少俞问岐伯曰；八风分春夏秋冬，东西南北乎?岐伯曰：然，少俞曰：东西南北，不止四风，合之四时则八风，不足以概之也。岐伯曰：风不止八，而八风实足概之，少俞曰：何谓也?岐伯曰：风从东方来，得春气也。风从东南来，得春气而兼夏气矣。风从南方来，得夏气也。风从西南来，得夏气而兼秋气矣。风从西方来，得秋气也。风从西北宋，得秋气而兼冬气矣。风从北方来，得冬气也，风从东北来，得冬气而兼春气矣。此方隅时令合而成八也。少俞曰：八风有名乎?岐伯曰：东风名和风也，东南风名薰风也，南风名热风也，西南风名温风也，西风名商风也，西北风名凉风也，北风名寒风也，东北风名阴风也。又方隅时令合而名之也。少俞曰：其应病何如乎?岐伯曰：和风伤在肝也，外病在筋。薰风伤在胃也，外病在肌。热风伤在心也，外病在脉。温风伤在脾也，外病在腹。商风伤在肺也，外病在皮。凉风伤在膀胱也，外病在营卫。寒风伤在肾也，外病在骨。阴风伤在大肠也，外病在胸胁。此方隅时令与脏腑相合而相感也。然而脏腑内虚，八风因得而中之，邪之所凑，其气必虚，非空言也。少俞曰：人有脏腑不虚而八风中之者，又是何谓?岐伯曰：此暴风猝中，不治而自愈也。
陈士铎曰：八风之来皆外感也。外感因于内召，故治内而外邪自散，若自外病者不必治之。
太乙篇
风后问于岐伯曰：八风可以占疾病之吉凶乎?岐伯曰：天人一理也，可预占以断之。风后曰：占之不验何也?岐伯曰：有验有不验者，人事之不同耳。天未尝不可占也。风后曰：请悉言之。岐伯曰：八风休咎，无日无时不可占也。如风从东方来，寅卯辰时则顺，否则逆矣，逆则病。风从北方来，申酉戌时则顺，否则逆矣，逆则病。风从南方来，巳午未时则顺，否则逆矣，逆则病。风从北方来，亥子丑时则顺，否则逆矣，逆则病。风后曰：予闻古之占风也，多以太乙之日为主。天师臼：无日无时不可占也，恐不可为训乎。岐伯曰：占风以太乙日，决病所以验不验也。风后曰：舍太乙以占吉凶，恐不验更多耳。岐伯曰：公何以信太乙之深也。风后曰：太乙移日，天必应之风雨。风雨和则民安而病少，风雨暴则民劳而病多。太乙在冬至日有变，占在君。太乙在春分日有变，占在相。太乙在中宫日有变，占在相吏。太乙在秋分日有变，占在将。太乙在夏至日有变，占在民。所谓有变者，太乙居五宫之日，得非常之风也。各以其所主占之，生吉克凶多不爽也。岐伯曰：请言风雨之暴。风后曰：暴风南方来，其伤入也，内舍于心，外在脉，其气主热。暴风西南方来，其伤人也，内舍于脾，外在肌，其气主弱。暴风西方来，其伤人也，内舍于肺，外在皮肤，其气主燥。暴风西北方来，其伤人也，内舍于小肠，外在手太阳脉，脉绝则溢，脉闭则结不通，善暴死，其气主清。暴风从北方来，其伤人也，内舍于肾，外在骨，与肩背之膂筋，其气主寒。暴风东北方来，其伤人也，内舍于大肠，外在两胁腋骨下及肢节，其气主温。暴风东方来，其伤人也，内舍于肝，外在筋纽，其气主湿。暴风东南方来，其伤人也，内舍于胃，外在肌肉，其气主重着。言风而雨概之矣。岐伯曰；人见风辄病者，岂皆太乙之移日乎。执，太乙以占风，执八风以治病，是泥于论风也。夫百病皆始于风，人之气血虚馁，风乘虚辄入矣。何待太乙居宫哉。
陈士铎曰：人病全不在大乙，说得澹而有味。
亲阳亲阴篇
风后问于歧伯曰：风与寒异乎?岐伯曰：异也。曰：何异乎?岐伯曰：风者八风也，寒者寒气也，虽凤未有不寒者，要之风各异也。风后曰：风与寒有异，入人脏腑亦有异乎?岐伯曰：风入风府，寒不入风府也。风后曰：其义何居?岐伯曰：风，阳邪；寒，阴邪。阳邪主降，阴邪主升。主降者由风府之穴而入，自上而下也。主升者不由风府，由脐之穴而入，自下而上也。风后曰：阴邪不从风府入，从何穴而入乎?岐伯曰；风府之穴，阳经之穴也。脐之穴，阴经之穴也。阳邪从阳而入，故风入风门也，阴邪从阴而入，故寒入脐也。阳亲阳，阴亲阴，此天地自然之道也。风后曰：风穴招风，寒穴招寒，风门，风穴也，宜风之入矣，脐非寒穴也，何寒从脐入乎?岐伯曰：脐非寒穴，通于命门，命门火旺，则寒不能入，命门火衰，则腹内阴寒，脐有不寒者乎。阴寒之邪，遂乘虚寒之隙，夺脐而入矣，奚论寒穴哉。风后曰：善。
陈士铎曰：阳邪入风府，阴邪入脐，各有道路也。
异传篇
雷公问曰：各脏腑之病皆有死期，有一日即死者，有二三日死者，有四五日死者，有五六日至十余日死者，可晰言之乎?岐伯曰：病有传经不传经之异，故死有先后也。雷公曰：请问传经。岐伯曰：邪自外来，内入脏腑，必传经也。雷公曰：请问不传经。岐伯曰：正气虚自病，则不传经也．雷公曰：移寒移热，即传经之谓乎?岐伯曰；移即传之义，然移缓传急。雷公曰：何谓乎?岐伯曰：移者脏腑自移。传者邪不欲在此腑而传之彼脏也。故移之势缓而凶传之势急而暴，其能杀人则一也。雷公曰：其传经杀人若伺?岐伯曰：邪入于心，一日死，邪入于肺三日，传于肝四日，传于脾五日，传于胃十日死，邪入于肝三日，传于脾五日，传于胃十日，传于肾又三日，邪散而愈，否则死。邪入于脾一日，传于胃二日，传于肾三日，传于膀胱十四日，邪散而愈，否则死。邪入于胃五日，传于肾八日，传于膀胱又五日，传于小肠又二日，传于心则死。邪入于肾三日，传于膀胱又三日，传于小肠又三日，传于心则死。邪入苎膀胱五日，传于肾又一日，传于小肠又一日，传于心则死。邪入于胆五日，传于肺又五日，传于肾又五日，传于心则死。邪入于三焦一日，传于肝三日，传于心则死。邪入于胞络一日，传于胃二日，传于胆三日，传于脾四日，传于肾五日，传于肝不愈，则再传，再传不愈则死。邪入于小肠一日，传于膀胱二日，传于肾三日，传于包络四日，传于胃五日，传于脾六日，传于肺七日，传于肝八日，传于胆九日，传于三焦十日，传于大肠十一日，复传于肾，如此再传不已则死。邪入于大肠一日，传于小肠二日，传于三焦三日，传于肺四日，传于脾五日，传于肝六日，传于肾七日，传于心则死。不传心仍传小肠，则生也。邪入于胆，往往不传，故无死期可定。然邪入于胆，往往如见鬼神，有三四日即死者，此热极自焚也，雷公曰：善。
陈士铎曰；移缓传急，确有死期可定，最说得妙。
伤寒知变篇
雷公问曰：伤寒一日，巨阳受之，何以头项痛，腰脊强也?岐伯曰：巨阳者，足太阳也。其脉起于目内眦，上额，交巅入络脑，还出别下项，循肩膊内，挟脊，抵腰中，寒邪必先入于足太阳之经，邪入足太阳，则太阳之经脉不通，为寒邪所据，故头项痛，腰脊强也。雷公曰：二日阳明受之，宜身热、目疼，鼻干、不得卧矣。而头项痛，腰脊强又何故欤?岐伯曰：此巨阳之余邪未散也。雷公曰：太阳之邪未散宜不入阳明矣。岐伯曰：二日则阳明受之矣。因邪留恋太阳，未全入阳明，故头项尚痛，腰脊尚强，非二日阳明之邪全不受也。雷公曰：三日少阳受之，宜胸胁痛、耳聋矣。邪宜出阳明矣。既不入少阳，而头项、腰脊之痛与强，仍未除者又何故欤?岐伯曰：此邪不欲传少阳，转回于太阳也。雷公曰：邪传少阳矣，宜传入于三阴之经，何以三日之后，太阳之症仍未除也?岐伯曰：阳经善变，且太阳之邪与各经之邪不同。各经之邪循经而入。太阳之邪出入自如，有入有不尽入也。惟不尽入，故虽六七日而其症未除耳。甚至七日之后，犹然头项痛、腰脊强，此太阳之邪乃原留之邪，非从厥阴复出，传之足太阳也。雷公曰：四日太阴受之，腹满嗌干。五日，少阴受之，口干舌燥。六日厥阴受之，烦满囊缩。亦有不尽验者何也?岐伯曰：阴经不变，不变而变者，邪过盛也。雷公曰：然则三阳三阴之经皆善变也。变则不可以日数拘矣。岐伯曰：日数者盲其常也。公问者言其变也。变而不失其常则变则可生，否则死矣。雷公曰：两感于寒者变乎?岐伯曰：两感者，越经之传也，非变也。
陈士铎曰；伤寒之文，世人不知，读此论人能悟否，无奈治伤寒者不能悟也。
伤寒同异篇
雷公问于岐伯曰：伤寒之病多矣，可悉言之乎?岐伯曰：伤寒有六，非冬伤于寒者，举不得谓伤寒也。雷公曰：请言其异。岐伯曰：有中风，有中暑，有中热，有中寒，有中湿，有中疫，其病皆与伤寒异。伤寒者，冬月感寒，邪入营卫，由腑而传于脏也。雷公曰：暑热之症，感于夏，不感于三时，似非伤寒矣。风寒湿疫，多感于冬日也，何以非伤寒乎?岐伯曰：百病皆起于风。四时之风，每直中于脏腑，非若传经之寒，由浅而深入也。寒之中人，自在严寒，不由营卫直入脏腑，是不从皮肤渐进，非传经之伤寒也．水王于冬，而冬日之湿，反不深入，以冬令收藏也，他时则易感矣。疫来无方，四时均能中疫，而冬疫常少二症，俱不传经，皆非伤寒也。雷公曰：寒热之不同也，何热病亦谓之伤寒乎?岐伯曰：寒感于冬，则寒必变热，热变于冬，则热即为寒，故三时之热病不可谓寒，冬日之热病不可谓热，是以三时之热病不传经，冬日之热病必传经也。雷公曰：热病传经，乃伤寒之类也，非正伤寒也，何天师著《素问》，有热病传经之文，而伤寒反无之，何也?岐伯曰：类宜辩而正不必辩也。知类即知正矣。雷公曰：善。
陈士铎曰：伤寒必传经，断在严寒之时，非冬日伤寒举不可谓伤寒也。 辩得明说得出。
风寒殊异篇
风后问于岐伯曰；冬伤于寒与春伤于寒有异乎?岐伯曰；春伤于寒者风也，非寒也。风后曰：风、即寒也，何异乎?岐伯曰：冬日之风则寒，春日之风则温，寒伤深，温伤浅，伤深者入少阳而传里，伤浅者入少阳而出表，故异也。风后曰：传经乎?岐伯曰：伤冬日之风则传，伤春日之风则不传也。风后曰：其不传何也?岐伯曰：伤浅者，伤在皮毛也。皮毛属肺，故肺受之不若伤深者入于营卫也。风后曰：春伤于风；，头痛鼻塞，身亦发热，与冬伤于寒者何无异也?岐伯曰：风入于肺，鼻为之不利，以鼻主肺也。肺既受邪，肺气不宣，失清肃之令，必移邪而入于太阳矣，膀胱畏。邪，坚闭其经，水道失行，水不下泄，火乃炎上，头即痛矣。夫头乃阳之首也，既为邪火所据，则一身之真气皆与邪争，而身乃热矣。风后曰：肺为胃之子，肺受邪，宜胃来援，何以邪入肺而恶热，口渴之症生，岂生肺者转来刑肺乎?岐伯曰：胃为肺之母，见肺子之寒，必以热救之，夫胃之热，心火生之也，胃得心火之生则胃土过旺，然助胃必克肺矣。火能刑金，故因益而反损也。风后曰：呕吐者何也?岐伯曰：此风伤于太阴也。风在地中，土必震动，水泉上溢则呕吐矣，散风而土自安也。风后曰：风邪入太阳，头痛何以有痛不痛之殊也了岐伯曰：肺不移风于太阳，则不痛耳。风后曰：风不入于太阳，头即不痛乎?岐伯曰：肺通于鼻，鼻通于脑，风入于肺，自能引风入脑而作头痛，肺气旺则风入于肺而不上走于脑，故不痛也。风后曰：春伤于风，往来寒热，热结于里何也?岐伯曰：冬寒入于太阳，久则变寒，春风入于太阳，久则变热，寒则动传于脏，热则静结于腑，寒在脏则阴与阳战而发热，热在腑则阳与阴战而发寒，随脏腑之衰旺，分寒热之往来也。风后曰：伤风自汗何也?岐伯曰：伤寒之邪，寒邪也。伤风之邪，风邪也。寒邪入胃，胃恶寒而变热，风邪入胃，胃喜风而变温，温则不大热也，得风以扬之，火必外泄，故汗出矣。风后曰：春伤于风，下血谵语，一似冬伤于寒之病何也?岐伯曰：此热入血室，非狂也。伤于寒者，热自入于血室之中，其热重伤于风者，风祛热入于血室之内，其热轻也。风后曰：谵语而潮热者何也?岐伯曰：其脉必滑者也。风后曰：何也?岐伯曰：风邪入胃，胃中无痰则发大热，而谵语之声高。
胃中有痰则发潮热，而谵语之声低。潮热发谵语，此痰也。滑者，痰之应也。风后曰：春伤于风，发厥、心下悸，何也?岐伯曰：伤于寒者，邪下行，伤于风者，邪上冲也。寒乃阴邪，阴则走下，风乃阳邪，阳则升上。治寒邪先定厥，后定悸，治风邪先定悸，后定厥，不可误也。风后曰：伤于风而发热如见鬼者，非狂乎?岐伯曰：狂乃实邪，此乃虚邪也。实邪从太阳来也，邪炽而难遏；虚邪从少阴来也，邪旺而将衰。实邪火逼心，君而外出，神不守于心也。虚邪火引肝，魂而外游，魄不守于肺也。风后曰：何论之神乎，吾无测师矣。
陈士铎曰：风与寒殊，故论亦殊，人当细观之。
阴寒格阳篇
少俞问岐伯说：八风分为春、夏、秋、冬四季，对应东、西、南、北四方吗？岐伯说：是的。少俞说：东、西、南、北四方不止有四种风，加上四时就是八风，但这还不足以概括所有的风。岐伯说：风不止八种，但八风确实足以概括主要的风。少俞说：这是什么意思呢？岐伯说：风从东方来，得春季之气。风从东南方来，得春季之气而兼有夏季之气。风从南方来，得夏季之气。风从西南方来，得夏季之气而兼有秋季之气。风从西方来，得秋季之气。风从西北方来（原文“宋”应为“来”之误），得秋季之气而兼有冬季之气。风从北方来，得冬季之气。风从东北方来，得冬季之气而兼有春季之气。这是方位与时令结合而成八风。少俞说：八风有名字吗？岐伯说：东风名叫和风，东南风名叫薰风，南风名叫热风，西南风名叫温风，西风名叫商风，西北风名叫凉风，北风名叫寒风，东北风名叫阴风。这也是方位与时令结合而命名的。少俞说：它们引起的疾病是怎样的呢？岐伯说：和风伤害肝脏，外在表现为筋的病。薰风伤害胃，外在表现为肌肉的病。热风伤害心脏，外在表现为脉的病。温风伤害脾脏，外在表现为腹部的病。商风伤害肺脏，外在表现为皮肤的病。凉风伤害膀胱，外在表现为营卫的病。寒风伤害肾脏，外在表现为骨头的病。阴风伤害大肠，外在表现为胸胁的病。这是方位、时令与脏腑相互感应而相合的结果。然而，如果脏腑内部虚弱，八风才能乘虚而入，所谓“邪气聚集的地方，正气必定虚弱”，这不是空话。少俞说：人有脏腑不虚却被八风侵袭的，这又是什么意思？岐伯说：这是暴风突然袭击，不治疗也能自愈的情况。
陈士铎说：八风的到来都属于外感病。外感是因为内在正气不足招致的，所以治疗内在正气，外邪自然消散；如果是单纯从外部致病，则不必特别治疗。
太乙篇
风后问岐伯说：八风可以占测疾病的吉凶吗？岐伯说：天人道理是一致的，可以预先占测来判断。风后说：占测不灵验是怎么回事？岐伯说：有灵验也有不灵验的，这是人事不同的缘故。上天并非不可占测。风后说：请详细说说。岐伯说：八风的吉凶，没有哪一天、哪一个时辰不可以占测。比如风从东方来，在寅、卯、辰时则是顺，否则就是逆，逆则生病。风从北方来，在申、酉、戌时则是顺，否则就是逆，逆则生病。风从南方来，在巳、午、未时则是顺，否则就是逆，逆则生病。风从北方来（注：此处原文重复或指代其他方向，依文意理解为特定方向对应特定时辰），在亥、子、丑时则是顺，否则就是逆，逆则生病。风后说：我听说古代占测风向，多以太乙日为主。天师说：没有哪一天、哪一个时辰不可以占测，恐怕不能以此作为准则吧。岐伯说：占测风向以太乙日为准，是为了决定疾病是否灵验。风后说：舍弃太乙日来占测吉凶，恐怕不灵验的情况会更多。岐伯说：您为什么如此深信太乙呢？风后说：太乙移宫之日，天必然应之以风雨。风雨调和则百姓安康而疾病少，风雨暴烈则百姓劳苦而疾病多。太乙在冬至日有变化，占测关乎君主。太乙在春分日有变化，占测关乎宰相。太乙在中宫日有变化，占测关乎相吏。太乙在秋分日有变化，占测关乎将领。太乙在夏至日有变化，占测关乎百姓。所谓有变化，是指太乙居住于五宫之日，遇到了异常的风。各自以其所主的方向来占测，相生则吉，相克则凶，很少有不准确的。岐伯说：请说说风雨暴烈的情况。风后说：暴风从南方来，伤人内舍于心，外在表现于脉，其气主热。暴风从西南方来，伤人内舍于脾，外在表现于肌，其气主弱。暴风从西方来，伤人内舍于肺，外在表现于皮肤，其气主燥。暴风从西北方来，伤人内舍于小肠，外在表现于手太阳脉，脉绝则血溢，脉闭则结滞不通，容易突然死亡，其气主清冷。暴风从北方来，伤人内舍于肾，外在表现于骨，以及肩背的膂筋，其气主寒。暴风从东北方来，伤人内舍于大肠，外在表现于两胁腋骨下及四肢关节，其气主温。暴风从东方来，伤人内舍于肝，外在表现于筋纽，其气主湿。暴风从东南方来，伤人内舍于胃，外在表现于肌肉，其气主重着。说了风，也就概括了雨。岐伯说：人见到风就生病，难道都是太乙移宫的日子吗？执着于太乙来占测风向，执着于八风来治病，这是拘泥于论风。百病都始于风，人的气血虚弱，风乘虚而入。何必等待太乙居宫呢？
陈士铎说：人的病完全不在太乙，说得淡泊而有意味。
亲阳亲阴篇
风后问岐伯说：风和寒不同吗？岐伯说：不同。风后说：有什么不同呢？岐伯说：风是八风，寒是寒气，虽然风没有不带有寒意的，但风本身是各异的。风后说：风与寒不同，进入人体脏腑也有不同吗？岐伯说：风进入风府穴，寒不进入风府穴。风后说：其中的道理在哪里？岐伯说：风是阳邪，寒是阴邪。阳邪主降，阴邪主升。主降的由风府穴进入，自上而下。主升的不经过风府，由脐部穴位进入，自下而上。风后说：阴邪不从风府进入，从哪个穴位进入呢？岐伯说：风府穴是阳经的穴位。脐部穴位是阴经的穴位。阳邪从阳经进入，所以风进入风门穴；阴邪从阴经进入，所以寒进入脐部。阳亲和阳，阴亲和阴，这是天地自然的道理。风后说：风穴招引风，寒穴招引寒，风门是风穴，适宜风进入；脐不是寒穴，为什么寒从脐进入呢？岐伯说：脐虽然不是寒穴，但通于命门。命门火旺，则寒不能进入；命门火衰，则腹内阴寒，脐部会有不寒的吗？阴寒之邪，便乘虚寒之机，夺取脐部而进入，哪里还管是不是寒穴呢。风后说：好。
陈士铎说：阳邪进入风府，阴邪进入脐部，各有路径。
异传篇
雷公问说：各个脏腑的疾病都有死期，有一日即死的，有二三日死的，有四五日死的，有五六日至十余日死的，可以详细说明吗？岐伯说：疾病有传经和不传经的区别，所以死亡有先后之分。雷公说：请问什么是传经。岐伯说：邪气从外而来，内入脏腑，必然传经。雷公说：请问什么是不传经。岐伯说：正气虚弱而自病，就不传经。雷公说：移寒移热，就是所谓的传经吗？岐伯说：移就是传的意思，但是移缓传急。雷公说：这是什么意思？岐伯说：移是脏腑自身转移。传是邪气不想停留在此腑而传到彼脏。所以移的趋势缓慢而凶险，传的趋势急迫而暴烈，它们能致人死亡是一样的。雷公说：传经杀人是什么样的规律？岐伯说：邪气进入心，一日死；邪气进入肺，三日死，传于肝第四日，传于脾第五日，传于胃第十日死；邪气进入肝，三日死，传于脾第五日，传于胃十日，传于肾又三日，邪气散去则痊愈，否则死。邪气进入脾，一日死，传于胃二日，传于肾三日，传于膀胱十四日，邪气散去则痊愈，否则死。邪气进入胃，五日死，传于肾八日，传于膀胱又五日，传于小肠又二日，传于心则死。邪气进入肾，三日死，传于膀胱又三日，传于小肠又三日，传于心则死。邪气进入膀胱，五日死，传于肾又一日，传于小肠又一日，传于心则死。邪气进入胆，五日死，传于肺又五日，传于肾又五日，传于心则死。邪气进入三焦，一日死，传于肝三日，传于心则死。邪气进入胞络，一日死，传于胃二日，传于胆三日，传于脾四日，传于肾五日，传于肝如果不愈，则再传，再传不愈则死。邪气进入小肠，一日死，传于膀胱二日，传于肾三日，传于包络四日，传于胃五日，传于脾六日，传于肺七日，传于肝八日，传于胆九日，传于三焦十日，传于大肠十一日，再传于肾，如此反复传变不已则死。邪气进入大肠，一日死，传于小肠二日，传于三焦三日，传于肺四日，传于脾五日，传于肝六日，传于肾七日，传于心则死。如果不传心仍传小肠，则生。邪气进入胆，往往不传，所以没有固定的死期。然而邪气进入胆，往往出现如见鬼神的症状，有三四日即死的，这是热极自焚。雷公说：好。
陈士铎说：移缓传急，确实有死期可定，说得最妙。
伤寒知变篇
雷公问说：伤寒第一天，巨阳经受邪，为什么会出现头项痛、腰脊强直？岐伯说：巨阳就是足太阳经。它的脉起于目内眦，上额，交会于头顶，入络脑，复出别下行项后，沿肩膊内侧，夹脊，抵腰中。寒邪必先侵入足太阳经，邪气进入足太阳，则太阳经脉不通，被寒邪占据，所以头项痛，腰脊强直。雷公说：第二天阳明经受邪，应该身体发热、眼睛疼痛、鼻干、不能安卧。那为什么头项痛、腰脊强直还在呢？岐伯说：这是巨阳经的余邪未散。雷公说：太阳经的邪气未散，应该不再进入阳明经了。岐伯说：第二天阳明经已经受邪了。因为邪气留恋太阳经，没有完全进入阳明经，所以头项尚痛，腰脊尚强，并不是第二天的阳明经完全没有受到邪气。雷公说：第三天少阳经受邪，应该有胸胁痛、耳聋。邪气应该从阳明经出来。既然不入少阳经，而头项、腰脊的痛和强直仍未消除，这是什么原因？岐伯说：这是邪气不想传入少阳经，转而回到太阳经。雷公说：邪气传入少阳经了，应该传入三阴经，为什么三天之后，太阳经的症状仍未消除？岐伯说：阳经善于变化，而且太阳经的邪气与各经的邪气不同。各经的邪气循经而入。太阳经的邪气出入自如，有入有不全入的。正因为不全入，所以即使六七天症状也未消除。甚至七天之后，仍然头项痛、腰脊强直，这是太阳经原本留存的邪气，不是从厥阴经复出，再传于足太阳经。雷公说：第四天太阴经受邪，腹满咽干。第五天少阴经受邪，口干舌燥。第六天厥阴经受邪，烦闷囊缩。也有不完全应验的，为什么呢？岐伯说：阴经不变，变而不常的，是邪气过盛。雷公说：那么三阳三阴经都善于变化吗？变化就不能用天数来拘束了。岐伯说：天数说的是常规。您问的是变化。变化而不失常规，则变化中可以求生，否则就会死。雷公说：两感于寒的情况会变吗？岐伯说：两感是越经传变，不是变化。
陈士铎说：伤寒的文章，世人不知，读这篇论述人能领悟吗？无奈治伤寒的人不能领悟。
伤寒同异篇
雷公问岐伯说：伤寒的病很多，可以全部说出来吗？岐伯说：伤寒有六种，如果不是冬天感受寒邪的，都不能称为伤寒。雷公说：请说说它们的区别。岐伯说：有中风、中暑、中热、中寒、中湿、中疫，这些病都与伤寒不同。伤寒是冬天感受寒邪，邪气进入营卫，由腑传于脏。雷公说：暑热的症状，感受于夏天，不感受于其他三季，似乎不是伤寒了。风寒湿疫，多在冬天感受，为什么不是伤寒呢？岐伯说：百病皆起于风。四季的风，每直接中于脏腑，不像传经的寒邪，由浅入深。寒邪中人，自在严寒之时，不由营卫直入脏腑，这不从皮肤渐进，不是传经的伤寒。水王于冬，而冬天的湿气，反而不深入，因为冬季主收藏。其他季节则容易感受。疫病来去无常，四季都能中疫，而冬天的疫病较少。这两种症候，都不传经，都不是伤寒。雷公说：寒热不同，为什么热病也称为伤寒呢？岐伯说：寒感受于冬，则寒必变为热；热感受于冬，则热即为寒。所以其他三季的热病不能称为寒，冬天的热病不能称为热。因此，其他三季的热病不传经，冬天的热病必传经。雷公说：热病传经，属于伤寒一类，不是正伤寒，为什么天师著《素问》，有热病传经的文章，而伤寒反没有，为什么呢？岐伯说：类应当辨析，正不必辨析。知道类就知道正了。雷公说：好。
陈士铎说：伤寒必传经，断定在严寒之时，不是说冬天的伤寒都不能叫伤寒。辨析得明白，说得清楚。
风寒殊异篇
风后问岐伯说：冬天伤于寒与春天伤于寒有区别吗？岐伯说：春天伤于寒的是风，不是寒。风后说：风就是寒，有什么区别呢？岐伯说：冬天的风是寒，春天的风是温。寒伤得深，温伤得浅。伤得深的进入少阳而传里，伤得浅的进入少阳而出表，所以不同。风后说：传经吗？岐伯说：伤冬天的风则传经，伤春天的风则不传经。风后说：为什么不传经呢？岐伯说：伤得浅的，伤在皮毛。皮毛属肺，所以肺受邪不如伤得深的进入营卫。风后说：春天伤于风，头痛鼻塞，身体也发热，与冬天伤于寒有什么不一样？岐伯说：风进入肺，鼻子就不通畅，因为鼻主肺。肺既受邪，肺气不宣，失去清肃的职能，必然将邪气移入太阳经。膀胱畏邪，坚固闭塞其经脉，水道失行，水不下泄，火乃炎上，头就痛了。头是阳的首领，既然被邪火占据，则一身的真气都与邪争，所以身体发热。风后说：肺是胃之子，肺受邪，应该胃来援助，为什么邪入肺而恶热，口渴的症状产生，难道是生肺者反过来刑克肺吗？岐伯说：胃是肺之母，看到肺子受寒，必以热救之。胃的热，是心火生的。胃得到心火的生助则胃土过旺，然而助胃必克肺。火能刑金，所以因补益反而受损。风后说：呕吐是什么原因？岐伯说：这是风伤于太阴经。风在地中，土必震动，水泉上溢则呕吐，散风则土自安。风后说：风邪入太阳经，头痛为什么有痛和不痛的区别？岐伯说：肺不移风于太阳经，则不痛。风后说：风不入太阳经，头就不痛吗？岐伯说：肺通于鼻，鼻通于脑。风入于肺，自能引风入脑而作头痛。肺气旺则风入于肺而不上走于脑，所以不痛。风后说：春天伤于风，往来寒热，热结于里，为什么呢？岐伯说：冬寒入于太阳经，久则变寒；春风入于太阳经，久则变热。寒则动传于脏，热则静结于腑。寒在脏则阴与阳战而发热，热在腑则阳与阴战而发寒。随脏腑的衰旺，分寒热之往来。风后说：伤风自汗，为什么呢？岐伯说：伤寒的邪，是寒邪。伤风的邪，是风邪。寒邪入胃，胃恶寒而变热；风邪入胃，胃喜风而变温。温则不大热，得风以扬之，火必外泄，所以汗出。风后说：春天伤于风，下血谵语，一似冬天伤于寒的病，为什么呢？岐伯说：这是热入血室，不是狂证。伤于寒者，热自入于血室之中，其热重；伤于风者，风祛热入于血室之内，其热轻。风后说：谵语而潮热，为什么呢？岐伯说：其脉必滑。风后说：为什么？岐伯说：风邪入胃，胃中无痰则发大热，而谵语之声高。胃中有痰则发潮热，而谵语之声低。潮热发谵语，这是痰。滑，是痰的应象。风后说：春天伤于风，发厥、心下悸，为什么呢？岐伯说：伤于寒者，邪下行；伤于风者，邪上冲。寒是阴邪，阴则走下；风是阳邪，阳则升上。治寒邪先定厥，后定悸；治风邪先定悸，后定厥，不可误。风后说：伤于风而发热如见鬼者，不是狂吗？岐伯说：狂是实邪，这是虚邪。实邪从太阳来，邪炽而难遏；虚邪从少阴来，邪旺而将衰。实邪火逼心，君火外出，神不守于心。虚邪火引肝，魂而外游，魄不守于肺。风后说：论理多么神妙，我无法揣测老师了。
陈士铎说：风与寒不同，所以论述也不同，人应当仔细观察。
阴寒格阳篇
Shao Yu asked Qibo, "Are the Eight Winds divided into the four seasons of Spring, Summer, Autumn, and Winter, corresponding to the four directions of East, West, South, and North?" Qibo replied, "Yes." Shao Yu said, "The four directions do not contain only four winds; combined with the four seasons, there are eight winds, yet this is insufficient to encompass all winds." Qibo said, "Winds are not limited to eight, but the Eight Winds are indeed sufficient to categorize the primary winds." Shao Yu asked, "What do you mean?" Qibo explained, "Wind coming from the East carries the Qi of Spring. Wind from the Southeast carries the Qi of Spring combined with that of Summer. Wind from the South carries the Qi of Summer. Wind from the Southwest carries the Qi of Summer combined with that of Autumn. Wind from the West carries the Qi of Autumn. Wind from the Northwest carries the Qi of Autumn combined with that of Winter. Wind from the North carries the Qi of Winter. Wind from the Northeast carries the Qi of Winter combined with that of Spring. This constitutes the Eight Winds through the combination of direction and season." Shao Yu asked, "Do the Eight Winds have specific names?" Qibo replied, "The East Wind is called He Feng (Gentle Wind); the Southeast Wind, Xun Feng (Warm Wind); the South Wind, Re Feng (Hot Wind); the Southwest Wind, Wen Feng (Mild Wind); the West Wind, Shang Feng (Autumn Wind); the Northwest Wind, Liang Feng (Cool Wind); the North Wind, Han Feng (Cold Wind); and the Northeast Wind, Yin Feng (Yin Wind). These names also arise from combining direction and season." Shao Yu asked, "How do they manifest as diseases?" Qibo answered, "He Feng damages the Liver, manifesting externally in the sinews. Xun Feng damages the Stomach, manifesting externally in the muscles. Re Feng damages the Heart, manifesting externally in the vessels. Wen Feng damages the Spleen, manifesting externally in the abdomen. Shang Feng damages the Lungs, manifesting externally in the skin. Liang Feng damages the Bladder, manifesting externally in Ying and Wei. Han Feng damages the Kidneys, manifesting externally in the bones. Yin Feng damages the Large Intestine, manifesting externally in the chest and hypochondrium. This reflects the mutual resonance between direction, season, and Zang-Fu organs. However, if the internal Zang-Fu organs are deficient, the Eight Winds can invade; where pathogenic factors gather, Zheng Qi must be deficient. This is not empty talk." Shao Yu asked, "What about people whose Zang-Fu are not deficient yet are invaded by the Eight Winds?" Qibo replied, "This refers to sudden attacks by violent winds, which may resolve spontaneously without treatment."
Chen Shiduo commented: The arrival of the Eight Winds constitutes external contraction. External contractions occur due to internal invitation; thus, treating the interior causes external pathogens to dissipate naturally. If the pathology originates purely externally, specific treatment may not be necessary.
Tai Yi Chapter
Feng Hou asked Qibo, "Can the Eight Winds be used to prognosticate the auspiciousness or inauspiciousness of diseases?" Qibo replied, "The principles of Heaven and Humanity are one; thus, they can be predicted and judged." Feng Hou asked, "Why are some predictions inaccurate?" Qibo answered, "Some are accurate, others are not; this depends on human affairs. Heaven is not unprognosticable." Feng Hou said, "Please explain fully." Qibo stated, "The auspiciousness or inauspiciousness of the Eight Winds can be assessed at any time and day. For instance, wind from the East is favorable during Yin, Mao, and Chen hours; otherwise, it is unfavorable, leading to disease. Wind from the North is favorable during Shen, You, and Xu hours; otherwise, it is unfavorable, leading to disease. Wind from the South is favorable during Si, Wu, and Wei hours; otherwise, it is unfavorable, leading to disease. Wind from the North [Note: Text implies a specific directional correspondence] is favorable during Hai, Zi, and Chou hours; otherwise, it is unfavorable, leading to disease." Feng Hou said, "I have heard that ancient wind divination primarily relied on Tai Yi days." The Heavenly Master [Qibo] said, "There is no day or hour unsuitable for divination; perhaps it cannot serve as a strict standard." Qibo replied, "Divining wind based on Tai Yi days determines whether the prognosis will be accurate." Feng Hou said, "Abandoning Tai Yi days to prognosticate auspiciousness or inauspiciousness might result in more inaccuracies." Qibo asked, "Why do you trust Tai Yi so deeply?" Feng Hou explained, "When Tai Yi shifts days, Heaven responds with wind and rain. Harmonious wind and rain bring peace and fewer diseases; violent wind and rain cause labor and more diseases. Changes in Tai Yi on the Winter Solstice predict matters concerning the Ruler. Changes on the Spring Equinox concern the Chancellor. Changes on the Central Palace day concern officials. Changes on the Autumn Equinox concern generals. Changes on the Summer Solstice concern the common people. 'Changes' refer to Tai Yi residing in the Five Palaces encountering abnormal winds. Prognostication follows their respective dominions: generation brings auspiciousness, overcoming brings inauspiciousness, with few exceptions." Qibo said, "Please describe violent wind and rain." Feng Hou explained, "Violent wind from the South enters internally to the Heart and externally affects the vessels; its nature is Hot. Violent wind from the Southwest enters internally to the Spleen and externally affects the muscles; its nature is Weak. Violent wind from the West enters internally to the Lungs and externally affects the skin; its nature is Dry. Violent wind from the Northwest enters internally to the Small Intestine and externally affects the Hand-Taiyang vessel; if the vessel severs, blood overflows; if blocked, stagnation occurs, leading to sudden death; its nature is Cold/Clear. Violent wind from the North enters internally to the Kidneys and externally affects the bones and the Du muscle of the shoulder and back; its nature is Cold. Violent wind from the Northeast enters internally to the Large Intestine and externally affects the hypochondrium, axilla, lower ribs, and joints; its nature is Warm. Violent wind from the East enters internally to the Liver and externally affects the sinews; its nature is Damp. Violent wind from the Southeast enters internally to the Stomach and externally affects the muscles; its nature is Heavy/Stagnant. Thus, discussing wind encompasses rain." Qibo asked, "When people fall ill upon encountering wind, is it always due to Tai Yi shifting days?" Feng Hou replied, "Relying solely on Tai Yi for wind divination and on the Eight Winds for treatment is being rigidly attached to wind theory. All diseases begin with wind; when Human Qi and Blood are deficient, wind invades due to deficiency. Why wait for Tai Yi to reside in the palaces?"
Chen Shiduo commented: Human illness has nothing to do with Tai Yi; this statement is profound and meaningful.
Feng Hou asked Qibo, "Are Wind and Cold different?" Qibo replied, "Yes." Feng Hou asked, "How?" Qibo said, "Wind refers to the Eight Winds, while Cold refers to Cold Qi. Although wind is never without cold, the winds themselves vary." Feng Hou asked, "Since Wind and Cold differ, does their entry into the Zang-Fu organs also differ?" Qibo replied, "Wind enters the Fengfu acupoint, but Cold does not." Feng Hou asked, "What is the rationale?" Qibo explained, "Wind is a Yang Pathogen; Cold is a Yin Pathogen. Yang pathogens descend; Yin pathogens ascend. Descending pathogens enter via the Fengfu acupoint, moving from top to bottom. Ascending pathogens do not pass through Fengfu but enter via the umbilical acupoint, moving from bottom to top." Feng Hou asked, "If Yin pathogens do not enter via Fengfu, from which acupoint do they enter?" Qibo replied, "Fengfu is an acupoint of the Yang meridians. The umbilicus is an acupoint of the Yin meridians. Yang pathogens enter through Yang channels, so Wind enters Fengmen. Yin pathogens enter through Yin channels, so Cold enters the umbilicus. Yang attracts Yang, Yin attracts Yin; this is the natural way of Heaven and Earth." Feng Hou asked, "Wind acupoints attract wind, and Cold acupoints attract Cold. Fengmen is a wind acupoint, suitable for wind entry. The umbilicus is not a cold acupoint; why does Cold enter there?" Qibo replied, "Although the umbilicus is not inherently a cold acupoint, it connects to Mingmen (Gate of Life). If Mingmen Fire is vigorous, Cold cannot enter. If Mingmen Fire declines, internal abdominal Yin-Cold arises, making the umbilicus susceptible to Cold. Yin-Cold pathogens take advantage of this deficiency and invade through the umbilicus, regardless of whether it is technically a 'cold acupoint.'" Feng Hou said, "Excellent."
Chen Shiduo commented: Yang pathogens enter Fengfu, and Yin pathogens enter the umbilicus; each has its own pathway.
Yi Zhuan Chapter
Lei Gong asked, "Each Zang-Fu organ's disease has a specific time of death: some die within one day, some in two to three days, some in four to five days, and some in five to ten or more days. Can you clarify this?" Qibo replied, "Diseases differ in whether they transmit along meridians; thus, death occurs at different times." Lei Gong asked, "Please explain meridian transmission." Qibo said, "Pathogens coming from outside and entering the Zang-Fu organs necessarily transmit along meridians." Lei Gong asked, "What about non-transmission?" Qibo replied, "When Zheng Qi is deficient and self-disease occurs, there is no meridian transmission." Lei Gong asked, "Is 'shifting Cold' or 'shifting Heat' what is meant by transmission?" Qibo replied, "'Shifting' implies transmission, but shifting is slow while transmission is rapid." Lei Gong asked, "What do you mean?" Qibo explained, "Shifting refers to the Zang-Fu organs themselves transferring the condition. Transmission refers to the pathogen unwilling to remain in one Fu organ and moving to another Zang organ. Thus, shifting is slow and insidious, while transmission is rapid and violent; both can be fatal." Lei Gong asked, "What is the pattern of transmission causing death?" Qibo detailed various sequences: Pathogen entering the Heart causes death in one day. Entering the Lung causes death in three days, transmitting to the Liver on the fourth, the Spleen on the fifth, and the Stomach on the tenth. Entering the Liver causes death in three days, transmitting to the Spleen on the fifth, the Stomach on the tenth, and the Kidney after three more days; if the pathogen disperses, recovery occurs, otherwise death. Entering the Spleen causes death in one day, transmitting to the Stomach on the second, the Kidney on the third, and the Bladder on the fourteenth; recovery if dispersed, otherwise death. Entering the Stomach causes death in five days, transmitting to the Kidney on the eighth, the Bladder after five more days, the Small Intestine after two more days, and the Heart leads to death. Entering the Kidney causes death in three days, transmitting to the Bladder after three days, the Small Intestine after three more days, and the Heart leads to death. Entering the Bladder causes death in five days, transmitting to the Kidney after one day, the Small Intestine after one more day, and the Heart leads to death. Entering the Gallbladder causes death in five days, transmitting to the Lungs after five days, the Kidneys after five more days, and the Heart leads to death. Entering the Sanjiao causes death in one day, transmitting to the Liver after three days, and the Heart leads to death. Entering the Bao Luo (Pericardium/uterus) causes death in one day, transmitting to the Stomach on the second, the Gallbladder on the third, the Spleen on the fourth, the Kidney on the fifth, and the Liver; if unresolved, it transmits again, and if still unresolved, death ensues. Entering the Small Intestine causes death in one day, transmitting to the Bladder on the second, the Kidney on the third, the Bao Luo on the fourth, the Stomach on the fifth, the Spleen on the sixth, the Lungs on the seventh, the Liver on the eighth, the Gallbladder on the ninth, the Sanjiao on the tenth, the Large Intestine on the eleventh, and then back to the Kidney; continuous cycling leads to death. Entering the Large Intestine causes death in one day, transmitting to the Small Intestine on the second, the Sanjiao on the third, the Lungs on the fourth, the Spleen on the fifth, the Liver on the sixth, the Kidney on the seventh, and the Heart leads to death. If it does not transmit to the Heart but continues to the Small Intestine, survival is possible. Pathogens entering the Gallbladder often do not transmit, so no fixed death date exists. However, Gallbladder invasion often presents with hallucinations ('seeing ghosts'); some die in three to four days due to extreme heat consuming the body. Lei Gong said, "Excellent."
Chen Shiduo commented: "Shifting is slow, transmission is rapid"; having a definite death date is truly insightful.
Shanghan Zhi Bian Chapter
Lei Gong asked, "On the first day of Shanghan (Cold Damage), the Juyang (Greater Yang) channel is affected. Why does this cause headache, stiff neck, and rigidity of the waist and spine?" Qibo replied, "Juyang refers to the Foot-Taiyang channel. Its vessel originates at the inner canthus, ascends to the forehead, crosses the vertex, enters the brain, emerges to descend behind the neck, runs along the medial shoulder blade, flanks the spine, and reaches the loins. Cold pathogens must first enter the Foot-Taiyang channel. Once inside, the Taiyang vessel becomes obstructed and occupied by cold, causing headache, stiff neck, and spinal rigidity." Lei Gong asked, "On the second day, the Yangming channel is affected, presenting with fever, eye pain, dry nose, and insomnia. Why do headache and spinal rigidity persist?" Qibo replied, "This is residual pathogen from the Juyang channel that has not yet dissipated." Lei Gong asked, "If the Taiyang pathogen remains, should it not enter Yangming?" Qibo replied, "By the second day, Yangming is affected. Because the pathogen lingers in Taiyang and has not fully entered Yangming, headache and stiffness persist. This does not mean Yangming is unaffected on the second day." Lei Gong asked, "On the third day, Shaoyang is affected, presenting with hypochondriac pain and deafness. The pathogen should exit Yangming. Since it does not enter Shaoyang, why do head/neck and spinal symptoms persist?" Qibo replied, "The pathogen refuses to transmit to Shaoyang and returns to Taiyang." Lei Gong asked, "If the pathogen transmits to Shaoyang, shouldn't it move to the Three Yin channels? Why do Taiyang symptoms persist after three days?" Qibo replied, "Yang channels are prone to change. Moreover, Taiyang pathogens differ from those of other channels. Other pathogens follow the meridians strictly. Taiyang pathogens move freely, sometimes entering partially. Because entry is incomplete, symptoms may persist for six or seven days. Even after seven days, persistent headache and stiffness indicate original Taiyang pathogens, not a recurrence from Jueyin transmitting back to Foot-Taiyang." Lei Gong asked, "On the fourth day, Taiyin is affected (abdominal fullness, dry throat). On the fifth, Shaoyin (dry mouth, parched tongue). On the sixth, Jueyin (restlessness, retraction of the genitals). Why are these not always accurate?" Qibo replied, "Yin channels do not typically change; variations occur only when pathogens are excessive." Lei Gong concluded, "So both Yang and Yin channels are variable; thus, days cannot rigidly constrain the progression." Qibo replied, "Days represent the norm. You ask about variability. If variability adheres to the norm, life is possible; otherwise, death ensues." Lei Gong asked, "Does 'Liang Gan' (Double Exposure to Cold) involve variability?" Qibo replied, "Liang Gan is transmission across channels, not variability."
Chen Shiduo commented: Most people do not understand Shanghan texts. Will readers grasp this argument? Unfortunately, practitioners of Shanghan fail to comprehend it.
Shanghan Tong Yi Chapter
Lei Gong asked Qibo, "There are many types of Shanghan; can you enumerate them?" Qibo replied, "There are six types of Shanghan. Only those contracted in winter from cold qualify as true Shanghan." Lei Gong asked, "Explain the differences." Qibo said, "There are Zhong Feng (Wind Strike), Zhong Shu (Heat Stroke), Zhong Re (Heat Strike), Zhong Han (Cold Strike), Zhong Shi (Damp Strike), and Zhong Yi (Epidemic Strike). These differ from Shanghan. Shanghan is contracting cold in winter, where pathogens enter Ying and Wei, transmitting from Fu to Zang." Lei Gong asked, "Summer-heat patterns occur in summer, not the other three seasons, so they seem unrelated to Shanghan. Wind, cold, damp, and epidemics often occur in winter; why are they not Shanghan?" Qibo replied, "All diseases originate from wind. Seasonal winds often strike the Zang-Fu directly, unlike transmitted-cold which progresses from superficial to deep. Cold striking humans occurs in severe cold, bypassing Ying-Wei to enter Zang-Fu directly, rather than advancing gradually from the skin; thus, it is not transmitted Shanghan. Water dominates in winter, yet winter dampness does not penetrate deeply because winter is a time of storage. In other seasons, dampness is easier to contract. Epidemics come unpredictably and can affect any season, though winter epidemics are rare. Neither of these conditions involves meridian transmission, so they are not Shanghan." Lei Gong asked, "Given the difference between Cold and Heat, why is Heat Disease also called Shanghan?" Qibo replied, "Cold contracted in winter transforms into Heat. Heat contracted in winter is considered Cold. Therefore, Heat diseases in the other three seasons cannot be called Cold, and Heat diseases in winter cannot be called Heat. Consequently, Heat diseases in other seasons do not transmit along meridians, while Heat diseases in winter must transmit." Lei Gong asked, "Heat disease transmission belongs to the category of Shanghan, but is not true Shanghan. Why does the Heavenly Master's *Suwen* mention Heat disease transmission, but not Shanghan?" Qibo replied, "Categories should be distinguished, but the 'True' need not be. Knowing the category implies knowing the True." Lei Gong said, "Good."
Chen Shiduo commented: Shanghan definitely involves transmission, determined during severe cold. It does not mean all winter Shanghan is invalid. The distinction is clear and well-explained.
Feng Han Shu Yi Chapter
Feng Hou asked Qibo, "Is spring cold damage different from winter cold damage?" Qibo replied, "Spring cold damage is Wind, not Cold." Feng Hou asked, "Wind is Cold; how are they different?" Qibo explained, "Winter wind is Cold; Spring wind is Warm. Cold injuries are deep; Warm injuries are shallow. Deep injuries enter Shaoyang and transmit inward; shallow injuries enter Shaoyang and emerge outward. Hence, they differ." Feng Hou asked, "Do they transmit along meridians?" Qibo replied, "Winter wind transmits; Spring wind does not." Feng Hou asked, "Why does Spring wind not transmit?" Qibo replied, "Shallow injury affects the skin and hair. Skin and hair belong to the Lungs. Thus, Lung involvement differs from deep injury affecting Ying and Wei." Feng Hou asked, "Spring wind causes headache, nasal congestion, and fever, similar to winter cold. What is the difference?" Qibo explained, "Wind entering the Lungs obstructs the nose, as the nose governs the Lungs. With Lung pathogen obstruction, Lung Qi fails to diffuse, losing its clearing and descending function. The pathogen shifts to the Taiyang channel. The Bladder fears the pathogen, closing its vessel firmly. Water pathways fail, water does not drain downward, and Fire flares upward, causing headache. The head is the summit of Yang; once occupied by pathogenic Fire, the body's True Qi battles the pathogen, causing fever." Feng Hou asked, "The Lung is the Son of the Stomach. If the Lung is diseased, the Stomach should assist. Why does Lung pathogen cause aversion to heat and thirst? Does the generator punish the generated?" Qibo replied, "The Stomach is the Mother of the Lung. Seeing the Lung (Son) suffer Cold, the Stomach uses Heat to rescue it. Stomach Heat is generated by Heart Fire. When Stomach receives Heart Fire, Stomach Earth becomes excessive. Assisting the Stomach inevitably overcomes the Lung. Fire punishes Metal; thus, supplementation causes damage." Feng Hou asked, "What causes vomiting?" Qibo replied, "This is Wind injuring the Taiyin. Wind moves within the Earth element, causing vibration. Water springs overflow upward, causing vomiting. Dispersing the Wind calms the Earth." Feng Hou asked, "When Wind pathogen enters Taiyang, why is there variation in headache presence?" Qibo replied, "If the Lung does not shift Wind to Taiyang, there is no pain." Feng Hou asked, "If Wind does not enter Taiyang, is there no headache?" Qibo replied, "The Lung connects to the nose, and the nose to the brain. Wind entering the Lung draws Wind into the brain, causing headache. If Lung Qi is robust, Wind entering the Lung does not ascend to the brain, so there is no pain." Feng Hou asked, "Spring wind causes alternating chills and fever, with Heat binding internally. Why?" Qibo replied, "Winter Cold entering Taiyang eventually transforms into Cold; Spring Wind entering Taiyang eventually transforms into Heat. Cold moves and transmits to Zang; Heat stays and binds in Fu. Cold in Zang causes Yin-Yang battle resulting in fever. Heat in Fu causes Yang-Yin battle resulting in chills. Alternating chills and fever depend on the decline or prosperity of the Zang-Fu." Feng Hou asked, "Why does Wind injury cause spontaneous sweating?" Qibo replied, "Shanghan involves Cold pathogen; Shangfeng involves Wind pathogen. Cold entering the Stomach makes the Stomach dislike Cold, transforming into Heat. Wind entering the Stomach makes the Stomach like Wind, transforming into Warmth. Warmth is not intensely hot. With Wind stirring, Fire escapes outward, causing sweating." Feng Hou asked, "Spring wind causes bloody stool and delirium, resembling winter cold damage. Why?" Qibo replied, "This is Heat entering the Blood Chamber, not Mania. In cold injury, Heat enters the Blood Chamber heavily. In wind injury, Wind expels Heat into the Blood Chamber lightly." Feng Hou asked, "Why delirium with tidal fever?" Qibo replied, "The pulse must be Slippery." Feng Hou asked, "Why?" Qibo replied, "Wind entering the Stomach: if no Phlegm, intense Heat arises, and delirium voice is loud. If Phlegm exists, Tidal Fever arises, and delirium voice is low. Tidal fever with delirium indicates Phlegm. Slippery pulse corresponds to Phlegm." Feng Hou asked, "Spring wind causes Jue (collapse) and palpitations. Why?" Qibo replied, "Cold injury causes pathogen to descend; Wind injury causes pathogen to rush upward. Cold is Yin, moving downward. Wind is Yang, ascending. Treating Cold pathogen: stabilize Jue first, then palpitations. Treating Wind pathogen: stabilize palpitations first, then Jue. Do not err." Feng Hou asked, "Wind injury causing fever with hallucinations—is this not Mania?" Qibo replied, "Mania is Excess Pathogen, originating from Taiyang; pathogen is fierce and hard to restrain. This is Deficient Pathogen, originating from Shaoyin; pathogen is strong but waning. Excess Pathogen: Fire forces Heart Fire outward, Spirit does not guard the Heart. Deficient Pathogen: Fire draws Liver Hun outward, Po does not guard the Lungs." Feng Hou said, "Your reasoning is divine; I cannot fathom your mastery."
Chen Shiduo commented: Wind and Cold are distinct, hence the discussion differs. One must observe carefully.
Yin Han Ge Yang Chapter