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The *Taiyang Chapter* states: "Those without fever but with aversion to cold originate from the Yin." This refers to Cold syndromes where Cold pathogenic factors directly invade the Yin meridians. Such conditions remain confined to a single meridian throughout, unlike Heat syndromes which undergo transmission (Chuan Jing) to other meridians. When humans are injured by Cold, it typically begins at the exterior, damaging the skin and muscles. Yang Qi fails to extend and transcend, leading to stagnation and transformation into Heat; this is termed "originating from Yang" (Fa Yu Yang), a Heat syndrome. If the exterior pathogen is not resolved, it transmits sequentially through the meridians. However, if the invasion does not begin at the exterior but directly enters the Yin meridians, and does not arise from Yang stagnation transforming into Heat, the initial presentation involves cold extremities or aversion to cold accompanied by fatigue, forming a syndrome of aversion to cold without fever. Starting in the Yin meridians, this is called "originating from Yin" (Fa Yu Yin), a Cold syndrome. Although the Three Yin syndromes (Taiyin, Shaoyin, Jueyin) present with vomiting and diarrhea, their specific manifestations vary slightly; for instance, spontaneous diarrhea without thirst belongs to Taiyin, while spontaneous diarrhea with thirst belongs to Shaoyin. All these originate from aversion to cold without fever, which is their normal course. Only in Shaoyin disease is there an exception where fever appears initially despite a deep pulse; because this presentation is rare, it is described as "counterfeit" (Fan) when discussing its variations. Given this, how can Cold syndromes originating from the Yin meridians be discussed on par with Heat syndromes originating from the Yang meridians? Heat syndromes belong to Yang, Cold syndromes belong to Yin; the movement and stillness of Yin and Yang follow the natural order of creation. When Yin-Cold invades directly, it remains confined to one meridian with no rationale for transmission. Why did Cheng Wuji fail to understand this, claiming that it starts from the Taiyang meridian and transmits sequentially through the Six Meridians, and deducing further transmissions? Is such reasoning valid?

The *Shaoyin Chapter* states: "In Shaoyin disease, with a faint and thin pulse and only a desire to sleep, this is because Yin governs stillness." The commentary notes: "This indicates the pathogenic factor has transmitted deeply into the interior." In cases like this, there is no text describing initial cold extremities. Presumably, mistaking it for a Heat syndrome makes the theory of "transmission to the interior" unsurprising.

The *Jueyin Chapter* states: "In cold damage, cold extremities last four days, fever lasts three days, then cold extremities return for five days; the disease progresses because Cold is predominant and Heat is scarce, causing Yang Qi to retreat, thus indicating a ominous prognosis." The initial four days of cold extremities indicate Cold pathogenic factors directly invading Jueyin, with Yin excess. The subsequent three days of fever represent an attempt by Yang Qi to recover, not a transformation into a transmitting Heat syndrome. The return of cold extremities for five days signifies Yin overcoming Yang, preventing Yang recovery, hence stating the disease progresses. However, the commentary claims: "After four days of cold extremities and three days of fever, by the seventh day, the transmission cycle should complete and healing should occur. If not healed and cold extremities return, it constitutes another round of transmission, implying transmission again from Taiyang to the interior." When Yang meridians are affected, they must stagnate and transform into Heat; how could cold extremities appear first? The *Ling Shu* states: "Pathogenic factors attacking humans may strike Yin meridians or Yang meridians," questioning why it must necessarily start from Taiyang. Due to confusion between Cold and Heat and ignorance of the disease's beginning and end, even in Jueyin syndromes, errors regarding transmission are understandable.

Regarding the *Bian Mai Pian* (Chapter on Pulse Differentiation): "If the pulse is deep and slow, the patient cannot eat, feels heavy-bodied, and the stool is paradoxically hard, it is named Yin Knot (Yin Jie), expected to worsen on the fourteenth day." The commentary explains: "Deep and slow pulses indicate Yin Knot; inability to eat and heaviness indicate Yin syndromes. When Yin diseases present with Yin pulses, purgatives should be used. Now, hard stool indicates Yin Qi knotting, excluding Yang Qi interference, hence named Yin Knot." Cheng Wuji recognized this Cold syndrome as pure Yin, yet explained it via multiple rounds of transmission. If Yin Qi is firmly knotted internally, can this internal knotting transmit outward to the exterior? It is impossible. The *Bu Ke Xia Bian* states: "Without Yang, with strong Yin and hard stool, there must be undigested food in stools and abdominal fullness; this is the Cold syndrome of Yin Knot." Cheng Wuji also commented: "Strong Yin implies much Cold; Yin Knot is a Interior-Cold syndrome, where would transmission come from?" Ultimately, this stems from not knowing that cold damage includes Cold syndromes directly entering the Three Yin meridians, and failing to recognize that Cold pathogens differ significantly from Heat diseases. His intent conflates mid-Cold with inevitable transmission. Thus, even recognizing that excessive Cold causes initial cold extremities, he generally attributes it to transmission from the exterior. The commentaries on the Three Yin meridians are rife with errors. Why do those establishing doctrines act thus? Learners must discern what to accept and reject to achieve the way of befriending the ancients.