马云。阴阳者。阴经阳经也。其义论离合之数。故名篇。此与灵枢根结篇。相为表里。
其要一也 吴云。其要则本于一阴一阳也。张云。一。即理而已。志云。寒暑往来。阴阳出入。总
归于太极一气之所生。简按吴注为得矣。
万物方生 方。今也。诗秦风。方何为期。郑笺。方今以何时为还期也。
命曰阴中之阳 吴云。言天地生物之初。阴阳之判如此。简按此节。举阴中之阴。阴中之阳者。即
为次节论人身中有阴中之阴。阴中之阳之起本。
阳予之正 吴云。予。与同。简按予。王读为施。意正同。志云。予。我也。可谓强解矣。
天地四塞 张云。四塞者。阴阳痞隔。不相通也。
亦数之可数 吴云。数。上如字。下上声。张同。简按马云。俱上声。恐非是。张云。凡如上文者。
皆天地阴阳之变也。其在于人。则亦有阴中之阳。阳中之阴。上下表里。气数皆然。知其数则无不可数矣。数。推测也。
三阴三阳之离合 张云。分而言之。谓之离。阴阳各有其经也。并而言之。谓之合。表里同归一气也。
圣人南面而立 张云。云圣人者。崇人道之大宗也。南面而立者。正阴阳之向背也。简按易说卦。
圣人南面而听天
下。向明而治。礼郊特牲。君之南乡。答阳之义也。
后曰太冲 张云。人身前后经脉。任脉。循腹里。至咽喉。上颐。循面入目。冲脉。循背里。出颃颡。
其输上在于大杼。分言之。则任行乎前。而会于阳明。冲行于后。而为十二经脉之海。（出于动输篇。海论。
痿论。又逆顺肥瘦云。冲脉者五脏六腑之海也。）故前曰广明。后曰太冲。合言之。则任冲名位虽异。而同出一
原。通乎表里。此腹背阴阳之离合也。
结于命门 张云。下者为根。上者为结。志云。按灵枢根结篇曰。太阳根于至阴。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。太阴根于隐白。结于太仓。少阴根
于涌泉。结于廉泉。厥阴根于大敦。结于玉英。简按此经余经。不言结。故志详注之。
名曰阴中之阳 张云。此以太阳。而合于少阴。故为阴中之阳。然离则阴阳各其经。合则表里同其气。
是为水藏。阴阳之离合也。下仿此。
中身而上名曰广明 吴云。言所谓前曰广明者。指中身而上言之。中身而下则非也。
厥阴之表名曰少阳 志云。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。
名曰阴中之少阳 张云。所谓少者。以厥阴气尽。阴尽而阳始。故曰少阳。
太阳为开阳明为阖少阳为枢 张云。此总三阳为言也。太阳为开。谓阳气发于外。为三阳之表也。阳
明为阖。谓阳
气在于内。为三阳之里也。少阳为枢。谓阳气在表里之间。可出可入。如枢机也。然开阖枢者。有上下中之分。
亦如上文出地未出地之义。而合乎天地之气也。志云。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。
抟而勿浮 宋本。抟。作搏。简按王注。搏击于手。当从宋本。史仓公传。三阴俱搏者如法。不俱搏
者。决在急期。义与此同。高云。抟。音团。聚凝一而弗浮。志云。抟者。园也。高。勿。作弗。并误。
中为阴 吴云。中。腹中也。腹中为脾。冲脉在脾之下。高云。由外阳内阴之义。而推论之。然则中
为阴。中亦内也。太阴坤土在内。而居中也。简按马云。人身之中半。非也。
阴之绝阳名曰阴之绝阴 马云。乃阴经中之绝阳。绝阳者。纯阴也。名曰阴之绝阴。绝阴者。尽阴也。
简按灵系日月篇云。两阴交尽。故曰厥阴。厥。通作蹶。汉食货志。天下财产。何得不蹶。师古注。蹶。尽竭
也。（史记仓公传。厥阴。作蹶阴。）又晏子春秋云。阴冰厥阳。冰浓五寸。并为王注之左证矣。徐删阴之绝
阳四字。似是。○张云。本篇所言。惟足经阴阳。而不及手经者。何也。观上文云。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。名曰阴中之阳。盖言万物之气。皆自地而升也。而人之腰以上
为天。腰以下为地。言足则通身上下经气皆尽。而手在其中矣。故不必言手也。然足为阴。故于三阳也。言阴
中之阳。于三阴也。言阴中之阴。然则手经亦有离合。其在阳经。当为阳中之阳。其在阴经。当为阳中之阴。
可类推矣。
HT HT 熊。音中。高云。HT 。冲同。盖本于新校正别本。简按HT 。字书并引本经。不释其义。篇海
云。音中。字汇补
云。一本作冲冲。非。以HT 音冲也。王注为往来之义。必有所据。通雅云。忡忡。犹冲冲也。古素问作HT HT
。
忡仲。忧貌。出诗召南。冲冲。行也。出广雅。义不相涉。盖根据音而漫解者。
马云说：阴阳，指的是阴经和阳经。这篇论述了它们离合的数量关系，所以命名为《阴阳离合论》。这与《灵枢·根结篇》互为表里。
其要一也：吴崑说：其要点在于本于一阴一阳。张景岳说：“一”，就是理而已。马莳说：寒暑往来，阴阳出入，总归于太极一气所生。简按：吴崑的注解比较恰当。
万物方生：方，意为“现在”。《诗经·秦风》中说：“方何为期？”郑玄笺注：“方今以何时为还期也。”
命曰阴中之阳：吴崑说：这是说天地生物之初，阴阳的判别如此。简按：这一节列举了阴中之阴、阴中之阳，即为下一节论述人体中有阴中之阴、阴中之阳的起源。
阳予之正：吴崑说：予，与“与”同义。简按：予，王冰读作“施”，意思相同。马莳说：予，是我。这可以说是牵强附会了。
天地四塞：张景岳说：四塞，是指阴阳痞隔，不相通。
亦数之可数：吴崑说：第一个“数”字读上声（shù），第二个“数”字读去声（shuò）。张景岳观点相同。简按：马云认为都读上声，恐怕不对。张景岳说：凡是像上文所说的，都是天地阴阳的变化。在人身中，也有阴中之阳、阳中之阴，上下表里，气数都是这样。知道它的数，就没有不可数的了。“数”，是推测的意思。
三阴三阳之离合：张景岳说：分开来说，叫做“离”，因为阴阳各有其经脉。合并来说，叫做“合”，因为表里同归一气。
圣人南面而立：张景岳说：称圣人，是推崇人道的大宗。南面而立，是为了端正阴阳的向背。简按：《易传·说卦》说：“圣人南面而听天下，向明而治。”《礼记·郊特牲》说：“君之南乡，答阳之义也。”
后曰太冲：张景岳说：人身前后的经脉，任脉，循行于腹里，至咽喉，上颐，循面入目；冲脉，循行于背里，出颃颡，其输穴在上部的大杼。分开来说，则任脉行于前，会合于阳明；冲脉行于后，作为十二经脉的海。（出自《动输篇》、《海论》、《痿论》，又《逆顺肥瘦篇》说：“冲脉者，五脏六腑之海也。”）所以前面称为广明，后面称为太冲。合并来说，则任脉和冲脉名称位置虽异，但同出一源，通达表里。这就是腹背阴阳的离合。
结于命门：张景岳说：下者为根，上者为结。马莳说：按《灵枢·根结篇》说：太阳经根于至阴，结于命门，命门就是眼睛。阳明经结于颡大，颡大就是钳耳。少阳经结于葱笼，葱笼就是耳中。太阴经根于隐白，结于太仓。少阴经根于涌泉，结于廉泉。厥阴经根于大敦，结于玉英。简按：其他经脉不说“结”，所以马莳详细注释了它。
名曰阴中之阳：张景岳说：这里将太阳经与少阴经相合，所以称为阴中之阳。然而分离时阴阳各属其经，合并时表里同其气。这是水脏（肾）的阴阳离合。下文仿照此例。
中身而上名曰广明：吴崑说：所谓“前曰广明”，是指从中身以上而言。中身以下就不是了。
厥阴之表名曰少阳：马莳说：太阳之气在上，所以说少阴之上，两阳合明，称为阳明。在两阳之间，居守中土，所以说太阴之前。厥阴处于阴的极致，阴极于里，则生出向外出的阳，所以称为厥阴之表。大概以前为阳，上为阳，表为阳。称为上、前、表的，是说三阳之气。
名曰阴中之少阳：张景岳说：所谓的“少”，是因为厥阴气尽，阴尽而阳始生，所以称为少阳。
太阳为开，阳明为阖，少阳为枢：张景岳说：这是总括三阳而言。太阳为开，是说阳气发于外，是三阳的表。阳明为阖，是说阳气在于内，是三阳的里。少阳为枢，是说阳气在表里之间，可出可入，如同枢纽。然而开、阖、枢，有上、下、中的区分，也像上文“出地”、“未出地”的意义，合乎天地之气。马莳说：开、阖，就像门的扉板；枢，就是扉板的转轴。没有枢就不能开阖，没有开阖就不能转动枢。所以这三条经脉，不能相互缺失。
抟而勿浮：宋本作“搏”。简按：王冰注解说“搏击于手”，应当依从宋本。《史记·仓公传》说：“三阴俱搏者如法，不俱搏者，决在急期。”意义与此相同。高世栻说：“抟”，音团，聚凝一体而不浮。马莳说：“抟”即圆。高世栻将“勿”作“弗”，都错了。
中为阴：吴崑说：中，指腹中。腹中为脾，冲脉在脾之下。高世栻说：由外阳内阴的意义推论而来。那么中为阴，中也就是内。太阴坤土在内，居于中。简按：马云说人身之中半，是不对的。
阴之绝阳名曰阴之绝阴：马云说：这是阴经中的绝阳。绝阳者，纯阴也。名为阴之绝阴。绝阴者，尽阴也。简按：《灵枢·系日月篇》说：“两阴交尽，故曰厥阴。”厥，通作蹶。《汉书·食货志》说：“天下财产，何得不蹶？”颜师古注：“蹶，尽竭也。”（《史记·仓公传》中，厥阴写作蹶阴。）又《晏子春秋》说：“阴冰厥阳，冰浓五寸。”这都是王冰注脚的佐证。徐氏删去了“阴之绝阳”四字，似乎合理。○张景岳说：本篇所言，只涉及足经的阴阳，而未提及手经，为什么呢？看上文说：“天覆地载，万物方生。未出地者，命曰阴处，名曰阴中之阴。”那么出地者，名为阴中之阳。这是说万物的气，都是从地上升起的。而人的腰以上为天，腰以下为地。言及足经，则通身上下经气都已涵盖，手经就在其中了。所以不必单独言手经。然而足为阴，所以在三阳中，言阴中之阳；在三阴中，言阴中之阴。那么手经也有离合，其在阳经，应当为阳中之阳；其在阴经，应当为阳中之阴，可以类推。
HT HT：熊，音中。高世栻说：HT，同冲。大概基于新校正别本。简按：HT，字书并引本经，不解释其义。《篇海》说：音中。《字汇补》说：一本作冲冲，非。以HT音冲。王冰注为往来之义，必有所据。《通雅》说：忡忡，犹冲冲也。古《素问》作HT HT。忡仲，忧貌，出自《诗经·召南》。冲冲，行也，出自《广雅》。意义不相涉，大概是根据音韵而随意解释的。
Ma Yun states: Yin and Yang refer to the Yin meridians and Yang meridians. This chapter discusses the numerical relationships of their separation (Li) and union (He), hence the title "Treatise on the Separation and Union of Yin and Yang." It stands in a complementary relationship with the *Roots and Conclusions* chapter of the *Ling Shu*.
The Essence is One: Wu Kun explains that the essence lies in the unity of one Yin and one Yang. Zhang Jingyue states that "One" refers to the Principle (Li). Ma Shi adds that the alternation of cold and heat, and the emergence and withdrawal of Yin and Yang, all return to the generation of Taiji Qi. Upon review, Wu Kun's annotation is appropriate.
All Things Begin to Grow: "Fang" means "now." In the *Book of Songs*, *Qin Feng*, it says, "When shall we meet?" Zheng Xuan's commentary interprets this as asking when the current time will be the date of return.
Named Yin Within Yang: Wu Kun explains that this describes the initial differentiation of Yin and Yang at the beginning of Heaven and Earth generating life. Upon review, this section cites Yin within Yin and Yin within Yang, serving as the basis for the next section which discusses these concepts within the human body.
Yang Bestows Its Righteousness: Wu Kun notes that "Yu" is synonymous with "give." Upon review, Wang Bing reads "Yu" as "to bestow," which aligns in meaning. Ma Shi interprets "Yu" as "I," which seems forced.
Heaven and Earth Are Blocked in Four Directions: Zhang Jingyue explains that "Si Sai" refers to the blockage of Yin and Yang, preventing mutual communication.
Also Numerically Countable: Wu Kun states that the first "Shu" is read as a noun (count/number), and the second as a verb (to count/predict). Zhang Jingyue agrees. Upon review, Ma Yun suggests both are nouns, which is likely incorrect. Zhang Jingyue clarifies that just as above, these are variations of Heaven and Earth's Yin and Yang. In humans, there are also Yin within Yang and Yang within Yin; the Qi numbers of upper/lower and interior/exterior are consistent. Knowing these numbers makes everything countable. Here, "Shu" implies prediction or estimation.
The Separation and Union of Three Yin and Three Yang: Zhang Jingyue explains that speaking separately is called "Separation" (Li), as Yin and Yang have their respective meridians. Speaking jointly is called "Union" (He), as interior and exterior share the same Qi.
The Sage Faces South: Zhang Jingyue states that referring to the "Sage" honors the great principle of human affairs. Facing south establishes the correct orientation of Yin and Yang. Upon review, the *Commentary on the Changes* states, "The Sage faces south to govern the world, turning towards brightness to rule." The *Book of Rites* notes, "The ruler facing south responds to the meaning of Yang."
Behind is Called Taichong: Zhang Jingyue explains that regarding the meridians of the front and back of the body: The Ren Mai (Conception Vessel) travels through the abdomen to the throat, up to the chin, along the face into the eyes. The Chong Mai (Penetrating Vessel) travels through the back, emerges at the pharynx, and its transport point is at Dazhu (BL11). Separately, Ren operates anteriorly and converges with Yangming; Chong operates posteriorly and serves as the Sea of the Twelve Meridians (as cited in *Dong Shu*, *Hai Lun*, *Wei Lun*, and *Ni Shun Fei Shou*). Thus, the front is called Guangming, and the back is called Taichong. Jointly, although Ren and Chong have different names and locations, they originate from the same source and connect interior and exterior. This constitutes the separation and union of the anterior-posterior Yin and Yang.
Knots at Mingmen: Zhang Jingyue states that the lower part is the root, and the upper part is the knot. Ma Shi cites the *Ling Shu · Roots and Conclusions*: Taiyang roots at Zhiyin (BL67) and knots at Mingmen, where Mingmen refers to the eyes. Yangming knots at Sangda (the area near the ear). Shaoyang knots at Conglong (inside the ear). Taiyin roots at Yinbai (SP1) and knots at Tacang (the stomach). Shaoyin roots at Yongquan (KI1) and knots at Lianquan (CV23). Jueyin roots at Dadun (LR1) and knots at Yuying. Upon review, other meridians do not mention "knots," so Ma Shi provides detailed annotations.
Named Yin Within Yang: Zhang Jingyue explains that here, Taiyang is combined with Shaoyin, thus named Yin within Yang. However, when separated, Yin and Yang belong to their respective meridians; when united, interior and exterior share the same Qi. This represents the Yin-Yang separation and union of the Water Organ (Kidney). The following sections follow this pattern.
From the Middle Body Upward is Called Guangming: Wu Kun explains that "Front is called Guangming" refers specifically to the region from the middle body upward, excluding the lower body.
The Exterior of Jueyin is Named Shaoyang: Ma Shi explains that Taiyang Qi is superior, hence above Shaoyin, two Yangs combine to form Brightness, called Yangming. Located between the two Yangs and occupying the central earth, it is said that before Taiyin... [Note: The text logic here is complex, summarizing:] Jueyin is at the extreme of Yin. When Yin reaches its limit internally, Yang begins to emerge outwardly. Thus, it is called the exterior of Jueyin. Generally, front, top, and exterior are associated with Yang, representing the Qi of the Three Yangs.
Named Yin Within Little Yang: Zhang Jingyue explains that "Little" (Shao) indicates that Jueyin Qi is exhausted; as Yin exhausts, Yang begins. Hence, it is called Shaoyang.
Taiyang is the Opening, Yangming is the Closing, Shaoyang is the Pivot: Zhang Jingyue summarizes the Three Yangs. Taiyang as Opening means Yang Qi emanates outward, serving as the exterior of the Three Yangs. Yangming as Closing means Yang Qi resides inward, serving as the interior of the Three Yangs. Shaoyang as Pivot means Yang Qi is between exterior and interior, capable of exiting and entering, like a pivot. These functions (Opening, Closing, Pivot) correspond to upper, lower, and middle distinctions, aligning with the meanings of "emerging from the earth" and "not yet emerging," harmonizing with Heaven and Earth's Qi. Ma Shi adds that Opening and Closing are like door leaves, while the Pivot is the hinge. Without the pivot, doors cannot open or close; without opening and closing, the pivot has no function. Thus, these three meridians must not fail each other.
Condense and Do Not Float: The Song edition writes "Bo" (strike/fight). Upon review, Wang Bing's note "fighting in the hand" supports the Song edition. The *Records of the Historian · Canghai Gong* states, "If all three Yin pulses fight, it follows the method; if they do not fight together, the outcome is decided urgently." The meaning is similar. Gao Shixi says "Tuan" sounds like "Tuan," meaning condensed and unified, not floating. Ma Shi equates "Tuan" with round. Gao Shixi's reading of "Wu" as "Fu" is erroneous.
Middle is Yin: Wu Kun states that "Zhong" refers to the abdomen. The abdomen corresponds to the Spleen, and the Chong Mai is below the Spleen. Gao Shixi deduces from the principle of external Yang and internal Yin that "Middle is Yin" implies "Middle is Interior." Taiyin Kun Earth is interior and central. Upon review, Ma Yun's interpretation of "middle half of the body" is incorrect.
Yin's Extinction of Yang is Named Yin's Extinction of Yin: Ma Yun explains that this refers to the extinction of Yang within the Yin meridians. Extinction of Yang means pure Yin. Named Yin's extinction of Yin, meaning the exhaustion of Yin. Upon review, the *Ling Shu · Tying Heaven and Earth to the Sun and Moon* states, "When two Yins intersect and end, it is called Jueyin." "Jue" is interchangeable with "Jue" (exhausted). *Han Shu · Food and Money* asks, "How can the wealth of the world not be exhausted?" Yan Shigu notes, "Jue means exhausted." (*Shiji · Canghai Gong* writes Jueyin as Jueyin.) Also, *Yanzi Chunqiu* mentions, "Yin ice freezes Yang, ice thickens five inches." These support Wang Bing's notes. Xu deleted the four characters "Yin's extinction of Yang," which seems reasonable. ○ Zhang Jingyue asks why the chapter only discusses foot meridians and not hand meridians. Referring to the earlier text about things emerging from the earth, he explains that human waist-up is Heaven, waist-down is Earth. Discussing foot meridians covers the entire body's Qi, including the hand meridians implicitly. Therefore, hand meridians need not be explicitly stated. However, since feet are Yin, in the Three Yangs, we speak of Yin within Yang; in the Three Yins, Yin within Yin. By analogy, hand meridians also have separation and union: Yang meridians would be Yang within Yang, and Yin meridians would be Yang within Yin.
Chong Chong: Pronounced "Zhong." Gao Shixi states "Chong" is the same as "Chong," based on the New Correction's alternate version. Upon review, dictionaries cite this character from the classic without explaining its meaning. *Pian Hai* says it sounds like "Zhong." *Zihui Bu* says another version writes "Chong Chong," which is incorrect. It should sound like "Chong." Wang Bing's note of "coming and going" must have a basis. *Tong Ya* states "Chongchong" is similar to "Chongchong." Ancient *Su Wen* wrote "Chong Chong." "Chongzhong" means sorrowful appearance, from *Shijing · Zhao Nan*. "Chongchong" means walking, from *Guangya*. The meanings are unrelated; this was likely a loose explanation based on phonetics.