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(Suwen, Treatise on Preserving Life and Completing the Spirit)

The Yellow Emperor asked: Heaven covers above, Earth supports below, all things are fully prepared, and nothing is more precious than humanity. Humans are born from the Qi of Heaven and Earth, and their formation follows the laws of the Four Seasons. (Among all things between Heaven and Earth, humans are the most noble; Qian symbolizes the Father, Kun symbolizes the Mother, hence it is said that humans are born from the Qi of Heaven and Earth. Spring corresponds to the Liver and governs nourishment for growth; Summer corresponds to the Heart and governs nourishment for flourishing; Late Summer corresponds to the Spleen and governs nourishment for transformation; Autumn corresponds to the Lung and governs nourishment for harvesting; Winter corresponds to the Kidney and governs nourishment for storage. Hence it is said that humans are formed by the laws of the Four Seasons.) Whether kings or commoners, all desire to preserve their physical form. (To love life and hate death is a common human sentiment.) Regarding diseases of the body, if one does not understand their nature, and pathogenic factors remain and infiltrate deeply over time, lodging in the bone marrow, one worries privately. I wish to use acupuncture to remove these diseases; what should be done? (When disease is in the skin and hair, it is superficial and not severe. If not treated early, it will remain and infiltrate deeply, entering the bone marrow internally, thus causing concern.)

Qibo replied: Salt with a salty taste causes vessels to exude moisture; (Salt tastes salty, which is the transformation of water. Its nature is penetrating and permeating; left in a vessel for long, it causes fluids to leak out and the vessel to lose integrity. This metaphorically illustrates that if a person's Kidney Qi is damaged, the two lower orifices cannot be guarded.) When a string is about to break, its sound becomes hoarse and ruined; (Whenever the strings of a qin or se are about to damage or break, the sound must become hoarse and ruined. This metaphorically illustrates that if a person's Lung Qi is damaged, the voice will not be clear. "Si" sounds like "xi", meaning a broken voice.) When wood is rotten inside, its leaves fall; ("Fu" means internal rot. "Fa" means falling off. Wood that appears lush externally but is rotten inside is a sign of decay. This metaphorically illustrates that if a person's Liver and Spleen are damaged, the complexion will be dull and muscles emaciated. Note: *Tai Su* states "when wood is old, its leaves fall," which is even more pertinent.) In deep disease, the patient suffers from hiccups. ("Yue" refers to hiccuping. Note: The *Kouwen Chapter* says: Hiccups originate from the Stomach. It also says: The Lung governs hiccuping. The Stomach is the root of the Five Zang organs, and the Lung is the organ governing Qi. Now, adding hiccups to the three previous signs indicates Lung deficiency and Stomach exhaustion, implying a critical condition. "Yue" is pronounced "yu jue".) A person exhibiting these three conditions is called having "ruined Fu organs." (Fu organs are like palaces or offices. When injury persists for a long time, the physical form deteriorates as described, hence termed "ruined Fu organs.") Toxic medicines cannot treat it, and short needles cannot be effective. This is because the skin is severed and muscles injured, and blood and Qi contend turning black. (Once the central Fu organs are ruined, toxic medicines cannot treat the interior, and short needles cannot treat the exterior. The disease is incurable, yet forcing acupuncture and medicine only leads to severing skin and injuring muscles to ruin the form, and blood and Qi contending to turn black, changing the complexion. This is due to long-term neglect and failure to treat early, rendering treatment futile. The *Gongneng Chapter* states: The superior practitioner intervenes when Qi first moves, saving the budding stage; the inferior practitioner waits until the disease is established, thereby ruining the form. This is exactly what is meant.)

The Emperor said: I pity their pain, and my mind is confused and disturbed, which worsens the disease further. No other method can replace this. When the people hear of this, they consider the doctors to be cruel robbers. What should be done? (When acupuncture and medicine fail, worsening the condition, and no other treatment can be substituted, the people hearing this will inevitably regard the doctors as cruel robbers harming them.)

Qibo said: Humans are born from the Earth, and their destiny hangs from Heaven. The Qi of Heaven and Earth combines, and this is called a human. (The physical form is constituted by Earth, hence born from Earth. Destiny is solely endowed by Heaven, hence hanging from Heaven. Heaven is Yang. Earth is Yin. Yin essence and Yang Qi combine to form humans, so humans stand in the middle, becoming one of the Three Powers.) Those who can respond to the Four Seasons have Heaven and Earth as their parents. (Those who can harmonize with Yin and Yang, regulate according to the Four Seasons, and live in the harmony of Heaven and Earth to nourish life, will be nurtured and given longevity by Heaven, thus having Heaven and Earth as parents. The *Siqi Tiaoshen Dalun* states: The Yin and Yang of the Four Seasons are the root of all things. Therefore, sages nourish Yang in Spring and Summer, and nourish Yin in Autumn and Winter, following their root, thus floating and sinking with all things in the gate of growth. This is what is meant. However, those who go against the Way of Heaven, lose the harmony of seasons, and make recklessness their norm, even if Heaven and Earth are their parents, how can they be protected?) Those who know the ten thousand things are called Sons of Heaven. (With wisdom encompassing all things, one can participate in Heaven and Earth, assist in transformation and nurturing, ensure the longevity of the state and the people, and is thus called the Son of Heaven.) Heaven has Yin and Yang; humans have twelve joints. (Heaven has six Yin and six Yang, and humans also have six Yin and six Yang, all corresponding.) Heaven has cold and heat; humans have deficiency and excess. (As Yang advances, things flourish; as Yin advances, things decline. This is the deficiency and excess of Heaven and Earth. When Yang is solid, Spirit is complete; when Yin is strong, ghosts appear. This is the deficiency and excess of humans.) Those who can manage the transformations of Heaven and Earth Yin and Yang do not violate the Four Seasons; those who understand the principles of the twelve joints cannot be deceived by sage wisdom. (As mentioned above regarding Heaven, Earth, all things, Four Seasons, twelve joints, cold/heat, deficiency/excess, all are encompassed by the two characters "Yin and Yang." Those who can manage the transformations of Heaven and Earth Yin and Yang have exhausted the Dao of sage wisdom, so who could possibly deceive them?) Those who can preserve awareness of the changes of the Eight Movements (Eight Winds) and the alternating establishment of the Five Elements' overcoming cycles; those who can comprehend the numbers of deficiency and excess, can enter and exit alone, and perceive the subtlest sounds and finest details. ("Cun" means keeping in mind. The changes of the Eight Movements refer to the movements and changes of the Eight Winds. The alternating establishment of Five Elements' overcoming refers to the waxing and waning of the Five Elements. Entering and exiting alone means uniquely grasping its miraculous application. , refers to yawning. All these are transformations of Heaven and Earth Yin and Yang. Knowing this means knowing everything, so even the subtlest sound of yawning and the finest shape of an autumn down are within my sight. This response implies that with true knowledge and sharp insight, one can determine the depth of disease and the feasibility of treatment, hitting the mark every time. Why worry about mental confusion or being regarded by the people as cruel robbers? "Yu" is pronounced "qu".)

The Emperor said: Human beings have form and do not depart from Yin and Yang. Heaven and Earth combine Qi, dividing into Nine Regions, separating into Four Seasons. The moon has large and small phases; the day has long and short durations. All things arrive together, countless in number, varying in deficiency and excess. May I ask for the method? (This seeks detailed methods for acupuncture treatment.)

Qibo said: Metal is felled by metal; Fire is extinguished by Water; Earth is drained by Water; Metal is deficient by Fire; Water is cut off by Earth. All things are thus, inexhaustible. (The functions of Heaven and Earth Yin and Yang are summarized by the Five Elements. Although there are many things, none exist outside these five relationships. Knowing the way of mutual restriction among the Five Elements allows one to grasp acupuncture methods concisely.) Therefore, there are five principles of acupuncture that can be displayed to the world, yet the common people share food without knowing them. ("Displaying to the world" means showing broadly to people. The five meanings follow below. "Qianshou" refers to the common people. "Gong" means all. "Yushi" refers to leftover food, discarded and ignored by all. "Qian" is pronounced "qian".) First is Governing Spirit (Zhi Shen). (The physician must employ Spirit to perceive the formless; the patient must rely on Spirit for Blood and Qi to flow. Thus, governing Spirit is the primary task of acupuncture. The *Tangye Laoli Lun* states: When the form is exhausted and Blood/Qi depleted, yet efficacy is not achieved, it is because Spirit no longer serves. This is exactly what is meant.) Second is Knowing Self-Nourishment. (Not knowing self-nourishment renders acupuncture useless. Acupuncturists must know this. As the *Zhongshi Chapter* says: Do not engage in intercourse after new needling; do not get drunk after needling; do not become angry after needling; do not labor after needling; do not overeat or starve or thirst after needling, etc., are all such examples.) Third is Knowing True Medicines. (In treating disease, acupuncture and medicine each have their appropriateness. If one truly knows that medicine is indispensable but recklessly uses acupuncture, it will surely cause harm. As the *Xieqi Zangfu Bingxing Pian* states: For all pulse signs that are small, where Yin/Yang, Form, and Qi are all insufficient, do not use acupuncture but regulate with sweet medicines. The *Genjie Chapter* states: When Form-Qi is insufficient and Disease-Qi is insufficient, this indicates insufficiency of both Yin and Yang Qi, and acupuncture should not be used. This is the meaning of "keeping to one principle without loss, and all things are complete" from the *Bingchuan Lun*.) Fourth is Regulating the Size of Bian Stones. (In ancient times, bian stones were used as needles for external treatment. Since the Yellow Emperor began creating the Nine Needles to replace stones, it is referred to as bian stones rather than nine needles. However, sizes vary, and one must adapt to the disease's needs, ensuring appropriate use.) Fifth is Knowing Diagnosis of Fu Organs, Zang Organs, Blood, and Qi. (Without knowing Zang/Fu organs, Yin/Yang and Interior/Exterior are unclear; without knowing Blood/Qi, Meridian deficiency/excess cannot be distinguished. Neither suffices for discussing acupuncture.) When these five methods are established, each has its priority. (Before applying acupuncture, the principles should be pre-established. One must know the priority among the five applications.) Current practitioners of the declining age tonify deficiency to make it excess, and drain excess to make it deficiency. These are known to all craftsmen. (Referring to shallow and easily understood principles.) However, those who model themselves on Heaven and Earth, move in response to circumstances, harmonize like echoes, and follow like shadows, operate through Dao without ghosts or spirits, coming and going alone. (Modeling on Heaven and Earth transcends the ordinary. Moving in response to circumstances penetrates change. Thus, one can resonate like an echo and follow like a shadow, handling matters with ease and achieving results as if by divine aid. The so-called "Spirit" here refers to the Spirit within our Dao, not ghosts or spirits. Since there are no ghosts or spirits, their coming and going depend solely on me.)

The Emperor said: I wish to hear this Dao. Qibo said: The true essence of all acupuncture lies first in Governing Spirit. (Here, "Spirit" refers to the patient's Spirit. Spirit is Righteous Qi. He who possesses Spirit prospers; he who loses Spirit perishes. Thus, the essential point of acupuncture is to prioritize Righteous Qi.) Once the Five Zang organs are determined and the Nine Pulse Probes are prepared, then focus on the needle. (Re-determine the affiliations of the Five Zang organs, thoroughly examine the Nine Pulse Probes, identify the location of deficiency and excess, then concentrate intention on the needle and apply it.) Do not be distracted by numerous pulse variations or ominous signs; let interior and exterior correspond; do not prioritize superficial form. ("Numerous pulses and omens" refers to multiplicity. Seeking too much leads to missing the key. Seeing numerous pulses but not the truth of the pulse; hearing numerous omens but not the root of the omen. One must match the exterior via pulses and the interior via symptoms, cross-referencing Interior/Exterior to minimize error—this is interior-exterior correspondence. Observing the cause behind the phenomenon, not just the phenomenon itself—this is not prioritizing form. As stated: He who knows the key concludes in one word; he who does not know the key wanders infinitely. This is the meaning.) Only when one can masterfully manipulate the needle's movement can one apply it to others. ("Wan" means proficiency, like playing with something familiar. "Wang" refers to past events; "Lai" refers to future events. Tracing origin and returning to end requires understanding principles. Only those who can do this may treat others.) Humans have deficiency and excess. Do not approach the Five Deficiencies; do not distance yourself from the Five Excesses. (Five Deficiencies and Five Excesses: As the *Tiaojing Lun* states, Spirit, Qi, Blood, Form, and Will each have surplus and insufficiency. These ten aspects have unequal Qi. The *Yuji Zhenzang Lun* states: Full pulses, hot skin, abdominal distension, blockage of front and back orifices, and chest oppression/dizziness constitute the Five Excesses; Fine pulses, cold skin, scanty Qi, diarrhea/incontinence of front and back, and inability to eat constitute the Five Deficiencies. Deficiency conditions are unfavorable for acupuncture, hence "do not approach the Five Deficiencies." Excess pathogens are most suitable for draining, hence "do not distance yourself from the Five Excesses." Generally, acupuncture is difficult for tonification but easy for draining.) When the time comes to withdraw the needle, allow no interval for blinking. ("Fa" refers to withdrawing the needle. , same as "shun" (blink). Withdrawing the needle has its timing; whether late or early, it depends on a moment of Qi mechanism. One must not err by a blink of an eye.) Hand movements must be focused; the needle must be bright and movements even. ("Dong" refers to using the needle. "Wu" means focusing on the task with undivided attention. "Yao" means clean and bright. "Yun" means calm and measured execution.) Quietly observe the principles; watch for adaptive changes. ("Shi" means arrival. "Bian" refers to changes in deficiency/excess. Observing with stillness is the way to perceive change.) This is called the "Dark and Mysterious," where no one sees the form. ("Mingming" means hidden and obscure. "Mo zhi qi xing" means the changes of Blood and Qi do not manifest externally. Only the enlightened can perceive existence within non-existence, i.e., "observing in the dark.") See the gathering like crows; see the abundance like millet; follow the flight, unaware of who is leading. (This describes the imagery of Qi arrival during needling. "Wuwu" means Qi arriving like crows gathering. "Jiji" means Qi flourishing like dense millet. "Cong jian qi fei" means Qi moving back and forth like flying birds. Yet these are existence within non-existence, unpredictable in origin, hence "unaware of who leads.") Still as a drawn crossbow; active as releasing a trigger. (When Blood and Qi have not responded, the needle remains still like a drawn crossbow, aiming for strength and sharpness. When Blood and Qi have responded, the needle withdraws quickly like releasing a trigger, aiming for speed. The section in Chapter 7 asking "How to know deficiency and excess?" originally appeared at the end here, but is now classified elsewhere; read it continuously with this text.)