虛邪賊風，避之有時
虚邪贼风，避之有时
xū xié zéi fēng, bì zhī yǒu shí
Deficient evils and thieving winds: there is a season for avoiding them.
有時 is the operative phrase — avoidance is timed, not constant.
又失四時之從，逆寒暑之宜，賊風數至，虚邪朝夕，内至五藏骨髓，外傷空竅肌膚，所以小病必甚，大病必死，故祝由不能已也。
又失四时之从，逆寒暑之宜，贼风数至，虚邪朝夕，内至五藏骨髓，外伤空窍肌肤，所以小病必甚，大病必死，故祝由不能已也。
yòu shī sì shí zhī cóng, nì hán shǔ zhī yí, zéi fēng shuò zhì, xū xié zhāo xī, nèi zhì wǔ zàng gǔ suǐ, wài shāng kǒng qiào jī fū, suǒ yǐ xiǎo bìng bì shèn, dà bìng bì sǐ, gù zhù yóu bù néng yǐ yě.
They have also lost the following of the four seasons and go against what cold and heat require. The thieving wind arrives again and again, empty evil is there morning and evening: inward it reaches the five storing organs and the marrow, outward it injures the openings and the skin. Therefore a small illness is sure to worsen and a great one is sure to kill — and invocation can no longer settle it.
本篇「賊風數至，虚邪朝夕」：賊風、虛邪並舉，與第一篇「虚邪賊風，避之有時」同詞。「數」讀 shuò，屢也。《太素》「虛邪」作「陰虛邪」，底本無「陰」字，从底本。本篇以此釋今世之人何以「內至五藏骨髓，外傷空竅肌膚」，即祝由不能已之故。
八正者，所以𠉀八風之虚邪，以時至者也。
八正者，所以候八风之虚邪，以时至者也。
Bā zhèng zhě, suǒ yǐ hòu bā fēng zhī xū xié, yǐ shí zhì zhě yě.
The eight standards are what one watches in order to catch the empty evil of the eight winds, which arrives each in its season.
本篇於「虚邪」立專訓：「虚邪者，八正之虚邪氣也」，又於上文說「所以𠉀八風之虚邪，以時至者也」——是本站此條四字之目在本篇分作「虚邪」與「八風」二義而互明。底本「虚」不作「虛」，與本條詞頭之「虛」同詞而字形各從其篇之底本。本篇更有「兩虚相感」之說：身之虚逢天之虚，其氣至骨而傷五藏，是「乘虚而入」之義最為深切的一處。
夫邪之入於脉也，寒則血凝泣，暑則氣淖澤，虚邪因而入客，亦如經水之得風也。
夫邪之入于脉也，寒则血凝泣，暑则气淖泽，虚邪因而入客，亦如经水之得风也。
Fú xié zhī rù yú mài yě, hán zé xuè níng sè, shǔ zé qì nào zé, xū xié yīn ér rù kè, yì rú jīng shuǐ zhī dé fēng yě.
Now when an evil enters the pulse: cold makes the blood congeal and drag, heat makes the qi thin and glossy, and the empty evil takes advantage of this to enter and lodge — exactly as a river meets the wind.
本篇言虚邪之入，不說其來勢而說其入路之由：「寒則血凝泣，暑則氣淖澤，虚邪因而入客」——血凝則行遲，氣澤則疏泄，二者皆為虚邪開門，故「因」字是本篇論邪之眼。「因」讀 yīn；「泣」讀 sè 通澀；「淖」讀 nào；「澤」讀 zé；「客」讀 kè。末句「亦如經水之得風也」收束全段，與第二十六篇虛邪賊風之義相足：彼言其所從來，此言其所以得入。
故犯賊風虚邪者，陽受之；食飲不節，起居不時者，陰受之。
故犯贼风虚邪者，阳受之；食饮不节，起居不时者，阴受之。
Gù fàn zéi fēng xū xié zhě, yáng shòu zhī; shí yǐn bù jié, qǐ jū bù shí zhě, yīn shòu zhī.
Therefore the one who offends against thieving wind and empty evil — yang receives it. The one whose eating and drinking are without measure and whose rising and resting are out of season — yin receives it.
「賊風虛邪」四字於本篇連文一見，與本條「虛邪賊風」同實而字序倒——此處以「賊風」狀風之害，以「虛邪」狀邪之乘虛，皆自外而至，故下文曰「陽受之」。「故」讀 gù；「犯」讀 fàn，觸犯、遭受也；「賊」讀 zéi，底本作「賊」，不作「贼」；「風」讀 fēng，本篇三見，底本作「風」，不作「风」；「虚」讀 xū；「邪」讀 xié；「者」讀 zhě；「陽」讀 yáng；「受」讀 shòu，本篇七見；「之」讀 zhī；「食」讀 shí；「飲」讀 yǐn，底本作「飲」，不作「饮」；「節」讀 jié，法度也，底本作「節」，不作「节」；「起」讀 qǐ；「居」讀 jū；「時」讀 shí，本篇六見，底本作「時」，不作「时」；「不」讀 bù；「陰」讀 yīn。此節與下句為全篇最重要之對舉：賊風虛邪自外至，故陽受之而入六府；食飲起居之傷自內生，故陰受之而入五藏。一外一內、一陽一陰、一府一藏，綱舉而目張。
夫上古聖人之教下也，皆謂之虛邪賊風，避之有時，恬惔虛无，真氣從之，精神内守，病安從來？是以志閑而少欲，心安而不懼，形勞而不倦。氣從以順，各從其欲，皆得所願。故美其食，任其服，樂其俗，高下不相慕，其民故曰樸。是以嗜欲不能勞其目，淫邪不能惑其心，愚智賢不肖，不懼於物，故合於道。
夫上古圣人之教下也，皆谓之虚邪贼风，避之有时，恬惔虚无，真气从之，精神内守，病安从来？是以志闲而少欲，心安而不惧，形劳而不倦。气从以顺，各从其欲，皆得所愿。故美其食，任其服，乐其俗，高下不相慕，其民故曰朴。是以嗜欲不能劳其目，淫邪不能惑其心，愚智贤不肖，不惧于物，故合于道。
Fú shàng gǔ shèng rén zhī jiào xià yě, jiē wèi zhī xū xié zéi fēng, bì zhī yǒu shí, tián dàn xū wú, zhēn qì cóng zhī, jīng shén nèi shǒu, bìng ān cóng lái? shì yǐ zhì xián ér shǎo yù, xīn ān ér bù jù, xíng láo ér bù juàn. qì cóng yǐ shùn, gè cóng qí yù, jiē dé suǒ yuàn. gù měi qí shí, rèn qí fú, lè qí sú, gāo xià bù xiāng mù, qí mín gù yuē pǔ. shì yǐ shì yù bù néng láo qí mù, yín xié bù néng huò qí xīn, yú zhì xián bù xiào, bù jù yú wù, gù hé yú dào.
When the sages of high antiquity taught those below them, they all said this: as for the deficient evils and thieving winds, avoid them in season; be tranquil and detached, empty and without striving, and the true qi will follow you; keep essence and spirit guarded within, and from where could illness come? Therefore the will is at leisure and desires are few, the heart is at peace and knows no fear, the body labours and does not weary. The qi follows and goes smoothly, each follows what he wishes, and all obtain what they want. So they find their food sweet, they are easy in their clothes, they delight in their customs, and high and low do not envy one another — such people may be called the uncarved. Hence craving cannot weary their eyes and debauchery cannot confuse their hearts; the foolish, the wise, the worthy and the worthless alike are not made fearful by things, and so they accord with the way.
「皆謂之虛邪賊風」——聖人教下之首事，避之有時；「虛邪賊風」本篇1見