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Huangdi Neijing · The Yellow Emperor’s Inner Canon
Suwen 72 · Methods of Needling
Read in English. Switch to Original for word notes, or select text to ask a question.
The New Collation notes: “This chapter was already lost before Wang Bing.”
Suwen, Chapter Seventy-Two: Discourse on Methods of Needling, one of the lost chapters.
The Yellow Emperor asked: “I already know that when ascent and descent cannot advance, the meeting of qi changes and sudden constraint forms. How can living beings be saved beforehand? Can this be turned back?”
Qi Bo bowed his head to the ground, bowed twice and replied: “How illuminating the question! I have heard the master say that after understanding heaven’s origins, one must fully explore needling methods. They can break constraint and support the movement, supplement weakness and preserve the true, drain excess and remove what remains, so that this suffering is dispelled.”
The Emperor said: “I wish to hear it fully.”
Qi Bo said: “When ascent cannot advance, misfortune has its appointed time.”
“When Wood wishes to rise but Tianzhu blocks and suppresses it, constrained Wood must still await its time to break out. The text calls for needling the well point of Foot Jueyin.”
“When Fire wishes to rise but Tianpeng blocks and suppresses it, constrained Fire must still await its time to break out. For sovereign Fire and ministerial Fire alike, the text calls for needling the spring point of the Heart Enclosing Network.”
“When Earth wishes to rise but Tianchong blocks and suppresses it, constrained Earth must still await its time to break out. The text calls for needling the stream point of Foot Taiyin.”
“When Metal wishes to rise but Tianying blocks and suppresses it, constrained Metal must still await its time to break out. The text calls for needling the river point of Hand Taiyin.”
“When Water wishes to rise but Tianrui blocks and suppresses it, constrained Water must still await its time to break out. The text calls for needling the sea point of Foot Shaoyin.”
The Emperor said: “Obstructed ascent can be prepared for. I wish to hear about descent: can it also be prevented beforehand?”
Qi Bo said: “Once ascent is understood, descent must also be comprehended. Both ascent and descent can be treated beforehand.”
“When Wood wishes to descend but Dijing blocks and suppresses it, it descends without entering. Suppression produces an outbreak of constraint. Once dispersed, it can obtain its position. The violent outbreak of constrained descent, like that in heaven’s intervals, awaits its time. If descent fails, constraint can form quickly. In descent, what overcomes it can be checked. The text calls for needling where Hand Taiyin emerges and where Hand Yangming enters.”
The compressed phrase about overcoming is read in the context of the blocking qi, rather than supplied with an unmentioned point name.
“When Fire wishes to descend but Dixuan blocks and suppresses it, it descends without entering. Suppression produces an outbreak of constraint; dispersal makes entry possible. Check what overcomes it, and the constraint can disperse. The text calls for needling where Foot Shaoyin emerges and where Foot Taiyang enters.”
“When Earth wishes to descend but Dicang blocks and suppresses it, it fails to go down. Suppression produces an outbreak of constraint; dispersal allows entry. Check the overcoming influence, and the constraint can disperse. The text calls for needling where Foot Jueyin emerges and where Foot Shaoyang enters.”
“When Metal wishes to descend but Ditong blocks and suppresses it, it fails to go down. Suppression produces an outbreak of constraint; dispersal allows entry. Check the overcoming influence, and the constraint can disperse. The text calls for needling where the Heart Enclosing Network emerges and regulating where Hand Shaoyang enters.”
“When Water wishes to descend but Difu blocks and suppresses it, it fails to go down. Suppression produces an outbreak of constraint; dispersal allows entry. Check its Earth influence, and the constraint can disperse. The text calls for needling where Foot Taiyin emerges and where Foot Yangming enters.”
The Emperor said: “The five movements arrive early or late, and in their ascending, descending, coming and going they encounter supporting and suppressing influences. May I hear the needling methods?”
Qi Bo said: “Their source of transformation should be addressed. In excess, take from it; in insufficiency, support it. For excess, take from it and then suppress its constraint: address the movement’s source of transformation so as to break the constrained qi. For insufficiency, assist and support the movement’s qi to avoid harmful qi exploiting emptiness. The methods of supporting and taking are set out in the Secret Sayings.”
The Yellow Emperor asked: “I now know the essentials of needling for ascent and descent. I wish to hear about the qi governing heaven failing to assume its proper position, so that what governs transformation loses its ordinary rule and the myriad transformations become disordered, causing illness among people. Can this be removed beforehand? Wishing to aid all living beings, I ask to hear the explanation.”
Qi Bo bowed his head to the ground, bowed twice and said: “How comprehensive the question! It concerns the deepest principle. Your sagely compassion seeks to aid all living beings. I shall set out this Way fully, unfolding its hidden subtleties.
“When Taiyang spreads its rule again, Jueyin fails to assume proper government. Its qi is blocked and halted: drain where Foot Jueyin flows.
“When Jueyin spreads its rule again, Shaoyin fails to assume proper government. Its qi is blocked above: needle where the Heart Enclosing Network vessel flows.
“When Shaoyin spreads its rule again, Taiyin fails to assume proper government. Its qi stays above: needle where Foot Taiyin flows.
“When Taiyin spreads its rule again, Shaoyang fails to assume proper government. Its qi is blocked and does not pass: needle where Hand Shaoyang flows.
“When Shaoyang spreads its rule again, Yangming fails to assume proper government. Its qi has not passed upward: needle where Hand Taiyin flows.
“When Yangming spreads its rule again, Taiyang assumes proper government. If it does not assume proper government, its qi is blocked again: needle where Foot Shaoyin flows.”
The final row first states Taiyang’s succession positively and then its failure negatively. Both are retained as displayed rather than silently adding a missing negation.
The Emperor said: “I now understand the essentials of failure to advance into proper government. I wish to hear about failure to withdraw, so that the remaining excess may be checked and no error allowed. Can this be explained?”
Qi Bo said: “When qi remains excessive and spreads its government again, this is called failure to withdraw from its position. It prevents earth’s qi from transforming afterward, and the new qi governing heaven cannot assume its proper government. Thus the old transforming command spreads again as before.
“In Si and Hai years, heaven’s number has a surplus, so Jueyin fails to withdraw. Wind moves above and Wood transformation spreads through heaven: needle where Foot Jueyin enters.
“In Zi and Wu years, heaven’s number has a surplus, so Shaoyin fails to withdraw. Heat moves above and residual Fire transformation spreads through heaven: needle where Hand Jueyin enters.
“In Chou and Wei years, heaven’s number has a surplus, so Taiyin fails to withdraw. Damp moves above and rain transformation spreads through heaven: needle where Foot Taiyin enters.
“In Yin and Shen years, heaven’s number has a surplus, so Shaoyang fails to withdraw. Heat moves above and Fire transformation spreads through heaven: needle where Hand Shaoyang enters.
“In Mao and You years, heaven’s number has a surplus, so Yangming fails to withdraw. Metal moves above and dryness transformation spreads through heaven: needle where Hand Taiyin enters.
“In Chen and Xu years, heaven’s number has a surplus, so Taiyang fails to withdraw. Cold moves above and icy Water transformation spreads through heaven: needle where Foot Shaoyin enters.
“Thus the contrary qi of heaven and earth transforms into illness among people. By needling according to the method, the text holds that illness can be settled beforehand.”
The Yellow Emperor asked: “When the firm and yielding stems fail to maintain their positions, does this empty the qi of both heaven and the movement? Can the illness it causes among people be settled?”
Qi Bo said: “How profound the question! Understand its hidden meaning: as heaven and earth shift in succession, an epidemic transformation occurs in three years. This is what is meant by seeing the root. There must be a way of escape.”
“Suppose that in Jia-Zi the firm and yielding lose their positions. The firm has not established proper government; the yielding is alone and deficient. The seasonal sequence fails to command and the musical pitches do not accord. In three years this changes into a great epidemic. Examine whether the deviation is slight or severe, shallow or deep. As it approaches, needling may be used: first supplement the Kidney back-shu point; three days later, needle where Foot Taiyin pours.
“Another case is when Ji-Mao in the lower position fails to arrive and Jia-Zi stands alone. In the next three years an Earth pestilence occurs. Its supplementation and draining use the same method as for Jia-Zi. After needling, avoid night journeys and distant travel; remain clean for seven days, quiet and purified through fasting. What is to come will come of itself.
“For longstanding Kidney pain, the text describes facing south in the Yin period, clearing the spirit of confused thoughts and holding the breath without breathing seven times; the neck is extended and qi swallowed in sequence as though swallowing something very hard. After seven such repetitions, the fluid beneath the tongue is swallowed without a fixed count.”
Ji-Mao reads the displayed anomalous stem graph by its cyclical context. Historical time and repetition labels are retained without modern clock conversions or added durations.
“Suppose that in Bing-Yin the firm and yielding lose their positions. The upper firm stem fails to hold its place and the lower yielding cannot govern alone. The central Water movement is not excessive; this cannot be decided by a rigid rule. There is a surplus spreading through heaven, but proper government above is lost. Heaven and earth do not join and the paired musical pitches differ. Heaven and the movement then lose their order, and an epidemic transformation follows in three years.
“Examine the slightness or severity and the greater or lesser displacement. A gradual arrival falls in the later third year; a severe arrival in the first third year. First supplement the Heart back-shu point; five days later, needle where the Kidney channel enters.
“There is also the case of Xin-Si in the earthly Jia-Zi cycle below: the yielding does not attach to the firm. This too is called loss of position. Both earth and the movement are empty, and in three years it changes into Water pestilence. The needling method is the same. The source next says, “Its needling is like a flower,” an obscure phrase. Guard against great joy and stirring desire within; otherwise the qi scatters again. Remain quiet for seven days. To make the Heart replete, keep thoughts few.”
The source’s unusual “first” and “later” three-year wording is retained without calculating a new date. Xin-Si reads the branch graph contextually.
“Suppose that in Geng-Chen the firm and yielding lose their positions. The upper position is lost and the lower has no matching union. Yi and Geng form the Metal movement, but they do not call to each other. What spreads through heaven has not withdrawn; the central movement comes in overcoming, and above and below become crossed. This is called loss of position: Guxi and Linzhong fail to respond in the Shang tone.
“Heaven and the movement then change, and in three years this becomes a great epidemic. Examine heaven’s numbers and the slight or severe difference. A slight one is slight and arrives in three years; a severe one is severe and arrives in three years. First supplement the Liver back-shu point; three days later, needle where the Lung channel courses. Afterward, quiet the spirit for seven days and carefully avoid great anger: anger makes true qi retreat and scatter.
“If Yi-Wei in the earthly Jia-Zi cycle below loses its position, the yielding Yi stem fails and Geng alone governs above. This too is loss of position: heaven and the movement have only a solitary ruler. In three years it changes into pestilence, called Metal pestilence, whose arrival awaits its time. Examine the differences in earth’s numbers and infer slightness or severity to know whether it is late or early. All positions where Yi and Geng lose their places use the same needling method. For the Liver to be balanced, avoid anger.”
Guxi and Linzhong are pitch-pipe names; no modern musical tuning is substituted.
“Suppose that in Ren-Wu the firm and yielding lose their positions. Ren above has not approached proper government, while Ding below stands alone. Although it is a yang year, the deficiencies are not the same. Above and below lose their places; their mutual calling has an appointed time. Slight and severe differences each have their numbers. The two Jue tones of the paired pitch system lose harmony. Their sounding together has its day, and slightness or severity can be seen. In three years there is a great epidemic.
“Needle the Spleen back-shu point; three days later, needle where the Liver channel emerges. Afterward, quiet the spirit for seven days. Avoid heavy drunkenness, singing and merriment, lest qi scatter again. Also avoid overeating and raw things. To make the Spleen replete, keep qi from stagnant fullness, avoid prolonged sitting and overly sour food, and eat no raw things. Sweet and bland are suitable.
“If Ding-You in the earthly Jia-Zi cycle below loses its position and has not obtained central command, its qi is out of place. If the lower position does not join with Ren, this too is called loss of position rather than united virtue. The yielding does not attach to the firm, and earth and the movement do not combine. In three years it changes into pestilence. Its needling method is the same as for Wood epidemic.”
The repeated prohibition on raw things is retained as part of the source account.
“Suppose that in Wu-Shen the firm and yielding lose their positions. Although Wu and Gui form the Fire movement, this yang year is not excessive. The upper loses its firm stem; the yielding earth governs alone. Its qi is not proper, so a harmful influence encroaches and their positions shift in succession. Differences may be shallow or deep. When arrival and union approach, the musical pitches first coincide. Thus heaven and the movement lose their time, and within three years a Fire epidemic arrives. Needle the Lung back-shu point. Afterward, quiet the spirit for seven days and avoid great sorrow: sorrow stirs the Lung and its qi scatters again. For someone wishing to make the Lung replete, the essential lies in settling the breath.
“If Gui-Hai in the earthly Jia-Zi cycle below loses its position, the yielding loses its place, and the upper also loses its firm stem. This too is called Wu and Gui failing to unite their virtue. The movement and earth are empty, and in three years it changes into pestilence, called Fire pestilence.”
“Thus five years are established on earth to clarify loss of position and fully explore needling by the method. Epidemic and pestilence are names associated with the firm and yielding above and below; pursued to their root, they form one body. There are only five needling methods for epidemics. All the positions’ losses are gathered under them, and the five phases alone unite and govern them.”
The Yellow Emperor said: “I have heard that when the five epidemics arrive, they pass from one person to another, regardless of age, and the symptoms are alike. Without administering treatment, how can they be kept from passing between people?”
Qi Bo said: “For those who do not infect one another, proper qi remains within; harmful qi can encroach. Avoid its poisonous qi. It comes through the Heavenly Female and is made to go back out. When qi leaves the brain, harmful influence does not encroach.
“Qi leaves the brain—then, in the chamber, first imagine the Heart like the sun. Before entering an epidemic chamber, first imagine blue-green qi issuing from the Liver, moving leftward to the east and turning into a forest. Next imagine white qi issuing from the Lung, moving rightward to the west and turning into weapons and armor. Next imagine red qi issuing from the Heart, moving southward above and turning into bright flame. Next imagine black qi issuing from the Kidney, moving northward below and turning into water. Next imagine yellow qi issuing from the Spleen, remaining in the center and turning into earth. After the five qi have protected the body, imagine a brilliance above the head like the Northern Dipper; then one may enter the epidemic chamber.
“Another method uses vomiting on the day of the Spring Equinox, before the sun rises. Another uses three baths after the Rain Water day, with medicinals to release sweat.
“Another is the formula for the Small Golden Elixir: cinnabar two liang, water-ground realgar one liang, leaf-like orpiment one liang and purple gold half a liang. They are put together in a lidded container and sealed outside. The earth is opened one chi and made firm; no furnace is used and no further medicinal preparation is required. Firing uses twenty jin. At the end of seven days, it is left to cool; after seven days it is taken out. On the following day it is removed from the container and buried in earth; after seven days it is taken out and ground facing the sun for three days. Refined white sandy honey forms pills the size of wutong seeds. Each day the account describes facing east, drawing in one mouthful of the sun’s radiant qi, taking down a pill with cold water and swallowing it with harmonized qi. It concludes: ‘After ten pills, no epidemic will encroach.’”
The displayed opening says “harmful qi can encroach,” unlike parallel texts that include “cannot”; this contradiction is retained. The repeated brain phrase and compressed chamber clause are also retained. “Heavenly Female” is the nose in this account. The mineral formula, ritual acts, quantities and claimed protection are translated as historical text, without converting units or supplying a modern preparation or prevention regimen. The source gives a firing weight but leaves its material unstated.
The Yellow Emperor asked: “When a person is empty, the spirit wanders and loses its guarded position, allowing ghosts and spirits to encroach from outside and causing early death. How can the true be preserved? I wish to hear the needling methods.”
Qi Bo bowed his head to the ground, bowed twice and said: “How illuminating the question! When the spirit shifts and loses its guard, bodily emptiness alone need not cause death. But harmful influence may encroach and shorten life.
“For example, if Jueyin loses its position, heaven becomes empty. A person whose Liver qi is empty responds to heaven with doubled emptiness. The hun then wanders above; harmful influence encroaches and the great qi falls into counterflow. If the body is still warm, needling may still be used: regulate where Foot Shaoyang passes, then needle the Liver back-shu point.
“If a person has Heart emptiness and also encounters loss of position in the two Fires governing heaven, the response forms threefold emptiness. When Fire is insufficient, a black corpse-ghost attacks and causes sudden death. Needle where Hand Shaoyang passes, then the Heart back-shu point.
“If a person has Spleen illness and also encounters Taiyin governing heaven losing its position, the response forms threefold emptiness. With Earth insufficient, a blue-green corpse-ghost attacks and causes sudden death. Needle where Foot Yangming passes, then the Spleen back-shu point.
“If a person has Lung illness and encounters Yangming governing heaven losing its position, the response forms threefold emptiness. With Metal insufficient, a red corpse-ghost attacks and causes sudden death. Needle where Hand Yangming passes, then the Lung back-shu point.
“If a person has Kidney illness and also encounters Taiyang governing heaven losing its position, the response forms threefold emptiness. In a year of insufficient Water movement, a yellow corpse-ghost attacks the person’s proper qi, draws away spirit and hun and causes sudden death. Needle where Foot Taiyang passes, then the Kidney back-shu point.”
The ghosts and color correspondences are retained as the text’s explanatory framework. The anomalous graph before “ministerial” is read as “sovereign” from the two-Fire context; hun names the soul aspect associated here with the Liver.
The Yellow Emperor asked: “In the mutual service of the twelve stores, when the spirit loses its position and its radiance is incomplete, harmful influence may encroach. Can needling treat this? I wish to hear the essential.”
Qi Bo bowed his head to the ground, bowed twice and said: “How comprehensive the question! The deepest principle is the true root of the Way. Who but a sagely emperor could reach its source? This is called qi and spirit joining the Way and matching heaven’s tally.
“The Heart is the sovereign official; spiritual illumination issues from it. The source point of Hand Shaoyin may be needled.
“The Lung is the assisting minister; order and regulation issue from it. The source point of Hand Taiyin may be needled.
“The Liver is the general; deliberative planning issues from it. The source point of Foot Jueyin may be needled.
“The Gallbladder is the official of impartial rectitude; decisions issue from it. The source point of Foot Shaoyang may be needled.
“The Center of the Chest is the official serving as envoy; joy and pleasure issue from it. Where the Heart Enclosing Network flows may be needled.”
The displayed planning and Gallbladder-office phrases contain anomalous graphs; their official-role context is followed. The final line names the flowing point, not a source point, and is retained that way.
“The Spleen is the official of remonstrance and counsel; comprehensive understanding issues from it. Its source point may be needled.
“The Stomach is the granary official; the five flavors issue from it. Its source point may be needled.
“The Large Intestine is the official of transmission; changes and transformation issue from it. Its source point may be needled.
“The Small Intestine is the official of receiving and holding; the transformation of things issues from it. Its source point may be needled.
“The Kidney is the official that makes strength; skill and ingenuity issue from it. Its source point is needled.
“The Triple Burner is the official opening waterways; the water passages issue from it. Its source point is needled.
“The Bladder is the official of the regional capital; fluids are stored there and can issue through qi transformation. Its source point is needled.”
“These twelve officials must not lose their relations with one another. Thus needling methods contain the purpose of preserving spirit and nourishing the true; they also contain a Way of cultivating the true, beyond treating illness. The essential is therefore cultivation, nourishment and harmonizing the spirit. The Way values constant preservation: supplement spirit and secure the root, so essence and qi do not scatter and the spirit’s guard is not divided. With the spirit guarding and not departing, the true can be preserved. Where a person’s spirit does not keep guard, the utmost true has not been reached. The essential of the utmost true lies in heaven’s mystery. Spirit guards heaven’s breathing and returns to the original source. This is named Returning to the Root.”
The displayed clause about the guarded spirit contains awkward wording; the English follows its connection with not departing, without adding an unmentioned practice.
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