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(Su Wen, Chapter 6: Yuan Zheng Ji Da Lun)
The Yellow Emperor asked: "If a pregnant woman is ill and requires treatment with toxic or harsh medicines, what will be the outcome?"
Qibo replied: "If there is a specific pathogen (Gu), neither the mother nor the fetus will be harmed."
(Note: 'Zhong shen' refers to pregnancy. 'Du zhi' refers to the use of harsh and potent medicines. 'Gu' refers to the causes mentioned below, such as large accumulations and masses. When there is such a cause, the corresponding medicine is used. This is known as 'when there is disease, the disease bears the effect of the medicine.' Therefore, a pregnant woman can remain unharmed, and the fetal qi will also remain unharmed. 'Yun' means injury. 'Zhong' is pronounced in the level tone; 'Yun' is pronounced 'yun'.)
The Yellow Emperor said: "I wish to hear the reason behind this. What does it mean specifically?"
Qibo replied: "For large accumulations and masses within the body, harsh medicines may be used to attack them, but treatment should cease when the condition has improved by more than half. Overuse leads to death."
(Note: Although the body is pregnant, if there are large accumulations and masses, only toxic medicines can attack them, and attacking them causes no harm, so they may be used. However, one should only aim to reduce the pathology by more than half and then stop the medication, as stated in the previous section: 'When using highly toxic medicines to treat disease, remove six-tenths of the pathology.' If overused, the disease may not be fully cured while the fetal qi is injured, often leading to death.)

(Su Wen, Chapter 7: Yu Ban Lun Yao)
The Yellow Emperor asked: "I have heard that 'Kui Du' (measuring and estimating) and 'Qi Heng' (distinguishing the abnormal) refer to different things. How should they be applied?"
(Note: 'Kui Du' means to estimate or measure. 'Qi Heng' means abnormal. The references differ; some speak of diseases, some of pulse and color, some of Zang-Fu organs, some of Yin and Yang. See the chapter 'Qi Heng Hui Tong' for details. 'Du' is pronounced in the entering tone.)
Qibo answered: "'Kui Du' is measuring the depth and superficiality of the disease. 'Qi Heng' discusses abnormal diseases."
(Note: 'Qi bing' refers to abnormal diseases. Diseases presenting abnormally are not easily understood without detailed estimation of their depth and superficiality.)
"Please allow me to explain the highest principles of medicine. Regarding the changes in the five colors and the variations in pulses, applying Kui Du and Qi Heng, the Dao lies in one principle."
(Note: The meaning of 'Zhi Shu' (highest numbers/principles) is broad. Chapters such as Liu Jie Zang Xiang, Tian Yuan Ji, Zhi Yao Yao, Liu Wei Zhi, Wu Yun Ying, and Liu Yuan Zheng Ji all discuss its meaning. Generally, the Dao of Heaven and Humanity involves Qi giving rise to 'Zhi', and 'Zhi' giving rise to 'Shu'. Human five colors and five pulses all arrive following Qi. Thus, their excess or deficiency all contain 'Zhi Shu'. Knowing the Zhi Shu of Heaven and Earth allows one to know the Zhi Shu of humans. Although the variations in color and pulse regarding Qi Heng are numerous, their Dao is one. 'One' refers to what is mentioned below: 'Shen' (Spirit).)
"The Shen turns and rotates without reversing; if it reverses, it cannot rotate, and thus loses its opportunity/mechanism."
(Note: 'Shen' refers to the changes of Yin and Yang. The I Ching says: 'He who knows the Dao of change, surely knows the work of Shen.' 'Zhuan' means continuous operation. 'Hui' means reversal and evil. The function of Shen Ji (Spirit Mechanism) circulates infinitely. Thus, in Heaven and in humans, nothing relies on it less to accomplish the work of generation and nourishment; all is 'Shen Zhuan Bu Hui'. If it reverses and does not rotate, the Zhi Shu becomes reversed, and the mechanism of life is lost. Hence it is said: 'When Shen departs, the mechanism ceases,' and again, 'Those who lose Shen perish.')
"The essence of Zhi Shu is close and subtle."
(Note: 'Zhi Shu' is the mechanism of Shen. The essence lies in the mechanism, and the mechanism lies in Shen. The Dao of Shen Ji is seamless, extremely refined and subtle, applicable everywhere, hence described as 'close and subtle'.)
"It is inscribed on jade tablets and named 'He Yu Ji'."
(Note: These sentences appear in 'Yu Ji Zhen Zang Lun'. See Pulse and Color Category, Part 10 for details.)
"When facial colors appear in the upper, lower, left, and right positions, each corresponds to a critical location."
(Note: The Shen mechanism of Heaven manifests in climate; the Shen mechanism of humans manifests in pulse and color. All these—upper, lower, left, right, and the subsequent mentions of depth, reversal/compliance, and days—are the essentials of color and pulse Zhi Shu and must not be overlooked. The meaning of color and pulse should still be cross-referenced with Pulse and Color Categories, Parts 32 and 33.)
"If the color appears superficial, it is treated with Tang Ye (grain decoctions), and recovery occurs within ten days."
(Note: Superficial color indicates mild disease, so it can be treated with Tang Ye, and recovery is rapid. 'Tang Ye' refers to decoctions made from grains, representing a method of nourishment, not the herbal decoctions of later generations. See the next chapter for meaning.)
"If the color appears deep, it must be treated with Qi (formulas/prescriptions), and recovery occurs within twenty-one days."
(Note: Deep color indicates deep disease, so it must be treated with Qi (prescriptions), and recovery is slower. 'Qi' is the same as 'Ji', referring to medicinal formulas. 'Tang Ye Lao Li Lun' states: 'Must use Qi and poisonous drugs to attack the interior.' See later for meaning.)
"If the color appears deeply dark, it is treated with Lao Jiu (medicated wine), and recovery occurs within one hundred days."
(Note: Deeply dark color indicates severe disease, so it must be treated with Lao Jiu. 'Lao Jiu' is medicated wine, such as Ji Shi Li mentioned in 'Fu Zhong Lun'.)
"If the complexion is dull and the face is emaciated, it is untreatable, and life ends at the completion of one hundred days."
(Note: Dull color and facial emaciation indicate that Shen Qi has departed, so it is untreatable. At the end of one hundred days, the season changes and Qi transforms, and the Zhi Shu is exhausted. The previous section discussed curing the disease; this section discusses losing life. Do not confuse them.)
"Pulse shortness and Qi exhaustion lead to death."
(Note: Short pulse and exhausted Qi indicate deficiency of Middle Qi and collapse of Yang, hence death.)
"Wen Bing (Warm Disease) with extreme deficiency leads to death."
(Note: In Warm Disease, pathogens are abundant while Zheng Qi (Righteous Qi) is extremely deficient. Since Zheng Qi cannot overcome the pathogens, death ensues.)
"Colors appearing in the upper, lower, left, and right correspond to key locations. Upward movement is Ni (Reversal/Adverse); downward movement is Cong (Compliance/Favorable)."
(Note: 'Yao' refers to the key of Reversal/Compliance. 'Se Se Pian' states: 'When color moves upward, the disease worsens; when color moves downward like dispersing clouds, the disease resolves.' Thus, upward is Ni, downward is Cong. See Pulse and Color Category, Part 32 for details.)
"For women, the right side is Ni (Reversal); the left side is Cong (Compliance). For men, the left side is Ni (Reversal); the right side is Cong (Compliance)."
(Note: Women belong to Yin, and the right side also belongs to Yin. Color on the right indicates severe Yin disease, so for women, the right is Ni. Men belong to Yang, and the left also belongs to Yang. Color on the left indicates severe Yang disease, so for men, the left is Ni. Although this speaks of color, the Reversal/Compliance of disease follows the same logic.)
"Changes resulting in Chong Yang (Double Yang) or Chong Yin (Double Yin) lead to death."
(Note: 'Yi' means change. If a man shifts from compliance on the right to reversal on the left, he suffers Yang disease as a Yang person, which is Chong Yang. If a woman shifts from compliance on the left to reversal on the right, she suffers Yin disease as a Yin person, which is Chong Yin. Chong Yang and Chong Yin refer to Yin-Yang bias/excess. Bias leads to extreme depletion, hence death ensues.)
"When Yin and Yang act contrary to nature, treatment lies in weighing and balancing through mutual restriction."
(Note: 'Fan Zuo' refers to acting against compliance as described in 'Si Qi Tiao Shen Da Lun'; acting against compliance generates disease. Treatment lies in weighing severity and restricting it to achieve balance, like a steelyard. 'Zuo' was erroneously printed as 'Ta' in old texts; 'Yin Yang Ying Xiang Da Lun' states 'Yin Yang Fan Zuo', which is correct. We now adopt this correction.)
"This concerns Qi Heng matters and Kui Du matters."
(Note: This continues the discussion on Yin-Yang acting contrary, which is a Qi Heng matter. Weighing and restricting is a Kui Du matter.)
"Pulses that beat forcefully, accompanied by Bi syndrome, inability to walk, and alternating cold and heat."
(Note: The above discussed abnormal colors; the following discusses abnormal pulses. 'Bo Mai' (Beating Pulse) strikes the fingers, indicating excess pathogens and deficient Zheng Qi, with chaotic interaction of Yin and Yang. Hence it presents as Bi syndrome, inability to walk, or alternating cold and heat. 'Bi' refers to stubborn Bi syndrome. 'Bi' (character variant) refers to inability to walk. Pronounced 'bi'.)
"A solitary pulse indicates consumption of Qi; a deficient pulse with diarrhea indicates loss of Blood."
(Note: 'Pulse Gu' (Solitary) refers to isolated Yin or isolated Yang. Isolated Yang is extremely surging and large, causing Yin Qi to consume. Isolated Yin is extremely weak and faint, causing Yang Qi to consume. Thus, solitary pulse indicates consumption of Qi. A deficient pulse with diarrhea necessarily leads to Yin loss; Yin loss leads to Blood deficiency. Thus, deficiency with diarrhea indicates loss of Blood.)
"Solitude is Ni (Reversal/Adverse); Deficiency is Cong (Compliance/Favorable)."
(Note: 'Gu' (Solitude) means extreme depletion. Depletion cannot regenerate, hence it is Ni. 'Xu' (Deficiency) means insufficiency. Insufficiency can still be supplemented, hence it is called Cong.)
"To practice the method of Qi Heng, begin with Tai Yin."
(Note: The Lung is the gathering place of all pulses. Therefore, distinguishing pulse variations of Qi Heng should begin with Tai Yin. Tai Yin refers to the Qi Kou of Hand Tai Yin.)
"Acting against what one cannot overcome (Ke Wo) is Ni (Reversal/Adverse), leading to death."
(Note: 'Xing Suo Bu Sheng' refers to what controls me, e.g., Wood encountering Metal, Metal encountering Fire.)
"Acting upon what one overcomes (Wo Ke) is Cong (Compliance/Favorable), leading to survival."
(Note: 'Xing Suo Sheng' refers to what I control, e.g., Wood encountering Earth, Earth encountering Water.)
"The Eight Winds follow the victories of the Four Seasons, cycling endlessly."
(Note: The arrival of the Eight Winds follows the victories of the Four Seasons. The Zhi Shu is constant, cycling endlessly. This is the command of following normalcy.)
"If one acts contrary even once, it can no longer be counted. The essentials of the Treatise are concluded."
(Note: If the seasonal commands become abnormal and act contrary even once, this is 'reversing without rotating,' causing Zhi Shu to become chaotic and incalculable. 'Guo' means error. It metaphorically illustrates that human color and pulse, once out of harmony, result in abnormal Qi Heng and myriad transformations, which also cannot be calculated by standard numbers. This is the essence of the Heaven-Human Zhi Shu theory, lying between Reversal and Compliance. Observing its Shen completes the discussion.)