Huangdi Neijing · Suwen
Suwen 2 · On Regulating the Spirit with the Qi of the Four Seasons
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是故聖人不治已病,治未病,不治已亂,治未亂,此之謂也
是故圣人不治已病,治未病,不治已乱,治未乱,此之谓也
shì gù shèng rén bù zhì yǐ bìng, zhì wèi bìng, bù zhì yǐ luàn, zhì wèi luàn, cǐ zhī wèi yě
Therefore the sage does not treat those already ill — he treats illness before it is there; he does not govern disorder already broken out — he governs it before it comes.
Illness and disorder are parallel: the body and the state are argued about with the same grammar.
Huangdi Neijing · Suwen
Suwen 2 · On Regulating the Spirit with the Qi of the Four Seasons
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夫病已成而後藥之,亂已成而後治之,譬猶渴而穿井,鬭而鑄錐,不亦晚乎
夫病已成而后药之,乱已成而后治之,譬犹渴而穿井,斗而铸锥,不亦晚乎
fú bìng yǐ chéng ér hòu yào zhī, luàn yǐ chéng ér hòu zhì zhī, pì yóu kě ér chuān jǐng, dòu ér zhù zhuī, bù yì wǎn hū
Once the illness has formed and only then to dose it, once disorder has formed and only then to govern it, is like digging a well when one is already thirsty, or casting a spear when the fighting has begun — is that not too late?
The question is rhetorical, and the chapter has already answered it.