（《素问·玉机真藏论》）
是故风者百病之长也，（长义如前章。）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。（客
者，如客之自外而至，居非其常也。毕，尽也。风寒客于皮肤，则腠理闭密，故毫毛尽直。寒束于外，则阳气无所疏泄，
故郁而为热。斯时也，寒邪国中在表，故可取汗而愈。）或痹不仁肿痛，当是之时，可汤熨及火灸刺而去之。（邪在皮毛，
不亟去之，则入于经络，故或为诸痹，或为不仁，或为肿痛，故当用汤熨灸刺之法，以去经络之病。）弗治，病入舍于肺，
名曰肺痹，发咳上气。（风寒自表入脏，必先于肺，盖肺合皮毛，为脏之长也。《宣明五气篇》曰∶邪入于阴则痹。故肺
受风寒则病为肺痹。而其变动为咳，咳则喘急，故为上气。）弗治，肺即传而行之肝，病名曰肝痹，一名曰厥，胁痛出食，
当是之时，可按若刺耳。（在肺弗治，则肺金乘木，故及于肝，是为肝痹。肝气善逆，故一名曰厥。厥在肝经，故胁痛。
厥而犯胃，故出食。可按若刺，则厥逆散而肝邪平矣。）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。（在肝弗治，则肝木乘土，风热入脾，病名脾瘅。其在内则腹中热而烦心，在外则肌体出黄，可按可
药可浴，在解其表里之风热耳。）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。
（在脾弗治，则土邪乘肾，病名疝瘕。邪聚下焦，故小腹冤热而痛，溲出白浊也。热结不散，亏蚀真阴，如虫之吸血，
故亦名曰蛊。瘕，加、驾二音。）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。（肾邪克火则传于心，心主血脉，心病则血燥，血燥则筋脉相引而急，手足挛掣，病名曰螈。邪气至心，其病已极，
此而弗治，故不出十日当死。螈音翅。）肾因传之心，心即复反传而行之肺，发寒热，病当三岁死，（若肾传于心，未至
即死而邪未尽者，当复传于肺，而金火交争，金胜则寒，火胜则热，故发寒热。三岁死者，凡风邪传遍五脏，本当即死；
其不死者，以元气未败，势犹在缓。故肺复受邪，再一岁则肺病及肝，二岁则肝病及脾，三岁则脾病及肾，三阴俱败，
故当死也。）此病之次也。（此即顺传所胜之次第也。）然其卒发者，不必治于传。（病有发于仓卒者，随气为患，不以次
而入，亦不必根据次以治其传。此又于逆传顺传之外，而复有不次相乘者矣。卒，猝同。）或其传化有不以次，不以次入者，
忧恐悲喜怒，令不得以其次，故令人有大病矣。（五志之发无常，随触而动，故生病亦不以其次。）因而喜大虚则肾气乘
矣，（喜则气下，故伤心。心伤而大虚，则肾气乘之，水胜火也。）怒则肝气乘矣，（怒则气逆于肝而乘于脾，木胜土也。）
悲则肺气乘矣，（悲则气并于肺而乘于肝，金胜木也。）恐则脾气乘矣，（恐伤肾而肾气虚，则脾气乘之，土胜水也。）忧
则心气乘矣，（忧伤肺则心气乘之，火胜金也。）此其道也。（或以有余而乘彼，或以不足而被乘，皆乘所不胜，此不次之
道也。）故病有五，五五二十五变，及其传化，传乘之名也。（脏惟五，而五脏之传，又能各兼五脏，则有二十五变。传
者以此传彼，乘者以强凌弱，故有曰传曰乘之异名耳。本篇与藏象类二十四章同出一论，所当并考。）
（出自《素问·玉机真藏论》）
因此，风邪是各种疾病的先导。（“长”的含义如前一章所述。）现在风寒之邪侵袭人体，使人毫毛竖立，皮肤毛孔闭塞从而产生发热，在这个时候，可以通过发汗的方法来治疗。（所谓“客”，就像客人从外面来到家里，处于非正常居住的状态。“毕”意为全部。风寒之邪客居在皮肤，导致腠理密闭，所以毫毛全部竖立。寒气束缚于体表，阳气无法疏泄，郁结而化为热。此时寒邪停留在体表，所以可以通过取汗的方法痊愈。）如果发展为痹证，出现麻木不仁、肿胀疼痛，在这个时候，可以用汤药热敷以及火灸、针刺的方法来祛除病邪。（邪气在皮毛，如果不迅速去除，就会进入经络，因此可能形成各种痹证，或者出现麻木不仁，或者出现肿胀疼痛，所以应当使用汤熨、灸法、针刺等方法，以祛除经络中的病邪。）如果不治疗，病邪传入并停留于肺脏，称为肺痹，表现为咳嗽、气逆上冲。（风寒从体表传入内脏，必定先侵犯肺脏，因为肺合皮毛，是五脏之长。《宣明五气篇》说：邪气侵入阴分则形成痹证。所以肺受到风寒侵袭就病为肺痹。其变动表现为咳嗽，咳嗽则气喘急促，所以称为上气。）如果不治疗，肺脏的病邪随即传行至肝脏，病名叫做肝痹，又叫做厥，症状包括胁肋疼痛、呕吐食物，在这个时候，可以采用按摩或针刺耳朵的方法治疗。（在肺脏不治疗，则肺金克制肝木，因此波及肝脏，这就是肝痹。肝气容易上逆，所以又叫做厥。厥逆在肝经，所以胁肋疼痛。厥逆侵犯胃腑，所以呕吐食物。通过按摩和针刺，可以使厥逆消散，肝邪平息。）如果不治疗，肝病传至脾脏，病名叫做脾风，引发瘅热（湿热内蕴之病），表现为腹中灼热、心烦，小便色黄，在这个时候，可以采用按摩、服药或洗浴的方法治疗。（在肝脏不治疗，则肝木克制脾土，风热之邪侵入脾脏，病名为脾瘅。在内则腹中发热且心烦，在外则肌肤发黄，可以通过按摩、服药、洗浴来解除表里的风热。）如果不治疗，脾病传至肾脏，病名叫做疝瘕，小腹部冤屈郁热而疼痛，小便排出白色浊液，又叫做蛊，在这个时候，可以采用按摩或服药的方法治疗。（在脾脏不治疗，则土邪克制肾脏，病名为疝瘕。邪气聚集在下焦，所以小腹冤热而痛，小便排出白浊。热结不散，亏损侵蚀真阴，像虫子吸血一样，所以也叫做蛊。“瘕”读音同“加”或“驾”。）如果不治疗，肾病传至心脏，表现为筋脉相互牵引而拘急，病名叫做螈（抽搐），在这个时候，可以采用灸法或服药的方法治疗。如果不治疗，满十天按照规律应当死亡。（肾邪克制心火则传于心，心主血脉，心病则血液燥枯，血燥则筋脉相互牵引而拘急，手足挛缩抽搐，病名叫做螈。邪气到达心脏，病情已经极重，这种情况下如果不治疗，所以不出十天就会死亡。“螈”读音同“翅”。）如果肾邪传心，心脏的病邪随即又反传并运行至肺脏，出现恶寒发热，这种病经过三年应当死亡。（如果肾邪传心，尚未立即死亡而邪气未尽的，应当再传于肺，造成金火交争，金胜则恶寒，火胜则发热，所以出现寒热往来。所谓三年死，是因为风邪传遍五脏，本应立即死亡；那些没有死亡的，是因为元气未败，病势尚缓。所以肺再次受邪，过一年肺病及肝，两年肝病及脾，三年脾病及肾，三阴俱败，所以应当死亡。）这是疾病传变的次序。（这就是顺传所胜的次第。）然而那些突然发作的疾病，不一定需要按照传变次序来治疗。（疾病有仓促发作的，随着气机变化为患，不按次序传入，也不必根据次序去治疗其传变。这又在逆传顺传之外，出现了不按次序相克的情况。“卒”通“猝”。）或者其传变化生不按次序，不按次序传入的，是因为忧、恐、悲、喜、怒等情志，使得疾病不能按部就班地传变，从而让人患上大病。（五志的发作没有常规，随触动而发，所以生病也不按次序。）如果因喜悦过度导致心气大虚，则肾气会乘虚侵袭，（喜悦使气机下陷，所以伤心。心受伤而大虚，则肾气乘之，这是水胜火。）愤怒则肝气会乘虚侵袭，（愤怒使气机上逆于肝而乘犯脾，这是木胜土。）悲伤则肺气会乘虚侵袭，（悲伤使气机并于肺而乘犯肝，这是金胜木。）恐惧则脾气会乘虚侵袭，（恐惧伤肾而肾气虚，则脾气乘之，这是土胜水。）忧愁则心气会乘虚侵袭，（忧伤肺则心气乘之，这是火胜金。）这就是其中的道理。（有的因为邪气有余而乘袭他脏，有的因为正气不足而被他脏乘袭，都是乘袭其所不胜的脏，这就是不按次序的道理。）所以疾病有五种（五脏），五五二十五种变化，及其传变化生，传是指依次相传，乘是指强凌弱，所以有“传”和“乘”的不同名称。（本篇与藏象类二十四章出自同一论述，应当一并参考。）
(From *Suwen: Yuji Zhenzang Lun*)
Therefore, Wind (Feng) is the leader of all diseases. (The meaning of "leader" is as described in the previous chapter.) Now, when Cold-Wind (Han-Feng) invades a person, it causes all body hairs to stand erect, and the skin pores to close, resulting in heat. At this time, treatment can be achieved through sweating. (To "invade" means like a guest coming from outside, residing in an abnormal state. "Bi" means all. When Cold-Wind resides in the skin, the interstices become dense and closed, so all body hairs stand erect. Cold binds on the exterior, preventing the free discharge of Yang Qi, which stagnates and transforms into heat. At this moment, since the Cold pathogen is located at the exterior, recovery can be attained by inducing sweat.) If it develops into Bi syndrome (Obstruction Syndrome), presenting with numbness, swelling, and pain, at this time, treatment can be removed using hot compresses, moxibustion, and acupuncture. (If the pathogen is in the skin and hair follicles and is not promptly eliminated, it enters the meridians, thus causing various types of Bi, or numbness, or swelling and pain. Therefore, methods such as hot compresses, moxibustion, and acupuncture should be used to eliminate the disease in the meridians.) If untreated, the disease enters and settles in the Lung, named Lung Bi, manifesting as cough and rebellious Qi. (Cold-Wind enters the zang organs from the exterior, first affecting the Lung, as the Lung governs the skin and hair and is the chief of the zang organs. The *Xuanming Wuqi Pian* states: "When pathogenic factors enter the Yin, Bi occurs." Thus, when the Lung is affected by Cold-Wind, it becomes Lung Bi. Its dynamic change is cough; coughing leads to panting and urgency, hence termed "Shang Qi" [Rebellious Qi].) If untreated, the Lung transmits the pathogen to the Liver, the disease is named Liver Bi, also known as Jue, with symptoms of hypochondriac pain and vomiting food. At this time, massage or auricular acupuncture can be employed. (If untreated in the Lung, Lung Metal overacts on Liver Wood, thus affecting the Liver, which is Liver Bi. Liver Qi tends to rebel, hence also named Jue. Jue in the Liver meridian causes hypochondriac pain. Jue invading the Stomach causes vomiting food. Massage and acupuncture will dissipate the rebellion and pacify the Liver pathogen.) If untreated, the Liver transmits to the Spleen, the disease is named Pi Feng (Spleen Wind), triggering Dan Re (Heat-Enfeeblement), with symptoms of abdominal heat, vexation, and yellow urine. At this time, massage, herbal medicine, or bathing can be used. (If untreated in the Liver, Liver Wood overacts on Earth, and Wind-Heat enters the Spleen, named Pi Dan. Internally, there is abdominal heat and vexation; externally, the body turns yellow. Massage, herbs, and bathing are used to resolve the Wind-Heat in both the interior and exterior.) If untreated, the Spleen transmits to the Kidney, the disease is named Shan Jia (Hernia and Mass), with symptoms of stifling heat and pain in the lower abdomen, and discharge of white turbid urine, also named Gu. At this time, massage or herbal medicine can be used. (If untreated in the Spleen, Earth pathogen overacts on the Kidney, named Shan Jia. Pathogens gather in the Lower Jiao, causing stifling heat and pain in the lower abdomen and discharge of white turbidity. Heat accumulation without dispersion depletes True Yin, resembling worms sucking blood, hence also named Gu. "Jia" is pronounced as "jia" or "jia".) If untreated, the Kidney transmits to the Heart, presenting with convulsive jerking of sinews and vessels, named Chou. At this time, moxibustion or herbal medicine can be used. If untreated, death is expected within ten days according to the pattern. (Kidney pathogen suppresses Fire and transmits to the Heart. The Heart governs blood vessels; Heart disease causes blood dryness, and blood dryness causes sinews and vessels to contract and jerk, leading to limb spasms, named Chou. When the pathogen reaches the Heart, the disease is extreme. If untreated here, death occurs within ten days. "Chou" is pronounced as "chi".) If Kidney pathogen transmits to the Heart, and the Heart's pathogen subsequently rebounds and transmits to the Lung, manifesting as alternating chills and fever, the patient will die after three years. (If Kidney transmits to Heart, and before death occurs while pathogens remain, it may transmit to the Lung, causing a struggle between Metal and Fire. Metal dominance causes chills, Fire dominance causes fever, hence alternating chills and fever. "Three years to death" implies that when Wind pathogens transmit through all five zang organs, death should ideally occur immediately; those who do not die immediately have intact Yuan Qi, so the condition is slower. Thus, if the Lung is re-infected, one year later Lung disease affects the Liver, two years later Liver disease affects the Spleen, three years later Spleen disease affects the Kidney, and with the failure of the Three Yin, death ensues.) This is the sequence of disease transmission. (This is the sequence of順傳 suǒ shèng [transmission overcoming the controlled element].) However, sudden onset diseases do not necessarily require treatment based on transmission order. (Diseases may arise suddenly, causing harm according to Qi dynamics, without entering in sequence, and thus need not be treated according to the sequence of transmission. This represents a non-sequential interaction beyond reverse and forward transmission. "Cu" is synonymous with "cu".) Or, their transformation and transmission may not follow a sequence. Those not entering in sequence are caused by emotions—worry, fear, sorrow, joy, anger—which prevent sequential transmission, thereby causing severe illness. (The emergence of the Five Emotions is irregular and triggered by contact, so illness also does not follow a sequence.) Excessive joy leading to great deficiency allows Kidney Qi to overact. (Joy causes Qi to sink, thus injuring the Heart. Great Heart deficiency allows Kidney Qi to overact, representing Water overcoming Fire.) Anger allows Liver Qi to overact. (Anger causes Qi to rebel in the Liver and overact on the Spleen, representing Wood overcoming Earth.) Sorrow allows Lung Qi to overact. (Sorrow causes Qi to congregate in the Lung and overact on the Liver, representing Metal overcoming Wood.) Fear allows Spleen Qi to overact. (Fear injures the Kidney, causing Kidney Qi deficiency, allowing Spleen Qi to overact, representing Earth overcoming Water.) Worry allows Heart Qi to overact. (Worry injures the Lung, allowing Heart Qi to overact, representing Fire overcoming Metal.) This is the principle involved. (Some overact due to excess, others are overacted upon due to deficiency; all involve overacting on the element they cannot control, which is the non-sequential principle.) Therefore, there are five diseases (Zang organs), and 5x5=25 transformations. Regarding their transmission and transformation, "Transmission" refers to sequential passing, and "Overaction" refers to strong suppressing weak. Hence the different terms "Chuan" and "Cheng". (This chapter and Chapter 24 of the Zang-Xiang category originate from the same treatise and should be studied together.)