《风论》曰∶风气与太阳俱入，行诸脉俞，散于分肉之间，与卫气相干，其道不利，故
使肌肉愤 而有疡。卫气有所凝而不行，故其肉有不行也。疠者，有营气热 ，其
气不清，故使鼻柱坏而色败，皮肤疡溃，风寒客于脉而不去，名曰疠风。或名曰寒热。
《长刺节论》曰∶病大风，骨节重，须眉堕，名曰大风。刺肌肉为故，汗出百日。刺骨
髓，汗出百日，凡二百日须眉生而止针。疠风者，素刺其肿上，已刺，以锐针针其处，按出
其恶气，肿尽乃止。常食方食，无食他食。
《脉要精微论》曰∶脉风成为疠。
疠风，即大风也。又谓之癞风。俗又名为大麻风。此病虽名为风，而实非外感之风也。
实以天地间阴厉浊恶之邪，或受风木之化而风热化虫，或受湿毒于皮毛而后及营卫，或犯不
洁，或因传染，皆得生虫。盖虫者，厥阴主之，厥阴为风木，主生五虫也。虫之生也，初不
为意，而渐久渐多，遂致不可解救，诚最恶最危最丑证也。又《千金》云∶自作不仁极恶之
业也，所以最为难治。观孙真人云∶尝治数百人，终无一人免于死者。盖无一人能守禁忌故
耳。唯一妇人，病愈后又服加减四物汤百余剂，半年之上，方得经行，十分全愈。又，丹溪
治五人，亦唯一妇人得免，以贫甚且寡，无物可吃也。外三四人者，越二三年皆复作而死。
由此观之，可见此证非得出奇秘方，鲜能取效。故予逢此证，不敢强以为知，而妄施治疗，
亦不敢强言治法，以惑后人。至若古人论治之法，亦甚详悉，用之得宜，虽病根未必可拔，
而延保余年，夭枉自亦可免。由是遍求诸说，则惟薛立斋《疠疡机要》论列已全，今择其要
，并诸论之得理者，详述于下，以为证治之纲领云。
《素问·风论》说：风气与太阳经一同侵入人体，运行于各经脉的俞穴，散布在分肉之间，与卫气相互干扰，导致经络通道不畅，因此使肌肉肿胀并产生疮疡。卫气有所凝滞而不能正常运行，所以肌肉部位出现麻木不仁的现象。疠风病，是由于营气发热，其气不清净，从而导致鼻梁塌陷、面色败坏，皮肤发生溃疡溃烂。风寒之邪客居在脉中而不离去，这种病症称为疠风。也有人称之为寒热病。
《素问·长刺节论》说：患大风病，骨节沉重，眉毛胡须脱落，这种病称为大风。治疗时以针刺肌肉为度，要求出汗，持续一百天；若针刺至骨髓层，也要求出汗，持续一百天，总共二百天，待眉毛胡须长出后停止针刺。对于疠风患者，平时应经常在其肿块上方施针，针刺之后，用锐利的针具刺入患处，按压排出其中的恶浊之气，直到肿块消退才停止。饮食方面，只吃平常习惯的食物，不要吃其他异样的食物。
《素问·脉要精微论》说：脉象因风邪而发生变化，就会形成疠风。
疠风，就是大风病。又叫做癞风。民间又俗称大麻风。这个病虽然名为“风”，但实际上并不是外感的风邪所致。实际上是因为天地间阴厉浊恶的邪气，或者受风木之气的影响而化为风热生虫，或者在皮毛受到湿毒侵害而后波及营卫，或者接触不洁之物，或者因为传染，都能生成虫邪。大概虫邪的产生，由厥阴肝经所主，厥阴属风木，主管生成五类虫邪。虫邪滋生之初，人们往往不在意，但随着时间推移逐渐增多，最终导致无法解救，这确实是最凶险、最危险、最丑陋的证候。另外，《千金方》说：这是自作自受，从事了极不仁义、极其恶劣的行为所致，所以最为难治。观察孙思邈真人所说：他曾治疗数百人，最终没有一个人能免于死亡。大概是因为没有人能够遵守禁忌的缘故吧。只有一位妇人，病愈后又服用了百余剂加减四物汤，半年以上，月经才恢复通畅，这才完全痊愈。还有，朱丹溪治疗五人，也只有一位妇人得以幸免，因为她非常贫穷且守寡，没有什么东西可吃（指没有违反饮食禁忌）。其余三四个人，过了两三年都复发而死。由此看来，可见这种证候如果不是出自奇特的秘方，很少能取得疗效。所以我遇到这种证候，不敢强行装作懂行，而胡乱施治，也不敢强行谈论治疗方法，以免迷惑后人。至于古人论述的治疗方法，也非常详细周全，如果运用得当，虽然病根未必能彻底拔除，但延长寿命保全余年，避免夭折枉死也是可以的。因此遍求各种学说，只有薛立斋的《疠疡机要》论述已经全面，现在选取其中要点，以及诸家论述中合乎事理的内容，详细叙述如下，作为辨证治疗的纲领。
The *Feng Lun* (Treatise on Wind) states: Wind qi enters together with the Taiyang channel, circulates through the Shu points of various channels, and scatters between the muscle layers. It interferes with Wei Qi (Defensive Qi), obstructing its pathways, thus causing muscles to swell and form sores. When Wei Qi coagulates and fails to circulate, the flesh becomes insensible. Li Feng (Leprosy) occurs when Ying Qi (Nutritive Qi) is heated and impure, leading to the collapse of the nasal bridge, deterioration of complexion, and ulceration of the skin. When wind-cold lodges in the vessels and does not depart, it is named Li Feng. Some call it Han Re (Cold-Heat).
The *Chang Ci Jie Lun* (Treatise on Long Punctures) states: In cases of severe wind disease, where joints feel heavy and eyebrows/beards fall out, it is called Da Feng (Great Wind). Treatment involves puncturing the muscles until sweating occurs, for one hundred days. If puncturing reaches the bone marrow, sweating should also occur for one hundred days; after a total of two hundred days, once eyebrows and beards regrow, needling should cease. For patients with Li Feng, frequent puncturing should be performed above the swelling. After initial puncture, a sharp needle is used at the site to press out evil qi, stopping only when the swelling completely subsides. One should consume only their usual diet and avoid other foods.
The *Mai Yao Jing Wei Lun* (Essential and Subtle Discourse on Pulse Diagnosis) states: When the pulse is altered by wind, it results in Li Feng.
Li Feng is synonymous with Da Feng. It is also called Lai Feng. The common people refer to it as Da Ma Feng (Big Leprosy). Although this disease is named "wind," it is actually not caused by exogenous wind pathogens. Rather, it stems from yin, harsh, turbid, and evil pathogens in the world. These may transform into wind-heat generating parasites due to Wood-Wind influence, or damp-toxins affecting the skin and hair before spreading to Ying and Wei systems. Contact with unclean substances or contagion can also generate parasites. Parasites are governed by the Jueyin Liver, which belongs to Wind-Wood and governs the generation of five types of parasites. Initially, the emergence of parasites is unnoticed, but over time they multiply, becoming incurable. This is indeed the most malignant, dangerous, and disfiguring syndrome. Furthermore, the *Qian Jin Fang* (Prescriptions Worth a Thousand Gold) states that this results from extremely unrighteous and heinous deeds, making it particularly difficult to treat. Observing Sun Simiao's words: "I have treated hundreds of patients, yet not one survived." This is likely because no one could adhere to dietary and behavioral taboos. Only one woman recovered fully after taking more than a hundred doses of Ji Jian Si Wu Tang (Modified Four Substance Decoction) for over half a year, allowing her menstruation to resume normally. Similarly, Zhu Danxi treated five patients, and only one woman survived because she was extremely poor and widowed, lacking access to prohibited foods. The other three or four patients relapsed after two or three years and died. From this, it is evident that without extraordinary secret prescriptions, efficacy is rare. Therefore, when I encounter such cases, I dare not pretend to expertise or prescribe recklessly, nor do I dare to forcefully advocate specific treatments to confuse future generations. Regarding ancient methods of treatment, they are quite detailed. If applied appropriately, although the root cause may not be entirely eradicated, life expectancy can be extended, and premature death avoided. Having searched extensively through various texts, I find that Xue Lizhai’s *Li Yang Ji Yao* (Key Essentials for Leprosy and Ulcers) provides the most comprehensive discussion. Here, I select its essential points along with other rational theories, detailing them below as a guideline for syndrome differentiation and treatment.