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。曰冬至矣。
卢良侯曰。此章论太一所居之宫。徙游之日。以下应君民将相之安否也。太乙。北极也。斗杓所
指之辰。谓之月建。即气令所主之方。月令五日谓之候。三候谓之气。三气谓之节。冬至子之半。一
阳初动。乃岁时之首也。是以太一常以冬至之日。居叶蛰之宫。叶蛰。坎宫也。本宫居四十六日。明日四
十七日。徙居于天留之宫。天留。艮宫也。居四十六日。明日徙居仓门之宫。仓门。震宫也。居四十
六日。明日徙居于阴洛之宫。阴洛。巽官也。居四十五日。明日徙居于天宫。天宫。离宫也。居四十六
日。明日徙居于玄委之宫。玄委。坤宫也。居四十六日。明日徙居于仓果之宫。仓果。兑宫也。居四十
六日。明日徙居于新洛之宫。新洛。干宫也。居四十五日。明日四
十六日。复居于叶蛰之宫。是明岁之冬至矣。常如是无已。终而复始。此太乙一岁所居之宫也。
倪仲玉曰。坎宫名叶蛰者。冬令主蛰封藏。至一阳初动之时。蛰虫始振。故名曰叶蛰。艮宫名天留者。
艮为山。正而不动。因以为名。震宫名仓门者。仓、藏也。天地万物之气收藏。至东方春令而始震动
开辟。故名仓门。巽宫名阴洛者。洛书以二四为肩。巽宫位居东南而主四月。因以为名。离宫名天宫者。
日月丽天。主离明在上之象。因以为名。坤宫名玄委者。坤为地。玄、幽远也。之、随顺也。地道幽
远柔顺。是以名之。兑宫名仓果者。果、实也。万物至秋而收藏成实。是以名之。干宫名新洛者。新、
始也。洛书戴九履一。一乃干之始也。此九宫之位。应于八方。四时各随时而命名也。
太一日游。以冬至之日。居叶蛰之宫。数所在日从一处至九日。复反于一。常如是无已。终而复
始。太乙移日。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。后之则多汗。太
乙在冬至之日。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。疾风折树
木。扬沙石。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。故圣人曰。避虚邪之道。如避矢石然。
邪弗能害。此之谓也。（汗当作旱）
卢良侯曰。此太一日游于九宫也。数所在日者。以所在之宫。数至九日。而复反于本宫也。如居叶
蛰之宫。即从叶蛰之一处。一日而至天留。二日而至仓门。三日而至阴洛。四日而至天宫。五日而至
中宫。六日而至玄
委。七日而至仓果。八日而至新洛。九日而复反于叶蛰之宫。如居天留之宫。即从天留数至九日。而
复反于天留也。常如是无已。终而复始。风雨者。天地阴阳之和气。是以太一移宫之日。天必应之以
风雨。其本日风雨则吉。岁美民安少病。如先期而风雨。主多雨水。后期而风雨。则多旱燥。此太一
出游之第一日。即移宫之第四十七日也。二至二分。乃阴阳离合之候。中宫乃占八风之时。是以递居
本宫之第一日有变。则占在君民将相也。疾风折木扬沙。暴戾之变气也。实风者。春之东风。夏之南
风。秋之西风。冬之北风。春夏交之东南风。秋冬交之西北风。此天地四时之正气。故主生长。养万
物。其从冲后来者。如冬至从南西二方而来。春分从西北二方而来。是为虚乡不正之风。主伤人而杀
害万物。故圣人日避虚邪之道。如避矢石。日避者。太一出游之一日也。
是故太一徙立于中宫。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。脉闭则折不通。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。外在于两胁腋骨下及肢节。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。
卢氏曰。太一出游之第五日。立于中宫。乃朝八风。以占吉凶。八风者。四正四维之风也。夫人
之五脏。生于五方五行。内合六腑。外合于皮脉肉筋骨。是以八方不正之风。内伤脏腑。外病形身。
此皆从其虚之乡来。乃能病患也。如居叶蛰之宫。而出游之第五日。风从南西二方而来。如居仓门
之宫。而出游之第五日。风从西北二方而来。数所在日而来不正之风。皆谓之虚风也。三虚者。乘年
之虚。逢月之空。失时之和。三虚相搏。则为暴病卒死。两实一虚者。只伤于虚风也。淋露寒热者。
汗出而为寒为热也。犯其雨湿之地。则风湿相击而为痿。其有三虚而偏中于邪风。则为击仆偏枯。故
圣人避风。如避矢石矣。倪仲玉曰。重言圣人避风。如避矢石者。上节谓避太一出游之第一日。此避
太一立于中宫所朝之八风也。
太一神通常在冬至这一天，居住在叶蛰宫。经过四十六天后，第二天迁居到天留宫，居住四十六天。第二天迁居到仓门宫，居住四十六天。第二天迁居到阴洛宫，居住四十五天。第二天迁居到天宫，居住四十六天。第二天迁居到玄委宫，居住四十六天。第二天迁居到仓果宫，居住四十六天。第二天迁居到新洛宫，居住四十五天。第二天又回到叶蛰宫，这标志着冬至日的到来。
卢良侯说：这一章论述太一神所居住的宫位及其迁徙的日子，以此来对应君主、臣民、将领和宰相的安康与否。太乙即北极星，北斗斗柄所指的方向称为月建，也就是节气所主宰的方位。每五天称为一候，三候称为一气，三气称为一节。冬至子时的中间时刻，阳气初动，是一年的开始。因此太一神常在冬至日居住在叶蛰宫。叶蛰属于坎宫。本宫居住四十六天，次日第四十七天迁徙到艮宫的天留宫。天留属于艮宫，居住四十六天，次日迁徙到震宫的仓门宫。仓门属于震宫，居住四十六天，次日迁徙到巽宫的阴洛宫。阴洛属于巽宫，居住四十五天，次日迁徙到离宫的天宫。天宫属于离宫，居住四十六天，次日迁徙到坤宫的玄委宫。玄委属于坤宫，居住四十六天，次日迁徙到兑宫的仓果宫。仓果属于兑宫，居住四十六天，次日迁徙到乾宫的新洛宫。新洛属于乾宫，居住四十五天，次日第四十六天，又回到叶蛰宫，这是来年的冬至了。常常这样循环不已，终而复始。这就是太乙一年中居住的宫位。
倪仲玉说：坎宫名为叶蛰，是因为冬季主令时万物蛰伏封藏，到了阳气初动的时候，冬眠的虫子开始苏醒振动，所以命名为叶蛰。艮宫名为天留，是因为艮代表山，端正而静止不动，因此以此命名。震宫名为仓门，因为“仓”意为储藏。天地万物的气息在此收藏，直到东方春季来临才震动开辟，所以命名为仓门。巽宫名为阴洛，因为《洛书》中二和四在上方（肩），巽宫位于东南方并主管四月，因此以此命名。离宫名为天宫，因为日月依附于天空，主要体现离卦光明在上的意象，因此以此命名。坤宫名为玄委，因为坤代表大地，“玄”意为幽深遥远，“之”意为随顺。地道幽深遥远且柔顺，所以以此命名。兑宫名为仓果，因为“果”意为果实。万物到了秋季收藏并结成实果，所以以此命名。乾宫名为新洛，因为“新”意为开始。《洛书》戴九履一，一就是乾的开始。这九个宫位的位置，对应八方，四季各自随着时令变化而命名。
太一神每日游行，以冬至日为起点，居住在叶蛰宫。计算它所在的日子，从一处数到九处，再返回到第一处，常常这样循环不已，终而复始。太乙神移动日子时，上天必定用风雨来响应。如果在那一天刮风下雨，就是吉兆，这一年庄稼丰收，百姓安宁，生病的人少。如果风雨来得太早，就会多雨；如果来得太晚，就会多旱。太乙在冬至日，如果有异常变化，占卜结果关乎君主；太一在春分日，有异常变化，占卜结果关乎宰相；太一在中宫日，有异常变化，占卜结果关乎官吏；太一在秋分日，有异常变化，占卜结果关乎将领；太一在夏至日，有异常变化，占卜结果关乎百姓。所谓有异常变化，是指太一居住在某宫的日子，出现狂风折断树木，扬起沙尘的情况，分别根据它所主的方位来占测贵贱吉凶。进而观察风从哪个方向吹来并进行占测。风从太一所居的方位吹来，称为实风，主生长，滋养万物。从对冲方向后面吹来的，称为虚风，是伤人的，主杀戮和危害。应当谨慎地守候并避开虚风。所以圣人说：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。（原文中的“汗”字应为“旱”字）
卢良侯说：这是太一神在九宫中游行的情况。“数所在日”，是指从所在的宫位，数到第九天，再返回到本宫。比如居住在叶蛰宫，就从叶蛰这一处，第一天到达天留，第二天到达仓门，第三天到达阴洛，第四天到达天宫，第五天到达中宫，第六天到达玄委，第七天到达仓果，第八天到达新洛，第九天又返回到叶蛰宫。如果居住在天留宫，就从天留开始数九天，再返回到天留。常常这样循环不已，终而复始。风雨，是天地阴阳和谐之气。因此太一神移宫的日子，上天必定用风雨来响应。如果当天有风雨就是吉兆，年成好，百姓安，少病。如果在预定日期之前就有风雨，主多雨水；在预定日期之后才有风雨，就多干旱燥热。这是太一出游的第一天，也就是移宫后的第四十七天。冬至和夏至、春分和秋分，是阴阳分离和聚合的时节。中宫则是占测八风的时机。所以在依次居住在本宫的第一天如果有异常变化，就分别占测君主、百姓、将领和宰相。疾风折断树木、扬起沙尘，是暴戾的反常气候。实风，指春天的东风，夏天的南风，秋天的西风，冬天的北风，春夏交替时的东南风，秋冬交替时的西北风。这是天地四时的正气，所以主生长，养育万物。那些从对冲方向后面吹来的，比如冬至日从西南两个方向吹来，春分日从西北两个方向吹来，这就是虚乡不正之风，主伤人并杀害万物。所以圣人说要躲避虚邪之道，就像躲避箭矢石头一样。“避”指的是太一出游的那一天。
因此，当太一神迁徙并立于中宫时，就会朝见八方之风，以此来占测吉凶。风从南方吹来，名叫大弱风，它伤害人体，内部损伤心脏，外部影响血脉，其气主要表现为热。风从西南方吹来，名叫谋风，它伤害人体，内部损伤脾脏，外部影响肌肉，其气主要表现为虚弱。风从西方吹来，名叫刚风，它伤害人体，内部损伤肺脏，外部影响皮肤，其气主要表现为燥。风从西北方吹来，名叫折风，它伤害人体，内部损伤小肠，外部影响手太阳经脉，脉气断绝则血液外溢，脉气闭塞则气血不通，容易突然死亡。风从北方吹来，名叫大刚风，它伤害人体，内部损伤肾脏，外部影响骨骼以及肩背部的膂筋，其气主要表现为寒。风从东北方吹来，名叫凶风，它伤害人体，内部损伤大肠，外部影响两胁、腋骨下方及四肢关节。风从东方吹来，名叫婴儿风，它伤害人体，内部损伤肝脏，外部影响筋纽，其气主要表现为身体湿重。风从东南方吹来，名叫弱风，它伤害人体，内部损伤胃腑，外部影响肌肉，其气主要表现为身体沉重。这八种风都是从虚邪之乡吹来的，才能导致疾病。如果遭遇“三虚”相搏，就会导致突发重病或猝死。如果是“两实一虚”，患病则表现为淋露、寒热。如果触犯雨湿之地，则会成为痿证。所以圣人躲避风邪，就像躲避箭石一样。如果有“三虚”而又偏中被邪风击中，就会导致猝然跌倒或半身不遂（偏枯）。
卢氏说：太一神出游的第五天，站立在中宫，从而朝见八方之风，以占测吉凶。八风，是指正四方和四维方的风。人的五脏，生于五方五行，内合六腑，外合皮、脉、肉、筋、骨。因此，来自八个方向的不正之风，会内伤脏腑，外病形体身形。这些都是从虚邪之乡吹来的，才能导致疾病。比如居住在叶蛰宫，而出游的第五天，风从南、西两个方向吹来；比如居住在仓门宫，而出游的第五天，风从西北两个方向吹来。凡是数至某日而来的不正之风，都称为虚风。所谓“三虚”，是指逢年份虚弱（岁运不及）、遇月亮空虚（月郭空）、失时令调和（失时之和）。三虚相搏，就会导致突发重病或猝死。“两实一虚”，是指只受到虚风的伤害。淋露寒热，是指出汗后感到寒冷或发热。触犯雨湿之地，则风湿相搏而成为痿证。如果有“三虚”而又偏中被邪风击中，就会导致猝然跌倒或半身不遂。所以圣人躲避风邪，就像躲避箭石一样。倪仲玉说：重复强调圣人躲避风邪像躲避箭石，上一节说的是躲避太一出游第一天的风，这里说的是躲避太一立于中宫时所朝见的八风。
Taiyi (The Supreme One) usually resides in the Yezhe Palace on the day of the Winter Solstice. After forty-six days, on the following day, it moves to the Tianliu Palace and resides there for forty-six days. On the next day, it moves to the Cangmen Palace and resides there for forty-six days. On the next day, it moves to the Yinluo Palace and resides there for forty-five days. On the next day, it moves to the Tiangong Palace and resides there for forty-six days. On the next day, it moves to the Xuanwei Palace and resides there for forty-six days. On the next day, it moves to the Cangguo Palace and resides there for forty-six days. On the next day, it moves to the Xinluo Palace and resides there for forty-five days. On the next day, it returns to the Yezhe Palace, marking the arrival of the Winter Solstice.
Lu Lianghou stated: This chapter discusses the palaces inhabited by Taiyi and the days of its migration, thereby corresponding to the well-being of the ruler, ministers, generals, and chancellors. Taiyi refers to the North Star; the direction pointed to by the handle of the Big Dipper is called "Yuejian" (Month Establishment), which indicates the direction governed by the current solar term. Five days constitute one Hou (pentad); three Hous constitute one Qi (solar term); three Qis constitute one Jie (section/term). At the midpoint of the Zi hour on the Winter Solstice, Yang energy begins to stir for the first time, marking the beginning of the year. Therefore, Taiyi usually resides in the Yezhe Palace on the Winter Solstice. Yezhe belongs to the Kan Palace. It resides in its own palace for forty-six days; on the forty-seventh day, it migrates to the Tianliu Palace of the Gen Palace. Tianliu belongs to the Gen Palace, where it resides for forty-six days. On the following day, it migrates to the Cangmen Palace of the Zhen Palace. Cangmen belongs to the Zhen Palace, where it resides for forty-six days. On the following day, it migrates to the Yinluo Palace of the Xun Palace. Yinluo belongs to the Xun Palace, where it resides for forty-five days. On the following day, it migrates to the Tiangong Palace of the Li Palace. Tiangong belongs to the Li Palace, where it resides for forty-six days. On the following day, it migrates to the Xuanwei Palace of the Kun Palace. Xuanwei belongs to the Kun Palace, where it resides for forty-six days. On the following day, it migrates to the Cangguo Palace of the Dui Palace. Cangguo belongs to the Dui Palace, where it resides for forty-six days. On the following day, it migrates to the Xinluo Palace of the Qian Palace. Xinluo belongs to the Qian Palace, where it resides for forty-five days. On the forty-sixth day, it returns to the Yezhe Palace, which marks the Winter Solstice of the coming year. This cycle continues endlessly, ending and beginning again. This describes the palaces inhabited by Taiyi throughout a year.
Ni Zhongyu stated: The Kan Palace is named Yezhe because during the winter season, all things are dormant and sealed away. When Yang energy begins to stir for the first time, hibernating insects start to move, hence the name Yezhe. The Gen Palace is named Tianliu because Gen represents the mountain, which is upright and immobile, thus deriving its name. The Zhen Palace is named Cangmen because "Cang" means storage. The Qi of heaven and earth and all things is stored here until the spring season in the east arrives, causing vibration and opening up, hence the name Cangmen. The Xun Palace is named Yinluo because in the Luoshu (River Chart), the numbers two and four are at the shoulders. The Xun Palace is located in the southeast and governs the fourth month, hence the name. The Li Palace is named Tiangong because the sun and moon attach to the sky, primarily reflecting the image of Li brightness being above, hence the name. The Kun Palace is named Xuanwei because Kun represents the earth. "Xuan" means profound and distant; "Zhi" (or Wei) implies compliance and gentleness. The way of the earth is profound, distant, soft, and compliant, hence the name. The Dui Palace is named Cangguo because "Guo" means fruit. All things store and bear fruit in autumn, hence the name. The Qian Palace is named Xinluo because "Xin" means beginning. In the Luoshu, nine is carried on top and one is walked upon; one is the beginning of Qian. These Nine Palaces correspond to the Eight Directions, and their names change with the seasons according to the times.
Taiyi travels daily, starting from the Winter Solstice, residing in the Yezhe Palace. Counting the days it occupies, it moves from one position to nine, then returns to the first, continuing this endless cycle, ending and beginning again. When Taiyi shifts its position, Heaven responds with wind and rain. If there is wind and rain on that specific day, it is an auspicious omen, indicating a good harvest, peaceful people, and few illnesses. If the wind and rain come too early, there will be excessive rain; if they come too late, there will be drought. Regarding anomalies when Taiyi is on the Winter Solstice day, the divination concerns the Ruler; when Taiyi is on the Spring Equinox day, anomalies concern the Chancellor; when Taiyi is in the Central Palace, anomalies concern officials; when Taiyi is on the Autumn Equinox day, anomalies concern Generals; when Taiyi is on the Summer Solstice day, anomalies concern the common people. What is meant by "anomalies" is that on the days Taiyi resides in a certain palace, violent winds break trees and raise sand and dust. Divinations regarding nobility and status are made based on the direction associated with that palace. Furthermore, one observes the direction from which the wind comes to make predictions. Wind blowing from the direction where Taiyi resides is called Shifeng (Solid/True Wind), which promotes growth and nourishes all things. Wind blowing from the opposite direction behind Taiyi is called Xufeng (Empty/False Wind), which harms people and causes destruction and harm. One must carefully monitor and avoid Xufeng. Thus, the Sages said: To avoid the path of Empty Evil (Xu Xie) is like avoiding arrows and stones. If so, evil cannot harm. This is what is meant. (Note: The character "Han" [sweat] in the original text should be "Han" [drought].)
Lu Lianghou stated: This describes Taiyi traveling through the Nine Palaces. "Counting the days it occupies" means counting from the occupied palace to the ninth day, then returning to the original palace. For example, if residing in the Yezhe Palace, on the first day it reaches Tianliu, on the second day Cangmen, on the third day Yinluo, on the fourth day Tiangong, on the fifth day the Central Palace, on the sixth day Xuanwei, on the seventh day Cangguo, on the eighth day Xinluo, and on the ninth day it returns to the Yezhe Palace. If residing in the Tianliu Palace, it counts nine days from Tianliu and returns to Tianliu. This cycle continues endlessly, ending and beginning again. Wind and rain are the harmonious Qi of Yin and Yang in Heaven and Earth. Therefore, on the days Taiyi changes palaces, Heaven responds with wind and rain. If there is wind and rain on the day itself, it is auspicious, leading to a good year, peace among the people, and few diseases. If wind and rain occur before the scheduled date, it indicates excessive rain; if after the date, it indicates drought and dryness. This refers to the first day of Taiyi's journey, which is the forty-seventh day after changing palaces. The Solstices (Winter/Summer) and Equinoxes (Spring/Autumn) are periods of Yin-Yang separation and conjunction. The Central Palace is used to divine the Eight Winds. Therefore, if there are anomalies on the first day of residing in each palace, divinations are made concerning the Ruler, people, generals, and chancellors. Violent winds breaking trees and raising sand are violent and abnormal climatic changes. Shifeng (True Wind) refers to the East Wind in spring, South Wind in summer, West Wind in autumn, and North Wind in winter; the Southeast Wind during the transition between spring and summer, and the Northwest Wind during the transition between autumn and winter. These are the righteous Qi of the four seasons, promoting growth and nourishing all things. Those blowing from the opposite direction, such as the Southwest winds on the Winter Solstice or the Northwest winds on the Spring Equinox, are called Xuxiang (Empty Direction) irregular winds, which harm people and destroy all things. Thus, the Sages said to avoid the path of Empty Evil as if avoiding arrows and stones. "Avoidance" refers to the first day of Taiyi's journey.
Therefore, when Taiyi migrates and stands in the Central Palace, it faces the Eight Winds to divine auspiciousness and inauspiciousness. Wind blowing from the south is called Dawefeng (Great Weak Wind). When it injures humans, it internally settles in the Heart and externally affects the Mai (Vessels/Pulse). Its Qi is primarily hot. Wind blowing from the southwest is called Mofeng (Plotting Wind). When it injures humans, it internally settles in the Spleen and externally affects the Ji (Muscles/Flesh). Its Qi is primarily weak. Wind blowing from the west is called Gangfeng (Rigid Wind). When it injures humans, it internally settles in the Lungs and externally affects the Pi Fu (Skin). Its Qi is primarily dry. Wind blowing from the northwest is called Zhefeng (Breaking Wind). When it injures humans, it internally settles in the Small Intestine and externally affects the Hand Taiyang Vessel. If the vessel qi is severed, blood overflows; if blocked, qi and blood do not flow smoothly, leading to sudden death. Wind blowing from the north is called Dagangfeng (Great Rigid Wind). When it injures humans, it internally settles in the Kidneys and externally affects the Gu (Bones) and the Lü Jin (Back muscles/tendons) of the shoulder and back. Its Qi is primarily cold. Wind blowing from the northeast is called Xiongfeng (Auspicious/Ominous Wind - literally "Fierce Wind"). When it injures humans, it internally settles in the Large Intestine and externally affects the two flanks, the area below the axillary bones, and the limb joints. Wind blowing from the east is called Ying'erfeng (Infant Wind). When it injure humans, it internally settles in the Liver and externally affects the Jin Niu (Tendon connections). Its Qi is primarily dampness in the body. Wind blowing from the southeast is called Ruofeng (Weak Wind). When it injures humans, it internally settles in the Stomach and externally affects the muscles. Its Qi is primarily heaviness in the body. These eight winds can only cause disease when they come from the direction of emptiness (Xu). If the "Three Empties" combine, sudden severe illness or death occurs. If there are "Two Solidities and One Emptiness," the disease manifests as dripping sweat, alternating cold and fever. If one encounters wet and rainy places, it leads to Wei Syndrome (flaccidity/atrophy). Thus, the Sages avoid wind as they would avoid arrows and stones. If one has the "Three Empties" and is partially struck by evil wind, it results in sudden collapse or hemiplegia (Pian Ku).
Lu Shi stated: On the fifth day of Taiyi's journey, standing in the Central Palace, it faces the Eight Winds to divine auspiciousness and inauspiciousness. The Eight Winds refer to the winds of the four cardinal directions and the four intercardinal directions. The human five Zang Organs are born from the five directions and Five Elements, internally connecting with the six Fu Organs, and externally connecting with the skin, vessels, flesh, tendons, and bones. Therefore, irregular winds from the eight directions internally damage the Zang-Fu organs and externally cause diseases in the physical form. These all come from the direction of emptiness and thus cause disease. For instance, if residing in the Yezhe Palace, on the fifth day of the journey, wind comes from the south and west; if residing in the Cangmen Palace, on the fifth day of the journey, wind comes from the northwest. Any irregular wind arriving on the counted day is called Xufeng (Empty Wind). The "Three Empties" refer to: the emptiness of the year (annual luck deficiency), the emptiness of the moon (waning moon phase), and the loss of harmony of the season. When these three empties combine, sudden severe illness or death occurs. "Two solidities and one emptiness" refers to injury solely by empty wind. "Linlu Hanre" refers to sweating followed by sensations of cold or heat. Encountering rainy and wet places causes wind-dampness to clash, resulting in Wei Syndrome. If there are "Three Empties" and one is partially struck by evil wind, it results in sudden collapse or hemiplegia. Thus, the Sages avoid wind as they would avoid arrows and stones. Ni Zhongyu stated: The repetition of "the Sages avoid wind as they would avoid arrows and stones" serves two purposes: the previous section referred to avoiding the wind on the first day of Taiyi's journey, while this section refers to avoiding the Eight Winds faced when Taiyi stands in the Central Palace.