平按∶此篇自篇首至末，见《灵枢》卷十二第七十九《岁露》篇，又见《甲乙经》
卷六第一。
黄帝问少师曰∶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，贼风邪气因以得入乎？将必须八正虚邪乃能伤人乎？（黄帝谓四时八节
虚邪贼风中人，要因其暑腠理开时，因入伤人，故致斯问也。平按∶因以得入乎《灵枢》、
《甲乙》作因得以入乎。《甲乙》八
正虚邪作八正风邪。）少师答曰∶不然。贼风邪气之中人也，不得以时。（少师答意，
腠理开者，贼风中深，腠理闭者，贼邪中浅，以其贼邪贼害甚也。不得以时者，暑开之
时即入，闭之时不入也。）然必因其开也，其入也深，其内极也疾，其病患卒暴；（邪
之中人，若因腠理开者，为害有三∶一则邪入深也，二则极人命速，三则病死卒暴也。
平按∶其入也深《灵枢》、《甲乙》无也字。其内极也疾，《甲乙》极作亟，注云亦作
极，《灵枢》作其内极病。其病患卒暴，《灵枢》、《甲乙》卒上有也字。）因其闭也，
其入也浅以留，其病患也徐以持也。（若腠理闭，为遇有二∶一则邪入浅也，二则为病
死徐。持，久留之也。平按∶持《灵枢》、《甲乙》作迟，下无也字。）黄帝曰∶有寒
温和适，腠理不开，然有卒病者，其故何也？少师曰∶帝弗知邪入乎？虽平居，其腠理
开闭缓急，固常有时也。（平，和适也。人虽和适而居，腠理开闭，未必因于寒暑，因
于月之满空，人气盛衰，故腠理开闭，有病不病，斯乃人之常也。平按∶固常有时也
《灵枢》作其故常有时也。）黄帝曰∶可得闻乎？少师曰∶人与天地相参也，与日月相
应也。（人之身也，与天地形象相参。身盛衰也，与日月相应也。）故月满则海水西盛，
（日为阳也，月为阴也，东海阳也，西海阴也。月有亏盈，海水之身随月虚实也。月为
阴精主水，故月满西海盛也。）人血气精，肌肉充，皮肤致，毛发坚，焦理 ，烟垢着。
当是之时，虽遇贼风，其入浅，亦不深。人身盛时，法月及与西海皆悉盛实也。但贼
邪不入，凡有六实∶一曰，血气精而不浊；二曰，肌肉充实不疏；三曰，皮肤密致不开；
四曰，毛发坚实不虚；五曰，焦腠理曲而不通（三焦之气发
于腠理，故曰焦理。 ，曲也）；六曰，烟尘垢腻蔽于腠理。有此六实，故贼风虽入，
不能深也。平按∶《灵枢》、《甲乙》血气精作血气积，焦理作腠理。《灵枢》浅下无
亦字。至其月郭空，则海水东盛，人血气虚，其卫气去，形独居，肌肉减，皮肤缓，
腠理开，毛发浅，焦理薄，烟垢落。当是之时，遇贼风，则其入也深，其病患也卒暴。
（人身衰时，法月及与西海皆悉衰也。月空东海盛者，阴衰阳盛也。凡有八衰∶一曰，
血气虚浊，谓当脉血气虚也；二曰，卫气减少，谓脉外卫气去而少也；三曰，肌肉疏减；
四曰，皮肤虚缓；五曰，腠理空开；六曰，毛发虚浅；七曰，焦理疏薄；八曰，理无烟
垢。有此八虚，所以贼邪深入，令人卒病也。平按∶《灵枢》血气作气血，皮肤缓作皮
肤纵，毛发浅作毛发残，焦理作 理。《甲乙》无浅焦理三字。）黄帝曰∶其有卒然卒
死暴病者，何邪使然？少师曰∶得三虚者，其死暴疾；得三实者，邪不能伤人也。（人
备三虚，其病死暴疾也。平按∶《灵枢》、《甲乙》卒死作暴死。《甲乙》无暴病二字。
何邪使然《灵枢》作何也。注暴疾，袁刻疾误作死。）黄帝曰∶愿闻三虚。少师曰∶乘
年之衰，（人年七岁，加于九岁，至十六岁，名曰年衰。如是恒加九岁，至一百六，皆
年之衰也。非岁露年，以其人实，邪不伤，故人至此年，名曰乘也。）逢月之空，（月
郭空时，人具□虚，当此虚时，故曰逢也。平按∶注虚上所空一字，据上文应作八。）
失时之和，因为贼风所伤，是谓三虚，故论不知三虚，工反为粗。（摄养乖于四时和气，
非理受于风寒暑湿，人之有此三虚，故从冲后发屋折木扬沙走石等贼风至身，洒然起于
毫毛，发于腠理，即为贼风伤也。平按∶和下《甲乙》有人气乏少四字，贼风下有邪气
二字。）黄帝曰∶愿闻三实。少师曰∶逢年之盛，（逢年，谓不加年衰也。）遇月之满，
（十五日时也。）
得时之和，虽有贼风邪气，不能危之。（摄养顺于四时和气，人之有此三实，纵有贼邪，
不能伤也。平按∶不能危之《甲乙》作不能伤也。注不能上袁刻有定字。）黄帝曰∶善
乎哉论！明乎哉道！请藏之金匮，命曰三实，然此一夫之论也。（子之所论皆善者，以
其内明于道，故请藏而宝之。此举一夫之论，以类众人也。）
平按∶命曰三实《灵枢》在黄帝曰上。
【平按】本篇从开头到结尾，见于《灵枢》卷十二第七十九篇《岁露》，又见于《甲乙经》卷六第一。
黄帝问少师说：我听说四时八风侵袭人体，所以有寒暑之分。寒冷时皮肤紧缩而腠理（皮肤纹理及汗孔）闭合，暑热时皮肤松弛而腠理开放，那么贼风邪气是因此就能侵入呢？还是必须等到八正（二十四节气中的二分、二至、四立）的虚邪之时才能伤人呢？（黄帝认为四时八节的虚邪贼风中人，是要趁着腠理开泄的时候，趁机侵入伤人，所以提出这个疑问。平按：因以得入乎，《灵枢》、《甲乙》作因得以入乎。《甲乙》中八正虚邪作八正风邪。）
少师回答说：不是这样。贼风邪气侵入人体，并不局限于特定的时间。（少师的回答意思是，腠理开泄时，贼风邪气侵入较深；腠理闭合时，贼风邪气侵入较浅，因为贼邪的危害很大。不得以时，是指暑热腠理开时即能侵入，腠理闭时则不侵入。）但是，如果趁着腠理开泄的时候，邪气侵入就深，对人体内部的伤害极快，疾病发作突然且猛烈；（邪气中人，如果是趁着腠理开泄，危害有三：一是邪气侵入深，二是迅速危及生命，三是病死突然猛烈。平按：其入也深，《灵枢》、《甲乙》无“也”字。其内极也疾，《甲乙》“极”作“亟”，注云也作“极”，《灵枢》作其内极病。其病患卒暴，《灵枢》、《甲乙》“卒”上有“也”字。）如果趁着腠理闭合的时候，邪气侵入就浅且停留，疾病发作缓慢且持久。（如果腠理闭合，遇邪有两种情况：一是邪气侵入浅，二是发病死亡缓慢。持，指久留。平按：持，《灵枢》、《甲乙》作迟，下无“也”字。）
黄帝说：气候寒温和适，腠理不开，然而却有突然患病的人，这是什么原因呢？
少师说：陛下不知道吗？即使平时居住，人的腠理开闭缓急，本来就有固定的时候。（平，和适。人虽然处于和适的环境中居住，腠理的开闭，未必是因为寒暑，而是因为月亮的盈亏，人气盛衰，所以腠理开闭，有病或没病，这是人的常态。平按：固常有时也，《灵枢》作其故常有时也。）
黄帝说：可以讲给我听吗？
少师说：人与天地相参，与日月相应。（人的身体，与天地形象相参。身体的盛衰，与日月相应。）所以月亮圆满时，海水向西侧涨盛，（日为阳，月为阴，东海属阳，西海属阴。月亮有盈亏，海水的盛衰随月亮的虚实而变化。月为阴精主水，所以月亮圆满时西海涨盛。）此时人血气精纯，肌肉充实，皮肤致密，毛发坚挺，腠理（焦理，此处指三焦之气发于腠理之处）闭合不通，烟垢附着。（当这个时候，虽然遇到贼风，邪气侵入浅，也不会深入。人身盛实之时，效法月亮及西海都完全盛实。只是贼邪不入，凡有六种实象：一是血气精纯而不浑浊；二是肌肉充实不疏松；三是皮肤密致不开；四是毛发坚实不虚；五是腠理闭合而不通（三焦之气发于腠理，故称焦理。 ，意为曲/闭合）；六是烟尘垢腻遮蔽于腠理。有此六种实象，所以贼风虽入，不能深入。平按：《灵枢》、《甲乙》血气精作血气积，焦理作腠理。《灵枢》浅下无亦字。）
到了月亮亏空时，海水向东侧涨盛，人血气虚弱，卫气离去，形体独存，肌肉消瘦，皮肤松弛，腠理开泄，毛发枯槁，腠理薄弱，烟垢脱落。（人身衰败之时，效法月亮及西海都完全衰败。月空东海盛者，是阴衰阳盛。凡有八种虚象：一是血气虚浊，指脉中血气虚；二是卫气减少，指脉外卫气离去而少；三是肌肉疏减；四是皮肤虚缓；五是腠理空开；六是毛发虚浅；七是腠理疏薄；八是腠理无烟垢。有此八种虚象，所以贼邪深入，令人突然生病。平按：《灵枢》血气作气血，皮肤缓作皮肤纵，毛发浅作毛发残，焦理作 理。《甲乙》无浅焦理三字。）当这个时候，遇到贼风，邪气侵入就深，疾病发作突然且猛烈。
少师说：得到三虚的人，会死得突然且病势急迫；得到三实的人，邪气就不能伤人。（人具备三虚，病死突然急迫。平按：《灵枢》、《甲乙》卒死作暴死。《甲乙》无暴病二字。何邪使然，《灵枢》作何也。注暴疾，袁刻疾误作死。）
少师说：乘年之衰，（人年七岁，加九岁，至十六岁，名为年衰。如此恒加九岁，至一百零六岁，都是年之衰。非岁露之年，因为人实，邪不伤，所以人到这一年，名为乘也。）逢月之空，（月亮亏空时，人具八虚，当此虚时，故曰逢也。平按：注虚上所空一字，据上文应作八。）失时之和，因而被贼风所伤，这叫做三虚，所以论述中说，不懂三虚的医生，反而显得粗疏。（摄养违背四时和气，无理地遭受风寒暑湿，人有此三虚，所以从冲后、发屋、折木、扬沙、走石等贼风至身，洒然起于毫毛，发于腠理，即为贼风伤也。平按：和下，《甲乙》有人气乏少四字，贼风下有邪气二字。）
少师说：逢年之盛，（逢年，指不处于年衰之时。）遇月之满，（十五月亮圆之时。）得时之和，虽然有贼风邪气，也不能危害他。（摄养顺应四时和气，人有此三实，纵然有贼邪，也不能伤也。平按：不能危之，《甲乙》作不能伤也。注不能上袁刻有定字。）
黄帝说：好啊！论述真精彩！道理真明白！请把它藏在金匮里，命名为三实，但这只是针对一个人的论述罢了。（您所论述的都是好的，因为您内心明于道，所以请求收藏并珍视。此举一夫之论，以类推众人。）
[Ping An] This chapter, from beginning to end, is found in *Ling Shu* (Spiritual Pivot), Volume 12, Chapter 79 "Sui Lu" (Annual Dew), and also in *Jia Yi Jing* (Classified Classic of Acupuncture and Moxibustion), Volume 6, Part 1.
Huang Di asked Shao Shi: 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 (skin texture and pores) close; when it is hot, the skin becomes loose and the couli open. Can evil winds and pathogenic factors therefore enter? Or must one wait for the empty pathogens of the Eight Solstices (the two equinoxes, two solstices, and four beginnings of seasons) to injure the person? (Huang Di believes that the empty pathogens and evil winds of the four seasons and eight festivals invade people by taking advantage of the time when the couli are open, entering opportunistically to cause injury, hence this question. Ping An: "Yin yi de ru hu" in *Ling Shu* and *Jia Yi Jing* is written as "Yin de yi ru hu". In *Jia Yi Jing*, "Ba Zheng Xu Xie" is written as "Ba Zheng Feng Xie".)
Shao Shi replied: Not so. The invasion of evil winds and pathogenic factors into the human body does not occur at fixed times. (The meaning of Shao Shi's answer is that when the couli are open, the evil wind invades deeply; when the couli are closed, the evil factor invades shallowly, because the harm of the evil factor is severe. "Bu de yi shi" means that when it is hot and the couli are open, invasion occurs immediately; when closed, it does not.) However, if one takes advantage of the opening of the couli, the invasion is deep, the damage to the interior is extremely rapid, and the disease manifests suddenly and violently; (When the pathogen invades the person, if it takes advantage of the open couli, there are three harms: first, the pathogen enters deeply; second, it rapidly endangers life; third, death or illness occurs suddenly and violently. Ping An: "Qi ru ye shen" in *Ling Shu* and *Jia Yi Jing* lacks the character "ye". "Qi nei ji ye ji", in *Jia Yi Jing* "ji" is written as "qi", with a note saying it also writes "ji"; *Ling Shu* writes "Qi nei ji bing". "Qi huan bing zu bao", in *Ling Shu* and *Jia Yi Jing*, there is a "ye" before "zu".) If one takes advantage of the closing of the couli, the invasion is shallow and lingering, and the disease manifests slowly and persists. (If the couli are closed, encountering the pathogen has two outcomes: first, the pathogen enters shallowly; second, death or illness is slow. "Chi" refers to long retention. Ping An: "Chi" in *Ling Shu* and *Jia Yi Jing* is written as "Chi", without the "ye" below.)
Huang Di said: When the climate is cold, warm, and suitable, and the couli do not open, yet there are people who fall ill suddenly, what is the reason?
Shao Shi said: Does Your Majesty not know? Even during ordinary residence, the opening, closing, slackening, and tightening of the couli naturally follow certain times. (Ping, suitable. Although people reside in a suitable environment, the opening and closing of the couli are not necessarily due to cold or heat, but due to the waxing and waning of the moon and the flourishing and declining of human qi, thus causing the couli to open and close, leading to illness or health; this is the normal state of humans. Ping An: "Gu chang you shi ye" in *Ling Shu* is written as "Qi gu chang you shi ye".)
Huang Di said: May I hear about it?
Shao Shi said: Humans correspond to Heaven and Earth, and resonate with the Sun and Moon. (The human body corresponds to the forms of Heaven and Earth. The flourishing and declining of the body resonate with the Sun and Moon.) Therefore, when the moon is full, the seawater swells towards the west. (The sun is Yang, the moon is Yin; the East Sea is Yang, the West Sea is Yin. The moon has waxing and waning, and the swelling of seawater follows the fullness and emptiness of the moon. The moon is the Yin essence governing water, so when the moon is full, the West Sea swells.) At this time, human blood and qi are pure, muscles are full, skin is dense, hair is firm, the couli (Jiao Li, here referring to where the Qi of the Triple Burner emerges from the couli) are closed and unobstructed, and smoke/dust adheres. (At this time, even if one encounters evil winds, the invasion is shallow and does not go deep. When the human body is in a flourishing state, it mimics the moon and the West Sea, both being fully substantial. There are simply no evil invaders, manifesting as six types of "Shi" (Excess/Solid): first, blood and qi are pure and not turbid; second, muscles are full and not loose; third, skin is dense and not open; fourth, hair is firm and not deficient; fifth, the couli are closed and unobstructed (The Qi of the Triple Burner emerges from the couli, hence called Jiao Li. , means curved/closed); sixth, smoke and dust grease block the couli. With these six types of Shi, although evil wind may enter, it cannot go deep. Ping An: In *Ling Shu* and *Jia Yi Jing*, "Xue Qi Jing" is written as "Xue Qi Ji", and "Jiao Li" as "Cou Li". *Ling Shu* lacks "yi" after "qian".)
When the moon is dark (new moon), the seawater swells towards the east, human blood and qi become deficient, Wei Qi (Defensive Qi) departs, the form remains alone, muscles waste, skin relaxes, couli open, hair becomes sparse, the couli become thin, and smoke/dust falls off. (When the human body is in a declining state, it mimics the moon and the West Sea, both being completely depleted. The swelling of the East Sea when the moon is dark indicates Yin decline and Yang excess. There are eight types of "Xu" (Deficiency/Empty): first, blood and qi are deficient and turbid, referring to deficiency in the vessels; second, Wei Qi decreases, referring to the departure and scarcity of Wei Qi outside the vessels; third, muscles are loose and wasted; fourth, skin is deficient and relaxed; fifth, couli are open and empty; sixth, hair is deficient and sparse; seventh, couli are sparse and thin; eighth, couli lack smoke/dust. With these eight types of Xu, therefore, evil factors penetrate deeply, causing sudden illness. Ping An: In *Ling Shu*, "Xue Qi" is written as "Qi Xue", "Pi Fu Huan" as "Pi Fu Zong", "Mao Fa Qian" as "Mao Fa Can", and "Jiao Li" as "Li". *Jia Yi Jing* lacks the three characters "Qian Jiao Li".) At this time, encountering evil wind results in deep invasion and sudden, violent manifestation of disease.
Huang Di said: What causes those who die suddenly or suffer from violent illness?
Shao Shi said: Those who obtain the Three Xu (Three Deficiencies) will die suddenly and suffer acute illness; those who obtain the Three Shi (Three Excesses) will not be injured by pathogens. (When a person possesses the Three Xu, death or illness occurs suddenly and acutely. Ping An: In *Ling Shu* and *Jia Yi Jing*, "Zu Si" is written as "Bao Si". *Jia Yi Jing* lacks the two characters "Bao Bing". "He Xie Shi Ran" in *Ling Shu* is written as "He Ye". Note on "Bao Ji": Yuan edition mistakenly wrote "Si" for "Ji".)
Huang Di said: I wish to hear about the Three Xu.
Shao Shi said: Cheng Nian Zhi Shuai (Riding upon the decline of the year). (A person aged seven plus nine years reaches sixteen, named "Nian Shuai". Adding nine years constantly up to 106 years constitutes the decline of the year. It is not the year of Sui Lu because the person is solid, and pathogens do not injure; thus, arriving at this age is named "Cheng".) Feng Yue Zhi Kong (Encountering the emptiness of the moon). (When the moon is dark, the person possesses the Eight Xu; encountering this deficiency is named "Feng". Ping An: The missing character above "Xu" in the note should be "Ba" based on the context above.) Shi Shi Zhi He (Losing the harmony of the season), thereby being injured by evil wind; this is called the Three Xu. Hence, the discussion states that physicians who do not understand the Three Xu appear crude. (Care violates the harmonious Qi of the four seasons, irrationally suffering from Wind, Cold, Summer-heat, and Dampness. With these Three Xu, humans are affected by evil winds such as those from collapsing houses, breaking trees, flying sand, and rolling stones; the sensation arises suddenly in the hairs and emerges in the couli, constituting injury by evil wind. Ping An: Below "He", *Jia Yi Jing* has four characters "Ren Qi Fa Shao"; below "Zeifeng" there are two characters "Xie Qi".)
Huang Di said: I wish to hear about the Three Shi.
Shao Shi said: Feng Nian Zhi Sheng (Meeting the prosperity of the year). ("Feng Nian" refers to not being in the period of annual decline.) Yu Yue Zhi Man (Encountering the fullness of the moon). (The fifteenth day of the lunar month.) De Shi Zhi He (Obtaining the harmony of the season); even if there are evil winds and pathogenic factors, they cannot endanger him. (Care conforms to the harmonious Qi of the four seasons. With these Three Shi, even if there are evil pathogens, they cannot cause injury. Ping An: "Bu neng wei zhi" in *Jia Yi Jing* is written as "Bu neng shang ye". Note: Yuan edition has the character "Ding" above "Bu neng".)
Huang Di said: Excellent! The discussion is brilliant! The Dao is clear! Please store it in the Golden Casket, naming it "Three Shi", though this is merely a discussion concerning one individual. (All your discussions are good because you are internally clear about the Dao, hence requesting storage and cherishing. This presents a discussion of one man to generalize to the multitude.)
[Ping An] "Ming Yue San Shi" in *Ling Shu* appears before "Huang Di Yue".