灵枢经·通天 Communion with Heaven
黄帝问于少师曰：余尝闻人有阴阳，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，非徒一阴一阳而已也，而略言耳，口弗能遍明也。黄帝曰：愿略闻其意，有贤人圣人，心能备而行之乎？少师曰：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。
黄帝曰：其不等者，可得闻乎？少师曰：太阴之人，贪而不仁，下齐湛湛，好内而恶出，心和而不发，不务于时，动而后之，此太阴之人也。
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，乃反愠怒，心疾而无恩，此少阴之人也。
太阳之人，居处于于，好言大事，无能而虚说，志发乎四野，举措不顾是非，为事如常自用，事虽败，而常无悔，此太阳之人也。
少阳之人，諟谛好自责，有小小官，则高自宜，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，尊则谦谦，谭而不治，是谓至治。
古之善用针艾者，视人五态，乃治之。盛者写之，虚者补之。
黄帝曰：治人之五态奈何？少师曰：太阴之人，多阴而无阳，其阴血浊，其卫气涩，阴阳不和，缓筋而厚皮，不之疾写，不能移之。
少阴之人，多阴少阳，小胃而大肠，六府不调，其阳明脉小，而太阳脉大，必审调之，其血易脱，其气易败也。
太阳之人，多阳而少阴，必谨调之，无脱其阴，而写其阳。阳重脱者易狂，阴阳皆脱者，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。独写其络脉，则强气脱而疾，中气不足，病不起也。
阴阳和平之人，其阴阳之气和，血脉调，谨诊其阴阳，视其邪正，安容仪，审有馀不足，盛则写之，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。
黄帝曰：夫五态之人者，相与毋故，卒然新会，未知其行也，何以别之？少师答曰：众人之属，不知五态之人者，故五五二十五人，而五态之人不与焉。五态之人，尤不合于众者也。黄帝曰：别五态之人，奈何？少师曰：太阴之人，其状黮黮然黑色，念然下意，临临然长大，膕然未偻，此太阴之人也。
少阴之人，其状清然窃然，固以阴贼，立而躁险，行而似伏，此少阴之人也。
太阳之人，其状轩轩储储，反身折膕，此太阳之人也。
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。
阴阳和平之人，其状委委然，随随然，顒顒然，愉愉然，䁢䁢然，豆豆然，众人皆曰君子，此阴阳和平之人也.
Huangdi asked Shaoshi: 'I have heard it said that people have yin and yang natures — what is meant by a yin person, and what by a yang person?' Shaoshi said: 'Within Heaven and Earth, within the six directions, nothing departs from the five phases, and the person corresponds to this as well; it is not simply a matter of one yin and one yang. But this can only be spoken of in outline, for the mouth cannot fully expound it.' Huangdi said: 'I should like to hear its outline. Are there worthies and sages whose hearts are able to comprehend it fully and put it into practice?' Shaoshi said: 'There are the Taiyin person, the Shaoyin person, the Taiyang person, the Shaoyang person, and the person of harmonious and balanced yin and yang. Among these five types of people, their bearing differs, and their sinews, bones, qi, and blood are each unequal.'
Huangdi said: 'May I hear of these inequalities?' Shaoshi said: 'The Taiyin person is greedy and lacking in benevolence; outwardly composed and deeply reserved, they are fond of taking in but averse to giving out; their heart is calm and does not readily reveal itself; they do not attend to the moment, and only act after others have already moved. This is the Taiyin person.'
The Shaoyin person is mildly greedy and harbors a thievish heart; on seeing another suffer loss, they behave as though they themselves had gained something; they are fond of injuring and harming others, and on seeing another prosper, they instead become resentful and angry; their heart is malicious and without kindness. This is the Shaoyin person.
The Taiyang person dwells in a manner that is self-satisfied and complacent; they are fond of speaking of great affairs, though lacking real ability, given to empty boasting; their ambitions extend to the four wilds, and their conduct pays no heed to right or wrong; in undertaking affairs they habitually rely only on their own judgment, and though their undertakings may fail, they are ordinarily without regret. This is the Taiyang person.
The Shaoyang person is careful and scrupulous, fond of examining themselves; on obtaining even the smallest office, they consider themselves greatly deserving; they are fond of forming external associations, but do not attach themselves inwardly. This is the Shaoyang person.
The person of harmonious and balanced yin and yang dwells in peace and quiet, neither fearful nor overjoyed; they accommodate themselves gently to things, neither contending nor withholding, and change together with the times; when honored, they remain modest and yielding; they govern by seeming not to govern at all — this is called the utmost governance.
Those of antiquity who were skilled in the use of the needle and moxa observed which of the five types of bearing a person belonged to, and only then treated them: what was excessive they drained, and what was deficient they supplemented.
Huangdi said: 'How does one treat a person according to these five types?' Shaoshi said: 'The Taiyin person has much yin and little yang; their yin blood is turbid and their defensive qi moves roughly; yin and yang are not in harmony; their sinews are lax and their skin is thick. If one does not drain them swiftly, the condition cannot be shifted.'
The Shaoyin person has much yin and little yang; their stomach is small and their intestines are large; the six bowels are not well coordinated; their Yangming vessel is small while their Taiyang vessel is large. One must carefully and precisely regulate them, for their blood is easily lost and their qi is easily thrown into disorder.
The Taiyang person has much yang and little yin. One must regulate them with great care, taking care not to deplete their yin while draining their yang. If their yang is severely depleted, they easily become manic; if both yin and yang are depleted together, sudden death occurs, with loss of consciousness.
The Shaoyang person has much yang and little yin; their channels are small while their network vessels are large; their blood lies within while their qi lies without. One should fortify their yin while treating their deficient yang. If one drains only their network vessels, the strong qi will be lost precipitously, the central qi will become insufficient, and the illness will not be overcome.
In the person of harmonious and balanced yin and yang, the yin and yang qi are in harmony and the blood vessels are well regulated. One should carefully diagnose their yin and yang, observe whether evil or upright qi prevails, note their bearing and demeanor, and determine whether there is excess or deficiency: what is excessive, drain; what is deficient, supplement; where there is neither excess nor deficiency, select points along the channel itself. This is the means by which one regulates yin and yang and distinguishes among the five types of people.
Huangdi said: 'Now, when among these five types of people there has been no prior acquaintance, and one has just newly met a stranger whose conduct is not yet known, how does one distinguish which type they belong to?' Shaoshi answered: 'Among the generality of people, apart from those who belong to the five types just described, there are five times five, twenty-five types of people, and the five types under discussion are not counted among them; the five types are in fact those who stand apart from and do not conform to the ordinary run of people.' Huangdi said: 'How, then, does one distinguish among the five types?' Shaoshi said: 'The Taiyin person has the appearance of a dark, murky black complexion; they seem humble and self-effacing in bearing, yet are imposingly tall and large in stature, and though somewhat stooped at the knees, are not truly bent. This is the Taiyin person.'
The Shaoyin person has the appearance of being clear yet furtive; they are inherently sly and calculating; standing, they appear restless and treacherous, and walking, they seem to slink as though in hiding. This is the Shaoyin person.
The Taiyang person has the appearance of holding themselves high and self-important, standing with the body thrown back and the knees bent backward. This is the Taiyang person.
The Shaoyang person, when standing, is fond of tilting the head back, and when walking, is fond of swaying the body; their two arms and elbows are habitually held out behind the back. This is the Shaoyang person.
The person of harmonious and balanced yin and yang has the appearance of being composed and graceful, accommodating and easy-going, dignified and respectful, cheerful and content, mild-eyed and gentle in gaze, measured and steady in bearing; the crowd all call such a person a gentleman (junzi) of true refinement. This is the person of harmonious and balanced yin and yang.