（《素问·病能论》）
帝曰∶有病身热解惰，汗出如浴，恶风少气，此为何病？岐伯曰∶病名曰酒风。（此即前《风论》中所谓漏风也。酒
性本热，过饮而病，故令身热。湿热伤于筋，故解惰。湿热蒸于肤腠，故汗出如浴。汗多则卫虚，故恶风。卫虚则气泄，
故少气。因酒得风而病，故曰酒风。）帝曰∶治之奈何？岐伯曰∶以泽泻、术各十分，麋衔五分，合以三指撮，为后饭。
（泽泻味甘淡，性微寒，能渗利湿热。白术味甘苦，气温，能补中燥湿止汗。麋衔即薇衔，一名无心草，南人呼为吴风
草，味苦平，微寒，主治风湿。十分者，倍之也。五分者，减半也。合以三指撮，用三指撮合以约其数而为煎剂也，饭
后药先，故曰后饭。）
（《灵枢·贼风篇》全）
黄帝曰∶夫子言贼风邪气之伤人也，令人病焉；今有其不离屏蔽，不出室穴之中，卒然病者，非不离贼风邪气，其
故何也？（贼者，伤害之名。凡四时不正之气，皆谓之贼风邪气。详运气类三十六。室穴者，古人多穴居也。非不离贼
风邪气，言虽避风邪而亦有病者何也？）岐伯曰∶此皆尝有所伤于湿气，藏于血脉之中，分肉之间，久留而不去，若有
所堕坠，恶血在内而不去，卒然喜怒不节，饮食不适，寒温不时，腠理闭而不通。（尝有所伤，谓故有所伤也。或伤于湿
气，留藏于分肉血脉之间；或有所堕坠，恶血留而不去；或卒然喜怒不节，则气有所逆；或饮食不适其宜，则内有所伤；
或寒温不时，致腠理闭而卫气不通。凡此五者，皆如下文之所谓故邪也。）其开而遇风寒，则血气凝结，与故邪相袭，则
为寒痹。（其开者，谓冒露于风寒也。故邪在前，风寒继之，二者相值，则血气凝结，故为寒痹。《痹论》曰∶寒气胜者
为痛痹也。）其有热则汗出，汗出则受风，虽不遇贼风邪气，必有因加而发焉（其或有因热汗出而受风者，虽非贼风邪气，
亦为外感。必有因加而发者，谓因于故而加以新也，新故合邪，故病发矣。）黄帝曰∶今夫子之所言者，皆病患所自知也；
其毋所遇邪气，又毋怵惕之所志、卒然而病者，其故何也？唯有因鬼神之事乎？（鬼神之事，盖自古惑之矣，故帝特以
为问，在欲发明其义以示人也。怵，出、恤二音。毋，无同。）岐伯曰∶此亦有故邪留而未发，因而志有所恶，及有所慕，
血气内乱，雨气相抟。其所从来者微，视之不见，听而不闻，故似鬼神。（故邪者，言其先有病邪，如上文之湿气堕坠喜
怒寒温之类，留而未发之谓也。恶者，恶其所憎也。慕者，慕其所好也。故邪未发而新邪复触之，则五志为邪所凭，血
气因而内乱，邪正先后，两气相抟，而邪妄之病生矣。但病所从来者，其机甚微，有非闻见可及，故人以鬼神为疑。不
知迹似鬼神，而实非鬼神之所为也。）黄帝曰∶其祝而已者，其故何也？岐伯曰∶先巫者，因知百病之胜，先知其病之所
从生者，可祝而已也。（祝者，巫咒之属，即祝由也。胜者，凡百病五行之道，必有所以胜之者；然必先知其病所从生之
由，而后以胜法胜之，则可移精变气，祛其邪矣。病有药石所不及，非此不可者，惟先巫知之，故可祝而已也。然则先
巫用祝之妙，正不在祝，其机在胜之而已。鬼神祝由详按，在论治类十六，当与此并观。祝，咒同。）
（出自《素问·病能论》）
黄帝问道：有人身体发热、肢体懈怠无力，出汗多得像刚洗过澡一样，怕风且气短，这是什么病？岐伯回答说：这种病名叫酒风。（这就是前面《风论》中所谓的漏风。酒的性质本属热，因过量饮酒而致病，所以导致身体发热。湿热损伤筋脉，所以肢体懈怠无力。湿热熏蒸于皮肤腠理，所以汗出如浴。汗出过多则卫气虚弱，所以怕风。卫气虚弱则正气外泄，所以气短。因为饮酒后受风邪侵袭而发病，所以称为酒风。）黄帝问：如何治疗？岐伯说：用泽泻和白术各十分，麋衔五分，混合后用三指撮取作为剂量，在饭后服用。（泽泻味甘淡，性微寒，能渗利湿热。白术味甘苦，气温，能补益中焦、燥湿止汗。麋衔即薇衔，又名无心草，南方人称为吴风草，味苦平，微寒，主治风湿。十分是指加倍的量，五分是指减半的量。合以三指撮，是用三指撮合来大约确定药量作为煎剂，饭后服药在先，所以叫“后饭”。）
（出自《灵枢·贼风篇》全文）
黄帝说：先生您说过贼风邪气伤人，使人患病；现在有的人虽然不离开遮蔽物，也不走出居室，却突然生病，这并不是因为没有避开贼风邪气，其中的原因是什么呢？（贼，是伤害的意思。凡是四时不正之气，都称为贼风邪气。详见运气类第三十六节。室穴，古人多居住在洞穴中。非不离贼风邪气，是说即使避开了风邪为何也会生病呢？）岐伯回答说：这都是因为曾经受过湿气的伤害，湿气藏伏在血脉之中、分肉之间，长久停留而不消散；或者曾经有跌坠受伤，恶血留在体内而不消散；或者突然喜怒情绪不加节制，饮食不适应宜，寒温调节不当，导致腠理闭塞而不通。（曾经受过伤害，意思是过去曾受过伤。或是伤于湿气，留藏在分肉血脉之间；或是有所跌坠，恶血留存不去；或是突然喜怒不节，则气机逆乱；或是饮食不适其宜，则内部受损；或是寒温不时，致使腠理闭塞而卫气不通。以上五种情况，都是下文所说的“故邪”。）当腠理开泄时遇到风寒，则血气凝结，与原有的故邪相叠加，就会形成寒痹。（开泄，指冒露于风寒之中。故邪在前，风寒继之，两者相遇，则血气凝结，所以形成寒痹。《痹论》说：寒气胜者为痛痹。）如果有热象则汗出，汗出则容易受风，即使没有遇到贼风邪气，也一定有因旧病引发新邪的情况。（如果是因为热汗出而受风者，虽然不是贼风邪气，也是外感。必有因加而发，意思是因于旧疾又加上新的诱因，新旧邪气结合，所以疾病发作了。）黄帝说：现在先生所说的，都是病人自己知道的原因；那些没有遇到邪气，又没有惊恐忧虑的心理因素，却突然生病的，是什么原因呢？难道是因为鬼神作祟吗？（鬼神之事，自古以来就让人困惑，所以黄帝特意以此发问，想要阐明其道理以昭示世人。怵，读音同出、恤。毋，同无。）岐伯回答说：这也是因为有故邪留滞而未发作，进而因为心中有所厌恶，或有所贪慕，导致血气内乱，邪正之气相互搏结。这些病邪来源细微，看也看不见，听也听不到，所以好像鬼神作祟。（故邪，指先前的病邪，如上文提到的湿气、跌坠、喜怒、寒温等，留滞而未发作。恶，指厌恶所憎恨的事物。慕，指贪慕所喜爱的事物。故邪未发而新邪又触动它，则五志为邪气所凭依，血气因而内乱，邪正先后两气相搏，妄生疾病。但病邪的来源，其机理非常微妙，不是闻见所能达到的，所以人们怀疑是鬼神所为。不知道迹象似鬼神，而实际上并非鬼神所为。）黄帝说：那些通过祝由疗法治愈的，原因是什么呢？岐伯说：古代的巫医，因为懂得百病五行相胜的道理，预先知道疾病产生的根源，就可以通过祝由来治愈。（祝，属于巫咒一类，即祝由疗法。胜，指凡百病五行之道，必有能够克制它的原理；然而必须预先知道疾病产生的缘由，然后用相胜的方法去克制它，才可以移精变气，祛除邪气。有些疾病药物无法触及，非此法不可治疗的，只有古代巫医知道，所以可以通过祝由治愈。那么古代巫医用祝由的奥妙，重点不在祝咒本身，其关键在于运用相胜的原理而已。关于鬼神和祝由的详细论述，参见论治类第十六节，应当与此处对照阅读。祝，同咒。）
(From *Suwen: Chapter on Disease Capabilities*)
The Yellow Emperor asked, "There is a condition where the patient has a feverish body, flaccidity and weakness of the limbs, profuse sweating as if just bathed, aversion to wind, and shortness of breath. What disease is this?"
Qibo replied, "This disease is named Jiu Feng (Alcohol Wind)." (This corresponds to what was previously referred to in the *Wind Discussion* as Lou Feng (Leaking Wind). The nature of alcohol is inherently hot; excessive consumption leads to pathology, causing fever. Damp-heat damages the sinews, resulting in flaccidity. Damp-heat steams the skin and interstices, causing profuse sweating. Excessive sweating depletes Wei Qi (Defensive Qi), leading to aversion to wind. Depletion of Wei Qi causes leakage of Zheng Qi (Upright Qi), resulting in shortness of breath. Since the illness arises from contracting wind after drinking alcohol, it is called Jiu Feng.)
The Yellow Emperor asked, "How should it be treated?"
Qibo replied, "Use Ze Xie (Rhizoma Alismatis) and Bai Zhu (Radix Atractylodis Macrocephalae), each in ten parts, and Mi Xian (Herba Siegesbeckiae), five parts. Mix them and take a dose measured by three fingers, administered after meals." (Ze Xie has a sweet and bland flavor and a slightly cold nature; it can promote diuresis and drain damp-heat. Bai Zhu has a sweet and bitter flavor and a warm nature; it can tonify the Middle Jiao, dry dampness, and stop sweating. Mi Xian is also known as Wei Xian, or Wu Xin Cao; people in the south call it Wu Feng Cao. It has a bitter and neutral flavor with a slightly cold nature, and primarily treats wind-dampness. 'Ten parts' refers to doubling the amount; 'five parts' refers to halving it. 'Three fingers' indicates measuring the quantity approximately with three fingers for decoction. Taking medicine after food is termed 'Hou Fan'.)
(Full text from *Lingshu: Chapter on Thief Wind*)
The Yellow Emperor said, "You have stated that Zhi Feng Xie Qi (Thief Wind and Pathogenic Qi) injure humans and cause disease. Now, there are those who do not leave their shelters or exit their rooms, yet suddenly fall ill. This is not because they failed to avoid thief wind and pathogenic qi; what is the reason?" (Zhi means harm. All abnormal qi of the four seasons are called Zhi Feng Xie Qi. See Luck Theory, Section 36. Shi Xue refers to cave dwellings common among ancient people. 'Not avoiding thief wind' asks why illness occurs even when wind and pathogens are avoided.)
Qibo replied, "These cases all involve prior injury from dampness, which has hidden within the blood vessels and between the muscles, remaining there for a long time without dispersing. Or, there may have been a fall or drop, leaving bad blood (stasis) inside that has not resolved. Or, sudden unregulated emotions of joy and anger, inappropriate diet, or improper regulation of cold and warmth, causing the Cou Li (skin and interstices) to close and become obstructed." (Prior injury means past trauma. Injury from dampness remains between muscles and vessels; falls leave stasis; unregulated emotions cause Qi reversal; inappropriate diet causes internal damage; improper cold/warmth causes Cou Li closure and obstruction of Wei Qi. These five conditions constitute the 'Gu Xie' (Old/Existing Pathogens) mentioned below.)
"When the Cou Li open and encounter wind-cold, the blood and Qi coagulate, combining with the existing Gu Xie, resulting in Han Bi (Cold Bi Syndrome)." (Opening refers to exposure to wind-cold. With Gu Xie present first, followed by wind-cold, their convergence causes blood and Qi coagulation, hence Cold Bi. As stated in the *Bi Discussion*: 'When coldness prevails, it is Painful Bi.')
"If there is heat, sweat ensues; sweating makes one susceptible to wind. Even without encountering thief wind, there must be an exacerbation due to new factors superimposed on old ones." (Sweating from heat invites wind, constituting an external contraction. 'Exacerbation due to new factors' means adding new pathogens to existing conditions; the combination of new and old pathogens triggers the disease.)
The Yellow Emperor said, "What you describe now are reasons known to the patients themselves. For those who have not encountered pathogenic qi, nor experienced fright or anxiety, yet suddenly fall ill, what is the cause? Is it solely due to matters of ghosts and spirits?" (Matters of ghosts and spirits have confused people since antiquity, which is why the Emperor specifically asked to clarify the principle for others. Chu sounds like chu or xu. Wu is synonymous with wu/no.)
Qibo replied, "This also involves Gu Xie remaining latent. Subsequently, mental aversion or obsession causes internal disorder of blood and Qi, with evil and upright Qi battling each other. The origin of these pathogens is subtle; they cannot be seen or heard, thus appearing like ghostly activity." (Gu Xie refers to prior pathogens, such as dampness, falls, emotional extremes, or temperature issues, which remain latent. 'Aversion' is hatred of disliked things; 'obsession' is longing for desired things. When latent Gu Xie is triggered by new factors, the Five Emotions are possessed by pathogens, causing internal chaos and battle between evil and upright Qi, generating pathological manifestations. However, the mechanism of the disease's origin is so subtle that it eludes sensory perception, leading people to suspect ghosts. In reality, while signs resemble supernatural events, they are not caused by ghosts.)
The Yellow Emperor asked, "For those cured by Zhu You (Incantation Therapy), what is the reason?"
Qibo replied, "Ancient shamans understood the mutual overcoming principles of the Hundred Diseases and the Five Elements. By first knowing the origin of the disease, they could cure it through Zhu You." (Zhu belongs to shamanistic incantations, i.e., Zhu You. 'Overcoming' refers to the principle that every disease within the Five Elements has a counteracting force; however, one must first know the etiology to apply the overcoming method, thereby shifting spirit and transforming Qi to expel pathogens. Some diseases are beyond the reach of herbs and needles, requiring this method, which only ancient shamans knew. Thus, Zhu You can cure them. The subtlety of ancient shamans using Zhu You lies not in the incantation itself, but in the application of the overcoming principle. Detailed discussions on ghosts and Zhu You are found in Treatment Theory, Section 16, and should be read alongside this chapter. Zhu is synonymous with zhou/incantation.)