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。别其五色异其五形之人。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。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。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。少阳之下括括然。火形之人。比于上征。似于赤帝。其为人赤色。
广KT 。脱面。（脱疑锐字）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。土形之之人。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。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。踵外骨轻。身清廉。（此十字中疑有误字今以如
骨发句踵外骨轻句身清廉句如骨发者谓手足瘦如骨支也踵外骨轻即后外踝瘦无肉及跟空者也）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。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。少羽之人。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 然。桎之为人。比于左足
太阳。太阳之上安安然。是故五形之人。二十五变者。众之所以相欺者。是也。（相欺谓难辨也）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。（感邪则病行失则有所丧而忧行失即为
奸事也）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。（即前节所叙诸
阳上下之人）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。黄帝曰。夫子之言脉之上下。血气之候。以知形气。奈何。岐伯曰。足
阳明之上。血气盛。则髯美长。血少气多。则髯短。故气少血多。则髯少。血气皆少。则无髯。两吻多画。足阳明之下。
血气盛。则下毛美长。至胸。血多气少。则下毛美短。至脐。行则善高举足。足趾少肉。足善寒。血少气多。则肉而善
瘃。血气皆少。则无毛。有则稀。枯悴。善痿厥足痹。足少阳之上。血气盛。则通髯美长。血多气少。则通髯美短。血
少气多。则少髯。血气皆少。则无髯。感于寒湿。则善痹。骨痛爪枯也。足少阳之下。血气盛。则胫毛美长。外踝肥。
血多气少。则胫毛美短。外踝皮坚而浓。血少气多。则 毛少。外踝皮薄而软。血气皆少。则无毛。外踝瘦无肉。足太
阳之上。血气盛。则美眉。眉有毫毛。血多气少。则恶眉。面多少理。血少气多。则面多肉。血气和则美色。足太阳之
下。血气盛。则跟肉满。踵坚。气少血多。则瘦。跟空。血气皆少。则喜转筋。踵下痛。手阳明之上。血气盛。则髭美。
血少气多。则髭恶。血气皆少。则无髭。手阳明之下。血气盛。则腋下毛美。手鱼肉以温血气皆少。则手瘦以寒。手少
阳之上。血气盛。则眉美以长。耳色美。血气皆少。则耳焦恶色。手少阳之下。血气盛。则手卷多肉以温。血气皆少。
则寒以瘦。气少血多。则瘦以多脉。手太阳之上。血气盛。则口多须。面多肉以平。血气皆少。则面瘦恶色。手太阳之
下。血气盛。则掌肉充满。血气皆少。则掌瘦以寒。黄帝曰。二十五人者。刺之有约乎。岐伯曰。美眉者。足太阳之脉
血气多。恶眉者。血气少。其肥而泽者。血气有余。肥而不泽者气有余。血不足。瘦而无泽者。气血俱不足。审察其形
气有余不足而调之。可以知逆顺矣。黄帝曰。刺其诸阴阳奈何。岐伯曰。按其寸口人迎。以调阴阳。切循其经络之凝涩。
结而不通者。此于身皆为痛痹。甚则不行。故凝涩。凝涩者。致气以温之。血和乃止。其结络者。脉结。血不和。决之
乃行。故曰气有余于上者。导而下之气不足于上者。推而休之。休字疑误官能曰上气不足推而扬之。其稽留不至者。因
而迎之。必明于经隧。乃能持之。寒与热争者。导而行之。其宛陈。血不结者。侧而予之。必先明知二十五人。则血气
之所在。左右上下刺约毕也。
叙二十五人之形。而以年忌束之。叙气血多少之应。而以刺法结之。层次井井。一气贯注中间。许多堆垛而行神如
空蹈厉无前。自有掉臂游行之乐。
黄帝说：我听说有阴阳之人，情况是怎样的呢？伯高说：天地之间，六合之内，都不离开五行。人也顺应这一规律。所以有二十五种人的分类，而阴阳之人（指体质偏颇极大、不属于常规五行分类的人）不包括在内。那些形态又不合于常人的有五类，我已经知道了。现在希望了解这二十五种人的形体特征、血气的生成规律，通过辨别外在表现来推测内在状况，这是怎么回事呢？岐伯说：问得真详细啊！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，得到了合适的人却不教导他，这叫作双重过失；得到了知识却泄露出去，上天将会厌弃他。我希望能够弄明白它，把它藏在金匮之中，不敢宣扬。岐伯说：首先确立五形——金、木、水、火、土，区分它们的五色，辨别五种不同形态的人，那么二十五种人就完备了。黄帝说：希望能听您说完。岐伯说：谨慎啊，谨慎啊！臣请为您讲述。
木形之人，对应上角的音律，类似于苍帝（东方青帝）。这种人面色发青，头小，脸长，肩背宽大，身体挺直，手脚较小。他们富有才华，用心劳神，体力较弱，多忧愁，做事勤勉。能适应春夏季节，不能适应秋冬季节，若在秋冬感受邪气就会生病。足厥阴肝经的气血状态表现为“佗佗然”（从容自得的样子）。太角之人，对应左足少阳胆经，少阳经上部的气血状态表现为“遗遗然”（有余的样子）。左角之人，对应右足少阳胆经，少阳经下部的气血状态表现为“随随然”（顺从的样子）。角之人（此处原文可能有脱漏，通常指右角或特定细分），对应右足少阳胆经，少阳经上部的气血状态表现为“推推然”（坚实的样子）。判角之人，对应左足少阳胆经，少阳经下部的气血状态表现为“括括然”（收敛的样子）。
火形之人，对应上征的音律，类似于赤帝（南方赤帝）。这种人面色发红，脸宽且尖（注：原文“KT”及“脱面”，校勘认为“脱”疑为“锐”字，即脸尖），头小，肩背髀腹丰满，手脚较小。走路安稳，但内心急躁，行走时肩膀背部摇晃，肌肉丰满，有气势，轻视财物，信用较少，思虑较多，见识明察，喜欢修饰容颜，心情急切，寿命不长，可能突然死亡。能适应春夏季节，不能适应秋冬季节，若在秋冬感受邪气就会生病。手少阴心经的气血状态表现为“核核然”（坚紧的样子）。质征之人，对应左手太阳小肠经，太阳经上部的气血状态表现为“肌肌然”（丰润的样子）。少征之人，对应右手太阳小肠经，太阳经下部的气血状态表现为“??然”（原文缺字，据上下文推测为形容气血状态）。右征之人，对应右手太阳小肠经，太阳经上部的气血状态表现为“鲛鲛然”（交错的样子）。质判之人，对应左手太阳小肠经，太阳经下部的气血状态表现为“支支颐颐然”（支撑安适的样子）。
土形之人，对应上宫的音律，类似于上古黄帝。这种人面色发黄，脸圆，头大，肩背美观，腹部大，大腿和小腿肌肉发达，手脚较小，肉多，上下身比例协调。走路安稳，抬脚轻浮。心境安定，喜欢利人，不喜欢权势，善于依附他人。能适应秋冬季节，不能适应春夏季节，若在春夏感受邪气就会生病。足太阴脾经的气血状态表现为“敦敦然”（厚实的样子）。太宫之人，对应左足阳明胃经，阳明经上部的气血状态表现为“婉婉然”（柔顺的样子）。加宫之人，对应左足阳明胃经，阳明经下部的气血状态表现为“坎坎然”（起伏的样子）。少宫之人，对应右足阳明胃经，阳明经上部的气血状态表现为“枢枢然”（枢纽转动的样子）。左宫之人，对应右足阳明胃经，阳明经下部的气血状态表现为“兀兀然”（高耸的样子）。
金形之人，对应上商的音律，类似于白帝（西方白帝）。这种人脸型方，面色白，头小，肩背小，腹部小，手脚小。手足瘦削像骨头露出来一样（注：“如骨发”意为手足瘦削如骨支），外踝瘦无肉，脚跟空虚（注：“踵外骨轻”意为后外踝瘦无肉及跟空）。品行清廉，内心急躁，安静时显得凶猛，善于做官吏。能适应秋冬季节，不能适应春夏季节，若在春夏感受邪气就会生病。手太阴肺经的气血状态表现为“敦敦然”。商之人（此处原文可能有脱漏），对应左手阳明大肠经，阳明经上部的气血状态表现为“廉廉然”（清肃的样子）。右商之人，对应左手阳明大肠经，阳明经下部的气血状态表现为“脱脱然”（通畅的样子）。左商之人，对应右手阳明大肠经，阳明经上部的气血状态表现为“监监然”（监察的样子）。少商之人，对应右手阳明大肠经，阳明经下部的气血状态表现为“严严然”（严肃的样子）。
水形之人，对应上羽的音律，类似于黑帝（北方黑帝）。这种人面色黑，面部不平坦，头大，下巴尖，肩小，腹部大，动手脚时头发竖起，走路时身体摇晃，尾闾部长，背部弯曲下垂。不敬畏鬼神，善于欺骗人，可能死于刑戮。能适应秋冬季节，不能适应春夏季节，若在春夏感受邪气就会生病。足少阴肾经的气血状态表现为“汗汗然”（流动的样子）。太羽之人，对应右足太阳膀胱经，太阳经上部的气血状态表现为“颊颊然”（脸颊饱满的样子）。少羽之人，对应左足太阳膀胱经，太阳经下部的气血状态表现为“纡纡然”（曲折的样子）。众之为人，对应右足太阳膀胱经，太阳经下部的气血状态表现为“??然”（原文缺字）。桎之为人，对应左足太阳膀胱经，太阳经上部的气血状态表现为“安安然”（安稳的样子）。
因此，五形之人各有二十五种变化，这就是众人之所以难以分辨的原因。（注：“相欺”意为难以辨别）。黄帝说：如果只得到其形体特征，而没有相应的面色，会怎样呢？岐伯说：如果形体胜色（形盛色衰）或色胜形（色盛形衰），到了该克制的时令年份加上感邪，就会生病；行为失当就会有忧患。（注：“感邪则病，行失则有所丧而忧”，“行失”即做奸邪之事）。如果形色相得（形与色相应），就会富贵大吉。黄帝说：形色相胜的时候，结合年份推算，可以知道吗？岐伯说：凡是年忌之年，对于上文所述的各类人（即前节所叙诸阳上下之人），最大的禁忌是七岁、十六岁、二十五岁、三十四岁、四十三岁、五十二岁、六十一岁。这些都是人的大忌，不可不安守静养。此时若感邪就会生病，行为失当就会有忧患。在这个时候，不要做奸邪之事，这就叫作年忌。
黄帝说：先生所说的脉象上下、血气的表现，用来了解形气，是怎么回事呢？岐伯说：足阳明胃经在上部，血气旺盛，胡须就美而长；血少气多，胡须就短；所以气少血多，胡须就稀少；血气都少，就没有胡须，嘴角有很多皱纹。足阳明胃经在下部，血气旺盛，阴毛就美而长，延伸至胸部；血多气少，阴毛美而短，仅至脐部；走路时喜欢高抬脚，脚趾肉少，脚容易寒冷；血少气多，肌肉萎缩且容易生冻疮；血气都少，就没有毛发，即使有也稀疏枯槁，容易患痿证、厥逆和足痹。足少阳胆经在上部，血气旺盛，络腮胡就美而长；血多气少，络腮胡美而短；血少气多，胡须少；血气都少，就没有胡须。若感受寒湿，就容易患痹证，骨痛爪枯。足少阳胆经在下部，血气旺盛，小腿毛美而长，外踝丰满；血多气少，小腿毛美而短，外踝皮肤坚硬浓厚；血少气多，毫毛少，外踝皮肤薄而软；血气都少，就没有毫毛，外踝瘦无肉。足太阳膀胱经在上部，血气旺盛，眉毛美且有毫毛；血多气少，眉毛难看，脸上皱纹多；血少气多，脸上肉多；血气和调则面色美好。足太阳膀胱经在下部，血气旺盛，脚跟肉满，脚跟坚实；气少血多，脚跟瘦，脚跟空虚；血气都少，就容易发生转筋，脚跟下疼痛。手阳明大肠经在上部，血气旺盛，胡子美；血少气多，胡子难看；血气都少，就没有胡子。手阳明大肠经在下部，血气旺盛，腋毛美；血气都少，手背瘦且寒冷。手少阳三焦经在上部，血气旺盛，眉毛美而长，耳朵色泽好；血气都少，耳朵焦枯色泽差。手少阳三焦经在下部，血气旺盛，手掌卷曲多肉且温暖；血气都少，手寒冷且瘦；气少血多，手瘦且脉络显露。手太阳小肠经在上部，血气旺盛，口须多，脸部肉多且平整；血气都少，脸瘦且色泽恶。手太阳小肠经在下部，血气旺盛，掌肉充满；血气都少，掌瘦且寒冷。
黄帝说：这二十五种人，针刺有法则吗？岐伯说：眉毛美的，说明足太阳经脉血气多；眉毛难看的，说明血气少。身体肥胖而有光泽的，说明血气有余；肥胖而无光泽的，说明气有余而血不足；消瘦而无光泽的，说明气血俱不足。仔细审察其形气有余还是不足并进行调理，就可以知道逆顺了。黄帝说：针刺各个阴阳经脉该怎么办呢？岐伯说：诊察寸口和人迎脉，以调节阴阳。切循经络，若有凝涩、结滞不通的情况，这在身上都会表现为痛痹，严重时气血不行，所以称为凝涩。遇到凝涩的情况，要用气去温煦它，直到血和缓才停止。遇到结络的情况，脉结，血不和，用针破决它就能通行。所以说，气有余于上的，引导它向下；气不足于上的，推动并提升它（注：“休”字疑误，《官能》篇作“推而扬之”）。对于稽留不至的气血，顺势迎取它。必须精通经脉隧道，才能掌握这些方法。寒热相争的，引导它运行；瘀血陈积而不结聚的，侧刺以排出它。必须先明确了解这二十五种人的情况，才知道血气所在的位置，这样左右上下的针刺法则就完备了。
叙述二十五人的形体，并用年忌来约束他们；叙述气血多少的对应关系，并用针刺方法作为结尾。层次井然，一气贯注。中间虽然有许多堆砌罗列的文字，但行文神韵如同凌空蹈虚，凌厉无前，自有掉臂游行的乐趣。
Huangdi said: I have heard of people with Yin and Yang constitutions. What are they like? Bogao replied: Within the heaven and earth, inside the six directions (Liuhe), nothing exists apart from the Five Phases (Wu Xing). Humans also correspond to this principle. Therefore, there is a classification of twenty-five types of people, while those with extreme Yin or Yang constitutions (Yin-Yang persons) are excluded. There are five types whose forms do not conform to the general public, which I already know. Now, I wish to hear about the physical characteristics of these twenty-five types of people, the generation of their blood and Qi, how to distinguish them by observing external signs to understand internal conditions. How does this work? Qibo replied: Your question is indeed detailed! This is a secret of the ancient masters; even Bogao cannot fully elucidate it. Huangdi stepped away from his seat, followed proper etiquette, and retreated, saying: I have heard that obtaining a suitable teacher but failing to teach is called a double loss; obtaining knowledge but leaking it will cause Heaven to despise one. I wish to understand it clearly, store it in the golden casket, and dare not broadcast it. Qibo said: First, establish the five forms: Metal, Wood, Water, Fire, and Earth. Distinguish their five colors and differentiate the five types of people based on form, then the twenty-five types of people are complete. Huangdi said: I wish to hear the rest. Qibo said: Be cautious, be cautious! Let your subject explain.
Wood-type individuals correspond to the upper Jue pitch, resembling the Azure Emperor (Cang Di, Ruler of the East). These individuals have a bluish complexion, small heads, long faces, broad shoulders and backs, straight bodies, and small hands and feet. They are talented, mentally laborious, physically weak, prone to worry, and diligent in affairs. They can adapt to Spring and Summer but not to Autumn and Winter; if they contract pathogens in Autumn and Winter, they become ill. The Qi and Blood state of the Foot Jueyin Liver Meridian manifests as "Tuotuo ran" (leisurely and composed). Taijue individuals correspond to the Left Foot Shaoyang Gallbladder Meridian, where the upper part of the Shaoyang meridian shows a state of "Yiyi ran" (abundant). Zuojue individuals correspond to the Right Foot Shaoyang Gallbladder Meridian, where the lower part shows a state of "Suisui ran" (compliant). [Text missing] individuals correspond to the Right Foot Shaoyang Gallbladder Meridian, where the upper part shows a state of "Tuitui ran" (solid). Panjue individuals correspond to the Left Foot Shaoyang Gallbladder Meridian, where the lower part shows a state of "Kuokuo ran" (restrained).
Fire-type individuals correspond to the upper Zhi pitch, resembling the Red Emperor (Chi Di, Ruler of the South). These individuals have a reddish complexion, broad and pointed faces (Note: 'Tuo' is suspected to be 'Rui', meaning sharp/pointed), small heads, full shoulders, backs, thighs, and abdomen, and small hands and feet. They walk steadily but have an anxious heart; when walking, their shoulders and backs sway. Their muscles are full, they possess momentum, disdain wealth, have little trustworthiness, think much, see things clearly, like to adorn themselves, have urgent temperaments, short lifespans, and may die suddenly. They can adapt to Spring and Summer but not to Autumn and Winter; if they contract pathogens in Autumn and Winter, they become ill. The Qi and Blood state of the Hand Shaoyin Heart Meridian manifests as "Hehe ran" (firm and tight). Zhizhi individuals correspond to the Left Hand Taiyang Small Intestine Meridian, where the upper part of the Taiyang meridian shows a state of "Jiji ran" (plump). Shaozhi individuals correspond to the Right Hand Taiyang Small Intestine Meridian, where the lower part shows a state of "[Missing Character] ran". Youzhi individuals correspond to the Right Hand Taiyang Small Intestine Meridian, where the upper part shows a state of "Jiaojiao ran" (interlaced). Zhipan individuals correspond to the Left Hand Taiyang Small Intestine Meridian, where the lower part shows a state of "Zhi zhi yi yi ran" (supporting and comfortable).
Earth-type individuals correspond to the upper Gong pitch, resembling the Yellow Emperor of Antiquity. These individuals have a yellowish complexion, round faces, large heads, beautiful shoulders and backs, large abdomens, developed thighs and calves, small hands and feet, abundant flesh, and proportional upper and lower bodies. They walk steadily and lift their feet lightly. Their minds are calm, they like to benefit others, dislike power, and are good at attaching themselves to others. They can adapt to Autumn and Winter but not to Spring and Summer; if they contract pathogens in Spring and Summer, they become ill. The Qi and Blood state of the Foot Taiyin Spleen Meridian manifests as "Dundun ran" (thick and solid). Taigong individuals correspond to the Left Foot Yangming Stomach Meridian, where the upper part of the Yangming meridian shows a state of "Wanwan ran" (gentle). Jiagong individuals correspond to the Left Foot Yangming Stomach Meridian, where the lower part shows a state of "Kankan ran" (undulating). Shaogong individuals correspond to the Right Foot Yangming Stomach Meridian, where the upper part shows a state of "Shushu ran" (pivotal). Zuogong individuals correspond to the Right Foot Yangming Stomach Meridian, where the lower part shows a state of "Wuwu ran" (lofty).
Metal-type individuals correspond to the upper Shang pitch, resembling the White Emperor (Bai Di, Ruler of the West). These individuals have square faces, white complexions, small heads, small shoulders and backs, small abdomens, and small hands and feet. Their hands and feet are thin, appearing like exposed bones (Note: 'Ru Gu Fa' means limbs are thin like bone supports); their lateral malleoli are thin without flesh, and their heels are hollow (Note: 'Zhong Wai Gu Qing' means the posterior lateral malleolus is thin without flesh and the heel is empty). They are clean and upright, have anxious hearts, appear fierce when quiet, and are good at serving as officials. They can adapt to Autumn and Winter but not to Spring and Summer; if they contract pathogens in Spring and Summer, they become ill. The Qi and Blood state of the Hand Taiyin Lung Meridian manifests as "Dundun ran". [Text missing] Shang individuals correspond to the Left Hand Yangming Large Intestine Meridian, where the upper part of the Yangming meridian shows a state of "Lianlian ran" (clear and austere). Youshang individuals correspond to the Left Hand Yangming Large Intestine Meridian, where the lower part shows a state of "Tuotuo ran" (smooth). Zuoshang individuals correspond to the Right Hand Yangming Large Intestine Meridian, where the upper part shows a state of "Jianjian ran" (supervisory). Shaoshang individuals correspond to the Right Hand Yangming Large Intestine Meridian, where the lower part shows a state of "Yanyan ran" (solemn).
Water-type individuals correspond to the upper Yu pitch, resembling the Black Emperor (Hei Di, Ruler of the North). These individuals have black complexions, uneven faces, large heads, pointed chins, small shoulders, large abdomens, erect hair on hands and feet when moving, swaying bodies when walking, long sacra, and drooping backs. They do not fear reverence, are good at deceiving people, and may die by execution. They can adapt to Autumn and Winter but not to Spring and Summer; if they contract pathogens in Spring and Summer, they become ill. The Qi and Blood state of the Foot Shaoyin Kidney Meridian manifests as "Hanhan ran" (flowing). Taiyu individuals correspond to the Right Foot Taiyang Bladder Meridian, where the upper part of the Taiyang meridian shows a state of "Jiajia ran" (full-cheeked). Shaoyu individuals correspond to the Left Foot Taiyang Bladder Meridian, where the lower part shows a state of "Yuyuran" (twisting). Zhong individuals correspond to the Right Foot Taiyang Bladder Meridian, where the lower part shows a state of "[Missing Character] ran". Zhi individuals correspond to the Left Foot Taiyang Bladder Meridian, where the upper part shows a state of "An'an ran" (stable).
Thus, the five forms each have twenty-five variations; this is why the masses find them difficult to distinguish. (Note: "Xiang Qi" means difficult to distinguish.) Huangdi asked: If one obtains the form but not the corresponding color, what happens? Qibo replied: When form overcomes color (excess form, deficient color) or color overcomes form (excess color, deficient form), upon reaching the controlling time and year addition, contracting pathogens leads to illness; improper conduct leads to worry. (Note: Contracting pathogens causes illness; improper conduct leads to loss and worry; improper conduct refers to committing illicit acts.) When form and color are harmonious, one enjoys wealth, honor, and great joy. Huangdi asked: Can the times when form and color overcome each other, combined with year calculations, be known? Qibo replied: For all annual taboos (Nian Ji), for the various people described above (the aforementioned Yang upper and lower types), the major taboos occur at ages seven, sixteen, twenty-five, thirty-four, forty-three, fifty-two, and sixty-one. These are major taboos for humans and require self-restraint. At these times, if one contracts pathogens, illness ensues; if one conducts oneself improperly, worry arises. During these periods, one must not commit illicit acts. This is called the Annual Taboo.
Huangdi asked: Regarding what you said about the pulse up and down, the indications of blood and Qi, to understand form and Qi, how does it work? Qibo replied: In the upper part of the Foot Yangming Stomach Meridian, if blood and Qi are abundant, the beard is beautiful and long; if blood is scant and Qi is abundant, the beard is short; thus, if Qi is scant and blood is abundant, the beard is sparse; if both blood and Qi are scant, there is no beard, and many lines appear at the corners of the mouth. In the lower part of the Foot Yangming Stomach Meridian, if blood and Qi are abundant, pubic hair is beautiful and long, extending to the chest; if blood is abundant and Qi is scant, pubic hair is beautiful and short, extending only to the navel; walking involves high lifting of the feet, toes have little flesh, and feet tend to be cold; if blood is scant and Qi is abundant, muscles atrophy and chilblains occur easily; if both blood and Qi are scant, there is no hair, or if present, it is sparse, withered, and fragile, prone to Wei syndrome, Jue syndrome, and foot Bi syndrome. In the upper part of the Foot Shaoyang Gallbladder Meridian, if blood and Qi are abundant, the sideburns are beautiful and long; if blood is abundant and Qi is scant, sideburns are beautiful and short; if blood is scant and Qi is abundant, sideburns are few; if both blood and Qi are scant, there are no sideburns. Contracting Cold-Dampness leads to Bi syndrome, bone pain, and dry nails. In the lower part of the Foot Shaoyang Gallbladder Meridian, if blood and Qi are abundant, leg hair is beautiful and long, and the lateral malleolus is fleshy; if blood is abundant and Qi is scant, leg hair is beautiful and short, and the skin of the lateral malleolus is thick and hard; if blood is scant and Qi is abundant, fine hair is scarce, and the skin of the lateral malleolus is thin and soft; if both blood and Qi are scant, there is no fine hair, and the lateral malleolus is thin without flesh. In the upper part of the Foot Taiyang Bladder Meridian, if blood and Qi are abundant, eyebrows are beautiful with terminal hairs; if blood is abundant and Qi is scant, eyebrows are ugly, and the face has many wrinkles; if blood is scant and Qi is abundant, the face is fleshy; if blood and Qi are harmonious, the complexion is beautiful. In the lower part of the Foot Taiyang Bladder Meridian, if blood and Qi are abundant, the heel flesh is full, and the heel is firm; if Qi is scant and blood is abundant, the heel is thin and hollow; if both blood and Qi are scant, cramps occur easily, and pain appears under the heel. In the upper part of the Hand Yangming Large Intestine Meridian, if blood and Qi are abundant, the mustache is beautiful; if blood is scant and Qi is abundant, the mustache is ugly; if both blood and Qi are scant, there is no mustache. In the lower part of the Hand Yangming Large Intestine Meridian, if blood and Qi are abundant, axillary hair is beautiful; if both blood and Qi are scant, the hand is thin and cold. In the upper part of the Hand Shaoyang Sanjiao Meridian, if blood and Qi are abundant, eyebrows are beautiful and long, and the ears have a good color; if both blood and Qi are scant, the ears are scorched and have a poor color. In the lower part of the Hand Shaoyang Sanjiao Meridian, if blood and Qi are abundant, the hand is curled, fleshy, and warm; if both blood and Qi are scant, the hand is cold and thin; if Qi is scant and blood is abundant, the hand is thin with prominent veins. In the upper part of the Hand Taiyang Small Intestine Meridian, if blood and Qi are abundant, there is much facial hair, and the face is fleshy and flat; if both blood and Qi are scant, the face is thin and the complexion is poor. In the lower part of the Hand Taiyang Small Intestine Meridian, if blood and Qi are abundant, the palm flesh is full; if both blood and Qi are scant, the palm is thin and cold.
Huangdi asked: For these twenty-five types of people, is there a rule for acupuncture? Qibo replied: Those with beautiful eyebrows indicate abundant blood and Qi in the Foot Taiyang meridian; those with ugly eyebrows indicate scant blood and Qi. Those who are fat and lustrous have excess blood and Qi; those who are fat but not lustrous have excess Qi but deficient blood; those who are thin and not lustrous have deficiency of both blood and Qi. Carefully examine whether their form and Qi are in excess or deficiency and regulate them accordingly, and one can know the favorable and unfavorable patterns. Huangdi asked: How should one needle the various Yin and Yang meridians? Qibo replied: Palpate the Cunkou and Renying pulses to regulate Yin and Yang. Trace the meridians; if there is stagnation, obstruction, or blockage, this manifests in the body as Tong Bi (painful obstruction), and in severe cases, movement is impaired, hence termed stagnation. For stagnation, promote Qi to warm it until the blood becomes harmonious, then stop. For blocked collaterals, the pulse is knotted, and blood is unharmonious; pierce them to restore flow. Thus, it is said: For Qi in excess above, guide it downward; for Qi deficient above, push and elevate it (Note: 'Xiu' is suspected to be an error; *Guan Neng* chapter reads 'push and elevate'). For Qi that lingers and does not arrive, meet it with the needle. One must be clear about the meridians to master this. For Cold and Heat struggling, guide its flow. For accumulated stale blood that is not knotted, needle laterally to release it. One must first clearly understand the twenty-five types of people to know the location of blood and Qi, thus completing the rules for needling left, right, above, and below.
The text narrates the forms of the twenty-five people and constrains them with annual taboos; it narrates the correspondence of blood and Qi abundance and scarcity and concludes with needling methods. The layers are orderly, and the energy flows continuously. Although there is much listing in between, the spirit of the writing is like treading on air, advancing fiercely and without hindrance, possessing the joy of free wandering.