谨按《玉机真藏》曰∶风者百病之长也。风之为病，善行而数变者也。《金匮论》曰∶
天有八风，经有五风，八风发邪以为经，风触五脏，邪气发动，且八风之名，偏风、脑风
、目风、漏风、内风、首风、肠风、泄风。此八风者，皆中脏腑脏者言之，以五音宫商角征
羽，应乎五脏，所感不同，其病大同小异。歧伯曰∶风名有四，一曰偏枯，半身不遂，口眼
歪斜，肌肉偏而不用且痛，言不变，智不乱，病在分腠之间。二曰风痱者，身无疼痛，四肢
不收，智乱不甚，言微有知，可治，甚则不能言，不可治。《内经·脉解》论曰∶内夺而厥
，则为喑痱，此由肾虚所致。痱之状，舌喑不能语，足废不为用。盖肾脉挟舌本，故不能言
而为喑，肾脉循阴股内廉，斜入 中，循 骨内廉及内踝，后入足下，肾气不顺，故废而为
痱。三曰风懿者，一旦奄忽，不知人事，痰涎上迷心窍，咽中窒塞，突然舌强不语，牙关不
开，手足拘挛，气不升降，病在脏腑，故风中脏则性命危，中腑则肢体废矣。四曰风痹者，
脉浮而缓，筋骨痿弱，肢体麻痹不仁。又有饮酒中风，谓之漏风，则身热懈惰，汗出少气，
谓酒所以养阳，酒入于胃，与谷气相搏，热盛于中，其气剽悍，阳气俱泄，腠理疏，风邪入
以中之，证似风懿。其脉短而滑，或洪而数，内热外汗，法当清解，消痰祛风。及其内风，
名曰劳风，由房劳虚损，真气内亏，风邪从此入，病之所由，皆从此始，但发直吐沫，遗尿
失禁，口开眼合，鼻鼾手撒，摇头上窜，面赤如妆，或头面青黑，汗缀如珠，昏不知人，皆
为不治。风证多端，所感各异，临病详辨，察脉观形，对证用药。故风者，清静则肉腠闭拒
，虽有大风苛毒，弗之能害，此因时之序也，尤当切脉究之。风以散之，寒以温之，实以竭
之，虚以补之，热以凉之，痰以越之。又有中气与中风相类，语言蹇涩，涎潮昏塞，不知人
事，牙关紧急，但手足不偏废为异耳。大凡治中风之药，必先顺气，后以疏风，其功可获。
若中气妄用风药，其误岂浅浅哉？此病皆由七情不调，气郁所致，以富贵汲汲，贫贱戚戚，
久思不遂，郁郁而不得志者，成此气中之疾。所用之剂，调降其气，自然平复。经曰∶暴喜
伤阳，暴怒伤阴，忧思不乐，遂多厥逆，此之谓也欤。夫中风中气，何以别之？当辨其脉。
若浮盛而弦速，或浮而洪，斯为风也；脉沉而伏者，为中气，治中气，气多风少，先以苏合
香丸姜汁磨化，擦牙通窍，人事渐苏，然后徐徐灌服，看其虚实，若虚则补，若实则泻，寒
则温，热则清。切其脉理，审病详细，用药主治，无不效矣。若一概作风治之，则愈伤脾气
，所误在反掌之间。经云∶无故而得喑，脉不至者不治，此为寒气暴逆故也。俟其气复则已
，切不可便用疏风泄气之剂，误人性命。医工不谙是理，反加发散导散，真气虚邪愈作，遂
至不疗，可不痛哉！
谨按《玉机真藏经》记载：风是各种疾病的先导。风邪致病，特点是病位游走不定且病情变化迅速。《金匮要略》论述道：
自然界有八种风向之风（八风），人体经络对应五种风证（五风）。八风引发邪气侵入经络，风邪触动五脏，导致邪气发作。这八种风的名称分别是：偏风、脑风、目风、漏风、内风、首风、肠风、泄风。这八种风，都是从侵犯脏腑的角度来论述的。以五音中的宫、商、角、徵、羽对应五脏，虽然感受的风邪不同，但病症大同小异。岐伯说：风病有四种类型。第一种叫偏枯，表现为半身不遂，口眼歪斜，身体一侧肌肉萎缩不用且疼痛，但言语正常，神智清晰，病位在皮肤与肌肉之间的腠理。第二种叫风痱，身体没有疼痛感，四肢弛缓不能收持，神智稍乱但不严重，言语尚能表达部分意思，可以治疗；如果严重到不能言语，则无法治疗。《黄帝内经·脉解篇》论述道：体内精气被夺而厥逆，就会变成失语和足废，这是由肾虚引起的。风痱的症状是舌强失语，足部痿废不能使用。因为肾经脉络挟持舌根，所以不能言语而成为喑；肾经脉循行于大腿内侧，斜入腘窝中，沿胫骨内侧及内踝后方进入足底，肾气不顺，所以足废成为痱。第三种叫风懿，突然昏倒，不知人事，痰涎上泛迷蒙心窍，咽喉阻塞，突然舌强不语，牙关紧闭，手足拘挛，气机升降失常，病位在脏腑，所以风邪中脏则性命危险，中腑则肢体废用。第四种叫风痹，脉象浮而缓，筋骨痿弱，肢体麻木不仁。又有饮酒后中风，称为漏风，表现为身体发热懈怠，出汗少气，这是因为酒能助长阳气，酒进入胃中，与谷气相互搏结，热盛于中焦，其气剽悍，阳气随之泄越，腠理疏松，风邪乘虚而入，症状类似风懿。其脉短而滑，或洪大而数，内有热外有汗，治法应当清热解表，消痰祛风。至于内风，名为劳风，是由于房事过度导致虚损，真气内部亏损，风邪从此侵入，发病的原因都由此开始，表现为头发直竖吐沫，遗尿失禁，口开眼合，鼻鼾手撒，摇头上窜，面色红赤如化妆，或头面青黑，汗出如珠，昏迷不知人事，这些都是不治之症。风证种类繁多，所感各异，临证时要详细辨别，诊察脉象观察形态，针对证候用药。所以说，保持清静则肉腠闭合拒邪，即使有大风苛毒，也不能伤害人体，这是顺应四时秩序的结果，尤其应当仔细切脉探究。风邪要用发散的方法治疗，寒邪要用温补的方法治疗，实证要用攻逐的方法治疗，虚证要用补益的方法治疗，热证要用清凉的方法治疗，痰证要用涌吐或宣散的方法治疗。又有中气病与中风相似，语言蹇涩，涎潮昏塞，不知人事，牙关紧急，只是手足不偏废作为区别。大凡治疗中风的药物，必须先顺气，然后再疏风，才能取得功效。如果中气病妄用风药，其错误难道不大吗？这种病都是由七情不调，气机郁滞所致，无论是富贵者汲汲营求，还是贫贱者忧愁悲伤，久思不遂，郁郁不得志的人，都会形成这种气中之疾。所用方剂，调理降下其气，自然平复。经书说：暴喜损伤阳气，暴怒损伤阴气，忧思不乐，容易导致厥逆，说的就是这种情况吧。中风和中气如何鉴别？应当辨别脉象。如果脉浮盛而弦速，或浮而洪大，这是风证；脉沉而伏匿的，是中气病。治疗中气病，气滞多而风邪少，先用苏合香丸用姜汁磨化，擦牙通窍，人事逐渐苏醒，然后慢慢灌服，视其虚实，虚则补益，实则泻下，寒则温之，热则清之。仔细切脉理，审察病情详细，用药主治，没有不有效的。如果一概当作风证治疗，则会更加损伤脾气，错误就在反掌之间。经书说：无故出现失语，脉象不至的属于不治，这是因为寒气暴逆的缘故。等待其气恢复就好了，切不可立即使用疏风泄气的药剂，误人性命。医生如果不明白这个道理，反而加以发散导散的药物，导致真气更虚邪气更盛，最终至死不可救药，岂不痛惜！
According to the *Yu Ji Zhen Zang Jing* (Classic of the Jade Machine and True Viscera): Wind is the leader of all diseases. The pathology of wind is characterized by its migratory nature and frequent changes. The *Jin Gui Yao Lue* (Essential Prescriptions of the Golden Cabinet) states: There are eight winds in heaven, and five types of wind affecting the meridians. The eight external winds induce pathogenic factors into the meridians; when wind touches the five Zang organs, pathogenic qi activates. The names of these eight winds are: Pian Feng (Lateral Wind), Nao Feng (Brain Wind), Mu Feng (Eye Wind), Lou Feng (Leaking Wind), Nei Feng (Internal Wind), Shou Feng (Head Wind), Chang Feng (Intestinal Wind), and Xie Feng (Discharging Wind). These eight winds are discussed in relation to the Zang and Fu organs. Using the five musical tones (Gong, Shang, Jue, Zhi, Yu) to correspond with the five Zang organs, although the specific wind pathogens differ, the resulting diseases are largely similar with minor variations.
Qi Bo stated: There are four names for wind diseases. The first is Pian Ku (Hemiplegia/Paralysis), characterized by hemiplegia, deviation of the mouth and eyes, and unilateral muscle atrophy with dysfunction and pain, while speech remains clear and intelligence is undisturbed; the disease is located between the muscles and interstices. The second is Feng Fei (Wind Paralysis), characterized by no body pain, flaccidity and lack of control of the four limbs, mild confusion of intelligence, and partial ability to speak, which is treatable; if severe enough to cause inability to speak, it is untreatable. The *Mai Jie* chapter of the *Nei Jing* (Inner Canon) discusses: When internal essence is depleted leading to Jue (syncope/cold extremities), it results in Yin Fei (aphasia and paralysis). This is caused by Kidney deficiency. The manifestation of Fei includes aphasia (tongue stiffness preventing speech) and foot paralysis (inability to use the legs). Since the Kidney meridian connects to the root of the tongue, inability to speak becomes "Yin"; the Kidney meridian runs along the medial aspect of the thigh, obliquely enters the popliteal fossa, follows the medial aspect of the tibia and inner ankle, and enters the sole of the foot. When Kidney Qi is obstructed, the feet become paralyzed, termed "Fei". The third is Feng Yi (Wind Stupor), characterized by sudden collapse, loss of consciousness, phlegm-saliva rising to confuse the Heart orifices, throat obstruction, sudden tongue stiffness and aphasia, locked jaw, limb spasms, and failure of Qi ascending and descending. The disease is in the Zang and Fu organs; thus, wind striking the Zang endangers life, while wind striking the Fu paralyzes the limbs. The fourth is Feng Bi (Wind Bi), characterized by a floating and moderate pulse, weak sinews and bones, and numbness and insensitivity of the limbs.
There is also wind strike occurring after drinking alcohol, called Lou Feng (Leaking Wind), manifesting as fever, lethargy, sweating, and shortness of breath. This is because wine nourishes Yang; upon entering the Stomach, it clashes with Grain Qi, causing intense heat in the Middle Jiao. Its Qi is fierce and rapid, causing simultaneous leakage of Yang Qi,疏松ness of the interstices, allowing wind pathogen to enter. Symptoms resemble Feng Yi. The pulse is short and slippery, or large and rapid, with internal heat and external sweating. The treatment method should be clearing heat and resolving the exterior, eliminating phlegm and dispelling wind. Regarding Internal Wind, named Lao Feng (Labor Wind), it arises from sexual exhaustion causing deficiency, internal depletion of True Qi, allowing wind pathogen to enter. The onset begins here, manifesting as stiff hair, foaming at the mouth, urinary incontinence, open mouth and closed eyes, snoring, relaxed hands, head shaking and upward staring, face red like makeup, or cyanotic/black head and face, sweat dropping like pearls, and coma. These are all untreatable conditions.
Wind syndromes are diverse, and the causes vary. In clinical practice, one must distinguish carefully, examine the pulse and observe the form, and prescribe medication according to the syndrome. Therefore, maintaining tranquility closes the interstices and repels pathogens; even great wind and severe toxins cannot harm the body. This is due to following the seasonal order, and one must particularly investigate through pulse diagnosis. Wind should be dispersed, cold should be warmed, excess should be drained, deficiency should be tonified, heat should be cooled, and phlegm should be vented.
There is also Zhong Qi (Qi Strike) which resembles Zhong Feng (Wind Strike), manifesting as slurred speech, flooding saliva, stupor, loss of consciousness, and tight jaw, but distinguished by the absence of limb paralysis. Generally, medicines for treating Zhong Feng must first regulate Qi, then disperse wind, to achieve efficacy. If Zhong Qi is mistakenly treated with wind-dispersing herbs, the error is significant. This disease is caused by disharmony of the Seven Emotions and Qi stagnation. Whether due to the anxious pursuits of the wealthy or the sorrow of the poor, prolonged unfulfilled thoughts, or depression and frustration, these lead to this Qi-related illness. The prescribed agents should regulate and descend the Qi, leading to natural recovery. The Classics state: Sudden joy injures Yang, sudden anger injures Yin, and worry/sorrow without joy often leads to Jue (syncope). Is this not what is meant?
How to distinguish between Zhong Feng and Zhong Qi? One must differentiate by the pulse. If the pulse is floating, full, wiry, and rapid, or floating and large, it is Wind. If the pulse is deep and hidden, it is Qi Strike. For treating Qi Strike, where Qi stagnation predominates over wind, first use Su He Xiang Wan (Styrax Pill) ground in ginger juice, applied to the teeth to open the orifices. Once consciousness gradually returns, administer slowly. Assess deficiency or excess: tonify if deficient, drain if excessive, warm if cold, clear if hot. Carefully examine the pulse principles and the detailed condition; prescribing accordingly yields effective results. If treated uniformly as Wind Strike, it will further damage Spleen Qi, and the mistake occurs in an instant. The Classics say: Aphasia arising without cause, with absent pulse, is untreatable, due to sudden reversal of Cold Qi. Wait for the Qi to recover; do not immediately use wind-dispersing and Qi-draining formulas, lest you endanger life. Physicians who do not understand this principle may incorrectly add dispersing and guiding agents, causing True Qi to become more deficient and pathogenic factors more active, ultimately leading to untreatable conditions. Is this not painful?