刺有五禁禁其不可刺也甲乙日自乘无刺头无发朦于耳内丙丁日自乘。无振埃于肩喉廉泉
戊己
日自乘四季。(戊己为手足四肢。合辰戌丑未之四季)无刺腹去爪泻水庚辛日自乘无刺关节与
股膝。壬癸日自乘无刺足胫。是为五禁(此言天干应于人身。故凡天干目乘之日。皆无刺之
发朦等名。见刺节真邪篇。)
(本篇云。二十五。人之形。血气之所生别。而阴阳和平之人不与。金木水火土。别其
五色五形之人。各有其五。故名篇)
形胜色色胜形者至其胜时年。加感则病行。失则忧矣。形色相得者。富贵大乐(形与色
必有
相得。如木形人苍色。火形人赤色。土形人黄色。金形人白色。水形人黑色也。人有形胜色
者。如得木形而黄色现也。色胜形者如得木形而白色现也但此等之人。不以本形本色相见而
有他色来见至其形色相胜之时。值有年忌相加。此感则病行。失则忧也)凡年忌下上之人犬
忌常加(年忌者忌有常数也○下上义详全篇五行之人中)七岁十六岁二十五岁三十四岁四十三
岁五十二岁六十一岁皆人之大忌不可不自安也。(年忌始于七岁。七为阳之少。九为阳之老
。阳数极于九而极必变故自七岁以后凡遇九年皆为年忌)
按其寸口人迎以调阴阳切(深也)循(察也)其经络之凝涩结而不通者。此于身皆为痛痹。
甚则
不行。故凝涩凝涩者。致气以温之(留针)血和乃止。其结络者。脉结血不行决之乃行(开泄
之谓)故曰。气有余于上者导而下之(刺其在下之穴。以引而下之。)气不足于上者。推而休
之(刺其在上之穴。推转其针久留以待气)其稽留不至者。因而迎之(因气未来。当引之而使
其必来。)必明于经隧。(经脉之道路)乃能持之寒与热争者。导而行之其宛陈血不结者。则
而予之。(则度也)
针刺有五种禁忌，禁止在这些情况下进行针刺。甲日和乙日，当值气自乘之时，不可针刺头部，不可施行“发朦”（治疗耳目障碍的刺法）和耳内针刺；丙日和丁日，当值气自乘之时，不可施行“振埃”（清除阳气壅滞如尘埃般的刺法）以及肩、喉、廉泉穴的针刺；戊日和己日，当值气自乘之时，对应四季土旺之期（戊己属土，对应手足四肢及辰、戌、丑、未四个时辰），不可针刺腹部，不可施行“去爪”（治疗关节肿胀如水液积聚的刺法）和“泻水”刺法；庚日和辛日，当值气自乘之时，不可针刺关节以及大腿和膝盖部位；壬日和癸日，当值气自乘之时，不可针刺小腿胫部。这称为五种禁忌（这里说的是天干对应人身，所以凡是天干自乘的日子，都不可针刺。“发朦”等名称，参见《灵枢·刺节真邪》篇）。
（本篇说：人的形体因血气不同而有区别，共分为二十五种类型，其中阴阳平和之人不在此列。根据金、木、水、火、土五行，分别对应五色、五形的人，每种形各有五种变化，所以名为“阴阳二十五人”篇。）
形体与面色不相称的人，如果遇到相胜的年份和时间，加上外感邪气就会发病，如果失于调护就会有忧患。形体与面色相协调的人，会富贵且非常快乐（形体与面色必然有相得的情况，比如木形人面色青，火形人面色赤，土形人面色黄，金形人面色白，水形人面色黑。有的人是形胜色，比如得了木形却现黄色；色胜形，比如得了木形却现白色。但这些人在本形本色之外，会出现其他颜色，到了形色相胜的时候，又遇到年忌相加，这时感受邪气就会发病，失于调养就会有忧患）。凡是下元不足或上盛下虚的人，年忌常常叠加（年忌是有固定规律的。关于“下上”的含义详见全篇中关于五行之人的论述）。七岁、十六岁、二十五岁、三十四岁、四十三岁、五十二岁、六十一岁，都是人生的大忌，不能不自我安养（年忌从七岁开始，七为阳数的少壮阶段，九为阳数的老衰阶段。阳数极于九，极则必变，所以七岁以后凡是遇到九年之数都称为年忌）。
诊察寸口和人迎脉以调节阴阳，深按并循摸经络，观察是否有凝涩、结聚而不通畅的现象。这些在身体上都表现为痛痹，严重时甚至导致肢体运动障碍。所以，对于凝涩的，要用留针的方法来温煦它（留针），待气血调和就停止针刺；对于络脉结聚的，血脉运行不畅，应当决破它使其流通（即开泄的方法）。所以说，气有余于上的，要引导它向下（针刺在下部的穴位，以引气下行）；气不足于上的，要推转针具并久留以待气至（针刺在上部的穴位，推转针具并长时间留针以等待经气到来）。对于稽留不至的经气，要顺势迎而取之（因为经气未来，应当引导它使其必定到来）。必须通晓经脉的通路，才能掌握这些原则。寒热相争的，要引导其运行；对于瘀积陈旧的血脉但未结成硬块的，就要酌情给予放血治疗（“则”意为衡量、斟酌）。
There are five prohibitions in acupuncture, prohibiting needling under certain conditions. On Jia (甲) and Yi (乙) days, when the Qi is self-multiplying, one must not needle the head, nor perform "Fa Meng" (a technique for clearing sensory obstructions of the ears and eyes) or needle inside the ears. On Bing (丙) and Ding (丁) days, when the Qi is self-multiplying, one must not perform "Zhen Ai" (a technique to clear yang stagnation like dust) nor needle the shoulders, throat, or Lianquan (CV23). On Wu (戊) and Ji (己) days, when the Qi is self-multiplying, corresponding to the Earth phase of the four seasons (Wu and Ji belong to Earth, governing the limbs and the Chen, Xu, Chou, and Wei hours), one must not needle the abdomen, nor perform "Qu Zhua" (a technique for treating joint swelling resembling water accumulation) or "Xie Shui" (draining water) techniques. On Geng (庚) and Xin (辛) days, when the Qi is self-multiplying, one must not needle the joints, thighs, or knees. On Ren (壬) and Gui (癸) days, when the Qi is self-multiplying, one must not needle the lower legs (shins). These are called the Five Prohibitions (This refers to the correspondence between Heavenly Stems and the human body; thus, on days when Heavenly Stems are self-multiplying, needling is prohibited. The terms "Fa Meng," etc., are described in the *Ci Zhen Zhen Xie* chapter of the *Ling Shu*).
(The text states: There are twenty-five types of human constitutions arising from differences in blood and Qi, excluding those with balanced Yin and Yang. Based on Metal, Wood, Water, Fire, and Earth, people are categorized by five colors and five forms, each form having five variations, hence the chapter title "Yin Yang Twenty-Five People.")
In individuals whose physical form and complexion do not correspond, if they encounter years or times that are unfavorable to their constitution and are affected by external pathogens, illness will arise; if they fail to maintain proper care, distress will follow. In individuals whose form and complexion are harmonious, there is prosperity and great joy (Form and complexion must have a harmonious relationship; for example, Wood-type people have a green complexion, Fire-type people have a red complexion, Earth-type people have a yellow complexion, Metal-type people have a white complexion, and Water-type people have a black complexion. Some individuals exhibit "form overcoming color," such as a Wood-type person presenting a yellow complexion; or "color overcoming form," such as a Wood-type person presenting a white complexion. However, these individuals may display colors other than their primary form and color. When the time comes when form and color are in conflict, and this coincides with an "Annual Taboo," exposure to pathogens leads to disease, and neglect leads to worry.) For individuals with deficiency below and excess above, Annual Taboos often accumulate (Annual Taboos follow a fixed pattern. The meaning of "below and above" is detailed in the section on the Five Element constitutions throughout the chapter). Seven, sixteen, twenty-five, thirty-four, forty-three, fifty-two, and sixty-one years old are major taboos in life and require careful self-nurturing (Annual Taboos begin at age seven. Seven represents the early stage of Yang numbers, while nine represents the late stage. Since Yang numbers peak at nine, and extremes inevitably lead to change, every ninth year after age seven is considered an Annual Taboo).
Examine the Cun Kou (radial artery) and Ying Chang (carotid artery) pulses to regulate Yin and Yang. Deeply palpate and trace the meridians to observe for condensation, sluggishness, knotting, or blockage. These conditions manifest in the body as Painful Bi syndrome (painful obstruction), and in severe cases, may lead to immobility. Therefore, for condensation and sluggishness, apply retained needle therapy to warm the area (retain the needle); stop needling once the blood and Qi are harmonized. For knotted collaterals where blood flow is obstructed, pierce them to restore circulation (i.e., open and drain). Thus it is said: For Qi excess in the upper part, guide it downward (needle points below to draw Qi down); for Qi deficiency in the upper part, push and retain (needle points above, manipulate the needle, and retain it for a long time to await Qi arrival). For Qi that lingers and does not arrive, meet it and welcome it (since the Qi has not yet arrived, guide it to ensure its arrival). One must clearly understand the pathways of the meridians to master these principles. For conflicts between Cold and Heat, guide the Qi to facilitate its movement. For stagnant, old blood that has not formed hard knots, apply bloodletting as appropriate ("Ze" means to measure or judge appropriately).