The fifth chapter on examining the character and virtue (Xu Fu)

陰陽陶鑄幾般人。陰陽二氣生成，分智思賢不肖幾般。陳圖南云：夫人之生，為萬物之貴，懷天地五常之性，抱陰陽二氣之靈，雖秉彝之本問肖容貌之非。《通玄賦》云：陽生陰育，天尊地卑。《燭譽經》云：人凜陰陽之正氣，形似天地以相同。中聖有全德，造化無全功。

Yin and yang are like a potter and a craftsman shaping various forms of people. Only through the interaction of yin and yang can distinctions be made between wisdom and foolishness, virtue and lack of virtue. Chen Tuan said: Human beings are the most honored among all things, possessing the five constants of heaven and earth—benevolence, righteousness, propriety, wisdom, and faithfulness—and carrying the vital energy of yin and yang. Although everyone inherits this fundamental principle of the constant way, their appearances are different. The "Tong Xuan Fu" states: Yang governs growth and development, while yin governs nurturing and sustenance. Heaven is above and honored, while earth is below and humble. The "Zhu Yu Jing" says: Humans receive the righteous energy of yin and yang, and their physical structure resembles that of heaven and earth. Among the sages, there are those who have complete virtue, but the workings of nature are not perfect in all aspects.

秘訣云：陰陽二氣之化生也，陽先而陰後，陽施而陰受。陽者乾道，陰者坤道；乾道成男，坤道成女。稟其氣之清者，為聖為賢；稟其氣之濁者，為思為不肖。所以稟氣則同，清濁有異，而人品殊文。

The secret says: Yin and yang energies generate all things. Yang comes first, and yin follows; yang gives and yin receives. Yang belongs to the path of Qian, and yin belongs to the path of Kun. The path of Qian produces men, and the path of Kun produces women. Those who receive the clear energy become sages and virtuous people; those who receive the turbid energy become foolish and unvirtuous people (the original text says '为愚' instead of '为思'). Therefore, what people inherit is all this energy, but because of the difference between clear and turbid, their character differs in quality.

器識緣何分淺深。器者德器，識者識量。裴行儉云：士先器識而後文藝。李靖云：淺淺器識庸人耳，格薄難與成功名。《風鑑》云：形者人之材也，德者人之器也，有材矣而付之以德，猶如雕琢而成器也。器遇柮工而器之，是為不材之材也。

Why do capacity and insight differ in depth? "Capacity" refers to the extent of one's virtue, while "insight" refers to the measure of one's understanding. Pei Xingjian said: Scholars should first cultivate their capacity and insight, and then discuss literary talent and skills. Li Jing said: Those with shallow capacity and insight are merely ordinary people; those with limited vision find it difficult to achieve great accomplishments together. The "Fengjian" says: The body is the material of a person, and virtue is the vessel of a person; having good material and adding virtue is like carving wood and stone into useful objects. Unfortunately, if good material falls into the hands of a poor craftsman who shapes it carelessly, it becomes an unuseful object instead of a useful one.

秘訣云：德在形先，形在德後。即如項羽目有重瞳，形則善矣，然而咸陽三月火，骸骨亂如麻，哭聲慘但天地，非羽殘暴之器致之乎？競而舨舟不渡，則首烏江。

The secret teachings say: virtue comes before form, and form comes after virtue. For example, Xiang Yu had two eyes in one head; his appearance could not be considered bad. However, he burned Xianyang, and the fire lasted three months without dying out. His corpse was scattered like hemp, and the cries of mourning shook the heavens and the earth. This was not due to his appearance, but rather the result of his cruel nature. In the end, he reached the Wu River, but refused to take a boat and committed suicide by cutting his own head (the original text says '舨舟' and '则首', which should be '舣舟' and '刎首').

也有汪洋居臺閣。汪洋喻德量之寬宏，臺閣三公元宰之位也。《風鑑》云：剛毅汪洋誰可識。呂尚云：器宇汪洋有容納，志氣深遠有機謀，動作使令不可料，時通亦為公與候。《鬼箭》云：氣宇軒昂好丰標，必居臺閣佐明朝。

There are also people with a capacity as vast as the ocean, holding high positions in the government. "Wangyang" symbolizes a broad and generous character, while "taige" refers to the high rank of the Three Dukes and ministers. The "Fengjian" says: those who are strong-willed and have a vast and open mind are hard to recognize at first glance. Lü Shang said: a person with a grand and expansive presence can tolerate others, has deep aspirations and strategies, and his every action and command surprises others. When his fortune turns, he will attain the rank of marquis and duke. The "Gui Jian" says: those with an imposing bearing and outstanding appearance will certainly hold high positions in the government, assisting a clear and just court.

秘訣云：形體美惡，本自生成；器識卑瑣，學問可以充拓。昔柴羔見惡末學，性至愚滷，□見孔子之後，啟蟄不殺，方長不折，不徑不竇，居喪泣血三年，未曾見齒，卒成大賢。學問之變如此。

The secret says: the beauty or ugliness of one's appearance is determined at birth, but one's capacity and insight, though initially humble, can be expanded and cultivated through learning. In the past, Gaochai (also known as Zigao) had an unattractive appearance, had not yet acquired knowledge, and was extremely dull and clumsy in nature. After meeting Confucius (the text here is missing one character, which should be "after one meeting with Confucius"), he refrained from killing insects that had just emerged from hibernation in spring, did not uproot growing plants, did not take shortcuts when walking, did not climb through walls when entering or exiting, and mourned his parents for three years with tears and sorrow, never smiling without reason. Eventually, he became a great sage. Learning can transform a person to such an extent.

也有輕盈處廟廷。氣驕則輕，志滿則盈。廟廷，朝廷也。《風鑑》云：幾輩堂堂相貌清，幾人相貌太輕盈。《神機》云：骨格精神志氣盈，早年佩玉立廟廷。春花必定春時發，過卻春時花謝傾。

There are also people who are superficial and self-satisfied standing in the court. Arrogance in temperament appears as superficiality, and being content with success appears as fullness. "Temple Court" refers to the court. The "Wind Mirror" says: there are several people who appear dignified and upright, but also a few who appear too superficial and full. The "Shen Ji Jing" says: those with good bone structure, sufficient spirit, and full ambition can achieve official positions in the court at an early age; however, flowers in spring must bloom in spring, but once past spring, they wither and fall—such people rise quickly but also decline quickly.

秘訣云：德器者，滄海之波瀾。注之不見泛，鞠之不見涸。虛而能受，動而愈出，此其所以異於輕盈者也。

The secret says: A person of virtue and measure is like the waves of the vast sea; when water is poured into it, you cannot see it overflowing, and when water is drawn out, you cannot see it drying up. Its inner emptiness allows it to hold much, and the more it is used, the more it gives. This is precisely the difference between him and the superficial and self-satisfied person.

輕盈薄識非蕸福。輕盈薄識不見於其身而見於其後。裴行儉云：人有文才而浮急淺露，豈享富貴之器耶。管格云：處崇宦而自視巍巍然，非遐福之器也。

A person who is superficial and self-satisfied, with shallow insight, cannot enjoy long-lasting blessings. The harm caused by superficiality and shallow understanding often does not manifest in the person himself but in his descendants. Pei Xingjian said: Although a person may have literary talent, if he is impetuous, hasty, and shallow, he cannot possess the capacity to enjoy wealth and honor. Guan Lu said: A person who holds a high official position and looks down upon others with a sense of superiority cannot possess the capacity to enjoy long-lasting blessings.

秘決云：大舜微時，耕稼陶漁，艱苦無不履歷。及身處九重，玉食萬國，自是不以為欲，無異耕稼陶漁之時，祿位名壽兼而有之，福流子孫，真遐福之器哉。

The secret teachings say: When Yu Shun was in humble circumstances, he worked as a farmer, a potter, and a fisherman, experiencing all kinds of hardships. When he later occupied the highest palace and enjoyed the delicacies presented by the vassal states, he did not regard these as his personal desires. His mind remained the same as when he was plowing fields, making pottery, and fishing. He possessed both official rank, reputation, and longevity, and his blessings extended to his descendants. Truly, he possessed the capacity to enjoy long-lasting prosperity.

汪洋大度可延齡。絕而能續曰延，齡，年齡也。白閣道者云：腹內能容三萬解，齡如一縷亦須延。陸賈云：漢高豁達大度。

A person with vast capacity and broad-mindedness can prolong their lifespan. To be able to continue when it seems about to end is called "Yan," and "Ling" refers to years. The White Pavilion Master said: One who can contain three ten thousand hu of things will surely extend their lifespan, even if it is as thin as a thread. Lu Jia said: Han Gaozu was open-minded and magnanimous—this is precisely the capacity that can prolong life.

秘訣云：書云：有容德乃大。夫德者，天爵也。孟云：修其天爵，而人爵從之。即宋郊以竹渡蟻，遇胡僧相之日：公神彩異常，必活數萬性命，後日當魁天下。夫以數萬蟻命，由陰報之速，使活天下蒼生之命，義當何如耶。延齡之說誠非迂也。

The secret teachings say: The Book of Documents, King Chen says, "To be tolerant, virtue becomes great." Only when one can tolerate others can one's virtue be considered great. Virtue is the rank bestowed by Heaven. The Mencius says: When one has properly cultivated the rank given by Heaven (benevolence, righteousness, loyalty, and trustworthiness), the rank in the human world will naturally follow. Just like Song Jiao, who used bamboo to build a bridge to rescue ants, later met a Buddhist monk who looked at his face and said, "Your appearance is very different from before; you must have saved the lives of tens of thousands, and you will surely become the top scholar in the imperial examination." Saving tens of thousands of ants could bring such a swift return of Yin Virtue, so how much more so would the return be for saving the lives of all under heaven? This shows that the saying "Being vast and tolerant can prolong life" is indeed not empty talk.

子輿□巖師萬世。孟柯，字子與。□巖，氣象□巖也。《風鑑》云：□巖器宇旋旋生。《通仙錄》云：□巖器宇旋旋露，有類古玉埋於秋。《清鑑》云：孟子巖巖泰山氣象，能賤齊宣之祿萬鍾。

Mencius had an imposing appearance, serving as a model for generations. His name was Ke, with the courtesy name Zi Yu (the original text says "Meng Ke, courtesy name Zi Yu"). The character "rocky" in the text is missing, and should be "rocky rocky," describing an imposing appearance as lofty as a mountain. The "Wind鉴" says: an imposing bearing is gradually developed. The "Tong Xian Lu" says: an imposing bearing gradually emerges, like an ancient jade buried in deep autumn soil, becoming visible only after a long time. The "Qing Jian" says: Mencius had a bearing as lofty as Mount Tai, so he could regard a salary of ten thousand measures of grain from King Xuan of Qi as light.

秘訣云：夫有德者，其器宇恢廓，輕萬鍾一節，未足以窺其微。使務名者亦能之，畢竟於平時見義無難色，方得之，古人謂觀其所忽是也。

The secret says: A person of virtue has a broad and open demeanor; merely observing that he regards a thousand measures of salary as light is not enough to see his subtle qualities, because those who seek fame can also pretend to do so. After all, one should look at how he handles matters that are appropriate for him to do, and never shows signs of difficulty, only then can one truly see his capacity. The ancients said, "See how a person behaves when he is not mindful of it," which means exactly this.

夷吾卑俠佐姜齊。管仲，字夷吾，相齊桓公，伯諸侯。孔子曰：管仲之器小哉。朱子注云：局量偏淺，規模卑狹，謂其得君行道而以伯終也。

Guan Zhong had a limited and narrow capacity, and he only helped the Qi state of the Jiang family to become dominant. Guan Zhong, whose name was Yiwu, served as the prime minister of Prince Huan of Qi, enabling Huan to dominate the feudal lords. Confucius said: Guan Zhong had a small capacity. Zhu Xi explained: his scope was biased and shallow, his scale low and narrow, meaning that since he had a wise ruler and could implement the Way, he stopped at achieving hegemony.

秘訣云：或謂孔子論管仲之器小，朱子釋曰：局量編淺，規模卑狹。此論事功，末論其德容。葆和子曰：不然。器者，吾身之德發而為容，有其德便有其器，有其器便有其容。事功即德器之見於行也，故古人見其禮而知其政，聞其樂而知其德。袁柳莊口：聞人之聲而知其素，其意於此同。

The secret says: Some people think that Confucius said Guan Zhong had a small capacity, and Zhu Xi interpreted it as having a shallow scope and narrow scale. This is judging from his achievements and deeds, but not yet considering his virtue and appearance. Bao Hezi said: It is not like that. The term "qi" refers to the manifestation of one's virtue in appearance and demeanor. Having such virtue leads to such a capacity, and having such a capacity leads to such an appearance and demeanor. Achievements and deeds are precisely the expression of virtue and capacity in action. Therefore, ancients could know a country's politics by its rites and its virtue by its music. Yuan Liu Zhuang said: One can know a person's character by listening to his voice, which is the same meaning as here.

此特公私毫髮問，用心有公私之別。《玄談》云：丰姿異，骨格奇，再觀才器設施為。才濟變意有私，小人君子不同歸。朱文達曰：公道私情，此事間不容髮。

The difference lies only in the intention of being public or private, differing by no more than a hair's breadth; the key is whether one's heart is used for the public good or for private gain. The "Xu Tan" says: those who appear outstanding in appearance and have an extraordinary constitution should also be examined based on how their talents and capacity are applied; if their ability is sufficient to respond to situations yet their mind remains attached to private interests, then this is where the distinction between a petty person and a gentleman lies. Zhu Wenda says: between fairness and personal feelings, there is no room even for a single hair.

秘訣云：夷吾葵丘之會，名尊周室，實伯齊桓。公私之介，惟宣尼知之，所以器不能王齊而伯終也。假如人有此才器，有奇形，且大公無我，不惟福庇子一身一家，大君赤子亦蒙其福矣。人之德器顧不重哉。

The secret teachings say: Guan Zhong presided over the Kuiqu meeting, ostensibly to honor the Zhou royal house, but actually to help Duke Qi Huan achieve hegemony. The boundary between public and private interests was only clearly seen by Confucius, so he said that Guan Zhong's capacity was insufficient to assist the state in practicing the Way of the King, and thus his efforts could only end in hegemony. If a person possesses such talent and capacity, has a unique physical appearance, and is completely selfless, then the blessings he receives would not only benefit himself and his family, but also the ruler and the people. Is human virtue and capacity not important?

出其下者無足評。德器不及夷吾者，無足論相矣。《風鑑》云：上貴之人方人相，中下之人豈可評。來和於云：南北路頭多少人，上士吾方與論評。

Those with virtue and talent still below Guan Zhong are not worth discussing. Those whose virtue and talent do not match Guan Zhong's have no need for discussion about appearance. The "Feng Jian" says: only the top-ranking noblemen are worth discussing appearance with others; middle and lower ones cannot even judge appearance. Lai He says: there are so many people coming from south and north, but I only discuss appearance with those of top rank.

秘訣云：麻衣曰：形骸侷促，作事畏縮；器寧軒昂，一小快順。夫軒昂者，抱致遠之資；侷促者，顯卑瑣之態。人品已定，貴賤已殊，無足評論固宜。

The secret teaching says: The Hemp-Robed Daoist said that those with constrained forms are hesitant in their actions, while those with grand bearing can smoothly overcome even minor setbacks. Those with lofty demeanor possess the quality to achieve great things, while those with cramped appearance display a petty disposition. Since a person's character is already determined and their status is already divided, it is indeed appropriate to say that such people are not worth commenting on.

福若水兮德若器，德隨器付。《五管訣》云：雖然論相而論福，尤必觀器面知德。《度冥經》云：人有一分德器，必有一分衣祿；十分德器，必有十分衣祿。

Blessing is like water, and virtue is like the vessel that holds the water. Blessing is distributed according to the capacity of the vessel. The "Wu Guan Jue" says: although discussing appearance and blessing, it is especially necessary first to examine one's capacity, and to recognize one's virtue through the capacity. The "Du Ming Jing" says: if a person has one part of virtue and capacity, he will surely have one part of clothing and food; if he has ten parts of virtue and capacity, he will surely have ten parts of clothing and food.

秘訣云：福水德器之喻，極善此方者也。吾曾讀史，見古人作歇器者，中則正，滿則覆，限於其器也。始知德福二者，亦猶築器之有限也。

The secret says: comparing happiness to water and virtue to a vessel is very apt. I once read historical texts and saw that ancients made a type of vessel called the "inclined vessel." When water filled it halfway, it stood upright; when it was full, it overturned. This was limited by the vessel's capacity. From this I understood that virtue and happiness are also like the vessel, each having their own limits.

器若淺今水盈溢。器小福薄。《鬼箭》云：相寒福薄是前緣，器淺分明由怨天。胡僧云：小人形貌相有方，不見播間乞祭郎。施施狀驕妻房，易盈易溢最乖張。昏夜乞哀曾婢膝，白書矜人更濟鏘。器淺志盈無遠識，直饒富貴也尋常。

A vessel with a shallow capacity will overflow with water; similarly, a person with a small capacity will have little fortune. The "Ghost Arrow" says: a thin and frail appearance and a shallow fortune are results of past karma, while those with shallow capacity often blame heaven instead. A Buddhist monk said: the appearance of a petty person may seem somewhat decent, but have you not seen the man from Qi who begged for leftovers at a graveyard, yet returned home boasting to his wife and concubines? Such people have shallow capacity and easily become full or overflow, being most capricious: they bow low and humble in the dark, yet boast and act tyrannically in daylight. A shallow capacity with an inflated ambition leads to no long-term vision. Even if they attain wealth and status, it is nothing more than a fleeting affair.

秘訣云：曾聞孔子臍深七李，董卓亦臍深七李。經云臍為五臟之外表，惟喜深寬，怕窄小，居上為智，居下愚，七李能容。仲尼是古一聖，賦此異質，董卓亦當如仲尼之聖為是。何乃驕於盧植曰：吾與公同位方嶽，公何尚居中郎？植門：明公與我皆鴻，不意明公變為風凰。卓喜。夫卓使孔子之德，又有其形，是亦孔子也，何乃戮身燃臍？德不稱形故也。

The secret manual says: It is said that Confucius had a navel deep enough to hold seven plums, and so did Dong Zhuo. The classic on physiognomy states that the navel is an external manifestation of the five internal organs, and it prefers to be deep and wide, rather than narrow and small. A navel positioned higher indicates intelligence, while one lower indicates dullness. Being able to hold seven plums is an excellent sign. Confucius, an ancient sage, had such an extraordinary appearance. By reason, Dong Zhuo should have also become a sage like Confucius. Yet he boasted to Lu Shi, saying: "We both hold the position of a regional governor, yet you still remain only a middle-ranking official." Lu Shi replied: "We are both wild geese, but you have turned into a phoenix." Dong Zhuo was pleased with this. This shows that if Dong Zhuo had truly possessed Confucius' virtue along with his physical appearance, he would have been Confucius himself. But instead, he ended up being executed and his body burned, with fire applied to his navel. This was because his virtue did not match his appearance.

得志崢嶸民德色。德色，驕矜之念；民，無跡也。《風鑑》云：紅紫黃光起福堂，崢嶸得志喜非常。謝靈運云：得志之人輕可識，辨取崢嶸及德色。

When one is successful, his demeanor is vigorous and his face naturally shows a tone of self-satisfaction. "De se" refers to the notion of self-importance due to one's own virtue; "min" here should be read as "ming," meaning without trace. The "Feng Jian" says: the red, purple, and yellow glows originate from the "Futang" (the area near the Heavenly Granary above the eyebrow tail), indicating that the person is full of vigor and joy due to his success. Xie Lingyun says: a successful person is easy to recognize; one only needs to identify his vigorous aura and the tone of self-satisfaction.

秘訣云：商貴得志之氣，三光五澤，此正本來之色也。人若處此富貴之時，未嘗不以富貴驕人，其傲慢之氣，有不及檢柬於處已待人之時，圭角發露，此德色也。學力到涵養純則無。

The secret says: When a person is noble and successful, their appearance should show three bright areas and five moist areas on their face, which is the proper demeanor of someone who has achieved success. However, when people are in a position of wealth and honor, they often display their status ostentatiously before others. This arrogance is not restrained in their dealings with others, and their sharpness and pride become evident. This is called "de color" (the appearance of virtue). If one's scholarly cultivation is complete and one's temperance is mature, such an air of self-satisfaction will not appear.

失時落魄絕狐媚。落魄，猶言喪氣也；狐善媚，故曰狐媚。《風鑑》云：失志落落坐立歌。來和子云：落魄貧寒無媚態，相中唯有此人稀。

When one is in a state of despair and hardship, they should never display a fawning and flattering demeanor. "Luo po" refers to being in a state of low spirits and destitution; foxes are known for their ability to flatter people, hence the term "hu mi" (fox charm). The "Feng Jian" states: Those who have lost their aspirations are isolated and melancholic, sighing to themselves whether sitting or standing. Liang Zi says: In times of poverty and hardship, if one still maintains a dignified posture without any fawning attitude, such a person is considered the most rare and precious in the art of physiognomy.

秘訣云：世間惟有貧賤至易移人，飢寒迫於身，壯氣消磨，雄心頓挫，鮮不奴顏拽招十王公。程子詩：富貴不淫貧賤樂，男兒到此是豪雄。此相之謂也。

The secret says: Nothing is more capable of changing a person than poverty and low status. Hunger and cold pressing upon one's body, strength is worn down, ambition is frustrated, and few people do not display the face of a servant in order to flatter princes and nobles. Cheng Hao wrote a poem saying: Wealth and honor cannot make him indulge in excess, poverty and low status can still allow him to remain content and joyful; a man reaches this level and is considered a hero. This is exactly the aspect discussed here.

任是不揚難錄取。不揚，貌惡侵小也。胡僧云：休嫌貌不揚，白壁璞中藏。裴中立云：白題像爾聲不揚，爾貌不揚，一點靈臺丹青莫狀。

Even if someone's appearance is unremarkable, they should not be dismissed outright. "Not prominent" refers to being unattractive or short in stature. The Indian monk said: Do not despise someone for their unremarkable appearance, for a white jade stone is originally hidden within an unpolished rock. Pei Du (style name Zhongli) said: The painting says, "Your voice is not loud, your appearance is not outstanding," but the bit of clarity in my heart cannot be captured by brush and ink.

秘訣云：人形甚美必有甚惡，人形甚惡必有甚美。誠能知美中有惡，惡中有美，相術不減於姑布子卿矣。

The secret says: A person whose appearance is extremely beautiful must surely conceal an extremely ugly aspect; a person whose appearance is extremely ugly must surely conceal an extremely beautiful aspect. If one can truly understand that beauty contains evil and evil contains beauty, then the art of physiognomy would not be inferior to the famous statesman of the Spring and Autumn period, Gu Bu Zi Qing.

心生相貌立磁基。磁基，寓言心地也。《人倫賦》云：借使修德於心，吉凶可易。陳圖南負心發善端諸福集。麻衣云：末觀形貌，先相心田。

The mind can produce appearance, just as one first establishes a foundation. "Magnetic base" is a metaphor referring to the foundation of the heart. The "Human Relationships Treatise" says: If one can cultivate virtue on the heart, good and bad fortune can be changed. Chen Tuan said: As soon as one's mind moves with a good thought, various blessings will gather. The Master Hemp-Robe said: Before looking at appearance, first look at the heart's nature.

秘訣云：心生相貌，以理言也。大人心雕琢太甚，生理盡矣，具有美形，術見有減，惟福白減耳。培養方寸，生理全，雖有惡形，未嘗有改，椎福自增耳。學術者此不可不知。

The secret says: the mind can shape one's appearance, speaking in terms of principle. If a person's thoughts are overly refined, calculating and scheming, the principle of generation is cut off; even if one has a good appearance, from the perspective of physiognomy, it would be discounted, and one's fortune naturally decreases. Conversely, if one can cultivate this small piece of mind, preserving the principle of generation, even if one has an ugly appearance, the appearance remains unchanged, yet one's fortune naturally increases. Those who study physiognomy must not be unaware of this point.

右五條相法，精無不該，粗無不載，囊括諸相法中之相，分經玄二解。泛視之，其辭簡約；深玩之，其理無窮。餘珍之久矣，敢自私乎，公於同志。

The above five essays on physiognomy encompass all the subtle and detailed aspects, including all the essential points from various schools of physiognomy, divided into two types of explanations: "Jing" (Essence) and "Xuan" (Mystery). At first glance, the wording is concise; upon deeper reflection, the meaning is boundless. I have cherished these essays for a long time, how dare I claim them as my own? Now I present them to those who share the same aspirations.

天中：第一天中對天嶽，左廂內府相隨續。高廣尺陽武庫同，軍門輔角邊地足。天庭：第二天庭連日角，龍角天府房心墓。上墓四殺戰堂連，驛馬吊庭分善惡。司空：第三司空額角前，上卿少府更相連。交友道中交額好，眉重山林看聖賢。

The "Thirteen Sections" divide the central part of the face from top to bottom into thirteen rows. Each row has a main point at its center, with several smaller sections arranged symmetrically to the left and right. Each main point governs a particular aspect of human affairs. The first row is centered on "Tianzhong," located at the midpoint of the hairline, governing noble friends, official fortune, and the father. It faces "Tianyue," with left and right sections sequentially including Left Chamber, Inner Treasury, then High and Broad, Chi Yang, Wu Ku, Junmen, Fu Jiao, and Bendi. This row assesses the fortune of gaining power at a young age and the auspiciousness of traveling far. The second row is centered on "Tianting," located below Tianzhong and on the upper part of the forehead, governing official rank. On either side are Ri Jiao and Yue Jiao (parents' palace), then Long Jiao, Tianfu, Fang, Xin, Mu, as well as Shang Mu, Si Sha, Zhan Tang, Yimai, and Diao Ting. The appearance of this row, if bright and smooth, indicates promotion, while dull and dark appearance suggests misfortune or loss. Therefore, it is said to "distinguish good and evil." The third row is centered on "Sikong," located below Tianting, governing fame and achievement. In front is the forehead angle, with sections on either side sequentially including Shang Qing, Shao Fu, then Jiyou, Daozhong, Jiao'e, as well as Chong Mei and Shanlin. This row assesses career and social connections; a good appearance indicates the possibility of being recommended by a sage or virtuous person.

中正：第四中正額角頭，虎角牛角輔骨遊。玄角斧裁及華蓋，福堂彩霞郊外求。印堂：第五印堂交鎖裡，左日蠶室林中起。酒樽精舍對繽門，劫路巷路青路尾。山根：第六山根對太陽，中陽少陽及外陽。魚尾奸門神光接，倉井大門玄武藏。

The fourth row focuses on "Zhongzheng," located below the Sikuang and between the eyebrows, governing official rank changes and matters of right and wrong; on either side are the tiger horn, ox horn, and auxiliary bone, then further out are the black horn, axe cut, and "Huagai" (a star position on the forehead), as well as the Fu Tang, Cai Xia, and Jiao Wai. This row indicates the fortunes of the thirty years old and around. The fifth row focuses on "Yintang," located between the eyebrows, which is the position of the命宫 (life palace), governing the overall destiny of one's life; on either side are the Jiaosuo, Zuo Ri (right Moon), Canshi, and Linzhong, then further out are the Jiuzun, Jingshe, Bingmen, as well as the Jie Lu, Xiang Lu, and Qing Lu. A flat, bright, and smooth Yintang indicates prosperity, while patterns, darkness, or damage indicate decline. The sixth row focuses on "Shan gen," located at the root of the nose between the two eyes, governing illness and misfortune, as well as the fortunes around the age of forty-one; it faces the Sun (the eye head), with the middle Yang, less Yang, and outer Yang on either side, then further out are the Yuwei, Jianmen (eye tail, governing wife and concubine), as well as the Shen Guang, Cang Jing, Da Men, and Xuanwu.

年上：第七年上夫座參，長男中男及少男。金櫃禁房並賊盜，遊軍書上玉堂厴。壽上：第八壽上甲櫃依，歸來堂上正面時。姑姨姊妹好兄弟，外甥命門學堂基。準頭：第九準頭蘭臺正，法令灶上宮室盛。典御園倉後閣連，守門兵卒記印綏。

The seventh row focuses on "year position," located at the upper part of the bridge of the nose, beneath the mountain root, governing the fortune and health at the age of forty-four; on both sides are the positions of the husband, followed by the eldest son, middle son, and youngest son (indicating children), then the golden chest, forbidden room, thief's position, wandering soldiers, written records, and jade hall. This row examines children and whether there is theft or litigation. The eighth row focuses on "longevity position," located below the year position and at the lower part of the nose, governing the fortune and longevity at forty-five; on both sides are the wooden chest, then returning home, upper hall (parents and elders), front, and also aunt, sister, brother, nephew, life gate, and study hall. This row mainly examines relatives and intelligence and academic achievements. The ninth row focuses on "nose tip," which is the tip of the nose, governing wealth and the fortune at forty-eight; on both sides are the pavilion and the court official (the wings of the nose), then the laws (the two lines beside the nose), the kitchen above (the nostrils), the palace, and also the imperial commissioner, granary, back chamber, gatekeeper, soldiers, and seal. This row examines the wealth storage and whether one holds an official seal.

人中：第十人中對井部，帳下細廚內閣附。小使僕從妓堂前，嬰門博士懸壁路。水星：十一水星閣門對，北鄰委巷通衢至。客舍兵蘭及家庫，商旅生門山頭寄。承漿：十二承漿祖宅安，孫宅外院林苑看。下墓莊田酒池上，郊廓荒斤道路旁。地閣：十三地閣下舍隨，奴僕推磨坑塹危。地庫陂池及鵝鴨，大海舟車無憂疑。

The tenth line focuses on the "human middle" (person's groove), which is the groove below the nose and above the lips, governing children and the fortune at fifty-one years old; it faces the well area, with the accounts office, small kitchen, and inner chamber on both sides, and outside are the servant's room, servants, entertainment hall, infant's room, scholars' room, and hanging wall. This line indicates the number of children and the number of servants in the family. The eleventh line focuses on the "water star" (mouth), which governs food, salary, and the fortune at sixty years old; on both sides are the gate room, and outside are the northern neighbor, narrow alley, main road, guest house, military barracks, family storehouse, merchants, entrance, and mountain peak. This line indicates the flow of merchants and the family's savings. The twelfth line focuses on the "receiving stream" (the concave area below the lower lip), which governs alcohol and food and the fortune at sixty-one years old; on both sides are the ancestral house, the grandson's house, the outer courtyard, and the forest garden, and outside are the lower tomb, fields, wine pool, outskirts, wasteland, and roads. This line indicates the family's land and ancestral property. The thirteenth line focuses on the "earth terrace" (chin), which governs the later years, property, and the fortune after seventy-one years old; on both sides are the lower dwelling, servants, grinding mill, and ditches, and outside are the earth storehouse, pond, geese and ducks, the great sea, and boats and carts. This line indicates that if it is full, the person will have property and servants in old age, and will be free from worries.

欲識流年運氣行，男左女右各分形。天輪一二初年運，三四周流至天城。天廓垂珠五六七，八九天輪之上停。人輪十歲及十一，輪飛廓反必相刑。十二十三並十四，地輪朝口壽康寧。

To determine the fortune of each year, men look to the left and women to the right, each following their own path. From ages one to two, they look at the top of the ear, called the "Heaven Wheel," which represents the initial year's fortune. From ages three to four, the fortune moves to the "Heaven City," located on the upper part of the ear. At ages five, six, and seven, the fortune is in the "Heaven Enclosure" and the earlobe ("Chu Zhu"). At ages eight and nine, it returns to the top of the "Heaven Wheel." At ten and eleven, the fortune moves to the "Human Wheel," located in the middle of the ear. If the earlobe is overly prominent or the ear is inverted, these two years may bring difficulties. From ages twelve to fourteen, the fortune is in the "Earth Wheel," located at the lower part of the ear. If the earlobe faces toward the mouth, it indicates a long and healthy life. In summary, the fortune from age one to fourteen is reflected in the ears. Good ears mean a smooth childhood.

十五火星居正額，十六天中骨法成。十七十八日月角，遠逢十九應天庭。輔角二十二□，二十二歲至司空。二十三四邊城地，二十五歲逢中正。二十六上主丘陵，二十七年看墳墓。二十八遇印堂平。

At fifteen, the "Mars" position is located at the very top of the forehead; at sixteen, the "Heaven's Center" position is reached, and during this year, one should observe the bone structure to see if it is favorable. At seventeen and eighteen, the "Sun Angle" and "Moon Angle" positions are traversed, which correspond to the parents' sector, and during these two years, the fortune of the parents is most evident. At nineteen, the "Heavenly Court" position is reached. At twenty and twenty-one, the "Assistant Angle" position is traversed (the original text here is missing a character, which should be "Assistant Angle at twenty-one"), and at twenty-two, the "Minister of State" position is reached. At twenty-three and twenty-four, the "Border City" and "Border Land" positions are traversed. At twenty-five, the "Middle Righteousness" position is encountered. At twenty-six, the "Hill" position is reached. At twenty-seven, the "Ancestral Tomb" position is observed. At twenty-eight, the "Seal Hall" position is encountered; during this year, if the Seal Hall is level and full, then the fortune is smooth. This passage describes the facial features and fortune from fifteen to twenty-eight years old. A good facial appearance indicates success in youth.

二十九三十山林部，三十一歲凌雲程。人命若逢三十二，額右黃光紫氣生。三十三行繁霞上，三十四有彩霞明。三十五歲太陽位，三十六上會太陰。中陽正當三十七，中陰三十八主亨。少陽年當三十九，少陰四十少弟兄。

At twenty-nine and thirty years old, the energy flows through "Mountain Forest" (the sides near the hairline on the forehead). At thirty-one, it moves to "Soaring Clouds." When a person reaches thirty-two, the fortune is on the right side of the forehead. If a yellow light or purple aura appears on the forehead that year, it is a good omen. At thirty-three, it moves to "Abundant Clouds," and at thirty-four to "Colorful Clouds," which are favorable when the complexion is bright. At thirty-five, it moves to "Sun" (the area near the left eye), and at thirty-six to "Moon" (the area near the right eye). At thirty-seven, it is "Central Yang," and at thirty-eight "Central Yin," which indicates smooth progress. At thirty-nine, it moves to "Lesser Yang," and at forty to "Lesser Yin"—these two areas also relate to brothers. If these areas are indented, it indicates few brothers. From thirty-five to forty, the six years are all focused on the eyes. Clear and upright eyes indicate smoothness in middle age.

山根路遠四□，四十二造精舍宮。四十三歲登光殿，四旬有四年上增。壽上又逢四十五，四十六七兩顴宮。準頭喜居四十八，四十九入蘭臺中。庭尉相逢正五十，人中五十一人驚。

At forty-one, the path is on the 'mountain root' and the journey is long (the original text here is missing a character, which should be 'forty-one'); at forty-two, it reaches the 'monastery'. At forty-three, it enters the 'bright hall'. At forty-four, the fortune is on the 'year position' and there is an increase. At forty-five, it meets the 'longevity position' again. At forty-six and forty-seven, the path is on the left and right 'cheeks'. At forty-eight, the fortune is on the 'nose tip'; if the nose tip is full and round, wealth will be abundant. At forty-nine, it enters the 'lan terrace' (left nostril wing). At fifty, it meets the 'court official' (right nostril wing). At fifty-one, the path is on the 'human groove'; if the human groove is deep and long, there will be no worries or dangers this year, but if it is shallow and flat, it will cause anxiety. From forty-one to fifty-one, the entire period is determined by the height and depth of the nose.

五十二三居仙庫，五旬有四食倉盈。五五得請祿倉米，五十六七法令明。五十八九遇虎耳，耳順之年遏水星。承漿正居六十一，地庫六十二三逢。六十四居陂池內，六十五處鵝鴨鳴。六十六七穿金縷，歸來六十八九程。

At ages 52 and 53, the path is "Xianku" (the sides of the chin), at 54 it is "Shicang," where fullness indicates no lack of food. At 55 it is "Lucang," indicatingofficial stipend and grain. At 56 and 57 it is "Faling," where deep and distinct markings are favorable. At 58 and 59 it is "Huer" (near the cheeks beside Faling). At 60 ("Ershun" or the year of smooth speech), it is "Wuxing" (the mouth). At 61 it is "Chengjiang." At 62 and 63 it is "Diku." At 64 it is "Bichi." At 65 it is "Eya." At 66 and 67 it is "Jinlu." At 68 and 69 it is "Guilai." From age 52 to 69, the fortune is in the mouth and the area around the chin. If this area is full, then in old age there will be no lack of clothing or food.

逾矩之年逢頌公，地閣頻添七十□。七十二三多奴僕，腮骨七十四五同。七旬六七尋子位，七十八九丑牛耕。太公之年添一歲，更臨寅虎相偏靈。八十二三卯兔宮，八十四五辰龍行。八旬六七已蛇中，八十八九午馬輕。

At seventy years old (the age Confucius referred to as "acting from the heart without transgressing the rules"), one walks the "Song Hall." At seventy-one, one walks the "Di Ge" (the text here is missing a character, which should be "seventy-one"). At seventy-two and seventy-three, one walks the "Nu Pu" (the area below the chin), and if this area is full, one will be cared for by others in old age. At seventy-four and seventy-five, one walks the "Sai Gu" (cheekbones). At seventy-six and seventy-seven, one walks the "Zi Wei" (the position of the child, below the chin). After that, one follows the twelve Earthly Branches around the face: at seventy-eight and seventy-nine, one walks the "Chou" (ox) position; at eighty and eighty-one, which is called "Tai Gong's age" (referring to the age of 80, when Jiang Taigong met King Wen), one walks the "Yin" (tiger) position, and the fortune is especially accurate; at eighty-two and eighty-three, one walks the "Mao" (rabbit) position; at eighty-four and eighty-five, one walks the "Chen" (dragon) position; at eighty-six and eighty-seven, one walks the "Si" (snake) position; at eighty-eight and eighty-nine, one walks the "Wu" (horse) position.

九旬九一未羊明，九□十二三猴結果，九十四五聽雞聲。九十六七犬吠月，九十八九買豬吞。若問人生過百歲，頤數朝上保長生。周而復始輪於面，紋癮缺陷禍非輕。限運並沖明暗九，更逢破敗屬幽冥。

At ninety and ninety-one years old, the age is in the position of Wei (sheep). At ninety-two and ninety-three, it is in the position of Shen (monkey) and there is a result. At ninety-four and ninety-five, it is in the position of You (rooster). At ninety-six and ninety-seven, it is in the position of Xu (dog). At ninety-eight and ninety-nine, it is in the position of Hai (pig). If one asks about living beyond one hundred years, one should look at the flesh of the two cheeks curling upward, which is the sign of growth. The years cycle around the face repeatedly. Whenever the cycle reaches a part with a mark, scar, or defect, that year will bring serious misfortune. If at the same time the limit and the destiny are in conflict, and one also encounters the 'bright nine' (when the age reaches nine) or the 'hidden nine' (when the age is a multiple of nine), and the corresponding part is damaged, then one is likely to face death and danger to life.

又兼氣色相刑剋，骨肉破敗自伶仃。倘若運逢部位好，順時氣色見光晶。五嶽四瀆相朝把，扶搖萬里任飛騰。誰識神仙真妙訣，相逢談笑世人驚。

In addition, if the year's energy and the person's inherent Five Phases are in mutual control and conflict, leading to the breakdown of bones and flesh, then one would end up alone and destitute. Conversely, if the areas of fortune are well developed, and the energy is bright and in harmony with the season, with the Five Mountains (the two cheekbones, forehead, chin, and nose) facing inward and the Four Rivers (ears, eyes, mouth, and nose) connected, one could soar like a great鹏 bird, flying freely for thousands of miles. Who could recognize this divine method and, while chatting with people, determine their fate and misfortune, would certainly astonish the world.