诸本无篇字。马云。末以逢其风而遇其雨者。为遇岁露。故名篇。
经言夏日伤暑（止）其病稍益至 甲乙。至、作早。诸本宴、作晏。当改。马云。按此节当与素问疟
论第三节参看。张云。疟论云。二十五日下至 骨。二十六日入于脊内。与此不同。盖彼兼项骨为言。此则单
言脊椎也。伏冲之脉。彼作伏臂之脉。至字误。疟论云。益早者是。简案、马以至字按下节。非。
次日乃 积而作焉 马云。据疟论云。其间日发者。由邪气内薄于五脏。横连募原也。其道远。其
气深。其行迟。不能与卫气俱行。不得皆出。故间日乃作也。此节当以疟论参考。宜为间日而发。故云然。否
则上下不相蒙矣。
气之所舍节则其腑也 马云。节字衍。按疟论云云。邪气之所合则其腑也。今此节不若素问之详。
必与彼参看始明。张云。卫气之所应。疟论作所发。所舍节。言所舍之节也。
夫风之与（止）疟乃作也 马本。以时休、作以时根据。注云。根据、当作休。按疟论云云。
此节不若疟论尤详。当参看。张云。本篇两搏字。疟论俱作薄。
故有寒暑 甲乙。故、作因。是。
八正虚邪 甲乙。虚、作风。
贼风邪气之中人也（止）徐以迟 甲乙。内极病、作内亟也。其病患也、作疾其病患也。张云。此
言贼风邪气。亦能伤人。又有非八正虚邪之谓者。凡四时乖戾不正之气。是为贼风邪气。非如太一所居。八正
虚邪之有常候。此则发无定期。亦无定位。故曰不得以时也。然其中人。必因肤腠之开。乃得深入。深则内病
极。故其病患也卒暴。若因其闭。虽中必浅。浅而不去。其邪必留。亦致于病。但徐迟耳。
其故常有时也 甲乙。其故、作固一字。张云。此谓平居无事之时。其腠理之开闭缓急。而致卒
病者。亦各有其故。盖因于时气耳。
人与天地相参也（止）其病患也卒暴 张云。致、密也。 、闭也。纵、宽也。人与天地日月相参
应。而此独言月言水者。正以人身之形质属阴。故上应于月。下应于水也。夫地本属阴。而西北则阴中之阴。
东南则阴中之阳。故地之体。西北高。东南下。月满则海水西盛者。阴得其位。阴之实也。在人应之。则血气
亦实。故邪风不能深入。月郭空则海水东盛者。阴失其位。阴之衰也。在人应之。则血气亦虚。故邪风得以深
入。而为卒暴之病。烟垢、腻垢如烟也。血实则体肥。故腻垢着于肌肤。表之固也。血虚则肌瘦。故腻垢剥落。
类乎风消。表之虚也。此所以皆关于卫气。 、隙同。志云。理者肌肉之文理。乃三焦通会之处。故曰焦理烟
垢者。火土之余也。三焦主火。肌肉主土。故焦理薄则烟垢。落谓肌肉减。腠理开则肌腠之气亦消散也。简案、
下编云。上 中 。故志为三焦。会通之理也。
乘年之衰（止）工友为粗 甲乙和下有人气乏少四字。张云。乘年之衰。如阴年岁气不及。邪反胜
之。及补遗刺法本
病二论。所谓司天失守等义是也。逢月之空。如八正神明论曰。月始生则血气始精。卫气始行。及上文月满则
海水西盛。月郭空则海水东盛等义是也。失时之和。如春不温。夏不热。秋不凉。冬不寒。客主不和者是也。
三虚在天。又必因人之虚。气有失守。乃易犯之。故为贼风所伤。而致暴死暴病。使知调摄避忌。则邪不能害。
故曰乘曰逢曰失者。盖兼人事为言也。简案、乘年之虚。诸家并以运气家之言解之。此恐不然。必别有说。聊
记候识者。
两邪相搏 经气结代者矣 张云。冬至中之。立春又中之。此两邪也。邪留而不去。故曰结。当其令
而非其气。故曰代。观阴阳应象大论曰。冬伤于寒。春必温病。即此之调也。简案、马云。人之经气相结。而
代脉见矣。非也。
命曰遇岁露 张云。岁露、即前章淋露之义。岁则兼乎时也。上二节言虚风之伤人。此一节又言贼
风邪气之伤人。而岁气之多邪者。尤为民之多病也。志云。风者天之气。雨者天之露。故诸逢其风而遇其雨者。
命曰遇岁露焉。简案、志注义长。沈存中笔谈云。十一月中遇东南风。谓之岁露。有大毒。若饥感其气。则开
年着温病。盖本于本节之义立说者。
正月朔日 张云。此下言岁候之占。重在元旦也。元旦为孟春之首。发生之初。志云。正月朔日。
候四时之岁气者。以建寅之月为岁首。人生于寅也。简案、元旦占八风。见汉书天文志。
平旦北风行 民病多者 熊本马本风字下句。马志。病多、作病死。
旱乡 汉书天文志。南方谓旱乡。
白骨将 志本将字接下句。
天寒而风 甲乙作大寒疾风。
HT 伤 马张俱云。HT 、残同。简案、检字书HT 字无考。史熊亦缺。
二月丑（止）多暴死 张云。二三四月。以阳王之时。而丑日不风。戌日不温。巳日不暑。阴气胜而
阳不达也。故民多病。十月以阴王之时。而申日不寒。阳气胜而阴不藏也。故民多暴死。
诸所谓风者 张云。此释上文诸所谓风者。必其异常若是。乃为凶兆。否则不当概论。
各版本中均无“篇”字。马云认为，文章末尾提到“逢其风而遇其雨者”，称之为“遇岁露”，因此以此命名篇章。
经文说：“夏日伤暑……其病稍益至。”（《甲乙经》中，“至”写作“早”。各版本中“宴”写作“晏”，应当改正。）马云认为，这一节应当与《素问·疟论》第三节参看。张云指出，《疟论》中说：“二十五日下至于骨，二十六日入于脊内。”与此处不同。大概《疟论》是兼谈项部和骨骼，而此处只谈脊椎。“伏冲之脉”，在《疟论》中作“伏臂之脉”，“至”字是误字。《疟论》中说“益早者是”，即认为“早”字正确。简案：马注将“至”字按在下节，是不对的。
“次日乃积而作焉。”马云认为，据《疟论》所说：“其间日发者，由邪气内薄于五脏，横连募原也。其道远，其气深，其行迟，不能与卫气俱行，不得皆出，故间日乃作也。”这一节应当参考《疟论》，宜解释为间日而发，所以这样说。否则上下文意不相衔接。
“气之所舍节则其腑也。”马云认为“节”字是衍文。按《疟论》说：“邪气之所合则其腑也。”此处不如《素问》详细，必须与彼处参看才明白。张云指出，《疟论》中作“所发”。“所舍节”，指所停留的节段。
“夫风之与……疟乃作也。”马本以“以时休、作以时根据”为准。注解说：“根据”当作“休”。按《疟论》说，这一节不如《疟论》详尽，应当参看。张云指出，本篇中的两个“搏”字，在《疟论》中都作“薄”。
“故有寒暑。”《甲乙经》中，“故”作“因”，是正确的。
“贼风邪气之中人也……徐以迟。”《甲乙经》中，“内极病”作“内亟也”。“其病患也”作“疾其病患也”。张云指出，这里说的是贼风邪气也能伤人，又有不是指“八正虚邪”的情况。凡是四时乖戾不正之气，称为贼风邪气。不像太一所居、八正虚邪那样有固定的时序。这里发病没有定期，也没有固定位置，所以说“不得以时也”。然而贼风邪气中人，必须因为腠理开泄，才能深入。深入则内部病变严重，所以发病突然猛烈。如果是因为腠理闭合而中邪，虽然受邪但程度浅。邪气若滞留不去，也会导致生病，只是发作缓慢迟缓罢了。
“其故常有时也。”《甲乙经》中，“其故”作“固”一字。张云指出，这是说平时无事的时候，腠理的开闭缓急导致突发疾病，也各有原因，大概是由于时气所致。
“人与天地相参也……其病患也卒暴。”张云指出，“致”意为密，“”意为闭，“纵”意为宽。人与天地日月相应，而这里独言月和水，正是因为人身形质属阴，所以上应于月，下应于水。地本属阴，西北则是阴中之阴，东南则是阴中之阳。所以地的形体，西北高，东南低。月亮圆满时，海水向西盛涨，这是阴得其位，阴气充实。在人身上对应，则血气也充实，所以邪风不能深入。月亮亏空时，海水向东盛涨，这是阴失其位，阴气衰弱。在人身上对应，则血气也虚弱，所以邪风得以深入，从而造成突然猛烈的疾病。“烟垢”，像烟一样的腻垢。血实则身体肥壮，所以腻垢附着于肌肤，表里坚固。血虚则肌肉消瘦，所以腻垢剥落，类似“风消”（形容肌肉消瘦如被风吹干），这是表里虚弱。这些都关系到卫气。“”与“隙”同义。《灵枢·经脉》注云：“理者肌肉之文理，乃三焦通会之处。”所以叫“焦理”。烟垢，是火土之余。三焦主火，肌肉主土，所以焦理薄弱则烟垢脱落，谓肌肉减少，腠理开泄则肌腠之气也消散了。简案：下编说：“上焦中焦下焦，故志为三焦，会通之理也。”
“乘年之衰……工友为粗。”《甲乙经》和下卷有“人气乏少”四字。张云指出，“乘年之衰”，如阴年岁气不及，邪气反而胜之。以及补遗《刺法本病二论》中，所谓司天失守等含义就是这种情况。“逢月之空”，如《八正神明论》所说：“月始生则血气始精，卫气始行。”及上文“月满则海水西盛，月郭空则海水东盛”等含义就是这种情况。“失时之和”，如春不温、夏不热、秋不凉、冬不寒，客主不和等情况就是。“三虚在天”，又必须因人之虚，气有失守，才容易受到侵犯。所以被贼风所伤，导致暴死暴病。如果知道调养摄生、避忌禁忌，则邪气不能伤害。所以说“乘”、“逢”、“失”，是兼带人事而言的。简案：“乘年之虚”，各家都以运气学说的观点来解释，这恐怕不对，必定另有说法，暂且记录以备考察。
“两邪相搏，经气结代者矣。”张云指出，冬至中邪，立春又中邪，这就是两邪。邪气留滞不去，所以叫“结”。当令之时却非其气，所以叫“代”。观《阴阳应象大论》说：“冬伤于寒，春必温病。”就是这个道理。简案：马云认为，人的经气相结，而出现代脉，这是不对的。
“命曰遇岁露。”张云指出，“岁露”，即前章“淋露”的意思。“岁”则兼含时令之意。上两节讲虚风伤人，这一节又讲贼风邪气伤人，而岁气多邪的情况，更是百姓多病的原因。《灵枢·九宫八风》注云：“风者天之气，雨者天之露。”所以那些逢其风而遇其雨的人，称为“遇岁露”。简案：《灵枢》注义更长远。沈存中《笔谈》说：“十一月中遇东南风，谓之岁露，有大毒。如果饥渴感受其气，则开年易患温病。”大概是基于本节之义立说的。
“正月朔日。”张云指出，以下讲的是岁候占卜，重在元旦。元旦为孟春之首，发生之初。《灵枢·九宫八风》注云：“正月朔日，候四时之岁气者，以建寅之月为岁首，人生于寅也。”简案：元旦占测八风，见于《汉书·天文志》。
“平旦北风行，民病多者。”熊本和马本在“风”字下断句。马注和《灵枢》注认为，“病多”作“病死”。
“旱乡。”《汉书·天文志》说，南方称为旱乡。
“白骨将。”《灵枢》注本将“将”字接下句。
“天寒而风。”《甲乙经》作“大寒疾风”。
“HT 伤。”马注和张注都云：“HT”与“残”同义。简案：检字书查不到“HT”字。史熊也缺失。
“二月丑……多暴死。”张云指出，二、三、四月，是阳气旺盛之时，而丑日不风，戌日不温，巳日不暑，阴气胜而阳气不达，所以百姓多病。十月是阴气旺盛之时，而申日不寒，阳气胜而阴气不藏，所以百姓多暴死。
“诸所谓风者。”张云指出，这是解释上文所说的各种风，必须是异常如此，才是凶兆，否则不应当一概而论。
None of the existing versions contains the character "Pian" (Chapter). Ma Yun states that the end of the text mentions "encountering wind and meeting rain," which is termed "meeting the yearly dew/exposure" (Yue Sui Lu), hence the chapter title.
The Classic states: "Summer heat injury... the illness gradually increases to..." (In *Jia Yi Jing*, "zhi" [arrive/increase] is written as "zao" [early]. In various versions, "yan" is written as "an", which should be corrected.) Ma Yun suggests that this section should be cross-referenced with Section 3 of *Su Wen: Nu Lun* (Treatise on Malaria). Zhang Yun points out that *Nu Lun* states: "On the twenty-fifth day, it descends to the bones; on the twenty-sixth day, it enters the interior of the spine." This differs from the current text. Presumably, *Nu Lun* discusses both the neck/occiput and bones, whereas this text refers solely to the spinal column. The term "Fu Chong Mai" (Deep-lying Rushing Vessel) appears as "Fu Bi Zhi Mai" (Arm-lying Vessel) in *Nu Lun*; the character "zhi" is an error. *Nu Lun* states that "yi zao" [increasingly early] is correct. Commentary by Jian An: Ma's annotation places the character "zhi" under the following section, which is incorrect.
"On the next day, it accumulates and manifests." Ma Yun argues that according to *Nu Lun*: "Those who have attacks every other day do so because the pathogenic factor internally presses against the five Zang organs and horizontally connects to the Mu Yuan (Master Source). The pathway is distant, the Qi is deep, its movement is slow, it cannot travel together with the Wei Qi (Defensive Qi), and thus cannot all exit simultaneously; therefore, it manifests every other day." This section should be referenced against *Nu Lun* and interpreted as manifesting every other day, hence the statement. Otherwise, the context would not align.
"The segment where the Qi resides is its Fu organ." Ma Yun considers the character "jie" [segment/node] to be a superfluous character. According to *Nu Lun*: "Where the pathogenic factor combines is its Fu organ." This section is less detailed than *Su Wen* and must be cross-referenced to be understood. Zhang Yun notes that *Nu Lun* writes "suo fa" [where it occurs]. "Suo she jie" refers to the segment where it resides.
"As for wind and... malaria then manifests." The Ma version takes "yi shi xiu, zuo yi shi gen ju" as the basis. The commentary states that "gen ju" should be read as "xiu" [rest]. According to *Nu Lun*, this section is less detailed than *Nu Lun* itself and should be cross-referenced. Zhang Yun notes that the two instances of the character "bo" [contend/clash] in this chapter are written as "bo" [press/thin] in *Nu Lun*.
"Therefore there is cold and heat." In *Jia Yi Jing*, "gu" [therefore] is written as "yin" [because], which is correct.
"Ba Zheng Xu Xie" (Eight Regularities' Deficient Evils). In *Jia Yi Jing*, "xu" [deficient] is written as "feng" [wind].
"When Treacherous Wind and Pathogenic Qi invade humans... slowly and late." In *Jia Yi Jing*, "nei ji bing" is written as "nei ji ye". "Qi huan bing ye" is written as "ji qi huan bing ye". Zhang Yun explains that this refers to the fact that Treacherous Wind and Pathogenic Qi can also harm humans, distinct from the "Ba Zheng Xu Xie". Any abnormal Qi contrary to the four seasons is termed Treacherous Wind and Pathogenic Qi. Unlike the Ba Zheng Xu Xie associated with Tai Yi's dwelling, which has regular timing, these have no fixed schedule or location, hence stated as "cannot be determined by time." However, when they invade humans, it must be due to the opening of the Cou Li (skin and interstices) to penetrate deeply. Deep penetration causes severe internal pathology, resulting in sudden and violent onset. If invasion occurs while Cou Li are closed, the pathogen remains shallow. If the pathogen lingers without departing, it still causes disease, but the onset is slow and delayed.
"Its cause is often specific." In *Jia Yi Jing*, "qi gu" is written as "gu" [solid/certain]. Zhang Yun states this refers to times of peace and normalcy, where the opening, closing, slackness, or urgency of Cou Li leads to sudden illness, each having its own cause, likely due to seasonal Qi.
"Humans participate in correspondence with Heaven and Earth... their illnesses are sudden and violent." Zhang Yun explains that "zhi" means dense, "bi" means closed, and "zong" means loose. Humans correspond with Heaven, Earth, Sun, and Moon, yet here only the Moon and Water are mentioned because the human physical form belongs to Yin, corresponding above to the Moon and below to Water. Earth belongs to Yin; the Northwest is Yin within Yin, and the Southeast is Yang within Yin. Thus, the Earth's terrain is high in the Northwest and low in the Southeast. When the moon is full, seawater swells in the West; Yin occupies its proper position, and Yin is substantial. Correspondingly in humans, Blood and Qi are also substantial, so evil winds cannot penetrate deeply. When the moon wanes (empty), seawater swells in the East; Yin loses its position, and Yin is deficient. Correspondingly in humans, Blood and Qi are also deficient, allowing evil winds to penetrate deeply and cause sudden, violent diseases. "Yan gou" refers to greasy dirt resembling smoke. Substantial Blood results in a robust body, so greasy dirt adheres to the skin, indicating a solid exterior. Deficient Blood results in emaciation, so greasy dirt peels off, resembling "Feng Xiao" (wasting syndrome like wind-drying), indicating a deficient exterior. All these relate to Wei Qi. "Xi" is identical to "xi" [gap]. The commentary states: "Li refers to the grain patterns of muscles, which are the convergence points of the San Jiao (Triple Burner). Hence called 'Jiao Li'. Yan gou is the residue of Fire and Earth. San Jiao governs Fire, muscles govern Earth. Thus, thin Jiao Li leads to falling Yan gou, meaning muscle reduction; open Cou Li leads to dissipation of Qi in muscles and interstices." Commentary by Jian An: The lower volume states: "Upper, Middle, Lower San Jiao, hence the commentary identifies San Jiao as the principle of convergence."
"Riding the decline of the year... the skilled practitioner acts coarsely." *Jia Yi Jing* and the lower volume contain the four characters "Ren Qi Fa Shao" [Human Qi is lacking and scarce]. Zhang Yun explains "Cheng Nian Zhi Shuai" [Riding the decline of the year]: such as in Yin years where the annual Qi is insufficient, and the pathogenic factor overcomes it. This relates to the supplementary *Ci Fa Ben Bing Er Lun* (Two Treatises on Needling Methods and Root Diseases), referring to concepts like "Si Tian Shi Shou" [Failure of the Governing Heaven Qi]. "Feng Yue Zhi Kong" [Meeting the emptiness of the moon]: as stated in *Ba Zheng Shen Ming Lun* (Treatise on Eight Regularities and Divine Illumination): "When the moon begins to wax, Blood and Qi begin to refine, and Wei Qi begins to circulate." And the aforementioned meanings of "Moon full, seawater swells west; moon empty, seawater swells east." "Shi Shi Zhi He" [Loss of seasonal harmony]: such as spring not being warm, summer not hot, autumn not cool, winter not cold, where Guest and Host Qi are discordant. "Three Deficiencies in Heaven" must be coupled with Human Deficiency. If Qi fails to maintain its post, one is easily attacked. Thus injured by Treacherous Wind, leading to sudden death or sudden illness. Knowing how to regulate life and avoid taboos prevents harm from pathogens. Hence, the terms "ride," "meet," and "lose" imply human agency. Commentary by Jian An: Regarding "Cheng Nian Zhi Xu" [Riding the deficiency of the year], scholars interpret it using Luck Theory (Yun Qi). This may be incorrect; there must be another explanation. Recorded here for future reference.
"Two pathogenic factors contend, causing the Channel Qi to knot and skip." Zhang Yun states: Struck by pathogen at Winter Solstice, struck again at Start of Spring; these are the two pathogens. Pathogen remains without departing, hence "knot" (Jie). Occurring during its season but not matching the Qi, hence "skip/substitute" (Dai). Referencing *Yin Yang Ying Xiang Da Lun*: "Winter injury by cold leads to Warm Disease in Spring." This illustrates the point. Commentary by Jian An: Ma Yun claims that human Channel Qi knots and presents a Dai pulse, which is incorrect.
"Termed Meeting the Yearly Dew/Exposure." Zhang Yun states: "Sui Lu" [Yearly Dew] is the same meaning as "Lin Lu" in the previous chapter. "Sui" [Year] encompasses the season. The previous two sections discussed how Deficient Wind harms humans; this section discusses how Treacherous Wind and Pathogenic Qi harm humans. The prevalence of pathogens in the Yearly Qi causes even more disease among the people. The commentary states: "Wind is the Qi of Heaven, Rain is the Dew of Heaven." Thus, those who encounter wind and meet rain are termed "Meeting the Yearly Dew." Commentary by Jian An: The commentary's interpretation is profound. Shen Cunzhong's *Bi Tan* states: "Encountering Southeast wind in the eleventh month is called Sui Lu, possessing great toxicity. If one feels hunger and inhales this Qi, one will contract Warm Disease at the start of the year." This theory is based on the meaning of this section.
"First Day of the First Month." Zhang Yun states: The following discusses prognostication of the year's climate, focusing on New Year's Day. New Year's Day is the beginning of Meng Chun (Early Spring), the initial stage of generation. The commentary states: "On the first day of the first month, one observes the annual Qi of the four seasons. Using the month of Yin as the start of the year, humans are born in Yin." Commentary by Jian An: Prognosticating the Eight Winds on New Year's Day is recorded in *Han Shu: Tian Wen Zhi* (Book of Han: Treatise on Astronomy).
"North wind blows at dawn, many people fall ill." In the Kumamoto and Ma versions, the sentence ends after "feng" [wind]. Ma's commentary and the *Ling Shu* note suggest "bing duo" [many illnesses] should be read as "bing si" [illnesses leading to death].
"Han Xiang" [Land of Drought]. *Han Shu: Tian Wen Zhi* states that the South is called Han Xiang.
"Bai Gu Jiang" [White bones will...]. The *Ling Shu* commentary version attaches the character "jiang" [will/major] to the following sentence.
"Heaven is cold and windy." *Jia Yi Jing* reads "Da Han Ji Feng" [Great Cold and Violent Wind].
"HT Shang" [Injury by HT]. Both Ma and Zhang note that "HT" is synonymous with "can" [damage/remnant]. Commentary by Jian An: Lexicons do not record the character "HT". Shi Xiong also omits it.
"Second Month, Chou day... many sudden deaths." Zhang Yun explains: In the second, third, and fourth months, when Yang Qi is prosperous, if Chou days lack wind, Xu days lack warmth, and Si days lack heat, Yin Qi prevails while Yang Qi does not reach. Thus, people suffer many illnesses. In the tenth month, when Yin Qi is prosperous, if Shen days lack cold, Yang Qi prevails while Yin Qi does not store. Thus, people suffer many sudden deaths.
"All those referred to as wind." Zhang Yun explains: This clarifies the various winds mentioned above. They must be abnormal in this manner to be ominous signs; otherwise, they should not be generalized.