心有邪。其气留于两肘。肝有邪。其气流于两腋。脾有邪。其气留于两髀。肾有邪。其气留于两 。
凡此八虚者。皆机关之室。真气之所过。血络之所游。邪气恶血。固不得住留。住留则伤经络。骨节
机关。不得屈伸。故病挛也。
此言五脏之血气。从机关之虚。出于肤表。与营卫宗气之相合也。九针章曰。节之交。神气之所
游行出入。两肘两腋两髀两 。乃关节交会之处。心脏之神气。从此而出。如五脏有邪。则气留于此。
而不得布散矣。真气之所过谓五脏之经脉。各从此而经过。邪气住留。则伤经络。谓邪在于皮肤留而
不去。则伤经络矣。此言机关之室。在于骨节之交。五脏之血气。从此而出于分肉皮肤。不涉于血脉
也。故五脏有邪。则气留于此。如外感于邪气。恶血留滞于此。则骨节机关。不得屈伸而病挛也。按
本篇论营气行于脉中。卫气行于脉外。而宗气贯心脉而行于脉中。从手太阴而行于脉外。卫气日行于
皮肤分肉。夜行于五脏之阴。而五脏之气。又从机关之虚。外出于肤表。此形身脏腑之气。游行于外
内。而交相出入者也。至于皮肤经脉之血气。屈折于外内之间。出入于本标之处。皆假邪客。以明正
气之流行。乃修身治民之大张本也。
黄帝问于少师曰。余尝闻人有阴阳。何谓阴人。何谓阳人。少师曰。天地之间。六合之内。不
离于五。人亦应之。非徒一阴一阳而已也。而略言耳。口弗能遍明也。黄帝曰。愿略闻其意。有贤
人圣人。心能备而行之乎。少师曰。盖有太阴之人。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。其筋骨气血各不等。
一阴一阳者。始生之两仪。应阴阳和平之人也。太阴少阴。太阳少阳。应所生之四象也。人秉
天地之气而生。成此形气。是以阴阳二十五人章。论地之五行。以生此形。故论五音之形。此论人合
天之阴阳四象。故篇名通天。而论人之态也。
黄帝曰。其不等者。可得闻乎。少师曰。太阴之人。贪而不仁。下齐湛湛。好内而恶出。心和而
不发。不务于时。动而后之。此太阴之人也。（内叶讷恶去声）
赵庭霞曰。太阴之人。太偏于阴矣。其人阴险。故贪而不仁。阴内而阳外。故好内而恶出。湛湛。
清洁貌。下齐。谦
下整齐。足恭之态也。心和而不发。阴柔之性也。不务于时者。不通时务也。动而后之者。见人之举
动。而后随之。柔顺之态也。
少阴之人。小贪而贼心。见人有亡。常若有得。好伤好害。见人有荣。乃反愠怒。心疾而无恩。
此少阴之人也。（好俱去声）
赵氏曰。少阴之人。少偏于阴。故小贪。然阴险之性。局量褊浅。故常好贼害之心。利人之失。
而忌人之得也。
太阳之人。居处于于。好言大事。无能而虚说。志发于四野。举措罔顾是非。为事如常自用。事
虽败而无常悔。此太阳之人也。
赵氏曰。于于。自足貌。好言大事。无能而虚说。言大不惭。无必为之志也。志发于四野者。放
旷而肆志也。举措罔顾是非者。恣意妄行。颠倒从违也。自用者。言不式古。行不遵先也。虽败而无
常悔者。阳刚而矫强也。阳在外。故偏阳之人。好夸张于外。而无内之实行也。
少阳之人。是谛好自贵。有小小官。则高自宜。好为外交而不内附。此少阳之人也。
赵氏曰。是谛好自贵者。好自审为贵也。有小官则高者。妄自尊高也。好外交而不内附者。阳性
之外务也。阴阳和平之人。居处安静。无为惧惧。无为欣欣。惋然从物。或与不争。与时变化。尊则
谦谦。谭而不治。是谓至治。
赵氏曰。居处安静者。恬 虚无也。无为惧惧。无为欣欣者。心安而不惧。志闲而少欲也。惋然
从物。或与不争者。与物无竞。与世不争也。与时变化者。随世变迁。所谓禹稷颜回同道也。居尊而
谦。其德愈光也。谭而不治者。无为而治也。至治者。不治之治也。此阴阳和平之象。贤人圣人。心能
备而行之。则心正身修。而可以平治
天下矣。
古之善用针灸者。视人五态乃治之。盛者泻之。虚者补之。
偏阳之人。泻阳补阴。偏阴之人。泻阴补阳。此言针合天地人三才之道。可以挽回天地阴阳之造
化者也。
朱卫公曰。阴阳之气皆从下而上。古之善灸者。能启阴阳之气以上行。
黄帝曰。治人之五态奈何。少师曰。太阴之人。多阴而无阳。其阴血浊。其卫气涩。阴阳不和。
缓筋而浓皮。不之疾泻。不能移之。
赵庭霞曰。太阴之人。多阴无阳。故其阴血浓浊。阳气者。通会于腠理。无阳。故卫气所行之
涩滞也。阴血多。故筋缓。血多气少。故皮坚而浓。此阴阳不和之剧。不之疾泻。不能移易也。
少阴之人。多阴少阳。小胃而大肠。六腑不调。其阳明脉小。而太阳脉大。必审调之。其血易脱。其气
易败也。
赵氏曰。在内者。五脏为阴。六腑为阳。多阴少阳。故六腑不调也。阳气生于中焦。其阳明脉小
者。生阳之本不足也。太阳之气。生于水中。太阳脉大者。寒水之气盛也。此阴阳不和。故其血易脱
而气易败。必审察其盛虚以调之。闵士先曰。多阴无阳。故不疾泻其阴血。则阴阳不能移易。多阴少
阳。故宜调之。盖阴阳不和。自不能交相 守矣。朱卫公曰。中下二焦之精气。互相资生而资益者
也。阳明脉小。太阳脉大。此先后天之气不和。故易脱而易败。倪仲玉曰。上节论在外之阴阳。此
论在内之阴阳。盖外有阴阳。而内有阴阳也。外不和必因于内。内不和必及于外。
太阳之人。多阳而少阴。必谨调之。无脱其阴。而泻其阳。阴重脱者阳狂。阴阳皆脱者。暴死不知
人也。
赵氏曰。无脱其阴而泻其阳者。阳为阴之固也。若阴气重脱。则为阳狂。阴阳皆脱。则为暴死。
盖阳为阴之固。阴为阳之守。阳气生于阴中。阴重脱。则阳亦脱矣。
少阳之人。多阳少阴。经小而络大。血在中而气外。实阴而虚阳。独泻其络脉则强。气脱而疾。
中气不足。病不起也。
赵氏曰。经脉为里。支而横者为络。小胃而大肠者。以上为阳而下为阴也。经小而络大者。以里
为阴而表为阳也。血在中而气外者。阴在内而阳在外。血为阴而气为阳也。故欲实阴而虚阳。独泻其
络脉则强。如泻气。则气脱而疾。致中气不足。病不起也。闵士先曰。上节论泻阳当防其阴脱。谓阴
阳之二气也。此以血为阴而气为阳。充肤热肉之气。从里之经隧。而出于络脉皮肤。故欲实阴虚阳。
独泻其络脉则强。至于三焦通会之元真。不可泻也。泻之则疾脱。脱则中气不足。病不起也。此章论
阴阳之理。参伍错综。盖阴阳者。有名而无形。若以有形之肠胃经络。表里上下。皆可以论阴阳者也。
朱卫公曰。阴阳血气之源流。头绪纷纭。须贯通全经。而后可以无惑。
阴阳和平之人。其阴阳之气和。血脉调。谨诊其阴阳。视其邪正。安容仪。审有余不足。盛则泻
之。虚则补之。不盛不虚。以经取之。此所以调阴阳。别五态之人者也。
赵庭霞曰。阴阳之气和。气有阴阳也。血脉调。谨诊其阴阳。血有阴阳也。视其邪正。安其容仪。
形中之阴阳也。
审其有余不足。盛则泻之。虚则补之。调其气之盛虚也。如气无盛虚。则以经取之。调其血之虚实也。
此所以调阴阳。别五态之人也。朱卫公曰。始论无形之四象。而渐及于有形之五行。
黄帝曰。夫五态之人者。相与毋故。卒然新会。未知其行也。何以别之。少师答曰。众人之属。
不知五态之人者。故五五二十五人。而五态之人不与焉。五态之人。尤不合于众者也。（毋无同）
赵氏曰。此论视其状而即知其态也。盖阴阳五态之人。与五音之二十五人不同也。尤不合于众
人者也。故当视其形状以别之。闵士先曰。在天呈象。在地成形。天地合气。命之曰人。故前章
论五行之形。而后合于六气。此论阴阳四象。而复合于有形。
黄帝曰。别五态之人奈何。少师曰。太阴之人。其状 然黑色。念然下意。临临然长大。
然未偻。此太阴之人也。
赵氏曰。 然者。黑暗而无光明也。念然下意。即下齐足恭之意也。身半以下为阴。是以临临
然。 胫之长大也。朱卫公曰。 胫长大。故俯恭于身半以上。而 未伛偻也。念然下意。而 未
偻者。形容其无阳之人。而作此态也。
少阴之人。其状清然窃然。固以阴贼。立而躁 。行而似伏。此少阴之人也。（ 险同）
马仲化曰。清然。冷貌。窃然者。消沮闭藏之貌也。以阴险贼害为心。故有此态也。其立也躁而
不静。阴善躁也。行而似伏者。其内藏沉思反侧之心故耳。
太阳之人。其状轩轩储储。反身折 。此太阳之人也。
马氏曰。车之向前曰轩。轩轩者。面高而轩昂也。储储挺然之状。反身折 者。腹仰而倨然也。
此居处于于。好言大事之人。故有此状也。
少阳之人。其状立则好仰。行则好摇。其两臂两手。则常出于背。此少阳之人也。
赵氏曰。立则好仰。即反身折 之状。行则好摇者。初阳生动之象也。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。
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。
赵氏曰。委委雍雍。自得之貌。随随。不急遽也。 。尊严貌。愉愉。和悦也。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。此阴阳和平之
人。众人皆曰君子。盖自贤人以至于圣人。皆可以君子称也。
心脏若有邪气，其气会停留于两肘。肝脏若有邪气，其气会流注于两腋。脾脏若有邪气，其气会停留于两髀（大腿内侧）。肾脏若有邪气，其气会停留于两腘（膝后窝）。
凡是这八个部位（两肘、两腋、两髀、两腘），都是关节活动的枢纽所在，也是真气经过之处，血络游行之所。邪气和恶血本来不能在此停留；如果停留在那里，就会损伤经络和骨节机关，导致关节不能屈伸，从而发生痉挛的病症。
这一段论述五脏的血气，从关节的空虚处，出于体表，与营气、卫气和宗气相合。《九针》章中说：关节交会之处，是神气游行出入的地方。两肘、两腋、两髀、两腘，正是关节交会之处。心脏的神气，从此处发出。如果五脏有邪气，那么气就会留滞于此，而不能布散全身。所谓“真气之所过”，是指五脏的经脉，各自从此处经过。邪气停留，就会损伤经络，意思是邪气在皮肤停留不去，就会伤及经络。这一段论述关节的枢纽，位于骨节的交会处，五脏的血气从此处出于分肉和皮肤之间，不涉及血脉本身。所以五脏有邪气，气就会留滞于此。如果外感邪气，或者恶血留滞于此，就会导致骨节机关不能屈伸而发病为痉挛。按本篇所述，营气行于脉中，卫气行于脉外，而宗气贯注心脉并行于脉中，从手太阴肺经而行于脉外。卫气白天行于皮肤和分肉之间，夜晚行于五脏之阴，而五脏之气，又从关节的空虚处，向外出于肤表。这是形体脏腑之气，在内外的游行，相互出入。至于皮肤和经脉中的血气，在外内之间屈折，在本标之处出入，都是假借“邪客”这一概念，来阐明正气的流行规律，这是修身治民的根本大纲。
黄帝问少师说：我曾经听说人有阴阳之分，什么是阴人？什么是阳人？少师回答说：天地之间，六合之内，离不开五行，人也顺应这个规律，不仅仅是一阴一阳而已，只是粗略地言说一下，口不能完全详尽说明。黄帝说：希望大致听听其中的意思，是否有贤人和圣人，内心能够具备并践行这种道理呢？少师回答说：大概有太阴之人、少阴之人、太阳之人、少阳之人、阴阳和平之人。这五种人，他们的形态不同，筋骨气血也各不相同。
一阴一阳，是初始生成的两仪，对应的是阴阳和平之人。太阴、少阴、太阳、少阳，对应的是所生成的四象。人秉承天地的精气而生，形成这样的形气，所以在《阴阳二十五人》章中，论述大地的五行，以此生成人的形体，故论五音之人的形体。本章论述人与天之阴阳四象相合，所以篇名《通天》，论述人的形态特征。
黄帝说：那些不相同的地方，可以讲给我听吗？少师说：太阴之人，贪婪而不仁慈，外表谦下整齐，内心深沉，喜欢接纳（财物或利益）而厌恶付出，内心平和但不轻易发作，不致力于顺应时势，行动总是跟在别人后面。这就是太阴之人。（“内”通“纳”，读音同“讷”，厌恶读去声）
赵庭霞说：太阴之人，过于偏重于阴了。其人阴险，所以贪婪而不仁慈。阴主内而阳主外，所以喜欢接纳而厌恶付出。“湛湛”，是清洁的样子。“下齐”，指谦下整齐，是过度恭敬的姿态。“心和而不发”，是阴柔的性格。“不务于时”，是不通晓时务。“动而后之”，是看到别人的举动，然后才跟随，是柔顺的姿态。
少阴之人，有小贪且怀有贼害之心，看见别人有损失，常常好像自己得到了好处，喜欢伤害别人，看见别人荣耀，反而恼怒，心中嫉妒而没有恩德。这就是少阴之人。（“好”均读去声）
赵氏说：少阴之人，稍微偏重于阴，所以有小贪。然而阴险的性格，器量狭隘浅薄，所以常怀有贼害之心。利用别人的失误，嫉妒别人的获得。
太阳之人，居处自满自得，喜欢谈论大事，没有能力却空谈，志向放纵于四方，举止不顾是非，做事像往常一样刚愎自用，事情即使失败了也不经常后悔。这就是太阳之人。
赵氏说：“于于”，是自足的样子。喜欢谈论大事，没有能力却空谈，说大话不知羞愧，没有一定要做成的志向。“志发于四野”，是放旷而肆意舒展志向。“举措罔顾是非”，是恣意妄行，颠倒黑白。“自用”，指不效法古人，行为不遵循先例。虽然失败却不经常后悔，是因为阳刚而矫强。阳气在外，所以是偏阳的人，喜欢在外部夸张，而没有内部的实际行动。
少阳之人，审慎且喜好自我尊贵，有一点小官职就高高在上，喜好进行外部交往而不向内依附。这就是少阳之人。
赵氏说：“是谛好自贵”，是喜好自我审视并认为高贵。有小官职就高高在上，是妄自尊高。“好外交而不内附”，是阳性向外追求事务的表现。
阴阳和平之人，居处安静，没有恐惧，也没有狂喜，随顺万物，与人不争，随着时代变化而变化，地位尊贵却保持谦逊，谈笑间实行无为而治，这就是最高的治理境界。
赵氏说：“居处安静”，是恬淡虚无。“无为惧惧，无为欣欣”，是心安而不恐惧，志趣闲适而欲望少。“惋然从物，或与不争”，是与物无竞争，与世无争。“与时变化”，是随世间变迁，所谓禹、稷、颜回同道。身居高位而谦逊，德行更加光辉。“谭而不治”，是无为而治。“至治”，是不治之治。这是阴阳和平的景象，贤人和圣人，内心能够具备并践行它，就能心正身修，从而平定治理天下。
古代善于使用针灸的人，观察人的五种形态然后进行治疗。实证用泻法，虚证用补法。
偏阳的人，泻阳补阴；偏阴的人，泻阴补阳。这里说针刺符合天地人三才之道，可以挽回天地阴阳的造化。
朱卫公说：阴阳之气都从下向上运行，古代善于艾灸的人，能引导阴阳之气上行。
黄帝说：如何治疗人的五种形态？少师说：太阴之人，多阴而无阳，其阴血浑浊，卫气涩滞，阴阳不和，筋缓而皮厚。如果不迅速泻除邪气，就不能改变这种状况。
赵庭霞说：太阴之人，多阴无阳，所以阴血浓浊。阳气通达于腠理，无阳，所以卫气运行涩滞。阴血多，所以筋缓。血多气少，所以皮坚而厚。这是阴阳不和的严重情况，如果不迅速泻除，就不能改变。
少阴之人，多阴少阳，胃小大肠大，六腑不调，其阳明脉小，而太阳脉大。必须仔细调治。其血容易脱失，其气容易败坏。
赵氏说：在内者，五脏为阴，六腑为阳。多阴少阳，所以六腑不调。阳气生于中焦，其阳明脉小，是因为生阳之本不足。太阳之气生于水中，太阳脉大，是因为寒水之气盛。这是阴阳不和，所以血易脱而气易败。必须审察其盛虚来调治。闵士先说：多阴无阳，所以不迅速泻其阴血，则阴阳不能移易。多阴少阳，所以宜调治。因为阴阳不和，自然不能相互守持。朱卫公说：中下二焦的精气，互相资助产生和增益。阳明脉小，太阳脉大，这是先后天之气不和，所以易脱而易败。倪仲玉说：上节论述在外的阴阳，此节论述在内的阴阳。盖外在有阴阳，内在也有阴阳。外不和必因于内，内不和必波及于外。
太阳之人，多阳而少阴，必须谨慎调治。不要使其阴气脱失，而去泻其阳气。如果阴气严重脱失，就会出现阳狂；阴阳都脱失，就会突然死亡而不省人事。
赵氏说：“无脱其阴而泻其阳”，是因为阳是阴的固护。如果阴气严重脱失，就会表现为阳狂。阴阳都脱失，就会暴死。因为阳为阴的固护，阴为阳的守持。阳气生于阴中，阴严重脱失，阳也会随之脱失。
少阳之人，多阳少阴，经脉小而络脉大，血在中而气在外。应当充实阴分而泻除阳分。如果只泻其络脉，身体就会虚弱，气脱而病急。中气不足，病就无法痊愈。
赵氏说：经脉为里，分支横出的为络。胃小大肠大，以上为阳以下为阴。经脉小而络脉大，以里为阴而表为阳。血在中而气外，阴在内而阳在外，血为阴而气为阳。所以想要实阴而虚阳，如果只泻其络脉，身体就会虚弱。如泻气，则气脱而病急，导致中气不足，病无法痊愈。闵士先说：上节论述泻阳应当防止阴脱，说的是阴阳二气。此处以血为阴而气为阳，充肤热肉的气，从里的经隧，而出于络脉皮肤。所以想要实阴虚阳，如果只泻其络脉，身体就会虚弱。至于三焦通会的元真之气，不可泻。泻之则气脱，脱则中气不足，病无法痊愈。这一章论述阴阳的道理，参伍错综。盖阴阳，有名而无形。如果以有形的肠胃经络、表里上下，都可以论述阴阳。朱卫公说：阴阳血气的源流，头绪纷繁，必须贯通全经，然后才可以没有疑惑。
阴阳和平之人，其阴阳之气调和，血脉通畅。仔细诊察其阴阳，观察邪正，安定容貌仪态，审察有余和不足。实证则泻之，虚证则补之。不盛不虚，则取本经治疗。这就是调阴阳、辨别五种形态之人的方法。
赵庭霞说：阴阳之气和，气有阴阳。血脉调，血有阴阳。视其邪正，安其容仪，是形中之阴阳。
审察其有余不足，实证则泻之，虚证则补之，是调其气的盛虚。如果气无盛虚，则以经取之，是调其血的虚实。这就是调阴阳、辨别五种形态之人的方法。朱卫公说：开始论述无形的四象，逐渐涉及有形的五行。
黄帝说：这五种形态的人，如果没有旧交情，突然新相遇，不知道他们的行为，用什么来辨别他们？少师回答说：普通大众这类人，不了解五种形态的人，所以有五音二十五种人，而五种形态的人不包括在其中。五种形态的人，尤其不同于普通人。（“毋”同“无”）
赵氏说：这是论述观察其状貌就能知道其形态。盖阴阳五态之人，与五音的二十五人不同。尤其不同于众人。所以应当观察形状来辨别。闵士先说：在天呈现象，在地形成形，天地合气，命之为人。所以前一章论五行之形，而后合于六气。本章论阴阳四象，而后复合于有形。
黄帝说：如何辨别五种形态的人？少师说：太阴之人，其状貌黑暗色黑，低头顺从，腿脚长大，背部微曲未成驼背。这就是太阴之人。
赵氏说：“黜黜然”，是黑暗而无光明的样子。“念然下意”，即下齐足恭的意思。身半以下为阴，所以小腿长大。“黜黜然未偻”，是因为俯身恭敬于身半以上，所以小腿看起来未驼背。朱卫公说：小腿长大，所以俯身恭敬于上半身，而小腿未驼背。“念然下意”而“黜黜然未偻”，是形容没有阳气的人，做出这种姿态。
少阴之人，其状貌清冷窃窃，固执而阴险，站立时躁动不安，行走时身体前倾似伏。这就是少阴之人。（“僇”同“戮”，凶险之意）
马仲化说：“清然”，是冷峻的样子。“窃然”，是消沮闭藏的样子。以阴险贼害为心，所以有此形态。其站立时躁动不静，阴善躁动。行走时似伏，是因为内心藏着沉思反复的心思。
太阳之人，其状貌轩昂自负，身体后仰，腰部反折。这就是太阳之人。
马氏说：车向前称为“轩”。“轩轩”，是面高而轩昂的样子。“储储”，是挺然自立的状貌。“反身折脡”，是腹部仰起而倨傲的样子。这是居处自满、喜欢谈论大事的人，所以有此状貌。
少阳之人，其状貌站立时喜欢后仰，行走时喜欢摇摆，两臂两手常常放在背后。这就是少阳之人。
赵氏说：“立则好仰”，即反身折脡的状貌。“行则好摇”，是初阳生动之象。两臂两手常出于背，是说常常反挽双手于背后。这都是轻慢傲慢的状貌，没有叉手恭敬的容貌。
阴阳和平之人，其状貌雍容自得，随和顺从，威严庄重，愉快和悦，目光美好，品行端正。众人都称他为君子。这就是阴阳和平之人。
赵氏说：“委委雍雍”，是自得的样子。“随随”，是不急遽。“矜矜”，是尊严的样子。“愉愉”，是和悦。“睆睆”，是目光美好的样子。“豆豆”，是有品级。大概存在于人身上的，没有比眼睛更好的了，胸中正，所以眸子明亮美好。这是阴阳和平之人，众人都称他为君子。大概从贤人到圣人，都可以称为君子。
If the Heart has pathogenic factors, its Qi remains in both elbows. If the Liver has pathogenic factors, its Qi flows into both axillae. If the Spleen has pathogenic factors, its Qi remains in both thighs (inner aspect). If the Kidney has pathogenic factors, its Qi remains in both popliteal fossae.
These eight hollows (two elbows, two axillae, two thighs, two popliteal fossae) are all chambers of joint mechanisms, passages where True Qi (Zhen Qi) passes, and遊 areas where blood collaterals travel. Pathogenic factors and foul blood cannot naturally stay here; if they do stay, they damage the meridians and collateral vessels and joint mechanisms, preventing flexion and extension, thus causing spasms.
This passage discusses how the Blood and Qi of the Five Zang organs emerge from the voids of the joints to the skin surface, combining with Ying Qi (Nutritive Qi), Wei Qi (Defensive Qi), and Zong Qi (Gathering Qi). The Chapter on Nine Needles states: "At the intersections of joints, Shen Qi (Spirit Qi) travels in and out." The two elbows, two axillae, two thighs, and two popliteal fossae are places where joints intersect. The Shen Qi of the Heart emerges from here. If there are pathogenic factors in the Five Zang organs, the Qi stays here and cannot disperse. "Passages where True Qi passes" refers to the meridians of the Five Zang organs passing through here. Pathogenic factors staying and damaging meridians means that if pathogenic factors remain in the skin without departing, they damage the meridians. This passage discusses that the chambers of joint mechanisms are located at the intersections of bones and joints. The Blood and Qi of the Five Zang organs emerge from here into the muscle intervals and skin, not involving the blood vessels themselves. Therefore, if the Five Zang organs have pathogenic factors, Qi stays here. If external pathogenic factors or foul blood stagnate here, the joint mechanisms cannot flex and extend, resulting in spasms. According to this chapter, Ying Qi (Nutritive Qi) travels within the vessels, while Wei Qi (Defensive Qi) travels outside the vessels. Zong Qi (Gathering Qi) penetrates the heart vessels and travels within them, exiting via the Lung Meridian of Hand-Taiyin to travel outside the vessels. Wei Qi (Defensive Qi) travels in the skin and muscle intervals during the day and in the Yin aspects of the Five Zang organs at night. The Qi of the Five Zang organs also emerges externally to the skin surface from the voids of the joints. This is how the Qi of the body and organs travels internally and externally, entering and exiting mutually. As for the Blood and Qi in the skin and meridians, bending and folding between internal and external, entering and exiting at the root and tip, all borrow the concept of "Pathogenic Factors Invading" to clarify the circulation of Healthy Qi (Zheng Qi). This is the grand foundation for cultivating oneself and governing others.
The Yellow Emperor asked Shao Shi: "I have heard that people have Yin and Yang distinctions. What is a Yin person? What is a Yang person?" Shao Shi replied: "Within heaven and earth, inside the six directions, nothing departs from the Five Elements. Humans correspond to this as well, not merely being one Yin and one Yang, but it is only briefly mentioned, and words cannot fully explain it." The Yellow Emperor said: "I wish to hear the gist. Are there worthy men and sages whose hearts can possess and practice this?" Shao Shi said: "There are generally Taiyin Persons, Shaoyin Persons, Taiyang Persons, Shaoyang Persons, and Yin-Yang Peaceful Persons. These five types differ in demeanor, and their sinews, bones, Qi, and Blood are each unequal."
One Yin and One Yang represent the initial generation of the Two Poles, corresponding to the Yin-Yang Peaceful Person. Taiyin, Shaoyin, Taiyang, and Shaoyang correspond to the Four Images generated. Humans are born inheriting the Qi of heaven and earth, forming this form and Qi. Thus, in the Chapter on Twenty-Five Yin-Yang Persons, the Five Elements of the earth are discussed to generate this form, hence discussing the forms of the Five Tones. This chapter discusses humans harmonizing with the Yin-Yang and Four Images of heaven, hence titled "Tong Tian" (Connecting to Heaven), discussing human demeanors.
The Yellow Emperor said: "May I hear about these inequalities?" Shao Shi said: "Taiyin Persons are greedy and unkind, appearing humble and neat, preferring to take and disliking to give, with a calm mind that does not easily express itself, not attending to the times, acting only after others. This is a Taiyin Person."
Zhao Tingxia said: "Taiyin Persons are overly biased towards Yin. Their nature is sinister, hence greedy and unkind. Yin is internal and Yang is external, hence preferring to take and disliking to give. 'Zhanzhan' describes a clean appearance. 'Xiaqi' means humble and neat, a posture of excessive respect. 'Heart calm but not expressing' reflects a Yin-soft nature. 'Not attending to the times' means not understanding current affairs. 'Acting after others' means following others' actions, a soft and compliant demeanor."
Shaoyin Persons have small greed and a thieving heart. Seeing others lose something, they often feel as if they gained it. They like to harm and injure others. Seeing others honored, they become angry. They are jealous and lack kindness. This is a Shaoyin Person.
Master Zhao said: "Shaoyin Persons are slightly biased towards Yin, hence having small greed. However, due to their sinister nature and narrow-mindedness, they often harbor thoughts of harming others. They benefit from others' losses and envy others' gains."
Taiyang Persons are self-satisfied in their dwelling, fond of discussing major matters, lacking ability yet speaking falsely. Their ambitions spread everywhere. Their actions disregard right and wrong. They act arbitrarily as usual. Even if their deeds fail, they rarely repent. This is a Taiyang Person.
Master Zhao said: "'Yuyu' describes self-satisfaction. Fond of discussing major matters, lacking ability yet speaking falsely, speaking big things without shame, lacking the will to accomplish them. 'Ambitions spreading everywhere' means being unrestrained and indulging one's will. 'Actions disregarding right and wrong' means acting recklessly and confusing right with wrong. 'Self-willed' means not modeling after ancients and not following predecessors. Rarely repenting even after failure is due to Yang rigidity and stubbornness. Yang is external, so biased Yang persons like to exaggerate externally without substantial internal practice."
Shaoyang Persons are prudent and value themselves highly. With even a minor official position, they elevate themselves. They prefer external interactions and do not attach inwardly. This is a Shaoyang Person.
Master Zhao said: "Prudent and valuing oneself highly means liking to judge oneself as noble. Elevating oneself with a minor position is arrogant self-aggrandizement. Preferring external interactions and not attaching inwardly is the outward pursuit characteristic of Yang nature."
Yin-Yang Peaceful Persons dwell quietly, without fear or excessive joy. They follow things naturally, do not contend with others, change with the times, remain humble despite high status, govern through discourse without force, achieving supreme governance.
Master Zhao said: "'Dwelling quietly' means tranquility and emptiness. 'Without fear, without excessive joy' means the heart is at peace without fear, and the will is leisurely with few desires. 'Following things naturally, not contending' means no competition with things and no strife with the world. 'Changing with the times' means adapting to worldly changes, as Yu, Ji, and Yan Hui did together. Being high in status yet humble makes virtue shine brighter. 'Governing through discourse' means non-action governance. 'Supreme governance' is governance through non-action. This is the image of Yin-Yang Peacefulness. Worthy men and sages, possessing and practicing this in their hearts, can rectify their minds and cultivate their bodies, thereby bringing peace and order to the world."
Ancient masters of acupuncture and moxibustion observed the five postures of patients before treating them. Excess conditions were treated with draining methods, deficiency conditions with tonifying methods.
For persons biased towards Yang, drain Yang and tonify Yin. For persons biased towards Yin, drain Yin and tonify Yang. This indicates that acupuncture aligns with the Dao of Heaven, Earth, and Humanity, capable of restoring the transformation of Yin and Yang in heaven and earth.
Zhuweigong said: "The Qi of Yin and Yang both rises from below. Ancient masters of moxibustion could guide the Qi of Yin and Yang to rise upward."
The Yellow Emperor asked: "How to treat the five postures of persons?" Shao Shi replied: "Taiyin Persons have much Yin and little Yang. Their Yin Blood is turbid, and their Wei Qi (Defensive Qi) is stagnant. Yin and Yang are disharmonious, sinews are lax, and skin is thick. Without rapid draining, this condition cannot be changed."
Zhao Tingxia said: "Taiyin Persons have much Yin and no Yang, hence Yin Blood is thick and turbid. Yang Qi connects to the interstices. Without Yang, Wei Qi (Defensive Qi) flow is stagnant. Abundant Yin Blood causes lax sinews. More blood and less Qi cause firm and thick skin. This is severe Yin-Yang disharmony. Without rapid draining, it cannot be altered."
Shaoyin Persons have much Yin and little Yang. Their Stomach is small and Large Intestine large. The Six Fu Organs are disharmonious. Their Yangming Meridian pulse is small, while the Taiyang Meridian pulse is large. Careful regulation is necessary. Their Blood is prone to depletion, and their Qi is prone to deterioration.
Master Zhao said: "Internally, Five Zang are Yin, Six Fu are Yang. Much Yin and little Yang lead to Six Fu disharmony. Yang Qi is born in the Middle Jiao. A small Yangming pulse indicates insufficient origin of generating Yang. Taiyang Qi is born in Water. A large Taiyang pulse indicates abundant cold-water Qi. This Yin-Yang disharmony causes easy Blood depletion and Qi deterioration. One must examine excess and deficiency to regulate them. Min Shixian said: 'Much Yin and no Yang' means若不 rapidly draining Yin Blood, Yin and Yang cannot transform. 'Much Yin and little Yang' requires regulation. Because Yin and Yang are disharmonious, they cannot mutually guard each other. Zhuweigong said: "Essence and Qi of the Middle and Lower Jiao mutually generate and benefit each other. Small Yangming pulse and large Taiyang pulse indicate disharmony between Post-heaven and Pre-heaven Qi, leading to easy depletion and deterioration. Ni Zhongyu said: "The previous section discussed external Yin and Yang; this section discusses internal Yin and Yang. There is external Yin and Yang, and internal Yin and Yang. External disharmony must stem from internal causes; internal disharmony must affect the exterior."
Taiyang Persons have much Yang and little Yin. Regulation must be cautious. Do not deplete their Yin, but drain their Yang. If Yin is severely depleted, Yang Mania occurs. If both Yin and Yang are depleted, sudden death and unconsciousness occur.
Master Zhao said: "'Do not deplete Yin but drain Yang' because Yang solidifies Yin. If Yin is severely depleted, Yang Mania results. If both Yin and Yang are depleted, sudden death occurs. Yang solidifies Yin, and Yin guards Yang. Yang Qi is born within Yin. Severe Yin depletion leads to Yang depletion."
Shaoyang Persons have much Yang and little Yin. Their Jing Mai (Regular Meridians) are small, and Luo Mai (Collateral Vessels) are large. Blood is internal, and Qi is external. Tonify Yin and empty Yang. Draining only the Collateral Vessels leads to weakness. Qi depletion causes rapid illness. Insufficient Central Qi makes recovery impossible.
Master Zhao said: "Jing Mai are interior; branching transversely are Luo Mai. Small Stomach and large Large Intestine imply Upper is Yang and Lower is Yin. Small Jing Mai and large Luo Mai imply Interior is Yin and Exterior is Yang. Blood internal and Qi external mean Yin is interior and Yang is exterior. Blood is Yin, and Qi is Yang. To tonify Yin and empty Yang, draining only the Collateral Vessels leads to weakness. Draining Qi causes Qi depletion and rapid illness, leading to insufficient Central Qi and incurable disease. Min Shixian said: "The previous section discussed draining Yang while preventing Yin depletion, referring to Yin and Yang Qi. Here, Blood is Yin and Qi is Yang. The Qi that fills the skin and warms the flesh travels from the interior Jing Mai to the exterior Luo Mai and skin. To tonify Yin and empty Yang, draining only the Collateral Vessels leads to weakness. The Yuan Zhen (Original True Qi) of the San Jiao intersection cannot be drained. Draining it causes Qi depletion. Depletion leads to insufficient Central Qi and incurable disease. This chapter discusses Yin-Yang principles, complex and intricate. Yin and Yang have names but no form. Using tangible organs, meridians, interior-exterior, and upper-lower relationships allows discussion of Yin and Yang. Zhuweigong said: "The sources and flows of Yin-Yang Blood and Qi are numerous. One must comprehend the entire classic to avoid confusion."
Yin-Yang Peaceful Persons have harmonious Yin-Yang Qi and smooth blood vessels. Carefully diagnose Yin and Yang, observe pathogenic and healthy factors, stabilize appearance, examine excess and deficiency. Excess is drained, deficiency is tonified. Neither excess nor deficiency is treated by selecting points from the affected meridian. This is how Yin and Yang are regulated and the five postures distinguished.
Zhao Tingxia said: "Harmonious Yin-Yang Qi implies Qi has Yin and Yang. Smooth blood vessels imply Blood has Yin and Yang. Observing pathogenic/healthy factors and stabilizing appearance relates to Yin and Yang within the form."
Examining excess and deficiency, draining excess and tonifying deficiency regulates Qi balance. If Qi has no excess or deficiency, select points from the meridian to regulate Blood balance. This is how Yin and Yang are regulated and the five postures distinguished. Zhuweigong said: "Starting with formless Four Images, gradually reaching tangible Five Elements."
The Yellow Emperor asked: "Among these five postures, if people meet suddenly without prior acquaintance, how to distinguish them?" Shao Shi answered: "The common crowd does not know the five postures. Hence, there are twenty-five persons based on Five Tones, excluding the five postures. The five postures are particularly distinct from the masses."
Master Zhao said: "This discusses knowing the posture by observing appearance. The Yin-Yang five postures differ from the twenty-five persons of Five Tones. They are particularly distinct from the masses. Thus, one must observe shape to distinguish them. Min Shixian said: "Heaven presents images, Earth forms shapes. Heaven and Earth combine Qi, naming it Human. The previous chapter discussed Five Element forms, then combined with Six Qi. This chapter discusses Yin-Yang Four Images, then combines with tangible form."
The Yellow Emperor asked: "How to distinguish the five postures?" Shao Shi said: "Taiyin Persons appear dark-skinned, bowing their heads submissively, with long calves, slightly stooped but not hunched. This is a Taiyin Person."
Master Zhao said: "'Chuchu' means dark and lacking brightness. 'Nianran xiayi' means bowing head submissively, implying humility and respect. The lower half of the body is Yin, hence long calves. 'Chuchu wei lou' means bowing above the waist, so calves appear not hunched. Zhuweigong said: "Long calves cause bowing above the waist, so calves appear not hunched. 'Bowing head' and 'not hunched' describe persons lacking Yang, adopting this posture."
Shaoyin Persons appear cold and secretive, stubborn and sinister. They stand restlessly and walk with a crouching gait. This is a Shaoyin Person.
Ma Zhonghua said: "'Qingran' means cold. 'Qieran' means shrinking and hiding. Harboring sinister and harmful thoughts results in this posture. Standing restlessly shows Yin's tendency toward agitation. Walking crouched reflects inner contemplation and hesitation."
Taiyang Persons appear proud and self-assured, standing with back arched and waist bent backward. This is a Taiyang Person.
Master Ma said: "'Xuan' refers to a carriage moving forward. 'Xuanxuan' means face held high and dignified. 'Chuchu' means upright and steadfast. 'Fanshen zhe ting' means abdomen raised and arrogant posture. This matches those who are self-satisfied and fond of discussing major matters."
Shaoyang Persons stand leaning backward and walk swaying. Their arms and hands are often placed behind their backs. This is a Shaoyang Person.
Master Zhao said: "'Standing leaning backward' matches the arched back posture. 'Walking swaying' reflects the dynamic nature of initial Yang. Arms and hands behind the back indicate frequently clasping hands behind the back. These are signs of lightness and arrogance, lacking respectful gestures."
Yin-Yang Peaceful Persons appear graceful and content, gentle and compliant, dignified, cheerful, with bright eyes and upright conduct. Everyone calls them Junzi (Gentlemen). This is a Yin-Yang Peaceful Person.
Master Zhao said: "'Weiwei yongyong' describes self-contentment. 'Suisui' means unhurried. 'Jinjin' means dignified. 'Yuyu' means joyful. 'Huanhuan' means bright-eyed. 'Doudou' means principled. Among human features, none are better than the eyes. A righteous heart produces bright eyes. This Yin-Yang Peaceful Person is called a Junzi by all. From worthies to sages, all can be called Junzi."