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In the *Shanghan Lun* (Treatise on Cold Damage), besides discussing cold damage, Zhongfeng (Wind Strike) is also addressed, with their respective pulse manifestations and symptoms detailed in the chapters on the Six Meridians. The *Bingyuan* (Source of Diseases) discusses Zhongfeng and cold damage, basing its arguments directly on the pulse and symptom patterns of the six meridians from the *Shanghan Lun*. This approach was inherited by the *Qianjin Yaofang* (Essential Prescriptions Worth a Thousand Gold) and the *Waitai Miyao* (Secret Essentials of the External Sage). In my examination, although the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet) has a chapter on Zhongfeng, Zhang Zhongjing did not list this disease alongside cold damage there because it is similar to cold damage but dissimilar to Bi Syndrome (Obstruction Syndrome) and Lijie Disease (Periarthritis/Joint Deformity). Chao Yuanfang’s designation of it as "cold damage" captures the essence most accurately. Generally, fierce winds in winter and unseasonable cold winds arrive without gradual warning, not necessarily due to direct contact or exposure, hence termed "Zhong" (to be struck/inflicted). Furthermore, since the pathogen comes externally and the body begins to suffer upon exposure, it is called "Zhong," which can also be interpreted as "Shang" (injury/damage). Moreover, such wind pathogens enter through the hair follicles and interstices (Couli), attacking the Wei Qi (Defensive Qi) causing spontaneous sweating, and do not transmit along the meridians in the usual manner. Therefore, in the text, the example of meridian transmission is specifically established after the cold damage clauses, while no mention is made of transmission in the Zhongfeng clauses. To understand the meaning regarding whether transmission occurs, one need only deduce from the statements in the *Shanghan Lun*: "Ying Qi (Nutritive Qi) circulates within the vessels, Wei Qi circulates outside the vessels," and "Wind injures Wei Qi, Cold injures Ying Qi." This will become clear; do not be confused by modern interpretations.

When discussing the Four Qi (Four Climatic Factors), two examples should be distinguished. From the Spring Equinox to the Autumn Equinox is all considered Shu (Summer Heat); from the Autumn Equinox to the Start of Winter is all considered Han (Cold). These two climatic factors are extremely biased/extreme and both harm humans via Wind. The classics pair Shu with Summer and Han with Winter based on their extreme climatic characteristics and associate them with the most extreme seasons. The mildness of Spring and the cool harmony of Autumn have no inherent bias; they lie between the transition of Cold and Heat and cannot be described merely as Cold or Heat. Thus, in Spring, we speak of Wind, because Warmth is not a pathogenic factor, whereas Wind is. Since this Wind is not excessively dominant, we simply say "injured by Wind" and do not separately specify "Cold," not implying that Wind only harms people in Spring. Regarding Autumn, we speak of Shi (Dampness) because Autumn follows the Central Earth element. Since the intrinsic Qi of Autumn itself is hard to define, the Dampness of Central Earth is paired with it. Here, "Autumn" refers to the period before the Autumn Equinox. If injury occurs after the weather has turned cold post-Autumn Equinox, it should be treated according to the methods for Cold Damage. The intent of the classics is to distribute the Four Qi among the Four Seasons, making the descriptions difficult to align perfectly; one must infer the reality through understanding, just as the *Shanghan Li* (Example of Cold Damage) states that everything from the Autumn Equinox onwards constitutes Cold Damage. Autumn is associated with Earth Qi, just as trees turn yellow and fall, adopting the color of Earth. Yu Jiayan of recent times wished to change the character "Shi" (Dampness) to "Zao" (Dryness), which is incorrect. Has he not observed that in the *Lingshu: Jiugong Bafeng* (Spiritual Pivot: Nine Palaces and Eight Winds), Dampness is also paired with the East? How then could Yu Jiayan justify such a change?