平按∶此篇自篇首至此之谓也，见《灵枢》卷七第四十一《阴阳系日月》篇。篇中间自在上者
为阳至苍色一段经文杨注原抄残缺，平于日本仁和寺宫御藏本残卷十三纸中检出，证以《灵枢·阴
阳系日月》篇经文，补入生于火故及有肝肝者之间，而此篇缺处复完，亦幸事也。自此之谓也下黄帝
曰至末，见《素问》卷二第六《阴阳离合论》，又见《灵枢》卷二第五《根结》篇，又见《甲乙经》
卷二第五。
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。（夫人身阴阳应有多种∶自有背腹上下阴阳，有脏腑内外阴阳，有
五脏雄雌阴阳，有身手足左右阴阳，有腰上下天地阴阳也。）足之十二脉，以应十二月，月生于水，
故在下者为阴；（腰下为地，故两足各有三阴三阳应十二月，故十二脉也。人身左右随是一边即有十
二脉者，天地通取也。月为太
阴之精，生水在地，故为阴也。平按∶《灵枢》足上有故字，脉上有经字。）手之十指，以应十日，
日生于火，故在上者为阳。（日为太阳之精，生火在天，故为阳也。平按∶日生于火《灵枢》作日主
火。）黄帝曰∶合之于脉奈何？岐伯曰∶寅者正月，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。（从寅至未六辰为阳，从申至丑六辰为阴。十一月一阳
生，十二月二阳生，正月三阳生。三阳已生，能令万物生起，故曰生阳。生物阳气，正月未大，故
曰少阳；六月阳气已少，故曰少阳。二月阳气已大，故曰太阳；五月阳气犹大，故曰太阳。三月四
月二阳合明，故曰阳明也。平按∶正月下《灵枢》有之字。）申者七月，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。（五月一阴生，六月二阴生，
七月三阴生。三阴已生，能令万物始衰，故曰生阴。生物七月阴气尚少，故曰少阴；十二月阴气已
衰，故曰少阴。八月阴气已大，故曰太阴；十一月阴气犹大，故曰太阴。九月十月二阴交尽，故曰厥
阴。厥，尽也。平按∶七月下《灵枢》有之字。）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。景主左手之阳明，丁主右手之阳明。此两火并合，故为阳明。（甲乙景丁戊
己为手之阳也，庚辛壬癸为手之阴也。甲乙为少阳者，春气浮于正月，故曰少
阳；己为夏阳将衰，故曰少阳。甲在东方，故为左也；己在中宫，故为右也。乙戊为手太阳者，乙
为二月，阳气已大，故曰太阳；戊夏阳盛，故为太阳。乙在东方，戊在中宫，故有左右也。景丁为阳
明者，景为五月，丁为六月，皆是南方火也，二火合明，故曰阳明也。平按∶景《灵枢》作丙，唐
人避太祖讳丙为景，犹讳渊为泉也。注夏阳将衰，夏衰二字因虫蚀不全，玩其剩处，与夏衰二字相
近，证以上注“阳气已少，故曰少阳，阴气已衰，故曰少阴”，于义亦合，谨拟作夏衰二字。）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。故足之阳者，阴中之少阳也，
足之阴者，阴中之太阴也。（庚癸为少阴者，十二辰为地，十干为天，天中更有阴阳，故甲乙等六
为阳，庚辛等四为阴。庚为七月申，阴气未大，故曰少阴；癸为十二月丑，阴气将终，故曰少阴。
辛壬为太阴者，辛为八月酉，阴气已大，故曰太阴；壬为十一月子，阴气盛大，故曰太阴。心主厥
阴之脉，非正心脉，于十干外，无所主也。足为阴也，足之有阳，阴中少也，足之有阴，阴中大也。
平按∶注八月下原缺一字，证以上注七月申，则此八月应是酉字，谨拟作酉。又注十干，干字原缺
右方，疑是干字，谨拟作干。）手之阳者，阳中之太阳也；（手之六阳，乃是腰以上阳中之阳，故
曰太阳。）手之阴者，阳中之少阴也。（手之六阴，乃是腰以上阳中之阴，阳大阴少，故曰少阴。）
腰以上者为阳，腰以下者为阴。（此上下阴阳也。）其于五脏也，心为阳中之太阳，肺为阳中之少
阴，（以上上下阴阳，此为五脏阴阳。心肺居鬲以上为阳，肝脾肾居鬲以下为阴。故阳者呼，心与
肺也；阴者吸，脾与肾也。心肺俱阳，心以属火，故为阳中太阳也；心肺俱阳，肺以属金，故为阳
中少阴也。平按∶注阴者吸，者字原缺，据上文阳者呼，当是者字，谨拟作者。）肝为阴中之少阳，
脾为阴中之至阴，肾为阴中之太阴。（三脏居鬲
以下为阴，肝脏属木，故为阴中少阳也。脾在鬲下属土，耳以居下，故为阴中至阴。肾下属水，故
为阴中之太阴也。平按∶《素问·六节藏象论》谓肺为阳中之太阴，肾为阴中之少阴，肝为阳中之
少阳。新校正引《太素》肺为阳中之少阴，肾为阴中之太阴，肝为阴中之少阳，以证《素问》王注
之失，其说甚详，检《素问》卷三第九《六节藏象论》王注下新校正自知。）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；（春之三月，人三阳气在左足王处，故不可刺
也。）四月五月六月，人气在右，无刺右足之阳。（夏之三月，人三阳气在右足王处，故不可刺也。）
七月八月九月，人气在右，无刺右足之阴；（秋之三月，人三阴气在右足王处，故不可刺也。）十月
十一月十二月，人气在左，无刺左足之阴。（冬之三月，人三阴气在左足王处，故不可刺也。）黄帝
曰∶五行以东方为甲乙木主春，春者苍色，苍色有肝，肝者主足厥阴也。今乃以甲为左手少阳，不合
于数何也？岐伯曰∶此天地之阴阳也，非四时五行之以次行也。且夫阴阳之者，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。（五行次第阴阳，以甲为厥阴，上下天地阴阳，
以甲为阳者，良以阴阳之道，无形无状，裁成造化，理物无穷，可施名以名实，故数之可十，推之
可万也。平按∶《灵枢》主春作王春，苍色二字不重，有肝作主肝，主足厥阴作足厥阴，无主字。可
十，十字原缺，原校补。推之，推字袁刻误作椎，注同，谨更正。）黄帝曰∶余闻天为阳，地为阴，
日为阳，月为阴，三百六十五日成一岁，人亦应之。今闻三阴三阳，不应阴阳，其故何也？（三阴
三阳之数各三，不应天地日月阴阳二数何也？黄帝非不知之，欲因问广衍阴阳变化无穷之数也。平
按∶《素问》黄帝下有问
字，六十下无五字，今下无闻字。）岐伯曰∶阴阳者，数之可十，离之可百，散之可千，推之可万，
万之大不可胜数也，然其要一也。（言阴阳之理，大而无外，细入无间，豪末之形，并阴阳雕刻，
故其数者，不可胜数也。故阴中有阴，阳中有阳，阳中有阴，阴中有阳。然则混成，同为一气，则
要一也。平按∶《素问》岐伯下有对字，离作推，散作数。）天覆地载，万物方生也。（二仪合气
也。）未出地者，命曰阴处，名曰阴中之阴；（辨阴阳，所谓雄雌者也。人之与物，未生以前，合
在阴中，未出地也。未生为阴，在阴之中，故为阴中之阴也。）则出地者，命曰阴中之阳。（所生
已生曰阳，初生未离于地，故曰阴中之阳也。）阳予之正，阴为之主。（阳气以为人物生正，阴气
以为人物养主也。）故生因春，长因夏，收因秋，藏因冬，失常则天地四塞。（一气离为阴阳，以
作生养之本，复分四时，遂为生长收藏之用，终而复始，如环无端，谓之常也。若失其常，四时之
施，壅塞不行也。平按∶注施袁刻作弛。）阴阳之变，其在人者，亦数之可散也。（散，分也。阴
阳之变，俱通内外，外物既尔，内身之变，亦可分为众□□可胜数也。）黄帝曰∶愿闻三阴三阳之
离合也。（别为三阴三阳，推之可万，故为离也。唯一阴一阳，故为合也。）岐伯曰∶圣人南面而
立，（古者圣人欲法天地人三才形象，处于明堂，南面而立，以取法焉也。）前曰广明，后曰太冲，
太冲之地，名曰少阴，（圣人中身以上，阳明为表在前，故曰广明。太阴为里在后，故广明下名曰
太阴。冲脉在太阴之下，故称后曰太冲。太冲脉下，次有少阴，故曰少阴为地，以肾最居下故也。）
少阴之上，名曰太阳，（太阳即足太阳，是肾之腑膀胱脉也。脏阴在内，腑阳居外，故为上者也。）
太阳根于至阴，结于命门，（至阴，是肾少阴脉也，是阴之极，阳生之处，故曰至阴。太阳接至阴而
起，故曰根于至阴。
上行络项，聚于目也。结，聚也。平按∶《素问》根下有起字。）名曰阴中之阳。（少阴水中而有
此阳气，故曰阴中之阳也。）中身而上，名曰广明，广明之下，名曰太阴，（身中表之上，名曰广
明。脾脏足太阴脉，从足至舌下，太阴脉在广明里，故为下也。广明为表，故为上也。）太阴之前，
名曰阳明，阳明根起于厉兑，结于颡大，（阳明脾腑之脉，在太阴表前，从足指厉兑，上行聚于颡
上额颅。颡，额也，苏荡反。平按∶结于颡大，《素问》无此句，《灵枢》作“结于颡大，颡大者
钳耳也”，《甲乙经》作“结于颃颡，颃颡者钳大，钳大者耳也”。原抄本作颡大，又本书卷十《经
脉根结》亦作颡大，袁刻作颡上。）名曰阴中之阳。（人腹为阴，阳明从太阴而起，行于腹阴，上
至于颡，故为阴中阳。）厥阴之表，名曰少阳，少阳根起于窍阴，结于窗笼，名曰阴中之少阳。（厥
阴之脉，起于足大趾 毛之上，循阴股上注于肺，阴藏内联也。少阳肝腑之脉，起足窍阴，上聚于
耳，为表阳腑也。以少阳属木，故为阴中少阳也。平按∶《素问》无结于窗笼四字。）是故三阳之
离合也，太阳为关，阳明为阖，少阳为枢。（三阳离合为关阖枢以营于身也。夫为门者具有三义∶一
者门关，主禁者也。膀胱足太阳脉主禁津液及于毛孔，故为关也。二者门阖，谓是门扉，主关闭也。
胃足阳明脉令真气止息，复无留滞，故名为阖也。三者门枢，主转动者也。胆足少阳脉主筋，纲维
诸骨，令其转动，故为枢也。平按∶太阳为关，关字《甲乙经》、《素问》、《灵枢》均作开。日
本抄本均作 ，乃关字省文。玩杨注门有三义，一者门关，主禁者也。主禁之义，关字为长，若开
字则说不去矣。再考《灵枢·根结》篇及《甲乙经·经脉根结》篇于太阳为开之上，均有“不知根
结，五脏六腑折关败枢开阖而走”之文，本书卷十《经脉根结》与《灵枢》、《甲乙》同，则是前
以关枢阖三者并举，后复以为关为阖为枢分析
言之，足证明后之为关关字即前之折关关字无疑矣。下太阴为关与此同义，不再举。再按嘉 本《素
问》新校正云∶“《九墟》太阳为关。”作关。）三经者，不得相失，搏而勿传，命曰一阳。（惟有
太阳关者，则真气行止留滞、骨摇动也。惟有阳明阖者，则肉节败、骨动摇也。惟有少阳枢者，则真
气行止留滞、肉节内败也。相得各守所司，同为一阳之道也。搏，相得也。传，失所守也。平按∶传
《素问》作浮。）愿闻三阴。岐伯曰∶外者为阳，内者为阴，然则中为阴，其冲在下者，名曰太阴，
太阴根起隐白，结于太仓，名曰阴中之阴。（冲在太阴之下，少阴脉上。足太阴脉从隐白而出，聚于
太仓，上至舌本。是脾阴之脉，行于腹阴，故曰阴中之阴也。平按∶《素问》隐上有于字，隐白下
无结于太仓四字。）太阴之后，名曰少阴，少阴根起于涌泉，结于廉泉，名曰少阴。（肾脉足少阴
从足小指之下，入涌泉，上行聚于廉泉，至于舌本也。平按∶《素问》无结于廉泉四字，名曰少阴
作名曰阴中之少阴。）少阴之前，名曰厥阴，厥阴根起于大敦，结于玉英，（肝脉足厥阴在少阴前，
起于大指 毛之上，入大敦，聚于玉英，上头与督脉会于巅，注于肺中也。平按∶《素问》无结于
玉英四字。）阴之绝阳，名曰阴之绝阴。（无阳之阴，是阴必绝，故曰阴之绝阴。）是故三阴之离
合也，太阴为关，厥阴为阖，少阴为枢。（三阳为外门，三阴为内门。内门亦有三者∶一者门关，主
禁者也。脾脏足太阴脉主禁水谷之气，输纳于中不失，故为关也。二者门阖，主开闭者也。肝脏足
厥阴脉主守神气出入通塞悲乐，故为阖也。三者门枢，主
动转也。肾脏足少阴脉主行津液，通诸经脉，故为枢者也。）三经者，不得相失也，搏而勿沉，名曰
一阴。（三阴经脉也。三阴之脉，搏聚而不偏沉，故得三阴同一用也。）阴阳钟钟也，传为一周，
（钟钟，行不止住儿。营卫行三阴三阳之气，相注不已，传行周旋，一日一夜五十周也。平按∶《素
【平按】：本篇从篇首至此的内容，见于《灵枢》卷七第四十一篇《阴阳系日月》。篇中“自在上者为阳”至“苍色”一段经文，杨注原抄本残缺，我在日本仁和寺宫御藏本残卷第十三纸中检出，并参照《灵枢·阴阳系日月》篇的经文，补入“生于火故”及“有肝肝者”之间，从而使此篇缺失之处得以完整，这也是幸事。从“自此之谓也”以下至末尾，见于《素问》卷二第六篇《阴阳离合论》，又见于《灵枢》卷二第五篇《根结》，还见于《甲乙经》卷二第五篇。
黄帝说：我听说天为阳，地为阴，日为阳，月为阴，它们与人体相应是怎样的呢？岐伯说：腰以上为天，腰以下为地，所以天为阳，地为阴。（大凡人身体的阴阳应有多种：自有背腹上下阴阳，有脏腑内外阴阳，有五脏雌雄阴阳，有身体手足左右阴阳，有腰上下天地阴阳。）足部的十二经脉，对应十二月，月亮生于水，所以在下的属于阴；（腰下为地，所以两足各有三阴三阳对应十二月，共有十二经脉。人身左右无论哪一边都有十二经脉，这是天地通用的道理。月亮是太阴之精，生水在地，所以属阴。）手部的十指，对应十日，太阳生于火，所以在上的属于阳。（太阳是太阳之精，生火在天，所以属阳。）
黄帝说：这种对应关系在经脉上是如何体现的？岐伯说：寅月是正月，阳气初生，主左足的少阳经；未月是六月，主右足的少阳经。卯月是二月，主左足的太阳经；午月是五月，主右足的太阳经。辰月是三月，主左足的阳明经；巳月是四月，主右足的阳明经。这两股阳气合于前，所以叫作阳明。（从寅到未六个时辰属阳，从申到丑六个时辰属阴。十一月一阳生，十二月二阳生，正月三阳生。三阳已生，能使万物生起，所以叫生阳。生物之气，正月阳气尚小，所以叫少阳；六月阳气已减，所以叫少阳。二月阳气已大，所以叫太阳；五月阳气仍大，所以叫太阳。三月四月两阳合明，所以叫阳明。）
申月是七月，阴气初生，主右足的少阴经；丑月是十二月，主左足的少阴经。酉月是八月，主右足的太阴经；子月是十一月，主左足的太阴经。戌月是九月，主右足的厥阴经；亥月是十月，主左足的厥阴经。这两股阴气交尽，所以叫作厥阴。（五月一阴生，六月二阴生，七月三阴生。三阴已生，能使万物开始衰退，所以叫生阴。生物之气，七月阴气尚少，所以叫少阴；十二月阴气已衰，所以叫少阴。八月阴气已大，所以叫太阴；十一月阴气仍大，所以叫太阴。九月十月两阴交尽，所以叫厥阴。厥，就是尽的意思。）
甲日主左手之少阳经，己日主右手之少阳经。乙日主左手之太阳经，戊日主右手之太阳经。丙日（景）主左手之阳明经，丁日主右手之阳明经。这两股火气合并，所以为阳明。（甲乙丙丁戊己为手部阳经，庚辛壬癸为手部阴经。甲乙为少阳，是因为春气浮于正月，所以叫少阳；己为夏末阳气将衰，所以叫少阳。甲在东方，所以为左；己在中宫，所以为右。乙戊为手太阳，乙为二月，阳气已大，所以叫太阳；戊为夏季阳气盛，所以为太阳。乙在东方，戊在中宫，所以分左右。丙丁为阳明，丙为五月，丁为六月，都是南方火，两火合明，所以叫阳明。）
庚日主右手之少阴经，癸日主左手之少阴经。辛日主右手之太阴经，壬日主左手之太阴经。所以足部的阳经，是阴中之少阳；足部的阴经，是阴中之太阴。（庚癸为少阴，十二辰属地，十干属天，天中更有阴阳，所以甲乙等六干为阳，庚辛等四干为阴。庚为七月申月，阴气未大，所以叫少阴；癸为十二月丑月，阴气将终，所以叫少阴。辛壬为太阴，辛为八月酉月，阴气已大，所以叫太阴；壬为十一月子月，阴气盛大，所以叫太阴。心主厥阴之脉，不是正心脉，在十干之外，没有所主的干支。足属阴，足中有阳，是阴中之少；足中有阴，是阴中之大。）
手部的阳经，是阳中之太阳；（手之六阳，乃是腰以上阳中之阳，所以叫太阳。）手部的阴经，是阳中之少阴。（手之六阴，乃是腰以上阳中之阴，阳大阴少，所以叫少阴。）腰以上者为阳，腰以下者为阴。（这是上下阴阳。）
至于五脏，心为阳中之太阳，肺为阳中之少阴。（以上是上下阴阳，这是五脏阴阳。心肺居膈以上为阳，肝脾肾居膈以下为阴。所以阳主呼，心和肺属阳；阴主吸，脾和肾属阴。心肺俱阳，心属火，所以为阳中之太阳；心肺俱阳，肺属金，所以为阳中之少阴。）肝为阴中之少阳，脾为阴中之至阴，肾为阴中之太阴。（三脏居膈以下为阴，肝脏属木，所以为阴中之少阳。脾在膈下属土，且位居下，所以为阴中之至阴。肾下属水，所以为阴中之太阴。）
黄帝说：如何根据这些规律进行治疗？岐伯说：正月、二月、三月，人气在左侧，不要针刺左足的阳经；（春季三个月，人的三阳之气在左足旺盛处，所以不可刺。）四月、五月、六月，人气在右侧，不要针刺右足的阳经；（夏季三个月，人的三阳之气在右足旺盛处，所以不可刺。）七月、八月、九月，人气在右侧，不要针刺右足的阴经；（秋季三个月，人的三阴之气在右足旺盛处，所以不可刺。）十月、十一月、十二月，人气在左侧，不要针刺左足的阴经。（冬季三个月，人的三阴之气在左足旺盛处，所以不可刺。）
黄帝说：五行以东方为甲乙木主春，春天对应青色，青色对应肝，肝主足厥阴经。现在却说甲日主左手少阳经，这与数理不合，为什么呢？岐伯说：这是天地之阴阳，不是四季五行依次运行的规律。况且阴阳之道，有名而无具体形状，所以数它可以分为十，离析它可以分为百，散开它可以分为千，推演它可以分为万，就是这个意思。（五行次第的阴阳，以甲为厥阴；上下天地的阴阳，以甲为阳。这是因为阴阳之道，无形无状，裁成造化，治理万物无穷无尽，可以施加名称来命名实体，所以数它可以至十，推演它可以至万。）
黄帝说：我听说天为阳，地为阴，日为阳，月为阴，三百六十五日成一岁，人也应合它。现在听说三阴三阳，不应合天地日月阴阳的二数，这是什么原因呢？（三阴三阳之数各为三，不应合天地日月阴阳的二数，为什么？黄帝并非不知道，是想借提问来广泛阐述阴阳变化无穷的道理。）岐伯说：阴阳的道理，数它可以至十，离析它可以至百，散开它可以至千，推演它可以至万，万之大不可胜数，然而其要点在于“一”。（意思是阴阳之理，大而无外，细入无间，毫毛末端之形，都由阴阳雕刻而成，所以它的数量不可胜数。因此阴中有阴，阳中有阳，阳中有阴，阴中有阳。然而混然天成，同为一气，所以要点在于“一”。）
天覆地载，万物方才生长。（天地二仪合气。）尚未出地面的，命曰阴处，名曰阴中之阴；（辨别阴阳，所谓雌雄之别。人与物，在未出生以前，合在阴中，未出地面。未生为阴，在阴之中，所以叫阴中之阴。）已经出地面的，命曰阴中之阳。（所生已生叫阳，初生未离开地面，所以叫阴中之阳。）阳气给予正气，阴气作为主宰。（阳气为人物生成提供正气，阴气为人物养育提供主宰。）所以生长因春，长养因夏，收敛因秋，闭藏因冬，违背常态则天地四时闭塞不通。（一气分离为阴阳，作为生养的根本，又分为四时，成为生长收藏的作用，终而复始，如环无端，这叫常。如果失去常态，四时的施化，就会壅塞不行。）阴阳的变化，在人体身上，也是可以分散计数的。（散，即分。阴阳的变化，贯通内外，外物如此，内身的变化，也可以分为众多，不可胜数。）
黄帝说：愿闻三阴三阳的离合。（别为三阴三阳，推之可万，所以叫离。唯一阴一阳，所以叫合。）岐伯说：圣人面向南站立，（古代圣人想效法天地人三才的形象，处于明堂，面向南站立，以此取法。）前面叫广明，后面叫太冲，太冲之地，名叫少阴，（圣人中身以上，阳明为表在前，所以叫广明。太阴为里在后，所以广明之下名叫太阴。冲脉在太阴之下，所以称后为太冲。太冲脉下，次有少阴，所以叫少阴为地，因为肾最居下。）少阴之上，名叫太阳，（太阳即足太阳，是肾之腑膀胱的经脉。脏阴在内，腑阳居外，所以在上。）太阳根于至阴，结于命门，（至阴，是肾少阴脉，是阴之极，阳生之处，所以叫至阴。太阳接至阴而起，所以叫根于至阴。上行络项，聚于目。结，就是聚。）名叫阴中之阳。（少阴水中而有此阳气，所以叫阴中之阳。）
中身而上，名叫广明，广明之下，名叫太阴，（身中表之上，名叫广明。脾脏足太阴脉，从足至舌下，太阴脉在广明里，所以在下。广明为表，所以在上。）太阴之前，名叫阳明，阳明根起于厉兑，结于颡大，（阳明脾腑之脉，在太阴表前，从足趾厉兑，上行聚于颡上额颅。颡，就是额。）名叫阴中之阳。（人腹为阴，阳明从太阴而起，行于腹阴，上至于颡，所以为阴中阳。）
厥阴之表，名叫少阳，少阳根起于窍阴，结于窗笼，名叫阴中之少阳。（厥阴之脉，起于足大趾丛毛之上，循阴股上注于肺，阴藏内联。少阳肝腑之脉，起足窍阴，上聚于耳，为表阳腑。以少阳属木，所以为阴中少阳。）
因此三阳的离合，太阳为关，阳明为阖，少阳为枢。（三阳离合为关、阖、枢以营运于身。夫为门具有三义：一是门关，主禁守。膀胱足太阳脉主禁津液及毛孔，所以为关。二是门阖，谓门扉，主关闭。胃足阳明脉令真气止息，复无留滞，所以名为阖。三是门枢，主转动。胆足少阳脉主筋，纲维诸骨，令其转动，所以为枢。）
这三条经脉，不得相失，搏聚而不偏浮，命曰一阳。（只有太阳关，则真气行止留滞、骨摇动；只有阳明阖，则肉节败、骨动摇；只有少阳枢，则真气行止留滞、肉节内败。相得各守所司，同为一阳之道。搏，相得。传，失所守。）
愿闻三阴。岐伯说：外者为阳，内者为阴，然而中为阴，其冲在下者，名叫太阴，太阴根起隐白，结于太仓，名叫阴中之阴。（冲在太阴之下，少阴脉上。足太阴脉从隐白而出，聚于太仓，上至舌本。是脾阴之脉，行于腹阴，所以叫阴中之阴。）
太阴之后，名叫少阴，少阴根起于涌泉，结于廉泉，名叫少阴。（肾脉足少阴从足小指之下，入涌泉，上行聚于廉泉，至于舌本。）
少阴之前，名叫厥阴，厥阴根起于大敦，结于玉英，（肝脉足厥阴在少阴前，起于大趾丛毛之上，入大敦，聚于玉英，上头与督脉会于巅，注于肺中。）阴之绝阳，名叫阴之绝阴。（无阳之阴，是阴必绝，所以叫阴之绝阴。）
因此三阴的离合，太阴为关，厥阴为阖，少阴为枢。（三阳为外门，三阴为内门。内门也有三者：一是门关，主禁守。脾脏足太阴脉主禁水谷之气，输纳于中不失，所以为关。二是门阖，主开闭。肝脏足厥阴脉主守神气出入通塞悲乐，所以为阖。三是门枢，主动转。肾脏足少阴脉主行津液，通诸经脉，所以为枢。）
这三条经脉，不得相失，搏聚而不偏沉，名叫一阴。（三阴经脉。三阴之脉，搏聚而不偏沉，所以得三阴同一用。）
阴阳钟钟（运行不止），传行为一周，（营卫行三阴三阳之气，相注不已，传行周旋，一日一夜五十周。）
[Ping An]: The content of this chapter from the beginning to here is found in Chapter 41, "Yin Yang Relating to Days and Months," Volume 7 of the *Ling Shu* (Spiritual Pivot). The passage from "Zi zai shang zhe wei yang" (Those naturally above are Yang) to "Cang se" (Green color) in the original manuscript commentary was incomplete. I retrieved it from Fragment 13 of the Imperial Collection at the Japanese Ninna-ji Temple and supplemented the gaps between "sheng yu huo gu" (born from fire, therefore) and "you gan gan zhe" (having liver...) by cross-referencing the text of the *Ling Shu*. Thus, the missing parts of this chapter are restored, which is a fortunate event. From "Zi ci zhi wei ye" (From here it is said that) to the end, it is found in Chapter 6, "Yin Yang Li He Lun" (Discussion on the Separation and Combination of Yin and Yang), Volume 2 of the *Su Wen* (Basic Questions); also in Chapter 5, "Gen Jie" (Roots and Connections), Volume 2 of the *Ling Shu*; and further in Chapter 5, Volume 2 of the *Jia Yi Jing* (Classified Classic of Acupuncture and Moxibustion).
Huang Di (Yellow Emperor) said: I have heard that Heaven is Yang, Earth is Yin; the Sun is Yang, the Moon is Yin. How do these correspond to the human body? Qi Bo replied: The waist and above correspond to Heaven, and the waist and below correspond to Earth; thus, Heaven is Yang, and Earth is Yin. (Generally, there are multiple types of Yin and Yang in the human body: there is Yin and Yang of the back and abdomen, upper and lower; internal and external of Zang-Fu organs; male and female of the Five Zang organs; left and right of the limbs; and upper and lower of the waist corresponding to Heaven and Earth.) The twelve meridians of the feet correspond to the twelve months. The Moon is born from Water, so what is below belongs to Yin. (The waist below is Earth, so each foot has three Yin and three Yang meridians corresponding to the twelve months, totaling twelve meridians. On either side of the body, there are twelve meridians, reflecting the universal application of Heaven and Earth. The Moon is the essence of Great Yin, generating Water on Earth, hence it is Yin.) The ten fingers of the hands correspond to the ten Heavenly Stems. The Sun is born from Fire, so what is above belongs to Yang. (The Sun is the essence of Great Yang, generating Fire in Heaven, hence it is Yang.)
Huang Di asked: How is this correspondence manifested in the meridians? Qi Bo answered: The month of Yin (the first lunar month) is when Yang energy begins to generate; it governs the Shaoyang (Lesser Yang) meridian of the left foot. The month of Wei (the sixth lunar month) governs the Shaoyang meridian of the right foot. The month of Mao (the second lunar month) governs the Taiyang (Greater Yang) meridian of the left foot; the month of Wu (the fifth lunar month) governs the Taiyang meridian of the right foot. The month of Chen (the third lunar month) governs the Yangming (Bright Yang) meridian of the left foot; the month of Si (the fourth lunar month) governs the Yangming meridian of the right foot. These two Yang energies combine anteriorly, hence it is called Yangming. (From Yin to Wei, six earthly branches belong to Yang; from Shen to Chou, six belong to Yin. In the eleventh month, one Yang generates; in the twelfth, two Yangs generate; in the first month, three Yangs generate. Once three Yangs have generated, they enable all things to rise, hence called "Sheng Yang" (Generating Yang). In the first month, the Yang energy for life is not yet great, hence called Shaoyang; in the sixth month, Yang energy is diminishing, hence called Shaoyang. In the second month, Yang energy is already great, hence called Taiyang; in the fifth month, Yang energy remains great, hence called Taiyang. In the third and fourth months, two Yangs combine to illuminate, hence called Yangming.)
The month of Shen (the seventh lunar month) is when Yin energy begins to generate; it governs the Shaoyin (Lesser Yin) meridian of the right foot. The month of Chou (the twelfth lunar month) governs the Shaoyin meridian of the left foot. The month of You (the eighth lunar month) governs the Taiyin (Greater Yin) meridian of the right foot; the month of Zi (the eleventh lunar month) governs the Taiyin meridian of the left foot. The month of Xu (the ninth lunar month) governs the Jueyin (Terminal Yin) meridian of the right foot; the month of Hai (the tenth lunar month) governs the Jueyin meridian of the left foot. These two Yin energies intersect and exhaust, hence it is called Jueyin. (In the fifth month, one Yin generates; in the sixth, two Yins generate; in the seventh, three Yins generate. Once three Yins have generated, they cause all things to begin to decline, hence called "Sheng Yin" (Generating Yin). In the seventh month, Yin energy is still slight, hence called Shaoyin; in the twelfth month, Yin energy has declined, hence called Shaoyin. In the eighth month, Yin energy is already great, hence called Taiyin; in the eleventh month, Yin energy remains great, hence called Taiyin. In the ninth and tenth months, two Yins intersect and exhaust, hence called Jueyin. Jue means exhaustion.)
The Heavenly Stem 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 (Jing) 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 Yangming. (Jia, Yi, Bing, Ding, Wu, Ji are the Yang meridians of the hands; Geng, Xin, Ren, Gui are the Yin meridians of the hands. Jia and Yi are Shaoyang because Spring Qi floats in the first month, hence Shaoyang; Ji represents Summer Yang about to decline, hence Shaoyang. Jia is in the East, hence Left; Ji is in the Central Palace, hence Right. Yi and Wu are Hand Taiyang; Yi is the second month, Yang energy is already great, hence Taiyang; Wu is Summer Yang flourishing, hence Taiyang. Yi is in the East, Wu is in the Central Palace, hence Left and Right. Bing and Ding are Yangming; Bing is the fifth month, Ding is the sixth month, both are Southern Fire, two Fires combine to illuminate, hence 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. Therefore, the Yang meridians of the feet are Lesser Yang within Yin; the Yin meridians of the feet are Greater Yin within Yin. (Geng and Gui are Shaoyin. The twelve Earthly Branches belong to Earth, the ten Heavenly Stems belong to Heaven. Within Heaven, there is further Yin and Yang; thus Jia-Yi etc. are Yang, Geng-Xin etc. are Yin. Geng corresponds to Shen in the seventh month, Yin energy is not yet great, hence Shaoyin; Gui corresponds to Chou in the twelfth month, Yin energy is nearing its end, hence Shaoyin. Xin and Ren are Taiyin; Xin corresponds to You in the eighth month, Yin energy is already great, hence Taiyin; Ren corresponds to Zi in the eleventh month, Yin energy is abundant, hence Taiyin. The Heart governs the Jueyin meridian, but this is not the true Heart meridian; it has no associated stem outside the ten stems. The feet belong to Yin. The presence of Yang in the feet is Lesser Yin within Yin; the presence of Yin in the feet is Greater Yin within Yin.)
The Yang meridians of the hands are Greater Yang within Yang. (The six Yang meridians of the hands are Yang within the Yang of the upper body, hence called Taiyang.) The Yin meridians of the hands are Lesser Yin within Yang. (The six Yin meridians of the hands are Yin within the Yang of the upper body. Since Yang is great and Yin is slight, it is called Shaoyin.) The upper part of the waist is Yang; the lower part of the waist is Yin. (This refers to Upper-Lower Yin and Yang.)
Regarding the Five Zang organs: The Heart is Greater Yang within Yang; the Lung is Lesser Yin within Yang. (Above refers to Upper-Lower Yin and Yang; this refers to Zang organ Yin and Yang. The Heart and Lung reside above the diaphragm, belonging to Yang; the Liver, Spleen, and Kidney reside below the diaphragm, belonging to Yin. Thus, Yang relates to exhalation, associated with Heart and Lung; Yin relates to inhalation, associated with Spleen and Kidney. Both Heart and Lung are Yang; the Heart belongs to Fire, hence Greater Yang within Yang. Both are Yang; the Lung belongs to Metal, hence Lesser Yin within Yang.) The Liver is Lesser Yang within Yin; the Spleen is Ultimate Yin within Yin; the Kidney is Greater Yin within Yin. (These three organs reside below the diaphragm, belonging to Yin. The Liver belongs to Wood, hence Lesser Yang within Yin. The Spleen resides below the diaphragm and belongs to Earth, and being located inferiorly, it is Ultimate Yin within Yin. The Kidney belongs to Water inferiorly, hence Greater Yin within Yin.)
Huang Di asked: How should treatment be conducted based on these principles? Qi Bo replied: In the first, second, and third months, the Qi of humanity is in the left; do not needle the Yang meridians of the left foot. (In the three spring months, the Three Yang Qi of humans is prosperous in the left foot, hence it should not be needled.) In the fourth, fifth, and sixth months, the Qi is in the right; do not needle the Yang meridians of the right foot. (In the three summer months, the Three Yang Qi is prosperous in the right foot, hence it should not be needled.) In the seventh, eighth, and ninth months, the Qi is in the right; do not needle the Yin meridians of the right foot. (In the three autumn months, the Three Yin Qi is prosperous in the right foot, hence it should not be needled.) In the tenth, eleventh, and twelfth months, the Qi is in the left; do not needle the Yin meridians of the left foot. (In the three winter months, the Three Yin Qi is prosperous in the left foot, hence it should not be needled.)
Huang Di said: According to the Five Elements, the East is Jia and Yi Wood governing Spring; Spring corresponds to the Green color; the Green color corresponds to the Liver; the Liver governs the Foot Jueyin meridian. Now it is said that Jia governs the Left Hand Shaoyang meridian, which contradicts the numerical order. Why is this? Qi Bo replied: This refers to the Yin and Yang of Heaven and Earth, not the sequential movement of the Four Seasons and Five Elements. Moreover, the Dao of Yin and Yang has names but no form; thus, counting it can yield ten, dividing it can yield a hundred, scattering it can yield a thousand, and deducing it can yield ten thousand. This is what is meant. (In the sequence of Five Elements, Jia is Jueyin; in the Yin and Yang of Upper and Lower Heaven/Earth, Jia is Yang. This is because the Dao of Yin and Yang is formless and shapeless, shaping creation and governing infinite matters. Names are applied to entities, so counting can reach ten, and deduction can reach ten thousand.)
Huang Di said: I have heard that Heaven is Yang, Earth is Yin; Sun is Yang, Moon is Yin; 365 days make a year, and humans correspond to them. Now I hear of Three Yin and Three Yang, which do not correspond to the dual numbers of Heaven, Earth, Sun, and Moon Yin and Yang. What is the reason? (The number of Three Yin and Three Yang is three each, not corresponding to the dual number of Heaven/Earth/Sun/Moon Yin/Yang. Huang Di does not lack knowledge but wishes to ask broadly to expand on the infinite changes of Yin and Yang.) Qi Bo replied: The principle of Yin and Yang can be counted to ten, divided to a hundred, scattered to a thousand, and deduced to ten thousand. The magnitude of ten thousand is incalculable, yet its essence is One. (This means the principle of Yin and Yang is vast without exterior and subtle without interior; even the finest hair tip is carved by Yin and Yang. Thus, its numbers are incalculable. Therefore, Yin contains Yin, Yang contains Yang, Yang contains Yin, and Yin contains Yang. However, formed as a whole, they are identical as one Qi, hence the essence is One.)
Heaven covers and Earth bears, and all things begin to grow. (The Two Instruments [Heaven and Earth] combine their Qi.) Those not yet emerging from the earth are called places of Yin, named Yin within Yin. (Distinguishing Yin and Yang, i.e., Male and Female. Humans and things, before birth, are combined in Yin, not yet out of the earth. Pre-birth is Yin; being within Yin, it is called Yin within Yin.) Those that have emerged from the earth are called Yang within Yin. (What has been born and exists is Yang; newly born but not yet separated from the earth, it is called Yang within Yin.) Yang provides the correct energy; Yin serves as the master. (Yang Qi provides the vital energy for the generation of beings; Yin Qi serves as the nourishing master.) Thus, growth depends on Spring, expansion on Summer, harvesting on Autumn, and storing on Winter. If the norm is violated, the four seasons of Heaven and Earth become blocked. (One Qi separates into Yin and Yang, becoming the root of generation and nourishment, then divides into four seasons, serving growth, expansion, harvest, and storage. Ending and restarting like a ring without end is called the Norm. If the norm is lost, the transformation of the four seasons becomes obstructed.) The changes of Yin and Yang in humans can also be dispersed and counted. (Disperse means divide. Changes of Yin and Yang penetrate internal and external. As with external objects, changes in the internal body can also be divided into many, incalculable.)
Huang Di said: I wish to hear about the separation and combination of Three Yin and Three Yang. (Separating into Three Yin and Three Yang allows deduction to ten thousand, hence "Li" (Separation). Being only One Yin and One Yang is "He" (Combination).) Qi Bo said: The Sage stands facing South. (Ancient Sages wished to emulate the image of the Three Powers—Heaven, Earth, and Humanity—and stood facing South in the Ming Tang to take this model.) The front is called Guangming (Broad Brightness); the back is called Taichong (Great Surge). The place of Taichong is named Shaoyin. (The upper body of the Sage, Yangming is exterior and anterior, hence Guangming. Taiyin is interior and posterior, hence below Guangming is named Taiyin. The Chong Mai (Penetrating Vessel) is below Taiyin, hence the back is called Taichong. Below the Taichong vessel is Shaoyin, hence Shaoyin is Earth, because the Kidney is lowest.) Above Shaoyin is named Taiyang. (Taiyang is the Foot Taiyang, the meridian of the Bladder, the Fu organ of the Kidney. Zang Yin is internal, Fu Yang is external, hence "above".) Taiyang roots at Zhiyin (Ultimate Yin) and knots at Mingmen (Gate of Life). (Zhiyin is the Shaoyin meridian of the Kidney, the extreme of Yin and the place where Yang is born, hence Zhiyin. Taiyang connects to Zhiyin to arise, hence roots at Zhiyin. It ascends to connect to the neck and gathers at the eyes. Knot means gather.) It is named Yang within Yin. (Shaoyin contains this Yang Qi within Water, hence Yang within Yin.)
The upper middle body is named Guangming; below Guangming is named Taiyin. (The superior aspect of the body's surface is Guangming. The Spleen Zang Foot Taiyin meridian goes from the foot to under the tongue. The Taiyin meridian is inside Guangming, hence "below". Guangming is exterior, hence "above".) Anterior to Taiyin is named Yangming. Yangming roots at Lidui and knots at Sangda. (The Yangming meridian of the Spleen Fu is anterior to the exterior of Taiyin. It starts at Lidui on the toe, ascends, and gathers at the Sang (forehead/crown). Sang means forehead.) It is named Yang within Yin. (The human abdomen is Yin. Yangming arises from Taiyin, travels through the abdominal Yin, and ascends to the Sang, hence Yang within Yin.)
Anterior to Jueyin is named Shaoyang. Shaoyang roots at Qiaoyin and knots at Chuanglong. It is named Lesser Yang within Yin. (The Jueyin meridian starts above the hair on the big toe, follows the inner thigh, and注入s into the Lung, connecting internally to the Yin Zang. The Shaoyang meridian of the Liver Fu starts at Qiaoyin on the foot, ascends to gather at the ear, serving as the exterior Yang Fu. Since Shaoyang belongs to Wood, it is Lesser Yang within Yin.)
Therefore, in the separation and combination of Three Yang: Taiyang is the Guan (Door Bolt/Barrier), Yangming is the Ge (Door Leaf/Shutter), and Shaoyang is the Shu (Pivot/Hinge). (Three Yang separate and combine into Guan, Ge, and Shu to manage the body. A door has three meanings: First, Guan (Barrier), primarily for prohibition. The Foot Taiyang Bladder meridian prohibits leakage of fluids and pores, hence Guan. Second, Ge (Shutter), the door leaf, primarily for closing. The Foot Yangming Stomach meridian stops the flow of True Qi and prevents stagnation, hence Ge. Third, Shu (Pivot), primarily for rotation. The Foot Shaoyang Gallbladder meridian governs tendons, supports bones, and enables movement, hence Shu.)
These three meridians must not deviate from each other; when gathered, they do not float, named One Yang. (If only Taiyang Guan exists, True Qi stagnates, and bones shake. If only Yangming Ge exists, flesh joints deteriorate, and bones shake. If only Shaoyang Shu exists, True Qi stagnates, and flesh joints rot internally. When harmonious, each guards its function, together forming the Dao of One Yang. Bo means harmony; Zhuan means losing one's post.)
I wish to hear about Three Yin. Qi Bo said: Exterior is Yang, Interior is Yin. However, the Middle is Yin. Where the Chong is below, it is named Taiyin. Taiyin roots at Yinbai and knots at Tacang. It is named Yin within Yin. (Chong is below Taiyin, above Shaoyin. Foot Taiyin meridian exits Yinbai, gathers at Tacang, and ascends to the root of the tongue. This is the Spleen Yin meridian, traveling through abdominal Yin, hence Yin within Yin.)
Posterior to Taiyin is named Shaoyin. Shaoyin roots at Yongquan and knots at Lianquan. It is named Shaoyin. (Kidney Foot Shaoyin meridian enters Yongquan below the little toe, ascends to gather at Lianquan, reaching the root of the tongue.)
Anterior to Shaoyin is named Jueyin. Jueyin roots at Dacun and knots at Yuying. (Liver Foot Jueyin meridian is anterior to Shaoyin, starting above the hair on the big toe, entering Dacun, gathering at Yuying, ascending to the head to meet the Du Mai at the vertex, and injecting into the Lung.) It is the Absolute Yin of No Yang, named Absolute Yin of Yin. (Yin without Yang is Yin that must be absolute/extinct, hence Absolute Yin of Yin.)
Therefore, in the separation and combination of Three Yin: Taiyin is Guan (Barrier), Jueyin is Ge (Shutter), and Shaoyin is Shu (Pivot). (Three Yang are the Outer Door; Three Yin are the Inner Door. The Inner Door also has three: First, Guan (Barrier), primarily for prohibition. Foot Taiyin Spleen meridian prohibits water and grain Qi, ensuring retention without loss, hence Guan. Second, Ge (Shutter), primarily for opening and closing. Foot Jueyin Liver meridian guards the entry and exit of Spirit Qi, including blockage and emotions, hence Ge. Third, Shu (Pivot), primarily for movement. Foot Shaoyin Kidney meridian circulates body fluids and connects all meridians, hence Shu.)
These three meridians must not deviate; when gathered, they do not sink, named One Yin. (Three Yin meridians. The Three Yin meridians gather without sinking偏偏, thus achieving the unified function of Three Yin.)
Yin and Yang move continuously, transmitting in one cycle. (Zhongzhong means moving without stopping. Ying and Wei Qi circulate through Three Yin and Three Yang, continuously feeding into each other, rotating daily and nightly for fifty cycles.)