贼邪者，太一冲方之气，因太一之气不能自旺而来也。自太一言之曰虚风，自冲方言曰
之贼
风，自受于人言之曰虚邪，亦曰贼邪。经云“邪气者，虚邪之贼伤人也”是也。《病源》云
∶冬至之日，有风从南方来曰贼风。以此推之，则春分西风、夏至北风、秋分东风、季春西
北风、季夏东北风、季秋东南风、季冬西南风，皆贼风也。其法不取五行生克，而用八方对
冲。一九相对，故子午冲而寒热可以互胜，凡热极反寒、寒极反热之病准此。三七相对，故
卯酉冲而温凉可以互胜。二八、四六相对，二坤热土，八艮寒土，四巽温土，六
干凉土，坤、巽得温热之气则皆湿土，艮、干得寒凉之气则皆燥土。湿土渐于辰、旺于未，
燥土渐于戌、旺于丑，故辰戌丑未冲而燥湿可以互胜。《灵》九宫八风篇文及《素》委和之
纪眚于三五段，及乙丑乙未岁灾七宫十五段，文义盖如此。其原出于九畴、八卦也。
汉郑康成注《书·洪范》曰∶风，中央土气。此言最的。土旺四时，故春温、夏热、长
夏湿
、秋燥、冬寒之气，皆于风见之。以五行言，曰五气；以六元言，曰六气；以四时言，曰四
气；以五方言，曰五风；以八方言，曰八风；自其偏胜者言，曰五邪；自六气之偏胜者言，
曰六淫。皆此一风，乃天地所以生万物、长万物、茂万物、收万物、藏万物者也。此气失和
，则病万物，而又彻乎四时，故经曰∶风者百病之长也。以其气散发，故经又以风为木气
，而属之春，犹湿亦为土气，而经或属之秋也。夫湿有数种，第古人于水土之蒸气，正谓之
湿，而五行之湿统于风，水谷之湿直云水若饮，分别綦严。近世概以湿目之。然古人治湿之
方，不可以治今之所谓湿也。
贼邪，是指太一冲方之气，因为太一之气不能自行旺盛而带来的。从太一的角度来说称为虚风，从冲方的角度来说称为贼风，从人体受邪的角度来说称为虚邪，也称为贼邪。《内经》说“邪气，是虚邪的贼伤人体”，就是这个意思。《诸病源候论》说：冬至之日，有风从南方来叫做贼风。由此推断，那么春分时的西风、夏至时的北风、秋分时的东风、季春（晚春）时的西北风、季夏（晚夏）时的东北风、季秋（晚秋）时的东南风、季冬（晚冬）时的西南风，都是贼风。其规律不采用五行生克的理论，而是运用八方对冲的原理。一九相对，所以子午对冲，寒热可以互相胜复，凡是热极反寒、寒极反热的病证都依据此理。三七相对，所以卯酉对冲，温凉可以互相胜复。二八、四六相对，二为坤土属热，八为艮土属寒，四为巽土属温，六为干（乾）土属凉，坤、巽得到温热之气则都成为湿土，艮、干得到寒凉之气则都成为燥土。湿土在辰月渐旺，在未月最旺；燥土在戌月渐旺，在丑月最旺，所以辰戌丑未对冲，燥湿可以互相胜复。《灵枢·九宫八风》篇的文意以及《素问·五运行大论》中关于委和之纪灾害在三五段的论述，以及乙丑、乙未年灾害在七宫的十五段论述，文义大概就是这样。其源头出自九畴、八卦。
汉代郑康成注释《尚书·洪范》说：风，是中央土气。这种说法最为确切。土气旺于四季，所以春温、夏热、长夏湿、秋燥、冬寒之气，都在风中体现出来。从五行角度说，叫五气；从六元运气角度说，叫六气；从四时角度说，叫四气；从五方角度说，叫五风；从八方角度说，叫八风；从其偏盛的角度说，叫五邪；从六气偏盛的角度说，叫六淫。这都是一股风，乃是天地用来生养万物、壮大万物、茂盛万物、收敛万物、收藏万物的力量。这股气失去和谐，就会使万物生病，而且贯穿四季，所以《内经》说：风是百病的先导。因为其气散发，所以《内经》又将风归为木气，归属于春季，就像湿也属于土气，但《内经》有时将其归属于秋季一样。湿有多种类型，只是古人将水土的蒸气正称为湿，而五行中的湿统归于风，水谷之湿直接称为水或饮，区分非常严格。近世人一概称之为湿。然而古人治疗湿的方剂，不可以用来治疗今人所称的湿。
Zei Xie (Thieving Pathogens) refers to the Qi of the Taiyi Chong Fang (opposite direction of Taiyi), arising because the Qi of Taiyi cannot prosper on its own. From the perspective of Taiyi, it is called Xu Feng (Deficient Wind); from the perspective of Chong Fang, it is called Zei Feng (Thieving Wind); from the perspective of human reception, it is called Xu Xie (Deficient Pathogen), also known as Zei Xie. The Classics state, "Pathogenic factors are those that injure humans through Deficient Pathogens," which is precisely this concept. *Bing Yuan* states: "On the day of Winter Solstice, wind coming from the south is called Thieving Wind." By extrapolation, then, the West Wind at Spring Equinox, the North Wind at Summer Solstice, the East Wind at Autumn Equinox, the Northwest Wind in late Spring, the Northeast Wind in late Summer, the Southeast Wind in late Autumn, and the Southwest Wind in late Winter are all Thieving Winds. The method does not utilize the generation and restriction of the Five Elements, but rather employs the principle of opposition among the Eight Directions. One and Nine correspond oppositely; thus, Zi and Wu oppose each other, allowing Cold and Heat to mutually overcome each other. This principle applies to diseases where extreme Heat reverses into Cold or extreme Cold reverses into Heat. Three and Seven correspond oppositely; thus, Mao and You oppose each other, allowing Warmth and Coolness to mutually overcome each other. Two and Eight, Four and Six correspond oppositely. Two represents Kun Earth, associated with Heat; Eight represents Gen Earth, associated with Cold; Four represents Xun Earth, associated with Warmth; Six represents Qian Earth, associated with Coolness. When Kun and Xun receive Warm and Hot Qi, they both become Damp Earth; when Gen and Qian receive Cold and Cool Qi, they both become Dry Earth. Damp Earth gradually prospers in Chen month and peaks in Wei month; Dry Earth gradually prospers in Xu month and peaks in Chou month. Therefore, Chen-Xu and Chou-Wei oppose each other, allowing Dryness and Dampness to mutually overcome each other. This interpretation aligns with the text of the *Ling Shu* chapter "Nine Palaces and Eight Winds," the section in *Su Wen* regarding disasters under the Wei Ji (Deprived Harmony) phase occurring in the third and fifth palaces, and the section regarding disasters in the seventh palace during Yi Chou and Yi Wei years. The origin lies in the Nine Categories (Jiu Chou) and the Eight Trigrams (Ba Gua).
Zheng Kangcheng of the Han Dynasty, in his commentary on *Shangshu: Hong Fan*, stated: "Wind is the Qi of Central Earth." This statement is most accurate. Earth Qi prospers throughout the four seasons; therefore, the Qi of Spring Warmth, Summer Heat, Late Summer Dampness, Autumn Dryness, and Winter Cold are all manifested in Wind. From the perspective of the Five Elements, it is called Five Qi; from the perspective of the Six Yuan (Six Qi phases), it is called Six Qi; from the perspective of the Four Seasons, it is called Four Qi; from the perspective of the Five Directions, it is called Five Winds; from the perspective of the Eight Directions, it is called Eight Winds; from the perspective of their excessive dominance, it is called Five Evils; from the perspective of the excessive dominance of the Six Qi, it is called Six Exuberances (Liu Yin). All these refer to the same Wind, which is the force by which Heaven and Earth generate, nourish, flourish, harvest, and store all things. When this Qi loses harmony, it causes disease in all things and permeates the four seasons; hence, the Classics state: "Wind is the leader of a hundred diseases." Because its nature is dissipating, the Classics also associate Wind with Wood Qi and attribute it to Spring, just as Dampness is associated with Earth Qi, yet the Classics sometimes attribute it to Autumn. There are several types of Dampness. The ancients strictly defined the vapor of water and earth as true Dampness, while subordinating the Dampness of the Five Elements to Wind. Dampness from food and drink was directly termed Water or Fluid Retention (Yin), with very strict distinctions. Modern people generally label everything as Dampness. However, formulas used by the ancients to treat Dampness cannot be applied to what modern people call Dampness.