室、犹房室也。凡此八者。皆气血之所由行也。正气居之则为用。邪气居之则伤经络机关。而屈伸为之不利。
此八虚可候五脏也。简案、 、说文。曲脊也。即拘挛之义。
诸本无篇字。马云。内言人有五等。皆禀气于天。故名篇。
心能备而行之乎 张云。谓贤圣之心。本异于人。其有能兼备阴阳者否也。
盖有太阴之人（止）各不等 张云。太阴、少阴、太阳、少阳者。非如经络之三阴三阳也。盖以天
禀之纯阴者曰太阴。多阴少阳者曰少阴。纯阳者为太阳。多阳少阴者为少阳。并阴阳和平之人。而分为五态也。
此虽以禀赋为言。至于血气
疾病之变。则亦有纯阴纯阳。寒热微甚。及阴阳和平之异也。故阳脏者偏宜于寒。阴脏者偏宜于热。或先阳而
后变为阴者。或先阴而后变为阳者。皆医家不可不察也。
下齐湛湛 甲乙。齐、作济。马云。内存阴险。外假谦虚。貌似下抑整齐。湛然无私也。张云。湛湛
、水澄貌。亦卑下自明之意。志云。湛湛、清洁貌。下齐、谦下整齐。足恭之态也。简案、楚辞注。湛湛、深貌。
好内而恶出 马云。内、纳同。好纳而恶出者。有所得则喜。有所费则怒也。
心和而不发 甲乙。和、作抑。张云。心和者。阴性柔也。不发者。阴多脏也。志云。阴柔之性也。
简案、贪而不仁。焉得有和。甲乙为是。
动而后之 甲乙。之、作人。志云。见人之举动而后随之。柔顺之态也。
见人有亡常若有得 赵氏云。少阴之人。少偏于阴。故少贪。然阴险之性。局量褊浅。故常存贼害
之心。利人之失而忌人之得也。张云。即幸灾乐祸之谓。
心疾而无恩 马云。其心忌嫉而无恩。
于于 马云。于于、无争之意。张云。于于、自足貌。（出庄子疏）志同。
志发于四野 马云。事不畏人知也。赵氏云。放旷而肆志也。
举措 说文。措、置也。易系辞。举而措之。
为事如常自用 马云。为事止庸常也。自用者。即中庸之所谓愚而好自用也。简案如、而通。
常无悔 甲乙无常字。悔、作改。
谛谛好自贵 张云。谛谛、审而又审也。小有聪明。
因而自贵。简案、玉篇。谛、审也。谛也。又谛、审也。后汉祭祀志。谛谛昭穆。尊卑之义。而集韵。谛、丁
订注。与谛同。此以谛蹄为一字。可疑。
无为惧惧（止）或与不争 张云。心有所主。乃能不动。贫贱不能移。威武不能屈。是无惧惧也。利
欲不能入。富贵不能淫。是无欣欣也。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。圣
人之道。为而不争。老子曰。以其不争。故天下莫能与争之。
谦谦 甲乙作谦让。马云。易曰谦尊而光。
谭而不治 马云。无为而治也。张云同。简案、礼大戴。子张问入官修业。居久而谭。注。谓安纵也。
阳明脉小而太阳脉大 马云。胃小。故阳明之脉小也。肠大。故手太阳小肠之脉大也。张云。此其
多阴少阳者。以阳明为五脏六腑之海。小肠为传送之腑。胃小则藏贮少而气必微少。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。
阳重脱者易狂 马本。志本。阳、作阴。易、作阳。张云。阴气既少而复泻之。其阴必脱。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。赵氏云。无脱其阴。而泻其阳者。阳为阴之固也。若阴气重脱。则为阳狂。阳气生于阴中。
阴重脱则阳亦脱。阴阳皆脱。则为暴死。潘楫医灯续焰云。观宣明五气篇、生气通天论、病能篇等。则狂病之
为重阳。阳实明矣。灵枢通天篇亦云。阳重脱易狂。脱非阳脱。言重并于阳分。而若与阴脱离也。简案、腹中
论曰。石之则阳气虚。虚则狂。此阳脱未必不狂也。
赵改阴字。潘脱离之解。未为得焉。阳狂、史传多为佯狂之义。未知赵为何之谓。
经小而络大（止）病不起也 甲乙多阳下有而字。中气下有重字。张云。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。尤以气为生。若泻之太过。以致气脱而疾。则中气乏而难于起矣。
安容仪 甲乙安下有其字。
审有余不足 甲乙审下有其字。余下有察其二字。
五态之人 尤不合于众者也 张云。众人者。即前章阴阳二十五人之谓。与五态之人不同。故不合
于众也。
马云。甚黑。张云。色黑不明也。甲乙注云。 音朕。简案、说文。 、桑葚之黑也。集韵。
直稔切音朕。污也。
念然下意 张云。意念不扬也。即上文下齐之谓。
临临 张云。临、下貌。马云。长大之貌。
然未偻 张云。言膝 若屈。而实非伛偻之疾也。
清然窃然 固以阴贼 马云。清然者。言貌似清也。窃然者。消沮闭藏之貌。虽曰清然窃然。实以
阴险贼害为心。即上文所谓贼心者而始有此态也。张云。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。
立而躁 行而似伏 张云。立而躁 者。阴险之性。时多躁暴也。出没无常。行而似伏。 、险同。
简案、不似太阴之纯阴。故时有躁 之态也。
轩轩储储 反身折 马云。车之向前曰轩。轩轩然者。犹俗云轩昂也。储储者。挺然之意。若反其
身而在后视
之。则其 似折。亦不检之态也。张云。储储、蓄积貌。盈盈自得也。反身折 。言仰腰挺腹。其 似折也。
立则好仰（止）常出于背 张云。立则好仰。志务高也。行则好摇。性多动也。志云。其两臂两手常出
于背者。谓常反挽其手于背。此皆轻倨傲慢之状。无叉手掬恭之貌也。
委委然（止）皆曰君子 甲乙。愉愉、作衮衮。马云。委委然。安重貌。（诗君子偕老章有委委佗佗）
随随然。不急遽也。 然。尊严貌。（诗卷阿篇 昂昂）愉愉然。和悦也。（论语云愉愉如也）HT
HT然。周旋貌。（礼云周旋中规折旋中矩）豆豆然。不乱貌。君子者。有圣人以至成德之士。皆可以君子称
也。（礼运云此大君子者未有不谨于礼者也盖指禹汤文武成王周公又诗指文王为岂弟君子则圣人亦可以君子称
也）张云。委委、雍容自得也。随随、和光同尘也。志云。HT HT 、目好貌。豆豆、有品也。盖存乎人者。
莫良于眸子。胸中正。故眸子 然而美好也。简案、委委、张本于诗注为是。HT 、玉篇好貌。正字通云。旧
注音旋。目好貌。古通用。旋俗加目。字典引本经注云。目好貌。乃志注也。
室，就是房室。这八处部位，都是气血运行的通道。正气停留在这里就发挥正常作用，邪气停留在这里就会损伤经络和关节，导致肢体屈伸不利。
这八个虚陷之处可以候察五脏的情况。简案：《说文解字》中解释“”为曲脊，即拘挛的意思。
各版本中没有“篇”字。马云认为，文中提到人有五种等级，都禀受于天的气质，所以命名为篇。
心能兼备并践行这些道理吗？张云认为，这是在问贤圣之心本来异于常人，他们是否真的能够兼备阴阳呢？
大概有太阴之人（直到）各不相同。张云认为，太阴、少阴、太阳、少阳，并不像经络中的三阴三阳那样。大概是禀赋纯阴的称为太阴，多阴少阳的称为少阴，纯阳的称为太阳，多阳少阴的称为少阳，加上阴阳和平之人，共分为五态。
这虽然是以禀赋来说明，至于血气疾病的变化，也有纯阴、纯阳、寒热轻重以及阴阳和平的不同。所以阳脏的人偏宜于寒凉，阴脏的人偏宜于温热。或者先表现为阳而后变为阴的，或先表现为阴而后变为阳的，这些都是医家不可不仔细考察的。
下齐湛湛：《甲乙经》中，“齐”写作“济”。马云认为，内心阴险，外表假装谦虚，看似谦下整齐，清澈无私。张云认为，“湛湛”是水澄清的样子，也是卑下自明的意思。志云认为，“湛湛”是清洁的样子，“下齐”是谦下整齐，过分恭敬的姿态。简案：《楚辞注》中，“湛湛”是深沉的样子。
好内而恶出：马云认为，“内”通“纳”，喜欢接纳而厌恶付出的，有所得则高兴，有所耗费则愤怒。
心和而不发：《甲乙经》中，“和”写作“抑”。张云认为，心和是指阴性柔和；不发是指阴多阳少。志云认为是阴柔的性格。简案：贪婪而不仁爱的人，哪里会有平和？《甲乙经》的版本是正确的。
动而后之：《甲乙经》中，“之”写作“人”。志云认为，看到别人的举动然后跟随，这是柔顺的姿态。
见人有亡常若有得：赵氏认为，少阴之人，稍微偏于阴，所以贪欲较少。然而由于阴险的性格，器量狭隘浅薄，所以常常存有贼害之心，幸灾乐祸，嫉妒他人的获得。张云认为，这就是幸灾乐祸的意思。
于于：马云认为，“于于”是没有争夺的意思。张云认为，“于于”是自足的样子。（出自《庄子疏》），志云观点相同。
志发于四野：马云认为，做事不怕被人知道。赵氏认为，放纵旷达而肆意表达志向。
举措：《说文解字》中，“措”是放置的意思。《易经·系辞》说：“举而措之”。
为事如常自用：马云认为，做事只是平庸平常。“自用”就是《中庸》所说的愚笨却喜欢自以为是。简案：“如”通“而”。
常无悔：《甲乙经》没有“无”字，“悔”写作“改”。
谛谛好自贵：张云认为，“谛谛”是反复审视又审视。稍有聪明，因而自视高贵。简案：《玉篇》中，“谛”是审慎的意思。“谛谛”在《后汉书·祭祀志》中指昭穆尊卑之义，《集韵》中“谛”注音为丁订切，与“谛”同。这里将“谛”和“蹄”当作一个字，值得怀疑。
无为惧惧（直到）或与不争：张云认为，心中有所主宰，才能不动摇。贫贱不能改变志向，威武不能屈服，这就是“无惧惧”。利欲不能侵入，富贵不能迷乱，这就是“无欣欣”。君子与人交往，言语忠信，行为笃敬，即使在蛮貊之地也能行得通，这就是“婉然从物”。圣人的道，是作为而不争。老子说：“以其不争，故天下莫能与争之。”
谦谦：《甲乙经》写作“谦让”。马云引用《易经》：“谦尊而光”。
谭而不治：马云认为，是无为而治。张云观点相同。简案：《大戴礼记》中，子张问入官修业，相处久了便“谭”。注解说，“谭”是安纵的意思。
阳明脉小而太阳脉大：马云认为，胃小，所以阳明脉小；肠大，所以手太阳小肠脉大。张云认为，这是因为多阴少阳。因为阳明是五脏六腑的海，小肠是传化的腑。胃小则贮藏少而气必然微弱；肠大则传化快而气不蓄积。阳气既少又不蓄积，所以是多阴少阳。必须仔细审查并善于调理。然而气少不能统摄血液，所以容易导致血易脱失，气易败坏。
阳重脱者易狂：马本、志本中，“阳”写作“阴”，“易”写作“阳”。张云认为，阴气已经很少如果再泻它，阴必脱失，所以说不要脱其阴，只可泻其阳。然而阴不足，阳也无根，如果泻之太过，则阳气重脱，脱阳者会发狂，甚至阴阳俱脱，就会暴死不知人。赵氏认为，不要脱其阴而泻其阳，是因为阳是阴的固护。如果阴气重脱，则为阳狂。阳气生于阴中，阴重脱则阳也脱，阴阳皆脱，则为暴死。潘楫《医灯续焰》说，观《宣明五气篇》、《生气通天论》、《病能篇》等，可知狂病为重阳，阳实是明确的。《灵枢·通天篇》也说，阳重脱易狂。这里的“脱”不是阳脱，而是指重并于阳分，好像与阴脱离一样。简案：《腹中论》说：“石之则阳气虚，虚则狂。”这说明阳脱未必不狂。赵氏改“阴”字，潘楫对“脱离”的解释，都不够妥当。“阳狂”在史传中多为佯狂的意思，不知道赵氏指的是什么。
经小而络大（直到）病不起也：《甲乙经》在“多阳”下有“而”字，在“中气”下有“重”字。张云认为，经脉深而属阴，络脉浅而属阳。所以少阳之人，多阳而络大，少阴而经小。血脉在中，气络在外，应当充实其阴经，而泻其阳络，身体就能强健。只是少阳之人，尤其以气为生，如果泻之太过，导致气脱生病，那么中气匮乏就很难起立了。
安容仪：《甲乙经》在“安”下有“其”字。
审有余不足：《甲乙经》在“审”下有“其”字，“余”下有“察其”二字。
五态之人尤不合于众者也：张云认为，众人就是前章所说的阴阳二十五人，与五态之人不同，所以不合于众人。
色黑：马云认为是甚黑。张云认为是色黑不明。《甲乙经》注云：“音朕”。简案：《说文解字》中，“”是桑葚的黑。《集韵》直稔切音朕，意为污。
念然下意：张云认为是意念不扬，即上文所说的“下齐”。
清然窃然固以阴贼：马云认为，“清然”是说貌似清高。“窃然”是消沮闭藏的样子。虽然说是清然窃然，实际上内心阴险贼害，就是上文所说的贼心才有的这种姿态。张云认为，“清然”是说似清，“窃然”是行如鼠雀。“固以阴贼”是残贼之心坚不可破。
立而躁 行而似伏：张云认为，“立而躁 ”是阴险的性格，时常多躁暴。出没无常，“行而似伏”，“ ”与“险”同。简案：不像太阴之纯阴，所以时有躁 的姿态。
轩轩储储反身折 ：马云认为，车向前曰轩，“轩轩然”就像俗话说的轩昂。“储储”是挺然的意思。如果反身在后视之，则 似折，也是不检点的姿态。张云认为，“储储”是蓄积貌，盈盈自得。“反身折 ”是说仰腰挺腹，其 似折。
立则好仰（直到）常出于背：张云认为，立则好仰，志务高。行则好摇，性多动。志云认为，其两臂两手常出于背，是说常反挽其手于背。这都是轻倨傲慢的状态，没有叉手掬恭的礼貌。
委委然（直到）皆曰君子：《甲乙经》中，“愉愉”写作“衮衮”。马云认为，“委委然”是安重貌。（《诗经·君子偕老》章有“委委佗佗”）。“随随然”是不急遽。“ 然”是尊严貌。（《诗经·卷阿》篇有“ 昂昂”）。“愉愉然”是和悦。（《论语》云“愉愉如也”）。“HT HT然”是周旋貌。（《礼记》云“周旋中规折旋中矩”）。“豆豆然”是不乱貌。君子者，有圣人以至成德之士，都可以称为君子。（《礼运》云“此大君子者未有不谨于礼者也”，盖指禹汤文武成王周公，又《诗经》指文王为“岂弟君子”，则圣人也可以称为君子）。张云认为，“委委”是雍容自得，“随随”是和光同尘。志云认为，“HT HT”是目好貌，“豆豆”是有品。大概存在于人身上的，没有比眸子更好的了。胸中正，所以眸子 然而美好。简案：“委委”张本于《诗注》是正确的。“HT ”，《玉篇》是好貌，《正字通》云旧注音旋，目好貌，古通用，旋俗加目，《字典》引本经注云目好貌，乃是志注。
The "shi" (cavities) refer to the joint spaces. These eight locations are the pathways through which Qi and Blood circulate. When righteous Qi resides here, it performs its normal functions; when pathogenic factors reside here, they damage the meridians and joints, leading to difficulty in flexion and extension.
These eight voids can be used to observe the condition of the five Zang organs. Jian'an: The *Shuowen Jiezi* defines "" as a curved spine, meaning stiffness or contracture.
Most editions lack the character "Pian" (Chapter). Ma Yun states that the text mentions humans are divided into five categories, all endowed with Qi from Heaven, hence the chapter title.
Can the Heart possess and practice these principles? Zhang Yun interprets this as asking whether the hearts of sages and virtuous men, being inherently different from ordinary people, truly possess both Yin and Yang.
Generally, there are individuals of Taiyin (Greater Yin), up to varying degrees. Zhang Yun explains that Taiyin, Shaoyin, Taiyang, and Shaoyang do not correspond exactly to the Three Yin and Three Yang meridians. Rather, those endowed with pure Yin are called Taiyin; those with much Yin and little Yang are called Shaoyin; those with pure Yang are called Taiyang; and those with much Yang and little Yin are called Shaoyin. Combined with individuals of balanced Yin and Yang, these form five constitutional types.
Although this classification is based on innate endowment, regarding changes in Qi, Blood, and disease, there are also variations of pure Yin, pure Yang, severity of cold and heat, and Yin-Yang balance. Therefore, individuals with a Yang constitution tend to prefer cold, while those with a Yin constitution tend to prefer heat. Some may transform from Yang to Yin, or from Yin to Yang. These are aspects that physicians must carefully observe.
"Xia qi zhan zhan": In the *Jiayi Jing*, "Qi" is written as "Ji". Ma Yun interprets this as harboring hidden malice internally while feigning humility externally, appearing modest and orderly, clear and selfless. Zhang Yun describes "zhan zhan" as clear water, implying a humble and self-illuminating nature. Zhi Yun describes "zhan zhan" as clean and "xia qi" as modest and orderly, showing excessive deference. Jian'an notes that the *Chu Ci Zhu* describes "zhan zhan" as deep.
"Likes to receive but dislikes giving": Ma Yun states that "Nei" is synonymous with "Na" (to accept/receive). Those who like to receive but dislike giving are pleased by gains and angered by losses.
"Heart is harmonious but does not express": In the *Jiayi Jing*, "He" is written as "Yi". Zhang Yun states that "Heart is harmonious" refers to the softness of Yin nature; "does not express" refers to having more Yin and less Yang. Zhi Yun considers it a Yin-soft nature. Jian'an argues that a greedy and unkind person cannot be harmonious; thus, the *Jiayi Jing* version is correct.
"Moves only after others": In the *Jiayi Jing*, "Zhi" is written as "Ren". Zhi Yun interprets this as following others' actions, reflecting a compliant and gentle demeanor.
"Seeing others lose something, always seeming to gain": Zhao Shi states that individuals of Shaoyin are slightly Yin-biased, so their greed is less. However, due to their insidious nature and narrow-mindedness, they often harbor malicious intentions, rejoicing in others' misfortunes and envying others' gains. Zhang Yun equates this to schadenfreude.
"Heart is jealous and lacks kindness": Ma Yun states that such individuals are jealous and devoid of benevolence.
"Yu yu": Ma Yun states that "Yu yu" means non-contention. Zhang Yun describes it as self-sufficiency (from *Zhuangzi* commentary); Zhi Yun agrees.
"Will projects outwardly": Ma Yun states that they do not fear others knowing their affairs. Zhao Shi describes it as unrestrained and expressing one's will freely.
"Ju cuo": The *Shuowen Jiezi* defines "Cuo" as placement. The *I Ching* Commentary says, "Raise and place it."
"Acts ordinarily and relies on oneself": Ma Yun states that their actions are merely ordinary. "Relying on oneself" refers to the *Zhongyong*'s description of the foolish who insist on their own ways. Jian'an notes that "Ru" connects to "Er".
"Often without regret": The *Jiayi Jing* omits "Wu", and writes "Hui" as "Gai".
"Didi likes to value oneself": Zhang Yun describes "Didi" as scrutinizing repeatedly. Slightly intelligent, they therefore value themselves highly. Jian'an notes that the *Yupian* defines "Di" as careful. In the *Book of Later Han*, "Didi" refers to ancestral order and hierarchy. The *Jiyun* notes "Di" is pronounced similarly to "Ti", suggesting a textual confusion worth questioning.
"Do not act fearful... or do not contend": Zhang Yun states that having a firm inner core prevents agitation. Being unmoved by poverty or powerlessness is "no fear"; being unmoved by profit or wealth is "no joy". A gentleman interacts with loyalty and trustworthiness, succeeding even in barbarian lands; this is "yielding to things". The Sage acts without contending. Laozi says, "Because he does not contend, none can contend with him."
"Qian qian": The *Jiayi Jing* writes "Qian rang". Ma Yun cites the *I Ching*: "Humility brings honor and light."
"Talks but does not govern": Ma Yun interprets this as governing through non-action. Zhang Yun agrees. Jian'an references the *Da Dai Liji*, where "Tan" implies relaxation and ease.
"The Yangming pulse is small and the Taiyang pulse is large": Ma Yun states that because the Stomach is small, the Yangming pulse is small; because the Intestines are large, the Hand-Taiyang Small Intestine pulse is large. Zhang Yun explains this reflects "much Yin and little Yang". Yangming is the Sea of the Five Zang and Six Fu organs; the Small Intestine is the organ of transmission. A small stomach stores less, leading to weak Qi; a large intestine transmits quickly, preventing Qi accumulation. With little and unaccumulated Yang Qi, there is much Yin and little Yang. This requires careful regulation. Since Qi is insufficient to control Blood, bleeding and Qi collapse are common.
"When Yang collapses heavily, madness ensues": In Ma and Zhi editions, "Yang" is written as "Yin" and "Yi" as "Yang". Zhang Yun argues that if Yin is already deficient and further drained, Yin collapses. Thus, one should not drain Yin but may drain Yang. However, if Yin is deficient, Yang has no root. Over-draining Yang causes heavy Yang collapse, leading to madness. If both Yin and Yang collapse, sudden death occurs. Zhao Shi argues that draining Yang protects Yin; if Yin collapses heavily, Yang becomes manic. Yang is born from Yin; heavy Yin collapse leads to Yang collapse. Pan Ji's *Yi Deng Xu Yan* cites other chapters confirming that mania is caused by excess Yang. The *Lingshu* states "Yang heavy collapse leads to madness," meaning Yang accumulates excessively, appearing detached from Yin. Jian'an notes the *Fuzhong Lun* states "Stone therapy depletes Yang Qi; deficiency leads to madness," suggesting Yang collapse can indeed cause madness. Zhao's emendation and Pan's interpretation are deemed inadequate. "Yang kuang" in history often means feigned madness.
"Meridians are small and collaterals are large... illness is incurable": The *Jiayi Jing* adds "Er" after "Duo Yang" and "Chong" after "Zhong Qi". Zhang Yun explains that meridians are deep and Yin, while collaterals are superficial and Yang. Thus, Shaoyang individuals have many Yang and large collaterals, but little Yin and small meridians. Blood vessels are internal, Qi collaterals external. One should tonify the Yin meridians and drain the Yang collaterals to strengthen the body. However, for Shaoyang individuals, Qi is vital. Excessive draining causes Qi collapse and illness, making recovery difficult due to deficient Middle Qi.
"Settle the appearance": The *Jiayi Jing* adds "Qi" after "An".
"Examine excess and deficiency": The *Jiayi Jing* adds "Qi" after "Shen" and "Cha Qi" after "Yu".
"The five constitutional types are particularly incompatible with the masses": Zhang Yun states that "the masses" refers to the Twenty-Five Yin-Yang constitutions mentioned earlier, which differ from the Five Types, hence the incompatibility.
"Dark color": Ma Yun says very dark. Zhang Yun says dark and dull. The *Jiayi Jing* note pronounces it "Zhen". Jian'an notes the *Shuowen* defines "" as the black of mulberries. The *Jiyun* pronounces it "Zhen", meaning dirty.
"Mental state is lowly": Zhang Yun interprets this as suppressed thoughts, referring to the previously mentioned "modesty".
"Lin lin": Zhang Yun says "Lin" means looking down. Ma Yun says it means tall stature.
"Kneeling but not stooped": Zhang Yun says the knees appear bent, but it is not a pathological hunchback.
"Clear yet secretive, inherently malicious": Ma Yun explains "Qing ran" appears pure, while "Qie ran" shows withdrawal and concealment. Despite appearances, the heart is insidious and harmful, stemming from the "malicious mind" mentioned earlier. Zhang Yun agrees, adding "Qie ran" moves like rats and sparrows. "Gu yi yin zei" means a cruel heart that is unbreakable.
"Standing restless, walking crouched": Zhang Yun states "Standing restless" reflects an insidious nature prone to irritability. Movements are unpredictable. "Walking crouched" relates to "Xian" (danger/risk). Jian'an notes this differs from the pure Yin of Taiyin, hence occasional restlessness.
"Xuan xuan chu chu, turning back and bending": Ma Yun compares "Xuan xuan" to high-spiritedness. "Chu chu" means upright. Turning back to look, the posture seems broken, indicating impropriety. Zhang Yun describes "Chu chu" as accumulating presence, self-satisfied. "Turning back and bending" refers to arching the back and protruding the belly.
"Likes to stand upright... often extends behind the back": Zhang Yun states standing upright shows ambition; walking with swaying indicates a mobile nature. Zhi Yun notes extending arms behind the back is a sign of arrogance and lack of respect.
"Wei wei ran... all called Junzi": The *Jiayi Jing* writes "Yu yu" as "Gun gun". Ma Yun describes "Wei wei ran" as dignified and steady (citing *Shijing*). "Sui sui ran" is unhurried. " ran" is majestic (citing *Shijing*). "Yu yu ran" is harmonious (citing *Analects*). "HT HT ran" is social grace (citing *Liji*). "Dou dou ran" is orderly. A "Junzi" ranges from sages to virtuous men. The *Liyun* and *Shijing* confirm sages can be called Junzi. Zhang Yun describes "Wei wei" as graceful and content, "Sui sui" as blending with the world. Zhi Yun describes "HT HT" as beautiful eyes, "Dou dou" as having character. The eyes reflect the heart; a correct heart yields beautiful eyes. Jian'an confirms Zhang's interpretation of "Wei wei" from *Shijing* commentary is correct. "HT " is described as beautiful eyes in *Yupian* and *Zhengzitong*.