四时酷烈暴悍贼邪风也，为病最甚，残害最剧，古人称疠为恶疾之首，患之变败形质
顽固不知所之。
酷、恶毒也，烈、凶猛也，暴、速也，悍、刚也，皆风之质也。春夏多有旋风，秋令多
有风，冬有严寒，皆煞疠之邪气也。经云∶冬至之日有疾风从东南来者，名曰贼风，最
能伤
人，犯之不可解，俯仰动作不可得矣。按之应手而痛，烙熨则爽，时刻抽掣，击剥疾火，
冲荡气血，轻者结为瘰 ，重者聚为偏枯。若遇热郁抟凝，则变为附骨痈疽。如寒湿凝滞
深入脏腑，久则积成风疠。人皆不知∶阴阳和平，寒暑适时，则疾病不作；若天地变驳，风
湿舛逆，是为不正之气，则人感而病焉。《说文》云∶虫入几中曰风。故风动而虫生，虫无
风而
不育。诸虫皆八九日而化，感八风之邪气而成形也。《灵枢》云∶从东南来者曰弱风，其伤
人也
，内舍于胃，外在肌肉，其气主体重。从正南来者曰大弱风，其伤人也，内舍于心，外在于
脉，其气主热。从正西来者曰刚风，其伤人也，内舍于肺，外在皮毛，其气主燥。从正北来
者曰大刚风，其伤人也，内舍于肾，外在骨与肩背之膂筋，其气主寒。从西南来者曰谋风，
其
伤人也，内舍于脾，外在肢腋，其气主弱。从西北来者曰折风，其伤人也，内舍小肠，外
在手太阳之脉，脉绝则溢，脉闭则结而不通若死，其气主关格痿惫。从东北来者曰凶风
，其伤人也，内舍于大肠，外在两胁肋骨下及肢节，其气主强劲洞泄。从正东来者曰婴儿
风，其伤人也，内舍于肝，外在筋纽，其气主经。乃煞疠之邪气，非时暴悍酷烈之毒；中于
人身，即生诸虫，滋蔓为害。自古圣贤避色如避寇仇，避风如避矢石，鲜有大病。而人不畏
避，妄肆纵欲荒色内虚，恶风乘假而入，故多疾病。黄帝云∶八风之毒，百花犯之无色，
百谷伤之不实，草木触之枯瘁，禽兽中之颠 。水御之狂越，土蓄之崩裂，人中其邪，则成
麻
疠。虫生脏腑，啖肌髓，飧血液，形态丑恶，神思昏迷，遍身疮秽，先儒曰疠，即此候
也
。中古分为风、疠二名，内驻曰风，所感深；外着曰疠，所感浅。风甚于疠，而疠轻于风，
形
气本源则一类也。又曰风入脏腑，久注脉络，数年之后，发于肌表，由渐而变疠，一伤人
即发疮秽，至见败形。故风疾发迟死速，疠病发速死迟，大害皆然。江北燕冀，呼疠为炮
疮，南人拟其名而曰杨梅疮，又曰广东疮。盖闽广间有室女过疠，即生蛲虫，发为恶疮，秽
毒极盛，其气易于传染杀人，因此滋蔓于世，相感而生。
充塞脉络之内，输散分肉之间，荣卫不利，肌腋 ，气聚不通，使血淤不流，筋骨驰
缩，
肤体腐烂，脓秽淋漓，眉须脱落，手足痿痹，趾指堕折，寒热麻痒，或如棰楚如掣，掌
如挛如缚，如拶如夹，瘸瘪肿酸，荼毒疙瘩，百恶对骈，集得之所由，有五充贮而满
也。分肉、腠理也，输、运纳也， 、结滞也， 、胀闷也瘀，凝寒也，弛
、涣
散也，缩、拘急也，秽、污浊也，淋漓、粘污也， 、败脱也，痿、半边罢软不举也，痹、
顽痛也，指、手指也，趾、足指也，麻、不知痛痒也，棰、击刑也，掣、牵绞也，掌以木
为刑床，杰住不容转动也，挛、筋缩也，缚、绳缚也，拶、刑其手指，夹、刑其足踝，此皆
痛而难忍者，言风疠有此异常之恶候也。瘸、手指屈倒，不能执物也，瘪、肌肤枯槁也，肿
高起也，酸、骨节麻痛难动也，疙瘩、颗块也，此言风疠之情势也。足少阳胆，其荣在须；
足少阴肾，其荣在发。冲脉、任脉，为生经之海，谓之血海。其别络上唇口，血气盛则荣于
头面，须华发美。若血气衰则脉络虚耗，不能荣润，故须发颓落也。风入荣卫，关节壅闭，
气血不舒，皮肉不仁，肤腠浮肿虚胀，自觉如坚浓之状，痛痒不知，故曰大麻风。《病源》
曰∶风疠之相感，皆由恶风寒湿、房劳嗜欲、醉饱露卧变驳所成，二者病源无异，患害之由
五条明列于下。
一曰风水阴阳所损
地脉方向、吉凶之理曰风水，星历盈虚曰阴阳。如修筑安葬，竖造开凿，植伐之类，皆
有
年命相问，神煞禁忌，犯于幽冥，测然致病。巫人之本命元辰为害，遍身酸痛，走注痿痹。
金神七煞为害，偏枯，口眼歪斜，半身不遂，软弱痿困。白虎为害浑身块瘰，肿痛臭恶，浓
血淋漓。天罡大煞为害，蛊胀满塞，迷闷瘫痪。八煞将星为害，奔走狂越，逾垣上屋，嗷号
悲笑，无伦暴恶，持刀斗勇。五土猖鬼为害，噤晕昏迷，腹大肢软，痈疽疫疠。太岁月将时
日星辰为害，变异不测，无所防禁，俗之风水、阴阳所损，不可医治，其谬之甚!夫阴阳
神
煞，不可渎其无而辟慢之，亦不可信其有而谄媚之，皆惑于偏也。且妖邪之祟，若触犯于人
，不过一时之间，岂有终身随而为祸之理?亦因人气血不正，受其邪气而病生焉。若调其气
血，
清其思虑，则神正而复元，使邪气渐消而安矣。故云燮理阴阳以和元气，大道君子也。医家
十
三科之内亦有祝由一科以符水咒诀禳辟邪魅妖氛，而归揖正气。巢元方云∶脉遽迟伏，或如
鸡喙，或去或来，此邪物也。若脉来微弱，绵绵迟伏，不知度数，而颜色不变，此邪病也。
若脉来乍大乍小，乍短乍长，为祸脉也。若脉两手浮泛细微绵绵不可知者，但阴脉亦细，此
为阴跷阳跷之脉也。其家会有患风病死者，乃若恍忽亡人为祸也。若脉洪大弱者，社祟也。
若脉来沉沉而涩，或四肢重，土祟也。若脉来如飘风，从阴趋阳，风邪也。若脉一来调、一
来速鬼邪也。若脉有表无里，邪祟为害也。以寸为表脉，以关为里脉，有表无里者，乃两头
有而关中无也，曰隔绝不至之脉也。若尺脉上半不至关为阴绝，寸脉下半不至关为阳绝。故
曰阴绝而阳微，死而不治，此名妖怪之脉，乃气血神思受邪而见于脉也。然皆虚妄之谈，亦
《巢氏病源》并诸典籍考究者，姑书之以补不足之论。
二曰源流传染所袭
人禀父母精血而成形，受天地造化而为用，故触天地不和之气则病焉。若父母素患恶疾
，必精血有毒，交感于胚胎，传至于儿女。凡风劳病患，皆有恶虫于脏腑，代相禀受，传染
源流，故曰传尸须于幼年未曾发病之先，预常服药，使蛲虫内死，不得长养，滋蔓延育为害
。若至长大婚配，耗散精神，亏损气血，病作而难治矣。今人焉肯于未病之先，延医调治哉
!故使病剧无疗，临危措手，咎在微时不治之故。若其人未染恶疾之时，所生儿女必无传疰
。若既生恶疾之后，所生儿女，定难免之。先君谕之曰∶吴中有一富翁，患疠病，吾治愈，
久生一女，适人不久，其夫
染大风，其妻终身无恙，而毒瓦斯遗疰于夫，实大异也。又有一人风病而死，其妻无病，再适
于人，其后夫即患前夫之疾无异，数年而死。其毒不遗于妻，而妇人受毒在脏腑，于交感之
中
，移疰男子以受害。想其毒初在交感淫欲中来，原在交感淫欲中去，可不畏哉!又有一人风
疠而死，生三子一女，皆患风而死，又有一风病患之女无恙，适于人生一子，幼即患风
者。不传于女，而传于甥也。古云∶世有恶疾不娶，信可警哉!又有一徽商，三代痨病而死
，
第四代之子于髫龀时，即随母舅往两广为商，并不回家，其父在家劳瘵，既死之后半月，其
劳虫飞至广内，到其子店中，其子偶出赴席其虫迳入房门上锁内，有一老仆窃见此虫，即以
物塞其锁门，急报主人忙将湿泥浓固锁上，连门 撬下，烈火焚之，木皆成灰，锁已迸开，
其虫犹活，取出捣烂 之，后方免祸。其传尸之恶如此，宜预防之。姑录以告将来君子。
三曰气秽蛊疰所犯
他人之毒，传之此人曰疰，因其秽恶之气触感而成也。若人血气虚，脾胃弱，偶遇恶疾
之人，
闻其污气，或对语言，而病患口内之毒瓦斯，冲于无病患之口鼻，直入五内，则发为病。又如
恶疾人登厕之后，而虚弱人或空腹人随相继而圊，则病患泄下秽毒之气未散冲上，从无病
人口鼻，直入于脏腑。其如清晨未饮食之时，犯之祸不旋踵，百难逃一。如汗气相传、痢疫
相
染者，亦一类也。闽广之间，造成蛇蛊、符水、魇痈之毒，最能害人。有患恶疾之人乍死，
毒虫
皆从七孔中出，一遇生人，则飞蠹潜伏为害。昔人从古墓经行，内葬恶疾之人，已久死骸
腐
化，其虫疰人，发为大疠而死。故有九疰之说，皆由体虚而受飞蠹传尸之毒，或风寒暑湿之
邪客于荣卫，注于经络，阴阳失守，随气游行，而成大害∶一曰风疰，乃人死三年之外，神
魂
化作飞尘，着人成病，皮肉掣振，游变不定，一年之后，毛发落，颈项痛，骨立肉解，目痛
鼻酸，齿蚀，发为蚝风则顽痹，或如蚝螫，或痒或痛。二曰寒疰，心腹满闷，懊痛呕沫，三
年之
后，大便出血，青白色，腰脊强，发为绝风，则不觉绝倒。三曰气疰，如失神机，妄言谵语
，百
日之后，体重乍来乍去，一年之后，体满，失颜色，二年之后，变吐作虫难治，发为颠风
则披发狂走，打破器物，或发狂风则嗷干语哭。四曰生疰，心胁转痛无常，三日后，体痛
移易，牵掣冲绞心胁，一年颜赤目红，二年吐逆不利，变虫难治，发为列风则身生疮，
眉毛脱落。若发罩风则举身战动，或口鼻 斜。五曰凉疰，心下乍热乍寒，一年四肢重，
喜卧，噫酸，体浮肿，皮肉黑瘦，生 目黄，爪甲唇青，发为害风则口噤面 ，肢软。六曰
酒疰，
体气重，热气从胸胁上下，无处不痛，一年四肢重，喜卧，善哕噫，体酸面浮肿，往来不
时
，发变大风则脑肉裂，目系痛，恶闻人声。七曰食疰，心下 (音报)痛，懊 彻背，一年
羸瘦，皮肿体黑，从脚而起，脐内时常绞痛，发为水风，啖食眠卧汗出。八曰水疰，手足肿
，百日体黄发落，两目失明，一年难治，三年身大水盛，生虫不治，发为湿风则头痛欲却
中，发为柔风则手足眼鼻游肿。九曰尸疰，体痛牵掣非常，肉白血 (音 )，喉如吞物，发
为汗风则骨节痛强。此九疰之病，乃癞风毒之根，华佗、东垣诸先圣皆论之，惟巢元方最
详，故纂着于卷帙。
四曰保养失度所发
忍饥劳役，醉饱入房，纵欲毒怒忧愁思虑，妄想贪嗜，邪毒蕴积，秽浊外荡
，乐佚
内耗真元，以致火热之邪冲激脏腑。凡烙肉、生菜、怪味之物，入腹皆变为虫。水土不服，
沙
冰岚瘴，皆为留毒，久而不散，积成麻疠发则变形。养生禁忌云∶醉卧露湿，必生癞疾
又云鱼无腮者，食之五日生癞。夫人为万物之灵，生于天地之间，宜惜身命，保养元神，
永延长命，古之圣贤，以道德奉天寿，至百岁为常；后世之人，以六欲七情为事，故多夭折
殇殂，忤违天地赋生大恩矣。巢氏云∶凡病四百四种，总而言之，不出五种风毒所成∶一曰
黄风，二曰青风，三曰赤风，四曰白风。五曰黑风人身中有八万尸虫，共成人身，若无八
万虫，人身不成不立复有诸恶病横诸风生害人。身所谓有五种风生五种虫，皆能害人
黑风生黑虫，黄风生黄虫余皆仿此。此五种恶气生五种毒虫，害于人身名，曰疾风入
于五脏，蚀人脏气其虫无数，在人身中食骨髓，来去无碍。若食人肝，眉睫堕落；食人肺
，鼻梁崩倒；食人脾，语声变散或哑；食人肾，耳鸣啾啾沿生疮，或如雷声；食人心，
膝虚肿，足底穿烂，难治。夫心乃君主之位，不受邪触，故应死。其脉来徐去疾，上虚下实
，是其候也。
五曰感冒积郁所生
风寒暑湿燥火之气，为天地之六淫，若不避忌，感其郁蒸，或逞勇悍，乘汗渡河，踏冰
履霜
，醉饱当风，房劳入水，露卧湿席，或时炎暑，喜卧藤竹，漆床凉蕈，柳木台几，湿冷之气
，
逢迎汗液，入于肌肤，邪毒渐深，克剥荣卫初起麻木久变尸虫。蠹啮肌体，则风癞生焉
。皆人自轻身命，纵性妄为，轻犯天地阴阳，五运六气，积成大病。不惟煞疠之气宜避，即
四
时敷和之气，亦宜谨守。若纵房劳，气血弱而复犯之，即发为害。巢氏云∶汗出入水，冷透
肌体，或饮酒而卧湿地，或当风坐卧树下，及湿草上，或身痒搔之，以乘疾风迅泾，渐生疮
，经年不瘥，即变风癞。病机云∶八方氤氲，鼓邪害人，若客经络，久而不去，与血气相击
，
则荣卫不和，湿邪散溢，面色败，皮肤伤鼻柱坏，须眉落。八风者西北干方，尊之曰老
公，乃干称父之意也，名曰金风。一曰黑风，二曰旋风，三曰风。其发病之由，奄奄忽，忽
不觉得之，七年后眉毛堕落。东北艮为少男，名曰石风。一曰春风，二曰游风，三曰乳风
。遇中此风，体顽肉坚，斑白如癞，十年后眉毛堕落。正东为震长男，名曰青风。一曰终风
，二曰冲风，三曰行龙风。若中此风，手足生疮，来去有时， 朝发，夕发五年后眉毛堕落
风，是四季中猛烈、暴戾、伤害人体的邪气，致病最为严重，残害人体也最剧烈。古人称麻风为“恶疾”之首，患病后会导致形体败坏，顽固难治，不知其归宿何在。
“酷”，指恶毒；“烈”，指凶猛；“暴”，指急速；“悍”，指刚强。这些都是风的本质属性。春夏季节常有旋风，秋季多风，冬季有严寒，这些都是杀伤麻风邪气的因素。医经记载：冬至那天如果有从东南方向吹来的疾风，称为“贼风”，最能伤人，一旦触犯便难以解除，导致身体俯仰动作困难。按压患处会感到疼痛，用热敷熨烫则感觉舒适，但片刻后又出现抽搐牵引，击打剥脱病火，冲荡气血，轻者结为瘰疬，重者聚成偏枯（半身不遂）。如果遇到热邪郁结凝聚，则会变为附骨痈疽。如果寒湿凝滞深入脏腑，久而久之积聚成为风癞（麻风）。人们都不知晓：如果阴阳平和，寒暑适时，疾病就不会发生；如果天地气候反常，风湿逆乱，这就是不正之气，人感受了就会生病。《说文解字》说：虫子进入几案缝隙中叫作“风”。所以风动则虫生，没有风虫就无法孕育。各种虫子都在八九天内化形，是感受八风邪气而成形的。《灵枢经》说：从东南方吹来的风叫“弱风”，它伤人时，内侵于胃，外在于肌肉，其气主要导致身体沉重。从正南方吹来的风叫“大弱风”，它伤人时，内侵于心，外在于脉，其气主热。从正西方吹来的风叫“刚风”，它伤人时，内侵于肺，外在皮毛，其气主燥。从正北方吹来的风叫“大刚风”，它伤人时，内侵于肾，外在骨骼和肩背的膂筋，其气主寒。从西南方吹来的风叫“谋风”，它伤人时，内侵于脾，外在肢腋，其气主弱。从西北方吹来的风叫“折风”，它伤人时，内侵于小肠，外在手太阳经脉，脉绝则血溢，脉闭则凝结不通甚至死亡，其气主关格（上下不通）和痿惫。从东北方吹来的风叫“凶风”，它伤人时，内侵于大肠，外在两胁肋骨下及肢节，其气主强劲和洞泄（腹泻如水）。从正东方吹来的风叫“婴儿风”，它伤人时，内侵于肝，外在筋纽，其气主经。这些是杀伤麻风的邪气，如果不是在正常时节出现的这种暴悍酷烈的毒气，侵入人身，就会生出各种虫子，蔓延为害。自古以来的圣贤躲避女色如同躲避仇敌，躲避风邪如同躲避箭石，很少患大病。而人们不畏惧躲避，妄自放纵欲望，荒淫色欲导致体内空虚，恶风趁机侵入，所以多生病。黄帝说：八风的毒气，百花遇到它失去颜色，百谷受到它果实不实，草木触碰到它枯萎憔悴，禽兽被它击中发狂，水遇到它泛滥，土遇到它崩裂，人中了它的邪气，就形成麻风。虫子生在脏腑，啃食肌肉骨髓，吸食血液，形态丑陋，神志昏迷，全身疮疡污秽。先儒说“疠”，就是这个症状。中古时期分为“风”、“疠”两个名称，病邪深驻体内的叫“风”，所感较深；病邪附着体表的叫“疠”，所感较浅。风比疠重，而疠比风轻，但在形气本源上是一类的。又说风邪进入脏腑，久注脉络，几年之后，发作于肌表，逐渐转变为疠，一伤人就会发作疮疡污秽，直到见到形体败坏。所以风疾发病慢而死得快，疠病发病快而死得慢，两者的危害都是一样的。江北燕冀地区，称麻风为“炮疮”，南方人模仿其名称为“杨梅疮”，又称“广东疮”。大概闽广之间有女子感染麻风，就会生出蛲虫，发作成恶疮，秽毒极盛，其气容易传染杀人，因此滋蔓于世，相互感应而生。
风邪充塞脉络之内，输散于分肉之间，营卫运行不利，肌腋部位胀闷，气聚不通，使血液淤滞不流，筋骨松弛或收缩，皮肤肉体腐烂，脓液污秽淋漓，眉毛胡须脱落，手足痿痹，脚趾手指堕折，寒热麻木瘙痒，或者像被棍棒打击，像被牵拉，手掌像痉挛像被捆绑，像被拶夹，瘸腿瘪脚肿胀酸痛，痛苦如疙瘩，各种恶症并列，聚集的原因，是因为有五种充贮充满所致。分肉、腠理，输，指运纳，结滞，胀闷，瘀，指凝寒，弛，指涣散，缩，指拘急，秽，指污浊，淋漓，指粘污，败脱，痿，指半边瘫软不能举起，痹，指顽痛，指，指手指，趾，指足指，麻，指不知痛痒，棰，指击刑，掣，指牵绞，掌，以木为刑床，杰住不容转动，挛，指筋缩，缚，指绳缚，拶，指刑其手指，夹，指刑其足踝，这些都是痛而难忍的症状，是说风癞有此异常的恶候。瘸，手指屈倒，不能拿东西，瘪，肌肤枯槁，肿，高起，酸，骨节麻痛难动，疙瘩，颗块，这是说风癞的情势。足少阳胆经，其荣华表现在胡须；足少阴肾经，其荣华表现在头发。冲脉、任脉，是生经之海，称为血海。它们的别络上行至唇口，血气旺盛则荣华于头面，胡须光亮头发美丽。如果血气衰弱，则脉络虚耗，不能荣润，所以胡须头发颓落。风邪侵入营卫，关节壅闭，气血不畅，皮肉麻木，肤腠浮肿虚胀，自觉像坚硬的脓状，痛痒不知，所以叫做大麻风。《诸病源候论》说：风癞的相互感染，都是由厌恶风寒湿、房劳嗜欲、醉饱露卧、气候反常所造成的，这两者的病源没有不同，患害的原因五条明确列在下面。
一是风水阴阳所损。地脉方向、吉凶的道理叫风水，星历盈亏叫阴阳。比如修筑安葬、竖造开凿、种植砍伐之类，都有年命相问，神煞禁忌，触犯幽冥，茫然致病。巫人的本命元辰为害，遍身酸痛，走注痿痹。金神七煞为害，偏枯，口眼歪斜，半身不遂，软弱痿困。白虎为害浑身块瘰，肿痛臭恶，脓血淋漓。天罡大煞为害，蛊胀满塞，迷闷瘫痪。八煞将星为害，奔走狂越，逾垣上屋，嗷号悲笑，无伦暴恶，持刀斗勇。五土猖鬼为害，噤晕昏迷，腹大肢软，痈疽疫疠。太岁月将时日星辰为害，变异不测，无所防禁，世俗的风水、阴阳所损，不可医治，这错误太甚了！对于阴阳神煞，既不能轻率地认为没有而傲慢忽视，也不能相信它有而谄媚顺从，这都是被偏见迷惑。况且妖邪的祟扰，如果触犯于人，不过是一时之间，哪有终身跟随而为祸的道理？也是因为人气血不正，受其邪气而生病。如果调理其气血，清静其思虑，那么神正而复元，使邪气渐消而安宁。所以说燮理阴阳以调和元气，是大道的君子所为。医家十三科之内也有祝由一科，用符水咒诀禳辟邪魅妖氛，而归揖正气。巢元方说：脉搏突然迟伏，或像鸡喙，或去或来，这是邪物。如果脉来微弱，绵绵迟伏，不知度数，而颜色不变，这是邪病。如果脉来乍大乍小，乍短乍长，为祸脉。如果脉两手浮泛细微绵绵不可知者，但阴脉也细，这是阴跷阳跷之脉。其家中会有患风病死者，乃是恍惚亡人为祸。如果脉洪大弱者，社祟也。如果脉来沉沉而涩，或四肢重，土祟也。如果脉来如飘风，从阴趋阳，风邪也。如果脉一来调、一来速，鬼邪也。如果脉有表无里，邪祟为害也。以寸为表脉，以关为里脉，有表无里者，乃两头有而关中无也，曰隔绝不至之脉也。如果尺脉上半不至关为阴绝，寸脉下半不至关为阳绝。所以说阴绝而阳微，死而不治，这叫妖怪之脉，是气血神思受邪而见于脉象。然而这些都是虚妄之谈，也是《巢氏病源》并诸典籍考究过的，姑且记录下来以补充不足的论述。
二是源流传染所袭。人禀受父母精血而成形，受天地造化而为用，所以触碰到天地不和之气就会生病。如果父母素患恶疾，必然精血有毒，交感于胚胎，传至于儿女。凡是风劳病患，都有恶虫在脏腑，代代相传，传染源流，所以叫传尸。必须在幼年未曾发病之前，预先常服药，使蛲虫在内死亡，不得长养，滋蔓延育为害。如果到了长大婚配，耗散精神，亏损气血，病发作就难治了。现在的人怎么肯在未病之前，延请医生调治呢！所以使病情加剧无法治疗，临危措手不及，过错在于微小之时不治的缘故。如果这个人未染恶疾之时，所生的儿女必然不会传染。如果既生了恶疾之后，所生的儿女，定难免此病。先父教导我说：吴中有一个富翁，患麻风病，我治愈了，很久生了一个女儿，嫁人不久，她的丈夫感染了大风病，她妻子终身无恙，而毒瓦斯遗注于丈夫，实在很奇异。又有一个人因风病而死，他的妻子没病，再嫁给别人，后来的丈夫即患前夫的病无异，几年后死去。毒气不遗留于妻子，而妇人受毒在脏腑，在交感之中，移注男子使其受害。想那毒气初在交感淫欲中来，原在交感淫欲中去，能不害怕吗！又有一个人因风癞而死，生了三子一女，都患风病而死，又有一个风病患的女儿无恙，嫁人生了一子，幼年就患风病。不传给女儿，而传给外甥。古话说：世上有恶疾不娶，确实可以警醒啊！又有一个徽商，三代因痨病而死，第四代的儿子在童年时，就随母舅去两广为商，并不回家，他父亲在家劳瘵，死后半月，那劳虫飞到广西，到他儿子店中，他儿子偶然出去赴宴，那虫径入房门锁内，有一个老仆窃见此虫，就用东西塞住锁门，急忙报告主人，忙将湿泥浓固锁上，连门撬下，烈火焚烧，木头都成灰，锁已迸开，那虫还活着，取出捣烂处理之，后方免祸。那传尸的恶毒如此，应该预防。姑且记录以告知将来的君子。
三是气秽蛊疰所犯。他人的毒气，传给此人叫疰，因其秽恶之气触感而成。如果人气血虚，脾胃弱，偶尔遇到恶疾之人，闻到污气，或对语言，而病患口内的毒瓦斯，冲向无病患的口鼻，直入五脏六腑，就发病。又如恶疾人登厕之后，虚弱人或空腹人随后相继上厕所，则病患泄下的秽毒之气未散冲上，从无病人口鼻，直入脏腑。如果在清晨未饮食之时，犯之灾祸不远，百难逃一。如汗气相传、痢疫相染者，也是一类。闽广之间，造成蛇蛊、符水、魇痈之毒，最能害人。有患恶疾之人刚死，毒虫皆从七窍中出，一遇生人，则飞蠹潜伏为害。昔人从古墓经过，内葬恶疾之人，已久死骸腐化，其虫疰人，发为大疠而死。所以有九疰之说，都是由体虚而受飞蠹传尸之毒，或风寒暑湿之邪客于营卫，注于经络，阴阳失守，随气游行，而成大害：一曰风疰，是人死三年之外，神魂化作飞尘，着人成病，皮肉掣振，游变不定，一年之后，毛发落，颈项痛，骨立肉解，目痛鼻酸，齿蚀，发为蚝风则顽痹，或如蚝螫，或痒或痛。二曰寒疰，心腹满闷，懊痛呕沫，三年之后，大便出血，青白色，腰脊强，发为绝风，则不觉绝倒。三曰气疰，如失神机，妄言谵语，百日之后，体重乍来乍去，一年之后，体满，失颜色，二年之后，变吐作虫难治，发为颠风则披发狂走，打破器物，或发狂风则嗷干语哭。四曰生疰，心胁转痛无常，三日后，体痛移易，牵掣冲绞心胁，一年颜赤目红，二年吐逆不利，变虫难治，发为列风则身生疮，眉毛脱落。若发罩风则举身战动，或口鼻歪斜。五曰凉疰，心下乍热乍寒，一年四肢重，喜卧，噫酸，体浮肿，皮肉黑瘦，生黄目黄，爪甲唇青，发为害风则口噤面瘫，肢软。六曰酒疰，体气重，热气从胸胁上下，无处不痛，一年四肢重，喜卧，善哕噫，体酸面浮肿，往来不时，发变大风则脑肉裂，目系痛，恶闻人声。七曰食疰，心下报痛，懊恼彻背，一年羸瘦，皮肿体黑，从脚而起，脐内时常绞痛，发为水风，啖食眠卧汗出。八曰水疰，手足肿，百日体黄发落，两目失明，一年难治，三年身大水盛，生虫不治，发为湿风则头痛欲却中，发为柔风则手足眼鼻游肿。九曰尸疰，体痛牵掣非常，肉白血白，喉如吞物，发为汗风则骨节痛强。这九疰的病，是癞风毒的根本，华佗、东垣等先圣都论述过，只有巢元方最详细，所以编纂在卷帙中。
四是保养失度所发。忍饥劳役，醉饱入房，纵欲毒怒忧愁思虑，妄想贪嗜，邪毒蕴积，秽浊外荡，乐佚内耗真元，以致火热之邪冲激脏腑。凡是烙肉、生菜、怪味之物，入腹都变为虫。水土不服，沙冰岚瘴，都为留毒，久而不散，积成麻疠，发作变形。养生禁忌说：醉卧露湿，必生癞疾。又说鱼无腮者，食之五日生癞。夫人为万物之灵，生于天地之间，宜惜身命，保养元神，永延长命，古代的圣贤，以道德奉天寿，至百岁为常；后世之人，以六欲七情为事，所以多夭折殇殂，违背天地赋生大恩了。巢氏说：凡病四百四种，总而言之，不出五种风毒所成：一曰黄风，二曰青风，三曰赤风，四曰白风。五曰黑风。人身中有八万尸虫，共成人身，若无八万虫，人身不成不立复有诸恶病横诸风生害人。身所谓有五种风生五种虫，皆能害人。黑风生黑虫，黄风生黄虫，余皆仿此。这五种恶气生五种毒虫，害于人身名，曰疾风入于五脏，蚀人脏气其虫无数，在人身中食骨髓，来去无碍。若食人肝，眉睫堕落；食人肺，鼻梁崩倒；食人脾，语声变散或哑；食人肾，耳鸣啾啾沿生疮，或如雷声；食人心，膝虚肿，足底穿烂，难治。夫心乃君主之位，不受邪触，故应死。其脉来徐去疾，上虚下实，是其候也。
五是感冒积郁所生。风寒暑湿燥火之气，为天地之六淫，若不避忌，感其郁蒸，或逞勇悍，乘汗渡河，踏冰履霜，醉饱当风，房劳入水，露卧湿席，或时炎暑，喜卧藤竹，漆床凉蕈，柳木台几，湿冷之气，逢迎汗液，入于肌肤，邪毒渐深，克剥营卫，初起麻木，久变尸虫。蠹啮肌体，则风癞生焉。皆人自轻身命，纵性妄为，轻犯天地阴阳，五运六气，积成大病。不惟煞疠之气宜避，即四时敷和之气，亦宜谨守。若纵房劳，气血弱而复犯之，即发为害。巢氏说：汗出入水，冷透肌体，或饮酒而卧湿地，或当风坐卧树下，及湿草上，或身痒搔之，以乘疾风迅泾，渐生疮，经年不瘥，即变风癞。病机说：八方氤氲，鼓邪害人，若客经络，久而不去，与血气相击，则营卫不和，湿邪散溢，面色败，皮肤伤鼻柱坏，须眉落。八风者西北干方，尊之曰老公，乃干称父之意也，名曰金风。一曰黑风，二曰旋风，三曰风。其发病之由，奄奄忽忽，忽不觉得之，七年后眉毛堕落。东北艮为少男，名曰石风。一曰春风，二曰游风，三曰乳风。遇中此风，体顽肉坚，斑白如癞，十年后眉毛堕落。正东为震长男，名曰青风。一曰终风，二曰冲风，三曰行龙风。若中此风，手足生疮，来去有时，朝发，夕发五年后眉毛堕落。
Wind is a fierce, violent, and harmful pathogenic factor in the four seasons. It causes the most severe diseases and inflicts the most drastic damage to the human body. The ancients referred to leprosy (Leprosy) as the "head of evil diseases." Once contracted, it leads to disfigurement and stubbornness, making its outcome unpredictable.
"Ku" (Cool/Severe) refers to malice; "Lie" (Fierce) refers to ferocity; "Bao" (Violent) refers to speed; "Han" (Rough) refers to rigidity. These are all intrinsic qualities of wind. In spring and summer, whirlwinds are common; autumn is windy; winter brings severe cold. All these are pathogenic factors that can kill or induce leprosy-like conditions. The classics state: On the day of the Winter Solstice, if a violent wind blows from the southeast, it is called "Thief Wind" (Zei Feng). It is most damaging to humans; once contracted, it cannot be easily resolved, rendering the patient unable to bend or move freely. Pressing on the affected area causes pain, while hot compresses provide relief, but twitching and pulling sensations return shortly after. This pathogen strikes and strips away pathological heat, agitating Qi and Blood. Mild cases may result in scrofula (Luoli), while severe cases may lead to hemiplegia (Piangu). If heat pathogen stagnates and condenses, it transforms into bone-abscess carbuncles (Fugu Yongju). If cold-dampness stagnates and penetrates deeply into the Zang-Fu organs, it accumulates over time to form wind-leprosy (Fengli). People generally do not realize that when Yin and Yang are in harmony and seasonal changes are appropriate, diseases do not arise. However, if heaven and earth become chaotic, with damp-wind counterflow, this constitutes abnormal Qi. When humans contract it, illness ensues. *Shuowen Jiezi* states: "Insects entering cracks are called 'Wind'." Thus, where wind moves, insects are born; without wind, insects cannot breed. Various insects transform within eight or nine days, taking shape by contracting the pathogenic Qi of the Eight Winds. *Lingshu* states: Wind blowing from the southeast is called "Weak Wind" (Ruofeng). It injures humans by lodging internally in the Stomach and externally in the muscles, primarily causing heaviness of the body. Wind from due south is called "Great Weak Wind" (Daruofeng). It lodges internally in the Heart and externally in the vessels, primarily causing heat. Wind from due west is called "Rigid Wind" (Gangfeng). It lodges internally in the Lungs and externally in the skin and hair, primarily causing dryness. Wind from due north is called "Great Rigid Wind" (Dagangfeng). It lodges internally in the Kidneys and externally in the bones and the tendons of the shoulder and back (Lvjin), primarily causing cold. Wind from the southwest is called "Plotting Wind" (Moufeng). It lodges internally in the Spleen and externally in the limbs and axillae, primarily causing weakness. Wind from the northwest is called "Breaking Wind" (Zhefeng). It lodges internally in the Small Intestine and externally in the Hand Taiyang vessel. If the vessel is severed, blood overflows; if blocked, it congeals and fails to circulate, potentially leading to death. Its Qi governs obstruction (Geguan) and emaciation/fatigue. Wind from the northeast is called "Auspicious Wind" (Xiongfeng - *Note: Context implies malevolent/harmful despite literal translation*). It lodges internally in the Large Intestine and externally in the lower ribs and joints, primarily causing strong qi and profuse diarrhea. Wind from due east is called "Infant Wind" (Yinger Feng). It lodges internally in the Liver and externally in the tendon connections, primarily affecting the meridians. These are pathogenic factors that kill leprosy-causing agents; if such violent, harsh, and toxic winds occur out of season and invade the human body, they generate various insects, spreading harm. Since ancient times, sages have avoided sexual indulgence as they would avoid enemies, and avoided wind as they would avoid arrows and stones, thus rarely suffering major illnesses. However, people do not fear avoidance, recklessly indulging in desires, leading to internal emptiness. Evil wind takes advantage of this void to enter, causing much disease. The Yellow Emperor said: The toxicity of the Eight Winds causes flowers to lose their color, grains to bear imperfect fruit, plants to wither, and animals to go mad. Water overflows, earth collapses, and humans contracting this pathogen develop leprosy (Mali). Insects grow in the Zang-Fu organs, devouring muscle and marrow, consuming blood and fluids. Their forms are ugly, consciousness becomes confused, and the whole body becomes covered in foul sores. Early Confucian scholars stated that "Li" (Leprosy) refers to this condition. In the middle antiquity, it was divided into two names: "Feng" (Wind) and "Li" (Leprosy). When the pathogen resides deeply inside, it is called "Feng"; when it attaches superficially to the exterior, it is called "Li." Feng is more severe than Li, while Li is milder than Feng, yet their fundamental origin in Form and Qi is the same. Furthermore, if wind pathogen enters the Zang-Fu and lingers in the collaterals for years, it eventually manifests on the muscle surface, gradually transforming into Li. Upon infecting a person, it immediately produces foul sores, leading to physical decay. Therefore, wind diseases manifest slowly but kill quickly, while li diseases manifest quickly but kill slowly; both are highly detrimental. In the Yanji region north of the Yangtze, leprosy is called "Pao Chuang" (Cannon Sore). Southerners mimic this name calling it "Yangmei Chuang" (Bayberry Sore) or "Guangdong Chuang." It is believed that in Fujian and Guangdong, if a woman contracts leprosy, she generates pinworms (Naochong), which erupt as malignant sores. The filth and toxicity are extreme, and the Qi is highly contagious and lethal, spreading through society via mutual infection.
The pathogen fills the interior of the collaterals and disperses between the muscle layers. Ying and Wei (Nutritive and Defensive Qi) fail to circulate smoothly. Swelling and stagnation occur in the muscle axillae, Qi gathers and does not flow, causing blood stasis. Tendons and bones either relax or contract. Skin and flesh rot, with pus and filth dripping continuously. Eyebrows and beard fall out. Hands and feet become flaccid and numb. Toes and fingers may drop off or break. Chills, fever, numbness, and itching occur. Sensations may resemble being beaten by a club or pulled by hooks. Palms may feel spasmodic or bound, as if squeezed or clamped. Limbs may become crooked, shriveled, swollen, sore, or painful like knots. Various evils cluster together. The reason for this accumulation lies in five types of excessive storage and fullness. "Fenrou" (Muscle layers) and "Coulí" (Intercellular spaces); "Shu" refers to transport and intake; "Jie zhi" refers to knotting and stagnation; "Zhang men" refers to distension and oppression; "Yu" refers to coagulated cold; "Chi" refers to dispersion; "Suo" refers to spasm and tension; "Hui" refers to filth; "Linli" refers to stickiness and pollution; "Bai tuo" refers to decay and falling off; "Wei" refers to half-body paralysis and inability to lift; "Bi" refers to numbness and pain; "Zhi" refers to fingers; "Zhi" refers to toes; "Ma" refers to loss of pain and itch sensation; "Chui" refers to beating punishment; "Che" refers to pulling and twisting; "Zhang" refers to a wooden torture bed preventing movement; "Luan" refers to tendon contraction; "Fu" refers to rope binding; "Za" refers to torturing fingers; "Jia" refers to torturing ankles. These are all intolerable pains, indicating the abnormal and malignant symptoms of wind-leprosy. "Que" refers to curled fingers unable to grasp objects; "Bie" refers to withered skin and flesh; "Zhong" refers to swelling and elevation; "Suan" refers to soreness and difficulty moving joints; "Geda" refers to nodules. This describes the nature and situation of wind-leprosy. The Foot-Shaoyang Gallbladder Meridian manifests in the beard; the Foot-Shaoyin Kidney Meridian manifests in the hair. The Chong Mai and Ren Mai are the seas of menstruation and generation, known as the Sea of Blood. Their collateral branches ascend to the lips and mouth. When Qi and Blood are abundant, they nourish the head and face, resulting in lustrous beards and beautiful hair. When Qi and Blood decline, the collaterals become depleted and cannot nourish, leading to the falling of beard and hair. Wind pathogen invades Ying and Wei, blocking the joints. Qi and Blood fail to circulate freely. Skin and flesh become insensible. Skin pores swell and puff up. The patient feels hardness like thick pus, with no sensation of pain or itch. This is called "Da Ma Feng" (Great Leprosy). *Zhubing Yuanhou Lun* states: The transmission of wind-leprosy arises from aversion to wind-cold-dampness, sexual exhaustion, gluttony, sleeping exposed to elements, and climatic anomalies. The sources of these two conditions are identical. The five causes of harm are listed below.
First, Damage from Fengshui and Yin-Yang. The principles of land vein directions and auspiciousness/misfortune are called Fengshui. The waxing and waning of stars and calendars are called Yin-Yang. Activities such as construction, burial, excavation, planting, and felling involve inquiries into life spans and taboos of deities and evil spirits. Offending the netherworld leads to mysterious illnesses. Harm from one's own natal destiny causes widespread body ache, wandering pain, and flaccid paralysis. Harm from Metal Gods and Seven Killings causes hemiplegia, facial deviation, and weakness. Harm from White Tiger causes lumps and scrofula throughout the body, with swelling, pain, foul odor, and purulent bleeding. Harm from Tiangang Great Sha causes abdominal distension, blockage, confusion, and paralysis. Harm from the Eight Killings General Star causes frantic running, climbing walls and roofs, howling, laughing sadly, unruly violence, and fighting with knives. Harm from Five Earth Rebellious Ghosts causes jaw locking, dizziness, coma, large abdomen, soft limbs, carbuncles, and epidemics. Harm from Tai Sui, Month Generals, Days, Hours, Stars, and Suns causes unpredictable mutations and lack of prevention. Secular beliefs in Fengshui and Yin-Yang damage being incurable are extremely erroneous! One should neither dismiss Yin-Yang and divine spirits as non-existent nor worship them excessively; both are biases. Demonic influences affect people only temporarily; there is no logic for lifelong haunting. Illness arises because human Qi and Blood are irregular, allowing pathogenic Qi to cause disease. By regulating Qi and Blood and clarifying thoughts, spirit returns to correctness, and pathogenic Qi dissipates peacefully. Thus, harmonizing Yin and Yang to support primal Qi is the way of the great gentleman. Among the thirteen medical departments, there is also the Department of Zhuyou (Incantation), using talismans, water, spells, and incantations to exorcise demons and restore righteous Qi. Chao Yuanfang stated: A pulse that suddenly slows and sinks, or resembles a chicken beak, or comes and goes erratically, indicates an evil entity. A weak, continuous, slow, and sinking pulse with unchanged complexion indicates a pathological condition. A pulse that fluctuates in size and length indicates a disastrous pulse. A floating, fine, continuous, and indistinct pulse in both hands, especially if the Yin pulses are also thin, indicates the Yin and Yang Qiao vessels. If family members died of wind disease, it may be the work of a wandering soul. A large and weak pulse indicates social spirits. A deep, choppy pulse or heavy limbs indicate earth spirits. A pulsation like drifting wind moving from Yin to Yang indicates wind pathogen. A pulse alternating between regular and rapid indicates ghostly evil. A pulse present at the surface but absent at the interior indicates demonic harm. The Cun position represents the surface, and Guan represents the interior. Absence at Guan with presence at ends is called "Cut-off Pulse." If the upper half of the Chi pulse does not reach Guan, it is Yin Cut-off; if the lower half of the Cun pulse does not reach Guan, it is Yang Cut-off. Yin cut-off with Yang deficiency leads to death and is untreatable. These are called "Monster Pulses," reflecting Qi, Blood, and Spirit受邪 (receiving pathogen). However, these are largely fantastical tales recorded in *Zhubing Yuanhou Lun* and other texts to supplement insufficient theories.
Second, Transmission via Source and Lineage. Humans take form from parental essence and blood and function through heaven and earth's creation. Contacting discordant Qi of heaven and earth causes illness. If parents suffer from evil diseases, their essence and blood are toxic. This toxicity transmits during conception to offspring. Patients with wind-labor diseases harbor evil insects in their Zang-Fu, passing them down generations. This is called "Transmitting Corpse" (Chuanshi). Medication must be taken early in childhood, before onset, to kill pinworms internally, preventing their growth and spread. If contracted later in life, after marriage and procreation, when spirit is exhausted and Qi/Blood depleted, the disease becomes difficult to treat. Why do people not seek medical treatment before illness? This negligence leads to advanced, untreatable stages. Those uninfected will not transmit to children. Those infected will inevitably pass it to children. My father instructed: A wealthy man in Wuzhong suffered from leprosy, which I cured. He had a daughter who married soon after. Her husband contracted the great wind disease, while she remained healthy. The toxic vapor transmitted to her husband, which is unusual. Another man died of wind disease; his wife was healthy but remarried. Her new husband developed the same disease as her first husband and died years later. The toxin did not remain with the wife; rather, women carry the toxin in their Zang-Fu and transmit it to men during intercourse. This toxin originates and departs through sexual desire; one should fear it! Another man died of wind-leprosy, leaving three sons and one daughter, all of whom died of wind disease. A daughter of a wind patient remained healthy, married, and had a son who contracted wind disease in childhood. It did not transmit to the daughter but to the nephew. Ancient wisdom says: Do not marry those with evil diseases; this is indeed a warning. A Hui merchant's family died of consumption for three generations. The fourth-generation son went to Guangxi/Guangdong for business as a child and never returned home. His father died of consumption at home. Half a month later, the "consumption insect" flew to Guangxi, entering the son's shop. While the son was away, the insect entered the locked door. An old servant saw it, plugged the lock with mud, and reported it. The master sealed the lock with wet mud, pried off the door, and burned it until ashes. The lock burst open, but the insect survived. It was crushed and removed, averting disaster. Such is the evil of transmitting corpses; prevention is essential. Recorded here for future gentlemen.
Third, Offense by Filthy Qi and Zhu Transmission. Toxicity from others transmitted to this person is called "Zhu," caused by contact with filthy Qi. If a person has deficient Qi/Blood and weak Spleen/Stomach, encountering someone with an evil disease, smelling their foul air, or conversing, allows the patient's oral toxic vapor to enter the healthy person's nose and mouth, penetrating the Five Viscera and causing illness. For example, if a patient uses the toilet, followed closely by a weak or fasting person, the undissipated foul toxic gas from the patient's excrement rises and enters the healthy person's nose and mouth, directly reaching the Zang-Fu. If this happens in the morning before eating, disaster strikes swiftly; few escape. Sweat transmission and dysentery contagion are similar. In Fujian and Guangdong, snake gu poison, talisman water, and nightmare abscess poisons are most harmful. When a person with an evil disease dies, toxic insects exit through the seven orifices. Upon meeting living humans, flying insects潜伏 (lie in wait) to cause harm. Ancients passing through tombs containing long-decayed leprosy victims found insects transmitting the disease, causing fatal leprosy. Hence, the theory of Nine Zhu (Nine Transmissions): All arise from bodily deficiency receiving flying insect/transmitting corpse toxins, or wind-cold-summerheat-damp pathogens lodging in Ying-Wei and collaterals, disrupting Yin-Yang, traveling with Qi, and causing great harm.
1. Wind Zhu: Three years after death, soul/spirit turns to flying dust, attaching to people. Skin/twitching, changing unpredictably. After one year, hair falls, neck hurts, bones stand out, flesh dissolves, eyes hurt, nose aches, teeth erode. Manifests as Oyster Wind (Haofeng) causing numbness, stinging like oysters, itching or pain.
2. Cold Zhu: Abdominal fullness, distress, vomiting foam. After three years, bloody stool, blue-white, stiff waist/spine. Manifests as Absolute Wind (Juefeng), causing sudden collapse.
3. Qi Zhu: Loss of spirit, delirium. After 100 days, weight fluctuates. After one year, body full, loss of complexion. After two years, vomiting insects, hard to treat. Manifests as Topple Wind (Dianfeng), wild running, breaking objects, or Wild Wind, crying/howling.
4. Sheng Zhu: Unpredictable chest/flank pain. After three days, body pain shifts, pulling/twisting heart/chest. After one year, red face/eyes. After two years, vomiting/regurgitation, hard to treat. Manifests as Lie Wind, body sores, eyebrow loss. Or Gao Wind, whole body trembling, mouth/nose deviation.
5. Cool Zhu: Alternating heat/cold in epigastrium. After one year, heavy limbs, preference for lying down, belching sourness, edema, dark/thin skin, yellow eyes, blue nails/lips. Manifests as Harmful Wind, jaw locking, facial paralysis, soft limbs.
6. Wine Zhu: Heavy body odor, heat rising from chest/flanks, universal pain. After one year, heavy limbs, preference for lying down, frequent belching, sore body, puffy face, intermittent symptoms. Manifests as Great Wind, cracked scalp flesh, eye cord pain, aversion to sound.
7. Food Zhu: Epigastric pain (Baotong), distress radiating to back. After one year, emaciation, puffy black skin starting from feet, colic in umbilicus. Manifests as Water Wind, sweating during eating/sleeping.
8. Water Zhu: Swollen hands/feet. After 100 days, yellow body, hair loss, blindness. Hard to treat after one year. After three years, massive edema, insect generation, untreatable. Manifests as Damp Wind, headache wanting to retreat inward, or Soft Wind, wandering swelling of hands/feet/eyes/nose.
9. Corpse Zhu: Unusual pulling pain. Flesh white, blood white, throat feeling like swallowing something. Manifests as Sweat Wind, joint stiffness/pain. These Nine Zhu are the root of leprosy toxin. Hua Tuo, Dong Yuan, and other sages discussed them, but Chao Yuanfang was most detailed, hence compiled in volumes.
Fourth, Emission due to Improper Maintenance. Enduring hunger and labor, sexual activity after drunkenness/full meals, indulging desires, toxic anger, worry, thought, fantasy, greed, and lust accumulate toxic pathogens. Filth荡 (waves) outward, pleasure consumes true Yuan internally, causing fire-heat pathogen to strike Zang-Fu. Roasted meat, raw vegetables, and strange-tasting foods turn into insects upon ingestion. Acclimatization issues, sand/ice/miasma act as retained toxins, accumulating over time to form leprosy, causing deformity. Health preservation taboos say: Sleeping drunk and exposed to dampness causes leprosy. Eating fish without gills causes leprosy in five days. Women, spirits of all things, born between heaven and earth, should cherish life, preserve primordial spirit, and extend longevity. Ancients achieved centenarian ages through moral cultivation aligning with Heaven. Later generations, obsessed with six desires and seven emotions, suffer premature death, violating Heaven's gift of life. Chao Shi said: Of 404 diseases, all stem from five wind toxins: Yellow Wind, Green Wind, Red Wind, White Wind, Black Wind. The body contains 80,000 corpse insects forming the body. Without them, the body cannot stand. Various evil diseases and winds harm humans. Five winds generate five insects, all harmful. Black Wind generates Black Insects; Yellow Wind generates Yellow Insects; others follow suit. These five evil gases generate five toxic insects harming the body.疾风 (疾风 - likely typo for specific wind type or general term) enters Five Zang, corroding organ Qi. Countless insects eat marrow, moving freely. Eating Liver causes eyebrow/eyelash loss. Eating Lungs causes nasal bridge collapse. Eating Spleen causes voice scattering or aphasia. Eating Kidneys causes tinnitus, ulceration, or thunderous sounds. Eating Heart causes knee swelling, sole perforation, hard to treat. Heart is the Monarch, immune to direct evil, so death follows. Pulse is slow coming, fast going, empty above, solid below.
Fifth, Generation from Cold-Damp Accumulation and Depression. Wind, cold, summerheat, dampness, dryness, and fire are the Six Excesses of heaven and earth. Failure to avoid them, contracting stagnant heat, or acting bravely—crossing rivers in sweat, stepping on ice/frost, facing wind after eating/drinking, sexual exhaustion entering water, sleeping exposed on wet mats, lying on bamboo/rattan beds, lacquered beds, cool mushrooms, willow wood tables—allows cold-damp Qi to meet sweat, entering skin and flesh. Pathogenic toxicity deepens, stripping Ying and Wei. Initially numbness, later transforming into corpse insects. Worms gnawing tissue cause wind-leprosy. This results from轻视 (disregarding) life, acting recklessly, offending Yin-Yang and Five Movements/Six Qi, accumulating major disease. Not only lethal leprosy Qi should be avoided, but even the harmonious Qi of the four seasons must be guarded. Indulging in sexual exhaustion with weak Qi/Blood triggers harm. Chao Shi said: Entering water with sweat, cold penetrating skin, drinking and sleeping on damp ground, sitting/lying under trees or wet grass in wind, or scratching itchy skin catching swift wind, gradually causes sores. Untreated for a year, it becomes wind-leprosy. *Bingji* states: Eight directions' misty Qi鼓 (drums) evil, harming humans. Lodging in collaterals, lingering, striking Qi/Blood, causing Ying-Wei disharmony. Dampness spreads, complexion fails, skin damaged, nasal pillar destroyed, beard/eyebrows fall. Eight Winds: Northwest is Qian (Old Man/Father), named Metal Wind. 1. Black Wind, 2. Whirlwind, 3. [Missing Name]. Onset is subtle/unnoticed; eyebrows fall after seven years. Northeast is Gen (Young Boy), named Stone Wind. 1. Spring Wind, 2. Wandering Wind, 3. Breast Wind. Contracting this causes tough flesh, white spots like leprosy; eyebrows fall after ten years. Due East is Zhen (Eldest Son), named Green Wind. 1. Final Wind, 2. Impact Wind, 3. Dragon-Walking Wind. Contracting this causes hand/foot sores, appearing/disappearing regularly; morning onset, evening onset; eyebrows fall after five years.