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(From *Suwen: Chapter on Disease Capabilities*)
The Yellow Emperor asked, "There is a condition where the patient has a feverish body, flaccidity and weakness of the limbs, profuse sweating as if just bathed, aversion to wind, and shortness of breath. What disease is this?"
Qibo replied, "This disease is named Jiu Feng (Alcohol Wind)." (This corresponds to what was previously referred to in the *Wind Discussion* as Lou Feng (Leaking Wind). The nature of alcohol is inherently hot; excessive consumption leads to pathology, causing fever. Damp-heat damages the sinews, resulting in flaccidity. Damp-heat steams the skin and interstices, causing profuse sweating. Excessive sweating depletes Wei Qi (Defensive Qi), leading to aversion to wind. Depletion of Wei Qi causes leakage of Zheng Qi (Upright Qi), resulting in shortness of breath. Since the illness arises from contracting wind after drinking alcohol, it is called Jiu Feng.)
The Yellow Emperor asked, "How should it be treated?"
Qibo replied, "Use Ze Xie (Rhizoma Alismatis) and Bai Zhu (Radix Atractylodis Macrocephalae), each in ten parts, and Mi Xian (Herba Siegesbeckiae), five parts. Mix them and take a dose measured by three fingers, administered after meals." (Ze Xie has a sweet and bland flavor and a slightly cold nature; it can promote diuresis and drain damp-heat. Bai Zhu has a sweet and bitter flavor and a warm nature; it can tonify the Middle Jiao, dry dampness, and stop sweating. Mi Xian is also known as Wei Xian, or Wu Xin Cao; people in the south call it Wu Feng Cao. It has a bitter and neutral flavor with a slightly cold nature, and primarily treats wind-dampness. 'Ten parts' refers to doubling the amount; 'five parts' refers to halving it. 'Three fingers' indicates measuring the quantity approximately with three fingers for decoction. Taking medicine after food is termed 'Hou Fan'.)

(Full text from *Lingshu: Chapter on Thief Wind*)
The Yellow Emperor said, "You have stated that Zhi Feng Xie Qi (Thief Wind and Pathogenic Qi) injure humans and cause disease. Now, there are those who do not leave their shelters or exit their rooms, yet suddenly fall ill. This is not because they failed to avoid thief wind and pathogenic qi; what is the reason?" (Zhi means harm. All abnormal qi of the four seasons are called Zhi Feng Xie Qi. See Luck Theory, Section 36. Shi Xue refers to cave dwellings common among ancient people. 'Not avoiding thief wind' asks why illness occurs even when wind and pathogens are avoided.)
Qibo replied, "These cases all involve prior injury from dampness, which has hidden within the blood vessels and between the muscles, remaining there for a long time without dispersing. Or, there may have been a fall or drop, leaving bad blood (stasis) inside that has not resolved. Or, sudden unregulated emotions of joy and anger, inappropriate diet, or improper regulation of cold and warmth, causing the Cou Li (skin and interstices) to close and become obstructed." (Prior injury means past trauma. Injury from dampness remains between muscles and vessels; falls leave stasis; unregulated emotions cause Qi reversal; inappropriate diet causes internal damage; improper cold/warmth causes Cou Li closure and obstruction of Wei Qi. These five conditions constitute the 'Gu Xie' (Old/Existing Pathogens) mentioned below.)
"When the Cou Li open and encounter wind-cold, the blood and Qi coagulate, combining with the existing Gu Xie, resulting in Han Bi (Cold Bi Syndrome)." (Opening refers to exposure to wind-cold. With Gu Xie present first, followed by wind-cold, their convergence causes blood and Qi coagulation, hence Cold Bi. As stated in the *Bi Discussion*: 'When coldness prevails, it is Painful Bi.')
"If there is heat, sweat ensues; sweating makes one susceptible to wind. Even without encountering thief wind, there must be an exacerbation due to new factors superimposed on old ones." (Sweating from heat invites wind, constituting an external contraction. 'Exacerbation due to new factors' means adding new pathogens to existing conditions; the combination of new and old pathogens triggers the disease.)
The Yellow Emperor said, "What you describe now are reasons known to the patients themselves. For those who have not encountered pathogenic qi, nor experienced fright or anxiety, yet suddenly fall ill, what is the cause? Is it solely due to matters of ghosts and spirits?" (Matters of ghosts and spirits have confused people since antiquity, which is why the Emperor specifically asked to clarify the principle for others. Chu sounds like chu or xu. Wu is synonymous with wu/no.)
Qibo replied, "This also involves Gu Xie remaining latent. Subsequently, mental aversion or obsession causes internal disorder of blood and Qi, with evil and upright Qi battling each other. The origin of these pathogens is subtle; they cannot be seen or heard, thus appearing like ghostly activity." (Gu Xie refers to prior pathogens, such as dampness, falls, emotional extremes, or temperature issues, which remain latent. 'Aversion' is hatred of disliked things; 'obsession' is longing for desired things. When latent Gu Xie is triggered by new factors, the Five Emotions are possessed by pathogens, causing internal chaos and battle between evil and upright Qi, generating pathological manifestations. However, the mechanism of the disease's origin is so subtle that it eludes sensory perception, leading people to suspect ghosts. In reality, while signs resemble supernatural events, they are not caused by ghosts.)
The Yellow Emperor asked, "For those cured by Zhu You (Incantation Therapy), what is the reason?"
Qibo replied, "Ancient shamans understood the mutual overcoming principles of the Hundred Diseases and the Five Elements. By first knowing the origin of the disease, they could cure it through Zhu You." (Zhu belongs to shamanistic incantations, i.e., Zhu You. 'Overcoming' refers to the principle that every disease within the Five Elements has a counteracting force; however, one must first know the etiology to apply the overcoming method, thereby shifting spirit and transforming Qi to expel pathogens. Some diseases are beyond the reach of herbs and needles, requiring this method, which only ancient shamans knew. Thus, Zhu You can cure them. The subtlety of ancient shamans using Zhu You lies not in the incantation itself, but in the application of the overcoming principle. Detailed discussions on ghosts and Zhu You are found in Treatment Theory, Section 16, and should be read alongside this chapter. Zhu is synonymous with zhou/incantation.)