《灵兰秘典论》云∶心者，君主之宫，神明出焉。凡怒、忿、悲、思、恐、惧，皆损
元气。夫阴火之炽盛，由心生凝滞，七情不安故也。心脉者，神之舍，心君不宁，化而为火
，火者，七神之贼也。故曰阴火太盛，经营之气，不能颐养于神，乃脉病也。神无所养，津
液不行，不能生血脉也。心之神，真气之别名也，得血则生，血生则脉旺，脉者神之舍。若
心生凝滞，七神离形，而脉中唯有火矣。善治斯疾者，惟在调和脾胃，使心无凝滞，或生欢
忻，或逢喜事，或天气暄和，居温和之处，或食滋味，或眼前见欲受事，则慧然如无病矣，
盖胃中元气得舒伸故也。
《黄帝针经》云∶中热消瘴则便寒，寒中之属则便热。胃中热则消谷，令人悬心善饥，
脐以上皮热；肠中热，则出黄如糜，脐以下皮寒。胃中寒，则腹胀；肠中寒，则肠鸣飧泄。
胀；肠中热，胃中寒，则胀而且泄。非独肠中热则泄，胃中寒传化亦泄。
胃欲热饮，肠欲寒饮，虽好恶不同，春夏先治标，秋冬先治本。衣服，寒无凄怆，暑无
出汗；热无灼灼，寒无怆怆，寒温中适，故气将持，乃不致邪僻也。
此规矩法度，乃常道也，正理也，揆度也，当临事制宜。以反常合变耳。
黄帝曰∶何谓逆而乱？岐伯曰∶清气在阴，浊气在阳，营气顺脉，卫气逆行，清浊相干
，乱于胸中，是为大 。故气乱于心，则烦心密嘿， 首静伏。乱于肺，则 仰喘喝，
按手以呼。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。
《大法》云∶从下上者，引而去之。又法云∶在经者，宜发之。
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∶愿闻其道。岐伯曰∶气在于心者，取之手少阴心主之输（神门、大陵）。
滋以化源，补以甘温，泻以甘寒，以酸收之，以小苦通之，以微苦辛甘轻剂，同精导气
，使复其本位。
气在于肺者，取之手太阴荣，足少阴输（鱼际并太渊输）。
太阴以苦甘寒。乃乱于胸中之气，以分化之味去之；若成痿者，以导湿热；若善多涕，
从权治以辛热。仍引胃气前出阳道，不令湿土克肾，其穴在太溪。
气在于肠胃者，取之足太阴、阳明；不下者，取之三里（章门、中脘、三里）。
因足太阴虚者，于募穴中导引之于血中。有一说，腑输、去腑病也，胃虚而致太阴无所
禀者，于足阳明胃之募穴中引导之。如气逆上而霍乱者，取三里，气下乃止，不下复始。
气在于头者，取之天柱、大杼；不知，取足太阳荣、输（通谷深，束骨深）。
先取天柱、大杼，不补不泻，以导气而已。取足太阳膀胱经中，不补不泻，深取通谷、
束骨。丁心火，己脾土穴中以引导去之。如用药，于太阳引经药中，少加苦寒、甘寒
以导去之，清凉为之辅佐及使。
气在于臂足，取之先去血脉，后取其阳明、少阳之荣输（二间、三间深取之，内庭、陷
谷深取之）。
视其足、臂之血络尽取之，后治其痿、厥，皆不补不泻，从阴深取，引而上之。上之者
，出也，去也。皆阴火有余，阳气不足，伏匿于地中者。血，营也，当从阴引阳，先于地中
升举阳气，次泻阴火，乃导气同精之法。
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。帝曰∶允乎哉道，明乎哉论，请着之玉版，命曰治乱也。
《灵兰秘典论》中说：心，是君主的宫殿，神明由此产生。凡是愤怒、愤恨、悲伤、思虑、恐惧、惊惧，都会损伤元气。阴火（指因脾胃虚弱、气机下陷而导致的虚性亢奋之火）的炽盛，是因为心中产生凝滞，七情（喜、怒、忧、思、悲、恐、惊）不安所致。心脉，是神明的居所，心君不宁静，就会化生为火，火，是七神的贼害者。所以说，阴火过于旺盛，营气（行于脉中、具有营养作用的气）就不能滋养神明，这就导致了脉病。神明得不到滋养，津液（体内正常水液的总称）就不能运行，也就不能化生血脉。心的神明，是真气的别名，得到血液的滋养就能生长，血液充足则脉道旺盛，脉道是神明的居所。如果心中产生凝滞，七神离散形体，那么脉中就只剩下火了。善于治疗这种疾病的人，关键在于调和脾胃，使心中没有凝滞，或者产生欢欣之情，或者遇到喜事，或者天气温暖和煦，居住在温和的地方，或者食用滋味可口的食物，或者眼前看到想要处理的事务，这样就会豁然开朗，好像没有生病一样，这是因为胃中的元气得以舒展伸张的缘故。
《黄帝针经》中说：体内有热邪导致消瘴（消渴类疾病），适宜用寒凉法；属于寒邪在中焦的，适宜用温热法。胃中有热，就会消化食物过快，使人感到心中悬空、容易饥饿，肚脐以上的皮肤发热；肠中有热，就会排出像粥糜一样的黄色粪便，肚脐以下的皮肤发冷。胃中有寒，就会腹部胀满；肠中有寒，就会肠鸣并发生完谷不化的泄泻。如果是肠中有热而胃中有寒，就会既腹胀又泄泻。不仅仅是肠中有热会导致泄泻，胃中有寒导致传导功能失常也会引起泄泻。
胃喜欢热饮，肠喜欢冷饮，虽然喜好不同，但春夏季节先治标症，秋冬季节先治本元。穿衣方面，寒冷时不要让自己感到凄惨刺骨，暑热时不要让自己大汗淋漓；过热不要灼热难耐，过寒不要冻得发抖，寒温适中，所以正气能够持守，就不会遭受邪气的侵害。
这些规矩法度，是常规的道理，是正确的理法，是衡量事物的标准，应当根据具体情况灵活变通，以反常应对变化。
黄帝问：什么叫气机逆乱？岐伯回答：清气应该在阴分（下部/内部），浊气应该在阳分（上部/外部），营气顺着经脉运行，卫气却逆行，清浊之气相互干扰，扰乱在胸中，这就是所谓的大乱。所以气乱在心，就会心烦意乱、沉默不语、低头静伏；气乱在肺，就会仰面喘息有声，用手按着胸口呼吸；气乱在肠胃，就会发生霍乱；气乱在手臂和小腿，就会发生四肢厥冷；气乱在头部，就会发生厥逆，头重脚轻、眩晕跌倒。
《大法》说：病势从下往上发展的，要用引导的方法使其下行消散。又有说法：病在经脉的，适宜用发汗解表的方法。
黄帝问：五种气乱的情况，针刺有规律吗？岐伯回答：有方法可以引入正气，也有方法可以去除邪气，仔细了解这些方法，就称为身体的珍宝。
黄帝说：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（神门、大陵）。通过滋生化之源，用甘温药补益，用甘寒药泻火，用酸味药收敛，用小苦味药疏通，用微苦、辛、甘的轻剂，配合精气引导气机，使其恢复原本的位置。
气乱在肺，取用手太阴肺经的荣穴和足少阴肾经的输穴（鱼际和太渊）。太阴肺经病变宜用苦甘寒药。这是针对扰乱在胸中的气，用分化性质的药物去除它；如果形成痿证，用疏导湿热的方法；如果经常流鼻涕，权且用辛热药治疗。仍然要引导胃气向前出于阳道，不让湿土克制肾水，对应的穴位在太溪。
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，取用三里穴（章门、中脘、三里）。因为足太阴脾经虚弱的，在募穴中引导其进入血分。有一种说法，腑的输穴用于治疗腑病，如果是胃虚导致太阴脾无所禀受，就在足阳明胃经的募穴中引导它。如果气逆向上导致霍乱，取用三里穴，气降下来就停止，如果不降就重新开始。
气乱在头部，取用天柱、大杼穴；如果没有效果，取用足太阳膀胱经的荣穴和输穴（通谷深刺，束骨深刺）。先取天柱、大杼穴，不补不泻，只是引导气机。取足太阳膀胱经中的穴位，不补不泻，深刺通谷、束骨。针对心火（丁火）和脾土（己土）的穴位进行引导去除。如果用药，在太阳经引经药中，少量加入苦寒、甘寒药物来引导去除，以清凉药作为辅助和向导。
气乱在手臂和足部，取用时先去血脉，然后取用足阳明胃经和足少阳胆经的荣穴和输穴（二间、三间深刺，内庭、陷谷深刺）。观察足部和手臂的血络，全部取之，然后治疗痿证和厥证，都不采用补泻手法，而是从阴分深刺，将气引而上行。上行，就是外出、去除的意思。这都是因为阴火有余，阳气不足，阳气伏匿在地中（体内深层）。血，属于营气，应当从阴引阳，先在体内深层升举阳气，其次泻除阴火，这就是导气同精的方法。
黄帝问：补法和泻法怎么做？岐伯回答：缓慢进针、缓慢出针，叫做导气；补泻不留痕迹，叫做同精。这并不是因为有余或不足，而是乱气相互逆乱造成的。黄帝说：这道理确实高明啊，这论述确实明晰啊，请把它写在玉版上，命名为“治乱”。
The *Ling Shu* (Spiritual Pivot) states: The Heart is the palace of the Sovereign, from which the Shen (Spirit/Mind) emerges. All emotions—anger, resentment, sorrow, thought, fear, and fright—damage Yuan Qi (Original Qi). The flourishing of Yin Fire (deficient fire arising from Spleen-Stomach deficiency and Qi sinking) stems from stagnation in the Heart and the unrest of the Seven Emotions (Joy, Anger, Worry, Thought, Sorrow, Fear, Fright). The Heart vessels are the residence of the Shen; when the Heart Sovereign is not tranquil, it transforms into Fire. Fire is the thief of the Seven Spirits. Therefore, it is said that when Yin Fire is excessively strong, Ying Qi (Nutritive Qi, which flows within the vessels and nourishes the body) cannot nourish the Shen, resulting in vessel pathology. When the Shen lacks nourishment, Jin Ye (Body Fluids) fail to circulate and cannot generate Blood vessels. The Shen of the Heart is an alias for Zhen Qi (True Qi); it grows with blood nourishment, and when blood is abundant, the vessels flourish, as the vessels are the residence of the Shen. If stagnation arises in the Heart and the Seven Spirits detach from the form, only Fire remains in the vessels. Those skilled in treating this condition focus on harmonizing the Spleen and Stomach, eliminating stagnation in the Heart, fostering joy, encountering happy events, residing in warm and mild environments during pleasant weather, consuming flavorful foods, or engaging with desired tasks before one's eyes. In such cases, one feels suddenly as if free from illness, because the Yuan Qi in the Stomach is able to stretch and expand.
The *Huang Di Zhen Jing* (Yellow Emperor’s Classic of Acupuncture) states: For internal heat causing Xiao Zhang (wasting-thirst disorders), cold methods are appropriate; for cold patterns affecting the Middle Jiao, hot methods are appropriate. Heat in the Stomach accelerates digestion, causing a sensation of emptiness in the heart and frequent hunger, with heat felt on the skin above the navel. Heat in the Intestines causes yellow, mushy stools and coldness on the skin below the navel. Cold in the Stomach causes abdominal distension; cold in the Intestines causes borborygmus and diarrhea with undigested food. If there is heat in the Intestines and cold in the Stomach, both distension and diarrhea occur. It is not only intestinal heat that causes diarrhea; Stomach cold leading to impaired transformation also causes diarrhea.
The Stomach prefers hot drinks, while the Intestines prefer cold drinks. Although their preferences differ, in Spring and Summer, treat the branch (symptoms) first; in Autumn and Winter, treat the root (cause) first. Regarding clothing: do not let cold cause shivering distress; do not let heat cause excessive sweating. Avoid being scorching hot or freezing cold; maintain moderate warmth and coolness so that Zheng Qi (Upright Qi) can be maintained and evil pathogens avoided.
These rules and laws are the constant path, the correct principle, and the standard of measurement. They should be applied flexibly according to circumstances, adapting to changes through unconventional means.
The Yellow Emperor asked: What is meant by "rebellious disorder"? Qibo replied: Clear Qi should be in the Yin (lower/internal), and turbid Qi in the Yang (upper/external). Ying Qi follows the vessels smoothly, but Wei Qi (Defensive Qi) moves in reverse. When clear and turbid Qi interfere with each other and chaos ensues in the chest, it is called Great Disorder. Thus, if Qi is disordered in the Heart, there is mental restlessness, silence, and a tendency to bow the head and crouch. If disordered in the Lung, there is gasping with the back arched and breathing aided by hand pressure. If disordered in the Stomach and Intestines, Huo Luan (Cholera-like vomiting and diarrhea) occurs. If disordered in the arms and legs, Si Jue (Four Reversals/Cold Extremities) occurs. If disordered in the Head, Jue Ni (Rebellious Counterflow) occurs, leading to heavy head, dizziness, and fainting.
The *Da Fa* (Great Method) states: For conditions rising from below, use guiding methods to disperse them downward. Another method states: For disorders in the meridians, release them via sweating.
The Yellow Emperor asked: Is there a principle for acupuncture in the five types of disorder? Qibo replied: There is a way to bring in proper Qi and a way to remove pathological Qi. Understanding these ways is considered the treasure of the body.
The Yellow Emperor said: I wish to hear these methods. Qibo said: For Qi disorder in the Heart, select the Shu-Stream points of the Hand-Shaoyin Heart Meridian and Hand-Jueyin Pericardium Meridian (Shenmen [HT7], Daling [PC7]). Nourish the source of transformation, tonify with sweet-warm herbs, drain with sweet-cold herbs, astringe with sour herbs, unblock with slight bitter herbs, and use light agents of slight bitter, pungent, and sweet flavors to guide Jing (Essence) and Qi, restoring them to their original positions.
For Qi disorder in the Lung, select the Ying-Spring point of the Hand-Taiyin Lung Meridian and the Shu-Stream point of the Foot-Shaoyin Kidney Meridian (Yuji [LU10] and Taiyuan [LU9]). For Taiyin disorders, use bitter-sweet-cold herbs. This addresses Qi chaotic in the chest, using flavors that differentiate and eliminate it. If it becomes a Wei Syndrome (Flaccidity Syndrome), guide damp-heat out. If there is excessive nasal discharge, temporarily treat with pungent-hot herbs. Still, guide Stomach Qi forward along the Yang pathways to prevent Wet Earth from overacting on Kidney Water; the relevant acupoint is Taixi [KI3].
For Qi disorder in the Stomach and Intestines, select points on the Foot-Taiyin Spleen Meridian and Foot-Yangming Stomach Meridian. If ineffective, select Sanli [ST36] (Zhangmen [LR13], Zhongwan [CV12], Sanli [ST36]). Since the Foot-Taiyin Spleen is deficient, guide Qi from the Mu-Alarms points into the Blood level. One theory holds that Fu-Organ Shu-Points treat Fu-Organ diseases. If Stomach deficiency leads to Spleen insufficiency due to lack of reception, guide Qi from the Mu-Alarms point of the Foot-Yangming Stomach Meridian. If rebellious Qi causes Huo Luan, select Sanli [ST36]; stop when Qi descends, restart if it does not.
For Qi disorder in the Head, select Tianzhu [BL10] and Dazhu [BL11]. If ineffective, select the Ying-Spring and Shu-Stream points of the Foot-Taiyang Bladder Meridian (Tonggu [BL65] deep insertion, Shugu [BL64] deep insertion). First, select Tianzhu [BL10] and Dazhu [BL11] without tonification or drainage, merely to guide Qi. Select points in the Foot-Taiyang Bladder Meridian without tonification or drainage, inserting deeply into Tonggu [BL65] and Shugu [BL64]. Guide and eliminate via Ding Heart Fire and Ji Spleen Earth acupoints. If using herbs, add slight amounts of bitter-cold and sweet-cold herbs to the Taiyang meridian-guiding herbs to guide elimination, using cooling herbs as assistants and guides.
For Qi disorder in the arms and feet, first remove blood stasis from the collaterals, then select the Ying-Spring and Shu-Stream points of the Foot-Yangming Stomach Meridian and Foot-Shaoyang Gallbladder Meridian (Erjian [LI2] deep insertion, Sanjian [LI3] deep insertion, Neiting [ST44] deep insertion, Xangu [ST43] deep insertion). Observe the blood collaterals in the feet and arms and treat them all. Then treat Wei Syndrome and Jue Syndrome without tonification or drainage, inserting deeply from the Yin level to guide Qi upward. Upward movement signifies exiting and removing. These conditions arise from excess Yin Fire and insufficient Yang Qi, with Yang Qi hidden in the earth (deep interior). Blood belongs to Ying Qi; one should guide Yang from Yin. First, raise Yang Qi from the deep interior, then drain Yin Fire. This is the method of guiding Qi and harmonizing Jing.
The Yellow Emperor asked: How are tonification and drainage performed? Qibo replied: Slow insertion and slow withdrawal is called Guiding Qi. Tonification and drainage without leaving a trace is called Harmonizing Jing. This is not about excess or deficiency, but about the rebellion of disordered Qi. The Yellow Emperor said: Truly profound is this Dao, and clearly stated is this theory. Please inscribe it on the Jade Tablet and name it "Treating Disorder."