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。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。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。金匮藏之。不敢扬之。岐伯曰。先立
五形。金木水火土。别其五色。异其五行之人。而二十五人具矣。黄帝曰。愿卒闻之。岐伯曰。慎
之慎之。臣请言之。
仇汝霖曰。天地之间。不审于五者。天有五色五气。五时五音。地有五方五行。五运五味也。五
营运论曰。东方生风。风生木。木生酸。酸生肝。在脏为肝。在体为筋。南方生热。热生火。火生苦。
苦生心。在脏为心。在体为脉。中央生湿。湿生土。土生甘。甘生脾。在脏为脾。在体为肉。西方生
燥。燥生金。金生辛。辛生肺。在脏为肺。在体为皮毛。北方生寒。寒生水。水生咸。咸生肾。在脏
为肾。在体为骨。风寒热湿燥。天之五气也。木火土金水。地之五行
也。在天成气。在地成形。天地合气。命之曰人。人之形体。秉在地五行之所生。然本于天之五气。
是以形合五行。而气合五色五音也。五阴而合五阳者。在地之阴而合天之阳也。五五二十五者。合
天之数也。阴阳之人不与者。通天论之所谓少阴太阴。少阳太阳之人也。其态又不合于众者。不合
五行全备之人也。夫三阴三阳者。天之阴阳也。五人之形者。地之所成也。是以此章论形合五行。而
上应天之五气。下章论阴阳之人。应天气之所生。故篇名通天论。
木形之人。比于上角。似于苍帝。其为人苍色。小头长面。大肩背。直身。小手足。好有才。劳
心少力多忧。劳于事。能春夏不能秋冬。感而病生。足厥阴佗佗然。太角之人。比于左足少阳。少阳
之上遗遗然。左角之人。比于右足少阳。少阳之下随随然。 角之人。比于右足少阳。少阳之上推推然。
判角之人。比于左足少阳。少阳之下栝栝然。（能叶耐义同 音大）
马仲化曰。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。好有材者。木随用
而可成材也。力少者。木易动摇也。内多忧而外劳于事者。木不能静也。耐春夏者。木春生而夏长也。不
耐秋冬者。木至秋冬而凋落也。故感而病生焉。此自其性而言耳。足厥阴风木主气。佗佗。美也。如木
之美材也。比、量也。和也。夫五音主五运之化气。三阳应六气之司天。五音之合于三阳者。应岁运之
干支相合也。足厥阴与足少阳皆合。以一阴而合左
右太少之四阳者。应地居天之中。而天运于上下左右也。大谓之 。即太角也。太角之人。比于左
足少阳。 角之人。比于右足少阳。少阳之上遗遗推推然者。下文之所谓足少阳之上。血气盛。则
通髯美长也。遗遗。谦下之态。如枝叶之下垂也。推推。上进之态。如枝叶之上达也。半谓之判。即
少角也。左角之人。比于右足少阳。判角之人。比于左足少阳。少阳之下随随栝栝然者。下文之所
谓足少阳之下。血气盛则胫毛美长。外踝肥也。随随。从顺之态。如木体之委曲也。栝栝。正直之态。
如木体之梃直也。仇汝霖曰。左右手足。即阴阳系日月论之手合十干足合十二支也。
火形之人。比于上征。似于赤帝。其为人赤色。广KT 锐面。小头。好肩背髀腹。小手足。行安
地。疾心行摇。肩背肉满。有气。轻财少信。多虑。见事明。好颜。急心。不寿暴死。能春夏不能秋
冬。秋冬感而病生。手少阴核核然。质征之人。比于左手太阳。太阳之上肌肌然。少征之人。比于右
手太阳。太阳之下 然。右征之人。比于右手太阳。太阳之上鲛鲛然。质判之人。比于左手太阳。
太阳之下支支颐颐然。
火主南方。其音征。其色赤。故火形之人。似于上天之赤帝。色赤者。火之色赤也。KT 、脊肉
也。广KT 者。火之中势炽而大也。面锐头小者。火之炎上者。锐且小也。好肩背髀腹者。火之自下而
上。光明美好也。手足小者。火之旁及者。其势小也。行安地者。火从地而起也。疾心者。火势猛也。
行摇者。火之动象也。肩背肉满者。即KT 广也。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。火性通明而旁烛也。好颜者。火色光明也。急
心者。火性急也。不寿暴死者。火性不久也。此自其性而言耳。耐
春夏者。木火相生之时。不耐秋冬者。火畏凉寒也。故秋冬感而病生焉。手少阴君火主气。核核。真
实之义。如火之神明正直也。手少阴与手太阳相合。质者。火之形质也。质征。即太征。质判。即
少征也。质征之人。比于左手太阳。右征之人。比于右手太阳。太阳之上。肌肌鲛鲛然者。下文之所
谓手太阳之上。血气盛则有多须。面多肉以平也。肌肌然者。肉之充满也。鲛鲛然者。性之踊跃也。
少征之人。比于右手太阳。质判之人。比于左手太阳。太阳之下 支支然者。下文之所谓手太阳之下。
血气盛则掌肉充满也。 。喜悦之态。支支颐颐。上下之相应也。
土形之人。比于上宫。似于上古黄帝。其为人黄色。圆面大头。美肩背。大腹。美股胫。小手足。
多肉。上下相称。行安地。举足浮。安心好利人。不喜权势。善附人也。能秋冬不能春夏。春夏感而病
生。足太阴敦敦然。太宫之人。比于左足阳明。阳明之上婉婉然。加宫之人。比于左足阳明。阳明之下
坎坎然。少宫之人。比于右足阳明。阳明之上枢枢然。左宫之人。比于右足阳明。阳明之下兀兀然。
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。土之高阜也。肩背美者。土之体浓也。腹大者。
土之阔充也。股胫美者。充于四体也。小手足者。土溉四旁。至四末而土气渐微也。多肉者。土主肉也。
上下相称者。土丰满也。行安重者。土体安重也。举足浮者。土扬之则浮也。此自其体而言耳。安心者。
土性静也。好利人者。土人生物为德也。不喜权势善附人者。土能藏垢纳污。不弃贱趋贵也。耐秋冬者。
土得令也。不耐春夏者。受木克而土燥也。故春
夏感而病生焉。此自其性而言耳。足太阴湿土主气。敦敦然者。有敦浓之道也。足太阴与足阳明相合。
太宫之人。比于左足阳明。少宫之人。比于右足阳明。阳明之上婉婉枢枢然者。下文之所谓足阳明
之上。血气盛则髯美长也。婉婉。和顺之态。土之德也。枢枢。如枢转之持重。土之体也。加宫。土之
加浓。比上宫也。加宫之人。比于左足阳明。左宫之人。比于右足阳明。阳明之下。坎坎兀兀然者。
下文之所谓足阳明之下。血气盛则下毛美长至胸也。坎坎然者。行地之或安或浮。如山路之不平也。
兀兀。不动貌。如平陆之安夷也。仇汝霖曰。东南为左。西北为右。天缺西北。地陷东南。加宫者。
右宫也。盖西北之地高浓而多山岳。故曰加宫。
金形之人。比于上商。似于白帝。其为人方面白色。小头小肩背。小腹小手足。如骨发肿外。骨
轻。身清廉。急心静悍。善为吏。能秋冬不能春夏。春夏感而病生。手太阴敦敦然。 商之人。比于左
手阳明。阳明之上廉廉然。右商之人。比于左手阳明。阳明之下脱脱然。左商之人。比于右手阳明。阳
明之上监监然。少商之人。比于右手阳明。阳明之下严严然。
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。头腹肩背俱小者。金质收敛而不浮大也。小手足。如骨发踵外骨轻者。金体坚刚而骨
胜也。身清廉者。金之体冷。而廉洁不受污也。此自其体而言耳。急心静悍者。金质静而性锐利也。
善为吏者。有斧断之才也。秋冬者。金水相生之时。不能春夏者。受木火之制也。故春夏感而病生焉。此
自其性而言耳。手太阴燥金主气。敦敦然者。如金体之敦重也。手太阴与手阳明相合。 商之人。比于左
手阳明。左商之人。比于右手阳明。阳
明之上廉廉监监然者。下文之所谓手阳明之上血气盛。则髭美也。廉廉。如金之洁而不污。监监。如
金之鉴而明察也。右商之人。比于左手阳明。少商之人。比于右手阳明。阳明之下。脱脱严严然者。
下文之所谓手阳明之下。血气盛。则腋下毛美。手鱼肉以温也。脱脱。如金之坚白。涅而不淄。严
严。如金之整肃也。仇汝霖曰。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。
水形之人。比于上羽。似于黑帝。其为人黑色。面不平。大头廉颐。小肩大腹。动手足。发行摇
身。下尻长。背延延然。不敬畏。善欺 人。戮死。能秋冬不能春夏。春夏感而病生。足少阴汗汗然。
太羽之人。比于右足太阳。太阳之上颊颊然。少羽之上。比于左足太阳。太阳之下纡纡然。众之为人。
比于右足太阳。太阳之下洁洁然。桎之为人。比于左足太阳。太阳之上安安然。
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。水面有波也。头大者。水面平阔也。颐乃肾之部。廉颐者。如水之清濂也。小肩大腹者。水体
之在下也。动手足者。水流于四旁也。发身摇者。水动而不静也。下尻长者。足太阳之部。如水之长也。
背主督脉。背延延然。太阳之水。上通于天也。水懦弱。民狎而玩之。则多死焉。故人不敬畏而善欺
人也。戮死者。多因戮力劳伤而死。盖水质柔弱。而不宜过劳也。秋冬者。金水相生之时。春时木泄水
气。夏时火 水涸也。故春夏感而病生焉。足少阴寒水主气。污污然者。卑下之态。如川泽之纳污也。
足少阴与足太阳相合。太羽之人。比于右足太阳。桎之为人。比于左足太阳。太阳之上。颊颊安安然者。
下文之所谓足太阳之上。血气盛则美眉。眉、有毫毛也。颊、侠辅
也。颊颊然者。谓太阳在上。如有侠辅而尊贵也。安安然者。安然而不动也。少羽之人。比于左足太阳。
众羽之人。比于右足太阳。太阳之下。纡纡洁洁然者。下文之所谓足太阳之下。血气盛则跟肉满踵坚也。
纡纡。纡洄之态。如水之洄旋也。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。桎之为人者。谓居岗陵山谷之民众。如山之在上。安然而不动也。盖水性动而不静。
故水形之人。动手足。发行摇身。如居于高陵山谷之中。受加宫之所胜制。则手足如桎梏。而安然不动
矣。盖言五形之人。有居海滨傍水者。有居山陵高阜者。有居平原污下者。五方杂处之不同也。又如
角之人。居于东方。质征之人。生于南土。则木火之性。更偏甚矣。如少商之人。居于南土。少羽之人。
处于加宫之山陵高阜。又各有所调制矣。盖人之五形。本于五方五行之所生。故各因其所居之处。而又有
生制之甚衰。故以此义申明于五形之末云。马仲化曰。桎者。受桎梏之人。意水形之人为戮死耶。仇汝
霖曰。按疏属之山有神焉。名曰二负。桎其手足。抑以山居之人。以比山之神欤。倪仲宣曰。不曰左羽
右羽。而曰众之为人。桎之为人。此即以众桎而为左右也。东南为左而地土卑下。西方为右而土阜山高。
倪仲玉曰。水形之人。岂应桎梏而戮死耶。经义渊微。圣辞古朴。非覃思精粹。不易疏也。
是故五形之人。二十五变者。众之所以相欺者是也。
仇汝霖曰。言此五行之人。二十五变者。乃众人中之所以相遍欺者也。众人者。谓平常之人。得五行
五音之全者也。倪仲宣曰。相术以五行中。具一形者。乃富贵之人。若五行混杂者。平常之人也。故曰
众人。谓平常
之大众也。故下文曰。形色相得者。富贵大乐。谓木形之人其色苍。火形之人其色赤。此偏欺之人也。
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。形色相得者。富贵大乐。黄帝曰。其形色相胜之时。年加可知乎。岐伯曰。凡年忌下上之人。大
忌常加。七岁。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。感则病行。失则忧矣。当此之时。无为奸事。是谓年忌。
仇汝霖曰。形胜色者。如太角之人其色黄。色胜形者。如太宫之人其色青也。夫形者。五行之体
黄帝说：我听说关于阴阳之人的情况是怎样的呢？伯高回答说：天地之间，六合之内，都不脱离五行。人也顺应这一规律。所以有二十五种人的分类（基于五形与五音的组合），而纯粹的阴阳之人不在其中。那些形态又不与众人相同的五种人，我已经知道了。现在希望听闻这二十五种人的形体特征、血气生成的差异，以及如何通过观察外部表现来了解内部状况。岐伯说：问得真详尽啊！这是先师的秘密，即使是伯高也不能完全阐明它。黄帝离开座位，遵循礼节后退一步说：我听说过，得到合适的人却不教导他，这叫双重过失；得到了却泄露出去，上天将厌弃他。我希望能够弄明白它，把它藏在金匮之中，不敢宣扬。岐伯说：首先确立五种形体，即金、木、水、火、土，区分它们的五色，辨别属于五行不同属性的人，那么二十五种人就完备了。黄帝说：希望能听完。岐伯说：谨慎啊，谨慎啊！臣请为您讲述。
仇汝霖注：天地之间，如果不审察“五”的道理，就无法理解。天有五色、五气、五时、五音；地有五方、五行、五运、五味。《五营运论》说：东方生风，风生木，木生酸，酸生肝，在脏为肝，在体为筋；南方生热，热生火，火生苦，苦生心，在脏为心，在体为脉；中央生湿，湿生土，土生甘，甘生脾，在脏为脾，在体为肉；西方生燥，燥生金，金生辛，辛生肺，在脏为肺，在体为皮毛；北方生寒，寒生水，水生咸，咸生肾，在脏为肾，在体为骨。风寒热湿燥，是天的五气；木火土金水，是地的五行。在天形成气，在地形成形，天地之气相合，就称为人。人的形体，秉承于地之五行所生，但根本在于天之五气。因此形体符合五行，而气色符合五色、五音。五阴配合五阳，是地上的阴配合天上的阳。五五二十五，是符合天的数理。所谓阴阳之人不在此列，是指《通天论》中提到的少阴、太阴、少阳、太阳之人。那些形态又不与众人相同的，是指不符合五行全备之人。三阴三阳，是天之阴阳；五人之形，是地之所成。所以本章论述形体符合五行，上应天之五气；下一章论述阴阳之人，应天气之所生，所以篇名《通天论》。
木形之人，比应于天上的角星，类似于苍帝。这种人面色青苍，头小脸长，肩背宽大，身体挺直，手脚较小，富有才华，用心劳神，体力较少而多忧虑，做事勤劳，能耐受春夏而不能耐受秋冬，一旦感受邪气就容易生病。足厥阴经的气象表现为佗佗然（从容自得的样子）。太角之人，比应于左足少阳经，少阳经上部的气象表现为遗遗然（谦逊下垂的样子）。左角之人，比应于右足少阳经，少阳经下部的气象表现为随随然（顺从温和的样子）。右角之人，比应于右足少阳经，少阳经上部的气象表现为推推然（进取向上的样子）。判角之人，比应于左足少阳经，少阳经下部的气象表现为栝栝然（正直刚劲的样子）。（“能”通“耐”，读音同“大”）
马仲化注：木主东方，其音为角，其色为苍。所以木形之人，应当比应于天上的角星，类似于上天之苍帝。面色苍，是因为木的颜色是苍色。头小，是因为木的顶端细小。脸长，是因为木的体态修长。肩背宽大，是因为木的枝叶繁茂，靠近肩部之处宽阔。身体挺直，是因为木的体态笔直。手脚小，是因为木的枝条纤细，根部分生出的部分也小。这是从形体而言。富有才华，是因为木随使用可成材。体力少，是因为木容易动摇。内心多忧而外在劳于事，是因为木不能静止。耐受春夏，是因为木春生夏长。不耐受秋冬，是因为木至秋冬凋零。所以感受邪气就会生病。这是从性情而言。足厥阴风木主气，“佗佗”意为美，如同木的美材。“比”意为衡量、和谐。五音主五运的化气，三阳对应六气的司天。五音与三阳的配合，对应岁运干支的相合。足厥阴与足少阳皆相合，以一阴配合左右太少四阳，对应地居天之中，天运于上下左右。大谓之“太”，即太角。太角之人，比应于左足少阳经。“右角”之人，比应于右足少阳经。少阳之上“遗遗”、“推推”然，即下文所说的足少阳经上部，血气旺盛，则胡须美观且长。“遗遗”是谦下的姿态，如枝叶下垂；“推推”是上进的姿态，如枝叶上达。半谓之“判”，即少角。左角之人，比应于右足少阳经；判角之人，比应于左足少阳经。少阳之下“随随”、“栝栝”然，即下文所说的足少阳经下部，血气旺盛，则小腿毛发美观且长，外踝丰满。“随随”是从顺的姿态，如木体的委曲；“栝栝”是正直的姿态，如木体的挺立。仇汝霖注：左右手足，即《阴阳系日月论》中手合十干、足合十二支的说法。
火形之人，比应于天上的征星，类似于赤帝。这种人面色红赤，两颊骨宽阔，面尖头小，肩背髀腹肌肉丰满，手脚较小，行走安稳，心思急躁，走路摇晃，肩背部肌肉丰满，有气势，轻视财物，守信不足，思虑较多，见识明察，喜好修饰容颜，心性急躁，寿命不长易暴死，能耐受春夏而不能耐受秋冬，秋冬感受邪气就会生病。手少阴经的气象表现为核核然（坚实真实的样子）。质征之人（太征），比应于左手太阳经，太阳经上部的气象表现为肌肌然（肌肉丰满的样子）。少征之人，比应于右手太阳经，太阳经下部的气象表现为 然（喜悦的样子）。右征之人，比应于右手太阳经，太阳经上部的气象表现为鲛鲛然（性情的踊跃样子）。质判之人（少征），比应于左手太阳经，太阳经下部的气象表现为支支颐颐然（上下相应的样子）。
火主南方，其音为征，其色为赤。所以火形之人，类似于上天之赤帝。面色赤，是因为火的色赤。“KT”指脊肉。两颊骨宽阔，是因为火的中势炽盛而大。面尖头小，是因为火炎上，故尖且小。肩背髀腹好，是因为火自下而上，光明美好。手脚小，是因为火旁及之势小。行走安稳，是因为火从地而起。心思急躁，是因为火势猛烈。走路摇晃，是因为火的动象。肩背肉满，即“KT”宽阔。有气势，是因为火有气势。这是从形体而言。轻视财物，是因为火性易发而不聚敛。守信不足，是因为火性无常。多虑而见事明，是因为火性通明而旁照。喜好容颜，是因为火色光明。心性急躁，是因为火性急。寿命不长易暴死，是因为火性不久。这是从性情而言。耐受春夏，是因为木火相生之时。不耐受秋冬，是因为火畏凉寒。所以秋冬感受邪气就会生病。手少阴君火主气，“核核”意为真实，如火之神明正直。手少阴与手太阳相合。“质”意为火的形质。“质征”即太征，“质判”即少征。质征之人，比应于左手太阳经；右征之人，比应于右手太阳经。太阳经上部“肌肌”、“鲛鲛”然，即下文所说手太阳经上部，血气旺盛，则胡须多，面部肌肉丰满平整。“肌肌然”是肉充满的样子；“鲛鲛然”是性情的踊跃样子。少征之人，比应于右手太阳经；质判之人，比应于左手太阳经。太阳经下部“ ”、“支支”然，即下文所说手太阳经下部，血气旺盛，则手掌肌肉丰满。“ ”是喜悦的姿态；“支支颐颐”是上下相应的样子。
土形之人，比应于天上的宫星，类似于上古黄帝。这种人面色黄，圆脸大头，肩背美观，腹部大，大腿和小腿美观，手脚小，多肉，上下匀称，行走安稳，抬脚轻浮，心境安宁，喜欢利人，不喜欢权势，善于依附他人，能耐受秋冬而不能耐受春夏，春夏感受邪气就会生病。足太阴经的气象表现为敦敦然（敦厚浓重的样子）。太宫之人，比应于左足阳明经，阳明经上部的气象表现为婉婉然（和顺的样子）。加宫之人，比应于左足阳明经，阳明经下部的气象表现为坎坎然（行路不平或安定的样子）。少宫之人，比应于右足阳明经，阳明经上部的气象表现为枢枢然（持重如枢纽的样子）。左宫之人，比应于右足阳明经，阳明经下部的气象表现为兀兀然（不动的样子）。
中央主土，其音为宫，其色为黄。所以土形之人，比应于上宫，类似于上古之黄帝。称“上古”是为了区别于本朝皇帝。面色黄，是土之色。脸圆，是土之体圆。头大，是土之高阜。肩背美，是土之体浓。腹大，是土之阔充。大腿小腿美，是充实于四肢。手脚小，是土灌溉四旁，到了四肢末端土气渐微。多肉，是土主肉。上下相称，是土之丰满。行走安重，是土体安重。抬脚轻浮，是土扬之则浮。这是从形体而言。心境安宁，是土性静。喜欢利人，是土生物为德。不喜欢权势善于依附人，是土能藏垢纳污，不弃贱趋贵。耐受秋冬，是土得令。不耐受春夏，是受木克而土燥。所以春夏感受邪气就会生病。这是从性情而言。足太阴湿土主气，“敦敦然”是有敦浓之道。足太阴与足阳明相合。太宫之人，比应于左足阳明经；少宫之人，比应于右足阳明经。阳明经上部“婉婉”、“枢枢”然，即下文所说足阳明经上部，血气旺盛，则胡须美观且长。“婉婉”是和顺的姿态，是土之德；“枢枢”如枢纽持重，是土之体。“加宫”是土之加浓，比于上宫。加宫之人，比应于左足阳明经；左宫之人，比应于右足阳明经。阳明经下部“坎坎”、“兀兀”然，即下文所说足阳明经下部，血气旺盛，则下肢毛发美观且长至胸部。“坎坎然”是行地时或安或浮，如山路上不平；“兀兀”是不动的样子，如平陆之安夷。仇汝霖注：东南为左，西北为右。天缺西北，地陷东南。“加宫”即右宫。因为西北之地高浓而多山岳，所以叫加宫。
金形之人，比应于天上的商星，类似于白帝。这种人面方白色，头小肩背小，小腹小手脚小，骨骼像浮肿在外，骨质轻，身性清廉，心性急躁但外表安静强悍，善于做官吏，能耐受秋冬而不能耐受春夏，春夏感受邪气就会生病。手太阴经的气象表现为敦敦然（敦重的样子）。“ ”商之人，比应于左手阳明经，阳明经上部的气象表现为廉廉然（洁净的样子）。右商之人，比应于左手阳明经，阳明经下部的气象表现为脱脱然（坚白的样子）。左商之人，比应于右手阳明经，阳明经上部的气象表现为监监然（明察的样子）。少商之人，比应于右手阳明经，阳明经下部的气象表现为严严然（整肃的样子）。
西方主金，其音为商，其色为白。所以金形之人比应于上商，类似于上天之白帝。面方，是金之体方。色白，是金之色白。头腹肩背俱小，是金质收敛而不浮大。手脚小，如骨发踵外，骨质轻，是金体坚刚而骨胜。身清廉，是金之体冷，廉洁不受污。这是从形体而言。心性急躁外表安静强悍，是金质静而性锐利。善于做官吏，是有斧断之才。秋冬是金水相生之时，不能耐受春夏，是受木火之制。所以春夏感受邪气就会生病。这是从性情而言。手太阴燥金主气，“敦敦然”如金体之敦重。手太阴与手阳明相合。“ ”商之人，比应于左手阳明经；左商之人，比应于右手阳明经。阳明经上部“廉廉”、“监监”然，即下文所说手阳明经上部血气旺盛，则胡须美观。“廉廉”如金之洁而不污；“监监”如金之鉴而明察。右商之人，比应于左手阳明经；少商之人，比应于右手阳明经。阳明经下部“脱脱”、“严严”然，即下文所说手阳明经下部血气旺盛，则腋下毛美，手部肌肉温暖。“脱脱”如金之坚白，涅而不淄；“严严”如金之整肃。仇汝霖注：五行五音，上应五星。所以说似于苍帝者，上应岁星；似于白帝者，上应太白。
水形之人，比应于天上的羽星，类似于黑帝。这种人面色黑，面部不平，头大下巴尖，肩小腹大，动手脚，走路摇身，尾骶部长，背部延延然（延伸的样子），不敬畏人，善于欺骗人，死于刑罚，能耐受秋冬而不能耐受春夏，春夏感受邪气就会生病。足少阴经的气象表现为汗汗然（卑下的样子）。太羽之人，比应于右足太阳经，太阳经上部的气象表现为颊颊然（尊贵辅佐的样子）。少羽之人，比应于左足太阳经，太阳经下部的气象表现为纡纡然（洄旋的样子）。众之为人，比应于右足太阳经，太阳经下部的气象表现为洁洁然（清洁的样子）。桎之为人，比应于左足太阳经，太阳经上部的气象表现为安安然（安定的样子）。
北方主水，其音为羽，其色为黑。所以水形之人，比应于上羽，类似于上天之黑帝。色黑，是水之色。面部不平，是水面有波。头大，是水面平阔。下巴是肾之部，下巴尖，如水之清濂。肩小腹大，是水体在下。动手脚，是水流行于四旁。摇身，是水动而不静。尾骶部长，是足太阳之部，如水之长。背部主督脉，背部延延然，是太阳之水向上通于天。水懦弱，百姓亲近而戏玩它，就会多死。所以人不敬畏而善于欺骗人。死于刑罚，多是因过度劳累损伤而死，因为水质柔弱，不宜过劳。秋冬是金水相生之时，春季木泄水气，夏季火涸水。所以春夏感受邪气就会生病。足少阴寒水主气，“汗汗然”（原文作污污然，义同）是卑下的姿态，如川泽之纳污。足少阴与足太阳相合。太羽之人，比应于右足太阳经；桎之为人，比应于左足太阳经。太阳经上部“颊颊”、“安安然”然，即下文所说足太阳经上部，血气旺盛则眉毛美（眉有毫毛），“颊”指侠辅（脸颊两侧）。“颊颊然”是说太阳在上，如有侠辅而尊贵；“安安然”是安然而不动。少羽之人，比应于左足太阳经；众羽之人，比应于右足太阳经。太阳经下部“纡纡”、“洁洁”然，即下文所说足太阳经下部，血气旺盛则脚跟肉满、踵坚。“纡纡”是纡洄的姿态，如水之洄旋；“洁洁”如水之清洁。说“众之为人”，是指居住在海滨平陆的大众，如水在下而形体清洁。说“桎之为人”，是指居住在山陵山谷的民众，如山在上，安然而不动。盖水性动而不静，所以水形之人动手脚、摇身，如同居于高陵山谷之中。若受到“加宫”（高山）的克制，则手足如被桎梏，安然不动。这是说五形之人，有居海滨傍水的，有居山陵高阜的，有居平原污下的，五方杂处不同。又如角之人居于东方，质征之人生于南土，则木火之性更偏甚。如少商之人居于南土，少羽之人处于加宫的山陵高阜，又各有调制。盖人之五形，本于五方五行所生，所以各因其所居之处，又有生克之盛衰，故以此义在五形之末申明。马仲化注：“桎”是受桎梏之人，意思是水形之人会死于刑罚吗？仇汝霖注：按疏属之山有神，名叫二负，被桎梏其手足，或许是以山居之人比喻山之神吧？倪仲宣注：不说左羽右羽，而说众之为人、桎之为人，这是以众、桎来代表左右。东南为左而地土卑下，西方为右而土阜山高。倪仲玉注：水形之人，难道应受桎梏而死吗？经文意义深远，圣辞古朴，不深思精粹，不易疏解。
因此，五形之人，有二十五种变化，这是众人中之所以相互欺骗的原因。
仇汝霖注：说这五行之人，有二十五种变化，是众人中之所以相互遍欺的原因。众人，指平常之人，得五行五音之全者。倪仲宣注：相术认为，五行中具有一形者，是富贵之人；若五行混杂者，是平常之人。所以说“众人”，指平常之大众。所以下文说：形色相得者，富贵大乐。指木形之人其色苍，火形之人其色赤，这是偏欺之人。
黄帝说：得其形不得其色，怎么样呢？岐伯说：形胜色、色胜形的人，到了其相胜的时令，如果年份相加（值年忌），感受邪气就会生病，失治则会忧愁。如果形色相得，则富贵大乐。黄帝说：其形色相胜的时令，年份相加可以知道吗？岐伯说：凡是年忌之人，下上之人，大忌常加。七岁、十六岁、二十五岁、三十四岁、四十三岁、五十二岁、六十一岁，都是人的大忌，不可不自安。感受邪气就会生病，失治则会忧愁。在这个时候，不要做奸邪之事，这叫做年忌。
Huangdi said: I have heard about the people of Yin and Yang. What are they like? Bo Gao replied: Within heaven and earth, and within the six directions, nothing departs from the Five Phases (Wu Xing). Humans also correspond to this. Thus, there are twenty-five categories of people based on the combination of five forms and five tones, while the pure Yin-Yang individuals are excluded. The five types whose appearances do not conform to the general population, I already know. Now, I wish to hear about the physical characteristics of these twenty-five types, the differences in their generation of blood and Qi, and how to observe external manifestations to understand internal conditions. Qibo said: Your inquiry is indeed thorough! This is a secret of the former masters; even Bo Gao cannot fully elucidate it. Huangdi moved from his seat, followed the proper etiquette, and stepped back, saying: I have heard that obtaining a suitable person but failing to teach them is called a double loss; obtaining knowledge but leaking it will cause Heaven to abhor it. I wish to understand it clearly, store it in the golden casket, and dare not proclaim it. Qibo said: First, establish the five forms: Metal, Wood, Water, Fire, and Earth. Distinguish their five colors and differentiate people according to the five phases, then the twenty-five types of people are complete. Huangdi said: I wish to hear it all. Qibo said: Be cautious, be cautious! Your subject will explain.
Qiu Rulin commented: Within heaven and earth, if one does not examine the principle of "Five," one cannot understand. Heaven has five colors, five Qi, five seasons, and five tones; Earth has five directions, five phases, five movements, and five flavors. The *Treatise on the Five Movements* states: The East generates Wind, Wind generates Wood, Wood generates Sour, Sour generates the Liver, residing in the Zang organs as the Liver, and in the tissues as the sinews. The South generates Heat, Heat generates Fire, Fire generates Bitter, Bitter generates the Heart, residing in the Zang organs as the Heart, and in the tissues as the vessels. The Center generates Dampness, Dampness generates Earth, Earth generates Sweet, Sweet generates the Spleen, residing in the Zang organs as the Spleen, and in the tissues as the muscles. The West generates Dryness, Dryness generates Metal, Metal generates Pungent, Pungent generates the Lungs, residing in the Zang organs as the Lungs, and in the tissues as the skin and hair. The North generates Cold, Cold generates Water, Water generates Salty, Salty generates the Kidneys, residing in the Zang organs as the Kidneys, and in the tissues as the bones. Wind, Cold, Heat, Dampness, and Dryness are the five Qi of Heaven; Wood, Fire, Earth, Metal, and Water are the five phases of Earth. In Heaven, they form Qi; on Earth, they form shapes. The combining of Heaven's and Earth's Qi is called Human. The human body inherits from the generation of Earth's five phases, but its root lies in Heaven's five Qi. Therefore, the form corresponds to the five phases, and the Qi/color corresponds to the five colors and five tones. Five Yins combine with five Yangs, which is the Earth's Yin combining with Heaven's Yang. Five times five equals twenty-five, corresponding to the number of Heaven. The so-called Yin-Yang individuals are not included here; they refer to the Shaoyin, Taiyin, ShaoYang, and Taiyang individuals mentioned in the *Tongtian Lun*. Those whose forms do not conform to the masses refer to those who do not possess the complete balance of the five phases. The Three Yin and Three Yang are the Yin and Yang of Heaven; the forms of the five people are what Earth creates. Thus, this chapter discusses forms corresponding to the five phases and upper correspondence to Heaven's five Qi; the next chapter discusses Yin-Yang individuals corresponding to the generation of Heaven's Qi, hence the chapter title *Tongtian Lun*.
Wood-type individuals correspond to the Jue star above and resemble the Azure Emperor. Such people have a bluish complexion, small heads, long faces, broad shoulders and backs, straight bodies, small hands and feet, are talented, mentally laborious, physically weaker, prone to worry, diligent in work, can tolerate Spring and Summer but not Autumn and Winter, and fall ill easily when exposed to pathogens. The Qi of the Foot Jueyin Meridian manifests as Tuotuo Ran (leisurely and contented). The Taijue (Great Jue) type corresponds to the Left Foot Shaoyang Meridian, where the Qi above manifests as YiYi Ran (humble and drooping). The Zuojiao (Left Jue) type corresponds to the Right Foot Shaoyang Meridian, where the Qi below manifests as Suisui Ran (compliant and gentle). The Youjiao (Right Jue) type corresponds to the Right Foot Shaoyang Meridian, where the Qi above manifests as TuiTui Ran (progressive and advancing). The Panjiao (Split Jue) type corresponds to the Left Foot Shaoyang Meridian, where the Qi below manifests as GuoGuo Ran (upright and rigid). ("Neng" is interchangeable with "Nai", meaning endure; pronunciation same as "Da").
Ma Zhonghua commented: Wood governs the East, its tone is Jue, and its color is azure. Thus, Wood-type individuals correspond to the Jue star above and resemble the Azure Emperor of Heaven. A bluish complexion reflects the color of Wood. A small head reflects the slender tip of Wood. A long face reflects the elongated body of Wood. Broad shoulders and back reflect the abundant branches and leaves of Wood, wide near the shoulders. A straight body reflects the upright nature of Wood. Small hands and feet reflect the slender branches and small root divisions of Wood. This describes the form. Being talented reflects Wood's utility in becoming timber. Physical weakness reflects Wood's susceptibility to swaying. Inner worry and outer diligence reflect Wood's inability to remain still. Enduring Spring and Summer reflects Wood's growth in these seasons. Not enduring Autumn and Winter reflects Wood's withering in these seasons. Hence, illness arises upon pathogenic exposure. This describes the nature. The Foot Jueyin Wind-Wood governs the Qi. "Tuotuo" means beautiful, like fine timber. "Bi" means measure and harmony. The five tones govern the transformative Qi of the five movements. The Three Yang correspond to the Six Qi governing Heaven. The combination of five tones and Three Yang corresponds to the compatibility of annual movement stems and branches. Foot Jueyin and Foot Shaoyang both combine; one Yin combines with the Four Yangs of Left/Right, Great/Lesser, corresponding to Earth residing in the center of Heaven, with Heaven moving above and below, left and right. "Da" is called "Tai", i.e., Taijue. Taijue type corresponds to the Left Foot Shaoyang Meridian. The "Youjiao" type corresponds to the Right Foot Shaoyang Meridian. "Yiyi" and "Tuitui" above the Shaoyang refer to the text stating that when Blood and Qi are abundant above the Foot Shaoyang Meridian, the beard is beautiful and long. "Yiyi" is a humble attitude, like drooping branches; "Tuitui" is an advancing attitude, like reaching branches. "Pan" means half, i.e., Shaojue. Zuojiao type corresponds to the Right Foot Shaoyang Meridian; Panjiao type corresponds to the Left Foot Shaoyang Meridian. "Suisui" and "Guoguo" below the Shaoyang refer to the text stating that when Blood and Qi are abundant below the Foot Shaoyang Meridian, the leg hair is beautiful and long, and the lateral malleolus is full. "Suisui" is a compliant attitude, like the bending of wood; "Guoguo" is an upright attitude, like the straight trunk of wood. Qiu Rulin commented: Left and right hands and feet correspond to the Ten Heavenly Stems for hands and Twelve Earthly Branches for feet in the *Lunyu Yin Yang Xi Ri Yue*.
Fire-type individuals correspond to the Zheng star above and resemble the Red Emperor. Such people have a reddish complexion, broad cheekbones, sharp faces, small heads, well-developed shoulders, backs, thighs, and abdomen, small hands and feet, walk steadily, have a quick mind, sway while walking, have full shoulder/back muscles, possess momentum, value wealth lightly, lack trustworthiness, are thoughtful, perceptive, fond of appearance, impatient, have short lifespans prone to sudden death, can tolerate Spring and Summer but not Autumn and Winter, and fall ill easily when exposed to pathogens in Autumn and Winter. The Qi of the Hand Shaoyin Meridian manifests as Hehe Ran (solid and authentic). The Zhi Zheng (Great Zheng) type corresponds to the Left Hand Taiyang Meridian, where the Qi above manifests as JiJi Ran (muscular and full). The Shao Zheng (Lesser Zheng) type corresponds to the Right Hand Taiyang Meridian, where the Qi below manifests as [Joyful] Ran. The You Zheng (Right Zheng) type corresponds to the Right Hand Taiyang Meridian, where the Qi above manifests as JiaoJiao Ran (eager and active). The Zhi Pan (Lesser Zheng) type corresponds to the Left Hand Taiyang Meridian, where the Qi below manifests as ZhiZhi YiYi Ran (corresponding up and down).
Fire governs the South, its tone is Zheng, and its color is red. Thus, Fire-type individuals resemble the Red Emperor of Heaven. Reddish complexion reflects the color of Fire. Broad cheekbones reflect the intense and large central force of Fire. Sharp face and small head reflect the upward flaming nature of Fire, being sharp and small. Good shoulders, back, thighs, and abdomen reflect Fire rising from below, bright and beautiful. Small hands and feet reflect the lesser peripheral force of Fire. Steady walking reflects Fire arising from the ground. Quick mind reflects the fierce nature of Fire. Swaying while walking reflects the dynamic image of Fire. Full shoulder/back muscles reflect broad cheekbones. Momentum reflects the force of Fire. This describes the form. Valuing wealth lightly reflects Fire's tendency to emit and not accumulate. Lack of trustworthiness reflects Fire's irregularity. Thoughtfulness and perception reflect Fire's clarity and illumination. Fondness for appearance reflects the brightness of Fire. Impatience reflects the hasty nature of Fire. Short lifespan and sudden death reflect the fleeting nature of Fire. This describes the nature. Enduring Spring and Summer reflects the time of Wood generating Fire. Not enduring Autumn and Winter reflects Fire fearing cold. Hence, illness arises upon pathogenic exposure in Autumn and Winter. The Hand Shaoyin Minister-Fire governs the Qi. "Hehe" means real/authentic, like the divine and upright fire. Hand Shaoyin and Hand Taiyang combine. "Zhi" means the substance of Fire. "Zhi Zheng" is Great Zheng; "Zhi Pan" is Lesser Zheng. Zhi Zheng type corresponds to the Left Hand Taiyang Meridian; You Zheng type corresponds to the Right Hand Taiyang Meridian. "Jiji" and "Jiaojiao" above the Taiyang refer to the text stating that when Blood and Qi are abundant above the Hand Taiyang Meridian, there is much beard and the face is fleshy and flat. "Jiji Ran" means flesh is full; "Jiaojiao Ran" means eagerness of nature. Shao Zheng type corresponds to the Right Hand Taiyang Meridian; Zhi Pan type corresponds to the Left Hand Taiyang Meridian. "[Joyful]" and "ZhiZhi" below the Taiyang refer to the text stating that when Blood and Qi are abundant below the Hand Taiyang Meridian, the palm muscles are full. "[Joyful]" is an attitude of joy; "ZhiZhi YiYi" is mutual response up and down.
Earth-type individuals correspond to the Gong star above and resemble the Ancient Yellow Emperor. Such people have a yellow complexion, round faces, large heads, beautiful shoulders and backs, large abdomens, beautiful thighs and calves, small hands and feet, are fleshy, are proportionate top and bottom, walk steadily, lift feet lightly, are calm, benefit others, dislike power, are good at attaching to people, can tolerate Autumn and Winter but not Spring and Summer, and fall ill easily when exposed to pathogens in Spring and Summer. The Qi of the Foot Taiyin Meridian manifests as DunDun Ran (thick and heavy). The Taigong (Great Gong) type corresponds to the Left Foot Yangming Meridian, where the Qi above manifests as WanWan Ran (gentle and smooth). The Jiagong (Added Gong) type corresponds to the Left Foot Yangming Meridian, where the Qi below manifests as KanKan Ran (uneven or stable). The Shaogong (Lesser Gong) type corresponds to the Right Foot Yangming Meridian, where the Qi above manifests as ShuShu Ran (steady like a pivot). The Zuogong (Left Gong) type corresponds to the Right Foot Yangming Meridian, where the Qi below manifests as WuWu Ran (motionless).
The Center governs Earth, its tone is Gong, and its color is yellow. Thus, Earth-type individuals correspond to Shang Gong and resemble the Ancient Yellow Emperor. "Ancient" distinguishes him from the current emperor. Yellow complexion reflects the color of Earth. Round face reflects the round shape of Earth. Large head reflects the high mound of Earth. Beautiful shoulders and back reflect the thickness of Earth. Large abdomen reflects the spaciousness of Earth. Beautiful thighs and calves reflect fullness in the four limbs. Small hands and feet reflect Earth irrigating the sides, with Earth Qi diminishing at the extremities. Fleshy reflects Earth governing muscles. Proportionate top and bottom reflects Earth's fullness. Steady walking reflects Earth's stability. Light foot lifting reflects Earth floating when stirred. This describes the form. Calm mind reflects the quiet nature of Earth. Benefiting others reflects Earth's virtue of nurturing life. Disliking power and being good at attaching reflects Earth's ability to contain filth and accept pollution, not abandoning the lowly for the noble. Enduring Autumn and Winter reflects Earth receiving its command. Not enduring Spring and Summer reflects being overcome by Wood, causing Earth to dry. Hence, illness arises upon pathogenic exposure in Spring and Summer. This describes the nature. Foot Taiyin Damp-Earth governs the Qi. "DunDun Ran" implies a way of thickness. Foot Taiyin and Foot Yangming combine. Taigong type corresponds to the Left Foot Yangming Meridian; Shaogong type corresponds to the Right Foot Yangming Meridian. "WanWan" and "ShuShu" above the Yangming refer to the text stating that when Blood and Qi are abundant above the Foot Yangming Meridian, the beard is beautiful and long. "WanWan" is a gentle attitude, the virtue of Earth; "ShuShu" is steady like a pivot, the body of Earth. "Jiagong" is added thickness of Earth, compared to Shang Gong. Jiagong type corresponds to the Left Foot Yangming Meridian; Zuogong type corresponds to the Right Foot Yangming Meridian. "Kankan" and "Wuwu" below the Yangming refer to the text stating that when Blood and Qi are abundant below the Foot Yangming Meridian, the lower hair is beautiful and long to the chest. "Kankan Ran" is walking on earth, either stable or floating, like uneven mountain paths; "Wuwu" is motionless, like flat land. Qiu Rulin commented: Southeast is Left, Northwest is Right. Heaven is deficient in the Northwest, Earth sinks in the Southeast. "Jiagong" is Right Gong. Because the Northwest land is high, thick, and mountainous, it is called Jiagong.
Metal-type individuals correspond to the Shang star above and resemble the White Emperor. Such people have square faces, white complexions, small heads, small shoulders and backs, small abdomens, small hands and feet, bones appear swollen outward, bone quality is light, are clean and incorruptible, impatient but calm and fierce externally, good at being officials, can tolerate Autumn and Winter but not Spring and Summer, and fall ill easily when exposed to pathogens in Spring and Summer. The Qi of the Hand Taiyin Meridian manifests as DunDun Ran (heavy). [ ] Shang type corresponds to the Left Hand Yangming Meridian, where the Qi above manifests as LianLian Ran (clean). You Shang (Right Shang) type corresponds to the Left Hand Yangming Meridian, where the Qi below manifests as TuoTuo Ran (hard and white). Zuo Shang (Left Shang) type corresponds to the Right Hand Yangming Meridian, where the Qi above manifests as JianJian Ran (clear and observing). Shao Shang (Lesser Shang) type corresponds to the Right Hand Yangming Meridian, where the Qi below manifests as YanYan Ran (strict and orderly).
West governs Metal, its tone is Shang, and its color is white. Thus, Metal-type individuals correspond to Shang Shang and resemble the White Emperor of Heaven. Square face reflects the square shape of Metal. White complexion reflects the white color of Metal. Small head, abdomen, shoulders, and back reflect Metal's converging nature, not floating or large. Small hands and feet, bones appearing swollen, light bone quality reflect Metal's firm and hard body, with bones prevailing. Clean and incorruptible reflects Metal's cold body,廉洁 and refusing pollution. This describes the form. Impatient but calm and fierce externally reflects Metal's static quality and sharp nature. Good at being officials reflects talent for decisive judgment. Autumn and Winter are times of Metal and Water generating each other; not enduring Spring and Summer reflects being controlled by Wood and Fire. Hence, illness arises upon pathogenic exposure in Spring and Summer. This describes the nature. Hand Taiyin Dry-Metal governs the Qi. "DunDun Ran" is like the heaviness of Metal. Hand Taiyin and Hand Yangming combine. [ ] Shang type corresponds to the Left Hand Yangming Meridian; Zuo Shang type corresponds to the Right Hand Yangming Meridian. "LianLian" and "JianJian" above the Yangming refer to the text stating that when Blood and Qi are abundant above the Hand Yangming Meridian, the mustache is beautiful. "LianLian" is like Metal's cleanliness without stain; "JianJian" is like Metal's mirror-like clarity. You Shang type corresponds to the Left Hand Yangming Meridian; Shao Shang type corresponds to the Right Hand Yangming Meridian. "TuoTuo" and "YanYan" below the Yangming refer to the text stating that when Blood and Qi are abundant below the Hand Yangming Meridian, the armpit hair is beautiful, and hand muscles are warm. "TuoTuo" is like Metal's hardness and whiteness, unsoiled by dye; "YanYan" is like Metal's orderliness. Qiu Rulin commented: The five phases and five tones correspond to the five stars above. Thus, resembling the Azure Emperor corresponds to the Jupiter Star; resembling the White Emperor corresponds to the Venus Star.
Water-type individuals correspond to the Yu star above and resemble the Black Emperor. Such people have black complexions, uneven faces, large heads, sharp chins, small shoulders, large abdomens, move hands and feet, sway while walking, have long sacrum/coccyx, backs extend slowly, do not fear/revere, are good at deceiving, die by execution, can tolerate Autumn and Winter but not Spring and Summer, and fall ill easily when exposed to pathogens in Spring and Summer. The Qi of the Foot Shaoyin Meridian manifests as HanHan Ran (lowly). Tai Yu (Great Yu) type corresponds to the Right Foot Taiyang Meridian, where the Qi above manifests as JiaJia Ran (noble assistant). Shao Yu (Lesser Yu) type corresponds to the Left Foot Taiyang Meridian, where the Qi below manifests as YuYu Ran (swirling). Zhong Zhi Wei Ren (Person of the Masses) corresponds to the Right Foot Taiyang Meridian, where the Qi below manifests as JieJie Ran (clean). Zhi Zhi Wei Ren (Person of Shackles) corresponds to the Left Foot Taiyang Meridian, where the Qi above manifests as AnAn Ran (stable).
North governs Water, its tone is Yu, and its color is black. Thus, Water-type individuals correspond to Shang Yu and resemble the Black Emperor of Heaven. Black complexion reflects the color of Water. Uneven face reflects waves on water. Large head reflects the broad surface of water. Chin is the region of the Kidney; sharp chin reflects clear water. Small shoulders and large abdomen reflect Water's position below. Moving hands and feet reflects Water flowing to the four sides. Swaying body reflects Water's movement and lack of stillness. Long sacrum reflects the Foot Taiyang region, like the length of water. Back governs the Du Mai; extending back reflects Sun Water connecting to Heaven. Water is weak; people familiarize themselves with it and play with it, leading to many deaths. Hence, people do not revere and are good at deceiving. Death by execution is often due to overexertion injury, as Water quality is soft and unsuitable for excessive labor. Autumn and Winter are times of Metal and Water generating each other; Spring drains Water Qi via Wood, Summer dries Water via Fire. Hence, illness arises upon pathogenic exposure in Spring and Summer. Foot Shaoyin Cold-Water governs the Qi. "HanHan Ran" (original text WUWU Ran, meaning same) is a lowly attitude, like rivers accepting filth. Foot Shaoyin and Foot Taiyang combine. Tai Yu type corresponds to the Right Foot Taiyang Meridian; Zhi Zhi Wei Ren corresponds to the Left Foot Taiyang Meridian. "JiaJia" and "AnAn Ran" above the Taiyang refer to the text stating that when Blood and Qi are abundant above the Foot Taiyang Meridian, eyebrows are beautiful (eyebrows have hairs); "Jia" refers to the sides of the face. "JiaJia Ran" means Sun above, like having assistants and being noble; "AnAn Ran" means stable and unmoving. Shao Yu type corresponds to the Left Foot Taiyang Meridian; Zhong Yu type corresponds to the Right Foot Taiyang Meridian. "YuYu" and "JieJie Ran" below the Taiyang refer to the text stating that when Blood and Qi are abundant below the Foot Taiyang Meridian, heel flesh is full and heels are firm. "YuYu" is a swirling attitude, like water eddies; "JieJie" is like clean water. Saying "Zhong Zhi Wei Ren" refers to the masses living by the sea or flat land, like water below with clean bodies. Saying "Zhi Zhi Wei Ren" refers to people living in hills and valleys, like mountains above, stable and unmoving. Since Water moves and is not still, Water-type individuals move hands/feet and sway bodies, like living in high hills/valleys. If constrained by "Jiagong" (high mountains), hands/feet are like shackled, remaining stable. This says five form-types live by seas/water, in hills/highlands, or in plains/lowlands, differing by five directions. For example, Jue type living in the East, Zhi Zheng type born in Southern soil, makes Wood/Fire natures more extreme. Shao Shang type living in Southern soil, Shao Yu type in Jiagong hills/valleys, each has different modulation. Human five forms originate from five directions and phases, so depending on residence, there are further imbalances in generation and control, thus clarified at the end of the five forms. Ma Zhonghua commented: "Zhi" means person in shackles, implying Water-type people die by execution? Qiu Rulin commented: According to records, Mount Shushu has a god named Erfu, whose hands and feet were shackled, perhaps comparing mountain dwellers to this mountain god? Ni Zhongxuan commented: Not saying Left Yu/Right Yu, but Zhong Zhi Wei Ren/Zhi Zhi Wei Ren uses Zhong/Zhi to represent Left/Right. Southeast is Left with low land; West is Right with high hills. Ni Zhongyu commented: Do Water-type people really deserve shackles and execution? The scripture's meaning is profound, sage words are ancient; without deep thought and refinement, it is hard to annotate.
Therefore, among the five form-types, the twenty-five variations are those where the masses deceive each other.
Qiu Rulin commented: The five phase-people, with twenty-five variations, are those among the common people who deceive each other. "Common people" refers to ordinary people who possess the complete five phases and five tones. Ni Zhongxuan commented: Physiognomy holds that possessing one form purely within the five phases indicates a wealthy/noble person; mixed five phases indicate ordinary people. Thus "common people" refers to the ordinary masses. Hence the following text: When form and color match, one is wealthy, noble, and joyful. This means Wood-type people with blue complexion, Fire-type people with red complexion, are those who deceive partially.
Huangdi said: What if one obtains the form but not the color? Qibo said: In cases where Form overcomes Color or Color overcomes Form, when reaching the overcoming season, if the year adds to the influence (Year Taboo), exposure leads to illness; failure to treat leads to sorrow. When form and color match, one is wealthy, noble, and joyful. Huangdi said: Can we know the timing of form-color mismatch and year addition? Qibo said: For all Year Taboo persons, especially those of Lower/Upper types, the Great Taboo often adds. Ages seven, sixteen, twenty-five, thirty-four, forty-three, fifty-two, sixty-one are all great taboos for humans; one must not fail to maintain peace. Exposure leads to illness; failure to treat leads to sorrow. At these times, do not engage in wicked deeds; this is called the Year Taboo.
Qiu Rulin commented: Form overcoming Color, e.g., Taijue person with yellow color; Color overcoming Form, e.g., Taigong person with green color. Form is the body of the five phases...