（出《灵枢》）
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。故有太阴之人，少阴之人，太阳之
人，少阳之人，阴阳和平之人。此五人者，其态不同，其筋骨气血各不等。
太阴之人，贪而不仁，下齐湛湛，（自下而齐于众人。湛湛然深藏不露。）好内（音纳）。而不出，心和
而不发，不务于时，动而后之，（之，往也。先审于心而后行。）此太阴之人也。（太阴太阳，即前篇所
谓阴人阳人也。）
少阴之人，小贪而贼心，见人有亡，常若有得，（亡如丧官失财，此所谓幸灾乐祸者。）好伤好害，
见人有荣，乃反愠怒，心疾（狠也）而无恩，此少阴之人也。
太阳之人，居处于于，好言大事，无能而虚说，志发于四野，举措罔顾是非，为事好常自用，事虽败
而常无悔，此太阳之人也。
少阳之人， 谛好自贵，有小小官，则高自宜，好为外交，而不内附，此少阳之人也。
阴阳和平之人，居处安静，无为惧惧，无为欣欣，婉然从物，或与不争，与时变化，尊则谦谦，谭而不
治，是谓至治。（或与，谓人有所与也。谭而不治。谓议明事之义理，而不刻期其效
也。上五节叙五人性情。）
古之善用针艾者，视人五态乃治之。（可知叙三人、五人、二
十五人诸篇，均为施治之本，非徒托空言而已。）
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。
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。
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。
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。（强气即人身之悍气，卫外者也，剽悍滑疾见开而出，故泻络即外脱而行疾。）
阴阳和平之人，其阴阳之气和，血脉调，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。（上五节叙五人证治。）
夫五态之人，卒然新会，未知其行也。（行即前叙性情。）何以别之。（别其形状。）曰∶众人之属，
无如五态之人者，故五五二十五人，而五态之人不与焉。五态之人，尤不合于众者也。
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。（未偻，未至行而似
伏之甚也。）
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。（少阴形性之恶，甚于太阴
者，以其禀气更驳也。）
太阳之人，其状轩轩储储，反身折 ，此太阳之人也。
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。
阴阳和平之人，其状委委然，随随然， 然，愉愉然，
HTHT （音旋）然，豆豆然，众人皆曰君子，此阴阳和平之人也。
（委、随，貌之谦也。 、愉，容之和也，HT 、豆，视之审也。上五节叙五人形状。）
(From *Ling Shu*)
Within the heaven and earth, inside the six directions (the four cardinal points plus up and down), nothing escapes the influence of the Five Phases (Wu Xing). Humans also correspond to this pattern; it is not merely a matter of one Yin and one Yang. Therefore, there are five types: those of Taiyin (Greater Yin), Shaoyin (Lesser Yin), Taiyang (Greater Yang), Shaoyang (Lesser Yang), and those with Yin-Yang Harmony. These five types differ in their physical postures, and their sinews, bones, Qi, and Blood are each unequal.
Those of Taiyin are greedy and unkind. Outwardly they appear neat and profound, (aligning themselves with the crowd from within. Profoundly deep and hidden.) They like to take but not give. Their heart-mind is peaceful but does not manifest externally; they do not strive to conform to the times, acting only after careful consideration. (Zhi means to go. First examine the mind-heart, then act.) This is the person of Taiyin. (Taiyin and Taiyang refer to the Yin persons and Yang persons mentioned in the previous chapter.)
Those of Shaoyin have small greed and a thieving mind. Seeing others suffer loss, they often feel as if they have gained something. (Loss refers to losing office or wealth; this is what is called rejoicing in others' misfortune.) They like to harm and injure. Seeing others honored, they become angry instead. Their heart-mind is cruel (cruelty) and devoid of grace. This is the person of Shaoyin.
Those of Taiyang are arrogant in their conduct. They love to discuss grand matters, yet lack ability and speak falsely. Their ambitions spread everywhere. Their actions disregard right and wrong. In affairs, they prefer to rely solely on themselves. Even when things fail, they rarely regret. This is the person of Taiyang.
Those of Shaoyang are prudent and value themselves highly. With even a minor official position, they exalt themselves. They enjoy external social interactions but do not attach inwardly. This is the person of Shaoyang.
Those with Yin-Yang Harmony live quietly. They are neither fearful nor overly joyful. They gently follow the nature of things, do not contend with others, and change with the times. Though respected, they remain humble. They discuss principles without imposing strict governance. (Yu yu refers to giving something to others. Tan er bu zhi refers to clarifying the meaning of affairs without demanding immediate results.) This is called perfect governance. (The above five sections describe the temperaments of the five types.)
In ancient times, those skilled in acupuncture and moxibustion would observe the five physical constitutions before treating them. (It can be known that chapters discussing three, five, and twenty-five types serve as the foundation for treatment, not mere empty talk.)
Those of Taiyin have much Yin and little Yang. Their Yin blood is turbid, and their Defensive Qi (Wei Qi) is stagnant. Yin and Yang are disharmonious. Their sinews are lax and their skin thick. Without rapid purging (draining excess), this condition cannot be changed.
Those of Shaoyin have much Yin and little Yang. Their stomach is small and large intestine is large. The Six Fu Organs are imbalanced. Their Yangming pulse is small, while their Taiyang pulse is large. One must carefully regulate them, as their blood is prone to depletion and their Qi is prone to collapse.
Those of Taiyang have much Yang and little Yin. Regulation must be cautious. Do not deplete their Yin, nor excessively drain their Yang. If Yang is severely depleted, mania may ensue. If both Yin and Yang are depleted, sudden death and unconsciousness may occur.
Those of Shaoyang have much Yang and little Yin. Their meridians are small and collaterals are large. Blood resides internally while Qi moves externally. Yin is full/excess while Yang is deficient. If one drains only the collaterals, the vigorous Qi (Hao Qi) will deplete rapidly, leading to acute illness. Insufficiency of Middle Qi will result in an incurable disease. (Qiang Qi refers to the Hao Qi of the body, which protects the exterior. It is fierce, swift, and slippery, exiting through open pores. Thus, draining collaterals leads to external depletion and rapid progression.)
Those with Yin-Yang Harmony have harmonious Yin and Yang Qi and smooth blood vessels. Carefully diagnose Yin and Yang, observe pathogenic factors versus healthy Qi, maintain proper demeanor, and assess excess and deficiency. For excess, use draining methods; for deficiency, use tonifying methods. (The above five sections describe the syndromes and treatments for the five types.)
Regarding these five constitutional types, if one meets someone newly and suddenly, one may not know their behavioral patterns. (Xing refers to the temperament described earlier.) How can they be distinguished? (By distinguishing their physical shapes.) I say: Among the categories of people, none are more distinct than these five constitutional types. Hence, there are twenty-five sub-types (5x5), but these five main types are excluded from that count. These five types are particularly unlike the general populace.
Those of Taiyin appear dark-skinned. They bow their heads humbly, standing tall and large, slightly bent but not fully stooped. This is the person of Taiyin. (Wei lou means not yet reaching the state of bending deeply while walking.)
Those of Shaoyin appear quiet and secretive, firmly holding onto a Yin-thieving nature. They stand restlessly and walk with a forward-leaning posture. This is the person of Shaoyin. (The evil nature of Shaoyin's form and character is worse than that of Taiyin because their endowment of Qi is more mixed/impure.)
Those of Taiyang appear proud and self-satisfied, standing with their bodies arched backward. This is the person of Taiyang.
Those of Shaoyang, when standing, tend to lean backward; when walking, they sway. Their arms and elbows often protrude behind their backs. This is the person of Shaoyang.
Those with Yin-Yang Harmony appear modest and compliant, gentle and pleasant, observant, cheerful, agile, and upright. Everyone calls them a Junzi (gentleman). This is the person with Yin-Yang Harmony. (Wei and Sui denote modesty. Yu denotes harmony of expression. Xuan and Dou denote careful observation. The above five sections describe the physical appearances of the five types.)