Section Seven: Correcting the Errors

公篤曰：余考近世業星命風鑑各學，而取流年之行者，皆以生誕之日起，為基礎起之關鍵，又有過生辰為餘氣若干之說，今人多用其法。其宗古人之法乎？抑革新之法乎？據余考之，驗者頗少，不驗者尤多，千古未明真象，亦無一定標準之法以為用也。余考天地氣候，陰陽日月，均有盈虛消長之說，而不足者較多，故有閨餘而成歲也。

Chen Gongdu said: I have examined the people of recent times who engage in star and destiny calculations, face reading, and other practices. All those who calculate the flow of years and their courses start from the day of birth, taking it as the basis for starting their calculations. There is also the idea that after the birth date, one should count a certain amount of "remaining energy," and nowadays people often follow this method. Is this following the ancient methods or a new invention? According to my examination, very few cases are accurate, while most are not. For thousands of years, the truth has not been clearly explained, and there is no fixed standard to rely on. I have studied the climate of heaven and earth, yin and yang, and the sun and moon, and found that they all have the principle of increase and decrease. However, the period of deficiency is more common, so we need to use leap years to make up for the deficiency of one year.

其氣候陰陽之變，以數學考之，又從夏至一陰生、冬至一陽生，是為天地氣候交易之關鍵。又考達摩麻衣，均未指定行之法，而柳莊衡真等則各據私見而誤解之，或從一州一邑之風俗而規定之，故有超過一歲之說。余按《河圖》《洛書》，以及陰符數、演禽數、大六壬數、太乙數、另數而考證之，當以春令為首，而經過夏秋冬之四時，力為一歲。至於正月生與臘月生，其所生之數月，皆為餘氣，其所餘之多寡，即盈虛之義也。

The changes of yin and yang in climate are calculated through numerical reasoning, beginning with the summer solstice when yin begins to grow and the winter solstice when yang begins to arise; these are the key points of the alternation between heaven and earth. Further examining the schools of Da Mo and Ma Yi, they did not specify methods for calculating the flow of years; instead, people like Liu Zhuang and Heng Zhen explained them according to their own views, some setting rules based on local customs of a county or state, leading to the idea of "virtually aging one more year." I have examined various systems of divination, including the Yellow River Chart, the Luo Writing, Yin-Fu numbers, Yan Cun numbers, Da Liu Yin numbers, and Tai Yi numbers. According to these, the beginning of the year should be the start of spring, covering the four seasons of summer, autumn, and winter to complete one year. Those born in January and December are considered to be born during the remaining energy of the previous year; the amount of this remaining energy reflects the principle of fullness and emptiness. In other words, the count of one year should start from the beginning of spring and cover the four seasons, not from the date of birth. Only by accurately calculating this remaining energy can the flow year be determined precisely.

蓋建子起，實為冬至一陽初生之說，乃天也；建丑起，實為執其兩端而用中之說，乃地也；建寅起，實為立春天氣初升之說，乃人也。故孔子有行夏之時一語，而合節令及戶之朔望也，此為人之正受。按春夏秋冬而行，較為正大而合法；其生誕之日行，是為風俗普通紀念之論，而無氣候節令以行，此皆傍歧而不合法也。

In the calendar system, the Zhou calendar takes the Zi month as the beginning of the year, based on the meaning of the first emergence of yang at the winter solstice, which belongs to heaven; the Yin calendar takes the Chou month as the beginning of the year, based on the meaning of taking the two extremes and using the middle, which belongs to earth; the Xia calendar takes the Yin month as the beginning of the year, based on the meaning of the first rising of the weather at the beginning of spring, which belongs to humanity. Therefore, Confucius said, "To follow the Xia calendar," as recorded in the "Analects of Confucius, Wei Ling Gong," which aligns with the seasonal and lunar phases, and this is what humanity should properly receive. Using the four seasons to calculate the flow of years is more upright and in accordance with the law; using the birth date to calculate, however, is merely a popular way of commemorating birthdays among the people, without any basis in climatic and seasonal changes, and thus belongs to the wrong paths and is not in accordance with the law.

又如水形加一歲，火局加二歲，金形加三歲，木馬局四歲，土形加五歲，則又按《河圖》《洛書》之氣化，而順受逆受以為用也。其相生之兼體，合併而加之；相剋之兼體，合併而減半之。是皆有餘不足之法，其流年行本乎此，亦閨餘而歲功成之法也。餘經驗二十餘年，屢驗不妄，茲特規定此種取義，為千古後之定法，故附記於此，以俟後之高明者證之。

There is another layer: those with a water form add one year, those with a fire form add two years, those with a metal form add three years, those with a wood form add four years, and those with a earth form add five years. This is based on the numerical principles of the Yellow River Chart and the Luo Writing, and is used in two ways: in the order of generation and in the reverse order of generation. If the form includes both generating elements, they are added together; if the form includes both controlling elements, they are subtracted by half. All of these are calculations of 'excess' and 'deficiency'. The calculation of the current year is based on this, which is the method of using the leap remainder to complete one year's worth. I have experienced this for more than twenty years, and it has been repeatedly verified and not false. Now I specially establish this meaning as a fixed method for future generations, and record it here for later scholars to verify.

一曰木形。清秀修長，高植瘦弱，得五長之氣而成，其卦為震，其音為角，是為天氣上升之初侯，萬物得之而生也。以高端挺植、清秀修長，是為本局之正體，感受正氣而生也；以腰徧陷弱、輕跳背坑，是為木局之反體，感受不正之氣而生也。

The first type is called the Wood form. Those with this form have a clear and slender appearance, tall and thin in stature, formed by receiving the energy of 'Wu Chang' (Five Lengths). It corresponds to the trigram Zhen (Thunder) in the Eight Trigrams, and to the tone Jue in the Five Sounds. This is equivalent to the time when the weather begins to rise, and all things receive this energy and begin to grow. If the head is high and upright, the body is straight and upright, and the figure is clear and slender, this is the true form of the Wood structure, born from receiving the correct energy. If the waist is slanted and collapsed, weak and soft, with a light and jumping gait and a sunken back, this is the inverted form of the Wood structure, born from receiving incorrect energy.

如木局得青潤色，是其本質之色，主清貴不權，名高壽永，稍有疾厄與恃才偏傲之性情也。如得白色，是為削木成器，主富貴功名，重權有為，稍有任勞與剛燥恃勇之性情也。如得黃色，是為木土相制而相化，主中當中貴，勞碌刑剋，稍有疾厄與明敏畏難之性情也。如得黑色，是為客凌王位，主迍邅反覆，惡疾衣祿，亦有夭苦與聰敏懈怠之性情也。如得紅色，是為通靈發洩，主富貴挫折，險阻刑傷，亦有勞怨與智固執之性情也。故純一木局，是為仙品之根，英屬為仁，定貴賤也，蓋其味為酸也。

A person with a wood constitution who has a green and moist complexion is displaying his true color, indicating a clear and noble status without actual power, a high reputation, long life, slight illness, and a nature inclined to be proud and self-reliant. If he has a white complexion, it signifies metal cutting wood to shape it, indicating wealth and fame, holding great power and being active, requiring hard work, and a nature prone to being impetuous and bold. If he has a yellow complexion, it shows wood and earth restraining and transforming each other, indicating moderate wealth and status, a life of toil and conflicts, slight illness, and a nature that is intelligent but afraid of difficulties. If he has a black complexion, it means the external force is overpowering the main position, indicating difficult and fluctuating circumstances, having enough food and clothing but many illnesses, possibly early death and hardship, and a nature that is intelligent yet lazy. If he has a red complexion, it means the wood energy is flowing out and becoming active, indicating wealth but many obstacles, a dangerous path with injuries, and a nature that is intelligent but stubborn. Therefore, a pure and unadulterated wood formation is the foundation of a sage's character, belonging to the virtue of benevolence, used to determine status and rank, and associated with the taste of sour.

二曰水形。圓厚而清，肥闊短重，得五圓之氣而成，其封為坎，其音為羽，是為天氣下沉之極候，萬物得之而藏也。以圓肥清重、坐如釘石，是為得水局之正體，感受正氣而生也；以骨弱肉流、上重臀削，是為水局之反體，感受不正之氣而生也。

The second type is called the Water Form. Its body is round and thick, with a clear and bright complexion, and a broad, short, and heavy build, formed by the "Five Circles" energy. It corresponds to the Kan trigram in the Eight Trigrams and the Yu tone in the Five Sounds, representing the time when the weather is at its lowest point. When all things receive this energy, they retreat and store away. If the body is round and fat, the complexion is clear and bright, and the movements are heavy, sitting like a stone firmly fixed, this is the correct form of the Water pattern, generated by the proper energy. If the bones are weak, the muscles are loose and flowing, the upper body is heavy while the hips are narrow and thin, this is the inverted form of the Water pattern, generated by improper energy.

如水局得黑潤色，是其本質之色，主大富大貴，重權大名，亦有勞心與英明遠智之性情也。如得白色，是為相生相化，主富貴功名，威權萬里，稍有反覆與機智陰險之性情也。如得紅色，是為水火既濟，主貴名流芳，志向不群，稍有窮困與高深幽博之性情也。如得青色，是為相剋而化，主貴名有權，任勞務功，亦有刑傷與勇為徧見之性情也。如得黃色，是為客侵主位，主小富小貴，安享多祿，稍有疾苦與柔弱苟安之性情也。故純一水局，為佛品之根，其屬為智，定賢愚也，蓋其味為鹹也。

A person with a water form who has a black and moist complexion is displaying his true essence color, indicating great wealth and high status, holding significant power and enjoying great fame, though he may experience some mental exertion. His nature is wise and far-sighted. If he has a white complexion, it signifies the mutual generation and transformation between metal and water, indicating wealth, honor, and authority extending over vast areas, with some fluctuations. His nature is intelligent but somewhat cunning. If he has a red complexion, it indicates the water and fire in harmony, meaning he will gain prominence and have a reputation that spreads widely, with aspirations different from the common, though he may face some hardship. His nature is profound and he has extensive knowledge. If he has a green complexion, it indicates the mutual control between water and wood, which can transform into harmony, indicating high status and power, willing to endure labor and focused on achieving results, though there may be injuries. His nature is courageous in taking responsibility but his views are stubborn. If he has a yellow complexion, it indicates that the external influence is invading the main element, leading to minor wealth and status, enjoying a comfortable life with moreofficial stipend, though he may suffer some illness. His nature is weak and tends to be complacent. Therefore, a pure and unadulterated water element is the foundation of a Buddhist character. In the five virtues, it corresponds to wisdom, used to determine the qualities of people. In the five flavors, it corresponds to salt. When examining a person with a water form, one should first determine whether his natural black and moist color is present, then observe whether other colors are supporting or conflicting with it, thus distinguishing between good and bad fortune.

三曰金形。骨堅肉實，方正犄角，得五方之氣而成，其封為兌，其音為商，是為天氣下降之初侯，萬物得之而殺也。以方正犄角、骨肉堅實，是為金局之正體，感受正氣而生也；以陷削欹斜、肉多骨少，是為金局之反體，感受不正之氣而生也。

The third type is called the Metal form. Its bones are hard, its muscles firm, and its appearance is square and angular, formed by receiving the qi of the 'Five Directions'. It corresponds to the trigram Dui in the Eight Trigrams, and to the musical note Shang in the Five Sounds. This is the time when the weather begins to descend, and when all things receive this qi, they become solemn and wither. If the facial bones are square and angular, and both bone and flesh are firm, this is the normal form of Metal, born from receiving the correct qi. If the bones and flesh are sunken and the facial features are crooked, with more flesh than bone, this is the inverted form of Metal, born from receiving incorrect qi.

如金局得白潤色，是其本質之色，主威權王霸，大名事業，亦有仇怨與精明剛執之性情也。如得青色，是為克化為用，主富貴多祿，子孫紹業，稍有奔馳與敏捷拘節之性情也。如得黃色，是為相生而化，主中等富貴，豐足衣祿，稍有成敗與持重膽小之性情也。如得黑色，是為相生不化，主貴而挫折，富而消耗，亦有惡疾與剛復窄狹之性情也。如得紅色，是為鍊金成器，主富貴勞碌，逼迫成功，亦有刑傷與堅決自用之性情也。如純一金局，為帝王將相之品，其屬為義，定壽夭也，蓋其味為辛也。

A person with a metal constitution who has a white and moist complexion is displaying his true color, indicating authority and great achievements, and gaining a prominent reputation. However, he may also accumulate enmity, and his nature is sharp and stubborn. If he has a green complexion, it means that metal overcomes wood but can be transformed into his own use, indicating wealth and many official positions, with his descendants able to inherit the family business. He may need to work hard, and his nature is quick-witted but overly concerned with details. If he has a yellow complexion, it means that earth and metal mutually generate and transform into each other, indicating moderate wealth and sufficient food and clothing, with some success and failure, and his nature is cautious but timid. If he has a black complexion, it means that metal generates water but cannot transform it, indicating that although he may be wealthy, he faces many obstacles and losses, and may suffer from serious illness. His nature is rigid and changeable, with a narrow capacity. If he has a red complexion, it means that fire refines metal into a useful object, indicating wealth but with hard work, achieving success under pressure, and possibly suffering injuries. His nature is determined but stubborn. Therefore, a pure and unadulterated metal formation represents the character of emperors and generals, belonging to the virtue of righteousness in the five constants, and is used to determine longevity or short life, and corresponds to the bitter taste in the five flavors. Among the five colors, only white is the true color of metal. The other four colors must first be examined to see whether they generate or overcome metal, and then determine whether the fortune of wealth is stable or accompanied by hardship.

四曰土形。敦厚而重，深濁平勻，得五濁之氣而成，其封為坤，其音為宮，是為天氣半升半沉之侯，萬物得之而容納也。以敦厚而深、濁重寬平，是為土形之正體，感受正氣而生也；以蜂腰削臀、肉浮而流，是為土形之反體，感受不正之氣而生也。

The fourth type is called the Earth form. Its physique is solid and heavy, with a deep and turbid color that is even and balanced. It is formed by receiving the "Five Impure" energies. It corresponds to the Earth trigram in the Eight Trigrams and the Palace tone in the Five Sounds. It is equivalent to the time when the weather is half rising and half sinking; when all things receive this energy, they can hold and carry things. If it is solid and deep, with a turbid color, heavy and broad, this is the correct form of Earth, generated by receiving the proper energy. If the waist is thin like a bee, the hips are narrow and thin, and the muscles are floating and loose, this is the inverted form of Earth, generated by receiving improper energy.

如土形得黃潤色，是為本質之色，主大富多壽，安和康寧，稍有顧忌與厚遲疑之性情也。如得青色，是為受制相犯，主中富小貴，勞碌受制，亦有反覆與循私妄貪之性情也。如得白色，是為金土相化，主小貴素豐，小名專技，亦有私志與偏僻自恃之性情也。如得黑色，是為克而不化，主刑剋疾苦，勞碌衣祿，亦有夭亡與狹小愚庸之性情也。如得紅色，是為火爍土燥，主勞苦奔馳，刑剋牽制，亦有窮困與拘泥妄拙之性情也。如純一土局，為大富大壽之品，其屬為信，定貧富也，蓋其味為甘也。

A person with a earthy constitution who has a yellow and moist complexion is displaying his true color, indicating great wealth and longevity, a life of peace and comfort, with some caution, and a nature that is sincere and cautious. If he has a green complexion, it indicates that wood is overcoming earth, causing conflict, leading to moderate wealth and minor status, with toil and constant restriction, and also reversals; his nature is biased and greedy. If he has a white complexion, it indicates that earth and metal mutually generate and transform, leading to minor status and a generally prosperous family, with some reputation or a particular skill, but also with private desires, and a nature that is eccentric and self-reliant. If he has a black complexion, it indicates that earth is overcoming water without transformation, leading to punishments, illness, and hardship, though he may have enough clothing and food, but also the risk of early death; his nature is narrow-minded and dull. If he has a red complexion, it indicates that fire scorches and dries the earth, leading to toil and restrictions, and also poverty; his nature is rigid and clumsy, and he acts recklessly. Therefore, a pure and unadulterated earth formation represents a great wealth and longevity character. In the five constants, it belongs to trust, and determines wealth and poverty. In the five flavors, it belongs to sweetness. The virtue of the earthy constitution lies entirely in the word 'thick': thickness allows it to carry and contain. Once it becomes loose and unstable, its true nature is lost, and all the aforementioned defects will follow.

五曰火形。局露有頂，上尖下闊，得五露之氣而成，其封為離，其音為徵，是為天氣上升之極侯，萬物得之而長也。以上銳下豐、尖露起峰，是為火局之正體，感受正氣而生也；以唇吹氣短、濁緊枯焦，是為火局之反體，感受不正之氣而生也。

The fifth type is called the Fire Form. Its shape is exposed externally with a peak on the head, the upper part sharp and narrow, the lower part broad and full, formed by receiving the "Five Exhalations." It corresponds to the trigram Li (Fire) in the Eight Trigrams, and to the tone Zheng in the Five Sounds. It is equivalent to the time when the weather reaches its peak of ascent, and all things receive this energy to grow and flourish. If the upper part is sharp and the lower part is full, with the peak clearly visible, this is the true form of the Fire structure, generated by receiving the correct energy. If the lips are puffed out as if blowing fire, the breath is short and labored, the complexion is turbid, tight, and dry, this is the inverted form of the Fire structure, generated by receiving incorrect energy.

如得紅潤色，是為本質之色，主公侯將相，危局發達，亦有艱難險阻興敏捷驕勇之性情也。如得白色，是為火爍金毀，主富貴驚險，多成多敗，亦有孤刑與貪妄放縱之性情也。如得青色，是為木火通靈，主小富小貴，勞碌牽制，亦有羈絆與猶豫見小之性情也。如得黃色，是為相生不化，主富過於貴，飄搖刑剋，亦有殘破與慳悋浮亂之性倩也。如得黑色，是為水火不交，主挫折失敗，冷退刑傷，亦有疾夭與拙偏邪惑之性情也。如純一火局，為公侯將相之品，其屬為禮，定剛柔也，蓋其味為苦也。

A person with a fire constitution who has a red and moist complexion is displaying his true color, indicating a position of high rank such as a marquis or general. He can achieve success in difficult situations, but will inevitably face hardships. His nature is quick-witted, proud, fierce, and bold. If he has a white complexion, it signifies fire consuming metal, leading to wealth but with many dangers and setbacks throughout life, along with loneliness and conflicts. His nature is greedy, reckless, and unrestrained. If he has a green complexion, it indicates wood and fire mutually generating and being harmonious, leading to small wealth and status, with hard work and being constantly restricted. He is often bound by circumstances and has a hesitant nature with limited insight. If he has a yellow complexion, it indicates fire generating earth but not transforming it, leading to wealth surpassing rank, a life of instability and conflict, and some degree of imperfection and failure. His nature is stingy and restless. If he has a black complexion, it indicates water and fire not interacting, leading to setbacks and failure, a decline in status with injuries, and possible illness or early death. His nature is clumsy and stubborn, easily influenced by wrong ideas. Therefore, a pure and unadulterated fire constitution represents the character of a marquis or general, belonging to the virtue of propriety in the five constants, determining rigidity or flexibility, and corresponding to the bitter taste in the five flavors. Fire is the most intense element; when it displays its true color, it brings great temporary success, but once it meets control or drainage, success and failure become unpredictable. Therefore, when observing a person with a fire constitution, it is especially important to clearly discern the relationships of generation and control in their complexion.

公篤曰：相有千般，難逃生剋制化之中；法固無窮，參考吉凶禍福之義。形格各得其氣而生，以相生相化為吉，相爭相剋為凶。凡定格局，先明主客兼體之義，為第一步，故吉凶禍福皆在其中，以合格為富貴壽考，不合格為貧賤勞碌也。

Chen Gongdu said: There are thousands of kinds of physiognomy, but they all fall within the scope of the Five Phases' mutual generation, mutual control, regulation, and transformation. Although the methods are infinite, they must all be applied according to the principles of good fortune, misfortune, calamity, and blessing. Each person's physical form is endowed with a particular qi at birth. Those that are mutually generated or transformed are auspicious, while those that compete or control each other are inauspicious. To determine a person's pattern, the first step is to clearly identify which phase is the main one, which is the guest one, and which are the accompanying forms. Good fortune, misfortune, calamity, and blessing all lie within this. Those who conform to the pattern will be wealthy, noble, and long-lived, while those who do not will be poor, lowly, and hardworking.

一大一小為不配，又陷又露為不周。五官以開展為吉，五嶽以勻配為吉，故一大一小，皆受剋制而有缺點也。又陷者，為不足之破敗而生；又露者，為不合之刑剋而成，故不周全，亦相法之所忌也。蓋不足者，而見缺點之敗；有餘者，而見刑傷之勞，均非善相，而不合法也。

A face that is one side large and the other small is called "not balanced." If both sunken and exposed, it is called "not complete." The five organs are considered auspicious when they are spread out and broad. The five mountains are considered auspicious when they are evenly matched with each other. Therefore, if one is large and the other small, they are both subject to restriction and have defects.the so-called "sunken" is because of insufficient weight leading to damage;the so-called "exposed" is because of improper coordination causing punishment. When these two conditions are combined, it is incomplete, which is something to be avoided in physiognomy. One must know that insufficient weight will show failure due to defects; excessive weight will show hardship from punishment—both are not good signs and do not conform to the standards.

額高耳反，主前澤破耗，火克金也。南嶽高露，為火之有餘；耳反廓飛，為金之不足。故火克其金，而前澤破耗，祖業蕭條。余每見南嶽高廣，而反無前業，皆兩耳之輪反廓飛之不配也。蓋兩耳為初，故前業不守，而見破耗也。

A person with a high forehead and ears that are inverted and spread out indicates that the family's inherited property will be lost, due to fire overcoming metal. The forehead represents 'Nan Yu' (Southern Mountain), which belongs to fire; if it is high and prominent, it indicates an excess of fire. The ears belong to metal; if the ear lobes are inverted and the ear shape is spread out, it indicates a deficiency in metal. Therefore, fire overcomes metal, causing the blessings of ancestors to be consumed and the family's inheritance to decline. I often see people with broad and high foreheads who do not inherit the family's property, because their ears are inverted and spread out, not matching the forehead. The ears govern early years of life, so the family's property cannot be maintained, and it is lost from the beginning.

額尖頦大，主一生困窮，水克火也。余考南嶽尖削，為火之不足；地閣豐大，為水之有餘。故水克其火，而一生困窮，勞碌刑剋。余每見地庫豐隆，而反受窮困，亦由上亭尖弱之不配，火星受克於水故也，即天停可勝地閣之義也。

A person with a sharp forehead and a large lower jaw is destined for a life of hardship and poverty, which is due to water overcoming fire. I have studied this: the forehead, belonging to the southern mountain and associated with fire, is sharp and thin, indicating insufficient fire energy. The lower jaw, belonging to the water element, is full and wide, indicating excessive water. Therefore, water overcomes fire, leading to a life of hardship, toil, and frequent conflicts. I have often seen people with a full and prominent lower jaw who still end up poor, also because their upper part, the forehead, is weak and not in harmony. The fire element is subdued by water, which is why this occurs. This is the principle in physiognomy that the upper part should be stronger than the lower part.

耳大目小，愚庸無知，金傷木也。兩耳為金星，如形質長大，為金之有餘；兩目為木星，內為肝絡，如形式太小，為木之不足。故金克其木，天姿愚拙，受制而壽。凡聰明者，耳目相配，耳有垂珠，目有清光，兩不相剋，而反相用也。

A person with large ears and small eyes is considered to have a dull and ignorant mind, which is referred to as metal overcoming wood. The ears are associated with the metal element, and if they are long and large, it indicates an excess of metal. The eyes are associated with the wood element, and since they are connected internally to the liver's meridians, if they are too small, it indicates a deficiency in wood. Therefore, metal overcomes wood, resulting in a dull mind, yet such a person tends to live longer. Those who are intelligent have ears and eyes that are in harmony: ears with hanging lobes and eyes with bright light, where the two elements do not overcome each other but rather support each other. This shows that one cannot judge the mind solely by one organ's size; the key is whether the proportions of the organs are in balance with each other.

目露鼻弱，凶險迭見，木克土也。兩目大而露，為木之有餘；鼻小弱尖，為土星之不足。故木克其土，應刑剋人丁，驚險失敗，凶危挫折，皆土受木之克。凡貴在眼，富在鼻，成敗之關鍵在比。如兩相剋制，雖貴亦貧窮，而有危險之傾覆，己身破家也。

A person with prominent eyes and a thin nose is prone to continuous misfortunes, which is due to wood controlling earth. Large and prominent eyes indicate excess wood, while a small, weak, and pointed nose indicates deficiency in the earth element. Therefore, wood is controlling earth, leading to misfortunes such as harm to family members, accidents, failures, and dangers, all resulting from earth being controlled by wood. In physiognomy, wealth is judged by the nose and status by the eyes, and the key to success or failure lies here. If these elements mutually control each other, even if one is prosperous, poverty will follow, along with the risk of collapse and the loss of family fortune.

鼻大口小，破梓離鄉之格，土克水也。鼻為土星，豐隆過大，為土之有餘；口小唇薄，為水星之不足。水受土克，則有六親之累，內外之患，因而破梓離鄉，而無立身之地，口為衣祿關鍵故也。土星雖大，孤立而無用也。

A person with a large nose and a small mouth represents a pattern of leaving one's homeland and abandoning one's home, which is an instance of earth overcoming water. The nose corresponds to the earth element, and an overly prominent nose indicates an excess of earth; a small mouth and thin lips indicate a deficiency of the water element. When water is overcome by earth, it leads to being burdened by the Six Relations, causing troubles both inside and outside, thus resulting in leaving the homeland. One cannot establish oneself in the native land because the mouth is the key to sustenance. Although the nose is large, it remains isolated and ineffective.

髭粗眉細，奴欺戚累之輩，下犯上也。眉為文采之官，在上為主；髭為下停之表，在下為客。均以柔細為合格。如眉粗濃而髭柔細，此為上臨下之格，尚不至為害；如眉柔細而髭粗濃，此為客凌其主、下欺其上之格，當然有害而凌虐，以相欺而累也。

A person with thick eyebrows and thin mustache is one who is oppressed by servants and troubled by relatives, which represents a situation where the lower ranks defy the upper. The eyebrows represent the official position related to literary talent and are associated with the superior; the mustache signifies the lower part of the face and is associated with the subordinate. Both are considered appropriate when they are soft and fine. If the eyebrows are thick and the mustache is soft and fine, this indicates a situation where the superior dominates the inferior, which does not lead to serious harm. However, if the eyebrows are soft and fine while the mustache is thick and coarse, this represents a situation where the subordinate defies the superior, leading naturally to oppression and being troubled by others. In physiognomy, the distinction between superior and inferior, and between master and guest, is not only about wealth and poverty. Whether the eyebrows or the mustache are thick or thin already determines the relationship between the superior and the subordinate.

故法以陽陰交垢，為萬物生；以五行錯綜，為萬物用。人之稟受，以陰陽交垢，而萬物發生。天有陰陽而歲功成，人有陰陽而男女生，氣有陰陽而寒暑別，地有陰陽而五穀收。凡人道物類器用，皆以五行之生剋制化而為用也。人之形格氣色，亦合陰陽五行也。

Therefore, physiognomy is based on the interaction of yin and yang as the fundamental principle for the generation of all things, and the intermingling of the Five Phases as the means through which all things function. What humans inherit is the result of the interaction of yin and yang, leading to the emergence of all things. Heaven has yin and yang, thus enabling the completion of the annual cycle of seasons; humans have yin and yang, thus distinguishing between male and female; qi has yin and yang, thus creating the distinction between cold and heat; earth has yin and yang, thus allowing the harvest of five grains. All principles of human affairs, the nature of creatures, and the functions of tools depend on the generation, overcoming, controlling, and transformation of the Five Phases. A person's physical form and complexion also conform to the principles of yin and yang and the Five Phases.

五行平勻，相生而為用；五行強弱，相剋而為害。故人內具五行，心肝脾肺腎是也；外具五行，眉目鼻耳口是也。五行不可過，亦不可不足。如內五行不足，則有疾病發生；外五行不足，則有貧賤之害。過之則傷，而有孤獨刑剋；不及則害，而有夭亡下賤也。

The Five Phases should be evenly distributed, so they can generate each other and function properly; if the Five Phases are greatly imbalanced, they will control each other and cause harm. Therefore, a person has the Five Phases internally, which are the heart, liver, spleen, lungs, and kidneys; and externally, which are the eyebrows, eyes, nose, ears, and mouth. The Five Phases should neither be excessive nor deficient. If the internal Five Phases are deficient, illness will arise; if the external Five Phases are deficient, there will be harm from poverty and low status. Excessiveness causes injury and brings about loneliness and punishment; deficiency leads to suffering and results in early death or low status. Therefore, face reading is not about finding which part is best, but about seeing whether the five parts can coexist harmoniously: internal harmony ensures health, external harmony ensures a smooth destiny.

睛清額寬，必是貴豪之人；神充嶽大，方為賢傑之士。睛清主貴，額寬亦主貴，如兼而有之，則為貴之豪者。神充者氣厚而特智，又主壽徵；嶽大者主有奇特行為，流芳千古，此賢傑之品，而立非常之功也。

Those with clear and bright eyes and broad foreheads are certainly outstanding heroes among the noble and powerful; those with abundant spirit and prominent Five Mountains are considered truly virtuous and outstanding individuals. Clear and bright eyes indicate nobility, and a broad forehead also indicates nobility. Having both signifies a heroic figure among the noble. Those with abundant spirit have thick vital energy and surpassing wisdom, which is a sign of longevity. Those with prominent Five Mountains often have extraordinary achievements, capable of leaving a lasting legacy—this is the character of the virtuous and outstanding, capable of establishing remarkable accomplishments.

金木不可以相剋，水火不可以相犯。金木不可平均而相爭，則相剋而為害矣；水火不可平勻而相爭，亦相剋而為害矣。故以金多木少，則為克化成用；木多金少，則為削木成器。水火亦然，相爭而不濟其用也。

Gold and wood cannot mutually control each other, nor can water and fire mutually attack each other. When gold and wood are of equal strength and neither yields, they become mutually controlling and harmful; similarly, when water and fire are of equal strength and neither yields, they also become mutually controlling and harmful. Therefore, if there is an excess of gold and a deficiency of wood, the gold overcomes the wood and transforms into something useful; if there is an excess of wood and a deficiency of gold, the gold cuts the wood to shape it into an object. The same applies to water and fire: if they are evenly matched and struggle against each other, they cannot fully exert their respective uses.

是以金不嫌方，木不嫌瘦，水不嫌肥，火不嫌露，土不嫌濁。純一則富貴壽考，反犯則勞苦貧賤。金以方為用，故不嫌其方也；木不嫌瘦，以瘦為用故也；水以圓肥為用，故不嫌其肥也；火以露為用，故不嫌其露也；土以濁為用，故不嫌其濁也。五形各得其正，皆富貴壽考；反犯則勞苦貧賤，與迍邅夭亡也。

Therefore, the form of metal does not dislike being square, the form of wood does not dislike being slender, the form of water does not dislike being plump, the form of fire does not dislike being sharp and exposed, and the form of earth does not dislike being thick and turbid. If the five elements are pure and unmingled, they indicate wealth, honor, and longevity; if they mutually counteract or conflict, they indicate hardship and poverty. Metal uses squareness as its characteristic, so it does not dislike being square; wood uses slenderness as its characteristic, so it does not dislike being slender; water uses plumpness as its characteristic, so it does not dislike being plump; fire uses sharpness and exposure as its characteristic, so it does not dislike being sharp and exposed; earth uses thickness and turbidity as its characteristic, so it does not dislike being thick and turbid. The five forms each maintain their own characteristics, and thus can achieve wealth, honor, and longevity; once they counteract or conflict with each other, they lead to hardship, poverty, and even distress and early death. The terms 'dislike' and 'not dislike' depend entirely on whether a particular feature is inherent to the form. What is inherent to the form is better the more it is present; what is not inherent is a burden even in the slightest degree.

似金得金剛毅深，而威權萬里；似木得木資財足，兩流芳千年。純金之局，而得其金氣，主大貴而有權勢；純木之局，而得其木氣，主清貴而富足。故帝王將相皆多出金局，仙品多出本局，次亦聖賢，又次則名士名流，而有流芳事業，其富足尚其次也。

Those who appear like metal and also possess the essence of metal are strong-willed and deep-minded, with authority extending over thousands of miles. Those who appear like wood and also possess the essence of wood have abundant wealth and a reputation that endures for a thousand years. If a person's destiny is purely of metal and possesses the true essence of metal, they will achieve great honor and hold power. If a person's destiny is purely of wood and possesses the true essence of wood, they will attain clarity and nobility, with family prosperity. Therefore, throughout history, emperors and generals have mostly come from the metal destiny. The highest level of spiritual attainment, like that of immortals, comes from the wood destiny. The next level is that of sages and virtuous men, and then comes that of famous scholars and celebrities, all of whom can leave behind a legacy for future generations. As for wealth, it is secondary in importance.

似水得水文學貴，而福澤綿綿；似土得土富財庫，而積金壘壘。純水之局，而得水氣，主大富貴而有權勢；純土之局，而得土氣，主大富而有壽徵。故帝王多出水局，次則為公侯之品；鉅富多出土局，次亦富甲一州一邑也。

Those who appear like water but also possess the qi of water will achieve prominence through literature and enjoy long-lasting blessings; those who appear like earth but also possess the qi of earth will have abundant wealth, with mountains of gold and silver. If a pure water formation is accompanied by the essential qi of water, it indicates great wealth and power; if a pure earth formation is accompanied by the essential qi of earth, it indicates great wealth and a sign of long life. Therefore, emperors often come from water formations, and the next level are of the character of marquises and dukes; great wealthy people often come from earth formations, and the next level can become the richest in a county or prefecture.

似火得火主機智，而勢碌險阻之功名；主客相合亦富貴，而平安享受之福澤。純火之局，由尖露而成，主公侯將相之品，故寇準之頭尖似筆，馬周之肩聳如蕉，然多出艱難險阻之時，而成功業也。如五行之主客相合，亦為富貴壽考，而有厚福之格也。

A person whose appearance resembles fire and who is influenced by fire energy is usually intelligent and quick-witted, and their achievements and fame are obtained through hard work and overcoming difficulties. If the main and guest elements of the Five Phases are in harmony, they will also attain wealth and honor, and be able to enjoy their blessings. A pure fire formation is characterized by sharp and exposed features, indicating a personality of a prince or general. Therefore, in the Song Dynasty, Kou Zhun had a head as sharp as a brush, and in the Tang Dynasty, Ma Zhou had shoulders as prominent as a banana leaf, both examples of a fire formation. However, such people often achieve their accomplishments amidst difficult and challenging circumstances. As for those whose main and guest elements are properly matched, they also possess a structure leading to wealth, longevity, and deep blessings.

金形得金，局逢土為佳；土形得土局，見火尤妙。金形主貴，如兼一線之土，則貴中有富也；土局主富，如兼一線之火，則有小貴而合其用也。此言兼體之合格，上言純一之局也。

A person with a metal form benefits from a metal atmosphere; if they also have a bit of earth, it is even better. A person with an earth form benefits from an earth atmosphere; if they also have a bit of fire, it is especially good. A metal form indicates nobility; if it also has a bit of earth atmosphere, it means nobility with wealth—because earth generates metal. An earth form indicates wealth; if it also has a bit of fire atmosphere, it can bring some minor nobility and harmony in use—because fire generates earth. These two sentences discuss the situation where a form is combined with a compatible atmosphere. The previous text, however, refers to a pure and unmixed form structure.

金局火重，財散如塵；木主金傷，錢消似雪。金之本局，如兼火體一半，或四分，皆言金局之受傷也，故財帛日見消耗矣。如木之本局，兼金一半，或四分，亦言木之受傷他，而財帛如湯潑雪之化也。

When the metal element is dominant but the fire element is too strong, wealth disperses like dust; when wood is the main element but is harmed by metal, wealth melts away like accumulated snow. If the metal element is the main one, and the fire element makes up half or a quarter of it, the metal element is considered injured, so wealth gradually diminishes. If the wood element is the main one, and the metal element makes up half or a quarter of it, the wood element is considered injured, and wealth melts away completely like snow being melted by boiling water.

火得紅活，用顯奇榮；水逢黑潤，愈增福壽。火局得紅活之氣，當然立奇功而封侯拜相，但從驚險處而發達也。故馬周之興唐室，在中興時代；寇準之輔宋室，在克敵時代。水局得黑潤，亦主貴壽多福。

The fire element is characterized by a red and lively appearance, which inevitably leads to remarkable achievements and distinguished honor. The water element, when encountering black and moist energy, enhances one's fortune and longevity. When a person of the fire element receives red and lively energy, they naturally achieve extraordinary accomplishments and attain high official positions, but their success usually comes through challenging circumstances. Therefore, Ma Zhou assisted the Tang dynasty during its revival period, and Kou Zhun supported the Song dynasty during its resistance against enemies. Similarly, a person of the water element who receives black and moist energy also signifies the manifestation of prestige, longevity, and abundant blessings.

火形兼木，必定超榮；水局逢金，於須發達。火局本尖露而成，如加以清秀，則為木火通靈之局，亦主智敏而享盛名，又作身後之事業，比言超群榮貴也。水局兼金，則為有權之貴，盛衰皆為權貴，亂世尤發武貴也。

Fire type combined with Wood type is sure to bring great honor and distinction; Water type encountering Metal type will eventually lead to success. Fire type is originally formed by sharp and exposed features, and if it is further enhanced with refined and elegant qualities, it forms a pattern of Wood and Fire communicating, indicating intelligence and quickness, achieving great fame, and leaving behind a lasting legacy, which is called surpassing others in honor and wealth. Water type combined with Metal type indicates a noble and powerful destiny, capable of holding power regardless of whether the world is prosperous or chaotic. In times of turmoil, it is especially likely to rise to prominence in military positions.

土逢乙木，奇發流通；木遇微金，削成器用。土局本主富而不貴，如兼一線之木，則為克化而有用，則富中有貴名也。然多為異路功名，而曰奇發，因其人為利用，因其時為利用故也。本周兼一線之金，則削成器用，走險而發，則貴而有權也。

When earth shape meets a small amount of wood of the Yi stem, it can develop in a unique way, leading to smooth flow of wealth. When wood shape meets a weak metal, it is like cutting wood with a knife to make useful objects. Earth shape naturally indicates wealth rather than nobility. If it is accompanied by a trace of wood energy, the wood can overcome the earth and transform into something useful, resulting in wealth accompanied by a noble reputation. However, this is mostly achieved through unconventional means, so it is called "qifa" — either gaining success through people or through timing. When a wood shape is accompanied by a trace of metal energy, it is like cutting wood into useful objects, achieving success through taking risks, thus attaining both nobility and power.

火得微金，有財難積而不入庫；木逢重金，雖貴必勞，而多挫折。火本克金，如金多火少，則煉成寶劍而為用；火多金少，則消化無餘矣，雖有財而不入庫。金本克木，如木少金多，克化為用；木多金少，削成器用；最忌金木各半，而相爭也。

Fire type with only a little metal will have wealth but be unable to accumulate it or store it; the wealth cannot be kept. Wood type encountering excessive metal, even if it attains high status, will certainly be hardworking and face many obstacles. Fire naturally overcomes metal; if there is a lot of metal and little fire, the metal can be refined into a useful sword; but if there is a lot of fire and little metal, the metal will be completely melted away, so although there is wealth, it cannot be retained. Metal naturally overcomes wood; if there is little wood and much metal, the metal can overcome and transform the wood, working in one's favor; but if there is much wood and little metal, the metal will cut the wood into tools. The most unfavorable situation is when metal and wood are each half, and they struggle against each other.

木不兼金，雖貴而無權；火不兼土，已成而忽敗。純木為清貴仙品，有大名而無權勢，須得微金以削成器，方為貴而有權也。火為上炎之象，而不持久，故得微土方持久，否則一成一敗矣。

Wood forms that do not combine with metal, even if they appear prosperous, lack real power; fire forms that do not combine with earth, will succeed only to fail suddenly. Pure wood form indicates a refined and noble character like that of a sage, with great reputation but no power. It must have a bit of metal to shape the wood into a useful tool, thus achieving both status and authority. Fire represents upward burning, which does not last long, so it needs a bit of earth to sustain it. Otherwise, it will succeed and fail repeatedly.

水金合用，方大貴而無極；金土合形，雖富榮而有限。五形以金水兩形為大富貴，千古帝王多出金水之局，故金水合用而成一局，則大貴矣。金主貴而土主富，如金土合用，則為中富中貴，或常富常貴，以及教授梓榮之例。

Water and Metal combine to form a powerful configuration, leading to extreme wealth and boundless fortune; Metal and Earth combine to form a shape, which brings wealth and honor but with limitations. Among the five forms, the configurations of Metal and Water are most significant for great wealth and high status. Many emperors throughout thousands of years have come from the Metal-Water configuration, so when Metal and Water combine to form a configuration, it signifies great fortune. Metal signifies high status, while Earth signifies wealth. If Metal and Earth combine, it results in moderate wealth and moderate status, or ordinary wealth and honor, similar to being a teacher or achieving local recognition.

聲音相應，純一取之；內外不合，酌量定也。形格為外相之表，聲音為內相之氣。然聲音亦有金木水火土各音，如合其形，則純一而論；如內外不同，又須審查而酌量定之也。

When the sound corresponds with the form and structure, it should be judged according to the pure and unified structure. If the internal and external aspects are inconsistent, then one must consider the circumstances carefully to make a judgment. The form and structure represent the external appearance, while the sound reflects the internal vital energy. Sound can also be categorized into five types corresponding to metal, wood, water, fire, and earth. If the sound matches the form and structure, it should be treated as a pure and unified structure. If there is inconsistency between internal and external aspects, one must examine carefully and weigh the importance to make a decision.

心者貌之根，審心而善惡自見；行者心之表，觀行而禍福可知。余考心為全身主宰，有心然後有性，有性然後有行為，凡事先動於心，後露於形，故聖人有中形外、胸正瞭焉、胸不正睦焉之說。按行為是心之代表，福善禍淫，乃天道之自然；福淫禍善，乃相法之形質。查其有心無心之行為，心善心惡之原理，或天道支配人事，或人事強勝天道，當以形格限氣色，為認定之標準也。

The heart is the root of appearance; examining a person's heart reveals his goodness or wickedness naturally. Actions are the external manifestations of the heart; observing one's actions allows one to know his fortune or misfortune. These are the first two lines of Chen Tuan's "Essay on the Physiognomy of the Heart." The author's commentary: The heart is the master of the whole body; only with a heart can there be temperament and disposition, and only with temperament and disposition can there be actions. All affairs first arise in the heart and then manifest in appearance. Therefore, sages say, "What is within is expressed without," and "If the heart is upright, the eyes are bright; if the heart is not upright, the eyes are dim." Actions are the representation of the heart: good deeds bring blessings, evil deeds bring misfortune, which is the natural order of heaven. If evil deeds bring blessings and good deeds bring misfortune, one must look into the physical form and its qualities to find the reason. To examine whether a person's actions are intentional or unintentional, whether his heart is good or evil, whether it is heaven that governs human affairs or human affairs that surpass heaven, all should be judged by the combination of form and color.

心性不公平，難得兒孫長育；言語多反覆，應知詭譎旋生。人處社會交際，以公平交易為正當，方為昭信用而持久。如有欺詐，雖有暫時利益，亦不久必敗，或兒孫不肖與刑剋。按言語反覆，其人奸貪妄舉，險詐心毒，不可交遊同事也。

A person with an unfair heart will find it difficult for their descendants to grow up smoothly; a person who speaks inconsistently will soon find deceit following him. The author explains: in social interactions, fairness in transactions is considered proper, allowing one to demonstrate integrity and achieve long-term success. If one engages in deceit, although they may gain temporary benefits, they will inevitably fail soon after, or it may manifest in the failure of their descendants or the punishment of their children. As for those who speak inconsistently, they are dishonest and reckless in their actions, cunning and malicious in heart, and should not be associated with or entrusted with any affairs.

垂首低言，必是奸貪之輩；披肝露膽，決為英傑之人；心和氣平，可上孫榮子貴；才偏性傲，定招大禍奇窮。垂首者，沉思用心之態；低言者，邪淫不正之例。披肝言其正直，露膽言其耿介；心和言其量宏，氣平言其厚重。才偏者，私心自用；性傲者，暴戾凌人，故有取怨結仇之大禍潛伏也。

Those who speak in a low voice and keep their heads down are certainly greedy and deceitful; those who can openly show their sincerity and integrity are truly outstanding heroes. Those with a peaceful heart and calm demeanor will have their descendants flourish and achieve honor. However, those with one-sided abilities and an arrogant disposition will inevitably bring about great misfortune and poverty. The author explains: speaking in a low voice indicates a secretive and calculating nature, while keeping one's head down suggests deep contemplation. "Piercing the liver" describes someone who is upright and honest, and "exposing the胆" describes someone who is principled and incorruptible. "A peaceful heart" describes a person of great capacity and tolerance, and "a calm spirit" describes someone of solid and dignified character. Those with one-sided talents are selfish and self-willed, while those with an arrogant nature are tyrannical and domineering, thus harboring great enmity and calamity within them.

轉眼無情，兒孫累重；談時念舊，富貴期頤；仗富欺貧，焉可托妻寄子；敬老憐幼，必能裕後光前。無情之人，六親斷絕，朋友交惡，故累及子孫；念舊之人，多結深厚善緣，故能享大福。仗富欺貧，其人無公理，故招官訟而敗家；敬老憐幼，其人多慈良，故種福田而發達。

Those who turn their backs and show no mercy, making their sons and grandsons a burden; those who speak kindly yet remember old kindness, will be both wealthy and long-lived. Those who use their wealth to oppress the poor cannot entrust their wife and children to them; those who respect the elderly and care for the young will surely honor their ancestors and bring blessings to future generations. The author explains: the unfeeling person cuts off the Six Relations and incurs enmity with friends, thus burdening their descendants; the one who remembers old kindness cultivates deep good connections, thus enjoying great blessings. Those who use wealth to oppress the poor lack justice in their hearts, thus inviting lawsuits and ruining their family; those who respect the elderly and care for the young are mostly benevolent and kind, thus planting fields of merit and achieving success.

輕口出違言，壽元短折；忘恩思小怨，科第難成；小富小貴易盈，前程有限；大富大貴不動，獲福無程。日德關係頗大，妄語可傷人命，破人產，故有禍從口出之說。忘恩者，不可問前程也。小富貴易盈，當然不是大器；大富貴不動，當然是厚福。

Speaking carelessly and saying things against reason leads to a short life; forgetting others' kindness while remembering small grievances prevents success in fame and status. Those who are slightly wealthy and contented have limited prospects; those who are greatly wealthy yet remain calm and unmoved will enjoy endless blessings. The author explains: speaking well is very important; a single false word can harm a person's life and destroy their property, hence the saying 'calamity comes from the mouth.' Those who forget kindness and betray gratitude will not have a promising future. Those who are slightly rich and satisfied are not destined for great achievements; those who are greatly rich yet remain unmoved in heart certainly have deep blessings.

欺蔽陰私，縱有榮華享不久；公平正直，雖無子息死為神。開口說輕生，臨大節決然規避；逢人稱知己，即深交究竟平常。上二句是言公理，下二句是言性情。余每見能言者，於事實均相反，故常說輕生，而不能循正義；素稱知己，心有別圖。凡流露於表面者，皆非事實；或言過其實者，皆不能履行。此希夷深於社會學，始有如此精義也。

Those who secretly deceive and engage in hidden affairs, even if they enjoy temporary prosperity, will not maintain it long; those who are fair and upright, even without descendants, will be honored and worshipped as deities after their death. Those who often boast of being willing to risk their lives will certainly flee when faced with a great test; those who call everyone their知己 (intimate friend) will not achieve anything special even with deep relationships. The author explains: the first two lines speak of principles, while the last two lines speak of human nature. I often see eloquent people whose actions contradict their words: they loudly declare they would not spare their lives, yet cannot uphold justice; they always call others their知己, but have ulterior motives in their hearts. All superficial things are not genuine, and exaggerated words cannot be fulfilled. Chen Xiyi deeply understood human affairs and thus could express such profound insights.

處事不辭勞怨，堪為棟樑之材；遇故輒避嫌疑，豈是心腹之寄。乖戾難堪，因訟喪身又害子；待人厚，無端福祿更延年。迷花戀酒，閨中妻妾參商；利己損人，膝下兒孫忤逆；賤買田莊，決生敗子；尊崇師道，必產賢郎。凡社會情形，任勞者有成，避嫌者多阻，乖戾者多官非，厚者多閒福。花酒損身惡疾，不止口舌；損人欺人，皆種惡因於子孫，亦常情也。

Those who are not afraid of toil or of arousing resentment are fit to be pillars of support; those who hastily avoid suspicion when meeting old friends cannot be trusted with important matters. Those with perverse temperaments are likely to get involved in lawsuits and even lose their lives, dragging their sons down with them; those who are kind and sincere will unexpectedly gain blessings and longevity. Those who indulge in drinking and gambling will have their wives and concubines quarrel like the stars of Canopus and Antares; those who benefit themselves at others' expense will have ungrateful and disrespectful children. Those who buy others' estates at low prices will surely produce wasteful sons. Those who respect teachers will surely have capable sons. The author explains: this is how things are in the world. Those who are willing to work hard achieve success, while those who always avoid suspicion find themselves blocked everywhere. Those with bad tempers often get into lawsuits, while those who are kind and sincere enjoy peace and blessings. Indulging in drinking and gambling not only causes disputes but also harms the body and brings illness; harming others and deceiving them are ways of sowing evil for their descendants—these are all common sense in human relations.

愚魯又尖酸，刻薄貧窮兼損壽；聰明反厚，優容福祿及誥封。患難能守，若讀書必為柱石之臣；安樂若忘，縱低才亦是青雲之客。鄙吝勤勞，亦有大富小康之別，宜觀其量；奢侈靡麗，豈無奇人浪子之分，必視其才。尖酸刻薄，多刑人丁而貧苦；聰明厚，皆平安多福。守道安貧，皆非尋常之人。凡人以器量為認人之標準，才智為別人之關鍵，而鑑定其大富小康、奇人浪子，皆在合宜與否耳。

A person who is both dull and sharp-tongued, besides being harsh, will also be poor and short-lived; a person who is intelligent yet kind-hearted, with a broad mind, will enjoy blessings and even receive imperial honors. Those who can remain steadfast in times of hardship, if they are willing to study, will become pillars of the state. Those who live in comfort yet seem to forget their ease, even if their talents are average, will become distinguished officials. Among those who are mean yet diligent, there is a difference between great wealth and moderate prosperity, depending on their capacity. Among those who are extravagant and luxurious, there are certainly both extraordinary people and idle wastrels, and it depends on their talents. The author explains: sharp-tongued and harsh people often cause misfortune to their family members and live in poverty; intelligent and virtuous people are generally safe and prosperous. Those who can uphold righteousness and live in poverty are not ordinary people. To judge a person, we should take their capacity as the standard and their talents as the key. Whether they are rich or moderately prosperous, or an extraordinary person or a wastrel, depends entirely on whether they are appropriate.

弗以見小為守成，惹禍破家難免；莫認惜福為悋慳，輕財仗義盡多。處大事不燥急，偉器晚成；能見機而擴充，高才早發。多才吝教，已無成人亦無成；見過隱規，身可托家亦可托。知足與自滿不同，一則矜而受災，一則謙而受益；大才與庸流各異，一則誕而多敗，一則實而有成。凡事悋慳為見小，當用合度為惜福，持重不燥為大器，逢時見機為多才。一技之長而吝教，終為消滅；規過遷善為君子。驕智有別，才庸各異，故各之事實與利害不同也。

Do not mistake short-sightedness for maintaining what has been achieved, for such a mindset inevitably leads to calamity and ruin; nor should one confuse the careful use of resources with stinginess, for those who cherish blessings are often generous and courageous. Those who remain calm in great matters are destined for great success later in life; those who seize the right opportunity to expand their endeavors are talented individuals who achieve success early. Those who possess many skills yet are reluctant to teach others will not succeed themselves, nor will others; those who quietly advise others to correct their mistakes are trustworthy and can be entrusted with their lives and safety. Knowing contentment is different from being self-satisfied: self-satisfaction brings arrogance and misfortune, while contentment brings humility and benefit. A great talent is very different from an ordinary person: an ordinary person is superficial and often fails, while a great talent is simple and ultimately succeeds. The author explains: to be overly stingy is to have a narrow perspective, while using resources appropriately is called cherishing blessings; being calm and not impetuous is the mark of a great talent, and recognizing the right opportunity is the sign of great ability. Possessing a skill yet refusing to teach it will eventually lead to its loss; those who advise others to correct their mistakes are true gentlemen. Arrogance is different from wisdom, and talent is different from mediocrity, so the circumstances and outcomes of each person will differ accordingly.

忮求勝會，圖名利到底遜人；惻隱心多，遇艱難中途獲救。不分德怨，料難至乎遐年；較量錙銖，豈足期乎大受。剛者圖易就，災傷豈保全無；柔者作事難成，平福亦能安受。樂處生愁，一生辛苦；怒時反笑，至老奸貪。不分德怨，昧卻天良故夭壽；較量錙銖是小品。剛者勇於進取，然有傾覆之失敗；柔者作事猶豫，然有中止之障礙。樂時愁者勞碌，怒時笑者陰毒。

A person who is always jealous and competitive, striving for fame and profit, will in the end fall short of others; a person with much compassion will find help when facing difficulties. Those who cannot distinguish between kindness and resentment are likely to have a short life; those who are overly concerned with small gains are unlikely to shoulder great responsibilities. The strong may accomplish things easily, but they may not be free from misfortunes; the weak may find it hard to achieve things, yet they can enjoy ordinary happiness. Those who are happy but eventually become worried will live a life of hardship; those who are angry but end up laughing will be deceitful in old age. The author explains: those who cannot distinguish between kindness and resentment have lost their moral integrity, hence their short lifespan; those who are overly concerned with small gains are petty. The strong are bold in pursuing their goals but may still face downfall; the weak may hesitate in their actions but will still encounter obstacles. Those who are happy but eventually become worried will live a life of toil; those who are angry but end up laughing are deceitful in old age.

好矜己善初弗再望乎功名，樂談人非最足傷乎性命。責人重而責己輕，弗與同共事；功歸人而過歸己，盡堪救患扶災。矜己善主招嫉，談人非主結仇，二者有反動之害也。責人恕己，即不公平之謂；功人過己，即大器量之別，二者為君子小人之界限也。

Those who boast about their own merits should not expect to achieve fame or success; those who like to gossip about others' faults are most likely to suffer misfortune. If someone is harsh in blaming others but lenient with himself, do not associate with him. However, someone who attributes success to others and takes blame upon himself can be entrusted with saving others from danger. The author explains: boasting about one's own virtues will provoke hatred, while criticizing others will create enemies, both of which will bring about adverse consequences. Being strict with others but forgiving oneself is unjust; giving credit to others and taking responsibility for mistakes is a mark of great magnanimity. These two principles are the distinction between a gentleman and a petty person.

處家孝弟無虧，管櫻奕世；與世吉凶同受，血食千年。任意周全，其德必厚；任情激搏，其心必毒。另變臉薄福之人，能耐久宏量之士。孝弟二字，為品行常度，聖賢初基。與世存亡，為劫在當時，名垂後世。德厚之人天性善，當然耐久；心毒之人天性惡，容易變臉。

Those who are filial at home and fraternal to their brothers without any fault, will have their caps and sashes passed down through generations. Those who share the fortune and misfortune of the whole world will be worshipped even a thousand years later. Those who are always willing to help others thoroughly will certainly have great virtue. Those who act solely according to their own whims, provoking and colliding with others, will certainly have a poisonous heart. Those who are easily angered and turn against others are people with little fortune. Those who can remain steadfast and not change are people of great capacity. The author explains: Filial piety and fraternal love are the constant standards of character, and also the starting point for becoming a sage or a virtuous person. Those who share the rise and fall of the world, although suffering misfortune in their time, will have their names passed down to future generations. Those with great virtue are naturally good by nature and can endure for a long time; those with a poisonous heart are naturally wicked, so they turn against others immediately.

愛與人爭，滋培而前程有限；事求自反，蓄積厚而屈事能伸。少年飛揚浮動，顏子之限難逃；狀年冒昧昏迷，不惑之期難過。喜怒不擇輕重，一事無成；笑罵不查是非，知交斷絕。愛爭為盛世之戒，亂世之趨，故科學為競爭時代，主負氣不壽。自反為容量有智。飛揚者三十二歲止，迷昧者四十歲止，有悞於邪行故也。喜笑怒罵皆不查，其人驕妄，六親失睦，知交斷絕矣。

Those who love to quarrel with others, even if they cultivate much, have limited prospects; those who are willing to examine themselves, have deep reserves, and though they suffer now, they will eventually succeed. Those who are frivolous and boastful in youth cannot pass the gate of Yan Hui's thirty-second year; those who are reckless and confused in middle age cannot pass the threshold of forty and not being confused. Those who cannot distinguish the importance of joy and anger achieve nothing; those who laugh and scold without considering right and wrong lose their friends. The author explains: quarreling is something to be avoided in peaceful times, but in times of chaos, it becomes a trend. Now, with the emphasis on science, it is an age of competition. Such people are easily provoked and do not live long. Those who are willing to self-reflect have both capacity and wisdom. Those who are boastful and restless stop at thirty-two, and those who are confused and糊涂 stop at forty, because they are led astray by wrong paths. Those who do not distinguish between laughter, scolding, anger, and joy are arrogant and reckless, their six relations are not harmonious, and their friends are cut off.

濟人之急，亦有時乎貧乏，天將福矣；排人之難，亦有涉乎囹圄，神必佑之。凍餓休怨根基，造惡所致；瘟亡不由數，獲罪於天。甘受人欺，有子必然大發；常思退步，一生終得安閒。得失不驚其神，非富即貴而且壽；喜怒不形於色，成功立名亦有奸。無事失措倉皇，躬卑狹隘；有難欣然安穩，膽識寬宏。濟急排難，種善因也；造惡結凍餓之果，戕為瘟疫之源。能讓者有厚福，思退者得安全。得失不亂常度，主貴壽；怒喜不現形色，主權奸。

A person who helps others in urgent need may himself become poor, but this is because heaven is about to bestow blessings upon him. One who resolves others' difficulties may himself be involved in prison, but this is because the gods will surely protect him. To suffer from cold and hunger should not be blamed on one's roots, for it is the result of his own wrongdoing. Death from plague is not entirely fate, but due to having offended heaven. Those who willingly endure humiliation will have sons who become prominent. Those who often think of leaving room for others will live a peaceful life. Those whose mind remains undisturbed by gains and losses are either rich or noble and long-lived. Those whose joy and anger do not show on their faces may achieve success and fame, but among them there are also villains. Those who are anxious and confused when there is nothing to do are of low status and narrow-minded. Those who remain calm and composed when facing difficulties are bold and have great courage. The author explains: helping others in urgent need is sowing a good cause; wrongdoing leads to suffering from cold and hunger, and harming others is the source of plague. Those who are willing to yield will have abundant blessings, and those who know how to retreat will gain peace. Those who remain calm in the face of gains and losses are destined for wealth and longevity; those whose joy and anger do not show on their faces may be either a virtuous leader or a cunning villain.

處事存心，終身介吉；果仁積德，五世其昌。人事可憑，天道不爽。如何餐刀飲劍？君子剛復自用，小人行險僥倖。如何投河自隘？男子才短蹈危，女子氣盛見逼。人乃於機，天巧於報施。故君子剛復自用，遇反動力大則危；小人行險僥倖，遇時機不合則凶。男子才短蹈危，當然有傾覆之故；女子氣盛見逼，當然有輕生之舉。

When one acts with good intentions in mind, he remains always in auspicious circumstances throughout his life; when he decisively practices benevolence and accumulates Yin Virtue, his family will flourish for five generations. Human affairs are reliable, and the way of Heaven never goes wrong. Why do some people die by the hands of swords? Because the gentleman is stubborn and self-willed, and the petty person takes risks and acts recklessly. Why do some people commit suicide by drowning in rivers? Because men with insufficient talent find themselves in dangerous situations, and women with excessive temper are forced by others. The author explains: when people use cunning in their affairs, Heaven's response is even more skillful. Therefore, when a gentleman is stubborn and self-willed, he encounters a strong counterforce and becomes in danger; when a petty person takes risks and acts recklessly, he meets an inopportune time and faces misfortune. A man with inadequate talent who dares to take risks naturally meets his downfall; a woman with strong temper who is forced into a situation naturally takes her own life.

如何短折己身？出薄言，做薄事，存薄心，處處皆薄。如何凶災惡死？有陰行，多陰私，藏陰毒，種種皆陰。薄言喪口德而招非，薄事昧天良而結怨，薄心設機阱而害人，故夭壽。陰行含邪淫，陰私悖倫理，陰毒造危機，故罹尚。皆從邪妄發生，當然無好結果也。

Why do you have a short life? Because you speak harsh words, do harsh deeds, and hold a harsh heart, being harsh in everything. Why do you suffer misfortune and die an evil death? Because you engage in wicked actions, involve in secret and improper dealings, and harbor a poisonous and malicious mind, doing all things in a secretive and harmful way. The author explains: harsh words damage one's moral character and invite trouble; harsh deeds violate heaven's righteousness and create enemies; a harsh heart sets traps to harm others, thus causing a short life. Wicked actions contain immorality and lust; secret dealings go against proper conduct; a poisonous and malicious heart creates crises, thus leading to calamity. All these arise from perverse and reckless behavior, naturally leading to bad outcomes.

如何暴病而殘？縱慾奢情。如何毒瘡而危？肥甘膩凝。如何老後無嗣？性情孤僻。如何盛年喪子？心地欺瞞。縱慾自戕，故損其壽；肥膩爽口，故災其身。老後無子，一為孤僻之妄貪，一為悋財之邪行；盛年喪子，亦為悋慳欺心，不積德也。

Why does one suddenly fall ill and become disabled? Because one indulges in excessive desires and overindulges in lust. Why does one suffer from poisonous sores and face life-threatening conditions? Because one consumes excessive rich and fatty foods, which are greasy and obstructing. Why does one have no descendants in old age? Because one is solitary and reserved in nature. Why does one lose a son in middle age? Because one is deceitful in heart. The author explains: indulgence in desires is self-destruction, thus shortening one's lifespan; although rich and fatty foods are pleasant to the palate, they bring misfortune to the body. Those who have no descendants in old age are of two kinds: one is solitary and reserved with a greedy heart, and the other is stingy and has improper conduct. Those who lose their sons in middle age are also due to being stingy and deceitful, unwilling to accumulate virtue.

如何多遭火盜？刻薄為懷。如何時犯官符？強梁作膽。如何端揆首輔？常懷濟物之心。如何拜相封侯？獨挾蓋世之氣。刻薄者，有天災以報之，火盜乃輕重也；強梁者有橫禍，故以官符累之。濟物利人，氣挾蓋世，皆大貴之格也。

Why does one suffer frequent fires and thefts? Because one harbors cruelty in the heart. Why does one often commit legal troubles? Because one dares to act recklessly. Why can one become a high-ranking minister? Because one constantly holds the thought of benefiting the world and helping others. Why can one be appointed as prime minister and receive a noble title? Because one alone possesses an overwhelming spirit. The author explains: Those who are cruel are punished by heaven with calamities; fires and thefts are merely different degrees of severity. Those who are reckless are naturally destined for misfortune, so legal troubles are used to burden them. As for those who can benefit others and have a spirit that surpasses the world, these are all grand and noble patterns of great fortune.

何知金馬玉堂？動容清麗。何知建節擁牙？氣慨凌霄。何知丞薄下吏？量平膽薄。何知明經教授？老近行尸。何知苗而不秀？非惟愚蠢更荒唐。何知秀而不實？蓋謂自賢兼短行。量平而不剛決，膽薄而不勇進，故僅常貴而止。凡以教授職終者，老近行尸頗驗。愚蠢荒唐，乃偏好而惑邪；自賢每行，乃中止而驕傲。此皆希夷之精深處也。

How can one know if a person is destined to enter the Golden Horse Gate and hold a high position in the Jade Hall? Look at his manner and appearance, which are refined and elegant. How can one know if he is capable of holding a banner and commanding troops abroad? Look at his lofty and commanding presence, surpassing the clouds. How can one know if he can only serve as a county magistrate or a clerk? Look at his mediocre character and weak courage and insight. How can one know if he can only be a teacher of classics? Look at his old age, when his spirit appears almost like a corpse. How can one know if he is the kind of person described in the Analects as "a sprout without fruit"? This is not only foolishness, but also reckless behavior. How can one know if he is the kind of person described as "a flourishing plant without substance"? This is self-deception, where he thinks himself virtuous but lacks real virtue. The author explains: a mediocre character cannot be decisive, and weak courage and insight cannot lead to advancement, so he can only reach the level of ordinary officials and nobles. Those who spend their lives as teachers usually appear aged and withered like corpses in old age, and this is a very accurate observation. Foolishness and recklessness come from being stubborn and misled by wrong teachings; self-deception comes from abandoning one's path halfway and being arrogant. These are the profound insights of Chen Xiyi.

若論婦人，先須靜默；從來淑女，不貴才能。貌有威嚴，當膺一品之封；時少修飾，能掌萬金之重。女格古法以靜默為主，坤道宜柔之意，女子無才便是德。今世反此，但取美麗，不問淫蕩；但取才智，不問剛亂。希夷之法，不為用也。

When judging the appearance of a woman, one should first look at whether she is quiet and speaks little; since ancient times, virtuous women have not been known for their talents. Those whose appearance carries a sense of dignity may receive a title of the first rank; those who rarely adorn themselves may manage a fortune of ten thousand gold pieces. The author explains: the ancient method of judging women's appearances emphasizes silence, following the principle of the Earthly Trigram (Kun), which favors gentleness. It is said, "A woman's lack of talent is virtue." However, the current trend is the opposite: only beauty is sought, without considering whether she is licentious; only intelligence is valued, without considering whether she is strong-willed and chaotic. Chen Xiyi's method of judging appearances is no longer applicable today.

多言好勝，縱然有嗣必傷身；孝弟慈良，不特助夫而旺子。貧苦中毫無怨言，兩國褒封；富貴時常惜衣糧，滿堂榮慶。好勝之人，量狹心窄，負氣而病，何能旺子；孝慈之人，器大量寬，當然助夫與家，強身旺子。貧苦不怨，富貴不驕，皆婦德而賢，近世尚浮華，否則土俗矣。

A woman who talks much and likes to win arguments, even if she has children, will surely harm her health. A woman who is filial and kind can not only help her husband but also promote the prosperity of her children. Those who remain without complaint in poverty can receive commendation from both countries; those who still cherish food and clothing in times of wealth will have a family full of honor and joy. The author explains: a woman who likes to win arguments has a narrow mind and a petty heart, easily becomes angry and falls ill, how can she have prosperous children? A filial and kind woman has a broad mind and naturally can help her husband and develop family business, she herself is strong and her children are prosperous. Being without complaint in poverty and not arrogant in wealth are the characteristics of a virtuous woman; however, in recent times, there is a trend of pursuing superficiality, and those who follow this way are considered dull and vulgar.