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。谷气顺脉。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。（ 音闷）
本经邪客篇曰。五谷入于胃也。其糟粕津液宗气。分为三隧。故宗气积于胸中。出于喉咙。以
贯心脉而行呼
吸焉。营气者。泌其津液。注之于脉。化而为血。以营四末。内注五脏六腑。以应刻数焉。此言宗
气积于胸中。上贯心脉。同营气行于脉中。以应呼吸漏下。五味篇曰。谷始入于胃。其精微者。先出
于胃之两焦。以溉五脏。别出两行营卫之道。其大气之抟而不行者。积于胸中。命曰气海。出于肺。
循喉咽。故呼则出。吸则入。此言宗气积于胸中。上出于肺。偕卫气行于脉外。以应呼吸漏下。此营
行脉中。卫行脉外。宗气两行营卫之道。一呼一吸。脉行六寸。漏下二刻。人二百七十息。脉行十
六丈二尺为一周。漏下百刻。人一万三千五百息。脉行五十度而大周于身。此清气在阴。浊气在阳。
营行脉中。卫行脉外。清浊之不相干也。又曰卫气者。出其悍气之 疾。而先行于四末分肉皮肤之间。
而不休者也。昼日行于阳。夜行于阴。常从足少阴之分间行于五脏六腑。此营卫相将。偕行于脉外。
昼行阳二十五度。夜行阴二十五度。与营行脉中。卫行脉外之各走其道。清浊之不相干也。经脉十二
以应十二月者。六脏六腑之经脉。循度环转。行十六丈二尺为一周也。分为四时者。一日之中有四时。
朝则为春。日中为夏。日入为秋。夜半为冬。卫气昼行于阳。夜行于阴。其气各异。营卫相随。阴
阳相和。而清浊不相干也。夫循脉之营卫宗气。从胸而上出于心肺。顺脉而行。以营四末。内注五
脏六腑。以应刻数。其营卫相随。昼行阳而夜行阴者。与脉逆行。从头注于臂 。以行三阳之分。
夜则内行脏腑之阴。与营行脉中。卫行脉外之气不相干也。所谓清浊相干者。循脉之营卫。与行阴
行阳之营卫相干。是以乱于胸。乱于心肺。及乱于肠胃臂 头也。
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
太阳阳明。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。
道者。谓各有循行之道路。有道以来。有道以去者。言有道以来。而清浊相干。亦当有道以去。
而阴阳相和也。故审知逆顺之道。是谓养身之宝。取手少阴手太阴之荥输者。取气以顺其宗气之上
行也。本经云。宗气流于海。其上者走于息道。其下者注于气街。又曰冲脉者。十二经之海也。与少阴
之大络。起于肾。下出于气街。取足少阴输者。顺宗气之下行也。取足太阴阳明。而复取之三里者。
先取气而后取脉也。取天柱大杼而复取之荥输者。先取脉而后取气也。盖清浊相干。乃经脉外内之
血气厥逆也。经脉篇曰。六经络。手阳明少阳之大络。起于五指间。上合肘中。逆气在于臂足。取之
先去血脉。后取其阳明少阳之荥输者。先去其脉中之逆。使脉外之血气。溜注于脉中。而阴阳已和也。
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。黄帝曰。允乎哉道。明乎哉论。请着之玉版。命曰治乱也。
徐入徐出者。导其气之来去也。营卫者。精气也。同生于水谷之精。故谓之同精。出入补泻。
非为有余不足。乃导乱气之相逆也。（玉师曰上古治气者着之玉版治血脉者着之金匮）
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？什么情况下能恢复而治愈？岐伯说：五行运行有序，四季各有区分。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，十二月又分为四季，即春、秋、冬、夏，它们的气机各不相同。营气与卫气相随，阴阳已经调和，清气与浊气互不干扰，像这样就是顺应规律而治愈。
黄帝问：什么叫违背规律而紊乱？岐伯说：清气滞留于阴分，浊气滞留于阳分，水谷之气顺行于脉中，但卫气逆行，清气与浊气相互干扰，扰乱在胸中，这称为“大悗”（mèn，指胸闷烦乱）。如果气乱在心，就会出现心烦、沉默不语、低头静伏的症状；气乱在肺，就会出现坐卧不安、喘息有声、双手按胸呼吸的症状；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，表现为头重脚轻、眩晕跌倒。
《灵枢·邪客》篇说：五谷进入胃后，其糟粕、津液和宗气分为三条通道。所以宗气积聚在胸中，出于喉咙，贯通心脉以推动呼吸。营气分泌津液，注入脉中，化为血液，以营养四肢末端，向内灌注五脏六腑，以应合漏壶滴水的刻度（计时）。这里说的是宗气积聚在胸中，向上贯通心脉，同营气一起在脉中运行，以应合呼吸和漏壶滴水。《灵枢·五味》篇说：食物刚进入胃，其中的精微物质，先从胃的上、下二焦分出，以灌溉五脏，另外分出两条路径，即营气和卫气的运行之道。其中大气聚集而不散行的，积聚在胸中，命名为“气海”，出于肺，沿着喉咽，所以呼气时排出，吸气时进入。这里说的是宗气积聚在胸中，向上出于肺，偕同卫气在脉外运行，以应合呼吸和漏壶滴水。这里讲的是营气在脉中运行，卫气在脉外运行，宗气在营卫两道中双向运行。一呼一吸之间，脉气运行六寸，漏壶滴水两刻，人呼吸二百七十次，脉气运行十六丈二尺为一周，漏壶滴水一百刻，人呼吸一万三千五百次，脉气运行五十周而大循环全身。这是清气在阴，浊气在阳，营气在脉中，卫气在脉外，清浊之气互不干扰。又说：卫气，是它那剽悍滑疾的部分，先行于四肢、分肉和皮肤之间，不停歇。白天行于阳分，夜晚行于阴分，常从足少阴肾经的分野间运行于五脏六腑。这里讲的是营卫相随，偕行于脉外，白天行阳二十五周，夜晚行阴二十五周，这与营行脉中、卫行脉外各走其道、清浊不相干扰的道理一致。十二经脉对应十二月，是指六脏六腑的经脉，按照循行度数环转，运行十六丈二尺为一周。分为四季，是指一天之中有四季之分：早晨为春，中午为夏，日落为秋，半夜为冬。卫气白天行于阳，夜晚行于阴，其气机各异，营卫相随，阴阳相和，从而清浊不相干扰。那些循行于脉中的营卫和宗气，从胸中向上出于心肺，顺着经脉而行，以营养四肢末端，向内灌注五脏六腑，以应合漏壶刻度。而那些营卫相随，昼行阳而夜行阴的，却与经脉逆行，从头向下注入手臂，以运行三阳经的分野，夜晚则向内运行脏腑之阴，这与在脉中运行的营气和在脉外运行的卫气互不干扰。所谓清浊相干，是指循行于脉中的营卫，与行于阴分、行于阳分的营卫相互干扰，因此导致气乱于胸中，乱于心肺，以及乱于肠胃、手臂、头部。
黄帝说：对于五乱证，针刺治疗有法则吗？岐伯说：有来路就有去路，仔细了解这个法则，就叫做身体的珍宝。黄帝说：好。希望听听这个法则。岐伯说：气乱在心，取手少阴心经和心包经的输穴；气乱在肺，取手太阴肺经的荥穴，以及足少阴肾经的输穴；气乱在肠胃，取足太阳膀胱经和足阳明胃经的穴位，如果不缓解，取足三里穴；气乱在头部，取天柱穴和大杼穴，如果无效，取足太阳膀胱经的荥穴和输穴；气乱在手臂和足部，先刺破血脉放血，然后取其阳明经和少阳经的荥穴和输穴。
所谓“道”，是指各有循行的道路。“有道以来，有道以去”，是说既然有来路导致清浊相干，也应当有去路，从而使阴阳调和。所以详细了解逆顺的法则，就叫做养生的珍宝。取手少阴、手太阴的荥穴和输穴，是为了取气以顺应宗气的上行。《灵枢》说：宗气流注于四海，其上者走于息道（呼吸道），其下者注于气街。又说冲脉是十二经之海，与足少阴肾经的大络，起于肾，向下出于气街。取足少阴肾经的输穴，是为了顺应宗气的下行。取足太阴脾经和足阳明胃经，再取足三里穴，是先调气而后调脉。取天柱、大杼穴，再取荥穴和输穴，是先调脉而后调气。大概清浊相干，是经脉内外血气厥逆所致。《灵枢·经脉》篇说：六经络，手阳明、手少阳的大络，起于五指间，向上汇合于肘中。逆气在于手臂和足部，取穴时先去血脉（放血），后取其阳明、少阳经的荥穴和输穴，这是先去脉中之逆气，使脉外的血气流注于脉中，从而使阴阳调和。
黄帝问：补法泻法怎么做？岐伯说：慢慢进针，慢慢出针，叫做导气。补泻没有固定的形态，叫做同精。这不是因为正气有余或不足，而是乱气相互逆乱造成的。黄帝说：道理真高明啊！论述真明晰啊！请把它写在玉版上，命名为《治乱》。
徐入徐出，是引导气的来去。营卫属于精气，都共同生于水谷的精微，所以叫做同精。出入补泻，不是为了纠正有余或不足，而是为了引导逆乱的乱气。（玉师说：上古时期治疗气病将其记载在玉版上，治疗血脉病将其记载在金匮中）
Huangdi said: The twelve meridians correspond to the Five Elements and are divided into the Four Seasons. Under what conditions do they become disordered? Under what conditions can they be treated? Qibo replied: The Five Elements follow an orderly sequence, and the Four Seasons have distinct divisions. Following these patterns leads to health; violating them leads to disorder. Huangdi asked: What is meant by following the patterns? Qibo replied: The twelve meridians correspond to the twelve months, which are further divided into the Four Seasons: Spring, Autumn, Winter, and Summer, each with its distinct Qi characteristics. Ying Qi (Nutritive Qi) and Wei Qi (Defensive Qi) follow each other, Yin and Yang are harmonized, and Clear Qi and Turbid Qi do not interfere with each other. This constitutes following the patterns for treatment.
Huangdi asked: What is meant by disorder due to violation of patterns? Qibo replied: When Clear Qi remains in the Yin aspects and Turbid Qi remains in the Yang aspects, while Grain Qi flows smoothly within the vessels but Wei Qi (Defensive Qi) moves in reverse, Clear and Turbid Qi interfere with each other, causing chaos in the chest. This is called "Da Men" (severe chest oppression and confusion). If Qi becomes disordered in the Heart, it causes mental restlessness, silence, a tendency to bow the head, and quiet crouching. If Qi becomes disordered in the Lungs, it causes restlessness in sitting or lying, panting with audible sounds, and using hands to support breathing. If Qi becomes disordered in the intestines and stomach, it results in Huoluan (cholera-like syndrome with vomiting and diarrhea). If Qi becomes disordered in the arms and shins, it results in Si Jue (cold extremities). If Qi becomes disordered in the head, it results in Jue Ni (reversal of Qi), characterized by heavy head, dizziness, and falling.
The chapter *Xie Ke* in this classic states: When five grains enter the stomach, their dregs, fluids, and Zong Qi (Pectoral Qi) are divided into three pathways. Thus, Zong Qi accumulates in the chest, emerges from the throat, penetrates the heart vessels, and governs respiration. Ying Qi (Nutritive Qi) secretes fluids, injects them into the vessels, transforms them into blood, and nourishes the four extremities, flowing inward to the five zang and six fu organs, corresponding to the water clock's intervals. This describes Zong Qi accumulating in the chest, penetrating upward through the heart vessels, traveling with Ying Qi within the vessels to correspond with respiration and the water clock. The chapter *Wu Wei* states: When food first enters the stomach, its refined essence first exits from the upper and lower jiao of the stomach to irrigate the five zang organs. It separately exits via two pathways, the routes of Ying Qi and Wei Qi. The large Qi that gathers and does not circulate accumulates in the chest, named Qi Hai (Sea of Qi). It emerges from the lungs, follows the throat and pharynx, so it exits on exhalation and enters on inhalation. This describes Zong Qi accumulating in the chest, emerging upward from the lungs, traveling with Wei Qi outside the vessels to correspond with respiration and the water clock. Here, Ying Qi travels within the vessels, and Wei Qi travels outside the vessels, while Zong Qi travels in both Ying and Wei pathways. With each breath, the pulse moves six cun, and the water clock drops two ke (units of time). After 270 breaths, the pulse moves sixteen zhang and two chi for one cycle, and the water clock drops one hundred ke. After 13,500 breaths, the pulse completes fifty cycles, circulating thoroughly throughout the body. This illustrates Clear Qi in Yin, Turbid Qi in Yang, Ying Qi in vessels, and Wei Qi outside vessels, where Clear and Turbid Qi do not interfere. It also states: Wei Qi, specifically its fierce and rapid component, precedes in movement among the four extremities, muscles, and skin without resting. It travels in Yang during the day and in Yin at night, often passing through the areas of Foot Shaoyin (Kidney) meridian to travel through the five zang and six fu organs. This describes Ying and Wei Qi accompanying each other, traveling outside the vessels, moving twenty-five cycles in Yang during the day and twenty-five cycles in Yin at night. This aligns with the principle that Ying travels in vessels and Wei travels outside, each taking its own path, ensuring Clear and Turbid Qi do not interfere. The twelve meridians corresponding to the twelve months refer to the meridians of the six zang and six fu organs circling according to their pathways, moving sixteen zhang and two chi for one cycle. Divided into the Four Seasons refers to the four seasons within a single day: morning is Spring, noon is Summer, sunset is Autumn, and midnight is Winter. Wei Qi travels in Yang during the day and in Yin at night, with distinct Qi characteristics. Ying and Wei follow each other, Yin and Yang harmonize, and thus Clear and Turbid Qi do not interfere. Those Ying, Wei, and Zong Qi that follow the vessels rise from the chest to emerge in the heart and lungs, flow along the vessels to nourish the four extremities, and flow inward to the five zang and six fu organs, corresponding to the water clock intervals. However, those Ying and Wei that follow each other, traveling in Yang by day and Yin by night, move in reverse to the vessels, descending from the head into the arms to traverse the Taiyang (Three Yang) divisions, and internally traversing the Yin of the organs at night. This is independent of the Ying Qi in vessels and Wei Qi outside vessels. The so-called interference of Clear and Turbid Qi refers to the interference between the Ying and Wei circulating in the vessels and the Ying and Wei traveling in Yin and Yang divisions. This causes disorder in the chest, in the heart and lungs, and in the intestines, stomach, arms, and head.
Huangdi said: For the five disorders, is there a method for acupuncture? Qibo replied: There is a way for them to come and a way for them to go. Understanding this way thoroughly is considered the treasure of the body. Huangdi said: Excellent. I wish to hear this method. Qibo replied: If Qi is disordered in the Heart, select the Shu (Stream) points of Hand Shaoyin (Heart) and Hand Jueyin (Pericardium). If Qi is disordered in the Lungs, select the Ying (Spring) point of Hand Taiyin (Lung) and the Shu (Stream) point of Foot Shaoyin (Kidney). If Qi is disordered in the intestines and stomach, select points from Foot Taiyang (Bladder) and Foot Yangming (Stomach); if not relieved, select Zusanli (ST36). If Qi is disordered in the head, select Tianzhu (BL10) and Dazhu (BL11); if ineffective, select the Ying (Spring) and Shu (Stream) points of Foot Taiyang (Bladder). If Qi is disordered in the arms and feet, first puncture the blood vessels to release blood, then select the Ying (Spring) and Shu (Stream) points of Yangming and Shaoyang meridians.
The term "Dao" (Way/Path) refers to specific pathways of circulation. "There is a way for them to come and a way for them to go" means that since there is a pathway leading to the interference of Clear and Turbid Qi, there must also be a pathway to resolve it, thereby restoring harmony between Yin and Yang. Therefore, thoroughly understanding the principles of reversal and smoothness is the treasure of nurturing life. Selecting the Ying and Shu points of Hand Shaoyin and Hand Taiyin aims to regulate Qi to facilitate the ascending flow of Zong Qi. The classic states: Zong Qi flows into the Four Seas; its ascending part travels through the respiratory passages, and its descending part pours into the Qichong (Qi Street). It also states: The Chong Mai (Penetrating Vessel) is the Sea of the Twelve Meridians. It originates from the Kidney via the large collateral of Foot Shaoyin and descends to emerge at Qichong. Selecting the Shu point of Foot Shaoyin facilitates the downward flow of Zong Qi. Selecting Foot Taiyin (Spleen) and Foot Yangming (Stomach), and additionally selecting Zusanli, prioritizes regulating Qi before regulating the vessels. Selecting Tianzhu and Dazhu, followed by Ying and Shu points, prioritizes regulating the vessels before regulating Qi. Generally, the interference of Clear and Turbid Qi results from the reversal of blood and Qi inside and outside the meridians. The chapter *Jing Mai* states: The large collaterals of Hand Yangming and Hand Shaoyang originate between the fingers and converge in the elbow. When rebellious Qi is in the arms and feet, one should first address the blood vessels (release blood) and then select the Ying and Shu points of Yangming and Shaoyang. This removes the rebellion within the vessels, allowing blood and Qi outside the vessels to flow into the vessels, thus harmonizing Yin and Yang.
Huangdi asked: How are tonification and sedation performed? Qibo replied: Slow insertion and slow withdrawal is called Dao Qi (Guiding Qi). Tonification and sedation without fixed forms are called Tong Jing (Same Essence). This is not due to excess or deficiency, but rather the mutual reversal of disordered Qi. Huangdi said: How profound is this method! How clear is this theory! Please inscribe it on the Jade Tablet, naming it "Treating Disorder."
Slow insertion and slow withdrawal guide the arrival and departure of Qi. Ying and Wei belong to Jing Qi (Essence Qi), born together from the refined essence of water and grain, hence called Tong Jing. Insertion and withdrawal for tonification and sedation are not for correcting excess or deficiency, but for guiding the reversal of disordered Qi. (Master Yu stated: In ancient times, treatments for Qi disorders were recorded on Jade Tablets, and treatments for blood vessel disorders were recorded in Golden Coffers.)