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In the analysis of the Six Qi (Six Climate Factors): Dryness-Jin (Metal) governs the climate from the Autumnal Equinox to the Beginning of Winter. Yu Jiayan stated that the Dryness command operates after the Autumnal Equinox, hence the saying that autumn does not become dry immediately; this indeed aligns with the movement of Qi and Yun (Climate and Fate). Shen Munan said: "Xingli Daquan" states that Dryness belongs to Secondary Cold, yet later scholars all claim it belongs to Heat, which is a vast divergence. For instance, in midsummer when summer heat steams, sweat flows, muscles are moist and not dry. In late autumn, when the Dryness command qi operates, the human body's Lung Metal responds, causing skin and flesh to become dry and shriveled. This is because the Fire command lacks power; therefore, Dryness belongs to Coolness, and claiming it belongs to Heat is incorrect. I have carefully pondered this, and indeed, it is not erroneous. Whenever treating initial Dryness qi, one should adopt methods based on the principle of Coolness. The Qi of Autumn Dryness initially lodges at the exterior, presenting with slight headache, aversion to cold, cough, absence of sweating, nasal congestion, and a thin white tongue coating; these should be treated with Bitter-Warm methods to level Dryness. If there is thirst with sweating and sore throat, it indicates that the Coolness of Dryness has transformed into Fire; in this case, remove Perilla Leaf (Suyu), Schizonepeta (Jingjie), Cinnamon Twig (Guizhi), and White Peony Root (Shaoyao) from the base formula, and add Scrophularia Root (Yuanshen), Ophiopogon Tuber (Maidong), Butterfly Bush Flower (Niubangzi), and Fritillaria Bulb (Xiangbei) for treatment. If cough and chest pain occur, with blood mixed in sputum, it indicates the Lung collaterals are plundered by Dryness-Fire; the Metal-Water Mutual Generation method should be used, removing Codonopsis Root (Dangshen) and Schisandra Fruit (Wuweizi), and adding American Ginseng (Xiyangshen) and Hedyotis Herb (Hanliancao) for treatment. If none of the above symptoms appear, but only abdominal distension and constipation exist, this indicates Dryness accumulation stagnating in the interior; the Songbai Tongyou method should be employed. In summary, when Dryness qi invades the exterior, the disease lies in the Lung; when it enters the interior, the disease lies in the Intestines and Stomach. Other conditions such as Liver Dryness, Kidney Dryness, Blood Deficiency Dryness, and Empty Dryness all belong to internal injury diseases, which are not discussed here.

A question was raised: "Sir, you follow Yu's 'Autumn Dryness Treatise' stating 'Autumn does not become dry immediately,' and that Dryness qi operates after the Autumnal Equinox. However, in 'Yi Chun Sheng Yi,' the discussion on this is most detailed, and Yu's error is clearly pointed out. Since it is said that Dryness qi operates after the Autumnal Equinox, does the forty-five days before the Autumnal Equinox have nothing to do with Autumn Dryness? Thus it is said: Early autumn is still hot, so Dryness is Hot; Late autumn is already cool, so Dryness is Cool. This is truly enlightening words. Why does Sir not follow this as a guide?" The answer was: "You do not understand the cycle of the Six Qi, and thus suspect Yu's error. Consider: from Great Cold to Awakening of Insects, the governing Qi is Wind-Wood; from Spring Equinox to Beginning of Summer, the governing Qi is Ministerial Fire; from Grain Full to Minor Heat, the governing Qi is Ministerial Fire; from Great Heat to White Dew, the governing Qi is Wet-Earth; from Autumnal Equinox to Beginning of Winter, the governing Qi is Dryness-Metal; from Minor Snow to Minor Cold, the governing Qi is Cold-Water. These are the annual governing Qi, unchanging since antiquity. By deduction, the command of Dryness-Metal indeed lies between the Autumnal Equinox and the Beginning of Winter. The forty-five days before the Autumnal Equinox—White Dew, Limit of Heat, and Beginning of Autumn—are still governed by Wet-Earth. How can they be mistakenly considered as Dryness qi? Do you agree?" The person nodded and withdrew.

Cheng Xi said: "When discussing Dryness qi, Yu Jiayan is first recommended, followed by Shen Munan and Wang Jutong. Yu Jiayan's discussion on Dryness cites the 'I Ching': 'Water flows to dampness, fire goes to dryness, each following its kind.' This discusses the Rebound Qi (Fu Qi) of Dryness. Shen Munan's discussion on Dryness disease belonging to Coolness, called Secondary Cold, discusses the Dominant Qi (Sheng Qi) of Dryness. As for Wang Jutong's discussion on Dryness, involving concepts of Dominant/Rebound Qi, Proper/Counter Transformation, and Following Root/Branch, it can be considered the definitive conclusion. He stated: 'For example, Zhang Zhongjing using Ephedra Herb (Mahuang), Cinnamon Twig (Guizhi), Ginger Rhizome (Jiang), and Aconite Root (Fuzi) treats the Dominant Qi of Cold, the Proper Transformation of Cold, and the Root Disease of Cold. Baihu Decoction and Chengqi Decoction treat the Rebound Qi of Cold, the Counter Transformation of Cold, and the Branch Disease of Cold.' If one comprehends this principle, then the Dominant/Rebound, Proper/Root/Branch relationships of Dryness qi will also be clear in one's mind."

Jiang Cheng said: "People know that Warmth is Heat, but do not know that Dryness is Coolness. Those who regard Dryness as Heat likely do so due to the bias caused by the character 'Dryness' containing the Fire radical. Let me ask: if Dryness is regarded as Heat, why is Warmth not regarded as Cold because its character contains the Water radical? One must not forget that the seasons' commands proceed from Spring Warmth to Summer Heat, and from Autumn Coolness to Winter Cold. Mr. Shen Munan citing 'Xingli Daquan' to state that Dryness belongs to Coolness is truly like breaking through a millennium-old maze in a single moment."