有在天之六气，有在人之六气。上编所言，天之六气也。此篇所言，人身之六
气也。《经》曰∶人身之气，以天地之疾风名之，是人身之气，可名之为风也。各脏
腑皆有气，皆可名风，而属之肝者。以风为动物，肝主动也。《经》曰∶在天为风，
在地为木，在人为肝。故古人于肝，或名之为木，或名之为风。凡医书中所言风证，
作外感风寒看不合者，作肝气看则合，初学之士，不可不知也。若误作外邪治，妄
行发散，则非矣。然内风亦有当发散者，以肝气郁抑于中，则与之升发，或服药后，
温覆以取微汗，令之外发，或但服药令之内升，不用温覆取汗，酌之可也。外感之
风多属寒，虽夏月得风亦凉，可见也。内生之风则多属热。何者？人身之气，有寒
有热，气寒则微，气热则盛，盛则鼓荡飘忽而风生焉，所谓热极生风。又谓风从火
断，汗之宜也。风既为热气所生，则其气必热。而亦有寒者，以火气暴盛者，元气
被其冲激，煽而为风，风动而生凉也。验之焚燎，火起则风发，（风即虚空之气耳，不煽不
动，火之冲激，与用扇 之无异也。）习习生凉可见。故丹溪谓∶寒气自下上冲为火。即此义
也。火在天为热气、（《经》以属之春分后四气。）暑气，（《经》以属之小满后四
气。）在地为五行之火，在人身为君相之火，已详水火论。湿，在天为湿气，在地为土，
在人为脾胃，故古人言脾胃，往往以土名之，或以湿名之。然脾胃居中，兼该六气，六气皆能
为之病，不独主湿恶湿也。燥，在天为清气，在地为金，在人为肺，故古人言肺，往往
以金名之，以燥名之。而或主寒燥言，或主热燥言，则当细与辨别，庶不致错误。
寒，在天为寒气，在地为水，在人为肾，故古人言肾，往往以水名之，以寒名之。
《经》曰∶冬伤于寒。寒字即肾字之替身，非言时令之寒也。人身六气为病，有自生
者，有与天之六气相感应而生者，故外感内伤，大端最宜分晰也。
存在存在于自然界中的六气，也存在存在于人体内的六气。上编所论述的，是自然界中的六气。本篇所论述的，是人体内的六气。《黄帝内经》说：人体的气，可以用天地的疾风来命名，因此人体的气，可以称之为风。各个脏腑都有气，都可以称为风，但归属于肝。因为风是运动的，而肝主司运动。《黄帝内经》说：在自然界表现为风，在地面表现为木，在人体表现为肝。所以古人对于肝，有时称之为木，有时称之为风。凡是医书中所说的风证，如果当作外感风寒来看待是不合适的，如果当作肝气来看待则是合理的，初学的医者，不能不知道这一点。如果错误地当作外邪治疗，妄用发散的方法，那就错了。然而内风也有应当使用发散疗法的，因为肝气郁结抑制在体内，就给予它升发的手段，或者服药后，用温热的覆盖物取微汗，让它向外发散，或者只服药让它向内升发，不用温热覆盖取汗，酌情处理即可。外感的风多属于寒，即使是夏天受风也是凉的，由此可见。内生的风则多属于热。为什么呢？人体的气，有寒有热，气寒则微弱，气热则强盛，强盛就会鼓荡飘忽从而产生风，这就是所谓的“热极生风”。又说“风从火断”，适宜用发汗法。风既然由热气产生，那么它的气必然热。但也有寒的情况，因为火气突然强盛时，元气被其冲激，煽动而成风，风动而生凉。验证焚烧烈火，火起则风发，（风就是虚空之气罢了，不煽动就不运动，火的冲激，与用扇子扇没有什么不同。）习习生凉的现象可见。所以朱丹溪说：寒气自下向上冲激变成火。就是这个道理。火在自然界表现为热气、（《黄帝内经》将其归属于春分后的四气。）暑气，（《黄帝内经》将其归属于小满后的四气。）在地面表现为五行之火，在人体表现为君火和相火，已在水火论中详细论述。湿，在自然界表现为湿气，在地面表现为土，在人体表现为脾胃，所以古人谈论脾胃时，往往以土命名，或以湿命名。然而脾胃居于中焦，兼括六气，六气都能导致疾病，不仅仅主司湿且厌恶湿。燥，在自然界表现为清气，在地面表现为金，在人体表现为肺，所以古人谈论肺时，往往以金命名，以燥命名。或者是主寒燥而言，或者是主热燥而言，则应当仔细辨别，才不会导致错误。寒，在自然界表现为寒气，在地面表现为水，在人体表现为肾，所以古人谈论肾时，往往以水命名，以寒命名。《黄帝内经》说：冬天伤害于寒。这里的“寒”字就是“肾”字的替身，并非指时令的寒冷。人身六气致病，有自身产生的，有与自然界六气相互感应而产生的，所以外感和内伤，大体上最应该分辨清楚。
There are the Six Qi (Six Climatic Factors) existing in Heaven (Nature), and there are the Six Qi existing in Man (Human Body). The first part of this book discussed the Six Qi of Heaven. This chapter discusses the Six Qi of the human body. The Classics state: "The Qi of the human body can be named after the fierce winds of Heaven and Earth." Thus, the Qi of the human body can be called Wind. Each Zang-Fu organ possesses Qi, which can all be termed Wind, but they are attributed to the Liver. This is because Wind is characterized by movement, and the Liver governs movement. The Classics state: "In Heaven it is Wind, on Earth it is Wood, and in Man it is the Liver." Therefore, ancient physicians sometimes referred to the Liver as Wood or as Wind. When medical texts discuss "Wind Syndromes" (Feng Zheng), interpreting them as Exogenous Wind-Cold (Wai Gan Feng Han) is inappropriate; interpreting them as Liver Qi (Gan Qi) disorders is correct. Beginners must understand this. If mistakenly treated as an exogenous pathogen with reckless dispersing methods, it would be erroneous. However, for Endogenous Wind (Nei Feng), dispersing methods may sometimes be indicated. If Liver Qi is depressed and constrained within, one should employ ascending and dispersing measures. For instance, after administering medicine, apply warm covers to induce slight sweating, allowing the pathogenic factor to exit outwardly. Alternatively, administer medicine solely to promote internal ascending without using warm covers to induce sweat, adjusting according to circumstances. Exogenous Wind mostly belongs to Cold; even in summer, wind feels cool, which confirms this. Endogenous Wind mostly belongs to Heat. Why? Human Qi has both Cold and Heat qualities. Cold Qi is weak and subtle, while Heat Qi is vigorous and abundant. Abundance leads to turbulent, fluctuating motion, generating Wind—this is what is meant by "Extreme Heat generates Wind." It is also said that "Wind arises from Fire," making sweating therapy appropriate. Since Wind is generated by Heat Qi, its nature must be hot. Yet, there are cases of Cold. When Fire Qi suddenly becomes excessive, the Yuan Qi (Original Qi) is shocked and agitated, stirring up Wind, which then generates a cooling sensation upon movement. This can be verified by observing a blazing fire: when fire rises, wind emerges. (Wind is merely the empty air; it does not move unless stirred. The shock of fire is no different from fanning with a fan.) The phenomenon of a gentle breeze bringing coolness is evident. Thus, Zhu Danxi stated: "Cold Qi rushing upward from below transforms into Fire." This illustrates the same principle. Fire, in Heaven, manifests as Warmth (Re Qi)—(The Classics attribute this to the four Qi periods after Spring Equinox)—and Summer Heat (Shu Qi)—(The Classics attribute this to the four Qi periods after Grain Full). On Earth, it is the Fire element of the Five Phases. In the human body, it is Ministerial Fire (Xiang Huo) and Sovereign Fire (Jun Huo), as detailed in the discussion on Water and Fire. Dampness (Shi), in Heaven, is Damp Qi; on Earth, it is Earth; in Man, it is the Spleen and Stomach. Hence, ancients often referred to the Spleen and Stomach as Earth or as Dampness. However, the Spleen and Stomach reside in the Center and encompass all Six Qi. All Six Qi can cause disease in them; they do not only govern Dampness nor merely dislike Dampness. Dryness (Zao), in Heaven, is Clear Qi (Qing Qi); on Earth, it is Metal; in Man, it is the Lung. Thus, ancients often referred to the Lung as Metal or as Dryness. One must carefully distinguish whether it refers to Cold-Dryness or Heat-Dryness to avoid errors. Cold (Han), in Heaven, is Cold Qi; on Earth, it is Water; in Man, it is the Kidney. Thus, ancients often referred to the Kidney as Water or as Cold. The Classics state: "In winter, injury occurs due to Cold." Here, the character "Cold" serves as a substitute for "Kidney," referring not to the seasonal coldness. Diseases caused by the Six Qi of the human body arise either endogenously or through mutual resonance with the Six Qi of Heaven. Therefore, in general, it is crucial to clearly differentiate between Exogenous (Wai Gan) and Endogenous (Nei Shang) factors.