灸法有补泻火若补火艾灭至肉若泻火不要至肉便扫除之用口吹之风主散故也(丹心)○以
火补者毋吹其火其火须自灭也火泻者疾吹其火传至艾须其火灭也(灵枢)
凡针刺之禁○新内勿刺已刺勿内○已刺勿醉已醉勿刺○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久乃刺之(灵枢)○无刺大醉令人
气乱无刺大怒令人气逆无刺大劳人无刺新饱人无刺大饥人无刺大渴人无刺大惊人(内经)○微
数之脉慎不可灸因火为邪则为烦逆追虚逐实血散脉中火气虽微内攻有力焦骨伤筋血难复也○
脉浮应以汗解用火灸之则邪无从出因火而盛从腰以下必重而痹名曰火逆○脉浮热甚而反灸之
此为实实虚虚因火而动必咽燥吐唾血(仲景)
五脏之有疾也譬犹刺也犹污也犹结也犹闭也善用针者取其疾也犹拔刺也犹雪污也犹解结
也犹
决闭也疾虽久犹可毕也言不可治者未得其术也(灵枢)○寒与热争能合而调之虚与实邻知决而
通之左右不调犯而行之上气不足推而扬之下气不足积而从之阴阳皆虚火自当之(灵枢)
上工治未病中工治已病者何谓也曰所谓治未病者见肝之病则知肝当传之于脾故先实其脾
气无令得肝之邪也故曰治未病焉中工见肝之病不晓相传但一心治肝故曰治已病也(难经)
灸法中的补泻：若用补法，让艾火自然燃烧直至接触皮肤；若用泻法，不要让艾火烧至皮肤，便将其扫除。因为用口吹气助燃主要起到发散的作用（出自《丹心》）。○ 所谓火补，不要吹动火焰，让火焰自然熄灭；所谓火泻，要快速吹动火焰，并迅速更换艾炷，直到火焰熄灭（出自《灵枢》）。
凡针刺的禁忌：○ 刚刚行房事的人不要针刺，已经针刺过的人不要行房事；○ 已经喝醉的人不要针刺，正在醉酒状态的人不要针刺；○ 刚刚发怒的人不要针刺，已经针刺过的人不要再生气；○ 刚刚劳累的人不要针刺，已经针刺过的人不要继续劳累；○ 刚吃饱的人不要针刺，已经针刺过的人不要马上吃饱；○ 刚饿着肚子的人不要针刺，已经针刺过的人不要马上挨饿；○ 刚口渴的人不要针刺，已经针刺过的人不要马上感到口渴；○ 受到大惊或大恐刺激的人，必须等其气血安定后再进行针刺。○ 乘车前来就诊的人，应让他躺下休息片刻（约一顿饭的时间）后再针刺；步行前来就诊的人，应让他坐下休息（相当于行走十里路所需的时间）后再针刺（出自《灵枢》）。○ 不要针刺大醉之人，以免导致人气紊乱；不要针刺大怒之人，以免导致人气逆乱；不要针刺极度疲劳之人；不要针刺刚吃饱之人；不要针刺极度饥饿之人；不要针刺极度口渴之人；不要针刺受大惊吓之人（出自《内经》）。○ 脉象微细而数者，谨慎不可施灸，因为火邪会成为致病因素，导致烦闷逆乱，追逐虚损、加剧实证，使血液散乱于脉中。虽然火气看似微弱，但内攻之力强大，会焦骨伤筋，血液难以恢复。○ 脉浮，本应以发汗解表，若用火灸，则邪气无从排出，反而因火而亢盛，从腰部以下必然沉重且麻木不仁，这称为“火逆”。○ 脉浮且热势严重，反而使用灸法，这是“实实虚虚”（使实证更实，虚证更虚），因火邪扰动，必然出现咽喉干燥、呕吐唾血的症状（出自《仲景》）。
五脏发生疾病，就像身上有刺、有污垢、有绳结、有闭塞一样。善于用针的人治疗疾病，就像拔除刺、洗净污垢、解开绳结、疏通闭塞一样。即使疾病日久，仍然可以治愈；如果说无法治愈，那是因为没有掌握正确的治疗方法（出自《灵枢》）。○ 寒与热相争，能够调和它们；虚与实相邻，知道如何决断并通导它们。左侧不调，就推扬上方的气；右侧不调，就积聚下方的气。如果阴阳都虚弱，就用火灸来温补（出自《灵枢》）。
上工（高明的医生）治疗未发生的疾病，中工（一般的医生）治疗已发生的疾病，这是什么意思呢？回答说：所谓治疗未发生的疾病，是指看到肝脏的疾病，就知道肝病会传变到脾脏，所以先充实脾气，不让肝邪侵犯脾脏，这就叫治未病。中工看到肝脏的疾病，不懂得脏腑相传的道理，只一心一意治疗肝脏，所以叫治已病（出自《难经》）。
Moxibustion techniques for tonification and sedation: For the tonifying method, allow the moxa fire to burn naturally until it touches the skin; for the sedating method, do not let the moxa fire reach the skin, but remove it promptly. This is because blowing air with the mouth primarily promotes dispersion (from *Dan Xin*). ○ The fire tonification method involves not blowing on the flame, allowing it to extinguish naturally; the fire sedation method involves rapidly blowing on the flame and quickly replacing the moxa cone until the fire extinguishes (from *Ling Shu*).
Contraindications for Acupuncture: ○ Do not needle a person who has just engaged in sexual intercourse, and avoid sexual intercourse after needling. ○ Do not needle a person who is already intoxicated, and avoid needling someone in a state of drunkenness. ○ Do not needle a person who has just become angry, and avoid angering someone who has just been needled. ○ Do not needle a person who is newly fatigued, and avoid exertion after needling. ○ Do not needle a person who has just eaten a full meal, and avoid eating immediately after needling. ○ Do not needle a person who is newly hungry, and avoid fasting immediately after needling. ○ Do not needle a person who is newly thirsty, and avoid dehydration immediately after needling. ○ For individuals experiencing severe fright or terror, wait until their Qi and blood have stabilized before needling. ○ For patients arriving by carriage, let them lie down and rest for about the duration of a meal before needling; for those arriving on foot, let them sit and rest for a period equivalent to walking ten *li* before needling (from *Ling Shu*). ○ Do not needle someone in a state of heavy intoxication, as this may cause chaotic Qi; do not needle someone in a state of great anger, as this may cause rebellious Qi; do not needle someone severely fatigued; do not needle someone who has just eaten heavily; do not needle someone severely hungry; do not needle someone severely dehydrated; do not needle someone greatly frightened (from *Nei Jing*). ○ In cases where the pulse is fine and rapid, caution must be exercised against using moxibustion, as fire pathogens can induce irritability and rebellion, chasing deficiency and pursuing excess, causing blood to scatter within the vessels. Although the fire energy appears slight, its internal attack is powerful, potentially scorching bones and damaging sinews, making blood recovery difficult. ○ When the pulse is floating and heat is severe, treatment should involve sweating to release the exterior; if moxibustion is used instead, the pathogen has no outlet and becomes exacerbated by the fire, leading to heaviness and numbness from the waist downward, termed "Fire Reversal" (*Huo Ni*). ○ If the pulse is floating with intense heat, and moxibustion is erroneously applied, this constitutes "reinforcing excess and weakening deficiency." The fire pathogen will move, inevitably causing dry throat and vomiting of saliva mixed with blood (from *Zhong Jing*).
Diseases of the five Zang organs are like thorns in the body, stains on cloth, knots in ropes, or blockages in channels. A skilled acupuncturist treats these diseases much like removing thorns, cleaning stains, untying knots, or opening blockages. Even if the disease has persisted for a long time, it can still be cured; if it is said to be incurable, it is due to a lack of proper technique (from *Ling Shu*). ○ When cold and heat contend, they can be harmonized; when deficiency and excess are adjacent, one knows how to resolve and unblock them. If the left side is imbalanced, push and uplift the Qi above; if the right side is imbalanced, accumulate and follow the Qi below. If both Yin and Yang are deficient, fire (moxibustion) should be applied to tonify them (from *Ling Shu*).
The superior physician (*Shang Gong*) treats disease before it arises, while the average physician (*Zhong Gong*) treats disease after it has arisen. What does this mean? It is said that treating disease before it arises means recognizing that liver disease will transmit to the spleen; therefore, one first strengthens the Spleen Qi to prevent the Liver pathogen from invading the Spleen. This is called treating disease before it arises. The average physician, seeing liver disease, does not understand the theory of transmission between organs and focuses solely on treating the liver; thus, this is called treating disease after it has arisen (from *Nan Jing*).