诸本无篇字。马云。日者即历书之十日也。月者即历书之一月也。天与人之阴阳和合。而足经应月。手
经应日。故名篇。
腰以上为天（止）故在上者为阳 张云。日为阳精。故日主火。月为阴精。故月生于水。日为阳。
阳数五。五者中数之奇也。二五为十。故旬有十日。而纪日者。所以作十干也。月为阴。阴数六。六者中数之
偶也。二六一十二。故岁有十二月。而纪月者。所以作十二支也。共合于人。则腰以上为天。腰以下为地。手
在腰之上。故属阳。而左右共十指。所以应十日也。足在腰之下。故属阴。而左右共十二经。所以应十二月也。
寅者正月之生阳也（止）故曰厥阴 张云。此言十二支为阴。足亦为阴。故足经以应十二月也。然一
岁之中。又以上半年为阳。故合于足之六阳。下半年为阴。故合于足之六阴。人之两足。亦有阴阳之分。则左
为阳。右为阴。以上下半年之阴阳。而合于人之两足。则正二三为阳中之阳。阳之进也。故正月谓之生阳。阳
先于左而后于右。故正月主左足之少阳。二月主左足之太阳。三月主左足之阳明。四五六为阳中之阴。阳渐退。
阴渐生也。故四月主右足之阳明。五月主右足之太阳。六月主右足之少阳。然则一岁之阳。会于上半年之辰巳
二月。是为两阳合于前。故曰阳明。阳明者。言阳盛之极也。七八九为阴中之阴。阴之进也。故七月谓之生阴。
阴先于右
而后于左。故七月主右足之少阴。八月主右足之太阴。九月主右足之厥阴。十月、十一月、十二月。为阴中之
阳。阴渐退。阳渐生也。故十月主左足之厥阴。十一月主左足之太阴。十二月主左足之少阴。然则一岁之阴会
于一半年之戌亥两月。是为两阴交尽。故曰厥阴。厥者尽也。（案原见王冰阴阳离合注）阴极于是也。此总计
一岁阴阳之盛衰。故正与六合。二与五合。三与四合。而阳明合于前也。七与十二合。八与十一合。九与十合。
而厥阴合于后也。非如六气。厥阴主风木。阳明主燥金者之谓。志云。脉解篇曰。正月太阳寅。寅太阳也。厥
阴者辰也。阳明者午也。少阳者申也。少阴者戌也。太阴者子也。而本篇又以寅末主少阳。卯午主太阳。辰巳
主阳明。申丑主少阴。酉子主太阴。戌亥主厥阴。经脉别论。以肝木主春。心火主夏。脾土主长夏。肺金主秋。
肾水主冬。木火土金水。此后天之五行也。
甲主左手之少阳（止）壬生左手之太阴 张云。此言十干为阳。手亦为阳。故手经以应十日也。十日
之中。主前者水火土为阳。居后者金水为阴。阳以应阳经。阴以应阴经。亦如足之与月也。故甲主左手之少阳。
乙主左手之太阳。丙主左手之阳明。己主右手之少阳。戊主右手之太阳。丁主右手之阳明。十干之火。在于丙
丁。此两火并合。故为阳明也。自己以后。则庚辛壬癸。俱金水为阴。故庚主右手之少阴。辛主右手之太阴。
癸主左手之少阴。壬主左手主太阴。第足言厥阴。而手不言者。盖足以岁言。岁气有六。手以旬言。旬惟五行
而已。且手厥阴者。心包络也。其脏附心。故不言耳。
故足之阳者（止）腰以下者为阴 张云。此即两仪四象之道。阴中无太阳。阳中无太阴。故足为阴。
而阴中之阳。惟
少阳耳。阴中之阴。惟太阴也。手为阳。阳中之阴。惟少阴耳。阳中之阳。则太阳耳。故以腰之上下分阴阳。
而手配十干。足配十二支。而三阴三阳。各有所属焉。可见腰以上者。阳中亦有阴。腰以下者。阴中亦有阳也。
其于五脏也（止）肾为阴中之太阴 张云。五脏以心肺为阳。故居膈上而属手经。肝脾肾为阴。故
居膈下而属足经。然阴阳之中。又有阴阳之分。亦如上节手足之义。故金匮真言论曰。阳中之阳心也。阳中之
阴肺也。阴中之阴肾也。阴中之阳肝也。阴中之至阴脾也。义与此同。
正月二月（止）无刺左足之阴 张云。人气所在。不可以刺。恐伤其王气也。按、本篇但言人气在
足之刺忌。而不言手者。盖言足之十二支。则手之十干可类推矣。故甲乙丙在左手之少阳太阳阳明。己戊丁在
右手之少阳太阳阳明。庚辛在右手之少阴太阴。癸壬在左手之少阴太阴。皆不可以刺也。
此天地之阴阳也（止）此之谓也 张云。天地之阴阳。言变化之多也。夫干支手足者。分上下也。
左右少太者。辨盛衰也。今甲为天下之首。故当主左手之少阳。非四时五行之次。厥阴风水之列也。且夫阴阳
之道。有名无形。可以十、可以百、可以千、可以万。左右逢源。无非其道。故不可以执一论之。马云。按数
之可十四句。又见素问阴阳离合论。五营运大论。朱济公有名无形者。以无形而合有形也。
各版本中均无“篇”字。马云说：日，即历书中的十天干；月，即历书中的一年十二个月。天与人的阴阳相互契合，足经对应月份，手经对应日子，因此命名为该篇。
腰部以上属于天（此处省略原文中的“止”字），所以在上部的属阳。张云说：日是阳精，所以日主火；月是阴精，所以月生于水。日为阳，阳数为五，五是中间数的奇数。二乘以五等于十，所以有十天，用来纪日，这就是十天干的由来。月为阴，阴数为六，六是中间数的偶数。二乘以六等于十二，所以一年有十二个月，用来纪月，这就是十二地支的由来。这些与人体相合，则腰部以上为天，腰部以下为地。手在腰部之上，所以属阳，左右共十个手指，用来对应十天。足在腰部之下，所以属阴，左右共有十二条经脉，用来对应十二个月。
寅月是正月，代表初生的阳气（此处省略原文中的“止”字），所以说厥阴。张云说：这里讲十二地支属阴，足也属阴，所以足经对应十二个月。然而一年之中，上半年属阳，所以与足的六条阳经相合；下半年属阴，所以与足的六条阴经相合。人的两足也有阴阳之分，左边为阳，右边为阴。用上半年的阴阳来合于人的两足，那么正、二、三月为阳中之阳，是阳气进升的时候，所以正月称为生阳。阳气先在左而后在右，所以正月主左足少阳经，二月主左足太阳经，三月主左足阳明经。四、五、六月为阳中之阴，阳气渐退，阴气渐生，所以四月主右足阳明经，五月主右足太阳经，六月主右足少阳经。这样看来，一年的阳气汇聚于上半年的辰、巳两个月，这是两阳合并于前，所以叫阳明。阳明，是说阳气盛极。七、八、九月为阴中之阴，是阴气进升的时候，所以七月称为生阴。阴气先在右而后在左，所以七月主右足少阴经，八月主右足太阴经，九月主右足厥阴经。十月、十一月、十二月，为阴中之阳，阴气渐退，阳气渐生，所以十月主左足厥阴经，十一月主左足太阴经，十二月主左足少阴经。这样看来，一年的阴气汇聚于下半年的戌、亥两个月，这是两阴交尽，所以叫厥阴。厥，就是尽的意思。（按语：此观点原见于王冰《黄帝内经素问·阴阳离合论》注）阴极于此。这是总计一年中阴阳的盛衰情况，所以正月与六月相合，二月与五月相合，三月与四月相合，而阳明经合于前部。七月与十二月相合，八月与十一月相合，九月与十月相合，而厥阴经合于后部。这不像六气那样，厥阴主风木，阳明主燥金。张志聪说：《脉解篇》说：正月对应太阳经和寅位，寅对应太阳经；厥阴对应辰位；阳明对应午位；少阳对应申位；少阴对应戌位；太阴对应子位。而本篇又以寅、卯月主少阳经，午、未月主太阳经，辰、巳月主阳明经，申、丑月主少阴经，酉、子月主太阴经，戌、亥月主厥阴经。《经脉别论》认为肝木主春，心火主夏，脾土主长夏，肺金主秋，肾水主冬。木、火、土、金、水，这是后天的五行。
甲日主管左手少阳经（此处省略原文中的“止”字），壬日主管左手太阴经。张云说：这里讲十天干属阳，手也属阳，所以手经对应十天。十天之中，排在前面的是水、火、土，属阳；排在后面的是金、水，属阴。阳对应阳经，阴对应阴经，也像足经对应月份一样。所以甲日主管左手少阳经，乙日主管左手太阳经，丙日主管左手阳明经，己日主管右手少阳经，戊日主管右手太阳经，丁日主管右手阳明经。十天干中的火行在于丙、丁两天，这两火合并，所以称为阳明。从己日开始以后，庚、辛、壬、癸都是金水，属阴，所以庚日主管右手少阴经，辛日主管右手太阴经，癸日主管左手少阴经，壬日主管左手太阴经。只讲足经有厥阴，而手经不讲的原因，是因为足经以年为单位，岁气有六种；手经以旬（十天）为单位，旬中只有五行而已。而且手厥阴经是心包络，其脏依附于心，所以不单独列出。
所以足的阳经（此处省略原文中的“止”字），腰部以下属阴。张云说：这就是两仪四象的道理。阴中没有太阳，阳中没有太阴。所以足属阴，而阴中之阳，只有少阳；阴中之阴，只有太阴。手属阳，阳中之阴，只有少阴；阳中之阳，只有太阳。所以以腰部的上下来分阴阳，手配十天干，足配十二地支，三阴三阳各有归属。可见腰部以上者，阳中也有阴；腰部以下者，阴中也有阳。
至于五脏（此处省略原文中的“止”字），肾为阴中之太阴。张云说：五脏中心、肺属阳，所以居于膈膜之上，属于手经；肝、脾、肾属阴，所以居于膈膜之下，属于足经。然而在阴阳之中，又有阴阳的区分，也像上面手足的道理一样。所以《金匮真言论》说：阳中之阳是心，阳中之阴是肺，阴中之阴是肾，阴中之阳是肝，阴中之至阴是脾。义理与此相同。
正月、二月（此处省略原文中的“止”字），不要针刺左足的阴经。张云说：人气所在之处，不可以针刺，恐怕损伤其旺盛的气机。按：本篇只讲了足经刺法的禁忌，而没有讲手经，大概是讲了足经的十二地支，手经的十天干就可以类推了。所以甲、乙、丙日在左手少阳、太阳、阳明经，己、戊、丁日在右手少阳、太阳、阳明经，庚、辛日在右手少阴、太阴经，癸、壬日在左手少阴、太阴经，都不可以针刺。
这是天地的阴阳（此处省略原文中的“止”字），说的就是这个道理。张云说：天地的阴阳，说的是变化之多。天干、地支、手、足，是用来区分上下的；左、右、少、太，是用来辨别盛衰的。现在甲是天下的首位，所以应当主管左手少阳经，而不是按照四季五行的次序，也不属于厥阴风木的类别。况且阴阳之道，有名而无实形，可以是十，可以是百，可以是千，可以是万，左右逢源，无非是道。所以不能固执一端来论述。马云说：关于“数之可十四句”，又见于《素问·阴阳离合论》和《五运行大论》。朱济公说：“有名无形者”，是指以无形来结合有形。
All versions lack the character "Pian" (Chapter). Ma Yun states: "Ri" (Sun/Day) refers to the ten Heavenly Stems in the calendar; "Yue" (Moon/Month) refers to the twelve months of the year. The Yin and Yang of Heaven and Humanity harmonize, with the Foot Meridians corresponding to Months and the Hand Meridians corresponding to Days; hence the chapter title.
The waist and above belong to Heaven (omitted text), therefore what is upper belongs to Yang. Zhang Yun states: The Sun is the essence of Yang, thus ruling Fire; the Moon is the essence of Yin, thus born from Water. The Sun is Yang; the number of Yang is five, which is an odd number among central numbers. Two times five equals ten, hence there are ten days for recording time, forming the Ten Heavenly Stems. The Moon is Yin; the number of Yin is six, which is an even number among central numbers. Two times six equals twelve, hence there are twelve months in a year for recording time, forming the Twelve Earthly Branches. Corresponding to humans, the waist and above represent Heaven, and the waist and below represent Earth. Hands are above the waist, thus belonging to Yang; together left and right have ten fingers, corresponding to the ten days. Feet are below the waist, thus belonging to Yin; together left and right have twelve meridians, corresponding to the twelve months.
Yin month is the first month, representing emerging Yang (omitted text), hence it is said Jueyin. Zhang Yun states: This discusses how the Twelve Earthly Branches are Yin, and feet are also Yin, so foot meridians correspond to twelve months. However, within a year, the first half is Yang, corresponding to the six Yang foot meridians; the second half is Yin, corresponding to the six Yin foot meridients. Human feet also have Yin-Yang distinctions: left is Yang, right is Yin. Aligning the Yin-Yang of the first and second halves with human feet: Zheng, Er, San months are Yang within Yang, representing the advancement of Yang; hence the first month is called Shengyang (Generating Yang). Yang advances first on the left then on the right; thus, the first month governs Shaoyang of the left foot, the second month governs Taiyang of the left foot, and the third month governs Yangming of the left foot. Si, Wu, Liu months are Yin within Yang, where Yang gradually recedes and Yin gradually grows; thus, the fourth month governs Yangming of the right foot, the fifth month governs Taiyang of the right foot, and the sixth month governs Shaoyang of the right foot. Consequently, the Yang of the year converges in the Chen and Si months of the first half, representing two Yangs merging at the front, hence called Yangming. Yangming means Yang is at its peak. Qi, Ba, Jiu months are Yin within Yin, representing the advancement of Yin; hence the seventh month is called Shengyin (Generating Yin). Yin advances first on the right then on the left; thus, the seventh month governs Shaoyin of the right foot, the eighth month governs Taiyin of the right foot, and the ninth month governs Jueyin of the right foot. The tenth, eleventh, and twelfth months are Yang within Yin, where Yin gradually recedes and Yang gradually grows; thus, the tenth month governs Jueyin of the left foot, the eleventh month governs Taiyin of the left foot, and the twelfth month governs Shaoyin of the left foot. Consequently, the Yin of the year converges in the Xu and Hai months of the second half, representing the exhaustion of two Yins, hence called Jueyin. Jue means exhaustion. (Note: Originally found in Wang Bing's commentary on *Yin Yang Li He Lun*). Yin reaches its extreme here. This summarizes the waxing and waning of Yin and Yang over a year; thus, the first month combines with the sixth, the second with the fifth, and the third with the fourth, while Yangming combines at the front. The seventh combines with the twelfth, the eighth with the eleventh, and the ninth with the tenth, while Jueyin combines at the rear. This differs from the Six Qi theory, where Jueyin rules Wind-Wood and Yangming rules Dryness-Metal. Zhang Zhicong states: In *Mai Jie Pian*, it says: The first month corresponds to Taiyang and Yin position; Yin corresponds to Taiyang; Jueyin corresponds to Chen position; Yangming corresponds to Wu position; Shaoyang corresponds to Shen position; Shaoyin corresponds to Xu position; Taiyin corresponds to Zi position. However, this chapter assigns Yin and Mao months to Shaoyang, Wu and Wei months to Taiyang, Chen and Si months to Yangming, Shen and Chou months to Shaoyin, You and Zi months to Taiyin, and Xu and Hai months to Jueyin. *Jing Mai Bie Lun* holds that Liver Wood rules Spring, Heart Fire rules Summer, Spleen Earth rules Late Summer, Lung Metal rules Autumn, and Kidney Water rules Winter. Wood, Fire, Earth, Metal, Water constitute the Post-Heaven Five Phases.
Jia day governs Shaoyang of the left hand (omitted text), Ren day governs Taiyin of the left hand. Zhang Yun states: This discusses how the Ten Heavenly Stems are Yang, and hands are also Yang, so hand meridians correspond to ten days. Among the ten days, those preceding are Water, Fire, Earth, belonging to Yang; those following are Metal, Water, belonging to Yin. Yang corresponds to Yang meridians, Yin to Yin meridians, just as feet correspond to months. Thus, Jia governs Shaoyang of the left hand, Yi governs Taiyang of the left hand, Bing governs Yangming of the left hand, Ji governs Shaoyang of the right hand, Wu governs Taiyang of the right hand, Ding governs Yangming of the right hand. The Fire element among the Ten Heavenly Stems lies in Bing and Ding; these two Fires merge, hence called Yangming. From Ji onwards, Geng, Xin, Ren, Gui are all Metal and Water, belonging to Yin; thus, Geng governs Shaoyin of the right hand, Xin governs Taiyin of the right hand, Gui governs Shaoyin of the left hand, and Ren governs Taiyin of the left hand. Only foot meridians mention Jueyin, not hand meridians, because foot meridians relate to the annual cycle (six Qi), whereas hand meridians relate to the ten-day cycle (only five Phases). Moreover, Hand Jueyin is the Pericardium, whose organ attaches to the Heart, hence it is not mentioned separately.
Therefore, the Yang of the feet (omitted text), the area below the waist is Yin. Zhang Yun states: This is the Dao of Two Modes and Four Images. There is no Taiyang within Yin, nor Taiyin within Yang. Thus, feet belong to Yin, and within Yin, only Shaoyang is Yang, and only Taiyin is Yin. Hands belong to Yang, and within Yang, only Shaoyin is Yin, and only Taiyang is Yang. Therefore, Yin and Yang are divided by the upper and lower parts of the waist; hands are paired with the Ten Heavenly Stems, feet with the Twelve Earthly Branches, and the Three Yin and Three Yang each have their specific associations. It can be seen that above the waist, Yang contains Yin; below the waist, Yin contains Yang.
Regarding the Five Zang Organs (omitted text), the Kidney is Taiyin within Yin. Zhang Yun states: The Heart and Lung are Yang among the Five Zang, residing above the diaphragm and belonging to hand meridians. The Liver, Spleen, and Kidney are Yin, residing below the diaphragm and belonging to foot meridians. However, within Yin and Yang, there are further Yin-Yang distinctions, similar to the logic of hands and feet above. Thus, *Jin Gui Zhen Yan Lun* states: The Heart is Yang within Yang, the Lung is Yin within Yang, the Kidney is Yin within Yin, the Liver is Yang within Yin, and the Spleen is Supreme Yin within Yin. The meaning is consistent with this.
In the first and second months (omitted text), do not needle the Yin meridians of the left foot. Zhang Yun states: Where the Qi of humanity resides, one should not needle, for fear of damaging its prosperous Qi. Note: This chapter only mentions contraindications for needling foot meridians, not hand meridians, likely because discussing the Twelve Earthly Branches of the feet allows for the deduction of the Ten Heavenly Stems of the hands. Thus, Jia, Yi, Bing on Shaoyang, Taiyang, Yangming of the left hand; Ji, Wu, Ding on Shaoyang, Taiyang, Yangming of the right hand; Geng, Xin on Shaoyin, Taiyin of the right hand; Gui, Ren on Shaoyin, Taiyin of the left hand—all are contraindicated for needling.
This is the Yin and Yang of Heaven and Earth (omitted text), which is what is meant. Zhang Yun states: The Yin and Yang of Heaven and Earth refer to the multiplicity of changes. Heavenly Stems, Earthly Branches, hands, and feet divide the upper and lower; Left, Right, Shao, Tai distinguish waxing and waning. Now, Jia is the head of all under heaven, thus it should govern Shaoyang of the left hand, not according to the sequence of four seasons and five phases, nor falling under the category of Jueyin Wind-Water. Furthermore, the Dao of Yin and Yang has names but no fixed form; it can be ten, hundred, thousand, or myriad, finding its source on both sides, nothing but the Dao. Therefore, it cannot be discussed by adhering rigidly to one aspect. Ma Yun states: The phrase regarding numbers appearing fourteen times is also found in *Su Wen: Yin Yang Li He Lun* and *Wu Yun Yun Da Lun*. Zhu Jigong states: "Having names but no form" means combining the formless with the formed.