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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).