（灵枢阴阳二十五人篇 全）
黄帝曰∶余闻阴阳之人何如？伯高曰∶天地之间，六合之内，不离于五，人亦应之。（由阴阳而化五行，所以天地万
物之理，总不离五，而人身之相应者，亦惟此耳。按∶本节引前通天篇少师之答，而此云伯高者，岂少师即伯高之别称
耶？无考矣。）故五五二十五人之政，而阴阳之人不与焉，其态又不合于众者五，余已知之矣。愿闻二十五人之形，血气
之所生，别而以候，从外知内何如？（五行之中，又各有五，如下文以五形之人，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。然此言五行之详，非若前通天篇所谓太阳少阳太阴少阴和平五态而已，故曰阴阳之人
不与焉，又不合于众者五也。别而以候，欲别其外而知其内也。与，去声。别，入声。）岐伯曰∶悉乎哉问也，此先师之
秘也，虽伯高犹不能明之也。黄帝避席遵循而却曰∶余闻之，得其人弗教，是谓重失，得而泄之，天将厌之。余愿得而
明之，金柜藏之，不敢扬之。岐伯曰∶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。黄帝曰∶愿
卒闻之。（卒，尽也。）岐伯曰∶慎之慎之，臣请言之。木形之人，比于上角，似于苍帝。（比，属也，下同。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，此上以体象而言。）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。能，耐同，下彼此。）感而病生，足厥阴佗佗然。（足厥阴，肝木之经也。肝主筋，
为罢极之本，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，而脏为腑之主耳。故首云上角厥阴者，总言木形之全也；后云大角左角HT 角判角少阳者，分言木形之详也。
兹于上角而分左右，左右而又分上下，正以明阴阳之中复有阴阳也。余准此。佗音驼。）大角之人，比于左足少阳，少阳
之上遗遗然。（禀五形之偏者各四，曰左之上下，右之上下。而此言木形之左上者，是谓大角之人也。其形之见于外者，
属于左足少阳之经，如下文所谓足少阳之上，气血盛则通髯美长，以及血气多少等辨，正合此大角之人也。遗遗，柔退
貌。愚按∶通天篇有云太阴之人、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，是统言大体而
分其阴阳五态也；此以木火土金水五形之人，而复各分其左右上下，是于各形之中，而又悉其太少之义耳。总皆发明禀
赋之异，而示人以变化之不同也。大，太同。）左角之人，比于右足少阳，少阳之下随随然。（左角，一曰少角。随随，
从顺貌。下文云足少阳之下，血气盛则胫毛美长者，正合此少角之人，而此言其右之下也。余彼此。）HT 角之人，比于
右足少阳，少阳之上推推然。（一曰右角。角形而并于右足少阳之上者，是谓右角之人，此即言其右之上也。推推，前进
貌。HT 音代。）判角之人，比于左足少阳，少阳之下栝栝然。（判，半也。应在大角之下者，是为判角之人，而属于左
足少阳之下，即言其左之下也。栝栝，方正貌。凡此遗遗、随随、推推、栝栝者，皆所以表木形之象。）
火形之人，比于上征，似于赤帝。（征为火音。火形之人，总言火气之全者也。音属上征，而象类南方之赤帝。）其
为人赤色，（火之色也。）广KT ，（KT ，音引，当脊肉也。）锐面小头，（火上尖也。）好肩背髀腹，（火势炎上而盛于
中也。）小手足，（火势之旁者小也。）行安地。（火体下重也。）疾心，（火性速也。）行摇，（火象动也。）肩背肉满，（即
上文广KT 好肩背之意。）有气，（火属阳而多气也。）轻财，（火性多散也。）少信，（火性易变也。）多虑见事明，（火明
而善烛也。）好颜，（火色光明也。）急心，（火性急也。）不寿暴死，（急速之性，不耐久也。）能春夏不能秋冬。（阳王春
夏而畏水也。）秋冬感而病生，手少阴核核然。（手少阴，心火经也。火不耐于秋冬，故秋冬生病。核核然，火不得散而
结聚为形也。此言手少阴，下言手太阳者，以少阴太阳为表里，而皆属于火也。）质征之人，比于左手太阳，太阳之上肌
肌然。（一曰质之人，一曰大征。以征形而应于左之上，是谓大征之人，而属于左手太阳之上也。肌肌，肤浅貌。此下详
义，同前木形注中。）少征之人，比于右手太阳，太阳之下 然。（应右征之下者，是谓少征之人，而属于右手太阳之
下也。 ，不反貌，又多疑也。 音叨。）右征之人，比于右手太阳，太阳之上鲛鲛然。（一曰熊熊然。以征形而属于
右手太阳之上，是为右征之人。鲛鲛，踊跃貌。鲛音交。）质判之人，比于左手太阳，太阳之下支支颐颐然。（一曰质征。
此居质征之下，故曰质判，而属于左手太阳之下，判亦半之义也。支支，枝离貌。颐颐，自得貌。凡此肌肌之类者，皆
所以表火形之象。）
土形之人，比于上宫，似于上古黄帝。（宫为土音。土形之人，总言土气之全者也。音属上宫，而象类中央之黄帝。）
其为人黄色，（土色黄也。）圆面，（土形圆也。）大头，（土形广而平也。）美肩背，（土体浓也。）大腹，（土广载也。）美
股胫，（土主四肢也。）小手足，（盛在中也。）多肉，（土之合也。）上下相称，（土丰盛也。）行安地，（土安重也。）举足
浮。（大气举之也。）安心，（土性静也。）好利人，（土成物也。）不喜权势，（土自尊也。）善附人也，（藏垢纳污也。）能
秋冬不能春夏。（畏风湿也。）春夏感而病生，足太阴敦敦然。（足太阴，脾土经也。敦敦，重实貌。此言太阴，下言足阳
明者，以太阴阳明为表里，而皆属于土也。）大宫之人，比于左足阳明，阳明之上婉婉然。（以宫形而应于左之上，是谓
大宫之人，而属于左足阳明之上也。婉婉，委顺貌。此下详义同前木形注中。）加宫之人，比于左足阳明，阳明之下坎坎
然。（一曰众之人。应在大宫之下者，是谓加宫之人，而属于左足阳明之下也。坎坎，深固貌。）少宫之人，比于右足阳
明，阳明之上枢枢然。（应在大宫之右，故曰少宫之人，而属于右足阳明之上也。枢枢，圆转貌。）左宫之人，比于右足
阳明，阳明之下兀兀然。（一曰众之人，一曰阳明之上。详此义当是右宫之人，故属于右足阳明之下也。兀兀，独立不动
貌。凡此婉婉之类者，皆所以表土形之象也。）
金形之人，比于上商，似于白帝。（商为金音。金形之人，总言金气之全者也。音属上商，而象类西方之白帝。）其
为人方面，（金形方也。）白色，（金色白也。）小头，小肩背，小腹，小手足，（金形坚小也。）如骨发踵外，（足跟外坚，
如有骨发踵外者。）骨轻。（金体皆重而金无骨，故骨不能独重也。）身清廉，（金性洁也。）急心，（金性刚也。）静悍，（金
性静，动则悍也。）善为吏，（肃而威也。）能秋冬不能春夏。（金喜寒而畏火也。）春夏感而病生，手太阴敦敦然。（手太
阴，肺金经也。敦敦，坚实貌。手足太阴皆曰敦敦，而义稍不同，金坚土重也。此言手太阴，下言手阳明者，以太阴阳
明为表里，而皆属于金耳。）HT 商之人，比于左手阳明，阳明之上廉廉然。（HT 亦大也。左右之上俱可言HT ，故
上文云HT 角者比于右足少阳之上，此HT 商者比于左手阳明之上也。廉廉，棱角貌。此下详义同前木形注中。）右商
之人，比于左手阳明，阳明之下脱脱然。（详此当是右手阳明，庶与右商之人相属。脱脱，萧洒貌。）大商之人，比于右
手阳明，阳明之上监监然。（详此当是左手阳明，庶与左商之人相属。监监，多察貌。）少商之人，比于右手阳明，阳明
之下严严然。（应在右之下者，是谓少商之人，而属于右手阳明之下也。严严，庄重貌。凡此廉廉之类者，皆所以表金形
之象也。）
水形之人，比于上羽，似于黑帝。（羽为水音。水形之人，总言水气之全者也。音属上羽，而象类北方之黑帝。）其
为人黑色，（水色黑也。）面不平，（水有波也。）大头，（水面广也。）廉颐，（高流急也。）小肩，（支流细也。）大腹，（容
物如海也。）动手足，发行摇身，（水流动也。）下尻长，（水流长也。）背延延然。（亦长意也。）不敬畏，（任性趋下，不
向上也。）善欺 人，（水无实也。）戮死，（水无恒情，故多厄也。）能秋冬不能春夏。（水王秋冬，衰于春夏也。）春夏感
而病生，足少阴汗汗然。（足少阴，肾水经也。汗汗，濡润貌。此言足少阴，下言足太阳者，以少阴太阳为表里，而皆属
于水也。）大羽之人，比于右足太阳，太阳之上颊颊然。（以水形而应于右之上者，是为大羽之人，而属于右足太阳之上
也。颊颊，得色貌。此下详义同前木形注中。）少羽之人，比于左足太阳，太阳之下纡纡然。（应在左之下者，是为少羽
之人，而属于左足太阳之下也。纡纡，曲折貌。）众之为人，比于右足太阳，太阳之下洁洁然。（众，常也。一曰加之人。
应在右之下者，曰众之为人，而属于右足太阳之下也。洁洁，清净貌。诸形皆言大少，而此独曰众，意者水形多变，而
此独洁洁，故可同于众也。）桎之为人，比于左足太阳，太阳之上安安然。（桎，窒同，局窒不通之义。居左之上者曰桎
之为人，而属于左足太阳之上也。安安，定静貌。诸不言桎而此独言者，盖以水性虽流，而为器所局，则安然不动，故
云桎也。凡此颊颊之类者，皆所以表水形之象也。）是故五形之人二十五变者，众之所以相欺者是也。（形分为五，而又
分为二十五，禀赋既偏，则不免强弱胜负之相欺，故惟不偏不易，而钟天地之正气者，斯为阴阳和平之人，是以有圣跖
贤愚之别也。）
黄帝曰∶得其形不得其色何如？岐伯曰∶形胜色、色胜形者，至其胜时年加，感则病行，失则忧矣。（此言形色当相
合，否则为病矣。得其形者，如上文之所谓二十五形也。形胜色者，如以木形人而色见黄也。色胜形者，如以木形人而
色见白也。胜时年者，如木王土衰，而又逢丁壬之木运，或东方之干支，或厥阴气候之类，值其王气相加，而感之则病
矣。既病而再有疏失，乃可忧也。）形色相得者，富贵大乐。（气质调和也。）黄帝曰∶其形色相胜之时年，加可知乎？（此
言形色之相胜者，复有年忌之当知也。）岐伯曰∶凡年忌下上之人，大忌常加七岁。（年忌者，忌有常数，所以示人之避
患也。下上之人，如上文五形或上或下之人，其年忌常以七岁为始。）十六岁、二十五岁、三十四岁、四十三岁、五十二
岁、六十一岁，皆人之大忌，不可不自安也。（此言年忌始于七岁，以至六十一岁，皆递加九年者，盖以七为阳之少，九
为阳之老，阳数极于九而极必变，故自七岁以后，凡遇九年，皆为年忌。）感则病行，失则忧矣。当此之时，无为奸事，
是谓年忌。（当年忌之年，易于感病，失则为忧，故尤宜知慎也。）
黄帝曰∶夫子之言脉之上下，血气之候，以知形气奈何？岐伯曰∶足阳明之上，血气盛则髯美长；血少气多则髯短；
故气少血多则髯少；血气皆少则无髯，两吻多画。（此下言手足三阳之外候也。足阳明胃经之脉行于上体者，循鼻外挟口
环唇，故此经气血之盛衰，皆形见于口旁之髯也。吻，口角也。画，纹也。阳明血气不充，两吻故多纹画。）足阳明之下，
血气盛则下毛美长至胸；血多气少则下毛美短至脐，行则善高举足，足趾少肉，足善寒；（足阳明之脉行于下体者，由归
来至气街，阴阳总宗筋之会，会于气街而阳明为之长，故形见于下毛，而或有至胸至脐也。行则善高举足者，因其血多。
盖四肢皆禀气于胃，足受血而能步也。足趾少肉足善寒者，因其气少。盖四肢者诸阳之本，阳气不足，则指少肉而善寒
也。）血少气多则肉而善瘃；（瘃，寒肿也。血少气多则浮见于外，故下体肉分多为肿也。瘃音竹。）血气皆少则无毛，有
则稀枯悴，善痿厥足痹。（悴，憔悴也。足阳明为五脏六腑之海，主润宗筋，束骨而利机关也。今气血俱少于下，故为痿
厥足痹等病。）
足少阳之上，气血盛则通髯美长；血多气少则通髯美短；血少气多则少须；血气皆少则无须，（足少阳胆经之脉行于
上体者，抵于 ，下颊车，故其气血之盛衰，必形见于须髯也。在颐曰须，在颊曰髯。）感于寒湿，则善痹骨痛爪枯也。
*Ling Shu: Yin Yang Twenty-Five People* (Full Text)
Huang Di asked: I have heard of people of Yin and Yang; what are they like? Bo Gao replied: Within the heaven and earth, within the six directions, all things do not depart from the Five Phases (Wu Xing), and humans also correspond to this. (From Yin and Yang, the Five Phases are transformed; thus, the principles of all things in heaven and earth generally do not depart from five, and the corresponding aspect in the human body is also limited to these five. Note: This section quotes the answer of Shao Shi from the previous chapter *Tong Tian*, but here it mentions Bo Gao. Could Shao Shi be another name for Bo Gao? It cannot be verified.) Therefore, there are twenty-five categories of people based on the Five Phases (5x5=25), while those of pure Yin and Yang are excluded. The five types whose forms do not conform to the general public, I already know them. I wish to hear about the physical characteristics of these twenty-five types of people, how their Qi and Blood are generated, and how to distinguish their external manifestations to understand their internal conditions. (Within each of the Five Phases, there are further five sub-types, as described below where each of the five elemental forms is divided into left-upper, left-lower, right-upper, and right-lower. Thus, five times five equals twenty-five people. However, this discusses the detailed classification of the Five Phases, unlike the five states mentioned in the previous chapter *Tong Tian* (Taiyang, Shaoyang, Taiyin, Shaoyin, and Peaceful). Hence, it says that those of pure Yin and Yang are not included, nor do they belong to the five general types. "Distinguishing by observation" aims to understand the interior through the exterior. "Yu" is pronounced with the departing tone, "Bie" with the entering tone.)
Qi Bo said: Your question is indeed thorough! This is a secret of the ancient masters; even Bo Gao could not fully elucidate it. Huang Di stepped out of his seat, bowed respectfully, and retreated, saying: I have heard that obtaining a suitable teacher but failing to teach is called a double loss; obtaining knowledge but leaking it will cause Heaven to abhor you. I wish to understand it clearly, store it in a golden cabinet, and dare not broadcast it. Qi Bo said: First, establish the five elemental forms: Metal, Wood, Water, Fire, and Earth. Distinguish their five colors and differentiate the people of these five forms, then the twenty-five types of people will be complete. Huang Di said: I wish to hear the rest. (Zu means "to the end".) Qi Bo said: Be cautious, be cautious! Let me explain.
People of the Wood Form correspond to the Upper Jue (note: Jue here refers to the musical note associated with Wood, often translated as 'Jue' or 'Wood Tone'), resembling the Azure Emperor. (Bi means "corresponds to", same below. Jue is the musical note for Wood, Cang (Azure/Green) is the color for Wood. People of the Wood Form are those who fully inherit the Qi of Wood. Their voice resembles the Upper Jue, and their image resembles the Azure Emperor of the East.) Such people have a bluish-green complexion, small heads, (resembling the tip of a tree,) long faces, (Wood form is elongated,) broad shoulders and backs, (Wood body is large,) straight bodies, (Wood nature is upright,) and small hands and feet. (Wood branches are slender. The above describes physical appearance.) They are talented, (like wood shaped by carving, serving its purpose;) they worry excessively, (growth is endless, representing the transformation of Wood;) they lack physical strength, (Wood nature is soft;) they are often anxious and laborious in affairs, (Wood nature is not still;) they can endure Spring and Summer but not Autumn and Winter. (Wood grows with Yang Qi and withers with Yin Qi; this describes their nature. Neng is synonymous with Nai [endure], as used below.) When affected by pathogens and becoming ill, symptoms manifest in the Foot Jueyin Liver Meridian, characterized by flaccidity and heaviness. (Foot Jueyin is the meridian of Liver Wood. The Liver governs tendons and is the root of fatigue; hence, tendons appear flaccid and heavy. Tuotuo describes the appearance of flexible yet sluggish tendons. Foot Jueyin is the Zang organ of Wood, and Foot Shaoyang is its Fu organ. Mentioning the Zang first and then the Fu is because Jueyin and Shaoyang are exterior-interior pairs, and the Zang is the master of the Fu. Thus, "Upper Jue Jueyin" summarizes the complete Wood form; later terms like "Da Jue, Zuo Jue, HT Jue, Pan Jue, Shaoyang" detail the Wood form. Dividing Upper Jue into left/right and upper/lower clarifies that Yin and Yang contain further Yin and Yang. Others follow this pattern. Tuo sounds like Tuo.)
People of the Da Jue (Great Jue) type correspond to the left Foot Shaoyang Gallbladder Meridian, where the Qi and Blood in the upper part of this meridian manifest as Yiyiran. (Those inheriting partial aspects of the five forms number four each, categorized as left-upper, left-lower, right-upper, right-lower. The left-upper Wood form person is called Da Jue. Their external manifestation belongs to the left Foot Shaoyang meridian; as stated below, abundant Qi and Blood in the upper part of Foot Shaoyang result in beautiful, long sideburns, which fits this Da Jue person. Yiyi describes a gentle and retiring demeanor. Note: The *Tong Tian* chapter mentions five types: Taiyin, Shaoyin, Taiyang, Shaoyang, and Yin-Yang Peaceful, differing in temperament, representing the general Yin-Yang states. Here, the five elemental forms are further subdivided into left/right/upper/lower, detailing the meanings of Shao (Lesser) and Tai (Greater) within each form. All aim to illustrate differences in constitution and variations. Da is synonymous with Tai.)
People of the Zuo Jue (Left Jue) type correspond to the right Foot Shaoyang Gallbladder Meridian, where the Qi and Blood in the lower part manifest as Suisuiran. (Zuo Jue is also called Shao Jue. Suisui describes an obedient demeanor. The text below states that abundant Qi and Blood in the lower part of Foot Shaoyang results in beautiful, long hair on the shins, fitting this Shao Jue person, though here it refers to the right-lower position. Others follow similarly.)
People of the HT Jue type correspond to the right Foot Shaoyang Gallbladder Meridian, where the Qi and Blood in the upper part manifest as Tuituiran. (Also called You Jue [Right Jue]. A person with Jue form corresponding to the upper part of the right Foot Shaoyang meridian is called You Jue. Tuitui describes a forward-moving demeanor. HT sounds like Dai.)
People of the Pan Jue (Half Jue) type correspond to the left Foot Shaoyang Gallbladder Meridian, where the Qi and Blood in the lower part manifest as Guoguoran. (Pan means half. One who should be below Da Jue is called Pan Jue, belonging to the lower part of the left Foot Shaoyang meridian. Guoguo describes a square and upright demeanor. The aforementioned Yiyi, Suisui, Tuitui, and Guoguo all represent the imagery of the Wood form.)
People of the Fire Form correspond to the Upper Zhi (Zhi is the musical note for Fire), resembling the Red Emperor. (Zhi is the musical note for Fire. People of the Fire Form fully inherit the Qi of Fire. Their voice corresponds to Upper Zhi, and their image resembles the Red Emperor of the South.) Such people have a red complexion, (the color of Fire,) broad back muscles, (KT, pronounced Yin, refers to the muscles along the spine,) sharp faces, and small heads, (Fire shape is pointed at the top,) full shoulders, backs, thighs, and abdomen, (Fire flames upward and is vigorous in the center,) small hands and feet, (Fire's peripheral influence is small,) walk steadily close to the ground, (Fire body is heavy downwards,) have quick minds, (Fire nature is rapid,) walk with swaying movements, (Fire image is dynamic,) have full shoulder and back muscles, (as mentioned above regarding broad back muscles and full shoulders/back,) possess strong Qi, (Fire is Yang and abundant in Qi,) are generous with wealth, (Fire nature tends to scatter,) lack trustworthiness, (Fire nature is changeable,) think much but see clearly, (Fire is bright and illuminates well,) value appearance, (Fire color is luminous,) have urgent tempers, (Fire nature is hasty,) have short lives and may die suddenly, (rapid nature cannot endure long,) and can endure Spring and Summer but not Autumn and Winter. (Yang is prosperous in Spring and Summer and fears Water.) When affected by pathogens in Autumn and Winter and becoming ill, symptoms manifest in the Hand Shaoyin Heart Meridian, characterized by nodular accumulation. (Hand Shaoyin is the Heart Fire meridian. Fire cannot withstand Autumn and Winter, so illness occurs then. Hehe describes Fire Qi failing to dissipate and accumulating into lumps. Mentioning Hand Shaoyin and then Hand Taiyang is because Shaoyin and Taiyang are exterior-interior pairs and both belong to Fire.)
People of the Zhi Zhi (Great Zhi) type correspond to the left Hand Taiyang Small Intestine Meridian, where the Qi and Blood in the upper part manifest as Jimimiran. (Also called Zhi Ren or Da Zhi. Corresponding to the left-upper aspect of Zhi form, called Da Zhi, belonging to the upper part of the left Hand Taiyang meridian. Jimimi describes a superficial appearance. Detailed meanings below are the same as in the Wood form notes.)
People of the Shao Zhi (Lesser Zhi) type correspond to the right Hand Taiyang Small Intestine Meridian, where the Qi and Blood in the lower part manifest as Tao Ran. (One corresponding to the lower-right Zhi is called Shao Zhi, belonging to the lower part of the right Hand Taiyang meridian. Tao describes a non-retreating demeanor and suspicion. Tao sounds like Tao.)
People of the You Zhi (Right Zhi) type correspond to the right Hand Taiyang Small Intestine Meridian, where the Qi and Blood in the upper part manifest as Jiaojiaoran. (Also called Xiongxiong Ran. Corresponding to the right-upper aspect of Zhi form, called You Zhi. Jiaojiao describes a leaping demeanor. Jiao sounds like Jiao.)
People of the Zhi Pan (Half Zhi) type correspond to the left Hand Taiyang Small Intestine Meridian, where the Qi and Blood in the lower part manifest as Zhizhi Yiyan. (Also called Zhi Zhi. Located below Zhi Zhi, hence called Zhi Pan, belonging to the lower part of the left Hand Taiyang meridian. Pan also means half. Zhizhi describes a branched/disconnected appearance. Yiyan describes a self-satisfied demeanor. The aforementioned Jimimi etc. all represent the imagery of the Fire form.)
People of the Earth Form correspond to the Upper Gong (Gong is the musical note for Earth), resembling the Yellow Emperor of antiquity. (Gong is the musical note for Earth. People of the Earth Form fully inherit the Qi of Earth. Their voice corresponds to Upper Gong, and their image resembles the Yellow Emperor of the Center.) Such people have a yellow complexion, (Earth color is yellow,) round faces, (Earth form is round,) large heads, (Earth form is broad and flat,) beautiful shoulders and backs, (Earth body is dense,) large abdomens, (Earth carries broadly,) beautiful thighs and calves, (Earth governs the four limbs,) small hands and feet, (Essence is concentrated in the center,) fleshy, (Earth is cohesive,) proportionate upper and lower body, (Earth is abundant,) walk steadily, (Earth is stable and heavy,) lift feet lightly. (Supported by great Qi.) Have peaceful minds, (Earth nature is quiet,) benefit others, (Earth completes things,) dislike power and authority, (Earth values itself,) are good at attaching to others, (tolerates filth and accepts dirt,) can endure Autumn and Winter but not Spring and Summer. (Fears wind and dampness.) When affected by pathogens in Spring and Summer and becoming ill, symptoms manifest in the Foot Taiyin Spleen Meridian, characterized by heaviness and solidity. (Foot Taiyin is the Spleen Earth meridian. Dun dun describes a heavy and solid demeanor. Mentioning Taiyin and then Foot Yangming is because Taiyin and Yangming are exterior-interior pairs and both belong to Earth.)
People of the Da Gong (Great Gong) type correspond to the left Foot Yangming Stomach Meridian, where the Qi and Blood in the upper part manifest as Wanwanran. (Corresponding to the left-upper aspect of Gong form, called Da Gong, belonging to the upper part of the left Foot Yangming meridian. Wanwan describes a compliant demeanor. Detailed meanings below are the same as in the Wood form notes.)
People of the Jia Gong (Added Gong) type correspond to the left Foot Yangming Stomach Meridian, where the Qi and Blood in the lower part manifest as Kan kan ran. (Also called Zhong Ren. One who should be below Da Gong is called Jia Gong, belonging to the lower part of the left Foot Yangming meridian. Kankan describes a deep and firm demeanor.)
People of the Shao Gong (Lesser Gong) type correspond to the right Foot Yangming Stomach Meridian, where the Qi and Blood in the upper part manifest as Shushuran. (Should be on the right of Da Gong, hence called Shao Gong, belonging to the upper part of the right Foot Yangming meridian. Shushu describes a rotating/smooth demeanor.)
People of the Zuo Gong (Left Gong) type correspond to the right Foot Yangming Stomach Meridian, where the Qi and Blood in the lower part manifest as Wuwuran. (Also called Zhong Ren or Yangming Shang. Analyzing the meaning, this should be You Gong [Right Gong], hence belonging to the lower part of the right Foot Yangming meridian. Wuwu describes standing alone and motionless. The aforementioned Wanwan etc. all represent the imagery of the Earth form.)
People of the Metal Form correspond to the Upper Shang (Shang is the musical note for Metal), resembling the White Emperor. (Shang is the musical note for Metal. People of the Metal Form fully inherit the Qi of Metal. Their voice corresponds to Upper Shang, and their image resembles the White Emperor of the West.) Such people have a square face, (Metal form is square,) white complexion, (Metal color is white,) small heads, small shoulders and backs, small abdomens, small hands and feet, (Metal form is firm and small,) heels protruding outwardly hard, (Heels are hard outside, as if bone protrudes from the heel,) bones are light. (Metal bodies are generally heavy, but Metal lacks bone structure, so bones cannot be independently heavy.) Are clean and incorruptible, (Metal nature is pure,) have urgent tempers, (Metal nature is rigid,) quiet yet fierce, (Metal nature is quiet; when moving, it is fierce,) are good officials, (solemn and majestic,) can endure Autumn and Winter but not Spring and Summer. (Metal likes cold and fears Fire.) When affected by pathogens in Spring and Summer and becoming ill, symptoms manifest in the Hand Taiyin Lung Meridian, characterized by firmness. (Hand Taiyin is the Lung Metal meridian. Dun dun describes a solid demeanor. Both Hand and Foot Taiyin use Dun dun, but meanings differ slightly: Metal is firm, Earth is heavy. Mentioning Hand Taiyin and then Hand Yangming is because Taiyin and Yangming are exterior-interior pairs and both belong to Metal.)
People of the HT Shang type correspond to the left Hand Yangming Large Intestine Meridian, where the Qi and Blood in the upper part manifest as Lianlianran. (HT also means Great. Left and right upper parts can both be referred to as HT, so the text above says HT Jue corresponds to the upper right Foot Shaoyang, and here HT Shang corresponds to the upper left Hand Yangming. Lianlian describes an angular demeanor. Detailed meanings below are the same as in the Wood form notes.)
People of the You Shang (Right Shang) type correspond to the left Hand Yangming Large Intestine Meridian, where the Qi and Blood in the lower part manifest as Tuotuoran. (Analyzing this, it should be the right Hand Yangming to match the Right Shang person. Tuotuo describes a free and easy demeanor.)
People of the Da Shang (Great Shang) type correspond to the right Hand Yangming Large Intestine Meridian, where the Qi and Blood in the upper part manifest as Jianjianran. (Analyzing this, it should be the left Hand Yangming to match the Left Shang person. Jianjian describes being observant/cautious.)
People of the Shao Shang (Lesser Shang) type correspond to the right Hand Yangming Large Intestine Meridian, where the Qi and Blood in the lower part manifest as Yanyanran. (One in the lower-right is called Shao Shang, belonging to the lower part of the right Hand Yangming meridian. Yanyan describes a solemn demeanor. The aforementioned Lianlian etc. all represent the imagery of the Metal form.)
People of the Water Form correspond to the Upper Yu (Yu is the musical note for Water), resembling the Black Emperor. (Yu is the musical note for Water. People of the Water Form fully inherit the Qi of Water. Their voice corresponds to Upper Yu, and their image resembles the Black Emperor of the North.) Such people have a black complexion, (Water color is black,) uneven faces, (Water has waves,) large heads, (Water surface is broad,) sharp chins, (High flow is rapid, referring to steep jawlines,) small shoulders, (Side streams are thin,) large abdomens, (Containing things like the sea,) active hands and feet, walking with body swaying, (Water flows,) long sacrum, (Water flow is long,) and extended, long backs. (Also means long.) Are not reverent, (Following nature downwards, not upwards,) good at deceiving people, (Water has no substance,) die by execution, (Water has no constant emotion, thus prone to disaster,) can endure Autumn and Winter but not Spring and Summer. (Water is prosperous in Autumn and Winter, weak in Spring and Summer.) When affected by pathogens in Spring and Summer and becoming ill, symptoms manifest in the Foot Shaoyin Kidney Meridian, characterized by moisture. (Foot Shaoyin is the Kidney Water meridian. Han han describes a moist demeanor. Mentioning Foot Shaoyin and then Foot Taiyang is because Shaoyin and Taiyang are exterior-interior pairs and both belong to Water.)
People of the Da Yu (Great Yu) type correspond to the right Foot Taiyang Bladder Meridian, where the Qi and Blood in the upper part manifest as Jiajarun. (Corresponding to the right-upper aspect of Water form, called Da Yu, belonging to the upper part of the right Foot Taiyang meridian. Jiajia describes a pleased/expressionful demeanor. Detailed meanings below are the same as in the Wood form notes.)
People of the Shao Yu (Lesser Yu) type correspond to the left Foot Taiyang Bladder Meridian, where the Qi and Blood in the lower part manifest as Yuyuran. (One in the lower-left is called Shao Yu, belonging to the lower part of the left Foot Taiyang meridian. Yuyu describes a winding/tortuous demeanor.)
People of the Zhong (Common/Multitude) type correspond to the right Foot Taiyang Bladder Meridian, where the Qi and Blood in the lower part manifest as Jiejieran. (Zhong means common. Also called Jia Ren. One in the lower-right is called Zhong Ren, belonging to the lower part of the right Foot Taiyang meridian. Jiejie describes a pure/clean demeanor. All forms discuss Da and Shao, but this one uses Zhong. The idea is that Water form is variable, but here it is uniquely pure, thus comparable to the common multitude.)
People of the Zhi (Blocked/Stagnant) type correspond to the left Foot Taiyang Bladder Meridian, where the Qi and Blood in the upper part manifest as An'anran. (Zhi is synonymous with Bi [blocked], meaning obstructed/stagnant. One in the upper-left is called Zhi Ren, belonging to the upper part of the left Foot Taiyang meridian. An'an describes a calm and still demeanor. Other forms do not mention Zhi, but this one does, likely because although Water flows, if confined by a vessel, it remains still and unmoving, hence called Zhi. The aforementioned Jiajia etc. all represent the imagery of the Water form.)
Therefore, the twenty-five variations of the five elemental forms are why the multitude欺压 (bully/oppress) one another. (Forms are divided into five, and further into twenty-five. Since constitution is biased, there is inevitably bullying due to strength and weakness. Thus, only those who are unbiased and unchanging, gathering the righteous Qi of Heaven and Earth, are the Yin-Yang Peaceful people, leading to distinctions between sages and tyrants, wise and foolish.)
Huang Di asked: What if one has the form but not the corresponding color? Qi Bo said: In cases where Form overcomes Color, or Color overcomes Form, when the overcoming time arrives and is compounded by the annual climate, pathogenic invasion leads to disease; if mishandled, it brings worry. (This states that Form and Color should match; otherwise, disease arises. "Obtaining Form" refers to the twenty-five forms mentioned above. "Form overcomes Color" is like a Wood form person showing a Yellow color. "Color overcomes Form" is like a Wood form person showing a White color. "Overcoming Time and Year" is like Wood prospering and Earth declining, combined with Ding-Ren Wood cycles, Eastern stems/branches, or Jueyin climates. When the prosperous Qi adds to this, invasion causes disease. If mishandled after illness, worry ensues.)
When Form and Color match, there is wealth, honor, and great joy. (Constitution and temperament are harmonious.)
Huang Di asked: Can the timing of Form and Color overcoming each other and the annual prohibitions be known? (This states that for those with overcoming Form and Color, the annual prohibitions must be known.)
Qi Bo said: For all annual prohibitions, applicable to upper and lower types, the major prohibitions usually begin at age seven. (Annual prohibitions have fixed numbers to warn people to avoid harm. Upper and lower types refer to the five forms above or below; their prohibitions typically start at seven.) Sixteen, twenty-five, thirty-four, forty-three, fifty-two, and sixty-one years old are all major prohibitions for humans, requiring careful self-cultivation. (This states prohibitions start at seven and go up to sixty-one, increasing by nine years each time. Seven is the young Yang number, nine is the old Yang number. Yang numbers peak at nine, and extremes lead to change. Thus, every nine years after age seven is a prohibition year.) Pathogenic invasion leads to disease; mishandling brings worry. During these times, do not engage in illicit acts; this is called the Annual Prohibition. (In the year of prohibition, one is prone to illness, and mishandling brings worry, so extra caution is needed.)
Huang Di asked: How does your teaching on pulse positions and Qi/Blood manifestations help us understand Form and Qi? Qi Bo said: In the upper part of the Foot Yangming Meridian, abundant Qi and Blood result in beautiful, long beard hair; less Blood and more Qi result in short beard hair; less Qi and more Blood result in sparse beard hair; deficient Qi and Blood result in no beard hair, with many wrinkles at the corners of the mouth. (Below describes external signs of the three Yang meridians of the foot and hand. The Foot Yangming Stomach Meridian runs on the upper body, passing beside the nose, surrounding the lips. Thus, the abundance or deficiency of Qi and Blood in this meridian manifests in the beard around the mouth. Wen is the corner of the mouth; Hua is wrinkle. Insufficient Yangming Qi and Blood cause wrinkles at the mouth corners.)
In the lower part of the Foot Yangming Meridian, abundant Qi and Blood result in beautiful, long pubic hair extending to the chest; more Blood and less Qi result in beautiful but short pubic hair extending to the navel; walking with high-stepping gait, toes have little flesh, and feet are prone to cold; (The Foot Yangming Meridian runs on the lower body, from Guilai to Qichong, where the total Sinew of Yin and Yang meets, converging at Qichong with Yangming as the leader. Thus, it manifests in pubic hair, possibly reaching chest or navel. High-stepping gait is due to abundant Blood. Limbs receive Qi from the Stomach; feet need Blood to walk. Little toe flesh and cold feet are due to deficient Qi. Limbs are the root of Yang Qi; insufficient Yang Qi leads to little flesh in fingers/toes and coldness.) less Blood and more Qi result in swollen flesh prone to chilblains; (Zhu is cold swelling. Less Blood and more Qi float outward, causing swelling in lower limb muscles. Zhu sounds like Zhu.) deficient Qi and Blood result in no hair, or if present, sparse, dry, and emaciated hair, prone to Wei syndrome, Jue syndrome, and foot Bi syndrome. (Cui is emaciation. Foot Yangming is the Sea of the Five Zang and Six Fu organs, moistening the Sinews, binding bones, and facilitating joints. Deficient Qi and Blood below cause Wei, Jue, and Bi syndromes.)
In the upper part of the Foot Shaoyang Meridian, abundant Qi and Blood result in beautiful, long sideburns; more Blood and less Qi result in beautiful but short sideburns; less Blood and more Qi result in sparse whiskers; deficient Qi and Blood result in no whiskers, (The Foot Shaoyang Gallbladder Meridian runs on the upper body, reaching the temple, descending past Jiache. Thus, Qi and Blood abundance/deficiency manifest in whiskers. Whiskers on the chin are Xu; on the cheeks are Ran.) susceptible to Bi syndrome, bone pain, and dry nails when affected by Cold and Dampness.