灵枢云病重者鸡足取之其法正人一针左右斜入二针如鸡之足有三爪也(纲目)
欲行针灸先知行年宜忌及人神所在不与禁忌相应即可矣若遇卒急暴病不可拘于此法通人
达士
岂拘此哉(资生)○千金云凡痈疽疔肿喉痹客忤尤为急觉病即宜便治又中风卒急之证须速救疗
此论甚当夫急难之际命在须臾必待吉日后治则已沦于鬼录矣此所以不可拘于避忌也惟平居治
病于未形选天德月德等日服药针灸可也(资生)
帝曰候八正柰何少师曰候此者当以冬至之日太乙立于叶蛰之宫其至也天必应之以风雨所
谓风
者皆发屋折树木扬沙石起毫毛发腠理者也○风从太乙所居之方来者为实风主生长万物其从冲
后来者为虚风主杀害伤人故圣人谨候虚风而避之今言风从南方来者夏至为实风太乙所居之方
故也冬至为虚风者以其冲太乙者故也余方仿此(灵枢)○其以夜半至者万民皆卧而不犯也故其
岁民少病其以昼至者万民懈惰而皆中于虚风故多病(灵枢)
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○夏至为实风冬至为虚风
(灵枢)
风从西南来名曰谋风其伤人也内舍于脾外在于肌其气主为弱○立秋为实风立春为虚风(
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○秋分为实风春分为虚风
风从西北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
○立冬为实风立夏为虚风(灵枢)
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○冬至为实风
风从东北来名曰凶风其伤人也内舍于大阳外在于两肋腋骨下及肢节○立春为实风立秋为虚风
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温○春分为实风秋分为
风从东南来名曰弱风其伤人也内舍于胃外在于肌肉其气主体重○立夏为实风立冬为虚风(灵枢)
八正谓八节之正气也虚邪者谓八节之虚风也以从虚之乡来袭虚而入为病故谓之八正虚邪
也以身之虚逢时之虚两虚相感其气至骨入则伤五脏故圣人避风如避矢石焉(灵枢)
《灵枢》记载：病情严重的，采用鸡足针法取穴。其方法是：直刺一针，左右各斜刺一针，共三针，形状如同鸡爪有三个脚趾（出自《本草纲目》）。
想要施行针灸，先要知晓当年的行年宜忌以及“人神”所在方位，只要不与禁忌相冲突即可。如果遇到突发急症暴病，不必拘泥于这种方法。通达事理的人，难道会被这些拘束吗？（出自《资生经》）○《千金方》记载：凡是痈疽、疔肿、喉痹、客忤等病症，尤其属于急症，一旦察觉患病就应当立即治疗；还有中风及突发急症，必须迅速抢救治疗。这种论述非常恰当。在危急困难之际，生命仅在顷刻之间，如果一定要等待吉日之后才进行治疗，那么患者恐怕已经死亡了。这就是为什么不可以拘泥于避忌的原因。只有在平时治病，在疾病尚未形成之时，选择天德、月德等吉日服药或针灸是可以的。（出自《资生经》）
黄帝问：如何观察八正之气？少师回答：观察这一点，应当在冬至日，太乙星位于叶蛰宫时进行。当风雨到来时，天空必然有相应的感应。所谓的风，是指能掀翻房屋、折断树木、扬起沙石，甚至使人毫毛竖起、腠理开泄的风。○风从太乙星所居的方向吹来，称为实风，主生长万物；从对冲方向吹来的，称为虚风，主杀害伤人。所以圣人谨慎地观察并躲避虚风。现在说风从南方来，夏至时为实风，是因为那是太乙星所居的方向；冬至时为虚风，是因为它与太乙星所在的方向相对。其他方位仿照此类推（出自《灵枢》）。○如果风雨在夜半时分到来，百姓都在睡觉而不受侵犯，所以这一年百姓生病较少；如果风雨在白天到来，百姓懈怠懒惰而都受到虚风的侵袭，所以生病较多（出自《灵枢》）。
风从南方来，名叫大弱风。它伤害人体，内舍于心，外在于脉，其气主要表现为热。○夏至为实风，冬至为虚风（出自《灵枢》）。
风从西南方来，名叫谋风。它伤害人体，内舍于脾，外在于肌，其气主要表现为虚弱。○立秋为实风，立春为虚风。
风从西方来，名叫刚风。它伤害人体，内舍于肺，外在于皮肤，其气主要表现为燥。○秋分为实风，春分为虚风。
风从西北方来，名叫折风。它伤害人体，内舍于小肠，外在于手太阳经脉。如果经脉断绝则血液溢出，经脉闭塞则气血凝结不通，容易突然死亡。○立冬为实风，立夏为虚风（出自《灵枢》）。
风从北方来，名叫大刚风。它伤害人体，内舍于肾，外在于骨和肩背部的膂筋，其气主要表现为寒。○冬至为实风。
风从东北方来，名叫凶风。它伤害人体，内舍于太阳经，外在于两肋、腋骨下及四肢关节。○立春为实风，立秋为虚风。
风从东方来，名叫婴儿风。它伤害人体，内舍于肝，外在于筋纽，其气主要表现为身体温热。○春分为实风，秋分为虚风。
风从东南方来，名叫弱风。它伤害人体，内舍于胃，外在于肌肉，其气主要表现为身体沉重。○立夏为实风，立冬为虚风（出自《灵枢》）。
八正指的是八个节气中的正气。虚邪指的是八个节气中的虚风。因为从虚邪之乡来袭，乘虚而入导致发病，所以称为八正虚邪。以人体的虚弱，逢时令的虚邪，两虚相感，邪气深入至骨，进入体内就会损伤五脏，所以圣人躲避虚风就像躲避箭石一样（出自《灵枢》）。
The *Ling Shu* (Spiritual Pivot) states: For severe diseases, the "Chicken Foot" needling method is used. The technique involves inserting one needle vertically and two needles obliquely to the left and right, resembling a chicken's foot with three claws (cited from *Bencao Gangmu*).
Before performing acupuncture or moxibustion, one must first know the auspicious and inauspicious days of the current year and the location of the "Ren Shen" (Human Spirit). As long as these do not conflict with taboos, it is acceptable. However, in cases of sudden acute illnesses, one should not be bound by this method. Would not a wise and enlightened person transcend such constraints? (Cited from *Zisheng Jing*) ○ The *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold) states: For conditions such as carbuncles, sores, furuncles, throat bi (obstruction), and ke wu (sudden fright/illness caused by external factors), which are particularly urgent, treatment should begin immediately upon detection. Similarly, for stroke and other sudden acute syndromes, rapid rescue and treatment are required. This argument is very sound. In critical situations where life hangs in the balance, if one waits for an auspicious day to treat, the patient may have already passed away. This is why one should not be rigidly bound by avoidance taboos. Only when treating chronic or latent conditions before they manifest can one select auspicious days associated with Tian De (Heavenly Virtue) and Yue De (Monthly Virtue) for taking medicine or undergoing acupuncture/moxibustion. (Cited from *Zisheng Jing*)
The Yellow Emperor asked: How does one observe the Eight Normals (Ba Zheng)? Master Shao answered: To observe this, one should look at the position of Tai Yi (the North Star/Celestial Pole deity) on the day of the Winter Solstice, when it resides in the Ye Zhe Palace. When wind and rain arrive, heaven responds accordingly. The so-called wind refers to winds capable of destroying houses, breaking trees, raising sand and stones, causing hair to stand on end, and opening the cou li (skin and interstices). ○ Wind coming from the direction where Tai Yi resides is called Shi Feng (Real Wind), which governs the growth of all things. Wind coming from the opposite direction is called Xu Feng (Empty/Pernicious Wind), which governs harm and injury to people. Therefore, the sages carefully observe and avoid Xu Feng. Now, regarding wind from the south: at the Summer Solstice, it is Shi Feng because it comes from the direction of Tai Yi; at the Winter Solstice, it is Xu Feng because it opposes Tai Yi. The same logic applies to other directions (from *Ling Shu*). ○ If wind and rain arrive at midnight, the common people are asleep and thus not affected, so fewer people fall ill that year. If they arrive during the day, the common people are lax and negligent, and thus susceptible to Xu Feng, resulting in more illness (from *Ling Shu*).
Wind from the south is named Da Ruo Feng (Great Weak Wind). It injures the body, lodging internally in the Heart and externally affecting the Mai (Vessels/Meridians). Its qi primarily manifests as Heat. ○ At the Summer Solstice, it is Shi Feng; at the Winter Solstice, it is Xu Feng (from *Ling Shu*).
Wind from the southwest is named Mou Feng (Conspiracy Wind). It injures the body, lodging internally in the Spleen and externally affecting the Ji (Muscles/Flesh). Its qi primarily manifests as Weakness. ○ At the Start of Autumn, it is Shi Feng; at the Start of Spring, it is Xu Feng.
Wind from the west is named Gang Feng (Rigid Wind). It injures the body, lodging internally in the Lung and externally affecting the Pi Fu (Skin). Its qi primarily manifests as Dryness. ○ At the Autumn Equinox, it is Shi Feng; at the Spring Equinox, it is Xu Feng.
Wind from the northwest is named Zhe Feng (Breaking Wind). It injures the body, lodging internally in the Small Intestine and externally affecting the Hand Tai Yang Meridian. If the meridian breaks, blood overflows; if it closes, Qi and Blood stagnate and block, leading to sudden death. ○ At the Start of Winter, it is Shi Feng; at the Start of Summer, it is Xu Feng (from *Ling Shu*).
Wind from the north is named Da Gang Feng (Great Rigid Wind). It injures the body, lodging internally in the Kidney and externally affecting the Gu (Bones) and the Lv Jin (Back muscles/tendons). Its qi primarily manifests as Cold. ○ At the Winter Solstice, it is Shi Feng.
Wind from the northeast is named Xiong Feng (Auspicious/Bad Omen Wind - contextually pernicious). It injures the body, lodging internally in the Tai Yang Meridian and externally affecting the Liang Lei (Two Ribs), Xia Ji Gu (Below Axillary Bones), and Zhi Jie (Limbs and Joints). ○ At the Start of Spring, it is Shi Feng; at the Start of Autumn, it is Xu Feng.
Wind from the east is named Ying Er Feng (Infant Wind). It injures the body, lodging internally in the Liver and externally affecting the Jin Niu (Tendon Junctions). Its qi primarily manifests as Body Warmth. ○ At the Spring Equinox, it is Shi Feng; at the Autumn Equinox, it is Xu Feng.
Wind from the southeast is named Ruo Feng (Weak Wind). It injures the body, lodging internally in the Stomach and externally affecting the Ji Rou (Muscle Tissue). Its qi primarily manifests as Heavy Body. ○ At the Start of Summer, it is Shi Feng; at the Start of Winter, it is Xu Feng (from *Ling Shu*).
Ba Zheng (Eight Normals) refers to the upright Qi of the eight solar terms. Xu Xie (Pernicious Evils) refers to the Xu Feng (Pernicious Winds) of the eight solar terms. Because they come from the direction of pernicious winds and enter through deficiency to cause disease, they are called Ba Zheng Xu Xie. When the body's deficiency meets the seasonal deficiency, and the two deficiencies interact, the pathogenic Qi penetrates to the bone and enters to damage the Five Zang Organs. Therefore, the sages avoid Xu Feng as they would avoid arrows and stones (from *Ling Shu*).