《灵枢·通天篇》帝曰∶余闻人有阴阳，何谓阴人？何谓阳人？少师曰∶天地之间，六合之内，不离于
五，人亦应之，非徒一阴一阳而已。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。
天地阴阳，气化升降，而有进退消长。有进退，则有偏亢；有消长，则有强弱，故万物之形气，各有不同。
人为万物之灵，禀阴阳五行之全气，而亦有太少之异。异者众，而阴阳和平者寡也。盖由其心意之邪正不同，
则禀气之纯驳各异。因其形由气成，气随心变者也。故圣贤之学，必以正心诚意，变化气质为先。孟子言∶人
皆可以为尧舜。释典云∶万法由心造。是变其心
而气质自变，虽尧舜之圣，亦可以学而至也。此虽圣贤勉人之语，人又安可自弃哉！
太阴之人，贪而不仁，下齐湛湛，好纳而恶出，心和而不发，不务于时，动而后之，此太阴之人也。
马注∶下齐湛湛者，内存阴险，外假谦虚，貌似下抑整齐，湛然无私也。好纳恶出者，贪得之心也。心和
不发，不务于时，动而后之者，心似和平，不即顺应，或有举动，必随人后，觇人利害，以为趋避，其深情浓
貌，狡诈之态如此。
少阴之人，小贪而贼心，见人有亡，常若有得，好伤好害，见人有荣，反乃愠怒，心疾而无恩，此少阴之人也。
马注∶小贪者，比太阴人小异也。其心以贼害为主，亦不仁也。人有失则喜，人有荣则愠，而心之嫉忌无恩者如此。
The Yellow Emperor asked: I have heard that people are divided into Yin and Yang types. What is meant by a Yin person? What is meant by a Yang person? Master Shao answered: Within the heaven and earth, inside the six directions, all things do not depart from the Five Phases (Wu Xing). Humans also correspond to this principle; it is not merely a matter of simple Yin or Yang alone. Generally, there are five categories: persons of Taiyin (Greater Yin), Shaoyin (Lesser Yin), Taiyang (Greater Yang), Shaoyang (Lesser Yang), and those in a state of Yin-Yang Peace (Harmony). These five types differ in their demeanor, and their sinews, bones, Qi, and Blood vary accordingly.
Heaven and Earth's Yin and Yang undergo transformation, with the ascending and descending of Qi, resulting in advancement and retreat, waxing and waning. With advancement and retreat comes excess and hyperactivity; with waxing and waning comes strength and weakness. Thus, the form and Qi of all things differ. Humans are the spirit of all things, endowed with the complete Qi of Yin, Yang, and the Five Phases, yet they still exhibit differences between "Tai" (Greater) and "Shao" (Lesser). There are many who differ, but few achieve Yin-Yang Peace. This is likely because the righteousness or perversity of one's mind differs, leading to variations in the purity or impurity of the endowment. Since the human form is shaped by Qi, and Qi changes with the mind, the learning of sages must prioritize rectifying the mind and making intentions sincere, thereby transforming one's constitution. Mencius said: "Everyone can become like Yao and Shun." Buddhist scriptures state: "All dharmas are created by the mind." By changing the mind, the constitution naturally transforms; even sages like Yao and Shun can be attained through study. Although these are words of encouragement from sages, how can people abandon themselves!
A person of Taiyin is greedy and unkind. Outwardly, they appear humble and orderly, deep and silent; inwardly, they prefer to receive and dislike giving. Their heart seems peaceful but does not express itself; they do not strive to adapt to the times, and their actions always follow others. This is the person of Taiyin.
Commentary by Ma Shi: "Xia qi zhan zhan" means harboring Yin-like insincerity internally while feigning humility externally. They appear submissive and orderly, seemingly profound and selfless. "Hao na e chu" reflects a greedy desire to acquire. "Xin he bu fa, bu wu yu shi, dong er hou zhi" implies appearing peaceful on the surface, not immediately conforming; when acting, they always lag behind others, observing others' interests and harms to determine their own approach to gain and avoidance of loss. Their deep affectionate appearance and cunning demeanor are thus described.
A person of Shaoyin has minor greed and a malicious heart. Seeing others suffer losses, they often feel as if they have gained something; they enjoy harming and injuring others. Seeing others prosper, they instead become angry. Their hearts are filled with jealousy and resentment without any benevolence. This is the person of Shaoyin.
Commentary by Ma Shi: "Minor greed" refers to a lesser degree of greed compared to Taiyin persons. Their hearts focus on malice and harm, which is also unkind. They rejoice at others' losses and resent others' prosperity; thus, their jealousy, envy, and lack of benevolence manifest in this way.