子和书云内经论癞针二百日眉毛再生针同发汗也但无药者用针一汗可抵千针故高供奉尝
采萍
治瘫痪风出汗张主薄病癞十余年戴人曰足有汗者可治之当发汗其汗出当臭其涎当腥乃置燠室
中以三圣散吐之汗出周身如卧水中其汗果臭痰皆腥如鱼涎足心微有汗次以舟车丸浚川散下五
七行如此数次乃瘳又一人病风面黑爬搔不已眉毛脱落到其面大出血如墨刺三次血变色每刺自
额至颐排针上下俱刺每隔日一刺至二十余日方已
按此论内经用针同发汗至于出血亦同汗也但疠证在经在表故宜针宜汗有恶血留滞故宜出
血或于肿上或于委中皆可也又肠胃有秽恶虫积故宜下大抵皆宣泄表里血气邪热之毒也
三因之经所载疠风即风论所谓恶疾是也虽名曰风未必皆因风大率多嗜欲劳动气血热发汗
泄不
避邪风冷湿使淫气与卫气相干致肌肉皮肤疡溃鼻梁塌坏千金所谓自作不仁极猥之业虽有悔言
而无悔心良得其情然亦有传染者原其所因皆不内外涉外所因而成也治之须推其所因凡因风寒
湿热兼劳役饮食与夫传染颖然不同若例以泻风药治之则失矣
按此云虽名曰风未必皆因风此论固善盖此疾多由嗜欲饮食积毒之所致因其病证秽恶可畏
又不可不谓之风也若夫传染之说世或有之虽因其一家
血脉饮食居处气味之相传者本无内热积毒亦不能染也
戴人（张从正）在书中说，《内经》论述癞风（麻风病），针刺二百日可使眉毛再生，其效果等同于发汗。但如果没有药物，仅用针刺，一次发汗的效果可抵得上千次针刺。所以高供奉曾经采集萍（浮萍）来治疗瘫痪风，通过出汗治愈；张主薄患癞风十多年，戴人说：“足部有汗出的可以治愈，应当采用发汗法。”他的汗出后会有臭味，唾液会有腥味。于是将他安置在燠室（温暖密闭的密室）中，用三圣散催吐，汗出遍身，如同卧在水中，汗水果然有臭味，痰液都像鱼涎一样腥臭，足心微微有汗。接着用舟车丸、浚川散攻下，排泄五到七次，像这样反复数次才痊愈。又有一个人患风病，面色黑，抓挠不停，眉毛脱落，面部大量出血如墨色，刺血三次后血色改变，每次从额头刺到下巴，上下都排针针刺，每隔一天刺一次，直到二十多天才停止。
按语：此论指出《内经》用针刺同于发汗，至于放血疗法也同于发汗。但疠证病位在经络和体表，所以适宜针刺、发汗；因为有恶血留滞，所以适宜放血。可以在肿胀处或委中穴放血。另外肠胃中有秽恶之物和虫积，所以适宜攻下。大抵这些方法都是宣泄表里、气血中的邪热毒气。
《三因方》所载的疠风，即《素问·风论》所说的“恶疾”。虽然名为风，未必都是由外风引起，大率多是因嗜欲过度、劳动导致气血运行失常，热盛时发汗泄体，又不避讳邪风冷湿，致使淫气与卫气相干扰，导致肌肉皮肤溃疡溃烂，鼻梁塌陷毁坏。正如《千金方》所说，这是自作不仁、极其猥亵的行为所致，虽然有悔恨之言，但没有悔改之心，确实符合实情。然而也有传染的情况。推究其病因，都不内外因，而是由外感因素而成。治疗时必须推究其病因。凡是因风寒湿热兼夹劳役饮食，以及传染引起的，显然不同。如果一概用泻风药治疗，那就错了。
按语：此处说虽然名为风，未必皆因风邪，这种论述固然正确。因为此病多由嗜欲、饮食积毒所致，因其病证秽恶可畏，又不可不称之为风。至于传染的说法，世间或许有，但如果是由于一家人的血脉、饮食、居处气味相传，而患者本身没有内热积毒，也是不能染病的。
Dai Ren (Zhang Congzheng) stated in his book that according to the *Neijing* (Classic of Internal Canon), acupuncture for Leprosy (Lai Feng, leprosy-like disease) for two hundred days can cause eyebrows to regrow; its effect is equivalent to diaphoresis (inducing sweating). If herbs are unavailable, using only acupuncture, one session of inducing sweating can equal the effect of a thousand needle treatments. Therefore, Gongong Gaofeng once used Ping (Poria Cocos / Floating Duckweed, specifically referring to *Salviniae Herba* or similar floating plants in this context, often interpreted as *Salvia* or *Marsilea* in historical texts, but literally "Ping" usually refers to *Salviniae Herba* or *Azolla*, here likely *Salviniae Herna* or similar diaphoretic herb) to treat Paralysis Wind (Tanhuan Feng, wind-stroke with paralysis) by inducing sweating, achieving a cure. Zhang Zhubo suffered from Leprosy for over ten years. Dai Ren said, "If there is sweat on the feet, it is curable; diaphoresis should be induced." His sweat had an offensive odor, and his saliva was fishy. Thus, he was placed in an Ao Shi (warm chamber) and administered San Sheng San (Three Saints Powder) to induce vomiting. Sweat covered his whole body as if he were lying in water; the sweat indeed smelled foul, and the phlegm was as fishy as fish saliva. There was slight sweating on the soles of the feet. Subsequently, Zhou Che Wan (Boat Vehicle Pill) and Xuan Chuan San (Xuan Chuan Powder) were used to purge, resulting in five to seven bowel movements. Repeating this several times led to recovery. Another patient suffered from Wind Disease, with a black complexion, incessant scratching, loss of eyebrows, and severe bleeding from the face like ink. Bloodletting was performed three times until the blood color changed. Needles were arranged from the forehead to the chin, both upper and lower, every other day, continuing for more than twenty days before stopping.
Commentary: This discussion indicates that in the *Neijing*, acupuncture is equivalent to diaphoresis, and bloodletting is also equivalent to diaphoresis. However, since Li Zheng (Leprosy) resides in the meridians and the exterior, acupuncture and diaphoresis are appropriate. Because evil blood stagnates, bloodletting is appropriate, either at the site of swelling or at Weizhong (BL-40). Furthermore, since the intestines and stomach contain filth and parasitic accumulations, purgation is appropriate. Generally, these methods all serve to vent the toxic heat of pathogens from the interior and exterior, and from the qi and blood.
The *San Yin Fang* describes Leprosy as the "evil disease" mentioned in the *Suwen: Feng Lun* (Wind Treatise). Although named "Wind," it is not necessarily caused solely by external wind. Mostly, it results from excessive desires and labor causing qi and blood dysfunction, where heat rises and induces sweating, yet exposure to pathogenic wind, cold, and dampness is not avoided. This allows pernicious qi to interfere with defensive qi (Wei Qi), leading to ulceration and decay of muscles and skin, and collapse of the nasal bridge. As stated in the *Qianjin Fang*, this is due to one's own unrighteous and vile actions; although there may be words of regret, there is no heart of repentance, which accurately reflects the situation. However, there are cases of contagion. Investigating the etiology, these are not internal or non-internal causes, but result from external factors. Treatment must deduce the specific cause. Causes involving wind, cold, dampness, and heat combined with labor, diet, and contagion are distinctly different. If one universally uses wind-dispelling purgatives, it would be a mistake.
Commentary: The statement that although named "Wind," it is not necessarily caused by wind is sound. This disease is mostly caused by accumulation of toxins from desires and diet. Due to the filthy and terrifying nature of the symptoms, it cannot help but be called "Wind." Regarding the theory of contagion, it may exist in the world, but if it is merely transmitted through the bloodline, diet, residence, and odors of a family, and the patient has no internal heat or accumulated toxins, infection cannot occur.