疮疡及诸病面赤。虽伏大热。禁不得攻里。为阳气怫郁。邪气在经。宜发表以去之。故
郁则发之。虽大便数日不去。宜多攻其表以发散阳气。少加润燥之药。若见风脉风证。只可
用发表风药。便可以通利也。若只干燥秘涩。只宜润之不可。（注∶“可”下疑有脱。）
疮疡发寒热。多汗。或先寒后热。或先热后寒。或连日作。又有或间日作。必先呕痰。
寒热。寒热解。大汗出。精要言以上之证。不可专以为热。亦有气虚而得。亦有因怒而得。
或先感寒邪。脾气不正而然者。
丹溪曰。因气虚者。当以补气药补之。因怒者当以顺气药和之。脾气不正者。当以脾药
之。今用不换金正气散。悉是温散泄卫之药。欲以一两人参。收拾十四两之泄卫可乎。若用
于肿疡时感寒邪者。犹或庶几。彼气虚者。因怒者。脾气不正者。此方能兼治乎。抑不知其
用于肿疡耶。溃疡耶。
凡疽疾咽喉口舌生疮。精要归罪不得内托。以致热毒冲心。
一贵人病此。与琥珀犀角膏。一日而安。
丹溪曰。肿疡用之。尚为近理。若溃疡后用之。彼犀角之升散。宁不助邪致虚以速其死
后有犀角散以大黄佐黄 。用黄 则知为虚矣。用大黄又似疑其有实热。夫疮脓体虚。纵有
旧热。将自渐因脓血而消。何必以峻冷利动脏腑。若在秋冬。何异刀剑。
疮疡以及其他疾病出现面部发红。虽然体内潜伏着大热，但严禁使用攻下法治疗。这是因为阳气被郁结阻滞，邪气停留在经络之中，适宜采用发汗解表的方法来祛除病邪。因此，对于郁结之邪应当发散。即使大便数日未通，也应当多用发散阳气的解表药，少量加入润燥的药物。如果见到风脉和风证的症状，只可使用发表祛风的药物，这样便能使大便通畅。如果只是单纯的干燥秘涩，只宜用润下的方法，不可攻下。（注：“可”字下面怀疑有脱文。）
疮疡患者出现恶寒发热、多汗，或者先恶寒后发热，或者先发热后恶寒，或者连续几日发作，又有每隔一日发作的情况。这些症状发作前必定先呕吐痰涎，待寒热症状解除后，会大汗出。《精要》指出上述证候，不能专门认为是热证，也有因气虚而得的，也有因愤怒而得的，或者先感受寒邪，导致脾气不和而形成的。
朱丹溪说：因气虚的，应当用补气药来补益；因愤怒导致的，应当用顺气药来调和；脾气不和的，应当用调理脾脏的药来治疗。现在使用不换金正气散，全是温散和泄卫气的药物，想用一两人参，去补救十四两药造成的泄卫气后果，这可以吗？如果是用于肿疡阶段感受寒邪的患者，或许还可以。那些气虚的、因怒致病的、脾气不和的患者，这个方子能同时治疗吗？况且不知道它是用于肿疡还是溃疡阶段呢。
凡是疽疾导致咽喉、口舌生疮，《精要》将其归咎于未能及时使用内托法，致使热毒冲犯心脏。
有一位权贵患此病，给予琥珀犀角膏服用，一天就痊愈了。
朱丹溪说：在肿疡阶段使用，尚且合乎情理。如果在溃疡阶段之后使用，犀角的升散之性，难道不会助长邪气、导致正气更虚从而加速死亡吗？后来有用犀角散配合大黄和黄芩（原文“黄 ”推测为黄芩或黄芪，结合语境及常见配伍，此处保留原文空缺或根据后文推断，通常犀角散治热毒，若佐大黄则疑实热，若佐黄芪则疑气虚。原文作“黄 ”，后文说“用黄 则知为虚矣”，故此处“黄 ”应指黄芪。但在提取实体时，我们依据可见文本或合理补全。鉴于任务要求忠实原文，且原文有缺字，翻译时处理为“黄[某药]”或根据后文逻辑推断为黄芪。后文明确说“用黄...则知为虚”，故此处译为黄芪）。使用大黄又似乎怀疑其有实热。疮疡化脓期体质虚弱，纵然有旧有的热邪，也将随着脓血的排出而逐渐消退，何必用峻烈的寒凉泻下药来扰动脏腑呢？如果在秋冬季节使用，这与刀剑伤人有什么区别呢？
Chan Chuang (Skin sores and ulcers) and other diseases presenting with facial redness. Although there is latent severe heat inside, purgation (attacking the interior) is strictly prohibited. This is because Yang Qi is constrained and depressed, and pathogenic factors are in the meridians. It is appropriate to release the exterior to dispel them. Therefore, for depression/constraint, one should disperse it. Even if bowel movements have not occurred for several days, one should use more exterior-releasing herbs to disperse Yang Qi, adding a small amount of herbs that moisten dryness. If wind pulse and wind symptoms are seen, only exterior-releasing wind-dispelling herbs can be used, which will facilitate bowel movement. If it is merely dryness and constipation, only moistening methods should be applied; purgation is contraindicated. (Note: There may be missing text after "ke" [can].)
Chan Chuang (Skin sores and ulcers) presenting with aversion to cold and fever, profuse sweating, or alternating chills and fever (either chills first then fever, or fever first then chills), occurring daily or every other day. These episodes must be preceded by vomiting phlegm. After the chills and fever resolve, profuse sweating occurs. *Jing Yao* (Essentials) states that the above syndromes should not be exclusively attributed to heat. They may also result from Qi deficiency, anger, or initial exposure to cold pathogens leading to spleen Qi disharmony.
Zhu Danxi said: For those caused by Qi deficiency, tonifying Qi herbs should be used. For those caused by anger, herbs that regulate Qi should be used to harmonize. For those due to spleen Qi disharmony, splein-regulating herbs should be used. Now, using Bu Huan Jin Zheng Qi San (Unchanging Metal Upright Qi Decoction), which consists entirely of warming, dispersing, and Wei Qi-draining herbs, how can one expect one or two qian of Ren Shen (Ginseng Root) to rectify the Wei Qi depletion caused by fourteen liang of these draining herbs? If used for Chan Chuang (sores/ulcers) where cold pathogens were contracted during the swelling stage, it might be acceptable. But can this formula simultaneously treat those with Qi deficiency, those affected by anger, and those with spleen Qi disharmony? Moreover, is it unknown whether it is intended for the swelling stage or the ulcerative stage?
Whenever Ju (Deep abscesses) causes sores in the throat, pharynx, mouth, and tongue, *Jing Yao* (Essentials) blames the failure to use internal support (Nei Tuo) methods, allowing heat toxins to rush to the heart.
A noble person suffered from this condition and was given Hu Po Xi Jiao Gao (Amber and Rhinoceros Horn Paste), recovering in one day.
Zhu Danxi said: Using it during the swelling stage is still somewhat reasonable. However, if used after the ulcerative stage, the ascending and dispersing nature of Xi Jiao (Rhinoceros Horn) would surely exacerbate pathogens and deplete healthy Qi, hastening death. Later, there was a case of Xi Jiao San (Rhinoceros Horn Powder) assisted by Da Huang (Rhubarb Root) and Huang Qi (Astragalus Root). The use of Huang Qi indicates an awareness of deficiency. The use of Da Huang seems to suspect excess heat. In the pus-forming stage of Chan Chuang (sores/ulcers), the body is deficient. Even if old heat exists, it will gradually dissipate as pus and blood are discharged. Why use harsh, cold, purgative herbs to disturb the Zang-Fu organs? If used in autumn or winter, what difference is there from swords and knives?