灵枢经·五乱 Discourse on the Five Disorders
黄帝曰：经脉十二者，别为五行，分为四时，何失而乱？何得而治？歧伯曰：五行有序，四时有分，相顺则治，相逆则乱。
黄帝曰：何谓相顺？歧伯曰：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，阴阳已知，清浊不相干，如是则顺之而治。
黄帝曰：何为逆而乱，歧伯曰：清气在阴，浊气在阳，营气顺脉，卫气逆行，清浊相干，乱于胸中，是谓大悗。故气乱于心，则烦心密嘿，俛首静伏；乱于肺，则俛仰喘喝，
接手以呼；乱于肠胃，是为霍乱；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？歧伯曰：有道以来，有道以去，审知其道，是谓身宝。黄帝曰：善。愿闻其道。歧伯曰：气在于心者，取之手少阴心主之俞；气在于肺者，取之手太阴荥，足少阴俞，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，取足太阳荥俞；气在于臂足，取之先去血脉，后取其阳明少阳之荥输。
黄帝曰：补写奈何？歧伯曰：徐入徐出，谓之导气。补写无形，谓之同精。是非有馀不足也，乱气之相逆也。黄帝曰：允乎哉道，明乎哉论，请著之玉版，命曰治乱也。
Huangdi said: 'The twelve channel vessels are distinguished according to the five phases and divided according to the four seasons — what causes their loss and disorder, and what allows them to be well ordered?' Qibo said: 'The five phases have their sequence, and the four seasons have their divisions; when these accord with one another, order results, and when they oppose one another, disorder results.'
Huangdi said: 'What is meant by according with one another?' Qibo said: 'The twelve channel vessels correspond to the twelve months. The twelve months are divided into the four seasons. The four seasons are spring, autumn, winter, and summer, each with its own distinct qi. When nutritive qi and defensive qi follow each other properly, when yin and yang are already understood, and when clear and turbid do not interfere with one another — when this is so, all is in accord, and order results.'
Huangdi said: 'What is meant by opposition and disorder?' Qibo said: 'When clear qi lodges in yin and turbid qi lodges in yang, when the nutritive qi follows the vessels properly but the defensive qi moves in reverse, then clear and turbid interfere with one another, throwing the chest into disorder — this is called great oppression. Thus when qi is disordered in the heart, there is vexation of the heart, a silent inwardness, and a hanging of the head in quiet stillness; when disordered in the lung, there is labored breathing with the head bowed and raised, panting and gasping,
clutching at the hands with each exhalation; when disordered in the intestines and stomach, this is sudden turmoil disorder; when disordered in the arms and legs, this brings about reversal-cold of the four limbs; when disordered in the head, this brings about reversal-ascent, with heaviness of the head, dizziness, and collapse.
Huangdi said: 'In needling these five disorders, is there a proper method?' Qibo said: 'There is a proper way by which the disorder is brought on, and a proper way by which it is dispelled; to examine and understand this way is called the treasure of the body.' Huangdi said: 'Good. I wish to hear this way.' Qibo said: 'When the qi disorder is in the heart, select the shu-transport points of the Hand Shaoyin Heart channel and of the Heart's ruling minister, the Pericardium channel; when the qi disorder is in the lung, select the ying-spring point of the Hand Taiyin Lung channel and the shu-transport point of the Foot Shaoyin Kidney channel; when the qi disorder is in the intestines and stomach, select points of the Foot Taiyin Spleen and Yangming Stomach channels, and if this does not relieve it, select Zusanli; when the qi disorder is in the head, select Tianzhu and Dazhu, and if this does not resolve it, select the ying-spring and shu-transport points of the Foot Taiyang Bladder channel; when the qi disorder is in the arms and legs, first remove stagnant blood from the vessels, and afterward select the ying-spring and shu-transport points of the Yangming and Shaoyang channels.'
Huangdi said: 'How is supplementation and drainage carried out in this case?' Qibo said: 'To insert the needle slowly and withdraw it slowly is called guiding the qi. Supplementation and drainage that leave no visible trace are called uniting with the essence. For this condition is not one of surplus or insufficiency, but of disordered qi rebelling against itself.' Huangdi said: 'How true this way is, how clear this discourse! I ask that it be inscribed upon jade tablets, and let it be called "Governing Disorder."'