马云。内论五脏六腑之风。故名。后世论风。当祖此篇。奈以中风及疠风偏枯。各立为一门。致使后人
视中风为重。伤风为轻。不知此篇曰中曰伤。无以异也。汪昂云。按风论痹论痿论。分为三篇。病源不同。治
法亦异。今世多混同论治。故丹溪着论辨之。
或为寒中 吴此下。补或为疡。或为不仁二句。非也。（详具于下文。）
疠风 熊音。疠。音例。吴云。利赖二音。张云。癞同。
或为偏枯 滑云。偏枯。当作偏风。下文以春甲乙云。则为偏风。是也。
或为风也 千金。作或为贼风。滑云。或当作均。高云。或为风病之无常。简按下文有脑风目风漏
风内风首风肠风泄风。恐为风之间。有脱字。
栗 楼云。 。陀骨切。忽忘也。（见集韵）栗。惧也。 。熊音。他对切。考字书。并无振寒
之义。甲乙作解 。于文理为要。
名曰寒热 简按脉要精微论云。风成为寒热。并谓虚劳寒热。即后世所谓风劳也。
寒中 张云。盖风虽阳邪。气则寒肃。是风之与寒。名为同类。但有阴阳之辨耳。岁露篇曰。四时
八风之中人也。故有寒暑。寒则皮肤急。而腠理闭。暑则皮肤缓。而腠理开。所以病变若此。
风气与太阳俱入云云 高云。风之伤人。或为疠风者。乃风气与太阳。俱入行诸太阳之脉俞。脉。
经脉也。俞。 穴也。太阳之气主通体。今行诸脉俞。而散于通体分肉之间。
分肉。分腠之肌肉也。散于分肉。更与周身之卫气相干。风气行于脉俞。散于分肉。干于卫气。则正气不能通
贯。其道不利。其道不利。故使肌肉愤然 胀。而有疡。疡。疠疡也。此肌肉有疡。因脉外之卫气。有所凝而
不行。故其肌肉疠疡。而亦有不仁也。简按此以下。至有不仁也。诸家并为论疡及不仁。故吴于篇首。补为疡
为不仁二句。而高独接下文。为疠证之疡及不仁。文理相贯。颇觉胜于前注。今从之。
与卫气相干 甲乙。作悍邪时与卫气相干。
肌肉愤 而有疡 熊音。愤。音忿。发也。 。充人反。疡。以章反。疮也。吴云。愤 。肿起也。
疡。痈毒也。简按王注生气通天论痤字云。谓色赤 愤。亦肿起之义。巢源诸癞候云。 肉如桃核小枣。盖谓
此类也。
有荣气热 赵府本。熊本。气。作卫。滑云。有字衍。 。腐同。此段。当作风寒客于脉而不去。
名曰疠风。疠者。荣卫热 。其气不清。故使鼻柱坏。而色败皮肤疡溃。简按此未知果是否。录以存一说。长
刺节论云。病大风。骨节重。须眉堕。名曰大风。刺肌肉为故。汗出百日。刺骨髓。汗出百日。凡二百日。发
眉生而止针。又四时气篇云。疠气者。素刺其肿上。已刺以锐针针其处。按出其恶气。肿尽乃止。常食方食。
无食他食。并与此节相同。曰大风。曰疠气。即疠之谓耳。
或名曰寒热 滑本。删此五字。简按此衍文。诸注属强解。
以春甲乙云云 以下五十七字。吴移下文故风者百病之长也之上。近是。
伤于邪者为脾风 甲乙。邪。作风。
中于邪者为肺风 甲乙。中。作伤。邪。作风。下同。
亦为脏腑之风 简按马吴张仍王注。以风中五脏六腑之俞。亦为脏腑之风二句。为偏风之所由。志
高则接上文四时五脏之风为一节。以亦字考之。志高为是。高云。各以五行之时日受邪。而五脏之气应之。则
为五脏之风。若风中五脏六腑之俞穴。伤其经脉。亦为脏腑之风。既曰伤于风。复曰伤于邪。以明风者邪气也。
既曰伤于邪。复曰中于邪。以明伤者中之谓也。此申明或内至五脏六腑。而为脏腑之风者如此。
各入其门户 志。圈各上为别段。注云。此论风邪偏客于形身。而为偏风也。门户者。血气之门户
也。简按刺节真邪论云。虚邪偏客于身半。其入深。内居荣卫。荣卫稍衰。则真气去。邪气独留。发为偏枯。
由之推之。门户。即荣衰弱之处。志。以为血气之门户。近是。
偏风 神巧万全方云。经有偏风候。又有半身不遂候。又有风偏枯候。此三者。大要同。而古人别
为之篇目。盖指风则谓之偏风。指疾则谓之半身不遂。其肌肉偏小者。呼为偏枯。
脑风 吴云。脑痛也。简按医说云。脑风。头旋偏痛。圣济总录云。脑户者。督脉足太阳之会也。
风邪客搏其经。稽而不行。则脑髓内弱。故项背怯寒。而脑户多冷也。方具于十五卷。
风入 头 甲乙注。一本作头系。高本。 。作系。云。风入目系。而至于头。则入目之门户。而
为目风。简按改 作系。若不作头系。则头字无着落。今据甲乙注改头系。头系。乃头中之目系。
目风 吴云。目痛也。张云。或痛或痒。或眼寒。而畏风羞涩也。
漏风 张云。酒性温散。善开玄府。酒后中风。则汗漏不止。故曰漏风。病能论。谓之酒风。
内风 吴云。今人遗精咳血。寝汗骨蒸。内风之所致也。简按评热病论云。劳风。法在肺下。与内风
迥别。王注恐误。张氏医通云。入房汗出中风。嗽而面赤。内经谓之内风。脉浮紧。小青龙。脉沉紧。真武汤。
新沐 吴云。沐。濯首也。张云。一曰沐浴。简按和剂局方。有洗头风。证治要诀。于窗罅间梳洗。
卒然如中。呼为檐风。此亦首风之属也。
肠风 马云。风久入于其中。则为肠风。其食有时不化而出也。简按吴张并为肠风下血之证。非也。
泄风 高云。久风外在腠理。则为隐疹之泄风。简按此金匮要略所论。与本篇泄风不同。当考下文。
（金匮云。风气相搏。风强则为隐疹。身体为痒。痒为泄风。久为痂癞。）张云。自上文风气循风府而上。至
此。共七种。所以明或为风也。故有其病各异。其名不同之义。
无常方然致有风气也 然。千金。作焉。滑本。删致以下五字。
其病能 张云。凡致病之害。皆谓之能。志云。病能者。谓脏气受邪。能为形身作病也。马云。能。
耐同。简按义具于病能篇。
然 马。吴。 。音骈。广雅云。 。白也。王注原于玉篇。
昼日则差 马云。差。瘥同。吴云。昼日起。则肺叶垂而顺。故病瘥。暮而卧。则肺叶壅而胀。故
病甚。志云。昼则阳气盛。而胜邪。暮则气衰。故病甚也。简按王注为是。
诊在眉上其色白 马云。灵枢五色篇。以为阙中者肺也。高云。其诊视之部。在眉上阙庭之间。其色
然白者。是也。志云。始言 然白。而复曰诊在眉上。其色白。有似乎重见矣。所谓 然白者。谓肺气受风。
而脏气之见于外也。所谓诊在眉上。其色白者。谓五脏之病色。见于面也。简按当从高注。下文四脏义并同。
焦绝 马云。心受邪。正在中。故上中下三焦之气。升降颇难。而似有阻绝也。张云。唇舌焦燥。津
液干绝也。简按未详。张据王义。姑从之。
善怒吓赤色 甲乙。无吓字。作色赤。楼云。吓字。衍。高云。木火相生。故善以怒而吓人。简按庄
子秋水云。鸱得腐鼠。 雏过之。仰而视之曰吓。司马云。怒其声。恐其夺己也。又五脏之风。言情志者。唯
心肝二脏耳。而于肝则云善悲。又云善怒。并为可疑。今且仍王注。
诊在口 高本。口。作舌。注云。舌。旧本讹口。今改。
时憎女子 吴云。肝脉环阴器。肝气治。则悦色而欲女子。肝色衰。则恶色而憎女子。
然 张云。浮惨貌。简按 同。义具于评热病论。
脊痛 甲乙。脊上。有腰字。
其色 志云。恐后人认为一色。故曰苍。曰 。曰 然。曰微黄。大意与五脏生成篇之论色同。 。
烟煤黑色也。
肌上 高本。肌。作HT 。注云。HT 。旧本讹肌。今改。肌。两颊肉也。肌上。颧也。颧。肾所主也。
简按说文。肌。颊肉也。五阅五使篇云。肾病者。颧与颜黑。高注确有所据。然 几通用。故 作饥。 作机。
则肌不必改HT 。
胃风 简按此腹中论所谓鼓胀之属。与和剂局方胃风汤
之胃风。医说不伏水土之胃风不同。圣济总录有治方。具于十七卷。
失衣则 胀 吴云。风寒助邪。脉益凝涩。故今 胀。张云。失衣则阳明受寒于外。故为 胀。简按
王注中热。恐误。
食寒则泄 千金。泄上。有洞字。似是。
诊形瘦而腹大 高云。犹言诊其形色则瘦。诊其腹上则大。以明五脏诊色。六腑诊形之义。
先风一日 志云。风者。天之阳气。人之阳气。以应天之风气。诸阳之气。上出于头。故先一日则病
甚。男兆璜曰。风将发而所舍之风亦发。故先一日病甚。人气之通于天也。张云。阳性先而速也。先至必先衰。
是以至其风日。则病少愈。圣济总录云。阳之气。以天地之疾风名之。风行阳化。头者。诸阳之会。与之相应
也。方具于十五卷。
漏风 圣济总录云。食酒中风。则为漏风。漏风之状云云。又曰。身热解堕。汗出如浴。恶风少气。
病名酒风。（出病能论。）夫酒所以养阳。酒入于胃。与谷气相薄。热盛于中。其气 悍。与阳气俱泄。使人
腠理虚而中风。令人多汗。恶风不可单衣。其喘息而少气者。热重于肺。客于皮毛也。口干善渴者。汗出多。
而亡津液故也。解堕而不能劳事者。精气耗竭。不能营其四肢故也。谓之漏风者。汗出不止。若器之漏。久而
不治。转为消渴。方具于十三卷。
常不可单衣 汪昂云。汗多腠疏。故常畏寒。马注。作畏热虽单衣亦欲却之。昂按既云畏热。下何
以又言恶风乎。高云。多汗表虚。欲着复衣。故常不可单衣也。
甚则身汗 高本。身。作自。注云。自汗。旧本讹身汗。今改。食则汗出者。言身若无汗。食入则
汗出也。甚则自汗
者。言身或多汗。甚则自汗也。甚。犹多也。简按不必改自汗。义自通。
泄风之状 简按上文。久风入中。则为肠风飧泄。外在腠理。则为泄风。本节则云。多汗。汗出泄衣
上。盖此其汗泄。甚于漏风。新校正。据千金改内风。难必矣。
上渍其风 吴云。上渍。半身之上。汗多如浸渍也。志。四字为一句。注云。泄衣上则身湿。既湿且
冷。一如水渍。而有风。故曰上渍其风也。简按四字未详。或恐是衍文。○吴云。此不及脑风目风内风肠风飧
泄者。古亡之也。言胃风。而上文未尝及者。亦上文亡之也。
马云认为：本篇主要论述五脏六腑受风邪侵袭的情况，因此命名为“风论”。后世的医家讨论风病，应当以这篇作为祖本。然而，由于将中风和疠风、偏枯分别设立为独立的门类，导致后人认为中风是重病，而伤风是轻病。他们不知道本篇中提到的“中”和“伤”，其实没有区别。汪昂说：按照《风论》、《痹论》、《痿论》，这三篇分为三个部分，因为病因不同，治疗方法也不同。当今世人大多混淆在一起进行治疗，所以朱丹溪撰写了文章来辨析它们。
（吴崑指出）在“或为寒中”之下，补充了“或为疡”、“或为不仁”两句，这是不对的。（详细情况见下文。）
疠风：熊氏注音，“疠”音同“例”。吴崑说，有“利”和“赖”两个读音。张景岳说，“疠”通“癞”。
或为偏枯：滑寿说，“偏枯”应当作“偏风”。下文中提到“春甲乙……则为偏风”，这才是正确的。
或为风也：《千金方》写作“或为贼风”。滑寿说，“或”应当作“均”。高世栻说，“或为风”指风病的无常变化。简按：下文中有脑风、目风、漏风、内风、首风、肠风、泄风等，恐怕在“风”字中间脱漏了文字。
栗然振寒：楼全善说，“栗”音“陀骨切”，意为忽忘。（见《集韵》）“栗”，恐惧之意。“ ”熊氏注音“他对切”。考证字书，并没有“振寒”的意思。《甲乙经》写作“解 ”，从文理上讲更为恰当。
名曰寒热：简按：《脉要精微论》说：“风成为寒热。”并指虚劳引起的寒热，即后世所说的风劳。
寒中：张景岳说：风虽然是阳邪，但其气性寒肃，所以风和寒，名义上属于同类，只是有阴阳的区别罢了。《岁露篇》说：四时八风侵入人体，所以会有寒暑之分。寒则皮肤紧缩，腠理闭合；暑则皮肤松弛，腠理开放。病变之所以如此，原因就在这里。
风气与太阳经俱入云云：高世栻说：风邪伤人，有的导致疠风，这是因为风气与太阳经一起进入，运行于太阳经的脉俞之中。“脉”，指经脉；“俞”，指穴位。太阳之气主管全身，现在运行于脉俞，散布于全身的肌肉纹理之间。“分肉”，是指分腠之间的肌肉。散布在分肉之间，更与周身的卫气相互干扰。风气行于脉俞，散布于分肉，干扰卫气，那么正气就不能贯通，其道不利。正因为其道不利，所以使肌肉肿胀，而产生疮疡。“疡”，指疠疡。这种肌肉生疮疡，是因为脉外的卫气有所凝滞而不运行，所以其肌肉出现疠疡，并且也有麻木不仁的现象。简按：从以下直到“有不仁也”，各家都将其解释为论述疮疡及不仁。所以吴崑在篇首补充了“为疡”、“为不仁”两句，而高世栻单独承接下文，解释为疠证中的疮疡及不仁，文理连贯，颇觉优于前人的注释。我采纳他的说法。
与卫气相干：《甲乙经》写作“悍邪时常与卫气相干”。
肌肉愤 而有疡：熊氏注音，“愤”音“忿”，意为发。“ ”充人反。“疡”以章反，意为疮。吴崑说，“愤 ”意为肿起。“疡”意为痈毒。简按：王冰注《生气通天论》中的“痤”字说：“谓色赤 ，愤 也是肿起的意思。”巢元方诸癞候中说：“肉如桃核小枣”，大概就是指这类情况。
有荣气热 ：赵府本、熊本中，“气”作“卫”。滑寿说，“有”字是衍文。“ ”同“腐”。这段文字，应当理解为风寒客居于脉中而不离去，名为疠风。“疠”者，是营卫热气郁结，其气不清，所以导致鼻柱塌陷，面色败坏，皮肤疮疡溃烂。简按：此处不知是否确实如此，记录以保存一种说法。《长刺节论》说：“患大风病，骨节沉重，眉毛胡须脱落，名为大风。”针刺肌肉为度，出汗一百天；针刺骨髓，出汗一百天。共二百天，头发眉毛长出后停止针刺。又《四时气篇》说：“疠气患者，素刺其肿处，已刺后用锐针针刺该处，按压排出恶气，肿消尽为止。常食正常食物，不要食用其他食物。”这些都与此节相同。称为“大风”、“疠气”，就是“疠”的意思。
或名曰寒热：滑本删去了这五个字。简按：这是衍文，各家注释属于强行解释。
以春甲乙云云：以下五十七字，吴崑将其移至下文“故风者百病之长也”之上，比较接近原意。
伤于邪者为脾风：《甲乙经》中，“邪”作“风”。
中于邪者为肺风：《甲乙经》中，“中”作“伤”，“邪”作“风”，下同。
亦为脏腑之风：简按：马莳、吴崑、张景岳仍沿用王冰的注释，认为“风中五脏六腑之俞，亦为脏腑之风”这两句，是偏风的由来。高世栻则将上文“四时五脏之风”连为一节。根据“亦”字考证，高世栻的说法是正确的。高世栻说：各在五行对应的时日受邪，而五脏之气应之，则为五脏之风。如果风邪中入五脏六腑的俞穴，损伤其经脉，也称为脏腑之风。既然说“伤于风”，又说“伤于邪”，是为了说明风就是邪气。既然说“伤于邪”，又说“中于邪”，是为了说明“伤”和“中”的含义是一样的。这里申明了有的风邪深入至五脏六腑，从而形成脏腑之风的情况就是这样。
各入其门户：高世栻在“各”字上圈出作为别段。注释说：这是论述风邪偏客于形体身体，而形成偏风。“门户”，是气血的门户。简按：《刺节真邪论》说：“虚邪偏客于身半，其入深，内居荣卫，荣卫稍衰，则真气去，邪气独留，发为偏枯。”由此推断，“门户”即是荣卫衰弱之处。高世栻认为是气血的门户，比较接近原意。
偏风：《神巧万全方》说：经络中有偏风候，又有半身不遂候，又有风偏枯候。这三者，大体相同，但古人分别列为不同的篇目。大概指风邪致病称为偏风，指疾病状态称为半身不遂，其肌肉偏小者，呼为偏枯。
脑风：吴崑说：脑痛。简按：《医说》说：脑风，头旋偏痛。《圣济总录》说：脑户穴，是督脉与足太阳经的交会处。风邪客搏于其经，稽留而不行，则脑髓内部虚弱，所以项背怯寒，而脑户穴多冷。方剂见于第十五卷。
风入 头：《甲乙经》注：一本作“头系”。高本作“ ”，作“系”。说：风入目系，而至于头，则入目之门户，而为目风。简按：改为“系”，如果不作“头系”，则“头”字无处着落。现据《甲乙经》注改为“头系”。“头系”，乃头中的目系。
目风：吴崑说：目痛。张景岳说：或痛或痒，或眼寒，而畏风羞涩。
漏风：张景岳说：酒性温散，善于开泄玄府。酒后中风，则汗漏不止，故曰漏风。《病能论》称之为酒风。
内风：吴崑说：今人遗精咳血，寝汗骨蒸，是内风所致。简按：《评热病论》说：“劳风，法在肺下。”与内风截然不同。王冰的注释恐怕有误。《张氏医通》说：入房汗出中风，嗽而面赤，《内经》称之为内风。脉浮紧用青龙汤，脉沉紧用真武汤。
新沐：吴崑说：沐，洗头。张景岳说：一说沐浴。简按：《和剂局方》有洗头风。《证治要诀》中，在窗缝间梳洗，突然感觉像被风吹中，呼为檐风。这也属于首风的一类。
肠风：马云说：风久入于其中，则为肠风。其饮食有时不能消化而出。简按：吴崑、张景岳都认为是肠风下血的证候，这是不对的。
泄风：高世栻说：久风外在腠理，则为隐疹之泄风。简按：这与《金匮要略》所论述的不同，与本篇的泄风也不同，应当考求下文。（《金匮》说：风气相搏，风强则为隐疹，身体为痒，痒为泄风，久为痂癞。）张景岳说：自上文“风气循风府而上”至此，共有七种，所以阐明“或为风也”的意思。故有其病各异，其名不同的含义。
无常方然致有风气也：“然”，《千金方》作“焉”。滑本删去“致”以下五字。
其病能：张景岳说：凡致病之害，皆谓之能。高世栻说：病能者，谓脏气受邪，能为形身作病也。马云说：“能”同“耐”。简按：义理详见于《病能篇》。
然：马莳、吴崑注：“ ”音“骈”。《广雅》说：“ ”，白也。王冰的注释源于《玉篇》。
昼日则差：马云说：“差”同“瘥”。吴崑说：白天起床，则肺叶下垂而顺，故病愈。傍晚躺下，则肺叶壅塞而胀，故病重。高世栻说：白天阳气盛，而胜邪，故病愈；傍晚气衰，故病重。简按：王冰的注释是正确的。
诊在眉上其色白：马云说：《灵枢·五色篇》认为阙中部位属肺。高世栻说：其诊视的部位，在眉上阙庭之间，其色 然白者，是肺。高世栻说：开始说 然白，而又说诊在眉上其色白，似乎有重复。所谓 然白者，谓肺气受风，而脏气见于外。所谓诊在眉上其色白者，谓五脏的病色见于面部。简按：应当遵从高的注释。下文四脏的道理都一样。
焦绝：马云说：心受邪，正在中，所以上中下三焦之气，升降颇难，而似有阻绝。张景岳说：唇舌焦燥，津液干绝。简按：不详。张氏依据王冰之义，暂且从他。
善怒吓赤色：《甲乙经》无“吓”字，作“色赤”。楼全善说：“吓”字是衍文。高世栻说：木火相生，故善以怒而吓人。简按：《庄子·秋水》说：鸱得腐鼠， 雏过之，仰而视之曰吓。司马彪说：怒其声，恐其夺己也。另外，五脏之风中，涉及情志的，只有心肝二脏而已。而对于肝则说“善悲”，又说“善怒”，都为可疑。现在暂且仍用王冰的注释。
诊在口：高本中，“口”作“舌”。注释说：“舌”，旧本讹误为“口”，今改正。
时憎女子：吴崑说：肝脉环绕阴器，肝气调和，则悦色而欲女子；肝气衰败，则恶色而憎女子。
然：张景岳说：浮惨貌。简按：“ ”同“ ”，义理详见于《评热病论》。
脊痛：《甲乙经》中，“脊”上有“腰”字。
其色 ：高世栻说：恐怕后人认为是一色，所以说苍、 、 然、微黄。大意与《五脏生成篇》论色相同。“ ”，烟煤黑色也。
肌上 ：高本中，“肌”作“HT ”。注释说：“HT ”，旧本讹误为“肌”，今改正。“肌”，两颊肉也。“肌上”，颧也。颧，肾所主也。简按：《说文》说：“肌”，颊肉也。《五阅五使篇》说：肾病者，颧与颜黑。高的注释确有依据。然而“ ”、“几”通用，所以“ ”作“饥”，“ ”作“机”，则“肌”不必改为“HT ”。
胃风：简按：此处的“胃风”即《腹中论》所说的鼓胀之类，与《和剂局方》胃风汤的“胃风”，以及医说不伏水土的“胃风”不同。《圣济总录》有治疗方剂，见于第十七卷。
失衣则 胀：吴崑说：风寒助邪，脉益凝涩，所以今 。张景岳说：失衣则阳明受寒于外，故为 。简按：王注中的“中热”，恐怕有误。
食寒则泄：《千金方》中，“泄”上有“洞”字，似是。
诊形瘦而腹大：高世栻说：犹言诊其形色则瘦，诊其腹上则大，以明五脏诊色、六腑诊形的意义。
先风一日：高世栻说：风者，天之阳气，人之阳气，以应天之风气。诸阳之气，上出于头，所以先一日则病甚。男兆璜说：风将发而所舍之风亦发，故先一日病甚。人气之通于天也。张景岳说：阳性先而速也。先至必先衰，是以至其风日，则病少愈。《圣济总录》说：阳之气，以天地之疾风名之。风行阳化，头者，诸阳之会，与之相应也。方剂见于第十五卷。
漏风：《圣济总录》说：食酒中风，则为漏风。漏风之状云云。又说：身热解堕，汗出如浴，恶风少气，病名酒风。（出自《病能论》。）夫酒所以养阳，酒入于胃，与谷气相薄，热盛于中，其气 悍，与阳气俱泄，使人腠理虚而中风，令人多汗，恶风不可单衣。其喘息而少气者，热重于肺，客于皮毛也。口干善渴者，汗出多，而亡津液故也。解堕而不能劳事者，精气耗竭，不能营其四肢故也。谓之漏风者，汗出不止，若器之漏，久而不治，转为消渴。方剂见于第十三卷。
常不可单衣：汪昂说：汗多腠疏，故常畏寒。马莳注：作畏热，虽单衣亦欲却之。汪昂按：既然说畏热，下面为何又说恶风呢？高世栻说：多汗表虚，欲着复衣，故常不可单衣也。
甚则身汗：高本中，“身”作“自”。注释说：“自汗”，旧本讹误为“身汗”，今改正。食则汗出者，言身若无汗，食入则汗出也。甚则自汗者，言身或多汗，甚则自汗也。“甚”，犹多也。简按：不必改为“自汗”，义理自然通顺。
泄风之状：简按：上文说，久风入中，则为肠风飧泄；外在腠理，则为泄风。本节则说：多汗，汗出泄衣上。盖此其汗泄，甚于漏风。新校正据《千金方》改为“内风”，难以确定。
上渍其风：吴崑说：上渍，半身之上，汗多如浸渍也。高世栻：四字为一句。注释说：泄衣上则身湿，既湿且冷，一如水渍，而有风，故曰上渍其风也。简按：四字不详。或许可能是衍文。○吴崑说：此处不及脑风、目风、内风、肠风、飧泄者，古亡之也。言胃风，而上文未尝及者，亦上文亡之也。
Ma Yun stated: This chapter primarily discusses the wind invading the five zang organs and six fu organs, hence it is named "Treatise on Wind" (Feng Lun). Later generations discussing wind diseases should take this chapter as their foundational text. However, because stroke (Zhong Feng) and leprosy (Li Feng) with hemiplegia (Pian Ku) were established as separate categories, later people came to view stroke as a severe disease and common cold (Shang Feng) as a mild one. They did not realize that in this chapter, "Zhong" (strike/enter) and "Shang" (injure/suffer) are essentially synonymous. Wang Ang noted: According to the *Treatise on Wind* (Feng Lun), *Treatise on Bi Syndrome* (Bi Lun), and *Treatise on Flaccidity* (Wei Lun), these are divided into three chapters because the pathological origins differ and thus the treatment methods vary. In modern times, many practitioners confuse them and treat them indiscriminately; therefore, Zhu Danxi wrote an essay to distinguish them.
(Wu Kun pointed out) Below the phrase "or becomes cold center" (Huo Wei Han Zhong), adding the sentences "or becomes ulcer" (Huo Wei Yang) and "or becomes insensibility" (Huo Wei Bu Ren) is incorrect. (Details are provided in the following text.)
Leprosy (Li Feng): Xiong annotated the pronunciation of "Li" as similar to "Li". Wu Kun said it has pronunciations similar to "Li" and "Lai". Zhang Jingyue stated that "Li" is interchangeable with "Lai" (leprosy/mange).
Or becomes hemiplegia (Pian Ku): Hua Shou stated that "Pian Ku" should be read as "Pian Feng" (hemiplegic wind). The following text mentions "Spring Jia Yi... then becomes Pian Feng," which is correct.
Or becomes wind (Huo Wei Feng Ye): The *Qianjin Fang* writes "or becomes thief wind" (Huo Wei Zei Feng). Hua Shou said "Huo" should be read as "Jun" (equal/uniform). Gao Shishi said "Huo Wei Feng" refers to the unpredictability of wind diseases. Jian An [the editor/commentator] notes: The following text lists Brain Wind (Nao Feng), Eye Wind (Mu Feng), Leaking Wind (Lou Feng), Internal Wind (Nei Feng), Head Wind (Shou Feng), Intestinal Wind (Chang Feng), and Draining Wind (Xie Feng). It is likely that characters are missing between the word "wind."
Crisp shivering cold (Li Ran Zhen Han): Lou Quanshan explained that "Li" is pronounced like "Tuo Gu Qie" and means sudden forgetfulness (see *Ji Yun*). "Li" also means fear. Xiong annotated " " with the pronunciation "Ta Dui Qie." Consulting dictionaries, there is no meaning of "shivering cold." The *Jia Yi Jing* writes "Jie ", which makes more sense contextually.
Named Cold-Heat (Ming Yue Han Re): Jian An notes: The *Treatise on Essential Secrets of Pulse Observation* (Mai Yao Jing Wei Lun) states: "Wind becomes cold-heat." It refers to the cold-heat caused by deficiency consumption, which is what later generations called "Wind Consumption" (Feng Lao).
Cold Center (Han Zhong): Zhang Jingyue said: Although wind is a yang pathogen, its nature is cold and austere. Thus, wind and cold are nominally of the same category, differing only in yin and yang aspects. The *Sui Lu Pian* states: When the eight winds of the four seasons invade the human body, there arises cold or heat. Cold causes the skin to tighten and the interstices (Cou Li) to close; heat causes the skin to relax and the interstices to open. This explains why the pathological changes occur as they do.
Wind Qi enters together with the Taiyang Meridian (Feng Qi Yu Tai Yang Ju Ru Yun Yun): Gao Shishi stated: When wind pathogens injure the body, some cause leprosy because the wind qi enters together with the Taiyang meridian and travels through the meridians and shu points of the Taiyang. "Mai" refers to the meridians; "Shu" refers to the acupoints. The qi of Taiyang governs the whole body. Now, traveling through the meridians and shu points, it scatters among the muscles and flesh of the entire body. "Fen Rou" refers to the muscles between the interstices. Scattering among the fen rou, it further interferes with the defensive qi (Wei Qi) of the body. When wind qi moves through the meridians and shu points, scatters in the fen rou, and interferes with the wei qi, the healthy qi cannot flow smoothly, and its pathways become obstructed. Because the pathways are obstructed, the muscles swell ("Fen ") and ulcers ("Yang") arise. "Yang" here refers to leprous ulcers. These muscular ulcers occur because the defensive qi outside the vessels stagnates and fails to circulate, causing the muscles to develop leprous ulcers and insensibility. Jian An notes: From the following text until "there is insensibility," all commentators interpret this as discussing ulcers and insensibility. Therefore, Wu Kun added the phrases "becomes ulcer" and "becomes insensibility" at the beginning of the chapter, whereas Gao Shishi alone connects it to the following text, interpreting it as the ulcers and insensibility associated with leprosy syndromes. This interpretation flows logically and seems superior to previous annotations. I adopt his view.
Interferes with Defensive Qi (Yu Wei Qi Xiang Gan): The *Jia Yi Jing* writes "The fierce pathogen frequently interferes with the defensive qi."
Muscles swell (Fen ) and Ulcers Arise (Er You Yang): Xiong annotated "Fen" as pronounced "Fen," meaning eruption. " " is pronounced "Chong Ren Fan." "Yang" is pronounced "Yi Zhang Fan," meaning sore/ulcer. Wu Kun said "Fen " means swelling. "Yang" means carbuncle/toxic sore. Jian An notes: Wang Bing's commentary on the character "Cuo" in the *Treatise on the Heaven-Sent Vitality* (Sheng Qi Tong Tian Lun) says: "Refers to red color , Fen also means swelling." Chao Yuanfang's descriptions of various leprosy conditions mention "flesh like peach pits or small dates," which likely refers to such cases.
With Ying Qi Heat (You Rong Qi Re ): In the Zhao Mansion edition and Xiong edition, "Qi" is written as "Wei." Hua Shou said "You" is a superfluous character. " " is identical to "Fu." This passage should be understood as: Cold and wind pathogens lodge in the vessels and do not depart, named Leprosy (Li Feng). "Li" implies that the Ying and Wei qi have hot stagnation, and their qi is impure, causing the nasal bridge to collapse, complexion to deteriorate, and skin to ulcerate. Jian An notes: It is uncertain if this is accurate; recording it to preserve one perspective. The *Treatise on Long Acupuncture Points* (Chang Ci Jie Lun) states: "Suffering from Great Wind, bone joints feel heavy, eyebrows and beard fall out, named Great Wind." Treat by acupuncture in the muscles until sweating occurs for 100 days; treat the bone marrow until sweating occurs for another 100 days. Total 200 days, stop needling when hair and eyebrows grow. Also, the *Four Seasons Qi Pian* states: "For patients with Li Qi, always prick the swollen area. After pricking, use a sharp needle to press and expel evil qi from the site. Stop when the swelling subsides. Eat normal food, avoid other foods." These correspond to this section. Calling it "Great Wind" or "Li Qi" refers to "Li."
Or named Cold-Heat (Huo Ming Yue Han Re): The Hua edition deletes these five characters. Jian An notes: This is a superfluous text; various annotations force interpretations.
Regarding Spring Jia Yi Yun Yun: The following 57 characters, Wu Kun moved them above the text "Therefore, wind is the chief of hundred diseases," which is closer to the original intent.
Injured by Evil constitutes Spleen Wind (Shang Yu Xie Zhe Wei Pi Feng): In the *Jia Yi Jing*, "Xie" is written as "Feng."
Struck by Evil constitutes Lung Wind (Zhong Yu Xie Zhe Wei Fei Feng): In the *Jia Yi Jing*, "Zhong" is written as "Shang," and "Xie" is written as "Feng," same below.
Also constitutes Organ-Fu Wind (Yi Wei Zang Fu Zhi Feng): Jian An notes: Ma Shi, Wu Kun, and Zhang Jingyue follow Wang Bing's annotation, considering the sentence "Wind strikes the shu points of the five zang and six fu organs, also constituting organ-fu wind" as the origin of hemiplegic wind. Gao Shishi connects the preceding text "Four Seasons Five Zang Winds" into one section. Examining the character "Yi" (also), Gao's interpretation is correct. Gao stated: Each receives evil during the days corresponding to the Five Elements, and the qi of the five zang responds, becoming the wind of the five zang. If wind strikes the shu points of the five zang and six fu organs, damaging their meridians, it is also called organ-fu wind. Having said "injured by wind," it then says "injured by evil" to clarify that wind is evil qi. Having said "injured by evil," it then says "struck by evil" to clarify the meanings of "Shang" (injure) and "Zhong" (strike). This clarifies how wind can enter internally to the five zang and six fu, forming organ-fu wind.
Each enters its Gate (Ge Ru Qi Men Hu): Gao Shisci marked "Ge" as a separate paragraph. The annotation states: This discusses wind evil lodging partially on the body, forming hemiplegic wind. "Men Hu" (Gate) refers to the gate of blood and qi. Jian An notes: The *Treatise on True and False Pathogens in Acupuncture* (Ci Jie Zhen Xie Lun) states: "When empty evil lodges partially on half the body, entering deeply, residing within Ying and Wei, if Ying and Wei decline slightly, true qi departs, and evil qi remains alone, developing hemiplegia." Inferring from this, the "gate" is where Ying and Wei are weak. Gao's idea that it is the gate of blood and qi is close to the truth.
Hemiplegic Wind (Pian Feng): The *Divine Skill Myriad Complete Formulas* (Shen Qiao Wan Quan Fang) states: The classics have a condition of hemiplegic wind, also a condition of hemiplegia (Ban Shen Bu Sui), and a condition of wind-induced hemiplegia (Feng Pian Ku). These three are largely similar, but ancients listed them as separate chapters. Generally, referring to the wind pathogen is called hemiplegic wind; referring to the disease state is called hemiplegia; those with partial muscle wasting are called hemiplegia (Pian Ku).
Brain Wind (Nao Feng): Wu Kun said: Brain pain. Jian An notes: *Medical Sayings* (Yi Shuo) states: Brain wind involves dizziness and unilateral headache. *Holy Emergency General Record* (Sheng Ji Zong Lu) states: The Naohu point is the convergence of the Du Meridian and Foot-Taiyang Meridian. When wind evil lodges and combats the meridian, stagnating and failing to move, the brain marrow becomes internally weak. Thus, there is aversion to cold in the neck and back, and the Naohu point is often cold. Prescriptions are found in Volume 15.
Wind Enters [Eye System] Head (Feng Ru Tou Xi): The *Jia Yi Jing* annotation: One version writes "Head System" (Tou Xi). Gao's version writes " ", acting as "Xi." It says: Wind enters the eye system and reaches the head, entering the gate of the eyes, thus becoming Eye Wind. Jian An notes: Changing " " to "Xi," if not written as "Head System," the character "Head" has no place. Now corrected to "Head System" based on the *Jia Yi Jing* annotation. "Head System" refers to the eye system within the head.
Eye Wind (Mu Feng): Wu Kun said: Eye pain. Zhang Jingyue said: Either pain or itching, or cold in the eyes, with aversion to wind and squinting.
Leaking Wind (Lou Feng): Zhang Jingyue said: Wine has a warm and dispersing nature, good at opening the xu fu (pores). Wind strike after drinking wine causes continuous sweating, hence called Leaking Wind. The *Treatise on Disease Capabilities* (Bing Neng Lun) calls it Wine Wind (Jiu Feng).
Internal Wind (Nei Feng): Wu Kun said: Modern cases of seminal emission, coughing blood, night sweats, and bone-steaming fever are caused by internal wind. Jian An notes: The *Treatise on Evaluating Heat Diseases* (Ping Re Bing Lun) states: "Labor wind (Lao Feng) naturally resides below the lungs," which is completely different from internal wind. Wang Bing's annotation is likely erroneous. *Zhang Shi Yi Tong* states: Sweating after intercourse followed by wind strike, coughing with red face, is called internal wind in the *Nei Jing*. Floating-tight pulse uses Xiao Qing Long Tang; sinking-tight pulse uses Zhen Wu Tang.
Newly Washed (Xin Mu): Wu Kun said: Mu means washing the head. Zhang Jingyue said: Alternatively, bathing. Jian An notes: *He Ji Ju Fang* has a condition of head-washing wind. *Zheng Zhi Yao Jue* mentions combing and washing near window cracks, suddenly feeling as if struck by wind, called Eaves Wind (Yan Feng). This also belongs to Head Wind.
Intestinal Wind (Chang Feng): Ma Yun said: Wind lingers inside, becoming intestinal wind. Food digestion is irregular and expelled undigested. Jian An notes: Wu Kun and Zhang Jingyue both consider it a syndrome of intestinal wind bleeding, which is incorrect.
Draining Wind (Xie Feng): Gao Shishi said: Long-standing wind external to the cou li becomes draining wind of macules. Jian An notes: This differs from the discussion in *Essential Golden Cabinet* (Jin Gui Yao Lue) and differs from the draining wind in this chapter; it requires examining the following text. (*Jin Gui* states: When wind and qi struggle, strong wind becomes macules, body itches, itching is draining wind, long-term becomes crusty leprosy.) Zhang Jingyue said: From the above "wind qi follows the Fengfu point upward" to here, there are seven types, explaining "or becomes wind." Hence, the diseases are different, and their names differ.
Without Constant Form Yet Causing Wind Qi (Wu Chang Fang Ran Zhi You Feng Qi Ye): "Ran," *Qianjin Fang* writes "Yan." The Hua edition deletes the five characters starting from "Zhi."
Its Disease Capability (Qi Bing Neng): Zhang Jingyue said: All harms causing disease are called "Neng." Gao said: Disease capability means the organ qi receives evil and manifests as disease in the body. Ma Yun said: "Neng" is the same as "Nai" (endure). Jian An notes: The meaning is detailed in the *Treatise on Disease Capabilities* (Bing Neng Pian).
Ran: Ma, Wu annotate " " as pronounced "Pian." *Guang Ya* states: " " means white. Wang Bing's annotation originates from *Yu Pian*.
During the Day Then Improves (Zhou Ri Ze Cha): Ma Yun said: "Cha" is the same as "Chai" (recover). Wu Kun said: Rising during the day, lung lobes hang down and smooth, so the disease improves. Lying down at night, lung lobes congest and swell, so the disease worsens. Gao said: During the day, yang qi is abundant and overcomes evil, so the disease improves; at night, qi declines, so the disease worsens. Jian An notes: Wang Bing's annotation is correct.
Diagnosis at Above Eyebrows Shows White Color (Zhen Zai Mei Shang Qi Se Bai): Ma Yun said: *Ling Shu: Five Colors Chapter* considers the area between the eyebrows (Que Zhong) as belonging to the Lung. Gao said: The diagnostic area is between the eyebrows and the forehead. Where the color is white, this is the sign. Gao said: Initially stating white, then saying diagnose at above eyebrows showing white color seems repetitive. The so-called white refers to lung qi receiving wind, with organ qi manifesting externally. The so-called diagnosing at above eyebrows showing white refers to the disease colors of the five zang manifesting on the face. Jian An notes: Should follow Gao's annotation. The logic for the other four zang is the same.
Scorched and Cut Off (Jiao Jue): Ma Yun said: Heart receives evil, located centrally, so the ascending and descending of the upper, middle, and lower jiao qi is difficult, seeming blocked. Zhang Jingyue said: Lips and tongue scorched and dry, fluids cut off. Jian An notes: Unclear. Zhang relies on Wang's meaning; tentatively follow him.
Prone to Anger, Frightening, Red Color (Shan Nu Xia Chi Se): *Jia Yi Jing* lacks the character "Xia," writing "Chi Se." Lou Quanshan said: "Xia" is a superfluous character. Gao said: Wood and fire generate each other, so prone to anger and frightening others. Jian An notes: *Zhuangzi: Autumn Floods* states: An owl gets a rotten rat, a 雏 passes by, looks up and says "Xia." Sima Bao said: Angry at its sound, fearing it will take away its own food. Furthermore, among the winds of the five zang involving emotions, only heart and liver are mentioned. For liver, it says "prone to sadness" and also "prone to anger," both are suspicious. For now, retain Wang Bing's annotation.
Diagnose at Mouth (Zhen Zai Kou): Gao edition: "Kou" (mouth) is written as "She" (tongue). Annotation: "She," old editions erroneously wrote "Kou," now corrected.
Sometimes Hates Women (Shi Zeng Nv Zi): Wu Kun said: The Liver Meridian circles the genitalia. When liver qi is harmonious, one delights in beauty and desires women; when liver qi declines, one dislikes beauty and hates women.
Ran: Zhang Jingyue said: Floating and pale appearance. Jian An notes: " " is the same as " ", meaning detailed in *Treatise on Evaluating Heat Diseases*.
Spine Pain (Ji Tong): *Jia Yi Jing*: There is the character "Yao" (waist) before "Ji" (spine).
Its Color : Gao said: Fearing later generations think it is one color, it says Cang, , Ran, Wei Huang. The general idea is the same as the discussion on colors in the *Treatise on Generation of Five Zang*. " " is soot-black.
On the Cheek Muscle (Ji Shang ): Gao edition: "Ji" is written as "HT ". Annotation: "HT ", old editions erroneously wrote "Ji," now corrected. "Ji" refers to cheek flesh. "Ji Shang" refers to the cheekbone (Quan). The cheekbone is governed by the Kidney. Jian An notes: *Shuo Wen* states: "Ji" is cheek flesh. *Treatise on Five Orifices and Five Manifestations* (Wu Yue Wu Shi Pian) states: Kidney disease shows black on the cheeks and forehead. Gao's annotation has basis. However, " " and "Ji" are interchangeable, so " " acts as "Ji" (hunger), " " acts as "Ji" (machine), thus "Ji" does not need to be changed to "HT ".
Stomach Wind (Wei Feng): Jian An notes: This "Stomach Wind" refers to the type of drum distension mentioned in the *Treatise on Abdominal Middle* (Fu Zhong Lun), which is different from the Stomach Wind in *He Ji Ju Fang*'s Stomach Wind Decoction, and different from the Stomach Wind in medical sayings regarding acclimatization. *Sheng Ji Zong Lu* has treatment prescriptions, found in Volume 17.
Losing Clothes Causes Distension (Shi Yi Ze Zhang ): Wu Kun said: Cold and wind assist evil, vessels become more stagnant and coarse, hence now distension. Zhang Jingyue said: Losing clothes allows yangming to receive cold externally, hence distension. Jian An notes: Wang Bing's note of "internal heat" is likely erroneous.
Eating Cold Causes Diarrhea (Shi Han Ze Xie): *Qianjin Fang*: Has the character "Dong" (cavity/driving) before "Xie," which seems plausible.
Diagnose Thin Shape and Large Abdomen (Zhen Xing Shou Er Fu Da): Gao said: Meaning is diagnose shape/color as thin, diagnose abdomen as large, to clarify the principle of diagnosing colors of five zang and shapes of six fu.
One Day Before Wind (Xian Feng Yi Ri): Gao said: Wind is yang qi of heaven, human yang qi corresponds to heavenly wind qi. All yang qi ascends to the head, hence one day before the wind arrives, the disease worsens. Nan Zhaohuang said: As wind is about to emerge, the wind it shelters also emerges, hence one day before, disease worsens. Human qi communicates with heaven. Zhang Jingyue said: Yang nature is early and fast. Arriving first must decline first, hence on the day of the wind, the disease slightly improves. *Sheng Ji Zong Lu* states: Yang qi is named by the swift wind of heaven and earth. Wind moves and transforms via yang; the head is the convergence of all yang, responding to it. Prescriptions are in Volume 15.
Leaking Wind (Lou Feng): *Sheng Ji Zong Lu* states: Eating wine and being struck by wind becomes leaking wind. Symptoms of leaking wind include... Also states: Body heat, flaccidity, sweating like bathing, aversion to wind, shortness of breath, disease name Wine Wind (from *Bing Neng Lun*). Wine nourishes yang. Wine enters the stomach, conflicts with grain qi, heat surges internally, its qi is fierce, escaping with yang qi, making cou li deficient and susceptible to wind, causing much sweating, aversion to wind preventing wearing single clothes. Panting and shortness of breath indicate heat heavier in lungs, lodging in skin/hair. Dry mouth and thirst indicate much sweating and loss of fluids. Flaccidity and inability to work indicate exhaustion of essence/qi, unable to nourish limbs. Called leaking wind because sweat does not stop, like a leaking vessel. If untreated long-term, it turns into consumptive thirst (Xiao Ke). Prescriptions are in Volume 13.
Often Cannot Wear Single Clothes (Chang Bu Ke Dan Yi): Wang Ang said: Much sweat, loose cou li, hence often afraid of cold. Ma Shi's annotation: Interprets as afraid of heat, even wanting to remove single clothes. Wang Ang argues: If afraid of heat, why mention aversion to wind below? Gao Shishi said: Much sweat, exterior deficiency, desire to wear layered clothes, hence often cannot wear single clothes.
Severe Cases Have Body Sweat (Shen Ze Shen Han): Gao edition: "Shen" (body) is written as "Zi" (self). Annotation: "Zi Han" (spontaneous sweating), old editions erroneously wrote "Shen Han," now corrected. "Sweating upon eating" means if the body has no sweat, eating causes sweating. "Severe cases have spontaneous sweating" means if the body already has much sweat, severe cases have spontaneous sweating. "Shen" means much. Jian An notes: No need to change to "spontaneous sweating"; the meaning is clear.
Symptoms of Draining Wind (Xie Feng Zhi Zhuang): Jian An notes: Above text says long wind entering interior becomes intestinal wind and undigested stool; external to cou li becomes draining wind. This section says: Much sweat, sweat leaks onto clothes. This sweating is worse than leaking wind. New corrections changed "internal wind" based on *Qianjin Fang*, which is hard to verify.
Upper Soaking Its Wind (Shang Zi Qi Feng): Wu Kun said: Upper soaking refers to the upper half of the body, sweating heavily as if soaked. Gao: Four characters form one sentence. Annotation: Leaking onto clothes makes body wet, both wet and cold, just like water soaking, with wind, hence called upper soaking its wind. Jian An notes: The four characters are unclear. Perhaps superfluous. ○ Wu Kun said: Here it does not mention brain wind, eye wind, internal wind, intestinal wind, undigested stool because they are lost in ancient texts. It mentions stomach wind, while the above text never mentioned it, also because the above text is lost.