黄帝问曰∶人有阴阳，何谓阴人，何谓阳人？少师对曰∶天地之间，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
此五人者，其态不同，其筋骨血气亦不同也。
太阴之人，贪而不仁，下济湛湛，好内而恶出，心抑而不发，不务于时，动而后人，此
太阴之人也。
少阴之人，少贪而贼心，见人有亡，常若有得，好伤好害，见人有荣，乃反愠怒，心嫉
而无恩，此少阴之人也。
太阳之人，居处于于，好言大事，无能而虚说，志发于四野，举措罔顾是非，为事如常
自用，事虽败而无改（一作悔），此太阳之人也。
少阳之人， 谛好自贵，有小小官，则高自宣，好为外交而不内附，此少阳之人
也。
阴阳和平之人，居处安静，无为惧惧，无为欣欣，婉然从物，或与不争，与时变化，尊
而谦让，卑而不谄，是谓至治。古之善用针灸者，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，阴阳不知，缓筋而浓皮，不之疾泻，不
能移之。
少阴之人，多阴而少阳，小胃而大肠，六腑不调，其阳明脉小而太阳脉大，必审而调之
，其血易脱，其气易败。
太阳之人，多阳而无阴，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。
少阳之人，多阳而少阴，经小而络大，血在中而气在外，实阴而虚阳，独泻其络脉则强
，气脱而疾，中气重不足，病不起矣。
阴阳和平之人，其阴阳之气和，血脉调，宜谨审其阴阳，视其邪正，安其容仪，审其有
余，察其不足，盛者泻之，虚者补之，不盛不虚，以经取之，此所以调阴阳，别五态之人也
。
太阴之人，其状 （音朕）然黑色，念然下意，临临然长大， （音窘）然
未偻。
少阴之人，其状清然窃然，固以阴贼，立而躁险，行而似伏。
太阳之人，其状轩轩储储，反身折 。
少阳之人，其状立则好仰，行则好摇其两臂，两臂肘皆出于背。
阴阳和平之人，其状逶逶然，随随然， 然，哀哀然，豆豆然，众人皆曰
君子。（一本多愉愉然，HT HT 然。）
黄帝问曰∶余闻阴阳之人于少师。少师曰∶天地之间不离于五，故五五二十五人之形
，血气之所生别，而以候从外知内何如？岐伯对曰∶先立五
形金木水火土，别其五色，异其五声，而二十五人具也。
木形之人，比于上角，苍色小头，长面大肩，平背直身，小手足，好有材，好劳心少
力，
于左足少阳，少阳之上遗遗然。右角（一曰少角）之人，比于右足少阳，少阳之下随随然。钛
角（音太，一曰右角）之人，比于右足少阳，少阳之上鸠鸠然（一曰推推然）。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，赤色广KT ，锐面小头，好肩背髀腹，小手足，行安地
，疾心行遥，肩背肉满，有气轻财,少信多虑,见事明了，好颜急心，不寿暴死，奈
春夏不奈秋冬，感而生病，主手少阴窍窍然（一曰核核然）。太征之人，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（ 音剔，又音倘
）。右征之人，比于右手太阳，太阳之上鲛鲛然（一曰熊熊然）。判征之人，比于左
手太阳，太阳之下支支然，熙熙然。
土形之人，比于上宫，黄色，大头圆面，美肩背，大腹，好股胫，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，奈秋冬不奈春夏，春夏感而
生病，主足太阴敦敦然。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 （音咳）然（一曰坎坎然）。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（一曰众之人，一曰阳明之上）。
金形之人，比于上商，白色，小头方面，小肩背，小腹，小手足，如骨发踵，外骨轻
身（一曰发动轻身）清廉急心，静悍善为吏，奈秋冬不奈春夏，春夏感而生病，主手太阴
敦敦然。太商之人，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，黑色，大头面不平（一云曲面），广颐小肩，大腹小手足（
小一
，
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。
曰∶得其形不得其色何如？曰∶形胜色，色胜形者，至其胜时年加，害则病行，失
则忧矣。形色相得，富贵大乐。曰∶其形色相胜之时，年加可知乎？曰∶凡人之大忌
常加九岁。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
人之忌，不可不自安也。感则病，失则忧矣。
曰∶脉之上下血气之候，以知形气奈何？曰∶足阳明之上，血气盛则须美长，血多
气少则须短，气多血少则须少，血气俱少则无须，两吻多画。（须字一本俱作髯字，吻音
稳。）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
大指少肉，足善寒，血少气多则肉善瘃（瘃音 ）；血气皆少则无毛，有则稀而枯瘁，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。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，
外踝瘦而无肉。足太阳之上，血气盛则美眉，眉有毫毛；血多气少则恶眉，面多小理；血少
气盛则面多肉，血气和则美色。足太阴之下，血气盛则跟肉满，踵坚；气少血多则瘦，跟
空；血气皆少则善转筋，踵下痛。手阳明之上，气血盛则上髭美，血少气多则髭恶，血气
皆少则善转筋，无髭。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，血气盛则手拳多肉以温；血气皆少则瘦以寒；气少血多则瘦以多脉。手太阳之上，血
气盛则多髯，面多肉以平；血气皆少则面瘦黑色。手太阳之下，血气盛则掌肉充满；血气
皆少则掌瘦以寒。
少阳多血，美须者阳明多血，此其时然也。夫人之常数，太阳常多血少气，少阳常多气少
血，阳明常多血多气，厥阴常多气少血，少阴常多血少气，太阴常多血少气，此天之常数也
。
曰∶二十五人者，刺之有约乎？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，血气俱不足。审察其形
气
经络之凝泣结而不通者，此于身背为痛痹，甚则不行故凝泣，凝泣者致气以温之，血和
乃止。其结络者，脉结血不行，决之乃行。故曰∶气有余于上者，导而下之；气不足于上者
，推而往之；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，即而取之。必先明知二十五人，别血气之所在，左右上下，则刺约毕矣。
曰∶或神动而气先针行，或气与针相逢，或针已出气独行，或数刺之乃知，或发针而
气逆，或数刺病益甚。凡此六者，各不同形，愿闻其方？曰∶重阳之盛人，其神易动，其气
易往也，矫矫蒿蒿（一本作 高高），言语善疾，举足喜高，心肺之脏气有余，阳
气滑盛而扬，故神动而气先行，此人颇有阴者也。多阳者多喜，多阴者多怒，数怒者易解，
故曰颇有阴。其阴阳之离合难，故其神不能先行。阴阳和调者，血气淖泽滑利，故针入而气
出，疾而相逢也。其阴多而阳少，阴气沉而阳气浮者内藏，故针已出，气乃随其后，故独行
也。其多阴而少阳者，其气沉而气往难，故数刺之乃知。其气逆与其数刺病益甚者，非阴阳
之气也，沉浮之势也，此皆粗之所败，工之所失，其形气无过也。
黄帝问道：人身上有阴阳之分，什么是阴人，什么是阳人？少师回答说：天地之间的事物，都离不开五行（木、火、土、金、水），人也顺应这一规律，不仅仅是一阴一阳那么简单。大概分为太阴之人、少阴之人、太阳之人、少阳之人、阴阳和平之人这五种类型。这五类人，他们的体态不同，筋骨血气也各不相同。
太阴之人，贪婪而不仁义，表面谦恭深沉，喜欢索取而厌恶付出，内心压抑而不显露，不顺应时势，行动总是落在别人后面，这就是太阴之人。
少阴之人，稍微有点贪婪且怀有贼心，看到别人遭遇损失，常常觉得自己好像得了好处，喜欢伤害他人，看到别人荣耀，反而恼怒嫉妒，心中记恨不知感恩，这就是少阴之人。
太阳之人，傲慢自大，喜欢谈论大事，没有才能却爱说空话，志向张扬到四方，做事不顾是非，行事如常自以为是，即使事情失败了也不后悔，这就是太阳之人。
少阳之人，谨慎而自视高贵，稍有小小官职就大肆宣扬，喜欢结交外部朋友而不亲近内部亲人，这就是少阳之人。
阴阳和平之人，居住生活安静，既不恐惧也不狂喜，温顺地随顺万物，与人无争，随着时代变化而变化，地位尊贵却谦虚礼让，地位卑微却不谄媚，这就叫做“至治”（最高境界的和谐）。古代善于运用针灸的人，观察人的这五种体质形态再进行治疗，实证用泻法，虚证用补法。
太阴之人，阴气多而阳气少，他的阴血浑浊，卫气运行涩滞，阴阳之气不相协调，筋脉弛缓而皮肤厚实，如果不迅速泻除邪气，就不能改变这种状态。
少阴之人，阴气多而阳气少，胃小大肠大，六腑功能不调，其阳明经脉细小而太阳经脉粗大，必须仔细审察并调理，他的血液容易耗脱，气也容易败坏。
太阳之人，阳气多而阴气少，必须谨慎调理，不要使阴气耗脱而去泻其阳气，如果阳气过度耗脱容易发狂，如果阴阳之气都耗脱则会突然死亡不省人事。
少阳之人，阳气多而阴气少，经脉细小而络脉粗大，血行于内而气行于外，应当充实阴分而泻除阳分，如果只泻其络脉则会导致身体虚弱，气迅速耗脱，中气严重不足，疾病难以痊愈。
阴阳和平之人，他的阴阳之气调和，血脉通畅，应当仔细审察其阴阳，观察邪正盛衰，安定其仪容神态，审查有余之处，察觉不足之处，实证用泻法，虚证用补法，不虚不实则取本经穴位治疗，这就是调理阴阳、辨别五种体质之人的方法。
太阴之人的形态，面色黝黑，低头顺从的样子，身材高大，背部微曲似驼背。
少阴之人的形态，神情清高隐秘，固守阴险贼心，站立时躁动不安，行走时身体前倾似伏状。
太阳之人的形态，轩昂自负，身体后仰，腰部反折。
少阳之人的形态，站立时喜欢仰头，行走时喜欢摇晃双臂，两臂肘部都露在背后。
阴阳和平之人的形态，从容舒缓，随和顺从，温和安详，哀怜仁爱，正直独立，众人都称他为君子。（另一版本多作愉悦快乐，安适自在。）
黄帝问道：我从少师那里听到了关于阴阳之人的论述。少师说：天地之间不离于五行，所以有五五二十五种人的形体，血气由此产生区别，如何通过外在表现来了解内在情况呢？岐伯回答说：先确立五形（金、木、水、火、土）的分类，区分五色，辨别五声，那么二十五种人的特征就具备了。
木形之人，对应上角（东方木），面色青，头小，脸长，肩膀宽大，背部平直，手脚小，多有才能，喜欢劳心但体力较少，足少阳经气有余表现为遗遗然（舒缓自得貌）。右角之人，对应右足少阳，足少阳经气不足表现为随随然（顺从貌）。钛角之人（音太，一说为右角之人），对应右足少阳，足少阳经气过盛表现为鸠鸠然（积聚貌，一说推推然）。判角之人，对应左足少阳，足少阳经气不足表现为括括然（拘谨貌）。
火形之人，对应上征（南方火），面色红，脖子宽，脸尖头小，肩膀、背部、大腿、腹部肌肉丰满，手脚小，走路稳重，心思敏捷，行走迅速，肩背肉满，轻视财物，缺乏信用但多思虑，看事明白，容貌好看但心急，寿命不长易暴死，不耐受秋冬季节，感邪则生病，手少阴经气有余表现为窍窍然（一说核核然）。太征之人，对应左手太阳经，太阳经气过盛表现为肌肌然（丰隆貌）。少征之人，对应右手太阳经，太阳经气不足表现为剔然（音剔，又音倘，稀疏貌）。右征之人，对应右手太阳经，太阳经气过盛表现为鲛鲛然（一说熊熊然，盛大貌）。判征之人，对应左手太阳经，太阳经气不足表现为支支然、熙熙然（散漫貌）。
土形之人，对应上宫（中央土），面色黄，头大圆脸，肩膀背部美观，腹部大，大腿小腿好，手脚小，肉多，上下匀称，走路稳重，抬脚轻浮，心态安稳，喜欢利人，不喜欢权势，善于依附于人，不耐受春夏季节，春夏感邪则生病，足太阴经气有余表现为敦敦然（厚重貌）。太宫之人，对应左足阳明经，阳明经气过盛表现为婉婉然（柔顺貌）。加宫之人，对应左足阳明经，阳明经气不足表现为咳然（音咳，一说坎坎然，坎坷貌）。少宫之人，对应右足阳明经，阳明经气有余表现为枢枢然（转动灵活貌）。左宫之人，对应右足阳明经，阳明经气不足表现为兀兀然（高耸貌，一说众人，一说阳明之上）。
金形之人，对应上商（西方金），面色白，头小脸方，肩膀背部小，腹部小，手脚小，脚跟骨突出，外表骨骼显露身体轻盈（一说发动轻身），清廉心急，安静勇悍，善于做官吏，不耐受春夏季节，春夏感邪则生病，手太阴经气有余表现为敦敦然。太商之人，对应左手阳明经，阳明经气过盛表现为廉廉然（清高貌）。右商之人，对应左手阳明经，阳明经气不足表现为脱脱然（松散貌）。左商之人，对应右手阳明经，阳明经气过盛表现为监监然（严肃貌）。少商之人，对应右手阳明经，阳明经气不足表现为严严然（严峻貌）。
水形之人，对应上羽（北方水），面色黑，头大面部不平（一说曲面），下巴宽肩膀小，腹部大手脚小，比于左足太阳经，太阳经气不足表现为纡纡然（曲折貌）。众之为人，对应右足太阳经，太阳经气有余表现为洁洁然（洁净貌）。桎之为人，对应左足太阳经，太阳经气过盛表现为安安然（安稳貌）。
黄帝问：得到了某种形体却不符合相应的面色怎么办？岐伯答：形体胜色或色胜形的人，到了相克的时间年份加上岁运的影响，就会发生灾害而患病，失于调养就会有忧患。形色相得的人，富贵大吉。黄帝问：形色相胜的时候，结合岁运可以知道吗？岐伯答：人的大忌之年通常是九岁的倍数。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，都是人的忌年，不可不自加小心。感邪则病，失养则忧。
黄帝问：通过脉象的上下和血气的表现，如何知道形气状况？岐伯答：足阳明经上部，血气旺盛则胡须美而长，血多气少则胡须短，气多血少则胡须稀少，血气俱少则无胡须，嘴角皱纹多。（须字另一版本俱作髯字，吻音稳。）足阳明经下部，血气旺盛则阴毛美而长直至胸部；血多气少则阴毛美而短至脐部，走路时喜欢高抬脚，足大拇指肉少，脚容易寒冷，血少气多则肌肉容易冻疮（瘃音掬）；血气皆少则无毛，若有则稀疏枯槁，容易患痿厥足痹。足少阳经上部，血气旺盛则鬓须美而长，血多气少则鬓须美而短，血少气多则鬓须少，血气皆少则无鬓须，感于寒湿则容易患骨痛爪枯的痹症。足少阳经下部，血气旺盛则小腿毛美而长，外踝丰满；血多气少则小腿毛美而短，外踝皮坚厚；血少气多则腿毛少，外踝皮薄软；血气皆少则无毛，外踝瘦而无肉。足太阳经上部，血气旺盛则眉毛美且有毫毛；血多气少则眉毛恶，面部纹理多；血少气盛则面部多肉，血气和调则面色美好。足太阴经下部，血气旺盛则脚后跟肉满，脚跟坚实；气少血多则消瘦，脚跟空虚；血气皆少则容易转筋，脚跟下疼痛。手阳明经上部，气血旺盛则上唇胡须美，血少气多则胡须恶，血气皆少则容易转筋，无胡须。手阳明经下部，气血旺盛则腋毛美，手掌肌肉温暖；气血皆少则手瘦而寒冷。手少阳经上部，血气旺盛则眉毛美而长，耳色美好；血气皆少则耳朵焦枯色恶。手少阳经下部，血气旺盛则手握拳多肉而温暖；血气皆少则手瘦而寒冷；气少血多则手瘦而脉络明显。手太阳经上部，血气旺盛则胡须多，面部多肉而平整；血气皆少则面瘦黑色。手太阳经下部，血气旺盛则掌肉充满；血气皆少则掌瘦而寒冷。
少阳经多血，阳明经多血，这是常态。人的常规常数，太阳经常多血少气，少阳经常多气少血，阳明经常多血多气，厥阴经常多气少血，少阴经常多血少气，太阴经常多血少气，这是天定的常数。
黄帝问：对于这二十五种人，针刺有原则吗？岐伯答：眉毛美的人，足太阳经血气多；眉毛恶的人，血气少。肥胖而有光泽的，血气有余；肥胖而无光泽的，气有余，血不足。瘦而无光泽的，血气俱不足。审察其形气，经络凝涩结滞不通的，这在身体背部表现为痛痹，严重时不能行走，因为凝涩，凝涩者需导引气以温之，血和畅才停止。其结络者，脉结血不行，刺破使其流通即可。所以说：气有余于上的，引导向下；气不足于上的，推动向前；气稽留不至的，顺势迎之。必须通晓经隧，才能掌握。寒热相争的，引导而行；瘀血陈积未结的，就近取穴。必须先明确二十五种人的区别，辨别血气所在，左右上下，那么针刺的原则就完备了。
黄帝问：有的神气已动而气先行于针，有的气与针相逢，有的针已出气独行，有的多次针刺才见效，有的拔针后气逆，有的多次针刺病情加重。这六种情况，形态各异，愿闻其理？岐伯答：重阳之盛人，神易动，气易往，矫矫蒿蒿（一本作高高），说话快，走路喜欢高抬，心肺脏气有余，阳气滑盛而扬，所以神动而气先行，这种人颇有阴气。多阳的人多喜，多阴的人多怒，经常发怒的人容易发泄，所以说颇有阴。其阴阳离合困难，所以神不能先行。阴阳调和的人，血气淖泽滑利，所以针入而气出，疾速相逢。其阴多而阳少，阴气沉而阳气浮者内藏，所以针已出，气乃随其后，故独行也。其多阴而少阳的人，气沉而气往难，所以多次针刺才见效。其气逆与其数刺病益甚者，不是阴阳之气的问题，而是沉浮之势的问题，这都是庸医的失败，工匠的失误，其形气本身没有过错。
Huangdi asked: "Humans possess Yin and Yang. What constitutes a 'Yin person' and what constitutes a 'Yang person'?" Shaoshi replied: "Within the universe, nothing exists apart from the Five Elements (Wood, Fire, Earth, Metal, Water). Humans also correspond to this pattern; it is not merely a matter of simple Yin and Yang. There are generally five types: Taiyin persons, Shaoyin persons, Taiyang persons, Shaoyang persons, and Yin-Yang Peaceful persons. These five categories differ in their postures, as well as in their sinews, bones, blood, and Qi."
Taiyin persons are greedy and unkind. They appear humble and deep on the surface but prefer to take rather than give. Their minds are suppressed and unrevealed; they do not adapt to the times and always lag behind others in action. This is the Taiyin person.
Shaoyin persons have slight greed and a malicious heart. When they see others suffer losses, they feel as if they have gained something themselves. They enjoy harming others and become resentful when seeing others' glory. They harbor jealousy and lack gratitude. This is the Shaoyin person.
Taiyang persons are arrogant and self-important. They love to discuss grand matters despite having no ability, speaking empty words. Their ambitions spread everywhere. In their actions, they disregard right and wrong, acting according to their own will. Even if their endeavors fail, they do not repent. This is the Taiyang person.
Shaoyang persons are cautious yet self-aggrandizing. Upon attaining even a minor official position, they boast excessively. They prefer external social connections over internal family bonds. This is the Shaoyang person.
Yin-Yang Peaceful persons live quietly, neither fearful nor overly joyful. They are gentle and compliant with things, engaging in no conflict, adapting with the times. Though noble, they are humble and yielding; though lowly, they are not sycophantic. This is called "Zhi Zhi" (the highest state of harmony). Ancient masters skilled in acupuncture and moxibustion treated patients by observing these five constitutional types: using draining methods for excess conditions and tonifying methods for deficiency conditions.
Taiyin persons have abundant Yin and deficient Yang. Their Yin blood is turbid, and their Wei Qi (Defensive Qi) is stagnant. Yin and Yang fail to coordinate. Their sinews are lax, and their skin is thick. If pathogenic factors are not drained promptly, the condition cannot be altered.
Shaoyin persons have abundant Yin and deficient Yang. They have a small stomach and large intestines, leading to dysfunction of the Six Fu organs. Their Yangming meridian pulse is fine, while their Taiyang meridian pulse is large. Careful regulation is required, as their blood is prone to depletion and their Qi to failure.
Taiyang persons have abundant Yang and deficient Yin. Regulation must be cautious; one must avoid depleting Yin while draining Yang. Excessive depletion of Yang may lead to mania, while simultaneous depletion of both Yin and Yang may cause sudden death and unconsciousness.
Shaoyang persons have abundant Yang and deficient Yin. Their Jing meridians are fine, while their Luo collaterals are large. Blood resides internally, while Qi circulates externally. One should tonify Yin and drain Yang. Draining only the Luo collaterals leads to weakness, rapid Qi depletion, severe deficiency of Middle Qi, and incurable disease.
Yin-Yang Peaceful persons have harmonious Yin and Yang Qi and smooth blood vessels. One must carefully examine Yin and Yang, observe the balance of pathogenic and healthy factors, stabilize demeanor, assess excesses, and detect deficiencies. Use draining for excess, tonifying for deficiency, and selecting points from the affected meridian for balanced conditions. This is how Yin and Yang are regulated and the five constitutional types distinguished.
The appearance of a Taiyin person is dark-skinned, bowing humbly, tall in stature, with a slightly stooped back.
The appearance of a Shaoyin person is aloof and secretive, inherently treacherous. They stand restlessly and walk with a crouching gait.
The appearance of a Taiyang person is proud and self-assured, often leaning backward with an arched spine.
The appearance of a Shaoyang person involves standing with the head tilted back and walking while swinging the arms, with elbows protruding behind the back.
The appearance of a Yin-Yang Peaceful person is graceful, compliant, gentle, compassionate, upright, and dignified. People refer to them as Junzi (gentlemen). (Another version describes them as joyful and at ease.)
Huangdi asked: "I have heard from Shaoshi about Yin and Yang persons. Shaoshi stated that since the universe adheres to the Five Elements, there are twenty-five types of human constitutions derived from blood and Qi differences. How can we know the interior through exterior signs?" Qibo replied: "First, establish the Five Forms (Metal, Wood, Water, Fire, Earth), distinguish the Five Colors, and differentiate the Five Tones, thereby defining the characteristics of the twenty-five types."
Wood-type persons correspond to the Upper Jue (East/Wood). They have a blue complexion, small heads, long faces, broad shoulders, flat backs, straight bodies, and small hands and feet. They are talented but mentally active with less physical strength. The Qi of the Foot Shaoyang meridian is surplus, manifesting as a relaxed demeanor (Yi Yi Ran). Persons of the Right Jue correspond to the lower part of the Right Foot Shaoyang meridian, showing a compliant demeanor (Sui Sui Ran). Persons of the Tai Jue (sound 'Tai', also called Right Jue) correspond to the upper part of the Right Foot Shaoyang meridian, showing an accumulated demeanor (Jiu Jiu Ran, or Tui Tui Ran). Persons of the Pan Jue correspond to the lower part of the Left Foot Shaoyang meridian, showing a constrained demeanor (Kuo Kuo Ran).
Fire-type persons correspond to the Upper Zheng (South/Fire). They have a red complexion, broad necks, sharp faces, small heads, and full shoulders, backs, thighs, and abdomens. They have small hands and feet, walk steadily, have quick minds, move swiftly, have full shoulder/back muscles, value wealth lightly, lack trustworthiness but are thoughtful, perceive situations clearly, have handsome features but impatient hearts, have short lifespans prone to sudden death, and cannot tolerate Autumn/Winter seasons. Illness arises upon exposure to pathogens. The Qi of the Hand Shaoyin meridian is surplus, manifesting as a knotted demeanor (Qiao Qiao Ran, or He He Ran). Persons of Tai Zheng correspond to the left Hand Taiyang meridian, showing a robust demeanor (Ji Ji Ran). Persons of Shao Zheng correspond to the right Hand Taiyang meridian, showing a sparse demeanor (Ti Ran). Persons of Right Zheng correspond to the upper part of the right Hand Taiyang meridian, showing a flourishing demeanor (Jiao Jiao Ran, or Xiong Xiong Ran). Persons of Pan Zheng correspond to the lower part of the left Hand Taiyang meridian, showing a scattered demeanor (Zhi Zhi Ran, Xi Xi Ran).
Earth-type persons correspond to the Upper Gong (Center/Earth). They have a yellow complexion, large round faces, beautiful shoulders and backs, large abdomens, good thighs and calves, small hands and feet, and ample flesh with proportional upper and lower bodies. They walk steadily, lift feet lightly, have stable minds, benefit others, dislike power, and are adaptable. They cannot tolerate Spring/Summer seasons. Illness arises upon exposure. The Qi of the Foot Taiyin meridian is surplus, manifesting as a solid demeanor (Dun Dun Ran). Persons of Tai Gong correspond to the upper part of the left Foot Yangming meridian, showing a gentle demeanor (Wan Wan Ran). Persons of Jia Gong correspond to the lower part of the left Foot Yangming meridian, showing a rough demeanor (Ke Ran, or Kan Kan Ran). Persons of Shao Gong correspond to the upper part of the right Foot Yangming meridian, showing a pivoting demeanor (Shu Shu Ran). Persons of Left Gong correspond to the lower part of the right Foot Yangming meridian, showing a towering demeanor (Wu Wu Ran, or Zhong Ren, or Upper Yangming).
Metal-type persons correspond to the Upper Shang (West/Metal). They have a white complexion, small square faces, small shoulders and backs, small abdomens, small hands and feet, prominent heel bones, and exposed skeletal structure with light body movement. They are incorruptible, impatient, quiet, brave, and suited for official duties. They cannot tolerate Spring/Summer seasons. Illness arises upon exposure. The Qi of the Hand Taiyin meridian is surplus, manifesting as a solid demeanor (Dun Dun Ran). Persons of Tai Shang correspond to the upper part of the left Hand Yangming meridian, showing a pure demeanor (Lian Lian Ran). Persons of Right Shang correspond to the lower part of the left Hand Yangming meridian, showing a loose demeanor (Tuo Tuo Ran). Persons of Left Shang correspond to the upper part of the right Hand Yangming meridian, showing a strict demeanor (Jian Jian Ran). Persons of Shao Shang correspond to the lower part of the right Hand Yangming meridian, showing a solemn demeanor (Yan Yan Ran).
Water-type persons correspond to the Upper Yu (North/Water). They have a black complexion, large uneven faces (or curved faces), wide jaws, small shoulders, large abdomens, and small hands and feet. Persons corresponding to the lower part of the left Foot Taiyang meridian show a winding demeanor (Yu Yu Ran). Persons known as 'Zhong' correspond to the lower part of the right Foot Taiyang meridian, showing a clean demeanor (Jie Jie Ran). Persons known as 'Zhi' correspond to the upper part of the left Foot Taiyang meridian, showing a secure demeanor (An An Ran).
Huangdi asked: "What if the form does not match the color?" Qibo answered: "If Form overcomes Color or Color overcomes Form, during years of clash and seasonal addition, harm will occur, leading to illness or sorrow. If Form and Color are compatible, there is wealth, honor, and great joy." Huangdi asked: "Can the timing of mismatched Form and Color combined with seasonal addition be known?" Qibo answered: "The major taboos for humans occur at ages multiples of nine: 7, 16, 25, 34, 43, 52, 61. These are taboo years requiring caution. Pathogen exposure causes illness; neglect causes sorrow."
Huangdi asked: "How can we know the state of Form and Qi through pulses and blood/Qi manifestations?" Qibo answered: "At the upper part of the Foot Yangming meridian: Abundant blood and Qi yield beautiful, long beard hair; more blood than Qi yields short hair; more Qi than blood yields sparse hair; deficient blood and Qi yield no beard, with many lines at the corners of the mouth. At the lower part: Abundant blood and Qi yield beautiful, long pubic hair reaching the chest; more blood than Qi yields short hair reaching the navel, with high-stepping gait, fleshy-less big toes, and cold feet; less blood than Qi yields prone-to-frostbite flesh; deficient blood and Qi yield no hair, or sparse, dry hair, prone to Wei-Jue foot bi syndrome. At the upper part of the Foot Shaoyang meridian: Abundant blood and Qi yield beautiful, long sideburns; more blood than Qi yield short sideburns; less blood than Qi yield sparse sideburns; deficient blood and Qi yield no sideburns, prone to bone pain and brittle nails from cold-dampness. At the lower part: Abundant blood and Qi yield beautiful, long leg hair and full outer ankles; more blood than Qi yield short leg hair and thick, hard outer ankle skin; less blood than Qi yield sparse leg hair and thin, soft outer ankle skin; deficient blood and Qi yield no hair and emaciated outer ankles. At the upper part of the Foot Taiyang meridian: Abundant blood and Qi yield beautiful eyebrows with guard hairs; more blood than Qi yield ugly eyebrows and fine facial texture; less blood than Qi yield fleshy faces; harmonious blood and Qi yield beautiful complexions. At the lower part of the Foot Taiyin meridian: Abundant blood and Qi yield full heels and firm soles; less Qi than blood yield thin heels and hollow soles; deficient blood and Qi yield frequent muscle cramps and sole pain. At the upper part of the Hand Yangming meridian: Abundant blood and Qi yield beautiful upper lip whiskers; less blood than Qi yield ugly whiskers; deficient blood and Qi yield frequent cramps and no whiskers. At the lower part: Abundant blood and Qi yield beautiful axillary hair and warm thenar eminences; deficient blood and Qi yield thin, cold hands. At the upper part of the Hand Shaoyang meridian: Abundant blood and Qi yield beautiful, long eyebrows and beautiful ear color; deficient blood and Qi yield shriveled, ugly ears. At the lower part: Abundant blood and Qi yield fleshy, warm fists; deficient blood and Qi yield thin, cold hands; less Qi than blood yield thin hands with visible veins. At the upper part of the Hand Taiyang meridian: Abundant blood and Qi yield abundant beards and fleshy, flat faces; deficient blood and Qi yield thin, dark faces. At the lower part: Abundant blood and Qi yield full palms; deficient blood and Qi yield thin, cold palms.
Shaoyang has much blood; Yangming has much blood; this is the norm. The constant numbers of humans are: Taiyang often has much blood and little Qi; Shaoyang often has much Qi and little blood; Yangming often has much blood and much Qi; Jueyin often has much Qi and little blood; Shaoyin often has much blood and little Qi; Taiyin often has much blood and little Qi. These are heavenly constants.
Huangdi asked: "Is there a principle for needling these twenty-five types?" Qibo answered: "Beautiful eyebrows indicate abundant blood and Qi in the Foot Taiyang meridian; ugly eyebrows indicate deficiency. Fat and lustrous indicates excess blood and Qi; fat but dull indicates excess Qi and deficient blood. Thin and dull indicates deficient blood and Qi. Examine the form and Qi; if meridians are stagnant and blocked, causing painful bi syndrome in the back and immobility, guide Qi to warm the stagnation until blood flows smoothly. For tied collaterals where pulse and blood are obstructed, puncture to release flow. Thus: Guide downward Qi excess above; push forward Qi deficiency above; welcome and draw Qi stagnation. One must understand the meridians to master this. For cold-heat struggle, guide and circulate; for stasis without knotting, treat locally. First, distinguish the twenty-five types and locate blood and Qi in left/right, upper/lower positions, then the principles of needling are complete."
Huangdi asked: "Sometimes spirit moves and Qi acts before the needle; sometimes Qi meets the needle; sometimes after withdrawal, Qi moves alone; sometimes multiple insertions are needed for effect; sometimes Qi reverses after withdrawal; sometimes multiple insertions worsen the disease. These six cases differ in form. I wish to hear the explanation." Qibo answered: "Persons with excessive Yang-Reiki have easily moved spirits and advancing Qi. They speak quickly, walk with high steps, and have excess Qi in Heart and Lung. Yang Qi is slippery, vigorous, and rising, so Spirit moves and Qi advances first. Such persons have some Yin. Those with much Yang are joyful; those with much Yin are angry. Frequent angerers release easily, indicating some Yin. If Yin-Yang separation is difficult, Spirit cannot advance first. Harmonious Yin-Yang persons have moist, slippery blood and Qi, so Qi exits rapidly upon needle insertion. Those with much Yin and little Yang, where Yin sinks and Yang floats internally, experience Qi following the needle after withdrawal, moving alone. Those with much Yin and little Yang have sinking Qi and difficulty advancing Qi, requiring multiple insertions for effect. Cases of Qi reversal or worsening after multiple insertions are due to sinking/floating dynamics, not Yin-Yang imbalance. These are failures of incompetent practitioners, errors of skill, while the patient's form and Qi are blameless."