（《灵枢·终始篇》）
凡刺之法，必察其形气，形肉未脱，少气而脉又躁，躁厥者，必为缪刺之，散气可收，聚气可布。（病少气而形肉未
脱，其脉躁急，其病躁而厥逆者，气虚于内，邪实于经也，当缪刺之，左病取右，右病取左。所刺在络，其用轻浅，则
精气之散者可收，邪气之聚者可散也。）深居静处，占神往来，闭户塞牖，魂魄不散，专意一神，精气之分，毋闻人声，
以收其精，必一其神，令志在针。（言刺此者，须必清必静，聚精会神，详察秋毫，令志在针，庶于虚实疑似之间，方
保
无误也。）浅而留之，微而浮之，以移其神，气至乃休。（用针之道，所重在气。上文言少气者，气之虚也。以气虚邪实
之病而欲用针，故宜浅而留之，贵从缓也。微而浮之，惧伤内也。但欲从容以移其神耳。候其真气已至，乃止针也。）
男内女外，坚拒勿出，谨守勿内，是谓得气。（既刺之后，尤当戒慎，男子忌内，女子忌外。忌外者，坚拒勿出。
忌
内者，谨守勿内。则其邪气必去，正气必复，是谓得气。）凡刺之禁∶新内勿刺，新刺勿内。已醉勿刺，已刺勿醉。新
怒
勿刺，已刺勿怒。新劳勿刺，已刺勿劳。已饱勿刺，已刺勿饱。已饥勿刺，已刺勿饥。已渴勿刺，已刺勿渴。大惊大恐，
必定其气，乃刺之。乘车来者，卧而休之，如食顷乃刺之。出行来者，坐而休之，如行十里顷乃刺之。（以上连男内女
外
共为十二禁。）凡此十二禁者，其脉乱气散，逆其营卫，经气不次，因而刺之，则阳病入于阴，阴病出为阳，则邪气复
生，
粗工勿察，是谓伐身，形体淫 ，乃消脑髓，津液不化，脱其五味，是谓失气也。（淫 ，荡散也。不知所禁，妄为刺
之，
则阴阳错乱，真气消亡，是谓失气也。 音逸。）
（出自《灵枢·终始篇》）
凡是针刺的方法，必须观察患者的形体和正气状态。如果形体肌肉尚未消瘦脱失，但气少且脉象躁动，出现躁动厥逆症状的，必须采用缪刺法（左病取右，右病取左的刺法），这样可以收敛散乱的正气，布散聚集的邪气。（所谓气少而形体肌肉未脱，脉象躁急，病症表现为躁动和厥逆，是因为体内正气虚弱，经脉中邪气实盛，应当采用缪刺法，左侧有病取右侧穴位，右侧有病取左侧穴位。针刺部位在络脉，作用轻浅，那么散乱的精气可以收敛，聚集的邪气可以消散。）
（施针时）要身处深静之处，精神专注往来，关闭门户堵塞窗户，使魂魄不散，专心致志于神气，不分心于其他事物，不要听到人声，以收摄精气，务必使精神专一，将意念集中在针上。（意思是说针刺此法，必须清静，聚精会神，细致观察细微之处，将意念集中在针上，这样在虚实疑似之间，才能确保无误。）
（进针后）浅刺并留针，轻微地提插捻转以浮取，以此来转移患者的神气，待经气到来后再停止行针。（用针的道理，重在调气。上文提到气少，是气的虚损。因为气虚邪实的病症想要用针治疗，所以适宜浅刺并留针，贵在从容缓慢。轻微地浮取，是害怕损伤内脏。只是希望从容地转移患者的神气罢了。等待真气已经到达，才停止运针。）
男子注意固守精气勿泄，女子注意固守精气勿外越，坚决拒绝精气外出，谨慎守护精气勿内陷，这叫做“得气”。（针刺之后，尤其应当戒慎，男子忌讳房事内耗，女子忌讳精气外泄。忌讳外泄的，要坚决拒绝使其不出；忌讳内耗的，要谨慎守护使其不内。这样邪气必然去除，正气必然恢复，这就叫做“得气”。）
大凡针刺的禁忌：新近行房事者不要针刺，刚针刺完者不要行房事。已经醉酒者不要针刺，刚针刺完者不要饮酒。新近发怒者不要针刺，刚针刺完者不要发怒。新近劳累者不要针刺，刚针刺完者不要劳累。刚吃饱者不要针刺，刚针刺完者不要吃得过饱。刚饥饿者不要针刺，刚针刺完者不要处于饥饿状态。刚刚受到大惊或大恐的人，必须等其气机安定后，才可以针刺。乘车来就诊的患者，让其躺下休息片刻，大约一顿饭的时间后再针刺。步行来就诊的患者，让其坐下休息片刻，大约行走十里路所需的时间后再针刺。（以上连同“男内女外”共为十二项禁忌。）
大凡这十二项禁忌，如果违背了，就会导致脉象紊乱、正气散乱，营卫之气逆行，经气运行失去次序。如果在这种情况下仍然针刺，那么阳病就会传入阴分，阴病就会传出到阳分，于是邪气再次滋生。粗疏的医生如果不加考察，这就叫做“伐身”，会导致形体淫佚散乱，进而消耗脑髓，津液不能化生，五味之精脱失，这就叫做“失气”。“淫佚”，指荡散无度。不知道这些禁忌，妄自针刺，就会导致阴阳错乱，真气消亡，这就叫做“失气”。“佚”音同“逸”。
(From *Ling Shu: Zhong Shi Pian*)
In all acupuncture methods, one must observe the patient's physical form and vital energy (Zheng Qi). If the flesh and muscles have not yet wasted away, but there is a deficiency of Qi and the pulse is restless, accompanied by restlessness and cold extremities (Jue Ni), Miao Ci (Mirroring Acupuncture, where left-sided ailments are treated on the right and vice versa) must be employed. This can gather scattered Qi and distribute accumulated [pathogenic] Qi. (When there is a deficiency of Qi while the flesh and muscles remain intact, with a restless pulse and symptoms of restlessness and Jue Ni, it indicates internal deficiency of healthy Qi and excess of pathogenic factors in the meridians. One should employ Miao Ci, treating the left side by needling the right, and the right side by needling the left. The puncture targets the collaterals, employing light and shallow techniques, so that scattered essence and Qi can be gathered, and accumulated pathogenic Qi can be dispersed.)
One should reside in a quiet place, focus the spirit, close the doors and windows to prevent the soul from scattering, concentrate entirely on the spirit, avoid hearing human voices to gather the essence, ensure the spirit is unified, and direct the intention toward the needle. (This means that when performing this acupuncture, one must be clear and quiet, gather concentration and spirit, observe minute details carefully, and direct the intention to the needle, thereby ensuring accuracy amidst ambiguities of deficiency and excess.)
Insert the needle shallowly and retain it; manipulate it slightly and superficially to shift the patient's spirit; cease manipulation once the De Qi sensation arrives. (The principle of acupuncture lies in regulating Qi. The aforementioned "deficiency of Qi" refers to the deficiency of Qi itself. For conditions characterized by Qi deficiency and pathogenic excess, when using acupuncture, it is appropriate to insert shallowly and retain the needle, emphasizing a slow and gentle approach. Slight superficial manipulation avoids damaging the interior. The goal is merely to gently shift the patient's spirit. One stops manipulating only after the true Qi has arrived.)
For men, guard against the inward leakage of essence; for women, guard against the outward dispersion of essence. Firmly reject its exit and carefully preserve its containment; this is called "De Qi" (arrival of Qi). (After needling, extreme caution is required. Men must avoid sexual intercourse to prevent internal depletion, and women must avoid activities causing external dispersion. By firmly preventing outward loss and carefully guarding against inward depletion, pathogenic factors will be eliminated, and healthy Qi will recover. This state is termed "De Qi".)
Prohibitions regarding acupuncture: Do not needle those who have recently engaged in sexual intercourse; do not allow sexual intercourse immediately after needling. Do not needle those who are already drunk; do not drink alcohol immediately after needling. Do not needle those who are newly angry; do not become angry immediately after needling. Do not needle those who are newly fatigued; do not exert oneself immediately after needling. Do not needle those who are fully fed; do not eat excessively immediately after needling. Do not needle those who are hungry; do not remain hungry immediately after needling. For those experiencing sudden fright or great fear, wait until their Qi is stabilized before needling. For patients arriving by carriage, let them lie down and rest for about the time it takes to eat a meal before needling. For patients arriving on foot, let them sit and rest for about the time it takes to walk ten li before needling. (Including the instruction on guarding essence for men and women, these constitute the Twelve Prohibitions.)
If these Twelve Prohibitions are violated, the pulse becomes chaotic and Qi scatters, Ying and Wei Qi reverse, and Jing Qi flows out of order. If needling is performed under such conditions, Yang diseases enter Yin, and Yin diseases emerge as Yang, causing pathogenic factors to regenerate. Incompetent physicians who fail to observe these rules commit "attacking the body," leading to physical dissipation, consumption of brain marrow, failure to transform fluids and essences, and loss of the five flavors. This is called "Shi Qi" (loss of Qi). "Yin Yi" refers to dissipation and lack of restraint. Ignoring these prohibitions and needling recklessly leads to chaos of Yin and Yang and exhaustion of true Qi, which is termed "Shi Qi." ("Yi" is pronounced like "Yi" meaning leisure/escape.)