《灵枢·通天篇》帝曰∶余闻人有阴阳，何谓阴人？何谓阳人？少师曰∶天地之间，六合之内，不离于
五，人亦应之，非徒一阴一阳而已。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。
天地阴阳，气化升降，而有进退消长。有进退，则有偏亢；有消长，则有强弱，故万物之形气，各有不同。
人为万物之灵，禀阴阳五行之全气，而亦有太少之异。异者众，而阴阳和平者寡也。盖由其心意之邪正不同，
则禀气之纯驳各异。因其形由气成，气随心变者也。故圣贤之学，必以正心诚意，变化气质为先。孟子言∶人
皆可以为尧舜。释典云∶万法由心造。是变其心
而气质自变，虽尧舜之圣，亦可以学而至也。此虽圣贤勉人之语，人又安可自弃哉！
太阴之人，贪而不仁，下齐湛湛，好纳而恶出，心和而不发，不务于时，动而后之，此太阴之人也。
马注∶下齐湛湛者，内存阴险，外假谦虚，貌似下抑整齐，湛然无私也。好纳恶出者，贪得之心也。心和
不发，不务于时，动而后之者，心似和平，不即顺应，或有举动，必随人后，觇人利害，以为趋避，其深情浓
貌，狡诈之态如此。
少阴之人，小贪而贼心，见人有亡，常若有得，好伤好害，见人有荣，反乃愠怒，心疾而无恩，此少阴之人也。
马注∶小贪者，比太阴人小异也。其心以贼害为主，亦不仁也。人有失则喜，人有荣则愠，而心之嫉忌无恩者如此。
黄帝问道：我听说人有阴性和阳性之分，什么是阴人？什么是阳人？少师回答说：天地之间，六合之内，万物都不离五行，人也顺应这一规律，并不仅仅是单一的阴或阳而已。大概分为太阴之人、少阴之人、太阳之人、少阳之人以及阴阳和平之人这五类。这五种人的形态各不相同，他们的筋骨气血也各有差异。
天地的阴阳变化，伴随着气的升降运动，从而产生进退消长。有进退，就会有偏盛亢奋；有消长，就会有强弱之别，所以万物的形体和气机，各自不同。人是万物之灵，禀受了阴阳五行的完整之气，但也存在“太”与“少”的差异。差异的人很多，而达到阴阳平衡和谐的人却很少。这大概是因为人们心意的邪正不同，导致所禀受的气的纯杂各异。因为人的形体由气形成，气随心的变化而变化。所以圣贤的学问，必定以端正心意、使意念真诚，并改变气质为首要任务。孟子说：人人都可以成为尧舜这样的圣人。佛经说：万法由心创造。只要改变了心态，气质自然随之改变，即使是尧舜那样的圣人，也可以通过学习而达到。这虽然是圣贤勉励人的话语，但人们又怎么可以自暴自弃呢！
太阴之人，贪婪而不仁慈，外表装作谦下整齐，内心深沉静默，喜欢索取而厌恶给予，内心平和但不轻易表露，不急于顺应时势，行动总是落在别人后面。这就是太阴之人。
马莳注解说：“下齐湛湛”，是指内心阴险，外表假装谦虚，看起来谦卑压抑、整齐划一，似乎深沉无私。“好纳恶出”，是贪婪获取的心理。“心和不发，不务于时，动而后之”，是指表面看似平和，不立即顺应环境，如果有举动，必定跟随在别人之后，窥探他人的利害得失，以此作为自己趋利避害的依据，其深情厚貌和狡诈的姿态就是这样。
少阴之人，有小贪心且怀有贼害之心，看到别人失去东西，常常觉得自己好像得到了好处，喜欢伤害别人，看到别人荣耀，反而心生恼怒，心中嫉妒怨恨而没有恩德，这就是少阴之人。
马莳注解说：“小贪”，是与太阴之人略有不同的较小贪婪。他们的心以贼害为主，同样是不仁慈的。别人有损失就高兴，别人有荣耀就恼怒，内心的嫉妒忌恨和无恩德就是这样表现。
The Yellow Emperor asked: I have heard that people are divided into Yin and Yang types. What is meant by a Yin person? What is meant by a Yang person? Master Shao answered: Within the heaven and earth, inside the six directions, all things do not depart from the Five Phases (Wu Xing). Humans also correspond to this principle; it is not merely a matter of simple Yin or Yang alone. Generally, there are five categories: persons of Taiyin (Greater Yin), Shaoyin (Lesser Yin), Taiyang (Greater Yang), Shaoyang (Lesser Yang), and those in a state of Yin-Yang Peace (Harmony). These five types differ in their demeanor, and their sinews, bones, Qi, and Blood vary accordingly.
Heaven and Earth's Yin and Yang undergo transformation, with the ascending and descending of Qi, resulting in advancement and retreat, waxing and waning. With advancement and retreat comes excess and hyperactivity; with waxing and waning comes strength and weakness. Thus, the form and Qi of all things differ. Humans are the spirit of all things, endowed with the complete Qi of Yin, Yang, and the Five Phases, yet they still exhibit differences between "Tai" (Greater) and "Shao" (Lesser). There are many who differ, but few achieve Yin-Yang Peace. This is likely because the righteousness or perversity of one's mind differs, leading to variations in the purity or impurity of the endowment. Since the human form is shaped by Qi, and Qi changes with the mind, the learning of sages must prioritize rectifying the mind and making intentions sincere, thereby transforming one's constitution. Mencius said: "Everyone can become like Yao and Shun." Buddhist scriptures state: "All dharmas are created by the mind." By changing the mind, the constitution naturally transforms; even sages like Yao and Shun can be attained through study. Although these are words of encouragement from sages, how can people abandon themselves!
A person of Taiyin is greedy and unkind. Outwardly, they appear humble and orderly, deep and silent; inwardly, they prefer to receive and dislike giving. Their heart seems peaceful but does not express itself; they do not strive to adapt to the times, and their actions always follow others. This is the person of Taiyin.
Commentary by Ma Shi: "Xia qi zhan zhan" means harboring Yin-like insincerity internally while feigning humility externally. They appear submissive and orderly, seemingly profound and selfless. "Hao na e chu" reflects a greedy desire to acquire. "Xin he bu fa, bu wu yu shi, dong er hou zhi" implies appearing peaceful on the surface, not immediately conforming; when acting, they always lag behind others, observing others' interests and harms to determine their own approach to gain and avoidance of loss. Their deep affectionate appearance and cunning demeanor are thus described.
A person of Shaoyin has minor greed and a malicious heart. Seeing others suffer losses, they often feel as if they have gained something; they enjoy harming and injuring others. Seeing others prosper, they instead become angry. Their hearts are filled with jealousy and resentment without any benevolence. This is the person of Shaoyin.
Commentary by Ma Shi: "Minor greed" refers to a lesser degree of greed compared to Taiyin persons. Their hearts focus on malice and harm, which is also unkind. They rejoice at others' losses and resent others' prosperity; thus, their jealousy, envy, and lack of benevolence manifest in this way.