六气感人。以燥证为难明。燥气发病。以白喉为最险。险而难则病不择医。医不识
病。遘辄遭夭。死亡接踵。而生人之祸亟矣。其病则在于医不读书。与读而未会其
通。素问阴阳应象大论生气通天论均脱秋伤于燥一节。而秋燥之病变始隐。国朝嘉言
喻氏。自南沈氏。始各以其独得之见。着为方论。吴氏鞠通融会其说。节以入书。于
是燥证始略有门迳可循。然于白喉犹未之及。吾友陈栗庵院医之良也。癸巳春阖门患
白喉者四人。长女最剧。时就余与何君志石参议方剂。书中所定三 降龙丹等皆新制
验方也。嗣以爱子不起。尽发院中藏书。穷究旨要。始悟白喉一证。悉属燥火。因作
订正论一卷乞鉴定。余谓医以切实适用为要。不必惑于近人体例之说。可仍仿吴氏例。
改为条辨。删削未果。会学堂开办医报。随期课书。栗庵羸而善病。因嘱女夫其高弟
胡鑫就原稿诠次成书。随报刊行。虽条仅十五。而纲举目张。犁然各当。不仅为白喉
家正法眼藏。而一切喉科病变方法悉寓焉。三折肱。九折臂。不綦信欤。自来论秋燥
者。无虑十数家。似以吴氏为较长。然于义例则亦尚未周。其言曰。燥气为病。轻则
为燥。重则为寒。化气为湿。复气为火。则实不根之言。窒而鲜通。夫天有六气。而
火分君相。故经但言寒暑燥湿风五气。应时布令。则为平气。本不为病。其病者胜气
也。如燥气盛行则扰动四气。何言之。行于所生则气感而为湿。行其所生则气泄而为
寒。行其所胜则气化而为风。行所不胜则气伏而为火。推之六气。皆同斯例。盖金胜
则木受制而风证起。如内经所称岁金太过。肝木受邪。两胁满且痛引少腹。及阳明
司天。肝气上从。掉振鼓栗。筋痿不能久立。丈夫癫疝等证。皆燥而化风也。即吴
氏亦有燥金司令。头疼身寒热。胸胁痛。甚则疝瘕痛者。桂枝柴胡各半汤加味主之
之文。乃于化气。独不知有风。是仅知六气之当补燥气。不及悟燥气之尚能化风。顾
指失臂。六气终于不全。一间未达。则亦九仞之井类也。昔宋孙兆校正内经。正谬讹
者六千余字。增注义者二千余条。而秋伤于湿。不复悟有脱简。将贯穿错综会通。仍
待之其人欤。呜呼。斯道沉 埋。垂四千年矣。秋燥之论。至本朝而始有定说。白喉之
源。至吾院而始有专书。何其幸也。栗庵开悟迈其曹。医院初创。首先毕业。书成远
近仿治。多所全活。因乐为弁其简端。遂纵论燥证传变。微特箴砭吴氏。使成全璧。
且亦用以广吾同院之意。使知燥气明则六淫可推。六淫清则百病可治。仅秋燥白喉云
乎哉。举一反三。贵会其通。是在世之善读是编者。
时光绪二十四年岁次着雍阉茂律中仲吕东瓯陈虬志三书于天津紫竹林。
六气（风、寒、暑、湿、燥、火）侵袭人体，其中以燥邪致病最为难以阐明。燥气引发疾病，以白喉最为凶险。病情凶险且诊治困难，导致患者不选择医生；医生若不能识别此病，往往遭遇夭折，死亡接踵而至，救人的祸患便十分急迫了。这种病症的根源在于医生不读书，或者读了书却未能融会贯通。《素问·阴阳应象大论》和《生气通天论》中均缺失了关于“秋伤于燥”的章节，因此秋季燥邪致病的变化规律从此隐没不明。本朝嘉言喻氏（喻昌），以及之前的南沈氏，各自凭借独到的见解，著述成方论。吴鞠通（吴瑭）融会贯通这些学说，将其编入书中，于是燥证的治疗开始有了门径可循。然而，对于白喉这一病症，书中仍未涉及。我的朋友陈栗庵是一位医术高明的医生。癸巳年春天，他全家四人患上白喉，长女病情最重。当时他与何志石君共同商议方剂。书中确定的三降龙丹等方剂，都是新创制的有效验方。后来因为爱子去世，他便翻遍家中藏书，穷究医理旨要，这才领悟到白喉一证，完全属于燥火所致。于是撰写了《订正论》一卷，请求鉴定。我认为医学以切实适用为关键，不必被近代人的体例说法所迷惑，可以仍仿照吴鞠通的体例，改为条辨形式。删减修改未果时，恰逢学堂开办医报，定期课试书籍。陈栗庵身体瘦弱且多病，便嘱咐他的女婿兼高徒胡鑫，根据原稿整理编纂成书，随即在报刊上发行。虽然条文仅有十五条，但纲举目张，条理清晰，各得其所。这不仅是白喉治疗的正宗法度，而且一切喉科病变的方法都蕴含其中。“三折肱知为良医”，难道不是真理吗？自古以来论述秋燥的，不下十几家，似乎以吴鞠通的观点较为优越。然而在义理体例上，也还不够周全。他说：“燥气致病，轻则为燥，重则为寒，化气为湿，复气为火。”这实在是不根据事实的言论，窒碍不通。天有六气，而火分君火与相火，所以经典只讲寒、暑、燥、湿、风五气。顺应时令发布命令，就是平气，本来不为病。所谓病，是胜气（偏盛之气）造成的。比如燥气盛行，就会扰动其他四气，这是为什么呢？燥气行于它所生的季节（土生金，此处逻辑需结合上下文理解，原文意指五行生克关系中的流转），则气感而为湿；行于其所生的季节（此处原文可能有误或特指某种传变，通常金生水，但原文说“行其所生则气泄而为寒”，可能指金气泄于水），则气泄而为寒；行于其所胜的季节（金克木），则气化而为风；行于其所不胜的季节（火克金），则气伏而为火。推演六气，都遵循这个例子。大概金气胜则木受制而风证兴起，如《内经》所称的岁金太过，肝木受邪，两胁满痛牵引少腹，以及阳明司天时，肝气上从，出现掉振鼓栗、筋痿不能久立、丈夫癫疝等证，都是燥而化风的表现。即使吴鞠通也有“燥金司令，头疼身寒热，胸胁痛，甚则疝瘕痛者，桂枝柴胡各半汤加味主之”的文字，但对于化气，唯独不知道有风。这是只知道六气应当补燥气，没有悟到燥气尚能化风。顾此失彼，六气终于不完整，有一处未通达，也就如同挖井只差九仞一样（功亏一篑）。从前宋代孙兆校正《内经》，纠正谬误六千多字，增注义理二千多条，但对于“秋伤于湿”（实应为燥）的脱简，仍未醒悟。想要贯穿错综、融会贯通，还是要等待合适的人吧。唉！这门学问沉埋已久，将近四千年了。秋燥的论述，到了本朝才有定说；白喉的源流，到了我们医院才开始有专书。这是多么幸运啊！栗庵开悟超越同辈，医院初创，首先毕业。书成之后，远近之人仿效治疗，保全活命者众多。因此乐于为它写在卷首，于是纵论燥证的传变，不仅针砭吴氏的不足，使其成为完美的著作，也是用来推广我们医院的意旨，使人们知道燥气明了则六淫可推演，六淫清楚则百病可治，难道仅仅是针对秋燥和白喉吗？举一反三，贵在融会贯通，这就要看世间善于阅读这本编者的人了。
时光绪二十四年，岁次着雍阉茂（甲午年），律中仲吕，东瓯陈虬志三书写于天津紫竹林。
The Six Qi (Wind, Cold, Summer-heat, Dampness, Dryness, Fire) invade the human body, among which Dryness pathogenesis is the most difficult to elucidate. Among diseases caused by Dryness Qi, White Throat (Bai Hou, diphtheria) is the most perilous. Due to its severity and diagnostic difficulty, patients may not seek medical help; if physicians fail to recognize the disease, premature death often ensues, with deaths occurring in succession, making the crisis of saving lives urgent. The root of this pathology lies in physicians' failure to study classics or their inability to comprehend them after reading. The *Suwen: Yin-Yang Yingxiang Dalun* and *Shengqi Tongtian Lun* both lack the section on "Autumn Injury by Dryness," causing the variations of Autumn Dryness pathogenesis to remain obscure. In our dynasty, Yu Jieyan (Yu Chang), following Shen Nan, each presented their unique insights in treatises on formulas. Wu Jutong (Wu Tang) integrated these theories into his book, thereby providing a pathway for understanding Dryness syndromes. However, White Throat was still not addressed. My friend Chen Li'an was an excellent physician. In the spring of the Guisi year, four members of his household contracted White Throat, with his eldest daughter being the most severely affected. He consulted with me and Mr. He Zhishi to discuss prescriptions. The Sanjiang Longdan (Three-Step Dragon-Subduing Pill) and other formulas recorded were newly created and verified remedies. Later, due to the loss of his beloved son, he thoroughly examined his family's library to exhaustively investigate the essential principles. He then realized that White Throat belongs entirely to Dryness-Fire. Consequently, he wrote a volume titled *Dingzheng Lun* (Treatise on Corrections) for appraisal. I stated that medicine must be practical and applicable, and one should not be confused by modern stylistic conventions. It would be better to follow Wu's style but revise it into *Tiaobian* (Clause-by-Clause Analysis). Before revisions could be completed, the school launched a medical journal with periodic assessments. As Chen Li'an was frail and prone to illness, he instructed his son-in-law and top disciple, Hu Xin, to organize the original manuscript into a book, which was subsequently published in the journal. Although there are only fifteen clauses, the general principles are clear and details are well-organized, each fitting appropriately. This serves not only as the orthodox method for treating White Throat but also contains methods for all throat disorders. "He who has broken his leg three times becomes a good doctor," is this not true? Since ancient times, there have been over ten authors discussing Autumn Dryness, with Wu's view generally considered superior. However, his theoretical framework is still incomplete. He stated: "Pathogenesis of Dryness Qi: mild cases manifest as Dryness, severe cases as Cold, transformation Qi as Dampness, and counteracting Qi as Fire." This is indeed baseless speech, obstructed and lacking flow. Heaven has Six Qi, but Fire is divided into Ministerial Fire and Sovereign Fire; thus, the classics mention only Five Qi: Cold, Summer-heat, Dryness, Dampness, and Wind. When they act according to their seasons, they are Normal Qi and do not cause disease. Disease arises from Excessive Qi. For instance, when Dryness Qi prevails, it disturbs the other Four Qi. Why is this? When Dryness acts in the season it generates (Earth generates Metal), Qi feels Dampness; when it acts in the season it is generated by (Metal generates Water), Qi leaks into Cold; when it acts in the season it overcomes (Metal overcomes Wood), Qi transforms into Wind; when it acts in the season that overcomes it (Fire overcomes Metal), Qi submerges into Fire. Extending this logic to all Six Qi reveals the same pattern. Generally, when Metal is excessive, Wood is constrained, leading to Wind syndromes. As mentioned in the *Neijing*, when Year Metal is excessive, Liver Wood suffers evil, causing fullness and pain in the hypochondrium radiating to the lower abdomen. When Yangming governs the heaven, Liver Qi follows upward, resulting in tremors, chills, tendon flaccidity preventing prolonged standing, and hernias in men—all examples of Dryness transforming into Wind. Even Wu Jutong wrote: "When Dryness Metal commands, causing headache, alternating cold and fever, chest and hypochondriac pain, and even hernia masses, Gui Zhi Chai Hu Ge Ban Tang (Half-Guizhi Half-Chaihu Decoction) with modifications is the primary formula." Yet regarding transformation Qi, he failed to recognize Wind. He only knew that Six Qi require tonifying Dryness, failing to realize that Dryness can transform into Wind. Focusing on one aspect while losing another, the Six Qi remain incomplete. A single gap in understanding renders the effort like digging a well just short of completion. In the Song Dynasty, Sun Zhao corrected the *Neijing*, rectifying over six thousand erroneous characters and adding two thousand annotations, yet he did not realize that "Autumn Injury by Dampness" was actually a missing text (should be Dryness). To integrate, interweave, and comprehend fully requires waiting for the right person. Alas! This Dao has been buried for nearly four thousand years. Theories on Autumn Dryness only gained definitive status in our dynasty; the origins of White Throat only received dedicated monographs through our hospital. How fortunate! Li'an's enlightenment surpassed his peers. Upon the hospital's founding, he graduated first. After the book's completion, people from near and far imitated the treatment, saving many lives. Therefore, I am pleased to write this preface, elaborating on the transmission of Dryness syndromes. This not only critiques Wu's deficiencies to perfect the work but also spreads our hospital's intent: knowing Dryness allows deduction of the Six Excesses (Liu Yin); clarifying the Six Excesses enables curing hundred diseases. Is it merely about Autumn Dryness and White Throat? Inferring others from one example, valuing comprehensive understanding—this depends on those in the world who read this editor's work wisely.
Written in the 24th year of Guangxu (1898), in the year of Jiawu, during the month of Zhonglv, at Zijinzhen, Tianjin, by Chen Qiu Zhisanzhong of Dong'ou.