《刺禁论》曰∶脏有要害，不可不察，肝生于左，（肝象木王于春，春阳发生，故生于左。）肺
藏于右，（肺象金，王于秋，秋阴收杀，故藏于右。肝为少阳，阳长之始，故曰生。肺为少阴，阴藏之初，故
曰脏。）心部于表，（阳气主外，心象火也。）肾治于里，（阴气主内，肾象水也。心为五脏部主，故称部。肾间动
气，内治五脏，故曰治。）脾为之使，（营动不已。糟粕水谷，故使者也。）胃为之市。（水谷所归，五味皆入如
市，故为市也。）鬲肓之上，中有父母，（鬲肓之上，气海居中，气者生之原，生者命之主，故气海为人之父
母也。又云，心下鬲上为肓，心为阳，父也，肺为阴，母也，肺主于气，心主于血，其荣卫于身，故为父母。）七
节之旁，中有小心，（小心、谓真心神灵之宫室。脊有三七二十一节，肾在下七节之旁，肾神曰志，五脏之
灵皆名为神，神之所以得名为志者，为心之神也。）从之有福，逆之有咎。（八者人之所以生，形之所以成，
顺之则福延，逆之则咎至。此陈禁刺脏腑之有定次也。）无刺大醉，令人气乱。无刺大怒，令人气
逆。无刺大劳人，（经气越也。）无刺新饱人，（气盛满也。）无刺大饥人，（气不足也。）无刺大渴人，
（血脉干也。）无刺大惊人。（神荡越也。此举不可轻刺之人，刺禁之大义也。）
《刺禁论》说：五脏有要害部位，不可不仔细考察。肝气生于左侧（肝脏对应五行中的木，旺于春季，春季阳气生发，所以气机生于左侧）。肺气藏于右侧（肺脏对应五行中的金，旺于秋季，秋季阴气收敛肃杀，所以气机藏于右侧。肝属少阳，是阳气增长的开始，所以称为“生”。肺属少阴，是阴气收藏的初始，所以称为“藏”）。心气布散于体表（阳气主司外部，心脏对应五行中的火）。肾气治理于体内（阴气主司内部，肾脏对应五行中的水。心为五脏的主宰，所以称“部”。肾间动气在内部治理五脏，所以称“治”）。脾脏作为使者的角色（营气运行不息，传输水谷糟粕，所以称为“使”）。胃脏作为市场的角色（水谷汇聚之处，各种味道都进入其中如同集市，所以称为“市”）。膈肓之上，中有父母（膈肓之上，气海居中，气是生命的本源，生命是命运的主宰，所以气海被视为人的父母。另一种说法认为，心下膈上为肓，心为阳，象征父亲；肺为阴，象征母亲。肺主气，心主血，它们共同荣养全身，所以被称为父母）。第七节脊柱之旁，中有小心（“小心”指的是真心神灵所在的宫室。脊柱共有三七二十一节，肾脏位于下七节之旁，肾的神志称为“志”，五脏的灵性都称为“神”，神之所以能称为“志”，是因为它是心的神灵所主宰）。顺从这些规律就有福报，违背这些规律就会招致灾祸（这八点是人生存、形体形成的基础，顺应它们则福泽延长，违背它们则灾祸降临。这是陈述禁止针刺脏腑的固定次序）。不要在大醉时针刺，这会导致人气机紊乱。不要在大怒时针刺，这会导致人气机上逆。不要在过度劳累的人身上针刺（经气耗散）。不要在刚吃饱饭的人身上针刺（气盛且充满）。不要在极度饥饿的人身上针刺（气不足）。不要在极度口渴的人身上针刺（血脉干枯）。不要在受到巨大惊吓的人身上针刺（神气荡然失守）。这里列举的是不可轻易针刺的人群，这是针刺禁忌的大义所在。
The *Treatise on Acupuncture Taboos* states: The Zang organs have critical points that must be carefully examined. The Qi of the Liver arises on the left (The Liver corresponds to Wood, which flourishes in Spring; as Spring Yang generates and rises, its Qi arises on the left). The Qi of the Lung stores on the right (The Lung corresponds to Metal, which flourishes in Autumn; as Autumn Yin gathers and肃s, its Qi stores on the right. The Liver is Shaoyang, the beginning of Yang growth, hence termed "arises." The Lung is Shaoyin, the initial stage of Yin storage, hence termed "stores"). The Qi of the Heart distributes to the exterior (Yang Qi governs the exterior, and the Heart corresponds to Fire). The Qi of the Kidney governs the interior (Yin Qi governs the interior, and the Kidney corresponds to Water. The Heart is the master of the five Zang organs, hence termed "distributes/governs externally." The Moving Qi between the Kidneys governs the five Zang organs internally, hence termed "governs"). The Spleen acts as an envoy (Ying [Nutritive] Qi moves ceaselessly, transporting food residues and water-grain essence, thus acting as an "envoy"). The Stomach acts as a market (Water and grain gather here, and all flavors enter like goods in a market, thus termed a "market"). Above the diaphragm and Huan [blind area], there are Father and Mother (Above the diaphragm and Huan, the Sea of Qi is centered; Qi is the origin of life, and life is the master of destiny, so the Sea of Qi is regarded as the father and mother of humans. Another view holds that below the heart and above the diaphragm lies the Huan; the Heart is Yang, symbolizing the Father; the Lung is Yin, symbolizing the Mother. The Lung governs Qi, the Heart governs Blood, and they nourish the body together, hence called "Father and Mother"). Beside the seventh vertebral segment from the bottom, there is the "Small Heart" (The "Small Heart" refers to the palace chamber of the True Heart's spiritual deity. The spine has three sets of seven, totaling twenty-one segments. The Kidneys are beside the lower seven segments. The spirit of the Kidney is called "Zhi" [Will]. The spirituality of the five Zang organs is all called "Shen" [Spirit]. The reason Shen can be called Zhi is because it is governed by the Spirit of the Heart). Following these rules brings fortune; violating them brings blame (These eight aspects are the basis of human life and physical formation. Complying with them extends fortune; violating them brings disaster. This outlines the fixed order for prohibiting acupuncture on the Zang organs). Do not needle someone who is heavily intoxicated, as this causes Qi chaos. Do not needle someone who is extremely angry, as this causes Qi to rebel upward. Do not needle someone who is severely fatigued (Jing [Meridian] Qi is scattered). Do not needle someone who has just eaten a full meal (Qi is abundant and full). Do not needle someone who is severely hungry (Qi is deficient). Do not needle someone who is extremely thirsty (Blood vessels are dry). Do not needle someone who has been greatly startled (Shen [Spirit] is agitated and lost). These list individuals who should not be lightly needled; this constitutes the major principles of acupuncture taboos.