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In cases of jaundice, fever often occurs in the late afternoon because the Yangming channel is at its peak. ("Bu" is written as "bu" in *Shuowen Jiezi*, meaning mealtime when the sun reaches the Shen hour. Zhang Zhongjing stated that Yangming qi is prosperous during the Shen, You, and Xu hours.) The heat of jaundice follows this rhythm to manifest, thus making it a common pattern for jaundice. Since the pathology is located in the middle and upper jiao with no disease in the lower part, the pathogenic factor disperses without rebelling upward. Generally, qi located in the middle can move up or down; if located in the upper part, it must sink; if located in the lower part, it must rebel upward. In female labor jaundice (Nulao Dan), heat is firmly consolidated in the lower part and cannot drain downward, causing frequent upward rebellion. Being closer to the Spleen and farther from the Lung, it only rebels against the middle (Spleen/Stomach) and cannot rebel against the upper (Lungs/Heart). By late afternoon, the middle is full and Spleen qi is prosperous; the jaundice heat rebelling against the middle takes advantage of this momentum to rebel further upward, reaching the Lungs where it peaks. Therefore, this condition is explained by analogy to lung deficiency causing aversion to cold. Aversion to cold is still a Lung disease, not a Kidney disease; this is the key to differentiating symptoms. The meaning of blackness on the forehead is similar. Essentially, the heat of female labor jaundice rebelling into the Zang organs borrows the pathway through the Spleen and Stomach to reach the Lungs; when rebelling into the channels, it borrows the pathway through the large abdomen to reach the forehead. The forehead is the area governed by the Heart. When the Kidneys are diseased, the cheekbones and face turn black; this is what is meant. I pondered this principle for thirty years without success until I accidentally understood it in the summer of the Guisi year.

The first chapter of *Mai Jing* (Pulse Classic) explains pulse names, mentioning "Yin Zhi" (Hidden Finger/Pulse) twice. I once asked old physicians about this, but none could answer. After years of clinical experience, I finally grasped its true meaning. "Yin" is the opposite of "Yang". Wherever the text mentions "Yin Zhi" under deep pressure, it means that the pulsation of the pulse qi, when pressed by the finger, cannot expand or manifest vigorously, appearing hidden; hence it is called "Yin Zhi". Why is it specifically associated with the Excess (Shi) and Deficiency (Xu) pulses? When initially holding an Excess pulse, one only perceives length and largeness, which does not yet constitute Excess; only upon deep pressure, when the long shape remains unchanged and cannot expand, causing the qi to fill the fingers horizontally and present a full sensation, does it become an Excess pulse. Thus, it is described as "Yin Zhi Ran" (hidden yet full). *Guangya* states: "Man, full," which corresponds to this. When initially holding a Deficiency pulse, one only perceives softness and largeness, which does not yet constitute Deficiency; only upon deep pressure, when the large shape remains unchanged and cannot expand, causing the qi to flow sideways beneath the fingers and present a hollow (Kou) sensation, does it become a Deficiency pulse. Thus, it is described as "Yin Zhi Huo Huo Ran Kong" (hidden yet hollowly empty). *Yupian* states: "Huo, empty," which corresponds to this. The true nature of both Excess and Deficiency pulses is revealed only upon deep pressure; therefore, only these two pulses mention "Yin Zhi." The subtlety of the ancients' language is beyond the comprehension of those with shallow learning.