（灵枢阴阳系日月篇 全）
黄帝曰∶余闻天为阳，地为阴，日为阳，月为阴，其合之于人奈何？岐伯曰∶腰以上为天，腰以下为地，故天为阳，
地为阴。故足之十二经脉以应十二月，月生于水，故在下者为阴；手之十指以应十日，日主火，故在上者为阳。（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。其合于人，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。）黄帝曰∶合之于脉奈何？岐伯曰∶寅者正月之生阳也，主左足之少阳；未者六月，主右足之少阳。卯
者二月，主左足之太阳；午者五月，主右足之太阳。辰者三月，主左足之阳明；巳者四月，主右足之阳明。此两阳合于
前，故曰阳明。申者七月之生阴也，主右足之少阴；丑者十二月，主左足之少阴。酉者八月，主右足之太阴；子者十一
月，主左足之太阴。戌者九月，主右足之厥阴；亥者十月，主左足之厥阴。此两阴交尽，故曰厥阴。（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
两月，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，会于下半年之戌亥两月，
是为两阴交尽，故曰厥阴。厥者，尽也，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。）甲
主左手之少阳，己主右手之少阳。乙主左手之太阳，戊主右手之太阳。丙主左手之阳明，丁主右手之阳明。此两火并合，
故为阳明。庚主右手之少阴，癸主左手之少阴。辛主右手之太阴，壬主左手之太阴。（此言十干为阳，手亦为阳，故手经
以应十日也。十日之中，居前者木火土为阳，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，壬主左手之太阴。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。足手阴阳俱有图。）故足之阳者，阴中之少阳也；足之阴者，阴中之太阴也。手之阳者，
阳中之太阳也；手之阴者，阳中之少阴也。腰以上者为阳，腰以下者为阴。（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，阴中之阴则太阴也。手为阳，阳中之阴惟少阴耳，阳中之阳则太阳也。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，心为阳中之太阳，肺为阳中之少阴，肝为阴中之少阳，脾为阴中之至阴，肾为阴中之太阴。（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，亦如上节足手之义。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。
详阴阳类五。）黄帝曰∶以治之奈何？岐伯曰∶正月二月三月，人气在左，无刺左足之阳。（人气所在，不可以刺，恐伤
其王气也。正月在左足之少阳，二月在左足之太阳，三月在左足之阳明，刺所当忌也。）四月五月六月，人气在右，无刺
右足之阳。（四月在右足之阳明，五月在右足之太阳，六月在右足之少阳，刺所当忌。）七月八月九月，人气在右，无刺
右足之阴。（七月在右足之少阴，八月在右足之太阴，九月在右足之厥阴，皆当忌刺。）十月十一月十二月，人气在左，
无刺左足之阴。（十月在左足之厥阴，十一月在左足之太阴，十二月在左足之少阴，皆当忌刺。愚按∶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。）黄帝曰∶五行以东方为甲乙木王春，春者苍
色主肝，肝者足厥阴也。今乃以甲为左手之少阳，不合于数何也？（五行以东方甲乙为木而王于春，在色为苍，在脏为
肝，在经为足厥阴。今上文以为左手之少阳，是不合于数也，故有此问。）岐伯曰∶此天地之阴阳也，非四时五行之以次
行也。且夫阴阳者，有名而无形，故数之可十，离之可百，散之可千，推之可万，此之谓也。（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。今甲为天干之首，故当主左手之少阳，非四时五行之次，厥阴
风木之列也。且夫阴阳之道，有名无形，可以十，可以百，可以千，可以万，左右逢原，无非其道，故不可以执一论之。
数之可十四句，又见前二十九及运气类四。）
《灵枢·阴阳系日月》篇（全文）
黄帝问道：我听说天为阳，地为阴，日为阳，月为阴，这些如何与人体相配合呢？岐伯回答说：腰以上为天，腰以下为地，所以天属阳，地属阴。因此，足部的十二经脉对应一年中的十二个月份，月亮生于水，所以在下部的属阴；手部的十指对应十天干，太阳主火，所以在上部的属阳。（太阳是阳精，所以主火；月亮是阴精，所以生于水。太阳属阳，阳数为五，五是中间数的奇数，二乘以五等于十，所以有十天干来纪日。月亮属阴，阴数为六，六是中间数的偶数，二乘以六等于十二，所以有十二地支来纪月。它们与人体的配合，就是腰以上为天，腰以下为地。手在腰之上，所以属阳，左右共十指，用来对应十天干。足在腰之下，所以属阴，左右共十二经脉，用来对应十二个月份。）
黄帝又问：这种配合关系在脉象上是如何体现的呢？岐伯说：寅月（正月）是阳气初生之月，主左足的少阳经；未月（六月），主右足的少阳经。卯月（二月），主左足的太阳经；午月（五月），主右足的太阳经。辰月（三月），主左足的阳明经；巳月（四月），主右足的阳明经。这两股阳气合并于前，所以称为阳明经。申月（七月）是阴气初生之月，主右足的少阴经；丑月（十二月），主左足的少阴经。酉月（八月），主右足的太阴经；子月（十一月），主左足的太阴经。戌月（九月），主右足的厥阴经；亥月（十月），主左足的厥阴经。这两股阴气交会耗尽，所以称为厥阴经。（这里说明十二地支属阴，足也属阴，所以足经对应十二个月。然而在一岁之中，上半年属阳，所以对应足的六条阳经；下半年属阴，所以对应足的六条阴经。人的两足也有阴阳之分，左边属阳，右边属阴。用上半年的阴阳来配合人的两足，那么正、二、三月是阳中之阳，表示阳气进长，所以正月称为生阳。阳气先在左边后在右边，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、六月是阳中之阴，表示阳气渐退、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。那么一岁之阳，汇聚于上半年的辰、巳两个月，这就是两阳合并于前，所以叫阳明。阳明，意思是阳气极盛。七、八、九月是阴中之阴，表示阴气进长，所以七月称为生阴。阴气先在右边后在左边，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、十一、十二月是阴中之阳，表示阴气渐退、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。那么一岁之阴，汇聚于下半年的戌、亥两个月，这就是两阴交会耗尽，所以叫厥阴。厥的意思是尽，阴极于此。这是总计一岁中阴阳的盛衰，所以正月与六月合，二月与五月合，三月与四月合，而阳明经合并于前。七月与十二月合，八月与十一月合，九月与十月合，而厥阴经合并于后。这不像六气中厥阴主风木、阳明主燥金的那种说法。）
天干中，甲主左手之少阳经，己主右手之少阳经。乙主左手之太阳经，戊主右手之太阳经。丙主左手之阳明经，丁主右手之阳明经。这两股火气合并，所以称为阳明经。庚主右手之少阴经，癸主左手之少阴经。辛主右手之太阴经，壬主左手之太阴经。（这里说明十天干属阳，手也属阳，所以手经对应十天干。十天干中，排在前面的是木、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。所以甲主左手少阳经，乙主左手太阳经，丙主左手阳明经，己主右手少阳经，戊主右手太阳经，丁主右手阳明经。十天干中的火在于丙和丁，这两股火气合并，所以称为阳明经。从己以后，庚、辛、壬、癸都是金水，属阴，所以庚主右手少阴经，辛主右手太阴经，癸主左手少阴经，壬主左手太阴经。只提足经有厥阴而手经不提的原因，是因为足对应岁，岁气有六种；手对应旬，旬只有五行而已。而且手厥阴经是心包络，其脏依附于心，所以不单独提及。足和手的阴阳都有图示。）
所以说，足部的阳经，是阴中的少阳；足部的阴经，是阴中的太阴。手部的阳经，是阳中的太阳；手部的阴经，是阳中的少阴。腰以上属阳，腰以下属阴。（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，而阴中的阳只有少阳，阴中的阴则是太阴。手属阳，阳中的阴只有少阴，阳中的阳则是太阳。所以以腰的上下来分阴阳，手配十天干，足配十二地支，三阴三阳各有归属。可见腰以上者，阳中也有阴；腰以下者，阴中也有阳。）
对于五脏来说，心是阳中的太阳，肺是阳中的少阴，肝是阴中的少阳，脾是阴中的至阴，肾是阴中的太阴。（五脏中以心肺为阳，所以位于膈上而属于手经。肝脾肾为阴，所以位于膈下而属于足经。然而在阴阳之中，又有阴阳的区分，也像上面关于手足的意义一样。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。意义与此相同。详见阴阳类五篇。）
黄帝问道：根据这个原则进行治疗该如何操作呢？岐伯说：正月、二月、三月，人气在左侧，不要针刺左足的阳经。（人气所在之处，不可针刺，恐怕损伤当令的王气。正月在左足少阳经，二月在左足太阳经，三月在左足阳明经，这些都是应当忌讳针刺的部位。）四月、五月、六月，人气在右侧，不要针刺右足的阳经。（四月在右足阳明经，五月在右足太阳经，六月在右足少阳经，这些都是应当忌讳针刺的部位。）七月、八月、九月，人气在右侧，不要针刺右足的阴经。（七月在右足少阴经，八月在右足太阴经，九月在右足厥阴经，都应当忌讳针刺。）十月、十一月、十二月，人气在左侧，不要针刺左足的阴经。（十月在左足厥阴经，十一月在左足太阴经，十二月在左足少阴经，都应当忌讳针刺。我按语：本篇只说了人气在足部的针刺禁忌而没有说手部，大概是说清楚了足部十二地支的对应，那么手部十天干的对应就可以类推了。所以甲、乙、丙在左手之少阳、太阳、阳明经，己、戊、丁在右手之少阳、太阳、阳明经，庚、辛在右手之少阴、太阴经，癸、壬在左手之少阴、太阴经，都不可以针刺。）
黄帝问道：五行学说中，东方属甲乙木，旺于春季，春青色主肝，肝是足厥阴经。现在却把甲对应为左手之少阳经，这与数理不合，为什么呢？（五行中，东方甲乙属木而旺于春，颜色为苍，内脏为肝，经脉为足厥阴。现在上文却说甲主左手少阳经，这与数理不合，所以有此一问。）岐伯回答说：这是天地之间的阴阳变化，不是四季五行依次运行的规律。况且阴阳这个东西，有名而无具体的形体，所以数字可以推演到十，分离可以推到百，分散可以推到千，推广可以推到万，说的就是这个道理。（天地之阴阳，说的是变化的繁多。天干地支、手足的区别，在于区分上下。左右、少阴少阳的区别，在于辨别盛衰。现在甲是天干之首，所以应当主左手之少阳经，而不是四季五行顺序中，厥阴风木那一列的说法。况且阴阳之道，有名无形，可以是十，可以是百，可以是千，可以是万，左右逢源，无非是道，所以不能固执于一端来论述。数字可推至十、百、千、万的几句话，在前面第二十九篇及运气类第四篇中也出现过。）
*Ling Shu: Yin Yang Xi Ri Yue* Chapter (Full Text)
The Yellow Emperor asked, "I have heard that Heaven is Yang, Earth is Yin, the Sun is Yang, and the Moon is Yin. How do these correspond to the human body?"
Qibo replied, "The area above the waist corresponds to Heaven, and the area below the waist corresponds to Earth; therefore, Heaven belongs to Yang, and Earth belongs to Yin. Thus, the twelve meridians of the feet correspond to the twelve months of the year. The Moon is born from Water, so what is located lower belongs to Yin. The ten fingers of the hands correspond to the Ten Heavenly Stems. The Sun governs Fire, so what is located upper belongs to Yang." (The Sun is the essence of Yang, thus it governs Fire. The Moon is the essence of Yin, thus it is born from Water. The Sun is Yang; the number of Yang is five. Five is the odd number in the center. Two times five equals ten, hence there are ten days in a cycle, and the Ten Heavenly Stems were created to record days. The Moon is Yin; the number of Yin is six. Six is the even number in the center. Two times six equals twelve, hence there are twelve months in a year, and the Twelve Earthly Branches were created to record months. Their correspondence to humans is as follows: above the waist is Heaven, below the waist is Earth. Hands are above the waist, thus they belong to Yang, and together the left and right have ten fingers, corresponding to the ten days. Feet are below the waist, thus they belong to Yin, and together the left and right have twelve meridians, corresponding to the twelve months.)
The Yellow Emperor asked, "How does this correspondence manifest in the pulses?"
Qibo said, "Yin (the first month) represents the generation of Yang, governing the Shaoyang meridian of the left foot. Wei (the sixth month) governs the Shaoyang meridian of the right foot. Mao (the second month) governs the Taiyang meridian of the left foot. Wu (the fifth month) governs the Taiyang meridian of the right foot. Chen (the third month) governs the Yangming meridian of the left foot. Si (the fourth month) governs the Yangming meridian of the right foot. These two Yang energies merge at the front, hence it is called Yangming." (Shen (the seventh month) represents the generation of Yin, governing the Shaoyin meridian of the right foot. Chou (the twelfth month) governs the Shaoyin meridian of the left foot. You (the eighth month) governs the Taiyin meridian of the right foot. Zi (the eleventh month) governs the Taiyin meridian of the left foot. Xu (the ninth month) governs the Jueyin meridian of the right foot. Hai (the tenth month) governs the Jueyin meridian of the left foot. These two Yin energies meet and exhaust themselves, hence it is called Jueyin." (This explains that the Twelve Earthly Branches are Yin, and the feet are also Yin, so the foot meridians correspond to the twelve months. However, within a year, the first half is Yang, corresponding to the six Yang meridians of the feet; the second half is Yin, corresponding to the six Yin meridians of the feet. The two feet of a person also have Yin and Yang distinctions: the left is Yang, the right is Yin. Matching the Yin and Yang of the first and second halves of the year with the two feet: Zheng, Er, and San are Yang within Yang, indicating the advance of Yang, so the first month is called 'Generating Yang'. Yang acts first on the left and then on the right, so the first month governs the left Shaoyang, the second month governs the left Taiyang, and the third month governs the left Yangming. Si, Wu, and Liu are Yang within Yin, indicating the retreat of Yang and the generation of Yin, so the fourth month governs the right Yangming, the fifth month governs the right Taiyang, and the sixth month governs the right Shaoyang. Thus, the Yang of the year converges in the Chen and Si months of the first half, which is the merging of two Yangs at the front, hence called Yangming. Yangming means the extreme abundance of Yang. Qi, Ba, and Jiu are Yin within Yin, indicating the advance of Yin, so the seventh month is called 'Generating Yin'. Yin acts first on the right and then on the left, so the seventh month governs the right Shaoyin, the eighth month governs the right Taiyin, and the ninth month governs the right Jueyin. Shi, Shiyi, and Shier are Yin within Yang, indicating the retreat of Yin and the generation of Yang, so the tenth month governs the left Jueyin, the eleventh month governs the left Taiyin, and the twelfth month governs the left Shaoyin. Thus, the Yin of the year converges in the Xu and Hai months of the second half, which is the meeting and exhaustion of two Yins, hence called Jueyin. Jue means exhaustion, where Yin reaches its extreme. This summarizes the waxing and waning of Yin and Yang over a year: the first and sixth months combine, the second and fifth combine, the third and fourth combine, and Yangming combines at the front. The seventh and twelfth combine, the eighth and eleventh combine, the ninth and tenth combine, and Jueyin combines at the rear. This differs from the Six Qi theory where Jueyin governs Wind-Wood and Yangming governs Dryness-Metal.)
Jia governs the Shaoyang meridian of the left hand. Ji governs the Shaoyang meridian of the right hand. Yi governs the Taiyang meridian of the left hand. Wu governs the Taiyang meridian of the right hand. Bing governs the Yangming meridian of the left hand. Ding governs the Yangming meridian of the right hand. These two Fire energies merge, hence it is called Yangming. Geng governs the Shaoyin meridian of the right hand. Gui governs the Shaoyin meridian of the left hand. Xin governs the Taiyin meridian of the right hand. Ren governs the Taiyin meridian of the left hand." (This explains that the Ten Heavenly Stems are Yang, and the hands are also Yang, so the hand meridians correspond to the ten days. Among the ten days, those preceding are Wood, Fire, and Earth, belonging to Yang; those following are Metal and Water, belonging to Yin. Yang corresponds to Yang meridians, and Yin corresponds to Yin meridians, just as the feet correspond to months. Thus, Jia governs the left Shaoyang, Yi governs the left Taiyang, Bing governs the left Yangming, Ji governs the right Shaoyang, Wu governs the right Taiyang, and Ding governs the right Yangming. The Fire of the Ten Heavenly Stems lies in Bing and Ding; these two Fires merge, hence it is called Yangming. From Ji onwards, Geng, Xin, Ren, and Gui are all Metal and Water, belonging to Yin, so Geng governs the right Shaoyin, Xin governs the right Taiyin, Gui governs the left Shaoyin, and Ren governs the left Taiyin. The reason Jueyin is mentioned for the feet but not for the hands is that feet correspond to the year, where there are six Qi; hands correspond to the ten-day cycle, where there are only five Elements. Moreover, the Hand Jueyin meridian is the Pericardium, whose organ attaches to the Heart, hence it is not mentioned separately. There are diagrams for the Yin and Yang of both feet and hands.)
Therefore, the Yang meridians of the feet are the Shaoyang within Yin; the Yin meridians of the feet are the Taiyin within Yin. The Yang meridians of the hands are the Taiyang within Yang; the Yin meridians of the hands are the Shaoyin within Yang. The area above the waist is Yang; the area below the waist is Yin." (This is the Dao of Liangyi and Sixiang. There is no Taiyang in Yin, and no Taiyin in Yang. Thus, the feet are Yin, and the Yang within Yin is only Shaoyang, while the Yin within Yin is Taiyin. The hands are Yang, and the Yin within Yang is only Shaoyin, while the Yang within Yang is Taiyang. Therefore, Yin and Yang are divided by the waist's upper and lower sections, hands correspond to the Ten Heavenly Stems, feet correspond to 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 Zang organs: The Heart is the Taiyang within Yang; the Lungs are the Shaoyin within Yang; the Liver is the Shaoyang within Yin; the Spleen is the Zhiyin within Yin; the Kidneys are the Taiyin within Yin." (Among the Zang organs, the Heart and Lungs are Yang, located above the diaphragm and associated with the hand meridians. The Liver, Spleen, and Kidneys are Yin, located below the diaphragm and associated with the foot meridians. However, within Yin and Yang, there are further divisions of Yin and Yang, similar to the meaning regarding hands and feet above. Thus, *Jin Gui Zhen Yan Lun* states: Yang within Yang is the Heart; Yin within Yang is the Lungs; Yin within Yin is the Kidneys; Yang within Yin is the Liver; Zhiyin within Yin is the Spleen. The meaning is the same as here. See detailed discussion in the Yin Yang Class Five chapter.)
The Yellow Emperor asked, "How should treatment be conducted based on this?"
Qibo said, "In the first, second, and third months, the Qi of the Human Body is on the left; do not needle the Yang meridians of the left foot." (Where the Qi resides, needling should be avoided to prevent damaging the ruling Qi. In the first month, it is in the left Shaoyang; in the second, the left Taiyang; in the third, the left Yangming. These are sites to be avoided.) "In the fourth, fifth, and sixth months, the Qi of the Human Body is on the right; do not needle the Yang meridians of the right foot." (In the fourth month, it is in the right Yangming; in the fifth, the right Taiyang; in the sixth, the right Shaoyang. These are sites to be avoided.) "In the seventh, eighth, and ninth months, the Qi of the Human Body is on the right; do not needle the Yin meridians of the right foot." (In the seventh month, it is in the right Shaoyin; in the eighth, the right Taiyin; in the ninth, the right Jueyin. All should be avoided.) "In the tenth, eleventh, and twelfth months, the Qi of the Human Body is on the left; do not needle the Yin meridians of the left foot." (In the tenth month, it is in the left Jueyin; in the eleventh, the left Taiyin; in the twelfth, the left Shaoyin. All should be avoided. Note: This chapter only mentions the contraindications for needling where the Qi resides in the feet, not the hands, because if the correspondence of the twelve branches to the feet is understood, the correspondence of the ten stems to the hands can be inferred analogously. Thus, Jia, Yi, Bing on the left hand's Shaoyang, Taiyang, and Yangming; Ji, Wu, Ding on the right hand's Shaoyang, Taiyang, and Yangming; Geng, Xin on the right hand's Shaoyin and Taiyin; Gui, Ren on the left hand's Shaoyin and Taiyin—all should not be needled.)
The Yellow Emperor asked, "In the Five Elements theory, the East corresponds to Jia and Yi Wood, which reigns in Spring. Spring is associated with the color green and governs the Liver, which is the Foot Jueyin meridian. Now, however, Jia is assigned to the Left Hand Shaoyang meridian, which seems inconsistent with the numerical sequence. Why is this?" (In the Five Elements, the East, Jia, and Yi belong to Wood and reign in Spring. The color is cyan/green, the organ is the Liver, and the meridian is the Foot Jueyin. The previous text assigns Jia to the Left Hand Shaoyang, which contradicts the numerical order, hence this question.)
Qibo replied, "This refers to the Yin and Yang of Heaven and Earth, not the sequential progression of the Four Seasons and Five Elements. Furthermore, Yin and Yang have names but no fixed form; thus, numbers can extend to ten, divide into hundreds, scatter into thousands, and expand into tens of thousands. This is what is meant." (The Yin and Yang of Heaven and Earth refer to the multitude of changes. The Heavenly Stems and Earthly Branches, hands and feet, distinguish between upper and lower. Left/Right and Shao/Tai distinguish between abundance and decline. Since Jia is the head of the Heavenly Stems, it should govern the Left Hand Shaoyang, not the sequence of the Four Seasons and Five Elements where Jueyin Wind-Wood belongs. Moreover, the Dao of Yin and Yang has names but no form; it can be ten, hundred, thousand, or ten thousand. Approaching the source from either side, nothing is not the Dao; thus, one cannot adhere rigidly to a single interpretation. The sentences about numbers extending to ten, hundred, thousand, and ten thousand appear again in Chapter 29 and Luck Category 4.)