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(When there are any abnormal changes in the pulse, palpation is required. A choppy (Se) pulse indicates an excess of Yang Qi, manifesting as body heat and absence of sweating; a slippery (Hua)... ) Predecessors often read these three sentences together, which seems inconsistent between pulse signs and symptoms, and the subsequent "Zhu Guo Zhe" (those with various abnormalities) appears abrupt and lacks context. I consider the first two sentences as one paragraph, and the following five characters should be connected to the subsequent "Zhu Guo Zhe" for reading. The meaning refers to the variations in pulse slipperiness/choppiness and cold/heat. This meaning aligns with what is stated in *Tong Ping Xu Shi Lun* (Treatise on Communicating Excess and Deficiency): regarding purulent bloody or white mucous stools, if accompanied by body heat, prognosis is poor (death); if without body heat, prognosis is good (survival); a choppy pulse indicates poor prognosis, while a slippery pulse indicates good prognosis. Predecessors did not thoroughly analyze the first two sentences.

The movement of Qi within the Zang organs is like the release of a bow or crossbow. If there is disease in the interior pulses, the initial site of Qi emission will be obstructed by Yin pathogens, causing the pulse response to the finger to be necessarily soft and weak. Now, the pulse is rapid and hurried (Cu), beating slippery and dynamic, indicating that Qi has surged to the exterior. However, due to obstruction in the exterior pulses preventing smooth flow, this image of turbulent abundance arises, occasionally interspersed with a single weak and intermittent (Dai) pulse. "Shu" (rapid) is pronounced like "Cu" (hurried), not "Suo"; the old reading as a departing tone is incorrect. The original meaning of "Dai" (intermittent) is weakness, as detailed in *Ping Ren Qi Xiang Lun* (Treatise on the Pulse Images of Healthy People). Later scholars specifically interpreted it as "stopping," which is an error resulting from not studying the *Nei Jing*.

Under the formula for Bei Ji Wan (Emergency Rescue Pill) in *Jin Gui Yao Lue*, there is a statement: "If the jaw is locked, teeth must be pried open to administer the medicine." Later medical texts state that when the jaw is locked and medicine cannot be taken, one tooth should be removed to administer the medicine, likely deriving its meaning from this. Actually, the intent in *Jin Gui Yao Lue* was not to remove a tooth, but simply to pry the mouth open! The roots of the teeth connect upward to the brain and internally correspond to the Heart; striking the teeth causes pain penetrating the heart and brain. Jaw locking (Kou Jin) is originally caused by the closure of Heart Qi. If pain Qi is further allowed to enter the Heart, would it not lead to rapid death?

These few words, though lacking profound meaning, distinguish between newly contracted diseases and latent qi diseases. Predecessors debated this endlessly, yet readers never felt enlightened because their discussions were empty talk detached from reality. Using things they had never seen and which undoubtedly do not exist in the world, yet speaking boldly without shame and forcing themselves to act as experts, what is the purpose? Carefully examining the tone, the terms "Yin" and "Yang" refer to the locations of Exterior and Interior, not to the transformations of Wind-Cold or Wind-Heat pathogens. Why? The intent is specifically to differentiate that Shang Han (Cold Damage) has these two pathways, not to differentiate between Shang Han and Wen Bing (Warm Diseases). For those who contract Wind-Cold and fall ill immediately, it is always due to fever, starting with aversion to cold. There are no cases of only aversion to cold without fever. Even if the tips of the nails are slightly cold initially, it is only for a moment; upon clinical examination, fever must already be present. How can this be called "no heat" or "not yet febrile"? Only in latent qi diseases, triggered by seasonal qi, might one see aversion to cold in the morning and fever at night, or aversion to cold at night and fever in the morning, or even delayed beyond a day. Because Cold pathogens lie latent inside, when Yang Qi should rise in early Spring, the pathogen blocks its path. The two qi struggle, Ying and Wei fail to circulate smoothly, leading to aversion to cold. Only when interior Qi vigorously reaches the exterior does fever appear. Therefore, when fever and aversion to cold appear simultaneously, it is referred to as "already febrile." This is a newly contracted Wind-Cold disease originating in the Exterior, hence called "Fa Yu Yang" (Emanating from Yang). When there is no fever but aversion to cold, followed by fever after a long time, this is the syndrome referred to as "not yet febrile." This is latent pathogen moving internally, originating in the Interior, hence called "Fa Yu Yin" (Emanating from Yin).

For latent qi diseases originating in the Interior, there are two pathways: Cold and Heat. Heat syndromes occur when Cold pathogens enter the Interior, become stagnant, and transform into Heat. If a person's True Yin is abundant, even if Cold lies latent for a long time, it cannot transform into Heat. If True Yin is insufficient, Deficient Yang becomes hyperactive and dry, leading to diseases such as Chun Wen (Spring Warmth) or Feng Wen (Wind Warmth). These all do not present with immediate fever upon onset, and their treatment methods differ significantly in terms of Cold/Heat and Excess/Deficiency. Zhang Zhongjing here specifically refers to latent Cold diseases. Recent scholars such as Ye Tianshi, Xue Shengbai, and Wang Mengying only knew of latent Warm diseases and were unaware of latent Cold diseases. They speculated on principles without verifying them against actual cases. The case of sweating mentioned by Wang Youchun is indeed a latent Cold disease, detailed in Volume 4 under Treatment Categories.

The two instances of the character "Yu" (recovery/improvement) are one-sided statements. If recovery does not occur by the expected time, the condition becomes untreatable. As stated in *Bian Mai* (Differentiating Pulses): "For diseases in the Exterior, the pulse should be Floating and Large; now it is instead Deep and Slow, so we know recovery is imminent. For diseases in the Interior, the pulse should be Deep and Fine; now it is instead Floating and Large, so we know recovery is imminent." *Qian Jin Fang* cites this and adds: "If it does not improve, death is certain, because the pulse does not correspond to the disease." This is the same principle. "Yu" does not mean complete cure, but rather that the pathogen has reached its limit, cannot advance further, and can gradually recede. Regarding the numbers "Six" and "Seven," predecessors saw the text mention Yang number and Yin number and read them offhand without deep investigation. I believe this refers to the layers of the human body. Liu Hejian said: From the Great Void to the Yellow Springs, Heaven and Earth have six levels; from head to foot, the human body has six levels; and between the chest and abdomen, from Lung to Kidney, there are also six levels. Thus, the Exterior-Interior of the human body form clearly divides into six parts. Therefore, a disease emanating from Yin travels from Interior to Exterior, reaching the extreme Exterior on the sixth day, where the pathogen dissipates. A disease emanating from Yang travels from Exterior to Interior, reaching the extreme Interior on the sixth day. Held by the Righteous Qi in the Interior, it cannot stay long; after passing one day, the pathogen dissipates through the San Jiao. Thus, Yang diseases last one day longer than Yin diseases. The original text stating Yang number seven and Yin number six means that pathogens in the Interior must reach the sixth layer to decline, and pathogens in the Exterior must reach the seventh layer to decline. Otherwise, among Yin-Yang numbers, four, five, eight, and nine are all possible, and five and six particularly align with the number of Zang-Fu organs. Why specifically choose six and seven?