（《素问·通评虚实论》《奇病论》）
帝曰∶癫疾何如？（《素问·通评虚实论》）。岐伯曰∶脉搏大滑，久自已；脉小坚急，死不治。（搏大而滑为阳脉，阳盛气亦盛，故久
将自已。若小坚而急，则肝之真藏脉也，全失中和而无胃气，故死不治。）帝曰∶癫疾之脉，虚实何如？岐伯曰∶虚则可
治，实则死。（虚则柔缓，邪气微也，故生。实则弦急，邪气盛也，故死。）
帝曰∶人生而有病巅疾者，病名曰何？安所得之？（《素问·奇病论》。凡百病之生，必由外感内伤，人有初生者，未犯邪气，即有巅疾，故欲以明之。）岐伯曰∶病名
为胎病，此得之在母腹中时，其母有所大惊，气上而不下，精气并居，故令子发为巅疾也。（惊则气乱而逆，故气上不下。
气乱则精亦从之，故精气并及于胎，令子为巅痫疾也。愚按∶巅疾者，即癫痫也。本经巅、癫通用，于此节之义可见，
诸家释为顶巅者非。盖儿之初生，即有病癫痫者，今人呼为胎里疾者即此，未闻有胎病顶巅者也。凡诸篇有书巅字者，
当因此以辨其义。）
（《素问·举痛论》 附∶诸痛治法）
黄帝问曰∶余闻善言天者，必有验于人；善言古者，必有合于今；善言人者，必有厌于己。如此则道不惑而要数极，
所谓明明也。（天与人一理，其阴阳气数，无不相合，故善言天者必有验于人。古者今之鉴，欲察将来，须观既往，故善
言古者必有合于今。彼之有善，可以为法，彼之有不善，可以为戒，故善言人者必有厌于己。厌，足也，美也。明此三
者，尚何所不明哉？）今余问于夫子，令言而可知，视而可见，扪而可得，令验于己，如发蒙解惑，可得而闻乎？（发
蒙者，如去其蒙蔽也。扪音门。）岐伯再拜稽首对曰∶何道之问也？帝曰∶愿闻人之五脏卒痛，何气使然？（卒，猝同。）
岐伯对曰∶经脉流行不止，环周不休，寒气入经而稽迟，泣而不行，客于脉外则血少，客于脉中则气不通，故卒然而痛。
（泣音涩，下同。）帝曰∶其痛或卒然而止者，或痛甚不休者，或痛甚不可按者，或按之而痛止者，或按之无益者，或喘
动应手者，或心与背相引而痛者，或胁肋与少腹相引而痛者，或腹痛引阴股者，或痛宿昔而成积者，或卒然痛死不知人
少间复生者，或痛而呕者，或腹痛而后泄者，或痛而闭不通者，凡此诸痛，各不同形，别之奈何？（右卒痛证，凡十四
种，其候各异也。）岐伯曰∶寒气客于脉外则脉寒，脉寒则缩蜷，缩蜷则脉绌急，绌急则外引小络，故卒然而痛，得炅则
痛立止。（蜷，不伸也。绌，屈曲也。炅，热也。寒气客于脉外者，邪不甚深，卫气不得流通，则外引小络而卒然为痛，
故但得炅暖之气，其痛则立止也。蜷音拳。绌音屈。炅，居永切。）因重中于寒，则痛久矣。（重中于寒，则不易解散也。）
寒气客于经脉之中，与炅气相搏则脉满，满则痛而不可按也。（阳气行于脉中而寒袭之，则寒热相搏，留而不行，则邪实
于经，故脉满而痛，不可按也。）寒气稽留，炅气从上，则脉充大而血气乱，故痛甚不可按也。（炅气从上，阳主升也。
寒邪遏之，则脉充于内而血气乱，故其痛必甚。）寒气客于肠胃之间，膜原之下，血不得散，小络急引故痛，按之则血气
散，故按之痛止。（膜，筋膜也。原，肓之原也。义详下章。肠胃之间，膜原之下，皆有空虚之处，血不散而小络满，则
急引而痛，按之则寒气可散，小络可缓，故其痛止。非若经脉之无罅隙者，按之则愈实而愈痛也。《百病始生篇》曰∶其
着于肠胃之募原也，饱食则安，饥则痛。义与此通。）寒气客于挟脊之脉，则深按之不能及，故按之无益也。（挟脊者，
足太阳经也。其最深者，则伏冲伏膂之脉，故按之不能及其处。）寒气客于冲脉，冲脉起于关元，随腹直上，寒气客则脉
不通，脉不通则气因之，故喘动应手矣。（关元，任脉穴，在脐下三寸。冲脉起于胞中，即关元也。其脉并足少阴肾经，
夹脐上行，会于咽喉，而肾脉上连于肺，若寒气客之则脉不通，脉不通则气亦逆，故喘动应手也。）寒气客于背俞之脉则
脉泣，脉泣则血虚，血虚则痛，其俞注于心，故相引而痛，按之则热气至，热气至则痛止矣。（背俞，五脏俞也，皆足太
阳经穴。太阳之脉循膂当心入散，上出于项，故寒气客之，则脉涩血虚，为背与心相引而痛，因其俞注于心也。按之则
热至而痛止者，正以血虚故耳。）寒气客于厥阴之脉，厥阴之脉者，络阴器，系于肝，寒气客于脉中，则血泣脉急，故胁
肋与少腹相引痛矣。（肝经之脉循阴股入髦中，抵少腹，布胁肋也。）厥气客于阴股，寒气上及少腹，血泣在下相引，故
腹痛引阴股。（厥气，寒逆之气也。少腹阴股之间，乃足三阴冲脉之所由行也，寒气犯之，皆相引而痛。）寒气客于小肠
膜原之间，络血之中，血泣不得注于大经，血气稽留不得行，故宿昔而成积矣。（小肠为受盛之府，化物所出，若寒气客
其膜原络血之间，则血涩不行，故不得注于大经，稽留渐久，因成积也。）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。（寒伤脏气，则气不得降而厥逆上泄，乃致真阴暴竭，阳气未能遽入，故卒然痛死，
必待脏气复反则生矣。）寒气客于肠胃，厥逆上出，故痛而呕也。（肠胃，言六腑也。水谷之在六腑，必自上而下，乃其
顺也；若寒气客之，则逆而上出，故为痛为呕。）寒气客于小肠，小肠不得成聚，故后泄腹痛矣。（小肠为丙火之腑，而
寒邪胜之，则阳气不化，水谷不得停留，故为后泄腹痛。）热气留于小肠，肠中痛，瘅热焦渴，则坚干不得出，故痛而闭
不通矣。（热留小肠，是阳藏阳病也，故为瘅热焦渴、坚干痛闭之疾。愚按∶后世治痛之法，有曰痛无补法者，有曰通则
不痛痛则不通者，有曰痛随利减者，人相传诵，皆以此为不易之法，凡是痛证无不执而用之。不知痛而闭者。固可通之，
如本节云热结小肠、闭而不通之类是也。痛而泄者，不可通也，如上节云寒客小肠、后泄腹痛之类是也。观王荆公解痛
利二字曰∶治法云∶诸痛为实，痛随利减。世俗以利为下也。假令痛在表者，实也；痛在里者，实也；痛在血气者，亦
实也。故在表者，汗之则愈；在里者，下之则愈；在血气者，散之行之则愈。岂可以利为下乎？宜作通字训则可。此说
甚善，已得治实之法矣；然痛证亦有虚实，治法亦有补泻，其辨之之法，不可不详。凡痛而胀闭者，多实，不胀不闭者
多虚。痛而拒按者为实，可按者为虚。喜寒者多实，爱热者多虚。饱而甚者多实，饥而甚者多虚。脉实气粗者多实，脉
虚气少者多虚。新病壮年者多实，愈攻愈剧者多虚。痛在经者脉多弦大，痛在脏者脉多沉微。必兼脉证而察之，则虚实
自有明辨，实者可利，虚者亦可利乎？不当利而利之，则为害不浅。故凡治表虚而痛者，阳不足也，非温经不可；里虚
而痛者，阴不足也，非养营不可。上虚而痛者，心脾受伤也，非补中不可；下虚而痛者，脱泄亡阴也，非速救脾肾、温
补命门不可。夫以温补而治痛者，古人非不多也，惟近代薛立斋、汪石山辈尤得之。奈何明似丹溪，而亦曰诸痛不可补
气，局人意见，岂良法哉？）帝曰∶所谓言而可知者也，视而可见奈何？（欲察色以知病也。）岐伯曰∶五脏六腑固尽有
部，（义详脉色类三十二。）视其五色，黄赤为热，白为寒，青黑为痛，此所谓视而可见者也。（黄赤色者，火动于经，故
为热。白色者，阳气衰微，血不上荣，故为寒。青黑色者，血凝气滞，故为痛。）帝曰∶扪而可得奈何？（以手按摸也。）
岐伯曰∶视其主病之脉，坚而血及陷下者，皆可扪而得也。帝曰∶善。（主病之脉，病所在也。脉坚者，邪之聚也。血留
者，络必盛而起也。陷下者，血气不足，多阴候也。凡是者，皆可摸而得之。）
(From *Suwen: Tongping Xushi Lun* and *Qibing Lun*)
The Yellow Emperor asked: What are the manifestations of dian disease (epilepsy)? Qibo replied: If the pulse is large and slippery, the disease will recover spontaneously after a long period; if the pulse is small, firm, and rapid, it indicates a fatal condition that cannot be treated. (A large and slippery pulse belongs to Yang pulses, indicating abundant Yang Qi and vigorous Qi mechanism, so the disease will improve naturally over time. If the pulse is small, firm, and rapid, it manifests as the Zang organ's true pulse [Zhen Zang Mai], completely losing the harmonious Qi and Stomach Qi [Wei Qi], leading to death.)
The Yellow Emperor asked further: Regarding dian disease, what are the differences between deficiency and excess patterns? Qibo replied: Deficiency patterns can be treated, whereas excess patterns are difficult to cure. (Deficiency presents with a soft and slow pulse, indicating mild pathogenic factors, thus suggesting vitality. Excess presents with a wiry, hard, and rapid pulse, indicating rampant pathogenic factors, leading to death.)
The Yellow Emperor asked: A person is born with dian disease affecting the vertex. What is this disease called, and how is it acquired? (*Suwen: Qibing Lun* states: All diseases arise from external invasions or internal injuries. However, some individuals suffer from dian disease at birth before encountering pathogens, so we seek to understand the cause.) Qibo replied: This disease is called "Tai Bing" (fetal disease). It is acquired while in the mother's womb when the mother suffers from severe fright. Fright causes Qi to ascend and fail to descend, causing Essence and Qi to congregate upwards, thereby causing the fetus to develop dian disease. (Fright disrupts Qi mechanism, causing rebellion and ascent. Disrupted Qi leads Essence to follow, affecting the fetus and causing epilepsy. Note: Dian disease refers to epilepsy. In the classic text, "Dian" [vertex] and "Dian" [epilepsy] are used interchangeably. Interpreting it solely as "vertex" is incorrect. Infants born with epilepsy are now called "congenital epilepsy," but there is no such thing as a congenital "vertex disease." The character "Dian" in other chapters should be interpreted accordingly.)
(From *Suwen: Jutong Lun*, Appendix: Treatment Methods for Various Pains)
The Yellow Emperor asked: I have heard that those who speak well of Heaven must find verification in humanity; those who speak well of antiquity must align with the present; and those who speak well of others must find reflections in themselves. By doing so, one's understanding of the Dao remains clear and precise, which is called wisdom. (Heaven and humanity share the same principles; Yin-Yang and numerical laws correspond perfectly. Thus, speaking of Heaven verifies in humanity. Antiquity serves as a mirror for the present; observing the past helps predict the future. Others' virtues serve as models, and their faults as warnings. Understanding these three aspects brings clarity.) Now, I ask you, Master, to explain things that can be known through words, seen through observation, and felt through palpation, allowing me to verify them in myself, like lifting a veil or resolving confusion. ("Fa Meng" means removing obscurity. "Men" is pronounced 'men'.)
Qibo bowed twice and kowtowed, replying: What aspect of the Dao do you inquire about?
The Yellow Emperor said: I wish to hear about sudden pain in the five Zang organs. What Qi causes this? ("Cu" is synonymous with "Zu," meaning sudden.)
Qibo replied: The flow of Qi and Blood in the meridians never ceases, circulating endlessly. When Cold Qi enters the meridians, its flow slows and stagnates. If Cold lodges outside the vessels, Blood becomes deficient; if it lodges inside, Qi becomes obstructed, resulting in sudden pain. ("Qi" is pronounced 'se', meaning stagnant/astringent.)
The Yellow Emperor asked: Pain may cease suddenly, persist severely, be intolerable to pressure, relieved by pressure, unaffected by pressure, feel pulsating under pressure, radiate between the heart and back, radiate between the hypochondrium and lower abdomen, radiate from the abdomen to the inner thigh, form masses over time, cause sudden fainting with recovery later, accompany vomiting, accompany diarrhea, or accompany constipation. These pains vary in form. How should they be differentiated? (There are fourteen types of sudden pain listed above, each with distinct symptoms.)
Qibo replied: When Cold lodges outside the vessels, the vessels become cold, contract, and cramp, pulling on collateral vessels, causing sudden pain. Heat relieves this immediately. (Quan means not extending; Chu means bending; Jiong means heat. Cold outside vessels is shallow; Wei Qi cannot circulate freely, pulling collaterals. Heat resolves it. Quan sounds like 'quan'; Chu sounds like 'qu'; Jiong is pronounced 'jiong'.) If re-exposed to Cold, pain persists. (Repeated Cold invasion is hard to resolve.)
When Cold lodges within the vessels and combats Warmth, the vessels become full, causing severe pain unrelieved by pressure. (Yang Qi moves in vessels; Cold attacks, causing Cold-Heat combat. Pathogen stays, filling vessels, causing pain.) If Cold lingers and Warmth rises from above, vessels swell, Blood and Qi become chaotic, causing severe pain. (Warmth rises due to Yang nature. Cold blocks it, swelling vessels internally and disrupting Qi/Blood.)
When Cold lodges between the intestines/stomach and the membrane source (Mo Yuan), Blood cannot disperse, and small collaterals tense, causing pain. Pressure disperses Qi/Blood, relieving pain. (Membrane refers to fascia; Yuan refers to the origin of Huang. Intestines/stomach area has void spaces. Blood stasis fills small collaterals, causing tension. Pressure dissipates Cold and relaxes collaterals. Unlike solid vessels where pressure worsens pain. *Baibing Shisheng Pian* notes: Pathogens at Mo Yuan cause pain when hungry, relief when full.)
When Cold lodges in the paravertebral vessels, deep pressure cannot reach it, so palpation is ineffective. (Paravertebral region is Foot-Taiyang Bladder Meridian. Deepest parts are Fu Chong and Fu Lv vessels, inaccessible by palpation.)
When Cold lodges in the Chong Vessel, which originates at Guanyuan and ascends straight up the abdomen, obstruction occurs. Obstruction causes Qi rebellion, resulting in pulsation felt under the hand. (Guanyuan is Ren-4, 3 cun below umbilicus. Chong Vessel starts in uterus/Guanyuan, runs alongside Kidney Meridian, meets throat, connects to Lung. Cold causes obstruction and Qi rebellion.)
When Cold lodges in the Back-Shu vessels, vessels stagnate, Blood becomes deficient, causing pain. Since Shu points connect to the Heart, pain radiates between back and heart. Heat from palpation relieves pain. (Back-Shu points are Taiyang meridian points. Taiyang channel runs along spine to heart. Cold causes stagnation/deficiency, linking back and heart. Palpation generates heat, relieving deficiency-pain.)
When Cold lodges in the Jueyin vessel, which connects to genitalia and ties to the Liver, Blood stagnates and vessels tighten, causing radiating pain between hypochondrium and lower abdomen. (Liver channel runs through inner thigh to genitals, reaches lower abdomen, spreads to hypochondrium.)
Jue Qi (Cold-rebellious Qi) lodges in the inner thigh, Cold ascends to lower abdomen, Blood stagnates below, causing radiating pain from abdomen to inner thigh. (Jue Qi is Cold-rebellious Qi. Lower abdomen/thigh is pathway for Foot-Yin and Chong vessels. Cold causes radiating pain.)
When Cold lodges in Small Intestine membrane/collateral blood, Blood stagnates and cannot enter major vessels. Qi/Blood stay stagnant, forming masses over time. (Small Intestine receives and transforms. Cold in membranes/collaterals causes stasis, preventing entry into major vessels, eventually forming masses.)
When Cold lodges in the Five Zang, causing rebellious upward leakage, Yin exhausts, Yang fails to enter, causing sudden fainting/pain. Recovery depends on Qi returning. (Cold damages Zang Qi, causing upward rebellion, exhausting True Yin. Yang cannot enter quickly. Survival requires Qi restoration.)
When Cold lodges in intestines/stomach, causing rebellious upward emission, pain and vomiting occur. (Six Fu organs move downward. Cold causes upward rebellion, leading to pain/vomiting.)
When Cold lodges in Small Intestine, it cannot accumulate food, causing diarrhea and abdominal pain. (Small Intestine is Bing-Fire. Cold defeats Fire, failing to transform fluids/food, causing diarrhea/pain.)
When Heat remains in Small Intestine, intestinal pain, intense thirst, and dry stool occur, causing pain and constipation. (Heat in Small Intestine is Yang-disease-in-Yang. Causes thirst/dryness/constipation. Note: Later theories say "No tonification for pain," "Unblocked means no pain," "Pain decreases with purgation." These are often applied rigidly. Constipation allows purgation (Heat binding). Diarrhea prohibits it (Cold invading). Wang Anshi explained "Li" as "Tong" (unblocking/opening), not just purging. Surface pain needs sweating; interior pain needs purging; Qi/Blood pain needs dispersing. Pain has deficiency/excess. Distension/obstruction suggests excess; lack thereof suggests deficiency. Rejection of pressure suggests excess; acceptance suggests deficiency. Preference for cold suggests excess; preference for heat suggests deficiency. Worsening after eating suggests excess; worsening when hungry suggests excess. Strong pulse/rough breath suggests excess; weak pulse/faint breath suggests deficiency. New illness/youth suggests excess; worsening with attack suggests deficiency. Channel pain shows wiry/large pulse; Zang pain shows deep/faint pulse. Differentiate by pulse/symptoms. Excess can be purged; can deficiency be purged? Improper purging harms. Table-deficiency pain needs warming channels; Interior-deficiency pain needs nourishing Ying; Upper-deficiency (Heart/Spleen) needs tonifying Middle; Lower-deficiency (leakage/Yin loss) needs saving Spleen/Kidney and warming Mingmen. Ancient masters like Xue Lizhai and Wang Shishan mastered warm-tonification for pain. Why did Danyang followers reject tonification? Such limited views are not good methods.)
The Yellow Emperor asked: What does "known through words" mean?
Qibo replied: The Five Zang and Six Fu have specific locations. Observing the Five Colors reveals pathology: Yellow/Red indicates Heat; White indicates Cold; Blue/Black indicates Pain. This is "visible through observation." (Yellow/Red shows Fire moving in channels = Heat. White shows Yang deficiency/Blood failure to nourish = Cold. Blue/Black shows Blood stasis/Qi stagnation = Pain.)
The Yellow Emperor asked: What does "obtainable through palpation" mean? (Palpating with hands.)
Qibo replied: Observe the pulse governing the disease. Firm pulses indicate pathogen accumulation; stagnant Blood indicates distended collaterals; sunken pulses indicate Qi/Blood deficiency (Yin signs). All these can be detected by palpation. (Governing pulse locates disease. Firmness indicates pathogen gathering. Stagnant Blood causes collateral prominence. Sunken pulses indicate deficiency. All detectable by touch.)
The Yellow Emperor said: Excellent.