角厥阴者，总言木形之全也；后云大角、左角、 角、判角少阳者，分言木形之详也。兹于上角而分左右，
左右而又分上下，正以明阴阳之中复有阴阳也。佗，音驼。）大角之人，比于左足少阳，少阳之上遗遗然。
（禀五形之偏者各四，曰左之上下，右之上下，而此言木形之左上者，是谓
大角之人也。其形之见于外者，属于左足少阳之经，如下文所谓足少阳之上，气血盛则通髯美长，以及血气
多少等辨，正合此大角之人也。遗遗，柔退貌。凡五人者，其态不同，是统言大体而分其阴阳五态也。此以木、
火、土、金、水五形之人，而复各分其左右上下，是于各形之中而又悉其太、少之义耳。总皆发明禀赋之异，
而示人以变化之不同也。大、太同。）左角之人，比于右足少阳，少阳之上随随然。（左角，一曰少角。
随随，从顺貌。下文云“足少阳之下，血气盛则胫毛美长”者，正合此少角之人，而此言其右之下也。） 角
之人，比于右足少阳，少阳之上推推然。（一曰右角，角形而并于右足少阳之上者，是谓右角之人。此即
言其右之上也。推推，前进貌。 ，音代，又音第。）判角之人，比于左足少阳，少阳之下栝栝然。（判，
半也。应在大角之下者，是谓判角之人，而属于左足少阳之下，即言其左之下也。栝栝，方正貌。
凡此遗遗、随随、推推、栝栝者，皆所以表木形之象。）火形之人，比于上征，似于赤帝，（征为火音。
火形之人，总言火气之全者也。音属上征，而象类南方之赤帝。）其为人赤色，（火之色也。）广KT ，（KT ，
音引，当脊肉也。）锐面小头，（火上尖也。）好肩背髀腹，（火势炎上而盛于中也。）小手足，（火势之旁
者小也。）行安地，（火体下重也。）疾心，（火性速也。）行摇，（火象动也。）肩背肉满，（即广KT 、好
肩背之意。）有气，（人属阳而多气也。）轻财，（火性多散也。）少信，（火性易变也。）多虑，
见事明，（火明而善烛也。）好颜，（火色光明也。）急心，（火性急也。）不寿，暴死，（急速之性，不耐
久也。）能春夏不能秋冬，（阳王春夏而畏水也。）秋冬感而病生，手少阴核核然，（手少阴，心火经也。火不
耐于秋冬，故秋冬生病。核核然，火不得散而结聚为形也。此言手少阴，下言手太阳者，以少阴、太阳为表
里，而皆属于火也。）质征之人，比于左手太阳，太阳之上肌肌然。（一曰质之人，一曰大征，以征形而
应于左之上，是谓大征之人，而属于左手太阳之上也。肌肌，肤浅貌。）
少征之人，比于右手太阳，太阳之下 然。（应右征之下者，是谓少征之人，而属于右手太阳之下也。
，不反貌，又多疑也。 ，音叨。）右征之人，比于右手太阳，太阳之上鲛鲛然。（一曰熊熊
然，以征形而属于右手太阳之上，是谓右征之人。鲛鲛，踊跃貌。鲛，音交。）质判之人，比于左手太阳，
太阳之下支支颐颐然。（一曰“质征”，此居“质征”之下，故曰“质判”，而属于左手太阳之下。判，亦半
之义也。支支，枝离貌。颐颐，自得貌。凡此几几之类者，皆所以表火形之象。）土形之人，比于上宫，似
于中央黄帝，（宫为土音。土形之人，总言土气之全者也。音属上宫，而象类中央之黄帝。）其为人黄色，
土色黄也。圆面，（土形圆也。）大头，（土形广而平也。）美肩背，（土体浓也。）大腹，（土广载也。）
美股胫，（土主四肢也。）小手足，（盛在中也。）多肉，（土之合也。）上下相称，（土丰盛也。）行安地，
（土安重也。）举足浮，（大气举之也。）安心，（土性静也。）好利人，（土成物也。）不喜权
势，（土自重也。）善附人也，（藏垢纳污也。）能秋冬不能春夏，（畏风湿也。）春夏感而病生，
足太阴敦敦然。（足太阴，脾土经也。敦敦，重实貌。此言太阴，下言足阳明者，以太阴、阳明为表里，
而皆属于土也。）大宫之人，比于左足阳明，阳明之上婉婉然。（以宫形而应于左之上，故属于左足阳明之上
也。婉婉，多顺貌。）加宫之人，比于左足阳明，阳明之下坎坎然。（一曰众之人应在大宫之下者，是谓“加
宫之人”，而属于左足阳明之下也。坎坎，深固貌。）少宫之人，比于右足阳明，阳明之上枢枢然。（应在大
宫之右，故曰“少宫之人”，而属于右足阳明之上也。枢枢，圆转貌。）右宫之人，比于右足阳明，阳
明之下兀兀然。（兀兀，独立不动貌。凡此婉婉之类者，皆所以表土形之象也。）金形之人，比于上商，
似于白帝，（商为金音。金形之人，总言金气之全者也。音属上商，而象类西方之白帝。）其为人方面，
（金形方也。）白色，（金色白也。）小头小肩背，小腹小手足，（金形坚
小也。）如骨发踵外，（足跟外坚，如有骨发踵外者。）骨轻，（金体皆重而金无骨，故骨不能独重也。）
身清廉，（金性洁也。）急心，（金性刚也。）静悍，（金性静，动则悍。）善为吏，（肃而威也。）能秋冬
不能春夏，（金喜寒而畏火也。）春夏感而病生，手太阴敦敦然。（手太阴，肺金经也。敦敦，坚实貌。手、
足太阴皆曰“敦敦”，而义稍不同，金坚土重也。此言手太阴，下言手阳明者，以太阴、阳明为表里，而皆
属于金耳。） 商之人，比于左手阳明，阳明之上廉廉然。（ ，亦大也。左右之上，俱可言 ，故上云 角
者，比于右足少阳之上，此 商者，比于左手阳明之上也。廉廉，棱角貌。）右商之人，比于右手阳明，阳明
之下脱脱然。（脱脱，潇洒貌。）大商之人，比于左手阳明，阳明之上监监然。（监监，多察貌。）少商之人，
比于右手阳明，阳明之下严严然。（应在右之下者，是谓少商之人，而属于右手阳明之下也。
严严，庄重貌，凡此廉廉之类者，皆所以表金形之象也。）水形之人，比于上羽，似于黑帝，（羽为水音。
水形之人，总言水气之全者也。音属上羽，而象类北方之黑帝。）其为人黑色，（水色黑也。）面不平，（水有
波也。）大头，（水面广也。）廉颐，（高流急也。）小肩，（支流细也。）大腹，（容物如海也。）动手足，
发行摇身，（水流动也。）下尻长，（水流长也。）背延延然，（亦长意也。）不敬畏，（任性趋下，不向上也。
）善欺 人，（水无实也。）戮死，（水无恒情，故多厄也。）能秋冬不能春夏，（水王秋冬，衰于春夏也。）
春夏感而病生，足少阴汗汗然。（足少阴，肾水经也。汗汗，濡润貌。此言足少阴，下言足太阳者，以少阴、
太阳为表里，而皆属于水也。）大羽之人，比于右足太阳，太阳之上颊颊然。（以水形而应于右之上者，是
谓大羽之人，而属于右足太阳之上也。颊颊，得色貌。）少羽之人，比于左足太阳，太阳之下纡纡然。应在左
之下者，是谓少羽之人，而属于左足太阳之下也。纡纡，曲折貌。）众之为人，比于右足太阳，太阳之下
洁洁然。（众，常也。
一曰加之人，应在右之下者，曰众之为人，而属于右足太阳之下也。洁洁，清静貌。诸形皆言太、少，而此
独曰众，意者水形多变，而此独洁洁，故可同于众也。）桎之为人，比于左足太阳，太阳之上安安
然。（桎、窒同，局窒不通之义。居左之上者曰“桎之为人”，而属于左足太阳之上也。安安，定静貌。诸
不言桎而此独言者，盖以水性虽流，而为器所局，则安然不动，故云桎也。凡此颊颊之类者，皆所以表水形
之象也。）是故五形之人，二十五变者，众之所以相欺者是也。（形分为五，而又分为二十五，禀赋既偏，则
不免强弱胜负之相欺，故惟不偏不易，而钟天地之正气者，斯为阴阳和平之人，是以有圣跖贤愚之别也。）
形胜色，色胜形者，至其胜时年，加感则病行、失则忧矣。（形色当相合，否则为病矣。得其形者，所谓
二十五形也。形胜色者，如以木形人而色见黄也。色胜形者，如以木形人而色见白也。胜时年者，如木
王土衰，而又逢丁壬之木运，或东方之干支，或厥阴气候之类，值其王气相加而感之，则病矣。既病而再有
疏失，乃可忧也。）形色相得者，富贵大乐。（气质调和也。）形色相胜之时年则年忌，下上之人，大
忌常加七岁。（年忌者，忌有常数，所以示人之避患也。下上之人，如上文五形，或上或下之人，其年忌
常以七岁为始。）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。（此言年忌始于七岁，以至六十一岁，皆递加九年者，盖以七为阳之少，九为阳之老，
阳数极于九，而极必变，故自七岁以后，凡遇九年皆为年忌。）感则病行，失则忧矣。当此之时，无为奸
事，是谓年忌。至于脉之上下，血气之候，则足阳明之上，血气盛则髯美长，血少气多则髯短，气少血多则
髯少，血气皆少则无髯，两吻多画。（此言手、足三阳之外候也。足阳明胃经之脉行于上体者，循鼻外，
挟目环唇，故此经气血之盛衰皆形见于口旁之髯也。吻，口角也。画，纹也。阳明血气不充，两吻故多纹
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，足指少肉，足善寒，（足阳明之脉行
于下体者，由归来至气街。阴阳总宗筋之会，会于气街，而阳明为之长，故形见于下毛，而或有至胸至脐也。
行则善高举足者，因其血多，盖四肢皆禀气于胃，足受血而能步也。足指少肉，足善寒者，因其气少，盖四
肢者诸阳之本，阳气不足，则指少肉而善寒也。）血少气多则肉而善瘃，（瘃，寒肿也。血少气多，则浮见
于外，故下体肉分多为肿也。瘃，音竹。）血气皆少则无毛，有则稀、枯、悴，善痿、厥、足痹。（悴，憔悴
也。足阳明为五脏六腑之海，主润宗筋，束骨而利机关也。今气血俱少于下，故为痿、厥、足痹等病。）
足少阳之上，气血盛则通髯美长，血多气少则通髯美短，血少气多则少须，血气皆少则无须，（足少阳
胆经之脉行于上体者，抵于 ，下颊车，故其气血之盛衰，必形见于须髯也。在颐曰须，在颊曰髯。）
感于寒湿，则善痹、骨痛、爪枯也。（此皆筋骨之病，以少阳、厥阴为表里，而肝主筋也。）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。（足少阳之脉行于下体者，出膝外廉，下外辅骨外踝之前，故其形见者，皆在足
之外侧。踝，胡寡切。 ，音杭。）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。（足太阳膀胱之脉行于上体者，起于目内 ，其筋之支者，下颜，
结于鼻，故其气血之盛衰，皆形见于眉面之间也。）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。（足太阳经之行于下体者，从后廉下合 中，贯 内，出外踝
之后，结于踵，故其形见为病，皆在足之跟踵也。）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。（手阳明大肠之脉行于上体者，挟口，交人中，
上挟鼻孔，故其气血之盛衰，必形见于髭也。在口上曰髭，在口下曰须。）手阳明之下，血气盛则腋下毛
美，手鱼肉以温，气血皆少则手瘦以寒。（手阳明之行于下体者，上 外前廉，下近于腋，且阳明、太
阴为表里，而太阴之脉出腋下，故腋下毛美。手鱼肉者，大指本节后浓肉也。本经之脉，起次指，出合谷，故
形见于此。）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。（手少阳三焦之脉
行于上体者，出耳前后，至目锐 ，故其血气之盛衰，皆见于眉耳之间。）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。（手少阳之脉行于下体者。起名指端，循手腕，
出臂外，上肘，故其形见若此。）手太阳之上，血气盛则有多须，面多肉以平，血气皆少则面瘦恶色。（
手太阳小肠之脉行于上体者，循颊上 ，斜络于颧，故其血气之盛衰，皆形见于须面之间也。）手太阳
之下，血气盛则掌肉充满，血气皆少则掌瘦以寒。（手太阳之脉行于下体者，循手外侧，上腕，故其形见者
如此。首言五形者，以脏为主而言其禀；此言六阳者，以腑为表而言其形。禀质相合，象变斯具
矣。此所以有左右上下之分也。）刺之有约。美眉者，足太阳之脉气血多，恶眉者气血少，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。
（此言足太阳一经之盛衰，而他经之有余不足，亦由是也。审察既明，而后调之，则不失其逆顺矣。）刺
角厥阴者，总言木形之全也；后云大角、左角、右角、判角少阳者，分言木形之详也。兹于上角而分左右，左右而又分上下，正以明阴阳之中复有阴阳也。（佗，音驼。）大角之人，比于左足少阳（足少阳胆经），少阳之上遗遗然。（禀受五行中偏颇之气者各有四种，即左之上下、右之上下，此处所言木形之左上者，称为大角之人。其外在表现，归属于左足少阳经，如下文所述“足少阳之上，气血旺盛则胡须美长”，以及血气多少的辨别，正符合此大角之人的特征。遗遗，形容柔和退让的样子。凡是这五种人，姿态不同，这是总体论述大体并区分其阴阳五态。这里将木、火、土、金、水五种形态的人，又各自分为左右上下，这是在每种形态中进一步阐明太、少的含义罢了。总之都是阐明天赋禀性的差异，并向人们展示变化的不同。大、太同义。）左角之人，比于右足少阳，少阳之上随随然。（左角，又称少角。随随，形容顺从的样子。下文说“足少阳之下，血气旺盛则小腿毛发美长”的，正符合此少角之人，而此处说的是其右下方。）右角之人，比于右足少阳，少阳之上推推然。（又称右角，呈角形并归属于右足少阳之上的，称为右角之人。此处即指其右上方。推推，形容前进的样子。代，音代，又音第。）判角之人，比于左足少阳，少阳之下栝栝然。（判，即半。应在大角之下的，称为判角之人，归属于左足少阳之下，即指其左下方。栝栝，形容方正的样子。凡此遗遗、随随、推推、栝栝等，都是用来表征木形的意象。）
火形之人，比于上征（徵，火之音律），似于赤帝（南方之神）。（徵为火之音。火形之人，是总述火气的完整状态。音律属上徵，形象类同南方的赤帝。）其为人赤色，（火的颜色。）广引（KT，音引，当指脊背肌肉），锐面小头，（火性上尖。）好肩背髀腹，（火势炎上且盛于中部。）小手足，（火势旁侧较小。）行安地，（火体下重。）疾心，（火性迅速。）行摇，（火象动荡。）肩背肉满，（即广引、喜好肩背的意思。）有气，（人属阳故多气。）轻财，（火性多散失。）少信，（火性易变。）多虑，见事明，（火光明亮善于照耀。）好颜，（火色光明。）急心，（火性急躁。）不寿，暴死，（急速之性，不耐久长。）能春夏不能秋冬，（阳气旺于春夏而畏水。）秋冬感邪而病生，手少阴（心经）核核然。（手少阴，心火经。火不耐受秋冬，故秋冬生病。核核然，火气不得发散而结聚成形。此处言手少阴，下文言手太阳，是因为少阴与太阳互为表里，且皆属于火。）质征之人，比于左手太阳（手太阳小肠经），太阳之上肌肌然。（又称质之人，又称大徵，以徵形应于左上方，称为大徵之人，归属于左手太阳之上。肌肌，肤浅的样子。）
少征之人，比于右手太阳，太阳之下 然。（应右徵下方的，称为少徵之人，归属于右手太阳之下。 ，不反顾的样子，又多疑。 ，音叨。）右征之人，比于右手太阳，太阳之上鲛鲛然。（又称熊熊然，以徵形归属于右手太阳之上，称为右徵之人。鲛鲛，踊跃的样子。鲛，音交。）质判之人，比于左手太阳，太阳之下支支颐颐然。（又称“质徵”，此居“质徵”之下，故曰“质判”，归属于左手太阳之下。判，也是半的意思。支支，枝离的样子。颐颐，自得的样子。凡此几几之类，都是用来表征火形的意象。）
土形之人，比于上宫（土之音律），似于中央黄帝。（宫为土之音。土形之人，是总述土气的完整状态。音律属上宫，形象类同中央的黄帝。）其为人黄色，（土色黄也。）圆面，（土形圆。）大头，（土形广而平。）美肩背，（土体浓厚。）大腹，（土广载万物。）美股胫，（土主四肢。）小手足，（盛在中部。）多肉，（土之合聚。）上下相称，（土丰盛。）行安地，（土安重。）举足浮，（大气举之。）安心，（土性静。）好利人，（土成物。）不喜权势，（土自重。）善附人也，（藏垢纳污。）能秋冬不能春夏，（畏风湿。）春夏感邪而病生，足太阴（脾经）敦敦然。（足太阴，脾土经。敦敦，重实的样子。此处言太阴，下文言足阳明，是因为太阴与阳明互为表里，且皆属于土。）大宫之人，比于左足阳明（足阳明胃经），阳明之上婉婉然。（以宫形应于左上方，故归属于左足阳明之上。婉婉，多顺从的样子。）加宫之人，比于左足阳明，阳明之下坎坎然。（又称众之人，应在大宫下方的，称为“加宫之人”，归属于左足阳明之下。坎坎，深固的样子。）少宫之人，比于右足阳明，阳明之上枢枢然。（应在大宫之右，故曰“少宫之人”，归属于右足阳明之上。枢枢，圆转的样子。）右宫之人，比于右足阳明，阳明之下兀兀然。（兀兀，独立不动的样子。凡此婉婉之类，都是用来表征土形的意象。）
金形之人，比于上商（金之音律），似于白帝（西方之神）。（商为金之音。金形之人，是总述金气的完整状态。音律属上商，形象类同西方的白帝。）其为人方面，（金形方。）白色，（金色白。）小头小肩背，小腹小手足，（金形坚小。）如骨发踵外，（足跟外坚，如有骨发于踵外者。）骨轻，（金体皆重而金无骨，故骨不能独重也。）身清廉，（金性洁。）急心，（金性刚。）静悍，（金性静，动则悍。）善为吏，（肃而威也。）能秋冬不能春夏，（金喜寒而畏火。）春夏感邪而病生，手太阴（肺经）敦敦然。（手太阴，肺金经。敦敦，坚实的样子。手、足太阴皆曰“敦敦”，但意义稍不同，金坚土重。此处言手太阴，下文言手阳明，是因为太阴与阳明互为表里，且皆属于金。） 商之人，比于左手阳明（手阳明大肠经），阳明之上廉廉然。（ ，亦大也。左右之上，俱可言 ，故上文 角者，比于右足少阳之上，此 商者，比于左手阳明之上。廉廉，棱角的样子。）右商之人，比于右手阳明，阳明之下脱脱然。（脱脱，潇洒的样子。）大商之人，比于左手阳明，阳明之上监监然。（监监，多观察的样子。）少商之人，比于右手阳明，阳明之下严严然。（应在右下方的，称为少商之人，归属于右手阳明之下。严严，庄重的样子。凡此廉廉之类，都是用来表征金形的意象。）
水形之人，比于上羽（水之音律），似于黑帝（北方之神）。（羽为水之音。水形之人，是总述水气的完整状态。音律属上羽，形象类同北方的黑帝。）其为人黑色，（水色黑。）面不平，（水有波。）大头，（水面广。）廉颐，（高流急。）小肩，（支流细。）大腹，（容物如海。）动手足，发行摇身，（水流动。）下尻长，（水流长。）背延延然，（也是长的意思。）不敬畏，（任性趋下，不向上。）善欺 人，（水无实。）戮死，（水无恒情，故多厄运。）能秋冬不能春夏，（水旺于秋冬，衰于春夏。）春夏感邪而病生，足少阴（肾经）汗汗然。（足少阴，肾水经。汗汗，濡润的样子。此处言足少阴，下文言足太阳，是因为少阴与太阳互为表里，且皆属于水。）大羽之人，比于右足太阳（足太阳膀胱经），太阳之上颊颊然。（以水形应于右上方，称为大羽之人，归属于右足太阳之上。颊颊，得色的样子。）少羽之人，比于左足太阳，太阳之下纡纡然。（应在左下方的，称为少羽之人，归属于左足太阳之下。纡纡，曲折的样子。）众之为人，比于右足太阳，太阳之下洁洁然。（众，常也。又称加之人，应在右下方的，曰众之为人，归属于右足太阳之下。洁洁，清静的样子。诸形皆言太、少，而此处独曰众，意者水形多变，而此处独洁洁，故可同于众。）桎之为人，比于左足太阳，太阳之上安安然。（桎、窒同，局窒不通之义。居左上方的曰“桎之为人”，归属于左足太阳之上。安安，定静的样子。诸形不言桎而此处独言者，盖以水性虽流，而为器所局限，则安然不动，故云桎。凡此颊颊之类，都是用来表征水形的意象。）
是故五形之人，二十五变者，众之所以相欺者是也。（形体分为五，又分为二十五种，禀赋既偏，则不免强弱胜负的相互欺凌，所以只有不偏不易，钟聚天地正气者，才是阴阳和平之人，因此有圣跖贤愚的区别。）
形胜色，色胜形者，至其胜时年，加感则病行、失则忧矣。（形色应当相合，否则就会生病。得其形者，所谓二十五形。形胜色者，如以木形人而面色见黄。色胜形者，如以木形人而面色见白。胜时年者，如木旺土衰，而又逢丁壬之木运，或东方之干支，或厥阴气候之类，值其王气相加而感邪，则生病。既已生病而再有疏失，才可忧虑。）
形色相得者，富贵大乐。（气质调和。）
形色相胜之时年则年忌，下上之人，大忌常加七岁。（年忌者，忌讳有常数，用以示人避患。下上之人，如上文五形，或上或下之人，其年忌常以七岁为始。）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。（此处言年忌始于七岁，以至六十一岁，皆是递加九年，因为七为阳之少，九为阳之老，阳数极于九，而极必变，故自七岁以后，凡遇九年皆为年忌。）感则病行，失则忧矣。当此之时，无为奸事，是谓年忌。
至于脉之上下，血气之候，则足阳明之上，血气盛则髯美长，血少气多则髯短，气少血多则髯少，血气皆少则无髯，两吻多画。（此处言手、足三阳之外候。足阳明胃经之脉行于上体者，循鼻外，挟目环唇，故此经气血之盛衰皆形见于口旁之髯。吻，口角。画，纹。阳明血气不充，两吻故多纹画。）
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，足指少肉，足善寒，（足阳明之脉行于下体者，由归来至气街。阴阳总宗筋之会，会于气街，而阳明为之长，故形见于下毛，而或有至胸至脐也。行则善高举足者，因其血多，盖四肢皆禀气于胃，足受血而能步也。足指少肉，足善寒者，因其气少，盖四肢者诸阳之本，阳气不足，则指少肉而善寒也。）血少气多则肉而善瘃，（瘃，寒肿也。血少气多，则浮见于外，故下体肉分多为肿也。瘃，音竹。）血气皆少则无毛，有则稀、枯、悴，善痿、厥、足痹。（悴，憔悴也。足阳明为五脏六腑之海，主润宗筋，束骨而利机关也。今气血俱少于下，故为痿、厥、足痹等病。）
足少阳之上，气血盛则通髯美长，血多气少则通髯美短，血少气多则少须，血气皆少则无须，（足少阳胆经之脉行于上体者，抵于 ，下颊车，故其气血之盛衰，必形见于须髯也。在颐曰须，在颊曰髯。）感于寒湿，则善痹、骨痛、爪枯也。（此皆筋骨之病，以少阳、厥阴为表里，而肝主筋也。）
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。（足少阳之脉行于下体者，出膝外廉，下外辅骨外踝之前，故其形见者，皆在足之外侧。踝，胡寡切。 ，音杭。）
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。（足太阳膀胱之脉行于上体者，起于目内 ，其筋之支者，下颜，结于鼻，故其气血之盛衰，皆形见于眉面之间也。）
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。（足太阳经之行于下体者，从后廉下合 中，贯 内，出外踝之后，结于踵，故其形见为病，皆在足之跟踵也。）
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。（手阳明大肠之脉行于上体者，挟口，交人中，上挟鼻孔，故其气血之盛衰，必形见于髯也。在口上曰髭，在口下曰须。）
手阳明之下，血气盛则腋下毛美，手鱼肉以温，气血皆少则手瘦以寒。（手阳明之行于下体者，上 外前廉，下近于腋，且阳明、太阴为表里，而太阴之脉出腋下，故腋下毛美。手鱼肉者，大指本节后浓肉也。本经之脉，起次指，出合谷，故形见于此。）
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。（手少阳三焦之脉行于上体者，出耳前后，至目锐 ，故其血气之盛衰，皆见于眉耳之间。）
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。（手少阳之脉行于下体者。起名指端，循手腕，出臂外，上肘，故其形见若此。）
手太阳之上，血气盛则有多须，面多肉以平，血气皆少则面瘦恶色。（手太阳小肠之脉行于上体者，循颊上 ，斜络于颧，故其血气之盛衰，皆形见于须面之间也。）
手太阳之下，血气盛则掌肉充满，血气皆少则掌瘦以寒。（手太阳之脉行于下体者，循手外侧，上腕，故其形见者如此。首言五形者，以脏为主而言其禀；此言六阳者，以腑为表而言其形。禀质相合，象变斯具矣。此所以有左右上下之分也。）
刺之有约。美眉者，足太阳之脉气血多，恶眉者气血少，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。（此处言足太阳一经之盛衰，而他经之有余不足，亦由是也。审察既明，而后调之，则不失其逆顺矣。）刺
Jueyin Jiao refers to the comprehensive description of the Wood constitution; subsequently, Da Jiao (Great Horn), Zuo Jiao (Left Horn), You Jiao (Right Horn), and Pan Jiao (Half Horn) Shaoyang refer to the detailed breakdown of the Wood constitution. Here, distinguishing left and right at the upper Jiao, and further dividing up and down within left and right, serves precisely to clarify that Yin and Yang contain further Yin and Yang within them. (Tuo, pronounced 'tuo'.) The person of Da Jiao corresponds to the Left Foot Shaoyang (Shaoyang Gallbladder Channel), where the Qi and Blood above Shaoyang appear "Yi Yi Ran" (gentle and retreating). Those endowed with a partial aspect of the Five Forms each have four variations: Left Upper, Left Lower, Right Upper, Right Lower. The one mentioned here as the Left Upper aspect of the Wood constitution is called the person of Da Jiao. Their external manifestations belong to the channel of the Left Foot Shaoyang, consistent with the later text stating that when Qi and Blood are abundant in the upper part of the Foot Shaoyang, the beard is beautiful and long, and the distinctions regarding the abundance or scarcity of Qi and Blood perfectly match this person of Da Jiao. "Yi Yi" describes a gentle and retreating demeanor. These five types of people differ in their postures, representing a general overview while differentiating their Yin-Yang and Five States. By dividing the Wood, Fire, Earth, Metal, and Water constitutions into left/right and up/down, the text elucidates the meanings of Tai (Great) and Shao (Less) within each form. Ultimately, this illustrates differences in innate endowment and demonstrates varying patterns of change. (Da and Tai are synonymous.)
The person of Zuo Jiao corresponds to the Right Foot Shaoyang, where the Qi and Blood above Shaoyang appear "Sui Sui Ran" (compliant and following). (Zuo Jiao is also called Shao Jiao. "Sui Sui" describes a compliant manner. The later text states, "When Qi and Blood are abundant in the lower part of the Foot Shaoyang, the leg hair is beautiful and long," which matches this person of Shao Jiao, but here it refers to their lower right side.) The person of You Jiao corresponds to the Right Foot Shaoyang, where the Qi and Blood above Shaoyang appear "Tui Tui Ran" (advancing). (Also called Right Jiao, possessing a horn-like shape and corresponding to the upper part of the Right Foot Shaoyang, this is the person of Right Jiao, referring to their upper right side. "Tui Tui" describes an advancing manner. Dai, pronounced 'dai' or 'di'.) The person of Pan Jiao corresponds to the Left Foot Shaoyang, where the Qi and Blood below Shaoyang appear "Kuo Kuo Ran" (upright and square). ("Pan" means half. This should be below Da Jiao, hence called the person of Pan Jiao, corresponding to the lower part of the Left Foot Shaoyang, i.e., the lower left side. "Kuo Kuo" describes an upright and square demeanor. All these terms—Yi Yi, Sui Sui, Tui Tui, Kuo Kuo—are used to symbolize the imagery of the Wood constitution.)
The person of Fire constitution corresponds to Shang Zheng (the pitch-pipe for Fire), resembling the Red Emperor (Deity of the South). (Zheng is the tone for Fire. The person of Fire constitution represents the complete state of Fire Qi. Its tone belongs to Shang Zheng, and its image resembles the Red Emperor of the South.) Such a person has red skin (the color of Fire), broad back muscles (KT, pronounced 'yin', referring to the muscles along the spine), a sharp face and small head (Fire is pointed upwards), favors prominent shoulders, back, thighs, and abdomen (Fire flames upward and is strong in the center), small hands and feet (the peripheral aspects of Fire are smaller), walks steadily on the ground (Fire's body is heavy at the bottom), has a quick heart/mind (Fire nature is rapid), walks with swaying movements (Fire image is dynamic), has full shoulder and back muscles (meaning broad back and favored shoulders), possesses Qi (Humans belong to Yang and thus have much Qi), values wealth lightly (Fire nature tends to scatter), lacks trustworthiness (Fire nature is changeable), worries excessively, sees things clearly (Fire is bright and illuminating), has a pleasing countenance (Fire color is luminous), has an impatient mind (Fire nature is urgent), does not live long and may die suddenly (Its rapid nature cannot endure long), can withstand Spring and Summer but not Autumn and Winter (Yang Qi dominates in Spring/Summer and fears Water), and falls ill upon contracting pathogens in Autumn/Winter. The Hand Shaoyin (Heart Channel) appears "He He Ran" (knotted and gathered). (Hand Shaoyin is the Heart Fire channel. Fire cannot tolerate Autumn/Winter, so illness arises then. "He He Ran" indicates Fire failing to disperse and gathering into a form. Mentioning Hand Shaoyin here and Hand Taiyang later is because Shaoyin and Taiyang are exterior-interior pairs and both belong to Fire.)
The person of Zhi Zheng corresponds to the Left Hand Taiyang (Taiyang Small Intestine Channel), where the Qi and Blood above Taiyang appear "Ji Ji Ran" (superficial). (Also called Zhi Ren or Da Zheng, possessing the Zheng form and responding to the upper left, this is the person of Da Zheng, corresponding to the upper part of the Left Hand Taiyang. "Ji Ji" describes a superficial appearance.)
The person of Shao Zheng corresponds to the Right Hand Taiyang, where the Qi and Blood below Taiyang appear [Dao] Ran (not looking back, and suspicious). ([Dao], pronounced 'dao'.) The person of You Zheng corresponds to the Right Hand Taiyang, where the Qi and Blood above Taiyang appear "Jiao Jiao Ran" (leaping and active). (Also called Xiong Xiong Ran, possessing the Zheng form and corresponding to the upper right of the Right Hand Taiyang, this is the person of You Zheng. "Jiao Jiao" describes a leaping manner. Jiao, pronounced 'jiao'.) The person of Zhi Pan corresponds to the Left Hand Taiyang, where the Qi and Blood below Taiyang appear "Zhi Zhi Yi Yi Ran" (branching apart and self-satisfied). (Also called "Zhi Zheng", placed below "Zhi Zheng", hence "Zhi Pan", corresponding to the lower part of the Left Hand Taiyang. "Pan" also means half. "Zhi Zhi" describes a branching manner. "Yi Yi" describes a self-satisfied demeanor. All such terms like Ji Ji are used to symbolize the imagery of the Fire constitution.)
The person of Earth constitution corresponds to Shang Gong (the pitch-pipe for Earth), resembling the Yellow Emperor of the Center. (Gong is the tone for Earth. The person of Earth constitution represents the complete state of Earth Qi. Its tone belongs to Shang Gong, and its image resembles the Yellow Emperor of the Center.) Such a person has yellow skin (Earth color is yellow), a round face (Earth form is round), a large head (Earth form is broad and flat), beautiful shoulders and back (Earth body is dense), a large abdomen (Earth carries broadly), thick thighs and calves (Earth governs the four limbs), small hands and feet (Abundance is in the center), fleshy (Earth is cohesive), proportionate upper and lower body (Earth is abundant), walks steadily on the ground (Earth is stable and heavy), lifts feet lightly (Supported by Great Qi), has a calm mind (Earth nature is quiet), benefits others (Earth completes things), dislikes power and authority (Earth values itself), is good at attaching to people (Endures filth and accepts dirt), can withstand Autumn and Winter but not Spring and Summer (Fears Wind-Dampness), and falls ill upon contracting pathogens in Spring/Summer. The Foot Taiyin (Spleen Channel) appears "Dun Dun Ran" (heavy and solid). (Foot Taiyin is the Spleen Earth channel. "Dun Dun" describes a heavy and solid manner. Mentioning Taiyin here and Foot Yangming later is because Taiyin and Yangming are exterior-interior pairs and both belong to Earth.)
The person of Da Gong corresponds to the Left Foot Yangming (Yangming Stomach Channel), where the Qi and Blood above Yangming appear "Wan Wan Ran" (compliant and smooth). (Possessing the Gong form and responding to the upper left, it corresponds to the upper part of the Left Foot Yangming. "Wan Wan" describes a compliant manner.) The person of Jia Gong corresponds to the Left Foot Yangming, where the Qi and Blood below Yangming appear "Kan Kan Ran" (deep and firm). (Also called Zhong Ren, should be below Da Gong, hence "Jia Gong", corresponding to the lower part of the Left Foot Yangming. "Kan Kan" describes a deep and firm manner.) The person of Shao Gong corresponds to the Right Foot Yangming, where the Qi and Blood above Yangming appear "Shu Shu Ran" (round and turning). (Should be to the right of Da Gong, hence "Shao Gong", corresponding to the upper part of the Right Foot Yangming. "Shu Shu" describes a round and turning manner.) The person of You Gong corresponds to the Right Foot Yangming, where the Qi and Blood below Yangming appear "Wu Wu Ran" (standing alone and motionless). ("Wu Wu" describes standing alone and motionless. All such terms as Wan Wan are used to symbolize the imagery of the Earth constitution.)
The person of Metal constitution corresponds to Shang Shang (the pitch-pipe for Metal), resembling the White Emperor (Deity of the West). (Shang is the tone for Metal. The person of Metal constitution represents the complete state of Metal Qi. Its tone belongs to Shang Shang, and its image resembles the White Emperor of the West.) Such a person has a square face (Metal form is square), white skin (Metal color is white), small head, shoulders, and back, small abdomen, and small hands and feet (Metal form is firm and small), heels that look like bone protruding outward (Heels are hard externally, as if bone protrudes), light bones (Metal bodies are generally heavy, but Metal lacks distinct bone structure, so bones do not feel exceptionally heavy), clean and incorruptible character (Metal nature is pure), impatient mind (Metal nature is rigid), quiet yet fierce (Metal nature is quiet, but fierce when moving), skilled as an official (Solemn and majestic), can withstand Autumn and Winter but not Spring and Summer (Metal likes cold and fears Fire), and falls ill upon contracting pathogens in Spring/Summer. The Hand Taiyin (Lung Channel) appears "Dun Dun Ran" (firm and solid). (Hand Taiyin is the Lung Metal channel. "Dun Dun" describes a firm and solid manner. Both Hand and Foot Taiyin are described as "Dun Dun", but with slightly different meanings: Metal is firm, Earth is heavy. Mentioning Hand Taiyin here and Hand Yangming later is because Taiyin and Yangming are exterior-interior pairs and both belong to Metal.) [Large] Shang person corresponds to the Left Hand Yangming (Yangming Large Intestine Channel), where the Qi and Blood above Yangming appear "Lian Lian Ran" (angular). ([ ], also means great. Upper left and right can both use , hence earlier Jiao corresponded to upper Right Foot Shaoyang, here Shang corresponds to upper Left Hand Yangming. "Lian Lian" describes an angular appearance.) The person of You Shang corresponds to the Right Hand Yangming, where the Qi and Blood below Yangming appear "Tuo Tuo Ran" (free and easy). ("Tuo Tuo" describes a free and easy manner.) The person of Da Shang corresponds to the Left Hand Yangming, where the Qi and Blood above Yangming appear "Jian Jian Ran" (observant). ("Jian Jian" describes being observant.) The person of Shao Shang corresponds to the Right Hand Yangming, where the Qi and Blood below Yangming appear "Yan Yan Ran" (solemn). (Should be in the lower right, hence "Shao Shang", corresponding to the lower part of the Right Hand Yangming. "Yan Yan" describes a solemn demeanor. All such terms as Lian Lian are used to symbolize the imagery of the Metal constitution.)
The person of Water constitution corresponds to Shang Yu (the pitch-pipe for Water), resembling the Black Emperor (Deity of the North). (Yu is the tone for Water. The person of Water constitution represents the complete state of Water Qi. Its tone belongs to Shang Yu, and its image resembles the Black Emperor of the North.) Such a person has black skin (Water color is black), an uneven face (Water has waves), a large head (Water surface is broad), high cheekbones (High flow is swift), small shoulders (Branch streams are thin), large abdomen (Contains objects like the sea), moves hands and feet, walks with swaying body (Water flows), long lower buttocks (Water flow is long), back appearing elongated (Also means long), lacks reverence (Follows nature downwards, not upwards), is good at deceiving people (Water lacks substance), faces execution/death (Water has no constant emotion, thus often encounters misfortune), can withstand Autumn and Winter but not Spring and Summer (Water dominates in Autumn/Winter, declines in Spring/Summer), and falls ill upon contracting pathogens in Spring/Summer. The Foot Shaoyin (Kidney Channel) appears "Han Han Ran" (moist and润泽). (Foot Shaoyin is the Kidney Water channel. "Han Han" describes a moist manner. Mentioning Foot Shaoyin here and Foot Taiyang later is because Shaoyin and Taiyang are exterior-interior pairs and both belong to Water.)
The person of Da Yu corresponds to the Right Foot Taiyang (Taiyang Bladder Channel), where the Qi and Blood above Taiyang appear "Jia Jia Ran" (glowing with color). (Possessing the Water form and responding to the upper right, this is the person of Da Yu, corresponding to the upper part of the Right Foot Taiyang. "Jia Jia" describes glowing with color.) The person of Shao Yu corresponds to the Left Foot Taiyang, where the Qi and Blood below Taiyang appear "Yu Yu Ran" (twisting and winding). (Should be in the lower left, hence "Shao Yu", corresponding to the lower part of the Left Foot Taiyang. "Yu Yu" describes a twisting manner.) The person of Zhong corresponds to the Right Foot Taiyang, where the Qi and Blood below Taiyang appear "Jie Jie Ran" (pure and quiet). (Zhong means common/constant. Also called Jia Ren, should be in the lower right, called Zhong Ren, corresponding to the lower part of the Right Foot Taiyang. "Jie Jie" describes a pure and quiet manner. While other forms discuss Tai and Shao, this one uniquely uses Zhong, implying Water form is variable, but here uniquely pure, thus comparable to the multitude.) The person of Zhi corresponds to the Left Foot Taiyang, where the Qi and Blood above Taiyang appear "An An Ran" (calm and still). (Zhi is same as Zhi, meaning obstructed and blocked. Located in the upper left, called "Zhi Ren", corresponding to the upper part of the Left Foot Taiyang. "An An" describes a calm and still demeanor. Other forms do not mention Zhi, but this one does, because although Water flows, when confined by vessels, it remains calm and still, hence called Zhi. All such terms as Jia Jia are used to symbolize the imagery of the Water constitution.)
Therefore, among the five constitutions, there are twenty-five variations; these are what lead to mutual deception among the masses. (Forms divide into five, and further into twenty-five. Since endowments are partial, there is inevitably mutual bullying based on strength and weakness. Thus, only those who are unswerving and gather the righteous Qi of Heaven and Earth are persons of Yin-Yang harmony, leading to distinctions between sages and villains, wise and foolish.)
When Form overcomes Color, or Color overcomes Form, reaching the year of overcoming, if additionally affected by pathogens, illness will occur; if negligent, worry ensues. (Form and Color should harmonize; otherwise, disease arises. Obtaining the form refers to the twenty-five forms. Form overcoming Color: e.g., a Wood-form person showing Yellow color. Color overcoming Form: e.g., a Wood-form person showing White color. Year of overcoming: e.g., Wood is prosperous and Earth is weak, coinciding with Ding-Ren Wood cycles, Eastern stems/branches, or Jueyin climates. When the dominant Qi adds to the influence and pathogens strike, illness occurs. If illness exists and negligence follows, worry is justified.)
When Form and Color harmonize, there is wealth, nobility, and great joy. (Temperament is harmonious.)
In years when Form and Color conflict, these are "Year Taboos". For individuals of upper and lower positions, the major taboo often begins at age seven. Ages sixteen, twenty-five, thirty-four, forty-three, fifty-two, and sixty-one are all major taboos for humans, and one must remain vigilant. (This states that Year Taboos start at age seven and go up to sixty-one, increasing by nine years each time. Seven is the minority Yang number, nine is the elder Yang number. Yang numbers peak at nine, and extremes change. Thus, after age seven, every ninth year is a Year Taboo.) Contracting pathogens leads to illness; negligence leads to worry. During these times, avoid wicked deeds; this is called the Year Taboo.
Regarding the pulse above and below, and signs of Qi and Blood: Above the Foot Yangming, abundant Qi and Blood result in a beautiful, long beard; scarce Qi and abundant Blood result in a short beard; abundant Qi and scarce Blood result in little beard; scarce Qi and Blood result in no beard, and many lines at the corners of the mouth. (This describes external signs of Hand and Foot Three Yang channels. The Foot Yangming Stomach channel runs on the upper body, passing outside the nose, flanking the eyes, and circling the lips. Thus, the abundance or scarcity of Qi and Blood in this channel manifests in the beard around the mouth. Kun is the corner of the mouth; Hua is wrinkle. Insufficient Yangming Qi and Blood cause many wrinkles at the mouth corners.)
Below the Foot Yangming, abundant Qi and Blood result in beautiful, long pubic hair extending to the chest; abundant Blood and scarce Qi result in beautiful, short pubic hair extending to the navel; walking involves lifting feet high; toes have little flesh; feet tend to be cold. (The Foot Yangming channel runs on the lower body from Guilai to Qichui. The Zongjin converge at Qichui, with Yangming as their leader, so manifestations appear in pubic hair, possibly extending to chest or navel. Walking with lifted feet is due to abundant blood, as limbs rely on Stomach Qi, and feet need blood to walk. Little toe flesh and cold feet are due to scarce Qi, as limbs are the root of Yang Qi; insufficient Yang Qi leads to little toe flesh and coldness.) Scarce Blood and abundant Qi result in swelling and susceptibility to chilblains (Zhu, cold swelling). Scarce Blood and abundant Qi cause floating manifestation externally, leading to swelling in lower body tissues. Zhu, pronounced 'zhu'. Scarce Qi and Blood result in no hair; if present, it is sparse, dry, and withered, prone to Wei syndrome (weakness), Jue syndrome (cold extremities), and foot Bi syndrome (painful obstruction). (Cui means haggard. Foot Yangming is the Sea of Five Zang and Six Fu organs, moistening Zongjin, binding bones, and facilitating joints. Now, Qi and Blood are scarce below, leading to Wei, Jue, and foot Bi syndromes.)
Above the Foot Shaoyang, abundant Qi and Blood result in a beautiful, long full beard; abundant Blood and scarce Qi result in a beautiful, short full beard; scarce Blood and abundant Qi result in few whiskers; scarce Qi and Blood result in no beard. (The Foot Shaoyang Gallbladder channel runs on the upper body, reaching the temple and descending to Jiache. Thus, Qi and Blood abundance/scarcity manifests in beard and whiskers. Whiskers on the chin are Xu; beard on the cheeks is Ran.) Susceptibility to Bi syndrome, bone pain, and brittle nails upon contraction of Cold-Dampness. (These are tendon and bone diseases; Shaoyang and Jueyin are exterior-interior pairs, and Liver governs tendons.)
Below the Foot Shaoyang, abundant Qi and Blood result in beautiful, long leg hair and thick lateral malleolus; abundant Blood and scarce Qi result in beautiful, short leg hair and firm, thick skin at the lateral malleolus; scarce Blood and abundant Qi result in little leg hair and thin, soft skin at the lateral malleolus; scarce Qi and Blood result in no hair and a thin, muscle-less lateral malleolus. (The Foot Shaoyang channel runs on the lower body, exiting the lateral knee, descending past the fibula and anterior lateral malleolus. Manifestations appear on the outer foot. Huai, pronounced 'gua'. Hang, pronounced 'hang'.)
Above the Foot Taiyang, abundant Qi and Blood result in beautiful eyebrows with fine hairs; abundant Blood and scarce Qi result in ugly eyebrows and facial wrinkles; scarce Blood and abundant Qi result in a fleshy face; harmonious Qi and Blood result in a beautiful complexion. (The Foot Taiyang Bladder channel starts at the inner canthus; its tendon branches descend to the chin and knot at the nose. Thus, Qi and Blood changes manifest in eyebrows and face.)
Below the Foot Taiyang, abundant Qi and Blood result in full heel flesh and firm heels; scarce Qi and abundant Blood result in thin, hollow heels; scarce Qi and Blood result in frequent cramps and pain under the heels. (The Foot Taiyang channel runs on the lower body, merging with the popliteal fossa, penetrating the calf muscle, exiting behind the lateral malleolus, and knotting at the heel. Pathological manifestations appear at the heel.)
Above the Hand Yangming, abundant Qi and Blood result in beautiful mustaches; scarce Qi and abundant Blood result in ugly mustaches; scarce Qi and Blood result in no mustaches. (The Hand Yangming Large Intestine channel runs on the upper body, flanking the mouth, crossing the philtrum, and ascending to flank the nostrils. Thus, Qi and Blood changes manifest in mustaches. Mustache above mouth is Zi; beard below mouth is Xu.)
Below the Hand Yangming, abundant Qi and Blood result in beautiful axillary hair and warm thenar eminence; scarce Qi and Blood result in thin, cold hands. (The Hand Yangming channel ascends the lateral forearm near the axilla. Yangming and Taiyin are exterior-interior, and Taiyin channel exits the axilla, hence beautiful axillary hair. Thenar eminence is the thick flesh after the thumb joint. This channel originates at the index finger, exits Hegu, so manifestations appear here.)
Above the Hand Shaoyang, abundant Qi and Blood result in beautiful, long eyebrows and healthy ear color; scarce Qi and Blood result in dry, unhealthy ears. (The Hand Shaoyang Sanjiao channel runs on the upper body, exiting before and after the ear to the outer canthus. Thus, Qi and Blood changes manifest in eyebrows and ears.)
Below the Hand Shaoyang, abundant Qi and Blood result in fleshy, warm hands; scarce Qi and Blood result in cold, thin hands; scarce Qi and abundant Blood result in thin hands with visible veins. (The Hand Shaoyang channel originates at the ring finger tip, follows the wrist, exits the arm laterally, and ascends the elbow. Manifestations appear thus.)
Above the Hand Taiyang, abundant Qi and Blood result in abundant beard and flat, fleshy face; scarce Qi and Blood result in thin, unhealthy face. (The Hand Taiyang Small Intestine channel follows the cheek, ascends to the eye corner, and obliquely crosses the zygoma. Thus, Qi and Blood changes manifest in beard and face.)
Below the Hand Taiyang, abundant Qi and Blood result in full palm flesh; scarce Qi and Blood result in thin, cold palms. (The Hand Taiyang channel follows the lateral hand, ascends the wrist. Manifestations appear thus. First discussing Five Forms focuses on Zang endowment; here discussing Six Yang focuses on Fu exterior manifestations. Endowment and form combine, completing the imagery. This explains the division into left/right and up/down.)
Acupuncture has principles. Beautiful eyebrows indicate abundant Qi and Blood in the Foot Taiyang channel; ugly eyebrows indicate scarce Qi and Blood. Those who are fat and lustrous have surplus Qi and Blood; those who are fat but not lustrous have surplus Qi and deficient Blood; those who are thin and not lustrous have deficient Qi and Blood. Examining the excess or deficiency of form and Qi and Blood allows for regulation, enabling knowledge of favorable and unfavorable outcomes. (This discusses the abundance/deficiency of the Foot Taiyang channel alone; other channels follow similar principles. Once examination is clear, regulation ensures no deviation from favorable/unfavorable patterns.) Acupuncture