此承上编阴阳应象，而复论阴阳之离合也。应象者，阴阳之征乎外也；离合者，阴阳之本乎内也。阴
阳之理，本于太极，由阴而阳，故曰阴阳。离则有三，合则为一，从三而十百千万皆离也；三阳归于一阳，
三阴归于一阴，皆合也。开阖枢者，开则为阳，阖则为阴，舍合则不能为开，舍开则不能为阖，是阴
阳互见，开阖并呈也。其曰阴之绝阳，是纯阴无阳而归于太极也，又曰阴之绝阴，是纯阴无阴，而归于
无极也。阴阳之理，从无极而太极，太极而阴阳，所以申明阴阳之离合者如此。
黄帝问曰∶余闻天为阳，地为阴，日为阳，月为阴，大小月三百六十日，成一岁，人亦应
之。今三阴三阳，不应阴阳，其故何也？
帝承上编阴阳应象之意，问天地日月阴阳营运，以成一岁，人之阴阳，亦与相应。今人身三阴三阳，
有不应天地日月阴阳之处，其故何也？帝承阴阳应象之意，而探阴阳之根本也。
岐伯对曰∶阴阳者，数之可十，推之可百，数之可千，推之可万，万之大，不可胜数，然其要一也。
数，上声；下可数，同胜，平声。自阴阳之应乎外者言之，则数之可十，推之可百，数之可千，推
之可万，至于万之大，尤不可
胜数，然探其本原，则有要道，其要归于一也。
天复地载，万物方生，未出地者，命曰阴处，名曰阴中之阴；则出地者，命曰阴中之阳。
试以天地万物言之，天复于上，地载于下，而万物方生。其万物之未出地者，命曰阴处，名曰阴中
之阴。夫未出地而名为阴中之阴，则出地者，当命曰阴中之阳。
阳予之正，阴为之主。故生因春，长因夏，收因秋，藏因冬，失常则天地四塞。
予，与同。长，上声。藏，如字。万物出乎阳，其体各正，是其正也，乃阳予之。万物主乎阴，其
性始成，是其主也，乃阴为之。阳正于外，阴主于内，四时行焉，百物生焉。故生因春，长因夏，
收因秋，藏因冬，此天地阴阳收藏之常。若失常，则天地四塞，天地四塞，则复载无从，而万物不生。
阴阳之变，其在人者，亦数之可数。
天地万物之阴阳，其变无穷，人身之阴阳，其变无穷，故阴阳之变，其在人者，亦不啻十百千万，
数之可数，所以申明阴阳之至大，而为离者如此。
帝曰∶愿闻三阴三阳之离合也。
三阴三阳，有离则有合，愿闻三阴三阳之离合，仍欲详明不应阴阳之义。
岐伯曰∶圣人南面而立，前曰广明，后曰太冲，太冲之地，名曰少阴，少阴之上，名曰太
阳。太阳根起于至阴，结于命门，名曰阴中之阳。
阳根于阴，三阳根于三阴，圣人南面而立，前曰广明，阳也，后曰太冲，阴也，故太冲之地，名曰
少阴，少阴之上，名曰太阳，是太阳之根于少阴也。故人身太阳之根，起于足小趾外侧之至阴，
结于目中央之命门，是虽太阳，而名曰阴中之阳，此太阳之根于少阴者如此。
中身而上，名曰广明，广明之下，名曰太阴，太阴之前，名曰
阳明，阳明根起于厉兑，名曰阴中之阳。
身半以上为阳，身半以下为阴。故中身而上，亦名曰广明，阳也，广明之下，名曰太阴，阴也，太阴之
前，名曰阳明，是阳明之根于太阴也。故人身阳明之根，起于足大趾次趾之厉兑，是虽阳
明，而名曰阴中之阳。此阳明之根于太阴者如此。
厥阴之表，名曰少阳，少阳根起于窍阴，名曰阴中之少阳。
少阳根于厥阴，故厥阴之表名曰少阳，人身少阳之根，起于足小趾、次趾之窍阴，是虽少阳，而名曰阴中
之少阳。夫太阳根于少阴，则曰少阴之上；阳明根于太阴，则曰太阴之前；少阳根于厥阴，则曰厥阴之表，
以明上下前后表里，其义一也。
是故三阳之离合也，太阳为开，阳明为阖，少阳为枢，三经者不得相失也，抟而弗浮，名曰一阳。
抟，音团，余篇同。论三阳之离合，自其离者而言之，太阳为开，阳明为阖，少阳为枢，自其离而复
合者言之，舍阖则不能开，舍开则不能为阖，舍开阖，则不能为枢。是三经者不得相失也。若
不开不阖不枢，抟聚凝一而弗浮，但命曰一阳。所以申明三阳之至微，而为合者如此。
帝曰∶愿闻三阴。
承上文三阳之意，而复愿闻三阴，
岐伯曰∶外者为阳，内者为阴。
知阳者知阴，知阴者知阳。外者为阳，如南面而立，前曰广明，中身而上，名曰广明者是也；内者为阴，
如后曰太冲，广明之下，名曰太阴者是也。
然则中为阴，其冲在下，名曰太阴。太阴根起于隐白，名曰阴中之阴。
由外阳内阴之义而推论之，然则中为阴，中亦内也，太阴坤土在内，而居中也。冲，太冲也。其冲在下
者，太冲属少阴，在太阴之下，而其中则名曰太阴。故人身太阴经穴之根，起于足大趾之隐
白，名曰阴中之阴，所以申明三阴之太阴也。
太阴之后名曰少阴，少阴根起于涌泉，名曰阴中之少阴。
其冲在下，故太阴之后，名曰少阴。人身少阴经穴之根，起于足心之涌泉，名曰阴中之少阴，
所以申明三阴之少阴也。
少阴之前，名曰厥阴，厥阴根起于大敦，阴之绝阳，名曰阴之绝阴。
太阴主开，厥阴主阖，少阴主枢，有开阖，而始有枢。是先厥阴而后少阴，故少阴之前，名曰厥阴。
人身厥阴经穴之根，起于足大趾三毛之大敦。厥阴为阴之尽，而曰阴之绝阳，言纯阴而绝无阳
也。名曰阴之绝阴，言纯阴而绝无阴也，绝阳绝阴，是太极而归于无极，所以申明三阴之厥阴也。
是故三阴之离合也，太阴为开，厥阴为阖，少阴为枢。三经者，
不得相失也。抟而弗沉，命曰一阴。
若夫三阴之离合也，离则太阴为开，厥阴的阖，少阴为枢。离而复合，是三经者开阖相资，枢转
相济，不得相失也。若不开不阖不枢，抟聚凝一而弗沉，命曰一阴，所以申明三阴之至微，而为合者如此。
阴阳HT HT ，积传为一周，气里形表，而为相成也。
HT ，冲同。合上文三阳三阴而并论之，人身阴阳冲冲，冲冲，往来不绝也。积传为一周，谓一周十
二时，漏水下百刻，二刻一小周，积传至百刻，则为日夜之一周也。气里形表，谓阴阳之气行于里，
阴阳之形立于表，表里形气，互相资益，而为阴阳离合之相成也。
This passage continues from the previous section on *Yin Yang Ying Xiang* (Correspondence of Yin and Yang) to further discuss the separation and union of Yin and Yang. "Ying Xiang" refers to the manifestation of Yin and Yang externally; "Li He" (Separation and Union) refers to their fundamental state internally. The principle of Yin and Yang originates from Taiji (Supreme Ultimate), transforming from Yin to Yang, hence called Yin and Yang. When separated, they divide into three (referring to the Three Yin and Three Yang meridians); when united, they return to one. Extending from three to ten, hundred, thousand, and myriad represents separation; returning Three Yang to One Yang and Three Yin to One Yin represents union. In terms of Kai (Opening), He (Closing), and Shu (Pivot), Opening belongs to Yang, Closing belongs to Yin. Without union, there can be no opening; without opening, there can be no closing. This shows that Yin and Yang are mutually dependent, and Opening and Closing present simultaneously. The phrase "Yin's absolute Yang" refers to pure Yin without Yang, returning to Taiji. It is also said "Yin's absolute Yin," referring to a state where Yin boundaries dissolve, returning to Wuji (Non-Ultimate). The principle of Yin and Yang proceeds from Wuji to Taiji, and from Taiji to Yin and Yang, thereby elucidating the separation and union of Yin and Yang.
The Yellow Emperor asked: I have heard that Heaven is Yang, Earth is Yin, the Sun is Yang, and the Moon is Yin. The combination of large and small months totals 360 days, forming one year, and the human body corresponds to this. Now, the Three Yin and Three Yang in the human body seem not to correspond to the Yin and Yang of Heaven and Earth. What is the reason for this?
The Yellow Emperor, following the intent of *Yin Yang Ying Xiang*, inquired about how the movement and operation of Yin and Yang of Heaven, Earth, Sun, and Moon constitute a year, and whether human Yin and Yang correspond accordingly. Currently, the Three Yin and Three Yang in the human body have aspects that do not align with the Yin and Yang of Heaven and Earth. What is the cause? The Yellow Emperor, inheriting the meaning of *Yin Yang Ying Xiang*, seeks to explore the root of Yin and Yang.
Qi Bo replied: Yin and Yang, when counted, can be divided into ten; when deduced, into a hundred; counted further, into a thousand; deduced further, into ten thousand. Even reaching the magnitude of ten thousand, they cannot be fully enumerated, yet their essence remains one.
(Note: "Shu" (count) is pronounced with the rising tone; "Ke Shu" (can be counted) uses "Shu" synonymous with "Sheng" (overcome/exhaust), pronounced with the level tone.) Speaking from the external manifestations of Yin and Yang, numbers can extend to ten, hundred, thousand, and myriad, becoming incalculable. However, exploring their origin reveals a key principle, ultimately归结ing to one point.
Heaven covers above, Earth supports below, and all things begin to grow. Those not yet emerging from the earth are designated as being in a Yin position, named Yin within Yin; those that have emerged from the earth are named Yin within Yang.
Let us use the example of Heaven, Earth, and all things. Heaven covers above, Earth supports below, and all things are sprouting. All things not yet out of the ground are designated as being in a Yin position, named Yin within Yin. Since those not out of the ground are called Yin within Yin, those that emerge should be called Yin within Yang.
Yang provides the correct form, while Yin serves as the master. Therefore, growth depends on Spring, development depends on Summer, harvest depends on Autumn, and storage depends on Winter. If this regularity is violated, the Qi of the four directions of Heaven and Earth will become blocked.
"Yu" is synonymous with "Yu" (give). "Zhang" (grow) is pronounced with the rising tone. "Cang" (store) is pronounced as written. All things emerge from Yang, and their forms are rectified; this rectification is provided by Yang. All things are governed by Yin, and their natures begin to form; this governance is performed by Yin. Yang rectifies externally, Yin governs internally. The four seasons proceed, and all things grow. Thus, growth is due to Spring, development to Summer, harvest to Autumn, and storage to Winter. This is the normal pattern of Yin and Yang storage in Heaven and Earth. If this norm is violated, the Qi of Heaven and Earth will block up. If Heaven and Earth are blocked, covering and supporting will cease, and all things will not be born.
The changes of Yin and Yang, as manifested in humans, are also countable.
The Yin and Yang of Heaven and Earth change infinitely, and the Yin and Yang of the human body also change infinitely. Therefore, the changes of Yin and Yang in humans are not limited to ten, hundred, thousand, or myriad; they are countable. This clarifies that Yin and Yang are vast and boundless, representing the aspect of "separation."
The Yellow Emperor said: I wish to hear about the separation and union of the Three Yin and Three Yang.
The Three Yin and Three Yang involve both separation and union. Wishing to understand their separation and union is still to clarify why they seemingly do not conform to the Yin and Yang of Heaven and Earth.
Qi Bo said: When a sage stands facing South, the front is called Guang Ming (Broad Brightness), and the back is called Tai Chong (Great Surge). The area of Tai Chong is named Shao Yin (Lesser Yin), and above Shao Yin is named Tai Yang (Greater Yang). The Tai Yang meridian originates at Zhi Yin (Reaching Yin) acupoint and terminates at Ming Men (Gate of Life), named Yang within Yin.
Yang is rooted in Yin, and the Three Yang meridians are rooted in the Three Yin meridians. When a sage stands facing South, the front is Guang Ming, which is Yang; the back is Tai Chong, which is Yin. Thus, the area of Tai Chong is named Shao Yin, and above Shao Yin is Tai Yang, indicating that Tai Yang is rooted in Shao Yin. Therefore, the root of the human Tai Yang meridian begins at Zhi Yin on the lateral side of the fifth toe and terminates at Ming Men in the center of the eye. Although it is Tai Yang, it is named Yang within Yin. This illustrates how Tai Yang is rooted in Shao Yin.
The upper part of the torso is called Guang Ming. Below Guang Ming is named Tai Yin (Greater Yin). In front of Tai Yin is named Yang Ming (Bright Yang). The Yang Ming meridian originates at Li Dui (Marsh Meeting) acupoint, named Yang within Yin.
The upper half of the body is Yang, and the lower half is Yin. Thus, the upper torso is also called Guang Ming, which is Yang. Below Guang Ming is Tai Yin, which is Yin. In front of Tai Yin is Yang Ming, indicating that Yang Ming is rooted in Tai Yin. Therefore, the root of the human Yang Ming meridian begins at Li Dui between the first and second toes. Although it is Yang Ming, it is named Yang within Yin. This illustrates how Yang Ming is rooted in Tai Yin.
The exterior of Jue Yin (Terminal Yin) is named Shao Yang (Lesser Yang). The Shao Yang meridian originates at Qiao Yin (Aperture Yin) acupoint, named Lesser Yang within Yin.
Shao Yang is rooted in Jue Yin, so the exterior of Jue Yin is named Shao Yang. The root of the human Shao Yang meridian begins at Qiao Yin between the fourth and fifth toes. Although it is Shao Yang, it is named Lesser Yang within Yin. Tai Yang is rooted in Shao Yin, hence "above Shao Yin"; Yang Ming is rooted in Tai Yin, hence "in front of Tai Yin"; Shao Yang is rooted in Jue Yin, hence "the exterior of Jue Yin." This clarifies the relationships of upper/lower, front/back, and interior/exterior, sharing the same principle.
Therefore, in the separation and union of the Three Yang meridians, Tai Yang is Kai (Opening), Yang Ming is He (Closing), and Shao Yang is Shu (Pivot). These three meridians must not lose connection with each other. They gather and do not float, collectively named One Yang.
(Note: "Tuan" is pronounced like "tuan" (gather), same in other chapters.) Discussing the separation and union of the Three Yang meridians, from the perspective of separation: Tai Yang is Opening, Yang Ming is Closing, Shao Yang is Pivot. From the perspective of re-union: without Closing, there can be no Opening; without Opening, there can be no Closing; without Opening and Closing, there can be no Pivot. These three meridians must not be disconnected. If there is no Opening, Closing, or Pivot, but rather they gather into one unity without floating, it is called "One Yang." This elucidates the subtlety of the Three Yang meridians as "union."
The Yellow Emperor said: I wish to hear about the Three Yin.
Following the discussion on the Three Yang, he now wishes to hear about the Three Yin.
Qi Bo said: The exterior is Yang, and the interior is Yin.
To know Yang is to know Yin, and to know Yin is to know Yang. The exterior is Yang, such as standing facing South, where the front is Guang Ming, and the upper torso is Guang Ming. The interior is Yin, such as the back being Tai Chong, and below Guang Ming being Tai Yin.
However, the middle region is Yin. Its Tai Chong is located below, named Tai Yin. The Tai Yin meridian originates at Yin Bai (Hidden White) acupoint, named Yin within Yin.
Deducing from the principle that the exterior is Yang and the interior is Yin, the middle region is Yin, and the middle is also interior. Tai Yin belongs to Kun Earth, located in the interior and centered. "Chong" refers to Tai Chong. The Tai Chong belonging to Shao Yin is below Tai Yin, and its central part is named Tai Yin. Therefore, the root of the human Tai Yin meridian acupoints begins at Yin Bai on the big toe, named Yin within Yin. This elucidates Tai Yin among the Three Yin.
Behind Tai Yin is named Shao Yin. The Shao Yin meridian originates at Yong Quan (Gushing Spring) acupoint, named Lesser Yin within Yin.
Since the Chong is below, behind Tai Yin is named Shao Yin. The root of the human Shao Yin meridian acupoints begins at Yong Quan in the sole of the foot, named Lesser Yin within Yin. This elucidates Shao Yin among the Three Yin.
In front of Shao Yin is named Jue Yin. The Jue Yin meridian originates at Da Dun (Great Mound) acupoint. It is the absolute Yin of Yang, named the absolute Yin of Yin.
Tai Yin governs Opening, Jue Yin governs Closing, and Shao Yin governs Pivot. With Opening and Closing, there arises the Pivot. Thus, Jue Yin comes before Shao Yin, so in front of Shao Yin is named Jue Yin. The root of the human Jue Yin meridian acupoints begins at Da Dun at the hairline of the big toe. Jue Yin is the end of Yin, hence called "Absolute Yin of Yang," meaning pure Yin without any Yang. Named "Absolute Yin of Yin," it means pure Yin without any Yin (boundaries dissolved). Absolute Yang and Absolute Yin imply returning to Taiji and then to Wuji. This elucidates Jue Yin among the Three Yin.
Therefore, in the separation and union of the Three Yin meridians, Tai Yin is Kai (Opening), Jue Yin is He (Closing), and Shao Yin is Shu (Pivot). These three meridians must not lose connection with each other. They gather and do not sink, collectively named One Yin.
Regarding the separation and union of the Three Yin meridians, upon separation, Tai Yin is Opening, Jue Yin is Closing, and Shao Yin is Pivot. Upon re-union, the Opening, Closing, and Pivot of these three meridians support and assist each other, never disconnecting. If there is no Opening, Closing, or Pivot, but rather they gather into one unity without sinking, it is called "One Yin." This elucidates the subtlety of the Three Yin meridians as "union."
Yin and Yang circulate continuously, accumulating and transmitting to complete one cycle. Qi resides in the interior, Form stands in the exterior, and they mutually accomplish each other.
(Note: "HT" represents "Chong Chong," synonymous with "Chong" (surge/pulse).) Combining the discussion of the Three Yang and Three Yin, the Yin and Yang Qi in the human body surge continuously, flowing without cessation. Accumulating and transmitting to complete one cycle refers to one full day-night cycle of twelve double-hours, measured by 100 water-clock units. Two units constitute a small cycle; accumulating to 100 units constitutes one full cycle of day and night. Qi moves in the interior, Form stands in the exterior. Interior and exterior, Form and Qi, mutually support each other, thereby accomplishing the separation and union of Yin and Yang.