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The *Yizong Jinjian* (Golden Mirror of Medical Tradition) states: The classics say, "If one is injured by cold in winter, one will inevitably suffer from warm diseases in spring, which become febrile diseases by summer." Febrile disease refers to the slight cold encountered during the normal seasonal climate of winter, which does not cause immediate illness. Mr. Ni believes that after entering Lixia (Start of Summer), the long-latent pathogenic qi is triggered by the heat of the season. Therefore, at the onset, there is fever, sweating, thirst, and irritability; there is no aversion to cold but rather an aversion to heat, and the pulse presents a surging (Hong) quality. This is what is called febrile disease. *Yitong* (Comprehensive Essentials of Medicine) says: The pathogen is not exogenous, so there is only heat without aversion to cold; the heat originates internally, causing dry mouth, thirst, and excessive drinking. Since the pathogen has stagnated and transformed into heat, it can no longer be described as cold. Synthesizing these views, febrile disease caused by latent qi becomes clear; however, it manifests later than late-onset warm diseases and lies deeper than ordinary warm diseases. At the initial stage, the method of clearing heat and venting pathogens (Qingliang Touxie Fa) should be used. If the heat intensity does not subside, proceed with the method of clearing heat and purging fire (Qingliang Dangre Fa). If accompanied by aversion to cold and a floating-tight pulse upon light palpation, this indicates an attack by sudden cold in summer, where cold is on the exterior and heat is on the interior. First, use the method of releasing the exterior with acrid-warm herbs (Xinwen Jiabiao Fa) to vent the exterior pathogen. Once the exterior pathogen is vented, use cooling agents to purge the interior heat. If there is no floating-tight pulse and no aversion to cold, and if acrid-warm formulas were mistakenly used, depleting body fluids, one should use the method of clearing heat and preserving fluids (Qingre Baojin Fa), adding Xi Yang Shen (American Ginseng Root) and Shi Gao (Gypsum Fibrosum). If accompanied by aversion to wind and slight sweating, with a floating-slow pulse upon light palpation, this indicates an attack by wind on the exterior, with wind on the outside and heat on the inside. One should use the method of releasing the exterior with acrid-cool herbs (Xinliang Jiabiao Fa) to first resolve the exterior. As for dry tongue coating, delirium, and manic confusion, urgently apply the method of clearing heat and purging fire (Qingliang Dangre Fa) with Zi Xue Dan (Purple Snow Pill). For eruption of macules, add Huang Lian (Coptidis Rhizoma) and Zhi Zi (Gardeniae Fructus); for eruption of papules/rash, add He Ye (Nelumbinis Folium) and Niu Bang Zi (Arctii Fructus). It must be known that febrile disease easily damages Yin; therefore, protecting Yin at all times is paramount. Do not recklessly use acrid-warm agents that consume fluids.

The disease of moldy dampness occurs in the fifth month. After the Mangzhong (Grain in Ear) solar term, when Bing days arrive, it enters the "Mei" (moldy) season. "Mei" is homophonous with "Plum"; at this time, plums ripen and turn yellow, weather alternates between rain and sunshine, the sun's heat presses down from above, and earth's dampness steams up from below. All things affected by this qi become moldy, and humans affected by this qi fall ill. Because this qi enters through the mouth and nose, it initially invades the Upper Jiao (Upper Burner) and Middle Jiao (Middle Burner), leading to chest oppression, abdominal fullness, body heat with sweating, frequent nausea, a very blunt right pulse, and a white slippery tongue coating. These are all signs of turbid qi from moldy dampness obstructing the Qi aspect of the Upper and Middle Jiao. Only aromatic-drying agents can break this obstruction. It is proposed to use the method of aromatic transformation of turbidity (Fangxiang Huazhuo Fa) to open and smooth the Qi mechanism, so that the pathogens in the Upper and Middle Jiao will resolve spontaneously without forced dispersal. If there are consecutive days of wind and rain, and people are exposed to it, they may suffer from body pain, lower back pain, aversion to cold, and fever. This is because the pathogen enters from the Taiyang (Greater Yang) exterior into the Shaoyin (Lesser Yin) interior, as stated in the *Neijing*: "Rain qi corresponds to the Kidney." It is appropriate to resolve both the exterior and interior simultaneously, proposing the method of expelling both Qiang Huo (Notopterygii Rhizoma et Radix) and Du Huo (Angelicae Pubescentis Radix). If accompanied by abdominal pain and diarrhea, add Wei Ge Gen (Prepared Kudzu Root) and Mu Xiang (Aucklandiae Radix).

Someone asks: The command of Damp Earth begins at Dashu (Great Heat) and ends at Bailu (White Dew). Now, discussing moldy dampness occurring after Mangzhong and during the XiaZhi (Summer Solstice) festival, when Ministerial Fire is in command, discussing dampness instead of fire seems contradictory. I reply: The command of Damp Earth is indeed at the end of summer and beginning of autumn, according to the Six Qi governance in the *Neijing*. However, Earth is entrusted to the end of each of the four seasons, so damp diseases exist in all seasons. One must always adapt to the specific time and circumstances, not being bound by general rules. Just as spring is mild, summer hot, autumn dry, and winter warm, where is the dampness? But when spring rains drizzle, summer rains pour, autumn rains flutter, and winter rains fall, humans contracting these rains all suffer from damp diseases. Now, specifically discussing moldy dampness in May, because the weather alternates between rain and sunshine, with dampness containing heat and heat containing dampness, which differs significantly from other damp diseases, moldy dampness is listed as a separate category.