动静未分，一气而已，既分之后，阴阳判焉。是故静而阴，动而阳，万物之所以赋形，阳必动，阴必静，
变化之所以妙用。动静各出于自然，其阴阳离合之谓乎。篇中所言，俱就阴阳分位解，尚未说到疾病上。
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，不应谓不与天地之阴阳尽相合也。）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。（一谓离合也。按∶合而不离，则阴阳之气闭；离而不合，
则阴阳之理乖。有离有合，千变万化，其至道之宗乎。数以见在言，推以充广言。）
天复地载，万物方生。未出地者命曰阴处，名曰阴中之阴；（形未动出，亦是为阴。）则出地者命曰阴中
之阳。（形动出者，是则为阳。）阳予之正，阴为之主。（阳施正气，万物方生；阴为主持，群形乃立。按∶注
是矣，然正兼内外而言，主则专乎内也。）故生因春，长因夏，收因秋，藏因冬，失常则天地四塞。（春夏
为阳，故生长也；秋冬为阴，故收藏他。若失其常道，则四时之气闭塞，阴阳之气无所营运矣。按∶天地且然，
而况于人乎。故下云∶）阴阳之变，其在人者，亦数之可数。（按∶天地之道失其常，可以数而知。人乖阴阳之
道，亦可指数，若数目之列于前而指数之也。）
帝曰∶愿闻三阴三阳之离合也。岐伯曰∶圣人南面而立，前曰广明，后曰太冲，（向明治物，故圣人南面而
立。然在人身中，心脏在南，故谓前曰广明；冲脉在北，故谓后曰太冲。然太冲脉者，肾脉与冲脉合而盛大，
故云太冲。按∶凡经中穴名，各有取义，然亦有无义可考者，不必拘泥也。）太冲之地，名曰少阴，少阴之上，
名曰太阳，（正明两脉相合而为表里也。肾脏阴，膀胱腑为阳，阴气在下，阳气在上，此为一合之经气也。）
太阳根起于至阴，结于命门，名曰阴中之阳。（至阴，穴名，在足小趾外侧。命门者，脏精光照之所，则两目
也。太阳之脉，起于目而下至于足，故根于指端，结于目也。灵枢经曰∶“命门者，目也。”以太阳居少阴之
地，故曰阴中之阳。）中身而上，名曰广明，广明之下，名曰太阴，（心广明脏，下则太阴脾脏也。）太阴之
前，名曰阳明，（胃为阳明脉，行脾脉之前；脾为太阴脉，行于胃脉之后。）阳明根起于厉兑，名曰阴中之阳。
（厉兑，穴名，在足大趾次趾之端。以阳明居太阴之前，故曰阴中之阳。）厥阴之表，名曰少阳，（胆少阳脉，
行肝脉之分外；肝厥阴脉，行胆脉之位内。）少阴根起于窍阴，名曰阴中之少阳。（窍阴穴，在足小趾次趾之
端。以少阳居厥阴之表，故曰阴中之少阳。按∶人身之脉循环上下，周流一身，各有所起之处，起于下者行于
上，起于上者行于下，苟非有根焉，何能或离或合如是哉。然篇中止言足经三阴三阳，而不及手之六经，不知
何故。热论篇所言伤寒，亦止足六经。后张仲景作伤寒论，更无增益。岂人身十二经脉，偏重在足欤？抑足之
六经，果足以概手，而手之六经，无离合之用，故可略而不言欤？后之君子，必有能知而言之者。按卢廉夫纂
丹溪书，其言传足不传手之说，谓伤寒所传六经∶太阳膀胱，水也；阳明胃，土也；少阳胆，木也；太阴脾，
土也；少阴肾，水也；厥阴肝，木也。水得寒则冰，土得寒则坼，木得寒则枯。足之所主六经，性本畏寒，
故邪得入而传之也。若夫手之六经∶太阳小肠，火也；阳明大肠，金也；少阳三焦，火也；太阴肺，金也；少
阴心，火也，厥阴心包络，火也。火热金坚，性不畏寒，故手之六经，邪不能入而传之也。
其义本之刘草窗。即其义而合观之，则知此篇所载，止有足之六经，乃外邪出入之门户，故有开合枢之义，
而以阴阳离合命篇焉。比类寻义，将无是欤？！）是故三阳之离合也，太阳为开，阳明为阖，少阳为枢。（离
谓离别应用，合谓配合于阴，离别则正位于三阳，配合则表里而为脏腑矣。开合枢者，言三阳之气多少不等，
动用殊也。夫开者所以司动静之基，合者所以执禁固之权，枢者所以主动转之微，由斯殊气之用，故三变之也。
按∶注颇确，但云三阳之气多少不等，多少二字未是，宜云三阳之气所主不同，动用殊也，于义较通。）三经
者，不得相失也，搏而勿浮，命曰一阳。（三经之至，搏击于手，而无轻重之异，则正可谓一阳之气，无复有
三阳差降之为用也。按∶开合枢者，阴阳之妙用，三阴三阳之所以为离合也。动失其宜，疾病于是乎生矣。）
帝曰∶愿闻三阴。岐伯曰∶外者为阳，内者为阴，然则中为阴，（按∶注言三阳为外运之离合，三阴为内运
之离合，太凿。此盖承上起下由阳入阴之转语耳，不必说到离合上。中者外之内也，内为阴，故中亦为阴。）
其冲在下，名曰太阴，（冲脉在脾之下，故云。）太阴根起于隐白，名曰阴中之阴。（隐白穴，在足大趾端。
以太阴居阴，故曰阴中之阴。）太阴之后，名曰少阴，（脏位及经脉之次也。太阴，脾也。少阴，胃也。脾
脏之下近后，则肾之位。）少阴根起于涌泉，名曰阴中之少阴。（涌泉穴，在足心 指宛宛中。）少阴之前，
名曰厥阴，（少阴，肾也。厥阴，肝也。肾脏之前近上，则肝之位。）厥阴根起于大敦，阴之绝阳，名曰阴之
绝阴。（大敦穴，在足大趾端三毛中。厥，尽也。阴气至此而尽，故曰绝阴。按∶绝阳者，阳至此而绝，绝
阴者，阴至此而极，惟绝阳故绝阴也。）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，搏而勿沉，名曰一阴。（沉，言殊见也，阳浮亦然。若经
气应至，无浮沉之异，则悉可谓一阴之气，非复有三阴差降之殊用也。）
阴阳HT HT ，积传为一周，气里形表而为相成也。（HT HT 言气之往来也，积谓积脉之动也，传谓阴阳之气
流
传也。夫脉气往来，动而不止，积其所动，血气循环，应水下二刻而一周于身，故曰积传为一周也。然荣卫之气，
因息游布，周流形表，拒捍虚邪，中外主司，互相成立，故言气里形表而为相成也。HT HT 一本作冲冲。按∶
易曰“冲冲往来”，是矣。）
动静尚未分化时，只是一气而已；一旦分化之后，阴阳便区分开来。因此，静属阴，动属阳，这是万物获得形体的原因；阳必定主运动，阴必定主静止，这是变化产生奇妙作用的原因。动静各自出于自然，这就是所说的阴阳离合吧。篇中所论述的内容，都是就阴阳的分位来解释的，还没有涉及到疾病方面。
黄帝问道：我听说天为阳，地为阴，日为阳，月为阴，大月小月共三百六十日构成一年，人体也与之相应。如今三阴三阳似乎不与天地之阴阳完全相合，这是什么缘故呢？（按：所谓“不应”，是指不与天地之阴阳完全吻合。）岐伯回答说：阴阳之数，推演可以至十，再推演可以至百，数之可以至千，再推演可以至万，乃至万万之大不可胜数，然而其要领归结为一个。（这个“一”指的是离合。按：如果只合不离，则阴阳之气就会闭塞；如果只离不合，则阴阳之理就会乖谬。既有离又有合，才能千变万化，这大概是道的根本吧。以“数”指代现存的事物而言，以“推”指代扩充推广而言。）
天覆盖于上，地承载于下，万物开始生长。尚未出土的，称为阴处，名叫阴中之阴；（形体未动而出，这也属于阴。）已经出土的，称为阴中之阳。（形体已动而出，这就属于阳。）阳赋予其正气，阴主持其形体。（阳施予正气，万物才开始生长；阴作为主宰，各种形体才得以确立。按：注释是正确的，但“正”兼内外而言，“主”则专指内部。）所以生命因春而生，因夏而长，因秋而收，因冬而藏，如果违背了常态，天地四时的气机就会闭塞。（春夏属阳，所以主生长；秋冬属阴，所以主收藏。如果失去了常道，那么四时的气机就会闭塞，阴阳之气就无法营运了。按：天地尚且如此，何况于人呢？所以下面说：）阴阳的变化，在人体内的表现，也是可以计数的。（按：天地之道若失去常态，可以通过数理来知晓；人若违背阴阳之道，也可以像列举数目一样逐一指出。）
黄帝说：我想听听关于三阴三阳离合的道理。岐伯说：圣人面向南方站立，前面叫广明，后面叫太冲，（面向光明治理万物，所以圣人面向南方站立。然而在人体中，心脏位于前方（南），所以称前面为广明；冲脉位于后方（北），所以称后面为太冲。然而太冲脉，是肾脉与冲脉合并而盛大，所以叫太冲。按：凡是经文中的穴位名，各有其取义，但也有无法考证其含义的，不必拘泥。）太冲之地，名为少阴，少阴之上，名为太阳，（明确说明这两条经脉相合而为表里关系。肾脏属阴，膀胱腑属阳，阴气在下，阳气在上，这是一组相合的经气。）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，在足小趾外侧。命门，是脏精光照之处，即两目。太阳经的脉气，起于目而下至于足，所以根于足趾端，结于眼部。《灵枢经》说：“命门者，目也。”因为太阳经居于少阴之地，所以叫阴中之阳。）身体中部以上，名为广明，广明之下，名为太阴，（心为广明之脏，下方则是太阴脾脏。）太阴之前，名为阳明，（胃为阳明脉，行于脾脉之前；脾为太阴脉，行于胃脉之后。）阳明经根起于厉兑穴，名为阴中之阳。（厉兑，是穴位名，在足大趾和第二趾的末端。因为阳明经居于太阴之前，所以叫阴中之阳。）厥阴之表，名为少阳，（胆为少阳脉，行于肝脉之分外；肝为厥阴脉，行于胆脉之位内。）少阴经根起于窍阴穴，名为阴中之少阳。（窍阴穴，在足小趾和第二趾的末端。因为少阳经居于厥阴之表，所以叫阴中之少阳。按：人体的经脉循环上下，周流全身，各有所起之处，起于下方的行于上方，起于上方的行于下方，如果不是有根基，怎么能或离或合到这种程度呢？然而本篇只讲了足部的三阴三阳，而没有提到手部的六经，不知是什么缘故。《热论》篇所说的伤寒，也只涉及足部六经。后来张仲景撰写《伤寒论》，也没有增加。难道人身十二经脉，特别侧重于足部吗？还是说足部的六经足以概括手部，而手部的六经没有离合的作用，所以可以省略不说呢？后世的君子，一定有能知道并说明白的人。按卢廉夫编纂丹溪的书，其中记载了“传足不传手”的说法，认为伤寒所传的六经：太阳膀胱属水；阳明胃属土；少阳胆属木；太阴脾属土；少阴肾属水；厥阴肝属木。水遇寒则结冰，土遇寒则开裂，木遇寒则枯萎。足部所主的六经，本性畏惧寒冷，所以邪气能够侵入并传变。至于手部的六经：太阳小肠属火；阳明大肠属金；少阳三焦属火；太阴肺属金；少阴心属火；厥阴心包络属火。火和金性质刚坚，本性不畏寒，所以手部的六经，邪气不能侵入并传变。这一观点本源于刘草窗。综合观察这一观点，就知道本篇所载，只有足部的六经，是外邪出入的门户，所以有开、合、枢的意义，并以阴阳离合命名这篇。通过类比寻找意义，难道不是这样吗？！）因此，三阳的离合，太阳为开，阳明为阖，少阳为枢。（离指离别应用，合指配合于阴，离别则正位于三阳，配合则表里结合成为脏腑。开、合、枢，是说三阳之气的多少不等，动用方式不同。开，是用来掌管动静的基础；合，是用来执掌禁固的权柄；枢，是用来主动转细微变化的。由于这些不同的气的作用，所以有三变的转化。按：注释颇为确切，但说三阳之气多少不等，“多少”二字不妥，应该说三阳之气所主不同，动用方式不同，这样在义理上更通顺。）这三条经脉，不能相互背离，搏动而不浮越，这就叫做一阳。（三条经脉的气至，搏击于手指，而没有轻重的差异，那就真正可以说是同一股阳气，不再有分别三阳差降的作用了。按：开、合、枢，是阴阳的妙用，是三阴三阳之所以离合的原因。动作失当，疾病就在这里产生了。）
黄帝说：我想听听关于三阴的情况。岐伯说：外部属阳，内部属阴，那么中间属阴，（按：注释说三阳是外运的离合，三阴是内运的离合，过于穿凿。这大概是承上启下由阳入阴的转折语罢了，不必非要说到离合上。中者是外的内部，内属阴，所以中也属阴。）冲脉在下方，名为太阴，（冲脉在脾脏之下，所以说。）太阴经根起于隐白穴，名为阴中之阴。（隐白穴，在足大趾末端。因为太阴居于阴位，所以叫阴中之阴。）太阴之后，名为少阴，（脏腑位置及经脉的次序。太阴是脾，少阴是肾。脾脏之下靠近后方，就是肾的位置。）少阴经根起于涌泉穴，名为阴中之少阴。（涌泉穴，在足心凹陷处。）少阴之前，名为厥阴，（少阴是肾，厥阴是肝。肾脏之前靠近上方，就是肝的位置。）厥阴经根起于大敦穴，是阴的绝阳，名为阴之绝阴。（大敦穴，在足大趾末端丛毛中。厥，尽的意思。阴气到这里就到了尽头，所以叫绝阴。按：绝阳，是指阳气到这里断绝；绝阴，是指阴气到这里达到极点，正因为绝阳所以绝阴。）因此，三阴的离合，太阴为开，厥阴为阖，少阴为枢。这三条经脉，不能相互背离，搏动而不沉伏，这就叫做一阴。（沉，指特殊的显现，阳浮也是如此。如果经气应至，没有浮沉的差异，那就都可以说是同一股阴气，不再是三阴差降的特殊作用了。）
阴阳之气往来流动，积聚传递构成一周，气在内，形在外，从而互相成就。（往来流动指气的往复，积指积聚脉动的现象，传指阴阳之气的流传。脉气往来，动个不停，积聚其运动，血气循环，对应水下二刻的时间环绕全身一周，所以叫积聚传递为一周。然而营卫之气，随着呼吸游布，周流于形体内外，抵御虚邪，主管内外，互相成立，所以说气在内形在外从而互相成就。一本作“冲冲”。按：《易经》说“冲冲往来”，是对的。）
When movement and stillness have not yet differentiated, it is merely one Qi (vital energy). Once differentiated, Yin and Yang are distinguished. Therefore, stillness belongs to Yin, and movement belongs to Yang; this is the reason why all things acquire form. Yang must be active, and Yin must be still; this is how changes produce their wondrous functions. Movement and stillness arise naturally from themselves; this is what is meant by the separation and union of Yin and Yang. The discussions in this chapter explain everything based on the positional distribution of Yin and Yang, without yet addressing diseases.
The Yellow Emperor asked: I have heard that Heaven is Yang and Earth is Yin, the Sun is Yang and the Moon is Yin. Large and small months total three hundred and sixty days to form a year, and the human body corresponds to this. Now, the Three Yin and Three Yang do not seem to fully correspond with the Yin and Yang of Heaven and Earth. What is the reason for this? (Note: "Not corresponding" means not completely aligning with the Yin and Yang of Heaven and Earth.)
Qibo replied: Yin and Yang, when counted, can extend to ten; when deduced, to a hundred; when counted further, to a thousand; and when deduced further, to ten thousand. Even up to the vastness of myriad myriads, which cannot be numbered, their essence remains one. (This "one" refers to separation and union. Note: If there is union without separation, the Qi of Yin and Yang becomes blocked; if there is separation without union, the principles of Yin and Yang become discordant. With both separation and union, myriad transformations occur; this is likely the root of the Great Dao. "Counting" refers to existing phenomena, while "deducing" refers to expansion and extension.)
Heaven covers above, and Earth bears below, and all things begin to grow. Those that have not yet emerged from the earth are called the place of Yin, named Yin within Yin. (Since the form has not moved out, it is also considered Yin.) Those that have emerged from the earth are called Yang within Yin. (Since the form has moved out, it is considered Yang.) Yang provides the correct Qi, and Yin acts as the master. (Yang imparts righteous Qi, allowing all things to begin growing; Yin acts as the host, allowing various forms to stand. Note: The annotation is correct, but "correct" encompasses both interior and exterior, whereas "master" specifically pertains to the interior.) Thus, 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 the four seasons and Heaven and Earth will become blocked. (Spring and Summer belong to Yang, hence governing growth; Autumn and Winter belong to Yin, hence governing harvesting and storing. If the constant Way is lost, the Qi of the four seasons will close up, and the Qi of Yin and Yang will fail to circulate. Note: This applies even to Heaven and Earth, let alone humans. Hence it is said below:) The variations of Yin and Yang in humans can also be enumerated. (Note: If the Way of Heaven and Earth loses its norm, it can be known through numbers; if humans deviate from the Way of Yin and Yang, it can be pointed out item by item like counting numbers.)
The Emperor said: I wish to hear about the separation and union of the Three Yin and Three Yang. Qibo said: When a sage stands facing South, the front is called Guangming (Broad Brightness), and the back is called Taichong (Great Surge). (Facing brightness to govern things, sages stand facing South. However, in the human body, the Heart is located anteriorly (South), so the front is called Guangming; the Chong Mai (Penetrating Vessel) is located posteriorly (North), so the back is called Taichong. The Taichong Mai is formed by the convergence of the Kidney Mai and Chong Mai, becoming vigorous, hence named Taichong. Note: Acupoint names in the classics each have specific meanings, but some cannot be traced; one should not be rigid.) In the region of Taichong is named Shaoyin (Lesser Yin); above Shaoyin is named Taiyang (Greater Yang). (This clarifies that these two meridians combine to form an interior-exterior relationship. The Kidney Zang is Yin, and the Bladder Fu is Yang; Yin Qi is below, Yang Qi is above. This constitutes one combined meridian Qi.) The Taiyang Meridian originates at Zhiyin (BL67) and terminates at Mingmen (Gate of Life), named Yang within Yin. (Zhiyin is an acupoint name located on the lateral side of the fifth toe. Mingmen is where the essence of the Zang shines forth, referring to the eyes. The Taiyang meridian qi starts at the eyes and descends to the feet; thus, it roots at the toes and terminates at the eyes. The *Ling Shu* states: "Mingmen refers to the eyes." Because Taiyang resides in the region of Shaoyin, it is called Yang within Yin.) Above the middle of the body is named Guangming; below Guangming is named Taiyin (Greater Yin). (The Heart is the organ of Guangming; below is the Taiyin Spleen.) Anterior to Taiyin is named Yangming (Bright Yang). (The Stomach is the Yangming meridian, running anterior to the Spleen meridian; the Spleen is the Taiyin meridian, running posterior to the Stomach meridian.) The Yangming Meridian originates at Lidui (ST45), named Yang within Yin. (Lidui is an acupoint located at the tip of the second toe. Because Yangming resides anterior to Taiyin, it is called Yang within Yin.) Exterior to Jueyin (Terminal Yin) is named Shaoyang (Lesser Yang). (The Gallbladder is the Shaoyang meridian, running outside the Liver meridian; the Liver is the Jueyin meridian, running inside the Gallbladder meridian.) The Shaoyin Meridian originates at Xiaoyin (GB44), named Lesser Yang within Yin. (Xiaoyin is an acupoint located at the tip of the fourth toe. Because Shaoyang resides exterior to Jueyin, it is called Lesser Yang within Yin. Note: Human meridians circulate up and down, flowing throughout the body, each having a starting point. Those starting below flow above; those starting above flow below. Without a root, how could they separate and unite in such a manner? However, this chapter only discusses the foot meridians of the Three Yin and Three Yang, omitting the hand six meridians. Why? The *Re Lun* chapter on Cold Damage also only mentions the foot six meridians. Later, Zhang Zhongjing wrote the *Shang Han Lun*, adding nothing. Is it that the twelve meridians of the body particularly emphasize the foot? Or do the foot six meridians suffice to generalize the hand, while the hand six meridians lack separation/union functions and can be omitted? Future scholars will surely know and explain this. Note: Lu Lianfu, compiling Danxi's works, recorded the theory of "transmission via foot, not hand," stating that the six meridians transmitted in cold damage are: Taiyang Bladder (Water); Yangming Stomach (Earth); Shaoyang Gallbladder (Wood); Taiyin Spleen (Earth); Shaoyin Kidney (Water); Jueyin Liver (Wood). Water freezes in cold, Earth cracks in cold, Wood withers in cold. The six meridians governed by the foot inherently fear cold, so pathogens enter and transmit. As for the hand six meridians: Taiyang Small Intestine (Fire); Yangming Large Intestine (Metal); Shaoyang Sanjiao (Fire); Taiyin Lung (Metal); Shaoyin Heart (Fire); Juexin Pericardium (Fire). Fire and Metal are firm and inherently fearless of cold; thus, pathogens cannot enter or transmit through the hand six meridians. This view originates from Liu Caochuang. Observing this together, we see that this chapter only records the foot six meridians, which are the portals for external pathogens, hence possessing the meanings of Kai (Open), He (Close), and Shu (Pivot), and the chapter is named after the separation and union of Yin and Yang. By analogy and seeking meaning, is this not the case?!) Therefore, regarding the separation and union of the Three Yang: Taiyang is Kai (Open), Yangming is He (Close), and Shaoyang is Shu (Pivot). (Separation refers to distinct application; Union refers to coordination with Yin. Separation positions them distinctly among the Three Yang; Union binds them as interior-exterior pairs forming Zang-Fu organs. Kai, He, and Shu indicate that the Three Yang Qi differ in quantity and mode of action. Kai serves as the foundation for managing movement and stillness; He holds the authority of consolidation; Shu facilitates subtle rotational movement. Due to these differing functions of Qi, there are three transformations. Note: The annotation is quite accurate, but saying the quantity of Three Yang Qi differs is imprecise; it should say the Three Yang Qi govern different aspects and have different modes of action, which makes more sense.) These three meridians must not deviate from each other; when pulsing, they should not float excessively; this is called One Yang. (When the Qi of the three meridians arrives, beating against the fingers without difference in weight or lightness, it can truly be said to be One Yang Qi, without the differentiated functions of the Three Yang. Note: Kai, He, and Shu are the wondrous functions of Yin and Yang, the reason for the separation and union of the Three Yin and Three Yang. If movement is improper, disease arises here.)
The Emperor said: I wish to hear about the Three Yin. Qibo said: The exterior is Yang, the interior is Yin; therefore, the middle is Yin. (Note: The annotation claiming Three Yang is exterior separation/union and Three Yin is interior separation/union is too forced. This is likely a transitional phrase moving from Yang to Yin, not necessarily requiring discussion of separation/union. The middle is the interior of the exterior; since the interior is Yin, the middle is also Yin.) The Chong Mai is below, named Taiyin. (The Chong Mai is below the Spleen, hence stated.) The Taiyin Meridian originates at Yinbai (SP1), named Yin within Yin. (Yinbai is an acupoint at the tip of the big toe. Because Taiyin resides in Yin, it is called Yin within Yin.) Posterior to Taiyin is named Shaoyin. (Order of Zang positions and meridians. Taiyin is Spleen; Shaoyin is Kidney. Below and slightly posterior to the Spleen is the position of the Kidney.) The Shaoyin Meridian originates at Yongquan (KI1), named Lesser Yin within Yin. (Yongquan is an acupoint in the depression of the sole.) Anterior to Shaoyin is named Jueyin. (Shaoyin is Kidney; Jueyin is Liver. Anterior and slightly superior to the Kidney is the position of the Liver.) The Jueyin Meridian originates at Dazhun (LR1), is the Terminal Yang of Yin, and is named Terminal Yin of Yin. (Dazhun is an acupoint in the hair tuft at the tip of the big toe. Jue means end. Yin Qi ends here, hence called Terminal Yin. Note: Terminal Yang means Yang ends here; Terminal Yin means Yin reaches its extreme here. Because Yang terminates, Yin terminates.) Therefore, regarding the separation and union of the Three Yin: Taiyin is Kai (Open), Jueyin is He (Close), and Shaoyin is Shu (Pivot). These three meridians must not deviate from each other; when pulsing, they should not sink excessively; this is called One Yin. ("Sink" refers to distinct manifestation; Yang floating is similar. If meridian Qi arrives without difference in floating or sinking, it can all be called One Yin Qi, no longer having the differentiated functions of the Three Yin.)
Yin and Yang Qi flow back and forth, accumulating and transmitting to complete one cycle. Qi is internal, Form is external, and they mutually accomplish each other. (Flowing back and forth refers to the reciprocation of Qi; Accumulation refers to the gathering of pulse movements; Transmission refers to the circulation of Yin and Yang Qi. Pulse Qi flows back and forth, moving ceaselessly. Accumulating its movement, Blood and Qi circulate, completing one cycle around the body in the time equivalent to two cun of water dripping. Hence it is called accumulation and transmission as one cycle. However, Ying (Nutritive) and Wei (Defensive) Qi, distributed via respiration, flow throughout the form and exterior, repelling empty pathogens, managing interior and exterior, mutually establishing each other. Hence it is said that Qi internally and Form externally mutually accomplish each other. A variant text reads "Chongchong". Note: The *I Ching* says "Chongchong wang lai" (flowing back and forth), which is correct.)