灵枢经·阴阳二十五人 The Twenty-Five Types of Persons Classified by Yin and Yang

Huangdi said: 'I have heard of the yin-yang types of persons — what are they?' Bogao replied: 'Within Heaven and Earth, within the six directions, nothing departs from the five phases, and human beings correspond to them as well. Hence the five phases, each divided fivefold, give rise to the twenty-five types of persons — but the yin-yang types of persons are not among them. Among these twenty-five, there are also five whose bearing does not conform to the ordinary pattern, and these I already understand. I wish to hear of the bodily forms of the twenty-five types, of how they arise from blood and qi, so that, distinguishing them, one may use them as signs — knowing the interior from the exterior. How is this done?' Qibo said: 'How thorough a question this is! This is a secret handed down by my former teachers, one which even Bogao himself is not able to fully explain.' Huangdi rose from his mat, stepped back respectfully, and said: 'I have heard that to find the right person and not teach him is called a grave loss; yet to obtain such knowledge and disclose it carelessly, Heaven itself would despise the act. I wish only to obtain it and understand it clearly, to store it away in a casket of gold, and not dare to make it known abroad.' Qibo said: 'One must first establish the five bodily forms — metal, wood, water, fire, and earth — distinguish their five colors, and differentiate the persons of these five forms; then the twenty-five types will all be accounted for.' Huangdi said: 'I wish to hear it in full.' Qibo said: 'This must be handled with the utmost care — allow your servant to speak of it.'

The wood-type person corresponds to shangjiao (upper jiao), jiao being the note of the pentatonic scale associated with the wood phase, and resembles the Blue Sovereign, one of the five legendary rulers of antiquity correlated with the five phases. Such a person is blue-green in complexion, small-headed, long-faced, broad-shouldered and straight-backed, with a small trunk and shapely hands and feet. He is talented, taxes his mind but has little physical strength, and is much given to worry; he labors hard at his affairs. He thrives in spring and summer but cannot tolerate autumn and winter — when affected by these seasons, illness arises. He belongs to the Foot Jueyin channel, and carries himself with a settled, dignified bearing. The da-jiao (great jiao) type corresponds to the left Foot Shaoyang channel, and above the Shaoyang moves with an easy, yielding gait. The zuo-jiao (left jiao) type corresponds to the right Foot Shaoyang channel, and below the Shaoyang moves with a following, compliant bearing. The dai-jiao (metal-tipped jiao) type corresponds to the right Foot Shaoyang channel, and above the Shaoyang moves with a pushing, forward-leaning bearing. The pan-jiao (split jiao) type corresponds to the left Foot Shaoyang channel, and below the Shaoyang carries a withered, gaunt bearing.

The fire-type person corresponds to shangzhi (upper zhi), the note associated with the fire phase, and resembles the Red Sovereign. Such a person is red in complexion, broad in the ridges of the back, narrow in the face, small-headed, with fine shoulders and back, a small pelvis and abdomen, and small hands and feet. He walks with his feet planted firmly yet his heart urgent, and as he walks his shoulders sway and his back is well fleshed. He is spirited but careless with money, has little constancy, and is much given to anxious deliberation; he sees matters clearly and has a fine countenance, but being impetuous of heart he does not live long and may die suddenly. He thrives in spring and summer but cannot tolerate autumn and winter — in autumn and winter, when affected, illness arises. He belongs to the Hand Shaoyin channel, and carries himself with a firm, compact bearing. The zhi-zhi (substantive zhi) type corresponds to the left Hand Taiyang channel, and above the Taiyang has a full-fleshed bearing. The shao-zhi (lesser zhi) type corresponds to the right Hand Taiyang channel, and below the Taiyang moves with a leisurely, unhurried bearing. The you-zhi (right zhi) type corresponds to the right Hand Taiyang channel, and above the Taiyang carries a sharp, angular bearing. The zhi-pan (substantive-split zhi) type corresponds to the left Hand Taiyang channel, and below the Taiyang carries a full-cheeked, ample-jawed bearing.

The earth-type person corresponds to shanggong (upper gong), the note associated with the earth phase, and resembles the Yellow Sovereign of high antiquity. Such a person is yellow in complexion, round-faced, large-headed, with fine shoulders and back, a large abdomen, shapely thighs and shins, small hands and feet, and an ample build; the upper and lower body are well proportioned, he walks with his feet planted firmly, yet lifts his feet lightly as he steps. He is calm at heart, delights in benefiting others, has no fondness for power or position, and readily attaches himself to others. He thrives in autumn and winter but cannot tolerate spring and summer — in spring and summer, when affected, illness arises. He belongs to the Foot Taiyin channel, and carries himself with a solid, substantial bearing. The da-gong (great gong) type corresponds to the left Foot Yangming channel, and above the Yangming moves with a graceful, yielding bearing. The jia-gong (added gong) type corresponds to the left Foot Yangming channel, and below the Yangming moves with a halting, uneven bearing. The shao-gong (lesser gong) type corresponds to the right Foot Yangming channel, and above the Yangming carries a pivoting, well-hinged bearing. The zuo-gong (left gong) type corresponds to the right Foot Yangming channel, and below the Yangming carries a lofty, towering bearing.

The metal-type person corresponds to shangshang (upper shang), the note associated with the metal phase, and resembles the White Sovereign. Such a person has a square face, white complexion, a small head, small shoulders and back, a small abdomen, small hands and feet; his bones seem to protrude at the heels, and his skeletal frame is light. He is upright and incorruptible in character, urgent of heart yet composed and resolute, and makes a fine official. He thrives in autumn and winter but cannot tolerate spring and summer — in spring and summer, when affected, illness arises. He belongs to the Hand Taiyin channel, and carries himself with a solid, substantial bearing. The dai-shang (metal-tipped shang) type corresponds to the left Hand Yangming channel, and above the Yangming carries an incisive, well-defined bearing. The you-shang (right shang) type corresponds to the left Hand Yangming channel, and below the Yangming carries a loose, unrestrained bearing. The zuo-shang (left shang) type corresponds to the right Hand Yangming channel, and above the Yangming carries a watchful, scrutinizing bearing. The shao-shang (lesser shang) type corresponds to the right Hand Yangming channel, and below the Yangming carries a stern, severe bearing.

The water-type person corresponds to shangyu (upper yu), the note associated with the water phase, and resembles the Black Sovereign. Such a person is dark in complexion, with an uneven face, a large head, a narrow jaw, small shoulders, a large abdomen, and restless hands and feet; when he walks his body sways, his lower back and buttocks are long, and his back stretches out in a lengthy, drawn-out line. He shows little reverence or awe, is prone to deceiving and slighting others, and often meets a violent death. He thrives in autumn and winter but cannot tolerate spring and summer — in spring and summer, when affected, illness arises. He belongs to the Foot Shaoyin channel, and carries himself with a moist, yielding bearing. The da-yu (great yu) type corresponds to the right Foot Taiyang channel, and above the Taiyang carries a full-cheeked bearing. The shao-yu (lesser yu) type corresponds to the left Foot Taiyang channel, and below the Taiyang carries a clean, spare bearing. The zhong-yu (multitude yu) type corresponds to the right Foot Taiyang channel, and below the Taiyang likewise carries a clean, spare bearing. The zhi-yu (fettered yu) type corresponds to the left Foot Taiyang channel, and above the Taiyang carries a settled, composed bearing. Thus the twenty-five variations among the five bodily-type persons are precisely what ordinary people confuse with one another.

Huangdi said: 'What of one who has the bodily form but not the corresponding color?' Qibo said: 'When the form overcomes the color, or the color overcomes the form, then, when the year arrives at which one phase overcomes the other, if the person is affected by pathogenic influence at that time, illness will follow; if he fails to take precautions, he will have cause for concern. When form and color correspond properly to one another, the person will enjoy wealth, honor, and great happiness.' Huangdi said: 'Can one know in advance the years at which form and color come to overcome one another?' Qibo said: 'In general, the years of taboo for all persons, above and below, follow a great rule: they recur every seven years — at sixteen, twenty-five, thirty-four, forty-three, fifty-two, and sixty-one years of age, these are all great taboo-years for a person, and one must take care to keep oneself at ease during them. If affected at such a time, illness will follow; if precautions are neglected, there will be cause for concern. At such times, one should refrain from reckless and unwholesome conduct — this is what is called the yearly taboo.'

Huangdi said: 'You have spoken of the upper and lower portions of the vessels, and of how the signs of blood and qi seem to reveal the state of one's bodily form — how does this work?' Qibo said: 'When blood and qi are abundant in the upper portion of the Foot Yangming channel, the beard grows fine and long; when blood is scant and qi abundant, the beard is short; when qi is scant and blood abundant, the beard is sparse; and when both blood and qi are scant, there is no beard at all, and the corners of the mouth show many fine lines. When blood and qi are abundant in the lower portion of the Foot Yangming channel, the pubic hair grows fine and reaches up to the chest; when blood is abundant and qi scant, the pubic hair is fine but shorter, reaching only to the navel, and in walking such a person tends to lift his feet high, with little flesh on the toes and feet that are prone to cold; when blood is scant and qi abundant, the feet are fleshy but prone to chilblains; and when both blood and qi are scant, there is no hair at all, or if present it is sparse and withered, and such a person is prone to wilting weakness, reversal, and impediment of the feet.'

In the upper portion of the Foot Shaoyang channel, when qi and blood are abundant, the connecting whiskers linking the beard and sideburns grow fine and long; when blood is abundant and qi scant, they are fine but short; when blood is scant and qi abundant, the beard is sparse; and when both blood and qi are scant, there is no beard at all, and such a person, when affected by cold and dampness, is prone to impediment, with pain in the bones and withered nails. In the lower portion of the Foot Shaoyang channel, when blood and qi are abundant, the leg hair grows fine and long, and the outer ankle is full; when blood is abundant and qi scant, the leg hair is fine but short, and the skin of the outer ankle is firm and thick; when blood is scant and qi abundant, the leg hair is sparse, and the skin of the outer ankle is thin and soft; and when both blood and qi are scant, there is no hair at all, and the outer ankle is thin and fleshless.

In the upper portion of the Foot Taiyang channel, when blood and qi are abundant, the eyebrows are fine, with long fine hairs among them; when blood is abundant and qi scant, the eyebrows are coarse, and the face has fine, sparse lines; when blood is scant and qi abundant, the face is well fleshed; and when blood and qi are harmonious, the complexion is fine. In the lower portion of the Foot Taiyang channel, when blood and qi are abundant, the heel is well fleshed and firm; when qi is scant and blood abundant, the heel is thin and hollow; and when both blood and qi are scant, such a person is prone to cramping of the sinews and pain beneath the heel.

In the upper portion of the Hand Yangming channel, when blood and qi are abundant, the mustache is fine; when blood is scant and qi abundant, the mustache is coarse; and when both blood and qi are scant, there is no mustache at all. In the lower portion of the Hand Yangming channel, when blood and qi are abundant, the underarm hair is fine, and the fleshy mound at the base of the thumb is warm; and when both qi and blood are scant, the hand is thin and cold.

In the upper portion of the Hand Shaoyin channel, when blood and qi are abundant, the eyebrows are fine and long, and the color of the ears is fine; when both blood and qi are scant, the ears are scorched-looking and of poor color. In the lower portion of the Hand Shaoyang channel, when blood and qi are abundant, the hand is well-rounded, fleshy, and warm; when both blood and qi are scant, the hand is cold and thin; and when qi is scant and blood abundant, the hand is thin with prominent vessels.

In the upper portion of the Hand Taiyang channel, when blood and qi are abundant, the beard is thick, and the face is well fleshed and even; when both blood and qi are scant, the face is thin and of poor color. In the lower portion of the Hand Taiyang channel, when blood and qi are abundant, the palm is full and fleshy; when both blood and qi are scant, the palm is thin and cold.

Huangdi said: 'For these twenty-five types of persons, is there a general rule for needling them?' Qibo said: 'One with fine eyebrows has abundant qi and blood in the Foot Taiyang channel; one with coarse eyebrows has scant qi and blood there. One who is stout and lustrous has a surplus of both qi and blood; one who is stout but without luster has a surplus of qi but a deficiency of blood; one who is thin and without luster has both qi and blood deficient. By carefully examining whether the bodily form and qi are in surplus or deficiency, and regulating accordingly, one can know whether the condition runs contrary to or in accord with what is proper.'

Huangdi said: 'How should one needle the various yin and yang channels?' Qibo said: 'Press the Cunkou and Renying pulses to gauge the balance of yin and yang, and palpate along the channels and network vessels for places of congelation and roughness, of binding and obstruction — wherever this occurs in the body, it manifests as pain and impediment, and in severe cases the flow ceases altogether; hence congelation and roughness arise. Where there is congelation and roughness, one should bring qi to the area to warm it, and only stop once the blood flows harmoniously. Where the network vessels are bound, the vessel is knotted and the blood disharmonious; one must open it before the flow can resume. Thus it is said: where qi has a surplus above, guide it downward; where qi is deficient above, press upon the area and let it rest; where qi lingers and fails to arrive, draw it forth by meeting it; one must be thoroughly versed in the pathways of the channels before one can properly control this. Where cold and heat contend with one another, guide the qi so that it flows freely. Where stagnant, old blood is present but not yet bound into a knot, press it out and disperse it. One must first thoroughly understand, for each of the twenty-five types of persons, where blood and qi are located, whether to the left or right, above or below — only then is the essential method of needling complete.'