诸本无篇字。
太一（止）四十六日 张云。太一、北辰也。按西志曰。中宫天极星。其一明者。太一之常居也。
（案此出史记天官书）盖太者至尊之称。一者万数之始。为天元之主宰。故曰太一即北极也。北极居中不动。
而斗运于外。斗有七星。附者一星。自一至四为魁。自五至七为杓。斗杓旋指十二辰。以建时节。而北极统之。
故曰北辰。故云太一运璇玑以齐七政者。此之谓也。斗杓所指之辰。谓之月建。即气令所王之方。如冬至节月
建在正北。故云太一居叶蛰之宫。叶蛰、坎宫也。以周岁日数。分属八宫。则每宫得四十六日。惟干巽天门、
地户两宫。止四十五日。共纪三百六十六日。以尽一岁之数。后仿此。坎宫四十六日。主冬至、小寒、大寒三
节。倪昌世云。坎宫名叶蛰者。冬令主蛰封藏。至一阳初动之时。蛰虫始振。故名曰叶蛰。简案、易干凿度云。
太一取其数。以行九宫。郑玄注云。太一者北辰神名。居其所曰大帝。行八卦日辰之间曰太一。或曰天一出入
所游息。紫宫之外。其星因以为名。天一之行。犹天子巡狩方岳。人君亦从而巡省。每卒则复太
一行八卦之宫。每四季乃入于中央。知是太一行九宫。其说出于纬书也。后汉黄香作九宫赋。
明日居天留 张云。明日即上文四十六日之次日。谓起于四十七日也。后仿此。天留、艮宫也。主立
春、至雨水、惊蛰三节。其四十六日。太一之所移居也。连前共九十二日而止。倪云。艮宫名天留者。艮为山。
止而不动。因以为名。
明日居仓门 张云。仓门、震宫也。自九十三日起。当春分、清明、谷雨三节。共四十六日。至一百
三十八日而止。倪云。震宫名仓门者。仓、藏也。天地万物之气。收藏至东方春令而始震动开辟故名仓门。
明日居阴洛 诸本六、作五。据上文张注。此本误。当改。张云。阴洛、巽宫也。自一百三十九日起。
主立夏至、小满、芒种三节。共四十五日。至一百八十三日而止。倪云。巽宫名阴洛者。洛书以二四为肩。巽
宫位居东南而主四月。因以为名。
明日居天宫 张云。天宫、离宫也。主夏至、小暑、大暑三节。共四十六日。至二百二十九日而止。
倪云。离宫名天宫者。日月丽天。主离明在上之象。因以为名。
明日居玄委 张云。玄委、坤宫也。主立秋、至处暑、白露三节。共四十六日。至二百七十五日而止。
倪云。坤宫名玄委者。坤为地。玄、幽远也。委、随顺也。地道幽远柔顺。是以名之。
明日居仓果 张云。仓果、兑宫也。主秋分、至寒露、霜降三节。共四十六日。至三百二十一日而止。
倪云。兑宫名仓果者。果、实也。万物至秋而收藏成实。是以名之。
明日居新洛 诸本六、作五。据上文张注。此本说。当改。张云。新洛、干宫也。主立冬至小雪大雪
三节。共四
十五日。至三百六十六日。周一岁之全数而止。倪云。干宫名新洛者。新、始也。洛书戴九履一。一乃干之始
也。此九宫之位。应于八方。四时各随时而命名也。
太一日游（止）终而复始 马云。其太乙所游之日。假如冬至居叶蛰之宫。照图数所在之日。从一处至
九。冬至为一。立秋为二。春分为三。立夏为四。中央为五。立冬为六。秋分为七。立春为八。夏至为九。复
反于冬至之一。常如是轮之无已。终而复始。张云。此结上文而总其义也。太乙始于坎。终于干。乃八宫之日
也。八尽而九。则复反于一。而循环无已矣。然河图宫九。而此居惟八。盖中宫为太一所主。而临御乎八宫者
也。卢良侯云。此太一日游于九宫也。数所在日者。以所在之宫数。至九日而复反于本宫也。如居叶蛰之宫。
即从叶蛰之一处。一日而至天留。二日而至仓门。三日而至阴洛。四日而至天宫。五日而至中宫。六日而至玄
委。七日而至仓果。八日而至新洛。九日复反于叶蛰之宫。如居天留之宫。即从天留数至九日。而复反于天留
也。常如是无已。简案、此与马注异义。马则根据图解之。似是。
太一移日（止）多汗 张云。移日、交节过宫日也。节之前后。必有风雨应之。若当其日而风雨和调则吉。
故岁美民安少病也。汗、当作旱。志同。风雨先期而至。其气有余。故多雨。风雨后期而至。其气不足。故多旱。
占在君 张云。冬至为一岁之首。位在正北。君居宸极。南面而治。其象应之。故占在君。
占在相 张云。春分为卯之中。位在正东。相特文衡。职司教化。其象应春。故占在相。
占在吏 张云。中宫属土。王在四维。吏有分任。其象应之。故占在吏。简案、上文太一所移之日。但
八宫而无
居中央招摇之日。似可疑。然郑玄云。四季乃入中央。则四季每十八日在中宫也。张谓四维。盖指四季而言。
观下文注而可见耳。
占在将 张云。秋分为酉之中。位居正西。将在威武。职司杀伐。其象应秋。故占在将。
占在百姓 张云。夏至为午之中。位在正南。兆民众庶。如物蕃盛。其象应夏。故占在百姓。
五宫 马云。东南西北中央也。张云。言所重者。在子午卯酉四正之节。及中宫之应。即四季土王用
事之日是也。
病风折树木 志作疾风。注云。此太一出游之第一日。即移宫之第四十七日也。二至二分。乃阴阳
离合之候。中宫乃占八风之时。是以递居本宫之第一日。有变则占在君民将相也。疾风折木扬沙。暴戾之变气
也。张云。其病在风霾异常。折树木。扬沙石者。乃谓之变。否则非也。
所居之乡（止）此之谓也 张云。所居者。太一所居之乡也。如月建居子。风从北方来。冬气之正也。
月建居卯。风从东方来。春气之正也。月建居午。风从南方来。夏气之正也。月建居酉。风从西方来。秋气之
正也。四隅十二建。其气皆然。气得其正者。正气王也。故曰实风。所以能生长。养万物。冲者对冲也。后者
言其来之远。远则气盛也。如太一居子。风从南方来。火反胜也。太一居卯。风从西方来。金胜木也。太一居
午。风从北方来。水胜火也。太一居酉。风从东方来。木反胜也。气失其正者。正气不足。故曰虚风。所以能
伤人而主杀主害。最当避也。马云。按岁露篇。以太乙冬至居叶蛰宫。而风雨从南方来者为虚风。立春之日。
而风雨从西方来者为虚风。则此篇所谓从后来者为虚风。须知东以西与北为后。南以北与东为后。西以东与南
为后。北以
南与西为后也。
立于中宫 乃朝八风 张云。此正以明太一即北极也。盖中不立。则方隅气候皆不得其正。故太一
立于中宫。而斗建其外。然后可以朝八风。占吉凶。所谓北辰北极。天之枢纽者以此。楼氏云。中宫之日。立
春、立夏、立秋、立冬。四日属四维。中央之土也。中宫当作五宫。简案、白虎通云。八风者。所以象八卦。
阳生于五。极于九。五九四十五日变。变以为风。阴合阳以生风也。盖本篇之义。
大弱风 张云。此下皆言虚风伤人之为病。南方离、火宫也。凡热盛之方。风至必微。故曰大弱风。
其在于人。则火脏应之。内舍于心。外在于脉。其病为热。心病则包络在其中矣。
谋风 张云。西南方坤、土宫也。阴气方生。阳气犹盛。阴阳去就。若有所议。故曰谋风。其在于
人。则土脏应之。故内舍于脾。外在于肌。脾恶阴湿。故其气主为弱。
外在于肌 甲乙。肌下有肉字。是。
刚风 张云。西方兑、金宫也。金气刚劲。故曰刚风。其在于人。则金脏应之。内舍于肺。外在皮肤。
其病气主燥也。
折风 张云。西北方干、金宫也。金主折伤。故曰折风。凡风气伤人。南应在上。北应在下。故此小
肠手太阳经受病者。以小肠属丙。为下焦之火府。而干亥虚风。其冲在已也。然西方之金。其气肃杀。北方之
水。其气惨冽。西北合气。最伐生阳。故令人善暴死。
脉绝则溢 甲乙。溢、作泄。
大刚风 张云。北方坎、水宫也。气寒则风烈。故曰大刚风。其在于人。则水脏应之。内舍于肾。
外在于骨。肩
背膂筋。足太阳经也。言肾则膀胱亦在其中。而病气皆主寒也。
凶风 张云。东北方艮、土宫也。阴气未退。阳和未盛。故曰凶风。其在于人。则伤及大肠。以大
肠属庚。为下焦之金府。而艮寅虚风。其冲在申也。两胁腋骨下。大肠所近之位。肢节、手阳明脉气所及。
婴儿风 张云。东方震、木宫也。风生于东。故曰婴儿风。其在于人。则本脏应之。故病舍于肝。外
在筋纽。肝病则胆在其中矣。风本胜湿。而其气反为身湿者。以东南水乡。湿气所居。故东风多雨。湿征可见矣。
筋纽 简案、纽、筋所束也。说文。系也。一曰结而可解。博雅。束也。
弱风 张云。东南方巽、木宫也。气暖则风柔。故曰弱风。东南湿胜。挟木侮土。故其伤人。则内
舍于胃。外在肌肉。其病气主体重也。简案、本篇八风。与吕览淮南子所言各异。唯隋萧吉五行大义。引太公
兵书云。坎名大刚风。干名折风。兑名小刚风。艮名凶风。坤名谋风。巽名小弱风。震名婴儿风。离名大弱风。
大刚风者。太阴之气好杀。故刚。折风者。金强能摧折物也。小刚风者。亦金杀故也。凶风者。艮在鬼门凶害
之所也。谋风者。坤为地。太阴之本。多阴谋也。小弱风者。巽为长女。故称弱也。婴儿风者。震为长男。爱
之故曰儿。大弱风者。离为中女。又弱于长女也。大刚小刚客胜。大弱小弱主人胜。凶有凶害之事。谋有谋逆
之人。折为将死。婴儿风主人强。此并兵家观客主盛衰。候风所从来也。
三虚相搏（止）为痿 甲乙。两实一虚、作两虚一实。张云。乘年之衰。逢月之空。失时之和。是谓
三虚。两实一虚。
言三虚犯一。亦能为病。其病则或因淋雨。或因露风。而为寒热。或犯其雨湿之地而为痿皆一。虚之为病也。
三虚见岁露论。
为击仆偏枯矣 马云。击仆者。如击之而仆晕也。偏枯者。或左或右偏枯也。张云。击仆。为风所击而
仆倒也。然必犯三虚。而后为此病。则人之正气实者。邪不能伤可知矣。
The character "Pian" (Chapter) is absent in all versions.
Taiyi resides for forty-six days. Zhang Yin'an's commentary: Taiyi refers to the Beichen (North Star). According to Western astronomical records: Among the stars of the Central Palace (Tianji), the brightest one is the permanent residence of Taiyi. (Note: This originates from *Records of the Grand Historian: Treatise on Astronomy*). Generally, "Tai" denotes supreme honor, and "Yi" signifies the beginning of all numbers, serving as the master of Heavenly Origin; thus, it is said that Taiyi is the North Pole. The North Pole remains stationary in the center, while the Big Dipper rotates outside. The Big Dipper consists of seven stars, with one auxiliary star. Stars one to four form the "Kui" (Dipper Handle/Body), and stars five to seven form the "Biao" (Dipper Spoon). The spoon of the Big Dipper rotates to point at the Twelve Earthly Branches, establishing seasons and time, under the governance of the North Pole. Hence, it is called the Beichen. Therefore, saying that Taiyi rotates the Xuanji to harmonize the Seven Governments (Sun, Moon, and Five Planets) refers to this phenomenon. The earthly branch pointed to by the Big Dipper's spoon is called the "Yuejian" (Monthly Establishment), which is also the direction where the Qi reigns. For instance, during the Winter Solstice, the Yuejian is due North; thus, it is said that Taiyi resides in the Yezhe Palace. Yezhe corresponds to the Kan Palace. Distributing the total days of a year among the Eight Palaces yields forty-six days per palace. Only the Qian (Heaven Gate) and Xun (Earth Door) palaces have forty-five days each. Together, they account for three hundred and sixty-six days, completing the annual cycle. The following follows this pattern. The Kan Palace covers forty-six days, presiding over the three solar terms: Winter Solstice, Minor Cold, and Major Cold. Ni Changshi stated: The Kan Palace is named Yezhe because winter governs hibernation and storage. When Yang Qi begins to stir, hibernating insects start to move, hence the name Yezhe. Brief Note: *Yan Tie Lu* states that Taiyi takes its number to travel through the Nine Palaces. Zheng Xuan commented: Taiyi is the divine name of the North Star, residing in its place as the Great Emperor, and moving between the Eight Trigrams and days/hours as Taiyi. Or it is said that Tianyi travels and rests outside the Purple Palace, with stars named after it. The movement of Tianyi is like the Son of Heaven inspecting the four sacred mountains, and the ruler follows to inspect. Upon completion, it returns. Taiyi moves through the Eight Trigram Palaces, entering the Center every four seasons. It is known that Taiyi travels the Nine Palaces; this theory comes from the Apocrypha. Huang Xiang of the Later Han wrote the *Nine Palaces Rhapsody*.
On the next day, it resides in the Tianliu Palace. Zhang Yin'an's commentary: The next day refers to the day following the aforementioned forty-six days, starting from the forty-seventh day. The rest follows similarly. Tianliu corresponds to the Gen Palace. It presides over the three solar terms: Beginning of Spring, Rain Water, and Awakening of Insects. These forty-six days mark the period of Taiyi's relocation. Cumulatively, this amounts to ninety-two days. Ni Yun commented: The Gen Palace is named Tianliu because Gen represents the mountain, which stops and does not move, hence the name.
On the next day, it resides in the Cangmen Palace. Zhang Yin'an's commentary: Cangmen corresponds to the Zhen Palace. Starting from the ninety-third day, it corresponds to the three solar terms: Spring Equinox, Pure Brightness, and Grain Rain, totaling forty-six days, ending on the one hundred and thirty-eighth day. Ni Yun commented: The Zhen Palace is named Cangmen because "Cang" means storage. The Qi of heaven and earth and all things is stored until the Eastern spring season when it begins to vibrate and open up, hence named Cangmen.
On the next day, it resides in the Yinluo Palace. In various editions, the character "Liu" (Six) should be read as "Wu" (Five). Based on Zhang's previous commentary, this edition contains an error and should be corrected. Zhang Yin'an's commentary: Yinluo corresponds to the Xun Palace. Starting from the one hundred and thirty-ninth day, it presides over the three solar terms: Beginning of Summer, Grain Full, and Grain in Ear, totaling forty-five days, ending on the one hundred and eighty-third day. Ni Yun commented: The Xun Palace is named Yinluo because in the *Luoshu*, two and four are at the shoulders. Xun Palace is located in the southeast and governs the fourth month, hence the name.
On the next day, it resides in the Tiangong Palace. Zhang Yin'an's commentary: Tiangong corresponds to the Li Palace. It presides over the three solar terms: Summer Solstice, Minor Heat, and Major Heat, totaling forty-six days, ending on the two hundred and twenty-ninth day. Ni Yun commented: The Li Palace is named Tiangong because the sun and moon attach to the sky, reflecting the image of Li brightness being above, hence the name.
On the next day, it resides in the Xuanwei Palace. Zhang Yin'an's commentary: Xuanwei corresponds to the Kun Palace. It presides over the three solar terms: Beginning of Autumn, Limit of Heat, and White Dew, totaling forty-six days, ending on the two hundred and seventy-fifth day. Ni Yun commented: The Kun Palace is named Xuanwei because Kun represents the earth. "Xuan" means profound and distant; "Wei" means compliant and yielding. The way of the earth is profound, distant, soft, and yielding, hence the name.
On the next day, it resides in the Cangguo Palace. Zhang Yin'an's commentary: Cangguo corresponds to the Dui Palace. It presides over the three solar terms: Autumn Equinox, Cold Dew, and Frost Descent, totaling forty-six days, ending on the three hundred and twenty-first day. Ni Yun commented: The Dui Palace is named Cangguo because "Guo" means fruit. All things store and mature into fruits in autumn, hence the name.
On the next day, it resides in the Xinluo Palace. In various editions, the character "Liu" (Six) should be read as "Wu" (Five). Based on Zhang's previous commentary, the explanation in this edition should be corrected. Zhang Yin'an's commentary: Xinluo corresponds to the Qian Palace. It presides over the three solar terms: Beginning of Winter, Light Snow, and Heavy Snow, totaling forty-five days, ending on the three hundred and sixty-sixth day, completing the full count of the year. Ni Yun commented: The Qian Palace is named Xinluo because "Xin" means beginning. The *Luoshu* has nine at the top and one at the feet; one is the beginning of Qian. The positions of these Nine Palaces correspond to the Eight Directions, and the four seasons are named according to their respective times.
Taiyi travels (resides) and ends only to begin again. Ma Shi's commentary: Regarding the days Taiyi travels, suppose during the Winter Solstice it resides in the Yezhe Palace. Counting the days according to the chart from one position to nine: Winter Solstice is one, Beginning of Autumn is two, Spring Equinox is three, Beginning of Summer is four, the Center is five, Beginning of Winter is six, Autumn Equinox is seven, Beginning of Spring is eight, Summer Solstice is nine, then it returns to one for Winter Solstice. It constantly rotates without end, ending only to begin again. Zhang Yin'an's commentary: This concludes the above text and summarizes its meaning. Taiyi starts from Kan and ends at Qian, covering the days of the Eight Palaces. When eight is exhausted, it becomes nine, then returns to one, cycling endlessly. However, the Hetu has nine palaces, but here only eight are occupied. Presumably, the Central Palace is governed by Taiyi, overseeing the Eight Palaces. Lu Lianghou stated: This describes Taiyi traveling through the Nine Palaces. Counting the days in the current position means counting the palace number until nine, then returning to the original palace. For example, residing in the Yezhe Palace, it goes from Yezhe (one) to Tianliu (two) on the first day, to Cangmen (three) on the second day, to Yinluo (four) on the third day, to Tiangong (five) on the fourth day, to the Central Palace (six) on the fifth day, to Xuanwei (seven) on the sixth day, to Cangguo (eight) on the seventh day, to Xinluo (nine) on the eighth day, and returns to Yezhe Palace on the ninth day. If residing in the Tianliu Palace, counting nine days from Tianliu returns it to Tianliu. It constantly continues without end. Brief Note: This differs from Ma's commentary. Ma relied on the diagrammatic explanation, which seems correct.
Taiyi shifts days (resides) excessive sweating. Zhang Yin'an's commentary: Shifting day refers to the day of changing solar terms and moving palaces. Before and after the solar term, there must be wind and rain as omens. If wind and rain are harmonious on that day, it is auspicious, resulting in a good harvest, peaceful people, and few diseases. "Han" (Sweat) should be read as "Han" (Drought). Zhi Tong agrees. Wind and rain arriving early indicate excess Qi, hence excessive rain. Wind and rain arriving late indicate deficient Qi, hence excessive drought.
Divination falls upon the Monarch. Zhang Yin'an's commentary: Winter Solstice is the beginning of the year, positioned due North. The Monarch resides in the Imperial Pole, ruling facing South. Its image corresponds to this, so the divination falls upon the Monarch.
Divination falls upon the Minister. Zhang Yin'an's commentary: Spring Equinox is the middle of the Mao month, positioned due East. The Minister manages literary affairs and education. Its image corresponds to Spring, so the divination falls upon the Minister.
Divination falls upon the Officials. Zhang Yin'an's commentary: The Central Palace belongs to Earth, reigning in the Four Corners. Officials have specific duties. Its image corresponds to this, so the divination falls upon the Officials. Brief Note: In the previous section regarding Taiyi's relocation, only the Eight Palaces were mentioned, with no mention of residing in the Central Zhaoyao Palace, which seems suspicious. However, Zheng Xuan stated: Entering the Center in the four seasons implies eighteen days in the Central Palace per season. Zhang's reference to the Four Corners likely refers to the four seasons. This can be seen in the footnotes below.
Divination falls upon the General. Zhang Yin'an's commentary: Autumn Equinox is the middle of the You month, positioned due West. The General embodies might and is responsible for killing and warfare. Its image corresponds to Autumn, so the divination falls upon the General.
Divination falls upon the Common People. Zhang Yin'an's commentary: Summer Solstice is the middle of the Wu month, positioned due South. The multitude of people is abundant, like flourishing things. Its image corresponds to Summer, so the divination falls upon the Common People.
Five Palaces. Ma Shi's commentary: Southeast, Northwest, Center. Zhang Yin'an's commentary: This refers to what is emphasized: the four principal solar terms of Zi, Wu, Mao, and You, and the correspondence of the Central Palace, i.e., the days when Earth reigns in the four seasons.
Wind disease breaks trees. *Jia Yi Jing* reads "Ji Feng" (Violent Wind). Commentary: This is the first day of Taiyi's tour, i.e., the forty-seventh day of the palace shift. The Solstices and Equinoxes are moments of Yin-Yang separation and union. The Central Palace is the time to divine the Eight Winds. Thus, on the first day of residing in the original palace, if changes occur, divination applies to the Monarch, People, Generals, and Ministers. Violent wind breaking trees and raising sand is a violent, abnormal Qi change. Zhang Yin'an's commentary: The disease involves abnormal wind and haze. Breaking trees and raising sand/stones is termed a "change"; otherwise, it is not.
The region where it resides (resides) this is what is meant. Zhang Yin'an's commentary: "Where it resides" refers to the region where Taiyi resides. If the Yuejian is in Zi, wind comes from the North, which is the correct Qi of Winter. If Yuejian is in Mao, wind comes from the East, the correct Qi of Spring. If Yuejian is in Wu, wind comes from the South, the correct Qi of Summer. If Yuejian is in You, wind comes from the West, the correct Qi of Autumn. For the twelve establishments in the four corners, the Qi is similar. When Qi obtains correctness, Righteous Qi reigns, hence called "Shi Feng" (Solid Wind), capable of growing and nourishing all things. "Chong" refers to opposition. "Hou" refers to the distant origin of the wind; distant means strong Qi. For example, if Taiyi is in Zi, wind comes from the South, Fire counter-conquers. If Taiyi is in Mao, wind comes from the West, Metal conquers Wood. If Taiyi is in Wu, wind comes from the North, Water conquers Fire. If Taiyi is in You, wind comes from the East, Wood counter-conquers. When Qi loses correctness, Righteous Qi is insufficient, hence called "Xu Feng" (Empty Wind), capable of harming people, causing death and disaster, and must be avoided. Ma Shi's commentary: According to the *Sui Lu Pian*, when Taiyi resides in the Yezhe Palace at Winter Solstice, wind and rain coming from the South constitute Xu Feng. On the day of Beginning of Spring, wind and rain coming from the West constitute Xu Feng. Thus, "coming from behind" in this chapter as Xu Feng requires understanding that for East, West and North are behind; for South, North and East are behind; for West, East and South are behind; for North, South and West are behind.
Standing in the Central Palace, then greeting the Eight Winds. Zhang Yin'an's commentary: This precisely clarifies that Taiyi is the North Pole. If the Center is not established, the climate of the directions cannot be correct. Thus, Taiyi stands in the Central Palace, while the Dipper establishes outside, allowing one to greet the Eight Winds and divine auspiciousness or inauspiciousness. This is why the Beichen/North Pole is called the pivot of Heaven. Lou's commentary: The days of the Central Palace—Beginning of Spring, Beginning of Summer, Beginning of Autumn, Beginning of Winter—are four days belonging to the Four Corners and the Central Earth. "Central Palace" should be read as "Five Palaces". Brief Note: *Baihu Tong* states: The Eight Winds symbolize the Eight Trigrams. Yang is born at five, peaks at nine. Five and nine represent forty-five days of change; change becomes wind. Yin combines with Yang to generate wind. This roughly captures the meaning of this chapter.
Da Ruo Feng (Great Weak Wind). Zhang Yin'an's commentary: Below discusses the diseases caused by Xu Feng harming humans. The South corresponds to Li and the Fire Palace. In places where heat is intense, the wind arrives weakly, hence called Da Ruo Feng. In humans, the Fire Zang responds. Internally, it abides in the Heart; externally, it affects the Mai (Vessels). The disease manifests as heat. Heart disease includes the Pericardium.
Mou Feng (Planning Wind). Zhang Yin'an's commentary: Southwest corresponds to Kun and the Earth Palace. Yin Qi is just arising, while Yang Qi is still strong. Yin and Yang approach and retreat as if deliberating, hence called Mou Feng. In humans, the Earth Zang responds, internally abiding in the Spleen, externally affecting the Ji (Muscle/Flesh). The Spleen dislikes Yin dampness, so its Qi primarily causes weakness.
Externally affecting the Ji (Muscle/Flesh). In *Jia Yi Jing*, the character "Rou" (Flesh) appears after "Ji", which is correct.
Gang Feng (Hard Wind). Zhang Yin'an's commentary: West corresponds to Dui and the Metal Palace. Metal Qi is hard and tough, hence called Gang Feng. In humans, the Metal Zang responds, internally abiding in the Lung, externally affecting the Pi Fu (Skin). The disease Qi primarily manifests as dryness.
Zhe Feng (Breaking Wind). Zhang Yin'an's commentary: Northwest corresponds to Qian and the Metal Palace. Metal governs breaking and injury, hence called Zhe Feng. Generally, wind Qi harming humans: South corresponds to the upper, North to the lower. Thus, this affects the Small Intestine Hand Taiyang Meridian because the Small Intestine belongs to Bing, the Fire Mansion of the Lower Jiao, and the Qian-Hai Xu Feng opposes Si. However, Western Metal has a solemn and killing Qi, Northern Water has a chilling Qi. The combined Qi of Northwest most destroys Sheng Yang (Life-giving Yang), causing sudden death.
Mai Jue Ze Yi (Vessel exhaustion leads to overflow). In *Jia Yi Jing*, "Yi" (Overflow) is read as "Xie" (Diarrhea/Leakage).
Da Gang Feng (Great Hard Wind). Zhang Yin'an's commentary: North corresponds to Kan and the Water Palace. Cold Qi makes the wind fierce, hence called Da Gang Feng. In humans, the Water Zang responds, internally abiding in the Kidney, externally affecting the Gu (Bone). The Jian Bei Lv Jin (Shoulder, back, and spine tendons) belong to the Foot Taiyang Meridian. Mentioning the Kidney implies the Bladder is included, and the disease Qi primarily manifests as cold.
Xiong Feng (Auspicious/Misfortune Wind). Zhang Yin'an's commentary: Northeast corresponds to Gen and the Earth Palace. Yin Qi has not retreated, and Yang Harmony is not yet strong, hence called Xiong Feng. In humans, it harms the Large Intestine because the Large Intestine belongs to Geng, the Metal Mansion of the Lower Jiao, and the Gen-Yin Xu Feng opposes Shen. The area under the two costal axillary bones is near the Large Intestine, and the limb joints are reached by the Hand Yangming Meridian Qi.
Ying Er Feng (Infant Wind). Zhang Yin'an's commentary: East corresponds to Zhen and the Wood Palace. Wind is born in the East, hence called Ying Er Feng. In humans, the Original Zang responds, so the disease abides in the Liver, externally affecting the Jin Niu (Tendon Knots). Liver disease includes the Gallbladder. Wind naturally conquers dampness, but its Qi manifests as body dampness because the Southeast is a water region where dampness resides, so East Wind brings much rain, making damp signs visible.
Jin Niu (Tendon Knots). Brief Note: Niu means bound by tendons. *Shuo Wen*: To tie. Another interpretation: A knot that can be untied. *Bo Ya*: To bind.
Ruo Feng (Weak Wind). Zhang Yin'an's commentary: Southeast corresponds to Xun and the Wood Palace. Warm Qi makes the wind gentle, hence called Ruo Feng. Southeast has excessive dampness, carrying Wood to insult Earth. Thus, when harming humans, it internally abides in the Stomach, externally affecting the Ji Rou (Muscles). The disease Qi primarily manifests as heaviness. Brief Note: The Eight Winds in this chapter differ from those in *Lü Shi Chun Qiu* and *Huainanzi*. Only Sui Dynasty Xiao Ji's *Wu Xing Da Yi* cites *Taigong Bing Shu*: Kan is named Da Gang Feng, Qian is named Zhe Feng, Dui is named Xiao Gang Feng, Gen is named Xiong Feng, Kun is named Mou Feng, Xun is named Xiao Ruo Feng, Zhen is named Ying Er Feng, Li is named Da Ruo Feng. Da Gang Feng: Tai Yin Qi likes killing, hence hard. Zhe Feng: Strong Metal can break things. Xiao Gang Feng: Also due to Metal's killing nature. Xiong Feng: Gen is in the Ghost Gate, a place of misfortune. Mou Feng: Kun is Earth, the root of Tai Yin, prone to conspiracy. Xiao Ruo Feng: Xun is the Eldest Daughter, hence called weak. Ying Er Feng: Zhen is the Eldest Son, loved, hence called child. Da Ruo Feng: Li is the Middle Daughter, weaker than the Eldest Daughter. Da Gang/Xiao Gang: Guest conquers. Da Ruo/Xiao Ruo: Host conquers. Xiong brings misfortune. Mou brings treason. Zhe indicates impending death. Ying Er Feng indicates host strength. These are all military methods for observing the rise and fall of guest and host, waiting for the wind's origin.
San Xu Xiang Bo (Three Deficiencies interacting) leading to Wei (Flaccidity). In *Jia Yi Jing*, "Liang Shi Yi Xu" (Two Solidities One Deficiency) is read as "Liang Xu Yi Shi" (Two Deficiencies One Solidity). Zhang Yin'an's commentary: Taking advantage of the year's decline, encountering the moon's emptiness, losing the harmony of time—this is called San Xu (Three Deficiencies). Two Deficiencies One Solidity. Saying that violating one of the Three Deficiencies can also cause disease. The disease may arise from rain exposure or wind exposure, leading to chills and fever, or walking on wet ground leading to flaccidity. All are manifestations of deficiency diseases. See *Sui Lu Lun* for details on deficiency diseases.
Leading to Ji Pu (Striking and Falling) and Pian Ku (Hemiplegia). Ma Shi's commentary: Ji Pu means being struck and falling unconscious. Pian Ku means hemiplegia on either the left or right side. Zhang Yin'an's commentary: Ji Pu means being struck by wind and falling. However, one must violate the Three Deficiencies to suffer this disease. Thus, it is known that when human Righteous Qi is solid, Evil Qi cannot harm.