《九宫八风篇》曰∶太一常以冬至之日，居叶蛰之宫四十六日，明日居天留四十六日，
明日居仓门四十六日，明日居阴洛四十五日，明日居天宫四十六日，明日居玄委四十六日，
明日居仓果四十六日，明日居新洛四十五日，明日复居叶蛰之宫，日冬至矣。常如是无已，
终而复始。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。先之则多雨，
后之则多旱。太一在冬至之日有变，占在君；太一在春分之日有变，占在相；太一在中宫之
日有变，占在吏；太一在秋分之日有变，占在将；太一在夏至之日有变，占在百姓。所谓有
变者，太一居五宫之日，病风折树木，扬砂石，各以其所主占贵贱。因视风所从来而占之。
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。是故太一入徙
立于中宫，乃朝八风，以占吉凶也。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。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。
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。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。
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。
风从东北方来，名曰凶风。其伤人也，内舍于大肠，外在于两肋腋骨下及肢节。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。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。此八风皆从其虚之乡来，乃能病患。三
虚相搏，则为暴病卒死。两实一虚，病则为淋露寒热。犯其雨湿之地，则为痿。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。
《岁露论》∶黄帝问于少师曰∶余闻四时八风之中人也。故有寒暑，寒则皮肤急而腠理
闭，暑则皮肤缓而腠理开。贼风邪气因得以入乎？将必须八正虚邪，乃能伤人乎？少师答曰∶
不然。贼风邪气之中人也，不得以时。然必因其开也，其入深，其内极病，其病患也卒暴；
因其闭也，其入浅以留，其病也徐以迟。帝曰∶有寒温和适，腠理不开，然有卒病者，其故
何也？少师曰∶虽平居，其腠理开闭缓急，其故常有时也。人与天地相参也，与日月相应也
。故月满则海水西盛，人血气积，肌肉充，皮肤致，毛发坚，腠理 ，烟垢着。当是之时，
虽遇贼风，其入浅不深。至其月郭空，则海水东盛。人气血虚，其卫气去，形独居，肌肉减
，皮肤纵，腠理开，毛发残， 理薄，烟垢落。当是之时，遇贼风则其入深，其病患也
卒暴。帝曰∶其有卒然暴死暴病者何也？少师曰∶三虚者，其死暴疾也；得三实者，邪不能
伤人也。帝曰∶愿闻三虚。曰∶乘年之衰，逢月之空，失时之和，因为贼风所伤，是谓三虚
。故论不知三虚，工反为粗。帝曰∶愿闻三实。少师曰∶逢年之盛，遇月之满，得时之和，
虽有贼风邪气，不能危之也。帝曰∶愿闻岁之所以皆同病者，何因而然？少师曰∶此八正之
候也。候此者，常以冬至之日，太一立于叶蛰之宫，其至也。天必应之以风雨者矣。风雨从
南方来者，为虚风，贼伤人者也。其以夜半至也。万民皆卧而弗犯也，故其岁民少病。其以
昼至者，万民懈惰而皆中于虚风，故万民多病。虚邪入客于骨而不发于外，至其立春，阳气
大发，腠理开。因立春之日，风从西方来，万民又皆中于虚风，此两邪相搏，经气结代者矣
。故逢其风而遇其雨者，命曰遇岁露焉。因岁之和，而少贼风者，民少病而少死；岁多贼风
邪气，寒温不和，则民多病而死矣。
《八正神明论》帝曰∶星辰八正何候？岐伯曰∶星辰者，所以制日月之行也；八正者
，所以候八风之虚邪，以时至者也。四时者，所以分春秋冬夏之气所在，以时调之也。八正
之虚邪，而避之勿犯也。以身之虚，而逢天之虚，两虚相感，其气至骨，入则伤五脏。工候
救之，弗能伤也。故曰∶天忌不可不知也。虚邪者，八正之虚邪气也。正邪者，身形若用力
汗出，腠理开，逢虚风，其中人也微。故莫知其情，莫见其形。
《阴阳应象大论》曰∶风胜则动，热胜则肿，燥胜则干，寒胜则浮，湿胜则濡泻。冬伤
于寒，春必温病；春伤于风，夏生飧泄。天气通于肺，地气通于嗌，风气通于肝，雷气通于
心，谷气通于脾，雨气通于肾。阳之汗，以天地之雨名之；阳之气，以天地之疾风名之。邪
风之至，疾如风雨。故善治者，治皮毛，其次治肌肤，其次治筋脉，其次治六腑，其次治五
脏。治五脏者，半死半生也。故天之邪气，感则害人五脏；水谷之寒热，感则害于六腑；地
之湿气，感则害皮肉筋脉。东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心。神在
天为风，在地为木，在体为筋，在脏为肝，在色为苍，在音为角，在声为呼，在变动为握，
在窍为目，在味为酸，在志为怒。风伤筋，燥胜风，风胜湿。
《风论》∶黄帝问曰∶风之伤人也，或为寒热，或为热中，或为寒中，或为疠风，或为
偏枯，或为风也，其病各异，其名不同。或内至五脏六腑，不知其解，愿闻其说。岐伯对曰
∶风气藏于皮肤之间，内不得通，外不得泄。风者善行而数变，腠理开则洒然寒，闭则热而
闷。其寒也则衰食饮。其热也则消肌肉。故使人 栗而不能食，名曰寒热。风气与阳明
入胃，循脉而上至目内 ，其人肥则风气不得外泄，则为热中而目黄；人瘦则外泄而寒，则
为寒中而泣出。风气与太阳俱入，行诸脉俞，散于分肉之间，与卫气相干，其道不利，故使
肌肉愤 而有疡，卫气有所凝而不行，故其肉有不仁也。疠者，有营气热 ，其气
不清，故使鼻柱坏而色败，皮肤疡溃，风寒客于脉而不去，名曰疠风，或名曰寒热。以春甲
乙伤于风者为肝风，以夏丙丁伤于风者为心风，以季夏戊己伤于邪者为脾风，以秋庚辛中于
邪者为肺风，以冬壬癸中于邪者为肾风。风中五脏六腑之俞，亦为脏腑之风，各入其门户所
中，皆为偏风。风气循风府而上，则为脑风。风入系头，则为目风、眼寒。饮酒中风，则为
漏风。入房汗出中风，则为内风。新沐中风，则为首风。久风入中，则为肠风飧泄。外在腠
理，则为泄风。故风者百病之长也，至其变化，乃为他病也，无常方，然致有风气也。帝曰
∶五脏风之形状不同者何？愿闻其诊及其病能。岐伯曰∶肺风之状，多汗恶风，色 然
白，时咳短气，昼日则瘥，暮则甚，诊在眉上，其色白。心风之状，多汗恶风，焦绝，善怒
吓，赤色，病甚则言不可快，诊在口，其色赤。肝风之状，多汗恶风，善悲，色微苍，嗌干
善怒，时憎女子，诊在目下，其色青。脾风之状，多汗恶风，身体怠惰，四支不欲动，色薄
微黄，不嗜食，诊在鼻上，其色黄。肾风之状，多汗恶风，面 然浮肿，脊痛不能正立
，其色 ，隐曲不利，诊在肌上，其色黑。胃风之状，颈多汗恶风，食饮不下，鬲塞不
通，腹善满，失衣则 胀，食寒则泄，诊形瘦而腹大。首风之状，头面多汗恶风，当先
风一日则病甚，头痛不可以出内，至其风日，则病少愈。漏风之状，或多汗，常不可单衣，
食则汗出，甚则身汗，喘息恶风，衣常濡，口干善渴，不能劳事。泄风之状，多汗，汗出泄
衣上，口中干上渍，其风不能劳事，身体尽痛则寒。
《玉机真藏论》曰∶风者百病之长也，今风寒客于人，使人毫毛毕直，皮肤闭而为热，
当是之时，可汗而发也。或痹不仁肿痛，当是之时，可汤熨及火灸刺而去之。弗治，病入舍
于肺，名曰肺痹，发咳上气。弗治，肺即传而行之肝，名曰肝痹，一名曰厥，胁痛出食，当
是之时，可按若刺耳。弗治，肝传之脾，病名曰脾风，发瘅，腹中热，烦心出黄，当此之时
，可按可药可浴。弗治，脾传之肾，病名曰疝瘕，少腹冤热而痛，出白，一名曰蛊，当此之
时，可按可药。弗治，肾传之心，病筋脉相引而急，病名曰螈，当此之时，可灸可药。弗治
，满十日，法当死。肾因传之心，心即复反传而行之肺，发寒热，病当三岁死。此病之次也
。
《金匮真言论》帝曰∶天有八风，经有五风，何谓？岐伯曰∶八风发邪，以为经风，
触五脏，邪气发病。所谓得四时之胜者，春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，
所谓四时之胜也。东风生于春，病在肝，俞在颈项；南风生于夏，病在心，俞在胸胁；西风
生于秋，病在肺，俞在肩背；北风生于冬，病在肾，俞在腰股；中央为土，病在脾，俞在脊
。故春气者病在头，夏气者病在脏，秋气者病在肩背，冬气者病在四肢。故春善病鼽衄，仲
夏善病胸胁，长夏善病洞泄寒中，秋善病风疟，冬善病痹厥。夏暑汗不出者，秋成风疟。
《调经论》曰∶风雨之伤人也，先客于皮肤，传入于孙脉，孙脉满则传入于络脉，络脉
满则输于大经脉，血气与邪并客于分腠之间，其脉坚大，故曰实。实者外坚充满，不可按之
，按之则痛。寒湿之伤人也，皮肤不收，肌肉坚紧，荣血泣，卫气去，故曰虚。虚者聂辟气
不足，按之则气足以温之，故快然而不痛。
《太阴阳明论》曰∶故犯贼风虚邪者，阳受之。阳受之则入六腑，入六腑则身热不时卧
，上为喘呼。故阳受风气，阴受湿气。故伤于风者，上先受之。伤于湿者，下先受之。
《生气通天论》曰∶风者，百病之始也，清静则肉腠闭拒，虽有大风苛毒，弗之能害，
此因时之序也。因于露风，乃生寒热。是以春伤于风，邪气留连，乃为洞泄。夏伤于暑，秋
为咳疟。秋伤于湿，上逆而咳，发为痿厥。冬伤于寒，春必温病。四时之气，更伤五脏。
《百病始生篇》帝曰∶夫百病之始生也，皆生于风雨寒暑，清湿喜怒。三部之气，所
伤异类，愿闻其会。岐伯曰∶三部之气各不同，或起于阴，或起于阳，请言其方。喜怒不节
则伤脏，伤脏则病起于阴也，清湿袭虚则病起于下，风寒袭虚则病起于上，是谓三部。至其
淫，不可胜数。岐伯曰∶风雨寒热，不得虚，邪不能独伤人。卒然逢疾风豪雨而不病
者，盖无虚故邪不能独伤人，此必因虚邪之风，与其身形，两虚相得，乃客其形。其中于
虚邪也，因与天时，与其身形，参以虚实，大病乃成，气有定舍，因处为名，上下中外，分
为三员。是故虚邪之中人也，始于皮肤，皮肤缓则腠理开，开则邪从毛发入，入则抵深，深
则毛发立，毛发立则淅然，故皮肤痛。留而不去，则传舍于络脉，在络之时，痛于肌肉，其
痛之时息，大经乃代。留而不去，传舍于经，在经之时，洒淅喜惊。留而不去，传舍于输，
在输之时，六经不通，四肢则肢节痛，腰脊乃强。留而不去，传舍于伏冲之脉，在伏冲之时
，体重身痛。留而不去，传舍于肠胃，在肠胃之时，贲响腹胀，多寒则肠鸣飧泄，食不化，
多热则溏出糜。留而不去，传舍于肠胃之外，募原之间，留着于脉，稽留而不去，息而成积
。邪气淫 ，不可胜论。帝曰∶治之奈何？岐伯曰∶察其所痛，以知其应，有余不足，
当补则补，当泻则泻，毋逆天时，是谓至治。
《邪气脏腑病形篇》曰∶诸阳之会，皆在于面。中人也方乘虚时，及新用力。若饮食汗
出，腠理开，而中于邪。中于面则下阳明，中于项则下太阳，中于颊则下少阳，其中于膺背
两胁，亦中其经。虚邪之中身也，洒淅动形。正邪之中人也微，先见于色，不知于身。若有
若无，若亡若存，有形无形，莫知其情。
《刺节真邪论》曰∶虚邪之中于人也，洒淅动形，起毫毛而发腠理。其入深，内搏于骨
，则为骨痹。搏于筋，则为筋挛。搏于脉中，血闭不通，则为痈。搏于肉，与卫气相搏，阳
胜者则为热，阴胜者则为寒，寒则真气去，去则虚，虚则寒。搏于皮肤之间，其气外发，腠
理开，毫毛摇，气往来行，则为痒。留而不去则痹。卫气不行，则为不仁。虚邪偏客于身半
，其入深，内居营卫，营卫稍衰，则真气去，邪气独留，发为偏枯。其邪气浅者，脉偏痛。
虚邪之入于身也深。寒与热相搏，久留而内着。寒胜其热，则骨疼肉枯。热胜其寒，则烂肉
腐肌为脓。内伤骨，内伤骨为骨蚀。
《脉要精微论》曰∶风成为寒热，久风为飧泄，脉风成为疠，来徐去疾，上虚下实，为
恶风也。故中恶风者，阳受气也。
《寿夭刚柔篇》曰∶病在阳者，命曰风。病在阴者，命曰痹。阴阳俱病，命曰风痹。风
寒伤形，忧、恐、忿、怒伤气。
《通评虚实论》曰∶不从内外中风之病，故瘦留着也。 跛，风寒湿之病也。
《九宫八风篇》说：太一（北斗星斗柄所指，代表节气运行）通常在冬至这一天，居住在叶蛰之宫四十六天，第二天居住在天留宫四十六天，再第二天居住在仓门宫四十六天，再第二天居住在阴洛宫四十五天，再第二天居住在天宫四十六天，再第二天居住在玄委宫四十六天，再第二天居住在仓果宫四十六天，再第二天居住在新洛宫四十五天，再第二天又回到叶蛰之宫，此时又是冬至日了。总是这样循环不已，终而复始。太一移动日子时，天气必定以风雨来响应，如果在那一天有风雨，就是吉兆，这一年庄稼丰收，百姓安康少病。如果风雨提前到来，则多雨；如果风雨推迟到来，则多旱。太一在冬至之日如果有异常变化，占卜结果应验在君主身上；太一在春分之日如果有异常变化，占卜结果应验在宰相身上；太一在中宫之日如果有异常变化，占卜结果应验在官吏身上；太一在秋分之日如果有异常变化，占卜结果应验在将领身上；太一在夏至之日如果有异常变化，占卜结果应验在百姓身上。所谓有异常变化，是指太一居住在五宫之日，出现狂风折断树木、扬起沙石的现象，分别根据其所主方位来占测贵贱吉凶。进而观察风从哪个方向吹来以此占测。风从太一所居的方位吹来，称为实风，主生长，滋养万物。从对冲方向吹来的风，称为虚风，是伤人的，主杀戮和危害。谨慎地守候并避开虚风，所以圣人说要躲避虚邪之道，就像躲避箭矢石头一样，邪气就不能伤害人，说的就是这个道理。因此太一进入迁徙站立于中宫时，便朝见八方之风，以此占测吉凶。
风从南方来，名叫大弱风。它伤人时，内舍于心，外在于脉，其气主热。风从西南方来，名叫谋风。它伤人时，内舍于脾，外在于肌，其气主弱。风从西方来，名叫刚风，它伤人时，内舍于肺，外在于皮肤，其气主燥。风从西北方来，名叫折风。它伤人时，内舍于小肠，外在于手太阳脉，脉绝则血溢，脉闭则结塞不通，容易突然死亡。风从北方来，名叫大刚风。它伤人时，内舍于肾，外在于骨与肩背的膂筋，其气主寒。风从东北方来，名叫凶风。它伤人时，内舍于大肠，外在于两肋腋骨下及肢节。风从东方来，名叫婴儿风。它伤人时，内舍于肝，外在于筋纽，其气主身湿。风从东南方来，名叫弱风。它伤人时，内舍于胃，外在于肌肉，其气主体重。这八种风都是从虚乡吹来的，才能致病。三虚（年虚、月虚、时虚）相搏结，就会发生暴病猝死。两实一虚，生病则为淋露寒热。触犯雨湿之地，则会成为痿证。所以圣人避风，就像躲避箭石一样。如果有三虚而偏中于邪风，就会像被击倒一样发生偏枯。
《岁露论》：黄帝问少师说：我听说四季八风中人，所以有寒暑之分，寒冷时皮肤收紧而腠理闭合，炎热时皮肤松弛而腠理开放。贼风邪气因此得以侵入吗？还是必须遇到八正之时的虚邪，才能伤人呢？少师回答说：不是这样的。贼风邪气伤人，并不局限于特定时间。但是必须趁着腠理开放的时候，侵入就深，内部病情极重，发病也突然猛烈；如果趁着腠理闭合的时候，侵入就浅且停留，病情发展缓慢而迟滞。黄帝说：如果寒温适宜，腠理没有开放，然而却有突然发病的情况，这是什么原因呢？少师说：虽然平时生活，但腠理的开闭缓急，其缘故常常是有时候会这样的。人与天地相互参合，与日月相应。所以月亮圆满时，海水向西涨盛，人的血气积聚，肌肉充实，皮肤致密，毛发坚挺，腠理闭合，烟垢附着。在这个时候，即使遇到贼风，侵入也浅不深。到了月亮亏缺时，海水向东涨盛。人气血虚弱，卫气离去，形体独自存在，肌肉减损，皮肤松弛，腠理开放，毛发残落，腠理变薄，烟垢脱落。在这个时候，遇到贼风则侵入深，发病也突然猛烈。黄帝说：那些突然暴死暴病的人是什么原因呢？少师说：遭遇三虚，死亡就是暴疾；得到三实，邪气就不能伤人。黄帝说：我想听听什么是三虚。回答说：逢年份之气衰弱，遇月亮之空，失四时之和，因而被贼风所伤，这叫三虚。所以论述如果不了解三虚，医生反而显得粗疏。黄帝说：我想听听什么是三实。少师说：逢年份之气旺盛，遇月亮之满，得四时之和，即使有贼风邪气，也不能危害他。黄帝说：我想听听为什么每年都有同样的疾病，是什么缘故呢？少师说：这是八正之候。观察这个，通常在冬至这一天，太一站立在叶蛰之宫，这是起始之时。天必定以风雨响应。风雨从南方来的，是虚风，是贼伤人者的。如果在夜半到达，万民都躺着而没有触犯，所以这一年百姓少病。如果在白天到达，万民懈怠懒惰而都中了虚风，所以万民多病。虚邪侵入客居于骨而不发散于外，到了立春，阳气大发，腠理开放。借着立春之日，风从西方来，万民又都中了虚风，这两种邪气相搏结，经气结代了。所以逢到风而又遇到雨的，叫做遇岁露。借着年份之和，而少贼风的，百姓少病少死；年份多贼风邪气，寒温不和，则百姓多病而死。
《八正神明论》：黄帝说：星辰和八正有什么征候？岐伯说：星辰，是用来制定日月运行的；八正，是用来候察八方之风虚邪，按时令而至的。四时，是用来区分春夏秋冬之气所在的，按时令来调养的。对于八正的虚邪，要避开不要触犯。以身体的虚弱，逢上天时的虚弱，两虚相感，其气深入至骨，入内则伤害五脏。医生如果能候察并救治，就不会受伤。所以说：天的禁忌不可不知道。虚邪，就是八正的虚邪气。正邪，是身形如果用力出汗，腠理开放，逢虚风，其中人也轻微。所以不知道它的情状，看不见它的形迹。
《阴阳应象大论》说：风胜则动摇，热胜则肿胀，燥胜则干燥，寒胜则浮肿，湿胜则濡泻。冬天受寒，春天必发温病；春天受风，夏天生飧泄。天气通于肺，地气通于咽喉，风气通于肝，雷气通于心，谷气通于脾，雨气通于肾。阳气的汗，用天地的雨来命名；阳气的运动，用天地的疾风来命名。邪风到来，快如风雨。所以善于治疗的，治疗皮毛，其次治疗肌肤，其次治疗筋脉，其次治疗六腑，其次治疗五脏。治疗五脏的，一半死一半生。所以天的邪气，感受则伤害五脏；水谷的寒热，感受则伤害六腑；地的湿气，感受则伤害皮肉筋脉。东方生风，风生木，木生酸，酸生肝，肝生筋，筋生心。神在天为风，在地为木，在体为筋，在脏为肝，在色为苍，在音为角，在声为呼，在变动为握，在窍为目，在味为酸，在志为怒。风伤筋，燥胜风，风胜湿。
《风论》：黄帝问说：风伤人，有的成为寒热，有的成为热中，有的成为寒中，有的成为疠风，有的成为偏枯，有的成为风病，它们的病症各异，名称不同。有的内至五脏六腑，不知道其中的解释，想听听其中的说法。岐伯回答说：风气藏于皮肤之间，内不得通，外不得泄。风善行而多变，腠理开则洒然寒，闭则热而闷。其寒则食欲减退。其热则消耗肌肉。所以使人战栗而不能进食，名叫寒热。风气与阳明经入胃，循脉而上至目内眦，其人肥则风气不得外泄，则为热中而目黄；人瘦则外泄而寒，则为寒中而泣出。风气与太阳经俱入，行于诸脉俞，散于分肉之间，与卫气相干，其道不利，所以使肌肉肿胀而有疡，卫气有所凝滞而不行，所以其肉有不仁。疠病者，有营气热，其气不清，所以使鼻柱坏败而面色败坏，皮肤溃疡，风寒客于脉而不去，名叫疠风，或名叫寒热。在春季甲乙日伤于风的为肝风，在夏季丙丁日伤于风的为心风，在季夏戊己日伤于邪的为脾风，在秋季庚辛日中于邪的为肺风，在冬季壬癸日中于邪的为肾风。风中的五脏六腑之俞穴，也成为脏腑之风，各入其门户所中，都叫偏风。风气循风府而上，则为脑风。风入系头，则为目风、眼寒。饮酒中风，则为漏风。入房汗出中风，则为内风。新洗头中风，则为首风。久风入中，则为肠风飧泄。外在腠理，则为泄风。所以风是百病之长，至于其变化，就成为其他病，没有固定的方所，然而导致有风气参与。黄帝说：五脏风的形状不同是什么？想听听它们的诊法及其病能。岐伯说：肺风的症状，多汗恶风，面色苍白，时时咳嗽短气，白天好转，晚上加重，诊察在眉上，其色白。心风的症状，多汗恶风，焦干枯绝，易怒惊吓，面色赤，病重则言语不快，诊察在口，其色赤。肝风的症状，多汗恶风，易悲伤，面色微苍，咽干易怒，有时厌恶女子，诊察在目下，其色青。脾风的症状，多汗恶风，身体怠惰，四肢不想动，面色淡微黄，不爱吃东西，诊察在鼻上，其色黄。肾风的症状，多汗恶风，面部浮肿，脊痛不能直立，其色黑，隐曲不利，诊察在肌上，其色黑。胃风的症状，颈部多汗恶风，饮食不下，膈塞不通，腹部常胀满，失衣则腹胀，食冷则泄，诊察形体瘦而腹大。首风的症状，头面多汗恶风，当先风一日则病重，头痛不可以出户，到了刮风的日子，则病稍愈。漏风的症状，或多汗，常不可单衣，吃饭则汗出，甚则全身汗出，喘息恶风，衣服常湿，口干善渴，不能劳作。泄风的症状，多汗，汗出湿衣上，口中干上渍，其风不能劳作，身体尽痛则寒。
《玉机真藏论》说：风是百病之长，现在风寒客于人，使人毫毛毕直，皮肤闭而为热，在这个时候，可以发汗而解。或者痹症不仁肿痛，在这个时候，可以用汤熨及火灸刺而去除它。不治疗，病入舍于肺，名叫肺痹，发咳上气。不治疗，肺即传而行于肝，名叫肝痹，一名叫厥，胁痛呕吐，在这个时候，可以按摩或刺耳。不治疗，肝传之脾，病名叫脾风，发疸，腹中热，烦心出黄，在这个时候，可以按摩、用药、洗浴。不治疗，脾传之肾，病名叫疝瘕，少腹冤热而痛，出白浊，一名叫蛊，在这个时候，可以按摩、用药。不治疗，肾传之心，病筋脉相引而急，病名叫螈，在这个时候，可以艾灸、用药。不治疗，满十日，按法应当死。肾因传之心，心即复反传而行于肺，发寒热，病当三岁死。这是病的次序。
《金匮真言论》：帝说：天有八风，经有五风，是什么意思？岐伯说：八风引发邪气，成为经风，触动五脏，邪气发病。所谓得四时之胜的，春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，这就是四时之胜。东风生于春，病在肝，俞在颈项；南风生于夏，病在心，俞在胸胁；西风生于秋，病在肺，俞在肩背；北风生于冬，病在肾，俞在腰股；中央为土，病在脾，俞在脊。所以春气病在头，夏气病在脏，秋气病在肩背，冬气病在四肢。所以春善病鼽衄，仲夏善病胸胁，长夏善病洞泄寒中，秋善病风疟，冬善病痹厥。夏暑汗不出者，秋成风疟。
《调经论》说：风雨伤人，先客于皮肤，传入于孙脉，孙脉满则传入于络脉，络脉满则输于大经脉，血气与邪并客于分腠之间，其脉坚大，所以叫实。实者外坚充满，不可按压，按压则痛。寒湿伤人，皮肤不收，肌肉坚紧，荣血涩滞，卫气离去，所以叫虚。虚者聂辟气不足，按压则气足以温之，所以快然而不痛。
《太阴阳明论》说：所以犯贼风虚邪的，阳受之。阳受之则入六腑，入六腑则身热不时卧，上为喘呼。所以阳受风气，阴受湿气。所以伤于风的，上先受之。伤于湿的，下先受之。
《生气通天论》说：风是百病之始，清静则肉腠闭拒，虽有大风苛毒，不能伤害，这是顺应时序的缘故。因为暴露于风，乃生寒热。所以春伤于风，邪气留连，乃为洞泄。夏伤于暑，秋为咳疟。秋伤于湿，上逆而咳，发为痿厥。冬伤于寒，春必温病。四时之气，更伤五脏。
《百病始生篇》：帝说：百病之始生，都生于风雨寒暑，清湿喜怒。三部之气，所伤异类，想听听它们的会合。岐伯说：三部之气各不相同，有的起于阴，有的起于阳，请说说它们的方向。喜怒不节则伤脏，伤脏则病起于阴也，清湿袭虚则病起于下，风寒袭虚则病起于上，这叫三部。至于其淫佚，不可胜数。岐伯说：风雨寒热，不得虚，邪不能独伤人。突然逢疾风豪雨而不病的，大概是因为无虚故邪不能独伤人，这必须因虚邪之风，与其身形，两虚相得，乃客其形。其中于虚邪也，因与天时，与其身形，参以虚实，大病乃成，气有定舍，因处为名，上下中外，分为三员。所以虚邪之中人也，始于皮肤，皮肤缓则腠理开，开则邪从毛发入，入则抵深，深则毛发立，毛发立则淅然，所以皮肤痛。留而不去，则传舍于络脉，在络之时，痛于肌肉，其痛之时息，大经乃代。留而不去，传舍于经，在经之时，洒淅喜惊。留而不去，传舍于输，在输之时，六经不通，四肢则肢节痛，腰脊乃强。留而不去，传舍于伏冲之脉，在伏冲之时，体重身痛。留而不去，传舍于肠胃，在肠胃之时，贲响腹胀，多寒则肠鸣飧泄，食不化，多热则溏出糜。留而不去，传舍于肠胃之外，募原之间，留着于脉，稽留而不去，息而成积。邪气淫佚，不可胜论。帝说：怎么治疗？岐伯说：察其所痛，以知其应，有余不足，当补则补，当泻则泻，毋逆天时，这叫至治。
《邪气脏腑病形篇》说：诸阳之会，皆在于面。中人正当乘虚时，及新用力。若饮食汗出，腠理开，而中于邪。中于面则下阳明，中于项则下太阳，中于颊则下少阳，其中于膺背两胁，亦中其经。虚邪之中身也，洒淅动形。正邪之中人也微，先见于色，不知于身。若有若无，若亡若存，有形无形，莫知其情。
《刺节真邪论》说：虚邪之中于人，洒淅动形，起毫毛而发腠理。其入深，内搏于骨，则为骨痹。搏于筋，则为筋挛。搏于脉中，血闭不通，则为痈。搏于肉，与卫气相搏，阳胜者则为热，阴胜者则为寒，寒则真气去，去则虚，虚则寒。搏于皮肤之间，其气外发，腠理开，毫毛摇，气往来行，则为痒。留而不去则痹。卫气不行，则为不仁。虚邪偏客于身半，其入深，内居营卫，营卫稍衰，则真气去，邪气独留，发为偏枯。其邪气浅者，脉偏痛。虚邪之入于身也深。寒与热相搏，久留而内着。寒胜其热，则骨疼肉枯。热胜其寒，则烂肉腐肌为脓。内伤骨，内伤骨为骨蚀。
《脉要精微论》说：风成为寒热，久风为飧泄，脉风成为疠，来徐去疾，上虚下实，为恶风也。所以中恶风者，阳受气也。
《寿夭刚柔篇》说：病在阳者，名叫风。病在阴者，名叫痹。阴阳俱病，名叫风痹。风寒伤形，忧、恐、忿、怒伤气。
《通评虚实论》说：不从内外中风之病，所以瘦留着也。跛，是风寒湿之病也。
The "Jiu Gong Ba Feng Pian" (Nine Palaces and Eight Winds Chapter) states: Tai Yi (the star representing the movement of solar terms, i.e., the handle of the Big Dipper) usually resides in the Ye Zhe Palace for forty-six days on the day of Winter Solstice. The next day it resides in the Tian Liu Palace for forty-six days, the next day in the Cang Men Palace for forty-six days, the next day in the Yin Luo Palace for forty-five days, the next day in the Tian Gong Palace for forty-six days, the next day in the Xuan Wei Palace for forty-six days, the next day in the Cang Guo Palace for forty-six days, the next day in the Xin Luo Palace for forty-five days, and then returns to the Ye Zhe Palace, marking the Winter Solstice again. This cycle continues endlessly, ending and beginning anew. When Tai Yi shifts its position, the weather must respond with wind and rain. If there is wind and rain on that day, it is auspicious, indicating a good harvest and healthy people with few illnesses. If wind and rain come early, there will be excessive rain; if they come late, there will be drought. If there are anomalies when Tai Yi is at the Winter Solstice, the omen applies to the ruler; if anomalies occur at the Spring Equinox, the omen applies to the chancellor; if at the Central Palace day, the omen applies to officials; if at the Autumn Equinox, the omen applies to generals; if at the Summer Solstice, the omen applies to the common people. By "anomalies," it means that on the days Tai Yi resides in the five palaces, violent winds break trees and raise sand and gravel. One predicts nobility or baseness based on the direction associated with each palace. Furthermore, one observes from which direction the wind comes to make predictions. Wind coming from the direction where Tai Yi resides is called Real Wind (Shi Feng), which governs growth and nourishes all things. Wind coming from the opposite direction is called Empty Wind (Xu Feng), which harms people and governs destruction and harm. One must carefully guard against and avoid Empty Wind. Thus, the sages say that avoiding the path of Empty Evil is like avoiding arrows and stones; evil cannot harm, which is what this refers to. Therefore, when Tai Yi enters and stands in the Central Palace, it faces the eight winds to predict auspiciousness and inauspiciousness.
Wind coming from the south is named Da Ruo Feng (Great Weak Wind). When it harms people, it internally settles in the Heart, externally affects the vessels, and its qi governs heat. Wind coming from the southwest is named Mou Feng (Plotting Wind). When it harms people, it internally settles in the Spleen, externally affects the muscles, and its qi governs weakness. Wind coming from the west is named Gang Feng (Rigid Wind); when it harms people, it internally settles in the Lungs, externally affects the skin, and its qi governs dryness. Wind coming from the northwest is named Zhe Feng (Breaking Wind); when it harms people, it internally settles in the Small Intestine, externally affects the Hand Taiyang vessel. If the vessel is severed, blood overflows; if blocked, it becomes obstructed, leading to sudden death. Wind coming from the north is named Da Gang Feng (Great Rigid Wind); when it harms people, it internally settles in the Kidneys, externally affects the bones and the lumbar tendons of the shoulder and back, and its qi governs cold. Wind coming from the northeast is named Xiong Feng (Auspicious/Bad Wind - context implies bad); when it harms people, it internally settles in the Large Intestine, externally affects the lower parts of the two ribs, armpits, and joints. Wind coming from the east is named Ying Er Feng (Infant Wind); when it harms people, it internally settles in the Liver, externally affects the tendon junctions, and its qi governs body dampness. Wind coming from the southeast is named Ruo Feng (Weak Wind); when it harms people, it internally settles in the Stomach, externally affects the muscles, and its qi governs heaviness. These eight winds all come from empty directions and can cause disease. When three emptinesses (emptiness of year, month, and season) combine, sudden illness and death occur. With two fullnesses and one emptiness, the disease manifests as lin exposure and alternating chills and fever. Treading on wet and rainy ground leads to flaccidity syndromes. Therefore, sages avoid wind as they would avoid arrows and stones. If one has three emptinesses and is partially struck by evil wind, it results in collapse and hemiplegia.
In the "Sui Lu Lun" (Yearly Dew Chapter): Huang Di asked Shao Shi, saying, "I have heard that the four seasons and eight winds affect humans, resulting in cold and heat. In cold, the skin tightens and pores close; in heat, the skin relaxes and pores open. Do thief winds and evil qi thus enter? Or must one encounter the Empty Evil of the Eight Normals to be harmed?" Shao Shi replied, "Not so. Thief winds and evil qi do not strike humans at fixed times. However, if they enter when pores are open, the invasion is deep, internal pathology is extreme, and onset is sudden and violent; if they enter when pores are closed, the invasion is shallow and lingering, and progression is slow." Huang Di said, "If climate is moderate and pores are not open, yet sudden illness occurs, why?" Shao Shi said, "Even in daily life, the opening and closing of pores vary at times. Humans correspond to heaven and earth, and to the sun and moon. When the moon is full, seawater swells in the west, human blood and qi accumulate, muscles are full, skin is dense, hair is firm, pores close, and smoke-dust adheres. At this time, even if encountering thief wind, invasion is shallow. When the moon is dark (waning), seawater swells in the east. Human blood and qi are deficient, Wei Qi departs, form stands alone, muscles diminish, skin relaxes, pores open, hair falls out, pores thin, and smoke-dust falls off. At this time, encountering thief wind leads to deep invasion and sudden, violent illness." Huang Di said, "What causes sudden death or severe illness?" Shao Shi said, "Encountering Three Emptinesses leads to sudden death; obtaining Three Fullnesses prevents evil from harming." Huang Di asked about the Three Emptinesses. He answered, "When the year's qi is declining, the moon is waning, and seasonal harmony is lost, and one is injured by thief wind, this is called Three Emptinesses. Thus, those who do not understand Three Emptinesses are crude physicians." Huang Di asked about Three Fullnesses. Shao Shi said, "When the year's qi is prosperous, the moon is full, and seasonal harmony is obtained, even with thief wind and evil qi, one cannot be endangered." Huang Di asked why diseases are similar across years. Shao Shi said, "This is the observation of the Eight Normals. Observation begins on Winter Solstice when Tai Yi stands in Ye Zhe Palace. Heaven responds with wind and rain. Wind and rain from the south are Empty Evil, harming people. If they arrive at midnight, people sleep and are not harmed, so few get sick. If they arrive during the day, people are lax and are struck by Empty Evil, so many get sick. Empty evil enters the bone but does not manifest externally. At Start of Spring, Yang qi expands greatly, pores open. If wind from the west strikes on Start of Spring, people are struck by Empty Evil again. These two evils combine, causing stagnation in the meridians. Encountering wind and rain is called 'Sui Lu' (Yearly Dew). With harmonious years and few thief winds, people are few in sickness and death; with many thief winds and disharmonious cold/heat, people suffer much sickness and death."
In the "Ba Zheng Shen Ming Lun" (Eight Normals and Divine Clarity Chapter): Huang Di asked, "What are the signs of stars and Eight Normals?" Qi Bo said, "Stars regulate the movement of the sun and moon; Eight Normals observe the Empty Evil of the eight winds arriving at their proper times. Four Seasons divide the qi of spring, summer, autumn, and winter for timely regulation. One must avoid the Empty Evil of the Eight Normals. Using bodily deficiency combined with heavenly deficiency, two deficiences interact, qi reaches the bone, and entering inward damages the Five Zang organs. A skilled physician observing and rescuing can prevent damage. Thus, heavenly taboos must be known. Empty Evil is the Empty Evil qi of the Eight Normals. Regular Evil is when the body exerts force, sweats, pores open, and encounters Empty Wind; the invasion is slight. Its nature is unknown, its form unseen."
In the "Yin Yang Ying Xiang Da Lun" (Great Treatise on Yin-Yang Correspondence to Phenomena): It says, "Excess wind causes tremors, excess heat causes swelling, excess dryness causes dryness, excess cold causes edema, excess dampness causes loose stools. Injury to cold in winter leads to warm diseases in spring; injury to wind in spring leads to undigested food diarrhea in summer. Heavenly qi connects to the Lungs, earthly qi connects to the throat, wind qi connects to the Liver, thunder qi connects to the Heart, grain qi connects to the Spleen, rain qi connects to the Kidneys. Yang sweat is named after heavenly rain; Yang movement is named after heavenly fierce wind. Evil wind arrives swiftly like wind and rain. The skilled healer treats the skin and hair first, then muscle and skin, then sinews and vessels, then Six Fu organs, then Five Zang organs. Treating the Five Zang organs results in half death, half survival. Heavenly evil qi damages the Five Zang; water and food cold/heat damage the Six Fu; earthly dampness damages skin, flesh, sinews, and vessels. The East generates wind, wind generates wood, wood generates sour taste, sour taste generates the Liver, Liver generates sinews, sinews generate the Heart. Spirit in heaven is wind, in earth is wood, in body is sinew, in zang is Liver, in color is green/blue, in sound is Jue note, in voice is shouting, in change is grasping/spasms, in orifice is eye, in taste is sour, in emotion is anger. Wind damages sinews, dryness overcomes wind, wind overcomes dampness."
In the "Feng Lun" (Wind Discussion): Huang Di asked, "Wind harms humans, causing chills and fever, interior heat, interior cold, leprosy, hemiplegia, or wind diseases. Symptoms differ, names differ. Some reach the Five Zang and Six Fu. I wish to hear the explanation." Qi Bo replied, "Wind qi hides between the skin, unable to circulate inward or escape outward. Wind moves quickly and changes often. Pores open cause shivering cold; pores close cause heat and oppression. Cold reduces appetite; heat consumes muscle, causing trembling and inability to eat, named Chills and Fever. Wind qi entering the Stomach via the Yangming channel ascends to the inner canthus. In fat people, wind cannot escape, causing interior heat and yellow eyes; in thin people, it escapes causing cold and tearing. Wind entering the Taiyang channel spreads through acupoints and muscle spaces, interfering with Wei Qi, causing swelling and ulcers, and stasis leading to numbness. Leprosy involves hot Ying Qi and turbid qi, destroying the nasal bridge and ruining complexion/skin. Wind-cold lodging in vessels is called Leprosy or Chills and Fever. Wind injuring Wood days (Spring) is Liver Wind; Fire days (Summer) is Heart Wind; Earth days (Late Summer) is Spleen Wind; Metal days (Autumn) is Lung Wind; Water days (Winter) is Kidney Wind. Wind entering acupoints of Zang/Fu creates Zang/FU Wind. Wind ascending via Fengfu creates Brain Wind. Wind entering head connections creates Eye Wind/Cold. Wind after drinking creates Leakage Wind. Wind after intercourse with sweat creates Interior Wind. Wind after washing hair creates Head Wind. Long-term wind entering middle creates Intestinal Wind/Diarrhea. Wind in pores creates Leakage Wind. Thus, wind is the chief of hundred diseases, changing into others without fixed location but always involving wind qi. Huang Di asked about shapes of Zang winds. Qi Bo said: Lung Wind: sweating, aversion to wind, pale face, cough, shortness of breath, better by day, worse by night; diagnosis at brow, color white. Heart Wind: sweating, aversion to wind, dryness, irritability, red face, speech difficulty when severe; diagnosis at mouth, color red. Liver Wind: sweating, aversion to wind, sadness, bluish face, dry throat, irritability, aversion to women; diagnosis under eyes, color green. Spleen Wind: sweating, aversion to wind, lethargy, desire to move limbs less, pale yellow face, poor appetite; diagnosis at nose, color yellow. Kidney Wind: sweating, aversion to wind, facial edema, back pain, inability to stand straight, blackish color, urinary difficulty; diagnosis at muscles, color black. Stomach Wind: neck sweating, aversion to wind, inability to swallow, chest obstruction, abdominal distension, worsening when cold, diarrhea when eating cold; diagnosis shows thin body with large abdomen. Head Wind: head/face sweating, aversion to wind, worse day before wind, headache preventing going out; improves on windy day. Leakage Wind: excessive sweating, cannot wear single clothes, sweating while eating, whole-body sweating, panting, aversion to wind, wet clothes, dry mouth/thirst, inability to labor. Leakage Wind (from pores): sweating soaking clothes, dry mouth, inability to labor, body pain and chills."
In the "Yu Ji Zhen Cang Lun" (True Stored Qi Pulse Chapter): It says, "Wind is the chief of hundred diseases. Now wind-cold lodges in humans, making hairs stand erect and skin close, generating heat. At this time, sweating can release it. Or bi syndrome with numbness/pain/swelling can be treated with hot compresses, moxibustion, or acupuncture. If untreated, disease enters the Lungs, named Lung Bi, with cough and rebellious qi. If untreated, it transmits to the Liver, named Liver Bi or Jue, with hypochondriac pain and vomiting. Massage or ear acupuncture can treat this. If untreated, Liver transmits to Spleen, named Spleen Wind, with jaundice, abdominal heat, vexation, and yellow discharge. Massage, herbs, or baths can treat this. If untreated, Spleen transmits to Kidneys, named Shan Jia, with lower abdominal heat/pain and white discharge, also named Gu. Massage and herbs can treat this. If untreated, Kidneys transmit to Heart, causing spasmodic jerking, named Yuan. Moxibustion and herbs can treat this. If untreated, after ten days, death is expected. Kidney transmitting to Heart, Heart transmitting back to Lungs, causing chills/fever, leads to death in three years. This is the sequence of transmission."
In the "Jin Gui Zhen Yan Lun" (Golden Cabinet True Words Chapter): Emperor asked, "Heaven has Eight Winds, Meridians have Five Winds, what does this mean?" Qi Bo said, "Eight Winds generate evil, becoming Meridian Wind, touching Five Zang, causing disease. 'Winning of Four Seasons' means Spring wins Late Summer, Late Summer wins Winter, Winter wins Summer, Summer wins Autumn, Autumn wins Spring. East wind arises in Spring, disease in Liver, acupoint at neck/neck; South wind in Summer, disease in Heart, acupoint at chest/hypochondrium; West wind in Autumn, disease in Lungs, acupoint at shoulder/back; North wind in Winter, disease in Kidneys, acupoint at waist/thighs; Center is Earth, disease in Spleen, acupoint at spine. Thus, Spring qi disease is in head, Summer in Zang, Autumn in shoulder/back, Winter in limbs. Spring prone to rhinitis/epistaxis, mid-summer to chest/hypochondriac pain, late summer to severe diarrhea/cold middle, autumn to wind-malaria, winter to bi/jue. Summer heat without sweat leads to autumn wind-malaria."
In the "Tiao Jing Lun" (Regulating Meridians Chapter): It says, "Wind and rain harm humans, first lodging in skin, transmitting to Sun vessels. Sun vessel fullness transmits to Luo vessels; Luo fullness transmits to Large Meridians. Blood/qi and evil combine in fen cou, pulse becomes firm and large, named Excess. Excess is firm and full externally, painful on pressure. Cold-damp harms humans, skin fails to contract, muscles tighten, Ying blood stagnates, Wei Qi departs, named Deficiency. Deficiency is fragile qi insufficiency; pressure warms it, bringing relief without pain."
In the "Tai Yin Yang Ming Lun" (Taiyin and Yangming Chapter): It says, "Those violating thief wind/empty evil are affected by Yang. Yang invasion enters Six Fu, causing fever, restlessness, and upper respiratory distress. Yang receives wind qi, Yin receives dampness. Wind injury affects the upper first; damp injury affects the lower first."
In the "Sheng Qi Tong Tian Lun" (Living Qi Connecting to Heaven Chapter): It says, "Wind is the beginning of hundred diseases. Tranquility closes skin/pores, resisting even great wind/toxin, following seasonal order. Exposure to wind causes chills/fever. Spring wind injury lingers causing severe diarrhea. Summer heat injury causes autumn cough/malaria. Autumn damp injury causes upper reverse cough and flaccidity/jue. Winter cold injury causes spring warm disease. Four Seasonal qi alternately damage Five Zang."
In the "Bai Bing Shi Sheng Pian" (Hundred Diseases Origin Chapter): Emperor asked, "Hundred diseases originate from wind/rain/cold/heat, clear/damp/joy/anger. Three Regions' qi harm differently. I wish to know their convergence." Qi Bo said, "Three Regions' qi differ, some starting in Yin, some in Yang. Joy/anger unregulated damage Zang, starting in Yin. Clear/damp attacking deficiency starts below. Wind/cold attacking deficiency starts above. This is Three Regions. Their excesses are countless. Qi Bo said, "Wind/rain/cold/heat cannot harm alone without deficiency. Sudden storm without illness implies no deficiency. Evil must meet bodily deficiency (Two Deficiencies interacting) to lodge. Combining timing, body, and excess/deficiency creates major disease. Qi has fixed abodes, named by location, divided into Upper/Middle/Lower. Thus, Empty Evil enters skin; loose skin opens pores, evil enters hair, goes deep, hairs stand, causing chill and skin pain. Lingering, it transmits to Luo vessels, causing muscle pain. Lingering, to Main Meridians, causing chills/fright. Lingering, to Transport points, causing meridian blockage, limb/joint pain, stiff back. Lingering, to Deep Chong vessels, causing heavy body/pain. Lingering, to Intestines/Stomach, causing rumbling/bloating; cold causes diarrhea, heat causes loose stool. Lingering outside intestines/stomach, between Mu Yuan, staying in vessels, forms masses. Evil excesses are incalculable. Emperor asked treatment. Qi Bo said, "Observe pain to know response, tonify excess, drain deficiency, do not defy heaven, this is supreme treatment."
In the "Xie Qi Zang Fu Bing Xing Pian" (Evil Qi Zang Fu Disease Form Chapter): It says, "All Yang converges in the face. Invasion happens during deficiency or new exertion. Eating/sweating opens pores, inviting evil. Face invasion follows Yangming; neck follows Taiyang; cheek follows Shaoyang; chest/back/flanks follow their respective meridians. Empty Evil causes shivering/changing form. Regular Evil is slight, seen in color first, unknown in body, subtle, hard to define."
In the "Ci Jie Zhen Xie Lun" (Acupuncture Joint True Evil Chapter): It says, "Empty Evil causes shivering, raising hairs, opening pores. Deep invasion gripping bone causes Bone Bi. Gripping sinew causes spasm. Gripping vessel causes blood blockage and abscess. Gripping flesh interacting with Wei Qi: Yang excess causes heat, Yin excess causes cold (true qi departs, leading to deficiency/cold). Between skin, qi emits, pores open, hairs shake, qi moves causing itch. Lingering causes Bi. Wei Qi blockage causes numbness. Empty Evil lodging half-body deeply, depleting Ying/Wei, leaving true qi, evil remains causing hemiplegia. Shallow evil causes unilateral vessel pain. Deep Empty Evil with cold/heat interaction: Cold winning causes bone pain/muscle wasting; Heat winning causes rotting flesh/pus. Internal bone damage causes bone erosion."
In the "Mai Yao Jing Wei Lun" (Pulse Essentials Chapter): It says, "Wind becomes chills/fever, long-term wind becomes undigested food diarrhea, pulse wind becomes leprosy. Slow onset, rapid resolution, upper deficiency/lower excess indicates aversion to wind. Those struck by evil wind receive Qi in Yang."
In the "Shou Yao Gang Rou Pian" (Longevity/Short Life Hard/Soft Chapter): It says, "Disease in Yang is named Wind. Disease in Yin is named Bi. Both Yin/Yang diseased is named Wind-Bi. Wind/cold damage form; worry/fear/anger damage qi."
In the "Tong Ping Xu Shi Lun" (Equal Assessment of Deficiency/Excess Chapter): It says, "Diseases not from internal/external wind-strike result in emaciation and lingering. Limping is a disease of wind-cold-damp."