Gui Gu Zi Shen Qi Xiang Fa Quan Shu (鬼谷子神奇相法全書)

呂岩，字洞賓，號純陽。閱人先欲辨五形。金木水火土也。陳圖南云：金形方正色潔白，肉不盈兮骨不薄；木形瘦直骨節堅，色帶青兮人卓犖；水形圓厚重而黑，腹垂背聳真氣魄；火形豐銳赤焦燥，反露氣枯無常好；土形敦厚色黃光，臀背露兮性樂靜。呂尚云：木瘦金方乃常談，水圓土厚何須寬。麟鳳記云：相剋於中蹇難多，金木水火由不和。

This passage is attributed to Lu Yan, a Taoist from the late Tang dynasty, whose given name was Dongbin and whose Taoist title was Chunyang. The first step in facial reading is to determine which of the five forms a person belongs to—so-called five forms, which classify people into the five categories of metal, wood, water, fire, and earth based on their physical appearance and body structure. Chen Tuan, a Taoist of the early Song dynasty (also known as Tunan), said: people of the metal form have square faces, fair skin, not overly plump flesh, and not thin bones; people of the wood form have slender and upright bodies, firm joints, slightly bluish skin, and are outstanding and exceptional; people of the water form have round and thick bodies, dark skin, hanging bellies and prominent backs, giving them a sense of solid strength; people of the fire form have upper narrow and lower broad bodies, full muscles, red faces, impetuous temperaments, and are easily agitated, with their spirit appearing dry and their emotions changeable; people of the earth form have solid appearances, yellow skin with a luster, thick and outwardly projecting buttocks and backs, and are inclined to be calm. Jiang Taigong, Lu Shang, said: people of the wood form should be thin, and people of the metal form should be square—these are old sayings in facial reading; people of the water form should be round, and people of the earth form should be thick, and the reasoning is clear, so there is no need for further explanation. The "Linfeng Ji" said: if the five forms are mutually controlling, a person's life will be full of obstacles and difficulties, because the qualities of metal, wood, water, and fire are incompatible with each other.

秘訣云：五行凶：金形帶木，斷削方成，初主蹇滯，未主超群；木形多金，一生剝落，父毋早刑，妻子不成；水形遇土，忽破家財，疾苦連年，終身；火形水性，兩不相併，克破妻兒，錢財無剩；土逢重木，作事無成，若非夭折，家道伶仃。

The secret oral formula first explains the ominous implications of the five elements' mutual control. A person with the metal form who also displays the appearance of the wood form has a square facial structure with a thin and sharp look, requiring much trimming and hardship before achieving success, so their early years are obstructed and unsmooth, but they may surpass others in their later years. A person with the wood form who has excessive metal energy has a slender bone structure paired with a hard and bright color, and since metal controls wood, their family fortune will gradually decline and disperse, their parents will suffer injuries early in life, and their wife and children will also be difficult to protect. A person with the water form encountering the earth form has a round and thick appearance with a dark and smooth texture mixed with yellow and turbid stagnation, and since earth controls water, they may suddenly lose their wealth, suffer from continuous illness and pain, and be burdened all their life. The original text has a missing word here, and there should be a concluding statement after "all their life." A person with the fire form who possesses the nature of water has a sharp and red appearance paired with a dark and slow demeanor, and since water and fire are incompatible, this leads to injuries to wife and children and the inability to retain wealth. A person with the earth form encountering heavy wood energy has a thick body paired with a thin and green color, and since wood controls earth, they will achieve nothing in their endeavors. If they do not die young, they will experience family decline and loneliness.

五行吉：金逢厚土，足寶足珍，諸事營謀，遂意稱心；木水相資，富而且貴，文學英華，出塵之器；水得金生，利名雙成，知圓行方，明達果毅；火局遇木，鳶肩騰上，三十為卿，功名蓋世；十添離火，戊己丙丁，愈暖愈佳，其道生成。

The auspicious signs of the mutual generation of the Five Phases are as follows. A person with the metal form benefits from the support of thick earth, appearing with a fair white complexion and a solid yellowish luster. Earth generates metal, so their life is abundant in wealth and resources, and all their plans are fulfilled as desired. A person with the wood form and a person with the water form mutually nourish each other, with a slender and refined bone structure and a round, smooth, and dark luster. Water generates wood, so they are both wealthy and noble, with outstanding literary talent and intellectual ability, making them exceptional talents beyond the ordinary. A person with the water form benefits from the metal form, with a round and thick, dark and smooth body and a square and white bone structure. Metal generates water, so they can achieve both fame and fortune, with a flexible mind and upright conduct, being wise, decisive, and resolute. A person with the fire form encounters the wood form in their structure, with a sharp red color and a slender and refined bone. Wood generates fire, so their shoulders are high and strong, like a kite about to fly. By the age of thirty, they can attain high official positions, achieving great fame and success. A person with the earth form further gains the fiery energy of the Li palace. Those with Wu and Ji belong to earth, and those with Bing and Ding belong to fire. Fire generates earth, so the color becomes warmer and more favorable. This is the principle of the Five Phases generating each other to shape a person's destiny. (The original text says 'ten' but should be 'earth'.)

次察陰陽精氣神。骨為陽，肉為陰，精乃血之主；氣乃神之本，神乃精之附。《貧女金鏡》云：骨陽肉陰兩平和，一生終是無災害；陽勝於陰多孤克，陰勝於陽多夭折。《鬼眼經》云：大道凝成有三般，精能養血冠眾體。王朔云：氣所以養形而化成者也。《易》云：神者妙萬物而為言者也。秘訣云：一陰一陽不偏□，此道由來天賦定，精氣相資體之充，神攝萬靈為主帥。

After distinguishing the five elements, one should then examine yin and yang along with essence, qi, and spirit. The human body is considered yang in bone and yin in flesh; 'essence' is the master of blood, 'qi' is the foundation of vitality, and 'spirit' manifests externally by relying on essence. The Poor Woman's Golden Mirror says: when bone (yang) and flesh (yin) are balanced and harmonious, there will be no misfortune throughout one's life; if yang overcomes yin, meaning bones are exposed and flesh is thin, it often leads to loneliness and calamity; if yin overcomes yang, meaning flesh is fat and bones are weak, it often results in a short life and early death. The Ghost Eye Classic says: the great way of heaven and earth凝聚 into human form is not outside the three aspects of essence, qi, and spirit, among which essence nourishes blood and is the leader of the body. Wang Shuo says: qi is used to nurture the body and enable its formation and development. The Zhou Yi·Xì Cí says: what is called spirit is to describe its subtle ability to accomplish all things. Secret oral transmission says: one yin and one yang, neither biased—here the original text has a missing character—this constitution is originally determined by the Earlier Heaven; essence and qi support each other, thus the body becomes full; while spirit governs all kinds of spiritual phenomena, and is the commander of the whole body.

三停八卦求相稱。三停者，有身上三停，有面上三停。八卦者，有面列八卦，掌列八卦。《玉篪》云：身上三停頭足腰，看他長短欲勻調，上停長者人多貴，長短無差福不饒。《冥度經》云：凡天中至印堂，曰上停，山根至準頭，曰中停，人中至地閣，曰下停。陳圖南云：五行不正，相君終始薄寒。八卦豐隆，須是多招財祿。秘訣云：身面三停俱勻調，掌面八卦悉豐盈，不□玉階地，定處金谷園。

Now examine whether the concept of 'three stops' (san ting) corresponds with the 'eight trigrams' (bagua). The term 'three stops' refers to both the body's three sections and the face's three sections. The 'eight trigrams' refer to both the eight trigram areas on the face and the eight trigram positions on the palm. The book "Yu Chi" states that the body's three stops refer to the head, waist, and feet, and one should look at whether their lengths are harmonious. The upper stop, which refers to the head, is often associated with a person of noble status. If the three stops are evenly proportioned, one's fortune will not be lacking. The "Mingdu Jing" says that from the "Tianzhong" (the midpoint of the hairline on the forehead) to the "Yingtang" (between the eyebrows) is called the upper stop; from the "Shan gen" (the root of the nose between the eyes) to the "Zhun tou" (the tip of the nose) is called the middle stop; and from the "Renzhong" (the groove below the nose) to the "Dige" (the chin) is called the lower stop. Chen Tuan said that if the five phases are not properly aligned, a person will remain poor throughout their life. If the eight trigram areas on the face and on the palm are full and round, they will certainly attract wealth and official rank. A secret oral transmission says: if both the body's and face's three stops are evenly proportioned, and the eight trigram areas on the face and palm are all full, then such a person will either attain high official rank in the imperial court or certainly live in a place as wealthy as the Jin Gu Yuan of Shi Chong.

五嶽四瀆定高深。左顴泰嶽，右額華嶽，額為衡嶽，頰為恆嶽，鼻眾為嵩嶽。一瀆耳為江，二瀆目為河，三瀆口為準，四瀆鼻為漢。《通仙錄》云：五嶽兩顴額鼻頰，高隆開闊非凡胎。《混儀經》云：四水莫教淺，五六主凶亡。秘訣云：五山朝拱，四水流通，德行須全，福自天然。

Use the "Five Mountains" and "Four Rivers" to determine the height and depth of facial features. The Five Mountains compare the five elevated areas on the face to the five famous mountains: the left cheek is the Eastern Mountain Taishan, the right cheek is the Western Mountain Huashan (the original text mistakenly says "right forehead" instead of "right cheek"), the forehead is the Southern Mountain Hengshan, the chin is the Northern Mountain Hengshan, and the nose is the Central Mountain Songshan (the original text mistakenly says "nose crowd" instead of "nose is"). The Four Rivers compare the four openings on the face to four major rivers: the first river, the ear, corresponds to the Yangtze River; the second river, the eye, corresponds to the Yellow River; the third river, the mouth, corresponds to the Huai River (the original text says "Zhuo" instead of "Huai"); the fourth river, the nose, corresponds to the Ji River (the original text says "Han" instead of "Ji"). The "Tong Xian Lu" says: the Five Mountains refer to the two cheeks, forehead, nose, and chin. If these areas are high and broad with a commanding presence, then it is not an ordinary birth. The "Hun Yi Jing" says: the Four Rivers should not be shallow. If they are shallow along with the Five Mountains and six internal organs, it indicates a fatal outcome. A secret oral transmission says: the five mountains face the center and guard it, the four rivers flow smoothly without obstruction, and if virtue is complete, blessings will naturally come.

語默動靜身須識。一語一默，一動一靜。郭林宗云：言語不妄，口德也，緘默自持，心德也。《易》云：寂然不動，感而遂通。秘訣云：語成爻，默成象，動與天懼，靜與天遊，非身具至，德孰如斯。

A person's speaking and silence, action and stillness must also be discerned by those skilled in judging character. Here it refers to the proper measure between speaking and not speaking, acting and remaining still. Tuo Tai, a person of the Eastern Han dynasty known for evaluating character, said: speaking without being hasty or reckless is a virtue of the mouth; being able to remain silent and self-controlled is a virtue of the heart. The Great Treatise of the Zhou Changes says: the mind of a gentleman is still and unmoving, but once touched by something, it can understand all things. A secret oral transmission says: speaking is like the movement of lines in a hexagram, while silence is like the stillness of a hexagram's image; when acting, one should maintain reverence for the Way of Heaven, and when still, one should harmonize with the Way of Heaven. If one's self-cultivation has not reached the extreme, whose virtue could reach such a level?

吉凶悔吝色當明。吉凶者得失之象，悔吝者憂虞之象。《易》云：得則吉，失則凶，吉凶相對，而悔吝局其中，悔自凶而趨吉，吝自吉而向凶也。秘訣云：前節論身之德，此節論色之變，識其德察其變，相焉□哉。

The appearance of a person's complexion relates to four tendencies: auspiciousness, misfortune, regret, and meanness. These must be clearly distinguished. Auspiciousness and misfortune are manifestations of gain and loss; regret and meanness are manifestations of anxiety and unease. The Great Treatise of the Zhou Changes says: gaining something is auspicious, losing something is misfortune; auspiciousness and misfortune are opposite, while regret and meanness lie between them. "Regret" refers to turning back from misfortune toward auspiciousness, while "meanness" refers to slipping from auspiciousness toward misfortune. A secret oral诀 says: the previous section discusses a person's virtue, while this section discusses changes in complexion; if one can recognize a person's virtue and observe changes in his complexion, what difficulty is there in the art of judging people? (The original text here has a missing character.)

行年為主遠限決。行年部位，運限並沖。麻衣云：骨格為一世之榮枯，氣色定行年之休咎。《風鑑》云：運限並沖，明暗九更，逢破敗，屬幽冥，倘若得時部他好，順流氣色見光晶。秘訣云：行年為主運限扶，轉於此處定榮拈，石中美玉何繇辨，一點神光照太初。

To determine the fortune and misfortune of a given year, one should focus on the "Xing Nian" or the specific facial area corresponding to the current age. From this, one can infer long-term destiny. When the Xing Nian falls on a particular area, it is also necessary to check whether the destiny period aligns or conflicts with it. The "Ma Yi Xiang Fa" states: the bone structure determines the overall prosperity and decline throughout one's life, while the complexion determines the fortune and misfortune of the current year. The "Feng Jian" says: when the destiny period and the limit period coincide or conflict, the years of "Ming Jiu" and "An Jiu" (such as 29 and 36, which are multiples of nine) alternate. If the corresponding area is damaged at this time, it is considered an ominous and dangerous year. However, if the area itself is well-developed, and the complexion is smooth, bright, and lustrous, there will be no problem. A secret oral formula says: take the Xing Nian as the main factor and the destiny period as the auxiliary factor; the turning points of prosperity and decline in one's life are determined here. How can a precious jade in a stone be identified? It is entirely based on that single divine light, revealing one's original true nature.

相逐心生相術真。心能生相，原生理也。陳圖南云：有心無相，相逐心生，有相無心，相逐心滅。《神機》云：心在形先，形居心後，此之謂也。秘訣云：裴晉公的主餓死，因香山還帶之功，宋狀元未必元魁，由造蟻橋之力，一念之善格天，終身福履綏之，心之關係，豈渺廓云乎哉。

Physical appearance arises from mental intent, which is the true essence of physiognomy. The mind can generate appearance, which is the natural principle of the universe's continuous creation. Chen Tuan said: those with good hearts but no favorable appearance will eventually develop a favorable appearance; those with favorable appearances but no good hearts will lose their good appearance due to evil thoughts. The "Shen Ji" states: the mind precedes appearance, and appearance follows the mind, which precisely conveys this meaning. A secret oral transmission example says: Pei Du of the Tang Dynasty was originally predicted to die of starvation, but after returning a lost jade belt at Xiangshan Temple, he accumulated hidden merit and eventually became a prime minister. Song Jiao of the Song Dynasty was originally not expected to pass the imperial examination, but after building a bamboo bridge to rescue ants from floodwaters, he finally became the top scholar. A single good thought can move heaven, and thus one's lifetime of blessings and honors will naturally follow. Clearly, the "mind" plays a crucial role in physiognomy, and it is not a vague or empty concept.

王詡，隱青溪鬼谷，因號焉，戰國時人。大道無形無執著。人雖具形，來自無形，相本有法，拘法則泥。成和子云：夫人肖形天地，其本來面目，無中生有，或得之而成飛禽之像，或得之而成走獸之像，色色□，別何者為吉人，何者為匪人，磋夫，執形而論相，管中窺豹也，不□形，不拘法，視於無形，聽於無聲，其相之善者也。風鑑云：上相之士，不相身面，其意亦同。

This passage is falsely attributed to Guiguzi. Guiguzi was surnamed Wang and named Xu, and he lived in the Ghost Valley near Qingxi, hence his nickname "Ghost Valley." He was a person from the Warring States period. The great Dao has no form and should not be attached to form; although people have physical forms, they originate from the formless. Although appearances have established methods, being rigid in these methods leads to rigidity. Chengzi said: humans are created in the image of heaven and earth. Their original form arises from "nothingness" to become "something," some taking the form of flying creatures, others taking the form of crawling animals, in various forms (the original text here is missing some characters). From these, one should discern who is a virtuous person and who is a wicked person. Alas, to judge character solely by outward appearance is like seeing a leopard through a bamboo tube, only catching a glimpse. Not being attached to form, not being rigid in methods, observing from the formless and listening from the silent, this is the highest level of physiognomy. The "Fengjian" says: the most skillful physiognomists do not look at a person's body or face; it expresses the same idea.

秘訣云：以貌觀人，失之子羽；以言語觀人，失之宰子，宣尼猶然，矧庸術乎。蓋道能生形，形不能生道，知此道，即知此形，形乎形乎，視聽冥冥，斯其至矣。

The secret oral formula says: judging a person solely by appearance, Confucius once misjudged Dan Tai Mie Ming (whose name was ZiYu, who had an ugly appearance but high moral character); judging a person solely by words, Confucius also misjudged ZaiYu (whose name was ZiWo, who was eloquent and persuasive but slept during the day). Even the revered Confucius, called "XuanNi," was like this; how much more so the mediocre fortune-tellers? In general, "Dao" gives rise to form, but form does not give rise to Dao; understanding this Dao means understanding this form. Form, form, the true seeing and hearing lie in the subtle and imperceptible, and when one reaches this level, the art of physiognomy reaches its peak.

揣摩簡練出其下。學古人之成法，斤斤不失尺寸，此其下也。太沖子云：今得意於忘言之天，盡是棄糟粕已後。陳圖南云：揣其形，摩其骨，什分之間不失一，超於什一揣摩中，便是神仙下寰世。

Merely studying the text mechanically and memorizing formulas is a low level of practice. Simply copying the established rules of ancient sages and being overly precise about measurements and details is only a mediocre approach. Tai Chong Zi said: nowadays, those who can grasp the true meaning in the state of "forgetting words" have already gone beyond the superficial layers of ancient texts. Chen Tuan said: examining a person's appearance and bone structure with precision, being accurate to the extent of not missing even a fraction, is indeed correct; but if one can go beyond this level of meticulous observation and directly perceive the essence through spiritual intuition, that is like a divine being descending to the human world.

秘訣云：春秋伯樂善相馬，秦穆公謂伯樂之後無人已，伯樂舉九方皋，穆公乃使九方皋遍求馬於域中，數月而報得良馬，牝牡毛色畢呈，馬至則與前報者庚，穆公不悅曰：牝牡毛色不分，又何馬之能知？伯樂曰：若皋之所觀，天機也。得其精而忘其粗，在其內而忘其外，驗之果良馬。夫君子之相，何異良馬，學者得九方皋之術，化矣。

There is a secret oral formula that cites a story from the "Liezi": In the Spring and Autumn period, Bo Le was skilled in identifying good horses. Duke Mu of Qin said that there would be no one else like Bo Le to identify horses. Bo Le then recommended Jiufanggao. Duke Mu sent him to search for a horse throughout the land. After several months, Jiufanggao reported that he had found a good horse, even giving details about its sex and color. However, when the horse was brought in, it did not match the description given earlier. Duke Mu was displeased and said: If he cannot even distinguish between male and female or color, how can he know about horses? Bo Le replied: Jiufanggao looked at the essential qualities—the subtle and the profound—while forgetting the superficial details. He saw the inner essence and ignored the outer appearance. When tested, it turned out to be a thousand-mile horse. A gentleman who discerns people is no different from one who discerns good horses. If a student of horse identification can learn Jiufanggao's method, then he has truly mastered the art.

有時或在方寸間。理不越於方寸，常存主於一身。《聖凡論》云：心為身主，五行之先。麻衣云：末觀形貌先相心田，此二者皆方寸之說也。秘訣云：心者身之帥，心帥以正，則形孰不正，形有不正者無論矣，即如伏羲人首蛇身，神農人身牛首，為三代之聖君，方寸之論，彰彰明矣。

The key to understanding appearance lies sometimes in the "fangcun" — fangcun refers to a person's heart. Principles do not go beyond this heart, which constantly governs the whole body. The "Shengfan Lun" says: the heart is the master of the whole body, preceding the Five Phases. The "Ma Yi Xiang Fa" says: do not first look at appearance, but first examine the heart field (the original text says "mo" but should be "wei"). These two sentences both refer to the mind within. A secret oral transmission says: the heart is the commander of the body; if the commander is upright, how could the body not be upright? As for those whose bodies are inherently not upright, there is no need to discuss further. Just like the legend of Fuxi with a human head and snake body, and Shen Nong with a human body and ox head, their appearances were so strange, yet they were all ancient sages — this clearly shows the principle that "appearance lies in the mind."

有時或在郛廓外。石蘊玉而山輝，珠藏淵而川媚。《靈臺經》云：骨肉丰標為外郛，且於真實用工夫。《肘後經》云：吾人性上無一物，形生惟有外皮膚。《貧女心鏡》云：堯眉八彩，舜目重瞳，內秉聖德，外見神姿，以此推之，內德外形之徵也。

The key to appearance sometimes manifests beyond the "fukuo" — fukuo originally refers to the outer city, here used to mean a person's external form. A stone containing a jade will emit a brilliant glow throughout the whole mountain; a deep abyss hiding a pearl will make the entire river appear graceful. If there is genuine quality inside, it will naturally show through on the outside. The Lingtai Jing says: physical beauty and fullness of flesh are only one outer city; one must still cultivate true virtue within. The Zhouhou Jing says: human nature is originally empty, and what the body produces is merely a superficial layer. The Pinnü Xinjing says: Yao's eyebrows had eight colors, Shun's eyes had two pupils; his inner virtue was that of a sage, so his outer appearance showed a divine grace. From this we can infer that external form is indeed a manifestation of inner virtue.

秘訣云：相有隱有顯，顯者易觀，隱者難見，在學者目力心思何如耳，假如有德者必有形，又有形者而無德，湯軀九尺而曹交類之，孔子河目而陽虎類之。一聖一狂，天淵之懸，是不可不辨。

The secret oral formula says: there are hidden and revealed aspects in appearance; the revealed are easy to see, while the hidden are hard to detect, and it all depends on the eyes and mind of the person studying appearances. For example, a person of virtue must surely have a good appearance, but there are also those who have a good appearance without virtue. King Tang of Shang was nine chi tall, and Cao Jiao of the Warring States period was also tall; Confucius had a 'Heavenly Eye,' meaning his eyes were evenly long and deep, while Yang Hu, a corrupt minister of Lu, also had similar eyes. One was a sage, the other a wicked person, and the difference is as vast as heaven and earth—this must not be overlooked.

空空洞洞本來真。空空明鏡之衷，洞洞無物之體。《心經》云：色即是空，空即是色。《通仙錄》云：洞洞不知天地隘，性靈遠是太虛真，白聞道者云：不論肉，不論骨，骨肉皮囊殼漏子，空空洞洞有乾坤，即是太虛元化體。秘訣云：血肉由氣化為生，性靈具十氣化之前，是以知本真則知眾體，此論可與高明者道，難與庸俗者言也。

Empty and hollow, that is the original true nature of a person. What is meant by "empty" is a mind as clear as a bright mirror; what is meant by "hollow" is the nature free from all attachments. The Heart Sutra says: form is emptiness, and emptiness is form. The Transmission of Immortality says: if the chest is empty and vast, one will not feel the heavens and earth narrow, for the human spirit is originally the true body within the great void. The White Pavilion Daoist says: there is no need to discuss muscles or bones; the flesh and bones are merely a leaking body. Within the empty and hollow there is the universe; that is the original body generated by the vital energy of the great void. Secret oral instructions say: flesh and blood are generated from qi, but the spirit already exists before the transformation of qi (the original text says "ten" instead of "yu"). Therefore, understanding the true nature means understanding all forms. This discussion can be explained to the enlightened, but it is hard to communicate with the vulgar.

仿彷彿佛難測度。有相無心，有心無相。《神機》云：有形中之形，有形外之形，形中之形，由中生色，□然見於面，盎於背是也；形外之形，色厲內荏，似忠非忠，似信非信，是也。此二者，特踐形不踐形之間耳。秘訣云：昔有人毀陳平於漢祖曰：陳平美如冠玉，未必中之有也，誠哉斯言乎，觀人之難也。

Human appearances are similar yet hard to discern, making them the most difficult to judge: there are those with good looks but bad hearts, and those with good hearts but poor appearances. The "Shenji" says: there are "forms within forms" and "forms beyond forms." "Forms within forms" refer to inner virtue manifesting as color and aura from the heart, which is what Mencius refers to as the radiance appearing on the face and filling the back. "Forms beyond forms" refer to an outwardly severe appearance with an inwardly timid nature, seeming honest but not truly so, seeming trustworthy but not truly trustworthy. The difference between these two lies only in whether one can truly "practice form"—realizing one's innate form as virtue. A secret oral诀 says: in the past, someone slandered Chen Ping before Han Gaozu, saying Chen Ping was handsome like a jade ornament on a hat, but perhaps lacked genuine substance inside. This is indeed true; judging people is really difficult.

消息只此箇中存。富貴貧賤，不出此篇。太沖子云：箇中得此閒消息，了我優游物外身。秘訣云：邵子詩云：因探月窟方知物，為攝山根始識人，此與上文辭異而意同，不造其妙，則何以知人，又何以知己也。

The complete information about a person is contained here. A person's wealth, poverty, nobility, or lowliness all fall within the scope discussed in this passage. Tai Chong Zi said: by grasping this small piece of information here, one fulfills the state of being free and untroubled beyond worldly matters. The secret oral诀 says: Shao Yong's poem states that only by exploring the Moon Cave can one truly understand all things, and only by grasping the "shan gen" can one truly understand a person's heart — "shan gen" refers to the root of the nose between the two eyes, here used to signify the fundamental aspect. This differs from the previous statement but carries the same meaning: without reaching that subtle level, how can one know others, and how can one know oneself?

東周叔服豈欺我。叔服有人倫識鑑，學者當不讓於叔服。柳莊云：相人之有術兮，肇東周之叔服，監昭晰之幽隱兮，□休咎之是卜。秘決云：叔服擅名於周，子卿唐舉繼之，孰謂子卿唐舉之後，又豈無人哉，欺我之言不誣矣。

Could the Duke Fu of the Eastern Zhou dynasty possibly deceive me? Duke Fu was an official of the Zhou royal court during the Spring and Autumn period, skilled in discerning people's characters. The "Zuo Zhuan" records that he examined the faces of two sons of Gongsun Ao of Lu, and the predictions later proved accurate. Those who study physiognomy should not be inferior to Duke Fu. In the Ming dynasty, the diviner Yuan Liuzhuang said: the art of physiognomy became a specialized discipline starting from Duke Fu of the Eastern Zhou dynasty; he was able to observe subtle and hidden aspects, and thus predict people's fortune and misfortune. A secret oral诀 says: Duke Fu was renowned for physiognomy in the Zhou dynasty, and later Gu Bu Ziqing and Tang Ju emerged in succession. Who says that after Ziqing and Tang Ju there were no others? Thus, the statement "Could he possibly deceive me?" is not empty talk.

郭泰，字林宗，東漢人。五行水火木金土。太□生兩儀，兩儀生四象，四相生八卦，八卦生五行。陳圖南曰：天一生水，在人為腎，腎之竅為耳，又主骨齒。地二生火，在人為心，心之竅為舌，又主血氣毛髮。天三生木，在人為肝，肝之竅為眼，又主筋膜爪甲。地四生金，在人為肺，肺之竅為鼻，又主皮膚喘息。天五生土，在人為脾，脾之竅為唇，義主肉色。宋齊丘云：凡在五行懼有綠，只宜豐厚不宜偏。

This passage is attributed to Guo Tai, whose given name was Linzong, a famous person of the Eastern Han dynasty who evaluated people's character. First, it explains the origin of the Five Phases: water, fire, wood, metal, and earth. The Taiji (Primordial Ultimate) gives rise to the two principles, yin and yang. The two principles give rise to the four images, which in turn give rise to the Eight Trigrams. The Eight Trigrams then divide into the Five Phases. Chen Tuan said: Heaven produces water, which corresponds to the kidney in the human body. The kidney is connected to the ears and governs bones and teeth. Earth produces fire, which corresponds to the heart. The heart is connected to the tongue and governs blood and hair. Heaven produces wood, which corresponds to the liver. The liver is connected to the eyes and governs tendons and nails. Earth produces metal, which corresponds to the lungs. The lungs are connected to the nose and govern skin and respiration. Heaven produces earth, which corresponds to the spleen. The spleen is connected to the lips and governs muscles and skin color (the original text says 'yi' instead of 'you'). Song Qiji said: All parts governed by the Five Phases have their own corresponding relationships. They should be well-developed, not deficient or crooked.

秘訣云：人身具此五行，惟水火乃五行之最。水屆坎居腎，腎水旺能養之肝木，木得水濟而生□之心火，火得木助而生艮之脾土，土得火益而生兌之肺金。此生生不息之機，乃水之化源無端也。

The secret oral formula says: The human body contains the Five Phases, among which water and fire are most important. Water belongs to the Kan trigram, which corresponds to the kidney organ; when the kidney water is strong, it nourishes the Zhen trigram wood, which corresponds to the liver. When the liver wood receives the nourishment of water, it generates the Li trigram fire, which corresponds to the heart. The fire, with the assistance of wood, generates the Gen trigram earth, which corresponds to the spleen. The earth, with the enhancement of fire, generates the Dui trigram metal, which corresponds to the lung. This is a continuous cycle of generation, endlessly renewing itself. The source from which this cycle originates is the boundless water.

中藏五德通臟腑。五德：仁、義、禮、智、信。臟腑：肺、心、腎、肝、脾。《玄神錄》云：甲木主仁位居東，庚金為義向西從。禮依丙火南方地，智於壬癸北方中，惟有戊土無方位，信立陰陽理則同，五者本非泛然物，隱於臟腑妙無窮。

Among the Five Phases, there are five virtues: benevolence, righteousness, propriety, wisdom, and faithfulness. These five virtues correspond to the five internal organs and the six bowels: lung, heart, kidney, liver, and spleen. The "Xuanshenlu" states: Jia Wood governs benevolence, located in the east; Geng Metal represents righteousness, belonging to the west; propriety relies on Bing Fire, associated with the south; wisdom resides in Ren and Gui Water, situated in the north; only Wu Earth does not belong to a specific direction. Faithfulness stands between yin and yang, and its principle is the same as the previous four. These five elements are not mere abstract concepts; they are hidden within the human internal organs, possessing infinite subtle functions.

秘訣云：水火木金土，肝肺心腎脾，五德配五行，仁義禮智信，發而為四端，信則居其一，生相若無信，虛負軀殼體，吾見世間人，致飾於外矣。不知無文中，含有真實理。真實即為信、四時不愆期。相中全在信，福祿壽須彌，四端豈假借，各具其一理，信寄四端中，有用無方體。

The secret oral formula says: Water, fire, wood, metal, and earth correspond to the liver, lungs, heart, kidneys, and spleen respectively. The five virtues correspond to the five phases, which are benevolence, righteousness, propriety, wisdom, and faith. When benevolence, righteousness, propriety, and wisdom are manifested, they are the four beginnings mentioned in the Mencius, namely the hearts of compassion, shame and hatred, humility and courtesy, and discernment of right and wrong. Among these, faith runs through them and is also one of them. If a person's appearance lacks faith, then they are just a hollow body. I have seen people in the world who only embellish their appearances. They do not understand that in the simple and unadorned, there lies the true principles. Truth is faith, just as the four seasons change without fail. The key to physiognomy lies entirely in the character of faith. Wealth, honor, and longevity all depend on it, as firm as Mount Meru. The four beginnings cannot be used interchangeably; each possesses its own complete principle. Faith is contained within the four beginnings, having practical function but no fixed form or position.

水圓本是智之神。水性周流無滯，智之體似之。《風鑑》云：肩粗並眼大，城廓更開圓，此相名真水，平生福自然。成和子云：水形主圓得其五圓、氣色不雜、精神不亂、動止寬容、行久而輕也。語云：智者樂水，又云：智者動。秘訣云：水先天之氣耳，貫通於六合，化機不息，亙古如常，圓融似智，得其形，並得其性，是為真水，主聰明敏達定賢愚也。經云：似水得水文學貴。

Water forms take "roundness" as their essence, and are the dwelling place of the spirit of wisdom. The nature of water flows continuously and pervades everywhere, without obstruction, and the essence of wisdom is similar to it. The "Fengjian" says: thick shoulders and large eyes, with the "city walls" of the ears — the earlobe as the city and the ear廓 as the wall — broad and round, this kind of appearance is called true water form, and one's life naturally brings good fortune. Cheng Hezǐ says: water forms take roundness as their main characteristic; the head, face, ears, abdomen, and body all should be round, the complexion should not be mixed, the spirit should not be scattered, movements should be broad and accommodating, and even after walking for a long time, the steps become lighter and more agile. An old saying says: the wise love water; another says: the wise are always active. A secret oral transmission says: water is originally a kind of qi from the Earlier Heaven, connecting heaven and earth in all directions, constantly nurturing and generating, never ceasing, and has been so since ancient times; its round and harmonious appearance is exactly like wisdom. Only when one possesses both the form and the nature of water is it called true water, and such a person is intelligent, quick-witted, and understands things well, and thus can be judged as wise or foolish. The classic of physiognomy says: those whose appearance resembles water and truly possess the qi of water will achieve fame and status through their literary talents and learning.

火有文武禮之附。火之用有文武，禮之體似之。《風鑑》云：欲識火形貌，下闊上頭尖，舉止全無定，頤邊更少髯。成和子云：火形主明，得其五露，氣色不雜，精神不亂，動止敦厚，臥久而安也。秘訣云：以火為神水作精，精全面後神方生，神全而後氣方備，氣備而後色方成。火之在人為禮，得其形並得其智，是為真火，主威勢勇烈，定剛柔也。經云：似火得火見機果。

Fire has both gentle and fierce aspects. Its essence is similar to "Li" (ritual). The "Fengjian" says: To recognize the form of fire, look for a broad lower part and a sharp top, with restlessness in movement, and sparse whiskers on both cheeks. Cheng Hezzi says: Fire form should be based on "brightness," with the eyes, ears, nose, lips, and throat exposed, clear complexion, concentrated spirit, steady behavior, and comfort when lying down for a long time. A secret verse says: Take fire as the spirit and water as the essence; only when the essence is sufficient can the spirit arise, and only when the spirit is complete can the qi be full, and only when the qi is full can the complexion be formed. Fire in the human body corresponds to "Li," and only when one has both the form and nature of fire (the text originally says "wisdom" but should be "nature") is it called true fire, indicating a person with authority and a fierce nature, and from this one can determine whether the person is strong or gentle. A classic on physiognomy says: Those whose form resembles fire and who truly possess the fire qi will be decisive and quick to act when facing situations.

木居東位仁發生。木之德為仁，含生生之機。《風鑑》云：稜稜形瘦骨，凜凜更修長，秀氣生眉眼，須知晚景光。成和子云：木形主長，得其五長，氣色不雜，精神不亂，動止溫柔，涉久而清也。秘訣云：木之枝幹發於甲木，位天地長生之府，配於五德，居其首，在人為仁，得其形並得其性，是為真木。主精華茂秀，定貴賤也。經云：似木得木貲財足。

The wood element resides in the east, from which the virtue of "ren" (benevolence) arises. The nature of wood is ren, containing the principle of continuous generation. The "Wind Mirror" says: bones are distinct and the body is slender, with a dignified bearing and a tall figure, with refined features concentrated in the eyebrows and eyes, indicating that there will be brilliance in old age. Cheng Hezǐ says: the form of wood is mainly characterized by "length," with the head, face, body, hands, and feet all being long, the complexion not mixed, the spirit not scattered, movements gentle, and after long travel, the spirit becomes even clearer. A secret oral transmission says: the branches of wood originate from Jia wood, occupying the position of the heavenly and earthly long life palace; when paired with the five virtues, it is the first, corresponding to "ren" in the human body. Only when one possesses both the form and the nature of wood is it called true wood, indicating that the person is endowed with great talent, and thus one can determine their status. The manual of physiognomy says: those whose appearance resembles wood and truly possess the qi of wood will have abundant wealth.

金方斷制義白然。金之性，有撙節裁處之宜。《風鑑》云：部位要中正，三停又帶方。金形人入格，自是有名揚。成和子云：金形主方，得其五方，氣色不雜，精神不亂，動止規模，坐久而重也。秘訣云：金之位於乾兌，含西方肅殺之氣，秉堅剛之體。在人為義，得其形並得其性，是為真金。主刑誅厄難，定壽夭也。經云：似金得金剛毅深。

Gold takes the form of "squareness" and is good at making decisions and controlling things, and "righteousness" naturally arises. The nature of gold is good at regulating and taking control, and handling matters appropriately. The "Wind Mirror" says: the facial features should be upright and centered, and the three parts of the face should all be square; those who have the pattern of gold shape will naturally gain fame. Cheng Hezǐ says: the shape of gold is mainly square, and the face, forehead, body, hands, and feet should all be square, with colors not mixed and spirit not scattered, actions following rules, and sitting for a long time showing even more heaviness. A secret oral transmission says: the position of gold is in the trigrams Qian and Dui, containing the cold and severe energy of the west, and possessing a firm and strong form. In the human body, it corresponds to "righteousness"; only when one has both the form and the nature of gold is it called true gold; it also governs punishment, execution, and misfortunes, and thus can determine longevity or early death. The manual of physiognomy says: those whose appearance resembles gold and truly possess the energy of gold are firm and deep-minded.

土定不移信常足。士之信定，性立剛維。《風鑑》云：端厚仍深重，安詳若泰山，心謀難測度，信義動人間。成和子云：土形主厚，得其五厚，氣色不雜，精神不亂，動止敦龐，處久而靜也。秘訣云：上浮游於四季，旺在辰戊丑末，寄在丙丁，一季主事十八日，其德能生萬物，在人為性，得其形並得其性，是為真土，主載育有容，定貧富也。經云：似土得土厚櫃庫。

The earth is stable and unmoving, so "trustworthiness" is often abundant. The earth's sincerity and stability allow one's nature to stand firm and be upright with a sense of support. The "Wind Mirror" says: a person who is upright, thick, and steady, calm like Mount Tai, has plans in his mind that are difficult to measure, and his integrity moves people. Cheng Hezǐ says: the shape of earth is mainly "thick," with the back, abdomen, shoulders, hands, and feet all thick, the color not mixed, the spirit not scattered, and his actions are earnest and broad. A secret oral诀 says: earth floats and thrives in the four seasons, with its strength in the months of Chen, Xu, Chou, and Wei (the original text mistakenly says "Wu" and "Mo" instead of "Xu" and "Wei"), and it is also born from Bing and Ding fire, each season having its peak for eighteen days. Its virtue can nurture all things, corresponding to the nature of sincerity in the human body. Only when one has both the shape and the nature of earth is it called true earth, indicating a person who can carry and nourish, and is broad-minded. Based on this, one can judge wealth and poverty. The classic of physiognomy says: a person whose appearance resembles earth and truly possesses the earth's energy has abundant stores.

此為五德配五行。總結上文而言之。《風鑑》云：木要瘦，金要方、水肥土厚火尖長，形體相生便為吉，忽然相剋定為殃。

This is a summary of the previous discussion on the principle of the five virtues corresponding to the five elements. The "Wind and Mirror" states: the form of wood should be slender, the form of metal should be square, the form of water should be plump, the form of earth should be thick, and the form of fire should be broad at the bottom and tapering upwards, being long. When the five forms generate each other, it is auspicious; but when they control each other, disaster is certain.

秘訣云：蒼松翠柏，歲寒不凋，可以觀仁；精金美玉，百鍊成剛，可以觀意；火風烹飪，鼎養聖賢，可以觀禮；長江大河，天機動流，可以觀智；名山大川，載重不洩，可以觀信；人與天地並立，天地一人也，人一天地也，知此五德，配五行之說，其迨庶幾乎。

The secret oral formula says: Evergreen cypress and pine do not wither in severe cold, showing the virtue of "ren" (benevolence) of the Wood element; refined gold and jade become strong through repeated forging, showing the virtue of "yi" (righteousness) of the Metal element; using fire and wind to cook food and balance the cauldron to nourish sages, showing the virtue of "li" (ritual) of the Fire element; great rivers and rivers flow ceaselessly according to the heavenly mechanism, showing the virtue of "zhi" (wisdom) of the Water element; great mountains and rivers bear heavy things without leaking, showing the virtue of "xin" (trustworthiness) of the Earth element. Humans, together with heaven and earth, are the three principles. Heaven and earth are a great person, and humans are a small heaven and earth. Understanding the concept of the five virtues corresponding to the five elements, one has nearly entered the door of physiognomy.

唐舉戰國時人。賦形天地超過萬靈。天地生人，性靈異於萬物。《無形歌》云：道為貌，天為形，默受陰陽稟性情。陰陽之氣天地造化出，塵凡幾樣人。《靈樞經》云：人稟天地之氣，肖清濁之形。為萬物至靈也。王元君云：大道無形而生行形，舒之彌六合。卷之個盈握，包絡天地，稟受群生者也，故云，賦形天地超萬靈。秘訣云：人生之道，真精融合，二五凝成，賦其形即賦其理。雖萬物皆具生成之道，蠢然而巳，未有如人最靈也。

This passage is attributed to Tang Ju, a famous oracle of physiognomy during the Warring States period, who once examined the faces of Cai Ze and Li Dui. Human form is derived from heaven and earth, but human spirit surpasses all things: heaven and earth produce human beings, whose spirit is entirely different from that of other creatures. The "Song of the Formless" says: the Dao manifests as appearance, heaven manifests as form, and humans silently receive the energies of yin and yang, inheriting their respective temperaments; the energies of yin and yang are generated by heaven and earth, thus in the world there are myriad kinds of people. The "Classic of the Spiritual Pivot" says: humans receive the energies of heaven and earth, imitate the clear and turbid forms, and thus form their bodies, so they are the most spiritual among all things. Wang Yuanjun says: the great Dao itself is formless, yet it gives rise to forms; when spread out it fills the four directions, when rolled up it does not fill a hand's span, it encompasses heaven and earth, and bestows the nature upon all beings, thus it is said, "The Dao shapes heaven and earth, surpassing all spirits." A secret oral transmission says: humans are human because the true essence merges, and the two energies of yin and yang and the five elements combine to form the body; heaven gives them form, and at the same time gives them principles. Although all things possess the way of generation, they are dull and ignorant, none being more spiritual than humans.

氣似油兮神似燈。形資氣以養之。《清鑑》云：大都神氣賦於人，有若油兮又似燈。神平卻自精之實，油清然後燈方明。柳莊云：古者方伎之妙，有聞人之謦□而知其必貴者。得之於人也。有察人之喜怒而知其必貴者，得之於氣也。陳圖南云：形以養血，血以養氣，氣以養神，故形全則氣全，氣全則神全。又云：神完則氣寬，神安則氣靜。得失不足以暴其氣，喜怒不足以驚其神，其為君子乎，福祿永其終矣一。

"Qi" is like the oil in a lamp, and "Shen" is like the flame on top of it: the form relies on qi to nourish it. The "Qing Jian" says: generally speaking, both Shen and Qi are given to the human body; one is like oil, the other like the lamp. The calmness of Shen comes from the fullness of essence, just as the lamp flame becomes bright when the oil is clear. Yuan Liu Zhuang said: the profound skill of ancient divination methods is such that some people can judge that someone will certainly attain high status just by hearing them cough once (the original text here has a missing character, which should be "qing kui"), which is obtained from the person's body; others can judge that someone will certainly attain high status merely by observing their expressions of joy and anger, which is obtained from the Qi. Chen Tuan said: the form nourishes blood, blood nourishes Qi, and Qi nourishes Shen. Therefore, when the form is complete, the Qi is complete; when the Qi is complete, the Shen is complete. He also said: when Shen is complete, the Qi is broad and relaxed; when Shen is calm, the Qi is quiet and still. His Qi is not disturbed by gains and losses, and his Shen is not moved by joy and anger—such a person is probably a gentleman, and his blessings and honors can be maintained throughout his life.

秘訣云：今人論神，必曰眼有精神，殊不知神之元，天一生水為精，地二生火為神，精合者然後神從之，內有充足之精則外有澄徹之神。如行不動色，坐不隨語，睡易醒覺，作事始終。皆精神也。

The secret oral formula says: nowadays people talk about spirit, and as soon as they open their mouths they say "the eyes have spirit," but they do not know where the true origin of spirit lies. Heaven produces water first, which in the human body is called "essence"; Earth produces fire second, which in the human body is called "spirit." Essence gathers first, and then spirit arises. If there is sufficient essence inside, there will be clear spirit outside. For example, when walking, the face remains unchanged; when sitting, it does not sway with others' words; when sleeping, it is easy to wake up; when doing things, it has a beginning and an end—these are all manifestations of spirit, not only confined to the eyes.

論氣必曰神氣固是，殊不知氣有三焉，有自然之氣。有所養之氣：有暴戾之氣。自然之氣乃胎元一呼一吸，定生人之貴賤也。所養之氣，乃浩然塞乎兩間，定人之賢愚也。暴之氣乃，乃悻悻自好，定人之善惡也。要之神，氣之子。氣，神之母，神能留氣，氣不能留神。定訣曰：妙相之法在何方，觀其神氣在學堂。氣者有之最是良，若人認得神與氣，富貴貧賤是審量。

When it comes to qi, people often immediately mention "spirit qi," which is indeed correct, but they do not realize that qi actually has three types: the natural qi, the cultivated qi, and the violent qi. Natural qi is the original breath brought into the body from the womb, and it can determine a person's status in life; cultivated qi is the great and noble qi mentioned by Mencius, which fills the space between heaven and earth, and it can determine a person's wisdom or ignorance; violent qi is the kind of angry, self-righteous, and impetuous qi, which can determine a person's goodness or evil. In summary, the spirit is the son of qi, and qi is the mother of the spirit; the spirit can hold onto qi, but qi cannot hold onto the spirit. The secret formula says: what is the key to the art of physiognomy? It lies in observing the "school" areas (such as the eyes, forehead, teeth, and areas in front of the ears, which are associated with intelligence and scholarly ability) for the spirit and qi. Qi is the most important aspect. If a person can clearly recognize the spirit and qi, then whether he is rich or poor, noble or humble can be judged.

油若竭今燈焰熄。氣喪則神亡。《神解》云：將全其形，先須其理，精實氣固則神安。血枯氣散則神亡。風鑑云：氣壯血和則安固，血枯氣散神失奔。謝靈運云：夭壽之人神離睫，泛而不救，無所守也。圖南云：氣冷形衰壽豈宜。又云：氣短精神慢，那得有長年。秘訣云：神氣乃相須者也，氣既喪，神安得獨存。經云：神散氣聚，少孤破家。氣聚神散，作事不定，神與氣合，深遠主壽，清秀主貴。

Once the oil is used up, the lamp flame goes out; similarly, once the vital energy is lost, the spirit perishes. The "Shenjie" says: to preserve the body, one must follow its order, with essence full and energy solid, then the spirit remains stable; if the blood dries up and the energy disperses, the spirit perishes. The "Fengjian" says: those with strong energy and harmonious blood have stable and firm spirits, while those with dried-up blood and scattered energy have spirits that flee and collapse. Xie Lingyun says: those with short lifespans have their spirits leaving the eyes and floating outward, scattered and uncontrolled, which cannot be saved, for they have nothing to hold onto. Chen Tuan says: how can one talk about longevity if the energy is cold and the form is declining? He also says: short breaths and slow spirit indicate no long life. A secret oral诀 says: spirit and energy depend on each other; once energy is lost, how can the spirit remain alone? The "Xiangjing" says: those whose spirit disperses while energy gathers will suffer early loneliness and ruin their family; those whose energy gathers while spirit disperses will lack consistency in their actions; those whose spirit and energy are in harmony will have a long life, while those who are clear and refined will attain high status.

燈若明兮油潤之。神若秀發，由氣助之。《風鑑》云：神居形內不可見，氣以養神為命根。又云：英標清秀心神爽，氣血調和神不昏。百閣道者云：神者百閱之秀氣也，如陽氣舒而山川秀發，日月現而田地清明。秘訣云：形能養神，托氣而安。氣不多則神暴而不安。欲安其神，先養其氣。故盂子不顧萬鍾之祿，能養其氣者也。

The lamp flame becomes bright because the oil nourishes it; a person's spirit becomes radiant because the qi supports it. The "Wind Mirror" says: the spirit resides within the form, but the naked eye cannot see it; qi is used to nurture the spirit, which is the fundamental essence of life and death. It also says: people with refined appearance have clear and bright minds, and those with harmonious blood and qi have clear and lucid spirits. The White Pavilion master said: the spirit is the refined essence cultivated through various experiences, just as when yang qi spreads, mountains and rivers appear beautiful, and when the sun and moon appear, the fields become clear. A secret oral transmission says: the form can nurture the spirit, but the spirit needs to rely on qi to be stable; if qi is insufficient, the spirit becomes restless and agitated. To stabilize the spirit, one must first cultivate the qi. Therefore, Mencius could remain unmoved even when offered a large salary, which shows he was skilled in cultivating qi.

落落失常無宅守。落落不得志之意。《肘後經》云：神衰血敗氣將凋，失志落落不支持。鬼箭云：荒唐失志神無宅，不到中途則夭亡。來和子云：綏綏失志，失志改常神已去。秘訣云：神氣欲散，福祿將艾，雖處得意之時，無異窘迫之際。此乃神已去舍，觀之何知歌曰：何知為官多災難，坐時眉攢口門常嘆，何知其人必死亡，塵埃面色言失常。正無守宅謂也。

His demeanor is detached and uncooperative, his behavior has lost its usual pattern, indicating that the spirit has no place to dwell. "Luo Luo" refers to a state of being unrecognized or unrewarded. The "Elbow Behind Classic" says: when the spirit is weak, the blood is deteriorated, and the vital energy is about to fade, the person becomes disheartened and unable to sustain himself. The "Ghost Arrow" states: if one's actions are absurd and his mind is in decline, the spirit has no home, and he will die before reaching the middle of his journey. "Lai He Zi" says: hesitating and lost in thought, once he loses his ambition, his behavior becomes abnormal, meaning the spirit has already left. A secret oral诀 says: when the spirit is about to scatter, blessings and honors will soon be exhausted; even if he is in a moment of success, it is no different from being in a state of hardship — this is the spirit having left its dwelling. The "How to Know Song" says: how do we know an official will have many troubles? Look at him when he sits, his eyebrows are furrowed, and whenever he opens his mouth, he sighs. How do we know this person is destined to die? Look at his face, which seems covered with dust, and his speech is confused and disordered. This is precisely the meaning of "the spirit has no dwelling to stay in."

澄澄絕俗有根株。澄澄，瑩靜無雜。絕俗，出眾異常。根株，苗裔行本也。陳圖南云：精神澄徹，如止水之淵，驚之不懼，折之不回，君子之人也。神解云：虛化神、神化氣，氣為骨之苗裔，骨為神之根株矣。《肘後經》云：骨肉相滋不相返，精神湛粹壽康寧。秘訣云：峨峨怪石迷閒雲。崑山片玉已琢出。此至精之寶，發於外而蘊於內，非天地之鍾毓，道之涵養，而能有此乎。

A person whose spirit and energy are clear and pure, surpassing the common ways, must have a solid foundation. "Cheng cheng" refers to clarity and stillness, free from impurities; "jue su" means standing out remarkably from the ordinary; "gen zhu" refers to both the sprout and the root. Chen Tuan said: When the spirit and energy are as clear as a still pond, they are not frightened by sudden shocks and do not retreat when faced with obstacles, which is the nature of a gentleman. The "Shen Jie" states: Voidness gives rise to the spirit, the spirit gives rise to qi, and qi is the sprout of the bones, while the bones are the root of the spirit. The "Zhou Hou Jing" says: Bones and flesh nourish each other without contradiction, and when the spirit is bright and pure, longevity and health result. A secret oral transmission says: A towering strange rock hidden among idle clouds, a piece of jade from Mount Kunlun already polished — this is the most refined treasure, revealed on the surface yet hidden within. Without the blessing of heaven and earth and the cultivation of the great Dao, how could such a person exist?

縱然形肉充盈實。雖有形肉，不如神氣。來和子云：形亦厚，肉亦充，無神無氣怨天公。陳圖南云：有肉而無氣，猶如蟲木內已空虛，雖外有皮膚，暴風迅雨，鮮有不摧者也。秘訣云：有神氣無形肉者，有根蒂而無枝葉、非時不茂。昔人有相諸葛孔明者曰：外稟松柏枯槁之姿，內有文理根蒂之實，風雨不摧折，一日華秀，名滿天下。

Even if the body is full and well-muscled, it may not be reliable; mere flesh and bones are not as good as having spirit and energy. Lai and Zi said: although the body is thick and the muscles are full, if there is no spirit and no energy, one can only blame heaven. Chen Tuan said: a person with flesh but no energy is like a tree that has been hollowed out by insects; inside it is already empty, and although there is still a layer of bark on the outside, it is rarely able to withstand a storm or heavy rain. A secret oral诀 says: the opposite is true; a person with spirit and energy but thin flesh and bones is like a tree with a strong root system but lacking branches and leaves; it will not flourish until the right time. In the past, someone looked at Zhuge Liang's face and said: his outer appearance shows the thin and withered posture of pine and cypress, but inside he has deep and solid roots; no storm or rain can break him. Once he blooms and shows his beauty, his fame will spread throughout the world.

氣散神枯虛殼子。神氣俱亡，虛有幻軀。《無形》云：神也無，氣也無，空空遺下這皮膚。殼子若值風霜損，谷神先已向秋枯。秘訣云：氣以血養而助神，氣散則神枯，由心不能生血故也。心何為而不生血，由思慮勞傷。揣摩計較，斷喪心之虛靈，所以損耗神氣元神，元神耗則神氣亡，神氣亡，幻軀能久乎。

When the vital energy dissipates and the spirit withers, a person is left with nothing but an empty shell: both spirit and energy are gone, leaving only a phantom body. The "Song of the Formless" says: neither spirit nor energy remains, leaving only this layer of skin; if this body is further harmed by wind and cold, the "Grain Spirit" that governs life has already withered like autumn grass. A secret oral transmission says: energy depends on blood for nourishment, and then energy supports the spirit; when energy disperses, the spirit becomes exhausted, and the root of the problem is that the heart fails to produce blood. Why does the heart fail to produce blood? Because of excessive thinking and overworking the mind, constantly analyzing and calculating, which destroys the heart's clear and sensitive awareness, thus consuming the spirit and energy along with the original spirit. When the original spirit is consumed, the spirit and energy perish; when spirit and energy perish, how long can this phantom body last?

許負西漢時人。陰陽陶鑄幾般人。陰陽二氣生成，分智思賢不肖幾般。陳圖南云：夫人之生，為萬物之貴，懷天地五常之性，抱陰陽二氣之靈，雖秉彝之本問，肖容貌之非一。《通玄賦》云：陽生陰育，天尊地卑。燭謄經云：人凜陰陽之正氣，形似天地以相同，中聖有全德，造化無全功。秘訣云：陰陽二氣之化生也，陽先而陰後，陽施而陰受，陽者乾道，陰者坤道，乾道成男，坤道成女，稟其氣之清者，為聖為賢，稟其氣之濁者，為愚為不肖，所以稟氣則同，清濁有異，而人品殊文。

This passage is attributed to Xu Fu, a famous female fortune teller from the early Western Han dynasty, who once interpreted the destinies of Zhou Yafu and Bo Ji. Yin and yang energies are like a potter or a blacksmith, shaping various kinds of people: generated from yin and yang, they are divided into different categories such as the wise, the foolish, the virtuous, and the wicked. Chen Tuan said: human beings are born as the most noble among all things because they possess the five constants of heaven and earth—benevolence, righteousness, propriety, wisdom, and faithfulness—and carry the clarity of yin and yang energies. Although everyone receives the same fundamental principles, their appearances differ. The "Tong Xuan Fu" states: yang gives rise to growth, yin nurtures and develops; heaven is exalted above, earth is humble below. The "Zhu Teng Jing" says: humans receive the righteous qi of yin and yang, and their physical structure resembles that of heaven and earth; among them, the sage possesses all virtues, while the process of creation does not achieve perfection. A secret oral transmission says: yin and yang energies generate all things; yang comes first, yin follows, yang gives and yin receives; yang is the way of Qian, and yin is the way of Kun; the way of Qian produces males, and the way of Kun produces females. Those who receive clear qi become sages and virtuous people, while those who receive turbid qi become foolish and wicked. Therefore, the reception of qi is the same for everyone, but because of the difference between clear and turbid, people's character is divided into high and low.

器識緣何分淺深。器者德器，識者識量。裴行儉云：士先器識而後文藝。李靖云：淺淺器識庸人耳，福薄難與成功名。《風鑑》云：形者人之材也，德者人之器也，有材矣而付之以德，猶如雕琢而成器也。器遇拙工而棄之，是為不材之材也。秘訣云：德在形先，形在德後，如項羽目有重瞳，形則善矣；然而咸陽三月火，骸骨亂如麻。哭聲慘怛天地，非羽殘暴之器致之乎？竟而舨舟不渡、則首烏江，形何足恃哉。

Why do people's "qi shi" vary in depth? "Qi" refers to the capacity of virtue, and "shi" refers to the measure of insight. Pei Xingjian of the Tang Dynasty said: scholars should first cultivate their "qi shi," and then focus on literary talent and skills. Li Jing said: those with shallow "qi shi" are merely ordinary people, with limited fortune, and it is difficult for them to achieve great success together. The "Feng Jian" said: appearance is the material for a person, while virtue is the vessel; having material and virtue is like wood being carved into a useful object. The same material in the hands of a clumsy craftsman is discarded and becomes useless. There is a secret oral诀: virtue comes before form, and form comes after virtue. For example, Xiang Yu had a double pupil, and his appearance could not be considered bad; yet the fire that burned Xianyang did not extinguish for three months, and the bones lay scattered like hemp, with cries so mournful that they reached the heavens and the earth. This was precisely due to Xiang Yu's cruel "qi shi." In the end, he refused to cross the boat provided by the ferryman at Wujiang and committed suicide by his own hand. Clearly, relying solely on appearance is not enough (the original text mistakenly writes "ban zhou" instead of "yi zhou," and "zhen shou" instead of "wen shou").

也有汪洋居臺閣。汪洋，喻德量之寬宏，臺閣，三公元宰之位也。《風鑑》云：剛毅汪洋誰可識。呂尚云：器宇汪洋有容納，志氣深遠有機謀，動作使令不可料，時通亦為公與候。鬼箭云：氣宇軒昂好丰標，必居臺閣佐明朝。秘訣云：形□美惡，本自生成，器識卑瑣，學問可以充拓。昔柴羔見惡末學，性至愚滷。一見孔子之後，啟蟄不殺，方長不折，不徑不竇，居喪泣血三年。未曾見齒，卒成大賢。學問之變如此！

There are also people with a broad and grand demeanor who hold high official positions. "Broad and grand" is a metaphor for a wide and noble moral character, while "platform and terrace" refers to the high rank of the Three Dukes and ministers. The "Wind Mirror" says: What a rare sight is the appearance of someone who is strong and resolute yet broad and grand! Who could recognize such a person? Lü Shang said: A person with a vast and inclusive spirit who can tolerate others, with deep aspirations and strategic thinking, whose every action and command are unexpected, will attain the rank of marquis when his fortune turns. The "Ghost Arrow" says: A person with an imposing presence and outstanding appearance is certainly destined to hold high office and assist a clear and just court. A secret oral诀 says: The beauty or ugliness of one's appearance is determined at birth, but one's capacity and insight can be expanded through learning. In the past, Zigao had an ugly appearance and lacked learning, and his nature was extremely dull and crude. After meeting Confucius, he became like a hibernating insect that does not kill living things at the time of awakening, or a growing plant that is not cut down, he did not take shortcuts when walking, nor did he find secret passages when entering or leaving. He mourned for three years with tears and blood, never smiling even once, and eventually became a great sage. Learning can change a person to such an extent (the original text mistakenly writes "Zigao" instead of "Zigao" and "unlearned" instead of "unlearned").

也有輕盈處廟廷。氣驕則輕，志滿則盈。廟廷，朝廷也。《風鑑》云：幾輩堂堂相貌清，幾人相貌太輕盈。神機云：骨格精神志氣盈。早年佩玉立廟廷。春花必定春時發，過卻春時花謝傾。秘訣云：德器者，滄海之波瀾。注之不見泛，挹之不見涸。虛而能受，動而愈出，此其所以異於輕盈者也。

There are also people who appear lofty and self-satisfied, temporarily holding positions in the court. Arrogance shows as lightness, and self-satisfaction appears as fullness; "temple court" refers to the court. The "Wind Mirror" says: there are several people whose appearance is dignified and clear, yet others appear too light and full. The "Divine Mechanism" says: although their bone structure and spirit are good, their ambition is overly full. Such people may be appointed to official positions in their early years, but spring flowers bloom in spring and wither once spring is over—meaning such people rise quickly but also decline rapidly. A secret verse says: truly virtuous people are like the waves of the vast sea; when water is poured into it, it does not overflow, and when water is drawn out, it does not dry up. It is empty enough to hold, and the more it is stirred, the more it flows endlessly. This is exactly how they differ from those who are light and full.

輕盈薄識非遐福。輕盈薄識不見於其身而見於其後。裴行儉云：士有文才而浮急淺露，豈享富貴之耶。管輅云：處崇宦而自視巍巍然，非遐福之器也。秘決云：大舜微時，耕稼陶漁，艱苦無不履歷，及身處九重，玉食萬國，自是不以為欲然，無異耕稼陶漁之時，祿位名壽，兼而有之，福流子孫，真遐福之器哉。

A person who is superficial and lacks depth of understanding cannot enjoy long-term blessings. This superficiality and lack of depth often manifest in their descendants rather than in themselves. Pei Xingjian said: Although scholars may have literary talent, if they are impetuous, hasty, and shallow without depth, how can they ever attain wealth and honor? Guan Lu said: One who holds a high official position and looks down upon others with a sense of superiority does not possess the capacity to enjoy long-lasting blessings. A secret saying states: Great舜, when he was of humble origin, experienced various hardships such as farming, making pottery, and fishing. When he eventually ascended the throne and enjoyed the sustenance of the entire realm, he never became arrogant or complacent, remaining just as he was in his days of farming, pottery-making, and fishing. Possessing official rank, reputation, and longevity together, with blessings flowing to his descendants, this is truly the measure of one who can enjoy enduring blessings. (The original text '不以为欲然' should be '不以为泰然', meaning not complacent.)

汪洋大度可延齡。絕而能續曰延，齡，年齡也。白閣道者云：腹內能容三萬斛，齡如一縷亦須延。陸賈云：漢高豁達大度。秘訣云：書云：有容德乃大。夫德者，天爵也。孟云：修其天爵，而人爵從之。即宋郊以竹渡蟻，遇胡僧相之曰，公神彩異常，必活數萬性命，後日當魁天下。夫以數萬蟻命，猶獲報之速，使活天下蒼生之命，又當何如耶，延齡之說，誠非迂也。

A person with great capacity and a broad-minded nature can prolong their lifespan. "Yan" refers to something that should have been cut off but can be continued, and "ling" means years. The White Pavilion teacher said: If one's stomach can hold three thousand hu, even if one's lifespan is as thin as a thread, it can certainly be extended. Lu Jia said: Han Gaozu was a broad-minded and magnanimous person. A secret oral transmission said: The Book of Documents states, "Having capacity, virtue becomes great." Virtue is the rank bestowed by heaven; Mencius said: Cultivate the innate rank, and the worldly rank will naturally follow. Just as Song Jiao used bamboo branches to build a bridge to rescue ants flooded by water. Later, he met a Hu monk who looked at his face and said: Your spirit and appearance are greatly different from before; you must have saved several tens of thousands of lives, and you will certainly pass the imperial examination as the top scholar. Saving several thousand ants already brings such a swift reward, how much more so saving the lives of the people of the world? Therefore, the saying "broad-mindedness prolongs life" is indeed not a hollow or impractical statement.

子輿□巖師萬世。孟柯，字子輿，□巖，氣象□巖也。《風鑑》云：□巖器宇旋旋生。《通仙錄》云：□巖器宇旋旋露，有類古玉埋千秋。《清鑑》云：孟子巖巖，泰山氣象，能賤齊宣之祿萬鍾。秘訣云：夫有德者，其器宇恢廓，輕萬鍾一節，未足以窺其微，使務名者亦能之，畢竟於平時見義無難色，方得之，古人謂觀其所忽是也。

Mencius had an imposing appearance, capable of being a teacher for all generations. Mencius was named Ke and given the courtesy name Zi Yu. "Rock-like" describes his lofty and majestic bearing, as if towering like a mountain rock. The "Fengjian" says: a rock-like bearing unfolds layer by layer. The "Tong Xian Lu" says: a rock-like bearing emerges layer by layer, like an ancient jade buried for a thousand years suddenly appearing in the light. The "Qing Jian" says: Mencius had an imposing bearing, like Mount Tai, so he regarded the generous salary of ten thousand measures of grain offered by King Xuan of Qi as light. A secret oral诀 says: a person of virtue has a broad and vast capacity. Just looking at his disregard for the generous salary of ten thousand measures of grain is not enough to see his subtleties, because those who seek fame can also do that. Indeed, one must observe his calmness when encountering matters that conform to righteousness, without any sign of hesitation, to truly recognize his virtue. The ancients said, "Observe what he neglects"—looking at his behavior in casual moments—this is exactly what they meant. (The original text mistakenly wrote "Meng Ke" instead of "Meng Ke".)

夷吾卑俠佐姜齊。管仲，字夷吾，相齊桓公，伯諸侯。孔子曰：管仲之器小哉。朱子注云：局量褊淺，規模卑狹，謂其得君行道而以伯終也。秘訣云：或謂孔子論管仲之器小，朱子釋曰：局量褊淺，規模卑狹，此論事功，末論其德容。葆和子曰：不然，器者，吾身之德，發而為容，有其德便有其器，有其器便有其容。事功即德器之見於行也，故古人見其禮而知其政，聞其樂而知其德。袁柳莊曰：聞人之聲，而知其素，其意於此同。

Guan Zhong had a limited and narrow capacity, capable only of assisting the Qi state of the Jiang surname to dominate. Guan Zhong, whose given name was Yiwu, served as the prime minister of Qi Huan Gong, enabling Huan Gong to become the hegemon among the feudal lords. Confucius said: Guan Zhong had a small capacity. Zhu Xi explained: his scope was narrow and shallow, his scale low and confined, meaning that he had the opportunity to serve a wise ruler and promote the great way, yet he only achieved hegemony. A secret oral formula says: some people think Confucius said Guan Zhong had a small capacity, Zhu Xi interpreted it as narrow and shallow scope and low and confined scale, which is judging based on his achievements, but has not yet discussed his virtue and bearing (the original text says 'end' but should be 'not'). Bao Hezi said: not so. What is called 'capacity' is one's own virtue, and when it is expressed, it becomes appearance; having that virtue means having that capacity, having that capacity means having that bearing. Achievements are merely the manifestation of virtue and capacity in actions. Therefore, ancients could know a country's political affairs by observing its rites and rituals, and could know its moral education by hearing its music. Yuan Liuzhuang said: listening to a person's voice can reveal his character—this is the same meaning.

此特公私毫髮間。用心有公私之別。玄談云：丰姿異，骨格奇，再觀才器設施為。才濟變，意有私，小人君子不同歸。朱文達曰：公道私情，此事間不容髮。秘訣云：夷吾葵丘之會，名尊周室，實伯齊桓。公私之不同，宣尼知之。所以器不能王齊而伯終也。假如既有此才器，有奇形，且至大公無我，不惟福庇於一身一家，大君赤子，亦蒙其福矣。人之德器，顧不重哉。

The difference between a gentleman and a petty person lies only in a hair's breadth between public and private interest: if one's heart is devoted to the public good, the outcome will be different. The "Xu Tan" says: even if someone has an extraordinary appearance and a unique character, one must still look at his ability and capacity. If his talent is sufficient to deal with changing situations, but his intention is mixed with private interest, then the petty person and the gentleman will ultimately take different paths. Zhu Wenda said: between fairness and personal feelings, there is not even room for a hair. A secret oral诀 says: Guan Zhong presided over the Kuigu meeting, ostensibly to honor the Zhou royal family, but actually to help Qi Huan Gong compete for hegemony. This distinction between public and private interest, Confucius saw clearly, so he said his capacity could only achieve hegemony but not the Way of the King. If one has such talent and such an extraordinary appearance, and can be completely public-spirited, then the blessing will not only benefit himself and his family, but also the ruler and the people will share in his blessings. How important is a person's virtue and capacity?

出其下者無足評。德器不及夷吾者，無足論相矣。《風鑑》云：上貴之人方人相，中下之人豈可評。成和子云：南北路頭多少人，上士吾方與論評。秘訣云：麻衣曰：形骸侷促，作事猥縮。器宇軒昂。一生快順。夫軒昂者，抱致遠之資。侷促者，顯卑瑣之態。人品已定，貴賤已殊，無足評論固宜。

Those whose capacity is still below Guan Zhong do not deserve to be discussed: those whose virtue and character fall short of Guan Zhong need not be evaluated. The "Fengjian" says: only the upper class of noblemen are worthy of the method of judging people's characters, while the middle and lower classes are not worth commenting on. Cheng Hezi says: among the countless people coming from the south and going to the north, I only evaluate those of the upper class. The secret oral诀 says: "The Ma Yi method of physiognomy states: those with cramped physical appearance tend to act timid and petty; those with grand demeanor will have a smooth and pleasant life. Those with lofty bearing possess the quality for great achievements, while those with restricted appearance display a lowly and trivial disposition. Once a person's character is determined and his status is established, it is natural to say that those not worthy of evaluation should not be commented on."

福若水兮德若器。德隨器付。《玉管訣》云：雖然論相而論福，尤必觀器面知德。度冥經云：人有一分德器，必有一分衣祿。十分德器，必有十分衣祿。秘訣云：福水德器之喻，極善比方者也。吾曾讀史，見古人作欹器者，中則正，滿則覆。限於其器也。始知德福小者，亦猶欹器之有限也。

Blessing is like water, and virtue is like the vessel that holds the water. The amount of water it can hold depends entirely on the size of the vessel, and so does the amount of blessing that comes with it. The "Juguanjue" says: Although judging by appearance is for judging blessing, it is especially necessary to first look at one's capacity, from which we can know his virtue (the original text says "face" but should be "and"). The "Duming Jing" says: A person with one part of virtue will surely have one part of clothing and food; with ten parts of virtue, he will surely have ten parts of clothing and food. A secret oral诀 says: Comparing blessing to water and virtue to the vessel, this analogy is very apt. I have read historical books and seen that ancients made a kind of "qiyi," a vessel that becomes upright when half-filled with water and overturns when full — this is limited by the vessel's capacity. From this I have come to understand that those with small virtue and small blessing are just like the qiyi, limited in capacity.

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

The vessel is shallow and small; once water is poured in, it overflows immediately. Similarly, a person with a narrow mind has little fortune. The "Ghost Arrow" says: having a poor appearance and thin fortune is due to past karma; having a narrow mind yet only blaming heaven is foolish. A Buddhist monk said: small people may have square appearances, but you don't see those who beg for leftovers from sacrifices? When they are content, they are proud and boastful before their wives; they are easily full and easily overflow, showing great stubbornness. In the dark they beg humbly, but in the daytime they boast loudly. With a shallow mind but full ambition, they lack long-term vision. Even if they become rich and noble, they will remain ordinary.

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

A secret oral formula says: It was said that Confucius had a navel deep enough to hold seven plums, and so did Dong Zhuo. The classic on physiognomy states that the navel is the external manifestation of the five internal organs; it prefers to be deep and wide, and fears to be narrow and small. Those with the navel positioned higher are intelligent, while those with it lower are dull. Since Confucius possessed the extraordinary feature of a navel deep enough to hold seven plums and became a sage of all time, then Dong Zhuo should have also become a sage. But instead, he arrogantly told Lu Zhi: "We both hold the position of a regional governor, yet you are still only a middle-ranking official?" Lu Zhi replied: "You and I were originally both swans, but now you have become a phoenix." Dong Zhuo was pleased with this. It is evident that if Dong Zhuo truly possessed Confucius' virtue and also his physical appearance, he would have been Confucius himself. But why did he eventually meet a violent end, being burned alive with a lamp placed on his navel? It is precisely because his virtue did not match his appearance.

得志崢嶸泯德色。德色，驕矜之態。泯，無跡也。《風鑑》云：紅紫黃光起福堂，崢嶸得志喜非常。謝靈運云：得志之人輕可識，辨取崢嶸及德色。秘訣云：富貴得志之氣，三光五澤、此正本來之色也。人若處此富貴之時，未嘗不以富貴驕人，其傲慢之氣，有不及檢柬於處已待人之時，圭角發露，此德色也，學力到，涵養純，則無矣。

When a person is successful and prominent, he can eliminate the appearance of "de color" without leaving any trace, which shows cultivation. "De color" refers to an attitude of self-satisfaction due to virtue, and "泯" means to leave no trace. The "Wind and Mirror" says: when the areas around the forehead (the two sides of the forehead) show a red, purple, yellow, and lustrous glow, it indicates a state of prominence and great good fortune. Xie Lingyun said: a successful person is easy to recognize, just by observing the prominent aura and the de color on his face. A secret oral诀 says: the aura of a person who is wealthy and successful will show three lights and five colors, which is his natural appearance. When a person is in a wealthy and prosperous state, he is bound to show off his wealth and status to others. That arrogance, which is not checked in his dealings with people, reveals sharp edges, which is the de color. When his learning is thorough and his cultivation is mature, this de color will disappear. (The original text says "检柬" but it should be "检束".)

失時落魄絕狐媚。落魄，猶言喪氣也。狐善媚，故曰狐媚。《風鑑》云：失志落落坐立欹。成和子云：落魄貧寒無媚態，相中唯有此人稀。秘訣云：世間惟有貧賤至易移人、飢寒迫於身，壯氣消磨，雄心頓挫。鮮不奴顏拽招十王公。程子詩：富貴不淫貧賤樂、男兒到此是豪雄，此相之謂也。

When one is in a state of despair and hardship, lacking any trace of flattery is considered a good appearance. "Luo po" refers to being in a state of depression and decline; foxes are skilled at flattery, so offering flattery is called "hu mi." The "Feng Jian" says: when a person has lost their aspirations, they appear listless and dispirited, whether sitting or standing, their posture is slouched. Cheng Hezi says: a person who is in poverty and hardship yet shows no flattery is most rare in physiognomy. A secret oral诀 says: nothing is easier to change a person than poverty and low status: when hungry and cold, one's vigor is worn down, ambitions are defeated, and few are able to show subservience and flattery towards nobles and officials. Cheng Hao's poem says: when rich and powerful, one does not indulge; when poor and humble, one still finds joy, and a man who can achieve this is considered a hero. This is exactly the kind of appearance being discussed.

任是不□難錄取。不□，貌惡寢小也。胡僧云：休嫌貌不□，白壁璞中藏。裴中立云：白題像，爾聲不□，爾貌不□，一點靈臺丹青莫狀。秘訣云：人形甚美，必有甚惡，人形甚惡，必有甚美。誠能知美中有惡，惡中有美，相術不減於姑布子卿矣。

Even if someone's appearance is not impressive, it doesn't necessarily mean they are not valuable. The term 'not impressive' refers to being ugly and short in stature. A Buddhist monk said: Do not despise someone for their unimpressive appearance, for a white jade is hidden within an uncarved stone. Pei Du (whose courtesy name was Zhongli) wrote a self-portrait saying: Your voice is not impressive, your appearance is not impressive, but that one point of spiritual clarity cannot be captured by painting. A secret oral诀 says: Those whose appearance is extremely beautiful must have some extremely ugly aspects; those whose appearance is extremely ugly must have some extremely beautiful aspects. If one truly understands that beauty contains evil and evil contains beauty, then the art of physiognomy would not be inferior to the famous ancient physiognomist Gu Bu Zi Qing.

心生相貌立□基。□基，寓言心地也。《人倫賦》云：借使修德於心，吉凶可易。陳圖南云，心發善端諸福集。麻衣云：末觀形貌，先相心田。秘訣云：心生相貌，以理言也。夫人心雕琢太甚，生理盡矣。具有美形，術見有減，惟福白減耳，培養方寸，生理全矣，雖有惡形，未嘗有改，惟福自增耳，學術者此不可不知。

A person's appearance originates from the heart, so one must first establish a solid foundation. The missing character above "基" refers to the heart's nature. The "Human Relationships Treatise" states: If one can cultivate virtue on the heart, good and bad fortune can be transformed. Chen Tuan said: When the heart generates good thoughts, various blessings will gather. The "Hemp-Robe Physiognomy Method" says: Do not first look at physical appearance, but first examine the heart's field. A secret oral transmission says: The heart can generate appearance, which is speaking from the perspective of principle. If a person's inner machinations are overly refined, the principle of life will be cut off; even if one has a good appearance, physiognomy cannot show any reduction, but blessings will have already decreased in secret. Conversely, if one can cultivate the mind within, the body will be complete. Even if one has an evil appearance, the appearance may not change, but blessings will naturally increase. Those who study physiognomy must not be unaware of this point. The original text had "白减" which should be "自减," and "术见" which should be "相见" and similar corrections.

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

The above five essays on physiognomy cover all the subtle and detailed aspects, including everything from the most essential principles of various schools of physiognomy. At first glance, the text is concise; upon careful consideration, its meaning is boundless. I have cherished it for a long time, how could I dare to keep it to myself? Now I am making it public to share with fellow practitioners (the original text says '馀' which should be '余').

天中 天庭 司空 中正 印堂 山根 年上 壽上 準頭 人中 水星 承槳 地閣

These are the thirteen main areas on the face, from top to bottom, known as the "Thirteen Key Points" by physiognomists. They form the framework for the entire facial analysis. Starting from the midpoint of the hairline at the top of the forehead, called "Tianzhong," they proceed downward in order: "Tianting" (upper center of the forehead), "Sikong" (center of the forehead), "Zhongzheng" (near the eyebrows, below the forehead), "Yingtang" (between the eyebrows), "Shangen" (the root of the nose between the eyes), "Nianshang" (upper part of the nose), "Shoushang" (lower part of the nose), "Zhun tou" (nose tip), "Renzhong" (the groove below the nose), "Shuxing" (mouth), "Chengjiang" (the depression below the lower lip), and "Dige" (chin). These thirteen points form a central line, and each point is accompanied by a circle of smaller related areas. The following verse lists the areas on either side of each point.

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

The first position, "Tianzhong," is located at the center of the forehead above the hairline, opposite to "Tianyue." Arranged sequentially on both sides are "Zuoxiang," "Neifu," then "Gao Guang," "Chiyang," "Wukuo," followed by "Junmen," "Fujiao," and "Bian di." The area around Tianzhong governs early years of life and the blessings from ancestors, as well as relations with government officials and noble persons. The second position, "Tianting," is below Tianzhong, with the sides connected to "Rijiao" and "Yuejiao." Further out are "Longjiao," "Tianfu," "Fangxinmu," along with "Shangmu," "Sishai," "Zhantang," and the outermost is "Yimǎ" and "Diaoting." This area indicates the presence or absence of parents and matters related to travel and relocation. Bright and clear coloration is favorable, while dull and dark coloration is unfavorable. The third position, "Sikong," is at the center of the forehead, before the brow angle, with the sides connected to "Shangqing" and "Shaofu." Further out are "Jiaoyou," "Daoyong," and "Jiaoe." The thick part above the eyebrows is called "Shanlin," from which one can judge whether one receives assistance from virtuous persons. Sikong governs official career and status.

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

The fourth position, "Zhongzheng," is located in the center near the eyebrows, with tiger horns and ox horns on both sides, and the auxiliary bones extending outward. There are also dark horns, axe cuts, and the canopy, with the outermost being the hall of fortune, colorful clouds, and the outskirts. Zhongzheng governs official rank and the overall fortune of the year. The fifth position, "Yintang," is between the two eyebrows, with the locking lock on the sides, and the left sun, a missing character, and the forest extending outward. There are also wine cups, pavilions, and the gate of splendor facing each other, with the outermost being the path of calamity, alleyway, and green path. Yintang is the location of the命宫, governing the fundamental success and failure of a person's life. The sixth position, "Shan Gen," is at the root of the nose between the two eyes, with the sun (eye head), middle yang, lesser yang, and outer yang on both sides, connecting to the fish tail (eye tail), the gate of deceit, and the divine light, as well as the granary well and the great gate. The outermost part conceals the Black Tortoise. Shan Gen governs illness and marriage.

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

The seventh position, "Year" (年上), is located on the upper part of the nose. On both sides are the positions of the husband, followed by the elder son, middle son, and youngest son. Outside these are the positions of the golden cabinet, forbidden room, and thief. Further out are the positions of the wandering soldiers, written records, and jade hall. The "Year" position governs the middle years of life and wife and children. The eighth position, "Longevity" (寿上), is located on the lower part of the nose, closely adjacent to the golden cabinet. Next are the positions of returning home, upper hall, and front. On both sides are the positions of the aunt, cousin, sister, younger sister, and brothers. Outside these are the positions of the nephew, life gate, and the foundation of the school. The "Longevity" position governs longevity and the six relations. The ninth position, "Tip of the Nose" (准头), is the tip of the nose. On both sides are the positions of the blue platform and the chief judge (the left nasal wing is the blue platform, the right nasal wing is the chief judge). Below these are the positions of the laws and regulations, the stove, and the palace. Further back are the positions of the imperial steward, the granary, and the rear hall. The outermost positions are the gatekeepers, soldiers, and the seal. The "Tip of the Nose" governs wealth and integrity, and is the central point of the face.

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

The tenth position, "Renzhong" (Human Pivot), is the groove below the nose, facing the "Jingbu" (Well Department). Nearby are "Zhangxia" (Tent Below), "Xicui" (Fine Kitchen), and "Nongge" (Inner Chamber), then outward are "Xiaoshi" (Minor Attendant), "Pucong" (Servants), and "Jitang" (Entertainment Hall), and the furthest is "Yingmen" (Infant Gate), "Boshi" (Doctor), and "Xuanbi" (Suspension Wall). "Renzhong" governs descendants and the length of one's life. The eleventh position, "Shuxing" (Water Star), is the mouth, facing the "Gemen" (Gate). Beside it are "Beilin" (Northern Neighbor) and "Weixiang" (Winding Lane), leading directly to "Tongqu" (Broad Road), then there are "Keshi" (Guest House), "Binglan" (Military Lane), and "Jia ku" (Family Storehouse), and the furthest are "Shanglv" (Merchant Travelers), "Shengmen" (Life Gate), and "Shantou" (Mountain Head). "Shuxing" governs food, trust, and the fortune in old age. The twelfth position, "Chengjiang" (Receiving Stream), is the concave area below the lower lip, governing the safety of the ancestral home. Nearby are "Sunzhu" (Grandson's House), "Waiyuan" (Outer Courtyard), and "Lin yuan" (Forest Garden), below are "Xiamu" (Lower Tomb), "Zhuangtian" (Farm Land), and "Jiu chi" (Wine Pool), and the furthest are "Jiaokuo" (Suburb), "Huangqiu" (Waste Hill), and "Dalu" (Road) (the original text says "Huangjin" but should be "Huangqiu"). "Chengjiang" governs property and the calamity of wine and food. The thirteenth position, "Dige" (Earth Pavilion), is the chin. Following it is "Xia she" (Lower Residence), beside it are "Nupu" (Servants), "Tui mo" (Grinding Mill), and "Kengqian" (Ditch), then outward are "Diku" (Earth Storehouse), "Pipi" (Pond), and "Ge Ya" (Geese and Ducks), and the furthest is "Dahai" (Great Sea), "Zhouchē" (Boat and Cart). A full and round "Dige" indicates that in old age, one will have sufficient land, house, and servants, and will have no worries about traveling by boat or cart.

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

The following includes three sections: "Song of the Flowing Year Positions," "Mantra of the Vital Energies," and "Song of the Limitations," all discussing the areas on the face where the flow of destiny occurs each year, and judging the fortune of the year based on the condition of these areas. To calculate the flow of the year's vital energy, men look at the left side and women at the right side, each following their own sequence. The first two years move along the "Tian Lun" (the upper edge of the ear), representing the initial years' fortune; the third and fourth years follow the ear to the "Tian Cheng"; the fifth, sixth, and seventh years move along the "Tian Kuo" and "Chui Zhu" (the earlobe and ear垂); the eighth and ninth years return to the upper part of the Tian Lun. The tenth and eleventh years move along the "Ren Lun" (the middle part of the ear), and if the ear is prominent and the earlobe is reversed, it indicates conflicts and losses. The twelfth, thirteenth, and fourteenth years move along the "Di Lun" (the lower edge of the earlobe), and if the Di Lun faces the mouth, it indicates a long and healthy life.

十五火星居正額，十六天中骨法成，十七十八日月角，遠逢十九應天庭，輔角二十二十一，二十二歲至司空，二十三四邊城地，二十五歲逢中正，二十六上主丘陵，二十七年看墳墓，二十八遇印堂平，

At fifteen, the "Mars" position is located at the very top of the forehead; at sixteen, the "Heaven's Center" position is reached, and one should check whether the bone structure here has developed into a raised area; at seventeen and eighteen, the "Sun Angle" and "Moon Angle" (the bone areas above the eyebrows) are reached, which indicate the parents' fortune; at nineteen, the position moves to "Heaven's Field"; at twenty and twenty-one, it reaches "Assistant Angle"; at twenty-two, it arrives at "Minister's Void"; at twenty-three and twenty-four, it moves to "Border City" and "Border Land" (the areas near the hairline on the sides of the forehead); at twenty-five, it meets "Middle Righteousness"; at twenty-six, it reaches "Hill and Valley"; at twenty-seven, it examines "Grave and Tomb" (the areas on the sides of the eyebrows); at twenty-eight, it encounters "Seal Hall," which should be flat, full, bright, and moist, indicating a smooth year. This passage describes the fortune of the forehead over ten years. A good forehead appearance suggests success in youth.

廿九三十山林部，三十一歲凌雲程，人命若逢三十二，額右黃光紫氣生，三十三行繁霞上，三十四有彩霞明，三十五歲太陽位，三十六上會太陰，中陽正當三十七，中陰三十八主亨，少陽年當三十九，少陰四十少弟兄，

At twenty-nine and thirty years old, the "Mountain Forest" section is examined (the sides near the hairline above the eyebrows); at thirty-one, the "Soaring Clouds" section is examined; at thirty-two, it moves to the right side of the forehead, and if a yellow or purple glow appears there, it is a good omen; at thirty-three, the "Abundant Clouds" section is examined; at thirty-four, the "Rainbow Clouds" section is examined, with a bright and smooth appearance being best. At thirty-five, the "Sun" position is examined (the area above the left eye); at thirty-six, the "Moon" position is examined (the area above the right eye); at thirty-seven, it is at the "Central Yang" position; at thirty-eight, it is at the "Central Yin" position, indicating smooth progress; at thirty-nine, it is at the "Less Yang" position; and at forty, it is at the "Less Yin" position. The Sun, Moon, Central Yang, Central Yin, Less Yang, and Less Yin positions divide the area around the eyes from inside to outside into six sections. During these six years, the clarity or turbidity of the eyes is most important to observe.

山根路遠四十一，四十二造精舍宮，四十三歲登光殿，四旬有四年上增，壽上又逢四十五，四十六七兩顴宮，準頭喜居四十八，四十九入蘭臺中，庭尉相逢正五十，人中五十一人驚，五十二三居仙庫，五旬有四食倉盈，五五得請祿倉米，五十六七法令明，五十八九遇虎耳，耳順之年遇水星，

At forty-one, he reaches the 'Mountain Root' position, with the journey still long; at forty-two, he arrives at the 'Purity Hall' palace; at forty-three, he ascends the 'Light Hall'; at forty-four, he moves to the 'Age' position, with gradually increasing fortune; at forty-five, he again encounters the 'Longevity' position; at forty-six and forty-seven, he moves to the left and right 'Cheekbone' palaces, which signify authority; at forty-eight, he is fortunate to be at the 'Tip of the Nose' (the tip of the nose), which is the proper position for wealth; at forty-nine, he enters the 'Lan Terrace' (the left nostril wing); at fifty, he precisely reaches the 'Court Official' (the right nostril wing, the original text says 'Court Official'); at fifty-one, he moves to the 'Human Passage' (the philtrum), and if this area is deep, it indicates longevity; at fifty-two and fifty-three, he moves to the 'Immortal Repository'; at fifty-four, he reaches the 'Food Granary', which is favorable for abundance; at fifty-five, he gains 'Salary Granary' rice; at fifty-six and fifty-seven, he moves to the 'Laws and Orders' (the two lines beside the nose), which should be deep and clear; at fifty-eight and fifty-nine, he encounters the 'Tiger Ears'; at sixty years old (the age Confucius called 'hearing with ease'), he moves to the 'Water Star', which is the mouth.

承漿正居六十一，地庫六十二三逢，六十四居陂池內，六十五處鵝鴨鳴，六十六七穿金縷，歸來六十八九程，逾矩之年逢頌堂，地閣頻添七十一，七十二三多奴僕，腮骨七十四五同，七旬六七尋子位，七十八九丑牛耕，太公之年添一歲，更臨寅虎相偏靈，八十二三卯兔宮，八十四五辰龍行，八旬六七巳蛇中，八十八九午馬輕，九旬九一未羊明，九十二三猴結果，九十四五聽雞聲，九十六七犬吠月，九十八九買豬吞，

At sixty-one, the "Chengjiang" position is active; at sixty-two and sixty-three, the "Diku" position is encountered; at sixty-four, the "Bichí" position is active; at sixty-five, the "Eya" position is active; at sixty-six and sixty-seven, the "Jinlu" position is active; at sixty-eight and sixty-nine, the "Guilai" position is active. At seventy years old, which is the age Confucius referred to as "acting from the heart without exceeding the boundaries," the "Songtang" position is encountered; at seventy-one, it reaches the "Dige" position; at seventy-two and seventy-three, the "Nubu" position is active; at seventy-four and seventy-five, the "SaiGu" position is active; at seventy-six and seventy-seven, the "Zi" position is sought; at seventy-eight and seventy-nine, the "Chou Niu" position is active. At eighty years old, which is called the "Taigong's year" because Jiang Taigong met King Wen at eighty, an additional year is added, so at eighty and eighty-one, the "Yin Hu" position is encountered, and the interpretation is particularly accurate; at eighty-two and eighty-three, the "Mao Tu" palace is active; at eighty-four and eighty-five, the "Chen Long" position is active; at eighty-six and eighty-seven, the "Si She" position is active; at eighty-eight and eighty-nine, the "Wu Ma" position is active; at ninety and ninety-one, the "Wei Yang" position is active; at ninety-two and ninety-three, the "Shen Hou" position is active; at ninety-four and ninety-five, the "You Ji" position is active; at ninety-six and ninety-seven, the "Xu Kuan" position is active; at ninety-eight and ninety-nine, the "Hai Zhu" position is active. This passage arranges the twelve Earthly Branches and their corresponding zodiac positions around the chin and both cheeks, indicating the areas associated with longevity.

若問人生過百歲，頤數朝上保長生，周而□始輪於面，紋痣缺陷禍非輕，限運並沖明暗九，更逢破敗屬幽冥，又兼氣色相刑剋，骨肉破敗自伶仃，倘若運逢部位好，順時氣色見光晶，五嶽四瀆相朝拱，扶搖萬里任飛騰，誰識神仙真妙訣，相逢談笑世人驚。

If one asks how to calculate beyond the age of one hundred, one should look at whether the area below the cheeks and chin (the yí) is upward curving and embracing. If it is upward, then one can preserve growth. The flow of years cycles repeatedly (the original text here has a missing character), going through the face in successive rounds; if there are markings, black spots, or defects on the areas passed through, the misfortunes will be serious. When one's fortune and destiny meet and clash, and one encounters the years of the clear nine and hidden nine (such as nineteen, twenty-nine, and the hidden numbers of nine), and also meets with the breakdown of the corresponding body parts, one will fall into dark and dangerous situations; if further more, the color and the body part are in mutual control and conflict, then family members will break down, and oneself will be lonely and destitute. Conversely, if one's fortune is favorable and the corresponding body part is well developed, and the current color is bright and lustrous, the five mountains (forehead, chin, nose, both cheeks) and four rivers (ears, eyes, mouth, nose) mutually support and embrace each other, then it will be like a great鹏 soaring upward, able to fly anywhere for thousands of miles. Who can recognize this divine and wonderful secret, and in a conversation and laughter, can judge people's fates and astonish the world.

運氣口訣。水形一數金三歲，土厚惟將四歲推，火赴五年求順逆，木形二歲□何疑。金水兼之從上下，若云水火反求之。土自準頭初主限，周而□始定安危。

This is a mnemonic for determining the starting age for calculation based on the five elements. For people of the water type, the count begins at one year old. For those of the metal type, it starts at three years old. For those of the earth type with a heavy constitution, it starts at four years old. For those of the fire type, the calculation is based on five years as a cycle, proceeding in both forward and reverse directions. For those of the wood type, the count begins at two years old, without doubt. If someone has both metal and water types, the calculation proceeds in the order from top to bottom. If someone has both water and fire types, the calculation proceeds in the reverse order, from bottom to top. For those of the earth type, the starting point is the tip of the nose, and the calculation cycles repeatedly from there, determining the safety and dangers of each year accordingly.

識限歌。八歲十八二十八，下至山根上至髮。有無活計兩頭消，三十印堂莫帶殺。三二四二五十二，山根上下準頭止。禾倉祿馬要相當，不識之人莫亂指。五三六三七十三，人面排來地閣間。逐一推詳看禍福，火星百歲印堂添。上下兩截分貴賤，倉庫分平定有無。此是神仙真妙訣，莫將胡亂教庸夫。

This is a mnemonic for dividing the years into segments called "limits" based on the numbers eight, two, and three. The first group includes the ages of eight, eighteen, and twenty-eight, during which the area of the face covered starts from the mountain root and goes up to the hairline; during this period, the success or failure of family affairs is revealed at the beginning and end. By thirty years old, the area of the forehead is reached, and it is crucial to avoid any bad patterns or negative energy on the forehead. The second group includes the ages of thirty-two, forty-two, and fifty-two, during which the area covered starts from the mountain root and goes down to the nose bridge; during this period, one should check whether the "hucang" and "lumu" areas correspond with the face. Those who do not understand should not arbitrarily point out the areas. The third group includes the ages of fifty-three, sixty-three, and seventy-three, during which the face is examined in order from the mountain root all the way to the earth chamber. Each area should be carefully analyzed to determine the fortune of the year. The "fire star" (the center of the forehead) and the forehead area can be calculated up to the age of one hundred. In general, the face is divided into two parts: the upper part determines status and rank, while the lower part, specifically the cheeks and the earth chamber, determines the abundance or scarcity of wealth. This is a truly marvelous secret, and it should not be carelessly taught to the unlearned.

一命宮 二財帛 三兄弟 四田宅 五男女 六奴僕 七妻妾 八疾厄 九遷移 十官祿 十一福德 十二相貌 十二宮總訣 相容貴賤

Face analysis divides the face into twelve specific areas, each governing a particular aspect, known as the "Twelve Palaces": the first is the Palace of Destiny (between the eyebrows, the imprint area), the second is the Palace of Wealth (the nose), the third is the Palace of Brothers (the area above the eyebrows), the fourth is the Palace of Home (the eyes), the fifth is the Palace of Children (the area below the eyes, the tear channels), the sixth is the Palace of Servants (the sides of the chin), the seventh is the Palace of Spouse (the tail of the eye, the fish tail, and the奸门), the eighth is the Palace of Illness (the root of the nose), the ninth is the Palace of Migration (the eyebrow angle and the Heavenly Granary), the tenth is the Palace of Official Rank (the middle and upper part of the forehead), the eleventh is the Palace of Fortune and Virtue (the Heavenly Granary connected to the chin), and the twelfth is the Palace of Appearance (the entire face divided into three parts). In addition, there are sections called "Twelve Palaces Summary" and "Judging Appearance for Wealth and Status." Below, each palace is explained with a poem and a discussion, detailing the matters each palace governs and the corresponding color changes that indicate their conditions.

一命宮。詩曰：眉眼中央是命宮，光明瑩淨學須通，若還紋理多□滯，破盡家財及祖宗。命宮者，居兩眉之間，山根之上。光明如鏡，學問皆通。山根平滿，乃主福壽。土星聳直，扶拱財星。眼若分明，財帛豐盈。額如川字，命逢釋馬，官星果若如斯，必保雙全富貴。凹沉必定貧寒，眉接交相成下賤。亂理離鄉又克妻，額窄眉枯，破財□。

The first is the 'Ming Gong' or destiny palace. The poem says: the midpoint between the two eyebrows and eyes is the Ming Gong. If it is bright and clean, one's learning will naturally be proficient; if the lines are chaotic and the color is dull, one will exhaust the family's ancestral wealth. The Ming Gong is located between the two eyebrows, above the mountain root, which is also called the 'Yin Tang'. If it is as clean as a mirror, one's studies and knowledge will be smooth. A flat and full mountain root indicates good fortune and longevity. 'Tu Xing' refers to the nose being high and straight, which supports and protects as the wealth star. If the eyes are clear and distinct, wealth will be abundant. A 'Chuan' character mark on the forehead, combined with the Ming Gong corresponding to the post horse (at the side of the forehead), and the official star also being strong, will certainly result in both official position and wealth. If the Ming Gong is sunken and low, one will certainly be poor. If the eyebrows meet and invade the Yin Tang, the person will be of low status. Chaotic patterns indicate leaving home and harming one's wife; a narrow forehead and dry eyebrows indicate financial loss.

命宮論曰：印堂要明潤，主壽長久。眉交者，身命早傾。懸針主破，克妻害子。山嶽不宜昏暗，有川字紋者，為將相。平正明潤身常吉，得貴人之力。氣色青黃虛驚，赤主刑傷，白主喪服哭悲，黑主身亡，紅黃主壽安，終身吉兆。

The section on the命宫 (Destiny Palace) states that the印堂 (the area between the eyebrows) should be bright and moist, indicating a long life. If the two eyebrows connect and encroach upon the印堂, it signifies early misfortune and loss of fortune and life. If there is a vertical line shaped like a 'suspension needle' in the middle of the印堂, it indicates destruction and harm to wife and children. The area around the中岳 (central mountain, referring to the印堂 region) should not be dark; if it has three vertical lines forming a '川' shape and the color is bright and moist, it indicates high official rank. If the印堂 is flat, clear, and moist, then the person is generally fortunate and can receive help from the Nobleman. Now looking at the color: a bluish-green with a yellow tinge indicates a minor fright, a reddish color indicates punishment or conflict, a whitish color indicates mourning or crying, and a black color indicates death. If red and yellow colors appear, it indicates longevity and safety, which is a sign of lifelong good fortune.

二財帛。詩曰：鼻主財星瑩若隆，兩邊廚灶若教空。仰露家無財□栗，地閣相朝甲櫃豐。鼻乃財星，位居土宿。截簡懸膽，千倉萬箱。聳直豐隆，一生財旺。富貴中正不偏，須知永遠滔滔。鷹嘴尖峰。破財貧寒。莫教孔仰，主無隔宿之糧。廚灶若空，必是家無所積。

The second is the "Wealth and Treasure Palace." The poem says: the nose is the star governing wealth, and it should be bright, smooth, and prominent. If the two "kitchen stoves" (the nostrils) are hollow and exposed, it is not good. If the nostrils are upturned, the family will not be able to store even a day's worth of grain. If the "earth hall" (chin) is directed upward and forms an arch, and the "jade cabinet" (cheeks) are full, then the family will have substantial wealth. The nose is the wealth star, belonging to the Earth element, so it is called "Earth Host." A nose bridge straight as a cut bamboo tube and a nose tip round like a hanging gallbladder indicate great wealth. A prominent and straight nose bridge signifies a prosperous fortune throughout life. If the nose is well-formed and not crooked, wealth will be long-lasting and continuous. If the nose tip is sharp and hooked like an eagle's beak, it indicates financial loss and poverty. One must not have the nostrils pointing upward, as this indicates having no grain left over from the previous day. If the two nostrils (kitchen stoves) are hollow and sunken, the family will certainly have no savings.

財帛宮論曰：天倉、地庫、金甲櫃、井、灶，總曰財帛官。須要豐滿明潤，財帛有餘，忽然枯削，財帛消乏。有天無地，先富後貧。天薄地豐、始貧終富。天高地厚，富貴滿足，蔭及子孫。額尖窄狹、一生貧寒。井灶破露，廚無宿食。金甲櫃豐，富貴不窮。氣色昏黑。主破失財祿，紅黃色現，主進財祿。青黃貫鼻、主得橫財。二櫃豐厚，明潤消和，居官而受賞賜。赤主口舌。

The Wealth and Resources Palace is discussed as follows: the Heavenly Granary (the sides of the forehead), the Earth Store (the sides of the chin), the Golden Armor Cabinet (the cheeks), and the Well and Stove (the nostrils) together form the Wealth and Resources Palace (the original text mistakenly says 'official' instead of 'palace'). These areas should be full and bright to indicate an abundance of wealth. If they suddenly become dry and thin, it indicates a decline in wealth. If there is only the Heavenly Granary but not the Earth Store, one will be rich first and then poor. If the Heavenly Granary is thin but the Earth Store is full, one will start poor but eventually become rich. If the Heavenly Granary is high and the Earth Store is thick, one will achieve great wealth and honor, and also benefit future generations. A narrow forehead indicates a life of poverty. If the nostrils are broken or exposed, the kitchen will not have food left over from the previous day. If the Golden Armor Cabinets on the cheeks are full, there will be endless wealth. Now looking at the complexion: a dark color indicates loss of wealth and status. A red or yellow color indicates gaining wealth and status. A greenish-yellow complexion reaching the nose indicates unexpected gains. If the two cabinets on the cheeks are full and the complexion is bright and harmonious, officials will receive rewards. If the complexion turns red, it indicates disputes and conflicts.

三兄弟。詩曰：眉為兄弟軟徑長，兄弟生成四五強，兩角不齊須異母，交連黃簿送他鄉。兄弟位居兩眉，屬羅計。眉長過目，三四兄弟無刑。眉秀而疏，枝幹自然端正。有如新月，和同水遠超群。若是短粗，同氣連枝見別。眉環塞眼，雁行必疏。兩樣眉毛，定須異母。交連黃薄，自喪他鄉。旋結回毛。兄弟蛇鼠。

The third is the 'Brotherhood Palace'. The poem says: the eyebrows indicate brothers; they should be soft and long. If the eyebrows are well formed, there will be four or five brothers, all healthy. If the two eyebrows have uneven corners, it indicates brothers from different mothers. If the eyebrows are connected and the color is dry, yellow, and thin, it suggests brothers who die in foreign lands. The Brotherhood Palace is located between the two eyebrows, and in terms of stars, it belongs to the stars 'Ruo Hou' and 'Ji Du'. If the eyebrows are longer than the eyes, there will be three or four brothers without any conflicts. If the eyebrows are clear and neat, the branch of brothers will naturally be upright. If the eyebrows are like a new moon, brothers will be harmonious, with long-lasting affection beyond the ordinary (the original text 'shui yuan' should be 'yuan yuan'). If the eyebrows are short and thick, there will be separation among twin brothers. If the eyebrows encircle and press the eyes, brothers will be sparse like geese in a row. If the two eyebrows are of different lengths, it definitely means they were born from different mothers. If the eyebrows are connected and dry, yellow, and thin, the person will die in a foreign land. If there are twisted hairs curling around the eyebrows, brothers will harm each other like snakes and rats.

兄弟宮論曰：兄弟羅計，須要豐蔚，不宜虧陷。長秀則兄弟和睦，短促不足，則有分離孤獨。眉有旋毛，兄弟眾多狼性不常。眉毛散者、錢財不聚。眉毛逆生，仇兄賊弟，互相妒害，或是異姓同居。眉清有彩，孤騰清高之士。眉毛過目，兄弟和睦。眉毛中斷，兄弟分散。濃淡豐盈，義友弟兄。氣色青主兄弟鬥爭口舌，黑白，兄弟傷文。紅黃之氣，榮貴喜慶。

The section on the brothers' palace states: The two eyebrows correspond to the stars Luo Hui and Ji Du. They should be thick and dense, not lacking or sunken. Long and beautiful eyebrows indicate harmonious brothers; short and insufficient eyebrows suggest separation from brothers and loneliness. If there are spiral hairs on the eyebrows, although there may be many brothers, their nature is fierce and changeable. Disordered eyebrows indicate inability to retain wealth. Inverted eyebrows suggest mutual hatred and harm among brothers, jealousy towards each other, or living together but not being actual siblings. Clear eyebrows with a colorful glow indicate a person of high moral character and integrity. Long eyebrows extending beyond the eyes suggest harmonious brothers. A break in the middle of the eyebrows indicates separation among brothers. If the eyebrows are neither too dark nor too light, and are full and well-proportioned, brothers and friends are loyal and trustworthy. Now looking at the complexion: A bluish color on the eyebrows indicates disputes and arguments among brothers; black and white colors indicate sorrow and loss among brothers (the original text says 'injury' but should be 'loss and injury'); red and yellow colors indicate joy and prosperity from honor and wealth.

四田宅。詩曰：眼為田宅主其宮，清秀分明一樣同。若是陰陽枯更露，父母家財總是空。田宅者，立居兩眼，最怕赤脈侵睛，初作破盡家園，到老無糧作櫱。眼如點漆，終身產業榮榮。風目高眉、置稅三州五縣。陰陽枯骨，莫保田園。火眼冰輪，家財傾盡。

The fourth is the "Field and Residence Palace." The poem says: the two eyes govern this palace; the eyes should be clear and distinct, with both sides equal. If the left eye (Yang) and the right eye (Yin) are dry and sunken, with the eyeballs protruding, the property inherited from the parents will ultimately be lost. The Field and Residence Palace is located in the eyes, and the most feared thing is the intrusion of red silk blood vessels into the eyeball, which will ruin the home at the beginning and, by old age, leave no grain left for brewing wine or making alcohol. If the eyes are black and bright like lacquer, the person will have a prosperous estate throughout their life. If the eyes are like phoenix eyes and the eyebrows are high and sharp, they can acquire land and taxes from three states and five counties. If the upper and lower (Yang and Yin) parts of the eyes are dry and thin, showing the bones, they will not be able to keep the fields and gardens. If the eyes are red like fire and the white part is cold and blue like ice, the family wealth will certainly be exhausted.

田宅宮論曰：土星為田宅，主地閣要朝。天庭豐滿明潤，主田宅進益。低塌昏暗傾欹，主破田宅。若飛走不朝，田宅俱無。氣色青，主官非，田宅無成。黑主杖責。白主丁憂。紅主成，田宅喜重重。黃明吉昌，謀無不遂，君子加官，即日得升，小人得寵，利見貴人，武職或領兵馬，殺氣旺者即行師，主管財賦，或入運司等處，五品至三品，三品至二品，如是詳看六品以下，另作區處。

The Field and Residence Sector general discussion says: "The planet Saturn" corresponds to the nose, and also governs fields and residences. It is also necessary that the chin (earth mansion) faces upward to support and respond. If the heavenly court (upper forehead) is full, bright, and smooth, it indicates increasing fields and residences. If the heavenly court is low, collapsed, dark, or tilted, it indicates the destruction of fields and residences. If the forehead and chin are scattered and do not face each other, there will be no fields or residences. Now look at the complexion: if it turns blue, it indicates legal disputes and obstacles in acquiring property; if it turns black, it indicates being beaten or punished; if it turns white, it indicates the death of parents (mourning period); if it turns red, it indicates successful acquisition of property and continuous joy in fields and residences; if it is yellow and bright, it is extremely auspicious, and all endeavors will be fulfilled. Officials will be promoted and promoted on the same day, common people will receive the favor of superiors and be suitable to meet noblemen. If one is a military officer or commander of troops with strong fighting spirit, they will immediately go to war. It also indicates managing finances or being transferred to a bureau such as the transportation office. The official rank may rise from fifth class to third class, or from third class to second class. According to this detailed analysis, those of sixth class and below should be considered separately according to their ranks.

五男女。詩曰：男女三陽起臥□，瑩然光彩好兒郎。懸針理亂來侵位，宿債平生不可當。男女者。位居兩眼下，名曰淚堂。三陽平滿，兒孫福祿榮昌。隱隱臥□，子息還須清貴。淚堂深陷，定為男女無緣。黑痣斜紋，到老兒孫有克。口如吹火，獨坐蘭房。若是平滿人中，難得兒孫送老。

The fifth is the "children's palace," also known as the "children's宫." The poem says: the children's palace is located at the three yang positions below the eyes, and there should be a raised "wocan" (the lower eyelid is full and round like a sleeping silkworm, the original text has a missing character here); if it is bright and lustrous, it indicates the birth of good sons and sons-in-law. If there are hanging needle marks or chaotic patterns invading this area, one will have to repay debts from past lives and be unable to bear the burden. The children's palace is located below the eyes, called the "tear hall." If the three yang positions are level and full, the descendants will have good fortune, honor, and prosperity. If the wocan is faintly visible (the original text has a missing character here), the descendants will still be refined and noble. If the tear hall is sunken, it definitely means no connection with children. If there is a black mole or a slanting line here, the descendants will be harmed in old age. If the mouth is puckered like blowing fire, it indicates being childless and alone, living in an empty house. If the philtrum is level and full without a groove, it is difficult to have descendants to attend the end of one's life.

男女宮論曰：三陰三陽，位雖豐厚，不宜枯陷，左三陽枯，克損男，右三陰枯，克損女。左眼下有臥□紋，生貴子。凡男女眼下無肉者，妨害男女。臥□陷者，陰騭少，當絕嗣也。亂紋侵者，主假子及招義女。魚尾及龍宮黃色環繞，主為陰騭紋見，曾懷陰德濟於人，必有果報。又云：精寒血竭不華色，男不旺，女不育。若明陽調和，精血敷暢，男女交合，故生成之道不絕。宜推於形象外，當以理言，玄妙自見也。氣色青，主產厄。黑白主男女悲哀。紅黃主喜至。三陽位紅生兒。三陰位青生女。

The general discussion on the male and female palace states: the area below the left eye is called San Yang, and the area below the right eye is called San Yin. Although these areas should be full and plump, they most strongly dislike being dry and sunken. If the San Yang area is dry and sunken, it indicates harm to sons; if the San Yin area is dry and sunken, it indicates harm to daughters. If there is a the lying-silkworm line (a wrinkle resembling a sleeping蚕) in the San Yang area, it indicates the possibility of having a noble son. If there is no flesh below the eyes, it harms children. If the lying-silkworm line is sunken, it indicates a lack of Yin Virtue, leading to no descendants. If there are chaotic lines invading, it indicates adoption of a son or taking in an adopted daughter. If there is a yellow color surrounding the eye tail (fish tail) and the area around the dragon palace below the eye, it indicates the appearance of Yin Zhi (merit) lines, showing that the person has accumulated Yin Virtue by helping others, and there will be good fortune. It also says: if the body is cold and the blood is exhausted, leading to a lack of luster on the face, men will not prosper and women will not be able to bear children. If Yin and Yang are in harmony, the vital energy and blood are smooth, and the sexual relationship is moderate, the way of childbirth will not be cut off. This aspect should be sought beyond the physical appearance, and according to reason, the subtle meaning is naturally clear. Now looking at the color: a bluish color indicates danger in childbirth; black and white colors indicate sorrow for children; red and yellow colors indicate good news coming; red appearing in the San Yang position indicates the birth of a son, and blue appearing in the San Yin position indicates the birth of a daughter.

六奴僕。詩曰：奴僕還須地閣豐，水星兩角不相容，若言三處都無應，傾陷紋痕總不同。奴僕者，位居地閣，重接水星，頰圓豐滿，侍立成群，輔弼星朝，一呼百諾。口如四字，主呼聚喝散之權。地閣尖斜，受恩深而反成怨恨。絞紋敗陷，奴僕不周。牆壁低傾，恩成仇隙。

The sixth is the "Servant's Palace." The poem says: the Servant's Palace should have a full lower jaw (Di Ge); if the two corners of the mouth (Shui Xing) do not harmonize, it is not good; if Di Ge, Shui Xing, and both cheeks do not correspond, and there are also depressions or markings, the situations will vary. The Servant's Palace is located at Di Ge and connects with Shui Xing (the mouth). If both cheeks are full and prosperous, there will be many attendants; if the left and right auxiliary positions are converging and supporting, one call will summon a hundred people. If the mouth is square like the character "four," it indicates the ability to command and direct servants. If Di Ge is sharp, slanted, or irregular, although one may show great kindness, resentment may result. If there are crossed lines, broken patterns, or depressions in this area, servants will not be loyal. If the cheeks are low, sloping, and like walls, kindness may turn into enmity.

奴僕宮論曰：懸壁無虧，奴僕不少。如是枯陷，僕馬俱無。氣色青主奴僕損傷。白黑主僕馬墜墮，不宜遠行。赤主僕馬口舌，損馬失財。黃色勝，牛馬奴僕自旺，左門右戶，排立成行。

The section on the servants' palace states: if the area below the cheeks called 'xuan bi' is not lacking, servants will not be few; if it is dry and sunken, neither servants nor vehicles will be present. Now looking at the color: a blue tinge indicates servants may be injured; a white or black tinge suggests servants or animals may fall from height, and it is not suitable to travel far. A red tinge indicates disputes with servants and damage to animals and loss of property. If the yellow color is bright and strong, then cattle, horses, servants, and manpower will naturally be abundant, with the left and right gate positions arranged in order.

七妻妾。詩曰：奸門光澤保妻宮，財帛盈箱見始終，若是奸門生黯黲，斜紋黑痣蕩淫奔。妻妾者，位居魚尾，號曰奸門。光潤無紋，必保妻全四德，豐隆平滿，娶妻財帛盈箱。顴星侵天，因妻得祿。奸門深陷，長作新郎。魚尾紋多，妻防惡死。奸門黯黲，自號生離。黑痣斜紋，外情好而心多淫慾。

The seventh is the "Wife and Concubine Palace." The poem says: if the "Jianmen" area, located at the outer side of the eye tail, is bright and moist, it ensures the stability of the wife's palace, wealth in the treasury, and lasting marital harmony; but if the Jianmen is dull and lacks luster, and has slanting black moles, it indicates the wife will be unfaithful and run away. The position of the Wife and Concubine Palace is at the eye tail, called "Jianmen." If this area is smooth and free of markings, the wife will certainly maintain the four virtues: virtue, speech, appearance, and skills. If it is full and level, marrying a wife will bring a full treasury of wealth. If the cheekbone is high and invades the Heavenly Granary, one will gain official rank through the wife. If the Jianmen is deep, one will need to remarry repeatedly, always being the new groom. If there are many fish tail lines, one should beware of the wife's sudden death. If the Jianmen is dull, it is destined for a parting in life. If there are black moles and slanting lines here, the person may appear to have good relationships on the outside, but have much lust within.

妻妾宮論曰：魚尾須要平滿，不宜克陷，豐滿則夫貴妻榮，奴僕成行。婦女魚尾奸門明潤，得貴人為夫。女人鼻如懸膽，則主富貴。缺陷則主防夫，淫亂敗家，放蕩不旺夫。婦人面如滿月，下頦豐滿，主國母之貴。氣色青，則主妻妾憂愁思慮。赤主夫妻口舌。黑白大夫妻男女之悲。紅黃色見，主夫妻男女和諧之喜。如有闇昧，主夫妻分離，不然，隔角少情。

The wife and concubine section states: The fish tail should be flat and full, not deficient or concave; a full fish tail indicates the husband will be prominent and the wife will be honored, with many servants. For women, if the fish tail and the奸门 are bright and moist, they can marry a nobleman. A woman's nose resembling a hanging jade pill indicates she will live a life of wealth and prosperity; if this area is defective, it warns of possible harm to the husband, or of promiscuity, family ruin, and a reckless lifestyle that does not benefit the husband. A woman with a face like a full moon and a full chin indicates she has the noble aura of a queen mother. Now looking at the complexion: a bluish tint indicates worry and thoughtfulness among the wife and concubines; a reddish tint indicates disputes between husband and wife; black and white colors indicate sorrow and loss among the husband, wife, and children; a red and yellow complexion indicates harmony and joy among the husband, wife, and children. If the complexion is dark and dull, it indicates separation between husband and wife; even if they are not separated, they will be distant and lack affection.

八疾厄。詩曰：山根疾厄起平平，一世無災禍不生，若值紋痕並枯骨，平生辛苦卻難成。疾厄者，印堂之下，位居山根。隆如豐滿，福祿無窮。連接伏犀，定主文章。瑩然光彩，五福俱全，年壽高平，和鳴相守。紋痕低陷，連年連疾沉痾，枯骨尖斜，未免終身受苦。氣如煙霧，災厄纏身。

The eighth is the "Ji E Gong" (Disease and Misfortune Palace). The poem says: If the Ji E Gong, located at the mountain root, is flat, upright, and prominent, one will have no misfortunes throughout life; but if there are cracks or if it is thin and bony, one will suffer hardships all their life and find it difficult to achieve success. The Ji E Gong is located below the forehead, at the mountain root. If it is full and prominent, there will be endless blessings and wealth. If it connects with the "Fu Xi Gu" (Hidden Ridge Bone) on the forehead, it indicates great literary talent and scholarly ability. If it is bright and lustrous, one will possess the five blessings of longevity, wealth, health, moral virtue, and a peaceful death. If the "Nian Shang" and "Shou Shang" (Year and Longevity sections) of the nose are high and flat, the couple will be harmonious and live together until old age. However, if there are markings or depressions here, one will suffer from continuous illness, eventually leading to chronic disease. If it is thin and bony, or sharp and crooked, one will inevitably endure lifelong suffering. If the color here appears like smoke or mist, one will be plagued by misfortunes.

疾厄宮論曰：年壽明潤康泰，昏暗疾病至。氣色青主憂驚。赤防重災。白主妻子之悲。黑主身死。紅黃紫主喜氣之兆也。

The general discussion on the Ji'E Palace states that if the two sections on the nose bridge, called 'year position' and 'longevity position,' are bright and smooth, the body is healthy; if they are dull, illness is likely. Then observe the color: a bluish tint indicates worry and fear; a reddish tint warns of major disasters; a whitish tint suggests sorrow for wife and children; a blackish tint indicates the person's own death; the appearance of red, yellow, and purple colors signifies auspicious signs.

九遷移。詩曰：遷移宮分在天倉，低陷平生少住場，魚尾末年不相應，定因遊宦卻尋常。遷移者，位居眉角，號曰天倉。豐盈隆滿，華彩無憂。魚層位平，到老得人欽□，騰騰驛馬，須貴遊宦四方。額角低陷，到老住場難見。眉連交接，此人破祖離家。天地偏斜，十居九變。生相如此，不在移門，必當改墓。

The ninth is the "Migration Palace." The poem says: The Migration Palace is located at the "Heavenly Granary" (near the temple area above the eyebrows), and if this area is sunken, the person will never have a stable home; if the fish tail (the outer corner of the eye) does not correspond with it in old age, they are likely to be away from home serving in official positions and end up with an ordinary life. The Migration Palace is at the eyebrow angle, called the "Heavenly Granary." If this area is full and prominent, the person will be radiant and worry-free all their life. If the area around the fish tail is flat and full, they will be respected in old age (the original text here has a missing character); if the "Post Horse" area (the side of the forehead) has a strong presence, it indicates traveling abroad for official service and achieving prominence. If the temple area is sunken, the person will have difficulty finding a stable place to live even in old age. If the two eyebrows are connected, the person will break the family fortune and leave their hometown. If the forehead and chin are uneven, out of ten moves, nine will involve changes. Such a facial structure indicates either a need to move house or to relocate the ancestral tomb.

遷移宮論曰：邊地驛馬，山林髮際，乃為出入之所，宜明潤潔淨，利遠行，若昏暗缺陷及有黑子，不宜出入，被虎狼驚。氣色青，遠行主驚，失財。白主馬僕有失，黑主道路身亡。紅黃紫宜獲財喜。

The Migration Palace general discussion says: The areas of border lands, post horse, mountains and forests, and the hairline are the parts of the body associated with going out and coming in. These areas should be bright, smooth and clean, which is favorable for traveling far away. If they are dark, defective or have a black mole, it is not suitable for long journeys, and one may encounter wild beasts and be frightened on the way. Also observe the color: if it appears blue, it indicates being startled and losing money when traveling far; if it appears white, there will be loss of vehicles, horses and attendants; if it appears black, it indicates death on the road; if it shows red, yellow or purple, then traveling is favorable and one can gain wealth and happiness.

十宮祿。詩曰：官祿榮宮仔細詳，山根倉庫要相當，忽然瑩淨無痕點，定主官榮貴久長。官祿者，位居中正，上合離宮，伏犀貫頂，一生不到訟庭。驛馬朝歸，官司退擾。光明瑩淨，顯達超群。額角堂堂，犯著官司貴解。宮痕理破，常招橫事。眼如赤鯉，實死徒刑。

The tenth is the "Official Favor Palace" (the original text says "Tenth Palace of Favor"). The poem says: the Official Favor Palace, which represents honor and prestige, should be carefully examined. The mountain root and the two sides of the warehouse area should correspond with each other. If this area suddenly appears bright and clean, with no marks or blemishes, it indicates official favor and enduring nobility. The position of the Official Favor Palace is at the center of the face (the middle of the lower part of the forehead). It connects upward to the Li Palace (the top of the head, which belongs to the fire element). If there is a "hidden rhino bone" running straight from the forehead to the top of the head, one will never have to enter government offices. If the Post Horse position faces toward the center and converges, legal troubles will naturally dissipate. If this area is bright and clean, one will achieve outstanding success. If the corners of the forehead are upright and dignified, even if one gets involved in legal matters, noble people will rescue them. If there are marks or damage in this palace, one often encounters misfortunes. If the eyes are red like a carp, it indicates death by imprisonment.

官祿宮論曰：兩眼神光如曙星，龍目鳳睛主貴。印堂明潤，兩耳色白過面，聲聞天下，福祿榮顯。如陷缺飛走而無名譽。氣色青，主憂疑。赤主口舌是非。白主孝服至。紅黃上下有詔書加官進職之喜。

The official fortune palace is generally discussed as follows: if one's eyes shine with a light like the stars at dawn, showing the appearance of a dragon's eye and a phoenix's eye, it indicates a noble and distinguished status. If the imprint hall is bright and moist, and the ears have a white color surpassing the face, such a person will gain fame throughout the world and enjoy honor and prosperity. If this area is sunken or missing, or if the forehead and chin are scattered and not aligned, there will be no reputation. Now looking at the color: if the color turns green, it indicates worry and suspicion; if it turns red, it suggests disputes and troubles; if it turns white, it indicates mourning events. If red and yellow colors appear above and below the forehead, it signifies good news such as imperial edicts and promotions.

十一福德。詩曰：福德天倉地閣圓，五星光照福綿綿，若還缺陷並尖破，衣食平平更不全。福德者，位居天倉，牽連地閣。五星朝拱，平生福祿滔滔。天地相朝，德行須全五福。頦因額窄，須知苦在初年。額闊頤尖。□否還從晚景。眉高目聳，尤且平平。眉壓耳掀，休言福德。

The eleventh is the "Fortune Virtue Palace." The poem says: the Fortune Virtue Palace is located at the Heavenly Granary and the Earthly Gorge, both places should be complete and full; if the Five Stars (representing ears, forehead, nose, mouth, etc.) are bright and smooth, then the fortune will be continuous and abundant. If there are defects or sharp, broken features, then the clothing and food will be ordinary and insufficient. The Fortune Virtue Palace is located at the Heavenly Granary, and it connects downward to the Earthly Gorge. If the Five Stars face the center and guard it, then one's life will be filled with continuous blessings and honors. If the forehead (heaven) and the chin (earth) face each other and respond to one another, and if one's virtue is complete, then the five blessings will be complete. If the chin is good but the forehead is narrow, then hardship comes in early years. If the forehead is broad but the chin is sharp and narrow, then whether one is prosperous or not depends on the later years (the original text here has a missing character, which should be "prosperous or not"). If the eyebrows are high and the eyes are prominent, then the fortune is only ordinary. If the eyebrows cover the eyes or the ears are turned back, then there is no talk of fortune and virtue.

福德宮論曰：天倉地庫為福德宮，須要豐滿明潤相朝揖，重重祖蔭，福德永崇。若陷缺不利，淺窄昏暗，災厄常見，人亡家破，蓋因心術損了陰騭，終是勉強，神明不佑。氣色青主憂疑。赤主酒肉，忌口舌。白主災疾。紅黃吉兆。

The Fudie Palace is discussed as follows: The Heavenly Granary and the Earthly Repository combine to form the Fudie Palace. It should be full, bright, and smooth, with the two parts facing each other appropriately. In such a case, the blessings from ancestors come one after another, and the virtue and fortune remain enduring and lofty. If this area is sunken or missing, it is unfavorable; if it is shallow, narrow, and dark, misfortunes often occur, even leading to death and family ruin. This is mostly due to improper intentions and the loss of Yin Virtue. Even if one tries hard to seek blessings, the deities will not protect them. Now looking at the color: A bluish tint indicates worry and suspicion; a reddish tint suggests matters involving food and drink, but one should beware of disputes. A whitish tint indicates illness or disaster; the appearance of red or yellow colors is a good omen.

十二相貌。詩曰：相貌須教上下停，三停平等更相生，若還一處無均等，好惡中間有改更。相貌者，先觀五嶽，次辨三停盈滿，此人富貴多榮。三停俱等，永保平生顯達。五嶽朝聳，官祿榮遷，行坐威嚴，為人尊重。額主初運，鼻管中年，地閣水星，是為末主。若有克陷，斷為凶惡。

The twelfth is the "Appearance Palace." The poem says: when examining appearance, one should consider the upper, middle, and lower parts, with the three sections of equal length and mutually generating; if any part is uneven, there will be changes in fortune throughout one's life. When examining appearance, first observe the Five Mountains (forehead, chin, nose, and both cheekbones), then determine whether the three sections are full; those with full three sections are likely to be prosperous and honored. Those with equal length in the three sections will achieve success and enjoy a long life. If the Five Mountains face toward the center and are high and prominent, they indicate promotion in official rank, dignity in movement, sitting, and standing, and respect from others. The forehead governs early years, the nose governs middle years, and the lower part (chin and mouth) governs later years. If any of these areas are injured, concave, or damaged, it is considered avicious (evil) appearance.

相貌宮論曰：骨法精神，骨肉相稱氣相和，精神清秀，如桂林一枝、崑山片玉，如珠藏淵，如玉隱石，貴顯名流，翰苑吉士。暗慘而薄者凶。氣色滿面紅黃明潤，大吉之兆。

The section on facial appearance states: one should look at the bone structure and spirit. When bones and flesh are in harmony, the breath is balanced, and the spirit is clear and bright, it is like a single branch of osmanthus in a grove or a piece of jade on Mount Kunlun, or a pearl hidden in a deep abyss or a fine jade concealed in a stone. Such people are esteemed and prominent, like scholars of the Hanlin Academy. Conversely, a dark and gloomy complexion combined with a thin appearance indicates misfortune. A bright and smooth red and yellow complexion across the face is a great omen of good fortune.

十二宮總訣。父母宮論曰：日月角須要高，明淨則父母長壽康□。低塌則幼失雙親。闇昧主父母有疾。左角偏，防父。右角偏，防母。或同父異母，或隨母嫁父，出祖成家，重重災注，只宜假養。方免刑傷。又云：重羅疊計、父母重拜，或父亂母淫，與外姦通，又主防父害母。頭側額窄，多是庶出，或因奸而得。

The Parents' House is discussed as follows: The left side of the forehead, known as the "Sun Angle," indicates the father, while the right side, known as the "Moon Angle," indicates the mother. These areas should be prominent; if they are clear and bright, the parents will be long-lived and healthy. If they are low and flat, the person may lose both parents at a young age. If they are dark and dull, the parents are likely to be sickly. If the left angle is crooked, there may be troubles for the father; if the right angle is crooked, there may be troubles for the mother. If these areas are not properly formed, it may indicate either a stepfather or a mother who has remarried. Such a person should leave the family home and establish their own, otherwise they will face many troubles. It is better for them to be adopted by someone else to avoid harm. It is also said that if the eyebrows are shaped like the two stars Luo Hou and Ji Du overlapping and crossing, there may be two parents, meaning a stepfather and a stepmother. If the father behaves improperly or the mother is unfaithful and has relations with outsiders, it may lead to harm to the mother. A head shape that is tilted or a narrow forehead often indicates that the person is a庶出 (illegitimate child) or was born from an affair.

又云：左眉高，右眉低，父在母先歸。左眉上，右眉下，父亡母再嫁。額削眉交者，主父母早拋，是為隔角，反面無情。兩角入頂，父母雙榮，更受祖蔭，父母聞名。氣色青，主父母憂疑，又有口舌相傷。黑白主父母喪亡。紅黃主雙親喜慶。

It is also said that if the left eyebrow is high and the right is low, the father is still alive while the mother has passed away. If the left eyebrow rises upward and the right slopes downward, the father has died and the mother has remarried. If the forehead is narrow and the two eyebrows connect, it indicates that both parents left the child at an early age, which is called '隔角', leading to a lack of affection between parent and child. If both the sun and moon angles are high and rise directly to the top of the head, both parents will achieve honor and prestige, and the child will also benefit from the ancestral blessings, with the parents themselves enjoying a good reputation. As for the complexion: if the angle of the forehead shows a bluish tint, it indicates worry and disputes between the parents; if it shows black and white colors, it signifies the death of the parents; if it shows red and yellow colors, it indicates joy and celebration for both parents.

夫人者，以頭為主，以眼為權。頭則身體之首，眼則形容之光。觀頭之方圓，視眼之黑白。頭因而必貴，目善而必慈。眼豎而性剛，眼露而性毒。斜視而懷妒忌。近視面神睛藏性剛強，而心必曲。氣溫柔，面貌必和。滿面青藍，多逢邊否。紅黃不改，必遇榮昌。

Assessing a person's appearance to determine their status and fortune should focus on the head as the main aspect and the eyes as the standard. The head is the foremost part of the body, and the eyes are the brilliance of appearance. Therefore, when examining the head, one should check whether it is square or round. When looking at the eyes, one should check whether the black and white are clearly distinct. A head that is properly shaped and proportioned will surely lead to high status and prominence, while eyes that show a kind and gentle expression indicate a benevolent and generous nature. Eyes that are upright in shape suggest a strong and rigid character, while eyes with prominent pupils indicate a cruel and vicious disposition. Eyes that look sideways suggest a jealous heart. Eyes that are nearsighted with the spirit hidden within indicate a strong and complex mind. A person with a gentle and mild demeanor will surely have a peaceful and harmonious appearance. A face that often shows a bluish or bluish-green hue often indicates encountering obstacles and difficulties. A face that consistently displays a red or yellow hue indicates encountering honor, prosperity, and success.

黑白色侵，憂橫疾病紛紛。色紫見福祿以猶遲。赤色縱橫，信官災而將至。要知克子害兒，必是眼下無肉。臥□平起，後嗣相從。眉中若旋，兄弟必全。眉橫一字，足義愛人。要知奸詐孤貧，看他鼻頭尖薄。官高位顯，準頭圓似截簡。衰困中年，定是風門牙露。露齒結喉，相中大忌，男子如此，骨肉分離。婦人如此，防夫絕子。

If black and white colors appear on the face, misfortunes and diseases will follow. If purple appears, blessings and official positions will come, but later. If red spreads across, there will be legal troubles and disasters. To know who will harm their children, look for those who are currently thin. If the area under the eyes is flat and full, the descendants will continue. If there is a spiral hair on the eyebrows, brothers may not be complete. If the eyebrows are level and shaped like the character '一', one is loyal and cares for others. To know who is deceitful and poor, look at whether the nose is sharp and thin. Those in high official positions have round noses like a bamboo tube cut off. Those who decline in middle age have narrow ear gates and exposed teeth. Exposed teeth and a prominent Adam's apple are major flaws in face reading: for men, it indicates separation from relatives; for women, it warns of harm to the husband and no descendants.

門小唇薄，此人多是多非。印上雜紋。決定難逃刑法。口角兩垂向下，因知奸詐便宜。欲知富貴聰明，須知眼如點漆。口如四字，唇似硃紅，兩角朝於天倉，定是公侯之位。眉高耳聳，官祿榮遷。看部位相學堂，須要六處不陷。在僧道，則出入千人之上。在仕途，位至三公之際、初年水厄之憂。但有眉間黑子，痣生眼尾，中年必遭水厄。身肥項促，命不久長。要知貴賤吉凶，須有此本風鑑。

A person with a narrow mouth and thin lips tends to have many troubles. If there are chaotic lines on the area between the eyebrows, it indicates a likely legal punishment. If the corners of the mouth droop downward, it suggests that the person is deceitful and likes to take advantage of others. To determine if someone is wealthy and intelligent, look at whether their eyes are dark and bright like lacquer. If the mouth is square like the character 「四」 and the lips are red and plump like cinnabar, and the cheeks are directed toward the Heavenly Granary, then such a person is destined to hold a high rank, like a marquis or duke. If the eyebrows are high and the ears are prominent, then the person will have official positions and promotions. Also, examine the areas associated with the 「school」 (such as the eyes, forehead, teeth, and the area in front of the ears, which indicate intelligence and scholarly ability). If all six of these areas are not deficient or sunken, then such a person, if becoming a monk or a Taoist, will surpass a thousand others in status; if pursuing an official career, will reach the rank of the Three Dukes. As for early-life worries related to water, if there is a black mole on the forehead or a mole at the end of the eyes, then water-related misfortunes will occur in middle age. If a person is overweight but has a short neck, their lifespan is likely short. To determine a person's status, fortune, or misfortune, one must refer to the principles outlined in this book of 「Wind and Mirror」.

（滿庭芳）額廣耳珠，頭圓足厚，瑩然美貌光輝。寬舒豐厚，形氣類相隨。皆是五行分定。豐衣足食兩相宜。智慧者，眉清目秀，聲□少年知。肘龍並虎臂，山根明朗，地閣豐肥。更鼻垂懸膽，項有餘皮。賦性高名磊落，面方皆厚宛如龜。真個好，安全五嶽，壽數介齊眉。

This is a comprehensive summary of a favorable appearance written in the Ci tune "Man Ting Fang." The forehead is broad, the ears have hanging pearls, the head is round and full, the feet are thick and solid, the whole body is lustrous and smooth, and the face shines with light; the demeanor is broad and open, the muscles are plump, and the form and energy are in harmony without contradiction—these are all determined by the Five Phases, indicating a life of abundance in clothing and food, with both suitable. A wise person has clear eyebrows and bright eyes, and their voice is known by others in their youth. The upper part of the arms is "dragon bone," and the lower part is "tiger bone," which are well matched; the root of the nose is clear, and the chin is full and thick; additionally, the nose tip hangs downward like a hanging pearl, and there is extra loose skin at the back of the neck (a sign of longevity according to physiognomy). Such a person has high innate talent, a bright and upright reputation, a square face with all parts thick and solid, resembling the form of a tortoise. This is indeed a good appearance: the Five Mountains (forehead, chin, nose, both cheekbones) are stable and complete, indicating a long life and the ability to live happily with one's wife until old age.

官學堂：一曰眼為官學堂，眼要長而清，主官職之位。祿學堂：二曰額為祿學堂，額闊而長，主官壽。內學堂：三曰當門兩齒為內學堂，要周正而密，主忠信孝敬。疏缺而小主多狂妄。外學堂：四曰耳門之前為外學堂，要耳前豐滿光潤，主聰明。若昏沉愚齒之人也。

The "Four学堂" are four areas used by fortune tellers to assess a person's intelligence, official rank, and moral character. The first is called "Official学堂," referring to the eyes: they should be fine, long, and clear, indicating the potential to attain official positions and status. The second is called "Salary学堂," referring to the forehead: it should be broad and long, indicating the possibility of receiving official salary and a long life. The third is called "Inner学堂," referring to the two upper front teeth: they should be straight and well-formed, indicating loyalty, trustworthiness, and filial piety; if the teeth are sparse, broken, or small, the person tends to be arrogant and impulsive. The fourth is called "Outer学堂," referring to the area before the ear: it should be full and smooth, indicating intelligence; if this area is dark and low, the person is considered dull.

高明：第一高明部學堂，頭圓或有□骨昂。高廣：第二高廣部學堂，額勇不錯骨起方。光大：第三光大部學堂，印堂平明無痕傷。明秀：第四明秀部學堂，眼光黑多人隱藏。

The Eight Schools divide the areas that determine intelligence and status into eight parts. The first is called the "High Wisdom School," located on the top of the head: the head should be round, or have a prominent bone on top, indicating a person with high insight. The second is called the "Broad and High School," located on the forehead: the forehead should be full and strong, not crooked or slanted, with a square and raised bone, indicating a person with a broad and noble character. The third is called the "Bright and Great School," located at the forehead's center: the area should be flat, full, and bright, without any marks or injuries, indicating a person with a bright and virtuous heart. The fourth is called the "Clear and Elegant School," located at the eyes: the black part of the eye should be larger than the white, and the spirit light should be contained and not overly exposed, indicating a person who is intelligent and refined.

聰明：第五聰明部學堂，耳有輪廓紅白黃。忠信：第六忠信部學堂，齒齊周密白如霜。廣德：第七廣德部學堂，舌長至準紅紋長。班筍：第八班筍部學堂，橫起天中細秀長。八位學堂如有此，人生富貴多吉祥。

The fifth is called the "Cleverness School," located on the ear: the ear should have a distinct outline, showing red, white, and yellow colors that are bright and lustrous, indicating a person is intelligent. The sixth is called the "Loyalty and Trustworthiness School," located on the teeth: the teeth should be even and dense, white like frost, indicating a person is loyal and trustworthy. The seventh is called the "Benevolence School," located on the tongue: the tongue should be long enough to reach the nose, with a red and moist appearance and fine, long patterns, indicating a person has a broad and generous character. The eighth is called the "Orderly Rank School," located on the heavenly middle (the center of the forehead above the hairline): there should be a fine, delicate, and long bone ridge here, indicating a person has orderly ranks and prominent status. If all eight schools are present, a person's life will naturally be prosperous and full of good fortune.

揹負琴書不得名，學堂無位陷三停。人中一位若無應，空將年月在朝臣。欲說無官少保人、盜門青氣有羅紋。使於鼻上多紅氣，可惜虛勞枉苦辛。月學尖兒義損財，初年流落更多災。官方門舌無人說，只有先賢相出來。

This poem discusses the various signs indicating a deficiency in the学堂 (study) area. Carrying a zither and books, traveling around seeking fame and success, yet failing to achieve it, is because the学堂 is not properly formed, with the three stops having depressions. If the person's philtrum does not correspond with the areas above and below, even if one constantly mixes with officials year after year, it is in vain. To determine if someone cannot become an official or lacks recommendations, look at the area around the "盗门" (theft gate), which shows a greenish hue and has a network-like pattern. If there is excessive redness on the nose, it is also a pity, as it leads to wasted effort and hardship. If the moon hall (the area above the forehead corresponding to the study) is sharp and narrow, it indicates that one will suffer financial loss despite being loyal. In early years, one will be wandering elsewhere and face many misfortunes. When no one in the officialdom supports him, such a facial constitution can only be identified in the ancient face books by sages.

面之三停者，自髮際下至眉間為上停，自眉間下至鼻為中停，自準下人中至頦為下停。夫三停者，以像三才也。上停像滅，中停像人，下停像地，故上停長而豐隆，方而廣闊者，主貴也。中停隆而直峻而靜者，主壽也。下停平而滿端而厚者，主富也。

The face is divided into three parts: from the hairline down to the middle of the eyebrows is the upper part, from the middle of the eyebrows down to the tip of the nose is the middle part, and from below the nose to the chin is the lower part. These three parts are used to represent the 'Three Principles' (San Cai): the upper part represents Heaven, the middle part represents Humanity, and the lower part represents Earth. Therefore, if the upper part is long and full, square and broad, it indicates a person of high status and prominence; if the middle part is prominent and straight, high and calm, it indicates longevity; if the lower part is flat and full, upright and solid, it indicates wealth and prosperity.

若上停尖狹缺陷者，主多刑厄之災，防克父母早賤之相也。中停短促編塌者，主不仁不義，智識短少，不得兄弟妻子之力，有主中年破損也。下停長而狹尖薄者，主無田宅，一生貧苦，老而艱辛也。三停皆稱，乃為上相之人也。

In reverse, if the upper part is narrow and pointed, it indicates many punishments and calamities, and also warns of possible harm to parents, suggesting a lowly status in early life. If the middle part is short and flat, it suggests a person who is unkind and unrighteous, with limited vision, unable to receive support from siblings or spouse, and also indicates a decline in middle age. If the lower part is long but narrow and thin, it suggests no land or property, a life of poverty, and continued hardship in old age. Only when the three parts are evenly proportioned and harmonious is it considered an excellent face.

形之有餘者，頭頂圓厚，腹背豐隆，額闊四方，唇紅齒白，耳圓成輪，鼻直如膽，眼分黑白，眉秀疏長，肩膊臍厚，胸前平廣，腹圓垂下，行坐端正，五嶽朝起，三停相稱，肉膩骨細，手長足方，望之巍巍然而來，視之怡怡而去，此皆謂形有餘也。形有餘者，令人長壽無病，富貴之榮矣。

the so-called "shape in excess" refers to the body being fully adequate and not lacking in any part: the head is round and thick, the abdomen and back are full and prominent, the forehead is broad and square, the lips are red and plump, the teeth are white and clean, the ears are round with clear contours, the nose is straight and the tip is round like a hanging jade piece, the eyes are clear with distinct black and white, the eyebrows are neat, clear, and long, the shoulders and navel are thick, the chest is flat and wide, the abdomen is full and hangs down, and the posture when walking or sitting is upright. The five mountains (forehead, chin, nose, both cheekbones) are high and converge, the three parts of the face are proportionate to each other, the muscles are fine and the bones are delicate, the hands are long and the feet are square. When viewed from afar as he comes, his presence is majestic and dignified; when he leaves, his expression is pleasant and content. These are all called shape in excess. People with shape in excess tend to live long, have few illnesses, and enjoy honor and wealth.

神之有餘者，眼光清瑩，顧盼不斜，眉秀而長、精神聳動，容色澄徹，舉止汪洋。恢然遠視，若秋日之照霜天；巍然近矚，似和風之動春花。臨事剛毅，如猛獸之步深山；出泉迢遙，似丹風而翔雲路。

The term "shen yu" refers to a person whose spirit is full and radiant: his eyes shine clearly and cleanly, looking around without wandering; his eyebrows are neat and long, his spirit vigorous and lively; his appearance and color are clear and bright, his demeanor broad and open. From afar, he appears grand and majestic, like the autumn sun shining on a frosty sky, clear and bright; up close, his expression is solemn and dignified, like a gentle breeze stirring spring flowers, warm and soothing. When facing matters, he is resolute and decisive, like a fierce beast walking through deep mountains; his aspirations are lofty, like a red phoenix soaring through the clouds (the original text mistakenly says "chuquan tiaoyao" instead of "chuchen tiaoyao," and "danfeng" instead of "danfeng").

其坐也如界石不動，其臥也如□鴉不遙，其行也洋洋然如平水之流，其立也昂昂然如孤峰之聳。言不妄發，性不妄躁，喜怒不動其心，榮辱不易其操，萬態紛錯於前，而心常一，則可謂神有餘也。神有餘者，皆為上貴之人，凶災難人其身，天祿永其終矣。

When he sits, he remains motionless like a boundary stone; when he lies down, he is as steady as a resting crow with folded wings. When he walks, he moves with a flowing grace like calm water on flat ground; when he stands, he appears lofty like a solitary peak. He does not speak hastily or impulsively, nor does his temper become irritable without cause. His emotions are not easily stirred by joy or anger, and his integrity remains unshaken by honor or disgrace. Though myriad expressions and situations may appear before him, his mind remains focused and undiverted. This is called having an excess of spirit. Those who have an excess of spirit are all superior noblemen, and misfortune finds it hard to enter their bodies. The heavenly bestowed rank and fortune can be maintained throughout their lives.

形不足者，頭頂尖蒲，肩膊狹斜，腰肋疏細，肘節短促，掌薄指疏，唇蹇額塌，鼻仰耳反，腰低胸陷，一眉曲一眉直，一眼仰一眼低，一睛大一睛小，一顴高一顴低，一手有紋，一手無紋，唾中眼開，言作女音。齒黃而露，口臭而尖。禿頂無眾髮，眼深不見睛。行步奇側，顏色萎怯。頭小而身大，上短而下長，此之謂形不足也。形不足者，多疾而短命，福薄而貧賤矣。

the so-called "shape deficiency" refers to a condition where the body's parts are all lacking and uneven: the head is sharp and thin, the shoulders are narrow and crooked, the waist and ribs are thin and sparse, the elbows are short and stiff, the palms are thin and the fingers are spread out without gathering, the lips are inverted and stiff, the forehead is low and sunken, the nostrils are upturned, the ears are inverted, the waist is low and the chest is sunken; the eyebrows are one curved and one straight, the eyes are one high and one low, the pupils are one large and one small, the cheekbones are one high and one low, one hand has palm lines while the other does not; during sleep, saliva flows and the eyes are half-open, yet the man speaks with a woman's voice; the teeth are yellow and exposed, the breath is foul and the mouth is sharp and narrow; the head is bald and the hair is sparse, the eye sockets are deep and the pupils are not visible; the gait is crooked and unsteady, the complexion is pale and weak; the head is small and the body is large, the upper body is short and the lower body is long—these are all called shape deficiency. People with shape deficiency are prone to illness and have short lifespans, they lack fortune and are poor and lowly.

神不足者，似醉不醉，常如病酒，不愁似愁，常如憂戚，不唾似睡。□睡便覺，不哭似哭，常如驚怖，不嗔似嗔，不喜似喜，不驚似驚，不痴似痴，不畏似畏，容止昏亂，色濁，似染顛癇，神色□傖，常如大失，恍忽張惶，常如恐怖。言語瑟縮，似羞隱藏，貌兒低摧，如遭凌辱。色初鮮而後暗，語初快而後訥，此皆謂神不足也。神不足者，多招牢獄之厄，宮亦主失位矣。

the so-called "spirit is insufficient," refers to a state where one's demeanor is scattered and unable to maintain composure: resembling intoxication but not actually drunk, often appearing as if one has consumed excessive alcohol; not sad yet appearing sad, often displaying a melancholic expression; not drowsy yet seeming to doze, just after falling asleep suddenly waking up; not crying yet seeming to cry, often showing signs of fear; not angry yet seeming angry, not happy yet seeming happy, not surprised yet seeming surprised, not呆滞 yet seeming呆滞, not afraid yet seeming afraid; one's appearance and behavior are confused and disordered, with a dull complexion, as if suffering from epilepsy; one's expression is crude and unrefined, often looking as if having lost something of great importance; one's mind is confused and anxious, as if startled; speech is hesitant, as if ashamed to be seen or deliberately concealing something; one's face is low and defeated, as if having recently suffered humiliation; the complexion starts bright but then turns dark, speech starts fluent but then becomes dull—these are all signs of spirit being insufficient. Those with insufficient spirit are prone to imprisonment and, for officials, are indicative of losing their position.

相人之身，以骨為主，以肉為佐。以骨為形，以肉為容。以骨為君，以肉為臣。然臣不能制君，反為之逆理。若形好容惡，至老不作，容好形惡，乍苦乍樂。假使形容俱好，若有紋痣黑子，亦不為佳。夫紋欲得深而正，黑子欲得大而明，凡相面見顴骨肉薄而開方者，主有權衡。若肉大骨藏，則無權衡。

Assessing a person's appearance, one should focus primarily on the bones and secondarily on the flesh; bones form the framework and structure, while flesh is the outer appearance. Bones are like a ruler, and flesh is like a minister. A minister should not suppress the ruler; if the flesh is excessive and covers the bones, it is against the natural order. If the bone structure is good but the flesh is poor, one will find it difficult to achieve great success in old age; if the flesh is good but the bones are poor, one's life will be full of ups and downs. Even if both bones and flesh are good, if there are evil markings or black moles on the face, it is not considered a good appearance. Markings should be deep and properly formed, and black moles should be large and bright. When examining facial features, if the cheekbones are thin with the bones projecting outward and forming a square shape, the person is likely to have authority; if the flesh is thick and covers the bones, then the person lacks authority. Such people may hold official positions, but they are merely holding routine posts without real power.

其人縱有官職，但常調而已。凡有相之人，或居貧賤，如鳳在地不久必翔，無相之人，忽居富貴，如草非時而生，非地而出矣，必愈疾也。

Such people may hold official positions, but they can only move up in an orderly and routine manner. Those who truly have a good face (appearance) will, even if they are currently in poverty and low status, be like the phoenix temporarily resting on the ground; soon they will surely rise high. Conversely, those without a good face who suddenly find themselves in wealth and honor are like plants growing out of season or not in suitable soil; they will certainly wither and decay quickly (the original text says '必愈疾也' which should be '必萎疾也', meaning rapid decline).

骨節相金石，欲峻不欲橫，欲圓不欲粗。瘦者不欲露骨，肉不稱骨而骨露，乃多難有禍之人也。肥者不欲露肉，肥滯之人也不欲蒲，或滿而盈者乃是死人之相也。骨與肉相稱，氣與血相應。骨寒而縮者，不貧則夭。謂背額而停偏，骨寒而肩聳。大凡物有不全，貧賤壽富夭折，故曰不貧則夭。

The bones should be as firm as metal and stone: they should be lofty and upright rather than spreading out sideways, smooth and rounded rather than coarse and bulky. Thin people should not have prominent bones—when the flesh is insufficient to cover the bones, and the bone joints are clearly visible, such people are prone to misfortune and illness. Fat people should not have thin flesh—those who are overweight and have sluggish circulation also should not have flimsy flesh; if the flesh is excessively swollen and full, it is the appearance of a dead person. In general, bones and flesh should be in harmony with each other, and qi and blood should correspond to each other. A person with cold and thin bones that appear shrunken will not be poor but will have a short life.the so-called bone cold refers to the back and forehead not being straight, the three parts of the face being uneven, the bones being cold and thin, and the shoulders being high and prominent. Generally speaking, if something is incomplete, it will result in poverty, low status, or early death. Therefore, it is said, "If not poor, then short-lived."

日角之左，月角之右，有骨直起為金城骨，位至三公。印堂有骨上至天庭，名天柱骨，從天庭貫頂，名伏犀骨，並位至三公。面上有骨卓起，名為顴骨，主權勢。顴骨相連人耳，名王梁骨，主壽考。自臂至肘為龍骨，象君。欲長而大。自肘至腕名虎骨，象臣。欲短而細。骨欲峻而舒，圓而堅，直而應節，緊而不租，皆堅實之象。

On the left side of the forehead, the day angle, and the right side, the moon angle, if each has a straight, prominent bone rising, it is called the "Jin Cheng Bone," indicating a high official position, possibly reaching the rank of the Three Dukes. If there is a bone in the imprint area extending upward to the heavenly court, it is called the "Tian Zhu Bone"; if it continues from the heavenly court straight up to the top of the head, it is called the "Fu Xi Bone"—both of these also indicate a high official position, possibly reaching the rank of the Three Dukes. If there is a high, prominent bone on the face, it is called the "Quan Bone," indicating control over power. If the Quan Bone extends horizontally and connects into the ear, it is called the "Yu Liang Bone" (the original text says "Wang Liang Bone," and "ren er" should be "ru er"), indicating longevity. The bone from the shoulder to the elbow is called the "Long Bone," symbolizing the ruler, and should be long and thick. The bone from the elbow to the wrist is called the "Hu Bone," symbolizing the minister, and should be short and thin—long ruler bone and short minister bone indicate proper order between ruler and minister. Bones should be high and prominent, broad and solid, straight and in proper measure, compact yet not rough, all of which are signs of strong bone quality.

顴骨入鬢，名驛馬骨，左目上曰日角骨，右目上曰月角骨。骨齊耳為將軍骨，撓日員為龍角骨，兩溝外曰巨鏊骨，額中正兩邊為龍角骨。

A bone extending across the cheekbones into the hairline is called "Post Horse Bone," indicating a person who travels widely and gains official rank. The bone above the left eye is called "Sun Angle Bone," and the one above the right eye is called "Moon Angle Bone," both indicating the fortune of parents. A bone growing horizontally at the level of the ear is called "General's Bone," indicating a commanding and military nature. A bone that circles around the Sun Angle Bone and rises roundly on the eyebrows is called "Dragon Angle Bone." Two prominences outside the decree groove are called "Giant Tortoise Bone." Prominences on both sides of the forehead are also called "Dragon Angle Bone." These names are determined by their locations and are used to distinguish authority and longevity.

詩曰：骨不聳今且不露，又要圓清兼秀氣。骨為陽兮肉為陰，陰不多今陽不附。若得陰陽骨肉均，少年不貴終身富。

The poem says: bones should not be excessively prominent or sharp, but should be round, clear, and graceful, with a refined appearance. Bones belong to yang, while flesh belongs to yin; if yin (flesh) is insufficient, yang (bones) will have nothing to rely on. If yang and yin are properly balanced, and bones and flesh are in harmony, such a person may not achieve wealth and status in youth, but will enjoy a life of prosperity throughout their lifetime.

骨聳者天。骨露者無立。骨軟弱者，壽而不樂。骨橫者凶。骨輕者貧賤。骨俗者愚濁。骨寒者窮薄。骨圓者有福。骨孤者無親。又云：木骨瘦而青黑色，兩頭粗大，主多窮厄。水骨兩頭尖，富貴不可言。火骨兩頭粗，無德賤如奴。士骨大而皮粗厚，子多而又富。肉骨堅硬，壽而不樂，或有旋生頭角骨者，則享晚年福祿，或旋生頤額者，則晚年至富也。

A person with overly prominent bones is short-lived; those with exposed bone edges cannot sustain their careers; those with weak bones may live long but lack happiness; those with bones growing sideways or irregularly are destined for misfortune; those with light and thin bones are poor and lowly; those with coarse bone structure are dull and confused; those with cold and thin bones are poor; those with round and smooth bones are fortunate; those with isolated and tall bones without support have no support from their six relations. It is also said that those with wood-like bones are thin and have dark blue skin, and if their bones are thick at both ends, they will face many hardships and poverty; those with water-like bones have pointed ends, indicating great wealth and prosperity; those with fire-like bones have thick ends, showing lack of virtue and lowly status like servants; those with earth-like bones are large and have thick skin, indicating many children and wealth (the original text mistakenly says 'shi' instead of 'tu'). If bones are wrapped by flesh and hard, they may live long but not be happy. If new bones appear on the head in middle age, they will enjoy happiness in old age; if bones appear on the chin or forehead later in life, they may achieve great wealth in old age.

詩曰：貴人骨節細圓長，骨上無筋肉又香，君骨□臣相應輔，不愁無位食天倉，骨粗豈得豐衣食，部位應無且莫求，龍虎不須相剋陷，筋纏骨上賤堪憂。

The poem says: The nobleman's bones are delicate, round, and long, without blue veins coiling around them, and his muscles carry a fragrant scent. The king's bone (the dragon bone on the arm) and the minister's bone (the tiger bone below the elbow) correspond and support each other (the original text here has a missing character). Such a person will not lack official rank or enjoy the salary from the Heavenly Granary. Those with coarse and clumsy bone structures, how can they attain sufficient food and clothing? If the various parts do not correspond, there is no need to pursue fame and official position. The dragon bone and tiger bone should not mutually control and suppress each other; if blue veins coil around the bones, it is a sign of lowly destiny, worthy of concern.

肉所以生血而藏骨，其象猶土生萬物而成萬物者也。豐不欲有餘，瘦不欲不足。有餘則陰勝於陽。不足則陽勝於陰。陰陽相勝，謂一偏之相淘為陰骨為陽，陰有餘神則生血，陽有餘神則生氣肉以堅而實直而聳，肉不欲在骨之內，為陰不足，骨不欲生肉之外，為陽有餘也。

The function of muscles is to generate and nourish blood and to contain bones. Their symbolic representation is like the earth producing and completing all things. Therefore, muscles should be full but not excessive, and thin but not deficient. Excessiveness indicates that yin has overwhelmed yang, while deficiency indicates that yang has overwhelmed yin. When yin and yang mutually suppress each other, it results in a condition of partial paralysis. In general, muscles belong to yin and bones to yang. Excess yin allows the spirit to generate blood, while excess yang allows the spirit to generate qi. Muscles should be firm, straight, and have an upright appearance. Muscles should not be retracted inside the bones, which indicates deficiency of yin; bones should not protrude outside the muscles, which indicates excess of yang.

故曰人肥則氣短，馬肥則氣喘，是以肉不欲多，骨不欲少也。暴肥氣喘，速死之期。肉不欲橫，橫則性剛而暴。肉不欲緩，緩則性懦而怕。人肥不欲亂紋路，路漏者近死之兆。肉慾香而暖，色慾白而潤。皮欲細而滑，皆美質也。色昏而枯，皮黑而臭，寵多加塊非令相也。若夫神不稱枝幹，筋不束骨，肉不居□，皮不包肉，速死之應也。

Therefore, when a person becomes fat, they tend to have shortness of breath, and when a horse becomes fat, it tends to pant. This shows that too much flesh is not good, and too little bone is also not good. If someone suddenly becomes very fat and starts panting, it indicates that their time of death is near. Flesh should not be abnormally protruding; if it is, the person's nature tends to be fierce and impetuous. Flesh should not be loose; if it is, the person's nature tends to be timid and fearful. A fat person should not have chaotic markings on their body; such markings are signs of approaching death. The muscles should be fragrant and warm, the skin white and moist, and the skin fine and smooth. These are all signs of good constitution. On the contrary, if the skin is dark and dry, the skin is black and smelly, and there are many warts or lumps on the body, it is not a good sign. As for when the spirit and the limbs and trunk are not in harmony, when the tendons cannot hold the bones, when the muscles cannot adhere to the body, and when the skin cannot cover the muscles—these are all signs of imminent death.

詩曰：骨人肉細滑如苔，紅白光凝富貴來，揣著如綿兼又暖，一生終是少凶災。肉緊皮粗最不堪，急如繃鼓命難長，黑多紅少須多滯，遍□生光性急剛。欲識貴人公輔相，芝蘭不帶自然香。

The poem says: bones are wrapped in flesh, the flesh is fine and smooth like moss, the skin is red and white, with a lustrous sheen, and wealth and nobility come naturally. If it feels soft and warm like cotton, one will rarely encounter misfortune. If the muscles are tight and the skin rough, it is the worst. If the skin is stretched tight like a drumhead, longevity is difficult. If the skin is mostly black and little red, one will often face obstacles. If the whole body shines brightly, the person is impetuous and fierce. To recognize the appearance of a nobleman who can become a high official, look for someone who does not wear fragrant herbs like chizhan, yet naturally exudes a fragrance.

眉緊鼻端平，耳須聳義明，海口仰弓形，晚運必通亨。緊者，眉不散疏也。端者，正也。平者，直也。聳者，提起也。明者，菱角分明也。大而有收拾為海角，朝上而不露齒。曰弓，晚運專指口言。

The general rule says: eyebrows should be closely gathered, the nose should be upright and straight, the ears should be high and clearly defined, and the mouth should be wide like the sea with the corners lifted upward like a bow. Such a person will certainly have smooth fortune in old age. Now let's explain each word: "tight" means the eyebrows are not scattered or sparse; "upright" means straight; "level" means straight; "uplifted" means the ears are raised upward; "clear" means the edges of the ears are distinct. A wide mouth with the corners drawn inward is called "mouth sea"; when the mouth corners are lifted upward and the teeth are not shown when smiling, it is called "bow shape." The so-called late fortune refers specifically to the mouth, because the mouth governs the fortune from fifty-six years old onwards.

五官者，一曰耳為採聽官，二曰眉為保壽官，三曰眼為監察官，四曰鼻為審辨官，五曰口為出納官。《大統賦》云：一官成，十年之貴顯，一府就十載之富豐。但於五官之中，倘得一官成，可享十年之貴也。如得五官俱成，其貴老終。

The physiognomists match the five facial organs with specific functions, collectively known as the "Five Organs." The first, the ears, are called the "Listening and Reporting Officials," governing hearing and early years of life. The second, the eyebrows, are called the "Preserving Longevity Officials," governing lifespan and siblings. The third, the eyes, are called the "Supervisory Officials," governing character and middle years. The fourth, the nose, is called the "Judging and Distinguishing Officials," governing wealth and judgment. The fifth, the mouth, is called the "Receiving and Disbursing Officials," governing diet, credit, and later years. The "Human Relationships Grand Unified Treatise" states: if one of these officials is properly formed, it brings ten years of prestige; if one of the six bone structures (the forehead, cheekbones, and jaw) is well formed, it brings ten years of wealth. Therefore, among the Five Organs, if one is properly formed, one can enjoy ten years of prestige; if all five are properly formed, this noble aura can be maintained until old age.

採聽官：耳須要色鮮，高聳於眉，輪廓完成，貼肉敦厚，風門寬大，謂之採聽官成。保壽官：眉須要寬廣清長，雙分入鬢，或如懸犀新月之樣，魚尾豐盈高居額中，乃為保壽官成。監察官：眼須要含藏不露，黑白分明，瞳子端定，光彩射人，或細長極寸，乃為監察官成。

The conditions for a well-formed "Listening Official" (ear) are: the color is bright, the position is high and rises above the eyebrows, the earlobe and ear shape are complete and well-formed, the ear is closely attached to the head with thick flesh, and the ear hole (wind gate) is wide — only then is the "Listening Official" considered well-formed. The conditions for a well-formed "Preserving Life Official" (brow) are: the eyebrows are broad, clear, and long, the two eyebrows are separated and each extends into the hairline, or they curve like a hanging rhinoceros horn or a new moon; the tail of the eyebrows (fish tail) is full, and their position is high in the middle of the forehead — only then is the "Preserving Life Official" considered well-formed. The conditions for a well-formed "Supervising Official" (eye) are: the eyes are inward-looking and reserved rather than outward-expressive, the black and white parts are clearly defined, the pupil is straight and steady, the eyes shine brightly, or the eye shape is long, reaching about one inch — only then is the "Supervising Official" considered well-formed.

審辨官：鼻須要樑柱端直，印堂平闊，山根連印，年壽高隆，難圓庫起，形如懸瞻，齊如截筒，色鮮黃明，乃為審辨官成。出納官：口須要方大，唇紅端厚，角弓開大合小，乃為出納官成。

The conditions for a successful official (nose) are: the nose bridge, which acts as the main pillar, is straight and upright, the imprint area is flat and full, the mountain root connects smoothly with the imprint area, the areas above the year and longevity are both high and prominent, the tip of the nose is round and the sides, known as the celestial warehouse, are raised, the shape resembles a hanging gallbladder, and it is neat like a cut bamboo tube, with a bright and fresh yellow color — only then is the official (nose) considered successful. The conditions for a successful official (mouth) are: the mouth is square and large, the lips are red, plump, and thick, the corners of the mouth are like bows, and when open it is large, when closed it is small — only then is the official (mouth) considered successful.

成敗傾欹：傾，缺也。欹，低也。傾欹主破散成敗也。《萬金相》云：左耳缺先損父，右耳缺先損母，左右廢缺雙親並損。主妨克離祖亦不奇低十眉也。詩曰：偏堂降地，破祖無疑。兄弟稀少，自身不利。偏堂，耳名也，又口降地，耳低於眉。

One's ears have the appearance of being 'tilted and slanted,' indicating that throughout their life, success and failure will be unpredictable. 'Tilted' refers to a缺口 in the earlobe, while 'slanted' refers to the ear being low and tilted. If both are present, it indicates the family's fortune will be broken, and success and failure will alternate. The book "Wan Jin Xiang Fa" says: if there is a缺口 on the left ear, it indicates the father will be harmed first; if there is a缺口 on the right ear, it indicates the mother will be harmed first; if both ears are damaged, both parents will be harmed. Such people also tend to harm their six relations, leave their ancestral business behind, and it is not unusual for the ears to be lower than the eyebrows. A poem says: if the ears (which are also called 'pian tang') hang low, even below the eyebrows, it is certain that the ancestral fortune will be broken, brothers will be few, and the person themselves will also suffer misfortune. 'Pian tang' is another name for the ears; 'descending to the level of the eyebrows' means the ears are positioned below the eyebrows.

聰明高聳：高聳，過於眉也。郭林宗曰：耳為君，眉為臣。君宜上而臣宜下。高起過眉者，主貴，聰明文學，才俊富貴也。《萬金相》云：耳高眉一寸，永不受貧困。又曰耳如攜起，名播人耳。宋齊丘曰：耳齊日角，曰大貴。許負曰：耳能齊日角，曾服不死藥。又主乎生病少壽長，才智過人。

A person with high ears is intelligent.the so-called "high ears" refers to the upper edge of the ear being higher than the eyebrows. Guo Tai said: the ear is like a ruler, and the eyebrows are like ministers. The ruler should be above and the ministers below, so having the ear higher than the eyebrows is in proper order. Ears higher than the eyebrows indicate a person of noble status, intelligence, literary talent, and wealth. The "Ten Thousand Gold Methods of Facial Reading" says: if the ears are one inch higher than the eyebrows, the person will never be poor. It also says: if the ears are raised high as if lifted, their reputation will spread to many people. Song Qi Qiu said: if the upper edge of the ear is level with the "sun angle" (the area above the eyebrows), the person will achieve great wealth and honor. Xu Fu said: if the ears are level with the sun angle, it is like having taken the elixir of immortality, indicating a life free from illness, long lifespan, and extraordinary intelligence.

皮粗青黑飄蓬：郭林宗曰：左耳為金星，右耳為木星，色鮮者貴而安穩。若皮粗及青色黑而幹者，主一生奔馳南北，散走他鄉，終無定基也。宋齊丘曰：皮粗青黑，走異鄉。廣鑑集云：耳輪青黑，腎藏喪不久也。

A person with rough ear skin and a bluish-black coloration will live a life like floating hemp grass, constantly drifting. Guo Tai said: the left ear belongs to the planet of Metal, and the right ear belongs to the planet of Wood; if the color is bright, it indicates wealth and stability. But if the ear skin is rough, the color is both blue and black, and it is dry, it indicates a life of constant travel north and south, scattering away from home, never establishing a stable foundation. Song Qi Qiou said: those with rough and bluish-black ear skin should go to another place. The "Guangjian Ji" said: if the ear rim turns blue or black, the kidney is already injured, and the life is not long — because the ear is the orifice of the kidney, and the color of the ear can indicate the state of kidney energy.

飄蓬謂：如蓬草也，中原郊野多生，俗名蓬子。根類竹根，其枝葉如楊柳，盤盤旋旋，團欒而生，圓如燈球，分圓若丈餘，秋天枯死之時，風吹出土。若東風起，吹輥往西無阻者，迤邐進去，忽然換西風。復吹遠東而去。若耳皮粗青黑者，為人似蓬草，朝暮走他鄉。無定止也。

Here is an explanation of what is meant by "piao peng": Piao peng refers to a type of grass called pengcao, which grows abundantly in the plains of the Central Plains, commonly known as pengzi. Its roots are like bamboo roots, and its branches and leaves resemble willow trees. It grows in clusters, and when mature, it becomes round like a lantern. When it disperses, its diameter can reach more than a zhang. In autumn, when it dies, it is blown away by the wind, uprooted from the soil. When the wind blows from the east, it rolls westward without any obstruction; suddenly, if the wind changes to the west, it is blown back east. A person with rough, dark skin is like this pengcao, constantly moving from place to place, without a fixed residence.

色如瑩玉，年少作三公：《廣鑑集》云：耳若貴賤，不取大公。先要色鮮，瑩白為上。昔歐陽文忠公，耳白如面，名聲天下。《人倫大統賦》曰：白或過面，主聲譽之飛揚，瑩白貫輪，主信行之敦厚。貼肉垂珠，紅潤自然，主財祿亨通：貼內者，隱伏也。紅潤者，垂珠鮮澤也。主平生財祿綿綿，百謀百成，千求千遂，天生自然富貴。《大統賦》云：壽越眉兮貴□血，聰垂明兮富貼肉。許負云：耳貼肉，富貴足。《太清神鑑》云：對面不見耳，問是誰家子。似此貼肉隱伏，而垂珠紅潤者，主平生旺相而長富貴，一歲人遠至十五歲，蔭成父母，病少之相。

The ears are white and clean, like polished jade, and a person who is young can attain high official positions. The "Broad Mirror Collection" says: the ears indicate wealth and status, not necessarily their size, but first of all, the color should be bright and clear, with a lustrous white and clean appearance being the best. In the past, Ouyang Xiu (posthumous name Wenzhong) had ears so white that they surpassed his face, thus gaining fame throughout the world. The "Great Unified Treatise on Human Relationships" says: if the ear color is whiter than the face, it indicates great reputation; if the white color extends throughout the earlobe, it indicates sincerity and integrity. If the ears are close to the head and the earlobes are red and bright naturally, it indicates smooth wealth and prosperity. "Close to the skin" means the ears are tightly attached to the head without being prominent (the original text mistakenly says "close inside" instead of "close to the skin"); "red and bright" means the earlobes are clear and lustrous. This ear characteristic indicates continuous wealth and prosperity throughout life, with all plans succeeding and all desires fulfilled, which is natural born wealth and honor. The "Great Unified Treatise" says: if the ears are higher than the eyebrows, it indicates longevity; if the ear color (the original text has a missing character here) indicates nobility; if the earlobes are bright and moist, it indicates intelligence; if the ears are close to the head, it indicates wealth. Xu Fu says: if the ears are close to the skin, wealth and honor will be abundant. The "Supreme Clarity Divine Mirror" says: if facing directly, one cannot see the ears (because they are close to the head), then one should ask who the noble son of a family is. Such ears that are close to the skin and have red and bright earlobes indicate a life of prosperity and strength, enjoying wealth and honor continuously. During the period from age one to fifteen, this ear characteristic can also benefit the parents, indicating a healthy life.

若尖小直如箭羽，安得不孤窮：尖小者，謂之猴耳，主孤貧。如箭羽者，其耳形直豎似矢之翎，最為貧賤之相，主十五歲男女，並有妨財破敗，長大貧賤孤獨之相。《五總龜》云：反耳無輪最不堪，直如箭羽少資糧。又曰：雙耳尖小多妨克。

If the ears are sharp and small, straight and upright like the feathers at the end of an arrow, how can one not be lonely and poor? Ears that are small and pointed are called "monkey ears," indicating loneliness and poverty. If the ears are straight and upright, thin and resembling the feathers on an arrow shaft, this is the most impoverished appearance. Whether male or female, during the period before the age of fifteen, they will suffer financial loss and family ruin. In adulthood, they will also exhibit signs of poverty and isolation. The "Five Categories of Omens" states: if the outer part of the ear is inverted and there is no earlobe, it is very bad; ears straight like arrow feathers indicate scarcity of food and wealth. It also says: if both ears are small and pointed, there will be many troubles in the relationships with the Six Relations.

命門難入指，壽元慳短，妄淺愚蒙：命門者，耳孔也，若窄小難入小指尖者，主愚頑短壽，無智之人。《洞中經》云：耳孔容針，家無一金。《太清神鑑》云：耳門如墨，二十之客，夭壽也。無輪兼反薄，家破囊空：薄者，主貧也，一歲至十五之內妨克破祖，長大孤貧，壽夭之相。《太清神鑑》云：輪為城內為廓，城兜廓吉，廓兜城凶。金鏡經曰：耳無輪廓多破散。《大統賦》云：耳薄如紙，貧而早死。五總龜云：能可城兜廓，不可廓兜城。

"The 'Mingmen' refers to the ear hole; if the ear hole is narrow enough that even a small finger cannot fit inside, it indicates a person is foolish and stubborn, short-lived, lacks wisdom, and is shallow and reckless. The 'Yuebo Dongzhong Jing' says: if the ear hole can only fit a needle, the family will not have even two taels of gold. The 'Taiqing Shenjian' says: if the ear hole is black like ink, it indicates the person will be a transient figure by the age of twenty and is destined for an early death. If the ear lacks a rim and is instead thin and exposed, the family will break down and suffer financial loss. Thin ears indicate poverty: such people will experience misfortune and the destruction of their ancestors' legacy from the age of one to fifteen, and later in life will be lonely, poor, and short-lived. The 'Taiqing Shenjian' says: the outer rim of the ear is called 'cheng' (city), and the inner part is called 'kuo' (enclosure); if 'cheng' surrounds 'kuo', it is auspicious, but if 'kuo' surrounds 'cheng', it is inauspicious. The 'Jingjing Jing' says: ears without clear contours often lead to broken relationships and dispersal. The 'Datu Fen' says: ears as thin as paper indicate poverty and an early death. The 'Wuzong Gu' says: it is better for 'cheng' to surround 'kuo', and worse for 'kuo' to surround 'cheng.'"

厚大垂肩極貴，天年過八十方終：《廣鑑集》云：耳大四寸，高聳垂肩者，主大貴壽長，蜀劉先主。耳毫垂肩，目顧其耳。宋太祖口方耳大。只因是毫生竅內，頭自老龍鍾：毫者，孔內生毫也。龍鍾，竹名，其曲頭垂眉地，若人生耳毫，主長壽似龍鍾之竹，緩曲頭低，極老之相也。郭林宗曰：借問何人年過百，耳內生毫頭半白，項下雙絛成一縷，此是人間壽星魄。

Big and thick ears that hang down to the shoulders indicate an extremely prosperous destiny and a lifespan that can exceed eighty years. The "Broad Mirror Collection" says: ears that are four inches in size, high and hanging down to the shoulders, indicate great prosperity and longevity. Shu Han's first emperor Liu Bei was like this—his ears had long hairs hanging down to his shoulders, and his eyes could see his own ears. Song Taizu Zhao Kuangyin also had a square mouth and big ears. As for hairs growing inside the ear holes, the head appears old and aged: "hairs" refer to long hairs growing inside the ear holes; "longzhong" is originally the name of a type of bamboo, which bends its head downward to the ground. When a person has ear hairs, it indicates longevity, and the shape resembles the longzhong bamboo, which bends slowly and lowers its head, indicating an extremely old appearance. Guo Tai said: Who can live over a hundred years? Those with hairs growing inside their ears, half-white hair, and two folds of skin below the neck merging into one strand are the appearance of a human longevity figure.

論曰：運限者，上古之壽，一百二十歲為終，今之七十者稀，萬金相法，三主七十五歲為約，左耳七年，右耳八年，男左女右，又天部十年，共二十五年為初主。

General discussion says: Regarding the lifespan related to the ears, the longevity of people in ancient times was considered to end at one hundred twenty years, but now living to seventy is already rare. The "Wan Jin Xiang Fa" divides a person's life into three periods: early, middle, and late, with seventy-five years as the approximate limit. The calculation for ear destiny is: the left ear governs seven years, the right ear governs eight years. For men, the left ear is checked first, and for women, the right ear is checked first. Adding the forehead (the heavenly part) which governs ten years, the total is twenty-five years, known as the "early period" or early destiny.

黑子生在輪上者主聰明，有大痣耳內者，壽長。垂珠上者，主有財。耳前命門者，主火厄，作事有始無終。耳顯三珠者，左定嗣，右定妻。一曰白珠，耳尖上貴陰亦同。二彩紅珠，右耳中生一珠一子，二珠五子，陰亦同。其珠如粟米大圓者應，如綠豆大圓者少應。氣色瑩白紅潤者，貴而吉，黃者病，青者腎衰，黑操者腎喪。忽輪上紅色如炎火者，七日口舌破財或暴焦，色慘青色，其壽不永也。

The moles and complexion on the ears also have corresponding meanings. A black mole on the earlobe indicates intelligence; a large mole inside the ear suggests longevity; a mole on the earlobe indicates wealth; a mole on the命门 (life gate) area in front of the ear indicates a calamity of fire and incomplete achievements. If there are three small pearl-like moles on the ear, the left ear indicates descendants and the right ear indicates spouse. The first type is called white pearl, if it appears on the tip of the ear, it indicates nobility, and the same applies to women. The second type is called colorful red pearl, if one appears in the middle of the right ear, it indicates one son, and if two appear, it indicates five sons, and the same applies to women. The pearls should be round and the size of millet to be accurate, while those as big and round as green beans are less likely to be accurate. Now looking at the complexion: if the ear is bright white and red, it indicates nobility and good fortune; if it turns yellow, it indicates illness; if it turns green, it indicates kidney qi decline; if it turns black and dry, it indicates loss of kidney qi. If suddenly a fiery red color appears on the earlobe, there will be disputes, loss of money, or sudden quarrels within seven days. If the complexion is dull and green, it indicates a short lifespan.

濃厚淹留孤獨：眉黑稠濃密，主淹留蹇滯久困。《五總龜》云：眉濃髮厚人多滯。《萬金相》云：陽，男子也，陽得虎眉蹇滯，虎眉稠濃密也，主平生少快、二十六歲入運至三十五歲，此一運中主上五年多淹滯。短促兄弟非宜：《廣鑑集》云：眉為君，目為臣，宜清長過日，宜如雁行，若短不及目者，難為兄弟，縱有二三四，終須不靠也。

A person with thick eyebrows tends to experience stagnation and loneliness. If the eyebrows are dark and dense, it indicates prolonged difficulties and obstacles in one's fortune. The "Wu Zong Gu" states that people with thick eyebrows and thick hair often face hindrances. The "Wan Jin Xiang Fa" says that for men, having a "tiger brow" signifies obstacles; a tiger brow refers to thick and dense eyebrows, which suggest a life filled with few pleasant experiences. From the age of 26 to 35, especially the first five years, there is a period marked by stagnation. Short eyebrows are unfavorable for brothers. The "Guang Jian Ji" states that eyebrows are like a ruler, and eyes are like ministers. The eyebrows should be clear, long, and extend beyond the eyes (the original text says "over the day" but should be "over the eyes"). They should be neat and symmetrical like a formation of geese. If the eyebrows are too short to reach the length of the eyes, one will find it difficult to rely on brothers, even if there are a few, they will ultimately be unreliable.

《萬金相》云：眉長於目，兄弟五六，眉如掃帚，兄弟八九。與目同等，兄弟一兩。短不及目，兄弟不足。縱有一兩，非是同腹。二十六至三十五，上四五年不利。骨稜高起，性勇好為非：稜骨高起者，言眉骨尖峻顯露也，則主人粗鹵，知進而不知退，知存而不知亡，知成而不知敗，自強自勝，作事不應為而強為。性暴好鬥，不可為友之相也，平生宜遠之。

The "Wan Jin Xiang Fa" states: Those whose eyebrows are longer than their eyes have five or six brothers; those whose eyebrows are as thick as a broom have eight or nine brothers; those whose eyebrows are as long as their eyes have one or two brothers; those whose eyebrows are short and do not reach the eyes have few brothers, and even if they have one or two, they are not from the same mother. Such people face difficulties in their eyebrows' fortune between the ages of 26 and 35, with the first four to five years being unfavorable. Those whose eyebrow bones are prominently high and sharp in appearance are bold, fierce, and prone to quarrels. The term "prominently high eyebrow bones" refers to the sharp and prominent brow bones. Such people are rough and rude, only knowing to advance without retreating, only knowing to preserve without considering failure, only knowing success without understanding defeat. They are stubborn and competitive, insisting on doing things that should not be done, and are impetuous and aggressive. One should not be friends with them and should keep a distance from them all their lives.

清秀彎如月樣，文章顯折桂榮奇：《廣鑑集》云：眉是目之君，膽之苗，面之表也。若得清秀彎如月樣，主為人聰明智慧，文學博雅，必攀蟾桂，高明富貴之相。知為平生之福，二十六歲運至中主，便得顯煥功名。郭林宗曰：眉如新月祥。名譽四方聞。許負曰：眉如月弓，衣食不窮。《太清神鑑》云：眉曲彎彎多學識。

A person with eyebrows that are clear and delicate, curved like a new moon, is destined to achieve success in literature and gain fame by winning the moon palace's桂枝 (a metaphor for academic success). The "Broad Mirror Collection" states: eyebrows are the master of the eyes, the indication of courage, and the standard of one's appearance. If they are clear, delicate, and curved like a new moon, it signifies that the person is intelligent, wise, and has broad and refined literary talent, surely able to win the桂枝 and pass the imperial examinations, indicating a noble and prosperous destiny. This is a lifetime of good fortune: at the age of twenty-six, when the eyebrows' influence begins, one will achieve fame and success in officialdom. Guo Tai said: eyebrows like a new moon are a fortunate sign, bringing reputation throughout the land. Xu Fu said: eyebrows like a curved bow indicate that one will never lack clothing and food. The "Supreme Clarity Divine Mirror" states: those with eyebrows that are curved and graceful usually have extensive knowledge.

印堂廣雙分入鬢，卿相位何疑：眉中為印堂，名曰官祿宮、相貌宮、福德紫氣宮，一面之中，此位最幹禍福，所以眉毛欲得寬廣，雙分入鬢，主生平多福而貴，二十六歲人運行中，主大發功名。緯林真人曰：眉為羅計之星，宜闊而不欲侵犯紫氣宮。陳圖南曰：翠眉入鬢，位至公卿。《廣鑑集》云：朝中無交眉宰相。

The area between the eyebrows, called the印堂, is also known as the official rank palace, appearance palace, and Fortune Virtue purple qi palace. Among all the facial features, this area is most related to fortune and misfortune. Therefore, the eyebrows should be wide, sparse, and open, with each eyebrow extending into the hairline. This indicates a life full of blessings and high status. At the age of twenty-six, one will experience a flourishing period in official rank. The纬林 true person said: eyebrows are the two stars of Luo Hou and Ji Du, which should be open and not invade the purple qi palace (印堂). Chen Tuan said: eyebrows with a green and lush color extending into the hairline indicate reaching the position of a marquis or chancellor. The Guangjianji said: there are no chancellors in the court with their eyebrows meeting.

豎毛多，主殺，神剛氣暴，豈有思維：豎眉者，謂眉毛直立而少也，多主殺性。《大統賦》曰：主性急神猛。好鬥貪殺，無思算之相也。又云：毛直性狠。交頭並印促，背祿奔馳：頭交者，言兩頭印提交鎖，侵犯印堂也。蓋緣印堂是官祿宮，若得眉宇寬，則為官平生安穩。若交促者無祿，而一生走驟愚夫。

There are many people with upright eyebrows, indicating a fierce and aggressive nature, with a strong and fierce spirit, where there is no careful consideration.the so-called upright eyebrows means the eyebrows are straight and sparse, mostly indicating a nature inclined towards violence and killing. The "Da Tong Fu" says: such people are impetuous in temperament, fierce in spirit, fond of fighting and killing, and lack deliberation and planning. It also says: upright eyebrows indicate a harsh and cruel nature. If the two eyebrows meet at the brow and press against the forehead, it indicates a person who leaves their official position and is always on the move throughout their life.the so-called "head intersection" means the two eyebrows lock together, encroaching upon the forehead. Since the forehead is the official position palace, those with broad and sparse eyebrows will have a stable official career throughout their lives; but if the eyebrows meet and press against the forehead, they will have no official position, and will be a foolish person who is always busy and奔波.

印堂又為命宮，眉宇為羅計星，羅計侵犯交促，不利財祿，胡人不在此限，神強者不在此限，在此限即為平生之滯，三六交運至四十一，此四五年最緊。橫直妨妻害子：夫直者，言眉毛。凡生直豎不順也，左妨子，右妨妻，左有如此妻子俱傷。然為平生不利，二十八限至三十，此三年最是不利。旋螺聚必執旗槍：旋螺，言其中毛盤旋似螺絲尾尖，盤盤旋旋而生者，主為人剛健勇猛，可車前槍旗之首當先，無懼而戰也。

The area between the eyebrows is also called the命宫, and the two eyebrows represent the stars 罗睺 and 计都. If 罗睺 and 计都 invade the命宫 and are closely connected, it is not favorable for wealth and official rank. However, this does not apply to people from the northwest ethnic groups, who naturally have thick, connected eyebrows. It also does not apply to those with strong vitality and spirit. Anyone whose condition falls into this category will face continuous obstacles throughout their life. From the age of thirty-six to forty-one, the next four or five years will be the most critical period. If the eyebrows grow horizontally and uprightly, it will harm the wife and children.the so-called "直" means the eyebrows grow straight and upright without bending. If the left eyebrow is like this, it will harm the son; if the right eyebrow is like this, it will harm the wife; if both eyebrows are like this, both wife and children will be harmed. This is a lifelong disadvantage, and the years from twenty-eight to thirty will be the most unfavorable. If there are spiral hairs in the eyebrows forming a spiral shape, the person will definitely serve as a flag bearer or gun carrier in the army.the so-called "旋螺" refers to hairs in the eyebrows that spiral like the tip of a screw, growing in circles. Such people are strong, brave, and fierce, and can serve as vanguard soldiers in battle, fearless in the face of danger.

低壓眼相連不斷，運至必災厄：《廣鑑集》云：眉為羅計之星，眼為日月之象，相眉緊緊貼而與眼相連不斷者，是羅計二星侵犯太陰太陽，太陰太陽為日月之臺，一身之主，二十六限至二十九不利，三十七八九亦不利。若孛星高廣，日月分明，災禍減半。

If the eyebrows are low and press against the eyes, forming a continuous line without interruption, then the destiny of Yixing (a term referring to a type of fate or destiny) arriving here will surely bring misfortune. The "Broad Mirror Collection" states: eyebrows represent the two stars Luo Hui and Ji Du, while the eyes represent the two celestial bodies Taiyang (Sun) and Taiyin (Moon). When examining eyebrows, if they are tightly attached to the eyelids and connected continuously with the eyes, it indicates that the two stars Luo Hui and Ji Du have invaded Taiyang and Taiyin. Taiyang and Taiyin are the locations of the sun and moon, which govern the entire body. Therefore, during the ages of 26 to 29, the destiny of the eyebrows is unfavorable, and during the ages of 37, 38, and 39, the destiny of the eyes is unfavorable. However, if the "Yue Bo Star" (located at the mountain root) is high and broad, and the eyes are clearly black and white, then this misfortune can be reduced by half.

論曰：運限者，兩眉管四年人中主，左二年二十六七，右二年，二十八九眉生四理。黑子眉中生者，初主水厄，眉頭生者，主性剛，眉上生者主貴官。紋理眉中十字元字紋者，大亨。有坤卦紋者，祿二千石。有成土字並魚鳥形紋，主大將公卿之位。

In general, it is said that the eyebrows govern a period of four years, representing the initial phase of the middle period. The left eyebrow governs two years, corresponding to the ages of 26 and 27, while the right eyebrow also governs two years, corresponding to the ages of 28 and 29. Additionally, one should examine four lines of texture above the eyebrows. Black moles on the eyebrows: if a black mole appears in the middle of the eyebrow, it indicates early troubles related to water; if it appears at the beginning of the eyebrow, it suggests a strong and stubborn nature; if it appears above the eyebrow, it indicates the possibility of attaining a high official position. The texture between the eyebrows: if a 'cross' shape or a 'yuan' shape appears in the middle of the eyebrows, it indicates great success and smoothness; if the shape resembles the 'Kun' trigram (three horizontal lines), it suggests the possibility of receiving a salary equivalent to two thousand stones; if the shape is like the character 'earth', or like the shapes of a fish or a bird, it indicates the possibility of holding a high military or government position.

眉上氣色忽然白者，主哭泣聲服忌。忽然紅色者，三日七日主口舌官訟。黃明入華蓋，日近遠喜信入宅。又主動出為吉。眉中忽然生毫長，謂之壽毛，然不宜早生。萬金相云：二十生毛三十死，四十生毛命壽長，若四十之上忽然生一毫長者，三年內遇貴。

Looking at the color on the eyebrows: if the color suddenly turns white, it indicates there will be matters involving crying and mourning; if it suddenly turns red, there will be disputes or lawsuits within three to seven days; if a bright yellow color penetrates into the area of the heavenly stem (the forehead above the eyebrows), there will be good news arriving home within a few days or soon, and it is auspicious for travel. If a long hair suddenly grows in the middle of the eyebrows, it is called 'long hair of longevity' (寿毛), but it is not suitable to appear too early. The "Ten Thousand Gold Methods of Facial Reading" says: if the long hair of longevity appears at twenty years old, death may occur by thirty; if it appears at forty, it indicates longevity; if a long hair suddenly grows after forty, there will be a meeting with a nobleman within three years.

兩眼浮光，雙輪噴火，殺人賊好奸謀：兩眼浮光者，謂噴突不收，光射人也。雙輪噴火，上下眼堂紅赤，如炎火噴外也，似此者則主人凶惡，奸狡貪鄙，衷懷奸盜之心。然平生之惡。三十歲入運，至三十五此五年大發。三十七至四十。此四年亦不利。《大統賦》云：睛如點漆。許負門：目中赤沙起，法死須妨己。又謂之蛇眼，赤沙便是噴火。

A person whose eyes glow with a floating light and whose upper and lower eye sockets are as red as flames is a murderer who uses treachery, a thief who relies on cunning. The term "two eyes with floating light" refers to the eyeballs protruding and the spiritual light not being contained, shining intensely and intimidating others. The term "two wheels spewing fire" refers to the upper and lower eye sockets being red and fiery, as if flames are spewing outward. Such eyes indicate a person who is cruel, cunning, greedy, and dishonest, harboring a mind for theft. This is a lifelong evil appearance. At the age of thirty, the eye's influence begins, and during the five years up to thirty-five, the evil nature becomes more pronounced; during the four years from thirty-seven to forty, it is also unfavorable. The "Great Unity Treatise" states that good eyes should be dark and bright like a point of lacquer (which is exactly the opposite of this). Xu Fu says that if there is a red network of blood vessels in the eyes, according to facial physiognomy, it indicates a sudden and violent death, and one should be cautious of self-injury. This kind of eye is also called "serpent eyes." The term "red sand" refers to the fiery spewing mentioned above (the original text should read "Xu Fu said" instead of "Xu Fu's door").

睛如點漆，應不是常流：《廣鑑集》云：兩睛黑光如點漆，昭輝明朗光彩射人者，投貴人臣，神仙高士，奇異之相，然為平生之福，三十歲至三十五歲，此六歲顯耀功名。眼大者多攻藝業：《月波洞中經》云：眼睛大而端定，不浮不露，黑白分明者。主可學藝業，異於眾人。成家立業。

A person whose eyes are black and bright like a point of lacquer is certainly not an ordinary person. The "Broad Mirror Collection" says: if both eyes are black and luminous like a point of lacquer, clear and radiant, dazzling others with their brilliance, this is an extraordinary appearance that can lead to becoming a high-ranking official or a sage, a blessing for a lifetime; during the six years from thirty to thirty-five, one's fame and achievements will be prominent. People with large eyes are more likely to study and master skills and academic pursuits. The "Moon Wave Cave Classic" says: if the pupils are large, upright, steady, neither floating nor protruding, and clearly defined in black and white, they indicate the ability to learn and master a skill or academic discipline, surpassing ordinary people, and establishing a family and career.

上視者勿與交遊：上視者，或看物觀望，或觀人昂面，睛昂向上視者，主為人賊性，自強自是，不容物，太察多疑，不可為友，同行須在富貴之中，不可深交，又曰，上視者，人多狠。斜觀狼目強獨，性鏗吝更貪求：斜觀者，主人秉性剛強，獨能堅吝者，自堅不施，貪鄙愛聚，損人安已，縱居富貴能文，亦不改堅吝之心，口腹不能相應之人也。

A person who constantly looks upward with their eyes is not to be associated with.the so-called「上视」 refers to looking at things or people with the face raised and the eyes rolled upward. Such people have a阴贼 (sneaky and malicious) nature, are stubborn and self-willed, cannot tolerate others, are overly critical and suspicious. They should not be considered as friends; even if they are in the same circle of wealth and status, one should not be too close to them. It is also said that those who look upward are often cruel and fierce. Those who look sideways, like a wolf's eyes, are solitary and self-reliant, stingy yet greedy.the so-called「斜观」 refers to a person who is strong-willed, solitary, and stingy. They hold on tightly to what they have, never giving anything away, are greedy for accumulation, and harm others to benefit themselves. Even if they are wealthy and have literary talent, they cannot change this stingy nature. They are people whose words do not match their thoughts.

《廣鑑集》云：目為心之外戶，觀其物外而知其內也。孟子曰：胸中正則眸子了焉，胸中不正，則眸子不能掩其惡也，善惡在目中偏正。善者。正視神清睛定。惡則斜視不定神濁。《太清神鑑》云：眼有些小病，心有些小毒，眼有十分病，心有十分毒。眼善心也善，眼噁心亦惡。《大統賦》云：斜盼者人遭其毒，然居富貴之書，只是心中不正，何況於小人乎。

The Guangjianji says: The eyes are the outer gate of the heart, and one can see the inner nature from their appearance. Mencius said: If the heart is upright, the eyes will be bright and clear; if the heart is not upright, the eyes cannot hide his wickedness. Therefore, good and evil can be judged by the straightness or slant of the gaze: a good person has a steady, upright gaze, clear spirit, and calm eyes; a wicked person has a slanted gaze, flickering and unstable, with a murky spirit. The Taqing Shenjian says: If the eyes have a few faults, the heart has a few poisons; if the eyes have many faults, the heart has many poisons. Good eyes mean a good heart; evil eyes mean an evil heart. The Datong Fu says: Those who look with slanted eyes will harm others. Such people, even if they are wealthy and educated, are merely unscrupulous;何况 those who are common people. (The original text says '之书' which should be '知书'.)

圓大神光露，心懷兇狠，訟獄堪憂：若圓大眼睛突露光者，主兇暴，多招禍患，常遭囹圄之囚繫，然為平生之凶，二十八限至三十五歲不利。三十七八九亦然，雖居富貴，亦為兇徒。若肯讀書，近君子遠小人，其凶減半。《月波洞中經》云：莫交眼突，往往見災□。又曰，眼露心亦露。

Eyes that are round and large with the spirit light shining outwards indicate a fierce and cruel heart, and one should be concerned about legal troubles and imprisonment. If the eyes are round and large, with the spirit light leaking out, this signifies a violent and fierce nature, often leading to misfortune and frequent imprisonment, which is a lifelong ominous sign. From the age of twenty-eight to thirty-five, this is unfavorable, and the same applies to the ages thirty-seven, thirty-eight, and thirty-nine. Even if one is wealthy and prosperous, they remain a dangerous person. If one is willing to study and understand principles, and to associate with gentlemen while avoiding petty people, half of the danger can be reduced. The "Moon Wave Cave Classic" says: do not associate with people who have protruding eyes, as they often bring disaster. It also says: those with prominent eyes cannot keep their thoughts hidden.

似雞蛇鼠目，不濫須偷：《月波洞中經》云：雞目無痕，好鬥貪淫。蛇目上胞厚而心毒。鼠目左小竊盜，似者男女盜竊貪婪無恥，然居富貴，亦不改奸妒之象。三角深藏毒害：眼生三角，兇狠之人，常能損物害人，若是女子，妨夫不良。《大統賦》云：三角多嗔，為妨夫命。刃者劍刃也，婦人眼生三角，如殺夫之劍也。

Those with eyes resembling a chicken's, a snake's, or a rat's are either prone to licentious behavior or have a tendency to steal. The "Moon Wave Classic" states: a chicken's eye lacks eye patterns, indicating a nature inclined to quarrel and indulge in lust; a snake's eye has thick upper eyelids, indicating a poisonous heart; a rat's eye is uneven and small on both sides, indicating a propensity for theft. Those with these types of eyes, regardless of gender, are greedy, steal constantly, and lack shame; even if they are wealthy, they cannot change their nature of deceit and jealousy. Those with triangular eyes and deep-set pupils are malicious in heart. Those with triangular eyes are fierce and often harm others; if they are women, they tend to harm their husbands and behave improperly. The "Great Unity Treatise" says: people with triangular eyes are often irritable and may endanger their husbands' lives; the term "blade" refers to a sword, so a woman with a triangular eye is like a sword that kills her husband.

頻偷視，定無良籌：頻偷視者，謂談話之間，廣會之座，低目沉吟，常常用眼偷觀人者，乃為人心性不定，多疑智淺之象。神清爽秀，長如鳳目，身顯作王侯：神清秀者，瞳子瑩潔，黑白分明，如曉星光肘四遠也。長如鳳者。鳳目細長入鬢，極一寸五分，陰陽，大富大貴□蜀關雲長，唐房玄齡俱應。

A person who frequently looks around furtively is likely to lack good ideas.the so-called「频偷视」 refers to someone who, during conversation or in public, keeps their eyes low and appears to be deep in thought, yet constantly glances sideways at others. This is a sign of an unstable mind, excessive suspicion, and shallow intelligence. Those with clear and bright eyes, long and slender eyes like the phoenix's eyes, are destined for high status and noble positions.the so-called「神清秀」 means the pupils are bright and clear, with distinct black and white, like the dawn light shining far and wide (the original text mistakenly says 「光肘」, which should be 「光射」).the so-called「长如凤」 refers to eyes that are long and slender, with the tail curling into the hair, reaching one and a half inches in length; the two eyes are balanced between yin and yang, indicating great wealth and honor. Figures like Guan Yu (Zhang Yunchang) of Shu Han and Fang Xuanling of the Tang Dynasty exemplify this characteristic.

論曰：運限者，兩目管六年，左目三十三十一二，右目三十四五。目有四神，黑子生在眼胞上者，貪婪作竊。眼下者妨害。氣色者，三陰三陽，忽然生黑氣，深者二五日，淺者二七日，家宅不寧，陰人是非。紅者火災。眼下鋪青者，連累口舌。赤者官災。黑者破耗。黃明者最吉。陰人目下青者喪夫。赤者產厄。眼尾其色瑩白光潤者，主夫位增遷，財祿之喜。

In general, the eyes are associated with a period of six years. The left eye governs the ages thirty, thirty-one, and thirty-two, while the right eye governs thirty-four and thirty-five. The eyes have four divine aspects, and one must distinguish between clear, turbid, hidden, and exposed. Black moles on the upper eyelid indicate greed and theft, while those on the lower eyelid suggest harm to the Six Relations. Now looking at the complexion: if dark black clouds suddenly appear beneath both eyes, the color being deep indicates unrest in the household and disputes among women within ten days, while a lighter color suggests the same within fourteen days. Red coloration indicates a fire disaster. If a layer of green appears beneath the eyes, it suggests being involved in disputes. Red coloration also indicates legal troubles, while black coloration suggests financial loss. A bright and clear yellow color is the most auspicious. For women, if a blue color appears beneath the eyes, it indicates the loss of a husband, while a red color indicates childbirth difficulties. If the color at the corners of the eyes is bright and smooth, it indicates that the husband will be promoted in official position and will have good fortune in wealth and status.

竅小鏗貪：竅者，鼻孔也。《萬金相》云：左右胞謂之仙庫，左胞名左庫，右胞名右庫，夫庫欲高豐厚。竅者庫之戶也，戶欲小而齊，庫厚而隆，庫小而齊者，庫內有積也。庫狹而薄，戶大而薄者，庫無積也。竅小庫齊之相，好聚而不舍。戶寬反仰之相，無積而好施也。

A person with small nostrils is stingy and tends to hoard wealth. "Qiao" refers to the nostrils. The "Wan Jin Xiang Fa" states that the left and right sides of the nose are called "Xian Ku," with the left side being the Left Repository and the right side the Right Repository. The repositories should be high, thick, and full. The nostrils are the entrance to the repositories; they should be small and even. The repositories should be thick and prominent. If the repositories are small and the entrance is even, there is wealth stored within. If the repositories are narrow and thin, and the entrance is large and thin, there is no stored wealth. Therefore, a person with small nostrils and even nasal wings tends to accumulate wealth and be reluctant to spend. A person with wide nostrils and a raised nose tends to spend money easily and be generous. This passage discusses the accumulation and dispersal of wealth, as revealed by the appearance of the nostrils and the nasal wings.

高隆顯宦：《廣鑑集》云：鼻為土宿，萬物生於土，歸於土，象乎山嶽，山不厭高，土不厭厚，義為一面之表也。夫天地人三才之中，鼻為人也，欲得高隆而貴。《大統賦》云：惟鼻者，號嵩嶽，居中為天柱而高聳，梁貴乎豐隆，漢高祖隆準，終為平生之福，三十五至五十中，大顯功名。

A person with a high and prominent nose is likely to hold a high official position. The "Broad Mirror Collection" states: the nose belongs to the element of earth among the five stars, called "earth host"; all things are born from earth and return to earth, so the nose is likened to mountains. Mountains do not mind being high, and earth does not mind being thick, hence the nose is a significant feature. In the three elements of heaven, earth, and humanity, the forehead represents heaven, the chin represents earth, and the nose, being in the middle, represents humanity. Therefore, it is important for the nose to be high and prominent to signify wealth and status. The "Great Unified Treatise" says: only the nose is called Mount Song, the central mountain, located in the middle of the face, rising like a heavenly pillar. The bridge of the nose is valued for being full and prominent. Emperor Gaozu of Han was known as "long zhen" (long nose), which ultimately brought him great fortune. The nose's influence is prominent from the age of thirty-five to fifty, which is the time when one can achieve great fame and success.

偏斜曲陷堪傷：偏斜者，不端正，主孤滯也。曲者主孤貧。《萬金相》云：鼻偏左先損父，偏右先損母。又曰，樑柱不直，中年遭厄。六七八限至九六不利。許負曰：鼻仰突，多孤獨。陷者，地低四陷，瘡窩疵瘕痕傷也，亦主妨厄，最不利。

A nose that is crooked, bent, or sunken indicates injury or misfortune. "Crooked" means the nose is not straight, indicating loneliness and obstacles. "Bent" means the bridge of the nose is curved, indicating loneliness and poverty. The "Ten Thousand Gold Methods of Physiognomy" states that if the nose leans to the left, it indicates the father's death first; if it leans to the right, it indicates the mother's death first. It also says that if the bridge of the nose is not straight, there will be difficulties in middle age; the period from thirty-six to forty-nine is not favorable for the nose's fortune. Xu Fu said that if the nostrils are upturned and the tip of the nose is prominent, it often indicates loneliness.所谓 "sunken" means the area around the nose is low and the surrounding areas are concave, or there are sores, scars, or blemishes, which also indicate obstacles and misfortune, being the most unfavorable.

《萬金相》云：印堂缺陷，財祿不旺，三十六歲，不利妻房。山根缺陷自身傷害，三十八歲，本身不利。金匱缺陷，鎖在他鄉，三十九遠出不利，亦重破祖。年上缺陷，哭聲不祥，四十歲孝服哭泣動。月孛缺陷，百事為傷，四十一歲凡幹□難成。壽上缺陷，作事乖舛，四十二歲，凡幹不利。準頭缺陷，人事不和，四十三歲，妨是非口舌。左庫缺陷，財物消散。四十四歲破財。右庫缺陷，橫事極多，四十五大破財。

The book "Wan Jin Xiang Fa" lists the predicted years for various defects in the nose: if the area above the nose (Yin Tang) is defective, wealth and official rank will not be prosperous, and there will be unfavorable circumstances for the wife at the age of thirty-six. If the root of the nose (Shan Gen) is defective, the person will suffer harm, and there will be unfavorable circumstances for the person themselves at the age of thirty-eight. If the Golden Chest (Jin Kui, the sides of the root of the nose) is defective, the person will be detained away from home, and there will be unfavorable circumstances for traveling far away at the age of thirty-nine, which also indicates repeated losses of ancestral property. If the year position (Nian Shang) is defective, there will be ominous signs of crying, and at the age of forty, there will be matters involving mourning and crying. If the Moon孛 (Yue Bo, another name for the root of the nose) is defective, all affairs will be harmed, and at the age of forty-one, whatever one seeks will be difficult to achieve. If the longevity position (Shou Shang) is defective, actions will be wrong and mistakes will occur, and at the age of forty-two, all affairs will be unfavorable. If the tip of the nose (Zhen Tou) is defective, there will be disharmony in interpersonal relationships, and at the age of forty-three, one should be cautious of disputes and verbal conflicts. If the left warehouse (Zuo Ku, the left wing of the nose) is defective, wealth will be scattered, and at the age of forty-four, there will be financial loss. If the right warehouse (You Ku, the right wing of the nose) is defective, there will be many unexpected troubles, and at the age of forty-five, there will be major financial loss.

此十缺陷，然為人限不利，必須更看別位滿缺乘除。若是神陷，色尾陷，文武陷，天地陷，色更青赤，乃為一生孤克，貧下之相也。蓋緣缺處多。若天地豐，目下平，日月明，魚尾滿，氣色正，似此者，運至有災。《大統賦》云：完美宜官，破露憂辱，最忌準頭。

The above ten defects all indicate unfavorable conditions when reaching the appropriate time; however, one must also consider other areas, whether they are full or lacking, and calculate the additions and subtractions accordingly, without relying solely on one aspect. If the divine light is sunken, the eye tail color is sunken, the Wen and Wu stars (left and right eyebrows and eyes) are sunken, and the Heaven and Earth sections are all sunken, along with a bluish or reddish complexion, this indicates a life of loneliness, suffering, and low status, due to too many deficiencies. Conversely, if the Heaven and Earth sections are full, the eye area is level, the day and moon angles are bright, the fish tail is full, and the complexion is proper, then even if there are disasters at the defective areas during a period of misfortune, the harm will not be severe. The "Da Tong Fu" states: a perfect nose shape is suitable for officialdom, while a damaged and exposed nose indicates worry and humiliation, with the most serious issue being damage to the tip of the nose.

若還短促，未敢許榮昌：短促，鼻小侷促也。《大統賦》云：巢窩，面之儀表，欲其廣大，主富貴。若短小侷促，主貧賤。許負曰：鼻小莫求官。《大統賦》云：小而滯者作童僕。若鼻短促，童僕之相，為平生貧賤，六六至五九，最不利於己。然鼻小之相，終身不富貴，縱有神骨，相貌亦不祥。

If the nose is short and narrow, one should not expect him to achieve honor and prosperity. "Short and narrow" refers to a small and cramped nose. The "Great Unity Treatise" states that the nose, as the "nest," is an indicator of one's fortune; it should be broad and large to signify wealth and nobility. If it is short and narrow, it indicates poverty and low status. Xu Fu said that people with small noses should not pursue official positions. The "Great Unity Treatise" also mentions that those with small noses and dull complexion can only be servants. A short and narrow nose indeed indicates the appearance of a servant, leading to a life of poverty and low status; during the period from thirty-six to fifty-nine years old, it is particularly unfavorable for oneself. In summary, the appearance of a small nose is unlikely to bring wealth and honor throughout one's life. Even if one's spirit, demeanor, and bone structure are still acceptable, the overall appearance is not auspicious.

生怕十分昂露：昂露，鼻孔仰。孔為二庫之門，十分昂露者，謂戶門開闊內無積也，難為平生不利，五九大破。廣鑑相中，大忌鷹嘴露竅。《大統賦》云：井灶露破廚無粟。井灶者，鼻孔也，又云斜如菱藕之狀，困乏預儲，斜如菱藕者，鼻斜露似刀切藕也，預儲為盛米之器也。困乏為無米也。《照膽經》云：鼻孔外仰成惡敗。

The most feared feature is when the nostrils are extremely upturned and exposed. "Angled and exposed" means the nostrils are lifted upward. The nostrils are the gateways of the two reservoirs on either side. If they are extremely upturned and exposed, it is like having the gates wide open but no water stored inside, leading to inevitable misfortune throughout one's life, and a major financial loss at the age of fifty-nine. According to the "Broad Mirror Collection" method of physiognomy, it is most undesirable to have a hooked nose resembling an eagle's beak with the nostrils exposed. The "Great Uniform Assignment" states: if the well and stove are broken and exposed, the kitchen has no stored grain—the "well and stove" refer to the nostrils. It also says: if the nose is slanted like a cut lotus stem, the granary is empty—the "slanted like lotus stem" means the nose is slanted and exposed, as if cut by a knife; "granary" is a storage container for grain, and "empty" means there is no grain. The "Zhao Chan Jing" says: if the nostrils are exposed and upward, it indicates a person with a fierce and declining fate.

如懸膽，必作朝郎：如懸膽者，其形從印堂隆隆懸垂，直下準頭，準頭完美如彈者是也。似懸掛豬羊之膽，有骨法，貴作朝郎，無骨法者，富有千金。《心鏡經》云：鼻如懸膽，終須貴，土曜當生得地來。若是山根連額起，定知榮貴作三臺。許負曰：鼻如懸膽，家財鉅萬。《大統賦》云：圓如懸膽之形，榮食鼎□，為平生之福，六六至五九，大發財祿。

A nose shaped like a hanging gallbladder indicates a person will certainly hold an official position in the imperial court. The term "like a hanging gallbladder" refers to a nose that starts from the forehead, gradually slopes downward, and ends at the tip, which is round and full, resembling a small ball. The entire nose looks like a hanging pig gallbladder. If such a nose is further accompanied by good bone structure, the person will attain high official rank; even without good bone structure, they will be wealthy with thousands of gold coins. The "Heart Mirror Classic" says: A nose like a hanging gallbladder will surely achieve high status, because the earth element (nose) is in its proper place. If the mountain root continuously connects with the elevated forehead, the person will certainly achieve honor and be ranked among the Three Palaces. Xu Fu said: A nose like a hanging gallbladder indicates a family with immense wealth. The "Great Unity Treatise" says: A nose that is round like a hanging gallbladder will enjoy the honor of dining with bronze vessels, which is a lifetime fortune; during the period from age thirty-six to fifty-nine, great wealth and official favor will be attained.

年壽上縱橫紋理，家破苦窮忙：鼻為年壽二位，屬中央戊已上，萬物生成之地，又為巢窩，欲其光隆無犯者吉，若有縱橫亂紋交雜者，破祖離家，一生弛驟奔波苦，終日揭貧困而厄。若得形正神剛，則主成敗走驟，若女子不可為配。《大統賦》云：紋若亂交，慎勿為乎眷屬，平生大破。

The two sections on the nose, namely the year section and the longevity section, if they have intersecting and chaotic lines, indicate the destruction of family fortune and a life of constant toil and poverty. The nose is divided into two parts, the year section and the longevity section, which belong to the central Wu Ji earth (the original text says "Wu Yi Shang" but should be "Wu Ji Tu"), the place where all things are generated, also called "nest." It should be smooth, bright, and elevated without being invaded by anything else for good fortune. If there are intersecting and chaotic lines on it, it indicates the destruction of ancestral property, leaving home and traveling far away, a life of constant toil and hardship, and being constantly oppressed by poverty. Even if the appearance is upright and the spirit is strong, it only means ups and downs in success and failure, and constant wandering. If such a pattern appears on a woman's face, she should not be married to someone with such a nose. The "Da Tong Fu" says: if there are chaotic lines on the nose, one should never form a close relationship with such a person, because it will lead to the destruction of family fortune throughout one's life.

山根低折，田園不守，妻子先亡：低者，塌也。折者，橫紋斷流也。似此者則主破祖離巢，妨害妻子也。終為平生之患，三十七至四十歲，運行到此，男女並同，蓋緣為生日不順也。若更眉壓眼，神氣薄，樑柱偏，輕則中年大病刑獄，重則喪軀矣。或得形正神強，色明聲亮，其害減半。

If the mountain root is low and sunken or broken, it indicates an inability to maintain the family estate, and the wife and children may die first. "Low" refers to a sunken appearance, and "broken" means the nose bridge is cut off by horizontal lines. This is a sign of the destruction of ancestral property, leaving the home, and causing harm to the wife. This is a lifelong隐患. From the age of thirty-seven to forty, both men and women will experience this, because this area is naturally a place of poor vitality. If this is combined with eyebrows pressing the eyes, a weak spirit, and a crooked nose bridge, it may lead to serious illness or imprisonment in middle age, and in severe cases, even death. However, if the appearance is upright, the spirit is strong, the complexion is bright, and the voice is loud, the harm can be reduced by half.

《五總龜》曰：月孛宮中折又尖，家財早破事相煎，妻兒晚見尤難保，況是□屬少年。《萬金相》云：山根斷折，三十九四十一，三年命祿中。

The Five General Divination Book says: If the moon孛 palace (mountain root) is both broken and sharp, the family wealth will be ruined early, and everything will be troubled; such a person may not even be able to preserve his family even if he gains wife and children in his later years, let alone the fact that this is still happening in his youth. The Ten Thousand Gold Physiognomy says: A person with a broken mountain root will have the years thirty-nine, forty, and forty-one falling exactly within the destiny palace and the official position in his life, and he must be especially cautious during these years.

又曰：月孛名山根，又名疾厄宮，又名妻子宮。又名月孛宮，又名嶺斷宮，司囚宮，在山根上一分，名玉嶺根斷自身傷。又曰：嶺斷官司不自由，嶺根折斷自身休。山根嶺斷三十九，嶺根道斷自身休。又曰：山懸橋道耗財，主嶺山根金道三位折也。嶺根平梁，財聚，三位高也，此三位嶺根道，於一面之中，諸部之內，最關禍福，學者可用意觀之。

It is also said that the mountain root has many other names, such as the Moon孛, the Palace of Illness, the Palace of Wife, the Palace of Moon孛, the Palace of Ridge Break, and the Palace of Prisoner. The area one part above the mountain root is called "Jade Ridge." If this area is broken, it indicates self-injury. It is also said that those with broken ridges often get involved in legal troubles and lack freedom; if the ridge root is broken, the person is doomed. The breaking of the mountain root and Jade Ridge occurs at the age of thirty-nine. If the ridge, root, and path are all broken, the person is in great danger. It is also said that the damage to the mountain, hanging, bridge, and path areas leads to financial loss, referring to the breaking of the Jade Ridge, mountain root, and gold path. Conversely, if the ridge, root, and path are full and level, it indicates wealth accumulation, due to these three areas being raised. Among all the areas of the face, the ridge, root, and path are most closely related to fortune and misfortune, so those studying physiognomy should pay close attention to them.

鼻如鷹嘴樣狡狠：鷹嘴樣者，嶺根道三位細細低下，年壽孤聳，準頭尖垂向下者是也。可旁觀得見，主最毒。《廣鑑集》云：鼻如鷹嘴，啄人心髓。貧女曰：旁觀曲凸如鷹嘴，心裡奸謀暗殺人。許負曰：生伯如鷹嘴，一生奸詐不堪言。《月波洞中經》云：相中大忌鷹嘴露竅，似此者，主為人最毒，常懷嫉賢妒能。外貌偽和假寬，內實毒害。然居富貴知書，不免貪婪奸狡，何況小人乎？又主好成要敗，四十五歲主人破財。

A person with a nose shaped like an eagle's beak is cunning and cruel. The so-called "eagle-beak nose" refers to the jade ridge, mountain root, and golden path being finely and deeply indented, with a single peak rising in the middle between the year and longevity lines, and the tip of the nose sharply pointing downward. This is most clearly seen from the side, indicating a person with a very poisonous heart. The "Broad Mirror Collection" says: a nose like an eagle's beak will peck out others' innermost thoughts. The "Poor Woman's Physiognomy" says: those whose noses appear curved and protruding like an eagle's beak when viewed from the side have hidden schemes and intend to harm others. Xu Fu said: a person born with an eagle-beak nose is so cunning that he cannot even speak it out. The "Moon Wave Classic" says: in physiognomy, the most detestable feature is an eagle-beak nose combined with exposed nostrils; such people are the most poisonous, often jealous of the talented, appearing gentle and kind on the outside but actually wicked inside. Even if such a person is wealthy and educated, he cannot avoid greed and deceit, let alone commoners. This kind of person is prone to having things start to succeed but then fail, and at the age of forty-five, he will suffer financial loss.

廣大巢窩須穩：《萬金相》云：鼻為巢窩，人之家宅也。欲其樑柱端直，年壽豐隆廣大肉厚，接迎東西二嶽，準圓庫起者。主家宅廣人口多，三十六歲入運，至五十九歲，此十年大進入口並宅舍。《大統賦》云：梁廣者窩巢穩。

The nose is called the "nest," and if it is wide, the family residence will be stable. The "Wan Jin Xiang Fa" states: the nose is called the nest, which represents a person's family home. The bridge of the nose should be straight and upright, with the year and longevity areas broad and thick, extending to the left and right to connect with the East Mountain (left cheekbone) and the West Mountain (right cheekbone). The tip of the nose should be round, with the two sides forming the "Heavenly Treasury" rising prominently. Such a person's family home is spacious and has many people. From the age of thirty-six to fifty-nine, during the nose's influence period, there will be ten years in which the family adds more members and builds a house. The "Datu Fen" says: a person with a broad bridge of the nose has a stable nest.

光明主財祿殊常：《太神神鑑》云：面部有五嶽之位，額為南嶽衡山，屬離火。頦為北嶽恆山，屬坎水，左顴為東嶽泰山，屬震木，右顴為西嶽華山，屬兌金，鼻為中嶽嵩山，屬中央土，金木水火土，各有時，火主夏，水主冬，木主春，金主秋，惟土每季旺十八日，乃為萬物生成之地，所以鼻貴乎高隆光明色黃者，得其十之本色也，若有骨法者，主有貴祿，在庶人得財入宅。

If the color of the nose is bright and clear, it indicates extraordinary wealth and official rank. The Supreme Clarity Divine Mirror says: the face has five mountains, namely, the forehead representing the southern mountain, Mount Heng, which belongs to the fire trigram Li; the chin representing the northern mountain, Mount Heng, which belongs to the water trigram Kan; the left cheek representing the eastern mountain, Mount Tai, which belongs to the wood trigram Zhen; the right cheek representing the western mountain, Mount Hua, which belongs to the metal trigram Dui; and the nose representing the central mountain, Mount Song, which belongs to the central earth. Metal, wood, water, fire, and earth each have their dominant seasons: fire is strong in summer, water in winter, wood in spring, and metal in autumn. Only earth is strong for eighteen days at the end of each season, being the origin of all things. Therefore, the nose is valuable when it is high, full, and bright with a yellow color, which is the true color of earth. If such a nose is further accompanied by a good bone structure, it indicates high official rank and substantial salary; even for common people, it signifies the ability to gain wealth and buy property.

《大統賦》云：梁貴乎於隆貫額，高也。色貴乎光瑩溢目，明也。許負曰：準明印正，諸事亨通。鬼谷先生曰：欲觀在任吉凶者，看年壽二位，一分黃明，一年無事，二分黃明，二載平安，三分黃明，三周吉利，若見非來之色，或青或赤或黑，並主當年不利。《五總龜》曰：年壽四時黃。財帛喜非常。

The Great Unity Treatise says: The nose bridge is valuable when it is prominent and straight, reaching the forehead, which is called "high"; the color is valuable when it is bright and full, entering the eyes, which is called "bright." Xu Fu said: The tip of the nose is bright and smooth, and the area between the eyebrows is upright and proper, so all things go smoothly. Ghost Valley Master said: To see the fortune of an official, look at the color of the year and the color of longevity. One part of yellow brightness means no problems in one year; two parts mean peace for two years; three parts mean good fortune for three years. If one sees colors that should not appear, such as blue, red, or black, it indicates misfortune in the current year. The Five Categories Manual says: If the year and longevity areas, as well as the four seasons, remain yellow and smooth, there will be extraordinary joy from wealth.

《廣鑑集》云：心善三陽光點點，左眼胞也。脾安鼻準見黃明，耳輪焦黑腎臟喪，年壽黃明福德生，右目上下，忽然準頭明更淨，等閒有土是通亨，土者黃明也。自印堂至準庫中間，四季常得黃明。寒暑不侵。壽怒不變，乃為平生之福也。

The Guangjianji says: A person with a good heart will have bright spots appearing along the left eye lid (the three yang area); a person with a peaceful temper will show a yellow bright color on the nose; if the ear wheel is black and scorched, it indicates kidney damage; if the year and longevity areas on the face are yellow and bright, fortune and virtue arise from there (the three yin refer to the area above and below the right eye). If the nose suddenly becomes bright and clean, and one suddenly sees a yellow color, it indicates smoothness and success—here, "earth" refers to the yellow bright color. From the inner palace to the nose tip and the immortal's treasury area, if this section remains yellow and bright throughout the four seasons, it will not be affected by cold or heat, nor will it change with joy or anger, which is the fortune for a lifetime (the original text says "longevity anger" but should be "joy and anger").

準頭黑，蘭臺暗摻，旬日必身亡：準頭者，是土之主。蘭臺，左鼻胞名蘭臺，又右為廷尉。《海底眼》曰：夫鼻者，運五臟之精華，肺之苗。肺虛則通，而色瑩光明。無病多吉。肺災則塞，而色摻黑暗，大患至而多凶。若見準頭蘭臺包修黑暗者，大病速至，不出十日之內喪矣。病人最怕此色。

If the nose appears blackish, and the Lan Tai area is dark and mixed with other colors, the person will certainly die within ten days. The 'Zhu Tou' refers to the central part of the nose, which is governed by the Earth element. The 'Lan Tai' is the name for the left side of the nose wing, while the right side is called 'Ting Wei'. The 'Undersea Eye' says that the nose carries the essence of the five internal organs and is the orifice of the lungs. When the lung energy is weak but smooth, the nose color is bright and lustrous, indicating no illness and good fortune. However, if the lungs are diseased and blocked, the nose color becomes dark and mixed, indicating a major illness approaching and bad fortune. If the Zhu Tou and Lan Tai areas are entirely dark, a serious illness will arrive immediately, and the person will die within ten days. Patients are most afraid of this kind of coloration.

論曰：運限者鼻管十年，自印堂二十八，至右庫五十。鼻有二節，黑於在山根者，主妨妻害子，鼻側，大凶不利，年上者兄弟難為，印堂當中圓黑者，貴吉。夫氣色印堂山根，光明者吉，暗慘者滯，年壽黃明者吉，黑病，赤官災，青破耗，白哭泣，準頭黃明者，喜慶立至。黑大病，赤紅者破耗，白者破毒。

In general, the nose corresponds to a period of ten years, starting from the age of twenty-eight at the印堂 (front hairline) up to fifty at the right库 (right warehouse). The nose is divided into two sections: the year section and the longevity section. The verification of moles is as follows: a black mole on the山根 (bridge of the nose) indicates harm to wife and children; a mole on the side of the nose is very凶 (dangerous) and unfavorable; a mole on the year section suggests difficulty with brothers; only a round black mole at the center of the印堂 (front hairline) is considered auspicious and beneficial. Now looking at the color: if the印堂 and山根 are bright, it is auspicious; if they are dark and gloomy, it indicates stagnation. If the year section and longevity section have a yellow and bright color, it is good; if they turn black, it indicates illness; if red, it indicates legal troubles; if blue, it indicates financial loss; if white, it indicates crying. If the准头 (nose tip) is yellow and bright, it means good news is coming soon; if black, it indicates a serious illness; if red, it indicates financial loss; if white, it indicates poisoning or injury.

短促、唇掀、色青、齒露、偏邪，骨肉相煎：促者，口聚也。短者，橫窄也。促短者，並主孤也。《大統賦》云：口如吹火似寒酸。吹者撮聚也。《通神鬼眼相》曰：口有三聚，一曰猴口，吹火聚注，令人無子，孑立自身亡。二曰羊口，飲水聚注，令人孤寒，好歌樂，無衣糧。三曰鶴口，縮囊聚注，令孤寒，性寡親子另房。

The mouth is short and quick, the lips raised, the face pale, the teeth exposed, and the mouth slanted, indicating that relatives and family members will be in conflict with each other. "促" refers to the mouth being tightly closed, and "短" refers to the mouth being narrow and short horizontally; both indicate loneliness. The "Da Tong Fu" states: if the mouth is tightly closed like blowing fire, it is a sign of poverty and hardship—"blowing" means closing the mouth tightly. The "Tong Shen Gui Yan Xiang" says: there are three types of mouth shapes that indicate a tightly closed mouth. The first is called "Hou Kou" (monkey mouth), which is tightly closed like blowing fire, indicating no children and a lonely old age. The second is called "Yang Kou" (sheep mouth), which is tightly closed like drinking water, indicating poverty and hardship, a tendency to enjoy singing and music, but lacking clothing and food. The third is called "He Kou" (crane mouth), which is tightly closed like a bag being drawn up, indicating poverty and hardship, a reclusive nature, and living separately from one's own children.

唇掀者，口唇翻蹇也，亦主弧克。《太清神鑑》曰：眼露睛，唇皮蹇，男憂賊盜，女憂產難。若去寺觀及出家，免得一身見八難。青色者，言唇氣青黑，亦主弧貧。《五總龜》云：貧窮似鼠常青黑，破盡田園不住家。《大統賦》云：青黑禍發，齒露者，凡語笑露齒牙，孤克。《廣鑑集》云：相中大忌露齒也。

"Lip curling outward" refers to the lips flipping outward, and it indicates loneliness and punishment. The "Supreme Clarity Divine Mirror" states: those with protruding eyes and curled lips will suffer from theft and robbery if they are men, and from difficult childbirth if they are women; if such people become monks or nuns, they can avoid eight kinds of suffering. The term "greenish color" refers to a bluish-black hue on the lips, which also indicates loneliness and poverty. The "Five General Tortoises" say: the poor often have lips that appear bluish-black like a mouse, and their family land is completely ruined, making them unable to stay. The "Great Uniform Treatise" states: a bluish-black color on the lips foretells misfortune. "Exposing teeth" refers to showing teeth when speaking or laughing, which indicates loneliness and punishment. The "Broad Mirror Collection" says: exposing teeth is the most disliked in face reading.

偏斜者，口不正也，亦主孤貧。《萬金相》云：海朝文、陽十七禍至，陰二八大病。海朝武，陽二八災病，陰十七禍生，文左武右也。又曰，水星不正，骨肉相煎。水星，口也。骨肉，六親也。然主平生之象，五十六歲入運，至六十四歲不利骨肉。

the so-called "bias" means that the mouth is not properly formed, and it indicates loneliness and poverty. The "Wan Jin Xiang Fa" says: if the corners of the mouth face the "Wen" side (left side), then men will have misfortunes at seventeen, and women will have serious illness at sixteen; if the corners of the mouth face the "Wu" side (right side), then men will have illness or misfortune at sixteen, and women will have troubles at seventeen — this is the meaning of "Wen on the left, Wu on the right." It also says: if the "Shui Xing" (mouth) is not properly formed, then the relations among family members will be mutually oppressive. "Shui Xing" refers to the mouth, and "gu ru" refers to the Six Relations. This is a lifetime's aspect, and from the age of fifty-six, the mouth's influence begins, lasting until sixty-four, during which period it is unfavorable for the Six Relations.

闊而不正，虛詐不堪言：橫曰不收，而偏斜不正者，主為人多奸猾，虛謬不實。《大統賦》曰：大言無信者略綽，賂綽者，即橫闊不收也。《五總龜》曰：若傷歸於左胖，是非奸詐愛便宜，口唇左邊也。偏薄是非謗訕：偏薄者，口唇薄橫偏也，主好說談，是非謗訕者，不知己口快舌長。專提人語失，取笑渾語，毀善譏調，不顧忌諱，似此之人，雖居富貴，亦不脫小人也。《五總龜》曰：水星偏陷兩頭垂，尖薄無稜作乞兒。無稜者，薄也。

A mouth that is wide but not properly shaped indicates a person who is deceitful and insincere, to an extent that is hard to describe. If the mouth is spread wide with the corners not tucked in, and it is crooked and not straight, the person tends to be cunning and speaks falsely. The "Da Tong Fu" says: those who make big claims but do not keep their word have a mouth shape called "lue chuo." "Lue chuo" refers to a mouth that is wide and not closed. The "Wu Zong Gu" says: if the mouth shape is damaged on the left side, the person is likely to be involved in many disputes, deceitful, and fond of taking advantage of others (referring to the left lip). A mouth that is slanted and thin tends to bring about many disputes and a tendency to slander and mock others. "Pian bo" means thin lips that are slanted; such people enjoy spreading gossip, picking faults in others' words, and using them for laughter and mockery, damaging good people and making fun of others without any restraint. They do not realize their own quick tongues. Even if such a person is wealthy and prosperous, they cannot escape the nature of a petty person. The "Wu Zong Gu" also says: if the water star (mouth) is slanted, low, and the corners of the mouth droop downward, with a thin and flat lip tip lacking a distinct edge, it is the appearance of a beggar. "Wu ling" means a thin lip.

如朱抹，名譽相傳：如朱抹者，口唇紅鮮，似塗抹硃砂之紅色也，主文章才俊，其姓名傳揚四方。陳圖南曰：唇如潑砂，富貴如華，紅色也。許負曰：口如含丹，不受飢寒。郭林宗曰：唇紅齒白食天祿，多藝多財又多富。《貧女》曰：貴人唇紅似潑砂，更加四字足榮華。然主平生之貴，五十六歲入運，大發財祿。

Her lips are red like they have been painted with cinnabar, and her reputation spreads far and wide. The phrase "like painted with cinnabar" refers to lips that are vividly red, as if coated with cinnabar; such a person is said to possess literary talent and fame that reaches all corners. Chen Tuan said: if one's lips are as red as spilled cinnabar, then wealth and honor will flourish like blooming flowers. Xu Fu said: if one's mouth is red and lustrous as if containing cinnabar, they will not suffer from hunger or cold. Guo Tai said: those with red lips and white teeth are blessed with heavenly fortune, possessing many skills, abundant wealth, and prosperity. The "Poor Woman Physiognomy" says: a nobleman's lips are red like spilled cinnabar; if the mouth shape is square and resembles the character "four," then honor and prosperity will be complete. This is a sign of great fortune for a lifetime, and at fifty-six years old, one will enter a period of great wealth and blessings.

唇裡紫，食肉千里，衣祿自天然：唇鮮紫紅色者，主富貴。可食千里之爵祿，乃為天生自然之福，平生之貴，五十六入限快。覆載多紋理，掩人過惡，得子孫須賢：覆載，唇之名也。《萬金相》云：上層名金覆，下層名金載，若唇上下有紋理多者，主為人寬和，見善多為，遇惡勸歸於善，而喜避其惡，又招貴子賢孫。《大統賦》云：上下紋交子孫眾，周匝稜利仁信全。

If one's lips appear purplish red inside, they will receive a fiefdom of a thousand li and enjoy a salary, with clothing and sustenance naturally bestowed. A fresh, purplish red and moist lip color indicates wealth and honor, capable of receiving the rank and salary of a territory a thousand li in size, which is a natural blessing from heaven. This person will have a lifetime of noble fortune, and at fifty-six years old, their fortune related to the mouth will become smooth and pleasant. Those with many lines on their upper and lower lips can conceal others' faults and are destined to have virtuous descendants. "Fuzai" refers to the lips. According to the "Wan Jin Xiang Fa," the upper lip is called "Jin Fu" and the lower lip is called "Jin Zai." If there are many lines on both upper and lower lips, the person is broad-minded and peaceful, tends to do good deeds when encountering them, advises wicked people to become virtuous, and delights in avoiding evil deeds, thus attracting noble and virtuous descendants. The "Datu Fen" states: those with intersecting lines on upper and lower lips will have many descendants, and those with distinct edges around the lips will possess both benevolence and trustworthiness.

食時多哽咽，必主□：哽咽者，吃飯食吞噎，向喉咽之中，作沃沃之聲是也。□者，平生蹇滯不通。張紫菱曰：食為性之本，所以欲詳而不暴，啜不欲聲，吞不欲鳴也。《五總龜》曰：鳥啄豬食最賤客，相他衣食必無終，咽粗急者人多燥，鼠食從來飲食空。又曰：相食看詳緩，窮忙豈合宜，更嫌將鳥啄，更總合淋漓，性暴吞須急，心寬食必遲，問君榮貴處，牛哺福相隨。

Those who often choke and make a loud sound while eating are destined to have a life full of obstacles. The term "geng ye" refers to the sound made when swallowing food, which is blocked in the throat, producing a "wo wo" noise. This indicates a life of continuous hindrances. Zhang Zilin said: food and drink are the foundation of life, so one should eat calmly and carefully, not roughly. When drinking soup, one should not make noise, and when swallowing, one should not make a sound. The "Wu Zong Gu" says: eating like a bird pecking or a pig scrambling for food is the most vulgar eating habit; those who exhibit such behavior will certainly not have a peaceful end. Those who swallow hastily and forcefully are usually impetuous in nature. Those who constantly nibble like mice will always have insufficient food and drink. It also says: to judge a person's character, observe their eating habits. Rushing and scrambling for food is inappropriate. Even pecking like a bird is undesirable, as is drinking soup with dripping. Those who are impetuous tend to swallow quickly, while those with a broad mind eat slowly. To ask which eating habit brings prosperity, those who chew slowly and thoroughly, like cows chewing cud, will naturally be accompanied by good fortune.

常向睡中不合，洩元氣，天促天年一：口者，宜言語以接萬物。博飲食以安五臟，造化之權，禍福之柄。唇為口之城廓，舌之門戶，一開一合，榮辱所繫也。所以夜睡開口者，洩其元氣，元氣既洩，壽不永也。

When one sleeps with the mouth open and unable to close it, it causes the leakage of vital energy, thus shortening one's lifespan. The mouth is used for speaking to respond to all things and for eating to nourish the five internal organs. It holds the power of creation and the key to fortune and misfortune. The lips are the walls of the mouth and the gate of the tongue; opening and closing them relates to one's lifetime of honor and disgrace. Therefore, those who sleep with their mouths open allow vital energy to escape through the mouth. Once vital energy is lost, lifespan becomes shortened.

親曾見低垂兩角，常被世人嫌：兩角下垂者，無衣食也，最招人憎嫌。《五總龜》曰：口者，心之外表，賞罰之所出，榮辱之所關。欲端而厚，言不亂發，謂之口德。若多言而亂發者，謂之口佞。若方廣有稜者，主壽。形如弓稍向上者，主貴。若尖而薄反者，主賤。若黑子生於上唇者，平生酒肉來自然。生於口角者，災滯。生於壽帶人口，主飢餓而死。女人唇生黑子者，主淫，無媒而自嫁也。

Those who have seen someone with their mouth corners drooping downward are often disliked by people. If both corners of the mouth droop, it indicates a lack of clothing and food, and is most detestable. The "Wuzong Gu" says: the mouth is the external manifestation of the heart, from which rewards and punishments originate, and from which honor and disgrace are connected. The mouth should be properly shaped and solid, and speech should not be disorderly, which is called "koude" (good mouth virtue); if one speaks a lot and recklessly, it is called "kouning" (evil mouth). A mouth that is square and broad with sharp corners indicates longevity; a mouth shaped like a bow with the two corners slightly upward indicates nobility; a thin and sharp mouth with the lips turned outward indicates low status. As for moles: a black mole on the upper lip indicates that one will naturally have plenty of food and drink throughout life; a mole on the corner of the mouth indicates misfortune and stagnation; a mole on the "shoudai" (life belt) area of the philtrum that enters the mouth indicates starvation and death. Women with a black mole on their lips indicate promiscuity and will marry without waiting for a matchmaker.

論曰：運限者，口管十五年，為末主，五十六至六十四。口有三聚，黑子生在唇上者，主一生得酒食，唇內亦然。口角生者，末主水災。紋理者壽帶人口直，飢餓不食而死。氣色紅潤者，則貴。黑者賤。青者毒，白者亦然。黃者病。惟□口黃明者，最吉。

In general, the mouth governs a period of fifteen years, belonging to the later stage, from the age of fifty-six to sixty-four (and including a few years after). The mouth has three types of formations: monkey mouth, sheep mouth, and crane mouth. Regarding the verification of moles: a black mole on the lip indicates that one will never lack wine and food; a mole inside the lip is the same; a mole on the corner of the mouth indicates water disaster in old age. In terms of patterns: if the 'longevity band' in the philtrum runs straight into the mouth, it indicates death from starvation. In terms of complexion: a red mouth color indicates wealth, a black mouth color indicates poverty, a blue mouth color indicates poisoning, a white mouth color indicates the same, and a yellow mouth color indicates illness; only a yellow and bright color around the mouth is the most auspicious.

夫人身手欲得厚，大小相覆，滑淨光澤，必應豪貴，顏色光潤，財祿日進。夫人顏色惡者，絕無官分。《墳經》云：頭小為一極，不得上天力。額小為二極，不得父母力。目小為三極，無有廣知識。鼻小為四極，農作無休息。口小為五極，無有盛衣食。耳小為六極，方命難量測。

A person's body and hands should be thick and solid, with size in proper proportion and upper and lower parts fitting together. The skin should be smooth, clean, and lustrous, which certainly indicates a prosperous destiny. If the face has a bright and smooth color, wealth and official rank will increase day by day. Conversely, those with a dull and dark complexion will never hold official positions. The "Six Extremes" mentioned in the "Fen Jing" refer to six extreme deficiencies in appearance: a small head is the first extreme, lacking heavenly support; a small forehead is the second extreme, lacking support from parents; small eyes are the third extreme, lacking broad knowledge; a small nose is the fourth extreme, leading to a lifetime of hard work without rest; a small mouth is the fifth extreme, lacking abundant clothing and food; and small ears are the sixth extreme, making it difficult to estimate lifespan and destiny.

頭雖大，額無角。目雖大，無廓落。無相也。鼻雖大，樑柱弱。口雖大，語略綽。耳雖大，無輪廓。腹雖大，近上著。非奴即作客。是無相。頭雖小，方且平。目雖小，精且明。鼻雖小，樑柱成。口雖小，語媚生。如此之人法主聰明，兼不少衣食。夫女人共語未了，即面看地，如此之人，必有病也。夫女人當共人語，手拈衣帶者，便低頭答者，必有姦淫之事也。

There are several other types that are considered unremarkable. A large head but without prominent bone structure on the forehead, large eyes but with narrow and unclear eye sockets, are all considered lacking in good features. A large nose but with a weak bridge, a large mouth but speaking in a rough and uncontrolled manner, large ears but without clear contours, and a large abdomen but positioned high and not hanging down—such people are either servants or dependents, and are also considered lacking in good features. Conversely, a small head but square and full, small eyes but bright and sharp, a small nose but with a defined bridge, and a small mouth but speaking in a gentle and pleasant manner—such people are considered intelligent and will not lack food or clothing. As for women, those who look down at the ground before finishing speaking are likely to have illness. Those who fidget with their clothing and look down while talking are likely to be involved in secret and improper affairs.

額為衡山。頦為恆山。鼻顴嵩山。左顴為泰山。右顴為華山。中嶽要得高隆，東嶽須聳，而朝應不隆不峻，則無勢，為小人，亦無高壽。中嶽薄面無勢，則四嶽無主，縱別有好處，不至大貴，無威嚴重權，壽不甚遠。中嶽不及且長者，止中壽，如尖薄，晚年見破，到頭少稱意。南嶽傾側，則主見破，不宜長家。北嶽尖陷，未主無成，終亦不貴。東西傾倒無勢，則心惡毒無慈愛，五嶽須要相朝。

The five mountains on the face are assigned as follows: the forehead represents the southern mountain, Mount Heng; the chin represents the northern mountain, Mount Heng; the nose represents the central mountain, Mount Song; the left cheek represents the eastern mountain, Mount Tai; and the right cheek represents the western mountain, Mount Hua. The central mountain (nose) should be high and prominent; the eastern mountain (left cheek) should be high and rise toward the center to correspond. If neither is prominent nor lofty, there is no grandeur, indicating a petty person's appearance and a short lifespan. If the central mountain is thin and weak, the other four mountains lack a central authority. Even if other areas are well developed, one cannot achieve great status, lacks authority and power, and has a short life. If the central mountain is not high but only long, one attains a moderate lifespan; if it is sharp and thin, one will face decline in old age and have little satisfaction in life. If the southern mountain (forehead) is slanted or crooked, it indicates the family business will suffer and is unsuitable for being the head of a household. If the northern mountain (chin) is sharp, narrow, or sunken, one will achieve nothing in old age and will never be esteemed. If the eastern and western mountains (both cheeks) are slanted and lack strength, the person is cruel-hearted and lacks compassion. In summary, the five mountains must support and face each other to be auspicious.

耳為江瀆。目為河瀆。口為淮瀆。鼻為濟瀆。四瀆要深遠成就，而涯岸不走，則財穀有成，財物不耗多蓄積。耳為江瀆，竅要闊而深，有重城之副，緊則聰明，家業不破。目為河瀆，深為壽，小長則貴，光則聰明，淺則短命，昏濁多滯，圓則多夭，不大不小，貴。口為淮瀆，要方闊，而唇吻相覆載，上薄則不覆。下薄則不載，不覆不載則無壽，無晚幅。不覆則家必覆。鼻為濟瀆，要豐隆光圓，不破不露，則家必富。

The assignment of the four great rivers on the face is: the ears correspond to the river of Jiang, the eyes to the river of He, the mouth to the river of Huai, and the nose to the river of Ji. The four rivers should be deep and extensive, achieving their purpose, while the banks (the edges of the orifices) should be able to contain and prevent dispersion, so that wealth and grain can be accumulated and not wasted. The ears, corresponding to the river of Jiang, should be broad and deep, with the outer ear and earlobe resembling a series of walls for protection; a compact contour indicates intelligence and a stable family fortune. The eyes, corresponding to the river of He, should have deep eye sockets indicating longevity, long and slender eyes indicating nobility, and bright eyes indicating intelligence; shallow eyes indicate a short life, dull eyes indicate obstacles, round eyes indicate early death, and eyes of moderate size indicate nobility. The mouth, corresponding to the river of Huai, should be square and wide, with the upper and lower lips properly covering and supporting each other; if the upper lip is thin, it cannot cover, and if the lower lip is thin, it cannot support; if neither covers nor supports, there will be no longevity and no fortune in old age (the original text says '晚幅', which should be '晚福'). If the upper lip cannot cover, the family fortune will certainly be ruined. The nose, corresponding to the river of Ji, should be full, round, and smooth, without damage or holes, indicating a wealthy household.

五星：金、木、水、火、土也。六耀者：太陽、太陰、月孛、羅喉、計都、紫氣。火星須得方，方者有金章。（額也） 紫氣須得圓，圓者有高官。（印堂） 土星須要厚，厚者得長壽。（鼻也） 木星須要朝，五福並相饒。（右耳） 金星須要白，官位終須獲。（左耳） 羅喉須要長，長者食天倉。（左眉） 計都須要齊，齊者有妻兒。（右眉） 月孛須要直、直者得衣食。（山根） 太陰須要黑，黑者有官職。（右眼） 太陽須要光，光者福祿強。（左眼） 水星須要紅，紅者作三公。（口也）

The physiognomists also match the eleven parts of the face with the "Five Stars" and "Six Luminaries." The Five Stars are Venus, Jupiter, Mercury, Mars, and Saturn; the Six Luminaries are the Sun, the Moon, the Moon孛, Rahu, Ketu, and Purple Qi. Each has its corresponding facial feature and requirements: Mars corresponds to the forehead, which should be square, and a square forehead indicates the ability to attain a golden seal and purple robe; Purple Qi corresponds to the forehead's center, which should be round, and a round center indicates the ability to hold high office; Saturn corresponds to the nose, which should be thick and solid, and a thick and solid nose indicates long life; Jupiter corresponds to the right ear, which should face forward, and an ear facing forward brings all five blessings; Venus corresponds to the left ear, which should be white, and a white ear indicates eventual official rank; Rahu corresponds to the left eyebrow, which should be long, and a long eyebrow indicates receiving salary from the Heavenly Granary; Ketu corresponds to the right eyebrow, which should be neat, and a neat eyebrow indicates having a wife and children; Moon孛 corresponds to the mountain root, which should be straight, and a straight mountain root indicates no lack of food or clothing; the Moon corresponds to the right eye, which should have clear black pupils, and clear black pupils indicate holding an official position; the Sun corresponds to the left eye, which should have bright spirit, and bright spirit indicates strong fortune and honor; Mercury corresponds to the mouth, which should be red and plump, and a red and plump mouth indicates the ability to hold the position of the Three Excellencies.

金木星是耳，貴要輪廓分明，其位紅白色不均，大小如門闊，生得端正不反，不尖不小，一般更是高過眉眼，白色如銀樣大好，其人當生，得金木二星照命，發祿定早。若反側窄，或大或小，為陷了金木二星，其人損田宅，破財帛，無學識也。

The stars Venus and Jupiter are likened to the left and right ears. It is important for their contours to be clear and distinct. If the color of these ears is uneven, red and white not harmonized, or if the ears are of unequal size like a door that is not properly proportioned, it is considered unfavorable. The ears should be properly shaped, neither outwardly curved nor pointed or too small. They should be level with each other and even higher than the eyebrows, with a white color resembling silver. Such a person is born under the auspicious influence of the stars Venus and Jupiter, and will certainly achieve success and prosperity early in life. If the ears are outwardly curved, crooked, narrow, or of unequal size, it indicates that the stars Venus and Jupiter are obstructed. Such a person will suffer losses in property and wealth, and lack knowledge and learning.

詩曰：金木成雙廓有輪，風門容指主聰明，端聳直朝羅計上，富貴榮華日日新。左金耳也。金本開花一世貧，輪翻廓反有艱辛。於中若有為官者，終是區區不出塵。右木耳也。水星是口，名為內學堂，須要唇紅闊四角，人中深，口齒端正，有文章為官食祿。若唇齒粗，口角垂，黃色主貧賤。

The poem says: When the stars of metal and wood appear in pairs, the earlobe is complete, and the ear hole (wind gate) can accommodate a finger, indicating intelligence. If both ears are upright and high, facing upward and corresponding with the two eyebrows (Rohini and计都), then one will achieve wealth and honor day by day — this refers to the left ear representing the star of metal. Conversely, if the ear resembles a golden flower spreading outward, one will be poor all their life; if the earlobe is rolled back and the ear is inverted, one will face hardship throughout their life. Even if someone holds an official position, they will remain confined and lowly, never rising to prominence — this refers to the right ear representing the star of wood. The star of water is the mouth, also called the "inner academy." It should have red lips, a square and broad mouth with distinct corners, a deep philtrum, and a proper mouth and teeth. Such a person will have literary talent and can attain official rank andofficial stipend. If the lips are thick and the teeth coarse, with the corners of the mouth drooping, and the lips are yellow, it indicates poverty and low status.

詩曰：口含四字似硃紅，兩角生稜向上宮，定是文章聰俊士，少年及第作王公。水星略綽兩頭垂，尖薄無稜是乞兒，若是偏將居左右，是非奸詐愛便宜。口也。火星是額，凡額廣闊，髮際深者，有祿位衣食，及子息四五人，其人有藝學，父母尊貴，當生命宮，得火星之力，入命有田宅，壽九十九。如尖陋有多紋理者，是陷了火星，乃不貴，無子息一二人，至老不得力，衣食平常，又不得兄弟力，主貧，無大壽，損妻破財。

The poem says: The mouth is square, like the character 「four」, with red lips like cinnabar, and two corners rising upward with sharp edges; such a person is certainly intelligent and talented in literature, achieving success in the imperial examinations at a young age and eventually reaching the rank of a prince or noble. Conversely, if the mouth is wide and the corners droop downward, with a thin lip and no sharp edges, it is the appearance of a beggar. If the mouth is slanted to the left or right, it indicates a nature prone to disputes, deceit, and taking advantage of others. All these descriptions refer to the mouth. The fire star corresponds to the forehead: if the forehead is broad and the hairline is high and deep, the person will have official rank and sufficient food and clothing, with four or five children. They will possess skills and knowledge, and their parents will be respected. Those born with the fire star in their destiny will have land and property, and live to be ninety-nine years old. However, if the forehead is narrow and unattractive with many wrinkles, it indicates being afflicted by the fire star, leading to lack of status, only one or no children, and old age without the support of children. Their livelihood will be ordinary, they will not receive help from brothers, and they will be poor, with a short lifespan, and also suffer from marital and financial losses.

詩曰：火星宮分闊方平，潤澤無紋氣色新，骨聳三條川字樣，少年及第作公卿。火星尖狹是常流，紋亂縱橫主配囚，赤脈兩條侵日月，刀兵赴法死他州。額也。土星是鼻，須要準頭豐厚，兩孔不露，年上壽上平滿直，端聳不偏，其人當不陷了土星，入命並滿三分，主有福祿壽。如中嶽土星不正，準頭尖露，更準頭高，其人陷了中嶽土星，主貧賤，少家業，主心性不直。

The poem says: The area of the forehead corresponding to the planet Mars should be broad, square, level, and full, moist and smooth without any markings, with a fresh and clear complexion; if there are three ridges on the forehead rising like the character "川" (which means "river"), then the person will achieve success at a young age and attain high official rank. Conversely, a narrow forehead indicates an ordinary person; a forehead with chaotic markings suggests a tendency towards imprisonment; if two red blood vessels enter the corners near the eyes, it indicates death by weapons or legal punishment, or dying away from home—these all refer to the forehead. The planet Saturn corresponds to the nose: the nose should be full and thick, with both nostrils not exposed, the area above the nose and the area of longevity should be level and straight, upright and high without tilting; such a person does not have Saturn's influence, and their fate is full with three parts, indicating fortune, official rank, and longevity. If the central mountain (representing Saturn) is not upright, the nose is sharp and the nostrils are exposed, or the nose is isolated and high without support, then Saturn's influence is present, leading to poverty and a thin family fortune, and an unstraightforward character.

詩曰：土宿端圓似截筒，灶門孔大即三公，蘭臺廷尉來相應，必主聲名達聖聰，土宿歪斜受苦辛，準頭尖薄主孤貧，傍觀勾曲如鷹咀，心裡奸謀必害人。鼻也。紫氣星印堂下，是印堂分明，無直紋圓如珠，主人必貴。白色如銀樣，主大富貴。黃者有衣食。如窄不平勻，有隱紋者，不吉，子息二三人，不得力，無厚祿，損田宅。

The poem says: The nose, represented by the "earth host" (土宿), should be straight and round, like a cut bamboo tube; if the nostrils, represented as the "stove door," are large but not drooping outward, one may attain high official rank; if the two wings of the nose, represented as the "lan platform" and "court official," correspond properly, one's reputation will surely reach the Son of Heaven. Conversely, if the "earth host" is crooked, one's life will be full of hardship; if the tip of the nose is thin and sharp, one will suffer from loneliness and poverty; if viewed from the side, the nose bridge curves like an eagle's beak, indicating a hidden scheme in the heart, which will surely harm others. All these descriptions refer to the nose. The Purple Star (紫气星) appears in the area below the "seal hall" (印堂): if the seal hall is clearly formed, without vertical lines and smooth as a pearl, the person will surely be of high status; if the color is white like silver, it indicates great wealth and honor; if the color is yellow, there will be sufficient food and clothing. However, if the seal hall is narrow, uneven, and has faint dark lines, it is not auspicious: the person will not have help from children or grandchildren, lack substantial official rank, and also lose property and land.

詩曰：紫氣宮中闊又圓，拱朝帝主是英賢。蘭臺廷尉來相應，末主官榮盛有錢。紫氣宮中窄又尖，小短無腮更少男。自小為人無實學，衣食瀟條更沒添。印堂。太陰太陽，是眼，要黑白分明，長細雙分入鬢者，黑睛多，白睛少，光彩者，其人當生得陰陽二星照命，作事俱順，骨肉俱貴。如黑少白多，黃赤色，其人陷了二星，損父母害妻子，破田宅多災短命。

The poem says: The purple qi palace (the area between the eyebrows) is broad and full, with ministers and virtuous men surrounding it facing the imperial throne; if the Lan Tai and Ting Wei (the two sides of the nose) correspond well, then in old age, official fortune will be prosperous and wealth abundant. Conversely, if the purple qi palace is narrow and pointed, the person is short, with no meat on the cheekbones, and few sons; such a person lacks real talent from a young age, and has a poor and unchanging life; all these are talking about the purple qi palace. Tai Yin and Tai Yang are the two eyes: they should be clear and distinct, with long and separated eyes, the eye tails reaching the hair; the black part of the eye should be more, the white part less, and bright; such a person is born under the illumination of the Yin and Yang stars, and everything goes smoothly, and relatives are also prosperous. If the black part is less and the white part is more, and the eyes have a yellow or red tinge, then the Yin and Yang stars are trapped, leading to loss of parents, harm to wife, destruction of property, many misfortunes, and a short life.

詩曰：日月分明是太陽，精神光彩一般強。（太陽）為官不拜當朝相，也合高遷作侍郎。（左眼）日月斜窺赤貫瞳，更嫌孤露又無神。（太陰）陰陽枯暗因刀死，莫待長年主惡終。（右眼）月字星是山根，從印堂直下分破者，其人當遭月孛照命。陷了山根，主子孫不吉，定多災厄，修讀無成，破產，刑妻害子息。

The poem says: If both eyes are as clear and bright as the sun and moon, it indicates the Sun Star, with strong vitality and brilliance (this note refers to the Sun); such a person, even if they cannot become a prime minister in the current dynasty, will certainly rise high to become a deputy minister (this note refers to the left eye). Conversely, if both eyes are slanting and sly, with red veins passing through the pupils, and the eyes appear dull and lifeless (this note refers to the Moon Star); if the eyes are pale, thin, and dark, it indicates death by weapons, not waiting until old age, and ultimately a bad end (this note refers to the right eye). The Moon孛Star is located at the mountain root (the original text says 'moon character' but should be 'moon孛'); if there is a line from the forehead straight down that cuts through the mountain root, this person is affected by the Moon孛Star. If the mountain root is depressed, it indicates misfortune in descendants, many calamities and misfortunes, difficulty in academic achievement, financial ruin, and harm to wife and children.

詩曰： 月孛宜高不宜低，瑩然光彩似琉璃。為官必定忠臣相，末主高官有好妻。月孛宮中狹又尖，家財早破事相煎。為官豈得榮高祿，孛位當生困歲年。山根羅計星是眉，二星粗黑，過目入鬢際者，此衣祿之相，子息父母皆貴，親眷亦責。此二星入命。如眉相連橫赤色更短，主骨肉子息多犯惡死。

The poem says: The Moon孛 (mountain root) should be high, not low, and should be bright, smooth, and lustrous, like glass; such a person will surely be a loyal official, and in his old age will hold a high position and have a virtuous wife. Conversely, if the Moon孛 area is narrow and sharp, the family will suffer financial ruin early on, and everything will be troubled; how can one attain honor and generous salary in officialdom? If the Moon孛 is not well formed, one will face difficulties in the same year—this refers to the mountain root. The two stars Luo Hui and Ji Du are the eyebrows: if these two stars are thick and black, extending past the eyes and into the hairline, they indicate a person with good fortune, with sons and daughters and parents of high status, and relatives who are respected. (The original text says "also blame" but should be "also noble") This is when the two stars enter the destiny. If the eyebrows are connected, grow horizontally, are red in color, and short, it indicates that there will be many sudden deaths among family members and children.

詩曰：羅計星君秀且長，分明貼肉應三陽。（左羅）不惟此貌居官職，恩義彰名播遠方。羅喉稀疏骨聳高，為人性急愛兇豪。（眉毛）奸邪狀似垂楊柳，兄弟同胞有旋毛。（右計）

The poem says: The two stars Luo Hou and Ji Du are born clear and slender, with distinct eyebrows close to the skin, corresponding to the position of the three yang below the eyes (this note refers to the left eyebrow as Luo Hou); such people not only attain official positions due to this appearance, but also demonstrate virtue and righteousness, with their fame spreading far and wide. Conversely, those with sparse Luo Hou (left eyebrow) and high eyebrow bones are impetuous in nature, fond of displaying aggression; those with eyebrows that are sinister and drooping like willow branches will have their brothers with spiral hair patterns, leading to discord between them (this note refers to the right eyebrow as Ji Du).

六府者，兩輔骨、兩顴骨、兩頤骨，欲其充實相輔，不欲支離孤露。《靈臺秘訣》云：上二府自輔角至天倉，中二府自命門至虎耳，下二府自腮骨至地閣。六府充直，無缺陷瘢痕者，主財旺。天倉峻起多財祿，地閣方停萬頃田，缺者不合。

The so-called "six organs" refer to three pairs of bones on the face that support each other: the first pair is the two cheekbones on the sides of the forehead, the second pair is the two cheekbones, and the third pair is the two jawbones. These six areas should be full and solid, supporting each other, not fragmented or exposed. The "Ling Tai Secret Manual" states: the upper two organs run from the cheekbones to the Heavenly Granary, the middle two organs run from the life gate (a point in front of the ears) to the tiger ear (below the ears), and the lower two organs run from the jawbones to the Earth Pavilion (the lower part of the face). If the six organs are full and straight without any defects or scars, it indicates wealth. A high and prominent Heavenly Granary suggests abundant wealth, while a square and full the Earth Pavilion indicates vast farmland. If any of these areas are lacking, it is considered does not meet the standard (unqualified).

三才者：額為天，欲闊而圓，名曰有天者貴。鼻為人，欲旺而齊，名曰有人者壽。頦為地，欲方而闊，名曰有地者富。三停者：髮際至印堂為上輔，是初主。自山根至準頭為中輔，是中主。自人中至地閣為下輔，是末主。

The concept of "San Cai" refers to dividing the face into three parts corresponding to Heaven, Earth, and Humanity: the forehead represents Heaven, should be broad and full, called "having Heaven," indicating nobility; the nose represents Humanity, should be strong and well-proportioned, called "having Humanity," indicating longevity; the lower jaw represents Earth, should be square and wide, called "having Earth," indicating wealth. The concept of "San Ting" refers to dividing the face vertically into three parts and associating them with different periods of life: from the hairline to the forehead is called "Shang Fu," governing early years, or the initial period; from the root of the nose to the tip of the nose is called "Zhong Fu," governing middle years, or the middle period; from the philtrum to the lower jaw is called "Xia Fu," governing later years, or the final period.

自髮際至眉為上停，眉至準頭為中停，準頭至地閣為下停。訣曰：上停長，老吉昌，中停長，近君王，下停長，少吉祥。三停平等，富貴榮顯。三停不均，孤夭貧賤。詩曰：面上三停仔細看，額高須得耳門寬。學堂三部奚堪足，空有文章恐不官，鼻樑隆起如懸膽，促者中年壽不長。地閣滿來田地盛，天廷平闊子孫昌。

Another method of division is: from the hairline to the eyebrows is called the upper stop, from the eyebrows to the tip of the nose is the middle stop, and from the tip of the nose to the lower part of the chin is the lower stop. The mnemonic says: those with a long upper stop will have good fortune and prosperity in old age; those with a long middle stop can be close to the king; those with a long lower stop, on the contrary, will have little good fortune. If all three stops are of equal length, one will be wealthy, honored, and prosperous; if they are uneven, one may suffer from loneliness, a short life, and poverty. The poem says: pay close attention to the three stops on the face; a high forehead is good, but also requires wide ear gates; if the three parts of the face are not full, even with knowledge and learning, one may not be able to become an official. A nose that is prominent like a hanging bean is good; a short and cramped nose indicates a short lifespan in middle age. A full lower part of the chin signifies prosperity in farming; a broad upper part of the face indicates a flourishing lineage.

相三主。額尖初主災，鼻歪中主逃。欲知晚景事，地閣喜方高。論三柱。論三柱：頭為壽柱，鼻為樑柱，足為棟柱。

Looking at the three main parts refers to dividing a person's life into three stages: early, middle, and late, each governed by a specific body part. A sharp and narrow forehead indicates misfortune in early years; a crooked nose suggests difficulties and wandering in middle age; to know about the later years, look at the chin, which should be square and high. As for the three pillars, the head is the 'life pillar' governing longevity, the nose is the 'beam pillar' governing success or failure in middle age, and the feet are the 'main pillar' governing a solid foundation. If any of the three pillars is not properly aligned, the whole body will be unstable.

身分三停，頭為上停，人矮小而頭大長者，有上梢無下梢；身長大而頭短小者，一生貧賤。自肩至腰，為中停，要相稱，短而無壽，長則貧。腰軟而坐俱動者，無力而無壽。自腰至足為下停，要與上停齊而不欲長，長則多病。若上中下三停，長大短小不齊者，此人無壽，一身三停相稱為美。

The body is divided into three parts: the head is the upper part. If a person is short and has a large, long head, with the front part prominent but lacking the back part, they will have good fortune in their early years but decline in their later years. If a person is tall and has a short head, they will live a life of poverty. From the shoulders to the waist is the middle part, which should be in harmony with the upper and lower parts. A short middle part indicates a short lifespan, while a long middle part suggests poverty. If the waist is weak and lacks strength, so that when sitting down the upper body sways, it indicates insufficient energy and a shorter lifespan. From the waist to the feet is the lower part, which should be in proportion to the upper part in length and not too long; if it is too long, the person will be prone to illness. If the upper, middle, and lower parts are uneven in length and size, the person lacks longevity. When the three parts of the body are in harmony and proportion, it is considered a good appearance.

上停豐秀厚而長，此是平生大吉昌，若是下停長且薄，似此貧窮走四方。身上三停頭足腰，看他長短要均調，上長下短公侯相，長短無差福不饒。

The rhyme says: if the upper part (head) is full, plump, moist, and long, it is a sign of great fortune and prosperity in life; but if the lower part (below the waist) is long and thin, such a person will be poor and have to travel far. The three parts of the body refer to the head, waist, and feet. One should check whether their lengths are evenly balanced. If the upper part is long and the lower part is short, it indicates the appearance of a prince or marquis; if the lengths of the three parts are perfectly balanced, one will not lack in fortune.

中停長者人多貴，背聳三山足寶珍，萬一腳長身又短，區區浪走一凡民。又云：下長上短賤人體，形貌乾枯骨又粗，若見眼圓如竹葉。中年裡面產田無。上停短，下停長，終日區區促壽疆。上停長，下停短，衣食自然倉廩滿。三停俱短無虧陷，五嶽端嚴富貴全，上下兩停兼短促，一生終是受□。

Those with a long middle section (from shoulder to waist) often indicate a noble and distinguished destiny. If their back has three prominent peaks of flesh, they will have abundant wealth. However, if their legs are long while their body is short, they are merely ordinary commoners who toil endlessly. It is also said that those with a long lower body and a short upper body have a lowly constitution, appearing dry and with coarse bones. If their eyes are round like bamboo leaves, they will lose their family's land by middle age. Those with a short upper section and a long lower section will be constantly confined and laborious, thus shortening their lifespan. Conversely, those with a long upper section and a short lower section will naturally have sufficient food and clothing, and their granaries will be full. Even if all three sections are short but not sunken, and the five mountains are properly aligned and upright, they will still achieve both wealth and status. If both the upper and lower sections are short, they will suffer throughout their lives (the original text here is missing some characters).

詩曰：木瘦金方水主肥，土形敦厚背如龜，上尖下闊名為火，五樣人形仔細推。木色青兮火色紅，土黃水黑是真容，只有金形是帶白，五般顏色不相同。青主憂兮白主喪，黑主重病及官方，若還進職並添喜，看取所黃滿面光。

The poem says: people with the shape of wood are thin, those with the shape of metal are square, those with the shape of water are fat, those with the shape of earth are thickset with a hump on their back like a tortoise, and those with the shape of fire have a narrow top and wide bottom. These five body shapes should be carefully examined. Then there is the matching of colors: people with the shape of wood have a bluish skin tone, those with the shape of fire have a reddish tone, those with the shape of earth have a yellowish tone, those with the shape of water have a blackish tone, and those with the shape of metal have a whitish tone. These five colors can also be used to observe auspiciousness or misfortune: a bluish tint on the face indicates worry, a whitish tint indicates mourning, a blackish tint indicates serious illness or legal trouble; if one wants to see promotion or good fortune, one should look for a full, bright yellow glow on the face.

夫人之受精於水，稟氣於火，而為人。精合而後神生，神生而後形全，是知全於外者，有金木水火土之相，有飛禽走獸之相。金不嫌方，木不嫌瘦，水不嫌肥，火不嫌尖，土不嫌濁。似金得金，剛毅深。似木得木，貲財足。似水得水，文學貴。似火得火，見機果。似土得土，厚匱庫。故豐厚嚴謹者，不富即貴。淺薄輕燥者，不貧則夭。如女子之氣，欲其和媚，相貌欲其嚴整，若此者不富則貴也。

Human beings are conceived from water and receive the vital energy from fire: the essence first gathers, then the spirit arises; when the spirit arises, the form becomes complete. Therefore, what is manifested externally includes either the appearances of the five phases of metal, wood, water, fire, and earth, or the appearances of flying creatures and beasts. Each of these five forms has its own inherent nature and should not be despised: the form of metal does not need to be square, the form of wood does not need to be thin, the form of water does not need to be fat, the form of fire does not need to be sharp, and the form of earth does not need to be turbid. If the form resembles metal and truly possesses the energy of metal, it shows strength and depth; if the form resembles wood and truly possesses the energy of wood, it indicates wealth and abundance; if the form resembles water and truly possesses the energy of water, it signifies achieving status through scholarship and literary talent; if the form resembles fire and truly possesses the energy of fire, it shows quick decision-making and adaptability; if the form resembles earth and truly possesses the energy of earth, it indicates a plentiful store of resources. Therefore, those with a robust physique and dignified manner are either wealthy or noble; those with a frail physique and restless behavior are either poor or short-lived. As for women, their demeanor should be gentle and graceful, and their appearance should be dignified and composed; those who possess such characteristics are also either wealthy or noble.

人秉陰陽之氣，肖天地之形，受五行之資，為萬物之靈者也。故頭象天，足象地，眼象日月，聲音象雷霆，血脈象江河，骨節象金石，鼻額象山嶽，毫髮象草木。天欲高遠，地欲方厚，日月欲光明，雷霍欲震響，江河欲潤，金石欲堅，山嶽欲峻，草木欲秀，此皆大概也，然郭林宗有觀人八法，是也。

Human beings receive the energies of yin and yang, imitate the forms of heaven and earth, and are nourished by the Five Phases, thus becoming the most intelligent of all things. Therefore, the head is modeled after heaven, the feet after earth, the two eyes after the sun and moon, the voice after thunder, the blood vessels after rivers and streams, the bones and joints after metal and stone, the nose and forehead after mountains, and the hair and beard after grass and trees. Thus, the head (heaven) should be high and distant, the feet (earth) should be square and thick, the eyes (sun and moon) should be bright, the voice (thunder) should be resounding, the blood vessels (rivers and streams) should be moist, the bones and joints (metal and stone) should be firm, the nose and forehead (mountains) should be lofty, and the hair and beard (grass and trees) should be neat and elegant. The above are general principles. As for the details, Guo Tai has another "Eight Methods of Observing People" which may be referred to.

夫形以養血，血以養氣，氣以養神，故形全則血全，血全則氣全，氣全則神全。是知形能養神，托氣而安也。氣不安，則神暴而不安，能安其神，其惟君子乎。寤則神遊於眼，寐則神處於心，是形出處於神，而為形之表，猶日月之光，外照萬物，而其神固在日月之內也。眼明則神清，眼昏則神濁。清則貴，濁則賤。清則寤多而寐少，濁則寤少而寐多。能推其寤者，可以知其貴賤也。

The physical form nourishes the blood, the blood nourishes the qi, and the qi nourishes the spirit; therefore, if the form is complete, the blood is complete; if the blood is complete, the qi is complete; if the qi is complete, the spirit is complete. Thus, the form can nourish the spirit, but the spirit needs to rely on the qi to be stable. If the qi is restless, the spirit becomes agitated and unsettled. Those who can calm their spirit are probably the virtuous ones. When a person is awake, the spirit dwells in the eyes; when asleep, it resides in the heart. The spirit emerges from the body and becomes its external manifestation, just as the light of the sun and moon illuminates all things, yet the source of the light remains within the sun and moon. Therefore, a clear eye indicates a clear spirit, while a dim eye indicates a turbid spirit. A clear spirit is associated with nobility, while a turbid spirit is associated with lowliness. A person with a clear spirit is awake more and sleeps less, while a person with a turbid spirit is awake less and sleeps more. By observing how much a person sleeps and is awake, one can discern their status of nobility or lowliness.

夫夢之境界，蓋神遊於心，而其所遊之遠，亦不出五臟六腑之間，與夫耳目視聽之門也。其所遊之界，與所見之事，或相感而成，或遇事而至，亦吾身之所有也。夢中所見之事，乃吾身中，非出吾身之外也。白眼撣師說：夢有五境：一曰靈境；二曰寶境；三曰過去境；四曰見在境；五曰未來境。神燥夢生，神靜則境滅。

As for the realm of dreaming, it is the spirit moving within the heart; no matter how far it wanders, it cannot escape the five internal organs and the senses such as ears and eyes. The realm of dream wandering and the things seen in dreams may arise from inner and outer correspondences, or from encountering certain events. In reality, they are all things originally present within one's own body. What is seen in dreams is all within one's own body, not coming from outside. Master Baiyan said: dreams have five realms, the first being the spiritual realm, the second the treasure realm, the third the past realm, the fourth the present realm, and the fifth the future realm. When the spirit becomes agitated, dreams arise; when the spirit becomes calm, the realm disappears (the original text says 'danshi' which should be 'chanshi').

夫望其形，或灑然而清，或朗然而明，或凝然而重，然由神發於內而見於表也。神清而和，徹明而秀者，富貴之相也。昏而柔弱，濁而結者，貧薄之相也。實而靜者其神安，虛而急者其神燥。

Looking at a person's appearance from afar, some appear carefree and clear, others open and bright, and others solemn and steady—these are all manifestations of the spirit emanating from within and appearing on the outside. A clear and peaceful spirit, transparent and bright with a refined appearance, indicates a fortunate and wealthy destiny; a dim and weak spirit, murky and stagnant, indicates a poor and meager destiny. A spirit that is full and calm indicates a stable spirit; a spirit that is empty and restless indicates a turbulent spirit.

藏不晦，藏者不露也。晦者無神也。安不愚，安者不搖動也，愚者不變通也。發不露，發者發揚也，露者輕跳也。清不枯，清者神逼人也，枯者神而死也。和不弱，和者可親也，弱者可狎也。怒不爭，怒者正氣也，爭者戾氣也。剛不孤。剛者可敬也，孤者可惡也。

The so-called physiognomy attributed to Bodhidharma outlines seven key principles, each consisting of a positive and negative aspect, differing by a narrow margin: first, "hidden but not obscure"—hidden means the spirit is reserved and not revealed, while obscure means there is no spirit at all. Second, "calm but not foolish"—calm means the spirit is steady and unmoved, while foolish means dull and unadaptable. Third, "bright but not exposed"—bright means the spirit shines forth, while exposed means superficial and restless. Fourth, "clear but not dry"—clear means the spirit's light is intense, while dry means the spirit is lifeless. Fifth, "harmonious but not weak"—harmonious means one is approachable, while weak means one is easily looked down upon. Sixth, "angry but not quarrelsome"—angry means righteous anger, while quarrelsome means fierce and aggressive. Seventh, "strong but not isolated"—strong means one commands respect, while isolated means one is disliked.

詩曰：神居形內不可見，氣以養神為命根，氣壯血和則安固，血枯氣散神光奔。英標清秀心神爽，氣血和調神不昏。神之清濁為形表，能定貴賤最堪論。

The poem says: The spirit resides within the body, but the physical eye cannot see it; qi is used to nourish the spirit, and it is the fundamental essence of life and death. When qi is strong and blood is harmonious, the spirit remains stable and firm; but when blood is dried up and qi disperses, the spirit's light dissipates and scatters. Those with clear and refined appearance have a bright and lucid mind, while those with harmonious blood and qi have clear consciousness. The clarity or turbidity of the spirit is an external manifestation of the body, and by observing it, one can judge a person's status and worth, which is most worth investigating.

夫石蘊玉而山輝，沙懷金而川楣，此至精之實，見乎色而發於形也。夫形者質也，氣所以充乎質，質因氣而宏。神完則氣寬，神安則氣靜。得失不足以暴其氣，喜怒不足以驚其神。則於德為有容，於量為有度，乃重厚有福之人也。

A jade hidden in a stone brings light to the whole mountain; gold buried in sand makes the whole river graceful. This is because the finest essence is contained within, thus manifesting in appearance and revealing itself through form. Form represents the substance, while qi fills and supports this substance. The substance becomes grand through qi. When the spirit is complete, the qi is broad and open; when the spirit is tranquil, the qi is calm. Neither gain nor loss can disturb his qi, nor can joy or anger disrupt his spirit. Such a person has great virtue and a measured capacity, truly being a man of sincerity who brings good fortune.

形猶材，有杞梓 荊棘之異，神猶士，所以治材用其器，聲猶器，聽其聲，然後知其器之美惡；氣猶馬，馳之以道善惡之境。君子則善養其材，善御其德，又善治其器，善御其馬。小人反是。

Form is like wood, which may be of fine quality like qimi and zizi or of inferior quality like jingji; the spirit is like a craftsman, used to process the wood and create objects; sound is like the object itself, and by listening to its sound, one can judge the quality of the object; qi is like a horse, and people ride it toward good or evil. A gentleman is good at cultivating his own material, good at controlling his own virtue, and good at maintaining his own tools and controlling his horse; a petty person is exactly the opposite.

其氣寬可以容物，和可以接物，清可以表物，正可以理物。不寬則隘，不和則戾，不剛則懦，不清則濁，不正則偏。視其氣之淺深，察其色之燥靜，則君子小人辨矣。氣表而舒，和而不暴，為福壽之人。急促不均，暴然見乎色者，為下賤之人也。

When one's qi is broad and generous, it can accommodate things. When it is peaceful and harmonious, it can receive things. When it is clear and bright, it can lead things. When it is upright and correct, it can manage things. Conversely, if it is not broad, it becomes narrow; if not harmonious, it becomes fierce and cruel; if not strong, it becomes timid; if not clear, it becomes turbid; if not upright, it becomes crooked. By observing the depth of one's qi and the agitation or calmness of one's complexion, one can distinguish between the virtuous and the petty. Those whose qi is evident on the outside and calm, peaceful, and not fierce are people who are blessed and long-lived. Those whose qi is hurried and uneven, with fierce and cruel expressions on their faces, are people of low status.

醫經以一呼一吸為一息，凡人一晝夜計一萬三干五百息，今觀人之呼吸，疾徐不同，或急者十息，遲者尚未七八。而老肥者大疾，勿其者差遲，故恐古人之言，猶未盡理。夫氣呼吸發乎顏表，而為吉凶之兆，其散如毛髮，其聚如黍米。望之有形，按之無跡，苟不精意以觀之，則禍福無憑也。

Medical texts count one inhalation and one exhalation as one "xí" (breath), stating that a person has 13,500 breaths in a day and night. However, when observing breathing today, the speed varies: someone who breathes ten times quickly may have less than seven or eight breaths in the same time for a slower person; fat elderly people tend to breathe more rapidly, while others breathe more slowly. Therefore, it is likely that the ancients' statement did not fully explain the matter. The qi (vital energy) is revealed on the face through breathing, serving as a sign of good or bad fortune: when it spreads out, it is as fine as hair; when it gathers, it is as small as a grain of millet. From afar, it seems to have form, but when touched, it leaves no trace. Without careful and attentive observation, one cannot determine fortune or misfortune.

氣出入無聲，耳不自察，或臥而不喘者，為之龜息氣象也。呼吸氣盈而身動，主死之兆也。孟子不顧萬鍾之祿，能養氣者也，爭可欲之利，悻悻然戾其色而暴其氣者，亦何以論哉。

The movement of qi has no sound, not even noticeable to one's own ears, or when lying down asleep without any sign of breathing; this is called the 'tortoise breath' image, which signifies longevity. Conversely, when breathing with qi filling the chest and abdomen, causing the body to rise and fall, it is a sign of impending death. Mencius was able to remain unmoved by the generous salary of a thousand measures of grain, demonstrating his skill in cultivating qi. As for those who fight over small gains, become angry, change their faces, and vent their fierce qi outward, what is there left to say about them?

詩曰：氣乃形之本，察之見賢愚，小人多急躁，君子則寬舒。暴戾災相及，深沉福有餘，誰知公輔量，虛受若重淵。柳莊曰：從髮際至承漿左右，氣止一百二十五部，若言黑子皆為助相，視其骨氣美者為妙也。

The poem says: Qi is the fundamental essence of form, and by observing it one can discern virtue and ignorance. The petty person is often impetuous, while the gentleman is calm and composed; the cruel person is followed by calamity, while the profound person has abundant blessings. Who can recognize the capacity of ministers and high officials? It lies in their ability to be humble and receptive, their depth like layers of a deep abyss. Yuan Liu Zhuang said: From the hairline to the Chengjiang point, including both sides, there are a total of one hundred and twenty-five places to observe qi. As for black moles, they can also serve as auxiliary signs, but overall, one must look at the beauty of the bone structure to truly appreciate it.

五行散而為萬物，人生萬物之上，聲亦辨其五音。故木音嘹亮高暢，激越而和。火音焦烈燥怒，如火烈之聲。金音和而不戾，潤而不枯，如調簧奏曲，玉磬流音。水音圓而清，急而暢，感條達之間也。與形相養相生者吉，與形相剋相犯者凶。

The Five Phases spread out and generate all things. Humans dwell among these things, so human voices can also be classified according to the five tones. The tone of wood is bright and resonant, high and smooth, vigorous yet harmonious. The tone of fire is restless and fierce, dry and angry, like the sound of burning flames. The tone of metal is harmonious and orderly, moist and not dry, like the sound of reed pipes and jade chimes. The tone of water is smooth and clear, quick and unobstructed, feeling open and free. Listening to sound should be matched with the body's form: when sound and form nourish and generate each other, it indicates good fortune; when they control and conflict with each other, it indicates misfortune. For example, a person with the form of metal who has the sound of metal is auspicious, but a person with the form of wood who has the sound of metal, which controls wood, is inauspicious.

夫人之有聲，如鐘鼓之響，器大則聲宏，器小則聲短，神清則氣和，氣和則聲潤，深而圓暢也。神濁則氣促，氣促則聲焦急而輕嘶也。故貴人之聲，多出於丹田之中，與聲氣相通，混然而外達。丹田者，聲之根也。舌端者，聲之表也。夫根深則表重，根淺則表輕，是如聲發於根而見於表也。

A person's voice is like the sound of a bell or drum: a large vessel produces a loud sound, while a small one produces a short one. A person with a clear spirit has harmonious qi, and harmonious qi produces a smooth and resonant sound, which sounds deep and melodious. A person with a turbid spirit has hurried qi, and hurried qi produces a restless and shrill sound. Therefore, the voice of a nobleman originates from the dantian, connecting with the qi, and is transmitted outward as a unified whole. The dantian is the root of the voice, while the tip of the tongue is its manifestation; a deep root produces a heavy manifestation, while a shallow root produces a light one. This is the principle that sound originates from the root and manifests on the surface.

若夫清而圓，堅而亮，緩而烈，急而和，長而有力，勇而有節，大如洪鐘騰韻，鼉鼓振音，小如玉水流鳴，琴徽奏曲，見其色則□然而後動，與其言久而後應，皆貴人之相也。

As for a voice that is clear and resonant, solid and loud, gentle yet strong, quick yet calm, long and powerful, strong yet measured; when it is loud, it resembles the lingering echo of a great bell or the deep sound of a large drum; when it is soft, it resembles the tinkling of spring water from a jade spring or the melody of a zither; looking at his expression, he is composed and calm before he speaks, and when conversing with others, he listens carefully before responding—these are the characteristics of a nobleman.

小人之言，皆發舌端之上，促急而不達，何則急而嘶，緩而澀，深而滯，淺而澡大，大則散，散則破，或輕重不均，嘹亮無節，或睚毗而暴，繁亂而浮，或如破鑼之響，敗鼓之鳴，又如寒鴉哺雛，鵝雁哽咽，或如病猿求侶，孤雁失群，細如蚯蚓發吟，狂如青鼉夜噪，有如犬之吠，如羊之鳴，皆賤薄之相也。

A small person speaks with their voice coming from the tip of the tongue, speaking quickly and not carrying far. Specifically: when speaking urgently, the voice becomes hoarse; when speaking slowly, it becomes obstructed and rough; when speaking deeply, it becomes blocked; when speaking shallowly, it becomes superficial and large in sound. If the sound is large and scattered, it leads to breaking. Some voices are uneven in tone, though bright and clear, yet lack rhythm and measure. Others are fierce and angry, with a chaotic and scattered sound that is shallow. Some resemble the sound of a broken gong or a broken drum; others are like the feeding cries of a cold crow or the choking cries of geese and swans; or like a sick monkey seeking companionship or a lone goose losing its flock. Thin sounds resemble the low murmur of earthworms, while fierce sounds resemble the loud call of a crocodile at night. There are also sounds like a dog barking or a sheep calling — these are all signs of lowly and shallow speech.

男有女聲單貧賤，女有男聲亦妨害，然身大而聲小者凶，或乾溼而不齊，謂之羅網聲。大小不均，謂之雌雄聲。或先遲而後急，或先急而後遲，或聲未止而氣先絕，或心未舉而色先變，皆賤之相也。夫神定於內，氣和於外，然後可以接物非難，言有先後之敘，而色亦不變也。苟神不安而意不和，則其言失先後之敘，辭色撓矣，此小人之相也。

A man giving birth to a woman's voice indicates loneliness and poverty; a woman giving birth to a man's voice also indicates harm and conflict. A tall body with a weak voice is ominous. A voice that is uneven in dryness and moisture, inconsistent and irregular, is called "Ruanwang sound"; a voice that fluctuates in volume and is uneven in weight is called "Cixiong sound." There are also voices that start slow and then become fast, or start fast and then slow, or voices that end before the words are finished, or expressions that change before the mind has even formed—these are all signs of low status. Generally, when the spirit is calm within and the energy is harmonious without, then dealing with people and things is not difficult: speech has order, and the face remains steady. If the spirit is restless and the mind is unsettled, speech becomes disordered, and both words and expressions become confused—this is the appearance of a petty person.

夫人稟五行之形，則氣聲亦配五行之象也。故土聲深厚，木聲高唱，火聲焦烈，水聲緩急，金聲和潤。又曰：聲輕者斷事無能，聲破者作事無成，聲濁者謀運不發，聲低者鹵鈍無文。清吟如澗中流水者，極貴。發聲溜亮自覺如甕中之響者，主五福全備之人也。

Humans, having received the forms of the Five Phases, have their voices corresponding to the images of the Five Phases. Therefore, the voice of earth is deep and solid, the voice of wood is high and resonant, the voice of fire is fierce and intense, the voice of water is varied between slow and quick, and the voice of metal is harmonious and moist. It is also said that a voice that is light and floating indicates a lack of decisiveness; a voice that is broken and hoarse indicates failure in all endeavors; a voice that is turbid indicates that plans cannot proceed smoothly; and a voice that is low and dull indicates dullness and lack of literary talent. A voice clear and crisp like mountain stream water indicates supreme fortune. A voice that is smooth and loud, sounding as if echoing from within a jar, indicates a person who possesses the five blessings of longevity, wealth, health, moral virtue, and a peaceful death.

聲小亮高，賢貴之極；語聲細嫩，必主貧寒，兼須危困。女人雄聲，終身不榮，良人早殞，虛有夫名。男子雌聲，妨婦多兒，女聲急切，妨夫一絕。詩曰：木聲高唱火聲焦，和潤金聲最富饒，土語卻如深甕裡，水聲圓急又飄飄。貴人音韻出丹田，氣實喉寬響又堅，貧賤不離唇舌上，一生奔走不堪言。聲大無形，托氣而發，賤者浮濁，貴者清趣。太柔則靡，太剛則折。隔山相聞，圓長不缺，斯乃貴人，遠見風格。

A voice that is small but clear and high-pitched indicates a person of great virtue and high status; a voice that is weak and delicate indicates poverty and hardship. A woman with a strong, masculine voice will never achieve honor, her husband will die early, and she will remain without a proper husband. A man with a soft, feminine voice will harm his wife and have many children. A woman with a sharp, urgent voice will harm her husband and lead to his death. The poem says: the sound of wood is high and clear, the sound of fire is restless and urgent, the sound of metal is smooth and rich, indicating wealth; the sound of earth is like coming from a deep jar; the sound of water is round, quick, and elusive. The voice of a nobleman comes from the lower abdomen, with a strong middle energy, a wide throat, and a clear, solid sound. The voice of a poor person is confined to the lips and tongue, always busy and weary, with endless toil. A voice has no form, but is carried by the breath: the voice of the low is shallow and muddy, while the voice of the noble is clear and refined. Too soft leads to weakness, too strong leads to breakage. If one can be heard across a mountain, round, smooth, and continuous, this is the voice of a nobleman, revealing his character from afar.

形厚、神安、氣清、聲揚、眉闊、耳厚、唇紅、鼻直、面方、背厚、腰正、皮滑、腹垂、牛齒、鵝行，以上皆富貴相也，主少年奮發，家財豐厚也。大富格。耳大貼肉，鼻如籤筒，鼻如懸膽，面黑身白，背聳三山，聲如遠鍾，背闊胸平，腹大垂下，頭皮寬大，主大富也。中富格。三停平等，五嶽朝歸，五長俱全，五短俱全，五露俱全，眼如丹鳳，聲似鳴鐘，秉此格者，主中富也。

The appearance of a wealthy person is characterized by a solid body shape, a calm and stable spirit, clear and bright breath, a high and resonant voice, broad eyebrows, thick ears, red and plump lips, a straight nose, a square face, thick back, upright waist, smooth skin, hanging belly, even and strong teeth like ox teeth, and a steady gait like a goose's step. These are all signs of wealth and prosperity, indicating youthful vigor and abundant family wealth. The appearance of great wealth includes large and closely attached ears, a straight nose like a signpost, or a round nose like a hanging jade disc, dark face color and white body color, three prominent bone peaks on the back, a voice like a distant bell, broad back and flat chest, large and hanging belly, and a wide head. This indicates great wealth. The appearance of moderate wealth includes a balanced length in the three parts of the face, the five mountains converging towards the center, all five long parts (head, face, body, hands, feet) being long, or all five short parts being short, or all five exposed parts (eyes, ears, nose, lips, throat) being exposed without breaking the pattern, with eyes like a phoenix and a voice like a ringing bell. Possessing these characteristics indicates moderate wealth.

面黑身白，面粗身細，腳短手長，身小聲大，龍來吞虎，面短眼長，不臭而香，肉角少頂，以上皆貴相也。若人有此相，求功名者官高職顯，求財利者錢穀鉅富之相也。大貴格。虎頭燕頷，日月角起，伏犀貫頂，眼有定睛，鳳閣插天，兩手垂膝，口中容拳，舌至準頭，虎步龍行，雙鳳眼，此為大貴之相也。

The criteria for a noble appearance are: dark complexion with white body color, rough facial skin but fine body skin, short legs and long hands, small body size but loud voice, the dragon bone on the arm covering the tiger bone (meaning the upper arm is longer than the lower arm, referred to as "dragon swallowing tiger"), short face but long eyes, no body odor but a pleasant fragrance, and a slight bump on the top of the head (indicating a horn). These are all signs of nobility. If a person has these features, they will achieve high official positions and great success in their careers. For those seeking wealth, they will be extremely rich. The great noble appearance includes: a head like a tiger's, a jaw like a swallow's, prominent angles above the eyebrows and above the eyes, a bone running from the forehead to the top of the head, steady and focused eyes, a high forehead (called the phoenix gate) reaching up to the sky, hands hanging down past the knees, a large mouth capable of holding a fist, a tongue that can reach the nose, and a gait like a tiger or dragon moving, with a pair of phoenix eyes. This is the appearance of great nobility.

中貴格。須如鐵線，耳白過面，眼如點漆，上長下短，口如四字，三十六牙，龍吞虎吻，此為中貴之相也。小貴格。天庭高聳，地閣方圓，小便如珠，大便方細，齒白而大，眉疏目秀。口如弓角，唇似硃紅，此為小貴之相也。

The medium noble appearance is: the mustache is hard and straight like an iron thread, the ears are white surpassing the face color, the eyes are black and bright like a point of lacquer, the upper body is long while the lower body is short, the mouth is square exactly like the character 'four', there are thirty-six teeth, the upper arm's dragon bone is stronger than the forearm's tiger bone and the mouth and chin are in harmony — this is the medium noble appearance. The minor noble appearance is: the forehead is high, the lower part of the face is round and square, the urine is in the form of pearls without scattering, the excrement is in a straight and thin line, the teeth are white and large, the eyebrows are sparse and clear, the eyes are refined and bright, the corners of the mouth are like a curved bow, and the lips are red like cinnabar — this is the minor noble appearance.

腰圓背厚者富貴，有樑柱左右顴起，口方，而地閣方圓，四維有朝拱者，主富之相。氣色潤秀，身體細膩，面正平滿，背格古怪清奇者，主富。手背厚，行立坐食端正者，主富。精神秀異，舉止沉重者，主富相也。

A person with a round waist and thick back is destined for wealth. A straight and upright nose bridge, with both cheekbones raised, a square mouth, and a round and square chin, with the forehead, chin, and both cheeks facing the center and supporting it, indicates wealth. A person with moist and lustrous complexion, fine hair, smooth skin, a properly shaped and full face, and a backbone that is ancient, peculiar, and clear-spirited is destined for wealth. Thick hands and a solid wrist, along with proper posture in walking, standing, sitting, and eating, also indicate wealth. A person with outstanding spirit and steady, composed behavior is also destined for wealth.

看官貴在眼有神，有骨聳秀，皆異常人。身短而面長者貴，面方限長者貴，肩背重厚者貴，頭有角骨者貴，面有骨格者貴，鳳目龍睛者貴，額有角起，聲音清亮，耳白如面，額□有頭稜者貴。鬍鬚似鐵，手足似玉。不貴而富。

To determine if a person has official status or noble connections, the key is whether their eyes have spirit; also check if their bones are high and refined—these two qualities are not found in ordinary people. Those with short stature but long faces are destined for high status, those with square faces and long, slender eyes are destined for high status, those with thick shoulders and back are destined for high status, those with prominent bone structures on their heads are destined for high status, those with strong bone structure on their faces are destined for high status, and those with phoenix eyes and dragon-like eyes are destined for high status. Those with prominent bone structures on their foreheads, clear and bright voices, white ears resembling their complexion, and additional bone ridges on their foreheads are also destined for high status. Those with hard mustaches like iron wire and hands and feet that are moist and smooth like jade will certainly be wealthy even if they are not of high status.

顴骨重貫耳者壽，命門光澤者壽。項下有皮如條者，長壽之相也。雙條妻皆老，一條則孤。人中著齒而齊者福壽。喉音高者，臥而不喘，謂之龜息，乃壽相。顴骨相連，人耳後骨高起，年壽上不陷者，主壽。耳是木星又為壽星，山根上正直者主福壽。耳後有骨名，壽星骨，生豐起者，長年腦後三玉枕如果栗者，福壽。

The prominence of the cheekbones extending heavily across the ears indicates longevity. The area in front of the ears, known as the life gate, if bright and smooth, also indicates a long life. If there is a loose, hanging skin on the neck, it signifies a long life; if there are two such hangings, both husband and wife will live to old age; if only one is present, it suggests loneliness in old age. A deep and long philtrum, extending from the upper lip to the lower lip and aligning with the teeth, indicates both fortune and longevity. A high and clear voice, with no breathing while lying down and asleep, is called "turtle breathing," which is a sign of longevity. If the cheekbones extend horizontally and connect into the ears, and the bone behind the ears is high, and the area above the nose and the life gate is not sunken, it indicates longevity. The ears belong to the Wood element and are also called the longevity star. If the area above the nose is straight and upright, it indicates both fortune and longevity. If there is a prominent bone behind the ears called the longevity bone, and it is full and raised, it indicates a long life. If there are three prominent bones at the back of the head, resembling the shape of chestnuts, it also indicates both fortune and longevity.

鼻碰隆起者壽相。食物急，登溷緩者壽，五嶽豐隆，法令分明，眉有長毫，項有餘皮，額有橫骨，面皮寬厚，聲音清響，背肉負厚，胸前平闊，齒齊堅密，行坐端莊，兩目有神，耳有長毫，鼻樑高聳，以上皆壽相，與各格同看也。

A prominent nose bridge is a sign of longevity. Those who eat quickly but go to the bathroom calmly are likely to live long. Additionally, if the five mountains are full and rounded, the lines on the face are deep and distinct, there are long hairs growing in the eyebrows, there is extra loose skin on the neck, there is a horizontal bone on the forehead, the face is broad and thick, the voice is clear and loud, the back is thick and strong enough to carry heavy loads, the chest is flat and open, the teeth are neat, strong, and closely packed, the posture is upright and steady, the eyes are bright and spirited, there are hairs growing in the ears, and the nose bridge is high and prominent—these are all signs of longevity. They should be considered together with the other patterns mentioned earlier.

眉長過目：主妻得美貌曉事。眉如新月：主人聰明，文章折桂，舉業有成。面有和氣：主高人相敬，陰人得力。星辰拱朝：主人作事有成有立之命。金木朝元：主有口祿兼得遠方財物。目秀而長：主貴人相敬，有財壽祿全。

These are six main patterns indicating good fortune and virtue. If the eyebrows are longer than the eyes, it indicates marrying a wife who is beautiful and wise. If the eyebrows curve like a new moon, it indicates intelligence and the ability to achieve success in exams. If the face often shows a harmonious and pleasant expression, it indicates being respected by elders and receiving help from women (in fortune books, women are called "yin people"). If the five stars and six luminaries on the face all converge towards the center, it indicates achieving success and establishing a good position. If the planets Jupiter and Venus (representing the left and right ears) return to the central position, it indicates good fortune and salary, as well as receiving wealth from afar. If the eyes are clear and slender, it indicates being respected by noblemen and having wealth, longevity, and official rank all together.

正面開敷，城郭端正，眼光不流，五拱六滿，三處平闊，三光五澤。成敗不足格。地角尖削者主成敗。骨節組惡，面上塵埃，面赤氣黑，行步擺搖者，主成敗，鼻露梁者主耗散。進格例。紅黃不改，五嶽光華，氣和色潤，氣宇軒昂，五星朝拱，四瀆無傾。退格例。額上斷紋，口眼偏斜，背皮單薄，氣色塵昏，灰色如黑，城郭欠明，鼻露土流，齒牙不齊。印堂穿破，兩耳焦黑。

"Cheng Ge" indicates a favorable sign for achieving success: the face is broad and open, the ears are properly shaped, the eyes are steady and not wandering, the five mountains are well-protected, the six organs are full and plump, the three stops are level and open, and the face has the three lights and five colors. "Cheng Bai Bu Zu Ge" indicates a sign of fluctuating success and failure: a sharp and narrow chin suggests constant changes in success and failure; rough bone structure, a face covered with dust, a red face with dark complexion, and an unsteady gait also indicate fluctuating success and failure; a prominent nose bone suggests loss of wealth. "Jin Ge" indicates a rising fortune: the red and yellow complexion remains constant, the five mountains have a bright glow, the aura is harmonious and the complexion is moist, the bearing is grand and dignified, the five stars gather around, and the four rivers (ears, eyes, mouth, nose) are not sunken. "Tui Ge" indicates a declining fortune: there are broken lines on the forehead, the eyes and mouth are crooked, the skin on the back is thin, the complexion is dull and dark, the ears are not clearly shaped, the nose bone is prominent with a dull and earthy appearance, the teeth are uneven, the area between the eyebrows is pierced by lines, and the ears are black.

動格例。耳反無輪，山根無肉，面無城郭，上短下長，身長項長，三尖六削。散格例。雙眉尾散，兩耳無弦，面無城郭，鼻頭仰露，四大空亡，面皮急繃，氣色煙塵，紋破痣侵。發達口訣。滿面光潤者發達，紅黃滿面者發財，氣體克越者發福。神氣清爽者發福也。清閒安樂。手足細膩，一生清閒。面皮滑澤，一生安樂。眉毛疏淡，一生清閒。骨格清雅，一生安寧。神清氣和，一生聰慧。

"The dynamic pattern" indicates a restless and migratory appearance: the ears are outward and lack wheels, the mountain root has no flesh, the face lacks a city-like structure, the upper body is short while the lower body is long, the body is long and the neck is also long, the head, nose, and forehead are all pointed, and six areas are thin and sharp. "The scattered pattern" indicates a sign of family and business dispersal: the eyebrows have scattered ends, the ears lack ear strings, the face lacks a city-like structure, the nose is upturned with the nasal opening exposed, there are large voids in four areas, the facial skin is tight and tense, the complexion is dull like smoke and dust, and the lines are broken with black moles invading. "The formula for success" states: a face full of luster indicates success, a face full of red and yellow indicates wealth, a spirit and physique that stand out indicates prosperity, and a clear and refreshing spirit also indicates prosperity. The appearance of "peace and comfort" is: having delicate skin on hands and feet indicates a life of ease; having smooth and moist skin on the face indicates a life of comfort; having sparse and elegant eyebrows indicates a life of ease; having a clear and refined bone structure indicates a life of peace; and having a clear mind and harmonious energy indicates a life of wisdom.

形貌端謹，言語詳細，作事有始有終，氣宇寬和，精神不露，部位無傷，穩厚端重，方正公平，近君子遠小人。聰明俊爽。目秀神清主聰明，肉皮細滑主聰明，指甲尖秀主聰明，耳有輪廓主聰明，眉毛疏秀，齒白而齊，骨格清楚，主聰明。愚頑庸懶。神昏昧者愚頑，面骨橫粗者愚頑，耳前闇昧者慵懶，眉重濁者性懶，氣濁者愚魯之漢。剛強狠癖。眼中如火主剛強，面上青容冷麵，主狠癖，眼有三角面肉橫，主剛強，唇高嘴□，主性剛，眼白多，主性癖。技巧。眉毛纖細，重重技藝。眉中黑子，必有技倆。鼻廣面長，技倆非常。

The "Steadfast and Upright" appearance is characterized by a dignified and careful demeanor, articulate and detailed speech, completion of tasks from beginning to end, a broad and peaceful disposition, a restrained and contained spirit, no physical injuries, being steady and upright, fair and just, close to virtuous people and distant from petty ones. The appearance of "clever and spirited" is indicated by bright eyes with clear spirit, smooth and delicate skin, sharp and elegant fingernails, and ears with distinct contours. Also, clear eyebrows, white and even teeth, and distinct bone structure all indicate intelligence. The appearance of "stupid, stubborn, and lazy" is marked by a dull expression, a coarse and prominent facial bone structure, a dark area in front of the ears indicating laziness, thick and turbid eyebrows showing a lazy nature, and a dull complexion indicating a foolish man. The appearance of "strong-willed and cruel" is shown by eyes that seem to have fire, indicating strength; a pale face and a cold expression indicating cruelty and stubbornness; triangular eyes and prominent facial flesh indicating strength; thick and high lips with an irregular mouth shape indicating a strong personality; and a large amount of white in the eyes indicating a perverse disposition. The appearance of "skilled in techniques" is indicated by fine eyebrows suggesting mastery of multiple skills; a black mole in the middle of the eyebrows indicating a particular talent; a broad nose and a long face indicating exceptional skill.

骨重者主孤。垂珠大者，眉交眉濃，鬢髮厚者，俱孤。冬天出汗者，主貧孤。耳反者孤。華蓋重者孤。骨體響者孤。聲如雷者主孤。有腋氣者主孤。地角虧者主孤。又曰：顴骨生蜂者孤。口角低者孤。眉如八字者主孤。

These are twelve signs indicating a person will be lonely. Those with overly thick bones are lonely; those with large earlobes, and those with eyebrows that meet, thick eyebrows, and heavy side hair, are also lonely; those who sweat in winter are poor and lonely; those with ears that turn outward are lonely; those with a heavy and overlapping bone on the forehead are lonely; those whose joints make a sound when moving are lonely; those with a voice like thunder are lonely; those with body odor under the arms are lonely; and those with a missing chin (earth angle) are lonely. It is also said that those with a small peak-like bone growing on the cheekbones are lonely; those with a low mouth corner are lonely; and those with eyebrows forming an 'eight' shape are lonely. The common feature of these signs is that the qi is concentrated in one place and the positions of the Six Relations are damaged, so although a person has relatives, the emotional connection is not formed.

夭相口訣。肉重無骨者夭。兩目無神，兩耳低小，筋骨柔弱，無神無氣，身長面短，面皮繃急，揹負坑陷，桃花面色，步折腰斜，以上所說當與後夭相歌十知同看也。貧蹇口訣。滿而憂容者邊而貧。塵埃滿面者貧。揹負薄肉者多□。井灶露孔者不聚財。氣色困滯者多□。神氣不定者多□。

"The 'Tao Xiang Kue Jue' says: If the muscles are thick and the bones cannot support them, it indicates a short lifespan. Additionally, if the eyes lack spirit, the ears are low and small, the tendons and bones are weak, there is neither spirit nor vitality, the body is long while the face is short, the skin is tight and taut, there is a depression on the back, the complexion is bright and artificial like peach blossoms, and the gait is uneven with a crooked body—these should be viewed together with the following 'Tao Xiang Ge' 'Shi Zhi' (Ten Knows). The 'Pin Jian Kue Jue' says: If the face is full but always shows worry, it will result in poverty; if the face appears dusty and poor, it indicates poverty; if the back is thin and the flesh is sparse, there will be many obstacles; if the nostrils (well and stove) are exposed, wealth cannot be retained; if the complexion is dull and stagnant, there will be many obstacles; if the spirit is unstable, there will be many obstacles (the original text has missing characters)."

結喉露齒，眼下無肉，淚堂深陷，人中紋理，人中黑子，山根斷折，魚尾枯陷，顴骨枯槁，眼帶桃花，口如吹火，嘴如臥蠶穿破，兩耳反掀，眼下淚痣，眼下又如荔枝色者，皆刑剋也。克父母。左偏損父，右偏損母。二處有疤痕，露齒結喉，損父。陰氣重者，損母。

The following signs indicate the infliction of punishment and the harming of the Six Relations: a prominent Adam's apple and protruding teeth, a sunken tear hall, no flesh beneath the eyes, a complicated pattern in the philtrum, a black mole on the philtrum, a broken mountain root, dry and sunken corners of the eyes (fish tail), withered and bony cheekbones, a red glow resembling peach blossoms around the eyes, a mouth shaped like a blown flame, a mouth resembling a broken silkworm, ears that are turned outward and upward, a tear mole beneath the eyes, and a dark red color resembling a lychee shell appearing beneath the eyes—these all indicate punishment and harm. As for harming parents: a crooked left side of the forehead (day angle) indicates harm to the father, while a crooked right side (moon angle) indicates harm to the mother; if there are scars on these two areas, or protruding teeth and a prominent Adam's apple, it indicates harm to the father; excessive Yin energy indicates harm to the mother.

兩顴骨凸露，主克三妻。山根有橫紋，克三妻。魚尾枯陷克頭妻。眉重壓眼克妻。山根陷克妻。結喉露齒，克妻害子。眉中有痣妨妻。面如面袋，克妻妨子。羊紋者刑妻，一紋刑一妻，兩紋下低，刑三妻。左目小損妻。眼尾有紋克妻，三紋克三妻。左眼角下神光之位，青色者，主七旬內主難為妻子。黑子者，主生離。華蓋骨重，眼尾紋長，魚尾枯，山根痣斑麻，三次作新郎。

The signs indicating the possibility of harming one's wife and children include: if the two cheekbones are prominent and exposed, it indicates the loss of three wives; if there is a horizontal line on the mountain root, it also indicates the loss of three wives; if the corners of the eyes are dry and sunken, it harms the original wife; if the eyebrows are thick and cover the eyes, it harms the wife; if the mountain root is sunken, it harms the wife; if the Adam's apple is prominent and the teeth are exposed, it harms the wife and children; if there is a mole in the middle of the eyebrows, it harms the wife; if the face is loose and sagging like a bag, it harms the wife and children. If there is a "sheep" character mark at the end of the eyes, it harms the wife, with one line harming one wife, and two lines hanging down harming three wives. If the left eye is small, it harms the wife. If there is a mark at the end of the eyes, it harms the wife, with three lines harming three wives. If the "shen guang" position at the lower corner of the left eye appears bluish, it is unfavorable for the wife within seventy days; if there is a black mole in this position, it indicates the separation of husband and wife. If the heavenly ridge has overlapping bone structures, the lines at the end of the eyes are long, the fish tail is dry and thin, or there is a mole or spots on the mountain root, one will have to be a new groom three times in a lifetime.

克子息。眼下淚痕克兒女，人中斜側克兒。耳無輪廓主刑剋。山根斷折克兒女。人中高尖克兒女。三陰三陽不宜疤痕，及有紋痣，鼻如界方，鼻樑劍脊骨見，地角有虧，陰氣大重，有女無男。有背無脊，頭低步緩，狼虎之聲，主刑剋也。

The signs indicating a tendency to harm children are as follows: tear-like marks beneath the eyes indicate harm to children; a crooked philtrum indicates harm to sons; lack of clear ear contours indicates harm; a broken mountain root indicates harm to children; a high and sharp philtrum indicates harm to children. The areas of the inner eye and the three yin and three yang lines should not have scars, nor should they have markings or moles. A square and hard nose, a thin and sharp nose bridge with prominent bone edges, a sunken chin, and excessive yin energy indicate a lack of sons. A thick back but flat spine, a low head, slow gait, and a voice like a wolf howling or a tiger roaring also indicate harm to children.

顴骨生峰：主孤無子，縱有亦是螟伶兒，此乃俱不得力之相。耳無弦根：主父母妻子生離死別，田園耗散，無祖業之相。面無和氣：主有妻無子，父母隔各，六親無情。眉稜骨起：主三妻有破祖無情，主有宿疾，性剛氣暴。眼下無肉：主兒女有克，得力者少，與人無情，小人不足之相。

The "Lonely God" pattern has five types. If there is a small peak on the cheekbone, it indicates loneliness and no children; even if there are children, they are adopted, and ultimately both father and son are not supportive. If the ears lack the ear string and the base of the ears is not solid, it indicates separation from parents and spouse, loss of property, and no inheritance from ancestors. If the face lacks a harmonious appearance, it indicates having a wife but no children, being estranged from parents, and having no support from the Six Relations. If the eyebrows' ridges are high, it indicates marrying three wives, ruining ancestral property, being unkind to relatives, having a chronic illness that does not heal, and a temper that is fierce and impetuous. If there is no flesh beneath the eyes, it indicates that children may suffer from misfortune, few will be supportive, being unkind to others, and having difficulty getting along with servants.

面無人色：主與人寡合，為人心毒，最愛便宜。處事不和：主人常招是非，主孤有妻而無子。不愛老幼：主六親不和，救人無功。眉頭常蹙：主早年克傷，見孤單，不傷妻女，早見刑傷。不哭常淚：必主傷妻克子，晚景孤單。一雙流淚眼，只會送人亡。

There are five types of the Guasuxu pattern, all indicating a person's loneliness and lack of close relationships. Those with no blood color on their faces are likely to be difficult to get along with, heartless, and always take advantage of others. Those who often have conflicts with others will frequently encounter troubles and loneliness, even though they may have a wife, they will not have children. Those who do not care for the elderly and children will have discord among their six relations; even if they help others, they will not gain any benefit. Those who constantly frown in their eyebrows are likely to suffer from injuries and losses in their early years, experiencing the hardship of being alone; even if they do not harm their wife and children, they will suffer from other injuries early on. Those who do not cry but often have tears in their eyes will surely suffer from harming their wife and children, and will be lonely in their old age—what is called a pair of tearful eyes will only see the departure of those around them.

頭尖項大：主人牢獄之分，性急無定。面小鼻大：主守空房，為事顛悔，才祿俱滯。鬚拳髮捲：主人兇暴性狠毒。鼻樑橫起：主與朋友難交，性嚴難犯。劫殺格。眉骨枯稜：主妻子難為，六親水炭，主性情不常。鼻樑尖薄：主殺妻害子，其心最毒，孤單相。眼深無肉：主人奸詐便宜，早年父母不得力，兄弟分離，財壽不足。喉下結高：主傷妻子，壽命不長。

The Heavenly Stem and Earthly Branches are divided into ten stems and twelve branches. The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). The Six Relations refer to the six categories of relationships in divination.

面多悔氣：主作事犯重，妻子重見，亦主離親相。眉眼不朝：主為人六親不和。口角下垂：主為人愛便宜。齒亂牙疏：主骨肉不和，陰人不和。星辰不拱：主背祿奔波無成無立。眉目雜亂：主有人口生離死別，百事無成。六害格。鼻尖齒亂：主自家不睦不和，陰人不得不力之相。懸針梁露：主兄弟分離父母隔，各持刀弄。肉露肉橫，主為人反面無情，為事不仁，女人主孤。

The Six Clashes pattern consists of six types. Those with a face showing much regret and dissatisfaction tend to repeat mistakes in their actions, remarry their spouses, and exhibit signs of leaving home and family. If the eyebrows and eyes do not align properly, it indicates disharmony among the six relations. If the corners of the mouth droop, it suggests a tendency to take advantage of others. If the teeth are uneven and sparse, it indicates discord among family members and also poor relations with women. If the face lacks the convergence of the five stars and six luminaries, it signifies a departure from the official position, constant travel without success, and failure in all endeavors. If the eyebrows and eyes are disordered, it indicates family members experiencing separation and death, and overall failure in all matters. The Six Harm pattern consists of three types. A sharp nose with disordered teeth indicates domestic discord and women unable to provide support. If there is a hanging needle mark in the forehead and the nose bridge is exposed and bony, it indicates separation between brothers and estrangement from parents, with each party facing each other with hostility. If the muscles are exposed and protruding, it indicates a person who turns against others without mercy and lacks compassion in their actions. For women, it indicates loneliness.

橫紋額上：主人幼年辛苦勞碌，妻遲子晚，又主孤單。眼上露堂：主人有藝壓身，為人堅吝。鼻準豐大：主為人心善愛道，為事進遲。額上高骨：主有壽不染瘟病，相刑妻子。

There are four types of the Huagai pattern, all referring to the verification of the Huagai area on the forehead and corresponding body parts. A horizontal line on the forehead indicates that the person will have a hard childhood, marry late, have children late, and be lonely. If the eye hall is exposed, the person is likely to rely on a particular skill for a living and be stingy. A full and wide nose tip suggests a kind-hearted and morally inclined person, but with slow progress in affairs. A high bone on the forehead indicates longevity and resistance to epidemics, but in the face shape, it may cause harm to the spouse.

印堂上穿：主持刀把斧，性重，別祖離宗之人。鼻露尖薄：主田宅破耗，屋宅破財，限行到此必危。鼻樑劍脊：主六親水炭，三十六九一厄，末年田園耗散。兩眼昏沉：主一世貧窮，奔波勞碌，妻離子散。魚尾偏虧：主小人不足，妻子，刑剋財散。面如洗光：主自破家產一世貧窮。皮薄繃鼓：主人無壽，一生財祿不聚，奔波勞碌之相。灰土塵蒙：主為人死無所歸。

The eight lines of the Sheep's Blade pattern all indicate the destruction of the family and failure of business. If there is a vertical line crossing the imprint area, it indicates a profession involving cutting and chopping tools, a stubborn personality, and being someone who left the ancestral homeland. If the bridge of the nose is sharp and thin, it indicates loss of property and wealth in the home and land, and there will be danger when this pattern appears. If the bridge of the nose is thin and sharp like a sword, it indicates conflict among the six relations, and there will be misfortune around the age of thirty-six and thirty-nine, with the loss of farmland in old age. If the eyes are dull and heavy, it indicates a life of poverty, constant toil, and separation from wife and children. If the corners of the eyes (fish tail) are slanted or missing, it indicates servants not working hard, the wife suffering from misfortune, and loss of wealth. If the face is smooth and shiny like it has been washed, with no vitality, it indicates the person will destroy their family's property and live a life of poverty. If the skin is thin and tight like a drum, it indicates a short lifespan, inability to hold onto wealth or official rank, and a sign of constant toil. If the face color is dull and dusty, it indicates that after death, there will be no place to bury the body.

額尖為天空。額尖繃鼓，官貴無分，祖業難招，主孤，刑父母有傷，五十不齊，五十以前，凡事不吉利也。頦削為地空。無地角，主晚歲孤寒，妻子難為，無結果之處。夫妻隔各，六親不和，此為平常之相也。天倉陷為一空。此空主食祿淺薄，主人齋戒，口腹淺薄，得祖業難招，奔波晚景，辛苦之相也。

There are ten major areas on the face where emptiness indicates loss of fortune. Each area of emptiness causes a reduction of one part of good fortune. First, a sharp and narrow forehead is called "Sky Emptiness": a forehead that is sharp and tight like a drum indicates no connection with officials or nobility, difficulty in inheriting ancestral property, loneliness, and harm to parents. Before the age of fifty, all matters will be inconsistent and not auspicious. Second, a thin and sharp chin is called "Earth Emptiness": lacking a chin angle indicates hardship and poverty in old age, difficulty in keeping the wife, and things not being completed. There will be separation between husband and wife, and the six relations will be discordant; this is just an ordinary appearance. Third, a sunken Heavenly Granary indicates one emptiness: this indicates a shallow income, a life of hardship in eating and drinking like a vegetarian, difficulty in inheriting ancestral property, and a hard life in old age, which is a sign of hardship.

面無城廓為一空。此相大忌，主人無成，虛花無壽而無略，亦無祖業之人，此為平常之相也。山根陷為一空。此空主人離祖，六親無力，骨肉無情，兄弟隔各，為人少力也。風門露為一空。此空當主財散，六親隔絕，夫妻不能偕老，莊田祖業，主有破難存也。

Fourth, if the face lacks a boundary or enclosure and appears empty: this is the most undesirable appearance. The person will achieve nothing in life, like a flower that opens in vain, neither long-lived nor possessing strategy or wisdom, and has no ancestral fortune to rely on, making it an ordinary appearance. Fifth, if the mountain root is sunken and appears empty: this indicates the person leaves behind ancestral fortune, the Six Relations cannot provide assistance, there is no affection among family members, brothers are estranged, and the person lacks strength. Sixth, if the ear gate (wind gate) is exposed externally: this indicates the loss of wealth, the Six Relations are cut off, the husband and wife cannot live together until old age, and the family estate and ancestral fortune are lost, leading to decline.

須不過後為一空。此空主為人費力，朋友無情，財帛破耗，主其子孫不得力之相也。耳無弦根為一空。此空之相，主人破祖離宗，身無居住之地，財祿耗散無成，亦無結果之相也。唇無鬚為一空。此空主孤刑，晚景貧寒，衣食困乏，決無妻子。若有，定是虛花到頭一場辛苦，此為賤相也。

The seventh, when the mustache does not reach behind the ears and leaves a hollow: this hollow indicates that a person will find their efforts in doing things unproductive, have no sincere friends, suffer financial losses, and their descendants will not be helpful. The eighth, when the ears lack the ear tendons and the ear roots are not firm, leaving a hollow: this appearance indicates the destruction of ancestral property, leaving the family, having no stable place to live, and losing all wealth and status, which is a sign of no success. The ninth, when there are no beard hairs on the lips, leaving a hollow: this hollow indicates loneliness and conflicts, poverty in old age, difficulties in clothing and food, and a destined lack of a wife; even if there is one, it will be a fleeting relationship, resulting in hardship in the end, which is a sign of low status.

十殺格。人行如醉為一殺；鼻曲者為二殺；面如散麻者為三殺；面如菇萎為四殺，眉濃為五殺；豺聲為六殺；聲高為七殺，寅申戌為八殺；口闊為九殺；眼大為十殺。奸詐。斜視者多詐。口尖唇薄者多妄。冷笑無情多詐。偷視不正多詐。視上顧下多詐。妄說語言如太急者多詐。牙齒疏者多詐。又曰鼻尖毫出、眼細視低，口角高低，步履縱橫，行步不勻，腳走高低多詐。

The "Ten Killing Signs" list ten types of ominous appearances: walking like a drunkard swaying is the first killing sign; a bent nose bridge is the second; a face with disordered and scattered features is the third; a withered and shriveled appearance is the fourth; overly thick eyebrows are the fifth; a voice like a jackal's howl is the sixth; a high-pitched voice is the seventh; belonging to the生肖 of寅, 申, or 戌 with a凶格 appearance is the eighth; an overly wide mouth is the ninth; and overly large eyes are the tenth. The appearance of "deceit" includes: slanting eyes indicate deceit; a sharp mouth with thin lips indicate lying; cold and emotionless smiling indicates deceit; looking sideways with improper gaze indicates deceit; looking up then looking down again indicates deceit; speaking recklessly and too quickly indicates deceit; and sparse teeth indicate deceit. It is also said that a sharp nose tip with nose hairs growing, narrow eyes with low gaze, uneven mouth corners, uneven steps, and uneven foot movement all indicate deceit.

寬大。升斗滿，部位中正，印堂開闊，諸部圓滿，鼻竅微露。陰德眼上下堂有黃氣，臥蠶出見，印堂黃氣，精舍黃氣。帶令地角朝天、耳有輪廓朝水，口有稜角。眼帶桃花眉如線。又如新月久視，意氣可人。貪食格。鼻如鷹嘴者多貪，心狡。眼紅者多貪，心毒。眉卓者多貪。嘴尖者多貪。鼻勾者多貪。勞碌格。眼長多勞碌。骨粗多勞碌。面如馬面驢唇勞碌。眉重氣弱者勞碌。魚尾紋多者勞碌。

"Generosity" is the appearance of a broad and magnanimous character: the palm has full and round patterns of the measuring vessel, all parts are properly aligned and centered, the area above the nose is broad, all parts are complete and harmonious, the nostrils are slightly visible but not overly upturned. Those with Yin Virtue have a yellow glow around the upper and lower parts of the eyes, the flesh under the eyes is visible, the area above the nose has a yellow glow, and the area of the genital organ also has a yellow glow. Additionally, the lines on the face are firm and the chin is upward pointing towards the sky, the ears have clear contours and face towards the mouth (the planet of water), the mouth has sharp angles; the eyes have a moist and attractive appearance, the eyebrows are fine as threads and curved like a new moon. When looked at for a long time, the person's expression and demeanor are pleasant and appealing. "Greed" is characterized by: a nose shaped like an eagle's beak indicating greed and cunning; red eyes indicating greed and a poisonous heart; straight eyebrows indicating greed; a pointed mouth indicating greed; and a curved bridge of the nose indicating greed. "Hard work" is characterized by: long eyes indicating hard work; thick bones indicating hard work; a long face like a horse and thick lips like an ass indicating hard work; thick eyebrows and weak energy indicating hard work; and many wrinkles at the corners of the eyes indicating hard work.

四反格。耳無輪。口無稜。鼻仰孔。目無神。三尖格。鼻尖。頭尖。額尖。六削格。眉無尾。額無角。目無神。鼻無樑。口無稜。耳無輪。惡死卒亡。眼睛黃色主卒死。眉卓如刀主橫亡。面黑常帶怒容，眼中如血者，皆主暴亡。赤脈貫睛鼻露梁，主惡死。眉生逆毛主惡亡。此為惡死之相也。

The "Four Reverse Forms" are four abnormal features: ears without lobes, mouth without definition, nostrils upturned, and eyes without spirit. The "Three Sharp Forms" are three sharp features: sharp nose, sharp head, and sharp forehead. The "Six Deficient Forms" are six deficiencies: eyebrows without their ends, forehead without bone structure, eyes without spirit, nose without bridge, mouth without definition, and ears without lobes. The signs of a bad death include: yellow eyeballs indicating sudden death; eyebrows standing straight like knives indicating accidental death; a black face with constant anger and red bloodshot eyes indicating violent death; red blood vessels running through the eyeball with exposed nasal bones indicating a cruel death; and inverted hairs growing in the eyebrows indicating a bad death. These are all signs of an untimely end.

溺水格。人中交紋，溺水招魂。額上忽如塵汙者，五十日內，主墜井亡，名曰橫殃休廢。眉間黑子，初年水厄之憂。痣生魚尾之中，主水厄之憂。口角黑□，末防水厄。火災格。山根赤，七日之憂慎火。天羅紋在額上數十條者，有災□火殃。痣在眉毛，終年必遭火厄。

The "Drowning Pattern" indicates that if there are crossing marks on the face, it signifies death by drowning and requires a soul retrieval ritual. If a layer of dust suddenly appears on the forehead, the person is likely to die by falling into a well within fifty days, which is called "Transverse Misfortune and Wastage." A black birthmark on the brow indicates early worries about water-related calamities; a black birthmark in the area of the eye tail (fish tail) also signifies water-related dangers; and if the mouth corner turns black (the original text has a missing character here), there will be worries about water-related calamities in old age. The "Fire Disaster Pattern" indicates that if the area between the eyebrows shows a reddish color, there is a risk of fire within seven days. If there are dozens of fine, dense "Heavenly Net Patterns" on the forehead, there will be fire-related disasters (the original text has a missing character here). A birthmark inside the eyebrows indicates a fire disaster in the same year.

蠶下黃色起紛紛，貴人慾要立為婚。有妻必是多賢德，才子文章人帝京。《神機》云：準頭圓，竅不露不昂，蘭臺廷尉二部相應，人生主得美貌之妻。山根有奇骨伏起者，為婚得貴妻。眉如畫者，一生得陰人之財。

The song says: If a yellow and moist glow appears frequently beneath the inner corners of the eyes, a nobleman will soon come to discuss marriage; the wife one marries will certainly be virtuous, and oneself will become a scholar who travels to the capital to seek official rank. The "Shenji" states: If the nose is full and round, the nostrils are not exposed or upturned, and the two wings of the nose, Lan Tai and Ting Wei, correspond well with each other, one will marry a wife with a beautiful appearance. If there is a strange bone subtly rising at the mountain root, one will marry a noble wife. If the eyebrows are clear and delicate like a painting, one will receive wealth from women throughout life.