虚實之要，九鍼最妙。補寫之時，以鍼爲之。寫曰：必持内之，放而出之，排陽得鍼，邪氣得泄。按而引鍼，是謂内温，血不得散，氣不得出也。補曰：隨之隨之，意若妄之，若行若按，如蟁虻止，如留如還，去如絃絶，令左屬右，其氣故止，外門已閉，中氣乃實，必無留血，急取誅之。
虚实之要，九针最妙。补写之时，以针为之。写曰：必持内之，放而出之，排阳得针，邪气得泄。按而引针，是谓内温，血不得散，气不得出也。补曰：随之随之，意若妄之，若行若按，如蚊虻止，如留如还，去如弦绝，令左属右，其气故止，外门已闭，中气乃实，必无留血，急取诛之。
Xū shí zhī yào, jiǔ zhēn zuì miào. bǔ xiě zhī shí, yǐ zhēn wéi zhī. xiě yuē: bì chí nà zhī, fàng ér chū zhī, pái yáng dé zhēn, xié qì dé xiè. àn ér yǐn zhēn, shì wèi nà wēn, xuè bù dé sàn, qì bù dé chū yě. bǔ yuē: suí zhī suí zhī, yì ruò wàng zhī, ruò xíng ruò àn, rú wén méng zhǐ, rú liú rú huán, qù rú xián jué, lìng zuǒ zhǔ yòu, qí qì gù zhǐ, wài mén yǐ bì, zhōng qì nǎi shí, bì wú liú xuè, jí qǔ zhū zhī.
The essentials of emptiness and fullness lie in the nine needles, which are the most subtle. When reducing or supplementing, one does it with the needle. Reduction says: hold it and insert it, release it and let it out, push aside the yang to obtain the needle, and the evil qi can drain. Pressing and drawing the needle is called inner warming; the blood cannot disperse and the qi cannot leave. Supplementation says: follow it, follow it, the intention as if absent-minded; as if moving, as if pressing; like a mosquito or gadfly settling; as if staying, as if returning; leaving like a snapping bowstring. Make the left join the right, and its qi will come to rest; the outer gate is already closed, the middle qi is then full; there must be no retained blood — take it away quickly.
**「補寫」本篇1見**、**「寫」字5見**、**「補」字2見**。**寫曰、補曰兩段，本篇自釋其法**：寫者持内放出、排陽得泄；補者隨之、外門已閉而中氣乃實。**徐疾一語，為後世補寫諸法之祖**，而本篇只以出入遲速為言，不及迎隨撚轉。
所謂易陳者，易言也。難入者，難著于人也。麤守形者，守刺法也。上守神者，守人之血氣有餘不足，可補寫也。神客者，正邪共會也。神者，正氣也。客者，邪氣也。在門者，邪循正氣之所出入也。未睹其疾者，先知邪正何經之疾也。惡知其原者，先知何經之病，所取之處也。
所谓易陈者，易言也。难入者，难著于人也。麤守形者，守刺法也。上守神者，守人之血气有余不足，可补写也。神客者，正邪共会也。神者，正气也。客者，邪气也。在门者，邪循正气之所出入也。未睹其疾者，先知邪正何经之疾也。恶知其原者，先知何经之病，所取之处也。
suǒ wèi yì chén zhě, yì yán yě. nán rù zhě, nán zhuó yú rén yě. cū shǒu xíng zhě, shǒu cì fǎ yě. shàng shǒu shén zhě, shǒu rén zhī xuè qì yǒu yú bù zú, kě bǔ xiě yě. shén kè zhě, zhèng xié gòng huì yě. shén zhě, zhèng qì yě. kè zhě, xié qì yě. zài mén zhě, xié xún zhèng qì zhī suǒ chū rù yě. wèi dǔ qí jí zhě, xiān zhī xié zhèng hé jīng zhī jí yě. wū zhī qí yuán zhě, xiān zhī hé jīng zhī bìng, suǒ qǔ zhī chù yě.
What is called easy to set forth means easy to speak of. Hard to enter means hard to apply to a person. The coarse guard the form means they guard the method of needling. The superior guard the spirit means they guard the excess and deficiency of the person’s blood and qi and can supplement and reduce. Spirit and guest means the upright and the evil meet together. The spirit is the upright qi; the guest is the evil qi. At the gate means the evil follows where the upright qi goes out and in. Not yet seeing the disease means first knowing in which channel the evil and the upright are contending. How know its source means first knowing of which channel the disease is, and the place to be taken.
「補寫」小鍼解第1段見，義與本條相合，引全段為證。
黃帝曰：刺之有道乎？歧伯答曰：刺此者，必中氣穴，無中肉節，中氣穴則鍼染于巷，中肉節即皮膚痛，補寫反則病益篤，中筋則筋緩，邪氣不出，與其真相搏，亂而不去，反還内著，用鍼不審，以順爲逆也。
黄帝曰：刺之有道乎？歧伯答曰：刺此者，必中气穴，无中肉节，中气穴则针染于巷，中肉节即皮肤痛，补写反则病益笃，中筋则筋缓，邪气不出，与其真相搏，乱而不去，反还内著，用针不审，以顺为逆也。
Huáng Dì yuē: cì zhī yǒu dào hū? Qí Bó dá yuē: cì cǐ zhě, bì zhòng qì xué, wú zhòng ròu jié, zhòng qì xué zé zhēn rǎn yú xiàng, zhòng ròu jié jí pí fū tòng, bǔ xiě fǎn zé bìng yì dǔ, zhòng jīn zé jīn huǎn, xié qì bù chū, yǔ qí zhēn xiāng bó, luàn ér bù qù, fǎn hái nèi zhuó, yòng zhēn bù shěn, yǐ shùn wéi nì yě.
Huang Di said: Is there a way in needling these? Qi Bo answered: In needling these one must hit the qi point and not hit the flesh joint. Hitting the qi point, the needle dyes the lane; hitting the flesh joint, the skin hurts. If supplementing and reducing are reversed the disease grows worse. Hitting the sinew, the sinew slackens, the evil qi does not come out but fights with the true qi, chaotic and not leaving, and turns back to lodge within. When needling is not examined, the favorable is taken for the adverse.
「補寫」邪氣藏府病形第38段見，義與本條相合，引全段為證。
黃帝曰：補寫奈何？
黄帝曰：补写奈何？
Huáng Dì yuē: bǔ xiè nài hé?
The Emperor said: How are supplementing and draining done?
「補寫」五亂第16段見，義與本條相合，引全段為證。
然其分别陰陽，皆有標本虚實所離之處。能别陰陽十二經者，知病之所生；候虚實之所在者，能得病之高下。知六府之氣街者，能知解結契紹于門户；能知虚石之堅軟者，知補寫之所在；能知六經標本者，可以無惑于天下。
然其分别阴阳，皆有标本虚实所离之处。能别阴阳十二经者，知病之所生；候虚实之所在者，能得病之高下。知六府之气街者，能知解结契绍于门户；能知虚石之坚软者，知补写之所在；能知六经标本者，可以无惑于天下。
rán qí fēn bié yīn yáng, jiē yǒu biāo běn xū shí suǒ lí zhī chù. néng bié yīn yáng shí èr jīng zhě, zhī bìng zhī suǒ shēng; hòu xū shí zhī suǒ zài zhě, néng dé bìng zhī gāo xià. zhī liù fǔ zhī qì jiē zhě, néng zhī jiě jié qì shào yú mén hù; néng zhī xū shí zhī jiān ruǎn zhě, zhī bǔ xiè zhī suǒ zài; néng zhī liù jīng biāo běn zhě, kě yǐ wú huò yú tiān xià.
Yet in distinguishing yin and yang, each has a place where root and tip, vacuity and repletion, separate. He who can distinguish the twelve channels of yin and yang knows where disease arises; he who examines where vacuity and repletion lie can determine whether the disease is high or low; he who knows the qi streets of the six palaces understands how knots are untied and gates joined; he who can tell soft from hard knows where to supplement and where to drain; he who knows the roots and tips of the six channels is not perplexed by anything under heaven.
「補寫」衛氣第2段見，義與本條相合，引全段為證。
歧伯曰：補寫無過其度。
歧伯曰：补写无过其度。
Qí Bó yuē: bǔ xiè wú guò qí dù.
Qi Bo said: In tonifying and reducing, do not exceed the measure.
「補寫」五禁第6段見，義與本條相合，引全段為證。
是故工之用鍼也，知氣之所在，而守其門户，明於調氣，補寫所在，徐疾之意，所取之處。
是故工之用针也，知气之所在，而守其门户，明于调气，补写所在，徐疾之意，所取之处。
shì gù gōng zhī yòng zhēn yě, zhī qì zhī suǒ zài, ér shǒu qí mén hù, míng yú tiáo qì, bǔ xiè suǒ zài, xú jí zhī yì, suǒ qǔ zhī chù.
Therefore when the worker uses the needle, he knows where the qi is and guards its door; he is clear about tuning qi, where to tonify and drain, the meaning of slow and fast, and the place to take.
「補寫」官能第12段見，義與本條相合，引全段為證。
歧伯曰：振埃者，刺外經，去陽病也。發矇者，刺府輸，去府病也。去爪者，刺關節肢絡也。徹衣者，盡刺諸陽之奇輸也。解惑者，盡知調陰陽，補寫有餘不足，相傾移也。
歧伯曰：振埃者，刺外经，去阳病也。发蒙者，刺府输，去府病也。去爪者，刺关节肢络也。彻衣者，尽刺诸阳之奇输也。解惑者，尽知调阴阳，补写有余不足，相倾移也。
Qí Bó yuē: zhèn āi zhě, cì wài jīng, qù yáng bìng yě. fā méng zhě, cì fǔ shū, qù fǔ bìng yě. qù zhǎo zhě, cì guān jié zhī luò yě. chè yī zhě, jìn cì zhū yáng zhī qí shū yě. jiě huò zhě, jìn zhī tiáo yīn yáng, bǔ xiè yǒu yú bù zú, xiāng qīng yí yě.
Qi Bo said: Shaking off the dust is needling the outer channels to remove yang disease; opening the blind is needling the transport of the bowels to remove bowel disease; removing the claw is needling the joints and the network vessels of the limbs; piercing the garment is needling all the anomalous transports of the yang; dissolving bewilderment is knowing how to tune yin and yang and to tonify and drain excess and insufficiency, so that they lean from one to the other.
「補寫」刺節真邪第4段見，義與本條相合，引全段為證。