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。
黄帝说：十二经脉，分别对应五行，分为四季。什么情况下会失调而紊乱？什么情况下能恢复平衡而治愈？岐伯说：五行运行有序，四季各有分界。顺应规律就能治愈，违背规律就会紊乱。黄帝问：什么叫顺应规律？岐伯说：十二经脉对应十二月，十二月分为四季，即春、秋、冬、夏，它们的气候各不相同。营气（行于脉中，具有营养作用的气）和卫气（行于脉外，具有防御作用的气）相随，阴阳已经调和，清气和浊气互不干扰，像这样就是顺应规律而治愈。黄帝问：什么叫逆乱而致病？岐伯说：清气滞留于阴分，浊气滞留于阳分，营气在脉中正常运行，卫气却逆行，清气和浊气相互干扰，扰乱在胸中，这叫做“大偓”（指气机郁滞不畅）。如果气乱于心，就会出现心烦意乱、沉默不语、低头静伏的症状；气乱于肺，就会出现坐卧不安、喘息有声、双手按胸以助呼吸的症状；气乱于肠胃，就会发生霍乱（上吐下泻的病证）；气乱于手臂和小腿，就会发生四肢厥冷；气乱于头部，就会发生厥逆，出现头重脚轻、眩晕跌倒的症状。黄帝说：这五种气乱的情况，针刺治疗有方法吗？岐伯说：有导致它产生的原因，也有消除它的方法。仔细了解这些方法，就称为身体的珍宝。黄帝说：好。我想听听这些方法。岐伯说：气乱在心，取用手少阴心经和手厥阴心包经的输穴；气乱在肺，取用手太阴肺经的荥穴，以及足少阴肾经的输穴；气乱在肠胃，取用足太阴脾经和足阳明胃经的穴位，如果效果不佳，取用足三里穴；气乱在头部，取用天柱穴和大杼穴，如果无效，取用足太阳膀胱经的荥穴和输穴；气乱在手臂和腿部，先刺破血脉放血，然后取用手阳明大肠经和手少阳三焦经的荥穴和输穴。黄帝问：补法和泻法如何操作？岐伯说：缓慢进针，缓慢出针，这叫做导气。补泻没有固定的形态，这叫做同精（调和精气）。这不是因为正气有余或不足，而是由于逆乱之气相互冲突。（疾速进针缓慢出针为泻法，缓慢进针疾速出针为补法。此处徐入徐出不分补泻，只是引导逆乱之气，调和精气，因为此病并非由正气有余或不足引起，而是起于一时的气机逆乱。）黄帝说：真是平和之道啊。论述多么明辨啊！请将其记载在玉版上，命名为《治乱篇》。这段文字的运笔布局与前一篇相同，通体一气呵成，但在前后各停顿四句，便有了曲折的情致。这类文章需要看炼句的清健有力，尤其要注意着字的精确，只要有一个字松散泛泛，整个篇章就会显得软弱而不振作。
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.