诸部分痛，各入本门，如痛风入痹门，目痛入目门，此特痛之大法耳。
〔《素》〕黄帝问曰∶予闻善言天者，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，所谓明也。今予问于夫子，令言而可知，视而可见，扪而可得，
令验于己，而发蒙解惑，可得而闻乎？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？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。帝曰∶其痛卒然而止者，或痛甚不休者，或痛甚不可按
者，或按之而痛者，或按之无益者，或喘动应手者，或心与背相引而痛者，或胁肋与小腹相引而痛者，
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？岐伯曰∶寒气客于脉外则脉寒，
脉寒则缩绻，缩绻则脉绌急，绌急则外引小络，故卒然而痛，得炅则痛立止，因重中于寒，
则痛久矣。
（炅，古迥切，热也。）寒气客于经脉之中，与炅气相搏则脉满，满则痛而不可按也。寒气稽留，炅
气从上，则脉充大而血气乱，故痛甚不可按也。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。寒气客于侠脊之脉，则深按之不能及，故按之无益
也。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。寒气客于背俞之脉，则血脉泣，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。（治见心痛。）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，则血涩脉急，故胁肋与小腹相引痛矣。（治见胁肋痛。）厥气客于阴股，寒气上及小腹，血
泣在下相引，故腹痛引阴股。（治见腹痛。）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。（治见积。）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。寒气客于肠胃，厥逆上出，故痛而呕也。（治见吐法。）寒气
客于小肠，小肠不得成聚，故后泄腹痛矣。（治见滞下。）热气留于小肠，小肠中痛，瘅热焦渴，
则坚干不得出，故痛而闭不通矣。（治见秘结。）帝曰∶所谓言而可知者也，视而可见奈何？岐伯曰∶
五脏六腑，固尽有部，视其五色，黄赤为热，白为寒，青黑为痛，此所谓视而可见者也。帝曰∶扪而
可得奈何？岐伯曰∶视其主病之脉坚而血及陷下者，皆可扪而得也。（俱举痛论篇）
〔《素》〕气伤痛，形伤肿。故先痛而后肿者，气伤形也；先肿而后痛者，形伤气也。（阴阳应象论）
〔《灵》〕有形而不痛者，阳之类也；无形而痛者，阴之类也。无形而痛者，其阳完而阴伤之也，急
治其阴，无攻其阳。有形而痛者，其阴完而阳伤之也，急治其阳，无攻其阴。阴阳俱动，乍有形，乍
无形，加以烦心，命曰阴胜其阳，此谓不表不里，其形不久。
〔垣〕通则不痛，痛则不通。又云∶痛随利减，亦有当随其经络而通之，则疼痛去矣。如轻可去
实，麻黄、葛根之属是也。谓如头痛，当用川芎、细辛之类通之，则无凝滞，痛随利减也。
〔海〕诸痛为实，痛随利减，世多以下之为利也。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！作通字训，
则可得矣。故经曰∶通则不痛，痛则不通，此之谓也。
运气 诸痛皆属火。经云∶诸疼痛，皆属于火是也。一属火实。经云∶火郁之发，民病骨痛，节
乃有动是也。一属火虚。经云∶火不及曰伏明，伏明之纪，其发痛是也。
〔丹〕诸痛皆属火，寒凉药不可峻用，必用温散之药。诸痛不可用人参，盖补气气旺，则不通而
痛愈甚矣。
各个部位的疼痛，分别归入各自的门类，例如痛风归入痹证门，目痛归入眼科门，这仅仅是论述疼痛的大法罢了。
《素问》中记载：黄帝问道：我听说善于谈论天道的人，一定能在人体上得到验证；善于谈论古代之事的人，一定与当今的情况相吻合；善于谈论他人者，一定能应用于自身。如果能做到这样，那么医道就不会迷惑，且能掌握要领和规律，这就是所谓的“明”。现在我向先生请教，希望能听到那些言语可以知晓、观察可以看见、触摸可以感知的道理，让我能在自己身上得到验证，从而启发蒙昧、解除疑惑，能够听您讲讲吗？岐伯拜了两拜并叩头回答说：您问的是哪方面的道理呢？黄帝说：我希望听听人的五脏突然发生疼痛，是什么气导致的？岐伯回答说：经脉中的气血流行不止，循环周身不停息。寒气侵入经脉后运行迟缓，凝涩而不流通。如果寒气客居在脉外，则血液减少；如果客居在脉中，则气机不通畅，所以会突然发生疼痛。黄帝说：这种疼痛突然发作又突然停止的，或者疼痛剧烈而不停止的，或者疼痛剧烈不能按压的，或者按压后疼痛的，或者按压后没有效果的，或者脉搏跳动应手的，或者心口与背部相互牵引疼痛的，或者胁肋部与小腹部相互牵引疼痛的，或者腹痛牵引到大腿内侧的，或者疼痛日久形成积块的，或者突然剧痛昏死不知人事，过一会儿又苏醒的，或者疼痛伴有呕吐的，或者腹痛随后腹泻的，或者疼痛伴有大便闭塞不通的，所有这些疼痛，形态各不相同，该如何辨别呢？岐伯说：寒气客居在脉外，则经脉受寒，经脉受寒则收缩卷曲，收缩卷曲则经脉拘急，经脉拘急则向外牵引细小的络脉，所以突然发生疼痛，遇到温热则疼痛立即停止。如果再次受到寒邪侵袭，则疼痛就会持久不愈。
（炅，古音迥切，意思是热。）寒气客居在经脉之中，与热气相搏结，则经脉充盈胀满，胀满则疼痛且不可按压。寒气停留不去，热气从上而来，则经脉充盛变大，血气紊乱，所以疼痛剧烈且不可按压。寒气客居在肠胃之间、膜原之下，血液不能散行，小络脉紧急牵引，所以发生疼痛。按压时血气得以疏散，所以按压后疼痛停止。寒气客居在夹脊的经脉中，深按也达不到病所，所以按压没有效果。寒气客居在冲脉，冲脉起于关元穴，沿腹部直上，寒气客居则脉道不通，脉道不通则气随之逆乱，所以脉搏跳动应手。寒气客居在背俞之脉，则血脉凝涩，血脉凝涩则血虚，血虚则痛，其俞穴注连于心，所以心背相互牵引而痛，按压时热气至，热气至则疼痛停止。（治疗方法见心痛篇。）寒气客居在厥阴之脉，厥阴之脉联络阴器，系属于肝，寒气客居在脉中，则血液涩滞、经脉拘急，所以胁肋与小腹部相互牵引疼痛。（治疗方法见胁肋痛篇。）厥气客居在大腿内侧，寒气上行波及小腹，血液在下部凝涩相互牵引，所以腹痛牵引大腿内侧。（治疗方法见腹痛篇。）寒气客居在小肠膜原之间的络脉血液中，血液凝涩不能注入大经，血气停留不得运行，所以日久形成积块。（治疗方法见积证篇。）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，如果气机恢复反常则生还。寒气客居在肠胃，厥逆之气向上溢出，所以疼痛且呕吐。（治疗方法见吐法篇。）寒气客居在小肠，小肠不能正常聚化食物，所以出现腹泻和腹痛。（治疗方法见痢疾篇。）热气留滞在和小肠，小肠中疼痛，郁热焦渴，导致大便坚硬干燥无法排出，所以疼痛且大便闭塞不通。（治疗方法见便秘篇。）黄帝说：所谓言语可以知晓的道理，观察可以看见是怎样的呢？岐伯说：五脏六腑，本来都有对应的部位，观察它们的五色，黄色和赤色主热，白色主寒，青色和黑色主痛，这就是所谓观察可以看见的道理。黄帝说：触摸可以感知是怎样的呢？岐伯说：观察主要病变的脉象，如果坚实有力且有瘀血，或者脉象陷下不起的，都可以通过触摸来诊察得知。（以上均出自《举痛论篇》）
《素问·阴阳应象大论》中说：气受伤会导致疼痛，形质受伤会导致肿胀。所以先疼痛而后肿胀的，是气伤及形质；先肿胀而后疼痛的，是形质伤及气机。
《灵枢》中说：有形体肿胀但不疼痛的，属于阳证的类别；无形体肿胀但疼痛的，属于阴证的类别。无形体肿胀但疼痛的，是阳气完好而阴气受伤，应当急治其阴，不要攻伐其阳。有形体肿胀且疼痛的，是阴气完好而阳气受伤，应当急治其阳，不要攻伐其阴。如果阴阳都受到影响，时而表现为有形肿胀，时而无形无状，再加上心烦意乱，命名为阴胜其阳，这叫作不表不里，病情危重，生命不会长久。
李东垣（号东垣老人）说：通则不痛，痛则不通。又说：疼痛随着通利而减轻。也有应当顺着经络来疏通的，这样疼痛就能去除。比如轻扬的药物可以去实邪，麻黄、葛根这类药物就是例子。比如头痛，应当用川芎、细辛这类药物来疏通，就没有凝滞，疼痛随着通利而减轻。
王海藏说：各种疼痛都属于实证，疼痛随着通利而减轻，世人多把“利”理解为泻下。假如疼痛在体表，是实证；疼痛在体内，也是实证；疼痛在血气之间，同样是实证。所以在体表的，发汗治疗就好了；在体内的，泻下治疗就好了；在血气的，消散行气治疗就好了，怎么能把“利”仅仅理解为泻下呢！如果把“利”解释为“通”，就可以理解了。所以经文说：通则不痛，痛则不通，说的就是这个意思。
运气学说认为：各种疼痛都归属于火。经文说：各种疼痛，都归属于火，就是这个意思。一种情况是火实。经文说：火气郁结发作时，百姓生病骨痛，关节动摇，就是这个意思。另一种情况是火虚。经文说：火气不足称为伏明，伏明的纪年，发病时会出现疼痛，就是这个意思。
朱丹溪说：各种疼痛都归属于火，寒凉药物不可猛烈使用，必须用温散的药物。各种疼痛不可用人参，因为人参补气，气旺则更加不通，疼痛会更加严重。
Pain in various parts of the body is classified into its respective categories; for example, gouty pain (Tongfeng) is categorized under Bi syndrome (Obstruction Syndrome), and eye pain is categorized under Eye diseases. This merely outlines the general principles of pain.
In the *Suwen* (Basic Questions): The Yellow Emperor asked: I have heard that those who are skilled in discussing the Heavenly Dao must find verification in human beings; those skilled in discussing ancient times must find harmony with the present; and those skilled in discussing others must be able to apply it to themselves. If one can achieve this, the Dao will not be confused, and the essential numbers/laws will be fully grasped, which is called "Clarity" (Ming). Now I ask you, Master, hoping to hear things that can be known through words, seen through observation, and felt through touch, so that I may verify them on myself, dispel my ignorance, and resolve my doubts. May I hear about this? Qibo bowed twice and kowtowed, replying: What kind of Dao do you ask about? The Emperor said: I wish to hear why sudden pain occurs in the five Zang organs, and what Qi causes it. Qibo replied: The flow of Qi and Blood in the meridians never ceases, circulating around the body without rest. When Cold pathogen enters the meridians, its flow becomes sluggish and stagnant. If Cold lodges outside the vessels, Blood volume decreases; if it lodges inside the vessels, Qi mechanism becomes obstructed. Therefore, sudden pain occurs. The Emperor said: Regarding pain that starts suddenly and stops suddenly, or pain that is severe and unceasing, or pain that is severe and cannot be pressed, or pain that is relieved by pressing, or pain that is unaffected by pressing, or pain where the pulse beats against the fingers, or pain radiating between the heart and back, or pain radiating between the hypochondrium/ribs and lower abdomen, or abdominal pain radiating to the inner thigh, or pain that has existed for a long time forming an accumulation, or sudden severe pain leading to unconsciousness followed by recovery, or pain accompanied by vomiting, or abdominal pain followed by diarrhea, or pain accompanied by constipation—since these pains differ in form, how should they be distinguished? Qibo said: When Cold lodges outside the vessels, the vessels become cold. Cold vessels contract and curl up, becoming taut and cramped. This tension pulls on the small collaterals externally, causing sudden pain. Upon exposure to Heat (Jiong), the pain stops immediately. However, if repeatedly attacked by Cold, the pain persists.
(Jiong means heat.) When Cold lodges within the meridians and combats with Heat Qi, the vessels become full. Fullness causes pain that cannot be pressed. If Cold lingers and Heat rises from above, the vessels swell and become large, disrupting Qi and Blood, resulting in severe pain that cannot be pressed. When Cold lodges between the stomach and intestines, below the membrane source, Blood cannot disperse, and small collaterals contract tightly, causing pain. Pressing disperses Qi and Blood, thus relieving pain. When Cold lodges in the vessels alongside the spine, deep pressure cannot reach the disease site, so pressing is ineffective. When Cold lodges in the Chong Mai (Penetrating Vessel), which originates at Guanyuan (CV4) and ascends straight up the abdomen, Cold obstruction prevents vessel patency. Obstruction causes Qi to surge, making the pulse beat visibly against the hand. When Cold lodges in the Back-Shu vessels, Blood stasis occurs. Stasis leads to Blood deficiency, which causes pain. Since these Shu points connect to the Heart, pain radiates between the chest and back. Pressing brings Warmth to the area, and upon arrival of Warmth, pain ceases. (Treatment see Heart Pain.) When Cold lodges in the Jueyin Meridian, which connects to the genitalia and attaches to the Liver, Cold inside the vessels causes Blood stagnation and vessel cramping, leading to radiating pain between the hypochondrium and lower abdomen. (Treatment see Hypochondriac Pain.) When Jue Yin Qi lodges in the inner thighs, and Cold ascends to the lower abdomen, Blood stagnates below and pulls inward, causing abdominal pain radiating to the inner thighs. (Treatment see Abdominal Pain.) When Cold lodges in the blood of the collaterals between the membrane source of the Small Intestine, Blood stagnates and cannot flow into the main meridians. Qi and Blood stagnate and fail to circulate, leading to accumulations over time. (Treatment see Accumulation.) When Cold lodges in the Five Zang organs, causing rebellious Qi to ascend and leak, Yin Qi is exhausted while Yang Qi fails to enter. This causes sudden severe pain and unconsciousness. Life returns if Qi reverses and recovers. When Cold lodges in the stomach and intestines, rebellious Qi surges upward, causing pain and vomiting. (Treatment see Vomiting Methods.) When Cold lodges in the Small Intestine, it fails to properly gather and transform, causing diarrhea and abdominal pain. (Treatment see Dysentery.) When Hot Qi remains in the Small Intestine, it causes pain. Severe heat and thirst lead to dry, hard stool that cannot pass, resulting in pain and constipation. (Treatment see Constipation.) The Emperor said: You mentioned knowing through words; how is seeing possible? Qibo said: The Five Zang and Six Fu organs each have their specific areas. Observing the five colors: yellow and red indicate Heat; white indicates Cold; green and black indicate Pain. This is what is meant by "visible." The Emperor said: How is touching possible? Qibo said: By observing the pulse of the primary disease: if it is firm/hard with blood stasis, or sunken/depressed, these can be detected by palpation. (All from Chapter "Discourse on Sudden Pain")
From the *Yin Yang Ying Xiang Lun*: Qi injury causes pain; Form injury causes swelling. Therefore, pain preceding swelling indicates Qi injuring Form; swelling preceding pain indicates Form injuring Qi.
From the *Lingshu*: Having form but no pain belongs to the category of Yang; having no form but pain belongs to the category of Yin. No form but pain means Yang is intact but Yin is injured; urgently treat Yin, do not attack Yang. Form with pain means Yin is intact but Yang is injured; urgently treat Yang, do not attack Yin. If both Yin and Yang are affected, alternating between formless and formed states, accompanied by vexation, it is named "Yin overcoming Yang." This is neither exterior nor interior, and the condition is critical, threatening life.
Li Dongyuan stated: Unobstructed means no pain; painful means obstructed. He also said: Pain diminishes with purgation/unblocking. One should follow the meridians to unblock them, thereby removing pain. For example, light herbs can remove excess, such as Ephedrae Herba (Mahuang) and Puerariae Radix (Gegen). For headache, use Ligusticum Chuanxiong Rhizoma (Chuanxiong) and Asari Radix et Rhizoma (Xixin) to unblock stagnation, so pain diminishes with unblocking.
Wang Haigu stated: All pain is Excess; pain diminishes with unblocking. Many people interpret "unblocking" (Li) as purgation (downward draining). Suppose pain is in the Exterior, it is Excess; pain in the Interior, it is Excess; pain in Qi and Blood, it is also Excess. Therefore, pain in the Exterior is cured by sweating; pain in the Interior is cured by purging; pain in Qi and Blood is cured by dispersing and moving. How can "Li" only mean purgation! If we interpret "Li" as "Unblocking/Flowing," then it makes sense. Thus, the classic says: Unobstructed means no pain; painful means obstructed. This refers to this principle.
Regarding Yunqi (Five Movements and Six Qi): All pain belongs to Fire. The classic says: All pain and soreness belong to Fire. One type is Fire Excess. The classic says: When Fire is depressed and erupts, people suffer bone pain and joint movement. Another type is Fire Deficiency. The classic says: Insufficient Fire is called "Fu Ming" (Hidden Brightness). In the Fu Ming cycle, eruptions manifest as pain.
Zhu Danxi stated: All pain belongs to Fire. Cold-Cooling herbs should not be used aggressively; warm-dispersing herbs must be used. Ginseng Radix et Rhizoma (Renshen) should not be used for pain, because tonifying Qi increases Qi abundance, which worsens obstruction and intensifies pain.