平按∶此篇自篇首至末，见《素问》卷八第二十六《八正神明论》篇。新校正云∶“《八正
神明论》又与《太素·知官能》篇大意同，文势小异。”检本书十九卷《知官能》篇与本篇《天
忌》及下编《本神论》文意多同，亦可互证。又自是故天寒无刺五句，见《甲乙经》卷五第一。
黄帝问于岐伯曰∶用针之服，必有法则焉，今何法何则？岐伯曰∶法天则地，合以天光。（服，
事也。光为三光。）黄帝曰∶愿卒闻之。岐伯曰∶凡刺之法，必候日月星辰四时八正之气，气定
乃刺之。（定者，候得天地正气曰定，定乃刺之。）是故天温日明，则人血淖液而卫气浮，故血
易泻，气易行；天寒日阴，则人血 泣而卫气沉也。（淖，大卓反，濡甚也，谓血濡甚通液也。
卫气行于脉外，故随寒温而邪浮沉滑涩。泣音 。平按∶ 泣《素问》作凝泣。气易行袁刻误作气
日行。注脉外袁刻误作脉中。）月始生，则血气始精，卫气始行；（血气者，经脉及络中血气者
也。卫气者，谓是脉外循经行气也。
精者，谓月初血气随月新生，故曰精也。但卫气常行而言始行者，亦随月生，称曰始行也。）月郭
满，则血气盛，肌肉坚；（脉中血气及肉，皆随月坚盛也。）月郭空，则肌肉减，经络虚，卫气去，
形独居，是故所以因天时而调血气者也。（经脉之内，阴气随月皆虚，经络之外，卫之阳气亦随
月虚，故称为去，非无卫气也。形独居者，血气与卫虽去，形骸恒在，故曰独居。故谓血气在于
时也。）是故天寒无刺，天温无疑，（天温血气淖泽，故可刺之，不须疑也。平按∶《甲乙》天寒
作大寒，天温作大温，无疑作无凝。）月生无泻，月满无补，（月生，血气始精微弱，刺之虚虚，
故不可泻。月满，人气皆盛，刺之实实，故不可补也。）月郭空无疗，是谓得时而调之。（无疗
者，治之乱经，故无疗也。是谓得时法也。平按∶无疗《素问》、《甲乙》均作无治。）因天之
序，盛虚之时，移光定位，正立而待之。（正立待之，伺其气也。）故曰月生而泻，是谓脏虚；
（月生，脏之血气精微，故刺之重虚也。平按∶脏虚，《素问》新校正云∶全元起本脏作减，当
作减。）月满而补，血气扬溢，经有留止，命曰重实；（扬溢，盛也。月满刺之，经溢流血，故
曰重实也。平按∶经有留止《素问》作络有留血。）月郭空而治，是谓乱经，阴阳相错，真邪不
别，沉以留止，外虚内乱，淫邪乃起。（月郭空者，天光尽也。肌肉并经络及卫气阴阳皆虚，真
邪气交错相似不能别，无刺之则邪气沉留，络脉外虚，经脉内乱，于是淫邪得起也。平按∶注无
刺之，无字恐衍。）黄帝曰∶星辰八正何候？岐伯曰∶星辰者，所以制日月之行也。（日月之行
度，有以二十八宿为制度也。）八正者，所以候八风之虚邪以时至者。四时者，所以分春秋冬
夏之气所在，以时调之也。（以八方正位，候八种虚邪之风也。四时者，分阴阳之气为四时，以调
血气也。）八正之虚邪，而避之勿犯也。以身之虚，而逢天之虚，两虚相感，其气至骨，入则伤
五脏，工候救之，弗能伤也，故曰天忌，不可不知也。（形及血气年加皆虚，故曰身虚。身虚与
虚邪相感，为病入深，故至于骨伤五脏也。法天候之以禁，故曰天忌也。平按∶注身虚身虚与虚邪
相感袁刻作身之虚虚与虚邪相感。）黄帝曰∶善。
平按：本篇从开头到结尾，见于《素问》卷八第二十六《八正神明论》篇。新校正说：“《八正神明论》又与《太素·知官能》篇大意相同，文势略有差异。”检查本书第十九卷《知官能》篇与本篇《天忌》及下编《本神论》文意大多相同，也可以互相印证。另外，“是故天寒无刺”等五句，见于《甲乙经》卷五第一。
黄帝向岐伯问道：使用针石治病，必定有法则，现在是什么法则？岐伯回答说：效法天地，配合天光。（服，指从事医疗事务。光指日、月、星三光。）黄帝说：希望听您详细讲讲。岐伯说：大凡针刺的方法，必须观察日月星辰和四季八正之气，气机安定之后才进行针刺。（定者，指候得天地正气称为定，气定之后才针刺。）因此天气温暖日照明亮时，人的血液滑润而卫气（行于脉外，具有防御作用的气）浮越，所以血容易泻出，气容易运行；天气寒冷日照阴暗时，人的血液凝涩而卫气沉伏。（淖，音卓，指濡湿甚盛，谓血液濡湿通畅。卫气行于脉外，所以随寒温变化而浮沉滑涩。泣音qì。平按：泣，《素问》作凝泣。气易行，袁刻误作气日行。注脉外，袁刻误作脉中。）月亮初生时，血气开始精纯，卫气开始运行；（血气，指经脉及络脉中的血气。卫气，指在脉外循经运行的气。精者，指月初血气随着月亮新生，所以称为精。但卫气常言其运行，这里说始行，也是随着月亮新生，称为始行。）月亮圆满时，血气旺盛，肌肉坚实；（脉中血气及肌肉，都随着月亮而坚盛。）月亮亏缺时，肌肉减损，经络空虚，卫气离去，形体独自存在，这就是所以要顺应天时来调养血气的原因。（经脉之内，阴气随着月亮皆虚，经络之外，卫之阳气也随着月亮而虚，所以称为去，并非没有卫气。形独居者，血气与卫气虽去，形骸恒在，所以叫独居。所以说血气在于时令之中。）因此天气寒冷不要针刺，天气温暖不必迟疑，（天气温暖血气滑润，所以可以针刺，不需要怀疑。平按：《甲乙》天寒作大寒，天温作大温，无疑作无凝。）月亮初生不要泻法，月亮圆满不要补法，（月生，血气开始精微微弱，针刺若用泻法会致虚虚之弊，所以不可泻。月满，人气皆盛，针刺若用补法会致实实之弊，所以不可补。）月亮亏缺不要治疗，这叫做顺应时机来调理。（无疗者，治疗会扰乱经脉，所以不治疗。这叫做得时法。平按：无疗，《素问》、《甲乙》均作无治。）顺应天的次序，盛虚的时节，推移光影以确定位置，端正站立以等待时机。（正立待之，是伺察其气机。）所以说月亮初生而用泻法，这叫脏虚；（月生，脏的血气精微，所以针刺若用泻法会加重虚弱。平按：脏虚，《素问》新校正说：全元起本脏作减，应当作减。）月亮圆满而用补法，血气洋溢，经络中有留滞，名叫重实；（扬溢，指盛大。月满时针刺若用补法，经气溢流，所以叫重实。平按：经有留止，《素问》作络有留血。）月亮亏缺而进行治疗，这叫乱经，阴阳相错，真邪不分，邪气沉留不止，外表虚弱内部混乱，淫邪于是产生。（月郭空者，天光尽也。肌肉并经络及卫气阴阳皆虚，真气与邪气交错相似不能辨别，若无刺则邪气沉留，络脉外虚，经脉内乱，于是淫邪得起也。平按：注无刺之，无字恐衍。）黄帝说：星辰和八正候测什么？岐伯说：星辰，是用来制定日月运行的度数的。（日月的运行度数，以二十八宿为制度。）八正，是用来候测八方虚邪之风按时而至的。四时，是用来区分春夏秋冬之气所在，以适时调理的。（以八方正位，候测八种虚邪之风。四时者，分阴阳之气为四时，以调养血气。）对于八正的虚邪，要避开它不要触犯。以身体的虚弱，逢上天时的虚弱，两虚相感，邪气深入至骨，入内则伤害五脏，医生若能候察救治，就不会受到伤害，所以叫天忌，不可以不知道。（形及血气年加皆虚，所以叫身虚。身虚与虚邪相感，致病深入，以至于伤五脏。法天候之以禁，所以叫天忌。平按：注身虚身虚与虚邪相感，袁刻作身之虚虚与虚邪相感。）黄帝说：好。
Ping An: This chapter, from beginning to end, is found in Volume 8, Chapter 26 of the *Suwen* (Plain Questions), titled "Discussion on the Eight Ordinances and Divine Spirit" (*Ba Zheng Shen Ming Lun*). The New Commentary states: "The 'Discussion on the Eight Ordinances and Divine Spirit' also shares the same general meaning as the chapter 'Knowing Functions' (*Zhi Guan Neng*) in *Taisu*, with slight differences in textual flow." Checking Chapter 19 of this book, "Knowing Functions," it shares much similar meaning with this chapter "Heavenly Taboos" (*Tian Ji*) and the following section "Discussion on Original Spirit" (*Ben Shen Lun*), allowing for mutual verification. Furthermore, the five sentences starting with "Therefore, when heaven is cold, do not needle" are found in Volume 5, Section 1 of the *Jiayingjing*.
Yellow Emperor asked Qibo: In the practice of using needles, there must be laws and principles. What are these laws and principles? Qibo replied: Follow Heaven and Earth, and align with the light of Heaven. (Fu refers to the practice of medicine. Guang refers to the Three Lights: Sun, Moon, and Stars.) Yellow Emperor said: I wish to hear this in detail. Qibo said: Generally, the method of acupuncture requires observing the Qi of the Sun, Moon, stars, four seasons, and the Eight Ordinances. One should only needle after the Qi has stabilized. (Ding means having awaited and obtained the upright Qi of Heaven and Earth; only then should one needle.) Therefore, when the weather is warm and the sun is bright, human blood becomes fluid and Wei Qi (defensive Qi circulating outside the vessels) floats outward, so blood is easily discharged and Qi moves easily; when the weather is cold and the sun is obscured, human blood becomes viscous and stagnant, and Wei Qi sinks inward. (Nao indicates extreme moistness/fluidity, meaning blood is very fluid and flowing. Wei Qi circulates outside the vessels, thus floating or sinking, becoming slippery or sluggish according to cold and warmth. Qi Yi Xing was erroneously printed as Qi Ri Xing in Yuan edition. Note: outside vessels was erroneously printed as inside vessels in Yuan edition.) When the moon begins to wax, blood and Qi begin to become refined, and Wei Qi begins to circulate; (Blood and Qi refer to those within the main meridians and collaterals. Wei Qi refers to Qi circulating outside the vessels along the meridians. Jing [refined] means that at the start of the month, blood and Qi are newly generated following the moon, hence called refined. Although Wei Qi is always described as circulating, here it says 'begins to circulate' because it also follows the moon's waxing, termed 'beginning'.) When the moon is full, blood and Qi are abundant, and muscles are firm; (Blood and Qi in the vessels, and muscles, all become firm and prosperous following the moon.) When the moon wanes, muscles diminish, meridians become empty, Wei Qi departs, and only the physical form remains; this is why one must adjust blood and Qi according to heavenly timing. (Inside the meridians, Yin Qi becomes deficient following the moon; outside the meridians, the Yang Qi of Wei also becomes deficient following the moon, hence termed 'departed', not that Wei Qi is absent. 'Form alone remains' means although blood/Qi and Wei Qi depart, the body remains, hence 'alone'. Thus, blood and Qi are dependent on seasonal timing.) Therefore, when heaven is cold, do not needle; when heaven is warm, do not hesitate. (When warm, blood and Qi are fluid, so needling is permissible without hesitation. Ping An: *Jiayingjing* reads Da Han for Tian Han, Da Wen for Tian Wen, Wu Ning for Wu Yi.) When the moon waxes, do not use draining methods; when the moon is full, do not use tonifying methods. (During waxing, blood and Qi are initially refined and weak; draining would cause deficiency-to-deficiency, so it is forbidden. During fullness, human Qi is abundant; tonifying would cause excess-to-excess, so it is forbidden.) When the moon wanes, do not treat; this is called adjusting according to proper timing. (No treatment means treating would disrupt the meridians, hence no treatment. This is the law of proper timing. Ping An: Wu Liao in *Suwen* and *Jiayingjing* is written as Wu Zhi.) Following the order of Heaven, during times of abundance or deficiency, shift the light and position, stand upright, and await the moment. (Standing upright and awaiting is to observe its Qi.) It is said that draining during the moon's waxing causes organ deficiency; (During waxing, the Qi and essence of organs are refined; draining would cause severe deficiency. Ping An: Zang Xu, New Commentary on *Suwen* notes: Quan Qiyuan's version reads Jian for Zang, which should be Jian [decrease].) Tonifying during the moon's fullness causes blood and Qi to overflow, leading to stagnation in the meridians, named excessive excess; (Yang Yi means abundance. Needling during fullness with tonification causes meridian Qi to overflow, hence 'excessive excess'. Ping An: Jing You Liu Zhi in *Suwen* is written as Luo You Liu Xue.) Treating during the moon's waning causes disruption of meridians, confusion of Yin and Yang, indistinguishability of true and pathogenic Qi, sinking and retention of pathogens, external deficiency and internal chaos, giving rise to rampant pathogens. (Moon waning means heavenly light is exhausted. Muscles, meridians, and Wei Qi/Yin-Yang are all deficient. True Qi and pathogenic Qi mix and cannot be distinguished; if not needled, pathogens sink and retain, collaterals become externally deficient, meridians become internally chaotic, thus rampant pathogens arise. Ping An: Note 'if not needled', the character 'Wu' may be superfluous.) Yellow Emperor said: What do the Stars and Eight Ordinances observe? Qibo said: The Stars are used to regulate the movement of the Sun and Moon. (The degrees of Sun and Moon movement are regulated by the Twenty-Eight Mansions.) The Eight Ordinances are used to observe the timely arrival of deficient pathogens from the eight winds. The Four Seasons are used to distinguish the locations of Spring, Summer, Autumn, and Winter Qi, to adjust accordingly. (Using the eight cardinal directions, observe the eight types of deficient pathogenic winds. The Four Seasons divide Yin and Yang Qi into four seasons to adjust blood and Qi.) One must avoid the deficient pathogens of the Eight Ordinances and not offend them. When the body is deficient and encounters heavenly deficiency, the two deficiencies interact, the Qi penetrates to the bone, enters and damages the Five Zang Organs. If a skilled physician observes and rescues, they will not be damaged; thus it is called Heavenly Taboo, which one must know. (Form and blood/Qi are both deficient due to age, hence 'body deficient'. Body deficient interacting with deficient pathogens leads to deep disease, damaging bones and five zang organs. Following Heaven's observation to establish taboos, hence 'Heavenly Taboo'. Ping An: Note 'body deficient interacting with deficient pathogens', Yuan edition reads 'Shen Zhi Xu Xu Yu Xu Xie Xiang Gan'.) Yellow Emperor said: Excellent.