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The principle of Yin and Yang is one Yin and one Yang, which divides into Three Yin and Three Yang. The Three Yin and Three Yang correspond to the twelve meridians of the Zang-Fu organs; this is formless Qi (vital energy) combining with有形 (form) meridians. In terms of meridians, there is a distinction between Hand and Foot meridians, but in the discussion of the Six Qi (Six Energies), only Three Yin and Three Yang are discussed, without distinguishing between Hand and Foot. Wind, Cold, Summer-heat, Dampness, Dryness, and Fire are the Yin and Yang of Heaven; humans also possess these Six Qi of Yin and Yang within them. For instance, above Taiyang (Greater Yang), Cold-Water governs. Cold-Water refers to the water of the Bladder. Taiyang represents the Qi of Ju Yang (Giant Yang), which is the Yang Qi generated from Water. The *Ling Shu* states: "The Bladder corresponds to the body hair." Thus, Taiyang Cold-Water is located below, while the Qi of Ju Yang guards the skin and hair of the entire body. Pathogenic factors invading the human body must first start at the skin and hair; therefore, any injury by Cold results in a Heat disease. This means that Heavenly Cold pathogenic factors attack the Yang Qi of Taiyang; upon encountering Yang Qi, Cold transforms into Heat. (Heavenly Cold pathogenic factors attack Cold-Water Qi, responding through similar energies.) The meridian of Taiyang Cold-Water runs up to the head and nape, hence presenting symptoms of stiffness and pain in the head and nape. This indicates that the pathogenic Qi affects the meridian, rather than the meridian Qi itself being primarily diseased. If pathogenic factors linger in the meridian, it leads to the lower syndrome treatable with Tao Ren Cheng Qi Tang (Peach Kernel Order the Qi Decoction), and transmission to Yangming ceases. The classic text states: "To the right of Jueyin, Shaoyin governs; to the right of Shaoyin, Taiyin governs; to the right of Taiyin, Shaoyang governs; to the right of Shaoyang, Yangming governs; to the right of Yangming, Taiyang governs." Therefore, on the first day, Taiyang; second day, Yangming; third day, Shaoyang; fourth day, Taiyin; fifth day, Shaoyin; sixth day, Jueyin; on the seventh day, it returns to Taiyang. If no further transmission occurs, the disease heals spontaneously. This is the transmission of the Six Qi. If pathogenic factors linger in Yangming, symptoms such as thirst seen in Bai Hu Tang (White Tiger Decoction) cases or dryness seen in Cheng Qi Tang (Order the Qi Decoction) cases appear, and transmission to Shaoyang ceases. If pathogenic factors linger in Shaoyang, alternating chills and fever seen in Chai Hu Tang (Bupleurum Decoction) cases appear, and transmission to Taiyin ceases. If pathogenic factors linger in Taiyin, abdominal fullness and intermittent pain due to Spleen excess appear, and transmission to Shaoyin ceases. If pathogenic factors linger in Shaoyin, spontaneous diarrhea with thirst seen in meridian syndromes appear, and transmission to Jueyin ceases. If pathogenic factors linger in Jueyin, heat syndromes involving bloody pus in stool appear, and return to Taiyang ceases. This is because the initial illness involves Taiyang Qi, which, having encountered Yang Qi, has already transformed into Heat. Thus, even if transmitted to the Three Yin, all present as Heat syndromes. However, cases where transformation into Heat does not occur, or direct invasion into the Yin syndromes of the Three Yin, require separate discussion. Regarding the transmission of the Six Qi, only Taiyang headache resolving after seven days is observed, because the meridian cycle completes and returns to Taiyang, without presenting syndromes of the six meridians. If Shaoyang syndromes appear, it means pathogenic factors linger in Shaoyang; if Shaoyin syndromes appear, it means pathogenic factors linger in Shaoyin. It is not that the disease is in Shaoyang and then transmits to Taiyin, nor that the disease is in Shaoyin and then transmits to Jueyin. Ancient sages, seeing Taiyang disease followed by Yangming syndromes, called this "transmission along the meridians"; seeing Taiyang disease followed by Shaoyang syndromes, they called this "skipping meridians transmission"; seeing Taiyang disease followed by Taiyin syndromes, they called this "transmission due to erroneous purgation"; seeing Taiyang syndromes followed by Shaoyin syndromes, they called this "interior-exterior transmission". (The concepts of skipping meridians and erroneous purgation transmission are fabricated.) When Taiyang pathogenic factors linger in a specific meridian, that meridian's disease appears, and it does not transmit to other meridians. This is not the transmission of the Six Qi returning to Taiyang after seven days. These errors arise from failing to understand the principles of Yin-Yang meridian Qi and failing to comprehend Zhang Zhongjing's writings, leading to such wild speculation. Furthermore, Taiyang has Surface Yang and Root Cold; Shaoyin has Surface Yin and Root Heat. The Qi of Yin-Yang and Water-Fire interact and resonate; thus, there are cases where disease starts in Taiyang and transmits to Shaoyin. This is also Qi resonance not involving the meridians. There are cases of disease in Taiyang presenting with vexation and oppression in the epigastrium; predecessors claimed this was Ren Water transmitting inversely to Bing, and Bing-Ding siblings transmitting to each other, which is an even more absurd and untenable theory. (The above discusses the transmission of the Six Qi; the following discusses transmission to Foot meridians only, not Hand meridians.) The operation of the Six Qi and the sequence of the four seasons belong to the alternation of Cold and Heat, ultimately returning to Earth; thus, humans respond accordingly. For example, Ministerial Fire and Sovereign Fire originate in the Kidney; Taiyang Qi is born in the Bladder; Wind Qi originates in Liver Wood; Dampness Qi originates in Spleen Earth; Dryness Qi originates in Stomach Metal. Above the waist is Heaven; below the waist is Earth. The Qi of Three Yin and Three Yang all arise from Yin, moving from bottom to top. Therefore, the *Su Wen: Jue Lun* states: "Yang Qi arises from the exterior of the five toes of the foot; Yin Qi arises from the interior of the five toes of the foot." Hence, the Six Qi of Yin and Yang only combine with the Foot Six Meridians. The *Ling Shu: Ben Shu* chapter states: "The Shu points of the Five Zang and Six Fu organs consist of five sets of five, totaling twenty-five Shu points, and six sets of six, totaling thirty-six Shu points. The Six Fu organs all emerge from the Three Yang meridians of the foot and connect upwards to the hand [meridians]." Thus, the Qi of Three Yin and Three Yang only combines with the Foot Six Meridians, and the Foot Six Meridians connect upwards to the Hand meridians. Consequently, Heavenly Cold pathogenic factors initially attack the Qi of Taiyang Bladder; during the transmission of the Six Qi, only Foot meridian syndromes are seen, with no involvement of Hand meridians. (The Six Excesses of Heaven and the Six Qi of patients, governed by Cold Qi above Taiyang, have absolutely no relation to the Fire of the Hand-Taiyang Small Intestine.) Some predecessors held the view that Hand meridians are always in excess and Foot meridians are always deficient; others believed the Foot Six Meridians belong to Water, Wood, and Earth, while the Hand Six Meridians belong to Metal and Fire; still others argued that the upper body is mostly affected by Wind-Heat, while the lower body is mostly affected by Cold-Dampness. Alas! The principles of Shanghan (Cold Damage) are very difficult. Even if we extract the key guidelines and indicate the great way, we still cannot penetrate the threshold of Zhang Zhongjing's work. If there are more divergent and side-line theories, how will later learners find their footing? Therefore, I set forth this debate, not daring to judge the right and wrong of predecessors, but merely waiting for later scholars to examine it carefully!