《内经》有谓汗之则疮已者，谓温胜皮肤为疥癣者也。治当饮以凉肌、和血、散湿热怫郁在皮肤之药；
外以杀虫、润燥、解痰涎凝结腠理之药敷之。仲景谓∶疮不可汗，汗之则作 。此热郁肌肉，血腐为疮，
宜解郁热也。或饮食之积所致，皆不宜汗，热有浅深故也。疡即头疮，乃火热上炎，当治火于上，内使
之降，外令其散，亦敷以杀虫，退热之剂。世方皆得以治，不足深论。
酒热所致乎？曰∶不然。不饮者，亦病此。盖鼻者肺窍，而足阳明侠鼻上至目内 ，其位居面
之中，属土，为呼吸气息出入之门户，气血之精明者，皆上注于面，入于其窍。故胃中湿热与中焦热
所化之血，上输于肺，随呼吸之息，熏蒸鼻端，凝结皮肤，遂成红赤、甚则盈面，不独在鼻也。予尝
以凌霄花为末，和密陀僧，唾调敷，甚妙。
安神之外，犹可论否？曰∶方论虽言怵惕思虑所伤，忧欲过损，惊恐伤心，心伤则健忘也。予尝
思之，人生气禀不同，得气之清，则心之知觉者灵；得气之浊，则心之知觉者昏。心之灵者，无有限量，
虽千百世已往之事，一过目则终身记之而不忘；心之昏者，虽无所伤，而目前事亦不能记矣。刘河间谓
水清明，火昏浊。故上善若水，下愚若火，此禀质使然。设禀清浊混者，则不能耐事烦扰，烦扰则失其
灵而健忘。盖
血与气，人之神也。经曰∶静则神藏，躁则消亡。静乃水之体，躁乃火之用，故性静则心存于中，动
则心忘于外，动不已则忘不已，忘不已则存于中者几希，故语后便忘，不俟终日。所以老人多忘，盖由
役役扰扰纷纭交错，气血之阴于斯将竭，求其清明有所守。而不为事物所乱者，百无一人焉！由是言之，
药固有安心养血之功，不若平心易气，养其在己而已。设使因痰健忘，乃一时之病，亦非独痰也。凡心
有所寄与诸火热伤乱，其心皆健忘也。《灵枢》谓盛恐伤志，志喜忘。《内经》谓血并于下，气并于上，
乱而喜忘。可不各从所由以治之哉？
《黄帝内经》中提到“发汗则疮疡可愈”，是指因温热之邪胜而侵犯皮肤所致的疥癣病。治疗应当内服具有凉血肌肤、调和血液、疏散湿热郁结于皮肤之功效的药物；外用具有杀虫、润燥、化解痰涎凝结于腠理之功效的药物进行外敷。张仲景说：“疮疡不可发汗，若误用发汗法则会导致抽搐惊风。”这是因为热邪郁结在肌肉之间，导致血液腐败而成疮疡，适宜采用解除郁热的方法治疗。或者是由饮食积滞所致，这些情况都不宜使用发汗法，是因为热邪有浅深之分。
头疮（即头部疮疡），是由于火热之邪上炎所致，治疗应当清泻上部之火，使之内降、外散，同时也应外敷具有杀虫、退热功效的药剂。世俗通用的方剂大多可以治疗此病，不值得深入论述。
酒鼻（酒渣鼻）是饮酒过多引起的吗？回答说：不是这样。不喝酒的人，也会患此病。因为鼻子是肺的窍道，足阳明胃经夹着鼻子向上行至目内眦，其位置位于面部中央，属土，是呼吸气息出入的门户，气血中精明部分都上行灌注于面部，进入鼻窍。所以胃中的湿热以及中焦热邪所化生的血液，上行输送到肺，随着呼吸的气息，熏蒸鼻端，凝结在皮肤上，于是形成红赤色，严重时甚至满面通红，不仅仅局限于鼻子部位。我曾经用凌霄花研成粉末，与密陀僧混合，用唾液调匀后外敷，效果非常好。
除了安神之外，还有什么可以讨论的吗？回答说：医方理论虽然说是因为惊恐思虑损伤了心神，忧愁欲望过度损耗，惊恐伤心，心受伤就会导致健忘。我曾经思考过，人生来禀受的气禀不同，得到清气多的人，心的知觉就灵敏；得到浊气多的人，心的知觉就昏昧。心灵敏的人，记忆力没有极限，即使是千百世以前的事，只要看过一次就能终身记住而不忘记；心昏昧的人，即使没有受到损伤，连眼前的事也不能记住了。刘河间说水清澈明亮，火昏暗浑浊。所以上等智慧像水一样清明，下等愚笨像火一样昏浊，这是禀赋体质造成的。假如禀赋清浊混杂的人，就不能耐受事务的烦扰，烦扰就会失去心的灵性而导致健忘。
血和气，是人神志的物质基础。《内经》说：“静则神气内藏，躁动则神气消亡。”静是水本体状态，躁是火的作用表现，所以性情安静则心神存于体内，心神外动则遗忘于体外，心神不断外动就会不断遗忘，遗忘不止则存于体内的神气就很少了，所以说完话就忘记，甚至等不到一天结束。因此老年人容易健忘，大概是因为终日忙碌纷扰，交错杂乱，气血中的阴精在此时将要耗尽，想要保持清明有所坚守，而不被事物扰乱的人，百人中也没有一个！由此说来，药物固然有安心养血的功效，但不如平复心情、调和气息，修养自身的本性更为重要。假使是因为痰湿导致的健忘，那是一时的疾病，也不仅仅是痰湿的问题。凡是心神有所寄托以及诸种火热邪气扰乱心神的情况，都会导致健忘。《灵枢》说盛怒伤志，志伤则喜忘。《内经》说血并聚于下部，气并聚于上部，神志混乱而喜欢遗忘。难道不应该各自根据病因来治疗吗？
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states that "sweating will cure sores," referring to scabies and tinea caused by the predominance of warm-heat pathogens affecting the skin. Treatment should involve internal administration of herbs that cool the skin, harmonize the blood, and dissipate damp-heat stagnation in the skin; externally, herbs that kill parasites, moisten dryness, and resolve phlegm-saliva condensation in the couli (interstices) should be applied as a poultice. Zhang Zhongjing stated: "Sores must not be treated with sweating; if sweating is used, it will induce convulsions." This is because heat is stagnant in the muscles, causing blood corruption and sore formation, which requires resolving the stagnant heat. Alternatively, it may be caused by food accumulation; in all these cases, sweating is contraindicated due to the varying depth of heat.
Head sores refer to sores on the head, caused by fire-heat flaming upward. Treatment should focus on clearing fire from the upper body, causing it to descend internally and disperse externally, while also applying external agents that kill parasites and reduce heat. Common prescriptions in the world can treat this condition, so there is no need for deep discussion.
Is alcoholic rhinophyma (red nose) caused by excessive alcohol consumption? The answer is: No. Those who do not drink also suffer from this disease. The nose is the orifice of the Lung Meridian of Hand-Taiyin (Lung). The Foot-Yangming Stomach Meridian runs alongside the nose up to the inner canthus of the eye. Its location is in the center of the face, belonging to Earth, serving as the gateway for the entry and exit of breath. The essence of Qi and Blood ascends to the face and enters its orifices. Therefore, damp-heat in the Stomach and blood transformed by heat in the Middle Jiao ascend to the Lung, and through respiration, steam the nasal tip, condensing in the skin, resulting in redness, which may even cover the entire face, not just the nose. I once used powder of Lonicera Japonica Flos (Lingxiao Hua) mixed with Lithargyri Pulvis (Mituo Seng), adjusted with saliva for topical application, which was very effective.
Apart from calming the Spirit, is there anything else to discuss? The answer is: Although medical texts state that fright, fear, and overthinking damage the Heart-Spirit, and that excessive worry and desire deplete the Heart, leading to forgetfulness when the Heart is injured, I have pondered this. People are born with different constitutions. Those who receive clear Qi have sharp mental perception; those who receive turbid Qi have dull mental perception. A sharp mind has no limits; even events from thousands of years ago, once seen, are remembered for life without forgetting. A dull mind, even without injury, cannot remember current events. Liu Wansu said water is clear and bright, while fire is dim and turbid. Thus, the wise are like water, and the foolish are like fire; this is determined by innate constitution. If one's constitution is a mix of clear and turbid, they cannot endure mental disturbance; disturbance causes the loss of mental clarity, leading to forgetfulness.
Blood and Qi constitute the substance of the human Shen (Spirit). The Classics state: "Stillness allows the Shen to reside within; agitation causes the Shen to perish." Stillness is the nature of Water; agitation is the function of Fire. Therefore, a calm nature keeps the Heart-Spirit within, while an agitated nature causes the Heart-Spirit to wander outward. Continuous agitation leads to continuous forgetting; persistent forgetting depletes the Shen stored within. Hence, one forgets immediately after speaking, unable to last until the end of the day. The elderly often suffer from forgetfulness because their days are filled with busy distractions and chaotic interactions. Their Yin Essence of Qi and Blood is nearly exhausted, making it rare for them to maintain clarity and remain undisturbed by external affairs. From this perspective, although medicines have the merit of calming the Heart and nourishing Blood, they are inferior to calming the mind and regulating Qi, and cultivating one's own nature. If forgetfulness is caused by Phlegm, it is a temporary condition, but not solely due to Phlegm. Any situation where the Heart is attached to something or disturbed by various Heat pathogens results in forgetfulness. The *Lingshu* states that excessive anger injures Zhi (Will), and injury to Zhi leads to forgetfulness. The *Neijing* states that when Blood congregates below and Qi congregates above, confusion arises, leading to a tendency to forget. Should we not treat each case according to its specific cause?