\r合八风虚实邪正\pt33a1.bmp\r
立秋二（玄委西南方） 秋分七（仓果西方） 立冬六（新洛西北方） 夏至九（上天南方） 招摇中央 冬至一
（叶蛰北方） 立夏四（阴洛东南方） 春分三（仓门东方） 立春八（天留东北方）
太一常以冬至之日。居叶蛰之宫。四十六日。明日居天留。四十六日。明日居仓门。四十六日。明日居阴洛。四十
五日。明日居天宫。四十六日。明日居玄委。四十六日。明日居仓果。四十六日。明日居新洛。四十五日。明日复居叶
蛰之宫。曰冬至矣。太一日游。以冬至之日。居叶蛰之宫。数所在日。从一处。至九日。复反于一。常如是。无已。终
而复始。太一移日。天必应之以风雨。以其日风雨则吉。岁美民安少病矣。先之则多雨。后之则多旱。太一在冬至之日
有变。占在君。太一在春分之日有变。占在相。太一在中宫之日有变。（在中宫之日无考张景岳以为四季土王之日以六元
正纪大论王冰注考之张说不为无本第以八宫之日数推之殊觉未安）占在吏。太一在秋分之日有变。占在将。太一在夏至
之日有变。占在百姓。所谓有变者。太一居五宫之日。大风折树木。扬沙石。各以其所主占贵贱。因视风所来而占之。
风从其所居之乡来。为实风。主生长。养万物。从其冲后来。为虚风。伤人者也。主杀主害者。谨候虚风而避之。故圣
人日避虚邪之道。如避矢石然。邪弗能害此之谓也。是故太一入徙立于中宫。乃朝八风以占吉凶也。风从南方来。名曰
大弱风。其伤人也。内舍于心。外在于脉。其气主为热。风从西南方来。名曰谋风。其伤人也。内舍于脾。外在于肌。
其气主为弱。风从西方来。名曰刚风。其伤人也。内舍于肺。外在于皮肤。其气主为燥。风从西北方来。名曰折风。其
伤人也。内舍于小肠。外在于手太阳脉。脉绝则溢。脉闭则结不通。善暴死。（绝字只作极字解是热极而血沸者也）风从
北方来。名曰大刚风。其伤人也。内舍于肾。外在于骨与肩背之膂筋。其气主为寒也。风从东北方来。名曰凶风。其伤
人也。内舍于大肠。外在于两胁腋。骨下及肢节。风从东方来。名曰婴儿风。其伤人也。内舍于肝。外在于筋纽。其气
主为身湿。风从东南方来。名曰弱风。其伤人也。内舍于胃。外在肌肉。其气主为体重。此八风者。皆从其虚之乡来。
乃能病患。（揣此文义似太一居八宫之口皆先立于中宫而后徙也）三虚相搏。则为暴病卒死。两实一虚。病则为淋露寒热。
犯其雨湿之地。则为痿。故圣人避风如避矢石焉。其有三虚而偏中于邪风。则为击骨偏枯矣。（此篇之义即中风之病本也
当与素问风论合看而三虚之义尤宜致思也后世真中类中刺刺不休终是明昧参半之论夫四时之气八方之动寒热燥湿皆谓之
风而惟燥最厉则以三虚相搏故也内外之风皆生于燥静观者当会心不远耳）
先叙所居之宫。次叙所占之变。继叙所主之病。愈拶愈切于身。行文节节有提有束。每节尾与次节有山断云连之势。
一气贯注官止神行。文之极疏畅者。
立秋二日（玄委宫在西南方） 秋分七日（仓果宫在西方） 立冬六日（新洛宫在西北方） 夏至九日（上天宫在南方） 招摇宫居中央 冬至一日（叶蛰宫在北方） 立夏四日（阴洛宫在东南方） 春分三日（仓门宫在东方） 立春八日（天留宫在东北方）
太一星常在冬至这一天，居住在叶蛰宫。经过四十六天后，第二天居住在天留宫；再经过四十六天，第二天居住在仓门宫；再经过四十六天，第二天居住在阴洛宫；经过四十五天，第二天居住在上天宫；再经过四十六天，第二天居住在玄委宫；再经过四十六天，第二天居住在仓果宫；再经过四十六天，第二天居住在新洛宫；经过四十五天，第二天又回到叶蛰宫，这标志着冬至的到来。太一星每日运行，以冬至之日为起点，居住在叶蛰宫，按照它所在的日期顺序，从一处移至第九处，然后又返回第一处，总是这样循环往复，永无止境。
太一星移动的日子，天气必定用风雨来响应。如果在那一天刮风下雨，就是吉兆，这一年庄稼丰收，百姓安康少病。如果风雨来得过早，就会多雨；如果来得过晚，就会多旱。太一星在冬至之日如果有异常变化，占卜结果应验在君主身上；太一星在春分之日如果有异常变化，占卜结果应验在宰相身上；太一星在中宫之日如果有异常变化，占卜结果应验在官吏身上。（关于“中宫之日”无确切考证，张景岳认为是四季土旺之日，依据《六元正纪大论》王冰的注释，张氏的说法并非没有根据，但推算八宫之日数，总觉得不太妥当。）太一星在秋分之日如果有异常变化，占卜结果应验在主将身上；太一星在夏至之日如果有异常变化，占卜结果应验在百姓身上。所谓“有变”，是指太一星居住在五宫之日，出现大风折断树木、扬起沙尘的现象，分别以其所主方位来占测贵贱祸福。进而观察风来的方向进行占断。风从太一星所居住的方位吹来，称为实风，主司生长，养育万物；从对冲方向吹来，称为虚风，是伤害人体的，主杀伐和危害。应当谨慎地守候并避开虚风，所以圣人躲避虚邪之道，就像躲避箭石一样，邪气就不能伤害人体，说的就是这个道理。因此，当太一星进入并迁移站立于中宫时，便朝见八方之风以占测吉凶。
风从南方来，名叫大弱风，它伤害人体，内舍于心，外在影响脉，其气主要表现为热。风从西南方来，名叫谋风，它伤害人体，内舍于脾，外在影响肌，其气主要表现为弱。风从西方来，名叫刚风，它伤害人体，内舍于肺，外在影响皮肤，其气主要表现为燥。风从西北方来，名叫折风，它伤害人体，内舍于小肠，外在影响手太阳脉，脉气极则血液沸腾溢出，脉闭则气血凝结不通，容易突然死亡。（“绝”字只作“极”字解释，是指热极而血液沸腾。）风从北方来，名叫大刚风，它伤害人体，内舍于肾，外在影响骨和肩背的膂筋，其气主要表现为寒。风从东北方来，名叫凶风，它伤害人体，内舍于大肠，外在影响两胁腋部、肋骨下及四肢关节。风从东方来，名叫婴儿风，它伤害人体，内舍于肝，外在影响筋纽，其气主要导致身体湿重。风从东南方来，名叫弱风，它伤害人体，内舍于胃，外在影响肌肉，其气主要导致身体沉重。这八种风，都是从虚弱的方位吹来，才能使人患病。（揣测此文的意思，似乎是太一星居于八宫之时，都是先立于中宫然后才迁徙的。）三虚相搏结，就会导致暴病猝死；两实一虚，生病则为淋露寒热之症；侵犯潮湿之地，则会成为痿证。所以圣人避风如同躲避箭石一样。如果有三虚而又偏中被邪风击中，就会导致击骨偏枯之症。（本篇的主旨即是中风病的本源，应当与《素问·风论》合看，其中“三虚”的含义尤其值得深思。后世关于真中、类中的争论不休，终究是明暗参半的见解。其实四时的气候、八方的变动，寒热燥湿都称之为风，而唯独燥气最猛烈，是因为三虚相搏的缘故。内外之风皆生于燥，静观者应当心领神会，道理不远。）
先叙述太一星所居住的宫位，接着叙述所占测的变化，随后叙述所主司的疾病，越来越紧密地联系到人身，文章每一节都有提起和约束，每节的结尾与下一节的开头有山断云连的气势，一气贯注，官止神行，是文章极其疏畅的代表。
Integration of the Eight Winds: Deficiency, Excess, Pathogenicity, and Righteousness
Liqiu (Start of Autumn) on the 2nd day (Xuanwei Palace in the Southwest); Qiufen (Autumn Equinox) on the 7th day (Cangguo Palace in the West); Lidong (Start of Winter) on the 6th day (Xinluo Palace in the Northwest); Xiazhi (Summer Solstice) on the 9th day (Shangtian Palace in the South); Zhaoyao Palace at the Center; Dongzhi (Winter Solstice) on the 1st day (Yezhe Palace in the North); Lixia (Start of Summer) on the 4th day (Yinluo Palace in the Southeast); Chunfen (Spring Equinox) on the 3rd day (Cangmen Palace in the East); Lichun (Start of Spring) on the 8th day (Tianliu Palace in the Northeast).
The Taiyi star resides in the Yezhe Palace on the day of the Winter Solstice. After forty-six days, it moves to the Tianliu Palace the next day; after another forty-six days, it moves to the Cangmen Palace the next day; after another forty-six days, it moves to the Yinluo Palace the next day; after forty-five days, it moves to the Shangtian Palace the next day; after another forty-six days, it moves to the Xuanwei Palace the next day; after another forty-six days, it moves to the Cangguo Palace the next day; after another forty-six days, it moves to the Xinluo Palace the next day; after forty-five days, it returns to the Yezhe Palace the next day, marking the arrival of the Winter Solstice. The daily movement of Taiyi begins with its residence in the Yezhe Palace on the day of the Winter Solstice. Following the sequence of its location, it moves from one palace to the ninth, then returns to the first, cycling endlessly without cessation.
On the day Taiyi shifts position, heaven responds with wind and rain. If there is wind and rain on that day, it is an auspicious sign, indicating a good harvest and healthy people with few illnesses. If the wind and rain come too early, there will be excessive rain; if they come too late, there will be severe drought. If there are anomalies when Taiyi is at the Winter Solstice position, the omen applies to the ruler. If there are anomalies when Taiyi is at the Spring Equinox position, the omen applies to the minister. If there are anomalies when Taiyi is at the Central Palace position, the omen applies to the officials. (The specific days for the "Central Palace" are not definitively recorded. Zhang Jingyue considered them as the days when Earth rules during the four seasons. Based on Wang Bing's commentary on the *Suwen*, Zhang's theory has some basis, but calculating the days of the eight palaces makes it seem somewhat inappropriate.) If there are anomalies when Taiyi is at the Autumn Equinox position, the omen applies to the general. If there are anomalies when Taiyi is at the Summer Solstice position, the omen applies to the common people. What is meant by "anomalies" is that on the days Taiyi resides in the five palaces, strong winds break trees and raise sand and dust. One should predict fortune or misfortune based on the direction associated with each palace. Furthermore, one should observe the direction from which the wind comes to make predictions. Wind coming from the direction where Taiyi resides is called Shifeng (Real Wind), which governs growth and nourishes all things. Wind coming from the opposite direction is called Xufeng (Empty Wind), which harms humans, governing destruction and harm. One must carefully monitor and avoid Xufeng. Therefore, the sages avoid pathogenic factors just as they would avoid arrows and stones, so that pathogens cannot harm them. This is what is meant. Thus, when Taiyi enters and stands in the Central Palace, it faces the Eight Winds to predict auspiciousness or inauspiciousness.
Wind coming from the south is named Da Ruofeng (Great Weak Wind). When it harms humans, it internally settles in the Heart and externally affects the Mai (Vessels/Pulse). Its qi primarily manifests as Heat. Wind coming from the southwest is named Moufeng (Stratagem Wind). When it harms humans, it internally settles in the Spleen and externally affects the Ji (Muscle/Flesh). Its qi primarily manifests as weakness. Wind coming from the west is named Gangfeng (Rigid Wind). When it harms humans, it internally settles in the Lung and externally affects the Pifu (Skin). Its qi primarily manifests as Dryness. Wind coming from the northwest is named Zhefeng (Breaking Wind). When it harms humans, it internally settles in the Small Intestine and externally affects the Hand Taiyang Mai (Vessel). If the vessel is extreme, blood overflows; if blocked, qi and blood stagnate. This leads to sudden death. (The character "Jue" here means "extreme," referring to extreme heat causing blood to boil.) Wind coming from the north is named Da Gangfeng (Great Rigid Wind). When it harms humans, it internally settles in the Kidney and externally affects the Gu (Bones) and the Lüjin (Back muscles/tendons of the shoulder and back). Its qi primarily manifests as Cold. Wind coming from the northeast is named Xiongfeng (Auspicious/Bad Wind). When it harms humans, it internally settles in the Large Intestine and externally affects the Liexi (Sides of the chest and armpits), below the ribs, and the joints of the limbs. Wind coming from the east is named Ying'erfeng (Infant Wind). When it harms humans, it internally settles in the Liver and externally affects the Jinniu (Joints/Tendons). Its qi primarily causes body dampness. Wind coming from the southeast is named Ruofeng (Weak Wind). When it harms humans, it internally settles in the Stomach and externally affects the Jirou (Muscles). Its qi primarily causes heaviness in the body. These eight winds can only cause disease when they come from deficient directions. (Interpreting the meaning of this text, it seems that when Taiyi resides in the eight palaces, it first stands in the Central Palace before moving.) When three deficiencies combine, sudden illness and death occur. When two realities and one deficiency combine, diseases such as Linlu (damp-cold) and Hanre (alternating chills and fever) arise. Invading damp and wet places leads to Wei syndrome (flaccidity). Therefore, sages avoid wind as they avoid arrows and stones. If one has three deficiencies and is partially struck by pathogenic wind, it results in Jigu Pianku (bone-striking hemiplegia). (The main theme of this chapter is the origin of Zhongfeng (Wind Stroke) disease. It should be read together with the *Suwen* chapter on Wind Theory. The meaning of "three deficiencies" deserves particular reflection. Later debates on True Stroke vs. Similar Stroke were inconclusive. The movements of seasonal qi and the eight directions—cold, heat, dryness, dampness—are all called wind, but dryness is the most severe due to the combination of three deficiencies. Internal and external winds both originate from dryness. Those who observe quietly will understand this principle closely.)
First, the palaces where Taiyi resides are described. Next, the changes predicted are described. Then, the diseases governed are described. The connection to the human body becomes increasingly tight. Each section of the writing has points of emphasis and restraint. There is a momentum connecting the end of one section to the beginning of the next, like clouds breaking over mountains. The flow is continuous, stopping at the right organs and moving with divine spirit. This represents the utmost clarity and smoothness in writing.