六十九难曰∶经言虚者补之，实者泻之，不虚不实，以经取之，何谓也？然∶虚者补其母，实
者泻其子，当先补之，然后泻之。不虚不实以经取之者，是正经自生病，不中他邪也，当自取其经，
故言以经取之。
七十难曰∶春夏刺浅，秋冬刺深者，何谓也？然∶春夏者，阳气在上，人气亦在上，故当浅取之；秋冬者，阳气在
下，人气亦在下，故当深取之。
春夏各致一阴，秋冬各致一阳者，何谓也？然春夏温、必致一阴者，初下针，沉之至肾
肝之部，得气、引持之阴也。秋冬寒，必致一阳者，初内针，浅而浮之至心肺部，得气、推
内之阳也。是谓春夏必致一阴，秋冬必致一阳。
七十一难曰∶经言刺荣无伤卫，刺卫无伤荥，何谓也？然∶针阳者，卧针而刺之∶刺阴者，
先以左手摄按所针荥俞之处，气散乃内针。是谓刺荣无伤卫，刺卫无伤荣也。
七十二难曰∶经言、能知迎随之气，可令调之；调气之方，必在阴阳。何谓也？然∶所
谓迎随者，知荣卫之流行，经脉之往来也。随其逆顺而取之，故曰迎随。
调气之方，必在阴阳者，知其内外表里，随其阴阳而调之，故曰，调气之方，必在阴阳。
七十三难曰∶诸井者，肌肉浅薄，气少，不足使也，刺之奈何？然∶诸井者，木也；荥者，火也。
火者，木之子，当刺井者，以荥泻之。故经言补者不可以为泻，泻者不可以为补。此之谓也。
第六十九难说：医经中说“虚证用补法，实证用泻法，不虚不实的病证，则取本经穴位治疗”，这是什么意思呢？回答说：虚证应当补其母穴，实证应当泻其子穴，应当先进行补法，然后再进行泻法。所谓不虚不实而取本经穴位治疗，是指本经自身发病，没有受到其他邪气干扰，应当直接选取本经穴位，所以说“以经取之”。
第七十难说：春夏季节针刺宜浅，秋冬季节针刺宜深，这是什么意思呢？回答说：春夏季节，阳气上升于体表，人体的气血也趋向于体表，所以应当浅刺；秋冬季节，阳气潜藏于体内，人体的气血也趋向于体内，所以应当深刺。
春夏季节各需引入一阴，秋冬季节各需引入一阳，这是什么意思呢？回答说：春夏气候温暖，必须引入一阴的方法，是初下针时，将针下沉至肝肾所在的深层部位，得气后，牵引持针以引入阴气。秋冬气候寒冷，必须引入一阳的方法，是初进针时，将针浅浮至心肺所在的浅层部位，得气后，推进针体以引入阳气。这就叫作春夏必引入一阴，秋冬必引入一阳。
第七十一难说：医经中说“刺荣分不要伤及卫分，刺卫分不要伤及荥分”，这是什么意思呢？回答说：刺阳分（卫）时，要卧针斜刺；刺阴分（荣）时，先用左手按压所针的荥穴或俞穴处，待局部气血散开后再进针。这就叫作刺荣分不伤卫分，刺卫分不伤荣分。
第七十二难说：医经中说“能掌握迎随补泻的气机变化，就可以调和气血；调和气血的方法，必然在于阴阳辨证”，这是什么意思呢？回答说：所谓的迎随，是指了解营卫之气的流行规律和经脉气血的往来走向。顺着或逆着气血的流向进行针刺，所以称为迎随。
调和气血的方法必然在于阴阳，是指明白病位的内外表里，根据阴阳属性来调和气血，所以说是“调和气血的方法，必然在于阴阳”。
第七十三难说：所有的井穴，位于肌肉浅薄之处，经气较少，不足以施行补泻，该如何针刺呢？回答说：所有的井穴属木；荥穴属火。火是木之子，当需要刺井穴时，可以通过泻其荥穴的方法来间接泻井穴。所以医经说“补法不能当作泻法用，泻法不能当作补法用”，说的就是这个道理。
Difficulty 69 states: The classic texts say, "Tonify deficiency, sedate excess, and for neither-deficient-nor-excess conditions, treat via the affected meridian." What does this mean? The answer is: For deficiency, tonify its mother point; for excess, sedate its child point. One should first apply tonification, then sedation. When treating neither-deficient-nor-excess conditions by selecting points from the affected meridian, it means the primary meridian itself has become diseased without interference from external pathogens. Therefore, one should directly select points from that meridian, hence the phrase "treat via the affected meridian."
Difficulty 70 states: Why should acupuncture be shallow in spring and summer, and deep in autumn and winter? The answer is: In spring and summer, yang qi ascends to the exterior, and human qi also moves outward; therefore, shallow insertion is appropriate. In autumn and winter, yang qi sinks to the interior, and human qi also moves inward; therefore, deep insertion is appropriate.
What does it mean to introduce one yin in spring and summer, and one yang in autumn and winter? The answer is: In the warm seasons of spring and summer, one must introduce yin. Upon initial needle insertion, the needle is pressed down deeply to the regions corresponding to the Liver and Kidney. Once deqi (arrival of qi) is obtained, the needle is manipulated to draw in yin qi. In the cold seasons of autumn and winter, one must introduce yang. Upon initial insertion, the needle is kept superficial and floating up to the regions corresponding to the Heart and Lungs. Once deqi is obtained, the needle is pushed inward to introduce yang qi. This is referred to as introducing yin in spring and summer, and introducing yang in autumn and winter.
Difficulty 71 states: The classic texts say, "When needling the Ying (Nutrient) level, do not injure the Wei (Defensive) level; when needling the Wei level, do not injure the Ying level." What does this mean? The answer is: To needle yang levels (Wei), insert the needle obliquely or horizontally. To needle yin levels (Ying), first use the left hand to press and hold the area of the acupoint (such as a Ying or Shu point). Once the local qi has dispersed, insert the needle. This is what is meant by "needling Ying without injuring Wei, and needling Wei without injuring Ying."
Difficulty 72 states: The classic texts say, "If one understands the qi dynamics of Ying (following) and Sui (opposing/counter-flowing), one can regulate them; the method for regulating qi must lie in Yin and Yang." What does this mean? The answer is: The terms Ying and Sui refer to understanding the circulation of Ying and Wei qi and the flow of meridians. By following or opposing the direction of qi flow during needling, it is called Ying and Sui.
The statement that the method for regulating qi must lie in Yin and Yang means understanding the internal and external, surface and interior aspects of the pathology, and regulating according to yin-yang principles. Hence, it is said that "the method for regulating qi must lie in Yin and Yang."
Difficulty 73 states: All Jing-Well points are located where muscles are thin and qi is scarce, making them insufficient for direct manipulation. How should they be needled? The answer is: Jing-Well points belong to Wood; Ying-Spring points belong to Fire. Fire is the child of Wood. When one needs to sedate a Jing-Well point, one should instead sedate its corresponding Ying-Spring point. Thus, the classic texts state, "Tonification cannot be used as sedation, and sedation cannot be used as tonification," which refers to this principle.