夫案《内经》以下，皆谓外中风邪。然地有南北之殊，不可一途而论。惟刘守真作将
息失宜，水不能制火，极是。由今言之，西北二方，亦有真为风所中者，但极少耳。东南之
人，多是湿土生痰，痰生热，热生风也。邪之所凑，其气必虚。风之伤人，在肺脏为多。
许学士谓气中者，亦由此七情所伤，脉微而数，或浮而紧，缓而迟。必也脉迟浮可
治，大数而极者死。若果外中者，则东垣所谓中血脉、中腑、中脏之理，其于四肢
不举，亦有与痿相类者，当细分之。《局方》风、痿同治大谬，发挥甚详。子和用三
法，如的系邪风卒中，痰盛实热者可用，否则不可。
风者，百病之始，善行而数变。行者，动也。风本为热，热胜则风动，宜以静胜其
燥，养血是也。治须少汁，亦宜少下。多汗则虚其卫，多下则损其荣。治其在经，虽
有汗下之戒，而有中脏、中腑之分。中腑者，宜汗之。中脏者，宜下之。此虽合汗下，亦
不可太过。汗多则亡阳，下多则亡阴。亡阳则损其气，亡阴则损其形。初谓表里不和，须
汗下之。表里已和，是宜治之在经。其中腑者，而显五色，有表证而脉浮、恶风、恶
寒、拘急
不仁，或中之后、身之前、身之侧，皆曰中腑也，其治多易。中脏者，唇吻不收，舌不
转而失音，鼻不闻香臭，耳聋而眼瞀，大小便闭结，或眼合直视、摇头口开、手撒遗尿、痰
如拽锯、鼻鼾，皆曰中脏也。中脏者，多不治也。六腑不和，留结为痈。五脏不和，九窍
不通。无此，仍在经也。初证既定，宜以大药养之，当顺时令而调阴阳，安脏腑而和荣
卫，少有不愈者也。风中腑者，先以加减续命汤随证发其表，如兼中脏，则大便多秘
涩，宜以三化汤通其滞。初证已定，别无他变，以大药和治之。大抵中腑者，多着四
肢，中脏者，多滞九窍。中腑者多兼中脏之证。至于舌强失音，久服大药自能愈也。
又因气中，其证与中风相似，但风中多痰涎，气中口中无涎。治之之法，调气为先。经言
治风者，以理气，气顺则痰消。徐理其风、庶可收效。又有中风言不变、志不乱，病在分
腠之间者，只宜温肝、取小汗，为可复也。
凡中风脉多沉伏。大法浮迟者吉，急实者凶。先用麻油调苏合香丸，或用三姜，或
用白汤调。如口噤，抉开灌之。少苏，则服八味顺气散。若痰盛者，只以省风导痰汤
服之。若卧则昏沉不省人事，口噤，急以生半夏末，吹入鼻中，或用细辛、皂角为末吹
之，喷嚏则苏，无嚏者不治。肥人中者，以其气盛于外而歉于内也。肺为气出入之道，肥
者气必急，气急必肺邪盛。肺金克木，胆为肝之腑，故痰涎壅盛，所以治之必先理气为急。
中后，气未顺，痰未除，调理之剂，惟当以藿香正气散和星香散煎服。此药非特可治中风
之证，治中风、中恶尤宜。寻常止呕多痰者，亦可服之。若前证多怒，宜小续命汤加羚
羊角。热而渴者，汤中去附子，加秦艽半钱。恍惚错语，加茯神、远志各半钱。不得
睡，加酸枣仁半钱。不能言，加竹沥一蚬壳许。人虚无力者，去麻黄、
加人参如其数。若人自苏，能言能食，惟身体不遂，急则拳挛，缓则弹曳，经年不
愈，以加减地仙丹常服。若饮食坐卧如常，但失音不语，只以小续命汤去附子，加石菖
蒲一钱。治风之法，初得之即当顺气，及日久则当活血，此万古不易之理。惟可以四
物汤吞活络丹愈者，正是此义。若先不顺气化痰，遽用乌、附，又不活血，徒
用防风、天麻、羌活辈，吾未见能治也。又见风中于肤腠，辄用脑、麝治之者，是引风入
骨髓也，尤为难治，深可戒哉。如口眼 斜未正者，以蓖麻去壳捣烂，右 涂左，左
涂右。或鲜鱼血入麝香少许，涂之即正。喷嚏初卒倒，僵仆不知人事，急以皂角末，或不卧
散，以鼻内吹之，就提头顶发立苏。若有喷嚏者可治。无嚏者不治。经曰∶风从汗
泄。以可微汗，正如解表。表实无汗者，散之、劫之。表虚自汗者，温之、解之。若气
滞者难治，宜吐之。可下者，此因内有便溺之阻隔，故里实。若三、五日不大便者，可
与机要三化汤或子和搜风丸。老人只以润肠丸。理气者，气滞气郁，肩膊麻痛之类，此七
情也。宜乌药顺气、八味顺气之类。理血者，无表里之急，血弱举发不时者，与大秦艽
汤、羌活愈风汤，兼用化痰丸子。
查阅《内经》以来的医籍，大多认为这是外感风邪所致。然而，地域有南北的差异，不能一概而论。只有刘守真提出的“将息失宜（生活起居调摄不当），水不能制约火”的观点，是非常正确的。从当今的情况来看，西北两地，也有真正被风邪中伤的病例，但极少见。东南地区的人，多是湿土生痰，痰生热，热生风。邪气聚集的地方，正气必然虚弱。风邪伤人，多在肺脏。许学士说“气中”，也是由七情所伤引起，脉象微而数，或浮而紧，缓而迟。必定是脉象迟而浮的可以治疗，脉象大数且极度的则预后不良致死。如果是确实外感风邪，那么就是东垣所说的中血脉、中腑、中脏的道理，对于四肢不能抬举的症状，也有与痿证相似的，应当仔细分辨。《局方》中风病和痿证同治是大错特错的，对此发挥得很详细。子和使用汗、吐、下三法，如果确实是邪风卒中，痰盛实热的可以用，否则不可用。
风，是百病的开端，善于行走且变化多端。“行”，就是动的意思。风本属热，热胜则风动，应该以静来战胜其燥，养血就是方法之一。治疗需要少用辛散之品，也宜慎用攻下法。多汗则会耗伤卫气，多下则会损伤营血。治疗在经的病，虽然有汗法和下法的禁忌，但有中脏、中腑的区别。中腑者，宜用汗法。中脏者，宜用下法。这虽然符合汗下之法，也不可以太过。汗多则亡阳，下多则亡阴。亡阳则损伤气，亡阴则损伤形。起初认为表里不和，需要用汗下法。表里已经调和，就适宜治疗在经的病。其中中腑的，显现五色，有表证而脉浮、恶风、恶寒、拘急不仁，或者发病在身体之前、身体之侧，都叫中腑，治疗比较容易。中脏的，口唇松弛不收，舌转动失灵而失音，鼻子闻不到香臭，耳聋眼花，大小便闭结，或者眼睛闭合直视、摇头口开、手撒遗尿、痰声如拽锯、鼻鼾，都叫中脏。中脏的，大多难以治愈。六腑不和，留滞结聚成为痈肿。五脏不和，九窍不通。如果没有这些症状，病仍在经。初证确定后，适宜用大药调养，应当顺应时令来调理阴阳，安和脏腑，调和营卫，很少有不好的。风中于腑的，先用加减续命汤随证发其表，如果兼有中脏，则大便多秘涩，适宜用三化汤通导积滞。初证已定，没有其他变化，用大药调和治疗。大抵中腑的，多着于四肢，中脏的，多阻滞九窍。中腑的多兼有中脏的症状。至于舌强失音，久服大药自然能痊愈。
又因气中，其症状与中风相似，但风中多痰涎，气中口中无涎。治疗的方法，以调气为先。经上说治疗风病，以理气为主，气顺则痰消。慢慢调理风邪，才可以收效。又有中风说话不变、神志不乱，病在分腠之间的，只适宜温肝，取小汗，才可以恢复。
凡中风脉象多沉伏。大法则是浮迟者吉，急实者凶。先用麻油调苏合香丸，或用三姜汤，或用白开水调服。如果口噤不开，撬开灌入。稍苏醒，则服用八味顺气散。如果痰盛的，只用省风导痰汤服用。如果卧则昏沉不省人事，口噤，急用生半夏末，吹入鼻中，或用细辛、皂角为末吹入，打喷嚏则苏醒，不打喷嚏的无法救治。肥人中风的，是因为其气盛于外而亏虚于内。肺是气出入的通道，肥人气必急，气急必肺邪盛。肺金克木，胆为肝之腑，所以痰涎壅盛，因此治疗必须先理气为急。中风后，气未顺，痰未除，调理的药剂，只应当用藿香正气散和星香散煎服。此药不仅可治中风证，治中风、中恶尤其适宜。平常止呕多痰者，也可以服用。如果前证多怒，适宜用小续命汤加羚羊角。热而渴的，汤中去掉附子，加秦艽半钱。恍惚错语的，加茯神、远志各半钱。睡不着的，加酸枣仁半钱。不能说话的，加竹沥一蚬壳量。人虚无力的，去掉麻黄，加入人参如麻黄的量。如果人自己苏醒，能言能食，只是身体不遂，急则拳挛，缓则弹曳，经年不愈，用加减地仙丹常服。如果饮食坐卧如常，只是失音不语，只用小续命汤去附子，加石菖蒲一钱。治风的方法，初得病时应当顺气，及日久则应当活血，这是万古不变的真理。只有可以用四物汤吞服活络丹痊愈的，正是这个意义。如果先不顺气化痰，遽然用乌头、附子，又不活血，徒用防风、天麻、羌活之类，我没见过能治好的。又见风中于肤腠，辄用脑、麝治疗的，这是引风入骨髓，尤为难治，深可戒惧啊。如果口眼歪斜未正的，用蓖麻去壳捣烂，右歪涂左，左歪涂右。或者鲜鱼血入少许麝香，涂之即正。喷嚏初卒倒，僵仆不知人事，急用皂角末，或不卧散，从鼻内吹入，提起头顶头发立醒。如果有喷嚏的可治。无嚏的不治。经上说：风从汗泄。以微微出汗为宜，正如解表。表实无汗的，散之、劫之。表虚自汗的，温之、解之。如果气滞的难治，宜用吐法。可下的，这是因为内有便溺阻隔，故里实。如果三、五天不大便的，可与机要三化汤或子和搜风丸。老人只用润肠丸。理气的，指气滞气郁，肩膊麻痛之类，这是七情所致。适宜用乌药顺气、八味顺气之类。理血的，指无表里之急，血弱举发不时者，与大秦艽汤、羌活愈风汤，兼用化痰丸子。
Consulting medical texts since the *Neijing* (Classic of Internal Medicine), it is generally stated that this is caused by external wind pathogen invasion. However, there are differences between northern and southern regions, and one cannot generalize based on a single approach. Only Liu Shouzhen's proposition that "improper lifestyle management leads to water failing to control fire" is highly accurate. Speaking from today's perspective, in the northwest regions, there are indeed cases of true wind stroke, but they are extremely rare. People in the southeast are mostly affected by damp earth generating phlegm, phlegm generating heat, and heat generating wind. Where pathogens gather, qi must be deficient. Wind pathogens injure the body, predominantly affecting the Lung organ. Xu Xueshi stated that "Qi Zhong" (Qi Strike) is also caused by injury from the Seven Emotions, with a pulse that is subtle and rapid, or floating and tight, slow and delayed. A pulse that is slow and floating indicates a treatable condition, whereas a pulse that is large, rapid, and extreme indicates death. If it is indeed an external wind strike, then it follows Dong Yuan's principles of striking the blood vessels, fu organs, or zang organs. The symptom of limbs being unable to lift is similar to Wei Syndrome (Flaccidity Syndrome), and careful differentiation is required. Treating Feng (Wind) diseases and Wei (Flaccidity) diseases together in the *Ju Fang* (Formulas of the Bureau) is a major error, which has been elaborated upon extensively. Hezi used the three methods (sweating, vomiting, purging); these can be used if it is truly a sudden wind strike with abundant phlegm and excess heat, otherwise, they should not be used.
Wind is the beginning of all diseases; it moves swiftly and changes frequently. "Moving" implies motion. Wind is fundamentally heat; when heat prevails, wind moves. One should use stillness to overcome its dryness, and nourishing blood is the method. Treatment requires using few acrid/dispersing agents and should also avoid purgatives. Excessive sweating depletes Wei Qi (Defensive Qi), and excessive purging damages Ying Blood (Nutritive Blood). When treating disease in the meridians, although there are taboos against sweating and purging, there is a distinction between striking the zang and fu organs. Striking the fu organs warrants sweating. Striking the zang organs warrants purging. Although this aligns with sweating and purging, it must not be excessive. Excessive sweating leads to loss of Yang, and excessive purging leads to loss of Yin. Loss of Yang damages Qi, and loss of Yin damages the physical form. Initially, if exterior and interior are disharmonious, sweating and purging are needed. Once exterior and interior are harmonized, treatment should focus on the meridians. In cases of striking the fu organs, five colors manifest, accompanied by exterior symptoms such as floating pulse, aversion to wind, aversion to cold, stiffness, spasms, and numbness. Whether occurring on the front, side, or after onset, it is called striking the fu organs, and treatment is relatively easy. In cases of striking the zang organs, there is flaccidity of the lips and mouth, inability to move the tongue resulting in aphonia, anosmia, deafness, and blurred vision, constipation of stool and urine, or eyes closed with fixed gaze, head shaking, open mouth, relaxed hands, urinary incontinence, rattling sputum like sawing wood, and snoring. This is called striking the zang organs. Striking the zang organs is often untreatable. Disharmony of the six fu organs leads to stagnation and accumulation forming abscesses. Disharmony of the five zang organs leads to obstruction of the nine orifices. Without these symptoms, the disease remains in the meridians. Once the initial syndrome is established, it is appropriate to nourish with major tonics, adjusting yin and yang according to the seasons, calming the zang organs, and harmonizing Ying and Wei Qi. Few cases will fail to heal. For wind striking the fu organs, first use Modified Chucming Decoction to release the exterior according to the syndrome. If combined with striking the zang organs, bowel movements are often constipated, so Sanhua Decoction should be used to unblock stagnation. Once the initial syndrome is stabilized without other changes, treat with major tonics to harmonize. Generally, striking the fu organs affects the four limbs, while striking the zang organs obstructs the nine orifices. Striking the fu organs often includes symptoms of striking the zang organs. As for tongue stiffness and aphonia, long-term use of major tonics will naturally lead to recovery.
Furthermore, due to Qi Zhong, the symptoms resemble wind stroke, but wind strike involves much phlegm-saliva, whereas Qi Zhong has no saliva in the mouth. The treatment method prioritizes regulating qi. The classics state that treating wind involves regulating qi; when qi flows smoothly, phlegm dissipates. Gradually managing the wind can yield results. There are also cases of wind stroke where speech is unchanged and consciousness is intact, with the disease located in the fenli (interstitial spaces); only warming the Liver and inducing slight sweating allows for recovery.
In general, the pulse in wind stroke is often deep and hidden. The general rule is that floating and slow pulses are auspicious, while rapid and full pulses are ominous. First, administer Suhexiang Wan (Styrax Pill) mixed with sesame oil, or Sanjiang Decoction (Three Ginger Decoction), or mix with warm water. If the jaw is locked, pry it open and administer. Upon slight revival, administer Bawei Shunqi Powder (Eight-Ingredient Qi-Regulating Powder). If phlegm is abundant, only Shengfeng Daotan Decoction (Phlegm-Resolving and Wind-Expelling Decoction) should be taken. If the patient lies unconscious and unresponsive with a locked jaw, urgently blow raw Pinellia Rhizome powder into the nose, or use Asarum and Gleditsia Sinensis powder blown into the nose. Sneezing indicates revival; lack of sneezing indicates untreatability. In obese individuals suffering from wind strike, qi is abundant externally but deficient internally. The Lung is the pathway for qi entry and exit; obesity implies urgent qi, and urgent qi implies excess Lung Pathogen. Metal overcomes Wood; the Gallbladder is the Fu organ of the Liver, hence phlegm-saliva is abundant. Therefore, treatment must prioritize regulating qi. After wind strike, if qi is not smooth and phlegm is not cleared, conditioning agents should consist of Huoxiang Zhengqi Decoction (Agastache Decoction for Rectifying the Qi) and Xingxiang San (Star Anise and Atractylodes Powder) decocted together. This medicine is not only suitable for wind stroke but especially for wind strike and evil qi strike. It can also be taken for ordinary vomiting with excessive phlegm. If the aforementioned syndrome involves much anger, Xiao Xuming Decoction (Minor Continuation Life Decoction) with Antelope Horn is appropriate. For heat with thirst, remove Aconite Root from the decoction and add Gentian Root half qian. For confusion and erroneous speech, add Poria and Polygala root each half qian. For insomnia, add Sour Jujube Seed half qian. For inability to speak, add Bamboo Juice one conch shell measure. For those who are weak and powerless, remove Ephedra Stem and add Ginseng Root in equal amount to Ephedra. If the patient revives spontaneously, can speak and eat, but suffers from limb paralysis, with acute spasm or chronic dragging, lasting years without cure, take Modified Dixian Dan (Immortal Earth Pill) regularly. If diet, sitting, and lying are normal, but only aphonia exists, use Xiao Xuming Decoction removing Aconite Root and adding Acorus Tatarinowii Rhizome one qian. The method for treating wind: immediately upon onset, regulate qi; after prolonged duration, invigorate blood. This is an immutable principle for eternity. Healing via swallowing Huoluo Dan (Meridian-Unblocking Pill) with Siwu Tang (Four Substances Decoction) exemplifies this meaning. If one does not first regulate qi and resolve phlegm, but hastily uses Aconite and Typhonium, without invigorating blood, and merely uses Saposhnikovia Root, Gastrodia Rhizome, and Notopterygium Root, I have never seen it cured. Furthermore, seeing wind invading the skin and interstices treated with Camphor and Musk draws the wind into the bone marrow, making it even harder to treat; this should be deeply cautioned against. For facial deviation not yet corrected, apply peeled and mashed Castor Bean seeds to the unaffected side (right to left, left to right). Or apply fresh fish blood with a little Musk; applying it corrects the deviation immediately. For sudden collapse due to sneezing, stiffening, and unconsciousness, urgently blow Gleditsia Sinensis powder or Buwo San (Non-Sleeping Powder) into the nose, and pull the hair at the crown of the head to revive. Those who sneeze are treatable; those who do not are not. The classics say: Wind exits through sweat. Induce slight sweating, just as releasing the exterior. For exterior excess with no sweat, disperse and conquer. For exterior deficiency with spontaneous sweating, warm and release. If qi stagnation is present, it is difficult to treat; emesis is indicated. Purging is applicable when internal blockage by stool and urine causes interior excess. For three to five days without bowel movement, Ji Yao Sanhua Decoction (Essential Sanhua Decoction) or Hezi Soufeng Pills (Hezi Wind-Searching Pills) may be given. Elderly people should only use Runchang Wan (Intestine-Moistening Pill). Regulating qi refers to qi stagnation and depression, such as shoulder and arm numbness and pain, caused by the seven emotions. Wuyao Shunqi Powder (Lindera Regulating Qi Powder) and Bawei Shunqi Powder are appropriate. Regulating blood refers to cases without urgent exterior-interior symptoms, where blood weakness causes irregular outbreaks; Da Qinjiao Tang (Major Gentian Decoction) and Qianghuo Yufeng Tang (Notopterygium Preventing Wind Decoction) are given, combined with Huatan Wan (Phlegm-Resolving Pill).