诸本无篇字。
伯高曰 甲乙作少师。张云。按本节引通天篇少师之答。而此云伯高者。岂少师即伯高之别称耶。
无考矣。
不离于五 张云。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。
故五五（止）从外知内 张云。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。简案、马云。计
有二十五人之式。而彼阴阳和平之人
不与也。此政读为式。
遵循 简案、逡、巡同。庄子。至乐作蹲循。通雅云。古人不惟借声见形。义近者时牵率书之。故
循以借逡。又以借巡耳。
本形之人（止）佗佗然 甲乙无似于苍帝其为人七字。下同。此例肩下有平字。马云。比者拟议之谓。
盖以人而拟角。故谓之曰比。此言木形人有五。有全偏之分也。木形之人。木气之全者也。下文四股则偏矣。
木主东方。其音角。其色苍。故木形之人。当比之上角。似于上天之苍帝。色苍者。木之色苍也。头小者。木
之巅小也。面长者。木之体长也。肩背大者。木之枝叶繁生。其近肩之所阔大也。身直者。木之体直也。小手
足者。木之枝细而根之分生者小也。此自其体而言耳。好有才者。木随用而可以成材也。力少者。木必易摇也。
言多忧而外劳于事者。木不能静也。耐春夏者。木以春夏而茂盛也。不耐秋冬者。木以秋冬而雕落也。此自其
性而言耳。故秋冬有感于邪。则病易生。肝经属起厥阴。为根干。故足厥阴经之分肉。形体佗佗然。有安重之
义。（案诗经国风君子偕老篇云委委佗佗朱注云雍容自得之貌）张云。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、 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。志云。佗佗、
美也。如木之美材也。
大角之人（止）遗遗然 甲乙注。一曰左角。张云。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。良以及
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。马云。
遗遗然者。如有所遗失。然行之不骤而驯也。简案、马注不允。志云。遗遗、谦下之态。如枝叶之下垂也。亦
恐非是。
左角之人（止）随随然 甲乙作右角。张云。左角。一云少角。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。余仿此。
角之人（止）推推然 甲乙。推推、作鸠鸠。张云。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。志云。大谓之 。即太角也。大角之人。比于左足少阳。 角之
人。比于右足少阳。推推、上进之态。如枝叶之上达也。简案、广韵。 、音大。义同。然则 角乃与上文大
角何别。上文大角。摅甲乙作左角。近是。
判角之人（止）栝栝然 正脉、甲乙。栝栝、作括括。张云。判、半也。应在大角之下者。是谓判角
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。志云。栝栝、正直之态。如木体之挺直也。
火形之人（止）核核然 甲乙无似于赤帝其为人七字。核核、作窍窍。（简案疑是 误字形相似）
矧诸本作KT 。常改。马云。此
言火形之人。有全偏之分也。火主南方。其音征。其色赤。故火形之人。似于上天之赤帝。KT 者。脊肉也。
广KT 者。火之中势炽而广大也。面锐头小者。火之炎上者。必锐且小也。好肩背髀腹者。火之自下而上。渐
大而狭。故谓之好也。手足小者。火之旁及者。势小也。行安地者。火必着地而起也。疾心者。火势猛也。行
摇肩者。火之势摇也。背肉满者。即广KT 之义也。有气者。火有气势也。此自其体而言耳。轻财者。火性易
发而不聚也。少信者。火性不常也。多虑而见事明者。火性明通而旁烛也。好颜者。火色光明也。急心者。火
心急也。不寿暴死者。火势不久也。耐春夏者。火令行于暑时也。不耐秋冬者。火畏水也。此自其性而言耳。
故秋冬有感于邪。则病易生。手少阴心经属火。其经脉穴道之行于分部者。若核核然。有真实之义。下文言手
太阳。小肠经者。以心与小肠为表里耳。张云。核核然。火不得散而结聚为形也。
质征之人（止）肌肌然 甲乙。质、作太。张云。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。马云。肌肌、肌肉充满之义也。
少征之人（止） 然 张云。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。马云。 、音滔。诗经东山篇。有 不归。朱注。以 为久意。今此当作滔滔。从水为宜。又
云。滔滔者饶洽之意也。志云。 、喜悦之态。简案、说文。 、说也。玉篇。喜也。志正本此。
右征之人（止）鲛鲛然 张云。以征形而属于右手太阳之上。是谓右征之人。鲛鲛、踊跃貌。
质判之人（止）支支颐颐然 甲乙。质判、作判征。支支下有然字。颐颐然、作熙熙然。张云。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。马云。支支者。支持之义。颐颐者。垂下之义也。志云。支支颐颐。上下之相应也。
土形之人（止）敦敦然 甲乙无似于上古黄帝六字。马云。此言土形之人。有全偏之分也。中央主土。其
音宫。其色黄。故土形之人。比于上宫。似于上古之黄帝。曰上古者。以别于本帝也。色黄者。土之色黄也。
面圆者。土之体圆也。头大者。土之体平也。肩背美者。土之体浓也。腹大者。土之体阔大也。股胫美者。土
之体肥也。小手足者。土本大亦可以小也。多肉者。土主肉也。上下相称者。土自上而下。其体如一也。行安
地者。体安重也。举足浮者。土扬之则浮也。此自其体而言耳。安心者。土不轻动也。好利人者。土以生物为
德也。不喜权势。善附人者。土能容垢纳污。不弃贱趋贵也。耐秋冬者。土喜滋润也。不耐春夏者。土畏亢燥
也。故春夏有感于邪。则病易生。此自其性而言耳。足太阴者。脾经也。其经脉穴道。所行之分部。皆敦敦然。
有敦重之义。犹五常政大论所谓敦阜也。下文言足阳明胃经者。以脾与胃为表里耳。张云。美股胫。土主四肢
也。小手足。盛在中也。举足浮大。气举之也。敦敦、重实貌。
大宫之人（止）婉婉然 张云。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。马云。婉婉者。有委曲之义也。
加宫之人（止）坎坎然 甲乙作 然。（音咳）注。一曰坎坎然。张云。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。马云。坎坎者。亦持重之义也。仇汝霖云。加宫者右宫也。盖西北之地高浓而多山
岳。故曰加宫。
少宫之人（止）枢枢然 张云。应在太宫之右。故曰少宫之人。而属于右足阳明之上也。枢枢、圆转貌。
马云。枢枢者。有拘守之义也。志云。如枢转之持重。土之体也。
左宫之人（止）兀兀然 张云。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。志云。兀兀、不动貌。如平陆之安夷也。
金形之人（止）敦敦然 甲乙无似于白帝四字。马云。此言金形之人。有全偏之分也。西方主金。其音
商。其色白。故金形之人。比于上商。似于上天之白帝。面方者。金之体方也。色白者。金之色白也。曰头。
曰肩背。曰腹俱小者。金体沉重而不浮大也。手足小如骨发踵外者。金之旁生者必小。而其足跟之外。如另有
小骨发于踵外也。骨轻者。金无骨。故其骨则轻也。身清廉者。金之体冷而廉静。不染他污也。此自其体而言
耳。急心者。金性至急也。静悍者。金之性不动则静。动之则悍也。善为吏者。金主肃杀有威也。耐秋冬者。
金令王于凉寒之候也。不耐春夏者。金畏火也。故春夏有感于邪。则病易生。此自其性而言耳。手太阴肺经属
金。凡其经脉穴道所行之分部。当敦敦然有敦重之义也。（足手太阴皆曰敦敦然）下文言手阳明大肠经者。以
肺与大肠为表里耳。张云。敦敦坚实貌。手足太阴。皆曰敦敦。而义稍不同。金坚土重也。志云。善为吏者。
有斧断之才也。
商之人（止）廉廉然 甲乙 作太。张云。 、亦大也。左右之上。俱可言 。故上文云。 角者。
比于右足少阳之
上。此 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。志云。廉廉、如金之洁而不污。
左商之人（止）脱脱然 诸本作右商之人。马云。右商之人。疑是左商之人。张云。详此当是右手阳明。
庶与右商之人相属。脱脱、萧洒貌。马云。脱脱、无累之义。志云。脱脱如金之坚白。涅而不淄。
太商之人（止）监监然 甲乙太商作左商。马云。左商之人。当是右商之人也。监监然有所制也。张云。
详此当是左手阳明。庶与左商之人相属。监监、多察貌。志云。监监如金之鉴而明察也。
少商之人（止）严严然 张云。应左右之下者。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。马云。严严然不敢肆也。
水形之人（止）汗汗然 甲乙无似于黑帝四字。面不平注。一作曲面。廉颐作广颐。戮上有殆字。汗汗作
。志亦作汗汗。皆、诸本作背。当改。马云。此言水形之人。有全偏之分也。北方主水。其音羽。其色黑。
故水形之人。比于上羽。似于上天之黑帝。色黑者水之色黑也。面不平者。水上有波也。头大者。水面不锐也。
颐廉有角者。水流四达也。肩小者。水之自高而泻下者。其高处不大也。腹大者。水之腹大而善藏物也。手足
动及发行必摇身者。水流而达也。下尻长者。水流必长也。背延延然者。亦长意也。此自其体而言耳。不敬畏
者。水决而不可遏也。善欺 者。水性不实也。戮死者。水灭体消也。耐秋冬者。水以秋冬不亏也。不耐春夏
者。水以火而沸也。此自其性而言耳。故春夏有感于邪。则病易生。足少阴肾经属水。故其经脉分部。皆汗汗
然如有所依着也。下文言足太阳膀胱经者。以肾与膀胱为表里耳。
张云。大腹容物如海也。不敬畏。任性趋下。不向上也。戮死、水无恒情。故多厄也。汗汗、濡润也。志云。
汗汗然者。卑下之态。如川泽之纳污也。仇汝霖云。五行五音。上应五星。故曰似于苍帝者。上应岁星也。似
于白帝者。上应太白也。
太羽之人（止）颊颊然 张云。以水形而应于右之上者。是谓太羽之人。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。马云。颊颊然者。其盈满如两颊也。志云。颊颊然者。谓太阳在上。如有侠
辅而尊贵也。
少羽之人（止）纡纡然 张云。应在左之下者。是谓少羽之人。而属于左足太阳之下也。纡纡、曲折貌。
马云。纡纡然者。有周旋之义也。志云。纡纡、纡洄之态。如水之洄旋也。
众之为人（止）洁洁然 马云。众之为人未详。意洁洁然者。独行之义也。张云。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。诸形皆言太少。而此独曰众。意者水形
多变。而此独洁洁。故可同于众也。志云。众羽之人。比于右足太阳。洁洁、如水之清洁也。曰众之为人者。
谓居海滨平陆之大众。如水之在下。而形体清洁也。
桎之为人（止）安安然 马云。桎之为人未详。意水形之人。为戮死曰桎者。受桎梏之人也。安安然者。
自如之义。张云。桎、窒同。局窒不通之义。（桎音质说文足桎也徐曰在足曰桎在手曰梏又窒也庄子达生篇其
各版本均无“篇”字。
伯高说（《甲乙经》中作少师）。张景岳注：按本节引用《通天篇》中少师的回答，而这里却说是伯高，难道少师是伯高的别称吗？无法考证了。
不脱离五行。张景岳注：由阴阳化生五行，所以天地万物的道理，总离不开“五”，而人身与之相应的，也仅仅是这五行罢了。
因此，以五乘五（直到）从外部了解内部。张景岳注：五行之中，又各自分为五类，如下文将五种形体的人，再细分为左之上下、右之上下，这就构成了五类。五乘以五，共计二十五种人。然而这里讲的是五行的详细分类，不像《通天篇》所说的太阳、少阳、太阴、少阴、和平五种体质类型而已。所以说阴阳之人不包括在内，又不合于普通大众的有五种。单独列出以进行观察，是想通过辨别外在特征来了解内在本质。简案：马云认为，共有二十五种人的模式，而其中的阴阳和平之人不包括在内。这里的“式”通“型”。
遵循。简案：“逡”、“巡”同义。《庄子·至乐》写作“蹲循”。《通雅》说：古人不仅借声表形，意义相近时有时也牵强地书写，所以“循”借作“逡”，又借作“巡”。
本形之人（直到）佗佗然的样子。《甲乙经》没有“似于苍帝其为人”这七个字，下文也是如此。这个例子中肩下有“平”字。马云说：比，是比拟的意思。因为用人来比拟角形，所以叫作“比”。这里说木形人有五种，有完全和偏颇的区别。木形之人，是木气完全的人。下文四种则是偏颇的。木对应东方，其音为角，其色为苍（青），所以木形之人，应当比拟为上角，类似于上天中的苍帝。颜色苍黑，是因为木的颜色是苍的。头小，是因为木的顶端细小。面长，是因为木的形体修长。肩背宽大，是因为木的枝叶繁茂，靠近肩膀的地方宽阔。身体挺直，是因为木的形体挺直。手脚小，是因为木的枝条细小且根部分支较小。这是从形体方面来说的。喜好才华，是因为木顺应用途可以成为材料。力气小，是因为木容易动摇。言语多忧虑且在外劳碌事务，是因为木不能安静。耐得住春夏，是因为木在春夏季节茂盛。不耐受秋冬，是因为木在秋冬季节凋零。这是从性情方面来说的。所以在秋冬季节感受邪气，就容易生病。肝经属于厥阴，作为根本主干，所以足厥阴经分部的肌肉，呈现出佗佗然的样子，有安稳厚重的含义。（案：《诗经·国风·君子偕老》篇云：“委委佗佗”，朱熹注解说：“雍容自得的样子”。）张景岳注：足厥阴是肝木之经。肝主筋，是极度疲劳的根本，所以说佗佗然。佗佗然，是筋柔缓迟重的样子。足厥阴是木之脏，足少阳是木之腑。这里先说脏而后说腑，大概是因为厥阴和少阳互为表里，而脏是腑的主宰。所以首先说“上角厥阴”，是总括木形之全貌；后来说“大角、左角、右角、判角、少阳”，是分别详述木形的细节。在这里对上角区分左右，左右又区分上下，正是为了说明在阴阳之中还有阴阳。其余类推。张志聪注：佗佗，美好之意，像木材的美材一样。
大角之人（直到）遗遗然的样子。《甲乙经》注：一说左角。张景岳注：禀受五形偏颇的各四类，即左之上下、右之上下，这里说的是木形的左上者，称为大角之人。其形体表现于外，属于左足少阳经，如下文所说足少阳之上，气血旺盛则胡须美盛，以及根据气血多少等的辨别，正符合这个大角之人。遗遗然，是柔和退让的样子。愚按：《通天篇》中有这样的话：太阴之人、少阴之人、太阳之人、少阳之人、阴阳和平之人，共五人，他们的形态不同，这是统言大体而区分阴阳五态。这里将木火土金水五形之人，再分别其左右上下，是在各形之中，又详尽阐述太少之义。总起来都是阐明禀赋的差异，并向人们展示变化的不同。马云说：遗遗然，好像有所遗失，行动不急躁而顺从。简案：马注不妥。张志聪注：遗遗，谦下的态度，像枝叶的下垂。恐怕也不对。
左角之人（直到）随随然的样子。《甲乙经》作右角。张景岳注：左角，一说少角。随随，是从顺的样子。下文中说：足少阳之下，血气旺盛则小腿毛发美长，正符合此少角之人，而这里说的是其右下侧。其余仿照此类。
右角之人（直到）推推然的样子。《甲乙经》：推推，作鸠鸠。张景岳注：一说右角右形，并归于右足少阳之上，称为右角之人。这就是说其右上侧。推推，是前进的样子。张志聪注：大谓之“右角”，即太角。大角之人，比拟于左足少阳；右角之人，比拟于右足少阳。推推，是上进的姿态，像枝叶的上达。简案：《广韵》：“右”，音大，义同。那么右角与上文的大角有何区别？上文的大角，《甲乙经》作左角，接近正确。
判角之人（直到）栝栝然的样子。正脉本、《甲乙经》：栝栝，作括括。张景岳注：判，半也。应在大角之下的，称为判角之人，而属于左足少阳之下，即说其左下侧。栝栝，是方正的样子。以上这些遗遗、随随、推推、栝栝，都是为了表现木形的意象。张志聪注：栝栝，正直的态度，像木体的挺直。
火形之人（直到）核核然的样子。《甲乙经》无“似于赤帝其为人”七字。核核，作窍窍。（简案怀疑是字形相似的误写）常本作KT（脊肉）。马云说：这里说火形之人，有完全和偏颇的区别。火主南方，其音为征，其色为赤，所以火形之人，类似于上天中的赤帝。KT（脊肉）宽大的，是火势中间炽盛而广大的意思。面尖头小的，是火的炎上特性，必然尖锐且小。喜好肩背髀腹丰满的，是火自下而上，逐渐变大而变狭，所以叫作喜好。手脚小的，是火波及旁侧，势力小。行走安稳着地的，是火必须附着地面而起。心思急躁的，是火势猛烈。走路摇动肩膀的，是火的态势摇晃。背部肌肉丰满的，就是宽大脊肉的含义。有气势的，是火有气势。这是从形体方面来说的。轻视钱财的，是火性易发而不聚积。少诚信的，是火性不稳定。多思虑且见识明察的，是火性明通而旁照。喜好容颜光亮的，是火色光明。心急的，是火性急。寿命短突然死亡的，是火势不久。耐得住春夏，是火令行于暑热之时。不耐受秋冬，是火畏水。这是从性情方面来说的。所以在秋冬季节感受邪气，就容易生病。手少阴心经属火，其经脉穴道运行的分部，若核核然，有真实的含义。下文中说手太阳小肠经，是因为心与小肠互为表里。张景岳注：核核然，是火不得发散而结聚成形。
质征之人（直到）肌肌然的样子。《甲乙经》：质，作太。张景岳注：一说质之人，一说大征，以征形应于左之上，称为大征之人，而属于左手太阳之上。肌肌，是肤浅的样子。以下详细含义同前木形注中。马云：肌肌，是肌肉充满的意思。
少征之人（直到）滔滔然的样子。张景岳注：应右征之下的，称为少征之人，而属于右手太阳之下。滔，是不反顾的样子。又多疑。马云：滔，音滔。《诗经·东山》篇：“有滔不归”，朱熹注：以滔为久意。此处当作滔滔，从水为宜。又说：滔滔是饶洽的意思。张志聪注：滔，喜悦的状态。简案：《说文》：滔，说（悦）也。《玉篇》：喜也。志正本据此。
右征之人（直到）鲛鲛然的样子。张景岳注：以征形属于右手太阳之上，称为右征之人。鲛鲛，是踊跃的样子。
质判之人（直到）支支颐颐然的样子。《甲乙经》：质判，作判征。支支下有“然”字。颐颐然，作熙熙然。张景岳注：此居质征之下，故曰质判，而属于左手太阳之下。判，也是半的意思。支支，是枝离的样子。颐颐，是自得的样子。以上这些肌肌之类的，都是为了表现火形的意象。马云：支支，是支持的意思。颐颐，是垂下的意思。张志聪注：支支颐颐，是上下相应。
土形之人（直到）敦敦然的样子。《甲乙经》无“似于上古黄帝”六字。马云：这里说土形之人，有完全和偏颇的区别。中央主土，其音为宫，其色为黄，所以土形之人，比拟为上宫，类似于上古的黄帝。说“上古”，是为了区别于本帝。色黄，是土的颜色黄。面圆，是土的形体圆。头大，是土的形体平。肩背美的，是土的形体浓。腹大的，是土的形体阔大。大腿胫骨美的，是土的形体肥。手脚小的，是土本大也可以小。多肉，是土主肉。上下相称的，是土自上而下，形体如一。行走安稳着地的，是体安重。举足浮起的，是土扬起则浮。这是从形体方面来说的。心境安定的，是土不轻动。喜好利益他人的，是土以生物为德。不喜欢权势，善于依附人的，是土能容垢纳污，不弃贱趋贵。耐得住秋冬，是土喜欢滋润。不耐受春夏，是土畏亢燥。所以在春夏季节感受邪气，就容易生病。这是从性情方面来说的。足太阴脾经，是脾经。其经脉穴道所行的分部，都敦敦然，有敦厚的含义。犹如《五常政大论》所谓“敦阜”。下文中说足阳明胃经，是因为脾与胃互为表里。张景岳注：美股胫，土主四肢。手脚小，盛在中焦。举足浮大，是气举之。敦敦，是重实的样子。
大宫之人（直到）婉婉然的样子。张景岳注：以宫形应于左之上，称为大宫之人，而属于左足阳明之上。婉婉，是委顺的样子。以下详细含义同前木形注中。马云：婉婉，有委曲的意思。
加宫之人（直到）坎坎然的样子。《甲乙经》作咳然。（音咳）注：一说坎坎然。张景岳注：应在大宫之下的，称为加宫之人，而属于左足阳明之下。坎坎，是深固的样子。马云：坎坎，也有持重的意思。仇汝霖说：加宫者是右宫。大概西北之地高厚而多山岳，所以叫加宫。
少宫之人（直到）枢枢然的样子。张景岳注：应在太宫之右，故曰少宫之人，而属于右足阳明之上。枢枢，是圆转的样子。马云：枢枢，有拘守的意思。张志聪注：如枢转之持重，是土的形体。
左宫之人（直到）兀兀然的样子。张景岳注：详此义，当是右宫之人，故属于右足阳明之下。兀兀，是独立不动的样子。以上这些婉婉之类的，都是为了表现土形的意象。张志聪注：兀兀，是不动的样子，像平陆之安夷。
金形之人（直到）敦敦然的样子。《甲乙经》无“似于白帝”四字。马云：这里说金形之人，有完全和偏颇的区别。西方主金，其音为商，其色为白，所以金形之人，比拟为上商，类似于上天中的白帝。面方，是金的形体方。色白，是金的色白。说头、肩背、腹都小，是金体沉重而不浮大。手脚小如骨发踵外者，是金的旁生者必小，而其足跟之外，像另有小骨发于踵外。骨轻，是金无骨，所以其骨则轻。身清廉，是金的形体冷而廉静，不染他污。这是从形体方面来说的。心急，是金性至急。静悍，是金的性质不动则静，动之则悍。善于做官吏，是金主肃杀有威。耐得住秋冬，是金令王于凉寒之候。不耐受春夏，是金畏火。所以在春夏季节感受邪气，就容易生病。这是从性情方面来说的。手太阴肺经属金，凡其经脉穴道所行的分部，应当敦敦然有敦重的含义。（手足太阴皆曰敦敦然）下文中说手阳明大肠经，是因为肺与大肠互为表里。张景岳注：敦敦坚实的样子。手足太阴，皆曰敦敦，但含义稍不同。金坚土重。张志聪注：善于做官吏，有斧断之才。
太商之人（直到）廉廉然的样子。《甲乙经》太作大。张景岳注：太，也是大。左右之上，都可言太，所以上文说：右角者，比拟于右足少阳之上。此太商者，比拟于左手阳明之上。廉廉，是棱角的样子。以下详细含义同前木形注中。张志聪注：廉廉，像金之洁而不污。
左商之人（直到）脱脱然的样子。诸本作右商之人。马云：右商之人，疑是左商之人。张景岳注：详此当是右手阳明，庶与右商之人相属。脱脱，是萧洒的样子。马云：脱脱，是无累的意思。张志聪注：脱脱像金之坚白，涅而不淄。
太商之人（直到）监监然的样子。《甲乙经》太商作左商。马云：左商之人，当是右商之人。监监然有所制也。张景岳注：详此当是左手阳明，庶与左商之人相属。监监，是多察的样子。张志聪注：监监像金之鉴而明察。
少商之人（直到）严严然的样子。张景岳注：应左右之下的，称为少商之人，而属于右手阳明之下。严严，是庄重的样子。以上这些廉廉之类的，都是为了表现金形的意象。马云：严严然不敢放肆。
水形之人（直到）汗汗然的样子。《甲乙经》无“似于黑帝”四字。面不平注：一作曲面。廉颐作广颐。戮上有殆字。汗汗作洹。志亦作汗汗，皆。诸本作背，当改。马云：这里说水形之人，有完全和偏颇的区别。北方主水，其音为羽，其色为黑，所以水形之人，比拟为上羽，类似于上天中的黑帝。色黑，是水的色黑。面不平，是水上有波。头大，是水面不锐。颐廉有角的，是水流四达。肩小的，是水自高而泻下，高处不大。腹大的，是水腹大而善藏物。手足动及发行必摇身的，是水流而达。下尻长的，是水流必长。背延延然的，也是长的意思。这是从形体方面来说的。不敬畏，是水决而不可遏。善欺谩，水性不实。戮死，是水灭体消。耐得住秋冬，是水以秋冬不亏。不耐受春夏，是水以火而沸。这是从性情方面来说的。所以在春夏季节感受邪气，就容易生病。足少阴肾经属水，故其经脉分部，皆汗汗然如有所依着。下文中说足太阳膀胱经，是因为肾与膀胱互为表里。张景岳注：大腹容物如海。不敬畏，任性趋下，不向上。戮死，水无恒情，故多厄。汗汗，濡润。张志聪注：汗汗然，是卑下的姿态，像川泽之纳污。仇汝霖说：五行五音，上应五星，故曰似于苍帝者，上应岁星。似于白帝者，上应太白。
太羽之人（直到）颊颊然的样子。张景岳注：以水形应于右之上，称为太羽之人，而属于右足太阳之上。颊颊，是得色的样子。以下详细含义同前木形注中。马云：颊颊然，是盈满如两颊。张志聪注：颊颊然，谓太阳在上，如有侠辅而尊贵。
少羽之人（直到）纡纡然的样子。张景岳注：应在左之下的，称为少羽之人，而属于左足太阳之下。纡纡，是曲折的样子。马云：纡纡然，有周旋的意思。张志聪注：纡纡，是纡洄的姿态，如水之洄旋。
众之为人（直到）洁洁然的样子。马云：众之为人未详。意洁洁然者，是独行的意思。张景岳注：众，常也。一说加之人，应在右之下的，曰众之为人，而属于右足太阳之下。洁洁，是清净的样子。诸形皆言太少，而此独曰众。意者水形多变，而此独洁洁，故可同于众。张志聪注：众羽之人，比拟于右足太阳。洁洁，如水之清洁。曰众之为人者，谓居海滨平陆之大众，如水之在下，而形体清洁。
桎之为人（直到）安安然的样子。马云：桎之为人未详。意水形之人，为戮死曰桎者，是受桎梏之人。安安然者，是自如的意思。张景岳注：桎，窒同。局窒不通的意思。（桎音质说文足桎也徐曰在足曰桎在手曰梏又窒也庄子达生篇其
Each version lacks the character "Pian" (Chapter).
Bo Gao said (in *Jia Yi Jing*, it is written as Shao Shi). Zhang Jingyue's commentary: According to this section citing the answer of Shao Shi from the *Tong Tian Pian* (Chapter on Universal Communication), yet here it says Bo Gao. Could Shao Shi be an alternative name for Bo Gao? It cannot be verified.
Not departing from the Five Phases (Wu Xing, Wood, Fire, Earth, Metal, Water). Zhang Jingyue's commentary: From Yin and Yang transforms the Five Phases; thus, the principles of heaven and earth and all things never depart from "Five," and what corresponds in the human body is also merely these Five Phases.
Therefore, multiplying by five (until) knowing the interior from the exterior. Zhang Jingyue's commentary: Within each of the Five Phases, there are further divided into five categories. As follows in the text regarding the five形体 (body types) of people, further subdivided into left-upper, left-lower, right-upper, and right-lower, this constitutes five. Five multiplied by five amounts to twenty-five types of people. However, this discusses the detailed classification of the Five Phases, unlike the *Tong Tian Pian* which mentions only five constitutional types: Taiyang, Shaoyang, Taiyin, Shaoyin, and Heping (Peaceful). Thus, it is said that Yin-Yang people are not included, and those not conforming to the general public number five. Listed separately for observation, the intent is to understand the internal nature by distinguishing external characteristics. Jian An: Ma Yun believes there are twenty-five models of people, excluding the Yin-Yang Heping type. Here, "Shi" (model/pattern) is used.
Following/Complying. Jian An: "Qun" and "Xun" are synonymous. *Zhuangzi · Zhi Le* writes "Dun Xun". *Tong Ya* states: Ancients not only borrowed sounds to represent forms, but when meanings were close, they sometimes forced the writing; thus "Xun" was borrowed as "Qun", and also as "Xun".
The original form person (up to) appearing with a "Tuotuo" (steady and dignified) demeanor. *Jia Yi Jing* lacks the seven characters "resembling the Azure Emperor, his personality..."; the same applies below. In this example, the character "Ping" appears under the shoulder. Ma Yun says: "Bi" means to compare or simulate. Because humans are compared to the Jue (Wood/Zither) shape, it is called "Bi". This states that Wood-type people have five variations, with distinctions between complete and partial. The Wood-type person represents the complete Qi of Wood. The following four types are partial. Wood corresponds to the East, its musical note is Jue, and its color is Cang (blue-green). Therefore, the Wood-type person should be compared to the Upper Jue, resembling the Azure Emperor of Heaven. The blue-green color is because Wood's color is blue-green. A small head is because the top of Wood is small. A long face is because the body of Wood is elongated. Broad shoulders and back are because Wood's branches and leaves are lush, making the area near the shoulders wide. A straight body is because the body of Wood is straight. Small hands and feet are because Wood's branches are thin and root divisions are small. This describes the physical aspect. Fond of talent is because Wood can become material according to its use. Low strength is because Wood shakes easily. Speaking much and worrying, working hard externally, is because Wood cannot remain still. Enduring Spring and Summer is because Wood flourishes in these seasons. Not enduring Autumn and Winter is because Wood withers in these seasons. This describes the temperamental aspect. Therefore, feeling evil pathogens in Autumn and Winter makes one prone to illness. The Liver Meridian belongs to Jueyin, serving as the root and trunk; thus, the muscles of the Foot Jueyin Meridian appear Tuotuo-ran, implying stability and heaviness. (Note: *Classic of Poetry · Guo Feng · Junzi Xi Lao* says: "Weiwei Tuotuo", Zhu Xi notes: "A look of graceful self-possession".) Zhang Jingyue's commentary: The Foot Jueyin is the meridian of Liver Wood. The Liver governs tendons and is the root of fatigue; hence, Tuotuo-ran. Tuotuo-ran refers to the soft, slow, and heavy appearance of tendons. Foot Jueyin is the Wood Zang (Organ); Foot Shaoyang is the Wood Fu (Organ). Mentioning the Zang first and then the Fu is likely because Jueyin and Shaoyang are exterior-interior pairs, with the Zang being the master of the Fu. Thus, initially stating "Upper Jue Jueyin" summarizes the completeness of the Wood type; later mentioning "Da Jue, Left Jue, Right Jue, Pan Jue, Shaoyang" details the Wood type. Distinguishing left and right for the Upper Jue, and upper and lower for left and right, clarifies that within Yin and Yang, there is again Yin and Yang. The rest follow this pattern. Zhang Zhicong's commentary: Tuotuo means beautiful, like fine timber.
The Da Jue (Great Jue) person (up to) appearing with a "Yiyi" (gentle and retiring) demeanor. *Jia Yi Jing* note: Alternatively, Left Jue. Zhang Jingyue's commentary: Those inheriting the partial aspects of the five forms each have four categories: left-upper, left-lower, right-upper, right-lower. This refers to the left-upper aspect of the Wood type, called the Da Jue person. Their external physical manifestation belongs to the Left Foot Shaoyang Meridian. As stated below regarding the upper part of the Foot Shaoyang, abundant Qi and Blood result in beautiful beard growth, and the differentiation based on Qi and Blood levels fits this Da Jue person perfectly. Yiyi-ran means gentle and retreating. I observe: *Tong Tian Pian* states: Taiyin people, Shaoyin people, Taiyang people, Shaoyang people, and Yin-Yang Heping people, totaling five, have different postures. This broadly categorizes the five Yin-Yang states. Here, the Wood, Fire, Earth, Metal, and Water types are further subdivided into left/right and upper/lower, detailing the meaning of Tai (Great) and Shao (Less) within each form. All aim to elucidate differences in innate constitution and show varying changes. Ma Yun says: Yiyi-ran implies a sense of loss, acting without haste but steadily. Jian An: Ma's annotation is unsatisfactory. Zhang Zhicong's commentary: Yiyi is a humble attitude, like drooping branches. Perhaps not correct either.
The Left Jue person (up to) appearing with a "Suisui" (compliant and obedient) demeanor. *Jia Yi Jing* writes Right Jue. Zhang Jingyue's commentary: Left Jue, alternatively Shao Jue. Suisui means compliant. Below it says: For the lower part of Foot Shaoyang, abundant Qi and Blood result in beautiful and long leg hair, fitting this Shao Jue person, but here it refers to the right-lower side. The rest follow this analogy.
The Right Jue person (up to) appearing with a "Tuitui" (advancing) demeanor. *Jia Yi Jing*: Tuitui, written as Jiujiu. Zhang Jingyue's commentary: Alternatively, Right Jue Right Form, belonging to the upper part of the Right Foot Shaoyang, called the Right Jue person. This refers to the right-upper side. Tuitui means advancing. Zhang Zhicong's commentary: Large is called "Right Jue", i.e., Tai Jue. The Da Jue person compares to the Left Foot Shaoyang; the Right Jue person compares to the Right Foot Shaoyang. Tuitui is an upward-advancing state, like branches reaching up. Jian An: *Guang Yun*: "Right" sounds like "Da" (Great), meaning is the same. Then how does Right Jue differ from the previous Da Jue? The previous Da Jue, *Jia Yi Jing* writes Left Jue, which is closer to correctness.
The Pan Jue (Half Jue) person (up to) appearing with a "Huokuo" (square and upright) demeanor. Zheng Mai edition, *Jia Yi Jing*: Huokuo, written as Kuokuo. Zhang Jingyue's commentary: Pan means half. Belonging below the Da Jue, called the Pan Jue person, and belonging to the lower part of the Left Foot Shaoyang, i.e., the left-lower side. Huokuo means square and upright. All these Yiyi, Suisui, Tuitui, Huokuo serve to express the image of the Wood type. Zhang Zhicong's commentary: Huokuo is an upright attitude, like the straightness of wood.
The Fire-type person (up to) appearing with a "Hehe" (solid/knotted) demeanor. *Jia Yi Jing* lacks the seven characters "resembling the Red Emperor, his personality...". Hehe, written as Qiaoqiao. (Jian An suspects a typo due to similar shapes). Often written as KT (back flesh). Ma Yun says: This states that Fire-type people have complete and partial distinctions. Fire governs the South, its note is Zhi, and its color is Red. Thus, the Fire-type person resembles the Red Emperor of Heaven. Wide KT (back flesh) means the fire's central heat is intense and broad. A sharp face and small head mean fire flares upward, becoming sharp and small. Preferring full shoulders, back, thighs, and abdomen means fire rises from below, gradually widening then narrowing, hence "preferring". Small hands and feet mean fire's lateral influence is weak. Walking steadily on the ground means fire must adhere to the ground to rise. An impatient heart means fire energy is fierce. Walking with shaking shoulders means the momentum of fire is unstable. Full back muscles mean wide KT. Having Qi means fire has momentum. This describes the physical aspect. Disregarding wealth means fire nature is volatile and does not accumulate. Lacking trustworthiness means fire nature is inconsistent. Worrying much but seeing clearly means fire nature is bright and illuminating. Valuing appearance means fire color is bright. Impatient heart means fire nature is hasty. Short-lived and sudden death means fire energy is short-lived. Enduring Spring and Summer means fire commands during hot times. Not enduring Autumn and Winter means fire fears water. This describes the temperamental aspect. Therefore, feeling evil pathogens in Autumn and Winter makes one prone to illness. The Hand Shaoyin Heart Meridian belongs to Fire; its meridian acupoints' distribution appears Hehe-ran, implying authenticity. Below it mentions the Hand Taiyang Small Intestine Meridian because Heart and Small Intestine are exterior-interior pairs. Zhang Jingyue's commentary: Hehe-ran means fire cannot disperse and gathers into form.
The Zhi Zhi person (up to) appearing with a "Jiji" (superficial/fleshly) demeanor. *Jia Yi Jing*: Zhi, written as Tai. Zhang Jingyue's commentary: Alternatively, Zhi person, alternatively Tai Zhi. Responding to the upper-left with Zhi form, called the Tai Zhi person, belonging to the upper part of the Left Hand Taiyang. Jiji means superficial. The detailed meaning below is the same as the Wood type note. Ma Yun: Jiji means muscles are full.
The Shao Zhi person (up to) appearing with a "Taotao" (flowing/abundant) demeanor. Zhang Jingyue's commentary: Responding to the lower-right of Zhi, called the Shao Zhi person, belonging to the lower part of the Right Hand Taiyang. Tao means not looking back. Also implies suspicion. Ma Yun: Tao, sound Tao. *Classic of Poetry · Dong Shan*: "You Tao bu gui", Zhu Xi notes: Tao means long time. Here it should be Taotao, appropriate with water radical. Also says: Taotao means abundant. Zhang Zhicong's commentary: Tao is a joyful state. Jian An: *Shuo Wen*: Tao means joy. *Yu Pian*: Happy. Zhizhengben follows this.
The Right Zhi person (up to) appearing with a "Jiaojiao" (leaping/excited) demeanor. Zhang Jingyue's commentary: With Zhi form belonging to the upper part of the Right Hand Taiyang, called the Right Zhi person. Jiaojiao means leaping.
The Zhi Pan person (up to) appearing with a "Zhizhi Yiyi" (branch-like and self-satisfied) demeanor. *Jia Yi Jing*: Zhi Pan, written as Pan Zhi. "Ran" added after Zhizhi. Yiyi-ran, written as Xixi-ran. Zhang Jingyue's commentary: Located below Zhi Zhi, hence called Zhi Pan, belonging to the lower part of the Left Hand Taiyang. Pan also means half. Zhizhi means branch-like separation. Yiyi means self-satisfied. All these Jiji etc. serve to express the Fire type image. Ma Yun: Zhizhi means supporting. Yiyi means hanging down. Zhang Zhicong's commentary: Zhizhi Yiyi indicates correspondence between upper and lower.
The Earth-type person (up to) appearing with a "Dundun" (heavy and solid) demeanor. *Jia Yi Jing* lacks the six characters "resembling the Ancient Yellow Emperor". Ma Yun: This states Earth-type people have complete and partial distinctions. Center governs Earth, its note is Gong, and its color is Yellow. Thus, the Earth-type person compares to Upper Gong, resembling the Ancient Yellow Emperor. "Ancient" distinguishes it from the current Emperor. Yellow color is Earth's color. Round face is Earth's round body. Large head is Earth's flat body. Beautiful shoulders and back are Earth's thick body. Large abdomen is Earth's broad body. Beautiful thighs and shins are Earth's fat body. Small hands and feet are because Earth is large but can be small. Much flesh is because Earth governs flesh. Proportionate upper and lower means Earth's body is uniform from top to bottom. Walking steadily on the ground means stable weight. Lifting feet floatingly means Earth floats when stirred. This describes the physical aspect. Peaceful mind means Earth does not move lightly. Benefiting others means Earth's virtue is generating life. Disliking power, good at attaching to people means Earth tolerates dirt and filth, not abandoning low for high. Enduring Autumn and Winter means Earth likes moisture. Not enduring Spring and Summer means Earth fears dryness. Therefore, feeling evil pathogens in Spring and Summer makes one prone to illness. This describes the temperamental aspect. Foot Taiyin Spleen Meridian is the Spleen Meridian. Its meridian acupoints' distribution is Dundun-ran, implying heaviness. Similar to *Wu Chang Zheng Da Lun* saying "Dunfu". Below it mentions Foot Yangming Stomach Meridian because Spleen and Stomach are exterior-interior pairs. Zhang Jingyue's commentary: Beautiful thighs and shins, Earth governs limbs. Small hands and feet, abundance is in the center. Lifting feet floatingly, Qi lifts them. Dundun means heavy and solid.
The Da Gong (Great Gong) person (up to) appearing with a "Wanwan" (yielding and compliant) demeanor. Zhang Jingyue's commentary: With Gong form responding to the upper-left, called the Da Gong person, belonging to the upper part of the Left Foot Yangming. Wanwan means yielding. Detailed meaning below is same as Wood type note. Ma Yun: Wanwan has a tortuous meaning.
The Jia Gong person (up to) appearing with a "Kankan" (deep and firm) demeanor. *Jia Yi Jing* writes Ke-ran. (Sound Ke). Note: Alternatively Kankan-ran. Zhang Jingyue's commentary: Should be below Da Gong, called Jia Gong person, belonging to the lower part of the Left Foot Yangming. Kankan means deep and firm. Ma Yun: Kankan also means holding weight. Qiu Rulin says: Jia Gong is Right Gong. Probably because Northwest land is high and mountainous, hence Jia Gong.
The Shao Gong person (up to) appearing with a "Shushu" (rotating/circular) demeanor. Zhang Jingyue's commentary: Should be to the right of Tai Gong, hence Shao Gong person, belonging to the upper part of the Right Foot Yangming. Shushu means circular rotation. Ma Yun: Shushu has a restrictive meaning. Zhang Zhicong's commentary: Like a pivot holding weight, the nature of Earth.
The Zuo Gong person (up to) appearing with a "Wuwu" (standing alone and unmoving) demeanor. Zhang Jingyue's commentary: Examining this meaning, it should be Right Gong person, hence belonging to the lower part of the Right Foot Yangming. Wuwu means standing alone and unmoving. All these Wanwan etc. serve to express the Earth type image. Zhang Zhicong's commentary: Wuwu means unmoving, like flat land being peaceful.
The Metal-type person (up to) appearing with a "Dundun" (firm and heavy) demeanor. *Jia Yi Jing* lacks the four characters "resembling the White Emperor". Ma Yun: This states Metal-type people have complete and partial distinctions. West governs Metal, its note is Shang, and its color is White. Thus, Metal-type person compares to Upper Shang, resembling the White Emperor of Heaven. Square face is Metal's square body. White color is Metal's white color. Saying head, shoulders/back, abdomen are all small means Metal body is heavy and not bulky. Small hands and feet like bone emerging outside the heel means Metal's lateral growth is small, and outside the heel, like another small bone emerging. Light bones means Metal has no bone, so bones are light. Clean and incorruptible body means Metal's body is cold and quiet, not stained. This describes the physical aspect. Impatient heart means Metal nature is urgent. Quiet and fierce means Metal is quiet when still, fierce when moving. Good at being an official means Metal governs execution with authority. Enduring Autumn and Winter means Metal reigns in cool/cold weather. Not enduring Spring and Summer means Metal fears Fire. Therefore, feeling evil pathogens in Spring and Summer makes one prone to illness. This describes the temperamental aspect. Hand Taiyin Lung Meridian belongs to Metal; its meridian acupoints' distribution should be Dundun-ran with heavy meaning. (Hand and Foot Taiyin both say Dundun-ran). Below it mentions Hand Yangming Large Intestine Meridian because Lung and Large Intestine are exterior-interior pairs. Zhang Jingyue's commentary: Dundun means firm. Hand and Foot Taiyin both say Dundun, but meanings slightly differ. Metal is firm, Earth is heavy. Zhang Zhicong's commentary: Good at being an official, having the talent of axe-cutting decisiveness.
The Tai Shang (Great Shang) person (up to) appearing with a "Lianlian" (sharp-edged) demeanor. *Jia Yi Jing* Tai writes Da. Zhang Jingyue's commentary: Tai also means Great. Both left and right upper can be called Tai, so above it says: Right Jue compares to upper Right Foot Shaoyang. This Tai Shang compares to upper Left Hand Yangming. Lianlian means sharp-edged. Detailed meaning below is same as Wood type note. Zhang Zhicong's commentary: Lianlian is like metal clean and unstained.
The Zuo Shang person (up to) appearing with a "Tuotuo" (free and easy) demeanor. Various versions write Right Shang person. Ma Yun: Right Shang person, suspect it is Left Shang person. Zhang Jingyue's commentary: Examining this, it should be Right Hand Yangming, to match Right Shang person. Tuotuo means free and elegant. Ma Yun: Tuotuo means unburdened. Zhang Zhicong's commentary: Tuotuo is like metal firm and white, dyed but not blackened.
The Tai Shang person (up to) appearing with a "Jianjian" (watchful/scrutinizing) demeanor. *Jia Yi Jing* Tai Shang writes Zuo Shang. Ma Yun: Left Shang person, should be Right Shang person. Jianjian-ran implies restraint. Zhang Jingyue's commentary: Examining this, it should be Left Hand Yangming, to match Left Shang person. Jianjian means observant. Zhang Zhicong's commentary: Jianjian is like a mirror reflecting clearly.
The Shao Shang person (up to) appearing with a "Yanyan" (solemn) demeanor. Zhang Jingyue's commentary: Responding to lower left and right, called Shao Shang person, belonging to lower Right Hand Yangming. Yanyan means solemn. All these Lianlian etc. serve to express the Metal type image. Ma Yun: Yanyan-ran dares not be presumptuous.
The Water-type person (up to) appearing with a "Hanhan" (moist/wet) demeanor. *Jia Yi Jing* lacks the four characters "resembling the Black Emperor". Face uneven note: One writes curved face. Lian Yi writes Guang Yi. Lu has Dai character above. Hanhan writes Huan. Zhi also writes Hanhan, all. Various versions write Back, should be corrected. Ma Yun: This states Water-type people have complete and partial distinctions. North governs Water, its note is Yu, and its color is Black. Thus, Water-type person compares to Upper Yu, resembling the Black Emperor of Heaven. Black color is Water's black color. Uneven face means waves on water. Large head means water surface is not sharp. Chin with angles means water flows in four directions. Small shoulders means water flows from high to low, high part not large. Large abdomen means water belly is large and stores things well. Moving hands/feet and swaying body when walking means water flows and reaches. Long lower buttocks means water flow is long. Back Yan-yana-ran also means long. This describes the physical aspect. Not reverent/fearful means water breach is unstoppable. Good at deceiving means water nature is insubstantial. Execution/death means water extinguishes body. Enduring Autumn and Winter means Water does not diminish in Autumn/Winter. Not enduring Spring and Summer means Water boils with Fire. This describes the temperamental aspect. Therefore, feeling evil pathogens in Spring and Summer makes one prone to illness. Foot Shaoyin Kidney Meridian belongs to Water; thus its meridian distribution is Hanhan-ran as if relying on something. Below it mentions Foot Taiyang Bladder Meridian because Kidney and Bladder are exterior-interior pairs. Zhang Jingyue's commentary: Large belly holds things like the sea. Not reverent, follows nature downwards, not upwards. Execution/death, Water has no constant emotion, hence many dangers. Hanhan means moistening. Zhang Zhicong's commentary: Hanhan-ran is a humble attitude, like rivers and marshes accepting filth. Qiu Rulin says: Five Phases and Five Notes correspond to Five Stars above, hence resembling Azure Emperor corresponds to Jupiter. Resembling White Emperor corresponds to Venus.
The Tai Yu (Great Yu) person (up to) appearing with a "Jiajia" (glowing/satisfied) demeanor. Zhang Jingyue's commentary: With Water form responding to upper-right, called Tai Yu person, belonging to upper Right Foot Taiyang. Jiajia means glowing/satisfied. Detailed meaning below is same as Wood type note. Ma Yun: Jiajia-ran means full like cheeks. Zhang Zhicong's commentary: Jiajia-ran means Taiyang is above, like having assistants and being noble.
The Shao Yu person (up to) appearing with a "Yuyu" (twisting/meandering) demeanor. Zhang Jingyue's commentary: Should be lower-left, called Shao Yu person, belonging to lower Left Foot Taiyang. Yuyu means twisting. Ma Yun: Yuyu-ran has a rotating meaning. Zhang Zhicong's commentary: Yuyu is a meandering state, like water swirling.
The Zhong person (up to) appearing with a "Jiejie" (clean/pure) demeanor. Ma Yun: Zhong person's meaning unknown. Intent: Jiejie-ran means solitary conduct. Zhang Jingyue's commentary: Zhong means common. Alternatively, Jia person, should be lower-right, called Zhong person, belonging to lower Right Foot Taiyang. Jiejie means pure. All forms mention Tai/Shao, but this alone says Zhong. Perhaps Water type is variable, but this alone is pure, thus comparable to the masses. Zhang Zhicong's commentary: Zhong Yu person compares to Right Foot Taiyang. Jiejie is like water's cleanliness. Saying Zhong person means the masses living by the sea or flat land, like water being low, yet body is clean.
The Zhi person (up to) appearing with a "An'an" (peaceful/self-possessed) demeanor. Ma Yun: Zhi person's meaning unknown. Intent: Water type person, for execution/death called Zhi, is one wearing shackles. An'an-ran means self-possessed. Zhang Jingyue's commentary: Zhi is same as Zhi (blockage). Meaning of obstruction/blockage. (Zhi sound Qi, *Shuo Wen* foot Zhi, Xu says on foot is Zhi, on hand is Gu, also blockage. *Zhuangzi · Da Sheng* chapter its...)