也。胁偏疏者，胁骨欹斜而不密也。）青色小理者肝小，粗理者肝大，广胸反 者肝高，合胁兔 者肝下，胸
胁好者肝坚，胁骨弱者肝脆，膺腹好相得者肝端正，胁骨偏举者肝偏倾也。（胫骨近足之细处曰 ，今详反
、兔 以候肝，似以胁下之骨为 也。反 者，胁骨高而张也。兔 者，胁骨低合如兔也。 ，音敲。）
黄色小理者脾小，粗理者脾大，唇揭者脾高，唇下纵者脾下，唇坚者脾坚，唇大而不坚者脾脆，唇上下好者
脾端正，唇偏举者脾偏倾也。（脾气通于口，其荣在唇，故脾之善恶，验于唇而可知也。）黑
色小理者肾小，粗理者肾大，高耳者肾高，耳后陷者肾下，耳坚者肾坚，耳薄不坚者肾脆，耳好前居牙车者
肾端正，耳偏高者肾偏倾也。（肾气通于耳，故肾之善恶，验于耳而可知也。）凡此诸变者，持则安，减则
病也。（以上诸变，使能因其偏而善为持守，则可获安，若少有损减，则不免于病矣。）五脏六腑，邪
之舍也。若五脏皆小者少病苦， 心，大愁忧；五脏皆大者缓于事，难使以忧。五脏皆高者好高举措，五脏
皆下者好出人下，五脏皆坚者无病，五脏皆脆者不离于病，五脏皆端正者和利得人心，五脏皆偏倾者邪心而善
盗。（五脏六腑，所以藏精神、水谷者也，一有不和，邪乃居之，故曰邪之舍也。）
肺合大肠，大肠者皮其应；心合小肠，小肠者脉其应；肝合胆，胆者筋其应；脾合胃，胃者肉其应；肾
合三焦、膀胱，三焦、膀胱者腠理毫毛其应。（肺本合皮，而大肠亦应之，心本合脉，而小肠亦应之，胆胃
皆然，故表里之气相同也。惟是肾本合骨，而此云三焦，膀胱者，三焦出气以温肌肉，充皮毛，此其所以应腠
理毫毛也。）肺应皮，皮浓者大肠浓，皮薄者大肠薄，皮缓腹里大者大肠大而长，皮急者大肠急而短，皮滑
者大肠直，皮肉不相离者大肠结。（此言六腑之应，肺与大肠为表里，肺应皮，故大肠腑状亦可因
皮而知也。不相离者，坚实之谓。）心应脉，皮浓者脉浓，脉浓者小肠浓，皮薄者脉薄，脉薄者小肠薄，皮
缓者脉缓，脉缓者小肠大而长，皮薄而脉波小者小肠小而短，诸阳经脉皆多纡屈者小肠结。（心与小肠为表
里，心应脉，故小肠腑状亦可因脉而知也。然脉行皮肉之中，何以知其浓薄？但察其皮肉即可知也。冲，
虚也。诸阳经脉，言脉之浮浅而外见者也。纡屈，盘曲不舒之谓。）脾应肉，肉 坚大者胃浓，肉 么
者胃薄，肉 小而么者胃不坚，肉 不称身者胃下，胃下者下管约不利，肉 不坚者胃缓，肉 无小
里累者胃急。肉 多少里累者胃结，胃结者上管约不利也。（脾与胃为表里，脾应肉，故胃腑之状亦可因肉而知
也。 ，肉之聚处也。么，细薄也。约，不舒也。少里累之义未详，或云揣其 肉，少有累然结
实之谓。称，去声。）肝应爪，爪浓色黄者胆浓，爪薄色红者胆薄，爪坚色青者胆急，爪濡色赤者胆缓，爪直
色白无约者胆直，爪恶色黑多纹者胆结也。（肝与胆为表里，肝应爪，故胆腑之状亦可因爪而知也。结者，
胆气不舒之谓。）肾应骨，密理浓皮者三焦、膀胱浓，粗理薄皮者三焦、膀胱薄，疏腠理者三焦、膀
胱缓，皮急而无毫毛者三焦、膀胱急，毫毛美而粗者三焦、膀胱直，稀毫毛者三焦、膀胱结也。（肾与膀胱
为表里，而三焦亦合于肾，所以三焦、膀胱之状可因腠理毫毛而知也。）视其外应，以知
其五内，则知所病矣。（外形既明，五内可察，病亦因而可知矣。）身形支节者，脏腑之盖也，非面部之阅
也。五脏者肺为之盖，巨肩陷咽，候见其外。（肺为五脏六腑之盖，观巨肩陷咽者，即其外候，而肺之大小、
高下、坚脆、偏正俱可知矣。）心为之主，缺盆为之道，骷骨有余，以候 KT 。（缺盆居肩之前骨之上，五脏
六腑皆禀命于心，故为之主，而脉皆上出于缺盆，故为之道。骷，HT KT 也，HT KT 即膝
骨之名， KT ，蔽心之骨，亦名鸠尾。观乎此而心之小大、高下、坚脆、偏正可知矣。骷，音枯。）肝者主为
将，使之候外，欲知坚固，视目小大。（肝者将军之官，目者肝之外候，故察于目则可知肝之状矣。）脾
者主为卫，使之迎粮，视唇舌好恶，以知凶吉。（脾主运化水谷，肌肉脏腑皆赖其养，故为卫、为仓廪之官，
职在转输，故曰“使之迎粮”。察其饮食及唇舌之善恶，则脾之吉凶可知也。）肾者主为外，使
之远听，视耳好恶，以知其性。（肾为作强之官，伎巧所出。主于外，其窍为耳，试远听，察耳之善恶，则
肾脏之象可因而知之矣。）六腑者胃之为海，广骸、大颈、张胸，五谷乃容。（骸，骸骨也。广
骸者，言骨骼之大。骸，音鞋。）鼻隧以长，以候大肠；唇浓，人中长，以候小肠；目下果大，其胆乃横；
鼻孔在外，膀胱漏泄；鼻柱中央起，三焦乃约。此所以候六腑者也。上下三等，脏且安良矣。（果、裹同。
目下囊，裹也。横，刚强也。在外，掀露也。约，固密也。脏居于中，形见于外，故举身面之外状，而可以候内
之六腑。然或身或面，又必上中下三停相等，庶脏腑相安而得其善矣。以五脏之皮、脉、肉、爪、
骨而候六腑，义当互求。）
人有阴阳，有阴人，有阳人。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。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。
少师曰∶太阴之人，贪而不仁，下齐湛湛，（此言五人之情性也。下齐，谦下整齐也。湛湛，
水澄貌。亦卑下自明之意。）好内而恶出，心和而不发，（心和者，阴性柔也。不发者，阴多藏也。内、纳
同。）不务于时，（知有已也。）动而后之，（不先发也。）此太阴之人也；（此其深情浓貌、狡猾不露者，是
为太阴之人。）少阴之人，小贪而贼心，（贪小利而心残贼也。）见人有亡，常若有得，（见他人之有失，
为自己之得志，即幸灾乐祸之谓。）好伤好害，（阴性残忍也。）见人有荣，乃反愠怒，（心多忌刻，忧人
富贵也。）心疾而无恩，（心存嫉妒，故无恩也。）此少阴之人也；（阴险贪残，小人之品，此少阴之人也。）
太阳之人，居处于于，（于于，自足貌。）好言大事，无能而虚说，（喜夸张而无实际也。）志发于四野，
（心妄好强也。）举措罔顾是非，（粗疏不精也。）为事如常，自用事，虽败而常无悔，（为事庸常，而喜自
用，虽至于败，而自是不移，故无反悔之心。）此太阳之人也；（有始无终，虎皮羊质，此太阳之人也。）少
阳之人， 谛好自贵，（ 谛，审而又审也。小有聪明，因而自贵。 ，音是。谛，音帝。）有小小官，则
高自宜，（局量褊浅，易盈满
也。）好为外交，而不内附，（务虚文也。）此少阳之人也；（妄自尊贵，不知大体，此少阳之人也。）
阴阳和平之人，居处安静，（安静处顺，无妄动也。）无为惧惧，（心有所主，乃能不动。贫贱不能移，威武
不能屈，是无惧惧也。惧，平声。）无为欣欣，（利欲不能入，富贵不能淫，是无欣欣也。）婉然从物，（
君子之接人也，言忠信，行笃敬，虽蛮貊之邦行矣，是婉然从物也。婉，音苑。）或与不争，（圣人之道，
为而不争，以其不争，故天下莫能与争之。）与时变化，（时移则事变，世更则俗易，惟圣人随世以为法，
因时而致宜，故能阴能阳，能弱能强，随机动静，而与化推移也。夫冰炭钩绳，何时能合？若以圣人为之中，
则兼覆而并之，未有可是非者也。）尊则谦谦，（位尊而志谦也。天道亏盈而益谦，地道变盈而
流谦，鬼神害盈而福谦，人道恶盈而好谦。谦尊而光，卑而不可逾，君子之终也。）谭而不治，是谓至治。
（谭而不治，无为而治也。无为而治，治之至也。致中和，天地位焉，万物育焉，其阴阳和平之人之谓乎？）
故善用针灸者，视人五态乃治之，盛者泻之，虚者补之。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。（无阳则气少，故血浊不清而卫气涩滞也。曰阴阳不和者，
四态之人无不然，于此而首言之，他可概见矣。气少不行，故其筋缓。阴体重浊，故其皮浓。皮浓血浊，非
疾泻之。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。（小胃，故足阳明之胃脉亦小。大肠，故手太阳之小肠脉亦大。此其多阴少
阳者，以阳明为五脏六腑之海，小肠为传送之府，胃小则藏贮少而气必微，小肠大则传送速而气不蓄，阳
气既少，而又不蓄，则多阴少阳矣。必当审察而善调之，然其气少不能摄血，故多致血易脱而气易败也。）太阳
之人，多阳而少阴，必谨调之，无脱其阴，而泻其阳，阳重脱者易狂，阴阳皆脱者，暴死不知人也。（太阳
之人，少阴者也。
阴气既少，而复泻之，其阴少脱，故曰“无脱其阴”，而但可泻其阳耳。然阴不足者，阳亦无根，若泻之
太过，则阳气重脱，而脱阳者狂，甚至阴阳俱脱，则暴死不知人也。）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。（经脉深而属阴，络脉浅而属
阳，故少阳之人多阳而络大，少阴而经小也。血脉在中，气络在外，所当实其阴经而泻其阳
络，则身强矣。惟是少阳之人，尤以气为主，若泻之太过，以致气脱而疾，则中气乏而难于起矣。）阴阳和
平之人，其阴阳之气和，血脉调，不幸而病，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。（不盛不虚，以经取之者，言本无盛虚之
可据，而或有邪正之不调者，但求所在之经以取其病也。）五五二十五人，而五态之人不与焉，五态之人尤不
合于众也。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。（ ，色黑
不明也。念然下意，意念不扬也，即下齐之谓。临临然，临下貌。 然未偻，言膝 若屈而实非伛偻之疾也。
盖以太阴之人，禀质阴浊，故其形色志意，有如此者。 ，萏、探二音，偻，音吕。）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。（清然者，言似清也。窃然者，行如鼠雀也。
固以阴贼者，残贼之心坚不可破也。坚立而躁 者，阴 之性，时多躁暴也，出没无常，行而似伏，此则少
阴人之态度。 、险同。）太阳之人，其状轩轩储储，反身折 ，此太阳之人也。（轩轩，高硕貌，犹俗
谓轩昂也。储储，蓄积貌，盈盈自得也。反身折 ，言仰腰挺腹，其 似折也。是皆妄自尊大之状，此则太
阳人之态度。储，音除。）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。（立则好仰，志务高也。行则好摇，性多动也，两臂两肘出于
背，喜露而不喜藏也。此则少阳人之态度。）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。（委委，雍容自得也。随随，和光同尘
也。 ，尊严谨慎也。愉愉，悦乐也。HT HT ，周旋也。豆豆，磊落不乱也。若人者，人人得而敬爱之，
故众人皆曰君子。君子者，其得天地之正气者也。 ，鱼容切。愉，音余。HT ，音旋。）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也。二十五人之形，血气之所生，别而以候，从外以知内。（五行之
中，又各有五，如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。然此言五形之详，非止五态而已，故曰“阴阳之人不与焉”，“又不合于众者五也”。别而
以候，别其外而知其内也。与，去声。别，入声。）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。木形之人，比于上角，似于苍帝，（比，属也。角为木音，苍为木色。木形之人，
言禀木气之全者也。音比上角，而象类东方之苍帝。）其为人苍色小头，（象木之巅也。）长面，
（木形长也。）大肩背，（木身大也。）直身，（木体直也。）小手足，（木枝细也，比以体象而言。）
好有才，（随斫成材，木之用也。）劳心，（发生无穷，木之化也。）少力，（木性柔也。）多忧，劳于事，（
木不能静也。）能春夏不能秋冬，（木得阳而生长，得阴而凋落，此以性而言也。）感而病生，
足厥阴佗佗然。（足厥阴，肝木之经也。肝主筋，为罢极之木，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，而腑为腑之主耳，故首云上
（胁部偏斜疏朗的，是胁骨倾斜而不紧密。）青色且纹理细密的，肝脏较小；纹理粗大的，肝脏较大；胸廓宽阔而背部反曲的，肝脏位置偏高；两胁收敛如兔形的，肝脏位置偏低；胸胁形态匀称协调的，肝脏质地坚实；胁骨薄弱的，肝脏质地脆弱；胸腹形态配合得当的，肝脏位置端正；胁骨一侧高起的，肝脏位置偏倾。（胫骨靠近足部的细处称为“”，如今详细考察“反”、“兔”等以候察肝脏的方法，似乎是以胁下的骨骼为“”。所谓“反”，是指胁骨高耸张开。所谓“兔”，是指胁骨低平合拢如同兔子。“”，读音同“敲”。）
黄色且纹理细密的，脾脏较小；纹理粗大的，脾脏较大；嘴唇上翻的，脾脏位置偏高；嘴唇下垂舒展的，脾脏位置偏低；嘴唇坚厚的，脾脏质地坚实；嘴唇大但不坚厚的，脾脏质地脆弱；嘴唇上下形态匀称的，脾脏位置端正；嘴唇一侧高起的，脾脏位置偏倾。（脾气通于口，其荣华表现于唇，所以脾脏的好坏，通过观察嘴唇就可以知道。）
黑色且纹理细密的，肾脏较小；纹理粗大的，肾脏较大；耳朵位置高的，肾脏位置偏高；耳后凹陷的，肾脏位置偏低；耳朵坚厚的，肾脏质地坚实；耳朵薄且不坚厚的，肾脏质地脆弱；耳朵形态好且向前位于牙车（下颌关节）前方的，肾脏位置端正；耳朵位置偏高的，肾脏位置偏倾。（肾气通于耳，所以肾脏的好坏，通过观察耳朵就可以知道。）以上这些变化，如果能保持平衡则平安，如果有所减损则会生病。（以上各种变化，如果能根据其偏颇而善于持守，就可以获得平安，如果稍有损减，就难免生病。）五脏六腑，是邪气停留的场所。如果五脏都小，则少病但内心愁苦担忧；五脏都大的，则处事迟缓，难以用忧愁使其困扰；五脏都高的，喜好高傲举动；五脏都低的，喜好居于人下；五脏都坚实的，不易生病；五脏都脆弱的，离不开疾病；五脏都端正的，性格和顺有利，能得人心；五脏都偏倾的，心存邪念且容易盗窃。（五脏六腑，是用来藏纳精神、水谷的器官，一旦有不和谐，邪气就会占据其中，所以说它们是邪气的场所。）
肺与大肠相表里，大肠对应于皮肤；心与小肠相表里，小肠对应于脉；肝与胆相表里，胆对应于筋；脾与胃相表里，胃对应于肉；肾与三焦、膀胱相表里，三焦、膀胱对应于腠理毫毛。（肺本应皮肤，而大肠也与之相应；心本应脉，而小肠也与之相应；胆、胃也是如此，所以表里之气是相同的。只是肾本应骨，这里说三焦、膀胱对应腠理毫毛，是因为三焦发出气来温煦肌肉，充实皮毛，这就是它们对应腠理毫毛的原因。）肺对应皮肤，皮肤厚实的，大肠壁也厚实；皮肤薄的，大肠壁也薄；皮肤松弛且腹部宽大的，大肠大而长；皮肤紧绷的，大肠急迫而短；皮肤光滑的，大肠直顺；皮肉紧密结合不分离的，大肠结聚。（这是讲六腑的对应关系，肺与大肠互为表里，肺应皮肤，所以大肠腑的状态也可以因皮肤而知晓。不分离，指的是坚实的意思。）心对应脉，皮肤厚实的，脉象也厚实；脉象厚实的，小肠壁也厚实；皮肤薄的，脉象也薄；脉象薄的，小肠壁也薄；皮肤松弛的，脉象也缓；脉象缓的，小肠大而长；皮肤薄而脉象微弱的，小肠小而短；所有阳经经脉大多迂曲屈折的，小肠结聚。（心与小肠互为表里，心应脉，所以小肠腑的状态也可以因脉而知晓。然而脉行走在皮肉之中，怎么知道它的厚薄呢？只要观察皮肉就可以知道了。冲，指虚。诸阳经脉，指浮浅而外显的脉。纡屈，指盘曲不舒展的意思。）脾对应肉，肌肉丰厚坚硬的，胃壁也厚实；肌肉细小的，胃壁也薄；肌肉细小且柔软的，胃壁不坚实；肌肉与身体不相称（消瘦）的，胃位置偏低；胃位置偏低的，幽门约束不利；肌肉不坚硬的，胃功能弛缓；肌肉没有细密纹理的，胃气急迫；肌肉多少且有细密纹理的，胃气结聚；胃气结聚的，贲门约束不利。（脾与胃互为表里，脾应肌肉，所以胃腑的状态也可以因肌肉而知晓。“”，肌肉聚集之处。“么”，细薄之意。“约”，不舒之意。“少里累”的含义不详，有人说揣摸其肌肉，少有结实之意。“称”，读去声。）肝对应爪甲，爪甲厚实颜色黄的，胆囊壁厚实；爪甲薄颜色红的，胆囊壁薄；爪甲坚硬颜色青的，胆囊气急；爪甲濡软颜色赤的，胆囊气缓；爪甲直挺颜色白无约束感的，胆囊气直；爪甲恶劣颜色黑多纹路的，胆囊气结聚。（肝与胆互为表里，肝应爪甲，所以胆腑的状态也可以因爪甲而知晓。结聚，指胆气不舒展的意思。）肾对应骨，纹理致密皮肤厚实的，三焦、膀胱壁厚实；纹理粗糙皮肤薄的，三焦、膀胱壁薄；腠理疏松的，三焦、膀胱气缓；皮肤紧绷而无毫毛的，三焦、膀胱气急；毫毛美观粗壮的，三焦、膀胱气直；毫毛稀疏的，三焦、膀胱气结聚。（肾与膀胱互为表里，而三焦也合于肾，所以三焦、膀胱的状态可以因腠理毫毛而知晓。）观察外在的表现，从而了解内在的五脏，就知道患的是什么病了。（外形既然明了，内脏情况可以察知，病症也就因此可知了。）身体的四肢关节，是脏腑的外在覆盖表现，并非面部的阅视对象。五脏中，肺为之盖，肩部宽大、锁骨上窝凹陷的，可以从外部观察到。（肺是五脏六腑的盖子，观察肩部宽大、锁骨上窝凹陷的人，就是它的外部征候，从而肺的大小、高低、坚脆、偏正都可以知道了。）心为之主，缺盆（锁骨上窝）是脉道所在，肩胛骨有余，用以候察心脏。（缺盆位于肩前骨之上，五脏六腑都禀受于心，所以心为主宰，而脉都向上出于缺盆，所以缺盆是脉道。骷，即髀、膝之名，即膝盖骨，“KT”，遮蔽心脏的骨头，也叫鸠尾。观察这些，心的大小、高低、坚脆、偏正就可以知道了。“骷”，读音同“枯”。）肝者主为将军之官，使之候察外部，想要知道肝脏是否坚固，要观察眼睛的大小。（肝是将军之官，眼睛是肝之外候，所以观察眼睛就可以知道肝脏的状况了。）脾者主为卫，使之迎纳粮食，观察嘴唇舌头的善恶，以此知晓吉凶。（脾主运化水谷，肌肉脏腑都依赖其滋养，所以作为卫士、作为仓廪之官，职责在于转输，所以说“使之迎纳粮食”。观察其饮食及唇舌的好坏，就可以知道脾的吉凶了。）肾者主为外，使之远听，观察耳朵的好坏，以此知晓其本性。（肾是作强之官，技巧由此而出。主于外，其窍为耳，尝试远听，观察耳朵的好坏，就可以因而知晓肾脏的象了。）六腑中，胃为海，骨骼宽大、颈部粗壮、胸廓开张，才能容纳五谷。（骸，指骸骨。广骸，指骨骼宽大。“骸”，读音同“鞋”。）鼻道长，用以候察大肠；嘴唇厚实，人中沟长，用以候察小肠；眼下果大（眼袋大），胆囊才刚强；鼻孔外露，膀胱漏泄；鼻柱中央隆起，三焦才固密。这就是用来候察六腑的方法。上下三部分均衡，脏腑就能安和良善了。（“果”、“裹”同义。目下囊，即裹。横，指刚强。在外，指掀露。约，指固密。脏居于中，形见于外，所以列举身面之外状，就可以候察内之六腑。然而无论是身还是面，又必须上中下三停相等，这样脏腑才能相安而得其善。以五脏的皮、脉、肉、爪、骨来候察六腑，道理应当互相参求。）
人有阴阳，有阴人，有阳人。天地之间，六合之内，不离于五行，人也顺应这一规律，不仅仅是一阴一阳而已。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，情态不同，筋骨气血各不相同。
少师说：太阴之人，贪婪而不仁义，表面谦下整齐，内心深沉（此言五人的性情。下齐，指谦下整齐。湛湛，水清澈的样子。也是卑下自明的意思。），喜欢索取而厌恶付出，内心平和但不发泄（心和，指阴性柔和。不发，指阴多藏匿。内、纳同义。），不顺应时势（只知有自己。），行动迟缓落后（不抢先。），这就是太阴之人。（这种深情厚貌、狡猾不显露的人，就是太阴之人。）
少阴之人，贪小利而有贼害之心（贪图小利而心怀残贼。），看到别人 loss 失，常常觉得自己得了好处（看到他人失误，为自己得意，即幸灾乐祸。），喜欢伤害别人（阴性残忍。），看到别人荣耀，反而恼怒（心中多嫉妒刻薄，忧虑别人富贵。），心地嫉妒而没有恩情（心存嫉妒，所以没有恩义。），这就是少阴之人。（阴险贪婪残暴，是小人的品格，这就是少阴之人。）
太阳之人，居处悠然自得（于于，自足的样子。），喜欢谈论大事，没有能力却空谈（喜欢夸张而无实际。），志向发于四方野地（心妄图逞强。），举动不顾是非（粗疏不精细。），做事像平常一样，自以为是，即使失败也常不后悔（做事平庸，而喜欢自用，即使到了失败的地步，而自以为是不变，所以没有后悔之心。），这就是太阳之人。（有始无终，外表强悍内心虚弱，这就是太阳之人。）
少阳之人，审慎而又自尊（谛，审而又审。小有聪明，因而自尊。 ，音是。谛，音帝。），有一点点官职，就自我抬高（器量狭隘浅薄，容易满足。），喜欢结交外人，而不依附内部（务求虚文。），这就是少阳之人。（妄自尊大，不知大体，这就是少阳之人。）
阴阳和平之人，居处安静（安静处顺，没有妄动。），没有什么可恐惧的（心中有主，才能不动。贫贱不能移，威武不能屈，这就是无惧。惧，平声。），没有什么可欣喜若狂的（利欲不能入，富贵不能淫，这就是无欣欣。），婉然顺从万物（君子待人，言语忠信，行为笃敬，即使在蛮貊之地也能通行，这就是婉然从物。婉，音苑。），或者与人不争（圣人的道，为而不争，因为不争，所以天下没有人能与他争。），随着时代变化（时移则事变，世更则俗易，只有圣人随世以为法，因时而制宜，所以能阴能阳，能弱能强，随机动静，而与变化推移。冰炭钩绳，何时能合？如果以圣人为中道，则兼覆并包，没有是非之分。），地位尊贵却谦虚（位尊而志谦。天道亏盈而益谦，地道变盈而流谦，鬼神害盈而福谦，人道恶盈而好谦。谦尊而光，卑而不可逾，君子的终结。），谈话而不治理（谭而不治，无为而治。无为而治，是治理的最高境界。致中和，天地位焉，万物育焉，说的就是阴阳和平之人吧？）
所以善用针灸的人，观察人的五种体质类型然后进行治疗，实证用泻法，虚证用补法。太阴之人，多阴而无阳，他的阴血浑浊，卫气涩滞，阴阳不和，筋缓而皮厚，如果不快速泻除，不能改变。（无阳则气少，所以血浊不清而卫气涩滞。说阴阳不和，四种体质的人无不如此，在这里首先提及，其他可以类推。气少不行，所以筋缓。阴体重浊，所以皮厚。皮厚血浊，不快速泻除，不能移易。）
少阴之人，多阴少阳，胃小大肠大，六腑不调，他的阳明脉小而太阳脉大，必须仔细调治，他的血容易脱失，气容易败坏。（胃小，所以足阳明胃脉也小。大肠大，所以手太阳小肠脉也大。这是多阴少阳的原因，因为阳明是五脏六腑的海，小肠是传送之府，胃小则贮藏少而气必微弱，小肠大则传送快而气不蓄积，阳气既少，又不蓄积，就多阴少阳了。必须审察而善加调治，然而气少不能摄血，所以多导致血易脱而气易败。）
太阳之人，多阳而少阴，必须谨慎调治，不要使阴气脱失，而泻其阳气，阳气重脱者容易发狂，阴阳都脱失的，会暴死不知人。（太阳之人，是少阴的体质。阴气既少，如果再泻之，阴气少脱，所以说“不要脱失阴气”，而只能泻其阳。然而阴不足者，阳也无根，如果泻之太过，则阳气重脱，而脱阳者狂，甚至阴阳俱脱，则暴死不知人。）
少阳之人，多阳少阴，经脉小而络脉大，血在中而气在外，实其阴而虚其阳，只泻其络脉则身体强健，但如果气脱而疾，中气不足，病就不能起。（经脉深而属阴，络脉浅而属阳，所以少阳之人多阳而络大，少阴而经小。血脉在中，气络在外，应当实其阴经而泻其阳络，则身体强健。只是少阳之人，尤其以气为主，如果泻之太过，以致气脱而疾，则中气乏而难于起矣。）
阴阳和平之人，他的阴阳之气调和，血脉通畅，不幸生病了，仔细诊察其阴阳，观察邪正，安定容貌仪态，审察有余不足，盛则泻之，虚则补之，不盛不虚，取之于经，这就是调阴阳、辨别五种体质类型的人的方法。（不盛不虚，取之于经，意思是本来没有盛虚的依据，而或有邪正的不调，只求所在的经以取其病。）五五二十五种人，而五种体质类型的人不包括在内，五种体质类型的人尤其不同于众人。
太阴之人，其状色黑不明，意念低沉，临临然长大， 然未偻，这就是太阴之人。（ ，色黑不明。念然下意，意念不扬，即下齐的意思。临临然，临下貌。 然未偻，言膝盖若屈而实非伛偻之疾。盖以太阴之人，禀质阴浊，所以其形色志意，有如此者。 ，萏、探二音，偻，音吕。）
少阴之人，其状清然窃然，固以阴贼，立而躁 ，行而似伏，这就是少阴之人。（清然，言似清。窃然，行如鼠雀。固以阴贼者，残贼之心坚不可破也。坚立而躁 者，阴 之性，时多躁暴也，出没无常，行而似伏，此则少阴人之态度。 、险同。）
太阳之人，其状轩轩储储，反身折 ，这就是太阳之人。（轩轩，高硕貌，犹俗谓轩昂也。储储，蓄积貌，盈盈自得也。反身折 ，言仰腰挺腹，其 似折也。是皆妄自尊大之状，此则太阳人之态度。储，音除。）
少阳之人，其状立则好仰，行则好摇，其两臂两肘，则常出于背，这就是少阳之人。（立则好仰，志务高也。行则好摇，性多动也，两臂两肘出于背，喜露而不喜藏也。此则少阳人之态度。）
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，这就是阴阳和平之人。（委委，雍容自得也。随随，和光同尘也。 ，尊严谨慎也。愉愉，悦乐也。HT HT ，周旋也。豆豆，磊落不乱也。若人者，人人得而敬爱之，故众人皆曰君子。君子者，其得天地之正气者也。 ，鱼容切。愉，音余。HT ，音旋。）
五五二十五人的政令，而阴阳之人不包括在内，其情态又不合于众人的有五类。二十五人的形体，是血气所生，分别以候察，从外以知内。（五行之中，又各有五，如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。然此言五形之详，非止五态而已，故曰“阴阳之人不与焉”，“又不合于众者五也”。别而以候，别其外而知其内也。与，去声。别，入声。）
先确立五形，金、木、水、火、土，辨别其五色，区分其五形之人，而二十五人就具备了。木形之人，比于上角，似于苍帝（比，属也。角为木音，苍为木色。木形之人，言禀木气之全者也。音比上角，而象类东方之苍帝。），他为人苍色小头（象木之巅也。），长面（木形长也。），大肩背（木身大也。），直身（木体直也。），小手足（木枝细也，比以体象而言。），好有才（随斫成材，木之用也。），劳心（发生无穷，木之化也。），少力（木性柔也。），多忧，劳于事（木不能静也。），能春夏不能秋冬（木得阳而生长，得阴而凋落，此以性而言也。），感而病生，足厥阴佗佗然。（足厥阴，肝木之经也。肝主筋，为罢极之木，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，而腑为腑之主耳，故首云上）
(When the hypochondrium is slanted and sparse, it indicates that the costal cartilages are oblique and not dense.) A bluish complexion with fine texture suggests a small Liver (Gan); a coarse texture suggests a large Liver; a broad chest with a convex back suggests a high-positioned Liver; converging ribs resembling a rabbit suggest a low-positioned Liver; well-proportioned chest and hypochondrium suggest a firm Liver; weak costal cartilages suggest a fragile Liver; harmonious relationship between chest and abdomen suggests an upright Liver; unilateral elevation of costal cartilages suggests a tilted Liver. (The narrow part of the tibia near the foot is called "Qiao". Upon detailed examination, methods such as "Fan" and "Tu" to observe the Liver seem to refer to the bones under the hypochondrium. "Fan" means the costal bones are high and spread out. "Tu" means the costal bones are low and closed like a rabbit. "Qiao" sounds like "Qiao".)
A yellowish complexion with fine texture suggests a small Spleen (Pi); a coarse texture suggests a large Spleen; everted lips suggest a high-positioned Spleen; drooping and spreading lips suggest a low-positioned Spleen; firm lips suggest a firm Spleen; large but non-firm lips suggest a fragile Spleen; well-proportioned upper and lower lips suggest an upright Spleen; unilateral elevation of lips suggests a tilted Spleen. (Spleen Qi connects to the mouth, and its flourishing manifests in the lips; thus, the condition of the Spleen can be known by observing the lips.)
A blackish complexion with fine texture suggests a small Kidney (Shen); a coarse texture suggests a large Kidney; high-set ears suggest a high-positioned Kidney; sunken areas behind the ears suggest a low-positioned Kidney; firm ears suggest a firm Kidney; thin and non-firm ears suggest a fragile Kidney; well-formed ears positioned forward at the jaw joint suggest an upright Kidney; high-set ears suggest a tilted Kidney. (Kidney Qi connects to the ears; thus, the condition of the Kidneys can be known by observing the ears.) These variations, if maintained in balance, ensure health; if diminished, they lead to disease. (If one can maintain balance according to these deviations, peace is achieved; slight diminution leads to illness.) The Zang and Fu organs are the abodes of pathogenic factors. If all five Zang organs are small, there is little disease but mental distress; if all are large, affairs are handled slowly, and worry cannot trouble them; if all are high, one prefers arrogant actions; if all are low, one prefers to submit to others; if all are firm, one rarely gets sick; if all are fragile, one is constantly ill; if all are upright, one is harmonious and wins people's hearts; if all are tilted, one harbors evil thoughts and is prone to theft. (The Zang and Fu organs store spirit and grain; disharmony allows pathogens to reside, hence they are called the abodes of pathogens.)
The Lung (Fei) corresponds to the Large Intestine (Dachang), which responds to the skin; the Heart (Xin) corresponds to the Small Intestine (Xiaochang), which responds to the vessels; the Liver corresponds to the Gallbladder (Dan), which responds to the sinews; the Spleen corresponds to the Stomach (Wei), which responds to the flesh; the Kidney corresponds to the Sanjiao (Triple Burner) and Bladder (Pangguang), which respond to the interstices and body hair. (The Lung naturally corresponds to the skin, and the Large Intestine also responds; similarly for the Heart and vessels, Gallbladder and sinews, etc., indicating that interior-exterior pairs share similar Qi. Although the Kidney naturally corresponds to bone, here the Sanjiao and Bladder correspond to interstices and hair because the Sanjiao emits Qi to warm muscles and fill the skin/hair.) Lung corresponds to skin: thick skin indicates a thick-walled Large Intestine; thin skin indicates a thin-walled Large Intestine; loose skin with a large abdomen indicates a large and long Large Intestine; tight skin indicates a tense and short Large Intestine; smooth skin indicates a straight Large Intestine; skin and flesh tightly adhered indicate a knotted Large Intestine. (This describes the correspondence of the Fu organs. Since Lung and Large Intestine are exterior-interior pairs, and Lung corresponds to skin, the state of the Large Intestine can be inferred from the skin. "Not separating" implies firmness.) Heart corresponds to vessels: thick skin indicates thick vessels; thick vessels indicate a thick-walled Small Intestine; thin skin indicates thin vessels; thin vessels indicate a thin-walled Small Intestine; loose skin indicates slow vessels; slow vessels indicate a large and long Small Intestine; thin skin with weak pulses indicate a small and short Small Intestine; numerous Yang meridians with many twists and turns indicate a knotted Small Intestine. (Heart and Small Intestine are exterior-interior pairs. Vessels run within skin and flesh; their thickness is judged by observing the skin/flesh. "Chong" means empty. "Yang meridians" refer to superficial, visible vessels. "Yuqu" means coiled and unrelaxed.) Spleen corresponds to flesh: firm and abundant flesh indicates a thick-walled Stomach; thin flesh indicates a thin-walled Stomach; small and soft flesh indicates a non-firm Stomach; flesh disproportionate to the body (emaciated) indicates a low-positioned Stomach; a low Stomach leads to poor pyloric function; non-firm flesh indicates a relaxed Stomach; flesh without fine texture indicates a tense Stomach; flesh with some fine texture indicates a knotted Stomach; a knotted Stomach leads to poor cardiac orifice function. (Spleen and Stomach are exterior-interior pairs. "Rouju" refers to muscle accumulation. "Me" means thin. "Yue" means unrelaxed. "Shao li lei" is unclear, possibly meaning slight firmness upon palpation. "Cheng" is pronounced with a falling tone.) Liver corresponds to nails: thick, yellow nails indicate a thick-walled Gallbladder; thin, red nails indicate a thin-walled Gallbladder; hard, green nails indicate a tense Gallbladder; soft, red nails indicate a relaxed Gallbladder; straight, white nails without constriction indicate a straight Gallbladder; ugly, black, wrinkled nails indicate a knotted Gallbladder. (Liver and Gallbladder are exterior-interior pairs. "Jie" means constrained Gallbladder Qi.) Kidney corresponds to bone: dense skin with thick texture indicates thick Sanjiao/Bladder walls; coarse skin with thin texture indicates thin Sanjiao/Bladder walls; loose interstices indicate relaxed Sanjiao/Bladder Qi; tight skin without hair indicates tense Sanjiao/Bladder Qi; beautiful, coarse hair indicates straight Sanjiao/Bladder Qi; sparse hair indicates knotted Sanjiao/Bladder Qi. (Kidney and Bladder are exterior-interior pairs; Sanjiao also connects to the Kidney, so their states are known via interstices and hair.) Observing external signs reveals internal pathology. (External form clarifies internal organs, revealing disease.) Limbs and joints are covers for Zang/Fu, not facial features. The Lung is the cover of the five Zang; broad shoulders and sunken clavicular fossae reveal its state. (Observing broad shoulders and sunken fossae reveals Lung size, position, firmness, and alignment.) The Heart is the master; the clavicular fossa is the pathway; shoulder blade prominence observes the Heart. (Clavicular fossa is above the anterior shoulder bone; all Zang/Fu obey the Heart, making it master; vessels emerge here. "Ku" refers to thigh/knee bones; "KT" refers to the xiphoid process/jiuwei. Observing these reveals Heart condition. "Ku" sounds like "Ku".) The Liver is the general, observing externally; eye size reveals its firmness. (Liver is the organ of the general; eyes are its external sign.) The Spleen is the guard, receiving grain; lip/tongue condition reveals fortune/misfortune. (Spleen transforms grain; nourishes muscles/organs; acts as granary. Observing diet and lips/tongue reveals Spleen status.) The Kidney governs externals, enabling distant hearing; ear condition reveals its nature. (Kidney is the organ of strength/skill; orifice is the ear; observing hearing reveals Kidney state.) Among the six Fu organs, the Stomach is the sea; broad skeleton, thick neck, open chest allow grain storage. ("Hai" means skeleton. Broad skeleton means large bones. "Hai" sounds like "Xie".) Long nasal cavity observes Large Intestine; thick lips and long philtrum observe Small Intestine; large infraorbital area indicates strong Gallbladder; exposed nostrils indicate Bladder leakage; central nasal bridge prominence indicates firm Sanjiao. This observes the six Fu organs. Balanced upper/middle/lower thirds ensure Zang harmony. ("Guo" equals "Guo" (bag). "Heng" means strong. "Zai wai" means exposed. "Yue" means firm. Internal organs manifest externally; observing body/face reveals Fu organs. Balance of three sections ensures harmony. Observing Fu via Zang's skin/vessel/flesh/nail/bone requires mutual reference.)
Humans have Yin and Yang, including Yin persons and Yang persons. Within heaven and earth, the six directions, everything follows the Five Elements; humans correspond, not merely Yin-Yang. There are Taiyin persons, Shaoyin persons, Taiyang persons, Shaoyang persons, and Yin-Yang Peaceful persons. These five types differ in demeanor and Jing-Qi-Blood-Xue.
Shaoshi said: Taiyin persons are greedy and unkind, appearing humble and tidy but deep inside (This describes their temperament. "Xiaqi" is humble and tidy. "Zhanzhan" is clear water, implying humble self-awareness.), preferring to take and disliking to give, internally peaceful but suppressed (He xin means gentle Yin nature; bu fa means Yin hides much. Nei/Na are synonymous.), ignoring current trends (Self-centered.), acting only after others (Not initiating.). This is the Taiyin person. (Deeply affectionate yet cunning, hiding malice.)
Shaoyin persons are greedily petty and malicious (Greedy for small gains, heart of cruelty.), rejoicing in others' misfortunes (Seeing loss as gain, schadenfreude.), liking to harm others (Cruel Yin nature.), angry at others' success (Jealous, fearing others' wealth.), resentful and ungrateful (Jealous heart, no kindness.). This is the Shaoyin person. (Insidious, greedy, cruel, a villain's character.)
Taiyang persons are self-satisfied (Yuyu, content.), discussing grand matters despite incompetence (Boastful, lacking substance.), ambitious everywhere (Wishing to dominate.), disregarding right/wrong in actions (Careless, imprecise.), acting routinely, self-opinionated, never regretting failure (Mediocre actions, stubbornness, no remorse even in defeat.). This is the Taiyang person. (Beginning without end, tiger skin sheep wool.)
Shaoyang persons are cautious yet self-important (Di, careful yet proud due to minor intelligence. , sound 'shi'. Di, sound 'di'.), elevating themselves upon minor official positions (Narrow-minded, easily satisfied.), preferring external alliances over internal attachment (Seeking superficiality.). This is the Shaoyang person. (Arrogant, lacking big-picture view.)
Yin-Yang Peaceful persons are quiet and calm (Peaceful compliance, no reckless action.), without fear (Having inner mastery, unmoved by poverty/power. Fear, flat tone.), without excessive joy (Unmoved by profit/wealth. No ecstasy.), gently accommodating things (Benevolent interaction, loyal words, respectful actions, accepted everywhere. Wan, sound 'yuan'.), or non-contentious (Doing without competing, thus none can compete.), adapting to times (Changing with eras, flexible, balancing Yin/Yang, weak/strong, moving with change. Ice/fire/cord/straightedge rarely combine; Sage mediates, encompassing all, transcending right/wrong.), humble despite status (High status, humble mind. Heaven benefits humility, Earth flows to humility, Spirits bless humility, Humans dislike arrogance. Humility shines, lowliness is unsurpassable, the gentleman's end.), speaking without ruling (Tan er bu zhi, Wu-wei governance. Ultimate governance. Achieving harmony, heaven/earth settle, ten thousand things grow. This describes the Yin-Yang Peaceful person.)
Thus, skilled acupuncturists treat based on these five constitutions: excess is drained, deficiency is tonified. Taiyin persons have much Yin, little Yang; turbid Yin blood, stagnant Wei Qi, Yin-Yang disharmony, relaxed sinews, thick skin. Without rapid draining, change is impossible. (Lack of Yang means less Qi, leading to turbid blood/stagnant Wei Qi. Yin is heavy/turbid, hence thick skin. Rapid draining is needed.) Shaoyin persons have much Yin, little Yang; small Stomach, large Large Intestine, disharmonious Fu organs, small Yangming pulse, large Taiyang pulse. Must carefully regulate. Blood easily escapes, Qi easily fails. (Small Stomach -> small Yangming pulse. Large Large Intestine -> large Taiyang pulse. Yang is scarce/unstored, hence much Yin/little Yang. Qi fails to control blood, leading to escape/failure.) Taiyang persons have much Yang, little Yin. Carefully regulate; do not deplete Yin, drain Yang. Excessive Yang depletion causes madness; simultaneous Yin/Yang depletion causes sudden death. (Taiyang constitution is relatively Yin-deficient. Draining further depletes Yin. Yang needs Yin root; excessive draining causes Yang collapse/madness or total collapse/death.) Shaoyang persons have much Yang, little Yin; small meridians, large collaterals, blood inside, Qi outside. Solidify Yin, empty Yang. Draining only collaterals strengthens, but excessive draining causes Qi collapse/disease. (Meridians deep/Yin, collaterals shallow/Yang. Shaoyang has more Yang/large collaterals. Blood inside, Qi outside. Should solidify Yin meridians, drain Yang collaterals. But Shaoyang relies on Qi; excessive draining causes Qi collapse/incurability.) Yin-Yang Peaceful persons have harmonious Qi, smooth vessels. If ill, diagnose Yin/Yang, pathogen/righteousness, stabilize demeanor, assess excess/deficiency. Excess drains, deficiency tonifies, neither excess nor deficiency treats the meridian directly. This regulates Yin/Yang and distinguishes the five constitutions. (Neither excess nor deficiency: treat the affected meridian directly. 25 types exist, excluding the 5 constitutions, which are unique.)
Taiyin persons appear dark, gloomy, tall/slender, knees slightly bent but not hunched. (Dark complexion, low spirits, imposing stature, pseudo-hunchback. Due to Yin-turbid constitution.) Shaoyin persons appear clean yet secretive, inherently malicious, standing restless, walking crouched. (Seemingly clean, sneaky like rodents, fixed malicious intent, restless standing, crouching walk.) Taiyang persons appear lofty and self-satisfied, arching back, bending waist. (Lofty, self-satisfied, arching back/belly, pseudo-bent waist. Arrogant demeanor.) Shaoyang persons stand looking up, walk swaying, arms/elbows often behind back. (Looking up = high ambition; swaying = active nature; arms behind back = showing off.) Yin-Yang Peaceful persons appear dignified, compliant, respectful, joyful, sociable, upright. Everyone calls them Junzi (Gentlemen). They possess pure Qi of heaven/earth. (Dignified, harmonious, respectful, joyful, social, upright. Respected by all. Junzi embodies pure Qi.)
The 25 types exclude the Yin-Yang persons, whose forms differ from the masses. 25 types arise from Jing-Qi, observed externally to know internally. (Five Elements each have five subtypes (left/right/up/down), totaling 25. This details forms, beyond just temperaments. "Excluding Yin-Yang persons" means focusing on specific forms. "Different from masses" highlights uniqueness. Observe exterior to know interior.) Establish Five Forms: Metal, Wood, Water, Fire, Earth. Distinguish five colors, differentiate five form-types, completing the 25. Wood-type persons correspond to Upper Jiao, resemble Cang Di (Eastern Emperor). (Corresponds to Wood note/color. Possesses full Wood Qi. Sound matches Upper Jiao, image matches Eastern Cang Di.) They have blueish complexion, small head (Wood tip), long face (Wood elongation), broad shoulders/back (Wood bulk), straight body (Wood uprightness), small hands/feet (Wood branches fine), talented (Wood shaped for use), mental labor (Wood generates endlessly), weak physical strength (Wood flexibility), prone to worry, busy work (Wood lacks stillness), adaptable to Spring/Summer but not Autumn/Winter (Wood grows in Yang, withers in Yin), illness arises from stimulation. Foot Jueyin (Liver Meridian) appears Tuo Tuo Ran. (Foot Jueyin is Liver Wood meridian. Liver governs sinews, the wood of exhaustion. Tuo Tuo Ran means sinew flexibility/heaviness. Liver is Zang, Gallbladder is Fu; Zang-Fu pair, Fu is master of Fu, hence mentioned first.)