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Individuals of the Taiyang (Greater Yang) constitution present with an arrogant and lofty demeanor, standing tall and erect, sometimes appearing as if their backs are bent backward; this characterizes a Taiyang person.
Ma's Commentary: "Xuan" refers to a carriage moving forward. "Xuanxuan" implies loftiness and prominence. "Chuchu" signifies a straight and upright posture. If viewed from behind, their back may appear bent or broken, reflecting an unrestrained and undisciplined attitude.

Individuals of the Shaoyang (Lesser Yang) constitution tend to stand with their heads tilted back and walk with a swaying motion; their arms and elbows often protrude behind their backs; this characterizes a Shaoyang person.
Ma's Commentary: Based on their posture, they are active rather than still, lacking the diligence required for self-restraint and moral cultivation.

Individuals of the Yin-Yang Peaceful constitution appear calm and dignified ("Weiwei"), compliant and gentle ("Suishui"), solemn and majestic ("Aoao"), cheerful and pleasant ("Yuyu"), graceful in social interaction ("Huanghuang"), and orderly and neat ("Doudou"). The masses refer to them as Junzi (Gentlemen), characterizing a Yin-Yang Peaceful person.
Ma's Commentary: "Weiwei" denotes a calm and dignified appearance, as seen in the *Book of Songs* chapter "Junzi Xielaoh": "Weiwei tuotuo." "Suishui" means not being hasty or hurried. "Aoao" indicates a solemn manner, as stated in the *Book of Songs*: "Aoao." "Yuyu" signifies harmony and joy, as mentioned in the *Analects*: "Yuyu ru ye." "Huanghuang" describes graceful conduct in social interactions, as noted in the *Book of Rites*: "Turning and revolving according to the compass, bending and straightening according to the square." "Doudou" implies orderliness without chaos. The term "Junzi" can apply to anyone from Sages to those who have achieved moral perfection.

Variations in human longevity arise from the thickness or thinness of one's innate Qi (Vital Energy), not from the clarity or turbidity of one's temperament. The virtuous possess clear Qi, while the foolish possess turbid Qi; this distinction stems from the brightness or darkness of their nature, which in turn affects the clarity or turbidity of their Qi. Essentially, Qi constitutes Life (Ming), as Qi obeys Nature (Xing); thus, they are collectively termed Xingming (Nature and Life). Therefore, the virtuous may die young because their Qi is thin yet their Nature is bright; the foolish may live long because their Qi is thick yet their Nature is dark. Consequently, the cultivation of life by a gentleman involves more than merely preserving Qi and Blood (Vital Substance and Nutritive Energy) to extend lifespan. As stated: "Whether one lives long or dies young, do not change your resolve; cultivate yourself and await destiny." Preserving virtue is equivalent to preserving longevity. Why? Qi is endowed by Heaven and is beyond our direct control; if we fail to cultivate virtue, it is our own fault, so how can we claim longevity? The virtuous act according to their position, following the natural transformation of Heaven and Earth, without losing their endowment. By illuminating their virtue and delighting in the Dao, they set an example for posterity; who could surpass them in longevity? The foolish are different: they indulge desires and ruin virtue, thereby losing their endowment. They rely on medicines and foods to tonify Qi and Blood, greedily clinging to life. This benefits neither the world nor themselves, and may even invite disaster; in such cases, dying young is preferable to living long. However, the Sage’s teaching is indiscriminate, nurturing all things equally. Regardless of wisdom or folly, all are desired to thrive and preserve their endowment. Having clarified the principles of generation and transformation, the Sage teaches methods of health preservation, warns against causes of disease, and establishes therapeutic protocols. Alas, this represents the utmost benevolence and compassion! Those skilled in health preservation remain disease-free; if there is no disease, why use medicine? Thus, health preservation is the foundation of preserving life. Disease arises from external invasion by the Six Qi (Wind, Cold, Summer-heat, Dampness, Dryness, Fire) and internal injury by the Seven Emotions (Joy, Anger, Worry, Pensiveness, Sadness, Fear, Fright). Therefore, daily activities and diet must align with the flow of Heaven and Earth's Qi, requiring constant vigilance to avoid external pathogens. One must restrain anger, curb desires, purify the mind, and moderate labor to prevent harm from the Seven Emotions. In this way, the Yin-Yang and Qi-Blood of the body achieve harmony and smooth flow, naturally avoiding the suffering of illness and premature death. Since Qi and Blood are directed by the Heart-Mind (Shen), when the Heart-Mind is settled and the Spirit (Shen) is at peace, Qi and Blood become firm, rendering external pathogens powerless. Hence, the Classic states: "Tranquil and empty, true Qi follows; spirit guarded within, how can disease arise?" "Empty" means emptying the mind, so the Spirit becomes clear; "Nothingness" means having no desires, so Essence (Jing) becomes secure. The innate True Qi grows accordingly, and the Spirit remains guarded within, leaving no room for disease. Therefore, those who cherish their bodies must understand this principle. By maintaining tranquility and emptiness, every action becomes good, virtue is perfected, and one gradually enters the realm of the Junzi, benefiting the present age and gaining fame for posterity. Their longevity would be immeasurable!