黄帝曰。余闻肠胃受谷。上焦出气。以温分肉。而养骨节。通腠理。中焦取汗如露上注溪谷。而渗孙脉。津液和调
变化而赤是为血。血和则孙脉先满。孙脉满溢。乃注于络脉。络脉皆盈。乃注于经脉。阴阳已张。因息乃行。行有经纪
周有道理。与天协议不得休止。切而调之。从虚去实。泻则不足。疾则气减。留则先后。从虚去虚。补则有余。血气已
调。形气乃持。余已知血气之平与不平。未知痈疽之所从生。成败之时。死生之期。各有远近。何以度之。可得闻乎。（以
上叙血之源流跌入痈疽以起下文）岐伯曰。经脉留行不止。与天同度。与地合纪。故天宿失度。日月薄蚀。地经失纪。
水道流溢。草 不成。（ 盖 之讹也见邪客篇 音宜 草鹿葱也一名宜男）五谷不殖。径路不通。民不往来。巷聚邑
居。则别离异处。血气犹然。请言其故。夫血脉营卫。周流不休。上应星宿。下应经数。寒邪客于经络之中。则血泣。
血泣则不通。不通则卫气归之不得复反。故痈肿寒气化为热。热胜则腐肉。肉腐则为脓。脓不泻则烂筋。筋烂则伤骨。
骨伤则髓消。不当骨空。不得泄泻。血枯空虚则筋骨肌肉不相荣。经脉败漏熏于五脏。脏伤故死矣。（以上承上文叙痈疽
之本末跟定血字而纬之以寒热统冒下文）黄帝曰。愿尽闻痈疽之形与忌曰名。岐伯曰。痈发于嗌中。名曰猛疽。猛疽。
不治。化为脓。脓不泻。塞咽。半日死。其化为脓者。泻则合豕膏。冷食。三日而已。发于颈。名曰天疽。其痈大以赤
黑。不急治。则热气下入渊腋。前伤任脉。内熏肝肺。熏肝肺。十余日而死矣。阳留大发。消脑留项。名曰脑烁。其色
不乐。项痛而如刺以针。烦心者。死不可治。发于肩及 。名曰疵痈。其状赤黑。急治之。此令人汗出至足。不害五脏。
痈发四五日。逞 之。发于腋下。赤坚者。名曰米疽。治之以砭石。欲细而长。疏砭之。涂以豕膏。六日已。勿裹之。
其痈坚而不溃者。为马刀侠瘿。急治之。发于胸。名曰井疽。其状如大豆。三四日起。不早治。下入腹。不治。七日死
矣。发于膺。名曰甘疽。色青。其状如 实栝蒌。常苦寒热。急治之。去其寒热。十岁死。死后出脓。发于胁。名曰败
疵。败疵者。女子之病也。灸之。其病大痈脓。治之。其中乃有生肉。大如赤小豆。锉 翘草根各一升。以水一斗六升
煮之。竭为取三升。则强饮。浓衣坐于釜上。令汗出至足。已发于股胫。名曰股胫疽。其状不甚变。而痈脓搏骨。不急
治。三十日死矣。发于尻。名曰锐疽。其状赤坚大。急治之。不治。三十日死矣。发于股阴。名曰赤施。不急治。六十
日死。在两股之内。不治十日而当死。发于膝。名曰疵痈。其状大痈。（谓铺大而壅硬也）色不变。寒热。如坚石。勿石。
石之者死。须其柔。乃石之者生。诸痈疽之发于节而相应者。（谓痛应于丙之脏腑也）不可治也。发于阳者。百日死发于
阴者。三十日死。发于胫。名曰兔啮。其状赤至骨急治之。不治。害人也。发于内踝。名曰走缓。其状痈也。色不变。
数石其输。而止其寒热。不死。发于足上下。名曰四淫。其状大痈。急治之。百日死。发于足傍。名曰厉痈。其状不大。
初如小指。发急治之。去其黑者。不消。辄益。不治。百日死。发于足指。名脱痈。其状赤黑。死不治。不赤黑。不死。
不衰。急斩之。不则死矣。（以上只叙形名而缺其忌当有脱文甲乙经中详之）黄帝曰。夫子言痈疽。何以别之。岐伯曰。
营卫稽留于经脉之中。则血泣而不行。不行则卫气从之而不通。壅遏而不得行。故热。大热不止。热胜则肉腐。肉腐则
为脓。然不能陷。骨髓不为 枯。五脏不为伤。故命曰。痈。黄帝曰。何谓疽。岐伯曰。热气 盛。下陷肌肤筋髓枯。
内连五脏血气竭。当其痈下。筋骨良肉。皆无余。故命曰。疽。疽者。其上之皮夭以坚。坚如牛领之皮痈者。其皮上薄
以泽此其候也。
前后总叙。中间分叙。常法也。而词旨修洁格律谨严。中间许多条目却首尾一气贯注。炼气归神岂徒才大。按疽者
索而陷也。痈者壅而盛也。林屋山人以平起坚软。辨其形以疼痛麻木。辨其情以赤白鲜黯辨其色。以阴阳寒热辨其气。
大致与经旨不悖。而于热气浑盛下陷肌肤之义未备者。盖痈疽皆起于津液之燥结。而微甚判之一寒而燥结。一热而燥结。
寒则内陷。热则外壅。故浅深不同。经统言热者。以其统归于燥结也。林屋劈分寒热者恶其混也。
Huangdi said: I have heard that the intestines and stomach receive grain. The Upper Jiao (Upper Burner) releases Qi to warm the muscles, nourish the joints, and open the interstices. The Middle Jiao (Middle Burner) extracts moisture like dew, pouring it upward into the muscle valleys (areas between muscle bundles) and seeping into the Sun vessels (smallest branch vessels). When the body fluids are harmonized, they transform and become red blood. When blood is harmonized, the Sun vessels fill first; when the Sun vessels overflow, they pour into the Luo vessels (collaterals); when the Luo vessels are full, they pour into the Jing vessels (main meridians). Yin and Yang are fully expanded, and movement occurs with respiration. Movement has its order, and circulation has its principles, aligning with Heaven and Earth, never ceasing. Palpating and regulating Qi and Blood, one should treat deficiency by removing excess; applying draining methods reduces excess, rapid treatment diminishes Qi, while retention causes disorder of sequence. Treating deficiency by tonifying deficiency increases sufficiency. Once Qi and Blood are regulated, the form and Qi are sustained. I know the balance and imbalance of Qi and Blood, but I do not yet know the origin of carbuncles and sores, their timing of success or failure, and their periods of life and death, which vary in distance. How can we measure them? May I hear about this? (The above narrates the source and flow of blood, transitioning to carbuncles and sores to initiate the following text.)
Qibo said: The movement of Qi and Blood in the meridians does not stop, matching the degrees of Heaven and the records of Earth. Thus, if celestial bodies lose their order, solar and lunar eclipses occur; if earthly meridians lose their discipline, waterways overflow, and grasses fail to grow ("Grass" is a corruption of "Huo", seen in the *Xie Ke* chapter, pronounced Yi, referring to deer leek, also known as Yinan). Five grains cannot be cultivated, paths are blocked, people do not travel, and villages cluster together, separating individuals. The movement of Qi and Blood is similar. Please allow me to explain the reason. The Ying (Nutrient) and Wei (Defensive) Qi in the blood vessels circulate without rest, corresponding to the stars above and the earth's grid below. When cold pathogen lodges in the meridians, blood becomes stagnant. Stagnant blood leads to obstruction; when obstructed, Wei Qi gathers there and cannot return, thus forming a swelling. Cold qi transforms into heat; excessive heat rots the flesh, and rotted flesh becomes pus. If pus is not drained, tendons rot; rotten tendons damage bones; damaged bones cause marrow depletion. If not at the bone openings, pus cannot drain. Blood dries up and empties, so bones, tendons, muscles, and flesh lose mutual nourishment. Meridians fail and leak, fuming upon the Zang organs; organ damage leads to death. (The above continues the previous text, narrating the beginning and end of carbuncles and sores, focusing on blood and weaving in cold and heat to cover the following text.)
Huangdi said: I wish to hear completely about the forms and taboo names of carbuncles and sores. Qibo said: A carbuncle occurring in the throat is called Mengju (Fierce Carbuncle). If Mengju is not treated, it turns to pus. If pus is not drained, it blocks the throat, leading to death within half a day. For those who have turned to pus, apply pig fat ointment externally and eat cold food; recovery occurs in three days. A carbuncle occurring in the neck is called Tianju (Heavenly Carbuncle). It is large and red-black. If not treated urgently, heat qi descends into Yuanye, damaging the Ren Mai (Conception Vessel) forward and steaming the Liver and Lung inward. Steaming the Liver and Lung leads to death in over ten days. Yang stagnation causing severe expansion, consuming brain marrow and lingering in the nape, is called Naoshuo (Brain Melting). The complexion is unhappy, the nape hurts as if pierced by a needle, and the heart is vexed; this is a fatal condition uncurable. A carbuncle occurring in the shoulder and [missing character] is called Ciyong. Its appearance is red-black; urgent treatment is required. This causes sweating down to the feet but does not harm the five Zang organs. After four or five days of carbuncle onset, puncture it promptly. A carbuncle occurring in the armpit, red and hard, is called Miju (Rice Carbuncle). Treat with bian stones (stone needles), which should be fine and long, puncturing sparsely, and apply pig fat ointment. Recovery in six days; do not bandage. If the carbuncle is hard and does not ulcerate, it is Machdao Xiying (Horse Knife and Adjacent Goiter); urgent treatment is required. A carbuncle occurring in the chest is called Jingju (Well Carbuncle). Its shape is like a soybean, appearing in three to four days. If not treated early, it descends into the abdomen; untreated, death occurs in seven days. A carbuncle occurring in the chest wall is called Ganju (Sweet Carbuncle). The color is green, shaped like a solid trichosanthes fruit, often suffering from chills and fever. Urgent treatment is required to remove chills and fever; death occurs in ten years, with pus discharging after death. A carbuncle occurring in the hypochondrium is called Baici (Decayed Spot). Baici is a disease of women. Apply moxibustion. If it becomes a large carbuncle with pus, treatment reveals raw flesh inside, large as a red bean. Cut one sheng each of Qiaogen root and boil in one dou six sheng of water until reduced to three sheng. Drink strongly, wear thick clothes, sit on a pot to induce sweating down to the feet. A carbuncle occurring in the thigh and shin is called Gujingju. Its appearance changes little, but pus presses against the bone. Untreated for thirty days, death occurs. A carbuncle occurring in the buttocks is called Ruiju. It is red, hard, and large; urgent treatment is required. Untreated, death occurs in thirty days. A carbuncle occurring in the inner thigh is called Chishi. Untreated for sixty days, death occurs; if within both thighs, untreated for ten days, death occurs. A carbuncle occurring in the knee is called Ciyong. It is a large carbuncle (spread out and hard), color unchanged, with chills and fever, feeling like hard stone. Do not pierce with stone. Piercing leads to death; wait until soft, then pierce for survival. Carbuncles and sores occurring at joints with corresponding pain (pain corresponding to the Bing organs) are incurable. Those occurring in Yang die in one hundred days; those in Yin die in thirty days. A carbuncle occurring in the lower leg is called Runi (Rabbit Bite). The redness reaches the bone; urgent treatment is required. Untreated, it harms people. A carbuncle occurring in the medial malleolus is called Zouhuan. It appears as a carbuncle, color unchanged. Repeatedly piercing the Shu points stops chills and fever; death is avoided. A carbuncle occurring above and below the foot is called Siyin. It is a large carbuncle; urgent treatment is required. Death occurs in one hundred days. A carbuncle occurring on the side of the foot is called Liyong. It is not large, initially like a small finger, sudden onset; urgent treatment is required. Remove black areas. If not resolved and increasing, untreated, death occurs in one hundred days. A carbuncle occurring on the toes is called Tuoyong. It is red and black; fatal and incurable. If not red and black, not fatal. If not receding, urgent amputation is required; otherwise, death occurs. (The above only narrates forms and names, lacking taboos; there may be missing text, detailed in the *Jia Yi Jing*.)
Huangdi said: Sir speaks of carbuncles and sores; how to distinguish them? Qibo said: When Ying and Wei Qi stagnate in the meridians, blood becomes stagnant and does not flow. When blood does not flow, Wei Qi follows but becomes obstructed, blocked and unable to move, thus generating heat. If great heat does not cease, heat excess rots flesh, and rotted flesh becomes pus. However, it does not sink deep; the bone marrow is not dried up, and the five Zang organs are not injured. Therefore, it is called Yong (Carbuncle). Huangdi said: What is Ju (Sore)? Qibo said: Heat qi is excessive, sinking into the skin, muscles, and sinews, drying them up, connecting internally to the five Zang organs, exhausting Qi and Blood. At the site of the Ju, bones, sinews, good flesh, and meat are all destroyed. Therefore, it is called Ju. The skin of Ju is dull and hard, hard like the skin of an ox's neck. The skin of Yong is thin and glossy. These are their signs.
The general narrative precedes and follows, with specific narratives in the middle; this is the standard method. The language is refined, and the structure rigorous. The many entries in the middle are connected by a continuous flow of Qi, refining Qi to spirit, not merely due to great talent. According to commentary: Ju means sinking and depression; Yong means blocking and abundance. Linwu Shanren distinguishes form by flat/rising and hard/soft, emotion by pain/numbness, color by red/white and bright/dark, and Qi by Yin/Yang and cold/heat. This generally aligns with the classic's intent. However, it lacks completeness regarding the meaning of excessive heat sinking into the skin and muscles. Generally, both Yong and Ju arise from the dryness and coagulation of body fluids, distinguished by severity: one is cold-induced coagulation, the other heat-induced coagulation. Cold sinks inward; heat blocks outward. Thus, depth differs. The classic mentions heat collectively because it returns to coagulation. Linwu separates cold and heat to avoid confusion.