也。胁偏疏者，胁骨欹斜而不密也。）青色小理者肝小，粗理者肝大，广胸反 者肝高，合胁兔 者肝下，胸
胁好者肝坚，胁骨弱者肝脆，膺腹好相得者肝端正，胁骨偏举者肝偏倾也。（胫骨近足之细处曰 ，今详反
、兔 以候肝，似以胁下之骨为 也。反 者，胁骨高而张也。兔 者，胁骨低合如兔也。 ，音敲。）
黄色小理者脾小，粗理者脾大，唇揭者脾高，唇下纵者脾下，唇坚者脾坚，唇大而不坚者脾脆，唇上下好者
脾端正，唇偏举者脾偏倾也。（脾气通于口，其荣在唇，故脾之善恶，验于唇而可知也。）黑
色小理者肾小，粗理者肾大，高耳者肾高，耳后陷者肾下，耳坚者肾坚，耳薄不坚者肾脆，耳好前居牙车者
肾端正，耳偏高者肾偏倾也。（肾气通于耳，故肾之善恶，验于耳而可知也。）凡此诸变者，持则安，减则
病也。（以上诸变，使能因其偏而善为持守，则可获安，若少有损减，则不免于病矣。）五脏六腑，邪
之舍也。若五脏皆小者少病苦， 心，大愁忧；五脏皆大者缓于事，难使以忧。五脏皆高者好高举措，五脏
皆下者好出人下，五脏皆坚者无病，五脏皆脆者不离于病，五脏皆端正者和利得人心，五脏皆偏倾者邪心而善
盗。（五脏六腑，所以藏精神、水谷者也，一有不和，邪乃居之，故曰邪之舍也。）
肺合大肠，大肠者皮其应；心合小肠，小肠者脉其应；肝合胆，胆者筋其应；脾合胃，胃者肉其应；肾
合三焦、膀胱，三焦、膀胱者腠理毫毛其应。（肺本合皮，而大肠亦应之，心本合脉，而小肠亦应之，胆胃
皆然，故表里之气相同也。惟是肾本合骨，而此云三焦，膀胱者，三焦出气以温肌肉，充皮毛，此其所以应腠
理毫毛也。）肺应皮，皮浓者大肠浓，皮薄者大肠薄，皮缓腹里大者大肠大而长，皮急者大肠急而短，皮滑
者大肠直，皮肉不相离者大肠结。（此言六腑之应，肺与大肠为表里，肺应皮，故大肠腑状亦可因
皮而知也。不相离者，坚实之谓。）心应脉，皮浓者脉浓，脉浓者小肠浓，皮薄者脉薄，脉薄者小肠薄，皮
缓者脉缓，脉缓者小肠大而长，皮薄而脉波小者小肠小而短，诸阳经脉皆多纡屈者小肠结。（心与小肠为表
里，心应脉，故小肠腑状亦可因脉而知也。然脉行皮肉之中，何以知其浓薄？但察其皮肉即可知也。冲，
虚也。诸阳经脉，言脉之浮浅而外见者也。纡屈，盘曲不舒之谓。）脾应肉，肉 坚大者胃浓，肉 么
者胃薄，肉 小而么者胃不坚，肉 不称身者胃下，胃下者下管约不利，肉 不坚者胃缓，肉 无小
里累者胃急。肉 多少里累者胃结，胃结者上管约不利也。（脾与胃为表里，脾应肉，故胃腑之状亦可因肉而知
也。 ，肉之聚处也。么，细薄也。约，不舒也。少里累之义未详，或云揣其 肉，少有累然结
实之谓。称，去声。）肝应爪，爪浓色黄者胆浓，爪薄色红者胆薄，爪坚色青者胆急，爪濡色赤者胆缓，爪直
色白无约者胆直，爪恶色黑多纹者胆结也。（肝与胆为表里，肝应爪，故胆腑之状亦可因爪而知也。结者，
胆气不舒之谓。）肾应骨，密理浓皮者三焦、膀胱浓，粗理薄皮者三焦、膀胱薄，疏腠理者三焦、膀
胱缓，皮急而无毫毛者三焦、膀胱急，毫毛美而粗者三焦、膀胱直，稀毫毛者三焦、膀胱结也。（肾与膀胱
为表里，而三焦亦合于肾，所以三焦、膀胱之状可因腠理毫毛而知也。）视其外应，以知
其五内，则知所病矣。（外形既明，五内可察，病亦因而可知矣。）身形支节者，脏腑之盖也，非面部之阅
也。五脏者肺为之盖，巨肩陷咽，候见其外。（肺为五脏六腑之盖，观巨肩陷咽者，即其外候，而肺之大小、
高下、坚脆、偏正俱可知矣。）心为之主，缺盆为之道，骷骨有余，以候 KT 。（缺盆居肩之前骨之上，五脏
六腑皆禀命于心，故为之主，而脉皆上出于缺盆，故为之道。骷，HT KT 也，HT KT 即膝
骨之名， KT ，蔽心之骨，亦名鸠尾。观乎此而心之小大、高下、坚脆、偏正可知矣。骷，音枯。）肝者主为
将，使之候外，欲知坚固，视目小大。（肝者将军之官，目者肝之外候，故察于目则可知肝之状矣。）脾
者主为卫，使之迎粮，视唇舌好恶，以知凶吉。（脾主运化水谷，肌肉脏腑皆赖其养，故为卫、为仓廪之官，
职在转输，故曰“使之迎粮”。察其饮食及唇舌之善恶，则脾之吉凶可知也。）肾者主为外，使
之远听，视耳好恶，以知其性。（肾为作强之官，伎巧所出。主于外，其窍为耳，试远听，察耳之善恶，则
肾脏之象可因而知之矣。）六腑者胃之为海，广骸、大颈、张胸，五谷乃容。（骸，骸骨也。广
骸者，言骨骼之大。骸，音鞋。）鼻隧以长，以候大肠；唇浓，人中长，以候小肠；目下果大，其胆乃横；
鼻孔在外，膀胱漏泄；鼻柱中央起，三焦乃约。此所以候六腑者也。上下三等，脏且安良矣。（果、裹同。
目下囊，裹也。横，刚强也。在外，掀露也。约，固密也。脏居于中，形见于外，故举身面之外状，而可以候内
之六腑。然或身或面，又必上中下三停相等，庶脏腑相安而得其善矣。以五脏之皮、脉、肉、爪、
骨而候六腑，义当互求。）
人有阴阳，有阴人，有阳人。天地之间，六合之内，不离于五，人亦应之，非徒一阴一阳而已也。盖
有太阴之人，少阴之人，太阳之人，少阳之人，阴阳和平之人。凡五人者，其态不同，其筋骨气血各不等。
少师曰∶太阴之人，贪而不仁，下齐湛湛，（此言五人之情性也。下齐，谦下整齐也。湛湛，
水澄貌。亦卑下自明之意。）好内而恶出，心和而不发，（心和者，阴性柔也。不发者，阴多藏也。内、纳
同。）不务于时，（知有已也。）动而后之，（不先发也。）此太阴之人也；（此其深情浓貌、狡猾不露者，是
为太阴之人。）少阴之人，小贪而贼心，（贪小利而心残贼也。）见人有亡，常若有得，（见他人之有失，
为自己之得志，即幸灾乐祸之谓。）好伤好害，（阴性残忍也。）见人有荣，乃反愠怒，（心多忌刻，忧人
富贵也。）心疾而无恩，（心存嫉妒，故无恩也。）此少阴之人也；（阴险贪残，小人之品，此少阴之人也。）
太阳之人，居处于于，（于于，自足貌。）好言大事，无能而虚说，（喜夸张而无实际也。）志发于四野，
（心妄好强也。）举措罔顾是非，（粗疏不精也。）为事如常，自用事，虽败而常无悔，（为事庸常，而喜自
用，虽至于败，而自是不移，故无反悔之心。）此太阳之人也；（有始无终，虎皮羊质，此太阳之人也。）少
阳之人， 谛好自贵，（ 谛，审而又审也。小有聪明，因而自贵。 ，音是。谛，音帝。）有小小官，则
高自宜，（局量褊浅，易盈满
也。）好为外交，而不内附，（务虚文也。）此少阳之人也；（妄自尊贵，不知大体，此少阳之人也。）
阴阳和平之人，居处安静，（安静处顺，无妄动也。）无为惧惧，（心有所主，乃能不动。贫贱不能移，威武
不能屈，是无惧惧也。惧，平声。）无为欣欣，（利欲不能入，富贵不能淫，是无欣欣也。）婉然从物，（
君子之接人也，言忠信，行笃敬，虽蛮貊之邦行矣，是婉然从物也。婉，音苑。）或与不争，（圣人之道，
为而不争，以其不争，故天下莫能与争之。）与时变化，（时移则事变，世更则俗易，惟圣人随世以为法，
因时而致宜，故能阴能阳，能弱能强，随机动静，而与化推移也。夫冰炭钩绳，何时能合？若以圣人为之中，
则兼覆而并之，未有可是非者也。）尊则谦谦，（位尊而志谦也。天道亏盈而益谦，地道变盈而
流谦，鬼神害盈而福谦，人道恶盈而好谦。谦尊而光，卑而不可逾，君子之终也。）谭而不治，是谓至治。
（谭而不治，无为而治也。无为而治，治之至也。致中和，天地位焉，万物育焉，其阴阳和平之人之谓乎？）
故善用针灸者，视人五态乃治之，盛者泻之，虚者补之。太阴之人，多阴而无阳，其阴血浊，其卫气涩，
阴阳不和，缓筋而浓皮，不之疾泻，不能移之。（无阳则气少，故血浊不清而卫气涩滞也。曰阴阳不和者，
四态之人无不然，于此而首言之，他可概见矣。气少不行，故其筋缓。阴体重浊，故其皮浓。皮浓血浊，非
疾泻之。不能移易也。）少阴之人，多阴少阳，小胃而大肠，六腑不调，其阳明脉小而太阳脉大，必审调之，
其血易脱，其气易败也。（小胃，故足阳明之胃脉亦小。大肠，故手太阳之小肠脉亦大。此其多阴少
阳者，以阳明为五脏六腑之海，小肠为传送之府，胃小则藏贮少而气必微，小肠大则传送速而气不蓄，阳
气既少，而又不蓄，则多阴少阳矣。必当审察而善调之，然其气少不能摄血，故多致血易脱而气易败也。）太阳
之人，多阳而少阴，必谨调之，无脱其阴，而泻其阳，阳重脱者易狂，阴阳皆脱者，暴死不知人也。（太阳
之人，少阴者也。
阴气既少，而复泻之，其阴少脱，故曰“无脱其阴”，而但可泻其阳耳。然阴不足者，阳亦无根，若泻之
太过，则阳气重脱，而脱阳者狂，甚至阴阳俱脱，则暴死不知人也。）少阳之人，多阳少阴，经小而络大，血
在中而气外，实阴而虚阳，独泻其络脉则强，气脱而疾，中气不足，病不起也。（经脉深而属阴，络脉浅而属
阳，故少阳之人多阳而络大，少阴而经小也。血脉在中，气络在外，所当实其阴经而泻其阳
络，则身强矣。惟是少阳之人，尤以气为主，若泻之太过，以致气脱而疾，则中气乏而难于起矣。）阴阳和
平之人，其阴阳之气和，血脉调，不幸而病，谨诊其阴阳，视其邪正，安容仪，审有余不足，盛则泻之，虚
则补之，不盛不虚，以经取之，此所以调阴阳、别五态之人者也。（不盛不虚，以经取之者，言本无盛虚之
可据，而或有邪正之不调者，但求所在之经以取其病也。）五五二十五人，而五态之人不与焉，五态之人尤不
合于众也。太阴之人，其状 然黑色，念然下意，临临然长大， 然未偻，此太阴之人也。（ ，色黑
不明也。念然下意，意念不扬也，即下齐之谓。临临然，临下貌。 然未偻，言膝 若屈而实非伛偻之疾也。
盖以太阴之人，禀质阴浊，故其形色志意，有如此者。 ，萏、探二音，偻，音吕。）少阴之人，其状清然窃
然，固以阴贼，立而躁 ，行而似伏，此少阴之人也。（清然者，言似清也。窃然者，行如鼠雀也。
固以阴贼者，残贼之心坚不可破也。坚立而躁 者，阴 之性，时多躁暴也，出没无常，行而似伏，此则少
阴人之态度。 、险同。）太阳之人，其状轩轩储储，反身折 ，此太阳之人也。（轩轩，高硕貌，犹俗
谓轩昂也。储储，蓄积貌，盈盈自得也。反身折 ，言仰腰挺腹，其 似折也。是皆妄自尊大之状，此则太
阳人之态度。储，音除。）少阳之人，其状立则好仰，行则好摇，其两臂两肘，则常出于背，此少
阳之人也。（立则好仰，志务高也。行则好摇，性多动也，两臂两肘出于
背，喜露而不喜藏也。此则少阳人之态度。）阴阳和平之人，其状委委然，随随然， 然，愉愉然，HT HT 然，
豆豆然，众人皆曰君子，此阴阳和平之人也。（委委，雍容自得也。随随，和光同尘
也。 ，尊严谨慎也。愉愉，悦乐也。HT HT ，周旋也。豆豆，磊落不乱也。若人者，人人得而敬爱之，
故众人皆曰君子。君子者，其得天地之正气者也。 ，鱼容切。愉，音余。HT ，音旋。）五五二十五人之政，
而阴阳之人不与焉，其态又不合于众者五也。二十五人之形，血气之所生，别而以候，从外以知内。（五行之
中，又各有五，如五形之人而又分左之上下，右之上下，是为五矣。五而五之，计有
二十五人也。然此言五形之详，非止五态而已，故曰“阴阳之人不与焉”，“又不合于众者五也”。别而
以候，别其外而知其内也。与，去声。别，入声。）先立五形，金、木、水、火、土，别其五色，异其五形
之人，而二十五人具矣。木形之人，比于上角，似于苍帝，（比，属也。角为木音，苍为木色。木形之人，
言禀木气之全者也。音比上角，而象类东方之苍帝。）其为人苍色小头，（象木之巅也。）长面，
（木形长也。）大肩背，（木身大也。）直身，（木体直也。）小手足，（木枝细也，比以体象而言。）
好有才，（随斫成材，木之用也。）劳心，（发生无穷，木之化也。）少力，（木性柔也。）多忧，劳于事，（
木不能静也。）能春夏不能秋冬，（木得阳而生长，得阴而凋落，此以性而言也。）感而病生，
足厥阴佗佗然。（足厥阴，肝木之经也。肝主筋，为罢极之木，故曰“佗佗然”。佗佗，筋柔迟重之貌。足
厥阴为木之脏，足少阳为木之腑，此言脏而下言腑者，盖以厥阴、少阳为表里，而腑为腑之主耳，故首云上
(When the hypochondrium is slanted and sparse, it indicates that the costal cartilages are oblique and not dense.) A bluish complexion with fine texture suggests a small Liver (Gan); a coarse texture suggests a large Liver; a broad chest with a convex back suggests a high-positioned Liver; converging ribs resembling a rabbit suggest a low-positioned Liver; well-proportioned chest and hypochondrium suggest a firm Liver; weak costal cartilages suggest a fragile Liver; harmonious relationship between chest and abdomen suggests an upright Liver; unilateral elevation of costal cartilages suggests a tilted Liver. (The narrow part of the tibia near the foot is called "Qiao". Upon detailed examination, methods such as "Fan" and "Tu" to observe the Liver seem to refer to the bones under the hypochondrium. "Fan" means the costal bones are high and spread out. "Tu" means the costal bones are low and closed like a rabbit. "Qiao" sounds like "Qiao".)
A yellowish complexion with fine texture suggests a small Spleen (Pi); a coarse texture suggests a large Spleen; everted lips suggest a high-positioned Spleen; drooping and spreading lips suggest a low-positioned Spleen; firm lips suggest a firm Spleen; large but non-firm lips suggest a fragile Spleen; well-proportioned upper and lower lips suggest an upright Spleen; unilateral elevation of lips suggests a tilted Spleen. (Spleen Qi connects to the mouth, and its flourishing manifests in the lips; thus, the condition of the Spleen can be known by observing the lips.)
A blackish complexion with fine texture suggests a small Kidney (Shen); a coarse texture suggests a large Kidney; high-set ears suggest a high-positioned Kidney; sunken areas behind the ears suggest a low-positioned Kidney; firm ears suggest a firm Kidney; thin and non-firm ears suggest a fragile Kidney; well-formed ears positioned forward at the jaw joint suggest an upright Kidney; high-set ears suggest a tilted Kidney. (Kidney Qi connects to the ears; thus, the condition of the Kidneys can be known by observing the ears.) These variations, if maintained in balance, ensure health; if diminished, they lead to disease. (If one can maintain balance according to these deviations, peace is achieved; slight diminution leads to illness.) The Zang and Fu organs are the abodes of pathogenic factors. If all five Zang organs are small, there is little disease but mental distress; if all are large, affairs are handled slowly, and worry cannot trouble them; if all are high, one prefers arrogant actions; if all are low, one prefers to submit to others; if all are firm, one rarely gets sick; if all are fragile, one is constantly ill; if all are upright, one is harmonious and wins people's hearts; if all are tilted, one harbors evil thoughts and is prone to theft. (The Zang and Fu organs store spirit and grain; disharmony allows pathogens to reside, hence they are called the abodes of pathogens.)
The Lung (Fei) corresponds to the Large Intestine (Dachang), which responds to the skin; the Heart (Xin) corresponds to the Small Intestine (Xiaochang), which responds to the vessels; the Liver corresponds to the Gallbladder (Dan), which responds to the sinews; the Spleen corresponds to the Stomach (Wei), which responds to the flesh; the Kidney corresponds to the Sanjiao (Triple Burner) and Bladder (Pangguang), which respond to the interstices and body hair. (The Lung naturally corresponds to the skin, and the Large Intestine also responds; similarly for the Heart and vessels, Gallbladder and sinews, etc., indicating that interior-exterior pairs share similar Qi. Although the Kidney naturally corresponds to bone, here the Sanjiao and Bladder correspond to interstices and hair because the Sanjiao emits Qi to warm muscles and fill the skin/hair.) Lung corresponds to skin: thick skin indicates a thick-walled Large Intestine; thin skin indicates a thin-walled Large Intestine; loose skin with a large abdomen indicates a large and long Large Intestine; tight skin indicates a tense and short Large Intestine; smooth skin indicates a straight Large Intestine; skin and flesh tightly adhered indicate a knotted Large Intestine. (This describes the correspondence of the Fu organs. Since Lung and Large Intestine are exterior-interior pairs, and Lung corresponds to skin, the state of the Large Intestine can be inferred from the skin. "Not separating" implies firmness.) Heart corresponds to vessels: thick skin indicates thick vessels; thick vessels indicate a thick-walled Small Intestine; thin skin indicates thin vessels; thin vessels indicate a thin-walled Small Intestine; loose skin indicates slow vessels; slow vessels indicate a large and long Small Intestine; thin skin with weak pulses indicate a small and short Small Intestine; numerous Yang meridians with many twists and turns indicate a knotted Small Intestine. (Heart and Small Intestine are exterior-interior pairs. Vessels run within skin and flesh; their thickness is judged by observing the skin/flesh. "Chong" means empty. "Yang meridians" refer to superficial, visible vessels. "Yuqu" means coiled and unrelaxed.) Spleen corresponds to flesh: firm and abundant flesh indicates a thick-walled Stomach; thin flesh indicates a thin-walled Stomach; small and soft flesh indicates a non-firm Stomach; flesh disproportionate to the body (emaciated) indicates a low-positioned Stomach; a low Stomach leads to poor pyloric function; non-firm flesh indicates a relaxed Stomach; flesh without fine texture indicates a tense Stomach; flesh with some fine texture indicates a knotted Stomach; a knotted Stomach leads to poor cardiac orifice function. (Spleen and Stomach are exterior-interior pairs. "Rouju" refers to muscle accumulation. "Me" means thin. "Yue" means unrelaxed. "Shao li lei" is unclear, possibly meaning slight firmness upon palpation. "Cheng" is pronounced with a falling tone.) Liver corresponds to nails: thick, yellow nails indicate a thick-walled Gallbladder; thin, red nails indicate a thin-walled Gallbladder; hard, green nails indicate a tense Gallbladder; soft, red nails indicate a relaxed Gallbladder; straight, white nails without constriction indicate a straight Gallbladder; ugly, black, wrinkled nails indicate a knotted Gallbladder. (Liver and Gallbladder are exterior-interior pairs. "Jie" means constrained Gallbladder Qi.) Kidney corresponds to bone: dense skin with thick texture indicates thick Sanjiao/Bladder walls; coarse skin with thin texture indicates thin Sanjiao/Bladder walls; loose interstices indicate relaxed Sanjiao/Bladder Qi; tight skin without hair indicates tense Sanjiao/Bladder Qi; beautiful, coarse hair indicates straight Sanjiao/Bladder Qi; sparse hair indicates knotted Sanjiao/Bladder Qi. (Kidney and Bladder are exterior-interior pairs; Sanjiao also connects to the Kidney, so their states are known via interstices and hair.) Observing external signs reveals internal pathology. (External form clarifies internal organs, revealing disease.) Limbs and joints are covers for Zang/Fu, not facial features. The Lung is the cover of the five Zang; broad shoulders and sunken clavicular fossae reveal its state. (Observing broad shoulders and sunken fossae reveals Lung size, position, firmness, and alignment.) The Heart is the master; the clavicular fossa is the pathway; shoulder blade prominence observes the Heart. (Clavicular fossa is above the anterior shoulder bone; all Zang/Fu obey the Heart, making it master; vessels emerge here. "Ku" refers to thigh/knee bones; "KT" refers to the xiphoid process/jiuwei. Observing these reveals Heart condition. "Ku" sounds like "Ku".) The Liver is the general, observing externally; eye size reveals its firmness. (Liver is the organ of the general; eyes are its external sign.) The Spleen is the guard, receiving grain; lip/tongue condition reveals fortune/misfortune. (Spleen transforms grain; nourishes muscles/organs; acts as granary. Observing diet and lips/tongue reveals Spleen status.) The Kidney governs externals, enabling distant hearing; ear condition reveals its nature. (Kidney is the organ of strength/skill; orifice is the ear; observing hearing reveals Kidney state.) Among the six Fu organs, the Stomach is the sea; broad skeleton, thick neck, open chest allow grain storage. ("Hai" means skeleton. Broad skeleton means large bones. "Hai" sounds like "Xie".) Long nasal cavity observes Large Intestine; thick lips and long philtrum observe Small Intestine; large infraorbital area indicates strong Gallbladder; exposed nostrils indicate Bladder leakage; central nasal bridge prominence indicates firm Sanjiao. This observes the six Fu organs. Balanced upper/middle/lower thirds ensure Zang harmony. ("Guo" equals "Guo" (bag). "Heng" means strong. "Zai wai" means exposed. "Yue" means firm. Internal organs manifest externally; observing body/face reveals Fu organs. Balance of three sections ensures harmony. Observing Fu via Zang's skin/vessel/flesh/nail/bone requires mutual reference.)
Humans have Yin and Yang, including Yin persons and Yang persons. Within heaven and earth, the six directions, everything follows the Five Elements; humans correspond, not merely Yin-Yang. There are Taiyin persons, Shaoyin persons, Taiyang persons, Shaoyang persons, and Yin-Yang Peaceful persons. These five types differ in demeanor and Jing-Qi-Blood-Xue.
Shaoshi said: Taiyin persons are greedy and unkind, appearing humble and tidy but deep inside (This describes their temperament. "Xiaqi" is humble and tidy. "Zhanzhan" is clear water, implying humble self-awareness.), preferring to take and disliking to give, internally peaceful but suppressed (He xin means gentle Yin nature; bu fa means Yin hides much. Nei/Na are synonymous.), ignoring current trends (Self-centered.), acting only after others (Not initiating.). This is the Taiyin person. (Deeply affectionate yet cunning, hiding malice.)
Shaoyin persons are greedily petty and malicious (Greedy for small gains, heart of cruelty.), rejoicing in others' misfortunes (Seeing loss as gain, schadenfreude.), liking to harm others (Cruel Yin nature.), angry at others' success (Jealous, fearing others' wealth.), resentful and ungrateful (Jealous heart, no kindness.). This is the Shaoyin person. (Insidious, greedy, cruel, a villain's character.)
Taiyang persons are self-satisfied (Yuyu, content.), discussing grand matters despite incompetence (Boastful, lacking substance.), ambitious everywhere (Wishing to dominate.), disregarding right/wrong in actions (Careless, imprecise.), acting routinely, self-opinionated, never regretting failure (Mediocre actions, stubbornness, no remorse even in defeat.). This is the Taiyang person. (Beginning without end, tiger skin sheep wool.)
Shaoyang persons are cautious yet self-important (Di, careful yet proud due to minor intelligence. , sound 'shi'. Di, sound 'di'.), elevating themselves upon minor official positions (Narrow-minded, easily satisfied.), preferring external alliances over internal attachment (Seeking superficiality.). This is the Shaoyang person. (Arrogant, lacking big-picture view.)
Yin-Yang Peaceful persons are quiet and calm (Peaceful compliance, no reckless action.), without fear (Having inner mastery, unmoved by poverty/power. Fear, flat tone.), without excessive joy (Unmoved by profit/wealth. No ecstasy.), gently accommodating things (Benevolent interaction, loyal words, respectful actions, accepted everywhere. Wan, sound 'yuan'.), or non-contentious (Doing without competing, thus none can compete.), adapting to times (Changing with eras, flexible, balancing Yin/Yang, weak/strong, moving with change. Ice/fire/cord/straightedge rarely combine; Sage mediates, encompassing all, transcending right/wrong.), humble despite status (High status, humble mind. Heaven benefits humility, Earth flows to humility, Spirits bless humility, Humans dislike arrogance. Humility shines, lowliness is unsurpassable, the gentleman's end.), speaking without ruling (Tan er bu zhi, Wu-wei governance. Ultimate governance. Achieving harmony, heaven/earth settle, ten thousand things grow. This describes the Yin-Yang Peaceful person.)
Thus, skilled acupuncturists treat based on these five constitutions: excess is drained, deficiency is tonified. Taiyin persons have much Yin, little Yang; turbid Yin blood, stagnant Wei Qi, Yin-Yang disharmony, relaxed sinews, thick skin. Without rapid draining, change is impossible. (Lack of Yang means less Qi, leading to turbid blood/stagnant Wei Qi. Yin is heavy/turbid, hence thick skin. Rapid draining is needed.) Shaoyin persons have much Yin, little Yang; small Stomach, large Large Intestine, disharmonious Fu organs, small Yangming pulse, large Taiyang pulse. Must carefully regulate. Blood easily escapes, Qi easily fails. (Small Stomach -> small Yangming pulse. Large Large Intestine -> large Taiyang pulse. Yang is scarce/unstored, hence much Yin/little Yang. Qi fails to control blood, leading to escape/failure.) Taiyang persons have much Yang, little Yin. Carefully regulate; do not deplete Yin, drain Yang. Excessive Yang depletion causes madness; simultaneous Yin/Yang depletion causes sudden death. (Taiyang constitution is relatively Yin-deficient. Draining further depletes Yin. Yang needs Yin root; excessive draining causes Yang collapse/madness or total collapse/death.) Shaoyang persons have much Yang, little Yin; small meridians, large collaterals, blood inside, Qi outside. Solidify Yin, empty Yang. Draining only collaterals strengthens, but excessive draining causes Qi collapse/disease. (Meridians deep/Yin, collaterals shallow/Yang. Shaoyang has more Yang/large collaterals. Blood inside, Qi outside. Should solidify Yin meridians, drain Yang collaterals. But Shaoyang relies on Qi; excessive draining causes Qi collapse/incurability.) Yin-Yang Peaceful persons have harmonious Qi, smooth vessels. If ill, diagnose Yin/Yang, pathogen/righteousness, stabilize demeanor, assess excess/deficiency. Excess drains, deficiency tonifies, neither excess nor deficiency treats the meridian directly. This regulates Yin/Yang and distinguishes the five constitutions. (Neither excess nor deficiency: treat the affected meridian directly. 25 types exist, excluding the 5 constitutions, which are unique.)
Taiyin persons appear dark, gloomy, tall/slender, knees slightly bent but not hunched. (Dark complexion, low spirits, imposing stature, pseudo-hunchback. Due to Yin-turbid constitution.) Shaoyin persons appear clean yet secretive, inherently malicious, standing restless, walking crouched. (Seemingly clean, sneaky like rodents, fixed malicious intent, restless standing, crouching walk.) Taiyang persons appear lofty and self-satisfied, arching back, bending waist. (Lofty, self-satisfied, arching back/belly, pseudo-bent waist. Arrogant demeanor.) Shaoyang persons stand looking up, walk swaying, arms/elbows often behind back. (Looking up = high ambition; swaying = active nature; arms behind back = showing off.) Yin-Yang Peaceful persons appear dignified, compliant, respectful, joyful, sociable, upright. Everyone calls them Junzi (Gentlemen). They possess pure Qi of heaven/earth. (Dignified, harmonious, respectful, joyful, social, upright. Respected by all. Junzi embodies pure Qi.)
The 25 types exclude the Yin-Yang persons, whose forms differ from the masses. 25 types arise from Jing-Qi, observed externally to know internally. (Five Elements each have five subtypes (left/right/up/down), totaling 25. This details forms, beyond just temperaments. "Excluding Yin-Yang persons" means focusing on specific forms. "Different from masses" highlights uniqueness. Observe exterior to know interior.) Establish Five Forms: Metal, Wood, Water, Fire, Earth. Distinguish five colors, differentiate five form-types, completing the 25. Wood-type persons correspond to Upper Jiao, resemble Cang Di (Eastern Emperor). (Corresponds to Wood note/color. Possesses full Wood Qi. Sound matches Upper Jiao, image matches Eastern Cang Di.) They have blueish complexion, small head (Wood tip), long face (Wood elongation), broad shoulders/back (Wood bulk), straight body (Wood uprightness), small hands/feet (Wood branches fine), talented (Wood shaped for use), mental labor (Wood generates endlessly), weak physical strength (Wood flexibility), prone to worry, busy work (Wood lacks stillness), adaptable to Spring/Summer but not Autumn/Winter (Wood grows in Yang, withers in Yin), illness arises from stimulation. Foot Jueyin (Liver Meridian) appears Tuo Tuo Ran. (Foot Jueyin is Liver Wood meridian. Liver governs sinews, the wood of exhaustion. Tuo Tuo Ran means sinew flexibility/heaviness. Liver is Zang, Gallbladder is Fu; Zang-Fu pair, Fu is master of Fu, hence mentioned first.)