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。积阳为天。积阴为地。天地合气。命之曰人。故身半以上。
天气主之。身半以下。地气主之。日以应火。月以应水。人秉先天之水火而成此形。故在上者为阳
以应日。在下者为阴以应月。十日应天之十干。十二月应地之十二支。是以足之十二经脉。以应十
二月。手之十指。以应十日。人秉天地水火而生。故与天地参也。
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。
岁半以上为阳。而主少阳太阳。岁半以下为阴。而主少阴太阴。犹两仪之分四象也。两阳合明。
故曰阳明。两阴交尽。故曰厥阴。此四象而生太少中之三阳三阴也。男生于寅。故始于正月之少阳。
女生于申。故始于七
月之少阴。阳从左。故左而右。阴从右。故右而左。按、六气主岁。初之气厥阴风木。二之气少
阴君火。三之气少阳相火。四之气太阴湿土。五之气阳明燥金。终之气太阳寒水。而四时调神论。
又以少阳主春。太阳主夏。太阴主秋。少阴主冬。脉解篇曰。正月太阳寅。寅太阳也。厥阴者辰也。
阳明者午也。少阳者申也。少阴者戌也。太阴者子也。而本篇又以寅未主少阳。卯午主太阳。辰巳
主阳明。申丑主少阴。酉子主太阴。戌亥主厥阴。经脉别论以肝木主春。心火主夏。脾土主长夏。肺
金主秋。肾水主冬。木火土金水。此后天之五行也。而诊要经终篇。又曰正月二月。人气在肝。三月
四月。人气在脾。天元纪论。子午属少阴。丑未属太阴。寅申属少阳。卯酉属阳明。辰戌属太阳。
巳亥属厥阴。而脏腑配合支干。又以子甲属少阳胆。丑乙属厥阴肝。寅辛属太阴肺。卯庚属阳明大
肠。辰戊属阳明胃。巳己属太阴脾。午丙属太阳小肠。未丁属少阴心。申壬属太阳膀胱。酉癸属
少阴肾。戌属包络相火。亥属三焦相火。禁服篇以人迎应春夏。一盛在少阳。二盛在太阳。三盛在
阳明。气口应秋冬。一盛在厥阴。二盛在少阴。三盛在太阴。而阴阳别论。又以少阳为一阳。阳明
为二阳。太阳为三阳。阴阳之变化无穷。故曰阴阳者。有名而无形。数之可十。推之可百。数之可
千。推之可万。
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。
太阳主日。少阳主火。故两火并合。是为阳明。阳明者。离明之象也。明两作离。故两火并合。
两阳合阳。是为阳明。手少阴君火主日。手太阴肺金主天。故应手之十指。此阳中有阴也。朱济公
曰。按河图洛书。五位中央
而主阳。五行之中。木火为阳。金水为阴。故甲乙丙丁戊己为阳中之阳。庚辛壬癸为阳中之阴。
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。
此论手足之阴阳。而阴中有阳。阳中有阴也。上节论太少之阴阳。分于左右。此论太少之阴阳。
位于上下。盖阴阳气交于六合之内者也。腰以上者为阳。腰以下者为阴。此阴阳之定位。手经有阴。
足经有阳。乃上下之气交。
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。
心属火而应日。故为阳中之太阳。肺居高而属金。故为阳中之少阴。肝居下而属木。故为阴中
之少阳。肾居下而属水。故为阴中之太阴。脾位中央而主坤土。故为阴中之至阴。五脏为阴。而阴
中有阳也。
黄帝曰。以治奈何。岐伯曰。正月二月三月。人气在左。无刺左足之阳。四月五月六月。人气在右。
无刺右足之阳。七月八月九月。人气在右。无刺右足之阴。十月十一月十二月。人气在左。无刺左
足之阴。
阳气从左而右。故正二三月。人气在左。四五六月。人气在右。阴气从右而左。故七八九月。人气
在右。十月十一十二月。人气在左。圣人春夏养阳。秋冬养阴。以从其根。故无刺其气之所在。盖
针刺所以取气故也。朱济公曰。阴阳二气。皆从足而生。自下而上。故只言足而不言手。盖以从
其根也。
黄帝曰。五行以东方为甲乙木。主春。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。
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。推之可
百。数之可千。推之可万。此之谓也。
经云。东方生风。风生木。木生酸。酸生肝。又曰。东方青色。入通于肝。此天地之五方五时五
行五色。以应人之五脏。非天地之阴阳也。天地之阴阳者。十干在上。地支在下。天之十干。化生地之
五行。以应人之五脏。地之十二支。上呈天之六气。以应人之十二经脉。是以阴中有阳。阳中有阴。天地
定位。上下气交。非四时五行之以次行也。且夫阴阳者。有名而无形。数之可十可百。推之可万可千。
阴阳变化之无穷也。朱济公曰。有名无形者。以无形而合有形也。
黄帝说：我听说天属于阳，地属于阴；日属于阳，月属于阴。这些如何对应到人体呢？
岐伯回答说：腰部以上相当于天，腰部以下相当于地。所以天为阳，地为阴。因此，足部的十二经脉（运行于下肢的十二条主要经络）对应一年中的十二个月份。月亮生于水，所以在下部的属阴。手部的十个手指，对应十天干（甲、乙、丙、丁、戊、己、庚、辛、壬、癸）。日主火，所以在上部的属阳。积聚的阳气形成天，积聚的阴气形成地。天地之气相合，就形成了人。所以身体上半部由天气主导，身体下半部由地气主导。日对应火，月对应水。人禀受先天的水火之气而构成这个形体，所以上部属阳以应日，下部属阴以应月。十日对应天的十干，十二月对应地的十二地支。因此，足部的十二经脉对应十二月，手部的十个手指对应十日。人禀受天地水火之气而生，所以与天地并列为三才。
黄帝问：这种对应关系在脉象上如何体现？
岐伯回答说：寅月是正月，此时生发之阳气初起，对应左足的少阳经（足少阳胆经）。未月是六月，对应右足的少阳经。卯月是二月，对应左足的太阳经（足太阳膀胱经）。午月是五月，对应右足的太阳经。辰月是三月，对应左足的阳明经（足阳明胃经）。巳月是四月，对应右足的阳明经。这两股阳气结合于前，所以称为阳明。申月是七月，此时生发之阴气初起，对应右足的少阴经（足少阴肾经）。丑月是十二月，对应左足的少阴经。酉月是八月，对应右足的太阴经（足太阴脾经）。子月是十一月，对应左足的太阴经。戌月是九月，对应右足的厥阴经（足厥阴肝经）。亥月是十月，对应左足的厥阴经。这两股阴气交尽，所以称为厥阴。
岁半以上为阳，由少阳和太阳主导；岁半以下为阴，由少阴和太阴主导。这就像两仪分化出四象一样。两阳合并显明，所以叫阳明；两阴交尽，所以叫厥阴。由此四象又生出少、太、中之三阳和三阴。男子生于寅月，所以从正月的少阳开始；女子生于申月，所以从七月的少阴开始。阳气从左行向右，所以左侧对应右侧的气机变化；阴气从右行向左，所以右侧对应左侧的气机变化。
按注：六气主岁，初之气为厥阴风木，二之气为少阴君火，三之气为少阳相火，四之气为太阴湿土，五之气为阳明燥金，终之气为太阳寒水。而在《四时调神大论》中，又以少阳主春，太阳主夏，太阴主秋，少阴主冬。《脉解篇》说：正月对应太阳寅位，寅即太阳。厥阴对应辰位，阳明对应午位，少阳对应申位，少阴对应戌位，太阴对应子位。而本篇又以寅、未月主少阳，卯、午月主太阳，辰、巳月主阳明，申、丑月主少阴，酉、子月主太阴，戌、亥月主厥阴。《经脉别论》以肝木主春，心火主夏，脾土主长夏，肺金主秋，肾水主冬。木、火、土、金、水，这是后天的五行。而在《诊要经终篇》中又说：正月二月，人气在肝；三月四月，人气在脾。《天元纪大论》说：子午年属少阴，丑未年属太阴，寅申年属少阳，卯酉年属阳明，辰戌年属太阳，巳亥年属厥阴。而在脏腑配合天干地支方面，又以子、甲属少阳胆，丑、乙属厥阴肝，寅、辛属太阴肺，卯、庚属阳明大肠，辰、戊属阳明胃，巳、己属太阴脾，午、丙属太阳小肠，未、丁属少阴心，申、壬属太阳膀胱，酉、癸属少阴肾，戌属心包络相火，亥属三焦相火。《禁服篇》以人迎脉应春夏，一盛在少阳，二盛在太阳，三盛在阳明；气口脉应秋冬，一盛在厥阴，二盛在少阴，三盛在太阴。而《阴阳别论》又以少阳为一阳，阳明为二阳，太阳为三阳。阴阳的变化无穷无尽，所以说阴阳是有名而无形的，数之可至十，推之可至百，数之可至千，推之可至万。
甲天干主左手之少阳，己天干主右手之少阳；乙天干主左手之太阳，戊天干主右手之太阳；丙天干主左手之阳明，丁天干主右手之阳明。这两股火气合并，所以称为阳明。庚天干主右手之少阴，癸天干主左手之少阴；辛天干主右手之太阴，壬天干主左手之太阴。
太阳主日，少阳主火，所以两火合并，即为阳明。阳明是离卦光明的象征。“明”字由两个“日”组成，故称两火并合。两阳合并为阳，这就是阳明。手少阴君火主日，手太阴肺金主天，所以应手部的十个手指。这是阳中有阴。朱济公说：按河图洛书，五位中央主阳。五行之中，木火为阳，金水为阴。所以甲、乙、丙、丁、戊、己为阳中之阳；庚、辛、壬、癸为阳中之阴。因此，足部的阳经，是阴中之少阳；足部的阴经，是阴中之太阴；手部的阳经，是阳中之太阳；手部的阴经，是阳中之少阴。腰部以上为阳，腰部以下为阴。
这一段论述手足的阴阳，以及阴中有阳、阳中有阴的道理。上一节论述少、太阴阳分左右，本节论述少、太阴阳分上下。这是因为阴阳之气交汇于六合之内。腰以上为阳，腰以下为阴，这是阴阳的定位。手经有阴，足经有阳，这是上下之气的交汇。
至于五脏，心是阳中之太阳，肺是阳中之少阴，肝是阴中之少阳，脾是阴中之至阴，肾是阴中之太阴。
心属火而应日，所以是阳中之太阳。肺居高位而属金，所以是阳中之少阴。肝居低位而属木，所以是阴中之少阳。肾居低位而属水，所以是阴中之太阴。脾位居中而主坤土，所以是阴中之至阴。五脏总体属阴，但阴中有阳。
黄帝问：如何据此进行治疗？
岐伯回答说：正月、二月、三月，人气在左侧，不要针刺左足的阳经。四月、五月、六月，人气在右侧，不要针刺右足的阳经。七月、八月、九月，人气在右侧，不要针刺右足的阴经。十月、十一月、十二月，人气在左侧，不要针刺左足的阴经。
阳气从左向右运行，所以正、二、三月人气在左；四、五、六月人气在右。阴气从右向左运行，所以七、八、九月人气在右；十、十一、十二月人气在左。圣人在春夏保养阳气，在秋冬保养阴气，以顺应其根本。所以不针刺气所在的地方。因为针刺是为了取气。朱济公说：阴阳二气都从足部产生，自下而上，所以只谈足而不谈手，这是为了顺应其根本。
黄帝问：五行中以东方为甲乙木，主春季，春为青色，主肝脏，肝是足厥阴经。现在却说甲天干对应左手之少阳，这与数理不合，为什么呢？
岐伯回答说：这是天地之间的阴阳，不是四季五行依次运行的规律。况且阴阳是有名而无形的，所以数之可至十，推之可至百，数之可至千，推之可至万。说的就是这个道理。
经文说：东方生风，风生木，木生酸，酸生肝。又说：东方青色，内通于肝。这是天地的五方、五时、五行、五色，来对应人的五脏，这不是天地的大阴阳。天地的大阴阳，是天干在上，地支在下。天的十干化生地之五行，以应人的五脏；地的十二地支上呈天之六气，以应人的十二经脉。所以阴中有阳，阳中有阴。天地定位，上下气交，并非四季五行依次运行。况且阴阳是有名而无形的，数之可十可百，推之可万可千，这就是阴阳变化的无穷无尽。朱济公说：所谓有名无形，是以无形来契合有形。
Huangdi said: 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 upper part of the waist corresponds to Heaven, and the lower part corresponds to Earth. Thus, Heaven is Yang and Earth is Yin. Therefore, the twelve meridians of the feet (Twelve Meridians of the Lower Limbs) correspond to the twelve months of the year. The Moon is born from Water, so what is below belongs to Yin. The ten fingers of the hands correspond to the Ten Heavenly Stems (Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui). The Sun governs Fire, so what is above belongs to Yang. Accumulated Yang forms Heaven, and accumulated Yin forms Earth. When Qi of Heaven and Earth combines, it is called a human being. Thus, the upper half of the body is governed by the Qi of Heaven, and the lower half by the Qi of Earth. The Sun corresponds to Fire, and the Moon to Water. Humans inherit the primordial Water and Fire to form this physical structure; therefore, the upper part is Yang corresponding to the Sun, and the lower part is Yin corresponding to the Moon. The ten days correspond to the Ten Heavenly Stems of Heaven, and the twelve months correspond to the Twelve Earthly Branches of Earth. Hence, the twelve meridians of the feet correspond to the twelve months, and the ten fingers of the hands correspond to the ten days. Humans are born inheriting the Water and Fire of Heaven and Earth, thus standing as one of the Three Powers alongside Heaven and Earth.
Huangdi asked: How is this correspondence manifested in the pulse?
Qibo replied: The month of Yin (Zi) is the first month, when the generating Yang Qi first arises, corresponding to the Shaoyang meridian of the left foot (Foot-Shaoyang Gallbladder Meridian). The month of Wei is the sixth month, corresponding to the Shaoyang meridian of the right foot. The month of Mao is the second month, corresponding to the Taiyang meridian of the left foot (Foot-Taiyang Bladder Meridian). The month of Wu is the fifth month, corresponding to the Taiyang meridian of the right foot. The month of Chen is the third month, corresponding to the Yangming meridian of the left foot (Foot-Yangming Stomach Meridian). The month of Si is the fourth month, corresponding to the Yangming meridian of the right foot. These two Yang energies combine anteriorly, hence it is called Yangming. The month of Shen is the seventh month, when the generating Yin Qi first arises, corresponding to the Shaoyin meridian of the right foot (Foot-Shaoyin Kidney Meridian). The month of Chou is the twelfth month, corresponding to the Shaoyin meridian of the left foot. The month of You is the eighth month, corresponding to the Taiyin meridian of the right foot (Foot-Taiyin Spleen Meridian). The month of Zi is the eleventh month, corresponding to the Taiyin meridian of the left foot. The month of Xu is the ninth month, corresponding to the Jueyin meridian of the right foot (Foot-Jueyin Liver Meridian). The month of Hai is the tenth month, corresponding to the Jueyin meridian of the left foot. These two Yin energies intersect and exhaust, hence it is called Jueyin.
The first half of the year is Yang, governed by Shaoyang and Taiyang; the second half is Yin, governed by Shaoyin and Taiyin. This is like the differentiation of the Two Modes into the Four Images. Two Yangs combined manifest brightness, hence called Yangming; two Yins intersect and exhaust, hence called Jueyin. From these four images arise the three Yangs and three Yins of Shaoyang, Taiyang, and Zhongyang/Shaoyin/Taiyin/Jueyin distinctions. Males are born in the Yin month, starting from the Shaoyang of the first month; females are born in the Shen month, starting from the Shaoyin of the seventh month. Yang moves from left to right, so the left corresponds to the right's qi dynamics; Yin moves from right to left, so the right corresponds to the left's qi dynamics.
Note: The Six Qi govern the years. The First Qi is Jueyin Wind-Wood, the Second Qi is Shaoyin Sovereign-Fire, the Third Qi is Shaoyang Minister-Fire, the Fourth Qi is Taiyin Damp-Earth, the Fifth Qi is Yangming Dry-Metal, and the Final Qi is Taiyang Cold-Water. However, in the *Si Shi Tiao Shen Da Lun* (Great Treatise on Regulating Spirit According to the Four Seasons), Shaoyang governs Spring, Taiyang governs Summer, Taiyin governs Autumn, and Shaoyin governs Winter. The *Mai Jie Pian* (Chapter on Explaining Pulses) states: The first month corresponds to Taiyang at the Yin position; Yin is Taiyang. Jueyin corresponds to Chen, Yangming to Wu, Shaoyang to Shen, Shaoyin to Xu, and Taiyin to Zi. In this chapter, however, Yin and Wei months govern Shaoyang; Mao and Wu months govern Taiyang; Chen and Si months govern Yangming; Shen and Chou months govern Shaoyin; You and Zi months govern Taiyin; Xu and Hai months govern Jueyin. The *Jing Mai Bie Lun* (Chapter on Differences in Meridian Discussions) states Liver-Wood governs Spring, Heart-Fire governs Summer, Spleen-Earth governs Late Summer, Lung-Metal governs Autumn, and Kidney-Water governs Winter. Wood, Fire, Earth, Metal, and Water constitute the Post-Heaven Five Elements. In the *Zhen Yao Jing Zhong Pian* (Chapter on Essential Pulse Termination), it is also stated: In the first and second months, Human Qi is in the Liver; in the third and fourth months, Human Qi is in the Spleen. The *Tian Yuan Ji Da Lun* (Great Treatise on the Origin of Heaven and Earth) states: Zi and Wu years belong to Shaoyin; Chou and Wei years to Taiyin; Yin and Shen years to Shaoyang; Mao and You years to Yangming; Chen and Xu years to Taiyang; Si and Hai years to Jueyin. Regarding the pairing of Zang-Fu organs with Heavenly Stems and Earthly Branches: Zi and Jia belong to Shaoyang Gallbladder; Chou and Yi to Jueyin Liver; Yin and Xin to Taiyin Lung; Mao and Geng to Yangming Large Intestine; Chen and Wu to Yangming Stomach; Si and Ji to Taiyin Spleen; Wu and Bing to Taiyang Small Intestine; Wei and Ding to Shaoyin Heart; Shen and Ren to Taiyang Bladder; You and Gui to Shaoyin Kidney; Xu belongs to Pericardium Minister-Fire; Hai belongs to Sanjiao Minister-Fire. The *Jin Fu Pian* (Chapter on Forbidden Needling) states the Renying pulse corresponds to Spring and Summer: one excess in Shaoyang, two excesses in Taiyang, three excesses in Yangming; the Qikou pulse corresponds to Autumn and Winter: one excess in Jueyin, two excesses in Shaoyin, three excesses in Taiyin. The *Yin Yang Bie Lun* (Chapter on Differentiating Yin and Yang) further classifies Shaoyang as One Yang, Yangming as Two Yang, and Taiyang as Three Yang. The changes of Yin and Yang are infinite; thus it is said that Yin and Yang have names but no form. Counting can reach ten, deducing can reach a hundred; counting can reach a thousand, deducing can reach ten thousand.
The Jia Stem governs the Shaoyang of the left hand; the Ji Stem governs the Shaoyang of the right hand. The Yi Stem governs the Taiyang of the left hand; the Wu Stem governs the Taiyang of the right hand. The Bing Stem governs the Yangming of the left hand; the Ding Stem governs the Yangming of the right hand. These two Fires merge, hence called Yangming. The Geng Stem governs the Shaoyin of the right hand; the Gui Stem governs the Shaoyin of the left hand. The Xin Stem governs the Taiyin of the right hand; the Ren Stem governs the Taiyin of the left hand.
Taiyang governs the Sun, and Shaoyang governs Fire; thus the merging of two Fires constitutes Yangming. Yangming is the image of the Li trigram's brightness. "Ming" (Brightness) consists of two "Ri" (Suns), hence the merging of two Fires. Two Yangs combining form Yang, which is Yangming. Hand-Shaoyin Sovereign-Fire governs the Sun, and Hand-Taiyin Lung-Metal governs Heaven; thus they correspond to the ten fingers of the hands. This is Yin within Yang. Zhu Jigong said: According to Hetu and Luoshu, the central five positions govern Yang. Among the Five Elements, Wood and Fire are Yang, while Metal and Water are Yin. Therefore, Jia, Yi, Bing, Ding, Wu, and Ji are Yang within Yang; Geng, Xin, Ren, and Gui are Yin within Yang. Consequently, the Yang meridians of the feet are Shaoyang within Yin; the Yin meridians of the feet are Taiyin within Yin; the Yang meridians of the hands are Taiyang within Yang; the Yin meridians of the hands are Shaoyin within Yang. The upper part of the waist is Yang, and the lower part is Yin.
This section discusses the Yin and Yang of the hands and feet, illustrating that Yin contains Yang and Yang contains Yin. The previous section discussed Shaoyang and Taiyin differentiating left and right; this section discusses them differentiating upper and lower. This is because Yin and Yang Qi intersect within the Six Directions. The upper waist is Yang, the lower waist is Yin; this is the fixed position of Yin and Yang. Hand meridians contain Yin, foot meridians contain Yang; this is the intersection of upper and lower Qi.
Regarding the Five Zang organs: The Heart is Taiyang within Yang; the Lung is Shaoyin within Yang; the Liver is Shaoyang within Yin; the Spleen is Zhiyin within Yin; the Kidney is Taiyin within Yin.
The Heart belongs to Fire and corresponds to the Sun, hence it is Taiyang within Yang. The Lung resides high and belongs to Metal, hence it is Shaoyin within Yang. The Liver resides low and belongs to Wood, hence it is Shaoyang within Yin. The Kidney resides low and belongs to Water, hence it is Taiyin within Yin. The Spleen resides centrally and governs Kun Earth, hence it is Zhiyin within Yin. The Five Zang organs are generally Yin, yet Yin contains Yang.
Huangdi asked: How should treatment be conducted based on this?
Qibo replied: In the first, second, and third months, Human Qi is on the left; do not needle the Yang meridians of the left foot. In the fourth, fifth, and sixth months, Human Qi is on the right; do not needle the Yang meridians of the right foot. In the seventh, eighth, and ninth months, Human Qi is on the right; do not needle the Yin meridians of the right foot. In the tenth, eleventh, and twelfth months, Human Qi is on the left; do not needle the Yin meridians of the left foot.
Yang Qi moves from left to right; thus, in the first three months, Human Qi is on the left; in the next three months, it is on the right. Yin Qi moves from right to left; thus, in the seventh through ninth months, Human Qi is on the right; in the last three months, it is on the left. The Sages nourish Yang in Spring and Summer, and nourish Yin in Autumn and Winter, to follow their root. Therefore, one does not needle where the Qi resides, because acupuncture aims to acquire Qi. Zhu Jigong said: Both Yin and Yang Qi originate from the feet, moving upward from below; hence only the feet are mentioned, not the hands, to follow the root.
Huangdi asked: In the Five Elements, the East is associated with Jia and Yi Wood, governing Spring. Spring is green, governing the Liver, which is the Foot-Jueyin meridian. Now it is said that the Jia Stem corresponds to the Shaoyang of the left hand. This seems inconsistent with numerical theory. Why?
Qibo replied: This refers to the Yin and Yang of Heaven and Earth, not the sequential progression of the Four Seasons and Five Elements. Moreover, Yin and Yang have names but no form. Thus, counting can reach ten, deducing can reach a hundred; counting can reach a thousand, deducing can reach ten thousand. This is what is meant.
The Classic states: The East generates Wind; Wind generates Wood; Wood generates Sour; Sour generates the Liver. It also says: The green color of the East enters and connects with the Liver. This refers to the Five Directions, Five Times, Five Elements, and Five Colors of Heaven and Earth corresponding to the Five Zang organs of humans; this is not the Great Yin and Yang of Heaven and Earth. The Great Yin and Yang of Heaven and Earth involve Heavenly Stems above and Earthly Branches below. The Ten Heavenly Stems of Heaven transform into the Five Elements of Earth, corresponding to the Five Zang organs of humans; the Twelve Earthly Branches of Earth present the Six Qi of Heaven above, corresponding to the Twelve Meridians of humans. Thus, Yin contains Yang, and Yang contains Yin. Heaven and Earth establish positions, and Upper and Lower Qi intersect; this is not the sequential progression of the Four Seasons and Five Elements. Furthermore, Yin and Yang have names but no form; counting can reach ten or a hundred, deducing can reach ten thousand or a thousand. This is the infinite change of Yin and Yang. Zhu Jigong said: What is named but formless uses formlessness to integrate with form.