黄帝问于岐伯曰。经言夏日伤暑。秋必病疟。疟之发也以时。其故何也。岐伯对曰。邪客于风府。循膂而下。卫气
一日一夜。常大会于风府。其明日。日下一节。故其作日晏。此其先客于脊背也。故每至于风府。则腠理开。腠理开则
邪气入。邪气入则病作。此所以日作也。卫气之行风府也。日下一节。二十一日。下至尾底。二十二日入脊内。注于伏
冲之脉。其行九日。出于缺盆之中。其气上行。故其病稍益早也。至其内搏于五脏。横连募原其道远其气深。其行迟。
不能日作。故次日乃蓄积而作焉。黄帝曰。卫气每至于风府。腠理乃发。发则邪入焉。其卫气日下一节。则不当风府。
奈何。岐伯曰。风府无常。卫气之所应。必开其腠理。气之所舍。即其腑也。黄帝曰。善。夫风之与疟也。相与同类。
而风常在。而疟特以时休。何也。岐伯曰。风气留其处。疟气随经络沉以内搏。故卫气应乃作也。帝曰。善。（此论疟而
映带风字是客笔）黄帝问于少师曰。余闻四时八风之中人也。故有寒暑。寒则皮肤急而腠理闭。暑则皮肤缓而腠理开。
贼风邪气因得以入乎。将必须八正虚邪。乃能伤人乎。少师答曰。不然。贼风邪气之中人也。不得以时。然必因其开也。
其入深。其内极病。其病患也卒暴。因其闭也。其入浅以留。其病也徐以迟。黄帝曰。有寒温和适。腠理不开。然有卒
病者。其故何也。少师答曰。帝弗知邪入乎。虽平居。其腠理开闭缓急。其故常有时也。黄帝曰。可得闻乎。少师曰。
人与天地相参也。与日月相应也。故月满。则海水西盛。人血气积。肌肉充。皮肤致。毛发坚。腠理 。（ 义当同翕）
烟垢着。当是之时。虽遇贼风。其入浅不深。至其月郭空。则海水东盛。人气血虚。其卫气去。形独居。肌肉减。皮肤
纵。腠理开。毛发残。 理薄。烟垢落。当是之时。遇贼风则其入深。其病患也卒暴。黄帝曰。其有卒然暴死者何也。
少师答曰。三虚者。其死暴疾也。得三实者。邪不能伤人也。黄帝曰。愿闻三虚。少师曰。乘年之衰。逢月之空。失时
之和。因为贼风所伤。是谓三虚。故论不知三虚。工反为粗。黄帝曰。愿闻三实。少师曰。逢年之盛。遇月之满。得时
之和。虽有贼风邪气。不能危之也。命曰三实。黄帝曰。善乎哉论。明乎哉道。请藏之金匮。然此一夫之论也。（此风之
乘虚而入非天行之时病也与九宫八风篇义同在本篇仍是主中宾）黄帝曰。愿闻岁之。所以皆同病者。何因而然。少师曰。
此八正之候也。黄帝曰。候之奈何。少师曰。候此者。常以冬至之日。太一立于叶蛰之宫。其至也。天必应之以风雨者
矣。风雨从南方来者为虚风。贼伤人者也。其以夜半至也。万民皆卧。而弗犯也。故其岁民少病。其以昼至者。万民懈
惰。而皆中于虚风。故万民多病。虚邪入客于骨。而不发于外。至其立春阳气大发。腠理开。因立春之日。风从西方来。
万民又皆中于虚风。此两邪相搏。经气结代者矣。故诸逢其风而遇其雨者。命曰遇岁露焉。因岁之和而少贼风者。民少
病而少死。岁多贼风邪气。寒温不和。则民多病而死矣。黄帝曰。虚邪之风。其所伤贵贱何如。候之奈何。少师答曰。
正月朔日。太一居天留之宫。其日西北风。不雨。人多死矣。正月朔日。平旦北风。春民多死。正月朔日。平旦北风行。
民病多者十有三也。正月朔日。日中北风。夏民多死。正月朔日。夕时北风。秋民多死。终日北风。大病。死者十有六。
正月朔日。风从南方来。命曰旱乡。从西方来。命曰白骨。将国有殃。人多死亡。正月朔日。风从东方来。发屋扬沙石。
国有大灾也。正月朔日。风从东南方行。春有死亡。正月朔日。天和温不风。 贱。民不病。天寒而风。 贵。民多病。
此所谓候岁之风。HT 伤人者也。二月丑不风。民多心腹病。三月戌不温。民多寒热。四月巳不暑。民多瘅病。十月申
不寒。民多暴死。诸所谓风者。皆发屋折树木扬沙石起毫毛发腠理者也。（后半篇所论诸风乃指时行之病与九宫八风篇不
同读者详之）
先以疟陪说入八风正义。后首详三虚三实。次备叙风邪伤人之情。条列风邪伤人之候。汪洋浩瀚文中钜观。此篇义
凡三变。上截重在人气。中截天气人气并重。下截重在天气分野。中峰变阴晴。众壑殊文境有烟云往来。乍阴乍阳之妙。
Huangdi asked Qibo: The classics state that injury by summer-heat in summer leads to malaria in autumn. Malaria attacks at specific times. What is the reason for this?
Qibo replied: When pathogenic factors invade the Fengfu (DU16, Wind Palace) acupoint, they travel downward along the Du Meridian (Governing Vessel). The Wei Qi (Defensive Qi) gathers at the Fengfu point once every day and night. On the following day, it descends one vertebral segment. Therefore, the onset of the disease occurs later each day. This is because the pathogen initially resides in the back. Each time Wei Qi reaches the Fengfu point, the Cou Li (skin pores and interstices) open. When the Cou Li open, the pathogen enters; when the pathogen enters, the disease manifests. This is why the disease occurs daily.
Wei Qi travels down one vertebral segment daily from the Fengfu point. After twenty-one days, it reaches the coccyx. On the twenty-second day, it enters the spine and pours into the Fu Chong Mai (Hidden Surging Vessel). It circulates within for nine days before emerging from the Quepen (LI12, Clavicle Basin) region, moving upward. Consequently, the onset of the disease occurs earlier each day. If the pathogen moves inward to contend with the Zang-Fu organs and spreads horizontally to the Mu Yuan (Sea of Origin), the path is long, the qi is deep, and its movement is slow. Thus, it cannot occur daily but accumulates over two days before manifesting.
Huangdi said: Whenever Wei Qi reaches the Fengfu point, the Cou Li open, allowing pathogens to enter. If Wei Qi descends one segment daily, it will no longer be at the Fengfu point. How should this be understood?
Qibo said: The location of "Fengfu" is not fixed; it corresponds to where Wei Qi arrives. Wherever Wei Qi responds, the Cou Li must open. Wherever the qi settles, there lies the disease.
Huangdi said: Excellent. Wind pathogens and malaria seem to belong to the same category, yet wind is constant while malaria only occurs intermittently. Why is this?
Qibo said: Wind pathogens remain superficial, whereas malaria pathogens follow the meridians and sink inward to contend deeply. Therefore, malaria only manifests when Wei Qi arrives at that location.
Huangdi said: Excellent. (This section discusses malaria but alludes to wind as a secondary topic.)
Huangdi then asked Shaoshi: I have heard that the eight winds of the four seasons invade humans, causing cold and heat. Cold causes the skin to tighten and Cou Li to close; heat causes the skin to relax and Cou Li to open. Do evil winds and pathogenic factors enter through these openings, or must they wait for the empty evils of the Eight Norms (Ba Zheng) to harm humans?
Shaoshi replied: Not so. Evil winds and pathogenic factors do not necessarily strike at fixed times, but they must take advantage of open Cou Li. If they penetrate deeply, the internal damage is severe, and the patient suffers sudden and violent illness. If they enter when Cou Li are closed, the penetration is shallow and lingering, resulting in a slow and gradual onset.
Huangdi said: If the climate is moderate and Cou Li are not open, yet someone suddenly falls ill, what is the cause?
Shaoshi replied: Do you not know how pathogens enter? Even during peaceful times, the opening, closing, tension, and relaxation of Cou Li have their own rhythms.
Huangdi said: May I hear about this?
Shaoshi said: Humans correspond to Heaven and Earth and resonate with the sun and moon. When the moon is full, the sea water swells westward; human blood and qi accumulate, muscles are full, skin is dense, hair is firm, and Cou Li are closed (xi). Smoke and dust adhere. At this time, even if evil winds encounter the body, the invasion is shallow. When the moon is new (empty), the sea water swells eastward; human blood and qi are deficient, Wei Qi departs, leaving only the form. Muscles waste, skin hangs loose, Cou Li open, hair becomes brittle, the texture thins, and smoke/dust falls off. At this time, encountering evil winds leads to deep invasion and sudden, violent illness.
Huangdi said: Why do some people die suddenly and violently?
Shaoshi replied: Encountering the "Three Deficiencies" (San Xu) leads to sudden death. Attaining the "Three Excesses/Abundances" (San Shi) prevents pathogens from harming the person.
Huangdi said: I wish to hear about the Three Deficiencies.
Shaoshi said: When the annual luck is declining, the moon is empty, and the harmony of the seasons is lost, and one is subsequently injured by evil winds, this is called the "Three Deficiencies." Therefore, physicians who do not understand the Three Deficiencies are considered crude.
Huangdi said: I wish to hear about the Three Abundances.
Shaoshi said: When the annual luck is prosperous, the moon is full, and the seasons are harmonious, even if evil winds and pathogens exist, they cannot endanger the person. This is called the "Three Abundances."
Huangdi said: How profound this discussion! How clear this principle! Please store it in the Golden Casket. However, this is merely a discussion regarding individual susceptibility. (This refers to wind invading due to deficiency, not epidemic seasonal diseases; its meaning aligns with the *Jiu Gong Ba Feng* chapter. In this text, it serves as a supporting argument.)
Huangdi said: I wish to understand why people suffer from the same illnesses in a given year due to the "Sui Lu" (Yearly Dew). What is the cause?
Shaoshi said: This is observed through the Eight Norms.
Huangdi said: How is it observed?
Shaoshi said: To observe this, one looks at the Winter Solstice, when Tai Yi (the North Star/Polaris) stands in the Ye Zhe Palace (North/Kan position). If wind and rain arrive, heaven responds accordingly. Wind and rain coming from the south are called Empty Winds (Xu Feng), which are harmful evil winds. If they arrive at midnight, people are asleep and avoid them, so few fall ill that year. If they arrive during the day, people are lax and are struck by Empty Winds, so many fall ill. Empty evils enter the bones but do not manifest externally. When Spring begins, Yang qi expands greatly, and Cou Li open. If on the day of Lichun (Start of Spring) the wind comes from the west, people are again struck by Empty Winds. These two evils contend, knotting the Jing Qi (Meridian Qi). Thus, encountering such wind and rain is called "Encountering the Yearly Dew." If the year is harmonious with few evil winds, people fall ill less and die less. If there are many evil winds and discordant cold and heat, people fall ill more and die more.
Huangdi said: Regarding Empty Wind, how does the severity of injury vary? How can it be predicted?
Shaoshi said: On the first day of the first lunar month (New Year's Day), Tai Yi resides in the Tian Liu Palace (Northeast/Gen position). If a northwest wind blows without rain, many will die. If a north wind blows at dawn on New Year's Day, many spring deaths will occur. If a north wind persists at dawn, three out of ten people will be ill. If a north wind blows at noon, many summer deaths will occur. If a north wind blows at dusk, many autumn deaths will occur. If a north wind blows all day, major epidemics will occur, with six out of ten dying. If the wind comes from the south on New Year's Day, it is called the "Land of Drought"; if from the west, it is called "White Bones," predicting national disaster and mass death. If the wind comes from the east, destroying houses and raising sand, the nation faces great calamity. If the wind comes from the southeast, there will be deaths in spring. If the weather is warm and windless on New Year's Day, crops are cheap, and people are healthy. If it is cold and windy, crops are expensive, and people are ill. This is called forecasting the year's wind, which harms humans. If the Chou day in the second month is windless, people suffer heart and abdominal diseases. If the Xu day in the third month is not warm, people suffer cold and heat disorders. If the Si day in the fourth month is not hot, people suffer jaundice. If the Shen day in the tenth month is not cold, people suffer sudden death. All such winds can overturn houses, break trees, raise sand, raise hair, and open Cou Li. (The winds discussed in the latter half refer to seasonal epidemic diseases, differing from the *Jiu Gong Ba Feng* chapter; readers should examine this carefully.)
This passage first uses malaria as an introduction to the correct principles of the Eight Winds, then details the Three Deficiencies and Three Abundances, followed by a comprehensive description of how wind pathogens injure the body and a listing of their signs. The writing is vast and magnificent. The meaning of this chapter undergoes three shifts: the upper part focuses on Human Qi, the middle part balances Heavenly and Human Qi, and the lower part focuses on Heavenly divisions. Like peaks changing between yin and yang, the valleys present different literary landscapes, possessing the subtlety of drifting clouds and shifting light.