incoming Spring Wind-Wood Qi, causing kites to fly. Further deducing from Wu Yun Liu Qi (Five Movements and Six Qi): In years governed by Jia and Ji, wind often combines with Dampness; among the six Qi of a year, whatever Qi is added by the Ke Qi (Guest Qi), the wind also combines with that Qi to exert its influence. Therefore, without wind, Wu Yun Liu Qi cannot operate. Wind is the commander of the Six Qi and the leader of all diseases; hence it is called the chief of all diseases. How does its frequent change manifest? For example, in summer, an early south wind may shift shortly thereafter to west, then north, then east. When blowing from the south, the weather is clear and hot; when shifting from north to east, it brings rain and cold. All seasons have morning-to-evening changes, but they are not as frequent or obvious as in summer. Summer is termed "Zhang" (Growth) and "Hua" (Transformation) to promote the flourishing of all things, and diseases also flourish accordingly, as stated in the *Yinfu Jing*: "Harm arises from Grace." Regardless of the season, wind carries coolness because Wood considers Water its mother; transformation leads to heat because Wood generates Fire. Moreover, wind penetrates every minute detail and exists everywhere. If scholars can thoroughly observe the substance and function of wind, they will understand more than half of the pathogenesis of the Six Excesses (Liu Yin). Previous practitioners rigidly adhered to Guizhi Tang (Cinnamon Twig Decoction) as the ancestral formula for treating wind; later, they regarded Qianghuo (Notopterygii Rhizoma et Radix), Fangfeng (Saposhnikoviae Radix), Chaihu (Bupleuri Radix), and Gegen (Puerariae Lobatae Radix) as essential herbs for treating wind. Neither approach truly comprehends the nature of wind nor the profound essence of the *Neijing*. In the Shanghan Lun (Treatise on Cold Damage), Guizhi Tang treats wind combined with Cold, which is a modified method for treating wind. For wind not combined with Cold, one should follow the *Neijing*: "When wind invades internally, treat it with Acrid-Cool agents, assisted by Bitter-Sweet agents." This is the orthodox method for treating wind. Why is Acrid-Cool considered orthodox and Acrid-Warm considered modified? Wind belongs to Wood; Acrid-Cool belongs to Metal Qi; Metal controls Wood. As wind transforms and becomes hotter, Acrid-Cool and Bitter-Sweet agents transform into Cooling Qi.