（素问六元正纪大论）
黄帝问曰∶妇人重身，毒之何如？岐伯曰∶有故无殒，亦无殒也。（重身，孕妇也。毒之，谓峻利药也。故，如下文
大积大聚之故，有是故而用是药，所谓有病则病受之，故孕妇可以无殒，而胎气亦无殒也。殒，伤也。重，平声，殒音
允。）帝曰∶愿闻其故何谓也？岐伯曰∶大积大聚，其可犯也，衰其大半而止，过者死。（身虽孕而有大积大聚，非用毒
药不能攻，攻亦无害，故可犯也。然但宜衰其大半，盒饭止药，如上编云大毒治病、十去其六者是也。若或过用，则病
未必尽而胎已受伤，多致死矣。）
（素问玉版论要篇 全）
黄帝问曰∶余闻揆度奇恒，所指不同，用之奈何？（揆度，揣度也。奇恒，异常也。所指不同，有言疾病者，有言
脉色者，有言脏腑者，有言阴阳者，详见奇恒会通。度，入声。）岐伯对曰∶揆度者，度病之浅深也。奇恒者，言奇病也。
（奇病，异常之病也。病而异常，非揣度浅深之详，不易知也。）请言道之至数，五色脉变，揆度奇恒，道在于一。（至
数之义，所包者广，如六节藏象、天元纪、至真要、六微旨、五营运、六元正纪等论皆言其义。盖天人之道，有气则有
至，有至则有数。人之五色五脉，无非随气以至，故其太过不及，亦皆有至数存焉。能知天地之至数，即可知人之至数。
色脉奇恒，其变虽多，其道则一。一者，如下文所谓神而已矣。）神转不回，回则不转，乃失其机。（神者，阴阳之变化
也。易曰∶知变化之道者，其知神之所为乎。转，营运不息也。回，逆而邪也。神机之用，循环无穷，故在天在人，无
不赖之以成化育之功者，皆神转不回也。设其回而不转，则至数逆、生机失矣，故曰神去则机息，又曰失神者亡也。）至
数之要，迫近以微，（至数，即神之机也。要在乎机，机在乎神，神机之道，纤毫无间，至精至微，无往不切，故曰迫近
以微。）着之玉版，命曰合玉机。玉机真藏论有此数句，详脉色类十。）容色见上下左右，各在其要。（天之神机，见于气
候；人之神机，见于脉色。凡此上下左右及下文浅深逆从日数之类，皆色脉至数之要，不可不察也。色脉之义，仍当与
脉色类三十二、三等章互考。）其色见浅者，汤液主治，十日已。（色浅则病微，故可以汤液主治而愈亦速也。汤液者，
五谷之汤液，盖调养之道，非后世汤药之谓，义见下章。）其见深者，必齐主治，二十一日已。（色深则病深，故当以齐
主治而愈稍迟。齐，剂同，药剂也。汤液醪醴论曰∶必齐毒药攻其中。义见后。）其见大深者，醪酒主治，百日已。（色
大深者病尤甚，故必以醪酒主治。醪酒，药酒也，如腹中论鸡矢醴之类。）色夭面脱，不治，百日尽已。（色夭面脱者神
气已去，故不可治，百日尽则时更气易，至数尽而已。上节言病已，此言命已也，不可混看。）脉短气绝死，（脉短气绝
者，中虚阳脱也，故死。）病温虚甚死。（病温邪有余，虚甚正不足，正不胜邪故死。）色见上下左右，各在其要，上为逆，
下为从。（要，即逆从之要也。五色篇曰∶其色上行者病益甚，其色下行如云彻散者病方已。故上为逆，下为从。义详脉
色类三十二。）女子右为逆，左为从；男子左为逆，右为从。（女为阴，右亦为阴，色在右则阴病甚矣，故女以右为逆。
男为阳，左亦为阳，色在左则阳病甚矣，故男以左为逆。此虽以色为言，而病之逆从亦犹是也。）易，重阳死，重阴死。
（易，变易也。男以右为从而易于左，则阳人阳病，是重阳也。女以左为从而易于右，则阴人阴病，是重阴也。重阳重
阴者，阴阳偏胜也。有偏胜则有偏绝，故不免于死矣。）阴阳反作，治在权衡相夺，（反作，如四气调神论所谓反顺为逆
也，逆则病生矣。治在权衡相夺，谓度其轻重而夺之使平，犹权衡也。作，旧作他，误也，阴阳应象大论曰阴阳反作者
是，今改从之。）奇恒事也，揆度事也。（此承上文而言阴阳反作者，即奇恒事也。权衡相夺者，即揆度事也。）搏脉痹 ，
寒热之交。（上文言奇恒之色，此下言奇恒之脉。搏脉者，搏击于手也，为邪盛正衰、阴阳乘乱之脉，故为痹为 ，为或
寒或热之交也。痹，顽痹也。 ，足不能行也。 音碧。）脉孤为消气，虚泄为夺血。（脉孤者，孤阴孤阳也。孤阳者洪
大之极，阴气必消，孤阴者微弱之甚，阳气必消，故脉孤为消气也。脉虚兼泄者必亡其阴，阴亡则血虚，故虚泄为夺血
也。）孤为逆，虚为从。（孤者偏绝之谓，绝者不可复生，故为逆。虚者不足之谓，不足者犹可补，故曰从。）行奇恒之法，
以太阴始。（肺为百脉之朝会，故脉变奇恒之辨，当以太阴始。太阴者，手太阴之气口也。）行所不胜曰逆，逆则死；（行
所不胜，克我者也，如以木见金、以金见火之类是也。）行所胜曰从，从则活。（行所胜，我克者也，如以木见土、以土
见水之类是也。）八风四时之胜，终而复始，（八风之至，随四时之胜，至数有常，则终而复始。此顺常之令也。）逆行一
过，不复可数，论要毕矣。（设或气令失常，逆行一过，是为回则不转，而至数紊乱，无复可以数计矣。过，失也。喻言
人之色脉，一有失调，则奇恒反作，变态百出，亦不可以常数计也。此则天人至数之论要，在逆从之间，察其神而毕矣。）
（《素问·六元正纪大论》）
黄帝问道：妇女怀孕时，如果患有疾病需要用峻烈药物治疗，情况会怎样？岐伯回答说：如果有确切的病邪存在，使用峻烈药物不会伤害母体，也不会伤害胎儿。（重身，指孕妇。毒之，指使用药性峻猛利落的药物。故，指下文所说的大积大聚等病因。有这种病因就使用相应的药物，所谓有病则病邪承受药力，所以孕妇可以不受伤害，胎气也不会受损。殒，意为损伤。重，读平声；殒，音允。）黄帝说：我想听听其中的道理，这具体是什么意思呢？岐伯回答说：对于体内有大积聚的疾病，可以使用峻烈药物攻伐，但病情消退大半时就应停药，如果用药过度会导致死亡。（身体虽然怀孕但有大的积聚，非用毒药不能攻除，攻除也无害处，所以可以使用。然而只应当使病势衰退大半，就应当停止服药，如前编所述“用大毒治病，去其六分”的道理一样。如果用药过量，那么病未必能完全去除而胎气已经受伤，大多会导致死亡。）
（《素问·玉版论要篇》）
黄帝问道：我听说揆度（揣测衡量）和奇恒（辨别异常）所指的内容不同，应用它们的方法是怎样的？（揆度，意为揣测衡量。奇恒，意为异常。所指不同，有的指疾病，有的指脉色，有的指脏腑，有的指阴阳，详见《奇恒会通》章。度，读入声。）岐伯回答说：揆度，是度量疾病的深浅程度。奇恒，是论述异常的疾病。（奇病，即异常的疾病。疾病表现异常，如果不详细揣测衡量其深浅，是不容易知晓的。）请让我阐述医学的最高法则，五色的变化、脉象的变化，运用揆度和奇恒的理论，其根本道理在于一个“神”字。（至数的含义，包含很广，如《六节藏象论》、《天元纪大论》、《至真要大论》、《六微旨大论》、《五运行大论》、《六元正纪大论》等篇章都阐述了这一意义。大概天人的道理，有气就有至，有至就有数。人的五色和五脉，无不随着气而至，所以它们的太过或不及，也都存有至数。能够了解天地的至数，就可以了解人体的至数。色脉的奇恒变化虽然多，但其道则一。一，就是下文所说的“神”罢了。）神机运转不息而不回逆，如果回逆就不能运转，这样就失去了生机。（神，指阴阳的变化。《易经》说：懂得变化之道的人，大概就知道神的作用了。转，指营运不息。回，指逆乱邪气。神机的作用，循环无穷，所以在天和在人，无不依赖它来完成化育之功，都是神转不回。假如回逆而不转，那么至数就会逆乱，生机就会丧失，所以说“神去则机息”，又说“失神者亡”。）至数的关键，迫近而精微，（至数，就是神的机巧。关键在于机，机在于神，神机的道理，纤毫无间，极其精微，无往不切近，所以说迫近以微。）记载在玉版上，命名为《合玉机》。（《玉机真脏论》中有这几句话，详见脉色类第十篇。）面色出现在上下左右各个部位，各自对应着关键的病位。（天的神机，显现于气候；人的神机，显现于脉色。凡是这些上下左右及下文提到的深浅、逆从、日数之类，都是色脉至数的关键，不可不仔细考察。色脉的意义，仍应当与脉色类第三十二、第三十三等章节互相参考。）面色显现浅表的，用汤液主治，十天左右痊愈。（色浅说明病轻，所以可以用汤液主治，而且痊愈也迅速。汤液，指五谷熬制的汤液，大概是调养的方法，不是后世的汤药，意义见下章。）面色显现深沉的，必须用齐（剂）主治，二十一天左右痊愈。（色深说明病深，所以应当用药剂主治，而且痊愈稍慢。齐，同剂，指药剂。《汤液醪醴论》说：必须用齐毒药攻治其中。意义见后。）面色显现特别深沉的，用醪酒主治，一百天左右痊愈。（色特别深的病尤其严重，所以必须用醪酒主治。醪酒，即药酒，如《腹中论》中的鸡矢醴之类。）面色枯槁、面部肌肉脱陷的，无法治疗，到一百天结束时生命也就终结了。（色夭面脱说明神气已去，所以不可治，百日尽则时令更替、气机变换，至数耗尽而已。上段讲病愈，这段讲命终，不可混淆看待。）脉短促、气息断绝的会死亡，（脉短气绝是中气虚衰、阳气外脱，所以死。）患温病且正气极度虚弱的会死亡。（患温病邪气有余，正气极度虚弱，正气不胜邪气，所以死。）面色出现在上下左右，各自对应关键病位，上行者为逆证，下行者为顺证。（要，即逆从的关键。《五色篇》说：面色向上行的病加重，面色向下行如云雾消散的，病才痊愈。所以上行为逆，下行为从。意义详脉色类第三十二篇。）女子右侧为逆证，左侧为顺证；男子左侧为逆证，右侧为顺证。（女属阴，右亦属阴，面色在右则阴病严重，所以女子以右为逆。男属阳，左亦属阳，面色在左则阳病严重，所以男子以左为逆。这里虽然讲的是面色，但病的逆从也是同样的道理。）病情发生变易，出现重阳或重阴的会死亡。（易，指变易。男子以右为从而变易到左，则是阳人患阳病，这是重阳。女子以左为从而变易到右，则是阴人患阴病，这是重阴。重阳重阴，是指阴阳偏胜。有偏胜就有偏绝，所以不免于死亡。）阴阳反常作乱，治疗在于权衡轻重、相互制约，（反作，如《四气调神大论》所说的违背顺境而为逆，逆则生病。治疗在于权衡轻重并加以制约使其平衡，就像秤锤一样。作，旧本作“他”，是错误的，《阴阳应象大论》说“阴阳反作”是正确的，现在改正依从它。）这是奇恒的事情，也是揆度的事情。（这是承接上文所说的阴阳反常，就是奇恒之事。权衡制约，就是揆度之事。）脉搏搏击有力，伴有痹证或足不能行，以及寒热交替发作。（上文讲奇恒的面色，下文讲奇恒的脉象。搏脉，指脉搏搏击手指，是邪盛正衰、阴阳乘乱之脉，所以表现为痹证、足不能行，或者寒热交替。痹，指顽痹。 ，指足不能行走。 音碧。）脉象孤独无根是消气，脉虚兼泄是夺血。（脉孤，指孤阴或孤阳。孤阳表现为洪大至极，阴气必然消亡；孤阴表现为微弱至极，阳气必然消亡，所以脉孤是消气。脉虚兼有泄泻，必然亡阴，阴亡则血虚，所以虚泄是夺血。）脉孤为逆证，脉虚为顺证。（孤，指偏绝。绝者不可再生，所以为逆。虚，指不足。不足者还可以补益，所以称为从。）施行奇恒之法，从太阴开始。（肺为百脉朝会之处，所以辨别脉象变化的奇恒，应当从太阴开始。太阴，指手太阴之气口。）行所不胜（克我者）为逆，逆则死；（行所不胜，即克我者，如木见金、金见火之类。）行所胜（我克者）为从，从则活。（行所胜，即我克者，如木见土、土见水之类。）八风随四时胜复变化，循环往复，（八风的到来，随着四时的胜复，至数有常，所以终而复始。这是顺应常理的命令。）如果逆行一次失误，就不再可计数，论述的要领到此完毕了。（假如气令失常，逆行一次，这就是回则不转，导致至数紊乱，不再可以用常数计算了。过，指失误。比喻人的色脉，一旦失调，则奇恒反常，变态百出，也不可以用常数计算了。这正是天人至数的要领，在于逆从之间，观察其神机即可完备。）
(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.)