Suwen · Essentials of Examination and the End of the Channels

The text

The Yellow Emperor asked: What are the essentials of examination? Qi Bo replied: In the first and second months, the qi of heaven first opens, the qi of earth first issues, and the person's qi is in the liver. In the third and fourth months, the qi of heaven is fully open, the qi of earth is settled in its issuing, and the person's qi is in the spleen. In the fifth and sixth months, the qi of heaven is abundant, the qi of earth is high, and the person's qi is in the head. In the seventh and eighth months, yin-qi first begins to kill, and the person's qi is in the lung. In the ninth and tenth months, yin-qi first begins to ice, the qi of earth first closes, and the person's qi is in the heart. In the eleventh and twelfth months, ice returns, the qi of earth joins, and the person's qi is in the kidney. Therefore in spring one needles the scattered shu, and also the textures; stop when blood comes out. In the severe, pass the qi; in the mild, a circuit is enough. In summer one needles the collateral shu; stop when blood is seen. Exhaust the qi and close the circuit; painful illness must descend. In autumn one needles the skin, following the textures; the same method above and below. Stop when the spirit changes. In winter one needles the shu-hollows in the textures. In the severe, it is fitting to send down; in the mild, scatter and send down. Spring, summer, autumn, winter — each has what is to be needled. Take the law from where the qi is. If in spring one needles the summer layer, the pulse is disordered and qi is faint; it soaks into the bone marrow; the illness cannot be healed; it makes a person not crave food, and also short of qi. If in spring one needles the autumn layer, the sinews cramp, reverse qi circles, and there is coughing; the illness is not healed; it makes a person startle from time to time, and also weep. If in spring one needles the winter layer, pathogenic qi lodges in the zang; it makes a person swell; the illness is not healed, and also there is a wish to speak. If in summer one needles the spring layer, the illness is not healed; it makes a person slack and fallen. If in summer one needles the autumn layer, the illness is not healed; it makes a person wish, in the heart, to have no words, fearful as if someone were about to seize him. If in summer one needles the winter layer, the illness is not healed; it makes a person short of qi, and from time to time wish to be angry. If in autumn one needles the spring layer, the illness does not end; it makes a person startle and wish to do something, then rise and forget it. If in autumn one needles the summer layer, the illness does not end; it makes a person crave lying down still more, and also dream much. If in autumn one needles the winter layer, the illness does not end; it makes a person shiver with cold from time to time. If in winter one needles the spring layer, the illness does not end; it makes a person wish to lie down and be unable to sleep, and in sleep to see things. If in winter one needles the summer layer, the illness is not healed; qi rises, and issues as the various impediments. If in winter one needles the autumn layer, the illness does not end; it makes a person thirst much. Whenever one needles the chest and abdomen, one must avoid the five zang. If the heart is struck, death comes within a circuit. If the spleen is struck, death in five days. If the kidney is struck, death in seven days. If the lung is struck, death in five days. If the diaphragm is struck, all are injuries to the center; even if the illness heals, death must come within a year. To needle and avoid the five zang is to know what is against and what is with. What is called with is the places of the diaphragm, the spleen, and the kidney; those who do not know invert this. When needling the chest and abdomen, one must first press a cloth upon the place, and needle through the single cloth. If the needling does not heal, needle again. The needle must be austere. When needling a swelling, rock the needle; when needling a channel, do not rock. This is the Dao of needling. The Emperor said: I wish to hear of the ending of the twelve channel-pulses. How is it? Qi Bo said: When the taiyang channel ends, the eyes stare upward, the body arches and spasms; the color is white; the breaking sweat comes out — and when it comes out, there is death. When shaoyang ends, the ears are deaf and the hundred joints all go slack; the eyes roll and their tether is cut. When the tether is cut, death comes in a day and a half. In that death the color is first green-white, and then there is death. When yangming ends, the mouth and eyes work; there is much startling and reckless speech; the color is yellow; the channels above and below are abundant; when there is no feeling, it has ended. When shaoyin ends, the face is black, the teeth grow long and filthy; the abdomen is swollen and closed; when above and below do not communicate, it has ended. When taiyin ends, the abdomen is swollen and closed, and breath cannot be taken; there is much belching and much vomiting. Vomiting then reverses; reversal then makes the face red. If there is no reversal, above and below do not communicate; when they do not communicate, the face is black, the skin and hair are scorched, and it has ended. When jueyin ends, there is heat in the center and dryness in the throat; much urination and a troubled heart; in the extreme the tongue rolls and the scrotum draws up, and it has ended. This is how the twelve channels fail.

The line

Qi Bo replied: In the first and second months, the qi of heaven first opens, the qi of earth first issues, and the person's qi is in the liver.

The note

The person's qi moves with the months. The end of a channel is a road walked to its finish. The essentials of examination ask where the qi is, in this moment, in which zang — not what the illness is named.