黄帝曰。经脉十二者。别为五行。分为四时。何失而乱。何得而治。岐伯曰。五行有序。四时有分。相顺则治。相
逆则乱。黄帝曰。何谓相顺。岐伯曰。经脉十二者。以应十二月。十二月者。分为四时。四时者。春秋冬夏。其气各异。
营卫相随。阴阳已和。清浊不相干。如是则顺之而治。黄帝曰。何谓逆而乱。岐伯曰。清气在阴。浊气在阳。营气循脉。
卫气逆行。清浊相干。乱于胸中是谓大 。故气乱于心则烦心密嘿。俯首静伏。乱于肺。则俯仰喘喝。接手以呼。乱于
肠胃。则为霍乱。乱于臂胫。则为四厥。乱于头。则为厥逆。头重眩仆。黄帝曰。五乱者。刺之有道乎。岐伯曰。有道
以来。有道以去。审知其道。是谓身宝。黄帝曰。善。愿闻其道。岐伯曰。气在于心者。取之手少阴心主之输。气在于
肺者。取之手太阴荥。足少阴输。气在于肠胃者。取之足太阴阳明。不下者。取之三里。气在于头者。取之天柱大杼。
不知。取足太阳荥输。气在于臂足。取之先去血脉。后取其阳明少阳之荥输。黄帝曰。补泻奈何。岐伯曰。徐入徐出。
谓之导气。补泻无形。谓之同精。是非有余不足也。乱气之相逆也。（疾而徐之为泻徐而疾之为补此徐入徐出无分补泻但
导其逆气和其精气以其病非有余不足而起于一时之逆乱也）黄帝曰。允平哉道。明乎哉论。请着之玉版。命曰治乱也。
运笔布局与前篇同。通体一气直下。而前后各顿四句。便有曲致。此等文须看炼句之清健。尤看着字之精确有一字
松泛。即全体为之懦而不振。
Huangdi said: The twelve meridians correspond to the Five Elements and are divided into the Four Seasons. Under what conditions do they become disordered and chaotic? Under what conditions can they be regulated and cured? Qibo replied: The Five Elements follow an orderly sequence, and the Four Seasons have distinct divisions. Following these patterns leads to health, while opposing them leads to chaos. Huangdi asked: What does it mean to follow the patterns? Qibo said: The twelve meridians correspond to the twelve months; the twelve months are divided into the Four Seasons—Spring, Autumn, Winter, and Summer—which have different climatic characteristics. Ying Qi (nutritive qi circulating within the vessels) and Wei Qi (defensive qi circulating outside the vessels) move in harmony, Yin and Yang are balanced, and Clear Qi and Turbid Qi do not interfere with each other. This constitutes following the patterns for healing. Huangdi asked: What does it mean to be disordered and chaotic? Qibo said: When Clear Qi remains in the Yin aspects and Turbid Qi remains in the Yang aspects, Ying Qi circulates normally within the vessels, but Wei Qi moves in reverse. Clear and Turbid Qi interfere with each other, causing disturbance in the chest, which is called "Da Wo" (severe stagnation of qi). If qi is disturbed in the Heart, there will be mental restlessness, silence, and a tendency to bow the head and sit quietly. If qi is disturbed in the Lungs, there will be difficulty lying flat or sitting up, panting, and using hands to support breathing. If qi is disturbed in the Stomach and Intestines, Huoluan (a syndrome characterized by vomiting and diarrhea) occurs. If qi is disturbed in the arms and legs, Si Jue (cold extremities) occurs. If qi is disturbed in the head, Jue Ni (reversal of qi) occurs, leading to heavy head, dizziness, and fainting. Huangdi said: For these five types of qi disturbance, is there a method for acupuncture treatment? Qibo said: There is a way for it to arise, and a way for it to depart. Understanding this way thoroughly is considered a treasure for the body. Huangdi said: Excellent. I wish to hear about this method. Qibo said: When qi is disturbed in the Heart, select the Shu points of the Hand Shaoyin Heart Meridian and the Hand Jueyin Pericardium Meridian. When qi is disturbed in the Lungs, select the Ying-Spring point of the Hand Taiyin Lung Meridian and the Shu point of the Foot Shaoyin Kidney Meridian. When qi is disturbed in the Stomach and Intestines, select points from the Foot Taiyin Spleen Meridian and the Foot Yangming Stomach Meridian; if ineffective, select Zusanli (ST36). When qi is disturbed in the head, select Tianzhu (BL10) and Dazhu (BL11); if ineffective, select the Ying-Spring and Shu points of the Foot Taiyang Bladder Meridian. When qi is disturbed in the arms and legs, first puncture the collateral vessels to release blood, then select the Ying-Spring and Shu points of the Hand Yangming Large Intestine Meridian and the Hand Shaoyang Sanjiao Meridian. Huangdi asked: How should tonification and sedation be performed? Qibo said: Slow insertion and slow withdrawal are called Dao Qi (guiding qi). Tonification and sedation without fixed forms are called Tong Jing (harmonizing essence and qi). This is not due to excess or deficiency of Zheng Qi (healthy qi), but rather due to the conflict of rebellious qi. (Rapid insertion and slow withdrawal constitute sedation; slow insertion and rapid withdrawal constitute tonification. Here, slow insertion and slow withdrawal do not distinguish between tonification and sedation but merely guide rebellious qi and harmonize essence and qi, as this disease arises not from excess or deficiency but from temporary rebellion of qi.) Huangdi said: Truly a balanced Way. How clear is this discussion! Please record it on the Jade Tablet and name it "Zhi Luan Pian" (Chapter on Treating Disorder). The composition and layout of this text are similar to the previous chapter, flowing continuously throughout, yet pausing at four sentences before and after, creating a nuanced rhythm. Such texts require attention to the clarity and vigor of phrasing, especially the precision of word choice; if even one word is loose or vague, the entire passage becomes weak and lacks vitality.