太阳之人，其状轩轩储储，反身折 ，此太阳之人也。
马注∶车之向前曰轩。轩轩者，犹云轩昂也。储储者，挺然之意。若反其身，而在后视之，其 似折，亦
不检之态也。
少阳之人，其状立则好仰，行则好摇，其两臂两肘，则常出于背，此少阳之人也。
马注∶据其态，乃多动少静，非检身若不及之道也。
阴阳和平之人，其状委委然，随随然， 然，愉愉然，HT HT 然，豆豆然，众人皆曰君子，此阴阳
和平之人也。
马注∶委委然，安重貌，《诗》君予偕老章有∶委委佗佗。随随然，不急遽也。 然，尊严貌，《诗》
云∶ 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，自圣人以至成德之士，皆可称也。
人之寿夭不齐者，由禀气之浓薄，非关清浊也。贤
者清，愚者浊，由性之明暗，而使气之清浊也。盖气者，命也，以气听命于性，故称性命。是故贤者之
夭，以其气薄而性明也；愚者之寿，以其气浓而性暗也。所以君子之摄生也，非仅保守气血，以冀延年而
已。故曰∶夭寿不贰，修身以俟之，是保其德，即为保其寿也。何也？气禀于天，非我所主，德之不修，我之
罪也，何有于寿哉！贤者素位而行，顺天地自然之气化，不丧其所禀，明德乐道，垂范后世，其寿孰加焉。
愚者不然，纵欲败德，以丧其所禀，取药食培气血，以贪其生，既无益于世，或自招祸患，则寿不如夭之为福
也。然圣人有教无类，万物并育，不论贤愚，皆欲使其遂生，以全其所禀。既明其生化之理，又教以摄养之
方，戒以致病之由，施设药治之法，呜呼，可谓仁之至、慈之极矣。夫善能摄养者，则无病，无病则焉用药
治哉！故摄养为保生之本也。其所以致病者，由外感六气，内伤七情，故凡起居服食，必顺夫天地气化流行之
序，随时防慎，以避外来之邪，惩忿窒欲，清心节劳，以免七情之害。如是则一身阴阳气血，和平调达，自
鲜病患夭札之苦。然一身气血，随心所使，心定神安，气血自固，虽有外邪，亦莫能伤。故经曰∶恬淡虚
无，真气从之，精神内守，病安从来。虚者，虚其心，则神自清；无者，无其欲，则精自固。天真元气，从之
生长，而精神固守于内，何病之有。则凡自爱其身者，不可不知此理也。苟能恬淡虚无，则动无不善，而德行
自全，日臻于君子之域，既益当时，垂名后世，其为寿也，岂可量哉！
太阳型体质的人，其神态高傲自大、气宇轩昂，身体挺直甚至向后反折，这是太阳型人的表现。
马注：车向前行进称为“轩”。“轩轩”，就是所说的轩昂之意。“储储”，是挺立的意思。如果从背后看他的身体，背部似乎弯曲折断，这也是一种不拘礼法、放纵不羁的姿态。
少阳型体质的人，其姿态站立时喜欢仰头，行走时喜欢摇晃，两臂两肘常常露在背后，这是少阳型人的表现。
马注：从其姿态来看，属于多动少静，不是检点修身、唯恐不及的态度。
阴阳和平型体质的人，其神态安详稳重，顺随自然，庄重严肃，和悦愉快，从容周旋，端正不乱，众人都称他为君子，这是阴阳和平型人的表现。
马注：“委委然”，是安详稳重的样子，《诗经·君子偕老》章中有：“委委佗佗”。“随随然”，是不急躁匆忙。“ 然”（原文缺字，据《诗》云“ 昂昂”推测为“敖”或类似字，指傲慢或庄重），是庄严的样子，《诗经》说：“ 昂昂”。“愉愉然”，是和悦的样子，《论语》说：“愉愉如也”。“HT HT 然”（原文乱码，据《礼》云“周旋中规”推测为“皇皇”或“遑遑”等形容周旋之态的词），是周旋应酬的样子，《礼记》说：“周旋中规，折旋中矩”。“豆豆然”，是端正不乱的样子。所谓“君子”，从圣人到具备高尚品德的人士，都可以称为君子。
人的寿命长短不齐，是由于禀受先天之气有浓厚与浅薄之分，并非关乎气质的清浊。贤能的人气质清，愚笨的人气质浊，这是由于本性明暗不同，从而使得气的清浊产生差异。大概来说，“气”就是“命”，因为气听从性的支配，所以合称为“性命”。因此，贤能之人早夭，是因为他禀气薄弱但本性光明；愚笨之人长寿，是因为他禀气浓厚但本性昏暗。所以，君子修养生命，不仅仅是保守气血，以期望延长寿命而已。所以说：“无论寿夭都不改变志向，修养自身来等待天命”，这就是保全德行，也就是保全寿命的道理。为什么呢？气禀受于天，不是我所能主宰的；德行如果不修养，这是我的罪过，又谈何长寿呢！贤能的人安守本分，顺应天地自然的气化规律，不丧失所禀受的元气，彰明美德，乐于道义，为后世树立典范，还有谁能比他的寿命更长呢？愚笨的人则不然，放纵欲望败坏德行，从而丧失所禀受的元气，依靠药物食物培补气血，以贪婪地追求生存，这对世道既无益处，或者反而自招祸患，那么长寿还不如早死更有福气。然而圣人教化不分类别，万物一同生长，不论贤愚，都希望使他们顺利生存，以保全他们所禀受的元气。既然明白了生化之理，又教导他们摄养的方法，告诫导致疾病的原因，施设药物治疗的法度，唉，这可以说是仁爱到了极点、慈悲到了极致了。善于摄养的人，就不会生病，没有病又哪里需要用药治疗呢！所以摄养是保全本性的根本。之所以致病，是由外感六淫邪气，内伤七情所致，所以凡是起居饮食，必须顺应天地气化流行的次序，随时防备谨慎，以避开外来邪气，克制愤怒，遏制欲望，清心寡欲，节制劳累，以避免七情的危害。像这样，一身阴阳气血就能和平调达，自然很少遭受病患和早夭的痛苦。然而一身气血，随心意所驱使，心神安定，气血自然坚固，虽然有外邪，也不能伤害。所以《内经》说：“恬淡虚无，真气从之，精神内守，病安从来。”“虚”，是指使心虚空，那么神志自然清明；“无”，是指没有欲望，那么精气自然坚固。天真元气，随之生长，而精神固守于体内，会有什么疾病呢？所以凡是爱惜自己身体的人，不能不知道这个道理。如果能够恬淡虚无，那么行动没有不善的，而德行自然完备，日益进入君子的境界，既有益于当时，留名于后世，他的寿命，难道可以估量吗！
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!