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。（按此篇论三阴三阳之气。皆出于地之阴。出则为阳。合则归阴。与天地定位。日月呈象之阴阳不同。故帝设
此问。而名曰阴阳离合论也。阴阳系日月论曰。天为阳。地为阴。日为阳。月为阴。其合之于人。腰以上为天。腰以下
为地。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。曰大
小月。三百六十日成一岁。人亦应之。与日月论文义相同。）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。（数上声阴阳者。有名而无形。不可胜数。然其要道。归于一也。易曰。一阴
一阳之谓道。莫子晋曰。天地定位。日月营运。寒暑往来。阴阳出入。总归于太极一气之所生。）天覆地载。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。（天覆地载。万物方生。言有天地。然后万物生焉。然
天地之化育万物。由四时之阴阳出入。而能生长收藏。为万物之终始。未出地者。命曰阴处。言处于阴中。而为阴中之
阴。则出地者为阳。其名曰阴中之阳。言从阴中所出而为阳也。）阳予之正。阴为之主。（向明处曰正。予、我也。言在
地之气。乃阴中之阴。故阴为之主。以我所主之气。而向明处欲出者为阳。故曰阳予之正也。如圣人南面而立。前曰广
明。乃室之向明处也。后曰太冲。乃阴为之主也。是以三阳皆根起于阴。）故生因春。长因夏。收因秋。藏因冬。失常则
天地四塞。（生长收藏者。地之阴阳也。春夏秋冬者。天之阴阳也。此复言地气之出入。又因天气之四时、而为之生长收
藏。此天地阴阳离合之常理。失常则天地四时之气皆闭塞矣。夫天有阴阳。地有阴阳。三阴三阳之气虽出于地。而又当
于天之阴阳相交。）阴阳之变。其在人者。亦数之可数。（天地之阴阳。数之可十可百。推之可千可万。阴阳之变。其在
人者。亦不可胜数也。如人之身半以上为阳。身半以下为阴。手之十指为阳。足之十二经脉为阴。背为阳。腹为阴。左
为阳。右为阴。外为阳。内为阴。腑为阳。脏为阴。与三阴三阳不相应也。）帝曰。愿闻三阴三阳之离合也。（离则为
三阴三阳。合则为一阴一阳。）岐伯曰。圣人南面而立。前曰广明。后曰太冲。（南面者。人君听治之位。故曰圣人。然
人皆面南而背北。左东而右西。以圣人而推及于万民也。南面为阳。故曰广明。背北为阴。而曰太冲。太冲乃阴血之原。
位处下焦。上循背里。是以三阴以太冲为主。）太冲之地。名曰少阴。（太冲所起之地。为足少阴之处。）少阴之上。名
曰太阳。（少阴与太阳合。阳出于阴。故在阴之上。）太阳根起于至阴。结于命门。名曰阴中之阳。（至阴、穴名。在足小
指外侧。太阳经脉之根。起于此也。结、交结也。按灵枢根结篇曰。太阳结于命门。命门者。目也。阳明结于颡大。颡
大者。钳耳也。少阳结于葱笼。葱笼者。耳中也。太阴结于太仓。少阴结于廉泉。厥阴结于玉英。）中身而上。名曰广明。
（身半以上。天气主之。身半以下。地气主之。阳出于阴。从下而上。故中身而上。名曰广明。先以前面为阳。此复以
中身而上为阳。）广明之下。名曰太阴。（太阴主中土。而为阴中之至阴。故位居广明之下。）太阴之前。名曰阳明。（太
阴与阳明合。并主中土。故位居太阴之前。）阳明根起于厉兑。名曰阴中之阳。（厉兑、穴名。在足大指次指之端。乃足
阳明经脉之所起。）厥阴之表。名曰少阳。（太阳之气在上。故曰少阴之上。两阳合明曰阳明。在二阳之间而居中土。故
曰太阴之前。厥阴处阴之极。阴极于里。则生表出之阳。故曰厥阴之表。盖以前为阳。上为阳。表为阳也。曰上曰前曰
表者。言三阳之气也。曰至阴厉兑窍阴者。言三阳之经脉也。手足十二经脉。主三阴三阳之气。在经脉则分为三阴三阳。
在气相搏。命曰一阴一阳耳。）少阳根起于窍阴。名曰阴中之少阳。（窍阴、穴名。在足小指次指之端。少阳主初生之气。
故名阴中之少阳。三阳之气。皆出于阴。故曰阴中之阳。而只论足之三经也。）是故三阳之离合也。太阳为开。阳明为阖。
少阳为枢。（阴阳之气。分而为三阴三阳。故有开阖枢也。太阳者。巨阳也。为盛阳之气。故主开。阳明合于二阳之间。
故主阖。少阳乃初出之气。故主枢。）三经者。不得相失也。抟而勿浮。命曰一阳。（开阖者。如户之扉。枢者。扉之转
牡也。舍枢不能开阖。舍开阖不能转枢。是以三经者。不得相失也。开主外出。阖主内入。枢主外内之间。若抟于中而
勿浮。则合而为一阳矣。）帝曰。愿闻三阴。岐伯曰。外者为阳。内者为阴。（阳气出而主外。阴气升而主内。）然则中
为阴。其冲在下。名曰太阴。（阴阳二气。皆出于下。阴气出而在内。是以中为阴。其所出之太冲在下。而冲之上名曰太
阴。冲脉为十二经脉之原。故三阴三阳。皆以太冲为主。）太阴根起于隐白。名曰阴中之阴。（隐白、穴名。在足大指端。
太阴为阴中之至阴。）太阴之后。名曰少阴。（中为阴。故曰后曰前。言阴气出于下。而并处于里之中也。）少阴根起于涌
泉。名曰阴中之少阴。（涌泉、穴名。在足心下。蜷指宛宛中。少阴乃一阴初生之气。故为阴中之少阴。）少阴之前。名
曰厥阴。（少阴主水。厥阴主水生之木。故在少阴之前。）厥阴根起于大敦。阴之绝阳。名曰阴之绝阴。（大敦、穴名。在
足大指三毛中。足厥阴肝经所出之井穴。阴在下。故论足之三阴也。十一月一阳初生。厥阴主十月。为阳之尽。故曰阴
之绝阳。两阴交尽。名曰厥阴。故为阴之绝阴。）是故三阴之离合也。太阴为开。厥阴为阖。少阴为枢。（太阴者。三阴
也。为阴之盛。故主开。厥阴为两阴之交尽。故主阖。少阴为一阴之初生。故主枢。）三经者。不得相失也。抟而勿沉。
命曰一阴。（阴气从下而出。在内之中。抟聚而勿沉。命为一阴也。阳气主浮。故曰勿浮。阴气主沉。故曰勿沉。盖三阳
之气。开阖于形身之外内。三阴之气。开阖于内之前后。故曰阳在外。阴之使也。阴在内。阳之守也。）阴阳HT HT 。
积传为一周。气里形表。而为相成也。（HT HT 、气之往来也。阴气积于内。阳气传于外。日出而阳气始生。日中而
阳气隆。日晡而阳气衰。日入而阳气内归于阴。一昼夜而为之一周。阴气开阖于里。阳气出入于形表。而为阴阳离合之
相成也。）
黄帝问道：我听说天属于阳，地属于阴；日属于阳，月属于阴。大月和小月共三百六十日构成一年，人体也与之相应。然而现在的三阴三阳，似乎不与天地阴阳的道理相符合，这是什么缘故呢？（按：本篇论述三阴三阳之气，都出自地之阴气，出于地表则为阳，合于地下则归为阴。这与天地定位、日月呈现象数的阴阳不同。所以黄帝提出这个问题，并命名为《阴阳离合论》。《阴阳系日月论》说：天为阳，地为阴；日为阳，月为阴。将其对应于人，腰以上为天，腰以下为地。所以足部的十二经脉，对应十二月。月亮生于水，所以下部属阴。手部的十指，对应十日。日主火，所以上部属阳。所谓大小月三百六十日成一年，人也与之相应。这与《阴阳系日月论》的文义相同。）
岐伯回答说：阴阳的道理，推演起来可以至十，再推演可至百；数之可至千，再推演可至万。即使达到万万之多，也无法穷尽，但其关键要领却在于“一”。（阴阳者，有名而无实体形态，不可胜数，但其根本道理归于“一”。《易经》说：“一阴一阳之谓道。”莫子晋说：天地定位，日月运行，寒暑往来，阴阳出入，总归源于太极一气所生。）
天覆盖于上，地承载于下，万物由此开始生长。尚未破土而出的，称为“阴处”，名为“阴中之阴”；已经破土而出的，称为“阴中之阳”。（天覆地载，万物方生，是说有了天地然后才有万物产生。然而天地化育万物，依靠四时阴阳的出入，才能完成生长收藏的过程，这是万物始终的规律。未出地者，处于阴中，故称阴中之阴；出地者则为阳，故名曰阴中之阳，意指从阴中所出而变为阳。）阳气给予其正向的生长动力，阴气作为其主宰基础。（面向光明处称为“正”，予即我也。言在地之气乃阴中之阴，故由阴气主宰。以我所主宰的气，向着光明处欲出的状态即为阳，所以说“阳予之正”。如同圣人面南而坐，前方称为广明，是室中向阳之处；后方称为太冲，是阴气主宰之处。因此三阳经皆根起于阴。）
所以生命的萌发依赖于春，成长依赖于夏，收获依赖于秋，闭藏依赖于冬。如果违背了这个规律，天地四时的气机就会闭塞不通。（生长收藏是地的阴阳变化，春夏秋冬是天的阴阳变化。这里再次论述地气的出入，又结合天气的四时变化来进行生长收藏。这是天地阴阳离合的正常规律。失常则天地四时之气都会闭塞。夫天有阴阳，地有阴阳，三阴三阳之气虽然出于地，但又应当与天之阴阳相交。）
阴阳的变化，在人身上的表现，也是可以计数的。（天地间的阴阳，数之可十可百，推之可千可万。阴阳的变化，在人身上的表现，也是不可胜数的。如人的身半以上为阳，身半以下为阴；手之十指为阳，足之十二经脉为阴；背为阳，腹为阴；左为阳，右为阴；外为阳，内为阴；腑为阳，脏为阴。这些分类与三阴三阳并不完全相应。）
黄帝说：我希望听听关于三阴三阳离合的道理。（分离则为三阴三阳，合拢则为一阴一阳。）
岐伯说：圣人面南而立，前方称为广明，后方称为太冲。（面南是人君听政的位置，故称圣人。然而人都面南背北，左东右西，圣人以此推及万民。面南为阳，故称广明；背北为阴，故称太冲。太冲是阴血之源，位处下焦，上行循行于背部内侧，因此三阴经以太冲为主。）
太冲之地，名为少阴。（太冲起始的地方，是足少阴经所在之处。）少阴之上，名为太阳。（少阴与太阳相合，阳气出于阴，所以在阴之上。）太阳经根起于至阴穴，结于命门，名为阴中之阳。（至阴是穴位名，位于足小趾外侧，是太阳经脉的根部起始于此。结，意为交结。据《灵枢·根结篇》记载：太阳结于命门，命门指眼睛；阳明结于颡大，颡大指夹耳上方；少阳结于葱笼，葱笼指耳中；太阴结于太仓；少阴结于廉泉；厥阴结于玉英。）
身体中部以上，名为广明。（身半以上，由天气主导；身半以下，由地气主导。阳气出于阴，从下向上，所以身体中部以上名为广明。先前以前面为阳，这里再次以身体中部以上为阳。）广明之下，名为太阴。（太阴主中土，为阴中之至阴，所以位居广明之下。）太阴之前，名为阳明。（太阴与阳明相合，共同主管中土，所以位居太阴之前。）阳明经根起于厉兑穴，名为阴中之阳。（厉兑是穴位名，位于足第二趾末端，是足阳明经脉的起始处。）
厥阴之表，名为少阳。（太阳之气在上，所以叫少阴之上；两阳合明称为阳明，位于二阳之间而居中土，所以叫太阴之前；厥阴处于阴的极致，阴极于里，则生出表出的阳，所以叫厥阴之表。因为前为阳，上为阳，表为阳。说上、说前、说表，是指三阳之气。说至阴、厉兑、窍阴，是指三阳的经脉。手足十二经脉，主持三阴三阳之气，在经脉层面分为三阴三阳，在气机相搏的状态下，命为一阴一阳。）少阳经根起于窍阴穴，名为阴中之少阳。（窍阴是穴位名，位于足第四趾末端。少阳主初生之气，所以名叫阴中之少阳。三阳之气都出于阴，所以叫阴中之阳，这里只讨论足部的三条经脉。）
因此，三阳经的离合关系是：太阳为开，阳明为阖，少阳为枢。（阴阳之气，分而为三阴三阳，所以有开、阖、枢的概念。太阳者，即巨阳，是盛阳之气，所以主开。阳明合于二阳之间，所以主阖。少阳是初出之气，所以主枢。）这三条经脉不得相互脱离。它们凝聚而不浮散，就命为一阳。（开阖就像门的扉页，枢就是门轴。没有枢就不能开阖，没有开阖就不能转动枢。因此这三条经脉不得相互脱离。开主外出，阖主内入，枢主外内之间。如果凝聚于中而不浮散，就合而为一阳了。）
黄帝说：我希望听听关于三阴的情况。
岐伯说：外者为阳，内者为阴。（阳气出而主外，阴气升而主内。）那么中间为阴，其冲脉在下，名为太阴。（阴阳二气，都出于下部。阴气出而在内，所以中间为阴。其所出的太冲在下，冲脉之上名为太阴。冲脉是十二经脉的原气所在，所以三阴三阳都以太冲为主。）太阴经根起于隐白穴，名为阴中之阴。（隐白是穴位名，位于足大趾端。太阴为阴中之至阴。）太阴之后，名为少阴。（中间为阴，所以叫后、叫前，意思是阴气出于下部，并处于里的中间位置。）少阴经根起于涌泉穴，名为阴中之少阴。（涌泉是穴位名，位于足心凹陷处，蜷曲脚趾时宛宛之中。少阴是一阴初生之气，所以为阴中之少阴。）少阴之前，名为厥阴。（少阴主水，厥阴主水生之木，所以在少阴之前。）厥阴经根起于大敦穴，是阴之绝阳，名为阴之绝阴。（大敦是穴位名，位于足大趾丛毛中，是足厥阴肝经所出的井穴。阴在下，所以论述足部的三条阴经。十一月一阳初生，厥阴主十月，为阳之尽头，所以叫阴之绝阳。两阴交尽，名为厥阴，所以为阴之绝阴。）
因此，三阴经的离合关系是：太阴为开，厥阴为阖，少阴为枢。（太阴是三阴，为阴之盛，所以主开。厥阴为两阴之交尽，所以主阖。少阴为一阴之初生，所以主枢。）这三条经脉不得相互脱离。它们凝聚而不沉陷，就命为一阴。（阴气从下而出，在内之中，聚拢而不沉陷，命为一阴。阳气主浮，所以说勿浮；阴气主沉，所以说勿沉。大概三阳之气，在形身之外内开阖；三阴之气，在内部之前后开阖。所以说“阳在外，阴之使也；阴在内，阳之守也”。）
阴阳之气往来循环，积聚传递构成一个周期。气在体内，形在体表，从而相互成就。（HT HT 指气的往来。阴气积聚于内，阳气传布于外。日出时阳气始生，日中时阳气隆盛，傍晚时阳气衰退，日落时阳气内归于阴。一昼夜为一个周期。阴气在里开阖，阳气出入于形体表面，从而形成阴阳离合的相互成就关系。）
Yellow Emperor asked, saying: I have heard that Heaven is Yang, Earth is Yin; the Sun is Yang, the Moon is Yin. The large and small months total three hundred and sixty days to form one year, and the human body also corresponds to this. However, the current Three Yin and Three Yang (San Yin San Yang, the six stages of disease progression in Shanghan Lun) do not seem to correspond with the principles of Heaven and Earth's Yin and Yang. What is the reason for this? (Note: This chapter discusses the Qi of the Three Yin and Three Yang, all originating from the Yin of the Earth. Emerging above ground becomes Yang, merging back underground returns to Yin. This differs from the Yin and Yang of Heaven and Earth's positioning and the imagery of the Sun and Moon. Thus, the Emperor poses this question, naming it "Treatise on the Separation and Union of Yin and Yang". The "Treatise on Yin-Yang Correlating with Sun and Moon" states: Heaven is Yang, Earth is Yin; Sun is Yang, Moon is Yin. Applying this to humans, the upper half of the waist is Heaven, the lower half is Earth. Thus, the twelve meridians of the feet correspond to the twelve lunar months. The Moon is born of Water, so the lower part is Yin. The ten fingers of the hands correspond to the ten Heavenly Stems. The Sun governs Fire, so the upper part is Yang. The so-called large and small months totaling three hundred and sixty days to form a year, humans also correspond to this. This aligns with the meaning of the "Treatise on Yin-Yang Correlating with Sun and Moon".)
Qi Bo replied, saying: The principles of Yin and Yang, when counted, can extend to ten; when deduced, to a hundred; when counted further, to a thousand; when deduced further, to ten thousand. Even reaching the magnitude of ten thousand, they are countless, yet their essential core remains One. (Yin and Yang have names but no fixed form, making them countless. However, their fundamental principle converges into One. The *I Ching* says: "One Yin and one Yang is called the Dao." Mo Zijin said: Heaven and Earth establish positions, Sun and Moon circulate, cold and heat alternate, Yin and Yang emerge and retreat; all return to the generation of Taiji as a single Qi.)
Heaven covers above, Earth supports below, and all things begin to grow. Those not yet emerging from the earth are called "places of Yin," named "Yin within Yin." Those that have emerged from the earth are named "Yang within Yin." (Heaven covering and Earth supporting signify that once Heaven and Earth exist, all things are born. However, Heaven and Earth nurture all things through the emergence and retreat of Yin and Yang across the four seasons, enabling growth, flourishing, harvesting, and storing—the beginning and end of all things. Not yet emerging from the earth means being situated within Yin, hence "Yin within Yin." Emerging from the earth becomes Yang, hence "Yang within Yin," indicating arising from Yin to become Yang.) Yang provides the positive driving force for growth, while Yin serves as the master foundation. (Facing brightness is called "Zheng" (Correct/Positive), and "Yu" means "I/me." The Qi residing in the earth is Yin within Yin, thus governed by Yin. Using the Qi I govern, moving towards brightness constitutes Yang; therefore, it is said "Yang provides the Zheng." Like a sage facing south, the front is called Guangming (Broad Brightness), which is the sun-facing part of the room; the back is called Taichong (Great Surge), where Yin acts as the master. Thus, the Three Yang meridians all root in Yin.)
Therefore, life arises due to Spring, grows due to Summer, harvests due to Autumn, and stores due to Winter. If these norms are violated, the Qi of Heaven, Earth, and the four seasons will become blocked. (Growth, flourishing, harvesting, and storing are the Yin-Yang changes of the Earth; Spring, Summer, Autumn, and Winter are the Yin-Yang changes of Heaven. This reiterates the emergence and retreat of Earthly Qi, combined with the Heavenly Qi of the four seasons to facilitate growth, flourishing, harvesting, and storing. This is the normal law of the separation and union of Heaven and Earth's Yin and Yang. Violating this causes the Qi of Heaven, Earth, and the four seasons to become obstructed. Heaven has Yin and Yang, Earth has Yin and Yang; although the Qi of Three Yin and Three Yang originates from Earth, it must interact with the Yin and Yang of Heaven.)
The changes of Yin and Yang, as manifested in humans, are also countable. (The Yin and Yang of Heaven and Earth can be counted to ten or a hundred, deduced to thousands or ten thousands. The variations of Yin and Yang in humans are also incalculable. For example, the upper half of the body is Yang, the lower half is Yin; the ten fingers are Yang, the twelve foot meridians are Yin; the back is Yang, the abdomen is Yin; the left is Yang, the right is Yin; the exterior is Yang, the interior is Yin; the Fu organs are Yang, the Zang organs are Yin. These classifications do not fully correspond to the Three Yin and Three Yang.)
The Yellow Emperor said: I wish to hear about the separation and union of the Three Yin and Three Yang. (Separation results in Three Yin and Three Yang; union results in One Yin and One Yang.)
Qi Bo said: When a sage faces south, the front is called Guangming (Broad Brightness), and the back is called Taichong (Great Surge). (Facing south is the position of a ruler governing, hence called Sage. All people face south and back north, left east and right west; the Sage applies this to all people. Facing south is Yang, hence Guangming; backing north is Yin, hence Taichong. Taichong is the source of Yin blood, located in the Lower Jiao, ascending along the interior of the back. Therefore, the Three Yin meridians take Taichong as their master.)
The place of Taichong is named Shaoyin (Lesser Yin). (The place where Taichong originates is the location of the Foot-Shaoyin Meridian.) Above Shaoyin is named Taiyang (Greater Yang). (Shaoyin and Taiyang combine; Yang emerges from Yin, thus it is above Yin.) The Taiyang meridian roots at Zhiyin (Toes of Yin) acupoint and knots at Mingmen (Gate of Life), named Yang within Yin. (Zhiyin is an acupoint name, located on the lateral side of the fifth toe, the root origin of the Taiyang meridian. Knot means connection. According to the *Ling Shu: Gen Jie Chapter*: Taiyang knots at Mingmen, where Mingmen refers to the eyes; Yangming knots at Sangda, where Sangda refers to the area above the ears; Shaoyang knots at Conglong, where Conglong refers to the middle of the ear; Taiyin knots at Taicang; Shaoyin knots at Lianquan; Jueyin knots at Yuying.)
The upper part of the body is named Guangming. (The upper half of the body is governed by Heavenly Qi; the lower half by Earthly Qi. Yang emerges from Yin, rising from below to above, thus the upper part of the body is named Guangming. Previously, the front was defined as Yang; here, the upper part of the body is again defined as Yang.) Below Guangming is named Taiyin (Greater Yin). (Taiyin governs Central Earth and is the Ultimate Yin within Yin, thus positioned below Guangming.) In front of Taiyin is named Yangming (Bright Yang). (Taiyin and Yangming combine, jointly governing Central Earth, thus positioned in front of Taiyin.) The Yangming meridian roots at Lidui (Leaping Pool) acupoint, named Yang within Yin. (Lidui is an acupoint name, located at the tip of the second toe, the starting point of the Foot-Yangming Meridian.)
The exterior of Jueyin (Terminal Yin) is named Shaoyang (Lesser Yang). (The Qi of Taiyang is above, hence "Above Shaoyin"; two Yangs combining brightly is called Yangming, situated between the two Yangs and governing Central Earth, hence "In front of Taiyin"; Jueyin is at the extreme of Yin, Yin reaches its limit internally, generating Yang that emerges outward, hence "Exterior of Jueyin." Since front is Yang, up is Yang, and exterior is Yang. Speaking of up, front, and exterior refers to the Qi of the Three Yang. Speaking of Zhiyin, Lidui, and Qiaoyin refers to the meridians of the Three Yang. The twelve hand and foot meridians govern the Qi of Three Yin and Three Yang; in terms of meridians, they are divided into Three Yin and Three Yang; in terms of Qi interaction, they are called One Yin and One Yang.) The Shaoyang meridian roots at Qiaoyin (Aperture of Yin) acupoint, named Lesser Yang within Yin. (Qiaoyin is an acupoint name, located at the tip of the fourth toe. Shaoyang governs the initially generated Qi, hence named Lesser Yang within Yin. The Qi of the Three Yang all emerge from Yin, hence called Yang within Yin; here, only the three meridians of the foot are discussed.)
Therefore, regarding the separation and union of the Three Yang meridians: Taiyang is Kai (Opening), Yangming is He (Closing), and Shaoyang is Shu (Pivot). (The Qi of Yin and Yang divides into Three Yin and Three Yang, hence there are Opening, Closing, and Pivot. Taiyang, also known as Ju Yang, is the abundant Yang Qi, thus governing Opening. Yangming combines between the two Yangs, thus governing Closing. Shaoyang is the initially emerging Qi, thus governing Pivot.) These three meridians must not lose their connection. If they gather without floating, they are called One Yang. (Opening and Closing are like door leaves; Pivot is the door hinge. Without the pivot, opening and closing cannot occur; without opening and closing, the pivot cannot turn. Thus, these three meridians must not be disconnected. Opening governs outward movement, Closing governs inward entry, and Pivot governs the space between exterior and interior. If they gather centrally without floating, they unite as One Yang.)
The Yellow Emperor said: I wish to hear about the Three Yin.
Qi Bo said: The exterior is Yang, the interior is Yin. (Yang Qi emerges and governs the exterior; Yin Qi ascends and governs the interior.) Then, the middle is Yin, its surge is below, named Taiyin. (Both Yin and Yang Qi originate from the lower part. Yin Qi emerges and stays internal, thus the middle is Yin. Its origin, Taichong, is below, and above the surge is named Taiyin. The Chong Mai (Penetrating Vessel) is the source of the twelve meridians, thus both Three Yin and Three Yang take Taichong as their master.) The Taiyin meridian roots at Yinbai (Hidden White) acupoint, named Yin within Yin. (Yinbai is an acupoint name, located at the tip of the big toe. Taiyin is the Ultimate Yin within Yin.) Behind Taiyin is named Shaoyin. (The middle is Yin, hence referred to as behind and front, indicating Yin Qi emerges from the lower part and resides in the center of the interior.) The Shaoyin meridian roots at Yongquan (Gushing Spring) acupoint, named Lesser Yin within Yin. (Yongquan is an acupoint name, located in the depression of the sole of the foot, in the hollow when curling the toes. Shaoyin is the initially generated Yin Qi, hence Lesser Yin within Yin.) In front of Shaoyin is named Jueyin. (Shaoyin governs Water, Jueyin governs Wood born of Water, thus positioned in front of Shaoyin.) The Jueyin meridian roots at Dazhun (Great Market) acupoint, the Absolute Yang of Yin, named Absolute Yin of Yin. (Dazhun is an acupoint name, located in the hair tuft of the big toe, the Jing-Well point where the Foot-Jueyin Liver Meridian emerges. Yin is below, thus discussing the three Yin meridians of the foot. In the eleventh month, one Yang begins to generate; Jueyin governs the tenth month, the end of Yang, hence Absolute Yang of Yin. Two Yins intersect and exhaust, named Jueyin, hence Absolute Yin of Yin.)
Therefore, regarding the separation and union of the Three Yin meridians: Taiyin is Kai (Opening), Jueyin is He (Closing), and Shaoyin is Shu (Pivot). (Taiyin is the Three Yin, representing the abundance of Yin, thus governing Opening. Jueyin is the intersection and exhaustion of two Yins, thus governing Closing. Shaoyin is the initial generation of one Yin, thus governing Pivot.) These three meridians must not lose their connection. If they gather without sinking, they are called One Yin. (Yin Qi emerges from below and resides internally, gathering without sinking, called One Yin. Yang Qi governs floating, hence "do not float"; Yin Qi governs sinking, hence "do not sink." Generally, the Qi of the Three Yang opens and closes on the exterior and interior of the physical form; the Qi of the Three Yin opens and closes in the anterior and posterior of the interior. Hence, "Yang is outside, the servant of Yin; Yin is inside, the guardian of Yang.")
The Qi of Yin and Yang circulates and transmits, completing one cycle. Qi is within, Form is without, thereby mutually accomplishing each other. (Refers to the coming and going of Qi. Yin Qi accumulates internally, Yang Qi transmits externally. At sunrise, Yang Qi begins to generate; at noon, Yang Qi is vigorous; in the late afternoon, Yang Qi declines; at sunset, Yang Qi returns internally to Yin. One day and night constitute one cycle. Yin Qi opens and closes in the interior, Yang Qi enters and exits the exterior form, thereby achieving mutual completion in the separation and union of Yin and Yang.)