五態 简体 五态

wǔ tài

The five postures · wu tai

Also rendered: The five attitudes (plain, and 態 is bearing rather than attitude) · The five constitutions (clinical, and it loses the outward carriage) · The five postures (the site's convention: what can be seen and copied)

Reviewed · 2026-10-26

At a glance

Pinyin
wǔ tài
Simplified
五态
Literal
五 wǔ — five; 態 tài — bearing, the outward carriage that shows what is within. Together: the five kinds of man as they stand, look and move — not five diseases but five constitutions read off the body.
Shuowen
《說文》:態,意也。从心从能。段注謂心所能必見於外曰態。此篇正用此義:五態者,五種心志之形於容止者也,故每段皆以「其狀」領之。

In brief

The five postures are the five human types of chapter 72: the greater yin, the lesser yin, the greater yang, the lesser yang, and the man of yin and yang at peace. The word is not 形 or 體 but 態 — bearing, the way a man carries what is inside him. Shao Shi gives each type twice: first by temper, then by body. The greater yin man is greedy and unfeeling, 下齊湛湛,好内而惡出; the lesser yin man is small-greedy and treacherous, pleased at another’s loss; the greater yang man talks of great affairs and cannot do them; the lesser yang man is conceited and likes office; the man of peace is quiet, yielding, and 譚而不治 — he talks and does not govern. The second pass gives the body that goes with each: 黮黮然黑色 for the greater yin, 清然竊然 for the lesser yin, 軒軒儲儲 for the greater yang, a man who stands looking up and walks shaking for the lesser yang, and for the man of peace the string of adverbs that ends 衆人皆曰君子. Needling follows the type: drain the full, fill the empty, and above all do not rob a man of the yin he has little of.

Senses in the classical corpus

1
名目 凡五人者,其態不同
這五種人,儀態各不相同
The five men differ in bearing — the word that names the set.
其態不同 — 靈樞·通天
2
治療 視人五態乃治之
看人的五態而後治
Look at the man's posture, then treat: the chapter's rule of practice.
視人五態乃治之 — 靈樞·通天
3
與二十五人之别 五態之人不與焉
五態之人不在其中
The five postures are not among the twenty-five men of chapter 64 — a different grid.
五態之人不與焉 — 靈樞·通天
4
别之之法 别五態之人奈何
怎樣辨别五態之人
How to tell them apart: the second pass, by body rather than by temper.
别五態之人 — 靈樞·通天

Occurrences in the classics

Passages where the term does real work, with the original, pinyin and English on the same line.

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1 passages
靈樞·通天 Read in context →
陰陽和平之人,居處安静,無爲懼懼,無爲欣欣,婉然從物,或與不争,與時變化,尊則謙謙,譚而不治,是謂至治。古之善用鍼艾者,視人五態乃治之,盛者寫之,虚者補之。 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。
yīn yáng hé píng zhī rén, jū chù ān jìng, wú wéi jù jù, wú wéi xīn xīn, wǎn rán cóng wù, huò yǔ bù zhēng, yǔ shí biàn huà, zūn zé qiān qiān, tán ér bù zhì, shì wèi zhì zhì. gǔ zhī shàn yòng zhēn ài zhě, shì rén wǔ tài nǎi zhì zhī, shèng zhě xiè zhī, xū zhě bǔ zhī.
The man of yin-yang peace dwells quietly, neither afraid nor elated; gently he follows things, or with others does not contend; he changes with the times; when honoured he is humble; he talks but does not govern — this is called the highest order. The ancients who were good at needle and moxa looked at a man’s five bearings and then treated him: the full they drained, the empty they tonified.
「五態」本篇8見,少師先列太陰少陰太陽少陽與陰陽和平五人,謂其態不同,下文乃逐態言狀,故引提綱一段。

Compounds built on this term

太陰之人
tài yīn zhī rén
the greater yin man
貪而不仁,好内惡出
少陰之人
shào yīn zhī rén
the lesser yin man
小貪賊心,見人有亡常若有得
陰陽和平之人
yīn yáng hé píng zhī rén
the man of yin and yang at peace
婉然從物,譚而不治

How it has been translated

Every rendering below is a decision about which reader is being addressed. There is no neutral option.

This sitethe five posturesbearing made visible
Literalfive bearingsexact, and awkward in English
Clinicalthe five human typesclear, and it flattens 態 into type

Entry status

Review pending — who reviews this?

2026-10-26

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Reading path

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