《内经》曰∶风为百病之长。又曰∶风者善行而数变。夫风何以为百病之长乎？《大易》曰∶元者
善之长也。盖冬至四十五日，以后夜半少阳起而立春，于立春前十五日交大寒节，而厥阴风木行令，
所以疏泄一年之阳气，以布德行仁，生养万物者也。故王者功德既成以后，制礼作乐，舞八俏而宣八风，所谓
四时和，八风理，而民不夭折。风
非害人者也，人之腠理密而精气足者，岂以是而病哉！而不然者，则病斯起矣。以天地生生之具，反
为人受害之物，恩极大而害亦广矣。盖风之体不一，而风之用有殊。春风自下而上，夏风横行空
中，秋风自上而下，冬风刮地而行。其方位也，则有四正四隅，此方位之合于四时八节也。立春起
艮方，从东北隅而来，名之曰条风，八节各随其方而起，常理也。如立春起坤方，谓之冲风，又谓之
虚邪贼风，为其乘月建之虚，则其变也。春初之风，则夹寒水之母气；春末之风，则带火热之子气；
夏初之风，则木气未尽，而炎火渐生；长夏之风，则挟暑气、湿气、木气（未为木库），大雨而后暴凉，则
挟寒水之气；久晴不雨，以其近秋也，而先行燥气，是长夏之风，无所不兼，而人则无所不病矣。初秋
则挟湿气，季秋则兼寒水之气，所以报冬气也。初冬犹兼燥金之气，正冬则寒水本令，而季冬又报来
春风木之气，纸鸢起矣。再由五运六气而推，大运如甲己之岁，其风多兼湿气；一年六气中，客气所
加何气，则风亦兼其气而行令焉。然则五运六气非风不行，风也者，六气之帅也，诸病之领袖也，故
曰∶百病之长也。其数变也奈何？如夏日早南风，少移时则由西而北而东，方南风之时，则晴而热，
由北而东，则雨而寒矣。四时皆有早暮之变，不若
夏日之数而易见耳。夫夏日曰长曰化，以盛万物也，而病亦因之而盛，《阴符》所谓害生于恩也。无
论四时之风，皆带凉气者，木以水为母也；转化转热者，木生火也；且其体无微不入，其用无处不有，
学人诚能体察风之体用，而于六淫之病，思过半矣。前人多守定一桂枝，以为治风之祖方；下此则
以羌、防、柴、葛为治风之要药，皆未体风之情，与《内经》之精义者也。桂枝汤在伤寒书内，所治之
风，风兼寒者也，治风之变法也，若风之不兼寒者，则从《内经》风淫于内，治以辛凉，佐以苦甘，治风
之正法也。以辛凉为正而甘温为变者何？风者木也，辛凉者金气，金能制木故也。风转化转热，辛
凉苦甘则化凉气也。
《黄帝内经》说：风是各种疾病的先导。又说：风邪善于游走且变化迅速。为什么风能成为百病之长呢？《周易》说：元（始）是善的统领。大概在冬至后的第四十五天，夜半时分少阳之气升起而进入立春节气，在立春前十五日交接大寒节气时，厥阴风木之气当令，以此来疏泄一年的阳气，以布施德行和仁爱，生养万物。所以君王功德成就之后，制定礼乐，跳八佾舞来宣导八方之风，这就是所说的四季调和，八方之风理顺，百姓就不会夭折。风本身并不是害人的东西，如果人的腠理致密、精气充足，怎么会因此生病呢！如果不这样，疾病就会由此产生。天地用来生生不息的工具，反而成了人受害的物品，恩惠极大而危害也广泛了。大概风的形态不一，而风的作用也有差异。春风从下向上吹，夏风在空中横行，秋风从上向下吹，冬风贴着地面刮行。就方位而言，有正东、正南、正西、正北四个正向和东南、西南、西北、东北四个隅向，这些方位符合四季和八个节气的规律。立春之风起于艮方（东北隅），从东北方向而来，称为条风，八个节气各自随着其方位而起风，这是常理。如果立春之风起于坤方（西南），称为冲风，又被称为虚邪贼风，因为它趁着月建之虚，所以会有变异。初春的风，夹杂着寒水之母气；春末的风，带着火热之子气；初夏的风，木气未尽，而炎火逐渐产生；长夏的风，夹杂着暑气、湿气、木气（此时尚未入木库），大雨过后突然变凉，则夹杂着寒水之气；久晴不雨，因为接近秋季，先行燥气，所以长夏之风无所不兼，人也就无所不病了。初秋的风挟带湿气，深秋的风兼夹寒水之气，这是为了回应冬季之气。初冬还兼夹燥金之气，严冬则是寒水本气当令，而季冬又回应来年的春风木气，纸鸢（风筝）便飞起来了。再推演五运六气，大运如甲己之年，风多兼夹湿气；一年六气中，客气加临什么气，风也就兼夹该气而行令。然而五运六气没有风就不能运行，风，是六气的统帅，诸病的领袖，所以说它是百病之长。它的变化迅速是怎么回事呢？比如夏日早晨吹南风，过一会儿风向就由西转北再转东，在南风之时，天气晴朗炎热；风向由北转东时，则下雨寒冷。四季都有早晚的变化，只是不像夏日那样变化频繁且容易察觉罢了。夏日称为“长”和“化”，是为了盛长万物，而疾病也因此旺盛，《阴符经》所谓“害生于恩”。无论四季之风，都带有凉气，这是因为木以水为母；转化后变热，是因为木生火；而且风的形体无孔不入，作用无处不在，学者如果能体察风的体用，对于六淫致病就能理解大半了。前人大多固守桂枝汤，认为它是治疗风的祖方；此后则以羌活、防风、柴胡、葛根为治风要药，都没有体察风的实情，也不符合《内经》的精义。桂枝汤在伤寒书中，所治的风，是风兼夹寒邪的，是治风的变法；如果是风不兼夹寒邪的，则遵循《内经》“风淫于内，治以辛凉，佐以苦甘”的原则，这才是治风的正法。为什么以辛凉为正法而以甘温为变法呢？风属木，辛凉属金气，金能克木的缘故。风转化后变热，辛凉苦甘之品则能化为凉气。
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: Wind is the chief of all diseases. It also states: Wind is agile in its movement and prone to frequent changes. Why is wind considered the chief of all diseases? The *Yijing* (Book of Changes) says: "Yuan" (the Origin/Beginning) is the leader of goodness. Approximately forty-five days after the Winter Solstice, at midnight, Shaoyang Qi (Lesser Yang Energy) rises, marking the beginning of Lichun (Start of Spring). Fifteen days before Lichun, during the transition from the Dahan (Great Cold) solar term, Jueyin Wind-Wood Qi governs. Its function is to vent the Yang Qi accumulated throughout the year, thereby distributing virtue and benevolence to nourish and generate all things. Thus, after a ruler has accomplished their merit, they establish rites and music, dance the Ba Yi (Eight Rows of Dancers), and disseminate the winds of the eight directions. This is what is meant by saying that when the four seasons are harmonious and the eight winds are regulated, people do not suffer premature death. Wind itself is not harmful; if a person's couli (pores/skin texture) is dense and their Jingqi (Essential Qi) is sufficient, how could they fall ill because of it! If this condition is not met, disease will arise. The means by which Heaven and Earth sustain life have become instruments of harm for humans; their grace is immense, yet their potential for harm is also widespread. Generally, the form of wind varies, and its effects differ. Spring wind blows upward from below; summer wind sweeps horizontally across the sky; autumn wind blows downward from above; winter wind scrapes along the ground. Regarding direction, there are four cardinal directions (East, South, West, North) and four intercardinal directions (Southeast, Southwest, Northwest, Northeast), which correspond to the four seasons and eight solar terms. At Lichun, wind arises from the Gen direction (Northeast corner), coming from the northeast, and is called Tiaofeng (Gentle Wind). Each of the eight solar terms sees wind arising from its corresponding direction, which is the normal pattern. However, if wind at Lichun arises from the Kun direction (Southwest), it is called Chongfeng (Clashing Wind) or Xu Xie Zei Feng (Empty Evil and Robber Wind), because it takes advantage of the emptiness of the Monthly Commander (Yue Jian), leading to pathological variations. Early spring wind carries the maternal Qi of Cold-Water; late spring wind carries the filial Qi of Fire-Heat; early summer wind retains residual Wood Qi while Flame-Fire gradually generates; midsummer (Changxia) wind carries Shu (Summer Heat) Qi, Dampness Qi, and Wood Qi (before entering the Wood Treasury); after heavy rain followed by sudden cooling, it carries Cold-Water Qi; during prolonged dry weather, as it approaches autumn, Dryness Qi prevails first. Thus, Changxia wind is comprehensive, and people may suffer from various diseases. Early autumn wind carries Dampness; late autumn wind combines with Cold-Water Qi, responding to Winter Qi. Early winter still combines with Dry-Metal Qi; deep winter is governed by Cold-Water Qi; late winter responds to the incoming Spring Wind-Wood Qi, causing kites to fly. Further deducing from Wu Yun Liu Qi (Five Movements and Six Qi): In years governed by Jia and Ji, wind often combines with Dampness; among the six Qi of a year, whatever Qi is added by the Ke Qi (Guest Qi), the wind also combines with that Qi to exert its influence. Therefore, without wind, Wu Yun Liu Qi cannot operate. Wind is the commander of the Six Qi and the leader of all diseases; hence it is called the chief of all diseases. How does its frequent change manifest? For example, in summer, an early south wind may shift shortly thereafter to west, then north, then east. When blowing from the south, the weather is clear and hot; when shifting from north to east, it brings rain and cold. All seasons have morning-to-evening changes, but they are not as frequent or obvious as in summer. Summer is termed "Zhang" (Growth) and "Hua" (Transformation) to promote the flourishing of all things, and diseases also flourish accordingly, as stated in the *Yinfu Jing*: "Harm arises from Grace." Regardless of the season, wind carries coolness because Wood considers Water its mother; transformation leads to heat because Wood generates Fire. Moreover, wind penetrates every minute detail and exists everywhere. If scholars can thoroughly observe the substance and function of wind, they will understand more than half of the pathogenesis of the Six Excesses (Liu Yin). Previous practitioners rigidly adhered to Guizhi Tang (Cinnamon Twig Decoction) as the ancestral formula for treating wind; later, they regarded Qianghuo (Notopterygii Rhizoma et Radix), Fangfeng (Saposhnikoviae Radix), Chaihu (Bupleuri Radix), and Gegen (Puerariae Lobatae Radix) as essential herbs for treating wind. Neither approach truly comprehends the nature of wind nor the profound essence of the *Neijing*. In the Shanghan Lun (Treatise on Cold Damage), Guizhi Tang treats wind combined with Cold, which is a modified method for treating wind. For wind not combined with Cold, one should follow the *Neijing*: "When wind invades internally, treat it with Acrid-Cool agents, assisted by Bitter-Sweet agents." This is the orthodox method for treating wind. Why is Acrid-Cool considered orthodox and Acrid-Warm considered modified? Wind belongs to Wood; Acrid-Cool belongs to Metal Qi; Metal controls Wood. As wind transforms and becomes hotter, Acrid-Cool and Bitter-Sweet agents transform into Cooling Qi.