（《灵枢·岁露论》）
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？（此言贼风邪气亦能伤人，又有非八正虚邪之谓者。）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。（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。）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。（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。）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 ，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。（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。）黄帝曰∶其有卒然暴死暴病者何也？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。（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。）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。（反于三虚，即三实也，故邪不能犯。）黄帝曰∶
善乎哉论！明乎哉道！请藏之金匮，命曰三宝，然此一夫之论也。（一夫之论，以一人之病为言也。岁有同病者，义如下
文。）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。（四正四隅，谓之八正，即八宫也。）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。（太一义见前章，太一立于坎宫，而风雨从南方来，即冲后来者为虚风，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。（立春之日，月
建在东，而风从西方来，亦虚风也。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。即此之谓也。）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。（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。）黄帝曰∶虚邪之风，其所伤贵贱何
如？候之奈何？（此下言岁候之占，重在元旦也。）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。（元旦为孟春之首，发生之初，北风大至，阴胜阳也，故多伤害。）
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。（元旦日邪风大至，即非吉兆各随其位，灾害有辨也。）正月朔，天
和温不风，籴贱，民不病；天寒而风，籴贵，民多病，此所以候岁之风，HT 伤人者也。（元旦之气，所贵者温和景明，
则岁候吉而民众安，凡四方不和之风，皆非所宜。HT ，残同。）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。（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，皆发屋，折树木，
扬沙石，起毫毛，发腠理者也。（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。
（出自《灵枢·岁露论》）
黄帝向少师问道：我听说四季和八方之风侵入人体，因此会有寒暑的变化。寒冷时皮肤紧绷而腠理闭合，炎热时皮肤松弛而腠理开放，那么贼风邪气是借此机会侵入呢？还是必须等到八正之时出现的虚邪才能伤人呢？（这里说的是贼风邪气也能伤人，并非仅指八正之时的虚邪。）
少师回答说：不对。贼风邪气侵袭人体，并不受固定时间的限制。但是，如果趁着腠理开泄的时候侵入，病位就深，内伤严重，发病就会突然且猛烈；如果趁着腠理闭塞的时候侵入，病位就浅而留滞，发病就会缓慢而迟缓。（凡是四时中乖戾不正之气，称为贼风邪气，不像太一所在八正之时的虚邪有固定的规律，它们发作没有定期，也没有固定的方位，所以说“不受固定时间限制”。然而它们侵入人体，必定是因为肤腠开泄，才能深入，深入则内部病变极重，所以发病突然猛烈。如果是趁着腠理闭塞，虽然中邪也较浅，浅而不离去，邪气必然留滞，也会导致疾病，只是发病缓慢罢了。）
黄帝说：如果有寒温适宜，腠理并未开泄，却突然患病，这是什么原因呢？
少师回答说：您不知道邪气是如何进入的吗？即使在平时安居无事的时候，腠理的开闭、缓急变化，其缘由也是有时机的。（这指的是在平安无事的时候，因腠理开闭缓急而导致突然患病的，也各有原因，大概是由于时气的影响。）
黄帝说：可以讲给我听吗？
少师说：人与天地是相参应的，与日月也是相应的。所以月亮圆满时，海水向西涨盛，人的血气积聚，肌肉充实，皮肤致密，毛发坚挺，腠理闭合，烟垢附着。在这个时候，即使遇到贼风，侵入也很浅，不会很深。到了月亮亏缺（月郭空）时，海水向东涨盛，人的血气虚弱，卫气离去，形体独自存在，肌肉消瘦，皮肤松弛，腠理开泄，毛发枯脆，理薄，烟垢脱落。在这个时候，遇到贼风，侵入就很深，发病也会突然猛烈。（“致”意为密，“闭”意为闭。“纵”意为宽。人与天地日月相参应，但这里唯独提及月和水的关系，正是因为人身形质属阴，所以上应于月，下应于水。大地本属阴，而西北方是阴中之阴，东南方是阴中之阳，所以地势西北高、东南低。月亮圆满时海水向西涨盛，是阴得其位，阴气充实。对应到人身上，血气也实，所以邪风不能深入。月亮亏缺时海水向东涨盛，是阴失其位，阴气衰弱。对应到人身上，血气也虚，所以邪风得以深入，导致突然猛烈的疾病。“烟垢”指像烟一样的腻垢。血实则身体肥壮，所以腻垢附着于肌肤，这是表固的表现。血虚则肌肉消瘦，所以腻垢剥落，类似风消，这是表虚的表现。这些都关系到卫气。“隙”同“理”，指纹理间隙。）
少师回答说：遭遇“三虚”的人，死亡会突然且迅速。得到“三实”的人，邪气就不能伤害他。
少师说：乘上年运气之衰，逢月亮亏缺之时，又失去时令的和顺，因而被贼风所伤，这就叫作“三虚”。所以医工如果不了解“三虚”，反而显得粗疏。（“乘年之衰”，如阴年岁气不及，邪气反胜，以及《补遗刺法》、《本病》两篇中所述的司天失守等含义。“逢月之空”，如《八正神明论》所说：“月亮初生则血气始精，卫气始行”，以及上文提到的月满海水西盛、月郭空海水东盛等含义。“失时之和”，如春不温、夏不热、秋不凉、冬不寒，客主之气不相和的情况。三虚在天，又必须结合人之虚，气机有失守，才容易受到侵犯，所以被贼风所伤，导致暴死暴病。如果知道调摄避忌，邪气就不能侵害。所以说“乘”、“逢”、“失”，是兼带人事而言的。）
少师说：逢上年运气之盛，遇月亮圆满之时，得时令之和顺，即使有贼风邪气，也不能危害他。（这与三虚相反，就是三实，所以邪气不能侵犯。）
黄帝说：说得真好啊！道理真明彻啊！请把它藏在金匮里，命名为“三宝”，但这只是一个普通人的论述。（“一夫之论”，是以一个人的病情为例来说明。每年都有相同的病症，意义见下文。）
黄帝说：我想听听为什么每年人们都患相同的病，是什么原因造成的？
少师说：这是观察“八正”候气的结果。（四个正向和四个隅向，称为八正，也就是八宫。）
黄帝说：如何观察呢？
少师说：观察这个，通常在冬至日，太一星立于叶蛰之宫，风雨到来时，天空必定以风雨相应。风雨从南方来的是虚风，是伤害人的贼风。（“太一”的含义见前章，太一立于坎宫，而风雨从南方来，即冲后来者为虚风，是伤害人的贼风。）如果风雨在夜半到达，万民都在睡觉而不触犯它，所以这一年民众生病少。如果风雨在白天到达，万民懈怠懒惰而都中于虚风，所以万民多病。虚邪侵入骨骼而不发于体表，到了立春，阳气大发，腠理开泄，如果立春之日风从西方来，万民又都中于虚风，这两股邪气相互搏结，经气就会结滞代乱。（立春之日，月建在东，而风从西方来，也是虚风。冬至中邪，立春又中邪，这就是两股邪气。邪气留滞不去，所以叫“结”。当令而非其气，所以叫“代”。看《阴阳应象大论》说：“冬伤于寒，春必温病”，就是这个意思。）所以凡是遇到风又遇到雨的情况，叫做“遇岁露”。如果岁气和顺而少有贼风，民众就少病少死；如果岁气多贼风邪气，寒温不和，民众就多病而死。（“岁露”，即前章淋露的意思，岁则兼乎时也。上两节讲的是虚风伤人，这一节又讲贼风邪气伤人，而岁气多邪者，尤为民众多病的原因。）
黄帝说：虚邪之风，其所造成的伤害轻重如何？如何观察呢？（下面讲的是岁候占卜，重在元旦。）
少师回答说：正月朔日（正月初一），太一居于天留之宫，如果这一天刮西北风且无雨，人多死亡。正月朔日平旦（清晨）吹北风，春季民众多死。正月朔日平旦北风盛行，民众患病多的，十分之三。正月朔日日中（中午）吹北风，夏季民众多死。正月朔日傍晚吹北风，秋季民众多死。整天吹北风，大病死者十分之六。（元旦为孟春之首，发生之初，北风大至，阴胜阳，所以多伤害。）正月朔日，风从南方来，名叫“旱乡”；从西方来，名叫“白骨”，预示国家将有灾殃，人多死亡。正月朔日，风从东方来，掀翻房屋扬起沙石，国家有大灾难。正月朔日，风从东南方行，春季有死亡。（元旦日邪风大至，即非吉兆，各随其方位，灾害有所区别。）正月朔日，天气温和不风，粮食便宜，民众不病；天气寒冷而有风，粮食昂贵，民众多病，这就是用来预测岁候之风伤害人的方法。（元旦之气，可贵的是温和晴朗，则岁候吉利而民众安康，凡四方不和之风，都不适宜。HT，通“残”，同义。）二月丑日不风，民众多心腹病。三月戌日不温暖，民众多寒热病。四月巳日不暑热，民众多黄疸病。十月申日不寒冷，民众多暴死。（二、三、四月是阳气旺盛之时，而丑日不风、戌日不温、巳日不暑，是阴气胜而阳气不达，所以民众多病。十月是阴气旺盛之时，而申日不寒，是阳气胜而阴气不藏，所以民众多暴死。）所谓的风，都是能掀翻房屋、折断树木、扬起沙石、竖起毫毛、开启腠理的异常大风。（这里解释上文所说的风，必须是异常如此才是凶兆，否则不应一概而论。）
(From *Ling Shu: Sui Lu Lun*)
Huangdi asked Shaoshi, "I have heard that the eight winds of the four seasons invade the human body, resulting in cold and heat. When it is cold, the skin becomes tight and the couli (pores) close; when it is hot, the skin becomes loose and the couli open. Do evil winds (Zei Feng) and pathogenic factors take this opportunity to enter? Or must one wait for the empty pathogens (Xu Xie) of the Eight Norms (Ba Zheng) to harm people?" (This passage states that evil winds can also harm people, not just referring to the empty pathogens of the Eight Norms.)
Shaoshi replied, "Incorrect. The invasion of evil winds and pathogenic factors is not restricted by fixed times. However, if they enter while the couli are open, the penetration is deep, the internal injury is severe, and the onset of disease is sudden and violent. If they enter while the couli are closed, the penetration is shallow and lingering, and the onset of disease is slow and gradual." (Any abnormal qi from the four seasons that is discordant is called evil wind or pathogenic factor. Unlike the empty pathogens associated with Tai Yi and the Eight Norms which have regular patterns, these have no fixed schedule or location, hence 'not restricted by fixed times.' Yet, their invasion requires the opening of the skin and couli to penetrate deeply; deep penetration leads to severe internal pathology, causing sudden and violent illness. If invasion occurs during closure, it remains shallow; if not expelled, the pathogen lingers, causing disease but with a slower onset.)
Huangdi said, "If the climate is mild and appropriate, and the couli are not open, yet sudden illness occurs, what is the reason?"
Shaoshi replied, "Do you not know how pathogens enter? Even during peaceful times at rest, the opening, closing, slackening, and tightening of the couli have their own timing." (This refers to sudden illnesses occurring due to changes in the couli even when there is no external disturbance, often caused by seasonal qi.)
Huangdi said, "Could you explain this to me?"
Shaoshi said, "Humans correspond to Heaven and Earth, and resonate with the Sun and Moon. Therefore, when the moon is full, the sea water swells towards the west; human blood and qi accumulate, muscles are full, skin is dense, hair is firm, the couli are closed, and soot-like grime adheres to the skin. At this time, even if one encounters evil winds, the penetration is shallow and not deep. When the moon wanes (moon outline is empty), the sea water swells towards the east; human blood and qi become deficient, Wei Qi (Defensive Qi) departs, leaving only the physical form; muscles diminish, skin becomes lax, couli open, hair becomes brittle, the texture is thin, and grime falls off. At this time, encountering evil winds leads to deep penetration and sudden, violent illness." ('Zhi' means dense; 'Bi' means closed; 'Zong' means loose/lax. Humans correspond to Heaven, Earth, Sun, and Moon, but here emphasis is placed on the Moon and Water 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, hence the terrain is high in the northwest and low in the southeast. When the moon is full and sea water swells westward, Yin occupies its proper position and is substantial. Correspondingly in humans, blood and qi are substantial, so evil winds cannot penetrate deeply. When the moon wanes and sea water swells eastward, Yin loses its position and is weak. Correspondingly in humans, blood and qi are deficient, so evil winds penetrate deeply, causing sudden and violent illness. 'Yan Gou' refers to greasy grime like smoke. Substantial blood leads to a robust physique, so grime adheres, indicating a solid exterior. Deficient blood leads to emaciation, so grime peels off, resembling wind-consumption, indicating a deficient exterior. All these relate to Wei Qi. 'Li' is synonymous with 'Xi', referring to skin pores/texture.)
Huangdi said, "What causes sudden death or acute severe illness?"
Shaoshi replied, "Those who encounter the 'Three Deficiencies' (San Xu) die suddenly and rapidly. Those who obtain the 'Three Excesses' (San Shi) are not harmed by pathogens."
Huangdi said, "I wish to hear about the Three Deficiencies."
Shaoshi said, "When the annual fortune is declining, coinciding with the waning moon, and losing the harmony of the season, such that one is injured by evil winds, this is called the 'Three Deficiencies'. Thus, if physicians do not understand the Three Deficiencies, they appear crude." ('Cheng Nian Zhi Shuai' refers to years where the annual qi is insufficient, allowing pathogens to prevail excessively, as discussed in the *Supplemental Acupuncture Methods* and *Root Disease* treatises regarding the failure of the ruling Qi. 'Feng Yue Zhi Kong' refers to the waning moon, as stated in *Ba Zheng Shen Ming Lun*: 'When the moon begins to grow, blood and qi begin to refine, and Wei Qi begins to circulate,' and the aforementioned concepts of sea swelling. 'Shi Shi Zhi He' refers to seasons lacking warmth in spring, heat in summer, coolness in autumn, or cold in winter, indicating disharmony between guest and host Qi. The Three Deficiencies exist in Heaven, but must coincide with human deficiency and loss of Qi stability to be easily invaded, leading to sudden death or illness. If one knows how to regulate and avoid hazards, pathogens cannot harm. Hence, the terms 'ride', 'meet', and 'lose' include human agency.)
Huangdi said, "I wish to hear about the Three Excesses."
Shaoshi said, "When the annual fortune is prosperous, coinciding with the full moon, and obtaining the harmony of the season, even if evil winds and pathogenic factors exist, they cannot cause harm." (This is the opposite of the Three Deficiencies, thus constituting the Three Excesses, so pathogens cannot invade.)
Huangdi said, "Excellent is this discussion! Clear is this Dao! Please store it in the Golden Casket and name it the 'Three Treasures', though this is merely the theory of an ordinary man." ('Theory of One Man' uses individual pathology as an example. There are common diseases each year, as explained in the following text.)
Huangdi said, "I wish to hear why people suffer from the same diseases each year, and what causes this?"
Shaoshi said, "This is observed through the monitoring of the Eight Norms." (The four cardinal directions and four intercardinal directions are called the Eight Norms, also known as the Eight Palaces.)
Huangdi said, "How is this monitored?"
Shaoshi said, "To monitor this, one usually observes on the day of Winter Solstice, when Tai Yi stands in the Ye Zhe Palace. Upon arrival, Heaven responds with wind and rain. Wind and rain coming from the south are Empty Winds (Xu Feng), which are harmful evil winds." (The meaning of 'Tai Yi' is seen in the previous chapter. Tai Yi standing in the Kan Palace with wind/rain from the south indicates the 'chong hou' direction, which is an Empty Wind harming people.) "If it arrives at midnight, all people are asleep and not exposed, so fewer people fall ill that year. If it arrives during the day, people are lazy and exposed to Empty Winds, so many people fall ill. Empty pathogens enter the bones but do not manifest externally. By Li Chun (Start of Spring), Yang Qi expands greatly, and couli open. If wind comes from the west on the day of Li Chun, people are again struck by Empty Winds. These two pathogens interact, causing stagnation and alternation in the meridians." (On Li Chun, the moon's construction is in the East, but wind from the West is also an Empty Wind. Struck by pathogens at Winter Solstice and again at Li Chun constitutes two pathogens. Pathogens lingering without departing are called 'stagnation' (Jie). The qi present is not the correct seasonal qi, so it is called 'alternation' (Dai). As stated in *Yin Yang Ying Xiang Da Lun*: 'Injury by cold in winter leads to warm diseases in spring,' which is what this refers to.) "Therefore, those who encounter wind and rain are called 'meeting the Yearly Dew' (Sui Lu). If the year is harmonious with few evil winds, people have few illnesses and deaths; if the year has many evil winds and pathogenic factors, with discordant cold and heat, people suffer many illnesses and deaths." ('Sui Lu' refers to the concept of 'Lin Lu' in the previous chapter; 'Sui' encompasses time. The previous sections discussed Empty Winds harming people; this section discusses Evil Winds and Pathogenic Factors harming people, noting that years with excessive pathogenic qi lead to more illness.)
Huangdi said, "Regarding Empty Wind, how severe is the damage? How is it monitored?" (The following discusses annual prognostication, focusing on New Year's Day.)
Shaoshi replied, "On the first day of the first month (Zheng Yue Shuo Ri), Tai Yi resides in the Tian Liu Palace. If there is a northwestern wind without rain on that day, many people will die. On Zheng Yue Shuo Ri, if there is a north wind at dawn, many people will die in spring. If the north wind prevails at dawn on Zheng Yue Shuo Ri, three out of ten people will fall ill. If there is a north wind at noon on Zheng Yue Shuo Ri, many people will die in summer. If there is a north wind at dusk on Zheng Yue Shuo Ri, many people will die in autumn. If there is a north wind all day, six out of ten people will die from severe illness." (New Year's Day marks the beginning of Meng Chun and the initial generation of Qi. A strong north wind indicates Yin overcoming Yang, causing much harm.) "On Zheng Yue Shuo Ri, wind from the south is named 'Land of Drought'; wind from the west is named 'White Bones', predicting national calamity and mass death. Wind from the east on Zheng Yue Shuo Ri, overturning houses and scattering sand and stones, predicts major national disaster. Wind from the southeast on Zheng Yue Shuo Ri leads to deaths in spring." (Evil winds on New Year's Day are inauspicious; disasters vary by direction.) "On Zheng Yue Shuo Ri, if the weather is warm and windless, grain prices are low, and people are healthy; if cold and windy, grain prices are high, and people are sickly. This is how one monitors the yearly wind to predict harm." (The Qi of New Year's Day should be warm and clear for a auspicious year and public health. Winds from other directions are unsuitable. 'HT' is synonymous with 'Can' (remnant/damage).) "If there is no wind on Chou days in the second month, people suffer many heart and abdominal diseases. If it is not warm on Xu days in the third month, people suffer many cold-heat diseases. If it is not hot on Si days in the fourth month, people suffer many jaundice diseases. If it is not cold on Shen days in the tenth month, people suffer sudden death." (In the 2nd, 3rd, and 4th months, when Yang Qi is dominant, lack of wind on Chou days, warmth on Xu days, and heat on Si days indicate Yin prevailing and Yang failing to reach, causing illness. In the 10th month, when Yin Qi is dominant, lack of cold on Shen days indicates Yang prevailing and Yin failing to store, causing sudden death.) "The winds mentioned above are those capable of overturning houses, breaking trees, scattering sand and stones, raising body hair, and opening couli." (This explains that the winds mentioned earlier must be abnormally strong to be considered ominous; otherwise, they should not be generalized.)