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When Yang is excessive and Yin is deficient, pathogenic factors will enter the interior by taking advantage of the deficiency. In this case, purgation (Purgative method) will lead to recovery, while sweating (Sweating method) will deplete body fluids and cause death. When Yang is both excessive and deficient (referring to a complex state of internal Yang heat excess and external Yang deficiency or simultaneous excess of both), pathogenic factors lodge in the interstices (Couli) but fail to penetrate deeply. Sweating will lead to recovery, whereas purgation will be like inviting thieves to break into the house, causing death. If Xiaochaihu Tang (Minor Bupleurum Decoction) should have been used for harmonization, but Chengqi Tang (Major Order the Qi Decoction) was mistakenly used, resulting in fever and jaundice, death ensues. For summerheat-heat diseases, if dryness-promoting agents are mistakenly used, death ensues. When Kidney deficiency is complicated by cold invasion, internal cold forces floating Yang fire to surge upward, manifesting as red face, irritability, slight body heat, thirst with inability to swallow water, constipation or diarrhea, pale yellow urine, vomiting or regurgitation, shortness of breath, muttering (Zhengsheng), or sore throat. These symptoms resemble Yang syndromes; if cold-natured medicines are mistakenly administered, immediate death occurs. In Yin syndromes presenting with body heat, red face, cold feet, irritability with removal of clothes and blankets, and a rapid, large, and forceless pulse, if Jiajian Wuji San (Modified Five Accumulations Powder) is not urgently administered cold, and cooling medicines are mistakenly used, death ensues. In Shaoyang disease, if excessive sweating is followed by diuresis, death ensues. In Yangming disease, with tidal fever and excessive sweating leading to reduced urine output, if diuresis is forced, resulting in worsening asthma and thirst, death ensues. In dampness diseases, if sweating is induced, causing deafness and loss of sensation to pain, death ensues. If a patient feels irritable and extremely hot, but palpation reveals no significant heat on the skin, this is "fire without root due to loss of control"; if cooling medicines are used, death ensues.

The transmission of the Six Meridians in Cold Damage proceeds from the exterior to the interior: the Three Yang meridians represent the exterior, and the Three Yin meridians represent the interior, progressing from shallow to deep. Once the transmission through all Six Meridians is complete, there is no logical basis for it to exit and transmit again. Cheng Wuji stated that after six days of transmission completing at Jueyin, if not cured on the seventh day, it transmits out from Taiyang again, returning to Jueyin, and if not cured by the thirteenth day, it is called "passing the meridian and becoming a damaged disease." Such annotations are profoundly erroneous. Ma Xuantai refuted this, stating that transmission from Taiyang to Jueyin is like entering a house: first ascending to the hall, then entering the inner room. Taiyang is the First of Yang, located most externally; Yangming is the Second of Yang, inside Taiyang; Shaoyang is the Third of Yang, inside Yangming. These Three Yang are in the exterior. Taiyin is the First of Yin, inside Shaoyin; Shaoyin is the Second of Yin, inside Taiyin; Jueyin is the Third of Yin, inside Shaoyin. These Three Yin are in the interior. Thus, on the first day, transmission begins at Taiyang; on the second day, it reaches Yangming; on the third, Shaoyang; on the fourth, Taiyin; on the fifth, Shaoyin; and on the sixth, Jueyin. The scriptural discussion of sequential transmission merely outlines the general principle. The claim that transmission continues after seven days implies that the journey through the meridians was incomplete, and the pathogen remains within the Taiyang meridian alone. As Zhang Zhongjing stated, headache in Taiyang disease often resolves spontaneously after seven days because the journey through the meridian is complete. To prevent further transmission, one may needle the Foot-Yangming meridian to stop the spread, thereby achieving cure. This indicates that Taiyang transmission can last more than seven days, and Yangming and Shaoyang may also linger, failing to resolve after passing their time limits. Therefore, needling the Earth element of Yangming prevents further transmission. This is described as "the journey through the meridian being incomplete," not as "the completion of transmission through all meridians." If one claims that after completing transmission through all Six Meridians, the pathogen exits from Jueyin outward and re-transmits to Taiyang, it would have to pass through Two Yin, Three Yin, One Yang, and Two Yang, which act as barriers. There is no rationale allowing pathogens to move from exterior to interior and then suddenly emerge from interior to exterior. Wind-cold pathogens, after lingering and transforming into heat, enter the viscera and bowels. How could they, having reached the convergence of two Yins in the interior, revert to cold and re-enter Taiyang from the skin and hair to cause harm? Cheng Wuji’s error is evident without further debate.