《素问·大奇论》曰∶肾肝并沉，为石水；并浮，为风水。
此举脉象以辨病也。《素问·生气通天论》云∶阴阳结斜，多阴少阳，曰石水。是石水者，阴邪盛于阴分，
故云多阴少阳，而肝肾之脉并沉，则木沉水中，水中阳微，阴凝如石也；肾肝之脉并浮者，风木之气胜，水从
风鼓而泛滥，故为风水之病也。盖肾脏为阴阳之根，根本固，则阴阳和平，而生化不息，根本空虚，则阴阳妄
动，阳化为风，阴变成水。阴盛则水壅结而沉伏，名曰石水也；阳盛则风鼓水而泛滥，以致身面皆肿，名曰风
水也。皆根本空虚之故也。
《素问·八正神明论》帝曰∶星辰八正何候？岐伯曰∶星辰者，所以制日月之行也；八正者，所以候八风
之虚邪，以时至者也；四时者，所以分春夏秋冬之气所在，以时调之也。八正之虚邪，而避之勿犯也。以身之
虚，而逢天之虚，两虚相感，其气至骨，入则伤五脏，工候救之，勿能伤也。故曰∶天忌不可不知也。
星辰，所以分周天之度数，而制日月之行，以定昼夜四时之气候也。东南西北，四正四隅，所来之风名八
风，随八节之气候而变，以分邪正虚实，义详后《九宫八风篇》图注。日月者，阴阳之精气，以长养万物者也。
月为太阴，受日阳气而后有光，而人赖日月之精气以充身者，故随月之圆缺而为盈虚也。若值人身之虚，而逢天
之虚风，则中其邪，深入至骨而伤脏，故圣人避虚风贼邪，如避矢石，良工测候而救之，则邪勿能伤，故曰天
忌不可不知也。
虚邪者，八正之虚邪气也。正邪者，身形若用力汗出，腠理开，逢虚风，其中人也微，故莫知其情，莫见
其形。上工救其萌芽，必先见三部九候之气，尽调不败而救之，故曰上工。下工救其已成，救其已败。救其已
成者，言不知三部九候之相失，因病而败之也。
虚风贼邪伤人则病重，若非虚邪而寻常风寒，因人用力汗出，腠理开，乘虚而感者，其邪微而身不觉，
故莫见其病形。惟上工于三部九候之脉气，先见其病端，而救其萌芽，尽法调治而不败。下工不能先知，而救
之于病已成、已败，往往用力不及，是不知三部九候之脉气相失，因病已成而败之也。
知其所在者，知诊三部九候之病脉，处而治之，故曰守其门户焉，莫知其情而见邪形也。
此言上工能知病邪之所在者，知诊三部九候之病脉，随邪所在处而治之，如守门户，不使其邪蔓延入内，
本人虽莫知病情，而良工已见邪形，治其萌芽，不待病成而调之也。
《素问·离合真邪论》岐伯曰∶夫圣人之起度
数，必应于天地，故天有宿度，地有经水，人有经脉。天地温和，则经水安静；天寒地冻，则经水凝泣；天暑
地热，则经水沸溢；卒风暴起，则经水波涌而陇起。夫邪之入于八脉也，寒则血凝泣，暑则气淖泽，虚邪因而
入客，亦如经水之得风也。经之动脉，其至也亦时陇起，其行于脉中循循然，其至寸口中手也，时大时小，大
则邪至，小则平。其行无常处，在阴与阳，不可为度，从而察之，三部九候，卒然逢之，早遏其路。
此言天地人由一气相贯者也。天有宿度，循气而行，地有经水，即江河也，人身经脉血气流行，皆如之。
故经水随寒热风而变，人身经脉血气亦然，必温和而安静也。若寒则血凝泣，热则气淖泽，淖泽者，热气相蒸
而化湿也。寒热扰其气血，虚邪因而入客，亦如经水遇风鼓之则陇起。其行于脉中循循然，随气而至寸口，其
应于手，时大时小，大则为邪气至，小则为气血平。其邪气流行，亦无常处，或在阴，或在阳，不可为一定
之度，必从三部九候而察之。如仲景所云风伤卫者，脉浮缓；寒伤营者，脉浮紧之类。察之既明，卒然逢邪，
即早解之，遏其内入之路，如是乃为良工也。
《灵枢·岁露论》少师曰∶贼风邪气之中人也，不得以时。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。虽平居，其腠理开闭缓急，其故常有时也。人与天地相参
也，与日月相应也。故月满则海水西盛，人血充积，肌肉充，皮肤致，毛发坚，腠理 ，烟垢着，当是之时，
虽遇贼风，其入浅不深；至月廓空，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。
此言邪气中人，不得以时者，不得以遇邪之时测其病也。要必以人身之虚实，而分邪入之浅深。若遇月
满时，人身气血充盛，腠理闭密，虽中虚风贼邪，其入浅，而其病徐以迟；至月廓空，则气血虚，皮肤纵而腠
理开，则其邪入深，而病患卒暴也。此与前《八正神明论》岐伯所云义理大同，此为详耳。
帝曰∶其有卒然暴死暴病者，何也？少师曰∶三虚者，其死暴疾也；得三实者，邪不能伤人也。乘年之
衰，逢月之空，失时之和，因为贼风所伤，是谓三虚；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。然此一夫之论也。
马注∶乘年之衰者，即《素问·刺法》、《本病》二篇所谓司天失守也；逢月之空者，即上文月廓空也；失
时之和者，即春应暖而反寒之类也。有此三虚，而贼风伤之，则暴病暴死。三实者反是。然此言一人之所病也，
至于众人同病详后。其《刺法》、《本病》二篇，在《灵枢》卷末补遗中。
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。常以冬至之日，太乙立于叶蛰之宫，
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，万民懈怠，而皆中于虚风，故多病。虚邪入客于骨，而不发于外，至立春阳
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。
马注∶此言八正之候，常以冬至之日，太乙立于叶蛰之宫，风雨从南方来，是谓从后来者，为虚风贼邪。
夜可避，昼难避。民或中之，邪客于骨而不发，至立春，阳气大发而腠理开，又值风从西方来者，为虚风也。
此两次之虚邪相搏，人之经气结而代脉见矣。然不特此也，凡太乙居于别宫，如立春遇西风、北风之类，皆谓
之遇岁露焉。大抵岁之贼风有多少，则民病之多少系之矣。
帝曰∶虚邪之风，其所伤贵贱何如？候之奈何？少师曰∶正月朔日，太乙居天留志宫，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，民病死者，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，天利温，不风，籴贱，民不病，天寒而风，籴贵，
民多病。此所以候岁之风，HT 残伤人者也。二月丑，不风，民多心腹病；三月戊，不温，民多寒热；四月巳，
不暑，民多暴病；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。
一岁生成之气化，始于元旦。风者，阳气所动，故可占一岁之丰歉，及余月之寒温。愆期不调，即以验民
病之吉凶也。诸所谓风者，皆发屋、折树、扬沙石之厉风，故名虚邪贼风，而为灾害之应也。
《素问·金匮真言论》帝曰∶天有八风，经有五风，何谓？岐伯曰∶八风发邪以为经，风触五脏，邪气
发病。所谓得四时之胜者，春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，所谓四时之胜也。
此言人本天地之气而生，既成身形，故与天地气化相通，而受邪各有所属也。八风即上文八正之风，有邪
正虚实不同。风由经络而触五脏，故有五风之谓。盖五脏具五行之性，合五时之序，五行有生克，故其风邪相
传有胜负。如春胜长夏，木克土也；长夏胜冬，土克水也；冬胜夏，水克火也；夏胜秋，火克金也；秋胜春，
金克木也。其邪之相传，以相克为凶，如肝木之邪传脾土之类；以相生为吉，如肝木之邪传心火之类。若去其
邪，当用制胜之法，如木邪，则助金以制之；若助其正，当用相生之法，如滋水生木、补火生土之类也。
东风生于春，病在肝，俞在颈项；南风生于夏，病在心，俞在胸胁；西风生于秋，病在肺，俞在肩背；北
风生于冬，病在肾，俞在腰股；中央为土，病在脾，俞在脊。故春气者，病在头；夏气者，病在脏；秋气者，
病在肩背；冬气者，病在四肢。故春善病鼽衄，仲夏善病胸胁，长夏善病洞泄寒中，秋善病风疟，冬善病痹
厥。故冬不按跷，春不鼽衄，春不病颈项，仲夏不病胸胁，长夏不病洞泄寒中，秋不病风疟，冬不病痹厥飧
泄，而汗出也。夫精者，身之本也。故藏于精者，春不
病温。夏暑汗不出者，秋成风疟。此平人脉法也。
此承上文以明外风触五脏之病证也。春属木，其位东，应于肝脏，故东风生于春，病在肝也，俞在颈项者，
颈项本少阳经脉所行之部，以肝胆为表里，风必由表入里，故俞在颈项也；心火主夏，位于南，故南风病在心
也，俞即心包经脉所行，在胸胁也；肺金主秋，位于西，故西风病在肺，而俞在肩背也；肾水主冬，位于北，
故北风病在肾，而俞在腰股也；中央为土，故病在脾，而俞在脊也。此言五脏应五行时令气候，而邪皆由俞穴
而入也。其言春气病在头，以及冬气病在四肢者，义又不同。是以天地升降之气候，而应人身表里、浅深、上
下之部位也。春病鼽衄者，血随春阳之气，上升至头，由鼻而衄，故言春气病在头也；夏病胸胁者，心火当令，
其俞在胸胁，仲夏阳气初降而浮于身表，其内则虚，故言夏气病在脏也；长夏，季夏也，病洞泄寒中者，正值
阳降阴升，如地热井寒，脾土主令，故言病在脾也；秋病风疟者，余暑内伏，凉风外加，则发寒热之疟，秋为
肺金主令，其俞在肩背，风邪由之而入，故言秋气病在肩背也；冬病痹厥者，是时阳气尽入于地，寒邪逼于身
外，阳气伏于五内，不能畅达四肢，而阴阳经脉交接之处，不得通贯，则为痹、为厥，故言冬气病在四肢也。
按跷者，按摩导引，以通气血，流行经脉，即为治痹厥之法也。然必不得已而用之者，盖冬令当顺其归藏之
候，不宜扰动气血，故冬不按跷，则气血沉静，而春不病鼽衄，以至夏秋冬皆可调顺而无患也。良以阴精为阳
气之根，乃一身之本也，要在冬令归藏固密，以滋春生之气。是故冬能藏精，则阳气足，而春阳发生，和而不
亢，则无温病。若夏令，又当顺其风泄之气，如汗不出，其气不宣，则暑伏于内，秋风外袭，即成风疟也。以
上虽分两义，而统明随顺阴阳五行、四时气化、升降流行之序。如上所云，顺之则治，逆之则乱，以发诸病，
是故为诊视平人之脉法，不可不知也。若其病之变化，又当随宜而治，
不可拘执冬不按跷，夏必汗出之说，神而明之，存乎其人也。
《灵枢·刺节真邪篇》帝曰∶余闻有真气，有正气，有邪气。何谓真气？岐伯曰∶真气者，所受于天，
与谷气并而充身者也；正气者，正风也，从一方来，非实风，又非虚风也；邪气者，虚风之贼伤人也，其中人
也深，不能自去，正风者，其中人也浅，合而自去，其气来柔弱，不能胜真气，故自去。
此言生初所禀本元之气，及平时由呼吸所受天地中和纯粹之气，是阴阳之精气，故为真气，与饮食之谷气
合并而充身者，故曰天食人以五气，地食人以五味，则又统括阴阳五行气化，以长养万物者也；正气即正风，
由太乙所居正位而来，以少阳之气所化，而柔弱不厉，正可舒养万物，故名正气，或有过猛之时，其中人亦浅
而不伤，不能胜身中真气，则自去而不为病也；其虚邪贼风，中人也深，不能自去，则伤而成病，下更详之。
虚邪之中人也，洒淅动形，起毫毛而发腠理。其入深，内搏于骨，则为骨痹；搏于筋，则为筋挛；搏于脉
外，则为血闭不通，则为痈；搏于肉，与卫气相搏，阳胜者，则为热，阴胜者，则为寒，寒则真气去，去则
虚，虚则寒；搏于皮肤之间，其气外发腠理，开毫毛，摇气往来行，则为痒，留而不去，为痹，卫气不行，则
为不仁。
洒淅动形者，寒 毛竖也，以其邪厉，故发腠理而深入至骨，则为骨痹，必骨痛也；邪搏于筋，则筋拘挛；
脉者血之府，邪搏于脉，故血闭，甚则经脉不通而成痈；肉在脉外，卫气所居，故邪侵肉，则与卫气相搏，其
阳胜则为热，阴胜则为寒，寒则真气去而虚，虚则寒；搏于皮肤之间，发腠理，开毫毛，而往
《素问·大奇论》说：肾脉和肝脉都沉，是石水病；都浮，是风水病。
这里是通过脉象来辨别疾病。《素问·生气通天论》说：阴阳之气郁结偏斜，阴气多而阳气少，称为石水。所谓石水，是阴邪在阴分盛极，所以说阴多阳少；肝肾的脉象都沉，就像木气沉入水中，水中的阳气微弱，阴气凝结坚硬如石头；如果肾肝的脉象都浮，那是风木之气亢盛，水随风吹鼓而泛滥，所以成为风水病。肾脏是阴阳的根本，根本稳固，则阴阳平和，生化不息；根本空虚，则阴阳妄动，阳气化为风，阴气变成水。阴气盛则水液壅结而沉伏，名叫石水；阳气盛则风吹水液而泛滥，导致全身面目浮肿，名叫风水。这都是因为根本空虚的缘故。
《素问·八正神明论》黄帝问：星辰和八正节气有什么作用？岐伯回答：星辰，是用来测定日月运行的规律；八正节气，是用来观察八方虚邪贼风按时令到来的情况；四季，是用来划分春夏秋冬之气所在的方位，以便按时令进行调养。对于八正节气的虚邪贼风，应当避开不要触犯。如果人体正气虚弱，又遇到天时虚邪，两虚相感，邪气就会深入至骨，侵入体内就会伤害五脏，医生若能及时观察救治，邪气就不能造成伤害。所以说：天时的禁忌不可不知道。
星辰，用来区分周天度数，测定日月运行，以定昼夜四季的气候。东南西北四个正向和四个隅角，吹来的风叫做八风，随着八个节气的变化而变化，以此区分邪正虚实，详细义理见后文《九宫八风篇》图注。日月，是阴阳的精气，用来长养万物。月亮属太阴，接受太阳阳气才有光，人依赖日月精气来充实身体，所以人的气血也会随着月亮的圆缺而出现盈虚变化。如果正值人体正气虚弱，又遇到天时虚风，就会中邪，深入至骨而伤及内脏，所以圣人躲避虚风贼邪，就像躲避箭石一样；高明的医生能预测气候并提前救治，邪气就不能伤害人体，所以说天时的禁忌不可不知道。
虚邪，是指八正节气带来的虚邪气。正邪，是指人体用力出汗时，腠理（皮肤毛孔）张开，遇到虚风，这种邪气伤人很轻微，所以人们不知道病情，也看不出病形。高明的医生在病邪萌芽阶段就进行救治，必须先诊察三部九候的脉气，全面调理使其不致败坏再救治，所以叫高明医生。低劣的医生在病已成、已败坏时才去救治。所谓救治已成之病，是说不知道三部九候脉气失常，因病势发展而导致病情败坏。
虚风贼邪伤人则病重，如果不是虚邪而是寻常风寒，因人体用力出汗、腠理张开，乘虚而入的，其邪气轻微，身体感觉不到，所以看不出病形。只有高明医生能通过三部九候的脉气，先看到病端，在萌芽阶段救治，尽法调理而不使病情败坏。低劣医生不能先知，而在病已成、已败坏时才救治，往往力不从心，这是因为不知道三部九候脉气失常，因病已成而致使病情败坏。
知道病邪所在的地方，就是懂得诊察三部九候的病脉，据此进行治疗，所以说要守住门户，虽然病人自己不知道病情，但医生已经看到了邪气的形态。
这是说高明医生能知道病邪所在，懂得诊察三部九候的病脉，根据邪气所在部位进行治疗，如同守住房门，不让邪气蔓延入内，病人虽然不知道病情，但良医已经看到邪气形态，在萌芽阶段治疗，不等病成就进行调理。
《素问·离合真邪论》岐伯说：圣人制定度数，必然与天地相应，所以天有星宿度数，地有江河水流，人有经脉。天地温和，则江河水流安静；天气寒冷大地冻结，则江河水流凝滞不畅；天气暑热大地炎热，则江河水流沸腾溢出；突然刮起暴风，则江河水流波涛汹涌隆起。邪气进入经脉，遇寒则血液凝滞，遇暑则气机湿润，虚邪趁机侵入，也像江河水流遇到风吹一样。经脉动脉跳动时，有时隆起，它在脉中运行有序，到达寸口时，有时大有时小，大表示邪气至，小表示平和。邪气运行没有固定位置，或在阴或在阳，不可用固定标准衡量，必须通过诊察三部九候来观察，突然遇到邪气，要尽早阻断其路径。
这是说天地人由一气贯通。天有星宿度数，随气运行；地有江河，即河流；人身经脉气血流行，也是如此。所以江河随寒热风变化，人身经脉气血也一样，必须温和安静。若遇寒则血凝滞，遇热则气湿润，湿润是指热气蒸腾化湿。寒热扰乱气血，虚邪趁机侵入，也像江河遇风鼓动而隆起。邪气在脉中运行有序，随气到达寸口，手感上有时大有时小，大为邪气至，小为气血平。邪气流行无常处，或在阴或在阳，不可定为一定标准，必须从三部九候来察知。如张仲景所说风伤卫分，脉浮缓；寒伤营分，脉浮紧之类。察知明确后，突然遇到邪气，就尽早解除，阻断其内入之路，这样才是良医。
《灵枢·岁露论》少师说：贼风邪气伤人，不一定按固定时间。必定趁人体腠理开泄时入侵，则侵入深，内部极度生病，发病突然猛烈；如果趁腠理闭合时入侵，则侵入浅且停留，发病缓慢迟缓。即使平时生活，腠理开闭缓急也有定时。人与天地相参，与日月相应。所以月亮圆满时海水西岸水位高涨，人气血充盛，肌肉充实，皮肤致密，毛发坚挺，腠理闭合，烟垢附着，这个时候，即使遇到贼风，侵入浅不深；到了月亮亏空时，海水东岸水位高涨，人气血虚，卫气离去，形体独存，肌肉消瘦，皮肤松弛，腠理开张，毛发残落，腠理薄弱，烟垢脱落，这个时候，遇到贼风则侵入深，发病突然猛烈。
这是说邪气伤人，不按固定时间，不能用遇到邪气的时间来判断病情。一定要根据人体的虚实，来区分邪气侵入的深浅。如果遇到月圆时，人身气血充盛，腠理闭密，即使中受虚风贼邪，侵入浅，发病缓慢迟缓；到了月廓空时，气血虚，皮肤松弛腠理开张，邪气侵入深，发病突然猛烈。这与前文《八正神明论》岐伯所说的义理大致相同，这里更详细。
黄帝问：有突然暴死暴病的，是什么原因？少师说：遇到“三虚”，死亡就是暴疾；得到“三实”，邪气就不能伤害人。趁着年份衰败，逢到月亮亏空，失去时令调和，因而被贼风所伤，这叫“三虚”；逢到年份旺盛，遇到月亮圆满，得到时令调和，虽然有贼风邪气，也不能危害人体，这叫“三实”。然而这只是针对个人的说法。
马莳注：乘年之衰，即《素问·刺法》、《本病》二篇所说的司天失守；逢月之空，即上文月廓空；失时之和，即春天应暖反寒之类。有此三虚，贼风伤人，则暴病暴死。三实则相反。然而这是说一个人的病，至于众人同病详见后文。《刺法》、《本病》二篇，在《灵枢》卷末补遗中。
黄帝问：希望了解一年中大家得同样病的原因是什么？少师说：这是观察八正节气的结果。通常在冬至日，太乙星位于叶蛰宫，风雨到来时，风雨从南方来，是虚风，会贼害伤人。如果在夜半到来，万民都在睡觉而不触犯，所以这一年百姓少病；如果在白天到来，万民懈怠，都中于虚风，所以多病。虚邪侵入骨骼，但不发于体表，到了立春阳气大发，腠理开，又逢立春之日风从西方来，万民又都中于虚风，这两股邪气相搏，经气结代。所以凡是遇到风又遇到雨的，名叫遇岁露。如果年份调和，少贼风，百姓少病少死；年份多贼风邪气，寒温不和，则百姓多病而死。
马莳注：这是说八正之候，常在冬至日，太乙立于叶蛰宫，风雨从南方来，这叫从后来者，是虚风贼邪。夜里可避，白天难避。百姓有的中了，邪客于骨而不发于外，到了立春，阳气大发腠理开，又值风从西方来，也是虚风。这两次虚邪相搏，人的经气结而见代脉。不仅如此，凡太乙居于别宫，如立春遇西风、北风之类，都叫遇岁露。大概一年的贼风有多少，百姓病的多少就取决于此。
黄帝问：虚邪之风，伤害人的轻重如何？如何观察？少师说：正月初一，太乙居天留宫，这天刮西北风，无雨，人多死；正月初一，清晨刮北风，春季，人多死；正月初一，清晨北风行，生病死的，十有三；正月初一，中午刮北风，夏季，人多死；正月初一，傍晚刮北风，秋季，人多死，整天刮北风，大病死的，十有六。正月初一，风从南方来，名叫旱乡；从西方来，名叫白骨，国家将有灾殃，人多死亡；正月初一，风从东方来，掀翻房屋，扬起沙石，国家有大灾；正月初一，风从东南方来，春季有死亡；正月初一，天气适宜温暖，无风，米价贱，人不病；天气寒冷而有风，米价贵，人多病。这是用来预测一年的风，残害伤人的情况。二月丑日，无风，人多心腹病；三月戊日，不温暖，人多寒热病；四月巳日，不暑热，人多暴病；十月申日，不寒冷，人多暴死。所谓的风，都是掀翻房屋，折断树木，扬起沙石，竖起毫毛，打开腠理的。
一年的生成气化，始于元旦。风是阳气所动，所以可以占测一年的丰歉，以及余月的寒温。气候失调，就用它来验证百姓疾病的吉凶。所谓的风，都是掀屋折树扬沙石的厉风，所以名叫虚邪贼风，是灾害的应验。
《素问·金匮真言论》黄帝问：天有八风，经有五风，是什么意思？岐伯说：八风引发邪气传入经络，风触五脏，邪气发病。所谓得四时之胜，是春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，这叫四时之胜。
这是说人本天地之气而生，形成身形后，与天地气化相通，受邪各有所属。八风即上文八正之风，有邪正虚实不同。风由经络触动五脏，所以有五风之称。五脏具备五行之性，合五时之序，五行有生克，所以风邪相传有胜负。如春胜长夏，是木克土；长夏胜冬，是土克水；冬胜夏，是水克火；夏胜秋，是火克金；秋胜春，是金克木。邪气相传，以相克为凶，如肝木之邪传脾土；以相生为吉，如肝木之邪传心火。若要去除邪气，应用制胜之法，如木邪，则助金以制之；若要扶助正气，应用相生之法，如滋水生木、补火生土之类。
东风生于春，病在肝，俞穴在颈项；南风生于夏，病在心，俞穴在胸胁；西风生于秋，病在肺，俞穴在肩背；北风生于冬，病在肾，俞穴在腰股；中央为土，病在脾，俞穴在脊。所以春气病在头；夏气病在脏；秋气病在肩背；冬气病在四肢。所以春天容易患鼻渊鼻衄，仲夏容易患胸胁病，长夏容易患洞泄寒中证，秋天容易患风疟，冬天容易患痹厥。所以冬天不按跷按摩，春天就不患鼻渊鼻衄，春天就不患颈项病，仲夏就不患胸胁病，长夏就不患洞泄寒中证，秋天就不患风疟，冬天就不患痹厥飧泄和汗出。精，是身体的根本。所以藏精的人，春天不患温病。夏天暑热汗不出，秋天就会成风疟。这是平和之人的脉法。
这是承接上文说明外风触动五脏的病证。春属木，位东，应于肝脏，所以东风生于春，病在肝，俞在颈项，是因为颈项本是少阳经脉所行部位，肝胆互为表里，风必由表入里，所以俞在颈项；心火主夏，位南，所以南风病在心，俞即心包经脉所行，在胸胁；肺金主秋，位西，所以西风病在肺，俞在肩背；肾水主冬，位北，所以北风病在肾，俞在腰股；中央为土，所以病在脾，俞在脊。这是说五脏应五行时令气候，邪气都由俞穴而入。说春气病在头，以及冬气病在四肢，义理又不同。是以天地升降的气候，对应人身表里、浅深、上下部位。春病鼽衄，是血随春阳之气上升至头，由鼻而出衄血，所以说春气病在头；夏病胸胁，是心火当令，其俞在胸胁，仲夏阳气初降而浮于身表，内部则虚，所以说夏气病在脏；长夏，即季夏，病洞泄寒中，正值阳降阴升，如地热井寒，脾土主令，所以说病在脾；秋病风疟，是余暑内伏，凉风外加，则发寒热之疟，秋为肺金主令，其俞在肩背，风邪由此而入，所以说秋气病在肩背；冬病痹厥，此时阳气尽入于地，寒邪逼于身外，阳气伏于五脏，不能畅达四肢，阴阳经脉交接之处不通贯，则为痹、为厥，所以说冬气病在四肢。
按跷，是按摩导引，以通气血，流行经脉，即为治痹厥之法。但不得已才用，盖冬令当顺其归藏之候，不宜扰动气血，所以冬不按跷，则气血沉静，而春不病鼽衄，以至夏秋冬皆可调顺而无患。因为阴精为阳气之根，乃一身之本，要在冬令归藏固密，以滋春生之气。所以冬能藏精，则阳气足，春阳发生，和而不亢，则无温病。若夏令，又当顺其风泄之气，如汗不出，其气不宣，则暑伏于内，秋风外袭，即成风疟。以上虽分两义，而统明随顺阴阳五行、四时气化、升降流行之序。如上所说，顺之则治，逆之则乱，以致发诸病，所以这是诊视平和之人脉法，不可不知。若病之变化，又当随宜而治，不可拘执冬不按跷、夏必汗出之说，神而明之，存乎其人。
《灵枢·刺节真邪篇》黄帝问：我听说有真气，有正气，有邪气。什么是真气？岐伯说：真气，是从天所受，与谷气合并而充实身体的；正气，是正风，从一方来，不是实风，也不是虚风；邪气，是虚风贼伤人，它伤人深，不能自去；正风，它伤人浅，合而自去，其气来柔弱，不能胜真气，所以自去。
这是说生初所禀本元之气，及平时由呼吸所受天地中和纯粹之气，是阴阳之精气，所以为真气，与饮食之谷气合并而充身，所以说天食人以五气，地食人以五味，则又统括阴阳五行气化，以长养万物；正气即正风，由太乙所居正位而来，以少阳之气所化，柔弱不厉，正可舒养万物，故名正气，或有过猛之时，其中人也浅而不伤，不能胜身中真气，则自去而不为病；其虚邪贼风，中人也深，不能自去，则伤而成病，下文更详述。
虚邪中人，洒淅恶寒动摇形体，起毫毛而发腠理。其入深，内搏于骨，则为骨痹；搏于筋，则为筋挛；搏于脉外，则为血闭不通，则为痈；搏于肉，与卫气相搏，阳胜者，则为热，阴胜者，则为寒，寒则真气去，去则虚，虚则寒；搏于皮肤之间，其气外发腠理，开毫毛，摇气往来行，则为痒，留而不去，为痹，卫气不行，则为不仁。
洒淅动形，是寒毛竖立，因其邪厉，故发腠理而深入至骨，则为骨痹，必骨痛；邪搏于筋，则筋拘挛；脉是血之府，邪搏于脉，故血闭，甚则经脉不通而成痈；肉在脉外，卫气所居，故邪侵肉，则与卫气相搏，其阳胜则为热，阴胜则为寒，寒则真气去而虚，虚则寒；搏于皮肤之间，发腠理，开毫毛，而往
Suwen: Daqi Lun states: When both the Kidney and Liver pulses are deep, it indicates Stone Water (Shi Shui); when both are floating, it indicates Wind-Water (Feng Shui).
This passage uses pulse manifestations to differentiate diseases. Suwen: Shengqi Tongtian Lun says: When Yin and Yang Qi become knotted and deviated, with excessive Yin and deficient Yang, it is called Stone Water. Stone Water refers to an excess of Yin pathogenic factors in the Yin aspect; hence, it is described as "more Yin, less Yang." When the Kidney and Liver pulses are both deep, it signifies Wood Qi sinking into Water, where Yang Qi within the Water is weak, and Yin condenses like stone. Conversely, when the Kidney and Liver pulses are both floating, it indicates that Wind-Wood Qi is prevailing, causing Water to be churned by Wind and overflow, thus resulting in Wind-Water disease. The Kidney is the root of Yin and Yang. If the root is solid, Yin and Yang remain harmonious, and transformation and generation ceaseless. If the root is empty, Yin and Yang move recklessly; Yang transforms into Wind, and Yin becomes Water. Excess Yin causes Water to stagnate and sink, named Stone Water; excess Yang causes Wind to churn Water and overflow, leading to edema of the whole body and face, named Wind-Water. Both conditions result from the emptiness of the root.
Suwen: Bashi Shenming Lun records the Emperor asking: What do the Stars and Eight Regularities observe? Qibo answers: The Stars are used to regulate the movement of the Sun and Moon; the Eight Regularities are used to monitor the deficiency evils (Xu Xie) of the Eight Winds arriving according to time; the Four Seasons are used to divide the Qi of Spring, Summer, Autumn, and Winter to their respective locations for timely regulation. One should avoid the deficiency evils of the Eight Regularities and not offend them. If the human body is deficient and encounters heavenly deficiency, the two deficiencies interacting cause the Qi to reach the bones; entering inside, it damages the Five Zang organs. A skilled physician can monitor and rescue, preventing damage. Thus, it is said: Heavenly taboos must not be unknown.
The Stars distinguish the degrees of the celestial sphere and regulate the Sun and Moon's movement to determine the climate of day, night, and four seasons. The winds coming from the four cardinal directions and four intercardinal directions are named the Eight Winds, changing with the eight solar terms to distinguish between righteous and evil, excess and deficiency. Detailed principles are in the diagram notes of Jiugong Bafeng Pian later. The Sun and Moon are the essence-Qi of Yin and Yang, nourishing all things. The Moon belongs to Great Yin and gains light from the Sun's Yang Qi. Humans rely on the essence-Qi of Sun and Moon to fill the body, so they fluctuate with the moon's waxing and waning. If the human body is deficient while encountering heavenly deficiency wind, one is struck by evil, which penetrates deeply to the bones and damages the viscera. Therefore, sages avoid deficiency wind and thief-evil as if avoiding arrows and stones. Skilled physicians predict and rescue, so evil cannot harm. Thus, heavenly taboos must not be unknown.
Deficiency evil refers to the deficiency Qi of the Eight Regularities. Righteous evil refers to situations where the body exerts force and sweats, opening the Couli (pores), and encounters deficiency wind. Its invasion is slight, so people do not know the condition nor see its form. Superior physicians rescue at the sprouting stage, first observing the Qi of Sanbu Jiuhou (Three Parts and Nine Hopes), regulating thoroughly without allowing defeat before rescuing, hence called superior. Inferior physicians rescue only after the disease has formed or deteriorated. Rescuing after formation means not knowing the loss of harmony among Sanbu Jiuhou pulses, allowing the disease to cause deterioration.
Deficiency wind and thief-evil cause severe illness. Ordinary wind-cold, entering due to sweating and open Couli, is mild and unnoticed, so no disease form is seen. Only superior physicians, through Sanbu Jiuhou pulse Qi, perceive the disease onset early and rescue at the sprouting stage, regulating fully without failure. Inferior physicians cannot foresee this and rescue only after disease formation, often failing due to lack of knowledge regarding Sanbu Jiuhou pulse disharmony.
Knowing the location means understanding how to diagnose Sanbu Jiuhou disease pulses and treat accordingly, guarding the gate so evil does not spread inward. Although the patient may not know the condition, the skilled physician sees the evil form and treats at the sprouting stage, regulating before disease formation.
Suwen: Lihizhenxian Lun states Qibo: The sage establishes measurements corresponding to Heaven and Earth. Heaven has stellar degrees, Earth has rivers, and humans have meridians. When Heaven and Earth are mild, river waters are calm; when cold, waters freeze and stagnate; when hot, waters boil and overflow; when sudden storms arise, waves surge and rise. When evil enters the meridians, cold causes blood stagnation, heat causes moisture. Deficiency evil invading is like water reacting to wind. Arterial pulses sometimes rise; moving orderly within meridians to the Cun Kou (radial artery), they vary in size—large indicates evil arrival, small indicates peace. Evil moves without fixed location, in Yin or Yang, varying beyond measure. One must observe via Sanbu Jiuhou. Upon sudden encounter, block its path early.
This explains the unity of Heaven, Earth, and Human Qi. Heaven has stars moving with Qi; Earth has rivers; human meridian blood-Qi flows similarly. River waters change with wind and temperature; human Qi does too, requiring mildness and calm. Cold causes blood stagnation; heat causes moisture (steam transforming into dampness). Cold and heat disturb blood-Qi, allowing deficiency evil to invade, like water rising when stirred by wind. Pulse changes at Cun Kou reflect this: large for evil, small for balance. Evil moves unpredictably in Yin or Yang, requiring Sanbu Jiuhou observation. As Zhang Zhongjing noted, wind damaging Wei layer presents floating-slow pulse; cold damaging Ying layer presents floating-tight pulse. Once clearly observed, upon sudden evil encounter, resolve it early to block internal entry, achieving skillful practice.
Lingshu: Sui Lu Lun records Shaoshi: Thief-wind and evil strike humans not strictly by time. They enter deeply when pores are open, causing extreme internal illness and sudden severity; they enter shallowly and linger when pores are closed, causing slow onset. Even in daily life, pore opening/closing has rhythms. Humans correspond to Heaven and Earth and the Sun and Moon. When the moon is full, western sea levels rise, human blood fills, muscles are firm, skin dense, hair strong, pores closed, soot adheres. Even if thief-wind strikes, penetration is shallow. When the moon is empty, eastern sea levels rise, human blood is deficient, Wei Qi departs, form stands alone, muscles waste, skin loose, pores open, hair falls, soot drops. Here, thief-wind penetrates deeply, causing sudden severe illness.
This explains that evil invasion depth depends on human deficiency/excess, not just timing. During full moon, abundant blood-Qi and closed pores mean shallow invasion and slow onset even with deficiency wind. During empty moon, deficient blood-Qi and open pores allow deep invasion and sudden severity. This aligns with Qibo's words in Bashi Shenming Lun but is more detailed.
The Emperor asks: What causes sudden death or acute illness? Shaoshi replies: Encountering "Three Deficiencies" leads to sudden death; obtaining "Three Excesses" prevents evil from harming. Year decline + moon emptiness + seasonal disharmony = Three Deficiencies, making one vulnerable to thief-wind. Year prosperity + moon fullness + seasonal harmony = Three Excesses, protecting against thief-wind. This applies to individuals.
Ma Shi notes: Year decline refers to Si Tian Shou Shou (failure of ruling Qi) in Cifa and Benbing chapters. Moon emptiness refers to the lunar phase mentioned. Seasonal disharmony refers to spring being cold instead of warm. These three deficiencies lead to sudden death. Three Excesses reverse this. The Cifa and Benbing chapters are in the Lingshu appendix.
The Emperor asks why everyone gets the same disease in a year. Shaoshi replies: This depends on monitoring the Eight Regularities. At Winter Solstice, Taiyi resides in Yezhe Palace. Rain and wind arrive. South wind is deficiency wind, harming people. If arriving at midnight, people sleep and avoid it, so few get sick. If arriving during day, people are lax and suffer, so many get sick. Deficiency evil enters bones but doesn't manifest externally. At Start of Spring, Yang Qi expands, pores open. West wind arrives, another deficiency wind. Two evils combine, knotting meridian Qi (Jie Dai pulse). Meeting wind and rain is called "Sui Lu" (Year Dew). Harmonious years with little thief-wind mean few illnesses/deaths. Years with much thief-wind and temperature imbalance mean many illnesses/deaths.
Ma Shi notes: South wind at Winter Solstice is "following from behind," a deficiency wind. Night avoidance is easier than day. Evil lodges in bones. At Start of Spring, west wind is also deficiency wind. Two evils combine, causing Jie Dai pulse. Similarly, Taiyi in other palaces with west/north winds constitutes Sui Lu. Disease prevalence correlates with thief-wind quantity.
The Emperor asks about the severity of deficiency wind and how to observe it. Shaoshi replies: On New Year's Day, if Taiyi is in Tianliu Palace and northwest wind blows without rain, many die. New Year morning north wind causes spring deaths. Morning north wind continues, 30% die. Noon north wind causes summer deaths. Evening north wind causes autumn deaths. All-day north wind causes 60% deaths. South wind is "Drought Land"; west wind is "White Bones," bringing national disaster and death. East wind destroying houses brings great disaster. Southeast wind brings spring deaths. Warm, windless weather means low grain prices and health; cold, windy weather means high prices and sickness. This predicts annual wind effects. Feb (Chou day) no wind causes heart/abdominal disease. Mar (Wu day) not warm causes chills/fever. Apr (Si day) not hot causes acute illness. Oct (Shen day) not cold causes acute death. Such winds destroy houses, break trees, raise dust, raise hair, open pores.
Annual Qi begins on New Year. Wind moves Yang Qi, predicting harvest and monthly temperatures. Climate deviation predicts disease outcomes. Such winds are violent, hence "deficiency evil thief-wind," signaling disasters.
Suwen: Jingui Zhenyan Lun records the Emperor asking: Heaven has Eight Winds, meridians have Five Winds. Why? Qibo answers: Eight Winds generate evil entering meridians; wind touches Five Zang, causing disease. "Four Seasons Victory" means Spring overcomes Long Summer, Long Summer overcomes Winter, Winter overcomes Summer, Summer overcomes Autumn, Autumn overcomes Spring.
Humans born of Heaven/Earth Qi connect with cosmic transformation, each susceptible to specific evils. Eight Winds include righteous/evil, excess/deficiency. Wind enters meridians to touch Five Zang, creating Five Winds. Five Zang possess Five Elements nature, matching Five Seasons. Elements have generating/restraining cycles, so wind evil transmission has victory/defeat. Spring overcoming Long Summer is Wood restraining Earth; Long Summer overcoming Winter is Earth restraining Water; Winter overcoming Summer is Water restraining Fire; Summer overcoming Autumn is Fire restraining Metal; Autumn overcoming Spring is Metal restraining Wood. Transmission via restraint is ominous (e.g., Liver Wood evil transmitting to Spleen Earth); transmission via generation is auspicious (e.g., Liver Wood evil transmitting to Heart Fire). To remove evil, use restraining methods (e.g., boost Metal to restrain Wood); to support righteousness, use generating methods (e.g., nourish Water to generate Wood, tonify Fire to generate Earth).
East wind arises in Spring, disease in Liver, Shu point at neck/occiput. South wind arises in Summer, disease in Heart, Shu point at chest/hypochondrium. West wind arises in Autumn, disease in Lung, Shu point at shoulder/back. North wind arises in Winter, disease in Kidney, Shu point at lower back/thighs. Center is Earth, disease in Spleen, Shu point at spine. Thus, Spring Qi disease is in head; Summer Qi disease is in viscera; Autumn Qi disease is in shoulder/back; Winter Qi disease is in limbs. Spring prone to rhinitis/epistaxis; mid-Summer prone to chest/hypochondriac pain; Long Summer prone to diarrhea/cold center; Autumn prone to wind-malaria; Winter prone to Bi/Jue syndrome. Therefore, if one avoids massage (Anqiao) in Winter, one avoids rhinitis/epistaxis in Spring, neck disease in Spring, chest disease in mid-Summer, diarrhea in Long Summer, malaria in Autumn, and Bi/Jue/sweating in Winter. Essence is the body's root. Storing essence prevents Spring warmth diseases. Summer heat without sweating leads to Autumn wind-malaria. This is the pulse method for healthy persons.
This elaborates on external wind touching Five Zang. Spring/Wood/East corresponds to Liver; East wind causes Liver disease, Shu at neck because Shaoyang meridians pass there, and Liver/Gallbladder are exterior-interior, so wind enters from exterior. Summer/Fire/South corresponds to Heart; South wind causes Heart disease, Shu at chest/hypochondrium (Pericardium meridian). Autumn/Metal/West corresponds to Lung; West wind causes Lung disease, Shu at shoulder/back. Winter/Water/North corresponds to Kidney; North wind causes Kidney disease, Shu at lower back/thighs. Center/Earth corresponds to Spleen, Shu at spine. Evils enter via Shu points. Head/limb references relate to Heaven/Earth Qi升降 (ascending/descending) corresponding to body regions. Spring epistaxis occurs as blood rises with Spring Yang Qi to the head via nose. Mid-Summer chest disease occurs because Heart Fire rules, Shu is at chest, Yang floats on surface leaving interior empty. Long Summer diarrhea occurs as Yang descends/Yin ascends, Spleen Earth rules. Autumn malaria occurs as residual heat stays inside, cool wind attacks outside, triggering chills/fever; Lung rules Autumn, Shu at shoulder/back, wind enters there. Winter Bi/Jue occurs as Yang sinks to earth, cold presses outside, Yang trapped inside fails to reach limbs, blocking meridian junctions.
Anqiao is massage/guidance to unblock Qi/blood, treating Bi/Jue. Used reluctantly in Winter to follow storage, avoiding disturbance. Winter stillness prevents Spring rhinitis and ensures smooth seasons. Yin Essence is Yang root/body foundation; Winter storage nourishes Spring growth. Stored essence yields sufficient Yang, preventing Spring warmth. Summer requires venting; lack of sweat traps heat, leading to Autumn malaria. These illustrate following Yin/Yang, Five Elements, seasonal Qi, and ascending/descending order. Following leads to health; opposing leads to disorder. This is the pulse method for healthy persons, essential to know. Disease variations require flexible treatment, not rigid adherence to "no winter massage" or "summer sweating." Wisdom lies in the practitioner.
Lingshu: Cijiezhenxie Pian records the Emperor asking: I hear of True Qi, Righteous Qi, and Evil Qi. What is True Qi? Qibo answers: True Qi is received from Heaven, combined with Grain Qi to fill the body. Righteous Qi is Zheng Feng (Righteous Wind), coming from one direction, neither Shifeng (Solid Wind) nor Xufeng (Deficiency Wind). Evil Qi is Xufeng (Deficiency Wind) harming humans; it penetrates deeply and cannot leave itself. Zheng Feng harms shallowly and leaves naturally; its Qi is soft, unable to overcome True Qi, so it leaves.
This describes primordial Qi inherited at birth and pure Heaven/Earth Qi inhaled daily, constituting Yin/Yang essence, hence True Qi, combining with Grain Qi. "Heaven feeds humans five Qi, Earth feeds humans five Flavors" encompasses Five Elements transformation nourishing all things. Righteous Qi (Zheng Feng) comes from Taiyi's correct position, transformed by Shaoyang Qi, gentle and non-violent, nourishing all things. If too strong, invasion is shallow, cannot overcome body's True Qi, and leaves without causing disease. Deficiency thief-wind penetrates deeply, cannot leave, causing disease.
Deficiency wind entering causes shivering, shaking, raising hair, opening Couli. Deep entry clashing with bone causes Bone Bi; clashing with sinews causes tendon spasm; clashing outside vessels causes blood closure and abscess; clashing with flesh and Wei Qi causes heat if Yang prevails, cold if Yin prevails. Cold expels True Qi, leading to deficiency and cold. Clashing between skin and flesh, emitting Qi to open Couli/hair, causes itching; lingering causes Bi; Wei Qi stagnation causes numbness.
Shivering/shaking indicates hair erection due to fierce evil, opening Couli, penetrating to bone causing Bone Bi/pain. Sinew clashing causes spasms. Vessels house blood; clashing causes closure/abscess. Flesh houses Wei Qi; clashing causes heat/cold. Cold expels True Qi, causing deficiency/cold. Skin/flesh clashing opens Couli, causing itching/Bi/numbness.