（《素问·至真要大论》）
帝曰∶夫子言春秋气始于前，冬夏气始于后，余已知之矣；然六气往复，主岁不常也，其补泻奈何？（初之气，始
于立春前十五日，四之气，始于立秋前十五日，故春秋气始于前。三之气，始于立夏后十五日，终之气，始于立冬后十
五日，故冬夏气始于后，此不易之次序也。然六气迭为进退，旧者去而新者来，往复不常，则其补泻之味，亦用有先后
也。）岐伯曰∶上下所主，随其攸利，正其味，则其要也，左右同法。（司天在泉，上下各有所主，应补应泻，但随所利
而用之，其要以正味为主也。左右间气，上者同于司天，下者同于在泉，故曰同法。）《大要》曰∶少阳之主，先甘后咸；
阳明之主，先辛后酸；太阳之主，先咸后苦；厥阴之主，先酸后辛；少阴之主，先甘后咸；太阴之主，先苦后甘。（主谓
主岁，非客主之主也。按此即六气补泻之正味，六气胜至，必当先去其有余，后补其不足，故诸味之用，皆先泻而后补。）
佐以所利，资以所生，是谓得气。（自补泻正味之外，而复佐以所利，兼其所宜也。资以所生，助其化源也，是得六气之
和平矣。）
（《灵枢·九宫八风篇》全）
太一常以冬至之日，居叶蛰之宫四十六日，（太一，北辰也。按《西志》曰∶中宫天极星，其一明者，太一之常居也。
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，古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。有九宫八风图，在《图翼》二卷。叶，效甲切。）明日居天留四十六日，
（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、雨水、惊蛰三节，共四十六日，
太一之所移居也。连前共九十二日而止。）明日居仓门四十六日，（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。）明日居阴洛四十六日，（阴洛，巽宫也，自一百三十九日起，主立夏、小满、
芒种三节，共四十五日，至一百八十三日而止。）明日居天宫四十六日，（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。）明日居玄委四十六日，（玄委，坤宫也，主立秋、处暑、白露三节，共四十六日，至
二百七十五日而止。）明日居仓果四十六日，（仓果，兑宫也，主秋分、寒露、霜降三节，共四十六日，至三百二十一日
而止。）明日居新洛四十五日，（新洛，干宫也，主立冬、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。）明日复居叶蛰之宫，曰冬至矣。（岁尽一周，复起于叶蛰之宫，交于冬至，乃为来岁之首也。）太一日游，以冬
至之日，居叶蛰之宫，数所在日，从一处至九日复反于一，常如是无已，终而复始。（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，盖中宫为太乙所主，而临御
乎八宫者也。）太一移日，天必应之以风雨，以其日风雨则吉，岁美民安少病矣。（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。）先之则多雨，后之则多汗。（汗当作旱。风雨先期而至，
其气有余，故多雨。风雨后期而至，其气不足，故多汗。）太一在冬至之日有变，占在君；（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。）太一在春分之日有变，占在相；（春分为卯之中，位在正东，相持文衡，
职司教化，其象应春，故占在相。）太一在中宫之日有变，占在吏；（中宫属土，王在四维，吏有分任，其象应之，故占
在吏。）太一在秋分之日有变，占在将；（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。）太一
在夏至之日有变，占在百姓。（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。）所谓有变者，
太一居五宫之日，病风折树木，扬沙石，各以其所主占贵贱。（此释上文有变之义，其病在风霾异常，折树木，扬沙石者，
乃谓之变，否则非也。太乙居五宫之日，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。）因视
风所从来而占之，（既察风雨之微甚以观其变，又当察其方位以占吉凶。）风从其所居之乡来为实风，主生长养万物；从
其冲后来为虚风，伤人者也，主杀主害者。谨候虚风而避之，故圣人日避虚邪之道，如避矢石然，邪弗能害，此之谓也。
（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。又正气正风义，详疾病类四。）是故太一入徙，立于中宫，
乃朝八风，以占吉凶也。（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。）风从南方来，名曰大弱风，其伤人也，内舍于心，外在于
脉，气主热。（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。）风从西南方来，名曰谋风，其伤人也，内舍于脾，外在于
肌，其气主为弱。（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。）风从西方来，名曰刚风，其伤人也，内舍于肺，外在于皮肤，其气
主为燥。（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。）风
从西北方来，名曰折风，其伤人也，内舍于小肠，外在于手太阳脉，脉绝则溢，脉闭则结不通，善暴死，（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，其冲在巳也。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。）
风从北方来，名曰大刚风，其伤人也，内舍于肾，外在于骨与肩背之膂筋，其气主为寒也。（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。）风从东北方来，名曰凶风，其伤人也，内舍于大肠，外在于两胁腋骨下及肢节。（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。）风从东方来，名曰婴儿风，其伤人也，内舍于肝，外在于筋纽，其气
主为身湿。（东方，震木宫也，风生于东，故曰婴儿风。其在于人，则木脏应之，故病舍于肝，外在于筋纽，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。）风从东南方来，名曰弱风，
其伤人也，内舍于胃，外在肌肉，其气主体重。（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。）此八风皆从其虚之乡来，乃能病患。（凡上文之为病者，皆以虚风
为言，而实风不在其列。）三虚相搏，则为暴病卒死。（乘年之衰，逢月之空，失时之和，是谓三虚，义详下章。又三虚
云惊而夺精、汗出于心等义，详后四十三、四，二章。）两实一虚，病则为淋露寒热，犯其雨湿之地则为痿。（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。）故圣人避风，
如避矢石焉。其有三虚而偏中于邪风，则为击仆偏枯矣。（邪风，非时不正之风也。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。）
(Su Wen · Zhi Zhen Yao Da Lun)
The Yellow Emperor said: The Master stated that the Qi of Spring and Autumn begins before [the preceding solar term], and the Qi of Winter and Summer begins after [the following solar term]; I have understood this. However, the six Qi (Wind, Cold, Heat, Dampness, Dryness, Fire) cycle back and forth, and the ruling Qi of the year is not constant. How should tonification and sedation be applied? (The First Qi begins 15 days before Lichun, and the Fourth Qi begins 15 days before Liqiu; thus, the Qi of Spring and Autumn begins beforehand. The Third Qi begins 15 days after Lixia, and the Final Qi begins 15 days after Lidong; thus, the Qi of Winter and Summer begins afterwards. This is an unchanging order. However, as the six Qi alternate in advance and retreat, the old departs and the new arrives, cycling irregularly. Therefore, the flavors used for tonification and sedation also have a sequence.)
Qibo replied: Regarding what is governed by the Si Tian (Heavenly Ruler governing the first half of the year) and Zai Quan (Earthly Ruler governing the second half of the year), follow what is advantageous. Rectifying the flavors is the key. The same method applies to the Left and Right Jian Qi (Guest Qi adjacent to Si Tian and Zai Quan). (Si Tian and Zai Quan each govern specific aspects; whether to tonify or sedate depends on what is beneficial, with rectifying the flavor being the primary principle. The upper Jian Qi follows Si Tian, and the lower Jian Qi follows Zai Quan; hence, "same method.")
The Da Yao states: For Shao Yang (Lesser Yang), use Sweet first, then Salty; for Yang Ming (Bright Yang), use Pungent first, then Sour; for Tai Yang (Greater Yang), use Salty first, then Bitter; for Jue Yin (Terminal Yin), use Sour first, then Pungent; for Shao Yin (Lesser Yin), use Sweet first, then Salty; for Tai Yin (Greater Yin), use Bitter first, then Sweet. ("Zhu" refers to the Main Qi of the year, not the Guest-Main interaction. According to this, these are the correct flavors for tonifying and sedating the six Qi. When the six Qi prevail, one must first eliminate excess and then tonify deficiency; thus, the use of flavors is always sedation followed by tonification.) Assist with what is beneficial, nourish with what generates it; this is called obtaining the Qi. (Beyond the correct flavors for tonification and sedation, assisting with beneficial flavors and combining them with appropriate ones, and nourishing with generating elements to aid the source of transformation, achieves the harmony of the six Qi.)
(Ling Shu · Jiu Gong Ba Feng Pian - Complete)
Tai Yi (representing the North Star/Polaris) resides in Ye Zhe Palace (Kan Palace, North) for forty-six days starting from the Winter Solstice. (Tai Yi is the Northern Dipper/Polaris. According to Xi Zhi: In the Central Palace, the Tian Ji star, specifically the brightest one, is the permanent residence of Tai Yi. "Tai" denotes supreme authority, "Yi" denotes the beginning of all numbers, serving as the master of Heavenly Origin, hence named Tai Yi, which is the North Star. The North Star remains central and motionless while the Big Dipper rotates around it. The Big Dipper has seven stars plus one attendant star. Stars 1-4 form the Handle (Kui), and 5-7 form the Bowl (Biao). The Bowl points to the twelve Earthly Branches to establish seasons, under the governance of the North Star, hence called Bei Chen (Northern Dipper). Ancient texts say Tai Yi moves the Xuanji to align the Seven Governments, referring to this. The time pointed to by the Bowl is called Yue Jian (Month Establishment), representing the direction where the Qi reigns. For example, at Winter Solstice, Yue Jian is due North, so it is said Tai Yi resides in Ye Zhe Palace. Ye Zhe is Kan Palace. Dividing the annual days among the Eight Palaces gives 46 days per palace, except Qian and Xun which have 45 days, totaling 366 days to complete a year. Subsequent palaces follow this pattern. Kan Palace's 46 days govern Dongzhi, Xiaohan, and Dahan. See Jiu Gong Ba Feng Tu in Tu Yi Vol. 2. Ye is pronounced xiao jia qie.)
On the next day, it resides in Tian Liu Palace (Gen Palace, Northeast) for forty-six days. (The next day means the day after the previous 46 days, i.e., starting from day 47. Subsequent transitions follow this. Tian Liu is Gen Palace, governing Lichun, Yushui, and Jingzhe, totaling 46 days, marking Tai Yi's relocation. Cumulative total reaches 92 days.)
On the next day, it resides in Cang Men Palace (Zhen Palace, East) for forty-six days. (Cang Men is Zhen Palace, starting from day 93, governing Chunfen, Qingming, and Guyu, totaling 46 days, ending on day 138.)
On the next day, it resides in Yin Luo Palace (Xun Palace, Southeast) for forty-six days. (Yin Luo is Xun Palace, starting from day 139, governing Lixia, Xiaoman, and Mangzhong, totaling 45 days, ending on day 183.)
On the next day, it resides in Tian Gong Palace (Li Palace, South) for forty-six days. (Tian Gong is Li Palace, governing Xiazhi, Xiaoshu, and Dashu, totaling 46 days, ending on day 229.)
On the next day, it resides in Xuan Wei Palace (Kun Palace, Southwest) for forty-six days. (Xuan Wei is Kun Palace, governing Liqiu, Chushu, and Bailu, totaling 46 days, ending on day 275.)
On the next day, it resides in Cang Guo Palace (Dui Palace, West) for forty-six days. (Cang Guo is Dui Palace, governing Qiufen, Hanlu, and Shuangjiang, totaling 46 days, ending on day 321.)
On the next day, it resides in Xin Luo Palace (Qian Palace, Northwest) for forty-five days. (Xin Luo is Qian Palace, governing Lidong, Xiaoxue, and Daxue, totaling 45 days, ending on day 366, completing the annual cycle.)
On the next day, it returns to Ye Zhe Palace, marking the Winter Solstice again. (Having completed a full year, it restarts from Ye Zhe Palace, intersecting with Winter Solstice, becoming the start of the new year.)
Tai Yi's daily journey starts at Winter Solstice in Ye Zhe Palace. Counting the days from one location to the ninth, it returns to the first, continuing endlessly in a cycle. (This summarizes the above text. Tai Yi starts at Kan and ends at Qian, covering the eight palaces. When eight is exhausted and becomes nine, it returns to one, cycling without end. Although He Tu has nine palaces, here only eight are occupied because the Central Palace is ruled by Tai Yi, overseeing the other eight.)
When Tai Yi shifts days, Heaven responds with wind and rain. If wind and rain are harmonious on that day, it is auspicious, indicating a good harvest, peace, and few diseases. (Shifting day refers to the day of solar term transition. Wind and rain must respond around the solar term. Harmonious wind and rain on the day are auspicious.) If they arrive early, there will be excessive rain; if late, there will be drought. (Sweat should read drought. Early arrival implies excess Qi, causing rain. Late arrival implies deficient Qi, causing drought.)
If there is an anomaly when Tai Yi is at Winter Solstice, the omen concerns the Ruler. (Winter Solstice is the start of the year, located due North. The Ruler sits in the Imperial Pole, facing South. Its image corresponds, so the omen concerns the Ruler.)
If there is an anomaly at Spring Equinox, the omen concerns the Minister. (Spring Equinox is mid-Mao, due East. The Minister holds cultural balance and oversees education, corresponding to Spring, so the omen concerns the Minister.)
If there is an anomaly at the Central Palace day, the omen concerns Officials. (Central Palace belongs to Earth, reigning in the four corners. Officials have specific duties, corresponding to this, so the omen concerns Officials.)
If there is an anomaly at Autumn Equinox, the omen concerns the General. (Autumn Equinox is mid-You, due West. The General embodies might and oversees execution/judgment, corresponding to Autumn, so the omen concerns the General.)
If there is an anomaly at Summer Solstice, the omen concerns the Common People. (Summer Solstice is mid-Wu, due South. The multitude is numerous like flourishing things, corresponding to Summer, so the omen concerns the Common People.)
What is meant by "anomaly" is that when Tai Yi resides in the five palaces, abnormal winds break trees and scatter sand and stones. One divines high and low status based on the direction governed. (This explains "anomaly": abnormal wind-haze breaking trees and scattering stones is an anomaly. "Five palaces" emphasizes the importance of the four cardinal nodes (Zi, Wu, Mao, You) and the Central Palace correspondence, i.e., the days when Earth Qi dominates.)
Observe the direction from which the wind comes to divine its meaning. (After observing the intensity of wind and rain to see changes, one must also check the direction to divine fortune or misfortune.) Wind coming from the direction where Tai Yi resides is called Shi Feng (Solid/Real Wind), promoting growth and nourishment. Wind coming from the opposite direction is called Xu Feng (Empty/Deficient Wind), harming people, promoting killing and harm. Carefully await and avoid Xu Feng. Thus, the Sage says avoiding Xu Xie (Evil of Deficiency) is like avoiding arrows and stones; evil cannot harm. This is what is meant. (Resident direction refers to Tai Yi's location. E.g., if Yue Jian is Zi, wind from North is Zheng Qi (Correct Qi) of Winter. If Yue Jian is Mao, wind from East is Zheng Qi of Spring. If Yue Jian is Wu, wind from South is Zheng Qi of Summer. If Yue Jian is You, wind from West is Zheng Qi of Autumn. This applies to the four corners and twelve branches. Qi obtaining correctness is Zheng Qi Wang (Correct Qi reigning), hence Shi Feng, capable of nourishing. "Chong" is opposition. "Hou" means coming from afar, implying strong Qi. E.g., Tai Yi at Zi, wind from South is Fire counter-winning; Tai Yi at Mao, wind from West is Metal overcoming Wood; Tai Yi at Wu, wind from North is Water overcoming Fire; Tai Yi at You, wind from East is Wood counter-winning. Qi losing correctness is Zheng Qi deficiency, hence Xu Feng, capable of harming and killing, most to be avoided. See Disease Category 4 for details on Zheng Qi/Zheng Feng.)
Therefore, when Tai Yi enters and moves, standing in the Central Palace, it faces the Eight Winds to divine fortune and misfortune. (This clarifies Tai Yi is the North Star. Without establishing the center, directional climates cannot be correct. Thus, Tai Yi stands in the Central Palace, with the Dipper construction outside, allowing it to face the Eight Winds and divine outcomes. This is why the North Star is called the Pivot of Heaven.)
Wind from the South is named Da Ruo Feng (Great Weak Wind). It harms people by lodging internally in the Heart and externally in the Mai (Vessels), with Qi dominating Heat. (Below discusses illnesses caused by Xu Feng. South is Li Fire Palace. In places of intense heat, wind is necessarily weak, hence Da Ruo Feng. In humans, the Fire Zang responds, lodging internally in the Heart, externally in the Vessels, causing Heat disease; Heart disease includes Pericardium.)
Wind from the Southwest is named Mou Feng (Plotting Wind). It harms people by lodging internally in the Spleen and externally in the Muscle, with Qi dominating Weakness. (Southwest is Kun Earth Palace. Yin Qi is just born, Yang Qi still strong. Yin and Yang interact hesitantly, hence Mou Feng. In humans, Earth Zang responds, lodging internally in Spleen, externally in Muscle. Spleen dislikes Yin-Dampness, hence Qi dominates Weakness.)
Wind from the West is named Gang Feng (Rigid Wind). It harms people by lodging internally in the Lung and externally in the Skin, with Qi dominating Dryness. (West is Dui Metal Palace. Metal Qi is rigid, hence Gang Feng. In humans, Metal Zang responds, lodging internally in Lung, externally in Skin, causing Dryness disease.)
Wind from the Northwest is named Zhe Feng (Breaking Wind). It harms people by lodging internally in the Small Intestine and externally in the Hand-Taiyang Vessel. If vessels sever, overflow occurs; if blocked, obstruction results. Sudden death often ensues. (Northwest is Qian Metal Palace. Metal governs breaking/injury, hence Zhe Feng. Generally, wind injury affects Upper for South and Lower for North. Here, Small Intestine Hand-Taiyang is affected because Small Intestine is Bing, Fire Mansion of Lower Jiao, and Qian-Hai Xu Feng opposes Si. Western Metal is austere/killing, Northern Water is chilling. Northwest combined Qi severely attacks Sheng Yang (Life-giving Yang), causing sudden death.)
Wind from the North is named Da Gang Feng (Great Rigid Wind). It harms people by lodging internally in the Kidney and externally in the Bone and Shoulder-Back Lv Jin (Longitudinal Muscle), with Qi dominating Cold. (North is Kan Water Palace. Cold Qi makes wind fierce, hence Da Gang Feng. In humans, Water Zang responds, lodging internally in Kidney, externally in Bone and Shoulder-Back Lv Jin (Foot-Taiyang Meridian). Mentioning Kidney implies Bladder is included, and disease Qi is Cold.)
Wind from the Northeast is named Xiong Feng (Auspicious/Misfortune Wind). It harms people by lodging internally in the Large Intestine and externally in the Two Hypochondria, Axillary Bones below, and Limb Joints. (Northeast is Gen Earth Palace. Yin Qi not yet retreated, Yang Harmony not yet strong, hence Xiong Feng. In humans, it injures Large Intestine. Large Intestine is Geng, Metal Mansion of Lower Jiao, and Gen-Yin Xu Feng opposes Shen. Hypochondria/Axilla are near Large Intestine. Limb joints are reached by Hand-Yangming Qi.)
Wind from the East is named Ying Er Feng (Infant Wind). It harms people by lodging internally in the Liver and externally in the Jin Niu (Tendon Junctions), with Qi dominating Body Dampness. (East is Zhen Wood Palace. Wind arises from East, hence Infant Wind. In humans, Wood Zang responds, lodging internally in Liver, externally in Tendon Junctions; Liver disease includes Gallbladder. Wind usually overcomes Dampness, but here Qi causes Dampness because Southeast is water region, dwelling place of Dampness. East wind brings much rain, visible damp signs.)
Wind from the Southeast is named Ruo Feng (Weak Wind). It harms people by lodging internally in the Stomach and externally in the Muscle, with Qi dominating Heavy Weight. (Southeast is Xun Wood Palace. Warm Qi makes wind soft, hence Ruo Feng. Southeast Dampness prevails, carrying Wood to insult Earth. Thus, it harms by lodging internally in Stomach, externally in Muscle, causing Heavy Weight disease.)
These eight winds can cause illness only when coming from their Empty/Void directions. (All illnesses mentioned above refer to Xu Feng; Shi Feng is not included.)
When San Xu (Three Deficiencies) collide, violent illness and sudden death occur. (Relying on Year Decline, meeting Moon Emptiness, losing Seasonal Harmony is called San Xu. Meaning detailed in next chapter. Also, San Xu includes meanings like fright stealing Essence and sweat from Heart, detailed in later chapters 43-44.)
With Liang Shi (Two Solidities) and Yi Xu (One Deficiency), illness manifests as Lin Lu (drenching/exposure) cold-heat, or contracting Wei (Atrophy) by violating rainy/damp places. (Liang Shi Yi Xu means even one Xu among Three Xu can cause disease. Illness may arise from rain exposure or wind exposure causing cold-heat, or from violating rainy/damp places causing Atrophy, all due to one Xu.)
Thus, the Sage avoids wind as he avoids arrows and stones. If one has San Xu and is partially struck by Xie Feng (Evil Wind), it results in Ji Pu (Striking/Falling) and Pian Ku (Hemiplegia). (Xie Feng is wind out of season/improper. Ji Pu means struck down by wind. However, one must violate San Xu to suffer this disease; thus, those with solid Zheng Qi cannot be harmed by Evil, which is known.)