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Yin and Yang refer to the relationship between Qi (Vital Energy) and Blood. Qi corresponds to Wei Qi (Defensive Qi). Blood corresponds to Ying Qi (Nutritive Qi). Ying Qi circulates within the vessels. Wei Qi circulates outside the vessels. They combine and flow throughout the body, circulating endlessly without a fixed beginning or end, making them difficult to count. In one day and night, there are one hundred ke (time units). Qi circulates 13,500 breaths (xi) in this period. The vessels circulate 810 zhang (a unit of length) in this period. This is the normal physiological state.

Qi possesses the nature of Yang and Heat. If Qi becomes stagnant, it inevitably manifests as Cold stagnation. Blood possesses the nature of Yin and Cold. If Blood becomes stagnant, it inevitably manifests as Heat stagnation. When Qi encounters Heat, its movement accelerates excessively. When Blood encounters Cold, it coagulates and moves slowly, failing to reach its destination. Factors such as living environment, emotional imbalances (Seven Emotions: Joy, Anger, Worry, Thought, Sorrow, Fear, Fright), excessive intake of Five Flavors, and pathogenic influences of Six Qi (Wind, Cold, Summer-heat, Dampness, Dryness, Fire) can cause Qi and Blood to coagulate and block, leading to obstruction of the meridians and collaterals. This hinders ascending and descending functions and disrupts transformation and transportation. For instance, if Qi is stagnant, body fluids become thick and sticky, forming Yin fluid or Phlegm, which seep into the vessels, disturbing the Blood. This causes Blood to stagnate or boil recklessly. This is Yin stagnating within Yang, specifically Blood stagnating within Qi, resulting in Ju (deep-seated abscesses/necrosis). Conversely, if Blood is stagnant, the meridians and collaterals become increasingly obstructed, causing Blood to extravasate from the vessels. This hinders ascending and descending functions and disrupts transformation and transportation. This is Yang stagnating within Yin, specifically Qi stagnating within Blood, resulting in Yong (swelling/abscesses). Diseases are classified into Cold and Heat patterns due to individual constitutional predispositions and mixed pathogenic factors. One cannot simply equate Yang with Heat and Yin with Cold. Pulse characteristics such as Floating, Surging, String-taut, and Rapid belong to Qi diseases; they cannot be immediately diagnosed as Heat patterns. Pulse characteristics such as Deep, Fine, Weak, and Choppy belong to Blood diseases; they cannot be immediately diagnosed as Cold patterns. Although all diseases fall within this framework, it applies not only to carbuncles, sores, and furuncles. I have carefully deduced and commented on this matter exhaustively.

The "Five Goods" (Wu Shan) of sores refer to five auspicious signs indicating a favorable prognosis. The "Seven Evils" (Qi E) refer to seven ominous signs indicating a poor prognosis. If three of the Good signs appear, the condition will improve. If four of the Evil signs appear, the condition becomes critical. The first Good sign is calm breathing and regular appetite. The second Good sign is regular bowel movements and urination, free from pain. The third Good sign is effective response to medication, with reduced swelling and pus. The fourth Good sign is clear spirit and bright voice. The fifth Good sign is balanced physical energy and normal daily routine.

The first Evil sign is severe irritability and thirst, abdominal pain with occasional coughing, uncontrolled diarrhea, and dysuria resembling strangury. The second Evil sign is profuse discharge of pus and blood, severe swelling and pain, foul-smelling necrosis, and extensive ulceration that is difficult to contain. The third Evil sign is coarse and rapid breathing, shortness of breath, mental confusion, and lethargy. The fourth Evil sign is constriction of the black pupil, cyanosis or erythema of the white sclera, strabismus, or upward gaze. The fifth Evil sign is immobility of the limbs, coma, and dark complexion. The sixth Evil sign is inability to eat or take medicine, and loss of taste sensation. The seventh Evil sign is hoarseness, deteriorated complexion, facial edema, limb swelling, cyanosis of the lips and nose, and Qi stagnation. However, even if a sore presents with the Seven Evils, if the skin is tight, the pulse is rapid but without intermittent pauses, and the patient retains some Shen Spirit (Spirit/Mind) and practices proper self-care, life can still be preserved. This represents a transformation from Ominous to Auspicious. Conversely, even if a sore presents with the Five Goods, if the skin and muscles are lax, the patient fails to practice proper care, indulges in desires, and overworks, life may still be endangered. This represents the generation of Ominous outcomes from an Auspicious base. Students of later generations must be aware of this.