平按∶此篇自篇首至末，见《素问》卷十一第三十九《举痛论》篇。又自五脏六腑
固尽有部至青黑为痛，见《甲乙经》卷一第十五。
黄帝问岐伯曰∶余闻善言天者，必有验于人；（人之善言天者，是人必法天以言人，
故有验于人也。）善言古者，必有合于今；（以今寻古为今法，故必合于今。）善言人
者，必厌于己。（善言知人，必先足于己，乃得知人；不足于己而欲知人，未之有也。
平按∶《素问》厌上有“有”字。）如此，则道不惑而要数极，所谓明矣。（如此，人有三
善之行，于道不惑。所以然者，得其要理之极，明达故也。数，理也。）今余问于夫子，
令可验于己，令之可言而知也，视而可见，扪而可得，令验于己如发蒙解惑，可得闻乎？
（先自行之，即可验于己也。然后问其病之所由，故为言而知之也。察色而知，故为视
而知之也。诊脉而知，故为扪而可得。斯为知者，先验于身，故能为人发蒙于耳目，解
惑于心腑，于此之道，可以闻否？平按∶《素问》令可验于己令之可言而知也十二字，
作令言而可知五字，如发蒙作而发蒙。）岐伯再拜曰∶帝何道之问？黄帝曰∶愿闻人
之五脏卒痛，何气使然？岐伯曰∶经脉流行不止，环周不休，寒气（平按∶气有本作风。）
入焉，经血稽迟，泣而不行，客于脉外则血少，客于脉中则气不通，故卒痛矣。（平按∶
《素问》入焉
经血稽留作入经而稽留，故卒痛矣作故卒然而痛。）黄帝曰∶其痛也，或卒然而止者，
或常痛甚不休者，或痛甚不可按者，或按之而痛止者，或按之而无益者，或喘动应手者，
或心与背相应而痛者，（平按∶《素问》相应作相引。）或心胁肋与少腹相引而痛者，
（平按∶《素问》胁上无心字。）或腹痛引阴股者，或痛宿昔成积者，或卒然痛死不知
人有间复生者，（平按∶《素问》有间作有少间。）或腹痛而 欧者，或腹痛而复泄
者，或痛而闭不通者，（股外为髀，髀内为股，阴下之股为阴股也。 音闷也。平按∶
《素问》或腹痛而 欧者作或痛而呕者。注阴股袁刻误作阴病。）凡此诸痛，各不同
形，别之奈何？（凡此十四别病，十三寒客内为病，一种热气客内为闭，皆为痛病，不
知所由，故须问之。平按∶诸痛袁刻作诸病。）岐伯对曰∶寒气客于肠外则肠寒，寒则
缩卷，卷则肠绌急，绌急则外引小络，故卒然痛，得炅则痛立已矣，因重中于寒，则痛
久矣。（绌，褚律反，缝也，谓肠寒卷缩如缝连也。肠绌属肠经之小络散络于肠，故肠
寒绌急引络而痛，得热则立已。炅，热也。平按∶《素问》肠均作脉，卷作蜷，立已作
立止。）寒气客经脉之中，与炅气相薄则脉满，满则痛而不可按也，寒气稽留，炅气从
上，则脉充大而血气乱，故痛不可按也。（痛不可按之，两义解之∶一，寒热薄于脉中，
满痛不可得按；二，寒下留，热气上行，令脉血气相乱，故不可按也。平按∶《素问》
故痛作故痛甚。）寒气客于肠胃之间，募原之下，而不得
散，小络急引故痛，按之则气散，故痛止矣。（肠胃皆有募有原，募原之下皆有孙络，
寒客肠胃募原之下，孙络引急而痛，故按之散而痛止。平按∶《素问》而不得散作血不
得散，故痛止作故按之痛止。）寒气客于挟脊之脉，则深按之不能及，故按之无益。
（挟脊脉，督脉挟脊，故曰挟脊脉也。督脉挟于脊里而上行深，故按之不及，所以按之
无益者也。）寒气客于冲脉，冲脉起于关元，随腹直上则脉不通，不通则气因之，故
喘动应手矣。（关元在脐下小腹，下当于胞，故前言冲脉起于胞中直上。邪气客之，故
喘动应手。有本无起于关元下十字也。平按∶《素问》直上下有寒气客三字。）寒气客
于背输之脉则脉泣，泣则血虚，虚则痛，其输注于心，故相引而痛，按之则热气至，至
则痛止矣。（背输之脉，足太阳脉也。太阳心输之络注于心中，故寒客太阳，引心而痛。
按之不移其手，则手热，故痛止。平按∶《素问》则脉泣作则血脉涩。注于心袁刻误作
主于心。注寒客太阳袁刻误作寒客大肠。）寒气客于厥阴，厥阴之脉者，络阴器系于肝，
寒气客于脉中，则血泣脉急，引胁与少腹矣。（厥阴肝脉属肝络胆布胁肋，故寒客血泣
脉急，引胁与少腹痛也。平按∶《素问》客于厥阴下有之脉二字，引胁与少腹作故胁肋
与少腹相引痛。）厥气客于阴股，寒气上及少腹，血泣在下相引，故痛。（厥气客在阴
股，阴股之血凝泣，故其气上引少腹而痛也。平按∶《素问》故痛作故腹痛引阴股。）
寒气客于五脏，厥逆上泄，阴气竭，阳气未入，故卒然痛死不知人，气复反则生矣。（寒
气入五脏中，厥逆上吐，遂令阴气竭绝，阳气未入之间，卒痛不知人，阳气入脏还生也。）
寒气客于肠募关元之间，络血之中，血泣不得注于大经，血气稽留，留不得行，故卒然
成积矣。（肠，谓大肠、小肠也。大
肠募在天枢脐左右各二寸，原在手大指之间。小肠募在脐下三寸关元，原在手外侧腕骨
之前完骨。寒气客此募原之下，血络之中，凝泣不行，久留以成积也。平按∶《素问》
肠募关元作小肠募原，卒然作宿昔，此节在寒气客于五脏上。）寒气客于肠胃，厥逆上
出，故痛而呕矣。（寒客肠胃，其气逆上，故痛呕吐也。）寒气客于小肠，不得成聚，
故后泄腹痛矣。（寒客小肠，不得成于积聚，故后利腹痛也。）热气留于小肠，小肠中
瘅热焦竭，则故坚干不得出矣。（热气留止小肠之中，则小肠中热，糟粕焦竭干坚，故
大便闭不通矣。平按∶《素问》小肠中瘅热作肠中痛瘅热，坚上无故字，不得出下有故
痛而闭不通六字。注留止袁刻作留于。）黄帝曰∶所谓言而可知者也，视而可见奈何？
岐伯曰∶五脏六腑固尽其部，视其五色，黄赤为热，白为寒，青黑为痛，此所谓视可见
者也。（五脏六腑各有色部，其部之中色见，视之即知脏腑之病，此则视而可见者也。）
（平按∶《甲乙》青黑为痛在黄赤为热上。）黄帝曰∶闻而可得奈何？岐伯曰∶视
其主病之脉坚而血，皮及陷下者，可闻而得也。（视脉及皮之状，问其所由，故为闻而
得也。平按∶《素问》闻作扪，据上文扪而可得，应作扪，血下无皮字。）黄帝曰∶善。
平按：本篇从篇首至末尾，见于《素问》卷十一第三十九篇《举痛论》。另外从“五脏六腑固尽有部”至“青黑为痛”，见于《甲乙经》卷一第十五篇。
黄帝询问岐伯说：我听说善于谈论天道的人，一定能在人体上得到验证；（所谓善于谈论天道的人，就是效法天道来阐述人体生理病理，所以能在人身上得到验证。）善于谈论古代事物的人，一定与当今情况相吻合；（通过考察古代以作为当今的法则，所以必然与当今相合。）善于谈论人体规律的人，一定能使自己内心满足和通达。（善于了解他人者，必须先充实和完善自身，然后才能了解他人；自身不足却想了解他人，是从来没有的事。平按：《素问》中“厌”字前有“有”字。）像这样，那么大道就不会迷惑，要领和数理就能穷尽，这就叫做明智了。（像这样，人具备这三种善行，对大道就不会迷惑。之所以如此，是因为掌握了要领和数理的极致，明达事理。数，指理数。）现在我向夫子请教，希望能让我在自身得到验证，能够用言语表达并知晓，观察就能看到，触摸就能得知，希望这种验证如同揭开蒙蔽、解除困惑一样清晰，可以听您讲讲吗？（先自行实践，即可在自身得到验证。然后询问疾病产生的原因，所以能言而知之。观察面色而知道病情，所以视而可见。诊察脉象而知道病情，所以扪而可得。这些知识，都是先在自身得到验证，所以能为他人耳目开启蒙蔽，在心腑解除困惑。对于此道，可以听闻吗？平按：《素问》中“令可验于己令之可言而知也”十二字，作“令言而可知”五字，“如发蒙”作“而发蒙”。）
岐伯拜了两拜说：陛下问的是什么道理呢？黄帝说：我希望听听人的五脏突然疼痛，是什么气导致的？岐伯说：经脉之气流行不止，环周循环不停，寒气侵入其中，经血运行迟缓，凝涩而不流动，寒气客居在脉外则血液减少，客居在脉中则气机不通，所以突然发生疼痛。（平按：《素问》中“入焉 经血稽留”作“入经而稽留”，“故卒痛矣”作“故卒然而痛”。）
黄帝说：这种疼痛，有的突然停止，有的持续剧痛不止，有的疼痛剧烈不能按压，有的按压后疼痛停止，有的按压后没有效果，有的脉搏跳动应手，有的心口与背部相互牵引而痛，（平按：《素问》中“相应”作“相引”。）有的心胁肋与小腹相互牵引而痛，（平按：《素问》中“胁”上没有“心”字。）有的腹痛牵引到大腿内侧，有的疼痛日久形成积块，有的突然剧痛昏死不知人事，过一会儿又苏醒过来，（平按：《素问》中“有间”作“有少间”。）有的腹痛且呕吐，有的腹痛且腹泻，有的疼痛且大便闭塞不通。（大腿外侧称为髀，大腿内侧称为股，阴部下方的股部称为阴股。音同“闷”。平按：《素问》中“或腹痛而 欧者”作“或痛而呕者”。注：阴股，袁刻误作“阴病”。）所有这些疼痛，形态各不相同，如何辨别它们？（以上共十四种别病，十三种是寒邪客入体内致病，一种是热气客入体内导致闭塞，都属于痛病，不知道其原因，所以需要询问。平按：诸痛，袁刻作“诸病”。）
岐伯回答说：寒气客居在肠外，则肠道受寒，寒冷则收缩卷曲，卷曲则肠管拘急紧缩，拘急紧缩则向外牵引细小的络脉，所以突然疼痛，遇到温热则疼痛立即停止，如果再次受到寒邪侵袭，则疼痛持久不愈。（绌，音褚律反，意为缝合，指肠寒卷缩如同缝线连接。肠绌属于肠经的小络，散布于肠，所以肠寒绌急牵引络脉而痛，得热则立即停止。炅，即热。平按：《素问》中“肠”均作“脉”，“卷”作“蜷”，“立已”作“立止”。）
寒气客居在经脉之中，与热气相互搏结则脉道充盈，充盈则疼痛且不可按压，寒气停留不去，热气从上而来，则脉道充大且血气紊乱，所以疼痛不可按压。（疼痛不可按压有两种解释：一是寒热搏结于脉中，脉满疼痛不可按压；二是寒邪在下停留，热气上行，导致脉中血气相乱，所以不可按压。平按：《素问》中“故痛”作“故痛甚”。）
寒气客居在肠胃之间、募原之下，而不能散开，小络脉紧急牵引所以疼痛，按压则气散，所以疼痛停止。（肠胃都有募穴和原穴，募原之下都有孙络，寒邪客居在肠胃募原之下，孙络牵引拘急而痛，所以按压后气散而痛止。平按：《素问》中“而不得散”作“血不得散”，“故痛止”作“故按之痛止”。）
寒气客居在挟脊的经脉，则深按无法触及，所以按压没有效果。（挟脊脉，即督脉挟持脊柱，所以叫挟脊脉。督脉夹在脊里向上行，位置深，所以按压无法触及，因此按压没有效果。）
寒气客居在冲脉，冲脉起于关元穴，沿腹部直上，则脉道不通，不通则气机随之逆乱，所以脉搏跳动应手。（关元穴在脐下小腹，下方对应胞宫，所以前文说冲脉起于胞中直上。邪气客居于此，所以脉搏跳动应手。有些版本没有“起于关元下”五个字。平按：《素问》中“直上”下有“寒气客”三字。）
寒气客居在背部的输脉，则血脉凝涩，凝涩则血虚，血虚则疼痛，其输注关联于心，所以心背相互牵引而痛，按压则热气到达，到达则疼痛停止。（背部的输脉，是足太阳膀胱经。太阳经心之络脉注于心中，所以寒邪客居太阳经，牵引心脏而痛。按压时手不移开，则手部发热，所以疼痛停止。平按：《素问》中“则脉泣”作“则血脉涩”。注：“注于心”，袁刻误作“主于心”。注：“寒客太阳”，袁刻误作“寒客大肠”。）
寒气客居在厥阴经，厥阴经的脉，联络阴器并系连于肝，寒气客居在脉中，则血液凝涩脉道拘急，牵引胁肋和小腹疼痛。（厥阴肝脉属肝络胆，布散于胁肋，所以寒邪客入导致血涩脉急，牵引胁肋和小腹疼痛。平按：《素问》中“客于厥阴”下有“之脉”二字，“引胁与少腹”作“故胁肋与少腹相引痛”。）
厥气客居在阴股，寒气上行及于小腹，下部血液凝涩相互牵引，所以疼痛。（厥气客居在阴股，阴股的血液凝涩，所以其气上引小腹而痛。平按：《素问》中“故痛”作“故腹痛引阴股”。）
寒气客居在五脏，导致厥逆之气上泄，阴气竭绝，阳气未能入内，所以突然剧痛昏死不知人事，如果气机回复则能生还。（寒气进入五脏，厥逆之气上吐，遂使阴气竭绝，在阳气未入脏之间，突然疼痛不知人事，阳气入脏则生还。）
寒气客居在肠募、关元之间，络脉的血中，血液凝涩不能注入大经脉，血气停留，滞留不能运行，所以突然形成积块。（肠，指大肠、小肠。大肠募穴在天枢，脐左右各二寸，原穴在手大指之间。小肠募穴在脐下三寸关元，原穴在手外侧腕骨之前的完骨。寒气客居在此募原之下，血络之中，凝涩不行，久留而成积。平按：《素问》中“肠募关元”作“小肠募原”，“卒然”作“宿昔”，此节在“寒气客于五脏”之上。）
寒气客居在肠胃，厥逆之气上出，所以疼痛且呕吐。（寒邪客居肠胃，其气逆上，所以疼痛呕吐。）
寒气客居在小肠，水谷不得聚集成形，所以后泄腹痛。（寒邪客居小肠，不得成于积聚，所以后利腹痛。）
热气留止在小肠，小肠中产生郁热焦枯，则大便坚硬干燥无法排出。（热气留止在小肠之中，则小肠中热，糟粕焦枯干坚，所以大便闭不通。平按：《素问》中“小肠中瘅热”作“肠中痛瘅热”，“坚”上无故字，“不得出”下有“故痛而闭不通”六字。注：“留止”，袁刻作“留于”。）
黄帝说：所谓“言而可知”是怎样的？
岐伯说：五脏六腑各有其对应的面部色部，观察五色，黄色和赤色主热，白色主寒，青色和黑色主痛，这就是所谓的“视而可见”。（五脏六腑各有颜色分部，其分部中显现的颜色，观察即可知道脏腑的疾病，这就是视而可见。）（平按：《甲乙经》中“青黑为痛”在“黄赤为热”之上。）
黄帝说：所谓“闻而可得”是怎样的？
岐伯说：观察主病之脉的坚实程度及血液状况，以及皮肤的浮沉陷下等情况，可以通过问诊得知。（观察脉象及皮肤的状态，询问其缘由，所以为闻而得。平按：《素问》中“闻”作“扪”，据上文“扪而可得”，应作“扪”，“血”下无“皮”字。）
黄帝说：好。
Ping An: This chapter, from the beginning to the end, is found in Volume XI, Chapter 39 of *Suwen* (Basic Questions), titled "Ju Tong Lun" (Discourse on Pain). Additionally, the section from "The five zang and six fu organs have their fixed regions" to "Blue-black indicates pain" is found in Volume I, Chapter 15 of *Jiayijing* (Systematic Classic of Acupuncture and Moxibustion).
Yellow Emperor asked Qibo: I have heard that those who are good at discussing the Way of Heaven must have verification in humanity; (Those who are good at discussing the Way of Heaven apply the principles of Heaven to describe human physiology and pathology, thus having verification in humans.) Those who are good at discussing ancient matters must align with the present; (By examining the past to serve as a model for the present, one necessarily aligns with the present.) Those who are good at discussing human nature must satisfy themselves. (To be good at understanding others, one must first enrich oneself; without self-enrichment, attempting to understand others is impossible. Ping An: The character "You" appears before "Yan" in *Suwen*.) In this way, the Great Dao will not be confused, and its essentials and principles can be fully understood, which is called wisdom. (With these three virtues, one is not confused by the Dao. This is because one grasps the ultimate principles and is enlightened. "Shu" refers to principles or numbers.) Now I ask you, Master, hoping that it can be verified in myself, expressed in words and known, seen visually, and obtained through touch. I hope this verification is like removing blindness or resolving confusion. May I hear about it? (First practice it yourself, and it can be verified in yourself. Then inquire about the cause of illness, so it can be known through speech. Observe complexion to know disease, so it is visible. Diagnose pulse to know disease, so it is obtainable by touch. These knowledges are first verified in one's own body, thus enabling one to remove blindness from others' eyes and ears, and resolve confusion in their heart and bowels. Regarding this Dao, may I hear it? Ping An: In *Suwen*, the twelve characters "Ling ke yan yu ji ling zhi ke yan er zhi ye" are condensed into five characters "Ling yan er ke zhi", and "Ru fa meng" is written as "Er fa meng".)
Qibo bowed twice and said: What question does Your Majesty ask? Yellow Emperor said: I wish to hear about sudden pain in the five zang organs of humans; what qi causes this? Qibo said: The qi of the meridians flows endlessly, circulating continuously. When cold qi enters, the blood in the meridians moves slowly, stagnates, and does not flow. If cold lodges outside the vessels, blood becomes deficient; if it lodges inside the vessels, qi becomes obstructed, causing sudden pain. (Ping An: In *Suwen*, "Ru yan jing xue ji liu" is written as "Ru jing er ji liu", and "Gu zu tong yi" is written as "Gu tu ran er tong".)
Yellow Emperor said: Regarding this pain, sometimes it stops suddenly, sometimes it persists severely without ceasing, sometimes it is too painful to press, sometimes pressing stops the pain, sometimes pressing has no effect, sometimes the pulse throbs under the hand, sometimes the heart and back pull each other in pain, (Ping An: In *Suwen*, "Xiang ying" is written as "Xiang yin".) sometimes the heart, hypochondrium, ribs, and lower abdomen pull each other in pain, (Ping An: In *Suwen, there is no "Xin" before "Xie".) sometimes abdominal pain radiates to the medial thigh, sometimes pain forms an accumulation over time, sometimes sudden severe pain causes unconsciousness, followed by recovery after a while, (Ping An: In *Suwen*, "You jian" is written as "You shao jian".) sometimes abdominal pain with vomiting, sometimes abdominal pain with diarrhea, sometimes pain with constipation. (The outer part of the thigh is called Bi, the inner part Gu, and the part below the yin area is Yin Gu. The sound is like "Men". Ping An: In *Suwen*, "Huo fu tong er Ou zhe" is written as "Huo tong er ou zhe". Note: Yin Gu was misprinted as Yin Bing in Yuan edition.) All these pains differ in form; how should they be distinguished? (There are fourteen types of distinct diseases mentioned above: thirteen are caused by cold pathogen invading internally, and one is caused by heat pathogen leading to obstruction. All are pain conditions, but the cause is unknown, hence the inquiry. Ping An: Zhu tong was printed as Zhu bing in Yuan edition.)
Qibo replied: When cold qi lodges outside the intestines, the intestines become cold. Cold causes contraction and curling; curling leads to intestinal cramping. Cramping pulls on the small collateral vessels, causing sudden pain. Upon receiving warmth, the pain stops immediately. If re-exposed to cold, the pain becomes chronic. (Chu means sewing; it refers to the intestines contracting and curling like sewn fabric. Chu belongs to the small collaterals of the Intestine Meridian scattered around the intestines. Thus, cold causes Chu and cramping, pulling the collaterals and causing pain; warmth stops it immediately. Jiong means heat. Ping An: In *Suwen*, "Chang" is written as "Mai", "Juan" as "Quan", and "Li yi" as "Li zhi".)
When cold qi lodges within the meridians and contends with warm qi, the vessels become full. Fullness causes pain that cannot be pressed. If cold qi lingers and warm qi rises, the vessels swell, and blood and qi become chaotic, causing pain that cannot be pressed. (There are two interpretations for pain unresponsive to pressure: First, cold and heat contend within the vessels, causing fullness and pain unresponsive to pressure. Second, cold stays below while heat rises, disrupting blood and qi, making pressure ineffective. Ping An: In *Suwen*, "Gu tong" is written as "Gu tong shen".)
When cold qi lodges between the stomach and intestines, below the Mu-Yuan points, and cannot disperse, the small collaterals contract and pull, causing pain. Pressing disperses the qi, stopping the pain. (Both stomach and intestines have Mu and Yuan points. Below these points lie Sun-collaterals. Cold lodging here causes Sun-collaterals to contract and pull, causing pain; pressing disperses the qi and stops the pain. Ping An: In *Suwen*, "Er bu de san" is written as "Xue bu de san", and "Gu tong zhi" as "Gu an zhi tong zhi".)
When cold qi lodges in the meridians flanking the spine, deep pressure cannot reach them, so pressing is ineffective. (The meridians flanking the spine refer to the Du Mai (Governing Vessel). It runs deeply within the spine, so superficial pressure cannot reach it, rendering pressing useless.)
When cold qi lodges in the Chong Mai (Penetrating Vessel), which originates at Guan Yuan and ascends straight up the abdomen, the vessel becomes obstructed. Obstruction causes qi to rebel, resulting in pulsation felt under the hand. (Guan Yuan is located in the lower abdomen below the umbilicus, corresponding to the Bao Gong (Uterus/Womb). Hence, it is previously stated that the Chong Mai originates from the Bao Gong and ascends. Pathogenic qi lodging here causes pulsation. Some versions omit the phrase "originates at Guan Yuan". Ping An: In *Suwen*, three characters "Han qi ke" appear after "Zhi shang".)
When cold qi lodges in the Back-Shu meridians, the blood vessels stagnate. Stagnation leads to blood deficiency, and deficiency causes pain. Since the Shu points connect to the Heart, the heart and back pull each other in pain. Pressing brings warmth, which stops the pain. (The Back-Shu meridians refer to the Foot-Taiyang Bladder Meridian. Its collaterals connecting to the Heart enter the Heart. Thus, cold lodging in Taiyang pulls the Heart, causing pain. Keeping the hand pressed generates heat, stopping the pain. Ping An: In *Suwen*, "Ze mai qi" is written as "Ze xue mai se". Note: "Zhu yu xin" was misprinted as "Zhu yu xin" in Yuan edition. Note: "Han ke Taiyang" was misprinted as "Han ke Da Chang" in Yuan edition.)
When cold qi lodges in the Jueyin Meridian, whose vessels connect to the genitalia and tie to the Liver, cold lodging in the vessels causes blood stagnation and vessel tension, pulling the hypochondrium and lower abdomen. (The Jueyin Liver Meridian belongs to the Liver, connects to the Gallbladder, and spreads over the hypochondrium. Thus, cold causes blood stagnation and vessel tension, pulling the hypochondrium and lower abdomen. Ping An: In *Suwen*, two characters "Zhi mai" appear after "Ke yu Jueyin", and "Yin xie yu shao fu" is written as "Gu xie lei yu shao fu xiang yin tong".)
Juevi qi lodges in the medial thigh, and cold qi ascends to the lower abdomen. Blood stagnates below and pulls, causing pain. (Jueqi lodges in the medial thigh, where blood stagnates. Thus, the qi pulls upward to the lower abdomen, causing pain. Ping An: In *Suwen*, "Gu tong" is written as "Gu fu tong yin Yin gu".)
When cold qi lodges in the five Zang organs, causing Jue-ni (rebellious Qi) to ascend and leak, Yin qi is exhausted, and Yang qi fails to enter. This causes sudden severe pain, unconsciousness, and death-like state. If Qi returns, life is preserved. (Cold entering the five Zang organs causes Jue-ni and vomiting, exhausting Yin qi. Between the exhaustion of Yin and the entry of Yang, sudden pain and unconsciousness occur. Entry of Yang into the Zang restores life.)
When cold qi lodges between the Intestine-Mu point and Guan Yuan, in the collateral blood, blood stagnates and cannot flow into the major meridians. Blood and qi stagnate and fail to move, forming an accumulation suddenly. (Intestines refer to Large and Small Intestines. The Large Intestine Mu point is Tian Shu, two cun left and right of the umbilicus; the Yuan point is between the big toe. The Small Intestine Mu point is Guan Yuan, three cun below the umbilicus; the Yuan point is Wan Gu, anterior to the wrist bone on the radial side. Cold lodging below these Mu-Yuan points in the blood collaterals causes stagnation and accumulation over time. Ping An: In *Suwen*, "Chang mu Guan Yuan" is written as "Xiao chang mu yuan", "Cu ran" as "Su xi", and this section precedes "Han qi ke yu wu zang".)
When cold qi lodges in the stomach and intestines, Jue-ni Qi rebels and exits upwards, causing pain and vomiting. (Cold lodging in stomach and intestines causes Qi to rebel upwards, resulting in pain and vomiting.)
When cold qi lodges in the Small Intestine, food and fluids fail to aggregate properly, causing diarrhea and abdominal pain. (Cold lodging in Small Intestine prevents aggregation, leading to loose stools and abdominal pain.)
When heat qi remains in the Small Intestine, it causes internal heat and drying. The feces become dry and hard, unable to pass. (Heat remaining in the Small Intestine causes internal heat, drying out waste material, making stool hard and difficult to pass. Ping An: In *Suwen*, "Xiao chang zhong dan re" is written as "Chang zhong tong dan re", there is no "Gu" before "Jian", and six characters "Gu tong er bi bu tong" follow "Bu de chu". Note: "Liu zhi" was printed as "Liu yu" in Yuan edition.)
Yellow Emperor said: What do you mean by "known through speech"?
Qibo said: The five Zang and six Fu organs have specific facial color regions. Observing the five colors: yellow and red indicate heat, white indicates cold, blue and black indicate pain. This is what is meant by "visible observation". (Each Zang and Fu organ has a corresponding color region on the face. Observing the colors revealed in these regions allows one to know the disease of the organs. This is visible observation.) (Ping An: In *Jiayijing*, "Qing hei wei tong" precedes "Huang chi wei re".)
Yellow Emperor said: What do you mean by "obtained through hearing/inquiry"?
Qibo said: By observing the firmness of the pulse governing the disease and the state of the blood, as well as the floating, sinking, or depressed state of the skin, one can obtain knowledge through inquiry. (Observing the pulse and skin conditions, and asking for the cause, constitutes obtaining knowledge through inquiry. Ping An: In *Suwen*, "Wen" is written as "Men". Based on the earlier text "Men er ke de", it should be "Men". There is no "Pi" after "Xue".)
Yellow Emperor said: Excellent.