（论一篇 法四十一条 律六条）
喻昌曰∶中风一证，动关生死安危，病之大而且重，莫有过于此者。《内经》风、痹、痿、厥四证，各有颛论。独风
论中泛及杂风，至论中风，惟曰风中五脏六腑之俞，亦为脏腑之风，各入其门户所中，则为偏风，不过两述其名而已。
后论五脏并胃府之风，亦但各述其状而已。赖仲景《金匮》书，表章先圣云∶夫风之为病，当半身不遂，或但臂不遂者，
此为痹。脉微而数，中风使然。又云∶寸口脉浮而紧，紧则为寒，浮则为虚，寒虚相搏，邪在皮肤。浮者血虚，络脉空
虚，贼邪不泻，或左或右，邪气反缓，正气即急，正气引邪， 僻不遂。邪在于络，肌肤不仁。邪在于经，即重不胜。
邪入于府，即不识人。邪入于藏，舌即难言，口流涎沫。又云∶寸口脉迟而缓，迟则为寒，缓则为虚，荣缓则为亡血，
卫缓即为中风。邪气中经，则身痒而瘾疹。心气不足，邪气入中，则胸满而短气，以及五脏风脉死证，语语金针，大有
端绪之可求矣。仲景以后，英贤辈出，方书充栋，何反漫无取裁？坐令中风一证，鲜划一之法，治之百不一效。昌生也
晚，敢辞不敏，逐条引伸《内经》仲景圣法为治例，而先立论，以括其要焉。然世咸知仲景为立方之祖，至中风证，仲
景之方，首推侯氏黑散为主方，后人罔解其意，谨并明之。夫八风之邪，皆名虚邪，人身经络营卫素盛者，无从入之。
入之者，因其虚而袭之耳。《内经》谓以身之虚，而逢天之虚，两虚相感，其气至骨，入则伤五脏。工候禁之，不能伤也。
又谓贼风数至，虚邪朝夕，内至五脏骨髓，外伤空窍肌肤。《灵枢》亦谓圣人避邪如避矢石，是则虚邪之来，为害最烈。
惟良工知禁之，圣哲知避之矣。然风为阳邪，人身卫外之阳不固，阳邪乘阳，尤为易入。即如偏枯不仁，要皆阳气虚馁，
不能充灌所致。又如中风卒倒，其阳虚更审。设非阳虚，其人必轻矫便捷，何得卒倒耶？仲景之谓脉微而数，微者指阳
之微也，数者指风之炽也。所出诸脉诸证，字字皆本阳虚为言，然非仲景之言，而《内经》之言也。《内经》谓天明则
日
月不明，邪害空窍，可见风性善走空窍，阳虚则风居空窍，渐入府藏，此惟离照当空，群邪始得垂散。若胸中之阳不治，
风必不出矣。扁鹊谓虢太子尸厥之病，曰∶上有绝阳之络，下有破阴之纽，见五络之络于头者，皆为阳络。而邪阻绝于
上，其阳之根于阴，阴阳相纽之处，而正复破散于下，故为是病。古人立言之精若此，仲景以后，医脉斩焉中断。后贤
之特起者，如刘河间则主火为训，是火召风入，火为本；风为标矣。李东垣则主气为训，是气召风入，气为本，风为标
矣。朱丹溪则主痰为训，是痰召风入，痰为本，风为标矣。然一人之身，每多兼三者而有之，曷不曰阳虚邪害空窍为本，
而风从外入者，必挟身中素有之邪，或火或气或痰而为标耶？王安道谓审其为风，则从《内经》。审其为火、为气、为
痰，
则从三子，徒较量于彼此之间，得非无权而执一耶？且从三子，固各有方论可守，从《内经》果何着落耶？中风门中，
大小续命汤及六经加减法，虽曰治风，依然后人之法也。《金匮》取古今录验续命汤，治风痱之身无痛而四肢不收者。
仲
景所重，原不在此。所重维何？则驱风之中，兼填空窍，为第一义也。空窍一实，庶风出而不复入，其病瘳矣。古方中
有侯氏黑散，深得此意。仲景取为主方，随制数方，补其未备，后人目睹其方，心炫其指。讵知仲景所为心折者，原有
所本，乃遵《内经》久塞其空，是谓良工之语耶。观方下云∶服六十日止，药积腹中不下矣。久塞其空，岂不彰明
哉？后人以无师之智， 乱成法。中风之初，治其表里，风邪非不外出，而重门洞开，出而复入，乃至莫御者，多矣！
又谓一气微汗，一旬微利，要亦五十步之走耳。正如筑堤御水，一旬一气，正程功课效之日，岂有姑且开堤泄水，重加
板筑之理哉？是以后人委曲偏驳，不似先圣真切精粹。诸家中风方论，真是依样葫芦，不足观矣！非然也，三人行，必
有我师。况综列群方，赞其所长，核其所短。俾学人一简勘而心地朗然，坐进此道，用之如钟离丹熟，铜铁皆金，其师
资于前贤，岂不大耶？谨论。
中风之脉，各有所兼，兼则益造其偏，然必显呈于脉。盖新风挟旧邪，或外感，或内伤，其脉随之忽变。兼寒则脉
浮紧；兼风则脉浮缓；兼热则脉浮数；兼痰则脉浮滑；兼气则脉沉涩；兼火则脉盛大；兼阳虚则脉微，亦大而空；兼阴
虚则脉数，亦细如丝；阴阳两虚则微数。或微细；虚滑为头中痛。缓迟为营卫衰。大抵阳浮而数，阴濡而弱。浮滑沉滑，
微虚散数，皆为中风。然虚浮迟缓，正气不足，尚可补救。急大数疾，邪不受制，必死无疑。若大数未至急疾，犹得不
死。经言风气之病，似七诊而非，故言不死。可见大数为风气必有之脉，亦未可定为死脉耳。
岐伯谓各入其门户所中，则为偏风。仲景谓风之为病，当半身不遂，或但臂不举者此为痹，脉微而数，中风使然。
门户，指入络入经入府入藏言也。《经》言百病之生，必先于皮毛。邪中之则腠理开，开则邪入客于络脉，留而不去，
传入于经。留而下去，传入于府。廪于肠胃，此则风之中人以渐而深，其人之门户未至洞开，又不若急虚卒中，入藏之
骤也。仲景会其意，故以臂不举为痹，叙于半身不遂之下。谓风从上入，臂先受之，所入犹浅也。世传大拇一指独麻者，
三年内定中风，则又其浅者矣。然风之中人，必从荣卫而入。风入荣卫，则荣脉改微，卫脉改数，引脉以见，其人必血
舍空虚，而气分热炽。风之繇来，匪朝伊芳夕也。《内经》言偏枯者不一∶曰汗出偏阻；曰阳盛阴不足；曰胃脉内外大小
不一；曰心脉小坚急；曰肾水虚。《灵枢》亦叙偏枯于热病篇中，皆不言风。皆不言其本于何邪，岂非以七情饥饱房室，
凡
能虚其藏气，致荣卫经脉痹而不通者，皆可言邪耶？河间主火立说，即肾水虚阳盛阴不足之一端也。东垣主气立说，即
七情郁遏之一端也。丹溪主痰立说，即饮食伤脾之一端也。一病之中，每多兼三者而有之，安在举一以括其他乎？《经》
云∶不能问其虚，安问其余？偏枯病，阳盛阴不足固有之，而阳气虚衰，痹而不通者尤多，可问其余耶。
中络者，肌肤不仁。中经者，躯壳重着。中府即不识人，中藏即舌难言，口流涎沫。然中府必归胃府，中藏必归心
藏也。
中络邪正入卫，犹在经脉之外，故但肌肤不仁。中经则邪入于荣脉之中，内而骨外而肉皆失所养，故躯壳为之重着，
然犹在躯壳之间。至入府入藏，则离躯壳而内入，邪中深矣。府邪必归于胃者，胃为六腑之总司也。廪于肠胃，非举大
小二肠并重，盖风性善行空窍，水谷入胃，则胃实肠虚，风邪即迸入肠中，少顷水谷入肠，则肠实胃虚。风复迸入胃中，
见胃风必奔迫于二肠之间也。风入胃中，胃热必盛，蒸其津液，结为痰涎，壅塞隧道。胃之支脉络心者，才有壅塞，即
堵其神气出入之窍，故不识人也。诸藏受邪至盛，必迸入于心而乱其神明，神明无主，则舌纵难言，廉泉开而流涎沫也。
偏枯病，脉之迟缓见于寸口，荣卫之行不逮也。外则身痒而瘾疹，内则胸满而短气，荣脉内外，邪气充斥，去府不
远矣。
脉之行度一昼一夜，复朝寸口。荣卫气衰，寸口之脉，迟缓不逮。身痒瘾疹，非但风见于外，由荣卫气弱，自致津
凝血滞也。胸满非独风见于内，由荣卫不行，邪混胸中，阻遏正气也。荣卫气衰，邪之入府入藏，孰从禁之？故以寸口
脉辨其息数，斯邪入之浅深，可得而谛之耳。昔人云∶中府多着四肢。用一多字，明是卜度之辞，乃遂执此语，以当中
府见症，何其疏耶？夫四末在躯壳之外，非府也。若谓脾主四肢，脾更属藏而非府矣。大抵风淫末疾，但是风淫于内，
毋论中经中府中藏，必四末为之不用，其不专属中府明矣。然则四肢何以不举耶？人身荣卫，正行于躯壳之中者也。风
入荣卫，即邪气盛而本气衰，如树枝得风，非摇则折。故知四肢不举者，荣卫之气，短缩不行所致也。
中藏多滞九窍，此亦卜度之辞。五脏开窍于眼耳鼻口舌，固矣。而前后二阴之窍，又属府不属藏，未可并举也。五
藏非一齐俱中，但以何窍不利，验何藏受邪差可耳。然诸家舍外候，别无内谛之法。且无画一之方，又何疏耶？盖风中
入藏，关系生死安危，辨症既不清，用药自不当，故特引《内经》、《金匮》奥义，详之如下。
风中五脏，后世忽略。诸家方论，无津可问，兹会经意以明其治。《经》曰∶肺中于风，多汗恶风时咳，昼瘥暮甚。
诊在眉上其色白，此举其外候也。《金匮》曰∶肺中风状，口燥而喘，身运而重。胃虚而肿胀，则并详其内证矣。《经》
曰∶死肺脉来，如物之浮，如风吹毛。此形其浮散之状也。至《金匮》则曰∶肺死藏，浮之虚，按之弱如葱叶，下无根
者死。合沉以微其浮，而藏气之存否？始得焕然无疑矣。大凡仲景表章《内经》，皆自出手眼，以述为作。学人知之，他
藏仿此。
风既中肺，则火热随之，耗其津液，抟其呼吸，口燥而喘，势有必至。然未入之先，已伤及荣卫所主之肌肉，水谷
所容之胃府。逮风入肺而乱其魄，运用之机尽失，故身运而重，胃虚而肿胀等证，相因互见也。然藏气未绝，犹属可生。
若脉见浮之而虚，其藏真欲散可知，加以有浮无沉，按之弱如葱叶，则在上之阳，不下入于阴矣。其下无根，则孤阴且
以渐而亡矣。《内经》死阴之属，不过三日而死者，正指此等无根之脉而言也。
《经》曰∶肝中于风，多汗恶风善悲，色苍嗌干善怒，时憎女子。诊在目下，其色青。《金匮》曰∶肝中风者，头
目而胁痛，行常伛，令人嗜甘。肝死藏，浮之弱，按之如索不来，或曲如蛇行者死。
风木之藏，更中于风，风性上摇，必头目 动。风耗血液，必筋脉纵急。其死脉浮之弱，按之如按索不来，则浮沉
之间，阴阳已见决离。或曲如蛇行，仍是上下不动，惟在中者尽力奔迫，皆藏气垂绝之象也。
《经》曰∶心中于风，多汗恶风，焦绝善怒吓，病甚则言不可快。诊在口，其色赤。《金匮》分为二候，其曰∶心
中风者，翕翕发热，不能食，心中饥，食即呕吐，此外因也。其曰∶心伤者，劳倦即头面赤而下重，心中痛，而自烦发
热，当脐跳，其脉弦，此内因也。心死藏，浮之实如麻豆，按之益躁疾者死。
心藏中风，分之为二者。其一以外入之风，必从他藏迸至，心不受邪故也。宜随其藏气，兼去其风。其一以七情内
伤神明，真阴不守，而心火炎上，头目发赤，藏真既从火上炎，阴之在下者，无阳以举之，则下重。其卫外之阳，不得
入通于心，则发热。其受盛之府，藏气不交，郁而内鼓，则当脐跳动。死心脉《内经》形容不一，仲景总会大意，谓心
藏垂绝之脉，一举一按，短数而动，浮沉不可息数之状若此。
《经》曰∶脾中风状，多汗恶风，身体怠惰，四肢不欲动，色薄微黄，不嗜食。诊在鼻上，其色黄。《金匮》曰∶
脾中风者，翕翕发热。形如醉人，腹中烦重，皮目 而短气，脾死藏，浮之大坚，按之如复杯，洁洁状如摇者死。
风入脾藏，为贼邪。外掣皮目，内乱意识，四肢怠惰，形如醉人，有必至也。加以胸中短气，脾藏之伤，已见一斑，
若脉更来去至止不常，浮之益大坚，是为独阳。按之洁洁状如摇，是为独阴。故其动非活动，转非圆转，非藏气之垂绝
而何？
《经》曰∶肾风之状，多汗恶风，面庞然如肿，脊痛不能正立，其色 ，隐曲不利。诊在肌上，其色黑，《金匮》阙
此，肾死藏，浮之坚，按之乱如转丸，益下入尺中者死。
面庞然浮肿者，肾气不能蛰封收藏，浊气上干于面也。脊痛不能正立者，肾间生气不鼓，腰府惫而偻俯，与隐曲不
利，同一源也。《金匮》虽见缺文，大要两肾藏精宅神，一身根本。多欲致虚，风最易入，腰曲，脊垂，舌卷，小便不
禁，皆其候也。中肾从来兼此四者，本实先拨可知，然肾藏真阳，肾基未坏，真阳可居，必无死脉。若浮之而坚，阳已
离于阴位，按之乱如转丸，则真阳搏激而出，不能留矣。若益下入尺中，则真阳先去，所余孤阴，亦乱而下趋。正所谓
阳从上脱，阴从下脱也。
风中入藏，最防迸入于心。后世悉用脑、麝，引风入心，尤而效之，莫有知其非者。兹举《金匮》二方，以明其治。
侯氏黑散 治大风四肢烦重，心中恶寒不足者。《外台》用之以治风癫。仲景制方，皆匠心独创，乃于中风证
首引此散，岂非深服其长乎！夫立方而但驱风补虚，谁不能之？至于驱之补之之中，行其堵截之法，则非思议可到。方
中取用矾石，以固涩诸药，使之留积不散，以渐填其空窍。服之日久，风自以渐而熄。所以初服二十日，不得不用温酒
（一篇论述，四十一条治法，六条禁令）
喻昌说：中风这一病证，关系到生死安危，病情重大且严重，没有比这更严重的了。《内经》中关于风、痹、痿、厥四种病证，各有专门的论述。唯独在风论中泛泛提及杂风，至于论述中风，只说“风邪侵入五脏六腑的俞穴，也称为脏腑之风，各自进入其门户所中之处，就成为偏风”，不过只是叙述了名称罢了。后文论述五脏及胃府的风，也只是分别描述其症状而已。幸亏张仲景在《金匮要略》一书中，表彰先圣的道理说：风之为病，应当出现半身不遂，或者只有手臂不能活动的，这是痹证。脉象微而数，是中风所致。又说：寸口脉浮而紧，紧则代表寒，浮则代表虚，寒与虚相互搏结，邪气在皮肤。浮代表血虚，络脉空虚，贼邪不能排泄，或左或右，邪气所在的一侧相对松弛，正气所在的一侧则拘急，正气牵引邪气，导致口眼歪斜、肢体不能随意运动。邪气在于络脉，肌肤麻木不仁。邪气在于经脉，身体沉重难以抬举。邪气进入腑，就会神志不清不认识人。邪气进入脏，舌头僵硬难以言语，口流涎沫。又说：寸口脉迟而缓，迟则代表寒，缓则代表虚，营气缓则亡血，卫气缓则为中风。邪气中于经脉，则身体瘙痒并出现瘾疹。心气不足，邪气入中，则胸满而短气，以及五脏风的死证脉象，字字都是金针度人的关键，大有头绪可以探寻。仲景之后，英才辈出，方书堆积如山，为何反而漫无取裁？致使中风这一病证，缺乏统一的方法，治疗上百次也不见一次有效。我喻昌生得晚，不敢推辞愚钝，逐条引申《内经》和仲景的圣法作为治疗的范例，并且先立论，以概括其要点。然而世人只知道仲景是创立方剂的祖师，至于中风证，仲景的方剂，首先推崇侯氏黑散为主方，后人都不理解其中的意思，我谨一并阐明。八风之邪，都称为虚邪，人身经络营卫素来强盛的人，邪气无从侵入。侵入的，是因为人体虚弱而乘虚袭入罢了。《内经》说以身体的虚弱，逢上天时的虚弱，两虚相感，邪气深入至骨，进入体内则伤害五脏。高明医生懂得禁忌，邪气就不能伤害。又说贼风频繁到来，虚邪朝夕侵袭，内至五脏骨髓，外伤空窍肌肤。《灵枢》也说圣人避邪如同躲避箭石，那么虚邪的到来，危害最为猛烈。只有良医知道防范它，圣哲知道躲避它。然而风为阳邪，人身卫外的阳气不固，阳邪乘袭阳气，尤为容易侵入。就像偏枯麻木不仁，都是由于阳气虚弱衰馁，不能充养灌注所致。又如中风突然昏倒，其阳虚更加明显。如果不是阳虚，其人必定轻健敏捷，怎么会突然昏倒呢？仲景所说的脉微而数，微是指阳气的微弱，数是指风邪的炽盛。所列出的各种脉象和症状，字字都以阳虚为根本而言，但这不仅是仲景的话，也是《内经》的话。《内经》说天明则日月不明，邪害空窍，可见风性善于走窜空窍，阳虚则风占据空窍，逐渐进入腑脏，这只有像离照当空（阳光普照），群邪才能消散。如果胸中的阳气不治理，风邪必然不能排出。扁鹊说虢太子患尸厥病，说：上有绝断阳气的络脉，下有破败阴气的纽结，见到头部五条络脉，都属于阳络。而邪气阻绝于上，其阳根于阴，阴阳相纽结之处，而正气复又破散于下，所以患此病。古人立言的精妙如此，仲景之后，医脉斩然中断。后来贤者特别突出的，如刘河间主张火为训导，这是火召唤风入，火为本；风为标。李东垣主张气为训导，这是气召唤风入，气为本，风为标。朱丹溪主张痰为训导，这是痰召唤风入，痰为本，风为标。然而一个人的身体，往往同时兼有这三者，为什么不说是阳虚邪害空窍为本，而风从外入，必然挟带身中素有之邪，或火或气或痰而为标呢？王安道说审察其为风，则遵从《内经》。审察其为火、为气、为痰，则遵从三子，只在彼此之间较量，岂不是无权变而固执一端吗？况且遵从三子，固然各有方论可守，遵从《内经》究竟如何着手呢？中风门中，大小续命汤及六经加减法，虽然说是治风，依然后人的方法。《金匮要略》取古今录验续命汤，治疗风痱身体无痛但四肢不能收持者。仲景所看重的，原本不在这里。所看重的是什么？则是驱除风邪的同时，兼填空窍，是第一义理。空窍一旦充实，风邪出去而不复入，病就好了。古方中有侯氏黑散，深得此意。仲景取其为主方，随后制定数个方剂，补充其未备之处，后人目睹其方，心中眩惑于其旨意。哪里知道仲景之所以心服，原来有所本，乃是遵从《内经》“久塞其空”的话，这才是良医的话语啊。看方下说：服用六十日止，药积腹中不再下行。久塞其空，难道不是彰明显著吗？后人凭借无师自通的智慧，扰乱成法。中风之初，治疗其表里，风邪并非不外出，但重门洞开，出去后又重新进入，以至于无法抵御的情况，太多了！又说一气微汗，一旬微利，这也不过是五十步笑百步罢了。正如筑堤防水，十天一次，正是正常工程见效的日子，哪有暂时开堤泄水，再重新加固板筑的道理呢？因此后人委曲偏驳，不像先圣真切精粹。诸家中风方论，真是依样画葫芦，不值得观看。不是这样，三人行必有我师。何况综合罗列各方，称赞其长处，考核其短处。使学习者一看就心地明朗，进而进修此道，运用起来如同钟离丹熟，铜铁皆变为金，其向前的先贤学习，难道不是很大的事吗？谨论。
中风的脉象，各有兼夹，兼夹则更加造成偏颇，然而必然显现在脉象上。大概新近的风邪挟带旧的邪气，或是外感，或是内伤，其脉随之忽然变化。兼寒则脉浮紧；兼风则脉浮缓；兼热则脉浮数；兼痰则脉浮滑；兼气则脉沉涩；兼火则脉盛大；兼阳虚则脉微，也大而空；兼阴虚则脉数，也细如丝；阴阳两虚则脉微数，或微细；虚滑主头中痛。缓迟主营卫衰。大致阳脉浮而数，阴脉濡而弱。浮滑沉滑，微虚散数，都是中风。然而虚浮迟缓，正气不足，还可以补救。急大数疾，邪气不受制约，必死无疑。如果大数未到急疾，还能不死。经文说风气之病，似七诊而非，所以说不死。可见大数是风气必然有的脉象，也不可定为死脉。
岐伯说各入其门户所中，就成为偏风。仲景说风之为病，应当半身不遂，或者只有手臂不能抬起的，这是痹证，脉微而数，是中风所致。门户，指入络、入经、入府、入藏而言。《内经》说百病的产生，必先始于皮毛。邪气中于皮毛则腠理开，开则邪气进入客居于络脉，停留不去，传入于经。停留不去，传入于府。廪于肠胃，这是风邪中人逐渐加深，其人的门户未到洞开，又不像急虚卒中，入藏的骤然。仲景领会其意，所以以手臂不能抬起为痹，叙述在半身不遂之下。说风从上入，手臂先受邪，所入还浅。世传大拇指单独麻木的，三年内定发中风，则是更浅的了。然而风之中人，必然从荣卫而入。风入荣卫，则荣脉改微，卫脉改数，引脉来看，其人必然血舍空虚，而气分热炽。风的由来，非一朝一夕。《内经》说偏枯不止一种：说汗出偏阻；说阳盛阴不足；说胃脉内外大小不一；说心脉小坚急；说肾水虚。《灵枢》也将偏枯叙述在热病篇中，都不说风。都不说其本于何种邪气，岂不是因为七情饥饱房室，凡是能使其脏气虚弱的，导致荣卫经脉痹阻不通的，都可以称为邪气吗？河间主张火立说，就是肾水虚阳盛阴不足的一个方面。东垣主张气立说，就是七情郁遏的一个方面。丹溪主张痰立说，就是饮食伤脾的一个方面。一个病中，往往多兼有三者，怎么可以举一以括其他呢？《经》云：不能问其虚，安问其余？偏枯病，阳盛阴不足固然有，而阳气虚衰，痹阻不通的更多，可以问其余吗？
中络者，肌肤麻木不仁。中经者，躯壳沉重着滞。中府即不识人，中藏即舌难言，口流涎沫。然而中府必然归咎于胃府，中藏必然归咎于心藏。
中络邪正入卫，还在经脉之外，所以只是肌肤麻木不仁。中经则邪入于荣脉之中，内而骨外而肉都失去滋养，所以躯壳为之沉重着滞，然而还在躯壳之间。至入府入藏，则离开躯壳向内深入，邪气中得很深了。府邪必然归于胃的，胃是六腑的总司。廪于肠胃，不是举大小二肠并重，大概风性善于走窜空窍，水谷入胃，则胃实肠虚，风邪就迸入肠中，一会儿水谷入肠，则肠实胃虚。风又迸入胃中，见胃风必然奔迫于二肠之间。风入胃中，胃热必然旺盛，蒸腾其津液，凝结为痰涎，壅塞隧道。胃的支脉络心的，才有壅塞，就堵塞其神气出入的窍道，所以不认识人。诸藏受邪至盛，必然迸入于心而扰乱其神明，神明无主，则舌纵难言，廉泉开而流涎沫。
偏枯病，脉之迟缓见于寸口，荣卫之行不逮也。外则身痒而瘾疹，内则胸满而短气，荣脉内外，邪气充斥，离府不远了。
脉的运行度一昼一夜，复朝寸口。荣卫气衰，寸口的脉，迟缓不逮。身痒瘾疹，不仅风见于外，由荣卫气弱，自致津凝血滞。胸满不仅风见于内，由荣卫不行，邪混胸中，阻遏正气。荣卫气衰，邪之入府入藏，谁来禁止？所以以寸口脉辨其息数，那么邪入的浅深，就可以详细得知了。古人说：中府多着四肢。用一个“多”字，明明是推测之辞，于是执此语，以当中府见症，何其疏漏耶？夫四末在躯壳之外，不是府。如果说脾主四肢，脾更属藏而不是府了。大概风淫末疾，只要是风淫于内，无论中经中府中藏，必然四末为之不用，其不专属中府是明确的。然而四肢为什么不举呢？人身荣卫，正行于躯壳之中的。风入荣卫，即邪气盛而本气衰，如树枝得风，不摇则折。所以知四肢不举者，荣卫之气，短缩不行所致。
中藏多滞九窍，这也是推测之辞。五脏开窍于眼耳鼻口舌，固然。而前后二阴之窍，又属府不属藏，不可并举。五脏非一齐俱中，但以何窍不利，验何藏受邪差可耳。然而诸家舍外候，别无内谛之法。且无画一之方，又何疏漏耶？盖风中入藏，关系生死安危，辨证既不清，用药自不当，所以特引《内经》、《金匮》奥义，详之如下。
风中五脏，后世忽略。诸家方论，无津可问，兹会经意以明其治。《经》曰：肺中于风，多汗恶风时咳，昼瘥暮甚。诊在眉上其色白，此举其外候也。《金匮》曰：肺中风状，口燥而喘，身运而重。胃虚而肿胀，则并详其内证矣。《经》曰：死肺脉来，如物之浮，如风吹毛。此形其浮散之状也。至《金匮》则曰：肺死藏，浮之虚，按之弱如葱叶，下无根者死。合沉以微其浮，而藏气之存否？始得焕然无疑矣。大凡仲景表章《内经》，皆自出手眼，以述为作。学人知之，他藏仿此。
风既中肺，则火热随之，耗其津液，抟其呼吸，口燥而喘，势有必至。然未入之先，已伤及荣卫所主之肌肉，水谷所容之胃府。逮风入肺而乱其魄，运用之机尽失，故身运而重，胃虚而肿胀等证，相因互见也。然藏气未绝，犹属可生。若脉见浮之而虚，其藏真欲散可知，加以有浮无沉，按之弱如葱叶，则在上之阳，不下入于阴矣。其下无根，则孤阴且以渐而亡矣。《内经》死阴之属，不过三日而死者，正指此等无根之脉而言也。
《经》曰：肝中于风，多汗恶风善悲，色苍嗌干善怒，时憎女子。诊在目下，其色青。《金匮》曰：肝中风者，头目而动胁痛，行常伛，令人嗜甘。肝死藏，浮之弱，按之如索不来，或曲如蛇行者死。
风木之藏，更中于风，风性上摇，必头目动。风耗血液，必筋脉纵急。其死脉浮之弱，按之如按索不来，则浮沉之间，阴阳已见决离。或曲如蛇行，仍是上下不动，惟在中者尽力奔迫，皆藏气垂绝之象也。
《经》曰：心中于风，多汗恶风，焦绝善怒吓，病甚则言不可快。诊在口，其色赤。《金匮》分为二候，其曰：心中风者，翕翕发热，不能食，心中饥，食即呕吐，此乃外因也。其曰：心伤者，劳倦即头面赤而下重，心中痛，而自烦发热，当脐跳，其脉弦，此乃内因也。心死藏，浮之实如麻豆，按之益躁疾者死。
心藏中风，分之为二者。其一以外入之风，必从他藏迸至，心不受邪故也。宜随其藏气，兼去其风。其一以七情内伤神明，真阴不守，而心火炎上，头目发赤，藏真既从火上炎，阴之在下者，无阳以举之，则下重。其卫外之阳，不得入通于心，则发热。其受盛之府，藏气不交，郁而内鼓，则当脐跳动。死心脉《内经》形容不一，仲景总会大意，谓心藏垂绝之脉，一举一按，短数而动，浮沉不可息数之状若此。
《经》曰：脾中风状，多汗恶风，身体怠惰，四肢不欲动，色薄微黄，不嗜食。诊在鼻上，其色黄。《金匮》曰：脾中风者，翕翕发热。形如醉人，腹中烦重，皮目瞤动而短气，脾死藏，浮之大坚，按之如复杯，洁洁状如摇者死。
风入脾藏，为贼邪。外掣皮目，内乱意识，四肢怠惰，形如醉人，有必至也。加以胸中短气，脾藏之伤，已见一斑，若脉更来去至止不常，浮之益大坚，是为独阳。按之洁洁状如摇，是为独阴。故其动非活动，转非圆转，非藏气之垂绝而何？
《经》曰：肾风之状，多汗恶风，面庞然如肿，脊痛不能正立，其色黧，隐曲不利。诊在肌上，其色黑，《金匮》阙此，肾死藏，浮之坚，按之乱如转丸，益下入尺中者死。
面庞然浮肿者，肾气不能蛰封收藏，浊气上干于面也。脊痛不能正立者，肾间生气不鼓，腰府惫而偻俯，与隐曲不利，同一源也。《金匮》虽见缺文，大要两肾藏精宅神，一身根本。多欲致虚，风最易入，腰曲，脊垂，舌卷，小便不禁，皆其候也。中肾从来兼此四者，本实先拨可知，然肾藏真阳，肾基未坏，真阳可居，必无死脉。若浮之而坚，阳已离于阴位，按之乱如转丸，则真阳搏激而出，不能留矣。若益下入尺中，则真阳先去，所余孤阴，亦乱而下趋。正所谓阳从上脱，阴从下脱也。
风中入藏，最防迸入于心。后世悉用脑、麝，引风入心，尤而效之，莫有知其非者。兹举《金匮》二方，以明其治。
侯氏黑散 治大风四肢烦重，心中恶寒不足者。《外台》用之以治风癫。仲景制方，皆匠心独创，乃于中风证首引此散，岂非深服其长乎！夫立方而但驱风补虚，谁不能之？至于驱之补之之中，行其堵截之法，则非思议可到。方中取用矾石，以固涩诸药，使之留积不散，以渐填其空窍。服之日久，风自以渐而熄。所以初服二十日，不得不用温酒
(One treatise, forty-one treatment methods, six prohibitions)
Yu Chang said: The syndrome of Zhong Feng (Wind Stroke), which concerns life and death and safety and danger, is a major and severe disease, with none being more serious than this. In the *Nei Jing* (Inner Canon), the four syndromes of Wind, Bi (Obstruction), Wei (Atrophy), and Jue (Reversal) each have their own dedicated discussions. Only in the discussion on Wind are miscellaneous winds mentioned generally. As for discussing Zhong Feng, it only states that "wind pathogen invades the Shu (Transporting) points of the five Zang organs and six Fu organs, also called wind of the Zang and Fu organs; entering through their respective gates, it becomes Pian Feng (Hemiplegia)," merely stating the names. Later discussions on wind of the five Zang organs and the Stomach Fu organ also only describe their respective manifestations. Fortunately, Zhang Zhongjing's *Jin Gui Yao Lue* (Essential Prescriptions of the Golden Cabinet) expounded upon the ancient sages' principles, stating: "For diseases caused by Wind, there should be hemiplegia; or if only one arm cannot move, this is Bi syndrome. The pulse is faint and rapid, caused by Zhong Feng." It further states: "The Cun Kou (Radial artery at the wrist) pulse is floating and tight; tight indicates Cold, floating indicates Deficiency. Cold and Deficiency contend together, the pathogen is in the skin. Floating indicates Blood Deficiency, collaterals are empty. The thief pathogen cannot be expelled, affecting either the left or right side. The pathogen side becomes relaxed, while the healthy Qi side becomes tense. Healthy Qi pulls the pathogen, causing deviation of the mouth and eye and inability to move freely. If the pathogen is in the Luo (Collateral) vessels, the skin and muscles become insensible. If the pathogen is in the Jing (Meridian) vessels, the body feels heavy and difficult to lift. If the pathogen enters the Fu organs, the person loses consciousness and does not recognize others. If the pathogen enters the Zang organs, the tongue becomes stiff and speech is difficult, and saliva flows from the mouth." It also says: "The Cun Kou pulse is slow and moderate; slow indicates Cold, moderate indicates Deficiency. Moderate Ying (Nutrient) Qi indicates loss of Blood, moderate Wei (Defensive) Qi indicates Zhong Feng. If the pathogen strikes the Jing vessels, the body itches and urticaria appears. If Heart Qi is insufficient and the pathogen enters centrally, there is chest fullness and shortness of breath, as well as the fatal pulse signs of wind of the five Zang organs. Every word is a golden needle [key insight], offering clear threads to follow." After Zhongjing, heroes emerged in succession, and medical books piled up like beams, yet why was there no consistent selection? This has resulted in the syndrome of Zhong Feng lacking a unified method, with treatments failing in nearly all cases. I, Yu Chang, born late, dare not decline my dullness, but will extend the sacred methods of the *Nei Jing* and Zhongjing item by item as treatment examples, first establishing a treatise to summarize the essentials. However, the world knows Zhongjing as the ancestor of formula creation, but regarding Zhong Feng, Zhongjing's formulas first recommend Hou Shi Hei San (Black Powder of Hou Shi) as the main formula. Later generations did not understand its meaning; I hereby clarify it. The eight winds are all named Xu Xie (Empty Pathogens). Those whose meridians, Ying Qi, and Wei Qi are inherently strong have no entry for them. Those who enter do so because of their deficiency. The *Nei Jing* states that when bodily deficiency meets heavenly deficiency, the two emptinesses interact, the Qi reaches the bone, and entering inside damages the five Zang organs. Skilled physicians observe contraindications, preventing damage. It also states that thief winds come frequently, empty pathogens attack morning and night, entering internally to the five Zang organs and marrow, and externally to the orifices and skin. The *Ling Shu* (Spiritual Pivot) also states that sages avoid pathogens as they would avoid arrows and stones. Thus, the arrival of empty pathogens is extremely harmful. Only good physicians know how to prevent it, and sages know how to avoid it. However, Wind is a Yang pathogen. If the external-protecting Yang of the body is not solid, Yang pathogen attacking Yang makes it particularly easy to enter. Just as in hemiplegia and insensitivity, these are all caused by Yang Qi deficiency and inability to nourish and irrigate. Similarly, in sudden collapse due to Zhong Feng, Yang deficiency is even more evident. If it were not Yang deficiency, the person would surely be agile and quick, how could they suddenly collapse? Zhongjing's statement of "faint and rapid pulse," faint refers to the faintness of Yang, rapid refers to the intensity of Wind. All the pulses and symptoms listed are based on Yang deficiency. But this is not just Zhongjing's words, but the words of the *Nei Jing*. The *Nei Jing* states that if heaven is bright, the sun and moon are not clear, and pathogens harm the orifices. This shows that Wind nature likes to travel through orifices; with Yang deficiency, Wind occupies the orifices, gradually entering the Fu and Zang organs. Only when the sun shines brightly can the myriad pathogens disperse. If the Yang in the chest is not treated, the Wind will certainly not exit. Bian Que said regarding Guo Taizi's disease of Shi Jue (Corpse-like Reversal): "Above, there are severed Yang collaterals; below, there are broken Yin knots. Seeing the five collaterals connecting to the head, all belong to Yang collaterals. And since the pathogen blocks above, its Yang root is in Yin. At the place where Yin and Yang knot together, the upright Qi breaks down below, hence this disease." The precision of the ancients' statements is such. After Zhongjing, the medical lineage was severed. Among later virtuous ones who stood out, Liu Hejian advocated Fire as the principle, meaning Fire summons Wind in, Fire is the root, Wind is the branch. Li Dongyuan advocated Qi as the principle, meaning Qi summons Wind in, Qi is the root, Wind is the branch. Zhu Danxi advocated Phlegm as the principle, meaning Phlegm summons Wind in, Phlegm is the root, Wind is the branch. However, in one person's body, often all three are present simultaneously. Why not say that Yang deficiency and pathogen harming orifices is the root, and Wind entering from outside necessarily carries inherent pathogens within the body, whether Fire, Qi, or Phlegm, as the branch? Wang Andao said that if examining it as Wind, follow the *Nei Jing*; if examining it as Fire, Qi, or Phlegm, follow the three masters. Is this not merely comparing between them, lacking flexibility and sticking to one view? Moreover, following the three masters, although each has formulas and theories to adhere to, if following the *Nei Jing*, where exactly does one start? In the Zhong Feng section, Da Xiao Xu Ming Tang (Large and Small Continuation Life Decoctions) and the Six Meridians modification methods, although said to treat Wind, are still methods of later generations. The *Jin Gui* takes Gu Jin Lu Yan Xu Ming Tang to treat Feng Fei (Wind Paralysis) characterized by painless body and inability to control the four limbs. What Zhongjing valued originally was not here. What did he value? Driving out Wind while simultaneously filling the orifices is the primary principle. Once the orifices are filled, Wind exits and does not re-enter, and the illness heals. Among ancient formulas, Hou Shi Hei San deeply grasps this meaning. Zhongjing took it as the main formula, subsequently creating several formulas to supplement its incompleteness. Later generations saw the formula but were dazzled by its intent. Did they know that what Zhongjing admired had its origin, namely complying with the *Nei Jing*'s "long-term plugging of the orifices"? This is the language of skilled physicians. Looking at the note under the formula: "Take until the end of sixty days, the medicine accumulates in the abdomen and does not pass down." Long-term plugging of the orifices, is this not manifestly clear? Later generations, relying on untaught wisdom, disrupted established laws. At the beginning of Zhong Feng, treating both exterior and interior, the Wind pathogen does not fail to go out, but with the heavy doors wide open, it goes out and then re-enters, leading to situations where it cannot be controlled, many such cases exist! Also saying "a slight sweat with one Qi cycle, a slight purge over ten days," this is merely fifty steps laughing at a hundred steps. It is just like building a dike to hold back water; ten days per cycle is precisely when normal engineering work shows results. How could there be a logic of temporarily opening the dike to drain water and then reinforcing it again? Therefore, later generations' approaches were tortuous and biased, unlike the precise and pure teachings of the ancient sages. The Zhong Fang (Zhong Feng) formulas and theories of various schools are truly copying the gourd without knowing its shape, unworthy of observation. Not so, among three people walking, there must be my teacher. Especially compiling various formulas, praising their strengths, and examining their weaknesses. So that learners can read one scroll and have a clear mind, advancing in this way, using them as effectively as Zhongli's elixir turning copper and iron into gold. Is it not great to learn from former sages? Respectfully discussed.
The pulse of Zhong Feng has various combinations; combining increases the bias, but it must manifest in the pulse. Generally, new Wind carries old pathogens, whether exogenous or endogenous, the pulse changes suddenly accordingly. Combining with Cold, the pulse is floating and tight; combining with Wind, floating and loose; combining with Heat, floating and rapid; combining with Phlegm, floating and slippery; combining with Qi, deep and choppy; combining with Fire, large and vigorous; combining with Yang Deficiency, faint, also large and empty; combining with Yin Deficiency, rapid, also fine as silk; Yin and Yang both deficient, faint and rapid, or faint and fine; deficiency-slippery indicates headache in the head. Slow and delayed indicates decline of Ying and Wei Qi. Generally, Yang pulses float and are rapid, Yin pulses are soft and weak. Floating-slippery, deep-slippery, faint-deficient, scattered-rapid, all indicate Zhong Feng. However, floating-slow-delayed indicates insufficient healthy Qi, which can still be remedied. Rapid-large-rapid-fast indicates the pathogen is uncontrollable, definitely fatal. If large-rapid has not reached rapid-fast, death can still be avoided. The classic says diseases of Wind Qi seem like the Seven Diagnoses but are not, thus saying death is avoided. This shows that large-rapid is a necessary pulse for Wind Qi, and cannot be definitely determined as a fatal pulse.
Qi Bo said entering through their respective gates becomes Pian Feng (Hemiplegia). Zhongjing said for diseases caused by Wind, there should be hemiplegia, or only the arm unable to lift, this is Bi syndrome, pulse faint and rapid, caused by Zhong Feng. "Gates" refer to entering Luo, Jing, Fu, and Zang. The Classic says the generation of all diseases begins in the skin and hair. When pathogens strike, the pores open; opening allows pathogens to enter and lodge in the Luo vessels, staying without departing, transmitting to the Jing vessels. Staying without departing, transmitting to the Fu organs. Lodging in the intestines and stomach, this is Wind invading humans gradually deepening, the person's gates not yet wide open, unlike sudden collapse and reversal, entering Zang organs abruptly. Zhongjing understood this, so he described arm inability to lift as Bi, placing it below hemiplegia. Saying Wind enters from above, the arm receives it first, the entry is still shallow. Tradition says numbness in only the thumb indicates Zhong Feng within three years, which is even shallower. However, Wind invading humans must enter through Ying and Wei Qi. Wind entering Ying and Wei, the Ying pulse becomes faint, the Wei pulse becomes rapid. Observing the pulse, the person must have empty Blood residence and blazing Qi heat. The origin of Wind is not overnight. The *Nei Jing* mentions Pian Ku (Hemiplegia) in various ways: sweating on one side blocking; Yang excess and Yin insufficiency; Stomach pulse internal/external size difference; Heart pulse small, firm, and urgent; Kidney Water deficiency. The *Ling Shu* also describes Pian Ku in the Heat Disease chapter, never mentioning Wind. Never mentioning its origin in which pathogen, isn't it because emotions, hunger/fullness, and sexual activity, anything that can weaken Zang Qi, causing Ying Wei meridian obstruction and blockage, can all be called pathogens? Hejian's theory of Fire is one aspect of Kidney Water deficiency, Yang excess, and Yin insufficiency. Dongyuan's theory of Qi is one aspect of emotional depression. Danxi's theory of Phlegm is one aspect of dietary injury to the Spleen. In one disease, often all three are present; how can one be raised to encompass the others? The Classic says: If you cannot ask about the deficiency, how can you ask about the rest? For Pian Ku, Yang excess and Yin insufficiency certainly exist, but Yang Qi deficiency and blockage are even more common; can you ask about the rest?
Striking Luo vessels causes skin and muscle insensitivity. Striking Jing vessels causes heaviness of the body shell. Striking Fu organs causes unconsciousness; striking Zang organs causes tongue stiffness and difficulty speaking, flowing saliva. However, striking Fu organs must return to the Stomach Fu, striking Zang organs must return to the Heart Zang.
When striking Luo vessels, the pathogen enters Wei Qi, still outside the meridian vessels, so only skin and muscle insensitivity occur. Striking Jing vessels means the pathogen enters Ying vessels; internally bones and externally flesh lose nourishment, so the body shell becomes heavy, yet still within the body shell. Upon entering Fu and Zang organs, it leaves the body shell and enters inward, the pathogen strikes deeply. Fu pathogens must return to the Stomach because the Stomach is the commander of the six Fu organs. Lodging in the intestines and stomach, not emphasizing large and small intestines equally, is because Wind nature likes traveling through orifices. When food and water enter the Stomach, the Stomach is full and intestines empty; Wind pathogens burst into the intestines. Shortly after, food and water enter the intestines, intestines full and Stomach empty. Wind bursts into the Stomach again. Seeing Wind in the Stomach, it must rush between the two intestines. Wind entering the Stomach, Stomach Heat becomes vigorous, steaming fluids, condensing into Phlegm-Saliva, blocking tunnels. The Stomach's branch collaterals connecting to the Heart, once blocked, seal the orifices of Spirit-Qi entry and exit, hence unconsciousness. When pathogens strike other Zang organs intensely, they must burst into the Heart and disturb its Spirit-Mind. With Spirit-Mind having no master, the tongue relaxes and speech is difficult, Lian Quan opens and saliva flows.
In Pian Ku disease, slow and delayed pulses appear at the Cun Kou, indicating Ying and Wei Qi movement is lagging. Externally, body itching and urticaria; internally, chest fullness and shortness of breath. Ying vessel internal and external, pathogens fill everywhere, close to the Fu organs.
Pulse circulation completes a day and night, returning to the Cun Kou. Ying and Wei Qi decline, Cun Kou pulse is slow and delayed. Body itching and urticaria are not just Wind appearing externally, but due to weak Ying and Wei Qi causing fluid stasis and blood coagulation. Chest fullness is not just Wind appearing internally, but due to Ying and Wei Qi not moving, pathogens mixing in the chest, obstructing healthy Qi. With declining Ying and Wei Qi, who can stop pathogens entering Fu and Zang organs? Therefore, distinguishing pulse respiration rate at the Cun Kou allows us to ascertain the depth of pathogen entry accurately. Ancients said: Striking Fu organs often affects the four limbs. Using the word "often" clearly indicates speculation. Yet some held to this phrase as a symptom of striking Fu organs, how negligent! The four extremities are outside the body shell, not Fu organs. If one says Spleen governs the four limbs, the Spleen belongs to Zang, not Fu. Generally, Wind causing limb diseases, whenever Wind invades internally, regardless of striking Jing, Fu, or Zang, the four extremities will be unusable, clearly not exclusive to striking Fu organs. Then why don't the four limbs lift? Human Ying and Wei Qi circulate within the body shell. Wind entering Ying and Wei means pathogens are vigorous and original Qi is weak, like tree branches in the wind, shaking or breaking. Thus, knowing that inability to lift limbs is caused by Ying and Wei Qi shrinking and failing to move.
Striking Zang organs often stagnates the nine orifices, this is also speculative. Five Zang organs open into eyes, ears, nose, mouth, and tongue, indeed. But the anterior and posterior yin orifices belong to Fu, not Zang, cannot be grouped together. Five Zang organs are not struck simultaneously; observing which orifice is dysfunctional verifies which Zang is affected. However, various schools discard external signs, lacking internal diagnostic methods. And lacking unified formulas, how negligent? Since Wind entering Zang organs relates to life and death, if syndrome differentiation is unclear, medication will be inappropriate. Therefore, I specifically cite the profound meanings of the *Nei Jing* and *Jin Gui*, detailed below.
Wind striking the five Zang organs has been ignored by later generations. Various school formulas and theories offer no guidance; here I synthesize Classic intent to clarify treatment. The Classic says: Lung struck by Wind, excessive sweating, aversion to wind, occasional cough, better during day, worse at night. Diagnosis at the brow, color white, this cites external signs. The *Jin Gui* says: Lung Wind stroke appearance, dry mouth and panting, dizziness and heaviness. Stomach deficiency and swelling, detailing internal signs. The Classic says: Dead Lung pulse comes like floating objects, like wind blowing feathers. Describing its floating and scattering state. To the *Jin Gui* it says: Dead Lung Zang, floating void, pressing weak like green onion leaf, lacking root below, death. Combining sinking to refine its floating, whether Zang Qi survives becomes clear without doubt. Generally, Zhongjing expounding the *Nei Jing* uses independent insight, transforming narration into creation. Learners should know this, imitating for other Zang organs.
Once Wind strikes the Lung, Fire and Heat follow, consuming fluids, constraining breathing, dry mouth and panting are inevitable. Before entering, it already damaged muscles governed by Ying and Wei, and the Stomach Fu containing food and water. When Wind enters the Lung and disturbs its Po (Corporeal Soul), the mechanism of operation is lost, hence dizziness, heaviness, Stomach deficiency, and swelling appear mutually. However, if Zang Qi is not exhausted, survival is possible. If the pulse floats void, the Zang Essence is about to scatter. Adding floating without sinking, pressing weak like green onion leaf, Yang above does not descend into Yin below. Lacking root below, lone Yin gradually perishes. The *Nei Jing*'s category of dead Yin, dying within three days, precisely refers to such rootless pulses.
The Classic says: Liver struck by Wind, excessive sweating, aversion to wind, prone to sadness, pale complexion, dry throat, prone to anger, occasionally hating women. Diagnosis under the eyes, color green. The *Jin Gui* says: Liver Wind strike, head and eyes moving, hypochondriac pain, walking usually stooped, making one crave sweet foods. Dead Liver Zang, floating weak, pressing like a cord that does not return, or winding like a snake, death.
Wood Zang, struck again by Wind, Wind nature shakes upward, causing head and eye movement. Wind consumes Blood, causing sinews and vessels to relax or spasm. Its dead pulse floating weak, pressing like a cord not returning, means between floating and sinking, Yin and Yang see separation. Or winding like a snake, still upper and lower immobile, only the middle striving desperately, all images of Zang Qi nearing extinction.
The Classic says: Heart struck by Wind, excessive sweating, aversion to wind, scorched and severed, prone to angry fright, severe illness causes speech slowness. Diagnosis at the mouth, color red. The *Jin Gui* divides into two conditions: One says: Heart Wind strike, mild fever, inability to eat, hunger in the heart, vomiting immediately after eating, this is exogenous. The other says: Heart injury, fatigue causes red head and face and lower heaviness, heart pain, spontaneous vexation and fever, pulsation at the umbilicus, pulse string-taut, this is endogenous. Dead Heart Zang, floating solid like hemp seeds, pressing increasingly restless, death.
Heart Zang Wind strike divided into two. One is exogenous Wind, must burst from other Zang organs, because the Heart does not accept pathogens directly. Should follow Zang Qi, simultaneously removing Wind. One is emotional internal injury disturbing Spirit-Mind, True Yin not guarded, Heart Fire flares upward, head and eyes turn red. Zang Essence flaring up with Fire, Yin below lacks Yang to lift, hence lower heaviness. External-protecting Yang cannot enter and connect to the Heart, hence fever. The receiving and transforming Fu, Zang Qi does not intersect, stagnates and drums internally, hence pulsation at the umbilicus. Dead Heart pulse descriptions in the *Nei Jing* vary; Zhongjing summarizes the gist, stating Heart Zang near-extinction pulse, lifting and pressing, short and rapid movement, floating and sinking impossible to count, such is the state.
The Classic says: Spleen Wind strike appearance, excessive sweating, aversion to wind, body lethargy, four limbs unwilling to move, thin pale yellow color, lack of appetite. Diagnosis on the nose, color yellow. The *Jin Gui* says: Spleen Wind strike, mild fever. Form like a drunk person, abdominal烦重 (vexation and heaviness), eyelid twitching and shortness of breath. Dead Spleen Zang, floating large and firm, pressing like an overturned cup, clean shaking like swaying, death.
Wind entering Spleen Zang is a thief pathogen. Externally pulling eyelids, internally disturbing consciousness, limb lethargy, form like a drunk person, are inevitable. Added to chest shortness of breath, Spleen Zang injury is visible. If pulse comes and goes irregularly, floating increasingly large and firm, this is Lone Yang. Pressing clean and shaking, this is Lone Yin. Thus its movement is not active, rotation is not round, unless Zang Qi nearing extinction, what else?
The Classic says: Kidney Wind appearance, excessive sweating, aversion to wind, face puffy like swollen, back pain unable to stand straight, dark color, urinary difficulty. Diagnosis on the muscle, color black. *Jin Gui* omits this. Dead Kidney Zang, floating firm, pressing chaotic like rolling pills, extending down into Chi position, death.
Face puffy swelling is Kidney Qi unable to store and seal, turbid Qi rising to the face. Back pain unable to stand straight is Kidney-originating Vital Qi not stirring, waist府 (residence) exhausted and stooping, same source as urinary difficulty. Although *Jin Gui* has missing text, the general idea is both Kidneys store Essence and house Spirit, the root of the body. Excessive desire leads to deficiency, Wind easily enters. Bent waist, drooping spine, curled tongue, urinary incontinence, are all signs. Striking Kidney always combines these four, the root is known to be shaken. However, Kidney stores True Yang; if Kidney foundation is not ruined, True Yang can reside, definitely no death pulse. If floating firm, Yang has separated from Yin position. Pressing chaotic like rolling pills, True Yang beats out and cannot stay. If extending down into Chi position, True Yang leaves first, remaining lone Yin also chaotically descends. Precisely as stated: Yang escapes from above, Yin escapes from below.
Wind entering Zang organs most fears bursting into the Heart. Later generations all use Musk and Amber, guiding Wind into the Heart, imitating this, none knowing it is wrong. Here I cite two formulas from *Jin Gui* to clarify treatment.
Hou Shi Hei San (Black Powder of Hou Shi) treats Great Wind with heavy and vexed four limbs, and heart feeling cold and insufficient. *Wai Tai Mi Yao* uses it to treat Wind Epilepsy. Zhongjing's formula creation is unique craftsmanship, yet in Zhong Feng syndrome, he first cites this powder, isn't this deep appreciation of its strength! Creating formulas merely to drive Wind and tonify deficiency, who cannot do this? But within driving and tonifying, employing blocking methods, exceeds thought and imagination. The formula uses Alum to astringe other medicines, making them accumulate and not disperse, gradually filling orifices. Taking it for long days, Wind gradually extinguishes itself. Hence initial twenty days of taking, warm wine must be used.