诸本傅作传。当改。又无篇字。
弗着于方 礼记、中庸。布在方策。注。方、板也。策、简也。
夫惟顺而已矣 张云。顺之为用最是。医家肯紧言不顺则道不行。志不顺则功不成。其有必不
可顺者。亦未有不因顺以相成也。呜呼。能卷舒于顺不顺之间者。非通变之士。有未足以与道也。
入国问俗（止）问所便 张云。礼曰。入国问禁。而此云问俗者。以五方风寒有殊。崇尚有异。圣人
必因其所宜而为之治。故不曰禁而曰俗也。讳者忌也。人情有好恶之偏。词色有嫌疑之避。犯之者取憎。取憎
则不相合。故入家当问讳。
礼者仪文也。交接有体。进止有度。失之者取轻。取轻则道不重。故上堂当问礼。便者相宜也。有居处之宜否。
有动静之宜否。有阴阳之宜否。有寒热之宜否。有情性之宜否。有味气之宜否。临病患而失其宜。施治必相左
矣。故必问病患之所便。是皆取顺之道也。简案、郑注曲礼云。禁谓政教。俗谓常所行与所恶也。
便寒 便热。张云。凡热在中则治便于寒。寒在中则治便于热。是皆所以顺病情也。
悬心 张云。胃火上炎。心血被烁而悬悬不宁也。
脐以上皮热（止）如糜 楼氏纲目作脐以下。似是。张云。脐以上者胃与小肠之分也。故脐以上皮热
者。肠中亦热也。出黄如糜者。以胃中湿热之气。传于小肠所致也。糜、腐烂也。上二节皆热证便寒之类。楼
氏云。胃居脐上。故胃热则脐以上热。肠居脐下。故肠热则脐以下热。如肝胆居胁。肝胆热则当胁亦热。肺居
胸背。肺热则当胸背亦热。肾居腰。肾热则当腰亦热。可类推也。
脐以下（止）飧泄 张云。脐以下皮寒者。以肠胃中寒也。胃中寒则不能运化而为腹胀。肠中寒则阴
气留滞。不能泌别清浊而为肠鸣。飧泄、是皆寒证便热之类。
胃中寒（止）小腹痛胀 张云。上文言腹中寒者泄。而此言肠中热者泄。所以有热泄寒泄之不同。而
热泄谓之肠垢。寒泄谓之骛溏也。胃中热则善消谷。故疾饥。肠中寒则阴气聚结不行。故小腹切痛而胀。上二
节皆当因其寒热。而随所宜以调之者也。马。疾饥之疾。释为速。
胃欲寒饮（止）治之何先 张云。胃中热者欲寒饮。肠中寒者欲热饮。缓急之治。当有先后。而喜恶
之欲。难于两从。且以贵人多任性。此顺之所以难。而治之当有法也。从、纵
同。马志本从作纵。后汉郭玉论。贵之有四难云。自用意而不任臣。一难也。将身不谨。二难也。骨节不强。
不能使药。三难也。好逸恶劳。四难也。乃与本节之言符矣。
春夏先治其标（止）后治其标 马云。春夏阳气在外。病亦在外。故先治其后病之标。而后治其先病之
本。秋冬阳气在内。病亦在内。故先治其先病之本。而后治其后病之标。此治之者必有所先。不得以顺其志。
而可舍法以徇之也。张云。一曰春夏发生。宜先养气以治标。秋冬收藏。宜先固精以治本。亦通。
便其相逆者奈何 张云。谓于不可顺之中。而复有不得不委曲。以便其情者也。
凄怆 张云。寒甚凄凉之貌。
灼灼 说文。灼、炙也。
沧沧 张云。沧、寒也。简案、此本于说文。逸周书云。天地之道有沧热。
寒温中适（止）不致邪僻也 张云。适、当也。寒热适其中和。则元气得以执持。邪僻无由而致。是
即用顺之道也。僻、不正之谓。
本藏以身形（止）而后答乎 张云。本藏即前本经篇名。扪、摸也。循、摩也。言王公之尊贵。谁可
得而摩摸。将何所据而相答也。马志。 、作 。非。
非面部之阅也 马云。非比面部易阅。
巨肩陷咽喉见其外 甲乙。喉、作候。其、作于。马张。凡巨肩陷咽者。肺之小大高下坚脆偏正可
候矣。大义见本藏篇。余仿此。
骨 张作骷骨。马云。 、音括。心为脏腑之主。而气之升降。其道在于缺盆。即其 KT 之骨
端。曰 骨者。
有于以形于外。则可以验 KT 。而知其心之坚脆小大高下偏正矣。张云。骷、广雅曰HT 。KT 也。HT KT 、
即膝骨之名。HT KT 、蔽心之骨。亦名鸠尾。观乎此而心之小大高下坚脆偏正可知矣。简案、玉篇。HT 、骨端
也。张改骷。未详孰是。
脾者主为卫 甲乙。卫、作胃。注。九虚、太素。作卫。张云。卫者脏腑之护卫也。五癃津液别篇亦
曰。脾为之卫。脾为仓廪之官。职在转输。故曰使之迎粮。谓察其饮食及唇舌之善恶。别脾之吉凶可知也。
广骸 甲乙注。骸、太素作KT 。（集韵KT 脊肉也）张云。骸、骸骨也。广骸者。言骨骼之大。又
胫骨曰骸。音鞋。简案、庄子遥逍游百骸九窍。又德充符。直寓六骸。疏、手足首身。
鼻隧 集韵。隧、与邃同。深远也。
目下裹大（止）脏安且良矣 甲乙。果、作裹。张云。果、裹同。目下囊裹也。横、刚强也。在外、掀露
也。约、固密也。脏居于中。形见于外。故举身面之外状。而可以候内之六腑。然或身或面。又必上中下三停
相等。庶脏腑相安而得其善矣。前本藏篇。以五脏之皮脉肉爪骨而候六腑。其义与此稍异。所当互求。简案、
马以四时气篇。三焦约注之非也。五色篇曰。面王以上者。小肠也。面王以下者。膀胱也。即知鼻柱中央。即
下焦之处也。又知六腑之三焦。正指下焦也。麻衣相法云。三停平等。一生衣禄无亏。注。自发际至印堂为上
停。山根至准头为中停。人中至地阁为下停。此面上之三停也。头腰足为身上三停也。古云。面上三停额鼻阁。
身上三停足头腰。乃知相家三停之说。原于本节。及骨度篇君子三折之义。
各版本将“傅”写作“传”，应当改正。此外，原文中缺少“篇”字。
不记载于方策。出自《礼记·中庸》：“布在方策。”注解说：方，是木板；策，是竹简。
只有顺应罢了。张云说：顺应的用法是最为重要的。医家如果肯紧切地说明不顺则道不行，志不顺则功不成，那么即使有必然不能顺从的情况，也没有不是通过顺应来相互成就的。唉！能够在顺与不顺之间灵活变通的人，如果不是通达变化之士，就不足以与之谈论医道了。
进入一个国家要询问风俗（直到）询问所适宜的事物。张云说：《礼记》说：“进入国家要询问禁令。”而这里说询问风俗，是因为五方的风寒不同，崇尚各异，圣人必定根据当地适宜的情况来进行治疗，所以不说禁令而说风俗。讳，是忌讳的意思。人的情感有好恶的偏颇，言辞神色有嫌疑的回避，触犯它会引起憎恶，引起憎恶就不能相合，所以进入人家应当询问忌讳。
礼，是仪式规范。交接要有体统，进退要有法度，失礼的人会被人轻视，被人轻视则医道不被尊重，所以上堂应当询问礼仪。便，是相宜的意思。有居处是否适宜，动静是否适宜，阴阳是否适宜，寒热是否适宜，情性是否适宜，味气是否适宜。面对病患而失去适宜，施治必然相左。所以必须询问病患所适宜的。这些都是取顺之道。简案：郑玄注《曲礼》说：禁指政教，俗指常行的和所厌恶的。
喜寒。喜热。张云说：凡是热邪在中焦，治疗便于用寒凉药；寒邪在中焦，治疗便于用温热药。这都是为了顺应病情。
心中悬吊不安。张云说：胃火上炎，心血被灼烧而心中悬吊不安宁。
脐以上皮肤发热（直到）如糜烂状。楼氏《纲目》作“脐以下”，似乎是对的。张云说：脐以上是胃与小肠的分野，所以脐以上皮肤发热的，肠中也热。排出黄色如糜状的粪便，是由于胃中湿热之气，传导到小肠所致。糜，是腐烂的意思。上两节都是热证喜寒凉的类型。楼氏说：胃位于脐上，所以胃热则脐以上热；肠位于脐下，所以肠热则脐以下热。如肝胆位于胁部，肝胆热则胁部也热；肺位于胸背，肺热则胸背也热；肾位于腰部，肾热则腰部也热。可以类推。
脐以下（直到）完谷不化的泄泻。张云说：脐以下皮肤发冷的，是因为肠胃中寒。胃中寒则不能运化水谷而为腹胀；肠中寒则阴气留滞，不能泌别清浊而为肠鸣、完谷不化的泄泻。这些都是寒证喜温热的类型。
胃中寒（直到）小腹部疼痛胀满。张云说：上文说腹中寒者泄，而这里说肠中热者泄，所以有热泄和寒泄的不同，而热泄称为肠垢，寒泄称为骛溏（稀薄如水）。胃中热则善于消化谷物，所以容易饥饿。肠中寒则阴气聚结不行，所以小腹部剧烈疼痛且胀满。上两节都应当根据其寒热，随其所宜来调治。马莳注：“疾饥”的“疾”解释为“速”。
胃喜欢寒饮（直到）治疗时谁先谁后？张云说：胃中热者喜欢寒饮，肠中寒者喜欢热饮。缓急的治疗，应当有先后顺序，而喜恶的欲望，难以同时顺从。况且贵人大多任性，这就是顺从之所以难，而治疗应当有法度。从，同纵，通假字。马莳本将“从”写作“纵”。《后汉书·郭玉传》论及“贵人有四难”说：自以为是而不任用臣下，是一难；自身不加谨慎，是二难；骨节不强健，不能配合用药，是三难；喜好安逸厌恶劳动，是四难。这与本节的话相符。
春夏先治其标（直到）后治其标。马莳说：春夏阳气在外，病也在外，所以先治后来病的标，而后治先病的本。秋冬阳气在内，病也在内，所以先治先病的本，而后治后来病的标。这是治疗者必须有所先后，不能因为顺从其意愿，就可以舍弃法度去迁就它。张景岳说：一是春夏发生，宜先养气以治标；秋冬收藏，宜先固精以治本。也说得通。
当情况相逆时该怎么办？张云说：指的是在不可顺从中，又有不得不委曲求全，以顺应其情志的情况。
凄怆。张云说：寒冷非常凄凉的样子。
灼灼。《说文解字》：灼，是炙烤的意思。
沧沧。张云说：沧，是寒冷的意思。简案：这原本出于《说文解字》，《逸周书》说：天地之道有沧热。
寒温适中（直到）不导致邪僻之病。张云说：适，是得当的意思。寒热适中，则元气得以执持，邪僻无从产生。这就是使用顺应之道。僻，是不正的意思。
《本藏》篇以身形（直到）然后回答呢？张云说：《本藏》即前文《本经》篇名。扪，是摸；循，是摩。意思是王公尊贵，谁能去抚摸他？凭借什么来回答呢？马莳注认为此处字形有误，非如此。
不是面部就能观察到的。马莳说：不像面部那样容易观察。
肩膀巨大，咽喉凹陷显露于外。《甲乙经》中，“喉”作“候”，“其”作“于”。马莳、张景岳说：凡是肩膀巨大、咽喉凹陷的人，肺的大小、高低、坚脆、偏正都可以候察了。大义见《本藏》篇，其余仿照此例。
髋骨。张景岳作“骷骨”。马莳说：音括。心为脏腑之主，而气的升降，其道在于缺盆（锁骨上窝），即其髋骨端，曰髋骨者，有形体表现于外，则可以验证髋骨，而知其心的坚脆、大小、高低、偏正。张景岳说：骷，《广雅》曰髋。髋，即膝骨之名。髋，是遮蔽心脏的骨头，也叫鸠尾。观察这个，就可以知道心的大小、高低、坚脆、偏正了。简案：《玉篇》：髋，骨端也。张景岳改为“骷”，不详孰是。
脾主为卫。《甲乙经》中，“卫”作“胃”。注：《九虚》、《太素》作“卫”。张景岳说：卫，是脏腑的护卫。《五癃津液别》篇也说：脾为之卫。脾为仓廪之官，职在转输，所以说“使之迎粮”，谓观察其饮食及唇舌的好坏，辨别脾的吉凶可知。
宽阔的骸骨。《甲乙经》注：骸，《太素》作髈。（《集韵》髈指脊肉）张景岳说：骸，是骸骨。广骸，是说骨骼宽大。又胫骨叫骸，音鞋。简案：《庄子·逍遥游》“百骸九窍”，又《德充符》“直寓六骸”。疏：手足首身。
鼻隧。《集韵》：隧，与邃同，深远的意思。
眼下囊裹大（直到）脏腑安宁且良好。《甲乙经》中，“果”作“裹”。张景岳说：果、裹同。眼下囊裹。横，是刚强。在外，是掀露。约，是固密。脏腑居于中，形态见于外，所以举全身面之外状，而可以候察内的六腑。然而或身或面，又必须上中下三停相等，这样脏腑才能相安而得其善了。前《本藏》篇，以五脏之皮脉肉爪骨来候察六腑，其义与此稍异，应当互相参考。简案：马莳以《四时气》篇三焦约注为非也。《五色》篇说：面王以上者，是小肠；面王以下者，是膀胱。即知鼻柱中央，即下焦之处。又知六腑之三焦，正指下焦。麻衣相法说：三停平等，一生衣禄无亏。注：自发际至印堂为上停，山根至准头为中停，人中至地阁为下停。这是面上的三停。头腰足为身上三停。古语云：面上三停额鼻阁，身上三停足头腰。乃知相家三停之说，原于本节，及《骨度》篇君子三折之义。
All versions write "Fu" (transmit) as "Zhuan" (biography), which should be corrected. Furthermore, the character "Pian" (chapter) is missing.
Not recorded in Fangce (bamboo slips and wooden tablets). From *Book of Rites: Doctrine of the Mean*: "Spread out on Fangce." The commentary states: Fang refers to wooden boards; Ce refers to bamboo slips.
It is only about following/adapting. Zhang Yun says: The use of following/adapting is most important. If physicians earnestly explain that if one does not follow/adapt, the Way cannot be practiced, and if one's will is not followed/adapted, success cannot be achieved, then even in cases where there are things that must not be followed/adapted, none are not accomplished through mutual adaptation with following/adapting. Alas! Those who can roll up or unroll (flexibly adapt) between following/adapting and not following/adapting, if they are not scholars versed in change, are not worthy of discussing the Dao (Way/Principles) with them.
Entering a state, ask about customs (until) asking about what is suitable. Zhang Yun says: The *Book of Rites* says, "Entering a state, ask about prohibitions." But here it says ask about customs, because the wind and cold of the five directions differ, and preferences vary. The Sage certainly treats according to what is appropriate for each place. Therefore, it does not say prohibitions but customs. Hui (taboo) means taboo. Human emotions have biases in likes and dislikes, and words and expressions have evasions of suspicion. Offending them causes hatred; causing hatred leads to incompatibility. Therefore, entering a home, one must ask about taboos.
Li (Ritual/Propriety) refers to ceremonial norms. Interactions require decorum, advances and retreats require measure. Losing decorum leads to being slighted; being slighted means the Dao (Way/Principles) is not respected. Therefore, ascending the hall, one must ask about rituals. Bian (suitable/convenient) means appropriate. There is whether dwelling is appropriate, movement and stillness are appropriate, Yin and Yang are appropriate, cold and heat are appropriate, temperament is appropriate, and taste and odor are appropriate. Facing a patient and losing appropriateness, treatment will inevitably conflict. Therefore, one must ask what the patient finds suitable. These are all ways of taking the path of following/adapting. Jian An: Zheng Xuan's commentary on *Qu Li* says: Jin (prohibitions) refer to political teachings; Su (customs) refer to what is commonly done and what is disliked.
Preferring cold. Preferring heat. Zhang Yun says: Whenever heat is in the middle jiao, treatment is more convenient with cold [medicines]; when cold is in the middle jiao, treatment is more convenient with heat [medicines]. These are all to follow/adapt the condition of the disease.
Heart hanging anxiously. Zhang Yun says: Stomach fire flares upward, scorching heart blood, causing the heart to hang anxiously and restlessly.
Skin above the umbilicus is hot (until) like millet porridge/mush. Lou Shi's *Gangmu* writes "below the umbilicus," which seems correct. Zhang Yun says: Above the umbilicus is the region of the stomach and small intestine. Therefore, if the skin above the umbilicus is hot, the intestines are also hot. Discharging yellow stool like mush is caused by damp-heat qi in the stomach transmitting to the small intestine. Mi (mush) means rotten/decayed. The previous two sections are types of heat syndromes preferring cold. Lou Shi says: The stomach is located above the umbilicus, so stomach heat causes heat above the umbilicus; the intestines are located below the umbilicus, so intestinal heat causes heat below the umbilicus. For example, the liver and gallbladder are located in the hypochondrium; liver/gallbladder heat causes heat in the hypochondrium; the lungs are located in the chest and back; lung heat causes heat in the chest and back; the kidneys are located in the waist; kidney heat causes heat in the waist. This can be inferred analogously.
Below the umbilicus (until) undigested diarrhea. Zhang Yun says: Skin below the umbilicus is cold due to cold in the stomach and intestines. Cold in the stomach prevents transformation and transportation, leading to abdominal distension; cold in the intestines causes Yin qi to stagnate, preventing the separation of clear and turbid substances, leading to borborygmus and undigested diarrhea. These are all types of cold syndromes preferring heat.
Cold in the stomach (until) lower abdominal pain and distension. Zhang Yun says: The text above says diarrhea from cold in the abdomen, while this says diarrhea from heat in the intestines. Thus, there are differences between heat diarrhea and cold diarrhea. Heat diarrhea is called chang gou (intestinal filth); cold diarrhea is called wu tang (watery stool). Heat in the stomach promotes digestion of grains, leading to rapid hunger. Cold in the intestines causes Yin qi to gather and fail to move, leading to severe lower abdominal pain and distension. The previous two sections should be regulated according to their cold or heat, adapting to what is suitable. Ma Shi notes: The "Ji" (rapid) in "Ji Ji" (rapid hunger) is explained as "Su" (fast).
The stomach desires cold drinks (until) Who comes first in treatment? Zhang Yun says: Those with heat in the stomach desire cold drinks; those with cold in the intestines desire hot drinks. Treatment for urgency and slackness should have a sequence, but desires based on preference and aversion are difficult to satisfy simultaneously. Moreover, nobles often act willfully; this is why following/adapting is difficult, and treatment must have methods. Cong (follow) is synonymous with Zong (indulge). Ma Shi's version writes "Cong" as "Zong". In the *Biography of Guo Yu* in the *Book of Later Han*, it discusses the "Four Difficulties of the Noble": Being self-opinionated and not relying on ministers is the first difficulty; failing to guard oneself is the second difficulty; having weak joints unable to respond to medicine is the third difficulty; loving ease and hating labor is the fourth difficulty. This matches the words in this section.
In spring and summer, treat the branch first (until) then treat the branch. Ma Shi says: In spring and summer, Yang Qi is outside, and the disease is also outside. Therefore, treat the branch of the later-onset disease first, and then treat the root of the earlier-onset disease. In autumn and winter, Yang Qi is inside, and the disease is also inside. Therefore, treat the root of the earlier-onset disease first, and then treat the branch of the later-onset disease. This requires the practitioner to have a priority, and one cannot abandon the method just to accommodate the patient's wishes. Zhang Jingyue says: One, in spring and summer when growth occurs, it is appropriate to first nourish Qi to treat the branch; in autumn and winter when storage occurs, it is appropriate to first consolidate Essence to treat the root. This is also valid.
What to do when circumstances are contrary? Zhang Yun says: It refers to situations where, amidst things that cannot be followed/adapted, there are instances requiring tactful accommodation to align with the patient's emotional state.
Qichuang (desolate/chilling). Zhang Yun says: A very cold and desolate appearance.
Zhuozhuo (burning/scorching). *Shuowen Jiezi*: Zhuo means roasting/grilling.
Cangcang (chilly/cold). Zhang Yun says: Cang means cold. Jian An: This originates from *Shuowen Jiezi*; *Yi Zhou Shu* says: The way of Heaven and Earth has Cang (cold) and Re (heat).
Cold and warmth are moderate (until) without inducing deviant diseases. Zhang Yun says: Shi (appropriate/moderate) means proper. When cold and heat are moderate, Yuan Qi (Original Qi) can be maintained, and deviant diseases have no way to arise. This is the application of the path of following/adapting. Pi (deviant) means improper.
*Ben Cang* (Root Viscera) uses body shape (until) then how to answer? Zhang Yun says: *Ben Cang* refers to the chapter name in the preceding *Jing* (Classic). Men (touch) means to feel; Xun (stroke) means to rub. It means that due to the high status of kings and dukes, who can touch them? On what basis can one answer? Ma Shi's note suggests the character form is incorrect, not as written.
It is not observable merely from the face. Ma Shi says: It is not as easy to observe as the face.
Shoulders are large, throat is sunken and visible externally. *Jia Yi Jing* writes "Hou" (throat) as "Hou" (wait/sign), and "Qi" (its) as "Yu" (on). Ma Shi and Zhang Jingyue say: For those with large shoulders and sunken throats, the size, height, firmness, fragility, and symmetry of the Lungs can be observed. The main meaning is seen in the *Ben Cang* chapter; others follow this pattern.
Kua bone (Hip bone). Zhang Jingyue writes "Ku Gu" (skull bone?). Ma Shi says: Pronounced Kuo. The Heart is the master of the viscera, and the pathway of Qi ascent and descent lies in Quepen (Clavicular fossa), specifically at the end of the Kua bone. The bone named Kua bone manifests externally, allowing verification of the Kua bone to know the firmness, fragility, size, height, and symmetry of the Heart. Zhang Jingyue says: Ku, according to *Guangya*, is Kua. Kua is the name of the knee bone. Kua is the bone covering the heart, also named Jiwei (Jade Finial). Observing this reveals the size, height, firmness, fragility, and symmetry of the Heart. Jian An: *Yupian*: Kua means bone end. Zhang Jingyue changed it to "Ku"; it is unclear which is correct.
The Spleen serves as the Guard. *Jia Yi Jing* writes "Wei" (Guard) as "Wei" (Stomach). Commentary: *Jiu Xu* and *Tai Su* write "Wei" (Guard). Zhang Jingyue says: Wei (Guard) is the protector of the viscera. The chapter *Wu Long Jin Ye Bie* also says: The Spleen acts as its guard. The Spleen is the official of the granary, responsible for transportation and distribution, hence it is said "to make it welcome grain," meaning observing diet and the condition of lips and tongue to distinguish the auspicious or inauspicious state of the Spleen.
Broad Hai bones (Hip/Leg bones). *Jia Yi Jing* commentary: Hai, *Tai Su* writes "Pang" (fleshy part of thigh/back). (*Jiyun*: Pang refers to back flesh). Zhang Jingyue says: Hai refers to skeletal bones. Guang Hai means broad skeleton. Also, the tibia is called Hai, pronounced Xie. Jian An: *Zhuangzi: Xiaoyaoyou* mentions "Bai Hai Jiu Qiao" (hundred bones and nine apertures); *De Chong Fu* mentions "Zhi Yu Liu Hai" (directly lodging in six bones). Commentary: Hands, feet, head, body.
Nasal Tunnel (Deep nasal passage). *Jiyun*: Sui is identical to Sui (deep/profound).
Lower eyelids are puffy/swollen (until) viscera are peaceful and healthy. *Jia Yi Jing* writes "Guo" as "Guo" (wrap/pouch). Zhang Jingyue says: Guo and Guo are the same. Lower eyelid pouch. Heng means strong/stiff. Zai Wai means exposed. Yue means tight/firm. Viscera reside inside, forms manifest outside. Therefore, observing external features of the body and face allows observing the internal Six Fu Organs. However, whether body or face, the Upper, Middle, and Lower Thirds must be equal, so that viscera remain harmonious and achieve goodness. The previous *Ben Cang* chapter observes the Six Fu Organs using the skin, vessels, flesh, nails, and bones of the Five Zang Organs; its meaning differs slightly from this, so they should be cross-referenced. Jian An: Ma Shi's interpretation of Sanjiao Yue in *Si Shi Qi* chapter is incorrect. *Se Cai* chapter says: Above the Face King (tip of nose) is Small Intestine; below the Face King is Bladder. Thus, the center of the nasal column is the location of the Lower Jiao. Also, the Sanjiao of the Six Fu Organs refers precisely to the Lower Jiao. Mayi Physiognomy says: Equal three thirds ensure no lack of clothing and salary in life. Commentary: From hairline to Yintang is the Upper Third; from Shangen to Zhuntou is the Middle Third; from Renzhong to Di Ge is the Lower Third. These are the facial three thirds. Head, waist, and feet constitute the bodily three thirds. Ancient saying: Facial three thirds forehead-nose-chin; Bodily three thirds feet-head-waist. Thus, knowing that the physiognomists' concept of three thirds originates from this section and the meaning of the Gentleman's Three Folds in the *Gu Du* chapter.