Gong Du Xiang Fa (公篤相法)

公篤曰：相法一術，由來久矣，為中國一種專藝，人人皆可研究。故聖人有「遊於藝」之說，又云「雖小道，必有可觀」。大用則為風雲龍虎之機，小用則為涉身處世之益。查相術始於軒轅，為風后氏立法，故名風鑑。維則東周時有唐學、卻雍、稀疵各相法，而專家尤多，其中包括治亂興亡、天道氣候、人情社會各學，術簡味深，未可輕視也。

Gong Du said: The study of physiognomy has a long history and is a specialized skill in China, which everyone can study. Therefore, Confucius said "to wander in the arts" and also said "even small doctrines must have something worth observing." When used on a grand scale, it is a means to understand the changes of clouds, winds, dragons, and tigers; when used on a smaller scale, it is a benefit for personal conduct and social interaction. Investigating the origin of physiognomy, it began with the Yellow Emperor, and was established as a system by his minister Feng Hou, hence it is also called "Feng Jian." By the Eastern Zhou period, there were already various schools of physiognomy such as Tang Xue, Que Yong, and Xi Ci, with many specialized experts. Among them, there are various disciplines including the governance of the state, the way of heaven and earth, and human emotions and society. Its rules are simple yet profound, and should not be looked down upon.

自秦氐火焚各書之後，世無傳本。如漢之許負、管駱，唐之李淳風、一行禪師，皆無書籍可考。五代，達摩復入中國，始立五來相法，麻衣宗之，希夷繼之，以及《柳莊》《水鏡》《衡真》《鐵關刀》《大清鑑》等，先後共七十餘家，各有見解之不同，而亦有偏陋之拘執。其術雖微，其用甚大，茲將考證有益者如下。

Since the Qin dynasty burned the books, the art of physiognomy has left no surviving texts. Figures like Xu Fu and Guan Lu of the Han dynasty, and Li Chunfeng and Yixing of the Tang dynasty, are only remembered by name, with no books available for reference. It was not until the Five Dynasties period that Bodhidharma re-entered China and established the "Five Coming Physiognomy." The Hemp-Robed Daoist regarded it as the main tradition, which was later passed down by Chen Tuan, the Recluse. After that, there emerged works such as "Liu Zhuang," "Shui Jing," "Heng Zhen," "Tie Guan Dao," and "Da Qing Jian," making a total of about seventy schools. Each school had its own views, some of which were narrow-minded and rigid. Though this art appears subtle, its practical use is great. Now I will list examples that have been verified to be beneficial.

東周時，吳王有四子：長曰闔閭，次曰夷昧，三曰姬光，四曰季扎。四子中惟季扎最賢，惟姬光最霸，兼其子慶忌勇悍擁兵。吳王薨，序長則闔閭應承位，序賢則季扎應承位，姬光特強自立。闔閭不平，又不能與之爭，於是禮賢下士，又恐不得真材，特聘唐舉以鑑別之。吹蕭乞食之伍員，唐舉薦之也；草廬隱居之孫武，唐舉師之也。繼而霸吳滅楚，知人之益也。

During the Eastern Zhou period, King Wu of Wu had four sons: the eldest named Huo Lu, the second Yi Mei, the third Ji Guang, and the fourth Ji Zha. Among them, Ji Zha was the most virtuous, Ji Guang had the most formidable strength, and Ji Guang's son Qing Ji was brave and fierce, holding a large military force. After King Wu's death, according to the order of birth, Huo Lu should have succeeded, but according to virtue, Ji Zha should have been the heir. However, Ji Guang, relying on his strength, claimed the throne for himself. Huo Lu felt wronged but could not compete with him, so he began to attract talented people by showing respect and courtesy. Yet he was afraid he would not find truly capable individuals, so he specially hired the famous oracle of physiognomy, Tang Ju, to identify talent. The man who played the flute and begged for food in the market of Wu, Wu Zixu, was recommended by Tang Ju. The man who lived in seclusion in a thatched cottage, Sun Wu, was taken as a teacher by Tang Ju and introduced to Huo Lu. Later, Huo Lu eventually became the hegemon of Wu and conquered the state of Chu. This shows the benefit of recognizing talent. According to official history, Prince Guang was actually Huo Lu, but in this text, the account differs from historical records, as the author followed the old tradition.

紀漢時，諸葛武侯拔長沙，黃忠、魏延來降，黃忠付以兵柄，魏延即令就刑。先主問之曰：「延無罪，何以見殺？」武侯對曰：「此人狼項豺聲，腦後聳骨，上大下小，必叛無疑，故殺之以絕後患。」先主曰：「殺降將、拒來者，不足以收人心，不如示恩以赦之。」武侯誥誡曰：「以後務宜忠勤王室。」後侯六出祁山，卒於五丈原，延因爭功奪柩而叛，幸侯早伏馬岱以誅之，否則蜀漠早危，此知人之益也。

Recorded events from the Han dynasty: Zhuge Liang, the military strategist, captured Changsha, and Huang Zhong and Wei Yan came to surrender. Zhuge Liang gave the military command to Huang Zhong, but ordered Wei Yan to be taken out and executed. Liu Bei asked him, "Wei Yan has done no wrong, why should you kill him?" Zhuge Liang replied, "This man has the appearance of a 'wolf neck and jackal voice.' His neck is thin and stretches forward like a wolf's, his voice is harsh like a jackal's, and he has a protruding bone at the back of his head. His head is large at the top and small at the bottom. He will certainly rebel in the future. Therefore, I must kill him first to eliminate the danger." Liu Bei said, "To kill a surrendered general and reject those who come to submit is not conducive to gathering the hearts of people. It would be better to show mercy and pardon him." Zhuge Liang then warned Wei Yan, "In the future, you must be loyal and serve the royal house diligently." Later, when Zhuge Liang made six expeditions to Qishan and died at Wuzhangyuan, Wei Yan indeed rebelled by fighting for merit and seizing the coffin. Fortunately, Zhuge Liang had secretly stationed Ma Dai to ambush and kill him, otherwise Shu Han would have been in great danger. This is the benefit of knowing people well.

唐天寶時，郭子儀為步卒，隸哥舒翰，犯罪就刑。李白過訪見之，其格魁梧，鼻如懸坦，額如覆肝，嘆曰：「此國家柱石，安可輕棄之。」遂往見哥舒翰而贖其罪。後平安祿山之亂而安唐室，封汾陽侯。後白招讒嫉，皆汾陽極力保全而未罹禍。其一舉手之勞，而公私均受益，亦知人之益也。

During the Tianbao period of the Tang dynasty, Guo Ziyi was still a common soldier under the command of Geshu Han, and he had committed a crime and was about to be punished. Li Bai happened to pass by and visited him. Seeing Guo Ziyi's robust physique, with a nose resembling a hanging gallbladder and a forehead like an inverted liver, Li Bai exclaimed, "This is a pillar of the state; how can he be easily discarded?" He then went to see Geshu Han and redeemed Guo Ziyi's crime. Later, Guo Ziyi pacified the An Lushan rebellion and stabilized the Tang dynasty, being granted the title of Marquis of Fen Yang. Later still, Li Bai was slandered and resented, but thanks to the efforts of Marquis Fen Yang, he was not harmed. Li Bai had done nothing more than a simple act of kindness, and both the public and private spheres benefited. This is the advantage of recognizing talent.

大清道光時，曾國藩平洪楊之亂。國藩素拘謹，其才不如胡左而功倍之，獨知人善用，是其特長。江忠源為六合守，奉檄督糧，國藩見其形局而驚疑不釋。忠源出，國藩凝神靜默，若有所思。左宗棠見而問之，國藩曰：「吾見忠源儀表有威，金局金聲，劍眉鳳目，吾以為國家又得一柱石之臣，吾甚驚喜。後見其行路飄搖不定，如為木局尚不至危，金局得沉實之體，如反見飄搖而又貴名，當然凶危。可惜如此清奇之格局，何以又有如此之敗著，故凝神以思之。」後忠源升江蘇巡撫，為忠土李秀成所殺。即此一宗，可知國藩精於知人術，所以為中興名將者，亦知人之益也。

In the Daoguang era of the Qing dynasty, Zeng Guofan quelled the rebellion led by Hong Xiuquan and Yang Xiuqing. Zeng Guofan was always cautious in his demeanor, and his talent was not as outstanding as Hu Linyi or Zuo Zongtang, yet his achievements surpassed theirs by a factor of two. His greatest strength, however, was his ability to recognize and appoint capable people. Jiang Zhongyuan served as the commander of the Six Harmony region and was ordered to supervise the transportation of military provisions. When Zeng Guofan examined Jiang's physical appearance, he was puzzled and uncertain. After Jiang left, Zeng sat in deep thought, as if contemplating something. Zuo Zongtang saw this and asked him, to which Zeng replied, "When I looked at Jiang's appearance, I noticed his bearing was imposing, which is called 'Jin Ju Jin Sheng' (golden structure with a golden voice). His physical form belongs to the metal element, and his voice also has the quality of metal. Moreover, he had 'Jian Mei Feng Mu' (sword eyebrows and phoenix eyes), which made me believe the country had gained another pillar of support. I was very pleased. However, later I noticed that his gait was unstable and uncertain. If he belonged to the wood element, instability would not necessarily be dangerous. But for someone of the metal element, who should have a solid and steady posture, his instability was worrying. Moreover, he already had a high reputation, which meant that danger was certain. It was a pity that such an extraordinary structure was accompanied by such a flaw! Therefore, I thought deeply about it." Later, Jiang Zhongyuan was promoted to the governor of Jiangsu province and was eventually killed by the loyalist general Li Xiucheng. Based on this single event, we can see that Zeng Guofan had an exceptional ability to discern people. It was precisely this skill that enabled him to become one of the renowned generals of the mid-Qing revival.

公篤曰：經云「面無善痣」，一語已概括其大致矣，而緊要部位亦不可不知也。然貴少賤多，凡病宜隱藏則吉，露出則凶。古有額橫七星，雖帝王亦因危而奔馳，此創業者流也，其它不足言矣。黑紅而高者為痣，紅而平者為記，黑而平者為斑，少年生者為雀斑，則疾苦而夭；老年生者為壽斑，則福祿而壽。

Gong Du said: The book on physiognomy states, "A face without good moles," meaning that if one's face has no good moles, this sentence already summarizes the general situation. However, it is still important to know the key areas. Moles on the face that indicate high status are rare, while those indicating low status are common. All such spots or marks, if hidden in secret places, are auspicious, but if visible on the surface, they are ominous. Ancients said that there is a physiognomic feature called "seven stars across the forehead," meaning seven moles arranged horizontally on the forehead. Even if someone is a king, he would still have to face dangers and travel widely, which is the appearance of someone who starts a great enterprise. For others, having such features is not worth mentioning. In addition, one must distinguish between different types: a black mole with a red tinge and a raised surface is called a "zhi," a red and flat mark is called a "ji," and a black and flat mark is called a "ban." Those appearing in youth are called "qieban," indicating a life filled with illness and hardship, leading to an early death. Those appearing in old age are called "shouban," indicating a life of happiness, wealth, and longevity.

公篤曰：全身之痣，惟結喉一痣最凶，男女皆不得正命而死，或刀鎗死，或惡疾死，或自隘產難而殞，富貴貧賤皆然。腰腎痣亦不好，男主弱疾夭壽，富貴之婦女主私淫，常人則為娼妓奴僕等類。痣佳者，惟足心生正方貴，次則陰上，又次則臍之上下，又次則膝乳螺骨，其它則鮮驗。

Gong Du said: All moles on the body are dangerous, but the one growing on the 'jietou' is the most ominous; both men and women who have such a mole will not have a good end: they may die from weapons, or from a malignant illness, or from hanging themselves or difficult childbirth. Whether rich or poor, they will all meet a bad end. Moles on the waist or kidney area are also not good: for men, they indicate a weak constitution and short lifespan; for wealthy women, they suggest secret immorality, while for ordinary women, they suggest falling into prostitution or becoming servants. The most auspicious moles are those on the center of the sole of the foot, then those above the genital area, then those above and below the navel, then those on the knees, breasts, and ankles. Moles on other parts are rarely accurate.

額應膝上胸面前，耳應股肱輪肘邊。目後須知乳與腋，兩顴多應少脅間。眉頭項下兩相應，頦底生痣足下全。唇應陰嚢或股際，印堂偏應心窩前。手應螺骨曲膝內，腮應足肚是指間。人中臍部或臍內，具應玉莖真果然。

This mnemonic explains that if there is a mole on a certain part of the face, there will be a corresponding mole on the body, allowing one to infer about the body by examining the face. A mole on the forehead corresponds to the area above the knees and the chest; a mole on the ear corresponds to the thighs, upper arms, and the sides of the elbows; a mole behind the eyes corresponds to the breasts and armpits; moles on the cheeks correspond mostly to the areas between the ribs; a mole on the brow corresponds to the area below the neck; a mole below the chin corresponds to the soles of the feet; a mole on the lips corresponds to the scrotum or inner thighs; a mole on the side of the forehead corresponds to the area before the heart; a mole on the hands corresponds to the ankles and inner sides of the knees; a mole on the cheeks corresponds to the lower legs and between the toes; a mole in the philtrum corresponds to the area around the navel or inside the navel. All these areas correspond to the "Yujing," which is the external genitalia of a man. This has been repeatedly verified to be accurate.

公篤曰：髮為血之餘，毛為髮之次，故於相法有關繫焉，部位有宜不宜也。如面部生毛，不好者居多數。其義者何？晝蛇添足故也。凡毛要長過八分者方確，非毫毛也。西人云血足者多生粗毛，余考驗之又全非，又每出於血弱者。茲將經驗者附左，俟高明者證之。

Gong Du said: Hair is the residual energy of blood, and eyebrows are of a lower grade than hair, so they also have a role in physiognomy. The length of hair in different parts has suitable and unsuitable positions. For example, hair growing on the face is mostly unfavorable. Why is that? Because it is like adding legs to a snake. When talking about 'hair,' it refers to hair longer than eight parts, not the fine and soft hairs. Westerners say that people with abundant blood energy tend to have coarse hair, but after I examined this thoroughly, it is not the case. Instead, it often appears on people with weak blood energy. Now I have recorded my experience on the left side, waiting for those with higher knowledge to verify it.

公篤曰：餘於手掌相法經驗甚少，乃枝葉小法，茲姑志之。大抵木形宜長直，金形宜方正，水形宜圓短，土形宜敦厚，火形宜尖露。掌與面部相生則富貴壽考，相剋則貧苦刑賤。瑩潔血足為上，端正紋細次之，粗滯沖斜非善相也。有四季掌者亦貴，蓋春季青潤，夏季紅活，秋季白瑩，冬季明黑，色應四時故也。硃砂手亦貴。如紋則玉柱、金印為最，次則沖天、田紋之類，皆富貴之掌也，其它末敢必其為貴賤也。

Gong Du said: I have little experience with palm reading, which is just a minor branch of the art. I will just note it here for now. In general, people with the shape of wood should have long and straight hands, those with the shape of metal should have square and upright hands, those with the shape of water should have round and short hands, those with the shape of earth should have thick and solid hands, and those with the shape of fire should have sharp and exposed hands. When the palm corresponds with the Five Phases of the face in a way of mutual generation, it indicates wealth, longevity, and good fortune; when it is in a way of mutual control, it indicates poverty, suffering, and low status. Palms that are bright, smooth, clean, and have abundant blood and qi are of the highest quality; those that are straight and have fine lines are of the next level; those that are rough, dull, and have crooked or conflicting lines are not good signs. People with the "Four Seasons Palm" are also considered wealthy: in spring, the palm is green and moist; in summer, it is red and lively; in autumn, it is white and bright; in winter, it is dark and clear. The palm color changes with the four seasons, so it is considered a good sign. A "Cinnabar Palm" is also considered wealthy. As for palm lines, the "Jade Pillar Line" and "Golden Seal Line" are the best, followed by the "Sky Piercing Line" and "Square Character Line," which are all signs of wealth. Other types of lines I am not sure whether they indicate wealth or poverty.

公篤曰：男格外陽內陰，其位動，其化無窮，其格亦至不一。故有仙佛聖賢、富貴貧賤、鯤寡孤獨、壽夭凶殘之別，而禍福貴賤並集於一身者，又比比皆是也。如黃帝、關尹、純陽之徒，貴而仙也；文王、夷齊，聖而困也；祿山、絳灌，出身低微而俱王侯，賤而貴也；齊桓、梁武，家世貴重面俱餓死，貴而凶也。太公、甘羅之遲早，顏淵、盜跖之壽夭，若類舉之，更僕難數矣。

Gong Du said: Men's characteristics are externally yang and internally yin, their positions are active and their changes have no end, and their patterns are extremely inconsistent. Therefore, there are distinctions such as immortals, Buddhas, sages, the wealthy and the poor, the widowed, the orphaned, the lonely, and the long-lived or short-lived, the vicious and the virtuous. Also, misfortune and fortune, nobility and lowliness, often coexist in the same person. For example, the Yellow Emperor, Guan Yinzǐ, and Lü Chunyang are both noble and immortal. King Wen of Zhou and Bo Yi and Shu Qi are both virtuous and in hardship. An Lu Shan and the Duke of Zhou Bo and the Marquis of Ying of Ying Yin started from humble origins and later became dukes and marquises, thus rising from lowliness to nobility. Duke Huan of Qi and Emperor Wu of Liang were born into noble families but died of starvation, thus being noble yet doomed. Additionally, examples such as Jiang Taigong's late rise and Gan Luo's early appointment as prime minister, Yan Yuan's early death and the longevity of the thief Zhao Chi, if all such cases were listed, would be endless.

持鑑者於人之吉凶先後有無之間，須確有所主，又彰彰甚明者也。余嘗以多數為主，少數為客，以之斷驗，應者頗多。又當含其時會：盛時天道淳厚，故以清華為貴，圓降為富，削露為貧，偏薄為賤，高稜為壽，縮弱為夭，沖缺為孤，坑陷為苦，此一定之則也，而無不驗焉。令則不然，若猶以前法論之，將有千里之失。至以威露為貴，瘦明為富，厚重為愚，血枯肉流為賤，累試皆然矣。若論壽夭，則壽少兩天多矣。

The person holding this mirror to discern human character must have a clear understanding of whether a person's fortune is good or bad, and whether it is present or absent. This point is also very clear. I often count the most frequent occurrences as the main factors and the less frequent ones as secondary, using this method to make predictions, and it has proven to be highly accurate. One should also take into account the current era and circumstances: in a peaceful age, the heavenly principles are pure and thick, so clarity and elegance are considered valuable, fullness and downward hanging are signs of wealth, thinness and exposed bones indicate poverty, slanting and frailness signify low status, high and sharp bones suggest longevity, small and weak forms indicate short life, broken or incomplete forms suggest loneliness, and low and sunken forms indicate hardship. These are fixed rules that never fail. However, this is no longer the case. If we still use the old method, we would be completely wrong. Nowadays, the opposite is true: strength and boldness on the outside are signs of high status, thinness with a bright complexion indicates wealth, thickness is actually dullness, and dry blood and soft, hanging flesh signify low status. This has been consistently observed in repeated trials. As for longevity and short life, the number of long-lived people has decreased while the number of short-lived people has increased.

鬚分燕尾（雙分也）刑剋妻於；鬚直無索，老來刑子；眉沖無稜，刑弟兄子女；鬚不過溝，刑子；臥蠶坑陷，刑子女；海底蓬鬆，刑早子女；一面縐紋，刑骨肉；乳頭下反，刑子女；臍凸下反，勞苦又刑子女；人中十字，孤絕；三尖六削，重刑而苦；魚尾破反，刑妻主三配；印紋懸針，破敗刑人丁；鬢多絨毛，幼孤；邊城陷痕，刑父母；年壽曲節，刑子女；滿面肉堆，刑六親；兩額高露，刑妻；山根間斷，刑子女；奸門十字，妻生雖；門牙楞側，刑父；判官刑（肉滯也）刑父；羅漢面（肉浮也）有女；腮牙尖角，刑父母。

This lists twenty-four signs indicating the punishment of mutual harm between men and women. If the ends of the beard split into two strands like a swallow's tail, it harms the wife. If the beard is straight and hard without a curl like a rope, it harms the son in old age. If the eyebrows are inverted without a brow ridge, it harms brothers and children. If the beard does not extend beyond the philtrum, it harms the son. If the depression beneath the eyes is sunken like a pit, it harms the daughter. If the chin's "underwater" area has thick, unruly hair, it harms children in early years. If the face is full of fine wrinkles, it harms close relatives. If the nipple is inverted downward, it harms the daughter. If the navel is protruding and the navel opening is inverted downward, it brings a lifetime of hardship and harms children. If there is a cross-shaped mark on the philtrum, it leads to isolation and no descendants. If the forehead, nose, and chin are all sharp, and the upper, middle, and lower parts of the face are sunken, the punishment is severe and brings suffering. If the outer corners of the eyes, the "fish tail," are damaged and inverted, it harms the wife and indicates marrying three times. If there is a vertical, needle-like mark on the forehead's "seal," it leads to family decline and loss of people. If there are many fine hairs on the temples, it indicates losing the father in childhood. If the "border city" area on the side of the forehead is sunken and has scars, it harms the parents. If the bridge of the nose, the "year and life" area, is bent and has knots, it harms the children. If the face is full of horizontal flesh, it harms the six relations. If the temples are high and prominent, it harms the wife. If the root of the nose is broken, it harms the children. If the outer corners of the eyes, the "dishonest gate," have a cross-shaped mark, the wife will suffer many misfortunes. If the front teeth are uneven and crooked, it harms the father. If the face is like a judge's (dark and dull), it harms the father. If the face is like a monk's (floating and hollow), it results in only daughters. If there is a sharp angle on the jawbone, it harms the parents.

兩目深陷、蠶囊肉浮、獨額凸突、淚堂紋沖、乳軟而垂、印堂紋沖、孤客獨聳、馬面長削、臍平下反、下陰無毛、腎囊無紋、足跟無踵、橘面如塵、百會髮稀、肌肉冰冷、食指不收、股眩無包、肉浮如泥、年壽斷節、蛇睛鼠目、人中窄平、陽精枯冷、口角反紋、血不華色、蘭臺紋破、髮焦黃枯、三尖六陷、肉緊而流、鼻紋開花、猴腮雀跳、指節臃腫、胸部粗毛、眉毛旋螺、腋肘無毛、行坐無臀、三關無脈、足平無紋、聲如破鑼。

These are thirty-eight physical characteristics indicating poverty and low status in a man's appearance: the eyes are deeply sunken; the lower eyelid is swollen like a silkworm's sac; the forehead is isolated and high, with no balance around it; there is a straight line on the tear hall beneath the eye that cuts through; the breasts are soft and hanging down; the area between the eyebrows is broken by markings; the nose is isolated and high, without cheekbones to support it; the face is long like a horse with thin cheeks; the navel is flat and the opening of the navel turns downward; there is no hair on the genital area; there are no wrinkles on the scrotum; the heel is not thick and firm; the face looks like a dusty orange peel; the hair at the top of the head, the Baihui point, is sparse; the muscles feel cold when touched; the index finger is extended and cannot be curled; the thighs and calves have no muscle covering; the flesh is loose and soft like rotten mud; the middle part of the nose is broken and has a knot; the eyes are like a snake's eye or a rat's eye; the philtrum is narrow and flat; the vital energy is dry and cold; there is a line on the mouth that turns outward; the blood color does not rise to the face; the area on the nose called Lan Tai is broken by markings; the hair is dry, yellow, and withered; the three points and six internal organs are sharp or sunken; the muscles are tight but also loose; there are scattered lines on the nose like flowers; the cheeks are thin like a monkey's and the gait is like a quail's; the finger joints are swollen; there is coarse hair on the chest; the eyebrows form a spiral; there is no hair under the armpits or in the elbow bends; there is no fat on the buttocks when sitting or standing; the pulse at the three sections of the hands, cun, guan, and chi, is weak; the soles of the feet are flat and have no markings; the voice is hoarse and broken, like a broken gong.

命門不起，腎氣不足，十二前死；末言氣絕，先天不足，二十前死；桃花之面，二十七前死；蜂腰雉眼，三十六前死；面目浮光，三十八前死；項小頭大，二十四前死；眉短而斷，四十五前死；魚目無神，三十前死；骨少肉多，四十前死；面如繃鼓，三十前死；魂不守舍，三十二前死；少年發肥，四十二前死；氣緊如東，三十六死；背脊坑陷，三十六前死；額髮連眉，四十前死；筋不束骨，四十前死；法令無紋，三十二前死；山根斷陷，四十三前死。公篤曰：古法之合者，今皆列入，間以所驗並附馬。

These are eighteen signs of short life in men, each with an approximate age of death: the area before the ears, called the 'life gate,' does not rise, indicating insufficient kidney energy, and death occurs before the age of twelve; when speaking, the breath is cut off before finishing the sentence, indicating insufficiency from the earlier heaven, and death occurs before the age of twenty; the face is red and bright, with a soft and tender appearance, and death occurs before the age of twenty-seven; the waist is thin like a bee and the eyes are like those of a wild chicken, and death occurs before the age of thirty-six; the face has a floating glow, and death occurs before the age of thirty-eight; the neck is thin and the head is large, and death occurs before the age of twenty-four; the eyebrows are short and broken, and death occurs before the age of forty-five; the eyes are like dead fish without spirit, and death occurs before the age of thirty; there is little bone and much flesh, and death occurs before the age of forty; the face skin is tight like a drum, and death occurs before the age of thirty; the spirit does not reside in the body, and death occurs before the age of thirty-two; sudden obesity in youth, and death occurs before the age of forty-two; the breath is tight and constricted as if bound, and death occurs at thirty-six; the back is sunken like a pit, and death occurs before the age of thirty-six; the hair on the forehead hangs down and connects with the eyebrows, and death occurs before the age of forty; the tendons are loose and cannot hold the bones together, and death occurs before the age of forty; there are no lines on the face, and death occurs before the age of thirty-two; the root of the nose is broken and sunken, and death occurs before the age of forty-three. Gong Du says: The methods from ancient times that make sense have all been collected here, and among them are also those I have personally verified, which are added together.

公篤曰：女格位居坤卦，外陰而內陽，生化出焉。自今天道轉薄，世俗反常，中外交通，法制並異，其理雖妙化，而其義隱微矣。昔之所謂女格，其性純靜，其輔夫子，其業家庭而已，故取靜默媚態、清秀端正，令人敬重為貴，主助夫益子，壽祿兼全；以剛燥痴笑、支頤斜視、拈帶撓鬢，令人喜愛為淫，主刑夫克子，再醮私奔；以粗怪臭惡、跳躍枯露，令人厭惡為賤，此古人之法也。今也不然，其志不凡，其務才學，其國政是也。於是有好名者，有黨派者，有務實業者，有冒危難者，有流落他鄉者，有獨立不嫁者，有數千里而婚配者，其事至為複雜，而其形遂與男格為出入，故其亦多與之同，而辭氣問，亦可知其大凡也。

Gong Du said: The female appearance corresponds to the Kun hexagram, which appears to be yin on the outside but yang within. All things are generated and nurtured through this. Since the recent era, the heavenly way has become thin, and the world has become abnormal. There is communication between the inside and outside, and laws differ from place to place. Although the principles have become subtle and changeable, their meanings have become more obscure. In the past, the female appearance was characterized by a pure and quiet nature, fulfilling the role of assisting her husband and educating her children, with her career limited to the family. Therefore, in judging appearances, those who are quiet, reserved, refined, and upright are considered valuable, indicating prosperity for her husband and children, and longevity along with official rank. Those who are fierce, impetuous, foolish, laugh a lot, rest on their cheeks, look sideways, fiddle with their clothes, or scratch their hair, and only inspire admiration are considered lustful, leading to punishment of her husband, harm to her children, and remarriage or elopement. Those who are crude, strange, have foul body odor, behave recklessly, have a withered appearance, and are repulsive are considered lowly. This was the ancient standard. Now, however, it is different: women have ambitious aspirations, pursue learning, and even participate in state affairs. Therefore, there are those with good reputations, those who join political parties, those who run businesses, those who face dangers, those who are displaced, those who remain unmarried, and those who marry across thousands of miles. The situations are extremely complex, so their appearances have become similar to men's, with many resembling male appearances. Furthermore, by examining their speech and tone, one can get a general idea.

行動軒昂，志向不磨；肌膚香潤，富貴根基；言語清響，明達也；容貌嚴正，節操也；衣履整潔，持家有法；唇紅齒白，衣祿也；貧苦不怨，廉恥也。勤敏好學，危難取義，謙和悔過，富樸貧潔。女有十貴：威嚴持重、眉長清秀、音清語和、目清神聚、項長相配、肩厚而平、唇仰厚紅、汗香骨勻、血足髮長、齒齊如玉。

These are the seven virtues of a woman today: her movements are lofty and dignified, indicating firm and unshakable aspirations; her skin is fragrant and moist, indicating the foundation of wealth and honor; her speech is clear and resonant, indicating wisdom and understanding; her appearance is upright and dignified, indicating integrity; her clothes and shoes are neat and clean, indicating proper household management; her lips are red and her teeth white, indicating a life of abundance and sustenance; she remains uncomplaining even in poverty, indicating a sense of shame and morality. The four virtues are: diligence, quickness, love of learning, taking righteousness in times of danger, being humble and willing to repent when wronging others, and maintaining simplicity and purity whether rich or poor. The ten signs of a woman's high status are: a dignified and solemn bearing; long and elegant eyebrows; a clear and harmonious voice; bright eyes with concentrated spirit; a long and well-proportioned neck; broad and level shoulders; lips that are upward, thick, and rosy; sweat with fragrance and a well-proportioned body; abundant vital energy and long hair; and teeth that are straight and white as jade.

器量狹小，多病死；絕頂聰明，弱病死；目圓浮白，憂凶死；神露赤縷，凶死；面皮繃緊，夭亡；青淡無血，氣死；肉流骨少，貧賤死；唇縮青暗，沉病死；肩尖上聳，悲傷死；言短眉縐，內因病死。女有十賤：神麗流光、多言多笑、肩削下墜、肉多而流、肉滑而冷、眉墜無尾、髮粗濃重、陰腋無毛、目醉神昏、口反聲破。

These are ten physical characteristics in women indicating early death, each with a specified cause of death: narrow frame, often due to prolonged illness; excessive intelligence, leading to death from physical weakness and illness; round eyes with white part floating upwards, resulting in death from fear and misfortune; eyes that appear outward and red blood vessels in the white part, leading to a violent death; tight skin, causing early death; pale and colorless face without blood, resulting from stagnation of qi; loose muscles and thin bones, leading to a life of poverty and low status; lips that are contracted and dark blue, causing death from long-term serious illness; shoulders that are sharp and raised, leading to death from sorrow; short speech and frequently furrowed brows, resulting from internal diseases. "Ten inferior traits in women" are ten physical characteristics indicating a low social status: bright complexion and restless eyes; talkative and often laughing; thin and drooping shoulders; excessive and loose flesh; smooth and cold muscles; eyebrows that droop without a tail; coarse and thick hair; no hair on the genital area or underarms; eyes that look drunk with a dull appearance; lips that turn outward and a hoarse voice.

黃髮粗拳、睛深白包、獨額生面、額有旋螺、漳頭鼠目、額紋續斷、懸針破印、少年落髮、骨硬皮緊、面長口反、面浮青筋、三角之目、雀斑如塵、山根低陷、年壽間斷、項短而小、骨組筋浮、結喉露凸、口如吹火、肉冷如冰、女帶男聲、聲音急燥、性烈如火、睡中開口、鼻小無樑、蠶囊枯陷、臍凸近下、唇白不收、眉目下反、眼浮四白、鼻竅粗毛、顴雄額陷、肩簿而削、蛇睛狼顧、行坐低頭、麵粉浮光。

These are the thirty-six physical characteristics indicating a woman's fate of being harmed or afflicted: yellow and coarse hair that is curly; deep-set eyes with white sclera surrounding them; a high forehead that takes up most of the face; hair forming whirls on the forehead; a head like a hare and eyes like a rat; broken and intermittent forehead markings; the area between the eyebrows pierced by a sharp, needle-like mark; early baldness; hard bones and tight skin; a long face with lips turned out; visible blue veins on the face; triangular eyes; a face covered with freckles like dust; a low and sunken bridge of the nose; a broken middle part of the nose; a short and thin neck; rough bones with prominent veins; a protruding Adam's apple; a mouth curled up as if blowing fire; cold muscles like ice; a woman with a man's voice; a loud and impatient voice; a fiery and fierce temper; sleeping with the mouth open; a small nose without a nose bridge; sunken and hollow lower eyelids; a protruding navel located lower than normal; pale lips that do not close properly; eyebrows and corners of the eyes pointing downward; white sclera visible around the eyes; coarse hairs in the nostrils; strong cheekbones with a low forehead; thin and bony shoulders; snake-like eyes with a wolf-like gaze; always looking down when walking or sitting; and a face with a floating, powdery glow.

眉淡如無、聲如破鑼、雙目深陷、口尖如吹、鼻斷露孔、臍反而凸、牝竅如螺、陰挺而角、狐臭汗濁、蠅面龜胸、股肱無包、髮濃而短、乳頭不起、唇白舌青、髮黃而焦、神濁黑白、無腹無臀、雙紋破印、井灶仰露、陰陽如墨、雀步鼠餐、肉浮血滯、無項無腮、準額雙破。

These are twenty-four physical characteristics in women's physiognomy indicating a life of hardship: eyebrows are pale and almost invisible; voice is hoarse like a broken gong; eyes are deeply sunken; mouth is pinched and sharp like blowing air; nose bridge is broken and nostrils are exposed; navel is turned outward and protrudes; genital area resembles a snail shell; genitalia protrude with horns; there is body odor and sweat is turbid; face is small like a fly and chest is prominent like a tortoise shell; thighs and calves have no muscle covering; hair is thick but short; nipples are not prominent; lips are pale and tongue is blue; hair is yellow and dry; eyes are cloudy with unclear black and white; no abdominal shape and no buttock flesh; the area between the eyebrows is split by two lines; nostrils 'well and stove' are upward and exposed; the three yin and three yang areas are black as ink; walking is like a quail with small steps and eating is like a rat with haste; muscles are flabby and blood circulation is sluggish; no neck and no cheeks; nose tip and forehead are both damaged.

一、五官端正，而皮膚粗燥者。二、格局清秀，而神流斜視者。三、南嶽豐隆，而一步三反顧者。四、眉目長秀，而撓鬢支頤者。五、五嶽敦厚，而見奇玩則驚者。六、行坐端正，而常咬指甲者。七、聲音洪亮，而神醉多笑者。八、面部清奇，而肌膚冷滑者。九、齒白如玉，而聲破多言者。十、印突高力，而光艶性偏者。公篤曰：此為富貴有根基，而有玷行者，盛世得十分之一，衰世得十分之七。例如玉之有瑕，瑕多則玉將失其美矣。

These ten describe women who possess noble features but also exhibit signs of inferiority. First, their faces are regular and handsome, yet their skin is rough and dry. Second, their overall appearance is refined and elegant, but their eyes are restless and often look sideways. Third, their forehead, which should be the "Southern Mountain," is full and prominent, yet they look back three times for every step they take. Fourth, their eyebrows and eyes are long and elegant, but they often scratch their hair or support their cheeks. Fifth, their face is broad and solid, yet they become overly excited and behave strangely when seeing rare and precious objects. Sixth, they sit and walk upright, yet they often bite their nails. Seventh, their voice is loud and clear, but their expression is like that of someone drunk, and they often laugh. Eighth, their face is peculiar and unusual, yet their skin is cold and slippery. Ninth, their teeth are white as jade, but their voice is broken and they talk a lot. Tenth, their forehead is high and strong, yet their complexion is overly bright and their temperament is stubborn. Gong Du says: Such people have the foundation for wealth and honor, but they have flaws in their virtue. In peaceful times, such people make up one-tenth, but in times of decline and disorder, they make up seven-tenths. It is like a jade with a flaw; when there are too many flaws, the jade loses its beauty.

一、山林破痕，而中嶽圓厚者。二、髮濃長重，而眉長稜突者。三、中嶽平小，而目正神清者。四、額突顴雄，而印堂方隆者。五、唇掀齒露，而髮長柔細者。六、光清神麗，而汗香性定者。七、目濁聲破，而地閣朝拱者。八、中嶽尖薄，而福堂高突者。九、木局兼金，而短言冷情者。十、肉多而浮，而目神充足者。十一、氣短眉淡，而不篇不亂者。十二、耳小髮低，而眉秀準圓者。公篤曰：此為貧賤無根基，而得享福者，易地而發者居多數，盛衰同上。例如月被雲遮，雲散則月反增其輝矣。

These twelve describe women whose appearance is originally of low status but secretly shows signs of high fortune. First, the side of the forehead has a scarred or broken 'mountain forest' area, yet the nose 'central mountain' is round and thick. Second, the hair is thick and heavy, yet the eyebrows are long and the eyebrow bones are prominent. Third, the nose is flat and small, yet the eyes are clear and upright. Fourth, the forehead is prominent and the cheekbones are strong, yet the forehead 'imperial palace' is square and raised. Fifth, the lips are parted revealing the teeth, yet the hair is long and soft. Sixth, the complexion is bright and the expression is vivid, yet the sweat has fragrance and the disposition is calm. Seventh, the eyes are cloudy and the voice is hoarse, yet the chin 'earth pavilion' is upturned and embraces the face. Eighth, the nose is thin and sharp, yet the 'blessing hall' between the eyebrows is high and prominent. Ninth, the body type is of wood with a touch of metal energy, yet the speech is brief and the disposition is cold and reserved. Tenth, the flesh is abundant and flabby, yet the eyes are bright. Eleventh, the breath is short and the eyebrows are faint, yet the movements are not light or hurried. Twelfth, the ears are small and the hairline is low, yet the eyebrows are refined and the nose tip is round. Gongdu says: such people are originally poor and without foundation, yet they can enjoy good fortune, mostly needing to change their environment to become successful. The proportion in prosperous times and declining times is the same as the previous one. It is like the moon being covered by clouds; when the clouds disperse, the moonlight becomes even brighter.

一品仙佛格，此為千載有形者。二品聖賢格，此為千載有名者。三品帝王格，此為史冊可記者。四品名土格，此為遺蹟流芳者。五品壽考康寧格，此為五福兼全者。六品清閒無缺格，此為閒福王受者。七品公侯將相格，此為立功當世者。入品富貴雙全格，此為暫時榮華者。九品有富無貴格。十品有貴無當格。公篤曰：農工商賈、孤貧夭賤其相氾濫不純，觀者審定可也，故不列品。據此論法，盛衰皆合其大體，如細則又有分別：盛時則分其一定之階級，衰時則分特貴之品，及上品、中品、下品、常品、不例品之類耳。

The classification of physiognomy is divided into ten categories. The first category is the Celestial and Buddha type, which refers to people who leave behind traces even after a thousand years. The second category is the Sage and Virtuous type, referring to those who leave behind a reputation even after a thousand years. The third category is the Emperor and King type, referring to those remembered in historical records. The fourth category is the Literati and Nobleman type, referring to those whose traces remain and whose fragrance lingers. The fifth category is the Longevity and Health type, referring to those who possess all five blessings. The sixth category is the Peaceful and Untroubled type, referring to those who enjoy the happiness of peace and leisure. The seventh category is the Duke, Marquis, General, and Minister type, referring to those who achieve merit in their time. The eighth category is the Wealth and Honor type, referring to those who enjoy prosperity for a short time. The ninth category is the Rich but Not Noble type. The tenth category is the Noble but Not Rich type. Gong Du says: Farmers, merchants, craftsmen, traders, and those who are lonely, poor, short-lived, lowly, and despised have mixed and impure physiognomies. Those who interpret physiognomy should judge on their own, so they are not included in the categories. By following this method, regardless of whether it is a prosperous or declining era, it generally fits. However, if we consider the details, in times of peace and order, the classification is based on fixed ranks. In times of decline and chaos, first, a special category of the most esteemed is distinguished, then the upper, middle, lower, common, and those not included are further divided.

公篤曰：相法根據在富貴貧賤壽夭，相法變機在吉凶禍福時。其法分內外虛實四大綱。凡內相者，精神之靈根、聲音之逸韻，有名無質者是也，非俗所謂紋痕骨痣為內相，則不足為定論。外相者，格局之儀表、氣色之明潤，有名有質者是也。虛者，清中有濁、厚中有流、奇中有俗、怪中有破是也。實者，濁中有清、薄中有聚、似俗而奇兀、似寒而超逸是也。四綱即能區別，然後分四項，即形質、精神、聲音、氣色。而形與神合，氣與音類，獨形質之分別較多。其五官主富，五嶽主貴，然後分富貴之上中下席各等級。如五嶽主貴之例，五嶽全朝拱者，此為特貴之局，為仙佛聖賢之類也，分別如下。

Gong Du said: The basis for argument in physiognomy lies in six aspects: wealth, nobility, poverty, low status, longevity, and premature death. The key to adaptability in physiognomy lies in five aspects: auspiciousness, inauspiciousness, misfortune, fortune, and timing. Its method is first divided into four main categories: internal, external, virtual, and real.the so-called internal appearance refers to the spiritual root and the elegant tone of voice, which are things with a name but no physical form; the common people take patterns, bone prominences, and black moles as internal appearance, which is not sufficient to determine a conclusion.the so-called external appearance refers to the overall structure and the brightness of the complexion, which are things with both a name and physical form.the so-called virtual means clear with some turbidity, thick with some looseness, strange with some commonness, and strange with some ruin.the so-called real means turbid with some clarity, thin with the ability to gather, appearing common but possessing something extraordinary, and appearing simple but possessing something transcendent. Once the four main categories are clear, they are further divided into four aspects: form, spirit, voice, and complexion. Form and spirit are consistent, and breath and voice are of the same kind; only the distinction of form is most varied. The five organs indicate wealth, and the five mountains indicate nobility; after distinguishing these, the different levels of wealth and nobility are determined. Taking the five mountains indicating nobility as an example, if all five mountains face the central mountain and embrace it, this is a special noble pattern, belonging to the category of sages, Buddhas, and saints. The different categories are listed as follows.

一、仙品多成於木形瘦長之局，清秀而奇，及神倍於形，而有時亦兼火局者，炎露有頂於百會故也。老子形如稿木，是其證也；麻衣云「為道者貌清必榮」，又其證也。或曰：五形各有富貴，何得專指木局為仙品，其原理與用法何在？余答之：本為陽氣，於卦為震，後天在卯位上，先天在丑寅位上。其天開於子，地闢於丑，人生於寅，震卦正受，故帝出乎震，此至尊之名。化出形質為百會聚頂起三山、邊城骨插入小腦、目長神彩有寒光、龜息鶴膝而方瞳之類是也。大凡清古合併者為仙品。

The first category of the celestial quality, known as the "Immortal Form," often manifests in a "wood shape" with a slender and elongated structure. It is refined and elegant, yet possesses a unique aura, and its spiritual energy surpasses its physical form by a factor of two. Sometimes it also combines with the "fire pattern," as fire is upward and outward, gathering at the "Baihui" point on the top of the head. Laozi's appearance, which was thin and dry like a dry tree, is an example of this. Master Ma Yi said, "Those who pursue the Dao must have a clear appearance and will surely achieve success," which is another example. Someone asked: the five types of forms each have their own wealth and honor, so why is the wood form specifically considered the immortal quality? What is the reasoning and method behind this? I answered: Wood is fundamentally yang energy, and in the hexagrams it corresponds to "Zhen" (Thunder). In the later heaven hexagram position, it is located at "Mao," while in the earlier heaven hexagram position, it is between "Chou" and "Yin." Heaven begins at "Zi," Earth is formed at "Chou," and humans are born at "Yin," so the Zhen hexagram is in its proper position. Therefore, the Book of Changes states, "The Emperor arises from Zhen," which is the highest honor. In terms of physical form, this is manifested as the Baihui point gathering energy at the top of the head, the forehead having three mountain bones, the "Biancheng" bones on the sides of the forehead extending into the back of the head, long eyes with a faint cold light, breathing fine like a tortoise's breath, and knees protruding like a crane's knees with square pupils. Anyone who possesses both clarity and antiquity in their appearance is considered to have the immortal quality.

二、佛品多出水體圓厚肥潤之局，形停勻而神和靜，亦有兼金體者，故麻衣云「為僧者頭圓必貴」之說，此其證也。夫水為坎卦，先天則為坤體，坤土為眾卦之母，此大慈大悲之義也；其形厚圓韻長，此天一生水之義也；坎位居後天之兌金上，兌為少女，此西方極樂之義也；兌為酉金，此金剛不滅之義也。化出形質為印堂豐起寬二寸、準頭圓起象三珠、神和有慧光、耳如蚌珠長而朝、頦圓如嶽、口如桃之類是也。大凡祥藹合併者為佛品。

The second category is the Buddha type, which often manifests in a round, thick, plump, and moist appearance, with a well-proportioned form and a calm and harmonious spirit. Some also exhibit characteristics of the metal type, hence the saying by Master Hemp-Robe that "those who become monks must have round heads to be esteemed." This serves as one proof. Water in the trigrams is represented by Kan. In the Earlier Heaven arrangement, Kan's position is originally based on the earth element, which is the mother of all trigrams, implying great compassion and mercy. A thick and round water form with a long and lingering quality represents the meaning of "Heaven produces water." In the Later Heaven arrangement, Kan is located above Dui, which represents the young girl, signifying the "Western Pure Land." Dui also belongs to the metal element of You, meaning "diamond does not perish." In terms of physical form, the forehead is full and prominent, about two inches wide, the nose is round and rises like three pearls connected, the spirit is peaceful with a wise glow, the ears are like pearls in a clam, long and forward-facing, the chin is round and thick like a mountain, and the mouth is full and plump like a peach. Those who possess both the harmonious and gentle appearance and the kind and amiable demeanor are considered the Buddha type.

三、聖賢之品，出於異彩奇露之局，其形分木水金三格，德參天地，名垂古今，但於形質不存耳。化出形質為眉有八彩、目有重撞、耳有三漏、臂有四肘、五嶽朝天、龍顏虎眉，或為額尖頦圓，或為額圓拱而頦尖露，一為水火既濟之正體，一為水火末濟之反映，此類是也。大凡奇露合併者，為聖賢品。四、帝王品多出於金水之局，貴而有權故也。其貴為帝王，富有四海，當然豐頤厚正、堅實秀清，故化形質為龍鳳之姿、天日之表、斗胸龍準、編齒駢脅、朝天伏犀、真光並瞳、兩耳垂肩、雙眉入鬢、地閣朝天、五嶽相輔之類是也。大凡奇厚合併者，為帝王品。

The third category is the Sages and Virtuous, emerging from a rare and brilliant appearance. Their form is divided into three patterns: wood, water, and metal. Their virtue can be compared with heaven and earth, and their fame is passed down through the ages. However, their physical form may not necessarily leave a lasting mark. When it comes to physical features, they may have eyebrows of eight colors, eyes with double pupils, ears with three holes, arms resembling four elbows, and the five mountains all converging upwards, with a dragon-like face and tiger-like eyebrows. Alternatively, they may have a sharp forehead and a round chin, or a round forehead and a sharp chin— the former represents the correct form of "Water and Fire in Harmony" (Ji Ji), while the latter is the opposite, "Water and Fire Not in Harmony" (Wu Ji), both belonging to this category. Anyone who possesses both the rare and the prominent features is considered of the Sages and Virtuous category. The fourth category is the Imperial category, mostly arising from the patterns of metal and water, as they need both nobility and authority. Being an emperor, ruling over the four seas, naturally requires a full and square face, solid and refined. Therefore, in terms of physical appearance, they may exhibit the posture of a dragon and phoenix, the bearing of heaven and sun, a chest as firm as a bucket, a nose like a dragon, evenly aligned teeth, connected ribs, a rhino bone pointing toward the forehead, bright eyes with clear pupils, long ears hanging near the shoulders, slanting eyebrows reaching the hairline, a chin pointing upward, and the five mountains supporting each other. Anyone who possesses both the rare and the solid features is considered of the Imperial category.

五、名士品多出於本局，而兼金火之形，其清秀有慧智，超脫者靈根，木得金則削成器用，木得火則生化通靈，故也。化出形質為眉長潤秀、目長神清、鼻長聳挺、印開豐突、眉稜突兀、三陽寸高之類是也。大凡清奇合併之格，為名土品。六、壽考康寧之品，多出於五形兼體，停勻而厚，神氣與形質渾藏。化出形質為百會突頂、伏犀高拱、眉高寸餘、耳長三寸、額橫三紋、項繞三滌、目神慈和、言遲行重、人中寬長、齒牙堅固、法令下朝地庫之類是也。大凡厚古合併，為壽考康寧品。

The fifth category is the Scholarly Gentleman type, which mostly arises from the form of wood combined with the shapes of metal and fire: among its clear and refined appearance lies wisdom, and in its detached aspect, there is spiritual vitality. Because wood meets metal, it can be shaped into objects; and when wood meets fire, it can flourish and become spiritually sensitive. In terms of physical form, this is expressed as long and moist eyebrows, long and clear eyes, a long and upright nose, a broad and prominent forehead, prominent eyebrow bones, and the area above both eyes, known as the "three yang" region, rising one inch higher. Whenever both clarity and uniqueness are present in a person's appearance, they are of the Scholarly Gentleman type. The sixth category is the Longevity and Health type, which mostly arises from the combination of five body forms, with a well-proportioned and solid body structure, and a spirit and physical form that are harmoniously contained within. In terms of physical form, this is expressed as a prominent vertex of the head, a high and arched ridge of the skull, eyebrows rising more than an inch, ears about three inches long, three horizontal lines across the forehead, three winding lines around the neck, a gentle and peaceful gaze, a slow manner of speaking and walking, a wide and long philtrum, strong teeth, and down-turned lines from the law lines towards the sides of the chin, known as the "earth warehouse." Whenever both thickness and antiquity are present in a person's appearance, they are of the Longevity and Health type.

七、清閒無缺之品，多出於木土金之格，肥不露肉，瘦不露骨。化出形質為五官端正、三亭相等、六躍得輔、十二宮相合、目秀神凝、眉細清疏之類是也。大凡厚正庸和合並者，為清閒品。八、公侯將相之品，出於金水火三形，此為立功於世界、有權於當時，可為人民造福，即流芳千古也；方可為人民造孽，即遺臭萬年也。化出形質為額力骨突、印骨長橫、虎頭燕頷、劍眉蠶眉、鳳目龍目、火焰紋起、雙額插鬢之類是也。大凡以清奇威露合併者，為公侯將相品。

The seventh chapter describes the "Clear and Unblemished" type, which mostly comes from the wood, earth, and metal body structures. These people are plump but not overly fat, and thin but not overly bony. In terms of physical form, they have well-proportioned facial features, with the upper, middle, and lower parts of the face equally balanced in length. All six internal organs are well-supported, and the twelve body parts are harmoniously matched. Their eyes are clear and bright, with a calm and settled spirit, and their eyebrows are fine and sparse. If a person possesses all three characteristics of being thick, square, and peaceful in their appearance, they are of the "Clear and Unblemished" type. The eighth chapter describes the "Prince and General" type, which comes from the metal, water, and fire body structures. These people are destined to achieve great accomplishments in the world and hold power in their time. They can bring great benefits to the people and be remembered for generations, or they can cause great harm and be remembered for generations of disgrace. In terms of physical form, they have a strong and prominent forehead bone, a long and horizontal forehead bone, a head like a tiger's, a jaw like a swallow's, eyebrows like a sword or like a sleeping silkworm, eyes like a phoenix or like a dragon, and a flame-like pattern on the forehead, with the temples sloping inward toward the ears. If a person possesses all the characteristics of being clear, strange, commanding, and revealing, they are of the "Prince and General" type.

九、富貴雙全之品，五行各得正氣，或為主客分明而不相爭。化出形質為頭圓一尺、雙手過膝、眉稜骨高超、鼻貫伏犀、鐵面銀牙、銀面金鬚、耳白過面、聲若金鐘之類是也。大凡以清厚渾勻合併，為富貴雙全品。十、有富無貴之局，出於土木金三形，或為純而不兼，或為互相兼合。其化出形質為三停豐勻、六府厚突、倉庫高超、土星圓齊，或為福堂骨高而發於他鄉，或為天倉寬厚而承受祖業，或為井灶大如準頭而發意外之財，或為仙庫地庫相峙而發於子孫之力。大凡以豐厚停勻合併，為有富無貴之品，或為形勝於神之局。

The ninth section discusses the pattern of both wealth and honor. When the Five Phases each receive pure energy, or when the host and guest elements are clearly separated and do not conflict, this is considered the pattern of both wealth and honor. In terms of physical form, the head should be round, the foot length one foot, the hands hanging down past the knees, the eyebrows with prominent bone structure, the nose straight and connecting to the ridge bone, the face black as iron with white teeth like silver, or a white face like silver with yellow beard like gold, the ears whiter than the face, and the voice loud and clear like a gong being struck. If a person possesses all the characteristics of clarity, thickness, solidity, and evenness in their appearance, they are considered to have both wealth and honor. The tenth section discusses the pattern of having wealth but not honor. This pattern arises from the forms of earth, wood, and metal, or from a single form without combination, or from two forms combined. In terms of physical form, the three parts of the face should be full and even, the six organs thick and prominent, the Heavenly Granary and Earthly Repository high and prominent, the nose round and well-proportioned; or the bone structure above the eyebrows, called the "Futang," should be high, indicating success achieved outside one's hometown; or the Heavenly Granary should be wide and thick, indicating inheritance of ancestral property; or the nostrils should be large and proportionate to the nose tip, indicating unexpected wealth; or the "Xianku" and "Diku" should face each other, indicating success through the efforts of descendants. If a person possesses all the characteristics of abundance, thickness, stillness, and evenness in their appearance, they are considered to have wealth but not honor, which is the pattern where the form surpasses the spirit.

十一、有貴無富之局，多出於金木火之形，均為兼而不純。化出形質為骨露肉緊、額大鼻尖、眉清尾散、神充腮陷、目秀上視、上豐下削。大凡以神過於形，清露奇削合併，是為有貴無富之品。公篤曰：富貴之分，不過特等及上中下常耳。其富則以五官論之，其貴則以五嶽論之。如五官均有奇異處及合格，此為奇特之富，不可測量矣；如有三官奇特、二官合格，則為上富；如有一官奇特、三四官合格，則為中富；如有三匹富合格，則為下富；如有一二官合格，則為常富。

The eleventh section describes the pattern of having high status but not great wealth, which often appears in forms related to metal, wood, and fire, and these are usually mixed rather than pure. In terms of physical form, the bones are exposed, the flesh is tight, the forehead is large and the nose is pointed, the eyebrows are delicate but the ends are scattered, the spirit is full but the cheeks are sunken, the eyes are clear but the person tends to look upward, the upper body is full while the lower body is thin. Whenever the spirit surpasses the body, and the characteristics of being clear, exposed, strange, and thin are all present in one person, it is considered the pattern of having high status but not great wealth. Gong Du says: the classification of wealth and status is no more than special, upper, middle, lower, and common levels. When judging wealth, look at the five organs; when judging status, look at the five mountains. If all five organs have extraordinary features and are suitable, it is extraordinary wealth, which is immeasurable. If three organs are extraordinary and two are suitable, it is upper wealth. If one organ is extraordinary and three or four are suitable, it is middle wealth. If three organs are suitable, it is lower wealth. If only one or two organs are suitable, it is common wealth.

如五嶽完全奇特，非仙佛品，即聖賢格；如五嶽有三四嶽奇特、一二嶽合格，則貴不富可言矣；如有三嶽奇特、一二嶽合格，為上貴；一嶽奇特、三四嶽合格，為中貴；如三四嶽合格，為下貴；如一二嶽合格，為常貴。其大體如是，而有餘與不足，舍輕就重，則酌量考查，取其適宜而已矣。

If all five mountains are exceptionally outstanding, then it is either the quality of a仙佛 (immortal or Buddha) or a sage; if three or four of the five mountains are exceptional and one or two are up to standard, then the person's status is beyond wealth; if three mountains are exceptional and one or two are up to standard, it is upper class status; if one mountain is exceptional and three or four are up to standard, it is middle class status; if only three or four are up to standard, it is lower class status; if only one or two are up to standard, it is common status. Basically, it is like this. As for excesses and deficiencies, one should discard the minor ones and focus on the important ones, carefully considering and making a suitable judgment.

相有前定，世無預知，非奇異以秘傳，豈凡臨之解推。相有前定，即前因今果，當以稟受之形質為定論，言福澤不言才智，故氣清則形清，氣濁則形濁。預知有法，惟相術耳，非推想能盡其妙也。舜目重瞳，送獲堯禪之位；重耳脾脅，果輿霸晉之基。異於尋常者貴，有奇特之格，作奇特之事業，信不誣矣，此為千古奇特引證。

The "Stone Chamber Essay" begins by saying: A person's appearance is predetermined from past lives, and ordinary people cannot know it in advance; if this strange discipline had not been secretly passed down, common people would not be able to deduce it. Gongdu's commentary says: What is meant by the idea that appearance is predestined is that the causes from past lives result in the effects of this life, and one should judge based on the form and constitution received. Here it refers to the thickness of fortune, not the level of intelligence. Therefore, those with clear qi have clear appearances, and those with turbid qi have turbid appearances. There is a way to foresee a person's destiny, and that way is physiognomy; relying on empty speculation can never exhaust its subtleties. The essay also says: Yu Shun was born with one eye and two pupils, and eventually inherited the throne from Yao; Duke Wen of Jin, Prince Chong'er, had his ribs connected as one piece, and indeed established the foundation for his hegemony over the state of Jin. Gongdu's commentary says: Rulers with appearances different from the ordinary achieve greatness, possessing unique patterns, which enable them to accomplish extraordinary deeds. This is indeed true, and these are examples of extraordinary appearances throughout history.

石室丹書，莫忘吾道；神仙秘訣，度與希夷。骨格為一世之榮枯，氣色為行年之休咎。相法為道之一部份，以骨格氣色合論，方是正宗。骨格持久，氣色主暫；其形質出後天，氣色通先天。二者合用，是為相法之關鍵，以定其吉凶禍福也。

The text says: The alchemical script within this stone chamber should not be forgotten by my lineage of Daoist techniques; the secret teachings of the immortal spirits are now passed on to Master Xiyi Chen Tuan. The structure of one's bones determines their lifetime of prosperity or decline, while the complexion indicates the fortune of the current year. Gong Du's commentary states: physiognomy is part of Daoist techniques, and it is essential to combine bone structure with complexion when assessing, which is the authentic method. Bone structure governs a long period of time, while complexion only relates to a short period; physical form comes from later heaven, while complexion connects with earlier heaven. Combining both is the key to physiognomy, allowing one to determine a person's fortune and misfortune.

三停平等，一生衣祿無窮；五嶽朝歸，今世錢財必旺。頦為地閣，見晚歲之規模；鼻為土星，管中年之造化。額方而闊，富貴根基；薄削而陷，貧窮餘孽。此為大概論法，還要查其細部，區別其形質，不可拘泥零星小部而一定論之。有內有外，有真有偽，故考查其人雖仔細，然後繩之以法，是否合格。

The essay states: The upper, middle, and lower parts of the face should be of equal length, and one's life will have enough food and clothing, with wealth and salary never exhausted; if all five mountains converge towards the center, this lifetime will certainly be prosperous in wealth. The chin is called "Di Ge," from which one can see the scale of one's later years; the nose is called "Tu Xing," which governs one's fortune in middle age. A broad and square forehead indicates the foundation of wealth and honor; a thin and low forehead suggests the remnants of poverty. Gong Du notes: This is only a general method, and one must also examine the details, distinguishing its form and quality, and not make conclusions based on just one or two small features. There are inner and outer appearances, and there are true and false ones, so when examining a person, one must be thorough and then use the rules to measure whether he is qualified or not.

目清眉秀，定為聰俊之兒；神濁氣短，此是貧夭之漢。清而痴定者亦愚，秀而短促者亦夭，須斟酌其真假。濁者主賤，土形不忌，反為富；氣短者夭，龜息深藏，反主壽。還要論體格合宜否，此為正論也。天庭高聳，少年富貴可期；地閣方圓，晚歲榮華定取。視瞻平正，為人剛介心平；冷笑無情，作事機深內重。還要查各部骨肉勻配否。地閣厚而孤苦，則花口角反紋雜亂。其目為肝絡，肝為剛臟，關係神經，故能查其善惡志向，與剛柔忠奸之行為也。

The essay says: Those with clear eyes and elegant eyebrows are certainly intelligent and handsome children; those with a dull appearance and short breath are men who are poor and short-lived. Gongdu's commentary says: If the clarity is accompanied by dullness and stagnation, it is actually dull; if the elegance is accompanied by short eyebrows, it actually indicates a short life. One must carefully examine the truth of these signs. A dull appearance may indicate low status, but for those with a "soil shape" constitution, dullness is not a bad sign and may indicate wealth. Short breath may indicate a short life, but if the breathing is subtle like a turtle's breath and hidden deep, it may indicate longevity. One must also consider the overall constitution to determine the correct interpretation. The essay also says: A high forehead indicates that one can expect wealth and honor in youth; a round and square lower face indicates that one will certainly achieve honor and prosperity in old age. If the eyes are level and steady, the person is upright and has a peaceful heart; if the face shows a cold smile without emotion, the person is cunning and cautious inside. Gongdu's commentary says: One must also check whether the bones and flesh in each part are in harmony. Some people have thick chins but live a lonely life because the lines around the mouth are chaotic and disordered. The eyes belong to the liver meridian, and the liver is a strong organ related to the nervous system. Therefore, from the eyes one can determine a person's goodness or evil, their aspirations, and their gentle or fierce, loyal or treacherous behavior.

準頭豐大，心和平而無毒；面肉橫生，性強梗而兇狠。二者容易所見，處世者皆宜注意。準大者對人誡厚，肉橫者剛燥量窄而不容故也。智慧生於皮毛，苦樂關乎手足。二者均不可為法，不驗居多。今存此語，為智慧者證之，及待天道之變，為五代之時也。

The essay states: A full and plump nose indicates a peaceful heart without malicious thoughts; a face with prominent flesh suggests a strong and fierce nature. Gongdu's commentary says: These two types of facial features are easy to recognize; those who deal with the world and others should take note. A person with a large nose is sincere and kind, while someone with much flesh on their face is impetuous, short-tempered, and narrow-minded, unable to tolerate others, hence the distinction. The essay also says: A person's wisdom can be seen from their skin, and their lifetime of happiness or hardship is determined by their hands and feet. Gongdu's commentary says: These two sentences should not be taken as rules, as they often do not come true. Nevertheless, they are still retained, left for the wise to verify, and also waiting for the change of heaven's way—after all, these words were spoken during the Five Dynasties period.

髮際低而皮膚粗，終見愚頑；指節細而腳背肥，必定雅俊。髮低驗刑父母，皮粗驗勞碌，此言愚頑，不知何意。指細主聰明，腳肥主祿而夭，此言雅俊，又不知其何意也。以當時天道而驗此耶？茁為地形而驗此耶？

The essay states: Those with a low hairline and rough skin will ultimately be foolish and stubborn; those with thin finger joints and thick foot arches will certainly be refined and handsome. Gongdu's commentary says: A low hairline, according to my experience, indicates the loss of parents; rough skin, according to my experience, indicates a life of toil; here it says it indicates foolishness and stubbornness, but I don't know what that means. Thin fingers indicate intelligence, thick foot arches indicate wealth but short life; here it says it indicates refinement and handsomeness, but I also don't know what that means. Is it because of the heavenly principles of that era that it corresponds in this way, or because of the local geography that it corresponds in this way?

富者自然體厚，須防肉流；貴者定是奇特，當查內濁。下八字繫餘增。流者似厚，濁者似奇，定要查實真偽，不可徒據外表而斷其富貴壽夭也。南方貴宦清高，多主天庭豐突；北方公侯大貴，皆由地閣朝拱。相法有因地形而取者，順其地形者貴，反其地形者為特貴，即少之義也。

The essay says: The wealthy are naturally robust in body, but one should beware of those whose flesh is loose and sagging; the nobleman certainly has an unusual appearance, yet one must check whether his inner quality is turbid. The following eight characters are added by me. Loose and sagging flesh may appear robust, and turbid inner quality may seem unusual; one must verify its authenticity and not judge a person's wealth, nobility, or longevity solely by appearance. The essay also says: Those who are prominent and refined in the south mostly have a full and prominent forehead; those who are marquises and great nobles in the north all rely on their chin 'earth pavilion' which rises and embraces upward. Gongdu notes: In physiognomy, there is a method of judging faces according to terrain. Those who follow the flow of the local terrain's energy are destined for nobility, while those who go against it are exceptionally noble—because the opposite is rare, and rarity makes something precious.

駝背面田，南力之人富而足；金聲形小，西方之人貴且壽。駝背火也，面田金也，火鍊金成器，金多火少故吉；如金火各半而相爭，則不吉。西方本金，取其堅實，故形小不忌，此餘經驗所加。河日海口，食祿千鍾；鐵面劍眉，威權萬里。此皆男格之奇品。河目言其長也，司馬仲達能自顧其耳，遂創晉業；海口言其闊也，郭子儀口能容拳，復興唐室；鐵面言其堅也，其人多才，故包拯為政治良吏；劍眉言長而上豎也，其人多勇，故岳飛為南宋名將。此四者均為文兼武權，而立功業也。

The essay states: Those with hunched backs and square faces like the character "田" (field) are wealthy if born in the south; those with voices like metal and stone and small bodies are noble and long-lived if born in the west. Gongdu notes: A hunched back belongs to fire, a square face like the character "田" belongs to metal, and fire can refine metal into useful objects; since there is more metal and less fire, it is auspicious. If metal and fire are each half and struggle against each other, it is not auspicious. The west is originally of metal, which represents firmness, so a small body is not a problem. This is something I added based on my experience. The essay also says: Those with eyes long like a river and mouths wide like the sea will receive a thousand measures of grain in their lifetime; those with black faces like iron and eyebrows straight like swords will have authority reaching ten thousand miles. Gongdu notes: These are all extraordinary male physiognomies. "River eyes" refer to long eyes; Sima Yi could look back at his ears, eventually establishing the Jin dynasty. "Sea mouths" refer to wide mouths; Guo Ziyi could hold a fist in his mouth, reviving the Tang dynasty. "Iron faces" refer to hard facial bones; such people often have great talent, so Bao Zheng became an excellent administrator. "Sword eyebrows" refer to long eyebrows that rise straight up; such people often have bravery, so Yue Fei became a famous general of the Southern Song dynasty. These four physiognomies combine literary talent with military power, thus achieving great accomplishments.

龍頭鳳頸，女人必配君王；虎額燕頷，男子定封將相。龍頭為骨聳，鳳頸為項長，女人生此，雖不美豔，而才德福必厚。虎額即伏犀骨之圓突，燕領為兩腮方廓，與額成三椅角勢，班超即此格，成大貴而遺盛名也。

The essay says: Those with a head like a dragon and a neck like a phoenix will certainly marry a king; those with a tiger's forehead and a swallow's chin will surely be appointed as generals and ministers. Gong Du's commentary states: 'Dragon head' refers to a high and prominent skull, while 'phoenix neck' means a long and slender neck. A woman with such a face, even if her appearance is not particularly beautiful, will certainly have deep talent, virtue, and good fortune. 'Tiger's forehead' means the ridge of the nose is round and prominent; 'swallow's chin' refers to square cheeks with clear contours, forming a triangular shape with the forehead. Ban Chao of the Eastern Han dynasty had exactly this facial structure, so he achieved great prestige and left a lasting reputation.

相中秘訣，壽夭最難，不獨人中，惟神是定。相法於富貴貧賤均有專法，獨壽夭無定法，故形質、精神、氣音均有關係，此言神氣占多數，故不可以形質而定論之也。目長含彩，榮登天府之人；神浮無光，早赴幽冥之客。自古仙佛聖賢均含有真光。有云寒灼有威為彩，有云瑩光皎耀為彩，故神浮無根、光淡模糊，皆夭亡之格，當在十六以後、三十六以前，細則詳後。

The essay states: In physiognomy, the secret of judging longevity and premature death is most difficult, and one cannot merely look at the philtrum; only the spirit and vitality can determine it. Gongdu's commentary: Physiognomy has specific methods for determining wealth, poverty, nobility, and humility, but longevity and premature death have no fixed method. Therefore, form, spirit, breath, and voice are all related to them; here it is said that spirit and vitality account for the majority, so one cannot conclude solely based on physical form. The essay also states: Those whose eyes are long and contain a bright glow are destined to attain high official positions; those whose spirit is floating and lacks luster are destined to die early. Gongdu's commentary: Since ancient times, the eyes of immortals, Buddhas, sages, and virtuous people have all contained true light. Some say that cold and sharp light that is intense and carries authority is called "cai," while others say that bright, smooth, and radiant light is called "cai." Therefore, those whose spirit is floating without root and whose light is faint and blurred are all patterns of premature death, with death occurring roughly between the ages of sixteen and thirty-six, with more details discussed later.

面皮虛緊，三十問壽實難；肉色輕浮，四九如何能過。虛緊固不壽，本難滿三十，但有孤苦寒賤之人，可超出三十而外；輕浮固不壽，然亦有無子女者，而超過三十六以外。故宜以其它部份參考，蓋法有此弱彼益故也。

The essay says: Those with thin and tight skin are difficult to say whether they can live to thirty; those with light and superficial flesh color find it hard to pass thirty-six. Master Gongdu's commentary: Thin and tight skin indeed does not indicate long life, and they are originally unlikely to reach thirty; but there are also people who are lonely, poor, and lowly, yet they can live beyond thirty. Light and superficial flesh color also does not indicate long life, but there are also those without children who can live beyond thirty-six. Therefore, one should refer to other parts, because in physiognomy there is the principle that a weak part in one area may be compensated by a beneficial aspect in another.

項上三絛，遇休囚而愈見康強。此為壽徵之一，但考有凶神凶氣凶紋否，雖元氣厚而有中年凶死，不能考終命也。項中一骨，有疾厄而終無險阻。此為百會骨，主貴而有壽根，雖疾厄而不致夭也。形容忽變，遇吉則推有凶；氣色轉潤，處窮則斷必發。凡神亂形變而處佳境，皆是受禍之引子，發達愈大，損失愈危，故以辭尊居卑而避之。潤中能聚，則可透出黃紫，故遇合隨之。此二者相反而相應。

The essay says: Those who have three horizontal lines on their neck will become healthier when encountering a year of weakness and confinement. Gongdu's commentary: This is one sign of longevity, but one must also check whether there are凶神, 凶气, or 凶纹; although the vital energy is strong, if one meets a fatal misfortune in middle age, they will not die a natural death. The essay also says: Those who have a single bone in their neck, even if they suffer from illness or misfortune, will ultimately not face great danger. Gongdu's commentary: This refers to the "Baihui Bone," which indicates nobility and a root of longevity; even if there are illnesses or misfortunes, one will not die young. The essay further says: If one's appearance suddenly changes, even when encountering good fortune, one should still predict possible misfortune; if one's complexion becomes moist and lustrous, even when in a difficult situation, one should determine that success is certain. Gongdu's commentary: Whenever a person's spirit is disturbed and their appearance changes, yet they are in a favorable situation, it is a sign of impending misfortune. The more prosperous one becomes, the greater the potential loss, so one should resign from high positions and retreat to a lower status to avoid it. If the complexion is moist and concentrated, it will emit yellow and purple hues, and opportunities will follow. These two statements are opposite in nature, but their underlying principles are consistent.

常遭疾厄，只因命宮昏沉；頻遇吉祥，蓋為福堂潤澤。疾厄後有專圖詳論。命宮即山根，此為疾厄之一部，不過含有督脈氣質、膽汁消化，故常病之人，每於此宮先見青黑之色。福堂為交際之關、是非之地，並非吉祥之稱，福堂或印堂之誤也。

The essay states: One often suffers from illness and misfortune because the "Minggong" is dark and stagnant; one frequently encounters auspicious events because the "Futang" is moist and nourishing. Gong Du's commentary says: There is a separate diagram discussing illness and misfortune later on. The Minggong refers to the mountain root, which is one of the areas associated with illness and misfortune. This is because it relates to the energy of the Du meridian and the digestion of bile, so those who often fall ill usually show a dark bluish color in this area first. The Futang is the gateway for social interaction and the place where disputes arise; it is not actually a name indicating auspiciousness. The term "Futang" might be a mistake for "Yintang."

淚堂深陷，蠹肉橫生，克兒孫之無數。一主溼疾而成水氣上泛，一主傷陰而成失眠鬱結，亦有子女成立也。鼻準尖垂，人中平滿，刑績嗣之難逃。一主旺女而刑子，一主晚年受制而失敗，多失輔助之力而冷退也。

The essay states: At present, the "tear hall" is deeply sunken, and there is also a piece of rotten flesh growing across it, which will cause the death of countless descendants. Gongdu's commentary says: A deeply sunken tear hall indicates a disease caused by dampness, leading to water rising upwards; the presence of a piece of rotten flesh indicates damage to the yin aspect, leading to insomnia and depression; in fact, such people may still have children who can stand on their own. The essay also states: A nose tip that is sharp and hanging down, with a flat and full philtrum, is unavoidable in terms of harming descendants. Gongdu's commentary says: A sharp and hanging nose tip indicates many daughters and harm to sons; a flat and full philtrum indicates being controlled by others in old age and eventual failure, mostly losing the support of helpers and gradually becoming neglected.

眼不哭而淚汪汪，有子必刑；心無憂而眉縮縮，老來孤獨。不淚似淚，固刑子女，然有冷退敗家者；無憂而憂，多為勞碌有壽之格。如孤獨格，尚有他部刑傷方應驗也。面似橘皮，早子難立；神代桃花，遲嗣晚成。橘皮者，言其毛竅之痕深映，三十以後之子方成，亦有庶出之子女。凡桃花之嫩豔浮光，男女皆主淫蕩不壽，何能遲子晚成之說？或宋初時代異於今時而相反耳。

The essay says: If the eyes do not weep but are always moist, there will certainly be harm to the sons; if the mind is not troubled but the eyebrows are always furrowed, there will be loneliness in old age. Gongdu's commentary: If the eyes do not weep but appear to hold back tears, it is indeed harmful to the sons, but there are also cases where the family is in decline and the sons do not thrive. If the mind is not troubled but the eyebrows show worry, it is mostly a pattern of hard work and long life. As for the pattern of loneliness, it will only manifest if other parts of the face also show signs of harm. The essay also says: If the face looks like the skin of an orange, sons will not be established in early years; if the spirit shows the aura of peach blossoms, sons will come late and marriage will be delayed. Gongdu's commentary: The term "orange skin" refers to deep indentations in the pores, which indicate that sons will be established after the age of thirty, and there may also be adopted sons. If the aura is tender and bright, like peach blossoms, it indicates a tendency towards licentiousness and short life, how can one talk about late sons and delayed marriage? Perhaps the customs of the early Song dynasty were different from today, so the conclusion is just the opposite.

富貴平生勞碌，只為下停太長；貧窮到老不閒，蓋因粗其筋骨。下停長者，其人多謹慎，見小拘泥不達，勞心宜矣。筋骨粗者力大而男，應多勞碌，亦有中貴及創業之流，此言貧窮二字不確。星辰失陷，無隔宿之糧；部位虧損，有終身之苦。失陷者，皆低弱不足之謂；虧損者，受克不合之謂。相生自多衣祿，相合自多遇合，受克有冷退之失敗，不合有外憂與內患，故也。

The essay says: The wealthy and prosperous people have a lifetime of toil, only because their lower part is too long; the poor people remain without leisure until old age, because their bones and muscles are coarse. Gong Du's commentary: Those with a long lower part are mostly cautious, their vision is limited to small matters, they are stubborn and not flexible, so it is appropriate for them to be diligent. Those with coarse bones and muscles have great strength and a yang-like temperament, they should naturally be busy, among them there are also middle-ranking noble characters and those who start from nothing, so the term "poor" is not accurate. The essay also says: Those whose facial constellations are fallen have no food for two nights at home; those with lost parts suffer a lifetime of hardship. Gong Du's commentary: The term "fallen" refers to weakness and deficiency; the term "lost" refers to being overcome and not harmonious. When parts are mutually generating, they naturally have more clothing and food; when they are harmonious, they naturally have more opportunities; when they are overcome, there will be gradual decline and failure; when they are not harmonious, there will be external troubles and internal worries, this is the reason.

三光明亮，財自天來；六府高強，一生富足。三停光明，官祿均旺。余每見光明沉靜，則人財順遂；光明浮膩，反見駁雜消耗，此原文之末及。又考六府高強，而初中晚均有輔助。按天府為天倉之地，前業有根基，父輩大振；中府為國印之地，戚友為助而有權，本身事業能發展；下府為腮頤之地，奴僕忠，內外有輔，子女能繼紹箕表。此為傍部輔佐有益，而富足二字不穩。

The text says: When the three lights are bright, wealth comes down from heaven; when the six organs are high, strong and robust, one's life is affluent. Gong Du's commentary states: When the upper, middle and lower parts of the face are bright and radiant, official fortune and wealth and honor are flourishing. I have often observed that those whose complexion is bright and calm have smooth family and financial affairs; but if the brightness is accompanied by a floating and greasy appearance, then affairs become complicated and wealth is consumed. This point is not mentioned in the original text. Further examining the strength of the six organs, they provide support in the early, middle and late stages of life: the upper organ is located at the heavenly granary, indicating that the family's business has a solid foundation and the father's generation is greatly vigorous; the middle organ is located at the 'national seal', indicating that relatives and friends are willing to help and the person has authority, enabling their own career to develop; the lower organ is located at the cheek, indicating loyal servants and assistance from both inside and outside, and children can inherit the family business. This is the benefit of the auxiliary parts being effective, but the term 'affluent' is not yet stable.

紅黃滿面，名利俱遂；豬脂塗膏，子孫必刑。黃為吉祥之色，紅為禍患之色，不能合論。脂色浮光也，膏色慘滯也，一為損人破財，一為官非牢獄，不是單刑子孫一條，今日有主凶危亡身也。面皮太急，雖溝洫長而壽亦虧；眼神無光，縱鼻樑高而壽亦促。即皮如膨鼓之謂、神浮無根之謂，故人中雖長、鼻樑雖高，不能延其壽也。凡壽均以各部參考而定，不能以單獨一部而定也，故後篇有專條詳論。

The essay states: A face full of red and yellow hues signifies that both fame and fortune can be achieved; if the complexion resembles that of pork fat, descendants will surely suffer from calamities and punishments. Gongdu's commentary says: Yellow is a fortunate color, while red is a sign of misfortune; these two cannot be considered together. "Zhi" color is glossy on the surface, while "gao" color is dull and dark; the former indicates loss to others and financial loss, while the latter indicates legal troubles and imprisonment; it is not only about punishment for descendants, but now it can also indicate danger and death. The essay also says: If the skin is too tight, even if the philtrum is long, lifespan will be shortened; if the eyes lack spirit, even if the nose is high, lifespan will be short. Gongdu's commentary says: This refers to the skin being stretched tight like a drumhead and the spirit being superficial and rootless, so even if the philtrum is long and the nose is high, it cannot prolong one's life. When judging lifespan, one must refer to various parts to determine it, and not rely on a single feature alone, so there is another section later that discusses this in detail.

眼光如水，男女多淫；眉草如刀，陣亡兵死。如水之說，清麗而艶也，即秋水盈盈，相法之過清者，而稟受之氣薄，則有情慾之易動，故多淫。眉草如刀，多六親之累而為憂愁，如兵死則不驗。眉生稜角，一生快樂無窮；目秀如冠，中年發達遇貴。稜角為外庫，應立外業而有勞心，何言快樂？如冠者，兩角上仰也，漢陳平有此，位極人臣，豈止遇貴而已。

The text says: Those with eyes that look like water are prone to lustful desires, both men and women; those with eyebrows wild as grass and sharp as knives will die by weapons. Gongdu's commentary: When it says "like water," it refers to clarity and elegance with a hint of allure, like autumn water full and clear, which in physiognomy is considered "too clear"; the qi received is thin, so desires are easily aroused, hence lustful tendencies. Those with eyebrows wild and sharp are often burdened by their six relations and often troubled; saying they die by weapons is not accurate. The text also says: Those with eyebrows that have sharp angles will have endless happiness in life; those with eyes that are elegant like a hat will achieve success in middle age and meet noblemen. Gongdu's commentary: The sharp eyebrows are called "outer warehouse," indicating establishing a career far away and working hard, how can there be happiness? When it says "like a hat," it refers to the corners of the eyes looking upward, like Han Dynasty Chen Ping's appearance, who became a chancellor and reached the highest position in the court, how could it be just meeting noblemen?

黃氣發從高廣，數旬中必定遷官；黑色橫自三陽，半年內須防損壽。三陽為肝肺相連地，黑色屬水，其水木相生、金水相合，當不至死。如三陽黑色為刑子及驚悸之病災可也，或發於夏之火令，方為死災，其它時令尚不為死災也。

The commentary says: Yellow qi emerging from the high and broad area on the forehead indicates promotion within thirty days; black color spreading across the area above both eyes, known as the 'three yang,' warns of potential loss of life within half a year. The commentator notes: The 'three yang' refers to the region where the liver and lung meridians connect; black color represents water. Since water generates wood and metal combines with water, it should not necessarily lead to death. The appearance of black color in the 'three yang' should be interpreted as calamities such as harm to children and disorders like palpitations. Unless it appears during the summer season when fire is strong, it does not constitute a death omen; in other seasons, it does not qualify as a death omen.

奸門青慘，必主妻災；年壽赤光，多生痔漏。此二者餘已更正，頗驗。白氣橫額，父母刑傷；青氣侵顴，弟兄唇吞。自氣為憂思，應父母之災疾，而有牽制之累；至於孝服，為黑赤色居多，青慘氣居少。兩顴青氣主妻妾之爭端、伯叔之詞訟，不但口吞，而有欺詐攫奪行為之類也。

The essay states: If the "Jianmen" area at the inner corner of the eyes appears dark and dull green, the wife is certain to suffer misfortune; if a red glow appears on the "Nianshou" area of the nose, there will be frequent occurrences of hemorrhoids and other ailments. Gongdu notes: I have already corrected these two points, and they are very accurate. The essay also says: If a white mist crosses the forehead, there will be injuries or calamities to the parents; if greenish mist invades the cheekbones, there will be disputes among brothers. Gongdu notes: White mist indicates worry and thought, which should be interpreted as misfortune or illness for the parents, and it also brings about hindrances and burdens. As for mourning, it is mostly indicated by black or red colors, and greenish and gloomy mists are rarely seen. If greenish mist appears on both cheekbones, it indicates disputes between wives and concubines, and lawsuits between uncles and cousins. This is not only verbal conflicts but also includes acts of fraud and force.

山根青黑，四九前後定多災；法令繃纒，七七之數焉可過。刻下當應前九年。但山根為人之稟受氣質，小兒青黑，多主溺尿及螬氣；大人青黑，多主傷陰失眠及腎氣之病。如法令無紋，當不滿三十而死。女人眼惡，嫁即刑夫；聲燥面橫，閨房獨宿。衰世之局，露者多貴，不過結果不好，或主惡疾，或主產厄，此不壽之格，如刑夫者頗少。其聲燥多量窄性剛，面橫多驕悍而妒，此主生離再醮也。

The essay says: If the mountain root of the face shows a dark green color, there will certainly be many calamities around the age of thirty-six; if the philtrum lines are tight and twisted, how can one get through the age of forty-nine? Gongdu's commentary says: According to the current situation, it should be nine years earlier. However, the mountain root reflects a person's innate temperament: if a child's mountain root is dark green, it often indicates bedwetting and stagnation of the stomach and intestines; if an adult's mountain root is dark green, it often indicates damage to the yin aspect, insomnia, and disorders of kidney energy. As for the philtrum lines, if there are none at all, the person is unlikely to live beyond thirty. The essay further says: A woman with a fierce eye appearance will certainly harm her husband upon marriage; if her voice is sharp and she has prominent facial features, she will likely remain alone in an empty house. Gongdu's commentary says: This is the pattern of a chaotic and turbulent era; those with prominent external appearances often turn out to be of high status, but their endings are not good, or they suffer from serious illnesses, or they face difficult childbirth, which belongs to the pattern of not living long. It is rare for such a woman to actually harm her husband. Those with a sharp voice are often narrow-minded and stubborn in temperament; those with prominent facial features are usually arrogant, fierce, and jealous, which indicates separation from their husband or remarriage.

額尖耳反，雖三嫁而未休；顴露聲雄，縱七失而未了。額尖不宜早婚，當過十九方吉；耳尖多父母無靠，故有小嫁再嫁之說。顴露多代夫權而勞，夫星弱而無用；聲雄多刑夫也。額偏不正，內淫而外若無；走路不平，外好而心猶毒。不正者刑父母，淫字不穩，要神麗陰陽青黑者方淫亂也。不平者雀跳也，主細故靈敏，倫理違背，迷感於利可也。

The essay says: A woman with a sharp forehead and ears that turn outward will marry three times but still not be finished; a woman with prominent cheekbones and a strong voice will lose seven husbands but still not be done. Gongdu's commentary says: A woman with a sharp forehead is not suitable for an early marriage; it is auspicious only after she is nineteen. A woman with prominent ears usually has unreliable parents, hence the saying that she may marry young and remarry. A woman with prominent cheekbones usually takes charge of her husband's affairs and is very hardworking; her husband's star is weak and ineffective. A woman with a strong voice usually harms her husband. The essay also says: A woman with a slanted forehead is淫 within but appears normal on the outside; a woman who walks unevenly appears gentle on the outside but is cruel inside. Gongdu's commentary says: A slanted forehead causes harm to parents; the word '淫' is not stable here. It should be accompanied by a bright and vivid appearance, with the three yin and three yang areas showing dark or black coloration, to truly indicate licentiousness. Uneven walking means her steps jump like a quail; she is clever and observant, acts against moral standards, and is easily led by profit—this is sufficient to describe her.

腮突耳後，心內狡貪；眼惡鼻勾，性實險惡。腮突盛世少而衰世多，其形類鷹腮，主奇巧有特智，亦主大貴；眼惡主刑剋而凶，鼻勾主心貪徇私，然多成多敗，終無了期。腳跟不履地，賣盡田園而走他鄉。木形多飄搖不忌，如金水土則忌。又出富貴之家，則主夭壽及有凶死者；如出貧窮之人，亦無妨礙。此云先富後貧之說，只應得一半。

The passage says: Those with prominent cheekbones extending from behind the ears are cunning and greedy; those with fierce eyes and a hook-like nose have a truly dangerous nature. Gongdu notes: Prominent cheekbones are rare in peaceful times but more common in times of decline and chaos; if they resemble an eagle's jaw, they indicate someone with extraordinary cleverness and strategic mind, and also suggest great fortune. Fierce eyes indicate a tendency for punishment and misfortune, while a hook-like nose suggests greed and favoritism. However, such people often achieve much and lose much, ultimately ending in failure. The passage also says: Those who walk with their heels off the ground will exhaust their fields and lands and end up wandering elsewhere. Gongdu notes: People with a wooden constitution usually walk with a floating gait, which is not a concern; but for those with a metal, water, or earth constitution, this is a bad sign. If this feature appears in a wealthy family, it indicates a short life or a violent death; if it appears in a poor family, it is not a problem. The statement about first being rich then poor only applies partially.

鼻竅露而仰，卒被外災而終旅舍。獅形火形，不忠仰露，合其形也；非此二形，則有外患內憂以累之，故為財不入庫，言不能立身也。唇不蓋齒，無故招非；溝洫露髭，為人少力。此二者均驗，一為驕仿自負之招非，一為明白利害之兩可。

The essay says: Those whose nostrils are exposed and pointing upward will eventually suffer from external calamities and die in a lodging. Gongdu's commentary: Those with a lion-like or fire-like appearance naturally have their nostrils pointing upward, which is in harmony with their inherent form. If they are not of these two forms, they will be plagued by external troubles and internal worries, hence it is said that they "do not store wealth," meaning they cannot establish themselves. The essay also says: Those whose lips cannot cover their teeth will unnecessarily attract trouble; those whose mustache is visible in the philtrum lack strength. Gongdu's commentary: Both of these statements are accurate: the former is due to arrogance and self-importance leading to trouble, while the latter is because of being too clear-sighted about gains and losses, leading to indecisiveness in everything.

印堂太窄，子晚妻遲；懸璧昏暗，人亡家破。印堂紋沖，則刑妻克子而遲成；如窄，不過志小量窄而氣燥耳。懸璧為兩腮頤，居奴僕宮，此為用人不力及盜詐行為之奴僕耳，如人亡家破，當別有部位不佳。結喉露齒，骨肉分離；粗骨急皮，壽數短促。結喉多勞碌而刑兄弟，露齒多爭訟而多乖戾，其分雖之說頗當。粗骨多勞，急皮多病，亦有壽者。

The essay states: Those with a narrow forehead area will have children late and marry late; if the 'suspended jade' area is dark, there will be death and family ruin. Gongdu's commentary says: It is the forehead being broken by markings that leads to harming one's wife and children and delays all affairs; if it is only narrow, it is merely a sign of small ambition, narrow-mindedness, and a quick temper. The 'suspended jade' refers to the sides of the cheeks, belonging to the 'servant palace'. If this area is dark, it only indicates that servants are unreliable and one may encounter thieves or deceivers; if there is actually death and family ruin, there must be other areas that are also poor. The essay also says: Those with a prominent Adam's apple and protruding teeth will experience separation from family; those with thick bones and tight skin will have a short lifespan. Gongdu's commentary says: A prominent Adam's apple indicates much toil and harm to brothers, while protruding teeth indicate frequent disputes and a fickle nature. Saying it indicates separation from family is quite appropriate. Thick bones indicate much hardship, and tight skin indicates many illnesses, but among them there are also those who live long lives.

臥蠶豐隆，子息之後成；淚堂平滿，兒郎之早見。臥蠶在目之下橫紋處，其紋反插者女多先立，其紋順插者子多先立；此云後成，當以無紋論。淚堂在大眼角，無陷而平，當然早予成立。龍宮低黑，嗣續難得而昧愚。龍宮在眼腔曲處，如低黑者，為先天不足、淫慾過度，子女多夭而弱，愚昧之說不驗。

The text says: Those with full and prominent "womb worms" (the horizontal crease below the eyes) will have children later; those with a flat and full "tear hall" (the area near the outer corner of the eye) will have sons earlier. Gong Du's commentary says: The "womb worm" is the horizontal crease below the eyes. If the crease is reversed, it is mostly a sign of giving birth to a daughter first; if it is forward, it is mostly a sign of giving birth to a son first. The text refers to "later" here, and it should be interpreted based on the absence of such a crease. The "tear hall" is located at the outer corner of the eye; if it is not sunken but flat and full, children will come earlier. The text also says: If the "Dragon Palace" (the curved part of the eye socket) is low and dark, the children will be difficult to have and will be foolish. Gong Du's commentary says: The "Dragon Palace" is located at the curved part of the eye socket. If it is low and dark, it is caused by innate deficiency and excessive indulgence, leading to children who are likely to die young and weak; saying they are foolish is not accurate.

陰陽明瑩，男女易養而聰慧。此言三陽旺子，三陰旺女，加以氣色明潤，當然有貴子而清秀聰敏也。面大鼻小，一生常自艱辛。鼻小之格，皆為主弱客強，平生無正權而為人用，故有替人做事，功歸人而過歸己，反覆成敗而不常也。鼻瘦面肥，半世錢財耗散。此言財不入庫，而有中道挫折及六親之遺累也。

The essay says: Those with bright and smooth appearances of the three yin and three yang positions will have well-raised and intelligent children. Gongdu's commentary: This refers to the prosperity of the three yang for males and the prosperity of the three yin for females, combined with bright and smooth complexion, naturally giving birth to noble children who are refined and intelligent. The essay also says: Those with large faces and small noses will always face hardships throughout their lives. Gongdu's commentary: The pattern of a small nose indicates a weak main element and a strong guest element, leading to a lifetime without proper authority and being at the mercy of others. Thus, they are always doing others' work, with the credit going to others and the blame falling on themselves, experiencing repeated success and failure without lasting stability. The essay also says: Those with thin noses and fat faces will spend half their lives losing wealth. Gongdu's commentary: This refers to wealth not being stored, encountering obstacles along the way, and being burdened by the troubles left by the six relations.

邊地四起，過五十始得榮亨；輔角高隆，才三九則居官位。邊地四起，多應破梓離鄉而立外業，至二十九必發，此云五十方發，想是天道相反耳。輔角為初重心，形瘦者十八入官位，形厚者二十三入官位，衰世則提前居多也。

The essay states: Those with the 'side land' area on the forehead rising on all four sides will achieve success and prosperity only after fifty years of age; those with a high 'auxiliary angle' will attain official positions by the age of twenty-seven. Gong Du's commentary says: The 'side land' rising on all four sides mostly indicates leaving one's hometown to establish a career elsewhere, and success is certain by the age of twenty-nine; the statement here about success at fifty must be due to the reversal of the heavenly principles compared to today. The 'auxiliary angle' is the key to early destiny: those with a thin body will enter officialdom at eighteen, while those with a thick body will do so at twenty-three; in times of decline and chaos, this age is often even earlier.

明珠朝海，太公八十遇文王；火色鳶肩，馬周三十逢唐常。明珠即耳輪之珠，朝海者耳長過口也，此為壽者相，不能據此為太公之貴相也。蕉肩者上聳如鳥，火色者紅艶而潤，有火形之露格，又得火色，當然合格，而有時機之逼迫，以成功也。

The Assignment says: Those whose earlobes face toward the mouth area, like Jiang Taigong, met King Wen of Zhou at the age of eighty; those with a fiery complexion and shoulders raised like a kite, like Ma Zhou, met Emperor Taizong of Tang at the age of thirty. Gong Du's commentary says: "Pearl ears" refer to the earlobe, and "facing the sea" means the ear extends beyond the mouth corner, which is a sign of longevity, but cannot be used as evidence of King Wen's nobility. "Kite shoulders" refer to shoulders raised upward like a bird; "fiery complexion" refers to a red and moist face. Having the form of fire externally and the color of fire internally naturally qualifies one, and with the pressure of the times, one can achieve success.

鶴行龜息，洞賓之得僊；龍腦鳳睛，玄齡之拜相。鶴行足長而步長，下動而上定；龜息則呼吸由耳出，是為藏竅，故為僊骨清品。龍惱為高大而拱，上貫百會之頂；鳳睛神和而清，瞳小有彩，此為貴壽而福澤之格也。

The essay says: Those who walk like cranes and breathe like turtles become immortal like Lü Dongbin; those with a dragon-like head and a phoenix-like eye become high officials like Fang Xuanling. Gong Du's commentary states: "Crane walking" refers to long legs and long steps, with the lower body moving while the upper body remains steady and unmoving; "turtle breathing" refers to a subtle breath that seems to come from the ears, called "concealing the窍," which belongs to the category of pure and refined immortal bones. "Dragon head" refers to a high and arched skull that reaches up to the top of the head, the百会 point; "phoenix eyes" refer to a gentle and clear gaze with a small, bright pupil, which indicates both high status and longevity, as well as deep blessings and fortune.

法令入口，鄧通餓死野人家；滕蛇鎖唇，梁武餓死臺城上。前人多有此說，而事實多驗疾厄刑剋，而今世口反方為凶死，其倍於法令入口矣，今並附此，以待後之高明證實。虎頭燕頷，班超封萬里之侯；龍行虎步，劉裕至九重之帝。虎頭為伏犀圓突，燕頷為腮頰椅角及成凸形；龍行虎步，為身體穩重而不見足，長步而有威。此皆奇特點，故有奇特之事業也。

The essay states: Those with vertical lines on the face extending downward to the corners of the mouth will end up dying of starvation in the home of a savage; those with two lines resembling a snake coiling around the lips will die of starvation on the platform city. Gongdu's commentary says: Many have spoken of this before, but in reality, such predictions mostly come true in terms of illness, misfortune, and punishment. Now, it is the outward flipping of the lips that indicates a fatal death, which is twice as severe as the lines entering the mouth. Now I will include this point as well, waiting for future wise people to verify it. The essay also says: A head like a tiger and a jaw like a swallow will result in being granted the title of Duke Dingyuan and achieving fame across ten thousand miles; walking like a dragon and stepping like a tiger will lead to becoming an emperor ruling the nine palaces. Gongdu's commentary says: 'A tiger's head' refers to the ridge of the forehead being round and prominent; 'a swallow's jaw' refers to the cheeks forming a corner like a chair and protruding into shape. 'Walking like a dragon and stepping like a tiger' refers to a steady body and movement so powerful that the feet are almost invisible, with large and imposing steps. These are all extraordinary features, so they lead to extraordinary achievements.

山林骨起，終作神仙；印堂骨方，必登將相。山林骨下從福堂起，斜上至百會止，此為仙骨而成傳品。印堂橫骨為金城骨，如平過至眉尾，則為非常之貴，不流芳百世，則遺臭萬年也。形如土偶，夭命難逃；天柱傾欹，幻軀將去。土偶繫形容神痴形滯、氣色塵垢，此為神不守宅，氣不流通，血不貫絡，當然不壽。天柱為醫家之大椎穴，在後頸，故病人低頭或常欹，為天柱折而必死。

The essay says: "Those with prominent mountain-like bones on their face will eventually become immortals; those with square bones in the area of the forehead will certainly attain high official positions. Gongdu's commentary: The mountain-like bones start from the 'Futang' area, slope upward obliquely, and end at the top of the head, which is called the immortal bone, indicating a person who will become a renowned figure. The horizontal bone on the forehead is called the 'Jincheng bone'; if it is flat and extends all the way to the end of the eyebrows, it signifies extraordinary fortune, either leaving a good name for generations or a bad reputation for generations. The essay also says: Those whose appearance resembles clay statues or wooden dolls will have short lifespans; those with a crooked 'Tianzhu' bone will soon lose their physical form. Gongdu's commentary: 'Tudiou' refers to a dull expression, stiff body, and dull complexion, as if covered with dust. This indicates that the spirit is not residing in the body, the qi is not flowing, and the blood is not circulating, so they will certainly not live long. Tianzhu refers to the Dazhui acupoint in medical terms, located on the back of the neck. Therefore, if a patient always lowers their head or has a constant tilt in their neck, it indicates that the Tianzhu bone is broken, and death is certain.

貌如鏤鐵，氣迍遭；色若祥雲，前程亨泰。鏤鐵即鏽鐵之形容也，無生氣之謂也，如純水不忌；祥雲即紫霞之形容也，有喜色之謂也。名成利就，三臺宮俱有黃光；文滯書難，兩眉頭各生青氣。三臺為司空至印堂及兩福堂骨也，司空、印堂為官星，福堂為外庫，故有名成利就之說。兩眉頭為上勾陳，上為奏書，主文書信件，略思慮，故有停滯才說。

The passage says: The appearance resembles rusted iron, with a troubled and difficult fate; the complexion resembles auspicious clouds, indicating a smooth future. Gongdu notes: "Loutie" refers to rusted iron, indicating a lack of life qi; if someone has a purely water shape, they are not afraid of this color. "Auspicious clouds" refers to purple clouds, indicating a joyful complexion. The passage also says: Those who achieve fame and success have the "Three Palaces" glowing yellow; those with stagnant documents and difficult affairs have two green qi rising from each brow. Gongdu notes: The Three Palaces refer from the Minister of Works to the Print Hall, plus the two sides' fortune bones. The Minister of Works and Print Hall are official stars, and the fortune bones are the outer treasury, hence the saying about achieving fame and success. The two brows belong to "Upper Gou Chen," above which is "Report Book," which governs documents and letters, as well as thoughts, hence the saying about stagnant documents.

滯中有明，憂而復喜；明中有滯，吉而反凶。此言氣色一項，然要分部位之輕重、氣色之深大小，方能走其吉凶遠近。如滯中有明，則氣色將開，雖處惡劣環境，則喜信將來，為有遂心之進展矣，是為接頭之初，故憂中有喜之說。如明中有滯，則氣色之轉為晦暗，雖處佳境而有飛災奇禍伏之；如另有遇合，是為引誘其動貪念而受實禍，此為膏將盡而揚其焰也。

The essay says: In darkness there is a glimpse of brightness, first sorrow then joy; in brightness there is a mixture of darkness, seeming auspicious but actually ominous. Master Gong Du notes: This refers to the appearance of the aura. One must distinguish the importance of the location and the depth, size, and intensity of the aura in order to judge the nearness or distance of good or bad fortune. When there is brightness within darkness, it indicates that the aura is about to become clear, even if one is in a bad situation, good news is coming soon, and things will proceed smoothly, which is the beginning of good luck, hence the saying "sorrow contains joy." When there is darkness within brightness, it means the aura is turning towards gloom, even if one is in a favorable situation, there may be sudden misfortunes or major calamities lurking. At this time, if another opportunity comes along, it is likely to tempt one into greed and bring real disaster, just like when the lamp oil is nearly gone, the flame becomes even brighter.

正面有黃光，意無不遂，須妨無根而浮膩之光。凡看氣色均宜注重其真偽，參差某輕重，故於黃色雖吉，如無根而浮，則為虛花不實而轉瞬皆空，其不持久明矣。印堂多紫氣，無不成，但求內應而貫徹一體。按氣如雲而色加霜，有外無內，雖有其名而無其權；有內無外，雖有其力而無其機。故內不應外色，如有委任而不能到任所，或赴任而有他變，亂世多有之。

The essay says: The whole face shows a yellow glow, and the mind has no obstacles, but one must beware of a glow that is without foundation and appears slick and superficial. Gongdu notes: When observing the complexion, one must pay attention to its authenticity and consider its strength. Although yellow is associated with good fortune, if it lacks a foundation and is superficial, it is like a hollow flower that will wither quickly, and will not last. The essay also says: The area between the eyebrows is filled with purple aura, and whatever one undertakes will succeed, as long as the internal energy and external color are in harmony and unified. Gongdu notes: "Qi" is like floating clouds, and "color" is like a layer of frost. If there is external color but no internal energy, one may have a reputation but no real power; if there is internal energy but no external color, one may have strength but lack opportunity. Therefore, if internal energy does not correspond with external color, one may receive an appointment but fail to take office, or encounter problems on the way to taking office. Such situations are especially common in times of chaos.

年壽明潤，一歲平安；蘭廷光明，諸事順遂。此云少疾之說。年壽為疾厄宮，地位居膽絡而能消化，得谷氣之旺耳。蘭廷旺「偏財交際」及有意外之財，此言順遂，是否單指財星。形容古怪，石中有美玉之藏，非仙佛即聖賢。此精靈中來，慧根異於常人，故形質亦奇怪，精神亦蘊藏，其事業有出類拔萃之點、超凡入聖之功。古怪者，有異骨奇征也。

The essay says: A bright and moist nose bridge "Nianshou" indicates peace and safety for the whole year; bright and clear wings of the nose "Lantai" and "Tingwei" indicate smoothness in all affairs. Gongdu's commentary: This refers to being healthy. "Nianshou" corresponds to the "Jie'e Palace," which is associated with the gallbladder meridian, governing digestion. Its brightness and moisture result from strong grain qi. The prosperity of "Lantai" and "Tingwei" indicates "biased wealth and social connections" as well as unexpected wealth; here it says "smoothness," but it is unclear whether this refers only to the wealth star. The essay also says: People with strange appearances are like beautiful jade hidden in a stone; they are either immortals, buddhas, or sages. Gongdu's commentary: Such people come from spirits, with wisdom roots different from ordinary people, so their physical forms are strange, and their spirit is hidden and not revealed. Their careers have outstanding achievements and great accomplishments beyond ordinary.所谓 "strange" means being born with extraordinary bones and signs.

人物巉巖，海底有明珠之象，非帝王即公侯。巉巖為凸露之豐突，大多數為五嶽之骨質，有奇室嵯峨之勢，此為非常之貴，不可限量也。總之，一辯其色，次聽其聲，更察其神，再觀其形，筋骨紋絡又其次也。此為麻衣之重心點、相法之層次也。凡氣色為行年之休咎，是窮通之機關，其它項不足亦可暫時取用也。聲音為形格之輔佐，故有求全在聲之說。精神為用事之決斷、壽夭之關係，其智愚全繫乎此。形格為一世之榮枯，為富貴貧賤之區分。筋骨為勞逸之必要，紋絡為刑剋之原則而含安危關鍵。故此六者為相法之全備，學者不可不知。

The essay says: A person's appearance is rugged like mountain rocks, just like a pearl hidden beneath the sea; he will either be a king or a marquis. Gongdu's commentary says: "Chanyan" refers to bones that are prominent and thick, commonly appearing on the bones of the five mountains, with a strange and towering peak-like appearance, which is a very auspicious sign, indicating an unlimited future. The essay concludes by saying: In summary, the first thing to examine is his complexion, then his voice, then his spirit, then his form, and finally his muscles and bones. Gongdu's commentary says: This is the core of Master Hemp-Robe's physiognomy, and it also represents the hierarchy of physiognomy. Complexion governs the fortune and misfortune of the current year, serving as the key to success or failure; even if other aspects are lacking, it can temporarily be used as a reference. Voice is the auxiliary of physical structure, hence the saying "completeness lies in voice." Spirit determines a person's decisiveness in affairs and is related to longevity or short life, intelligence or foolishness, all of which depend on this. Physical structure determines the prosperity or decline of a person's life, distinguishing between wealth and poverty, honor and disgrace. Muscles and bones relate to the amount of labor one will endure, while markings on the body are the criteria for suffering from misfortune, containing the key to safety and danger. Therefore, these six aspects together form a complete system of physiognomy, and those studying physiognomy should not be unaware of them.

眉毛拂天倉，出入近貴；印堂貫中正，終始利官。眉拂天倉，近貴而貴，亂世多破格而得功名，冒險而成事業，故為武權居多，此逼迫而進展也。印堂為主體貴，盛衰皆然。呼聚喝散，只因雙顴如峰；引是招非，蓋為兩唇露齒。顴骨有真假高露者，尚非貴權，如上近眼角方是真顴，而得輔佐之用也；如下近法令，乃是假顴，雖高如峰亦無用也。露齒招非見前。

The essay says: Those whose eyebrows touch the Heavenly Granary will have close association with noblemen in both coming and going; those whose aura in the印堂 reaches the 中正 will be beneficial throughout their official careers. Gongdu's commentary: When the eyebrows touch the Heavenly Granary, it means one can not only associate closely with noblemen but also attain high status oneself. In times of chaos, such people often achieve fame and success beyond conventional norms, accomplishing their careers through bold actions, thus holding military power and authority, which is a result of the situation forcing them to advance. The印堂 indicates one's own status, whether in a prosperous or declining era. The essay also says: Those who can gather a hundred responses with one call and disperse them with one command, are because their two cheekbones are high and peak-like; those who attract trouble are because their two lips do not close properly and their teeth are exposed. Gongdu's commentary: There are true and false cheekbones; merely being high and prominent does not count as noble authority. Those that rise close to the眼角 are true cheekbones, capable of assisting in affairs; those that descend close to the法令 are false cheekbones, even if they are as high as mountains, they are of no use. Exposing teeth brings trouble, which has already been explained earlier.

狼行虎吻，機深而心事難明；猴食鼠餐，鄙吝而奸到底。狼行多反顧回視也，虎吻者仰食口不收也，不但機深，並且惡毒。猴食者低食零落也，鼠餐者唇固耳鼻動也，鄙吝奸貪，多敗少成，宜矣。頭先過步，初歲奸前晚景貧窮；井灶露孔，中年敗而田園耗散。頭過步者晚不佳，而主終年神經昏損。井灶露堵，主財不入庫，然獅形火形不忌，雖井灶露而亦富貴也。

The essay says: Those who walk like wolves and have the mouth shape of tigers are deep in mind and their affairs are hard to understand; those who eat like monkeys and have the manner of mice are stingy and deceitful. Gongdu's commentary: "Walking like a wolf" refers to frequently looking back; "Tiger's mouth" refers to lifting the head while eating with the mouth closed, such people not only have deep minds but also evil hearts. "Monkey eating" refers to eating with the head lowered and scattered grains; "Mouse eating" refers to the lips not moving but the ears and nose moving. Such people are stingy and greedy, with more failures than successes, which is natural. The essay also says: Those whose head leads the steps have good beginnings but poor endings; those with exposed nostrils have decline in middle age and loss of fields and estates. Gongdu's commentary: Those whose head exceeds the steps have bad later years and are prone to lifelong mental confusion. Exposed nostrils indicate that wealth does not enter the household; however, those with lion-like or fire-like forms are not affected by this, even with exposed nostrils they can still be wealthy and prosperous.

女人耳反，亦主刑夫；男子頭尖，終非利器。耳反為初年孤苦，其刑夫之格不重此部，或為末婚之夫耳。頭尖之局每有大富貴，如屬火形，則為將相之品，何云非利器之說。腰圓背厚，方保玉帶朝衣；骨聳神清，定主威權忠節。腰背為相法之最輕點，此係理想之說，不足為證。假定頭小神弱，何能富貴？骨聳為貴品，神清篇清品，此云威權忠節，力是合法之點。

The essay states: A woman with her earlobes turned outward is indicative of a husband's misfortune; a man with a sharp head is ultimately not a useful talent. Gongdu's commentary says: Earlobes turned outward indicate early loneliness, and the pattern of causing marital misfortune does not emphasize this feature particularly, or perhaps it should only apply to an unmarried husband. A sharp head often indicates great wealth and honor; if the person has a fire form, they are of the rank of generals and ministers, how can they be considered not useful talents? The essay also states: A round waist and thick back can ensure the possession of a jade belt and ceremonial robes; high bones and clear spirit indicate a destiny of authority and loyalty. Gongdu's commentary says: The waist and back are the least significant parts in physiognomy, these words are just speculative talk and not reliable. Suppose a person has a small head and weak spirit, how can relying on the waist and back alone lead to wealth and honor? High bones belong to a noble category, clear spirit belongs to a refined category, and the mention of authority and loyalty here is indeed appropriate.

伏犀貫頂，一品王侯；輔角插天，千軍勇將。伏犀有三：力伏犀為大貴，帝王之品；圓伏犀為次貴，公侯將相之品；橢圓伏犀又其次貴，為中貴及藩鎮之例。尚有小伏犀，為邑候之例。輔角固應邊將也。形如肥猜，死必分尸；眼似餓虎，性剛莫犯。肥猜形容肉浮兩流、擁腫不堪，尚有三角眼而浮、血絲串烏珠，當然凶死之格也。餓虎形容直射有怒光、圓露上視，當然剛燥急狹，不容物也。

The essay states: Those with a ridge running from the forehead to the top of the head are destined to be high-ranking officials or princes; those with the auxiliary angle piercing through the forehead are destined to be generals commanding thousands of troops. Gong Du's commentary says: There are three types of the ridge known as 'fu xi gu'. The large ridge indicates great fortune, belonging to emperors; the round ridge indicates secondary high status, belonging to dukes and generals; the oval ridge indicates a lower level of status, belonging to middle-ranking officials and regional governors. There is also a small ridge, which belongs to county magistrates. The auxiliary angle is naturally found on the bodies of military officers. The essay also states: Those whose faces resemble fat pigs will certainly be dismembered upon death; those whose eyes resemble those of a starving tiger are fierce and cannot be provoked. Gong Du's commentary says: 'Fat pig' describes a face with loose, sagging flesh on both sides, appearing swollen and clumsy, combined with a triangular eye and swollen eyelids with blood vessels crossing the black pupil, which clearly indicates a fatal death. 'Starving tiger' describes eyes that stare directly with anger, round and protruding, looking upward, indicating a fierce, impetuous, and impatient nature that cannot tolerate others.

鬚黃睛赤，終主橫災；喉結齒露，須防野死。鬚黃主駁離而刑人丁；赤睛為赤脈穿烏珠，直穿主驚險而殘肢，體橫穿主凶死；又銀面宜鬚黃，亦是貴品。結喉主勞碌刑傷，露齒主招是非，野死另有其它部位方驗。

The essay states: Those with yellow beards and red eyes will ultimately suffer sudden misfortune; those with prominent Adam's apples and protruding teeth should beware of dying in the wilderness. Gong Du's commentary says: Yellow beards indicate a family in disorder and dispersion, with harm to family members. "Red eyes" refer to red blood vessels crossing through the black pupil; if they run straight, it indicates encountering danger and injury to the limbs; if they cross horizontally, it indicates a violent death. However, those with a pale face like silver may actually benefit from yellow beards, which is a sign of high status. Prominent Adam's apples indicate toil and injury, while protruding teeth suggest causing trouble. As for dying in the wilderness, it requires other body parts to be in harmony for the prediction to be accurate.

口唇反皺，為人一世孤單；魚尾紋多，到老不得安樂。口唇反皺主刑子女而壽，多應女格；今之亂世，主富貴而凶死。魚尾紋主刑妻妾，亦主多壽而福，何有不安之事耶。二眉散亂，須憂成敗不一；兩目雌雄，必主狡詐不定。眉為肺絡正繫，故應憂思，古有愁眉不展之說，凡人憂思多則成敗多。兩目雌雄，一主懼內而有妻妾之爭，一主私心而有貪吝之行；如狡詐，尚以目神尖銳下視力是，亦有應父母官之破群也。

The essay states: Those with lips that are turned up and wrinkled will be lonely all their lives; those with many crow's feet around their eyes will not find peace in old age. Gongdu's commentary says: Lips that are turned up and wrinkled indicate the suffering of children and grandchildren, but the person themselves will live long. This is mostly seen in women; in today's chaotic world, it indicates wealth and honor but also a violent death. Crow's feet indicate the suffering of wives and concubines, and also indicate longevity and happiness; how can there be any lack of peace? The essay also says: Those with scattered eyebrows should worry about uncertainty in success or failure; those with one eye larger than the other will certainly be cunning and unreliable. Gongdu's commentary says: Eyebrows belong to the main meridian of the lung, so they indicate worries and thoughts. Ancients said "worried eyebrows that are not spread out"; when people have many worries, their success and failure will also be uncertain. One eye being like a male and the other like a female indicates either fear of the wife and concubine disputes or selfishness and greed; as for cunning, it must be seen in sharp eyes that look downward, and also may be indicated by the damage of the parents' official stars.

幼生斑點，必非老壽之人；老多毫毛，定是長生之客。斑點多因冷退而發，氣迍遭；毫毛多因憂愁而發，勞碌而壽。此二者亦主刑人丁，雖壽而不足取，故毫毛以收藏為吉也。臉上青光級級，貪婪孤貧；準頭赤色重重，刑傷冷退。青光級級多主淫亂，男女有此，則有鬱結之不遂意、情慾之不如願，多出富庶殷實之家，何能言貧？赤色重重主財帛耗散，一主痔漏之血疾。

The essay says: Those who have spots on their faces from a young age are certainly not destined for a long life; those who have much hair growth in old age are certainly long-lived. Gongdu notes: Spots are mostly caused by family decline and hardship in fortune; excessive hair growth is mostly due to worry, indicating hard work but long life. Both of these are indicative of harm to family members, although they may bring long life, they are not desirable, so excessive hair growth is better concealed and not shown for good fortune. The essay also says: Those whose faces have layers of blue light are greedy and poor; those with heavy red color on their nose are subject to injuries and family decline. Gongdu notes: Layered blue light mostly indicates licentiousness; both men and women with such complexion are troubled internally, things do not go as desired, desires are unfulfilled, and this often appears in wealthy families, how can it be said they are poor? Heavy red color indicates loss of wealth and also blood diseases such as hemorrhoids.

圓隆小巧，畢竟豊亨；方正神舒，終須穩耐。小巧之格必以聲音宏亮，兩倍於形質者貴，或為神過於形者亦貴，不是小巧即貴也。神舒之人有特殊知識而安貧樂道，故窮通皆清灑也。手足粗硬，非富貴之人；準庫豐隆，享田莊之客。手足號四肢，為枝葉之類，非正幹也，不足以取材料，故亂世賤人有貴手，貴人有賤手。創業與守成不同，長壽與夭亡各異，粗者勞而細者閒，硬者壽而軟者夭，此是正論。準庫為財帛正部，當然之富。

The text says: Those with a round and compact form will ultimately be prosperous and well-off; those with a square face and a relaxed expression will ultimately be steady and enduring. Gongdu's commentary: A compact structure must have a loud voice and an aura surpassing the form by one fold to be considered noble, or a spirit surpassing the form is also considered noble. It is not the compactness itself that makes one noble. Those with a relaxed expression have unique insight and find contentment in poverty and joy in the Way, so whether in hardship or success, they remain clear and free. The text also says: Those with thick and coarse hands and feet are not destined for wealth and honor; those with a full nose and ample warehouse area are destined for the blessings of fields and estates. Gongdu's commentary: Hands and feet together make up the four limbs, which belong to the branches rather than the main trunk, so they are not sufficient to determine one's fate. Therefore, in times of chaos, the poor may have noble hands, and the noble may have poor hands. Establishing a foundation is different from maintaining it, and longevity differs from early death: thick hands mean hard work, thin hands mean leisure; hard hands mean longevity, soft hands mean early death — this is the correct view. The nose and warehouse area are the proper positions for wealth, so being full and ample naturally indicates wealth.

眉抽二尾，一生常自歡娛；根有三紋，中年幾經成敗。眉抽二尾，主家庭失睦、骨肉寡情，此為內顧憂之不幸，何能一生歡娛？或指僧道而言之耶。古法山根一紋一度成敗，二紋二度成敗，三紋三度成敗；高者有紋主成敗，平者有紋主夭亡。

The essay says: Those whose eyebrows end with two tails will often be happy throughout their lives; those with three lines on the mountain root will experience several ups and downs in middle age. Gongdu notes: Having two tails on the eyebrows indicates family discord and lack of kindness and affection among relatives, which is an unfortunate situation causing worry at home, how can one talk about happiness throughout life? Perhaps this refers specifically to monks and Taoists. According to ancient methods, one line on the mountain root indicates one success and failure, two lines indicate two, and three lines indicate three. If the mountain root is high and has lines, it indicates fluctuating success and failure; if the mountain root is flat and has lines, it indicates early death.

耳白過面，朝野知名；神稱於形，情懷舒暢。此格多驗盛世之翰林學士，因文才而顯名於科甲；衰世不過主多智多才，一為有美術之專長，至於西法號博士之例。足生黑子，英雄獨壓萬人；輔插長骨，威武揚名四海。各家相法均有此說，而衡真、袁柳莊則指李光粥、安祿山二人證之，又稱單痣雙痣之說。今以麻衣原文稱黑子，想必倍大於痣也。又考痣生腳心方為藏龜，故主貴名；至於貴之大小，尚有他部參看方驗。又輔角長骨，大而屏藩，小而邊鎮，雖屬文人皆有武權，故古之名將多有邊城骨上插。此云輔角，又為事業之最大者言耳。

The essay states: Those whose ears are whiter than their face are well known both in the court and among the people; those whose spirit matches their form have a broad and comfortable heart. Gongdu's commentary: This pattern is commonly seen among Hanlin scholars in times of peace, who gain fame through literary talent in the imperial examinations; in times of decline and chaos, it merely indicates a person of great intelligence and ability, either specializing in the arts, which is similar to the doctoral degree in Western educational systems. The essay also says: Those with a black mole on the soles of their feet are heroes who can surpass ten thousand others; those with a long bone on the angle of the cheek are known for their martial reputation throughout the world. Gongdu's commentary: Various schools of physiognomy mention this, and the book "Hengzhen" and Yuan Liuzhuang cite Li Guangbi and An Lushan as examples, distinguishing between single and double moles. Now, looking at the original text by Ma Yi, who refers to it as "heizi" (black mole), it seems this mole is twice as large as an ordinary one. Further examination shows that a mole on the sole of the foot is called "canggui" (hidden turtle), which indicates noble status; however, the extent of the nobility must be determined by other body parts as well. Moreover, a long bone on the cheek angle indicates that those with large bones become important ministers, while those with smaller bones become officials in the border regions. Even literati may hold military power, so many famous generals in ancient times had their bones on the border regions pointing upward. The "cheek angle" mentioned here refers to the highest level of achievement.

足生黑子，英雄獨壓萬人；輔插長骨，威武揚名四海。各家相法均有此說，而衡真、袁柳莊則指李光粥、安祿山二人證之，又稱單痣雙痣之說。今以麻衣原文稱黑子，想必倍大於痣也。又考痣生腳心方為藏龜，故主貴名；至於貴之大小，尚有他部參看方驗。又輔角長骨，大而屏藩，小而邊鎮，雖屬文人皆有武權，故古之名將多有邊城骨上插。此云輔角，又為事業之最大者言耳。

The continuation begins by repeating the last item of the previous paragraph to facilitate the connection. The essay states: those with a black mole on their feet will have a hero who alone surpasses ten thousand; those with a long bone projecting from the auxiliary angle will have a reputation of strength spreading throughout the four seas. Master Gongdu notes: this saying is found in various books of physiognomy. The book "Hengzhen" and Yuan Liuzhuang cite Li Guangbi and An Lushan as examples, further distinguishing between single and double moles. Today, looking at the original text by Master Hemp-Robe, which uses the term "heizi," this feature must be twice as large as an ordinary mole. Further examination shows that a mole must be located on the soles of the feet to be called "canggui," thus indicating noble status. As for the degree of nobility, it still needs to be referred to other body parts for accurate judgment. As for the long bone on the auxiliary angle, a large bone can serve as a defensive barrier, while a small one can be an official in a border region. Even if one is a scholar, he may hold military power, so most famous generals in ancient times had their bones on the border regions slanting upward. Here, the mention of the auxiliary angle refers specifically to the highest level of achievement in one's career.

聲自丹田下出，有福而享遐齡；骨從腦後橫生，主財且增福壽。聲音有發於咽喉，有發於亶中，有發於丹田，發於下者稟受元氣厚也，當然主壽，如水土二形則尤為合格。又考腦骨主貴居多，當然福壽。土星薄而山林陷，敗而多災；胸堂好而背脊虧，虛而無壽。原文為山林重，其重字不解，想為陷字之誤，茲特證之。山林陷者，祖業之失也；土星薄者，本身財不聚也。余考脊虧，多出勞動苦工之人，無壽二字又有疑慮之點。

The essay says: A voice that comes from deep within the lower abdomen is auspicious and brings longevity; bones that grow horizontally from the back of the head indicate wealth and add to fortune and longevity. Gongdu notes: A person's voice may originate from the throat, the膻中 (a traditional term for the chest area), or the lower abdomen. When the voice comes from the lowest part, it indicates a thick original qi, which naturally leads to longevity. If someone has a water or earth body type, they are even more suitable. Further examination of the bones at the back of the head shows that they often indicate nobility, and thus also bring fortune and longevity. The essay also says: A thin nose with a low and sunken 「mountain forest」 area indicates decline and many misfortunes; a good chest but a sunken back leads to a hollow body and lack of longevity. Gongdu notes: The original text says 「mountain forest heavy」, but the character 「heavy」 does not make sense here. It is likely a mistake for 「sunken」. Therefore, a low and sunken 「mountain forest」 indicates the loss of ancestral fortune; a thin nose indicates an inability to retain wealth. When I examine people with a sunken back, they are mostly laborers, and the phrase 「no longevity」 seems questionable.

鬢亂如織，先富後貧兼懶惰；手筋如蚓，少閒多危及辛苦。鬢亂之人多主懶惰，其人多疑慮不決。手筋如蚓，其人多勞，又有創業之人，此言多危，或為多勞之誤也。眉稜骨起，縱有壽而孤刑；項下結喉，主勞碌而客死。眉稜為外庫之田宅宮，應立異鄉產業，主壽而有子，其孤刑之說不確。結喉主勞碌，亦不驗客死。余考客死之局，多出於目浮白而神痴定，方路斃也。

The Assignment says: Those with disheveled hair like woven fabric will first become rich then poor and be lazy; those with prominent hand veins like earthworms will have little leisure and many dangers and hardships. Gongdu's commentary says: Those with disheveled hair are mostly lazy and full of doubts and indecision. Those with hand veins like earthworms are usually busy, among them some start from nothing; here it says "many dangers," perhaps it should be "many labors." The Assignment also says: Those with prominent eyebrow bones will live long but be lonely and suffer from conflicts; those with prominent throat bumps will be busy and die in a foreign land. Gongdu's commentary says: Prominent eyebrow bones belong to the "outer warehouse," which is the field house palace, indicating going to a foreign land to buy property, indicating longevity and having children, saying it is lonely and suffering from conflicts is not accurate. Prominent throat bumps indicate being busy, saying it leads to dying in a foreign land is not accurate. I have examined the patterns of those who die away from home, mostly they have pale whites of the eyes and dull,呆滞 eyes, and then they die by the roadside.

眼如雞目，性急難容；步若蛇行，毒而少壽。雞目圓而露白，盤烏珠之線二三及有沙點，其人器量狹小。蛇行與龍行有區別：蛇行昂頭側視而搖動，曲側不平之謂也。此二者均非善相，故有性急性毒之謂，偏於嗜好，浮蕩而又病厄也。

The essay says: Those with eyes like those of a chicken are impetuous and cannot tolerate others; those who walk like snakes are cunning and short-lived. Gongdu notes: "Chicken eyes" refer to eyes that are round and show white, with the black pupil surrounded by a few blood vessels and specks of sand, indicating a narrow-minded person. "Snake walking" differs from "dragon walking": snake walking involves holding the head high, looking sideways, and moving with a wavy, crooked, and unsteady gait. These are not auspicious signs, so they indicate impatience and deceit. Such people often indulge in certain vices, act recklessly, and frequently suffer from illness and misfortune.

青色橫兩顴，喚作行尸；黑氣貫命門，號曰奪命。青色橫顴，一主失權而挫折，一主內顧而爭端，富不至死，或是印堂三陽青黑，方有重災。黑氣貫命門，此為腎病而絕，多出弱症。又考仲景六經，命門本篇腎而通三焦，黑則死亡。

The essay says: If a blue color crosses the two cheekbones, it is called "traveling corpse"; if black qi penetrates the "mệnh mén" (life gate), it is called "taking away life." Gong Du's commentary states: If blue color crosses the cheekbones, it indicates either losing power and encountering setbacks, or disputes arising within the family, but the wealthy will not die from this; unless the forehead and the three yang areas also turn blue and black, there will be serious calamity. If black qi penetrates the life gate, this indicates kidney disease reaching its extreme, mostly occurring in cases of weakness. Further examining Zhang Zhongjing's theory of the six channels, the life gate belongs to the kidney and connects to the triple burner. If this area turns black, it is a sign of death.

青遮口角，扁鵲難醫；黑卷太陽，盧醫莫救。口角為水星，青氣不危，不過病災而已，惟冬令口角黃暗主死。黃為土氣，此為土克水之說，克部位又克時令，故也，其它時令皆無磚。太陽黑者，刑人丁者多，主死亡者少。

The essay says: If green qi blocks the mouth and corners of the face, even Qianqiu cannot cure it; if black qi rolls up to the solar plexus, even Lu Yi cannot save the person. Gong Du's commentary says: The mouth and corners belong to the 'water star'; currently, the green qi is not dangerous, it is merely a sickness and misfortune. Only when the mouth and corners turn yellow and dark in winter does it indicate death. Yellow belongs to the earth qi, which is the principle of earth overcoming water. Since it overcomes both the location and the season, it is ominous. If it occurs in other seasons, there is no harm. If the solar plexus turns black, it mostly indicates punishment and harm to family members, but death is less common.

白如枯骨，亦主死亡；黑若溼灰，終須短壽。白枯之色屬榮衛二氣將盡，是為血枯亡陽之死；黑溼是為土不克水，水氣上泛，多現腫症而死。不醉似醉，不愁似愁，貧而多難；不笑似笑，不驚似驚，夭而多災。醉字形容蒙朧恍憾之兆，其人多愚；愁字形容寒慘萎頹之滯，其人多苦；笑字形容輕浮矜驕之態，主淫多病及心深，多出富貴之格；驚字形容倉猝疑惑之仁，其人不正，有邪行結怨。

The essay states: If the complexion is white like a dry bone, it indicates death; if it is black like damp ash, it signifies a short life. Gongdu notes: A pale white color indicates that the荣 and 卫 energies are about to be exhausted, which is a sign of blood depletion and yang loss leading to death; blackness with dampness indicates that the earth element cannot control the water, and water qi rises upwards, often resulting in edema and death. The essay also says: If one is not drunk but appears drunk, and not sad but appears sad, it indicates poverty and many calamities; if one is not smiling but appears to be smiling, and not startled but appears startled, it indicates a short life and many misfortunes. Gongdu notes: The word 'drunk' describes a hazy and confused expression, indicating a dull mind; the word 'sad' describes a pale and dull complexion, indicating a troubled and distressed person; the word 'smiling' describes a light and arrogant expression, indicating a person who is lustful, prone to illness, and has deep schemes, often appearing in prosperous and wealthy conditions; the word 'startled' describes abrupt and suspicious movements, indicating a person with improper intentions, immoral behavior, and conflicts with others.

血不華色，憂鬱不遂而夭；行不動身，瀟灑厚福而壽。血不華色，其人淫亂而夭，凡腎病多現血不華色，或為不遂，而以淫慾自樂以亡身。行不動身，此言穩見持重之謂，故多守成而安閒享福也。神光滿面，富貴稱心；鬼色見形，貧窮度日。神光言其尊嚴有威之謂，或為神充足也，光潤澤而事實順利也；鬼色言其塵滯也，或為暗晦之浮膩也，色愁苦而事實冷退也。

The essay states: Those whose blood does not glow on their faces are troubled by worries and frustrations, leading to an early death; those who walk without swaying their bodies are carefree and prosperous, enjoying long life. Gongdu notes: Those whose blood does not glow are indulgent and short-lived; most kidney diseases manifest as blood not glowing, or as unfulfilled desires leading to self-indulgence in lust, thus causing death. "Walking without moving the body" refers to steady and composed steps, so such people often maintain their fortune, live in ease, and enjoy longevity. The essay also says: Those with a radiant face achieve wealth and happiness; those with a ghostly complexion live in poverty. Gongdu notes: "Radiant face" refers to dignity and authority, or a full spirit, which brings smooth affairs. "Ghostly complexion" refers to a dull and dark face, or a faint oily sheen amidst darkness; the expression is sorrowful, and affairs gradually decline.

病淹目閉，有神無色者生；神脫口開，天柱傾欹者死。相法之吉凶，神為第一重要，氣色次之，故神不脫、不退、不定、不變，雖病不危。天柱詳於前。華蓋黑色，必主死災；天庭青氣，須防瘟疫。華蓋黑色多主飛來之禍，應失權柄而有牢獄之災，此志小大、力輕任重，禍出於貪也。天庭青主憂驚，如謂瘟疫，凡要太陽及天門黑方應。天門在兩額角之中段。

The essay says: For someone who is seriously ill and closed-eyed, if their spirit is still present and their complexion is not deteriorating, they can still recover; but if their spirit is scattered, their mouth is open and uncontrolled, and the "Heavenly Pillar" is crooked, they will surely die. Gongdu's commentary: In facial diagnosis to determine fortune or misfortune, the spirit is the most important, and complexion comes next; therefore, if the spirit is not scattered, not shrinking, not dull, and not changing, even if one is sick, it is not dangerous. The "Heavenly Pillar" has already been explained in detail earlier. The essay also says: If the "Huagai" appears black, it definitely indicates a death omen; if the "Tianting" shows a green aura, one should be cautious of plague. Gongdu's commentary: When "Huagai" turns black, it mostly indicates a sudden misfortune, which may involve losing power or suffering from imprisonment; this is due to a small ambition facing big responsibilities, and weak ability bearing heavy burdens, with the root of the disaster lying in greed. A green aura on the "Tianting" indicates worry and alarm; if it refers to plague, one must also have blackness appearing on the "Sun穴" and the "Tianmen" at the same time. The "Tianmen" is located in the middle section of the two temples.

赤燥生於地閣，定損牛馬；青白起於天門，禍侵妻妾。地閣為奴僕宮，須防小人倫盜及其它事務之牽連，是為破財之說，不專指牛馬。天門為驛馬之中段，亦主憂疑，或為人在外而憂慮家庭也，如妻妾當以奸門為定論。

The text says: A red and dry color appearing on the chin's "Ground Pavilion" indicates damage to cattle and horses; a green and white color arising from the "Heavenly Gate" signifies calamity affecting wife and concubine. Gong Du's commentary states: The "Ground Pavilion" is the "Servant's Palace," so if the aura here is poor, one should beware of small people stealing or being involved in other matters, which refers to financial loss, not merely cattle and horses. The "Heavenly Gate" is the middle section of the "Post Horse" area, which also indicates worry and suspicion, or someone away from home worrying about family matters; regarding wife and concubine affairs, one should refer to the "Criminal Gate" at the eye tail.

三陽青黃，此主誕男；三陰紅紫，定須生女。麻衣原文無此四句，餘所增加，亦從經驗中考正，而合刻下時代，此子女之分別，是為定法，餘最近用之應驗頗多。黑氣浮口，防水厄之災；暗粉滯眶，主喪身之苦。黑氣浮口，於冬令不忌，如水厄尚宜考陂池、承漿二部，又有現於耳珠者。餘於民國十二年在嘉定遭水厄，繫耳珠黑暗，茲特錄此。暗粉滯眶，主刑妻又刑子女，喪身之說不驗。

The essay states: If the three yang positions show a green-yellow color, it indicates the birth of a son; if the three yin positions show a red-purple color, it indicates the birth of a daughter. Gongdu notes: These four lines are not in the original text of Master Hemp-Robe, but I added them based on my experience, which is in line with the current era. Distinguishing between male and female births is a fixed method, and recently I have used it, and it has been verified many times. The essay also states: If black qi floats above the mouth, one should beware of water calamities; if the eye sockets are dark and dull like powdered makeup, it indicates suffering from a fatal illness. Gongdu notes: Black qi floating above the mouth is not to be avoided in winter; if considering water calamities, one should also check the 'Bopi' and 'Chengjiang' areas, as well as the current earlobes. In 1923, I experienced a water calamity in Jiading, and at that time my earlobes were dark and dull, so I specially recorded this. Eye sockets that are dark and dull indicate punishment from wife and children, so saying it leads to a fatal illness is not accurate.

額角昏慘，須防跌撲之災；法令燥炎，恐遭湯火之咎。額角昏慘多主孝服，無父母者亦刑叔伯；如跌撲血光之災，多應玄武昏慘及赤脈之露出。法令燥炎多主狎俠之損，一為間接而有障礙，應湯火者頗多。耳根黑子，倒死路旁；承漿紋陷，恐投浪裡。耳根黑子主聰明多疾及有專長之特別技藝，又主水上驚恐之災，亦主享盛名，其倒死路傍之說不驗。承漿直紋主添壽，橫紋主水驚，反紋主水死。

The passage says: Those with a dull and gloomy forehead should beware of injuries from falls or blows; those with dry and inflamed法令 (the area below the eyebrows) should fear burns or scalds. Gongdu's commentary: A dull and gloomy forehead mostly indicates mourning for a parent, and if one has no parents, it may relate to a relative such as an uncle or cousin; as for injuries from falls or blows, they mostly appear in the 'Xuanwu' area being dull and gloomy, or with red veins exposed. Dry and inflamed法令 mostly indicate harm from associating with reckless or unscrupulous persons, and sometimes from obstacles, which often result in burns or scalds. The passage also says: Those with a black mole on the ear root will die by the roadside; those with a concave mark at the 'Chengjiang' area will probably drown. Gongdu's commentary: A black mole on the ear root indicates intelligence but also illness, and a special skill in one area, and also indicates fear in water, and also fame; saying it leads to dying by the roadside is not accurate. A straight mark at Chengjiang indicates longevity, a horizontal mark indicates fear in water, and a reversed mark indicates drowning.

眼堂過厚，亦主貪淫；人中太偏，必多刑剋。眼堂過厚，主子女多而相刑，其氣厚而淫。人中偏左妨父，偏右妨母，然偏左先得子而子多，偏右先得女而女多，有刑有旺，不是刑剋專部，為參考之部也。鬼牙尖露，詭譎奸貪；神眉睜嶸，兇豪惡死。鬼牙尖長，不平不固，高低不一，其人刑剋重而刑父母，又主本身惡夢多，為愚魯之人。神眉是否露煞而濃、交叉而胡，主性剛而驕可矣，凶死者當有別部參合。

The essay states: Those with thick eye halls are prone to lust; those with a person's middle too biased will suffer many punishments and losses. Gongdu's commentary says: A thick eye hall indicates many children but mutual conflicts among them, and the person has thick blood and a strong desire for sex. If the person's middle is biased to the left, it harms the father; if biased to the right, it harms the mother. However, those biased to the left will first have sons and have many sons, while those biased to the right will first have daughters and have many daughters. There is both punishment and prosperity, showing that this is not a part solely responsible for punishment, but just a reference point. The essay also says: Teeth that are sharp, exposed, and like ghosts indicate deceit and greed; eyebrows that are prominent and upright indicate a fierce and violent nature and a tendency towards a violent death. Gongdu's commentary says: "Ghost teeth" refer to teeth that are sharp, long, uneven, loose, and uneven in height. Such people suffer heavy punishments, especially towards their parents, and often have bad dreams, and are generally dull-witted. As for "spirit eyebrows," if they are described as thick, exposed, and chaotic, then they indicate a fierce and arrogant nature. However, regarding a violent death, it must be considered in conjunction with other parts.

人形似鬼，衣食不豐；生相若僊，平生閒逸。鬼形為慘暗之客、寒滯之類，主冷退而憂愁度日也；仙形清秀之貌、慈和之例，主安閒而多福澤也。穀道亂毛，號曰淫秒；耳根高骨，號曰壽根。穀道亂毛多聰明而刑妻，有生離者，貪淫亦合；其穀道無毛亦主凶死，當以少而柔細者刀古。耳後高骨是為壽徵之一，又主壽而勞心也。

The essay says: Those whose appearance resembles ghosts will have insufficient food and clothing; those whose appearance resembles immortals will live a peaceful and comfortable life. Gongdu notes: "Ghost-like appearance" refers to a dark complexion and a cold expression, indicating a family in decline and constant worry; "Immortal-like appearance" refers to a clear and refined look and a kind expression, indicating a peaceful life and deep blessings. The essay also says: Those who have excessive hair around the anus are called "Yinmiao"; those who have a high bone behind the ears are called "Shouren." Gongdu notes: Those with excessive hair around the anus are often intelligent but may cause marital discord and separation, which is consistent with the idea of being overly indulgent. However, those with no hair at all around the anus are prone to a violent death, so it is better to have a small amount of soft hair. A high bone behind the ear is one sign of longevity, but it also indicates that although one may live long, they will have to exert much mental effort.

骨格神清，瘦亦可取；肉流濁厚，肥何足誇。木形清瘦，自古有遺蹟流芳者多出木形，或文章詩詞鳴世及仙品，亦為木形居多，故肥厚而流濁皆賤惡之品。目浮四白，主孤克而凶愚；鼻曲三凹，必貧窮而孤苦。目圓浮白主凶死居多，其壽亦不永，驕而淫亂，不主愚；鼻曲三凹主刑人丁，不主苦。此二者為相法之忌，雖他部奇特，亦不完善也。

The essay states: Those with a good bone structure and clear spirit may be thin and still be considered good; those with loose muscles, turbid quality, and merely heavy body type, even if fat, are not worth praising. Gongdu's commentary says: People of the wood form are naturally thin, and throughout history, most of those who left behind traces and fame were of the wood form; those who became famous through literature and poetry, and those who became immortal, were mostly of the wood form. Therefore, those who are fat and have loose flesh and turbid quality are all considered inferior. The essay also states: Those whose white of the eye is exposed and visible on all four sides are destined for loneliness, punishment, and are both凶 and foolish; those whose nose bridge is curved with three indentations are certainly poor and lonely. Gongdu's commentary says: Those with round eyes and much white are mostly destined for a violent death, have short lifespans, are proud and licentious, but not necessarily foolish; those with a curved nose and three indentations are destined for punishment within the family, but not necessarily poverty. These two are both disliked in physiognomy, even if other parts are peculiar, the whole is not considered complete.

三尖六削，雖奸巧而受窮；四正五端，縱愚而多福。三尖為髮尖、準尖、頦尖，六削為上府、中府、下府，此言才智不能勉強勝厚福也；四正為南北東西四嶽，五端為五官，此言福澤可勝才智也。腿長頸瘦，初年奔走不停；唇薄口尖，愛說是非不了。

The essay states: Those with three sharp points and six thin areas will, despite being clever and cunning, still be poor; those with square faces and well-proportioned five organs will, even if dull-witted, enjoy much fortune. Gong Du's commentary says: 'Three sharp points' refer to the sharpness of the hairline, the nose tip, and the chin; 'six thin areas' refer to the thinness of the upper, middle, and lower parts on both sides. This indicates that intelligence cannot surpass thick fortune. 'Four squares' refer to the four directions, north, south, east, and west; 'five organs' refer to the five facial features. This indicates that fortune can surpass intelligence. Below is another couplet: Those with long legs and thin necks will be busy running about in their early years; those with thin lips and sharp mouth shape will love spreading rumors and never have an end to their troubles.

鵝眉鼠食，非惟吝而且貧；劍鼻蜂睛，不特凶而又賤。鵝眉低而連目，鼠食詳前，劍鼻平而無大小，蜂睛為烏珠凸突，此四者均為合法，而應驗者亦多。男兒腰細，難創家財；女子肩削，孤刑再嫁。腰細之人主稟受先天不足，每出富厚之家，應弱疾；肩削當主福薄，此紅顏薄命之說，有刑夫者，有自刑者，故有美女無肩，猶如將軍無項之說也。

The essay states: Those with eyebrows like geese and a mouth like a mouse are not only stingy but also poor; those with a nose like a sword and eyes like bees are not only凶 but also lowly. Gongdu's commentary says: 'Geese eyebrows' refer to eyebrows that are low and connected to the eyes; 'mouse eating' has already been explained before; 'sword nose' refers to a flat nose bridge with the nose tip and wings not clearly differentiated; 'bee eyes' refer to prominent black pupils. These four characteristics all conform to the principles and are often verified. The essay also says: Men with thin waists find it difficult to establish a family fortune; women with narrow shoulders are lonely, have conflicts, and may remarry. Gongdu's commentary says: Thin waists indicate a lack of innate fortune, often appearing in wealthy families, and are usually associated with weak constitutions and frequent illness. Narrow shoulders indicate a thin fortune, which is referred to as 'beautiful women with thin fortunes,' meaning that some may have conflicts with their husbands and others with themselves. Therefore, there is the saying 'beautiful women without shoulders,' similar to 'generals without necks.'

顴大額雄，終主刑夫；聲濁骨粗，竟為孀婦。顴大之女格有操作之能，其夫弱而無用；額雄應早刑，當以十五歲至十九歲為初刑，二十歲至二十八為再刑，宜遲出閣為吉。聲濁者刑失而破家，骨粗者刑夫而勞碌。

The essay states: A woman with prominent cheekbones and a strong forehead will ultimately harm her husband; a woman with a muffled voice and coarse bones will end up as a widow. Gongdu's commentary says: A woman with prominent cheekbones has the ability to manage household affairs, but her husband is weak and ineffective. A strong forehead indicates harm to the husband in early years: the first harm occurs between the ages of fifteen and nineteen, and the second between twenty and twenty-eight, so it is auspicious to marry later. A muffled voice leads to harming the husband and ruining the family, while coarse bones result in harming the husband and a life of toil.

光麗口大，貪淫求食之人；手擺頭搖，氾濫刑夫之婦；髮濃鬢重兼斜視，多主淫亂；聲秀神清及端正，必有福祿。麗光為過清而浮，口大為冷退再嫁，手擺頭搖皆不慎重之謂。髮濃主淫賤，余考女格，清奇而為娼妓，多因髮濃；鬢重主刑母，幼年失倚而無訓戒，故為女格之忌也。

The essay says: Those with bright and vivid complexion and broad mouth shape are greedy and only concerned with food and drink; those who walk with swinging arms and swaying heads are women who behave recklessly and may harm their husbands; thick hair and heavy sideburns combined with a sidelong glance indicate a tendency towards licentiousness; those with clear and refined voice, bright spirit and upright behavior will surely have good fortune and wealth. Gongdu notes: "Li Guang" refers to clarity that is excessive and superficial; a large mouth indicates a decline of family fortune and remarriage; swinging arms and swaying head are signs of lack of decorum. Thick hair indicates a low moral character—I have observed some women with extraordinary features who end up as prostitutes, mostly because of their thick hair. Heavy sideburns indicate harm to the mother, loss of support in childhood and lack of care, so it is a major flaw in female physiognomy.

肌膚香膩，乃富室之女娘；面貌端莊，必豪門之德婦；骨格細膩，富貴自生清閒；髮鬢粗濃，勞苦終為下賤。古來選妃檳，皆以香汗肉細為合格，忌狐臭也。然香膩尚忌滑冷，故冷者為蛇皮而少生育，當以細膩而熱暖為貴也。

The essay says: Those with fragrant and moist skin are daughters of wealthy families; those with dignified appearances are certainly virtuous women from aristocratic families; those with delicate bone structure naturally enjoy leisure in prosperity; those with thick and coarse hair at the temples will labor all their lives and end up in lowly status. Gong Du's commentary says: Since ancient times, selecting concubines has considered fragrant sweat and smooth skin as qualified, avoiding body odor. However, even fragrant and moist skin is to be avoided if it is both slippery and cold: cold skin is called "snake skin," and such people have few children. Therefore, those with delicate and warm skin are most valuable.

山根不斷，必得貴夫；淚堂不沖，應生貴子；髮細光潤，稟性溫良；神緊目圓，為人燥急；手腳粗硬，必是姨娘；鼻尖頭低，終為侍妾。山根不屬夫星，主根基之有無、尋夭之關鍵。其下數者應驗頗多，為女格之必要考查處。

The essay states: If the mountain root is continuous, she will surely marry a wealthy husband; if the tear hall is not disrupted by markings, she will give birth to a noble son; if her hair is fine and lustrous, her nature is gentle and kind; if her eyes are tense and round, she is impetuous; if her hands and feet are thick and hard, she will certainly only be a concubine; if her nose is sharp but her nose bridge is low, she will ultimately only be a servant. Gong Du's commentary: The mountain root does not belong to the husband star; it indicates the presence or absence of foundation, and is the key to determining longevity or short life. As for the several points listed below, many of them are accurate and must be examined when judging a woman's appearance.

臥蠶紫潤，必產貴兒；蘭臺黃隆，終興大業；婦人口大，食田莊而後貧；美女肩圓，嫁秀土而得貴。臥蠶為子女之專部，蘭合為偏財之專部，口大為女格之所忌，背圓尚非重要之點，不過以厚重而論也。易肥肉重，得女格而反榮華；面圓腰肥，類男格而反奇特；乾薑之手，女格必能持家；囊之拳，男形定立大業。肥重之女格，當然不美而厚重，此言有壽而有多子女者，惟聲音女格不可似男聲，其它皆吉。乾薑囊均言多細紋。余生平不重手掌，乃格局之補助品，不敢據此以斷貴賤也。

The essay states: Those with soft, purple and moist lower eyelids will surely have a noble son; those with yellow, elevated 'Lantai' on their nostrils will eventually achieve great success; women with large mouths will consume their family's property and eventually become poor; beautiful women with round shoulders will marry scholars and attain honor. Gongdu notes: The lower eyelids are the specific position indicating children, and 'Lantai' is the specific position indicating wealth. A large mouth is a忌 in female physiognomy; round shoulders are not a significant feature, but they indicate thickness. The essay also states: Those who are easily fat and have a heavy body will have prosperity in their female physiognomy; those with round faces and thick waists, resembling male physiognomies, are considered unusual; women with hands like dried ginger, full of wrinkles, will be good at managing household affairs; men with strong, clenched hands will surely achieve great achievements. Gongdu notes: A heavy female physiognomy is not considered beautiful, but it indicates thickness; here it refers to longevity and many children. Only one thing is important: a woman's voice should not resemble a man's, otherwise it is considered bad. The term 'dry ginger hands' refers to many fine lines on the palms. I have never placed much importance on the palms, as they are only a secondary feature, and I do not rely on them alone to judge a person's fortune.

頭小腹大，一生不過多食；骨少肉多，三十焉能度過；眉粗眼惡，必主孤刑；聲暴氣濁，終無大福；眼光如醉，桑中之約無窮；媚厲漸生，月下之期難定。頭小多勞賤，骨少多夭壽，眉粗多成敗，眼惡多災刑，聲暴主剛急，氣濁主愚拙。醉眼為蒙瀧之象，當然主淫亂；媚靨即桃花紅豔之例。此數者為女格之最忌也。

The essay says: Those with small heads and large bellies can only live by eating; those with little bone and much flesh will have difficulty getting through their thirties; those with thick eyebrows and fierce eyes will certainly be lonely and suffer from misfortunes; those with harsh voices and murky temperament will never have great fortune; those with drunken-looking eyes will have endless secret affairs in the fields of桑 and濮; those who gradually show charm will have uncertain moonlit meetings. Gong Du's commentary says: Small heads indicate much toil and low status; little bone indicates short life; thick eyebrows indicate many failures and setbacks; fierce eyes indicate many calamities and punishments; harsh voices indicate a strong and impatient nature; murky temperament indicates dullness and clumsiness. "Drunk eyes" refer to a hazy gaze, which naturally indicates licentiousness; "charming smiles" refer to a rosy, flirtatious appearance. These are all the most dreaded traits in female physiognomy.

面如滿月，家道興隆；唇如紅蓮，衣食豐足；山根黑子，若無宿疾必刑夫；眼下皺紋，不克六親亦刑子。滿月言其圓厚，唇如塗朱者貴。按男女血足皆唇紅，唇不紅者皆血不足，故女子唇紅者多子女而貴。山根為命宮，故主疾災，女主刑夫，男主刑妻。

The commentary says: Those whose faces are round and full will have a prosperous family; those whose lips are red like lotus flowers will have abundant food and clothing; those with a black mole on the mountain root will either have a chronic illness or suffer from marital discord; those with wrinkles beneath the eyes will not be able to harmonize with their six relations and will also suffer from discord with their children. Gong Du's annotation says: "Full moon" refers to a round and thick face; lips red as cinnabar indicate a noble status. For both men and women, as long as their blood and qi are sufficient, their lips will be red; if the lips are not red, it is due to insufficient blood and qi, so women with red lips tend to have many children and are of high status. The mountain root refers to the "life palace," so it indicates illness and misfortune; in women, it indicates marital discord, and in men, it indicates discord with one's wife.

齒如榴子，衣食豐隆；鼻似灶門，家財傾覆。榴齒言其齒方楞齊固，主衣祿豐足；井灶仰露，財星當然耗散。此二者男女皆同，不單言女格力如是也。形如羅漢，生子必遲；貌似判官，得兒尤晚；三山突闊，萬傾規模；四瀆清明，一生福氣；人小聲宏，必須超達；神清氣足，名利雙收。羅漢形為眉目下墜而中嶽短，判官形為臃腫凸露而眉低平，故子女均遲少。三山為南嶽初有祖業，土星中有創立，北嶽晚安享。四瀆詳前。聲過形、神氣足，皆詳上編。

The essay states: Those with teeth like pomegranate seeds will have abundant clothing and food; those with a nose like a stove entrance will lose their wealth. Gongdu's commentary says: "Pomegranate teeth" refer to teeth that are square, sharp, neat, and strong, indicating abundance in clothing, food, and salary. A nose that points upward and is exposed indicates the dispersion of wealth. These two characteristics apply to both men and women, not only to female faces. The essay also says: Those who resemble a Bodhisattva will have children late; those who resemble a judge will have children even later; those with broad and prominent three mountains will have a vast scale of fortune; those with clear and distinct four rivers will have a fortunate life. Those who are small in stature but have a loud voice will certainly stand out and achieve success; those with clear and abundant spirit will gain both fame and fortune. Gongdu's commentary says: "Bodhisattva shape" refers to eyebrows and eyes hanging downward and a short nose; "judge shape" refers to a swollen and protruding face with low and flat eyebrows, so both types have children who come late and are few in number. "Three mountains" refer to the forehead, which is the Southern Mountain and indicates ancestral property in early years, the nose, which is the Earth Star and indicates achievements in middle years, and the chin, which is the Northern Mountain and indicates comfort in old age. The four rivers have already been explained in detail before; the traits of voice surpassing the body and abundant spirit are also explained in the previous section.

面皮棚緊，促壽無疑；骨格清奇，前程可靠；少肥氣短，難過四九之期；唇縮神淡，焉保三旬之厄。面皮棚緊、少肥氣短、唇縮神淡，皆夭亡之局，本出於先天不足之形質。至於三九前後與四九前後，均應死亡，此立身之大厄年故也。

The passage says: Those with tight skin are certainly doomed to a short life; those with an unusual and refined bone structure have a promising future; those who become fat in youth and have short breath are unlikely to survive past thirty-six; those with shriveled lips and a dull appearance will not be able to pass thirty. The commentary states: Tight skin, fatness in youth with short breath, and shriveled lips with a dull look are all patterns indicating an early death, rooted in an inherent deficiency in the form and structure from the Earlier Heaven. As for the periods around twenty-seven and thirty-six, they will both bring about death, because these are the major critical years in a person's life.

鼻樑露骨，名為刑剋破家；背脊成坑，號曰虛花無壽。鼻樑直露三曲為伏吟，主破敗挫折；左右露三曲號曰反吟，主刑妻克子。背脊坑陷多主勞工苦力之人，無壽另有部位參看。鼻有三曲，不賣田便賣屋；面有兩凹，必成業而成家。此指上節伏吟之例，直露三曲也。余考兩凹竟指何處：上為邊城，則破梓離鄉；中為國印，主牽制憂愁；下為腮頤，主奴僕欺詐，皆為不合。或為日月角見破而貴，任勞而發也。

The essay says: A nose bridge that is exposed and bony is called "criminal punishment and destruction of family"; a sunken and hollow back is called "hollow and short-lived." Gongdu's commentary says: A straight nose bridge that reveals three bends is called "hidden chant," indicating destruction and setbacks; if the bends are on both sides, called "reverse chant," it indicates punishment of wife and children. A sunken back is mostly seen in those who do hard labor; saying he is not long-lived should also be checked against other parts. The essay also says: If there are three bends on the nose, he will not sell land but will sell his house; if there are two depressions on the face, he will surely achieve success and establish a family. Gongdu's commentary says: This refers to the "hidden chant" mentioned in the previous paragraph, which is a straight nose bridge with three bends. I have examined what the "two depressions" refer to: above is the "border city," a depression indicating leaving home; in the middle is the "national seal," a depression indicating being restricted and worried; below is the cheek, a depression indicating servants deceiving him—none of these make sense. Perhaps it refers to damage to the day and month angles, which paradoxically indicate nobility, and success through hard work and endurance.

獐頭鼠目，何必求官；馬面蛇睛，須防橫死。獐頭上停窄短，下停尖削，耳小而尖也；鼠目昏濁無光也；馬面言其長平，古有一尺之面而拜相者；蛇睛圓露四白，赤縷盤烏珠，主險詐心毒。下二者亂世亦貴，不過不善後耳。

The essay says: Those with a head like a male deer and eyes like a rat need not seek official positions; those with a face like a horse and eyes like a snake should beware of sudden death. Gong Du's commentary states: "Zhang tou" refers to a head that is narrow and short at the top and sharp and pointed at the bottom, with small and pointed ears; "Shu mu" refers to dull and lifeless eyes. "Ma mian" describes a long and flat face, and in ancient times, there were cases of people with faces a foot long who rose to high official positions; "She jing" refers to round eyes that show white around the edges, with red blood vessels coiling around the black pupil, indicating a person who is cunning, deceitful, and cruel. These two types may attain high status in times of chaos, but they will not have good endings.

睛清口闊，文說之家；面方頤大，富貴之輩；語言多泛，為人心事難明；容貌溫和，作事心懷灑落；骨粗髮重，何曾剩得一錢；體細身輕，那得停留片瓦。睛清日闊主雄辯，古人著書立說及為交際之官。面大頤方，凡神不濁、聲不破，均主富貴。言泛貌和，二者皆合法。骨組主勞碌，髮重主寒苦，身輕浮主夭亡，木形不忌。

The essay says: Those with clear eyes and broad mouths are from families skilled in literature and eloquence; those with square faces and large chins are destined for wealth and honor; those who speak vaguely have minds that are hard to fathom; those with gentle appearances act with a free and open heart; those with coarse bones and thick hair will not have a single coin to spare; those with weak constitutions and light bodies will not be able to hold on to even a tile. Gong Du's commentary: Clear eyes and broad mouths indicate eloquent speech; ancient people relied on such physiognomy to write books or serve as officials in diplomacy. Square faces and large chins, as long as the spirit is not turbid and the voice is not broken, indicate wealth and honor. The points about vague speech and gentle appearance both conform to the rules. Coarse bones indicate toil, thick hair indicates hardship, and light body indicates early death—however, people of the wooden form are not subject to this rule.

得意中面容悽慘，先富後貧；失意處言貌溫和，早窮晚發。此二者相反而相類。得意何能悽慘？此伏貧窮引線。失意何得溫和？此伏發達引線。亦器量之容福與不容福也。巨鰲人腦，必作尚書；龍骨插天，應為宰輔；日月角聳，必佐明君；雙額上插，定為剌史；眼有三角，狼毒孤刑；鼻成兩節，破敗疾苦。巨鰲為伏犀入百會，龍骨為玉柱骨，日月角高者為帝王、次者為將相，顴上插為藩鎮，此皆貴品。三角眼主凶死，兩節鼻主敗家及刑人丁，亦主疾厄。

The essay says: Those who are in a position of success but appear sorrowful will first become rich then fall into poverty; those who are in a state of misfortune but maintain a gentle demeanor will be poor in their early years but prosperous in their later years. Gongdu's commentary: These two statements are opposite in appearance but similar in meaning. How can one be in a position of success yet appear sorrowful? That is the seed of future poverty. How can one be in a state of misfortune yet remain gentle? That is the seed of future success. In the end, it all comes down to one's capacity to hold fortune. The essay further says: A head shape resembling a giant turtle entering the brain indicates a position as a Minister of the Imperial Secretariat; a dragon bone piercing the sky indicates a position as a chancellor; high sun and moon horns indicate a role in assisting a wise ruler; two cheeks sloping upward indicate a position as a prefect; a triangular eye indicates a fierce and cruel nature like a wolf, leading to isolation and the destruction of family members; a nose divided into two parts indicates family ruin and suffering, as well as illness and misfortune. Gongdu's commentary: "Ji'ao" refers to the伏犀 bone extending straight to the hundred meeting point; "Longgu" refers to the jade pillar bone; high sun and moon horns indicate a position as a ruler, while slightly lower ones indicate a position as a general or minister; cheeks sloping upward indicate a position as a regional governor — these are all signs of high status. A triangular eye indicates a violent death; a nose divided into two parts indicates family ruin and the destruction of family members, as well as illness and misfortune.

眉秀神清，須知貴雅；骨輕肉浮，必是庸常。眉秀主貴而英明，神清主貴而慈善，骨輕主夭而不壽，肉浮主敗而愚。此四者大略如是，如兼而有之，則分某輕重而乘除之，減等論其吉凶也。兇婦十惡，皆由眼赤睛黃；死在他州，蓋為唇掀喉結；形神不蘊，貧夭兩全；筋骨不藏，儒愚雙得。眼赤者多赤縷縱橫，黃睛者多剛燥心毒，又出之女格，故十惡備矣。唇掀喉結主招是非與勞碌，形神不蘊言其燥露不和，筋骨不藏言其浮露不收，皆非善相也。

The essay says: Those with eyebrows that are refined and a clear gaze are destined for noble status and refinement; those with light bones and flabby flesh are destined to be mediocre. Gongdu's commentary says: Refined eyebrows indicate nobility and wisdom, a clear gaze indicates nobility and kindness, light bones indicate early death and lack of longevity, and flabby flesh indicates decline and dullness. These four points are roughly as such; if several traits are present together, one must distinguish which is more important, and adjust accordingly, reducing the rank to determine fortune or misfortune. The essay also says: A wicked woman possesses ten evils, all because of red blood vessels in the eyes and yellow eyes; dying in a foreign land is due to raised lips and a prominent Adam's apple; if both form and spirit are not restrained, poverty and early death are both present; if the sinews and bones are not concealed, both stupidity and clumsiness are present. Gongdu's commentary says: Red blood vessels in the eyes mostly indicate纵横 (crossing) red veins, yellow eyes mostly indicate restlessness and a poisonous heart; such features appearing on a woman's face result in all ten evils. Raised lips and a prominent Adam's apple indicate attracting trouble and much toil; "form and spirit not restrained" refers to being dry and exposed without peace; "sinews and bones not concealed" refers to being exposed and unrestrained: none of these are good signs.

目神露而嘴薄，為人執拗不良；牙齒咬而頭搖，其性奸貪無比。神露主剛暴不正，口薄主談短論長，二者兼有則執拗不良，余評為私心自用、損人利己。咬齒主深思貪淫，頭搖主狡詐不定，二者兼有則主淫亂狡詐而不守信也。

The commentary says: Those with prominent eyes and thin lips are stubborn and unkind. Those who bite their teeth and shake their heads are extremely greedy and deceitful. Gong Du comments: Prominent eyes indicate a fierce and improper nature, thin lips suggest a tendency to criticize others. When both are present, one is stubborn and unkind, which I judge as selfish and self-willed, harming others for personal gain. Biting teeth indicates deep and lustful thoughts, while shaking the head indicates cunning and inconsistency. When both are present, it indicates licentiousness, cunning, and lack of integrity.

額為火宿，主初三十年之榮枯；鼻號土星，驗中二十年之休咎；承漿地閣，管盡末年；髮際印堂，周維百歲。此為相法流年之限層次也，雖分初中晚三段之大概，不過包括如是。初以二十八之印堂為止，中以四十八土星為止，晚以七十五腮骨為止，其地支二十四年，又以肉潤氣足為論。

The text says: The forehead belongs to the fire star, governing the fortune and decline of the first thirty years; the nose is the earth star, determining the auspiciousness and misfortune of the middle twenty years; the Chengjiang and DiGe areas govern the final years; from the hairline to the Yintang, they encompass the flow of the hundred years of life. Gong Du notes: This refers to the layers of life span and destiny in physiognomy. Although divided into three general periods—early, middle, and late—it only includes these. The early period ends at the age of twenty-eight with the Yintang; the middle period ends at forty-eight with the nose; the late period ends at seventy-five with the cheekbones; the remaining twenty-four years governed by the earthly branches should be judged based on the moisture of the muscles and the fullness of the breath.

頭尖額窄，固不可以求官；色慘神枯，生此何由發達；眼光如鼠，偷盜之徒；睛浮似獐，凶亡之漢。上停尖窄，當然不是貴品；色慘主破敗，神枯主夭亡；鼠目昏暗無光而側視，獐睛烏珠凸露而模糊。此四者均驗，男女皆忌也。

The essay states: Those with a pointed and narrow forehead are originally unsuitable for official positions; those with dull complexion and spiritless appearance will not achieve success; those with eyes like a rat are thieves; those with eyes like a deer, with protruding and blurred pupils, are destined for a violent death. Gong Du's commentary says: A narrow and pointed upper part of the face is certainly not a sign of nobility; a dull complexion indicates ruin, and a spiritless appearance indicates early death; "rat eyes" refer to dull and lackluster eyes that look sideways, while "deer eyes" refer to protruding and blurred black pupils. These four characteristics, if present, are undesirable for both men and women.

蜂目而凸，固主刑傷；鯰口而反，終須困乏。蜂目為眼白包烏珠而凸，四圍如太陽之光，尖銳而定視，當然刑剋，亦主凶死，亂世則貴而凶也。鯰口為兩口角下反，中間收斂而口角大露，此格於亂世主凶死，豈止困乏耶。

The essay states: Eyes that look like those of a bee, protruding, originally indicate punishment and injury; a mouth resembling that of a eel, with the corners turned outward, ultimately leads to hardship and destitution. Gong Du's commentary says: "Bee eyes" refer to white covering the black pupil and protruding outward, with a halo-like appearance around them, sharp and fixed gaze, which naturally indicates punishment and injury, as well as death from calamity; in times of chaos, they signify both high status and danger. "Eel mouth" refers to the corners of the mouth turned downward, with the middle contracted and the corners prominently exposed; this configuration in times of chaos leads to death from calamity, not merely hardship and destitution.

為僧者頭圓必貴，為道者貌清可榮；頭尖項圓，必住佳境；神清骨秀，須加師號；重頤碧眼，富貴高僧；廣額秀眉，文章道士。佛為水形，故取頭圓者貴；仙為木形，故取清秀者貴。重頤皆合水局，而加碧眼，當然僧官方丈之品；廣額為根基厚，再加秀眉，當然道官祖師之品。

The essay states: A monk with a round head will surely attain high status; a Taoist with a refined appearance will enjoy honor and distinction; one with a pointed head and a round neck will certainly reside in a good place; someone with clear eyes and refined bone structure will be granted a title of honor; having two chins and green eyes indicates a wealthy and esteemed monk; a broad forehead and clear eyebrows signify a Taoist with literary talent. Gong Du's commentary: Buddhism is associated with the water element, so a round head is considered valuable; Taoism is associated with the wood element, so a refined appearance is considered valuable. Having two chins conforms to the water pattern, and adding green eyes certainly indicates the rank of a senior monk; a broad forehead signifies a solid foundation, and adding clear eyebrows certainly indicates the rank of a senior Taoist official.

骨粗形俗，其人老困山林；貌異神清，此輩還起雲路；視瞻不正，必定姦淫；舉趾輕狂，須知下賤。僧道之格亦忌骨粗，主勞碌無成；形俗主窮困，貌異有奇遇，神清有貴名；不正主邪淫奸貪，輕狂主夭亡下賤，與其它格局相等。

The essay states: Those with thick bones and a vulgar appearance will be confined to the mountains and forests in old age; those with an unusual appearance and a clear spirit may rise to prominence; those with uneven eyes are likely to be immoral; those with reckless behavior are likely to be of low birth. Gong Du's commentary says: Even for monks and Taoists, thick bones are undesirable, as they indicate toil without success; a vulgar appearance indicates poverty; an unusual appearance indicates unusual fortune; a clear spirit indicates a noble reputation; uneven eyes indicate immoral and greedy behavior; reckless behavior indicates early death and low birth—this is consistent with other patterns of interpretation.

眼若桃花火焰，但圖酒色而矣；面如灰土蒙塵，豈非破產者乎。桃花皆為紅麗浮光，當然酒色之徒；灰土蒙塵皆為黑影慘垢，當然破敗損失。此二者不獨驗僧道，即常人亦如此。一篇形格之忌，一篇氣色之忌，亦千古不易之法也。

The essay says: Eyes resembling peach blossoms with a fiery glow indicate a person who only seeks wine and women; a face like dust-covered grey suggests someone who is bound to lose everything. Master Gong Du's commentary states: "Peach blossoms" are all bright and red, with a layer of luster, which certainly describes those who are addicted to wine and women; "dust-covered grey" is dark and gloomy, like accumulated dirt, which certainly indicates loss and ruin. These two points are not only applicable to monks and Taoists, but also to ordinary people. One refers to the忌 of physical appearance, the other to the忌 of complexion, and they are also timeless principles.

若論限，則與俗同；如辨根基，各求其妙。末觀形相，先查心田；以五嶽為根基，以氣色定禍福。不為前世陰功，亦作來生道果。公篤曰：麻衣相法原文只有三章，此石室賦即第一章，亦麻衣之真跡也，而與希夷之相見立此一章，故起首有「神仙秘訣，度與希夷」之說。余考麻衣為五代末之隱士，俗謂仙翁者非也。麻衣者，邑城之名也。余考地輿，即今之麻城，為湖北省所轄地，當時為麻衣縣令，因處亂世割據之時而厭惡其衰微，故作相法三章，以縣城為名，掛冠歸隱。

The final passage says: If we discuss the flow of years and the course of destiny, it is the same as the common method used by ordinary people; but if we want to distinguish the fundamental nature of a person, each has its own profound mysteries. Do not first look at external appearances, but first examine his inner character; take the five mountains as the foundation, and determine misfortune or fortune by the color and appearance. This cannot be considered as merit accumulated in past lives, but can be regarded as the fruit of the path in the next life. Gong Du says: The original text of Ma Yi's physiognomy is only three chapters, and this "Shishi Fu" is the first chapter, also the genuine work of Ma Yi; it was composed when Ma Yi met Chen Tuan Xiyi, so the beginning has the words "Secrets of immortals, transmitted to Xiyi." I have researched that Ma Yi was a hermit in the late Five Dynasties period, and the common belief that he was called the Immortal Elder is incorrect. "Ma Yi" is the name of a county, and after checking geographical records, it is today's Ma Cheng, which belongs to Hubei Province. At that time, he was the county magistrate of Ma Yi, but because of the chaos of the era of division and warfare, he detested the decline of the times, and thus composed the three chapters of physiognomy. He used the name of the county as his title, and resigned from his post to retreat into seclusion.

余考石室賦相傳已久，錯訛尤多。壬戌年余初版之簡明相法，雖加詳註，然末盡善處尤多；壬申餘復加研究，又以刻下天道人事兩相比較，其驗者另注以證實，其不驗者另注以改正，文字更加推敲，事實尤擇應徵。故此次之原文稍有出入，繫餘或加或刪或改正，皆從經驗與天時人事相合而為用也。茲特錄此，以待後之高明而評其然歟否歟。

I have examined the transmission of the "Shishi Fu" for a long time, and found that there are many errors in it. My first edition of "Jianming Xiangfa" published in the year Renxu, although with detailed annotations, still had many incomplete parts. In the year Renshen, I re-examined it again, and compared the current heavenly principles with human affairs. For those that proved effective, I added further annotations to confirm them; for those that did not, I added annotations to correct them. I also paid close attention to the wording and selected examples that were indeed verified. Therefore, the text I have now recorded differs slightly from the old version, as I have added, deleted, or corrected parts based on my experience, all in harmony with the heavenly principles and human affairs, to ensure practicality. Now I specially copy it down here, waiting for future enlightened scholars to evaluate it: whether it is correct or not.

六害眉心親義絕，攙如秋水圓還缺，克妻刑子老不閒，作事弄巧反成拙。眉為文采之官，禮義所關之地，以清秀為合格，柔細為名貴。如順拂修長，主兄弟和睦而有輔助；弩曲主子多而貴；高起王壽。如粗濃主惹是招非，間斷散亂主損失駁雜，有內顧憂而外仇怨，故有六害之說。六害者，六親也，故有親義絕三字。人處社會中，甚麼有親，甚麼有義，而柳莊指為六種害，是其錯誤之點，閱相法者勿為其所誤也。

The rhyme says: Those with "six harms" on their eyebrows will have family ties and moral obligations severed; their eyebrows are disordered like autumn water, sometimes round and sometimes broken; they will harm their wives and children, and in old age they will not enjoy peace; when they try to take shortcuts in doing things, they end up making things worse. Gong Du's commentary says: The eyebrows are the official responsible for literary talent and also relate to propriety and righteousness. Clear and elegant eyebrows are considered acceptable, while soft and delicate ones are considered precious. If the eyebrows are smooth and long, it indicates harmony among brothers and mutual support; if the eyebrows are like a curved bow, it indicates many and noble sons; if the eyebrows are high, it indicates longevity. If they are coarse and thick, it indicates causing trouble and conflicts; if they are broken and scattered, it indicates mixed losses, family worries, and external enmities, hence the saying of "six harms." The so-called six harms refer to the six relations, hence the phrase "family and righteousness severed." In society, what constitutes family and what constitutes righteousness has clear boundaries; however, Liu Zhuang equates them with six kinds of harms, which is his mistake. Those who read face books should not be misled by him.

山根斷為早虛花，祖業飄零必敗家，兄弟無緣離祖宅，老來轉見事如麻。山根斷為兩大項：一為祖業破敗，根者，根基之謂也；一為壽數夭亡，根者，命根之謂也。如兄弟忤逆、老來勞碌，皆不合原理，如以勞碌論之可也，其虛花飄零四字合法。

The rhyme says: If the mountain root is broken, there will be a false prosperity in early years; the ancestral property will be scattered, and the family will certainly decline; there will be no connection with brothers and one will leave the ancestral home; in old age, things will become more complicated and confusing. Master Gong Du's commentary says: The broken mountain root can be divided into two main categories: one is the decline of ancestral property, where "root" refers to foundation; the other is an early death, where "root" refers to life essence. As for the parts about brothers being disrespectful and hard work in old age, they do not conform to principles; if only referring to hard work, it might be acceptable. The phrase "false prosperity and scattered property" does indeed conform to principles.

眉交神悴面如灰，愛管是非常掛懷，冷眼見人笑一面，不知毒從暗中來。雙眉鎖印為交，上下交叉亦為交，一主刑剋人丁而多累，一主駁雜爭端而多仇。神悴言其銳急而動氣憤，面灰言其枯暗而塵滯，皆一成一敗也。冷笑主陰險刻薄而毒，亦主聰敏而智，亂世貴者亦有之。

The rhyme says: Those with their eyebrows meeting, a weary expression, and a pale grey complexion, love to meddle in others' affairs and keep things on their mind; they look coldly at others yet smile on one side, not knowing that treacherous schemes are coming from the shadows. The commentary by Gong Du states: When the eyebrows lock the forehead, it is called 'intersection'; when the eyebrows cross each other, it is also called 'intersection': the former indicates punishment and loss of family members with much burden, while the latter indicates complicated matters, frequent disputes, and many enmities. 'Weary spirit' refers to a sharp and impetuous spirit that is easily angered, and 'grey face' refers to a dull and dusty complexion, both indicating repeated failure. A cold smile indicates cunning and maliciousness, but also intelligence and strategy; even noblemen in times of chaos may have such appearances.

乍逢滿面有精神，久看原來色轉昏，似此之人終短壽，總然有壽亦孤貧。此言假精神之格也，每以凝神聚氣而不耐久，放久看而變為昏沉似脫，或浮淡無根，是為先天不足、後天虧損，故有短壽之評。若出孤貧之人，亦主不壽，何為孤壽之說耶。

The song says: At first sight, one appears full of spirit and vitality, but upon closer inspection, their complexion turns dull and weary. Such people are destined for a short life; even if they live long, they will be lonely and poor. Gong Du's commentary: This describes the pattern of "false spirit." Such people can concentrate their energy and appear lively for a while, but they cannot sustain it over time. When looked at for a long time, their appearance becomes dull and exhausted, or faint and rootless. This indicates a deficiency in the Earlier Heaven and a loss in the Later Heaven, so they are destined for a short life. If this pattern appears in someone who is already lonely and poor, they will also not live long; how can there be a case of being both lonely and long-lived?

讀盡詩書生得寒，文章千載不為官，平生縱有沖天志，怎奈鶯雛翼未乾。寒字為形容詞也，古法指為如雨中之雞、落水之貓。餘分別如下：雨中之雞為形寒，鼠食淋漓為口寒，不淚似淚為神寒，不愁似愁為氣寒，音破不收為聲寒，眉濃皺重為眉寒，搖頭抖足為身寒，塵垢浮膩為色寒，欲言而止、吞吐支吾為心寒，心亂常怯、恍憾憂慮為膽寒，得意反為失意、忘恩記怨為意寒。如有寒字之格局，雖有才智及文章可以傳世，皆無發達之期，猶如雛鳥之羽毛不豐，當然不能高飛。蓋相可勝文章，福可勝才智。孰謂千古以來成大功、立大業，豈皆有特殊才智耶？千古以來守困窮而埋沒山林，豈皆無特殊才智耶？

The rhyme says: Having read all the poetry and books yet appearing in a poor condition, one's writings may last for thousands of years but still cannot become an official; although one may have great ambitions in life, one is helpless because the feathers of a young yellow-breasted bird are still damp. Master Gong Du's commentary: "Cold" is an adjective, and in the old methods, it is described as a chicken in the rain or a drowned cat. I distinguish it as follows: those whose appearance resembles a chicken in the rain are "form cold"; those who eat like a rat, with soup dripping all over, are "mouth cold"; those who do not weep but seem to hold tears are "spirit cold"; those who do not worry but seem to be troubled are "spirit cold"; those whose voice is broken and cannot be controlled are "voice cold"; those with thick eyebrows but furrowed brows are "eyebrow cold"; those who shake their heads and move about restlessly are "body cold"; those with a pale face covered in a layer of dust and grease are "color cold"; those who hesitate to speak, stammer and are hesitant are "heart cold"; those who are often anxious and timid, and appear confused and worried are "gallbladder cold"; those who are overconfident, forgetting others' kindness and remembering others' grievances are "intention cold". Any pattern that includes the word "cold" will, even if one has wisdom and writings that can be passed down, have no day of success, just like a young bird with unformed feathers, which naturally cannot fly high. Originally, appearance can surpass writings, and fortune can surpass wisdom. Who says that those who have made great achievements and established great careers throughout history all have outstanding wisdom? And who says that those who have remained poor and hidden in the mountains and forests throughout history all lack outstanding wisdom?

面有寒毛止秀才，唇掀齒露更多災，終朝腳跡忙忙走，富貴前生末代來。寒毛為濃格常有，亦有責而奇特，成盛譽事業，有出貧賤之家，逼迫勞碌以成功，驚險挫折以發達，亂世多武貴也；亦有富而壽祿，中有刑妻刑子，內顧多憂，六親有累，亂世多暴發也。餘恐毛字為寒滯之誤也。

The song says: Those with cold hairs on their faces can only attain the rank of a scholar; those with lifted lips and exposed teeth will face more misfortunes; those who run about all day without rest; wealth and honor are from past lives, and this life may not bring them. Gong Du's commentary says: Cold hairs are common in those with thick hair, among whom there are also noble and extraordinary individuals who can achieve great fame and success. Some are born into poor families, forced by circumstances to work hard and move about, achieving success after experiencing danger and setbacks, and in times of chaos, they are mostly military officials of high rank; some are rich and enjoy long life and official favor, but among them there are cases of marital and children's troubles, many family worries, and relatives causing trouble. In times of chaos, they are mostly those who rise to power through violence. I suspect that the character "毛" here is a mistake for "寒滞".

上亭短兮下亭長，多成多敗道空亡，縱然管得成家計，猶如烈日照冰霜。上亭為天，下亭為地，凡格局皆注重天亭，占百分之四十五分也，故以天勝地之格為吉，地勝天之格不吉。亂世則有上亭弱而發達也，不過前業破敗，異鄉立業。餘以形神氣參看，方為合法。

The rhyme says: If the upper part is short and the lower part is long, there will be many successes and many failures, and in the end it will all be in vain; even if one manages to establish a family business, it will be like the intense sunlight falling on ice and frost, which will melt away in a moment. Gong Du's commentary says: The upper part represents heaven, and the lower part represents earth. When examining a pattern, we focus mainly on the upper part, which accounts for forty-five parts of the whole. Therefore, a pattern where heaven overpowers earth is auspicious, while a pattern where earth overpowers heaven is inauspicious. In times of turmoil, there are cases where the upper part is weak yet still prosperous, but usually these are cases where the family fortune from previous generations has already declined, and it is only by establishing a new business in a different place that success can be achieved. I advocate examining the form, spirit, and energy together to determine the pattern properly.

下亭短兮上亭長，必為宰輔侍君王，若是庶人生得此，金銀珠玉滿倉箱。按上亭高廣，主有貴名壽徵及餘蔭之世澤，坐享前人之厚福，父母亨吉而無刑剋，不過清閒居多，盛衰皆然也。其貴者，又以伏犀骨大小方圓為定也。

The rhyme says: If the lower part is short and the upper part is long, one is sure to become a high official serving the emperor; if a common person has this feature, they will have wealth in gold and jade filling their storehouses. Gong Du's commentary says: If the upper part is high and broad, it indicates a noble reputation, longevity, and the blessings from ancestors, allowing one to enjoy the thick fortune left by previous generations, with parents safe and healthy and no misfortunes. However, this is mostly inclined towards a quiet and leisurely life, whether in a prosperous or declining era. As for how high the status will be, it depends on the size and shape of the hidden rhino bone.

形愛恢宏又怕肥，恢宏榮華肥死期，二十以上肥定死，四十形恢定發時。宏者言大度安閒也，恢者言積極有為也，恢宏連貫，言其器量大而氛魄亦大，心安而定，貌和而潤，當然為發達之形格。凡少年皆忌肥浮不實，其原質肥者不忠，忽然發肥者最忌，故有二十發肥三十死、三十發肥四十亡之說。余考肥而實者多延十年：二十發肥四十死，三十發肥五十亡；肥而不實者，二十發肥三九死，三十發肥四九亡，尚不足十年之數也。蓋男以九數，女以八數，為定論故也。

The song says: The body prefers to be broad and strong, but fears being fat; being broad and strong indicates prosperity, while being fat signifies death; those who become fat after the age of twenty will surely die, while those with a broad and strong body at forty are exactly at the time of success. Gong Du's commentary says: "Broad" refers to a large and peaceful spirit, "strong" refers to being active and having achievements; when "broad and strong" are combined, it means having a great capacity and a bold spirit, being calm and steady, with a pleasant and moist appearance, which is certainly a favorable body type for success. All young people should avoid being fat and hollow; those who are naturally fat are not too bad, but those who suddenly become fat are most dangerous. Therefore, there is a saying that becoming fat at twenty leads to death at thirty, and becoming fat at thirty leads to death at forty. From my observations, those who are fat but solid can live ten more years: those who become fat at twenty die at forty, and those who become fat at thirty die at fifty; those who are fat but not solid, those who become fat at twenty die at twenty-seven, and those who become fat at thirty die at thirty-six, not even reaching ten years. This is because men are counted by nine and women by eight, which is considered a fixed rule.

瘦自瘦兮寒自寒，寒瘦之人不一般，瘦有精神終必發，寒雖形彩亦孤單。瘦人以神為轉移，故瘦而有神者為神過於形，當然發達；瘦而無神則為夭亡之格。寒者詳上，雖有奇才終無發達。彩者，光彩也，寒者無彩，想彩字餘疑為厚字之誤，寒中何有彩來。按彩為光潤而異色也，寒為塵滯而枯垢也，故寒彩二字最相反而不相類也，何能誤於此？想繫後人翻印之訛耶。

The song says: "Being thin is being thin, being cold is being cold; being thin and being cold are two different things; those who are thin but have spirit will eventually succeed, while those who are cold even if their appearance is bright will remain lonely." Gong Du's commentary says: "A thin person's condition depends on their spirit; therefore, if a thin person has spirit, it means spirit overcomes form, and they will certainly succeed; if a thin person lacks spirit, it indicates a premature death pattern." The term "cold" has already been explained in detail earlier; such people, even if they have extraordinary talent, will never achieve success. "Color" refers to brightness, and those who are cold do not have any brightness. I suspect that the character "color" might be a mistake for "thickness" — how can there be brightness in coldness? "Color" refers to a lustrous appearance with unusual hues, while "cold" refers to something dull, dark, and dry. The two characters "cold" and "color" are completely opposite and belong to different categories, so how could they be confused? I think it must have been a mistake made during copying when the text was printed.

色怕嫩兮又怕嬌，氣嬌色嫩不相饒，老來色嫩招辛苦，少年色嫩命不牢。嫩字為浮艶而膩，氣嬌為浮麗而紅，故有辛苦夭亡之說。凡老人色嫩，主刑人丁而孤苦，如形局好者，有孫而無子；少年色嫩主夭亡，一主破產而後轉變也。火形不忌紅嫩，亦發達而多勞也。

The rhyme says: "A person's complexion should not be too young or too delicate; if the complexion is delicate and the color is young, no one can escape the consequences. An old person with a young and delicate complexion will bring misfortune and hardship, while a young person with a young and delicate complexion may not live long." Gongdu notes: "Young and delicate" refers to a floating and overly rich appearance, while "delicate complexion" refers to a floating and red appearance. Therefore, there is the saying of hardship and early death. If an old person has a young and delicate complexion, it indicates that there will be disputes within the family and loneliness. However, if the form is good, it means there will be grandchildren but no sons. A young person with a young and delicate complexion is likely to die young. There is also a case where one first goes bankrupt but later improves. People with a fire constitution do not fear a red and young complexion; instead, they may become successful, but they will have to work hard.

眉要由兮最忌直，曲直愚人不得知，曲者多男又聰俊，直者刑妻又克兒。麻衣之法，此段頗驗，當五代時與刻下天道相似耶。凡眉曲多子女，雖人中平、淚堂陷皆有子女也；凡眉直者少子女，雖人中洫深、淚堂豐滿亦少子女也。又眉曲者為文貴，雖出於武人而做文官，秉文權也；眉平者多為武貴，雖出於文人而兼武職，領武權也。如前平尾曲，則為武改支職；如前曲尾平，則為文改武職。其刑人丁與旺人丁，皆以曲直為一定法，而盛衰之世道、厚薄之氣候皆然。

The song says: eyebrows should be curved, and it is most undesirable for them to be straight; the difference between curved and straight eyebrows is something the foolish do not understand; those with curved eyebrows have many sons who are intelligent and handsome, while those with straight eyebrows suffer from marital problems and have few children. Master Gongdu notes: this passage by Master Hemp-Robe is very accurate. Perhaps the heavenly ways in the Five Dynasties period were similar to those today. Those with curved eyebrows tend to have many children, even if their philtrum is flat and their tear hall is low; those with straight eyebrows tend to have few children, even if their philtrum is deep and their tear hall is full. Moreover, those with curved eyebrows are usually of literary prestige; even if they are born into a military family, they will hold positions of literary authority. Those with flat eyebrows are mostly of military prestige; even if they are born into a literary family, they will hold military positions and command troops. If the front part of the eyebrows is flat and the end is curved, it indicates a shift from a military position to a literary one; if the front part is curved and the end is flat, it indicates a shift from a literary position to a military one. As for whether a person will suffer from loss of children or have a thriving family, it is all determined by the curvature or straightness of the eyebrows, regardless of the prosperity or decline of the times or the thickness or thinness of the climate.

鬍鬚清疏又宜稀，依稀見肉始為奇，最忌濃濁焦黃色，父在東頭子在西。上為琵，承漿為髯，下為須，側為胡，皆以清疏根根見底為合格，蓄之以重威儀華表也。最忌濃濁焦黃枯雜六字，蓄之主危險破敗，刑妻克子，輕則勞碌駁雜，惹是招非，故不可蓄。按亂世之鬍鬚關係極重，敗多益少，故不可勉強蓄之，是為開門揖盜，養為患，輕者亦奴欺其主、下犯其上。此條亦麻衣之精粹法也，惟四濃格方可蓄之，乃髮濃、眉濃、髭濃、胡濃，上下相合，而不受其欺凌，此合格之論也。

The song says: The beard should be clear and sparse, and even sparse enough that the skin and flesh can be faintly seen, which is considered extraordinary; it is most undesirable to have a thick, muddy, burnt yellow color, which indicates a family divided, with the father on one side and the son on the other. Master Gongduo comments: The hair on the lips is called "zī," the hair at the chin is called "rán," the beard below the chin is called "xū," and the hair on the sides is called "hú." All should be clear and sparse, with each strand clearly visible at the root, to be considered proper. Growing a beard is done to add weight and dignity, as a sign of appearance. It is most undesirable to have "thick, muddy, burnt, yellow, dry, and mixed" — these six words. If one grows a beard while having these characteristics, it indicates danger and decline, punishment of wife and children, and even minor issues like hard work and trouble. Therefore, one should not grow a beard. In times of chaos, beards are very significant, with more disadvantages than advantages, so it is even more important not to force oneself to grow a beard. This is like inviting bandits into the house or nurturing a tiger as a danger. Even minor cases may lead to servants bullying the master or subordinates defying superiors. This is also the essence of Ma Yi's physiognomy. Only those with the "four thick" pattern can grow a beard, meaning thick hair, thick eyebrows, thick zī, and thick hú, with the upper and lower parts matching, so as not to be deceived by the beard — this is the proper way to judge.

公篤曰：余考麻衣法之金鎖賦為第二章，較石室賦之法倍高，亦麻衣之精神也。當麻衣處五代末，為割據亂世，其法亦從衰時而定之，故與刻下之天道頗合，其國家局勢亦相等，而應驗者頗多。餘此次考證詳註，亦以此法為現代可用故也。原文雖僅五十二句、三百六十四字，其包括之處太多，閱是書者不可輕視而忽也。

Gong Du said: I have examined the "Jin Suo Fu" from Master Ma Yi's system of physiognomy, which is the second chapter. Its principles are twice as refined as those of the "Shi Shi Fu," and it represents the essence of Master Ma Yi's teachings. Master Ma Yi lived at the end of the Five Dynasties period, a time of chaos and division. His principles were established in accordance with the disorderly era, so they are highly consistent with the current heavenly order and national situation, hence many predictions have been fulfilled. This time I have carefully examined and annotated it because these methods are still applicable today. Although the original text contains only fifty-two lines and three hundred and sixty-four characters, it includes a vast amount of content. Those who read this book must not take it lightly or ignore it.

股肱無包最是凶，兩頭如軸一般同，雖有田澤並父蔭，終須破敗受貧窮。股肱俗名手肚足肚也，所謂肚者，大倍於兩頭也。凡屬富貴壽考各格，皆有手肚足肚方稱其格；如無而如軸，富者有奇禍而敗，貴者有危險而凶，夭亡寒苦之人方合。

The rhyme says: Those with no muscle covering their arms and legs are most dangerous; from head to toe, they are uniformly thick like a spindle. Even if they have land, favors, and protection from their fathers, they will ultimately suffer ruin and poverty. Gong Du's commentary states: "Gugong" is commonly known as the bulge of the forearm and lower leg. The term "bu" refers to the middle part being twice as thick as the ends. All patterns indicating wealth, status, longevity, and good fortune must have such bulges on the hands and feet, to be worthy of that pattern. If they lack such bulges and are uniformly thick like a spindle, then the wealthy will suffer unexpected misfortunes and decline, the nobleman will face dangers and calamities, and only those who die young and live in hardship are suited for such a physique.

頭痕瘢剝最為刑，羅網之中有一名，若不刑妻並克子，更為家道主伶仃。頭痕者坑陷之痕也，瘢者近於瘢癩之例，剝者近於橫沖直削，應刑人丁及驚險成敗，故有家道伶仃之說，言人口日少、財產日耗耳。相中最忌郎君面，男子郎君命不長，女子郎君好淫慾，僧道孤獨卻無妨。郎君面即美麗紅豔之例，而有浮嫩之光，為相法所忌。老人犯此主孤苦而毒，男子犯此主淫亂夭亡，女子犯此主淫亂刑傷；惟有僧道無關，不以人丁為用，又於孤獨無關，木無人丁可克故也。

The rhyme says: Those with a scar on their head, which is eroded or worn away, are most likely to suffer from calamities and conflicts; they are caught in a net and listed on the official records. If they do not harm their wife or children, they will still lead to the family's decline and isolation. Gongdu's commentary explains: "Head scar" refers to a sunken scar, while "pahn" is similar to a skin disease like leprosy. "Pei" is close to a severe defect, such as a sudden and sharp injury. These features are associated with conflicts within the family and dangerous situations, hence the saying about the family's decline, meaning the population gradually decreases and wealth gradually diminishes. The rhyme also says: In face reading, the most undesirable feature is the "Liangjun face," which is beautiful and red, with a faint glow. This is considered bad in face reading. Elderly people with this feature are likely to be lonely and have a cruel heart; men with this face are prone to licentiousness and early death; women with this face are likely to be licentious and suffer injuries. Monks and Taoists are not affected by this, as they do not rely on descendants, and loneliness is irrelevant to them since they have no family to conflict with.

眉毛間斷下至顴，常為官非賣土田，克破妻兒三兩個，方教禍患不相纏。眉毛間斷，應駁雜而刑剋昆仲，及內患倍重於外患，故有官訟是非發生。又考眉斷之人，性貪而不忍小損，不容小惡，雖為多事之纏擾，亦為處置於輕重失當耳。

The rhyme says: If the eyebrows are broken in the middle and the break falls straight down to the cheekbones, it often indicates selling land and property due to legal disputes; one must sacrifice three or two wives and children, and only then will misfortunes cease. Gongdu notes: Broken eyebrows indicate confusion in affairs and conflicts with siblings, and domestic troubles are twice as severe as those outside the home, hence legal disputes and troubles arise. Further examining those with broken eyebrows, their nature is greedy and they cannot tolerate even minor losses or small wrongs. Although they are often involved in many troubles, it is actually due to improper judgment of matters, being too hasty or too slow.

好色之人眼代花，莫教眼緊視人斜，有毒無毒但看眼，蛇眼之人子打爺。花字為形容美麗流光之謂，緊字為形容急視不定之謂。至於蛇眼，言烏珠圓露而黃浮四白，凸挺邪視而赤樓盤睛，主毒而狡貪，亦合法也。

The rhyme says: A person who is lustful has eyes that carry "flowers," and the most feared is someone who stares intently with a slanted gaze. Whether a person's heart is poisonous or not can be seen from their eyes. A person with a snake-like eye will have a son who beats his father. Gongdu's commentary: The word "flower" describes eyes that are beautiful and full of bright, flowing light. The word "tight" describes a gaze that is hurried and fixed, lacking stability. As for "snake eye," it refers to a black pupil that is round and protruding, with a yellowish white sclera around it, the eyeball bulging and slanted, with red blood vessels winding around the pupil, indicating a poisonous and cunning nature, greedy and deceitful. This is in accordance with the principles.

無家可住羊睛眼，封向他家借住場，更有禾倉高一寸，中年猶未有夫娘。羊睛為白多黑少，而四力浮白，故主刑剋人丁而冷退，女格倍凶。又考禾倉，一為眼胞之高而呆陷，一為兩顴之別名。余考古法有稱口尖而吹為禾倉，其食祿二倉在口角故也。

The rhyme says: Those with the appearance of a sheep's eye have no place to call home and must borrow from others to live; furthermore, if the "grain warehouse" is higher by an inch, they will remain unmarried until middle age. Master Gong Du's commentary states: "Sheep's eye" refers to white surrounding the black, making the eye appear pale and dull, which indicates the household will suffer from internal conflicts and decline, and for women, this is even more ominous. As for "grain warehouse," some say it refers to the swollen and dull area around the eye socket, while others call it the alternative name for the cheeks. I have examined ancient methods and found another interpretation that describes the "grain warehouse" as the mouth being pinched into a shape resembling blowing fire, because the "grain warehouses" of "food fortune" are located at the corners of the mouth.

下劇尖了作凶殃，典卻田園賣卻塘，任是張良能計算，自然顛倒也狼當。下劇尖削，於木火二形局不忌，尖露是其本質故也；如其它形格則不宜，而晚年有失敗之冷退，故有顛倒事實之失敗也。眼珠暴出惡因緣，自主家時定賣田，更有白睛包一半，不能善死在床前。眼珠暴出，言其凸露也，目露神濁，當然敗家無疑。至於白色烏珠，此蜂睛窺睛之形，當然凶死無疑。

The rhyme says: A sharp and narrow chin indicates misfortune, leading to the sale of fields and ponds; even if one is as skilled in planning as Zhang Liang, they will inevitably be confused and in a desperate situation. Gongdu's commentary: A sharp and narrow chin is not undesirable in wood or fire body types, because being sharp and exposed is their inherent characteristic; however, for other body types it is unsuitable, leading to failure in old age, hence the saying of things being reversed and failing. The rhyme also says: Bulging eyes indicate bad fortune, and one must sell their land when they are in charge; furthermore, if the white of the eye covers half the black pupil, they cannot die peacefully in bed. Gongdu's commentary: Bulging eyes refer to the protrusion of the eyeball; when the eyes are exposed and the spirit is turbid, certain failure is inevitable. As for the white of the eye covering the black pupil, this is the shape of 'bee eyes' or 'peeking eyes', which certainly leads to a violent death.

下頦趨天旺永年，邊城不破也無錢，數年荒旱不欠米，只因上下庫相連。下頦趨天繫地閣朝天，明太祖即此格，此為創業之帝王，故晚年亨吉。邊城破者，桑梓破敗而發他綁，比為亂世之合去，盛世則一敗不振也。上天倉下地庫也。

The song says: Those whose chin points upward toward heaven will have prosperity and longevity in their later years; even if the 'side city' on the side of the forehead is broken, they may not necessarily be wealthy; even if there are several years of drought and famine, they will not lack rice, because the upper and lower reservoirs are connected. Master Gong Du notes: A chin pointing upward toward heaven is called a heavenly granary pointing upward. The first emperor of the Ming dynasty had this configuration, which is the pattern of a ruler who establishes a foundation for a dynasty, hence his later years were prosperous and auspicious. Those with a broken 'side city' will have their hometown properties ruined and will achieve success elsewhere, which is suitable in times of chaos; but in peaceful times, it means a complete failure that cannot be recovered. The so-called upper and lower reservoirs refer to the heavenly granary above and the earthly granary below.

鼻樑露骨是反吟，曲轉些兒是伏吟，反吟相見是絕減，伏吟相見是漓淋。鼻樑直下三曲是為伏吟，左右三曲是為反吟。伏吟多失敗破家，尚有子孫成立；反吟多刑人丁，克妻刑子，前已詳言之矣。眼神清秀心中巧，不讀詩書也可人，手作百般皆可愛，總然弄假也成真。眼神清秀，固然靈巧聰明，雖出技藝亦有過人之處。如清秀過麗，則主淫亂而夭；如清秀而流，則主無用而賤。故以清秀沉靜有恨，方是閒福之格。

The song says: A nose bridge that is exposed and bony is called "reverse chant," while a slightly curved nose bridge is called "hidden chant." Encountering reverse chant signifies destruction and reduction, while encountering hidden chant indicates a lack of vitality. Gongdu's commentary states: A nose bridge that is straight and has three bends downward is called hidden chant, while a nose bridge that has three bends on both sides is called reverse chant. Hidden chant often indicates failure and loss of family fortune, but the descendants may still be able to rise again. Reverse chant often indicates punishment and loss of family members, and punishment of wife and children. This has already been explained in detail before. The song also says: A person with clear and bright eyes has a clever mind, and even without reading poetry and books, they are still likable. A pair of hands that do anything are loved by others, even if they pretend, they can make it real. Gongdu's commentary states: A person with clear and bright eyes is indeed clever and intelligent, and even if they are engaged in craftsmanship, they have exceptional qualities. However, if the clarity is too excessive and appears overly attractive, it indicates licentiousness and early death. If the clarity is accompanied by a wandering spirit, it indicates uselessness and low status. Therefore, clarity should be combined with calmness and reserve, which is the pattern of enjoying a peaceful and leisurely life.

薄紗染皂出粟米，縱有妻時也無兒，倘見山根高更斷，五年三次路邊啼。薄紗染皂是晦暗之氣，而有塵點密密，此為冷退刑傷之兆，尚以各部位為定論：如在福堂主官訟，如在土星主破財，如在淚堂主損人丁，如在印堂主損壽及危險牢獄，如在魚尾主刑妻，如在國印主挫折及刑弟兄叔伯，此其大略也。

The rhyme says: If the complexion appears as if a thin veil has been stained black, with spots like millet floating on top, even though one may marry a wife, he will not have children. If the mountain root is high but broken, there will be three times crying by the roadside within five years. Master Gongduo's commentary says: "A thin veil stained black" refers to a layer of dull and dark energy, with dense dust spots on top. This is a sign of family decline and suffering from punishment or injury. To determine which specific aspect is affected, one must refer to the corresponding body parts: currently, the "Futang" indicates legal disputes, the nose indicates financial loss, the "Leitang" indicates loss of family members, the forehead indicates loss of life and danger of imprisonment, the "yutai" at the eye tail indicates punishment of the wife, and the "guoyin" indicates obstacles and punishment of brothers and uncles. This is the general idea.

淚痕深處排一點，眼下額前起一星，左邊無男右無女，縱然稍有也相刑。此歷指刑剋之說。余考淚痕深處多刑子女，男格則左紋刑子，右紋刑女，女格則反此。至於顴前一骨，多出優伶娼妓之例，若有後嗣皆為女立，而子不立也。

The rhyme says: "In the deep tear groove there is a single point, and a star appears in front of the eye and cheekbone. On the left there are no sons, on the right no daughters; even if there are a few, they will mutually harm each other." Master Gong Du comments: "This passage lists all the ideas of mutual harm. From my observations, those with deep tear grooves often have children who are harmed by their parents: in a man's face, the left line harms sons, and the right line harms daughters; in a woman's face, it is the opposite. As for a prominent bone in front of the cheekbone, it is commonly found in actors and courtesans; if such people have descendants, they tend to have daughters who are stable and sons who are unstable."

髮際低凹幼無父，寒毛生角幼無娘，右額高突母先死，不死不刑便自傷。髮低有曲岔者妨父，鬢突連眉尾者妨母，顴骨左高妨父，右高妨母，此皆男格之論也。女格反此而應驗也。刻下之女格，亦有順應而似男格者，豈非天道之變乎。

The rhyme says: A low and hollow hairline in childhood indicates the absence of a father; cold hairs growing on the temples forming a horn-like shape in childhood indicates the absence of a mother; a high and prominent right temple suggests the mother dies first. If neither dies nor suffers injury, then it is the person himself who is harmed. Gong Du's commentary states: A low and curved hairline with a forked opening indicates harm to the father; a prominent temple extending to the end of the eyebrows indicates harm to the mother. A high left cheekbone indicates harm to the father, while a high right cheekbone indicates harm to the mother—these are all interpretations for male faces. For female faces, the opposite is true. However, in the present day, some female faces also follow the rules of male faces, which is not it not the natural order of heaven?

士人眇目陷文星，豹指尖頭定無名，任是文章高北斗，猶如竹木不安釘。文星即眼目也，眇陷者缺一也。凡士子文星陷，即功名之弱點。豹指言圓節尖爪也。頭尖。此三項均屬無功名之格。眉重無根陷破財，更憂三十二年災，土星隆大終須發，土星薄小去不回。此言眉濃重而山根陷弱也，故為前業挫折，亦主疾厄之災。如準頭隆大，尚可恢復而發達；否則有敗無成也。

The rhyme says: A scholar who is blind in one eye has his literary star sunk; if one's fingers are like a leopard's and the head is pointed, he will certainly not achieve official rank; even if his writings surpass the Big Dipper, they cannot be fixed like nails on bamboo. Gongdu notes: "Literary star" refers to the eyes, and "眇陷" means missing one eye. For scholars, if their literary star is sunk, it indicates a weakness in official rank. "Leopard fingers" refers to fingers with round joints and sharp nails. Combined with a pointed head, these three features are signs of lacking official rank. The rhyme also says: thick eyebrows and a low mountain root indicate financial loss, and one should be worried about calamities in the year of thirty-two; a broad and prominent nose will eventually succeed, but a thin and small nose will lead to failure. Gongdu notes: This refers to thick eyebrows and a low mountain root, which indicate the family's fortune being ruined and also portend illness and misfortune. If the nose is broad and prominent, it can recover and achieve success; otherwise, there will only be failure without success.

寒相之人肩過頸，享福之人耳壓眉，更有親情相不出，只因形似雨中推。此言寒賤之人肩聳過頸，福壽之格耳高壓眉。至於慈善詭詐，別有部位參合，故有性情合乎形質，在部位之兼配如何也。大量之人眉目取，眉高目定心自良，眉粗目小神不定，寅年吃了卯年糧。器量大小皆在眉目二部認定：眉高主量宏而壽，目定主略遠大，故良心自然發現；眉粗主性剛燥，目小主志奸貪，神不定主心亂不一，故有失敗而耗散也。

The rhyme says: Those who are poor and lowly have shoulders raised higher than their necks, while those who enjoy happiness have ears higher than their eyebrows. There is another kind of appearance that reveals hidden relationships, as if the body were drenched in rain. Gongdu's commentary: This refers to the poor and lowly having shoulders raised above the neck, and the fortunate and long-lived having ears above the eyebrows. As for whether a person is kind or deceitful, it is determined by other parts of the face, so the nature and appearance are matched according to how each part corresponds. The rhyme also says: A person with great capacity is judged by the eyebrows and eyes; high eyebrows and steady eyes indicate a kind heart; thick eyebrows, small eyes, and an unstable spirit mean that they will consume the grain of the next year in the year of the Tiger. Gongdu's commentary: The size of a person's capacity is determined by the eyebrows and eyes: high eyebrows indicate great capacity and longevity, steady gaze indicates deep strategy, so the good nature naturally appears; thick eyebrows indicate a fierce and impetuous nature, small eyes indicate a greedy and dishonest mind, and an unstable spirit indicates a scattered and confused mind, so they will fail and waste their family's wealth.

倉庫接連反為災，鼻樑高露不安居，若是眉間容二指，此人開手覺便宜。食祿二倉接近地庫，非天倉也。鼻樑可高而不可露，前已詳言之矣。又云眉容二指，或指眉尾而言下垂二指耶？或為三陽之寬二指而言耶？蓋眼俗神濁之人方覺便宜也。

The song says: When the Heavenly Granary and the Earth Store are connected, it brings disaster. If the bridge of the nose is high but shows exposed bone, the person's dwelling is unstable. If the space between the eyebrows can accommodate two fingers, the person gains advantage easily. Gongdu's commentary: Here, the "food salary" refers to the two granaries being close to the Earth Store, not the Heavenly Granary. The bridge of the nose can be high but not exposed. This has already been explained in detail before. As for the space between the eyebrows accommodating two fingers, does it refer to the eyebrows hanging down two fingers or the width of the "three yang" above the eyes being two fingers? Probably, those with coarse facial features and dull spirit may feel they have gained an advantage.

取人性命面上黑，換人骨髓眼中紅，見人歡喜心中毒，見人眉皺太陽空。面有青黑之慘色，主惡毒奸忍；眼有赤縷穿眼者，主陰險剛狡；冷眼多笑者，主無情量窄；眉皺上沖者，主憂愁多思。此皆最驗之法也。露井露灶不得全，那得浮生過晚年，不怕中年經官宦，只有衣祿無剩錢。井灶露孔，財不入庫，雖出貴格為官，亦為終年無田宅，只有衣祿二字而已，過迍邅生活，多逼迫環境，不能積蓄故也。

The rhyme says: Those who can take away a person's life are those whose face turns black; those who can change a person's bone marrow are those whose eyes turn red; those who appear happy when seeing others are actually the most poisonous inside; those who frown when seeing others have hollow temples. Gongdu's commentary: A face showing a dark, gloomy black color indicates a person is cruel, wicked, and unyielding; eyes with red blood vessels indicate someone who is cunning, stubborn, and deceitful; those who look cold but smile a lot are unfeeling and have a narrow mind; those who frown with their brows raised indicate much worry and deep thought. These are the most accurate rules. The rhyme also says: Those whose nostrils are exposed will not preserve their family's fortune, and their lives will not be stable until old age; even if they hold an official position in middle age, they will only have clothes and food, but not money left over. Gongdu's commentary: Exposed nostrils mean wealth does not enter the house, even if they have a noble destiny and become officials, they will never own land or houses, only the two characters 'clothes and food'; they live a difficult life, mostly forced by circumstances, and cannot save up any savings.

公篤曰：風鑑各書為麻衣是正宗，其法以法理兼用，又處五代之亂世，故於今世相應者頗多。雖有擅長與玄妙，獨不如達摩精深，其故何哉？麻衣言法而兼理，中有虛設之處；達摩言法不言理，中有獨到之處，非有經驗研究者不明其原意。然舊書多錯落，字有魯魚，文有亥豕，茲特修改增注，以便閱者一目瞭然。其法亦有不驗者，如唇掀齒露、客死他州之說，如注為無故招非又最驗也，其它條文似此頗多。今猶錄之者，為將來智者考正，擇而用之，得心應手矣。

Master Gong Du said: All books on physiognomy regard Master Ma Yi as the standard, and his school combines both methods and principles. Because he lived in the chaotic Wudai period, there are many aspects that correspond to today's world. Although Master Ma Yi has his own special skills and profound mysteries, he is not as profound as Bodhidharma. Why is that? Because Master Ma Yi talks about methods and also about principles, which leads to some vague and empty parts; Bodhidharma only talks about methods without principles, and thus has unique insights, which are not clear to those who are not experienced and do not study carefully. However, old texts have many errors and omissions, with characters like 'Lu' and 'Yu' mixed up, and words like 'Hai' and 'Shi' confused. Now I have specially revised and added annotations to make it clear for readers. Some of the statements may not be accurate, such as the saying that protruding lips and exposed teeth indicate death away from home. If we change the annotation to 'causing unnecessary trouble', it becomes most accurate. There are many similar cases. Now I still record them, leaving them for future wise people to examine and correct, choosing what is suitable, thus making it easy to handle.

藏不晦。目神以收藏斂光為主要，故開始第一字，日藏。晦者，晦暗無光也，故以神藏光潤為合法。藏而不晦，言其人貴而不危，名而多壽；如藏而晦暗，雖貴亦夭亡或危險也，雖富亦挫折或疾苦也。安不愚。目神安者，安靜之謂，其人多閒福。安者，心氣和平之態也，不急不燥，發出慈愛之光，故神安之局多現呆滯，呆滯者即愚字之謂也，故以安而不愚為安閒多福之格也。

The first principle: "Hidden but not dull." Gong Du's commentary: The eyes should be collected and restrained, not revealing their light outwardly. Therefore, the first character is "hidden." "Dull" refers to being dark and lacking luster. Thus, having the spirit and energy hidden yet moist and nourishing is considered qualified. "Hidden but not dull" means that such a person is noble without danger, famous and long-lived. If one is hidden but dull, then even if noble, they may die young or face danger; even if wealthy, they may encounter setbacks or suffer much illness. The second principle: "Peaceful but not foolish." Gong Du's commentary: "Peaceful" refers to calmness. Such people often enjoy a peaceful and leisurely life. "Peaceful" means a state of calm and balanced heart energy, neither hurried nor restless, radiating a gentle and loving light. However, a peaceful appearance often seems dull, and dullness is called "foolish." Therefore, being peaceful without being foolish is the pattern of enjoying peace and prosperity.

發不露。神以活潑有威者為大貴，而有特權。發者，發動之謂也，故每有發動之時，其神不流不露為吉；如發動之時其神流露，雖貴而有凶災，雖智而有偏好，故以發而不露為貴而善後之格也。清不枯。神清主貴、主名、主智、主田宅，故十二宮以田宅名之。凡神清之格，務要考其有根無根：其神清而有根，享大名大壽及大富；其神清而無根，名而夭殂，富而挫折，或孤刑也。故以清而不枯為合法。

Third rule: "Not revealing." Gongdu's commentary: Eyes that are lively yet carry authority indicate great fortune, and also possess special power. "Fa" means to act or to initiate, so whenever the spirit is active, it should not be scattered or revealed externally, which is auspicious. If the spirit is revealed immediately upon activation, then even if one is of high status, there will be misfortune, and even if one is intelligent, there may be a tendency towards obsession. Therefore, to act without revealing is the pattern that brings both high status and a good ending. Fourth rule: "Clear but not dry." Gongdu's commentary: A clear spirit indicates nobility, fame, wisdom, and wealth in property, so it is called "Field and Residence" in the twelve palaces. Whenever a clear spirit pattern appears, one must examine whether it has a root or not. A clear spirit with a root brings great fame, long life, and great wealth; a clear spirit without a root brings fame but early death, wealth but obstacles, or loneliness and suffering. Therefore, to be clear but not dry is considered proper.

和不弱。神和為慈愛和平之態，其人慈良公正，為臣必忠，為子必孝，待人必，守身必信。弱者，衰弱之謂，如神和而弱，則壽不足而德不堅，志不定而福不厚，故以和不弱為合法。怒不爭。怒神為正重豪慨之態，盛世主貴而有大權，亂世多操兵柄而有安危繫於其身。爭者，形容浮緊燥急，其人量窄器小，反招亡身破家之禍，故以怒而不爭為合格。剛不孤。神剛者為威嚴持重之態，多才智而勇毅，多出名將治世之材，主有開國拓地之功。如孤宇則為孤僻偏驕之態，神剛而孤，則有功虧一簣之不善後，故以剛而不孤為合法。

Article Five: "Harmony without weakness." Gongdu's commentary: A harmonious spirit is one that is kind and peaceful. Such a person is charitable and just, as a subject he is loyal, as a son he is filial, he shows gratitude to others and keeps faith in himself. "Weakness" refers to being frail; if a spirit is harmonious yet weak, then his lifespan is short, his virtue is not firm, his mind is unstable, and his fortune is not abundant. Therefore, to be harmonious without being weak is considered proper. Article Six: "Anger without contention." Gongdu's commentary: An angry spirit is one that is upright, solemn, and bold. In times of peace, such a person holds high status and great power; in times of chaos, he usually commands military power, and the safety of a region depends on him. "Contention" refers to a spirit's energy being restless and tense, eager to win, which indicates a narrow mind and leads to calamity such as loss of life and destruction of family. Therefore, to be angry without contention is considered proper. Article Seven: "Strength without isolation." Gongdu's commentary: A strong spirit is one that is dignified and resolute. He is intelligent and brave, often producing famous generals and capable statesmen, and is destined for great achievements such as founding a country and expanding its territory. As for "isolation," it refers to being solitary, stubborn, and arrogant. If a spirit is strong yet isolated, he will fail at the last moment and not have a good ending. Therefore, to be strong without being isolated is considered proper.

公篤曰：達摩為西域印度人，六朝時渡江，傳道東土。其人博學多材，深通幻術，故有一葦渡江之說；又精性命長生術及拳術，故至中國傳教，有分類而立門，各繫道統焉。至於相法，可謂中興之祖師。凡風鑑讀達摩五來法，即醫家讀黃帝內經，乃引經據典之根據；凡讀麻衣相法，如醫家讀仲景六經，此分經別緯之關鍵。

Gong Du said: Bodhidharma was a person from the Western Regions, India, who came east across the Yangtze River during the Six Dynasties period and spread his teachings in the central lands. He was learned and talented, deeply skilled in magic, hence the legend of "crossing the river on a single reed." He was also proficient in the techniques of life and longevity, as well as martial arts, so he came to China to teach, establishing various schools and forming a lineage of doctrine. As for physiognomy, he can be regarded as the founding ancestor who revived the tradition. Those who study physiognomy should read Bodhidharma's "Five Methods" just as physicians study the "Yellow Emperor's Inner Canon," which is the fundamental reference. Reading Ma Yi's physiognomy is like studying Zhang Zhongjing's Six Channel Differentiation in medicine, which is the key to distinguishing and classifying the different aspects.

余考相法雖出於軒轅氏之臣風后氏，此風鑑之名實因風后氏鑑定之意也。自秦代火焚各書以後，相學之書亦絕，故漢唐以來偶有談相之人而無書籍可考。故達摩初入中國為六朝時，尚無相法之書；至五代時，達摩復入中國，始得麻衣而傳其五來相法五篇。故達摩以前皆半枝半解，既無綱領之分，又無輕重之別，無書可閱讀，無法可研究；自達摩以後，相學可稽考，而法亦日益闡明，此嫡派之溯源也。

I studied physiognomy, which originated from Feng Hou, a minister of the Yellow Emperor. The term "Feng Jian" comes from the meaning of Feng Hou's method of discerning people. Since the Qin Dynasty burned books, the texts on physiognomy were lost. Therefore, from the Han and Tang dynasties onwards, there were occasional discussions on physiognomy, but there were no books to refer to. Bodhidharma first came to China during the Six Dynasties period, when there were no physiognomy texts. It was not until the Five Dynasties period, when Bodhidharma came to China again, that he met Ma Yi and passed on the "Five Treatises on Physiognomy" to him. Thus, physiognomy before Bodhidharma was only fragmented and lacked systematic classification and emphasis. There were no books to read and no methods to study. Since Bodhidharma, physiognomy has had a basis for reference, and its principles have gradually become clearer. This is the origin of the authentic lineage of physiognomy.

今觀其第一章之相神，僅二十一字，尚屬餘之增加下十四字，其原書僅上七字，而其中包括極深，又簡捷，又深奧，故非他書所能及也。麻衣之法雖是相法正宗，而兩相比較，則弱於達摩之處太多。訊以此二十一字深思，均含有最玄妙之處：上包括天道之盛衰厚薄，下包括人事之吉凶禍福。故餘另加傍注，以便閱者注意，不可模糊讀過去，方知達摩相法之高深精微，不愧為相法之祖師焉。

Now he looks at the first chapter, which discusses the divine appearance, and it consists of only twenty-one characters. Among these, the last fourteen were added by me, and the original text only had the first seven characters. However, the meaning contained is extremely profound, both concise and deep, so it is not surpassed by other books. Although the method of Ma Yi is the orthodox school of physiognomy, when compared with Da Mo's, it is clearly inferior in many aspects. Please think deeply about these twenty-one characters, for each sentence contains the most profound and mysterious principles. Looking upwards, they include the rise and decline, thickness and thinness of the heavenly way; looking downwards, they include the good and bad fortune, calamity and blessing of human affairs. Therefore, I have added explanatory notes to help readers pay attention and not overlook them, so they can understand the profound and subtle nature of Da Mo's physiognomy and recognize him as the ancestor of the art of physiognomy without doubt.

秀而正。目秀主聰明而多才智，即清秀之謂，然其形必端正，故以秀而正，方從正途上去：其行孝弟，其務清名，其才智從正面上用。如秀而不正，則才偏自用，智邪亂倫，為相法之忌也。細而長。目形細則收藏其神而不浮露也，長則為鳳目之形，主大貴，故麻衣有河日之說，此司馬宣王之自顧其耳而與普基。細而不長，雖貴亦屬小品，終非大器也，故以細而長為合格。

First Rule: "Clear and upright." Gongdu's commentary: Clear eyes indicate intelligence and talent, which means being refined and elegant; but their shape must be upright, so they must be both clear and upright to follow the right path: behaving filially towards parents and fraternal towards brothers, seeking a clean reputation, and using intelligence in a proper way. If they are clear but not upright, talent will be misused for private gain, and cleverness will lead to wrong paths, thus destroying moral order, which is what physiognomy avoids. Second Rule: "Fine and long." Gongdu's commentary: A fine eye shape allows the spirit to be contained rather than exposed; a long eye shape becomes the "Phoenix eye," indicating great fortune, so Ma Yi said "river eyes"—Sima Yi's ability to turn his head and look at his ears, based on this, established the Jin dynasty's foundation. If they are fine but not long, although they may be of high status, they are only of minor importance and will never become great. Therefore, they must be both fine and long to be considered proper.

定而出。目定為聚光充足而能發揚也。凡目定者，有遠志大志之兆；充足者，有精神大壽之兆；加以發揚有威，則事業能達到，機會有遇合，故以定而出為合法。定而不出，雖有大志而終不遇合也。出而入。目出而揚威，人而斂神，此言有才智而不露於表面，以實際為用也。如出而不入，則有招嫉結怨之暗害以阻其事實，故以出而能入為合格，不浮蕩而無偏好之瑕也。

Third: "Steady and outgoing." Gong Du's commentary: "Steady" means gathering light sufficiently and being able to radiate outward. Those with steady eyes are signs of having great ambitions and lofty aspirations; those with sufficient gathering of light indicate strong spirit and long life. If one can radiate outward with a commanding presence, then one can achieve success in career and meet opportunities. Therefore, being steady and outgoing is considered proper. If steady but not outgoing, even with great ambitions, one will ultimately miss opportunities. Fourth: "Outgoing and returning." Gong Du's commentary: When the eyes radiate outward, they display power and authority; when they return inward, they retain inner strength. This describes a person who has intelligence but does not display it on the surface, focusing instead on practical use. If one only goes out without returning, one will invite hatred and resentment, suffer secretly, and block practical matters. Therefore, being able to go out and return is considered proper, thus avoiding the flaws of being superficial and overly rigid.

上下不白。目形以黑多白少為吉，白多黑少為凶，故以目浮四白主凶死而失敗，及刑人丁而孤苦。如上浮白而下不白，主心亂而奸貪；如下浮白而上不白，主驕傲而妄舉，故以上下不白為合法。視久不脫。目神以久視而神愈充為吉，愈久視而光咬潔有威，其稟受之氣厚，主壽而貴祿。如視久而脫，其光漸縮而怯，其人心性不持久，亦壽弱祿少，中道挫折，故以視久不脫為合法。

Fifth Principle: "Upper and lower not white." Gongdu's commentary: Eyes are considered auspicious when they have more black and less white, and inauspicious when they have more white and less black. Therefore, if white is visible on all four sides, it indicates misfortune, death, failure, and punishment of family members, leading to loneliness. If the upper part is white while the lower is not, it indicates a restless mind and dishonest intentions. If the lower part is white while the upper is not, it indicates arrogance and impulsive actions. Therefore, when neither upper nor lower parts are white, it is considered appropriate. Sixth Principle: "Staring for a long time without losing focus." Gongdu's commentary: The eyes are considered auspicious when they remain focused the longer they are stared at, as the spirit becomes more vigorous. The longer one stares, the brighter and more commanding the eyes appear, indicating a strong inherited energy, which signifies longevity and high official rank. If the spirit disperses and the eyes gradually contract, showing signs of timidity, this indicates a weak character, short lifespan, and poor fortune, leading to setbacks in the middle of endeavors. Therefore, being able to stare for a long time without losing focus is considered appropriate.

遇變不耗。人處憂患之時而其形必變，何況危險不耗其元神元氣乎。此王守仁不得時而遇虎，其形靜神定而如常態，不耗神，不變形，後為將相，兼享盛名。凡危險而不耗變者，大貴之格也。公篤曰：眼目之形其法頗多，尚不止此七則，而達摩以此七項為包括各法之綱目。其精微之處雖多，兼併者亦不少，此皆由個人推想，兩執用中可也。故其法僅二十四字，而富貴貧賤壽夭、吉凶禍福悔吝、正直公平、險惡陰毒皆全備之矣。此種相法可謂一字一珠，至於柳莊、衡真，當愧死無地矣。

Seventh Principle: "Meeting change without loss." Gong Du's commentary says: When a person is in trouble or hardship, their appearance will certainly change, and when encountering danger, how could there not be a loss of the origin god and vital energy? Wang Shouren, when he was not successful in his career, once met a tiger in the mountains, yet he remained calm and composed, his appearance unchanged and his spirit undisturbed, just as usual. His spirit was not consumed and his form did not change, and later he became a high-ranking official and enjoyed great fame. Those who encounter danger yet maintain their spirit and form unchanged are of great fortune and noble destiny. Gong Du says: The shape of the eyes has many methods, far more than these seven principles; Bodhidharma used these seven to summarize the methods of various schools, as a framework. There are indeed many subtle aspects, and there are also many overlapping parts among them. These require individuals to infer and understand, taking the middle path between extremes. Therefore, his method only uses twenty-four characters, yet it includes all aspects of wealth and poverty, longevity and short life, good and bad fortune, regret and hesitation, righteousness and fairness, danger and evil, and so on. This method of physiognomy can be said to be a pearl for each character; compared to works like Liu Zhuang's and "Hengzhen," it is truly humbling.

頭面七分，肢體三分。全身測量，以十分計算，頭面佔十分之七，由項而下全身佔十分之三。何以頭面不過十分之一，反占七分，其重要如此耶？接頭為諸陽之首，百脈聚會之源，故眼耳口鼻為五臟五形之結晶，全在乎上。故項以下之肢體雖估十分之九，而僅占三分。按手足號四肢，肢者，枝葉也，不足為材料明矣，故賤人有貴掌之說，可見大概。又人斷手斷足尚能保全生命，斷頭則無生命，某輕重懸殊亦明矣。

The third method discusses the distribution of scores for the entire body: the head and face account for seven parts, while the limbs and trunk account for three parts. Gongdu notes: the whole body is calculated as ten parts, with the head and face accounting for seven tenths, and the entire body below the neck accounting for only three tenths. Why does the head and face, which in volume only occupy one tenth, take up seven parts and be so important? Because the head is the "source of all yang," the convergence point of all meridians, and the eyes, ears, mouth, and nose are the crystallization of the five internal organs and the five phases, all located on the head. Therefore, the trunk and limbs below the neck, although they make up nine tenths of the body's volume, are only given three parts. The limbs, collectively called "limbs," are like branches and leaves, clearly not the main source of material, hence the saying "a poor person may have a valuable palm." This illustrates the point. Moreover, if a person loses a hand or a foot, they can still survive; but if the head is severed, life is lost. The difference in importance is clear.

目五分，顴一分，鼻一分，額一分，頦一分，眉口齒耳共一分。各相學家皆以目為重要點，故有問貴在目之說，主富貴貧賤、壽夭勞逸、剛柔死生，全身精神繫於此，才智愚拙之代表也，故佔十分之五。凡人無目則大事全失，雖有師曠之聰，亦不過一技而已，其重要如此，亦人立身之本也。顴為權也，鼻為財也，故各占一分。額為前澤之餘業，頦為晚之收場，故亦各占一分。其眉口齒耳亦屬輕微之部份，合而占一分。此測量之輕重，而為相法之規矩準繩也。

The fourth method discusses the allocation of points for different facial features: the eyes account for five points, the cheekbones one point, the nose one point, the forehead one point, and the chin one point. The eyebrows, mouth, teeth, and ears together account for one point. Gong Du's commentary states: all schools of physiognomy consider the eyes to be the most important feature, hence the saying "the eyes determine one's status." The eyes govern wealth and poverty, longevity and short life, toil and ease, hardness and softness, life and death. The entire body's spirit is centered here; they represent intelligence or foolishness. Therefore, the eyes alone account for five-tenths. Once a person loses their eyes, they lose everything, even if they possess the hearing of Shīkuàng, it would only be a single skill. The eyes are so important that they are the fundamental basis for a person's existence. The cheekbones govern authority, and the nose governs wealth, hence each is assigned one point. The forehead represents the legacy of ancestors, and the chin represents the conclusion of one's later years, hence each is assigned one point. The eyebrows, mouth, teeth, and ears are lighter in weight, so they are combined into one point. This is the standard for measurement, and also the rule and measure of physiognomy.

公篤曰：達摩相法有測量身面之說，此各家所無，其法雖簡單而輕重自然分明，亦達靡之精萃也。凡屬法家必有規矩準繩，而別其輕重分數。如重要點合格，其輕處雖不足，尚為富貴壽考之局也；如重要點陷弱，雖輕處美好，尚為貧賤夭弱之格也。他書皆以單獨部位為用，真偽不分，輕重不查，那裡是法家，不過言理耳，及盜虛名而已。凡業風鑑者，雖先明輕重之綱領，次查真偽之部位，方為合法。

Gong Du said: The method of Dharma Master Bodhidharma includes the measurement of the proportions of the body and face, which is unique to his school. Although this method is simple, the distinctions of light and heavy are naturally clear, and this is the essence of Bodhidharma's teachings. Any school that can be called a 'school of law' must have rules and standards to distinguish the proportions of light and heavy. If the important parts are qualified, even if the secondary parts are lacking, the pattern is still one of wealth, nobility, longevity and a good life. If the important parts are low, weak or recessed, even if the secondary parts are well formed, the pattern is still one of poverty, low status, and a short life. Other books on physiognomy only examine individual parts, without distinguishing truth from falsehood or light from heavy, so they cannot be called schools of law; they are just empty talk and a theft of reputation. Anyone engaged in physiognomy must first understand the principles of light and heavy, then examine the truth or falsehood of each part, only then can they be considered legitimate.

如來有動神，有靜神，有出神，有入神，有窮神，五神足則見如來。如來有法眼，有慧眼，有天眼，有佛眼，有肉眼，五眼齊則見如來。公篤曰：達摩繫佛家之衣缽、闡明宗教者，故開始曰如來者，即佛號之謂也。接神動為智，即賢愚之別，是為水體之機樞，故曰動神為第一，動者，動而有為也，以用其智也。神靜為信，即貧富之別，是為土體之機樞，故曰靜神為第二，靜者，靜而有守也，以用其信也。神出為仁，即貴賤之別，是為木體之機樞，故曰出神為第三，出者，出而有懷也，以用其仁也。神入為義，即壽夭之別，是為金體之機樞，故曰入神為第四，入者，入而有安也，以用其義也。神窮為體，即剛柔之別，是為火體之機樞，故曰窮神為第五，窮者，窮而有通也，以用其禮也。

The general principle says: If the Buddha has the five spirits—moving spirit, still spirit, emerging spirit, entering spirit, and penetrating spirit—all complete, then the Buddha can be seen. If the Buddha has the five eyes—divine eye, wisdom eye, heavenly eye, Buddha eye, and physical eye—all complete, then the Buddha can be seen. Master Gongdu says: Bodhidharma inherited the robe and teaching of the Buddha's family, being someone who explained religion, so he began by saying "the Tathagata," which is the name of the Buddha. Then he continued: The spirit that moves belongs to wisdom, distinguishing the wise from the foolish, which is the key of the water element, so the moving spirit is ranked first; moving means moving and being able to act, using wisdom. The spirit that is still belongs to faith, distinguishing the poor from the rich, which is the key of the earth element, so the still spirit is ranked second; still means being still and able to hold on, using faith. The spirit that emerges belongs to benevolence, distinguishing the noble from the humble, which is the key of the wood element, so the emerging spirit is ranked third; emerging means going out and having something in mind, using benevolence. The spirit that enters belongs to righteousness, distinguishing longevity from short life, which is the key of the metal element, so the entering spirit is ranked fourth; entering means receiving in and being able to stabilize, using righteousness. The spirit that penetrates belongs to propriety, distinguishing firmness from flexibility, which is the key of the fire element, so the penetrating spirit is ranked fifth; penetrating means reaching the extreme and then being able to connect, using propriety.

其神有五，內而金木水火土，外而仁義禮智信，用而為生剋制化。故各合其形而利其用，相生相化，則富貴壽考；不合其形而礙其用，相剋相制，則貧賤夭凶。故僅二十四字，包羅萬象，變化無窮。如不貫澈儒釋道三家之學說，不能明其妙用；如不明河圖洛晝術數之原理，不能合其準則。

There are five spirits: inwardly they correspond to the Five Phases of metal, wood, water, fire, and earth, and outwardly they correspond to the Five Constants of benevolence, righteousness, propriety, wisdom, and faith. When applied, they are in mutual generation, mutual control, mutual restriction, and mutual transformation. Therefore, each of the five spirits corresponds to the body and facilitates their function; when they generate and transform each other, one attains wealth, honor, longevity. However, if the five spirits do not correspond to the body and hinder their function, and they control and restrict each other, one suffers poverty, low status, short life, and misfortune. Thus, these twenty-four words encompass everything and contain infinite changes. If one cannot integrate the teachings of Confucianism, Buddhism, and Taoism, one will not comprehend its profound utility. If one does not understand the principles of the Yellow River Chart and the Luo Writing, one will not align with its standards.

又按法眼者，正也，主厚持久，耿介心平；慧眼，秀也，主聰敏多管，機巧靈通；天眼，聚也，主壽考康寧，通今博古；佛眼，慈也，主仁義為用，道德為懷；肉眼，豐也，主根基淳厚，子孫昌達。故以五神足而見如來，五眼全而見如來，是為完人之義也。此達摩之開始言神，其次言目，又其次言測量，繼則言五神五眼而列首章，其綱要全繫乎此也。

Now speaking of the five eyes: "Dharma eye" signifies correctness and uprightness, indicating a person who is sincere, enduring, upright, and with a peaceful heart; "Wisdom eye" signifies clarity and elegance, indicating intelligence and versatility, being resourceful and intelligent; "Heavenly eye" signifies gathering and concentration, indicating longevity, health, and broad knowledge of past and present; "Buddha eye" signifies kindness and compassion, indicating that one's actions are based on benevolence and righteousness, and one's mind embraces morality; "Flesh eye" signifies richness and abundance, indicating a solid foundation and flourishing descendants. Therefore, when the five spirits are complete, one can see the Buddha; when the five eyes are all present, one can see the Buddha. This refers to the concept of a "perfect person." In this chapter of Bodhidharma, first the spirits are discussed, then the eyes, followed by measurements and scores, then the five spirits and five eyes, all listed in the first chapter, which encompasses the entire book's main idea.

輔角天庭闊必榮，還要印堂明。輔角天庭闊大，即巨鰲人腦之類，伏犀骨之別號也，大而王霸，小而公侯將相，又小為州伯邑侯。此地雖貴，尚要印堂黃明，方是發達之時也，形質與氣色參看故也。邊驛開明文事顯，父母此中管。邊城驛馬開明，本屬進名之初基，當以十七起及二十四止，為第一步之階級。然父母亦在此中應驗，每於入名級而有孝服也。凡驛馬開者為有梁，或有痕也，故利外而內有孝服也。

The song says: Those with the auxiliary angle and a broad heavenly court will certainly achieve honor and prominence, but also require the forehead to be bright. Gongdu's commentary: A broad auxiliary angle and heavenly court is referred to as "a giant turtle entering the brain," which is also another name for the hidden rhinoceros bone (hidden rhino bone). A large bone indicates becoming a king or emperor, a slightly smaller one indicates becoming a marquis, general, or chancellor, and a smaller one indicates becoming a prefect or county magistrate. Although this area indicates nobility, the forehead must show a yellow, bright and clear color, which is the time of success, because the form and quality must be combined with the color. The song also says: "Border city" and "Post Horse" areas that are open and clear indicate literary success and also relate to matters concerning parents. Gongdu's commentary: The openness and clarity of the "Border city" and "Post Horse" areas are the initial foundation for achieving fame and success, which should be considered from the age of seventeen to twenty-four, the first stage. However, matters concerning parents also manifest here, often meaning that one just begins to achieve fame and success when they encounter mourning. Whenever "Post Horse" is said to be "open," it refers to the presence of a bone ridge or scar in this area; thus, it is favorable for going out, but there will be mourning at home.

眉清入鬢霸業成，眼俗即危身。眉清入鬢，多發亂世之割據稱霸，清之洪秀全即此格也。眼俗言目神衰弱，雖發達而不善後，亦非安全之貴也。眉尾雙紋入奸門，妻妾日紛爭。眉尾雙紋繫下插入奸門，非奸門紋上人眉尾。余考眉尾雙紋入奸門，主內顧憂，而有弟兄之爭、子女之弱。此云妻妾紛爭，是否以當時風俗而言耶？或妯娌不睦而爭耶？

The rhyme says: eyebrows that are clear and elegant, slanting into the hairline, indicate the ability to establish a hegemonic rule; eyes that are vulgar in appearance may lead to danger to oneself. Gongdu's commentary: eyebrows that are clear and reaching the hairline mostly indicate dominance in times of chaos, such as Hong Xiuquan of the Qing dynasty, who had this pattern. "Vulgar eyes" refers to weak eyesight; although one may achieve temporary success, they will not end well, and thus are not a secure sign of nobility. The rhyme also says: if there are two lines on the inner end of the eyebrows extending into the "Jianmen," there will be constant quarrels among wives and concubines. Gongdu's commentary: the two lines on the inner end of the eyebrows extending downward into the Jianmen are not the lines from the Jianmen growing upward to the inner end of the eyebrows. When I examine the case of two lines on the inner end of the eyebrows extending into the Jianmen, it indicates family troubles, disputes among brothers, and weak children. The rhyme mentions quarrels among wives and concubines, but I wonder if this refers to the customs of the time, or perhaps refers to disputes between the wife and the concubines?

奸門堅紋侵眉角，妻宮有操作。奸門紋上仰，主妻強而賢淑，是為賢內助而持家；如奸門骨高，妻族富庶而有接濟，此皆最驗之合法也。印堂光明眉不鎖，三十功名可。印堂不沖不陷，光潤不鎖，當然早發達而進功名。今之時代考之，則功名有十九歲入階，有二十二入階，有二十五入階，提前八年者為最多，故以三十為功名之說不驗。

The rhyme says: If there is a firm mark on the奸门 that reaches the corner of the eyebrows, the wife's house will be well managed. Gongdu's commentary says: If the mark on the奸门 is upward, it indicates a wife who is strong, capable, and virtuous, being a capable helpmate in managing the household; if the bone on the奸门 is high, it suggests the wife's family is wealthy and willing to help others. These are the most accurate and appropriate interpretations. The rhyme also says: If the印堂 is bright and the eyebrows do not block the印堂, one can expect to achieve fame and status by the age of thirty. Gongdu's commentary says: If the印堂 is not disturbed by marks, not sunken, and is bright and smooth without being blocked by the eyebrows, one will certainly achieve success and fame early. Considering today's times, people have achieved fame and status at the ages of nineteen, twenty-two, and twenty-five, with the earliest being eight years earlier than thirty. Therefore, the saying "achieving fame by thirty" is not always accurate.

眼秀神安福無窮，富貴日豐隆。眼秀為發達之品，神女為寬宏之器，故言福無窮而豐隆也。故首章以秀正安閒為合格，為全局之精神也。目秀神足睛突出，肩高方可發，仕途多險阻。目秀神足，當然主富貴；如烏珠突出，則有驚險刑傷。按睛凸突為火局，故云肩高可發之說，肩高亦火局。馬周鳶肩，而為興唐之名將，但以勞險奔馳而成功也。

The rhyme says: If the eyes are bright and the spirit is calm, there will be endless blessings, and wealth and status will grow richer day by day. Gongdu's commentary: Bright eyes indicate potential for success, and a calm spirit shows a broad-minded character, hence endless blessings and increasing prosperity. Therefore, the first chapter takes "bright," "correct," "calm," and "leisurely" as the standards, which are the key to the whole matter. The rhyme also says: If the eyes are bright, the spirit is full, and the black part of the eye is prominent, then one must have high shoulders to achieve success, and there will be many obstacles in the official career. Gongdu's commentary: Bright eyes and a full spirit indeed indicate wealth and status; but if the black part of the eye is prominent, there will be danger and injury. Since prominent eyes belong to the fire element, it is said that high shoulders are needed to achieve success—high shoulders also belong to the fire element. Ma Zhou had the shape of a hawk's shoulder and became a famous minister of the Tang Dynasty, but he had to work hard and face many dangers to achieve his success.

淚堂平滿要潤安，急枯子相殘。淚堂為子女之專部，故以平滿潤澤安和為合格，主子女多而貴賢。如急則主子不肖而愚，枯則主子刑剋而少，故定以殘字：一為殘害內患，一為殘傷缺點。子宮皮皺紋朝上，恃逆終須見。子宮在眼下臥蠶部，其部多紋，交爻為陰騭紋。順生近顴，主一枚一子；反生近年壽，主一紋一女。此言朝上，為近目之謂，此為反逆臥蠶紋，主子女忤逆而不肖也。

The rhyme says: The tear hall should be level, full, moist, and harmonious. If the color is restless or dry, there will be strife among the sons. Gongdu's commentary: The tear hall is the specific area that governs children, so being level, full, moist, and harmonious is considered good, indicating many children who are both noble and virtuous. If the color is restless, it indicates the sons are unrighteous and dull; if dry, it indicates the sons will suffer from punishment and there will be few of them. Therefore, the term 'residual' is used: one refers to harm causing internal strife, the other refers to injury causing defects. The rhyme also says: If the skin of the uterus area has upward wrinkles, there will eventually be rebellious matters. Gongdu's commentary: The uterus is located in the area below the eyes, near the tear hall. Here, there are many lines, crossing like the lines in a hexagram, which are called 'hidden virtue lines'. If the lines grow towards the eyes and are close to the cheekbones, each line indicates one son; if they grow away from the eyes and are close to the bridge of the nose and the year of life area, each line indicates one daughter. Here, 'upward' refers to lines close to the eyes, which are reverse lines of the tear hall, indicating children who are rebellious and unaccomplished.

山根斷陷百無成，當限死分明。山根直紋主凶危，橫紋主挫折，此言斷陷，非紋沖也。余考山根之名為根基，斷陷者，不受祖業也；為壽根，斷陷者，不享大壽也。神充足者可過四十一，神不充足者難過四十一。年壽準頭俱要起，過聳傷子女。年壽為鼻樑，號疾厄宮，故管輅雲鼻無梁柱主不壽；準頭為土星，號財帛宮，故土星不起主財弱。二者以高起為合格。此言過聳有刑子女：一為斷節，一為孤峰而無輔佐之兩顴，則少子女矣。

The rhyme says: If the mountain root is broken and sunken, nothing will be accomplished in life, and death will be certain in the year of one's destiny. Guan Du comments: A straight line on the mountain root indicates danger, while a horizontal line indicates obstacles; here it refers to 'broken and sunken', not being broken by lines. I examine the term 'mountain root', one meaning is 'foundation', and being broken and sunken means unable to sustain ancestral fortune; another meaning is 'life root', and being broken and sunken means not able to live long. Those with sufficient spirit can live past forty-one, while those with insufficient spirit will not reach forty-one. The rhyme also says: The year longevity and the nose tip should both be upright; if they are too high, it will harm children. Guan Du comments: The year longevity refers to the nose bridge, called 'disease and misfortune palace', so Guan Lu said that a nose without a ridge indicates short life; the nose tip is called 'earth star', which is the 'wealth palace', so an earth star that is not prominent indicates weak wealth. Both these areas are considered good when they are high. Here, being too high harms children, referring to two situations: one is a break in the middle of the nose bridge, and the other is a single peak on the nose that is isolated and not supported by the cheeks, leading to few children.

井灶單薄又仰露，到老家難立。井灶即蘭臺廷尉，以厚勻而收為合格，忌單薄財少而弱，忌仰露財不入庫，故有到老難立而勞苦如常，此言平生無積蓄也。兩觀高超不露骨，發在四十六。顴骨為權之別名，以高起上插為觀相之合格，應貴而權重，為國家之屏藩，其部位應四十六七。以今世考之，則二十九為發達之期，當提前十七年，及提前十四年與八年，衰世提前較多，盛世提前較少也。

The rhyme says: If the nose is thin and turned up, one will not be able to establish a family even in old age. Gongdu notes: "Well and stove" refer to the two wings of the nose, called Lan Tai and Ting Wei. Thick, even, and inwardly converging are considered good; thinness is disliked as it indicates poverty and weakness in wealth; if the nose is turned up and exposed, it indicates that wealth does not enter the household. Therefore, one will find it difficult to establish a career and will remain in hardship all his life, unable to save anything. The rhyme also says: If the cheeks are high and prominent but not exposed, one will become successful at forty-six. Gongdu notes: The cheeks are called "Quan," and being high and sloping upward is considered good in face reading, indicating nobility and power, capable of serving as a shield for the country. This corresponds to the age of forty-six or forty-seven. Considering today's times, one should become successful at twenty-nine, which is seventeen years earlier; some may be fourteen or eight years earlier. In times of decline and chaos, the age of success comes earlier, while in peaceful times, it comes later.

鬍鬚清疏要有力，五十名利益。盛世髭鬚為華表，慎重起見，以清疏為合格。亂世髭鬚敗多益少，不可勉強蓄留，每多刑妻魁子，危險招嫉，輕亦主破財疾厄各項。正堂孩不足憑，老幼在精神。精神為相法之第一重要，老者有精神，而福壽日增；幼者有精神，面廣健日強。故古人為有一分精神，有一分福氣；有一日氣色，有一日吉凶。

The rhyme says: The beard should be clear, sparse, and strong; by the age of fifty, fame and fortune will increase. Gongdu's commentary: In times of peace, keeping a beard is a sign of dignity and respect, and being clear and sparse is considered acceptable. In times of chaos, keeping a beard brings more harm than good; one should not force oneself to keep a beard, as it often leads to problems such as harming one's wife and children, inviting danger and resentment. Even minor issues may result in financial loss, illness, and misfortune. The rhyme also says: The condition of the face is not reliable; both the elderly and children should be judged by their spirit. Gongdu's commentary: Spirit is the most important aspect in face reading. Elderly people with spirit gain more blessings and longevity day by day; children with spirit become stronger and healthier day by day. Therefore, ancients said, one part of spirit brings one part of fortune; one day's appearance brings one day's fortune or misfortune.

五官正大百事成，五露亦超摹。五官正大，言局勢開展、氣魄宏大，故有百事成之說。至於五露則有疑點：柳莊、衡真均指五露為耳露廓輪、眉露稜毫、目露神光、鼻露兩孔、口露牙齒，是為五官之露。按耳露廓輪，幼年孤苦，何有教育栽培？眉露陵毫，憂愁度日，何有進捷遇合？目露神光，驚險破敗，何能立功立業？鼻露兩孔，財不入庫，何能立身立足？口露牙齒，惹是招非，何能服眾居功？余謂三官露已是下賤之相，何況五官皆露，是為賤苦不堪之相，那有超群之說。雖麻衣亦言五露最貴，余考五露係指五嶽之露，露者，大而高起之謂也。故孔子有五嶽朝天之露格，而為萬世師表之聖人，當然為非常之貴也。故上一句論五官，下一句論五嶽，勿為柳莊、衡真誤解而誤也。

The song verse says: If the five organs are well-proportioned and grand, then one can achieve great success in all endeavors, and those with the "five exposures" can also stand out. Gong Du's commentary says: When the five organs are grand and open, it indicates a broad pattern and a great spirit, hence one can achieve success in all things. As for the "five exposures," there is some doubt. Liu Zhuang and the book "Hengzhen" interpret the five exposures as the ears being exposed with the earlobe and the ridge, the eyebrows being exposed with sharp hairs, the eyes being exposed with divine light, the nose being exposed with two openings, and the mouth being exposed with teeth, which refers to the exposure of the five organs. However, those with exposed ears and ridges often suffer loneliness in childhood, how can they be educated and nurtured? Those with sharp eyebrows are often full of worries, how can they have smooth progress and encounter opportunities? Those with divine eye light often face dangers and failures, how can they establish achievements? Those with two openings in the nose cannot accumulate wealth, how can they establish themselves? Those with exposed teeth often cause trouble, how can they gain the trust of others and take credit? I think that even the exposure of the three organs is already a sign of low status, and if all five organs are exposed, it is a sign of extreme poverty and hardship, how can there be any talk of standing out? Although Ma Yi also said that the five exposures are the most valuable, after my research, the five exposures refer to the dew of the five mountains; here, the term "exposure" means large and high. Therefore, Confucius had the "five mountains facing heaven" with a grand and lofty appearance, becoming the sage who set the example for all generations, which is indeed very precious. This clearly shows that the previous sentence refers to the five organs, while the next refers to the five mountains, so we should not be misled by the misunderstandings of Liu Zhuang and the book "Hengzhen."

骨少肉多皮又緊，急死壽夭準。骨為君，肉為臣，骨少肉多是客反主之格，本主虛花無壽，加以皮繃緊，當然夭亡，多則四十為止，如二十與二十九及三十八均為死厄之年，又參看他部如何也。骨粗肉重行坐偏，勞苦受熬煎。骨粗之人多勞而創業，此為亂世之格局也；肉重多離奇而致富，亦驗亂世之格也；行坐偏邪，其人天姿聰敏，主淫而多成多敗。此類格局發達有之，不過品行不足耳，亦主優伶，勞而不苦，其熬煎不驗也。

The rhyme says: If the bones are few, the flesh is abundant, and the skin is tight, then the person will die young and have a short life, and the prediction is very accurate. Gongdu's commentary says: Bones are like the ruler, and flesh is like the minister. When there are few bones and much flesh, it is a pattern where the guest reverses the host, which inherently indicates a weak and short-lived person. Adding the tight skin, it is certain that the person will die young, at most living to forty. The ages twenty, twenty-nine, and thirty-eight are all years of death, and one should also check other parts. The rhyme also says: If the bones are thick and the flesh is heavy, and the person walks or sits crookedly, then they will suffer much hardship and be tormented. Gongdu's commentary says: Thick bones indicate a person who is hardworking and can start a business, which is a pattern of a chaotic era. Heavy flesh suggests that such people often become rich through unusual opportunities, which also fits the pattern of a chaotic era. Those who walk or sit crookedly are intelligent by nature, and they tend to be lustful and experience frequent success and failure. There are also some who achieve success in such patterns, but their morals are lacking. They are destined to be in the entertainment industry, working hard without suffering much, so saying they are tormented is not accurate.

氣宇軒昂眉一字，文人兼武職。亂世文武兩途，在眉目上分：凡眉平橫一字，或上監如劍，均主武貴；如前平尾曲，或環曲新月，皆為文貴。此言眉橫一字，雖是文人亦領武職。莫於清處斷人貴，孤夭多因是；莫於濁處笑人愚，富貴每出此。清濁之間尚有內外之別，必查真偽之點，又詢其生養之地形宜否。故清中急薄，一為刑剋，一為夭亡，務要內清之神清聲清，凡要查其似清而非清。又以南北之地形決之：加在北方而出清格，當然貴而無疑；加在南方，真清亦有限，故每多清格而反孤夭，混亂眼目也。凡濁者厚重，形濁而神清音清，此為大富貴之格也；如神音並濁，當然無用而為痴愚下賤之格。假定濁格出於北方，當然平常居多；如濁格出於南方，亦為大富貴之格。此四句含有真偽、內外、地形、反正四項，亦達摩之精萃處。

The rhyme says: Those with a noble bearing and eyebrows shaped like the character 「一」 (one) will be scholars who also hold military positions. Gong Du's commentary: In times of chaos, the path of scholar and soldier are divided by the eyebrows and eyes: those with flat, straight eyebrows like the character 「一」, or eyebrows rising up like a sword, indicate a military career; those with flat eyebrows at the front and curved at the end, or eyebrows curved like a new moon, indicate a scholarly career. Here it refers to eyebrows shaped like the character 「一」, so even if one is a scholar, he must also hold a military position. The rhyme also says: Do not judge someone as noble just because he is clear; those who are isolated and die young often come from this; do not laugh at someone as dull just because he is turbid; wealth and honor often come from this. Gong Du's commentary: Between clear and turbid there is also a distinction of internal and external; one must check its authenticity and also consider the terrain where it was born. Therefore, if clear is accompanied by urgency and thinness, it will result in punishment or early death; one must have internal clarity, meaning clear spirit and clear voice; everything must be checked to see if it is 「seemingly clear but not truly clear」. Also, one must decide based on the north and south terrain: if born in the north and clear, it is certainly noble; if born in the south, even true clarity is limited, so often those with clear patterns end up isolated and die young, which is the eye of the flower observer. As for turbid, those with turbid patterns have a heavy body shape; if the form is turbid but the spirit and voice are clear, this is a pattern of great wealth and honor; if both spirit and voice are also turbid, it is useless, indicating foolishness and low status. If turbid patterns are born in the north, they are mostly ordinary; if turbid patterns are born in the south, they are patterns of great wealth and honor. These four lines contain four aspects: authenticity and falsehood, internal and external, terrain, and positive and negative. These are the essence of Damo's physiognomy.

公篤日：余考達摩之法，當時為六朝文字，極簡直而意深，其驗者頗多而不驗者亦不少。一為時代之變遷，法律之專制與共和不同；一為社會之影響，人情之交通與閉塞各異。據其最驗而千古不移之法，尚有年限不合，如印堂光明而三十功名可取，今則應前十一年者，又有應前八年者，又有應前五年者，此天道薄而提前耶？或潮流趨而提前耶？

Gong Du said: I have examined the teachings of Bodhidharma. At that time, the writings were in the style of the Six Dynasties period, extremely concise and straightforward yet profound in meaning, with many instances that proved true and some that did not. One reason is the change of times, as the legal system of autocracy differs from that of republicanism. Another is social influence, as human emotions and interactions vary between open and closed societies. Even the most verified and unchanging principles from ancient times may not align perfectly with current years. For example, the saying "the light in the forehead indicates thirty years of fame and success" has been fulfilled as early as ten, eight, or five years ahead of schedule. Is this because the heavenly way has become thinner and thus accelerated, or because the trend of the times has pushed it forward?

又兩顴高超發四十六之說，亦有提前十七年者，又有提前十四年者，又有提前八年者。諸如此類，推想而執中可也。至於不驗處，餘尚註明而保留其原文者，恐天道轉移、時事變遷，有時亦合其法也。茲特分別詳註，以備研究相學者作一先聲之嚮導耳。

For example, the statement "the two cheekbones are high and prominent, leading to success at the age of forty-six" is sometimes said to occur seventeen years earlier, fourteen years earlier, or even eight years earlier. Such cases are numerous, and readers are expected to infer the meaning themselves by taking the middle ground between extremes. As for those statements that do not come true, I still note them down and retain the original text, fearing that the heavenly way may change and circumstances may shift, so that at some future time they might again be accurate. Now I specially list them with detailed annotations, to serve as a guide for those who study physiognomy.

兩睛常鬬，富而招災；驛馬黃絲，勞而馳利。烏珠常鬬，皆可致富而豐足衣祿，然多為官非牽連、盜垂涎，蓋其人多財而驕，又悋小而貪，此招災之事實也。驛馬為行動而得外財，故以奔馳而利也。睛突神惡，妻擎亦殃；漆面銀牙，技藝廣譽。睛突神惡，本主奇禍而凶，不但刑妻克子，凡屬愈富貴者而危險愈大，皆破家亡身之格也。鐵面言外黑也，銀牙言內白也，其人則有專長之巧藝而得名譽也。

Chapter three begins by saying: Those whose eyes constantly look as if they are fighting will become rich but invite misfortune; if there is a yellow silk-like pattern appearing at the Post Horse position, one will gain profit through hard work and constant movement. Gongdu's commentary: Those whose black eyes often look as if they are fighting will become wealthy and have enough food and clothing; however, they are mostly involved in lawsuits and are targeted by thieves, because these people are rich and arrogant, and they are stingy about small things but greedy, which is the real reason for inviting misfortune. The驿马 indicates that one gains external wealth through movement, so it is said that one gains profit through constant running. It also says: Those whose eyes protrude and whose expression is fierce will even bring misfortune to their wives; those whose faces are as black as ink and whose teeth are as white as silver will gain widespread reputation through their skills. Gongdu's commentary: Those whose eyes protrude and whose expression is fierce are inherently prone to strange calamities and misfortune, not only causing harm to their spouses and children; and the more affluent a person is, the greater the danger, all leading to the ruin of their family and their own death. "Iron face" refers to a dark exterior, and "silver teeth" refers to a white interior; such people have a particular skill or craft, hence their reputation.

禍生不測，必先青黑於印堂；位忽升遷，定見黃紫於年壽。印堂為全部之元首，凡屬紅赤色主破家亡身，次則牢獄驚損；此言青黑，或指天災瘟疫之死而言。按年壽為疾厄宮，似不主官祿，余考正式升遷在奏書，兼代升遷在法令，年壽黃紫主健康而無疾苦也。

The rhyme says: When an unforeseen calamity is about to occur, the area around the forehead will first show a dark black color; if there is a sudden promotion in official position, the area above the nose called 'year and longevity' will definitely show a yellow or purple color. Gong Du's commentary says: The area around the forehead is the head of the whole face; if it shows red or reddish colors, it indicates the loss of family and personal ruin, which is a lesser degree of disaster, or imprisonment or fright and injury; here the mention of dark black color may refer to death caused by natural disasters or epidemics. The 'year and longevity' area is associated with the 'health and illness palace,' so it does not primarily indicate official promotion. From my examination, official promotion is seen through the 'zoushu' area, while temporary or concurrent promotions are seen through the 'fa ling' area; the appearance of yellow or purple in the 'year and longevity' area indicates good health without illness.

小順大逆，只因瑣瑣形神；先敗後發，必是悠悠堅忍。瑣瑣二字為形容愁容寒苦之貌，與麻衣之縮縮二字相等，其人量窄器小，所受有限，故有瑣瑣形密以喻之。悠悠二字形容安閒瀟灑之貌，其人量寬器大，終為發達而有遇合也。

The song verse says: Those who have small matters go smoothly but big matters go against them, only because their form and spirit are fragmented and petty; those who first fail but later succeed, certainly have a calm and enduring nature. Master Gong Du notes: The term "suo suo" describes a state of worry, poverty, and meanness, similar to the "suo suo" used by Master Ma Yi, indicating a narrow-minded person who can only bear limited things, hence using "suo suo" to describe their restricted appearance. The term "you you" describes a state of ease and elegance, indicating a person with a broad mind who will eventually succeed and encounter favorable opportunities.

痣出衣領前，以言招禍；蔗生陽物上，因貧得財。痣即黑於，高皮肉一線，其關係頗輕，如生於結喉亦主凶死，故項上之痣均不吉而招是非也。凡痣以藏為吉，故足心之痣主貴；而陽物有痣，主白手興家而進田宅也。

The rhyme says: moles on the part above the collar indicate misfortune; moles on the outer kidney indicate a change from poverty to wealth. Gong Du's commentary says: "Mole" refers to a black spot, slightly raised above the skin, and its relationship is originally light; but if it is on the Adam's apple, it indicates a violent death. Therefore, moles on the neck are not auspicious and may bring trouble. Generally, moles hidden in secret places are considered auspicious, so a mole on the soles of the feet indicates nobility; while a mole on the outer kidney indicates starting from nothing and eventually acquiring land and property.

印堂青白交加，作事成而忽敗；天倉糠粃堆積，家業散而又空。印堂有青白雜花之氣色，故成中忽敗，皆為反面之引誘而入危地，青主憂愁、白刑人丁故也。按天倉為前澤，糠粃為白枯之色，主族戚之內顧憂而自相殘害之敗也。

The rhyme says: If the color at the印堂 is a mixture of green and white, the matter seems about to succeed but suddenly fails; if the Heavenly Granary appears as if piled with chaff, the family's fortune will be exhausted and then come to nothing. Gongdu notes: When the印堂 shows a mixed color of green and white like flowers, the matter fails suddenly in the middle, which is due to being lured into danger by negative influences. Green indicates sorrow, and white indicates harm to family members. As for the天仓, it represents the blessings from ancestors; "chaff" is a white and dry color, indicating worries among relatives due to mutual harm leading to downfall.

眉清目秀者貴，有似清薄秀之嫌；鵝背豐頤者富，有死肉尸行之異。清秀須要貫澈內外。凡清秀而薄，反主夭亡；凡清秀而流，反主下賤。故有似清非清，及清中流薄，以偽亂真。按豐隆有死肉，即氣血不流通；尸行即挺直不活曲，皆貧賤之例，晚年蕭條而孤苦也。

"The appearance of 'clear eyebrows and bright eyes' is a genuine auspicious feature, but there is another type that seems clear but is actually thin and delicate, a false appearance that is easily confused with the genuine one. 'Broad shoulders and full cheeks' is a genuine prosperous feature, but there is another type where the flesh is like dead matter and the movement is stiff, a bad appearance that is often mistaken. To judge 'clear and delicate', one must have consistency between inner and outer qualities. If the outer appearance is clear and delicate but the body is thin and weak, it often indicates an early death. If the outer appearance is clear and delicate but the spirit is floating and not contained, it often indicates a low social status. Therefore, face readers mention 'seeming clear but not truly clear' and 'clearness mixed with flow and thinness', which are all cases of fake appearances mistaken for real ones. As for 'plump and full', if the plumpness is made up of 'dead flesh', it indicates a sign of poor blood and qi circulation; 'stiff gait' refers to a straight back and inability to move freely. These two types belong to the poor and lowly status, and in old age, their situations will certainly be bleak and they will be lonely and helpless."

司空黃中隱黑，有財有訟；虎耳白又閃紅，有益有驚。二十項頂肉壅，定同顏子；五十蠶囊肉起，難學商瞿。司空為官祿宮，黃為利益，黑為官訟牢獄。虎耳白紅，均主疾厄，有主狎妓之淫禍梅毒，何益之有。二十發肥，難過三十二歲。五十臥蠶起，子星遲少之謂也。如高露成蠶肉，則主孤刑，或有女而無子也。如有水溼上泛之疾，則有子女成立二三也。

The "Sikong" mark on the forehead indicates the official fortune area; within the yellow aura there is a hidden black aura, indicating gaining wealth on one side and involving legal disputes on the other. Yellow represents benefits, while black signifies legal troubles and imprisonment. The "Hu'er" area turning white and red indicates illness and misfortune, and is mostly caused by indulgence in prostitution leading to venereal diseases such as syphilis, so it cannot be considered beneficial. Those who develop fleshly swellings on their heads by the age of twenty are unlikely to live past thirty-two, which is the same age at which Yan Hui, a disciple of Confucius, died early, hence it is said "they are destined to be like Yanzi." At fifty, if there is a raised flesh on the "Wocan" area, it signifies a late and scarce birth of children; the disciple Shang Ju of Confucius, who had five sons later in life, could not achieve such a pattern. If the "Wocan" area is high and prominent like a hard piece of flesh, it indicates loneliness and conflicts, or the possibility of only having daughters and no sons; if it is merely a swollen condition due to dampness, then there may still be two or three children.

行來幾度開懷，剛燥難與同樂；別去三番回首，多疑莫與同憂。開懷有矜驕氣，持長仗勢以欺人。故老子云：過莫大於言人之短，持己之長。故不能同富貴也。回首多猶豫狐疑也，志妄不堅，心亂不定，故不能同憂患，但知利而不知義故也。

Those who often burst into loud laughter in their interactions are impetuous and hot-tempered, and should not be shared the same peaceful pleasures with them. Those who keep looking back repeatedly after parting ways are suspicious-minded, and should not be entrusted with facing difficulties together.the so-called「开怀」, refers to laughter that carries an air of self-importance and arrogance, using one's strengths and power to dominate others. Laozi said that no greater mistake exists than exposing others' weaknesses and relying on one's own strengths, and such people therefore cannot share in prosperity with others.the so-called「回首」, refers to hesitation and indecision in action, looking back with suspicion, having wavering intentions and a restless mind, lacking firmness and a clear focus. Therefore, they cannot share in hardship— they only see profit and do not understand righteousness.

奸門陷而紋沖，克妻必主二三；臥蠶厚而明潤，生子定有五六。奸門魚尾，為妻妾專部。古法有謂一紋一妻之說。余考奸門上仰者，主妻強淑不刑，雖紋亦佳；奸門平沖者，刑命妻而兩配；奸門下反者，重刑而三配。臥蠶平潤，主子旺，順紋一紋一子也。

"The 'Jianmen' area is low and has straight lines running towards the center, indicating that a person may have at least two or three marriages; the 'Wocan' area is thick and bright, indicating that they may have five or six children. The 'Jianmen' refers to the area around the outer corner of the eye, known as the 'fish tail' region, which is specifically associated with the spouse. Old face reading books mention the idea that 'one line corresponds to one wife.' The author shares personal observations: if the lines on the 'Jianmen' go upward, the wife is strong-willed yet virtuous and does not cause harm, even if there are lines, it is a good pattern; if the lines on the 'Jianmen' are straight and extend outward, it indicates the need to remarry after the first marriage; if the lines on the 'Jianmen' go downward, the harm is greater, requiring a third marriage. The 'Wocan' area that is flat, full, and moist indicates many children. Smooth lines on the 'Wocan' correspond to the number of sons, with one line indicating one son."

見人神色數變，主詭譎，非多疑，又非膽怯；聽言已盡未知，主病馳，必愚滷，又必奸貪。神色多變之人，志不堅而心不定，主奸險心多，力輕任重，志小大，故云非疑非怯，不過刻薄陰毒耳。聽言已盡未知，其人患腦力之神經病，亦主貪而非愚，另有注意於情慾名利之場也。

When a person's expression keeps changing, it indicates that he is deceitful. This is not simply suspicion or timidity. If someone hasn't understood what another has said after the words are finished, it shows his mind is weak and his spirit is declining. It seems dull, but in fact he is greedy and dishonest. Those whose expressions change often lack firm will and are uncertain in mind, so they are cunning and full of schemes. Their ability is weak, yet they bear heavy responsibilities. Their ambition does not match their talent, so it is said that they are neither suspicious nor timid, but rather mean and malicious. As for those who do not understand what has been said after the words are finished, it is a kind of mental illness related to the nerves. It belongs to greed rather than stupidity—his mind is occupied with other things, specifically with desires for affection, fame, and wealth.

準頭一點赤侵壽，須防回祿；唇上數痕青入口，猶忌河伯。準頭黃亮透天，必捷功名；印堂紅潤映眉，定超祿位。準頭赤點，而防火災；唇有青痕，而防水厄，二者均驗。準頭黃光入天庭，先進財利，而後進功名。印堂紅潤為破敗，想是紫字之誤。印堂紫潤，力進名祿及喜因之人丁子女也。

A red spot appearing on the tip of the nose, known as the 'zhun tou,' entering the area of the 'nian shou,' indicates a warning to be cautious of fire disasters. Several blue marks on the lips extending into the mouth suggest a need to avoid water-related misfortunes. 'Hui lu' refers to the god of fire, and 'he bo' refers to the god of water; these are names of deities used to symbolize calamities. If the tip of the nose shows a bright yellow glow that shines upward to the 'tian ting,' one is certain to achieve success in official positions. If the 'yin tang' area is red and radiant, extending to the eyebrows, one's status and position will certainly rise. The author's comment: the red spot on the nose indicating a warning against fire and the blue marks on the lips indicating a warning against water are both very effective. The bright yellow glow on the nose rising to the 'tian ting' signifies first gaining wealth and then achieving official success. As for the original text linking 'yin tang redness' with a ruined condition, it is likely that the character 'zi' (purple) was mistakenly written as 'hong' (red). It should be 'yin tang purple radiance,' indicating a great advancement in fame and official position, and also bringing joy due to family members and children.

神清氣爽而色潤，逢險地而愈升；神奪氣暗而色昏，雖好方而益險。此皆正面反面而言。神清氣爽，雖臨險地而無礙，此其進益之機會也，總以潤澤為吉。神奪者衰而不常也，氣暗者晦而不明也，處於艱難尚無礙，如反亨吉，當有奇禍發生也。

A person whose spirit is clear, breath is bright and complexion is moist will, even when in a dangerous situation, steadily rise upward. A person whose spirit is taken away, breath is dark and complexion is dull will, even when in a favorable situation, become more dangerous. These two sentences are a pair of opposite statements. A person with a clear spirit and bright breath, although facing danger, will not be hindered, which is actually an opportunity for advancement. In summary, a moist complexion is considered auspicious.the so-called 'spirit taken away' refers to a weakened spirit that has lost its normal state;the so-called 'dark breath' refers to a blocked and unclear vital energy. Such a person, even in hardship, may not be affected, but once encountering favorable circumstances, there will be unexpected great calamity.

破船遇順風，亦可航海；真玉不出石，空自埋出。形如僧道者無子，貌似神像者有女。面似桃花，主淫而夭；臉似橘皮，主刑少子。按形質好而氣色滯，如玉末出石，尚有待也；形質弱而氣色好，亦可暫發，故云破船遇順風，亦可航海，而無害也。僧道之形，眉目下墜而肥嫩；神像者，威嚴之謂。桃花橘皮，均詳前《麻衣》章內。

An old boat can still sail when it meets a favorable wind; true jade buried in stone remains hidden and is wasted away. Those who look like monks or Taoist priests may have no children, while those who look like deities may only have daughters. A face as red as peach blossoms indicates a tendency towards licentiousness and early death, while a face like an orange peel suggests suffering from punishments and having few children. The author's comment: if one has a good bone structure but stagnant complexion, it is like a fine jade still inside the stone, merely waiting for the right time; if one has a weak bone structure but improving complexion, they may temporarily prosper. Thus, an old boat can still sail with a favorable wind, and there is no immediate problem. The terms "monk or Taoist appearance" refer to eyebrows and eyes hanging downward and soft flesh, while "deity-like appearance" refers to an imposing and solemn look. The descriptions of peach blossom-like faces and orange peel-like faces have already been thoroughly explained in previous chapters of the "Ma Yi" text.

語對人眼不對人，心疑志專，終非好相識；口就食食不就口，性貪家破，必是無用輩。語對人眼不對人，主疑此猜彼，又主身在此而心在彼，故所說之話，毫無意，而不顧信義，總以私慾為目的。食不就口，為下愚之流，亦主私心自用，而怠情也。

When speaking, if one's mouth is directed towards another person but the eyes are not looking at them, it indicates inner doubt and divided attention, and such a person is not trustworthy for deep relationships. When eating, if one brings the mouth close to the food but does not bring the food to the mouth, it shows greed and eventual decline of fortune, indicating a person who will not achieve success. When one's mouth is directed towards another but the eyes are not, it suggests suspicion of many things, and the person is present here but thinking elsewhere, so his words lack sincerity and disregard trust and righteousness, all for personal gain. As for not bringing food to the mouth when eating, it indicates a person of great ignorance, who is self-willed and lazy, lacking motivation.

眼慧者經財，財不聚而不缺；睛凸者悋財，財雖多而禍侵。眼慧之人，聰明超逸，清高自愛而好名，故不積聚財，志向不在此也。然亦不缺乏，凡事有先見之明，志大而遠，此名士之流。睛凸之人，刻薄成家，處處愛財如命，故有牽動而結怨交惡，亦有覬覦而生暗害，此象以齒而焚身也。

A person with bright eyes handles money, though the wealth does not accumulate, it does not run short; a person with protruding eyes is stingy with money, though rich, it brings misfortune. The wise person with bright eyes is intelligent and detached, lofty in character and values reputation, thus unwilling to accumulate wealth, for his aspirations lie elsewhere. Yet he does not lack, because he has foresight and lofty ambitions, which is the way of a distinguished gentleman. The person with protruding eyes often starts with harshness, cherishing money above all, thus quarreling over gains and making enemies, often being coveted and suffering hidden harm—just as the elephant was burned to death because of its tusks, as mentioned in the Zuo Zhuan.

左奸門黃中隱黑，得妻財而歿命；右魚尾白中隱紅，喪妾婢而罷官。奸門魚尾，為妻妾之專部。黃氣可得妻財，黑氣呵損妻宮，白氣主妻族之哭泣，紅氣因妻妾而生是非禍患，或有狎妓嫖娼之招禍及惡病。此言歿命罷官，均不驗。

On the left, the奸门 shows yellow qi with hidden black qi, indicating gaining wealth from the wife's family but resulting in death; on the right, the鱼尾 shows white qi with hidden red qi, indicating losing servants and being dismissed from office. Both奸门 and鱼尾 are located at the eye tail, which is the specific area related to wife and concubine matters. Seeing yellow qi here signifies gaining wealth from the wife, seeing black qi indicates harm to the wife's family, seeing white qi suggests mourning and sorrow in the wife's family, and seeing red qi implies disputes and troubles caused by the wife or concubine, or misfortunes and diseases from indulging in prostitution and gambling. As for the original text's mention of 'death' and 'losing office,' the author tested these with actual cases, and neither came true.

大貴清奇，多孤鶴而無子；鉅富圓厚，似肥豬不善終。此言凡格局，均有弱點，猶天不滿西北，地不滿東南。大貴多妻妾，而反無子女，言其格清奇突兀，受天地之至清，為造化之所忌，故有缺陷於子女；亂世則縱慾自戕，為人事之錯誤，故有缺陷於子女。鉅富多田宅，而反不善終，言其三角眼，而有赤縷侵入烏珠，故有慳悋之貧暴，以凶亡也。

A person of great virtue has an unusual appearance, often resembling a solitary crane without offspring; a person of immense wealth has a plump and thick physique, but if he looks like a fat pig, he will not have a good end. This indicates that all patterns have weaknesses, just as heaven is incomplete in the northwest and earth is incomplete in the southeast. Originally, there is no perfection. A person of great virtue may have many wives and concubines yet have no children, because his pattern is unusually clear and abrupt, receiving the purest qi from heaven and earth, which is disliked by the forces of nature, thus leaving a defect in his children. If he indulges in lust during a chaotic era, that is a personal mistake, which also leaves a defect in his children. A person of great wealth may have many fields and houses yet does not have a good end, because he has a pair of triangular eyes and red blood vessels invading his black pupils, making him both stingy and cruel, ultimately meeting a violent end.

腳跟不履地，面皮青薄者，必見敗亡；說話必縮頭，視瞻不一者，終遭刑禍。鐵面金聲，名垂萬古；行雲流水，富亦阡陌。腳跟不優地，木形火形不忌，木質輕浮，火質上炎故也，其它金水土皆忌，如反發達，則死期至矣。說話縮頭，其人庸愚；視瞻不一，其人貧賤。鐵面金聲，皆政治大家而大貴；行雲流水，言其活潑瀟灑，主清名而當業也。

A person whose heels do not touch the ground while walking and whose face is dark and thin is destined for defeat. Someone who speaks with hunched shoulders and shifting eyes will eventually suffer punishment. A person with a black and bright face like iron and a clear, resonant voice like gold will be remembered for generations. One whose movements are as fluid as flowing clouds and water will become wealthy enough to own fields stretching across ridges and valleys. The author's comment: the trait of not touching the ground with the heels is not a bad sign for people of the wood or fire constitution, because wood is light and fire rises upward. However, people of the metal, water, and earth constitutions should avoid this trait, as those who possess it and still prosper will soon meet their end. Those who speak with hunched shoulders are mediocre and foolish, while those who look around nervously are poor and lowly. A face as iron and a voice as gold indicate great success in officialdom and great wealth. Flowing like clouds and water describes a person whose movements are graceful and free, indicating the ability to achieve a good reputation and take on great responsibilities.

婦人重德，不媚不淫，不雄不燥；小兒易養，足骨足肉，足聲足神。媚字為狐媚之態，淫字為治淫之蕩，雄字為格露聲雄，燥字為剛燥性急，皆女格之忌，故女子重德不重貌也。小兒以豐足氣厚為合格。

A woman should value virtue above all, avoiding flirtatiousness, licentiousness, boldness, and impatience. A child is easy to raise if it has sufficient bone, flesh, voice, and spirit. Here, "mèi" refers to flirtatious and artificial behavior, "yín" refers to unrestrained and unregulated conduct, "xióng" refers to overly prominent bones and a strong voice, and "zào" refers to a quick and impetuous temper. These four traits are considered undesirable in a woman's appearance, so when evaluating women, virtue is emphasized over physical beauty. For children, adequacy in bone, flesh, voice, and spirit indicates good health and ease in raising them.

眼圓顴聳，商鞅之相；鼻垂鬚軟，鄧通之格。心高語大山根陷，到底無成；心軟量寬準頭豐，終身財裕。眼圓主凶死，顴聳主重權，每見奇才大名，均多是局，龐靖侯亦同此。鼻垂言下墜克水也，鬚軟則無足輕重，土克水故不吉。山根陷者根氣薄弱，土星豐者財星大旺，此皆合法之論。

Eyes that are round and cheekbones that are prominent indicate the appearance of Shang Yang; a nose that droops downward and soft beard indicate the appearance of Deng Tong. Shang Yang was eventually torn apart by the state, and Deng Tong died of starvation. Those with high ambition, loud talk, and a collapsed mountain root will end up achieving nothing. Those with gentle hearts, broad minds, and full prominence of the bridge of the nose will have abundant wealth throughout their lives. The author says: round eyes indicate a violent death, prominent cheekbones indicate holding great power, and throughout history, many outstanding talents and famous people have had this appearance. Pang Tong of the Three Kingdoms, who was posthumously honored as the Marquess Jinghou, also had the same appearance. A drooping nose indicates that the nose head is downward and controls water, while a soft beard indicates being of low status and having little influence. The nose belongs to the earth element, and earth controls water, so it is not auspicious. A collapsed mountain root indicates weak foundational energy. The nose is the 'earth star,' and a prosperous earth star indicates a flourishing wealth star. All these are established conclusions in accordance with the rules.

眉壓眼，頤侵顴，妻奪失權；左奸黑，右眉高，妾攘妻位。眉壓眼主貴而有權，其妻亦強有權。頤侵顴，此言下反上之謂。按顴大之女格，多才智而代夫權，不待奪也。左奸門黑，命妻不旺；右眉高，一主刑母，故有兩眉不勻，有不同母之弟兄，眉字或為肩之誤也。

The eyebrows pressing over the eyes and the cheekbone invading the cheek area indicate that the wife will take control while the husband loses his position. A dark left奸门 and a high right eyebrow suggest that the concubine will take precedence over the wife. The author explains: originally, eyebrows pressing over the eyes indicate a person of high status and power, and such people often have strong and powerful wives. The term '颐侵颧' refers to the lower part overpowering the upper part. As for women with prominent cheekbones, they are naturally intelligent and may take over their husband's position, so it is not necessary to say they are taking it by force. A dark left奸门 indicates the original wife is not prosperous. A high right eyebrow suggests a conflict with the mother, so people with uneven eyebrows often have a stepbrother. The character '眉' in the original text might actually be a mistake for '肩'.

行坐低頭抖足，不奸則孤；說話開口不揚，非貧則夭。行坐低頭，其人夭亡，亦主窮苦；抖足主淫蕩，多成敗。如低頭抖足，可謂才偏性邪則合法，奸孤尚不合法。開口不揚，言其氣短，貧夭均合宜，蓋求全在聲之法也。

Those who walk or sit with their heads down and their legs constantly trembling are either wicked or lonely. Those who speak but cannot raise their voice are either poor or destined for a short life. The author explains: people who walk or sit with their heads down are indicative of early death or poverty; those who shake their legs are indicative of licentiousness and a life full of ups and downs. If both head-down and leg-trembling are present, it is appropriate to judge them as having an imbalanced mind and a perverse nature. Judging them as wicked or lonely would be inappropriate. Speaking with a weak voice indicates shortness of breath, which is suitable for judging poverty or early death, as this method of observation is based on the voice.

左額橫紋，一枚增一紀，二紋增二紀，三紋壽期頤；右額青氣，一月得一孫，二月得一甥，三月生耳順。左額有紋，主弟兄妻妾之內患，憂鬱至死；右額有紋，主子女不肖而憂死。此云增壽，頗不合法，或天道之變耶，或為法命之續紋耶。右顴青氣，主損叔伯及姑嫜姊妹之骨肉戚，此云得孫甥，亦不合法。

The original text says: A horizontal mark on the left forehead indicates an addition of twelve years of life for each mark, so three marks may lead to a lifespan of up to a hundred years 'qi yi'; a green aura on the right forehead suggests gaining one grandson each month, one nephew each two months, and a child who can live to sixty 'er shun' years old each three months. The author disagrees: a mark on the left forehead actually signifies internal strife among brothers and their wives and concubines, leading to sorrow and death; a mark on the right forehead indicates that children will not be capable, causing worry and death. The original text claims these marks can prolong life, which is against the principles. Perhaps the heavens have changed, or maybe it refers to so-called 'continuation marks' that prolong life. As for a green aura on the right cheek, it actually indicates harm to uncles, aunts, and other close relatives, while the original text mentions gaining grandchildren and nephews, which is also against the principles.

孝服以白色深為輕重，不知口角青浮立見；病厄以山根青黑為死生，不知眼神走脫必亡。余每見額角日月角青黑而應孝服，當於前九十日中見之；又每見兩顴赤紅而應孝服，當於前一百八十日中見之；又每見元武青氣塵點，而應孝服，當於前一年中見之，故不以白色為定論宜矣。按山根青黑，主疾厄之災，尚不至死；如眼神走脫，當然死厄。此二者均合法，為千古定論，盛衰皆然。

In determining the mourning attire, physiognomists only consider the depth of the white color, but they fail to recognize that when a blueish hue appears at the corners of the mouth, death is imminent. In assessing illness, they rely solely on the bluish-black coloration of the mountain root to determine life or death, but they overlook the fact that if the eyes lose their focus, death is certain. The author recounts his own observations: frequently, those who are destined to mourn show a bluish or blackish coloration on the temples or the sun and moon angles within ninety days before the event; also commonly, those who are destined to mourn exhibit a reddish hue on both cheekbones within one hundred and eighty days prior; and there are also cases where a bluish mist appears at the 'Yuan Wu' area, indicating mourning, which occurs within one year beforehand. Therefore, white coloration should not be regarded as the sole criterion. As for the bluish-black coloration of the mountain root, it merely indicates illness and does not necessarily mean death; only when the eyes lose their focus does true death occur. These two principles are established and unchanging throughout history, remaining valid regardless of the prosperity or decline of the world.

公篤曰：余考達摩之法，皆據重要之綱領，而立法也。天道氣候雖變，其應驗之處尚多。今觀其第三章之法，而《麻衣》之《石室賦》《金鎖銀匙》三章，均從此篇發揮，而補其當時之不足，以用變法之義也。例如桃花主淫亂，橘皮主刑傷，以及神氣性情、舉趾聲音，皆本乎此也。

Chen Gongdu said: I have studied the Dharma Master's physiognomy, and each section grasps the essential principles to establish its rules. Although the heavenly climate may change, the places where it is verified are still numerous. Today, looking at the third chapter's rules, one can clearly see that the "Stone Chamber Treatise" and "Golden Lock and Silver Key" in the "Ma Yi Physiognomy" are all derived from this chapter, and they also complete the parts that the Dharma Master did not mention. They use the principle of adapting to changing circumstances. For example, a face like peach blossom indicates licentiousness, a face like orange peel indicates punishment and injury, and so on, including spirit, temperament, manner, and voice. All their origins lie in this chapter.

本篇稍有錯字，餘已補註，如紫字誤為紅色、肩字誤為眉字之類是也。本篇梢有不驗，奸門歿命之說則過重，顴紋增壽之說則相反，顴氣喜慶之說則不合之類是也。本篇最驗可為定法者，如青浮之孝服、神脫之死亡、孤鳶之刑剋、神變之詭譎之類是也。其它精粹尚多，文簡意深，讀者不可不知也。

This passage has some errors, which I have corrected as I went along, for example, "purple" was mistakenly carved as "red," and "shoulder" was mistakenly carved as "brow." This passage also has some parts that do not hold true, such as the statement that if the奸门 shows a qi it indicates a certain death, which is too severe; the claim that forehead markings can add to longevity is contrary to actual experience; and the assertion that a green qi on the cheeks signifies the joy of having a grandson or nephew, which does not match actual cases. Among the most accurate and reliable statements in this passage are: the appearance of a greenish hue at the corners of the mouth indicates mourning attire, a wandering gaze indicates death, a shape resembling a solitary hawk indicates punishment or loss, and frequent changes in expression and color indicate deceit. There are many other important points, but the text is concise and the meaning is profound. Readers should not neglect to reflect carefully on these insights.

目光有三脫。無憂者以深分病死。有病者以動定別存亡。遇事者以左右分善惡。

There are three interpretations regarding the escape of the eyes. The first is when a person who has no worries suddenly experiences the eyes losing their focus; one then examines how deeply the eyes have lost focus, thereby distinguishing whether the person is ill or has died. The second is when a person who is already ill; one then looks at whether the light escaping from the eyes is active or still, thereby distinguishing whether the person will survive or perish. The third is when a person is suddenly involved in a major event and is in a dangerous situation; one then examines whether it is the left or right eye that has lost focus, thereby distinguishing fortune or misfortune, good or evil. These twenty-some characters are the outline of the Bodhidharma method of facial observation. The following text is elaborated upon by Chen Gongdu clause by clause.

公篤曰：達摩五來相法之用神，以目神目光為主體，形質次之。此條分目光之脫有三類。余考無憂慮無患難之眼神，有臨時變脫者，以脫神深者死厄，脫神者病災，故以深二字操之。有病者，或久病痼疾，或暫病瘟疫，其神變脫，不如常度也，故其脫之深，皆為應有之脫。又有似脫非脫，故深不能別其存亡，而用動定二字操之。

Chen Gongdu said: In this school of physiognomy based on Bodhidharma's teachings, the useful god is primarily the eyes and gaze, with the form and body coming second. This passage divides the "tuo" (looseness) of the gaze into three categories. From my experience, those who have no worries or troubles may also temporarily experience a loosening of their gaze. A deep loosening indicates a death omen, while a less deep one suggests illness. Therefore, the term "deep" is used to distinguish these. However, for those already sick, whether suffering from a chronic illness or a sudden epidemic, a loosening of the gaze is already abnormal. A deep loosening is expected, and there are cases where the gaze appears loose but is not truly so. In such cases, the term "deep" cannot determine their fate, so the terms "movement" and "stillness" are used instead.

蓋稱有病之人，固有愛於常度，而現脫光。以脫光動者，尚有活潑之生氣，故為疾厄而可存在；脫光定者，為模糊之死氣，故為疾厄而至死亡。又有人處凶危境中，環境惡劣，援助斷絕，自知已入危險現象，當時心亂身不寧，魄動思潮湧，其目光忽脫，又非深能區別、動定能限制，而以左右二字操之。

For any person who is ill, their eyes will naturally deviate from their usual appearance, showing a sign of disconnection. If the light that has departed is still active, it indicates that the life qi is still circulating, so it is merely an illness, and the person can still survive. However, if the light that has departed becomes stagnant and unmoving, it is a mass of unclear death qi, and the illness will turn into death. There is another situation where a person is trapped in a dangerous situation, with a poor environment and no external support. They are fully aware that they are in danger, and at that moment, their mind is chaotic, their body is uneasy, their soul is restless, and their thoughts are turbulent. Their eyes suddenly become disconnected in this way. This kind of disconnection cannot be clearly distinguished by the term 'deep,' nor can it be controlled by the terms 'movement' and 'stillness.' In such cases, we can only use the terms 'left' and 'right' to describe it.

按人在危險境中，心疑而不釋，神凝而不悅，意亂而不靜，多而不決，行坐不安，動臥不寧，其目之脫，當然深不一類，動定而常變，故分左右之法。如男子則左目光脫為凶，右目光脫可得生機而減免，按左目為男子本命故也。如左右皆脫，則宜易地千里而避之，可保無憂，當時不可以利益為念、俗累為懷、美色為累，毅然急去可也。

When a person is in danger, they are full of doubts and cannot let go, their spirit is blocked and not relaxed, their mind is confused and cannot be calm, their thoughts are many but they cannot make up their mind, they are restless when sitting or standing, and uneasy when sleeping or lying down. In their eyes, the 'tuo' (a term indicating the eyes' movement or focus) varies in depth, and the state of movement and stillness keeps changing. Therefore, a different method is needed to distinguish left and right. In physiognomy, men belong to yang, and the left side is the yang position, so the left eye is considered the 'benming' (life essence) of a man. Therefore, if the left eye shows 'tuo', it is ominous; however, if the right eye shows 'tuo', there is still a chance of survival and the calamity can be lessened. If both eyes show 'tuo', one should move to a place a thousand miles away to avoid danger, in order to be safe. At this time, one must not think about benefits, be attached to worldly affairs, or be obsessed with beauty; one must decisively and quickly leave.

如女子則左目光脫無大得，右目光脫為凶，按右目為女子本命故也。如左右皆脫，亦宜易地百里而避之，可保無虞，當時不可以兒女牽制、金珠遺累，以全身為大計可也。按此章僅二十七字，而立三大法，包括人事一切驚險災厄、疾病暗害，及個人之利害、連帶之安危，皆在其中矣。此達摩之精萃相法，亦他書所罕見也。

For women, it is exactly the opposite: a detached left eye is not a great harm, but a detached right eye is a凶兆. This is because women belong to the yin, and the right side is the yin position, making the right eye the "true destiny" of a woman. If both eyes are detached, one should move to a place over a hundred miles away to avoid danger; at this time, one must not be held back by children or by wealth and jewels, and should always prioritize preserving one's life above all else. The author also says: this chapter consists of only twenty-seven characters, yet it establishes three major principles. All dangerous situations, calamities, diseases, hidden harms, personal interests, and the safety of others are all included within it. This is the most refined part of the Dharma Physiognomy, and it is rarely found in other physiognomy books.

余考相學各書，為七十二家心法，流傳於市廛，不過十八種書籍而已，當推達摩為巨擘焉，即此二十七字，亦各家之精神所不能及也。餘見近世發現新相學各書，皆指定其人玉照而批評之曰：此某偉人之相也。又曰此某名伶之相也。又曰此某名妓之相也。既不能為法，又不通其理，名曰世界名人像形，或名人像譜，可矣；若謂為相法，或相理，均不可。既無綱領之法以為用，又無部位之分以區別，希圖眩眼惑目，而取漁利，此市檜也。茲特註明其法理，以待讀吾書者，評其然欺否欺。

I have studied the writings of various schools of physiognomy, and it is said that there are seventy-two schools of heart methods. However, only eighteen books are actually circulating in the market, among which Da Mo's is considered the best. Just the spirit of these twenty-seven characters is beyond the reach of other schools. Recently, I have seen several newly published physiognomy books that comment on photographs of certain people, saying this is the face of a great leader, that is the face of a famous actor, and another is the face of a famous courtesan. These books cannot establish a standard, nor do they make sense. Such books are called "World Famous People's Facial Features" or "Famous People's Facial Spectrum," which is somewhat acceptable. But if they claim to be physiognomy or the principles of physiognomy, they are not. They have no framework for application, and no specific parts to distinguish. They only aim to dazzle the eyes and make a profit, which is the method of common merchants. I specially note out the principles and methods here, leaving them for those who read this book to judge: whether their statements are deceptive or not.

疑於暫則小病立至。餘擬為疑於暫者病。疑於常則陰事不測。餘擬為疑於常者敗。疑於身則死亡災也。餘擬為疑於神者死。

The original text by Bodhidharma says: worries and doubts that are temporary will result in minor illness immediately; worries and doubts that become habitual are difficult to predict in secret matters; worries and doubts that penetrate into the body will bring about death. The author revised each of these three sentences by changing the concluding term: temporary doubt leads to illness, habitual doubt leads to failure, and doubt entering the spirit leads to death. "Temporary" and "habitual" distinguish the duration of doubt, while "body" and "spirit" distinguish the depth to which doubt penetrates. The author believes that the original text's "body" should be "spirit," and the intention behind the revision is explained in the following sections.

公篤曰：上二十四字，為達摩三疑之原文；下十五字，為餘之刪改。其大略之義相同，進一步之推想，則有稍異耳，茲特分注如下。按疑字為事實之現象，虛中有實也；又為氣色動靜所發表，而不關乎形質也。

Chen Gongdu said: The above twenty-four characters are the original text of Da Mo's Three Doubts, and the following fifteen characters are my revised version. The general meaning is the same, but when going deeper into interpretation, there are slight differences, so I have added notes here. To understand the character "yi" (doubt), it refers to phenomena that have already become evident, appearing seemingly empty but actually containing substance. It is expressed through the movement and stillness of qi and color, and has nothing to do with the bone structure and physical form. Therefore, when discussing "yi," one should not look for it in the bone structure, but rather observe it through the appearance of qi and color.

余考疑之貌，為兩眉焦亂而枯，即俗謂愁眉不展是也。余考《內經》云：眉為肺臟，肺主憂思，故有憂則傷肺之說；又有肺主皮毛，而眉出毛屬，其內應於肺宜矣。先有疑而後有憂。疑者，狐疑不決之態；憂者，慮有危害之客。故每有憂疑，面色灰溼而溼枯，眉頭皺急而焦亂，此憂疑之形質與氣色也。

I examined the appearance of the person with a doubtful expression, which is characterized by two eyebrows that are dry and disheveled, as commonly described as furrowed brows. The Yellow Emperor's Inner Canon states that eyebrows belong to the lungs, and the lungs are associated with worry and thought. Therefore, there is a saying that worry harms the lungs. It also states that the lungs govern the skin and hair, and eyebrows are a type of hair. Since the eyebrows correspond internally to the lungs, this is natural. People usually first have doubts, and then develop worry. Doubt refers to a state of uncertainty and indecision; worry refers to concern about impending misfortune. Therefore, when a person experiences doubt and worry, their complexion becomes dull, damp, and dry, and their eyebrows become tightly furrowed and disordered—this is the manifestation of a doubtful and worried person in terms of physical appearance and complexion.

凡事實大小久暫，則又根據其氣色濃淡輕重而定之。凡事實不出乎危害驚險之所遇，名譽財源之所敗，個人連代之所累，義務交情之所羈，嗜好偏性之所陷害，田宅銀錢之所糾纏，知交至戚鄰里鄉黨之外憂，弟兄叔侄妻妾子女之內患。綜上種種，皆包括一疑字。外人固不察其詳細，既沽名釣譽之相法大家，尚不知此疑字含蘊有許多事貫。如《麻衣》《水鏡》《柳莊》《衡真》《鐵關刀》等，皆不解此疑字。此達摩之最深精藝，亦餘之最佩服者也。

As for the magnitude and duration of matters, they are determined by the concentration, lightness or heaviness of the aura. Human affairs fall into several categories: encountering danger and peril, loss of reputation and wealth, personal and connected individuals suffering, obligations and social duties binding one down, harmful habits and fixed temperaments causing self-harm, disputes over property and money, and external troubles brought by friends, relatives, neighbors, and fellow townspeople. Brothers, uncles, wives, concubines, and children may also cause internal conflicts. All these matters are encompassed within the character 「疑」 (doubt). Outsiders cannot perceive the details, and even those so-called famous physiognomists who seek fame are unaware of the many layers of meaning contained within 「疑」. Works such as the 「Ma Yi Methods of Physiognomy」, 「Shui Jing Ji」, 「Liuzhuang Methods of Physiognomy」, 「Heng Zhen」, and 「Tie Guan Dao」 do not understand this 「疑」. This is the deepest level of the Damo physiognomy, and it is the aspect I most admire. Clearly, 「疑」 is not a vague term; it encompasses all the difficulties and pressures a person faces internally and externally. The concentration or faintness of the aura corresponds to the magnitude and duration of these matters.

按疑於暫者小病至，此言其事實之小者。陰陽失調，夜不安神而失眠，故謂小病立至之義。雖處環境惡劣，尚不致一敗不振，而無立身之地，故以暫字類別，尚有解除此疑字之處，僅以病災而止，可見其危害不大也。

First we say 「doubt that is temporary is a minor illness」. This refers to matters that are not serious; a temporary feeling of unease, yin and yang not in harmony, restlessness at night leading to insomnia. Therefore, it is said that a minor illness comes quickly. Although such people are in a difficult situation, they are not yet completely ruined and have not lost all their footing. Hence, the term 「temporary」 is used to categorize this type of doubt—this kind of doubt still has room for resolution, and the worst outcome is illness. Clearly, the harm is not great.

疑於常者，常度俱憂疑也，其安危之關係較大，而顧忌更深。或畏人乘其隙而傾覆之，或遇人為勁敵而鉗制之；或彼失信於我，爭奪名利而為之；或我失信於彼，親情牽制而擾之；或受屈於勢力之逼迫，或受陷於機阱之詐欺。喪我名譽，危我身體，阻我財利，辱我妻妾，欺我子女，此等危害不平之經過，印人腦筋，痛心疾首，動魄驚魂。欲進行而中止，欲借力而不能，反覆驚疑，徘徊不決，一日一時，在在注意，故云陰專不測。

Now discussing "doubt in the ordinary." By "ordinary," it refers to a state where one is constantly anxious and doubtful in daily life, which relates to matters of safety and danger, with deeper concerns. One may fear that others will take advantage and turn against them, or encounter a strong enemy who controls every move. Or the other party may break trust, attacking for fame and profit. Or one may have broken trust with others, causing disturbances due to family ties. Or one may be forced down by power and suffer injustice, or fall into a trap and be deceived. Reputation is ruined, the body is endangered, wealth is blocked, wives and concubines are disgraced, children are bullied—these kinds of unfair experiences are engraved in the mind, causing pain and shock, and disturbing the spirit. One wants to move forward but stops halfway, wants to seek help but cannot obtain it, repeatedly doubting and hesitating, unable to rest even for a moment. Therefore, the original text says "hidden affairs are unpredictable"—accidents in the dark may occur at any time, and one has no way to foresee them. This differs from "doubt in the temporary," which is merely an illness. This, however, shakes the very foundation of one's standing.

余曰失敗，不完全同意也。凡事有志之大小，力之輕重，合度則奏手收效，過量則轉瞬失敗，加以愈疑心愈亂，愈疑膽愈怯，若竟強勉而為之，此取敗之道也，故餘改用疑於常者敗，簡而明矣。按疑於身則死亡災也，餘恐身字為神字之誤，故下注疑於神者死。按身為外表，神為命根，故疑於身者，不過傷神損腦，以致飲食減少，神經錯亂，至此已為合度；如死亡之災，必至疑於神力應驗。

I changed it to "failure" because I do not fully agree with the original statement. When doing anything, one must consider the size of one's ambition and the strength of one's ability: if they match, one can start and achieve results; if they exceed one's capacity, failure comes quickly. Moreover, the more one doubts, the more confused one becomes, and the more timid one grows. If one still insists on proceeding, that is exactly the way to bring about failure. Therefore, I revised it to "failure comes from doubt," which is simple and clear. As for the original statement "doubt in oneself leads to death and disaster," I suspect that the character "self" (身) is a mistake for "spirit" (神). Therefore, I revised the note to "doubt in the spirit leads to death." The body is external, while the spirit is the root of life and vitality; doubt only reaching the body may cause damage to the spirit and mind, leading to reduced appetite and mental confusion, which is already appropriate. If it is to result in death, doubt must reach the spirit itself.

余考何謂疑於神者：凡人處極危險境遇，而又受極大打擊，其打擊之人，或出於最親最愛之人，或出於我有深思於彼之人，或出於互相利益而為至戚良友之輩；或因功名金錢、美色珠寶、玩物用品之類而生惡感，變出危險陷害。前日之極親極愛、深思深交、至戚良友，一變而為仇敵，加以手碗之暗害、勢力之詐欺，是非不得明，公理不得直，沉冤不得雪，大義不得伸。

What is meant by "doubt toward the divine" is when a person is in an extremely dangerous situation and suffers a great blow, and the one who strikes against him is either someone he loves most dearly, or someone who has deeply benefited him, or a close friend with whom he has shared mutual interests. It may also arise from disputes over things like fame, wealth, beauty, jewels, antiques, and other valuables, leading to sudden and dangerous plots. Formerly close and affectionate friends, deeply trusted companions, and good allies suddenly turn into enemies. They resort to secret means to harm him, use their power to deceive and oppress him, making it impossible to distinguish right from wrong, justice from injustice, and clearing up wrongful accusations. The more close the person who harms him, the deeper the doubt becomes, because the victim has no one to turn to for justice.

疑而鬱積於神，而不能出諸口，不能露於形，隱忍含垢，坐臥不忘，身疑心亂，心疑智昏，損其腦而傷其神，忘其形而厲其魄。至此為疑於神者，死亡無更改矣。且餘書尊重事實，不以文字而含本求末也，特注三疑原文，附帶修改，以嗣後之高明者鑑定耳。

When doubts reach this point, they become lodged in the spirit, unable to be expressed, unwilling to be shown on the face, and can only be endured in silence and shame, never leaving the mind whether sitting or lying down. When there is doubt in the body, the mind becomes restless; when there is doubt in the mind, wisdom becomes clouded. Mental energy is exhausted and the spirit is injured. The physical form is neglected and the soul is tormented. At this stage, it is called "doubt in the spirit," and death cannot be avoided. Moreover, this book emphasizes facts rather than embellishing words for the sake of appearance. Therefore, I have specially recorded the original text of the three doubts and added my own revisions, leaving them for future discerning scholars to evaluate.

形為心役者病。此為力有所不能，而又勉強從力輕任重上做去，故有事實牽制，患生肘腋，心理顧忌，化出鬱結，貪念不休，而又沽名，外傷其形，內損心血，此為病疾之例。專為心役者敗。此為因私慾而蒙蔽其聰明，持才而矜驕，仗勢而凌虐，貪多務得，以致事實顛倒，疑是疑非，以致親友怨望，而取失敗之道也。

The first sentence "Those whose form is enslaved by the mind fall ill": One's inherent ability is insufficient, yet they insist on taking on tasks beyond their capacity, thus being constantly constrained by affairs, and calamities arise nearby; the mind is burdened with many worries, leading to stagnation and resentment, while greed persists and they also care about reputation. External injuries to the body and internal exhaustion of the spirit are the ways to illness. The second sentence "Those whose mind is enslaved by selfish desires meet failure": Because private desires cloud one's wisdom, relying on a bit of talent leads to arrogance, and relying on some power leads to oppression. Pursuing excessive gains and striving for completeness leads to confusion, turning things upside down, and failing to distinguish right from wrong, resulting in complaints from friends and relatives. This is precisely the path to self-inflicted failure.

神為心役者亡。此為非法之動心，意外之舉動，全神注意，而事實反生障礙，偏重者而傾覆，溺愛者而惡感，是以含垢於心而如火焚，元神離舍而如觸電，以促其速亡之例。心為形役者貧。此為環境困乏，生活艱難，竭其心力，而其出路，牽制既多，遺累尤重，心血愈枯，而智計愈拙，生機日少，而漏巵日多，故為貧窮之例。

The third sentence, "When the spirit is enslaved by the mind, one perishes": one harbors thoughts that go against the principles and acts in ways that are unexpected. All one's energy is focused on these actions, yet obstacles arise everywhere. Fixation on one path ultimately leads to downfall. Those who are overly attached to what they love may eventually develop aversion. Thus, the mind harbors resentment and bitterness, like fire burning within. The origin god departs from the body, as if struck by an electric shock. This is a path that hastens death. The fourth sentence, "When the mind is enslaved by the form, one becomes poor": one is in a difficult situation, with a hard life. One exhausts one's mental strength in seeking solutions, but is burdened by many constraints and further weighed down. The heart's energy becomes increasingly dry, and plans become more clumsy. Vitality diminishes day by day, while weaknesses multiply day by day. This is the path of poverty.

心為事役者夭。此為心有所欲，而出於邪行，或為美色愛情，或為奇珍玩品，既不能正式交涉，又無相當力量，事不能遂，志不能達，苦惱日增，精神日萎，故為夭壽之例。心為神役者死。此為神之所專，心之所使，既有離奇之阻礙，又有存亡之感慨，元神日枯，心血日衰，怨氣日動，景物日非，故為死亡之例。

The fifth sentence "When the heart is enslaved by affairs, one dies young": When the mind has other desires, yet one walks along the wrong path, or is addicted to beauty and love, or obsessed with rare treasures and antiquities; one cannot openly engage in dealings, nor has sufficient strength to support oneself, so affairs cannot be accomplished, wishes cannot be fulfilled, and one suffers more and more each day, with spirit gradually fading day by day, this is the path to a short life. The sixth sentence "When the heart is enslaved by the spirit, one dies": When the mind is focused on one thing, and the heart is driven by it; encountering strange obstacles, and feeling deep sorrow about life and death, the origin god gradually withers, the heartblood gradually declines, resentment gradually rises, and the scenery before one gradually changes; this is the path to death.

公篤曰：余考達摩通篇精神，即此六句三十六字為第一，次則三疑之二十四字為第二，其三脫之二十七字為第三，又其次則相神之二十一字、測量之三十字，此皆達摩之精藝也。按六役之說，即佛家之貪嗔痴愛所種因，道家之喜怒愛惡之結果，常人之酒色財氣，而化出種種煩惱，以糾纒也。

Chen Gongdu said: I have examined the essence of the Dharma Master's entire text, and the first priority is these six sentences with thirty-six characters, followed by the three doubts with twenty-four characters, then the three releases with twenty-seven characters, and then the twenty-one characters on the divine appearance and the thirty characters on measurement—these are the essence of the Dharma Master's method of observation. The so-called "six duties" refer to the causes planted by the Buddhist concepts of greed, anger, ignorance, and attachment, and the results produced by the Daoist emotions of joy, anger, love, and hatred. These are the worldly attachments of wine, women, wealth, and anger, which generate various troubles and bind people in place. Although the phrases from the three schools are different, they all point to the same thing: when a person is driven by thoughts, their form, actions, and spirit are no longer under their own control.

達摩以此三十六字，包括六根之魔、三昧之邪、因果之生勞病死苦、天機之玄妙、鬼神之幽冥、人事之蘊釀，不是他書自稱玄妙或秘訣，而一無所指也。蓋達摩以天機人事、潮流事實而言，如不貫澈儒釋道三家性命之旨、諸子百家玄妙之機，以及社會之研究、人情之趨向，萬不能指出心役形役、事役神役之層次。所不足者，蓋末指出何種形質之格，而有心役形役之發生；何種氣色之變，而有事役神役之應證。餘之詳註者，即補出形質氣色之根據也。

Damo used these thirty-six characters to encompass all the obstacles arising from the six roots, the wrong views encountered during meditation, the suffering of birth, aging, illness, and death in the cycle of cause and effect, the subtleties of heavenly omens, the mysteries of ghosts and spirits, and the development of human affairs. Unlike other books that claim to be profound or secret, they actually offer nothing concrete. Damo discussed matters based on heavenly omens and human affairs, and if one cannot integrate the doctrines on life and death from Confucianism, Buddhism, and Taoism, the subtle mechanisms of the various schools of thought, and the study of society and human nature, he would be unable to explain the different levels of being controlled by the mind, body, affairs, and spirits. His deficiency lies in not specifying which physical features would lead to being controlled by the mind or body, and which changes in appearance would indicate being controlled by affairs or spirits. My detailed annotations are meant to provide the basis in physical features and appearances, so that readers can see a face and immediately know which of the six controls it falls into, rather than merely discussing abstract principles.

蓋第一句，即形為心役者病。其事實則為智小大，力輕任重，明知其不能，而又勉強進行，漸次自誇自欺，以鼓勵之。中經飄搖挫折，勞碌無功，損失受怨，蛛網之牽纒，雀角之消耗，多方籌劃，而不能盡其善後，晝夜憂思，而不能完其解脫，故形為心役，而傷其形，轉成痼疾。余考上停雜紋間斷，印堂雙紋三紋，天倉陷而地庫弱，眉散亂而神緊急，此等形質皆應形為心役者病六字也。

The first sentence is 「form is enslaved by the mind, leading to illness」. The actual situation is: one has small talent but great ambition, weak strength but heavy burdens, knows something is impossible yet insists on trying anyway, gradually relying on self-praise and self-deception to motivate oneself. In the middle, one experiences turmoil and setbacks, works hard but achieves nothing, suffering losses and attracting blame. It is like a spider's web, entangled everywhere, or a quarrel among birds, wasting effort in vain. One plans extensively but cannot conclude, worries day and night but cannot resolve the issue. Thus, the body is enslaved by the mind, causing injury to the form, leading to chronic illness. From my experience, if there are broken and scattered lines on the forehead, double or triple lines in the forehead area, the Heavenly Granary is sunken and the Earth Store is weak, the eyebrows are scattered and the eyes are anxious—these physical characteristics all correspond to the six words 「form is enslaved by the mind, leading to illness」.

按第二句事為心役者敗。其事實則為私心自用，貪念不休，雖有才智而未受善教，雖有學識而未至純靜，驕氣日盈，遊蕩日怠，以致聰明蒙蔽，而反愚拙；驕傲凌虐，而反顛倒。一經挫折，則有疑是疑非；每有小過，而反謗上謂下。事未成而怨已深，身未立而禍將至，亂其常度，終為失敗。余考印破陷而逢沖，眉低陷而濃短，井灶薄而露孔，眼神愁而浮白，土星下墜而克水，口角下反而露齒，滿面浮光如豬脂，額準青光而浮膩，此等形質氣色，皆應事為心役者敗六字也。

The second sentence is "When matters are controlled by the mind, they will fail." The actual situation is this: being dominated by selfishness, stubbornly insisting on one's own way, greed never ceasing; although possessing talent and intelligence, one has not received proper cultivation, although having knowledge, one has not attained purity and tranquility. Arrogance grows day by day, while idleness and negligence deepen day by day. As a result, one's wisdom is obscured and appears foolish, while arrogance and domineering behavior cause things to be done in reverse. When encountering setbacks, one suspects this and that; a slight mistake leads to blaming superiors and shifting blame onto subordinates. Before matters are completed, resentment is already deep; before one's position is secure, disaster has already arrived. The usual state becomes chaotic, and ultimately, failure is inevitable. From my experience, the person has a broken and sunken forehead, with a mark disrupting it, eyebrows that are low and short, a thin and exposed nose with a hole, eyes that look worried with a lot of white, and the nose, which represents the earth element, is drooping and thus harms the water element. The corners of the mouth are downward, revealing teeth, and the face has a greasy glow, like it has been rubbed with pork fat. The forehead and the middle of the face are pale and greasy. These physical characteristics all correspond to the six words "When matters are controlled by the mind, they will fail." In the previous case, the injury was on the body, but in this case, the failure is in the affairs, so the areas observed have shifted from the upper part of the face to the forehead, eyebrows, nose, and mouth.

按第三句為神為心役者亡。其事實則為非法之妄想，過分之苛求，全神注重於其事，專心反覆籌其。或為資格之懸殊，或為才智之不逮，或為力量之有限，或為時事之障礙。加以陰而不可宣揚，穢行前猶憚鄙薄，隱忍含垢於心，而如火焚；沉默疑結於神，而如觸電。神昏智憒，精竭力絕，灰其心而不計輕重，迷其性而不計安危，盼其死之情急，希望生之念消，此外無路，惟其一死。

Then the third sentence, "When the spirit is enslaved by the mind, it perishes." The actual situation is this: one has improper and unlawful thoughts, makes excessive and harsh demands, focuses all one's mental energy on that matter, and keeps thinking it over and over again. In reality, however, there may be a great difference in status and qualification, or one's talent and wisdom may be entirely insufficient, or one's strength may be very limited, or the circumstances may be obstructive everywhere. Moreover, the matter is something that cannot be openly discussed or publicized; the disgraceful actions are right before one's eyes, yet one fears being despised, so one has to endure the humiliation in one's heart, like fire burning; one silently harbors doubts within the spirit, like lightning striking. Thus, the mind becomes confused, the intellect becomes muddled, the energy is exhausted, and the strength is cut off. When the heart has turned to ash, it no longer cares about light or heavy; when the nature has become confused, it no longer considers safety or danger. The desire for death grows more urgent day by day, while the desire for survival becomes more faint day by day; there is no other way out, only death.

余考烏珠凸露而浮四白，印堂懸針而至髮際，額骨破陷而聲音破散，赤縷貫瞳而口角覆舟，印堂赤黑，國印紅焰，三陽枯慘而無潤色，天門黑暗而無生氣，神變常度，而買光退脫；性反常度，而顛倒行為，滿面火焰桃花，上亭慘白枯骨，此皆死亡形質氣色，而應神為心役者亡六字也。

The signs I observed indicate a person with prominent black eyes surrounded by white, a vertical needle-like mark on the forehead reaching up to the hairline, a broken and sunken forehead bone with a scattered voice, red blood vessels crossing the pupil and the corners of the mouth drooping like a capsized boat, a red and black color on the forehead, the "national seal" area glowing like a burning flame, the "three yang" areas appearing dry and lifeless without any luster, and the "heavenly gate" dark and devoid of vitality. The expression has lost its normal state, with the light in the eyes retreating and dispersing; the nature has become abnormal, with actions completely reversed; the whole face shows a fiery and peach blossom-like color, while the upper part of the face is pale and as if made of bones—these are all signs indicating death, precisely corresponding to the six words "the spirit is controlled by the heart, and thus death comes."

按第四句，心為形役者貧。其事實則為前業蕭條，環境惡劣，生活日高，生齒日繁，既無一定財源，又無規定城業，家庭失其能力，親友失其輔助。始而聲東堆西，繼而支南吾北。交際則皇皇慎重，以掩飾其虛；談笑則津津有味，以混淆人聲。面興心異，與願奢，良心既知其不可，應付又苦於無方。於是竭其心力，困其形體，為家庭生計，為個人表面，牽制既多，遺累尤重，加以漏巵不塞而多靡費，鋪張虛設而暗吃虧，雖有智者而不能撐持，賢者而不能挽回，此為盈不補漏，得不償失，故稱心為形役者貧。

Then the fourth sentence, "Those whose hearts are enslaved by their forms will be poor." The actual situation is this: previous family businesses have declined, the circumstances are bad, prices rise day by day, and the population increases day by day. There is no fixed source of wealth, nor a definite property, the family cannot help, and friends and relatives have lost their support. At first, they could borrow here and there, but later they are short in one place and stretched in another. In social occasions, they pretend to be serious in order to hide their inner emptiness; in conversations, they pretend to be cheerful in order to pass others' eyes. Their faces are lively but their hearts are different; their strength is limited but their desires are extravagant. Their conscience knows clearly that this is not possible, yet they have no way to cope. Thus they exhaust their heart and body, trapped by their forms, half for family livelihood and half for personal dignity. There are many constraints and heavier burdens. Moreover, leaks cannot be stopped and more expenses are incurred, extravagance is displayed but they suffer secretly. Even the wise cannot hold on, and even the virtuous cannot recover. This is the situation of not being able to stop the leaks and losing more than they gain, hence it is called "Those whose hearts are enslaved by their forms will be poor."

余考耳珠圓厚而廓飛反，南嶽高超而上陷削，兩眉稀政而散亂不常，兩目流光而清潤似愁，井灶薄小而紋，鼻樑露削而曲，眉頭多紋而近印，土星多尖而壓蕩，聲音散漫而不收，精神萎縮而多怯。氣色則為青光汲汲，燥色溶溶，浮膩而如膏塗脂，塵滯而薄紗染皂，筋絡露痕而不藏肉，黯暗雜花而不合時，滯沉而似寒，滑終而如粉。此等形質與氣色，則應心為形役者貧六字也。

The person's ears are round and thick, but the outer part of the ear is inverted. The forehead, though high, is sunken at the top. The eyebrows are sparse and disordered, not forming a clear pattern. The eyes have a bright gleam, but the light is clear and moist with a melancholic tone. The nostrils are thin and small with markings, the bridge of the nose is exposed, thin, and curved. There are many wrinkles near the eyebrows close to the forehead. The tip of the nose is sharp and pointed, pressing toward the philtrum. The voice is scattered and cannot be contained. The spirit is weak and full of timidity. In terms of complexion, there is a sudden and urgent greenish glow, a dry and floating color, oily like a layer of fat, dusty like a thin silk cloth stained with soot. The veins are visible, and the flesh cannot conceal them. The color is dull and mixed, not in harmony with the season. It feels heavy as if affected by cold, and smooth and white like powdered makeup. These physical features and complexion signs all indicate the phrase "the heart is enslaved by the form, leading to poverty." The previous items describe the physical structure, while the latter describe changes in complexion. The physical structure determines the person's fate throughout life, while the complexion determines their current situation. If both are lacking, poverty is unavoidable.

按第五句，為心為事役者夭。其事實則為嗜好之偏重，淫蕩之邪行，每有出奇之思想，常懷好勝之舉動。或為名利之非正路，或為美色之新創學，奇珍玩品可以動其心，狗馬彩禽自為移其志。既不能正式交涉，又無相當力量，外不能明自宣佈，內不能消減妄念，勉強積極進行，多方籌晝策，障礙之事實太多，反動之力量尤大。一經卷入漩渦，便為附骨之疽；每有倉猝失足，引為終身之恨。波外生波，一波末平，一波又起；禍中有禍，此禍末了，彼禍又興。既無切實解決之辦法，又無先預退步之計劃，事不能遂而飲恨吞聲，志不能達而驚魂動魄，精神受其限制，心性受其拘束，中痞臃塞，氣機不宣，骨消形瘦，慾火相爍，故心為事役，是為夭壽。

Now the fifth sentence: "When the heart is enslaved by affairs, one will die young." The actual situation is: one's preferences are concentrated in one area, behavior tends toward excess, one often has strange ideas, and frequently acts with a desire to win. Or one seeks fame and profit through improper means, or one is obsessed with beauty and creates a new theory. Rare treasures and ancient artifacts can move his heart, while dog racing, horse racing, bird fighting, and bird watching can shift his aspirations. He cannot openly deal with matters, nor does he have sufficient strength to support them; externally, he cannot make them public, internally, he cannot eliminate that foolish desire, so he has to push forward with a hard face, planning and scheming in many ways. However, there are too many obstacles and stronger opposing forces: once involved in the whirlpool, it becomes a venomous sore attached to the bone; often a hasty misstep leads to lifelong regret. Waves arise again outside the wave, one wave has not settled when another rises; calamity hides another calamity, one calamity has not ended when another arises. There is no practical solution, nor any prearranged way out; if the matter is not accomplished, one can only swallow bitterness and sorrow, if the wish is not fulfilled, one can only be terrified and shaken. The spirit is restricted by it, the nature is bound by it, the chest is blocked, the vital energy cannot be smooth, the bones are withered and the body is thin, the desire for sex burns like fire—thus the heart is enslaved by affairs, leading to a short life. This situation differs from "the form is enslaved by the heart": that is when one is unable to cope and accumulates fatigue to become ill, while this is when the heart is led astray and harms one's own life, so one suffers illness, while the other shortens one's life.

余考心為事役，多以氣色為據。如福堂黑暗而雜花，印堂油膩而浮，滯三陰青枯而赤縷縱橫，兩額紅赤而黑影瀰漫，土星一點赤黑人命宮，人中一縷烏絡入水星，兩奸門黑赤青色混合，兩天門枯慘垢色雜聚，青黑之氣一縷，由口角而入命門；青赤之氣一棧，由外顴而插眉尾；三陽紅黑，混亂如珠；印堂青白，交聚如針。此皆凶氣，而應心為事役者夭六字也。

My experience shows that the phrase "the heart is enslaved by affairs" is mostly determined by observing the complexion. For example, if the "Futang" area is dark and speckled with various colors, the "Yingtang" is oily and floating, the "San Yin" is bluish and dry with red threads crossing each other, the sides of the forehead are red and flushed with dark shadows spreading, the tip of the nose has a single black-red spot reaching the "Minggong," a dark thread runs from the "Renzhong" to the "Shuxing" at the mouth, the two "Jianmen" show a mixture of black, red, and green colors, and the two "Tianmen" are dry and pale with a mix of dirty colors; a streak of dark green gas enters the "Mingmen" from the corner of the mouth, and a streak of green-red gas enters from the outer cheek toward the end of the eyebrows; the "San Yang" area is red and black in disorder like beads, and the "Yingtang" area has a mixture of blue and white colors like needles. All these are signs of evil qi, which corresponds exactly to the six words "the heart is enslaved by affairs, leading to early death." This is why we must specifically observe the complexion, because it is caused by private desires and improper actions, which appear suddenly and disappear quickly, and may not leave traces on the bone structure, but first reveal themselves through the complexion.

按第六句為心為神役者死。其事實則為才高而偏，性敏而傲，每有離奇之幻想，常存抱負之大志，憑空著手而飛越正軌，持強立足而推倒眾人，不避仇怨，不計輕重，達而任意驕橫，窮而違言忤戾。或為精神戀愛而結不解之緣，或為理想妄貪而作黃粱之夢。全神之所專，兩心之所使，寧為雞口勿為牛後之用氣，執其已意違其眾心之傷神。私慾壘壘如海潮，陰鬱鬱如閃電，別有佳境不能愜其意，另有生機不能如其願，注意者重過於存亡，凝神者不計其生死，以致元神日耗，精血日枯，怨氣日梟，慧根日減，此為致死之由。

The sixth sentence says, "One who is enslaved by the mind will die." In reality, this refers to someone with great talent but who is mentally unbalanced, sharp-witted yet arrogant, often conjuring strange fantasies, and harboring overly ambitious aspirations. They act without proper guidance, deviating from the right path, striving to assert themselves and pushing others aside. They do not avoid creating enmity, nor do they consider the consequences. When they are successful, they behave arrogantly; when they are in despair, they speak rebelliously. They may become involved in what is called spiritual love, forming unresolvable attachments; or they may harbor unrealistic desires, living a dream of great ambition. Their entire spirit is focused on one thing, and their mind is driven by it. They hold fast to the belief that "it is better to be the mouth of a chicken than the tail of an ox," stubbornly sticking to their own views and opposing the majority, which is most damaging to the spirit. Their private desires accumulate like the tides, and dark emotions erupt like lightning. They refuse to accept better circumstances, and they refuse to take available opportunities. What they value is more important than life and death, and when they concentrate on it, they no longer consider their own survival. Thus, the original spirit gradually diminishes, the essence and blood gradually dry up, resentment gradually spreads, and wisdom gradually declines—this is the cause of death.

余考赤縷貫瞳而復纏烏珠，印堂十字而復破華蓋，凸睛而又三角之眼，破額而又破鑼之聲，三曲鼻而配吹火口，兩夾眉而配分尸紋，雙眉鎖印而加螣蛇鎖口，四白露神而加準尖露孔，聲濁氣寒而露煞，肉流皮緊而尸行。加以氣色黑暗而如油垢，枯白而如溼灰，紅而不潤，赤而沉滯。此等形質氣色，則應心為神役者死六字也。以上三十六字，可謂相法之經，不可粗心忽略，愈深思而愈有味，愈推想而愈有法，讀吾書者請從此處用功可也。

The results of my examination show that such a person has red threads running through their pupils and wrapping around the black part of the eye, a cross-shaped mark on the forehead that breaks through the "Huogai" pattern, protruding and triangular eyes, broken forehead bones with a voice like a broken gong, a nose with three bends and a mouth that seems to blow fire, eyebrows that meet closely with a splitting mark, eyebrows that block the forehead and a Tenshè pattern that locks the mouth, white of the eyes exposed with light leaking out, a sharp and narrow nose, exposed nostrils, a voice that is muffled and turbid, cold and damp breath revealing a sinister aura, loose muscles and tight skin, and a stiff gait like a corpse. Furthermore, their complexion is dark like oil grime, pale and gray like wet ash, red but not moist, and red but stagnant. This kind of physical appearance and complexion exactly corresponds to the six words "the heart serves the spirit, leading to death." These thirty-six characters can be considered the classic of physiognomy; the more deeply one thinks about them, the more meaningful they become, and the more one imagines, the clearer the rules become. Those who read this book should focus their efforts here.

火焰上炎，末笄而寡；水流滿洫，垂老而孤。日月高懸，三十六必孀慘；陵冢茂實，二十五定龍騰。火焰繫南嶽尖拱，二十以前刑夫，當以二十以後出閣，則減輕刑剋。水流者，人中平滿也，有子必刑，但眉曲者，有一二子也。日月角高，亦主中年刑夫。丘陵冢墓高超方吉，而興家也。按女格不重正部，而取六府之輔佐部位也。

A woman whose nose resembles a flame rising upwards will become a widow before she reaches the age of coming of age. If her philtrum is full like a flowing stream, she will be childless in old age. If her sun and moon angles are high and prominent, she will certainly suffer from widowhood by the age of thirty-six. If the areas of the nose and the cheekbones are full and solid, she will achieve success by the age of twenty-five. The author explains: the term 'flame' refers to a nose that is sharp and pointed, resembling the southern mountain. Such a woman will harm her husband if she marries before the age of twenty. She should wait until after twenty to marry, which can reduce the harm. The term 'flowing stream' refers to a flat and full philtrum without a groove. If she has children, they will be harmed, but if her eyebrows are curved and harmonious, she may still have one or two children. High sun and moon angles also indicate harm to the husband in middle age. The areas of the nose and cheekbones being high and solid are auspicious, indicating the ability to establish a family. One should know that female physiognomy does not emphasize the correct position of the five organs, but rather the auxiliary areas of the six腑.

印堂常明，相夫登第；淚堂青黑，任意招淫；耳輪反覆，刑夫不一；眉稜斜散，破產非常。印堂常明黃，當然助夫而貴。淚堂青黑，其人多淫而刑剋人丁，子女夫星皆不旺。耳輪反覆，初年否，一主天姿愚拙。眉稜斜散，於女格頗輕，破產之說過重。

The area between the eyebrows remains bright, which can help the husband achieve success in exams; if the lower eyelid 'tear hall' is dark blue, it indicates indulgence and may lead to immoral affairs; if the earlobe is inverted, it indicates multiple troubles with the husband; if the brow bone is slanting and the eyebrows are disordered, it may cause great family ruin and loss of property. The author's comment: if the area between the eyebrows often shows a bright yellow color, it naturally helps the husband achieve honor. Women with dark blue 'tear hall' are often promiscuous, and may suffer from harm to their children and lack of vitality in their children's and husband's stars. Those with inverted earlobes may face difficulties early in life and indicate a dull mind. As for the slanting and disordered brow bone, this feature is not very significant in female physiognomy, and the original text's mention of bankruptcy seems too severe.

奸門不陷，多子又賢；淚堂平安，多女而貴。求妾問子，定須清穩而年壽豐隆；娶媳問德，只要澀重而髮膚香潤。奸門為夫星專部，不陷即夫旺。淚堂關係子女，左男右女也。年壽豐隆，少疾厄也。至於子女，尚以人中臥蠶眉曲印平為重。澀者，含羞之貌；重者，慎重之謂；香潤為女格之必要。

If the奸门 is not sunken, there will be many and virtuous sons; if the泪堂 is level and full, there will be many and noble daughters. When taking a concubine, to determine if she will have children, one must look at her clear and upright appearance and a prominent nose bridge and life line. When marrying a wife, to assess her virtue, one should observe her modest and steady manner, as well as her fragrant hair and skin. The author explains: 奸门 is the exclusive area for the husband's star, and if it is not sunken, it indicates a prosperous husbandly fortune. 泪堂 relates to children, with the left side corresponding to sons and the right to daughters. A prominent nose bridge and life line indicate fewer illnesses and misfortunes. As for the number of children, one should also focus on the人中, 卧蚕, curved eyebrows, and a level and full 印堂.所谓 '涩' refers to a shy expression; 所谓 '重' refers to cautious behavior; fragrant hair and skin are essential qualities for a woman's appearance.

項強胸突，刑夫克子而惡終；目秀指尖，旺子順失而永壽；陰戶不封不樹，無子女而有私；頭面又黃又白，有福祿而無垢。女格項短而強，主刑賤而毒；胸突主子少而苦。目秀指尖，主閒福而有子女，壽則不驗。不對者，言挺露無肉，而有兩側骨斜插；不樹，無毛也。黃自之說，是否與形質合耶，或為天道驗此耶。

A woman with a thick and strong neck and a prominent sternum will harm her husband and children, and die an untimely death. A woman with clear eyes and slender fingers will have many children and live a long life. A woman with an unformed and hairless genital area will have no children and be unfaithful. A woman whose head and face show both yellow and white colors will have good fortune and wealth without blemishes. The author's comment: A woman with a short and strong neck is likely to harm others, be of low status, and have a cruel heart. A woman with a prominent sternum will have few children and a hard life. A woman with clear eyes and slender fingers will have a peaceful and comfortable life and have children, but the part about longevity may not be accurate. The term "not sealed" refers to a genital area that is prominent and lacks flesh, with bones protruding on both sides. "Not planted" means the absence of hair. As for the statement about yellow and white colors, it is uncertain whether it aligns with physical characteristics or if it is determined by heavenly principles, and the author remains doubtful.

沉睛蕩足，掠鬢支頤，皆淫奔之婦；聲清色定，寡笑安步，皆貴壽之人。沉睛為注意之深思，蕩足為飄搖之不正，掠鬢支頤皆容易感動腦筋而慕虛榮，變更性情而生嫉妒，故有貪物品而淫奔。聲清主貴壽，色定主志堅，寡笑主謹慎，安步主正重，此數則均驗。

The eyes are sunk and fixed, the feet keep shaking, and the person constantly pulls at their hair and supports their cheeks — these are signs of a woman who is unfaithful and lustful. A clear voice, a calm complexion, few smiles, and steady steps — these are signs of someone who is both wealthy and long-lived. The author explains: 'Sunk eyes' indicate deep inner calculations, 'shaking feet' show a restless and improper mind, while pulling hair and supporting the cheeks show that the person is easily influenced by external things, admires empty prestige, and has a fickle and jealous nature, thus leading to running away for wealth. A clear voice indicates wealth and longevity, a calm complexion indicates firm will, few smiles indicate caution, and steady steps indicate uprightness and seriousness — these signs are very accurate.

得意中向人顛倒，豈是賢良；失意後向人懊怒，終非遠器。得意而反顛倒，其中另有用意，非一奸貪，即陰毒，故曰非賢良之人也。失意而反怒罵，此為自殺理策，終為受制，故曰非遠器也。

When one is in a position of success and contentment, yet behaves humbly and incoherently towards others, this is not the conduct of a virtuous person; once in misfortune, if one becomes resentful and scolds others, he will never become a great person. The author explains: when one is successful and yet behaves humbly and in a disordered manner towards others, it indicates that he has ulterior motives, either being cunning or malicious, hence he is not a virtuous person. When one is in misfortune and yet vents his anger by scolding others, this is equivalent to cutting off his own retreat and destroying his own plans, ultimately being controlled by others, hence he is not a person of great vision.

眉目上殺印堂，毒殺自罹羅網；顴準高稜年壽，妬凶獨守孤孀。眉目上殺，此為奴欺主之格也。印堂為全部之元首，亦女格之夫星，故有毒殺之惡刑。顴準過高，其人偏傲而驕，代夫之權，刑夫之格，自恃其才貌而任意兇悍也。

The sharpness of the eyebrows and eyes directed upward to offend the forehead indicates a pattern where she will poison and kill her husband, eventually falling into the law's grasp; high and sharp cheekbones and nose that dominate the area of the year and longevity indicate a woman with jealous and fierce nature, who remains a widow. The author explains: when the energy of the eyebrows and eyes rises to attack the forehead, it represents a pattern where servants oppress the master. The forehead is the central position of the whole face, and in female physiognomy, it is the position of the husband's star. Therefore, there is a punishment of poisoning the husband. Women with overly high and sharp cheekbones and nose, which dominate the areas of the year and longevity, have a stubborn and proud nature. They are a pattern where they take over their husband's authority and harm him. They rely on their talents and beauty, acting任性 and fierce.

臨困窮而不貪者是德，處英年而寡慾者多子。困窮不負，男子亦是大英堆，女子則為節德可風之人矣。英年節慾，不惟旺子，而且少疾多壽。此二句可抵一篇格言也。

A person who remains free from greed even when in difficult circumstances possesses virtue; a young person who controls desires despite being in the prime of life will have many children. The author explains: not taking advantage of hardship through dishonest means is considered a great heroism for a man and a model of virtue for a woman. A young and strong person who can restrain their desires will not only have many offspring but also be less prone to illness and live longer. These two sentences are equivalent to a whole piece of wise advice.

相骨先額次鼻，不粗不露為上；相肉貴直賤橫，不浮不枯為佳。喜質為相法之一部份，但在頭部亦占重要點，故云額與鼻，又以不租不露為合法。粗者勞碌，露者刑剋，故也。內法雖為相學之一小部，不過含有氣質，故以不浮不枯為合法。浮者困窮，枯者夭亡，故也。

When examining bones, first look at the forehead, then the nose; the best is when they are not rough or overly exposed. When examining flesh, it is better to have it firm and upright rather than light and horizontal; the best is when it is not floating or dry. The author explains: bones are only part of physiognomy, but they are especially important on the head, so the forehead and nose are specifically mentioned, and the ideal is that they are not rough or exposed—those with rough bones are hardworking, and those with exposed bones suffer from conflicts and misfortunes, and this is the reason. Although examining flesh is only a minor aspect of physiognomy, it reflects a person's temperament, so the ideal is that it is not floating or dry—those with floating flesh are poor and troubled, and those with dry flesh die young, and this is also the reason.

相形要軒昂，欹垂者為貧賤；相坐要強健，安穩者為富貴。形以軒昂二字為法，亦從氣魄上論之。歌者仰也，垂者伏也。欹者性偏而受奇窘，孤僻而貧；伏者愚魯而多冷退，賤相而夭。坐者亦相法之小補也，強健言稟受之氣厚也，安穩為吉。

When assessing physical form, one should look for whether it is dignified and upright; those with slanted, low, or drooping forms are destined for poverty and low status. When examining posture, one should look for whether it is strong and firm; those who sit steadily are destined for wealth and prosperity. The author explains: In evaluating form, the principle is established by the words "dignified and upright." This is also about observing a person's spirit and demeanor. "Dignified" means to look up, while "drooping" means to bow down. A person with a slanted body is likely to be stubborn in character, encountering unexpected difficulties, being solitary and poor. A person with a bowed body is dull and slow, always retreating and being isolated, with an inferior appearance and a short lifespan. Posture is a minor aspect in physiognomy: a strong posture indicates a thick original qi, while a steady posture signifies good fortune.

喜時代怒，必是勞苦之人；怒時代喜，定為慳格之輩。喜怒二字，為性情之根據，則其豪慨慳格分於此。又內從心而發，則天性之善惡自見。故喜時代怒，其勞苦必應，亦從顧忌多而繼之；怒時代喜，其慳格必應，亦從險惡虛而斷之。

When one should be happy but shows a furious expression, it indicates a person who will have a hard life; when one should be angry but shows a smiling face, it signifies someone who is stingy and mean. The author explains: the words "joy" and "anger" are the basis of one's character. Whether a person is generous and open-hearted or stingy and petty is determined by these two aspects. Moreover, joy and anger both originate from the inner self, so the inherent goodness or wickedness of one's nature naturally becomes evident. Therefore, someone who should be joyful but appears angry will indeed experience hardship, as this is inferred from his excessive caution; someone who should be angry but appears joyful will indeed be stingy, as this is determined by his evil heart and false appearance.

對人偷視，莫與交遊；無人自言，豈堪遠大。目以正視為合格，上視多驕，下視多險，側視多邪行。此云偷視，其行既不正，其心又不可測，故云莫與交遊，言其有毒也。無人自言，主愚拙，然亦有神經失用之例，心地窄狹故也。

Looking at someone secretly from the side, do not associate with him; talking to oneself when no one is around, is not capable of great things. The author explains: the eyes are considered proper when they are straight and level. Looking up is often arrogant, looking down is often deceitful, and looking sideways is often improper. Here, "stealthy glances" indicate improper behavior and unpredictable thoughts, so one should not associate with such a person, as he harbors harmful intentions. As for talking to oneself when alone, it shows dullness and clumsiness, though there are also cases of mental disorder, all stemming from a narrow and petty heart.

坐勿低頭方有壽，食多淋落必受貧。項為天柱，即醫家之大椎穴，故久病低頭者死，故平常低頭者不壽。食多淋落，即猴食鼠食之例，故主貧苦而無享福也。無痰常吐，吐而不收，先富後貧；有話欲言，言而不足，有頭無尾。無痰而此者氣衰，吐而不收者，其人恍憾無用，故為紈絝子弟而不受善教也。欲言不足主愚拙，又主妄貪，故有心亂無把握之舉動，其人寡情少義，故稱有頭無尾。

Sitting without looking down brings longevity, but spilling food while eating inevitably leads to poverty. The author explains: the neck is the "heavenly pillar" of the body, which is the Dazhui acupoint in the medical community. Therefore, a sick person who bends their head will soon die, and those who are accustomed to looking down are not long-lived. Spilling food all over the ground is what the physiognomical texts call monkey eating or rat eating, so it indicates poverty and not enjoying happiness. Also, those who have no phlegm but often spit saliva, and cannot stop spitting, will first become rich then poor; those who want to speak but cannot express themselves fully, are those who have the beginning but no end in their actions. The author explains: having no phlegm yet constantly spitting indicates the decline of vital energy; spitting without stopping shows that the person is confused and useless, often being the spoiled rich young men who are not well educated. Wanting to speak but not expressing oneself fully indicates foolishness, and also indicates reckless desires, so their actions are chaotic and without control; such people are unfeeling and untrustworthy, hence they are called having the beginning but no end.

疾言口撮，破敗飄零；無事匆忙，離宗困頓。疾言者，不慎重之態；口撮者，吹火之態，故主損失而刑人丁。無事仁者，多成多敗，每出貧苦之家，而易地生，易成易敗也，一為有神經病也。

Someone who speaks quickly and pouts his lips is likely to experience the decline of family fortune and a life of wandering; someone who has nothing to do yet is always in a rush, leaving his family clan and facing difficulties. The author explains: speaking quickly indicates a lack of caution in actions; pouting lips resemble the shape of a mouth used to blow fire, thus indicating financial loss and harm to family members. Those who are always busy without any real task tend to have many ups and downs in life, mostly coming from poor families, needing to leave their homeland to establish themselves, achieving success and failure quickly; there is another type, who suffers from neurological disorders.

紅絲纒眼，山根筋起者重刑；丹朱塗唇，滿面桃花者浮蕩。紅絲貫烏珠，主刑剋而驚險；山根青筋主疾，故曰重刑。唇如抹珠者，聰明而祿，加以桃花面，則明敏而邪蕩淫亂也，即俗謂飽暖而思淫慾故也。

A person whose eyes are wrapped by red threads and whose mountain roots show blue veins suffers severe punishments and calamities; someone with lips as red as cinnabar and a face flushed with peach blossom color is likely to be frivolous and licentious. The author explains: red threads passing through the black pupil indicate severe punishments and many dangers; blue veins appearing on the mountain roots indicate illness. When both signs appear together, it is said that punishments are very severe. Lips red as cinnabar usually indicate intelligence and good fortune, but when combined with a face flushed with peach blossom color, it turns into being clever yet perverse and licentious, which is exactly what the common saying means: when one is well-fed and warm, one tends to think of lustful desires.

公篤曰：《麻衣相法》三章，《達摩相法》五章，此為真跡，而達摩之法，則百深過麻衣遠矣。故六役之心法，三疑之包括，三悅之取法，測量之見解，皆非他書所能望塵也。不但不解其法，而且不明其義，故世人只知有麻衣，亦千餘年之埋沒也。余按《四庫全書》選《柳莊相法》，而達摩麻衣皆不選。查柳莊為永樂時人，其書之傳，即永樂尊其人耳。其解麻衣之六眉害，多附邪說惑人，而不循正義；又解達摩之五露，亦錯訛妄語，而偏重異端。據此二者，可見其相法之精良與否。然其學識雖，而遇合頗佳；達摩之學識雖高，而遇合太否，此其書之傳與不傳者，亦幸與不幸者耳。

Chen Gongdu said: The three chapters of "Ma Yi's Methods of Physiognomy" and the five chapters of "Damo's Methods of Physiognomy" are both authentic texts, and the system of Damo's methods is much deeper than that of Ma Yi. Therefore, the inner principles of the six duties, the comprehensive scope of the three doubts, the methods of the three escapes, and the insights into measurement are not something other physiognomy books can match. People not only do not understand its methods, but also do not comprehend its meanings, so they only know of Ma Yi. This is the reason why Damo's physiognomy has been buried for over a thousand years. Moreover, I checked the "Siku Quanshu" and found that only "Liuzhuang's Methods of Physiognomy" was included, while neither Damo nor Ma Yi's works were included. The author of "Liuzhuang's Methods of Physiognomy," Yuan Gong, was a person from the Yongle period of the Ming dynasty, and his book was able to be passed down only because the Yongle Emperor valued him. He interpreted Ma Yi's six harmful eyebrows, often adding false doctrines to mislead people rather than following correct principles; he also interpreted Damo's five exposures with errors and falsehoods, emphasizing heretical ideas. From these two aspects, one can see whether his physiognomy is refined or not. However, although his knowledge was not very profound (the original text here is missing), his circumstances were good; Damo, although his knowledge was high, his circumstances were very poor. Whether a book can be passed down is just a matter of luck. Therefore, whether a book is passed down or not does not necessarily prove its excellence. Those who read physiognomy books should not rely only on the names.

余考達摩之法，精粹頗多，其所不足者，即天道厚薄、時世衰盛，而無活法變法之分別也，其人事則詳言無遺矣。蓋天道厚，其人稟受厚，而壽者多；天道薄，其人稟受薄，而夭者多。時世盛則平安而持久，時世衰則暴發而易過。如盛世之格，眼神清潤黑自分明者貴；衰世則烏珠玄明而露黃光者貴，此盛衰相反處，大概不合居多數，達摩無變法之活法耳。其法有不驗者，即天道不合也。餘之全錄者，亦恐將來天道輪轉耳，又於研究相法者，多一層考驗，而容易進步耳。

I have studied the system of physiognomy of Bodhidharma, and found many refined aspects in it. However, its deficiency lies in not distinguishing between the living and changing methods according to the thickness and thinness of the heavenly path and the prosperity and decline of the times. As for human affairs, it has already been explained in detail. When the heavenly path is thick, the vital energy people receive is also thick, leading to more longevity. When the heavenly path is thin, the vital energy people receive is also thin, resulting in more early deaths. In times of prosperity, people tend to be safe and able to endure; in times of decline and chaos, people often rise quickly but find it hard to maintain. For instance, in peaceful times, the ideal appearance is clear eyes with bright and distinct black and white; but in times of decline and chaos, the ideal is deep black eyes that glow with a yellowish light. This is the opposite aspect between prosperity and decline, which often does not match up, because Bodhidharma did not establish a flexible and adaptable method. His method sometimes fails to work, which is due to the heavenly path not aligning with it. I have recorded the whole text, first because I fear that in the future, when the heavenly path turns again, it may still be useful, and secondly, to provide researchers of physiognomy with additional materials for testing, making their progress easier.

孔子曰：視其所以，觀其所由，察其所安，人焉瘦哉。公篤曰：孔於為儒家之萬世師表，政教一分，儒學倡明，實由於刪詩定禮，作春秋，立褒貶，崇師教，一言而為天下之法也。號曰聖人者，對於國家興亡、社會紛爭無所不知也，故有識人賢愚、辨人邪正，貫通天理人情、法律社會，而為相法之精英。茲特詳註，為風鑑一助，其解擇如下。

Confucius said: Look at what a person does, examine why he does it, and observe what he is content with; where else can he hide? These three sentences are from the "Book of Rites: Government" (Analects of Confucius, Chapter 2). Chen Gongdu said: Confucius was the model for all generations of Confucianism. The separation of politics and education, and the flourishing of Confucian learning, was indeed due to his editing the Book of Poetry, regulating the rites, composing the Spring and Autumn Annals to establish commendation and censure, and honoring the teaching and moral education. One sentence became the standard for the world. He is called a sage because he knew everything about the rise and fall of the state and the disputes in society, thus being able to discern the virtue or ignorance of others and distinguish the righteous from the wicked. He integrated heavenly principles, human feelings, laws, and worldly affairs, which is precisely the most essential part of physiognomy. I now particularly elaborate on this, serving as a small aid for recognizing people. The explanation is as follows.

一．視其所以。視者，為神之注意也。先視其人之清濁如何，亦有似清而濁，似濁而清，外清內濁，外濁內清，清中有清，濁中有濁。故有顏貌修麗，風表閒雅，望之溢目，接之適意，口不能吐片奇，筆不能序半句，形與事反，貌與心違之類。次視其人賢愚如何，亦有似賢而愚，似愚而賢，內賢外愚，外賢內愚，亦有賢而不盡善，愚而有一能。故有顏貌樸，儀容鄙陋，聲氣雌暗，進止遲澀，然而含笑懷寶，經明行高，峻標邈俗，高亮純粹之類。

The first sentence is "See what he is doing." By "seeing," it means to concentrate one's spirit and carefully observe. First, one should determine whether a person is clear or murky. There are those who appear clear but are actually murky, those who seem murky but are actually clear, those who are clear on the outside but murky inside, and those who are murky on the outside but clear inside. There are also those who are clear even more so in their clarity and murky even more so in their murkiness. Therefore, there are people whose appearance is refined and graceful, whose demeanor is tranquil and elegant, who look radiant from a distance, and who are pleasant to talk to, yet who cannot utter a single outstanding sentence or write a single decent sentence—where appearance contradicts reality, and outer appearance differs from inner nature. Next, one should determine whether a person is wise or foolish. There are those who appear wise but are actually foolish, those who seem foolish but are actually wise, those who are wise inside but foolish outside, and those who are foolish outside but wise inside. There are also those who are wise but not entirely good, and those who are foolish but possess a particular skill. Therefore, there are people whose appearance is plain and unattractive, whose demeanor is coarse and vulgar, whose voice is low and dull, and whose actions are slow and clumsy, yet who are talented but hidden, who smile quietly and remain self-contained, who are well-versed in learning, have a high moral character, possess a lofty and upright demeanor, and are beyond the common people.

再視其厚薄如何，亦有厚而不實，薄而反堅，厚中有俗，薄中有威。故有體度動靜，清詳無侮，威容以肅，咬潔以守，然有奪而無厭，正而害直，言巧行違，履濁假清之類。冉視其穿根如何，亦有稟受厚而反薄，稟受濁而自清，智而妄行，愚而守道。故有擒銳藻以立言，甄墳索以窮理，機變清銳，巧言綺聚，然有長於識古，短於理今，詞不近理，筆不達意之類。

Now we must look further to see whether a person is thick or thin in character. There are those who appear solid but are not really so, and those who seem thin but are actually firm. Some are thick but have a vulgar air, while others are thin yet carry an air of dignity. There are also those who behave with composure, remain calm and clear in their actions without being disrespectful, and have a solemn appearance, yet they are greedy when it comes to acquiring things. They may seem upright, but they actually hinder righteousness. Their words are cleverly adorned, yet their actions contradict them. They walk in filth but pretend to be clean. Now we must also examine the foundation of this person. Some are naturally endowed with a thick nature but later become thin, while others are originally turbid but manage to purify themselves. There are those who are intelligent yet commit reckless deeds, and others who are dull-witted yet remain steadfast in the Way. There are also those who can wield a sharp pen and express profound thoughts, and those who study ancient texts like the Three Tombs and Eight Threads to explore the meaning of principles. They are quick-witted and eloquent, yet they are good at understanding the past but poor at dealing with the present. Their expressions are not in line with reason, and their writings fail to convey the original meaning.

終則視其器量如何，能容納幾許；形質如何，能達何程度；靜燥如何，能否樂天知命，安貧達道；枯潤如何，是否當之窮通，含有禍福性質。此為形容氣色上論。

Finally, one must consider the person's capacity and how much they can endure; their physical constitution and how far they can go; whether their nature is calm or impetuous, and if they can be content with simplicity and accept their current circumstances, thus attaining great understanding; as well as the condition of their complexion—whether it is dry or moist—and whether it matches their present situation of prosperity or hardship, and what kind of fortune or misfortune it may indicate. All these points are based on the appearance and complexion.

二．觀其所由。觀者，為目之審察也。觀其人之品行如何，是否溫恭謙讓，敦睦守禮，入孝出弟，揚明彪炳，有超凡入聖之品，窮理盡性之行。次觀其志向如何，是否猷淵送，術略入神，智周成敗，思洞幽元，窮則獨善其身，達則兼善天下。

The second sentence, "Observe his conduct." By "observe," it means to examine carefully with the eyes. First, observe his character: whether he is gentle and respectful, humble and courteous, harmonious and polite in dealing with others, filial at home and respectful to elder brothers when away, with a reputation that is bright and prominent, possessing a character that is beyond ordinary and reaching the level of sages, and practicing morality that thoroughly investigates the principles of heaven and fully realizes human nature. Next, observe his aspirations: whether his strategies are profound, his skills exquisite and divine, his intelligence capable of foreseeing the success or failure of matters, his thoughts able to perceive the subtle and profound, and whether he can cultivate himself alone when not in power and benefit all under heaven when in power. These two sentences are originally from "The Great Learning" in the "Mencius."

再觀其智識如何，是否志小大，力輕任重，見解有遠慮，預料有先決。見機不作，則所為無成；迀闊不達，則拘執失敗；持勇不慎，累國累家；怯處不學，誤人誤己。終觀其勤敏，是否推肩卸責，畏難苟安，風夜不懈而惜寸陰，盡瘁忘勞而盡天職；略如何，築基而不越正軌；進退如何，知足而不蔽聰明。此為天姿事實上論。

Now observe his insight: is his ability small while his ambition is great, his strength weak while his burden is heavy? Does his view have long-term considerations? Does his foresight have prior decisions? If he sees an opportunity but does not act, nothing will be accomplished. If he is impractical and unversed in worldly affairs, he will be rigid and stubborn, leading to failure. If he relies on bravery without caution, he will endanger the country and his family. If he is timid and unwilling to learn, he will mislead others and himself. Finally, observe his diligence: is he shirking responsibility, avoiding difficulties, and seeking temporary ease, or is he diligent day and night, cherishing every moment, working tirelessly without forgetting his toil, fulfilling his heavenly duty? In planning, can he lay a solid foundation without deviating from the right path? In advancing and retreating, can he be content without being blinded by desires? The above passage discusses this from the perspective of innate talent and actual conduct.

三．察其所安。察者，為動靜之留心也。查其人之善惡如何，是否面惡心善，面善心惡，言善行惡，言惡行善，有心為惡，有心為善。至於前生善因，今生善果；前生善因，今生惡果；前生惡因，今生惡果；前生惡因，今生善果。故查其行之善惡，心之善惡，口之善惡，因潮流而趨為善惡，因知交而逼為善惡，因名利而惑為善惡，因氣憤而改為善惡。

The third sentence, "察其所安," refers to being attentive and mindful of a person's actions and intentions in both their active and quiet moments. First, one should examine whether the person's actions are good or evil: whether their appearance isvicious but their heart is kind, their appearance is gentle but their heart is cruel, their words are good but their deeds are evil, their words are harsh but their deeds are good, whether they act with intent to do evil or with intent to do good. Going deeper, there are also cases where a person's good deeds in this life result from good karma planted in a previous life, or good deeds resulting from bad karma, or bad deeds resulting from bad karma, or bad deeds resulting from good karma. Therefore, one must examine the goodness or evil of their actions, their thoughts, their words, as well as the goodness or evil of their actions influenced by circumstances and trends, those forced by friends, those driven by fame and wealth, and those changed by temporary anger.

次查其富而無驕，及好禮否；貧而無諂，及自樂否；貴而有容量，及不淫亂否；賤而從吾所好，及不移志否。守其範圍而不越，純其準繩而不亂，俗語謂之人格，古人謂之德行。終查其居尊有無驕傲，而盡其職責否；處卑有無諂侫，而亂其常度否；作事有無信用，言語是否正直。此為學趾行為上論。

Next, check whether he can remain humble when he is wealthy and still be respectful; and whether he can remain sincere when he is poor and still find joy in his circumstances—this is based on the meaning of the saying from the Analects of Confucius, "Though poor, he does not flatter; though rich, he does not become arrogant," and "Though poor, he is joyful; though rich, he is respectful." Also check whether he can show tolerance when he is in a position of power and avoid indulgence and excess; and whether he can follow his own inclinations when he is in a low position and remain steadfast in his aspirations. To stay within one's proper bounds without overstepping, and to hold firm to the right standards without deviation, is called "personality" in common speech and "virtue" in ancient terms. Finally, check whether he, when in a position of authority, shows no arrogance and fulfills his duties; and whether he, when in a low position, shows no flattery and does not disrupt the established norms; whether he is trustworthy in his actions and speaks with integrity. The above passage discusses matters based on one's conduct and behavior.

子口：君子坦蕩蕩，小人長慼慼。公篤曰：社會之分別，即君子與小人二種，而包括富貴貧賤、九流三教、士農丁商矣。所謂君子，即容貌清奇秀正，威嚴和肅；聲音明亮韻長，清秀和藹；氣色明潤安閒，黃紫慈祥；性情耿直公平，和蘊慷慨，仁義為用，道德為懷。故坦然無驚，心無妄念，瀟灑融和，胸無俗累，故曰君子坦蕩蕩他，即雍容安和之貌也。

Confucius said: The superior man has a broad and peaceful mind, while the petty man is anxious and confined all day. These two sentences are from the Analects, Volume 7, "Shu Er." Chen Gongdu said: People in society are divided into two categories, namely the superior man and the petty man. Wealth and poverty, high and low status, the nine streams and three teachings, and the four classes of scholars, farmers, artisans, and merchants are all included within these two categories. The superior man has an appearance that is clear, strange, elegant, and upright, with dignity and solemnity; his voice is bright and has a long resonance, clear and kind; his complexion is bright and tranquil, revealing a yellow and purple hue of kindness; his nature is upright and fair, gentle and restrained yet generous; he acts with benevolence and righteousness, and holds morality in his heart. Therefore, he is calm and fearless, with no false thoughts, and is free and harmonious in his conduct, with no worldly matters burdening his mind. Therefore it is said, "The superior man is broad-minded," which describes a dignified and peaceful demeanor.

所謂小人，即容貌鄙陋濁俗，薄削歪斜；聲音急燥散漫，破斷濁浮；氣色浮光脂膩，塵滯枯緊；性情偏窄見小，私貪痴妄，見利忘義，肥私害公。故戚然鬱結，常有私慾，陰險讓諧，常多俗累，故曰小人長慼慼也，即鬱結惑亂之貌也。

So-called small people have ugly and vulgar appearances, with thin and weak bodies and crooked facial features. Their voices are hurried and scattered, broken and muddy, and lack clarity. Their complexion is superficially bright but oily, dusty and dry. Their temperaments are narrow-minded and their understanding is limited. They are selfish and greedy, obsessed with false thoughts. When they see profit, they forget righteousness; when they benefit themselves, they harm public affairs. Therefore, they always look worried and troubled, constantly harboring private desires, acting secretly and speaking flatteringly. They are constantly burdened by worldly matters. Thus it is said, "Small people are always anxious," indicating a state of confusion and distress.

又有界於君子小人之間，類君子而不足，類小人而半非，則形質為清濁相兼，厚薄相等，雅俗相混，剛柔相用。小善立決而前，大善遲疑不為；積極勇進於名利，疎忽輕舉於道德。此等人謂之中人可也，非蕩蕩也，非慼慼也，執其兩端而常循循也，即勞慎持重之貌也。

There is another type of person who is between the gentleman and the petty person: when you say he is like a gentleman, he is still lacking a bit; when you say he is like a petty person, he is not entirely so. This kind of person has a nature that is both clear and turbid, thick and thin, refined and vulgar, strong and gentle. When faced with small good deeds, he acts immediately, but when faced with great good deeds, he hesitates and refuses to take action. In matters of fame and profit, he is always eager and ambitious, yet in moral matters, he is careless and hasty. Such a person can simply be called a 'middle person': he is neither broad-minded nor constantly anxious, but rather grasps both extremes and often follows the middle path, maintaining a demeanor of diligence, caution, restraint, and seriousness.

孟子曰：胸中正，則胖子瞭焉；胸中不正，則胖子托焉。公篤曰：聖人所謂於中，必形於外。蓋謂氣色為先天之動機，窮通動靜繫於此；目神為後天之代表，喜怒哀樂繫於此。二者含有性情行為、賢愚善惡之原則也。凡人含有天然之愛惡，孟子以眸子為比喻。心為五臟之君主，故醫家曰：心為君主之官，神明出焉。印堂為心之外表，為面部之主體，內應於心故也。

Mencius said: When the heart is upright, the eyes are clear; when the heart is not upright, the eyes are dim. These two sentences are from Mencius, Li Lu Shang. The original text mistakenly wrote 'mouzi' as 'pazizi' and 'mao' as 'tuo'. Chen Gongdu said: What the sages refer to as being within must also be evident outside. This means that the color and appearance belong to the earlier heaven's principle, and a person's prosperity or adversity, activity or stillness depend on this. The eyes belong to the later heaven's manifestation, and a person's joy, anger, sorrow, and happiness depend on this. These two aspects contain the standards of nature, behavior, virtue, and morality. Humans inherently possess natural likes and dislikes, and Mencius used the eyes as an analogy. The heart is the sovereign of the five viscera, so the medical school says 'the heart is the sovereign organ, and the spirit arises from it.' The imprint on the forehead is the external manifestation of the heart, and it is the main part of the face, because it corresponds to the heart internally.

故曰胸中之心靜而正，則印堂之氣明而潤，則其神不驚不擾，和蘊而收。瞭者，安閒之常態也，以眸子動靜，可推常人也。又胸中之心不正，有偏向欹斜，或為名利之關鍵，或為事實之障礙，或為安危之所繫，或為連帶之所累。

Therefore, when the heart in the chest is quiet and upright, the color of the forehead appears bright and moist, and the eyes are not startled or disturbed, but rather gentle and restrained, capable of holding back. The term "liang" refers precisely to this state of calm and ease; from the movement of the eyes, one can discern the nature of a person's heart. Conversely, if the heart in the chest is not upright, leaning to one side, or if it is blocked by the concerns of fame and wealth, or hindered by actual obstacles, or related to one's own safety, or burdened by the entanglements of others, then the eyes will show signs of disturbance.

如有怒氣之動而不正，則印堂見燥暗之色；有憂氣之動而不正，則印堂有青膩之光；有懼有哀而心動不正，則印堂有赤黑之氣；或動於愛之而不可得，或動於惡之而不可除，則印堂有浮膩之青暗；或動於惡念之已動，或動於危機之潛伏，則印堂有赤焰之枯慘。則眸子之心動神亂，有驚疑，有繁擾，故眊焉。眊者，烏珠上翻，睫毛宜豎，倉皇泯亂之態也，亦以眸子動靜，而可推常人也。

If anger arises and the mind is not upright, the area between the eyebrows becomes dry and dark; if worry arises and the mind is not upright, the area between the eyebrows emits a bluish and oily light; if fear or sorrow causes the mind to be unsettled, the area between the eyebrows shows a reddish-black aura; or if one is stirred by love but cannot obtain it, or stirred by hatred but cannot remove it, the area between the eyebrows appears with a floating and dark bluish color; or if evil thoughts have already arisen, or if danger lurks behind, the area between the eyebrows shows a withered and fiery red color. At this time, the eyes reflect a disturbed mind and a confused spirit, filled with suspicion and disturbance, so it is called "mao."the so-called "mao" means the black part of the eye turns upward, the eyelashes stand straight, showing a state of panic and confusion; similarly, from the movement of the eyes, one can discern the nature of a person. Clearly, when the heart moves, it first changes the color on the area between the eyebrows, then changes the expression in the eyes, and when both are observed together, it is impossible to conceal.

餘據事實考之，凡人有醜惡之行，其面帶愧；有殘毒之行，其神帶岔；有不平之行，其神帶憤；有陰險之舉，其面帶煞；有損失之事，其面帶愁；有死亡之災，其神似脫。試觀擾人演陰之時，必黑搽三陰；演危險之間，必紅點印堂；演慘禍之際，必滿面油垢而塗脂；演疾病之時，必滿面青黑而浮土。此亦於中而形於外也之表現，亦言形格，言氣色，而後決其事實也。

I have tested this in practice: whenever a person does something wicked, his face shows shame; if he does cruel and vicious things, his expression shows a perverse look; if he encounters injustice, his expression shows anger; if he has sinister actions, his face shows a sinister aura; if he suffers loss, his face shows sorrow; if he faces death, his eyes seem to be about to flee. Let us look at the stage: when actors play villains, they must blacken the "San Yin" areas; when they play dangerous situations, they must apply red dots on the forehead; when they play tragic disasters, they must be covered with oily dirt and apply makeup; when they play illness, their faces are all dark blue with a floating yellowish color. This is an example of "what is within must be shown outside." Therefore, it is necessary first to discuss the shape and appearance, and then the aura, before determining the actual circumstances of a person.

公篤曰：髮為血之餘，色為氣之餘，亦為相法之一小部份。故束髮、辮髮、薙髮、革髮、剪髮，雖以國家政治為轉移，亦有形格之宜與不宜也。如木形必蓄髮為吉，否則多疾厄苦惱，而多羈畔之事實發生。其義者何？蓋木者，即樹木之義也，宜清秀明潤，而青色不忌也。如禾之有苗，如樹之有葉，故禾無苗則死，樹無葉則枯，此獨不利於木形之正義。其它水土火金各格，則無關係。如木形非蓄髮不可，至於長短形式，又在各人之愛耳。

Chen Gongdu said: Hair is the residual manifestation of blood, and complexion is the residual manifestation of qi. This is a minor branch of physiognomy. Therefore, tying up hair, braiding, shaving, altering styles, or cutting short hair, although changing with the country's regulations, still has differences in suitability with an individual's physical constitution. For example, people with a wood constitution must have long hair to be auspicious; otherwise, they will suffer from many illnesses, troubles, and entanglements. Why is this so? "Wood" refers to the meaning of trees, which are suitable for being clear, elegant, and moist. Seeing green is not forbidden. Hair for a person with a wood constitution is like seedlings for crops, or branches and leaves for trees: without seedlings, crops die; without leaves, trees wither. This is especially true for people with a wood constitution. For other constitutions such as water, earth, fire, and metal, this relationship does not exist. People with a wood constitution must have long hair. As for how long to leave it or what style to comb it into, that is up to each person's preference.

公篤曰：古人常言相由心變，斯言封難為定論。老子雖有禍福無門、為人自招之說，此語為改造社會之風化，現正人心而設，並非事實也。凡人稟先天之靈氣而生，受後天之培養而成，或富或貧，或貴或賤，或壽或夭，或勞或逸，皆種前世之因，結今生之果。故以靈根為周，而後化出形質，方有清奇古怪嚴肅厚重，而為八大正格；薄削弱露歪濁俗寒，而為八大反格。其富貴貧賤、壽夭勞逸各類，特等上等中等下等常等層次，皆在有餘不足中區分也。

Chen Gongdu said: Ancient people often spoke of "the appearance changes with the mind," but this statement is actually difficult to take as a fixed truth. Laozi mentioned "calamity and blessing have no doors, only people summon them," but that was a teaching meant to reform social customs and correct the hearts of people, not an actual fact. People are born by receiving the vital energy of the Earlier Heaven and mature through the cultivation of the Later Heaven. Whether they are rich or poor, noble or humble, long-lived or short-lived, hardworking or easygoing, all these are the results of causes planted in previous lives. Therefore, first there is the root of the vital energy, then it transforms into the form and constitution of the body, and thus there arise the eight correct types: clear, strange, ancient, peculiar, strict, solemn, thick, and heavy, and the eight opposite types: thin, sharp, weak, exposed, crooked, turbid, vulgar, and cold. As for the various categories such as wealth and poverty, longevity and short life, labor and ease, and the different levels such as extraordinary, superior, medium, inferior, and common, they are all distinguished between "excess" and "deficiency." In other words, it is not that the mind changes the appearance, but rather that the inherited form and constitution first arise, and then produce such thoughts.

有此形質，然後有其心志。心有上進之思，志有不群之立，以國家為己任，以潮流為改造。有此心志，然後有其行為。行者，受教育而栽培成材；為者，乘時勢而促進為用；各尋出路之階梯，各結團體之發達。有此行為，然後有其際遇。或因利害而同舟共濟，或因時勢而冒險工作，或因交情而連代關係之進取，或因環境而逼迫臨險之成功。故種善因，結善果；種惡因，結惡果；種富貴貧賤因，結富貴貧賤果；種壽夭疾苦因，結壽夭疾苦果。此其定論也。

With such a physical constitution, there comes the corresponding mindset and aspirations: a mind that generates thoughts of advancement, a determination to stand apart from the common crowd, taking the country as one's responsibility and the era's trends as objects to be transformed. With such aspirations, there comes the corresponding actions: what is called 'acting' is cultivating oneself through education to become capable; what is called 'doing' is advancing in accordance with the times to put knowledge into practical use. Each person seeks their own path, each person forms groups to seek development. With such actions, there comes the corresponding circumstances: sometimes people unite in the same boat due to shared interests, sometimes they take risks due to the urgency of the times, sometimes they support each other due to personal connections, and sometimes they achieve success amidst difficulties. Therefore, planting good causes leads to good results, planting evil causes leads to evil results, planting the causes of wealth and poverty leads to the results of wealth and poverty, planting the causes of longevity and illness leads to the results of longevity and illness—this is the established truth.

故格局主富貴，雖奢華淫佚，依然為富貴之人；格局貧賤，雖勤慎耐勞，依然為貧賤之輩。此命之格局使然，其任勞而盡其天職，乃完人道之本責，至於窮通，則聽天安命也。壽者酒色縱慾，依然多壽；夭者清心寡慾，亦是疾夭。此稟受之元氣使然，其修身而養其正氣，刀法聖人之規矩，至於壽夭，則聽其稟受也。

Therefore, those whose destiny is naturally destined for wealth and honor, even if they indulge in luxury and excess, remain among the wealthy; those whose destiny is naturally poor and lowly, even if they work diligently and endure hardships, remain among the poor. This is determined by the inherent structure of one's fate; as for their willingness to work hard and fulfill their duties, this is the moral responsibility of a person. As for their success or failure in life, they can only submit to heaven's will and accept their fate. Those destined to live long, even if they indulge in wine and lust, will still live long; those destined to die young, even if they cultivate purity and restrain desires, will still die young. This is determined by the original vital energy they were born with; as for their efforts to cultivate virtue and nurture righteous energy, this is following the rules set by the sages. As for the length of their life, they can only accept their innate disposition. The author says this not to encourage people to abandon cultivation, but to distinguish between what is one's inherent duty and what is determined by one's fate.

經云：老人貪淫好色者為大壽。蓋稟受之氣太充足，而無消耗之地，須排洩其精，放縱其欲，方能調和陰陽，平氣安神，放心暢性。可見天地之造化，在於自然承受也。故不能勉強改移其富貧，顛倒其貴賤，何況壽夭之生死關係尤大，又豈能強勉改移耶。

The Classic of Mutual Influence says: An old person who still desires淫欲 and is fond of beautiful women is actually a sign of a long life. This is because he has an abundance of original qi that has no place to be consumed, so he must discharge his essence and indulge his desires in order to harmonize yin and yang, balance his qi, calm his spirit, and open his mind and emotions. This shows that the workings of heaven and earth depend entirely on following nature. Therefore, a person's wealth or poverty cannot be forced to change, nor can his status be reversed by force;何况 the issue of longevity and death involves life and death, which is even more significant, and certainly cannot be changed by forcing it.

夫夭亡之相，稟受既薄，而形質輕浮，氣色枯膩，加以酒色過度，私慾自戕，亦不過多惡疾耳，壽亦定數也。惟懸樑自剔、投河服毒，不是稟受之氣弱而死，然亦有凶格以證之。如分尸紋、覆舟口、赤脈貫瞳、睛凸四白、結喉露痣、兩腋無毛、穀道無毛、印堂懸針、火焰紋、破錠聲之類，如無此類形格，萬無凶死之理由。

Regarding the signs of a short life: those born with weak constitution, light and frail physical form, and dull and greasy complexion, if they indulge excessively in alcohol and lust, harming themselves through private desires, they will not live much longer and will suffer from several serious illnesses, but their lifespan is still determined by fate. Only cases such as hanging oneself, drowning, or poisoning are not caused by a weak constitution, yet they can be verified by certain ominous physical features. For example, a split mark on the forehead, drooping corners of the mouth like a overturned boat, red veins crossing the pupil, protruding eyes with white showing around them, a prominent Adam's apple with a birthmark, no hair on the armpits or around the anus, a hanging needle mark on the forehead, a flame mark on the forehead, or a voice like a broken instrument; if none of these physical signs are present, there is no reason to believe in a violent or sudden death.

按聖門之顏淵，敏而好學，其非禮勿視，非禮勿聽，非禮勿動，非禮勿言，觀此可知其行為矣，何以已亡年三十二歲耶。又紀漢之管輅，神其技矣，其自斷云：神不守宅，目無守睛，恐四九之年，為我之厄。後果亡於三十六歲，而應四九之厄年矣。如能修改，則不驗其不守宅不守睛之格局。況管輅深通玄機，善測休咎，如此二子者，豈修身之道而未聞耶。

Take Yan Hui, a disciple of Confucius, who was intelligent and eager to learn, and who practiced the four "non" principles: "do not look, listen, speak, or act without propriety" as recorded in the Analects, chapter Yan Hui. From this we can see how he behaved, yet he died at only thirty-two. Now consider Guan Lu of the Han dynasty, who had reached an extraordinary level in divination techniques. He once predicted for himself: "My spirit does not remain in its dwelling, and my eyes lack a fixed gaze; I fear that the year thirty-six will be my time of death." Indeed, he died at thirty-six, fulfilling the calamity of the number thirty-six. If true cultivation could change one's destiny, then his pattern of "spirit not dwelling in its dwelling, eyes without fixed gaze" should not have come true. Moreover, Guan Lu was deeply skilled in the mysteries and adept at predicting good and bad fortune. Yan and Guan, these two individuals, could they not have heard of the way of self-cultivation?

然吾國數千年，有性命學，即道家者流，而有不生不死之白日飛昇者，亦據有清奇之仙姿、古怪之道貌。如老子形如古柏，周身露筋骨而少肉，即純木純陽之格也；莊子氣息以踵；東陽碧眼方瞳；呂祖神含真彩，而有寒灼之光；關尹輔角插天，而有凌雲之氣；火龍真人玉柱上貫百會穴；三峰祖師山林骨插後腦海。按此數者，雖有神傅姿質，尚有良好際遇，故得真傳而修煉，又得金丹而證道，超凡入聖者有之，白日飛昇者亦有之，惟不易得仙品之姿質，以及真傳與秘訣耳。茲特證明惑人各術，為將來之智者考取焉。

However, our country has had for thousands of years the study of life and death, which belongs to the Daoist tradition. Among them, there are indeed people who do not die and ascend in daylight, who possess extraordinary appearance and strange demeanor. For example, Laozi's appearance resembles an ancient cypress tree, with his bones and sinews clearly visible and not much flesh, indicating a pure wooden and yang pattern; Zhuangzi could breathe deeply enough to reach his heels; Dongyangsheng had a pair of bright green eyes and round pupils; Lü Dongbin had a radiant inner light with a cool and piercing glow; Guan Yinzǐ had high, towering temples that seemed to reach the sky, exuding a lofty and cloud-like aura; the Fire Dragon True Person had a jade-like column bone running through the Hundred Convergences point; and the Three Peaks Ancestor had mountain-forest bones piercing through the back of his head. These individuals, although possessing divine talents as if bestowed by heaven, still needed favorable circumstances to receive the true teachings and practice, and to obtain the golden elixir to attain enlightenment. Thus, there were those who transcended the mundane and became sages, and others who ascended in daylight. However, the quality of a true immortal's constitution, as well as the true teachings and secrets, are not easily obtained. Here, I specially clarify those misleading practices, leaving them for future wise people to examine and choose from.

公篤曰：天道淳厚，人物感受淳正之氣，其人厚；天道澆薄，人物感受不正之氣，分外聰明。古法與今法之相反，大體可知其梗概。故古人智化略遲，形質亦厚重，宗旨穩見，志向有定，處世堅忍耐勞，舉動操以規矩準繩，貪心不重，力量與責任相合，為與智識相等，故成功者多。蓋壯而冠，即操一定職業，可繩終身享用，其平穩而持久，其行厚而守信，憂思妄念不多，反覆阻礙尤少，先天充足，後天無虧，其有壽者居多，耋耄期頤者不奇矣。

Chen Gongdu said: When the heavenly way is thick and pure, people feel the pure and correct energy, and thus become sincere and upright. When the heavenly way is thin and shallow, people feel the incorrect energy, and thus become more clever and resourceful. The reason why ancient methods and modern methods are opposite can be roughly understood from this. In ancient times, people developed wisdom slowly, their physical forms were heavy and solid, and they advocated stability and caution. Their aspirations were fixed, they endured hardship and were patient in their conduct, and their actions followed rules and standards. Their greed was not strong, their strength matched their responsibilities, and their actions were appropriate for their understanding, so they achieved success more often. In their youth, after the coming-of-age ceremony, they fixed on one profession, which could be used throughout their lives. Their lives were stable and enduring, their conduct was sincere and trustworthy, and they had few worries and false thoughts. They encountered fewer obstacles and reversals. Their innate endowments were sufficient, and they did not lose them in later life, so they lived long lives, often reaching eighty or ninety years, and even a hundred years was not unusual.

今人智化頗早，元氣先洩，形質亦薄露。其志向大而縱橫，其持科學而強進，本尚武之精神，以機巧為適用，貪心既重而越正軌，妄念尤多而慕虛榮。故壯年即遊歷歐美，考查科學，遍覽古今，其又駁雜不純；其行又機巧而貪，其氛又剛燥而焰，其性又複雜而亂，不達目的尤多，驚險挫折不少，氣質不舒而多憂，花天酒地而從欲。先天之稟受本薄，後天之形質又虧，其不壽者居多，四九六七者常見矣。

Nowadays people develop intelligence early, and their vital energy has already been leaking out beforehand, making their physical forms and bodies thin and exposed. Their ambitions are great and they go out in all directions, relying on science to strive for advancement relentlessly, and with a spirit of martial valor, they regard cleverness as practical. Their greed is heavy, so they go beyond the proper path; their vain desires are numerous, and they are fond of showing off. Therefore, in their youth they travel to Europe and America, study science, and extensively read both ancient and modern works, but what they learn is mixed and not pure. Their actions are clever yet greedy, their ambition is fierce and impetuous, and their nature is complex and confused. They often fail to achieve their goals, encountering many dangers and setbacks. Their temperament cannot be relaxed, leading to much worry, and they indulge in sensory pleasures, giving way to licentious desires. Their innate constitution is already thin, and their physical condition is further weakened in later life, so many live short lives, often dying at thirty-six or forty-two. This is not because nowadays people are inherently inferior to ancients, but because the era's destiny has changed, the customs have altered, and the kind of energy people absorb has become thinner.

二者雖夭時之潮流所趨，而形格神氣必變更矣。古人清中氣厚者必多，今人清中氣薄者亦多；古人有才不露者尤多，今人有才浮露者亦多。故孔子曰：三十而立，剩下十八歲即立，而為階梯之初步；四十而不惑，刻下二十七成為不惑，爭名奪利之立功；五十而知天命，刻下為三十六歲，即能改造時勢，而有國家興亡之關係。

In ancient and modern times, although these differences are due to the trend of the times, people's physical constitution and spiritual energy must have changed accordingly. In ancient times, those who were clear and refined yet had strong vitality were more common; nowadays, those who are clear and refined but have weak vitality are more prevalent. In ancient times, those with talent who did not display it externally were more numerous; nowadays, those with talent who show it off are more common. Therefore, Confucius said, "At thirty I stood firm," which in today's terms would mean standing firm at eighteen, which is merely the first step in entering society. Confucius said, "At forty I was no longer confused," which today would mean being unconfused at twenty-seven, a time when one is eager to compete for fame and fortune and establish achievements. Confucius said, "At fifty I understood the Mandate of Heaven," which today would mean reaching that age at thirty-six, a time when one can already reshape circumstances and become involved in the rise and fall of the nation.

六十而耳順，刻下為四十五歲，即成功居多數，知時達世矣；七十而從心所欲，刻下為五十左右，即舉止安危，立言立法，從心所欲矣。故古今之情形不同，潮流之轉移各異，聖人之言，不足為定法矣。今之風鑑家，尤宜注意天道厚薄、時世盛衰、人事轉移、地形變通，與相法有連代之關繫焉。

Confucius said, "At sixty, I can hear what is said and understand it as it is." Now, at forty-five, one has already achieved much and can discern the times and understand worldly affairs. Confucius also said, "At seventy, I can act as I wish without transgressing the rules." Now, at fifty, one's every action relates to the safety of the whole situation, and one can express ideas and establish laws according to one's will without exceeding the limits. The ages mentioned in the original text of the Analects, When Politics is Practiced, should be recalculated today. This shows that circumstances have changed over time, and the flow of trends varies, so the words of the sages are no longer suitable as unchanging rules. Today, those who read faces should pay particular attention to the thickness and thinness of the heavenly way, the prosperity and decline of the times, the changes in human affairs, and the differences between regions—these all have a connection with the art of physiognomy.

公篤曰：內相一說，由來久矣，前賢已略言之而不詳，似不注重於內相明矣。今人多惑於茲，而又誤會其說，茲特證之。聖人云，於中必形於外，有內相者，必有外相以應之，宜隱藏者惟痣耳。不能以身上之某處有一骨不同，某處有一痕奇異，則評為如何富，判為如何貴也。請觀達摩之測量法，即如其輕重矣：其全身由項而下，僅佔十分之三分耳，故手足之相尚不為重，不過形局之一小補助品耳，其它骨痣痕紋，又為補助品之附屬品而已，至於富貴貧賤，末敢以此為定論也。

Chen Gongdu said: The concept of "inner appearance" has existed for a long time. Previous masters only mentioned it briefly without elaborating, indicating they did not place much importance on it. Modern people are often confused by this concept and have misunderstood it. I now specially clarify it. The sage said, "What is within must manifest outward." Those who have an inner appearance must have an outer appearance corresponding to it. The only thing truly suitable for concealment is a mole. One should not judge someone's wealth or status merely because there is a piece of bone different from others or a peculiar mark somewhere on the body. Please look at the method of measurement used by Bodhidharma, which is clear and distinct: the entire body below the neck accounts for only three tenths, so the appearance of hands and feet is not very important, merely a small supplementary element of the whole form. The other bones, moles, marks, and patterns are even more subordinate elements. To judge a person's wealth, status, poverty, or lowliness based on these is something I do not dare to take as a definitive conclusion. Since their weight is so small, they should not take precedence over the main subject, using subordinate elements to overshadow the main aspect.

假定有內相而無外相，則如美玉之埋山耳；有外相無內相，亦可超騰而發達也。內相外相相應，自然奇特，而非尋常之貴矣；單獨內相奇特，即前論為補助之附屬品，自然無關利害也。余每見形格清奇，無內相亦名成利就；又每見形格削陷，有內相亦家破身貧。此皆市檜惑人之說，不足為憑，而非正義明矣。

If a person has an inner appearance but no outer appearance, it is like a fine jade buried in the mountain, lying unused. If a person has an outer appearance but no inner appearance, he can still rise to success. When inner and outer appearances correspond with each other, it is a rare and extraordinary pattern, which is truly not ordinary wealth. If the inner appearance is peculiar by itself, according to what was said before, it is only a supplementary element, naturally unimportant. I have often seen people with a clear and strange outer appearance who have not had an inner appearance, yet they have achieved fame and success. I have also often seen people with a dull and unremarkable outer appearance, even if they have an inner appearance, who still end up with family ruin and poverty. This shows that the concept of inner appearance is just a trick used by common fortune-tellers to deceive people, which is unreliable and not the correct principle.

故經云：頭為諸陽之首，而佔全身十分之七；面為百部之全，而應五臟六肺之繫，方為正論也。按內相者，隱藏無質也。余考古之相法，以形格氣色為外相，有名有質故也；以精神聲音為內相，有名無質故也。此等論法，較為確實，而具正大之義論也。

Therefore, the classic text on physiognomy says: the head is the leader of all yang energies, accounting for seven-tenths of the body's weight; the face encompasses all parts of the body, corresponding to the meridians of the five viscera and six bowels—this is the correct view.the so-called「inner appearance」, is originally hidden and has no tangible form. I have studied the ancient methods of physiognomy, classifying form and color as external appearances, because they have names and tangible forms; and spirit and voice as inner appearances, because they have names but no tangible forms. This way of reasoning is more accurate and conforms to the proper principles.

公篤曰：眉毫、真毫、耳毫，古人多稱為有壽，而袁柳莊與衡真尤極力發揮此項議論：其眉毫如何貴壽，鼻毫如何富壽，耳毫如何壽考康寧。可見其法多據單獨部位而論，乃一偏之見，純繫小家而不知大體故也。古人以毫毛為相法之附帶品，亦有部位之輕重、加減之乘除，以重要牲為用神故也。

Chen Gongdu said: The growth of hairs on the eyebrows, nose, and ears is often regarded by ancients as a sign of longevity. Yuan Liuzhuang and the book "Hengzhen" further developed this idea to the extreme, discussing how hairs on the eyebrows indicate both nobility and longevity, hairs on the nose indicate wealth and longevity, and hairs on the ears indicate longevity, health, and well-being. It is evident that their methods mostly focus on a single body part for judgment, which is a partial view, and they are merely petty techniques that fail to grasp the bigger picture. Originally, ancients regarded hairs as secondary elements in physiognomy, with distinctions in the importance of different body parts and calculations involving addition, subtraction, multiplication, and division. The key was to use the most important part as the useful god.

余考眉為肺絡之正繫，肺主憂思，按《內經》云，肺主皮毛，此憂愁發現於眉故也。查眉之常度，以柔細清疏修長潤澤為合格，以枯燥焦亂浪濁雜毫，皆為眉之反格，號曰愁眉不展之類是也。按余考查，左眉露毫，主外務糾紛而發生，亦有刑弟兄叔伯者；右眉露毫，主內務顧忌而發生，亦有刑妻妾子女者。又考兩眉前半節，多應弟兄姊妹之刑剋，次亦自相殘害之不睦；兩眉後半節，多應妻妾子女之刑傷，次亦意見紛爭之忤逆。故眉之露毫，亦因肺氣不舒，肺竅閉塞，由憂思鬱結而反其常度也。

I have studied: the eyebrows are connected to the lung meridians, and the lung governs worry and thought. The Yellow Emperor's Inner Canon says the lung governs the skin and hair, so sorrow and worry manifest on the eyebrows. The normal appearance of eyebrows is soft, fine, clear, sparse, long, and moist; if they are dry, disordered, scattered, turbid, and have coarse hairs growing, these are abnormal signs, which are commonly referred to as "worried eyebrows." According to my study, long hairs growing on the left eyebrow indicate troubles from external matters, and may also indicate conflicts with brothers and uncles; long hairs on the right eyebrow indicate troubles from family matters, and may also indicate conflicts with wives, concubines, and children. Further, the front part of both eyebrows mostly relates to conflicts among siblings, followed by mutual harm and lack of harmony; the back part of both eyebrows mostly relates to injuries to wives, concubines, and children, followed by disputes and rebelliousness. Therefore, hairs growing on the eyebrows are due to the lung qi not flowing smoothly and the lung orifices being blocked, caused by accumulated worry and thought. Since the root cause is worry and thought, one should not simply wish someone a long life upon seeing long hairs on the eyebrows; one must first determine whether the hairs are on the left or right eyebrow, and whether they are in the front or back part.

鼻孔之竅，內通腎絡，側通肺管，此四竅之正屬偏屬也。外形屬土，中嶽之名始此也。鼻孔固有毫，但在收臧與露出為區分耳。大凡鼻毫以收藏柔細為吉，如粗多者，為聰明而勞碌；如細少者，為清閒而平安；如露出而長者，則家庭有刑剋人丁，及血系統之衰弱，六親無力而反遺累，雖主壽而非福，亦非壽之專部也。假定眉不高，耳不長，神不充，氣不聚，雖有鼻毫，亦不能為壽矣。可見鼻毫發露，為環境日勞，人丁日弱，子孫日見不力，皆非善相亦明矣。

The nose has several openings, which internally connect to the kidney meridians and externally connect to the lung's air passages. This describes the proper and secondary associations of the four openings. The nose's external form belongs to earth, hence the name "central mountain." The nose naturally has fine hairs; the difference lies in whether they are concealed or exposed. Generally, if the nose hairs are concealed and fine, it is auspicious; if they are coarse and numerous, it indicates intelligence but toil; if they are fine and few, it suggests ease and peace. If the nose hairs are exposed and long, there will be conflicts within the family, the lineage will be weak, and the six relations will not support but rather hinder. Such people may have longevity but lack happiness, and since the nose is not specifically associated with longevity, this is even worse. If the eyebrows are not high, the ears are not long, the spirit is not full, and the energy is not concentrated, then even if there are nose hairs, they do not indicate longevity. Therefore, exposed nose hairs signify an increasingly difficult situation, a gradually declining family, and children who are increasingly unhelpful, all of which are bad signs.

按耳竅內屬腎絡，限則為初年。耳毫雖主壽，然有缺點：或主神經昏憒，或主人丁衰弱，或主眼失其明，或主耳失其聽。如耳毫愈多而愈長，其破敗愈大，此為勞苦寒賤之流，或為果滯憂愁之輩。此三者皆非善相，風鑑家勿為柳莊衡真所誤也。如有毫露出，可以拔之，用酒揉搽，久則可減其勢，而事實亦可減輕，今附錄於此，亦相法之小補也。

The ear orifices are internal and belong to the kidney meridians, and they are associated with early years. Although long hairs growing in the ear may indicate longevity, they also indicate defects: they may indicate mental confusion, or a decline in family members, or blindness in the eyes, or deafness in the ears. The more and longer the hairs, the greater the decline. Such people are often laborers in poor conditions or those who are blocked and troubled. Hairs growing on the eyebrows, nose, and ears are all bad signs. Those who practice physiognomy should not be misled by the schools of Liu Zhuang and Hengzhen. If such hairs have already appeared, they can be plucked out and then rubbed and massaged with wine. Over time, this can reduce their influence, and the actual effects can also be mitigated. Now I record this method here as a small addition to the art of physiognomy.

公篤曰：相法一說，由來已久，各因時代變遷，則用神亦為之一轉移。刻下萬國交通，世界風行，但各有地帶不同，國家法律各異，以致應徵亦有互相出入，分地而論之可也。余考新相法，有骨相學一冊，此為一偏見之說，或因少數人之應驗而設。按骨相始於周代之鬼谷子，即山之有玉璞寶石，以分貴賤也；淵之有明珠水晶，以別真偽也。骨相之學，本此而論，乃中國古法一知之過渡時代，漢唐已不全用矣。

Chen Gongdu said: The art of physiognomy has existed for a long time. With the changing of the times, the useful god used in this art has also changed. Now that commerce is widespread across the world and the customs are popular everywhere, yet the water and soil of different regions vary, and the laws of various countries differ, so the same physiognomy may have different results in different places. Therefore, it is appropriate to judge according to different regions. I have examined the newly published physiognomy books, and there is a book called "Bone Physiognomy." This is a partial view, perhaps based only on the experiences of a few people. The theory of bone physiognomy originally started from Guiguzi in the Zhou Dynasty, like a jade璞 and precious stones hidden in a mountain, used to distinguish nobility and commoners; or pearls and crystal hidden in a deep lake, used to discern truth and falsehood. The study of bone physiognomy is based on this principle, belonging to a stage in ancient Chinese methods that only knew one aspect. By the Han and Tang dynasties, this method was no longer fully used.

一經流入歐西，藻飾文詞，變更名稱，復流入中國也。如眉尾之福堂骨，中國為外財庫，西人為蓄財骨，同一意也。據此立法，尚為相學之枝葉部位，不如達摩之形神音氣合論為詳，而可靠也。西人得此為研究之初步、試驗之過程，不如達摩百分之五也。

This system, after being transmitted to the West, was embellished with refined language, given new names, and then flowed back to China. For example, the "Futang bone" at the end of the eyebrows, known in China as the external treasure warehouse, is called the "treasure bone" by Westerners; they are actually referring to the same thing. Based on this, it remains only a superficial part of physiognomy, less comprehensive and reliable than the approach of Bodhidharma, who integrated form, spirit, voice, and breath into his theory. The Westerners use it merely as the first step in their research and as a process of experimentation, which is less than five percent of what Bodhidharma achieved.

又有手相學一冊。余考手相之說，始於唐代之李淳風，以八卦方位而立中宮明堂，以紋縱橫成形，象形立義，而別貴賤也。按手足為四肢，肢者，枝葉之義也，而非正幹明矣。又割斷手足，尚不致命，此不如頭面之重亦明矣。故達摩之測量法，以頭面佔十分之七，全身佔十分之三，亦出輕重之分而定也。凡個人以一百分測量，兩手得三分，萬不能以三分而勝過九十七分也。假定二者偶有應驗，或與形神暗合，不足為定法也。

There is also a book called "Hand Reading." I have studied the theory of hand reading, which originated in the Tang dynasty with Li Chunfeng. He used the eight trigrams and the central palace and bright hall positions on the palm to determine the shape of the palm lines, and interpreted their forms to distinguish between high and low status. To know that hands and feet are limbs, "limb" means branches and leaves, not the main trunk; moreover, cutting off hands and feet does not lead to death, showing that they are not as important as the face. Therefore, the method used by Bodhidharma, which assigns seven-tenths of the face and three-tenths of the body below the neck, is based on the importance of different parts. If a person measures everything out of a hundred parts, the hands only account for three parts, and it is definitely not appropriate to use these three parts to overshadow the remaining ninety-seven. Even if hand reading and bone reading occasionally match or happen to align with the form and spirit, it is just a coincidence, and cannot be established as a fixed method. If we are to establish a method, we must start from the face, which is the most important part.

近有相法大觀，採取清代名將名相之圖形，以及民國偉人、名流名伶名妓，無不盡量搜印，取以為證。按圖案驥，亦蹈《水鏡相法》引古作證之弊。按人生之形質神氣，各有不同，即同父母而先後生，或生，亦各有差異之點，何得有同樣之人而相比較乎。設有相同，先後之時代變更，窮通各異，又何得為同類之事業而定其限乎。如題為像譜大觀可矣，此非風鑑家所出之書也。凡讀吾書者，請注意後之測量五章，以及各種活法要訣，方是正宗，而不偏向也。

Recently there has been a book called "The Great View of Physiognomy," which collects images of famous generals and statesmen from the Qing dynasty, as well as great figures, celebrities, actors, and courtesans from the Republic era, and prints them together as evidence. This method of searching for a horse by its picture falls into the same old mistake as the "Water Mirror Physiognomy," which cites ancient people as proof. One must know that human form, quality, and spirit are all different. Even siblings born from the same parents, or even those born at the same time, have their own differences. How could there be exactly the same person to compare? Even if the appearance is truly the same, once the time periods differ, their fortunes and experiences will vary, so how can we determine that they must necessarily pursue the same kind of career or have the same boundaries? Such a book could be called "The Great View of Portraits," but it is not a book that should be written by a professional physiognomist. Those who read this book should pay attention to the later chapters on measurement and the various essential principles of living, for those are the genuine methods and will not lead one to one-sided conclusions. Comparing pictures to people can only give a superficial resemblance; only by understanding the principles can one truly discuss physiognomy.

公篤曰：近世風鑑家斷財帛官之富業，單據土星而論之，並且盲指而瞎吹，常有不近人情之說，又以土星一部而包括各項，是為相法之誤解。蓋財星之種類頗多：有正受之祖業，有坐守之自創，有官祿之致富，有承祧之偏受，有偏浮之發達，有交際之利益，有子孫之宏恢，有族戚之提拔，有知交之輔佐，有遠發之外業，有妻妾之暗助，有奴僕之勤勞，故非中嶽一部而可包括矣。茲特分類列後。

Chen Gongdu said: Recently, those who read faces have been judging a person's wealth and property solely based on the nose, which is called the "earth star," and they speak recklessly and boastfully, often making unreasonable statements. They also claim that the earth star encompasses all sources of wealth, which is a misunderstanding of face reading. One must know that there are many types of wealth stars: there is inherited ancestral property, self-established family businesses that are maintained, wealth gained through official positions, inheritance of the family lineage with partial benefits, sudden fortune from unconventional sources, profit from social connections, prosperity of descendants and family honor, assistance from close relatives, support from friends, success achieved through moving away from home to establish a career, secret help from wives and concubines, and diligent effort from servants. All these different paths cannot be fully covered by the single "central mountain" of the nose. Now, they are divided into thirteen categories as follows.

一．正受祖業之財，以南嶽高超寬隆為重，山根有樑上實次之。有無祖業，當以二部考查之；如祖業之多寡，則以其部位之勢如何，及氣質之聚，以分別而定之。二．坐守自創之財，以土星豐隆圓齊為重，年壽樑柱捲筒次之。能否創立，當以二部考查之；如創立之多寡，則以其部位之雄突，及氣聚之厚薄，以分別而定之。

The first category refers to wealth inherited from ancestors. It is characterized by a high and broad forehead, regarded as the 'Southern Mountain'. The second consideration is the presence of a strong bone structure at the root of the nose and a solid upper part. Whether one can inherit ancestral wealth is determined by these two features. The amount of ancestral wealth is assessed based on the strength and concentration of the气势 and气质 of these two areas, which determines the rank. The second category refers to wealth earned through one's own efforts and the ability to maintain it. It is characterized by a full and round nose, regarded as the 'Earth Star'. The second consideration is the nose bridge being like a pillar and the nose tip like a rolled bamboo tube. Whether one can establish a business is determined by these two features. The scale of the business is assessed based on the prominence and thickness of the气势 and the concentration of the气 at these two areas, which determines the rank.

三．官祿致富之財，以兩目清秀充藏為重，兩額上插厚輔次之。宦囊是否充裕，當以二部考查之；加進田宅之多寡，則以其部位之充分，及氣聚之久暫，以分別而定之。四．承祧偏受之財，以兩天倉豐隆雄突為重，土星敦厚圓隆次之。能否偏受產業，當以二部考查之；如偏受產業之多寡，則以其部位之厚薄，及其氣聚之旺弱，以分別而定之。

The third category involves wealth obtained through official position, which is characterized by clear and bright eyes with inner luminous spirit, and secondarily by the prominence and solidity of the sides of the forehead. Whether the wealth from official position is abundant is determined by these two features; the amount of land and property acquired is judged by the fullness and solidity of these areas, as well as the duration and strength of the qi gathering there, thereby determining the rank. The fourth category involves wealth inherited from the family lineage, which is primarily indicated by the fullness and prominence of the two sides of the Heavenly Granary, and secondarily by the thickness and roundness of the nose's earth star. Whether one can inherit a portion of the family property is determined by these two features; the amount of inherited property is judged by the thickness and thinness of these areas, as well as the strength and weakness of the qi gathering there, thereby determining the rank. The previous category of wealth is associated with the eyes and forehead, representing wealth earned through one's official position; this category of wealth is associated with the Heavenly Granary and the nose, representing wealth inherited from the family lineage, with different sources of origin leading to different areas of examination.

五．偏浮發達之財，以蘭臺圓厚勻收為重，又以蘭臺氣黃色紫定之。如意外之財，當以此部考查之；如得偏浮之多寡，則以其部位之大小，及其氣色之明潤濃淡，而合五行四時，以分別而定之。六．交際利益之財，則以廷尉圓厚勻收為重，又以廷尉氣黃色紫定之。如交際各項之財利，當以此部考查之；如得交際利益之多寡，則以其部位之大小，及其氣色之明潤濃淡，而合五行四時，以分別而定之。

The fifth category concerns wealth obtained through unexpected means, which is judged primarily by the left nasal wing, the "Lantai," being round and thick with even contours. The presence of yellow qi and purple color on the Lantai further determines this. All forms of unexpected wealth are assessed through this area. The amount of such wealth is determined by the size of the Lantai, the clarity and intensity of its color, and its compatibility with the Five Phases and the four seasons, thus determining its rank. The sixth category concerns wealth gained through social interactions, which is judged primarily by the right nasal wing, the "Tingwei," being round and thick with even contours. The presence of yellow qi and purple color on the Tingwei further determines this. All forms of wealth obtained through social interactions are assessed through this area. The amount of such wealth is similarly determined by the size of the Tingwei, the clarity and intensity of its color, and its compatibility with the Five Phases and the four seasons, thus determining its rank. These two types of wealth are both active and transient, so their assessment focuses more on color than on bone structure. The left Lantai governs unexpected gains, while the right Tingwei governs gains from interpersonal relations; the left and right should not be confused.

七．子孫發達宏恢大業之財，則以地庫豐隆而朝拱為重，人中深長、土星圓起次之。子孫是否宏恢門第，當以此三部考查之；如子孫發達之多寡，則以其部位之勢如何，及其氣色潤澤之虛浮充實，以分別而定之。八．族戚六親提拔之財，則以口角上仰、食祿二倉收斂為重，井灶勻配次之。如得族戚六親之助，當以此二部考查之；如族戚提拔而發達之多寡，則以其部位之勢如何，及其氣色明潤之濃淡，以分別而定之。

The seventh category refers to wealth derived from descendants who can prosper and enhance the family fortune. This is indicated by the fullness and prominence of the 「earth storehouse」 located on both sides of the lower jaw, with a converging upward trend. Next, observe the depth and length of the philtrum and the roundness of the nose's earth star. Whether descendants can bring prosperity to the family is determined by examining these three areas. The extent of their prosperity is judged by the strength of the energy in these areas and whether the color is superficial or substantial, thus determining the level of prosperity. The eighth category refers to wealth obtained through assistance from relatives and the Six Relations. This is indicated by the upward tilt of the corners of the mouth and the convergence of the 「food salary」 and the two 「grain stores」 on either side. Next, observe the size and even distribution of the 「well stove」 at the nostrils. Whether one can receive help from relatives and the Six Relations is determined by examining these two areas. The extent of prosperity resulting from such assistance is judged by the strength of the energy in these areas and the intensity of the color, thus determining the level of prosperity. The first category of wealth comes from the next generation, so it focuses on the lower part of the face, particularly the earth storehouse and the philtrum. This category of wealth comes from the previous generation and collateral branches, so it focuses on the corners of the mouth and the food salary and grain stores, with one area above and one below, each having its own specific focus.

九．弟兄平輩相輔而發之財，則以兩眉清秀修長為重，印堂豐滿平隆次之。如得兄弟平輩相輔而發之財，當以此二部考查之；如得輔助而發達之多寡，則以其部位之勢如何，及其氣色明潤之濃淡虛浮，以分別而定之。十．知交輔佐、友誼臂助而發達之財，則以兩顴高起上插玉堂為重，法令豐隆紋長次之。知交友誼是否輔佐臂助之發達，當以此二部考查之；如得外輔而發達之多寡，則以其部位之勢如何，及其氣色明潤之濃淡，以分別而定之。

The ninth category refers to wealth obtained through assistance from brothers and fellow generations. This is primarily indicated by the two eyebrows being clear, neat, and long, with the second consideration being the fullness and flatness of the forehead. Whether one can receive help from brothers and fellow generations is determined by these two features. The extent of success resulting from such assistance is judged by the strength of these areas, the brightness and intensity of the color, and whether it is solid or faint, thus determining the level. The tenth category refers to wealth obtained through the support of friends and acquaintances. This is mainly indicated by the high and upwardly extending 'Jade Hall' area on both cheeks, with the second consideration being the prominence and length of the philtrum markings. Whether one can truly receive help from friends and acquaintances is determined by these two features. The extent of success resulting from such external assistance is judged by the strength of these areas and the brightness and intensity of the color, thus determining the level. These two categories both refer to wealth obtained through the help of others, but they differ in proximity: brothers and fellow generations are related by blood and are reflected in the eyebrows and forehead, while friends and acquaintances are external supports reflected in the cheeks and philtrum. The eyebrows and forehead indicate kinship, while the cheeks and philtrum indicate dealing with outsiders. When making a judgment, these areas should not be confused with each other.

十一．破梓離鄉，遠發異地，立業於外者，則以眉尾之福堂骨高稜豐突為重，邊城上破而復上插次之。如異鄉是否立業，當以此二部考查之；至於發達之多寡，則以其部位之勢及突露，又以氣色之黃紫充足，以分別而定之。十二．妻妾暗助之財，則以奸門豎起上平玉堂、魚尾紋上仰為重，兩顴隆厚次之。有無內助之力及暗助之發，當以此三部考查之；至於發達之多寡，則以其部位之強弱，及其氣色之黃紫濃淡大小，以分別而定之。

The eleventh category concerns those who leave their native land and establish themselves elsewhere. The main focus is on the prominence and sharpness of the "Futang bone" at the end of the eyebrows, and whether it is full and prominent. Next, look at the "Biancheng" area, which may have some damage but still allows for insertion. Whether one can establish oneself in a foreign land is determined by these two areas. The degree of success is judged by the strength and prominence of these areas, as well as the sufficiency of yellow and purple coloration. The twelfth category concerns wealth supported secretly by a wife or concubine. The main focus is on the "Jianmen" area rising vertically and reaching the level of "Yutang," as well as the upward curve of the fish tail lines. Next, examine the fullness of the two cheekbones. Whether there is internal support and whether this support can be activated is determined by these three areas. The degree of success is judged by the strength of these areas, the intensity and extent of yellow and purple coloration. These two categories, one concerning the fate of leaving the homeland and the other concerning the support of a wife or concubine, are external and internal respectively, forming a contrast.

十三．奴僕勤勞，得力有用，而發達之財，則以腮頤力突重城為重，兩仙庫平厚豐起次之。有無奴僕可靠而得力，當以此二部考查之；至於發達之多寡，則以其部位之勢突與厚重，及氣色之明潤，以分別而定之。

The thirteenth category involves wealth gained through the diligence and effort of servants. This is characterized by strong and prominent cheeks, forming a 'heavy city' protection. Next, examine the two sides of the 'immortal warehouse' to see if they are full, thick, and prominent. The reliability and effectiveness of the servants can be judged from these two areas. The extent of success in this type of wealth depends on whether these areas are prominent and substantial, and whether their color and luster are bright and moist. Based on these factors, the level of wealth can be determined. The above thirteen categories represent the complete picture of the wealth star, not something that can be fully understood by just looking at the nose.

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.

奴婢成摹，定是寬宏待下；資財盈庫，決然勤儉持家。娨婦多因性垢，老後無歸；奚婆定是情乖，少年浪走。寬宏不如富貴，勤儉不如陰險，此衰世與盛世不同。性垢不損人便損己，故有無歸之說；乖戾家不和而親又疎，故有浪蕩之舉。

A household with many servants each following their own rules indicates that the mistress is broad-minded and kind to her subordinates. When the treasury is full of wealth, it shows that the mistress is diligent and thrifty in managing the household. Those who become discarded wives are mostly because of their corrupt nature, leading to old age with nowhere to go. Those who become maidservants are usually because of their perverse temperaments, and they were already indulging in reckless behavior when young. The author explains: in times of decline and chaos, being broad-minded is not as valuable as being wealthy, and being thrifty is not as effective as being cunning. This is the difference between a time of decline and a time of prosperity. Those with corrupt natures either harm others or harm themselves, hence the saying that they end up with nowhere to go in old age. Those with perverse temperaments have discord within the family and distant relatives, hence their behavior of being reckless and wandering outside.

為甚欺人？顯然淫亂。緣何無子？暗裡傷人。淫婦之心最毒，亂婦之心最惡，故有欺人手段，蓋持其美而驕其才；暗裡傷人，刑夫又刑子女。合觀前論，歷試無差；勉教後來，猶期善變。信手骨格部位，相輔而行；允矣血氣精神，由是而顯。如其善而守之，上添花；如其惡而不為，禍轉為福。

Why would someone openly bully others? It is clearly evident that they are engaged in licentiousness. Why would they have no children? It is because they have secretly harmed others. The author explains: the heart of a licentious woman is the most poisonous, and the heart of a disorderly woman is the most wicked, hence they have the means to bully others—relying on their beauty and boasting of their talents. Those who secretly harm others not only injure their husbands but also harm their children. When all these points are considered together, they are repeatedly accurate; they are written down to encourage future generations and to hope that they will reform and become virtuous. The structure and parts can be easily examined, supporting each other; the blood and spirit are indeed revealed through this. If one is originally good but can maintain it, that is adding flowers to a brocade; if one is originally evil but refrains from doing so, misfortune can be transformed into blessing.

公篤曰：希夷者，大華山之隱士也，姓陳名搏，字圖南，為五代末時人。其性命學繼呂祖之道統，風鑑受麻大之真傳。當宋太祖即位時，曾宣入朝相帝，賜以官不受，故賜號希夷，復歸於華山也。按希夷之法，言心不言相，故名心相篇，宣傳聖賢之禮教，發揚善惡之因果，含有老子之禍福無門、為人自招之義。

Chen Gongdu said: Xiyi Master was a hermit on Huashan Mountain, surnamed Chen, named Tuan, with the courtesy name Tunan, living in the late Five Dynasties period. His studies on life and death were passed down from Lü Dongbin's lineage of Daoist teachings, and his skill in physiognomy came from the true transmission of Master Ma Yi. When Song Taizu ascended the throne, he summoned him to the court to look at the emperor's face, intending to bestow an official title upon him, but he refused to accept it. Therefore, he was given the honorific name "Xiyi," and returned to Huashan Mountain. This school of thought only discusses the mind and not the physical appearance, hence the title "Essay on the Physiognomy of the Heart." Its purpose is to promote the rites and teachings of sages and to explain the cause and effect of good and evil, containing the meaning of Laozi's saying "Calamity and blessing have no gate, they are only summoned by people." Therefore, this essay discusses the cultivation of the mind and conduct throughout, differing from the previous chapters which focus exclusively on body parts and complexion.

余考盛世天道淳厚，尚道德禮義，而繩人以善，正也；亂世天道澆薄，尚陰險詐，而迫人以貪，權也。故管子云：衣食足而知禮義。太史公云：竊鉤者誅，竊國者侯，候之門，仁義存。由是觀之，生活為立身之本，潮流為人事之變。

I examine: In a peaceful era, the heavenly way is pure and thick, society values morality and propriety, and uses goodness to restrain people; this is called "correctness." In times of chaos and disorder, the heavenly way is thin and shallow, society values cunning and deceit, and uses greed to force people; this is called "flexibility." Therefore, the "Guanzi" says that only when clothing and food are sufficient can one know propriety; the historian Sima Qian cites the words of Zhuangzi's "Qu Che" saying that a person who steals a hook is put to death, but a person who steals a country becomes a prince, and at the gate of the prince, benevolence and righteousness are there. From this, we can see that livelihood is the fundamental basis for standing in the world, and the trend of the times is the cause of changes in human affairs.

盛世儉樸，其耗費不多，財源日豐，人心容易規正，用希夷之法可也，其法有益於風化故也。亂世浮奢，其耗費既多，財源日竭，人心飄搖顧忌，事實險詐百出，而不本乎禮義者，環境惡劣，逼迫而使之然也，其法既不為用。餘猶全錄者，此心相篇可抵朱子格言，以道德立網，以禮義立法，其意在規過遷善耳。餘有二語，為立身社會之必要：害人之心不可有，防人之心不可無，執中可也。

In times of peace, the customs are simple and frugal, expenses are not great, and the sources of wealth gradually become abundant. People's hearts are easily guided towards the right path, and at such times, the methods of Xiyi are appropriate, as they benefit the customs and moral education. In times of chaos and disorder, the customs are superficial and extravagant, expenses are great, and the sources of wealth gradually dwindle. People's hearts are unstable and full of suspicion, and in reality, there are countless deceptions. People are unwilling to act according to propriety and righteousness, as it is forced by the bad environment. In such times, the methods of Xiyi are not applicable. I still quote the entire text of the "Essay on the Physiognomy of the Heart" because this essay is as valuable as the "Zhu Zi Ge Yan" (Master Zhu's Admonitions). It uses morality as a guideline and propriety and righteousness as laws, with the intention of encouraging people to reform their mistakes and become virtuous. I have another two sentences that are essential for living in society: one must not have the intention to harm others, but one must not lack the vigilance against others. One should maintain this middle path.

眉起骨，髮燕尾，主刑子息。古法云：頭無惡骨。按眉尾起骨，為外財庫；眉頭起骨，主貴而刑昆仲。此言刑子，頗不合法。髮燕尾，主刑父母幼孤，亦不刑子。如為刑剋二字可也。

A person with prominent eyebrows and a hairline forming a swallow's tail shape is said to indicate harm to children. The author explains: According to ancient methods, there should be no evil bones on the head. A bone rising at the end of the eyebrows indicates 'external wealth storage'; a bone rising at the beginning of the eyebrows indicates nobility but harm to brothers. Here, the statement about harming children is not in accordance with proper principles. A hairline forming a swallow's tail shape indicates harm to parents and hardship in childhood, but not harm to children. If only the term 'harm' is used generally, it would be acceptable.

肥人面赤，主性姤心凶；瘦人髮黃，主奸貪暗殺。肥人以肉浮肉流為賤，面赤主邪行冷退，及好酒痔血刑剋之類。如性姤心凶，多出眉儂粗、目晴凸。其肥人面赤，主憂柔妄貪，讒諂徇私。瘦人為木局，以清秀為合格，髮黃者刑人丁而勞碌，多出愚而孤。其奸貪暗殺，均不合法。

A fat person with a red face indicates a jealous and cruel nature; a thin person with yellow hair suggests deceitfulness and secretly harming others. The author explains: a fat person with loose and flabby muscles is considered a lowly character, a red face indicates improper behavior, declining fortune, alcoholism, hemorrhoids, and punishments. If someone is said to be jealous and cruel, it is mostly due to thick eyebrows and protruding eyes. A fat person with a red face actually indicates a timid and greedy nature, fond of spreading rumors and flattering for personal gain. A thin person belongs to the wood element, and being clear and refined is considered a good character. Yellow hair indicates harming family members and hard work, mostly belonging to the dull and reclusive type. As for being deceitful and secretly harming others, it is not in accordance with proper conduct.

有頭無項，三十前死。此條合法。頭大項小為不配，故不壽。凡人低頭，天柱斷折，亦主貧夭，三十為交中界限故也。男人睛黃，性多急燥，再露者，犯刑名。睛黃多剛勇，盛世有倉猝之失，亂世為臨險而發。再露而有威者，皆大貴也；露而不收者，主刑剋與危險驚災，不善後也。

There is a description about someone who has a head but almost no neck, and such a person will die before the age of thirty. The author says this is in accordance with the principles of divination: a large head with a small neck is not harmonious, thus leading to a short life. Those who are accustomed to looking down have their "Heavenly Pillar" as if broken, which indicates poverty and a short lifespan. The age of thirty is the boundary where the previous fortune transitions into the middle fortune. The author also explains that for men, if their eye whites appear yellow, their temperament is usually impetuous. If the eyes are further protruding, they will be subject to legal punishment. The author distinguishes: those with yellow eye whites are often strong and brave; in times of peace, they may make hasty mistakes, but in times of chaos, they can rise to prominence in dangerous situations. Those with protruding eyes that carry an imposing aura are signs of great fortune. However, if the eyes are protruding and the spiritual light is uncontrolled, this indicates legal troubles and dangers, leading to unresolved situations.

男人眼大，常招陰人口舌。眼大者，妻頗賢淑；再浮白，性情乖戾，偏傲不常。其陰人口舌，指妯娌不睦耶？指內戚失和耶？或指遊蕩狎妓，而生口舌耶？

A man with large eyes often attracts gossip and disputes from women. The author explains: a man with large eyes usually has a quite virtuous wife; if there is a lot of white in the eyes, his nature tends to be capricious, stubborn, proud, and fickle. As for the so-called "gossip from the wife's side," it is unclear whether it refers to discord between the wife and her sister-in-law, or disputes among the wife's relatives, or perhaps disputes arising from the husband's wandering and engaging in improper relationships. The original text does not clarify this.

髮深者好淫，有結喉者惡夢，男女皆同。髮深好淫不確。按淫亂，神麗而流，色豔桃花，穀道多毛之例。髮深者氣厚，淫與不淫，不在此也。結喉招惡夢較驗，主勞碌亦合法。

A person with thick hair is said to be inclined to lust, and someone with a prominent Adam's apple often has bad dreams; this applies to both men and women. The author explains: saying that thick hair indicates lust is not accurate. To determine lustful tendencies, one should look at signs such as bright and wandering eyes, a rosy complexion like peach blossoms, and excessive hair around the anus. Thick hair merely indicates a strong vital energy, and whether someone is lustful or not is not determined by this. The statement about a prominent Adam's apple leading to bad dreams is more reliable, and the claim that it indicates toil is also reasonable.

耳珠生黑子，有水驚之災；男女捲髮，犯淫犯刑。耳珠黑病，主聰明奇技之專長，亦主水災應驗頗多。按男女捲髮，主刑人丁而愚拙；如淫亂，則兼有他部方驗。

A black mole on the earlobe indicates a disaster from falling into water or being startled; for both men and women, curly hair signifies both immorality and legal troubles. The author explains: a black mole on the earlobe suggests that the person is intelligent with a special talent, but the prediction of water-related misfortune is verified by many cases. Curly hair for both men and women indicates that there will be conflicts within the family and that the person's natural ability is dull; if one wants to judge about immorality, other body parts should also be considered for accuracy.

項後髮腳高肉如堆，眼深鬚黃，俱犯人命。項後高肉，主壽而剛；眼深主刑妻妾子女；鬚黃主刑剋駁雜。此言人命，頗不合法。犯人命者，神驚岔而浮四白，聲破而赤縷也。

A lump of flesh is piled high at the back of the neck, along with deep-set eyes and yellowish beard, can lead to murder. The author explains: a high lump at the back of the neck indicates longevity and a strong character; deep-set eyes indicate harm to wife, concubine and children; a yellowish beard indicates harm and a complicated fate. The original text says that such features would lead to murder, which is against the law. The true facial features that can lead to murder are a startled gaze with white circles around the eyes, and a broken voice with red blood vessels in the eyes.

目不轉睛，上下左右視者，俱主做。目不轉睛主偷盜，上視主驕傲，下視主險詐，左右視主邪淫奸貪。此言均主做，亦不合法，分而言之可也。眉重耳低，多是偏生庶出；婦人仰面，多有姦淫。庶出多應髮低岔，鬢曲突。耳低為附帶之品，眉重為憂愁之例，不能完全認為庶出。婦人仰面，多慕虛榮及驕傲，加以神浮、三陰青黑，方淫而奸。

Fixing one's eyes without moving, or looking up, down, or sideways, all indicate theft. The author explains: staring straight ahead indicates theft, looking up indicates arrogance, looking down indicates deceit and cunning, and looking sideways indicates lewdness and greed; the original text generally categorizes all these as theft, which is not in accordance with proper principles and should be distinguished instead. It also says that thick eyebrows and low ear position often indicate being a庶出 (illegitimate child); women who look up often have immoral behavior. The author explains: illegitimacy is more often indicated by low and uneven hairline and curved, prominent hair at the temples; low ear position is only an incidental sign. Thick eyebrows indicate worry, and cannot be generally taken as a sign of being庶出. Women who look up are mostly proud and vain, and further signs such as wandering eyes and dark coloration in the three yin areas are needed to indicate both lewdness and immorality.

身大手小不聚財，身小手大多下愚。凡形格以勻配為吉，此言不配也。身大手小主儒弱而怠惰，身小手大主勞碌而愚拙，此言其大體如是也。沙皮多起家，蛇皮多敗家。沙皮為沙點雞皺皮，寒暑皆然，主白手興家；蛇皮細膩冷滑，主刑剋冷退，女格最忌而賤也。

A large body with small hands is unable to accumulate wealth, while a small body with large hands is often of low intelligence. The author explains: when examining physical form and structure, it is generally considered auspicious if the parts are well-proportioned and harmonious. These two statements refer to cases where the proportions are not in harmony. A large body with small hands indicates a weak and lazy nature, while a small body with large hands suggests a life of hard work and foolishness—this is the general interpretation. It is also said that those with skin like sand are likely to become prosperous, while those with skin like a snake are prone to decline.the so-called 'sand skin' refers to skin with a grainy texture, resembling the wrinkles of a chicken's skin, which remains the same in both cold and hot weather, indicating the ability to build a fortune from nothing.所谓 'snake skin' refers to smooth and cold-slick skin, which is associated with suffering losses and a decline in fortune. In female physiognomy, this is especially undesirable and is considered a lowly disposition.

面大婦人多不孝，睛圓女子定妨姑。面大婦人有厚福居多，其肉浮主冷退，肉緊主夭亡，不孝則神急口吹方應。睛圓主氣疾夭壽，如髮低鬢突，則刑父母尤早。

A woman with a large face is often not filial; a woman with round eyes will certainly harm her mother-in-law. The author explains: a woman with a large face usually has deep blessings; if her muscles are loose, it indicates a decline in fortune, while tight muscles suggest early death. To determine lack of filial piety, one must also look at her fierce gaze and mouth shape like blowing fire. As for round eyes, it indicates illness and short life; if combined with a low hairline and prominent temples, the harm to parents will come much earlier.

腳肚小，背坑陷，一生無祿；目紅語結，好色無穹。腳肚，即股肱無包，主困苦；背脊坑陷，主虛花無壽。二者合有，主孤苦夭亡。目紅者，赤縷耶？赤光耶？語結者，心不定。二者合有，主駕疑妄舉。好色之說，或指北方人而言耶？

Those with thin and small calves and a sunken back spine will have no sustenance in life; those with red eyes and speech impediments will have insatiable desires. The author explains: "Foot belly" refers to the lack of muscle covering on the lower leg, indicating a life of hardship; a sunken back spine signifies being superficial and short-lived. If both are present, it indicates a life of loneliness and early death. As for "red eyes," it is unclear whether it refers to red blood vessels in the eyes or a glowing red light in the eyes, as the original text does not clarify. "Speech impediment" refers to inner uncertainty. If both are present, it indicates suspicion and reckless actions. As for the statement about being lustful, perhaps it refers specifically to people from the north.

眼大小，須偏斜，俱主懼內；夢話之人，需多妄語。眼大小，主有不同母之弟兄；須偏斜，主子女之分。或指北方人懼內耶？或明時天道多驗此耶？夢話多妄語有之，余考多憂慮及勞碌也。

A person with one eye larger than the other and a beard leaning to one side is said to indicate a tendency to fear his wife. Those who speak in their sleep are mostly inclined to tell falsehoods. The author explains: having one eye larger than the other indicates the presence of a half-brother from a different mother; a leaning beard suggests distinctions among children. As for the idea of fearing one's wife, perhaps this refers to the customs of northerners, or maybe it was more prevalent during the Ming dynasty when such omens were more commonly believed. Indeed, those who speak in their sleep and tell lies do exist; however, according to my experience, such people are more likely to be troubled by heavy worries and to be physically exhausted.

女人汗多主勞苦，無汗無子，汗香主子貴，汗濁主子賤。女人以血為主，汗為血之餘也。汗多主夫弱而刑剋，汗香子貴，汗濁子賤，無汗無子。此條為柳莊最驗，深得古法也。

A woman who sweats a lot will have a hard life; a woman who does not sweat will have no children. If her sweat has a fragrant smell, her son will be prosperous and noble; if her sweat is turbid, her son will be of low status. The author explains: a woman's essence lies in her blood, and sweat is the residual qi of blood. Excessive sweating indicates that her husband is weak and will suffer from misfortunes; fragrant sweat signifies that her son will be noble, turbid sweat signifies that her son will be of low status; if she has no sweat at all, she will have no children. This passage is the most accurate in Liuzhuang's Methods of Physiognomy, deeply capturing the essence of ancient techniques.

小兒咬齒妨母，開口睡者難養，男女關中不起，主邪惡夢魔迷惑。小兒咬齒，主疳疾，飲食停聚；開口睡者，先天氣洩也。關者，手上關骨也，關骨不起，主性愚，其邪惡之夢亦宜。自言自語，鬼迷壽夭；奸門十字紋，夫妻不睦。自言自語，主神經激刺，冷退敗家，惡疾而亡，非鬼迷也，柳莊以北方多狐邪而言之耶？奸門十字紋，主生離，豈止不睦而已。

A child grinding teeth while sleeping may harm the mother. Sleeping with the mouth open is difficult to raise. If the "guan" position on the hands of men and women is not prominent, they tend to have frequent evil dreams and be easily disturbed by demons. The author explains: grinding teeth in children is due to malnutrition and food stagnation. Sleeping with the mouth open is due to the loss of original energy from the body. The "guan" refers to the bone on the hand called guan bone. If the guan bone is not prominent, it indicates a dull nature, which makes sense why they often have evil dreams. Also, those who talk to themselves are said to be possessed by ghosts and have short lifespans. Couples with a cross-shaped mark on the jianmen are said to have marital discord. The author analyzes: talking to oneself is due to nervous stimulation, indicating a bleak fate and decline of family fortune, eventually dying from an evil disease, not really due to ghost possession. The author Liuzhuang probably said this because there is a common belief in the north about fox spirits causing trouble. Couples with a cross-shaped mark on the jianmen are said to have separation, not just marital discord.

女顴高大，能理家財；目中有痣，男主聰明，女主淫亂。女子顴高大，其人多才智，而代夫權，然主刑夫，或夫弱。目中有痣，主聰明而貴，痼疾而仇，男女皆然，女主刑剋，不主淫亂也。耳薄鼻樑低，嘴，胸堂凸，奴婢之格。此皆下賤之格：耳薄者，父母無靠；鼻樑低者，夫星困苦；口者，六親失和；胸堂凸者，性毒命否，故均微賤也。

A woman with high cheekbones is capable of managing family finances. A birthmark in the eye indicates intelligence for a man and promiscuity for a woman. The author explains: a woman with high cheekbones usually has intelligence and can take charge of her husband's affairs, but this also indicates that she may cause trouble for her husband or he may be weak. A birthmark in the eye signifies intelligence and high status, but also suggests chronic illness and enmity, which applies to both men and women. For women, it also indicates trouble with their husbands, but not necessarily promiscuity. It is also said that thin ears, a low nose bridge, an irregular mouth shape, and a protruding chest indicate a person destined to be a servant. The character describing the mouth shape is missing in the original text. The author explains: these are all signs of a lowly fate. Thin ears indicate unreliable parents; a low nose bridge indicates hardship for the husband; an irregular mouth shape indicates discord among the six relations; a protruding chest indicates a harsh nature and a blocked destiny—thus all these are signs of being of low status.

少者神散即死，老者項幹即死；女人唇白即病，唇青即死；小兒眼黑，十無一大；男子頭低，百無一成；婦人唇白，十無一子。此數句為柳莊精神，用之頗驗。按小兒神黑，餘疑為神浮之誤。女子以血為主，故唇紅者血旺而有子；唇白唇青，皆主疾厄不壽，何子之有。

A young person whose eyes are dull is likely to die soon, and an old person whose neck becomes dry and withered is likely to die. For women, a pale lip color indicates illness, while a blue lip color indicates death. For children, if their eyes appear dark and dull, out of ten such children, none will grow up. For men, if they walk with their heads low, out of a hundred such men, none will succeed. For women, if their lips are pale, out of ten such women, none will have children. The author explains: these sentences represent the essence of Liuzhuang's Methods of Physiognomy, and they are remarkably accurate. As for the phrase "small child with black eyes," I suspect it is a mistake for "spirit floating." Since women rely on blood as their foundation, a red and plump lip color indicates strong blood and the possibility of having children. Pale or blue lips indicate illness and a short lifespan, so how could they possibly have children?

眉生毫主壽。余考眉毫為憂愁而生，雖壽亦勞，非壽而有福也，故餘分朝上主刑剋，朝下主憂愁。耳白唇紅主子貴，老來好色主壽。耳白唇紅，主貴名而多祿，子貴又其餘事也。老來好色，主大壽，亦多子女。餘見七十餘之老人，尚有生育子女者，蓋因稟受之氣厚故也。

A long hair growing on the eyebrows indicates longevity. The author explains: according to my research, eyebrow hairs are caused by worry and sorrow. Even if one is long-lived, they will be hardworking and not necessarily both long-lived and prosperous. Therefore, I distinguish them: hairs growing upward indicate conflicts and troubles, while hairs growing downward indicate worry and sorrow. It is also said that white ears and red lips indicate descendants achieving honor and status, and an old person who still has a strong desire for sex indicates longevity. The author explains: white ears and red lips indicate that the person themselves has a noble reputation and abundant wealth and food, while the prosperity of descendants is secondary. An old person who still has a strong desire for sex indicates a long life and many children; I have seen elderly people over seventy who can still have children, precisely because they have a strong vital energy.

老人落鬚主刑子，老人不落髮主勞碌，女格老不落髮主淫而孤。此皆一偏之見，或北方情形不同。余考老人落鬚，主隱憂不遂；老不落髮，主勞碌刑剋；女不落髮，主壽。此言淫孤均不驗，或有他格相併也。

An old man losing his beard indicates hidden worries in his heart that cannot be relieved; an old man whose hair does not fall out indicates a life of toil and possible harm to his children; a woman who does not lose her hair in old age indicates licentiousness and loneliness. The author analyzes: these are all one-sided views, perhaps the situation in the north differs from that in the south. According to my research: an old man losing his beard indicates hidden worries in his heart that cannot be relieved; an old man whose hair does not fall out indicates toil and possible harm to his children; a woman who does not lose her hair in old age indicates longevity. The original text mentions licentiousness and loneliness, but these do not necessarily come true, unless there are other ominous patterns present, then such a conclusion may be made.

承漿無髯又坑陷，主水驚。此條合法。承漿為水行之專部，故驗水災。如氣色黑慘，主水災之時；如紅黑青各色混合，主血光瘡毒，或酒病之厄。女人口唇，下包上主口舌，上包下主心惡毒。口唇為相法之小部，關係衣祿。下包上者刑母，上包下者刑父。唇不固齒者多口舌。包者有餘與不足，主悋而見小也。

The area below the lower lip at the "Chengjiang" point, if it does not grow beard hair and is sunken, indicates a person who will fall into water and be startled. The author states this is in accordance with the principles: Chengjiang is a specific area associated with the water element, so it indicates water disaster. If the color at this area is dark and grim, it signifies the occurrence of water disaster; if the colors of red, black, and blue are mixed, it indicates blood-related injuries, sores, or illness caused by drinking alcohol. The author also says that for women, if the lower lip covers the upper lip, it indicates disputes and gossip; if the upper lip covers the lower lip, it indicates a malicious heart. The author explains: in physiognomy, the lips are a minor feature, related to clothing and sustenance. If the lower lip covers the upper lip, it indicates a punishment for the mother; if the upper lip covers the lower lip, it indicates a punishment for the father. If the lips fail to cover the teeth, it indicates much verbal disputes. As for one lip covering the other, it signifies that one side is excessive while the other is deficient, indicating that the person is stingy and has a short-sighted outlook.

男子髮粗犯刑，女子髮粗刑夫克子。男子髮粗，主勞碌厚及愚拙；女人髮粗，主刑傷憂愁，前業見耗，又有半數流落下賤也。色如粉如雲莫言好，恐招重刑；六指妨父而下賤。氣色以明潤天紫為吉。粉者，浮光也；雲者，散漫也。粉光浮出，主刑人丁及疾厄；故漫不聚，主虛浮多累及冷退。六指妨父頗驗，其下賤當另有他部不好，力應驗也。

A man with thick hair is prone to legal troubles, while a woman with thick hair may harm her husband and have difficulties with children. The author explains that thick hair on a man indicates toil and a heavy, dull disposition, also suggesting ignorance; for a woman, thick hair indicates punishment, worry, and the loss of ancestral property, and half of such people will end up in a lowly condition. It is also said that if the complexion appears like powdered white or like floating clouds, it is not a good sign, and one may suffer from serious punishment. Having six fingers may harm the father and lead to a lowly status. The author explains that a good complexion should be bright and slightly purple. 'Powder' refers to a white light on the surface, while 'cloud' refers to scattered, uncoalesced light. A complexion with powder-like light indicates punishment of family members and illness; a complexion with scattered, uncoalesced light indicates a superficial nature, many burdens, and a decline in fortune. The part about six fingers harming the father is quite accurate; as for the part about being lowly, it must be combined with other unfavorable signs to be accurate.

身白面黃不久困，身黃面白不久榮，陰囊無皺無紋主絕嗣。身白面黃者，外濁內清也；身黃面白者，外清內濁也，故有不久困、不久榮之說。下陰無皺者不壽，無紋者無子，皆驗。女人無指甲主愚，臍薄不好，臍生毛主淫賤。女人無指甲之說，繫不長耶？或易斷耶？臍以兩角上仰者，主子貴；薄之關係較輕。臍生毛主急燥及惡疾，亦為淫而不賤也。

A person with a white body color and yellow face color will not experience prolonged hardship; a person with a yellow body color and white face color will not experience prolonged prosperity. A man with no wrinkles or patterns on his genital area will be childless. The author explains: a white body and yellow face indicates external turbidity and internal clarity; a yellow body and white face indicates external clarity and internal turbidity, hence one experiences short-term hardship and the other short-term prosperity. A man with no wrinkles on his lower abdomen does not live long; a man with no patterns is childless—these two statements are accurate. It is also said that a woman without fingernails is dull-witted, a shallow navel is bad, and hair growing around the navel indicates promiscuity and low status. The author analyzes: regarding a woman without fingernails, it is unclear whether it refers to fingernails not growing or easily breaking, as the original text does not clarify. A navel that is slightly raised at both sides is favorable, indicating descendants and prosperity; a shallow navel has a lesser impact. Hair growing around the navel indicates a quick-tempered and prone-to-illness nature, which can be considered promiscuous but not necessarily low status.

周心有赤脈者，男主富，女主貴。心部外為亶中之地。赤脈直生乎？橫生乎？或圓繞乎？男主富不驗，或主美術之奇技；女主貴不驗，或主多子女也。人長手短，百無一成；魚尾上天倉，白手成立。人長為木形，多主聰明；手短為不配，當然有不足之勞碌。魚尾上天倉，主妻強而持家，或發妻財，有好內助故也。女人牙齒朝外妨父母，朝內刑子女。門牙上楞生者妨父，下楞生者刑母，朝外或為楞生乎？牙齒錯亂，不齊不勻，主刑子女及勞心，朝內或為錯亂乎？

If there are red veins around the heart area, for a man it indicates wealth, and for a woman it indicates nobility. The author explains: the area corresponding to the heart externally is called 'Shanzhong'; however, the red veins may be vertical, horizontal, or forming a circle, but the original text does not specify. The statement that a man with such veins will be wealthy may not hold true, but he might have special talents in skills or arts. Similarly, the statement that a woman with such veins will be noble may not hold true, but she might have many children. It is also said that a person with a tall stature but short arms will not be found among a hundred people. Those with the fish tail lines connecting to the Heavenly Granary can start from nothing and become wealthy. The author explains: a tall stature is of the wood type, usually indicating intelligence; short arms are not in harmony, naturally leading to hard work due to insufficient strength. Those with the fish tail lines connecting to the Heavenly Granary indicate a capable and managing wife, or gaining wealth from the wife's family, because they have a good helper at home. Furthermore, for women, protruding teeth facing outward may harm the parents, while teeth receding inward may harm the children. The author explains: front teeth growing overlapping from above may harm the father, and overlapping from below may harm the mother. The original text refers to 'facing outward' possibly meaning this overlapping growth; teeth that are misaligned and uneven may harm the children and cause worry, and the original text refers to 'facing inward' possibly meaning this misalignment.

女人面黑身白主貴，面班身青主賤。面黑身白，即上之外濁內清乎，此為含蘊而藏，故主貴而多祿；面班主冷退，身青主勞碌，此古法之為用也。女格瘦而唇紅主多子，瘦而唇白主不壽。口唇為丹田之外表，故血足之人，唇必紅如塗朱，其子女最多而貴；唇白血不足，故多疾厄，而壽亦弱，子女亦少，此為女格之忌也。

A woman with a dark face but fair skin is a sign of high status, while a woman with facial spots and a bluish body color indicates low status. The author explains: a dark face and fair skin indicate external turbidity but internal clarity, which is subtle and capable of containment, hence indicating high status and abundant wealth. Facial spots indicate a decline in fortune, and a bluish body color indicates a life of toil—this is the application of ancient methods. It is also said that a thin body with red lips indicates many children, while a thin body with pale lips indicates a short lifespan. The author explains: the lips are a manifestation of the body's qi and blood. Therefore, those with sufficient blood have red lips like cinnabar, and such people have the most children and are prosperous; pale lips indicate insufficient blood, leading to frequent illness and misfortune, a short lifespan, and few children—this is considered a taboo in female physiognomy.

黃面婦人多好色，唇青唇白決無兒。黃面好色之說不確。余考好色，為桃花之面、秋水之目、斜視不正、三陰青黑、髮粗而濃、聲破而斷之例。黃面者，主心地偏窄，認識不定，又主勞心見小。唇青白詳上。瘦人血白必心狠，肥人血白必心慈。此二者皆無稽之談也。血本紅色，那有白色來？勿論肥瘦，均以血紅而充足為健全之體質。余考血字，恐為面字之悞。瘦人面白，主智勇而務名；肥人面白，主才短而庸和。

A woman with a yellow complexion is often said to be lustful, and one with pale or blue lips is surely childless. The author explains: saying that a yellow complexion indicates lustfulness is not accurate. According to my research, the signs of lustfulness are: a face with a rosy glow, eyes bright and clear like autumn water, a slanted gaze, dark blue on the three yin areas, thick and coarse hair, and a broken, intermittent voice. A yellow complexion actually indicates a narrow-minded heart, wavering judgment, and a tendency to worry and have a short-sighted view. As for pale or blue lips, this has already been discussed earlier. It is also said that a thin person with pale blood is surely cruel-hearted, while a fat person with pale blood is surely kind-hearted. The author refutes this: these statements are nonsense—blood is originally red, where is there white blood? Regardless of being thin or fat, a healthy constitution is indicated by red and full facial color. I suspect that the character 'blood' here may be a mistake for 'face': a thin person with a pale face indicates someone wise and brave who values reputation, while a fat person with a pale face indicates someone with limited ability and a peaceful nature.

少年黑斑主死，老人斑高黑主壽，斑黃平者主貧，小兒腰闊主壽。少年生斑主冷退，亦主夭亡；老人生斑主壽，斑黑而高者為吉，斑黃而平者勞碌，亦有刑剋人丁也。小兒腰闊，言其氣厚也。生肉須從腰部起方吉，其它皆非吉。四肢幹，一年死；四肢潤，二年富。凡人發體，當然要先從腰部起方吉。如先發面部，則刑人丁及不壽之例。手足乾枯主死，手足潤澤亦平常，主富之說不確。

A black spot on a young person's body indicates death, while a raised and black spot on an elderly person's body indicates longevity. A yellow and flat spot indicates poverty. A wide waist in a child indicates longevity. The author explains: a black spot on a young person's body indicates a decline in fortune and early death; a black spot on an elderly person's body indicates longevity, with a raised and black spot being auspicious, while a yellow and flat spot indicates toil and the possibility of harming family members. A wide waist in a child indicates strong vital energy. It is also said that when a person becomes fat and plump, it is auspicious if the fatness starts from the waist, but if it starts from elsewhere, it is not auspicious. Dry and withered limbs indicate death within a year, while moist and lustrous limbs indicate wealth within two years. The author explains: when a person becomes fat and prosperous, it is natural for the fatness to start from the waist; if it starts from the face first, then it indicates the possibility of harming family members and the person's own short lifespan. Dry and withered hands and feet indicate death, which is correct; moist and lustrous hands and feet are just ordinary, and the statement that wealth will come within two years is not accurate.

老人髮黑生齒，主大壽，為大孤獨格；臥蠶發紫色，主生貴子。老人髮黑主勞碌，生齒主添壽，但刑妻妾，克子女。余考臥蠶黃而青潤，主生子；紫而紅潤，主生女。或北力水土不同耶？或永樂時氣候不同乎？奸門雜色，主收娼妓為妻妾；眉尾黑白交加，主以花酒亡身。奸門青黃黑赤之雜花氣色，主淫亂而狎妓；眉尾黑白交加，主官訟是非，交際受累。此言花酒己身，或因花酒而生官訟乎？又有主妻妾淫奔，而漏家財，因之而生害也。

An elderly person whose hair turns black again and who regrows teeth signifies a long life, but it is a very lonely pattern. If the卧蚕 (the area under the lower eyelid) shows a purple color, it indicates the birth of a noble son. The author explains: an elderly person whose hair turns black again indicates hard work and toil, and regrowing teeth signifies added years of life, but this pattern may cause harm to the wife and children. According to my research, if the卧蚕 shows a yellow color with a greenish and moist appearance, it indicates the birth of a son; if it shows a purple color with a reddish and moist appearance, it indicates the birth of a daughter. Liuzhuang's view differs from this, perhaps due to differences in water and soil in the north, or perhaps because the climate during the Yongle period of the Ming Dynasty was different from today. It also says that if the奸门 (the area near the nose) shows mixed colors, it indicates marrying a prostitute as a wife or concubine; if the eyebrows end with black and white colors intermingled, it indicates dying from indulgence in wine and women. The author explains: if the奸门 shows a mixture of green, yellow, black, and red colors in a patchy manner, it indicates licentiousness and frequent visits to brothels; if the eyebrows end with black and white colors intermingled, it actually indicates legal disputes and being involved in troubles due to social interactions. The original text says dying from indulgence in wine and women, perhaps referring to legal troubles caused by such indulgence. There is also another pattern, which indicates that the wife or concubine runs away, leading to the loss of family wealth and thus bringing calamity.

老來多睡主死，少年多睡主愚，眼忽下視主死災。老人多睡，其氣已衰故也；少年多睡，其人無思慮故也。一主死而一主愚，皆為合法。眼忽下視主死，指有病之人耶？或為下脫之誤也。聲忽急燥主疾，聲忽斷主死。聲音忽燥，主驚疑不安，氣質已動故也，尚不為疾厄；聲音忽斷，主腎氣不足，此為疾厄之先兆，尚不為死災也，當以眼神脫方死。

The divination text states that an elderly person who sleeps excessively is a sign of death, while a young person who sleeps excessively is a sign of foolishness. If one's eyes suddenly look downward, it indicates a death omen. The author explains: an elderly person sleeping excessively is due to the decline of vital energy; a young person sleeping excessively is due to lack of mental activity. One indicates death, the other indicates foolishness, both conforming to the rules. As for eyes suddenly looking downward indicating death, does this refer to someone who already has an illness? Or is "downward gaze" a mistake for "downward detachment"—meaning the eyes lose their focus and look downward, which is truly a death omen? It is also said that a sudden change in voice to become abrupt indicates illness, while a sudden interruption of voice indicates death. The author distinguishes: a sudden abrupt voice is due to inner anxiety and restlessness, and the vital energy is already fluctuating, which is not yet a serious illness; a sudden interruption of voice is due to insufficient kidney energy, which is a premonition of illness, but not yet a death omen—true death must be determined by whether the eyes have detached, for only when the eyes detach is it truly a death omen.

氣色好，唇白亦不好；男女頂髮落，主老來窮苦。余考氣色好者自然好，唇白主病，乃血不足也。頂髮落，主老來勞心及子女不力之例，主窮苦勞心占半數，子女不力占半數。魚尾有梅花影者，主妻妾敗家。魚尾有梅花影，主花柳疾病及血光瘡疥之例。此云妻妾敗家，或為收妓女為妾，以致家庭失和睦，而怪異發生乎？或為妻妾外遇，破人惑誘，而捲逃一切乎？

Although the complexion is good, pale lips are not considered good; if a man or woman loses hair on the top of their head, it indicates poverty and hardship in old age. The author explains: according to my research, a good complexion is indeed good; pale lips indicate illness, which is due to insufficient blood. Losing hair on the top of the head indicates old age with excessive mental labor and lack of support from children: half of this is due to poverty and mental strain, and the other half is due to untrustworthy children. It is also said that if there are梅花-shaped shadows at the corners and tail of the eyes, it indicates that the wife or concubine will ruin the family. The author analyzes: the appearance of梅花-shaped shadows at the corners and tail of the eyes actually indicates diseases related to venereal infections and wounds or sores. The original text referring to the wife or concubine ruining the family may mean taking a courtesan as a concubine, causing family discord and strange incidents; or it may mean that the wife or concubine has an affair outside, is lured away by someone, and takes everything from the family and runs away.

公篤曰：柳莊姓袁，為明初時人。永樂鎮北平時，姚廣孝輔永樂以帝位，借柳莊以望其心志，此柳莊之遇合，為千載一時之良機也。按柳任為北方人，遊歷不遠，經驗不當，純繫小家，多據鎖碎小部之談，而為正義之法頗少，易地不驗，拘執不變，不可為定法明矣。

Chen Gongdu said: Liu Zhuang, surnamed Yuan, was a person from the early Ming dynasty. When the Yongle Emperor was still governing Pingzhou in the north, Yao Guangxiao assisted him in securing the throne, and he used Yuan Liu Zhuang to observe people's intentions. Liu Zhuang's experience at that time was indeed a rare opportunity in a thousand years. As for Yuan Liu Zhuang, he was originally from the north, had not traveled much, and his accumulated experience was not comprehensive. His methods were purely of a small scale, mostly based on minor features, and there were few methods that conformed to the correct principles. His methods would not work in another place, and he was rigid in his adherence to established rules without knowing flexibility, so obviously they could not be established as fixed laws.

加以私心自用，妄改前人部位，顛倒限，相法之誤，實始於此。今選此篇，尚為其特長者，而其不合法不應驗之處尤多，故餘另加補註，使閱吾書者明瞭正宗，而容易進步耳。業風鑑者，更宜分別其正義，勿為異端所俟也。餘以良心評論，全力經驗，故從其實也，非敢故意菲薄前人、指出其奸偽為快者可比，請詳查其六害五露之說，自然瞭解焉。

In addition, he was self-centered and arbitrarily altered the established positions set by predecessors, and even reversed the years of good fortune; the errors in physiognomy really began with him. This time, I have selected this passage, choosing the part where he was most skilled, but there are still many places that are not in accordance with principles and cannot be verified. Therefore, I have added supplementary notes to help those who read this book to recognize the orthodox approach and progress more easily. Those who make a living by fortune-telling should clearly distinguish what is correct from what is not, and not be led astray by heretical doctrines. I am commenting honestly based on my conscience and all my experience, so I only speak the truth, and it is not intentional to belittle predecessors or take pleasure in exposing their weaknesses. Please carefully examine his discussions on the six harmful eyebrows and the five exposed eyebrows, and you will naturally understand.

公篤曰：骨相之學，始於東周之鬼谷氏所創，而分別其貴賤壽夭勞逸六項。餘據經云，內載有頭無惡骨，方可包括其大概。然有如天山之雄突，如秦嶺之嵯峨，如嶂如巒，如嶽如峌，種種奇形異狀，幾至而不能命名也。按骨主氣，內應於腎絡，為陽為君，故以堅奇聳突、有威有勢者為貴；肉主血，內應於脾絡，為陰為臣，以細膩暖潤、以勻以厚者為富。

Chen Gongdu said: The study of bone structure began with Guiguzi during the Eastern Zhou dynasty, used to distinguish six aspects: nobility, commonness, longevity, short life, toil, and ease. I rely on the classic texts of bone structure, which state "the head should not have evil bones," to summarize the main points comprehensively. However, the shape of the skull varies greatly: some resemble the majestic and abrupt peaks of Tian Shan, others the perilous and rugged mountains of Qilian, some like ridges, others like mountain ranges, some like the Five Mountains, others like isolated peaks, all sorts of strange and varied forms, almost beyond naming. To know that bones govern qi, which corresponds internally to the kidney meridians, belong to yang, and are the sovereign; thus, those that are hard, peculiar, high, and prominent are considered noble. Flesh governs blood, which corresponds internally to the spleen meridians, belong to yin, and are the ministers; thus, those that are fine, smooth, warm, and evenly thick are considered wealthy.

而骨肉之相，莫奇於頭面之部何哉？蓋頭為諸陽之首，百脈之所會；面為五臟之表，精靈之所聚。其骨相者，如山之蘊美玉，如淵之藏明珠，亦天地之靈氣所生，以別其上中下需之品級而定，皆在大小長短高低之間耳。茲將各骨繪圖註明，以便閱者一識即能分別其為貴骨富骨壽骨之類也。

Then why is the facial structure considered most remarkable in determining the character of a person's bone structure? Because the head is the leader of all yang energies, and all the meridians of the body converge here; the face is the external manifestation of the five internal organs, and the essence, qi, and spiritual light of the entire body gather here. The bone structure of the head and face is like a beautiful jade hidden in a mountain or a pearl hidden in a deep pool; it is also formed by the spiritual energy of heaven and earth. To distinguish between superior, middle, and inferior categories, the key lies in the size, length, and height of the bones. Now, various types of bone structures are drawn as figures with explanations, so that readers can easily recognize which are bones of nobility, wealth, longevity, and so on.

骨相第一式：按第一圖式，名為朝天伏犀骨。上至百會之頂，下至中正之部，兩側外圍城，直上入鬢曲，下達眉尾之福堂，即成一顆印之方形，又名方伏犀骨是也。主大富大貴，大名大壽，而盛世之帝王格，次則割據之霸業，而潛號之例。此專制時代之論。如民治國家，不為一國之元首，次亦各部長，及屏藩主席也。主特別英明神武，大勇機智，動靜於全國有安危，喜怒於人民有禍福。故《博物志》有云：金龍頭上有物，如博山之形，其精靈之結晶，完全凝結於此。有此靈物，方能噓氣成云，扶搖直上，飛昇於九天也。此為特貴之品，故列為第一。

The first type of bone structure, known as "Chao Tian Fu Xi Gu" or "Skyward Hidden Rhinoceros Bone," is depicted in the first illustration. This bone runs upward from the top of the head to the "Bai Hui" point, and downward to the "Zhong Zheng" point on the forehead. On either side, it is bounded by the outer edges of the temples, known as "Bian Cheng." It extends upward to the bend of the hairline at the temples and downward to the "Fu Tang" point at the end of the eyebrows. When combined, this forms a square shape, hence also called "Fang Fu Xi Gu" or "Square Hidden Rhinoceros Bone." People with this bone structure are destined for great wealth, high status, and long life. In times of peace, they are of the caliber of emperors; even if not reaching that level, they may become regional warlords with their own titles. This is the traditional view from the imperial era. In a democratic or republican country, even if they cannot become the head of state, they may still hold positions such as ministers of a department or chairmen of a province. These individuals are exceptionally wise and capable, with great courage and resourcefulness. Their every action affects the safety of the nation, and their emotions influence the fortune of the people. Therefore, the Jin dynasty scholar Zhang Hua wrote in his "Bo Wu Zhi" that a golden dragon has a special feature on its head, resembling a layered mountain-like structure called a "Bo Shan Lu," which is the condensed essence of its spiritual energy. With this magical object, the dragon can exhale clouds and rise to the heavens. The "Fu Xi Gu" bone on a human body is equivalent to this magical object, making it a highly valuable trait, hence it is ranked first.

骨相第二式：按第二圖式，名為巨鰲伏犀骨。上至天中之部，而至髮際之間，下至華蓋之部，平橫一長幅，而過額角之邊城，即成橢圓形式，又名橢圓伏犀骨是也。主上中貴。故有巨鰲人腦，當作尚書之說，即指其骨質之大而長者。古法多指為文貴之樞紐。余考刻下，多操兵柄之武貴，或為文人而兼武職，或為投機而操兵柄。又宜以各部之兼體而論。據橢圓伏犀骨，如眉平神有威煞，則終身武權，大為屏藩柱石之臣，次亦師旅邊鎮之將；如眉曲而神和，靜則終身文貴，大為宰輔樞紐之官，次亦剌史廳道之職，以及遙領兵備武權之例。其人有大志，其性剛決而堅忍，陰而乘時，喜怒不常，憂樂不時。余考盛世專制時代，多為公侯將相之局，小亦刺史州郡之守。亂世民治時，多為割據稱雄之品，次亦廳道師旅之貴。不過盛時久，亂世暫耳。

The second type of bone structure, as shown in the second diagram, is called "Jü'áo Fú Xī Gǔ" (the bone of the giant turtle lying on a rhinoceros). It starts at the "Tianzhong" (the center of the forehead) and extends all the way to the hairline; its lower end reaches the "Huagai" (the celestial canopy) above the eyebrows, spreading out horizontally as a long strip and crossing over the "Biancheng" (the border city) at the temple. The whole structure is oval in shape, hence it is also called "Oval Fú Xī Gǔ" (the oval rhinoceros bone). This bone indicates a person of high or moderate status and power. Ancient face reading texts mention the saying "Jü'áo rén nǎo, dāng zuò Shùshū" (the giant turtle's brain inserted into the human brain, indicating a position as a Minister of the Ministry of Personnel), referring precisely to the appearance of this bone being thick and long. Traditional face reading methods often regarded this bone as the key to becoming a high-ranking official in the civil service, but after examining current examples, I, Chen Gongdu, have found that those with this bone are mostly military leaders holding power, or originally scholars who also held military positions, or those who gained power through opportunistic means. Therefore, when judging, one must also consider other facial features. For the oval rhinoceros bone: if the eyebrows are straight and the eyes carry an aura of authority, the person will hold military power throughout their life, becoming a major minister who supports the state or a general commanding troops and defending the borders; if the eyebrows are curved and the expression is calm and composed, the person will follow the path of civil officials, becoming a high-ranking central minister or a local governor, and there are also cases where they hold military titles while serving in civilian positions. Such people have grand ambitions, are decisive and resolute, capable of endurance, have deep inner strategies and are good at taking advantage of opportunities, and are unpredictable in their emotions, fluctuating between joy and sorrow. According to my observations, in the prosperous era of imperial rule, they often become generals and ministers, while in lesser positions they become governors or prefects of states and prefectures; in times of chaos and disorder, they tend to become warlords who seize power, while the next best are those holding positions at the level of prefectures and military commands. The difference is only that in prosperous times, their wealth and status last longer, while in times of chaos, they are less enduring.

骨相第三式：按第三圖式，名為武庫伏犀骨。在南嶽之間，上過髮際，下至印堂，左右以額角為止，圓突高拱，而成一圓形，即圓伏犀骨是。其大者為上貴，如圓伏犀骨小者，亦為州伯邑候之例，但以其骨之勢如何，高低大小如何，以定其事業成功之大小久暫也。按圓伏犀骨，雄突而有勢，亦主上貴之權祿，勿論盛衰時代，皆為國家屏藩大臣，最低下者，亦為州郡太守，然得政治之盛名，流芳身後也。如圓伏犀骨，小突而無勢，大為廳道中貴，次為州伯邑侯；如超過上列之名，則為偏副之佐使，否則短期即經挫折，而見險阻，及不得美好名譽也。其人天性中有機智，厚中有巧詐，有迫於事實之奸險行為，其心則慈良而貪也。有武權者，剛決勇為，貪妄走險也。

The third style of bone structure, as shown in the third diagram, is called "Wu Ku Fu Xi Gu" (Military Storehouse Hidden Rhinoceros Bone). It appears on the forehead, specifically in the area known as "Nan Yue" (Southern Mountain). It starts from the hairline at the top, extends downward to the "Yin Tang" (Hall of Impressions), and reaches the temples on either side, forming a round, high arch. This is referred to as "Yuan Fu Xi Gu" (Round Hidden Rhinoceros Bone). A large and prominent Yuan Fu Xi Gu indicates a person of high rank and prestige. Even if the Yuan Fu Xi Gu is small, it still suggests a position of county magistrate or prefect. The specific level of achievement in one's career depends on the strength, height, and size of this bone. If the Yuan Fu Xi Gu is strong, prominent, and has a powerful presence, it indicates a high-ranking official with great authority and substantial rewards, regardless of whether the world is peaceful or chaotic. Such a person can serve as a key minister to the state or a regional leader, and will be remembered for their good governance. If the Yuan Fu Xi Gu is only slightly raised without much presence, the person may attain a middle-level position such as a department head or a county magistrate. If their status exceeds these, they may only hold a deputy or assistant position. Otherwise, they will face obstacles and setbacks, and may not gain a good reputation. These people are naturally intelligent, with a kind disposition but also a tendency toward cunning. They may act deceptively when forced by circumstances, yet their intentions are charitable and mixed with greed. Among those who hold military power, they are decisive and bold, prone to reckless actions and willing to take risks.

骨相第四式：按第四圖式，為連璧三寸枕骨式。在後腦海之間，上過耳廓，下齊耳珠，寬過耳後之兩側髮際止，以兩寸餘，或三寸長，皆名三寸枕骨也。餘以事實經驗，多數應證：凡腦後之骨，有三根高突者，直上而發富，有貴裔而立異鄉之田宅；橫生而達貴不受祖業，而宏恢自創之門第。故三寸骨，而加連璧二字，即別直與橫之義。此骨主大名而壽，貴名倍於權也。亦有名士立言者，亦有遺蹟流芳者，或出於布衣，亦傲王侯。其人天姿靈敏，學識淵博，長於好古，而考歷史興亡；達於通今，而考潮流變化。下筆文粲風流，接談暢和眾意，外和而內剛，守禮而持義，有遠見之長，無妄貪之鄙。故有絕頂聰明而為用，勞碌周折以成功。半生多處嫌疑地位，有才華浮露，而招嫉也；半為有桓清白自守，有離奇思想，而偏見也。晚年主有神經減智之例，亦為主壽也。

The fourth pattern of bone structure, as shown in the fourth diagram, is called "Connected Jade Bones" or "连璧三寸枕骨". It is located at the back of the head, starting above the ear, extending down to the level of the earlobe, and spanning across to the hairline behind the ears. Its length ranges from over two inches to three inches, and this is referred to as the "three-inch枕骨". From my practical experience, I have repeatedly verified that if there are three prominent bumps on the back of the head, and they are arranged vertically, they indicate a person who will become wealthy and prosperous, born into a noble family but able to establish property and homes in a foreign land. If these three bumps are arranged horizontally, they indicate a person of noble status who does not inherit family wealth but achieves success through their own efforts and elevates their family's status. Therefore, the term "Connected Jade" is added to the "three-inch bone" to distinguish between the vertical and horizontal formations. This bone is associated with great fame and longevity, with reputation surpassing actual power. Some become renowned scholars, others leave behind legacies that are remembered through the ages; some are born from humble backgrounds but possess the courage to stand equal with nobles. These people are intelligent, knowledgeable, and have a deep appreciation for the past, understanding the rise and fall of dynasties. They are also well-informed about current affairs, able to perceive changes in societal trends. Their writings are eloquent, their speech is fluent and persuasive, their appearance is amiable yet their inner strength is firm. They uphold etiquette and value integrity, possessing foresight but not greed. Thus, they achieve success through exceptional intelligence, but must go through much hardship and effort. For half their lives, they often find themselves in positions that invite suspicion. This is partly due to their outstanding talent drawing envy, and partly because of their adherence to purity and their unconventional ideas, which may seem eccentric. In their later years, they may suffer from nervous exhaustion and a decline in mental capacity, but this pattern still primarily signifies longevity.

骨相第五式：按第五圖式，名為日月龍虎。骨在天庭左右，下以眉頭上半指起，上至髮際之百會動脈止，顯然為兩根玉柱，亦為日月角骨。此骨長大，則為創業之帝王格，唐太宗即此骨也。故虺髯公稱為龍鳳之姿，天日之表，此中原之主，吾福不能勝之，乃別圖而帝扶餘也。次亦為割據之霸業，而僭號也，如五代劉智遠，亦此骨也。主天姿英明，器量宏大，剛毅有勇，機巧多管，殘忍有毒，陰險多疑。識人則毫髮不爽，預料則神鬼不測，容忍則以恩待仇，狹小則舍義滅親。立奇功，成大業，比為特貴之格也。

The fifth pattern of bone structure, as shown in the fifth diagram, is called "Sun and Moon Dragon and Tiger." These two bones are located on either side of the "Heavenly Palace," starting from the midpoint above the eyebrows and extending up to the area near the hairline and the Hundred Meetings artery. They appear clearly as two jade pillars, which in physiognomy are referred to as the "Sun and Moon Angle Bones." When these bones are long and prominent, they indicate the pattern of a founding emperor who establishes a dynasty. Emperor Taizong of the Tang Dynasty, Li Shimin, was born with this bone structure. Therefore, when the Bearded Guest saw Taizong, he remarked that he had the appearance of a dragon and phoenix, and the bearing of a heavenly and solar figure, stating that Taizong was truly the master of Central China, and that his own fortune could not surpass Taizong's, so he decided to go to the country of Fuyu to proclaim himself emperor. The next level of individuals can establish their own territories and achieve hegemony, usurping the title of king, such as Liu Zhiyuan, the founder of the Later Han Dynasty of the Five Dynasties (the source text refers to him as Liu Zhuyuan). These people are intelligent, have great capacity, are strong-willed and courageous, shrewd and capable of handling many matters; at the same time, they are cruel and ruthless, cunning and suspicious. When judging people, they are precise to the slightest detail, and when predicting events, even ghosts and gods cannot foresee them. When they are magnanimous, they can treat enemies with kindness and virtue; when they are narrow-minded, they can abandon righteousness and ignore their six relations. They achieve extraordinary feats and great accomplishments, belonging to a highly auspicious pattern.

骨相第六式：按第六圖式，名為五花驄枕骨。在後腦海之正部，其當中一骨形式略小，似為雞子枕骨之形；其下左右二骨形式較小，而平耳輪上，接近壽骨之下；其上左右二骨，比下之三骨略大，而高過耳廓上。如稱於形，文則為尚書侍郎，武則為封侯龔爵；如形弱，則為中貴之例。盛世為文貴，多應學士翰林；亂世為武貴，多應師旅邊鎮之人。有神勇，臨危不懼，天性則為豪爽忠貞，入孝出弟。有時窮理盡性，而好奇談；有時視惡如仇，而生禍患。堅忍耐勞，可為掃灑之役；同甘共苦，可為生死之交。大事精細，而有先預之地步；小事疏忽，而有輕視之矜驕。決定則始終如一矣。

The sixth style of bone structure, as shown in the sixth diagram, is called "Five Flowers骢枕骨." It is located in the central area of the back of the head. In the middle, there is a single bone that is somewhat small, resembling the shape of a "Chicken Egg枕骨." Below this bone, on both sides, there are two smaller bones, positioned at the same level as the upper edge of the ear, near the lower part of the "Longevity Bone." Above these, on both sides, there are two more bones, slightly larger than the three below, positioned above the earlobe. If the five bones are proportionate and the overall structure is balanced, those who follow the literary path may attain the rank of Minister of the Secretariat or Deputy Minister, while those who follow the military path may be granted titles of nobility and honor. If the bones are weak and lack strength, they merely indicate an average level of wealth and status. In times of peace, such people are more likely to achieve literary prestige, often becoming scholars or members of the Hanlin Academy. In times of turmoil, they are more likely to achieve military prestige, often becoming commanders of armies or governors of border regions. These people possess extraordinary courage and remain calm in dangerous situations. They are naturally generous and loyal, filial to their parents at home and respectful to their elder brothers abroad. Sometimes they are eager to investigate matters and explore human nature, yet they also enjoy discussing novel and unconventional ideas. At other times, they detest evil with great intensity, which may lead to trouble. They are patient and endure hardship, willing to perform menial tasks without complaint. They can share both prosperity and adversity, forming deep friendships. When faced with major matters, they are careful and meticulous, always preparing for possible retreats. However, when dealing with minor matters, they may be careless and somewhat arrogant. Once they have made a decision, they remain steadfast and do not change their minds.

骨相第七式：按第七圖式，名為輔角插天骨。在額角之邊城部，其骨下由眉尾之三稜骨起，由福堂，過邊城，上山林，入鬢曲之上，又名山林骨是也。又有上插入大腦海之百會穴止，此為清貴仙品，唐之呂純陽祖師，即此格也。此骨長聳為上等，次則入髮曲為中等，又次則近髮為常品。上等輔角骨，為神仙，次聖賢；中等輔角骨，為外藩之督撫，一省執政之文武要職；下等輔角骨，為邊將鎮守之例。其人天性勤慎任勞，精明而專，外勇敢而內忠，先預而後進行。見嫌不避，臨危如常；親者可惑其心志，因情義之包圍；智者可為其慫恿，因權利之負責。持其正義，而不計成敗；守其範圍，而不計安危，不移不屈也。

The seventh style of bone structure, as shown in the seventh diagram, is called "Fujiao Chatian Gu." It is located at the "Biancheng" area on the temple. It starts from the trident bone at the end of the eyebrows, passes through the "Futang," crosses over the "Biancheng," and ascends to the "Shanlin," then inserts above the bend of the hairline. Therefore, it is also called "Shanlin Gu." Some of these bones extend all the way up to the top of the head at the "Baihui Xue" point, which indicates a noble and refined character, like that of the Tang dynasty sage Qu Chengyang (Lü Dongbin). A tall and prominent Fujiao bone is considered the highest grade, next is when it inserts into the bend of the hairline, and the lowest is when it only approaches the hairline. The highest grade of Fujiao bone indicates the potential to become a deity or immortal; the next grade indicates the potential to become a sage or virtuous person. The middle grade of Fujiao bone indicates the potential to hold high-ranking positions such as provincial governors and military and civil officials in charge of a province. The lower grade of Fujiao bone indicates the potential to serve as a border general or commander. Such people are naturally diligent and cautious, willing to endure hardship, intelligent and focused, brave on the outside but loyal within. They plan thoroughly before taking action. They do not avoid situations that might cause suspicion, and remain calm in times of danger. Those close to them can influence their thoughts, as they are surrounded by affection and loyalty. Clever people can encourage them to act, as they are willing to take responsibility. They uphold justice without considering success or failure, and remain steadfast in their duties regardless of safety or danger. Once they have made a decision, they do not waver or yield.

骨相第八式：按第八圖式，名為雙龍金鎖骨。在後腦海之正部，下從髮際之風府，起一巨骨，至平耳欄則分為二直骨，上插入大腦海之巔而止，亦名曰雙龍將軍骨是也。按此骨出身多微賤，父母無力栽培，早年刑剋，親戚無力輔助，初年無依，破梓而飄零流落，故應絕處逢生，因禍而福，多異路功名。經勞碌奔馳，驚險破敗，逼迫發達。亂世為上中之貴，武權有超出師旅之上，而如將軍頭銜。其人天性靈敏而貪，樸任勞有膽，略出奇而奇遇，事實見逼而逼發。名利心重，有強求之勇進；成敗不一，有駁雜之驚恐。惟子女少而不力，田宅多而勞怨，初年苦而刑剋，中年貴而大振。主大壽而精力頗強，主大富而田連阡陌。

The eighth form of bone structure, corresponding to the eighth diagram, is called "Double Dragon Golden Lock Bone." It appears at the center of the back of the head: starting from the "Fengfu" point at the hairline, a thick bone rises upward, splitting into two straight bones at the level of the earlobe, continuing straight up to the top of the head, hence also known as "Double Dragon General Bone." People with this bone structure are usually born into humble families, their parents unable to support them, and they face early misfortunes and hardships. Relatives cannot offer much help, and they start off without support, leaving their hometown to wander about. Because of this, they often find themselves in desperate situations, yet they manage to survive and gain fortune through adversity. They usually achieve success through non-traditional paths rather than through the official examination system. They must endure hardship, face dangers, and be pushed to the brink before they become successful. In times of chaos, they can attain high status and power, and in military affairs, they may surpass commanders of troops and hold the title of general. Such people are naturally sharp-minded and ambitious, simple-minded, hardworking, and courageous. They can come up with unexpected strategies, thus often experiencing unusual opportunities. When faced with difficulties, they are forced to take action and achieve results. They are ambitious for fame and wealth, with a strong determination to strive forward. Their fortunes fluctuate greatly, often accompanied by various anxieties. They have few and weak children, and although they own much land and property, it brings them much toil and dissatisfaction. They experience hardship and misfortunes in their early years, but achieve prominence and prosperity in their middle years. This form indicates longevity and extraordinary vitality, great wealth and vast land holdings.

骨相第九式：按第九圖式，名為金鎖華蓋骨。在天庭中正之離印堂上六分，平橫一長幅，左右抵兩邊城為止。華蓋者，君主之寶蓋也，內屬心包絡之正繫，即護衛之臣也，而為中貴實權。按華蓋骨平過，比橢圓伏犀骨小而長，不似橢圓形式。大而長者，亦為上貴，而成將相之事業；次則師旅廳道之貴權；又次則州邑之文貴，團營之武職。查是骨前澤不豐，半出於貴裔，亦有流落他鄉，縱橫數千里。其人天性剛燥持勇，合流而軟化，逢善化善，遇惡化惡。有時芥千金如敝履，有時較錙銖而爭執。臨險而發，奮不顧身；亦有陰狡詐，明敏而投時機；交際遠，貪妄而結團體。每多挺險輕舉，含有毒質之私心也。

The ninth pattern of bone structure, as shown in the ninth diagram, is called "Golden Lock and Imperial Canopy Bone." It is located in the area of "Heavenly Court" and "Central and Upright," about six parts above the "Print Hall." It lies horizontally and flatly as a long strip, extending from one side to the other until it reaches the "Border Cities." The term "Imperial Canopy" originally refers to the ornate canopy on the imperial carriage; within the body, it corresponds to the system of the heart's protective membrane, which represents the close attendants who guard the sovereign. Therefore, this bone indicates a person of moderate noble status who holds actual power. This Imperial Canopy Bone lies horizontally and flatly, being slightly narrower and longer than the "Oval Hidden Dragon Bone," and its shape is not oval. If it is large and long, it signifies a superior noble status, capable of achieving high-ranking military or civil positions. The next level is commanding troops or holding a position at the level of a department or hall. The next level is, for the civil officials, serving as a county magistrate, and for the military, leading a regiment or a camp. Those who possess this bone usually have ancestors who left behind some merit, but not much. Half of them are born into prominent families, while others may have been born elsewhere, traveling thousands of miles away. Such people are naturally fierce, impetuous, and eager to show courage. They are easily influenced by the crowd, becoming good or bad depending on the company they keep. Sometimes they regard thousands of gold as worthless, yet they quarrel over a single coin. When faced with danger, they become resolute and dare to act without fear. They may also have a sly and cunning side, with a sharp mind and the ability to seize opportunities. They have wide social connections and form alliances out of greed. Such people often take risks and act recklessly, with a touch of poison in their hearts.

骨相第十式：按第十圖式，名為兩弦明月骨。變上為仰月，即月之上弦也；變下為覆月，即月之下弦也。在後腦海之間，平齊耳廓橫過。查上弦仰月骨，主福壽而和平，清名而厚，多文貴兩閒祿，多子女而紹業。下弦覆月骨，主貴壽而險詐，勞碌而反覆，多武職而奔馳，刑子女而遺累。如上下弦均全，則成兩弦明月骨之形式，則主多勞碌而成功，享大壽而厚祿，中貴以上之權位，身後流傳之盛名，多妻妾而為嫡庶之子女。其人天性有過人之遠見，過目之不忘相，明達見機，敏而好學，雖然任性負氣，而能耐勞負責。有時過餘穩見，猶豫不決，志大膽小，量大心多，故有為不收全功，憂思而成疾厄。

The tenth form of bone structure, corresponding to the tenth diagram, is called "Two Crescent Moons Bone." A bone shape that curves upward is called "Upside Crescent Moon," resembling the first half of the moon; a bone shape that curves downward is called "Downside Crescent Moon," resembling the second half of the moon. Both types are located at the back of the head, level with the earlobes, running horizontally. For the Upside Crescent Moon bone, it indicates a person who is blessed with fortune and longevity, with a peaceful and harmonious nature, enjoying a reputation of purity and sincerity, and tending to hold positions of literary prestige and leisurely officialdom, with many children who can inherit the family business. For the Downside Crescent Moon bone, it indicates a person who is wealthy and long-lived, but tends to be cunning and deceitful, working hard and experiencing many ups and downs throughout life, often serving in military positions and traveling frequently, with children who are often harmed and left as burdens. If both the Upside and Downside Crescent Moon bones are present, they form the complete "Two Crescent Moons Bone," indicating a person who, although working hard, eventually achieves success, enjoys a long life and substantial benefits, holds a position of moderate to high status, and leaves behind a lasting reputation after death. They have multiple wives and children, both legitimate and illegitimate. Such people have exceptional foresight, remember everything they see, are intelligent and capable of seizing opportunities, are clever and eager to learn; although they may be impulsive, they are willing to endure hardship and take responsibility. However, they sometimes overemphasize stability, leading to indecision, with great ambitions but small courage, broad-mindedness but many worries, so their endeavors often fail to achieve complete success, and they may suffer from illness due to excessive worry.

骨相第十一式：按第十一圖式，名為扶桑骨，又名金城骨。在印堂之部，其骨以方楞為上等，圓拱為中等，微露為下等。由兩眉尾之福堂骨起，平橫印骨堂，而成一字形，又名曰將軍骨是也。主上貴相而有特權，亂世尤倍發達也。大而長楞者，則為數省經營之屏藩大臣，兼轄文武，帶甲數十萬；次亦為一省督撫操兵柄；小而稍短楞者，亦為師旅武權也。多因逼迫而冒險進取，又經危險之災，牢獄之咎，然後乘時而發達，走險而成功。多英年早發，流落他鄉，而刑父也。其人天性聰敏靈慧，量狹心毒，舉止有特別情形也。剛燥勇為，任勞有桓，長於恃才務功，短於巧言和色。任性負氣，私德不足而好淫；成敗不一而殘酷。以言招嫉，器量不容故也；以事結怨，貪功不讓故也。高興則豪爽，違意則妄為，好殺而陰毒，慳悋而野心，不善後者居多。

The eleventh style of bone structure, corresponding to the eleventh diagram, is called "Fusang Bone" or "Jincheng Bone." It is located in the area of the "Yintang" (the forehead between the eyebrows). A square and angular bone is of the highest quality, a round and arched one is of medium quality, and one that only slightly protrudes is of the lowest quality. This bone starts from the "Futang Bone" at the end of the eyebrows and runs horizontally across the Yintang, forming a straight line like the character "一" (one), hence it is also called "General's Bone." It indicates a superior noble appearance and the possession of special authority, especially flourishing in times of chaos. Those with a large and long angular bone can serve as ministers overseeing several provinces, managing both civil and military affairs, and commanding armies of hundreds of thousands. Those of the next level can serve as provincial governors with military authority. Those with a smaller and shorter angular bone can still hold command of military units. These people are mostly driven by circumstances to take risks and advance, often experiencing a period of hardship, even imprisonment, before achieving success at the right time. They usually rise to prominence at a young age, wander far from home, and may cause harm to their fathers. By nature, they are intelligent and quick-witted, but have narrow-mindedness, cruelty, and unusual behavior. They are impetuous and bold, willing to endure hardship and persistent. Their strengths lie in relying on talent to accomplish tasks and striving for results, while their weaknesses are not knowing how to speak kindly and being unwilling to be polite. They are任性 (arbitrary), have poor private morals, and are fond of women. Their success and failure are uncertain, and their methods are cruel. They attract hatred due to their inability to tolerate others, and they create enmity due to their eagerness for merit and unwillingness to share. When happy, they are generous and open-hearted, but when dissatisfied, they act recklessly. They are fond of killing and treacherous, stingy yet ambitious, and are likely to meet an untimely end.

骨相第十二式：按第十二圖式，名為福堂骨，西人謂之蓄財骨，即外財庫是也。在眉尾之三角陵部，上骨接近驛馬，亦可名曰下驛馬骨，下接近魚尾，平橫眉尾。其骨高大者，主特富，不可限量，如開闢永遠利源，特利過國經商，皆有此骨也；次亦為大富，而可測量，如過省經營之厚利，而進萬里之財源者，皆有此骨也；又其次為中富，而進千里之財源。又主有壽，則分高低也：高者主大壽，有至期頤；次者亦壽，有至耋耄；如低小者，亦主六十左右也。其人天性厚而慈和，遠而見小，慳悋而奸貪，多思而命中。有時以義為利，闢利源，收奇功；有時見利忘義，取漁利，多爭端。得一務二，及勞心也。

The twelfth style of bone structure, corresponding to the twelfth diagram, is called "Futang Bone." In Western physiognomy, it is referred to as "Cuckoo Bone," which is also known as the "external treasure house" in fortune telling. This bone is located at the triangular ridge near the tail of the eyebrows: its upper edge is close to "Yimǎ" (Post Horse), so it can also be called "Lower Yimǎ Bone"; its lower edge is near "Yúwěi" (Fish Tail), and it lies horizontally over the tail of the eyebrows. A person with a tall and prominent bone is destined for extraordinary wealth, with immense financial power that is hard to estimate. Those who can establish long-term sources of income and make huge profits through international business are likely to have this bone. The next level is also wealthy, with considerable financial resources that can be calculated. Those who operate across provinces and earn substantial profits from distant sources also have this bone. The next level is moderately wealthy, able to earn income from within a thousand li. This bone also indicates longevity. Depending on its height, it is divided into levels: a tall bone indicates a long life, possibly reaching a hundred years; the next level also indicates a long life, possibly up to seventy or eighty years; and a short and small bone indicates living to around sixty. Such people are naturally kind and gentle, with a long-term vision but also a tendency to be meticulous about small matters. They are both stingy and greedy, with many thoughts and often foresee things accurately. Sometimes they treat righteousness as the foundation for making profits, opening up sources of income with remarkable results; sometimes they forget righteousness for profit, focusing solely on making money, thus causing frequent disputes. They always want to achieve two goals at once, which makes them particularly anxious and hardworking.

骨相第十三式：按第十三圖式，名為連環背枕骨。在後腦海之正部，上骨略長大而仰，下骨略短小而覆，兩皆長形而相背，多應偏副之貴，名而不權居多數。按連環背枕骨，多主前人有餘蔭之業，而出殷實之家；及有弟兄叔伯之貴，而有連帶關係，以助其進階；一為瓜葛親戚之貴，而有互相利用，以成其名位也。其人天性，小有才智而驕傲，常有貪念而妄舉，負氣而好勝式，顧己而肥私。小有淫亂之邪行，亦有偏愛之嗜好。略兩可，而有遲疑之持重；慫恿不定，而有倉猝之為用。言大而誇，志大而亂。主中等富，而貴次之，多享便宜之福也。

The thirteenth style of bone structure, corresponding to the thirteenth diagram, is called "Linked Back枕骨." It appears at the center of the back of the head: the upper one is slightly longer and thicker, pointing upward, while the lower one is slightly shorter and thinner, pointing downward. Both are long and narrow, and they are back to back. Therefore, this bone structure is mostly seen in subordinates or assistants, and those who are prominent but lack real power. Those who have this "Linked Back枕骨" are mostly descendants of families who have inherited property and are thus protected by their ancestors, coming from wealthy families. Some rely on the prestige of their brothers or uncles to advance in society. Others depend on relatives who are in positions of power, using these connections to achieve status. These people have the following nature: they are somewhat intelligent but arrogant, often greedy and act recklessly. They are easily provoked, competitive, and always consider their own interests first, benefiting only themselves. In private life, they may engage in immoral or improper behavior, and have obsessive habits. In their actions, they appear indecisive and cautious, but are easily influenced by others and often make hasty decisions. They speak in exaggerated terms, have grand ambitions but are confused and disorganized. This style indicates moderate wealth, with prominence being secondary, and mostly enjoying the benefits of what has already been provided.

骨相第十四式：按第十四圖式，名為川字骨。在後腦海之第正部，上至百會之巔，下齊風府之際，當中之骨較長，兩側之骨較短。其骨主富而壽，橫三字骨方貴也。余考川字骨，前業充裕，祖上宦遊式成業，此為享受餘蔭；又有承桃兼受田宅，加以達外經營，乘時擴充，開闢利源，流通貨物，而至中上之富，常與貴人交往。其人刑剋早子，先女宮成立，而多妻妾也。子遲又從庶出，好淫又多官訟，又有戚友之累。天性聰明有機智，多預算，善廣交遊，同流則軟化為群；亦善言論，交際則通達各界。安危執其大體，得失常多權變。有時能容惡，以感化其心志；有時不忍辱，以傳揚其是非。惟多貪念而穩見，好爭而機深也。

The fourteenth style of bone structure, when compared with the fourteenth diagram, is called "Chuan Zi Gu" or "River Character Bone." It is located at the center of the back of the head, extending from the top of the head to the "Bai Hui" point, and ending at the "Feng Fu" point. In the middle, there is a longer bone, while the two on either side are shorter, forming the shape of the character "Chuan." This type of bone indicates wealth and long life; only the "San Zi Gu" or "Three Character Bone," which is horizontal and forms the character "San," indicates nobility. When I have examined people with "Chuan Zi Gu," their ancestors had substantial property, often due to their forebears serving as officials and establishing family businesses. These people usually inherit the benefits of their ancestors. Some have inherited property through adoption and received land and houses, and in addition, they have expanded their businesses by taking advantage of opportunities, opening up new sources of wealth, and engaging in trade, thus achieving moderate to high levels of wealth. They often associate with noblemen. Such people tend to have difficulties with their first son, often having daughters first, and many wives and concubines. Their sons come later and are often illegitimate. They are lustful and often involved in legal disputes, and are frequently troubled by relatives and friends. By nature, they are intelligent and resourceful, always calculating matters carefully, good at making friends, and able to blend in with the crowd by following the majority. They are also skilled in conversation and have good social connections across different circles. When facing major matters of safety or danger, they can grasp the big picture, but when dealing with gains and losses, they tend to be flexible and adaptable. Sometimes they can tolerate wicked people, hoping to reform their hearts through persuasion; at other times, they cannot bear even the slightest injustice and must publicize the issue. However, they are often greedy and always seek stability, eager to compete and with deep schemes.

骨相第十五式：按第十五圖式，名為翠環列星骨。在後腦海之兩側，左右二骨如雞卵形，微橢圓之勢，當中隔開，高耳廓兩分。主小貴而有壽徵，器量微小，而又僕。然有弟兄叔伯之相欺，妻妾子女之不力，以致內顧隱憂，而多挪雜之煩惱。惟衣祿豐足，中猶其發達，初年多勞碌，晚年多顧忌。其人天性耿介心平，界於善惡兩途之間，既不能放縱而遠大之，又不能容忍其細故之怨。雖云和平忠厚，每因小而失大，守婦人之仁，以招災患也。外立小善以沽名，內貪小利以藏狡。好勝而狹，不容加以不宜；輕重不當，循私加以自用。無事多事，自取其累也。

The fifteenth pattern of bone structure, when compared with the fifteenth diagram, is called "Green Ring Star Bone." It grows on both sides of the back of the head, one on each side, shaped like an egg, slightly oval, separated in the middle, and located about two inches above the earlobe. This pattern indicates a person of modest status but with signs of long life. However, such a person has a narrow mind and is willing to submit to others. He is often oppressed by his brothers, uncles, and cousins, and his wife, concubines, and children are all unhelpful, leading to constant worries and miscellaneous troubles at home. Fortunately, his clothing, food, and salary are sufficient, and he reaches his success in middle age. In his early years, he is often busy and troubled, while in his later years, he is full of worries. Such a person is naturally straightforward and has a calm disposition, standing exactly between the paths of good and evil: he is unable to take bold actions to accomplish great things, and he cannot tolerate even the slightest grudge. Although he is kind and honest, he often loses bigger opportunities due to small considerations, clinging to the kindness of women, which brings him misfortune. He does small good deeds to gain a good reputation, but in his heart he is greedy for small profits and hides a bit of cunning. He is ambitious and narrow-minded, insisting on tolerance where he should not, and he is unable to judge situations properly, being both biased and stubborn. He creates problems where there are none, and it is all self-inflicted trouble.

骨相第十六式：按第十六圖式，名曰玉堂雲壘骨。平耳廓而橫過，下從奸門之後起，至耳後之壽骨止，長不過兩寸，故名雲壘也。主為常貴之典史佐貳，主富亦為素豐小康，惟妻妾賢淑，壽徵稍弱。有時名重權輕，迂酸不達，故多駁雜不純。有品行而負氣，六親少力；無經驗而固執，知交有益。外多貴人輔助，措施不宜；內為獨善拘節，子女有善教而沽名，家政多清廉而立表。天性明敏厚，謹慎持重，守信如一，認定不改，剛正而有善根，持久而如常態。窮理盡性以修身，寬厚守禮而濟物，盛世事吉，亂世受制也。

The sixteenth style of bone structure, corresponding to the sixteenth diagram, is called "Jade Hall Cloud Accumulation Bone." It runs horizontally at the same level as the earlobe, starting from behind the "Jianmen" and ending at the "Shougu" behind the ear, with a length not exceeding two inches. Because its shape is layered like clouds, it is called "Cloud Accumulation." This style indicates a person who holds a common official position, such as a deputy official like a典史 or 佐贰; in terms of wealth, he is merely a小康 family with a generally comfortable life. His wife and concubines are virtuous, but his lifespan is somewhat short. He may have great reputation but limited authority, be naive and overly refined, and lack worldly wisdom, leading to a life full of mixed experiences. He has good character but tends to be stubborn, and his six relations cannot help him. He lacks experience but is stubborn, and he is fortunate to have good friends to help. He often receives support from noble people, but his handling of affairs is often inappropriate. Within, he focuses on self-cultivation, adheres to minor rules, and educates his children well, using this as a way to gain reputation. He manages his household with integrity, setting an example. He is naturally intelligent, quick-witted, and sincere, cautious and steady, keeping his word consistently. Once he makes a decision, he does not change it, being upright and having good roots. He maintains this for a long time, remaining calm and composed. He cultivates himself by thoroughly examining matters and fulfilling his nature, and he helps others with kindness and propriety. In times of peace, everything goes smoothly for him, but in times of chaos, he faces many restrictions.

骨相第十七式：按第十七圖式，名為四方金印骨。在後腦海之中心，其骨方形，故名金印。以大突而有勢者，為大富貴，則為國家柱石人材，盛世主卿相，而有善政也；亂世主將帥，而拓疆土也。小而較平者為中等富貴，文廳道，武師旅。最次者，亦因人而貴，借力而發：一為結合團體之進取，一為仰仗貴戚之輔助，然亦趨時勢之潮流，合眾心之理想。其天性聰明不勤，遠見不慎，務名貪功，拘義疏，遺誤於親情，明知不拒，受累於偏好，負氣自矜，亦有鬱結之痼疾。喜山水而流連，好奇談而妄語，愛酒色而娛樂，貴而好名之格也。

The seventeenth style of bone structure, corresponding to the seventeenth diagram, is called "Square Golden Seal Bone." It is located at the center of the back of the head, and its shape is square and upright, hence the name "Golden Seal." If this bone is large and prominent with strong presence, it indicates great wealth and high status, making the person a pillar of the state. In a peaceful era, such a person can become a high-ranking official or prime minister, leaving good governance; in a time of chaos, he can become a general or commander, expanding the country's territory. If the bone is small and relatively flat, the person will have moderate wealth, with those inclined toward literature becoming officials at the level of hall or corridor, and those inclined toward military affairs commanding troops at the level of a regiment. The lowest category can still achieve wealth and status through others or external forces: one type is joining a group to strive together, and the other is relying on a prominent relative for support. However, this is also in line with the trend of the times and the wishes of many people. Such a person is naturally intelligent but not diligent, has vision but lacks caution, is eager for fame and achievements, is overly concerned with minor details while neglecting major principles. In family relationships, he often makes mistakes, knowing something is wrong but unwilling to refuse. He is often burdened by obsessive habits, likes to be stubborn and self-important, and frequently suffers from unresolved grievances. He loves mountains and rivers and is often lost in them, enjoys talking about strange stories but speaks without certainty, loves wine and women and indulges in pleasures. In summary, this is a pattern of being wealthy and seeking fame.

骨相第十八式：按第十八圖式，名為銳角長壽骨。在福堂骨之後，橫耳廓之上，繞入耳後高骨止，橫斜而下插。其骨微長而如銳角形，又入壽骨之連帶勢，故名銳角長壽骨。主大壽而足衣祿，於名則為鄉里之榮名，於富則為素豐之小富。大多數為自立之業，以商以藝而發達，故三十左右，方立基礎而娶妻，四十左右，方進田宅而旺子。天性厚樸實，謹慎穩見，無大德亦無大惡，有小怨而有小累。公平正直，常抱天理良心，力維節衣惜食，近慮遠憂，任勞到老不閒，認員守己不妄。人謂愚拙，而財日豐；子孫不多，而累亦少。

The eighteenth form of bone structure, when compared with the eighteenth diagram, is called "Sharp Angle Longevity Bone." It is located behind the "Futang Bone," runs across the upper part of the earlobe, and extends around the high bone behind the ear, stopping there. Its direction is slanting downward. This bone is somewhat long in shape, resembling a sharp angle, and is connected to the "Longevity Bone," hence the name "Sharp Angle Longevity Bone." This form indicates a long life and sufficient food and clothing. In terms of reputation, it means being respected by neighbors and friends; in terms of wealth, it means a modest but steady prosperity. People with this bone usually start from nothing, building their own businesses or relying on a particular skill to become successful. Therefore, they usually establish their foundation and marry around the age of thirty, and acquire land and have children around the age of forty. They are naturally honest and down-to-earth, cautious and always seeking stability. They may not have great virtue, nor do they commit great wrongs. They might have some minor grievances and some small troubles. They are fair and upright, always keeping heaven's justice and conscience in mind. They are willing to save money, care about both immediate and long-term matters, are willing to work hard, and remain busy even in old age. They are content with their current situation and do not have improper thoughts. Others may think them dull and clumsy, but their wealth gradually increases. Since they have few descendants, their troubles are also correspondingly fewer.

骨相第十九式：按第十九圖式，名為崑崙奇峰骨。在後腦海之正部，其骨上尖下闊，微長而雄突有勢。多主武貴，而擁兵柄，大而屏藩重臣，小而邊鎮守將。持勇好鬥，不惜犧牲生命；立威好殺，偏能制勝出奇。外結黨羽，而有大志；內結腹心，而有妄想。天性英明有智，凡事多機警，每能預料。剛燥自用，負氣好勝，心毒而有恆，陰險而有智，輕財而務名，驕傲而誇功。有時狐疑，決斷於倉皇之間；有時豪慨，片言有九鼎之重。殘忍之心，惻隱之心，兼而有之；情慾之惡，施濟之善，兩皆有也。

The nineteenth style of bone structure, corresponding to the nineteenth diagram, is called "Kunlun Qifeng Gu" (the bone of the extraordinary peak of Kunlun). It is located at the center of the back of the head, with the bone shape tapering at the top and broadening at the bottom, slightly long and robustly protruding, giving an imposing appearance. This style often indicates a person who holds a military position of high rank and power: some become important ministers who protect a region, while others become generals defending the borders. Such people rely on their bravery and are fond of fighting, even willing to risk their lives. They establish authority and enjoy killing, yet can still achieve unexpected victories. They form alliances outside, harboring great ambitions; they win over loyal followers inside, and have also improper desires in their hearts. By nature, they are intelligent and wise, alert in affairs, often able to foresee events. They are fierce and impetuous, stubborn and self-willed, prone to acting on impulse and competing for superiority. They are cruel yet persistent in their actions, cunning yet shrewd in mind; they do not value wealth but place great importance on reputation, arrogant and self-satisfied, loving to boast about their military achievements. Sometimes they are full of doubts and make hasty decisions when in a panic; sometimes they are bold and generous, with a word carrying the weight of a tripod. The cruel and merciful aspects of their nature coexist; the vices of indulgence in pleasures and the virtues of helping others are both present in them.

骨相第二十式：按第二十圖式，名為泰山枕骨。在後腦海之正部，其形分二種：此為順泰山枕骨，主聰明而富貴，博學而大壽；一為倒山字枕骨，亦主富貴聰敏，而有驚災勞碌及壽。均主有根基，前業不多，本身發達，則名成富豐矣。其子女俱貴，而紹箕裘之業。天性明敏慈良，厚忠信，穩見有恆，知足不妄，執定見解，而不變通，持重拘節，而不陰險。獨識人不足，而有恩恩怨怨之糾紛；措施不宜，而有親親疎疎之遺累。能容小惡，能吃小虧，故為平安持久之格也。

The twentieth style of bone structure, as shown in the twentieth illustration, is called "Mount Tai Bone." It is located at the center of the back of the head, and its shape comes in two forms: here is the upright "Mount Tai Bone," which indicates a person is intelligent and prosperous, with broad knowledge and a long life. The other form is the inverted "Inverted Mountain Bone," which also indicates prosperity and intelligence, but the person must go through dangers and hardships, yet still enjoys a long life. Both types indicate that the family has a solid foundation: although the ancestors left behind little property, the person themselves can achieve success, gain fame, and accumulate wealth. Their children will also be prominent and able to inherit the family's business. Such people are naturally intelligent and quick-witted, kind and benevolent, honest and trustworthy, cautious and persistent, content with what they have and without improper desires. However, they are stubborn once they have made up their mind, serious and meticulous, but not cunning. They lack the ability to judge people accurately, leading to frequent disputes and conflicts. They also handle affairs inappropriately, causing burdens in relationships of intimacy and distance. Fortunately, they can tolerate minor wrongdoings and be willing to accept small losses, so this is a peaceful and enduring pattern.

骨相第廿一式：按第二十一圖式，名為三星福壽骨。在後腦海王部，上一骨圓而大，高過耳廓；下二骨圓而小，平過耳輪，此名三星也。如上一骨方形，下二骨圓式，則為承露秉玉骨。按三星骨，貴倍於富；承露骨富倍於貴，此其區分也。三星骨有勞碌風塵之經過，子女略少；承露骨為取守之享受，子女倍多。天性聰明多思，謹慎拘節，每事知足問心，處事守義念舊，厚無毒，交際有信。進退不出其範圍，持重不亂其規矩，得失如常態，見解尤高深，故安全也。

The twenty-first pattern of bone structure, when compared with the twenty-first diagram, is called "Triple Star Wealth and Longevity Bone." It appears in the central area of the back of the head: one large round bone on top, positioned higher than the earlobe; two smaller round bones below, level with the ear rim. The three together are called "Triple Star." If the top bone is square and the two below are round, it is called "Receiving Dew and Holding Jade Bone." In terms of distinction, the Triple Star Bone indicates greater prestige than wealth, while the Receiving Dew and Holding Jade Bone indicates greater wealth than prestige. Those born with the Triple Star Bone will experience a period of hardship and toil, with fewer children; those born with the Receiving Dew and Holding Jade Bone will mainly inherit and enjoy prosperity, with children being about double. These people are naturally intelligent and meticulous, cautious and strict in following rules. They are content with what they have, always examine their actions, value integrity and loyalty, and cherish old relationships. They are sincere and harmless, keeping their word with others. They do not exceed their proper bounds, remain steady without disorder, and maintain their own principles. Their expressions remain calm in gain or loss, and their vision is especially far-reaching, so they live a peaceful and safe life throughout their lives.

骨相第廿二式：按第廿二圖式，名為明珠碧玉骨。在後腦海正部，上一骨圓突如珠，下一骨長橫如玉。主富貴而有盛名，半為甘棠遺愛，半為文章流傳。剛正過餘，言詞表於形色，故有招嫉結怨，履波濤而過；不安於小人，故有謪貶挫折，見驚災而彰。主刑妻克子而有壽，子女多從庶出也。其天性剛直威嚴，不避嫌疑，不懼危險，不妄舉動，不惑名利，正大有遠志，持義不苟且，不容惡，不忍辱，以致黨爭日烈，讒害日深。利害關念不釋，安危計劃常在，終有遺誤，而名成焉。

The twenty-second pattern of bone structure, when compared with the twenty-second diagram, is called "Pearl and Jade Bone." It appears at the center of the back of the head: there is a round, prominent bump on top resembling a pearl, and a long, flat protrusion below resembling a jade board. This pattern signifies wealth and great fame. Half of its meaning is like Zhao Gong's virtue of "Gan Tang Yi Ai" (the legacy of kindness left behind in the mulberry tree), and the other half is due to his literary works being passed down through generations. He is overly strong and upright, thinking what he thinks and speaking what he thinks, thus attracting hatred and resentment, and forming enmities throughout his life, as if he has come through storms and waves. He cannot tolerate villains, so he is often demoted and faces hardships, only revealing his true nature in dangerous situations. This pattern indicates that he will suffer from marital discord and have few children, most of whom are illegitimate. His nature is strong and dignified: he does not avoid suspicion, does not fear danger, does not act recklessly, and is not tempted by fame and fortune. His mind is broad and his aspirations are long-term; he upholds righteousness and refuses to compromise, cannot tolerate evil people, and cannot bear humiliation. Because of these traits, factional struggles become increasingly intense, and slanderous accusations grow heavier. He cannot let go of his calculations of gain and loss, nor can he stop his planning for safety and danger. Eventually, he is bound to make mistakes, yet his reputation is thus established.

骨相第廿三式：按第廿三圖式，名為一炁懸針骨。在後腦海正部，下從大椎之骨節起，上至百會止，如天柱聳幹。主武貴居多，權威極重，此為國家柱石，舉足有安危關係。事業心重，常慕古之偉人行動，以自勵也。惟出身寒微，又刑人丁，故三妻四妾，子女均弱不立，又在四十後，有婢妾所生之子一二也。其天性英明有斷，大志不群，剛毅有智，機勇好殺，亦能忍上加忍，毒上加毒。專於學識事業，不計其它關係，持其大節，神而明之；守其大義，誤而不悔。內多鬱結籌劃，外常安閒表示，鎮靜有餘，而持重也。

The twenty-third style of bone structure, corresponding to the twenty-third diagram, is called "One Qi Suspended Needle Bone." It is located at the center of the back of the head, starting from the "Dazhui" bone at the base of the neck and extending up to the "Baihui" point on the top of the head, like a straight pillar reaching upward. This style is commonly associated with people holding high-ranking military positions, possessing great authority and being the pillars of the state. Their every action relates to the safety and stability of the country. These individuals have a strong sense of career and often admire the deeds of ancient great men, using them as inspiration for themselves. However, they are born from humble origins and tend to harm the family's descendants, so they often have multiple wives and children who are weak and not strong. They usually have only one or two sons born from servants' wives after the age of forty. Their nature is intelligent and decisive, with lofty aspirations and a mind apart from the common. They are resolute and strategic, alert and brave, yet fond of warfare. At the same time, they can endure repeatedly and act with repeated determination. They focus entirely on their studies and careers, not concerning themselves with other matters. They deeply understand the principles of upholding great morality, and even if they make mistakes for the sake of upholding righteousness, they do not regret it. They have many plans in their hearts, but always appear calm and composed, showing composure and carefulness in all situations.

骨相第廿四式：按第廿四圖式，名為金鎖十字骨。在後腦海正部，橫骨較短，直骨較長，而成十字架。主製造專家，或技藝專長。初年奔牠勞碌，中年遇合發達，而為貴人賞識，衣祿豐足，妻淑子賢。稍有挫折遺累：半為識人不足，因權利而糾紛；半為族戚牽制，因情義而包圍。天性厚中有刻苦，慈良而又量狹，思想細密，專精其志，而美其用。有時偏傲任性，負氣妄行，與大多數心理相反，此其結怨招尤之處也。

The twenty-fourth pattern of bone structure, corresponding to the twenty-fourth diagram, is called "Golden Lock Crossbone." It is located at the center of the back of the head, with a shorter horizontal bone and a longer vertical bone crossing each other to form a cross shape. The person with this pattern becomes an expert in manufacturing or has a specialized skill. In his early years, he is busy and toils hard; in his middle years, he meets favorable opportunities and gains recognition from a nobleman, leading to abundant food, clothing, salary, a virtuous wife, and a capable son. However, he also encounters some setbacks and troubles: partly due to poor judgment of people, causing disputes over power and interests; partly due to being restricted by relatives from his own clan, being surrounded by social obligations and unable to escape. His nature is honest and hardworking, kind and benevolent, yet with a narrow mind; he is meticulous in thought and focused in purpose, thus able to fully utilize his abilities. However, he sometimes becomes stubborn and arrogant, acting on impulse, making reckless decisions, and going against the majority's views, which is the source of his conflicts and criticism.

骨相第廿五式：按第廿五圖式，名為靈神奇智骨。在耳輪之下，接近腮頤，似三角形，而至耳後之髮際。主聰明奇巧，而有慧根；豐衣足食，而多博覽；多才藝而好辯，通今而博古。才華浮露於外，有大志而輕舉，多嗜好而縱慾，故中年多疾厄：半為腎虧之痼疾，半為負氣之痞瞞，又於血液痔漏，胃氣哽噎，是其常度病。其骨大者，為公使之外交家；小者為政客之遊說輩。天姿聰敏，而有急智之轉機；見景生情，而有迎合人之心理。器量狹小，是為輔佐之貴名；遇折勞心，是為壽徵之弱點。好道而眩奇，美術而驕傲，虛榮心重，而多風塵也。

The twenty-fifth pattern of bone structure, corresponding to the twenty-fifth diagram, is called "Ling Shen Qi Zhi Gu" or "Spiritual Wisdom Bone." It grows beneath the earlobe, near the jaw, shaped like a triangle, extending all the way to the hairline behind the ear. This pattern indicates a person who is intelligent, resourceful, and endowed with wisdom. He is well-provided for, reads widely, is talented in many areas, and enjoys debate. He is knowledgeable about both current affairs and ancient history. However, his talents are often displayed superficially, his ambitions are great but he tends to act hastily, and he has many hobbies, indulging in sensory pleasures. Therefore, he is prone to illness in middle age: half due to kidney deficiency and other chronic ailments, and half due to stagnation of qi causing distension and blockages. Other common ailments include blood disorders, hemorrhoids, and stomach discomfort. Those with a large bone can become foreign diplomats, while those with a smaller bone may become itinerant politicians. He is quick-witted and capable of adapting to situations swiftly. He is sensitive to surroundings and good at understanding others' emotions. However, his capacity is limited, so he can only attain a subordinate position of prestige. When faced with setbacks, he becomes anxious and overburdened, which is a weakness in his lifespan. He has a fondness for esoteric practices and likes to show off, is interested in the arts but has a touch of arrogance, and is proud, leading him to spend his life in the bustle of the world.

骨相第廿六式：按第廿六圖式，名為中峰天柱骨。在南嶽之間，下從印堂起，上至百會止，又名玉柱骨。大而聳幹有勢者，為帝王霸業，及僭號之格也；次則為公侯將相，而為國家柱石之臣；又次則上貴一省之首長。有雄才大略，威嚴持重，功在當時，名垂身後。有先文後武，拓土開疆；志向之大，有慕聖賢之為；名望之重，有如泰山之勢。天性英明嚴恪，膽識過人，豪慨縱談，而愛詩酒；窮通不亂，而如常態；鎮靜持重，而有驚人之舉動；功罪兩評，而有凌雲之氣魄。守其義而不妄，務其名而任勞。自負為英才，非自欺也；人稱為俊傑，本合格也。

The twenty-sixth style of bone structure, corresponding to the twenty-sixth diagram, is called "Central Peak Heaven Column Bone." It is located on the forehead, specifically in the area known as "Southern Mountain." Its lower end starts from "Yintang" and extends upward to the top of the head, known as "Baihui." This bone is also referred to as "Jade Column Bone." If this bone is thick, tall, and upright with a commanding presence, it indicates a destiny of becoming an emperor or a usurper who claims supreme authority. The next level corresponds to being a marquis, general, or high-ranking official, serving as a pillar of the state. The next level is still considered an upper-tier noble, capable of holding the highest position in a province. Such individuals possess great talent and strategy, are dignified and cautious, and achieve great accomplishments in their lifetime, leaving a lasting reputation after their death. Some may start with scholarly pursuits and later transition to military endeavors, expanding the country's territory. Their ambitions are vast, always aspiring to emulate the deeds of ancient sages and virtuous predecessors. Their reputation is as solid as Mount Tai. They are naturally wise and solemn, with extraordinary courage and insight. They are eloquent and enjoy poetry and wine. Whether in times of hardship or success, they remain calm and composed, maintaining a normal demeanor. Though they are usually composed and steady, they often make surprising moves. They allow others to judge their merits and demerits, but within their hearts, they possess lofty aspirations. They uphold righteousness without acting recklessly, and they pursue fame while being willing to endure hardship. They are confident in their own talent, not self-deceived; others calling them outstanding talents is indeed fitting.

骨相第廿七式：按第廿七圖式，名為左右撒插骨。在後腦之兩側，斜入後頸之髮際。其右撒插骨，主小富貴而多成敗，每有晝蛇添足，弄巧反拙；左撒插骨，主常貴不富，有壽無毒，每有勞碌奔牠，飄零不宜。左右俱有，則主聰敏而好辯，長於言詞之浮華外表，見小而妄貪，短於行為之自欺政策，故有破梓離鄉，忽成忽敗。子女雖少，而有能為。四十以前均為虛花，四十以後較為亨吉，子女發達故也。遠而不周到，貪利而不善後，因小誤大故也。

The twenty-seventh pattern of bone structure, when compared with the twenty-seventh diagram, is called "Left and Right Inserted Bones." It grows on both sides of the back of the head, slanting into the hairline at the back of the neck. If only one grows on the right side, it indicates small wealth and minor status, with ups and downs in life. The person often overdoes things, making things worse by trying to be clever. If only one grows on the left side, it indicates ordinary status and honor without great wealth, with a long lifespan but not a cruel heart. The person tends to work hard and travel a lot, living an unsettled life away from home. If there are bones on both sides, the person is intelligent and talkative, with strengths in verbal talent and good appearance, but weaknesses in short-sightedness and impulsive desires, often engaging in self-deceptive actions. Therefore, they often leave their hometown to seek opportunities, experiencing both success and failure. Though they have few children, each of them is successful. What they gain before the age of forty is mostly empty and not substantial, but after forty, their circumstances improve, mainly due to the success of their children. They have a long-term vision but lack thoroughness, seeking small immediate gains while neglecting the end result, leading to losses due to short-sightedness.

骨相第廿八式：按第十八圖式，名為一陽骨。在後腦正部相，平耳欄橫過。細小而長者，名一陽骨，主創立宏恢，得內外輔助，以進名而致富；寬大而短者，名腰鼓骨，主勞碌奔馳，內顧多憂而掣肘，得疎遠之助，成小貴素豐之業也。天性為中等智識，貪利而務名，任勞而受怨，每事回頭思想；逢智而率真，逢愚而利用。事無大小，積極進行而求其成；不分德怨，謹慎考慮而守其矩。勞碌反覆，而不灰心；小富小貴，而不驕傲，是其一長。

The twenty-eighth pattern of bone structure, as shown in the diagram (the original text mistakenly refers to it as the eighteenth diagram, it should be the twenty-eighth), is called "One Yang Bone." It is located at the center of the back of the head, level with the ear canal, and runs horizontally. A "One Yang Bone" is characterized by being thin and long. Such a person is capable of initiating and expanding family enterprises, with support from both inside and outside. They can become wealthy through their reputation. If the bone is wide and short, it is called "Drumstick Bone." This type of person tends to be busy and奔波 throughout their life, with many troubles at home and obstacles everywhere. However, distant people are more willing to help them, leading to small gains and a generally comfortable life. Their intelligence is average, they are greedy for profit and fame, willing to work hard but often criticized. They think things through again after completing tasks. When encountering intelligent people, they are straightforward; when encountering foolish people, they take advantage of them. Whether the matter is big or small, they are eager to handle it and determined to complete it. Regardless of whether the person has a debt of gratitude or a grudge, they carefully consider and maintain their own principles. They are diligent and persistent without becoming discouraged, and although they achieve small wealth and status, they remain humble. This is one of their strengths.

骨相第廿九式：按第廿九圖式，名為青雲上字骨。在後腦海正部，形如上字，有缺左缺右之分。缺左主刑母刑弟兄，又刑女也；缺右主刑父刑妻妾，又刑子也。此為技藝專家，心靈手巧，而有物品器具之發明。古人為異鄉風塵，刻下為歐美遊歷，專門人才，能製造也。天性聰明，負氣任性，智識頗高，記億尤強，有恆心之任勞，立遠志之勇進。妻宮外配而復離異，子星遲成而復弱少：半為不修身之戕，半為有偏見之挫折。成功雖多，結怨不少。因愛而生害，落情魔之圈套；臨險而發達，受尚武之鼓勵。膽大心細，志堅術奧也。

The twenty-ninth style of bone structure, corresponding to the twenty-ninth diagram, is called "Green Cloud Upper Character Bone." It appears at the center of the back of the head, shaped like the character "上" (upper). There are two types: one missing the stroke on the left and one missing the stroke on the right. The one missing the left stroke indicates a tendency to harm the mother and brothers, and also to harm daughters. The one missing the right stroke indicates a tendency to harm the father and wife, and also to harm sons. This type of person becomes an expert in skills, is clever-minded, skilled with his hands, and capable of inventing tools and objects. In ancient times, such people would have to leave their homeland and live a life of hardship; in modern times, they are specialized talents who go to Europe and America for study and investigation, capable of manufacturing. Such people are naturally intelligent, love to be stubborn, and tend to do as they please. They have considerable knowledge and especially strong memory. They are willing to work hard and have perseverance, set long-term goals, and are brave in striving forward. Their wives are often married from elsewhere and later divorced, and their sons come late and are weak and few. Half of this is due to their failure to cultivate themselves and damage to their vital energy, and half is due to their stubborn temper causing obstacles. Although they achieve success often, they also accumulate many grievances. They suffer misfortune due to love, falling into the trap of emotional obsession; when in danger, they become successful, inspired by a martial spirit. They are bold but thoughtful, determined in will and skillful in methods.

骨相第三十式：按第三十圖式，名為碧玉品字骨。在後腦海正部，上一下二，為順品字骨較逸；上二下一，為反品字骨較勞。均主文名之貴，師位之尊，文化專家，教育人才，長於學問而博古溫故，短於理財而社會不深。但紹前業之餘，而有祖德；種靈慧之根，而復發憤。自俸頗儉潔，可為人表；持家尤清白，可立井法。天性明敏慎細，拘節守禮，刻苦自己，待人亦然；呆滯教人，對友尤甚。利義分兩途，有時混合以求之；名權有專責，有時越軌以貪之。多小善而無大惡也。

The thirtieth style of bone structure, when compared with the thirtieth illustration, is called "Biyu Pinzi Gu" (Jade Plate Bone). It grows in the center of the back of the head: if there is one strand above and two below, it is called "Shun Pinzi Gu" (Correct Plate Bone), indicating a life of relative ease; if there are two strands above and one below, it is called "Fan Pinzi Gu" (Reversed Plate Bone), indicating a life of greater toil. Both types are favorable for achieving prestige through scholarly reputation, enjoying the honor of being a role model, and becoming experts in culture and talents in the education sector. Their strengths lie in their good scholarship, enabling them to understand both ancient and modern knowledge, and to review the past in order to gain new insights. Their weaknesses are an inability to manage finances and a lack of understanding of social etiquette. They inherit the remaining property from their ancestors, which is a blessing from the accumulated virtue of their forebears; they also plant the foundation of wisdom within themselves, thus being willing to strive hard. They live simply and cleanly, setting an example for others; they manage their households with integrity, establishing family rules and discipline. By nature, they are intelligent, quick-witted, and cautious, adhering to moral principles and following etiquette, being strict with themselves and others. When teaching, they are inflexible and lack adaptability, especially with friends. Profit and righteousness are two separate paths, yet they sometimes pursue them together; fame and power each have their proper roles, yet they sometimes exceed their bounds in pursuit. In summary, they perform many small good deeds but commit no great evils.

骨相第卅一式：按第卅一圖式，名為刑剋奴僕骨。即淚堂斜插山根之間，其骨尖小而銳角，三楞而拱長也，略與眼眶骨相混，又名虛花骨。主操下流技藝，而發達也；多記問學之假聰明，又能穎悟而揣其情也。又主優伶界及男是女身，或女為歌妓也。能邀貴人賞識，而進田宅，惟刑剋子女，或有一女，及遲子一也。天性明敏虛浮，器小好勝，陰毒而窄狹，自誇而嫉垢。有時以小恩小惠，而沽慈善之名也。

The thirty-first pattern of bone structure, as shown in the thirty-first diagram, is called "Bone of Criminal Harm to Servants." It is located in the area from the "Tears Hall" sloping toward the "Mountain Root": the bone shape is sharp and small with a pointed angle, rising on three sides, arched and long. Its position is easily confused with the orbital bone, so it is also called "Hollow Flower Bone." This pattern indicates that the person earns a living through inferior skills and eventually becomes successful. He is mostly a fake cleverness acquired through rote memorization, but his understanding is not poor, and he is very good at reading others' minds. This bone also suggests that the person may become a performer in the theater, or a man with a feminine appearance, or a woman who becomes a singer. They may gain the favor of a nobleman and thus establish a farm or house. However, they may suffer from harm to their children, or have only one daughter, or have a son very late. Their nature is bright, quick, and superficial, with a small capacity and a tendency to quarrel. They are mean-hearted and narrow-minded, love to boast and criticize others. Sometimes they use small favors to gain a reputation for kindness.

骨相第卅二式：按第卅二圖式，名為垂針骨。在後腦海正部，直骨從髮際之風府上插，橫骨平耳廓後過去，形以丁字。其骨多享前人遺產，留有數代之業，積有善功。本身無德怨，知足止，不妄動，守範圍。妻宮賢淑，而能持家；子女善教，而無遺累；家少內顧之憂，戚無外患之擾。天性樸率真，忠厚穩見，不妄一語而守信，不亂一舉而持重，寬和能吃小虧，退讓能受小辱，以平安為清福，以衣祿為天賜。有時濟危扶困，有一念之善，因戚友而感化也。

The thirty-second pattern of bone structure, when compared with the thirty-second diagram, is called "the needle-like bone." It is located at the center of the back of the head: a straight line rises from the hairline at the "Feng Fu" point upward, and a horizontal line runs across from behind, level with the earlobe. Together, these two lines form a "ding" character. People with this bone usually inherit wealth from their ancestors, and their family's business has been passed down for several generations. Their ancestors have accumulated good deeds. They have no debts or grudges with others, are content with what they have, and know when to stop. They do not act rashly and remain within their proper roles. Their wives are virtuous and capable of managing the household; their children are well-raised and do not become a burden. There are few worries in the family, and there is no disturbance from relatives. By nature, they are simple and sincere, honest, and prefer stability in their actions. They do not speak recklessly and keep their word once they speak. They do not act impulsively and are cautious when they take action. They are kind and willing to bear a little loss; they understand yielding and can tolerate a little injustice. They regard peace as a blessing and see clothing, food, andofficial stipend as gifts from heaven. Sometimes they help those in need and support the poor, and when they have a kind thought, it is mostly influenced by relatives and friends.

骨相第卅三式：按第卅三圖式，名為羅漢骨，又名壽星骨。在耳欄之後，圓式居多，橢圓式居少，二形均主大壽。稟受先天元氣既厚，修養後天形質尤佳，故耋耄期頤不等。但刑妻妾，克子女，雖多不立，或不力而無靠也：一為有女無子，一為有孫無子，亦有螟蛉承繼而孤獨也。天性忠實愚，見小刻薄，量狹而貪，拘泥而動。不論親疏，自利而徇私；不問子女，節儉而慳悋。盛世之忠厚，豐衣足食；亂世之吃虧，暗害遺累。

The thirty-third posture of bone structure, as shown in the thirty-third diagram, is called "Luohans Bone" or "Shouxing Bone." It appears behind the ear, mostly in a round shape, occasionally oval. Both shapes indicate a long life. Such people have a robust innate qi from birth and are good at maintaining their health in later life, thus living up to seventy or eighty years, or even a hundred. However, they tend to harm their spouses and children. Even if they have many children, they may not be able to support them, or if they can, they are not helpful or reliable. Some have daughters but no sons, others have grandchildren but no sons, and some adopt children from elsewhere but still end up alone. They are naturally honest and sincere, almost foolish, with narrow vision and harsh treatment of others. They have a limited capacity and are greedy. They are rigid in their ways and inflexible. They do not distinguish between relatives and strangers, only look after themselves and act in self-interest. They neglect their children and are overly frugal, even to the point of being stingy. In peaceful times, their honesty brings them sufficient food and clothing. In times of chaos, they suffer losses, being deceived and burdened by others.

骨相第卅四式：按第卅四圖式，名為伏吟反吟骨。在年壽之間，直露分節，三曲兩曲，皆名伏吟骨，主破梓離鄉。前業雖有而不為用，或失敗之餘而不足，故向外進，幾經成敗，終為勞碌挫折，亦有客死他州者，有繼配而旺子女也。左右露節，三曲兩曲，皆名返吟骨，主勞碌，刑子女，克妻妾，多遺累，有衣祿，常冷退也。天性虛浮外表，而似和達；略內疑，而似鬱結。每有狡詐聰明，取決多不適宜；每有猶豫遠，用需多牽制。智小而大，力輕而任重。交際慎細和平，而動人觀聽；表示優遊容忍，而誘人貪求。以假弄假，加大遂不失為君子；借力用力，如飄搖完全為小人。半為陰險所趨，徇私妄貪，而成晝蛇添足；半為環境所迫，走險弄巧，而為飲鳩止渴，故多挫折也。

The thirty-fourth pattern of bone structure, when compared with the thirty-fourth diagram, is called "Fu Yin Fan Yin Gu." It appears on the bridge of the nose, specifically between the "Nian Shang" and "Shou Shang" points. If the bone protrudes vertically with either three bends or two bends, it is called "Fu Yin Gu," indicating that the person will leave their homeland, seek a living elsewhere, and be unable to rely on ancestral property, which may have already declined or been insufficient. Thus, they must expand outward, experiencing many successes and failures, ultimately facing hardships and setbacks, with some even dying in foreign lands. Others may not see prosperity until after remarrying and having children. If the bone protrudes to the left or right with either three bends or two bends, it is called "Fan Yin Gu," indicating a life of toil, suffering from misfortunes related to children, and causing harm to wives and concubines, with continuous burdens. Although they may have enough food and clothing, they often feel neglected and fall into decline. Such people appear superficial and seem easygoing and capable, but internally they are somewhat suspicious and appear burdened with worries. They often display a bit of cunning intelligence, but when making decisions, they are usually inappropriate. They often hesitate and think too far ahead, yet when acting, they are constantly restricted. Their wisdom is limited, yet they bear heavy responsibilities. Their abilities are weak, yet they are burdened with great duties. In their dealings with others, they are meticulous and peaceful, easily winning people's favor. On the surface, they seem composed and tolerant, capable of bearing and enduring, but in reality, they are enticing others, stirring up greed. They deal with falsehoods as if they were truths, maintaining a grand appearance, which does not make them unworthy of being a gentleman. However, once they rely on others' strength to act, they become unstable and are entirely petty. Such people are partly driven by their own cunning and selfish desires, leading to unnecessary complications, and partly forced by circumstances, taking risks and resorting to tricks, akin to drinking poison to quench thirst, thus facing many hardships throughout their lives.

公篤曰：頭面以十分預算，兩目佔十分之五分，此為達摩之測量法也。以余考之，則稍過重，故餘後之測量法，頭面以百分預算，而兩目占百分之四十分，較為適宜，然亦重要之部位也。按兩目象日月，全局之機樞也，而精神含於目中，故有問貴在目之說。查左目為三陽，又能考查父宮、妻宮、子宮等類；右目為三陰，又能考查母宮、妾宮、女宮等類。故寢時神藏於心，寐時神依於目。故目之關係，可知其善惡，可查其死生，可斷其貧富，可定其貴賤，可驗其壽夭，可論其禍福，可知其剛柔，可分其勞逸，可辯其賢愚，可表其喜怒。長細而收藏者為吉，圓露而浮白者為凶。形大目宜大，形小目宜小，總以勻配為合格，反此為不合格。茲將正當關係，與附帶關係列後。

Chen Gongdu said: The entire head and face is considered as ten parts, with the two eyes accounting for five parts, according to the measurement method of the Damo Xiangfa school. In my examination, this proportion seems slightly exaggerated, so I later changed to a percentage system: the entire head and face is considered as one hundred percent, with the two eyes accounting for forty percent, which is more appropriate. However, the eyes remain the most important part. The two eyes on a person symbolize the sun and moon, and are the central pivot of the whole body. A person's spirit is contained within the eyes, so there is a saying in physiognomy: "The value of a person lies in the eyes." In terms of specialization, the left eye belongs to the "San Yang" (Three Yangs), from which one can examine the father's house, wife's house, and son's house; the right eye belongs to the "San Yin" (Three Yins), from which one can examine the mother's house, concubine's house, and daughter's house. When a person lies down, the spirit is stored in the heart, but when just about to fall asleep, the spirit resides in the eyes. Therefore, the eyes are of great importance: by observing the eyes, one can know whether a person's nature is good or evil, can discern his life and death, can determine his poverty or wealth, can judge his high or low status, can verify his longevity or short life, can infer his fortune or misfortune, can know his temperament as strong or gentle, can distinguish whether he has a hard or easy life, can discern his ability or stupidity, and can also see his current joy or anger. Eyes that are long and have a contained spirit are auspicious, while eyes that are round and bulging with white showing are inauspicious. For a person with a large body, the eyes should be large; for a person with a small body, the eyes should be small. In general, the eyes should be in proportion to the body, and the reverse is considered inappropriate. Below is a list of the main and secondary relationships of the eyes.

一．烏珠之中心，瞳人一點屬腎，有重瞳、並瞳、反瞳、映瞳、全瞳、半瞳、聚瞳、散瞳各類之區分也。按重瞳為奇貴，主聖德勤能，英明神武，帝王之品也；並瞳亦為奇貴，主剛勇任勞，志大矜驕，為割據霸業、僭號之品也。均為兩個瞳人，一在上下，一在左右也。

First, the central point of the pupil belongs to the kidney in terms of internal organs, and can be divided into several types: 'Chongtong', 'Bingtong', 'Fantong', 'Yingtong', 'Quantong', 'Bantong', 'Jutong', and 'Santong'.the so-called 'Chongtong' refers to a rare and precious physical feature, indicating a person with the virtue of a sage, diligent ability, and wisdom and martial prowess, possessing the character of an emperor (ancient records mention Shun and Xiang Yu both having Chongtong). 'Bingtong' is also a rare and precious feature, indicating a person who is strong-willed and brave, willing to endure hardship, with lofty aspirations and a touch of arrogance and pride, possessing the character of ruling a region and claiming a title of supremacy. These two types both involve having two pupils in one eye, differing only in that 'Chongtong' has the two pupils arranged vertically, while 'Bingtong' has them arranged horizontally.

全瞳為全身瞳人，有特智慧根，為清貴盛名，豐衣足食，有不磨滅之事業也。半瞳為半身瞳人，為富貴貧賤、勞逸壽夭，及以上智、中智、下智各類也。反瞳為反面瞳人，及側面瞳人，主聰明奇巧，勤能有為，亦貴而成名，但多駁雜不純，刑剋勞碌，建立其事業，非病目之反瞳失明也。映瞳為近視則成兩個瞳人，遠視則依然一個瞳人，主出身微賤，流落挫折，驚險逼迫而發達，以成其武貴，性有偏好，而又疏虞，然多不完善其後也。聚瞳為文學之家，有美術專長，不學而成，瞳人縮小也，主有特別智識，才偏性傲，有貴名而多勞怨也。散瞳為瞳人散大，主貧賤勞苦，愚庸無知，又刑人丁，此為平常之流也。

The term "full pupil" refers to a pupil that is fully round and properly aligned, indicating that the person possesses exceptional wisdom and talent, enjoys high status and great reputation, has abundant food and clothing, and can accomplish great and lasting achievements. "Half pupil" refers to a pupil that appears only on one side; among such people, there are both the wealthy and the poor, the hardworking and the idle, the long-lived and the short-lived, as well as those with high intelligence, average intelligence, and low intelligence. One must look elsewhere to determine their fate. "Reverse pupil" refers to a pupil that is positioned on the opposite or side, indicating that the person is intelligent, resourceful, diligent, and capable of achieving something. They may also gain fame through high status. However, their lives are often mixed and inconsistent, requiring hardship and toil before they can establish themselves. Here, "reverse pupil" refers to a natural condition where the pupil is positioned abnormally, not due to eye disease causing the pupil to invert and lose sight. "Reflecting pupil" refers to a pupil that appears as if there are two when viewed up close, but only one when viewed from a distance. Such people are born into humble circumstances, have been displaced from their homeland, and have faced many setbacks. They achieve success through danger and pressure, often attaining high status in military positions. They tend to have obsessive tendencies and are often careless in their actions, so they usually do not end their lives on a good note. "Converged pupil" refers to a pupil that is contracted and small, commonly found among scholars and intellectuals, who have special talents in the arts and can achieve mastery without formal instruction. These individuals possess unique insights, have talents concentrated in one area, and are proud in nature, enjoying a reputation of high status, but they also tend to experience much hardship and have many grievances. "Dilated pupil" refers to a pupil that is widely spread, indicating a person of low status and hardship, lacking intelligence and knowledge, and causing harm to family members through misfortune. This is the most common type.

二．靈晶垣，即瞳人之接近第一垣也，號曰靈氣之結晶，有波紋處是也，則有金、玄、清、濁、黑、艶之六項。亂世靈晶垣金黃，主大貴而有特權，多危機而發達，以成其偉大事業；盛世則為中等富貴，刑人丁而招嫉，尚不善後也。靈晶垣玄黃，亂世亦主驚險陰險，奔馳駁雜，而至上貴，次亦文至廳道，武至師旅，每多逼迫而發達，冒險而成功也；盛世則為平常之貴，佐貳之官及無正權，勞碌風塵而刑剋，壽亦短促，或多疾病也。

The second is "Ling Jing Yuan," referring to the first ring adjacent to the pupil, known as the place where spiritual energy condenses, which is the circular part of the eyeball with fine wavy patterns. Its coloration is divided into six categories: gold, dark, clear, turbid, black, and bright. A Ling Jing Yuan of golden yellow indicates that a person born in a chaotic era will attain great wealth and hold special authority, often thriving amidst numerous crises and achieving great accomplishments. However, in a peaceful era, such a person will only achieve moderate wealth and may cause harm to family members and attract hatred, with an unsatisfactory ending. A Ling Jing Yuan of dark yellow signifies that a person born in a chaotic era will face dangerous situations, act with cunning, and live a life of constant movement and varied circumstances, eventually reaching high status or, at the very least, achieving a position of considerable influence in the civil service or military ranks. They are mostly successful due to circumstances forcing them to take risks and achieve success through adventure. If this coloration appears in a peaceful era, the person will only attain ordinary status, holding a subordinate position without real power, experiencing a life of hardship and misfortune, and having a short lifespan or suffering from illness.

靈晶垣黑潤，則為盛世之大貴，而秉重柄之公侯將相，次亦九卿刺史；亂世則為州伯邑侯而止，尚為人欺侮，即忠厚無用之別名也。靈晶垣清，大體主貴而聰敏，多才智而務名，及豐衣足祿居多，人丁亦旺，盛衰皆然。靈晶垣濁，主勞苦貧賤，刑妻克子，牽制冷退，盛衰皆然。靈晶垣豔，主富而足衣祿，又主聰明而懈怠，才小而誇大，酒色遊蕩，嗜好自戕，故主夭亡，多則四十二歲止，少則二十七歲止，細則又當考查別部如何也。

A person with a bright and lustrous aura in the Ling Jing Yuan area is a sign of great fortune in a peaceful era, capable of becoming high-ranking officials with significant power, and even if not, they would reach the level of ministers or governors. However, in a time of chaos, such a person can only attain the position of a state governor or county magistrate, and still face humiliation. In short, this is the mark of a loyal but ineffective person. A person with a clear and bright Ling Jing Yuan aura generally indicates wealth, intelligence, and a strong sense of reputation. They are usually prosperous in terms of food, clothing, and salary, and their family is also thriving, regardless of whether the world is peaceful or chaotic. A person with a murky Ling Jing Yuan aura is destined for a life of hardship and poverty, often causing trouble in family matters, being constantly restricted, and facing a bleak situation, whether in peace or chaos. A person with a vivid and brilliant Ling Jing Yuan aura is wealthy and has no lack of food and clothing, but they are clever yet lazy, with limited talent and a tendency to boast. They are addicted to alcohol and women, leading a life of idleness and indulgence, gradually destroying themselves through their own vices, thus leading to an early death. Those with such an aura usually live up to forty-two years old at the very most, and some die as young as twenty-seven. When examining further, one should also consider the condition of other areas of the face before making a judgment.

三．神輪垣，內屬於肝絡，考人之賢愚剛柔也。明潤有光，主聰敏而賢；停滯而定，主笨拙而愚；其光緊急銳露，主剛燥好勇；其光和而收，主厚和平；充足有根，王大壽；浮淡無根，主夭亡。四．靈胎垣，有黑線藍線之分。其分明者，主貴壽而有作用；模糊者，主賤夭而無能力，其關鍵以此為區分之要點。如有痣痕，亦靈慧而貴名，豐富而偏傲，妄念而貪，招嫉而結怨也。

The third is the "Shen Lun Yuan," located within the body and associated with the liver meridian system. It can be used to examine a person's wisdom or foolishness and their nature of being strong or gentle. If this circle is bright, moist, and radiant, it indicates a person is intelligent and virtuous. If it is dull, stiff, and motionless, it suggests a person is dull and foolish. If the light is sharp, quick, and sharp-edged, it indicates a person is fierce, impetuous, and eager to display bravery. If the light is soft and restrained, it suggests a person is kind and peaceful. If the light is abundant and rooted, it indicates a long life. If the light is shallow, faint, and rootless, it indicates an early death. The fourth is the "Ling Tai Yuan," which comes in two types: black lines and blue lines. Clear and distinct lines indicate a person who is noble, long-lived, and effective in their affairs. Faint and indistinct lines indicate a person who is lowly, short-lived, and lacks ability—this is the key distinction between the two. If there are moles or marks on the Ling Tai Yuan, it indicates a person who is intelligent and enjoys a noble reputation, wealthy, but with a proud nature, often harboring false thoughts and desires, thus attracting hatred and enmity.

五．聖衛輪，一名蚯蚓盤珠，有藍色之雙圈，在烏珠交界於白胞之間。其人主勞碌，而又聰明。亂世主勞碌達外，進田宅而安恢門第；盛世主勞碌受累，失前業而破敗無依。每多刑剋人丁，為續絃之妻，遲立之子，多六親之累，多內顧之憂，此其大體也。六．內貲在大眼角之內，含一肉皮，醫家謂通太陽之脈絡。露出寬大者，主結最大之仇怨，又有以公務貴名，而為挫折之驚險；露出窄小，主招官訟之是非，又有以貪財利，而為煩惱之糾紛；收藏不露者為吉，主名祿而清閒也。如內貲有一穴，主聰明有恆，而過目不忘也。

The fifth is called "Saint's Guard Ring," also known as "Earthworm Disc," which consists of two blue rings located at the junction between the black pupil and the white part of the eye. People with this feature are hardworking throughout their lives, yet also intelligent. In times of chaos, their diligence leads them to seek opportunities outside, enabling them to acquire land and property, settle their family, and expand their lineage. However, in peaceful times, this diligence becomes burdensome, leading to the loss of ancestral property and eventual destitution. Such people often cause harm to their family members, marrying their wives through remarriage and having sons late in life. Their six relations are often burdensome, and there is constant worry within the household. This is the general description. The sixth is called "Inner Wealth," located on the inner side of the large eye corner, containing a small piece of flesh. Physicians say this area connects to the meridian of the Sun Channel. If this piece of flesh is wide and exposed, the person will form deep enmities and face setbacks and dangers due to official positions. If it is narrow and small, the person will get involved in legal troubles and disputes due to greed for wealth. If it is concealed and not exposed, the person will have fame and official rank with a peaceful life. If there is a small hole in the Inner Wealth area, the person is intelligent and persistent, able to remember things seen at a glance.

七．外眥在小眼角之內，含一肉皮也，醫家謂通少陽之脈絡。露出寬大，主刑妻而好色，多冷退，一為疾厄；露出窄小，主嗜好而懼內，多口舌，一為受欺；收藏者為吉，及得賢淑之內助也。八．淚堂在大眼角之下，有紋痕處是也。其紋細而不長，主旺子女；其紋粗深而長，主刑子女。其地黑緯粉光，均主哭泣刑人丁之時，輕亦主人丁多災疾；其地青膩浮露，均主憂思傷陰病之時，輕亦主困難而失眠也。

The seventh is "Outer Corner of the Eye," located at the inner side of the small eye corner, which also includes a small piece of flesh. Physicians say that this area is connected to the meridian of the Yangming Channel. If this piece of flesh is wide and exposed, it indicates that the person may harm their wife, be lustful, and experience a cold and declining situation; alternatively, they may suffer from physical ailments. If this piece of flesh is narrow and small, it suggests the person has obsessive habits and fears their wife, often gets into disputes, and is frequently bullied by others; alternatively, they may suffer from illness. If this area is well concealed and not exposed, it is the best, and they may marry a virtuous wife who can support them at home. The eighth is "Tear Hall," located at the area below the big eye corner where there is a line. If the line is fine and short, it indicates that the person will have many children. If the line is thick, deep, and long, it indicates that the person may harm their children. If the color of this area turns black and has a faint white glow, it indicates that there will be crying and loss of family members; even slightly, it suggests that family members may suffer from many illnesses. If this area shows a green color, is oily, and is exposed, it indicates that there will be excessive worry and damage to the Yin aspect, leading to illness; even slightly, it suggests difficult circumstances and trouble sleeping at night.

九．魚尾在小眼角之盡而交處，近為奸門，即眼眶骨是也，目尾之紋，方名魚尾，為妻妾宮之專部。如上仰，主妻強而賢淑；如平沖，主刑妻而繼配；如下反，主刑三妻而四配；如十字紋，主不睦而生離；如交爻，主離異而官訟。其地豐滿，主妻宮強能，而根基富庶；其地黃紫，主妻宮平安，而受孕喜徵；其地青滑，主妻宮疾厄，及口舌；其地暗滯，主妻族遺累，及爭訟。如魚尾各色混合而雜花，主狎邪遊而敗家；如雜花起塵影之黑點，或如朵云，主花柳病而己身，此為縱慾自戕之例；一為妻妾宮行為不正，而有淫奔之外遇，捲款私逃也。

The ninth is called "Fish Tail," located at the end of the outer corner of the eye, adjacent to it is the "Criminal Gate," which refers to the area around the eye socket; only the lines on the outer corner of the eye are called Fish Tail, and this is the area that governs the wife's palace. If the Fish Tail lines curl upward, it indicates a capable and virtuous wife; if they go straight out, it suggests the husband will harm his wife and need to remarry; if they fold downward, it indicates harming three wives and marrying a fourth; if they form a cross shape, it indicates marital discord and living apart. If this area is full and plump, it suggests the wife's family is strong and prosperous; if the color is yellow and purple, it indicates the wife is safe and there is a sign of pregnancy; if the color is green and oily, it indicates the wife has illness or disputes; if the color is dull and stagnant, it indicates being burdened by the wife's family or legal disputes with them. If the Fish Tail area has mixed colors like a patchwork, it indicates the person is indulging in promiscuity and squandering the family fortune; if there are dark spots like dust or like clouds on this area, it indicates the person has contracted a venereal disease, which is an example of self-destruction through excessive indulgence; another indication is that the wife or concubine behaves improperly, runs away with money, and flees with a lover.

十．睫毛在上眼皮之交合地。睫毛粗者，亂世主貴而好淫，盛世主不貴而愚；睫毛長者，亂世主貴而勞碌，及立異鄉之外業，盛世主不貴而勞碌，及失前業一半，而不能恢復也。大凡睫毛均以柔細而短者為吉，盛衰皆主清閒，而多福祿也。十一．神床在下眼皮之交合地，即三陰之上也。宜平而收，主旺子女而多祿；不宜高露而凸起，主克子女而多憂，一為水溼之痼疾，能痊而不能斷恨也。

The tenth is "eyelashes," growing along the edge of the upper eyelid. Those with thick eyelashes, born in a chaotic era, will attain high status and be inclined towards lust; but in a peaceful era, they will not achieve high status and will be dull-witted. Those with long eyelashes, born in a chaotic era, will attain high status but will be constantly busy, able to establish a new household in a foreign land; but in a peaceful era, they will not achieve high status and will still be busy, and will lose half of their ancestral property, which cannot be recovered. In general, soft, fine, and short eyelashes are considered auspicious, as such people will be idle regardless of whether the world is orderly or chaotic, and will have abundant blessings andofficial stipend. The eleventh is "the divine bed," growing along the edge of the lower eyelid, that is, above the "three yin" area. This area should be flat and recessed, indicating numerous children and abundantofficial stipend; it should not be high and protruding, as that indicates harm to children, constant worries, and suffering from chronic illnesses related to water and dampness, which although curable, cannot be completely eradicated.

十二．眼白之胞，宜少而不宜多，宜收而不宜露。如浮露四方見白，主凶死，及刑人丁；如浮露三方見白，主挫折，及刑人丁；自少主吉，白收主福。白胞有痣痕，主聰明而有刑剋，及爭端結怨；貴名而有嗜好，及憂思疾厄，此其大體也。

The twelfth part concerns the whites of the eyes, which should be few rather than many, and should be收敛 rather than exposed. If the white around the pupil is all exposed, this is called 'four white eyes' in physiognomy, indicating a short and evil fate, and causing harm to family members. If three sides are exposed, it is called 'three white eyes', indicating many difficulties in life, and also causing harm to family members. Having few whites of the eyes is auspicious, and being able to keep them contained brings blessings. If there are moles or marks on the whites of the eyes, the person is intelligent but prone to conflicts and disputes, easily forming enmity. They may also have a distinguished reputation but with obsessive tendencies, and may fall ill due to excessive worry. This is a general summary of the whites of the eyes.

一．秀目：秀者，清秀之謂也，以不粗不俗為合格。望之令人敬愛，接談令人適意。主聰明而靈巧，貴名而田宅，好學而成功，豐足而多祿。前人餘蔭，本身厚福，不學亦多才藝也。二．正目：正者，平正之謂也，以不歪不斜為合格。主志大而公平，正直而明達，豪慨而剛勇，厚祿而壽福。半數主貴，半數主富，否亦享受豐足之衣祿也。

The first type is called "Xiu Mu" (refined eyes). "Xiu" means clear and elegant, and it is considered proper if they are not coarse or vulgar. Such eyes appear to inspire respect and affection, and when one converses with the person, it feels pleasant. The person is intelligent and skillful, has a noble reputation and property, is studious and eventually successful, and has a wealthy family with generousofficial stipend. He also benefits from the remaining blessings of his ancestors, possesses great fortune himself, and without刻意 learning, he is talented in many areas. The second type is called "Zheng Mu" (upright eyes). "Zheng" means upright and straight, and it is considered proper if they are not crooked or slanted. The person has lofty aspirations and fair conduct, is upright and clear-minded, generous and courageous, has generousofficial stipend and enjoys a long and prosperous life. Such eyes are half associated with nobility and half with wealth. Even if neither is present, they can still enjoy abundant clothing, food, andofficial stipend.

三．長目：長者，細長之謂也。古人以河目為享萬鍾之祿，以長能自視耳廓者，為大貴，故司馬宣王即河目自視耳廓之格，故創晉基以成其非常之功也。四．細目：細者，細收之謂也。細收而能藏神，主平安，而和蘊，清高而受祿，不浮白，不露神，主臨危不危，遇險不險，而多安全之事實也。

The third type is called "Chang Mu" (long eyes).the so-called "long" refers to eyes that are long and slender. Ancient face reading texts refer to this kind of eyes as "He Mu" (river eyes), saying that such people are destined to enjoy great wealth and high official positions. If the eyes are so long that they can see the earlobe when looking sideways, it is considered a very auspicious appearance. Therefore, Sima Yi, the Prince of Jin, had exactly this kind of "He Mu" eyes that could see the earlobe, which enabled him to lay the foundation for the Jin dynasty and achieve extraordinary accomplishments. The fourth type is called "Xi Mu" (fine eyes).the so-called "fine" refers to eyes that are small and tightly closed. When the eyes are small and closed, they can conceal the spirit, indicating that the person will live a peaceful life, have a gentle and reserved nature, possess a noble character, and enjoyofficial stipend (salary). The white of the eyes is not floating, and the gaze is not outwardly revealed, meaning that when facing difficulties, real dangers will not occur, and when encountering dangerous situations, real peril will not be encountered. Throughout their lives, they often have instances where they turn potential dangers into safety.

五．定目：定者，神定而有根，光定而不散。主貴名而享大壽。然定者不可呆滯，方完善而收全功；如定而呆滯，則主壽而愚庸，不貴而刑剋，平常之流也。六．豎目：豎者，前平而尾上仰也。主大志而矜驕，氣慨常不群，多主武貴兵權，或文人而兼武職。有剛柔之兼併，有屈伸之知時，任勞有為也。

The fifth type is called "Ding Mu" (steady gaze).the so-called "Ding" means the eyes are steady and rooted, with a calm and focused look that does not scatter. The person is likely to have a distinguished reputation and a long life. However, this "Ding" should not become dull or rigid; it must be steady yet lively to be complete and effective. If it becomes呆滞 (dull and stiff), it may indicate longevity but also dullness and mediocrity, lacking distinction and often involving conflicts, making it an ordinary type. The sixth type is called "Shu Mu" (upward gaze).the so-called "Shu" means the front part of the eye is straight, while the tail of the eye is lifted upward. The person tends to have lofty aspirations and a touch of arrogance, often standing out with a unique demeanor. They are often associated with military positions of prominence or, if originally scholars, they may also hold military roles. Such people are both strong and flexible, knowing when to yield and when to advance, willing to endure hardships and capable of achieving something.

七．睫目：睫者，上眼皮交合處之毛也。以粗長為勞碌，亂世則宏恢創業，盛世則冷退失敗；以柔細為清閒，盛衰皆足衣祿，而有田宅也。八．角目：角者，三角之形式也，在大眼角之上，太陽中陽之間，合而成一銳角，故名三角眼。主剛暴不仁，急燥好勇，奢華淫佚，殘酷好殺，富貴均主凶危，又刑人丁；貧賤則無咎，孤苦勞碌也。

The seventh type is called "Jie Mu," referring to the row of eyelashes along the upper eyelid. Thick and long eyelashes indicate a person who is hardworking: in times of chaos, they can establish and expand their career, but in peaceful times, they may become neglected and decline. Thin and delicate eyelashes indicate a person who is idle: regardless of whether the world is well-governed or chaotic, they will not lack food, clothing, orofficial stipend, and they can afford to own land and houses. The eighth type is called "Jiao Mu." "Jiao" refers to eyes that are triangular in shape: at the outer corner of the eye, between "Tai Yang" and "Zhong Yang," a sharp angle is formed, hence called "Sanjiao Yan" (triangular eye). Such people are fierce and cruel, lacking compassion and tolerance, impetuous and fond of fighting, living extravagantly and indulging in desires, with cruel methods and a tendency for violence. If this eye shape appears on a wealthy person, it indicates danger and potential harm to family members. However, if it appears on a poor person, there will be no great calamity, but they will lead a lonely and hard life.

九．斜垂：斜垂者，前半節平橫，後半節低墜也。主邪而好淫，亂世亦發武權，而刑三妻，剛燥自用，恃勇冒險，以成其功；盛世為常人，而刑妻克子也。十．黑多：黑多者，烏珠多而白胞少也。主聰明而智，富貴而壽，次亦足衣祿而守禮，旺人丁而信，平生少凶災，而不危險也。

The ninth type is called "Xie Chui" (slanting eyes).the so-called Xie Chui means the upper part of the eye is flat and horizontal, while the lower part droops downward. This person has improper intentions and is fond of women; in a chaotic era, they may rise to power and hold military authority, but they will suffer the loss of three wives. They are fierce, impetuous, and stubborn, relying on their courage to take risks and achieve success in this way. In a peaceful era, they are just an ordinary person, and they will also suffer from the loss of their wife and children. The tenth type is called "He Duo" (dark eyes).the so-called He Duo means the black part of the eye is large and the white part is small. This person is intelligent and strategic, wealthy and long-lived; if not as outstanding, they will still have sufficient food and clothing, follow proper conduct, have a thriving family, and be trustworthy. They rarely encounter misfortune and will not fall into danger throughout their lives.

十一．白多：白多者，烏珠小而白胞多也。主性急而負氣，疎忽而懈怠，貪多而輕舉，弄巧而反拙。露四白者凶死，露三白者刑剋，又主吐血痼疾，及痣漏也。十二．圓目：圓目者，即羊睛、蛇睛、雞睛之類也。主多勞碌而失敗，多驚險而挫折，刑妻又克子女，遺累又常疾厄。古人以羊睛為孤刑，蛇睛為凶毒，雞睛為困苦，均不善後而危身，及殘肢體也。

The twelfth type is called "round eyes." This refers to eyes that are round, such as those described in physiognomy as sheep eyes, snake eyes, or chicken eyes. The person tends to be hardworking but often fails repeatedly, facing many dangers and setbacks. They also suffer from marital and familial misfortunes, constant burdens, and chronic illness. Ancient physiognomy texts regard sheep eyes as indicative of loneliness and misfortune, snake eyes as representing cruelty and viciousness, and chicken eyes as signifying hardship and poverty. These three types are all associated with a poor end, endangering one's own life, and even leading to physical disabilities.

十二．仰目：仰者，雙角上仰也。主英明而多智，奇貴而有賢名，文至宰輔九卿。故漢陳平雙目如冠，即雙目上仰，是為漢室三傑，盛衰皆主貴名之偉大事業，而有列土之封也。十四鬬目：鬬者，兩烏珠相合而又相分也。主發富豐之業，雖白手亦進田宅也。亂世尤得貴人扶持而發達，但多招暗害之災，而恩怨混合，親疏煩惱也。

The thirteenth type is called "Yangmu" (the original text still labels this as "twelfth," which is likely an error for "thirteenth"). "Yang" refers to eyes that are both angled upward. The person is wise and intelligent, with noble status that is unusual, and is known for his virtue. He can achieve high official positions such as prime ministers and ministers of the nine departments through scholarly careers. Therefore, Chen Ping of the early Han dynasty, whose eyes were shaped like a crown, meaning they were angled upward, was listed among the Three Heroes of the Han dynasty. This eye shape allows the person to achieve great accomplishments regardless of whether the world is stable or chaotic, and he can also receive the title of a feudal lord with land. The fourteenth type is called "Doudmu." "Doud" refers to two black pupils that seem to be about to meet but then separate. The person is capable of establishing a prosperous family fortune, and even starting from nothing, he can acquire land and houses. He is especially likely to receive support from noble people in times of chaos and achieve success, but he often faces hidden dangers and troubles, with good and bad fortune entangled together, causing continuous worries between close relationships.

一．露光：露光者，眼光浮露無根也。此為稟受之先天不足，縱慾之後天虧損，主不壽而夭亡，贏溺之五撈，七傷之病疾，久視似脫又似變。亂世主貴而聰敏，淫而不壽也。二．露威：露威者，有光芒而充足，華表威嚴，視之令人不寒而起敬畏之心。其目光寒灼澄清，號曰真光，主大貴大智大壽。此為先天充足，而操國家安危之權柄，流芳百代也。

The first type is called "Lu Guang."the so-called Lu Guang means the light in the eyes is on the surface without a root. This is due to insufficient innate constitution and excessive indulgence in desires in later life. It indicates a short lifespan and early death, often accompanied by diseases such as "Wu Lao" (five kinds of exhaustion) and "Qi Xu Shang Shang" (seven kinds of injuries to qi and blood). If you look at his eyes for a long time, the light seems to be about to escape and appears to be changing. In times of chaos, such eyes may indicate a person of high status and intelligence, but they are prone to lust and have a short life. The second type is called "Lu Wei."the so-called Lu Wei means the eyes emit a strong light, with a dignified and imposing appearance. Others see him and naturally feel respect without feeling cold. His gaze is as clear and sharp as a cold pond, known in physiognomy as "Zhen Guang." This indicates great wealth, great wisdom, and a long life. It is a sign of abundant primordial qi in the Earlier Heaven. Such a person can hold power affecting the country's security, and his reputation will be passed down for generations.

三．露神：露神者，目神銳而流動，常帶憤怒之容，目光視人而定，談笑似惡。亂世主貴名而有正權，露光者光，殘忍貪功，驕勇好殺；盛世主貴名而驚險，株累而疾病，又刑妻妾，及克子女也。四．露煞：露煞者，目光尖銳四射，動靜均帶憤怒之色，加以血絲赤縷縱橫，纏烏珠又貫瞳人，望之令人厭惡，談笑令人悚懼。主富貴而有夙怨，有驕淫而招凶禍，刑傷人丁，亂世倍發於盛世也。

The third type is called "Lùshén" (露神).the so-called Lùshén means that the eyes are sharp and flickering, with a constant look of anger on the face; when looking at people, the gaze is fixed and unmoving, and even when laughing or talking, the expression seems to carry malice. This kind of eye appears in times of chaos, indicating a person who will gain a high reputation and hold actual power in an official position. The light in the eyes is exposed, and the person is cruel and greedy for achievements, arrogant, bold, and fond of killing. In times of peace, although they may have a noble reputation, they often face dangers and may be implicated in crimes, suffer from illness, and harm their wives and children. The fourth type is called "Lùshà" (露煞).the so-called Lùshà means that the eyes are sharp and shoot out in all directions, and whether moving or still, they carry a look of anger. Additionally, there are red blood vessels crossing over the black pupil, entwining and penetrating the pupil. Others find this person repulsive, and even when talking or laughing with them, one feels a sense of fear. This kind of eye indicates a person who, although wealthy and prosperous, has lingering grudges. Due to arrogance, indulgence, and licentiousness, they will invite misfortune and calamity, and injure family members. In times of chaos, its effects are twice as strong as in times of peace.

公篤曰：余考盛世之四露，多有缺點，或為挫折之失敗，或為驚災之凶亡，或為刑剋之孤苦，或為惡疾之夭壽。而亂世則不然，專以四露為貴格，臨險為暴發，故目露者，反多富貴，其完善與否，又在露後能否收藏耳。雖主陰險奇巧，智勇雙全，多危險之事實，多逼迫之環境，每因危險而成功，因逼迫而進取。蓋常人則不露，一露則非尋常人矣。盛世露者不吉，亂世露者反貴，天道使然也。

Chen Gongdu said: I have examined the characteristics of the "four exposed eyes" in peaceful times, and most of them are accompanied by defects. Some indicate setbacks and failure, some indicate sudden dangers and misfortunes leading to death, some indicate punishments and conflicts with the six relations, resulting in a life of loneliness, and some indicate suffering from evil diseases and a short lifespan. However, in times of chaos, it is different: the "four exposed eyes" are considered a favorable configuration in chaotic times. The more dangerous the situation, the more likely one is to rise suddenly and achieve success. Therefore, people with exposed eyes tend to be more prosperous and wealthy. As for whether they are perfect, it depends on whether they can control their exposure. Although these people may appear cunning and scheming, they are actually both intelligent and brave. They often face many dangerous situations and are forced into difficult environments. It is often because of danger that they succeed, and because of being forced that they strive forward. Remember, ordinary people's eyes are not exposed. Once they are exposed, they are no longer ordinary. In peaceful times, having exposed eyes is inauspicious, but in chaotic times, having exposed eyes is considered auspicious. This is the way of heaven and the natural order.

公篤曰：聲音者，猶天之有雷霆也。以精神、形質、氣色，為相法之四大綱領，皆具有富貴貧賤、壽夭勞逸之重要關鍵，餘於聲音，猶重視焉。凡女格形質清秀，五官勻配，如代男聲，則為娼妓下流之淫賤品矣；次則為刑夫克子；又次則夭亡惡病之類。由是觀之，可知其重要矣。

Chen Gongdu said: A person's voice is like thunder in the sky. The voice, together with spirit, form and color, constitutes the four main aspects of physiognomy. Each aspect contains important keys for judging wealth and poverty, longevity and short life, labor and ease. I place particular emphasis on the voice. For example: a woman may have a clear and elegant figure and well-proportioned features, which would normally be considered a good appearance. However, if her voice is that of a man, she would fall into the category of a prostitute or a morally corrupt person. The next level of consequence would be that she would harm her husband and damage her children. The next level would be early death or suffering from serious illness. From this example, one can see how important the voice is.

按聲之發音有三類：一出于丹田者，其音遲緩而充足，有逸韻之鏗鏘，主大貴而多福壽，又旺妻妾子女，故有求全在聲之說也。二出於亶中者，聲收而音清，有緩急快慢之兼，悠揚嘹亮，亦主富貴壽考，而豐衣足食，又有作偉大之事業，則有勞碌奔馳、艱難辛苦，以成其功也。三出於咽喉者，聲急而音秀嫩，其氣輕浮，散漫不收，而無尾聲，或至尾聲即中止，或至尾聲即破暗，主勞碌而多刑剋，疾病而多遺累，反覆不收全功，亦有壽弱與夭傷也。

According to the origin of sound, human voice can be divided into three categories. The first type originates from the "dantian," producing a slow and steady sound with strong resonance, carrying a calm and refined tone that is firm and powerful. This type is associated with great wealth, many blessings and longevity, and a prosperous family. The saying in physiognomy, "seeking completeness in voice," refers precisely to this category. The second type originates from the "shanzhong" (originally written as "danzhong," which refers to the area between the two breasts), producing a sound that is well-controlled with a clear tone, capable of both fast and slow, high and low, and is melodious and bright. This type is also associated with wealth and longevity, sufficient food and clothing, and the ability to achieve great accomplishments, though success requires hard work and hardship. The third type originates from the throat, producing a hurried and sharp sound with a delicate and tender tone, shallow breath, and a scattered and uncontrollable voice. It ends abruptly without a clear tail, or suddenly becomes hoarse and dark at the end. This type is associated with a life of toil and frequent conflicts, frequent illness and burdens, inconsistent efforts leading to incomplete achievements, and a shorter lifespan, even with the risk of early death.

古人大概以清音為貴，濁音為賤；明亮之音為富，黯滯之音為貧；韻長之音為壽，不收之音為夭；逸和之音為安閒，燥銳之音為勞碌；清揚之音為英賢而貴權，急促之音為窄狹而小器；混亂之音為駁雜而挫折，破鑼之音為驚災而凶危；嘶散之音主冷退而刑傷，不常之音主下流而賤業。大概以此為一定之法，千古不易之論。

Ancient people discussed sound, generally considering clear and bright tones as noble, and muddied and dull tones as base; clear and resonant tones indicate wealth, while dark and obstructed tones indicate poverty; long-lasting echoes indicate longevity, while tones that trail off indicate a short life; calm and moderate tones indicate a life of ease, while anxious and sharp tones indicate a life of toil; clear and elevated tones indicate a person who is wise and capable and holds power, while short and urgent tones indicate a person with a narrow mind and limited vision; confused and disordered tones indicate a complicated and troubled situation, while sounds like a broken gong indicate encountering danger and misfortune; hoarse and scattered tones indicate a bleak and declining situation with injuries, and tones that fluctuate in pitch and are inconsistent indicate falling into a lower status and engaging in lowly occupations. All these can generally be regarded as fixed rules, a constant conclusion throughout the ages.

蓋木形之音，以秀為合，而木形不嫌其秀嫩之音也；金形之音，以亮為合，而金形不嫌其剛亮之音也；火形之音以燥為合，而火形不嫌其操急之音也；水形之音以長為合，而水形不嫌其長漫之音也；土形之音，以濁為合，而土形不嫌其濁遲之音也。餘以為形局各有五行，故分金木水火土；聲音各具五音，故分宮、商、角、徵、羽。各尋其類，各感其氣，以為用也。

Here we also need to consider the form and structure. For people of the wood form, a clear and refined voice is considered acceptable, so a slightly delicate and tender voice does not count as a flaw. For people of the metal form, a loud and resonant voice is considered acceptable, so a slightly harsh and bright voice does not count as a flaw. For people of the fire form, a dry and restless voice is considered acceptable, so a slightly urgent and impetuous voice does not count as a flaw. For people of the water form, a long and lingering voice is considered acceptable, so a slightly prolonged and scattered voice does not count as a flaw. For people of the earth form, a thick and solid voice is considered acceptable, so a slightly muddied and slow voice does not count as a flaw. I believe that each person's form and structure belongs to one of the Five Phases, hence the distinction of metal, wood, water, fire, and earth. Likewise, each person's voice possesses the five tones, hence the distinction of宫 (gong), 商 (shang), 角 (jue), 徵 (zhi), and 羽 (yu). Each should be classified according to its own category and respond according to its own nature, only then can the application be correct.

按清秀而聚，為角音之正；嘶柔而斷，為角音之不正，皆木氣也。明亮而銳，為商音之正；代煞而破，為商音之不正，皆金氣也。剛急而快，為徵音之正；闔燥而滯，為徵音之不正，皆火氣也。幽韻充長，為羽音之正；散漫不收，為羽音之不正，皆水氣也。沉厚濁遲，為宮音之正；混雜不分，為宮音之不正，皆土氣也。五音五行，感受生化之正氣，當然富貴壽考；五音五行，感受剋制之不正氣，當然貧賤疾苦。不可執一而論，探求輕重加減之法，方為合格也。

Specifically, a voice that is clear and gathered is the correct form of the 'Jue' tone; a voice that is hoarse, weak, and intermittent is the variant form of the 'Jue' tone, and both belong to the Wood element. A voice that is bright and sharp is the correct form of the 'Shang' tone; a voice that carries a cutting and broken quality is the variant form of the 'Shang' tone, and both belong to the Metal element. A voice that is strong, urgent, and clear is the correct form of the 'Zheng' tone; a voice that is muffled, restless, and obstructed is the variant form of the 'Zheng' tone, and both belong to the Fire element. A voice that is distant, resonant, and full with a long tone is the correct form of the 'Yu' tone; a voice that is scattered and cannot be contained is the variant form of the 'Yu' tone, and both belong to the Water element. A voice that is deep, thick, and slow is the correct form of the 'Gong' tone; a voice that is mixed and indistinct is the variant form of the 'Gong' tone, and both belong to the Earth element. The five tones correspond to the five elements. If one feels the positive energy of mutual generation and nurturing, it naturally leads to wealth, longevity, and prosperity; if one feels the negative energy of mutual control and restriction, it naturally leads to poverty, illness, and misfortune. In between, one cannot rigidly adhere to a single standard for judgment. Instead, one must seek out the balance of light and heavy, addition and subtraction, and weigh them against each other, which is considered proper.

一．收藏：收藏者，含蘊不露之謂也。幾神之能收者，均不危險；凡神之能藏者，均有大智，而立非常之功業。以收藏為安全而貴祿，故列第一也。二．安靜：安靜者，瀟灑而有涵養之謂也。凡神之安者，均主智識聰明，有預之先機，鎮靜之持重；凡神之能靜者，均主厚守信，穩見不妄，知足不驕，則態度安閒，貴名曰盛，亦主壽而少疾也。

The first is called "Collection." Collection means that the eyes are reserved and contained, not outwardly revealed. Those whose spirit can be contained will not encounter danger in their lives; those whose spirit can be hidden possess great wisdom and can achieve extraordinary accomplishments. Since collected eyes signify both safety and high status and prosperity, it is listed first. The second is called "Stillness." Stillness means that the demeanor is graceful and composed with cultivation. Those whose spirit is stable are usually intelligent and perceptive, able to foresee events and remain calm in times of change; those whose spirit is tranquil are usually sincere and trustworthy, cautious and steady in their actions, content without arrogance, thus their behavior is composed and leisurely, their reputation for nobility and prominence grows steadily, and they also tend to live long and have few illnesses.

三．發動：發動者，活潑之態，而不呆滯也。凡神有光芒發動，其人多智而奸巧，貪多務得，主貴權而勇為，知機達時。盛世之上貴，次亦中貴，而能達上意，順下情；亂世之大貴，次亦上貴，能出奇制勝，操縱大權，有國家安危之關係也。四．清潤：清潤者，神清而充足，光潤而有生氣。其人稟受之元氣厚，承繼之根基貴。凡神之清者，皆主富貴；凡神之潤者，皆主才智。清潤合用，則為貴壽雙全，而多福祿之格也。

The third is called "Fādòng" (movement).the so-called Fādòng means that the spirit is lively and agile rather than stiff. Those whose eyes shine with light are usually intelligent and cunning, greedy for more, and eager to get everything. They are the ones who hold high positions and dare to act boldly, able to recognize the right timing and keep up with the trends. Such people are top-ranking in peaceful times, and even if not, they are middle-ranking. They can understand the intentions of their superiors and adapt to the situations of their subordinates. In times of chaos, they are of great importance, and even if not, they are of high rank, capable of surprising the enemy, controlling great power, and being closely related to the country's safety. The fourth is called "Qīngrùn" (clear and moist).the so-called Qīngrùn means that the spirit is clear and full, with a lustrous and vital appearance. Such people have a thick innate qi (vital energy) and a noble family background. Those with a clear spirit are destined for wealth and honor, and those with a moist spirit are endowed with intelligence. When both clear and moist are present, it indicates a fortunate and long life, with continuous blessings and prosperity.

五．和：和者，慈善之貌，寬和之態。凡神之和者，其人量大而和平，天良而慈愛，有善根，多善舉，能容小惡，能吃小虧，對人懇，待人寬厚，亦主貴名多祿，而安享也。六．憤怒：憤怒者，動氣而有不平之貌也。凡神之憤者，主陰險而剛愎，自負而驕悍；凡神之怒者，主偏傲而恃勇，任性而奢情。憤怒兼有，主剛決冒險而任勞，結仇招嫉而成功，亂世主武權，而倍發達也。

The fifth is called "Harmony."the so-called harmony means having a kind expression on the face and a broad and generous demeanor. Those whose spirit and appearance are peaceful and balanced usually have a great capacity and a gentle nature. They act according to moral principles, hold a compassionate heart, possess a good disposition for goodness, and are willing to do many good deeds. They can tolerate small evils and are willing to bear minor losses. They are sincere in dealing with people and broad-minded in handling affairs. Such people are destined to have a noble reputation, abundant salary, and a stable and comfortable life. The sixth is called "Anger."the so-called anger means being easily provoked and showing an appearance of injustice. Those whose spirit carries anger are usually cunning and stubborn, self-conceited and arrogant. Those whose spirit carries anger are usually stubborn, proud, and rely on their strength, being impulsive and indulging in desires. Those who have both anger and fury are destined to be decisive, bold in taking risks, and willing to endure hardship. They may accumulate enemies and hatred along the way, but they also achieve success along the way. In times of chaos, they are destined to hold military power, and their success is double that of ordinary times.

七．剛威：剛威者，威嚴而嘯之態也。望之令人敬畏，慎言寡笑，沉默凝神，動靜均有威煞。亂世為大貴，盛世次之。凡神之剛者，正直不屈而守義也；凡神之威，鎮重不妄，而勇為也。八．昧晦：昧晦者，闇昧無光之貌，混合不分之態。凡闇昧無光，主儒弱無，而愚憒者居多；混合不分，主妄亂無智，而貧賤者居多。昧晦主破敗愚淫也。

The seventh is called "Gangwei" (Steadfast Authority).the so-called Gangwei means a person who appears solemn and dignified, with an air of arrogance. Others see him and feel a sense of reverence; he speaks cautiously, rarely laughs, and when silent, his spirit is concentrated. Whether he moves or remains still, there is an aura of authority. This kind of aura brings great fortune in times of chaos, and lesser fortune in times of peace. Those with a steadfast and resolute aura are upright and unyielding, adhering to righteousness. Those with an authoritative aura are steady and not impulsive, yet dare to act decisively when faced with matters. The eighth is called "Mehui" (Obscured Clarity).the so-called Mehui refers to a dull and dim gaze, lacking luster, and a state of confusion and indistinctness. Those with a dull and dim gaze are usually weak and incapable, often also dull-witted and foolish. Those in a state of confusion and indistinctness tend to act recklessly without wisdom, and are often poor and lowly. In summary, the Mehui appearance signifies the decline of family fortune, dullness of mind, and a tendency towards lust.

九．痴愚：痴愚者，為定而呆滯，視物不活動，而不轉睛也。凡神之痴者，主愚庸厚，亦有衣祿之人，亂世多吃虧受累；凡神之愚者，一為有神經病也。十．浮露：浮露者，神浮而無根，清而不足之貌。主機智而夭壽，偏好前多病，亂世亦貴而不完善也。凡神露，即上之露光露煞也。按三白四白之形，皆主好勝而招禍，勞碌而刑剋，是為貴而凶也。

The ninth is called "Chiyu." Chiyu refers to a fixed and呆滞 gaze, with the eyes not moving or shining lively when looking at things. Those who have a dull spirit are usually dull and mediocre but honest, and they can have enough food and salary. However, they often suffer losses and hardships in times of chaos. Those with a foolish spirit are another type, indicating mental illness. The tenth is called "Fulu." Fulu refers to a spirit that is superficial without depth, appearing clear but not substantial. Such people may be clever but have short lifespans, often falling ill early due to obsessive habits. They may achieve high status in times of chaos, but their lives are not complete. When referring to "Shenlu," it means the previously mentioned "Lugang" and "Lusha." As for eye shapes like three white eyes or four white eyes, they indicate a tendency to be competitive and invite misfortune, leading to a life of toil and conflicts. These are considered paths of high status but with danger.

十一．近視：近視者，其光收斂而不能遠視也。有看夜書所致，故近視多文人。主聰明而器量不大，迀闊而拘執不權，清潔而志不群，善辯而用不適，多貴名而少下賤，及豐足衣祿也。十二．枯燥：枯燥者，神枯而不潤，光燥而緊急。此皆稟受薄而元氣傷，加以才偏性傲，嗜好自戕，多弄巧反拙之勞，晝蛇添足之失，刑妻妾，克子女，而夭亡也。

The eleventh is called "Myopia." Myopia refers to the eyes focusing inward and failing to see clearly at a distance. It is mostly caused by reading by night, so those who are myopic are mostly scholars. Such people are intelligent but lack broad-mindedness, tend to be narrow-minded and stubborn, inflexible, have pure morals but do not conform to the common ways, are good at debate but apply it inappropriately; they often have a reputation of being esteemed but few actually fall into lowly status, and their clothing and food are sufficient. The twelfth is called "Dryness." Dryness refers to a dry and withered spirit and eyes that are anxious and tense. This is due to a weak constitution from birth and damage to the original qi, combined with a talent limited to one area and an arrogant nature, gradually harmed by their own habits; thus they often try to take shortcuts but end up making mistakes, waste their efforts in vain, act unnecessarily and fail, and even harm their wives and children, eventually dying young.

十三．散弱：散弱者，神散漫而不收，神久視而脫弱。主有頭無尾，懶惰偷閒，循私苟且，見利忘義，而終失敗；主刑傷困苦，而不壽也。十四．慈秀：慈秀者，柔和公平之貌，清秀可愛之態。凡神之慈者，主信義而和達，寬厚主富；凡神之秀者，主聰明而靈巧，多智主貴；兼有則富貴雙全也。

Thirteenth is called "Scattered Weakness." Scattered Weakness refers to a scattered and loose spirit that cannot be gathered in, and over time, the spirit appears to fade away, showing weakness. The person tends to start things but not finish them, is lazy and loves to take shortcuts, is biased and shirks responsibility, forgets righteousness when faced with benefits, and eventually meets with failure; it also indicates a life filled with injuries and hardships, and a short lifespan. Fourteenth is called "Kind and Elegant." Kind and Elegant refers to a gentle and fair appearance and a clear, lovely expression. Those with a kind spirit are trustworthy, harmonious, and successful, and are generous to others, thus becoming wealthy. Those with an elegant spirit are intelligent and resourceful, have many strategies, and thus achieve high status. If both kindness and elegance are present, then wealth and high status are both attained.

十五．反上：反上者，其神上翻而上視之態。其人多才而驕傲，多智而負氣，目空四海，言大而誇，每有以言招嫉妒，以色生嫌疑，及刑人丁，一生不遂居多也。十六．反下：反下者，其神下翻而下視也。其人多陰毒，而常懷嫉妒之心，不能容物也。又主奸詐百出，志大心亂，妄行貪，亂世亦主貴，而多成敗也。

The fifteenth is called "Reversal Above." Reversal Above refers to looking upward with one's eyes, a habit of looking up. Such a person is talented but arrogant, intelligent but prone to quarrels, looks down on others, speaks in exaggerated terms. He often causes jealousy through his words, suspicion through his expressions, and is liable to harm family members. His life is mostly filled with unfulfilled desires. The sixteenth is called "Reversal Below." Reversal Below refers to looking downward with one's eyes, a habit of looking down. Such a person is deceitful and often harbors jealousy, unable to tolerate others. He is prone to cunning and deceit, has great ambitions but a scattered mind, acts recklessly and endlessly desires. Even in times of chaos, he may achieve prominence, but his life is full of ups and downs.

十七．正視：正視者，平正而直視之態也。其人耿介心平，正大不苟，心直無毒，始終如一，持久如常度，而不變其節，為守正義，而不越其軌，有厚祿也。十八．斜視：斜視者，烏珠兩分而側斜視也。其人有不近乎人情之性情，諂上而驕下，惡賢而欺愚，奸貪詭譎，淫亂不休，亦弄巧反拙，一敗一成，六親多累，駁雜不純，亂世亦貴，而副其名權也。

The seventeenth is called "Direct Gaze." Direct gaze refers to eyes that are level and straight when looking ahead. Such people are straightforward and have a calm disposition, their minds open and upright without being fussy, their hearts sincere without being deceitful, and they remain consistent in their behavior. Over time, their expressions remain unchanged, and their principles do not change. They uphold righteousness, act within proper bounds, and are destined to enjoy substantial official rank. The eighteenth is called "Slanted Gaze." Slanted gaze refers to the black pupils of the eyes leaning to one side, looking sideways at others. Such people are unapproachable in temperament: they flatter superiors and look down on inferiors; they despise the virtuous, bully the weak; they are cunning, greedy, and full of schemes, indulging in licentiousness without end. They often attempt clever tricks but end up in failure, success and failure alternating. They are often burdened by their six relations, and their lives are mixed and inconsistent. Though such people may rise to prominence in times of chaos, they are only fit for a subordinate position and limited authority.

十九．偷視：偷視者，其神定人，而舉趾動靜，似有驚悸懼為人視，貪色懼容之態。其人慳吝，而奸貪，見利而忘義，有偷盜之行為，不正之舉動，鄙俗下賤之流也。二十．不脫：不脫者，其神暫視與久視，均不脫也。此為先天之稟受最強，而得真氣之充足，界於賢愚之間，厚信堅，衣祿豐盈，壽徵尤佳，人丁亦旺也。

Nineteenth is called "stealing a glance." Stealing a glance means his eyes stare at people, yet in his movements he seems anxious, afraid to be noticed, showing a look of lustful desire mixed with guilt. Such people are stingy and greedy, forgetting righteousness when they see profit, and may engage in theft or improper actions, belonging to the vulgar and lowly category. Twentieth is called "not letting go." Not letting go means his gaze remains fixed regardless of how long you look. This is a sign of the strongest innate constitution and abundant vital energy; such people are between the virtuous and the foolish, honest and trustworthy with firm will, enjoying abundant food and salary, with a particularly good sign for longevity and a thriving family.

廿一．不變：不變者，經危險而如常態也，動靜先後如一神。此主大貴，功在當時，名垂千古；不為大忠大智大勇，則為大奸大惡大凶。古之有大政治權，及操國家安危之柄者，多以不變為應也。廿二．含笑：含笑者，有冷笑常笑二種，多喜色而代笑也。冷笑主陰險而妄貪，常笑主輕薄而淫亂，二者均不壽，於盛世均不吉，於亂世亦貴而權也。

The twenty-first is called "Unchanged." By "Unchanged," it means maintaining a calm and normal appearance even through difficulties, with consistent demeanor in all actions. This appearance signifies great fortune, achieving great accomplishments in one's lifetime and leaving a lasting reputation. Such people are either of great loyalty, wisdom, and courage, or of great treachery, wickedness, and malevolence. In ancient times, those who held significant political power and controlled the safety of the state were mostly of this "Unchanged" appearance. The twenty-second is called "Smiling." By "Smiling," it refers to two types: cold smiles and constant smiles, both showing a happy expression that replaces one's natural expression. Those with cold smiles are cunning and insatiable, while those with constant smiles are frivolous and licentious. Both types indicate a short lifespan, and being born in a peaceful era is inauspicious, but in a chaotic era, they may attain high status and hold power.

廿三．流麗：流麗者，神豔而流光四射也。其人多聰明而疎懶，偏於嗜好，似清非清，故主夭亡居多，又主流落他鄉。男女均主淫蕩：男則弱疾而夭，女則刑剋而賤，亂世亦有為庶為妾之榮貴也。廿四．如醉：如醉者，即蒙瀧模糊之態也，似昏、似定、似呆滯、似直射光之類。主言而無信，行而無恆，愚而自用，賤而自尊，輕進輕退，冷退失敗，而貧賤刑剋也。

The twenty-third is called "Liu Li," which refers to eyes that are bright and shimmering. Such people are usually intelligent but lazy, indulging in certain vices. They appear clear but are not truly clear, so they often suffer early death and are likely to be wandering in foreign lands. Both men and women tend to be licentious: men are weak and often ill, dying young; women suffer from conflicts with their six relations and have low status. However, in times of chaos, some may become concubines and attain some prosperity. The twenty-fourth is called "Ru Zui," which refers to eyes that appear hazy and blurred, like being drunk, motionless, or呆滞, or like a straight beam of light. The person is unreliable in speech, lacks perseverance in actions, is foolish yet stubborn, lowly yet self-important. They act rashly in both advancement and retreat, face a bleak situation and ultimately fail, living a life of poverty and suffering from conflicts.

廿五．似愁：似愁者，即似哭而鬱結，含淚而凝神之態也。主環境惡劣，冷退失敗居多，一生寒苦不遂，人丁日少，景物日非，有因貴受累，一敗塗地，而終貧也。廿六．充足：充足者，神充而有根，精神煥發之態也。主稟受厚而多壽，腦力足而多智，慈良有信而貴，慎細有恆而名，此為眼神之一大關鍵也。

The twenty-fifth is called "Seeming Grief."the so-called "Seeming Grief" refers to eyes that appear sorrowful, with a dull and stagnant look, containing a gleam of tears. The owner is in a poor environment, often experiencing loneliness and repeated failures, leading to a life of hardship and dissatisfaction. The family members gradually decrease, and the current situation deteriorates day by day. Some may have once been prosperous but were dragged down by misfortunes, leading to complete failure and eventually poverty. The twenty-sixth is called "Abundance."the so-called "Abundance" refers to eyes that are full and rooted, with the person appearing vibrant and energetic. The owner has a solid innate constitution and thus tends to live long, with abundant mental capacity and intelligence. Being kind and trustworthy brings them prestige, while being cautious and persistent brings them reputation. This is the most important aspect of the eyes.

廿七．寒灼：寒灼者，秋水寒潭灼灼有光也。此為真光，又為神彩，主靈慧之根：上為仙佛之品，千載有形之貴；次為聖賢之局，萬古有名之貴，出類拔萃也。廿八．淡水：淡水者，即神淡光浮之類也。古法有神光如水，男女多淫。淡者不明不充之態，其人少信義，多妄貪，聰明自悞，刻薄乖戾，而惡疾夭壽也。

The twenty-seventh is called "Cold Glare." Cold Glare refers to eyes that are clear and cold like autumn water in a deep pool, yet bright and piercing. This is what the art of physiognomy calls "true light," also known as "divine radiance." Such people possess a sharp and intelligent nature. The highest level is the character of a sage or a Buddha, enjoying lasting and tangible honor for thousands of years. The next level is the pattern of a sage and virtuous person, enjoying eternal and renowned honor throughout history. In any case, they are outstanding individuals. The twenty-eighth is called "Fresh Water." Fresh Water refers to eyes that are pale and lack depth, with a dull and superficial gaze. Ancient physiognomy says, "If the divine light resembles water, both men and women tend to be lustful." The term "fresh" means neither bright nor full. Such people lack trustworthiness, often have greedy thoughts, are clever but end up being misled by their own intelligence, are harsh in dealing with others, and have a perverse disposition. In the end, they die young due to evil diseases.

廿九．蚓盤：蚓盤者，蚯蚓盤烏珠，而有藍黑二線環繞烏珠也。盛世多勞碌，而冷退刑傷；亂世多奔馳，而創立宏恢。一為勞而無成，一為勞而有成也。三十．玄明：玄明者，烏珠黑黃而玄色也。盛世主刑人丁，雖主貴權機智，而多飄搖挫折也；亂世主有偏長，又能任勞堅決，以成其上貴中貴之權柄也。

The twenty-ninth is called "Yin Pan."the so-called Yin Pan refers to a condition where the black pupil is surrounded by blue and black lines, resembling the way earthworms coil around their eyes. This mutual generation indicates a life of toil and hardship in a peaceful era, with a bleak situation and frequent conflicts and injuries. However, in a chaotic era, it signifies constant movement and the ability to establish and expand a family business. Both involve labor, but one ends in failure while the other leads to success. The thirtieth is called "Xuan Ming."the so-called Xuan Ming refers to the black pupil appearing dark with a slight yellow tinge, presenting a dark and murky appearance. This mutual generation in a peaceful era brings conflicts within the family, although it also indicates holding a high position and possessing intelligence, yet often leads to instability and frequent setbacks. In a chaotic era, it signifies a person with a particular skill, capable of enduring hardship and making decisive actions, thus achieving high or middle-level authority.

卅一．金黃：金黃者，烏珠黃光而金睛也。盛世主刑剋失敗，富貴而不善其後也；亂世主權詐勇為，危險奔馳，冒險進取，以成其特貴大權，及上貴重柄也。卅二．似懼：似懼者，其神忽銳急，忽默鬱，忽流露，忽含淚，而忽深思之態也。其人志大才短，心亂性貪，行而無品，言而無信，預而不善後，交達而有私見。亂世主暫時發達之富貴，忽成忽敗，終無立身之地；盛世則飄搖無依，半數困窮而有子女，半數孤刑而有產業也。

The thirty-first is called "Golden Yellow."the so-called Golden Yellow refers to the black pupils shining with a yellow light, which is commonly known as "Golden Eyes." This aspect is beneficial in a peaceful era, but even though one may attain wealth and status, it does not lead to a good ending. In a time of chaos, however, such a person is capable of using cunning strategies, being bold and daring, and achieving great power or high authority through risk-taking and striving. The thirty-second is called "Seeming Fear."the so-called Seeming Fear refers to a person's gaze that suddenly becomes sharp and urgent, then silent and troubled, then shifting and revealing, then filled with tears, and then lost in deep thought. Such a person has great ambitions but limited ability, a scattered mind, and a greedy nature. They lack integrity in their actions, are untrustworthy in their words, plan extensively but fail to conclude well, and have wide social connections but harbor selfish intentions. In a chaotic era, they may achieve temporary wealth and success, but their fortunes fluctuate, and they ultimately have no stable place to rely on. In a peaceful era, they are wandering and homeless, half poor with children to support, and half lonely with property in their hands due to conflicts.

卅三．凝注：凝注者，其神默靜而鬱，深思而定，忽上視而又下視也。其人短言而有機智，遲疑而有遠見，外和內剛，量大心窄，貪功而又貪利，循私而又循情。富過於貴，中有自纏政策；妻弱子旺，中有內顧隱憂，亂世倍勞於盛世也。卅四．揚威：揚威者，儀表丰采而有威，久視神聚而瑩潔，光芒皎皎而奪人也。望之始而可畏，繼而可敬，終而可愛也。其人剛毅有特性，機智有奇思，主大貴而盛名，作偉大驚人之事業，不能流芳百世，則為遺臭萬年也。

The thirty-third sign is called "Ning Zhu." Ning Zhu refers to a gaze that is silent and still, with a sense of inner tension, fixed during deep thought, suddenly looking up and then down again. Such people speak little but are resourceful, hesitate in matters but have foresight; their appearance is gentle but their inner strength is firm, their tolerance seems great but their mind is narrow; they desire both merit and profit, and are partial both to personal interests and emotions. They are richer than noble, always devising schemes for themselves; their wives are weak but their sons are prosperous, and there is always some hidden worry in the family. This sign is twice as laborious in times of chaos compared to times of peace. The thirty-fourth sign is called "Yang Wei." Yang Wei refers to a dignified appearance, radiant and imposing. Upon closer inspection, the eyes are concentrated and not scattered, clear and bright, with a brilliant glow that is captivating. Others at first find him fearsome, then respectful, and finally approachable. Such people are resolute with a distinctive personality, quick-witted with extraordinary ideas; they are destined for great authority and enjoy great fame, capable of achieving remarkable and astonishing feats—should they not be remembered for generations, they will be condemned for eternity.

公篤曰：面部為目神關係最重，故達摩測量法，頭面十分，目神五分，佔全數之半也。古法大體，以神光黑潤、慈和、收斂為佳，令則大半相反，此盛衰之氣候不同，人事隨之轉移也。刻下玄明露尤為上貴，金睛露威為特貴，雖主權詐機智，危險奔馳，殘忍奸貪，然合天道衰弱，因氣數而使之然也。如不機智，則難立足跟；如不冒險，則難成大業；如不奔馳，則無遇合；如不殘忍，則無暴發。故黑白分明者，為亂世之無用。此乃古法之末及，茲特補註之。

Chen Gongdu said: On a face, the relationship of the eyes is most important. Therefore, the measurement method in the "Damo Method of Facial Analysis" counts the head and face as ten parts, with the eyes alone accounting for five parts, exactly half of the total. The ancient method of facial analysis generally considered it good if the spirit light was dark and moist, kind and gentle, and converging. However, nowadays this standard is largely reversed; this is because the climate of a well-governed era is different from that of a chaotic one, and human affairs also change accordingly. At present, those who are "xuanying" (dark and bright) and exposed are considered superior noble appearances, and those with "jinqing" (golden eyes) that reveal authority are even more exceptional. Such people, although they tend to be good at using scheming, have clever minds, move around in danger, and are cruel and greedy, they are exactly in line with the situation of a declining heavenly order, a result of the inevitable trend of the times. Imagine: without cleverness, one cannot hold one's ground; without taking risks, one cannot achieve great success; without moving about, one cannot meet opportunities; without being ruthless, one cannot rise to power. Therefore, eyes that are clearly distinguishable between black and white and have a gentle and moist spirit light are actually of no use in a time of chaos. This point was not mentioned in the ancient method of facial analysis, and I specially add this note here.

公篤曰：眉為文采之官，禮義出焉，內應肺脈之正繫，肺主憂思，故有愁眉不展之說。然有連帶關係，即名壽，及外財庫、子女宮也，不是專應弟兄。茲特分類如下。一．眉之前半節，均名凌雲，而關係弟兄宮，以清秀疎勻、柔細順生為合格。凡人享大名，有大志，及大壽，皆以此為定論。如逆生者，主弟兄忤逆，失輔而又失睦也。

Chen Gongdu said: eyebrows are the "official of literary grace," from which a person's demeanor of propriety and righteousness is revealed. Within the body, they correspond to the lung meridian system, and since the lung governs worry and thought, there is the saying "worried eyebrows are not spread out." However, eyebrows are also connected to other matters, namely reputation, longevity, the "external treasure house," and the children's palace, not only relating to the brothers' palace. Below is a detailed explanation. First, the front half of the eyebrows is generally called "Lingyun," relating to the brothers' palace. This section is considered good if the eyebrows are clear, elegant, evenly spaced, fine in texture, and grow in one direction. Those who can attain great fame, have great aspirations, and enjoy long life are judged based on this section. If the eyebrows in this section grow in the opposite direction, it indicates that the brothers will be rebellious and uncooperative, neither providing support nor being harmonious with each other.

二．眉之後半節，均名繁霞，而關係子女宮，及外財庫。如後半節高超有勢，亦為貴名而重權也；如後半節環曲秀細，亦為旺子而多女也。三．眉頭之初，左為羅侯曜，右為計都曜，完全關係弟兄宮。如有紋沖，左刑兄姊，右刑弟妹，亦主吐血，及痣漏也；如有曲紋，主弟兄凶死，或悞死一人也。

Second, the lower part of the eyebrows is collectively called "Fan Xia," which relates to the children's palace and the "external wealth store." If this part is high and prominent, it indicates a person who enjoys a prestigious reputation and holds significant power. If this part is curved into a ring and delicate, it suggests many sons and daughters. Third, the starting point of the eyebrows, on the left is called "Luo Hou Yao," and on the right is called "Ji Du Yao" (the original text refers to "Luo Hou" as Luo Hou, derived from the nine bright stars in star divination). This is entirely related to the brothers' palace. If there are markings breaking through here, the left side indicates possible harm to the elder brother or elder sister, while the right side indicates harm to the younger brother or younger sister. It may also indicate symptoms such as coughing up blood and hemorrhoids. If there are curved markings here, it suggests that someone among the brothers may die an untimely death or that one person may die unexpectedly.

四．眉尾之骨，斜橫上一指，即名福堂，主外財庫，而發達異鄉，於桑梓見破也。如福堂骨高超，則進外財庫，而進田宅，亦為有壽徵也。五．眉頭上半指常動處，名曰上勾陳，關乎正當略，直接交涉而有思慮也。如動而不靜，則方寸亂而不定，有憂思不決之態，亦關公文函電之消息往來，以及重要之遠因近因及條約結合之類也。

Fourth, the bone at the end of the eyebrows, which runs obliquely upward for a finger's width, is called the 'Fu Tang' bone, which governs 'external wealth storage'. It indicates success when leaving one's hometown and prosperity away from one's native land, while the native place may be in decline. If the Fu Tang bone is high and prominent, it signifies abundant external wealth, allowing the purchase of land and houses, and also indicates longevity. Fifth, the area half a finger above the eyebrows, which usually tends to twitch, is called the 'Shang Gou Chen'. It relates to serious planning and considerations in direct dealings with others. If this area keeps twitching and does not settle down, it indicates that the person's mind is confused and indecisive, appearing anxious and unable to make a decision. This area also relates to the exchange of official documents, letters, and telegrams, as well as the causes of major events, both distant and near, and matters concerning treaties and alliances.

六．凡眉之下，名曰三陽，即太陽、中陽、少陽也，主壽徵之一部，及子女之一部。故三陽高超者，主大壽；三陽豐滿者，主多子；三陽坑陷者，刑子女；三陽有晦暗枯滯各色，一主瘟疫時疾怪病，一主喪品結怨冷退。七．凡眉尾之成三角式，均名眉稜，即外庫之流通財，及壽，又關骨肉血統戚。每有毫露出，即有瓜葛親血統戚之為累；如有紅燥色，主官訟是非也。

Sixth, the area below the eyebrows is called 'San Yang' (Three Yangs), which is specifically divided into three parts: 'Tai Yang' (Sun Yang), 'Zhong Yang' (Middle Yang), and 'Shao Yang' (Less Yang). These areas are related to parts of longevity and children. Therefore, if the San Yang is high and prominent, it indicates a long life; if it is full and round, it suggests having many sons; if it is sunken, it indicates harm to children. If the San Yang shows dull, dry, or stagnant colors, it indicates either an outbreak of plague, seasonal illness, or strange disease, or that there will be a funeral in the family, disputes with others, or a decline in circumstances. Seventh, the bone at the end of the eyebrows forming a triangular shape is generally called 'Mei Ling' (Eyebrow Ridge). It governs external wealth, also longevity, and relations with close family and relatives. If long hairs appear and are exposed here, it indicates that a relative by blood will come to burden him. If this area shows red and dry coloration, it indicates involvement in lawsuits or causing trouble.

以上七個部位，為眉之正當關係，及附帶關係，則知範圍，明其主因。再分形式如下。一．長眉：長眉者，修長有勢也。古人謂眉長，主昆仲貴而多，又得輔佐也。如長入鬢，則成王霸之大貴，次亦割據一方，主英明智勇，名高權重，蜀人尤重之。

The above seven parts discuss the main and secondary relationships of eyebrows; understanding them makes it clear how extensive the scope of observing eyebrows is, and also clarifies the main causes of their corresponding outcomes. Now I will explain according to the shape of the eyebrows. The first type is called "long eyebrows."the so-called long eyebrows means eyebrows that are long and have a strong appearance. Ancient people said that those with long eyebrows have brothers who are both prosperous and numerous, and can receive their assistance. If the eyebrows are long enough to reach the hairline at the temples, then it indicates a great fortune of imperial and hegemonic power; the next best case is being able to control a region. Such people are wise and brave, with high reputation and great authority. The fortune readers from Sichuan particularly value this type.

二．豎眉：豎眉者，上插有威，即劍眉之謂也。多主武貴，而威權萬里，名垂竹帛，即古之名將儒將也。盛世為師為爵，亂世則超出師旅而上也。三．秀眉：秀眉者，清秀可愛之謂也，前後疎勻而含彩。主聰明智慧，及有特別穎悟，專長技藝，以及美術文學，多文貴，及教育司法、文化政治之例，及文章鳴世。

The second type is called "vertical eyebrows."the so-called vertical eyebrows means eyebrows that slope upward with a fierce appearance, which is commonly referred to as "sword eyebrows." This type of eyebrows often indicates a person who holds a military position of high rank, possesses great authority that can extend over thousands of miles, and has their name recorded in history. They are typically famous generals or scholars with military prowess from ancient times. In a peaceful era, they can lead an army and be granted a title of nobility; in a chaotic era, they hold a position above a military unit. The third type is called "delicate eyebrows."the so-called delicate eyebrows means eyebrows that are clear, beautiful, and可爱, with even spacing and hair that shines with a luster. Such people are intelligent and wise, possess special insight, or specialize in a particular skill, or achieve success in the arts or literature. They usually attain high positions in civil service and often excel in fields such as education, law, culture, and politics. Some become famous through their writings and literary works.

四．細眉：細眉者，清細疎勻也。大凡眉以柔細為佳，主平安清閒而少累，並且豐衣足食，妻賢子孝，既無內顧之憂，又無外欺之患也。五．柔眉：柔細之眉，不粗不燥也。主性情和平，志識遠大，一生多享福，及少六親之累，而為得心應手，事實行止順遂，而無障礙也。

The fourth type is called "Fine Brows."the so-called fine brows means eyebrows that are light, delicate, and evenly distributed. In general, eyebrows that are soft and fine are considered good, indicating a life of safety, ease, and few troubles, with sufficient food and clothing, a virtuous wife, and filial sons. There are no worries at home and no troubles from others outside. The fifth type is called "Soft Brows."the so-called soft brows means eyebrows that are soft and fine, neither coarse nor restless. The person has a peaceful disposition, broad aspirations and insight, enjoys much happiness in life, and has little trouble from the six relations. Everything goes smoothly, with no obstacles.

六．粗眉：粗眉者，粗燥而不柔細也。主平生多憂慮，事實多勞怨，內務有顧忌之糾纏，外務多仇怒之嫌嫉，恩中成仇，親者反疎，平生難遂，富貴貧賤皆然。七．直眉：直眉者，平橫一字也。亂世多主武貴，而刑傷子女，有三妻四妾，而成附骨疽。然操兵柄，進田宅，多上貴中貴之階級，雖文職亦領武權也。

The sixth type is called "Cū Méi" (thick eyebrows).the so-called thick eyebrows means the eyebrows are coarse, hard, and restless, lacking softness. The person will have a life full of worries, efforts that yield no results, and constant blame from others. Within the family, there are many worries and entanglements, while outside, they often provoke hatred and enmity. They may do good deeds but end up with enemies, and those who were once close may become distant. Throughout their life, they rarely find peace, whether they are rich or poor. The seventh type is called "Zhí Méi" (straight eyebrows).the so-called straight eyebrows means the eyebrows are flat and horizontal, forming the shape of the character "一" (one). This type of eyebrows often indicates a military or high-ranking official position in times of chaos, but they may suffer from injuries to their children, have multiple wives, and suffer from malignant sores such as bone-attached abscesses. However, they can hold military power, establish property and land, and usually attain a high or middle-ranking status. Even if they hold a civil post, they will still wield military authority.

八．曲眉：曲眉者，彎曲而如新月也。盛衰均主文貴，又主子女多，而且貴能，紹箕裘，又繩祖武也。故麻衣法云：眉愛曲兮最忌直也。九．潤眉：潤眉者，清潤而有光彩也，即不枯不燥之謂。主貴名大噪，轟傳一世，又主壽徵豐祿，清閒順遂，前途平安通達，為多成也。

The eighth type is called 「Curved Brows」. Curved brows refer to eyebrows that are curved like a new moon. Such eyebrows indicate a person who will hold an official position in both prosperous and chaotic times, and also signify many children, each of whom will be capable and prominent, able to inherit their father's business and continue along the path of their ancestors. Therefore, the Ma Yi method of physiognomy says: eyebrows should be curved, and it is most undesirable for them to be straight. The ninth type is called 「Lustrous Brows」. Lustrous brows refer to eyebrows that are clear, moist, and radiant, meaning they are neither dry nor restless. This indicates a person whose reputation will be prominent and widely known; it also signifies a long life, generous salary, a peaceful and smooth life, a smooth future, and success in endeavors.

十．短眉：短眉者，短促不長之謂也，及不蓋目之類。一為弟兄少，而多憂思遺累；一為刑剋重，而多勞碌冷退，又主壽弱之例。十一．濃眉：濃眉者，濃重而叢生，似威而鬅鬙之態也。主富而多累，貴而多勞，又主奔馳不定，多招嫉刻，多處嫌疑，多結仇怨，多生暗害，煩惱不休也。

The tenth type is called "Short eyebrows." Short eyebrows refer to eyebrows that are short and not long, including those that do not cover the eyes. Their implications are: first, few brothers, leading to much worry and burdens; second, severe punishments and afflictions, resulting in a life of toil and a bleak fate; additionally, it indicates a weak lifespan. The eleventh type is called "Thick eyebrows." Thick eyebrows refer to eyebrows that are dense and heavy, growing in thick clusters, appearing somewhat formidable, but actually being loose and disordered. Such a person may be wealthy but has many burdens, may be esteemed but has much hardship; they also tend to travel frequently, have no fixed residence, often attract hatred and criticism, frequently find themselves in positions of suspicion, often accumulate grievances, and suffer from secret harm, with constant troubles.

十二．枯眉：枯眉者，焦枯不潤之態也。其人多疾病，其性多猶豫，愛便宜而不收功效，求兩全而反生障礙。小貴者，血液、肺疾；小富者，主冷退刑剋；如出於寒殘之人，亦主勞苦多累，憂愁度日，而夭亡也。十三．散眉：散眉者，散亂不收而不勻，稀斷尾少也。主心亂而妄貪，弄巧反拙，智小大，力輕任重，故多假面目，而虛浮自誇，輕進輕退，多成多敗也。

The twelfth type is called "Ku Mei" (Dry Brows).the so-called dry brows refers to eyebrows that are dry and withered, lacking luster. Such people are often sickly, indecisive in nature; they love to take advantage but fail to achieve results, and their attempts to please both sides lead to obstacles everywhere. If this mark appears on someone of slight importance, it indicates blood disorders and lung diseases; if on someone with some wealth, it suggests a cold and declining situation with conflicts and losses; if on a poor and weak person, it indicates a life of hardship, being burdened, living in constant worry, and ultimately early death. The thirteenth type is called "San Mei" (Scattered Brows).the so-called scattered brows refers to eyebrows that are disordered, unable to be gathered together, uneven in density, sparse, with a break in the middle and a shortage at the end. Such people have scattered thoughts and are prone to reckless desires; they try to take shortcuts but end up making mistakes; their intelligence is limited but their responsibilities are great, their abilities are weak but their burdens are heavy; thus they often wear false appearances, boast extravagantly, act hastily in both advancement and retreat, and throughout their lives experience both gains and losses.

十四．聚眉：聚眉者，清聚而收斂，見底而不散也。其人有遠志而謹守大義，多預而籌晝策，億料必中，為必成，主豐盈之財庫，及有貴名之事業也。十五．旋眉：旋眉者，眉尾有旋螺形也。主刑剋弟兄，又有妨父者，主骨肉忤逆，血統常多官訟，族戚亦有糾紛，又有異母而生，內顧掣肘。其性剛燥量狹，兇悍恃勇，不明大義居多也。

The fourteenth type is called "Juyou" or "聚眉".the so-called Juyou means the eyebrows are clear and gathered together, neither too sparse nor too scattered. Such people have long-term aspirations and adhere to great principles. They think ahead in all matters and are good at planning and strategizing. Whatever they foresee will surely come true, and whatever they do will certainly succeed. This type indicates a wealthy treasury and the ability to achieve renowned accomplishments. The fifteenth type is called "Xuanmei" or "旋眉".the so-called Xuanmei means the end of the eyebrows has spiral hairs. This indicates harm to brothers and possible trouble with the father. It also signifies discord among family members, frequent lawsuits among close relatives, and constant disputes within the same clan. There is also an indication that he was born from a different mother, leading to constant obstacles within the family. Such people are fierce and impetuous, with narrow-mindedness, fierce and relying on bravery, and often fail to understand great principles.

十六．逆眉：逆眉者，為倒生之眉，及上反之眉，皆謂逆眉也。其心性不純而狼，作事蠻橫而毒，剛燥任牲，不守禮義，褊窄見小，不昭信用，多官訟是非之累。上反者輕，倒生者較重也。十七．斷眉：斷眉者，間斷分節，或前後各異，而中斷也。主刑剋人丁，前業衰落，多風塵反覆，冷退消耗，貧苦勞碌居多，常富常貴居少也。

The sixteenth type is called "reverse eyebrows." Reverse eyebrows include eyebrows that grow backward and eyebrows that curl upward and flip back, both of which are considered reverse eyebrows. Such people have impure hearts and are as cruel as jackals; they act tyrannically and use cruel methods, are fierce and impetuous, follow their own whims, and disregard etiquette, morality, and laws. They have narrow minds, short-sightedness, and lack trustworthiness, thus often get involved in legal troubles and disputes. Among these, those with eyebrows that curl upward and flip back have lighter consequences, while those with eyebrows growing backward have heavier consequences. The seventeenth type is called "broken eyebrows." Broken eyebrows refer to eyebrows that are broken and fragmented, appearing in several sections, or having different appearances in the front and back parts with a break in the middle. This indicates the suffering of family members, the decline of ancestral property, and a life filled with hardship and constant toil in the world of turmoil, with a bleak situation and the gradual loss of family wealth. Such people are mostly poor and hardworking, and few can maintain wealth and honor.

十八．鎖眉：鎖眉者，兩眉頭相交，而鎖印堂也。主刑父妨母，又刑妻克子，六親不力，前業不守，破梓離鄉之格；亂世亦有貴名而發達，絕處逢生之格也。十九．沖眉：沖眉者，兩眉頭有紋上沖入華蓋也。主刑弟兄，及多憂愁，而遺累也。一為客欺主，而侵越主權；一為不知足，而好奇舉動。親者反疏，而爭端愈烈；恩者曰仇，而危害尤深，好勝性剛故也。

The eighteenth type is called "Locking Brows."the so-called locking brows means the two eyebrows meet and connect, blocking the "Yintang" area. This indicates harm to the father, trouble with the mother, harm to the wife and children, and the six relations offering no help. It also means the family's ancestral property cannot be preserved, and the person is destined to leave home and travel elsewhere. However, in times of chaos, one might still become prosperous through the reputation of a noble or powerful person, achieving salvation in desperate situations. The nineteenth type is called "Rushing Brows."所谓 rushing brows means there are lines on the two eyebrows that rise upward into the "Huagai" area. This indicates harm to brothers and much worry leading to burdens. Its manifestations are either being bullied by outsiders and losing control of one's own affairs, or being greedy and doing things beyond proper bounds. Close relatives become distant, disputes grow worse, and those who were once kind become enemies, causing especially great harm—this is due to the person's desire to win and being stubborn in nature.

二十．交眉：交眉者，上下相交而如交字形也。主內顧多憂，骨肉有累，妻妾不力，子女不肖。本身雖有名祿產業，然多牽制憂憤，神經受刺激，而顛倒行為也。廿一．毫眉：毫眉者，有時長露寸餘，或二三寸，伸出三四也。主心亂而多焦躁，事與時反，與心違也。左主外務糾紛，右主內政忤逆，前半節主弟兄姊妹損傷，後半節主妻妾子女災刑。常有者，主刑剋不遂，富貴貧賤皆然，煩擾不休也。

The twentieth type is called "Jiaomei."the so-called Jiaomei means the eyebrows cross over each other, growing in the shape of the character "交." This indicates that the person has many worries at home, is burdened by family members, and his wife and concubines are not helpful. His children are also unskilled. Although he may have a good reputation, salary, and property, he is constantly restricted and feels anxious and resentful. His nerves are long-term stimulated, leading to confused and disordered behavior. The twenty-first type is called "Haomei."the so-called Haomei means that sometimes a long hair, one or two inches long, even three or four inches, grows from the eyebrows, with three or four hairs extending out. This indicates a restless and anxious mind, with events always going against the right timing and contrary to one's own intentions. If the long hairs grow on the left side, it indicates disputes in external affairs; if they grow on the right side, it indicates discord within the family. If they grow in the front part, it indicates injury to brothers and sisters; if they grow in the back part, it indicates misfortune and punishment for the wife, concubines, and children. If the long hairs are always present, it indicates a life full of conflicts and constant dissatisfaction, regardless of whether he is rich or poor, with continuous troubles.

廿二．亂眉：亂眉者，紛亂不順，粗細不勻，滯手如麻也。主環境惡劣，牽制最重，常在驚濤惡浪之中，許多內憂外患，而不解除也。毫眉、亂眉，多臨時發生也。廿三．重眉：重眉者，上下兩層，俗呼兩夾眉也。主幼年喪父，倚伯叔至戚而成立，性柔而不斷，庸而兩可，小有耗散，而失前業一半也。廿四．金眉：金眉者，短少而稀疎，直豎而似無，黃柔而高稜也。王享餘蔭之美，又進田宅也。主貴榮而壽祿清閒，子女又貴能又多也。獨相此眉最難也。

The twenty-second type is called "Luan Mei" or "Disordered Brows." Luan Mei refers to brows that are messy and disordered, uneven in thickness, and feel rough and tangled when touched. This indicates that the person's environment is poor, and they face the heaviest restrictions. They have been living in constant turmoil, like in a stormy sea, with internal and external troubles that remain unresolved. Note: Luan Mei and Mao Mei usually appear suddenly and are temporary signs. The twenty-third type is called "Chong Mei" or "Double Brows." Chong Mei refers to brows that are layered, one on top of the other, commonly known as "Two Layers of Brows." This indicates that the person lost their father in childhood and was raised by uncles or other close relatives. They are weak-willed and indecisive, mediocre and indecisive in matters. Their family property is somewhat lost, and they may lose half of their ancestral estate. The twenty-fourth type is called "Jin Mei" or "Golden Brows." Jin Mei refers to brows that are short, sparse, and almost invisible when standing straight, with a yellowish color, soft texture, and high brow ridge. This indicates that the person can benefit from the legacy of their ancestors and can establish land and property. They are destined for high status, honor, long life, and generous wealth, with a comfortable and leisurely life. Their children are both capable and numerous (the original text's "Wang Xiang" should be "Zhu Xiang," meaning "the person's children"). This type is the most difficult to interpret based solely on the brows.

公篤曰：性者心之苗，情者神之使。性無心不存，神無情不用。有心有性，有神有情，然後為事實，行止動靜，皆包括其中矣。解：性從心出，情從神發。心為靈臺之根，神為靈物之品，變化不測，其用最大。性為善惡之原，情為交易之機。性情乃心神之使者，事實之引導也。

Chen Gongdu said: Nature is the sprout that grows from the heart, and emotion is the messenger sent by the spirit. Without a heart, nature cannot exist; without emotion, the spirit cannot function. Only with a heart can there be nature, and only with a spirit can there be emotion, and then specific actions can be formed. All of a person's movements and behaviors are included within this. Explanation: Nature arises from the heart, and emotion originates from the spirit. The heart is the root of the spiritual platform, and the spirit is the rank of the spiritual essence, which is unpredictable and has the greatest effect. Nature is the source of good and evil, and emotion is the channel for interaction with the outside world. Nature and emotion are merely messengers sent by the heart and spirit, and they are also the guides for all specific actions.

性者，先天之真機也；情者，後天之實用也。又從形質，定其性情，論其事實。故印堂寬正，其性英賢；神清正視，其性忠良。解：印堂為全局之元首，英明賢良，印寬而正，有才而復量大也。凡忠厚慈良，神清正視，多管而復遠見也。二者兼有，則為上品也。

Nature is the true essence inherited from the Earlier Heaven, while emotion is the practical function expressed in the Later Heaven. Additionally, one must judge a person's nature and temperament based on their physical form and body, and use this to infer their actions throughout their life. Therefore, those whose forehead is broad and upright possess an intelligent and virtuous nature; those whose eyes are clear and gaze levelly towards others have a loyal and kind disposition. Explanation: The forehead is the central part of the face, representing wisdom and virtue; a broad and upright forehead indicates both ability and capacity. Those who are loyal and benevolent usually have clear eyes and steady gaze, and they are diligent in their duties with a long-term vision. Those who possess both qualities are of the highest moral character.

眉細目慈，主溫和而孝順；五嶽端正，主厚而正大。解：眉為肺絡，眉細而無憂；目為肝絡，目慈不動氣，故溫和孝順也。五嶽正者心正，行為亦正，故厚而正大也。眉目有威，主嚴格而志大；眉秀目平，主慈和而有智。解：眉目以威而有權，故威重之人權重，綱紀嚴明，志向遠大矣。眉秀主聰敏，目平主和蘊，及慈和而有特智，常有先見之明，而不妄舉也。

A person with thin eyebrows and a kind gaze is gentle in nature and filial; those with the Five Mountains properly formed have a sincere character and upright mind. Explanation: eyebrows correspond to the lung meridian inside the body, so thin eyebrows indicate less worry; eyes correspond to the liver meridian, so a kind gaze means one does not get angry easily, hence being gentle and filial. Those with the Five Mountains—forehead, chin, nose, left and right cheekbones—properly formed have a righteous heart and upright behavior, thus being sincere and upright. Those who appear stern in their eyebrows and eyes are strict in nature and have lofty aspirations; those with clear and elegant eyebrows and calm eyes are gentle and wise. Explanation: eyebrows and eyes that appear stern indicate authority, so those who are imposing have great authority, and their rules and regulations are strict and well-ordered, hence their aspirations are lofty. Clear eyebrows indicate intelligence, and level eyes indicate harmony and subtlety; such people are gentle yet possess outstanding wisdom, often foreseeing things and not acting recklessly.

眉長上豎，主恃勇而拔負；耳厚垂珠，主明敏而靈巧。解：眉長主大貴而操兵柄，眉上豎主剛勇而負氣，故拔負而驕傲。耳厚主持重又有恆，垂珠主偏好多材藝，不學而成，故明敏而又靈巧也。眉濃目露，主剛暴而好殺；眉高印寬，主遠而多才。解：眉濃主剛燥而尤貪，目露主驕淫而不仁。愛之者，則越軌不已；惡之者，則毀滅不休，故好殺也。眉高主敏而好名，印寬主正而遠見，故遠多才也。

A person with long eyebrows that slope upward is bold and competitive; someone with thick ears and hanging earlobes is quick-witted and skillful. Explanation: Long eyebrows indicate great importance and the ability to command military power, while eyebrows that stand upright show strength and bravery, and a tendency to be quarrelsome. Therefore, together they indicate competitiveness and arrogance. Thick ears suggest stability and perseverance, while hanging earlobes indicate a special talent and versatility, capable of achieving things without learning. Therefore, they are described as quick-witted and skillful. A person with thick eyebrows and a sharp gaze is fierce and cruel, and fond of killing; someone with high eyebrows and a broad forehead has a long-term vision and many talents. Explanation: Thick eyebrows indicate a fierce and impetuous nature, especially greedy for gains. A sharp gaze suggests arrogance and indulgence without compassion. For those he likes, he will go to extremes to fulfill their desires; for those he dislikes, he will destroy completely. Therefore, he is described as fond of killing. High eyebrows indicate agility and a desire for reputation, while a broad forehead indicates integrity and foresight. Therefore, together they indicate a long-term vision and many talents.

神清顴聳，主豪慨而奢華；眉高神秀，主清廉而好名。解：神清主多貴名而豪慨，顴聳主有作為而輕財，乃俠義之勇為，志不群也。眉高主而務名，神秀主慧而務德，故清廉好名，而多福壽也。髮低骨粗，其性愚魯燥急而尖酸；形清目痴，其性庸拘泥而無用。解：髮低主妨父，失於栽培；骨粗主勞碌，失於能力。二者合有，則愚魯妄行，情同尖酸，失其正義也。形清為外表，目痴為內愚，故措施之輕重不宜也。

A person with clear eyes and prominent cheekbones is generous and lives a luxurious life. Someone with high eyebrows and clear eyes is upright and values reputation. Explanation: Clear eyes indicate a person who is respected and generous, while prominent cheekbones suggest someone who is capable and not concerned with wealth, showing a heroic and unconventional character. High eyebrows indicate ambition and pursuit of reputation, while clear eyes show intelligence and emphasis on virtue, so together they represent a person who is upright and values reputation, and is likely to have good fortune and longevity. A person with a low hairline and thick bones is dull, impulsive, quick-tempered, and sharp-tongued. Someone with a refined appearance but dull eyes is mediocre, rigid, and of little use. Explanation: A low hairline indicates interference from the father and lack of early cultivation, while thick bones suggest a life of toil due to lack of ability. When these two traits are present together, the person becomes foolish and reckless, speaks sharply and bitterly, losing proper integrity. A refined appearance is only superficial, while dull eyes indicate inner dullness, so the person is always unable to handle matters properly.

目凹鼻曲，其性貪侫刻薄而寡情；蛇睛馬面，其性殘酷毒忍而尤驕。解：目凹主刻薄寡恩，鼻曲主貪侫心深，蛇睛主殘毒兇狠，馬面主驕傲矜誇。上二形為成敗之陰，有惡劣環境，逼迫而為之；下二形為格局之生成，通達窮困皆殘毒，有意而為之。

People with deep eye sockets and crooked nose bridges are greedy, flattering, and unkind, treating others harshly and lacking in emotion. Those with snake-like eyes and horse-like faces are cruel and vicious, and especially arrogant. Explanation: Deep eye sockets indicate a nature that is harsh and ungrateful, while a crooked nose bridge suggests a greedy and scheming character. Snake-like eyes indicate cruelty and ferocity, and a horse-like face indicates arrogance and self-pride. The first two traits are manifestations of a dark side that appears with success and failure—these are negative environments that have shaped them in this way. The latter two traits, however, are formed by their innate disposition—such people are cruel and vicious regardless of their circumstances, and they intentionally act this way.

骨粗肉流，其性剛燥自用而殘忍；狼顧斜視，其性奸險多疑及行邪。解：骨粗主弄巧反拙而多勞，肉流主燥亂狂妄而自私，合而為殘忍兇狠。狼顧主奸而多疑，斜視主毒而邪淫，其性既貪，其心又不正故也。眉頭逢沖，其性輕躁負氣；眉皺上視，其性驕傲任性。解：眉關氣質，凡有氣憤不平，憂疑不決，則兩眉燥亂，緊急上沖。上視主驕傲，舍本求末故也。

A person with thick bones and loose muscles is impetuous, stubborn, and cruel. Someone who can look sideways like a wolf is cunning, suspicious, and engages in improper actions. Explanation: Thick bones indicate a person who tries to be clever but ends up clumsy, wasting much effort. Loose muscles suggest restlessness and selfishness. Combined, they result in cruelty. "Wolf gaze" indicates deceit and suspicion, while a sidelong glance shows cruelty and improper behavior, because such a person is naturally greedy and has an unrighteous heart. A person whose eyebrows are broken by markings is impulsive, quarrelsome, and easily irritated. Someone who frequently frowns and looks upward is proud and任性. Explanation: The eyebrows relate to a person's temperament. When someone is troubled by grievances or troubled thoughts, their eyebrows become restless and tense, rising upward. Looking upward frequently indicates pride, because such a person focuses on secondary matters rather than the essentials.

唇掀齒露，其性輕浮見小；神漫言遲，其性猶豫心深。解：唇掀好爭不讓，齒露口快妄語，皆不明大義，惟利是從，故見小也。神漫猶豫有思，言遲心深而貪，畏嫌不免，疑累終受，而多晝蛇添足之勞也。神清血足，其性安閒瀟灑；面廣神驚，其性憂鬱背義。解：神清泰然無思，血足悠然無累；面廣失敗多憂，神驚嫉妒背義。上二者為自然，下二者為勉強。

A person whose lips are upturned and teeth are exposed is impetuous and has a narrow vision; someone with scattered eyes and slow speech is indecisive and secretive. Explanation: Upturned lips indicate a person who likes to quarrel and refuses to yield, while exposed teeth suggest a person who speaks quickly and often says things without basis. Both are lacking in understanding great principles and are only concerned with personal gain, hence their narrow vision. A person with scattered eyes hesitates in matters and thinks a lot, while a slow speaker is deep-minded and greedy. He fears being suspected but cannot avoid it, eventually being dragged down by suspicion and wasting much effort in unnecessary actions. A person with clear eyes and abundant vitality is calm and carefree; someone with a broad face but frightened eyes is melancholic and disobeys righteousness. Explanation: A person with clear spirit is at ease and free from worries, while one with sufficient blood is relaxed and without burdens. A person with a broad face but frequent failures has more worries, and someone with frightened eyes is envious and breaks trust. The first two are natural, while the last two are forced.

面青眉重，其性謹慎拘執；輔角高寬，其性文雅好道。解：面青主聰敏虛浮，眉重主憂愁拘執，故有畏難苟安，而似謹慎也。輔角高寬，其人清雅多文，好古愛道，是為慧根仙姿之質，清高不俗之品也。鼻仰神亂，其性慳悋痴迷；眉低印窄，其性宵小好勝。解：鼻仰愛財而不積，神亂妄舉而偏重，合而為痴貪迷惑，惜小慳悋矣。眉低主貪多而好勝，印窄主器狹而不容。上二者有倉猝失足，而成千古之恨；下二句有力輕任重，而為崩潰之俟也。

A person with a pale blue complexion and thick eyebrows is cautious and stubborn; someone with a high and broad 'auxiliary angle' is refined and fond of esoteric studies. Explanation: A pale blue complexion indicates intelligence but superficiality, while thick eyebrows suggest worry and stubbornness. Therefore, such a person retreats when faced with difficulties and seeks safety at the expense of principles, appearing cautious on the surface. A high and broad auxiliary angle indicates refinement and literary talent, a love for antiquity and esoteric knowledge, indicating a nature with wisdom and a spiritual disposition, belonging to a refined and unconventional character. A person with upturned nostrils and scattered eyes is stingy and obsessed; someone with low eyebrows and a narrow forehead is petty and quarrelsome. Explanation: Upturned nostrils indicate a love for wealth but an inability to retain it, while scattered eyes suggest erratic behavior and stubbornness. Together, these traits result in being both greedy and痴 (obsessed), stubborn and unable to see the bigger picture, being overly concerned about small amounts of money. Low eyebrows indicate a tendency to desire too much and be overly competitive, while a narrow forehead indicates a narrow mind and an inability to tolerate others. The first two traits may lead to a great regret in a single moment of misstep; the latter two indicate a small capacity but a heavy burden, waiting only for collapse.

神麗肉流，其性淫亂邪行兼嫉姤；骨多肉少，其性矜奇，自誇又剛愎。解：神麗男女皆主淫亂多病而不壽，肉流主偏愛邪行，兼有，則淫亂中生嫉妒，變為殘毒矣。骨多者元氣充，故矜奇誇大；肉少者失輔助，故剛愎自用。

A person with bright and alluring eyes and loose and floating muscles tends to have a licentious nature and perverse behavior, and also harbors jealousy. A person with many bones but little flesh tends to be fond of being unconventional, self-conceited, and stubborn. Explanation: A person with bright and alluring eyes, regardless of gender, is prone to licentiousness, illness, and a short lifespan. A person with loose and floating muscles tends to favor perverse behavior. When both characteristics are present, licentiousness gives rise to jealousy, which then turns into cruelty and harshness. Those with many bones have abundant vital energy, so they like to be unconventional and make exaggerated claims. Those with little flesh lack support, so they become stubborn and self-willed.

眉墜肩削，其性輕浮偏僻；眼神活潑，其性機巧好奇。解：眉墜有偏僻之才，肩削無厚重之福，故薄言而輕舉，偏好而妄行，主多挫折也。神活潑主靈巧機智，不學而成之技藝，用功歧路，勇於偏取也。神玄露光，其性狼毒任勞能冒險；日圓齒掀，其性兇悍驕橫有異志。解：神玄露光，為亂世之權貴，臨險為機會，冒險為事業，盛世不吉。日圓主驕橫不顧信義，齒掀主招嫉不矜細行，貪而無止境故也。

People with drooping eyebrows and thin shoulders are fickle-minded and eccentric; those with lively eyes are clever and curious. Explanation: Those with drooping eyebrows possess a talent in unusual fields, while those with thin shoulders lack substantial fortune. Therefore, they speak lightly and act recklessly, acting on their own whims and facing many difficulties in life. Those with lively eyes are quick-witted and skilled, able to master a craft without much learning; however, they focus their efforts on unusual pursuits, constantly striving in unconventional directions. Those with dark and bright eyes that appear outwardly are cruel, willing to endure hardship, and bold in taking risks; those with round eyes and protruding teeth (the original text '日圆' should be '目圆') are fierce, arrogant, and have ulterior motives. Explanation: A bright and revealing gaze indicates the appearance of a powerful figure in times of chaos; when danger arises, it is his opportunity, and冒险 itself becomes his career. This characteristic is not auspicious in peaceful times. Round eyes indicate arrogance and disregard for trust and righteousness, while protruding teeth suggest being hated and lacking in small details, all due to boundless greed.

髮低神昧，其性愚妄模糊；冷笑口撮，其性陰險奸惡。解：髮低主愚，加以神昧，主每事有頭無尾，言不顧行，事不量力，輕諾寡信也。冷笑主機深陰險，加以口撮，則得隴望蜀，奸惡而不知足也。眼神如醉，多誑語而疎懶；五官開展，多堅忍而有恆。解：神醉主記憶力弱，而多忘，又愛便宜，疎忽懶惰，德怨不分，恩仇不明。五官開展，主任勞有恆，堅固其心志，耐勞其行為，終為發達之品也。

People with a low hairline and dull eyes are dull-witted and reckless, acting without clear purpose. Those who often sneer and curl their lips are sly and wicked. Explanation: A low hairline indicates a dull mind, and combined with dull eyes, such a person starts things but fails to complete them, speaks without considering if they can fulfill their words, acts without assessing their own strength, makes promises easily but rarely keeps them. Those who often sneer have deep schemes and are sly, and when they curl their lips, they are greedy and never satisfied. People whose eyes look as if they are drunk are talkative and lazy, while those with broad facial features are usually persistent and determined. Explanation: People whose eyes look as if drunk have poor memory, are forgetful, love to take advantage, are careless and lazy in their work, and cannot distinguish between kindness and hatred, nor can they tell friends from enemies. Those with broad facial features are willing to endure hardship and have perseverance, are determined in their will, can endure labor, and eventually possess the character to achieve success.

廓尖輪大，主聰明不足，而邪淫有餘；神定眉亂，主惡能引惑，而善偏軟化。解：耳廓尖小，主志小量窄，加以耳輪大，雖然聰明，多為邪淫蒙蔽。神定主有把握，加以眉紛亂，則方寸不一，可以為善，又可以為惡，隨流軟化也。

People with small earlobes and large ear wheels are not very intelligent but have excessive improper desires; those whose eyes are calm but eyebrows are disordered are easily tempted by wicked people and cannot be softened by good influences. Explanation: Small earlobes indicate a narrow-minded and shallow character, and large ear wheels suggest some degree of intelligence, but this is mostly obscured by improper thoughts. Calm eyes suggest inner confidence, but disordered eyebrows indicate indecisiveness, making them susceptible to being influenced by their surroundings, either towards good or evil.

準大眉高，其性忠實耿介；形勻聲秀，其性正直率真。解：準大心無毒，眉高忠而謹，主不妄舉，又不苟且故也。形勻主正大和蘊，聲秀主抱一信，故不欺詐，又不虛浮，而純正率真也。先觀其形質，次查其聲音，更視其精神，再考其骨肉，則可知其性倩，明其志向，覺其心理，驗其事實，則明瞭而如指掌焉。

A person with a large nose tip and high eyebrows is sincere, honest, and straightforward. Someone with a well-proportioned body and a clear voice is upright and sincere. Explanation: A person with a large nose tip does not harbor harmful intentions, and someone with high eyebrows is honest and cautious, so he does not act recklessly or be careless. A person with a well-proportioned body has a broad mind and a gentle, restrained nature, while someone with a clear voice is consistent and trustworthy, so he does not deceive or exaggerate, and is pure and straightforward. In summary, the order of judging a person's appearance is: first observe his body and bone structure, then listen to his voice, next examine his spirit, and finally look at his bone structure and muscles. In this way, one can understand his nature, know his aspirations, perceive his mind, and verify his actions throughout his life, all clearly and clearly, as if looking at one's own palm.

公篤曰：鼻為審判官，又名中嶽，外號土星，而居全面之中故也。據醫家考證，是為肺竅而屬金也，或為土是金之母，而有連帶關係耶。余考丹經，則稱不屬土，又不屬金，是為腎竅，則曰屬水。按鼻外為兩孔，內為四竅：兩側竅通肺管，此醫家之所謂肺絡也；兩直竅入腦海，下督脈，此丹道家之所謂腎絡也。準頭在全面之中心，配以中嶽，此風鑑家之所謂脾格也，皆有原理存焉。故準頭紅燥，即君相二火浮出，此通腎脈之證也。茲將各區段之主要與附帶，分類如下。

Chen Gongdu said: The nose is called the "Judge" in physiognomy, also known as the "Central Mountain," and is given the nickname "Saturn," because it is located at the center of the entire face. According to medical sources, the nose is the orifice of the lungs and belongs to metal; perhaps because earth is the mother of metal, there is this connection between the two. When examining Daoist alchemical texts, however, it is said that the nose is neither earth nor metal, but rather the orifice of the kidney, thus belonging to water. In terms of structure, the nose has two external nostrils, but inside there are four passages: the passages on the left and right connect to the lungs, which is what medical texts refer to as the lung meridians; the two straight passages lead into the brain and connect downward to the governing meridian, which is what Daoist alchemists call the kidney meridians. As for the tip of the nose being located at the center of the entire face and being called the "Central Mountain," this is the position associated with the spleen according to the physiognomical school of Fengjian. Each of these viewpoints has its own reasoning. Therefore, when the tip of the nose becomes red and dry, it indicates that both the sovereign fire and the minister fire have risen to the surface, which is evidence that the nose is connected to the kidney meridian. Below is a classification of the main and secondary relationships of different parts of the nose.

一．山根：山根者，根基之謂也，又為命宮，而應疾厄，亦稱為壽根可也。凡山根高起，不享受祖業，則為壽徵；山根坑陷，不失敗祖業，則為夭亡也。二．準頭：準頭者，為正財之專部也，又名土星，土能旺財，而命名也。凡能享受正財祿，及坐守財，皆以此為標準，故有問富在鼻之說，為千古定法也。

The first is the "mountain root," which means the foundation. It is also called the "life palace," and it relates to diseases and calamities, so it might also be called the "longevity root." Those whose mountain root is high and prominent are either inheriting property from their ancestors or are signs of long life. Those whose mountain root is sunken are either losing their ancestral fortune or are signs of a short life. The second is the "bridge," which refers to the tip of the nose. The bridge is the area that governs "proper wealth," and it is also called the "earth star," because earth generates and strengthens wealth. Therefore, it is named this way. Whether one can enjoy proper wealth and status, or whether one can hold onto wealth, is judged by this area. Therefore, in physiognomy, there is a saying: "To ask about wealth, look at the nose," which is an unchanging rule from ancient times.

三．蘭臺：蘭臺者，左鼻孔之全部，為偏浮財之專部，又名井灶，即內庫之地，又為內輔佐也。闌臺收而不露，財入庫而豐盈；如露而不收，其財雖多，而漏巵不塞，終為虛花，而失敗也。四．廷尉：廷尉者，右鼻孔之全部也，交際財之專部，亦名井灶，即內庫也。如露而不收，財亦耗散不聚。又主內輔佐，如薄弱不收，財弱而內輔不力也。

The third is the "Lantai," which refers to the left side of the nose including the nostril, and it is specifically responsible for managing windfall or speculative wealth. It is also called the "Well and Stove," representing the internal treasury within the family. It also symbolizes the inner helper of the household. If the Lantai is contained and not exposed, wealth enters the treasury and is abundant; however, if the nostril is exposed and cannot be contained, then even though wealth comes in, it is like a vessel with a leaky bottom, and in the end, it is all wasted and ultimately leads to failure. The fourth is the "Tingwei," which refers to the right side of the nose including the nostril, and it is specifically responsible for wealth obtained through social interactions and dealings. It is also called the "Well and Stove," and it is also an internal treasury. If the nostril is exposed and cannot be contained, wealth will also be scattered and not accumulated. This area also represents the inner helper; if it is weak and cannot be contained, it indicates a lack of financial strength and the inner helper is not effective.

五．分尸紋：分尸紋者，準頭當中一直紋，主凶死；如骨破直痕，亦凶死。即古之車裂慘刑，言尸分而不全也。紋痕深長者無救，紋短者，刑剋破敗也。六．年上：年上者，鼻樑中段，接近山根也，內為膽絡，故名疾厄宮。膽俯有水汁，有火氣，故能消化飲食，如有障礙則病苦，此為疾厄專部也。

The fifth is called "Split Body Mark." This refers to a vertical line in the center of the bridge of the nose, indicating death by misfortune; if there is a straight mark left from a broken nasal bone, it also signifies a violent death. The name comes from the ancient punishment of splitting the body, meaning the corpse is split and not whole. If the mark is deep and long, it is fatal; if it is short, it indicates suffering from illness or misfortune. The sixth is called "Year Position," referring to the middle section of the nose bridge near the mountain root. It corresponds to the gallbladder meridian within the body, hence called the "Disease and Misfortune Palace." The gallbladder contains bile and heat, which enable humans to digest food; once there is an obstruction here, one suffers from illness. Therefore, this area is specifically used to examine diseases and misfortunes.

七．壽上：壽上者，鼻樑中段，接近準頭也，亦為膽絡，名疾厄宮也。兩側即下勾陳，主水氣泛流、溼氣痞脹等病，及其它有形之病，又主妻妾子女之刑剋也。八．危險紋：危險紋者，左蘭臺之曲紋，沖出準頭也。主有危險驚恐之事實經過，紋深，則疤痕破相，男格重兩女格輕也。如左右之紋均沖，亦主凶死也。

The seventh is called 'Shou Shang', referring to the middle section of the nasal bridge near the tip, which corresponds to the gallbladder meridian and is also known as the Ji E Palace. On both sides of this are 'Xia Gou Chen', which indicate water swelling, dampness forming lumps and fullness, and other visible diseases; they also indicate harm to wife, concubine, and children. The eighth is called 'Xian Huan Wen'.the so-called 'Xian Huan Wen' refers to a curved line on the left Lan Tai that reaches towards the tip. It indicates that the person has experienced dangerous or frightening events; if the line is deep, it may leave a scar and cause disfigurement. For men, this line is more significant, while for women, it is less so. If the lines on both sides reach towards the tip together, it also indicates death by misfortune.

九．驚險紋：驚險紋者，廷尉之曲紋，沖出準頭也。主有凶危挫折之事實經過，如紋深，則疤痕破相，女格重兩男格輕也。如左右之紋均沖，亦主凶死也。十．井灶：井灶者，即兩孔也。如洩露，財不入庫，而有六親之累；如仰露，則有妻妾之相欺，子女之隱患，血統之內爭，骨肉之殘害，破財冷退之例也。

The ninth is called "Jingxian纹" or "startling danger pattern." This refers to a curved line on the right廷尉 that extends toward the准头. It indicates that the person has experienced dangerous and difficult situations; if the pattern is deep, it may leave a scar and disfigure the face. For women, this pattern is more significant, while for men, it is less so. If the lines on both sides extend toward the准头 simultaneously, it signifies a death by misfortune. The tenth is called "Jingzao," which refers to the two nostrils. If the nostrils are exposed and leak outward, wealth will not enter the treasury, and there will be troubles from the Six Relations. If the nostrils are turned upward and exposed, the person will be deceived by the wife or concubine, face hidden dangers from children, internal conflicts among relatives, harm among family members, financial loss, and a decline in fortune.

以上十則，為中嶽之關係，區段之界限，為鼻相之第一步。而各項形式，分類應徵，茲特詳解如下。一．長植：長植者，鼻長如樑柱，而有勢也。主豐足衣祿，而多田宅；又主完善貴榮，而多厚福。凡長植之中嶽，多為數代富庶餘蔭，承繼正受之祖業，平生安享，亦主有大壽之根也。

The above ten points discuss the various relationships and boundaries of the "Zhong Yue" area, which is the first step in examining the nose's appearance. As for the different shapes of the nose and their corresponding meanings, they will be explained in detail below. The first type is called "Chang Zhi," which refers to a nose that is long and upright, resembling a beam or pillar, exuding a strong and imposing presence. This type of nose indicates abundance in food, clothing, salary, and property, as well as numerous fields and houses. It also signifies high status, honor, and completeness, along with deep blessings. Noses of this kind are usually inherited from generations of wealthy families, allowing one to legitimately inherit ancestral property and enjoy a peaceful life throughout one's years; this is also the foundation for longevity.

二．豐大：豐大者，準頭豐隆，而復高起也。凡準頭豐隆高大，其人正直和平，有大志遠見，享受特別財利，而為特富，及上等富業也。或為繼起之產業，或為創立之產業，又考其各部可也。三．勻配：勻配者，準頭與蘭臺、廷尉，三部勻大而相配也。主心氣和平，耿介不妄，所有之財羞既多，享受之衣祿尤厚，亦主貴名，而厚祿清福也。

The second type is called "Feng Da," meaning the bridge of the nose is full and prominent, and it is high. Those whose bridge of the nose is full and high are upright and peaceful in character, with great aspirations and a long-term vision, and they can enjoy special wealth, belonging to either extraordinary richness or upper-class prosperity. Whether this fortune is inherited from ancestors and then revived, or created from scratch by oneself, it must be determined by examining other parts of the face. The third type is called "Yun Pei," meaning the bridge of the nose, Lan Tai, and Ting Wei are all full and harmonious with each other. The person is calm and composed, straightforward without recklessness; they have abundant wealth in their hands, and their clothing, food, andofficial stipend are especially plentiful. They also indicate a reputation of nobility and enjoyment of generous salaries and a peaceful life.

四．圓厚：圓厚者，準頭圓而如珠，不見蘭臺廷尉也。其形有名虎鼻者，主剛執好勇，任勞務功，及有勇毅之行為，膽識兼長，文武兼併，而立豐功偉業也。五．貫印：貫印者，山根高起上貫印堂也。其形有名玉柱上貫伏犀者，為特貴創業之帝王也，次亦為裂土分封，出將入相也。又有上貫印堂者，主智勇雙全，為上貴，文為政柄領袖，武為屏潘總戎，亦有壽也。

The fourth type is called "Yuanhou" (Round and Thick).the so-called Yuanhou means the bridge of the nose is round like a pearl, round enough that the Lan Tai and Ting Wei on either side are almost invisible. This nose shape is also called "Hunose" (Tiger Nose). Such a person is strong-willed and stubborn, likes to take bold actions, is willing to endure hardship, and is determined to achieve success. He is brave and resolute in his actions, possessing both courage and insight, capable of handling both literary and military affairs, thus achieving great accomplishments. The fifth type is called "Guan Yin" (Piercing the Seal).the so-called Guan Yin means the mountain root is high and prominent, extending upward all the way to the seal area. This shape is also called "Yu Zhu Shang Guan Fu Xi" (Jade Pillar Piercing the Seal), which is the appearance of an extraordinary noble and illustrious emperor who establishes a country and lays the foundation; the next level can become a marquis with territory, serving as a great general or a prime minister. There is also a type that only reaches up to the seal area, indicating wisdom and bravery, belonging to the upper class of nobility: if he follows the literary path, he becomes a leader in governance; if he follows the military path, he becomes a commander who defends a region, and it also indicates longevity.

六．有梁：有梁者，鼻樑之中段，高而不露，圓骨無節也。主有大壽，又旺人丁，而妻妾子女均賢能也，此為中興衰之一大關鍵也。七．仰露：仰露者，井灶上仰而露孔也。主財不入庫，多成多敗也。又主內顧多憂，而牽制其事業也。貧而勞碌者居多，貴而勞碌者居少也。

The sixth type is called "You Liang."the so-called "You Liang" refers to the middle part of the nose being high but not prominent, with a round and smooth bone structure without any bumps. This indicates a long life and a prosperous family with capable wives, concubines, and children. This type is a major key in determining whether a family will rise or decline in the middle of their development. The seventh type is called "Yang Lu."the so-called "Yang Lu" refers to the "Well and Stove," meaning the nostrils pointing upward and exposed. This indicates that wealth cannot be stored, leading to both great gains and losses in life; it also signifies many worries at home, which hinders one's career. People with this nose shape are mostly poor and hardworking, and few become wealthy and busy.

八．反吟：反吟者，鼻樑側曲露節，而左右有三曲兩曲，皆名反吟式。主虛偽聰敏，偏見自用，顛倒是非，混亂恩怨，又主疾厄冷退，官訟刑剋，及刑子女也。九．伏吟：伏吟者，鼻樑直曲露節，而上下有三曲兩曲，皆名伏吟式。主有子女，多成敗，其性憂柔不斷，私心自用，貪念不休，虛張誇大，輕重不當，措施不宜，以致一敗塗地，憂愁至死也。

The eighth type is called "Reverse Chant."the so-called Reverse Chant refers to a nose bridge that bends sideways and reveals knuckles, with three or two bends in the left and right directions, which is called the Reverse Chant pattern. This person is deceitful and cunning, stubborn and self-willed, inverts right and wrong, and mixes up kindness and hostility; it also indicates illness and misfortune, a bleak situation, decline, legal troubles, and punishment of children. The ninth type is called "Hidden Chant."the so-called Hidden Chant refers to a nose bridge that stands upright and bends, revealing knuckles, with three or two bends in the upper and lower directions, which is called the Hidden Chant pattern. This person has children, but experiences many ups and downs in life; he is indecisive and lacks firmness, has private intentions and is self-opinionated, constantly greedy, likes to boast, misjudges things, handles affairs inappropriately, and ends up in complete failure, dying in sorrow.

十．稜節：稜節者，鼻樑有角形之骨凸露，上下分節也。主刑人丁，及結仇怨，其性疑是疑非，猶豫不決，認人不足，有驚險暗害，而多冷退，及痼疾也。十一．根陷：根陷者，山根低陷弱而不起也。主幼小多病，先天遺傳有疾根也。如眼神充足，主前業破敗，而不守也；如眼神不足，或有祖業，則不壽，而死於四十二歲之前也。

The tenth is called "Lengjie" (棱节).the so-called Lengjie is when there is a bony protrusion on the bridge of the nose with sharp angles, divided into sections above and below. This indicates the possibility of harming family members and causing enmity; such people are suspicious, doubting everything, indecisive in matters, and have poor judgment of people. They experience danger and betrayal throughout their lives, often face isolation and decline, and are prone to chronic illnesses that are difficult to cure. The eleventh is called "Genxian" (根陷).the so-called Genxian refers to the root of the nose being low, weak, and unable to stand upright. This indicates frequent illness in childhood, a hereditary illness from the ancestors. If the person has bright eyes, it indicates the loss of ancestral property; if the eyes are also dull, then even if there is ancestral property, the person will not live long and is likely to die before the age of forty-two.

十二．弧峰：孤峰者，準頭高超，而無兩顴也。此主能致富業，而進田宅，惟人丁最弱而刑剋，妻宮二三或不力，子女不立或夭殤，此主螟蛉承繼，或一女也。十三．準失：準尖者，鼻尖起楞而勾也。古法有稱鷹形之鼻者，主陰險機巧，刻薄無信，財不入庫，亦有貴名而權祿，多從危害逼迫者，發達不久，又失敗也。

The twelfth type is called "Gu Feng" (the original heading is "Hu Feng," but the main text refers to "Gu Feng"). "Gu Feng" refers to a nose that is high and prominent, but with no cheekbones to match on both sides, making the nose stand alone. Such a person is capable of acquiring wealth and property, but the family lineage is weak and subject to misfortunes. The person may need to marry two or three wives, or even if married, they may not be helpful. Children may not survive or may die young. Such people often have to adopt children from others or may only have one daughter. The thirteenth type is called "Zhen Jian" (the original heading is "Zhen Shi," but the main text refers to "Zhen Jian"). "Zhen Jian" refers to a nose that has a sharp edge and slopes downward. Ancient physiognomy called this type of nose "Ying Nose." The person with such a nose is cunning and deceitful, harsh in dealing with others, and untrustworthy. They may not accumulate wealth easily. However, they might attain a high status and official rank, but often achieve these positions through hardship and pressure. Their success does not last long and they tend to fail again soon.

十四．洩反：洩反者，蘭臺廷尉露孔而洩氣，準頭反仰而不齊也。其人智小大，力輕任重，妄舉而貪，輕去而就，主一成一敗，六親遺累，煩擾不休，難立家也。十五．墜鼻：墜鼻者，土星豐圓而下墜，蓋過人中半節也。此為土星剋制水星，雖豐隆而無用，晚景蕭條也。亦主貴名多材藝，虛浮儒弱，刑妻有壽，而無祿也。

The fourteenth type is called "Lei Fan," which refers to the nasal openings of the Lan Tai and Ting Wei being exposed and leaking air, with the nose tip pointing upward and growing crooked and uneven. Such people have limited intelligence but a wide range of responsibilities, weak ability but heavy burdens; they act recklessly and have insatiable greed, being impulsive and changing their mind quickly, leading to alternating success and failure. They are burdened by their six relations, causing constant disturbances and making it difficult to establish a stable family. The fifteenth type is called "Chui Bi," which refers to the nose, represented by the "Earth Star," being full and round but drooping downward, covering half of the person's middle. In the system of the Five Stars, this is a case of the Earth Star overcoming the Water Star (the mouth is represented by the Water Star, and the person's middle connects to the mouth), so although the nose is full, it is of no use, leading to a bleak end in later years. Such people may have a reputation of nobility and be talented in many areas, but they are superficial and weak in character. They may suffer from conflicts with their spouses, have a long life, but lack official salary.

十六．鼻毫：鼻毫者，兩鼻孔之毫毛露出也。有常露出者，則主刑妻克子，而傷骨肉；如臨時露出者，即為損人丁而憂愁不遂、哭泣之先兆也。十七．蒜鼻：蒜鼻者，土星三瓣而如蒜形也。主致富居多，而有開闢利源，經營富業，為上富甲富，大壽而厚祿，以富業而成其貴名也。

The sixteenth type is called 「nose hair」.the so-called nose hair refers to the long hairs in the nostrils that grow outwards. If these hairs are always visible, it indicates that one will suffer from marital problems, loss of children, and harm to close family members. If the hairs grow out suddenly, it signifies that there will be loss of family members, worries and frustrations, and sorrow in the household. The seventeenth type is called 「garlic nose」.the so-called garlic nose refers to a nose that is divided into three parts, resembling the shape of a garlic bulb. This type of nose is often associated with great wealth, capable of opening up sources of income and establishing a prosperous business, indicating top-level wealth and being the richest in a region. It also signifies a long life and abundant official salary, achieving a distinguished reputation through this wealth.

十八．截筒：截筒者，鼻形如捲筒之圓長，而齊截之勢也。此主暴發而為特富上富之格，及速帶之貴名也。亂世亦有武權而發達，以貴力而輔其大用也。十九．獅鼻：獅鼻者，豐隆而短，準頭蘭臺廷尉勻配，而露孔也。主上等富貴，而文武兼併，及遙領之頭銜也。然子女最少，僅子女各一成立，及庶出也。

The eighteenth type is called "Jie Tong" (截筒).the so-called Jie Tong means the nose is shaped like a rolled cylinder, round and long, with the end appearing as if it were cut off neatly. This type of nose indicates sudden wealth and prosperity, representing the highest level of wealth and the upper level of wealth. Fame comes quickly. Those born in times of chaos can gain military power and achieve success, relying on authority to support their great potential. The nineteenth type is called "Shi Bi" (狮鼻).the so-called Shi Bi means the nose is full and short, with the bridge of the nose, Lan Tai, and Ting Wei all proportionate in size, and the nostrils slightly exposed. This type indicates upper-level wealth and honor, capable of achieving success in both literary and military fields, and can also hold the title of remote appointment. However, it often results in few children, usually only one son and one daughter being able to stand firm, and they are mostly illegitimate.

公篤曰：耳為採聽官，又名金木二星，乃起之初部。按木為震卦，乃先天之生數第一，故有帝出乎震之說，此起之義耶？又考耳竅通腎絡，腎為水，而河圖有天一生水之說，此起之義耶？然總不外乎此兩點，而流年限起於耳也。於測量之分數則輕，不過占百分之三分也，故賤人有貴耳，貴人有賤耳，不為重要關係明矣。

Chen Gongdu said: The ear is called the "sampling and listening organ" in physiognomy, also known as the "Jin Xing" and "Mu Xing" stars, which are the first part in calculating the flow year. In terms of principle, wood belongs to the trigram Zhen in the Eight Trigrams, which is the first number in the earlier heaven birth numbers. The "Zhou Yi · Shuo Gua" says, "The Emperor comes forth from Zhen." Calculating the flow year starting from the ear probably refers to this meaning. Further examining medical theory, the ear communicates with the kidney meridian, and the kidney belongs to water in the Five Phases. The "He Tu" says, "Heaven produces water first." Calculating the flow year starting from the ear may refer to this meaning as well. In summary, it is no more than these two points, so the flow year should be calculated starting from the ear. However, if measured by weight, the ear is very light, accounting for only three percent of the entire face. Therefore, a humble person may have a pair of noble ears, and a noble person may have a pair of humble ears, showing that the ear is not a key part. This is clear.

然有奇特異形，亦主富貴而福壽。如劉先帝之兩耳垂珠，長至肩際，而創三分之業；太公望兩耳垂珠而對齊；甘羅兩耳垂珠而相秦。何以有遲早之發達耶？余考柳莊，則謂太公之輪珠朝日，白潤而不紅；甘羅之輪球朝日，紅潤而有光。是皆想像之說，餘獨謂不然。劉先帝之耳珠垂肩，萬不能以此即為帝王格，其龍眉鳳目，當有重大關係，不過記事者，以其耳異於常人，故錄大耳一項。太公望亦非兩耳垂珠能對齊，甘羅亦非兩耳垂珠能相秦。茲將耳之正義關係，與附帶關係，分別錄後，以待參考家證之。

Although this is true, if the ears are peculiar and outstanding, they may indicate wealth, honor, and longevity. For example, Liu Bei, the first emperor of Shu Han, had hanging earlobes that reached his shoulders, which enabled him to establish the foundation for the tripartite division of the country; Jiang Taigong, also known as Lü Shang, had two hanging earlobes that were neatly aligned to the left and right; and Gan Luo of the Qin state had hanging earlobes and became a high-ranking official at the age of twelve. All three had hanging earlobes, yet some achieved success earlier than others. I have checked the book on physiognomy by Yuan Liuzhuang of the Ming dynasty, who said that Jiang Taigong's earlobes had the appearance of the rising sun, with white and moist color but not red; Gan Luo's earlobes also had the appearance of the rising sun, but they were red and lustrous. These are all fanciful interpretations by later people, and I do not agree with them. Liu Bei's hanging earlobes reaching his shoulders could not be used alone to determine him as a king; his dragon eyebrows and phoenix eyes were the key. It was only because the recorders noticed his ears were different from the usual that they specially noted the "large ears." Similarly, Jiang Taigong did not achieve his success solely because of his two hanging earlobes aligned to the left and right, nor did Gan Luo become the prime minister of Qin solely because of his hanging earlobes. Below is a list of the main and secondary relationships of the ears, for fellow practitioners of physiognomy to verify.

一．耳廓：耳廓者，即上半節之圓處也，主器量之大小。如窄而狹，主志小器小，而不能容物也；如低而紋，及反飛，主刑父母，又主疾厄於九歲之前也。二．耳輪：耳輪者，即下節之珠輪也，主智識之賢愚。如有圓珠，主聰敏靈慧，及美術特技，足衣祿；如有紋痕，主刑弟兄姊妹，及疤痕之災；如有痣，主水災，及湯火之咎也。

The first is the "earlobe," referring to the rounded, soft cartilage at the upper part of the ear. Observing it can reveal the size of a person's capacity and character. A narrow, thin, and flat earlobe indicates a small ambition and limited capacity, unable to tolerate others or matters. If the earlobe is sunken and has markings, or if it flips outward, it suggests harm to parents and misfortune before the age of nine. The second is the "ear wheel," referring to the lower part of the ear connected to the earlobe. Observing it can reveal a person's intelligence and wisdom. If there is a round and smooth earlobe, the person is intelligent and clever, skilled in arts or special talents, and will not lack food or clothing. If there are markings on this area, it indicates harm to siblings and the possibility of injury or scarring. If there is a mole here, it suggests water-related disasters and accidents such as scalding from hot water or fire.

三．命門：命門者，即頰車之後，高突如門也，為先天命根，內通腎絡。凡小孩無命門，不能滿十二歲；中年命門黑慘色，主死；青膩色，主病；高厚者，主大壽也。四．外欄：外欄者，即中段之邊如欄杆也，主壽徵。如光邊無痕，盛世可至八十上壽，亂世至六十之壽；如有紋痕，主刑骨肉，又主幼小湯火瘡疥跌撲也。

The third is the "Mingmen," located behind the cheek bone, where there is a high and prominent protrusion resembling a gate. It is the root of the innate vital essence and connects internally with the kidney meridian. Any child without a Mingmen will not live beyond twelve years. For middle-aged people, if the Mingmen appears dark and gloomy, it indicates death; if it appears dark blue and oily, it indicates illness; if the Mingmen is very high and thick, it indicates a long life. The fourth is the "Wailan," referring to the outer edge of the ear, resembling a fence in the middle section. Observing this can reveal one's lifespan. If this edge is smooth and free of markings, a person living in a peaceful era may live over eighty years, and even in a chaotic era may reach sixty. However, if there are markings on this edge, it indicates suffering from the loss of close relatives, and also suggests childhood burns, sores, scabies, or injuries from falls and blows.

五．內欄：內欄者，即外攔之內有曲痕處也，主智敏。如曲痕多，或層數多，均主機巧聰敏，多預，不學而成，偏嗜負氣；如曲痕少，主厚守信，必少思欲也。六．耳漏：耳漏者，在命門之上，耳廓之側，有漏點也。主有不同母之昆仲，及父貴而繼起，故大禹三漏，為奇相之一，又主特智而任勞有桓也。

The fifth is "Inner Ridge," referring to the area within the outer ridge where the curved lines are located. By observing these curved lines, one can discern a person's sharpness and quickness. Those with many curved lines and multiple layers are intelligent and resourceful, often thinking ahead in matters, capable of understanding things without formal learning, but they tend to be overly attached to one particular interest and may be stubborn. Those with fewer curved lines are honest, trustworthy, and have simple thoughts and desires. The sixth is "Ear Holes," located above the命门 (life gate) and on the side of the earlobe. This indicates the presence of a half-brother from the same father, and also suggests that the father is of high status while the person themselves will rise to prominence. Therefore, it is said that the great Yu had three ear holes, making it one of the extraordinary physical traits. This trait also signifies exceptional wisdom, a willingness to endure hardship, and perseverance.

以上六則，為兩耳之正當關係，及附帶關係，然形式尚多，不過區瑕如是。茲將各形錄後。一．長大：長大者，兩耳長大，有二寸餘，及三寸餘者。此主大壽，而有厚祿，及正路功名之榮貴，晚年多平安之福澤，及子孫宏恢門第也。

The above six points discuss the main relationships and secondary relationships of the ears; there are many shapes of the ears, but here we only roughly divide them into these areas. Below are various types of ear shapes recorded. The first is called "Chang Da" (long and large).the so-called Chang Da means both ears are long and large, sometimes even more than two inches or three inches in length. This ear shape indicates a long life, abundant salary, and the ability to achieve official rank through the imperial examination system, thus enjoying honor and prominence; in old age, there will be much peace and blessings, and the descendants will also be able to uphold and expand the family's reputation.

二．敦厚：敦厚者，兩耳敦厚而勻隆也。主豐衣足食，清閒，多祿，紹繼前業居多，白手創業居少。又主聰明而和平，厚而守禮，持久有信也。三．輪珠：輪珠者，兩耳輪圓如珠也，故號垂珠。主奇聰異慧，遠見有桓，足智多，機巧好奇，凡技藝美術，皆超出人上也。如有痣，主水災三四也。

The second type is called "Dunhou," meaning thick and plump ears. This indicates abundant food and clothing, a leisurely life, and a generous salary. Such people are mostly those who inherit family businesses and few are those who start from scratch. They are also intelligent and peaceful, honest and respectful, trustworthy and reliable in their dealings. The third type is called "Lunzhu," meaning the earlobes are round and smooth like pearls, hence called "Chui Zhu." This indicates exceptional intelligence, foresight, and perseverance, with ample wisdom and strategy. They are resourceful and fond of novelty, excelling in skills and arts. If there is a mole present, it suggests that the person will suffer from water-related misfortunes three or four times in their lifetime.

四．廓堅：廓堅者，兩耳廓堅收豎也。主志遠大而動能，有操作而任勞，勇毅剛決，量大容忍。一主父母有餘蔭之美，而繼起也。五．命門高：命門者，虎耳後之突肉也，內通腎絡，五行為水，故關係生命。凡命門高者，主大壽；低者，主夭亡；無命門者，不滿十二歲即死也。

The fourth type is called "Kuo Jian." Kuo Jian refers to the earlobes being firm, upright, and收敛. Such a person has lofty aspirations and strong action, is willing to work hard, can endure hardship, is brave and resolute, and makes quick decisions. They have a broad mind and can tolerate others. Another sign is that they inherit the blessings from their parents and can flourish further. The fifth type is called "Ming Men Gao." The Ming Men refers to the prominent flesh behind the ears, which connects internally to the kidney meridian and belongs to the Water element among the Five Phases. Therefore, it relates to a person's life and death. Those with a high Ming Men tend to live long; those with a low Ming Men tend to die young; and those without a Ming Men at all are unlikely to live beyond twelve years.

六．薄反：薄反者，兩耳薄弱上下相反也。主刑人丁而冷退，初年不吉，前業耗散也。又主幼小多疾病災厄，交十一歲後，方吉而平安也。七．輪沖：輪沖者，兩耳輪尖薄，而有紋沖破也。主天姿之智化略遲，虛浮偏好也。又刑弟兄姊妹於耳，及幼小多疾厄湯火之咎，破相而有疤痕也。

The sixth type is called "Bofan."the so-called Bofan means that both ears are thin and soft, and they flip outward at the top and bottom. This indicates that there will be conflicts and harm to family members, and the person's circumstances will be cold, bleak, and declining. It is also not auspicious in early years, and the ancestral property will be consumed. At the same time, it indicates that the person will have many illnesses and misfortunes in childhood. Only after the age of eleven will the fortune turn auspicious and peaceful. The seventh type is called "Lunchong."所谓 Lunchong means that the ear lobes are pointed and thin, and there are lines that break through them. This indicates that the person's innate talent opens up a bit late, and their temperament is superficial and has obsessive interests. This characteristic also appears in conflicts with siblings, and it indicates that the person will have many illnesses and misfortunes in childhood, be scalded by hot water or burned by fire, and suffer disfigurement and scars.

八．輪珠紅：輪珠紅者，兩耳下墜之珠紅潤也。主天姿之智化早而聰慧，穎悟過人，亦王貴而早成名也。一為餘蔭貴裔之後，繼起前人之緒業也。九．輪白潤：輪白潤者，兩耳輪之珠下墜白潤也。主聰明有大志，有享受厚祿，又主科甲之捷，晚年尤享盛名也。一為初勞碌，前業蕭條也。

The eighth type is called "Lun Zhu Hong."the so-called "Lun Zhu Hong" refers to the earlobes hanging down with red and lustrous earlobes. This indicates that the person has an early awakening of talent and is intelligent, with a superior understanding beyond ordinary people, and also signifies a high social status and early fame (the original text's "Wang" in "Yi Wang Gui" should be a mistake for "Zhu"). Another interpretation is that he comes from a noble family, inheriting the legacy of his ancestors, and can continue and complete the unfinished business of his predecessors. The ninth type is called "Lun Bai Run."the so-called "Lun Bai Run" refers to the earlobes hanging down with white and moist earlobes. This indicates that the person is intelligent and has great ambitions, able to enjoy a generous salary, and also signifies success in the imperial examinations, achieving success in one go, and enjoying great reputation in old age. Another interpretation is that he was laborious in his early years, and the family's ancestral property had already declined.

十．短小：短小者，兩耳短而小也。其人愚而慳悋，志小而量窄，勞碌飄搖，駁雜不純，前業不守，幾經成敗，壽徵亦弱，人丁亦刑剋也。十一．貼輪：貼輪者，兩耳輪尖長無珠，貼生而不分開也。其形外表似不吉，其實主富而多田宅，又聰敏而多厚祿。一為享受祖業，一為本身自創。亂世貴者十分之七，盛世貴者十之三，均有作為而宏恢也。

The tenth type is called "short and small ears."the so-called short and small ears means the ears are both short and small. Such people are dull-witted and stingy, with narrow ambitions and limited capacity. They live a life of toil and wandering, with inconsistent circumstances. They cannot maintain their ancestors' property, experiencing many ups and downs. Their lifespan is weak, and there are conflicts within the family. The eleventh type is called "attached ear."所谓 attached ear means the ear's rim is sharp and long, with no earlobe, and the entire ear grows flat against the head without spreading out. Although this ear shape appears unfavorable at first glance, it actually indicates wealth, abundant land and property, intelligence, and generous income. Some inherit their ancestors' fortune, while others build their own success. In times of chaos, seven out of ten people with this ear shape can achieve prominence, while in peaceful times, three out of ten can. Both can make significant achievements and expand their family's business.

公篤曰：口為出納官，又名水星，外號北嶽，為五官之一，關係衣祿之享受也。其聲音發於唇口，關人應對交際也。以測量法計算，不過百分之四耳，然亦有重要點，即覆舟口之一式，乃兩口角下反，主凶死而不善終，輕亦孤苦憂愁至死也。如貴人有此口，必斷首領，或遺暗害；富紳有此口，輕則噎疾餓死，重則盜匪戕殺，亦有水中淹死者；又如富貴女娘，有此口主產厄，或懸樑自剔，或投河服毒；如貧賤有此口，則為飢寒交迫而死。凡凶危之部位，愈富貴而愈危險，愈貧賤而愈輕微也。其中分別，又以紅如塗朱者輕，青黑而枯者重，是其關鍵也。

Chen Gongdu said: The mouth is called the "outlet and intake official" in physiognomy, also known as the "water star," with the nickname "Northern Peak." It is one of the five senses, relating to a person's enjoyment of clothing, food, salary, and sustenance. A person's voice originates from the lips and mouth, and it also relates to how one interacts with others and handles social affairs. If calculated by percentage, the mouth accounts for only four percent, but there is a very important aspect called the "capsizing mouth" pattern. This is when both corners of the mouth turn downward and fold inward, indicating a death by misfortune and an untimely end. Even a milder form leads to a life of loneliness and sorrow until death. The mouths of the powerful and esteemed are likely to result in losing their heads or being betrayed and plotted against. The mouths of wealthy merchants may lead to mild cases of choking and starvation, or severe cases of being robbed and murdered, or even drowning in water. For women from wealthy families with such mouths, it indicates the danger of difficult childbirth, or even suicide by hanging, or drowning in rivers, or poisoning themselves. For poor and lowly people with such mouths, it means dying from hunger and cold. Generally, the more dangerous the body part, the more dangerous the consequences for those in higher status, and the less dangerous for those in lower status. As for the distinction between light and heavy consequences, it depends on the color of the mouth: a red color resembling cinnabar indicates a lighter consequence, while a dark blue or black and dry color indicates a heavier consequence, which is the key point.

一．上唇：上唇者，即口之上半部也，為男子之丹田，女子之血海，專主疾厄。古法皆以紅潤為吉，血足故也。女格上唇不枉而青白，主痼疾而無生育。凡上唇曲痕，主胃噎病也。二．下唇：下唇者，即口之下半部也，為男女之腎絡，主衣祿之多寡，亦主疾厄也。如多紋，主勞碌駁雜；如有曲痕，主肺病，即子病母亦病也。

The first is the "upper lip," which refers to the upper part of the mouth: in men it corresponds to the dan field, and in women it corresponds to the blood sea, and it governs diseases and calamities. Ancient physiognomy regarded a red and plump upper lip as auspicious, because it indicates abundant blood and qi. If a woman's upper lip is not straight and appears pale and bluish, it indicates suffering from chronic illness and infertility. Any curved lines on the upper lip indicate suffering from a disease of the stomach and esophagus. The second is the "lower lip," which refers to the lower part of the mouth: regardless of gender, it corresponds to the kidney meridian, and it governs the amount of food, clothing, andofficial stipend, as well as diseases and calamities. A lower lip with many lines indicates a life of toil and a complicated situation. A curved line on the lower lip indicates suffering from lung disease—according to the principle of mutual generation in the Five Phases, the kidney is the child of the lung, so when the child is ill, the mother also becomes ill.

三．口角：口角者，主貴祿，即兩口角上下相交之處也，宜收斂，不宜洩露。上仰者，名曰仰月口，主貴祿；下反者，名日覆舟口，主凶死，雖富貴亦不免也。四．承漿：承漿者，在口下有橫紋處也，即生髯處，主行船之吉凶，水上之驚恐也。如幾色混合，主花柳病，亦為清閒勞碌之區別，一小部份也。

The third is 'mouth corners', which indicate prestige and salary. It refers to the point where the upper and lower lips meet at the sides of the mouth. It should be收敛 (restrained) rather than slack or exposed. If the mouth corners are upturned, it is called 'upturned moon mouth', indicating a position of honor and salary. If the mouth corners are downturned and folded downward, it is called 'capsized boat mouth', indicating death by misfortune, even if one is in a wealthy position, it is hard to escape. The fourth is 'chengjiang', located at the lower part of the mouth where there is a horizontal line, also known as the area where long beard grows. It indicates the fortune or misfortune of traveling by boat and the dangers on water. If various colors are mixed here, it indicates a risk of contracting a sexually transmitted disease. It is also a basis for determining whether a person is idle or busy, although it only accounts for a small part.

五．溝洫：溝洫者，人中之下半節，接近上唇之處也，亦主衣祿子女，與達外之行動也。按洫以深長為吉，以短為不吉，洫為通達，口為容納，故也。以上五則，為口部之正義，與附帶關係，而各從其類，以應驗事實也。茲將各形式例後。

The fifth is "gou xi," referring to the lower part of the philtrum, the section near the upper lip. It also governs food, clothing, salary, and children, as well as actions involving traveling to distant places. This groove is considered auspicious if it is deep and long, and inauspicious if it is short; this is because "xi" signifies smoothness and connectivity, while "kou" signifies capacity and containment, and the combination of these two is favorable. The above five points explain the main meanings and related aspects of the mouth, each according to its own category, to be used for verifying specific matters. Below are examples of various shapes of the mouth.

一．方口：方口者，即古之四字口也，上下四角有方稜。此主大貴，而享萬鍾之厚祿，亦有特貴，而受餘蔭之福澤，又主多壽，故列為第一。二．闊大：闊大者，即古之口能容拳是也。凡男子口宜闊大，其祿最豐隆，田宅亦汗陌，又享受盛名偉業。女格宜小厚方吉，闊大反為破敗，而耗田宅也。

The first type is called "Fangkou," which is referred to as "Sizishou" in ancient face reading texts. It features square corners at the top and bottom. This mouth shape indicates great wealth and the ability to enjoy abundant official salaries. It also signifies exceptional nobility and inheritance of ancestral blessings. It also indicates longevity, hence its position as the first. The second type is called "Kueda," which refers to a mouth that can hold a fist. For men, a broad mouth is favorable, leading to rich salaries, connected fields and properties, and the attainment of fame and great achievements. For women, a small and thick mouth is auspicious, while a broad mouth is unfavorable, leading to decline and loss of property and land.

三．小口：小口者，即形小之謂也。凡女格以小厚而收斂，主貴祿，次亦旺夫而進田宅，豐衣足食也；男格口小，則祿不足而減等，又多勞碌也。四．圓厚：圓厚者，口圓而唇厚也。主衣祿豐足，平安多福。一為享受前人之餘業，一為自己創立之宏恢，均為有餘之格也。

The third type is called "small mouth," meaning a small mouth shape. For women, a small and thick mouth that is retracted rather than spread open is considered good, indicating she will hold a position of importance and receive a salary; even if not as good, she can support her husband and acquire land and property, with sufficient clothing and food. For men, a small mouth means their salary will be insufficient, and they will be one rank lower, with a life full of toil. The fourth type is called "round and thick." This refers to a round mouth shape with thick lips. It signifies abundant food, clothing, salary, and safety, with much fortune. Some inherit the family estate from their ancestors, while others build their own businesses and expand them, both belonging to a prosperous and comfortable situation.

五．仰月：仰月者，兩口角上仰如月也。口角以仰為貴，而享萬鍾之祿，又得清名，多為文貴輔佐政治人物，兼有流傳之事業於身後也。六．唇勻：唇勻者，上下唇兩相勻配也。上唇薄而下唇厚，主胃噎氣逆病發生於中年；上唇厚而下唇薄，主痰飲水泛病於晚年，雖富貴不免，勻者方吉。

The fifth type is called "Yang Yue."the so-called Yang Yue means that both corners of the mouth are raised upward, resembling a new moon. Having the corners of the mouth raised upward is considered auspicious, indicating a person who will enjoy a salary of ten thousand measures and gain a reputation of purity and integrity. Such people usually pursue official careers, assist in state affairs, and leave behind a legacy that can be passed down through generations. The sixth type is called "Chun Yun."the so-called Chun Yun means that the upper and lower lips are evenly proportioned. If the upper lip is thin and the lower lip is thick, the person is likely to suffer from ailments such as obstruction in the stomach and upward rushing of qi in middle age; if the upper lip is thick and the lower lip is thin, the person is likely to suffer from diseases such as phlegm accumulation and water retention in old age. Even the wealthy cannot escape these misfortunes, and only those with evenly proportioned lips will have good fortune.

七．收斂：收斂者，上下唇收而不見，古謂一字口是也。主貴名而厚祿，聰敏而矜驕，雄談善辯，凡外交家及政客代表，多以此口為奇才。最低者，亦州邑之公務，鄉里之梓榮，排難解紛，享受厚祿也。八．掀露：掀露者，唇掀齒露也。主招是非，六親多累，平生多官訟，及爭端，又主刑人丁。上掀先妨父，下掀先妨母，又主水氣溼氣、痰飲痼疾之有根也。

The seventh type is called "converging."the so-called converging means the upper and lower lips are tightly drawn together, almost making the flesh of the lips invisible. Ancient physiognomy called this "single-character mouth." This type of mouth indicates a person who has a distinguished reputation and a generous salary. The person is intelligent but somewhat reserved and proud. They are eloquent in debate and skilled in argumentation. Diplomats and representatives in politics often regard this mouth shape as a sign of extraordinary talent. Even the lowest type can hold a public office at the county level, becoming a source of honor for their hometown, helping others resolve difficulties, and enjoying a substantial salary. The eighth type is called "exposing."the so-called exposing means the lips are flipped upward and the teeth are exposed. This type of mouth leads to trouble and disputes, with many relatives causing burdens. The person will have continuous legal troubles and conflicts throughout their life, and it also indicates the illness of internal water and dampness, such as phlegm and other stubborn diseases. The upper lip flipping up first harms the father, while the lower lip flipping up first harms the mother. It also indicates an internal accumulation of water and dampness in the body, with the root of diseases such as phlegm already present.

九．薄削：薄削者，上下唇均薄削，而不慎于格局也。主衣祿不充，聰明有嗜好，而不務正，多弄巧而反拙，志小而妄貪，勞苦奔馳，飄搖不定，亦有壽徵也。十．下反：下反者，兩口角下反如覆舟也。主凶死，如富貴者，凶危不免也。男子左反，亦經危險，右反稍輕；女子右反，亦經危險，左反稍輕。次則主孤苦困窮，刑剋疾厄，飢寒交迫而死也。

The ninth type is called "Bóxiāo."the so-called Bóxiāo means both upper and lower lips are thin and sharp, not matching the overall facial structure. This indicates insufficient food and salary; although a person may be intelligent, they indulge in vices instead of pursuing proper occupations, often trying to take shortcuts but ending up clumsy. Their ambitions are small yet they act recklessly, leading to a life of hardship and constant wandering. However, such a mouth may also indicate a long life. The tenth type is called "Xiàfǎn."the so-called Xiàfǎn means both corners of the mouth turn downward, resembling an overturned boat. This indicates a death by misfortune; if a wealthy and prosperous person has such a mouth, they cannot avoid danger. For men, if the left corner of the mouth turns downward, they will face danger; if the right corner does, the danger is less severe. For women, if the right corner of the mouth turns downward, they will face danger; if the left corner does, the danger is less severe. A lesser degree of this condition results in a life of loneliness and poverty, causing harm to the Six Relations, suffering from illness, and ultimately dying from hunger and cold.

十一．歪斜：歪斜者，口形不正之謂也，如患病不在此例。如生成歪斜，左妨父，右刑母，又主輕舉妄動，貪多務得，其言不信，口是心非也。十二．吹火：吹火者，即尖口，古謂雷公嘴而吹火口也。此主刑剋冷退，貧賤常有之，女格最忌，男子較輕也。主殘毒不考，刑夫克子，乃八敗之一也。

The twelfth type is called 'Blowing Fire,' which refers to a sharp mouth. In ancient physiognomy, it is also called 'Leigong Mouth' or 'Blowing Fire Mouth.' This type of mouth indicates a tendency to cause harm and misfortune, leading to a bleak and declining situation. It is commonly seen among the poor and lowly. Women are especially discouraged from having this type of mouth, while men are less affected. It signifies a cruel and poisonous nature, often resulting in an untimely death. For women, it also causes harm to their husband and children, and is considered one of the 'Eight Disasters' in physiognomy.

十三．多紋：多紋者，即上下唇之紋多而粗也。主勞碌多反覆，亦善說詞，虛浮聰敏，而偏見自悞也。誇大好奇，不服錯侯，故成敗不一，亂世亦有勞而貴也。十四．塗朱：塗朱口，即上下唇紅潤，而如硃砂也。主清名厚祿，少年顯達，多才智，有遠，及文章鳴世，持久穩見，堅決有恆，而多厚福也。

The thirteenth type is called 「多纹」, which refers to having many and thick lines on both upper and lower lips. This person is destined to be busy all their life and their circumstances are unstable. They are good at speaking, clever but superficial, often making mistakes due to their own preconceptions. They tend to exaggerate, like new and strange things, and refuse to admit when they are wrong, so their success and failure fluctuate greatly. Those born in times of chaos may first work hard and then achieve fame and wealth. The fourteenth type is called 「涂朱」, which refers to having red lips as if they were painted with cinnabar. This person is destined to have a clean reputation and a generous salary, and to achieve success at a young age. They are outstanding in intelligence and have a long-term vision, capable of gaining fame through writings and literary works. They are persistent and steady in their actions, decisive and determined, and have a deep store of blessings.

公篤曰：額為南嶽，又名天獄，統名上停，亦名火宿火星，定人之貴賤，辨人之根基。兩額角名天府上府，即天倉而關祖業也。故髮際高超，主聰敏靈慧，承繼前人餘業，初年亨通而福也；無祖業者，亦能創立而進貴也。髮際低者，主愚拙，及妨父母；亦有聰明者，而為庶母所出也；亦有祖業者，為數代之餘也。

Chen Gongdu said: The forehead is called "Nan Yu," also known as "Tian Yu," with the general name "Shang Ting," also referred to as "Hu Xiu" and "Huo Xing." It determines a person's status and discerns their innate qualities. The two sides of the forehead are called "Tian Fu" and "Shang Fu," which are also called "Tian Cang," relating to the family's ancestral property. Therefore, those with a high and broad hairline are intelligent and capable of inheriting their ancestors' legacy, experiencing smooth beginnings and good fortune. Even if they do not inherit ancestral property, they can establish their own success and attain high status. Those with a low hairline are dull and clumsy, and may harm their parents. Among them, some may be intelligent, usually born to a concubine; others may still inherit ancestral property, which is the result of accumulated blessings over several generations.

凡髮際上削不平，均主妨父；三岔五岔，主幼小妨父，亦有遺腹而生；髮曲突者，主刑母；鬢連眉尾，主幼小刑母，而有嫡母庶母之分也。其天庭之上有骨凸突，名曰伏犀骨。方拱者，主特貴，及不朽之事業；圓拱者，主上貴，為將相九卿；橢圓者，主中貴，為廳道師旅；最小者，赤洲伯邑侯也。

If the hairline is uneven and the upper edge appears as if cut, it indicates harm to the father. If the hairline splits into three or five branches, it suggests harm to the father in childhood, or in some cases, the person is a posthumous child born after the father's death. If the hair is curved and protrudes forward, it indicates harm to the mother. If the temples extend all the way to the end of the eyebrows, it indicates harm to the mother in childhood, and further distinction is made between the mother being the legitimate or concubine mother. If there is a bone protrusion in the area of the forehead called "Tianjing," it is called "Fuxi Bone." If the bone is square and rounded, it indicates extraordinary wealth and prestige, capable of achieving immortal achievements. If the bone is round and rounded, it indicates high wealth and prestige, capable of becoming a general or high-ranking official. If the bone is oval, it indicates moderate wealth and prestige, capable of holding a position as a county magistrate or a military commander. The smallest type of bone also corresponds to the rank of a county magistrate or a prefect.

印堂之上有骨直聳，名曰玉柱骨，主大貴，為公侯將相，列土分封。如長橫，名曰華蓋骨，主文武雙全之上貴，或中貴，而享大名於身後也。華蓋有紋橫破，主前業耗散三分之一；華蓋有紋直破，主前業失敗三分之二；紋痕長深者加倍，紋痕短者減半也。

If there is a bone standing upright and high on the area above the forehead, it is called "Yu Zhu Gu," indicating great fortune and the potential to become a marquis, general, or high-ranking official, receiving rewards of territorial fiefs. If this bone grows horizontally forming a long strip, it is called "Hua Gai Gu," indicating a superior or middle-ranking noble with both literary and martial talents, and enjoying a great reputation after death. If there are horizontal lines breaking through the Hua Gai Gu, it signifies that one-third of the ancestral property will be lost. If there are vertical lines breaking through, two-thirds of the ancestral property will be lost. If the lines are long and deep, the loss will be doubled; if the lines are short, the loss will be halved.

日月角骨上插，帝王之貴，英明之君；日月角骨圓突，主貴名，父母亦貴，而紹前蔭之餘業。輔角骨長橫，主總督文武，大為屏藩大臣，小為重鎮邊將。邊城骨上插，主威鎮邊陣；邊城骨沖破，盛世主失祖業，而不發達，亂世主破梓離鄉，而立異地之產業也。

The "Sun and Moon Angle Bones" that rise straight upward indicate the appearance of an emperor, destined to become a wise and virtuous ruler. If the Sun and Moon Angle Bones are merely round and prominent, it signifies a person with noble reputation, with both parents holding high status, and the ability to inherit the family's legacy from previous generations. The "Helper Angle Bone" that is long and horizontal suggests a person who oversees both civil and military affairs; if of great ability, they may serve as a minister governing a region, while if of lesser ability, they may become a general defending key territories. The "Border City Bone" that rises straight upward indicates a commanding presence in border warfare, capable of shaking the frontiers. However, if this bone is broken by markings, those born in peaceful times will lose their ancestral fortune and fail to prosper, while those born in turbulent times will have to leave their homeland and establish new enterprises elsewhere.

印堂有骨方楞長橫，名曰金城骨，主上貴，多操兵柄，臨險暴發。印堂直紋懸針，主凶，次憂苦而死；如雙紋，主刑剋駁雜；三紋，名川字紋，主貴及痣血，刑妻克子；四紋五紋，均主刑剋勞碌；成火焰紋，主大貴凶死；成人字紋，主家族至戚之遺累也。

If there is a square and sharp bone on the forehead, forming a long strip horizontally, it is called 'Golden City Bone', indicating great wealth and high status, often holding military power, and becoming suddenly prosperous in times of danger. If there is a single vertical line on the forehead, it is called 'Suspended Needle Pattern', indicating misfortune; the next level also leads to suffering and death. If there are two vertical lines, it indicates severe punishments and complicated circumstances; three vertical lines form the 'River Character Pattern', indicating high status but also the presence of moles and accidents involving blood, harm to wife and children; four or five vertical lines indicate punishments and hard work; if the lines spread out like flames, it indicates great fortune but death by misfortune; if the lines form the character 'person', it indicates being dragged down by close relatives.

額橫一長紋，名華蓋紋，主貴而刑剋，子女庶出也；二紋長橫，名偃月紋，主貴壽而克子女；三紋長橫，名伏群紋，主貴壽勞心，奔馳往返。額紋多者，王勞碌風塵；額紋間斷，主成敗不一；額紋偏斜，主勞碌耗散。凡額以高廣方隆，為貴名福壽，及享受餘蔭前業也。

A long horizontal mark on the forehead is called "Huagai纹" (Huagai pattern), indicating high status and prominence but with some punishments or obstacles, and children are mostly from secondary marriages. Two horizontal long marks are called "Yanyue纹" (Yanyue pattern), indicating high status and longevity but with loss of children. Three horizontal long marks are called "Fugun纹" (Fugun pattern), indicating high status and longevity but with much mental exertion, and a life of constant travel and toil. Those with many forehead lines are destined for a life of hardship and toil. Those with broken or intermittent forehead lines indicate uncertain success or failure. Those with crooked forehead lines indicate toil and loss of family wealth. In summary, a high, broad, square, and prominent forehead is desirable, as it indicates high status, longevity, and the ability to enjoy the remaining blessings of ancestors.

公篤曰：兩顴為中府之官，又名東西嶽，及國印，顴即權之別名也。兩顴高聳上插，方有大權重柄，而號四正，占重要部位，五嶽得二嶽故也。以測量法乘之，得百分之十分。左顴高妨父，先見子星；右觀高妨母，先見女星。兩顴高聳雄突，主大貴而有重權。兩顴大而中嶽低小，此為強賓壓主，養廱犯上，為部下所欺侮，而受其牽制，及倒戈相向也。

Chen Gongdu said: The two cheekbones are called "the officials of the central mansion" in physiognomy, also known as "the Eastern Mountain" and "the Western Mountain," or "the national seal." The cheekbones themselves are another name for power. For true great power, the two cheekbones should be high and rise upward into the hairline. Such a configuration is called "the four cardinal points," occupying an important position on the face, as it accounts for two of the five mountains. According to measurement, the two cheekbones account for ten percent. A high left cheekbone is harmful to the father, and the first son is born first; a high right cheekbone is harmful to the mother, and the first daughter is born first (the "guan" in "you guan" refers to the cheekbone). If the two cheekbones are high and strong, it indicates great wealth and power. However, if the two cheekbones are large but the nose, the "central mountain," is small and low, it is called "the guest overpowering the host," which is like nurturing one's own misfortune. One would be bullied by subordinates, controlled by them, or even turned against by them.

兩顴能輔中嶽，得內助外輔，而有重要實權，此名三嶽勻配，主貴權而厚福。高聳上插入山林者，主上上貴，為屏藩柱石之臣，列土分茅也；高聳上插入邊城者，為上中貴，威權萬里，將軍之格；高聳上插入玉堂者，主上貴，為外藩威鎮一方，邊將之格也。

If both cheekbones can support and complement the nose, which represents the central mountain, it indicates internal assistance and external support, thus holding important actual power. This is called "three mountains evenly distributed," indicating possession of noble rank and substantial fortune. If the cheekbones are high and rise upward into the "mountain forest" area, it signifies the highest level of nobility and prominence, capable of serving as a pillar of the state, receiving titles and land grants. If they rise upward into the "border city" area, it indicates a high but middle-level noble status, with authority reaching thousands of miles, fitting the pattern of a general. If they rise upward into the "Jade Hall" area, it signifies the highest level of nobility and prominence, capable of holding key positions in the outer provinces, commanding a region, fitting the pattern of a border general.

兩顴隆大下墜者，是名假顴，主伶界樂妓之例。近眼角者為真顴，近法令者為假顴，雖隆大而無用也。兩觀為淚堂紋沖破，王破敗勞碌，憂愁度日，神經昏憒而死。左顴沖破，主子女不肖，叔伯欺侮而失敗，憂氣成痼疾；右顴沖破，主妻妾不睦，弟兄仇怨而內患，憂氣減智識。女格反此而類推也。

The two cheekbones, although prominent and high, if they droop downward, are called "false cheekbones," often seen in people such as actors and musicians. To distinguish them, those located near the eye corners are true cheekbones, while those near the lines between the eyebrows are false cheekbones; even if false cheekbones are prominent, they are of no use. If the lines from the tear ducts break through the cheekbones, it indicates a life of ruin and toil, constantly living in worry, eventually leading to mental confusion and death. If the left cheekbone is broken by these lines, it signifies that children are unremarkable, are bullied and fail by uncles and cousins, and become ill from worry. If the right cheekbone is broken by these lines, it indicates discord among spouses, enmity among brothers, internal strife, and a decline in mental capacity. For women, the effects are the opposite, and the same logic applies accordingly.

兩顴不輔中嶽，或倍大於中嶽，均主上下不和，主客欺凌；常人則主族戚遺累，煩惱不休。平者有名無權，偏閒之職；常人則依人度日。女格兩顴不宜圓聳尖露，主夫弱而勞碌，代夫權也；女格兩顴宜高厚而平，主賢淑旺夫，明敏勤能，又得貴夫，而無刑剋也。

If the two cheeks are unable to support the central mountain, or if they are significantly larger than the central mountain, it indicates disharmony between superiors and inferiors, and mutual oppression between the host and guest. For an ordinary person, it suggests being burdened by relatives from the same clan and constant troubles. If the two cheeks are flat, they signify only a title without real power, leading to a position of idleness and secondary status. For an ordinary person, it means relying on others for a living. For women, the two cheeks should not be round and prominent with sharp tips, as this indicates a weak husband and the woman having to work hard, effectively taking over the husband's authority. Instead, women's cheeks should be high, thick, and flat, indicating a virtuous and capable wife who supports her husband, is intelligent and diligent, can manage affairs well, and can marry a wealthy husband, living a life free from misfortunes.

公篤曰：色為氣之餘，髮為血之餘，故醫家名曰血餘。如山之樹林，如樹之枝葉，如禾之苗蒂。蓋山林宜清秀，樹木宜茂榮，禾苗宜繁實，此髮之關係如是也。大凡蓄髮剃髮，辮髮剪髮，雖出於國家制度，而各人形格，亦有宜與不宜耳。至於女格之髮，關係尤重，有富貴貧賤、壽夭勞逸之區別，尤宜注意焉。

Chen Gongdu said: The complexion is the remainder of qi, and hair is the remainder of blood, so physicians refer to hair as "blood residue." Hair on a person's body is like the forests on mountains, the branches and leaves on trees, and the stalks and grains on crops. The forests on mountains should be clear and elegant, the branches and leaves on trees should be flourishing, and the stalks and grains in the fields should be dense and productive—hair is also the same. As for whether to keep hair or shave it, whether to braid or cut short, although it depends on the country's regulations, from the perspective of each person's constitution, there are also appropriate and inappropriate distinctions. Especially for women's hair, the relationship is even more significant, from which one can distinguish between wealth and poverty, longevity and short life, labor and ease. It is particularly worth paying attention to.

一．長髮：長髮者，修長而齊地也。主多祿而壽徵，聰明而閒逸。凡髮長之人，心細而有智識；女格主眼靈手巧，多技能而堅決，淫而不亂也。二．短髮：短髮者，長不盈尺也。主陰險而性垢，片言好勝，而不容物也；私心自用，只顧自己利益，失信違法，不管他人生死。其見者小，其者毒也。

The first type is called "long hair." Long hair refers to hair that is long enough to reach the ground. This indicates a person who has a generous salary and a long life, is intelligent, and lives a peaceful and comfortable life. Those with long hair are thoughtful and have insight; women with long hair are sharp-eyed and skilled, have many abilities, and are decisive in character, though they may have desires, they do not become reckless. The second type is called "short hair." Short hair refers to hair that does not reach a foot in length. This indicates a person who is cunning and has a mean nature, easily quarrels over small matters, is jealous and cannot tolerate others; he is selfish and self-willed, only concerned with his own interests, breaks promises and breaks laws, and cares nothing for others' lives. Such people have a narrow-minded view and a poisonous heart.

三．柔細：柔細者，髮細而不粗也。主聰敏多智慧，男女皆厚祿，豐衣足食，一生多安享也；亦主性情和順，遠見不苟，而不粗燥也。四．潤澤：潤澤者，光潤而不枯也。氣為陽而血為陰，故宜潤澤也。主和平正直，厚慈良，聰明好學，勤慎守義。男女均以潤澤為貴壽，而多祿也。

The third type is called "flexible and delicate."the so-called flexible and delicate means the hair is fine and soft rather than coarse and hard. The person is intelligent and wise, and both men and women have abundantofficial stipend and sufficient clothing and food, and can enjoy a peaceful life. Such people also tend to have a gentle disposition, a long-term perspective, and do things without being careless or hasty. The fourth type is called "moist and lustrous."the so-called moist and lustrous means the hair is shiny and not dry. Since the qi is yang and the blood is yin, hair is considered the leftover of blood, so it should be moist and lustrous. The person is peaceful and upright, kind and charitable, intelligent and eager to learn, diligent and cautious, and keeps to righteousness. Whether male or female, moist and lustrous hair is a sign of nobility, longevity, and abundantofficial stipend.

五．粗髮：粗髮者，粗而不細也。主剛燥而刑剋人丁。男女皆主性燥量窄，勞碌疾苦居多數；女格最忌，刑夫克子，有流入青樓，及伶界歌姬之類也。六．枯髮：枯髮者，枯亂如麻而滯手，枯焦不潤也。此為先天不足之鐵證，其人稟受弱而善忘，其性多猶豫而不決，故有惡病病疾，而不壽也。

The fifth type is called "Cufa" or "coarse hair."the so-called coarse hair refers to hair that is coarse and hard, not fine and soft. This indicates a person who is fierce and impetuous, causing harm to family members. Both men and women with this type of hair tend to be impatient and have narrow minds, often working hard and suffering from many illnesses. For women, this is especially undesirable, as it may lead to harm to their husband and children, and even result in falling into a brothel or becoming a performer or singer. The sixth type is called "Kufa" or "dry hair."the so-called dry hair refers to hair that is dry, disheveled, and resembles straw, feeling rough when touched, and appearing dry and lacking luster. This is a clear sign of insufficient innate constitution: such people have weak bodies and poor memory, are indecisive and timid in nature, and are prone to serious illnesses and have shorter lifespans.

七．黑髮：黑髮者，光潤如漆如油也。主聰敏而厚，信義而有恆，持久如常，謹慎遠見，平生衣祿充足，有餘而不缺乏也。八．黃髮：黃髮者，焦黃不黑也。其人多刑剋：幼年妨父母，中年刑弟兄，及喪妻妾，晚年少子女也。其性刻薄寡恩，機巧有管，聰明自誤也。

The seventh type is called "Black Hair." Black hair refers to hair that is dark and lustrous, like lacquer or oil. The person is intelligent and sincere, trustworthy and persistent, enduring over a long period with a steady demeanor, cautious and far-sighted. Throughout his life, his clothing, food, andofficial stipend are abundant, sufficient without ever being in want. The eighth type is called "Yellow Hair." Yellow hair refers to hair that is dry and yellow, not dark. This person suffers from heavy punishments and calamities: in childhood, he harms his parents; in middle age, he harms his brothers and loses his wife and concubines; in old age, his children are few. His nature is harsh and unkind, cunning and fond of meddling. He is clever but ends up being harmed by his own cleverness.

九．稀少：稀少者，稀疏而少也。其人多壽而勞心，因事實牽制，而生反想；族戚遺累，而多紛爭。衣祿充足，人丁刑剋，否則忤逆不睦，顧忌不釋也。十．白髮：白髮者，少年而有白髮也。主前業耗散，初年冷退而不旺，白手成家，拘節守信而受累，妻宮繼配，子女先後成立，亦有壽根也。

The ninth type is called "Scarcity." Scarcity refers to sparse and scanty hair. Such people tend to live long but are often preoccupied with worries. They frequently have fluctuating thoughts due to constraints in their real-life situations. Their relatives leave them burdened, leading to constant disputes. Although their clothing, food, andofficial stipend are sufficient, there is a problem within the family; even if the family is not lacking in members, there is rebellion and discord, with many concerns that remain unresolved. The tenth type is called "White Hair." White Hair refers to having white hair at a young age. This indicates that ancestral property has been depleted, and in early years, their circumstances were bleak and unprosperous, requiring them to start from scratch. They are strict in upholding their principles and are trustworthy, yet they suffer as a result. Their wives are those they have married after the death of their first spouses, and their children are established one after another. This type also has the root for a long life.

十一．濃髮：濃髮者，濃重叢生而多也。主剛燥遲鈍，勞碌自立，初年父母見弱，中年六親多累，憂愁度日。女格髮濃，主淫賤，次則刑夫，或生離再嫁也。十二．落髮：落髮者，腦頂之髮禿落，兩側上曲削也。主勞心過度，貪心尤重，又見小也。男女均主壽，男刑妻而女刑夫，子女亦弱少也。

The twelfth type is called "Luofa" or "falling hair."the so-called falling hair refers to the hair on the top of the head falling out, with the hairline on both sides curving upward and receding. This indicates excessive mental exertion, a particularly strong desire for wealth, and a narrow perspective. Both men and women with this feature tend to live long lives; men will suffer from harm to their wives, and women will suffer from harm to their husbands, and their children will be weak and few.

十三．碎斷：碎斷者，其髮不潤，而容易斷節也。此主先天不足，老年受胎所生，或根基移動所生。幼小經危險病厄，於九歲之前也。一主有血液病疾於中年，一主見冷退消耗於中年，均不壽也。十四．低下：低下者，髮際曲低下岔也。主天姿遲鈍，性直樸。初年妨父母，三岔者幼小刑父，五岔者刑父尤早，孤苦自立。亦有倉庫好而受祖業，多從庶出，或承祧，為數略少。亦主腦明上貴，走險發達也。

The thirteenth type is called "Shuidian," which refers to hair that is not moist and tends to break in sections. This indicates an insufficient constitution from the Earlier Heaven, often resulting from conception when the parents were old or during times of family instability. Such individuals face dangers and illnesses in childhood, usually before the age of nine. The manifestation of this sign is either suffering from blood-related diseases in middle age or experiencing a decline in circumstances and financial loss during middle age, both of which suggest a shorter lifespan. The fourteenth type is called "Di Xia," which refers to a low and curved hairline that splits downward. This indicates a dull mind and a straightforward, simple nature. In early life, it may cause harm to the parents; those with a hairline split into three branches will suffer from father's misfortune in childhood, and those with five branches will experience it even earlier, leading to a life of hardship and self-reliance. Among these, some may still inherit ancestral property if their Heavenly Granary and Earthly Repository are well developed, which usually indicates they are illegitimate children or have inherited the family through succession, with fewer family members. This sign also suggests a sharp mind leading to high status, achieved through taking risks.

十五．雜花：雜花者，黑白斑黃不一也。主厚而直，守矩而拘，主壽而勞碌，內顧牽制，外患欺凌，及刑人丁，晚年神經恍憾，記憶昏迷，肝氣不舒也。十六．髮高：髮際高廣而透天嶽也。主早開智化，天性明敏。一主紹前業而進益田宅，一主自創立而宏恢門第，有名祿與壽徵居多也。

The fifteenth type is called 「Zahua」.the so-called Zahua refers to hair that is black, white, speckled, and yellow, all mixed together. The person is honest and straightforward, follows rules but is too restrained. They may live a long life, yet they are busy and troubled, facing obstacles everywhere at home, being oppressed by others outside, and suffering from the loss of family members. In old age, they may become confused, have poor memory, and experience stagnation of liver qi. The sixteenth type is called 「Fagao」, which means the hairline is high and broad, revealing the entire forehead. Such a person has an early maturity, is naturally bright and quick-witted. The manifestations are: first, inheriting ancestral property and increasing land, property, and houses; second, establishing and expanding their family's reputation. These people usually have a good reputation, receiveofficial stipend (salary or stipend), and have a good sign for longevity.

公篤曰：人中為交通之官，溝洫流通之所，起上承下之重要部位，故兩鄂之人，以人中為主要，即居中之樞紐故也。凡人利達於外，皆知有驛馬，而不知人中占多數，乃水陸之分也。又主子女壽祿，刑剋疾厄各類。茲特分別如下。

Chen Gongdu said: The human crease is the "traffic official" in physiognomy, it is the place where channels flow, serving as a hub that connects the nose above and the mouth below. Therefore, when examining the area between the two jaws, one should focus on the human crease, as it is located in the center. Whenever people go to other places to seek profit and development, they all know to look at the post horse, but they do not realize that the human crease has a greater significance in this regard. The difference between the two is that the post horse relates to land travel, while the human crease relates to water travel. The human crease also governs children, lifespan, salary, and various matters such as punishments, diseases, and calamities. The following is a detailed list.

一．深洫：深洫者，人中之洫深如淵也。所謂通達四瀆，萬里無阻，及結外緣，異姓可為輔助也。亦主貴名而厚祿，又旺子女，能容納也。二．平滿：平滿者，人中平而無洫也。主坐守鄉里，而無遠志，性情閉塞又見小，拘泥又貪格。早子不立，先有女二三，或為遲庶之子，及螟蛉之子也。

The first is called "Shen Xu."the so-called Shen Xu means the groove in the middle of the face is deep, like a deep abyss. In physiognomy, this is said to indicate the ability to connect with all major waterways (the four great rivers: Jiang, He, Huai, and Ji), traveling thousands of miles without obstruction; it also signifies the ability to form good external relationships, with friends from other families becoming his helpers. This feature also indicates a reputation for high status and abundant salary, numerous children, and the ability to tolerate people and matters. The second is called "Ping Man."the so-called Ping Man means the groove in the middle of the face is flat and not noticeable. The person is likely to remain in his hometown, lacking grand ambitions; his nature is closed off, with a narrow vision, being stubborn and greedy. The first son is not stable, often having two or three daughters first, or having a son very late through a concubine, or adopting a child from elsewhere.

三．長洫：長洫者，即人中長近寸也。主有壽根，元氣充足，亦主子女多而成立，及有衣祿也。又主子女得力而發達，宏恢門第而大創也。四．短洫：短洫者，即人中短而不見也。主志大而虛浮，心多而燥急，作事一成一敗，而有勞碌往返，掣肘而受累，結怨而官訟，亦主不壽也。

The third type is called 「长洫」, which refers to the philtrum being long, almost reaching an inch. This indicates the person has a foundation for a long life and abundant vital energy; it also signifies many children who are all well-established, with no lack of clothing, food, salary, or provisions. This characteristic also suggests that the children will be capable and successful, able to bring honor to the family and achieve great accomplishments. The fourth type is called 「短洫」, which refers to the philtrum being very short, almost invisible. This indicates the person has grand but hollow ambitions, many worries, and a quick temper. Their actions alternate between success and failure, leading to constant toil and restlessness. They face obstacles everywhere, suffer from burdens, and often create conflicts with others, leading to disputes and legal troubles. This characteristic also indicates a shorter lifespan.

五．寬洫：寬洫者，人中寬而流通也。其人內有相當之持重，外有交際之利益，器量宏大，略周到，又旺子女，亦主貴名厚祿，而立外美於異鄉也。六．窄洫：窄洫者，人中窄而閉塞也。其人內有心腹之憂患，外有惡劣之欺詐，器量窄狹，子女見刑，庶出者成立，或遲子也，或女多也。

The fifth type is called "Kuan Xu," which refers to a broad and open midline. Such people are steady within and can gain practical benefits through social interactions. They have a broad mind, thorough planning, and their children are prosperous. This type also indicates a reputation for nobility and honor, along with generous salaries, and the ability to establish a good reputation and career in a foreign land. The sixth type is called "Zhai Xu," which refers to a narrow and obstructed midline. Such people have inner troubles and face deceit from others. They have a narrow mind, and their children may suffer from misfortunes. Often, only adopted children can thrive, or they may have sons who come late or have more daughters.

七．唇掀：唇掀者，人中下半節掀出也。其人有偏僻之任性，多招是非，而成官訟，每因細故之爭端，間接之株連，無故而招非也。八．人中痣：人中痣，人中上下有黑痣發現也。當中主水災，上半節先生一子而妨父，下半節先生女而刑母，左右亦然。一應雙胎生，一主酒病有痕也。

The seventh type is called "chun xian," which refers to the lower part of the philtrum turning outward and up. This type of person tends to be eccentric and任性, often causing disputes and getting into legal trouble. They may often get involved in conflicts over trivial matters or be indirectly implicated by others, leading to trouble without any apparent reason. The eighth type is called "ren zhong zhi," which refers to a black mole growing on the philtrum. If the mole is in the center, it indicates problems related to water. If it is on the upper part, it may mean that the first child will be a son, which may harm the father. If it is on the lower part, it may mean that the first child will be a daughter, which may harm the mother. If the mole is to the left or right, the effects are similar. This type of mole also has two implications: one is that it may indicate the birth of twins, and the other is that it may be a mark left from illness caused by excessive drinking.

九．直紋：直紋者，當中一直紋穿過也。主刑子星而旺女宮也。又主勞心最重，成敗奔馳，經大挫折二三，然後再立業，子星或一，亦不肖也。十．橫紋：橫紋者，中瑕一紋橫斷也。主刑女星而旺子宮，主大病厄二次，近於死亡，及水火之災也。然有衣祿充足，女星或一，亦後患也。

The ninth type is called "Straight Line," which refers to a vertical line running straight through the center of the philtrum. It indicates that the person will suffer from the harm of children, while daughters will be prosperous. It also signifies great mental exertion, with a life full of ups and downs, experiencing two or three major setbacks before being able to rebuild their career; even if they have a son, he will not be capable. The tenth type is called "Horizontal Line," which refers to a horizontal line cutting across the middle of the philtrum. It indicates that the person will suffer from the harm of daughters, while sons will be prosperous; they will suffer from two serious illnesses that threaten their lives, as well as water and fire disasters. However, such a person will have sufficient food and clothing, and even if they have a daughter, she will later become a hidden danger.

十一．十字紋：十字紋者，人中有直紋沖破，橫紋沖斷，如十字形也。主孤絕，子女均不立，嫡庶所生亦不立，惟螟蛉繼撫之於可靠也。十二．偏左：偏左者，人中側左而偏也。主先妨父宮，而有母官也。亦主先得子星者，再而後有女也，子星倍旺於女星也。

The twelfth type is called "Cross纹" (Cross Pattern), which occurs when there is a vertical line crossing the philtrum and a horizontal line cutting it off, forming a cross shape where they intersect. This pattern indicates loneliness and isolation: the person's biological children cannot be sustained, whether they are legitimate or illegitimate; only adopted children raised as foster sons can be relied upon. The thirteenth type is called "Bias to the Left," which refers to the philtrum being entirely tilted to the left. This pattern suggests that the father's position is first affected, while the mother's position remains secure. It also indicates the order of childbirth: first a son, then a daughter, and the number and quality of sons are twice as strong as those of daughters.

十三．偏右：偏右者，人中側右而偏也。主先刑母官，而有父宮也。亦主先得女星者，再而後有子也，女星倍旺於子星也。十四．上寬下窄：人中不勻，而上寬下窄也。主女旺而多，子弱而少，及作事無恆而中止，疑多心亂也，行動往返而不決，改挫折也。

The thirteenth type is called 「偏右」, which refers to the human bridge leaning to the right. It indicates that the mother's palace will be affected first, while the father's palace remains secure. It also suggests that one will first have a daughter and then a son, with the daughter being twice as prosperous as the son. The fourteenth type is called 「上宽下窄」, which refers to the human bridge being uneven, wide at the top and narrow at the bottom. It indicates that daughters will be numerous and prosperous, while sons will be weak and few. It also suggests lack of perseverance in doing things, giving up halfway; being suspicious and having scattered thoughts, being indecisive and wavering in actions, thus suffering repeated setbacks.

十五．上窄下寬：人中不勻，而上窄下寬也。主子旺而多，女弱而少，及有厚祿而勇為，剛直而任勞。一主嫡庶之先後各半，一主早遲之賢愚各半也。十六．雙人中：雙人中者，兩個溝洫，不是直紋沖破也。男主聰明，享受前人餘業；女主驕傲，又有生離再嫁。男女均主子女倍多，而有用也。

The fifteenth type is called 「upper narrow and lower wide」, which refers to the middle part of the face being uneven, narrow at the top and wide at the bottom. This indicates that sons will be numerous and prosperous, while daughters will be weak and few. It also signifies a generous income and a bold, straightforward personality, willing to endure hardship. There are two further implications: one is that the children, whether legitimate or illegitimate, will be equally numerous, born one after another; the other is that the children, whether born early or late, will be equally capable. The sixteenth type is called 「double middle groove」, which refers to having two distinct grooves in the middle of the face, not mistakenly perceived as two due to a single vertical line. For a man with this feature, it indicates intelligence and the ability to inherit the family's wealth from previous generations. For a woman with this feature, it suggests a proud nature and a tendency to separate from her husband and remarry. Regardless of gender, this feature indicates that children will be twice as numerous and each will be useful.

公篤曰：齒為骨之餘，內為腎絡，關係衣祿之享受，及刑人丁，又為壽徵之一部，以及疾病，故有相當之應驗，上牙下齒也。茲選其重要而錄於後。一．大瓣：大瓣者，牙齒大瓣也，古謂馬齒。主元氣厚而享大壽，亦主貴名之事業，有恆之成功，崇其位祿。馬齒之人心無毒，性善而慈良也。

Chen Gongdu said: Teeth are the remnants of bones, connected internally with the kidney meridian. They relate to a person's enjoyment of clothing, food, salary, and俸禄, and also concern the punishment and loss of family members. They are also a basis for determining longevity and can reveal illness, so they have considerable validity. It is important to note that the upper row is called "yá" (teeth) and the lower row is called "chǐ" (teeth). Below are some important types recorded. The first is called "dà bàn" (large瓣), which refers to each tooth being wide and large. Ancient face reading books call this "mǎ chǐ" (horse teeth). This indicates a strong vital energy and long life, and also suggests the ability to achieve famous and respected achievements through perseverance and success in high positions with substantialofficial stipend. People with horse teeth do not harbor harmful intentions and have a kind and gentle nature.

二．小瓣：小辦者，古謂之米齒也。主聰敏而靈巧，任勞而勇為，傲上而和下，矜功而好奇，有美術技藝之特長，而享盛名，然亦主病疾也。三．勻齊：勻齊者，牙齒勻而平齊也。主心和氣平，直快不拘，瀟灑自如，衣祿充足，通達無阻，即無族戚之累，而反受其利益尤多也。

The second type is called 「small teeth」, also known as 「rice grain teeth」 in ancient physiognomy texts. This refers to teeth that are each as small as rice grains. The person is intelligent and skillful, willing to work hard and bold in action; he is arrogant towards his superiors but kind to subordinates; he loves to take credit and is fond of novelty; he has special skills in art or some craft, thus gaining a good reputation; however, this type of teeth also indicates a tendency to be prone to illness. The third type is called 「even and neat」, meaning the teeth are of uniform size and neatly arranged. The person is calm and composed, straightforward and easygoing without being overly concerned with details, and his manner is graceful and at ease; his income and provisions are abundant, and everything goes smoothly; not only is he not burdened by his relatives, but he can also gain much benefit from them.

四．堅固：堅固者，牙齒堅硬而固也。此為筋骨強而先天之元氣充足，其人多壽而剛勇，有堅執之特性，一決即認為事實，亦主貴祿也。五．暴齒：暴齒者，錯亂不平又不齊，三個牙齒相擠，則為暴齒也。主冷退，初年破敗，而刑人丁，亦有富貴，而為勞碌走險之發達也。

The fourth type is called "Jiangu" (firm teeth), meaning strong and solid teeth. This indicates robust bones and abundant primordial energy from the Earlier Heaven; such people tend to live long lives and are strong and brave. They have a stubborn nature, and once they make up their minds, they treat their decisions as already settled. This facial characteristic also indicates a high position and salary. The fifth type is called "Baochi" (violent teeth), meaning misaligned and uneven teeth, with three teeth crowded together. This indicates a bleak situation and decline, early family ruin, and the punishment of family members. Such people may also become wealthy, but it is through hard work and taking risks.

六．楞掀：楞掀者，門牙齒楞生而掀露也。卜部門牙楞掀，主先刑父，而後刑母；下部門齒楞掀，主先刑母，而後刑父也。七．尖峰：尖峰者，上下之牙齒尖露起峰也。凡火形尖峰，主勞怨走險之上貴；其它形格，均主刑剋人丁，而多冷退，以及勞碌困苦，而不壽也。

The sixth type is called 「Leng Xian」, which refers to the front teeth growing with a sharp edge and protruding outward. If the upper front teeth are Leng Xian, it indicates that the person will first harm their father and then harm their mother (the character 「Bo」 in the original text is likely a mistake for 「Shang」). If the lower front teeth are Leng Xian, it indicates that the person will first harm their mother and then harm their father. The seventh type is called 「Jian Feng」, which refers to the upper and lower teeth being sharp and protruding, with the ends of the teeth resembling small mountain peaks. If a person with a fire shape has such Jian Feng teeth, they may achieve high status through hard work and complaints, and by taking desperate risks. However, for people of other body types who have Jian Feng teeth, it indicates that they will harm family members, have a bleak situation, face much hardship and toil, and have a shorter lifespan.

八．兩角：兩角者，兩邊各有尖齒一顆也。上牙各有角牙一顆，主幼年刑父；下齒各有角齒一顆，主幼年刑母；上下均有，主父母俱刑，而幼孤也。九．露齒：露齒者，兩唇不固而牙齒露出也。一主招是非而多官訟，一主破梓里而多奔馳，亦主刑剋勞碌，壽者少而夭者多也。

The eighth type is called "Two Points," which refers to having a sharp tooth on each side of the upper and lower jaws. If there are sharp teeth on both sides of the upper jaw, it indicates that the person will have conflicts with their father in childhood; if there are sharp teeth on both sides of the lower jaw, it indicates conflicts with the mother in childhood; if there are sharp teeth on both upper and lower jaws, it indicates conflicts with both parents, and the person may become an orphan from a young age. The ninth type is called "Exposing Teeth," which refers to the lips not closing properly, causing the teeth to be visible. Its implications are: first, it leads to frequent disputes and legal troubles, and second, it indicates leaving the hometown and being constantly on the move. It also signifies conflicts and hard work, and such people tend to have short lifespans and are prone to early death.

十．天包地：天包地者，上半部牙蓋過下半部齒也。主紹繼前人餘業，而有六親之累，亦有承祧，而胃病痼疾，及隨身之病也。十一．地包天：地包天者，下部之牙床蓋過上半部也。主刑剋人丁，男刑妻而重配，女刑夫而再嫁，至於衣祿，亦豐足無缺也。十二．漏痕：漏痕者，稀牙漏縫而有痕也。主父母破群而關係人丁不旺，冷退不休，耗散不已，駁雜不純，口舌官非尤多也。

The tenth type is called "Heaven Enveloping Earth," which refers to the upper teeth covering the lower teeth. This indicates that the person can inherit the family property left by ancestors, but there will be troubles from the Six Relations. There may also be cases of inheriting from a distant relative. Additionally, it signifies suffering from chronic illnesses such as stomach ailments, as well as persistent old ailments. The eleventh type is called "Earth Enveloping Heaven," which refers to the lower teeth covering the upper teeth. This indicates that there will be punishments and losses within the family: men will be punished for their wives and need to remarry, while women will be punished for their husbands and need to remarry. However, clothing, food, salary, and provisions will be abundant and sufficient. The twelfth type is called "Leak Marks," which refers to sparse teeth with gaps that allow wind to pass through, leaving marks. This indicates that the family of the parents' generation will be scattered, leading to a lack of family members. The situation will be bleak and declining without end, with continuous loss of wealth. The person's life will be complicated and impure, with frequent disputes and lawsuits.

十三．三十六顆：凡牙齒以多為吉，享受上等衣祿。故三十六顆，為上上祿；三十四顆，為上中祿，亦王壽根，而先天之氣充足也。十四．三十二顆：凡三十二顆，為中上祿；三十顆，為中中祿。內有賢愚不一，勞逸不等，此兩等較多，包括各項，故社會上享受中祿之人亦多也。

Article 13: "Thirty-six Teeth": Having more teeth is considered auspicious, as those with many teeth are said to enjoy the highest level of clothing and food. Therefore, those with thirty-six teeth are called "Superior Superior Fortune"; those with thirty-four teeth are called "Superior Middle Fortune," both indicating a solid foundation for longevity and an abundance of original qi from the Earlier Heaven. (The original text mistakenly wrote "Wang" instead of "Zhu," which means "main" or "principal.") Article 14: "Thirty-two Teeth": Those with thirty-two teeth are called "Middle Superior Fortune"; those with thirty teeth are called "Middle Middle Fortune." These two groups include both virtuous and wicked people, as well as those who work hard and those who are idle, covering all kinds of professions, and thus the number of people enjoying middle-level clothing and food is the largest in society.

十五．二十八顆：凡二十八顆，為下上祿；二十六顆，為下中祿。如出富貴之家，主夭亡疾厄，不能享受也。如不足二十六顆者，賤而夭也。十六．編齒：編齒者，上下皆成合縫，連編而如一也。此為奇格之一，主大貴，享大名，立大功，創大業，乃王霸之材，勞碌成功也。十七．重城：重城者，兩層牙齒，內外一樣平齊也。此為奇格之一，主有特別才智，又有特別技能，過目不忘，流芳身後，然妨父母，又刑子女也。

Article 15: "Twenty-eight Teeth": Those with twenty-eight teeth are called "Lower Upper Rank"; those with twenty-six teeth are called "Lower Middle Rank". Such people, even if born into a wealthy family, tend to die young or suffer from many illnesses, unable to bear the blessings, thus not able to enjoy the family's wealth. If they have less than twenty-six teeth, they will be both lowly and short-lived. Article 16: "Interlocked Teeth":所谓 "Interlocked Teeth" refers to the upper and lower teeth fitting together perfectly, like a woven piece, forming a single connected unit. This is one of the extraordinary facial features, indicating great wealth and honor, a great reputation, the ability to achieve great feats and establish great enterprises, making them suitable for becoming a ruler. However, they must achieve their success through hard work and constant effort throughout their lives. Article 17: "Double City":所谓 "Double City" refers to having two layers of teeth inside and out, with both rows being equally neat and straight. This is also one of the extraordinary facial features, indicating that this person has outstanding intelligence and possesses a unique skill or talent. They can remember things they have seen after a single glance, and will leave a lasting reputation after their death. However, this dental feature comes with a cost: it is unfavorable to the parents in early life, and after marriage, it may harm the children, causing many shortcomings in family relationships.

公篤曰：髭鬍為相法一小部，補助之品，威儀之表也。統而言之，則名鬍髭；分而言之，則有區別。人中所生為髭，承漿所生為髯，地閣所生為須，耳輪所生為胡。人之所以蓄鬍留琵者，表示老成，正重其事也。大抵宜清秀、柔細、疎勻、潤澤、一色、純粹，方吉。如粗濁、枯焦、濃亂、黃雜，皆不合法，而不吉也。形式不古，則不宜蓄。如強勉蓄之，猶開門揖盜，養癱遺患也。令人以美觀而蓄留之，風鑑家又以地庫弱，而勸人蓄留之，皆不合法，徒受其害也。試問地庫弱而蓄留，能增其厚乎？能掩其惡乎？

Chen Gongdu said: In physiognomy, the mustache is just a minor feature, belonging to the auxiliary category, and it is used to observe a person's dignity and bearing. In general, it is called "hu zi" (mustache); when divided, each has its own name: those growing on the "renzhong" (the groove between the nose and upper lip) are called "zi" (mustache), those growing on the "chengjiang" (the depression below the lower lip) are called "ran" (beard), those growing on the "dige" (chin) are called "xu" (beard), and those extending to the "erlun" (earlobe area) are called "hu" (beard). People grow beards and mustaches in order to appear mature and dignified, showing respect for their own appearance. The general standard is: clear, delicate, sparse and even, moist and lustrous, uniform in color, and pure in quality are considered auspicious. If they are coarse and rough, dry and withered, thick and disordered, or mixed with yellow and black, they are considered inauspicious. If the facial structure itself is not ancient, elegant, and upright, it is not suitable to grow a beard; forcing oneself to grow one is like opening the door to thieves or nurturing a boil while leaving it untreated, which can bring misfortune. Nowadays, people grow beards for appearance's sake, and physiognomists, seeing the "dige" (the area on both sides of the chin) as thin, advise people to grow beards to compensate. These two approaches are not in line with physiognomy and cause unnecessary harm. Let me ask: if the "dige" is already weak, can growing a beard make the flesh and bone thicker? Can it cover up the defects of the Earlier Heaven (Earlier Heaven)?

蓋亂世一語，可執其綱領：面無善痣，頭無惡骨，鬍髭敗多益少，此三項皆簡單要法也。凡宜蓄留者，蓄之小有順遂，不蓄亦無妨害；不宜蓄留者，不蓄亦無妨害，蓄之破敗立至。或刑人丁而傷子女，或遭暗害而受危險，或受株累而招官訟，或損財祿而多疾病。惟四濃格與海底松，則宜上下並蓄留之，減少破敗也。其它格局，則不可勉強。茲將各類吉凶，分別條例錄後。

In times of chaos, there is one general principle: there are no truly auspicious birthmarks on the face, no absolutely evil bone structures on the head, and growing a beard brings more harm than benefit. These three points are concise and clear rules. For those who are suitable to grow a beard, doing so only brings slight ease, but not growing one does not cause any harm. For those unsuitable to grow a beard, not growing one brings no trouble, but growing one immediately brings bad signs: either causing harm to family members or children, or being secretly harmed and facing danger, or being involved in others' affairs leading to legal troubles, or losing wealth and fortune and suffering from illness. Only the "Four Concentrated Patterns" and "Underwater Pine" patterns should have beards grown on both upper lip and the area below the cheeks, which can alleviate the bad effects. For all other patterns, it is not advisable to force the growth of a beard. Below is a list of the auspicious and inauspicious implications of different types of beards.

一．清秀：清秀者，清而不枯，秀而可愛也。主富貴而壽考，平安而厚福，又主清廉正直，慈良守信也。二．柔細：柔細者，柔而不燥，細而不粗也。主慈和大名，明敏多壽，衣祿充足，人丁亦旺，持久有恆也。三．潤澤：潤澤者，清潤如油而有光也。凡氣血充足，方能潤澤，而享大壽也。又主平安多祿，子女均強能有為，宏恢門第，而進田宅也。

The first type is called "Qingxiu" (Clear and Elegant). This refers to a beard that is clear and bright, not dry or withered, and has a delicate and charming appearance. The person with such a beard is wealthy and long-lived, enjoying a peaceful life with abundant blessings. In terms of character, they are upright and honest, kind and benevolent, and trustworthy. The second type is called "Rouxie" (Soft and Fine). This refers to a beard that is soft and not dry, with each strand fine and delicate rather than coarse and hard. The person with such a beard is gentle in nature, has a great reputation, is intelligent and quick-witted, and has a long life. They enjoy sufficient food and clothing, have a prosperous family, and are persistent and dedicated in their endeavors. The third type is called "Runze" (Moist and Lustrous). This refers to a beard that is bright and shiny, as if coated with oil, with each strand glowing. A person must have sufficient blood and qi to grow such a beard, and such people are destined for a long life. This facial feature also indicates a peaceful life with abundant blessings, strong and capable children who can bring honor to the family, and gradually increasing property and housing.

四．疎勻：疎勻者，清疎而根根見底也。主公平正直，心無積垢，慎細拘節，事無阻礙，一生多安閒，而有完善之晚景，享大壽，而足衣祿也。五．枯燥：枯燥者，枯而滯手，燥而無光也。主先天不足，後天戕，量窄器小，憂思勞心，有定根之痼疾，久而不痊可，又刑人丁，而冷退也。

The fourth category 「Sū Yún」: Sū Yún refers to sparse and even facial hair, with each strand clearly visible and distinct, allowing the skin and flesh to be seen through. Such a person is fair and upright, with no accumulated grievances or impurities in their heart. They are cautious and meticulous in their actions, adhering strictly to rules and regulations, thus encountering no obstacles in life. They enjoy a peaceful and comfortable life, with a fulfilling old age, long lifespan, and sufficient wealth and sustenance. The fifth category 「Kū Cào」: Kū Cào refers to dry and brittle facial hair that feels rough and涩 when touched, dry and lacking luster. Such facial hair indicates insufficient innate constitution and further damage in later life. The person has a narrow mind and limited capacity, constantly worrying and overthinking. They suffer from deep-rooted chronic illnesses that are difficult to cure. Moreover, they may harm family members, leading to the gradual decline and deterioration of the family's fortune.

六．濁滯：濁滯者，不清而俗，令人厭惡也。王前業耗散，一成一敗，多為平常寒賤之人，一生庸碌勞苦，挫折不立，恩怨不明，憂愁度日也。七．焦亂：焦亂者，焦枯不潤，錯亂不順也。其人心多而妄貪，疑慮而不決，弄巧反拙，六親多累，內外均有顧忌，而事實掣肘尤多也。

The sixth category 「Turbid and Stagnant」: Turbid and stagnant refers to a condition where the appearance is murky and unclear, and the scent is vulgar and unrefined, causing people to feel repelled upon seeing it. (The original text's 「Wang」 in 「Wang qian ye hao san」 is a miswriting for 「Zhu」.) This appearance indicates that the family's ancestral property has been completely consumed, and the person experiences a cycle of success and failure throughout their life, mostly being an ordinary and humble individual; they live a life of mediocrity and hardship, constantly facing setbacks and unable to establish themselves, unable to distinguish between kindness and hostility, and can only spend their days in worry. The seventh category 「Scorched and Confused」: Scorched and confused refers to a condition where the appearance is dry and withered, the form is disordered and scattered, and the direction is not smooth. Such people have excessive thoughts and generate greedy desires, are full of doubts and indecisiveness when facing matters, often acting foolishly and causing trouble; they have many relatives who burden them, and there are many concerns both at home and outside, and there are particularly many obstacles and hindrances when actually doing things.

八．一色：一色者，純粹一色也。大凡鬍髭皆以一色為合格，蓄之小有順遂，而無煩惱之糾紛也。九．雜花：雜花者，幾色合成，黑白斑棕黃不一也。主刑妻克子，人丁不旺也；危險招嫉，事實不遂也；驚惶疾厄，勞心失敗也。貴者減其權而受制，富者減其祿而受欺，雖有智能，亦不免也。

The eighth category, "One Color":the so-called one color means the entire beard is of a single color. Generally, beards are considered good if they are of a pure color. Such people who grow beards may experience some smoothness in their affairs, and will not attract troubles or disputes. The ninth category, "Mixed Colors":the so-called mixed colors means several colors are mixed together, black, white, speckled, brown, and yellow are uneven. This appearance indicates that one may suffer from harm to wife and children, and the family will have few descendants; one's situation is often dangerous, and they may attract hatred from others, and things will not go as desired; there will often be anxiety and illness, and although they may exert effort, they will ultimately fail. A nobleman with such a beard will have his authority diminished and be controlled by others; a wealthy person with such a beard will have their wealth and fortune reduced and be deceived by others; even if the person has intelligence and ability, they will still suffer from these problems.

十．黃色：黃色者，黃明光潤而如金也。主刑人丁而貴名，見危險而發達。如有銀白之面，而配金髮，亦主奇貴之事業，少年早顯達，而享盛名也。十一．白色：白色者，白潤而如銀絲，慈善之貌而和藹也。主穩見持重，耿介心平，有遠慮之預，充分之準備，子女成材，田宅豐富也。十二．黑色：黑色者，黑潤而如漆也。主衣祿之一，關係頗輕，蓄之小益，不蓄無害，無足重經也。

The tenth category 「Yellow」:the so-called yellow beard refers to a beard that is yellow, bright, and smooth, like golden threads. Such people may cause harm to their family members, but they can gain a reputation of high status. Often, they become successful after experiencing hardships. If they also have a silver-white complexion and golden hair, they are destined to achieve extraordinary success, becoming prominent at a young age and enjoying great fame. The eleventh category 「White」:the so-called white beard refers to a beard that is white and smooth, like silver threads, paired with a kind face and a gentle expression. Such people have steady judgment, steady behavior, straightforward character, and a calm disposition. They have long-term foresight and thorough preparation for everything. Their children are talented, and their land, property, and houses are abundant. The twelfth category 「Black」:the so-called black beard refers to a beard that is black, glossy, and smooth like lacquer. This appearance only brings a slight benefit in terms of clothing and food, and its influence is light. Keeping it brings a slight advantage, but not keeping it causes no harm. It is not worth paying much attention to. (The last sentence's 「经」 should be 「轻」.)

十三．紅碧：紅碧者，紫鬚也，為奇品之一。紅如珠砂者，主大貴，割據之霸業，次亦屏藩大臣也。紅如碧玉者，主清貴，流芳之事業，次亦盛名當時也。紅如棕色者，主中貴，勞碌之勇為，次亦州邑佐治也。十四．粗濃：粗濃者，又粗又多，而不見底也。主富貴，次亦足衣祿。多危險暗害，勞碌挫折，內有欺詐遺累，外有凌虐侵犯，煩擾不休也。一主旺子女，人丁日多也。

Thirteenth category "Red and Jade":the so-called red and jade refers to purple beard, which is one of the rare types of beard. Beards that are red like cinnabar indicate great wealth and the ability to establish a dominant domain, while the next level are ministers who defend the court as regional governors. Beards that are red with a hint of jade-like green indicate clear and noble status, capable of achieving a legacy that endures through the ages, while the next level can gain fame during their lifetime. Beards that are red with a brown tint indicate moderate wealth and success through hard work and bravery, while the next level can hold the position of assistant officials at the county level. Fourteenth category "Coarse and Thick":the so-called coarse and thick refers to a beard that is both coarse and dense, covering the skin so that the underlying flesh is not visible. This facial feature indicates wealth and prosperity, and the next level also ensures sufficient clothing and food. However, the cost is frequent danger and hidden harm, a life of toil and repeated setbacks: there is family trouble involving deceit and entanglements, and external troubles involving humiliation and infringement, leading to constant disturbances. On the other hand, this type of beard also indicates numerous children and a growing family population.

十五．海底松：海底松者，頰下之髯，而鎖結喉之管也。主刑人丁，有技藝美術之長，而有壽。又主老蚌生珠，五十以上，方有子女也。十六．不過溝：不過溝者，髭不過人中溝洫也。主勞碌不休，驚惶不安，衣祿不豐，財源不聚，虛浮耗散也。古法謂有官無祿也。十七．直如草：直如草者，即亂草如蒿也。主貧賤孤苦，勞碌破敗，刑妻克子，外箝制而內欺侮也。

The fifteenth category, "Underwater Pine," refers to the mustache hanging below the cheeks, which exactly covers the windpipe where the Adam's apple is located. This facial feature indicates that the person will experience conflicts and losses within the family, but they possess special skills in arts and crafts and are likely to live a long life. It also signifies "a pearl from an old clam," meaning children are born very late, often not until after the age of fifty. The sixteenth category, "Not Crossing the Groove," refers to a sparse and short beard on the upper lip, which does not extend beyond the groove known as the "human groove." This facial feature suggests a life of constant toil and inner anxiety, with limited wealth and an inability to retain money, as wealth is constantly lost. Ancient physiognomy texts refer to this pattern as "having an official title but no actual income," meaning there is prestige without real benefits. The seventeenth category, "Straight as Grass," refers to a beard that is straight, stiff, and disordered, resembling a patch of wild grass. This facial feature indicates a life of poverty and hardship, constant toil leading to eventual decline, conflicts with wife and children, being controlled by others outside the home, and being mistreated at home.

十八．串腮胡：串腮胡者，兩腮至耳珠皆胡，上接鬢髮也。主前人有餘業，又旺子女，及壽祿。中道有挫折一二度，晚年平安也。十九．硬如鐵：硬如鐵者，堅硬有力，入水沉底也。主草澤英雄，割據僭號，性情剛燥驕悍，恃勇任勞，而不完善其後，約為失敗也。

Eighteenth category: "Serial Cheeks Beard": A "serial cheeks beard" refers to a full beard covering from both cheeks down to the earlobes, connected upwards to the sideburns. This facial feature indicates that the person's ancestors left behind some remaining family property, and they will be prosperous in terms of children, also possessing longevity and good fortune. In middle age, they will encounter one or two setbacks along the way, but in old age, they will enjoy peace and ease. Nineteenth category: "Hard as Iron": "Hard as iron" refers to a beard with tough and strong hair that sinks to the bottom when cut and thrown into water. This facial feature indicates a hero from the grass roots, capable of establishing a domain and claiming a title. The person is fierce, impetuous, arrogant, and strong. Relying on courage and strength, they are willing to endure hardship and take on responsibilities, but unfortunately, their ending is not good, and their outcome is mostly failure.

公篤曰：頭圓象天，足方象地，各適其宜，各有關係。故天之覆也，又宜圓大為吉，古法有無小頭之貴客；地之載也，又宜方厚為吉，古法有足厚為萬物之載，亦事業之關鍵也。故足心為明堂，即醫家之湧泉穴也，宜空陷而開窩，以能容龜為吉，主奇貴，而有大壽厚祿，及流芳事業也。明堂平滿，雖貴而亦凶，雖富而亦貧，皆主子女不肖，而浪耗失敗也。

Chen Gongdu said: The head should be round, symbolizing heaven, and the feet should be square, symbolizing earth, each having their own appropriate characteristics and corresponding outcomes. Heaven is above, so a round and large head is auspicious; ancient physiognomy says, "There is no noble person with a small head." Earth is below, so square and thick feet are auspicious; ancient physiognomy says, "Thick feet can bear all things," and the feet are also key to career success. The soles of the feet are called "Bright Hall," which is also known as the "Yongquan acupoint" in medicine. This area should be slightly hollow, forming a depression, and ideally able to hold a turtle, which is most auspicious, indicating a rare and noble destiny, along with great longevity, substantial official rank, and a career that can be remembered by future generations. Conversely, if the Bright Hall on the soles is flat and full without a depression, even if one is prominent, there will eventually be danger; even if wealthy, it will eventually lead to poverty, and both indicate that children are untrustworthy, squandering and wasting the family's estate, leading to failure.

側有紋曰龜紋，主大壽而有祿；內側有井紋，主靈巧而多智。足跟為根基紋，主受祖業，無此紋者，雖有前業，而不守也。足跟為踵，以平過前掌為吉，如不履地，主破產無依，如貴人不履地，主凶死。內螺以大而有楞，主聰明多智，如無楞，主愚拙厚；外螺骨方楞，主遠發他鄉，如無楞，主屈膝井裡。

A turtle-shaped pattern on the sole of the foot is called "turtle pattern," indicating longevity and good fortune. A cross-shaped pattern on the inner side of the foot indicates a person who is clever and resourceful. The pattern on the heel is called "foundation pattern," indicating the ability to inherit ancestral wealth. Those without this pattern, even if their ancestors left them property, will not be able to retain it. The heel is also called "踵," and it is considered auspicious if the heel touches the ground as flatly as the front part of the foot. If the heel is suspended and does not touch the ground, it indicates financial ruin and lack of support. If a nobleman has a heel that does not touch the ground, it indicates a tragic death. The inner ankle bone (inner knuckle) is considered good if it is large and angular, indicating intelligence and wisdom. If it is not angular, it indicates dullness and slowness. The outer ankle bone (outer knuckle) is considered good if it is square and angular, indicating success through moving away from home. If it is not angular, it indicates a life confined to the local area without advancement.

前掌有峰，名曰福峰，高者，品學優良。大指為土，能生萬廿小根口福澤綿遠，祿室高者，衣祿豐物，放大過下四指也。二指為春木，三指為夏火，四指為秋金，小指為冬水，亦五行之餘也。大抵宜方正，宜細滑，宜多紋；足指宜長宜圓，足心宜空、宜大，足踵宜重、宜平。茲將各類例後。

The raised part on the front of the foot is called "Fu Feng," and if it is high, it indicates good character and scholarly ability. The big toe belongs to Earth, which can nurture all things, so its blessings are long-lasting (the original text has some damage and errors, with the words "能生万廿小根口" being incomprehensible). The "Lu Shi" at the base of the toe, if high, indicates abundant clothing and sustenance, which is why the big toe is larger than the other four toes. The second toe belongs to Spring Wood, the third to Summer Fire, the fourth to Autumn Metal, and the little toe to Winter Water. This is also a continuation of the Five Phases distribution. In general, the foot should be square, with smooth skin and many lines. The toes should be long and round, the soles should be hollow and large, and the heel should be thick and flat. Below is a list of various foot characteristics.

一．方正：方正者，兩足前方後正之謂也。主有恆志而前程遠大，有作為也。亂世亦貴而勞，晚年多福壽，常人亦主富而足衣祿也。二．長厚：長厚者，足長而厚也。主先天元氣充足，而有壽徵，致富源，務功名，皆有進展也。

The first category is "Square and Upright." This refers to feet that are square in the front and straight in the back. People with this foot shape have steady aspirations, a promising future, and can achieve something in their lives. Even in times of chaos, they can attain high status, though they may be hardworking, and enjoy both longevity and good fortune in their later years. Even ordinary people with this foot shape are likely to have a prosperous family and abundant provisions. The second category is "Long and Solid." This refers to feet that are both long and thick. This foot shape indicates abundant vital energy from birth, a sign of long life. Whether accumulating wealth or pursuing official success, they can make steady progress step by step.

三．直紋：直紋者，足掌多直紋也。主天姿聰敏，穎梧迅速，志大而堅決，智深而遠，亦主貴名也。四．橫紋：橫紋者，足掌多橫紋也。主多成多敗，風塵奔馳，勞碌往返，弄巧反拙，聰明自悞也。五．無紋：無紋者，足掌完全無紋也。主厚庸愚，志小量窄，夭亡者居多，有壽者，患神經病也。一主子女多而星散，有嗜好而敗家也。六．圓指：圓指者，是指圓如珠也。主衣祿充足，享受祖業，及有文名，為一州一邑之冠，而進田宅也。

The third type, "Straight Lines": Straight lines refer to many vertical lines on the soles of the feet. This foot reading indicates natural intelligence, quick understanding, lofty aspirations, firm decisions, and deep insight. It also suggests the potential to gain a distinguished reputation. The fourth type, "Horizontal Lines": Horizontal lines refer to many horizontal lines on the soles of the feet. This foot reading indicates a life marked by frequent success and failure, constant travel and toil, and often making mistakes due to overconfidence and relying on petty cleverness. The fifth type, "No Lines": No lines refer to the absence of any lines on the soles of the feet. This foot reading suggests a person who is dull-witted and mediocre, with small ambitions and a narrow mind. Such individuals are often short-lived; even if they live long, they are prone to neurological disorders. They also tend to have many children who disperse and scatter, and the person may have bad habits that lead to the ruin of their family's fortune. The sixth type, "Round Toes": Round toes refer to toes that are plump and round like pearls. This foot reading indicates abundant wealth and the ability to inherit ancestral property. It also suggests the potential for literary fame, becoming the top in their region or county, and an increasing amount of land and property in the family.

七．長指：長指者，是指長而節長也。主明敏勤能，而智化早開，有遠遊數千里，而立外業。又主特長之技藝，貴力之輔助，以繩其終身享受也。八．短指：短指者，是指短而節短也。其人志向不大，智識平常，見小而耐勞，穩見而持久，氣味稍濁，表面稍俗，然亦有小貴及素封也。九．尖指：尖指者，是指尖銳起峰也。主前業消耗，破梓離鄉，流落無依，刑妻克子，而孤苦也。如出於火局，主勞碌走險，而成上貴之事業也。

The seventh category, "Long Fingers":the so-called long fingers refers to long toes and long toe joints. This appearance indicates a person who is intelligent, quick-witted, diligent, and capable, with an early opening of mental faculties. They will travel thousands of miles, establish achievements in foreign lands. They also possess a unique skill, and with the help of a nobleman, they can maintain a comfortable life throughout their years. The eighth category, "Short Fingers":the so-called short fingers refers to short toes and short toe joints. Such people have limited ambitions, average insight, and focus only on immediate matters. They are hardworking and patient, with steady judgment and perseverance in their work. Their temperament is somewhat dull, and their appearance is somewhat vulgar. However, among them, some may attain a minor noble status or become wealthy householders without holding official positions. The ninth category, "Pointed Fingers":the so-called pointed fingers refers to toes that are sharp at the tip and have a peak at the top. This appearance indicates a person who will exhaust the family's inheritance, be forced to leave their homeland, and become homeless in foreign lands. They will suffer from marital and children's misfortunes, leading to a lonely and miserable life. However, if their overall body shape belongs to the "Fire Form," this is a different case: although they will be busy and often face dangers, they can achieve high-status noble careers.

十．足踵：足踵者，俗呼足後跟也。足踵宜大，行路宜踏實地，方有收場，而足衣祿也。如無足踵，及不履地，雖富貴亦主凶死，次則破敗困苦也。十一．無肚：無肚者，無足肚也。主刑人丁而孤獨，疾厄苦惱而夭亡，及客死他鄉，倒斃路傍也。十二．足心痣：足心痣者，明堂中心有痣也。主貴而有權勢，乃奇相之一。古謂李光祖安祿山，有此痣也。

The tenth category 「foot heel」: The foot heel refers to the common term for the heel of the foot. A large heel is auspicious, as it indicates walking firmly on the ground, leading to a good ending in life and sufficient clothing and food. If there is no heel or if the heel does not touch the ground while walking, even if one is wealthy and powerful, it is a sign of a violent death. The next best case is poverty and hardship. The eleventh category 「no calf」: This refers to the absence of the calf muscle on the lower leg. This physical characteristic indicates that the person will suffer from the loss of family members, be lonely, and be plagued by illness and suffering, possibly leading to an early death or dying away from home, even dying on the roadside. The twelfth category 「birthmark on the sole」: This refers to a birthmark located in the center of the sole's bright hall. This physical characteristic indicates that the person will be prominent and hold power, belonging to a rare and auspicious sign. Ancient texts mention that Li Guangbo (the original text says Li Guangzu) and An Lushan both had such birthmarks on their soles. One became a famous general and the other a fierce general, both holding military power.

十三．井字紋：井字紋者，在明堂前後，或側放大指之下也。主聰敏，過目不忘，多技能，又多嗜好也。十四．交叉紋：交叉紋者，在足心左右，形如叉字也。主任勞有恆，遠見多智，有貴名而宏恢居多也。十五．容龜：容龜者，明堂開窩而能容一龜也。主深遠慮，器量宏大，有大志而重權柄，及盛名偉業也。

Thirteenth category "Well Pattern": The Well Pattern refers to a cross-shaped mark on the front and back of the sole's Bright Hall, or near the base of the big toe. This sign indicates a person who is intelligent and quick-witted, able to remember things seen, possessing many skills, and having varied interests. Fourteenth category "Cross Pattern": The Cross Pattern refers to a cross-shaped mark on the left and right sides of the sole's Bright Hall. This sign indicates a person who is willing to endure hardship and has perseverance, with long-sightedness and great wisdom, often achieving high status and bringing glory to their family. Fifteenth category "Gourd Containment": The Gourd Containment refers to the Bright Hall of the sole being indented into a deep hollow, capable of holding a turtle. This sign indicates a person with deep thinking, great capacity, far-reaching ambitions, and a strong desire for authority, capable of achieving great fame and accomplishments.

公篤曰：舌為心之苗，能發五音，而分宮商角微羽，是為交際之官，而占應對與衣祿之關係，不可不查也。大抵以薄大者，善辯而多才，能應對知機，通今博古，主籌晝策，而決勝也；以敦厚者，信而愚樸，作事穩見，而不妄也。

Chen Gongdu said: The tongue is the sprout of the heart, capable of producing five kinds of sounds, corresponding to the five tones of "Gong, Shang, Jue, Zhi, Yu" (the original text mistakenly writes "Wei" instead of "Zhi"). It is an organ responsible for communication, relating to a person's eloquence and the thickness of their fortune. It is essential to examine it carefully. Generally speaking, those with thin and wide tongues are eloquent, talented, and skilled in handling affairs, able to perceive the key points in conversation, well-versed in both ancient and modern times, and adept at planning and strategizing to outwit others. Those with thick and solid tongues are honest and trustworthy, though somewhat simple-minded, and they handle affairs steadily without acting recklessly.

又以尖長者，機巧而多智，作事陰險勇為，而有毒也；橢圓者，忠厚而直快，作事持義守禮，而有信也。凡紅而鮮明者，清閒而有恆，衣祿有餘也；青而枯滑，勞碌而疎懈，常多宿疾也；黑暗不潤者，貪妄而惡疾，淫亂自戕也；雜花不一，悋慳而見小，駁雜受制也。故黃者多俗，而鄙其行為；紫者多夭，而無壽徵。多紋者貴而英明，善交際，及外交政客之例。以薄細而舐準者，主貴而有權，然多勞碌奔馳，善籌劃也；以粗厚而舐準者，則平常而無用也。

Looking at the shape of the tongue: those with a long, pointed tongue are cunning and intelligent, often acting deceitfully and daringly, with a malicious mind; those with an oval-shaped tongue are loyal and straightforward, handling affairs with integrity and propriety, and keeping their word. Looking at the color of the tongue: a red and bright tongue indicates a life of ease and perseverance, with abundant fortune; a blue and dry, slippery tongue suggests constant toil yet laziness and apathy, often suffering from chronic illnesses; a dark and dry tongue indicates greed and unrealistic desires, easily leading to illness, often due to indulgence in improper relationships; a tongue with varied and scattered colors suggests stinginess and short-sightedness, a life full of obstacles and being controlled by others. Those with a yellow tongue are usually vulgar and despised by others; those with a purple tongue are likely to have a short life, lacking signs of longevity. Those with many markings on their tongue are destined for high status and wisdom, skilled in social interactions, which is characteristic of diplomats and politicians. A thin and delicate tongue that can reach the nose indicates high status and real power, though the person will be busy all their life, skilled in planning and strategy; if the tongue is thick and large enough to reach the nose, then the person is ordinary and will not achieve much.

公篤曰：項為流通之地，上下之關鍵也，故以長大為合格。女人鳳頸，必配君王，鳳頸者，言其項長也。又相法經云：肥人不忌項短，而忌項小也；瘦入不忌項長，而忌項短也。刻下無論男女，皆宜項長而合格，豐足衣祿，而刑剋亦少。至於女格，尤不可項短。蓋長者主貴而多子女，性和順而無疾苦；短者主賤而少子女，性浮燥而多病疾，此其不流通故也。茲將各類形式分別錄後。

Chen Gongdu said: The neck is the channel through which qi and blood circulate, and it is the key link between the head and the body. Therefore, a long and thick neck is considered good. The book of physiognomy says that a woman with a "Fengjing" neck will surely marry a king. The so-called Fengjing neck refers to a long neck. The classic texts of physiognomy also say: fat people do not fear a short neck, but they fear a thin neck; thin people do not fear a long neck, but they fear a short neck (the original text's "shou ru" is a miswriting of "shou ren"). This is because fat people have thick flesh, so a thin neck would narrow the qi pathway; thin people have exposed bones, so a short neck would block the flow of qi up and down. In today's context, regardless of gender, a long neck is considered good: people with long necks have abundant wealth and few troubles. As for women, a short neck is especially undesirable. This is because a long neck signifies nobility and many children, a gentle disposition, and fewer illnesses; a short neck signifies low status and few children, a restless disposition, and constant illness—this is due to the poor circulation of qi and blood. Below is a list of different neck types.

一．植長：植長者，項勻而長也。其人流通而達外務，又能遠萬里，遨遊天下，有遇合而發達也。女格尤以此為吉，助夫立業而旺子，量大而慈良也。二．短項：短項者，頭與肩連，短而不見項也。其人性情妒焊量小，可隨時軟化，而含毒質也。男主勞碌困苦，而無收場；女主破敗刑夫，而為賤品也。

The first category is "Plump Neck": This refers to a neck that is evenly proportioned and long. Such people have smooth energy flow, are good at handling external affairs, can travel far and wide, and achieve success through opportunities and connections. For women, this neck shape is especially auspicious, helping their husbands succeed, benefiting their children, and indicating a broad mind and kind heart. The second category is "Short Neck": This refers to a head that is almost directly connected to the shoulders, making the neck barely visible. Such people are often jealous, fierce, and have a narrow mind. They may appear soft on the surface, but they harbor hidden toxicity. Men with this feature tend to have a life of hardship and an unsatisfactory ending. Women with this feature often experience family decline, harm their husbands, and end up in a low social status.

三．縮項：縮項者，頭連大椎，頰連腕鎖骨也。另格貴不過典獄，主陰險心毒，卑鄙而貪也。女格主刑三夫，又刑子女，愚拙妄貪，破敗無依，均下賤居多也。四．三滌：三滌者，項上有橫紋三轉也，一名壽絛。主有晚福，而能安享，性慈和而知足也。亦主子女發達而賢良，無憂慮而少累也。

The third type, known as "Shuo Xiang" or "contracted head," is when the head is directly attached to the seventh cervical vertebra, with the cheeks almost reaching the collarbones. This is an unusual pattern; even if one attains wealth and status, they can only hold minor official positions, such as those in prison management. The person is cunning, ruthless, and greedy. For women with this facial structure, it often leads to the loss of three husbands, and it harms their children. They are foolish, clumsy, and greedy, leading to the decline of their family fortune and a lack of support. They are likely to end up in a low social status. The fourth type, known as "San Di" or "three washes," refers to three horizontal lines around the neck, also called "Shou Tao" or "longevity sash." This facial pattern indicates that the person will have good fortune in old age, able to enjoy a peaceful and comfortable life. They are kind and content, and their children will be successful and virtuous. They will have few worries and burdens throughout their lives.

五．餘皮：餘皮者，項之皮鬆而有多也。主先天充足，而享大壽。細膩而潤者，主平安而多壽也；粗燥而滯者，主勞碌而多壽也。六．項大：項大者，圓大而有力也。主器量宏大，志向遠大，智識作為亦大，此為流通，而無障礙也。如凹凸露筋蚓，主刑剋人丁，而多勞也。

The fifth category is "Excess Skin": Excess skin refers to loose and abundant skin on the neck. This sign indicates abundant original qi from the Earlier Heaven, leading to a long life. If the skin is fine and moist, it signifies a peaceful and long life. If the skin is rough and dry, it indicates a life of toil, yet still long life. The sixth category is "Broad Neck": A broad neck refers to a thick and strong neck. This sign indicates a large capacity, great ambition, and broad vision and achievements, which are signs of smooth blood and qi circulation and unobstructed affairs. However, if the neck is uneven and the blue veins are prominently visible like earthworms, it indicates a tendency to harm family members and a life of constant toil.

七．項小：項小者，不圓而不足也。主器量狹小，志向低小，思想見解作為均小，此為不流通，而多障礙也。如凹凸露筋蚓，主多疾厄，而刑剋也。八．結喉：結喉者，喉管突出而不收藏也。主勞碌多壽，父母無力，弟兄失助。古法謂客死他鄉，今則不驗。結喉收藏者，主安閒而少刑剋也。

The seventh category, "Xiang Xiao" (Thin Neck):the so-called Xiang Xiao means the neck is neither round nor thick, appearing thin and frail. This physical feature indicates a narrow mind, low aspirations, and limited thoughts and actions. It reflects poor circulation of qi and blood, leading to frequent obstacles in life. If the neck is also uneven or has prominent veins resembling earthworms, it indicates frequent illness and misfortune, and may cause harm to relatives. The eighth category, "Jie Hou" (Prominent Adam's Apple):the so-called Jie Hou refers to a prominent and protruding Adam's apple that cannot be retracted. This physical feature suggests a life of hard work but long lifespan. Parents and siblings are of little help. Ancient physiognomy claimed such people would die away from home, but this is no longer accurate in modern times. If the Adam's apple is retracted and not visible, it indicates a peaceful and trouble-free life with fewer conflicts.

公篤曰：臍者太極之別名，先天之氣管，如瓜之有蒂也。形成於腹，而似太極圖之形式。下名丹田，男子之氣海，女子之血海，內通腎絡，而交督脈。凡嬰兒受胎，先有此根蒂，然後化形質，即天一生水之義也。故下名太極盒，而為純陽之處。兩側為仰月痕，即月之左上弦右下弦也。上為覆月盎，而為純陰之處。中有凹肉兩突，即陰陽交姤之點，故名兩儀胎也。兩側有紋痕小點，名群星垣，即化生萬物之義。其形雖小，儼然一渾天儀也。

Chen Gongdu said: The navel is called the "Taiji" or the "Great Ultimate," and it is the entrance and exit for the primordial qi of the Earlier Heaven. It is like the stem of a fruit. It is located on the abdomen, and its shape resembles the Taiji diagram. Below the navel is called the "Dantian," which in men is called the "Qi Hai" or "Sea of Qi," and in women is called the "Xue Hai" or "Sea of Blood." It connects inwardly with the meridians of the kidneys and intersects with the Du meridian. When a fetus develops in the mother's womb, it first forms this stem, and then the body and flesh are generated from it, which is exactly the principle of "Heaven gives birth to water" in the Zhouyi. Therefore, the area below the navel is also called the "Taiji Box," which is the place of pure yang. The curved marks on both sides of the navel are called the "Yang Yue Heng," resembling the upper left and lower right crescent moons. The raised part above the navel is called the "Fu Yue Ang," which is the place of pure yin. The concave area in the center of the navel has two slightly raised soft pieces of flesh, which are the meeting point of yin and yang, so they are called the "Liang Yi Tai" or "Two Principles Embryo." The fine lines and small dots spread on both sides of the navel are called the "Qun Xing Yuan," symbolizing the generation of all things in the universe. Although the navel is small in form, it is actually a miniature celestial sphere, containing the images of heaven and earth, yin and yang, and the stars.

是以臍喧深大而有勢，主仁慈而大量，能容物也。宜高起而上仰，主清高而智敏，享盛名也。不宜平滿及凸突，主貧賤而勞舌，刑剋而夭亡也。古法謂能納李者，主貴名流芳，具上智而能發展也，亦多子女，而紹箕裘也。兩角上仰，主敏慧好學，貴名有為，亦旺子女，及身後之事業也。四維有蛛蛛紋，主一奇貴，盛世多文貴廰道之職，亂世多武貴師旅之權，女格則子女多而貴顯也。又有五行紋，周維五根紋痕是也，亦主武貴，今世可至師旅，及邊將之鎮守，臨險而發達，因禍而為福也。

Therefore, a broad, deep, wide, and impressive navel indicates a person who is kind and of great capacity, able to accommodate people and affairs. The opening of the navel should be slightly raised and facing upward, indicating a person who is refined and of quick mind, capable of achieving great fame. It is most undesirable for the navel to be flat or protruding outward, which signifies poverty and low status, much verbal labor, and the suffering of family members and a short lifespan. Ancient physiognomy says that if the navel is deep enough to hold a plum, it indicates a person who will achieve fame and be remembered by future generations, possessing superior wisdom and career success, with many children who can inherit the family business. If the two sides of the navel are raised upward, the person is intelligent and studious, with noble status and achievements, also benefiting children and leaving behind a legacy. If there are web-like patterns around the navel, it indicates a special noble destiny: in times of peace, such a person is likely to hold high-ranking civil posts, such as those of hall or provincial governor; in times of chaos, they are likely to hold high-ranking military posts, commanding a regiment or a group of soldiers. For women, this feature indicates many children who will achieve success. Another type is the 'Five Elements Pattern,' where there are five lines around the navel. This also indicates a noble military destiny, and such people may attain the rank of regimental commander or a general defending the borders in modern times. These individuals often achieve success in critical situations, turning misfortune into good fortune.

凡平滿小者，主子女不力，或忤逆，刑剋最重，衣食不充也。兩角下反者，主愚魯而任性，破敗而刑剋，好酒戀色，有偏嗜也。最低下者，主淫賤而笨拙。加以多粗毛，主淫亂而急燥，男女皆然。偏左者，先妨父宮，女倍於子；偏右者，先妨母官，子倍於女，男女亦同也。

If the navel is flat, full, and narrow, it indicates that children will be unhelpful, possibly rebellious and unfilial, with the most severe punishments and hardships in life, and insufficient food and clothing. If the two corners of the navel turn downward, the person is likely foolish and impulsive, with family decline and serious punishments affecting relatives, and a tendency to indulge in alcohol and lust, with obsessive habits. If the navel is positioned very low, it suggests a tendency towards immorality and clumsiness; if there is also thick, coarse hair around the navel, it indicates promiscuity and a quick temper, which applies to both men and women. If the navel is tilted to the left, it first harms the father's position and causes more harm to daughters than sons; if the navel is tilted to the right, it first harms the mother's position and causes more harm to sons than daughters, and this applies to both men and women.

公篤曰：肩者，輔佐之一小部，於關係頗輕，分數又少，然亦有一線關係，茲特錄之。凡男女之肩部，均宜平厚有勢為吉，主厚祿而多福。男子肩尖聳，主惡疾而孤苦，勞碌而驚惶，一生無平安之福也。惟火形不忌肩聳，反貴至將相而成功，然亦勞碌走險，唐代之馬周、宋代之寇準是也。女子肩聳，主刑夫而心毒，量狹而氣燥，亦有生離再嫁，或主惡病夭亡。男子肩下削，主百事不成，寒苦度日；女於肩下削，主刑夫克子，淫亂凶死，惟貧賤之人，能善終也。故有美女無肩，尤將軍無項之說也。

Chen Gongdu said: In physiognomy, the shoulders are merely an auxiliary part, with a relatively minor relationship and a small score. However, since there is still some connection, it is specially recorded. For both men and women, flat, solid, and strong shoulders are considered auspicious, indicating wealth and honor. Men with sharp, high shoulders are prone to illness and loneliness, a life of toil and anxiety, and unable to enjoy peace. However, those with a "fire form" are not discouraged from having high shoulders; instead, they may achieve high official positions and great achievements, though they also face hardship and risk. Examples from the Tang Dynasty's Ma Zhou and the Song Dynasty's Kou Zhun: both came from humble backgrounds and rose to high office through extraordinary luck and courage. Women with high shoulders are likely to harm their husbands, be cruel-hearted, have narrow minds, and be easily agitated. They may also experience separation from their husbands, remarry, or suffer from illness and die young. Men with sloping shoulders are likely to achieve nothing in life, living a life of hardship. Women with sloping shoulders are likely to harm their husbands and children, be promiscuous, and die an unhappy death. However, those who are already poor and lowly may live a peaceful old age. Therefore, physiognomy says, "A beautiful woman has no shoulders, and a general has no neck," meaning that a beautiful woman's shoulders should be sloping and gentle, while a fierce general has a short, thick neck that is not visible.

公篤曰：乳有七竅，為先天之祖氣，子女之命宮，精血會聚之所。故人初生，奈以此養成，呼吸之氣管，肝腎二絡占多數。醫家治乳痊，分內吹外吹，亦以平肝和腎為主方，於女格關係尤重要焉。大體以乳頭黑實者為吉，主有子女，而壽徵也。乳頭側有痣，主子女聰敏，及貴能而有為也。乳頭仰上者，主多子女，及有恆而立業也。乳頭堅硬者，主有壽根，及有祿而多子也。乳頭朝下者，主子女弱，及多憂而疾病也。乳頭平軟者，主多疾厄，及刑傷而急燥也。乳頭紅嫩者，多為傭僕，及刑剋而不壽也。

Chen Gongdu said: There are seven openings in the breast, which are the dwelling place of the primordial qi from the Earlier Heaven, and they are the palace governing children. They are also where the essence and blood converge. At birth, a person relies entirely on breast milk for growth. The breast is also connected to the airway for breathing, and in terms of meridians, the liver and kidney meridians have the greatest influence. Physicians treat breast abscesses, distinguishing between "internal blow" (which occurs during pregnancy) and "external blow" (which occurs during lactation), and their treatments mainly focus on calming the liver and harmonizing the kidney. This shows that the breast is especially important for women. In general, a black and firm nipple is auspicious, indicating many children and longevity. A mole near the nipple suggests intelligent and quick children, as well as a distinguished and capable person. A nipple that is upright indicates many children and a person with perseverance who can establish a career. A firm nipple indicates a solid lifespan, with both blessings and many descendants. A downward hanging nipple indicates weak children and a person who is often troubled and suffers from illness. A flat and soft nipple indicates many misfortunes, along with injuries and a quick temper. A red and tender nipple usually indicates a life as a servant or laborer, with the potential to harm relatives and a short lifespan.

乳毫以一二三根為吉，主性平和而子女勤能；毫多而粗者，主性剛燥而子女愚拙。又有四乳者，男主貴而智勇，多好酒貪淫也；女主壽而子貴，多刑夫星也。又有三乳者，主有刑剋而貴祿也。男王偏嗜好淫，亦有專長一能以成名；女主靈巧性燥，亦有刑夫教子以宏恢，此奇相之一也。

The fine hairs on the areola, if one, two, or three in number, indicate a gentle disposition and diligent, capable children. If the hairs are numerous and thick, it suggests a fiery and impetuous temperament with dull-witted children. There are also those with four nipples: for men, this signifies high status and intelligence, strength, but a tendency towards excessive drinking and indulgence in lust; for women, it indicates longevity and children who attain high status, though the fate is marked by a star that brings marital troubles. There are also those with three nipples, indicating though there may be some hardships, one can still attain honor and official rank: for men, they tend to be stubborn and lustful, but often possess a particular skill that leads to fame; for women, they are clever but impetuous in temperament, and often, after experiencing marital difficulties, they raise their children alone and build up the family's reputation. These all belong to one of the extraordinary physical characteristics.

公篤曰：腋毛在肩井之下，夾窩之間，內為肺絡之正繫，亦有重要關係。余考男子無腋毛，主凶死者十居其七，憂愁剛燥而死者十居其三。有腋毛而粗濃者，主急燥而恃勇，多勞而反覆；有腋毛而柔細者，主聰敏而謹慎，清閒而平安。

Chen Gongdu said: Armpit hair grows below the "Jianjing acupoint" and between the armpits, connecting inwardly to the main channel of the lung meridian, so there is an important relationship in physiognomy. From my years of observation, among men without armpit hair, seven out of ten die an untimely death, and the other three die from worry and depression or from being impetuous and fierce in temperament. Those with thick and coarse armpit hair are characterized by impatience, overconfidence in strength, and a life full of toil with affairs that are often repeated. Those with soft and fine armpit hair are intelligent and quick-witted, cautious in handling affairs, and lead a peaceful and tranquil life.

女子無腋毛，富貴者，主淫亂而私奔，以致喪節敗名，服毒自剔；貧賤者主流落而無依，以致痼疾困苦，終身遺恨。女子有腋毛而粗濃者，主性偏僻而急燥，刑夫再嫁，次亦孤宿守寡。女子有腋毛而狐臭，主淫亂下賤，三嫁末休，次亦刑剋勞苦，惡病不已。女子有腋毛而柔細者，主和順而賢淑，旺夫而多祿。女子有腋毛而汗香者，主大貴而子女亦貴，性明敏而賢良，古人選妃之定法也。

A woman without armpit hair is indicative of someone born into wealth and privilege, yet her behavior tends to be licentious and she may run away with another man, thus losing her virtue and reputation, eventually leading to suicide by poison. If she comes from a poor and humble background, she will live a life of wandering and destitution, suffering from chronic illness, poverty, and lifelong regret. A woman with thick and coarse armpit hair indicates a stubborn and irritable nature, leading to conflicts with her husband and eventual remarriage, or at best, being a widow alone. A woman with armpit hair accompanied by body odor indicates a licentious and low character, marrying three times without stability, or at best, causing harm to relatives and enduring a life of hardship and frequent illness. A woman with soft and dense armpit hair indicates a gentle and virtuous nature, bringing prosperity and blessings to her husband, and enjoying a wealthy and fortunate life. A woman with armpit hair whose sweat has a pleasant fragrance indicates a noble birth, with children also of high status, a sharp and virtuous character—this is precisely the method ancient people used to select concubines.

公篤曰：玉莖者，靈龜也，五行屬水，五臟屬腎，子女之根源，人類之關鍵，亦有考查之必要。一呼下陰，一呼陽物，實外陽而內陰也。離中之精，化而為汞，是為太極之　，故俗名極　也。茲將各類分別錄後。一．紅實：紅實者，稟受之氣清也。其先天之靈根不同，父母之環境安好，主妻妾賢淑而和順，又能操持助夫，以立業也；子女得力，以發達也。二．自瑩：白瑩者，氣清而根厚也。有離奇之思想，智敏之有恆，子女多而成立，為成而宏恢也。

Chen Gongdu said: "The 'Yu Jing' is also called 'Ling Gui,' belonging to the Water element in the Five Phases and to the Kidney in the five viscera. It is the source of children and the key to human reproduction, so it is worth examining. It is commonly called 'Xia Yin' or 'Yang Wu.' In fact, its outer form is yang, but its inner nature is yin. According to the Daoist alchemy tradition, the single point in the middle line of the Li trigram represents true essence transformed into mercury, which is the 'Ji Mou' (the original text has a missing character here). Therefore, it is also commonly called 'Ji Mou' (with the same missing character). Below is a classification of various shapes. The first category is 'Hong Shi': 'Hong Shi' refers to those who inherit pure先天 qi. Such people have a different spiritual root from ordinary people, and their family background is stable and prosperous. They are blessed with virtuous and harmonious wives and concubines who can manage the household and assist their husbands in achieving success. Their children are also capable, and they can prosper through their children. The second category is 'Bai Ying' (the original title was 'Zi Ying,' with 'Zi' being a mistake for 'Bai'): 'Bai Ying' refers to those with clear qi and solid foundation. Such people often have unique and innovative ideas, are quick-witted and persistent. They have many children, and all of them can establish families and achieve success, thus bringing glory to their family."

三．活龜：活龜者，能屈能伸，而有收藏性也。其人聰敏靈巧，具有遠大眼光，剛正不屈，貴名有成，技藝廣譽，又多子女，而有厚祿，次亦是衣食而完善也。四．死龜：死龜者，大而不收藏，如已死龜頭也。此為下賤之人，勞苦之相，應船伕水手、肩挑背磨也。

The third type is called "Living Turtle": A Living Turtle is one that can bend and stretch, and can hide itself when needed. Such people are intelligent and resourceful, with a long-term vision, and are upright and unbending. They can achieve a distinguished reputation and their skills are widely praised. They have many children and enjoy abundant blessings and prosperity. Those of a slightly lower rank still have sufficient food and clothing and a comfortable life. The fourth type is called "Dead Turtle": A Dead Turtle is one that, although large in form, cannot hide itself, resembling a dead turtle's head that is soft and exposed. This is the appearance of a lowly person and someone who toils hard. Such people are typically found among boatmen, sailors, and laborers who carry heavy loads on their backs.

五．囊紋：囊紋者，腎囊多皺紋，如核桃米也。其紋多者，主享大壽；其痕皺露者，主聰慧而特智；其紋痕少者，主才智短而壽弱；無紋痕者，不夭亡則孤苦也。六．熱精：熱精者，其精熱而濃也。此為應有關係，主有子女也，愈熱而子女愈多，無疾而易養也。

The fifth category is "Nangwen" (testicular texture): Nangwen refers to the dense network of wrinkles on the scrotum, resembling the surface of a walnut. Those with many wrinkles are destined for a long life; those with deep and prominent wrinkles are intelligent and have superior mental abilities; those with few wrinkles are short-sighted and have a short lifespan; and those with no wrinkles at all are either doomed to die young or to live a lonely life. The sixth category is "Rejing" (warm semen): Rejing refers to semen that is warm and thick. This is the normal condition, indicating the ability to have children. The warmer and thicker the semen, the more children one will have, and the children will be less prone to illness and easier to raise.

七．冷精：冷精者，其精冷而烯也。此為反常關係，主無子女也，是名孤刑，及不壽也。如稍冷者，亦有子，多疾厄，而不易養成也。八．獨腎：獨腎者，一個腎子也。主宏恢而富業，多進田宅；又主弟兄和睦，內顧無憂，妻妾才能，內助有力，子女少而壽微弱也。

The seventh category is "Cold Essence": Cold Essence refers to seminal fluid that is cold and thin. This is an abnormal condition, indicating no children and a fate known as "Orphan Punishment," and the person's lifespan is also short. If it is only slightly cool, one can still have children, but the children are prone to illness and difficult to raise. The eighth category is "Single Kidney": Single Kidney refers to having only one testicle. This condition indicates the ability to expand one's fortune and become wealthy, with continuous additions to land and property; it also signifies harmonious brothers, no worries at home, capable wives and concubines who are helpful; however, there are few children, and the person's lifespan is somewhat shortened.

公篤曰：牝戶者，即生殖器是也。坎中之精，丹中之鉛，外陰而內陽，關係子女之重要部位也。又關人名譽氣節，是為貴賤之門，亦平生之志也，茲故錄之。一．黃毛：黃毛者，牝戶之毛，黃如金絲也。主大貴而聰敏，剛復而恃才，及淫而有壽，毒而驕傲，漢呂后有之，貴為帝后也。

Chen Gongdu said: "The 'Pine Gate' refers to the female genitalia. According to the principles of alchemy, it is the true essence of the middle line of the Kan trigram, known in alchemy as 'lead.' Its external form is yin but its internal nature is yang, and it is a vital part related to the continuation of offspring. It also concerns a person's reputation and integrity, serving as the gate that distinguishes between nobility and commonness. It is also connected to a woman's lifelong virtue, hence the special record. The first category is 'Yellow Hair.'所谓 Yellow Hair refers to pubic hair that is yellow and resembles golden threads. This characteristic indicates great wealth and intelligence, a stubborn and self-confident nature, combined with strong sexual desire and a long lifespan, along with a cruel and arrogant disposition. Empress Lu of the Han dynasty had this characteristic, becoming so esteemed that she became empress and ruled the court in her husband's place."

二．紅毛：紅毛者，牝戶之毛，紅鮮而如珠砂也。主大貴而淫亂，及不善終。性情窄狹而急燥，明敏而偏見，任性而嫉才，唐楊貴妃有之。三．暗滯：暗滯者，灰睛滯手而不潤也。主貧苦下賤，刑夫克子，本身勞碌，而多遺累，及牽制也。

The second type, "Hong Mao" (Red Hair):the so-called Hong Mao refers to pubic hair that is bright red like cinnabar. This appearance indicates great wealth but also promiscuity, leading to an unfortunate end. The person is narrow-minded and impetuous, intelligent and quick-witted yet prone to holding strong prejudices, being任性 (arbitrary) and jealous of talented people. Yang Guifei of the Tang Dynasty was of this type. The third type, "An Zhi" (Dark and Stagnant):the so-called An Zhi refers to the skin color of the genital area being dark and dull, feeling dry and rough to the touch. This appearance indicates a life of poverty and low status, causing harm to husband and children, constant toil, and being burdened by many troubles, with constant restrictions in all aspects.

四．拳珠：拳珠者，陰毛曲捲如珠也。主大貴而操國柄，英明過人，志向遠大，剛腹自用，才智絕倫，為女中之傑，大周武后有之，亦主淫而有壽也。五．柔細：柔細者，牝戶之毛，柔細清潤也。主賢淑而和蘊，慈良而才能，助夫旺子，今世亦有貴名，而占政治地位者，多才智勇為，而又貞靜也。

The fourth type, "Quanzhu," refers to pubic hair that is curled into small bead-like shapes. This appearance indicates great wealth and the ability to hold power, being exceptionally wise, having lofty aspirations, and being stubborn and self-willed (the original text mistakenly says "gangfu" instead of "gangbi"), with outstanding intelligence, making her a heroine among women. Wu Zetian of the Wu Zhou dynasty was of this type. This appearance also signifies strong sexual desire and a long life. The fifth type, "Rouxie," refers to pubic hair that is soft, fine, and clean and moist. This appearance indicates a virtuous and gentle nature, being kind and benevolent with ability, capable of supporting her husband and benefiting her children. In modern times, women of this type may achieve fame and enter politics, usually being intelligent, bold, and courageous, while maintaining chastity and self-discipline in private life.

六．粗濃：粗濃者，牝戶之毛，粗而濃多也。主壽而好淫，旺子女而刑夫，有再嫁三嫁者，稟受之氣粗濁故也，亦有貞操而刑夫者，孤房獨宿也。七．不樹：不樹者，牝戶完全無毛也。主淫亂居多數，不壽居少數，又主貧賤居多數，富貴而有缺點居少數。凡無毛者，皆有偏僻窄狹之怪異性情也。

The sixth category is "Coarse and Dense": This refers to coarse and thick pubic hair. This characteristic indicates a long life but a tendency towards lustfulness, with many children but often causing harm to the husband. Some may remarry two or three times, due to the coarse and turbid nature inherited. There are also those who remain chaste yet still cause harm to their husbands, in which case they may live alone. The seventh category is "No Hair": This refers to the absence of pubic hair. Such people are mostly promiscuous and often have short lifespans; most are poor and lowly, while a few may attain wealth and status but always have some defects. Those who have no hair tend to have stubborn, narrow-minded, and peculiar personalities.

八．挺角：挺角者，牝戶有突肉如鼓角，或挺肉如旋螺也。主勞苦居多，而無生育也。又主父母破群，初年無倚，而寄食於族戚也。九．五色：五色者，陰毛有五色合併也。男主草澤英堆，因時勢逼迫而發達，異路功名也；女主先賤後貴，因人力愛惜而貴祿，庶妾寵幸也。十．豐腴：豐腴者，牝戶豐突肥膩而高也。主坤道之正氣，柔和而有氣節，旺夫又旺子女，而有恆志也。

The eighth category 「Tingjiao」:the so-called Tingjiao refers to a protruding flesh in the genital area resembling a drum or a spiral. This sign indicates a life full of hardship and an inability to have children; it also signifies the dispersion and decline of parents and family, early years of being without support, and having to rely on relatives and family members for sustenance. The ninth category 「Wuse」:the so-called Wuse refers to the presence of multiple colors in the pubic hair. For a man with this sign, he is destined to be an outstanding hero among the common people, rising to prominence due to circumstances, and achieving success through unconventional means. For a woman with this sign, she is destined to start low and rise high, gaining wealth and status through the care and support of others, often as a concubine. The tenth category 「Fengyu」:the so-called Fengyu refers to a full and prominent genital area with smooth and moist flesh. This sign is associated with the Earth Trigram, indicating a gentle yet principled nature, and is beneficial for both husband and children. The person is also persistent and determined in their endeavors. This is the most upright and proper sign among female physiognomies.

一．方肛：方肛者，四方起楞，大解方式也。男女皆主奇貴，而享盛名，漢淮陰侯有之。或三楞亦名貴而清祿，蓋穀道圓而不方故也。二．亂毛：亂毛者，穀道毛多而粗亂也。有陰陽之交，皆多亂毛，男女生此，均主聰明而好淫也。

The first category is "square anus":the so-called square anus refers to the anus having square edges around it, and during defecation, the shape is square. Both men and women with this feature are destined for extraordinary wealth and can enjoy great fame. Han Dynasty's Han Xin, the Marquis of Huayin, had this characteristic. If there are edges on three sides, it also indicates a noble destiny and a refined official position. This feature is valued because the anus of ordinary people is round and not square, so a square shape is very rare. The second category is "disordered hair":the so-called disordered hair refers to having a lot of coarse and messy hair around the anus. Generally, the area where yin and yang meet tends to have abundant and disorderly hair. Both men and women with this feature are intelligent and have a strong desire for sexual pleasure.

三．柔細：柔細者，穀道之毛均柔細而若無也。主和平守禮，穩見多祿，大勢之亨吉也。四．無毛：無毛者，穀道完全無毛也。主不守正義而好淫，不由正途而冒險，亂世主異路功名，而不善後，一主刑人丁，而少子女也。

The third category is "Soft and Fine":the so-called soft and fine means that the hair around the anus is all soft and fine, sparse as if there were none. This appearance indicates a gentle and peaceful nature, adherence to propriety and laws, steady insight, and abundant blessings and honors. The overall situation is favorable and auspicious. The fourth category is "No Hair":the so-called no hair means that there is absolutely no hair around the anus. This appearance indicates a person who does not follow the right path, is fond of lust, does not take the proper course in affairs, and prefers taking risks. In times of chaos, such a person may achieve "unconventional official rank," but the ending is not good. On the other hand, it also indicates the punishment of family members, and few children.

公篤曰：古人謂相法秘訣，壽夭最難，不獨人中，惟神是定，其法固精確，其用則難定矣。大凡壽數，皆以厄年為定法，其不在厄年而死者，蓋有正厄、傍厄、應證厄三種也。故達摩麻衣，有三九四九、六七七七之說，皆略而不詳，此篇因壽數而立也。

Chen Gongdu said: The secret of ancient face reading is most difficult in determining lifespan. One cannot judge lifespan merely by looking at the "human groove," but ultimately it depends on the "spirit." Although this method is precise, it is extremely difficult to apply. Generally, when calculating lifespan, the "calamity year" is used as the standard. However, some people do not die in their calamity year because the calamity year itself has three types: "main calamity," "secondary calamity," and "confirming calamity." Therefore, in the Da Mo face reading method and the Ma Yi face reading text, although there are statements such as "three nines make twenty-seven," "four nines make thirty-six," "six sevens make forty-two," and "seven sevens make forty-nine," they only mention these briefly without detailed explanation. This essay is specifically established for determining lifespan.

余考天道純厚，人之稟受亦厚，智識之開化較遲，性情之行為較。天道機薄，人之稟受亦薄，智識之開化較早，性情之行為較巧，壽數隨之加減。上古耋髦期頤不足奇，今則幾希矣。故現在之格局，聲音散漫不聚，目神浮淡無根，唇掀齒露，氣洩不收，均占多數，此不壽之格，亦氣數使然也。

I have studied this thoroughly: in the era when the heavenly way was simple and substantial, the vital energy people inherited was also thick, their wisdom developed more slowly, and their nature and behavior were more simple and unadorned. In the era when the heavenly way became cunning and superficial, the vital energy people inherited was also thin, their wisdom developed earlier, their nature and behavior became cunning, and their lifespan accordingly increased or decreased. In ancient times, living to seventy or eighty years old, or even over a hundred, was not unusual, but now such cases are very rare. Therefore, the common patterns seen today are mostly characterized by scattered and unfocused speech, dull and rootless eyes, protruding lips and exposed teeth, and the leakage of vital energy that cannot be contained. These are all patterns associated with a short lifespan, and they are caused by the changes in the vital energy of heaven and earth.

然死厄有定數，厄年有先後。男子以九年為一厄，中有七年一厄者；女子以八年為一厄，中有六年一厄者。余考易經纂辭，有太極初判，化而為二，乃九七也，八六也。按九數為離之中女，七數為兌之少陰，蓋男子外陽而內陰，其氣化而為奇，而應陰氣也；八數為艮之少男，六數為幹之老陽，蓋女子予外陰而內陽，其氣化而為偶，而應陽氣也。此後天之陰陽反應，即陰上陽下之義也。

However, death is determined by a fixed number, and the years of calamity also differ in order. For men, each calamity period is nine years, with another calamity occurring every seven years in between. For women, each calamity period is eight years, with another calamity occurring every six years in between. I have studied the Great Treatise of the Zhou Changes, which states that when the Taiji first divides, it becomes two, resulting in the numbers nine and seven, eight and six. According to the numbers of the I Ching, nine belongs to the Li hexagram, representing the middle female; seven belongs to the Dui hexagram, representing the young yin. Men have a yang exterior and a yin interior, so their vital energy manifests as an odd number and should be associated with yin energy. Eight belongs to the Gen hexagram, representing the young male; six belongs to the Qian hexagram, representing the old yang. Women have a yin exterior and a yang interior, so their vital energy manifests as an even number and should be associated with yang energy. This is the principle of the later heaven yin and yang interacting with each other, meaning that 'yin is above and yang is below.'

又考河圖洛書，中有震臨艮位，其動爻化而為九，是為長男；巽臨坤位，其動爻化而為七，是為長女，此九七之化氣也。幹臨離位，其動爻化而為八，是為老陽；離臨震位，其動爻化而為六，是為中女，此八六之化氣也。此先天之陰陽並行，奇偶自相交姤之義也。

I also examined the directions of the River Chart and the Luo Writing: the Zhen trigram falls into the position of Gen trigram, and its moving line transforms into nine, which represents the Elder Son; the Xun trigram falls into the position of Kun trigram, and its moving line transforms into seven, which represents the Elder Daughter—this is the origin of the numbers nine and seven. The Qian trigram falls into the position of Li trigram, and its moving line transforms into eight, which represents the Old Yang; the Li trigram falls into the position of Zhen trigram, and its moving line transforms into six, which represents the Middle Daughter—this is the origin of the numbers eight and six. This belongs to the Earlier Heaven pattern of yin and yang in parallel, explaining the principle of the interaction between odd and even numbers.

故九年七年，為男子定厄；八年六年，為女子定厄。凡行厄年之者，不死亦重疾，或飛災橫禍，或官訟刑剋，或損失株累。然亦有從厄年而發達者，亂世多此格也。蓋其形局煞重而露威，則從正厄年中，臨險而發達，至傍厄年中，必受挫折也；其形局和蘊而深藏，則從正厄年中，駁雜而破敗，傍厄中反有利益也。至於不厚不薄、不露不和，則從應證厄年中有妨害，而正厄年傍厄年均無關係也。

Therefore, the years nine and seven are fixed bad years for men, while the years eight and six are fixed bad years for women. Anyone who reaches a bad year will either die, suffer a serious illness, or face unexpected misfortunes, legal troubles, or loss of relatives through punishment, or suffer financial loss and be involved in others' affairs. However, some people may actually prosper during a bad year, especially in times of chaos. The reason is that those with strong and fierce energy that is openly displayed will face danger in the "main bad year" but may rise up instead, while in the "secondary bad year" they will certainly suffer setbacks. On the other hand, those with gentle and restrained energy that is hidden within will experience decline during the main bad year, but will benefit in the secondary bad year. As for those with a middle pattern that is neither heavy nor light, neither open nor gentle, their troubles will manifest in the "confirmed bad year," and the main and secondary bad years will have no effect on them.

此餘歷年經驗，再從醫學數學丹經中參透，而應證也。古人有知之而不詳言者，當在五代以前，而散亂見之；後人有不知而妄言者，當在宋代以後，而挪雜亂之。茲特分別詳註正厄年、傍厄年、應證厄年，為量壽要訣之千古定法，以俟高明採取而用之也。

This method of calculation is based on my years of experience, and has been verified through study of medicine, divination, and alchemical texts. In ancient times, there were those who understood this principle but did not elaborate on it, which was the case before the Five Dynasties period, when the ideas were scattered throughout various writings. Later, those who did not understand it but spoke recklessly, especially from the Song dynasty onwards, caused this system to become confused and disordered. Now I specifically explain the three categories: "correct厄year," "adjacent厄year," and "confirming厄year," in detail, making them a fixed method for determining lifespan, to be used by those of great insight.

一．九歲：此男子第一度正厄。形質清瘦而露，七歲為正厄之應證厄；形質濁厚而藏，十一歲為正厄之應證厄。如水形加一歲，則十歲為傍厄，十二歲為傍厄之應證厄；火形加二歲，則十一歲為傍厄，十三歲為傍厄之應證厄；金形加三歲，則十二歲為傍厄，薄金十歲為傍厄之應證厄，厚金十四歲為傍厄之應證厄；木形加四歲，則十三歲為傍厄，十一歲為傍厄之應證厄；土形加五歲，則十四歲為傍厄，十六歲為傍厄之應證厄。此為三種厄年法也。

The first critical age is nine years old, which is the first "zheng e" or primary critical year for a man. If the body is thin and the bones are prominently visible, it will manifest at seven years old, making seven the "yingzheng e" or confirming critical year of the primary critical year; if the body is thick and the energy is contained within, it will manifest at eleven years old, making eleven the confirming critical year. Then, according to the Five Phases shape, additional years are added: for those of the "water shape," one year is added, making ten the "bang e" or secondary critical year, and twelve the confirming critical year of the secondary critical year; for those of the "fire shape," two years are added, making eleven the secondary critical year, and thirteen the confirming critical year of the secondary critical year; for those of the "metal shape," three years are added, making twelve the secondary critical year, with those of thin metal energy manifesting at ten and those of thick metal energy manifesting at fourteen; for those of the "wood shape," four years are added, making thirteen the secondary critical year, and eleven the confirming critical year of the secondary critical year; for those of the "earth shape," five years are added, making fourteen the secondary critical year, and sixteen the confirming critical year of the secondary critical year. This is the method for calculating the three types of critical years: zheng e, bang e, and yingzheng e.

又如兼體之格局，相生者，則照正數而加推，即木火局加六歲，士金局加八歲，皆傍厄年也；兼體之格局相剋者，則照正數而減半，即木金局加三歲半，水土局加三歲，皆傍厄年也。其形質清瘦而露，則提前二年為應證厄；形質濁厚而和，則提後二年為應證厄。亦有兩厄合一，是為重厄，則據各形而加也。

Now consider the pattern where two forms are combined. If the two forms mutually generate, then add the original number of years accordingly: for example, if the combination of wood and fire forms adds six years, and the combination of earth and metal forms adds eight years (the original "earth and metal" is actually "earth" due to a mistake), the resulting years are all considered years of secondary misfortune. If the two forms mutually control each other, then subtract half of the original number: for example, the combination of wood and metal forms adds three and a half years, and the combination of water and earth forms adds three years, and the resulting years are also considered years of secondary misfortune. Still follow the old rule: if the form is clear, thin, and exposed, then the year of misfortune is advanced by two years; if the form is thick, solid, and mild, then the year of misfortune is delayed by two years. There are also cases where the original year of misfortune and the secondary year of misfortune fall in the same year, which is called "double misfortune," and the danger is doubled. The specific calculation still depends on each person's form and structure.

二．十八歲：為男子第二正厄年。如形質清瘦而露，則十六歲為正厄之應證厄；如形質濁厚而和，則二十歲為正厄之應證厄。如水形加一歲，則十九歲為傍厄，二十一歲為傍厄之應證厄；火形加二歲，則二十歲為傍厄，二十二歲為傍厄之應證厄；金形加三歲，則二十一歲為傍厄，薄金十九歲為傍厄之應證厄，厚金二十三歲為傍厄之應證厄；木形加四歲，則二十二歲為傍厄，二十歲為傍厄之應證厄；土形加五歲，則二十三歲為傍厄，二十五歲為傍厄之應證厄。此正厄傍厄應證厄三法也。

The second critical period is at the age of eighteen, which is the second major critical year for men. Those with a slender and exposed physique will experience this critical year at sixteen; those with a thick and mild constitution will experience it at twenty. According to the Five Phases, those of the water type add one year, so the critical year is at nineteen, and the confirmation of the critical year is at twenty-one; those of the fire type add two years, so the critical year is at twenty, and the confirmation is at twenty-two; those of the metal type add three years, so the critical year is at twenty-one, and those with thin metal energy will experience the confirmation at nineteen, while those with thick metal energy will experience it at twenty-three; those of the wood type add four years, so the critical year is at twenty-two, and the confirmation is at twenty; those of the earth type add five years, so the critical year is at twenty-three, and the confirmation is at twenty-five. This is the method of calculating the critical year, the secondary critical year, and the confirmation of the critical year. Eighteen is the number of two nines, which corresponds to the time when a man reaches adulthood, gets married, and starts working outside the home. This critical period often manifests in illness, accidents, and domestic misfortunes. When assessing the year, one must also consider the position and color of the year in question.

又如兼體相生者，則照正數而加，如水木形加五歲，火土形加七歲，皆傍厄年也；兼體相剋者，則照正數而減半，即木土形加四歲半，火金形加兩歲半，皆傍厄年也。其形質清瘦而露，則提前二年為應證厄；形質濁厚而和，則提後二年為應證厄。亦有兩厄合一，是為重厄，則據各形而加推也。

The calculation for combined forms is the same as before: if two forms mutually generate, add their corresponding numbers directly. For example, water and wood combined add five years, and fire and earth combined add seven years, resulting in a year of secondary misfortune. If two forms mutually control, subtract half the corresponding number. For example, wood and earth combined add four and a half years, and fire and metal combined add two and a half years, also resulting in a year of secondary misfortune. If the form is clear, thin, and exposed, the misfortune occurs two years earlier; if the form is thick, solid, and mild, the misfortune occurs two years later. If the main misfortune year and the secondary misfortune year coincide, it becomes a "double misfortune," which is more dangerous. Still, each person's form structure should be examined individually to determine the exact year.

三．二十七歲：為男子第三正厄年。如形質清瘦而露，則二十五歲為正厄之應證厄；如形質濁厚而和，則二十九歲為正厄之應證厄。如水局加一歲，則二十八歲為傍厄，三十歲為傍厄之應證厄；火局加二歲，則二十九歲為傍厄，薄者二十七歲為重厄，厚者三十一歲為傍厄之應證厄；金局加三歲，則三十歲為傍厄，薄金則二十八歲為傍厄之應證厄，厚金則三十二歲為傍厄之應證厄；木形加四歲，則三十一歲為傍厄，二十九歲為傍厄之應證厄；土形加五歲，則三十二歲為傍厄，三十四歲為傍厄之應證厄。此為正厄傍厄應證厄三法也。

The third critical period is at the age of twenty-seven, which is the third major critical year for men. Those with a slender and exposed physique will experience the critical year at twenty-five; those with a thick and gentle constitution will experience it at twenty-nine. According to the Five Phases calculation: for those with a water constitution, add one year, so the secondary critical year is at twenty-eight, and the confirmation of the secondary critical year is at thirty; for those with a fire constitution, add two years, so the secondary critical year is at twenty-nine, and for those with weak fire energy, the critical year coincides with the main and secondary critical years at twenty-seven, forming a 'double critical year,' while for those with strong fire energy, it will be confirmed at thirty-one; for those with a metal constitution, add three years, so the secondary critical year is at thirty, and for those with weak metal energy, it will be confirmed at twenty-eight, while for those with strong metal energy, it will be confirmed at thirty-two; for those with a wood constitution, add four years, so the secondary critical year is at thirty-one, and the confirmation of the secondary critical year is at twenty-nine; for those with a soil constitution, add five years, so the secondary critical year is at thirty-two, and the confirmation of the secondary critical year is at thirty-four. This is how the three methods of critical years—main critical year, secondary critical year, and confirmation of the secondary critical year—apply in this year. Twenty-seven is the number of three nines, and by this age, men are usually married and established in their careers, so this critical year often affects career collapse, family injuries, and legal disputes. It is advisable to prepare in advance.

又如兼體相生者，則照正數而加推，如金水形加四歲，土金形加八歲，皆傍厄年也；如兼體相剋者，則照正數而減半，如水土形加三歲，水火局加一歲半，皆傍厄年也。其形質清瘦而露，則提前二年，為傍厄之應證厄；其形質濁厚而和，則提後二年，為傍厄之應證厄。又有兩厄合一，則據各形而推也。

A person with combined forms still follows the old rules: if two forms mutually generate, add their corresponding ages together, for example, metal and water combined add four years, earth and metal combined add eight years, and the resulting years are all secondary calamity years. If two forms mutually control each other, subtract half from the corresponding age, for example, water and earth combined add three years, water and fire combined add one and a half years, and the resulting years are also secondary calamity years. For those with clear and exposed forms, the occurrence of the secondary calamity should be advanced by two years; for those with thick and mild forms, the occurrence of the secondary calamity should be postponed by two years. If a person's main calamity year coincides with the secondary calamity year, it should still be determined based on their specific form structure, and not treated as a general case.

四．三十六歲：為男子第四正厄年，又以此厄為最凶。如形局清瘦而露，則三十四歲為正厄之應證厄；如形局濁厚而和，則三十八歲為正厄之應證厄。如水形加一歲，則三十七歲為傍厄，三十九成為傍厄之應證厄；火局加二歲，則三十八歲為傍厄，薄火則三十六歲為重厄，厚火則四十歲為傍厄之應證厄；金局加三歲，則三十九歲為傍厄，薄金則三十七成為傍厄之應證厄，厚金則四十一歲為傍厄之應證厄；木形加四歲，則四十歲為傍厄，三十八歲為傍厄之應證厄；土局加五歲，則四十一歲為傍厄，四十三歲為傍厄之應證厄。此為正厄傍厄應證厄，又當考其部位，查其氣色，此厄及吉凶成敗關鍵也。

The fourth critical period is at the age of thirty-six, which is the fourth major critical year for men, and also the most dangerous among all critical years. For those with a clear and thin body structure, the critical year for this major critical period occurs at thirty-four; for those with a thick and mild body structure, it occurs at thirty-eight. According to the Five Phases calculation: for those with a water body structure, add one year, so the secondary critical year is at thirty-seven, and the critical year for this secondary critical period is at thirty-nine (the original text's '三十九成' is a mistake for '三十九岁', same for others below); for those with a fire body structure, add two years, so the secondary critical year is at thirty-eight, those with weak fire energy have a double critical year at thirty-six, while those with strong fire energy have the critical year at forty; for those with a metal body structure, add three years, so the secondary critical year is at thirty-nine, those with weak metal energy have the critical year at thirty-seven, while those with strong metal energy have it at forty-one; for those with a wood body structure, add four years, so the secondary critical year is at forty, and the critical year for this secondary critical period is at thirty-eight; for those with a earth body structure, add five years, so the secondary critical year is at forty-one, and the critical year for this secondary critical period is at forty-three. These are the three methods of critical years: major critical year, secondary critical year, and critical year for confirmation. In addition, one should also examine the corresponding annual positions and check the complexion and color of the face at that time, because this critical year is the key to success or failure, fortune or misfortune, and life or death throughout one's life. Thirty-six is the number of four nines, which is the age of prime strength and when the burden on one's shoulders is heaviest. The success or failure, life or death of one's entire life often decides in this year, and it must not be neglected or overlooked.

又如兼體相生者，則照正數而加推，如金水加四歲，水木加五歲，皆傍厄年也；如兼體相剋者，則照正數而減半，如木金局加三歲半，水土形加三歲，皆傍厄年也。其形局清瘦而露，則提前二年為傍厄之應證厄；如形局濁厚而和，則提後二年為傍厄之應證厄。亦有兩厄合一，則以各形而加推也。

People with combined forms are calculated as follows: if the two forms mutually generate, add their respective numbers, for example, metal and water combined add four years, water and wood combined add five years, and the resulting years are all years of secondary calamity; if the two forms mutually control each other, subtract half of the number, for example, wood and metal combined add three and a half years, water and earth combined add three years, and the resulting years are also years of secondary calamity. If the form structure is clear, thin, and exposed, the year of secondary calamity occurs two years earlier; if the form structure is thick, harmonious, and mild, the year of secondary calamity occurs two years later. If a year is both a main calamity year and a secondary calamity year, it is still necessary to calculate according to each person's form structure separately.

五．四十二歲：為男子第五正厄年，從九數而轉七數，故在四十二歲也。如清瘦而露，則四十歲為正厄之應證厄；如濁厚而和，則四十四歲為正厄之應證厄。如水局加一歲，則四十三歲為傍厄，四十五歲為傍厄之應證厄；火形加二歲，則四十四歲為傍厄，薄火則四十二歲為重厄，厚火則四十六歲為傍厄之應證厄；金局加三歲，則四十五歲為傍厄，薄金則四十三歲為傍厄之應證厄，厚金則四十七歲為傍厄之應證厄；木局加四歲，則四十六歲為傍厄，四十四歲為傍厄之應證厄；土局加五歲，則四十七歲為傍厄，四十九歲為傍厄之應證厄。此為正厄傍厄應證厄之三法也。

The fifth critical period is at age forty-two, which is the fifth major critical year for men. Here, the transition occurs from multiples of nine to multiples of seven, as six multiplied by seven equals forty-two, hence the critical year is at forty-two. For those with a slender and exposed physique, the corresponding critical year is at forty; for those with a thick and mild constitution, it is at forty-four. According to the Five Phases calculation: for water type, add one year, so forty-three is the secondary critical year, and forty-five is the corresponding critical year. For fire type, add two years, so forty-four is the secondary critical year; for thin fire, forty-two coincides with the main and secondary critical years, forming a double critical year; for thick fire, forty-six is the corresponding critical year. For metal type, add three years, so forty-five is the secondary critical year; for thin metal, forty-three is the corresponding critical year; for thick metal, forty-seven is the corresponding critical year. For wood type, add four years, so forty-six is the secondary critical year, and forty-four is the corresponding critical year. For earth type, add five years, so forty-seven is the secondary critical year, and forty-nine is the corresponding critical year. This is how the methods of the main critical year, secondary critical year, and corresponding critical year are applied in this year. Forty-two is a number combining six and seven. From this age onward, male destinies transition from the nine-number sequence to the seven-number sequence, indicating a gradual decline in vitality. Therefore, this critical year often relates to the recurrence of old illnesses, loss of wealth and status, and the death of parents or elders. It is advisable to remain calm and wait for the right time.

又如兼體相生者，則照正數而加推，如木火局加六歲，火土形加七歲，皆傍厄年也；如兼體相剋者，則照正數而減半，如水土局加三歲，水火局加一歲半，皆傍厄年也。如形局清瘦而露，則提前二年為應證厄；形局濁厚而和，則提後二年為應證厄。亦有兩厄合一，則以各形而加推也。

People with combined forms still follow the old method: if two forms mutually generate, add their respective numbers, for example, wood and fire combined add six years, fire and earth combined add seven years, and the resulting years are all considered as secondary calamity years. If two forms mutually control, subtract half the number, for example, water and earth combined add three years, water and fire combined add one and a half years, and the resulting years are also considered as secondary calamity years. If the form structure is clear, thin, and exposed, the calamity occurs two years earlier; if the form structure is thick, harmonious, and mild, the calamity occurs two years later. If the main calamity year and the secondary calamity year coincide in the same year to form a double calamity, it should still be calculated individually according to each person's form structure.

六．四十九歲：為男子第六正厄年，此為七七之數。如形局清瘦而露，則四十七歲為正厄之應證厄；如形局濁厚而和，則五十一歲為正厄之應證厄。如木局加一歲，則五十歲為傍厄，五十二歲為傍厄之應證厄；火局加二歲，則五十一歲為傍厄，薄火則四十九歲為重厄，厚火則五十三歲為傍厄之應證厄；金局加三歲，則五十二歲為傍厄，薄金則五十歲為傍厄之應證厄，厚金五十四歲為傍厄之應證厄；木局加四歲，則五十三歲為傍厄，五十一歲為傍厄之應證厄；土局加五歲，則五十四歲為傍厄，五十六歲為傍厄之應證厄。此三種厄年法也。

The sixth critical period is at the age of forty-nine, which is the sixth major critical year for men, calculated using the number seven multiplied by seven. For those with a clear and thin form, the corresponding critical year for this major critical period is forty-seven; for those with a thick and gentle form, it is fifty-one. According to the Five Phases, water type adds one year, making fifty the secondary critical year and fifty-two the corresponding critical year for the secondary critical period (the original text mistakenly states 'wood type adds one year' but it should be 'water type', as adding one year is the standard for water forms); fire type adds two years, making fifty-one the secondary critical year, and for those with thin fire, forty-nine coincides with the main and secondary critical years, forming a 'double critical year', while for those with thick fire, fifty-three is the corresponding critical year; metal type adds three years, making fifty-two the secondary critical year, and for those with thin metal, fifty is the corresponding critical year, while for those with thick metal, fifty-four is the corresponding critical year; wood type adds four years, making fifty-three the secondary critical year, and fifty-one the corresponding critical year for the secondary critical period; earth type adds five years, making fifty-four the secondary critical year, and fifty-six the corresponding critical year for the secondary critical period. These are the methods for calculating the three types of critical years. Forty-nine is the number of seven times seven, and ancient people believed it to be the year when a man's vital energy and spirit are nearly exhausted. This critical year often manifests in serious illness, loss of position, and separation from family. It is especially dangerous when the main and secondary critical years coincide, forming a 'double critical year'.

又如兼體相生者，則照正數而加推，如木火局加六歲，火土局加七歲，皆傍厄年也；如兼體相剋者，則照正數而減半，如水火局加一歲半，火金形加兩歲半，皆傍厄年也。其形局清瘦而露，則提前二年為應證厄；其形局濁厚而和，則提後二年為應證厄。亦有兩厄合一，則以各形而加推也。

A person with combined forms follows the same method of calculation: if the two forms mutually generate, add the base number cumulatively. For example, if the forms are wood and fire, add six years; if the forms are fire and earth, add seven years. The resulting years are considered as secondary calamity years. If the two forms mutually control each other, subtract half of the base number. For example, if the forms are water and fire, add one and a half years; if the forms are fire and metal, add two and a half years. The resulting years are also considered as secondary calamity years. If the form structure is clear, thin, and exposed, the calamity occurs two years earlier. If the form structure is thick, harmonious, and mild, the calamity occurs two years later. If the main calamity year and the secondary calamity year coincide in the same year, it becomes a double calamity year, and the calculation should still be adjusted according to each person's form structure.

七．五十八歲：為男子第七正厄年，又以九年加推。如形局清瘦而露，則五十六歲為正厄之應證厄；如形局濁厚而和，則六十歲為正厄之應證厄。如水形加一歲，則五十九歲為傍厄，六十一歲為傍厄之應證厄；火局加二歲，則六十成為傍厄，薄火則五十八歲為重厄，厚火則六十二歲為傍厄之應證厄；金局加三歲，則六十一歲為傍厄，薄金則五十九歲為傍厄之應證厄，厚金則六十三歲為傍厄之應證厄；木局加四歲，則六十二歲為傍厄，六十歲為傍厄之應證厄；土局加五歲，則六十三歲為傍厄，六十五歲為傍厄之應證厄。亦以此三法考查也。

The seventh critical period is at fifty-eight years old, which is the seventh major critical year for men, calculated by adding nine years to forty-nine. For those with a clear and thin form, the confirmation of the critical year occurs at fifty-six; for those with a thick and gentle form, it occurs at sixty. According to the Five Phases, water type adds one year, so the critical year is at fifty-nine, and the confirmation of the critical year is at sixty-one; fire type adds two years, so the critical year is at sixty, and the confirmation is at sixty-two. For those with thin fire, fifty-eight is both the main critical year and the secondary critical year, forming a double critical year, while for those with thick fire, the confirmation is at sixty-two. Metal type adds three years, so the critical year is at sixty-one, and the confirmation is at fifty-nine for thin metal and sixty-three for thick metal. Wood type adds four years, so the critical year is at sixty-two, and the confirmation is at sixty. Earth type adds five years, so the critical year is at sixty-three, and the confirmation is at sixty-five. This year is also examined using the three methods of main critical year, secondary critical year, and confirmation of critical year. Fifty-eight is calculated by adding nine years to forty-nine, and at this age, people have entered old age. This critical year often relates to the recurrence of old illnesses, withdrawal from position, and worries about descendants. Those who pass through this period safely tend to live long lives.

又如兼體相生者，則照正數而加推；兼體相剋者，則照正數而減半，其它如上例。八．六十七歲：為男子第八正厄年，加推如上。九．七十六歲：為男子第九正厄年，加推如上。十．八十五歲：為男子第十正厄年，加推如上。十一．九十四歲：為男子第十一正厄年，加推如上。

A person with combined forms still follows the previous example: if two forms mutually generate, their numbers are added together; if they mutually control each other, their numbers are halved. All other details remain the same as before. The subsequent years of calamity are as follows: the eighth major calamity occurs at the age of sixty-seven, the ninth at seventy-six, the tenth at eighty-five, and the eleventh at ninety-four—each subsequent calamity is nine years later than the previous one. The main calamity, secondary calamity, confirming calamity, as well as the added years according to the Five Phases, the addition or subtraction according to combined forms, the premature thinness by two years, and the delayed robustness by two years, are all applied in the same way as explained before. The author does not list them again individually.

一．八歲：為女子第一正厄年。如形局清瘦而露，則六歲為正厄之應證厄；如形局濁厚而和，則十歲為正厄之應證厄。如水局加一歲，則九歲為傍厄；火局加二歲，則十歲為傍厄；金局加三歲，則十一歲為傍厄；木局加四歲，則十二歲為傍厄；土局加五歲，則十三歲為傍厄。凡木火局與薄金，均提前二年；水土局與厚金，均提後二年，皆為傍厄之應證厄。此為厄年之三法也。又如兼體相生者，則照正數而加推，如水木局加五歲，水金局加四歲，皆傍厄年也。其清瘦而露，則提前二年；如濁厚而和，則提後二年，皆傍厄之應證厄。又有兩厄合一，則以各形而加推也。

The first major critical year for a woman is at the age of eight. For those with a clear and thin form, the corresponding critical year is at six; for those with a thick and gentle form, it is at ten. According to the Five Phases, for water type, add one year, making nine the secondary critical year; for fire type, add two years, making ten the secondary critical year; for metal type, add three years, making eleven the secondary critical year; for wood type, add four years, making twelve the secondary critical year; for earth type, add five years, making thirteen the secondary critical year. As for the corresponding critical year of the secondary critical year, it depends on the form and energy: for those with wood, fire types, or thin metal energy, the corresponding critical year occurs two years before the secondary critical year; for those with water, earth types, or thick metal energy, it occurs two years after the secondary critical year. This is how the methods of primary critical year, secondary critical year, and corresponding critical year apply to the first critical year for women. For women with two types of form, if the two types are mutually generating, add the corresponding years accordingly: for example, if a woman has both water and wood forms, add five years; if she has both water and metal forms, add four years. The resulting years are considered secondary critical years. For those with a clear and thin form, the corresponding critical year is moved forward by two years; for those with a thick and gentle form, it is moved backward by two years. These two years are considered the corresponding critical years of the secondary critical year. If the primary critical year and the secondary critical year coincide in the same year, forming a double critical year, the danger is doubled. Still, each person's form and energy should be considered separately to adjust the years accordingly.

二．十六歲：為女子第二正厄。如清瘦而露，則十四歲為正厄之應證厄；如濁厚而和，則十八歲為正厄之應證厄。如水局加一歲，則十七歲為傍厄；火局加二歲，則十八歲為傍厄；金局加三歲，則十九歲為傍厄；木局加四歲，則二十歲為傍厄；土局加五歲，則二十一歲為傍厄。凡木火局與薄金，均提前二年；水土局與厚金，均提後二年，皆傍厄之應證厄。此為厄年之三法也。

The second major calamity year for a woman is at sixteen. For those with a slender and exposed physique, the corresponding calamity occurs at fourteen; for those with a thick and gentle constitution, it occurs at eighteen. According to the Five Phases, the auxiliary calamity years are calculated as follows: for those of the Water element, add one year, making the auxiliary calamity at seventeen; for those of the Fire element, add two years, making it eighteen; for those of the Metal element, add three years, making it nineteen; for those of the Wood element, add four years, making it twenty; and for those of the Earth element, add five years, making it twenty-one. The corresponding calamity for the auxiliary years still follows the general rule: those of the Wood, Fire, and thin Metal elements experience the calamity two years earlier, while those of the Water, Earth, and thick Metal elements experience it two years later. This is the method for calculating the main calamity, auxiliary calamity, and corresponding calamity for this year. Sixteen is the number of two eights, which is the age when a woman reaches adulthood and is ready for marriage. This calamity often manifests in matters related to an unsuccessful marriage, blood-related accidents, and illness.

又如兼體相生者，則照正數而加推，如火木加六歲，火土加七歲，皆傍厄年也；如兼體相剋者，則照正數而減半，如火水加一歲半，火金加二歲半，皆傍厄年也。薄者提前二年，厚者提後二年，均為傍厄之應證厄。又有兩厄合一，則以各形而加推也。

The method of calculating for combined forms: if two forms mutually generate, add their corresponding numbers directly. For example, if the forms are fire and wood, add six years; if the forms are fire and earth, add seven years. The resulting years are all considered as secondary calamity years. If two forms mutually control each other, subtract half of the corresponding number. For example, if the forms are fire and water, add one and a half years; if the forms are fire and metal, add two and a half years. The resulting years are also considered as secondary calamity years. If the form's energy is weak, the year of calamity should be advanced by two years; if the form's energy is strong, the year of calamity should be postponed by two years. These two years are both considered as the year of calamity. If the main calamity year and the secondary calamity year coincide in the same year, then each person's form structure should be considered separately for further calculation.

三．二十四歲：為女子第三正厄年。如形局清瘦而露，則二十二歲為正厄之應證厄；如形局濁厚而和，則二十六歲為正厄之應證厄。如水局加一歲，則二十五歲為傍厄；火局加二歲，則二十六歲為傍厄；金局加三歲，則二十七歲為傍厄；木局加四歲，則二十八歲為傍厄；土局加五歲，則二十九歲為傍厄。凡火木局與薄金，均提前二年；水土局與厚金，均提後二年，為傍厄之應證厄。此為厄年之三法也。

The third major calamity year for a woman is at the age of twenty-four. For those with a clear and thin body structure, the corresponding calamity occurs at twenty-two; for those with a thick and mild body structure, it occurs at twenty-six. According to the Five Phases calculation: those with a water structure add one year, making the corresponding calamity at twenty-five; those with a fire structure add two years, making it at twenty-six; those with a metal structure add three years, making it at twenty-seven; those with a wood structure add four years, making it at twenty-eight; and those with a earth structure add five years, making it at twenty-nine. The corresponding calamity for the secondary calamity follows the same rule: those with a fire, wood, or thin metal structure experience it two years earlier; those with a water, earth, or thick metal structure experience it two years later. This is the calculation method for the three calamity years at this age. Twenty-four is the number of three and eight, and women often give birth and manage the household at this time, so this calamity often relates to childbirth, children's misfortunes, and changes in the husband's family.

凡兼體相生者，則照正數而加推，如金水局加四歲，金土局加八歲，皆傍厄年也；兼體相剋者，則照正數而減半，如金木局加三歲半，金火局加二歲半，皆傍厄年也。清瘦而露，則提前二年；濁厚而和，則提後二年，均為傍厄之應證厄。亦有兩厄合一，則以各形而加推也。

If a person has two forms simultaneously, the mutual generation adds the numbers directly: for example, if the forms are metal and water, add four years; if the forms are metal and earth, add eight years. The resulting years are all considered years of secondary calamity. For mutual control, subtract half the number: for example, if the forms are metal and wood, add three and a half years; if the forms are metal and fire, add two and a half years. The resulting years are also considered years of secondary calamity. If the form structure is clear, thin, and exposed, the calamity occurs two years earlier; if the form structure is thick, harmonious, and mild, the calamity occurs two years later. If the main calamity year and the secondary calamity year coincide in the same year to form a double calamity, it should still be calculated separately according to each person's form structure, and not be treated as a general case.

四．三十二歲：為女子第四正厄年。如形局清瘦而露，則三十歲為正厄之應證厄；如形局濁厚而和，則三十四歲為正厄之應證厄。如水局加一歲，則三十三歲為傍厄；火局加二歲，則三十四歲為傍厄；金局加三歲，則三十五歲為傍厄；木局加四歲，則三十六歲為傍厄；土局加五歲，則三十七歲為傍厄。凡木火局與薄金，均提前二年；如水土局與厚金，均提後二年，為傍厄之應證厄。此為厄年之三法也。

The fourth major critical year for a woman is at the age of thirty-two. For those with a clear and thin appearance, the critical year is at thirty. For those with a thick and mild appearance, the critical year is at thirty-four. According to the Five Phases, those with a Water element add one year, making thirty-three the secondary critical year. Those with a Fire element add two years, making thirty-four the secondary critical year. Those with a Metal element add three years, making thirty-five the secondary critical year. Those with a Wood element add four years, making thirty-six the secondary critical year. Those with a Earth element add five years, making thirty-seven the secondary critical year. The secondary critical year still follows the general rule: those with a Wood or Fire element and thin Metal will have their critical year two years earlier, while those with a Water, Earth, or thick Metal element will have their critical year two years later. This is how the three critical years are calculated at the age of thirty-two. Thirty-two is the number of four and eight, which signifies a woman who has been in charge for a long time. This critical year is often associated with accumulated labor leading to illness, loss of wealth, and the death of parents-in-law. Special attention should be paid to the overlapping of the main and secondary critical years.

凡兼體相生者，則照正數而加推，如木水局加五歲，木火局加六歲，皆傍厄年也；如兼體相剋者，則照正數而減半，如木金局加三歲半，木土局加四歲半，皆傍厄年也。薄者提前二年，厚者提後二年，皆傍厄之應證厄。亦有兩厄合一，則以各形加推也。

People with combined forms still follow the same rules: for those with mutual generation, add the corresponding number of years, for example, wood and water combined add five years, wood and fire combined add six years, and the resulting years are considered as secondary calamity years. For those with mutual control, subtract half the corresponding number of years, for example, wood and metal combined add three and a half years, wood and earth combined add four and a half years, and the resulting years are also considered as secondary calamity years. Those with weak form and energy should experience the calamity two years earlier, while those with strong form and energy should experience it two years later. If the main calamity year and the secondary calamity year combine into a single year of heavy calamity, it should still be calculated individually according to each person's form and structure.

五．四十歲：為女子第五正厄年，女格以此厄為最凶。如形局清瘦而露，則三十八歲為正厄之應證厄；如形局濁厚而和，則四十二歲為正厄之應證厄。如水局加一歲，則四十一歲為傍厄；火局加二歲，則四十二歲為傍厄；金局加三歲，則四十三歲為傍厄；木局加四歲則四十四歲為傍厄；土局加五歲，則四十五歲為傍厄。薄者提前二年，厚者提後二年，均傍厄之應證厄。此為厄年之三法也。兼體如上例。

The fifth major critical year for a woman is at the age of forty, which is the most dangerous period in a woman's destiny. For those with a clear and thin body structure, the critical year occurs at thirty-eight; for those with a thick and gentle body structure, it occurs at forty-two. According to the Five Phases calculation: those with a Water structure add one year, so the critical year is forty-one; those with a Fire structure add two years, so the critical year is forty-two; those with a Metal structure add three years, so the critical year is forty-three; those with a Wood structure add four years, so the critical year is forty-four; and those with a Earth structure add five years, so the critical year is forty-five. Those with thin vitality should move the critical year forward by two years, while those with thick vitality should move it backward by two years. These are the three methods for calculating critical years. For those who have both structures, they can be calculated according to the examples given above. The age of forty is the number of five and eight, which is the most dangerous period for a woman's destiny. It often manifests as diseases related to blood and injuries to the husband's star. Therefore, one should remain calm and take care, avoiding mental exertion.

六．四十六歲：為女子第六正厄年，此八數之轉六數他。如形局清瘦而露，則四十四歲為正厄之應證厄；如形局濁厚而和，則四十八歲為正厄之應證厄。如水局加一歲，則四十七歲為傍厄；火局加二歲，則四十八歲為傍厄；金局加三歲，則四十九歲為傍厄；木局加四歲，則五十歲為傍厄；土局加五歲，則五十一歲為傍厄。凡木火局與薄金，均提前二年；凡水土局與厚金，均提後二年，為傍厄之應證厄。亦有兩厄合一，則以各形加推。兼體如上例而類推。此為厄年之三法也。

The sixth major affliction year for a woman is at the age of forty-six, calculated by the transition from multiples of eight to multiples of six (forty plus six, i.e., the transition from the number eight to the number six). For those with a form and structure that is clear, thin, and exposed, the corresponding affliction year is at forty-four; for those with a form and structure that is thick, harmonious, and mild, the corresponding affliction year is at forty-eight. According to the Five Phases calculation: for water type, add one year, making the corresponding affliction year at forty-seven; for fire type, add two years, making it forty-eight; for metal type, add three years, making it forty-nine; for wood type, add four years, making it fifty; for earth type, add five years, making it fifty-one. The corresponding affliction year for the secondary affliction follows the general rule: for wood type, fire type, and thin metal, it is two years earlier; for water type, earth type, and thick metal, it is two years later. If the main affliction and secondary affliction coincide in the same year, they are still calculated according to the added years for each type. For those with combined types, the same rule applies. This is the calculation method for the three types of affliction years. From this point on, the female destiny transitions from the number eight to the number six, resulting in an affliction every six years, which is more frequent than before, so greater attention should be paid to the yearly positions and complexion in later years.

七．五十二歲：為女子第七正厄年。如形局清瘦而露，則五十歲為正厄之應證厄；如形局濁厚而和，則五十四歲為正厄之應證厄。如水局加一歲，則五十三歲為傍厄；火局加二歲，則五十四歲為傍厄；金局加三歲，則五十五歲為傍厄；木局加四歲，則五十六歲為傍厄；土局加五歲，則五十七歲為傍厄。凡木火局與薄金，均提前二年；凡水土局與厚金，均提後二年，為傍厄之應證厄。兼體加推如上例。此為厄年之三法也。

The seventh major affliction year for women is fifty-two. For those with a clear and thin appearance, the affliction manifests at fifty. For those with a thick and mild appearance, it manifests at fifty-four. According to the Five Phases, those with a water element add one year, so the affliction occurs at fifty-three. Those with a fire element add two years, so it occurs at fifty-four. Those with a metal element add three years, so it occurs at fifty-five. Those with a wood element add four years, so it occurs at fifty-six. Those with a earth element add five years, so it occurs at fifty-seven. The affliction years for the secondary afflictions still follow the same rules: those with a wood, fire, or thin metal element experience the affliction two years earlier, while those with a water, earth, or thick metal element experience it two years later. If someone has two elements, the calculation is based on the mutual generation and control rules mentioned earlier. This is how the three affliction years are applied in this case. Fifty-two is calculated by adding six years to forty-six. This affliction is mostly associated with the recurrence of old illnesses and worries about children.

八．六十歲：為女子第八正厄年，加推如上例。九．六十八歲：為女子第九正厄年，加推如上例。十．七十六歲：為女子第十正厄年，加推如上例。十一．八十四歲：為女子第十一正厄年，加推如上。十三．九十二歲：為女子第十二正厄年，加推如上。

The subsequent critical years for a woman are as follows: the eighth major critical year occurs at the age of sixty, the ninth at sixty-eight, the tenth at seventy-six, the eleventh at eighty-four, and the twelfth at ninety-two—each subsequent one is calculated by adding eight years to the previous one. (The original text mistakenly lists it as the thirteenth, but according to the meaning, it should be the twelfth.) The rules for the main critical years, secondary critical years, confirming critical years, as well as the addition and subtraction based on the five phases, combined forms, mutual generation and mutual control, thin forms advancing two years earlier, and thick forms delaying two years later, are all applied in the same way as explained in the previous entries. The author does not repeat these rules for each entry.

公篤曰：相法有天道之轉機，地形之偏重，山水之鐘靈，盛衰之變化，古法多定論，執而不變矣。剩下萬國共和，全球交通，種族之性質不同，寒熱之地帶各異，故國家法律有臨時之採擇，時勢潮流有趨向之必要。各海口、各商埠，五方雜處，餘留心考查，則有各因地形而取者，其部位相同，事業相異。惜乎餘末遊歷歐美，不窺全豹也。

Chen Gongdu said: The art of physiognomy must take into account the turning points of the heavenly mandate, the emphasis of the terrain, the temperament formed by the convergence of mountains and waters, and the changes in the prosperity and decline of the world. Most ancient physiognomies gave fixed conclusions, adhering rigidly to one view without flexibility. In the present age, with the world in a state of republicanism and global communication, different races have distinct natures, and regions in the cold and hot zones differ greatly. Therefore, national laws must adapt and select accordingly, and the trends of the times have their own direction. At various ports and commercial ports, people from all five directions coexist in one place. I have carefully examined and found that in physiognomy, there are indeed different methods applied according to different terrains: the same body part may indicate vastly different careers. Unfortunately, I have not traveled to Europe and America, so I cannot see the whole picture.

茲以所得者，分別錄後，他日如遂餘願，另有增補。刻下歐美有新相法，然皆偏於一掌，及偏於一骨，此為吾國數千年前之一小部份，研究過程，不足為定法明矣。至於形與聲之考查，為貴賤之必要；神與色之認定，為吉凶之先機，則未聞也。茲以餘之經驗，與其人之事實相應者錄下。

Now I will list the points I have observed regarding the heart score. If in the future I am able to realize my wish to go abroad, I will add more to this list. At present, in Europe and America, there is also a so-called new physiognomy, but it either focuses solely on the palms or on a particular bone. This is merely a small part of the physiognomy techniques from thousands of years ago in our country, still in the exploratory stage, obviously insufficient to be considered a fixed method. As for the examination of "form" and "sound," these are essential skills in determining social status. The identification of "spirit" and "complexion" serves as the initial signs for predicting good or bad fortune—these two aspects are still unknown to them. Below, I will record the content based on my personal experience, verified by the actual circumstances of others.

一．法國人：肥厚而白，以印堂寬突為第一，金睛有威聚瞳為第二，兩顴上聳、土星圓隆為第三，其它部位則為輔佐部位，仍附帶關係也。故相法有舍輕取重之點，分類如下。凡特貴之局，有當時大權顯赫，有身後盛名流芳。其印堂高突方隆，長橫有楞，其骨有三寸四寸，至眉尾稜角止，有此則為大貴；加以金睛有威，此為大貴重柄；如土星豐隆，兩顴高聳，此為國家安危之人材，具有總統資格，次亦內閣各首長之格。其人有大精神、大略，智勇兼全，剛毅英明，機巧遠見，陰險出奇，以成其偉大事業也。

First, the French. The physical features of the French are characterized by thick muscles and fair skin. Observing their faces, the first important feature is the "Yintang" area, which is broad and full. The second is the "Jinjing" (golden eyes), where the eyes emit a golden glow, indicating inner authority and focused pupils. The third is the two "Quan" (cheekbones), which are high and prominent, and the "Tuxing" (nose tip), which is round and full. Other features are secondary and only have a minor relationship. Therefore, physiognomy focuses on the main points, and the classification is as follows. Those with exceptionally noble appearances are either individuals who hold great power and influence in their time or those who leave a lasting legacy. Such people have a high and square Yintang area, which is wide and long with a distinct edge. The Yintang bone extends three to four inches across, reaching the angle of the eyebrows. Having this feature alone indicates great fortune. If this is combined with golden eyes and authority, it signifies great fortune and significant power. If further accompanied by a full nose tip and high cheekbones, it indicates a person who is crucial to national security, possessing the qualifications to be a president. The next level would be the ministers of various government departments. Such individuals are full of spirit, have great strategic abilities, are both intelligent and brave, strong-willed and wise, resourceful with foresight, and can be cunning and unexpected when necessary, achieving great accomplishments through these qualities.

印堂高突寬方，長橫過眉尾，金睛無威煞，土星兩顴堆突有勢，此為民政領袖，次則議會院長、交通大員、外交大臣，及出國領事職務，或臨時公使任命。其人英明多才，遠多智，善應對而有膽識，通權變而逢時機，有安危貢任也。

The forehead is high, prominent, wide and square, and long horizontally beyond the end of the eyebrows, yet the eyes lack a fierce and menacing aura. At the same time, the nose and the two cheekbones are elevated and form a strong, commanding presence — this is the physiognomy of a civil leader. The next level would be capable of holding positions such as speaker of the legislature, key transportation officials, foreign ministers, or ambassadors. They might also be temporarily appointed as envoys. Such individuals are wise and versatile, with long-term vision, abundant intelligence and strategy, skilled in rhetoric and boldness, capable of adapting to circumstances, seizing opportunities, and bearing the responsibility for the safety of the nation (the original text mistakenly writes '贡任' instead of '责任').

印堂高突寬方，長橫過眉尾，金睛有威煞，兩顴上插高聳，此為軍政領袖，陸軍總長、海軍總長，出而為大帥大將，次則航空司令、要塞司令。此為武職，而有拓土之功。其人勇悍剛燥，堅固持久，任勞有恆，貪功涉險，膽智均長，而成其功用也。

The forehead is high, prominent, broad and square, with a horizontal length extending beyond the end of the eyebrows. The eyes are sharp and fierce, radiating a commanding aura. The cheeks are high and rise upward toward the temples, forming a prominent structure. This is the appearance of a military and political leader, capable of serving as commander-in-chief of the army or navy. If appointed outside, he can become a great general or marshal. Even the next level is capable of being an air force commander or a fortress commander. This type belongs to the military profession, capable of achieving great feats of expanding territory. Such people are brave and fierce, with a strong and impetuous temperament. They have firm willpower and perseverance, are willing to endure hardship, have determination, and are eager to seek military achievements, daring to take risks. They possess both courage and intelligence, and achieve their accomplishments through these qualities.

印堂高突寬方，長橫過眉尾，金睛無威而和，土星高起圓隆，年壽有梁，此為財政領袖，及財政總長、財務大員，以及開闢利源，享受盛名。其人機巧知時，英明達物，志向堅固而有恆，見解遠大而預算，心深貪功而任勞也。

The forehead is high, prominent, broad and square, with a horizontal length extending beyond the eyebrows. The eyes are golden but lack a fierce aura, appearing instead gentle. The nose is high, round and prominent, with the middle part of the bridge (the area between the eyebrows and the nose) rising clearly, indicating a bone structure. This is the appearance of a financial leader, capable of serving as a finance minister or financial official, or of establishing new sources of wealth and enjoying a high reputation. Such people are shrewd and adaptable, wise and capable of understanding matters, with firm aspirations and perseverance. They have broad vision, always making budgets for everything, deep inner strategies, a strong desire for fame and success, and are willing to endure hardship and take on responsibilities.

金睛而和，神充而收，土星圓隆，兩額高聳，此為專門人材，及教務司繹、文化之家、開辦學校、淵博之士、發明物品，最高者為司法院長，以及法官律師、警察廳長，以及縣政市政，勷助政治人材之例。此為中貴下責之局。其人聰明多才，機巧多智，明利害，知是非，通常智識，與出類拔萃不一也。

The eyes have a golden glow but the expression is gentle, the gaze full yet restrained and not overly outwardly displayed, the nose is round and prominent, and the cheekbones are high. This is the appearance of a special type of person, who can serve as an official in educational administration, a renowned figure in the cultural field, establish schools, become a learned scholar or an inventor and creator. The highest position they can reach is the head of the Judicial Yuan; others such as judges, lawyers, police chiefs, and officials involved in county and city governance, all fall into this category. This is a medium to lower level of noble destiny. Such people are intelligent and talented, skillful and resourceful, understanding the advantages and disadvantages, and able to distinguish right from wrong. However, among them, some only have ordinary insight, while others truly stand out and are exceptional, varying from person to person.

土星圓隆，兩顴敦厚，眉低壓目，印堂窄小，此為經濟專家，營利源，及實業礦務，遠商近賈，作富而不貴之局。其人深通社會情形，迎合時人心理，任勞貪利，用機行詐，以成其功用也。印堂窄小，兩顴平厚，邊城陷弱，中嶽勻圓，此為農工技藝而有職業，充足衣祿之局。如神充和斂，土星植隆，方可發達而致富。其性則有賢愚不等，巧拙不齊，慎細勤勞，此為中下之格也。

A round and full nose, thick and solid cheekbones, eyebrows low over the eyes, and a narrow and small forehead — this is the appearance of an economic expert, capable of managing finances, running industries or mining, or engaging in long-distance or local trade. This type tends to be wealthy but not necessarily high-ranking. Such people are well-versed in social relationships, skilled at understanding and catering to people's psychology, willing to work hard and greedy for profit, and accustomed to using cunning and deceit to achieve their goals. If the forehead is narrow and small, the cheekbones are flat and thick, the 'border city' (the area near the hairline on the forehead) is sunken and thin, and the 'central mountain' (the nose) is even and round — this indicates a person who earns a living through farming, manual labor, or craftsmanship, with a stable occupation and sufficient livelihood. If they also have bright and full eyes, a gentle and restrained expression, and a straight and prominent nose bridge, they may achieve prosperity. This type of person varies in character, some wise and some foolish, some skillful and some clumsy, but they all share the traits of being cautious, meticulous, and hardworking, belonging to a middle or lower rank.

印堂方楞高突長橫，此合地形重要，他部陷弱不足，亦為貴格，而有驚人事業矣。如加金睛有威煞，則智勇全備，而權重矣。如兩顴上插高聳，又進一級，舉足輕重，而有安危關係。再有土星圓隆，或地閣上仰，或兩腮方突，此為特貴大貴之格，而有特殊事業也。

The area of the forehead is square, with distinct edges, high and broad. This is exactly in line with the meaning of the terrain of France, which is most important; even if other parts are low and insufficient, it still counts as a noble face structure, capable of achieving remarkable achievements. If it is further accompanied by golden eyes and a fierce look, then it indicates both wisdom and bravery, with great authority. If both cheekbones are high and rise upward toward the temples, it becomes an even higher level, making the person of great importance, relating to the safety of the country. If it is further combined with a round and full nose tip, or a chin that rises upward to meet the face, or square and prominent cheeks, then it is a very noble and extremely noble face structure, capable of achieving special and outstanding achievements.

血印堂陷弱窄小，皆非大富貴之局，雖他部奇特，亦不過中下之貴，衣祿充足，而無驚人事業，亦無大權盛名，又無建樹發明也。加以中嶽尖墜，兩顴低弱，此為風塵流落，駁雜奔馳，雖有才智，而不發達也。如中嶽斷節，顴紋沖破，此為苦工雜役、奴僕下人、倚人度日之格也。法國人之厄牢行，男子以九年為一厄，女子以八年為一厄，但以提後二年及三年為驗。其氣色認定，大體與中國同，細則稍異，推論可也。氣色詳解，錄第三集中。

In reverse, if the印堂 is low, thin, narrow and small (the original text's '血印堂' has '血' as a mistake for '如'), then it is not a pattern of great wealth and high status; even if other parts are peculiar, it would only be of medium or lower status, with sufficient clothing and food but no remarkable achievements, neither great power nor fame, nor any contributions or inventions. If further, the nose is sharp and drooping, and the cheeks are weak, then it is a fate of wandering and a life of disorder and hardship, even with intelligence, it is difficult to succeed. If the middle of the nose bridge is broken and there are markings on the cheeks breaking through, then it is a pattern of working hard labor, serving as a servant, and living by others' means. As for the method of determining bad years for French people: men have an ill year every nine years, women every eight years, but the effect comes two to three years later. The determination of complexion is largely the same as in China, with slight differences in details, which can be inferred accordingly. The detailed explanation of complexion is included in the third volume of this book.

二．英國人：高頎而紫，以兩眉清細修長、高起有稜為第一，口闊腮方為第二，山根高起成王柱為第三，金睛藍烏珠而聚瞳為第四。其它部位奇特，皆是輔佐，關係頗輕，當以前四項為標準。按英人於五大洲均有地土，其它小區別，則從各地山水性質而認定之。茲將各類錄後。

Second, the British. The physical appearance of the British is tall and slender with a tendency towards a purplish skin tone. Observing their facial features, the first feature is the eyebrows which are clear, fine, dense, long, and high with distinct edges. The second is a broad mouth and square cheeks. The third is the 'mountain root' (the upper part of the nose bridge) which is high and straight, extending upward to the forehead forming a 'jade pillar' (the original text mistakenly says 'king pillar', which should be 'jade pillar'). The fourth is eyes that emit a golden glow, with blue pupils that gather together. Other parts of their face, even if they are peculiar, are merely supplementary and of minor importance; the above four features should be taken as the standard. The British have territories in all five continents, and the minor differences between regions should be determined according to the nature of the local mountains and waters. Below is a classification of the various types.

兩眉清細修長，高起有稜，或上豎有勢，有此即貴，而作驚人事業。加以水星闊大、方稜、勻厚、上仰，大貴之格成矣，為國家柱石之臣，卿相之職。再加山根上貫，主大功受爵，裂土封王。如又金睛藍烏珠，主英明多才智，勤能又陰險，上則為帝為王，次則內閣宰輔，其最低下者，亦各首長之格也。

If one's eyebrows are clear, fine, long, high and have a distinct edge, or if the eyebrows stand upward with a commanding appearance, this indicates a noble destiny and the ability to achieve remarkable accomplishments. If this is further accompanied by a broad and square mouth with a distinct edge, even thickness, and a slightly upward-turned mouth corner, then the person possesses a great and noble destiny, capable of becoming a pillar of the state, holding a position of prime minister or chancellor. If the mountain root is also prominent and connects to the heavenly court, it signifies achieving great feats and receiving a noble title and territory, becoming a king. If the eyes also shine with golden light and the pupils appear blue, it indicates wisdom, intelligence, diligence, and deep strategy. The highest level can become an emperor or king, the next level can be a cabinet minister or chancellor, and even the lowest level can attain the rank of a head of a ministry.

兩眉清細修長，高起有稜，金睛藍烏珠，加以水星闊大四字口，或仰月色弓口，此為民政長、吏治樞紐、議院大臣、外交大臣，次則出國領事、臨時公使。其人英敏多才，勇能多智，陰險機巧，以成其功也。兩眉清細修長，上豎有勢，金睛藍烏珠，加以山根高貫伏犀，而成玉柱，此為軍政人材，而握兵柄，軍機大臣、陸軍總長、海軍總長，次則航空司令、要塞司令，已成功之上將侯爵，現任之中將邊鎮。其人剛勇好爭，任勞有恆，冒險成功尤多，有特殊事業也。

The eyebrows are clear, fine, long, and high, with a distinct edge. The eyes have golden light but the pupils are blue. Combined with a broad and square mouth shape, resembling the character "four," or a mouth that curves upward at both corners like an upturned moon or a bent bow — this is the appearance of a civil servant, a central official in administration, a parliamentary minister, or a foreign affairs minister. These people are intelligent, sharp-minded, and talented, brave in taking responsibility, and full of strategy. They also have a secretive and cunning side, which helps them achieve great success. If the eyebrows are clear, fine, long, and rise upward with strength, the eyes have golden light and blue pupils, and the mountain root is high and straight, forming a jade pillar that connects to the "伏犀骨" (a bone resembling a jade pillar) — this is the appearance of a military and political talent. They can hold military power and become a military minister, commander-in-chief of the army, or commander-in-chief of the navy. Those of a slightly lower rank may become an air force commander or a fortress commander. Those who have already achieved success may be awarded the rank of general or a marquess, while those currently in office may be a colonel or a general stationed at the border. These people are passionate, brave, and eager to win. They are willing to endure hardship and have perseverance. They often achieve success through taking risks, and can accomplish unique feats.

兩眉勻細長稜，兩腮椅角成勢，水星方仰，山根高起，土星圓厚，此為財政大臣、財務專員，次則開闢利源、督理關稅。其人慎細機巧，深遠見，而為用也。水星闊大，方厚勻仰，山根高大，金睛藍烏珠，神活潑清充，此為教育總長、司法院長、驚察大臣、交通大臣、工商大臣，勷助政治人材之例，次則高級校長、專門人材、法官律師、牧師縣政，此為中貴下貴，及各過於權。其人明是非，有才智，而出類拔萃占少數也。

Two eyebrows are even, fine, long, and have a distinct edge; the cheeks are spread wide like horns, forming a strong appearance. The mouth is square and upright, the bridge of the nose is high, and the nose is round and thick — this is the appearance of a Finance Minister or a Commissioner of Finance. The next level would be those involved in opening up new sources of revenue and supervising customs duties. Such people are cautious, meticulous, and resourceful, with deep thinking, hence they are used by others. If the mouth is broad, square, and evenly proportioned, with an upward tilt, the bridge of the nose is high and prominent, the eyes have a golden glow, the pupils are blue, and the eyes are lively, clear, and full — this is the appearance of a Minister of Education, Chief Justice, Minister of Police (the original text mistakenly writes 'jīng chá' instead of 'jīng chá' for 'police'), Minister of Transportation, and Minister of Industry and Commerce. These people belong to the category of assistants in politics. The next level would be those serving as senior school principals, specialized talents, judges, lawyers, ministers, or county administrators. This is the medium and lower level of noble character, where the person's reputation exceeds their actual power. Such people are capable of distinguishing right from wrong, possess talent and wisdom, but only a few truly stand out.

水星闊大，方厚勻仰，兩目活潑清充，中嶽長植豐勻，邊城上插高突，此為經濟致富之格，遠商近賈，開闢利源，經營實業，發明物品，作富而不貴論。其人機巧有勝算，貪利任勞怨，智拙不一也。中嶽高長，兩顴上聳，天倉陷而地庫弱，眉短促而口反小，此為工業雜技、小商佃農之格，因勞動而足衣食。如水星稍厚大，方可發達致富。其人巧拙不等，賢愚不一，良莠不齊，勤懈亦不一也。

A broad, square and evenly proportioned face with the upper part elevated, bright and lively eyes, a long and straight nose that is full and well-proportioned, and the bone known as 'biancheng' on the sides of the forehead prominently rising upwards — this is the pattern of someone who becomes wealthy through economic means. They can engage in trade over long distances, open up sources of wealth, run industries, and invent things. This type is rich but not necessarily noble. Such people are resourceful and have no mistakes in their calculations. They are greedy for profit but are also willing to work hard and endure hardships. Among them, some are shrewd while others are clumsy, and they are not all the same. If the nose is high and long, and the cheeks rise upwards, but the 'tiancang' (the corner of the forehead) is low and sunken, and the 'diku' (the sides of the chin) are thin, with short eyebrows and a small mouth — this is the pattern of someone engaged in industry, miscellaneous trades, small-scale business, or tenant farming, earning a living through hard work. Such people can become wealthy if their mouth is slightly thick and large. Among them, some are skillful and some are not, some are wise and some are foolish, some are good and some are bad, and there are both diligent and lazy individuals.

兩眉修長有勢，清細高起有稜，雖他部陷弱，亦可發達。至於事業大小，則又考查山根、水星、目神、兩顴各部。如兩眉合格，則為中貴；如加四字口，或仰月口，則成中上之貴；再加上貫玉柱，則為大貴之局；如目又好，則貴不可言，為當時顯赫，及百代流芳也。

Two eyebrows that are long and strong, clear and high, with sharp edges, even if other parts of the face are low and thin, can still indicate success. As for the scale of one's career, it is necessary to examine further the areas of the mountain root, mouth, eyes, and the two cheekbones. If only the eyebrows are good, it indicates a medium level of wealth and status. If in addition the mouth is either a four-character mouth or an upturned moon mouth, it becomes a higher level of wealth and status. If the mountain root is strong and forms a jade pillar, it indicates a great level of wealth and status. If the eyes are also good, then the status is beyond measure, meaning that one will be prominent in their time and also be remembered for generations.

兩眉短促低弱，口小薄反不勻，山根陷弱，皆非富貴之局，而無驚人事業，亦無留名機會。假定他部奇特，凸突有勢，亦不過充足衣祿而已。如他部平常，或不足，則為風塵流落，挫折勞碌，而無立身之地。再加土星尖露，神驚光濁，肉浮而流，則為苦工雜役、奴僕下人、倚人度日之格也。英國人之厄牢行，大抵與中國同，男子九年為一厄，女子八年為一厄，其傍厄之加數較重，正厄輕而無咎。紋痕氣色，大體則相同，細則又稍異，又以風俗法律推想可也。

The eyebrows are short, abrupt, and drooping, the mouth is small and thin with lips that turn outward unevenly, and the mountain root is low and sunken, thin and weak—these are not the patterns of wealth and honor. One cannot achieve remarkable achievements or have the opportunity to be remembered. Even if other parts of the face are peculiar, prominent, and powerful, they can only ensure sufficient food and clothing. If other parts are ordinary or lacking, then it is a fate of hardship and wandering, with a life full of obstacles and toil, without a stable position. If the nose is sharp, narrow, and exposed, the eyes are startled and the gaze is dull, the muscles are loose and lack strength, then it is the pattern of working hard labor, serving as a servant, and relying on others for a living. As for the method of calculating bad years used by British people, it is largely the same as in China: men have an ill year every nine years, women every eight years. However, the years that are considered secondary are given more weight, while the main ill years are less severe and do not cause great disaster. The interpretation of markings and colors is generally the same, with slight differences in details. One should also refer to local customs and laws for further understanding.

三．美國人：紅紫精幹而堅，有南美北美之分，種族不一，均以地閣上仰朝天、兩腮方突重城為第一，伏犀骨方拱圓突為第二，福堂骨高超三角、上連邊城為第三，蚯蚓盤烏珠、瞳人縮小成聚瞳為第四，其它部位則為附帶之輔佐。茲特詳錄如下。

Third, the Americans. The physical appearance of Americans is characterized by a reddish-purple complexion and a sturdy, compact build. They can be further divided into North Americans and South Americans, and their races are not entirely uniform. When examining their facial features, the first priority is a chin that points upward toward the sky and square, prominent cheeks that resemble overlapping city walls. The second priority is a square, arched, and rounded prominence on the forehead known as the 'Fu Tang bone.' The third priority is a high, triangular prominence on the forehead that connects upward to the 'Bian Cheng.' The fourth priority is white eyes with blood vessels resembling worms coiling around the eyeball and pupils that contract and focus light. Other features are merely supplementary. The following is a detailed breakdown.

地閣凸仰朝天，兩腮方突犄角，有此一點，已成貴局，及作偉大事業。加以伏犀骨高突方拱，則成大貴之格，而操全國安危之柄。再加福堂上插，蚓盤烏珠，則具總統資格，名達九州島，流芳百代。其人英明有決，智勇均備，以成其大功也。

A prominent and upward-facing chin, with the face arching upward toward the sky, and square and prominent cheeks like horns, merely having these features already indicates a noble destiny capable of achieving great accomplishments. If further accompanied by a high, square, and arched ridge bone (伏犀骨), it forms a great nobility destiny, capable of holding the power to control the safety of the entire country. If further combined with a bone called the "Futang bone" (福堂骨) rising upward into the forehead, and blood vessels resembling earthworms winding around the eyeballs, then one possesses the qualifications to become a president, whose reputation spreads throughout the nine provinces and whose name is celebrated for generations. Such people are wise and decisive, possessing both intelligence and courage, and achieving great accomplishments through these qualities.

地閣朝天，兩腮犄角方大，突於耳後，加以伏犀骨方拱圓突，上貫百會之巔，此為民政領袖、吏治樞紐、內閣總理、國務院長，次則國議院長、立法院長、交通部長、外交部長，以及出國領事、臨時公使之例。其人有大志而有恆，有遠見而多才，英明有決，堅固任勞，以成其盛名事業也。

He who has his chin raised upward, with square and broad cheeks protruding backward to the ears, and a prominent, rounded ridge of bone running from the forehead up through the top of the head to the "Baihui" point—is the appearance of a civil leader, central authority of administration, prime minister, and secretary of state. The next level may become a speaker of the national legislature, head of the legislative branch, minister of transportation, minister of foreign affairs, or a consular officer or temporary ambassador abroad. Such people have lofty aspirations and perseverance, broad vision and many talents, are wise and decisive, have firm will and are willing to endure hardship, and achieve great fame through these qualities.

地閣朝天，兩腮犄角方突，加以蚓盤烏珠，瞳人聚銳有威，此為軍政領袖、軍機大師、陸軍總司令、海軍總司令、航空總司令，已成功之大將上將，次則要塞司令、邊鎮司令。其人剛直守信，好勝勇為，堅決任勞，陰險有恆，以成其功用也。

His chin is raised upward, with square and prominent cheeks, and his eyes have blood vessels coiled around the eyeballs like earthworms, while his pupils are sharp and focused, radiating authority — this is the appearance of a military and political leader. Such a person can become a military strategist, commander-in-chief of the land forces, commander-in-chief of the navy, or commander-in-chief of the air force. Those who have already achieved great feats may be granted the rank of grand marshal or marshal, while those of a slightly lower rank may become commanders of important fortresses or border town garrisons. These individuals are upright and honest, competitive yet brave in taking responsibility, decisive and willing to endure hardship. They also possess deep inner strength and perseverance, which enable them to achieve great accomplishments.

地閣朝天，兩腮犄角，加以福堂高起三角，上接邊城，此為財政領袖、財政總長、財務專員，次則開闢財源，督理關稅。其人慣細聰明，機巧正慧，有新思想，收遠效果，以成其功用也。伏犀骨圓拱凸突，中嶽高隆有梁，目凹深而活潑，此為勷助政治人材，縣政市政、教育實業、法官警政、校長牧師，一切中貴下貴，次則名重權輕。其中智巧與愚拙不一，慈良與陰險不一也。

He who arches his chin upward, opens his cheeks like horns, and has a high, triangular forehead that rises to meet the brow bone—this is the appearance of a financial leader, suitable for positions such as Minister of Finance or Commissioner of Finance. Even those of a lower rank may be entrusted with tasks like opening new sources of revenue or overseeing customs duties. Such people are meticulous and intelligent (the original text says "惯细" but should be "慎细"), skillful yet upright and wise, often have new ideas, and can achieve results with long-term benefits. If one has a rounded, arched ridge of bone on the forehead, a high and prominent nose with a bone structure, and deep eye sockets with lively eyes—this is the appearance of someone who assists in politics, suitable for positions such as county magistrate, city administrator, educator, industrialist, judge, police officer, or school principal and pastor. These belong to the middle and lower ranks of the noble type. Those of a lower rank may have great reputation but little real power. Among such people, the intelligent differ from the dull, and the kind-hearted differ from the sly and cruel.

邊城骨有樑上插入山林，下接福堂，三稜角凸起，加以土星圓隆長植，兩顴高突上插，地庫平正朝仰，此為經濟人材，及富有產業、遠商近賈，以及工藝專利，因時發達，作富而不貴論。其人靈巧堅決，持重穩見，作豐衣足食之例。

The bone on the side of the forehead rises upward to meet the "mountain and forest" (the hairline sides), then descends to receive the fortune hall. Three sharp angles are clearly prominent. Additionally, the nose is round and full, the nose bridge is long and straight, and the cheekbones are high and protruding upward. The "earth warehouse" is flat and rises upward in an arched manner. This is the appearance of a person with economic talent, capable of possessing substantial wealth, engaging in business both near and far, or relying on craftsmanship and patents to prosper with the times. They belong to the category of being rich but not noble. Such people are skillful and decisive, steady in character, and have sound judgment, making them typical examples of those who enjoy a comfortable and sufficient life.

地閣尖削而陷弱，南嶽窄小而低凹，兩目呆滯而神定，福堂平而不起稜，此為勞工雜役，依人度日。再加肉浮而流，中嶽尖露，天倉地庫沖陷，此為飄流無依，挫折耗散，衣祿欠缺，勞苦下賤之流。其人愚拙而貪妄，輕浮而顛倒，以及聰明自誤，惑於偏邪，而用之不正也。

The chin is sharp and low, thin and weak; the forehead, or "South Mountain," is narrow and low, sunken. The eyes are dull and lifeless, and the forehead is flat without any distinct edges — this is the appearance of someone who will work hard labor and depend on others for a living. If furthermore the muscles are loose and flowing, the nose is sharp and exposed, and both the Heavenly Granary and Earth Store are eroded and damaged, then this person will be one who is homeless, constantly meets with setbacks, loses family wealth, and lacks sufficient food and clothing. Such people may be either dull-witted and greedy, or superficial and careless in their actions. Some may have been intelligent but have ruined themselves through their own mistakes, being misled by improper ways and using their intelligence in improper ways.

地閣豐隆凸突朝天，兩腮犄角方突，有此即為大貴；再加伏犀骨圓拱方隆，則為驚人事業；加以兩目玄黃，蚓盤烏珠，瞳人縮小，則具元首總統資格，握一國安危之柄，及流芳百代也。美國人之厄年行，大體與中國同，男子以九年為一厄，女於以八年為一厄，但多以提前二年之應證厄為重，傍厄加數均輕。其氣色之大體，亦與中國相同，惟紅紫二色容易混亂也。

The lower jaw is full and prominent, protruding upward, with the two cheeks having square and prominent corners; if this is present, it indicates great fortune. If further accompanied by a rounded and arched伏犀 bone, one can achieve remarkable achievements. If, in addition, the eyes are clearly black and white with a hint of玄黄 color, with blood vessels resembling earthworms winding around the eyeballs and the pupils contracting to focus light, then one possesses the qualifications of a supreme leader, capable of holding the power to govern the safety and stability of a country, and achieving fame that endures for generations. As for the method of determining the unlucky years for Americans, it is largely the same as in China: men face an unlucky year every nine years, while women face one every eight years. However, the one that occurs two years earlier is considered most significant, while the other accompanying unlucky years carry less weight. The major points of complexion are also similar to those in China, except that the colors red and purple are most easily confused and require careful distinction.

四．德國人：高隆堅露而方白，以兩顴上插高聳入玉堂為第一，兩目細長上豎、玄黃有威煞為第二，華蓋骨長橫過邊城為第三，兩耳長厚貼輪垂珠、兩眉平長上豎有勢為第四，其它部位皆附帶之輔佐，而無足輕重也。茲將各類分別如下。

Fourth, the Germans. The physical features of Germans are characterized by high, hard, and prominent bones that are visible, square facial features, and pale skin. When observing their physiognomy, the first feature is the two cheekbones rising upward and piercing into the 'Jade Hall' (the area in the middle of the forehead). The second feature is the eyes being long and narrow with upward-slanting corners, and black eyes with a yellowish tint that display a commanding and fierce spirit. The third feature is the 'Huagai bone' being long and horizontal, extending over the 'Biancheng'. The fourth feature is the ears being long and thick, with the ear lobes closely attached to the head and having hanging pearls, and the eyebrows being level and long, rising upward with a sense of power and气势. Other parts are merely auxiliary and not significant. The following is a classification and enumeration.

兩顴高聳上插玉堂，下近魚尾，有此即能貴名，而作驚人事業。加以兩日長豎，烏珠玄黃，銳光有威煞，則操全國安危大權。再加垂蓋骨長橫，輔角骨高起，則具元首總統資格，次則內閣總理大元帥之例。如兩耳長大垂珠，兩眉長豎有威，則有遠大思想，特別英明，而流芳百代也。

Both cheekbones are high and rise upward to the Jade Hall, descending closely toward the "fish tail" (the outer side of the eye corner). Having this feature alone can bring fame and achieve remarkable accomplishments. If further, the eyes are narrow and long with upward slanting eyelashes, the pupils are dark with a yellowish tinge, and the gaze is sharp and commanding, then one can take charge of the nation's security and stability. If there is also a long and prominent "Huagui bone" and a high "Fujiao bone," then one is qualified to be a head of state, and even the next level would be a prime minister or a great general. If, in addition, the ears are long and large with hanging lobes, and the eyebrows are long and upright with a commanding presence, then one's thoughts are far-reaching and exceptionally wise, capable of being remembered for generations.

兩顴高聳上插玉堂，下近魚尾，加以兩目長豎，烏珠玄黃清充，此為政治人材、民政領袖、內閣總理、國議院長，次則外交部長、交通部長、立法院長、教育部長，又次則為出國領事、臨時公使。其人英明而勇，堅決而剛，堅忍耐勞，持久有恆也。

Both cheekbones are high and rise upward to the Jade Hall, descending closely toward the fish tail, and further enhanced by long, upward-slanting eyes with dark, yellowish pupils that are clear and full — this is the appearance of a political talent, capable of serving as a civil affairs leader, cabinet prime minister, or parliament speaker. The next level can serve as foreign minister, transportation minister, legislative chairman, or education minister. The next level still can be an overseas consul or temporary ambassador. Such people are wise and courageous, with firm decisions and a strong character. They are able to endure hardship, persist in their work, and have perseverance.

兩顴高突上插玉堂，下近魚尾，加以華蓋骨長橫，輔角骨圓拱，此為軍政人材、軍機大元帥、陸軍總司令、海軍總司令、航空總司令，已成功之大將上將，次則要塞司令、邊鎮司令、衛戍司令之例。其人任勞有恆，堅決勇為，剛燥好勝，以成其功用也。

Both the cheeks are high and prominent, with the Jade Hall extending upward and approaching the fish tail. Additionally, the Huagai bone is long and horizontal, and the Fu angle bone is round and arched — this is the appearance of a military and political talent. Such a person can hold positions such as Grand Military Commander, Chief of the Army, Chief of the Navy, and Chief of the Air Force. Those who have already achieved success may be granted the rank of Grand General or Senior General, while those of a slightly lower rank may become Commanders of Fortresses, Border Towns, or Garrison Commanders. These individuals are willing to endure hardship and have perseverance. Their decisions are firm, and they are brave in taking responsibility. Their temperaments are fiery, impetuous, and competitive, and they achieve their accomplishments through these traits.

兩顴上突入邊城，下近魚尾，加以兩耳垂珠而長大，兩眉細長上豎，此為財政人材、財政總長、財務專員，次則開闢利源、督理關稅、創辦實業之例。其人明敏多才，查隱知微，遠見貪功，任勞穩見也。兩目長豎而清，烏珠玄蚓而充，加以華蓋骨長橫，兩耳垂珠，兩眉長拂，此為教育人材、文化大家、哲學博士，以及司法律師、警察官佐、縣治市政，一切勷助政治人物，中下之貴也。其人賢愚不等，巧拙不一，皆具中常智識也。

The two cheekbones are prominent, rising upward and extending toward the temples, while descending toward the inner corners of the eyes. Combined with long ears that have hanging lobes and eyebrows that are fine, long, and upright, this is the appearance of a person with talent in finance. Such a person can serve as Minister of Finance or Financial Officer, and even if slightly less capable, can still manage tasks like opening new revenue sources, supervising customs duties, or establishing industries. These individuals are intelligent, quick-witted, and multi-talented, skilled at observing subtle details and foreseeing things from small signs. They have a long-range vision, are enthusiastic about achieving accomplishments, are willing to endure hardships, and have steady judgment. If the eyes are narrow, long, and upward-slanting with clear gaze, the pupils are dark and bright, the whites of the eyes have red veins resembling worms, and the spirit is full and vigorous, combined with a long and horizontal "Hua Gai Bone" (a bone on the head), hanging earlobes, and eyebrows that are long and spread out, this is the appearance of a person with talent in education, culture, or philosophy. Such a person can also serve as a lawyer in the judiciary, an officer in the police force, or an administrative official at the county or city level. These are all people who assist in politics, belonging to the middle or lower ranks of the noble class. People of this type vary in wisdom and skill, but generally possess average or ordinary insight.

輔角骨高起，天倉豐滿，水星闊仰，地庫厚朝，兩耳垂珠，兩眉修長，此為富而不貴，享受餘業，經濟利源，以及遠商近賈，工業技藝，因時而發達之格，具有通常智識，機巧任勞，穩見有恆也。兩觀平小下墜，或紋痕沖破，雖他部奇特，亦不過中下之貴，而作尋常事業。如兩目短矩圓，烏珠小淡，華蓋不起，此為勞碌奔馳、挫折失業；再加眉短低促，耳小短弱，則為風塵無依、衣祿不足，次則勞工舌役、奴僕下人之格也。

The auxiliary angles are high, the Heavenly Granary is full, the mouth is wide and upwardly turned, the Earth Store is thick and upwardly supporting, both ears have hanging pearls, and both eyebrows are long and well-shaped — this is the appearance of someone who is rich but not noble: he can inherit the remaining property of his ancestors, manage wealth, or engage in business, industry, or craftsmanship, and prosper according to the times. Such a person has common sense, is shrewd and willing to work hard, has steady insight and perseverance. If the two cheekbones are flat and small, or if they are drooping (the original text mistakenly says 'two views' instead of 'two cheekbones'), or if they are cut by wrinkles, then even if other parts are peculiar, he can only be of medium or lower rank in nobility, and can only engage in ordinary occupations. If the eyes are short and shapeless, with small and pale pupils, and the bone above the forehead is not prominent, then he will be hardworking and often meet with setbacks and unemployment; if further accompanied by short and low eyebrows and small, thin ears, he will have a life of wandering without a home, insufficient livelihood, and even worse, he will be of the rank of laborers or servants.

兩顴高聳上插玉堂，下近魚尾，有此足可發達，離他部陷弱，亦作驚人事業。再加兩目長豎，玄明充聚，更進名級。如華蓋長橫，則有全國安危權柄。如兩耳垂珠而長大，兩眉修長而上豎，則英敏過人，志向遠大，而作非常事業，流芳千古也。德國人之厄牢行，與中國稍異，男子以七年為一厄，女子以六年為一厄。至於九年之厄，皆發達之期，又以加數之傍厄為刑剋破敗也。其氣色之吉凶，大體與中國同。

If both cheekbones are high and rise up to the Jade Hall, and descend close to the fish tail, this alone is sufficient for success and prosperity. Even if other parts are low and thin, one can still achieve remarkable achievements. If in addition the eyes are long and slant upwards, with bright black pupils and concentrated spirit, the person's status will rise even further. If the Huagui bone is long and horizontal, they will hold power concerning the safety of the entire country. If the ears are large and long with hanging pearls, and the eyebrows are long and upright, then the person will be exceptionally intelligent, with great ambitions, capable of achieving extraordinary feats and leaving a lasting legacy. As for the German method of calculating bad years, it differs slightly from China's: men have a bad year every seven years, and women every six years. The nine-year cycle in Germany is actually a period of success and prosperity. The so-called "side bad years" calculated by the Five Phases theory, however, are the ones that bring misfortune, calamity, and decline. The auspicious or inauspicious signs indicated by complexion and color are largely the same as in China.

五．俄國人：高大敦厚，以五嶽高突如峰、骨倍於肉為第一，水星闊大斂角上仰為第二，兩目長大灰藍、神充聚而威煞為第三，山根高起貫印為第四，其它皆輔佐部，無足輕重也。茲特分類如下。五嶽高突如峰，敦厚雄大，骨過於肉，有此即為大貴之局。加以水星闊大斂角上仰，此為大貴而操國柄，及作驚人事業。再加兩目長大，烏珠藍明，神充有威煞，山根高起貫印，此為貴不可言，立身後盛名，具有全國首長資格，次亦特別重心人物。其人剛勇果敢，任勞務功，堅決勤能，持久有恆也。

Fifth, Russians. The physical appearance of Russians is tall and solidly built. Looking at their faces, the first level, the "Five Mountains" (forehead, chin, nose, and both cheekbones), are high and prominent like mountain peaks, with bones heavier than flesh. The second level is a broad mouth with lips that converge upward. The third level is large eyes with gray-blue pupils, full and concentrated eyes that carry a commanding look. The fourth level is a high bridge of the nose connecting to the forehead. Other features are merely supplementary and not significant. Below is a specific classification and listing. The Five Mountains being high and prominent like mountain peaks, solid and majestic, with bones surpassing flesh, indicates a great and noble destiny. If this is combined with a broad mouth and lips that converge upward, it signifies a great and noble destiny with the ability to hold power and achieve remarkable achievements. If further combined with large eyes, gray-blue and bright pupils, full and commanding eyes, and a high bridge of the nose connecting to the forehead, then the person is of unparalleled nobility, capable of establishing a lasting legacy and possessing the qualifications of a national leader. Even the next level is a person of national significance. Such people are strong, brave, and resolute, willing to endure hardship, seeking practical results, firm in decision-making, diligent, and persistent in their work.

五嶽高突如峰，敦厚雄大，骨過於肉，加以水星闊大，斂角上仰，此為政治人物、行政首長、黨務領袖，次則外交主任、交通主任、農工主任、司法主任、財政主任，又次則出國領事、臨時大使之例。其人英明多才，智勇雙全，志大任勞，堅忍持久也。

The Five Mountains appear high and sharp like peaks, solid and imposing, with bones prominent over flesh. Combined with a broad mouth shape and lips that converge upward, this is the facial appearance of a political leader, suitable for positions as head of administration, party leader, or next in rank for roles in foreign affairs, transportation, agriculture, industry, justice, and finance. Those of a lower rank may serve as consuls abroad or temporary ambassadors. Such individuals are intelligent and versatile, possessing both wisdom and courage, with grand aspirations and a willingness to endure hardship, capable of perseverance and endurance. It is evident that when the Five Mountains and the mouth are properly formed in Russians, they can excel in both civil and military fields.

五嶽高突如峰，敦厚雄大，骨倍於肉，加以兩目藍烏珠，神充有威煞，此為軍政人材、全國軍事首長、陸軍總司令、海軍總司令、航空總司令，次則要塞司令、邊鎮司令之例。其人剛直勇悍，任勞務功，好勝涉險，勤能自恃，以成其功用也。

The Five Mountains are tall and sharp like peaks, solid and massive, with strong bones far exceeding the flesh. Their eyes are blue and full, with a commanding gaze—this is the appearance of a military and political talent. Such a person can become the national military leader, commander-in-chief of the army, navy, or air force. Even the next level can be a fortress commander or border garrison commander. These people are upright and honest, brave and fierce, willing to endure hardship, seeking practical achievements, competitive, daring to take risks, diligent and capable, and confident in their abilities. They achieve their accomplishments through these qualities.

五嶽高突如峰，骨倍於肉，加以山根高起貫印，印堂骨長橫，此為財政人物、財政首長、財務專員，次則開闢利源、督理關稅、創辦實業，以及會計全國金融、預革新生產之格也。水星闊大斂斂角，北嶽方突朝仰，兩目藍睛神清充足，此為上智中智、勷助政治人材、文化大家、高等技師、教育職員、司法官佐、縣政警務、市政鐵道之類。其人巧拙不一，優劣不等也。

The Five Mountains appear high and sharp like peaks, with bones more prominent than flesh. If the mountain root is high and rises upward to connect with the forehead, and the bone across the forehead is long and horizontal—this is the appearance of a person related to finance. Such a person can hold positions as a chief financial officer or financial specialist. Those of the next level can manage opening new sources of revenue, supervising customs duties, establishing industries, and overseeing the national financial and accounting systems, as well as planning production reforms. If the mouth is broad but the corners are inwardly drawn, and the lower jaw (North Mountain) is square and prominent, pointing upward toward the forehead, with blue eyes and clear, full gaze—this indicates a person of superior or medium intelligence, suitable for assisting in politics. Such individuals can become cultural celebrities, senior technicians, educational staff, judicial assistants, or hold positions in county-level administration, police, municipal affairs, and railway management. These people vary in skill and quality, with uneven levels of ability.

土星高起圓隆，兩顴上插敦厚，兩眉細長有稜，印堂窄小紋沖，此為遠商近賈、工業枝藝，因時能進展，衣食有盈餘，具有通常智識也。五嶽平小不拱，肉多而浮，雖他部奇特，亦不過中下之貴。加以口小唇紋，目小神呆，此為挫折無成、流離辛苦之格；再加山根陷弱，印堂窄紋，此為衣食不足、困苦受制，以及苦工賤役、奴僕下人。其人愚魯而拙，常識不充，或有聰明市自悞也。俄國人之厄年行，男子以九年為一厄，女子以八年為一厄，而加數之傍厄較重。其氣色之吉凶，大體與中國同。

The nose is high and round, the cheeks are prominent and thick, the eyebrows are fine and long with clear edges, and the area between the eyebrows is narrow with markings crossing over — this is the appearance of someone engaged in trade, commerce, or industrial skills, capable of adapting to changing circumstances and achieving progress. They will have surplus food and clothing and possess ordinary common sense. If the Five Mountains are flat, low, and not raised, and the skin and flesh are loose and flabby, then even if other parts are peculiar, they will only be of medium or lower status. If further features such as a small mouth with many lines on the lips, small eyes with a dull expression appear, this indicates repeated setbacks, failure in all endeavors, and a life of hardship and wandering. If the bridge of the nose is low and thin, and the area between the eyebrows is narrow with markings, then they will have insufficient food and clothing, suffer from hardship and be controlled by others, eventually becoming laborers or servants. Such people are dull and clumsy, lacking common sense; some are originally intelligent but have ruined themselves. As for the method of calculating the years of misfortune for Russians: men face misfortune every nine years, women every eight years, and the additional misfortunes calculated according to the Five Phases are more significant. The auspicious or inauspicious signs indicated by complexion are generally the same as in China.

六．日本國人：清秀白潤，以神清有威煞、蚯蚓盤烏珠為第一，兩顴高聳上插入邊城為第二，兩眉修長上豎有威為第三，土星植隆、口闊腮方為第四，其它皆輔佐部位，無足輕重也。茲特分類如下。兩目長大上豎，玄清有威煞，蚯蚓盤烏珠，有此即可貴名，而作驚人事業。加以兩顴高聳，上插邊城，此為大貴盛名，而操國柄。再加兩眉修長，上豎有威，此為公侯將相之格。再加土星植隆，口闊腮方，此為帝王之格，及百代流芳之事業也。

Sixth, the Japanese. The physical features of the Japanese are clear and delicate, with fair and smooth skin. Observing their faces, the first feature is clear eyes with a commanding look, and the white part of the eyes has blood vessels resembling earthworms coiling around the pupil. The second feature is high cheekbones rising upward to the temples. The third feature is long, upright eyebrows with a commanding presence. The fourth feature is a straight and prominent nose, broad mouth, and square cheeks. The rest of the features are merely supplementary and not significant. Below is a specific classification and listing. Large eyes with upward-slanting corners, bright and clear pupils with a commanding spirit, and blood vessels in the white part of the eyes resembling earthworms coiling around the pupil; possessing this feature alone can bring fame and achieve remarkable achievements. If further accompanied by high cheekbones rising upward to the temples, it indicates great fortune and widespread renown, with the ability to hold power over the country. If additionally the eyebrows are long and upright with a commanding presence, it indicates the pattern of a marquis, general, or high-ranking official. If further matched with a straight and prominent nose, broad mouth, and square cheeks, it indicates the pattern of an emperor, capable of achieving a lasting legacy.

兩日長大上豎，玄清有威煞，蚓盤烏珠，加以兩顴高聳，上插邊城，此為政治人材、民政首長、內閣總理，又次為內務省、外交省各首長之格。其人英明陰險，機巧不測，深任勞，好勝貪功也。兩目長大，玄明有威煞，蚓盤烏珠，加以兩眉修長，上豎有勢，此為軍政人材、陸軍省、海軍省，次則航空司令、要塞司令，已成功之大將上將。其人剛勇好爭，貪功務名，負氣冒險，任勞有恆也。

Two eyes long and upward slanting (the original text mistakenly says 'two suns' instead of 'two eyes'), with dark, bright, and clear pupils that carry a commanding spirit, and white of the eye with blood vessels winding around the pupil; combined with high cheekbones and prominent temples — this is the appearance of a political leader, capable of serving as a chief administrator of civil affairs or prime minister. Even the next level can be leaders of the Ministry of Internal Affairs or the Ministry of Foreign Affairs. Such people are intelligent yet somewhat dark in temperament, shrewd and hard to read, with deep inner resolve and willing to endure hardship. They are ambitious, eager to compete and achieve success. Two eyes long and upward slanting, with dark, bright, and clear pupils that carry a commanding spirit, and white of the eye with blood vessels winding around the pupil; combined with long and upward-pointing eyebrows that project a strong presence — this is the appearance of a military and political leader, capable of commanding the Army Ministry or Navy Ministry. Even the next level can be commanders of air forces or fortress commanders, and those who have achieved success can be promoted to grand marshal or marshal. Such people are strong-willed and brave, eager for military achievements and fame, impulsive yet willing to take risks, willing to endure hardship and persistent.

兩目長大玄明有威，加以土星豐隆，口闊腮方，此為財政大臣之藏相、警察大臣、出國領事、臨時大使，次則督理關稅，開闢利源。其人機巧奸詐，慎細深，具有中上才智，深通各國情形也。兩顴高突近魚尾，加以兩眉秀細修長，土星圓隆，口闊腮力，此為勷助政治人物、教育人材、哲學博士、縣治市政、司法律師，一切中下之貴。其人巧拙不等，良莠不一，具有通常才智也。

A person with large eyes, dark and bright pupils full of authority, a full and prominent nose, a broad mouth and square cheeks—this is the appearance of a finance minister (called 'Zangxiang' in Japan), police minister, consul abroad, or temporary ambassador. Those of the next level may be in charge of customs, opening up financial resources. Such people are shrewd and cunning, cautious and meticulous, with deep inner thoughts, possessing medium to high intelligence and a thorough understanding of foreign countries. If the two cheekbones are high and close to the corners of the eyes, and the eyebrows are fine, long, and well-shaped, with a round and prominent nose, broad mouth and strong cheeks—this is the appearance of someone who assists in politics, suitable for educational talents, philosophers, or county and city administrators and lawyers. These all belong to the middle to lower level of noble appearance. Such people vary in skill and quality, possessing ordinary intelligence.

兩眉細長，福堂高稜，土星圓齊，口勻厚仰，地庫方隆，此為經濟大家、銀行人材，以及遠商近賈、工業技藝，因時發達，衣食充足，又進田宅，富而不貴之格。其人聰明任勞，機巧狡詐，深遠見也。兩目濁淡流光，兩顴低小，兩眉短促，土星尖墜，水星小反，此為勞工苦役、奴僕下人、衣食不充、依人度日之格。其人巧拙不一，虛浮不定也。日本國人之厄年行，男子九年一厄，女子八年一厄，亦有加數傍厄，但以提前之應證厄為用居多，氣清故也。其氣色吉凶，完全與中國同。

A person with fine and long eyebrows, a high and prominent bone in the forehead, a round and well-shaped nose, a uniform and thick mouth that is slightly upward, and a square and elevated area beneath the nose is the facial appearance of a person who will become a financial expert or a banker. Such a person can engage in business, industry, or craftsmanship, and can prosper according to the times, enjoying sufficient food and clothing, and even acquiring land and property. This is a pattern of being rich but not noble. Such people are intelligent and willing to work hard, with cleverness mixed with cunning, and deep thinking. On the other hand, a person with dull and pale eyes that lack focus, low and small cheekbones, short eyebrows, a sharp and downward-pointing nose, and a small mouth with lips that turn outward is the facial appearance of someone who will work hard labor, serve as a servant, and have insufficient food and clothing, relying on others for survival. Such people may have both skill and clumsiness, but they share the common trait of being mentally unstable and fickle. Regarding the method of determining bad years for Japanese people: men face a bad year every nine years, and women every eight years. There are also additional bad years calculated according to the Five Phases, but usually the earlier one is used for prediction, because Japanese people have a clear constitution. The auspicious or inauspicious signs indicated by complexion are the same as in China.

公篤曰：西人之相，大體如上論，亦有相連之國，以此類推可也。餘以其人事實，又據多數像片考查，參合而定也。他日餘能遊歷，另補細則。至於寒帶之人，形質與精神有餘，而氣色不足；熱帶之人，精神與氣色不足，而形質有餘。故寒帶之人多壽，而入較遲；熱帶之人多夭，而暫較早。

Chen Gongdu said: The physical characteristics of people from Western countries are generally as discussed above; there are also neighboring countries to these, which can be similarly inferred. My conclusions are based on actual deeds of these people, combined with extensive examination of photographs, and verified through cross-referencing. If I have the opportunity to travel personally in the future, I will add more detailed descriptions. As for differences in climate zones: people from the frigid zone have ample physique and spirit, but lack vitality; people from the tropical zone lack vitality and spirit, but have ample physique. Therefore, people from the frigid zone tend to live longer and age more slowly; people from the tropical zone tend to have shorter lifespans and age more quickly.

溫帶之人，精神與氣色有餘，而形質不足，則盛世多壽，而平穩持久；亂世多夭，而暴發多變。故用相法，先查其何形體，次查其何地形，分其氣候之寒熱，取其主客之衰旺，自容易分別其貴賤，知其貧富，定其壽夭也。

People in the temperate zone have sufficient spirit and color, but their physical form is somewhat lacking. Therefore, in times of peace, they tend to live long lives, with a steady and enduring existence; but in times of chaos, they are more likely to die young, and even if they become successful, it tends to be sudden and changeable. Therefore, when using physiognomy, one should first determine which physical type (metal, wood, water, fire, earth) the person belongs to, then examine the type of terrain they reside in, assess the cold or heat of the local climate, and balance the strength of the 'main' (the person's inherent constitution) and the 'guest' (the environmental influences of water and soil). In this way, it becomes easy to distinguish their status, know their wealth or poverty, and determine their lifespan.

公篤曰：地形為相法綱領之一，蓋山水氣候，而化形質故也。古人有南北之分，略而不詳。其大綱有三：凡山多水少者，以形格骨質多占分數；水多山少者，以精神氣息多占分數；山水各半者，以聲音氣色多占分數。茲特分錄如下。

Chen Gongdu said: terrain is one of the main aspects of physiognomy, because the mountains and waters and climate of a region give rise to the physical form and temperament of the people living there. Ancient people only roughly divided the world into south and north, and their descriptions were very general and not detailed. In fact, there are three main principles: in areas where there are many mountains and little water, the emphasis in physiognomy should be placed on the proportion of the shape and bone quality; in areas where there is much water and few mountains, the emphasis should be placed on the proportion of spirit and vitality; and in areas where mountains and waters are evenly balanced, the emphasis should be placed on the proportion of voice and color. The following is a specific record of these points.

一．南人：南人者，長江以南之通稱也，以南嶽為地形之重要，而形局濁厚者反為貴格也。蓋南方水多山少，其人物清秀者頗多，而濁厚者反少故也。額為南嶽，其卦象離，而為上炎之義。凡南嶽方拱圓突，玉柱上聳，金城平橫，皆為大貴，具有全國元首資格。如他部不足或陷弱，亦作偉大事業，其亦早而成名，蓋南嶽多占分數故也。

First, people from the south. By "south people," we mean the general term for those living south of the Yangtze River. In face reading, the "Southern Mountain" (the forehead) is considered the most important part. Moreover, those with a solid and thick facial structure are actually of noble destiny. This is because the south has more water and fewer mountains, so many people there are delicate and refined, while those with a thick and solid appearance are rare, hence more valuable. The forehead is called the "Southern Mountain" because in the hexagram it corresponds to the "Fire" trigram, symbolizing the upward rising nature of fire. Those whose foreheads are square and raised, round and prominent, with the "Jade Pillar" (the bone running straight from the root of the nose to the forehead) standing upright, and the "Golden City" (the area below the hairline) level and broad, are destined for great wealth and rank, possessing the qualifications of a national leader. Even if other parts are lacking or sunken, they can still achieve great accomplishments and gain fame earlier—because in the south, the forehead carries the most weight in determining one's destiny.

二．北人：北人者，黃河以北之通稱也，以地閣水星為地形之重要，而形局清秀者反為貴格也。蓋北方山多水少，其人物濁厚者頗多，清秀者反少故也。頦為地閣，又名北嶽，其卦象坎，而為沉降之義。凡北嶽拱突朝天，燕領重城，皆為大貴，而操全國安危之柄；次則兩腮方突犄角，水星方稜上仰，亦為上貴之局。如他部不足或陷弱，皆作偉大事業，其較遲，而成功亦晚，蓋北嶽多占分數故也。

Second, people from the north. By "north people" is meant the general term for those living north of the Yellow River. In physiognomy, the "earth pavilion" (chin) and "water star" (mouth) are considered the most important features on the face in terms of terrain; and those with a clear and refined appearance are actually of noble destiny. This is because the north has many mountains and little water, so the local people tend to be thick and coarse, while the refined and elegant are less common. The chin is called the "earth pavilion," also known as the "north mountain," and in the hexagram it belongs to the Kan trigram, which symbolizes water, taking the meaning of water's tendency to sink. Those whose chins are prominent and upward-facing, with a swallow-like lower jaw and cheeks like a fortress, are destined for great wealth and can hold the power to control the safety of the whole country. The next best type is when the cheeks are square and prominent like horns, and the mouth is square and angular with an upward tilt, which is also a noble destiny. Even if other parts are lacking or recessed, they can still achieve great things, though their success will come later—because in the north, the chin is given the highest weight.

三．中部：中部者，長江以北、黃河以南之通稱也，以中嶽及兩顴為地形之重要。凡山根上貫玉柱，土星勻圓虎形，兩顴上插邊城，三嶽聳突有勢，有此即為上貴特權，而成其盛名事業。如他部不足或陷弱，亦可發達，而成名立功也。其中晚二均吉，蓋以中嶽兩顴多占分數故也。

Third, the central type. The term 'central' refers to the general area north of the Yangtze River and south of the Yellow River. In facial analysis, the 'central mountain' (nose) and the two cheekbones are considered the most important parts in terms of terrain. If the root of the nose rises straight upward forming a jade pillar, the nose head is evenly proportioned and smooth, the nose shape resembles a tiger, and the two cheekbones rise prominently like fortified walls, with the nose and the two cheekbones all rising together with a strong presence, then this is considered an upper-class noble destiny with special privileges, capable of achieving great fame and success. Even if other parts are insufficient or recessed, they can still become successful and achieve fame and accomplishments. This type of person has auspicious fortune in middle age and old age—because in the central type, the nose and the two cheekbones carry the most weight.

四．山東：古名魯省，因泰山之東而得名也，以山根高貫、年壽有染為地形之重要。其地為陽氣之亢龍，傍山臨海，地勢回曲掩映，故山根高起上貫印堂者為中貴，上貫百會成玉柱者為上貴，加以年壽有樑柱，雄起有勢成捲筒，則為大貴，具有中上才智，而立遠大志向。如再有伏犀骨拱，兩顴上插，此為元首資格，次亦流芳事業，最次亦出將入相、而操全國安危之柄。其人雄果敢，智勇兼備。如山根不高，年壽無樑，伏犀不拱，玉柱不成，則為平常之格，雖他部奇特，亦不過中下之貴耳。蓋地形之偏重，以山根之玉柱、年壽之捲筒多占分數也。

Fourth, Shandong. Shandong was formerly known as Lu Province, named because it lies to the east of Mount Tai. In facial analysis, the high and prominent root of the nose, extending upward to the forehead, and the middle section of the nose bridge (the area between the eyebrows) being raised with a bone structure are the most important features in terms of terrain. (The original text says 'you ran' which should be 'you liang'.) This region is an area of strong yang energy, situated by mountains and the sea, with a terrain that is enclosed and sheltered. Therefore, if the root of the nose is high and extends upward to the forehead, it indicates a middle-ranking noble destiny. If it continues upward to the top of the head, reaching the Hundred Convergences point and forming a jade pillar, it indicates an upper-ranking noble destiny. If, in addition, the middle section of the nose bridge has a strong bone structure, appearing robust and powerful, like a rolled bamboo tube, then it signifies great nobility, with medium to high intelligence and the ability to set far-reaching ambitions. If there is also a hidden rhinoceros bone rising up and the cheeks are prominent, then such a person is qualified to be a leader, and the next level can achieve a lasting legacy, while the lowest level can still attain the position of general or minister, holding the country's security in their hands. Such people are strong and resolute, combining wisdom and courage. Conversely, if the root of the nose is not high, the nose bridge lacks bone structure, the hidden rhinoceros bone is not prominent, and the jade pillar is not formed, then it is a common destiny. Even if other parts of the face are peculiar, they can only be of medium or lower rank. Because the local soil of Shandong particularly emphasizes the jade pillar of the root of the nose and the rolled bamboo tube of the nose bridge, these two areas account for the most points.

五．河南：古名豫省，又名中州，居中國之中心，因黃河之南而得名也，以印堂土星為地形之重要。河南上應天心，下應地膽，中嶽嵩山在其地，故印堂方突長橫，有此即為貴格；加以土星圓隆，井灶勻配，或如蒜形，或如截筒，此為上貴之局。如中嶽長植高起，而準頭蘭臺勻圓如珠，合併不分，是名虎形，此為大貴，而作非常事業；如聲音清長，則操全國安危之柄，具元首之資。如山根陷弱，準頭尖小，雖他部奇特，亦為中下之貴，蓋中嶽全部多占分數也。

Fifth, Henan. Henan was anciently known as the Yu Province, also called the Central Plains, located at the center of China, named so because it lies south of the Yellow River. In physiognomy, the forehead and nose are the most important parts in terms of terrain. Henan corresponds to the heavenly heart above and the earthly marrow below, with Mount Song, the central of the Five Mountains, located here. Therefore, a forehead that is square and full, and wide and long horizontally, is considered a noble appearance. If the nose head is round and prominent, and the nostrils are evenly matched, and the nose shape is either like a garlic bulb or like a cut bamboo tube, then this is an excellent noble appearance. If the nose is long and straight, with the nose tip and the 'Lantai' and 'Tingwei' (the sides of the nose) round and smooth like pearls, merging into one and without clear boundaries, this is called a 'Tiger Shape' nose, indicating great fortune and the ability to accomplish extraordinary deeds. If the voice is clear and long, then one can take charge of the safety of the entire country, possessing the qualities of a leader. Conversely, if the root of the nose is low and thin, and the nose tip is sharp and small, even if other parts are peculiar, it is only considered middle or lower class noble appearance—because in Henan, the nose accounts for the largest portion of the score.

六．山西：古名晉省，因泰山之西而得名也，以日月角、輔角及邊城為地形之重要。其地跨長城之要塞，倚太行山脈之腰枕，輔角傍邊城，為邊地之關鍵。凡晉人以輔角骨高突上插，則為中貴之級；加以日月角高聳上插，此為大貴之局，操全國之安危；如各部再加清奇，此為帝王之局，次亦僭號之格。如日月角不高聳，輔角骨不上插，雖他部清奇，亦不過中下之品級、平常之事業，蓋以日月角輔角為地形之合法，而發達較易也。七．安徽：古名皖省，其地接近長江，又多湖沼，山水化出清秀，而鍾靈毓秀之處頗多。以歷史考之，多出偉大人物，為帝王，為公侯將相，以及文?

Sixth, Shanxi. Shanxi was formerly known as the Jin Province, named because it lies to the west of the Taihang Mountains (the original text says 'west of Mount Tai,' which should be a mistake for 'Taihang Mountains'). In assessing the terrain, the 'sun angle' and 'moon angle' (the areas on either side of the forehead), 'auxiliary angle bone,' and 'border city' are the most important parts. This region spans across key passes of the Great Wall, with its back resting against the waist of the Taihang Mountains, and the auxiliary angle bone closely adjacent to the border city, which is the key area of the border region. Those with a high and prominent auxiliary angle bone in Shanxi are of medium noble rank; if they also have the sun and moon angles high and prominent, they are of great noble rank, capable of controlling the safety of the whole country; if other parts are also peculiar and extraordinary, it is the imperial pattern, and the next level is the pattern of establishing a kingdom. Conversely, if the sun and moon angles are not high and prominent, and the auxiliary angle bone is not prominent, even if other parts are peculiar, they would only be of medium or lower rank, with ordinary achievements—because the sun and moon angles and the auxiliary angle bone correspond to the terrain of Shanxi, and if these areas are well developed, it is easy to achieve success. Seventh, Anhui. Anhui was formerly known as the Wan Province, located near the Yangtze River, with many lakes and swamps, and the mountains and waters nurture a clear and refined atmosphere, with many places that are endowed with talent and beauty. From historical records, this region has produced many great figures, including emperors, marquises, generals, and ministers. The text here abruptly ends in the original, with the characters after 'Wen' missing, likely due to a break in the manuscript, and thus I dare not make up the missing parts.

公篤曰：氣色部位全圖，古法繫三百六十五個部位，按周天數之義也。各家所備載，即十三部位總圖，而未詳論應征之候，亦末言及事實之專司。以余考之，是圖出於兩周之時，而非風后氏鑑定之圖也。其中有虛設挪雜、無關輕重者尤多，後人多附會其說，拘泥其文義，呆滯其事實，混亂人之眼目，而不驗也。茲特刪改其緊要部位，為四十五部位，均有重要關係。氣色部位名稱，與限部位名稱不同，各有專司故也。其詳解分類，逐一說明，以便容易記憶，亦容易瞭解，而應驗確實也。

Chen Gongdu said: The complete map of the color and appearance areas, as established by ancient methods, is set at three hundred and sixty-five parts, taking the meaning of the three hundred and sixty-five degrees of the celestial circle. The various books on divination mention only the "Thirteen Major Areas Map," but they do not explain the times when these areas are effective, nor do they discuss what each area governs. The original text mistakenly writes "末" instead of "未." According to my research, this map originated during the Western and Eastern Zhou periods, and was not the original map established by Fenghou, a minister of the Yellow Emperor. The map contains many unnecessary and irrelevant areas, and later people added many interpretations, clinging to the words, turning living principles into fixed ones, making people confused. In reality, it is not effective. Now I have specially revised it, leaving only forty-five important areas, each of which has significant relevance. Note: The names of the color and appearance areas are different from the names of the annual "limit" areas, because each governs different matters. Below, I will classify and explain them one by one, which is convenient for memorization and understanding, making the predictions more reliable.

公篤曰：古法氣色部位繁緊，名目亦多，地位不實，各家相法盲指瞎謂，各說不一，閱者頗厭其煩，又無把握之認定，亦無稽考之證實。茲特繪其緊要部位，限定地點，及吉凶禍福，各有專司，使閱者容易記億，詳明某輕重之旨，分別其吉凶之要。

Chen Gongdu said: In the ancient methods, the positions for observing the color and aura are numerous and complicated, with many names, yet the actual locations they refer to are not clear. Various schools of face reading point randomly and speak without consensus, each holding their own views, causing readers to become tired and disinterested. Since there is no definite standard and no way to verify or examine them, I now specially draw a diagram to clearly define the important positions, specify their exact locations, and explain which types of good or bad fortune each position governs. This makes it easier for readers to remember (the original text says 'ji yi' which should be 'ji ji' meaning 'memory') and understand the importance of each position, distinguishing clearly between good and bad fortune.

夫氣者，為先天之動機，不根據五臟六俯，無定位也；色者，為後天之華表，根據五行四時，順天道也。蓋氣隱於皮膚之內，為事實之先表，在三十日以前則潛伏，合兩節令之氣候也；其關係之大者，有前一百八十日潛伏之，合陰陽之氣候也。色浮於皮膚之外，為事實之應驗，在十五日以前則潛伏之，合一節令之氣候也；其關係之大者，有前九十日潛伏之，合半陰陽之氣候也。二者如雪上之霜、水上之冰，大體相似而實異也。如不細心考察，則有差寸誤尺，而無標準之應驗矣。

The concept of "qi" refers to the initial signs or omens originating from the Earlier Heaven, which do not depend on the five viscera and six腑, nor do they have a fixed location. "Color," on the other hand, refers to the manifestations appearing in the Later Heaven, which change according to the Five Phases and the four seasons, aligning with the heavenly way. Qi resides within the skin, serving as a premonition before an event occurs, usually appearing thirty days before the event, corresponding to the climatic patterns of two solar terms. For significant matters, it may appear as early as one hundred and eighty days beforehand, aligning with the annual cycle of yin and yang. Color appears on the surface of the skin, indicating the impending realization of an event, typically manifesting fifteen days before the event, corresponding to the climatic patterns of one solar term. For significant matters, it may appear as early as ninety days beforehand, aligning with the half-year cycle of yin and yang. These two phenomena are like frost on snow and ice on water, generally similar in appearance but fundamentally different. If not carefully examined, one may make a slight error that leads to a great mistake, resulting in unreliable predictions.

其法如何？蓋先分虛實，次分清濁，再別其長短大小，又別其濃淡輕重，最後分其枯燥靜潤，又別其剋制生化，以五行四時而論禍福吉凶，則事實之應驗、時間之早遲，有所決定矣。其中分兩種：一為有氣無色，此為潛伏種因，而時間末至，則考其它部位之變化，而判其成功與中阻；一為有色無氣，此為虛浮引線，而事實有變，則考其它部位之生化，而判其暫時與過渡。有氣有色，則為定論不移，而限定時期應證也。

To determine this, first distinguish between the substantial and the insubstantial, then between the clear and the turbid. Next, examine its length and size, its concentration and dilution, its weight and lightness, and finally its dryness or moistness. Also, determine whether it is in harmony or conflict with the seasonal influences, whether it is mutually generating or controlling. Then, based on the Five Phases and the four seasons, judge whether it brings good or bad fortune, success or failure, and whether the outcome will be timely or delayed. In this process, there are two situations: one is "having qi but no color," which means the seeds of good or bad fortune have already been planted but are still dormant and the time has not yet arrived (the character "mo" in "mo zhi" is a mistake for "wei," meaning "not yet"). In this case, observe changes in other areas to determine whether the matter will ultimately succeed or be obstructed. The other is "having color but no qi," which is a superficial indication, and the matter may still change. In this case, observe the transformation in other areas to determine whether it is only a temporary phenomenon or a transition. If both qi and color are present, then the conclusion is definite, and the timing of the outcome can be specified.

故充足者，其事實應驗必速；沉滯者，其事實應驗必遲；長濃者，其事實之關係較大；短淡者，其事實之關係較小。其破敗之氣，有九年不敬盡者，亦有七年五年三年，至少則應一年；其色有驗一年不敬盡者，亦有一季一月，至少則應半月。其發達之氣，有五年不改變者，亦有三年二年，至少則應一年；其色有驗一年不改變者，亦有一季一月，至少則應十五日。此為一定時間。

Therefore, if the color is full and abundant, the matter will surely come to pass quickly; if it is stagnant and not bright, the matter will surely come to pass slowly; if the color is long and deep, the matter involved is large; if it is short and faint, the matter involved is small. For the color indicating decline, there is a type that takes nine years to dissipate completely, as well as types that take seven, five, or three years, with the shortest taking only one year. For the color indicating decline, there is a type that takes a full year to dissipate completely, as well as types that take a season or a month, with the shortest taking only half a month. For the color indicating prosperity, there is a type that lasts for five years without change, as well as types that last for three or two years, with the shortest taking only one year. For the color indicating prosperity, there is a type that lasts for a full year without change, as well as types that last for a season or a month, with the shortest taking only fifteen days. This is the fixed measure of the timing of color changes.

至於氣色之形式不一，或如粟如豆，如絲如髮，或碎如米，或圓如珠，或方加印，或長如針，或如浮雲飛鳥，或如晚霞蜿蜒，總以現於何部而關係何事，變成何色而關係何項，俱宜按時令之生剋制化、來去之久暫重經，為一定之斷驗也。

As for the various forms of the qi color appearing, some resemble millet or beans, some like silk or hair, some are fine as rice particles, some round like pearls, some square like seals, some long and thin like needles, some like floating clouds or flying birds, and some like the winding spread of evening clouds. In general, one must observe which part of the body it appears on, as it relates to a particular matter, and what color it is, as it relates to a particular fortune or misfortune. When making a judgment, one must consider the generation, restriction, overcoming, and transformation according to the current season, as well as the duration and intensity of the qi color's appearance and disappearance, in order to reach an accurate conclusion.

青色分三種：一．青色屬木，其卦屬震，其音為角，其令為春，是為天氣上升之初也。故青而明潤、有生氣者，是為青色之正色。二．滑色，為青色之別種，青中帶黃，青黃夾雜，合而為一色，是為滑色。三．膩色，為青色之別種，青淡而有浮光，似豬脂之塗，一為青白含色，是為膩色。

There are three types of green. The first type, "green," belongs to the Wood element in the Five Phases, corresponds to the Zhen trigram, and is associated with the Shang tone in the Five Sounds, as well as the Spring season. It represents the initial rising of the energies of heaven and earth. Therefore, the true color of green is bright, moist, and vibrant with life. The second type, "slippery color," is a variation of green: it has a yellowish tinge, with green and yellow mixed together to form a single color, which is called slippery color. The third type, "greasy color," is also a variation of green: it is a pale green with a surface that appears glossy, like a layer of lard; another type that combines green and white is also classified as greasy color.

紅色分五種：一．紅色屬火，其卦屬離，其音為徵，是為麗明之象，其令為夏，天氣上升之極也。紅而活潤，得其正色，是為紅色。二．紫色為紅色之別種，紅而極淡，如紫霰之經，形雲之淡，紫而光潤，是為紫色。三．燥色，為紅色之別種，為紅色之不足，紫色之有餘，是為燥色，紅淡而浮也。四．赤色，為紅色之別種，深紅而停滯，紅中帶黑色，紅黑合併為一，如豬肝色，是為赤色。五．絳色，為紅色之別種，紅而有粉光如膏如脂，其色聚而浮露，是為絳色。

There are five kinds of red. The first is 'red' (hong): it belongs to the Five Phases' fire, corresponds to the trigram Li (Fire), and in the five tones corresponds to Zheng. It represents the image of attachment and brightness. In the seasons, it corresponds to summer, which is the stage when the vital energy of heaven and earth reaches its peak. Red that is vivid and moist is its true color, and this is called red. The second is 'purple' (zi): it is a variant of red, very pale red, like light purple snowflakes or thin colored clouds. Purple with a luster is called purple. The third is 'dry color' (zao): another variant of red, less than true red but more than purple, red and pale, appearing on the surface, is called dry color. The fourth is 'crimson' (chi): another variant of red, deep red and stagnant, red with a hint of black, forming a single color, like the color of pig liver, is called crimson. The fifth is 'vermilion' (jiang): another variant of red, with a layer of pinkish sheen, like oil or fat, the color gathers together and appears on the surface, is called vermilion.

黃色分二種：一．黃色屬土，其卦屬坤，其音為宮，其令為三六九全月，是為天氣半升半沉之間，辰戍丑末之四隅也。黃而活潤，是為正色之黃色。二．黯色，為黃色之別種，其色黃中帶黑，停滯不潤如油垢，是為黯色，或名暗色。白色分二種：一．白色屬金，其卦屬兌，其音為商，其令為秋，是為天氣下降之初也。白而瑩潔，是為正色之白色。二．慘色，為白色之別種，白滯而浸色，內白外膩，合而為一色，是為慘色，或枯色，即白如枯骨之謂也。

There are two types of yellow. The first type, 'yellow,' belongs to the Five Phases' Earth, in the trigrams it corresponds to Kun, in the five tones it corresponds to Palace, and in the seasonal months it corresponds to the fourth months of spring, summer, autumn, and winter (the example given in the original text is 'the third, sixth, ninth, and twelfth months'). This is the time when the vital energy of heaven and earth is half rising and half sinking, which corresponds to the four corner positions of the Earthly Branches: Chen, Xu, Chou, and Wei. Yellow that is bright, moist, and lustrous is the true color of yellow. The second type, 'dusky color,' is a variation of yellow: it is yellow mixed with black, stagnant and dull, like it has been stained with oil and grime. It is called dusky color, or dark color. There are also two types of white. The first type, 'white,' belongs to the Five Phases' Metal, in the trigrams it corresponds to Dui, in the five tones it corresponds to Shang, and in the seasonal months it corresponds to autumn, which is the stage when the vital energy of heaven and earth begins to descend. White that is clear, bright, and pure is the true color of white. The second type, 'gloomy color,' is a variation of white: it is white that is stagnant and dull, like it has been soaked in water, with a white inner layer and a greasy outer layer, combining into one color. It is called gloomy color, or withered color, meaning white like a withered bone.

黑色分二種：一．黑色屬水，其卦為坎，其音為羽，其令為冬，是為天氣沉降之深也。黑而明潤如鴉翎，是為正黑之色。二．晦色，為黑色之別種，其色昏沉，為地灰之溼，與慘色相似，而慘色略淡侵，晦色略深溼，其中有薄紗染皂，皆為晦色，或為滯色，而有塵垢之例。

There are two types of black. The first type, "black," belongs to the Five Phases as water, corresponds to the trigram Kan (Water) in the hexagrams, and is associated with the fifth tone Yu in the Five Sounds. It corresponds to the season of winter, representing the deepest stage of the convergence of heavenly and earthly energies. Black that is bright and moist, resembling the feathers of a crow, is considered true black. The second type, "dusky color," is a variant of black. It appears dark and heavy, like damp earth, and resembles gloom. The difference lies in that gloom is slightly lighter and more moist, while dusky color is slightly darker and heavier. There is also a kind that resembles thin silk dyed in black, which is also classified as dusky color, or "stagnant color," appearing as if covered with a layer of dust.

公篤曰：綜上各色，共十四種，其中最難分辨者，紅色之五種耳，皆以深淡濃而分類也。凡學風鑑術者，能分辨紅色之五種，其它各色皆易辨認也；次則青色之三種，為第一之難分辨也。至於黃白黑三種，以明潤而有生氣為正色，以滯暗而無生氣為別種，故有一定之認法，不可依稀彷彿，疑是疑非，而出範圍也。根據上例十四種之分，方是正宗而合法也。

Chen Gongdu said: Summing up the above, there are a total of fourteen colors. Among them, the five red shades are the most difficult to distinguish, as they are classified solely by their depth, concentration, and brightness. Anyone who learns to observe faces should first be able to clearly distinguish these five red shades, after which the rest of the colors will be easy to recognize. The next most difficult are the three shades of blue, which are the first major challenge for beginners. As for yellow, white, and black, they are all considered standard if they are bright, moist, and show vitality, while those that are stagnant, dark, and lack vitality are considered variants. The method of identification is fixed and should not be vague or ambiguous; one must not go beyond this scope to guess incorrectly. Following the above classification of fourteen colors is the proper and regulated way to observe.

公篤曰：氣色前分十四種，是為綱領，尚有三色，即浮色、沉色、定色也。然此三色，也括各色之分類，而變法則多，可以十四種氣色而化出四十二種氣色也。然其繁煩中有簡便認定之處，其大體之根據如下三項。

Chen Gongdu said: Previously, the colors were divided into fourteen types, which is the general outline; in addition, there are three more, namely "floating color," "submerged color," and "fixed color." These three colors are actually further distinctions of the previous ones, leading to more variations: each of the fourteen colors is paired with the three states of floating, submerged, and fixed, resulting in forty-two types of colors. Although it seems complicated, there is a simple method for identifying them, generally based on the following three criteria.

一．浮色。浮者，浮出皮膚之外，膩然有光，如塗脂塗膏也，而各色皆有浮色。其事實如上論，與有色無氣相等，則為事實之虛浮影子，尚有變局在後，由此項關係，發生彼項關係。凡有浮色之發現於各部，雖有十分把握之略，萬分穩當之名利，皆有時局影響，人事變遷，而不收功也。某處危險驚險，方可化解，而有救，或為直接之保留，或為間接之救護。至於官訟是非、哭泣損失，皆不為害，而有生機之轉移也。故有青浮之色、膩浮之色、滑浮之色、黃浮之色、黯浮之色，其它紅自黑晦，均有浮色在內也。其認定法，則分遠近耳：其遠看有此色，近看無比色，均通稱為浮色。故上述有十四種氣色，則浮色亦有十四種氣色也。

The first type is called "floating color." Floating refers to a color that appears on the surface of the skin, oily and shiny, like it has been coated with grease; each of the fourteen colors can appear in this floating form. The matters associated with floating color are similar to those mentioned earlier as "having color but no energy," representing only a superficial appearance of things, with further changes to come. Often, such situations are connected from one aspect to another. If a particular area shows a floating color, even if one's plans are very certain and one's fame and fortune seem very secure, it will ultimately be affected by the situation and changes in people's affairs, leading to failure. Conversely, if there is danger or fear in a certain area, the appearance of a floating color can resolve the situation, either directly saving it or indirectly leading to rescue by others. As for legal disputes, quarrels, crying, or losses, the appearance of a floating color does not cause major harm and can even turn things around. Therefore, there are floating colors such as green, oily, slippery, yellow, and dark. The other colors, red, white, black, and obscure (the original text mistakenly writes "red and white" instead of "red and black"), each also have their own floating colors. The method of identification is simply based on distance: if the color is visible from a distance but not when you get close, it is generally considered a floating color. Therefore, among the fourteen types of color, there are also fourteen types of floating color.

二．沉色。沉者，隱於皮膚之內，凝滯無光，晦昧不明也，而各色皆有沉色。其事實如上論，即有氣無色相等，則為事實之羈留久延，雖有其可能之性質，中有糾紛發生，為牽制之點，或為人事變遷，或為天時轉移，或為地形災患，此為意外之障礙，中道改組也，是為種因之例，或過渡之例，欲速而反遲，欲進而反勞。其官祿財源之所，遲遲不發表也；行動條約之所決，遲遲不就範也。至於遺累官訟、口舌損失，皆為似是而非、若有若無之類也。故有紅沉之色、赤沉之色、燥沉之色、絳沉之色、紫沉之色，其它青黃白黑，均有沉色在內也。其認定法，則分遠近耳：遠看無比色，近看有此色，均通稱為沉色。故上述有十四種氣色，則沉色亦有十四種氣色也。

The second type is "Chen Se" or "Dense Color."the so-called "Chen" means the color is hidden within the skin, stagnant and lacking luster, dim and unclear. Each of the fourteen colors can appear in a dense form. The matters associated with this color are similar to those mentioned earlier under "You Qi Wu Se" or "Having Qi but No Color," which indicate that things are being delayed or obstructed. Although the matter itself may have the potential to succeed, there are disputes or hindrances in the process, or changes in human affairs, or shifts in the weather, or local calamities. In short, it is an unexpected obstacle that causes the matter to be halted halfway. This falls under examples of "planting the cause" or "still in transition": wanting to move quickly results in slowness, and wanting to advance leads to fruitless effort. Matters concerning official positions, salaries, and sources of wealth remain unconfirmed for a long time. Actions and agreements also fail to be realized. As for related lawsuits and losses from verbal disputes, they are all vague and indistinct. Therefore, there are red dense color, crimson dense color, dry dense color, deep red dense color, and purple dense color. The other colors, such as green, yellow, white, and black, also each have their own dense colors. The method of identification is simply based on distance: the color is not visible from afar, but appears when viewed closely. Therefore, all fourteen colors have their dense forms. In summary, dense color signifies "delay" and "stagnation": whenever dense color is observed, one should proceed cautiously and avoid haste, as greater urgency only increases stagnation. This is the key principle in interpreting dense color.

三．定色。定者，定而不移之色，內外一樣，明顯而可辨認也，而各色皆有定色。其事實如上論，即有氣有色相等，則為事實之先機，有此而為根據也。故凡有定色，則所者必發表，而達到目的，或有意外之兼，均為可能之達到，不另費手續，而無周折也。至於危險之色、驚險之色、驚疑損失之色、牢獄官非之色、孝服刑剋之色、破財牽制之色、受累是非之色，均從此定色而決斷之也。故有白定之色、慘定之色、黑定之色、枯定之色，其它青黃紅滑各色皆有定色。其認定法，則分遠近耳：其遠看有此色，近看有此色，均通稱為定色。放上述有十四種氣色，則定色亦有十四種氣色也。

The third type is called "fixed color." By "fixed," it means a color that is definite and unchanging, consistent both inside and out, clearly visible and easy to recognize; each of the fourteen colors can appear in a fixed state. The matters it indicates are like the "having qi and color" mentioned earlier, serving as clear omens of things that will certainly happen, allowing for definite conclusions to be drawn. Therefore, whenever a fixed color is observed, the matters being considered will surely be carried out openly and successfully, achieving their goals, and even bringing unexpected benefits, all smoothly obtained without needing additional efforts or procedures. As for the ominous aspects—dangerous colors, thrilling colors, colors indicating shock and loss, colors indicating imprisonment and legal troubles, colors indicating mourning and punishment, colors indicating financial loss and restrictions, and colors indicating being burdened by disputes—all are judged based on this fixed color. Therefore, there are fixed colors such as white, dark, black, and withered colors, and the other colors—green, yellow, red, and slippery—also have their fixed forms. The method of identifying fixed colors remains the same whether viewed from a distance or up close: if the color is present both from afar and when approached, it is called a fixed color. Therefore, among the above fourteen qi colors, there are also fourteen fixed colors. In summary, fixed color is characterized by the word "accuracy": whether auspicious or ominous, it will manifest as it appears and fulfill its meaning on time, being the most reliable of the three types of colors—floating, sinking, and fixed—when making judgments.

公篤曰：氣色為先天之動機，事實之表現，如其氣色發生，則有事實之應驗也。其氣色各有正當之關係，各有附帶之關係，各有連帶之關係，各有牽動之關係；又有因其人之地位如何，財產之等級如何，才智之賢愚如何，天性之剛柔如何，行事之廉潔與奸貪如何，決斷之持重與冒險如何，環境之安全與逼迫如何，器量之宏大與窄狹如何。此為相法之重要點，茲特分類詳註如下。

Chen Gongdu said: The appearance of color and aura is the manifestation of the earlier heaven's original motivation, and also the external expression of events. Whenever a certain color and aura appears, there must be a corresponding actual event to confirm it. Each kind of color and aura has its main corresponding matter, as well as secondary, connected, and related layers of relationships. In addition, one must also consider the person himself: his status high or low, his wealth level, his intelligence whether wise or foolish, his nature whether strong or gentle, his conduct whether upright or corrupt, his decision-making whether cautious or adventurous, his environment whether stable or oppressive, and his capacity whether broad or narrow. The same color and aura appearing on different people will result in completely different outcomes—this is the crucial point of physiognomy. Below is a detailed classification and explanation.

一．黃色，為最吉之色，皆屬喜慶之事實，為升官進職，獲功得祿，造人丁，得子女；常人則主進田宅，得利源，或進人丁子女，以及喜信結合，佳音遠至。二．紫色，為最吉之色，皆為喜慶之事實，四時皆亨吉也，為升官進職，得祿獲功，進入丁；常人則主進田宅，得利權，及進人丁子女，亦主佳音遠至。

First, yellow is the most auspicious color, indicating joyful events such as officials being promoted and receiving rewards, achieving meritorious deeds and gaining wealth, having a son or daughter, or receiving good news; for ordinary people, it signifies acquiring land and property, opening up sources of wealth, increasing family members, receiving good news, getting married, or hearing favorable messages from afar. Second, purple is also the most auspicious color, indicating joyful events and being favorable throughout all four seasons: officials being promoted and receiving rewards, achieving meritorious deeds and gaining wealth, and adding family members at home; for ordinary people, it signifies acquiring land and property, gaining power and benefits, having children, and receiving good news from afar.

三．青色，為平常之小不吉，於春令不忌，尚以明潤而得平安也；其它時令主疾厄流連，事實牽制，小遺累而多憂思，虛驚恐而多罣誤。四．白色，以瑩潔為定色，而秋令不忌，尚為平安之色；其它時令，則主孝服之哭泣，憂愁之隱患，疾病之糾纒，驚疑之不遂，血統之損傷。

Third, the color green, belongs to the category of ordinary minor misfortune. In spring, when it is the prevailing season, it is not to be avoided, and if the green is bright and lustrous, it still indicates safety; however, if it appears in other seasons, it signifies prolonged illness, being hindered in all affairs, experiencing minor troubles and much worry, often being startled by false alarms and having many things to be concerned about and delayed. Fourth, the color white, with a clear and pure hue, is considered auspicious. In autumn, when it is the prevailing season, it is not to be avoided, and still indicates safety; however, if it appears in other seasons, it signifies mourning and crying, worry and hidden troubles, persistent illness, uncertainty and anxiety, and failure in all matters, as well as injury to close family members.

五．燥色，為小損失之色，於夏令不忌，而無關係；其它時令皆不吉，主小損失，及細故之障礙，又生口舌是非，偏財遺累，及內顧之憂，而有牽制也。六．暗色，一名黯色，為疾厄病災之色，及有小人妨害，財星冷退，勞而不功，恩而有怨，及遺累多而義不容辭，事實煩而收效有限，又主心理隔塞，而不諒解。

Fifth, dry colors indicate minor losses. In summer, when it is the prevailing season, there is no problem; however, if it appears in other seasons, it is inauspicious, indicating minor financial loss, obstacles arising from trivial matters, and disputes and troubles from verbal conflicts. It also brings about burdens from unexpected sources of wealth, and worries within the household, causing one to be constantly restricted. Sixth, dark colors, also called dull colors, indicate illness and misfortune. They also signify interference from petty people, a decline in financial luck, efforts without results, and kindness leading to resentment. There are many burdens to deal with, and one cannot easily refuse due to face-saving considerations. Matters are complicated with limited results. Additionally, they indicate a growing gap between people, with mutual lack of understanding.

七．滑色，為疾厄之經者，及小冷退，小損財顧忌而生是非，防不勝防之小累，及多費手續而有周折，及事實延長而不結束之類也。八．膩色，為虛浮之影響，而有覊延逗留，中道多生障礙，每事不滿其願，結仇結怨，反覆無功，交際失敗，預失信，每事不完善，而有鬱結之例，及小病也。

Seventh, the slippery color indicates lighter illnesses, minor setbacks, and small losses of money; due to being cautious, one may end up causing disputes, and there are unavoidable minor troubles, which require more procedures and more detours when handling affairs, causing things to be delayed and not concluded promptly. Eighth, the sticky color indicates superficial and unfounded influences: things are delayed and obstructed halfway, and nothing can be done to one's satisfaction; it also indicates forming quarrels and grievances with others, which are repeated and end in vain, leading to failure in social interactions, breaking promises made beforehand; everything is not satisfactory, causing inner distress, and there are also some minor illnesses.

九．慘色，一名枯色，為不祥之色，主孝服哭泣，官訟牢獄，及損失受屈之破財，驚恐疑嫉之疾厄，人口多災，本身多病，事實多累，略多敗，及死災也。十．赤色，為不吉之色，四時皆不利，主孝服哭泣，危險驚恐，牢獄柳鎖，受傷成殘，暗害爭端，大病大敗，損失較大，及有性命之憂者。

Ninth, the gloomy color, also called the withered color, is an inauspicious color indicating mourning and weeping, legal troubles and imprisonment, suffering injustice and losing money, fear, suspicion, jealousy, and illness and misfortune; family members suffer many calamities, the person themselves are often sick, everything they are involved in leads to trouble, most plans fail, and there may even be the disaster of death. Tenth, the red color is an inauspicious color, unfavorable in all four seasons, indicating mourning and weeping, encountering danger and fear, being imprisoned and shackled, getting injured or disabled, being secretly harmed or involved in disputes, suffering a serious illness, experiencing a great defeat, suffering significant losses, and even facing the danger of life and death.

十一．絳色，為哭泣之色，專主刑人丁，主內哭泣之父母弟兄、妻妾子女，主外哭泣之血統至戚、母族妻族、叔伯姑嫜，亦主小疾，及失眠傷陰之例。十二．紅色，為不吉之色，而夏令減輕損失，主驚恐危險，受傷凶亡，飛災橫禍，失敗爭端，暗害牢獄，其妨害較大，危險較多，及死災之例。

Eleventh, the color vermilion signifies sorrow and is associated with calamities that affect family members. Internally, it refers to the death of parents, brothers, wives, concubines, and children; externally, it refers to the death of close relatives, maternal and marital relatives, and uncles, aunts, and maternal uncles. It also indicates minor illnesses, insomnia, and ailments affecting the yin aspect of the body. Twelfth, the color red is an inauspicious color. Its harmful effects can be somewhat mitigated when it is in season during summer. It signifies fear, danger, injury, or sudden death, unexpected misfortunes, failure of affairs, disputes with others, being secretly harmed, or imprisonment. This color causes greater harm and more danger, and may even lead to calamity resulting in death.

十三．黑色，為最危險之色，四時皆危險，獨冬令可以減輕破敗，主驚險破敗，危險受傷，官非牢獄，橫禍飛災，及大病大災，可以死亡之例。十四．晦色，一名滯色，又名塵垢色，為大疾厄之色，均出弱症居多，而有痼疾宿病於前者；亦主冷退破財，刑傷人丁，神經昏憤，事實顛倒，及死亡之例。

Thirteenth, black color is the most dangerous, indicating danger in all four seasons, but during winter when it is in command, it can alleviate ruin; it signifies peril, collapse, injury, legal troubles and imprisonment, sudden calamities, and major illness or disaster, possibly leading to death. Fourteenth, dull color, also called stagnant color or dusty color, is the color indicating major illness and disaster; it usually shows signs of weakness or pre-existing chronic diseases; it also indicates decline of family fortune, loss of wealth, injury to family members, mental confusion (the original text says 'confusion and anger' but should be 'confusion and dazed'), disordered actions, and severe cases may also lead to death.

公篤曰：上列各類氣色，而專司之各項事實，包括人事之吉凶禍福矣。然有輕重之點，而因其人指定之，以決其為何項事實也。此中當有輕重大小之分別，又有應受、傍受，及株累受之各異；有一項之專受，有兩項之兼受，有間接之連帶受也。茲特分類如下，以便持鑑者之推想而定之也。

Chen Gongdu said: The various kinds of auspicious and inauspicious appearances listed above, along with the various facts they govern, have already included all the good and bad fortune of human affairs. However, the same appearance still has distinctions of light and heavy significance, and it must be related to the person's status to determine exactly which matter it applies to. There are distinctions of light and heavy, as well as large and small, and there are differences between 'direct reception' (receiving directly), 'indirect reception' (being affected indirectly), and 'connected reception' (being involved and affected by others). Some apply only to one matter, some apply to two matters, and some are indirectly connected and affected. The following classification is specially listed to help those who use mirrors for observation to infer and determine.

一．黃紫二氣色，均為吉慶之氣色，如發現於有貴權之人，則應為升遷進職，得權獲功，增財祿而復嘉獎，旺人丁而復喜慶之例也。二．黃紫二氣色，如發現於富紳豪商之人，則應為增進田宅，開闢利源，乘時之厚利，無因之進財，人口平安，又旺子女之例也。

First, the yellow and purple hues are both auspicious colors. If they appear on a person in a position of rank and authority, it indicates promotion, gaining power and achievements, an increase in wealth and official rewards, and a flourishing family with additional good fortune. Second, if yellow and purple hues appear on wealthy merchants, it signifies acquiring land and property, opening new sources of wealth, making substantial profits by seizing opportunities, or unexpectedly receiving a fortune. At the same time, the household remains safe and secure, and the children are also thriving.

三．黃紫二氣色，如發現於貧役苦工之人，則應為得意外之奇財，投機之倍利，或為族戚之補助，而有生機，或為鄰友之結合，而有辦法，人丁亦為安好之例也。四．黃紫二氣色，如發現於賤業下流之人，則應為雖奇之遇合，名噪於一時，意外之生機，獲利於膨脹，或為貴人之賞識，儘量成全，或為富者之愛惜，盡力提拔之例也。此為地位資格之不同，而貴賤富貧之等級各異，因之而享受也。

Third, if the colors yellow and purple appear on a poor person engaged in hard labor, the outcome will be an unexpected windfall, or making a profit many times over through cunning means; or receiving aid from relatives and kin, thereby securing a means of livelihood; or collaborating with neighbors and friends to find a solution; and the household members will also remain safe and unharmed. Fourth, if the colors yellow and purple appear on someone engaged in lowly occupations, living in a lowly position, the outcome will be a rare and fortunate encounter, causing a sudden fame; unexpectedly finding a means of survival, profiting from rising market conditions; or being recognized and supported by a nobleman, or being cherished and promoted by a wealthy person. It is evident that different social standings and statuses result in varying levels of fortune and privilege.

五．黃紫二氣色，如發現於有才智之人，則應為略周詳而如願，時機相合而遂心，知交戚誼之援助，上親下合之融洽，儘量而獲其職權利益之倍功也。六．黃紫二氣色，如發現於無才智之人，則應為名不而達到，利不勞而成功，用人而得力，託人而可靠，而獲其自然利益之半功也。

Fifth, if yellow and purple colors appear on a person with wisdom, the outcome will be thorough planning and everything going as desired, with timing in harmony and all things proceeding smoothly. There will be assistance from friends and relatives, and harmony with people above and below. Thus, one can fully obtain authority and benefits, achieving double the results. Sixth, if yellow and purple colors appear on a person without wisdom, the outcome will be that reputation comes without seeking and benefits are obtained without effort. People used will be effective, and those entrusted will be reliable. However, the results will only be half of what is naturally achieved, falling short of those with wisdom.

七．黃紫二氣色，如發現於中才之人，則應為借力而進取，因此而達彼之過渡階梯，結合而互利，守內而達外之同舟共濟，而獲其一舉兩得之名實相符也。此為才智之賢愚不同，而享受之利益有餘不足各異也。八．黃紫二氣色，如發現於性情急躁之人，則應為倉猝之進，而投其機，積極之勇為，而捷其時。其成功也速，其發達也暴，作暫而不久之例。

Seventh, if the colors yellow and purple appear on a person of average ability, it indicates relying on others' strength to advance, using one end as a bridge to reach the other, forming a transitional step; working together with others to benefit both sides, maintaining propriety internally and expanding situations externally, sharing the same boat; thus, name and reality correspond, achieving two benefits at once. It is evident that people of different abilities and wisdom receive different levels of benefits. Eighth, if the colors yellow and purple appear on a person with a quick temper, it indicates acting hastily and seizing the opportunity at the right moment, being proactive and taking the initiative. Such people achieve success quickly and rise rapidly, but this success is temporary and not lasting.

九．黃紫二氣色，如發現於性情慈柔之人，則應為遠深慮，稱見以成功，見解周到，入手而奏效。其成功也遲緩，其發達也平穩，作以守為進之例。十．黃紫二氣色，如發現於不剛不柔之人，則應為借題發揮之間接，而有進展；待時而動之正當，而有利益。其成功也穩固，其發達也知足，作守義持久之例。此為性情之剛柔不同，而所獲利益之勇為取守持久各異也。

Ninth, if yellow and purple colors appear on someone who is kind, gentle, and compliant, it indicates deep planning and steady insight leading to success, thorough consideration, and immediate effectiveness. Such people achieve success slowly and attain prosperity steadily, belonging to those who advance by holding back. Tenth, if yellow and purple colors appear on someone neither firm nor yielding, with a moderate disposition, it indicates making progress through indirect means and taking proper action when the time is ripe to gain benefits. Such people achieve stable success and, after attaining prosperity, remain content, belonging to those who uphold righteousness and can maintain their success over time. Clearly, differing temperaments of firmness and flexibility result in different outcomes in terms of bold advancement, maintaining success, and enduring perseverance.

十一．黃紫二氣色，如發現於行事廉潔之人，則應為好名而務德，從善而務功，其所也皆從正軌之進益，其所取也皆從正義之途徑，作名重利輕者論。十二．黃紫二氣色，如發現於行事奸貪之人，則應為奇巧之鑽營，無微不至；卑鄙之諂諛，無丑不備。其所也偏邪，其所取也苛斂，作利重名惡者論。

Eleventh, if the colors yellow and purple appear on a person who acts with integrity and uprightness, it indicates that he values a good reputation and strives to cultivate virtue, seeks goodness and endeavors to achieve meritorious deeds; all gains he obtains follow the proper path, and all wealth he acquires is through just means. This can be interpreted as 'reputation is more important than profit'. Twelfth, if the colors yellow and purple appear on a person who acts deceitfully and greedily, it indicates that he resorts to underhanded tactics, is ever so willing to take advantage of any opportunity, flatters and ingratiates himself, displaying all sorts of base behavior; the paths he takes are crooked, and the wealth he acquires is obtained through harsh exploitation. This can be interpreted as 'prioritizing profit while having a bad reputation'.

十三．黃紫二氣色，如發現於廉潔奸貪之間，則應為盡其智力之進益，完其責任之成功，欲善而不敢自決，欲惡而不敢放縱，作名利相符者論。此為行事之廉潔奸貪不同，而務名趨利與雙得之各異也。十四．黃紫二氣色，如發現於決斷持重之人，則應為守規矩而不越，以獲其功；盡天職而不亂，以成其利。進取有止境，而獲平安之福；成功亦穩固，而採持久之計，作有秩序之利益論。

Thirteenth, if the colors yellow and purple appear on a person who is upright and honest or corrupt and greedy, it indicates that he uses his intelligence to seek benefits and fulfills his responsibilities to achieve success. He wishes to do good deeds but hesitates to take the initiative, and he wants to do evil but dares not act freely. This can be interpreted as 'name and gain are in harmony'. It is evident that the conduct of an upright person differs from that of a corrupt one; whether he seeks reputation, pursues profit, or gains both, they vary accordingly. Fourteenth, if the colors yellow and purple appear on a person who is decisive and cautious, it indicates that he adheres to rules without overstepping, thus achieving effectiveness; he fulfills his duties without disorder, thereby gaining benefits. In his pursuit of advancement, he knows when to stop, thus attaining peace and blessings; his success is solid, and he follows a long-term strategy. This can be interpreted as 'ordered benefits'.

十五．黃紫二氣色，如發現於決斷冒險之人，則應為無限止之發達，有勉強之走險，不計危險飄搖，偏重於事業；不避嫌疑勞怨，偏重於私慾，作越軌之暴發論。十六．黃紫二氣色，如發現界於持重冒險之間，則應為苟安之進益，逼迫之發展；有意營，而偏發不足；無心進取，而偏能達到，作臨時採擇論。此決斷之持重冒險不同，而利益之多寡久暫各異也。

Fifteenth, if yellow and purple colors appear on a person who is decisive and venturesome, the outcome is boundless prosperity, with some element of forced risk-taking: disregarding risks and instability, focusing entirely on career; avoiding no suspicion or hardship, yet emphasizing the satisfaction of private desires. This can be interpreted as "unlawful sudden success." Sixteenth, if yellow and purple colors appear on a person who is cautious and venturesome, the outcome is a modest gain amidst seeking security, driven by circumstances leading to some development: those who earnestly endeavor fail to succeed, while those who do not actively seek advancement unexpectedly achieve success. This can be interpreted as "temporary adaptation and selection." Thus, the difference between being cautious and venturesome in decision-making leads to different amounts and durations of gain.

十七．黃紫二氣色，如發現於環境安全之人，則應為少而多成，不勞而多遂，順其時勢而為之，因其人力而取之，作預者論。十八．黃紫二氣色，如發現於環境逼迫之人，則應為妄想之進取，僥倖而成功，過分之貪求，儘量而發展，逆其時勢而強為之，用其機智而櫻奪之，作乘機者論。

Seventeenth, if yellow and purple colors appear on someone in a stable situation, it indicates that little effort is needed but many things are achieved, and many wishes are fulfilled without much labor. One should follow the trend and take advantage of human resources, and this can be interpreted as "having prepared in advance, and success comes naturally." Eighteenth, if yellow and purple colors appear on someone in a difficult situation, it indicates that one has unrealistic ambitions and relies on luck to succeed. One desires too much but also exerts effort; acting against the trend and striving forcefully, using all one's cunning to compete, this can be interpreted as "taking advantage of opportunities through cunning."

十九．黃紫二氣色，如發現於界於安全逼迫之間，則應為猶豫之理想，遠因之消息傳來拘定之行為，間接之事實進捷，美而不足之利益，而不遇之半遂，作小成功者論。此為環境之安全逼迫不同，而靜待強為與兩可之各異也。二十．黃紫二氣色，如發現於器量宏大之人，則應為舍小而全大，寧靜而致遠，先知之堅決，完善之成功，和衷共濟而利人利己，審勢逢時而獲利獲名，作明哲遠者論。

Nineteenth, if the colors yellow and purple appear on someone whose situation is between stability and pressure, it indicates that although ideals exist, there is hesitation and indecision; messages coming from afar actually hinder action; matters can only be advanced through indirect means; although benefits are within reach, they are always slightly lacking, and opportunities are not favorable, so only half of the wishes can be fulfilled. Therefore, the environment being stable or pressured is different; whether to wait for the right moment, act forcefully, or be in between, the situations vary. Twentieth, if the colors yellow and purple appear on a person of great capacity, it indicates sacrificing small gains for greater ones, and achieving distant goals through tranquility; having foresight and firm decisions, achieving complete success; working harmoniously with others for mutual benefit, examining the situation, seizing the opportunity, and gaining both reputation and wealth. This can be interpreted as "wise and far-sighted."

廿一．黃紫二氣色，如發現於器量窄狹之人，則應為貪小而好勝，務多而負氣，力輕任重之發達，意驕氣傲之成功，作自用而專者論。廿二．黃紫二氣色，如發現於界於宏大窄狹之間，則應為念舊而不容惡，漏少盈多；好德而不忍辱，勞倍功半；短期之利益有成，暫時之同舟共濟，作因勢倚人者論。比為器量之宏大窄狹不同，而所容之利益、治亂之加減各異也。

Twenty-first, if the colors yellow and purple appear on a person with a narrow mind, it indicates a tendency to seek small gains and be competitive, to desire more in everything and act on impulse; lacking ability yet taking on heavy responsibilities and hoping for success by chance, being content with success and arrogant, achieving success through such means. This should be interpreted as "stubborn and self-willed, acting independently and arbitrarily." Twenty-second, if the colors yellow and purple appear on a person with a mind that is between broad and narrow, it indicates remembering old kindnesses but not tolerating wicked people, having some shortcomings in small matters but overall achieving more; valuing virtue but not enduring humiliation, exerting double the effort yet achieving half the result; gaining only temporary benefits and being able to cooperate only temporarily. This should be interpreted as "taking advantage of circumstances and relying on others' strength." It is evident that the difference in the breadth of a person's mind leads to different capacities for accommodating benefits, and the increase or decrease in such capacities during times of peace or chaos also varies accordingly.

廿三．黑赤紅慘之氣色，為死亡破敗、危險傷殘最凶之氣色。如發現於有貴權之人，則應為危險牢獄，罷職失權，重則滅門赤族之例：有應震上之招嫉，有應爭權之暗害，有應結黨之仇讎，有應守義之赴難。廿四．黑赤紅慘之氣色，如發現於富紳豪商之人，則應為驚險破產，損失株累，亦主重刑人丁之例：有應盜匪之殘害，有應小人之乘隙，有應戚族之內患，有應鄰里之覬覦。

Twenty-third, the four colors black, red, crimson, and惨 (gloomy) are the most ominous colors indicating death, ruin, danger, and injury. If these appear on a person of noble rank or authority, the outcome will be entrapment in danger and imprisonment, dismissal from office and loss of power, and in severe cases, the entire family being executed. Some will be due to excessive merit alarming the sovereign and attracting hatred, others due to contention for power leading to secret plots against them, others due to forming factions and creating enemies, and others due to steadfast righteousness and being bravely sacrificed. Twenty-fourth, if these four colors appear on wealthy merchants and gentry, it indicates perilous financial loss and being implicated in others' misfortunes, and also signifies repeated punishments and loss of family members. Some will be due to bandit raids and destruction, others due to villains taking advantage of opportunities, others due to internal strife caused by relatives and clan members, and others due to neighbors harboring ill intentions and plotting against them.

廿五．黑赤紅慘之氣色，如發現於貧役苦工之人，則應為驚災損失，株累拘留，重則為天災發生於意外，次則為人事發生於不測：有應水火之浩劫，有應盜之誣攀，有應血光之災厄，有應時勢之危害。廿六．黑赤紅慘之氣色，如發現於下流賤業之人，則應為驚災伽鎖，喪財流離，重則為懸樑刎頸，而出下策之短見；輕則為流離辛苦，而受挫折之困乏：有應妄貪而受禍，有應愚拙而受詐，毀飢膚，殘肢體，人流離，財耗散。此為地位資格之不同，而貴富貧賤之等級各異，其正受傍受連帶受之禍患也。

Twenty-fifth, if the colors black, red, and crimson appear on a poor and laboring person, the outcome will be calamity, fright, loss of wealth, and being implicated and imprisoned. The worst case is sudden natural disasters from heaven, the next is unforeseen human misfortunes: some will face great danger from water and fire, some will be falsely accused and implicated by thieves, some will suffer from bloodshed, and some will face turmoil in the times. Twenty-sixth, if these four colors appear on a person engaged in lowly occupations and of low status, the outcome will be calamity, fear, wearing shackles, losing all wealth and being homeless. The worst case is even suicide by hanging; the lighter cases are also hardship, setbacks, and poverty. Some will suffer from greed and ambition leading to misfortune, some will be deceived due to foolishness and incompetence; thus, they may suffer injuries, damage to limbs, people scattering and dispersing, and all wealth being lost. It is evident that different social standings and distinctions between wealth and poverty lead to different kinds of misfortunes: some are directly suffered, some are suffered through association, and some are suffered due to being implicated.

廿七．黑赤紅慘之氣色，如發現於有才智之人，則應為弄巧反拙之驚險，欲益反損之危害；或為自恃之養癱遺患，或為強行之中道崩潰；厚利而蔽其聰明，私慾而忘其危險也。廿八．黑赤紅慘之氣色，如發現於無才智之人，則應為投陷阱而猶貪，蹈白刃而罔覺；或為權利之引誘而傾覆之，或為邪淫之縱慾而亡身也。

Twenty-seventh, if the colors black, red, crimson, and dark appear on a person of intelligence, it indicates that self-deception leads to clumsy efforts and dangerous situations, and that seeking gain results in loss and harm. It may also mean that relying on one's talent leads to hidden troubles, or that forcing progress leads to collapse in the middle. In the end, it is great profit that clouds his wisdom, and personal desire that makes him forget danger. Twenty-eighth, if these four colors appear on a person without intelligence, it indicates that he steps into a trap yet remains greedy, or that he stands on a blade without realizing it. It may also mean that he is overturned by power and wealth, or that he indulges in vice and sensuality, leading to his downfall.

廿九．黑赤紅慘之氣色，如發現於中才之人，則應為受屈之隱患，株累之驚險，蛛絲馬跡之糾纏，損失而復牽延，族欺戚累之包圍，親情而復仇敵。此為才智賢愚之不同，而巧受屈受與間接受之禍患各異也。三十．黑赤紅慘之氣色，如發現於性情急躁之人，則應為剛愎自用之輕舉，種因招尤之飛災。強梁作膽，執一而不計其生死，不顧其後也；驕悍為懷，辱人而不達其時機，取咎之道也。

Twenty-ninth, if the colors black, red, crimson, and dark appear on a person of average ability, it indicates suffering from injustice and hidden worries, and the danger of being implicated in others' troubles. Matters become as tangled as spider silk, with confusion and complications. Loss of wealth occurs, and further delays and entanglements follow. One is oppressed by relatives and burdened by family members, surrounded on all sides. Even those who are supposed to be close relatives turn into enemies. It is evident that the wisdom and intelligence of people differ; some suffer misfortune due to taking shortcuts, others due to being wronged, and others are indirectly involved. Each case is different. Thirtieth, if these four colors appear on a person with a hot temper, it indicates stubbornness and rash actions, planting one's own misfortune and inviting sudden calamities. Relying on brutality as courage, being stubborn without considering life or death, and disregarding consequences; harboring arrogance and cruelty, insulting others without considering the timing—these are all paths leading to self-inflicted guilt.

卅一．黑赤紅慘之氣色，如發現於性情慈柔之人，則應為守己而安其欺詐，持理而安其株累，受侮辱而復破敗，臨不測而復忐忑，猶豫不決，輕重失當也。卅二．黑赤紅慘之氣色，如發現於不剛不柔之人，則應為識人不足之損失，明知故犯之妨害；或為小利熏心而蒙蔽，大患隨之；或為倉猝失足而觸阱，兩禍攻之。此為性情之剛柔不同，而受禍之輕重與複雜各異也。

Thirty-first, if the colors black, red, and crimson appear on a person who is gentle and kind-hearted, it indicates that they will remain content with their own position but suffer from others' deceit, act according to reason but be implicated by others; they will suffer humiliation and loss, and when unexpected events occur, they will be anxious in their hearts. They will be indecisive in matters, and fail to judge the urgency and importance properly. Thirty-second, if these four colors appear on a person who is neither strong nor gentle, and whose nature is moderate, it indicates that they will misjudge people and suffer losses, or act against what is clearly impossible and thus invite obstacles; or be blinded by small gains and suffer great calamities soon after; or rush into a trap without thinking, and face two kinds of misfortunes at once. It is evident that the severity and complexity of the misfortunes vary according to the nature of the person, whether they are gentle or strong.

卅三．黑赤紅慘之氣色，如發現於行事廉潔之人，則應為不貪而受損失，慕義而受禍患，無因而受毀謗，意見不合也；有為而受狙擊，志向不黨也。卅四．黑赤紅摻之氣色，如發現於行事奸貪之人，則應為妄念之受牢獄，卑汙之結仇怨；奇珍玩品之爭奪，而為大破敗；狗馬聲色之淫蕩，而成暗殺機。

Thirty-third, if the four colors black, red, crimson, and dark appear on a person who acts with integrity and uprightness, it indicates that he does not seek gain yet still suffers loss, and that his admiration for righteousness brings him misfortune; he is slandered without cause merely because he disagrees with others; his efforts are sabotaged secretly because he refuses to compromise his principles. Thirty-fourth, if these four colors appear on a person who acts deceitfully and greedily, it indicates that he is imprisoned due to his reckless desires, and incurs enmity through his base actions; he causes great ruin by fighting over rare treasures, and invites death through his indulgence in gambling, horses, and sensual pleasures.

卅五．黑赤紅慘之氣色，如發現於行事廉潔奸貪之間，則應為細故而生大患，片言而動殺機；恩怨混合，而為凶禍之門；親疏離間，而為是非之窟。此為行事之廉潔奸貪不同，而安禍之舍取與附勢各異也。卅六．黑赤紅慘之氣色，如發現於決斷持重之人，則應為預算中變之損失，穩見顧忌之危害，求全不全之驚損，疑是疑非之遺誤，臨時中潰，患生肘腋也。

Thirty-fifth, if the colors black, red, crimson, and dark appear on a person who is upright and honest or corrupt and greedy, it indicates that a small matter may lead to a great disaster, as a single word may trigger a deadly situation. When kindness and resentment are mixed together, they become the gateway to calamity. When close and distant relationships are undermined, they become the nest of disputes. Thus, in conduct, the upright and the corrupt differ, and when disaster strikes, whether to take or abandon, whether to rely on power, varies accordingly. Thirty-sixth, if these four colors appear on a person who is decisive and cautious, it indicates that the original plan may change midway, causing loss. Being overly cautious and overthinking may become a harm. Seeking completeness may result in loss and financial damage. Doubtful and uncertain decisions may lead to missed opportunities. Suddenly, when faced with a situation, one may collapse, and the disaster arises from close quarters.

卅七．黑赤紅慘之氣色，如發現於決斷冒險之人，則應為孤注行止之傾覆，力輕任重之失敗；忘恩思怨之進逼，而受反動之圈套；以淫害正之偏見，而受親近之愚弄也。卅八．黑赤紅慘之氣色，如現發於決斷持重冒險之間，則應為計劃周詳而反掣肘，人力充足而反障礙，經危險而有急智之轉機，見破敗而有中止之變。此為決斷之與持重冒險不同，而受禍之大小與減等亦各異也。

Thirty-seventh, if the four colors black, red, crimson, and dark appear on someone who is making a decisive decision or taking a risky action, it indicates a desperate gamble leading to total collapse, insufficient strength yet bearing heavy responsibilities resulting in failure; forgetting gratitude and remembering grievances, advancing step by step with aggression, only to be trapped in a trap set by others; holding a biased view of using evil to counter good, only to be deceived by those close to them. Thirty-eighth, if these four colors appear on someone who is cautious and venturesome, it indicates that although the plan is well thought out, it is obstructed; although there are enough people, they become obstacles. However, when facing danger, one can find a way out through quick thinking, and when about to collapse, one can stop in the middle and change the situation. This shows that being cautious and venturesome differ in decision-making, and the degree of misfortune and the ability to reduce it also vary.

卅九．黑赤紅慘之氣色，如發現於環境安全之人，則應為嗜好引誘之危害，族戚連帶之侵犯；內務有隙，而入凌虐之；外交設阱，而入陷害之。四十．黑色紅慘之氣色，如發現於環境逼迫之人，則應為一再之挫折，三四之驚險，身敗名毀，力盡援絕；或為仇怨嫌族之阻撓，或為血光疾厄之逗留，而臨不測也。

Thirty-ninth, if the colors black, red, crimson, and dark appear on someone in a stable situation, it indicates being harmed by personal indulgences, and being disturbed by relatives and kin; once there is a crack in family affairs, someone will take advantage and harass them; also, if there are traps set in external dealings, someone will take the opportunity to harm them. Fortieth, if these four colors appear on someone in a desperate situation, it indicates repeated setbacks, three or four consecutive dangers, leading to ruin and loss of reputation, exhaustion of strength and loss of external support; or being obstructed by enemies or relatives with grievances, or being held back by bloodshed and illness, resulting in unexpected misfortune.

四一．黑赤紅慘之氣色，如發現於環境在安全逼迫之間，則應為進取而受損阻，退守而失權利；虛榮引入危機，特利誘入絕地；進退狠狠而有害，行止顧忌而招尤。此為環境之安全逼迫不同，而受禍出於意外與趨向各異也。四二．黑赤紅慘之氣色，如發現於器量宏大之人，則應為天災之驚恐損失，時勢之風潮妨害，血統之連帶憂患，氣候之六淫疾苦，及刑人丁而破敗也。

Forty-first, if the colors black, red, and crimson appear on someone whose situation is between security and pressure, the outcome will be that attempting to advance meets resistance and loss, while retreating results in the loss of power; being led into crisis by vanity and falling into dire straits due to special profits; finding it difficult to move forward or retreat, with harm everywhere; hesitating between action and inaction, leading to resentment. It is evident that the environment of security and pressure differs, and whether misfortunes come from unexpected events or are predictable, their outcomes vary. Forty-second, if these four colors appear on a person of great capacity, the outcome will be fear and loss from natural disasters, hindrances from prevailing circumstances, worries from family ties, illness from external pathogens known as the six yin, and the decline of the household due to the punishment of family members.

四三．黑赤紅慘之氣色，如發現於器量窄狹之人，則應為剛復自用之損失，才短蹈危之刎頸；驕慢見害於上下，負氣見逼於親近；邪淫之種惡因，財利之生媒孽也。四四．黑赤紅慘之氣色，如發現於器量界於宏大窄狹之間，則應為欲忍不忍之失機，疑是疑非之妨害；恩怨相混而動殺機，疏懶不常而傷人口；輕重不當之乖戾，去就不宜之損失。此為器量之宏大窄狹不同，而持靜與走險之禍患各異也。

Forty-third, if the colors black, red, and crimson appear on a person of narrow-mindedness, the outcome will be stubbornness and self-will leading to loss, insufficient ability yet being in a dangerous situation resulting in self-inflicted death by刎; due to arrogance and negligence, both superiors and subordinates suffer harm, and due to impulsive actions, one is forced by close associates; indulgence in improper desires sows evil causes, and greed for wealth brings calamity. Forty-fourth, if these four colors appear on a person whose capacity is between broad and narrow, the outcome will be wanting to restrain oneself yet failing to do so, thus missing opportunities; doubting and uncertain, thus suffering hindrance; entangled in both kindness and resentment, thus inciting conflict; careless and inconsistent, thus harming family members; improper handling of matters, thus causing discord; and improper decisions on matters of departure and retention, thus suffering loss. It is evident that the difference between broad and narrow capacity leads to different outcomes, whether calamity comes from maintaining stillness or from taking risks.

四五．滑膩躁晦之氣色，皆為冷退疾厄、憂疑哭泣之氣色也。如發現於有貴權之人，則應為七情六慾而成內因之病，交達遊戲而損浮耗之財；或為奴僕倫盜之損失，或為血統瓜葛之哭泣，或為意見不合之同僚嫉妒，或為措置不宜之用人遺誤也。四六．滑膩躁晦之氣色，如發於於富紳豪商之人，則應為醫藥遺誤而成反覆之病，六親遺累而損吞聲之財；小人之偷盜，鄉黨之搕詐，人丁之災疾，哭泣之冷退也。

Forty-fifth, the four kinds of complexion—slippery, greasy, dry, and dull—generally indicate the decline of the household, illness and misfortune, and matters of worry, doubt, and weeping. If these appear on a person of rank and authority, they signify diseases caused by disturbances of the seven emotions and desires, and expenses incurred through socializing, entertaining, and leisure activities. Alternatively, they may indicate losses due to servants stealing, mourning and weeping caused by disputes among close relatives, jealousy from disagreements with colleagues, or mistakes due to improper appointments and lack of clarity in employing people. Forty-sixth, if these four colors appear on wealthy merchants and gentry, they indicate diseases that result from neglecting medical treatment and are chronic and persistent. They also signify being burdened by the six relations, losing wealth, and having to endure silently. Additionally, they may involve theft by petty people, false accusations from neighbors, illness among family members, mourning and weeping, and the decline of the household.

四七．滑膩躁晦之氣色，如發現於貧役苦工之人，則應為五勞六淫而成外因之病，交易失慎而損委屈之財；友鄰之煩擾，同室之是非，妻官之遺失物品，子女之疾厄血光也。四八．滑膩躁晦之氣色，如發現於賤業下流之人，則應為失調失慎而成養身之病，物器破壞而損浮費之財；同業網羅而受其欺詐，應付失宜而受其垂辱；環境之顧忌叢生，影響之憂患常至。此為地位資格之不同，而富貴貧賤之等級各異，所受之疾厄冷退、憂患牽制之事實不一也。

Forty-seventh, if the four colors of slickness, dryness, turbidity, and obscurity appear on a poor person engaged in hard labor, they indicate the occurrence of "five labors" and "six external pathogenic factors" causing external diseases, losses due to careless business dealings and being wronged; also disturbances from neighbors and friends, conflicts with those living together, loss of items in the wife's domain, and illness or accidents involving children. Forty-eighth, if these four colors appear on someone engaged in lowly occupations and living in a lowly position, they indicate disorder in daily routines, lack of proper care leading to illness, damage to belongings resulting in unnecessary expenses; being deceived by competitors, humiliation due to improper handling; and constant suspicion and worries in the environment, with continuous troubles. It is evident that different status and qualifications lead to different levels of wealth and poverty, and thus the kinds of diseases, cold retreats, worries, and constraints they face also vary. In the text, "five labors" refer to prolonged looking, lying down, sitting, standing, and walking, which harm the body, while "six external pathogenic factors" refer to wind, cold, heat, dampness, dryness, and fire, all of which are the causes of diseases from external influences.

四九．滑膩躁晦之氣色，如發現於有才智之人，則應為易地失養而成水土不和之病，放浪不羈而損輕視之財；不矜細行之遺悞，不拘小節之招嫉，驕慢不禮之結怨，輕視不屈之失利也。五十．滑膩澡晦之氣色，如發現於無才智之人，則應為形神不和而有凝滯痞塞之病，恍憾昏沉而損欺詐吃虧之財；錯受其累而復遭凌虐，枉費其勞而復受拖累，根本錯侯，事實顛倒也。

Forty-nine, if the four colors of slickness, dryness, heat and obscurity appear on a person of intelligence, it indicates a change of place leading to illness due to unsuitable water and soil, reckless behavior, carelessness with money resulting in loss; neglecting small actions leading to mistakes, disregard for minor etiquette causing resentment, arrogance and rudeness resulting in enmity, and looking down on others, refusing to compromise, leading to loss of benefits. Fifty, if these four colors appear on a person without intelligence, it indicates disharmony between body and spirit, ailments such as stagnation of qi and痞塞 in the chest and abdomen; mental confusion and drowsiness, being deceived and losing money; suffering unnecessary troubles and being mistreated, wasting effort and being burdened further, fundamentally making wrong judgments, and naturally leading to confusion and disorder.

五一．滑膩躁晦之氣色，如發現於中才之人，則應為煩擾顧忌而成鬱結怔忡之病，挪雜不一而損牽制失宜之財；名受毀謗而復羈絆，利受損阻而復不結；防不勝防之人丁災刑，忍無可忍之是非交際。此為才智之賢愚不同，而受損阻冷退之原因各異也。五二．滑膩躁晦之氣色，如發現於性情急躁之人，則應為氣血兩傷而成神經之病，浮大矜誇而損嫌費之財；強迫進而見挫折，好勝竹人而生暗害，偏見之誤而刑人丁，執一之失而招反向也。

Fifty-first, if the four colors of slickness, stickiness, dryness, and obscurity appear in a person of average ability, it indicates troubles and worries leading to stagnation and depression, heart palpitations and restlessness; affairs in disorder, loss of money due to improper handling; reputation damaged by slander and restricted by obstacles, benefits obstructed and unresolved; family members suffering from misfortune and injuries, with dangers and injuries hard to prevent; and disputes in social interactions becoming unbearable. It shows that those with different abilities and wisdom suffer from different obstacles and losses, and the decline of family fortune has different causes. Fifty-second, if these four colors appear in a person with an impetuous temper, it indicates damage to both blood and qi, leading to nervous disorders; boastful and exaggerated speech and actions resulting in the expenditure of money that causes resentment; pushing forward forcefully leading to setbacks, and being overly competitive and domineering leading to hidden harm; causing injuries to family members due to prejudice and mistakes, and facing resistance due to stubbornness.

五三．滑膩躁晦之氣色，如發現於性情慈柔之人，則應為反覆遲疑而成拖延之病，養癱遺患而損欺詐之財；每事不結束而波外生波，猶豫不決斷而怨中生怨；措施不宜，誤人累己；認識不當，遺患結仇；誤惜之刑剋，狐疑之冷退也。五四．滑膩躁晦之氣色，如發現於性情執中之人，則應為天地六淫之氣候病，情義包圍誤財，畏嫌招嫌之是非口舌，疑損終損之糾纏障礙。此為性情剛柔之不同，而損阻之誤受正受各異也。

Fifty-third, if the four colors of slickness, dryness, clarity and obscurity appear on a person with a gentle and weak nature, it indicates a disease that is lingering and prolonged, with repeated hesitation and delay; indulgence in leniency allows villains to flourish and leads to the accumulation of hidden dangers, resulting in being deceived and losing money; every matter fails to conclude, with one problem not settled before another arises; encountering matters with hesitation and indecision leads to accumulated grievances; improper handling causes harm to others and brings self-reproach; lack of clear understanding leaves hidden dangers and creates enemies; due to temporary indulgence and leniency, punishment is incurred; due to suspicion and indecision, the family's fortune declines. Fifty-fourth, if these four colors appear on a person with a firm and decisive nature, it indicates diseases caused by the six external pathogenic factors of wind, cold, heat, dampness, dryness, and fire in the natural world; being surrounded by human relationships and morality leads to financial loss; the more one fears causing suspicion, the more suspicion arises, leading to verbal disputes; suspicion leads to actual loss, and entanglements cause constant obstacles. It is evident that different natures of people, whether they suffer from misfortune or proper affliction, vary accordingly.

五五．滑膩躁晦之氣色，如發現於行事廉潔之人，則應為拘泥不妄而成隱鬱氣質之病，慎細中止而損審查固執之財；無稽之黑白飛來，而不見容於濁；好名之影向數見，而不見容於貪；哭泣執體而鋪張，處事穩見而不達也。五六．滑膩躁晦之氣色，如發現於行事奸貪之人，則應為花天酒地而成虛弱之病，機深狡詐而損橫禍之財；進而不知足，任意驕淫以生暗害；退而不守矩，違言忤戾而結仇怨；哭泣誤於惜小，冷退誤於私慾也。

Fifty-fifth, if the four colors of slickness, stickiness, dryness, and obscurity appear on a person who acts with integrity and purity, it indicates a tendency to be overly cautious and rigid, hesitating to act recklessly, leading to a stagnation of life qi within the body; being overly meticulous in affairs leads to halting midway, causing loss of wealth due to repeated scrutiny and stubbornness; sudden accusations that invert truth and falsehood arise because of being disliked by the corrupt; the influence of seeking reputation constantly appears because of being disliked by the greedy; when handling funerals, one is overly concerned with appearances and extravagance, leading to difficulties in affairs despite steady conduct. Fifty-sixth, if these four colors appear on a person who acts deceitfully and greedily, it indicates indulgence in revelry leading to physical weakness; deep scheming and cunning bring sudden misfortunes and financial loss; when in power, one is never satisfied, behaving arrogantly and indulgently, secretly inviting calamity; when out of power, one fails to abide by rules, speaking against propriety and offending others, thus accumulating enmity; when handling funerals, one is unwilling to spend on small matters, causing mistakes, and the decline of the family is due to excessive attachment to personal desires.

五七．滑膩躁晦之氣色，如發現行事界於廉潔奸貪之間，則應為煩擾不堪而成複雜之病，動靜躊躕而損顧忌之財；散漫無綱領之舉動，猶豫有過折之徒劣，是非不決，恩怨不明。比為行事之廉潔奸貪不同，而有餘不足之損阻各異也。五八．滑膩躁晦之氣色，如發現於決斷持重之人，則應為深遠慮而成胃噎傷陰之疾，預準備而損蛛絲馬跡之財；舍小全大而均受障礙，謹言慎行而反招讒嫉；時事轉移之妨害，人事變遷之挫折也。

Fifty-seventh, if the four colors of slickness, dryness, heat and obscurity appear on someone who is both upright and greedy, it indicates troubles and complex diseases; every movement and stillness is hesitant, due to excessive worries leading to financial loss; actions are scattered without direction, and constant turning in hesitation leads to nothing but inferior results; right and wrong cannot be decided, and grievances remain unclear. Thus, the difference between integrity and greed in conduct leads to varying degrees of obstacles. Fifty-eighth, if these four colors appear on a person who is decisive and cautious, it indicates overthinking leading to ailments such as obstruction and damage to the yin aspect of the stomach; being overly prepared for everything, yet losing money in trivial matters; wanting to abandon small gains for greater ones, yet facing constant obstacles; being cautious and restrained only leads to slander and jealousy; additionally, there are hindrances from changing circumstances and setbacks from personnel changes.

五九．滑膩躁晦之氣色，如發現於決斷冒險之人，則應為隱忍含垢而成氣憤之病，驚魂動魄妨害而損無名之財；強迫進行，將成而忽敗；奢侈習慣，已得而復矢；侮人難堪，積羞而成遺患；剝人尤甚，含怒而生反動；哭泣誤於輕視，冷退誤於疎懈也。六十．滑膩躁晦之氣色，如發現於決斷在持重冒險之間，則應為內因外因而成逐時之病，戚累友欺而損要挾之財；誤於此而患於彼，得其一而損其二；自纏政策，幾經是非而不解除；兩可思想，幾經勞怨而不完善。此為決斷之持重冒險不同，而受損阻之謹慎倉猝各異也。

Fifty-Ninth, if the four colors of slickness, stickiness, dryness, and dullness appear on a person who is decisive and venturesome, it will result in hidden endurance and bearing humiliation, with anger accumulating in the chest and causing illness from blocked life qi; being startled and harmed without knowing the cause, suffering unexpected loss of money; pushing forward forcefully, seeing success near at hand, yet suddenly failing; being accustomed to luxury, losing what has already been obtained; insulting others and causing them embarrassment, accumulating shame which becomes future trouble; being too harsh in exploiting others, leading them to hold resentment and retaliate; handling funerals with negligence, causing the family's fortune to decline, and mismanaging affairs due to laziness and negligence. Sixtieth, if these four colors appear on a person who is cautious and venturesome, it will result in illness caused by internal and external factors attacking alternately, with intermittent flare-ups and recoveries; being burdened by relatives, deceived by friends, and forced to spend money by others; preventing one problem only to encounter another, gaining one thing but losing two; setting up one's own traps, getting entangled in several disputes that cannot be resolved; being indecisive, and experiencing several hardships without achieving completeness. It is evident that being decisive and venturesome differ, and when loss occurs, whether it is due to excessive caution or hasty action, it varies accordingly.

六一．滑膩躁晦之氣色，如發現於環境安全之人，則應為肥甘酒色而成邪侵之病，疎懈驕慢而損自恃之財；意外之損失，連帶之株累；輕視其小，而受滋漫之掣肘；嬌養其軀，而受投機之侵犯。六二．滑膩躁晦之氣色，如發現於環境逼迫之人，則應為動氣勞心而成腦力之病，去就不常而損犧牲之財；飄搖不定，得不償其失；濫交不查，功不補其過；權利沖突之爭端，意見支離之嫌嫉也。

Section 61: If the four colors of slickness, stickiness, dryness, and obscurity appear on someone in a stable situation, the consequences will be illness caused by indulgence in rich and fatty foods and excessive indulgence in wine and women, leading to the invasion of evil spirits; laziness, arrogance, and slow thinking, relying on family wealth to cause financial loss; additional unexpected losses and being implicated in others' troubles; because of neglecting small matters, they are hindered by them spreading out; because of over-coddling the body, they are invaded by those who take advantage of situations. Section 62: If these four colors appear on someone in a desperate situation, the consequences will be illness of the mind caused by anger and mental strain; uncertainty in staying or leaving, sacrificing money to cope with situations; unstable circumstances where gains do not compensate for losses; indiscriminate association with friends, leading to more harm than good; disputes over rights and conflicts of opinion causing suspicion and jealousy.

六三．滑膩躁晦之氣色，如發現界於安全逼迫之間，則為不矜細行而成嗜好之病，不戎成於微而損鎖碎之財；小受打擊，則憂疑不釋於目前；小有缺點，則顧忌不休於將來；恩恩怨怨，層迭不窮之是非；親親疎疎，糾纏不斷之遺累。此為環境之安全逼迫不同，而損阻之有因無因各異也。六四．滑膩躁晦之氣色，如發現於器量宏大之人，則應為無憂無慮而受六淫之病，舍輕全重而損小耗之財；小虧小累，而為義所屈；小挫小辱，而為時所忍；是非出於誤會，嫌嫉出於沉默也。

Section 63: If the four colors of slickness, dryness, clarity, and obscurity appear on someone whose situation is between stability and pressure, the outcome will be that neglecting small actions leads to illness in habits; not being careful in minor matters causes gradual loss of money; a slight setback leads to unresolved worries; a small flaw causes endless worries about the future; grievances pile up, and disputes never end; close and distant relationships entangle continuously, causing endless burdens. It is evident that the difference between a stable environment and one of pressure is significant. Whether the obstruction and loss result from cause or not varies accordingly. Section 64: If these four colors appear on a person of great capacity, the outcome will be that although free from worries, they still suffer from external pathogenic factors known as the 'six yin' diseases; sacrificing minor details for the greater good leads to some minor expenses; taking a small loss or enduring a little hardship is for the sake of righteousness; experiencing minor setbacks or humiliations is due to the necessity of patience and adaptability; most disputes arise from misunderstanding, and most jealousy comes from others' unwillingness to speak more.

六五．滑膩躁晦之氣色，如發現於器量窄狹之人，則應為傷神損腦而成神經之病，堅執倔強而損偏傲之財；不容惡，而惡反凌虐之；不忍辱，而辱再倍加之；惜其小而妨害其大，好其氣而種因其果也。六六．滑膩躁晦之氣色，如發現於器量界於宏大窄狹之間，則應為剋制不化而成氣血不宣之疾，輕重不當而損過分虛表之財；初忍而終不忍之是非官訟，始拒而終不拒之失足遺累；親親之仁，假以權柄而誤之；區區之怨，視以疎虞而忽之。此為器量宏大窄狹之不同，而受損之輕重亦各異也。

Section 65, if the four colors of slickness, dryness, heat and obscurity appear on a person with a narrow mind, the result will be damage to the spirit and brain, leading to nervous disorders; stubbornness and inflexibility, due to prejudice and arrogance, causing financial loss; being unable to tolerate wicked people, who in turn oppress him; being unable to endure humiliation, which in turn leads to greater humiliation; being overly concerned with small matters and thus harming greater ones, or striving for a momentary sense of pride and thus sowing the seeds of misfortune. Section 66, if these four colors appear on a person whose mind is of moderate breadth, the result will be inner restraint but inability to resolve, leading to illness due to blocked qi and blood flow; improper handling of matters, spending excessively to maintain appearances; initially being able to endure but eventually breaking down and causing legal disputes; initially refusing but eventually failing to resist and leaving future troubles; out of familial kindness, entrusting power to relatives, which results in delay; a small grudge, neglected due to carelessness. It is evident that the difference in the breadth of a person's mind leads to different degrees of harm.

一．木形清秀瘦長，修植而高，凡青潤之色，是其本質之色，而為平安之兆，合其木形故也；惟與白滑色相反而最忌，亦金克木之義也，最忌秋令，次忌冬令。二．火形尖露上炎，奇凸突兀，凡紅活之色，是其本質之色，而為平安之兆，合其人體故也；惟與黑枯之色相反而最忌，亦水克火之義也，最忌冬令，次忌春令。

First, people with the wood form are slender and tall, with a straight and upright posture. A green and moist complexion is their natural color, indicating safety, as it harmonizes with the wood form. However, white and slippery colors are contrary to them and most undesirable, which is the principle of 'metal overcoming wood.' Therefore, they most fear autumn (when metal is strong), and next fear winter. Second, people with the fire form have sharp and exposed features, with an intense and fiery presence, and their bones and flesh are peculiar and prominent. A red and lively complexion is their natural color, indicating safety, as it harmonizes with the fire form. However, black and withered colors are contrary to them and most undesirable, which is the principle of 'water overcoming fire.' Therefore, they most fear winter (when water is strong), and next fear spring.

三．金形方正堅實平厚而勻，凡白瑩之色，是其本質之色，而為平安之兆，合其金體故也；惟與紅赤之色相反而最忌之，亦火克金之義也，最忌夏令，次忌三六九全月之土令。四．水形圓厚而勻，韻長而宏，凡黑潤之色，是其本質之色，而為平安之兆，合其水體故也；惟與黃暗而滯之色最忌之，亦土克水之義也，最忌三六九全月，次忌秋令。

Third, people with the metal form have a square and solid body, which is flat and thick yet well-proportioned. Any white and clear coloration is the natural color of their essence, indicating safety, as it harmonizes with the metal form. The only color to be most avoided is red and crimson, which are opposite to metal and are particularly inauspicious, following the principle of 'fire overcoming metal.' Therefore, the most unfavorable time is summer (when fire is strong), followed by the months of March, June, September, and December, when earth is strong. Fourth, people with the water form have a round and thick body, which is well-proportioned, and their voice is long and resonant. Any black and moist coloration is the natural color of their essence, indicating safety, as it harmonizes with the water form. The only color to be most avoided is yellow and dull, which is particularly inauspicious, following the principle of 'earth overcoming water.' Therefore, the most unfavorable times are the months of March, June, and September when earth is strong, followed by autumn.

五．土形厚而不圓，局深而濁，聲緩而遲，凡黃潤之色，是其本質之色，而為平安之兆，合其土體故也；惟與青膩之色最忌之，亦木克土之義也，最忌春令，次忌夏令。六．各形於時令，亦有相當關係：春令不忌青潤，正二月尤以此為吉；夏令不忌紅躁，四五月尤以此為平安；秋令不忌白瑩，七八月猶以此為小吉；冬令不忌黑潤，而十冬月尤以此為平穩；三六九全月不忌黃明，尤以此為喜慶。此時令之順生也。

Fifth, people with a earthy constitution have a heavy and solid body shape, their structure is deep and profound, and their complexion tends to be turbid. Any yellow and moist color is the natural color of their essence, indicating safety, because it harmonizes with the earth element. However, green and greasy colors are most to be avoided, which is the principle of "wood overcoming earth." Therefore, spring (when wood is strong) is most to be avoided, followed by summer. Sixth, each body type has a corresponding relationship with the four seasons and the lunar months: in spring, green and moist colors are not to be avoided, and seeing them in the first and second lunar months is especially auspicious; in summer, red and dry colors are not to be avoided, and seeing them in the fourth and fifth lunar months is especially safe; in autumn, white and bright colors are not to be avoided, and seeing them in the seventh and eighth lunar months is considered a minor blessing; in winter, black and moist colors are not to be avoided, and seeing them in the tenth and eleventh lunar months is especially stable; in the third, sixth, and ninth lunar months when earth is strong, yellow and bright colors are not to be avoided, and seeing them brings especially good fortune. All these belong to the situation where the season and complexion are in harmonious and supportive relationship.

七．春令忌白慘色，正二月為尤不利；夏令忌黑枯，四五月為受大禍死厄；秋令忌紅赤色，七八月為受驚險橫禍；冬令忌黃黯色，十冬月為損失官訟；三六九全月忌青膩色，為疾厄冷退。此時令之相反也。此七項為五形四時之大略也。

Seventhly, in reverse: in spring, white and gloomy colors are to be avoided, and their appearance in January and February is especially unfavorable; in summer, black and withered colors are to be avoided, and their appearance in April and May indicates a great misfortune or even death; in autumn, red and crimson colors are to be avoided, and their appearance in July and August indicates encountering sudden dangers and calamities; in winter, yellow and dull colors are to be avoided, and their appearance in October and the eleventh month indicates financial loss and legal troubles; in the months of third, sixth, and ninth when earth is strong, green and greasy colors are to be avoided, and their appearance indicates illness, misfortune, and decline of family fortune. These all belong to situations where the seasonal timing and color are conflicting and opposite. The above seven points are a general summary of how the five phases' forms correspond with the four seasons' colors.

一、天嶽華蓋，專主平安亨吉之部位，及升遷進職，獲功得名，及家庭之順遂。常人則主財星旺而事實利，亦關乎個人之大計如何也。二、奏書專主大計之決定，函電交馳之往來，其中消息如何，公文信件之有所種因，事實交際之有所發生，亦關乎升遷調補之各項也。

First, the 'Tian Yue' and 'Hua Gai' areas on the forehead are specifically related to good fortune concerning safety and smooth progress: in official positions, they indicate promotion and advancement, achieving meritorious deeds and gaining recognition; in family matters, they signify harmony among family members. For ordinary people, these areas indicate the prosperity and strength of the wealth star, and that the things they undertake will yield real benefits. When making a judgment, one should also consider the major plans the person is currently pursuing, in order to apply the interpretation accurately. Second, the 'Zou Shu' area is specifically concerned with the final decision on major matters: whether correspondence is frequent, whether the messages received are good or bad, the reason for the official documents and letters, and what events will occur in social interactions are all examined from this area. Matters such as the promotion, transfer, and appointment of officials are also under the jurisdiction of this area.

三、印堂為全面部之元首，專主個人之吉凶禍福，大勢之安全與否，性命之關係如何，疾厄之重經如何，此為最重要之一，及關係正略也。四、輔角與日月角，為父母之正當關係，為名位之連帶關係，亦主家庭人口如何，血統之哭泣如何，以及未經預，而有發生者，乃意外之部位也。

Third, the area between the two eyebrows, known as the 'Yintang,' is the head of the entire face and governs all good and bad fortune, health, and calamities: whether the overall situation is safe, whether life is at risk, and the severity of illness or misfortune are all determined by this area. It is one of the most important parts overall and directly affects the success or failure of one's proper plans. Fourth, the 'Fujiao' and 'Riyuejiao' on the sides of the forehead are the proper locations for the parents' palace, and they also oversee the level of status and position, as well as the number of family members and whether there are any deaths or mourning events within the family. Any sudden events that occur without prior warning are also observed from these two areas, so they are considered parts that govern unexpected occurrences.

五、國印即顴骨之部位，關係人之權利，及升遷調補，得失成敗，亦關係弟兄叔侄，及個人之生存地位，此為重要部份之一，亦主父母孝服也。六、土星為坐守財之正當關係，及兩側關乎偏浮財、交際財各項。凡進財進祿，以此為專部；及得財失財，皆以此為用神，此為重要部份之一。

Fifth, the "national seal" refers to the area around the cheeks, which relates to a person's power and authority. The success or failure in promotions, transfers, and appointments are all judged by this area. It also takes into account the situation of siblings and uncles, as well as the person's standing in the world, making it one of the important areas. Matters concerning the mourning attire for parents are also observed here. Sixth, the nose tip is called "the earth star," which governs the steady and proper family wealth. The sides of the nose wings govern unexpected wealth, money obtained through social interactions, and other forms of income. All matters concerning income and official rank are specifically managed by this area. Whether wealth is gained or lost is also determined by this area as the "useful god," making it another important area.

七、輔角驛馬專為行動之關鍵，遠行之事實，其遠之成功與否，皆以此為用神；又連帶為流通之財源，而為外財也；又為行動之遠近，中道有無障礙也。八、奸門為妻妾之專部，而分左右也。其左奸門，為命妻，或嫡位之名義；右奸門為重配，或妾庶之名義。皆以此部定其妻妾宮之吉凶禍福、喜慶哭泣，以及疾厄死亡，又關妻族之哭泣，及各項事務也。

Seventh, "Fu Jiao" and "Yi Ma" are key to movement: whether one travels far or not, and whether a long journey can be completed, are all determined by these as the "Yong Shen"; they also relate to the flow and circulation of wealth, that is, external wealth earned outside; additionally, it also looks at how far the journey goes and whether there are obstacles along the way. Eighth, the area outside the corners of the eyes, called "Jian Men," is specifically in charge of the wife's palace, and it is divided into left and right: the left Jian Men governs the original wife, that is, the legitimate wife's status; the right Jian Men governs a second wife or a concubine's status. All good and bad fortune, happiness and misfortune, illness and calamity, even death, related to the wife's palace are judged from here; even whether there is death in the wife's family and various matters related to the wife's family are also included under this.

九、中勾陳為疾厄之正當事實，又主憂鬱思慮之連帶事實，亦主哭泣之連帶、妻妾子女之連帶，又主母族叔伯之人丁也。十、羅侯曜、計都曜，為弟兄姊妹之正當範圍，亦關公文書函等事，又主口舌交際，及六親往來籌商，而事實之聯絡進行各類也。

Ninth, the 'Zhong Gou Chen' located outside the big eye angle governs the actual circumstances of illness and misfortune, and also relates to matters of sorrow and worry in the mind, as well as domestic deaths and mourning, the success or failure of wives, concubines, and children, and also oversees the population status of the mother's family and the branch of uncles and cousins. Tenth, the 'Luo Hou Yao' and 'Ji Du Yao' located above and below the eyebrows govern the affairs of brothers and sisters, and also relate to matters concerning official documents and letters. Additionally, they oversee disputes involving speech, social interactions, and the communication and coordination between the Six Relations, as well as how matters are carried out.

十一、上勾陳為公文信件，略思慮，及有心理之顧忌，一切事實動念之初步，而有隱憂之牽制事項；左為外務之事，右為內務之事也。十二、福堂為官訟是非之正部，及嫌疑嫉垢之種因，又為外財動財之連帶關係，以及憂思鬱結、遲疑不決之事，而生遺累爭執也。

Eleventh, 'Upper Gou Chen' relates to the lord's correspondence and also signifies strategy, contemplation, and inner concerns; the initial step of any matter and hidden worries that restrain a person are observed here. The left side corresponds to external affairs, while the right side corresponds to domestic affairs. Twelfth, the area above the eyebrow, known as 'Fu Tang', is the main area governing legal disputes and conflicts; it is also the source of being suspected and disliked by others, leading to grievances. It also oversees external wealth and active finances, as well as matters of inner worry and hesitation that prevent decisive action—such matters often burden others and lead to disputes.

十三、三陽為子女之一部份，其子女之安全與否，或進子女之喜慶等項，又主疾厄之吉凶關係，為重要之一，以及結仇結怨，及爭名奪利之糾紛也。十四、三陰為子女之正部，其子女之安全與否，又主憂思之連帶而不可宣佈者，亦關係吉凶之一小部，亦主母族妻族之哭泣，又主疾厄之傍部也。

Thirteen, the area above the upper eyelid, known as the 'Three Yang,' is part of the children's palace, and it indicates whether the children are safe or not, as well as whether there will be joy from having more children. It also governs the fortune of illness and misfortune, making it a crucial area. In addition, disputes arising from conflicts with others, jealousy, and competition for fame and fortune also manifest here. Fourteen, the area of the lower eyelid, known as the 'Three Yin,' is the main part of the children's palace, and it also indicates the safety of the children. It is also connected to hidden worries and thoughts that one cannot easily express to others, making it a minor but important area for fortune. It also reflects the fortune of illness and misfortune, and it serves as an auxiliary area for these matters. The fate of the mother's family and the wife's family, including any deaths or mourning, is also observed here.

十五、蠶囊為子女之正部，凡子女有喜慶之事實、疾厄之事實、死亡之事實，皆以此為定論也，亦主血統戚屬之哭泣也。十六、玄武為驚險之正部，及暗害損失，官訟牢獄，輕則為重要口舌，重則為傷亡災厄，為吉凶重要部份之一。亦行動之可否，當以此為考查重要點，又關血光之傷殘，湯火瘡疥之類也。

Fifteenth, the area below the 'tender mite' (the area under the lower eyelid) is the main position for the children's palace: matters concerning the birth of children, illness and misfortune, even death and passing away, are all judged here; whether there is mourning or crying among relatives in the same clan should also be examined here. Sixteenth, 'Xuanwu' is the main area for unexpected fright and danger, including secret harm, sudden loss, legal troubles and imprisonment; minor cases may involve serious verbal disputes, while major ones may result in injury or disaster. It is one of the key areas for determining fortune and misfortune. Whether one should go out or take action should also be primarily assessed here; in addition, injuries involving blood, burns, scalds, sores, and similar ailments should also be examined through this area.

十七、兩腮號懸璧，即奴僕宮，關係奴僕牛馬之正部，又主盜小人之連帶關係，及遺失不明之財物，下人走失之拐騙等項。十八、法令為偏，及間接之關係，又主兼代之權祿，從中之負責，又主書面之策略、徵求之方針，及由此而達彼之間接行為也，或過渡之就範也。

Seventeenth, the area around the cheeks is called 「suspended jade」, which is the servant's palace, governing the people one employs and cattle and livestock; it also relates to disturbances from thieves and petty people, the loss of property without clear cause, and the loss or being deceived of servants. Eighteenth, the 「legal decree」 mark governs indirect relationships and secondary matters: positions and salaries obtained through proxy or by appointment, responsibilities undertaken as intermediaries, are all under its jurisdiction; additionally, strategies written down, policies sought through consultation, indirect methods of conveying messages from one party to another, or compromises made during transitional periods, are all assessed through this mark.

十九、命宮為先天之根，是疾厄之主部，專應病厄，及死生關係、痼疾宿病關係，以此為用也，及腎繫之通過地，亦關虛弱之疾也。二十、俞門為腎部之正繫，是大病厄之必要考查者，有死亡之區別，及疾病時間之久暫也。

Nineteenth, the "Ming Gong" area around the mountain root is the fundamental of innate constitution, and it is the main area for diseases and calamities: it specifically corresponds to various illnesses, critical moments of life and death, and chronic diseases that have been difficult to cure; from a medical perspective, this is also where the kidney meridian passes through, so diseases related to physical weakness should also be judged here. Twentieth, the "Yu Men" behind the ear is the correct corresponding area for the kidney: whenever there is a serious illness, this area must be checked: whether a person is alive or dead can be determined here, and the length of the illness can also be predicted from here.

廿一、命符為疾厄之一小部份，關係臨時發生之病厄，亦有相當之危險，及花柳淫慾之疾災、血光之酒病等項。廿二、下勾陳為疾厄之一小部份，關係常度種根之病厄，及溼氣水氣瘡疥之類，又有血統戚之連帶哭泣，關係輕微而不重也。

The twenty-first section, "Ming Fu," is a minor aspect of disease and calamity, governing sudden illnesses that occur temporarily, which can be quite dangerous; additionally, diseases caused by indulgence in sexual activities, injuries from bloodshed, and illnesses resulting from excessive drinking should also be considered under this section. The twenty-second section, "Xia Gou Chen," is another minor aspect of disease and calamity, governing chronic illnesses that develop gradually over time, as well as dampness, water-related ailments, sores, and skin conditions; it also relates to the absence or death of relatives within the same clan, although the significance of this aspect is relatively lighter and not as important.

廿三、年壽為疾厄之正當部位，故名疾厄宮。凡宿疾與臨時發生之病厄，皆以此為一定決斷，亦關伯叔之外哭泣，及回祿之災也。廿四、人中為船行之必要考查，關乎水之損失、船行之吉凶，亦主疾厄之痛症等類，而有死生關係也，亦主子女之一小部份，是其連帶也。廿五、承漿為船行之必要考查者，關乎水上之吉凶禍福，及有無水驚水災之例，及船行之貨物利源，有無損益也；又主瘡癢花柳之病，而成梅毒，亦主跌撲湯火之咎，而成疤痕之類也。

Twenty-third, the middle section of the nose is called "Nianshou," which is the fundamental position for diseases and calamities, hence also known as the "Ji'eqi Palace." Both long-standing chronic illnesses and sudden acute diseases are determined based on this area; the deaths of uncles and fathers, as well as calamities such as fires, are also related to this position. Twenty-fourth, the "Renzhong" is a crucial area for assessing boat journeys: whether there will be losses on the water and the fortune of the trip are judged here; it also governs pain-related illnesses and matters of life and death; additionally, it serves as a minor part of the children's palace, with a secondary relationship. Twenty-fifth, the depression below the lower lip is called "Chengjiang," which is also a key area for assessing boat journeys: all fortune and misfortune on the water are judged here, including whether there will be fright or water disasters; the amount of profit or loss from the cargo carried is also indicated here. Furthermore, it governs ailments such as sores, itching, and venereal diseases, which can develop into syphilis; injuries from falls, bruises, burns, and scars left on the body are also assessed from this area.

一、天嶽華蓋為高廣學堂，亦官祿之正部。凡有黃紫色，主吉慶，主升官進職，得祿獲功，常人則為進財源，進入丁；此時如有略進行，已占大體安全，及得十之七八利益。如有青色，主憂思鬱結，驚疑不定。如有滑膩色，主哭泣，及損血統關係之人丁，及有六親遺累，交際吃虧，暗害損失。如有紅色，主失官去職，損財冷退，亦主驚恐險阻。如現赤色，主孝服損人丁，及驚險危險，暗害官訟，牢獄伽鎖。如有白慘色，主孝服刑人丁，及大病厄。如有黑暗色，主百事不利，飛災橫禍，危險損失，惡疾瘟疫。依時令之生克、濃淡之輕重，為一定之事實；又因其人之程度如何、資格如何，以斷其大小耳。

First, the area around 「Heavenly Peak」 and 「Huagai」 is high and spacious, and in the art of physiognomy it is called 「High and Broad Academy」, which is the proper position for official rank. If this area shows yellow or purple, it indicates joy and celebration arriving at the door: officials may be promoted in rank and position, receive salary and achieve merit, while common people may experience an increase in wealth and an addition to family members. At this time, if there are plans to be carried out, they are generally considered secure, and one can expect about seven or eight parts of benefit. If it shows green, it indicates inner worry and depression, and uncertainty. If it shows oily and sticky color, it indicates loss and crying, and damage to family members, along with troubles from the six relations, loss in social dealings, and being secretly schemed against and suffering loss. If it shows red, it indicates losing official position and suffering financial loss, and the family falling into decline, also indicating fear and obstacles. If it shows red, it mainly indicates wearing mourning clothes, loss of family members, and danger and harm, along with lawsuits, and even being imprisoned. If it shows a dark white color, it indicates mourning, punishment, and harm to family members, or serious illness and disaster. If it shows a dark color, it indicates that all matters are not smooth, sudden misfortunes, danger and loss, and evil diseases and epidemics. When making a judgment, one must consider the current season and the relationship of generation and overcoming between the color and the season, as well as the depth and intensity of the color. Also, one must take into account the person's status and seniority to determine the extent of the matter. The same color, appearing on a person of high rank, indicates official position and authority, while appearing on a common person indicates wealth and family members.

二、奏書為大計之決定，公文信件之事實。如有黃紫色，主升遷進職，及有喜因之消息傳來，常人亦有財利之喜報。如有青滑膩色，主父母之困難、信件之羈留，及事實有憂愁不決，族戚牽制。如有紅赤色，主結仇構怨，及有不好之消息，損失之遺累。如有白慘色，主有人口災厄之信件，臨時發生之病厄。如有黑黯枯各色，主失官損祿，失權罷職，暗害危險驚險之函電，招嫉結怨，官訟牢獄。亦以濃淡重經，斷人之禍福大小久暫也。

Second, the "Zoushu" section mainly concerns the final decision on major matters and the truth of official documents and letters. At present, the appearance of yellow and purple colors indicates promotion and advancement in position, along with good news arriving, and common people will also receive favorable messages regarding wealth and profit. If the color is green but slick and sticky, it suggests difficulties for parents, delays in letters, troubles in decision-making, and being restricted by relatives. If the color is red and fiery, it indicates forming enmity with others, receiving bad news, and suffering losses due to being involved. If the color is bleak and pale, it suggests receiving news of calamity affecting family members or sudden illness. If the color is dark, dry, and withered, it indicates losing official position and power, being deprived of authority and dismissed from office, and receiving messages full of plots, danger, and alarm, along with jealousy, resentment, and even legal troubles and imprisonment. Similarly, one should judge the extent of good or bad fortune based on the intensity and depth of the color.the so-called "久暂" means whether the matter will be resolved immediately or will take a long time to conclude.

三、印堂為面部之元首，關係重要。如有黃紫色，主升官進權，獲功進祿，及旺人丁，常人亦主喜慶而旺財源。如有青滑膩各色，主小破敗，及小損失，及憂愁不遂，勞而無功，亦主小疾。如有赤紅色，主危險損失，牢獄柳鎖，及受傷與死亡之災，罷職失權也。如有白慘色，主百事不遂，刑剋人丁，疾厄流連，招嫉結怨。如有黑黯晦各色，主危險死亡，損失破敗，瘟疫牢獄之例。亦以濃淡輕重，為事實之決斷也。

Third, the "Yintang" area is the head of the entire face, and the matters it indicates are most important. If it shows a yellow or purple color, it signifies promotion, gaining power, establishing achievements, and increasing wealth; for common people, it also indicates joyous events and a flourishing source of income. If it shows a green color and is smooth, it indicates minor losses and setbacks, inner worries, things not going as planned, wasted effort with no results, and also suggests minor illness. If it shows a red or crimson color, it indicates danger and loss, possible imprisonment or bondage, leading to injury or even death; for officials, it may result in dismissal or loss of power. If it shows a pale or dismal color, it indicates all affairs going awry, causing harm to family members, prolonged illness, and attracting jealousy and enmity. If it shows dark, dull, or obscure colors, it indicates danger, death, loss, and misfortune, as well as epidemics and imprisonment. The method of interpretation is the same as before, still determining the actual situation based on the intensity and depth of the color: lighter colors indicate smaller matters, while darker colors indicate more serious matters, which is a general rule.

四、輔角驛馬為行動之正部，及流通之財源。如有黃紫色，主行動大利，及略行功而成功，又主遠信至，而得良好之消息。如有青滑膩各色，主中道停留，略逗留而生變化，遠信不至，及有損失障礙之信件。如有白慘色，主刑傷父母，或損家庭重要人丁。如有紅赤色，主行動之損失驚恐，貨物之損阻。如有黑黯枯各色，主行動有危險暗害，盜匪災厄，及孝服，不動為吉。亦以濃淡重輕、資格程度，為事實之判斷也。

Fourth, "Fu Jiao" and "Yi Ma" are the main indicators for movement and also relate to the flow of financial resources. The appearance of yellow and purple colors indicates smooth travel and the successful completion of plans, along with messages from afar bringing good news. If the color is green and slick, it suggests being delayed on the way, leading to unexpected changes, no messages from afar, or messages reporting losses or obstacles. If the color is pale and bleak, it indicates punishment or injury to parents, or the loss of an important family member. If the color is red or crimson, it suggests loss and fear during the journey, damage to goods, or being detained. If the color is black, dark, dry, or withered, it indicates danger and hidden harm, encountering bandits, or a family funeral; in such cases, it is better not to travel. The actual situation should still be judged based on the intensity and clarity of the color, as well as the person's status and experience. The greater the status, the more significant the implications of the same color.

五、日月角為父母之正部，及官祿之連帶。如有黃紫色，主父母康健平安，及官祿之進益。如有青膩滑各色，主父母憂愁，而有心病隱憂，亦主父母之疾病災厄，及官祿之停留不動。如有白慘色，主父母大疾厄，及哭泣之例。如有躁絳色，主父母與人爭端口舌，及本身之受影響劣跡。如有紅赤色，主父母凶危，及孝服，亦主家庭之大損失。如有黑黯枯各色，主父母驚險死亡，及本身損失官祿，損失財利。亦以濃淡重經、資格程度，而為判斷也。

Fifth, the "day angle" and "moon angle" on the forehead are the main positions for the parents' palace, and they also relate to official rank. If these areas show yellow and purple colors, it indicates that the parents are healthy and safe, and the person's official rank will also improve. If they appear blue and smooth, it suggests that the parents are worried and have unspoken troubles, and may even be ill or suffer misfortunes, while the person's official rank will stagnate and they will not be promoted. If they show a pale and white color, it indicates that the parents may have serious illness or disaster, possibly even death. If they appear dry and deep red, it suggests that the parents may have disputes with others and verbal conflicts, and the person may also be involved and suffer a bad reputation. If they show red and fiery colors, it indicates that the parents are in danger and may need to wear mourning clothes, and there will be major losses in the family. If they show dark, dull, and withered colors, it indicates that the parents may encounter danger or even die, and the person will lose their position and official rank, and suffer financial loss. The judgment should be made based on the intensity and depth of the color, and also consider the person's status and experience. For parents who are elderly, dangerous colors should be taken more seriously; for those in higher official positions, the loss of rank will be more severe.

六、國印為權祿之重要部位。如有黃紫色，主進權得祿，正當略而收實效，有必成也；又主直接之進行，為獲利益。如有青滑膩各色，主父母疾厄，弟兄姊妹叔伯有災厄急難，權位小有搖動。如有白慘色，主為不成，勞碌不功。如有躁絳色，主權位減等，招是非嫌疑，及結夙怨。如有紅赤色，主孝服及大損失，盜匪之驚險，牢獄之仇害，輕則主痔漏，重則主凶亡。如有黑黯枯各色，主損失破財，危險災厄，飛災橫禍，刑人丁之例；如輕則主內憂外患，六親爭端，及官訟糾纏之例。亦以濃淡輕重，因人之資格而決斷其吉凶禍福也。

Sixth, the 「Guoyin」 on the two cheeks represents the important area for authority and salary. If it shows a yellow or purple color, it indicates gaining authority and salary, and the current plans will be effective, ensuring success; it also suggests directly promoting something and gaining profit. If it shows a green color and is smooth, it indicates the parents suffering illness or misfortune, and the siblings, cousins, and uncles experiencing urgent difficulties, with the person's position slightly shaken. If it shows a pale white color, it indicates the plans will not succeed, resulting in wasted effort without any achievement. If it shows a dry and deep red color, it indicates a reduction in authority, bringing about disputes and suspicion, and rekindling old grudges. If it shows a red or crimson color, it indicates mourning and major losses, or being robbed, frightened by bandits, or imprisoned due to enmity; lighter cases may involve diseases like hemorrhoids, while severe cases may lead to a fatal outcome. If it shows dark, dry, or withered colors, it indicates financial loss, danger, misfortune, or sudden calamities, possibly even the loss of family members; even if it is less severe, it may involve internal and external troubles, disputes among the six relations, and legal troubles. The determination of fortune or misfortune should be based on the color's intensity and the person's status: for those in positions, it should be judged based on their authority; for those not in positions, it should be judged based on their home and the six relations.

七、土星為財帛之專部。如有黃紫色，主進祿，得財及事實之遂心。如有青滑膩各色，主小累損失，及為有挫折，以及得而復失，中道有障礙。如有躁絳色，主偏財損失，遊戲遺累。如有紅赤色，主火災，及冷退之破財，失祿罷職，官訟暗害，亦主損人丁。如有黑黯枯各色，皆為不祥，損人破財，亦主懸樑服毒，投河自剔，輕則官非口舌、疾病災厄，常人主六畜損失，皆以濃淡重經，為損失之大小也。如有白慘色，主叔伯哭泣，血統哭泣，及冷退也。

The seventh point is that the nose's "Earth Star" is the specific area governing wealth. If this area shows a yellow or purple color, it indicates gaining official rank and wealth, with everything going smoothly. If it shows a green color and is moist, it suggests minor troubles and losses, with affairs encountering obstacles and even losing money that was about to be obtained. If it shows a dry and deep red color, it indicates losses from unconventional sources, often due to indulgence and entertainment leading to troubles. If it shows a red or crimson color, it suggests fire-related incidents, or a decline in family fortune and financial loss, losing official position, getting into legal trouble, being deceived, and also indicates the loss of family members. If it shows black, dark, and withered colors, these are all ominous signs, causing harm to others and financial loss; in severe cases, there may be incidents such as hanging oneself, poisoning, or drowning; in lighter cases, there may be legal disputes, verbal conflicts, illness, and misfortunes. For common people, it may indicate loss of livestock. These should be judged based on the intensity and depth of the color to determine the extent of the loss. If a pale and sorrowful color appears, it indicates the death of a cousin or close relative, and also suggests a decline and deterioration of family fortune.

八、人中為船行之必要，子女之關係。如有黃紫色，主行動通達無阻，外順遂可成，而子女亦亨吉。如有青滑膩各色，主痛症之疾厄，及船行停留時日。如有絳躁色，主子女小疾。如有紅赤色，主子女之災厄，船行之損失。如有黑黯枯各色，主船行之驚險，損失破敗，盜匪之搶劫，拉搕翻船。如有白慘色，主侄甥之哭泣，及冷退之消耗，鬱結之疾厄。因其人與事實而斷之，可也。

Eighthly, the 'person's middle' is a crucial area to observe when traveling by boat, and it also relates to children. If it shows a yellow-purple color, it indicates smooth travel without obstruction, and all matters outside will proceed smoothly and be accomplished, with children also being safe and auspicious. If it shows a green color and is smooth, it indicates illness involving pain; when traveling by boat, there will be delays during the journey. If it shows a deep red and dry color, it indicates minor illness in the children. If it shows a red and fiery color, it indicates disaster befalling the children and loss in boat travel. If it shows dark, dry, and withered colors, it indicates danger in boat travel, loss and failure, or even robbery by bandits, or being dragged and collided into causing the boat to capsize. If it shows a pale and dismal color, it indicates the death of the nephew or甥 (cousin's son), the family's fortune declining and suffering losses, or illness caused by emotional distress. One must combine the individual's condition with the current situation for a comprehensive judgment: those traveling by boat should focus on the water route, while those staying at home should focus on the children.

九、命宮為疾厄之主部。如有黃紫色，主先天強健，後天無虧，平安無疾。如有青滑膩色，主傷陰失眠，神不守宅之疾。如有躁絳白慘各色，主有一脈之叔伯哭泣，及同室操戈，遺累小損。如有紅赤色，主驚險凶危，官訟暗害，及失火燭。如有黑黯枯各色，主腎病弱疾，及死亡之病厄，或花柳有形之災毒。如有青筋橫過，主遺精及宿病；小兒主遺尿，及增氣痛。

Ninth, the 'Ming Gong' at the mountain root is the main area governing health and misfortunes. If it shows yellow or purple color, it indicates strong constitution from birth and no loss in later life, ensuring safety and freedom from illness. If it appears green and slick, it suggests injury to the yin aspect and insomnia at night, indicating a disorder where the spirit cannot remain settled in the dwelling. If it shows dry and deep red or pale colors, it suggests the death of a paternal uncle or cousin, or internal family conflicts leading to minor losses. If it shows red or fiery colors, it indicates encountering danger, legal troubles, being deceived, or water loss and fire accidents. If it shows black, dark, dry, or withered colors, it indicates kidney deficiency and weak body, possibly leading to serious illness or even life-threatening conditions, or symptoms of venereal diseases. If there are green veins running across this area, it indicates nocturnal emissions and old diseases; in children, it suggests bedwetting and ailments like hernia and abdominal pain.

十、命門為疾厄之正部，內屬腎絡。如有黃紫白潤各色，均無疾厄。如有青滑膩各色，主小病流連，及憂思鬱結。如有紅赤慘色，主大病，有定根疾，及驚悸失智，神經昏亂。如有黑黯枯色，主惡病死災，以此為腎絕，而無救他。

The tenth point is that the "Mingmen" area in front of the ear is the main area governing illness and misfortune, and from a medical perspective, it belongs to the kidney meridians. If this area shows yellow, purple, or white and moist colors, it indicates that there are no diseases or misfortunes in the body. If it shows a greenish color and is smooth, it indicates a minor illness that lingers and unresolved worries in the mind. If it shows red or a pale color, it indicates a serious illness with a deep-rooted condition, possibly accompanied by palpitations, loss of mental clarity, and confusion. If it shows a dark, dry, and withered color, it indicates a deadly illness—physiognomists regard this as a sign of the kidney energy being completely cut off, and it is considered incurable.

十一、命符為疾厄之正部。如冬令有黃黯色，主死災惡病，其它時令無礙。紫白明潤各色，主無疾而平安。如有青滑膩色，主小疾，及血光花柳。如有紅赤躁絳色，生口舌爭端，及瘟疫時疾。如有黑枯慘各色，主水驚，及久病酒病溼氣之例。

Eleventhly, the 'Ming Fu' also indicates the main area affected by illness and misfortune. If one sees a yellow and dull color during winter, it indicates a fatal illness; but if seen in other seasons, it is not a great concern. If one sees a bright and moist purple or white color, it indicates no illness and a peaceful state. If one sees a green color that is smooth and slick, it indicates a minor illness, as well as injuries involving blood or venereal diseases. If one sees a red or dry red color, it indicates disputes involving words or contracting epidemic or seasonal diseases. If one sees black, dry, or pale colors, it indicates being startled on water, chronic illness, illness from excessive drinking, or ailments related to dampness.

十二、中勾陳為疾厄之正部，及連帶憂鬱。如有黃紫色，主平安無病苦也。如有青滑膩各色，主憂鬱多思，糾纒牽制，又主失眠多夢，及胃肺之疾，又主溼氣水氣上泛之例。如有紅躁赤絳，主口舌爭端，交際失效，及哭泣刑人丁。如有黑黯枯慘，主弱症、腰痛腿疼，病疾不愈，又主刑人丁而冷退耗財，遺累牽制，而有暗害也。

Twelfth, "Zhong Gou Chen" is the main area governing diseases and calamities, and it also relates to worries and mental burdens. If it shows a yellowish-purple color, it indicates safety, no illness, and no pain. If it appears green and slick, it suggests excessive worry and entanglement in matters, leading to difficulty in resolving issues; it also indicates insomnia and dreams, as well as diseases related to the stomach and lungs, and internal dampness or water stagnation rising. If it shows red and dry or deep crimson, it indicates disputes involving speech, wasted effort in social interactions, and loss within the family with a reduction in population. If it appears dark, dry, and dull, it indicates physical weakness, pain in the waist and legs, and chronic illness that does not heal; it also suggests loss of family members, decline in family fortune, and financial loss, being hindered by others, and hidden harm from others.

十三、下勾陳為疾厄之一小部。如有黃紫白潤之色，主平安無疾。如有青滑膩各色，主溼氣定根，及時疾沉疾。如有紅赤躁絳，主溼熱症，及手足病，而筋骨疼痛，又主口舌內是非，六親之累，兄弟姊妹之爭。如有黑黯枯慘各色，主母族哭泣，叔伯哭泣，及痰飲疤塊之例也。

Thirteenth, "Lower Gou Chen" represents a minor aspect of illness and misfortune. If it appears yellow and purple with a white and moist luster, it indicates peace and no illness. If it appears green and slick, it suggests that dampness has taken root within the body, or that one has contracted a seasonal illness or a chronic, difficult-to-cure disease. If it appears red or dry and deep red, it indicates symptoms of damp-heat, as well as ailments of the hands and feet, muscle and bone aches; it also signifies internal disputes, troubles from the Six Relations, and conflicts among brothers and sisters. If it appears black, dark, withered, and dull, it indicates loss within the maternal family or among uncles and cousins, and also suggests the presence of phlegm and drink in the body, as well as symptoms such as bodily masses and lumps.

十四、年壽為疾厄之正部，故號疾厄宮。如有黃紫白潤之色，主一歲平安。如有青滑膩色，主胃病哽噎，飲食減少，及顧忌遠憂。如有白慘色，主骨肉戚之哭泣，連帶之累損。如有絳躁色，主肝氣不舒之疾，及目病，動氣吃虧。如有紅赤色，主火災驚損，及吐血痔漏。如有黑黯枯各色，主痼瘋疾不愈，及刑重要人丁，及危險自剔。又以黑黯色加塵點方死，次亦憂愁而死，環境惡劣也。

The middle section of the nose, known as the "year and longevity" area, is the main position for diseases and calamities, hence called the "disease and misfortune palace." If this area shows yellow or purple with a smooth and moist appearance, it indicates a peaceful and safe year. If it shows a greenish color and is smooth and moist, it suggests stomach illness, difficulty in swallowing, reduced appetite, and worries and long-term anxieties in the mind. If it shows a pale and dull color, it indicates the death of close family members, and the person themselves will suffer losses and troubles. If it shows a deep red and dry appearance, it indicates liver stagnation and eye diseases, as well as being prone to anger and suffering losses. If it shows a bright red color, it indicates fire-related accidents, fright, and losses, as well as nosebleeds and hemorrhoids. If it shows dark, dull, and withered colors, it indicates chronic and incurable diseases, the loss of important family members, and even the risk of suicide. It is also important to note that when the dark and dull color is covered with a layer of dust-like spots, it indicates the time of death. If it is one step less severe, the person will die in sorrow and under very bad circumstances.

十五、奸門為妻妾官之正部。如有黃紫色，主妻宮喜慶，而有喜因也。如有白慘色，主妻族之哭泣，及外孝服也。如有青滑膩色，主妻宮多病厄，而有隨身宿病也，故經云：奸門青筋上露，常蓄病妻，左妻右妾也。如有黃青二色合併，則病中化喜也，或喜中有病也。如有躁絳色，主妻宮口舌，及暗助後家。如有紅赤色，主妻宮驚險、火災，及妻族連帶之累。如有黑黯枯色，主刑妻妾，亦要中勾陳絳暗方應也，否則大病大災。如有雜花三四色混合，主妻妾姦淫邪行，或為本身花柳病厄。故黃明者，得妻族之助，而進財也。

The fifteenth point: The "Jian Men" located outside the eye is the main position for the wife's palace. If this area shows a yellow or purple color, it indicates that the wife's family is experiencing joy and there is a real cause for celebration. If it appears pale and white, it suggests that there is a death in the wife's family, and the person will have to mourn for the maternal side. If it is green and slick, it indicates that the wife is often sick, suffering from a chronic illness. Therefore, the book of physiognomy says that if the Jian Men has green veins visible, the family often keeps a sick wife; the left side corresponds to the main wife, and the right side corresponds to a concubine. If both yellow and green colors appear together, it means that there is a transition from illness to joy, or joy mixed with illness. If it appears dry and deep red, it indicates arguments with the wife or secretly supporting the wife's family. If it appears red and intense, it suggests that the wife faces danger or fire, or is involved in troubles from the wife's family. If it appears dark and dry, it indicates harm to the wife or concubine. However, this only truly indicates such harm if the "Zhong Gou Chen" also shows a dark red color; otherwise, it may only mean a serious illness or disaster. If there are three or four mixed colors appearing like falling flowers, it suggests that the wife or concubine has immoral behavior, or the person has contracted a sexually transmitted disease. Conversely, if this area is yellow and bright, it indicates that the wife's family will help and bring in wealth. When examining this area, the left and right sides must be analyzed separately, and not treated as one.

十六、羅曜計曜為弟兄之正部，及附代口舌，與公文信件也。如有黃紫色，主弟兄姊妹安好，及略有成；如黃紫而動，則有喜信至，或公文委狀也，常人則有進財之喜信。如有青滑膩色，則有弟兄姊妹之累，及憂愁不決之事。如有白慘躁絳各色，則主弟兄姊妹連帶之哭泣，亦主遺累。如有紅赤之色，主官訟口舌，遺累暗害，嫌疑是非，右內左外也。如有黑黯枯色，主弟兄姊妹之哭泣，及連帶之損失，不好之消息，憂驚之信件必至也。

The sixteenth position, the " Luo HouYao " and " JiDu Yao " at the inner corners of the eyebrows, correspond to the position of the brothers' palace, and also oversee disputes and official documents. If this area shows a yellow-purple color, it indicates that brothers and sisters are safe and sound, and plans are somewhat successful; if the yellow-purple color fluctuates and becomes active, there will be good news, or official documents and appointments will arrive, and common people will receive good news about gaining wealth. If it shows a green color that is slick and smooth, it indicates being dragged down by brothers and sisters, and there will be matters that are difficult to decide. If it shows a dark white or dry and deep red color, it indicates that there is a death among brothers and sisters, and one will be involved and affected. If it shows a red or reddish color, it indicates legal disputes and being involved in troubles, being deceived and suspected, causing disputes and accusations; the right side corresponds to family matters, and the left side corresponds to external matters. If it shows a black, dark and withered color, it indicates that there is a death among brothers and sisters, and oneself will also be affected, and bad news and alarming letters will certainly follow one after another. This area corresponds to internal and external matters on both sides, with the right side corresponding to family matters and the left side corresponding to external matters.

十七、兩眉主正當略之部位。如有青滑膩色，主憂愁而有顧忌。如有黃紫色，主略有成，事實順利，及弟兄之喜慶。如有油黯枯慘色，主交際是非，冷退破財，陰暗害，謨嫉爭端。如有紅赤黑色，主驚險牢獄，損失哭泣之例。

The seventeenth point: the area around the eyebrows is the part that indicates strategic thinking. If this area shows a dark blue color that is smooth and glossy, it indicates inner worry and hesitation. If it shows a yellowish-purple color, it indicates that plans will succeed and matters will proceed smoothly, with joy among siblings. If it shows an oily, dark, dry, and dull color, it indicates disputes in social interactions, a decline in family fortune and financial loss, being secretly harmed by others, and conflicts arising from jealousy. If it shows red or black color, it indicates encountering danger or even imprisonment, or loss and mourning.

十八、福堂為外財之正部，及外交是非之例。如有黃紫色，主進外財，及流通之財源，交際成功而有效，同舟共濟而互利。如有青滑膩色，主外交之是非，嫌疑之影響，意見不合，各走極端也。如有紅赤絳躁色，主讒嫉官訟，交際生中變而無效，同見連累而損失。如黑黯慘枯各色，主盜之患，瘟疫之災，以及惡劣消息，損失破敗，或因知己包圍，遊戲縱慾，先破財而後災患也，又為暗殺之機，種因於此也。

Eighteen, the area above the eyebrow known as the "Fu Tang" is the main area governing external wealth and also oversees matters related to external interactions and disputes. If this area shows a yellow or purple color, it indicates gaining external wealth, smooth financial circulation, effective social interactions, and mutual benefit in cooperation. If it appears green and slick, it suggests disputes in external dealings, suspicion from others, disagreement, and each party holding their own views. If it shows red, deep crimson, or dry and parched colors, it indicates being slandered and envied, possibly leading to legal troubles, changes in social interactions resulting in failure, and both parties suffering losses. If it appears black, dark, bleak, or withered, it signifies the risk of theft, epidemic diseases, hearing bad news, and suffering losses or decline; or being surrounded by so-called friends who indulge in pleasures and excess, leading to financial loss followed by misfortune. This area also harbors the signs of being secretly harmed by others, with the root cause lying here.

十九、三陽為子女之正部。如有青黃而潤者，主進子星。如有紫躁而潤者，主進女星。如有滑膩絳色，主憂思遠慮，結怨生非，多狐疑顧忌，而釀成也。如有紅赤色，主驚恐災厄，官訟破敗。如有黑黯慘枯色，主瘟疫惡病而死，又主刑子女之哭泣。如有赤縷下侵入目者，主驚險傷身，輕亦主成殘疾，毀其飢膚，傷其肢體也。

Nineteenth, the "Three Yangs" on the upper eyelid represent the official position of the children's palace. If it appears as a greenish yellow and moist, it indicates the birth of a son. If it appears purple and dry yet still moist, it indicates the birth of a daughter. If it shows a smooth deep reddish color, it indicates excessive worry and contemplation, forming grievances with others, being suspicious and cautious, and events gradually developing in this way. If it shows a red and fiery color, it indicates being startled, suffering misfortune, getting into legal trouble, and causing decline. If it shows a dark, gloomy, and withered color, it indicates contracting a plague or severe illness leading to death, as well as punishment of children and family loss. If one sees a fine red thread-like pattern descending into the eye, it indicates encountering danger and injury, with minor cases resulting in disability, damage to skin and flesh, and injury to limbs.

二十、三陰為子女之正部。如有青黃明潤者，主進子星。如有紫躁明潤者，主進女星。如有滑膩枯黯各色，主疾厄，及子女之不旺，亦為酒色過度，精神萎頹。如有赤紅色，主子女血光之傷，瘡折之疾，或湯火跌撲之咎也。如有黑慘色，主受暗害，刑子女，亦主妻族姑嫜之哭泣，刑骨肉戚也，又主夙怨嫁及禍，私仇報復，而藉故之爆發也。

The twenty-first, the "Three Yin" on the lower eyelid is also the main position for the children's palace. If this area shows a clear, bright, and moist yellowish color, it indicates the birth of a son. If it shows a purple color that is dry and rough but still bright, it indicates the birth of a daughter. If it appears slippery, dry, or dark and dull, it suggests illness or misfortune, and the children will not thrive, also indicating that the person has indulged excessively in alcohol and pleasures, leading to physical and mental exhaustion. If it shows a bright red color, it indicates that the children may suffer from injuries involving blood, or diseases such as sores or broken bones, or accidents like burns, scalds, falls, or bruises. If it shows a dark and gloomy black color, it indicates being secretly harmed by others, causing harm to the children, and also suggests the death of the wife's family or the grandparents' generation, with close relatives suffering injuries or punishments. It also indicates that old grudges may turn into disasters, or that someone with personal vendettas may suddenly take revenge under some pretext.

廿一、蠶囊為子女之傍部，亦關係疾厄哭泣。如有青赤筋直露下插者，主外哭泣，多應母族妻族，及血統戚屬，有重要關係，左應男丁，右為女丁，又有女格而反應之。如有赤青筋彎曲下插，則損至戚，而略疏遠者，或由信傳噩耗之例。如青赤筋平橫而露，則刑子女，輕亦主子女之大災。如有青滑膩枯各色，主小疾，主憂思不決之例。如有紅赤黑慘各色，主陰險欺詐，疾厄惡症，亦主花柳病，又主淫亂招禍，冷退損失，子女災厄而刑剋也。如有黃紫色，主子女喜慶，亦主陰騭善功等類也。

The twenty-first point: The "silkworm sac" beneath the lower eyelid is an auxiliary part of the children's palace, and it also relates to illness and death. If there are straight blue or red veins extending downward, it indicates there will be mourning in the family, mostly affecting the maternal relatives, the wife's family, and close relatives of the same clan, and the relationship is serious. The left side indicates male descendants, and the right side indicates female descendants; for women, the left and right are opposite. If the blue or red veins are curved and extend downward, the loss will be to more distant relatives or through bad news received by letter. If the blue or red veins are horizontal and exposed, it indicates harm to children, and even if it is mild, it suggests children will suffer great misfortune. If the veins appear pale, slippery, dry, or withered, it indicates minor illness or inner worries and indecision. If the veins appear red, dark red, or black and gloomy, it indicates being deceived by sinister people, suffering from serious illness or malignant disease, and also suggests contracting venereal disease; it also indicates being punished for immorality, the family falling into decline, and children suffering misfortune leading to harm. If the veins appear yellow or purple, it indicates joy for children, and also suggests the person has accumulated Yin virtue or done good deeds. This area distinguishes the severity and closeness of the situation based on the straight, curved, and horizontal shapes of the veins, and it is most important to pay attention to these.

廿二、元武為驚險是非之正部，憂思疑慮之旁部。如有黃紫白潤各色，皆平安無阻，雖在危險界中，亦無妨礙。如有青赤筋下插，主結夙怨，而生三年之憂疑暗害，或主三年官訟糾纒時日。如有青滑膩色，主招讒嫉，而見小驚恐，及暗害爭端。如有紅赤色，主牢獄拘留，驚險災厄。如有躁絳慘色，主連帶之驚恐，遺累之損失，小人之暗害，憂疑之信件。如有黑枯黯滯色，主飛災橫禍，危險殘傷，及刑人丁，而有意外之禍，招意外之損，以其人資格而斷之也。

The Twenty-second, "Yuanwu" is the main position governing sudden fright, danger, and disputes, and the auxiliary position for worries and doubts. If yellow, purple, or white and smooth colors appear here, they indicate peace and no obstacles. Even if one is in a dangerous situation, harm will not occur. If blue or red veins extend downward, it indicates old grievances, and there will be worries and hidden dangers for the next three years, or being entangled in legal troubles during those three years. If green and slippery colors appear, it indicates being slandered and envied, encountering minor frights, and facing schemes and conflicts. If red or bright red colors appear, it indicates imprisonment, danger, and calamity. If dry, deep purple, and dull colors appear, it indicates being involved and frightened, suffering losses due to being dragged into matters, with small people secretly harming one, or receiving letters that cause worry and suspicion. If black, dry, dark, and dull colors appear, it indicates sudden misfortunes, dangers, injuries, or even loss of family members—these are all unexpected misfortunes and losses, which should still be judged according to one's status and position. Since this section mainly concerns unexpected events, seeing an evil color should prompt one to remain calm and still.

廿三、腮頤為奴僕官。如有黃紫白潤色，主得下人之輔佐，而得忠實厚之奴僕也。如有青滑膩色，主奴僕小愉，遺失物品。如有躁絳色，主奴僕口舌，下人是非。如有黑暗如煙，染皂如塵，則主奴僕暗害，而有下犯上之舉動，及奴僕犯罪，而累及主人之例，亦主損牛馬六畜之例。如有黑黯枯色，主奴僕盜物私逃。如有紅赤色，主奴僕有牢獄之災，連帶之累，以及牛馬六畜，而成官訟也。

The twenty-third interpretation: The area around the cheeks, known as the "Sai Yi," represents the servant's palace. If this area shows yellow or purple with a white and moist appearance, it indicates that servants will be loyal and helpful. If it appears blue and slick, it suggests that servants may steal or cause loss within the household. If it shows dry and deep red color, it indicates disputes among servants or conflicts between them. If it appears dark like smoke or dirty like dust, it suggests that servants may secretly harm the household, or that servants may commit crimes and involve the master, or that livestock may be harmed. If it appears black and dry, it indicates that servants may steal and run away. If it shows red and fiery color, it suggests that servants may face legal troubles or be involved in lawsuits due to livestock issues. The left and right cheeks can be divided into internal and external. Those employed within the household should be represented on the inner side, while those hired from outside should be represented on the outer side.

廿四、承漿為船行之正部。凡黃白紫潤各色，皆宜船行，及水上之利源亨吉。如有青滑膩色，主水上之虛驚，及下部之小病。如有摻躁絳色，主戲逆之口舌，及花柳病。如有紅赤色，主情慾之驚恐，船行之損失。如有黑枯黯滯各色，主水災之厄，不宜船行也，又主醉死，及花柳惡痛，而成殘廢也。

Number twenty-four, "Chengjiang" is the main area governing boat travel. If it shows yellow, white, purple, or other moist and lustrous colors, it is favorable for boat travel and profits from water-related activities will be smooth and prosperous. If it shows a smooth greenish color, it indicates a false alarm on the water and minor ailments in the lower body. If it shows a dark, dry, and dull red color, it suggests disputes caused by mockery or rebellion, or infection of a sexually transmitted disease. If it shows red or crimson, it indicates alarm from matters of desire and potential loss during boat travel. If it shows black, dry, dark, and dull colors, it indicates a water disaster and should not travel by boat; it also suggests death from drunkenness or disability due to a severe sexually transmitted disease. Anyone planning to travel by water must first examine this area before departure.

公篤曰：氣色為臨時之吉凶禍福，人所共知，所以知之者，能趨吉避凶耳，故上例各項，皆詳細說明。不過格局各有本質之不同，各有地位之懸殊，各有智識之賢愚，各有環境之優劣，各有年齡之老少，各有性質之剛和。持鑑者因其人而斷之可也，據其濃淡輕重而分其層次可也。蓋氣色為先天動機，吉凶引子，吉者趨而就之，擴大進行可也。其凶危尚可避乎？曰：能避凶危也。

Chen Gongdu said: The appearance of auspicious or inauspicious colors reflects the immediate fortune or misfortune of the present moment, which everyone knows. The reason for understanding it is simply to seek good fortune and avoid misfortune. Therefore, I have explained each point in detail above. However, people differ in their inherent constitution, social status varies, their wisdom differs between the wise and the foolish, their circumstances are good or bad, their ages are old or young, and their temperaments are strong or gentle. Those who use mirrors to observe people should judge according to the specific situation of the person, and further distinguish the depth and intensity of the color. One must know that the appearance of colors is the manifestation of the heavenly qi movement before the occurrence of good or bad fortune; it is the harbinger of impending good or bad fortune. When auspicious colors appear, one should seize the opportunity and take bold action to achieve great results. Then, can misfortune be avoided? My answer is: misfortune can indeed be avoided.

夫危險分兩種：有行動而遇危險，則先有權利引誘，財源動念也；有不行動之危險，則有權利牽制，人口羈絆也。故行動之危險，不貪其權利，不動其慾望，坐守可避也；如不行動之危險，能舍其權利，不為親屬所羈絆，毅然而去之，皆可避也。大危險能行一千里，可保無虞；小危險急行三百里，可得安全，皆在當時有一定決心耳。至於官訟遲遲而和解，口舌謙恭而忍解，結怨佈德可化解，暗害預防可避解，嫌疑謹慎可調解，疾厄修養可化解，諸如此類也。

There are two kinds of danger: one is encountered when one goes out, which is mostly caused by previous attractions of power, wealth, or profit, or by the movement of wealth stirring one's thoughts; the other is unavoidable even when one stays still, usually due to being bound by power or held back by family members. Therefore, for dangers caused by action, if one does not desire power and does not entertain such thoughts, simply sitting still can avoid them. For dangers that occur even when one does not move, if one is willing to give up power and is not held back by relatives, and decisively withdraws, they can also be avoided. Major dangers can be escaped by fleeing a thousand li; minor dangers can be avoided by rushing three hundred li— the key lies entirely in whether one can make a decision at the right time. As for lawsuits, delaying can lead to reconciliation; verbal disputes can be resolved through humility and courtesy; accumulated grievances can be dispelled by showing more kindness; hidden harm can be avoided by being vigilant; suspicion from others can be resolved by being cautious; and illness or misfortune can be overcome by quiet rest and proper care. All these are based on the same principle.

一、日月角為父母之正部，口角在左，月角在右。口角凸露主妨父，陷痕亦主妨父；月角凸露主妨母，陷痕亦主妨母。此為父母之應該考查之一。二、髮際為父母之正部。髮際低而三岔，主幼年刑父；五岔刑父尤早。當中尖垂、兩側上削，主中年刑父。鬢髮連眉尾，主幼年刑母；鬢髮曲突主先刑母。此為父母應該考查之二。

First, the "day angle" and "moon angle" on the forehead are the main positions for the parents' palace. The day angle is on the left, and the moon angle is on the right. If the day angle on the left is high and prominent, it indicates harm or conflict with the father; if it is indented or has a scar, it also indicates harm or conflict with the father. If the moon angle on the right is high and prominent, it indicates harm or conflict with the mother; if it is indented or has a scar, it also indicates harm or conflict with the mother. This is the first place to examine when looking at the parents' palace. (Note: The original text refers to "mouth angle" instead of "day angle" in both instances, which is likely a printing error.) Second, the hairline on the forehead is also a main position for the parents' palace. If the hairline is low and the hair splits into three branches, it indicates harm or conflict with the father in childhood; if it splits into five branches, the harm or conflict with the father occurs even earlier. If the hairline in the middle is pointed downward while the sides are cut upward, it indicates harm or conflict with the father in middle age. If the hair at the temples extends all the way to the end of the eyebrows, it indicates harm or conflict with the mother in childhood; if the hair is curved and prominent, it indicates harm or conflict with the mother first. This is the second place to examine when looking at the parents' palace.

三、兩額角為父母之連帶部位。左額角弱，或陷痕上沖者，主先刑父；右額角弱，或陷痕上沖者，主先刑母。此為父母之應該考查之三。四、兩耳為父母之連帶部位。如左耳低弱，或左耳廓反輪飛，主先刑父宮；如右耳低弱，或右耳廓反輪飛，主先刑母宮。此為父母之應該考查之四。

Third, the areas around both temples are connected parts of the parents' palace. A low and thin left temple, or an indentation or scar pointing upward, indicates the father's palace is first affected. A low and thin right temple, or an indentation or scar pointing upward, indicates the mother's palace is first affected. This is the third area to examine when looking at the parents' palace. Fourth, both ears are also connected parts of the parents' palace. A low and thin left ear, or the left earlobe turned outward and inverted, indicates the father's palace is first affected. A low and thin right ear, or the right earlobe turned outward and inverted, indicates the mother's palace is first affected. This is the fourth area to examine when looking at the parents' palace.

五、兩眉為父母之連帶部位。左眉低而陷主先妨父宮，右眉低而陷主先妨母官。此為父母宮之應該考查之五。一為兩眉不平而高低，有不同母之骨肉也。六、兩顴為父母宮之正部。左顴高突而上起者刑父，左顴弱小陷痕亦刑父；右顴高突上起者刑母，右顴弱小陷痕亦刑母。此為父母之應該考查之六。

Fifth, the two eyebrows are connected parts of the parents' palace. If the left eyebrow is low and sunken, it indicates trouble or harm to the father's palace first; if the right eyebrow is low and sunken, it indicates trouble or harm to the mother's palace first. This is the fifth place to examine when looking at the parents' palace. Additionally, there is another point: if the eyebrows are uneven in height, it suggests there are siblings born from different mothers in the family. Sixth, the two cheekbones are the main positions of the parents' palace. If the left cheekbone is high and prominent, it indicates harm to the father; if the left cheekbone is weak or has a depression or scar, it also indicates harm to the father. If the right cheekbone is high and prominent, it indicates harm to the mother; if the right cheekbone is weak or has a depression or scar, it also indicates harm to the mother. This is the sixth place to examine when looking at the parents' palace.

七、中嶽為父母之連帶部位。鼻準偏左者先刑父，鼻準偏右者先刑母。此為父母宮之應該考查之七，子女亦有連帶之應證也。八、人中為父母之連帶部位。人中偏左者先刑父宮，先見子星；人中偏右者，先刑母宮，先生女星。此為父母宮之應該考查之八。

Seventh, the nose tip is called 'Zhongyue' (Central Mountain), which is a connected part of the parents' palace. If the nose tip leans to the left, it indicates a prior conflict with the father; if it leans to the right, it indicates a prior conflict with the mother. This is the seventh point to examine when looking at the parents' palace, and the children's palace also has a connected verification here. Eighth, 'Renzhong' (the philtrum) is also a connected part of the parents' palace. If the philtrum leans to the left, it indicates a prior conflict with the father's palace, and the first child will be a son; if it leans to the right, it indicates a prior conflict with the mother's palace, and the first child will be a daughter. This is the eighth point to examine when looking at the parents' palace.

九、牙齒為父母之正部。凡門牙楞生，上牙主刑父，下齒主刑母。如兩側各有尖牙一顆，上主刑父，下主刑母。此為父母宮應該考查之九。以上九種，為父母宮應該考查之捷法。凡屬刑剋父母，不外此例，以多數為定論。如有刑父四種，刑母三種，則當然先刑父宮也；如有刑母二種，刑父一種，當然先刑母官也，否亦為重母之例，此為定法也。

Ninth, the teeth are the main position of the parents' palace. If the front teeth are crooked, sharp, uneven, or misaligned, those growing on the upper row indicate punishment of the father, while those on the lower row indicate punishment of the mother. If there are extra sharp teeth growing on both sides of the upper and lower rows, the ones on top indicate punishment of the father, and those on the bottom indicate punishment of the mother. This is the ninth point to examine in the parents' palace. The above nine points are the quick methods for examining the parents' palace. All signs indicating punishment of the parents fall within these nine categories. When making a judgment, one should take the majority. For example, if there are four signs indicating punishment of the father and three indicating punishment of the mother, it naturally indicates punishment of the father's palace first. If there are two signs indicating punishment of the mother and one indicating punishment of the father, it naturally indicates punishment of the mother's palace first. Even if these signs do not come true, it suggests a family that values the mother more than the father. This is an unchanging method of judgment.

公篤曰：弟兄一宮，不能確定數目，先後有刑傷，而不符其正數故也。其大抵分四項：第一為弟兄多，第二為弟兄少，第三為弟兄和睦，第四為弟兄忤逆，此為弟兄之大略耳，其它則不為正法也。茲將四類分注如下。

Chen Gongdu said: The section on brothers cannot accurately determine the exact number, because among brothers there are always some who die young or suffer injuries, so the actual number does not match the number indicated by the chart. Generally, it can be divided into four categories to consider: the first is having many brothers, the second is having few brothers, the third is brothers being harmonious, and the fourth is brothers being discordant. This is the general overview of the brothers' section; all other statements are not considered proper methods. Now I will explain these four categories separately.

一、弟兄宮多者，兩眉清秀修長，三陽豐滿，眉頭不沖。惟金眉之形難分，蓋金眉又稀又疎，直生而似無，主弟兄多而子女亦多也，又主弟兄賢而貴，有輔助也。二、兩眉短促而散，低濁壓目，加以眉頭逢沖，印窄而痕，五官拘束而不開闊，此主弟兄少，而無輔也，雖有亦刑剋，而不存在也。如兩耳有紋痕，幼小即刑弟兄姊妹也。

First, the appearance of many brothers is indicated by clear, long eyebrows, with the 'three yang' on the upper eyelids full and plump, and no stray hairs on the brow that interfere. Only the 'golden eyebrows' are difficult to distinguish: they are sparse and thin, growing straight, almost invisible, and such people tend to have many brothers and children, and their brothers are capable and prosperous, able to offer support. Second, if the eyebrows are short, abrupt, and disordered, hanging low and turbid, covering the eyes, and there are also stray hairs on the brow that interfere, a narrow and injured forehead, and the facial features are cramped and not open, this indicates few brothers and no support from them; even if they are born, they are likely to be lost due to conflicts and injuries. If there are markings or scars on the upper ears, it indicates that the person was injured to brothers and sisters in childhood.

三、弟兄和睦，凡眉秀神清，皆主弟兄貴而和睦，及得其實力之輔助。加以兩顴斜輔高聳，邊城豐滿有梁，此為弟兄和睦而有助，因之而進田宅，以宏恢門第，互相為用也。四、弟兄忤逆，凡眉尾逆生，或旋螺形，皆主弟兄忤逆。加以眉頭紋痕上沖，兩顴紋痕沖破，主弟兄忤逆，而有口舌官訟，反多遺累，又因之破產而憂死也。

Third, the appearance indicating harmonious brothers: Those with clear and elegant eyebrows and bright, clear eyes usually indicate that brothers will attain high status and live in harmony, and they will be able to provide real help. If in addition the two cheekbones slope upward and are prominent, and the sides of the 'border city' are full with prominent bone ridges, this indicates brothers who are harmonious and can help each other, thus enabling them to acquire property, expand their businesses, and bring glory to their family, achieving success through mutual support. Fourth, the appearance indicating rebellious brothers: Those with hairs at the end of the eyebrows growing backward and long, or twisted into spiral shapes, usually indicate rebellious and discordant brothers. If there are also lines on the forehead extending upward and the cheekbones are cut by lines, this indicates brothers who are not harmonious, leading to verbal disputes and even legal conflicts. They will not receive help but instead be constantly burdened, possibly leading to bankruptcy, sorrow, and even death.

一、魚尾奸門為妻妾宮之正部。魚尾豐滿者，主妻宮賢淑，而無刑剋；魚尾紋上仰，主妻強而有操持，及偕老無傷；魚尾有痣，主刑妻而續絃；魚尾有燕尾紋，主重配；魚尾雙紋，主兩妻；魚尾三紋，主三妻；魚尾四紋，主四妻；魚尾紋平破者，克妻宮而重配；魚尾紋下反，主刑三妻。如魚尾有十字紋，主生離，又主再離也。

First, the 'fish tail' and 'jianmen' outside the eyes are the main positions of the wife's palace. If the fish tail area is full and plump, it indicates a virtuous and kind wife, and there will be no conflicts between husband and wife. If the fish tail has lines slanting upward, it suggests a strong and capable wife who can manage the household and live happily together until old age without harm. If there is a mole on the fish tail, it indicates a wife who is difficult to get along with and the husband will need to remarry. If the fish tail has a forked pattern like a swallow's tail, it suggests a need to remarry once. If there are two lines on the fish tail, it indicates marrying two wives; three lines mean three wives; four lines mean four wives. If the fish tail has horizontal and broken lines, it indicates a wife who is difficult to get along with and the need to remarry. If the fish tail has lines that slope downward, it suggests conflicts with three wives in the future. If the fish tail has a cross pattern, it indicates separation from the wife, and this separation will occur more than once.

二、命宮生痣，主克妻而再配，亦主夫婦不和，意見不一，而有生離者，有刑三妻者，有官訟不休而後離者，一為再嫁之婦為婚配，一為病妻之例，而中年刑剋，及收娼妓也。三、兩顴雄突而有尖峰者，主刑妻而重配，女格亦主刑夫也。故顴骨宜高近目尾，不是尖峰而突，方無刑剋也，否則有嫡庶之配，及二妾三妾也。兩腮方突犄角，亦主嫡庶也。四、年壽間斷者，主刑妻克子，中年斷絃而續絃。印堂沖破，初年刑妻克子而續配。蘭臺弱小而洩，晚年失竊而鰥居。此皆刑剋而重配之格也。眉稜高而腮突，主納奴婢為妾也。

Second, if a birthmark appears on the "Ming Gong" of the mountain root, it indicates the possibility of marrying multiple wives, marital discord, and eventual separation due to disagreements. Some may consecutively marry three wives, while others may be involved in endless legal disputes leading to divorce. There is also a case where one marries a woman who has been previously married, or where the wife suffers from chronic illness, eventually leading to marital conflict in middle age, or marrying a courtesan. Third, if the two cheekbones are strong, prominent, and have sharp peaks, it also indicates the possibility of marrying multiple wives, and for women, it indicates the possibility of marital conflict with the husband. Therefore, the cheekbones should be high and close to the eye corners without sharp peaks to avoid marital conflict; otherwise, there may be a main wife and a concubine, or even the taking in of multiple concubines. If the two cheeks are square and sharp like horns, it also indicates the presence of both a main wife and a concubine. Fourth, if the middle part of the "Nian Shou" on the bridge of the nose is broken or fractured, it indicates the possibility of marital and child-related conflicts, and the loss of a spouse in middle age followed by remarriage. If the "Yin Tang" is pierced by markings, it indicates early marital and child-related conflicts followed by remarriage. If the "Lan Tai" on the nostrils is weak and lacks energy, it indicates the loss of a spouse in old age, leading to a life of solitude. These are all patterns indicating marital conflict and remarriage. If the eyebrow bone is high and the cheekbone is prominent, it indicates the taking in of a servant girl as a concubine.

一、淚堂為子女之正部，以平寬明潤為旺子女而貴。如有紋下陷，主刑子女；如淚堂厚而高突，亦主刑子女之例。此為早子女不枉，或中子女不旺，經刑剋一二，方能成立也。二、三陰臥蠶為子女之正部，以黃紫明潤為子女多而貴。如黑黯絳枯，主刑子克女，而多災厄；如有蠶肉橫起，為孤壽，而晚年刑子女也，或為螟蛉之子女也。

First, the "tear hall" is the main position of the children's palace. It is considered favorable if it is flat, wide, bright, and moist, indicating children who are numerous and prosperous. If there are lines and the tear hall is sunken, it indicates harm to children. If the tear hall is thick and prominently raised, it also indicates harm to children. Such a face may mean that children born early are not able to be raised, or those born in the middle are not prosperous. Generally, one or two children will be lost first, and the later ones will be able to survive. Second, the "three yin" and "wocan" on the lower eyelid are also the main positions of the children's palace. A yellow or purple, bright and moist complexion indicates numerous and prosperous children. If black, dark red, and dry colors appear, it indicates harm to children, and the children will suffer many diseases. If the wocan is thick and rises horizontally, it indicates loneliness and long life, but in the end, it will still harm the children, or the person will rely on adopting a foster son to see them off in old age.

三、蠶袋為子女之正部，而近顴骨之間有紋露出，為子女紋也。紋從外顴者，一紋一子成立也；紋向淚堂者，一紋一女成立也。此由陰騭栽培而成者，或庶出之子女也。四、人中為子女之正部。如溝洫寬深而長，主子女多而成立也；如上窄下寬，主子多女少；如上寬下窄，主子少女多；直紋克子，橫紋克女，十字紋主孤絕，而不成立也。

Third, the area beneath the 'caterpillar bag' is the main position of the children's palace. If there are lines visible near the cheekbone, they are called 'children's lines'. Lines originating from the outer side of the cheekbone indicate a son who will grow up; lines heading towards the tear hall indicate a daughter who will grow up. These lines are formed through the accumulation of Yin Virtue and cultivation in Later Heaven, and sometimes they indicate children who are not the eldest. Fourth, the 'human groove' is the main position of the children's palace. A wide and deep groove indicates many children who will all be well-established. If the groove is narrow at the top and wide at the bottom, it indicates more sons than daughters. If it is wide at the top and narrow at the bottom, it indicates more daughters than sons. A straight line in the human groove indicates the loss of a son, a horizontal line indicates the loss of a daughter, and a cross-shaped line indicates being childless and having difficulty raising children.

五、兩眉為子女之連帶關係。如平橫一字者，主子少而成立，或庶出；再加低眉，則僅有女一人，或得庶子一人。如兩眉彎曲，主子女多；再加眉高，主子女多而貴也。六、印堂為子女之連帶關係。如印堂寬正而豐，則子女早成立而貴也；如印堂窄弱而沖，主子女見刑而弱，中子方成立也，三十以後方得子星成立，而有嫡庶之分也。

Fifth, the eyebrows are connected parts of the children's palace. If the eyebrows are flat and straight like the character '一', it indicates that although there may be few sons, they are stable, or they may be sons from secondary marriages. If the eyebrows are low, it suggests there may be only one daughter or only one son from a secondary marriage. If the eyebrows are curved and have an arc, it indicates many children. If the eyebrows are high, it indicates many children who are also prosperous. Sixth, the forehead is also a connected part of the children's palace. A broad, upright, and full forehead indicates children who are established early and prosperous. A narrow, thin forehead that is marred by markings indicates children who suffer from misfortunes and are weak. The middle child is likely to be stable, often having children established only after the age of thirty, and the children may have both legitimate and secondary origins.

七、年壽為子女之連帶關係。如年壽有梁，主中年之子女必旺；如年壽間斷，或直三曲之伏吟，或左右曲之反吟，皆主克子女也，雖有子女亦不可靠，而不成立也，或為不肖之子女，而敗家產也。八、兩目之眼神，為子女之連帶關係。如眼神和而收臧，光清而充，子女俱旺而聰明；如眼神痴定呆滯，光清如水，主子女遲立，及偏生庶出也，亦溺受而生後患也；如目露浮白，或神銳緊急，亦刑子女也。

Seventhly, the bridge of the nose, known as the 'year and longevity' area, is connected to the children's palace. If there is a prominent bone ridge in the year and longevity area, it indicates that the children born in middle age will certainly thrive. However, if the year and longevity area is broken in the middle, or rises straight up and down with three bends resembling the 'hidden chant' pattern, or if it curves left and right like the 'reverse chant' pattern, it indicates that the children will be harmed. Even if there are children, they may not be reliable, fail to grow up properly, or produce unworthy offspring who will ruin the family's fortune. Eighthly, the eyes' gaze is also connected to the children's palace. If the eyes are gentle, restrained, and clear with a full look, the children will be prosperous and intelligent. If the eyes appear呆滞 (dull), light, and cold like water, it indicates that the children will come late in life and are mostly from a concubine, and there will be problems due to excessive indulgence. If the white of the eye is exposed and floating upwards, or if the eye's light is sharp and urgent, it also indicates harm to the children. In summary, the bone structure of the year and longevity area is examined for the nose, and the spirit of the eyes is examined for the eyes. Both should be considered together to reach a conclusion.

一、伏犀骨貫頂而入百會，此貴而壽也。方伏犀骨為第一貴，圓伏犀骨次之，橢圓伏犀骨又次之，此為貴之分別者一，即古之巨鰲人腦，當作尚書也。二、兩眉修長上豎有勢，此為貴而有名，及有事業之流芳者，又關乎中。世界以此而貴者占多數，即古之間名在眉，即文彩之官，貴而有壽也。

First, the 'Fu Xi Gu' bone runs straight from the forehead to the top of the head, reaching the central 'Baihui' point on the top of the head. This is a sign of both high status and long life. A square-shaped 'Fu Xi Gu' is the most valuable, followed by a round shape, and then an oval shape. This is the first criterion for distinguishing different levels of noble destiny, as ancient people said that the 'Jua Ao' bone entering the brain indicates a person who will attain a high position such as that of a Minister of State. Second, if the eyebrows are long and upright, with a noble and majestic appearance, this signifies a person who will achieve high status and fame, with a career that will be remembered by future generations. It also relates to the fortune in middle age. Nowadays, most people who attain high status possess this characteristic, which is exactly what the ancients meant by 'the reputation is reflected in the eyebrows.' The eyebrows are the official stars governing literary achievements, indicating both high status and long life.

三、印堂方隆，及有骨方楞而橫突，名為金城骨；山根上貫印堂，名為玉柱骨。此皆大貴，而有非常之事業，及早發達也，盛衰皆以此為重要點。四、日月角上插，為帝王之貴；輔角骨上插，為將相之貴；邊城骨上插，為邊鎮之貴。又分其骨質之長大豐突，與短小拱露，為加減之分數也。

Third, if the area between the eyebrows is square and full, and there is a bone that protrudes horizontally and distinctly, it is called the 'Golden City Bone'; the bone that runs upward from the mountain root to the area between the eyebrows is called the 'Jade Pillar Bone'. Both of these indicate great fortune and the ability to achieve extraordinary accomplishments, with success coming early in life. The rise and fall of one's life should be judged with these features as the main focus. Fourth, if the bones on the forehead extend upward to the hairline, it signifies the dignity of a king; if the bones on the cheeks extend upward, it signifies the dignity of a general or minister; if the bones on the temples extend upward, it signifies the dignity of a border guardian. In addition, one should distinguish whether the bones are long and prominent or short and merely slightly raised, and accordingly add or subtract points to the rank of fortune.

五、兩目神清有威，為貴名而有權，占重要部位。盛世以黑白分明而貴也，盛世以玄黃有煞而貴也。其充足收藏，而含真彩者，又為貴之特等，而有身後之事業，或為仙品及聖賢，與流芳也。六、兩顴上插，為權柄之重要也。如兩顴上至鬢髮，為公侯將相而握重權；兩顴上至邊城，為屏藩柱石之臣；兩顴上至玉堂，為方伯刺史邊將之類，以此為實權之貴也。

Fifth, the eyes that are clear and bright with a commanding look indicate that one has both noble reputation and actual power, making the eyes a crucial feature in determining nobility. In times of peace, having clear and distinct black and white eyes is considered valuable, while in times of chaos and turmoil, having a deep yellow gaze with a fierce aura is considered valuable. If the eyes are full and reserved, subtly revealing true brilliance, this is the highest level of nobility, indicating that one's achievements will remain after death, or that one may become a person of extraordinary merit, such as a sage or a saint, and be remembered by future generations. Sixth, the two cheekbones rising upward are a significant sign of holding power. If the cheekbones rise all the way up to the hairline, it indicates a high-ranking official such as a marquis or general; if they rise up to 'Border City,' it indicates a great minister who serves as a pillar of the state; if they rise up to 'Jade Hall,' it indicates a local governor, a censor, or a border general. All these are signs of holding real power and are considered noble characteristics.

七、水星大仰而斂角，唇勻厚而塗朱，皆主貴也。如四字口為第一，角弓口次之，仰月口又次之，此為貴而厚祿也，即古之口能容拳、食祿萬鍾之義也。八、聲如宏鍾，虎頭燕頷，銀面金鬚，鐵面銀牙，五嶽朝天，地閣朝天，額如覆肝，聲音鏗鏘而韻長。上例各項皆主貴也，以其成形之多數為大貴，而分其特貴、上貴、中貴、下貴、常貴者，皆依其形質如何，而所得之分數，為一定之決斷也。

Seventh, if one speaks of 'the Water Star,' and has a broad and large face with the corners of the mouth raised and收敛, thick and thin lips that are evenly proportioned and red like painted vermilion, all indicate a noble destiny. Among these, the 'Four-Character Mouth' is the best, followed by the 'Horned Mouth,' and then the 'Moon-Up Mouth.' These are signs of both nobility and great wealth, as the ancients said, meaning that a large mouth can hold a fist, and one can receive a thousand measures of grain asofficial stipend. Eighth, a voice that is loud and resonant like a great bell, a tiger's head and a swallow's chin, a face as white as silver and beard as yellow as gold, a face with a bluish-green hue and white teeth like silver, the five mountains converging towards heaven, the earth's pavilion facing heaven, a forehead full and rounded like a liver leaf, and a voice that is ringing and has a long lingering echo—all these indicate nobility. The more of these features one has, the greater the nobility. As for dividing into special nobility, upper nobility, middle nobility, lower nobility, and common nobility, it depends on the actual form and quality, and the judgment is determined by the score obtained.

九、木形為清貴，名過於權也；金形為能貴，任勞有為也；水形為福貴，坦然安享而成功也；火形為勞碌險阻而貴，艱難而發達也。當以其合格與否，而定其收功與事業之途徑也。以上九則，是為認貴局之標準，當查其分數如何，或為一部有奇特偏重，或為幾部合法每稱，則據其形格而加推以定之可也。

Number nine: Each of the Five Phases forms has its own criteria for being esteemed. A person with the form of wood is of clear and noble character, with fame surpassing power; a person with the form of metal is capable of attaining status, willing to endure hardship and resentment while achieving something; a person with the form of water is blessed and wealthy, enjoying stability and success; a person with the form of fire attains status through toil and hardship, needing to overcome many difficulties to achieve success. When making a judgment, one should check whether the form and structure meet the criteria, and based on this determine how quickly the person will achieve success and which career path they will follow. The above nine points are the standards for identifying esteemed forms. One should look at the number of points achieved: either a particular feature is especially distinctive and carries more weight, or several features are all qualified and harmonious with each other. Then, based on the overall form and structure, proceed further to reach a conclusion.

一、土星為財源之正部，故準頭為土星，土生萬物之義，此為平生之正財祿。凡截筒鼻為第一，懸膽鼻次之，虎鼻、蒜鼻、獅鼻又次之，此為富之一也。二、天倉豐隆為前業之正部，關乎祖業之餘澤也，故天倉豐隆寬厚，為前業有餘。如南嶽高起而突，則為貴裔之後也。此為富之二也。

First, the nose is called the 'Earth Star,' representing the proper position of wealth. The nose is referred to as the 'Earth Star' because earth nurtures all things, and this area indicates proper wealth and official rank throughout one's life. Among nose shapes, the 'Cutting Tube Nose' is the best, followed by the 'Hanging Pearl Nose,' then the 'Tiger Nose,' 'Garlic Nose,' and 'Lion Nose.' This is the first criterion of wealth. Second, the 'Heavenly Granary' on both sides of the forehead being full and prominent indicates the proper position for ancestral property. It relates to the legacy left by ancestors, so if the Heavenly Granary is full, wide, and thick, it suggests that there is inherited property from previous generations. If the 'Southern Mountain' on the forehead is high and prominent, it indicates that one is the descendant of a distinguished family. This is the second criterion of wealth.

三、福堂為外財之正部，在眉尾之稜骨處。此主遠行而得外財，及得千里外之財源，而立異鄉之產業。凡西人過國者，或經商者，皆有此骨也。此為富之三也。四、井灶即蘭臺廷尉也。左蘭臺為偏財、浮財、交際財之例，右蘭臺為合財、潛伏財、轉輸財之例，此為意外之財祿而暴發也。此為富之四也。

Third, the 'Fu Tang' is the main position for external wealth, located at the ridge bone behind the eyebrows. This area indicates earning wealth from distant places, acquiring sources of income far away, and establishing businesses in foreign lands. All Westerners who cross the sea to other countries or those who go out to trade have this bone. This is the third rule of the Wealth Pattern. Fourth, the 'Well and Hearth' refers to the two nostrils, which are also called 'Lan Tai' and 'Ting Wei' in the art of physiognomy. The left 'Lan Tai' governs side wealth, floating wealth, and money obtained through social interactions; the right 'Lan Tai' governs partnership wealth, hidden savings, and profits from resale. This area signifies unexpected gains in wealth and official rank, often leading to sudden prosperity. This is the fourth rule of the Wealth Pattern.

五、兩目神清而和蘊，此為財星之連帶關係，又因貴名而得財祿及進田宅，此為以貴而發，有勢而富，因官得財也，多以貴力而營利源者半數。此為富之五也。六、地庫豐隆為財星之正部，主晚年之財富，而有晚年豐足衣祿及進田宅，而遺身後之業，或為子女之恢宏，以立其大業也。此為富之六也。

Fifth, when both eyes are bright and gentle with a reserved expression, this is the associated area of the wealth star, indicating that one attains wealth and honor, gains official rank, and acquires land and property. This type is first prosperous in status and then becomes wealthy, meaning that wealth is obtained through official position; such people rely on their noble status to manage their finances, and this accounts for about half. This is the fifth rule of the wealthy pattern. Sixth, when the areas on both sides of the chin, known as 'di ku,' are full and prominent, this is the main position of the wealth star, indicating that one will have wealth in old age, sufficient food and clothing in later years, and the ability to acquire more land and property, which can be passed down to descendants or further developed by them, achieving great success. This is the sixth rule of the wealthy pattern.

七、仙庫豐正為財星之正部，此主半享受貴子女之進田宅，而得晚年之遂心。此為富之七也。八、兩顴雄突上聳，是名中府，而得朋友至戚之助，中年發達而進田宅，因外而旺其內也。此為富之八也。九、腮頤方隆犄角，為財星之連帶關係，應得輔助之人員得力而致富業，此為用人而發達者也。此為富之九也。

Seventh, the 'Xianku' is full and well-proportioned, which is the proper position of the wealth star. This indicates that half of one's enjoyment comes from the purchase of land and property by noble and esteemed children, leading to contentment in old age. This is the seventh condition of wealth. Eighth, when both cheeks are strong and prominent, rising upwards, the physiognomist calls this 'Zhongfu'. This signifies receiving help from friends and close relatives, achieving success in middle age and acquiring land and property through the strength of others. This is the eighth condition of wealth. Ninth, when both cheeks are square and prominent, resembling horns, this is the connected part of the wealth star. This indicates that the helpers one employs are effective, thus accumulating family property. This is the type of prosperity achieved through the skill of employing people. This is the ninth condition of wealth.

十、兩眉清秀、修長、疎勻、有稜，是為弟兄平輩之財，而得弟兄姊妹之輔佐，以進其田宅，而創其大業。此為富之十也。十一、奸門魚尾為妻妾宮之正部，如魚尾紋上仰至福堂，奸門骨高橫平兩顴，此為妻妾貞淑而能操持以發達，以及後家暗助或接濟，而恢宏立業以大振。此為富之十一也。以上十一則皆為富格之必要，以考查其部位之分數如何，而斷其特富、上富、中富、下富、常富之等級也。

The tenth point is that if the eyebrows are clear, long, evenly spaced, and have sharp angles, it indicates that one will gain wealth from brothers and siblings, and be able to acquire land and property and establish great achievements through the help of siblings. This is the tenth condition of the Rich Destiny. The eleventh point is that the 'Jian Men' and 'Yu Wei' are the main positions of the wife and concubine's palace: if the Yu Wei lines slant upward and directly reach the Fu Tang, and the bone at the Jian Men is high and connects with the two cheeks horizontally, this indicates that the wife and concubine are virtuous and capable of managing household affairs, thus achieving prosperity. They can also receive secret assistance or support from the wife's family, thereby expanding their property and greatly reviving their family's status. This is the eleventh condition of the Rich Destiny. The above eleven points are all necessary conditions for the Rich Destiny. By examining how many points each person meets and the corresponding scores, one can determine whether they are exceptionally rich, highly rich, moderately rich, less rich, or just ordinary. The more qualified points they have and the higher the score, the higher their level of wealth.

一、兩耳長厚，圓輪如珠，此為豐足衣祿之一，又主有特別智識，而有專長之技藝，以充其祿也。如貴而有名權者，亦享受厚祿也。二、男子口闊大而斂角，主得厚祿，平生享受無窮；女子口小唇厚而圓，主得厚祿，而豐足衣祿也。此二者主貴猶多，及為餘蔭根基之家，亦有自創之享受也。

First, if one's ears are long and thick, with rounded earlobes smooth as pearls, this is a sign of abundant food and clothing. It also indicates that the person has exceptional insight and possesses a particular skill, which they use to supplement their income. If the person is already a nobleman with fame and power, they will certainly enjoy a generous salary. Second, for men, a broad and large mouth with corners that are retracted indicates a generous salary, which they can enjoy throughout their life. For women, a small mouth with thick and round lips also indicates a generous salary and abundant food and clothing. These facial features often indicate both high status and either a family with a strong heritage or someone who has earned this prosperity through their own efforts.

三、牙齒為衣祿之正當關係。凡牙齒大瓣而齊，白瑩如玉，堅固而勻，端正而多，此為享受厚祿，而有壽徵之格也。四、兩眉柔細修長有稜，為衣祿之連帶關係。眉尾接近福堂，是為外財庫故也。及天性腦明靈巧，而有特長之點，及進流通之外財，一為立外業，以貴名而得厚祿也，亦旺子女之豐隆，而有大壽之享受也。

Third, teeth are positively related to clothing and sustenance. If the teeth are large in size, neatly arranged, white and lustrous like jade, firm and evenly distributed, properly aligned and numerous, this indicates a pattern of receiving substantial wealth and enjoying a long life. Fourth, the eyebrows that are soft, fine, long, and have a distinct edge are connected to clothing and sustenance. This is because the end of the eyebrows is close to the 'Futang,' which is the storehouse for external wealth. Such people are naturally clear-minded and clever, possessing a special skill that allows them to earn circulating external wealth. They establish careers in other regions, gain substantial income through their reputation, and also have prosperous descendants. They themselves are destined for a long life.

五、兩目為田宅之正部，故神清而充、和慈而藏，為田宅宮，應以貴而得祿。如蚯蚓盤烏珠，主勞碌而進厚祿也；亂世尤以蚯蚓盤烏珠，為勞碌創業之格也。六、地閣為晚祿之正部，故地閣豐正而朝、圓拱者，主得晚祿；方拱者，主得子女之貴而發達，亦得晚祿之豐隆。以部位之分數，而斷其層次也。

Fifth, the eyes are the main position of the field and residence palace, so if the eyes are clear, full, gentle, kind, and reserved, the field and residence palace is strong, which indicates gaining official rank through wealth. If the blood vessels in the eyes are like earthworms coiling around the eyeball, it mainly means that one has to work hard to achieve a substantial official rank; in times of chaos, this "earthworm coiling eyes" pattern especially indicates a hardworking entrepreneurial structure. Sixth, the chin, known as "di ge," is the main position for late-life fortune and official rank, so if "di ge" is full, upright, and upwardly curved, with a round shape, it indicates gaining official rank in old age; if it is square and curved, it indicates gaining prestige and success through children, with equally abundant late-life fortune. Still, the level of late-life fortune is determined by the scores obtained from these areas.

一、南嶽有紋成伏犀三紋，或偃月二紋，或華蓋一紋，或多紋，皆主壽，享耄耋之壽也。如紋多而間斷，主壽而勞碌也，亦主風塵飄搖，而見刑剋也。二、兩眉高起而有稜，此為壽而貴名也，及多子女，亦主衣祿豐足。如有眉毫露出，主壽高而多憂愁，及有內顧之隱憂，六親之遺累，雖壽不閒而勞也。

First, if there is a mark on the forehead called 'Nan Yue' or if there are three horizontal lines forming 'Fu Xi纹' (伏犀纹), or two lines forming 'Yan Yue纹' (偃月纹), or just one line forming 'Hua Gai纹' (华盖纹), or many lines, it indicates longevity and the ability to live to be in their eighties or nineties. If the lines are numerous but broken in the middle, it suggests a long life but with a hardworking life, also indicating a wandering life, and conflicts among relatives. Second, if the eyebrows are high and have a sharp bone structure, this is a sign of longevity and a noble reputation, and also indicates many children, as well as sufficient food and clothing. If long hairs grow from the middle of the eyebrows and are visible, it suggests a long life but with many worries, hidden troubles at home, and being burdened by relatives. Although long-lived, one will not have peace and will always be busy with work.

三、兩目神清而充足，主享大壽，而有貴名，及事業成功而發達也，故眼神以充足而有，此為壽徵之重要點。如有蚯蚓盤睛，主壽而勞碌也；如神充而露，主壽而刑剋也。四、兩耳長厚有垂珠朝口者，主壽而有智識，及勤慎耐勞。凡享大壽之人，萬無小耳短薄也。內應腎繫，言其稟受之先天厚薄，據此而區別也。

Thirdly, if both eyes are bright and full, it indicates a long life and a noble reputation, with success in one's career. Therefore, the eyes should be full and abundant; this is a crucial point in determining longevity. If there are blood vessels winding around the eyes like earthworms, it indicates a long life but with much toil. If the eyes are full but appear outwardly and not concealed, it indicates a long life but with conflicts with relatives. Fourthly, if both ears are long and thick, with earlobes like pearls and pointing towards the mouth, it indicates a long life and good judgment, with a person being diligent, cautious, and able to endure hardship. Those who live long lives never have small and short ears. The ears correspond internally to the kidney system, which refers to the thickness and thinness of innate constitution, which is distinguished from this.

五、人中深長，為壽徵之正部。古人謂人中一寸，可至期頤之壽，及多子女，而有晚福也。再加法令紋下朝地庫，而為大壽之又一證也。六、項有三滌，為享大壽之一證據；如再項有餘皮，則壽數更享高年也，故老人項皮乾枯者必死也。

Fifth, a deep and long philtrum is the correct position for longevity. Ancient people said that if the philtrum extends one inch, one can live to be a hundred years old, have many children, and enjoy happiness in old age. If the lines on the face also extend downward toward the 'ground warehouse,' that is another sign of a long life. Sixth, three horizontal lines on the neck are a sign of living to an old age; if there is also some loose skin on the neck, the lifespan can be even longer. Therefore, if an old person has dry, shriveled skin on the neck, it is a sign of certain death.

七、山根上貫高起，此為稟受先天之氣厚故也，主享大壽。山根者，命根也，故山根低弱者，不滿四十，此之謂也，又以目神為兼併而斷之可也。八、枕骨魏魏高突而凸，此為壽骨，而得先天之正氣，故主大壽也。如耳後一骨高起，亦名壽骨，而享大壽，但刑人丁也。

Seventh, if the mountain root rises upward and is prominent, this is due to the thick and solid qi inherited from the Earlier Heaven, indicating a long life. The mountain root is the fundamental basis of life and destiny, so those whose mountain root is low, sunken, and thin usually do not live past forty. This is exactly the meaning conveyed. When making a judgment, it is even more accurate to also consider the eyes. Eighth, if the occipital bone at the back of the head is high and prominent, this is called the 'longevity bone,' indicating the reception of pure and correct qi from the Earlier Heaven, which signifies a long life. If there is another bone that is high and prominent behind the ears, it is also called the 'longevity bone,' and such a person will also live a long life, but this may cause harm to the family members.

九、法令無紋，不滿三十；法令紋至口角，五十以上；法令紋過口角，六十以上；法令紋入地庫，七十以上；法令紋二紋相交，則可至八十九矣。此為壽徵之一大關鍵也。如法令續長者，作添壽論也。十、牙齒齊固堅硬，此主壽徵之一，而多厚祿也；再加聲音遲緩，又發聲從丹田中出者，主大壽也。十一、安臥之間，神定而靜，其氣息不從鼻竅口竅，而從耳竅中進出者，是為龜息，此上上壽也。以上十一則，皆為壽徵應該考查之點，又以部位如何，而定其特壽、上壽、中壽、下壽也。

Ninth, if there are no lines on the philtrum, one will not live past thirty; if the philtrum lines extend to the corners of the mouth, one can live past fifty; if they go beyond the corners of the mouth, one can live past sixty; if they reach the 'earth chamber,' one can live past seventy; if two lines appear on the philtrum crossing over each other, one can live to be in the eighties or nineties. This is a major key in determining longevity. If the philtrum lines continue to grow downward later, they are considered as adding to longevity. Tenth, if the teeth are neat, strong, and solid, this is one aspect of a long life, and also indicates a prosperous official position; if in addition, one speaks calmly and slowly, with the voice coming from deep within the lower abdomen, this indicates a very long life. Eleventh, when a person is asleep, if their expression is calm and serene, and their breath does not pass through the nose or mouth, but instead seems to come in and out through the ear openings, this is called 'turtle breathing,' which is the highest sign of longevity. The above eleven points are all aspects to be examined when determining longevity; then, by looking at how each part is formed, one can determine whether the person is destined for extraordinary longevity, upper longevity, middle longevity, or lower longevity.

公篤曰：相法綱要，在加減乘除一語為根據耳，故有餘不足，而加減其分數，以定其富貴貧賤、壽夭勞逸也。其中分類，有四大綱領，即形局、精神、聲音、氣色，其用最大。至於紋痕、骨、痣、筋絡，為相法之小補耳，不足為定論也。至於手掌足掌，不過為部位之一輔助品耳。茲將其大綱分注如下。

Chen Gongdu said: The general principle of physiognomy is based entirely on the concept of "addition, subtraction, multiplication, and division"—where there is excess in one area and deficiency in another, points are added or subtracted accordingly, thus determining a person's wealth or poverty, longevity or short life, and ease or hardship. Among these, there are four major categories, namely "form and structure," "spirit and vitality," "voice and speech," and "color and complexion," which have the greatest effect. As for things like markings, bone structure, moles, and tendons, they are only minor supplements to physiognomy and cannot serve as the final judgment. As for the palms and soles of the feet, they are merely auxiliary elements outside these four main categories. Now I will explain these four major categories one by one.

一、形質為第一重要。如形質有餘，而精神不足，則主富貴功名、才智事業皆可發達，但不壽而夭亡也，或主多惡痛糾纒而不壽，亦主中道障礙，而發不足也。二、形質有餘，氣色不足，則主其人有才智，有能為，然時勢不助，而多中止之障礙，事實不成，而多反覆之挫折，雖有富貴基礎，終為虛浮飄搖，為受制之例也。

First, "form and substance" is the most important of the four aspects. If form and substance are abundant but spirit is lacking, it indicates prosperity, fame, talent, and success in career, but with a short lifespan and early death; or it may indicate suffering from chronic illness and pain, leading to a short life, or encountering obstacles in the middle of the way, resulting in incomplete success. Second, if form and substance are abundant but color and vitality are lacking, it suggests that the person has talent and ability, but is hindered by unfavorable circumstances, often facing repeated obstacles and failure in affairs. Although they have the foundation for wealth and status, their success is unstable and uncertain, and they are often controlled by others. Such people should wait for the right opportunity to act; striving forcefully will not bring them success.

三、形質有餘，聲音不足，每多困迍，名利虛浮不實，而不收全效，或為勞倍功半，刑剋人丁，以致無形影響，輕棄灰心，勞碌損失也，作半遂論。四、精神為重要之二。如精神有餘，形質不足，主富貴而有壽，其發達也離奇，其遇合也怪異，亦有愛思勞心、嫌疑嫉忌，而有繁煩之駁雜也。

Third, when the form and substance are excessive but the sound and energy are insufficient, people often face many difficulties and hardships, with fame and profit being hollow and unfulfilling, achieving only partial results. They may exert double the effort to gain half the result, and suffer from afflictions that harm family members, thus being subtly affected and easily giving up, becoming disheartened, and suffering losses in vain. This situation can only be considered as 'half success'. Fourth, 'spirit' is the second most important among the four aspects. If the spirit is abundant but the form and substance are lacking, it indicates wealth and longevity, though the path to success is unusual and the opportunities encountered are strange. Such people tend to think a lot and work hard, easily arousing suspicion and jealousy, and their affairs are often complicated and disorderly.

五、精神有餘，氣色不足，其人多才智而成敗不一，勞碌往返，風塵奔馳，然有事業小成，衣祿豐足，不過有壽，而有子女也，亦有時事之阻、人事之累，以困乏其身也。六、精神有餘，聲音不足，此主事業之成半而阻半，中有遺累煩擾，邪行淫蕩，以致惡痛糾握，不正之牽制，無形消耗，招讒之影響，亦有小富貴而有缺點也。

Fifth, if one has sufficient spirit but lacks vitality in appearance, such a person is usually intelligent and talented, but the outcomes of affairs are uncertain, with much toil and back-and-forth effort, constantly traveling and weary. However, their career will have some success, their food and clothing will be sufficient, and they will live a long life with children. Nevertheless, external circumstances may obstruct their path, and people around them may cause trouble, leading to physical exhaustion. Sixth, if one has sufficient spirit but lacks voice, their career will be partially successful and partially obstructed, with disturbances caused by being dragged down by others in the middle. They also engage in improper and reckless behavior, leading to chronic illness and being entangled in inappropriate relationships, which gradually depletes their strength. They are also often influenced by slander. This type may have some wealth and status, but ultimately they are flawed.

七、氣色為第三重要。如氣色有餘，形質不足，方可暫時發達，而收實效，故多小富小貴，而成功居多數，惟不持久，專以氣色而發達也，即破船遇順風而可航海之義也。八、氣色有餘，精神不足，亦主發達，而事業之成功，不過於惡疾多，而壽數弱耳，亦有良好時機，與最好遇合也，是為中下之貴，而非特別事業也，或夭折於貴權之時也。

Seventh, "qi se" (appearance and vitality) is the third most important among the four factors. If "qi se" is abundant but physical form is lacking, one may experience temporary success and immediate results, but such cases are mostly small wealth and minor status, with success being common but not lasting. It is like a broken boat encountering favorable winds, which allows it to sail for a while. Eighth, if "qi se" is abundant but spirit is lacking, it also indicates success and the ability to accomplish affairs, but with more chronic illnesses and a shorter lifespan. Such people often encounter good opportunities and favorable circumstances, but they are generally of medium to lower status, unable to achieve great accomplishments. Some even die during the height of their power.

九、氣色有餘，聲音不足，亦主豐足衣祿，而貪淫好色，邪淫穢行，故所發達有限，依人而獲名利，借力而作事業，結果有限，壽數尋常，中道而生障礙，以牽制其進取也，或人口死亡而灰心消極也。十、聲音為重要之第四。聲音有餘，形質不足，方可小發達，多出偏權副名，而為輔佐人材，豐足衣食，而為小作用也，及結合能力，同舟共濟，多出牽強之事業而為用也。

Ninth, if the aura is abundant but the voice is insufficient, it indicates that one's material needs are met, but they tend to be lustful and immoral in behavior, thus achieving limited success. Such people rely on others to gain fame and profit, and depend on others' strength to accomplish their careers, resulting in limited achievements and an ordinary lifespan. They may also encounter obstacles along the way that hinder their progress, or become disheartened and lose heart due to family deaths. Tenth, 'voice' is the fourth most important among the four factors. If the voice is abundant but the physical form is insufficient, one can only achieve minor success, mostly obtaining a secondary position or authority, serving as an assistant. Although their material needs are met, their contributions are not significant. They are good at cooperation and working with others, often forming makeshift enterprises, which are onlywith difficulty acceptable.

十一、聲音有餘，精神不足，此主多成多敗，及有偏性之嗜好，智小大，力輕任重，偏愛而貪，妄舉而亂，亦有親戚之株累，知交之妨害，然亦有乘時而暫發也。十二、聲音有餘，氣色不足，亦有小富貴，而多惡病，亦有勞碌奔馳，而多困苦，一生自負不凡，偏不遇時機，志向不群，偏不得知己，臨難有轉機，已成而忽敗，似是而非之例也。

The eleventh type is characterized by excessive voice but insufficient spirit, leading to repeated successes and failures throughout life, along with obsessive habits. Although their intelligence is not great, they attempt ambitious plans; though their strength is weak, they bear heavy responsibilities. They are biased in their affections, leading to greed, and act recklessly, causing disorder. They often suffer from involvement with relatives and hindrance from trusted friends. However, such individuals may temporarily achieve success due to favorable circumstances. The twelfth type has an abundant voice but lacks good complexion, resulting in minor wealth but plagued by chronic illness and continuous toil and hardship. Throughout life, they are overly confident yet fail to meet favorable opportunities; they have lofty aspirations but lack understanding companions. When facing critical situations, they suddenly find a turning point, seem to accomplish their tasks, yet suddenly fail—these are examples that appear successful but ultimately fall short.

十三、形質與精神有餘，聲音與氣色不足，此主富貴而有作用，明敏而有才智，多勞而有壽徵，惟平生不大發展，而無驚人事業，多勞而往返，不收全功，或發達而不足也。十四、形質與氣色有餘，聲音與精神不足，此主事業成功，名利並吉，時機與遇合均好，惟多疾厄，與不壽耳，亦主人丁不旺，而有刑剋，或由族戚牽制，而有遺累防內患也，或為發達而不善其後也。

Thirteenth, when both form and substance are abundant, but voice and spirit are lacking, this indicates a person who is wealthy and capable, with a sharp mind and talents and wisdom. Though they may be busy and laborious, they have a long life. However, they are unable to achieve great success in their lifetime, and their efforts may not yield full results, or they may become successful but not to a great extent. Fourteenth, when both form and spirit are abundant, but voice and color are lacking, this indicates success in career, good fortune and wealth, and favorable opportunities and circumstances. However, they tend to suffer from many illnesses and have a short lifespan. Such people also often experience a lack of descendants, conflicts within the family, or being hindered by relatives, leading to internal troubles. They may also achieve success but not have a good ending.

十五、形質與聲音有餘，氣色與精神不足，此主人丁旺而吉，名利成而阻，多成多敗，往返不一，困迍多勞，事業多虛，勞倍而功半也，衣祿亦豐足，不過外患之顧慮深耳。十六、精神與氣色有餘，形質與聲音不足，此主有壽徵而可發達，惟不持久，而不完善，其名與利均吉，惟人丁與疾厄稍弱耳。至於發展，多出異途歧路之乘時為用也。

Fifteenth, when both form and sound are abundant, but color and spirit are lacking, it indicates a prosperous family with many people, and good fortune. Although fame and profit can be achieved, they are often obstructed, leading to repeated failures and repeated successes, a situation of hardship and toil, with most endeavors ending in emptiness. Though clothing and food are sufficient, there is deep concern about external troubles. Sixteenth, when both spirit and color are abundant, but form and sound are lacking, it indicates a long life and potential for success, but the duration is short and the outcome is not complete. Fame and profit are favorable, but family members and physical health are somewhat weak. As for his path, he is likely to take an unconventional route, finding usefulness during favorable times.

十七、精神與聲音有餘，形質與氣色不足，此主有壽而無疾厄，有人丁而無事業，惟障礙多，而名利虛浮，成功有限也，一為弟兄之輔助，一為子女之發達，以濟本身之用也。十八、氣色與聲音有餘，形質與精神不足，此主暫時名利，而有乘時之發達，然不久必敗，又主疾厄與刑人丁，故為夭壽而中道死亡，及不善後也，以及挪雜之錯誤、顛倒之行為也。

Seventeenth, when both spirit and voice are abundant, but form and appearance are lacking, it indicates longevity without illness, but the family may have many people, yet they cannot achieve success. There are many obstacles, and fame and fortune are superficial, with limited achievements. The way out for such people is either through the help of brothers or the success of their children to compensate for their own shortcomings. Eighteenth, when both appearance and voice are abundant, but spirit and form are lacking, it indicates temporary fame and fortune, a brief rise due to favorable circumstances, but soon it will decline. It also indicates frequent illness and harm to family members, leading to a short lifespan, and death before the end of life. Such people often make mistakes involving borrowing and confusion, and act in a disordered manner. The above eighteen points are all derived by pairing the abundance and deficiency of the four aspects.

公篤曰：相法有變論，萬無有四者皆好而無缺，萬無有四者皆不好而全害，故分有餘與不足耳。大體形質為一生之名利、富貴榮枯也，精神為才智事業、富貴壽夭也，氣色為臨時之轉機、吉凶禍福也，聲音為完善不完善、關乎人丁子女也。其合併而論，則可分其大體也。此為絕妙心法，學者不可輕忽，而入異端之途徑也。

Chen Gongdu said: The art of physiognomy has a layer of flexibility - there is no person in the world who has all four aspects - form, spirit, voice, and complexion - perfectly good with no defects, nor is there anyone who has all four aspects completely bad and suffers everywhere. Therefore, the concept of 'excess' and 'deficiency' is introduced. In general, form relates to a person's fame, fortune, wealth, and rise and fall throughout life; spirit relates to intelligence and career, and also looks at wealth and longevity; complexion relates to immediate changes in fortune, that is, good or bad luck, calamity or blessing; voice relates to whether a person is complete and well-rounded, and concerns the family's population and children. When these four aspects are considered together, a person's overall situation can be determined. This is an extremely refined method, and those who study physiognomy must not neglect it, or they will fall into wrong paths.

公篤曰：老子一炁化三清，傳出臥眠之形式；莊子宗之，有蝴蝶以翱翔；孔子悟之，嘆周公之復見；巢父以古樹為床，其臥愈安；赤松以自云為榻，其道猛進；諸葛亮草堂春睡，而有安漢之心；謝安石東山高臥，而有治世之志；陳希夷臥中得道，李謪仙夢裡成詩。臥法之關係重矣。

Chen Gongdu said: Daoist tradition holds that Laozi generated the Three Purities from a single vital energy, and from this came various postures for sleeping. ZHUANG Zi inherited this tradition, thus giving rise to the story of dreaming himself to be a butterfly flying gracefully. Confucius gained insight while sleeping and lamented, having again dreamed of the Duke of Zhou. In ancient times, the hermit Chaofu used an old tree as his bed, sleeping more securely than ever. The immortal Chisongzi used white clouds as his couch, thus greatly advancing his Dao. Zhuge Liang, while sleeping in his thatched cottage in spring, already had in his heart the determination to stabilize the Han dynasty. Xie Anshi lay in peaceful repose on the eastern mountain, yet his mind was filled with the ambition to govern the world. Chen Tuan the Elder attained enlightenment through his sleep, and Li Bai composed poems in his dreams. Clearly, the method of sleeping is of great importance. (Note: The original text says 'Chisongzi used self-cloud as his couch,' but 'self' should be 'white.')

故宿者神遊而魂動，寐者神靜而魄歸。臥眠有法，而亦有相。蓋修道之人，有一定之臥法：一手曲肱而作枕，一手斜平按丹田，一足曲收而作勢，一足直伸而平形。常人若能依此臥眠，則可強健身體，活潑精神，萬無遺精拘攣，及一切停滯之病。故其關係人之常度，亦靜養安神之一法也。其形式詳註如下。

When a person is half-asleep, their spirit wanders and their soul moves. Once they are truly asleep, their expression becomes calm and their vital energy returns to its dwelling place. Therefore, sleeping has both a proper method and a corresponding interpretation. Practitioners of the Way have a fixed method of lying down: one arm is bent to serve as a pillow, the other hand is placed diagonally and flat on the dantian, one leg is bent and drawn in, forming a posture, while the other leg is stretched out straight. If ordinary people can sleep in this manner, they can strengthen their bodies, invigorate their spirits, and avoid ailments such as seminal leakage, muscle stiffness, and various stagnations of qi and blood. This shows that sleeping posture affects one's daily condition and is also a method for quiet cultivation and calming the spirit. The various postures for lying down are explained in detail as follows.

一、仰臥　仰臥者，即古法之稱尸臥也。其人仰面朝天，手足平齊。此主稟受弱而氣輕，及多惡疾，又主勞碌奔馳，不載厚福。各形皆忌之，惟狐鹿之形，不忌尸臥也。二、伏臥　伏臥者，即仰臥之反面也。其人伏而面枕，背股朝天。此主刑剋重，而多不壽也，又主愚魯而拙，貪妄而空，每多損失挫折也。各形皆忌，惟虎豹形，不忌伏臥也。

The first type is called "lying on the back." Lying on the back is the ancient term "shi wo," meaning the person faces upward toward heaven, with hands and feet spread flat and aligned. This sleeping posture indicates weak innate constitution, light vital energy, and frequent illness. It also suggests a life of constant toil and an inability to bear great fortune. All body types should avoid this posture, except those with the form of a fox or deer. The second type is called "lying on the stomach." Lying on the stomach is the opposite of lying on the back: the person lies face down, head resting on the pillow, back and hips facing upward. This posture indicates heavy conflicts and hardships, often leading to a short lifespan. It also suggests a dull and clumsy mind, with greed and unrealistic desires that result in loss and setbacks. All body types should avoid this posture, except those with the form of a tiger or leopard.

三、側臥　凡人以側臥，而為稟受先天之充足，福祿豐隆，英明多智，厚有信，守禮不爽，持義不妄，而有子女承繼，亦有壽徵也。四、曲臥　曲臥者，如龍之盤環而有勢，如犬之彎曲而有形。此主富貴，而作非常之事業，智識高而見遠，志向大而深，此為貴壽之格，而享子女之福也。故經云：行如流水生如鍾，臥似彎弓立似松。此其臥相之大略也。

The third type is called "side sleeping." If a person is accustomed to sleeping on their side, it indicates a plentiful innate endowment, signifying abundant blessings and prosperity, intelligence and wisdom, being sincere and trustworthy, following propriety without excess, upholding righteousness without wrongdoing, and being able to have children to continue the family business, also indicating a sign of long life. The fourth type is called "curved sleeping." Curved sleeping refers to the body curling up: like a dragon coiling into a ring, full of momentum, or like a dog crouching with its body bent, having a definite shape. This sleeping posture signifies wealth and honor, the ability to accomplish extraordinary achievements, a broad vision and lofty aspirations, and a deep and profound ambition. It is a pattern of both high status and longevity, and also brings the blessing of having children. Therefore, the book of physiognomy says: walking like flowing water, sitting and standing like a bell, sleeping and lying down like a bent bow, and standing like a pine tree. This is the general idea of the posture of sleeping.

五、文臥　文臥者，安靜之態，聲息收斂而停勻，手足不支離，而無異狀也。其人慈和量大，正直無毒，及享受厚福，而多壽徵也。六、武臥　武臥者，手舞足躍，而似姿武之狀也。其人好動而心亂，多而少決，負氣而好勝，矜驕而妄貪，及弄巧反拙，氣量狹小，而多勞碌也。

The fifth type is called "Wen Wo" (Calm Rest). Wen Wo appears quiet and still, with calm and even breathing, and the hands and feet are not stretched out in all directions. The sleeping posture shows no unusual signs. Such people are kind and have a broad mind, are upright and have no malicious intentions, and can enjoy great blessings and often show signs of long life. The sixth type is called "Wu Wo" (Active Rest). Wu Wo involves moving hands and legs, as if performing martial arts. Such people are restless and their minds are scattered, with many thoughts but little decision-making, acting on impulse, being ambitious and proud, and indulging in excessive desires. They often make things worse by trying to be clever; they have a narrow mind and are often busy all their lives. The difference between Wen Wo and Wu Wo lies in whether the breath is controlled or not during sleep.

七、捧頭臥　捧頭臥者，其人每入睡鄉，必雙手捧其頭，或捧其兩耳，及兩額角也。其人多疑慮，似是而非，無膽識也，處事中道變更，交際口是心非，平生多挫折，不收全功也。八、開口臥　開口臥者，口開而不合，出氣倍人氣也。其人稟受弱，而有遺傳病，亦主縱慾而成痼疾，難享大壽，及刑人丁也。

The seventh type is called "pounding head while sleeping." Such people, whenever they fall asleep, must necessarily hold their heads with both hands, or cover their ears and press their temples. These people are full of doubts, and whatever they say seems half true but not entirely correct. They lack courage and insight; they change their minds midway through tasks, are insincere in their dealings with others, and throughout their lives face many setbacks, achieving only a fraction of what they set out to do. The eighth type is called "open mouth while sleeping." When someone sleeps with their mouth open and cannot close it, they exhale twice as much air as usual. Such people have weak constitution from birth, and are prone to hereditary illnesses. This also indicates excessive indulgence in desires leading to chronic illness, shortening their lifespan, and causing harm to family members.

九、磨牙臥　磨牙臥者，每入睡鄉，磨牙挫齒，格格喳喳，而有聲也。其人多勞碌，一成一敗，或萬里奔馳，飄搖不定，雖富貴而不安享也。十、估眼臥　估眼臥者，睡覺時豎眉估眼，如與人爭鬥之怒容也。其人躁急恃勇，作事有頭無尾，而多冷退刑剋，及失敗也，亦主危險，輕則傷殘宿疾也。

The ninth type is called "Moyu Wo" (grinding teeth sleep). People of this type grind their upper and lower teeth together when they sleep, making a clattering sound. Such people are often busy and劳累, experiencing repeated success and failure. They may travel thousands of miles, wander without a fixed place, and even if they become wealthy, they cannot enjoy their prosperity. The tenth type is called "Guyan Wo" (squinting eyes sleep). In this type, a person sleeps with their eyebrows raised and eyes half-open, looking as if they are in a state of anger and conflict. Such people are impetuous and aggressive, often starting things but not finishing them. They tend to have family decline, conflicts with relatives, and repeated failures. They are also prone to encountering dangers, and even minor ones may result in injuries or the recurrence of old illnesses.

十一、夢語臥　夢語臥者，睡覺時夢語重複，吵鬧不休也。其人多誑語而妄貪，多弄巧而反拙，又主元神浮蕩，嗜好偏見，而不享大壽也，或為勞碌無成也。十二、捧腹臥　捧腹臥者，其人雙手捧腹，反側不移也。主天性愚，作事庸厚，平生無大志，亦無大煩惱，而有衣祿也。

The eleventh type is called "Dream Talk While Sleeping." Such people talk in their sleep, muttering repeatedly and making a lot of noise. These people tend to lie often, have greedy desires, and frequently make things worse by trying to be clever. They also indicate an unstable origin god, a tendency towards obsession and biased views, leading to a short lifespan or a life of hard work with nothing accomplished. The twelfth type is called "Holding the Stomach While Sleeping." This refers to someone who holds their stomach all night without turning over. This indicates a dull nature, mediocre and honest behavior, with no great ambitions in life, but also no major troubles, and no worries about food and clothing.

十三、遮陰臥　遮陰臥者，有單手遮陰、雙手遮陰之分。其人聰明虛浮，多才而又虛偽，喜怒不常，剛復而又偏嗜，此單手遮陰臥也。其人聰明而貪，慳吝而狹，負氣而偏，邪淫而智，此雙手遮陰臥也。十四、佛臥　佛臥者，兩手合掌，兩足盤膝，安定似坐之姿式也。其人種善因，其心最慈良，厚寬宏，平安多福，及享大壽，稍有刑剋人丁也。

The thirteenth posture is called "Zhe Yin Wo" or "Shade Covering Sleep," which is further divided into single-hand shade covering and double-hand shade covering. Those who sleep with single-hand shade covering are intelligent but superficial, talented yet hypocritical, changeable in mood, stubborn, and have obsessive habits. Those who sleep with double-hand shade covering are intelligent but greedy, stingy and narrow-minded, impulsive and extreme, their actions are improper yet they are cunning and resourceful. The fourteenth posture is called "Fo Wo" or "Buddha's Posture." In this posture, both hands are joined in a prayer position, and both legs are crossed in a lotus position, lying down as if sitting. Such people have planted good deeds throughout their lives, are most kind-hearted and benevolent, honest and broad-minded, live a peaceful and prosperous life, and enjoy a long lifespan, though there may be some misfortunes within the family.

十五、仙臥　仙臥者，半曲半伸，半側半仰，鼻口無氣，而從耳竅出氣，是為龜息藏竅也。其人有靈根，聰慧異常，而有遠志，主盛名大貴，及享大壽也。十六、鬼臥　鬼臥者，睡覺似愁容哭態，手舞足蹈之例也。其人寒苦多勞，刑人丁而冷退，及夭壽而孤苦也。

The fifteenth type is called "Xian Wo" or "Immortal's Rest." Xian Wo involves the body being half bent and stretched, half leaning and lying back, with no breathing visible through the nose or mouth, but the breath instead coming and going through the ear openings. This is referred to as "Gui Xi Cang Qiao" or "Turtle Breathing and Concealing the窍." Such people possess spiritual potential, are exceptionally intelligent, and have lofty aspirations, thus attaining great fame, great wealth, and a long life. The sixteenth type is called "Gui Wo" or "Ghost's Rest." Gui Wo involves sleeping with a sorrowful expression on the face, as if about to cry, while the hands and feet move about restlessly. Such people lead a life of poverty and hardship, with much toil, causing harm to their family, leading to a decline in family fortune, and suffering a short life marked by loneliness.

十七、神臥　神臥者，睡覺似威嚴之態，手曲足曲，而似坐式也。其人忠直厚，明理守義，多厚福而有桓心，主旺人丁而有壽也。十八、聖賢臥　聖賢臥者，曲肱而枕，微側面肅，一足曲一足伸也。其人英明多智，遠見有桓，少疾苦而多壽，有容量而好名，及足衣祿也。

The seventeenth type is called "Shen Wo" (God's Rest). Shen Wo refers to lying asleep with a solemn expression, hands and feet curled, resembling sitting upright. Such people are loyal, upright, and sincere, wise, and devoted to righteousness. They have deep blessings and firm willpower, indicating a prosperous family and long life for themselves. The eighteenth type is called "Sheng Xian Wo" (Sage's Rest). Sheng Xian Wo refers to bending the arms to serve as a pillow, slightly turning the body while maintaining a solemn face, one leg bent and the other straight. Such people are intelligent and wise, with long-term vision and firm willpower. They suffer little illness, live long, have great capacity, and enjoy good reputation. Their clothing and food are also very abundant.

公篤曰：紋相一說，為相法之四大關係而外，在形質包括之中，然有重要點，而關係禍福生死者，為輔助品之第一，較諸手足而倍重要也。按第一圖之額紋：一紋曰華蓋紋，以長至額角之邊城即下曲，主貴而有壽徵，有出於貴族，有出於草澤，然皆有大志，而作非常之事業也。其長不至邊城，或短而歪斜，主刑剋人丁，及前業中衰而見弱也。

Chen Gongdu said: In the study of facial markings, this particular aspect belongs under the category of "form and substance," but it has its own importance, directly relating to a person's misfortunes, blessings, and life and death. It is the first among all auxiliary materials, being twice as important as hand and foot markings. Now, let's discuss the markings on the forehead according to the first diagram: a single horizontal line is called "Huogai纹" (Huogai marking). If the line extends to the "Biancheng" (border city) area of the forehead and then bends downward, it is considered qualified, indicating a person of high status and longevity. Such people may be born into noble families or rise from the common people, but they all have great ambitions and can achieve extraordinary accomplishments. If this line does not reach the Biancheng area or is short and crooked, it indicates the suffering of family members and the decline of ancestral property, which gradually becomes thin and weak.

南嶽有二紋橫過額角下曲者，名曰偃月紋，主貴名而有壽徵，主有風塵萬里，而刑早子女，及偏房庶出之子女方成立也。其紋短不合格，作勞碌刑剋人丁論，不過有壽之格也。南嶽有三紋橫過額角者，名日伏犀紋，主貴名而享大壽，及勞心重而風塵奔馳。如南嶽有四紋五紋，通稱額紋。此紋以長橫過額角下曲為合格；如短，或間斷，或斜，或連續，皆作勞碌奔馳、反覆刑傷論，前業蕭條，初不佳也。

The "South Mountain" on the forehead has two lines running across the brow and curving downward, known as "Yan Yue Wen," indicating a person with a distinguished reputation and longevity. Such individuals must travel thousands of miles, endure hardships, and their children born early in life may suffer misfortunes. They must rely on children from a secondary wife to be stable. If these two lines are short and not proper, they are considered to be laborious and prone to family misfortunes, but still have a long life. If there are three lines across the brow on the South Mountain, known as "Fu Xi Wen," it indicates a distinguished reputation and long life, but with great mental strain and constant travel. If there are four or five lines on the South Mountain, they are generally called "Furwen." These lines should be long, running across the brow and curving downward to be considered proper. If they are short, broken in the middle, crooked, or twisted together, they are considered to indicate laborious travel and repeated injuries, suggesting a decline in ancestral property and poor fortune in early years.

曲刑紋在眉頭之上，曲過眉角，主刑弟兄姊妹，然為不正常而死，有誤死、凶死者，左為兄姊，右為弟妹也。孤壽紋在兩口角而下反者是也，主享大壽，而刑子女也。當時雖多子女，而至晚年則衰弱無靠，或刑剋無成，或星散不聚，而不送終也。

The "Qu Xing Wen" (curved punishment mark) appears above the eyebrows, curving over the brow angle, indicating punishment of brothers and sisters; those who are affected often do not end well, some dying in accidents, others meeting violent ends. If the mark is on the left, it refers to the elder brother or sister; if on the right, it refers to the younger brother or sister. The "Gu Shou Wen" (lonely longevity mark) is a mark hanging downward from both corners of the mouth, indicating a long life but punishment of children: although there seem to be many children at first, in old age they become weak and isolated—either the children are punished and unable to support the person, or they scatter apart and cannot gather together, eventually leaving no one to attend the person at the end.

法令紋在井灶之兩側，有法令紋方有壽。如無法令紋者，不滿三十歲；如有半節法令，則四十以上之壽；如至口角，則五十以上之壽；如過口角以下，則六十以上之壽；如法令紋過口而相交，則七十八十，及至百歲之壽。如法命入口主餓死，深者主勞碌，續者主添壽也。

The "lines between the eyebrows" are located on both sides of the two nostrils, known as "well and stove." A person must have these lines to have a long life. If there are no lines at all, they will not live past thirty. If there are only half lines, they will live over forty. If the lines extend to the corners of the mouth, they will live over fifty. If the lines go beyond the corners of the mouth downward, they will live over sixty. If the lines wrap around the mouth and meet on both sides, they may live up to seventy or eighty years, or even up to one hundred. If the lines go straight into the mouth, it indicates death by starvation. If the lines are deeply carved, it indicates a life of constant toil. If the lines continue downward after that, their length is considered as added years of life.

按印堂有雙紋下寬上窄，成人字形，號曰印堂人字峰。此主性情拘執而勞碌憂思，狐疑不決，主刑妻克子，及刑弟兄姊妹，又主族戚多累，恩怨不明，於妻族及叔伯侄甥之遺累尤重。其中有疑是疑非之錯誤，受勞受累之糾纏，措置固屬不當，貪念拘執不休，以生其遺累也。如上有一橫紋者，為華蓋紋，則人字峰之刑剋累損，可以減半矣。如單有華蓋紋，主勞而貴名，小有刑剋，及壽也。

Now looking at the second diagram: there are two lines on the forehead, wide at the bottom and narrow at the top, forming the shape of the character "人" (person), known as "Yin Tang Ren Zi Feng" (the person-shaped peak on the forehead). This indicates a stubborn nature, a life filled with toil and worry, and difficulty in making decisions when faced with matters; it also signifies harm to wife and children, and to brothers and sisters; further, it indicates being burdened by relatives from the family, with unresolved grievances, especially those coming from the wife's family and from uncles, aunts, cousins, and nephews. Such people often make mistakes in distinguishing right from wrong, are trapped by toil and burdens, and handle affairs improperly. Their attachment to greed and stubbornness leads to these burdens. If there is another horizontal line on top of the person-shaped peak, it is called "Huagai Wen" (the cap pattern). This reduces by half the harm and losses indicated by the person-shaped peak. If there is only the cap pattern and no person-shaped peak, it indicates that although one is toil-bound, one will have a noble reputation, with minor harm to relatives, and a long life.

兩額角之紋，名曰邊城紋，下由眉尾起，上至鬢髮曲處。此主破梓離鄉，前業不可靠，其中段名天倉，關係祖業，故生妨害及妨父，雖有餘澤亦敗弱矣，易地而發於他鄉。亂世多有此紋，主遠發也；盛世則一敗而不可恢復，終無立身之地也。朝笏紋上由頰車起，有雙紋下至腮力犄角處，名曰朝笏紋，此主子女之貴，而晚年豐足衣祿，以享晚福也，亦主壽祿之兆。

The markings on both sides of the forehead are called "Border City Marks," starting from the end of the eyebrows and extending up to where the hair bends. This indicates leaving one's homeland, abandoning one's native land, and the family's inherited property being unreliable; the middle part of this mark is the "Heavenly Granary," which relates to ancestral property, so having this mark here harms family wealth and also harms the father—despite any remaining blessings from ancestors, it will eventually lead to decline and poverty, and one must move to another place to achieve success. In times of chaos, people with this mark tend to travel far and achieve success; but in peaceful times, those with this mark will suffer a downfall and find it difficult to recover, ultimately having no place to establish themselves. The "Morning笏Mark" is a mark that starts from the "Cheche" and runs down along both sides to the angle of the jawbone, indicating that children will achieve prominence, the person's later years will be abundant in food and clothing, allowing them to enjoy a comfortable old age, and it is also a sign of longevity and good fortune.

按印堂有形如田字者，名曰田字紋，主阡陌之當業，前人無依而耗盡，主白手成家，勞碌自創，有由學徒出身而發達，多從工商技藝以立身也。刑妻而不克子也，亦主大壽，至老不閒，然子女有不得力者。左眉頭有紋，名曰羅侯紋，主刑兄姊，又主血痣之疾，於中年晚年也。右眉頭有紋，名曰計都紋，主刑弟妹，又主頭風及手足筋骨疼痛之疾，於晚年也。

Now looking at the third image: if the patterns on the forehead cross to form a "field" shape, it is called "Field Pattern," indicating that one's fortune is connected to land and property. The ancestors are unreliable, and the family's resources have been exhausted, so one must start from scratch, working hard to build a career. Such people often rise from being apprentices, and mostly rely on commerce, trade, or a particular skill to establish themselves. They may harm their wife but not their son, and they are likely to live a long life, though they will never have peace in old age, and among their children, there will always be one who is unhelpful. If there is a mark on the left brow, it is called "Rohu Pattern," indicating harm to older brothers and sisters, and also suggesting blood-related illnesses such as blood spots in middle and old age. If there is a mark on the right brow, it is called "Jidu Pattern," indicating harm to younger brothers and sisters, and also suggesting ailments such as headaches and pain in the hands and feet in old age.

如左右眉頭皆有紋，名曰羅計紋，其人性情剛躁，任性恃長，偏於所好，量窄而偏傲，多招官訟爭端，嫌疑是非，恩中有怨，親者反疎，六親無輔於內，朋友有益於外，亦主聰明而有見解也。年壽有直紋四五，名曰虛花紋，主刑妻克子，及有遺傳病，又主破前人祖業，勞碌自立。其人聰明有智識，靈巧多機詐，然有為聰明自誤、淫蕩邪行之類，或為預算其小，不計其大，或為見利而貪，因之而累，故曰虛花，言美而不實也。口角之側有紋，名曰陂池紋，常多水驚，如有黑黯色，主水厄也。

If there are lines on both eyebrows, they are called "Luoji Pattern." Such people are impetuous and hot-tempered,任性 and rely on their own age, stubborn in their own preferences, narrow-minded and somewhat arrogant. Therefore, they often bring about legal disputes, suspicion and conflicts. They show kindness but end up with resentment, those who should be close become distant, and the six relations within the family cannot help, while friends outside may be beneficial. However, they are also intelligent and have insight. If there are four or five straight lines on the "Nianshou" part of the nose bridge, called "Xuhua Pattern," it indicates punishment of wife and children, carrying hereditary diseases, and losing the family's ancestral property, needing to work hard to establish themselves. Such people are intelligent and have insight, clever and full of schemes, but often their intelligence leads to their own downfall, their behavior being licentious and improper. They may only calculate small gains without considering the big picture, or be greedy for profit, thus bringing about burdens. Therefore, it is called "Xuhua," meaning something that looks good but is not substantial. If there are lines on the sides of the mouth, called "Bichi Pattern," they often suffer from accidents related to water. If there is a dark color in this area, it indicates danger from water.

按印堂有三紋下聚上散，如火焰勢，名曰火焰紋，主公侯將相之貴，屏藩柱石之臣，多兼武權，而殺身成仁也，故主貴而凶死。其死之輕重，則又與眉目參看之。古漢壽亭侯關羽有之，但有蠶眉鳳目之配，故成武聖名；宋武穆王岳飛有之，則有劍眉鳳目之配；明名將周玉節有之，則有一字眉豹目之配。凡有火焰紋者，均主貴而凶死也。其單獨火焰紋，而眉目平常，亦至中等貴，或為中等之次，然亦凶死，而無成仁之時機也。

Now looking at the fourth diagram: there are three lines on the forehead, converging at the bottom and spreading out at the top, forming the shape of a flickering flame, called "Flame Pattern." This pattern indicates great nobility, such as that of a prince, general, or high official, who is a pillar of the state. These individuals often hold military power and ultimately die for a great cause. Therefore, this pattern signifies both great fortune and a tragic death. As for how惨烈 the death is, it should also be considered in conjunction with the eyebrows and eyes. General Guan Yu of the Three Kingdoms, Han Shou Ting Hou, had this pattern, but he had the appearance of a horizontal eyebrow and phoenix eyes, which enabled him to achieve the title of the Martial Saint; General Yue Fei of the Song Dynasty also had this pattern, paired with sword eyebrows and phoenix eyes; General Zhou Yu Jie of the Ming Dynasty also had this pattern, paired with a straight eyebrow and tiger eyes. Those who have the Flame Pattern generally indicate great honor but not a peaceful end. If only one Flame Pattern is present, but the eyebrows and eyes are ordinary, one may attain moderate or slightly lower levels of nobility, yet still meet a tragic end, and also miss the opportunity to sacrifice oneself for a righteous cause.

鼻準有一直紋，名曰分犀紋，古為五牛分尸，即車裂之慘刑也。其分尸紋隱約，則可減等而論；如短而不長，則為破相之疤痕，損財之耗散，及刑剋。如出於貧無立錐之地，則可免凶死；如出於富貴，必凶死而尸身不全也。耳廓有痕紋，主刑傷父母叔伯於初年；耳輪有痕紋，主刑傷弟兄姊妹於初年，皆主幼年之刑傷，或應本身之驚災，及危險之疾厄也。口下有一橫紋下反者，名曰承漿紋，主水驚；如現黑黯色，主水厄而死，次亦水上之大損失；亦應酒病，或因酒醉跌撲而死也，亦主有形之腎病也。

A straight line on the nose is called 'Fen Xi Wen' (Split Rhinoceros Pattern). In ancient times, it was associated with the punishment of splitting the body of five oxen, which was a cruel method of execution by tearing the body apart. If this pattern is faint and not clearly visible, its effect is reduced by one degree. If the line is short and does not extend long, it indicates a broken appearance with scars, financial loss, and possible legal troubles with relatives. If this pattern appears on someone who is extremely poor with no place to stand a cone, it may avoid a violent death. However, if it appears on a wealthy person, it is certain that they will die violently and their body will be incomplete. A scar or mark on the earlobe indicates early injuries to parents or uncles. A scar or mark on the ear rim indicates early injuries to brothers or sisters. These patterns are associated with injuries in childhood, or with being startled by disasters, or suffering from dangerous illnesses. A horizontal line below the mouth that curves downward is called 'Cheng Jiang Wen' (Receiving the Stream Pattern). It indicates being startled on water. If this area is dark, it indicates death by water-related disasters, or at least a major loss related to water. This pattern also indicates illness related to alcohol, or death from falling while drunk, and also indicates an existing kidney disease.

按印堂有直紋一痕，深者為懸針痕，者為懸針紋，皆主刑妻克子，危險多災，平生多挫折而失敗也。如懸針痕多主凶死，懸針紋多主危險也。二者如出於富貴有名，均主凶死而危，不發達較好也，一經發達即凶危之時至矣。此為權利之引誘，貪念之受禍，勿以計劃周詳，而勉強進取也。二者如出於貧苦下賤之人，則破敗較輕也。

Now looking at the fifth diagram: in the center of the forehead there is a straight line, deeply carved is called "xuannin hen," and shallowly carved is called "xuannin wen." Both indicate harm to wife and children, a life full of danger and misfortune, and frequent setbacks and failures. Among these, "xuannin hen" often indicates death by misfortune, while "xuannin wen" often indicates encountering danger. If these markings appear on a person who is wealthy and renowned, they both indicate a dangerous and fatal end, and it is actually better not to be successful. Once success comes, the time of misfortune will arrive. This is precisely the result of being lured by power, status, wealth, and fame, and suffering misfortune due to greed. Therefore, one must not force oneself to pursue these things just because they believe their plans are well thought out. If these markings appear on a person from a poor and lowly background, the consequences of failure will be much less severe. (Note: The original text has a missing "shallow" before "xuannin wen," which has been added here according to the meaning, without altering the original text.)

山根有紋，名曰山根紋，主勞碌刑剋。如山根有一橫紋，主沉疾而有大挫折一度；山根二橫紋，主刑子女而有大挫折二次；山根有三橫紋，主壽而勞，及刑妻妾，而有內顧之患以牽制之，而有大挫折三次。左右魚尾有紋，主刑妻，一紋克一妻也；如魚尾紋上仰，主妻淑而強，無刑剋也；如魚尾紋下反，主刑三妻也；如魚尾有十字紋，主生離者再。亂世加倍而應之，盛世減半而論之。

If there are markings on the mountain root, it is called "mountain root mark," indicating a life of toil and suffering from misfortunes. A single horizontal mark on the mountain root indicates a serious illness that is difficult to cure and a major setback. Two horizontal marks indicate suffering from misfortunes related to children and two major setbacks. Three horizontal marks indicate a long life but with much toil, suffering from misfortunes related to wives and concubines, and being troubled by domestic matters, with three major setbacks. If there are markings at the "fish tail" area of the eyes, it indicates misfortune towards the spouse. One mark indicates losing one wife. If the fish tail mark slants upward, it indicates a virtuous and strong wife, and there is no misfortune. If the fish tail mark slants downward, it indicates losing three wives. If the fish tail forms a cross mark, it indicates separation from the spouse, and this happens more than once. These predictions should be considered more seriously in times of chaos and less so in times of peace.

左蘭臺有紋，名曰危險紋，主危險；右廷尉有紋，名驚險紋，主驚險。男左紋則破相，女右紋亦被相；男右女左，則疤痕於隱微處，而不見於表面也；如男左女右，則疤痕於明顯處，而現於表面上也。如兩邊有紋沖出，亦主凶死；如破半邊，不過多驚險而已，不至危身也。

A line on the left wing of the nose, known as the 'Lantai' line, is called the 'Danger Line' and indicates encountering danger. A line on the right wing of the nose, known as the 'Tingwei' line, is called the 'Startling Line' and indicates being startled. For men, a line on the left indicates a scar on the face; for women, a line on the right indicates a scar on the face. If a man has a line on the right and a woman has a line on the left, the scar will be in a hidden place and not visible on the surface. If a man has a line on the left and a woman has a line on the right, the scar will be in a noticeable place and visible. If both sides have lines protruding, it indicates death by misfortune. If only one side has a line, it means experiencing some startling events, but not life-threatening.

按額上有紋如山字形，大者名曰大山字紋，小者名曰小山字紋。大山字紋主享盛名之貴，而有大壽也，又主子女貴而有事業之發達，以承繼父志而恢宏門庭，本身不貴亦享其福也。小山字紋主小貴而豐足衣祿，則有刑傷人丁，勞心顧忌也。印堂有直痕三紋，名曰印堂川字紋，主貴而吐血，及刑早子，而有女星二三，然後有子也；主痣漏氣鬱而死。至於貴之大小，又以眉目參看，其創立而勞心則一也。

Now looking at the sixth figure: those with a mark on the forehead shaped like the character 「山」 (mountain) are called 「大山字纹」 (big mountain character mark) if the mark is large, and 「小山字纹」 (small mountain character mark) if it is small. The big mountain character mark indicates a person who will achieve great fame and enjoy a long life; it also signifies that children will be prominent, career will be prosperous, and they will carry on their father's aspirations, bringing honor to the family. Even if the person themselves is not prominent, they can enjoy the blessings of their children. The small mountain character mark indicates minor status but sufficient food and clothing, though there may be injuries or misfortunes among family members, and the person will be preoccupied with worries and exertion. If there are three straight lines on the forehead, called 「印堂川字纹」 (forehead horizontal lines), it indicates great status but also a tendency to cough up blood, and it may cause harm to the eldest son, having two or three daughters first before having a son. Such people often die from diseases like hemorrhoids or from emotional stagnation. As for how great the status will be, it must be considered together with the eyebrows and eyes. In any case, they must rely on their own efforts and work hard all day.

命門有紋二三，名曰命門紋，主多弱疾沉病，而為先天稟受太弱，以致病疾不痊而不壽也；亦有縱慾於花天酒地，戕身體，中年夭折也。人中有直紋，主刑子星；人中有橫紋，主刑女星；人中有十字紋者，主子女俱刑剋，而不能成立。其初中之年，子女雖多，亦主刑剋殆盡，終為螟蛉之假子假女以承繼也；或偏生庶出，而可保留一子，亦以晚年之遲子為吉也。

If there are two or three lines on the "Mingmen" area near the ear, it is called "Mingmen纹." Such a person tends to be weak and often suffers from serious, long-term illnesses that are difficult to cure, due to a weak constitution from the beginning. Some people may indulge in pleasures and excessive desires, leading to physical deterioration and early death in middle age. If there is a straight line in the "Renzhong" area, it indicates the possibility of losing sons; a horizontal line suggests the possibility of losing daughters; and a cross-shaped line indicates the loss of both sons and daughters. Such people may have many children in their early and middle years, but they will lose most of them, and eventually rely on adopted sons or daughters to continue the family line, or on a son from a concubine. In general, having children later in life is considered auspicious. Both the lines in the Renzhong and the Mingmen should be considered together: one indicates lifespan, and the other indicates the presence of children.

按印堂有兩直紋，名曰雙紋入印，主刑妻克子。其人性情拘泥而不達，務名而實貪，幾經破敗而方成立創業也。一主母族妻族之累，及血統至戚之官非，以糾纏而駁雜也。髮際之下名曰天中，其地有紋續斷，名曰破天紋，主前業不守，或寒微而不足衣次祿也；然亦得富貴之親戚以輔助之，故曰近於富貴而能成立也。

Now looking at the seventh diagram: if there are two straight lines in the area of the forehead, it is called "Double Lines Entering the Seal," which indicates that one will suffer from conflicts with one's wife and children. Such people are stubborn and inflexible in nature, appearing to seek fame but actually greedy for profit. They must go through several periods of loss before they can establish a stable family fortune. This pattern has two layers: one indicates being burdened by the mother's family and the wife's family, and the other indicates that close relatives from one's own family will get into legal troubles, with matters becoming complicated and disorganized. The area below the hairline is called "Heaven's Center." If there are lines here that are intermittent and broken, it is called "Breaking Heaven Pattern," which suggests an inability to maintain the family's ancestral property, or a humble birth, with insufficient food andofficial stipend; however, such people can also receive assistance from wealthy relatives, so although they were born into poverty, they can still establish themselves by relying on the strength of those close to the wealthy. (Note: The original text says "不足衣次禄," where "次" is likely a mistake for "食.")

三陽有交爻紋，名曰三陽，紋主有慈善之事業，濟世之盛名，惟子星弱、兩女星旺也。其人才智過人，見解遠大，有仁善之思想，抱經綸之大志。左顴紋破，主子女叔伯之患，憂鬱成疾，神經昏憒而死；右顴紋破，主妻妾弟兄之爭，憂氣成疾，痼疾不痊而死。皆出於親親之仁，內顧之憂也，當以深長短而定其禍患之輕重也。

On the upper eyelid, there is a "three yang" mark with intersecting lines resembling the lines of a trigram, known as the "three yang pattern." This indicates that the person is capable of doing charitable deeds and has a good reputation for helping others. However, the star representing sons is weak, while the star representing daughters is strong. Such a person is exceptionally intelligent, has broad insights, and possesses a kind and benevolent heart, with grand ambitions to govern the country and benefit the world. If there is a mark on the left cheek that breaks through, it signifies suffering due to matters involving children or uncles, leading to depression and eventually mental confusion and death. If there is a mark on the right cheek that breaks through, it indicates disputes with the wife, concubine, or brothers, resulting in worry and anger, which may lead to a chronic illness that cannot be cured. Both situations arise from a deep concern for family members and attachments within the household. When making a judgment, the severity of the misfortune should be determined by the depth and length of the mark.

按額部之左側有紋續斷，名曰日角紋，主父宮弱，而耗散前業微弱，又主先妨父宮，亦有遺腹子之生者，是為少孤之說。額部之右側有紋，名曰月角紋，此主母弱，及有遺傳病而先妨母也，又主母族耗散，及承繼之母也。印堂有如口字形，名曰金印紋，主前業失敗，父母無依，應離奇之遇合，意外之發達，絕處逢生，臨險而貴，主聰敏奸詐，妻妾多而子女少也；又主異路功名，而有驕慢淫亂之行為，但以目前之樂，而不計將來之憂也。

Now looking at the eighth figure: when there is a纹 that comes and goes on the left side of the forehead, it is called the "Sun Angle纹," indicating that the father's position is weak, the family's ancestral property has been greatly consumed, and there is a tendency to harm the father. It also suggests that the person was born as a child without a father, known as the "young orphan" appearance. When there is a纹 on the right side of the forehead, it is called the "Moon Angle纹," indicating that the mother's body is weak, or that there is an inherited illness between mother and child, which may harm the mother first. It also suggests that the mother's family has declined, and the person was raised by a stepmother. When the纹 around the forehead forms a "口" shape, it is called the "Golden Seal纹," indicating that the ancestral property has been completely lost, and both parents are unreliable. The person will encounter strange opportunities and unexpected success, finding salvation in desperate situations and gaining favor from the powerful in dangerous circumstances. Such people are intelligent but somewhat cunning, have many wives and concubines but few children; they achieve success through unconventional means, behave arrogantly and recklessly, seeking immediate pleasure without considering future troubles.

臥蠶有紋向外顴而生，一紋一子，二紋二子也；臥蠶有紋向淚堂內生，一紋一女，二紋二女也。如成左右交加而成井字形，則無子而有子，亦為先後之出，以成立也。其紋上反而插奸門，或下插入顴骨肯，皆為嫡庶之子，而有不肖之行，或忤逆之犯上也。法令紋入口，名曰騰蛇入口，主餓死。凡富貴者亦主餓死，或哽食不下而餓死。如法令紋入口復出者，主大貴而權，及有特別行為，立言立法，以垂名於後世，又多壽徵也。

There are markings on the flesh beneath the eye (the "wò cán") that extend towards the outer side of the cheekbone. One line indicates one son, two lines indicate two sons. If the markings extend towards the inner side towards the tear hall (the "lèi táng"), one line indicates one daughter, two lines indicate two daughters. If these markings cross each other in a "well" (or "well" shaped) pattern, it indicates that one originally thought there would be no children, but eventually there will be children, with the children being born one after another in sequence. If these markings go upward into the "jiān mén" (a specific area on the face) or downward into the cheekbone, they indicate mixed legitimate and illegitimate sons, and these sons may be unscrupulous or even rebellious and disrespectful. If the lines of the "fǎ lì" (the法令纹, or "command lines") go straight into the mouth, it is called "téng shé rù kǒu" (the snake entering the mouth), which indicates dying of starvation. Even the wealthy will also be destined to starve to death, or die from choking on food that cannot be swallowed. If the lines of the command lines enter the mouth and then exit from the other side, it indicates great wealth and power, unique conduct, the ability to write books and establish laws, leaving a lasting legacy, and signs of a long life.

按兩邊城至鬢髮曲突處，有橫紋如浪，名曰邊陲紋，主破梓離鄉而遠發，或發於國界之邊地而立業，或發於省界之邊地而立業，前業不可守，又不可靠，或因環境逼迫而為用也。印堂有紋橫過而上仰者，名曰仰月紋，主中等富相紋貴，離奇發達，及臨險地而大發，有作驚人事業，前業見弱，亂世多武貴，盛世主貴而客死他州也。

Now looking at the ninth diagram: from the two sides of "border city" to the curved and prominent part of the hairline, there are wavy horizontal lines called "border ridge marks," indicating leaving one's hometown to achieve success in distant places—some establish foundations on the borders of the country, others on the borders of provinces; ancestral property is both unguarded and unreliable, often forcing them to take this path due to circumstances. If there is a horizontal mark on the forehead that runs across and has its ends upward, it is called "upward crescent mark," indicating moderate wealth and honor through marks, with an unusual path to success, often achieving great things in dangerous situations, capable of making remarkable achievements; ancestral property is thin. This mark often indicates military honor in times of chaos, but in peaceful times, it signifies honor achieved through being away from home, possibly leading to death away from one's homeland.

元武外顴之間，有井字形之紋者，名曰大陰騭紋，此主前生之善因。如有黃紫色，主有濟人大德，而立善功，可以化除危險而入平安地，及增福壽之兆，無子而生子，無女而生女，能旺人丁也。北嶽有紋，縱橫如織，名曰龍頷紋，此主大壽而享盛名，及有專長之藝能、特別之美術、過人之才智。少年浪走無定，中年遇貴而貴，晚年有外業，及獲佳兒貴子，以圓滿其目的，及作身後之事業也。

The "Black Tortoise" and the outer cheekbone form a cross-shaped mark called "Great Benevolent Pattern," which indicates good karma from past lives. If this area shows yellow or purple color, it signifies that the person has great virtue, can rescue others, and can resolve dangers to bring about peace and safety, also a sign of increased blessings and longevity. Those who were childless may have children, and those who were without daughters may have daughters, thus making the family prosperous. On the lower jaw, the "Northern Peak" has a pattern of intersecting lines like woven threads, called "Dragon Chin Pattern," which indicates a long life and great reputation. Such a person possesses a special skill, exceptional artistic talent, and outstanding intelligence. In youth, they wander without a fixed place, but in middle age, they meet a nobleman and gain status, in old age, they have properties outside the home, good sons and noble daughters, fulfilling their lifelong wishes and leaving behind a legacy.

按印堂有橫紋過眉頭而下反者，名曰印堂覆舟紋，主紈垮子弟而敗前業也，及貴而冷退，聰明自誤，淫蕩邪行，不務正業者居多數，以致內顧主障礙，家庭不一致，刑人丁而不壽也。多出驕養溺愛而成，其放浪之行為，及性情異常支離而奢侈也。

Now looking at the tenth figure: a horizontal line on the forehead that crosses the brow and ends downward in a reverse curve is called the "Print Hall Covering Boat Pattern." This indicates that the person is a spoiled son of wealth, who will ruin his ancestors' property; it also suggests that someone who was originally prominent will gradually become neglected and decline. Such people are often clever but are misled by their own cleverness, indulge in immoral and perverse behavior, and neglect proper work, leading to obstacles everywhere in the family. The family members have different thoughts and cannot be united, causing harm to family members and the person himself not living a long life. This kind of appearance is usually the result of being spoiled and indulged, so their behavior is reckless, their nature is particularly scattered and disorderly, and they are extravagant.

兩福堂之間有紋如井字者，名曰小陰騭紋，主前生種善因，心地慈良，厚有信，作事有遠見，直快無毒，耿介心平。如有黃紫色，則作小善功，而濟人利物，多有一切施濟也；子女亦樸，而守其餘業，而不妄為也。兩顴之下、法令之側有紋，名曰金花紋，有俠義之行為，及得貴名，而有離奇之遇合，異路功名也。兩口角有井字形，名曰井字紋，主初年勞苦，中年有貴人之力輔助，借貴而發達也，晚年多福壽而進田宅，稍刑子女也。

Between the two "Fu Tang" areas, if there is a cross-shaped mark called "Xiao Yinzhi Wen," it indicates that the person has planted good deeds in past lives. This person is kind-hearted and benevolent, honest and trustworthy, has a long-term vision, is straightforward and open, and does not harbor harmful intentions. He is upright and has a calm and peaceful disposition. If this area shows yellow or purple color, it suggests that he performs small good deeds, helps others, and often gives charity and assistance. His children are also simple and honest, able to maintain the family property without misbehavior. If there is a pattern near the lower part of the cheeks and beside the lines between the eyebrows, called "Jinhua Wen," it indicates that the person has chivalrous behavior, can gain a noble reputation, has unusual opportunities, and achieves success through unconventional paths. If there is a cross-shaped mark near the corners of the mouth, called "Jingzi Wen," it suggests that he experienced hardship in his early years, received help from a nobleman in middle age, and became successful by relying on others' influence. In his later years, he enjoys much happiness, longevity, and acquires land. However, he may slightly harm his children. These patterns are all considered auspicious when they form a cross shape, showing that well-formed patterns are likely to bring good results.

按印堂有井字形，名曰井印紋，此主幼年無父，前業耗散，出身微賤，因時勢逼迫，以致冒險進取，而成其富貴之基，主重配而有先後之子也；又有內顧之患，而無遠見之佈德，務其名而貪其利，不克善後也。三陽有直紋二三，入眼皮之睫毛處止，名曰煞紋。凡有煞紋馭者，皆為素封小康之家，而有驚險之災，以成殘疾受傷也。其性粗心大膽，不計利害，而輕舉妄動，因爭奪權利而動殺機也。

Now looking at the eleventh figure: there is a well-shaped pattern on the forehead called "Well Print Pattern," which indicates early loss of father, dispersal of ancestral property, and a humble birth. Due to forced circumstances, they have to take risks and eventually establish a foundation for wealth and honor. Such people tend to remarry, with each previous wife having sons; there are family troubles within the household, and they lack long-term vision to widely show kindness, only seeking empty fame and real profit, thus ending their lives poorly. On the upper eyelid, "Three Yang" has a couple of straight lines extending to the eyelashes, called "Slaughter Lines." Those with Slaughter Lines mostly come from comfortable middle-class families without worries about food and clothing, but they suffer a dangerous misfortune leading to injury or disability. They are careless and bold in nature, act recklessly without considering consequences, and often harbor murderous intentions in the struggle for power.

口角有一二紋下反者，名曰覆舟紋，主凶死；如有三四紋於口角者，則為孤壽紋，上篇詳論也。兩口角覆舟紋，於富貴之格局，其危險更大，則潛伏亡身破家之患；如出於貧賤之人，則不過刑剋勞苦，艱辛備至耳，能守窮困而不妄貪者，自然減輕危險。三陰有雙叉紋，名曰六爻紋，主貴名而無權，聰明而反覆，一生多憂思感慨，亦主克女而有壽也，一主傷陰失眠之疾，一主溼氣酒病之例。虎耳有紋下插入陂池者，名曰壽紋，此重添壽紀之兆，應有增加壽紀，而益壽祿也。此紋不常有，亦因培養陰德，或修身練氣，而有此添壽之兆也。

There are one or two lines running downward and curving inward at the corners of the mouth, known as 'Covered Boat Marks,' which indicate death by misfortune. If there are three or four lines at the corners of the mouth, it is referred to as 'Solitary Longevity Marks,' which were discussed in detail earlier. If both corners of the mouth have Covered Boat Marks, especially in a prosperous and wealthy pattern, the danger is greater, indicating hidden dangers of losing one's life or ruining one's family. If these marks appear on a person of humble status, they merely mean suffering from punishments, hardships, and difficulties. As long as one can remain content with poverty and not harbor greedy desires, the danger will naturally be reduced. On the lower eyelid, the 'Three Yin' area having two lines that branch out is called 'Six Lines Mark,' indicating a person who has a high reputation but no real power, someone who is intelligent but fickle-minded, who experiences much worry and sorrow throughout life, and who may suffer from the loss of daughters but live a long life. One line corresponds to injury to the Yin aspect and insomnia, while the other corresponds to ailments such as dampness and alcohol-related injuries. A mark at the 'Tiger Ear' area in front of the ear, running downward into the 'Bai Chi' area, is called 'Longevity Mark,' which is a significant omen of added years of life, indicating an increase in lifespan and also an increase in blessings and honors. This mark is not common and usually appears due to cultivating Yin Virtue or practicing self-cultivation and energy training, which are signs of added longevity. From this, we can see that facial markings are not fixed at birth, and one's later actions can still influence and change them.

公篤曰：相法一術，由來久矣。溯其源流，蓋始於伏義氏畫卦，龍馬負河圖洛書之時，辨明陰陽二氣之始；又得洛水之龜，布成方位之形，故初名曰龜鑑，蓋由此而得名也。夫以天地陰陽、五行八卦，即有立象，然後內配以五臟六腑，象名立義，故外配以五官五嶽、六曜四瀆，各有系統矣。先論形質之生克，次論氣色之制化，則吉凶禍福之機，自有一定攸歸矣。至軒轅氏時，有臣名曰風后氏者，因彩禽銜書於碧雲之中，則用先天流行、後天定位，而發揮議論，以立吉凶禍福之定法。其風鑑之名，實肇於此，蓋風后氏所鑑定之意也。

Chen Gongdu said: The art of physiognomy has existed for a long time. Tracing its origin, it is said to have begun during the time of Fuxi who drew the Eight Trigrams, and when the dragon horse carried the Yellow River Chart and the Luo Writing appeared. That was the beginning of distinguishing between yin and yang energies. Later, the divine turtle from the Luo River appeared, and its patterns on its back were arranged into directional figures, so the art of physiognomy was originally called "Gui Jian," meaning "Turtle Mirror," as the name came from this. Since the trigrams of heaven and earth, yin and yang, the Five Phases, and the Eight Trigrams had already been established, the inner part was then paired with the five internal organs and six腑, naming them according to their forms and defining them by their meanings. The outer part was paired with the five senses, five mountains, six luminaries, and four great rivers, each forming its own system. First, the mutual generation and mutual control among forms and substances were discussed, then the constraints and resolutions among colors and energies, so the signs of good fortune, misfortune, calamity, and blessing naturally had their respective manifestations. During the time of the Yellow Emperor, Huangdi, there was a minister named Fenghou. He saw a colorful bird carrying a heavenly scroll flying from the green clouds, and thus he elaborated on the flow of the Earlier Heaven trigram energies and the fixed positions of the Later Heaven trigrams, establishing a fixed method for predicting good fortune, misfortune, calamity, and blessing. The art of physiognomy is also called "Feng Jian," which actually began from here — "Feng Jian" means the identification by Fenghou. (Note: The original text "Fu Yi Shi" refers to Fuxi.)

至於堯舜禹湯文武，相繼而傳，以及專司其事，而為國家大用，蓋上以承聖君之德，下以擇賢臣之才也。故西東周時，相法最盛行，凡諸侯大臣，以及有大志者，必聘風鑑之專門人材，以濟其用，而為趨吉避凶之準繩，欲進欲退之決心。

After this, the study was passed down through generations, including Yao, Shun, Yu, Tang, King Wen, and King Wu. The royal court even established official positions specifically responsible for this matter, making it a major state function: upwardly continuing the virtue and intentions of sage kings, and downwardly selecting virtuous ministers and talented officials for the state. Therefore, during the Western and Eastern Zhou periods, physiognomy became especially popular: all dukes, ministers, and those with great ambitions would certainly hire specialists skilled in facial and body analysis to assist them, using the judgments of physiognomy as a standard for seeking good fortune and avoiding misfortune, and as a basis for deciding when to advance or retreat.

當時相法種類頗多，而各有秘訣，以立門戶也。其秘訣之傳授雖不同，其應徵事實則一也。富貴之分、貧賤之別、興衰之數，實由於此也。故晉國大飢而多盜，則聘專門能識盜者之卻雍，而取決以捕之；吳國之平亂，則聘唐舉，以求治國人材而勷助之；趙民之撫卹，荀子知其必昌；智氏之智瑤，稀疵知其必敗；以及楚之斗越椒，而有蒍氏如其赤族，先改姓氏以避之；越王之勾踐，范蠡知其寡恩，浪遊五湖以去之。此皆相法之有益於人，而為趨吉避凶之鐵證也。

At that time, there were many schools of physiognomy, each with its own secret techniques to establish its own school. Although the secrets passed down differed, the actual results they predicted were the same. A person's wealth and nobility, or poverty and low status, as well as the rise and fall of a country, were all revealed through this discipline. Therefore, when Jin suffered a great famine and bandits ran rampant, it hired Xie Yong, who was skilled in identifying bandits, to capture them. When Wu wanted to suppress internal rebellion, it hired Tang Ju to select talented people to assist the state. Zhao was good at caring for the people, and Xun Zi predicted that his family would surely flourish. Zhishi's Zhizao was immediately recognized by Xi Ci as certain to fail. Also, like Dou Yuèjiao of Chu, Wei Shi foretold that the Dou family would be completely destroyed, so he changed his surname in advance to escape. King Goujia of Yue, was seen by Fan Li as being harsh and ungrateful, so he sailed away on a boat to the Five Lakes. These are examples of physiognomy benefiting people, and also iron evidence of its ability to bring good fortune and avoid misfortune.

夫人之涉身處世，吉凶禍福之機，處處皆是，或發生意外於目前，或種因伏危於將來，連帶危險，交際遺累，在在所不能免。苟能深求相法之原理，自可避免一切，當然無蹈禍之事實，而享受終身之平安矣。由此觀之，則相法之有益於人者大矣。故古聖先賢，有遊於藝之說；其哲人君子，莫不精深考究各術，以為平生之用也。

Human beings, when living in the world, encounter signs of good fortune or misfortune everywhere: some are sudden unexpected events, while others are hidden dangers planted in the present that may manifest as future calamities. One may be dragged into trouble by others or become involved in difficulties through social interactions. These situations are unavoidable. If one thoroughly understands the principles of physiognomy, one can naturally avoid them and thus avoid entering into misfortune, enjoying a lifetime of peace and safety. In this way, the benefits of physiognomy to people are indeed great. Therefore, ancient sages spoke of "wandering in the arts"; all wise and enlightened gentlemen thoroughly studied various esoteric disciplines, using them as tools for their entire lives.

余考相法，自秦氐火焚以後，世無全本，知之者益少矣。六朝時達摩初次入中國，尚未傳出相法一書，故漢唐雖有談相法之人，而無專書可稽考也。當漢時有許負之相曹操，管駱之相何宴，雖有氣魄之為法，神血之為論，其法皆秘而不宣，不得其傳焉。唐代則有一行禪師，為風鑑之專家，並無一字留傳後世。惟李淳風有一掌之白鶴相法，出而問世，然不過殘篇，及一偏之小術，研究之過程，而非相法之綱領，不足為用也明矣。

I have studied the origins of physiognomy: since the Qin dynasty burned the books, there were no complete texts left, and those who understood it became fewer. During the Six Dynasties period, Bodhidharma first came to China, but physiognomy had not yet been transmitted, so although there were people discussing physiognomy in the Han and Tang dynasties, there were no specialized works to refer to. In the Han dynasty, Xu Fu examined the physiognomy of Cao Cao, and Guan Lu examined that of He Yan, although they had methods of judging people by their spirit, appearance, and complexion, these methods were kept secret and did not pass down. In the Tang dynasty, Yixing, a master of wind and appearance observation, was skilled in this field, but left no words for future generations. Only Li Chunfeng left a book on palm physiognomy called "Bai He Xiang Fa" (White Crane Physiognomy), but it was only fragments, belonging to a narrow and partial technique, a part of the research process, and not the overall summary of physiognomy, obviously insufficient for use. (Note: the original text "Guan Luo" refers to Guan Lu, and "He Yan" refers to He Yan.) It is clear that during the Han and Tang dynasties, physiognomy had only scattered methods passed down orally, and there were no systematic writings to refer to.

五代時，達摩復入中國，始傳五來相法五篇與麻衣，此正受之相法道統，即中興相法之祖師也。其五來相法，分形質、精神、聲音、氣色、紋絡筋骨，皆有備載也。其中文簡意深，包羅萬象，變化無窮，皆有獨到之處，為各家相法所不能及也，而人事皆詳言包括無遺。惜乎無變法，而無天道厚薄之分、時勢盛衰之論，乃五來相法之缺點。此其解釋之一也。

During the Five Dynasties period, Bodhidharma came to China again and passed down the Five Categories Method (Wu Lai Xiang Fa) in five chapters to the Hemp-Robed Daoist. This was the formal transmission of the lineage of physiognomy, and Bodhidharma is regarded as the ancestor who revived this tradition. The Five Categories Method covers several aspects: form and structure, spirit and vitality, voice and tone, color and aura, and patterns, tendons, and bones. All these are recorded in a complete manner. The text is concise in wording yet profound in meaning, encompassing a wide range of topics and infinite variations. It offers unique insights in every aspect, surpassing other physiognomy texts. It also explains in detail all worldly affairs. Unfortunately, it does not discuss the concept of "changing methods" (bian fa), nor does it differentiate the thickness or thinness of heaven's favor towards people, or discuss the rise and decline of the times. This is the first shortcoming of the Five Categories Method.所谓 "changing methods" refers to the same physiognomy manifesting differently in times of peace and chaos, a point that is not addressed in the text. This is the first explanation.

麻衣為五代時人，受業於達摩，而為相法正宗。當時出仕為麻衣縣令，其書在任而成，有石室賦、金鎖賦、銀匙歌三章，以縣邑為名，故曰麻衣相法，而不傳其姓氏也。余考麻衣縣之地形，即今之湖北麻城，為五代時之麻衣。其書成後，掛冠歸隱而去，不知所終，有稱為仙翁者非也。余考麻衣相法，金鎖賦、石室賦、銀匙歌三篇為其真本，其它各圖各論，皆係後人偽造，而附會其說也。

Master Hemp-Robe was a person of the Five Dynasties period who studied under Bodhidharma and passed down the authentic lineage of physiognomy. At that time, he served as the magistrate of Ma Yi County, and the book of physiognomy was written while he was in office. It contains three chapters: "The Stone Chamber Treatise," "The Golden Lock Treatise," and "The Silver Spoon Song." The book is named after the county where he served, hence the title "Ma Yi Physiognomy." His family name, however, has not been passed down. I have examined the geography of Ma Yi County, which is now Ma Cheng in Hubei Province, known as Ma Yi during the Five Dynasties. After completing the book, he resigned from his post and retired to seclusion, and his ultimate fate is unknown. Some call him a immortal elder, but that is incorrect. In my study of "Ma Yi Physiognomy," only the three chapters mentioned above are authentic, while the other illustrations and commentaries are forgeries made by later people who attached their names to him. When reading this book, one should only rely on these three chapters, and the rest need not be taken seriously.

余考其部位圖說，而錯訛移動之處頗多，或為當時未經考證耶？抑為後人翻印改移耶？按相法部位，有一定標準，而風鑑學說，用全力研究者頗少，以致二千年來未明真象，後人多以不驗罪之，蓋非其原意也。余考麻衣相法，有法理兼併而用之，此其一線之短，餘窺其意，恐為後人駁議耳。

I checked the diagrams of body parts in that book and found many errors and misplaced elements. Was it due to lack of verification at the time, or was it caused by alterations in later editions? It should be known that the body parts in physiognomy have fixed standards. However, since few people have devoted themselves wholeheartedly to the study of wind and landscape divination, the truth has remained unclear for two thousand years. Later generations often blame it for being inexact, but this is not the original intention of the book. I also examined the "Ma Yi Physiognomy" and found that it uses the terms "fa" (method) and "li" (principle) together, which is a slight weakness in the book. I speculate that the author's intention was probably to prevent later critics from questioning it.

大凡術藝，皆言其法，而不拘其理可也。蓋理有定理，法無定法，理法二字不能完全通過也。故理由為言談之外表，事實多不驗；言法而有訣竅，事實多應徵。故麻衣之理法兼用，不如達摩之直接了當、開門見山，然尚無異端之邪說，故為正宗。此其解釋之二也。

In general, any particular skill should focus only on its "method" and not be bound by "principles." Because principles are fixed, while methods are not. The words "principle" and "method" do not always correspond. Discussing principles is merely superficial talk, and in practice, it often fails to work. Discussing methods, however, contains secrets, and in practice, it often works. Therefore, Ma Yi's approach of combining principles and methods is not as straightforward and direct as Da Mo's. However, since he did not mix in heretical ideas, he is still considered orthodox. This is the second explanation.

水鏡相法一書，又出於達摩麻衣之後。余考水鏡為季漢時人，但不知何人冒名捏詞，自成一家學說也。余考水鏡，在季漢時代，與龐靖侯、諸葛武侯為至友，其人博學多才藝，隱居不佳，薦臥龍鳳雛者水鏡也，足見其為當時名士、賢哲知機者流。其書偏於引古為證，余考此為其書之綱領也。

The book "Shui Jing Xiang Fa" appeared after the works of Bodhidharma and Master Hemp-Robe. I have researched and believe the Water Mirror Master lived during the Shu Han period, but I do not know who used his name to compile the text and establish his own school of thought. According to my investigation, the Water Mirror Master was a close friend of Pang Jinghou Pang Tong and Zhuge Wu Hou during the Shu Han era. He was learned and skilled in many arts, and he chose to live in seclusion rather than take office. It was he who recommended the dragon and phoenix talents, the famous Zhuge Liang and Pang Tong. This shows that he was a renowned scholar of his time, belonging to the category of wise and perceptive individuals. This book, which is attributed to him, mainly uses historical anecdotes as evidence, which I believe is the main theme of the entire work. (Note: The original text says "living in seclusion is not good," where "good" should be "office.")

其中有關張趙雲馬超等，尚為漢代同時之人物，引證可也。又引證唐代人物，如李太白、哥舒翰、郭汾陽、婁師德、盧杞等，則先後相差數百年矣，此何由而知其詳細也？當然不是漢水鏡之法也一。又引證宋代之趙普、曹彬、呂蒙正、呂夷簡及王安石等，則先後相差將近千年，此何由而知其詳細也？當然不是漢水鏡之法也二。

The book refers to figures such as Guan Yu, Zhang Fei, Zhao Yun, and Ma Chao, who were all contemporaries of the Han dynasty. It is reasonable to cite them as evidence. However, it also mentions Tang dynasty figures such as Li Taibai, Geshu Han, Guo Shiyi, Lou Shide, and Lu Ji, spanning several centuries apart. How could the Han dynasty's Shen Jing先生 have known about their detailed circumstances? This is the first point of doubt. The book also cites Song dynasty figures such as Zhao Pu, Cao Bin, Lü Mengzheng, Lü Yijian, and Wang Anshi, differing by nearly a millennium. How could Shen Jing from the Han dynasty have known about their details? This is the second point of doubt.

以時代考之，此書當出於宋後，及元明時所出之書也。以此證之，其書謬點頗多。其人既繫漢代，其說又兼併唐宋，是為後人欺世之書可也。況古今之文化風俗各有不同，國家法律政治各有所異，人民之腦筋思想各有革新，事實之衣冠典禮各有改變，此何能以一而證其百也？又如清代之法律政治、事業交際，與民國之法律政治、事業交際，相隔懸殊，先後不過二十年，其風俗文化、人物事實，革舊維新，變幻不常，各適其宜而改更之，尚無一定之法以為用，何況事隔數百年數千年，可作一定之鐵證乎？此為水鏡相法之缺點，勿論其真偽，此其解釋之三也。

By the era it belongs to, this book should have been written after the Song dynasty, and it must have been composed during the Yuan or Ming periods. From this we can see that there are many errors in the book: the author it attributes to is a Han dynasty person, yet what is discussed includes both the Tang and Song dynasties. This can only be a fraudulent work by later people trying to deceive the world. Moreover, cultural customs and practices have changed over time, and the laws and politics of different countries have varied. People's thoughts and ideas are constantly evolving, and the actual customs and rituals in society have often changed. How can one example be used to prove a hundred different things? Just look at the laws and politics, and the ways of dealing with affairs in the Qing dynasty compared to those in the Republic of China, how different they are. Within just twenty years, customs, culture, people, and events have already undergone complete changes, constantly renewing themselves. Even when adjusting according to the situation of the time, there is no fixed method that can be applied. How much more so for old examples from several hundred or even several thousand years ago, which can still be taken as irrefutable evidence? This is the flaw in the "Water Mirror Physiognomy." Whether it is genuine or not, using ancient examples to force-fit modern people is inherently unreliable. The reason physiognomy can stand firm is because it relies on general principles, not on specific, outdated examples. This is the third explanation.

希夷姓陳，名博字圖南，為宋初時人，而受業於麻衣，作有心相篇一章，多係因果學說、善惡關鍵，故其開始有相由心變四字為綱領。關於人倫風化之處尤多，以道德仁義為根據，以禮義廉恥為輔佐。故其心善者，雖處於四面楚歌，而禍可變為福；心惡者，雖一呼百諾，而福可變為禍。其原意在宗老子之禍福無門、為人自招之句也。

Master Chen Tongnan, also known as Master Chen Tu Nan, was a person from the early Song dynasty. He studied under Master Ma Yi and wrote a chapter called "Essay on the Physiognomy of the Heart." The text mainly discusses the concepts of cause and effect, as well as the mechanisms of good and evil. Therefore, it begins with the phrase "the appearance is shaped by the mind" as its main theme. The book extensively discusses human relationships and moral conduct, taking morality, benevolence, and righteousness as its foundation, and propriety, righteousness, integrity, and shame as its supporting principles. According to his view, a person with a kind heart, even if placed in a desperate situation surrounded by enemies, can turn misfortune into fortune. Conversely, a person with a wicked heart, even if he gives an order and a hundred people obey, will turn fortune into misfortune. His meaning originates from Laozi's saying, "Calamity and fortune have no gates; they are only summoned by people." (Note: The original text reads "name Bo," which should be "name Tu.")

其理由則十分充足，而事實則萬分相反。蓋人種前世之因，結今生之果；今生之種因，又結來生之果。善有善因，而今生應作幾許善也，則有作善之時機以為用，而為善之事實也；惡有惡因，而今生應作幾許惡也，則有作惡之時機以為用，而為惡之事實也。夫善莫大於救人性命、全人節操、顧全人之名譽，如上例三等，可謂心德，其它一切施濟，不過些須功德而已。能盡其力量，而作全命全節全名之事實，可以救正人心，保持風化，挽一切浩劫矣。

His reasoning is very thorough, yet when applied to actual circumstances, it is entirely opposite. One must understand that humans plant causes in previous lives, which bear fruits in this life. The causes planted in this life will bear fruits in the next. If there is a good cause, then in this life, one naturally has the opportunity to do good deeds, and thus actual good deeds will occur. If there is a bad cause, then in this life, one naturally has the opportunity to commit evil deeds, and thus actual evil deeds will happen. When it comes to good deeds, the greatest is saving lives, preserving one's integrity, and protecting one's reputation. These three are what are called "heart virtue." Other forms of charity and assistance are merely minor meritorious acts. If a person can use all their strength to accomplish actual deeds such as saving lives, preserving integrity, and protecting reputation, they can correct people's hearts, maintain moral teachings, and avert great calamities. This is a classification of good deeds according to their levels, not just empty talk.

設有人立志為善，時刻不忘其側隱之心，如無前生之種善因為用，則無今生之善果機會也。假定救人性命為一大善，必無性命可救之事實，或無救人性命之能力；亦無節操可全之事實，必無保全節操之能力，或為全節善言之不聽；亦無名譽可全之事件，或為保全名譽之彌張。如作一舉一動之善事成功，皆有前生善因而為用，則有際遇之可能，事實之恰當，智力之能達到，而成全其心德也。

If a person sets his mind on doing good and never forgets the compassion in his heart, yet if he has not planted good causes in his past lives, he will not meet the opportunity to bear good fruits in this life. Take saving a life, for example, a great act of goodness: he just happens not to meet a situation where someone's life is in danger, or he meets it but lacks the ability to save; or he meets a situation where he can preserve someone's integrity, but lacks the ability to do so; or he meets a situation where he can offer good advice, but people do not listen; or he meets a situation where he can defend someone's reputation, but the slander only spreads more when he tries to clarify it. On the contrary, whenever a good deed is actually accomplished, it is because of the good causes planted in past lives: the opportunity comes at the right time, the situation is suitable, and his wisdom is sufficient, thus fulfilling his moral character.

設有人厭世而動惡念，立志而動殺機，時刻注意，儘量為之，如無前生之種惡因以為用，必無性命可傷之惡果機會也。或無傷人性命之權力，亦無傷人性命之事實；假定冒險而強行殺人之事，則有先後時間錯過也。亦無破壞節操之時機，或為誘人邪淫之不遂，或為有邪淫之可能，而臨時發生障礙也。亦無破壞名譽之事實，或為破壞其人，而其名譽愈褒揚也。故有本身為善立功，而美報於子孫者；亦有本身為惡喪德，而惡報於妻妾子女者，此為非近因近果者明矣。此希夷言心不言相之一大謬點，此為解釋之四也。

Suppose someone becomes disillusioned and develops evil thoughts, firmly deciding to take action that causes harm. If he has not planted evil causes in his past life, he will not encounter opportunities that lead to harming others and result in bad consequences. Or perhaps he lacks the power to harm others, or he does not meet the right circumstances for such an act. Even if he dares to take a risk and kill someone, he will inevitably miss the right timing. He will also not find the right moment to damage another's virtue: either he tries to entice someone into immorality but fails, or he sees an opportunity but suddenly encounters obstacles. He will also not be able to create facts that damage another's reputation: perhaps the more he tries to slander someone, the more that person's reputation is praised by others. Therefore, in the world, there are cases where a person does good deeds and establishes merit, but the good result comes to his descendants. There are also cases where a person does evil and loses virtue, but the bad result affects his wife, concubine, or children. This shows that cause and effect are not always immediately manifested. This is one of the major errors in Xiyi's focus on the mind rather than on the external signs: although the mind is important, whether a person has the opportunity to do good or evil ultimately depends on the external signs. This is the fourth explanation.

按袁柳莊，為明代之永樂時人，著有柳莊相法一書，出而問世。蓋袁柳莊為北方人，永樂鎮北平時，相見大悅，遂尊為國師。最可恨者，即故意顛倒部位，而指為秘訣心法也。其法偏於地形，僅以東北隅之方位為一定論，所見不廣，誤人尤深。其人偏於見解，而好奇談，其知而言之耶？亦不知而言之耶？

Liuzhuang was a person from the Ming Dynasty during the Yongle period. He wrote a book called "Liuzhuang's Methods of Physiognomy" which became widely circulated. Originally from the north, Liuzhuang met the Yongle Emperor when the emperor was still governing Beijing, and they talked very well together, so the emperor honored him as the national master. Most regrettable was his deliberate reversal and misplacement of various body parts, claiming this was a secret and exclusive method. His physiognomy focused heavily on regional geography, taking the northeast corner as an absolute standard, thus limiting his knowledge and causing great harm to others. This person had biased views and enjoyed making unusual remarks. Was he deliberately misleading others, or did he simply not understand and speak without basis?

如批註達摩之五露亦超群之句，而麻衣亦言五露為最貴，作非常之事業，以成千古之盛名。但達摩麻衣，並末指出何種五露也，而柳莊誤會其辭，直解為五官露也。中有耳露廓輪、眉露毫稜、眼露神光、鼻露井灶、口露牙齒也。蓋一露二露，皆為弱點不吉之相矣，如五露皆全，則反為大貴至尊之格局也。此為離奇之理想，言論太荒謬何也。

For example, when he commented on the line "five revelations surpass the crowd" from Bodhidharma, Master Hemp-Robe also said that the five revelations are most valuable, indicating the ability to achieve extraordinary accomplishments and leave a lasting reputation. However, neither Bodhidharma nor Master Hemp-Robe specified which five things were meant by "revelations." Liu Zhuang misunderstood this line, interpreting it directly as "the five senses being exposed," and listed them as earlobe exposure, eyebrow prominence, eye brilliance, nose prominence, and tooth exposure. In reality, revealing even one or two of the five senses is considered a weakness and an inauspicious sign. According to his interpretation, revealing all five would become a supreme and exalted pattern. This is truly a strange and unrealistic idea, and his reasoning is quite absurd. The term "revelation" in physiognomy originally has two meanings: concealment and exposure, and vastness and openness. However, he only took one meaning, leading the entire passage to be incorrect.

凡耳露廓輪，幼年刑剋父母，何有栽培之力？當然無良好教育也。眉露毫稜，中年弟兄紛爭，當然有內顧憂，而失輔助也。眼露神光，中多驚險挫折，惡痛橫生，而為障礙也。鼻露井灶，一生財不入庫，窮苦勞碌，而無立身之地也。口露牙齒，一生惹是招非，皆處嫌疑損失之中也。據五官有三官露，已成貧賤至極點之相，何況五官全露，而能尊貴超群乎？

Imagine: If the ears are exposed beyond the earlobe, the person will suffer from the harm of parents in childhood, and there will be no strength from the family to nurture him, so he naturally receives no good education. If the eyebrows are exposed with coarse hairs and prominent bones, there will be constant disputes among brothers in middle age, naturally causing family troubles and losing the support of brothers. If the eyes have a bright, outwardly shining gaze, the person will face many dangers and setbacks throughout life, suffering from sudden illnesses and pain, encountering obstacles everywhere. If the nose is exposed with the nostrils showing, the person will never accumulate wealth, leading to a life of poverty and hard work without a stable position. If the mouth is exposed with teeth showing, the person will constantly attract trouble, always being in suspicion and loss. In this way, if three of the five body parts are exposed, it is already a sign of extreme poverty and low status, and how could someone with all five parts exposed ever be noble and outstanding?

蓋達摩麻衣，所謂之五露為最貴者，乃五嶽之露，而非五官之露也。露者大也。故南嶽大而為貴壽之品，土星中嶽大而為豐富之局，頦為北嶽大而為崇厚之祿，兩顴為東西嶽大而操縱極重之權。故孔子五嶽朝天，而為萬世師表之聖人，此五露超群之格是也。袁柳莊不知何所見而云為五官露也。

In fact, what Master Bodhidharma and Master Hemp-Robe referred to as "five revelations are most precious" refers to the dew of the Five Mountains, not the exposure of the five organs. The character "露" here means "great" or "large." Therefore, a large forehead, representing the southern mountain, signifies nobility and longevity; a large nose, representing the central mountain, indicates a prosperous family; a large chin, representing the northern mountain, suggests abundant blessings and honor; and large cheekbones, representing the eastern and western mountains, indicate holding great power. Confucius possessed the appearance of the Five Mountains facing heaven, which is why he became the sage of the world, the model for all generations—this is the true pattern of "five revelations surpassing all." Yuan Liu Zhuang, unaware of the basis, mistakenly interpreted it as the exposure of the five organs. The "revelations" of the Five Mountains signify grandeur and magnanimity, while the "exposures" of the five organs indicate the leakage of vital energy, which are exactly opposite and should not be confused.

又麻衣金鎖云：六害眉心親義絕之句，柳莊解為六種害，其云眉毛間斷一害也，眉毛疎散二害也，兩眉粗濃三害也，眉起旋螺四害也，眉頭逢沖五害也，眉亂雜花六害也。於理想上何嘗不通，於原文上則有錯誤。觀其親義絕之說，而分六種害，可謂煞費苦心，而反有損無益。蓋六害者，六親之害也。何為有親？何為有義？此柳莊未解其原文之本意，徒據奇談，以惑人之觀聽，其書不足為法也明矣。據此二者，可見柳莊之學識。而四庫全書中，有選載袁柳莊相法一冊，皆永樂賞識，而高其身價也；四庫全書末選載達摩麻衣者，際遇不如柳莊。此其解釋之五也。

For example, in Ma Yi's "Jin Suo Fu," the line "Six Harmful Marks on the Brow Cause the Loss of Kinship and Righteousness" is interpreted by Liu Zhuang as six types of harmful signs. He says that a broken brow in the middle is the first harm, sparse and loose eyebrows are the second, thick and coarse eyebrows are the third, curled eyebrows like a spiral are the fourth,杂毛 at the brow causing conflict are the fifth, and disordered eyebrows like falling flowers are the sixth. According to his reasoning, it seems plausible, but when compared to the original text, it is incorrect. The phrase "loss of kinship and righteousness" refers to the harm to the Six Relations. What does it mean to have kinship and what does it mean to have righteousness? Liu Zhuang clearly did not understand the original meaning. He merely used a novel explanation to confuse people's minds. His book is clearly not worth following. From these two examples, we can see a glimpse of Liu Zhuang's knowledge. However, the "Siku Quanshu" included a volume on "Yuan Liu Zhuang's Methods of Physiognomy" because the Yongle Emperor appreciated him and elevated his status. The "Siku Quanshu" did not include books by Da Mo or Ma Yi, simply because those two had less fortunate circumstances. The authenticity and quality of a book are not determined by whether it is included in the "Siku Quanshu." This is the fifth explanation.

清初有相理衡真一書，偏於理說。其人為書香後裔，博學多才，通今達古，雄辯出奇。其書以文字為主體，詞藻豐富，而不注重相法也。一宗聖賢之孝弟忠信、禮義廉恥之學說，一宗仙佛之前因後果、生死輪迴之學理，其文字理由均充足，其事實則相違悖而不驗。故相法之精微奧妙，必加哲學數學以參合之，兼而用之，再用全部計算，而乘除加減之。當以何阿部為主體，而得分數若干；當以何部為輔佐，而得分數若干。其加減乘除之計算清楚，則有一定把握，此中自有玄妙，而分出或富或貴、或貧或賤、或壽或夭、或勞或逸矣。而衡真則以單獨部位為定論，又無輕重之分、連帶之法，此其缺點也。

In the early Qing dynasty, there was a book called "Xiang Li Heng Zhen," which focused more on reasoning than on the actual art of physiognomy. The author was a descendant of a scholarly family, learned in many fields, well-versed in both ancient and modern knowledge, and eloquent beyond expectation. This book mainly relied on written articles, rich in literary style, but did not emphasize the actual methods of physiognomy. On one hand, it relied on the doctrines of sages and virtuous people, such as filial piety, fraternal duty, loyalty, and righteousness, while on the other hand, it drew upon the teachings of immortals and Buddhas, such as karmic consequences and the cycle of birth and death. Its words and reasoning were well-founded, but when applied to actual cases, they often failed to match reality. To truly understand the subtle and profound aspects of physiognomy, one must combine philosophy and mathematics for a comprehensive analysis. Using addition, subtraction, multiplication, and division, one should determine which body parts are the main indicators and assign them scores, and which are auxiliary indicators and also assign them scores. Only after clearly calculating these, can one have a certain degree of certainty. There is an inherent mystery in this process, which allows one to determine whether a person is rich or poor, noble or lowly, long-lived or short-lived, hardworking or idle. However, "Xiang Li Heng Zhen" made judgments based on a single body part, without distinguishing importance or considering the relationships between different body parts. This is its flaw. A book on physiognomy that only focuses on writing, appearing logical at first glance, but failing to match reality when applied to people, is as good as having no method at all.

又衡真之十字面法，尤其胡塗不解。中有日字面形，而主如何之富；月字面形，而主如何之貴；風字面形，而主如何之事業；同字面形，而主如何之才智；田字面形，而主如何之富壽；目字面形，而主如何之際遇；用字面形，而主如何之盛名；申字面形，而主如何之發達；由字面形，而主如何之豐隆；甲字面形，而主如何之榮顯。某形可發十年，某形可發十五年，某形可發二十年、三十年。其理由與法，均為不通。

The "Ten Characters Face Method" in the book "Xiang Li Heng Zhen" is particularly confusing and hard to understand. The book states that a face shaped like the character "ri" (sun) signifies wealth, "yue" (moon) signifies nobility, "feng" (wind) signifies career success, "tong" (same) signifies intelligence, "tian" (field) signifies wealth and longevity, "mu" (eye) signifies fortune, "yong" (use) signifies fame, "shen" (praise) signifies success, "you" (path) signifies abundance, and "jia" (jia) signifies honor. It also claims that certain facial shapes can bring prosperity for ten, fifteen, twenty, or even thirty years. Using the shapes of ten Chinese characters to match facial features is already forced, and then using these characters to determine the duration of prosperity is even more baseless. Human faces are never perfectly shaped like a single character; the same face can have different bone structures and expressions on different people. How can one generalize about them? Therefore, these statements are not only illogical but also lack practical methods.

余考相法各書，皆末有如此荒謬才說也。古人論形格，則有木形瘦長、金形方正、水形圓肥、土形濁厚、火形尖露，此五形之大義也。其中亦有兩形相兼、三形相併，則分其多少，而定其主客也，此為千古不易之定論。

I have examined various interpretations of physiognomy from different schools, and I have never encountered such absurd statements. Ancient scholars discussed the forms of the five elements, stating that the wooden form is slender and elongated, the metal form is square and upright, the water form is round and plump, the earth form is turbid and thick, and the fire form is sharp and exposed. These are the fundamental principles of the five elements. Among them, there are cases where two forms coexist or three forms are present together; in such cases, the dominant form is determined by the proportion of each element, distinguishing the main form from the secondary one. This is an unchanging conclusion throughout history. (Note: The original text says 「皆末有」, where 「末」 is likely a mistake for 「未」; 「荒谬才说」, where 「才」 is probably a mistake for 「之」.)

如甲字面形主早發，而初二十年為大，蓋甲字面形，乃木植兼金之形也，其形主貴壽，應削木成器之局。然尚要考其聲音如何、眉目如何、精神如何、土星如何、水星如何，然後決其為特等之責、上等之貴，或中貴下貴，及尋常之貴也。再觀其刻下氣色如何，有無特別情形，及時勢之促成、離奇之遇合也。萬不能以其上方，而斷其貴而富壽；又不能以其下弱，而斷其賤而貧夭。此衡真之大謬也二。凡五形之質，皆有貴賤貧富壽夭，在所得之氣正與不正耳，其主體部位與輔佐部位，合格不合格耳，何能據一部而論耶？此其解釋之六也。

Take the face shape of Jia, for example. It indeed indicates success in early years and the greatest fortune in the first twenty years, because the Jia face shape is of the wood type and also carries the metal type, indicating both nobility and longevity. This corresponds to the pattern of "carving wood into an object." However, one must also examine his voice, eyebrows, eyes, spirit, nose (representing the earth star), and mouth (representing the water star) before determining whether he is of special nobility, upper nobility, middle nobility, lower nobility, or ordinary nobility. Furthermore, one should look at his current complexion, whether there are any special circumstances, and whether the current situation supports his fortune or if there are unusual opportunities. One must never conclude that he will certainly be noble, wealthy, and long-lived simply because his upper part of the face is broad and square, nor should one judge him as certainly poor, destitute, and short-lived just because his lower part is thin. This is the second major error in "Xiang Li Heng Zhen." One must understand that within the five elements' forms, there are distinctions of nobility, poverty, wealth, longevity, and short life. It all depends on whether the qi he possesses is correct or biased, and whether the main parts and auxiliary parts are in harmony. How can one make a judgment based on just one aspect? This is the sixth explanation. (Note: The original text says "te deng zhi zhe," where "zhe" should be "guì.")

鐵關刀一書，出於滿清時代，其人大致為醫學者流，並非相法專家也。其書多以醫學為轉移，如雲青色發於肝、赤色發於心、黃色發於脾、白色發於肺、黑色發於腎之類是也。果如所論，則紅色分五種，而有紅紫赤躁絳之各色也，何以一心而發五色耶？即赤色發於心，而紅色躁色，又發於何處？其理不通，其法亦不正。

The book *Iron Gate Knife* appeared during the Qing dynasty, and its author was probably someone with a background in medicine, not a specialist in physiognomy. The book mostly uses medical theories to explain facial features. For example, it says that blue comes from the liver, red from the heart, yellow from the spleen, white from the lungs, and black from the kidneys. If we take this literally, then the color red alone is divided into five types: red, purple, red, dry, and vermilion. How can one single organ, the heart, produce five different colors? Even if red comes from the heart, where do the colors red and dry come from? This shows that his reasoning is flawed and his method is incorrect. The matching of the five internal organs with five colors is originally used by physicians for diagnosing diseases. Applying this to physiognomy from the beginning is a wrong approach.

蓋印堂即心之正部，司空中正即名華蓋，乃心包絡之正部，何以紅赤躁紫絳之五色，而不專發於印堂司空中正之部，而散漫於他部之處尤多？此文何說也。凡氣色皆為先天之動機，凡形質皆為後天之華表，故氣色皆根據於先天，不發於五臟六腑也明矣。此鐵關刀大荒謬之談也一。

To know that the area of the forehead is the fundamental position of the heart, and that the areas of the Si Kong and Zhong Zheng are also known as "Huogai," which is the fundamental position of the heart's wrapper, if this is the case, why do the five colors red, crimson, restless, purple, and vermilion not appear specifically on the forehead, Si Kong, and Zhong Zheng, but instead appear more scattered on other parts? How does his book explain this? We must know that the colors of qi are manifestations of the earlier heaven qi movement, while the physical form is the later heaven expression on the outside. Therefore, the root of the colors lies in the earlier heaven, not coming from the five zang-fu organs. This is clear. This is the first great absurdity in the book "Tie Guan Dao."

況醫家部位，與相學部位，相隔懸殊，其象名立義之處各異。余考黃帝內經與王叔和難經，以及西醫之新法解剖學說，唐宗海之中西匯通，專門考驗者，皆云鼻為肺竅，而五行屬金；又據各家相法、諸家考正，皆云鼻為中嶽，五行屬土。究竟金欺土欺？

Moreover, the parts referred to by physicians differ greatly from those mentioned in physiognomy, and each school defines its terms and names based on their own observations. I have examined the "Yellow Emperor's Inner Canon" and Wang Shuhe's "Difficult Classic," as well as modern Western anatomy and Tang Zonghai's "Integration of Chinese and Western Medicine." All these verified sources state that the nose is the orifice of the lung, belonging to the Metal element in the Five Phases. However, various physiognomical schools and traditional commentaries all state that the nose is the central mountain, belonging to the Earth element. So, should it be considered Metal or Earth? (Note: The original text says "gold surpasses earth," where "surpass" should be read as "question.")

余考丹經參同契、金丹真傳、呂祖全集、三豐全集、道藏輯要，皆云鼻為先天之祖氣，即天一生水之腎竅，五行屬水。此為各據一說，各有原理。蓋鼻為四竅：兩側竅由大眼角之內眥而入肺管，此醫家之所以為屬金也；身準為全面之中心點，為五嶽之中，故曰中嶽，此相法家之所以為屬土也；兩直竅上入腦海，下督脈，通命門之火，此丹道家之所以為腎水也。而鐵關刀按部拘泥，不明其部位之原理，僅採取皮膚之論，而為定法，此鐵關刀大荒謬之二。此其解釋之七也。

I have also examined the writings of the alchemists, including the "Compendium of the Subtle and the Profound," "True Transmission of the Golden Elixir," "Complete Collection of the Master Lu," "Complete Collection of the Master Sanfeng," and "Essential Selections from the Taoist Canon." They all state that the nose is the location of the original heavenly vital energy, which is the "Heavenly Generation of Water" (tian yi shui) and the orifice of the kidney, belonging to the Water element among the Five Phases. It is evident that each school holds its own view, yet each has its own reasoning. Originally, the nose has four passages: the two side passages run from the inner corner of the eyes into the lung tubes, which is why physicians classify it as belonging to Metal; the nose tip is the central point of the entire face, located at the center of the five mountains, hence called the Central Mountain, which is why physiognomists classify it as belonging to Earth; the two straight passages go upward into the brain and downward into the督脉 (governor vessel), connecting to the life gate fire, which is why alchemists classify it as belonging to the kidney water. However, the "Iron Knife" rigidly adheres to established views, fails to understand the underlying principles behind the location, and takes superficial remarks on the surface layer as fixed rules, which is its second major error. This is the seventh explanation. Each school speaks its own view, and they do not conflict with each other; the mistake lies in his failure to distinguish the source and mixing them together. (Note: The original text says "shen zhu," which should be "bi zhu.")

大清神鑑一書，出於滿清宮闈。余考其時，為康熙之後，雍幹之時也。當時為昇平盛世，亦滿清極盛之時，此書為翰林學士，安居無事，每以雜藝之學獻之，以承上歡也。故其書多考正現代人物，以為標準，故有歷指某尚書之進祿得權，某侍郎之升遷兼職，某大臣之黜陟，某夫人之生子，某王妃之得寵幸聖恩甚隆，某宗室之晉封爵優恤甚厚，上自王公大臣，下至宮娥太監，皆在考證中。至於三品以下之中貴下貴常貴，皆無確實之研究，下至人民，以及貧賤壽夭之法理，均未言及，亦蹈水鏡相法以人為證之故轍也。加以文字雕琢，人為現代事實，此大清神鑑之缺點也一。

The book "Daqing Shenjian" originated from the Qing imperial court. I have determined that it was compiled after the reign of Emperor Kangxi and during the reigns of Emperors Yongzheng and Qianlong. That was a time of peace and prosperity, the height of the Qing dynasty. This book was written by the Hanlin scholars during their leisure time, who often presented such miscellaneous studies to please the emperor. Therefore, the book mostly used contemporary figures as standards, specifying for example how a certain minister obtained official rank and power, how a certain undersecretary was promoted and took on additional duties, how a certain grand minister was dismissed or promoted, how a certain lady gave birth to a son, how a certain queen consort gained the emperor's favor and received great imperial favor, and how a certain member of the royal family was granted an increased title and received generous rewards. From high-ranking princes and ministers down to palace women and eunuchs, all were included in the examination. As for the lower-ranking officials, the common servants, and the ordinary officials, there was no thorough research; even less so were the matters concerning common people and the fate of the poor and the sick. This still follows the old path of "Shui Jing Xiangfa" which uses people as examples. Moreover, the language is overly ornate, and the examples cited are all contemporary events. This is the first flaw of "Daqing Shenjian": the examples cited are all of officials from a single dynasty and region, so they cannot be applied to different times or different social statuses.

凡相法之重要，則分其形格之富貴貧賤壽夭，次言氣色，則分其吉凶禍福也。其禍福之大小，則據其人之身分資格、地位才智而定之。假如富至十萬元，其損失二千元，以全體計之，不過百分之二，即如此項損失，有時必現於部位，有時則輕淡而現之，如不注意，則認為平常之色耳。假如其人僅百元之業，損失十元，則為破敗之氣色，以全體計之，則損失十分之一，即如此項氣色，則必現於部位，顯然可憑也。

In facial physiognomy, the most important aspect is first to distinguish the form and structure of the face, which indicate whether a person will be rich or poor, noble or humble, and long-lived or short-lived. Only after that do we consider the complexion, which helps determine current fortune and misfortune. The degree of fortune or misfortune depends on the person's status, experience, position, and intelligence. For example, if a person has a fortune of ten thousand yuan and loses two thousand yuan, this is only two percent of his total wealth; such a loss may appear as a faint change in complexion, or perhaps not even noticeable at all, and if one is not careful, it might be mistaken for an ordinary color. On the other hand, if someone has only one hundred yuan and loses ten yuan, this is a significant loss, amounting to ten percent of his total wealth. The corresponding complexion change would be clearly visible on the relevant body parts, unmistakable and reliable. Therefore, the same amount of loss may appear differently in complexion, either faintly or clearly, depending on the proportion it takes of the person's total wealth.

故相法測量，在加減乘除中，以全部計算可也，方為合法。如某部豐隆而奇突，其必發達至何程度；如某部薄削而陷弱，其必破敗至何程度；又如眉部清秀修長有勢，則富貴至何等品級；鼻準豐隆勻厚圓齊，則富貴至何等程度。有過之，有不足，有虛浮不實，有暗發不彰，有先後相反，內外不合，故單獨一部皆不可為定論。此為大清神鑑之大荒謬他二。此其解釋之八也。

Therefore, the calculation in physiognomy depends entirely on addition, subtraction, multiplication, and division; one must make a comprehensive calculation to determine legitimacy: for instance, if a certain part is prominently and unusually prominent, to what extent can it achieve success; if a certain part is thin, shallow, and weak, to what extent will it lead to decline; again, if the eyebrows are clear, elegant, long, and have spirit, to which level of wealth and honor can they reach; if the nose is full, thick, and well-shaped, to what extent can it achieve wealth and honor. There are cases that exceed the score, cases that fall short, cases that are superficial and not substantial, cases that develop secretly without being prominent, cases that are contradictory before and after, and cases where internal and external aspects do not match. Therefore, one cannot take a single part as a definitive conclusion. This is the second major error in the "Great Qing Mirror of Physiognomy," and it is also the root of its flaw in only citing examples of noblemen without establishing a general method. This is the eighth explanation.

相法之用神，應分四大項：形格為第一，精神為第二，氣色為第三，聲音為第四。其它零星小部，皆包括在形質中；其紋絡筋骨，又為輔助之小品耳，皆不足為定論也。故形質清奇，應得幾許分數；精神充足，又應得幾許分數；氣色黃紫，又應得幾許分數；聲音宏亮，又應得幾許分數。如四種中有三種合度，則如其必發達，而為特貴、特富、特壽矣。

In physiognomy, the "Useful God" should be divided into four main categories: form and structure first, spirit and vitality second, color and complexion third, and voice and tone fourth. Other minor features are included under the category of form and structure; as for patterns and bones, they are only auxiliary elements and cannot be used to make a definitive judgment. Therefore, each category should be scored individually: if the form and structure are unusual and remarkable, how many points should be given; if the spirit is full and vigorous, how many points should be given; if the complexion shows yellow or purple tones, how many points should be given; and if the voice is loud and clear, how many points should be given. If three of these four categories meet the criteria, it can be concluded that the person will certainly achieve success, belonging to the category of extraordinary wealth, status, and longevity. If any one of the four categories is missing, the corresponding points should be deducted from the total score.

當其時氣色潤澤黃紫充足，則發於最短時間；如氣色黯滯枯燥不潤，雖為富格貴格壽格，而非發達之期，以期發達於將來，而以限為用神可也。故氣色為臨時用神、先天轉機。如形質與精神合度，其聲音不足，尚不為大礙，亦為上富上貴上壽也。如氣色黃紫明潤而充足，則發達之時間必久遠；如氣色明潤輕淡而短小，則發達之時間亦暫而不久也。

If one's complexion is moist, rich, and full of yellow and purple tones, then success will come quickly within the shortest time. But if the complexion is dull, stagnant, and dry, then even if one has the fortune of wealth, nobility, or longevity, it is not the right time for success now; one must wait for the future, treating the years as the useful god. Therefore, the complexion is the useful god for immediate matters, a sign of the movement of the earlier heaven's qi. If the form and spirit conform to the rules, but the voice is insufficient, it is not a major problem, still indicating top-level wealth, top-level nobility, and top-level longevity. If the complexion is yellow and purple, clear, moist, and very full, then the time of success will be long. But if the complexion is bright and moist yet light and limited in scope, the time of success will be short and not enduring.

假令形質與聲音合度，而情神不足，則於富貴方可期發，事業亦能成功，不過於壽數稍弱耳，故為中富中貴之例，亦以氣色為發達時間之定論也。又如精神與聲音合度，而形質不足，則發達有限，事業因人而成，借力而發也，此為下富下貴之例，然享大壽也。

If both form and sound conform to the rules but the spirit is lacking, then wealth and status are still possible, and one can achieve success in career, though longevity is somewhat weak. Therefore, this belongs to the category of medium wealth and medium status. As for when one will rise to prominence, it still depends on the complexion. Another example: if both spirit and sound conform to the rules but the form is lacking, then success is limited. The career will rely on others' help to achieve, which is considered lower wealth and lower status, but such people may enjoy a long life. (Note: The original text's '情神' should be '精神'.)

又如形質與氣色合度，或聲音與精神合度，或精神與氣色合度，或精神與形質合度，或聲音與形質合度，此為四種重要關係之中而得二也，此皆為有富而貴名、多祿而壽也，皆作豐衣足食之格局論。又假定形質平常、精神平常、聲音平常，單獨氣色黃紫明潤而充足，或合五行四時之潤澤，亦為可富可貴可壽可發之局也。此為暫時發達，而不持久，其發達也不大，或出於異路功名，或出於離奇遇合，此為破船遇順風，而可航海之法，其驗者頗多也。

For example, if the form and color are in harmony, or the sound and spirit are in harmony, or the spirit and color are in harmony, or the spirit and form are in harmony, or the sound and form are in harmony—these all involve two of the four important relationships, and they indicate that one will have both wealth and a good reputation, abundant salary and a long life. All these are considered in the pattern of sufficient food and clothing. Suppose a person has an ordinary form, ordinary spirit, and ordinary sound, but only has a bright and clear yellow or purple color that is full and moist, or the color matches the five elements and the moist energy of the four seasons. This also indicates the possibility of wealth, status, longevity, and success. However, this kind of success is temporary and not lasting, and the degree of success is not great. It may come through unconventional means or through strange opportunities. This is like a broken boat that can sail out to sea with favorable winds, and there are many examples of this. But once the wind stops, the boat is still the same broken one, so it cannot last.

據此四者品評，而為相法之根據，方是正宗。其輕重加減法，為用之處最大，此為相法之機樞，至精至微，神而明之，存乎其人。合而深思，加以推想，自得玄妙之途徑。故不以單獨部位為用，而以形質精神、聲音氣色，加減合論，以採取之可也。

Evaluating a person's appearance based on form, spirit, color, and sound is the proper method of physiognomy. Among these, the method of weighing importance and making additions or subtractions is most crucial, forming the core and subtle essence of physiognomy. Whether one can achieve supernatural insight in its application depends on the individual's own skill. By thoroughly considering all four aspects together and making further deductions, one can naturally grasp the profound path. Therefore, when making a judgment, one should not rely solely on a single feature, but instead combine and analyze the four elements—form, spirit, sound, and color—to arrive at a conclusion.

公篤曰：凡相法之精神，首重部位，分析確定，先知某輕重地位，次如其關係原理，然後方有把握，自能指定標準，而有一定之判斷也。余考相法部位，多屬不確，而圖式亦混亂不一，各據一說，各有所宗也，惟其名目尚存，而為古之原名也。余考秦代以前，皆屬純一部位，自秦氐火焚以後，世無傳本，每有殘篇零頁，皆不足為稽考之鐵證也。

Chen Gongdu said: The essence of physiognomy lies first in the examination of body parts. One must analyze and determine each part clearly, first knowing which parts are important and which are less so, then understanding the principles of their mutual relations. In this way, one can have confidence and naturally establish standards for judgment. I have examined the body parts described in traditional physiognomy texts, and found most of them to be inaccurate, with inconsistent diagrams and varying interpretations. Although different sources have their own explanations and origins, the names used are still those from ancient times. I have also investigated further: before the Qin dynasty, the body parts were pure and undivided. Since the Qin dynasty burned the books, there have been no complete copies left, and only fragments remain, which are insufficient as reliable evidence.

當五代時，達摩復入中國，始傳五來相法一書，此為中興相法之祖師，而集各家之大成也，其部位尚有錯誤之處。是否當時未經考證確實，兩宗古之殘篇，或為後人翻印錯訛，隨便改移，徒留其名稱也，此皆兩可之疑難點，而無法稽考也。故麻衣相法所有部位圖說，亦宗達摩，而錯訛之處大同小異，是否為上敘兩點疑難，不得而知。

During the Five Dynasties period, Bodhidharma came east again and transmitted the book "Five Phases Method of Facial Reading." He is regarded as the master who revived the art of physiognomy, integrating the achievements of various schools. However, there are still errors in the body parts described in his book. Was it because at that time there was no thorough verification, and the book was based only on the fragments of ancient texts? Or was it due to errors in later copies, where parts were arbitrarily moved, leaving only the names? Both possibilities are reasonable, and now there is no way to verify. Therefore, the body part descriptions in "Ma Yi's Method of Facial Reading" also inherited from Bodhidharma, with similar errors. Whether these errors are due to the two reasons mentioned above remains unknown. It is evident that the errors in body parts have been passed down from the original sources of Bodhidharma and Ma Yi.

柳莊相法，則稱其受秘傳，而故意錯其部位，顛倒限，其混淆人聽聞乎？其自矜眩奇乎？相法部位，錯誤於此居大多數。至於衡真，則徒據理說，而不尋其地位；水鏡則拘泥引吉，而不求其根據。其大清神鑑、鐵關刀、蘭陵集、相法須知等，各據一說，自謂心傳，以訛傳訛，而不知孰是孰非。相法一書，考究其精微者頗少，大多數為跑馬觀花，任意隨談，只知有其名稱，而不知有其地位；至於部位之輕重，誰為主體，誰為輔助，則更茫然而無所宗矣。

As for Liuzhuang's Methods of Physiognomy, it claims to have received a secret transmission, yet deliberately misplaces the body parts and reverses the boundaries. Is this meant to confuse people's eyes and ears, or is it self-glorification and showing off novelty? Most of the errors in physiognomy are due to this book. Moreover, the book Xiangli Hengzhen relies only on reasoning without investigating the actual locations of the body parts. The book Shuijing Xiangfa is overly attached to citing ancient sources without seeking solid evidence. Other books such as Daching Shenjian, Tie Guandao, Lanling Ji, and Xiangfa Xuzhi each hold their own views, all claiming to be secret teachings passed down from heart to mouth, spreading errors and making it impossible to distinguish truth from falsehood. Although there are many physiognomy books, few are willing to thoroughly examine the subtle aspects. Most are superficial, talking at random: they only know the names but not the actual positions. As for the importance of different parts, which is the main and which is the auxiliary, they are completely without basis. (Note: The original text says 'jūn nì yǐn jí', where 'jí' should be 'gǔ'.)

餘此次注重部位，先從醫學入手。余考黃帝內經，中有漢晉文字，可見其為殘篇，惟針炙大成與仲景六經，較為確實可用；如王叔和難經、陳修園、徐靈胎各書，部位之系統稍有離奇；又如西醫之解剖圖說、唐宗海之中西惟通，皆不明氣化，所取之部位大多數不可為用也。余考丹經之參同契、金丹真傳、呂祖全集、三豐全集、道藏輯要，則各有妙蘊，其中有正繫、連代繫、應繫、通過繫，方證實一切部位。餘則註明其部位之輕重關係，以為千古後之定法，有志相法者容易入手，而尋正宗門戶也。茲將考證者附後。

This time I focus on verifying the locations, starting with medicine. I examined the "Huangdi Neijing" and found that it contains texts from the Han and Jin dynasties, indicating that it is already a fragmented version. Only the "Zhenjiu Dacheng" and Zhang Zhongjing's theory of the Six Channels are more reliable and practical. For example, the "Nanjing" transmitted by Wang Shuhe, as well as the works of Chen Xiuyuan and Xu Lingtai, have some strange systems of locations. Similarly, Western medical anatomical diagrams and Tang Zonghai's "Zhongxi Huitong" do not understand the principle of qi transformation, and the locations they use are mostly not applicable. I also examined the Daoist texts such as the "Cantongqi," "Jindan Zhenchuan," "Luzhu Quanji," "Sanfeng Quanji," and "Daozang Jiyao," each containing profound insights. Among them, they distinguish four layers of meridians: "Zhengxi," "Liantaixi," "Yingxi," and "Tongguoxi," which finally made all the locations concrete. I then noted the relationship of light and heavy between each location, serving as a fixed method for thousands of years to come, making it easier for those who wish to learn the genuine path to find the correct way. Here I append the findings of my research. (Note: The original text "zhongxi wu tong" should be "zhongxi huitong.")

公篤曰：醫家部位與相學部位，互相表裡，蓋太素經之脈訣，中有富貴貧賤壽天之說也，而名稱則各異耳，按用法各有不同故也。其內之脈絡而達於外，則有正繫之脈絡、連帶繫之脈絡、應繫之脈絡、通過繫之脈絡，其地位雖異，其氣化則感而遂通也。此第一圖式，為吾蜀天彭之大醫士唐宗海先生所考究而鑑定者，載於中西匯通全集之中，並有解剖學說，分經別絡，詳註經絡如何也。其名稱是否宗古，或從新也，餘將其原規定地位及名稱，而參合相學也。

Chen Gongdu said: The parts discussed by physicians and those discussed by physiognomy are actually interrelated, because the "Tai Su Mai Jue" also includes methods for judging wealth, poverty, longevity and short life. The difference is only in the names, due to different applications. The pulse within the body extends outward and is divided into four layers: the main pulse network, the connected pulse network, the corresponding pulse network, and the passing pulse network. Although their locations differ, they are interconnected through qi transformation. This first diagram is researched and identified by Tang Zonghai, a famous physician from Sichuan Tianpeng, and is included in his complete collection "Zhong Xi Hui Tong." The book also includes anatomical theories, distinguishing meridians and collaterals, and explains each meridian in detail. As for whether the names he used are traditional or newly proposed, I will follow his original designations and combine them with physiognomy for reference. (Note: The original text "shou tian" should be "shou yao.")

上為闕者，即兩眉之中心，相法名之曰印堂是也。蓋印堂者，即全部之主體，元首之意也。其名曰闕，是否帝闕之意，或金闕之尊稱也。闕之下曰王宮，即相學之山根是也，在兩目相平之中心，又名命宮是也。相法之稱山根有兩意義：一為前人之根基，一為本身之命根。其名曰王宮，是否即命宮之意義，而王宮與闕之義相等，稍有沖突。

The part marked as 「阙」 at the top is the middle between the eyebrows, known in physiognomy as the "Yintang." Yintang is the central part of the entire face, representing the head. Physicians call it "Qu," but it is unclear whether they derived the term from the palace gates of a king or from the respectful title "Jinque." Below "Qu," marked as "Wanggong," is the "Shangu" in physiognomy, located exactly in the middle between the eyes, also called "Minggong." In physiognomy, Shangu has two meanings: one refers to the foundation left by ancestors, and the other refers to the root of one's life and destiny. Physicians call it "Wanggong," but it is unclear if this is the same as "Minggong." However, "Wanggong" and "Qu" both signify supreme importance, and having two such supreme names on one face may be somewhat conflicting.

又下之準頭名曰明堂，即相學之中嶽，又名曰土星是也。按河洛之數，五行以土居中宮，而鼻準在全面部之中心，故有是名。餘又考八卦九宮之配合，其中宮號明堂，此名之曰明堂，實即中宮之義，與中嶽土星之名相等。其下名蕃，在法令紋之下，即相學之陂池是也，又近於腮骨，即相學之下府是也，其名蕃者，是否屏蕃之意義也。兩側曰蔽，在耳珠之前，醫書有名頰車，亦有名聽宮穴者，即相學之虎耳金縷之側是也，其名曰蔽，是否障蔽之意義也。

Further down, the nose tip is marked as 'Bright Hall', which in physiognomy is called 'Central Hill' or 'Saturn'. According to the numbers of the Yellow River Chart and the Luo Writing, the Five Phases have earth in the Central Palace, and the nose tip is located at the center of the entire face, hence the name. I also examined the combination of the Eight Trigrams and the Nine Palaces, where the central palace is officially called 'Bright Hall'. In medical texts, this is referred to as 'Bright Hall', which actually means the Central Palace, corresponding to the names 'Central Hill' and 'Saturn'. Below 'Bright Hall' marked as 'Fan', located below the philtrum, is called 'Bipi' in physiognomy; it is also near the jawbone, which is called 'Lower Palace' in physiognomy. Naming it 'Fan' is unknown whether it refers to the meaning of a barrier or defense. On both sides marked as 'Bi', located before the earlobe, medical texts refer to it as 'Jiache' or 'Tinggong' acupoint, which corresponds to the area beside 'Tiger Ear' and 'Golden Thread' in physiognomy. Naming it 'Bi' is unknown whether it refers to the meaning of covering or shielding. These names, medical texts take them according to the corresponding internal organs, while physiognomy takes them according to the governing of destiny and numbers. Although the positions are the same, the focus of naming differs, and readers should not confuse them.

又云：五臟居中央，得其正也；六輔挾兩側，得其輔也。前人以此望其形而察其色，按其部而其脈，不可不根據此也。又云：闕以上屬咽喉，闕之中屬肺部，闕之下屬心部。此皆內經詳載，醫家之定法也。此為唐宗海之原文，余考內經無此說，故上述其研究從新之語，評論辨明列後。茲將其五臟六腑之配分錄下。

The illustration explains that the five internal organs correspond to the central part of the face, taking its central position into account; the six external organs correspond to the sides, taking their auxiliary position into account. The ancients used this method to observe the form and color, and to examine the pulse according to their respective parts. It is definitely not acceptable to disregard this principle. It also says that the area above the forehead belongs to the throat, the central part of the forehead belongs to the lung, and the area below the forehead belongs to the heart. These are said to be detailed in the Inner Canon and the established methods of physicians. The above is the original text of Tang Zonghai; but when I checked the Inner Canon, I did not find such statements, so I previously said that these are his original and innovative research. My comments and clarifications are listed below. Here is the copy of the assignment of the five internal organs and six external organs as he presented them. (Note: The original text says "according to their parts and their pulse," and there may be a missing "examine" or "inspect" after "and.")

公篤曰：上文所述第一圖式，略得大體。茲據醫家第二部位圖式，其分配五臟六腑，為醫家各書所載，而唐宗海先生更用西法解剖法，以證實其部位也，故中西匯通挨次繪圖，詳論其如何形質，而感適於外也。據云：兩眉之中心，為肺部之正繫，即相學之印堂是也；兩目相對之中心，為心部之王繫，即相學之山根是也；鼻樑之中段，為肝部之正繫，即相學之年壽是也；鼻準之尖，為脾部之正繫，即相學之土星是也。

Chen Gongdu said: The first diagram mentioned earlier has roughly been outlined. Now let us discuss the second diagram of the medical school, which assigns the five zang and six fu organs to various parts of the face. This is a common feature in all medical texts, and Mr. Tang Zonghai used Western anatomy to verify these locations. Therefore, in the book "Zhongxi Hui Tong," diagrams are drawn one after another, and each part is discussed in detail regarding its shape and how it manifests on the body's surface. According to his account, the center of the two eyebrows is the main meridian of the lung, which corresponds to the "Yintang" in physiognomy; the center between the two eyes is the main meridian of the heart, corresponding to the "Shan Gen" in physiognomy; the middle of the nose bridge is the main meridian of the liver, corresponding to the "Nian Shou" in physiognomy; and the tip of the nose is the main meridian of the spleen, corresponding to the "Tu Xing" in physiognomy. (Note: The original text says "the main meridian of the heart," where "Wang" should be "Zheng.") The medical school assigns these locations based on the actual condition of the internal organs, while physiognomy focuses on auspiciousness, misfortune, and fortune. Readers should distinguish between the two.

淚堂之大眼角，為膽部之正繫，即相學之精舍光殿是也；鼻竅之兩孔，為胃部之正繫，即相學之蘭臺廷尉是也；眼下之橫紋，為小腸之正繫，即相學之三陰蠶囊是也；頰車之側為三焦之正繫，即相學之命門虎耳是也；兩耳珠為腎部之正繫，即相學之耳輪是也；兩顴之下，為大腸之正繫，即相學之法令金縷是也；兩口角為膀胱子宮之王繫，即相學之食倉祿倉是也。

The section near the big eye corner is the main channel of the gallbladder, which in physiognomy is called the "Jing She" and "Guang Dian"; the two nostrils are the main channels of the stomach, which in physiognomy are called the "Lan Tai" and "Ting Wei"; the horizontal lines under the eyes are the main channels of the small intestine, which in physiognomy are called the "San Yin" and "Can Nang"; the areas on both sides of the jaw are the main channels of the triple warmer, which in physiognomy are called the "Ming Men" and "Hu Er"; the two earlobes are the main channels of the kidneys, which in physiognomy are called the "Er Lun"; the areas below both cheekbones are the main channels of the large intestine, which in physiognomy are called the "Fang Ling" and "Jin Lu"; the two corners of the mouth are the main channels of the bladder and uterus, which in physiognomy are called the "Shi Cang" and "Lu Cang". When looking at this entire system of correspondences: the five zang organs are arranged along the central line of the face, while the six fu organs are arranged along the lower part and the sides, with upper and lower, inside and outside corresponding exactly. The same areas are examined by physiognomists to assess success and failure in human affairs, and by physicians to determine the actual condition, coldness or heat, and deficiency or excess of the internal organs. Although the positions are the same, their purposes differ. (Note: The original text says "bladder and uterus's Wang system," where "Wang" should be read as "Zheng.")

此為醫家業經考證，而為正法之分配也。再經西醫之解剖分配，大體亦如是。余考古人之經絡分明，莫過於張仲景之六經法，及針炙大成之瞳人圖，而與此項部位，則有異地位而名者。茲將仲景之六經大體錄下。

The above is a system of allocation that has been verified by medical scholars and is generally considered correct. Comparing it with findings from Western anatomy, it is largely consistent. In my examination of ancient texts on meridians, none are more explicit than Zhang Zhongjing's theory of the six channels and the pupil diagram in the "Compendium of Acupuncture and Moxibustion." However, the positions determined by these two sources sometimes differ from the above locations, even though the names are the same. Here is a general record of Zhang Zhongjing's six channels.

公篤曰：醫家之書最古而最確實者，莫不以仲景為醫中之聖，蓋發明六經，始由仲景而起也。按第三圖式，即仲景之六經總圖也，其中分三陽三陰，以包括五臟六腑也。故三陽之中甲，有太陽經，內屬手太陽為應小腸，足太陽為應膀胱，此太陽之專司脈絡也；有少陽經，內屬手少陽為應命門，足少陽為應膽絡，此少陽之專司脈絡也；有陽明經，內屬手陽明為應大腸，足陽明為應胃絡，此陽明之專司脈絡也。

Chen Gongdu said: Among medical texts, the oldest and most reliable are universally attributed to Zhang Zhongjing, regarded as the sage of medicine, because the system of six channels differentiation was first established by Zhang Zhongjing. This third diagram is Zhang Zhongjing's overall diagram of the six channels. It divides into two groups: the three yang channels and the three yin channels, encompassing all the internal organs. The three yang channels: the first is the Taiyang channel, which is paired with the hand Taiyang channel, corresponding to the small intestine; and with the foot Taiyang channel, corresponding to the bladder—this is the specific meridian system of the Taiyang channel. The second is the Shaoyang channel, which is paired with the hand Shaoyang channel, corresponding to the gate of life; and with the foot Shaoyang channel, corresponding to the gallbladder—this is the specific meridian system of the Shaoyang channel. The third is the Yangming channel, which is paired with the hand Yangming channel, corresponding to the large intestine; and with the foot Yangming channel, corresponding to the stomach—this is the specific meridian system of the Yangming channel. Here, the terms 'hand' and 'foot' refer to the same meridian system branching into the upper and lower limbs. Although the names are the same, they correspond to different internal organs and should not be regarded as the same thing.

故三陰之中，有太陰經，內屬手太陰為應肺絡，足太陰為應脾絡，此太陰之專司脈絡也；有少陰經，內屬手少陰為應心絡，足少陰為應腎絡，此少陰之專司脈絡也；有厥陰經，內屬手厥陰為應心包絡，足厥陰為應肝絡，此厥陰之專司脈絡也。古有三焦之說，而徐靈胎、陳修園皆勉強說之，似未詳於六經之內也；唐宗海則指為三焦即連網油，此解剖之功也。

The three yin meridians: first, the Taiyin meridian, which is internally paired with the hand Taiyin meridian, corresponding to the lung meridian; and also paired with the foot Taiyin meridian, corresponding to the spleen meridian—this is the meridian system specifically governed by the Taiyin. Second, the Shaoyin meridian, which is internally paired with the hand Shaoyin meridian, corresponding to the heart meridian; and also paired with the foot Shaoyin meridian, corresponding to the kidney meridian—this is the meridian system specifically governed by the Shaoyin. Third, the Jueyin meridian, which is internally paired with the hand Jueyin meridian, corresponding to the pericardium; and also paired with the foot Jueyin meridian, corresponding to the liver meridian—this is the meridian system specifically governed by the Jueyin. In ancient times, there was another concept called the Sanjiao (Triple Burner). Both Xu Lingtai and Chen Xiuyuan discussed it in a rather forced manner, suggesting that it was not clearly explained within the six meridians. Tang Zonghai, however, clearly stated that the Sanjiao is actually the connected network of fat membranes inside the abdomen, an understanding that came from anatomical study. The so-called "network of fat membranes" refers to a continuous layer of fatty tissue within the abdominal cavity. Tang's explanation finally established the Sanjiao as a tangible physical structure, resolving a long-standing ambiguity.

故論病則有為本經之病，即指太陽專病或陽明專病也；又有為兩經合病，即指少陽與陽明同時合病，或厥陰與少陰同時合病也；又有此經而現彼經現象，名曰應病，即太陽經之病而現少陰之現象，或太陽經之病而現陽明之現象也。蓋先天之氣，發於腎部，故有天一生水之義也；後天之脈，資生於胃部，故有土生萬物之義也；血脈之行，資生於氣息，故六經可包括全身，此綱領之法也。

Therefore, when discussing diseases, there are cases that belong exclusively to a particular meridian, meaning diseases that manifest solely in the Taiyang meridian or the Yangming meridian. There are also cases of combined diseases, where the Shaoyang and Yangming meridians are affected simultaneously, or the Jueyin and Shaoyin meridians are affected at the same time. Furthermore, there are cases where a disease originally belonging to one meridian presents symptoms of another meridian, known as "responding disease." For example, a disease of the Taiyang meridian may present symptoms of the Shaoyin meridian, or a disease of the Taiyang meridian may present symptoms of the Yangming meridian. To understand this, we must know that the primordial qi originates from the kidneys, hence the principle of "Heaven produces water from the first." The later heaven pulse relies on the stomach for nourishment, hence the principle of "earth produces all things." Moreover, the circulation of blood and qi depends on the assistance of qi. Therefore, the six meridians are sufficient to encompass the entire body, which is the method of grasping the main points. Understanding the distinctions among diseases of the original meridian, combined diseases, and responding diseases is essential to avoid mistakenly identifying a symptom as belonging to a specific meridian.

公篤曰：下列之圖式為六經第一圖，即太陽脈絡也。其脈絡為大眼角之銳眥越，由上眼皮之三陽通過，平橫入鬢髮，至耳後之壽骨，曲繞耳後，下至耳珠，近腮肥方犄角處，曲繞而上，至頰車上，即相學之虎耳部位，此為太陽經之脈絡他。內屬則分手太陽而應小腸之氣也，足太陽而應膀胱之氣也。而太陽有稱巨陽者，蓋傳經之始即由太陽而起故也。欲求小腸之正繫及通過繫，欲求膀胱之應繫及連帶繫，當以太陽之脈絡為認定也。

Chen Gongdu said: The following diagram is the first diagram of the six meridians. It depicts the course of the Taiyang meridian. This meridian starts from the sharp corner of the outer corner of the eye, passes through the three yang areas on the upper eyelid, extends horizontally into the hairline, reaches the longevity bone behind the ear, winds around the back of the ear downward, then goes down to the earlobe, and turns upward near the thick part of the cheekbone resembling a horn, reaching the area above the masseter muscle, which is known in physiognomy as the "tiger's ear" location. This is the course of the Taiyang meridian. Internally, it branches into two parts: the hand Taiyang meridian corresponds to the small intestine's qi, and the foot Taiyang meridian corresponds to the bladder's qi. The Taiyang meridian is also called "Juyang," because disease transmission usually begins with the Taiyang. When seeking the main meridian and the passing meridian of the small intestine, or the corresponding meridian and the connected meridian of the bladder, one should take the course of the Taiyang meridian as the basis. (Note: The original text ends with "mo luo ta," where "ta" should be "ye.") The term "zhengxi" refers to the main position of the organ itself, while "tongguo xi" refers to places where the meridian's qi merely passes through. These two have significantly different importance.

公篤曰：下列之圖式，為六經第二圖，即少陽之脈絡也。其脈絡由小眼角之外眥，為少陽經脈之總管起點處，從玉堂而入鬢髮，由壽骨之上，微曲斜而下，至後頸之髮際，在大椎之上，醫家原名風池穴，以此為止，皆屬少陽經之脈絡也。內屬則分手足二經：手少陽經則為命門之正繫、腎氣之連帶也，足少陽經則為膽絡之正繫，氣化均名少陽而統論之也。欲求命門之正繫及通過繫，欲求膽絡之應繫及連帶繫，當以少陽之脈絡為認定也。

Chen Gongdu said: The following diagram is the second diagram of the Six Classics. It depicts the meridian pathways of the Shaoyang channel. This meridian begins at the outer corner of the eye, known as the outer point, which is the starting point of the main trunk of the Shaoyang meridian. It extends from the Jade Hall toward the hairline, slightly curves downward from above the longevity bone, reaches the hairline at the back of the neck, and ends at the Fengchi point, which is known as the Fengchi acupoint in medical terminology. This entire pathway belongs to the Shaoyang meridian. Internally, it branches into two parts: the Hand Shaoyang meridian is the main trunk of the Mingmen, and it is connected to the kidney qi; the Foot Shaoyang meridian is the main trunk of the Gallbladder meridian. The qi transformation of both branches is called Shaoyang, and they are considered together. When seeking the main trunk and the connected pathways of the Mingmen, or the corresponding pathways and connected pathways of the Gallbladder meridian, one should take the Shaoyang meridian pathway as the basis. The Shaoyang meridian is located between the exterior and interior, so its pathway also runs from the side of the face toward the back of the neck, not along the front. In facial diagnosis, examining the Mingmen and gallbladder qi takes precisely this into account.

公篤曰：下列之圖式，為六經第三圖，即陽明經之脈絡他。此為陽明經之總管，上由百會之巔起，所謂百會者，即百脈相會之處也，在頂中陷處而有動脈之間是也。由側面曲近鬢髮而下，過福堂、奸門、外顴，平蘭臺而至鼻孔止，即醫學之迎香穴是也，皆陽明經之脈絡也。內屬則分手足二經：其手陽明經則為大腸之正繫，足陽明經則為胃絡之正繫，均名陽明經而統論之也。蓋三陽以陽明經為傳經之機樞也。欲求大腸之正繫及通過繫，欲求胃絡之應繫及連帶繫，當以陽明經為認定也。

Chen Gongdu said: The following diagram is the third diagram of the six meridians. It depicts the course of the Yangming meridian. This is the main trunk of the Yangming meridian, starting from the top of the head at the Baihui point. The Baihui point is where all the hundred pulses converge, located at the central depression on the top of the head, where the pulse can be felt. This pulse runs down from the side, close to the hairline, passing through the Fu Tang, Jianmen, and the outer side of the cheekbone, reaching the level of the nasal wing's Lan Tai point, and ending at the nostril, which is the medical point called Yingxiang. This entire path represents the course of the Yangming meridian. Internally, it branches into two parts: the Hand Yangming meridian is the main channel of the large intestine, and the Foot Yangming meridian is the main channel of the stomach. Both are called the Yangming meridian and are considered together. Among the three yang meridians, the Yangming meridian serves as the hub for transmission. When investigating the main channel and the collateral channel of the large intestine, or the corresponding channel and connected channels of the stomach, one should take the Yangming meridian as the basis. The areas along the Yangming meridian, such as Fu Tang, Jianmen, and the outer cheekbone, in physiognomy correspond to external wealth, spouses, and authority. These two aspects can be cross-referenced.

公篤曰：下列之圖式，為六經第四圖，即太陰經之脈絡，此為太陰經之經脈總管也。由口內之舌部起，經過相學之地庫部位，下至頦位而曲行，下至喉管側之小管，即接入肺管，此為太陰經之脈絡也。內則分手足二經：其手太陰經為肺絡之正繫，關乎肺氣也；足太陰經為脾絡之正繫，關乎脾氣也，均名太陰經而統論之也。按三陰以太陰為起。欲求肺絡之正繫及通過繫，欲求脾絡之應繫及連帶繫，當以太陰經為認定也。

Chen Gongdu said: The following diagram is the fourth diagram of the Six Classics. It depicts the meridian network of the Taiyin channel, which is the main trunk of the Taiyin meridian. It begins at the tongue area inside the mouth, passes through the "Di Ku" area as described in physiognomy, descends to the chin where it turns, then proceeds down to the small tube beside the throat and connects to the lung tube—this is the meridian network of the Taiyin channel. Within the body, it branches into two parts: the Hand Taiyin meridian is the main channel of the Lung meridian, relating to lung qi; the Foot Taiyin meridian is the main channel of the Spleen meridian, relating to spleen qi; both branches are called Taiyin meridian and are considered together. According to the three Yin meridians group, they start from Taiyin. When seeking the main channel and the through channel of the Lung meridian, or the corresponding channel and the connected channel of the Spleen meridian, one should take the Taiyin meridian as the basis. The Taiyin meridian begins at the tongue and ends at the lung tube, so the color and appearance of the mouth and the area around the chin are often indicative of disorders in both the spleen and lung organs in physiognomy.

公篤曰：下列之圖式，為六經第五圖，即少陰經之脈絡，此為少陰經之總管也。其脈絡由眼之鳥珠瞳人起，平下至三陰蠶囊之中，斜側而下過陂池，而至腮之犄角處，曲入項部，而至咽喉止，此為少陰經之脈絡也。其內則分手足二經：手少陰經為心部之正繫，而關乎心絡之氣也；足少陰經為腎部之正繫，而關乎腎絡之氣也，均名少陰而統論之也。欲求心絡之正繫及連帶繫，欲求腎部之應繫及通過繫，當以少陰經而認定之也。

Chen Gongdu said: The following diagram is the fifth diagram of the Six Classics. It depicts the meridian network of the Shaoyin meridian, which is the main trunk of the Shaoyin meridian. This meridian begins at the pupil of the eye, proceeds straight down to the center of the three yin meridians and the silk sac, then slopes downward across the "Bipi" area, reaching the corner of the cheek, turns and enters the neck, ending at the throat. This is the meridian network of the Shaoyin meridian. Within the body, it branches into two parts: the Hand Shaoyin meridian is the main trunk of the heart, relating to the qi of the heart meridian; the Foot Shaoyin meridian is the main trunk of the kidney, relating to the qi of the kidney meridian; both are called Shaoyin and are considered together. When seeking the main trunk and the connected branches of the heart meridian, or the corresponding and passing branches of the kidney meridian, one should refer to the Shaoyin meridian. (Note: The original text "niaozhu" should be "wu zhu.") The Shaoyin meridian ascends to the heart and descends to the kidney, so the vitality and moisture of the pupil and the three yin areas can most clearly reveal the prosperity or decline of a person's original qi.

公篤曰：下列之圖式，為六經第六圖，即厥陰經之脈絡，此為厥陰經之總管也。上由百會之巔起，百會在頂中陷處有動脈是也，斜側由輔角而下，入眉中，過三陽入目中，直穿烏珠而出三陰之下，至金縷曲繞，平橫入口唇，而曲下至顙上，此為厥陰經之脈絡也。內應則分手足二經：手厥陰經為心包絡之正繫，足厥陰經為肝絡之正繫。按三陰以厥陰經為傳經之機樞。欲求心包絡之正繫及連帶繫，欲求肝絡之應繫及通過繫，當以厥陰經而為認定也。

Chen Gongdu said: The following diagram is the sixth diagram of the Six Classics. It depicts the meridian network of the Jueyin meridian, which is the main trunk of the Jueyin meridian. It begins at the top of the head, starting from the Baihui point, which is located at the midpoint of the top of the head in the depression where the pulse can be felt. It then slopes downward from the "Fujiao" point, enters between the eyebrows, passes through the "Sanyang" points and enters the eye, goes straight through the pupil and exits below the "San Yin" points, then winds around the "Jinlu" point, proceeds horizontally into the lips, and then curves downward to the area above the jaw. This is the meridian network of the Jueyin meridian. Within the body, it branches into two parts: the Hand Jueyin meridian is the main channel of the pericardium, and the Foot Jueyin meridian is the main channel of the liver meridian. According to the group of the Three Yin meridians, the Jueyin meridian serves as the hub for transmission. When seeking the main channel and connected channels of the pericardium, or the corresponding and passing channels of the liver meridian, one should refer to the Jueyin meridian. The Jueyin meridian starts at Baihui and ends at the area above the jaw, running through the entire face. Therefore, people with stagnant liver qi often show dark discoloration between the eyebrows and eyes first.

一、百會往大腦與小腦之間，兩相交通之地，即頂上之巔磺陷處，有動脈處是也。為咽喉之正繫，亦為咽喉之應繫，是為諸陽聚會之點，百脈相交之地，此為第一之氣機，亦通達之關隘也。此地有動脈寬六分許，長一寸餘：其脈動而沽勻，其人精神強健而有生機也；其脈動而緩急不常，其人精神虧損而有疾厄也；其脈定而細微，其人衰弱已極，而為將死之應候也。

The first point, "Baihui," is located at the intersection between the brain and the cerebellum, specifically at the central concave area on the top of the head where the artery can be felt. It is the main channel connecting the throat and also corresponds to the throat, being the gathering point of all the yang qi in the body and the convergence of all the meridians. It is the most important point for qi movement in the body and also the passage for breathing. The artery here is about six fen wide and more than one chi long. The method of examination is: if the pulse beats evenly and strongly, the person is mentally strong and has abundant vitality; if the pulse beats fast and slow, with irregular rhythm, the person is losing vitality and may have illness or misfortune; if the pulse is weak and almost imperceptible, the person is extremely weak and this is a sign of impending death. (Note: The original text mentions "dian huang xian chu," where "huang" is likely a mistake for "ding"; and "qi mai dong er gu yuan," where "gu" should be "qie.")

此即下應咽喉，通達氣機者生，障礙氣機者病，閉塞氣機者死之類，而為明征之應候也。故列於最高之巔，百脈之源也。余每見醫家治危症，或脫陽症，先用手術而針炙此穴，亦即通氣機，而開咽喉之義也。今更名天大關。其地宜高聳有骨，即貴壽之格局也；宜動脈調勻，即強健之精神也。

This is the principle of corresponding to the throat below: those whose qi flow is smooth live, those whose qi flow is obstructed fall ill, and those whose qi flow is blocked die. This is the most clear-cut verification. Therefore, it is placed at the highest point on the head, regarded as the source of all meridians. I often see physicians treating critical illnesses or cases of yang deficiency, and the first thing they do is to apply acupuncture or moxibustion to this point, with the intention of unblocking the qi flow and opening the throat. Now I rename it "Tian Da Guan." This point is suitable for being high and prominent with bone structure, which indicates great wealth and longevity; it is also suitable for the pulse to beat in a regular and harmonious manner, which indicates strong vitality.

二、髮際之火星起，下即天中，次即天庭，又次即司空，其名曰層樓，即丹經所謂十二層樓之簡名也。內屬大腦海之正部，為督脈之通過繫。此地關係父母之強弱、祖業之有無，又關係其人賢智如何、愚拙如何，此為人靈根祖脈，亦為種因之慧根也。故髮際高者，其人聰明多才，而父母無刑傷；髮際低者，其人粗俗而愚，或為父母刑傷。又天庭豐隆凸突者，必為貴裔而有前業，亦主本身貴名而有驚人事業也；天庭削弱凹陷者，必為平常之家，前業蕭條，亦主本身貧賤，而有勞苦度日也。

The second section starts from the 「Fire Star」 at the hairline, proceeding downward in order to 「Heaven's Center」 and 「Minister of the Left」, forming a whole line known as 「Layered Building」, which is a shortened term for 「Twelve Layered Buildings」 in the alchemical texts. It corresponds internally to the central part of the brain sea and is along the path of the Governing Vessel. This area relates to the strength of one's parents, the presence or absence of ancestral property, and whether a person is wise or dull-witted. It is the root of the spirit and the ancestral lineage, as well as the wisdom planted in past lives. Therefore, if the hairline is high, the person is intelligent and talented, and the parents are not harmed; if the hairline is low, the person is crude and dull-witted, or there may be harm to the parents. Now looking at the Heaven's Center: if it is full, rounded, and protruding, the person is certainly a descendant of a noble family, has ancestral property, and possesses a noble name, capable of achieving remarkable accomplishments; if it is thin, flat, and sunken, the person comes from an ordinary family, with a declining ancestral legacy, and is poor and lowly, only able to live a hard life. The hairline governs the innate root of the body, while the Heaven's Center governs family background and personal achievement. Both areas should be considered together.

故相法家名之曰高廣學堂。如層樓有黃紫明潤之氣，則主升官進職，常人亦主得財獲利；如有滯黯慘膩之氣，則主孝服刑人丁，及事實失敗，而有憂愁驚恐；如有赤黑枯慘之雜色，則主牢獄驚險，以及其人神經昏憒而亂，失其常度，喪其靈智，或主危險之疾厄。故層樓之部位，宜寬闊高突，凸廣有勢為合格。原名層樓，今更名日祖脈，即靈根之脈、元氣之義也。

Therefore, geomancers refer to this area as "High and Broad Academy." If the area of the upper layers displays bright, clear, and moist yellow or purple qi, it indicates promotion and advancement in official positions; even commoners may gain wealth and profit. However, if dull, dark, gloomy, and sticky qi is present, it signifies mourning, loss of family members, failure in affairs, and worry and fear. If various colors such as red, black, dry, and dismal appear, it indicates imprisonment and danger, or the person may suffer from mental confusion, lose their normal state, and lose their spiritual wisdom, possibly leading to dangerous illnesses. Therefore, the area of the upper layers should be broad, elevated, full, and powerful to be considered appropriate. This area was originally called "Upper Layers," but I now rename it "Ancestral Pulse," referring to the source of the spiritual root and original vital energy. (Note: The original text says "今更名日祖脉," where "日" should be "曰.")

三、兩山林在鬢髮之大曲處，如山之林而得名也，下至福堂骨之上，內屬乳脈之連帶繫。其地原名天倉，關乎祖業之專部，亦驗父母之部位。凡人於初生，皆食乳而養成，而為父母之脈氣頗確實。余考其刑父母宮，每應孝服之時，其地有黑雲慘黯之滯氣，及孝服哭泣之後，其氣沉滯不散，有一生尚存者，有至九年多而方散盡者，有七年五年三年不等，而方散完者，至少亦以一年為標準，而方散完，化出明潤之氣。

The third area, two 'mountain forests' located at the large bend of the hairline, resemble the trees on a mountain, hence their name. They extend downward to the area above the福堂 bone, internally connected to the milk duct system. This region was originally called 'Heavenly Granary,' which is specifically responsible for ancestral heritage and is also used to examine the parents' vitality. When a person is born, they rely on nursing for sustenance, so the pulse energy here is closely related to the parents. I have observed that in the area associated with the parents' vitality, whenever there is a period of mourning, a dark, gloomy, and stagnant qi appears here, resembling dark clouds. After the mourning period and the crying is over, this stagnant qi remains and does not dissipate. Some people retain it for their entire lifetime, while others see it dissipate completely after more than nine years, or seven, five, or three years. Even the shortest duration requires at least one year before it clears completely and transforms into bright, smooth qi. The length of time this stagnant qi remains can also be used in reverse to determine the severity of the person's affliction.

蓋孝服為人生之第一大事，古人定禮，應守三年之孝，而不問事，故其氣久而不散也。此地又主天災之瘟疫流行，如有黑慘之氣色者死。故達摩名之曰天門，麻衣有三天黑黯扁鵲難醫之句，即兩天門與天庭也。今更名曰祖氣，所謂祖氣者，因食乳而養生故也，以祖氣名之宜矣。

This is because mourning is the most important matter in a person's life. Ancient people established rituals, requiring a period of three years of mourning for parents, during which one should not attend to external affairs. Therefore, this kind of energy lingers for a long time. This area also governs natural disasters and the spread of epidemics. If a dark and gloomy energy appears here, people will not be able to survive. Therefore, Bodhidharma called this place "Heaven's Gate." Master Hemp-Robe has a saying: "If three days are dark and gloomy, even Bianque, the famous physician, cannot cure." The term "three days" refers to the two sides of Heaven's Gate and the Heaven Palace. Now I have renamed this place "Ancestral Energy" — the reason for calling it "Ancestral Energy" is that humans are sustained by nursing, and using "Ancestral Energy" to name it is appropriate.

某地方稜有骨，則稟受之先天必厚，所得之產業亦豐；其地陷弱而痕，則稟受之先天必薄，或所受之產業有限。今分為兩段：鬢至邊城之中段，上半節為祖氣；由邊城下至福堂骨，下半節為天門。並非天門即祖氣也。

If a certain area is square and has bones, its innate constitution must be substantial, and the inheritance it receives will also be abundant; if it is concave, thin, and has marks, its innate constitution must be weak, and the inheritance it receives will be limited. Now I divide it into two parts: from the hairline to the middle of the 'border city,' the upper part is called 'ancestral energy'; from the border city downward to the fortune hall bone, the lower part is called 'heavenly gate.' This shows that the heavenly gate and ancestral energy are not the same thing. Confusing them in the past was incorrect. (Note: The original text says 'a certain place has square bones,' where 'a certain' should be 'its.')

四、司空至中正，在印堂之上，內屬心包絡之正繫，本為印堂之護衛部位，故相學各書有華蓋之名稱。所謂華蓋者，即護衛印堂君主之本意，不是醫學謂肺為華蓋也。其地豐滿凸突，則君主得賢臣之護衛，而為有用也，故為官祿之部位。所謂司空，即國家柱石之臣、六部之官名也。其地有骨高聳直者，為玉柱骨；橫者，為華蓋骨，皆為大貴之格局，而有驚人偉大之事業也。其地陷痕削弱，則無賢良柱石之臣，以護徫其君主，前業見挫折，離鄉而勞碌，無貴名之可能也。

The fourth section, from "Sikong" to "Zhongzheng," is located above the forehead, belonging to the heart's pericardium system. This area is originally meant to guard the forehead, so in various face reading texts it is referred to as "Huagai." The term "Huagai" originally means to protect the sovereign on the forehead, not the meaning in medical texts where the lung is called "Huagai." If this area is full and prominent, it indicates the sovereign has virtuous ministers to protect him, enabling him to achieve great things, hence it is the area associated with official rank and prestige. As for the name "Sikong," it is originally the title of a high-ranking official in the government, a minister of one of the six ministries. If there is a prominent bone here, a vertical one is called "Yuzhu Bone," and a horizontal one is called "Huagai Bone," both are auspicious signs indicating great fortune and the ability to accomplish remarkable achievements. However, if this area is sunken, marked with scars, thin, or weak, it signifies the absence of virtuous ministers to protect the sovereign, leading to the decline of ancestral achievements, the person needing to leave home and work hard, and an inability to achieve fame or status. (Note: The original text says "hude," which should be "huwei.")

如此地有黃紫明潤之色，主升遷進職，獲功得名，而有委任至，常人亦主進財得利，及得喜慶之音信也。如有赤黑枯慘之色，主罷官去職，牢獄拘留，而受處罰之兆；常人亦主挫折失敗，官訟牽連，是非連累；其最輕者，主脹滿痞塞之疾。如人君之失輔，而反受讒侫之蒙蔽也。原名華蓋，令則更名曰前衛，即護衛之義而名之也。

If this area shows a bright yellow or purple color, it indicates promotion, advancement in position, achieving great success, and receiving official appointment documents; even for common people, it signifies gaining wealth and benefits, or receiving joyful news. However, if it shows red, black, dry, or bleak colors, it is a warning of losing one's position, being imprisoned, or facing punishment; for common people, it suggests failure, involvement in legal troubles, or being dragged into disputes; even the least severe outcome would be ailments such as bloating and stagnation. This is like a ruler losing his advisors and being misled by wicked ministers. Originally named Huagai, I now rename it "Qianwei," meaning to guard ahead. (Note: The original text says "ling zhe geng ming," where "ling" should be "jin.") The significance of this area lies entirely in the concept of "auxiliary": with auxiliary support, success is achieved; without it, failure ensues.

五、印堂在兩相對之中心點，是為全面部之君主，故號元首。以全面部測之，則居全部之中上地位。其地有骨高起上聳，即玉柱骨之連帶；有骨橫過，而至眉尾之福堂，名曰金城骨，皆主大貴之格局也。即金城湯池，而為帝王建都之所，故名金城骨也。內屬心部之正繫，為全身之主宰，故醫學曰：心為君主之官，神明出焉。其地以開闊方楞、豐隆高突為貴，如創業賢明之君；其地以窄弱陷痕為賤，如失業昏憒之君。

The fifth feature, "Yin Tang" or the "Hall of the Seal," is the central point between the two eyebrows, and it is considered the sovereign of the entire face, hence called "Yuan Shou" or the "Original Head." In terms of facial measurement, it is located in the upper central part of the face. If there is a high bone rising upward from this area, it is connected to the Yu Zhu bone; if there is a horizontal bone extending across to the Fu Tang at the end of the eyebrows, it is called "Jin Cheng Bone," which indicates a great and noble destiny. The term "Jin Cheng" originally refers to a city with strong defenses and fortifications, where emperors established their capitals, hence the name "Jin Cheng Bone." Yin Tang is associated with the heart in internal classification, and as the heart is the sovereign organ of the body, medical texts say, "The heart is the sovereign organ, and the mind arises from it." This area is considered auspicious if it is broad, square, with distinct edges, and full and prominent, resembling a wise and capable ruler who establishes a foundation. Conversely, if it is narrow, thin, concave, or marked with scars, it is considered inauspicious, resembling a foolish and incompetent ruler who loses his kingdom. On one face, all other features are subject to this area, so if Yin Tang is accurately assessed, the entire face's main characteristics are determined.

如有懸針，主凶死及刑人丁；如有紋痕，主破敗刑傷及勞碌。故達摩云：印堂光明眉不鎖，三十功名可。余考印堂黃紫明潤，主進權升官，常人則主喜慶進財；其它如有紅赤黑黯各氣色，皆主國亡家破，飛災橫禍，立見死亡也；其輕者亦主牢獄枷鎖，損人破財，憂愁疾苦之類也。如有浮膩青滯之色，則主冷退驚疑，及最不滿意之事，或失權罷職，連帶遺累之患也。今更名曰元首，即外應君主之尊也；又名曰靈合，即內應於心之義也。

If there is a hanging needle mark on the forehead, it indicates death by misfortune and punishment of family members. If there are other marks, it signifies destruction, injury, and toil. Therefore, Bodhidharma said: A bright forehead and unlocked eyebrows indicate that one can expect fame and official rank by the age of thirty. I examine the color and appearance of the forehead: if it shows yellowish purple and bright, it indicates gaining authority and promotion; for common people, it signifies joy, gain, and prosperity. If it shows red, crimson, black, or dark colors, it indicates national ruin, family destruction, sudden calamities, and immediate death. Even if the effects are lighter, they still involve imprisonment, loss of property, and worries and illnesses. If it shows floating, greasy, and stagnant blue colors, it indicates a decline in family fortune, suspicion and anxiety, encountering the worst possible situations, losing authority and position, and being dragged down by others. Now I rename this area 'Yuan Shou,' meaning it corresponds to the dignity of a ruler externally; and 'Ling He,' meaning it corresponds to the mind internally. (Note: There may be missing characters after the line 'Thirty years of fame and achievement,' and the commonly circulated version reads 'Thirty years of fame and achievement can be achieved.')

六、兩眉為文采之官，內屬肺臟之正繫。肺主憂思，故有不遂之事，先見於眉，而兩眉焦亂，謂之愁眉是也。醫學又有肺屬皮毛之說，眉為毛屬，是肺之正繫，故醫學又名曰華蓋，蓋形象衛心之義。余考肺張兩葉以衛心，針炙大成銅人圖之肺俞穴，在兩肘之扇骨中，可見與亶中繫平行式，此其為肺繫之鐵證，不如心包絡之為華蓋較確實也。

The sixth point is that the area around the eyebrows corresponds to the official star of the palm's markings, and internally it is associated with the lungs. The lungs govern worry and thought, so when a person encounters things that are not to their satisfaction, it first manifests on the eyebrows. If the eyebrows become dry, withered, and disordered, it is called 'worried eyebrows.' Medical texts also mention that the lungs govern the skin and hair, and eyebrows belong to the category of hair, hence they are directly connected to the lungs. For this reason, physicians refer to the lungs as 'the imperial canopy,' taking the shape resembling an umbrella and its protective function over the heart. I have observed that the lungs are divided into two lobes, spreading out to protect the heart. The lung俞 (Lung Shu) point on the copper figure in the 'Great Compendium of Acupuncture' is located between the two elbows and the scapulae, showing that it is parallel and corresponds to the膻中 (Upper Burner) region. This is clear evidence that the eyebrows are connected to the lung system. However, when it comes to the name 'imperial canopy,' it is more appropriate to apply it to the pericardium.

故相學有問名在眉客說。凡人深思不決，則皺眉不展。此地以修長清秀、上豎有威為貴名，多輔佐而有權，及有特智英明，不學而成；如短促粗濁、焦亂濃俗，主勞碌失輔，而多貧賤，及愚拙不堪，反覆無成。其下之三陽，則為肺肝相連之繫，每有喜怒之事，多見於眉目之間，故為文采之官，禮義出焉。凡有肺病者，其眉枯燥而無潤色。今更名曰輔弼，即左輔右弼之義，因接近印堂而名之也。

Therefore, in the study of physiognomy, there is the saying "the name is asked at the eyebrows." When people are deeply thinking and unable to decide, they tend to furrow their brows. This area should be long, refined, and upright with a commanding presence, indicating a noble name, many helpers, and power, along with exceptional intelligence, enabling one to achieve success without much effort. If the eyebrows are short, coarse, and disordered, it suggests hardship and lack of support, often leading to poverty and low status, with a dull mind and failure in endeavors. The "three yang" beneath the eyebrows are connected to the lungs and liver. When people experience joy or anger, these emotions often first appear in the eyes and eyebrows. Hence, the eyebrows are considered the official star for literary achievement, and propriety and righteousness are expressed through them. Those suffering from lung diseases typically have dry and lackluster eyebrows. Now I have changed my name to "Fubì," meaning left and right assistants, as it is adjacent to the forehead. (Note: The original text says "问名在眉客说," where "客" should be "之.")

七、眉尾之稜骨，為三角形式，原名丘陵冢墓，蓋陵墓者，小山之義也。稍退一線，即為福堂，內屬兩腋之應繫，亦為兩腋之連帶繫。凡腋毛粗濃而多，其眉尾亦粗濃而多也；凡腋毛柔細而少，其眉尾亦柔細而少也。故眉尾有病，則腋之左右亦有痣，此上下相應之一鐵證也。其地以高起而有三角稜骨者，應進外財，及得流通之財源也，故西人名之曰蓄財骨，亦外財庫之同一義也；如陷弱不起，則主外庫無財而不聚也。

The seventh feature is the triangular bone at the end of the eyebrows, originally called 「Qiu Ling」 and 「Zong Mu」—meaning hill and tomb, which refers to a small mountain. Slightly behind this is the 「Fu Tang」, which corresponds to the armpits on both sides. The armpits are connected to the same area. Those with thick and abundant armpit hair also have thick and abundant eyebrows; those with thin and sparse armpit hair also have thin and sparse eyebrows. Therefore, if there is a mole on the end of the eyebrows, there will also be moles on the armpits, which is a clear indication of correspondence between upper and lower parts. This area is considered good if it is raised with a triangular ridge, indicating the ability to gain external wealth and have a flowing source of income. Westerners call this the 「Cushion Wealth Bone」, which is the same as the concept of 「External Wealth Storehouse」 in traditional face reading. If this area is concave and thin, it indicates an empty external wealth storehouse and an inability to retain wealth. (Note: The original text says 「mole disease」, but 「disease」 should be 「mole」.) Checking the eyebrows based on armpit hair is based on the idea that surface hair originates from the same source. This is an experience gained through years of self-observation by Gong Du.

此地有黃明紫潤之氣，則主外交得利，而有集思廣益，同舟共濟也。如有青膩之色，則主憂愁之信至，亦主小口舌，及交際失信而不生效，及事實遲延而不結束也。如有紅赤黑黯之氣，則主損失外財，而有官訟之糾纏、託人不力之阻礙、交際生是非、事實吃暗虧，亦主癰痕之災厄。今更名之曰曲肢，是為曲折支節之義，而名之也。

If there is a yellow and bright or purple and moist aura in this area, it indicates benefits in external affairs, the ability to gather opinions and work together with others. If there is a green and sticky color, it suggests the arrival of letters with bad news, some minor quarrels, loss of trust in interactions leading to failure in matters, or delays in settling affairs. If there is a red, crimson, black, or dark aura, it indicates loss of external wealth, legal troubles, difficulty in getting things done through others, obstacles in social interactions leading to disputes, and hidden losses. It also suggests ailments such as sores. Now I have renamed this area 「Qu Zhi」, meaning 'bent joints,' which corresponds to its internal connection with the armpits.

八、三陽在上眼皮之地位，上半部屬肺臟之連帶繫，下半部屬肝臟之通過繫，故內屬肺肝相連之並係，亦曰相通之應繫。相學原名三陽：一分左右，即左為三陽，右為三陰，此流之用以推也；一分上為三陽，下為三陰，此氣色之用以定位也。其地豐滿高平者，主享盛名於當時，又主壽根，又主多子女而貴名也。

The eighth area, 'San Yang' (Three Yangs), is located on the upper eyelid. The upper part belongs to the lung system, while the lower part belongs to the liver system. Inside, the lung and liver are connected and form a related system, also called an interconnected system. In physiognomy, this is originally referred to as 'San Yang'. There are two methods of classification: one is by left and right, where the left side is called 'San Yang' and the right side is called 'San Yin', which is used for determining the flow of the current year; the other is by upper and lower, where the upper part is called 'San Yang' and the lower part is called 'San Yin', which is used for locating positions when judging complexion. If this area is full and flat, it indicates that the person will have a high reputation in their lifetime, a long lifespan, and many children, as well as a noble name. The two methods of classification by left-right and by upper-lower each have their own uses and should not be mixed.

其地上為肺氣而司下降，下為肝氣而司上升，一降一升，陰陽交姤。蓋肺金之氣而象兌之少女，肝之木氣而象震之長男，此部相連而相交，故能旺子女也。其地低窄，雖貴而無名；其地陷痕，子於女雖多而不立。故醫家以肝絡為厥陰傳陽之機樞也。其地黃青而潤，主生貴子之喜慶，是得長男之氣色也；其地紫紅而潤，主生貴女之喜慶，是得中女之氣色也，亦主得名而立善功，平安而享大壽。

This area's upper part belongs to the lung qi, which governs descending movement; the lower part belongs to the liver qi, which governs ascending movement. One descends and one ascends, thus yin and yang combine. The lung belongs to the metal qi, corresponding to the Dui trigram, which represents the young maiden; the liver belongs to the wood qi, corresponding to the Zhen trigram, which represents the elder son. These two areas connect and interact, thus governing the prosperity of children. If this area is low and narrow, although it may indicate high status, it lacks reputation. If this area is sunken and has marks, although there may be many children, they will not be stable. Therefore, physicians regard the liver meridian as the hub for the transmission of the jueyin yang meridian. If the color here is yellow with a hint of green and moist, it indicates the joy of giving birth to a noble son, which is the influence of the elder son's qi. If the color is purple with a hint of red and moist, it indicates the joy of giving birth to a noble daughter, which is the influence of the middle daughter's qi, and also indicates gaining reputation, establishing good deeds, peace, and a long life. Using trigrams to determine children, green corresponds to Zhen wood for sons, and red corresponds to Li fire for daughters. This is the method of using color to judge offspring.

其地浮膩暗枯，多主憂愁不遂，結怨招非，牽制遺累，多見駁雜之事實也。其地黑滯如溼灰，其人主死亡之災，故麻衣云：黑掩三陽，盧醫莫救。蓋水為坎卦，先天為坤體，故生我者死氣也，我克者廢氣也，此半屬肝木之絕而廢也；坤土生金亦死氣，雖有坎水之旺，而土制之，是為孤陰，此半屬肺金之絕而孤也。

If the aura in this area appears floating, greasy, dark, and dry, it often indicates inner worries and troubles, with matters not going smoothly, causing resentment with others, and attracting disputes and being dragged into difficulties. The situations encountered are usually complicated and hard to manage. If the aura is black and dull, resembling damp ash, this person is likely to face death. Therefore, Ma Yi said, "Black covers the three yangs, even the famous doctor Lu Yu cannot save," meaning even a renowned physician like Qie would be powerless. The reasoning is as follows: black belongs to water, representing the Kan trigram. In the Earlier Heaven arrangement, Kan is originally located at the position of Kun. Therefore, the source of my energy becomes death qi, and the element I overcome becomes waste qi. This half corresponds to the liver wood being cut off and thus becoming waste. Additionally, the earth (Kun) generates metal, which also belongs to death qi. Even if the water is prosperous and strong, it is restrained by the earth, becoming isolated yin. This half corresponds to the lung metal being cut off and thus becoming isolated.

其地有赤慘之色，主損人丁，或主危險驚災，重病大敗之例：一為私德喪失，而種惡因之結仇；一為飛災瘟疫，而塞竅關之危機。蓋因不升不降之障礙，以應其事實也。原名三陽，今更名曰交關，即上升下降之地，而交通之義以名之也。

If this area appears red and dull, it indicates a loss of family members or encountering dangerous calamities, serious illness, or great defeat. The causes of such events are of two kinds: one is due to personal moral shortcomings, planting evil causes and accumulating grievances; the other is sudden disasters and epidemics that block the channels of qi energy. In the end, it is because what should rise does not rise, and what should descend does not descend, leading to blocked qi energy, which results in these events. Originally named Sanyang, I now rename it "Jiaoguan," because it is precisely the place where the qi energy rises and falls meet, taking the meaning of mutual communication to name it.

九、山根在兩目相對之中心，鼻部之上接印堂處。醫學有稱為心臟者，有名之曰王宮者，其分經別絡，頗為不宜。相學原名曰命宮，而專司疾厄，先天之遺傳病，在此部位分別也。余考內屬亶中之連帶繫，乃心之後護衙，非心臟之本係；又為督脈之通過繫，直達腎絡也。如以之為王宮，尚可解說；如以之為心臟，則完全不符矣。

The ninth point, called "mountain root," is located in the center where the two eyes meet, and it is the place where the nose connects upward to the forehead. Medical practitioners refer to it as corresponding to the heart, and some call it "Wanggong." This way of distinguishing meridians and collateral channels is quite inappropriate. In physiognomy, it is originally called "Minggong," which specifically governs diseases and calamities, and inherited illnesses from the earlier heaven are discerned here. According to my research, it is internally connected with the膻中 (central chest) system, serving as a guardian behind the heart, not the main part of the heart itself; at the same time, it is also along the Du meridian, extending all the way to the kidney meridian. If it is called Wanggong, it makes sense; but if it is said to be the heart itself, it is completely incorrect. (Note: The original text mentions "Danzhong," which should be "Shanzhong"; "hou hu y衙," where "衙" should be "wei.")

蓋相學命名曰山根，即人之根基而關祖業也，或人之命根而關壽數也。此地為腎絡之通過繫。余考其部位，氣多血少，凡人之先天稟受弱者，必見青筋橫露以表示之，則有遺精腰痛骨酸之病以應之；如人之後天戕者，必見青黑橫露以表示之，亦有精枯冷滑、腦弱陽萎、腰痛智昏之病以應之。小兒有青黑橫于山根，則有腎氣之痛症，有云蟺氣者，或遺溺之疾厄，有應驚癎者，此其先天不足之證，而失護衛之權也。

Xiangxue calls it "shan gen," meaning that it refers to the root of a person's foundation, relating to ancestral property, and also the root of life and death, relating to the length of one's lifespan. This area is where the kidney meridian passes through. When I examine this area, I find that there is more qi than blood. Those with weak innate constitution will show a mark of prominent blue veins here, indicating conditions such as seminal emission, lower back pain, and joint weakness. Those who have injured their bodies later in life will show a mark of prominent blue-black color here, indicating conditions such as depletion of vital energy, excessive discharge, fear of cold, mental weakness, impotence, lower back pain, and confusion. In children, if there is a prominent blue-black streak on the shan gen, it indicates kidney-related pain, which is commonly known as hernia or bedwetting, and may also relate to convulsions or epilepsy. All these are signs of innate deficiency, showing that this area has lost its protective power. (Note: The original text may be missing the character "shang" after "hou tian qiang." "Chan qi" is the same as "hernia.")

此地如高起有骨，即玉柱骨，主大貴而壽。如豐隆上貫，主享前人遺產豐富，及有壽徵也。如陷弱而低，主前人無遺產，或為不壽也。如山根黃明紫潤，有應進田宅，及本身強健，一歲平安也。如有赤黑之氣，主死厄之災。如有一點紅赤色如豆大，亦主湯火災，或焚燬房屋也。如有青浮滑膩枯慘各色，皆主病厄，不過以何時而現何色，主何類之病災也。今更名曰後衛，即護衛之義也。

If this area is raised and has a bone-like structure, it is called the "Jade Pillar Bone," indicating great wealth and long life. If it is full and prominent, rising upward, it suggests the ability to inherit substantial property from ancestors and also indicates longevity. If it is low, sunken, and thin, it suggests that there is no property left by ancestors, or that the person himself will not live long. If the mountain root shows a yellow and bright color or a purple and moist color, it indicates the need to acquire land and property, the person's body is strong, and there will be no troubles during the year. If it shows red and black colors, it indicates a fatal disaster. If it shows a small red spot, about the size of a bean, it suggests a fire injury or a house fire. If it shows green, slippery, or dry and dismal colors, it indicates illness and misfortune, but one must observe the season and the color to determine the type of illness or disaster. This area is now renamed "Houwei," which means to guard from behind, precisely reflecting its protective meaning.

十、兩目原名監察官，內屬肝臟之正繫。目者木也，而肝屬木，即兩目之機樞也。醫家有五輪之說，而根據五臟之繫，似為理說家之理想耳。蓋兩目完全屬肝繫，肝為剛臟，有洩無補，何得稱五輪為五臟之繫耶？又何得以兩目為五臟之精華耶？想是八脈繫於肝腎之誤會耳。故醫學云：喜則傷心，怒則傷肝，憂則傷肺，思則傷脾。凡人逢盛怒之下，與極痛心之時，可以失明，而言其兩目也。

The tenth point, the two eyes were originally called "Supervisory Officials," and they are internally connected to the liver. The eyes belong to the Wood element in the Five Phases, and the liver also belongs to Wood, so the liver is the key organ governing the eyes. There is a medical concept called "Five Organs" which assigns the eyes to the five internal organs. It seems this is merely a theoretical idea imagined by those who discuss theory. In fact, the eyes entirely belong to the liver system, and the liver is a strong organ that can only be discharged from but not supplemented. How can it be said that the eyes belong to the five internal organs? How can it be said that the eyes are the essence of the five internal organs? I think this is a misunderstanding of the idea of the Eight Extraordinary Meridians being connected to the liver and kidney. Therefore, medical texts say: joy harms the heart, anger harms the liver, worry harms the lungs, and thought harms the spleen. When a person is extremely angry or deeply sorrowful, they may lose their sight—this is precisely because the eyes are governed by the liver, and when anger arises, the first organ affected is this one.

又醫家治目病，平肝第一法，疎肝第二法，洩肝第三法，此兩日為肝繫之鐵證。又另立補腎益水之一法，蓋腎為水而肝為木，水為木之母，本為水之子。古人立治療法，用處則補其母，實則洩其子，肝臟有洩無補，故用補水以濟其木耳，此兩目為肝繫之鐵證又一也。

In addition, in the treatment of eye diseases, physicians first use the method of calming the liver, then the method of dispersing the liver, and then the method of draining the liver. This is clear evidence that the eyes belong to the liver system. Furthermore, another method is established: nourishing the kidney and benefiting water. Since the kidney belongs to water and the liver belongs to wood, water is the mother of wood, and wood is the son of water. Ancient physicians established treatment methods: for deficiency syndromes, they supplement the mother; for excess syndromes, they drain the son. The liver can only be drained and not supplemented, so they use the method of supplementing water to nourish the liver's energy. This is another clear evidence that the eyes belong to the liver system. (Note: the original text says 'this two days belong to the liver system,' where 'days' should be 'eyes'; 'this is the son of water,' where 'this' should be 'wood'; 'in use, supplement its mother,' where 'in use' should be 'deficiency.')

余考情慾過度，其目之神黯而光淡，尚不至完全毀壞也；惟癖愛孌童，其目背光而無形，減少目力，亦不至完全毀壞也；惟盛怒之過度，傷痛之過餘，則先起血絲而光黯，次起蒙翳而烏珠壞，此兩目為肝繫之鐵證第三也。又八脈繫於肝腎，而為人之總樞紐，可見其重要也。

I have also examined: those who indulge in excessive desires have dull eyes and weak vision, but not yet completely ruined; those with a preference for same-sex relationships have eyes sensitive to light, blurred vision, and diminished eyesight, but not yet completely ruined; only those who experience excessive anger or severe sorrow first develop bloodshot eyes and darkened vision, then develop cloudiness and damage to the pupil. This is the third confirmation that the eyes belong to the liver system. Furthermore, the extraordinary meridians are connected to the liver and kidney, serving as the main pivot of the body, showing how crucial this area is. The above three confirmations are all based on my personal observations, not mere speculation.

故烏珠透黃，為奇貴之特權；烏珠玄黃，為上貴之重權。眼神清潤而充，亦主英明多才智，而有貴名之事業也。故其神忽孌、神忽脫、神忽退、神忽定，皆主凶亡之災厄也。原名監察官，今更名曰機樞，即因其地位重要，而有生死關係以名之也。

Therefore, if the pupils emit a yellow glow, it indicates extraordinary wealth and possession of special authority; if the pupils are a deep yellow like the color of the primordial yellow, it signifies supreme wealth and holding great power. If the eyes are clear, moist, and full, it indicates a person's intelligence and wisdom, capable of achieving renowned accomplishments. Conversely, if the eyes suddenly change, become scattered, retreat, or become fixed and motionless, it foretells a calamity leading to a violent death. Originally named the Inspector, I now rename it 'Ji Shu' because its position is crucial, directly relating to life and death. (Note: The original text says 'shen hu luan', where 'luan' should be read as 'bian'.)

十一、烏珠之內有瞳人一點，在靈晶垣之中心，為子賢之正繫，亦肝腎之連帶繫，為人真火真水之源本也。故修煉家以此為精靈之地，乃水火既濟之處，而合真氣慧劍也。如煉成方瞳，則是仙品有道之士也。本係通膀胱之子腎，不是督脈之腰腎也。

The eleventh point, located in the center of the pupil, is situated at the center of the 'Ling Jing Yuan'. It is the main line determining the virtue and worth of descendants, and is also connected to the liver and kidney. It is the origin of the true fire and true water in the human body. Therefore, those practicing cultivation regard this area as the gathering place of spirits, where water and fire are in harmony, and where true energy and wisdom sword converge. If one can cultivate to the point where the pupil appears square, then he is considered a superior sage. This line connects to the bladder-linked lower kidney, not the督脉-linked waist kidney.

余考瞳人之部位，關人賢愚，及勤慎疎懈之關鍵。短見瞳人散大者，有大志而不勤，雖博學而不周，似乎疏懶輕視，而有偏性之浪漫行為。其瞳人合度者，作事有恆，堅忍耐勞，勤慎持久，而有遠見之積極進行。其瞳人縮小而收者，名曰聚瞳。余考聚瞳之人，聰慧異於尋常，凡讀書則過目不忘，又主有專長之技藝以鳴世，而享大名也，或為音樂琴棋書晝，或為雕篆醫卜星相，皆不學而成，方是聚瞳。余屢次試之不妄。今更名曰天真，即先天真竅之義而名之也。

I examine the pupils, which are key to determining a person's virtue or lack thereof, diligence or laziness. Those with shallow insight and large, scattered pupils, although they may have great ambitions, are unwilling to put in effort; they may be learned but lack thoroughness, appearing careless and indifferent, with behavior full of romantic eccentricity. Those with pupils of moderate size are steady in their work, patient and enduring, diligent and persistent, with foresight and a willingness to act actively. Those with small, focused pupils, called "converged pupils," are far more intelligent than ordinary people; they memorize what they read at a glance. They are also likely to possess a specialized skill that makes them famous, either in music, chess, calligraphy, or painting, or in carving, seal engraving, medicine, divination, astronomy, or astrology—skills they acquire effortlessly. This is what is truly meant by converged pupils. I have repeatedly tested this, and it has never been false. Now I have renamed this "True Nature," referring to the innate true essence of the earlier heaven. Observing the pupils is not about their size or beauty, but whether they can be focused: those who can focus have concentrated heart and mind, while those who cannot are scattered in thought. This is the crucial point in determining whether a person can achieve success.

十二、大眼角之外眥而外，名曰中勾陳，下名曰淚堂，內屬肺管之通過繫。按鼻為四竅，兩直竅上人腦海，下督脈也；此即兩側竅，由大眼角之內眥而至會厭，以合咽喉，下接肺管也。此醫學家之謂鼻為肺金：若云側竅通肺則可，若云完全屬肺則不可。

The twelfth point, known as 'Zhong Gou Chen', is located outside the outer corner of the eye. Below it is called 'Lei Tang', and it is associated with the lung meridian. Previously, it was mentioned that the nose has four openings: two straight openings go upward into the brain and downward to connect with the governing meridian; here, the discussion refers to the two side openings, which run from the inner corner of the large eye to the epiglottis, connecting with the throat and then descending to the lung meridian. The medical community's statement that 'the nose belongs to the lung metal' refers to this: if it says the side openings connect to the lung, that makes sense; but if it says the nose entirely belongs to the lung, that is incorrect. (Note: The original text says 'shang ren nao jia', where 'ren' should be 'ru'.)

其地有青滑浮膩之氣，則為傷陰之病，而有夜不安眠，神不守宅，多夢遊而有驚悸不安之象，失其常度也。如有紅絳浮光，則有哭泣人丁，於血統之瓜葛親戚，有損傷人口也。如有黑黯赤滯之氣，則有憂思鬱結，夙怨之顧忌，嫌疑之是非，以及作事多挫折反覆，條約不生效，而失信守，遺累既多，牽制尤大，故動憂愁思慮，而不決斷，亦有顛倒錯誤，而至危害。如有黃明紫潤之氣，則主人口平安，事實順遂，又無疾厄之糾纏，又無是非之障礙。原名中勾陳，今亦從舊也。

If a green and smooth, slippery, and floating aura appears here, it indicates injury to the yin aspect, leading to restlessness during the night, wandering dreams, and unease and fear. The person loses their usual state. If a red and bright, floating and exposed aura appears, it indicates death and mourning in the family, or loss of people on the side of close relatives or in-laws. If a dark and dull, red and stagnant aura appears, it indicates inner worries and accumulated thoughts, with lingering suspicions and grievances from the past, leading to suspicion and disputes. Matters are repeatedly obstructed and fail, agreements made are not fulfilled, leading to loss of trust. There are many areas of being dragged down and more constraints, causing constant worry and indecision all day, and also leading to harm due to confusion and disorder. If a yellow and bright, purple and moist aura appears, it indicates safety and smoothness in the family, with no illness or disputes. This place was originally called Gou Chen, and it is still used today because the name itself fits its meaning of entanglement and constraint.

十三、小眼角即魚尾奸門之部位，因目尾之交而似魚尾以名也，內屬兩脅之連帶繫。按目之尾為魚尾，即象形取義而名之；眼眶骨之處為奸門，即因妻妾而名之，然皆屬妻妾宮之專部也。亦得肝臟之木氣、肺臟之金氣，長男少女而相化也。故丹經有云：金公木母，兩相配合，以成其乾坤之道。又云：東家之女，西家之郎，兩相交姤，以成其陰陽之偶。肺為金臟，肝為木臟，此為肺肝合作之餘氣，此屬兩脅之正氣也。

The thirteenth point, the inner corner of the eye, refers to the area known as 'fish tail' and 'jianmen'. This is because the meeting point of the eye's tail resembles the tail of a fish, hence the name. Internally, it corresponds to the area of the flanks and their connecting parts. The tail of the eye is called 'fish tail' because of its shape, while the bone area around the eye socket is called 'jianmen', named in reference to matters concerning wife and concubine. Both areas are specifically associated with the domain of wife and concubine. This area simultaneously receives the wood qi from the liver and the metal qi from the lungs, representing the interaction between the image of the elder son and the young maiden. Therefore, the Daoist texts say: 'The golden father and wooden mother combine, forming the way of Heaven and Earth'; they also say: 'The daughter from the east house and the young man from the west house combine, forming the yin and yang couple.' The lung is the metal organ, and the liver is the wood organ; this area is the leftover qi after the lung and liver combine, belonging to the righteous qi of the flanks. These two sayings from the Daoist texts both refer to the principle of metal and wood combining and male and female uniting, hence this area specifically governs the relationship between husband and wife.

某地以豐滿無痕紋為吉，而得妻妾賢淑，遵守婦道，及有操作之可能。其地破痕或紋，皆主刑剋妻妾；至於刑妻妾之多寡，則以破痕之深、破紋之長短為定論也。然其紋上仰者，妻宮偕老而強淑，又無刑剋也；其紋平沖者，主刑命妻而續絃；其紋下反者，主刑三妻而四配；如有十字紋，主生離而再配，或刑末婚之妻。可見其為妻妾之專部也。

This area is considered auspicious if it is full and round without any cracks or markings, indicating that the wife or concubine will be virtuous, follow the proper conduct of a woman, and manage the household well. If there are cracks, injuries, or markings present, they indicate harm to the wife or concubine. The number of people affected depends on the depth of the injury or the length of the marking. However, if the marking slants upward, it suggests a harmonious old age together with the wife, who is strong and virtuous, and there will be no harm. If the marking is horizontal and crosses over, it indicates the loss of the original wife and the need for a second marriage. If the marking slopes downward, it suggests the loss of three wives and the taking of a fourth. If there is a cross-shaped marking, it indicates separation from the wife and remarriage, or the loss of an unmarried wife before marriage. Therefore, this area is indeed the specific location governing the wife and concubine. (Note: The original text's "某地" should be "其地"; "末婚" should be "未婚".)

其地有青浮滑膩之色，主妻妾憂愁，性情窄狹，而有疾病。如有枯慘絳之色，主妻族之哭泣。如有紅赤躁之色，主妻宮有官訟遺累，及性情偏僻剛躁而急，以及妯娌不睦而爭端。如有黑黯色，主妻宮死厄，次亦妻妾大病也。其色黃明，主妻妾平安，和睦守禮，而有大喜慶，必為子星；其色紫潤，主妻妾亨吉，賢淑持義，而有小喜慶，必為女星。如其有青有黃，則有喜慶疾厄夾雜，或因疾病而化為喜慶也。如有紫躁紅赤枯慘各色，相聚成斑點，此為雜花，則主妻妾邪行淫蕩，喪品私逃之例。原名魚尾，今更名曰元后，即后妃之義而名之也。

If a green, faint, slippery, and greasy color appears here, it indicates that the wife and concubines are anxious and have narrow-minded temperaments, and also suffer from illness. If a dry, dull, and reddish color appears, it suggests that there will be mourning in the wife's family. If a red and dry color appears, it indicates that the wife's side will be involved in legal troubles, or that the wife is stubborn, impetuous, and quick-tempered, leading to disputes among the sisters-in-law. If a dark and gloomy color appears, it means the wife is in danger of losing her life, or at least the wife and concubines will suffer from serious illness. If a yellow and bright color appears, it indicates that the wife and concubines are safe, the family is harmonious and follows proper conduct, and there will be great joy, certainly the birth of a son. If a purple and moist color appears, it indicates that the wife and concubines are smooth and fortunate, virtuous and loyal, and there will be minor joy, certainly the birth of a daughter. If both green and yellow colors appear together, it means that joy and illness are mixed, or that a disease turns into joy. If purple, red, and dry, dull colors form spots, this is called 'zha hua', indicating that the wife and concubines behave improperly and immorally, even corrupting their conduct and running away secretly. This area was originally called 'yu wei', but now I rename it 'yuan hou', meaning the position of the empress, to show that it specializes in matters within the inner chamber.

十四、鼻樑之中段原名年壽宮，又名疾厄宮，內屬膽腑之應證繫，亦為膽腑之相通繫，而醫學謂之屬肝絡。按肝絡屬木，鼻部屬土，本位相差太遠。余考銅人圖，詳載於針炙大成中，謂人身之臟腑，肝氣由左而升，肺氣由右而降，中醫各書皆稱左肝右肺也；又考西醫之解剖經絡圖，則稱肺居於人之左半部，肝居於人之右半部，是為左肺右肝也。余考兩說，皆有至理，在氣化與定位之兩點耳。

The fourteenth point, the middle section of the nose bridge, is originally called "Nianshou Palace," also known as "Jie'e Palace." It corresponds to the system of the gallbladder腑 and is also the channel connected to the gallbladder; however, medical texts say it belongs to the liver meridian. The liver meridian belongs to wood, while the nose belongs to earth, and the fundamental difference between the two is too great. I examined the copper figure diagrams in the "Compendium of Acupuncture and Moxibustion," which clearly show that the liver qi rises from the left side and the lung qi descends from the right side, so traditional Chinese medicine texts all say "left liver, right lung." Further examining the anatomical meridian diagrams from Western medicine, it says the lung is on the left side of the body and the liver is on the right side, becoming "left lung, right liver." I have examined both views, and in fact, each has its own correct reasoning. The difference lies in one discussing qi movement and the other discussing anatomical position: traditional Chinese medicine talks about the direction of qi flow, while Western medicine talks about the location of the organs. They do not conflict.

凡屬活人有生氣，則有氣輪常環轉，而沖動血輪，以用全身也。其肝之本位雖在右，而氣從左升；肺之本位雖在左，而氣從右降。如鐘錶之針，其機輪動，則可左可右也。凡屬人死無生氣，則氣輪不環轉而停滯，血輪不輸，其肝則定位於右，其肺則定位於左，不升不降。如鐘錶之針，其機停則不能左右也。

As long as a living person has life qi, the qi mechanism continuously circulates, driving the blood mechanism to supply the entire body. At this time, although the liver's position is on the right, the qi rises from the left; although the lung's position is on the left, the qi descends from the right. This is like the hands of a clock, when the gear turns, the hands can move left or right. When a person dies and the life qi disappears, the qi mechanism stops circulating and remains still, and the blood mechanism also ceases to circulate. Thus, the liver remains fixed on the right and the lung remains fixed on the left, neither rising nor descending. This is also like the hands of a clock, when the gears stop, they can no longer move left or right.

余考黃帝內經、王叔和難經、針炙大成，以及醫學各書，皆言是左肝右肺；而解剖之地位，又為左肺右肝。餘思前人立法，決不至錯誤而相反至此，想繫氣化動機之關係，此中醫之勝過西醫處也。姑無論在左在右，皆在兩側之傍部，又何得在鼻樑之中段耶？

I have studied the Yellow Emperor's Inner Canon, Wang Shuhe's Classic of Difficult Issues, The Great Compendium of Acupuncture and Moxibustion, and other medical texts, all of which state that the liver is on the left and the lung on the right. However, according to anatomical observations, the lung is on the left and the liver on the right. I believe the ancients did not make such fundamental errors, so it must be related to the principle of qi movement. This is also where traditional Chinese medicine surpasses Western medicine. However, whether the liver or the lung is on the left or the right, they are both located on the sides of the body. Then how can they correspond to the midline of the nose?

余考人之消化飲食，完全在膽腑之力，因膽絡有水有火故也。古人認為脾胃消化飲食，則非事實，不過為一理想耳。按脾為分清別濁之煽動機，而胃為倉癝停聚之過地道，皆非消化之部，必藉膽腑之水火力，方能消化也。余考已死之人，其膽汗尚能化五金，而重量以三錢為標準，再重則化不完矣。據此鐵證，則知膽汁之力頗大。凡人之康強衰弱，以飲食為定論，故名疾厄宮也。

I have examined how humans digest food, and found that it relies entirely on the power of the gallbladder. The gallbladder meridian contains both water and fire. Ancient people thought digestion depended on the spleen and stomach, but this is not actually true; it was merely a hypothesis. In fact, the spleen is an organ that separates clear from turbid substances, while the stomach is a temporary storage place, neither of which is the actual site of digestion. Digestion can only occur with the assistance of the gallbladder's water and fire. I have also examined deceased individuals, and found that their bile can dissolve metal, up to three qian in weight, beyond which it cannot dissolve further. Based on this evidence, it is clear that bile has great power. Whether a person is healthy or weak depends entirely on their diet, hence this area is called the House of Illness and Misfortune. (Note: the original text says 'chán hàn' which should be 'chán zhī'; 'cāng lǐ' should be 'cāng lǐn'.) Assigning longevity to the gallbladder rather than the liver is a correct modification made by Gong Du in terms of location.

其地以勻厚有梁為吉，平生無病苦，亦旺人丁之子女也。如露節，或直有三曲，主刑子女，及挫折失敗也；如露節左右三曲，主刑子女，及惡病不壽也。如年壽有黃紫之氣，則平安而無病苦，亦主家庭順遂；如有青滑黯滯之色，則主飲食不健，而有脹瞞痞塞之疾；如有青膩浮枯之色，則有水溼上泛，而現痰飲咳哮之疾；如有紅赤之氣一點或一縷，皆主火災回祿之厄；如有黑慘之氣，主刑叔伯之冷退，本身亦主病疾宿病；如有躁絳之光，則主溫瘧瘟疫之溼熱症。

This section indicates that a well-proportioned and solid nose bridge is auspicious, signifying a life free from illness and a thriving family with many children. If the nose bridge is exposed with distinct bone structure, or if there are three bends above or below, it indicates harm to children and obstacles or failures. If both the bone structure is exposed and there are three bends on either side, it signifies harm to children and also suffering from serious illnesses leading to a short life. If the year and longevity area shows yellow or purple hues, it indicates safety and health, along with smooth family affairs. If it shows green, slippery, dull, or呆滞 colors, it indicates inability to digest food, leading to bloating and痞塞 diseases. If it shows green, oily, hollow, or dry colors, it indicates internal dampness rising, causing phlegm, coughing, and shortness of breath. If it shows red or crimson hues, even a small amount or a thread-like presence, it indicates a fire-related calamity. If it shows black and gloomy hues, it indicates the death of an uncle or cousin, family decline, and the person themselves may suffer from illness or a recurrence of old ailments. If it shows dry, intense, and deep red luster, it indicates suffering from warm diseases or epidemics caused by damp-heat. (Note: The original text '胀瞒' should be '胀满'.)

醫家見年壽發現各色，有病則指為胃病，其實即膽病也。原名年壽及疾厄宮，今更名曰命關，即性命關頭之義而名之也。十五、準頭原名中嶽，居五嶽之中而得名也。內屬脾臟之正繫，五行屬土，而為金氣之通過繫，即肺管之出口，金為土之子，而相生相依故也；又為腎水之應證繫，由百會入腦海，下督脈，又因金而生水也。其地位則完全屬土，故號土星。土生萬物，是為財源，此為財星之專部也。

The medical school observes various colors appearing on the year and longevity area, and when a person is ill, they generally diagnose it as a stomach disease. In reality, it is a gallbladder disease. This area is originally called the year and longevity area, also known as the disease and hardship palace. Now I rename it "Life Gate," meaning the critical point for life and death. The fifteenth area, the nose tip, was originally called "Central Mountain," named because it is located in the center of the five mountains. Internally, it corresponds to the spleen's main system, belonging to the Five Phases of earth. At the same time, it is the passage where the metal qi passes through, because this is where the lung tube exits. Metal is the son of earth, and mother and son mutually generate and depend on each other. It is also the corresponding system of the kidney water: qi enters the brain from the hundred meetings and descends along the governing vessel, and also water is generated from metal. In terms of location, it entirely belongs to earth, so it is called the "Saturn." Earth can generate and nurture all things, which is the source of wealth, so this is the specific area governed by the wealth star. In the face, to look for wealth, one should first look at this area, and the other areas are only its assistants.

其部位以豐隆圓厚，聳幹勻齊為大富特富，而連帶於貴名也。其地尖薄陷削，則財星不足而有挫折失敗，以至困窮也。故相學以土星為坐守之財庫，土主厚而藏聚也，蓋喜滋潤而惡枯燥。余每見有紅赤躁絳，主破敗失業，及損權利，而刑人丁之類，其最輕者，主痣漏酒病，及溼氣筋骨疼痛，手足拘擘也。如有青浮滑膩，主冷退失財，憂愁不遂。如有黑枯黯慘之色，均為大失敗。如有黃明紫潤之氣，主進財進祿，及有喜慶之事實也。

This area is considered a sign of great wealth and special fortune when it is full, round, thick, upright, and well-proportioned. If it is pointed, thin, concave, or frail, it indicates a lack of wealth stars, leading to setbacks and failures, eventually resulting in poverty. Therefore, in physiognomy, the Earth Star is regarded as the treasury of wealth. Earth's nature is heavy and solid, capable of storing and accumulating. It prefers moisture and fears dryness. I have often seen this area showing red, dry, deep purple, or dark colors, which indicate loss of position, damage to power, and loss of family members. Even the mildest cases may result in hemorrhoids, alcohol-related illnesses, and pain in the bones and joints caused by dampness, as well as stiffness in the hands and feet. If it shows a green, hollow, slippery, and moist color, it indicates a decline in family fortune and financial loss, accompanied by worry and unfulfilled affairs. If it shows black, dry, dark, and dull colors, it is a sign of major failure. If it shows yellow, bright, and purple tones, it indicates gaining wealth and official rank, along with real happiness and good news. (Note: The original text mistakenly writes 'zhi lou' instead of 'zhi lou', and 'gou bie' instead of 'gou lian'.)

如有紅赤氣色發現，反進財源而大發達，其人必死，蓋俗謂為棺財是也。故俗云火燒中堂，家破人亡，其義者何？按脾為陽土，以黃明為本位之正色；赤者火也，火為土之母，余考數學，皆以生我者死為定法，故土位現紅赤色，為不祥之氣色也。今更名曰寶闕，因財庫之義而名之也。

If a red or reddish color appears here, wealth will come in abundance and suddenly increase, but the person is certain to die—this is commonly called "casket wealth." Therefore, there is a saying in the folk: "Fire burns the hall, family breaks and people perish." What is the reason behind this? The spleen belongs to the yang earth, and its proper color is yellow and bright. Red belongs to fire, and fire is the mother of earth. I have studied the methods of divination, and they all follow the principle that "what generates me is death." Therefore, if a red or reddish color appears on the earth position, it is an ominous sign. Now I have changed the name to "Baoque," meaning treasure store. This shows that judging wealth through color cannot only look at the amount of income, but also consider whether the color is in harmony or conflict with the inherent energy of the position.

十六、兩鼻孔原名蘭臺廷尉，又名井灶，內屬膈膜之連帶繫，亦為膈膜之相通繫。膈膜者，障蔽邪穢之濁氣，保輔其通上利下之部位，醫學配之為胃腑，似為不宜。余考醫學有云：凡人之氣息，先天資生於腎而始於水也，後天資生於胃而始於士也，乃重要部位，何得在兩側之不關緊要之部耶？按相法以蘭臺為偏浮財、遊戲財之例，以廷尉為交際財、潛伏財之例，雖屬財庫，尚非正當範圍也。故人有不正之思想行為、不良之飲食異味，則蘭臺廷尉有黑塵細點凝滯也。

The sixteenth point states that the two nostrils are originally called 「Lantai」 and 「Tingwei」, also known as 「Jingzao」. Internally, they correspond to the diaphragm and its connected system, as well as the system through which the diaphragm communicates. The function of the diaphragm is to block foul and turbid air and to protect the passage that connects above and below. However, physicians associate it with the stomach, which seems inappropriate. I have examined medical texts which say that human breath is generated by the kidney in the Earlier Heaven (Earlier Heaven), originating from water; and by the stomach in the Later Heaven (Later Heaven), originating from earth. Since these are such important areas, how could they correspond to the sides of the nose, which are of little importance? According to physiognomy, 「Lantai」 governs biased wealth, floating wealth, and wealth obtained through amusement; 「Tingwei」 governs wealth from social interactions and wealth accumulated secretly. Although they are also considered treasure repositories, they are not within the proper scope. Therefore, if a person harbors improper thoughts or engages in improper actions, or consumes unhealthy and strange foods, 「Lantai」 and 「Tingwei」 will show black dust-like fine spots that remain stagnant. (Note: The original text says 「shiyi」, which should be 「tudi」.) This point is most important to note: if there is any deviation in one's heart or diet, it will first manifest as marks on the sides of the nostrils.

其地以豐厚勻收為吉，而財星入庫，可守而享受也；如薄削洩露，則財星虛浮，不可守而落空也。如有紋直破出準頭，主挫折失敗，而有危險之厄；如左紋破而右不破，主驚險損失，而不至己身，其重者不過受傷有殘痕耳；如右紋破而左不破，主驚恐而有小損失，則更輕一層而應之，其重者不過內無輔助、外有遺患耳。

This area is considered auspicious if it is thick and well-proportioned, indicating that the wealth star has entered the treasury, thus being able to hold on to wealth and enjoy it. If it is thin and the energy leaks out, the wealth star is floating and not solid, leading to inability to hold on and eventually falling into emptiness. If there are straight lines breaking out towards the nose, it indicates encountering obstacles and failure, along with potential dangers. If only the left side has such a mark breaking out while the right side does not, it suggests experiencing danger and some loss, but not serious enough to harm oneself, with the worst case being some injury leaving a mark. If only the right side has such a mark breaking out while the left side does not, it indicates experiencing fear and minor loss, which is lighter than the previous case, with the worst case being lack of support from within the family and some lingering problems outside.

此地有黃明紫潤之色，主進偏浮財、交際財，以及合而有利益。如有青浮膩滑，主遺累損失，牽制無功，略無效。如有紅黑赤黯之色，皆主損失，及義不容辭六親之患。原名蘭臺廷尉，今更名曰寶屏，一為倉庫之意，一為保障之義而名之也。

If this area shows a yellow and bright purple color, it indicates gaining unexpected wealth, floating wealth, and profits from social interactions, and also benefiting from partnerships. If it shows a green, hollow, slippery, and greasy color, it suggests being dragged down by others, suffering losses, being restricted everywhere, and wasting effort, with no success in plans. If it shows red, black, crimson, or dark colors, it indicates losses and also encountering troubles that one cannot avoid from the Six Relations. This place was originally named Lan Tai Ting Wei, but now I have renamed it "Bao Ping": one meaning refers to a warehouse, and the other refers to protection.

十七、兩顴骨原名國印，又名東西嶽，內屬三焦之連帶繫。古人則謂三焦有名無質，不過分上中下之義耳。果如此說，何不謂上段中段下段，又何得以三焦名之耶？余考新法及解剖學，謂臟腑中有連網油一物，上補正氣之不足，下逐濁穢之有餘，其關係之重要，與古人之論三焦相等，大體三焦即連網油之別名，唐宗海證實為三焦也，而在大小腸之上，曲折以掩護各臟也。

The seventeenth point: the original name of the two cheekbones is "Guo Yin," also called "Dong Yue" and "Xi Yue," and they are associated with the San Jiao in the internal system. Ancients said that San Jiao is a name without a real entity, meaning only the division into upper, middle, and lower sections. If that is truly the case, why not simply call them upper, middle, and lower sections, and why use the term "San Jiao" at all? I have studied Western medicine and anatomy, which mention a substance called "lian wang you" between the internal organs. This substance ascends to replenish the deficiency of vital energy and descends to eliminate excess impurities. Its importance is exactly equivalent to what the ancients said about San Jiao. In general, San Jiao is another name for lian wang you, as confirmed by Tang Zonghai. It is located above the large and small intestines, winding and twisting to protect each internal organ. Since San Jiao now has a tangible entity, the statement that the two cheekbones correspond with San Jiao is no longer empty talk.

其地位以高聳上插為權重，而貴名之事業非常，即國家之屏藩也；以抵小陷弱，主平常而不貴，其才智能為皆不足也。如隆大而地位不近目尾，此為假權，多應優伶界中人也；如淚堂下插而破顴骨，主患神經病而減智識。此地如有黃紫明潤之氣色，主進權祿而升遷，獲功進職也；如有青浮滑膩之氣色，主謪貶去權，憂愁驚恐，常人亦主障礙損失，冷退破財。

This area is considered important when it is high and prominent, pointing upward, indicating a person with a distinguished reputation and remarkable achievements, serving as a national defense. If it is low, small, sunken, and weak, it suggests an ordinary life without high status, with insufficient talent and ability. If the cheekbone is high and prominent but not close to the eye corner, it is called 'false prominence,' often seen in performers. If there is a line in the tear area extending downward and breaking through the cheekbone, it indicates a risk of neurological illness and reduced intelligence. If this area shows bright and smooth yellow or purple coloration, it signifies gaining power and promotion, achieving success and advancement. If it shows pale, floating, and slippery green coloration, it suggests being demoted, losing authority, inner anxiety and fear, and for common people, encountering obstacles, family decline, and financial loss. (Note: The original text says '以抵小陷弱,' where '抵' should be read as '低.')

如有黑赤紅滯之氣色，主危險死亡，牢獄枷鎖，輕亦主孝服刑傷，大破敗之驚恐也。如紅絳浮光，則為酒溼痣漏之病；如紅豔浮光，則為情慾勞傷之疾。原名國印，今更名曰屏藩，即為國家屏藩重鎮而名之也。

If dark, red, or crimson colors appear and are dull and stagnant in this area, it indicates encountering danger and possibly death, or suffering from imprisonment and punishment; even if the condition is less severe, it may still mean mourning, injury, or great loss leading to fear. If red and bright with a glowing surface appear, it indicates a hemorrhoid caused by excessive drinking; if red and bright with a glowing surface appears, it indicates illness from excessive sexual activity and overexertion of the body. This area was originally called "National Seal," but now I have renamed it "Screen and Fortress," taking its meaning as a key defensive barrier of the country. (Note: The original text says "zhi lou," which should be "zhi lou.")

十八、聽宮之後有突肉高起，是為命門，內屬大腎之正繫，醫家則為頰車穴，又為聽宮穴。余考此部，為先天之正脈，即人之氣息脈絡，資生於腎也，故數學起推以坎卦，天一生水故也。余考命門不起者，必死於十二歲以前，萬無能過童年而成立；古人謂三十而立，如命門稍起者，必死於三十六歲以前，萬無能過眼。凡享壽能至六十以上，或享大壽，其命門必高起長突，高過耳欄也，余屢試之皆不妄。

At the eighteenth point, behind the Tinggong acupoint there is a prominent lump of flesh, which is called the "Mingmen." Internally, it corresponds to the main channel of the large kidney. Physicians refer to this point as Jiache, also known as Tinggong. I have examined this area and found it to be the central channel of the Earlier Heaven, which is the source of a person's vital energy and meridians, entirely nourished by the kidney. Therefore, in divination calculations, the count always begins with the Kan hexagram, representing the concept of "Heaven produces water." I have also examined further: those whose Mingmen is completely flat will certainly die before the age of twelve, and there is no possibility of surviving childhood. Ancient sayings state that one establishes oneself at thirty; those whose Mingmen is only slightly raised will certainly die before the age of thirty-six, and there is no way to pass this stage. Those who live to be over sixty, or even live a long life, must have their Mingmen prominently raised, long and prominent, higher than the ear canal. I have repeatedly verified this, and it is always true. (Note: The original text says "wan wu neng guo yan," where "yan" is likely a mistake for "xian.")

故命門現黑滯如溼地之灰者，雖不病之人，亦主暴病而死；久病者，則為死期至，蓋腎氣已絕故也。此地有動脈可，其脈停而不動，其人不死，蓋腎脈已盡故也；其內下陷者不死，蓋腎竅閉塞，腎絡脫絕故也。如有紅赤滑膩各色，則為流連之病厄，關於腎火上浮、腎水上泛、腎脈虧損、腎絡凝滯之等類。如有青而浮光，主有憂愁不遂、情慾相思之疾厄。如有黃紫明潤之氣色，則身體強健，精神充足，而無病苦也。今依原名命門，即性命關鍵之義也。

Therefore, if the color at the命门 appears black and stagnant, like the gray of wet earth, even a person who is healthy will be doomed to sudden illness and death. For someone who is already sick and shows this color, it means death is near, because the kidney energy has already ceased. It is good if one can feel the pulse at this place beating; if the pulse stops and does not beat, the person will not survive, because the kidney pulse has completely ended. If this area sinks inward, the person will also not survive, because the kidney orifice is blocked and the kidney meridian has been severed. If this area shows red, glossy, and smooth colors, it indicates a lingering illness, due to kidney fire rising, kidney water rising, kidney pulse deficiency, and kidney meridian stagnation. If it shows a green color with a floating sheen, it indicates illness caused by unfulfilled worries or emotional desires. If it shows a yellowish purple and bright color, the person is strong and healthy, with abundant spirit and no illness or pain. This area still retains the original name 「命门」, referring to the key of life and death. (Note: The original text says 「其人不死」「其内下陷者不死」, but the two 「不」 characters are likely additions; according to the context, they should be 「必死」.)

十九、耳珠原名耳輪，又號智珠，內屬腎絡連脊之連帶繫，即醫書之由大椎而下，為第十四節背脊之陽關穴，君相二火之出脈是也。其地以大而圓厚如珠者為佳，主聰明而智慧，慈良而厚祿；以圓珠者為貴，以貼肉者為富。其地如短促薄小，皆為初年不吉，愚拙而少祿也。此地如有紋沖破，主刑弟兄姊妹於十四歲以前。如有黑病，主聰明異常，但多水驚之災。耳珠朝口者主貴，而享百世之盛名，甘羅與太公均有此格也，其發達之早遲，則又以各部參考為定論。故麻衣有明珠朝海、食祿萬鍾之句也。

The nineteenth feature is the earlobe, originally called the "ear wheel," also known as the "wisdom pearl." Internally, it is connected to the kidney meridian and the spinal column, corresponding to the Yangguan acupoint on the spine, which is the point where the king fire and minister fire meridians emerge. A large, round, and thick earlobe resembling a pearl is considered auspicious, indicating intelligence, wisdom, a kind heart, and a prosperous life. An earlobe that is round like a hanging pearl signifies nobility, while one that is close to the cheek indicates wealth. If the earlobe is short, thin, and small, it suggests misfortune in early years, along with dullness and lack of official rank. If there are markings or lines crossing the earlobe, it indicates conflict with siblings before the age of fourteen. If there is a black mole on the earlobe, it suggests extraordinary intelligence, but also a tendency to suffer from troubles related to water. An earlobe that faces the mouth signifies nobility and the ability to enjoy lasting fame; Gan Luo and Jiang Taigong both had this configuration. Whether success comes early or late still needs to be determined by other features. Therefore, Master Hemp-Robe said, "The pearl faces the sea, and one enjoys a hundred thousand measures of grain." (Note: The original text says "if there is a black disease," where "disease" should be read as "mole.") The ear is the external manifestation of the kidney, so when examining the ear, one should first look at its thickness, thinness, roundness, and lack of completeness.

故厚圓如珠者，主多才善辯，天姿英敏，而有慧根，衣祿豐足，而為貴裔；圓墜而直下者，主明敏而偏傲，任性恃才；薄削者，愚而無記憶力；方輪者，厚而無機心。如有赤黑慘黯之色，均主沉痾宿疾；如耳輪乾枯者，其人將死，腎繫不通也。其地以黃明紅活之色，為正氣之強健也。原名耳輪，今更名曰明珠，即腎繫之靈根關係，而尊貴以名之也。

Therefore, those with thick and round earlobes resembling pearls are usually talented and skilled in debate, naturally intelligent and endowed with wisdom, have sufficient food and clothing, and are mostly from noble families. Those with round and straight earlobes are intelligent but tend to be proud,任性 and self-reliant on their talents. Those with thin and sharp earlobes are dull and have poor memory. Those with square earlobes are honest and lack cunning. If the earlobe shows red, black, dark or gloomy colors, it indicates a serious illness that is chronic and difficult to cure. If the earlobe is dry and withered, the person is likely to die soon, as the kidney system has already become blocked. It is good to see yellow, bright or red colors here, which indicate strong vital energy. Originally called the earlobe, I now rename it 'Pearl' because it relates to the kidney system, the vital root, and thus use a respectful term for it.

二十、人中原名溝洫之地，通達四瀆之區，是為交通之官，內屬胃腑之正繫。故醫學云：胃為倉廩之官，停聚之所，承上通下之部位，非人中別無重要部位相合。余考醫學，有以蘭臺廷尉而屬胃絡，又有以法令而屬胃絡，此二者均不合法，亦不合理。按人之後天形質，資生於胃土，其脈絡亦發於胃腑也。故人之將死，其人中必縮短，或青黑黯滯之氣色也，蓋後天胃土之脈氣已脫絕，其人無救，是為鐵證也。

The twenty-first section states that "Ren Zhong" originally refers to a name of a ditch, chosen for its meaning of connecting to the four great rivers, and it is regarded as the official in charge of transportation. Within the body, it corresponds to the stomach's main system. Therefore, medical texts say that the stomach is the official of storage, a place where things are gathered and retained, receiving from above and conveying to below. In terms of facial features, there is no other area that matches "Ren Zhong" as well. I have examined the views of medical experts, some of whom associate "Lan Tai" and "Ting Wei" with the stomach meridian, while others associate "Fa Ling" with the stomach meridian. These two interpretations are both inconsistent with established principles and reason. One must understand that the later heaven's physical form relies on the stomach's earth element for nourishment, and the meridian of the stomach originates from the stomach腑. Therefore, when a person is about to die, "Ren Zhong" will necessarily shorten, or show a dark, bluish-black, dull complexion — this indicates that the earth element's meridian from the stomach has already become severed, and the person is beyond salvation. This is the conclusive evidence that "Ren Zhong" corresponds to the stomach腑.

故其部位關係子女，又關係壽數。如其地深洫而長，主多子女而有壽徵也；如上窄下寬者，先得女星成立，而後得子星也；如下窄上寬者，主先得子星成立，而後得女星也；如有直紋主刑子，如有橫紋主克女，如有十字紋主刑剋子女而孤絕也。如人中平滿，溝洫不通，主刑子女；如人中短促上掀，主不壽而多是非。

Therefore, this area relates both to children and to longevity. If the groove in the philtrum is deep and long, it indicates many children and a long life; if it is narrow at the top and wide at the bottom, it suggests first having a daughter and then a son; if it is narrow at the bottom and wide at the top, it suggests first having a son and then a daughter; if there is a straight line in the philtrum, it indicates harm to sons; if there is a horizontal line, it indicates harm to daughters; if there is a cross-shaped mark, it indicates harm to both children, leading to being childless and isolated. If the philtrum is flat and full with no groove, it indicates harm to children; if the philtrum is short and upwardly curved, it indicates a short lifespan and many troubles. In summary, this groove is valuable when it is deep and unobstructed. If it is unobstructed, children will be numerous and longevity will be long; if it is blocked, both children and longevity will be harmed.

其地以黃明紫潤，為胃氣強健而無病苦。如有青浮滑膩之氣色，主氣痛病，以及土不制水，而上泛為痰飲也，女子則為月經之痛疾、崩帶之症瑕也。如有赤紅之氣色，主瘟熱之病。如有黯暗枯慘之氣色，主死亡之病，胃氣絕脫，而谷氣已盡也。原名人中，今更名曰寶倉，即寶貴之倉廩而名之也。

This area should show a yellowish bright and purplish lustrous color, indicating strong stomach qi and no illness or pain in the body. If it appears green, pale, slippery, and greasy, it indicates pain due to qi stagnation, as well as the spleen failing to control dampness, leading to water rising and forming phlegm and drink. In women, this may indicate painful menstruation, or conditions such as metrorrhagia, leukorrhea, and abdominal masses. If it appears red, it indicates an epidemic feverish illness. If it appears dark, dull, and withered, it indicates a serious illness of the life force—this is due to the stomach qi being completely depleted and the essence of food and grains having been exhausted. This area was originally called the 'human middle,' but now I have renamed it 'Bao Cang,' meaning a precious granary, as it signifies the storage of vital energy. (Note: The original text says 'zhengxia,' which should be 'zhengjia.')

廿一、口為水星，而有上下唇之別，內屬丹田之正繫，亦屬丹田之連帶繫，而屬臍口之通過繫也。上唇則為氣海之外表，下唇則為血海之外表。余考人有病疾，每現於兩唇之上。故男子有通稱氣海之說，關乎人之真氣，即天一生水之義，每有氣弱上下不交、呃逆上噎，則其唇必慘黯不鮮也；女子有通稱血海之說，關乎其血輪，即地六成之義也，每有血弱凝滯疼痛、疤塊症瑕，則其唇必白枯不華，而無生育及不壽也。故女界短片胭脂塗唇，蓋表示血輪充足無病，而有生育也。

In the twenty-first section, it is said that the "water star" is divided into upper lip and lower lip. Internally, it is connected to the Dantian's main system, as well as its associated system, and also the passage system through the navel. The upper lip is the external manifestation of the Qi Hai, while the lower lip is the external manifestation of the Xue Hai. In my examination of bodily illness, I often find symptoms first appearing on both lips. In men, it is commonly referred to as Qi Hai, relating to the true Qi of the body, which corresponds to the meaning of "Heaven produces water" (tian yi sheng shui). Those with Qi deficiency, where upper and lower Qi cannot meet, often experience hiccups and obstruction, and their lips will appear pale, dark, and dull rather than bright and moist. In women, it is commonly referred to as Xue Hai, relating to the circulation of blood, which corresponds to the meaning of "Earth produces six" (di liu cheng zhi). Those with blood deficiency and stagnation of Qi and blood causing pain and internal masses will have pale, dry, and dull lips, lacking luster, and will also have difficulty in childbirth and shorter lifespan. Therefore, among women, it is customary to apply a small piece of rouge on the lips, which signifies the sufficiency and health of blood circulation, indicating the ability to bear children. This shows that observing the lips is not only about their shape, but the color of the lips is fundamental.

其地以厚勻闊收，為享受厚祿而貴名也。如成口字形，或角弓形，或仰月形，或一字形，皆主大貴。如薄尖不勻不收，主勞碌而衣食不足；如兩角下反，主凶危死亡也。如上唇薄削有紋，或曲痕，主胃病之噎疾、脹瞞之哽病；下唇薄削有紋，或曲痕，主腎病之腰痛、陽萎之痰飲。以此二者考之，則上屬胃之連帶，下屬腎之連帶，而為鐵證也。醫家則有屬脾屬心之說，皆不知根據何種之法也。故以唇紅如塗昧者為吉，其人祿厚而有壽也。原名水星，今更名曰北海，即以其地居北如海而名之也。

This area should be thick, even, broad, and with the corners of the mouth drawn in, indicating a person who will enjoy a high official position and a noble reputation. If the mouth shape is like a square, a bow, an upturned crescent, or a straight line, it signifies great fortune. If the lips are thin, pointed, uneven, and not drawn in, it suggests a life of toil and lack of sufficient food and clothing. If both corners of the mouth point downward, it indicates danger and possible death. If the upper lip is thin, has markings, or has curved lines, it indicates illness of the stomach, such as obstruction, bloating, and difficulty in swallowing. If the lower lip is thin, has markings, or has curved lines, it indicates kidney disease, such as lower back pain, impotence, and phlegm accumulation. From these two points, the upper lip is connected to the stomach and the lower lip to the kidney, which serves as confirmation. However, some medical practitioners say that the lips belong to the spleen and the heart, and it is unclear which method they are following. Therefore, if the lips are red and glossy, like they have been painted red, it is a good omen, indicating a person who will have a generous salary and a long life. This area was originally called the Water Star, but I have renamed it "North Sea" because it is located to the north of the face and its shape resembles a sea. (Note: The original text says "tu mian" which should be "tu zhu" and "zhang man" which should be "zhang man".)

廿二、兩口角為食祿二倉，相法之原名也，內屬大小腸之應證繫：左為大腸之正部，右為小腸之正部。其地屬水，如長江之下流而入海。余考各部現黃明之氣皆吉，獨兩口角有黃明之氣色不吉，而反主沉痾之久病，或主臨時之時疾。如黃氣浮枯者，其病災尤重也。但於春夏秋三時，雖病不危；惟於冬令現黃氣浮枯，其人必死亡。按兩口角屬水，冬令亦為水令，黃色屬土，黃而浮枯，則為不正之土，土能克水，其克部位，已為不吉而病災矣，又克時令，故為死亡之厄。

In the twenty-second section, the two corners of the mouth are called 「food warehouse」 and 「grain warehouse」, which are original terms in the art of physiognomy. Internally, these correspond to the large intestine and small intestine. The left corner corresponds to the position of the large intestine, and the right corner corresponds to the small intestine. This area belongs to the element of water, just like the lower reaches of the Yangtze River flowing into the sea. When I examine various parts of the face, the appearance of yellow and bright qi is considered a good omen. However, the appearance of yellow and bright color in the two corners of the mouth is actually an ill omen, indicating a serious illness that is difficult to cure or a sudden infectious disease. If the yellow qi is floating and dry, the illness will be even more severe. However, during spring, summer, and autumn, although illness may occur, it is not life-threatening. Only when this floating and dry yellow qi appears in winter does it indicate certain death. The reason is that the two corners of the mouth belong to the element of water, and winter also belongs to the element of water. The yellow color belongs to the element of earth. If the yellow color is floating and dry, it represents an improper earth element. Earth can control water, and when it controls this area, it becomes an ill omen and leads to illness and misfortune. Moreover, when it controls the current season, two layers of mutual control occur together, resulting in a fatal calamity. This is the only part in the entire book where yellow and bright color is considered an ill omen. Scholars must remember this carefully.

凡溫熱之病，大小便閉塞，兩口角必焦爛脫皮，此為大小腸之鐵證。又口角有黑黯赤紅之氣色，主疾厄腸癱，及脫肛之例；如無此病者，主水上之驚災也。此為大小腸鐵證之二。原名食祿二倉，今從舊名命符也。

All those who suffer from feverish heat diseases with obstruction in urination and defecation will certainly have their corners of the mouth scorched and peeling, which is the first definite sign indicating the connection between the mouth corners and the large and small intestines. Additionally, if the mouth corners show dark black or bright red discoloration, it indicates a disease such as intestinal paralysis or rectal prolapse. If there are no such diseases on the body, it suggests that the person has suffered a shock or calamity related to water. This is the second definite sign. The original name was 'food warehouse' and 'grain warehouse,' but it is still commonly referred to as 'life symbol' today.

廿三、承漿在口之下，有陷處生鬚之地，內屬膀胱之通過繫，而女子則屬子宮之應證繫。按承者，承上之義也；漿者，濁水之義也。水之濁者，當然沉下，故為膀胱之不宜矣。凡男子則為膀胱，女子則為子宮。此地以豐平拱突為吉，主晚年有厚福，子孫有發達，其部位接近地庫故也；此地坑陷削薄，則主晚年衣祿不足，子孫平常。如其紋痕平過，則無水上之驚恐；如其紋痕下反，則需多水上之驚災。

The twenty-third point, "Chengjiang," is located below the mouth, in the concave area where facial hair grows. In men, it corresponds to the urinary bladder meridian; in women, it corresponds to the uterine meridian. "Cheng" means to receive or carry on from above, and "jiang" refers to turbid water. Since turbid water naturally sinks downward, it is appropriate for the urinary bladder. In general, in men it corresponds to the urinary bladder, and in women to the uterus. This area is considered auspicious if it is full, flat, and slightly raised, indicating abundant blessings in old age and prosperity of descendants, as it is adjacent to the "Di Ku" (earth storehouse). If it is sunken and thin, it indicates insufficient sustenance in old age and ordinary descendants. If the markings here run horizontally and level, there will be no fear of water-related disasters; but if they slope downward, there will be more water-related calamities. Since this area relates to both old age blessings and water-related dangers, one must distinguish whether the question is about old age fortune or about sailing.

余考承漿無鬚之人，則陽物之腎囊，其毛必稀而柔，一為不樹，此為內屬膀胱之鐵證第一。余考人患花柳瘍痗等毒之病，及魚口白濁之淋症，其承漿必現赤黑之氣斑如朵云，或為各色之雜花，如朵云，此為內屬膀胱之鐵證第二。

I examined those who do not have facial hair at the Chengjiang area, and found that their lower abdomen's scrotal hair is necessarily sparse and soft, sometimes entirely absent; this is the first conclusive evidence that Chengjiang is internally connected to the bladder. I also examined those suffering from diseases such as syphilis and other venereal sores, as well as conditions like Hengxian and white turbid discharge, and found that their Chengjiang area always shows red-black spots, resembling clouds, or spots of mixed colors like falling flowers, also in the shape of clouds; this is the second conclusive evidence that Chengjiang is internally connected to the bladder.

此地如有黃明紫潤之氣色，則利船行，而無水驚之災；如有黑慘之氣色，主船行落水而死亡，或為酒醉而暴死；如有黯滯浮膩之氣色，主水驚而不至危，或為船行之損失，或為邪行之疾厄，或為子女之災疾，或為子女之遺累。又因其人才智事實，而斷之可也。原名承漿，今更名曰生化關，因其為腎水膀胱之義，而屬子女之部以名之也。

If a person shows a yellow and bright purple coloration here, it is favorable for boat travel and there will be no danger of water accidents. If instead, a dark and gloomy coloration appears, it indicates a risk of drowning while on the water or dying suddenly from drunkenness. If the coloration is dull, sluggish, and heavy, it suggests being startled on the water but not necessarily life-threatening, or damage to goods while traveling by boat, or illness due to improper behavior, or illness and misfortune affecting the children, or being burdened by the children. When making a judgment, one should also consider the person's intelligence and the current actual situation. This point was originally called Chengjiang, but I have now renamed it 'Shenghua Guan,' because it takes the meaning of the kidney and bladder, and also belongs to the area associated with children. The term 'Shenghua' encompasses both of these meanings.

廿四、兩腮方突之處，原名奴僕宮，相學又名曰腮頤之部，內屬穀道肛門之應證繫，為奴僕下人之專部，故前章有下府，即下人之輔助也，為各部之最下點。此地以方突敦厚為吉，應得忠之奴僕為用；如削陷而弱，即得奸狡之奴僕，以相欺詐也。如有黃明紫潤之氣色，主奴僕下人有功，其操作盡職；如有青浮滑膩之氣色，則主奴僕下人不忠不動，而不可用也；如有紅赤躁絳之氣色，主奴僕官訟是非，輕者主脫肛便血之疾；如有黑黯慘色，主奴僕橫禍凶死，以及奴僕拐騙私逃走失，或死牛馬六畜之例。余考患花柳病之最重者，腮骨先陷，鼻樑後斷，此為穀道之鐵證，於醫學相學均有補益，茲特錄之。原名奴僕宮，今更名曰濁關，以其部位最低下而名之也。

The twenty-fourth area, located at the square and prominent part of the cheeks, is originally called "Slave Palace," also known in physiognomy as "Cheek Pit." Internally, it corresponds to the area of the anal canal, and it specifically governs the servants and laborers. Therefore, in previous chapters it is referred to as "Lower Office," meaning the assistance provided by servants. It is also the lowest point among all facial areas. This area is considered auspicious if it is square, prominent, solid, and thick; such a person will have loyal and reliable servants. If it is thin, sunken, and frail, the servants will be dishonest and may even deceive the owner. If this area shows a bright yellow or purple luster, it indicates that the servants are diligent and perform their duties well. If it shows a greenish, floating, and slippery color, it suggests that the servants are unfaithful and unwilling to work, making them unfit for service. If it shows a red or deep crimson, dry, and hot color, it indicates that the servants may cause legal troubles or disputes, and even minor issues may manifest as conditions like rectal bleeding. If it shows a dark, dull, and gloomy color, it suggests that the servants may suffer sudden misfortunes or death, or they may deceive, flee, or disappear, and there are also cases of death among livestock. I have observed that those most severely affected by syphilis first show a collapse of the cheekbones, followed by a broken nose bridge. This is a clear evidence of the internal correspondence between the cheeks and the anal area. This point is beneficial for both medicine and physiognomy, so I specially record it here. Originally called "Slave Palace," I now rename it "Turbid Gate," because it is the lowest point on the face, from which impurities are expelled.

公篤曰：上列二十四部位，繫餘歷年經驗，又經多書考證，以及事實應驗不妄，方選取錄之。按此二十四部，有從古人之晝選出而加註明者，有出新學之書摘錄而考究以證實者。故分其正當之總繫，或為連帶繫；又分其兩經之應繫，或為通過繫。其中有利害關係，同氣相應，異脈相通，是為分經別絡之重要點。

Chen Gongdu said: The twenty-four parts listed above are based on my personal experience over the years, verified by many books, and have been repeatedly confirmed to be accurate in actual cases. Only then did I select and record them. Some of these twenty-four parts were extracted from ancient diagrams and added with explanations, while others were taken from new books and verified by me. Therefore, I have classified each part into its proper main system or connected system, and further divided them into those that are related through two meridians or those that are connected through passage. There is a principle of mutual benefit and harm here: the same kind of qi can respond to each other, and different meridians can also communicate with each other. This is the most important aspect of distinguishing between meridians and collateral channels. (Note: The original text says 'ancient man's day', but 'day' should be 'book'.)

故醫家第一注重望字，次則注重聞字，蓋望其氣色，如其病之輕重；察其部位，如其病之臟俯。於相學固為正當之要法，於醫學亦不無小補也。其部位之名稱，與古部位不同者十之七，有合古部位者十之三，非敢菲薄前人，蓋餘晝在求事實應徵，不在虛浮表面，以合其意義而更改之耳。

Therefore, in diagnosing illnesses, physicians first value the "observation" (望), and only then consider the "auscultation and olfaction" (闻). By observing a patient's complexion, they can know the severity of the illness; by examining the location, they can determine which organ is affected. This method is certainly appropriate for physiognomy, and also of some use in medicine. The names of the body parts I have established differ from those of the ancients in about seven-tenths of the cases, and agree with them in about three-tenths. This is not because I dare to look down upon the ancients, but because I am determined to seek actual verification rather than merely conforming to superficial names. Therefore, I have revised the names according to the actual meanings of each part. (Note: In the original text, the words "如其病之轻重" and "如其病之脏俯" should both be "知其病之轻重" and "知其病之脏腑," respectively. Also, "余昼在求" should be "余意在求.")

公篤曰：上列部位，為余考正而命名，分經別絡，以證實某輕重關係。再分其氣色，自然明白其事實。又因其人程度如何，身分如何，強弱虛實又如何，而判斷其吉凶之輕重，以及其利益大小，其損失大小，此為合法之活法也。餘據醫學數學丹經，合併而摘錄之。

Chen Gongdu said: The various parts listed in the diagram above are all newly examined and corrected by me, and given new names. When naming, they are divided according to meridian regions and branch channels, to verify whether the matters associated with a particular location are light or heavy. Once the locations are clearly defined, then one can further discern the "color and appearance" that appears on that part of the body. In this way, the actual circumstances that the person is currently facing will become clear. In addition, one must also consider the person's level of attainment, social status, and the strength or weakness of their constitution. Only with this information can one determine the degree of good or bad fortune, as well as the extent of gain or loss. This is the "living method" that conforms to rules yet adapts to individual circumstances. The following is my compilation based on the teachings of medicine, mathematics, and alchemy.

其青色為肝，赤色為心，白色為肺，黃色為脾，黑色為腎，此為五色之合五臟大關係也。又云肝屬筋絡，心屬血脈，肺屬皮毛，脾屬肉腠，腎屬骨髓，此五臟之分類而生化也。又云筋絡屬肝木，血脈屬心火，皮毛屬肺金，肉腠屬脾土，骨髓屬腎水，此五臟之合五行氣化也。

The color blue on the face corresponds to the liver, red to the heart, white to the lungs, yellow to the spleen, and black to the kidneys. This is the general relationship between the five colors and the five internal organs. It is also said that the liver governs tendons and sinews, the heart governs blood vessels, the lungs govern skin and hair, the spleen governs muscles and flesh, and the kidneys govern bones and marrow. This is how the five internal organs each oversee a particular physical structure, continuously generating and transforming. It is also said that tendons and sinews belong to the wood element of the liver, blood vessels to the fire element of the heart, skin and hair to the metal element of the lungs, muscles and flesh to the earth element of the spleen, and bones and marrow to the water element of the kidneys. This is the principle of how the five internal organs correspond with the five elements to form the process of vital transformation.

又云肝木性直其味酸，怒氣過餘則傷之；心火性溫其味辣，喜笑過餘則傷之；肺金性堅其味辛，憂鬱過餘則傷之；脾土性厚其味甘，思慮過餘則傷之；腎水性柔其味減，恐懼過餘則傷之。此五臟之配五性，合五行之變五傷，而為自然之至理也。

It is also said: "The liver, which belongs to wood, has a nature that is straight and strong; its corresponding taste is sour. Excessive anger harms it. The heart, which belongs to fire, has a warm and hot nature; its corresponding taste is spicy. Excessive laughter harms it. The lung, which belongs to metal, has a firm and vigorous nature; its corresponding taste is pungent. Excessive worry harms it. The spleen, which belongs to earth, has a thick and solid nature; its corresponding taste is sweet. Excessive thinking harms it. The kidney, which belongs to water, has a gentle and compliant nature; its corresponding taste was originally 'reduce' but is actually a mistake for 'salty'. Excessive fear harms it." This is the matching of the five organs with five natures, and also aligning with the Five Phases to produce five kinds of injuries, which is a natural truth.

余考青色為春令之正色。其青而明潤，如翠雀之羽毛，此為青之正色，雖在重病時間，亦無妨礙，而不至危也。如其青而沾膩，似秋草之露滋，此為青之不正色，雖不病亦病，而久病必死，此肝氣已脫而將絕故也。

I have studied this: the color green is the proper color of spring. Green that is bright and moist, like the brilliant feathers of a green bird, is the proper green. Even if a person is in a serious illness, this does not cause danger to life. However, if the green is sticky, like the dew on autumn grass that seems moist but is actually stagnant, this is an improper green. It appears healthy but actually indicates illness. Those who are long-term sick and see this color are certain to die, because the "liver qi" has already been lost and is about to be cut off.

黃色為土令之正色，四時各占一月，即三六九全月屬土。黃而潤澤，如螃蟹之腹玄者，此為黃之正色，雖在久病時間，亦無妨礙，而不至危也。如黃而黯滯，似枳實之枯凝，此為黃之不正色，雖不痛亦病，而久病必危，此脾脈已脫而將絕故也。

Yellow is the true color of earth, and earth is in charge during the last month of each season. The text mentions the months of March, June, and September as the months of earth. If yellow is moist and lustrous, like the shell of a crab, this is the true yellow color, and even for someone who is seriously ill, there is no harm and no danger. However, if yellow is dull and stagnant, like the color of dried and hardened citron, this is an improper yellow color. Although there is no pain, there is actually illness. For someone who is already seriously ill, seeing this color is dangerous, because the pulse of the spleen has already been lost and is about to be cut off.

黑色為冬令之正色。其黑而明潤，如烏鴉之翎羽，此為黑之正色，雖久病不危。如其黑而慘滯，加地灰之浸溼者，此為黑之不正色，雖不痛亦病，而久病者必死，此腎氣已脫而將盡故也。自色為秋令之正色。其白而瑩潔，如美玉之寶光，此為白之正色，雖久病時間，亦無妨礙，而不至危也。其自而枯慘，如枯骨之黯淡，此為白之不正色，雖不痛亦病，而久病者必死，此肺氣已脫而將絕故也。

Black is the proper color of winter. If black is bright and moist, like the black of a crow's feather, this is the proper black color, and even for someone who is seriously ill, it is not dangerous. However, if black is dull and stagnant, like the appearance of damp earth after being soaked by water, this is an improper black color. Though there is no sensation of pain, there is actually illness. A person who has been ill for a long time seeing this color is certain to die, because the "kidney qi" has already been depleted and is about to be exhausted. The original text says "self-color is the proper color of autumn," but "self" is a mistake for "white." White is the proper color of autumn. If white is bright and pure, like the precious light of a fine jade, this is the proper white color, and even in a long illness, it does not cause harm or danger. However, if white is dry, dull, and lifeless, like the pale appearance of a dry bone, this is an improper white color. Though there is no sensation of pain, there is actually illness. A person who has been ill for a long time seeing this color is certain to die, because the "lung qi" has already been depleted and is about to be cut off.

紅色為夏令之正色。其紅而鮮明，如炭火之燃燒者，是為暴病驟發之溼熱症，或為反陽症，其愈亦速，而不至危也。如紅而赤黯，如病豬之發痧血者，雖不病亦病，久病者必死，此為紅之不正色，其心脈發洩已盡而將絕，君相之火浮出不收故也。

Red is the proper color of summer. A bright red, like burning charcoal, usually indicates a sudden onset of damp-heat illness, or a "reverse yang syndrome" where a yin condition turns to yang. Such conditions recover quickly and are not life-threatening. However, if the red is dark red, like the color of blood from a sick pig suffering from poisoning, it seems healthy but is actually diseased. Those who are chronically ill will surely die upon seeing this color. This is an improper red color, indicating that the "heart pulse" has already exhausted and is about to cease, and the "sovereign fire" and "minister fire" have risen to the exterior and cannot be contained.

按五色合五行，而應五臟之五氣也。然各部位，均能發現青黃白紅黑之氣色，可見其各種氣色，發於先天而不發於五臟也。持鑑者，當以何部位為何種五行之氣，何時令中發現何氣色，或生或克，以是其吉凶也。大體以克時令，又克部位者，為最凶；不克時令，而克部位者，次凶；克時令而不克部位者，又次凶也；其相同相生者，皆無害也，當從類推而判斷之可也。故為吉凶禍福之朕兆，不是單應病厄而已矣。

According to the five colors corresponding to the Five Phases, they are used to match the five kinds of qi emitted by the five internal organs. However, any part of the face may display the five colors: green, yellow, white, red, and black. This shows that these colors actually originate from the innate source of the Earlier Heaven, not solely from the five internal organs. Those who practice mirror divination should first determine which of the Five Phases corresponds to a particular facial area, then observe which color appears during a specific season. They should then determine whether the relationship between the color and the season is one of mutual generation or mutual control, and use this to judge fortune or misfortune. The general rule is: if a color both controls the current season's qi and the corresponding area, it is the most ominous; if it does not control the season but does control the area, it is next; if it controls the season but not the area, it is less serious; and if the color matches or is in mutual generation with the area, it is harmless. Following this order, one can make judgments accordingly. Therefore, the colors are omens of fortune and misfortune, not only indicating illness or calamity.

余考醫書評論，拘泥者多，而無活法，又無如是之詳。此為餘增補過半，並且單論五臟，而未言及六腑也。豈心肝脾肺腎之五脈脫絕，方能死人，其胃氣絕，膽氣絕，三焦膀胱絕，大腸小腸絕，而不至死耶。此為數千年遺恨。

I have examined the discussions in traditional medical texts and found that they mostly adhere rigidly to established views without flexibility, and they do not elaborate as thoroughly as I have done above. In fact, more than half of the content here is my own addition. Moreover, old theories only discuss the five internal organs, without mentioning the six腑. Is it really true that a person dies only when the pulse energies of the heart, liver, spleen, lung, and kidney all cease, but not when the stomach energy, gallbladder energy, triple burner, bladder, large intestine, and small intestine energies cease? This has been a shared regret among physiognomists and physicians for thousands of years.

余考究十餘年，始得各項證據。及上論各氣色發於先天，各色均可死亡，但以其人之五形，屬何種，其發現之時間為何時。故云五臟六腑，均有脫絕之脈氣。茲特繪專圖，而詳言疾厄之應徵，以免混淆故也。其圖如右，其詳論附之於後，以待後之高明，評論其然欺否欺。

I have studied this matter for more than ten years, gathering all the evidence piece by piece. Adding what was mentioned earlier, all the colors of the aura originate from the Earlier Heaven, and any single color can indicate death, but it depends on which of the five forms the person belongs to, as well as the time when the color appears. Therefore, each of the five internal organs and six腑 has its own pulse that can be examined for signs of separation. For this reason, I specially drew a separate diagram, explaining the signs and omens of illness and misfortune one by one, to avoid confusion. The diagram is listed on the right, with detailed discussions attached afterward, waiting for future enlightened scholars to judge whether my statements are correct or not. The last sentence of the original text, "其然欺否欺," has two instances of the word "欺," which are actually errors for the auxiliary particle "欤."

公篤曰：上列之圖，為疾厄全圖，而專論疾厄者。此為新修改正，而加之以經驗，及十餘年苦心始成。凡由氣化所生之病，外發現於面部之部位，內根據五臟六腑之經絡，則分內因之病，與外因之病也。按內因之病，為酒色財氣之七情所傷，因喜怒哀懼愛惡欲而發也；外因之病，為天地不正之六氣所感，因風寒暑溼燥火而發也。

Chen Gongdu said: The chart above is called "Ji E Quan Tu," specifically used for diagnosing diseases and misfortunes. It is a revised and corrected version of mine, with my own clinical experiences added. It took me over ten years of hard work to complete. All diseases arising from qi can be manifested externally as changes in a particular part of the face, and internally they can be classified into two major categories according to the meridians of the five zang and six fu organs: "internal causes" and "external causes." Internal causes are injuries caused by wine, sex, wealth, and anger, and the seven emotions: joy, anger, sorrow, fear, love, hate, and desire. External causes are due to exposure to the improper "six qi" in the heavens and earth, which are the six pathogenic factors: wind, cold, heat, dampness, dryness, and fire.

凡有疾厄，皆現於部位之氣色，惟外部血光傷痕之症，於稽考不詳，至於瘡疥花柳痘疹，於部位亦有所關係也。此氣色為先天之動機，因氣化而內外相應也。茲分三種：其第一為危險之疾厄，可以至死亡之症；其第二為常度之宿疾，可以至流連之症；其第三為臨時之疾厄，而暫時不久，即可全愈。此為疾厄之三大綱也。

Whenever there is illness or misfortune, it will manifest in the color of the corresponding body part. However, external injuries such as bloodshed or knife wounds are not easily discernible through color changes. As for diseases such as sores, scabies, syphilis, and smallpox, each has a specific association with particular body parts. The color changes are signs initiated by the Earlier Heaven, as the process of qi transformation never ceases, causing the internal organs and external appearance to correspond with each other. This can be divided into three categories: the first is serious illness that may lead to death; the second is chronic illness that persists for a long time and is difficult to recover from; the third is sudden illness that occurs temporarily and can be fully recovered from soon. These are the three main principles regarding illness and misfortune.

如第一之死亡病，即祖脈、祖氣、靈合、前衛、天門、命門、交關、寶倉、命符、天真、命官之十一部位是也；如流連之第二病厄，即後衛、命關、輔弼、機樞、三陰、中勾陳、下勾陳、寶闕、氣海、血海、屏藩、濁闕之十二部位是也；如第三之暫時病厄，即上勾陳、玄武、寶屏、生化關之四部位是也。

The first category of fatal illnesses involves the following eleven areas: 'Zumu', 'Zuqi', 'Linghe', 'Qianwei', 'Tianmen', 'Mingmen', 'Jiaoguan', 'Baochang', 'Mingfu', 'Tianzhen', and 'Mingguan', where 'Mingguan' refers to the 'Minggong' mentioned later. The second category of lingering illnesses involves the following twelve areas: 'Houwei', 'Mingguan', 'Fubì', 'Jishu', 'San Yin', 'Shang Gou Chen', 'Xia Gou Chen', 'Baoque', 'Qihai', 'Xuehai', 'Pingfan', and 'Zhuoque'. The third category of temporary illnesses involves the following four areas: 'Shang Gou Chen', 'Xuanwu', 'Bao Ping', and 'Shenghua Guan'.

至於飛災奇禍，立見死亡之危災，另有危險專圖說明。此篇專論疾厄，逐一詳解，以便閱者醒眼，而容易瞭解。如未經考正者，一併刪除；或有疑案不明者，另有標點，閱者注意，以免混淆，而無一定把握也。餘非故意毀謗前人，蓋增補其不足，皆從事實之研究，證據之確實，為一定之規則，而可用也。

As for sudden and deadly calamities such as flying misfortunes or strange misfortunes, they are explained in the 'Dangerous Special Diagram'. This section focuses specifically on diseases and misfortunes, explaining each point in detail so that readers can understand clearly. All old sayings that have not been verified by me are deleted. Some unresolved doubts are marked separately, so readers can pay attention to them and avoid confusion, ensuring they have a firm grasp. I do not intend to slander predecessors, but only to supplement what they have not explained thoroughly. All the content is based on factual research and solid evidence, and can be established as a fixed standard for practical use.

一．祖脈即內屬十二層樓，為大腦督脈之通過繫，上至髮際，下至天庭，為上停之正部。其地外屬於腦海之督脈，內屬咽喉之氣管，而為內因之本病，關乎七情之傷，而應神經病。如有黃明紫潤之氣色，其人神經清而無傷，正氣充足，加以事實順遂，家庭平安。

The first "Zumu" is internally connected to the "Twelve-story Building" of the throat, and it is a series of the brain's "Du Meridian." It starts from the hairline and extends down to the forehead, located in the correct position of the "Shangting" (upper head). This area externally belongs to the Du Meridian of the brain and internally belongs to the trachea of the throat. It is associated with diseases caused by internal factors and is related to emotional injuries, and it should be considered in terms of nervous system disorders. If this area shows a yellow and bright or purple and moist color, it indicates that the person's nerves are clear and undamaged, with sufficient vital energy. Combined with smooth circumstances and family peace, it is a favorable sign.

如有黑黯枯滯之氣色，其人環境惡劣，事業失敗，憂愁鬱結，正氣損傷，此死期將至。如黑黯枯滯，下至印堂者死。如發現白慘之浸色，主刑傷人丁，悲傷過度，鬱結煩亂，而為大疾厄。如發現紅赤如火燒之氣色，主官非牢獄，氣憤不平，主沉痾宿疾，拖延而死。如發現黑慘加塵點之氣，或赤慘如朵雲之氣，皆名雜花，幾色凝結於一部，其人神經損傷，失其常度，而應癩狂昏債，失聰減智之病也。

If a dark and stagnant color appears here, it indicates that the person is in a bad situation, has failed in their career, is full of worries and depression, has lost their vital energy, and death is imminent. If this dark and stagnant color spreads all the way to the forehead, it signifies death. If a pale color appears, as if soaked in water, it indicates punishment and loss of family members, the person suffers from excessive sorrow and depression, and becomes afflicted with a serious illness. If a red and fiery color appears, it indicates legal troubles and imprisonment, anger and injustice, and also chronic, long-term illnesses that will eventually lead to death. If a dark color with dust-like spots appears, or a dark red color like a floating cloud appears, these are called 'miscellaneous colors'. If several colors gather together in the same area, it indicates that the person has suffered damage to their nerves and has lost their normal state, and they may suffer from insanity, confusion, deafness, and mental decline. The original text '癞狂昏债' should be '癫狂昏愦'.

二．祖氣內應乳部之相通繫，某地在鬢髮之曲突處，兩額角之間也，上至髮際，下至邊城，為左右幹部之側。是為內因外因之病，蓋內因主憂愁之遠，利害之顧忌，以成其疾；外因主六淫之瘟疫以為病。某地發現黃明紫潤之氣色，其人境遇亨吉，事實順利，流通之財日增，喜因之信常至，故心和氣平，身強祈安，而無病苦。

The second "Zu Qi" is located inside the area corresponding to the breasts, forming a line connected to the breast region; this area is situated at the bend of the hairline, between the two temples, starting from the hairline and extending down to the "Bian Cheng," on both sides of the head's main area. The original two places referred to as "some place" are actually errors for "its place." This area is responsible for both internal and external causes of illness: internal causes are due to long-term worries and accumulated concerns about gains and losses; external causes are due to exposure to the six pathogenic factors and epidemic diseases. If this area shows a bright yellow and purplish lustrous color, the person's circumstances will be smooth and favorable, all affairs will proceed smoothly, money will increase day by day, and joyful news will frequently arrive, leading to a peaceful and contented mind, a strong and healthy body, and no suffering.

如發現青浮滑膩之氣色，其人有外務之障礙發生，遠因之憂愁消息，主失眠驚悸之疾。如發現黑黯慘滯之氣色，主刑父母之孝服，或刑重要人丁，先有冷退之消耗，而轉成內因徵忡之疾；如橫過印堂，亦為因此項事實而病死，或為誤於藥餌而死。如發現黑黯慘滯，而加浮膩之光，此為臨時發生之瘟疫暴病而死；如浮光一線，窄而不寬，尚不至危，不過反覆久病耳。

If a person's complexion appears green and floating, smooth and greasy, there will be obstacles in their external affairs, and they will receive troubling news from afar. This indicates illnesses such as insomnia and palpitations. If the complexion appears dark and stagnant, it signifies the death of a parent, the need to wear mourning clothes, or the injury of an important family member. Initially, the family fortune will decline and money will be wasted, eventually leading to illness caused by internal factors, such as怔忡 (a condition resembling palpitations). If this dark and stagnant complexion crosses the forehead, it indicates that the person may die from this matter or die due to improper medical treatment. If on top of the dark and stagnant complexion there is a layer of floating and greasy light, it indicates sudden outbreak of plague or severe illness leading to death. If the floating light is only a thin line, narrow and not wide, it does not pose a serious danger, but rather indicates a chronic illness that will persist.

三．靈合即原名印堂，在兩眉相對之中心，內屬心臟之正繫，五行屬火，是為全面之君主，故上篇命之曰元首。如現紫潤之氣色為正色，主大吉而見喜慶。如發現黃明之氣色亦為正色，主次吉而進財祿。如兒紅赤之氣色，則為危險之事實，立見死亡之災厄，及有因失敗而自隘自刎。

The third section, originally named "Yingtang," is located at the midpoint between the two eyebrows, and internally corresponds to the heart, belonging to the fire element among the Five Phases. It is the sovereign of the entire face, so the previous text gave it another name, "Yuanshou." If a purple and lustrous color appears here, it is the true color, indicating great good fortune and joyful events. If a yellow and bright color appears, it is also considered a true color, signifying secondary good fortune, which can bring in wealth and official rank. If a red or reddish color appears, it indicates a dangerous situation, immediately leading to death, or alternatively, due to failure in business, leading to suicide by hanging. The original text "ru er hong chi" should be "ru xian hong chi," and "zi ai" should be "zi yì."

如發現青膩浮滑之氣色，主隱憂之病症，因損失而動氣質。如發現黑黯枯滯之氣色，是為水來克火，主大病災，而至不治之症。其人雖無病，如發現黑慘枯滯之氣色，亦主死亡不治之症，或為飛災橫禍，牢獄枷鎖之例，又因其災禍悲憤交集傷神而死。此為重要之第一也。

If the complexion appears green and sticky, floating and smooth, it indicates a hidden illness in the heart, caused by emotional disturbance due to loss and anger. If the complexion appears dark and dry, it signifies 'water overcoming fire,' indicating a serious illness that may become incurable. Even if a person is currently healthy, the appearance of a dark, dry, and stagnant complexion indicates death from an incurable illness, or a sudden misfortune, imprisonment, or similar events. This disaster may lead to great sorrow and anger, damaging the mind and spirit, resulting in death. The forehead area is the most important part of the entire face.

四．前衛即由天庭起，下至中正止，在印堂之上，屬心包絡之正繫，為外因之本病，見脹瞞煩悶痞塞抽痛之例。蓋即心之華蓋，而與兩脅之骨相交也。有云心痛者非也，蓋即心包絡之氣痛也。此地有黃明紫潤之氣色，其人主進職得權，常人主進財獲利。

The fourth area, known as "Qianwei" (Front Guard), starts from the heavenly palace and extends down to the middle and upright position. It is located above the forehead, belonging to the main channel of the "Xinbaoluo" (Heart Cover). It governs diseases caused by external factors, commonly presenting symptoms such as abdominal distension and fullness, mental restlessness, obstruction, and sharp pain. The original text's "zhang man" should be corrected to "zhang man" (distension and fullness). This area is the "Huagai" (Crown Jewel) of the heart, intersecting with the ribs on both sides. Some refer to this type of pain as heart pain, but that is incorrect; it is actually pain caused by the Qi of the heart cover. If this area has a yellowish bright purple complexion, it indicates promotion and power in officialdom for those in government, and profit and gain for ordinary people.

如現青浮滑膩之氣色，主煩悶嘔吐之疾，而有暖嘖便噎之病。如現黑慘黯滯之氣色，主瘟疫厲氣之痛症加以損失顧忌，氣逆上沖，則為不治而死。如有紅示之氣色，主溫熱上蒸，抽筋痞塞，而轉風浮於外之疾，則為危症不治之例，次亦重病也。

If the complexion appears green, slick, and slippery, it indicates ailments such as restlessness and vomiting, along with symptoms like belching and difficulty swallowing. The original text's "warm and noisy" should be "belching and sighing." If the complexion appears dark, gloomy, and stagnant, it suggests the development of painful conditions caused by epidemics and harmful qi, combined with suffering losses and lingering doubts, leading to upward rushing of qi and ultimately resulting in a fatal condition. If the complexion appears red and bright, it indicates the rising of warm and hot qi, causing spasms and blockages, which may further develop into diseases caused by external wind pathogenic factors, belonging to critical and untreatable conditions; even milder cases are still serious illnesses. The original text's "red indication" should be "red and bright."

五．天門即兩額角之地，上至邊城，下至眉稜，上為乳部之通過繫，下為兩腋之連帶繫，是為外因之病，而臨時發生居多數。蓋男子則為陽明之機樞，女子則為厥陰之機樞，故傳經不過，必至死亡之災厄。此地有黃明紫潤之氣色，主外庫之財源頗豐，流通之貨物頗遂，當然無病厄。

The fifth location, "Heavenly Gate," refers to the area between the two temples, extending from "Border City" to the brow bone. The upper part runs along the line of the breast, while the lower part connects the two armpits. This area is associated with diseases caused by external factors, often occurring suddenly. In men, this area is the hub of the "Yangming" meridian; in women, it is the hub of the "Jueyin" meridian. Therefore, if pathogenic factors cannot pass through the meridians here, they will inevitably lead to death. If there is a yellowish bright or purplish lustrous color here, it indicates that the external granary has abundant wealth and that goods flow smoothly, naturally avoiding illness and misfortune.

如現滑膩紅赤之氣色，主病而不危，以及有不滿意之損失。如現黑慘黯枯之氣色，則應瘟疫臨時發生之暴病，見抽筋拘彎，閉竅氣阻之例，或為霍亂之症而死。故麻衣有云：三天黑暗，病白天來。言為六淫不正之氣流行，而患瘟疫之危症。三天者，即天庭與兩天門也。

If a person's complexion appears slippery and red, it indicates they have an illness but it is not dangerous, and there will also be some unsatisfactory losses. If the complexion appears dark, gloomy, dry, and withered, then it suggests an outbreak of epidemic or sudden severe illness, with symptoms such as muscle cramps, stiffness in the limbs, blockage of the orifices and breathing difficulties, or even death from cholera. Therefore, the "Ma Yi Xiang Fa" states, "Three days of darkness, illness comes on the day." This refers to the prevalence of the six external pathogenic factors, leading to dangerous epidemic diseases. The term "three days" refers to the heavenly palace and the two heavenly gates on the left and right.

六．命門即聽官之耳突也，醫學則為頰車之後，內屬大腎之正繫。蓋其部位如耳之門，不寫先天之命根，故曰命門也。為內因病居多，外因病居少。此部為人壽徵之考驗處，再突高者，其人必壽，當至耋耄之年；耳突低者，其人壽弱，當為三十以上，五十以下；加平而無耳突者，其人不能成立。

The sixth section, "Mingmen," refers to the ear prominence located in front of the ear, in medical terms situated behind the jiache bone, and internally connected to the kidney's main meridian. Because this area resembles the entrance of the ear and is not merely the root of the Earlier Heaven, it is called "Mingmen." The original text mistakenly writes "bu xie" instead of "bu chi." This area is mostly affected by internal causes rather than external ones. It is also a place that tests a person's lifespan: those with a prominent ear prominence are destined to live long, reaching the age of eighty or ninety; those with a recessed ear prominence have a weak lifespan, usually dying between the ages of thirty and fifty; if this area is flat and there is no ear prominence at all, the person is unlikely to live long. The original text mistakenly writes "zai tu" instead of "er tu," and "jia ping" instead of "ru ping."

古法則不能滿三十歲而死。余考刻下無耳突而平者，難滿十二歲而死，可見先後之時代不同，古今各異也。按腎為先天之元氣，故應人之壽根也。如其地有青黯而枯之氣色，則其人有酒色過度，縱慾戕，發現腎弱腰痛，夢遺滑精之疾。

According to ancient methods, such people do not live beyond thirty years. I have observed that nowadays those without prominent ears or flat areas in front of the ears often do not reach twelve years of age before dying. This shows that the conditions of the past and present are different. According to the theory, the kidney is the source of the original qi of the earlier heaven, so the life root is located at the lower abdomen. If there is a dark and dry complexion in this area, it indicates excessive drinking and indulgence in sexual pleasures, which may lead to weak kidney qi, lower back pain, and symptoms such as nocturnal emission and seminal leakage. The sentence "excessive indulgence in sexual pleasures" may be missing some characters in the original text.

如發現紅赤躁膩之氣色，則其人患情慾不遂之疾，以及膀胱不化，五淋白濁之疾。如發現黑慘不潤之氣色，是為腎絕之危症，沉痾不治而死，或為臨時發生之脫陽暴厥而死。此地以黃明白瑩紫潤各氣色為吉，是為腎氣健全，而無病苦也。

If the complexion appears red and restless, with a greasy luster, it indicates the person suffers from diseases caused by unfulfilled desires, internal accumulation of heat, and disorders of bladder function, such as five types of urinary problems and white turbid discharges. If the complexion appears dark and dry, it signifies a critical condition of 'kidney exhaustion,' which may lead to chronic and incurable illnesses, or sudden collapse due to loss of yang energy, resulting in sudden death. Generally, the presence of yellow and bright, white and clean, or purple and moist colors in this area indicates healthy kidney energy and the absence of illness throughout the body.

七．交關原名三陽，即上眼皮之全部，內為肝肺相連之連帶繫，為內因外因之病。其地半金半木，而為上升下降之地。幾人憂思過度，則傷其肺氣，而不下降為病；盛怒過餘，則傷其肝氣，而不上升為病。故發現黃明紫潤之氣色，主喜慶，及旺人丁於女之例。如發現青潤自瑩之氣色，亦主平安而亨吉。

The seventh area called "Jiaoguan" was originally named "Sanyang," which refers to the entire upper eyelid. Internally, it is connected to the liver and lungs, and it is associated with both internal and external causes of illness. This area is half metal and half wood, being the place where the vital energy rises and falls. If a person worries and thinks too much, it harms the lung energy, which fails to descend and causes illness; if a person becomes angry too much, it harms the liver energy, which fails to ascend and causes illness. Therefore, if a yellow bright and purple moist color appears here, it indicates joyous events, a thriving population, and capable children. If a green moist or white bright and clean color appears, it also indicates peace and smoothness. The original text had "jiren" which should be "fanren," "yuni" which should be "zǐnǚ," and "zìyíng" which should be "bái yíng."

如發現紅赤枯膩之氣色，主患噎氣使塞，咳嗽氣緊之疾，以及風洩於外，火淫於內之病。如發現黑慘之氣色，則為金氣不下降，木氣不上升，氣機停滯，血輪停止，此為兩絕之症，故危而不治。麻衣有云：黑掩太陽，盧醫莫救。即此交關之黑色也。一主刑于女而動氣質起病也。

If the complexion appears red and dry with a greasy texture, it indicates ailments such as difficulty in swallowing, obstruction, coughing, and shortness of breath, as well as symptoms caused by external wind pathogen and internal fire excess. The original text says '使塞' which should be '闭塞'. If the complexion appears dark and gloomy, this indicates that the metal energy of the lung fails to descend and the wood energy of the liver fails to ascend, leading to stagnation of qi and obstruction of blood flow, which belongs to a condition where both liver and lung energies are cut off, hence it is dangerous and untreatable. The Ma Yi Xiang Fa states, 'Black covering the sun,' referring to the dark color in the area of the heart, which 'Lu Yi' refers to the famous ancient physician Bian Que. Another aspect indicates harm to children, thus stirring up liver qi and causing illness.

八．寶倉原名人中，即鼻準下之溝洫流通處，內屬胃腑之正繫，為外因之病。其地為人之倉廩積聚之所，谷氣命根之源，後天之脈，資生於胃故也。其部位多係痛症，又多係腹部之疾。如發現青滯枯膩之氣色，乃肝木克胃土也，主患氣痛痞脹，上嘔下痢，溼氣阻塞之疾，亦能至危症不治也。

The eighth location, called "Baocang" or "Renzhong," refers to the groove below the nose, which is the area where the flow of energy is channelled. Internally, it belongs to the stomach meridian and is associated with diseases caused by external factors. This area is the gathering place for the body's grain qi and the source of life energy, as all later heaven meridians depend on the stomach for nourishment. The conditions affecting this area are mostly painful and primarily involve the abdomen. If a bluish and stagnant or dry and greasy complexion appears, it indicates "liver wood overcoming stomach earth," leading to symptoms such as painful distension, vomiting and diarrhea, and blockage due to dampness. In severe cases, it can develop into a critical condition that is difficult to treat.

余每見女子有青滯枯膩之氣色，而有每月發生之痛經病，及差前錯後之無生育，又有紅崩白帶之症瑕病，輕則三年五年之拖延，重則終身萎弱而至死也。如發現黑黯塵滯之氣色，則為胃土不制水也，而水氣上泛，便噎消瘦，腳腫腰腫之類，均屬危症至死。

I often see women who have a bluish, stagnant, dry and greasy complexion, which is accompanied by regular monthly pain during menstruation, irregular periods, and thus infertility, as well as conditions such as blood discharge and abnormal vaginal discharge known as 'zhengjia' diseases. The term 'zhengxia' should actually be 'zhengjia'. Mild cases may persist for three to five years, while severe cases can lead to lifelong weakness and eventually death. If the complexion appears dark and dusty, this indicates that the spleen earth element is unable to control the water element, causing water qi to rise upward, resulting in symptoms such as difficulty swallowing, weight loss, swelling in the legs and waist. These are all critical conditions that can lead to death.

則又分何時令司事。如冬之水令現黑滯氣，則病重而可救；現青氣堵滯則死，雖無病亦臨時大病而死，此為人浮時症，誤於醫藥者亦多。如奉之木令，現青滯氣則病重而可救；現黑氣黯滯則死，雖無病亦臨時大病而死，此為贏弱病疾，誤於醫藥者尤多。如豆之火令，秋之金令，發現青黑三色，均為大病災而有救，不至危絕也。此地以黃明紫潤白瑩為正色，而無病苦也。

Next, one must determine which season is currently in power. If during the winter water season, a dark and stagnant qi appears, the illness may be severe but still has a chance of recovery; if a green qi blocks and stagnates, it is likely fatal, even if the person was previously healthy, they may suddenly contract a serious illness and die. Such cases are mostly due to rising water qi and are often misdiagnosed and improperly treated by medicine. If during the spring wood season, a green and stagnant qi appears, the illness may be severe but still has a chance of recovery; if a black and dark stagnant qi appears, it is likely fatal, even if the person was previously healthy, they may suddenly contract a serious illness and die. Such cases are mostly due to weak physical conditions, and are especially prone to misdiagnosis and improper treatment by medicine. The original text mistakenly says "如奉之木令" instead of "春之木令" and "赢弱" instead of "羸弱". If during the summer fire season or autumn metal season, both green and black colors appear, they indicate major illness but still have a chance of recovery, and are not life-threatening. In this area, yellow brightness, purple moisture, and white clarity are considered the correct colors, indicating no illness.

九．命符在兩口角，原名食祿二倉也，內屬大小腸之連帶繫，亦為大小腸之應證繫，左為大腸，右為小腸，為外因之本病。如發現青浮滑膩之氣色，主溼氣凝滯少腹疼痛之疾。如發現紅燥焦枯赤絳之氣色，主患火結便血，以及腸瘀腸痕之疾。惟冬之水令，現黃黯不潤之氣色，應死亡不治之疾厄，其大小腸已絕故也。

The ninth section, called "Ming Fu," is located at the two corners of the mouth, originally named "Shi Lu Er Cang." Inside, it corresponds to the connection of the large and small intestines, and it is also the area where diseases of the large and small intestines manifest. The left side corresponds to the large intestine, and the right side corresponds to the small intestine, indicating diseases caused by external factors. If a bluish, floating, smooth, and greasy complexion appears, it indicates a condition of dampness stagnation and lower abdominal pain. If a red, dry, scorched, and withered complexion appears, it indicates fire stagnation leading to bloody stools, as well as intestinal stasis and intestinal abscess. The original text mistakenly refers to "intestine marks" as "intestine traces," which should be "intestinal abscess." However, in the winter season when water is dominant, if a yellowish, dark, and dry complexion appears here, it indicates a fatal illness, as the qi of the large and small intestines has already ceased.

蓋黃為土氣，其部位屬水，大小腸為河流通達之地，土為阻塞克制之器，即克其水星之部位，又克其冬季之水令，此為重克，故可至死。其春夏秋二時亦無危險，不過疾災流連時日而已。如有黑慘之氣色，亦主大病厄，而春夏二令，可危亡不治；秋冬二令可救，而病災延長耳。

This is because yellow belongs to the earth element, while the mouth and corners belong to the water element. The large and small intestines are also areas where water flows. Earth is the element that blocks and controls water. Therefore, it both controls the water-related body parts and the water season of winter, resulting in two instances of mutual control, which can lead to death. If this occurs in the seasons of spring, summer, and autumn, there would not be such a danger; it would merely cause illness to linger for a longer period. Originally, 'two seasons' should be 'three seasons'. If a dark black complexion appears, it indicates a serious illness. In the seasons of spring and summer, it may lead to death and be untreatable, but in the seasons of autumn and winter, it can be saved, although the illness will last longer.

十．天真即兩眼之鳥珠、靈晶垣及瞳人，此為子腎之通過繫，主內因之病居多，外因之病居少。一為命門之真火，一為膀胱之真氣，即醫家謂之為君相二火是也。有氣無質，其部變幻不常，為人之生死關鍵，其中分四種。

The tenth place 「true essence」 refers to the black pupils, the luminous crystal membrane, and the cornea of the two eyes. The original text mistakenly writes 「bird pearl」 instead of 「black pearl」. This area is part of the pathway for kidney qi, and it primarily governs internal diseases, with fewer cases of external ones. On one side it corresponds to the true fire of the life gate (mengmen), and on the other to the true qi of the bladder. This is what medical practitioners refer to as the 「sovereign fire」 and 「minister fire」. It has qi but no physical form, and this area is changeable and unstable, being the key to human life and death. It further divides into four types.

第一日神脫，其神含淚無光，此為死亡之牒兆；第二曰神退，其烏珠段平日退進一層，此為死亡之證據；其三日神定，其神呆滯而模糊怒視，此為死亡之應徵；其四日神變，其神忽變而反常度，此為死亡之現象。

The first is called "Shen Tu," where the eyes contain a tearful glow but lack vitality, indicating a premonition of death; the original text's "Die Zhao" should be read as "Zhen Zhao." The second is called "Shen Tui," where the pupils recede slightly inward compared to usual, serving as evidence of death. The third is called "Shen Ding," where the eyes appear dull and blurred yet carry a look of anger, signifying the fulfillment of death. The fourth is called "Shen Bian," where the eyes suddenly change, deviating from their usual state, representing a manifestation of death. In the original text, several instances where "ri" appears should be read as "yue."

按此四者均細微，而不容易辨認，非仔細研究，則不能分出細則，蓋反常而異於平日之形式，方為確實也。其中又分三則：其一為久病之眼神，其二為暫病之眼神，其三為末病之眼神。如發生上列四項，皆為死亡之災厄，其部為先天之機樞故也，是為死亡之重要部位，其細則詳載於危險篇中。

These four changes are very subtle and difficult to recognize; without careful study, one cannot distinguish their details. One must observe them when they deviate from the usual state to confirm them as genuine. Among these, there are three categories: first, the eyes of someone who has been ill for a long time, second, the eyes of someone who has recently fallen ill, and third, the eyes of someone who has not yet fallen ill. The original text says "末病" but it should be "未病." If any of the above four conditions appear, it indicates a death omen, because this area is the hub of the earlier heaven's vital energy and a crucial part related to life and death. The detailed explanation is recorded in the chapter "Dangerous Signs."

十一．命宮即印堂之下，山根之上為腎絡，督脈之通過繫，為正肋少肋交聚之地，為亶中與膈膜兩交之應證繫，主先天之遺留病。凡父母有何種疾病，則子女繼受何種疾病也。半為內因之遺傳病，半為外因之腎氣病。如真火衰弱，而不蒸化；如膀胱無力，而不傳送，應有遺精洩氣之先天病。

The eleventh point, called the 'Ming Gong,' is located below the印堂 and above the 山根, and is the area where the kidney's collateral channels and the 'Du Meridian' pass through. It is where the proper ribs and short ribs converge, and also where the 'Shan Zhong' and the diaphragm intersect. This point is associated with diseases inherited from the Earlier Heaven. If the parents have certain illnesses, the children may inherit similar ones. This is partly due to inherited genetic conditions and partly due to kidney qi disorders caused by external factors. For example, if the Ming Men true fire is weak and cannot transform water and grain, or if the bladder lacks strength and cannot transport body fluids, there may be congenital conditions such as seminal emission and qi leakage.

又有脾土不充，清濁不別，膽氣不化，輸不力，應有痞塞皰塊之後天病。故小兒遺溺之腎氣不足，則有青筋暴露橫於命宮，否則有腎氣痛之病。成年，溼氣之凝聚為災，則有黯滯浮露於命宮。如有黑而枯色，赤而慘色，皆為死亡不治之病，或為縱慾之亡陽。

For example, if the spleen earth is not strong, it cannot distinguish clear from turbid substances, the gallbladder qi cannot properly transform and digest food, and the transportation function is weak, there will be diseases related to the Later Heaven such as blockage and masses. The phrase "transportation is not strong" in the original text may be missing a character, and "buboes" should be "masses." Therefore, if a child has insufficient kidney qi leading to bedwetting, there will be a visible blue vein across the命宫. Otherwise, there may be pain caused by kidney qi. In adulthood, when dampness gathers and causes problems, the命宫 will show a dull and stagnant color. If one sees black and dry color or red and pale color, these are signs of a fatal illness or symptoms caused by excessive indulgence leading to collapse of yang energy.

又有二十歲以上，三十歲以下之水火兩脫而死。此等危症，醫家多以年壯而偏重之，以致死亡不救他。不論已病末病，皆一體而論之可也。如有青浮滑膩之氣色，則有憂思疑慮，失眠傷陰之病。命宮皆以黃明紫潤白瑩之氣色，方為平安無病苦也。

There are also people aged between twenty and thirty whose deaths result from both water and fire energies being depleted. This kind of critical condition is often underestimated by physicians because the patient is in their prime, and they tend to use excessive medication, which ultimately leads to death. Whether the illness has already appeared or not, this condition can be treated in the same way. The term '末病' should be understood as '未病'. If there is a green, floating, smooth, and greasy complexion, it indicates the presence of worries, doubts, and insomnia leading to damage of body fluids. The命宫 must display yellow clarity, purple moisture, and white brightness to be considered safe and free from illness.

一．亶中即山根之地，更名為後衛，即印堂之護衛也，在兩目相對之中心點，為亶中胸膈之正繫，亦為腎肺之通過繫，為外因之本病，亦為遺留之病。其地氣多血少，發現之氣色多凝滯，不容易散盡。如有虛弱之病，則有青暗而滯之氣色，發現於後衛；如有驚癎之病，則有青黑夾雜之氣色，發現於後衙。

The first place called 「亶中」 refers to the area at the root of the nose, which I have renamed 「后卫」, because it serves as the guard of the印堂. It is located at the point directly between the two eyes, being the main channel connecting 「膻中」 and the chest diaphragm, as well as the pathway for the kidney and lung meridians. It primarily reflects diseases caused by external factors, as well as inherited conditions. The original text's 「亶中」 corresponds to the medical term 「膻中」. This area has more qi and less blood, so the color manifestations tend to be stagnant and difficult to dissipate completely. If there is a condition of weakness, the 「后卫」 will show a dark and stagnant green color; if there is a condition of惊痫, the 「后卫」 will show a color of dark green mixed with black. The original text's 「后衙」 should be read as 「后卫」.

如其地有赤紅之氣色，則有腎火上浮，以及家庭失火，而受回祿之災，因之而發生氣火相攻之病。如有浮膩之光，則有先天不充，酒色不節，元神損傷之病。一主病減而不痊癒，一主病痊而不除根，一主時痊時發，或久病或暫病，皆為定根之病，日積月累之例，有病根而不知者尚多也。

If there is a red hue in this area, it indicates kidney fire rising, and also signifies a fire accident in the family, suffering from a disaster called "HuiLu," and people also get sick due to the conflict between qi and fire. "HuiLu" is the ancient fire god, here used to refer to a fire disaster. If one sees a layer of floating and greasy light, it indicates insufficient innate constitution, indulgence in alcohol and sex, and damage to the origin god. These kinds of hues indicate one condition where the illness eases but does not heal completely, another where the illness heals but the root remains, and another where the illness alternates between good and bad. Whether it is a long-term or short-term illness, they are all illnesses that have taken root and accumulated day by day. There are still many people who have disease roots in their bodies but are completely unaware of it.

二．命關原名年壽，在鼻樑之中段，內屬膽部之正繫，應外因本病居多，亦有並病之根，是為谷氣消化之處。凡人之飲食強健，消化能力，必藉膽腑之火力水力，而後強健身體。故關於飲食停聚，閉塞痞脹，溼凝不化之各類，皆以此為專部，故名曰疾厄宮。古人則謂脾化飲食，胃納飲食之說，餘者之皆非。

The second "Mingguan" (Life Gate), originally called "Nianshou" (Years and Life), is located in the middle section of the bridge of the nose. Internally, it belongs to the main meridian of the gallbladder. It primarily corresponds to external causes of disease, but also includes the root of concurrent illnesses. It is the place where the body processes the essence of food. All people who have strong digestion and good appetite depend on the fire and water functions of the gallbladder. Only then can the body be strong and healthy. Therefore, all kinds of ailments such as food stagnation, blockage and fullness, and dampness that fails to transform are specifically managed by this area, which is why it is also called the "Ji'equgong" (House of Illness). Ancients said that the spleen could digest food and the stomach could hold food, but after careful examination, I found that to be incorrect; the original text "yu zhe zhi" should be "yu kao zhi."

按脾為煽動機，分別清濁之臟也；胃為倉廩地，停屯轉輸之腑也。故水氣谷氣之糟柏，皆積聚於胃中，經膽汁之水火力而溶化之，方經脾之煽動力，而清者輸入小腸，濁者輸入大腸。其果真消化力，則為膽水之溶化，膽火之蒸化，然後清濁分焉。其清者清而濁者濁，又用脾力之分別，胃力之輸，以出之。

In my opinion, the spleen is a dynamic organ that distinguishes clear from turbid substances; the stomach is like a warehouse, a腑 that stores and transports. Therefore, the residue of food and drink first accumulates in the stomach. It is then dissolved by the water and fire of the bile, and subsequently separated by the dynamic force of the spleen, with the clear part sent to the small intestine and the turbid part to the large intestine. The true power of digestion lies in the bile's water dissolving and the gallbladder's fire evaporating the substances, allowing the clear and turbid to be separated. The clear is sent to the clear pathways and the turbid to the turbid pathways, which requires the spleen's power to distinguish and the stomach's power to transport, so that they can be expelled from the body. The original text's 'zao bei' should be 'zao po'.

故人死以後之膽汁，尚能溶化五金，每一人膽，可化雙毫貳枚。故命關力量與關係均重，其氣色又十分明顯，相學家則認為疾厄專部。按一飲一食，為人生之日用常度，皆藉膽腑之大力也。其地以黃明紫潤，為健全之身體，故麻衣有年壽黃明，一歲平安之句。

Therefore, the bile left behind after a person's death can still dissolve metal; a single person's bile can dissolve two pieces of silver coins called "Shuanghao." This shows how important the gallbladder area is in terms of life and death, and how clearly its coloration appears. Therefore, physiognomists regard this area as specifically responsible for health and illness. Eating and drinking are daily routines for human life, entirely relying on the strength of the gallbladder. This area is considered favorable when it shows a yellowish brightness and purple luster; seeing this indicates good health. Thus, the "Ma Yi Physiognomy" states, "If the year and lifespan area is yellow and bright, one will be safe and sound for a whole year."

如發現青浮滑膩之氣色，則為飲食停滯，痞瞞煩脹之疾厄。如發現紅赤之氣色，主回祿之火災，亦主火淫於內，風洩於外之疾。如發現黑慘黯滯之氣色，則為疤塊嘔扼，哽噎氣痛，土不制水，水氣上泛之疾。蓋因膽汁不蒸化，脾機不煽動，胃力不輸，以致水火不濟，火土不生，土水不化故也。故膽弱不易復原，膽病不易除盡，但不至立死，又不至大凶。如有死亡之疾厄，當以別部之氣色參合，單獨命關則不至死亡也。

If the complexion appears green, slippery, and oily, it indicates disorders such as food stagnation,痞满, and discomfort with fullness and distension. The original text mistakenly writes 「痞瞒」 instead of 「痞满」. If the complexion appears red and bright, it indicates fire-related conditions, such as internal fire excess and external wind release. If the complexion appears dark, dull, and stagnant, it indicates conditions such as痞块, vomiting, choking, and pain due to qi stagnation, as well as disorders where earth fails to control water and water qi rises upward. The original text mistakenly writes 「疤块」 instead of 「痞块」. This is due to the inability of the gallbladder to transform and vaporize, the spleen's failure to promote movement, and the stomach's failure to transport, leading to an imbalance between water and fire, fire not generating earth, and earth failing to transform water. Therefore, when the gallbladder qi is weak, recovery is difficult, and gallbladder diseases are hard to eliminate completely. However, this is not immediately life-threatening nor extremely dangerous. If there is a fatal condition, it should be judged in conjunction with the complexion of other areas; judging solely based on the life gate area cannot determine death.

三．輔弼即兩眉之部，內應肺部之正繫，五行屬金，肺主皮毛故也；又為內因本病，肺主憂思故也。故名華蓋者，秀麗薄嫩而名之也；又為文采之官，故以清秀柔細疎勻為合格，以修長環曲為常度，以高起有勢有稜為奇品。以肺主憂思，凡人在滿意遂心之時間，則眉順而潤，光彩煥發。

The third part, "Fu Bi," refers to the area of the two eyebrows. It corresponds internally to the lung system, belonging to the Metal element in the Five Phases, because the lung governs the skin and hair. It also governs diseases caused by internal factors, as the lung is associated with worry and thought. It is called "Hua Gai" because it is delicate, light, soft, and tender. It is also known as the "Office of Literature and Appearance," so the eyebrows should be clear, delicate, sparse, and evenly proportioned to be considered good. The normal state is long and gracefully curved, while the best quality is when they are high, strong, and have a sharp appearance. Since the lung governs worry and thought, when a person is content and happy, their eyebrows will be smooth, moist, and radiant.

凡人在不滿意不遂心之時間，則眉焦亂而枯，直立如草，此其證據確實之處也。凡有肺病，則兩眉直堅，或逆枯紛紜；凡人憂愁過度，則傷肺葉，而兩眉雜亂枯焦，應見咳嗽喘氣，噯噫呃嘔之疾。如此部見病，有終身不痊癒者，有至八九年五六年二三年者不等。肺柔而嫩，故一時不能痊癒，蓋因短期不滿其欲也。

When people are not content or meet with unpleasant circumstances, their eyebrows become dry, tangled, and coarse, standing straight up like weeds, which is the most certain and verifiable sign. Those with lung diseases often have their eyebrows standing straight and stiff, or growing in reverse, dry and disordered. Excessive worry and sorrow can damage the lungs, causing the eyebrows to become disordered, dry, and withered, and may also lead to symptoms such as coughing, shortness of breath, belching, hiccups, and vomiting. Once this condition appears, some may never recover, while others may take eight or nine years, five or six years, or two or three years. The lung tissue is tender, so it takes a long time to heal; ultimately, it is because the person's inner desire has not been fulfilled within a short period.

四．機樞即兩目之全部，為肝臟之總繫，為內因之本病，憂則傷肺，怒則傷肝故也。醫家則有血氣肉風火之五輪學說，余考其意，則象其形色而立名也。凡人有氣質不舒而動怒，則神露眼圓而浮白。又八脈繫於肝腎，當然屬人之總機框，故其部只可言肝病，而連帶腎病也。

The fourth section, "Ji Shu," refers to the entire pair of eyes, which is the overall system of the liver, governing the fundamental internal disease. This is because sorrow harms the lungs and anger harms the liver. Physicians have a theory called the "Five Wheels," which includes the blood wheel, qi wheel, flesh wheel, wind wheel, and fire wheel. I have examined its intention, and it is merely naming different parts of the eyes based on their shape and color. Whenever a person's heart qi is not smooth and they become angry, their eyes will appear outwardly, the eyes will bulge, and the white part of the eye will become more visible. Since the eight extraordinary meridians are all connected to the liver and kidney, the eyes naturally become the overall pivot of the body. Therefore, this section can only be said to refer to liver disease, and it is also connected to kidney disease.

凡有血絲暴露，必現肝熱之病；血絲淫散而赤紅，甚則為火淫於內，風洩於外之病。凡現沉垢呆滯之翳影，則為寒水下凝之寒症，次為飲食動氣之血凝。其神懶定而無光，則為營衙不交，氣滯不通之病。眼神似愁似淚，則為有不遂，外邪乘之之病，或為溼氣凝聚之疾。眼神似喜似笑，則為妄念已動，慾火爍之之病，或為盛氣沖動之疾。

If there is a visible redness in the eyes, it indicates a liver heat condition. If the redness is scattered and reddish, it may indicate an internal fire pathogen and external wind pathogen. If there is a single layer of dark, dull, and stagnant shadow resembling a coating, it indicates a cold condition due to cold water stagnating below. The second cause is dietary irregularity and disturbance of the liver qi leading to blood stasis. If the eyes appear lazy and dull without luster, it indicates a disorder of the營 and 卫 (defensive and nutritive qi) not harmonizing, and stagnation of qi. The original text mistakenly wrote 「營衙」 instead of 「營衛」. If the eyes appear as if worried and tearful, it indicates unfulfilled desires and external pathogens entering through the deficiency, or a disease caused by dampness accumulation. If the eyes appear as if happy and smiling, it indicates restless thoughts and internal heat due to desire, or a condition caused by excessive anger and agitation.

眼神似仰而沉思，則為危機潛伏，而有邪行隱憂之病；眼神似退而更深，則為憤懣壅潰，而有戕脫絕之病。余考每有膀胱疝氣之病，兩眼常閉而怯視，其烏珠似黯慘而不靈動；每有遺精滑精之病，兩眼神清如秋水，其神似怯弱而浮散；每有五淋白濁症，眼神似疏懶而多定識，又似淡愁而含憤急，常喜啟而少閉也。此為機樞之應證，各病之大概也。

His eyes appear to look upward in contemplation, indicating hidden dangers, improper actions, and underlying worries; when the eyes seem to retreat inward and appear more profound, it suggests accumulated anger about to break out, leading to injuries and separation, with the phrase "injuries and separation" possibly missing a character. Upon my examination: those suffering from bladder and hernia disorders often have their eyes half-closed, with a timid gaze, and the black part of the eye appears dull and lacks vitality; those with seminal emission often have bright eyes like autumn water, yet their spirit appears weak and scattered; those with five types of dysuria and turbid discharges have a lazy and dazed gaze, as if carrying a faint sorrow and a sense of urgency, often keeping their eyes open rather than closed. These are the key manifestations of the mechanism, and they represent the general conditions of various diseases.

五．三陰在兩目之下，原名臥蠶是也，內屬厥陰之通過繫，三陰以厥陰為樞紐故也；又屬腎部之連帶繫，為內因病居多故也。蓋有心未遂，顧忌日深，隱憂日重，懼怯為人所乘，又不可明自表示，是為悲憤交集之病。如發現青膩浮光，其人感觸頗深，慾火浮動，應有腰痛膝酸之病。

The fifth section, "Three Yin," is located below the eyes, originally called "Wocan." Internally, it belongs to the system of the Jueyin meridian, as the Three Yin meridians are centered around Jueyin. It also belongs to the system connected with the kidney, because internal diseases are common here. Generally, this is due to having some wishes in the heart that cannot be fulfilled, with worries increasing day by day and hidden anxieties growing heavier. One also fears being taken advantage of by others and cannot express oneself clearly, leading to a condition of mixed sorrow and anger. The original text should read "ming zhi" as "ming bai," meaning "to understand clearly." If a green, sticky glow appears here, it indicates deep emotional impact and rising desires, and the person may suffer from lower back pain and weakness or soreness in the knees.

如現青黑交集，而加粉光之氣色，則有腎氣上沖，奔遯氣痛之病，又為淫慾過度，陽浮陽萎之疾。如發現青氣中有赤紅之點，則為膀胱淋漓，花柳下疳之病。如發現青筋橫露，主子女死亡，又因憂氣成疾；如發現青筋直露，主死血統戚屬，及母族妻族之例，又因遺累而成病。左應男丁，右應女丁，其它氣色則不應也。

If a person's complexion shows a mixture of dark blue and black, with a layer of pale light over it, it indicates kidney qi rising upward and 'benturtle' (a type of pain), as well as excessive sexual desire leading to floating yang energy and weakness in sexual function. The original text should read 'benturtle' instead of 'bendu'. If there are red spots within the dark blue color, it suggests difficulty in urination from the bladder and diseases such as syphilis. If the dark blue veins are visible across the face, it indicates the death of children and the person themselves falling ill due to grief and anger. If the dark blue veins are standing upright, it indicates the death of blood relatives, mostly on the maternal or wife's side, and the person falls ill due to this burden. The left side corresponds to male children, the right side to female children, and other colorations do not apply.

六．中勾陳在山根之側，及眼角之側，有青筋潛伏處是也，內屬肺管之通過繫，屬外因之本病，乃四時六淫之不正氣。肺為太陰之脈絡，故其部有病，則發現青黑色居多，另分浮膩沉暗兩種。如黃白紫潤各色，皆無關係，而平安居多。大抵多應傷陰而陰虧血虧三種。如發現青黑交集，而有筋高露者，則為神不守宅，夜不靜寐，及寐後失眠而神遊，多驚恐之夢，此為常度病，一時不易復原也。

The sixth position 「Zhong Gou Chen」 is located on both sides of the mountain root and beside the eye corner, specifically in the area where the blue veins are hidden. Internally, it corresponds to the lung meridian system, and externally it indicates diseases caused by external factors, namely the six abnormal climatic influences of wind, cold, heat, dampness, dryness, and fire throughout the four seasons. Since the lung is associated with the hand taiyin meridian, any disease in this area usually manifests as a dark bluish color. It can also be divided into two types: one that is floating and sticky, and another that is deep and dull. If it appears yellow, white, or purple and moist, it is not a concern and usually indicates safety. Generally, this area is associated with injuries to yin, yin deficiency, and blood deficiency. If it shows a mixture of dark blue and black with prominent blue veins, it indicates that the mind cannot remain stable in its dwelling place, leading to restlessness during sleep, even when asleep, resembling insomnia with wandering spirit and frequent nightmares of fear. This condition is a chronic illness that is difficult to recover from quickly.