古人贴灸疮，不用膏药，要得脓出多而疾除。《资生》云∶春用柳絮，夏用竹膜，秋用
新绵，冬用兔腹下白细毛，或猫腹毛。令人多以膏药贴之，日两三易。而欲其速愈，此非
治疾之本意也。但今世贴膏药，亦取其便，不可速易。若膏药不坏，惟久久贴之可也。若速
易，即速愈，恐病根未尽除也。
古人灸艾炷大便用洗法。其法以赤皮葱、薄荷煎汤，温洗疮周遭，约一时久，令驱逐
风邪于疮口出，更令经脉往来不涩，自然疾愈。苦灸火退痂后，用东南桃枝青嫩皮煎汤温
洗，能护疮中诸风；若疮内黑烂，加胡荽煎洗；若疼不可忍，加黄连煎神效。
灸艾后，患者宜于静室谢事，饮食寒温，俱要适宜调养，正气复完，邪气自退，而病根
除矣。今人多不知恬养，虽灸艾何益？每有近房劳，贪浓味，此又自增其咎也。故因灸而
反致害者，此也。徒责灸艾不效，何耶？
《资生》云∶既灸之后，当忌食鱼脍猪膏热面，生冷生酒，动风之物，尤忌大怒、大
劳、房室、忍饥、太饱、受热、冒寒，非徒无益，反得有损，不可不慎也。
《千金》云∶欲行针灸，先知行年宜忌，及人神所在，不与禁忌相应即可。故男忌
除，女忌破；男忌戌，女忌巳。有日神忌，有每月忌，有十二时忌。有四季人神、有十二
部人神，十二部年人神，有九部傍通人神，有杂忌傍通人神，有血支血忌之类。凡医者，不
能知此避忌，若逢病患厄，会男女气怯，下手至困。通人达士岂拘此哉！若遇卒暴急患，皆
不拘禁忌。许希云∶卒暴之疾，须速灸疗。一日之间，止忌一时是也。《千金》云∶痈疽
疔肿，喉痹客忤，尤为急切，凡作汤药宜速，不可避凶。又曰∶凡人卒暴急证，并中风卒
仆，痰厥等证，即用针灸治疗。若论忌神，少缓则不可救。此所以不可拘泥也。若平居从
容，治病于未形，选吉日、避人神可也。
古人治疗贴灸疮，不使用膏药，目的是让脓液排出多以便疾病迅速痊愈。《资生》记载：春季用柳絮，夏季用竹膜，秋季用新棉，冬季用兔子腹部下的白色细毛，或者猫腹部的毛。现在让人多用膏药贴敷，每天更换两三次，想要它快速愈合，这不符合治疗疾病的本意。只是如今世人使用膏药，也是图个方便，不能频繁更换。如果膏药没有破损，只要长时间贴着就可以了。如果为了求快而频繁更换，虽然伤口愈合得快，但恐怕病根没有完全清除。
古人在艾灸艾炷后，大便时采用清洗的方法。具体做法是用赤皮葱、薄荷煎煮汤水，温热地清洗疮口周围，大约持续一个时辰（两小时），使风邪从疮口驱逐出去，同时让经脉气血运行通畅不涩滞，疾病自然痊愈。苦于艾灸火气消退结痂后，用东南方向桃树的青嫩皮煎汤温热清洗，能保护疮口免受各种风邪侵害；如果疮口内部黑烂，加入胡荽（香菜）煎汤清洗；如果疼痛难以忍受，加入黄连煎汤清洗，效果神妙。
艾灸之后，患者应当在安静的房间里处理事务，饮食的寒热温凉都要适宜调养，正气恢复完备，邪气自然退去，病根也就除去了。现在的人大多不知道恬静休养，即使做了艾灸又有什么益处？往往亲近房事，贪图浓味食物，这又是自己增加罪过。所以因为艾灸反而导致伤害的原因就在这里。只责怪艾灸没有效果，为什么呢？
《资生》说：艾灸之后，应当忌食鱼脍（生鱼片）、猪油、热面、生冷食物、生酒以及动风的食物，尤其忌讳大怒、过度劳累、房事、忍饥、过饱、受热、受寒，不仅无益，反而有害，不可不谨慎。
《千金方》说：要进行针灸治疗，先要知晓当年的宜忌，以及人神所在的位置，不与禁忌相应即可。所以男子忌讳“除”日，女子忌讳“破”日；男子忌讳戌日，女子忌讳巳日。有日神忌讳，有每月忌讳，有十二时辰忌讳。有四季人神、十二部位人神、十二年人神、九部旁通人神、杂忌旁通人神，还有血支、血忌之类的忌讳。凡是医生，如果不能知晓这些避忌，如果遇到病患厄运，恰逢男女气虚胆怯之时，下手施治就会感到困顿。通达之士难道会拘泥于此吗！如果遇到突然暴发的急症，都不拘泥于禁忌。许希说：突然暴发的疾病，必须迅速进行艾灸治疗。一天之中，只忌讳一个时辰罢了。《千金方》又说：痈疽、疔肿、喉痹、客忤等病症，尤为急切，凡是制作汤药应当迅速，不可避开凶日。又说：凡是普通人突发急证，以及中风猝死、痰厥等证候，就立即使用针灸治疗。如果谈论忌讳神煞，稍微迟缓就不能救治了。这就是不可以拘泥的原因。如果在平时从容不迫，在疾病未形成之前治病，选择吉日、避开人神是可以的。
In ancient times, when treating moxibustion sores (moxibustion-induced ulcers), ointments were not used; the goal was to allow abundant pus discharge for rapid disease resolution. *Zisheng* records: In spring, willow catkins are used; in summer, bamboo membrane; in autumn, new cotton wadding; and in winter, fine white hair from under a rabbit's belly or cat fur. Modern practice involves applying medicinal plasters frequently, changing them two or three times daily, seeking rapid healing, which contradicts the fundamental intent of treating disease. However, contemporary use of plasters is for convenience and should not be changed too often. If the plaster remains intact, it can be left on for an extended period. Rapid changes may lead to superficial healing, but the root cause of the disease might remain uncleared.
After moxibustion with moxa cones, ancient practitioners employed a washing method for defecation. This involved decocting red-skin scallions and mint, then using the warm liquid to wash around the sore for approximately one shi (two hours). This aimed to expel wind pathogens from the wound site and ensure unobstructed meridian circulation, leading to natural recovery. After the moxibustion fire subsides and scabs form, washing with warm decoction of tender green bark from peach branches growing in the southeast protects the wound from various wind pathogens. If the wound interior becomes black and putrid, adding coriander (*Coriandrum sativum*) to the decoction aids cleansing. For unbearable pain, adding Coptidis Rhizoma (*Huanglian*, 黄连) yields miraculous effects.
After moxibustion, patients should retreat to a quiet room, rest from duties, and maintain appropriate dietary temperatures and qualities. When righteous qi (vital energy) recovers fully, evil qi (pathogenic factors) naturally recedes, and the disease root is eliminated. Today, many fail to practice tranquil nourishment; thus, even if moxibustion is performed, what benefit does it bring? Often, engaging in sexual activity and craving rich flavors only adds to one's own fault. Hence, harm caused by moxibustion stems from this negligence. Why blame moxibustion for ineffectiveness?
*Zisheng* states: After moxibustion, one must avoid eating raw fish, lard, hot noodles, cold/raw foods, raw wine, and wind-aggravating substances. Great anger, excessive labor, sexual intercourse, fasting, overeating, exposure to heat, and chilling are especially taboo. These practices are not only useless but harmful and require caution.
*Qianjin Fang* states: Before performing acupuncture and moxibustion, one must know the auspicious and inauspicious days of the current year and the location of Ren Shen (Human Spirit). Avoidance of taboos ensures safety. Men avoid "Chu" (Destruction) days; women avoid "Po" (Breakthrough) days. Men avoid Xu days; women avoid Si days. There are taboos related to Day Spirits, monthly taboos, and twelve-hourly taboos. There are also Seasonal Ren Shen, Twelve-Part Ren Shen, Yearly Twelve-Part Ren Shen, Nine-Part Supplementary Ren Shen, Miscellaneous Supplementary Ren Shen, and types like Blood Branch and Blood Taboo. Physicians who do not understand these avoidances may find treatment difficult when encountering patient misfortune or periods of weak male/female qi. Enlightened scholars do not rigidly adhere to these rules. In cases of sudden acute emergencies, all taboos are disregarded. Xu Xi stated: Sudden acute diseases require immediate moxibustion treatment; within a day, only one specific hour is taboo. *Qianjin Fang* further notes: For urgent conditions such as carbuncles, sores, boils, throat obstruction, and external shock, speed in preparing herbal decoctions is essential; one should not delay due to inauspicious days. It also states: For sudden acute syndromes, stroke with collapse, phlegm syncope, etc., acupuncture and moxibustion should be applied immediately. Delaying due to spirit taboos could render rescue impossible. This illustrates why rigidity is inadvisable. However, in calm, non-emergency situations, preventing disease before it manifests, selecting auspicious days and avoiding Ren Shen locations is acceptable.