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Huangdi asked: The twelve meridians correspond to the Five Elements and are divided into the Four Seasons. What causes disorder? What leads to recovery and treatment? Qibo replied: The Five Elements operate in order, and the Four Seasons have distinct divisions. Following these principles results in health; violating them results in disorder. Huangdi asked: What does it mean to follow? Qibo said: The twelve meridians correspond to the twelve months; the twelve months are divided into the Four Seasons; the Four Seasons—Spring, Autumn, Winter, and Summer—have different Qi characteristics. Ying (Nutritive) Qi and Wei (Defensive) Qi follow each other, Yin and Yang are harmonized, and Clear Qi and Turbid Qi do not interfere with each other. In such a state, following these principles leads to recovery. (The following text discusses the disarray of Qi and Blood at a specific time, not referring to chronic diseases with underlying causes. Since Qi originates from the Five Elements, it is called "Five Disorders".)

Huangdi asked: What does it mean to violate and become disordered? Qibo said: Clear Qi resides in the Yin aspect, while Turbid Qi resides in the Yang aspect. Ying Qi flows smoothly within the vessels, but Wei Qi moves in reverse. Clear and Turbid Qi interfere with each other, causing chaos in the chest, which is called Da Men (severe oppression/stifling sensation). Clear Qi belongs to Yang and should ascend; if it resides in Yin, it becomes chaotic. Turbid Qi belongs to Yin and should descend; if it resides in Yang, it becomes chaotic. Ying Qi is Yin in nature, refined and concentrated, and usually flows smoothly within the vessels. Wei Qi is Yang in nature, swift and fierce; during the day it should circulate in the Yang aspects, and at night in the Yin aspects. If Wei Qi moves in reverse, Yin and Yang will clash, and the interior and exterior will interfere with each other, causing chaos in the chest and resulting in stifling sensations. This is ultimately due to the disorder of Wei Qi. Therefore, when Qi is disordered in the Heart, there is mental restlessness, silence, and a posture of bowing the head and sitting quietly; when disordered in the Lungs, there is difficulty breathing with audible sounds, needing to place hands on the chest to breathe; when disordered in the Stomach and Intestines, Huoluan (cholera-like vomiting and diarrhea) occurs; when disordered in the arms and shins, Si Jue (cold extremities) occurs; when disordered in the head, Jue Ni (reversal of Qi leading to fainting) occurs, accompanied by heavy head, dizziness, and falling. (Qi disordered internally affects the upper part—Heart and Lungs—and the lower part—Stomach and Intestines. Hei is synonymous with Mo [silence]. Fu is synonymous with Fu [bowing], pronounced mian. Qi disordered externally affects the lower part—four limbs—and the upper part—the head.)

Huangdi asked: Is there a principle for treating the Five Disorders through acupuncture? Qibo said: There is a way for pathogenic factors to enter, and a way for them to exit. Understanding this way thoroughly is considered the treasure of the body. (Dao refers to the pathway. Pathogenic factors must have a specific pathway for entry and exit; knowing this pathway makes treating the disease easier, thus serving as a treasure for preserving health. Note: Although these four sentences refer to acupuncture, they actually represent the essential principles of treatment methods, which must be understood. Generally, the emergence of any disease has its origin, which is the "way of entry." Knowing the origin and removing it directly is the "way of exit." By examining this way, pathogens entering from outside can be expelled from the surface, and those generated from inside can be eliminated from the interior. Those coming from above can be transcended, and those coming from below can be exhausted. Those originating from heat should not be treated far from cold methods, and those from cold should not be treated far from heat methods. When deficiency transforms into excess, first protect the deficiency until the excess resolves; when excess transforms into deficiency, first eliminate the excess until the deficiency resolves. These are all ways of entry and exit. The common saying is "come from where it came, go to where it goes." Though simple, this statement holds deep meaning and serves as a valid principle for this discipline.) Huangdi said: Excellent. I wish to hear about this principle. Qibo said: When Qi is disordered in the Heart, select the Shu-Stream points of the Hand-Shaoyin (Heart) Meridian and the Hand-Jueyin (Pericardium) Meridian. (The Shu-Stream point of the Heart is Shenmen; the Shu-Stream point of the Pericardium is Daling.) When Qi is disordered in the Lungs, select the Ying-Spring point of the Hand-Taiyin (Lung) Meridian and the Shu-Stream point of the Foot-Shaoyin (Kidney) Meridian. (The Ying-Spring point of the Lung is Yuji; the Shu-Stream point of the Kidney is Taixi. Selecting the Kidney meridian for lung disorders is because the Foot-Shaoyin Kidney Meridian passes through the Kidney and connects to the Lungs.) When Qi is disordered in the Stomach and Intestines, select the Foot-Taiyin (Spleen) and Foot-Yangming (Stomach) meridians; if ineffective, select Zusanli. (The Shu-Stream point of the Spleen is Taibai; the Shu-Stream point of the Stomach is Xangu. Zusanli is also a point on the Foot-Yangming Stomach Meridian.) When Qi is disordered in the Head, select Tianzhu and Dazhu; if ineffective, select the Ying-Spring and Shu-Stream points of the Foot-Taiyang (Bladder) Meridian. (Tianzhu and Dazhu are both points on the Foot-Taiyang Bladder Meridian. "Ineffective" means no response. One should then select the Ying-Spring and Shu-Stream points, Tonggu and Shugu.) When Qi is disordered in the arms and legs, first remove blood stasis from the collaterals, then select the Ying-Spring and Shu-Stream points of the Foot-Yangming (Stomach) and Foot-Shaoyang (Gallbladder) meridians. (If there is blood stasis in the collaterals of the arms or legs, the blood must be removed first. For hand issues, select hand points; for foot issues, select foot points. The Ying-Spring and Shu-Stream points of the Hand-Yangming Large Intestine are Erjian and Sanjian. The Ying-Spring and Shu-Stream points of the Hand-Shaoyang Sanjiao are Yemen and Zhongzhu. The Ying-Spring and Shu-Stream points of the Foot-Yangming Stomach are Neiting and Xangu. The Ying-Spring and Shu-Stream points of the Foot-Shaoyang Gallbladder are Xiaxi and Linqi.) Huangdi asked: How should tonification and sedation be performed? Qibo said: Slow insertion and slow withdrawal is called Dao Qi (guiding Qi). Tonification and sedation without fixed forms are called Tong Jing (same essence). (Acupuncture tonification and sedation should always be gentle and slow, so one should insert and withdraw slowly to guide Qi back to its original state. However, tonification guides healthy Qi, while sedation guides pathogenic Qi; both aim to preserve essence. Thus, it is said that tonification and sedation are formless, referred to as Tong Jing.) This method is not intended for conditions of excess or deficiency, but specifically for the reversal of disordered Qi. (This explains that the methods in this chapter are not designed for excess or deficiency per se, but specifically for guiding reversed disordered Qi. This mention of tonification and sedation arises from Huangdi's question to clarify the rationale.) Huangdi said: Truly profound is this Dao, and truly clear is this theory. Please inscribe it on the jade tablet and name it "Zhi Luan" (Treating Disorder).