推六气之中∶燥金主气，自秋分而至立冬。喻嘉言以燥令行于秋分之后，所以谓秋不遽燥，确与气运
相合也。沈目南云∶《性理大全》谓燥属次寒，奈后贤悉谓属热，大相径庭。如盛夏暑热炎蒸，汗出 ，肌
肉潮润而不燥也。深秋燥令气行，人体肺金应之，肌肤干槁而燥，乃火令无权，故燥属凉，谓
属热者非矣。丰细玩之，诚非谬也。凡治初患之燥气，当宗属凉拟法。夫秋燥之气，始客于表，头微痛，畏
寒咳嗽，无汗鼻塞，舌苔白薄者，宜用苦温平燥法治之。若热渴有汗，咽喉作
痛，是燥之凉气，已化为火，宜本法内除去苏、荆、桂，芍，加元参、麦冬、牛蒡、象贝治之。如咳嗽胸疼，
痰中兼血，是肺络被燥火所劫，宜用金水相生法去东参、五味，加西洋参、旱莲草治之。如诸证一无，惟
腹作胀，大便不行，此燥结盘踞于里，宜用松柏通幽法治之。总而言之，燥气侵表，病在乎肺，入里病在
肠胃，其余肝燥肾燥，血枯虚燥，皆属内伤之病，兹不立论。
或问曰∶先生遵喻氏《秋燥论》中秋不遽燥，燥气行于秋分以后之说，殊未见《医醇KT 义》中，论
之最详，又明出喻氏之谬，既谓燥气行于秋分以后，而秋分以前四十五日，全不关于秋燥矣，故云初秋尚热，
则燥而热，深秋既凉，则燥而凉，此诚是振聋发 之语，先生曷不遵之为龟鉴耶？答曰∶子不知六
气循环，亦疑喻氏之谬，不察大寒至惊蛰，主气风木；春分至立夏，主气君火；小满至小暑，主气相火；大
暑至白露，主气湿土；秋分至立冬，主气燥金；小雪至小寒，主气寒水。此年年之主气，千古不易。由是而推，
则燥金之令，确在乎秋分而至立冬，而秋分以前之白露、处暑、立秋四十五日，犹是湿土主气，岂可
误为燥气乎？子以为然否？或唯唯而退。
程曦曰∶论燥气者，首推嘉言，其次目南与鞠通也。嘉言论燥，引大易水流湿，火就燥，各从其类，
乃论燥之复气也。目南所论燥病属凉，谓之次寒，乃论燥之胜气也。至鞠通论燥，有胜气复气，与正化对化，
从本从标之说，可为定论，乃曰∶如仲景用麻、桂、姜、附，治寒之胜气也，治寒之正化也，治寒之本
病也。白虎、承气，治寒之复气也，治寒之对化也，治塞之标病
也。能于此理悟通，则燥气之胜复正对本标，亦皆了然于胸中矣。
江诚曰∶人皆知温为热，而不知燥为凉。以燥为热者，盖
因燥字从火之弊耳。试问既以燥为热，曷不以温字从水而为
寒乎？不知四时之令，由春温而后夏热，由秋凉而后冬寒，目
南先生引《性理大全》之说，谓燥属凉，真所谓千载迷津，一朝点破耳。
推究六气之中：燥金主气，时间从秋分开始直到立冬。喻嘉言认为燥令在秋分之后才施行，所以说秋天不会立刻变燥，这确实与气运相符合。沈目南说：《性理大全》称燥属于次寒，但后来的医家都说是属热，两者大相径庭。比如盛夏暑热蒸腾，出汗后肌肉湿润而不干燥。深秋燥令之气运行，人体肺金与之相应，肌肤干枯粗糙而干燥，这是因为火令无权（火气衰弱），所以燥属于凉，说它属热是错误的。我仔细玩味其中的道理，确实没有谬误。凡是治疗初患的燥气，应当遵循属凉的原则来拟定治法。秋燥之气，起初客居于体表，出现头部微痛、畏寒、咳嗽、无汗、鼻塞、舌苔白薄等症状，适宜用苦温平燥法治之。如果口渴有汗、咽喉疼痛，这是燥的凉气已经化为火，应当在原方中除去苏叶、荆芥、桂枝、芍药，加入玄参、麦冬、牛蒡子、象贝母来治疗。如果出现咳嗽胸痛、痰中带血，这是肺络被燥火所劫伤，适宜用金水相生法，去掉党参、五味子，加入西洋参、旱莲草来治疗。如果上述症状都没有，只有腹部胀满、大便不通，这是燥结盘踞在体内，适宜用松柏通幽法治之。总而言之，燥气侵犯体表，病位在肺；进入体内，病位在肠胃。其余如肝燥、肾燥、血枯虚燥等，都属于内伤病，这里不立论讨论。
有人问：先生遵循喻氏《秋燥论》中“秋不遽燥”，燥气行于秋分以后的说法，但在《医醇賸义》中，对此论述最为详细，又明确指出喻氏的错误。既然说燥气行于秋分以后，那么秋分以前的四十五天，就完全与秋燥无关了吗？所以说初秋尚热，则燥而热；深秋既凉，则燥而凉，这确实是振聋发聩的话语，先生为什么不遵从它作为借鉴呢？回答说：你不知道六气循环的道理，也怀疑喻氏是错误的。如果不考察大寒至惊蛰，主气是风木；春分至立夏，主气是君火；小满至小暑，主气是相火；大暑至白露，主气是湿土；秋分至立冬，主气是燥金；小雪至小寒，主气是寒水。这是每年的主气，千古不变。由此推演，燥金之令，确实在秋分至立冬期间，而秋分以前的白露、处暑、立秋这四十五天，仍然是湿土主气，怎么能误认为是燥气呢？你以为是这样吗？那人唯唯诺诺地退下了。
程曦说：论述燥气的，首先推崇喻嘉言，其次是沈目南和王鞠通。喻嘉言论燥，引用《易经》中“水流湿，火就燥，各从其类”的话，这是论述燥的复气。沈目南所论燥病属凉，称为次寒，这是论述燥的胜气。至于王鞠通论燥，有胜气复气、正化对化、从本从标的说法，可以定为定论。他说：比如张仲景用麻黄、桂枝、干姜、附子，是治疗寒的胜气，治疗寒的正化，治疗寒的本病。白虎汤、承气汤，是治疗寒的复气，治疗寒的对化，治疗寒的标病。能领悟这个道理，那么燥气的胜复、正对本标，也都了然于胸中了。
江诚说：人们都知道温是热，却不知道燥是凉。把燥当作热，大概是因为“燥”字带有火字的弊端所致。试问既然把燥当作热，为什么不以“温”字带水字当作寒呢？不知道四季的时令，是由春温而后夏热，由秋凉而后冬寒。沈目南先生引用《性理大全》的说法，谓燥属凉，真可谓千年迷津，一朝点破。
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."