风为阳邪。寒为阴邪。风属阳。其性多动而变。寒属阴。其性多静而守。故论病而至于
风。
则
症变迁而莫御。论药而至于风。则其药亦变迁而莫定矣。如肝属风。病发于风。则多由肝见
症。乃有风不在肝。而偏在于肌肉之表。症见恶风自汗之当用桂枝以解其肌。风在太阳膀胱
。症见游风攻头之当用以羌活。症见一身骨痛之当用以防风。症见风攻巅顶之当用以 本者
。有如斯矣。且有风在少阴肾经。症见伏风攻头之当用以独活。症见口干而渴之当用以细辛
。与风在骨髓。症见痰迷窍闭之当用以冰片。风在皮肤骨髓。症见惊痪疥癞之当用以白花蛇
。风在关节。症见九窍皆闭之当用以麝香。症见风湿痹痛之当用以茵芋。风在经络。症见疮
疡痈肿之当用以山甲。症见痰涎壅塞之当用以皂角。风在十二经络。症见顽痹冷痛之当用以
威灵仙。风在肠胃。症见恶疮肿毒之当用以肥皂。风在阳明胃经。症见头面诸疾之当用以白
附白芷者。又如此矣。更有风热在肺。症见鼻塞鼻渊之当用以辛夷。症见目翳眩晕之当用以
甘菊。症见恶寒发热无汗而喘之当用以杏仁。症见痈肿疮毒之当用以牛蒡。症见喘嗽体肿之
当用以白前者。又如此矣。至于风已在肝。而症又挟有湿。则如秦艽既除肠胃湿热。又散肝
经
风邪。浮萍既入肝经散风。复利脾经之湿。海桐皮以疗风湿诸痛。 草以治麻木痛冷。苍
耳子以治皮肤疮癣。通身周痹。巴戟狗脊寄生以强筋骨之类。而葳蕤萆 茵芋白芷白附之偕
。风湿而治。可类推矣。风已在肝。而症见有热成。则如全蝎之治胎风发搐。钩藤之治惊痫
螈。蝉蜕之治皮肤瘾疹。薄荷之治咽喉口齿。石南叶之能逐热坚肾。决明子木贼蕤仁之治
风热目翳之类。而辛夷冰片牛蒡之偕。风热以理。又可想矣。风病在肝而症见有痰气。则如
南星之散经络风痰。天麻之治肝经气郁虚风。川芎之散肝经气郁之类。而麝香之偕。痰气并
理。又可思矣。风病在肝而症见有风毒。则有如蛇蜕之能杀蛊辟恶。蜈蚣之能散瘀疗结之类
。而山甲草乌牛蒡肥皂之偕。风毒以理。又其余矣。风病在肝而更见有寒湿之症。则有宜于
蔓荆僵蚕五加皮乌尖附之类。但其功用治效。则有殊矣。风病在肝而症见有骨痿不坚之症。
则有宜于虎骨虎胶之类。但其气味缓急。则有间矣。至于风病在肝而症见有肌肤燥热。则不
得不用荆芥以达其肤而疏其血。风病在肝而症见有疮疥目赤。则不得不用蒺藜以散其风而逐
其瘀。风病在肝而症见有湿热燥痒。则不得不用芜荑以泄其湿。要皆随症审酌以定其趋。但
其理道无穷。变化靡尽。其中旨趣。在于平昔细为体会。有非仓卒急迫所能得其精微也。
风属于阳邪。寒属于阴邪。风归属于阳，其性质多表现为动变；寒归属于阴，其性质多表现为静止守固。因此，在论述疾病时，一旦涉及风邪，症状就会变化无常而难以控制；在论述药物时，一旦涉及治风之药，其功效也会因证候不同而变化不定。
例如，肝归属于风，若病由风引发，则多从肝脏表现出症状。但也有风邪不在肝脏，而是偏在于肌肉表层的情况，此时症状表现为怕风、自汗，应当使用桂枝（Cinnamon Twig）来解除肌表之邪。若风邪在太阳膀胱经，症状表现为游走性风邪攻冲头部，应当使用羌活（Notopterygii Rhizoma et Radix）。若症状表现为全身骨节疼痛，应当使用防风（Saposhnikoviae Radix）。若症状表现为风邪攻冲头顶，应当使用藁本（Ligustici Rhizoma et Radix），情况就是这样。
还有风邪在少阴肾经的情况，症状表现为伏风攻冲头部，应当使用独活（Angelicae Pubescentis Radix）。若症状表现为口干且渴，应当使用细辛（Asari Radix）。若风邪深入骨髓，症状表现为痰迷心窍、闭塞不通，应当使用冰片（Borneolum Syntheticum）。若风邪在皮肤和骨髓之间，症状表现为惊痫、疥癣癞疾，应当使用白花蛇（Agkistrodon）。若风邪在关节，症状表现为九窍皆闭塞，应当使用麝香（Moschus）。若症状表现为风湿痹痛，应当使用茵芋（Skimmiae Japonicae Fructus）。若风邪在经络，症状表现为疮疡痈肿，应当使用穿山甲（Manis Squama）。若症状表现为痰涎壅塞，应当使用皂角（Gleditsiae Sinensis Fructus Spina）。若风邪在十二经络，症状表现为顽固性痹症、冷痛，应当使用威灵仙（Clematidis Radix）。若风邪在肠胃，症状表现为恶疮肿毒，应当使用肥皂（Soapberry Fruit）。若风邪在阳明胃经，症状表现为头面部各种疾病，应当使用白附子（Typhonii Rhizoma）、白芷（Angelicae Dahuricae Radix），情况又是如此。
更有风热在肺部的情况，症状表现为鼻塞、鼻渊（鼻窦炎），应当使用辛夷（Magnoliae Flos）。若症状表现为目生翳膜、眩晕，应当使用甘菊（Chrysanthemi Indici Flos）。若症状表现为怕冷发热、无汗且气喘，应当使用杏仁（Armeniacae Semen Amarum）。若症状表现为痈肿疮毒，应当使用牛蒡子（Arctii Fructus）。若症状表现为气喘咳嗽、身体浮肿，应当使用前胡（Peucedani Radix），情况又是如此。
至于风邪已在肝脏，且症状兼夹湿邪，那么如秦艽（Gentianae Macrophyllae Radix）既能清除肠胃湿热，又能疏散肝经风邪；浮萍（Spirodelae Herba）既入肝经疏散风邪，又利脾经湿邪；海桐皮（Erythrophleumi Cortex）用于治疗风湿各种疼痛；萆薢（Dioscoreae Hypoglaucae Rhizoma）用于治疗麻木、疼痛、寒冷；苍耳子（Xanthii Fructus）用于治疗皮肤疮癣及周身周痹；巴戟天（Morindae Officinalis Radix）、狗脊（Cibotii Rhizoma）、桑寄生（Taxilli Herba）等用于强健筋骨之类。以及葳蕤（Polygonati Odorati Rhizoma）、萆薢、茵芋、白芷、白附子等配合使用，以治疗风湿，可以类推。
风邪已在肝脏，且症状表现为有热成毒，那么如全蝎（Scorpio）用于治疗胎风发搐；钩藤（Uncariae Ramulus cum Uncis）用于治疗惊痫抽搐；蝉蜕（Bombyx Batryticatus）用于治疗皮肤瘾疹；薄荷（Menthae Haplocalycis Herba）用于治疗咽喉口齿疾病；石南叶（Rhododendri Mollis Folium）能驱逐热邪、坚固肾脏；决明子（Cassiae Semen）、木贼（Equiseti Herba）、蕤仁（Prunus Persica Seed）用于治疗风热引起的目翳之类。以及辛夷、冰片、牛蒡子等配合使用，以调理风热，又可以想象得出。
风病在肝脏且症状表现为有痰气，那么如胆南星（Arisaematis Cum Bile Rhizoma）能疏散经络风痰；天麻（Gastrodiae Rhizoma）用于治疗肝经气郁虚风；川芎（Chuanxiong Rhizoma）能疏散肝经气郁之类。以及麝香等配合使用，同时调理痰气，又可以思考得知。
风病在肝脏且症状表现为有风毒，那么如蛇蜕（Boa Constrictor Skin）能杀灭蛊毒、辟除邪恶；蜈蚣（Scolopendra）能消散瘀血、治疗结块之类。以及穿山甲、草乌（Aconiti Radix Lateralis Preparata）、牛蒡子、肥皂等配合使用，以调理风毒，又是其余的情况了。
风病在肝脏且更见有寒湿症状，则有适宜使用蔓荆子（Viticis Fructus）、僵蚕（Bombyx Batryticatus）、五加皮（Acanthopanacis Cortex）、乌尖附（Aconiti Radix Lateralis Preparata）之类的药物。但其功用疗效，则有所不同。
风病在肝脏且症状表现为骨痿不坚，则有适宜使用虎骨（Os Tigris，现多用替代品）、虎胶（Colla Corii Tigris，现多用替代品）之类的药物。但其气味缓急，则有所区别。
至于风病在肝脏且症状表现为肌肤燥热，则不得不使用荆芥（Schizonepetae Herba）来通达肌肤并疏通血脉。风病在肝脏且症状表现为疮疥、目赤，则不得不使用蒺藜（Tribuli Fructus）来疏散风邪并驱逐瘀血。风病在肝脏且症状表现为湿热燥痒，则不得不使用芜荑（Terminalia Chebulae Fructus）来泄除湿邪。这些都要根据症状仔细斟酌以确定治疗方向。但其中的道理无穷无尽，变化没有穷尽。其中的精妙意趣，在于平日细心体会，不是仓促紧急之时所能掌握其精微之处的。
Wind is a pathogenic factor belonging to Yang. Cold is a pathogenic factor belonging to Yin. Wind belongs to Yang, and its nature is characterized by movement and change. Cold belongs to Yin, and its nature is characterized by stillness and stability. Therefore, when discussing diseases involving wind, symptoms become unpredictable and difficult to control; when discussing herbs for treating wind, their efficacy varies and becomes indeterminate depending on the specific presentation.
For instance, the Liver (Gan) is associated with wind. If a disease originates from wind, it often manifests through Liver-related signs. However, there are cases where wind does not reside in the Liver but affects the exterior of the muscles. In such cases, presenting with aversion to wind and spontaneous sweating, Guizhi Tang (Cinnamon Twig Decoction) should be used to release the muscle layer. If wind affects the Taiyang Bladder channel, presenting with migratory wind attacking the head, Qianghuo (Notopterygii Rhizoma et Radix) should be used. If the symptom is generalized bone pain, Fangfeng (Saposhnikoviae Radix) should be used. If wind attacks the vertex of the head, Gaoben (Ligustici Rhizoma et Radix) should be used. Such are the situations.
Furthermore, if wind resides in the Shaoyin Kidney channel, presenting with latent wind attacking the head, Duhuo (Angelicae Pubescenti Radix) should be used. If the symptom is dry mouth with thirst, Xixin (Asari Radix) should be used. If wind penetrates into the bone marrow, presenting with phlegm misting the orifices and causing closure, Bingpian (Borneolum Syntheticum) should be used. If wind is between the skin and bone marrow, presenting with convulsions, scabies, and leprosy-like conditions, Baihuashe (Agkistrodon) should be used. If wind is in the joints, presenting with obstruction of all nine orifices, Shexiang (Moschus) should be used. If the symptom is bi-syndrome pain due to wind-dampness, Yinyu (Skimmiae Japonicae Fructus) should be used. If wind is in the meridians, presenting with sores, ulcers, and carbuncles, Shanji (Manis Squama) should be used. If the symptom is congestion of phlegm and saliva, Zaojiao (Gleditsiae Sinensis Fructus Spina) should be used. If wind is in the twelve meridians, presenting with stubborn bi-syndrome and cold pain, Weilingxian (Clematidis Radix) should be used. If wind is in the intestines and stomach, presenting with foul sores and swelling/toxins, Feizao (Soapberry Fruit) should be used. If wind is in the Yangming Stomach channel, presenting with various diseases of the head and face, Baifuzi (Typhonii Rhizoma) and Baizhi (Angelicae Dahuricae Radix) should be used. Such are other situations.
Moreover, if wind-heat is in the Lung, presenting with nasal congestion and rhinorrhea (bi-yuan), Xinyi (Magnoliae Flos) should be used. If the symptom is visual opacity and vertigo, Ganju (Chrysanthemi Indici Flos) should be used. If the symptoms are aversion to cold, fever, anhidrosis, and wheezing, Xingren (Armeniacae Semen Amarum) should be used. If the symptom is carbuncles and sores/toxins, Niubangzi (Arctii Fructus) should be used. If the symptoms are wheezing, coughing, and bodily edema, Qianhu (Peucedani Radix) should be used. Such are other situations.
When wind has already entered the Liver and the symptoms involve dampness, then Qinjiao (Gentianae Macrophyllae Radix) can clear damp-heat in the intestines and stomach while dispersing wind pathogens in the Liver channel; Fuping (Spirodelae Herba) enters the Liver channel to disperse wind and promotes diuresis to remove dampness from the Spleen channel; Haitongpi (Erythrophleumi Cortex) treats various pains due to wind-dampness; Bibi (Dioscoreae Hypoglaucae Rhizoma) treats numbness, pain, and cold; Can'erzi (Xanthii Fructus) treats skin sores, tinea, and generalized bi-syndrome; Bajitian (Morindae Officinalis Radix), Gouji (Cibotii Rhizoma), and Sangjisheng (Taxilli Herba) strengthen bones and sinews. Additionally, combining Ruiru (Polygonati Odorati Rhizoma), Bibi, Yinyu, Baizhi, and Baifuzi allows for the treatment of wind-dampness, which can be inferred analogously.
If wind has entered the Liver and the symptoms involve heat transforming into toxicity, then Quanxie (Scorpio) treats fetal wind convulsions; Gouteng (Uncariae Ramulus cum Uncis) treats fright epilepsy and spasms; Chantui (Bombyx Batryticatus) treats skin urticaria; Bohe (Menthae Haplocalycis Herba) treats throat and dental diseases; Shinanye (Rhododendri Mollis Folium) expels heat and strengthens the kidneys; Juemingzi (Cassiae Semen), Muzei (Equiseti Herba), and Ruiren (Prunus Persica Seed) treat wind-heat visual opacities. Combining Xinyi, Bingpian, and Niubangzi allows for the management of wind-heat, which can be envisioned.
If wind disease is in the Liver and symptoms involve phlegm and qi stagnation, then Nanting (Arisaematis Cum Bile Rhizoma) disperses wind-phlegm in the meridians; Tianma (Gastrodiae Rhizoma) treats Liver qi stagnation and deficient wind; Chuanxiong (Chuanxiong Rhizoma) disperses Liver qi stagnation. Combining these with Shexiang allows for the simultaneous regulation of phlegm and qi, which can be contemplated.
If wind disease is in the Liver and symptoms involve wind-toxin, then Shetui (Boa Constrictor Skin) kills gu-poison and wards off evil; Wugong (Scolopendra) dissipates blood stasis and resolves masses. Combining Shanji, Caowu (Aconiti Radix Lateralis Preparata), Niubangzi, and Feizao allows for the management of wind-toxin, which constitutes the remaining scenarios.
If wind disease is in the Liver and presents with cold-dampness symptoms, then Manjingzi (Viticis Fructus), Jiangcan (Bombyx Batryticatus), Wujiaopi (Acanthopanacis Cortex), and Wu Jian Fu (Aconiti Radix Lateralis Preparata) may be suitable. However, their functions and therapeutic effects differ.
If wind disease is in the Liver and presents with bone atrophy and weakness, then Hugutou (Os Tigris, now substituted) and Hu Jiao (Colla Corii Tigris, now substituted) may be suitable. However, their flavors and actions vary in speed and intensity.
Regarding wind disease in the Liver presenting with dry and hot skin, Jingjie (Schizonepetae Herba) must be used to reach the skin and unblock the blood vessels. If wind disease in the Liver presents with sores, scabies, and red eyes, Jili (Tribuli Fructus) must be used to disperse wind and drive out blood stasis. If wind disease in the Liver presents with damp-heat and dry itching, Wuyi (Terminalia Chebulae Fructus) must be used to drain dampness. All these require careful assessment of symptoms to determine the therapeutic direction. The principles are infinite and changes endless. The profound essence lies in daily contemplation and understanding, which cannot be grasped in haste or urgency.