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Lu Dijing said: The *Neijing* (Inner Canon) records that when the Shen (Spirit) is damaged by excessive thinking, it leads to internal depletion of Yi (Intellect); when Yi is injured by sorrow and worry, it leads to limb disability; when Hun (Ethereal Soul) is damaged by grief, it leads to tendon contraction; when Po (Corporeal Soul) is injured by excessive joy, it leads withered skin; when Zhi (Will) is injured by extreme anger, it leads to difficulty in bending and stretching the waist and spine. The daughter of Vice Minister He married early, but her husband died young. She suffered from a condition where her ten fingers were curled and contracted, her palms hung down unable to lift, and her body skin presented with millet-like sores. Various decoctions were administered indiscriminately, and her diet suddenly decreased, lasting for nearly half a year. When I examined her, I found it was not Wind disease, but rather caused by sorrow and grief. This illness belongs to internal causes. Therefore, I predicted the use of medicines for internal causes, primarily using Deer Antler Glue (Lujiaojiao), and mostly applying Musk (Shexiang) boiled into an ointment on the flaccid and hanging areas. Gradually, she could lift her palms and extend her fingers, and her condition improved.

I respectfully note: The *Neijing* states that when Wind pathogen injures the human body, the diseases are characterized by rapid movement and frequent changes. These changes lead to other syndromes. Thus, those who treat without grasping the essence of the condition often mistake Wind for other syndromes, or other syndromes for Wind, inevitably facing criticism for their errors. It was only with the emergence of Mr. Liu Hejian, Li Dongyuan, and Zhu Danxi in recent times that they began to argue that other syndromes are not Zhongfeng (Wind Stroke) and that treatment methods should differ. Lu’s case can be considered deeply understanding the mechanism of the condition. That is, Hejian’s discussion of illnesses caused by the excess of the Five Emotions is not true Zhongfeng. Wang Andao also stated: There are people who suddenly stiffen and fall, suffer hemiplegia, have limbs unable to move, lose consciousness, die or survive. The world calls this Zhongfeng, and medical texts treat it as Zhongfeng. I once examined the *Neijing*’s discussion on Wind causing various syndromes. Regarding sudden stiffness and falling, loss of consciousness, and limbs unable to move, there is no specific discussion, except for one mention of Pianku (Hemiplegia). Upon viewing the *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold), all cite Qibo’s principles. The *Jingui Yaolue* (Essential Prescriptions from the Golden Cabinet) details the differences in pulse and symptoms, and whether the pathogen is in the Luo vessels, Jing vessels, Fu organs, or Zang organs. From this perspective, syndromes such as sudden stiffness and falling, loss of consciousness, Pianku, and limbs unable to move are indeed caused by Wind. Thus, various decoctions and powders such as Da Xuming Tang (Large Continuation Life Decoction), Xiao Xuming Tang (Small Continuation Life Decoction), Xizhou Xuming Tang (Xizhou Continuation Life Decoction), Paifeng Tang (Expel Wind Decoction), and Bafeng San (Eight Winds Powder) were used. However, when Liu Hejian, Li Dongyuan, and Zhu Danxi emerged in recent times, their discussions differed from the ancients. Hejian emphasized Fire, Dongyuan emphasized Qi, and Danxi emphasized Dampness. They regarded Wind as a deficiency pattern, which greatly differed from the ancients. Alas! Between the ancients and these three masters, who is right and who is wrong? If we consider the three masters correct, then before their time, there were cases cured by following the ancients. If we consider the ancients correct, then after their time, there were cases cured by following the three masters. Therefore, those who do not read their books well often fail to grasp the subtleties. In my opinion, neither the ancients nor the three masters should be neglected. However, because the three masters treated illnesses resembling Zhongfeng as Zhongfeng in their theories, they caused later generations to hesitate and be undecided. They did not realize that those caused by Wind are True Zhongfeng, while those caused by Fire, Qi, or Dampness are Lei Zhongfeng (Resembling Wind Stroke) and not true Zhongfeng. The conditions discussed by the three masters were naturally acute illnesses and sudden deaths caused by Fire, Qi, and Dampness, having nothing to do with Wind. As the *Neijing* states, the onset of diseases in the Three Yin and Three Yang channels leading to Pianku, Weiyi (flaccidity and ease of movement), and limbs unable to move, does not necessarily require Wind as a cause. Are the distinctions between Wind, Fire, Qi, and Dampness not discernible through Observation, Auscultation/Olfaction, Inquiry, and Palpation? If identified as Wind, follow the ancients’ treatment; if identified as Fire, Qi, or Dampness, follow the three masters’ treatment. This way, reasoning would be clear and methods appropriate. It is precisely because they forced the combination of conditions caused by Fire, Qi, and Dampness with Wind that truth and falsehood became indistinguishable, and names and realities confused. If the conditions caused by Fire, Qi, and Dampness are separated out, then the pathology of True Zhongfeng becomes clear. Is it true that “the Northwest has Zhongfeng, while the Southeast does not”? This relates to the above differentiation. The argument by Zi regarding the confusion of names and realities and the lack of clarity on the distinction of True Zhongfeng can be considered precise. Why doubt Danxi’s statement that “the Southeast has no Zhongfeng”? Wind is the great Qi of heaven and earth, the transformation of the Five Movements, and the proper command of the four seasons. It reaches everywhere up, down, left, and right. Humans exist within this Qi; those with deficient forms are susceptible. Injury and penetration vary in severity, merely differing in the excess or deficiency of the Eight Winds. Moreover, there are conditions such as Flaccidity, Dampness, Heat-Fire, Phlegm, Qi stagnation, and Deficiency that resemble Zhongfeng. Hence, ancient and modern treatment examples vary. Therefore, Mr. Xu synthesized the principles of various classics to differentiate these conditions, stating they should not be treated as Zhongfeng. This applies not only to the three masters. However, since Mr. Wang expanded upon these examples, this differentiation serves as a necessary caution. I once resided in Liangzhou, i.e., Wuwei Commandery of the Han Dynasty. The terrain is high, windy, and rainy-scarce throughout the year. Crops like millet and wheat are grown, irrigated by springs. The climate is often cold. People’s Qi is substantial, and their Couli (pores/skin texture) are dense. I frequently saw cases of Zhongfeng or sudden death. This was likely due to the extreme dryness and ferocity of the Zhefeng (Folding Wind). In the autumn of August in the Yihai year of Hongwu, a strong wind rose from the northwest. Several people died on the roads outside Ganzhou City. I then realized that the *Neijing*’s assertion that the Zhefeng of the Northwest injures humans leading to acute death is not false, and Danxi’s words had a basis. People who have not experienced such places, despite studying the classics, inevitably harbor doubts. Alas! It is difficult for a physician who does not understand the subtleties of Yunqi (Luck and Qi), transformation, geography, and disease mechanisms to practice adaptive methods.