Liu Zhuang Xiang Fa (柳莊相法)

此言腹中之胎。凡男抱母，女背母。或上或下為夭胎，或左或右為壽胎。貴胎動必停，勻自無毒病；賤胎腹內多動，其母常有病。廣鑑先生曰：男胎母氣足，神常清；母胎氣不足，神多亂。平常聲清，懷孕必生福氣之男；平常聲濁，懷孕必生孤苦之子。文曰：唇白多難產，臨盆欲安靜大富。賤者胎亂動，壽者母必安，夭者母多病。壽者母印紅，夭者母唇白，貴者母精光，賤者母神散。

This section discusses the condition of a fetus in the mother's womb. Generally, male fetuses face the mother's body, known as "baomu" (embracing the mother), while female fetuses face away from the mother, known as "beimu" (backing the mother). If the fetus is positioned higher or lower in the womb, it is called "yaotai" (夭胎), indicating the child may not live long. If the fetus is positioned to the left or right, it is called "shoutai" (寿胎), indicating the child will live a long life. A fetus destined for future wealth moves steadily with pauses and a regular rhythm, and the mother experiences fewer illnesses. A fetus destined for a poor and humble life moves restlessly within the womb, causing the mother to often fall ill. Guangjian Master said: women carrying male fetuses have abundant vital energy and often feel mentally clear and refreshed; women carrying female fetuses have insufficient vital energy and often experience mental confusion. Women who usually have clear and bright voices will give birth to sons with good fortune; those with dull and muffled voices will give birth to children who are lonely and without support. The book of physiognomy states: pregnant women with pale lips are likely to have difficult labor; those who remain calm and composed during childbirth will give birth to sons who will become wealthy. A fetus destined for a poor and humble life moves restlessly in the womb; a fetus destined for a long life is carried with stability by the mother; a fetus destined for early death causes the mother to often be ill. If the child is destined to live a long life, the mother's "yintang" (the area between the eyebrows) will be rosy; if the child is destined to die young, the mother's lips will be pale; if the child is destined for wealth and prominence, the mother's eyes will have a bright inner glow; if the child is destined for poverty and low status, the mother's spirit will be scattered and disorganized.

男胎動必勻停，母雙眼下白瑩，準明印潤；女胎眼上青暗，又主難產。

If the fetus is male, the fetal movements are regular with pauses, the area below the mother's eyes called 'wocan' is white, smooth, and moist, the tip of the nose called 'zhun tou' is bright, and the area between the eyebrows called 'yintang' is moist. If the fetus is female, a dark bluish color appears along the upper eyelid of the mother; if this dark bluish color is very strong, it indicates a difficult labor.

印堂紅，主丙丁曰，火旺必生男；準頭黃主戊己曰，土旺必生男；水星口角明，主壬戊曰，水旺必生女；雙顴明主甲乙曰，木旺必生男；侖下庫明主庚辛曰，金旺生女必難產，是男不妨。

This section determines the date of childbirth based on complexion and color. If the "Yintang" between a pregnant woman's eyebrows turns red, red belongs to fire, so she will give birth on a Jia or Yi day (fire days). A baby born when the fire energy is strong will be male. If the "Zhun tou" on her nose turns yellow, yellow belongs to earth, so she will give birth on a Wu or Ji day (earth days). A baby born when the earth energy is strong will be male. The mouth is called "Shui Xing" in physiognomy. If the area around the corners of the mouth is bright, she will give birth on a Ren or Gui day (water days). A baby born when the water energy is strong will be female. If the "Quan Gu" on both sides of the cheeks are bright, she will give birth on a Jia or Yi day (wood days). A baby born when the wood energy is strong will be male. If the "Di Ku" on both sides of the lower jaw are bright, she will give birth on a Geng or Xin day (metal days). If a female is born when the metal energy is strong, she will have difficulty giving birth, but if a male is born, there will be no problem.

凡面上俱暗色不開，還有幾曰，只待何處明方許臨盆急然。一明覆一暗，必死無疑。凡女人臨產之時，看右手心，紅在乾宮貴子，紅在坎宮富子，又好養，在掌心為明堂，紅潤必生福壽之男，若是青色，必產破家之裔，再青暗，未免難產。以前俱論產婦之訣。

If a pregnant woman has a dull complexion and her energy is not bright, it indicates that she still has some time before giving birth. Only when a particular area of her face becomes bright can we determine that she is about to give birth. If her complexion fluctuates between bright and dark, changing repeatedly, it indicates that both mother and child are in danger. When a woman is about to give birth, one should look at the palm of her right hand. If the red color appears at the base of the thumb and above the edge of the palm, in the "Qian Palace," it indicates that she will give birth to a noble son. If the red color appears in the center of the palm, slightly below, in the "Kan Palace," it indicates that she will give birth to a wealthy son, who is easy to raise. If the "Bright Hall" in the center of the palm is red and lustrous, it indicates that she will give birth to a son who is blessed with fortune and longevity. If the palm appears blue, it indicates that the child will be a wasteful heir. If the blue is mixed with darkness, there will be danger during childbirth. All of the above are the oral rules used to observe the signs of a pregnant woman.

凡下地小兒紅黑色為妙，白色主夭。身生白瘼滑如糊，因臨盆房事多，而主生瘡疾多病。有六件好養：1、凡男頭髮齊眉好養（多福利）。2、頭寬好養（大貴）。3、鼻孔出氣、閉口睡好養。4、鼻高、唇紅厚好養。5、眼有神、啼高響者好養。6、陰囊大皺黑而有弦者好養。

When a newborn is born, those with reddish or dark skin are considered the best, while those with pale skin are likely to die young. If the baby is wrapped in a layer of white, sticky membrane resembling paste, it indicates that the parents had excessive sexual activity before giving birth, and such children are prone to sores and are weak and often ill. There are six signs indicating that the child will be easy to raise: first, if a boy's hair grows to the eyebrows, he is easy to raise and has great fortune; second, if his head is broad, he is easy to raise and will achieve great status; third, if he breathes through his nose while sleeping and keeps his mouth closed, he is easy to raise; fourth, if his nose is high and his lips are red and thick, he is easy to raise; fifth, if his eyes are bright and his crying is loud and clear, he is easy to raise; sixth, if his scrotum is wide, has deep wrinkles, is dark in color, and has distinct ridges, he is easy to raise.

有二十一件難養：1、頭皮急，三歲開，面大無鼻樑，一歲開。2、鼻樑不起，一歲至死。3、睛如黑豆，身不滿周。4、睛圓如雞，一周可知。5、耳軟綿，三歲不全。6、沒有腳跟，難過二春。7、聲大腹小，一周難保。8、肉重如泥骨少，三歲死。9、股道無腿，難過一春。10、唇薄如紙，一歲必死。

There are twenty-one types of appearances that are difficult to raise to adulthood: first, those with tightly pulled scalp, who will have problems by the age of three; those with a large face but no nose bridge, who will have problems by the age of one. Second, those with a flat nose bridge that gradually sinks, who will not live past the age of one. Third, those with small eyes like black beans, who will not live past their first year. Fourth, those with round eyes like chicken eyes, who will show signs by the age of one. Fifth, those with soft ears like cotton, who will have difficulty surviving until the age of three. Sixth, those without heels, who will not survive two springs. Seventh, those with a loud cry but thin and small abdomen, who will not survive the first year. Eighth, those with heavy flesh like rotten mud but thin bones, who will die by the age of three. Ninth, those with no muscle between the anus and the legs, who will not survive one spring. Tenth, those with thin lips like paper, who will surely die by the age of one.

11、耳後無根，不滿三春（耳後小高骨，又名玉枕，又名壽根，書云：玉枕不能言而亡，正合此也）。12、沼有輔弼，只好二七十四歲（出耳行天停，此骨在髮邊，如無此骨者，十四歲必死）。13、肉多骨軟，一周不滿。14、頭大項細，不滿一周。15、雙目無神，不過三春。16、眼如含淚，只好二歲。

Eleventh, those whose ears have no longevity bone behind them will not live beyond three springs. Old annotations say: the small high bone behind the ear is also called the 'Jade Pillow' and the 'Longevity Bone'. The physiognomy texts state: 'If the Jade Pillow is not present, the child will die before learning to speak,' which matches this point. Twelfth, those who lack the 'Assisting and Supporting Bone' on their head will live only until fourteen years old. Old annotations say: this bone is located above the ear and leading towards the forehead area, growing at the edge of the hairline. Those lacking this bone will surely die by fourteen. Thirteenth, those with thick flesh but soft bones will not live past one year. Fourteenth, those with a large head and a thin neck will not live past one year. Fifteenth, those whose eyes lack spirit will not survive three springs. Sixteenth, those whose eyes always seem to contain tears will live only until two years old.

17、頭尖又薄，五歲妨厄。18、腹大肚小，三歲必了（此言無肚也）。19、髮黃又束，二歲而死。20、無眉齒早，三歲而死（凡齒一周內生必好養，一周外生大貴，五、六月生主死，下齒先生者主大聰明，主妨母）。21、凡小兒欲頂平、耳正兼硬、聲高氣足、神爽方好養。書云：神昏氣暗，必是貧窮之漢。第一件總論，凡小兒欲聲高清響亮，亮而堅者為妙，非貴即富。以前相下地百曰內之訣。

Seventeenth, if a child's head is sharp and thin-skinned, there will be difficulties at the age of five. Eighteenth, if the upper abdomen is swollen while the lower abdomen is small, the child will surely die by the age of three; old annotations say this refers to the lower abdomen not gaining flesh. Nineteenth, if the hair is yellow and sparse, forming strands, the child will die at the age of two. Twentieth, if the child has no eyebrows and the teeth come out too early, the child will die by the age of three; old annotations say that if teeth appear within the first year, the child is well cared for, if they appear after the first year, it indicates great fortune, if they appear at five or six months, it indicates a short life, and if the lower teeth come out first, the child is extremely intelligent but will be harmful to the mother. Twenty-first, all children should have a flat and upright head, ears that are straight and firm, a high and clear voice, and strong breath, and a bright and lively expression; only then can they be well cared for. The book of physiognomy says: if the spirit is dull and the breath is weak, the child will be poor all his life. This is the main point: a child's cry should be high and clear, and the best is bright and strong; when grown up, he will either be a nobleman or a wealthy person. The above talks about the rules for judging infants within the first hundred days of birth.

此言下地小兒，乃原秉氣極驗，後來恐吼好養起來轉難看三曰。若是唇紅又厚，必貴，耳硬必貴，一連三四聲不換氣，大富貴。啼叫自動大起來，又有力，善武。睛轉看者必貴。唇薄不為妙，白能動頭者是能人。啼叫無力者一生不好。

This section discusses newborn infants. At this time, one looks at their innate vital energy, which is most accurate; once they grow a bit older, their appearance becomes altered by later heaven influences, making it less reliable. If an infant has red and thick lips, he will achieve great status in the future; if his ears are firm and upright, he will also achieve great status; if he can cry continuously for three or four sounds without pausing to breathe, he will be wealthy and prosperous. If during crying his hands and feet move powerfully on their own and he has abundant energy, he will excel in military affairs. If his eyes can move and look at people, he will achieve great status. Thin lips are not good; if the skin is white and he can turn his head by himself, he is a capable person. If his crying lacks strength, his life will have poor fortune.

此言三歲已不食乳也，看五官六府三停骨格，定性情賢愚。自見小兒骨曖者精壯，神足一生病少，寐口合語不露齒，福壽到老之相。俗說三歲定老，相上原有此說，三四歲之童，汗宜香，聲宜清，眉宜黑，髮宜細黑，黃細亦不妙。耳低百無一成，多因生角，主愚賤。

This section discusses children who are three years old and have stopped nursing. At this age, one should examine the "five organs" (brow, eyes, nose, ears, mouth), the "six腑" (the two heavenly granaries, the two cheekbones, the two earth stores), the "three stops" (the forehead, nose, and lower jaw), and the skeletal structure to determine the child's nature and intelligence. Children with warm and solid bones indicate strong先天 vital energy; those with abundant spirit will have fewer illnesses in life. If a child sleeps with closed lips and does not show teeth when speaking, it indicates a fortunate and long life, able to enjoy old age peacefully. There is a saying that "three years old sees old age," and this is indeed a concept in physiognomy. For children around three or four years old, their sweat should be fragrant, their voice clear and bright, their eyebrows dark, and their hair fine and black. If the hair is yellow and thin, it is not good. If the ears are positioned low, the person is likely to achieve little in life, often due to having horns on the ears, which indicates ignorance and low status.

大概相童之法要神欲清、血欲明、氣欲和、骨欲堅（小兒骨欲硬，大人骨欲軟）。皮屬土，故為皮土。皮為臣，骨為君，臣宜輔君。皮薄骨高少年死，皮厚骨少少年亡，此五者有一件，非貧即夭。

In general, the method of judging a child's destiny involves: the spirit should be clear and bright, the complexion should be vivid, the breath should be calm and steady, and the bones should be firm. An old commentary says: a child's bones should be hard, while an adult's bones should be soft. Skin belongs to the Earth element among the Five Phases, so in physiognomy it is referred to as 'skin-earth'. Skin is the minister, bones are the sovereign, and the minister should support the sovereign, meaning the skin and flesh should match the bones. If the skin is thin and the bones are prominent, the child will die young; if the skin is thick and the bones are weak, the child will also die young. Among the five aspects—spirit, complexion, breath, bones, and skin—if any one of them is defective, the child will either be poor or have a short life.

此說可記後邊斷法，再依古書部位，萬無一失，不可以一美而言善，不可以一惡而言凶。相有乘除加減之法也。

This section reminds people to remember the methods discussed later, and then compare them with the specific facial features outlined in ancient physiognomy texts. By doing so, judgment can be accurate and reliable. One must not judge a person as fortunate or virtuous simply because one feature is good, nor should one conclude a person is unfortunate or evil merely because one feature is poor. Physiognomy has its own comprehensive system of calculation, including multiplication, division, addition, and subtraction, which requires considering the whole face as a whole. It is not sufficient to rely on a single feature alone.

此評小兒不可不相。凡小兒大概先看形體正直，氣象昂然，此乃大成。厚者有壽，薄者少福，天削刑傷，地削貧賤，睛黃愚玩，鼻小大敗，頭偏尖不成器，耳低反，心窮志途，神散多犯僧道，耳低必定貧窮，神散多狂而淫。

This section discusses the importance of examining a child's characteristics. First, observe the child's overall form; if it is upright and straight, and the demeanor is noble and dignified, then he will achieve great success in the future. Those with thick and solid flesh tend to live longer, while those with thin and frail bodies have shallow fortune. If the upper part of the face, the forehead, is narrow and sunken, it indicates possible injuries or calamities; if the lower part, the chin, is narrow and sunken, it suggests poverty and low status. If the eyes appear yellow, the child is likely dull and fond of playing; a short and small nose indicates a great defeat in the future. A head that is slanted or sharp suggests lack of ability. If the ears are low and hang outward, it indicates a poor mind and a difficult future. If the spirit is scattered and unfocused, the child is likely to become a monk or a Taoist. Low ears indicate a lifetime of poverty, and a scattered spirit often leads to wild behavior and a tendency towards lust.

小兒骨格未成，但五官六府已成，不可不依理細看，何一官好，何一處不好，一生全要以頭為主。天庭不好，一生不妙不成事，言過此方好，乃是亂道。頭有二十四氣，有二十四骨，各有一名要細看，認後有永樂百問，詳看方知。

For a child, the skeletal structure is not yet fully formed, but the "five organs" and "six腑" have already taken shape, so one must carefully examine according to the principles of physiognomy: which organ is well developed and which part is not. The fundamental aspect of a person's destiny is determined by the head. If the "Heavenly Court" on the forehead is not well formed, then one's fortune will be poor and things will not go smoothly. It is nonsense to say that after passing through the Heavenly Court one's fate will improve. The head has twenty-four kinds of qi and twenty-four bones, each with its own specific name, which must be carefully identified. These details are further explained in the later text, The Hundred Questions of the Yongle Era, and can be understood upon careful examination.

此言不可一概而推，三歲為嬰兒，相神氣，不相五官。十二歲內外為童子，相五官六府三停。

This section explains that infants and children should not be treated as a single category. Those under three years old are called infants, and their assessment is based only on their expression and breathing, not on their facial features. Children around twelve years old are called children, and at this age, their "five organs," "six腑," and "three stops" are considered.

嬰女之相與男不同，忌天庭高、顴骨聳、聲大、睛大、眉重、性躁，此整件俱主妨母、少兄弟，又主破家。十歲為童女，忌聲高、顴高大、額不平，書云“殺三夫”。欲知三度嫁，女作丈夫聲。

The physiognomy of a female infant differs from that of a male infant: it is considered inauspicious if the forehead "Tianting" is too high, the cheekbones are prominent, the voice is loud, the eyes are too large, the eyebrows are thick, or the temperament is impetuous. If any of these features are present, it is believed to indicate harm to the mother, few brothers, and the decline of family fortune. By the time she is around ten years old, called a "tongnü" (child girl), it is also considered inauspicious if her voice is high-pitched, her cheekbones are large, or her forehead is uneven. The physiognomy texts say that such features lead to "sha san fu" (killing three husbands), meaning she will suffer the loss of several husbands in succession. To know whether a woman will remarry three times, one can simply observe whether her speech has a masculine tone.

相女之法，和潤色明為妙，忌齒白、尖細、黃大、疏稀四者不妙。大概貴男無賤耳，貴婦無賤齒。男若耳不好，為金木開花，一世多成多賤多學少成，女如齒白尖，多淫少子為不妙。

The principles for judging a woman's appearance involve a calm expression, smooth and moist skin, and bright complexion. Teeth are particularly important, and four conditions are especially undesirable: white teeth that shine too brightly, sharp and thin teeth, yellow teeth that are too large, and sparse teeth with gaps. If any of these are present, it is considered bad. Generally, men of noble destiny do not have deformed ears, and women of noble destiny do not have bad teeth. If a man has deformed ears, it is called "metal and wood blooming" (the left ear represents the metal star and the right ear the wood star; if the ears are spread out like petals), indicating a life of constant ups and downs and a lowly status, with much learning but little achievement. If a woman has white and sharp teeth, it indicates a tendency towards promiscuity and few children, which are not good signs.

額為南嶽，地為北嶽，右顴西嶽，左顴東嶽，鼻為中嶽，此乃五嶽，先有三嶽所說，額鼻閣乃面三停，出胎已成，獨顴骨還未成，凡小兒最要此三嶽中正，不塌為上，如南嶽高，多福利少災好養，如中嶽高，成大器好養，如北嶽方圓隆滿，主有大富。

The forehead is called "South Mountain," the lower jaw (earth palace) is called "North Mountain," the right cheekbone is called "West Mountain," the left cheekbone is called "East Mountain," and the nose is called "Central Mountain." Together they are known as the "Five Mountains." The reason for mentioning the three mountains first is that the forehead, nose, and lower jaw are the three key areas of the face known as the "three divisions," which are already formed at birth, while the two cheekbones are not yet fully developed. Therefore, when examining a child's face, the most important thing is that these three mountains are upright and centered, neither sunken nor indented. A high "South Mountain" (forehead) indicates a person with great fortune and fewer illnesses, making them easier to raise. A high "Central Mountain" (nose) suggests a person who will achieve great success and is also easy to raise. A round and full "North Mountain" (lower jaw) indicates great wealth.

乃有天高主貴，地厚主富。如一嶽不成者，難養不大，雖養大亦是敗子。上嶽低，則妨父母，中嶽陷，則敗祖基，下嶽削，則一生貧窮。凡此即不足之相也。

Therefore, a high and prominent heavenly palace indicates nobility and prominence, while a thick and solid earth hall signifies wealth and abundance. If any of the three mountains (the forehead, nose, and chin) are not formed properly, the child will be difficult to raise; even if raised, he will be a spendthrift. A low and sunken upper mountain (forehead) will harm the parents; a collapsed middle mountain (nose) will ruin the family's ancestral fortune; a thin and sharp lower mountain (chin) indicates a life of poverty. All these belong to the characteristics of Earlier Heaven (Earlier Heaven) deficiency.

凡小兒不可以面上為驗，後來有更換之處難看貴賤，只看神、色、氣、肉四件為妙。

When assessing a child, one should not judge solely based on their appearance, as appearance can change over time and is not a reliable indicator of their future status or fortune. The most reliable method is to observe four aspects: spirit, complexion, breath, and muscle tone.

不可以美而言好，莫以惡而言害，其中還有異處，不可定一理而推，更宜細審聲音，再察五官六府，如俱不得好處，還有一件可取，或貴或富，若有一面好相，得一件破處，既不利也。

One should not judge a person's fortune solely based on their good looks, nor should one conclude they are doomed to misfortune simply because they appear unattractive. There are many exceptions to consider, and one should not rigidly adhere to a single rule. It is also essential to carefully listen to their voice and examine their "five organs" and "six腑." If there is nothing commendable in all aspects, yet there is still one outstanding feature, one may still predict that they might be wealthy or noble. Conversely, even if a person has an overall good appearance, if there is any damage in one area, it will be inauspicious.

眼力者眼明書熟，用心細，用力細，看一身上下，並處紅痕斑點毛髮痣損，則萬無一失。

the so-called "eye discernment," refers to seeing clearly with the eyes and having a thorough understanding of the book of physiognomy. One must be meticulous and attentive, examining every part of a person from head to toe, including red marks, spots, hair, moles, and any injuries. Only in this way can the interpretation of physiognomy be absolutely accurate.

此二句乃夷相法，是麻衣祖師在石室中授陳翁，後陳翁以積陰德救世人性命，小則解人困苦，舉善為賢，知凶知吉，豈不是陰功？後有呂祖、達摩、鬼谷子、唐舉諸先賢共有七十三家相法，論各不同，後宋人著為人相編，總云：相有萬般難逃生克之中，理雖各別一身相有秘傳。

These two sentences discuss the system of physiognomy from Chen Tuan's school. It is said that the Hemp-Robed Daoist taught this art to Chen Tuan, who later used it to accumulate Yin Virtue and save people's lives. On a grand scale, it could save a single life; on a smaller scale, it could resolve people's difficulties, recommend good people as virtuous talents, and foresee good or bad fortune. Is this not a form of hidden merit? Later, figures such as Lü Dongbin, Bodhidharma, Guiguzi, and Tang Ju passed down this art, resulting in seventy-three schools of physiognomy, each with different theories. By the Song dynasty, someone compiled them into the "Human Physiognomy Compilation." Its general principle is: physiognomy changes in countless ways, but ultimately cannot escape the principles of the Five Phases and their mutual generation and overcoming; although the theories of each school differ, a person's physiognomy has its own secret techniques passed down secretly.

今時人天道南行下元甲子，非若古人氣壯身強，生得神餘肉厚，今人薄削枯乾者及多，內中有大富大貴，今固然弱故，今人厚薄不合，古書柳莊老子此等俗士空費心神，不知訣法，故用黃紙珠筆閒作此心境，立書授以廣其傳。

At present, the heavenly movement is heading south, and we are now in the lower phase of the Jiazi cycle. People's constitution is no longer as robust and strong as in ancient times, with spirit in excess and flesh well-developed. Nowadays, many people are thin and frail in appearance, yet among them there are still those who attain great wealth and high status. This is precisely because the innate constitution of modern people is weak, and the standards of thickness and thinness no longer correspond to those recorded in ancient texts. I have personally seen many people who blindly cling to ancient books, waste their efforts, and fail to grasp the essential methods. Therefore, I have taken red ink and yellow paper, written down these insights during my leisure time, and compiled them into this book to pass them on to the world, so that they may circulate among people.

凡小兒頭小必不成人，尖頭不成器，故要頂平為主。眉清無壽，大人慾眉輕，小兒欲眉重，皮寬者定是好養，皮急者性急，又主難養，十無一生。

If a child's head is too small, he will not grow into a full-sized person. If the head is pointed and sharp, he will not be capable. Therefore, a flat and even head is most desirable. If the eyebrows are too sparse, light, and shallow, it indicates a short lifespan. For adults, eyebrows should be light and sparse, but for children, thick and dark eyebrows are preferable. If the skin is loose and soft, the child will be easy to raise. However, if the skin is tight and tense, the child will have a quick temper and be difficult to raise, with only one out of ten surviving.

少女乃十三、四歲之時，最喜髮黑、耳正、眼秀。書云：鳳肩鳳頸兼鳳目，女人可許配君王。身長而眼大一寸，今人面闊三寸半，豈有一寸之目？不過細長藏秀為妙。肩圓休厚為貴，項長為貴，項短髮長必有三郎，耳反額方四度成雙，大概欲細眉、長目、準圓、額平為妙。

A young girl refers to a girl of about thirteen or fourteen years old, at which age she is most favored for having black hair, upright ears, and clear, delicate eyes. The book of physiognomy says that if a woman has shoulders like a phoenix's wings, a neck like a phoenix's neck, and a pair of phoenix eyes, she is suitable to marry a king. Ancient texts mention a slender body and eyes that are an inch long, but nowadays a person's face is only about three and a half inches wide, so how can there be eyes that are an inch long? It is enough to have eyes that are fine and long, with a delicate and refined appearance. A round and smooth shoulder without being bulky is considered valuable, and a long neck is also valuable. A short neck with long hair indicates that she must marry three times. If the ears are turned outward and the forehead is broad and square, she will have four marriages. In summary, for a woman, fine eyebrows, long eyes, a round nose, and a flat, upright forehead are considered desirable.

凡男相十六周身已定，女人十四祭水已至，皆至此而皮血不潤，神氣不旺必賤，若面光如油主淫亂。大概不宜太過不及，要中和為妙。男人十六已成，也不宜太過不及，惟忌肉肥、光少、血滯、神衰，主夭。若神足、氣壯、肉實、骨正，是成立之人也。

At sixteen, a man's physical form and bones have already matured; at fourteen, a woman's monthly cycle (癸 water) has begun. By this age, if one's skin and complexion are still dry and lack luster, and one's spirit and energy are still weak, it indicates a lowly appearance. If the face is shiny and oily, it suggests a tendency towards licentiousness. In general, appearance should not be excessive nor deficient, but balanced and harmonious is best. For a man, at sixteen when his body is formed, it is also not advisable to be excessive or deficient. The most dangerous are flabby muscles, lack of luster, dark blood color, and weak spirit, which indicate a short lifespan. If one has sufficient spirit, strong energy, solid flesh, and upright bones, then he is likely to become a capable and successful person.

五行乃金木水火土，不可一大一小不配不合不周，左耳金星，右耳木星，額為火星，口為水星，鼻為土星。額高耳反（火克金），父母家財總是空，口大額尖（水克火），一交十五身受苦，口大睛清額又高，定是高賢大貴豪，鼻大口小（土克水），三十三四離鄉間。五行有一克不為好相，得一生者大好。

The Five Phases are metal, wood, water, fire, and earth, which are matched to five parts of the face. They should not be too large or too small in any one place, nor should they be mismatched, incompatible, or incomplete. The left ear corresponds to the planet of metal, the right ear to wood, the forehead to fire, the mouth to water, and the nose to earth. If the forehead is high and the ears are turned outward, it indicates fire overcoming metal, meaning the family wealth left by parents will eventually be lost. If the mouth is large and the forehead is pointed, it indicates water overcoming fire, meaning one will suffer hardship after the age of fifteen. However, if the mouth is large, the eyes are clear, and the forehead is high, then one is a highly talented and virtuous person of great importance. If the nose is large and the mouth is small, it indicates earth overcoming water, meaning one will have to leave home around the age of thirty-three or thirty-four. As long as there is one instance of mutual control among the Five Phases, it is not considered good. If they can instead mutually generate, it is very favorable.

五官：眉為保壽官，眼為監察官，鼻為審判官，耳為採聽官，口為出納官。六府：天倉為上二府，顴骨為中二府，地庫為下二府。三停得位、六府相勻、五官俱正，乃大富大貴之相也。

The so-called "five officials" refer to the eyebrows, which are called "Preserver of Longevity," governing longevity and siblings; the eyes, called "Inspector," governing the mind and property; the nose, called "Judge," governing wealth and middle age; the ears, called "Listener," governing foundation and youth; and the mouth, called "Revenue and Expenditure Officer," governing clothing and old age. The so-called "six palaces" refer to the two "Heavenly Granaries" on either side of the forehead as the upper two palaces, the two "cheekbones" as the middle two palaces, and the two "Earthly Reservoirs" on either side of the lower jaw as the lower two palaces. If the "three sections" are properly aligned, the six palaces are evenly proportioned, and all five officials are well-formed, then it indicates a prosperous and noble destiny.

如有天倉而無地庫，初榮暮敗；有地庫而欠天倉，初困暮榮；如有顴骨而無天倉地庫，亦不好，主大孤獨之相，又名大躍，一紫熙，二月孛，三羅四計五曰六月也。

If the Heavenly Granary in the upper two palaces is full while the Earth Store in the lower two palaces is deficient, it indicates prosperity and distinction in early years but decline in later life; if the Earth Store is full while the Heavenly Granary is deficient, it suggests hardship in early years but success in old age; if only the cheekbones are high while both the Heavenly Granary and Earth Store are insufficient, it is also unfavorable, indicating a lonely appearance. On the face, there are also names of celestial stars that correspond: the first is 'Purple Qi' (Imperial Hall), the second is 'Moon孛' (root of the nose), the third is 'Ruo Hou' and the fourth is 'Ji Du' (left and right eyebrows), the fifth is 'Sun' and the sixth is 'Moon' (left and right eyes).

此四者人皆難全，如天高、地厚、土正、顴開乃有榮有得之格，如天庭削、曰月明、眉毛秀，少年未必全美，祖父根基小，在中年三十開外一路行來方好。書云：天高地薄初發達，中年難成；中正顴高，到中年可成基業。鼻如懸膽，白手興隆，顴鼻低，一世窮苦到老。

Glory, decline, gain, and loss are four aspects that are difficult for a person to have all. For example, if the forehead is high, the lower part of the face is thick, the nose (representing the earth star) is upright, and the two cheekbones are broad, this is a pattern of both glory and gain. If the forehead is narrow and sunken, but the eyes (representing the sun and moon) are bright and the eyebrows are neat and elegant, then in youth one may not have everything go smoothly, and the family foundation from ancestors is also weak. However, things will gradually improve after the age of thirty. The physiognomy book says: if the forehead is high but the lower part of the face is thin, one may achieve success early in life, but may find it difficult to succeed in middle age; if the middle part of the forehead (the "zhongzheng" area) is full and the cheekbones are high, one can establish a solid foundation in middle age. If the nose is thick and fleshy, resembling a hanging gallbladder, it indicates starting from nothing and eventually achieving prosperity; if both the cheekbones and the bridge of the nose are low, one will live a life of poverty all their life.

凡富要身發，財來自神發，財來自身發，不發財不來神，不來財定難發。言神相人，瘦取木形之格，木若有神財必發，木若無神壽必傷，上等人發財不發身，中等人身發財發，下等人身難發，不見財。

When discussing wealth, one should look at whether the body shape is flourishing. When wealth fortune comes, it first shows in the spirit and energy; when wealth fortune comes, it also shows in the body shape. If the body does not flourish, wealth will not come; if the spirit does not come, wealth will certainly be difficult to achieve. Judging a person by their spirit and energy: thin people should have the pattern of the Wood shape. Those with the Wood shape and spirit will certainly become wealthy; those with the Wood shape but without spirit will suffer damage to their lifespan. Upper-class people gain wealth but their body shape does not flourish, middle-class people have both their body shape and wealth flourishing together, and lower-class people find it hard for their body shape to flourish, and thus cannot see wealth.

一身如土之濁，肉又不實，故肉長財不來，若肉發，宜實，骨肉兩配方妙。如肉多骨少，四九難保，若體厚肉實，骨正神強，大富之相。凡貴與富本不同，只取得精為妙，清要清到底，不宜一濁，此乃概論形局，還要看五官六府十二宮。

His whole body appears as muddy earth, with flesh that is empty and not solid. Such a person may have the appearance of wealth but does not actually possess it. For muscles to be strong, they must be firm. The flesh and bones should be well matched. If there is too much flesh and not enough bone, he will not live past thirty-six (four nines). If the body is thick and solid, the muscles are firm, the bones are straight, and the spirit is strong, then this is the appearance of great wealth. The appearance of nobility is different from that of wealth: when judging nobility, only 'refinement' is considered. It must be clear from beginning to end, without any mixture of turbidity. The above is only a general discussion of the body's structure. For specifics, one must look at the 'five organs,' 'six腑,' and 'twelve palaces.'

此四者各有一說，夫壽者骨堅肉實血潤，凡老來最宜眉毫、耳毫、壽斑、枕骨有陰紋，皺硬黑堅，若老來唇青暗，主飢死，耳暗三年內死，耳乾枯二年死。少年耳幹暗，主大窮大敗，中年耳枯，主無運，直待明潤方得亨通。老來耳黑主死，故金木不可不明，項皮幹暗主大窮苦。老來頭皮一干即死無疑。黃光生口角，暗色繞唇，青即死。

Longevity, early death, gain, and loss each have their own significance. First, longevity: a long-lived person has strong bones, full muscles, and moist, lustrous blood. In old age, it is most auspicious to grow eyebrows and ear hairs, to have age spots, and to have dark lines on the occipital bone at the back of the head. The skin should be wrinkled but firm, dark in color and hard. If the lips turn blue or dark in old age, it indicates death by starvation. If both ears are dark, death will occur within three years; if both ears are dry and withered, death will occur within two years. For young people, dry and dark ears indicate great poverty and great defeat; for middle-aged people, dry and withered ears indicate lack of fortune, and one must wait until the ears become bright and moist to regain prosperity. Black ears in the elderly indicate death. Therefore, the stars on the left ear (metal) and the stars on the right ear (wood) should not be dim. If the skin on the neck is dry and dark, it indicates great hardship. Once the scalp of an elderly person becomes dry, death is certain. If yellow light appears at the corners of the mouth and dark colors surround the lips, then turning into blue, death will occur immediately.

眉毫四十外生，有人扶助，五十外生亦好，如朝下，方不刑剋，朝上主孤獨。面上六十外生斑，宜黑亮，方有大福大壽，五十內生即死。老來生髮不宜，主克妻喪子。有壽還看頭皮為主，夭者何說？人生天地不過秉曰月精華，奪天地秀氣，若有一損，即成夭相。

If a person's eyebrows grow after the age of forty, they will have support from a nobleman throughout their life; the same applies if they grow after fifty. Eyebrows that hang downward do not harm the six relations; if they stand upright, it indicates loneliness. The age spots on the face should appear only after the age of sixty, and they should be black and bright, which signifies great fortune and longevity. If age spots appear before the age of fifty, it is a sign of a short life. Elderly people should not have new hair growth, as this indicates harm to wife and children. In summary, when assessing longevity, the scalp is the main indicator. As for signs of a short life, a person exists between heaven and earth, formed by receiving the essence of the sun and moon and taking in the refined qi of heaven and earth. If there is any deficiency in this inheritance, it becomes the appearance of a short life.

少年垂首，為天柱傾，主死，曰月無光即，目小無光，不滿三十之外，頭大頂尖皮又幹，四九之壽。書云：顏回壽短，皆因神散光浮；太公八十，只因耳如雪霜。鼻無樑，三九之後。又目如泥，二十五歸。眉如悶雞，四九難保。羅計月孛交加，三十之年定折。羅計曰月交增，三十前後入壽為僧，不然也夭。

A young person walking with his head bowed and neck drooping is called "Heaven's Pillar Tilting," indicating a short life. If the eyes (Sun and Moon) lack luster, are small and lifeless, he will not live past thirty. If the head is large with a sharp top and dry, withered scalp, his lifespan is thirty-six years (four nines). The book of physiognomy says that Yan Hui died young because his spirit was scattered and his gaze was light. Jiang Taigong lived to a ripe old age at eighty because his ears were white like frost and snow. If the bridge of the nose is sunken and lacks bone structure, there will be danger after twenty-seven years (three nines). If the pupils are muddy and turbid, he will die at twenty-five. If the eyebrows are drooping and weak, like the feathers of a sick chicken, he will not live past thirty-six. If the two eyebrows (Ruo Hou, Ji Du) and the mountain root (Yue Bo) merge together, pressing into each other, he will certainly die before thirty. If the two eyebrows and the two eyes (Sun and Moon) press against each other, then if he becomes a monk before thirty, he may live longer; otherwise, he will die young.

身小音不響，三十外歸。身肥氣不綏，四十外歸。眼露鼻無樑，三十八殺傷。又云：髮黃如草氣來粗，又是愚玩定配徒，三十外主凶死。身犯血災光，四九定歸陰。髮長眼無神，四九內歸春。又云：頭小髮長蹤跡散，髮長頭窄，命難量。髮生到耳須即死。卷如螺必有傷。

Those who are short in stature and have a weak voice are destined to die after the age of thirty; those who are overweight and have irregular, rapid breathing are destined to die after the age of forty; those whose eyes protrude and lack spirit, with a collapsed nose bridge, will face calamity from weapons or violence by the age of thirty-eight. It is also said that those with dry, yellow hair like tangled grass and coarse, turbid breath are foolish and will inevitably face legal troubles and exile, and will meet a violent death after the age of thirty. Those who display the aura of blood disaster on their faces will certainly pass away by the age of thirty-six. Those with long hair but lacking eye spirit will die within thirty-six years. It is also said that those with a small head and long hair will have scattered and aimless movements; those with long hair but a narrow forehead will have an uncertain lifespan; those with hair growing all the way to their ears will die soon; those with curly hair like a snail shell will suffer some injury.

得者言人久困之相，而得一遇之兆，如人久困，準頭一明，印乃命宮，若一開，即得三遇為得弟也，若人久困雙眼忽然神足，大遇一貴。聲音一響，必有一得。如人部位好，只因色不開，神若一足，乃有萬里雲霄之志。如血色久不開明，乃多滯，若得一明，滯自退也，本利得生。

Now talking about "getting" or "receiving."the so-called "getting" refers to a sign that a person who has been in prolonged hardship suddenly encounters favorable circumstances. For example, if someone has been inpredicament for a long time, and suddenly the area above the nose, called "zhun tou," becomes bright; the "ming gong," which is the "life palace," once shows a bright aura, it will bring three successive opportunities, and one may expect to pass the imperial examinations and be listed on the official list. Another example is when a person who has been in hardship suddenly has bright eyes with spirit, which indicates that a great nobleman will surely come to support him. If a person's voice suddenly becomes clear and loud, it also means he will gain something. If a person's facial features are naturally good, but the aura is dull, once the spirit becomes full, he will have the ambition and opportunity to rise high, like reaching ten thousand miles into the clouds. If the red color on the face remains unclear for a long time, it indicates blocked qi and blood; once it becomes clear, the stagnant qi will naturally disappear, and both the principal and the interest will come.

失者乃交敗運之說，預防則免一半。如人氣色好，即發得財。若部位不足之外必失矣。眉眼清而根陷，須防四十外失。天庭高乃父兄之運，若眉眼不好，到三旬刑失位破家。如其他星好，木星不好，倉庫削，六九前火心有虧，一世身榮，到子穴之時，轉窮困者，皆因臥蠶黑暗，唇青。老來無糧，只為舌下根生硬，乃古底橫生一硬也。

Now talking about "loss" or "losing one's fortune."所谓 "loss" refers to the idea of encountering bad luck, and if one can foresee and take precautions, half of the loss can be avoided. A person with good complexion can become wealthy in the present, but if there is a defect in the facial features, after gaining wealth, he will eventually lose it. Those with clear eyebrows and eyes but a collapsed "mountain root" should beware of losing power after the age of forty. A high "heavenly court" on the forehead indicates good fortune from father and elder brothers; but if the eyebrows and eyes are not well formed, by the age of thirty, he will suffer from punishment and loss of position, leading to the ruin of his family. If all other stars are favorable, but the right ear "wood star" is poor and the Heavenly Granary and Earthly Repository are thin, there will be a loss of vitality before the age of fifty-four (sixty-nine). Some people may be prosperous and prominent all their lives, but when it comes to the area related to children (the area under the eyes, the "lying silkworm"), they turn poor, because the "lying silkworm" becomes dark and dull, and the lips turn blue. In old age, if one has no food to eat, it is because of a hard lump growing beneath the tongue, which is a hard mass formed horizontally beneath the tongue.

此言天乃一大天，人乃一小天，天有曰月，人有雙目，天有四時，人有四瀆，天有金石，人有筋骨，天有山嶽，人有五官，天有金木水火土，人有心脾肺府腎為五行。大概頭圓象天，足方象地，毛髮象山林，聲音象雷霆，五嶽象山川。天有風雲雷電，人有喜怒哀樂，天有不測風雲，人有旦夕禍福。

This section discusses the correspondence between heaven and humanity: heaven is a great heaven, and a person is a small heaven. Heaven has the sun and moon, and a person has two eyes; heaven has the four seasons, and a person has the four great rivers (the ears are like rivers, the eyes like rivers, the mouth like the Huai River, and the nose like the Ji River, referring to the four channels on the face); heaven has metal and stone, and a person has tendons and bones; heaven has mountains and hills, and a person has the five senses; heaven has the five elements of metal, wood, water, fire, and earth, and a person has the five internal organs—heart, spleen, lung, liver, and kidney—that correspond to them. Generally speaking, the head is round like heaven, the feet are square like earth, hair resembles mountains and forests, voice is like thunder, and the five mountains on the face resemble mountains and rivers. Heaven has wind, clouds, thunder, and lightning, and a person has joy, anger, sorrow, and happiness; heaven has unpredictable winds and clouds, and a person has sudden misfortunes and blessings.

天欲高，地欲厚，山林欲秀，曰月欲明，雷霆欲響亮，江湖欲通流，山嶽欲高聳，金石欲堅實，皮土欲厚壯，此數件內有一件不成者，則非富壽之相矣。

By the same reasoning: the forehead should be high, the lower jaw thick, the beard and hair clear and elegant, the eyes bright like the sun and moon, the voice loud and thunderous, the ears, eyes, mouth, and nose should be clear and unobstructed, the five mountains should be prominent, the bones strong and solid like metal and stone, and the skin thick and strong. If any of these features is lacking, the face will not form a prosperous and long-lived appearance.

心屬火，發出氣燥，色紅，多在印堂。脾屬土，氣暗色黃，多在土星。肺屬金，色白，氣青，多在四庫，故金行四肢。腎屬水，氣濁，色黑，多在兩玄壁地庫，各有部位。如印堂屬火之位，若暗，乃水克火，不可不依五行言之。土星屬土，如青，則木克土，即死。

The five internal organs each correspond to the Five Phases, and their manifestations appear in specific areas. The heart belongs to fire, its qi is dry and urgent, and its color is red, commonly appearing in the area between the eyebrows called the "print hall." The spleen belongs to earth, its color is dull and yellow, commonly appearing on the nose (the earth star). The lungs belong to metal, their color is white and the qi tends to be blue, commonly appearing in the "four repositories" (the left and right heavenly granaries and the left and right earth repositories), so the metal qi spreads through the limbs. The kidneys belong to water, their qi is turbid and the color is black, commonly appearing on the two sides of the "dark walls" and the lower "earth repository." Each has its own specific location. For example, the print hall is the fire position; if it shows a dark color, that indicates water overcoming fire. Such cases must be explained according to the generation and overcoming relationships of the Five Phases. The nose is the earth position; if it shows a blue color, that indicates wood overcoming earth, and death is imminent.

五嶽者，額為南嶽，兩顴為東西嶽，土星中嶽，地閣為北嶽。若有一嶽不高，不成格局，不為貴相。若天地不朝，倉庫陷削，獨顴骨也不妙。書云：顴高大貴，要四嶽相顧。今書方言：獨顴生面，田不守，子死妻傷，大不妙之相也。如獨土星高滿，面俱削，為孤峰獨聳，妻子難言，孤獨之相也。

The so-called "Five Mountains" are as follows: the forehead represents the Southern Mountain, the left and right cheekbones represent the Eastern and Western Mountains, and the nose (representing the Earth Star) represents the Central Mountain. Among the Five Mountains, if any one of them is not high and prominent, the face lacks a proper structure and is not considered a noble appearance. If the forehead (Heaven) and the lower jaw (Earth) do not face each other and support one another, and the Heavenly Granary and the Earthly Repository are sunken and thin, then even if the two cheekbones are high, it is still not good. The facial fortune book says that high cheekbones indeed indicate great fortune, but they must be supported by the other four mountains. Now the facial fortune book has pointed out that if only the two cheekbones are prominent, it indicates an inability to retain property, the death of children, and harm to the wife, which is a very bad appearance. Similarly, if the nose is high and full but the entire face is thin and sharp, it is called "a single peak rising alone," indicating that one can expect neither wife nor children, and it is a lonely appearance.

一曰耳為採聽官，二曰眉為保壽官，三曰眼為監察官，四曰鼻為審判官，五曰口為出納官。大經廣監書云：一官成十年貴，顯一府明十栽富貴，五官俱成終身富貴。

The five facial features each have their own official titles: first, the ears are called "采听官" (official of listening and gathering information); second, the eyebrows are called "保寿官" (official of preserving longevity); third, the eyes are called "监察官" (official of supervision and inspection); fourth, the nose is called "审判官" (official of judgment); fifth, the mouth is called "出纳官" (official of receiving and issuing). The two books, "大经" (Great Classic) and "广鉴" (Broad Mirror), say that if one official is well formed, one can attain ten years of noble status; if one of the five palaces (天仓, 颧, 地库, meaning Heavenly Granary, cheekbone, and Earth Store) has bright color and energy, one can attain ten years of wealth and honor; if all five officials are well formed, one will be wealthy and honored throughout life.

耳須要色明高聳過眉，輪廓完成，貼肉敦厚，命門寬大謂之採聽官成。眉須要寬廣清長，雙分入賓，或是弦之新月，首尾豐盈，乃為保壽官成。眼須要含藏不露，黑白分明，瞳子端正，光彩射人，或鳳目細長藏秀，乃為監察官成。

The ears should be of bright and moist color, high and prominent above the eyebrows, with complete inner and outer contours, thick and firmly attached to the head, and the 'life gate' (ear opening) in front of the ear should be wide. This is called the formation of the listening and discerning organ. The eyebrows should be broad, clear, and long, with the two eyebrows spreading apart and their ends reaching the hairline, or curved like a new crescent moon, with full and continuous eyebrows at both the brow and the end. This is called the formation of the longevity organ. The eyes should have a spirit that is contained rather than exposed, with clear black and white, a properly positioned pupil, and a bright glow, or they should be like phoenix eyes, long and delicate with hidden grace. This is called the formation of the supervisory and inspecting organ.

鼻須要樑柱明直，上接山根，印堂明潤，下連年壽高隆，不宜起，準頭庫起形如懸膽，鼻如簡筒，黃明色肉，為審判官成。口須要角弓開大合小，上下唇配齒，配四方，為出納官成。

The nose should be straight and distinct, rising to connect with the 'mountain root' between the two eyes, with the yin tangerine area clear, bright, and moist. It should descend to connect with the 'year section' and 'longevity section,' forming a high, full, and level shape, without any bumps in the middle. The tip of the nose, called the 'precise head,' should rise together with the two sides, known as 'golden armor' (Lantai and Tingwei), forming a full and prominent shape, resembling a hanging gallbladder. The body of the nose should be like a cut bamboo tube, with a yellowish color and flesh. This is called the formation of a judge. The mouth should have its corners curved upward like a bow. When open, it should be large; when closed, small. The upper and lower lips should match the teeth, forming a square and proper mouth shape. This is called the formation of an official in charge of issuing and receiving documents.

色白如玉，年少作三官。貼肉垂眉紅潤，自然財產豐盈。直如箭羽，安得不孤窮。命門窄，難容指，壽元短，作志淺，愚昧。年輪反薄，黑色破囊，空空是也。毫生竅內，天年高壽，厚大珠紅極貴。老態龍鍾，八十壽方終（老人行路顏垂背屈邁步不前，顯之龍鍾）

Those with ears that are white and clean like jade can attain high official rank by their youth. Those whose ears are closely attached to the head, with high earlobes reaching above the eyebrows and a red and lustrous color, naturally possess abundant wealth. Those whose ears are straight and stiff like arrow feathers, with no curvature, will certainly suffer from loneliness and poverty. Those whose "life gate" area in front of the ears is narrow enough to not allow even a finger to pass through, will have short lifespans, shallow ambitions, and be foolish. Those whose earlobes are flapped outward and thin, and whose ears are dark in color, are said to have the "broken bag" appearance, and will be left with nothing in their lives. Those who have hairs growing inside their ear holes will live to a ripe old age. Those with thick and large ears and red earlobes will attain great wealth and status. Such people may be physically weak in old age, but they will live to be eighty years old. Old commentaries say that when the elderly walk, if their faces are downward, their backs are bent, and they cannot move their steps, it is called being "dragon-tired."

濃厚淹留薄束，孤獨，兄弟非宜。骨俊高起，性勇而奸，為非清秀。灣如月樣，文章顯耀榮奇，印堂廣，雙分入賓，卿相貴何疑。豎毛多主殺氣，神剛性暴少思維。交連黃薄奔波勞碌喪他鄉。橫豎妨妻克子，旋羅多孰槍旗底，厭眼相連不斷，運至必遭虧，三十外至此不好。

If the eyebrows are overly thick and dark but the body of the eyebrows is weak and thin, it indicates loneliness and ill fortune for brothers. If the brow bones are high and prominent, the person is fierce and bold, but also cunning, not considered refined. If the eyebrows curve like a new moon, it indicates outstanding literary talent and great achievements; if further accompanied by a broad forehead and widely spread eyebrows that reach the hairline, it is certain to attain high official positions. If the eyebrows stand straight up, they often indicate a fierce and aggressive nature, a sharp temper, and lack of thoughtfulness. If the eyebrows connect together, are yellowish and sparse, the person will have a life of constant toil and may die in a foreign land. If the eyebrows grow sideways and upright, they may harm the wife and cause children to die prematurely. If there are whirlpools in the middle of the eyebrows, the person is likely to live a life in military service. If the eyebrows cover the eyes and form a continuous line without interruption, there will be losses when this fate comes about. If one reaches the age of thirty and enters the period of the eyebrows, they will suffer losses.

兩眼光浮，對輪噴火，殺人賊好奸謀。睛如點漆，聰明。眼大者多攻藝業。上視者，勿與交。斜視者，奸。雞蛇鼠目，不淫則偷，三角眼深藏毒害。

Two eyes with a gleaming look, red around the eyes as if about to burst into flames, indicate a murderer or a habitual schemer. Eyes with dark, bright pupils like ink dots show intelligence. Big eyes suggest a person capable of mastering skills. If someone constantly looks upward with their eyes, do not associate with them. If someone looks sideways, they are deceitful. Those with a pimpled eye, a snake-like eye, or a rat-like eye are either lustful or thieves. Those with a triangular eye harbor hidden malice in their hearts.

小貪，高聳而偏有缺陷，淫蕩。短，未敢言榮昌。最怕十分昂露。如懸膽，必作朝郎。年壽有橫紋，家破苦奔波。山根折斷，田園不守，妻子先亡。

A small nose indicates greed and stinginess; a high but crooked or defective nose bridge suggests licentiousness. A short nose indicates no honor or prosperity. The most dangerous is a nose that is high and upturned with the nostrils exposed. A nose that is full and round like a hanging pearl indicates a position as a government official. If there is a horizontal line on the "year" and "longevity" section of the nose bridge, it signifies the destruction of family fortune and hardship. If the "mountain root" between the eyes is broken or sunken, it indicates the loss of property and the early death of the wife.

短促唇掀，色青齒露，偏斜，骨肉煎熬。闊而不正，虛詐。尖薄，是非之口。唇裡含紫，食祿千鍾。復言上下唇載，多生紋理，過惡，少子孫。食餐多哽咽，必定主屯厄。睡中不合，洩元氣，夭折。兩角低垂，常被人欺。

The mouth is short and quick, lips raised, lips blue, teeth exposed, and mouth crooked, causing mutual suffering with close relatives. If the mouth is wide but not properly shaped, it indicates deceit and hypocrisy. Thin and sharp lips indicate a mouth that causes trouble. If the lips contain a purple color, it signifies a high income and generous salary. If the upper and lower lips are full of lines, it indicates many mistakes and serious crimes, and few descendants. If one often chokes while eating, it indicates a difficult and troubled life path. If one cannot close the mouth while sleeping, it indicates loss of vital energy and a short life. If both corners of the mouth droop downward, one is often bullied by others.

金木成雙，廓有輪，風門容指，聳直朝羅計上，富貴榮華。金木開花一世貧，輪飛廓反有辛勤，於中若有為官者，終是區區不出名。

The left ear has the "Jinxing" (Venus) and the right ear has the "Muxing" (Jupiter), with both ears forming a balanced and symmetrical pair. Inside the outer rim, there is an inner rim, and the ear gate (Fengmen) is wide enough to accommodate a finger. The ear height is tall, upright, and straight, facing upward toward the two eyebrows (Luohou and Jidu). Such a person will attain wealth, honor, and prosperity. In contrast, if both ears have a contour that spreads outward like petals, called "Jinmu KuaHua" (Venus and Jupiter blooming), the person will live a life of poverty throughout their lifetime. If the inner rim protrudes and the outer rim inverts, the person will experience hardship all their life. Among such people, even those who hold official positions will only be minor officials and will never achieve fame.

口含四字如珠紅，兩角生俊同上弓，定是文章聰俊士，少年及弟老來榮。又曰：無俊無角是乞兒。若是偏斜多動亂，是非奸詐愛何疑。

His mouth is square in shape, resembling the character 「four」, with red and plump lips like pearls. Both corners of his mouth are handsome and upward-curving like a bow, indicating he is a clever and talented person who will achieve success in literature at a young age and enjoy honor and prominence in old age. It is also said that if the corners of the mouth are neither handsome nor sharp, it is the appearance of a beggar. If the mouth is crooked and the lips move restlessly while speaking, then he is certainly a person who spreads rumors and harbors deceit. Is there any doubt about this?

火星宮中闊方平，闖澤無紋氣色新，額有三條川字樣，少年及第作公卿。又曰：火星尖窄是常流，紋亂縱橫主配囚，赤脈兩條侵曰月，刀兵法死它州鄉。

The forehead is the "Fire Star" palace, which should be broad, square, flat, and full, with a lustrous and clean appearance without any irregular markings. The complexion should always be fresh. If there are three vertical lines on the forehead forming a "chuān" character, it indicates success in exams at a young age and reaching high official positions. It is also said that a narrow and pointed forehead signifies an ordinary person; whereas chaotic and disorderly markings on the forehead indicate calamities such as corporal punishment and imprisonment. If two red threads enter the left and right "Sun and Moon Corners" (parents' palace), it suggests death by weapons or legal punishment, and dying away from home.

土星端正如簡筒，竅門孔大是三公，蘭臺延慰來相應，必定身名達帝聰。又曰：土宿偏斜受苦心，準頭尖削主孤貧，傍觀勾曲如誰鷹嘴，心裡惡毒必害人。

The nose is associated with the planet of earth. It should be straight and upright, like a section of a bamboo tube. If the nostrils are wide and not turned upward and exposed, one may attain the position of a high official. The "Lantai" and "Tingwei" on both sides of the nose should correspond with the tip of the nose, indicating that one's reputation will reach the ears of the sovereign. It is also said that a crooked nose signifies a life of hardship; a sharp and narrow nose indicates loneliness and poverty. If viewed from the side, a curved nose bridge resembling an eagle's beak suggests a malicious heart and a tendency to harm others.

紫氣宮中潤又方，拱朝帝王是賢良，蘭臺廷慰來相應，定主官榮曰月昌。又曰：紫氣宮中狹又尖，小短無腮更少賓，自小為人無實學，一生虛耗不堪言。

"The purple aura" refers to the area around the forehead. If this area is moist and broad, with a dignified upward flow, it indicates a virtuous and capable minister who can assist the emperor. Additionally, if the nasal wings correspond with "Lantai" and "Tingwei," one is destined for official success and continuous prosperity. It is also said that if the forehead is narrow and sharp, the face is small, the cheeks are lacking in flesh, and the eyebrows taper without the support of the hairline, then the person lacks real knowledge from a young age, wastes their life, and is not worth mentioning.

月孛宜高不宜低，瑩然光彩似琉璃，為官必主忠臣相，更生賢妻又好兒。又曰：月孛窄小孛中狹，又尖破敗事相連，為官豈得榮高祿，學問無成困少年。

"The Moon孛" refers to the area between the two eyes called "mountain root." It should be high rather than low, smooth, lustrous, and radiant like glass. If the mountain root is like this, one will surely have the appearance of a loyal official and will also marry a virtuous wife and have a good son. It is also said that if the mountain root is narrow, indented in the middle, and pointed, it indicates continuous misfortune; such a person will not achieve high official rank or substantial rewards, and will find it difficult to attain scholarly success, suffering hardship in youth.

羅計星中秀且長，分明貼肉應三陽，不惟此顏居正官，言義彰明播四方。又曰：羅計稀束骨聳俊，為人性急又凶連，好惡壯似垂楊柳，兄弟如舊有旋紋。

"Roluohou" and "Ji Du" are the left and right eyebrows. If the eyebrows are clear, neat, and long, with the eyebrows clearly attached to the brow bones and corresponding to the "San Yang" area below the eyes, such a person not only has a dignified appearance befitting an official, but also their words and principles are prominent and spread far and wide. It is also said that if the eyebrows are sparse and form a bundle, while the brow bones are high and prominent, the person tends to be impetuous and prone to cruelty. Even if the eyebrows are long and lush like willow branches, if there is a spiral pattern in the middle of the eyebrows, there will still be disputes among siblings.

眼為曰月似太陽，精神光彩一般強，為官不作當朝相，也合才高作棟樑。又曰：曰月斜短赤貫瞳，更兼孤露又無神，陰陽失位多刀死，枯暗長年必惡終。

Both eyes are paired with the "Sun" (left eye) and "Moon" (right eye) among the stars, just like the sun and moon in the sky. If both eyes have equally strong and bright spirit and luster, one will not reach the position of a prime minister in the current dynasty, but will certainly be a talented and capable pillar of the state. It is also said that if the eyes are crooked, short, and have red threads passing through the pupil, and if the eyeballs are exposed without luster, with yin and yang energies unevenly distributed, they are likely to die from weapons. If the eyes are long-term dry, dull, and dark, they will certainly meet a bad end.

男以精神為主，女以血氣養命，男以精生身，女以血養命，男子精幹即死，女人血枯即凶。男雖以精為主，不知何處可觀？天以曰月為精華，人以雙目為精神，神乃精之苗，精壯即神清，神清則目秀，故男子要眼黑，光彩射人。眼似點漆，終身榮昌，神足氣綏，白手成家。故男子以精神為主。

Men rely on their essence for their fundamental vitality, while women depend on their blood qi to sustain life. Men are born from their essence and qi, while women are sustained by their blood qi. When a man's essence and qi dry up, he dies; when a woman's blood qi is exhausted, she meets misfortune. Since men rely primarily on their essence, where should we look to assess this? Heaven relies on the sun and moon as its essence, and humans rely on their two eyes as the dwelling place of their spirit. The spirit is the sprout of essence, and when essence and qi are strong, the spirit is clear, and when the spirit is clear, the eyes are bright and luminous. Therefore, men should have dark, bright eyes that shine with radiance. Eyes that are black as lacquer indicate lifelong honor and prosperity; a full spirit and calm breath allow one to start from nothing and achieve success. Therefore, men should primarily rely on their spirit.

女子以血為主，何處驗？血在皮內，色在皮外，皮內若血足，皮外必光明，血內色外，乃為一根一苗，有根即有苗，有血方有色，凡血色兩件皆有者為妙，如色不潤，也不妙，為有根無苗。如色明內無血，為有苗無根，主淫相。如血潤不華，主夭。血光色浮，主淫。色暗唇皮乾白，主夭。乃為血不潤，不出子，賤婦也。

A woman's vitality depends on her blood. Where can we observe this? Blood resides inside the skin, but its color appears on the surface. If there is sufficient blood inside the skin, the outer surface will be bright and lustrous. Blood inside and color outside are like root and sprout: there must be a root to have a sprout, and there must be blood to have color. When both blood and color are present, it is the best condition. If the complexion is not moist and lustrous, it is not good, indicating there is a root but no sprout. If the outer color is bright but there is no blood inside, it indicates there is a sprout but no root, which is a sign of promiscuity. If the blood is moist but the color is not beautiful, it indicates a short life. If the blood glow is on the surface and the complexion is floating and not grounded, it indicates promiscuity. If the complexion is dull and the lips and skin are dry and pale, it also indicates a short life. These are all signs of insufficient blood moisture, and such a woman cannot bear children and is considered of low status.

又髮乃血之餘，髮若束薄、黃短亦不好也。青黑為貴，長為賢。書云：髮青之女貴且榮，長潤生兒定富饒，若是旋螺並短薄，貧賤妨夫又殺子。男子要目清，女人要髮厚。

Hair is produced from the residual energy of blood. Sparse, dry, thin, yellowish, and short hair is not good. Black and dark blue hair indicates wealth, while long hair signifies a refined and virtuous woman. The book of physiognomy says: a woman with black and dark blue hair is both noble and prosperous; if her hair is long and lustrous, she will surely have children who are wealthy. If the hair twists like a snail shell, is short and thin, it indicates poverty, harm to the husband, and failure to have children. In summary, men should have clear and bright eyes, and women should have thick and dense hair.

又曰：皮無光，血不華。顴高、額削、目圓、嘴尖、臀嬌兼胸露，三十年來嫁七家。又云：背陷成坑婦不宜（女人背為福德），胸膛高起好是非，睛黃面赤唇掀露，不孝不賢破敗衰。

It is also said that if the skin lacks luster, it indicates that the blood and qi are not flourishing. A woman with high cheekbones, a narrow forehead, round eyes, a pointed mouth, a thin and small buttocks, and prominent ribs will marry seven men within thirty years. It is also said that a woman with a sunken back is inauspicious—old comments say that a woman's back represents her fortune and virtue. A woman with a prominently protruding chest tends to cause trouble. Those with yellow eyes, red faces, and lips curled upward revealing teeth are unfilial and unvirtuous, and their family will experience decline and decay.

又云：婦女睛長不露光，皮香肉潤好賢良，色瑩和澤碧蛋面，生子須當待君王，擇婦何須擇美容，肩寬背窄毒似蚣，鼻隆鳳目眉勾額（勾如螺紋，下平，其妙得配為奇），養子須當朝聖君。又云：婦人產女氣粗，乃不良，下賤之輩。

It is also said that a woman with long and slender eyes, whose gaze does not protrude outward, and whose skin has a fragrant scent with a moist and lustrous complexion, is a good sign of a virtuous and capable woman. If her complexion is bright and smooth, and her face is clean and radiant like a jade egg, the son she bears will be able to serve the king. Why choose a wife solely for her beauty? A woman with broad shoulders and narrow back may have a heart as venomous as a centipede. A woman with a prominent nose bridge, a pair of phoenix eyes, and eyebrows curved like hooks with a flat and even forehead—old annotations say that eyebrows curved like spiral patterns with a straight lower edge, this combination is most extraordinary—such a woman will raise a son who can hold a position in the court and assist the sage ruler. It is also said that a woman whose breath is heavy after giving birth to a daughter has a bad nature and is of low character.

象曰：乾道成男，坤道成女，陰陽有別，剛柔有體，故男相與女相不同，女相以柔為本，以剛為形，以清為貴，以濁為賤。

The Image Commentary of The Zhou Changes says: The principle of Heaven establishes the male, and the principle of Earth establishes the female. Since yin and yang have already been differentiated, and the qualities of firmness and softness each have their own forms, therefore the characteristics of men and women differ. The female form takes softness and compliance as its foundation, firmness and strength as its external framework, clarity as its virtue, and turbidity as its disgrace.

印堂一正，助賢良人，發福興家。目秀藏神，得貴子。九秋步月，鼻如懸膽，雲髮雙鬢擁金冠。兩顴獨高，克子刑夫多性燥。睛黃髮赤，三十成婚。肩聳肩寒，幼年貧賤。堆金積玉，多因門龜寬舒。衣錦藏珠，只為面圓方正。

A woman with a well-shaped forehead can assist her virtuous husband and bring prosperity to the family. If her eyes are clear and her spirit is contained within, she will give birth to a noble son. If she walks calmly as if strolling under the moon in autumn, and her nose is full and prominent like a hanging pearl, with hair like clouds that can hold a golden crown, these are signs of a noble wife. If her cheekbones are high and prominent, she may cause harm to her children and husband, and be impetuous in temperament. If her eyes appear yellow and her hair has a reddish tinge, she will marry at the age of thirty. If her shoulders are high but thin and she appears timid and shivering (shoulder cold), she will be poor in childhood. Those who can accumulate wealth often have a wide and full area from the middle of the nose to the mouth (the gate and tortoise area). Those who can wear fine clothes and possess treasures are mainly due to their round and square face.

女人大概顴高不榮，額削不貴，面金面凹，獨守蘭房。色若鮮明，必產英豪。印堂血撰，可產及弟之男。掌若常紅，當生尚書之子。顏清貌秀，可為霜婦守閨門。血潤色紅，到底難言通貞節。鳳目、腮圓、額正，可為極品夫人。天陷、地削、顴橫，下賤不堪言論。

A woman with high cheekbones will not achieve fame, and one with a thin forehead will not attain high status. If her face is pale and yellow like gold, and her face is sunken in the middle, she will remain alone in her chamber. If her complexion is bright and vivid, she will give birth to a heroic son. If there is a red color running through her forehead, she will have a son who passes the imperial examinations. If her palms are always red and healthy, she will have a son who becomes a minister of the Hanlin Academy. If her spirit is clear and her appearance is elegant, she may become a chaste widow who remains faithful to her husband's memory. However, if her blood color is moist but her face is overly red, she will ultimately fail to maintain her chastity. If she has a pair of phoenix eyes, round cheeks, and a properly shaped forehead, she may become a first-rank诰命 wife. But if her forehead is sunken, her chin is sharp, and her cheekbones are wide and prominent, she will be of low status and unworthy of praise.

楊妃好色，皆眼露光深。謝女才高，只為血和明潤。綠珠身映樓前，可恨印堂一陷。武則尼遇高宗，實乃面圓唇珠。桂英力破天門，十六腰圓四尺。昭君北番身殞，小口額暗牙尖。吳夫人產二英，臍內深藏彈子。買臣妻夫不貴，闊口聲橫細腰。何故女人為將，蓋因目大眉橫。

Yang Guifei was sentimental and fond of beauty, due to her bright and deep eyes. Xie Daoyun had extraordinary talent, because her blood and qi were harmonious and her complexion was bright. Lu Zhu jumped from the building and died before it, pitifully because her forehead was sunken. Wu Zetian, though a nun, met Emperor Taizong of Tang and became empress, indeed because her face was full and she had a pearl-like mark on her lip. Mu Guiying was able to break the heavenly array, because at sixteen her waist was four feet around and her figure was round. Wang Zhaojun married far away to the northern tribes and died in a foreign land, only because her mouth was small, her forehead's complexion was dull, and her teeth were sharp. The grandmother of the Wu Kingdom gave birth to two outstanding heroes, because her navel was deep and could contain a bullet. Zhu Maiqin's wife did not gain wealth through marriage, because her mouth was wide, her voice was harsh, and her waist was weak. Why could women become generals? Mostly because their eyes were large and their eyebrows were spread wide.

出嫁旺夫生子，準明唇紅印潤。半世不能婚配，色暗聲躁腰粗。一生福祿多榮，光浮色榮。雙眼一雙好目，天然性格聰明。兩道弓眉，自有賢良作配。指似春筍，皮香肉潤，配侯王。若光浮、面皮衰、須薄，淫賤。聲似奏樂，韻悠揚終，富貴。容若下嚴多溫雅，必定夫榮。

Those who marry and can bring prosperity to their husbands and bear children have bright and moist noses, red and vivid lips, and a luminous forehead. Those who remain unmarried for half their lives have dull complexion, restless voices, and thick, coarse bodies. Those who live a life of fortune, honor, and distinction have faces that are bright and radiant with a prosperous appearance. Those born with good eyes are naturally intelligent and wise. Those born with eyebrows shaped like curved bows are destined to marry a virtuous and capable husband. Those with long, slender fingers like bamboo shoots and soft, fragrant skin with a healthy glow are fit to marry a marquis or a duke. If one has an oily and hollow face, a withered complexion, and sparse, mustachial hairs on the lips, they are likely to be licentious and of low character. Those whose voices are like music, resonant and lingering, are destined for wealth and honor. Those with a dignified and graceful appearance, full of warmth and elegance, will surely marry a husband of great distinction.

窮人之婦，何曾血潤光瑩？富室之妻，定是臍深、腹厚、臂寬、腹大，何曾無子？唇薄皮幹，朝夕開口舌。乳頭黑，肚臍深，生子必貴。乳頭小，肚臍淺，子俗無能。總言之，血色浮光，克子喪夫。準暗、印多紋理、眼大、顴高，夫權必奪，喪子刑夫。骨粗肉硬，喪夫刑破定無疑。內助賢能，須要唇紅並眼秀。搖頭擺手，身輕腳重，下流人。語言和潤，持家整內不須言。

A poor woman has never seen blood that is moist and bright, nor has her skin been lustrous. A wealthy woman, however, must have a deep navel, a thick abdomen, broad arms, and a full lower abdomen; such a woman would certainly have children. Those with thin lips and dry skin constantly speak ill of others. Those with dark nipples and deep navels will give birth to sons who will attain high status; those with small nipples and shallow navels will have sons who are mediocre. In general, those with blood that is pale and lacks luster, and whose appearance is overly bright, will cause the loss of children and the death of their husbands. Those with a dark nose, many lines on the forehead, large eyes, and high cheekbones will certainly take away their husband's power and cause the loss of children and punishment for their husband. Those with coarse bones and stiff muscles will certainly lose their husbands and ruin their families. A good wife should have red lips and clear, bright eyes. Those who walk with their heads shaking and hands swinging, with their upper body light and steps heavy, are lowly people. Those who speak gently and smoothly, and manage their households in an orderly and disciplined manner, need not be further described.

天頂為景陽，天倉為太陽，後腦為後陽，天靈為靈陽（女無此官），左右目角為華陽，此乃六陽。還有二十四骨，各有一名，為二十四氣，故頭為一身之主，不可欠缺，偏陷歪斜薄削此數者有一件，乃破相也。最要平圓，骨起角，角有成，主為有用，六陽之中，如一陽不成，亦不取用。

The top center of the head is called "Jingyang," the two sides of the forehead at the Heavenly Granary are called "Taiyang," the back of the head is called "Houyang," and the front part of the head at the Heavenly Spirit is called "Lingyang" — old annotations say that women do not have this feature. The areas outside the corners of the eyes on both sides are called "Huayang." Together, these are known as the "Liuyang." There are also twenty-four bones on the head, each with its own specific name and corresponding to twenty-four kinds of qi. The head is the master of the entire body and must not be lacking; if any of the conditions such as being tilted, sunken, crooked, slanted, thin, or shaved are present, it is considered a disfigurement. The most important aspect of the head is that it is flat, upright, and round. The bones should form ridges and angles, and only when the angles are properly formed does a person have value. Among the six yang points, if any one of them does not form a proper pattern, it is considered insufficient and not useful.

眼為太陽，太陽如同天這曰月，要明要秀。一身之本，定在雙睛，黑白分明，光彩射人，眸子端正，不上不下，不歪不斜，不偷，方為有用。書云：視瞻平正，為人剛介心平。上視多敗，下視多奸，斜視多偷，光浮多淫，露神多夭，此數件若犯一件，不為取用，即非貴人也。

The eyes are matched with the star "Sun" in the star system, just as the sun and moon in the sky should be bright and refined. The fundamental aspect of a person is determined by their eyes: they should be clearly defined with black and white, radiant and attractive, with the pupil properly centered, neither rolling upward nor downward, nor slanting, nor looking sideways or sneakily. Only then are they considered useful. The book of physiognomy says: those whose gaze is level and upright are straightforward and have a peaceful heart. Those who constantly look upward are often troublesome, those who constantly look downward are often deceitful, those who look sideways are often thieves, and those with bright, floating eyes are often indulgent in lust. If one of these traits is present, the person is not worth taking seriously and cannot be considered a nobleman.

耳為金木二星，宜白。故曰：金清木秀，方言及弟登科。金暗木枯，豈得終身福利？一歲至耳，十四歲方止，又名根基家業，不欲低垂、反薄、枯削、偏斜。書云：金木無成浪，宜紅、宜平、宜開、宜貼肉為妙。又云：金木開花，一世虛名虛利。

Both ears should correspond to the "Jinxing" (Venus) on the left ear and the "Muxing" (Jupiter) on the right ear, and the color of the ears should be white. Therefore, it is said that if Jinxing is clear and bright, and Muxing is elegant and moist, one can achieve success in exams and rank high; but if Jinxing is dim and Muxing is dry and withered, how can one attain lasting fortune and benefits? The flow of years begins from the first year and continues until the fourteenth year, so the two ears are also called the "foundation" and "family business." Ears should not be drooping, outwardly flipped and thin, dry and thin, or crooked. The book of physiognomy says that if Jinxing and Muxing do not form a proper pattern, a person will live a life of wandering without a fixed place; the color of the ears should be red and moist, the shape of the ears should be flat, the ear gate should be wide, and the ear should be close to the skin, which is considered good. It also says that if the outline of the two ears spreads outward like flowers, called "Jinxing and Muxing blooming," one will only gain empty fame and benefits in life.

又云：輪暗如泥死必知，小兒赤色病來隨，若是光明如粉白，福壽雙全事事宜。又云：對面不見耳，問是誰家子？對面不見腮，斯人何處來？

It is also said that if the earlobe is dark and dull like mud, death is certain; if a child's ear shows a red color, illness will come soon; if the ears are bright and clean, white as powdered jade, then he will enjoy both good fortune and longevity, with everything going smoothly. It is also said that if someone's ears are not visible when facing directly (the ears are pressed against the head and not protruding), he is likely a noble son from a wealthy family; if someone's cheeks are not prominent when facing directly (the cheeks are not outwardly protruding), this person has a great background and must have a significant origin.

眉為羅計二星，宜高不宜低，宜長不宜短，宜清不宜濁，如眉濃、低、濁、斷，終身難問親情。眉散又束，手足視同陌路。眉長過目，兄弟五六，須信有之，所以宜上最要眉秀。書云：登科一雙眼，及弟二道眉。又云：無職無權，只為雙眉不秀。如眉不好，三十外可知破敗，老不生毫，難許花甲一周。

Two eyebrows should be paired with the stars 'Luohou' and 'Jidu'. They should be high rather than low, long rather than short, clear and bright rather than dull and turbid. If the eyebrows are thick, low, turbid, or broken, one will have difficulty communicating with relatives throughout their life. If the eyebrows are scattered and sparse, brothers and sisters will be like strangers. If the eyebrows extend beyond the eyes, there will be five or six brothers and sisters, and this is indeed reliable. Therefore, eyebrows should be high, and the most important thing is that they are refined and elegant. The book of physiognomy says: success in the imperial examination depends on a good pair of eyes, and promotion depends on a good pair of eyebrows. It also says: if one has no official position or power throughout their life, it is because their eyebrows are not refined. If the eyebrows are not well formed, one can predict decline after the age of thirty, when the eyebrows' influence is active. If in old age there are no hairs growing in the middle of the eyebrows, it is difficult to live to the age of sixty.

鼻為一面之本，上接天庭，下通海口，又名土星，又名中嶽，又名財帛宮，最要者乃鼻也。萬物生於土，故為一面之根本。不可偏斜勾曲，不宜山根折斷，不宜年壽起節，不宜龜門不通，此數件若犯一件，乃貧窮之相。

The nose is the fundamental part of the face, connecting upward to the forehead (the heavenly palace) and downward to the mouth (the sea mouth). It is also called the "Saturn" bone, the "central mountain," and the "treasure palace." The nose is the most important part of the entire face. All things originate from earth, so the nose is the foundation of the face. The nose should not be crooked or twisted, nor should the "mountain root" (the area between the eyes) be broken or sunken. It should not have a prominent bone section in the "year" and "longevity" areas, nor should the nostrils (the turtle gate) be blocked. If any of these conditions are present, it indicates a sign of poverty.

山根高起，年壽平是明，準頭豐滿，金甲燙完，乃一生財豐祿足，富貴之相。書云：鼻乃財星，管中年之造化，四十一至五十一止。

The mountain root is high, the year and longevity areas are level and full, bright and moist. The nose and the bridge are full and fleshy. The two sides of the nose, called 「gold armor」 (Lantai, Tingwei), are complete and harmonious. This is the appearance of a person who will have great wealth and honor in life. The face book says: the nose is the star of wealth, governing the fortune in middle age. The flow year starts from forty-one to fifty-one.

口為水星，故名海口，容納百流，上通四嶽（額、兩顴與鼻為四嶽），下潤一身，最宜紅潤、大厚、齒白、唇齊，上下得配方為貴相。書云：唇紅齒白人多祿，薄小尖偏福不宜。六十至此管十年事。書云：睛青口闊文章高。人若目暗口尖，多是貧窮之輩。面大口小何足為奇，面小口大何足以道。面圓口闊，方是。

The mouth is associated with the planet Water, hence called "Hai Kou" (Sea Mouth), capable of holding the flow of all rivers. It connects upward to the "Four Mountains" — old commentaries say the forehead, both cheeks, and the nose together form the Four Mountains — and nourishes the entire body downward. The mouth should ideally be red, large, with thick lips, white teeth, and well-aligned upper and lower lips, which is considered a noble appearance. Facial interpretation says that people with red lips and white teeth have more blessings and good fortune, while those with thin lips, small mouths, or slanted mouths have less fortune. When the sixty-year cycle reaches the mouth, it governs events for ten years. Facial interpretation also says that people with bright green eyes and broad mouths are likely to have high literary achievements; if the eyes are dull and the mouth is sharp and narrow, they are likely to be poor. A large face with a small mouth is not extraordinary, nor is a small face with a large mouth significant; what is important is a round face with a broad mouth, which is considered good.

夫項者上載六陽，下通百穀。不可不觀。古人之書只有相喉，未有相項之說，項者乃一身之主，豈無相乎？凡女相項周長為妙，男人不同，瘦人項欲長，肥人項欲短，瘦人項短，三十前後難逃，肥人項長，四九不能保身。

The neck supports the head with the "six yang" energies and connects downward to the entire body's meridians and the passage for food and drink, so it must be observed. Ancient face reading texts only focused on the Adam's apple, not the neck itself. Yet the neck is the central pivot of the whole body, so why is there no method for judging it? For women, a straight and long neck is ideal. For men, it is different: a thin person should have a long neck, while a fat person should have a short neck. A thin person with a short neck may face difficulties around the age of thirty; a fat person with a long neck may not survive past thirty-six (forty-nine).

凡項一忌結喉，二忌浮筋，三忌露骨，四忌動氣。此四者俱貧窮之相。瘦人結喉，不過困守，肥人結喉，浪死他州。先生曰：皮急肉浮又結喉，半生車若走他州。血枯若霜者，四十前後壽必休。

The neck has four taboos: first, a prominent Adam's apple; second, visible blue veins; third, exposed bones; fourth, the pulse on the neck moving visibly when speaking. Those who have any of these four are considered to have the appearance of poverty. A thin person with a prominent Adam's apple is confined to a small area; a fat person with a prominent Adam's apple will wander away and die prematurely. Liu Zhuang said: those with tight skin, flabby muscles, and a prominent Adam's apple will spend half their lives like a wheel rolling from place to place. Those whose neck has a pale, waxy color resembling frost will surely die before the age of forty.

又曰：項圓皮厚，有重紋者，定是聰明俊秀人，兩背兩肩來濟遇管教，白屋舌公卿，故頭從圓，項若細，難言有壽。項有重紋，為項條，主大壽一生，不招凶。

It also says that those with a round neck, thick skin on the neck, and several overlapping horizontal lines on the neck are certainly intelligent and handsome people; if they also have a thick back and broad shoulders to support and assist, even if they come from a poor family, they can attain high official positions. Therefore, the head should be round; if the neck is thin and weak, it cannot be considered long-lived. Overlapping horizontal lines on the neck are called 'Xiang Tiao', indicating a long life and no misfortune.

背陷成坑胸露骨，家無隔宿之糧。大概背欲高，胸欲平，肩欲闊而不聳，凡聳為寒也。廣鑑集云：背有三甲（三甲乃背字也），腹有三壬（三壬用垂字也），衣豐食足富貴榮華。

A person whose back is sunken and forms a hollow, and whose ribs are protruding from the chest, has no food for the night in his family. Generally, the back should be high and thick, the chest flat and full, and the shoulders broad but not raised—when the shoulders are raised, it is called "shoulder cold," which is a sign of thinness and coldness. The "Broad Mirror Collection" says: a person with "three Jia" on the back—old notes explain that "three Jia" means the muscles on the back rise in the shape of the character "Jia"—and "three Ren" on the abdomen—old notes explain that "three Ren" means the flesh on the abdomen hangs down in the shape of the character "Ren"—such a person will have abundant clothing and food, and will achieve wealth, honor, and prosperity.

凡胸宜闊，不宜窄小，胸上有毫為忌，軟者遂可心之，深陷為人心事奸邪。背若成坑，至老無糧，水土兩形背宜高，木形背宜平。俗云：好面不如好身胸，背乃一身之主。書云：陽空陰沒亦同途，背為陰，胸為陽，乃陽不可空，陰不可露。

The chest should be broad and not narrow. Having hard hair on the upper part of the chest is considered an omen of bad fortune, while soft hair is more acceptable. A sunken chest indicates a person with deceitful thoughts. If the back is sunken like a pit, one will face difficulties in old age. People with a water shape or earth shape should have a high and thick back, while those with a wood shape should have a flat and straight back. It is said: a good face is not as important as a good chest, for the back is the main structure of the body. The book of physiognomy states: if the yang position is empty and the yin position is submerged, the results are the same. The back belongs to yin, and the chest belongs to yang. The yang position (the chest) should not be hollow, and the yin position (the back) should not have exposed bones.

凡乳不宜小，金木水土四形宜皮土厚，如皮薄，乳必薄，乳頭圓硬子富，乳頭方硬子貴，乳頭破小，子息難成。乳白色不起，難言子息。婦人乳宜黑大為妙，小者子少，大者子多，乳頭方圓子富貴，白小低偏子息難，若黑若堅毫且美，子貴孫榮福壽昌。

The breasts should not be small. For those with the forms of metal, wood, water, and earth, thick and solid skin is suitable; those with thin skin will certainly have small breasts. If the nipple is round and firm, the son will be wealthy; if the nipple is square and firm, the son will be of high status; if the nipple is damaged and small, it will be difficult to have children. If the nipple is white and not prominent, there will be no children. For women, dark and large breasts are considered good; small breasts indicate fewer children, while large breasts indicate more children. If the nipple is round and square with a proper shape, the children will be prosperous and wealthy. If the nipple is white, small, low, or crooked, it will be difficult to have children. If the nipple is black and firm, and there are fine hairs around the breast with a beautiful shape, the son will be prominent, the grandchildren will be honored, and there will be great fortune and longevity.

太素曰：臍乃百脈之隘，凡臍宜深，腹宜厚，皮宜實，骨宜正。臍近上，主智人，近下，主下愚。深者，主福祿，淺者，主貧窮。寬大者名播千里，臍中黑子腹垂，乃是朝郎。臍小又平，勞苦下賤。

The Taisu says: The navel is the key point where all the meridians of the body converge. A deep navel and a thick abdomen with firm skin and upright bones are favorable. Those whose navel is higher are wise; those whose navel is lower are of low intelligence. A deep navel indicates wealth and honor, while a shallow navel suggests poverty. A wide navel is known far and wide. If there is a black mole in the navel and the abdomen hangs low, one will become an official of the imperial court. A small and flat navel indicates a life of toil and low status.

先生曰：腹垂下，臍近上，天然衣祿，腹近上，臍朝下，老主孤窮。凡腹宜上小下大，切忌上大下小。又云：腹乃五臟之外表，最宜寬大，嫌窄小，居上智慧，居下愚，此理人間都不曉。

Liu Zhuang said: Those whose abdomen hangs downward with the navel positioned higher are born with clothing and food fortune; those whose abdomen is gathered at the upper part with the navel facing downward will suffer from loneliness, poverty in old age. The abdomen should be small at the top and large at the bottom, and it is most undesirable to be large at the top and small at the bottom. He also said: The abdomen is an external manifestation of the five internal organs, so it should be broad and spacious, narrow and small ones are to be avoided; those with the navel positioned higher are intelligent, while those with the navel positioned lower are dull-witted—this principle is not understood by most people in the world.

凡婦人臍乃子之根，乳乃子之苗，凡妊，子在腹必紅黑，婦在腹中，三四月必凸出，若人九月臍凸又許男，凡婦人不論肥瘦，有一分深得一子，半寸深得五子，臍大方好，小則難問子息，縱生亦不存。臍赤生子，一玉帶黑，生子。金帶內生毫，生子必秀，腹皮寬大，必有五子，凡臍小、腰偏、腹小、皮薄、皮急，難有面相可取，然亦無子之婦也。

The navel of a woman is the root of her children, and the breasts are the sprouts. Once pregnant, the fetus is in the womb, and the navel color will turn red and black. By the third or fourth month, the navel will definitely protrude. If the navel protrudes only at nine months, it may indicate the birth of a son. Regardless of whether a woman is fat or thin, for every inch deeper the navel is, she will have one child; for half an inch deeper, she may have five children. A wide navel opening is good; a small navel is not favorable, and even if she gives birth, the child may not survive. If the navel color turns red, she can have children. If there is a black circle around the navel like a jade belt, she can also have children. If there are fine hairs growing inside the navel ring, the son she gives birth to will be handsome. If the abdominal skin is wide, she will have five sons. Women with small navels, slanted waists, small bellies, thin skin, or tight skin, even if they have a somewhat good facial appearance, will ultimately be childless.

少年無臀，凡事無成，田園難守，破祖離宗。老來無臀，困苦辛勞，妻亡子喪，奔波紅塵。瘦人無臀，多學少成，肥人無臀，刮鍋洗盆，無妻無子，孤獨貧賤。故臀宜開宜潤宜寬大，不宜尖嬌。書云：胸凹臀凸父子不和。婦人犯此，為兇惡之婦。

Those who are thin in their buttocks when young find it difficult to achieve anything, cannot hold onto their homeland, lose their ancestors' property, and leave their family. Those who are thin in their buttocks in old age suffer hardships and toil, their wife and children die, and they are constantly struggling in the world. A thin person with no buttocks learns much but achieves little; a fat person with no buttocks becomes so poor that they have to scrape the pots and wash the pans, ends up without a wife or child, and is lonely and poor. Therefore, the buttocks should be broad, full, and wide, not pointed or thin. The book of physiognomy says that if the chest is sunken and the buttocks are prominent, there will be discord between father and son; for women, this is a sign of a wicked woman.

附論婦人訣曰：腰小臀尖臍穴深，又為奴婢守孤窮，若是乳頭再如白，一生主孤獨。又云：無臀尖之貴婦。端莊婦人，胸宜寬不宜凸，腰宜圓不宜細，乳宜黑不宜白，臍宜深不宜淺，髮宜黑不宜黃，肉宜細不宜滑，眉宜圓不宜聳，背宜高不宜陷，面宜圓不宜尖，眼宜細不宜圓。此乃總論，如犯一件，即非良人之婦也。

There is also a mnemonic for judging the appearance of a woman: those with a slender waist, pointed hips, and deep navel will become servants and suffer loneliness and poverty; if their nipples are white, they will live a life of solitude. It is also said that there are no noble ladies with pointed and thin hips. A proper woman should have a broad but not protruding chest, a round and firm waist rather than thin and weak, black rather than white nipples, a deep rather than shallow navel, black rather than yellow hair, smooth rather than oily skin, round rather than high eyebrows, a tall and thick back rather than a sunken one, a round rather than sharp face, and long rather than round eyes. These are the general principles; if any one of these is violated, she is not a proper woman of good family.

腕包腳肚為股肱，乃一身根本，不可無包。書云：股肱無包最是凶，正謂此也。肥瘦大小之人俱有方好。小兒無股，三六而亡，大人無股，貧賤泛常，婦人無股，定是不良，瘦人無股，敗走他鄉，肥人無股，後運難量，凡婦人亦不可無根本也。

The muscles on the upper arm and the calf are collectively called "gugong," which are the fundamental parts of the body and must not be missing. The book of physiognomy says, "Without gugong, it is most ominous," referring precisely to this. Whether one is fat or thin, big or small, one should have this layer of muscle. If a child lacks the gugong muscle, he will die before the age of eighteen (three six). If an adult lacks it, he will live a life of poverty and mediocrity. If a woman lacks it, she is certainly of bad character. If a thin person lacks it, he will fall into ruin and be forced to wander elsewhere. If a fat person lacks it, his later years are unpredictable. Women are also not allowed to lack this fundamental part.

相手之法，先看五行，次察八卦。掌有厚薄，指有長短，紋有深淺，色有明滯，務要君臣得位，五行得配，八卦有停，實主相勻，只許主去強實，不可實來強主。凡紋欲細深成形，不欲淺亂枯乾偏削缺陷歪斜。

The method of analyzing a person's hand involves first examining the Five Phases, then observing the Eight Trigrams. The palm may be thick or thin, fingers long or short, palm lines deep or shallow, and palm color bright or dull. The overall principle is "sovereign and minister in proper position" (the palm is the sovereign, the fingers are the ministers, with clear distinction between master and subordinate). The Five Phases should be in harmony, and the Eight Trigrams (the eight trigram areas on the palm: Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui) should each be evenly distributed. The flesh of the palm should be full and balanced with the overall shape of the palm, allowing only the main shape to be slightly stronger than the flesh, but not letting the flesh overpower the shape. The palm lines should be fine and deep, with clear patterns, not shallow, chaotic, dry, or lacking, nor should they be uneven, defective, or crooked.

又云：指甲乃精之餘，指甲厚，主人膽大，指細主人聰明，掌明則財興祿厚，暗黑則家破財空。掌心有肉乃祖父根基，背有肉乃自創根底。掌背之肉以細潤為妙，大抵掌欲軟而長，腹欲明而厚，如骨露、筋浮、肉削、甲薄、指偏，皆非好相也。

It is also said that fingernails are the remains of vital energy; people with thick fingernails are bold and courageous, while those with slender fingers are intelligent. A bright and moist palm indicates wealth and good fortune, whereas a dark and dull palm suggests financial ruin and loss. Having flesh on the palm signifies inheriting the foundation from one's ancestors, while having flesh on the back of the hand indicates having built one's own fortune. Both the palm and the back of the hand should have fine, moist flesh. Generally, the palm should be soft and long, with a bright and thick palm area. If the bones are prominent, the veins are visible, the palm flesh is thin, the fingernails are weak, or the fingers are crooked, these are not good signs.

先生遊於一小巷，見一手傾水於窗外，色瑩如玉，光彩入目，指如春筍，血若珠紅，先生曰：男若此手，當入翰林，女若此手當為國母。後永樂選此婦為妃生正統。

Liuzhuang Master once walked down a narrow alley and saw a hand reaching out from a window to pour water. The skin was smooth and lustrous like jade, radiant and dazzling. The fingers were slender, like spring bamboo, and the blood color was bright and red, like pearls. The Master said: If a man is born with such a hand, he will enter the Hanlin Academy; if a woman is born with such a hand, she will become the mother of a country. Later, the Yongle Emperor indeed selected this woman to enter the palace as a concubine, and she gave birth to a son who became the Zhengtong Emperor.

凡男女之手宜色潤、指長、紋細，心背有肉為妙。離宮有井紋，當入翰林，乾宮起紋到離宮，為沖天紋，白手起家，掌心紅潤，數年內可起，紋若亂，則名利少成，紋淺，志亦淺，紋深志亦深，紋亂，心多亂，無紋心必幹，有紋為妙。大凡指長、掌厚、紋深、色明、血潤，男為卿相，女為夫人。

The hands of both men and women are considered good if they have smooth and moist skin, long fingers, fine palm lines, and full flesh on both the palm and back of the hand. The area below the middle finger, called the "Li Palace," with a "well" shape pattern indicates a person will enter the Hanlin Academy. A line starting from the "Qian Palace" under the thumb and going straight up to the Li Palace is called "Chong Tian Wen," indicating someone who will rise from nothing. A red and bright palm suggests success within a few years. If the palm lines are chaotic, it is difficult to achieve fame, wealth, and status. Shallow lines indicate shallow aspirations, while deep lines indicate deep aspirations. Chaotic lines suggest a restless mind. Those with no lines on their palms are considered to have a dry and unfeeling heart. Having lines is considered good. In summary, long fingers, thick palms, deep lines, bright skin, and moist blood color indicate that men can become high officials and women can become诰命 (honored) wives.

頭圓象天，足方象地，天欲高，地欲厚，凡足背有肉，安穩福祿，足心有肉，堆金積玉。足背浮筋，何曾得聚半文錢？凡足中指欲長，小兒無足跟，不過一歲春。足背毛欲軟，主聰明，指上生毛，主一生無足疾。大人無足跟，貧賤走紅塵。

The head should be round, symbolizing heaven, and the feet square, symbolizing earth; heaven should be high and earth thick. If there is flesh on the top of the foot, one will live a stable and prosperous life. If there is flesh on the sole (the foot sole is not hollow), one can accumulate wealth. If the veins on the top of the foot are prominent and blue, one will never hold onto even half a coin. The middle toe should be long. If a child lacks a heel, they will not live past one year. Soft hair on the top of the foot indicates intelligence. If there is hair on the toes, one will not suffer from foot ailments. If an adult lacks a heel, they will live a life of poverty and hardship, constantly moving through the world.

凡髮乃血之餘，欲潤而秀，細而長，軟而香。不宜枯黃燥結，如山林不秀，非貴人也。惟木形人，髮不宜濃長，宜清，宜潤，不宜枯黃。金水火土四形，俱不宜多髮，髮多財疏，髮生曰月角，主人愚玩，又克親。

Hair is the leftover essence of blood and qi. It should be moist, lustrous, fine, soft, long, and smooth, with a pleasant fragrance. It should not be dry, yellow, tangled, or matted. Hair is like the forest on a mountain; if the mountain forest is not beautiful, a person lacks a noble appearance. Only people with the 'wood shape' should not have overly thick or long hair; instead, their hair should be clear, sparse, and moist, avoiding dryness and yellowness. People with the 'metal shape,' 'water shape,' 'fire shape,' and 'earth shape' should also not have excessive hair, as too much hair indicates thin fortune. If hair grows continuously to the areas above the forehead called 'sun angle' and 'moon angle' (parents' palace), the person is likely to be foolish, playful, and may harm their parents.

凡女人之髮宜長四尺內外為妙，少年落髮，難言子息，老若頭烏，壽似松。半白半烏，終有壽。少年白髮喪雙親，左邊多妨父，右邊多妨母，不過十五歲，此白髮論人十五歲而生者。

A woman's hair should be about four feet long for good fortune. If someone loses their hair at a young age, their children may be difficult to have. If one remains with black hair even in old age, their lifespan will be as long as pine and cypress trees. If the hair is half white and half black, they will eventually live a long life. If someone turns white-headed at a young age, they may lose their parents. If the left side of the hair turns white first, it indicates trouble with the father; if the right side turns white first, it indicates trouble with the mother. The prediction is valid only for those who develop white hair before the age of fifteen. This statement about white hair refers specifically to those who have white hair before they reach fifteen.

凡高者為痣，平者為點，黃者為斑，凡斑點不宜生在面上。書云：面多斑點恐非壽之人。在面為顯痣，在身為暗痣，俱宜有毫，如山林有草木方妙。背主衣冠，胸主智，腹帶黑如墨，赤如珠硬，高者方貴，中平小貴，色明潤為好，色暗不好。

All raised bumps are called 'zhi', flat ones are called 'dian', and yellow ones are called 'ban'. Both 'ban' and 'dian' are not desirable when they appear on the face. The book of physiognomy says that having many 'ban' and 'dian' all over the face may indicate a short lifespan. Those on the face are called 'xian zhi' (visible moles), and those on the body are called 'an zhi' (hidden moles). Both should have hair growing out of them, just as grass and trees grow on mountains and forests. A mole on the back indicates success and prestige, one on the chest suggests intelligence and strategy, and one on the abdomen is good if it is black as ink or red as a pearl and hard in texture. A mole that is high and prominent indicates great fortune, while one that is flat with a slight rise suggests lesser fortune. A mole with a bright and smooth color is favorable, while one with a dark color is unfavorable.

粗硬為毛，不拘生何處皆主賤，較細為毫，宜生腿足為奇。臍下股道俱有毛，主一生不招陰病，不畏神鬼。胸上生毫，主人性燥。背上生毫，一生勞苦。乳上生毫（三根者好），必生貴子。若毛如草亂，多者無子之相也。手指生毫亦好，總之，毫宜細軟為妙。

Thick and coarse hair is called "mao," and wherever it grows, it indicates a lowly status. Fine and soft hair is called "hao," and when it grows on the legs, it is most unusual. Those who have hair both below the navel and around the anus (the area of the thighs) will never attract evil influences or fear ghosts and spirits. Those with hair on their chest are impetuous in temperament; those with hair on their back will have a hard life; those with hair on their breasts (three strands are best) will surely have noble offspring. If the hair grows like wild grass, being numerous and disordered, it is a sign of being childless. Having hair on the fingers is also good. In summary, fine and soft hair is most desirable.

凡骨欲堅，肉慾實，骨為君，肉為臣，骨多肉少主貧賤，肉多骨少主壽夭，骨肉相勻，方言有壽有子。凡女人骨硬必刑夫，男人骨硬必貧賤。龍骨欲細長，龍骨欲粗正，不欲浮，筋露骨浮肉歪斜，夭相。總言，骨欲正直，肉慾堅實，方福壽之相。書云：骨正神強肉又堅，君臣得配福綿綿，若見肉浮多發氣，四九之刑壽不全。

The bones should be firm and strong, and the flesh should be full and solid. Bones are like the ruler, and flesh is like the minister. If there are many bones but little flesh, it indicates poverty and low status; if there is much flesh but few bones, it suggests a short lifespan. Only when bones and flesh are in harmony and proportion can one expect longevity and children. Women with coarse and hard bones will likely harm their husbands, while men with coarse and hard bones will be poor and lowly. The "dragon bone" (upper arm bone) should be fine and long, and the "tiger bone" (forearm bone) should be thick and straight; neither should be exposed. If blue veins are visible, bones are prominent, or the flesh is uneven, it is a sign of a short life. In summary, bones should be upright and straight, and flesh should be solid, which is the appearance of good fortune and longevity. The classic says: if bones are straight, spirit is strong, and flesh is solid, then ruler and minister are in harmony, and blessings will be continuous. However, if the flesh is weak and flabby, and one easily feels breathless, there will be calamities by the age of thirty-six (forty-nine), and life will be difficult to complete.

凡皮屬土，土必厚實，方可滋生萬物。肉必盈潤，肉有血氣為榮，一身皮薄，何能榮生？皮急壽短，皮寬壽長，小兒皮急，非長壽也。又云：皮急皮粗最不宜，何曾此輩立家其，下賤愚頑多破耗，四九之前壽必歸。

In the Five Phases, the skin belongs to Earth, and Earth must be thick and solid to nurture all things. Muscles must be full and moist, with blood and qi flowing through them, which is called flourishing and moist. A person with thin skin cannot have flourishing growth. Those with tight skin have short lifespans, while those with loose and gentle skin live longer. Children with tight skin also do not live long. It is also said that tight and rough skin is very bad; such people are unlikely to establish a family fortune. They are lowly and foolish, often losing money and wasting resources, and their lives usually end before the age of thirty-six (four nines).

人中為溝洫，五十一歲主事，最要深長為妙，宜上小下大，為溝洫得通，上大下小，為溝洫阻滯。面上有江河溝，為四瀆，五嶽俱從，故宜深長寬大，最嫌窄小短偏。江耳淮鼻河目溝口，若淺，生子必遲，先生曰：人中平滿，子息難言。人中平滿，四九可延年，然人中一處乃小道也，言雖如此，還宜於周身大處詳之。

In physiognomy, the area between the eyebrows is called "gou xu," and when a person reaches the age of fifty-one in their life cycle, this area becomes significant. The area between the eyebrows should be deep and long, with a shape that is narrow at the top and wide at the bottom, which is called "gou xu de tong" (smooth and unobstructed). If it is wide at the top and narrow at the bottom, it is called "gou xu zu zhi" (obstructed). There are also four water channels on the face, namely Jiang (river), He (river), Huai (river), and Ji (river), collectively known as "si du" (four rivers). The five mountains should harmonize with these four rivers. Therefore, the area between the eyebrows should be deep, long, and wide, and it is most undesirable to be narrow, small, short, or crooked. The allocation of the four rivers is: the ear represents the river, the nose represents the Ji river, the eyes represent the He river, and the mouth represents the Huai river. The area between the eyebrows is the channel connecting to the mouth. If the area between the eyebrows is shallow, it indicates that having children will be delayed. Liu Zhuang said: if the area between the eyebrows is flat and lacks a groove, it is difficult to have children; however, those with flat and full areas between the eyebrows can still prolong their life until the age of thirty-six (four nine). Although the area between the eyebrows is just a small joint, one should still consider it in conjunction with the overall body structure.

上為祿（左右兩邊），下為丹（地閣），人中為髭，承漿為須，有此五名邊地上生，方為鬍髭。只可有祿無官，不可有官無祿。只可有髭無鬚，不可有鬚無髭。五件俱配，方為妙，方為貴人。

The various parts of the beard have specific names: the areas on both sides of the upper cheeks are called "Lü," the lower chin (earth palace) is called "Dan," the hair growing in the area of the philtrum is called "Zi," the hair growing below the lower lip at the Chengjiang point is called "Xu," and the hair growing along with the sides is collectively called "Hu Zi." It is better to have "Lü" without "Guan," than to have "Guan" without "Lü." Similarly, it is better to have "Zi" without "Xu," than to have "Xu" without "Zi." These five areas should complement each other to form a good face, which is characteristic of a Nobleman.

凡須宜黑如漆，宜赤不宜黃，如黑赤黃相雜者，大不好也。金赤有索，首尾一開，為金鬚大發萬金。面如白粉，圓如月，為銀面金鬚，二品之職。疏秀為妙，宜硬不宜軟，宜彎不宜直，宜清不宜濁，如連鬢生鬚與髮，和相為妙。如髮少鬚多，亦不發財，貧賤之相也。

A man's mustache should be black and bright like lacquer; it is better if it has a slight red tint, but it should not be yellow. If the mustache has a mixture of black, red, and yellow, it is not good. A mustache that is golden red, with each strand clearly defined and extending from tip to root, is called "golden mustache," indicating great wealth. If the face is white like powdered jade and round and smooth like a full moon, and is accompanied by a golden mustache, it is called "silver face with golden mustache," indicating a position of second rank. A mustache should be sparse, clear, and elegant; it should be firm rather than soft, slightly curved rather than straight and stiff, clear and bright rather than dull and turbid. If the mustache and hair blend well together, that is best. If there is little hair but a lot of mustache, it does not indicate wealth, and is considered a sign of poverty and low status.

書云：渾濁焦黃最不良，草比燕尾有刑傷，清輕出肉稀秀者，取於皇家作棟樑。凡鬚鬢老來自直者，為羊鬚，尾開為燕尾，老來克子孤獨相也。

The book on physiognomy says: hair that is dull, turbid, and yellowish is most unfavorable; hair that is messy like grass or has split ends like a swallow's tail indicates punishment or injury; hair that is clear, light, grows straight from the skin and is sparse and elegant may be selected by the royal court as a a pillar of the state (supporting pillar). Any beard or hair that becomes straight and hard with age is called "sheep's beard," and hair with split ends is called "swallow's tail," both of which indicate old age bringing about the inability to have children and loneliness.

腦後為枕骨，三八外即生。耳後骨高為枕，又為壽根。凡人慎不可無此，小兒若無，能言而亡。此骨在耳後，旦耳生成即有此，為回紋骨也，此為品字骨。此為連珠骨，凸此為三山骨，以上俱主封侯之貴。北方人頭大一尺外，常有此骨，若有此品，為小品字，主三品職。

The bone at the back of the head is called "zhěn gǔ," which becomes fully developed after the age of twenty-four (38). The elevated bone behind the ears is the "zhěn gǔ," also known as "shòu gēn." A person must have this bone; if a child lacks it, they often die shortly after learning to speak. This bone is located behind the ears and appears at the same time as the ears develop. The shape of the "zhěn gǔ" can vary: those with a wavy pattern are called "huí wén gǔ," those arranged in a triangular pattern are called "pǐn zì gǔ," those connected in a row are called "lián zhū gǔ," and those with three peaks are called "sān shān gǔ." All these types indicate a high status of being granted a noble title. People from the north often have this bone, and if it is a smaller version of the "pǐn zì" shape, called "xiǎo pǐn zì," it indicates a position of a third rank official.

書云：枕骨宜雙不宜單，左右偏生壽不長，若是高高生腦後，何愁家道不榮昌？若枕骨不過主壽，如回紋、仰月、三山品字、雙珠連環，必主大貴。高隆大起，發福綿綿。

The book on physiognomy says: The occipital bone should be formed in pairs rather than single; if it grows unevenly on the left or right side, it indicates a shorter lifespan. If it grows high and prominent in the center of the back of the head, there is no worry about the family's prosperity. Usually, the occipital bone is associated with longevity. However, if it has shapes such as reverse patterns, upturned moons, three mountains, character 'pin', or double pearls linked together, it indicates great fortune. If the occipital bone is high and prominent, the blessings will be continuous and endless.

凡齒乃骨之餘，欲整齊厚大，上牙通太陽，為陽經，下牙通腰，為腎經，故齒長主壽，稀疏主夭，齒短主愚，白齊如玉，可食天祿，圓小不齊，貧窮之輩，當門二齒為大門，齊大多忠孝，偏小無信行。女人齒宜黃大為妙，男齒生三十四，主貴，三十二亦主福壽，三十中平，二十八壽少。又名內學堂，最要整齊白大厚者，方有學問。

Teeth are produced from the residual energy of bones, and they should be neat, thick, wide, and strong. The upper teeth connect to the Taiyang meridian, which belongs to the Yang meridian; the lower teeth connect to the waist and kidney, which belong to the kidney meridian. Therefore, people with strong teeth tend to live long, while those with sparse and spaced teeth tend to die young. Short teeth indicate foolishness. White, even teeth like jade suggest a person may attain official rank and salary. Round, small, and uneven teeth indicate poverty. The two large teeth at the front are called 'Great Gate'; those that are neat and wide often indicate loyalty and filial piety, while those that are crooked and small suggest a lack of integrity and virtue. For women, yellowish and large teeth are considered good. Men with thirty-four teeth are destined for high status, thirty-two teeth indicate good fortune and longevity, thirty teeth are average, and twenty-eight teeth suggest a shorter lifespan. Teeth are also called 'Inner Academy,' and they must be neat, white, wide, and thick. Such people are likely to have knowledge and learning.

凡貴人之聲清、長、潤、和、韻，頭大尾小，富貴也。又云：木聲宜高，金聲宜潤，聲韻出丹田，喉寬響又堅，乃為美聲。又云：木聲高唱火聲焦，和潤金聲福自饒。

The voice of a Nobleman is clear, long, moist, gentle and melodious, with a full beginning and a smooth ending, indicating wealth and honor. It is also said that people with the form of wood should have a high and resonant voice, while those with the form of metal should have a round and smooth voice. The tone should originate from the lower abdomen, with a broad throat and a solid sound, which is considered a good voice. It is also said that the voice of a person with the form of wood is high and far-reaching, while the voice of a person with the form of fire is restless and urgent. A gentle and moist voice of a person with the form of metal naturally brings abundant blessings.

凡富貴之人，聲自丹田，清長高響，小人之聲，出自舌尖，低而破。又云：身小聲宏，定是豪家富貴之子，聲低身小，須知自是破家兒。婦人之聲宜清，男人之聲宜響，聲如破鑼、吠犬、嗚羊，皆貧賤之相。

The voices of wealthy and noble people originate from the dantian, being clear, long, and resonant. In contrast, the voices of common people come from the tip of the tongue, being low, weak, and broken. It is also said that a person with a small body but a loud voice is likely from a wealthy family, while someone with a small body and a weak voice is likely a spendthrift. Women's voices should be clear, and men's voices should be strong. Voices resembling a broken gong, a dog's bark, or a sheep's call are signs of a lowly and poor destiny.

凡囊宜黑，紋宜細，不宜下墜。如火曖，生貴子，如冰冷，主子少。玉莖乃靈龜之說，皇帝為玉莖，常人為龜頭，凡龜宜小，白堅者貴，如大、長、黑、弱為賤，大者招凶，人必賤，小而秀者好賢郎。凡龜小者妻好、子好，大者不好。

The scrotum should be dark in color, with fine and dense wrinkles, and should not be loose or sagging. If the scrotum is warm and hot like fire, it can produce a noble son; if it is cold, there will be few children. The "Yujing" refers to the male root, also called "Linggui" in physiognomy: emperors are said to have the form of Yujing, while ordinary people are called "Gui tou." The龟头 (glans) should be small; a white and firm glans indicates nobility, while a thick, long, black, or soft glans indicates low status. A very large one brings misfortune and indicates a person of low character; a small and delicate one can produce virtuous and good sons. In summary, a small龟头 is good for both wife and son, while a large one is bad.

凡股道宜兩臂夾而不露，如露十分貧賤，且夭。有毛者好，無毛者必賤。尿遲好，快則貧，細長為貴，主武職，偏主文貴。如疊帶，富貴之相。股道無毛老定貧，少年露出必遭刑，要知取用為奇妙，細細深藏是貴人。

"The 'groin' refers to the anus, which should be enclosed by the flesh on both sides and not exposed; if it is exposed, it indicates extreme poverty and a short life. Those with hair around the area are considered good, while those without hair are destined for low status. Slow urination is favorable, while rapid urination indicates poverty. A thin and long urine stream signifies nobility and often indicates a military position; a crooked urine stream suggests scholarly nobility; if the urine flows like a folded ribbon layer by layer, it is a sign of great wealth and status. If the groin has no hair, one will certainly be poor in old age. If the groin is exposed in youth, one is likely to suffer punishment. To understand the significance of this feature: those who are fine and hidden are considered noble."

古人腰闊四尺，今人焉能而得？只取闊直硬為妙。胖人慾闊，瘦人慾圓欲硬。兩腰腿為腎命二穴，有肉皮厚而有壽，腎命穴陷皮枯主死，大概腰偏細薄折削俱是貧夭之相。女人腰大是福，細、偏者少子從賤。書云：腎命皮焦心壽夭，腰生疊肉壽年長。

Ancient people had waists measuring four chi, but nowadays it is impossible to achieve that. What is desirable is a broad, upright, and solid waist. For those who are fat, a broad waist is suitable; for those who are thin, a round and solid waist is preferable. The areas connecting the sides of the waist to the thighs are called the "kidney points" and the "life points." Those with thick flesh and skin in these areas tend to live longer; whereas if the kidney and life points are sunken and the skin is dry and withered, it indicates a short life. Generally, a slanted waist, a narrow waist, a thin waist, a bent waist, or a frail waist are all signs of poverty, low status, and short life. For women, a broad waist is considered a blessing, while a narrow or slanted waist suggests fewer children and lower social status. The physiognomy texts state that if the skin at the kidney and life points is dry and withered, it indicates a short lifespan, whereas if there are overlapping muscles on the waist, it signifies a long life.

膝大腿小為鶴，膝主下賤，膝小無骨主壽夭，小兒膝小者無壽。膝上生筋，一生奔走勞碌，腿上生毫，一生不犯官刑。毛硬易招險，以軟為妙。一身相俱好，如膝大腿小，主下愚，不為取用。書云：膝大不宜露骨，腿大要膝圓。又云：膝圓如柱，一生不到公庭，腿大膝尖，半世常招官司。

A person with large knees and thin lower legs is called "He Xi," indicating a low social status. Small knees without strength suggest a short lifespan; children with small knees also lack longevity. If blue veins are prominent on the knees, the person will have a life of constant toil and hardship. If fine hairs grow on the legs, the person will rarely get into legal trouble—thick, coarse hair is more likely to bring danger, so soft hair is preferable. Even if a person's overall appearance is good, if the knees are large and the legs are thin, it still indicates a dull and unremarkable character, not worth considering. The book of physiognomy says: large knees should not have prominent joints, and thick thighs should match round knees. It also says: knees round like pillars indicate a life without involvement in court or official matters; thick legs with pointed knees mean frequent legal troubles throughout one's life.

血在皮內，要知滯濁明旺，可看氣色根本，血足方發氣色，血旺氣色方明，隱隱內應，為明灼內有色，為旺。男女血明旺，可斷富貴壽年。色昏暗在內為滯，在外為濁，主貧賤。血白如粉，為色不華，血色不華一世多寒。

The blood flows within the skin. To determine whether it is stagnant, turbid, bright, or vigorous, one must look at the fundamental complexion. Only when the blood is sufficient can the complexion appear, and only when the blood is vigorous can the complexion be bright. When the complexion subtly emanates from within, it is called 'bright'; when the luster is vivid and there is indeed a blood color beneath, it is called 'vigorous'. For both men and women, a bright and vigorous complexion indicates wealth and longevity. A dull complexion that accumulates beneath the skin is called 'stagnant', and one that floats on the surface is called 'turbid', both indicating poverty and low status. If the blood color is white like powdered makeup, it is called 'lack of color'; a lack of color in the blood indicates a life full of hardship and coldness.

凡斑點，瘦人不宜，人白斑黑，主人聰明好色，人白斑黃，俱主愚賤。瘦人年少生斑在面上、身上，主壽促。肥人有斑主壽。惟土形人宜斑，金木水火四形，俱不宜斑。老來生斑主壽。大者為斑，小者為點，少年斑點大忌，老來無妨。

Spots on a thin person are not auspicious. If the skin is white and the spots are black, the person is intelligent but lustful; if the skin is white and the spots are yellow, it indicates foolishness and low status. A thin person who develops spots at a young age is likely to have a short lifespan; in contrast, a fat person developing spots is a sign of longevity. Among the Five Phases, only those with a 'Earth' form are suitable to have spots, while those with 'Metal', 'Wood', 'Water', and 'Fire' forms should not have spots. Developing spots in old age signifies a long life. Large spots are called 'spots', and small ones are called 'dots'. Developing spots or dots in youth is a major inauspicious sign, but it is not a problem in old age.

額廣、耳潤、頭圓、足方，山根明，地閣肥，鼻垂懸膽，項有賒皮，面方背厚，一身福壽之相。先生作一身之相，具眼屢驗之法，周身上下，頭髮、眉眼、耳、鼻、唇曲須頂，腦、背、乳、腹、臍、腰、腿、手足、毫毛、痣、骨、聲、皮血、斑點、陰囊、玉莖、股道、人中、枕骨而總括之.

A broad forehead, moist ears, a round head shape, square feet, a bright mountain root, a thick and full lower part of the face, a prominent nose like a hanging jade bead, a wide neck with ample skin, a square face, a thick back—these are the signs of a body endowed with both good fortune and longevity. The entire system of physiognomy compiled by Liu Zhuang先生 is based on his own repeated observations and verifications: from head to foot, it includes every part such as hair, eyebrows and eyes, ears, nose, lips, beard, top of the head, back of the head, back, breasts, abdomen, navel, waist, legs, hands and feet, hair, moles, bones, voice, skin color, spots, scrotum, penis, thighs, philtrum, and occipital bone.

原有三十六法，止此三十有三，何不及小便、髮、舌得母遇漏乎？袁子聞而答曰，我觀公有四十三年宰相，上佐六皇，下掌百職，恐洩天機，故將小便鬃舌隱而不言也。高公曰：我定相術，已有四十年，豈不知鬢有深淺，舌有紅白，便有粗細？但眼力不如以求子一訣，以審賢愚，而小職任之輕重耳。

Someone asked: The art of physiognomy originally has thirty-six criteria, but here only thirty-three are listed. Why are the three aspects of urination, hair at the temples, and the tongue not included? Is it an omission? Yuan Liuzhuang replied: I see that you have the fortune of a prime minister for forty-three years, assisting six emperors above and governing the officials below. I fear revealing heavenly secrets, so I have omitted the three aspects of urination, hair at the temples, and the tongue. Gao Gong said: I have studied physiognomy for forty years. How could I not know that hair at the temples can be deep or shallow, the tongue can be red or white, and urination can be coarse or fine? It is only that my discernment is not as sharp as yours. Therefore, I wish to seek one诀窍 for examining descendants, to discern the virtue or ignorance of the children and the importance or lightness of the official positions they hold.

袁子曰：鬢乃一面丰采，可定賢愚藏德，舌乃五穀之苗，可知肺腑胸襟。凡舌宜大、宜紅、宜紫，忌小、忌青、忌白、忌尖，犯此乃奸吝之徒。凡髮宜黑、宜清、宜厚、宜齊、宜潤、宜光，忌黃、忌卷、忌亂、忌焦，犯此乃下賤之輩。

Yuan Liu Zhuang said: The hair on the temples is the embodiment of a person's appearance, and can determine whether they are virtuous or foolish, as well as their inner virtue. The tongue is the sprout of the five grains, and can reveal a person's inner feelings and breadth of mind. The tongue should be wide, red, and tinged with purple; it should not be short, pale, white, or thin and sharp, for those who possess these traits are deceitful and stingy. The hair should be black, clear, thick, neat, moist, and lustrous; it should not be yellow, curly, disheveled, or dry and withered, for those who have these traits are of low character.

大概君子無焦鬢，小人無大舌，鬢深過命門，主人賢德，惟好色而已。鬢重髮輕，當入公門，髮重鬢輕，一世辛苦。又云：鬢輕眉秀必有留襟，鬢少眉豐何曾始終？凡鬢重有鬚好，不然主娼不好。高公然其論而贊曰：舌尖白小是非徒，鬢髮焦枯學問無，若要有官並有職，除非舌紫鬢如絲。

In general, a gentleman will not have withered and dry hair at the temples, and a petty person will not have a wide and full tongue. If the hair at the temples is long and deep, covering the area in front of the ears called the "life gate," this person is virtuous, but perhaps indulges too much in lust. If the hair at the temples is thick while the head hair is sparse, this person will serve in the government office. If the head hair is thick while the hair at the temples is sparse, this person will have a hard life. It is also said that if the hair at the temples is light but the eyebrows are prominent, this person will leave a good legacy for future generations; but if the hair at the temples is sparse while the eyebrows are thick, how can this person have a complete and successful life? Thick hair at the temples should be paired with a good beard, otherwise, the person may fall into a disreputable life and it is not auspicious. Gao Gong agreed with this discussion and praised it, saying that a person with a thin, pale, and short tongue is likely to cause trouble, and someone with withered and dry hair at the temples lacks learning; if one wants to hold an official position, unless the tongue has a purple color and the hair at the temples is fine and dense, it is unlikely to succeed.

小便如珠官拜三齊之位。凡小便如濺珠者，高學多榮。賦曰：人同天地，相合五行，要分南北東西，要定形容格局，欲知貴賤，先觀眉目，次觀唇，要定榮枯，先察形神，後察色，神發於形，色壯於色，可知富壽，血浮先，色滯於面，是以貧夭而定。

If one's urine flows like pearls spilling out, he may attain a high official position like the Three Qis. Those whose urine splashes like pearls are usually learned and prosperous. A literary passage says: humans correspond with heaven and earth, their appearances align with the Five Phases. One must distinguish regional differences in north, south, east, and west, and determine the structure of their appearance. To know if someone is noble or lowly, first look at their eyebrows and eyes, then at their lips. To determine prosperity or decline, first examine their body and spirit, then their complexion. The spirit arises from the body, and complexion appears due to strong blood and qi. From this one can know if a person is wealthy and long-lived. If the blood and qi rise to the surface first, and the complexion is dull and stagnant, then poverty and short life are already determined.

氣來粗大，何須苦去求名？聲音急短，不必窗前努力。骨粗指短，終是愚頑。骨少肉浮，須知壽夭。眼若含星，自有成名之曰。眉稀眼暗，迷遭困苦一生。入洋登科，四學三陽明潤。書難文滯，合庭邊地昏暗。四窮生毫，必然高壽。三尖神露，即貧且夭。名利無成，獨恨天庭一削，暮年出壯，蓋因地閣豐隆。

A person with heavy breathing need not strive desperately for official rank. One with a short, rapid voice should not study hard by the window. A person with large bones but short fingers will ultimately be dull-witted. Someone with little bone and flabby flesh is likely to have a short life. If one's eyes are bright as if containing stars, there will be a time for fame and success. Those with sparse eyebrows and dim eyes will live a life of confusion and hardship. To start school and pass exams, one should look at the "Four Academies" and the current "Three Yang" areas being bright and moist. Difficulty in reading and blocked thoughts come from the dullness of the "Yinting" (forehead area) and the "Bian Di" (side of the forehead). If long hairs grow at the eyebrows, mustache, ears, and nose, longevity is certain. If the head, face, and lower jaw are sharp and the spirit light is exposed, poverty and early death are likely. A life without success in fame and fortune is due to the "Tianting" (forehead) being cut off. However, in old age, strength and prosperity come from the "Dige" (lower jaw) being full and strong.

兩眉之間，山根之上。光明如鏡，學問皆通。山根平滿，必主福壽。土星高聳，必主財源。眼若分明，定保富貴雙全。額如川字，命逢驛馬。官星沉陷，必主孤寒。眉接交加，成下賤。紋亂，離鄉又克妻。故額窄眉枯，一世貧窮之相。詩曰：眉眼中間是命宮，光瑩潤淨學須通，若還紋亂多寒滯，破盡家財辱祖宗。

The "Ming Gong" is located between the two eyebrows and above the mountain root, which is also known as the "Yin Tang." If this area is bright and clear like a mirror, one will have knowledge in all fields; if the mountain root is flat and full, it indicates a long and prosperous life; if the nose (representing the Earth Star) is high and prominent, there will be wealth; if the eyes are clear and distinct, one will certainly achieve both wealth and status; if there is a "Chuan" character mark on the forehead, it indicates encountering the "Yi Ma" (Post Horse), leading to traveling widely and achieving success. If the Yin Tang is low and sunken, one will certainly be lonely and poor; if the two eyebrows connect and invade the Yin Tang, one will become of low status; if the Yin Tang has chaotic patterns, one will leave home and be harmful to one's wife. Therefore, a narrow forehead and dry eyebrows indicate a life of poverty. A poem says: The area between the two eyebrows and eyes is the Ming Gong; if it is bright, smooth, and clean, one's knowledge will be thorough; but if the patterns are chaotic and there is a cold and stagnant atmosphere, one will lose all family wealth and disgrace one's ancestors.

鼻乃財星，位居土宿。截筒懸膽，千倉萬箱。聳直興隆，一生富貴。中正不偏，須知福祿滔滔。鶯小尖峰，到老貧寒下賤。莫教孔仰，主無隔宿之糧。廚窀若空，必定家無所積。（凡鼻內生一、二根毛，名為金登，不好，多生者妙）詩曰：鼻乃財帛高且隆，兩邊廚窀莫教空，仰露永無財與粟，地閣相朝谷祿豐。

The nose is called the "wealth star" and is located in the earth position, hence called the wealth palace. If the nose is shaped like a cut bamboo tube or like a hanging gallbladder, it indicates great wealth. A high, straight, and full nose beam suggests a life of wealth and honor. If the nose is in the middle of the face, upright and not crooked, it signifies abundant blessings and honors. A thin nose with a sharp tip resembles a peak, indicating poverty and low status in old age. One must avoid a nose with upturned and exposed nostrils, which signifies no food for two nights. The "kitchen stove" on both sides of the nostrils, if hollow and lacking flesh, indicates that the family cannot accumulate wealth. Old annotations say that having one or two hairs inside the nostrils is called "gold climbing," which is not good; having more hairs is better. A poem says: the nose is the wealth palace, it should be high and full; the kitchen stoves on both sides must not be hollow. Upturned and exposed nostrils mean perpetual lack of food and grain. The lower jaw and the nose should face each other and support each other, indicating abundant wealth and official rank.

兄弟位居兩眉，屬羅計。眉長過目，兄弟三四無刑。眉秀面清，兄遲須有貴。形如新月，和睦永遠超群。菲是短粗，手足難同。兩樣眉毛，必須異姓。交連黃濁，身喪他鄉。頭高尾低，兄弟不和。詩曰：眉為兄弟軟清揚，兄弟生成四五強，兩角不齊須異母，交連黃濁喪他鄉。

The "Brotherhood Palace" is located between the eyebrows, associated with the stars Luo Hou and Ji Du. If the eyebrows are longer than the eyes, there will be three or four brothers, and they will not conflict with each other. If the eyebrows are clear and elegant, and the face is bright and clear, although some brothers may achieve success later, they will eventually attain high status. If the eyebrows are shaped like a new moon, the brothers will be harmonious and outstanding. If the eyebrows are short and thick, there will be difficulty in unity among siblings. If the left and right eyebrows are of different lengths, the brothers are likely to be from different mothers. If the eyebrows are connected and have a yellowish, turbid color, the person may die in a foreign land. If the eyebrows are high at the beginning and low at the end, the brothers will not get along. A poem says: The eyebrows represent the Brotherhood Palace; the eyebrows should be soft and graceful, allowing for four or five brothers. If the corners of the eyebrows are uneven in height, the brothers are likely to be from different mothers. If the eyebrows are connected and have a yellowish, turbid color, the person will die in a foreign land.

眼為田宅。最忌赤脈侵睛，初年破盡家財。陰陽失陷，到老無糧可屯。眼如點漆，終身產業興隆。鳳目高眉，稅置三州五縣。昏暗神露，財散家傾。詩曰：眼為田宅主其宮，眼秀分明一樣同，若是陰陽枯再露，父母家財總是空。

The eyes belong to the "Field and House" palace. The most dreaded is for red threads to enter the eyeballs, which indicates the loss of all family wealth at an early age. The left eye represents yang, and the right eye represents yin. If either eye is sunken or misplaced, one will have no food stored for old age. If the eyeballs are black and bright like ink, there will be continuous prosperity in property and land. If one has a pair of phoenix eyes along with high and lifted eyebrows, their farmland will extend across three states and five counties. If the eyes are dim and the spirit light is exposed, wealth will be scattered and the family will decline. A poem says: the eyes govern the Field and House palace; both eyes should be clear and distinct, and aligned on both sides. If both yang and yin eyes are dry and the spirit light is exposed, the family wealth left by the parents will eventually be lost.

男位左，女為右，俱在眼下，名曰淚堂，又名臥蠶。三陽平滿，男女福祿榮昌。隱隱臥蠶，子息終須高貴。淚堂深陷，男女無緣。黑痣斜紋，送男送女。嘴若吹火，女人獨守蘭房。人中平滿，子息難得。詩曰：男女三陽起臥蠶，瑩然光彩好兒郎，若是紋理來侵位，宿學平生不可當。

The "Heavenly and Earthly Palace" (男女宫) is used to assess children. For sons, look at the left eye socket; for daughters, look at the right eye socket. Both are located below the eyes, called "Tear Hall" (泪堂) or "Lid Tendon" (卧蚕). If the "Three Yang" area below the eyes is flat and full, the children will have good fortune and prosperity. If the "Lid Tendon" is subtly raised, the children will ultimately be of high status. If the "Tear Hall" is sunken, there will be no children. If there is a black mole or a slanted line in this area, it indicates the loss of children (early death of children). If the lips are curled up like blowing fire, a woman will be left alone in an empty house. If the philtrum is flat and without a groove, it is difficult to have children. A poem says: The "Heavenly and Earthly Palace" is located in the "Three Yang" area and the "Lid Tendon" below the eyes. If this area is bright and lustrous, one can have good sons. If there are lines entering this area, even a learned person cannot bear this deficiency in life.

奴僕為金縷地閣，重接水星。頦圓豐滿，侍立成群。輔弼相其，一呼百諾。口如四字，主呼聚喝散之權。倉庫偏斜，施恩反成恨怨。奴僕宮深，用人無力。詩曰：奴僕還需地閣豐，水星兩角不相同，若遲三處都無應，傾陷紋痕奴僕空。

The "Servant Palace" is located in the area below the chin, specifically between "Golden Thread" and "Earth Store," and connects upward to the mouth (Water Star). A full and round chin indicates many attendants; if further supported by the auxiliary bones on both sides, one can command obedience from many. If the mouth is square, resembling the character "four," it signifies the power to summon people when needed and dismiss them when desired. If the Heavenly Granary and Earth Store are crooked, granting favors may instead lead to resentment. A deep and sunken Servant Palace indicates that people cannot be effectively utilized. A poem says: The Servant Palace also requires a rich Earth Store. If the two corners of the mouth are uneven in height, and the Earth Store, Golden Thread, and three other areas are not harmonious, then a sunken and marked Earth Store is destined to have no servants or followers.

妻妾位居魚尾，號曰奸門。光潤無紋，必保妻全四德。豐隆平滿，娶妻財帛盈箱。顴骨侵天，因妻得祿。奸門深陷，常作新郎。魚尾多紋，妻防惡死。昏暗斜紋，子多庶出。詩曰：奸門光潤保妻宮，財帛盈箱見始終若是奸門生黔黯，斜紋暗滯子偏生。

The "Wife and Concubine Palace" is located at the outer corner of the eye, also known as the "Cunning Gate." If this area is smooth and free of markings, the wife will certainly be virtuous, possessing the four virtues of a good wife: propriety, speech, appearance, and skills. If this area is full and level, marriage will bring great wealth. If the cheekbones are high and extend over this area, one will gain official rank through his wife. If the Cunning Gate is deep and sunken, there will be repeated marriages. If there are many markings at the outer corner of the eye, there is a risk of the wife dying prematurely. If the Cunning Gate is dark and has slanting markings, the sons are likely to be from concubines. A poem says: if the Cunning Gate is bright and smooth, the wife will be well maintained, and wealth will be abundant, ensuring stability. But if the Cunning Gate is dark and dull, with slanting markings, the sons will mostly be from secondary wives.

疾厄宮者，年壽、山根之位。山根光潤無病，昏暗主災疾連綿。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。

The "Ji E Gong" refers to the area on the nose between the "Nian Shang" (year position), "Shou Shang" (longevity position), and the "Shan Gen" (mountain root). If the "Shan Gen" is bright and smooth, the person will have no illness throughout their life. If it is dull and dark, it indicates continuous illness and misfortune. A poem says: If the "Ji E Gong" is flat and full, the person will have no disasters or misfortunes throughout their life. However, if there are markings or lines on this area and the bone structure is thin and weak, the person will have a hard life and find it difficult to achieve success.

位居眉尾，號曰天倉。隆滿豐盈，華彩無憂，此位潤平，到老得人欽羨。騰騰驛馬，須知豪遊四方。額魚低陷，到老住場難覓。眉毛一缺，此人破祖離宗。天地偏陷，到老九變，生相如此，移門改暮。詩曰：遷移宮分在天倉，深陷生平少住場，魚尾未年來相應，定是遊官不尋常。

The "Migration Palace" is located above the tail of the eyebrow, called "Heavenly Granary." If this area is full and prosperous, the person will shine brightly and have no worries throughout their life; if it is moist and level, they will be respected by others even in old age. If the "Post Horse" area on the forehead has a strong and vigorous appearance, the person can travel far and wide. If the forehead corner and the fish tail are sunken, they will not find a place to settle down even in old age; if the eyebrows are missing, they will lose their ancestral property and leave their family. If both the forehead (Heaven) and the lower jaw (Earth) are sunken, they will have to move nine times in their lifetime. If one has such a face, they must change their family and move their residence. A poem says: The "Migration Palace" is located in the "Heavenly Granary," and if this area is deeply sunken, the person will rarely have a place to settle down throughout their life; if the fish tail corresponds with it in old age, then they will certainly be a person who travels for official duties and has an extraordinary life journey.

位居中正，上合離宮。伏羲貫頂，一生不到公庭。驛馬朝歸，終身官司不援。光潤明淨，顯達超群。額角堂堂，犯著官司亦貴解。紋痕陷破，常招橫事。眼如赤鯉，決犯刑名。詩曰：官祿榮宮仔細看，山根倉庫要相當，忽然明淨無痕點，定是為官貴長久。

The "Official Rank Palace" is located at the "Zhongzheng" position on the forehead, extending upward to the "Li Palace" on the top of the head. If there is a straight "Fu Xi Bone" running from the forehead to the top of the head, the person will never need to go to court. If the "Yi Ma" position on the side of the forehead is full and turns toward the head with a harmonious appearance, the person will never get into legal trouble. If this area is bright, smooth, and clean, the person will achieve high status and stand out. If the forehead angle is prominent and strong, even if legal issues arise, the person can resolve them with the help of a nobleman. However, if there are markings, depressions, or damage in this area, the person is prone to sudden misfortunes. If the eyes are red like a red carp, the person is certain to commit a crime. A poem says: The "Official Rank Palace" should be carefully examined, and it must be in harmony with the "Shan Gen," "Tian Cang," and "Di Ku." If this area suddenly becomes bright and smooth without any markings or points, it indicates that the person will hold an official position and enjoy long-term prestige.

位居天倉，接連地閣。天地相配，平生福祿滔滔。頭圓額窄，知苦在初年。額大頭尖，困苦還來晚景。眉高耳聳，還可榮身。眉低耳枯，休言福德。詩曰：福德天倉地閣圓，五星光照福綿綿，若還缺陷並尖破，衣食平生更不全。

The "Fortune Virtue Palace" is located on the side of the forehead at "Heavenly Granary," connecting downward to the chin at "Earthly Pavilion." When "Heaven" (Heavenly Granary) and "Earth" (Earthly Pavilion) are well matched, one's life is filled with continuous blessings and good fortune. If the head is round but the forehead is narrow, one will suffer hardship in early years; if the forehead is wide but the head is pointed, one will face difficulties in old age. Those with high eyebrows and prominent ears may achieve honor and success; however, those with low eyebrows and withered ears will have little to do with fortune and virtue. A poem says: The "Fortune Virtue Palace" requires both "Heavenly Granary" and "Earthly Pavilion" to be full and complete. If the five stars (the two ears, forehead, mouth, and nose) are bright and smooth, then blessings will flow continuously. But if there are defects, sharpness, or damage, one's whole life will lack even basic necessities like food and clothing.

相貌者乃總論也，先觀五嶽，次察三停。若五嶽朝天，三停平等，行坐威嚴，為人尊重，此人富貴多榮。如五嶽歪斜，三停不正，一世貧苦。額主初限，鼻主中限，水星地閣主未限。有一陷，斷為凶惡。詩曰：相貌須教上下停，三停平等更相生，若是一處無均配，不是滔滔高福人。

The "Appearance Palace" is a general overview: first examine the "Five Mountains," then observe the "Three Stops." If the Five Mountains face upward and the Three Stops are of equal length, the person will have dignity in walking, sitting, and standing, and will be respected by others, thus achieving wealth and honor. If the Five Mountains are crooked and the Three Stops are uneven, the person will suffer poverty throughout their life. The forehead represents early years (the initial period), the nose represents middle age (the middle period), and the mouth (Water Star) and the lower part of the face (earth terrace) represent old age (the final period). If any of the Three Stops is sunken, it indicates misfortune. A poem says: to examine the Appearance Palace, one should look at the upper, middle, and lower Three Stops. They should be of equal length and mutually supportive; if any part is uneven, then it is not the case of a person with abundant blessings and great fortune.

1、頭圓一尺，面如滿月，背厚腰圓，封侯萬里。2、行坐威強，鐵面銀牙，虎頭背闊，封侯之相。3、聲如巨雷，肉堅骨壯，眼圓虎鬚，侯爵之相。4、面白如銀，睛彩如金，封侯之品。5、長眉鳳目，龍準大頦，出將入相。6、三十六齒，口能容拳，宰相之職。

First, those with a head circumference of one chi, a face as full as a full moon, a thick back and a round waist can be granted a marquisate far away. Second, those who carry themselves with authority in walking, sitting, or standing, with a dark and bright face like iron, white teeth like silver, a head like a tiger's and a broad back, are destined for a marquisate. Third, those with a voice like a thunderclap, solid muscles, strong bones, round and large eyes, and whiskers like a tiger's whiskers are of the rank of a marquis. Fourth, those with a face as white as silver and eyes shining with golden light are of the rank of a marquis. Fifth, those with long eyebrows, eyes like phoenix eyes, a nose like a dragon's snout (prominent and commanding), and a broad lower jaw can become a general or a prime minister. Sixth, those with thirty-six teeth and a mouth large enough to hold a fist can serve as a prime minister.

7、頭長五寸，朝上者為龍閣，主宰相。8、腰圓生漆，黑子俱毫，主玉帶一身。9、肉如玉，光如玻璃，紅如火，主國公宰輔。10、步闊三尺，身大頭圓，為龍步虎頭，王侯。11、上身如軸，四肢如綿，一品公侯。12、龍睛牛曲，官至尚書。

Seventh, those with a head length of five inches and pointing upward in a bowing posture are called 'Dragon Pavilion,' indicating the position of a prime minister. Eighth, those with a round and solid body, black and shiny skin like lacquer, and black moles on their body each covered with fine hairs, will wear a jade belt around their waist (indicating high official rank). Ninth, those with skin as smooth as jade, as bright as glass, and as red as fire, can become a national marquis or chancellor. Tenth, those with a stride width of three feet, a tall body, and a round head, are called 'Dragon Step Tiger Head,' indicating the position of a king or marquis. Eleventh, those with an upright upper body like a carriage axle and limbs flexible like silk, are first-class marquises or dukes. Twelfth, those with eyes like dragon eyes and a gaze that is winding and reserved like a cow's, can attain the position of a minister of the ministry.

13、馬面鳳睛，官居一品。14、五嶽朝上，當朝一品。15、五官俱正，位列王侯。16、玉露得全，國師之職。17、五反俱全，極貴之相。18、目有夜光，一品之職。以上十八上貴，內有一件破相亦不得貴。

Thirteenth, if the face is long like a horse's face and the eyes are like phoenix eyes, then one holds the rank of first class official. Fourteenth, if the five mountains (forehead, both cheekbones, nose, and chin) all incline upward, then one is a first class official of the present dynasty. Fifteenth, if all five organs are properly formed, one ranks among kings and dukes. Sixteenth, if the five exposed parts (eyes that are visible but not bright, nose that is exposed but not upturned, lips that show teeth but not lifted, ears that are visible but do not lose their pearl-like quality) all conform to the standards and none of the patterns are broken, one can be appointed as the national master. Seventeenth, if all five abnormal features are fully present and form a special pattern, it is a sign of supreme wealth. Eighteenth, if the eyes still have light in the dark, it indicates a rank of first class official. Among these eighteen signs of supreme nobility, if any one of them is broken, one will not attain this level of honor.

1、神清氣足，可許腰金。2、目形貫神，可入翰林。3、頭圓足厚，身正格正，二三品職。4、音清語實，舌紫唇紅，食祿百石。5、身香肉滑，皮潤血明，清高之職。6、睛大有神，口大有稜，鼻大有梁，南面之職。

First, those whose spirit is clear and vital energy is abundant may be expected to wear a golden seal. Second, those with upright eyes and concentrated spiritual light may enter the Hanlin Academy. Third, those with a round head, thick legs, upright body, and proper structure may hold positions of second or third rank. Fourth, those with clear voice, solid speech, purple tongue color, and red lips may receive a salary of a hundred stones. Fifth, those with a fragrant body, smooth skin, moist skin, bright blood color may hold high and clean positions. Sixth, those with large and bright eyes, large and angular mouth, and large nose with a bridge may serve as local officials facing the south.

7、背高肚大，聲響眉高，主琴堂之職。8、三停得正，五六得配，均位到金。9、耳白過面，當為侍臣。10、神足於形，入得翰林。11、額高三寸，可有威權。12、一雙秀目兩弓眉，為官。

Seventh, those with a high and thick back, a full abdomen, a loud voice, and high eyebrows can govern a county (the qin tang is the official hall of a county magistrate). Eighth, those with a properly proportioned 'three divisions' and well-matched 'five organs' and 'six viscera' can attain the status of wearing a golden belt and purple robe. Ninth, those with white ears that are brighter than their face can serve as attendants to the king. Tenth, those whose spirit is full and whose form matches their spirit can enter the Hanlin Academy. Eleventh, those with a forehead high enough to reach three inches can possess authority. Twelfth, those with a pair of clear eyes and eyebrows shaped like curved bows can hold official positions.

13、印堂開一寸，輔角起門稜，為利為道。14、眉直睛圓，準正口方，乃是諫官忠臣。15、印開口大，眉橫，父犯前程。16、額有川紋，耳珠朝海，白手中年大顯。17、臍深一寸，腰大四尺，可保三邊卦印。18、臂長三尺，可保位到邊將。以上十八中貴，不宜破損，如有一件不達，亦不好也。

Thirteenth, if the imprint between the eyebrows is broad and extends one inch, or if the temples and the cheekbones are prominent and angular, then whether seeking profit or pursuing a righteous path, one can achieve success. Fourteenth, if the eyebrows are level and straight, the eyes are round and bright, the nose is upright and proper, and the mouth is wide and square, then one is a loyal minister who dares to advise the sovereign. Fifteenth, if the imprint between the eyebrows is broad, the mouth is wide, and the eyebrows are spread out, then one can rely on the legacy of one's father to advance in career. Sixteenth, if there is a '川' character mark on the forehead and the earlobe points toward the mouth (海口), then one can start from nothing and become prominent in middle age. Seventeenth, if the navel is deep by one inch and the waist circumference is as wide as four feet, then one can be entrusted with defending the three borders and be awarded the general's seal. Eighteenth, if the arms are three feet long, then one can be appointed as a border general. Among these eighteen signs of noble destiny, none should be damaged; if any one of them is lacking, then the fortune is ruined.

1、眉高額高，納粟供承之職。2、耳厚唇厚，承差知印之官。3、頭圓不過九品。4、腰圓不過提牌。5、眉潤印寬，可為都吏。6、唇紅齒厚，當作前程。

First, those with high eyebrows and a high forehead may attain an official title obtained through the purchase of grain. Second, those with thick ears and thick lips may serve as clerks handling official seals and documents. Third, those with a round head but otherwise ordinary features may only reach the rank of the ninth grade. Fourth, those with a round waist but otherwise ordinary features may only serve as a messenger carrying a sign. Fifth, those with moist eyebrows and a broad forehead may become a chief clerk. Sixth, those with red lips and thick teeth may secure some official position.

7、一身肉濁，堅如鐵，急去求武。8、骨向侍配，可許異路功名。9、眼大睛黃眉散，不過典史。10、頭圓口潤梁低，首領之人。11、頭圓平大，眉壓眼，僧綱道紀。12、手粗足厚腰圓硬，傳報軍情。

Seventh, if one's body is solid and muscular, hard as iron, one should hurry to join the army for a military position. Eighth, if the bone structure is coarse but well-proportioned with the whole body, one may attain official rank through non-traditional means (not through the imperial examination). Ninth, if one has large eyes, yellowish pupils, and scattered eyebrows, one can only serve as a county clerk. Tenth, if one has a round head, moist lips, and a low nose bridge, one can become a leader in the government office. Eleventh, if one has a round and flat head and eyebrows that cover the eyes, one can serve as a 'Sangang' or 'Daojilu', which are official positions responsible for managing monks and Taoist priests. Twelfth, if one has thick palms, thick soles, and a round, firm waist, one can be assigned the duty of conveying military intelligence.

13、體正身長腰厚，漢為巡檢。14、色暗生明，倉官稅課之人。15、陂池鵝鴨運金縷，可為河沌。16、一面如蒙，驛馬遲運。17、三陽一潤，佐貳衙門。18、何故官為嶽，雙目若生塵。

Thirteenth, those with upright form, tall stature, and thick waist can serve as patrol officers. Fourteenth, those whose complexion was originally dark but has turned bright can serve as warehouse officials or tax collectors. Fifteenth, those whose qi reaches the lower jaw's 'Golden Thread' from the 'Bipi' and 'Eya' areas on the sides of the mouth can manage river crossings. Sixteenth, those whose face appears as if covered with a mist have slow post horse movement and are not favorable for going out. Seventeenth, those with one moist area in the 'Sanyang' region beneath the eyes can serve as deputy officials in the government office. Eighteenth, why do some people hold high official positions like mountains yet have eyes that seem dusty? Such people, despite their high rank, will ultimately remain dull and unclear.

1、兩眼浮光，2、桃花之面，3、血不華色，4、肉軟如綿，5、面多斑點，6、眼角低垂，7、搖手擺頭，8、面顴兩陷，9、面肉堆浮，10、眼露白光，11、口角生紋，12、鵝行鴨步，13、斜視偷觀，14、自言自語，15、腰細肩寒，16、乳頭白下，17、皮細如紗，18、面大鼻小。

A woman has seventy-two signs of low character; if she possesses any one of them, she is likely to have secret relationships and immoral behavior. First, her eyes are dull and lack luster. Second, her face shows a red, flushed appearance. Third, her blood is insufficient to produce a healthy complexion. Fourth, her skin is soft like cotton. Fifth, she has many spots on her face. Sixth, her eyes droop downward. Seventh, she moves her hands and head while speaking. Eighth, her cheekbones are sunken and lack flesh. Ninth, her facial muscles are loose and sagging. Tenth, her whites of the eyes are prominent and show a bright white light. Eleventh, there are fine lines around her mouth. Twelfth, she walks in a clumsy, waddling manner. Thirteenth, she looks sideways at others. Fourteenth, she talks to herself alone. Fifteenth, her waist is weak and her shoulders are thin and hunched. Sixteenth, her nipples are pale and drooping. Seventeenth, her skin is thin like silk. Eighteenth, her face is large and her nose is small.

19、齒白如玉，20、唇白不厚，21、一步三搖，22、一言三斷，23、語言泛雜，24、頭大無髮，25、行如雀步，26、談笑頻阻，27、見人掩面，28、身如風柳，29、獐頭鼠耳，30、縮頭伸舌，31、皮白如粉，32、一唇自動，33、皮滑舅油，34、側面垂頭，35、未語先笑，36、豚嬌胸高。

Nineteenth, the teeth are white like jade, glaring. Twentieth, the lips are pale and thin. Twenty-first, when taking a step, the body sways three times. Twenty-second, when speaking, the words are broken and repeated three times. Twenty-third, the speech is superficial and disorderly. Twenty-fourth, the head is large but the hair is sparse. Twenty-fifth, walking is like a quail, jumping one step at a time. Twenty-sixth, when laughing or talking, the speech is frequently blocked. Twenty-seventh, when seeing people, one covers the face. Twenty-eighth, the body is soft like willow branches in the wind. Twenty-ninth, the head is small like a hare and the ears are small like a mouse. Thirtieth, the neck is hunched and the tongue is stuck out. Thirty-first, the skin is white like powdered. Thirty-second, the lips tremble even without speaking. Thirty-third, the skin is slippery like oil. Thirty-fourth, the face is turned sideways and the head is lowered. Thirty-fifth, before the words come out, one laughs. Thirty-sixth, the hips are thin and small while the chest is high and prominent.

37、面全兩陷，38、臍凸近下，39、額尖腳搖，40、嬌豚無腮，41、唇青如靛，42、陰戶無毛，43、笑若馬嘶，44、托腮咬指，45、鶴腿蠻腰，46、陰毛如草，47、欺氣伸腰，48、長面圓睛，49、回頭頻顧，50、陰戶生光，51、嬌豚唇掀，52、坐不安穩，53、額廣髮深，54、舉止疑迷。

Thirty-seventh, both sides of the face (cheeks or temples) are sunken. Thirty-eighth, the navel is protruding and positioned lower than usual. Thirty-ninth, the forehead is sharp and when sitting, the legs move about restlessly. Fortieth, the buttocks are small and the cheeks are devoid of flesh. Forty-first, the lips are blue like indigo. Forty-second, there is no hair on the genital area. Forty-third, when laughing, it sounds like a horse's neigh. Forty-fourth, the hands support the cheeks and the mouth bites the fingers. Forty-fifth, the lower legs are thin like a crane's legs while the waist is thick and strong. Forty-sixth, the pubic hair is disordered like dry grass. Forty-seventh, one tends to sigh and stretch the body frequently. Forty-eighth, the face is long and the eyes are round. Forty-ninth, when walking, one frequently turns the head and looks around. Fiftieth, the genital area shows an oily sheen. Fifty-first, the buttocks are small and the lips are lifted. Fifty-second, sitting is unstable. Fifty-third, the forehead is wide but the hairline is pressed low. Fifty-fourth, the movements are hesitant and confused.

55、如馬換蹄，56、鼠齒鬼牙，57、眼閉眉威，58、長身短項，59、指短腰偏，60、蛇行鼠餐，61、頭偏額窄，62、飲食無盡，63、背陷腹小，64、鼻仰朝天，65、剔齒過步，66、項細眉寒，67、腿上生毛，68、無事自驚，69、站立偏斜，70、睡夢帶啼，71、性情多變，72、別齒弄衣。

Fifty-five, when standing, the legs move like a horse changing its hooves continuously. Fifty-six, the teeth are small like a mouse's and uneven like ghost teeth. Fifty-seven, the eyes are half-closed with a fierce aura between the eyebrows. Fifty-eight, the body is long but the neck is short. Fifty-nine, the fingers are short and the waist is crooked. Sixty, walking like a snake and eating like a mouse gnawing. Sixty-one, the head is tilted and the forehead is narrow. Sixty-two, eating greedily without restraint. Sixty-three, the back is sunken and the abdomen is small. Sixty-four, the nostrils are upturned towards the sky. Sixty-five, brushing teeth while walking. Sixty-six, the neck is weak and the eyebrows are sparse with a cold aura. Sixty-seven, coarse hair grows on the legs. Sixty-eight, being startled without cause. Sixty-nine, the body is leaning to one side when standing. Seventy, crying in dreams. Seventy-one, a fickle temper. Seventy-two, biting the teeth and constantly fidgeting with the sleeves.

1、黃髮拳髮，2、睛赤睛黃，3、獨顴生面，4、額有螺旋，5、額有紋痕，6、印有懸針，7、面長口大，8、面瘦生筋，9、面尖臂窄，10、面滯如泥，11、地閣偏斜，12、項露骨節，13、性急如火，14、神濁氣粗，15、白氣如粉，16、年壽起節，17、粗骨大手，18、肩背偏斜。

A woman has thirty-six physical characteristics that indicate a tendency for misfortune, conflict, injury, or damage. First, her hair is yellow and curly. Second, her eye whites are red or yellow. Third, her entire face is flat with only the two cheekbones prominent. Fourth, there is a spiral-shaped hairline on her forehead. Fifth, there is a mark or scar on her forehead. Sixth, there is a straight vertical line called a "suspended needle mark" on her forehead. Seventh, her face is long and her mouth is large. Eighth, her face is thin and her veins are visible. Ninth, her face is sharp and narrow, and her shoulders and arms are narrow. Tenth, her face has a dull, muddy color. Eleventh, her lower jaw and chin are crooked. Twelfth, her neck bones are visible. Thirteenth, her temper is as quick as fire. Fourteenth, her spirit is dull and her breathing is heavy. Fifteenth, there is a white mist-like appearance on her face, as if powdered. Sixteenth, there is a raised bone on the part of her nose between the year and life lines. Seventeenth, her bones are thick and her palms are wide. Eighteenth, her shoulders and back are crooked and uneven.

19、喉結齒大，20、髮硬骨硬，21、面生三角，22、聲大如雷，23、少年落髮，24、肉冷如水，25、額高面陷，26、天大地小，27、耳反無輪，28、眼大睛圓，29、山根低陷，30、夜睡多呼，31、嘴如吹火，32、鼻內生毛，33、命門骨高，34、面如雷公，35、骨起腮高，36、面白如粉。

Nineteenth, the Adam's apple is prominent and the teeth are coarse. Twentieth, the hair is hard and the bones are also hard. Twenty-first, the face is triangular in shape. Twenty-second, the voice is loud like thunder. Twenty-third, hair falls out at a young age. Twenty-fourth, the skin is cold like water. Twenty-fifth, the forehead is high and the middle of the face is sunken. Twenty-sixth, the upper part of the face has a large forehead while the lower part has a small chin. Twenty-seventh, the ears are turned outward and lack an inner fold. Twenty-eighth, the eyes are large and the eyeballs are round. Twenty-ninth, the mountain root is low and sunken. Thirtieth, one snores a lot while sleeping at night. Thirty-first, the mouth is puckered as if blowing fire. Thirty-second, there is hair growing inside the nostrils. Thirty-third, the bone at the front of the ear is high and prominent. Thirty-fourth, the face appears fierce and terrifying like a thunder god. Thirty-fifth, the cheekbones are prominent and the jawbones are high. Thirty-sixth, the face is white like it has been powdered.

1、無眉不立，2、聲破不立，3、雙目深陷，4、鼻陷深低，5、臍小淺凸，6、股肱無色，7、腰圓三圍，8、乳頭不起，9、肉重如泥，10、一面滯色，11、肉多骨少，12、三陰如岱。

There are twenty-four types of solitary features in women, and those who possess them will find it difficult to have a husband or children, indicating a poor and destitute destiny. The first is having no eyebrows, which prevents the family from prospering. The second is a broken or hoarse voice, which also prevents the family from prospering. The third is deep-set eyes. The fourth is a collapsed and low nose bridge. The fifth is a small, shallow, and protruding navel. The sixth is the lack of full and firm muscles in both upper arms and lower legs. The seventh is a round and thick waist, as swollen as three measures. The eighth is flat and non-prominent nipples. The ninth is heavy and clumsy body muscles, as if made of mud. The tenth is a face with a dull and dark complexion. The eleventh is more flesh than bone. The twelfth is darkness in the area of the 'three yin' beneath the right eye, as if covered with dark clouds.

13、面尖耳小，14、有顴無腮，15、也類男人，16、唇白舌青（如犯此者必有疾病），17、陰陽混雜（眼乃子宮，不可黑白不分），18、三十前發，19、雷公吹火，20、髮不滿尺，21、無腹無臀，22、肉浮血滯，23、地大天小，24、皮薄骨細。

Thirteenth, the face is sharp and narrow with short ears. Fourteenth, there are cheekbones but no flesh on the cheeks. Fifteenth, the appearance and mannerisms resemble those of a man. Sixteenth, the lips are pale and the tongue is blue; old annotations say that those who commit this are sure to have illness. Seventeenth, the eyes have a mixture of yin and yang; old annotations say that the eyes are the external manifestation of the uterus, so they should not be unclear or mixed in black and white. Eighteenth, hair falls out before the age of thirty. Nineteenth, the face resembles a thunder god with a mouth that is contracted as if blowing fire. Twentieth, the hair does not grow longer than a foot. Twenty-first, there is no flesh on the abdomen and the hips. Twenty-second, the muscles are weak and the blood color is dull. Twenty-third, the lower part of the face, the chin area, is large while the upper part, the forehead, is small. Twenty-fourth, the skin is thin and the bones are delicate.

1、行步周正，2、面圓體厚，3、三停俱配，4、容貌嚴整，5、五官俱正，6、坐狀俱正，7、不泛言語。

A woman possesses seven virtues that bring prosperity to her husband and excellence to her sons. The first is proper and upright gait. The second is a round face and sturdy body. The third is the harmony of the upper, middle, and lower parts of the face. The fourth is a dignified and solemn appearance. The fifth is the correctness of all five organs. The sixth is an upright posture when sitting. The seventh is speaking without being superficial or talkative.

1、平素不於人色，2、苦難中無怨，3、節飲食，4、聞事不驚，喜能尊驚。

A woman possesses four virtues, and those who possess them will surely have a noble son. First, she does not show anger to others in daily life. Second, she remains without complaint even in hardship. Third, she controls her diet with moderation. Fourth, she remains calm when hearing news, and remains composed and does not lose control even in times of joy.

男以神為主，女以血為主。凡男人血衰則病多，血旺則病少。凡女相皮薄、皮急、尖削、血衰、氣短、神粗豈能長壽？凡女人神足皮厚，皮寬肉實骨正，自然福壽之婦。詩曰：血衰皮急命能全，皮薄枯乾壽不堅，若是皮寬逆血旺。

Men are governed by spirit, while women are governed by blood. When a man's vital energy and blood are weak, he tends to fall ill more often; when they are strong, he tends to be healthier. If a woman has thin skin, tight skin, a sharp and narrow appearance, weak blood and vital energy, short and labored breathing, and a coarse and turbid spirit, how can she expect to live long? If a woman has abundant spirit, thick and solid skin, plump and firm flesh, and straight bones, she naturally becomes a woman of fortune and longevity. The poem says: those with weak blood and tight skin will not live long; those with thin and dry skin will not have a firm lifespan; if the skin is broad and supple and the blood and vital energy are strong—here the original text is missing some words, and the last sentence is lost, leaving only three lines of the poem.

1、水形有髮，2、木形有髮，3、臥蠶低暗，4、判官形恢，5、眉疏髮少，6、蠶肉生暗，7、頭尖額削，8、華蓋額低，9、水形額削，10、睛黃髮赤，11、乳頭白小，12、乳頭不起，13、鼻上生紋，14、口角紋多，15、陰上無毛，16、陰毛逆生，17、眼陷成坑。

Men with fifty-one isolated physical features are considered difficult to have children. The first is a person with a water form who has excessive hair. The second is a person with a wood form who has excessive hair. The third is when the flesh under the eyes is low, dark, and dull. The fourth is when the face is fierce and resembles the judge in the temple. The fifth is when the eyebrows are sparse and the hair is also thin. The sixth is when the flesh on the area under the eyes shows a dark color. The seventh is when the head is sharp and the forehead is narrow. The eighth is when the heavenly cover bone, which is between the two suns and the forehead, exists but the forehead is low. The ninth is when a water form person has a narrow and sunken forehead. The tenth is when the eyes are yellow and the hair is reddish. The eleventh is when the nipple is white and small. The twelfth is when the nipple is not prominent. The thirteenth is when there is a mark on the nose bridge. The fourteenth is when there are many lines around the mouth. The fifteenth is when there is no hair on the private part. The sixteenth is when the hair on the private part grows backward. The seventeenth is when the eye sockets are deep and sunken.

18、羅漢形狀，19、回回鼻塌，20、獨顴生面，21、獨鼻孤峰，22、頭大面小，23、面大鼻小，24、額上三紋，25、面色如粉，26、陽囊無紋，27、光華白粉，28、肉重如泥，29、肉浮又軟，30、肉浮如泥，31、肉多骨少，32、血不華色，33、面如嬌皮，34、人中短淺。

Eighteen, the appearance is thin and gaunt like a Bodhisattva. Nineteen, the nose bridge is sunken like that of a foreigner. Twenty, the face is only prominent at the two cheekbones. Twenty-one, the nose alone rises high like an isolated peak. Twenty-two, the head is large while the face is small. Twenty-three, the face is large while the nose is small. Twenty-four, there are three horizontal lines on the forehead. Twenty-five, the complexion is white like powdered face. Twenty-six, there are no wrinkles on the scrotum. Twenty-seven, there is a faint white glow on the face like a layer of powder. Twenty-eight, the muscles are heavy like mud. Twenty-nine, the muscles are flabby and soft. Thirty, the muscles are swollen like rotten mud. Thirty-one, there is more flesh than bone. Thirty-two, the blood and qi are insufficient to produce a good complexion. Thirty-three, the skin is tender and thin like that of a child. Thirty-four, the philtrum is short and shallow.

35、一身無毫，36、骨冷精寒，37、全身肉冷，38、皮血枯焦，39、內宮聲音，40、內宮形象，41、蛇皮蛇眼，42、富公嘴吧，43、馬面龍睛，44、皋目雉睛，45、猢猻頭臉，46、鷹腮面空，47、蛇行鼠步，48、骨圓肉浮，49、三闊無脈，50、賢脈不起，51、手骨粗躁。

Thirty-fifth, the whole body has no hair. Thirty-sixth, the bones are clear and cold, and the vital energy is deficient and cold. Thirty-seventh, the whole body is cold. Thirty-eighth, the skin is dry and withered. Thirty-ninth, the voice is sharp and thin like that of a palace attendant. Fortieth, the appearance and posture resemble that of a palace attendant. Forty-first, the skin is rough like a snake's and the eyes are cold and sharp like a snake's. Forty-second, the mouth is flat and hard like that of a wealthy official's statue. Forty-third, the face is long like a horse and the eyes are sharp like a dragon's. Forty-fourth, the eyes are shaped like the horn of a deer and the pupils are mottled like those of a wild chicken. Forty-fifth, the head and face are thin and small like a monkey. Forty-sixth, the cheekbones are sharp like an eagle's and the cheeks are hollow. Forty-seventh, the gait is like a snake moving or a mouse scurrying. Forty-eighth, the joints are round and full while the muscles are weak and floating. Forty-ninth, the chest, waist, and buttocks are wide but lack full blood circulation. Fiftieth, the kidney pulse does not rise. Fifty-first, the hand joints are rough.

犯一件者，子不能送終，老困之相。1、鬚分燕尾，2、鬢直無索，3、子須羊尾，4、臥蠶低暗，5、乳頭朝下，6、牛肉朝上，7、眉毫嬌上，8、鬚多無髮，9、一面皺紋，10、眼下生毛。

A man with any of these ten patterns will have sons who cannot attend his funeral, indicating a sign of hardship in old age. First, his mustache splits like a swallow's tail. Second, his sideburns are straight and stiff, not forming strands. Third, the beard beneath his chin is hard and straight like a sheep's beard. Fourth, the depression beneath his eyes is low, dark, and dull. Fifth, his nipple points downward. Sixth, the flesh around his nipple (referred to as 'beef' here) instead curls upward. Seventh, there is a long hair in the middle of his eyebrows that points upward. Eighth, he has a lot of mustache but little hair. Ninth, his face is full of wrinkles. Tenth, there is hair growing below his eyes.

1、鬚多無索，2、鬚多鼻小，3、顴骨高，4、天倉陷，5、山根斷，6、魚尾低，7、奸門深，8、羅漢判官，9、三尖六削，10、魚尾紋深（魚尾一紋一妻）。

A man has ten patterns that indicate he will be cruel to his wife. First, his beard is abundant but not in neat strands. Second, his beard is thick but his nose is small. Third, his cheekbones are high. Fourth, the area on the side of his forehead called Heavenly Granary is sunken. Fifth, the bridge of his nose is broken. Sixth, the corners of his eyes and the area beneath them are low. Seventh, the corners of his eyes and the area beneath them are deep. Eighth, his appearance is like a Bodhisattva or a judge, appearing dry and fierce. Ninth, his head, face, and chin are sharp and narrow, and all the six vital parts are deficient. Tenth, there are deep lines at the corners of his eyes. Old annotations say that each line at the corners of the eyes indicates the loss of one wife.

寒者，六府不停，三停不配，五行不得。為依一局失垣，星辰失陷，位難有志，亦不顯達，乃一生寒滯之相也。通者，可原可取，因部位不勻，氣色不配，連年困苦，忽得一位要取，氣色一開，天子有青雲之志，庶民有德澤綿綿。

the so-called "cold" : the "six organs" are not balanced, the "three parts" are not harmonized, and the Five Phases are not in their proper positions. This is like a star chart where the original constellations are lost and the stars are each in their own fallen positions. Although one may have aspirations, they cannot be realized, and success is not attained, indicating a lifelong state of obscurity and stagnation.the so-called "communication" : there is originally something that can be understood and taken advantage of, but due to unevenness in the facial features and mismatched color tones, one suffers from hardship for several consecutive years. Suddenly, a crucial part gains color and vitality, and once the color is established, those who are rulers will have the ambition to rise straight up to the clouds, while common people will also have enduring virtue and benevolence.

得者，因上述部位不好，下述卻好，一行到好處，自然得。失者，乃氣色好，部位不好。書云：氣色定行年休咎。

the so-called "得": if the previous area is not good, but the next area is good, when the flow year arrives at the good area, one naturally gains something.the so-called "失": even if the complexion is good but the area is not good, one will eventually lose. The book of physiognomy says: the complexion determines the fortune and misfortune of the current year's flow year — the area is the root, and the complexion is the application; both should be considered together.

凡病者，不過災疾也，應在疾厄宮看此宮，青暗不過小疾，此宮黑赤色，不過有災，非主死。凡口、準、命、耳，此四宮犯相剋之氣色，即死無疑。克乃五行相剋之理，不可不看詳細。一面加蒙，必遭大難。天庭色滯，必遭大難。邊地色暗，必遭大難。

the so-called "disease," is nothing more than illness, which manifests in the "Ji E Gong" (the area of illness and misfortune, covering the mountain root, year position, and longevity position). One should look at the color of this area: if it is dark green, it indicates only a minor illness; if it shows black or red, it indicates some misfortune, but not death. However, if the four areas of the mouth (Water Star), the tip of the nose (Earth Star), the命宫 (Imperial Palace, also known as Yintang), and the two ears (the two stars of Metal and Wood) show colors indicating mutual control among the Five Elements, then death is certain.the so-called "control" refers to the principle of mutual control among the Five Elements, which must be examined carefully. If the entire face appears as if covered with a layer of mist, great calamity is certain; if the "Tian Ting" (the forehead area) shows dull and dark color, great calamity is certain; if the "bian di" (the side of the forehead) shows dark and dull color, great calamity is certain.

邊地起赤雲，唐太宗有金營，百曰縲洩。印堂生暗黔，關雲長有失馬之驚。準頭孟堂君夜津闊津。奸門忽暗，劉玄德有長坡之厄。雙顴如火，楊六郎失職困成川。赤邊三關，楊文廣困柳州三載。印堂暗、顴骨青，伍子胥貴劍走范陽。耳朦額暗，韓文公風雪走潮陽。赤起太陽，陳巡檢梅林尋申陽（失妻之說）。年壽暗如泥，齊孝仁遭失牛。

This section uses historical figures to illustrate how a particular complexion appears on the face when one is in trouble. On the sides of the forehead, "border land" shows red clouds, as Tang Taizong was trapped in the enemy's camp for a hundred days and was imprisoned. The "yintang" area becomes dark, as Guan Yunchang was startled by losing his horse. The "zhun tou" area shows a bad color, as Meng Changjun fled at night through Hangu Pass. The "jian men" (eye tail) suddenly darkens, as Liu Bei faced danger at Changbanpo. Both "quan gu" (cheekbones) turn red like fire, as Yang Liuang was demoted and confined to the border. The "border land" and the area around the three passes turn red, as Yang Wengang was trapped in Liuzhou for three years. The "yintang" becomes dark and the "quan gu" turn blue, as Wu Zisun fled with a sword to Fanyang. Both ears are dim and the forehead is dark, as Han Yu endured wind and snow while being exiled to Chaozhou. The "sun yang" (above the eye tail) shows a red color, as Chen Xunjian searched for his wife who had been captured by Shen Yanggong in Meiling—old notes say this is the sign of losing a wife. The "nian shang" and "shou shang" areas are dark like rotten mud, as Qi Xiaoren suffered the loss of a cow.

以上端不過氣色不好，故有此難，氣色一開安保榮，此乃相貌原好，因氣色不好，故暫守困，色若鮮明，氣若和潤，可保萬里飛高俱無阻滯。此書相周體諸事俱完，尚有行、坐、臥、食、語、笑乃係身外六法，另詳於後。

The people mentioned above were only temporarily suffering from poor complexion, which led to these misfortunes; once their complexion improves, they will naturally be safe and prosperous. They originally had good appearances, but were temporarily confined due to poor complexion. If their complexion is bright and their breath is smooth and moist, they can achieve great success without any obstacles. This book has now completed the explanation of the physiognomy of all parts of the body. There are still six other aspects of physiognomy, namely walking, sitting, lying down, eating, speaking, and laughing, which belong to the six external forms of physiognomy, which will be discussed in detail in the following sections.

凡行欲正直昂然，不可偏歪曲屈。步欲潤，頭欲直，腰欲挺、胸欲硬。凡偏體搖頭，蛇行雀步，腰折頂歪，俱不好之格。詩曰：行如流水步行來，體直頭品身項停，若是搖頭過步者，田園敗盡老來貧。

Walk with your posture upright and straight, dignified and noble, without leaning or curling. Your steps should be calm and measured, your head held straight, your waist lifted, and your chest firm. If while walking your body leans to one side, your head moves about randomly, like a snake winding its way or a sparrow leaping, with a bent back and a slanted head, these are not good postures. A poem says: walking smoothly like flowing water, the body straight, the head upright, and the body and neck in harmony. If one sways the head and takes overly large steps, it will lead to the ruin of the fields and poverty in old age.

凡坐欲端正、嚴肅。男女一同。不欲體捷身動足貌頭垂，凡此皆不足之相也。坐若丘山者，主大貴。坐若肩圓項正體平，起坐舒緩，此皆貴人之相。詩曰：坐若丘山穩且平，為人忠孝立功勳，皆是頭搖並足動，頑愚下賤不須論。

One should sit upright and solemnly, regardless of gender. One should not be light-hearted and restless, with legs moving constantly or head hanging down, as these are signs of inferiority. Sitting like a mountain, steady and solid, indicates great fortune. When sitting, shoulders should be rounded and full, neck straight, body balanced, and movements when rising or sitting should be calm and unhurried. These are the characteristics of a nobleman. The poem says: sitting like a mountain, steady and level, indicates a person who is loyal and filial, and capable of achieving great accomplishments; if one shakes his head and moves his legs restlessly, he is a foolish and lowly person, and there is no need to say more.

臥乃寐之安，不可不穩。凡臥如龍之盤，如犬之曲，乃貴人之相。凡睡將手抱頭者，善明詞訟。長腳長手，為停尸，大不好也。睡長夢自言自語者，乃狂詐之徒。書云：只因夢裡多狂語，每向人前狂語多。凡睡將背朝天者，主餓死。睡中搖足者，乃上等人之相。睡起者，主夭。不閉眼者，惡死。又云，睡夢狂言奸詐，詐言詐人，開眼張口必遭刑。

Sleeping for stability, one must not be unstable. Sleeping in a posture like a dragon coiled or a dog curled up indicates the appearance of a nobleman. Sleeping with both hands clasped around the head suggests a person skilled in discerning lawsuits. If the hands and feet are stretched straight like a corpse, it is very bad. If one often dreams and talks to oneself in dreams, it indicates a person who is reckless and deceitful. The physiognomy book says: "Because of frequent狂言 in dreams, when awake, they also often speak recklessly in front of others." Sleeping on one's back facing the sky or lying face down is a sign of dying of starvation. If one's legs gently shake while sleeping, it is the appearance of a superior person. If one gets up immediately after lying down and cannot sleep peacefully, it indicates a short life; if the eyes remain closed while sleeping, it indicates a violent death. It is also said: those who speak recklessly in dreams are deceitful and often use false words to deceive others; those who sleep with eyes open and mouth open will surely suffer punishment.

食乃一身之主，宜無相法。凡食慾開大合小，速進食者為妙。猴食鼠餐不足道也。食多哽咽必主流徒。嗒嘴如豬者，難免凶死。項生如馬者，一世辛勤。

Food is the main sustenance for the entire body. Although it seems to have no form, there are actually methods to judge it. When eating, the mouth should open and close properly, taking one bite at a time. Eating quickly and efficiently is best. Those who grab food like monkeys or gnaw it like rats are not worth mentioning. Those who often choke while eating are destined to face difficulties of migration or displacement. Those who make noises like pigs while chewing are likely to meet a violent death. Those whose necks stretch out like horses while eating will have a lifetime of hard labor.

凡語言與聲音不同，聲音出於丹田，語言出於唇吻。故不同類人，人之語、唇、舌，勻停各緩不露齒為妙。如急焦亂泛者，乃下賤之相，一世無成也。詩曰：語要勻停氣要和，貴人語少小人多，若是泛言唇亂動，不離貧賤病多魔。

Speech and voice are not the same thing. Voice comes from the lower abdomen, while speech comes from the lips and teeth, so they should be considered separately. When a person speaks, their lips and tongue should be calm and measured, each moving smoothly without showing teeth or making a grimace. This is considered good. If someone speaks hastily, anxiously, or in a confused and superficial manner, this is a sign of low character and will lead to no success in life. The poem says: speech should be measured and steady, and breath should be calm and smooth. A nobleman speaks little, while a petty person talks much. If speech is superficial and the lips move restlessly, one is sure to suffer from poverty, illness, and misfortune.

凡笑乃喜這發，不欲反常。冷笑者多謀足智。藏情者一世奸貧。笑欲開口大、響，不欲閉口無聲者，如馬嘶皆不為美。開口長聲笑者賢，聲音喉內定賢奸，若是馬嘶猿猴叫，又貧又苦又無錢。

Laughter is the expression of joy, and it should not be abnormal. Those who are accustomed to cold smiles are usually cunning and intelligent. Those who hide their emotions while laughing are likely to be deceitful and poor throughout their lives. Laughter should be open and loud, not silent and concealed; laughter that sounds like a horse's neigh is also not good. A poem says: those who laugh aloud and freely are virtuous, and the sound of their laughter can determine whether they are virtuous or wicked; if laughter sounds like a horse's neigh or a monkey's cry, then they will be poor, suffering, and without money.

金木水火土，一身之體不出五行之外。夫金形人:面方耳正眉清目秀，唇齒得配，手小腰圓，白色，方是金形。若是聲高高如金，主大貴。若雜格主小貴。不宜滯，不宜赤。滯為土埋金，主困苦。赤在準頭三陽，主有災難，輕則破敗，重則主死。金形人不宜帶火。書云：部位要周全，三停又帶方，金形人人格，富貴把名揚。

The Five Phases consist of metal, wood, water, fire, and earth, and a person's physical form cannot escape these five elements. First, the "metal form" person: square face, properly positioned ears, clear eyebrows, and bright eyes, with lips and teeth in harmony, small hands and a round waist, and a pale complexion. This is considered the true form of metal. If the voice is high and clear, like the sound of metal or stone, it indicates great fortune; if the form is mixed and not pure, it only indicates minor fortune. The complexion of a metal form person should not be dull or red. A dull complexion indicates earth burying metal, leading to hardship; a red complexion on the bridge of the nose and under the eyes signifies disaster, light cases result in loss, and severe cases may lead to death. Metal form people should not have a fiery complexion. The book of physiognomy says: the facial features should be complete, and the three parts of the face should all display a square and upright appearance. If a metal form person meets this pattern, they will achieve wealth, honor, and fame.

凡木形人宜幹直秀長，睛清口潤神足，不偏削歪斜枯陷，腰圓體正，方可棟樑。偏削雲削，小人之相。浮筋露骨何須苦問？功名些須帶，大乃作水火通明，若是土赤金紅，不宜取用。有宜些金還求名之客。木削金重，一生成敗之人。書云：稜形瘦格凜凜更修藏秀氣。生眉眼方言作棟樑。

A person with the form of wood should have a straight, clear, and tall body, bright eyes, moist lips, and a full spirit, without being crooked, thin, slanted, or sunken. Their waist should be round and their body upright, only then can they be considered as a pillar. If their form is crooked, thin, or slanted, it is the appearance of a petty person. If their blue veins are prominent and their bones are exposed, there is no need to ask further about their future. Such people can only have a slight connection with fame and success. Those with the form of wood who receive the support of water and the illumination of fire are of the highest quality. However, if they have the red color of earth or the red color of metal (metal overcoming wood), they are not desirable. Those with a slight presence of metal can still strive for official rank. Those with a weak wood form and excessive metal energy will experience repeated success and failure. The book of physiognomy says: a person with a clear and sharp appearance, a dignified bearing, and hidden elegance, along with good eyebrows and eyes, can be considered as a pillar.

凡水形要骨正肉實色白，帶潤體發面回紋看如狀。面觀如仰，腹大殿大方是水形，不宜氣粗色黑，皮白如粉，面嫌肉浮，凡水形人骨少肉多浮，主夭，無鬚皮滑者無子。肉冷者亦無子。書云：眼大並眉粗，城郭要團王。上此相名真水，平生福自然。

Water type people should have straight bones, full muscles, fair and moist skin, a plump body, and a round face with a rounded and flowing appearance. Their face should look like an upside-down round plate, with a large abdomen and large buttocks. This is considered true water type. Water type people should avoid having heavy breathing and a dark complexion, and they should avoid having skin that is too white like powder, or a face with loose and floating muscles. If water type people have few bones and excessive, floating flesh, they are prone to early death. Those without beards and with smooth, slippery skin will not have sons, and those with cold skin will also not have sons. The book of physiognomy says: large eyes and thick eyebrows, and a round and complete face shape (the facial structure) are essential. Only when these features are present is it considered true water type, and prosperity will naturally come in their lives.

凡火形人上尖下闊形動燥鬚少面紅鼻嬌，不宜帶滯色。宜明潤。耳紅又鬚少，不宜腹大，不宜口大。凡火形貴　不過成職，富不過百金，非大富大貴之相也。凡火形形貌，三停又宜頭高方有子，不然子亦難招，書云：欲識火帶尖身體全淨腮邊少鬢。

The person with a fire form has a head that is narrow at the top and broad at the bottom, moves quickly and impetuously, has little beard, and a reddish face with a small nose. People with a fire form should avoid dull and dark colors, and instead prefer bright and lustrous ones. If the ears are red and the beard is sparse, they should not have a large abdomen or a large mouth. People with a fire form may achieve only limited positions in life and wealth not exceeding a hundred gold pieces; they are not destined for great wealth or high status. In terms of appearance, those with a fire form should have a well-proportioned face with the upper, middle, and lower parts balanced and a high forehead to have children; otherwise, it is difficult to have offspring. The classic says: to recognize a fire form, look for a body that is narrow at the top and broad at the bottom, a clean and bright appearance, and sparse hair on the cheeks and temples.

凡土形肥大敦厚，面重骨實皮高黑色，聲大如雷，項短頭圓，乃真土也。書云：端厚仍深重安詳，若泰山，心謀測度，信生人間。總論歌：木瘦金方水主肥，土形敦厚背如龜，上尖下潤明如火，五樣人形仔細推。木色青兮火色紅，土黃水黑是真容，只有金形宜帶白，五般顏色不相同。

The "earth shape" person is plump, solid, with a thick face, strong bones, thick and dark skin, and a voice as loud as thunder. Their neck is short and head round, which is the true earth shape. The physiognomy book says: such people are upright, solid, deep and calm, stable as a mountain, with their own plans in mind, and are trustworthy and honest in the world. The general summary song says: the wood shape is thin, the metal shape is square, the water shape is mainly fat, the earth shape is solid and thick with a hump on the back like a tortoise; those who are sharp at the top and broad at the bottom, bright like fire, are the fire shape. These five body shapes should be carefully examined. The color of the wood shape is green, the fire shape is red, the earth shape is yellow, the water shape is black, which are their true colors. Only the metal shape is suitable to have a white color. The five colors of the five elements are different.

夫人受精於水，稟氣於火，故坎離為方得成身，先精合肉，後神生，先神生而後形全，自知全於內外，不出乎五行生剋之中，富貴貧賤盡在衰強旺弱之配。故取為金木水火土之說。還有飛禽走獸之形。

Human beings receive their essence from water and their qi from fire, so they need the water trigram Kan and the fire trigram Li to interact and balance in order to form their physical bodies. First, the essence and qi condense into flesh, and then the spirit and qi arise; the spirit and qi come first, and only then does the body become complete. From this we can see that both the internal and external aspects of a person do not go beyond the scope of the Five Phases' generation and overcoming. Wealth, poverty, nobility, and humility all depend on the combination of the Five Phases' decline, strength, prosperity, and weakness. Therefore, physiognomy establishes the theory of the Five Elements' forms. In addition, there are also forms of flying creatures and running animals.

金不嫌方，木不嫌瘦，火不嫌尖，土不嫌重，水不嫌黑，似金得金才智深，似木得木資才足，似水得水文學高，似火得火見識深，似土得土財祿足。如得其生扶為妙，得其剝削為忌也。

The form of a person with the metal shape does not mind being square, the form of a person with the wood shape does not mind being thin, the form of a person with the fire shape does not mind being pointed at the top, the form of a person with the earth shape does not mind being heavy, and the form of a person with the water shape does not mind being dark in color. If the shape resembles metal and the color also matches metal, then wisdom is deep; if the shape resembles wood and the color also matches wood, then wealth and talent are abundant; if the shape resembles water and the color also matches water, then literary knowledge is high; if the shape resembles fire and the color also matches fire, then insight is deep; if the shape resembles earth and the color also matches earth, then wealth and official rank are plentiful. If one can obtain the Five Phases that generate or support me, it is best. If one encounters the Five Phases that overcome or cut down me, it is considered a taboo.

五行賦：大哉五行生物之理，萬象宗焉。故木須微火，高明秋開，高步澄清，金木春榜魁名，火克金豈能成用？金克木不得成名。木少金多，還須進氣，木多金少，一世榮。金人火局必成器用，水人土局愚頑之人。木弱金多，只好三旬之寄。金堅秀實方為柱。

The "Five Phases Treatise" says: How great is the principle of the Five Phases generating all things, the essence of all phenomena. Therefore, a person with a wood form should have a slight trace of fire energy to be prominent and distinguished, like the clear and open autumn atmosphere, with upright steps. A person with a metal form or a wood form, when their time comes, can achieve the top rank in the spring examination. Fire overcoming metal cannot produce useful objects; metal overcoming wood also finds it hard to achieve fame. For a person with a wood form who has excessive metal energy, they can only rely on life energy until thirty years old. A person with a metal form needs to be solid, refined, and moist to be worthy of being a pillar of the state. A person with a water form entering the earth element is considered foolish and unskilled.

同之人土制水，莊田之客。水生木出仕求名。樑棟材還須水潤。國家珍金木榮明得木方為有用，木運金一世辛勤，形體理還從生克。面上理要看相生，必須強衰旺勝弱五行配，方許得真本形。人還須木色犯生色，還須得利犯克色夭折，須明五行理化生千萬一概論大誤終身。

By the same principle, those whose constitution is earth can control water, and they live by farming; those whose constitution is water can generate wood, and they may attain official positions and fame. To become a great pillar of society, one must also have water to nourish them. The golden and wooden forms that the state values must show bright colors; the golden form benefits from wood (as it is controlled and shaped into an object), and the wooden form in the metal phase will be diligent all their life. The principles of form must be examined through the five phases and their mutual generation and control. The principles on the face must be examined through mutual generation: the strong, weak, flourishing, and declining must be in proper balance, neither excessive nor deficient, to truly reflect one's original form. If a person with a wooden constitution shows colors of mutual generation, they will benefit; if they show colors of mutual control, they face the danger of early death. In summary, one must understand the principles of the five phases and their transformations. If one treats them all the same, it will mislead a person for life.

對曰：王乃龍生鳳長，身長六尺，面大腰圓，能步開三尺。少年所困，未出鬚之數，今已鬚長一尺八寸，以合龍相，當年之壽。

Yuan Gong answered: The Emperor is born of a dragon, nurtured with the grace of a phoenix, with a height of six chi, a broad face, and a round body. With each step he takes, he covers three chi. In his early years, he was in hardship because his beard was not yet fully grown; now his beard has reached a length of one foot eight inches, which matches the measure of a dragon's form. This year is precisely the time when his fortune is due and his lifespan is to be enjoyed.

對曰：凡小孩生下瑞香滿室必主大貴。書云：生下身香，定主父爵，身後榮音，劉阿斗、宋太祖生身俱異香百曰。

Yuan Gong answered: A child born with a full house filled with auspicious fragrance must surely be destined for great wealth and honor. The book of physiognomy says: When an infant is born with an unusual fragrance on its body, it will surely bring the father a title of nobility and ensure the child's future fame. Liu Xian, the later Shu Han emperor, and Zhao Kangyin, the Song Taizu, were both born with an unusual fragrance that lasted for one hundred days.

對曰：天庭雖低，曰月角開輔，弼骨朝歸，頭平面圓，此乃五行相配，故不忌低，是以得為黨尚書。

Yuan Gong answered that although his forehead "Tian Ting" was low, his left and right "Ri Jiao" and "Yue Jiao" were open, his Fu Gu and Bi Gu were converging towards the center, and his head was flat and even, his face was round and full. This is a pattern where the Five Phases are in harmony, so the low Tian Ting is not a concern. Therefore, he was able to become the Minister of the Ministry of Personnel.

對曰：婦人貴在目肩背，子在肚腹乳臍。凡面方者為虎面，必犯殺星，豈能入宮為貴人？凡女形如鳳者方為大貴。鳳形面圓，長上下眉配已高目細秀項圓長眉背平，此乃真貴，縱不入宮，亦不失為夫人。

Yuan Gong answered: A woman's noble appearance is seen in her eyes, shoulders, and back. For children, look at the abdomen, breasts, and navel. Those with square faces are called "Hu face," which inevitably incurs the killing star, how could such a person enter the palace as a nobleman? A woman whose appearance resembles a phoenix is truly of great nobility. The phoenix appearance is: a round and plump face, with harmonious upper and lower features, high and arched eyebrows, long and clear eyes, a round and long neck, level eyebrows and a level back—this is the true noble appearance. Even if she does not enter the palace, she would still be a lady of great status.

對曰：非國母福薄，但聖上子星未現，故此不寵，後生成，國後命壽延長，若要出得太子，必定是她。永樂三年後果生太子。

Yuan Gong replied that it was not the case that the queen mother lacked good fortune, but rather that the imperial son's star had not yet appeared, so she was not favored at present; in the future, when the son's star emerged, the queen mother would live a long life. If she were to give birth to a crown prince, it would certainly be her. Indeed, after the third year of Yongle, she gave birth to the crown prince.

對曰：非令女走出汗來，乃知其體香，若何知女人體香，這樣方得大吉。

Yuan Gong answered: Let the woman wear thick cotton clothes and walk until she sweats, not in order to see her sweat, but to use the sweat to detect whether she has a body fragrance; otherwise, how could one know if a woman's body is fragrant? Only those with a body fragrance are considered very auspicious.

皆因項下有紅絲，耳輪多赤色。犯此者難逃刀斧身亡。

This is because there is a red thread winding around the neck and a reddish color appearing on the earlobe. Those who exhibit these two signs are doomed to die by cuts and slashes.

八、曰月交鋒，反得善終，為何？

Eighth question: The light from the left and right eyes (known in physiognomy as 'sun' and 'moon') shines intensely and confronts each other, which according to principles indicates misfortune. Why does this condition instead lead to a peaceful end? The original text here is missing some words, and Yuan Gong's answer is lost, leaving only this question in the original book.

對曰：面雖陋，眼若星，唇若朱，子乃臍腹所載，何在面目？必是臍深腹厚腰正體堅，人若見之俱有懼色。凡女人威嚴者多生貴子，非面之福，乃五臟六腑寬洪秀麗也。後被永樂封為錦陽夫人。又云：眼秀唇紅，常為二國之封。詩云：面陋唇紅眼若星，威嚴沉重世人驚，雖然未得為君后，二國褒封拜聖明。

Yuan Gong replied: Although her appearance was ugly, her eyes were bright like stars and her lips red like cinnabar. Offspring are governed by the navel and abdomen, not by the face. She must have had a deep navel, a thick abdomen, a straight waist, and a strong physique, which made others feel respectful. Women who display authority often have noble children. This is not the blessing brought by facial features, but rather due to the beauty and magnanimity of her internal organs. Later, she was bestowed the title of Jin Yang Lady by the Yongle Emperor. It is also said that women with bright eyes and red lips often receive titles from two countries. The poem says: Although her face is ugly, her lips are red and her eyes bright as stars; her authority is steady and impressive to the world. Though she did not become the queen of a king, she received honors and thanks from two countries.

對曰：凡武將不邊眼眉上生殺氣，正高有而觀，所以當得爭戰。眼不露光，項無紅絲，非豬食鼠餐，乃善人之相，能戰之人也。

Another passage states: All generals who are martial have their killing aura not appearing at the corners of their eyes and eyebrows, but rather rising upright and clearly visible, so they can shoulder the responsibilities of warfare. Their eyes do not show fierce light, their necks have no red threads, and their eating habits are not like a pig rooting or a rat gnawing. This is the appearance of a kind person who is also capable of warfare. Note: This passage in the original text has lost the corresponding question, which was probably due to a misplacement during copying.

古人言美女無肩，將軍無項。肩太垂而身太弱，腰太細而體太輕，犯此四者極多，乃非厚福之相，何故得子？

Ancient people said that beautiful women have no shoulders and generals have no necks—meaning beautiful women have narrow shoulders and generals have short necks. In the palace, women often had very weak bodies, very thin waists, and very light postures, and many had all four of these characteristics. These are not signs of deep blessings, so how could they have descendants?

官高雖看印堂，富貴還須手過膝。官高因印開眉秀耳正目清，因此大貴。食祿在口，若唇薄口盛食如少也。

The height of official rank is indeed determined by the "Yintang" area, but to achieve wealth and honor, one's hands should hang below the knees. A high official position is due to an open Yintang, clear eyebrows, properly shaped ears, and bright eyes, which indicate great fortune. As for the amount of俸禄 (official salary), it depends on the mouth; if the lips are thin and the mouth appears large and hollow, then one's consumption of food and drink will naturally be less.

書云：眉毫不如鼻毫，鼻毫不如耳毫，耳毫不如枕骨高。故此眉長能保壽。凡壽在頭皮、項皮、血色為主。

The book on physiognomy says: hair growing in the eyebrows is not as good as hair growing on the nose, hair on the nose is not as good as hair on the ears, and hair on the ears is not as good as a high枕骨 at the back of the head. This shows that long eyebrows can only preserve part of one's lifespan, but not determine it. When judging lifespan, it is ultimately determined by the skin and blood color of the scalp, neck, and face.

相有可忌與不可忌之說，豈可耳理面推？書云：睛雖黃而有神光，梁雖折而準頭豐，身雖瘦而不露骨，此俱不作破敗，還作貴相推之。

Facial physiognomy distinguishes between auspicious and inauspicious features. How can one judge the entire face solely by the ears? The physiognomy texts say: even if the eyes appear yellow but have a bright light, or the nose is broken but the tip is full, or the body is thin but the bones are not exposed — these are not considered ruined features and should still be considered noble. Similarly, if the ears are turned outward but one holds a high official position, it is the same principle.

舜目，細而長，乃鳳目也。項目，圓而露，眼邊起皮紋，如雞眼，乃凶相也。

Yu Shun had long and slender eyes, like those of a phoenix, hence the double pupils became a sign of virtue. Xiang Yu had round and protruding eyes with skin patterns around them, resembling a chicken's eyes, which was a凶相. The same double pupils can be auspicious or ominous depending on the shape of the eyes.

此二位前賢，雙耳俱有珠齊口角，為明珠出海。甘羅紅如朱，十二到此即遇。太公白如雪，故主老來相遇。

These two distinguished predecessors both had ear pearls, hanging down to the level of their mouth corners, called "Pearls Emerging from the Sea." Gan Luo's ear pearls were red like cinnabar; red belongs to the element of fire, appearing in youth, so at the age of twelve, when he reached his ear destiny, he was appointed as a minister. Jiang Taigong's ear pearls were white like hoarfrost; white belongs to the element of metal, indicating a later life, so he was recognized by a wise ruler in his old age.

人生在世，相合乾坤，驛馬高明邊地靜，印堂平正，六陽光潤，疾厄無暗滯，一生福壽永綿長。

A person's appearance conforms to the principles of heaven and earth: the area beside the forehead called 'Post Horse' is high and bright, the 'Border Land' has a calm and peaceful color, the 'Seal Hall' is level and upright, the six yang areas on the head are moist and lustrous, and the 'Disease and Misfortune Palace' (the area from the mountain root to the year and longevity) has no dark or stagnant color. Such a person will have a long and prosperous life, free from illness.

山根常暗準頭青，兩耳生塵目又昏，邊地如泥髮如草，一生何曰得安寧。

The mountain root is always dark, the tip of the nose appears bluish, both ears seem covered with dust, and the eyes are dim and turbid. The edges of the face are dirty and dark like mud, and the hair is dry and disheveled like grass. Such a person will never have a peaceful life; illness will naturally follow them constantly.

山根倉庫長青青，準赤腮黃氣不勻，縱此為君也愁悶，庶人得此百無成。必待此色一開，聖心自安矣。

The area around the nose (mountain root) along with the heavenly granary and the earthly storehouse showing a long-term bluish-green color, the nose tip red, and the cheeks yellow, with uneven complexion — if a person has such a complexion, even if they are a king, they cannot avoid worry; common people with such a complexion will achieve nothing. It is only when these colors improve that the king's mind will naturally be at ease.

血足神舒眼愈光，印堂平潤是榮昌，為士為官多獲福，庶人得此亦安康。

Your Majesty now has abundant vitality, a relaxed expression, and brighter eyes. The "Yingtang" area is smooth, moist, and lustrous, which is the aura of honor, prosperity, and flourishing. Scholars and officials with this aura gain much merit, and common people with it also enjoy health and well-being. This is precisely the sign of national stability and people's peace.

凡女相與男相不同，女豈無相？頭尖髮少，必是賤人之女，生圓目正配良人之妻，血足氣和可生貴子，土正顴平可惟家業，體正面正目秀唇紅，再得肩圓，可許大貴。凡富室之女頭平額潤，目若流星，唇薄身輕貌美倉削齒白肉光，乃賤婦也。

A woman's appearance differs from a man's, so how can it be said that women have no features to observe? A woman with a sharp, pointed head and little hair is certainly from a lowly family; a woman with a round face, clear eyes, and proper eye shape is suitable to be the wife of a good man; one with abundant blood and smooth breath can give birth to noble sons; a woman with a properly shaped nose (earth star), flat and full cheeks, can maintain her family's fortune; if her body is upright, her face is proper, her eyes are refined, her lips are red, and her shoulders are round, she may attain great wealth. Conversely, a wealthy woman who only has a flat head, smooth forehead, bright eyes like shooting stars, thin lips, light body, and beautiful appearance, but with a sunken Heavenly Granary, white teeth, and oily skin, is still a woman of low status—this is the principle that nobility can be born from lowliness and lowliness can give rise to nobility.

凡一露二露家無隔宿之糧，三露四露命常短促。五露俱全大貴之格。眼露睛不露光，鼻露竅不偏實，唇露齒不露掀，耳露廊不失珠，此乃金木水火土，五露俱犯，露梁、露光、露掀、露珠，此述是十分下賤之相。五反非善相也，乃兇惡之徒。書云：五反之奧妙多，術人何以得知之，若還一件俱無反，須在朝中掛紫友。

The exposed parts of the face, if only one or two are visible, indicate a family that lacks food for two nights. If three or four are exposed, it suggests a short lifespan. However, if all five are exposed but each is in accordance with the proper method, it is actually a great fortune. The proper "five exposures" are: the eyes may be visible but their gaze should not be outward, the nose may be exposed but the nose should be upright and not crooked, the lips may show teeth but should not lift up, and the ears may be visible but should not lack the earlobe. These correspond to the five elements of metal, wood, water, fire, and earth. If all five exposures are in violation of the proper method, such as an exposed nasal bridge, an outward gaze, lifted lips, or missing earlobes, it indicates a very low status. The "five reversals" are also not auspicious, often indicating wicked people. The classic texts say: the "five reversals" have many subtle aspects, which ordinary fortune-tellers do not understand. If there is no reversal at all, the person is likely to hold a high position in the court, wearing purple robes and associating with the powerful.

凡五小者，一小頭，二小身，三小手，四小足，五小面。此乃五件一身，還要五官六府為主，此乃身體五小也，非五官五小也。若五官俱小，為五極，乃下賤之相也。

The so-called "five smalls" refer to a small head, a small body, small hands, small feet, and a small face. These five aspects pertain to the whole body and should be coordinated with the "five organs" and "six腑" as their foundation. These are the five smalls of the body, not the five smalls of the five organs. If all five organs are small, it is called "five extremes," which is considered a sign of lowly destiny.

凡五小聲大，五官三停六府為配為妙，如有一件不能配，即不好也。五極乃額耳鼻目口是也，即五星金木水火土。書云：五小身頭共四肢，其言耳鼻口目眉，莫是五官俱得小，一生下賤是痴愚。

The body is small in size but the voice is loud, and if the five organs, three parts, and six organs are all compatible with each other, it is good; if any one of them is not compatible, it is bad. The so-called 'five extremes' refer to the forehead, ears, nose, eyes, and mouth, which correspond to the five elements of metal, wood, water, fire, and earth. The book of physiognomy says: 'Five small' refers to the body, head, and limbs; 'five organs' refer to the ears, nose, mouth, eyes, and eyebrows. If all five organs are small, the person will be born into a lowly status and be foolish.

此論南北二京十三省說（古書無此，乃先生心法也）。分十二宮，言之南方屬火，故相天庭，宣火旺，亦為有北方屬水，相地閣，宜水旺為妙。浙人屬金，故金宜清，方許身榮。閩人相唇口齒，閩地近海，乃唇口之間。太原乃陝西，西方也，為中國，屬土。

This passage discusses the geographical divination methods for the northern and southern capitals and the thirteen provinces. The old commentary states that this concept is not found in ancient physiognomy texts, but it is the personal method of Liu Zhuang. Using the twelve palaces to assign regions: the south belongs to fire, so when observing people from the south, one should look at their forehead's 'tianting' area, which should have strong fire energy. The north belongs to water, so when observing people from the north, one should look at their lower jaw's 'dige' area, which should have strong water energy. People from Zhejiang belong to metal, and metal energy should be clear and bright, so they are allowed to hold high positions and honor. People from Fujian should be observed by their lips, mouth, and teeth, because the coastal area of Fujian corresponds to the lips and mouth. The area around Taiyuan connects with Shaanxi and belongs to the west, located in the center of the world, and belongs to earth in the five phases.

河南相穩重，淮南相厚實，淮北相軒昂，江南相輕清，江水不嫌重濁，嶽州乃山嶽峻地，故獨看江面越尾相氣色，不以骨格為念，但各處相菲得局方妙，不合難許榮身。

People from Henan value a steady appearance, those from Huainan prefer a solid physique, those from northern Huai value an imposing bearing, and those from Jiangnan look for clear eyes and delicate bones. People along the riverbanks do not mind a heavy facial appearance. In Yuezhou, where the terrain is rugged and mountainous, people only pay attention to the color of the face and the eyes, and do not focus much on the bone structure. In general, people from different regions should match the local conditions; only those who match can achieve success and prominence. Those who do not match the local conditions are unlikely to achieve fame and status.

頭尖、面尖、豚尖，不良之相。六府俱削好殺之徒。犯此怎得富貴？

A sharp head, sharp face, and sharp buttocks, these three sharpnesses are bad signs. The Heavenly Granary, the two cheekbones, and the Earth Store, these six organs, if they are thin and lack flesh, indicate a person who is cruel and murderous. If one commits these faults, how can they attain wealth and honor?

凡鶴形起步，離地三尺，肩偏項長，頭先過步。今人鶴形不過步離地高者，為是項要同前。官到尚書，可學神仙龜息，乃安睡之說。凡睡氣從口出，亦不具財，亦不長壽。氣從鼻出則財福祿俱好。凡口鼻俱無氣息，從耳出，方為龜息，易睡易醒，乃大貴之相，神仙之體，世人鮮矣。今人亂言，二形俱少，得此者難。

The so-called "crane form" involves starting with the feet three feet off the ground, the shoulders slightly tilted, and a long neck. The head moves before the feet. Nowadays, the so-called crane form is merely lifting the feet high, but the key remains that the neck should be long as previously described. Those who possess this form may attain the position of Minister of State. As for "tortoise breathing," it refers to the breathing pattern during sleep: if breath exits through the mouth, one cannot accumulate wealth and will not live long; if breath exits through the nose, wealth, happiness, and official rank are good; if no breath is visible from the mouth or nose, but breath exits from the ears, that is called tortoise breathing. Such people sleep easily and wake easily, and are considered a great blessing, with a divine body. This is extremely rare. Nowadays, people talk nonsense about it. In reality, both the crane form and tortoise breathing are very rare, and achieving them is extremely difficult.

人非俱內表壯，不如表裡。宋太祖左目小右目大，故懼內。張尚書須於左，一生多畏夫人。聖上眼皮多黑子，故得賢能。國母此論眼皮黑子，須於左目雌雄，此三者多懼內也。

A person being afraid of their wife is not because they are not physically strong, but because there is an internal response corresponding to external signs. Emperor Taizu had a small left eye and a large right eye, so he feared his wife; a certain Minister Zhang had his beard growing more on the left side, and he feared his wife all his life. The Emperor has many black moles on his eyelids, so he married a virtuous and capable empress. In general, if someone has black moles on their eyelids, their beard grows more on the left side, or their eyes are of unequal size (one big and one small), they are likely to fear their wives.

當時漢國母呂太后陰毛長一尺八寸，根據黃如金色，卷於陰上，用手扯開過滕，故名為金錢綴陰，故主極品，亦主多淫。若直、若長、若黑，乃姦殺之婦，雖貴不長。陰毛宜黃，宜軟，亦成貴人。如草者賤，硬者賤，生早者夭，生遲者淫。三七片內生方妙。

During the Han dynasty, the empress dowager Lu太后 had pubic hair that was one foot eight inches long, with golden yellow roots, coiled on her private part. When pulled out, it could reach below the knee, hence called "money string pubic hair," indicating a person of supreme ministerial rank and great power, but also suggesting a tendency towards excessive indulgence. If the pubic hair is straight, long, and black, it indicates a woman who is cunning and dangerous, and even if she attains high status, her prosperity will not last. Pubic hair should be yellow and soft, which can also lead to becoming a nobleman. If the hair is disordered like dry grass, it signifies low status; if coarse and hard, also low status. If it grows too early, it indicates a short life; if too late, it suggests promiscuity. It is best if the pubic hair grows between the ages of fourteen and twenty-one.

郭林宗相法有三百六十外形，相理多端，一時難記。獸者多富，禽者多貴。龍形隱隱，虎形步闊頭藏，猴相睛圓，黃耳，鼻俱小，頭小性快不定，一時福生，財祿壽好。難言老後之。龜形性痴多自怯。眼正鼻露，合此形，項長肩圓身直，女得此亦貴。

The physiognomy methods of Guo Linzong from the Eastern Han dynasty listed 360 types of external appearances, making the study of physiognomy very complex and difficult to remember all at once. Generally, those resembling wild animals tend to be wealthy, while those resembling birds tend to be noble. The "dragon form" has a subtle and hidden aura; the "tiger form" has broad steps but a contracted head and neck; the "monkey form" has round eyes, yellow ears, small noses, a small head, and a quick but unstable temper, capable of gaining temporary fortune, with good fortune, wealth, and longevity, though it is hard to say about old age. The "turtle form" is characterized by a dull and timid nature, with straight eyes and slightly exposed nostrils. If this form is combined with a long neck, round shoulders, and straight body, women with such features are considered to be noble.

舌長唇齊，鼻大面長身闊為牛形，主一身安逸，有錢萬金。賦云：鳳形要眼秀，中形要睛圓。此乃一陰一陽之大貴格也。雀步蛇形，男女大忌，雞眼鼠目，必犯刑傷。為立常將蹄換一生多主辛勤。豬形目赤憂還網羅之，非鴨步，身偏厚寬口行，生於昂頭。

A person with a long tongue, even lips, a large nose, a long face, and a broad body is of the 'ox' form, indicating a life of ease and wealth. The text says: the 'phoenix' form should have clear and elegant eyes, while the opposite form should have bright, round eyes. The combination of these yin and yang characteristics forms a highly auspicious pattern. Walking like a sparrow jumping and moving like a snake winding is greatly disliked for both men and women; those with warts and a rat-like gaze will inevitably suffer from injuries. Standing with legs alternating like a horse changing hooves constantly indicates a life of much toil. Those with the 'pig' form and red eyes should worry about falling into a trap; this is different from the 'duck walk'—the duck walk is characterized by a thick body, wide mouth, and walking with the head held high. Note: this passage has some errors and omissions in the original text, making its meaning incomplete.

面上三停，髮際到山根為上停，為初限。準頭為中限，人中到地閣為下限，主未年。如上停短削，少年不利，中停低陷，一世不榮，下停若長，一生憂滯。大概上停中停俱長，下停宜短。身上三停頸腰腳是也，此三停俱要得配。故云：三停平等，一生衣祿無虧，五嶽朝歸今世錢財自旺。又名三才乃天地人也。

The "three stops" on the face: from the hairline to the brow is the upper stop, which governs early years (the initial period); from the brow to the nose tip is the middle stop, which governs middle age (the middle period); from the philtrum to the lower jaw is the lower stop, which governs old age (the final period). A short and sharp upper stop indicates hardship in youth, a low and sunken middle stop suggests a lack of success in life, and an overly long lower stop implies a lifetime of worry and obstruction. Generally, the upper and middle stops should be long, while the lower stop should be slightly short. The body also has three stops, which are the neck, waist, and legs, and these should also be in harmony with each other. Therefore, if the three stops are equal, one's life will not lack clothing and food; if the five mountains converge and gather, one's wealth and fortune will naturally flourish. The three stops are also called the "three elements" (three principles), referring to heaven, earth, and humanity.

須乃臀經之苗，丹田元神。水形人多有腎虛，土形人丹田不足，此二形人無鬚極多。凡水形人、土形人有鬚必有好子。濁者富，清者貴。若無鬚，乃腎水不足，元氣虛弱，豈能有子乎？木形人火旺，故此無鬚，逐須有子，天可以鬚言人子息，恐誤其大事。書云：木形相髮為嗣，水土看髮為後。

Whiskers are the manifestation of the energy from the kidney meridian (the original text says "臀经" which is likely a variant or error for "kidney meridian"). They are the outward expression of the origin god from the dantian. People with a water form often have kidney deficiency, and people with a earth form have insufficient dantian energy, so very few of them have whiskers. If a person with a water form or earth form does have whiskers, they are likely to have good sons. Thick whiskers indicate wealth, while clear whiskers indicate nobility. If someone has no whiskers at all, it indicates insufficient kidney water and weak original energy, how could they have sons? As for people with a wood form, they naturally have strong fire energy, so they often do not have whiskers either. However, they can still have sons even without whiskers. Therefore, one should not judge a person's ability to have children solely based on the presence of whiskers, as this could lead to serious mistakes. The physiognomy texts say: for people with a wood form, look at their hair to determine their ability to have descendants; for people with a water form or earth form, look at their whiskers and hair to determine their future generations.

凡肉隨財長，髮遂神清。髮乃血之餘，髮濁血亦枯，發秀血亦榮。凡髮落財遂生肉長亦髮落。木形落髮即死無疑。書云：肉長財豐自疏稀，血枯神濁亂如絲，若是木形鬚髮落，再加髮落壽元歸。

Muscular growth follows the prosperity of wealth, and hair becomes clear and handsome with the presence of spirit. Hair is the residual energy of blood; dull hair indicates depleted blood, while clear and handsome hair shows flourishing blood. When hair falls out, wealth arises and muscles grow—hair falling and muscle growing are connected. However, for people of the wood form, hair loss signifies certain death. The book of physiognomy says: those whose muscles grow and wealth increases naturally have their hair gradually thinning; those with depleted blood and turbid spirit have disheveled hair like tangled threads; if a person of the wood form loses hair and also has hair fall out, their life is at an end.

三陽三陰乃雙目下，又名臥蠶，又名男女宮，又名福德宮，乃是眼下三陽。面上三陽印、準、顴，乃一面之要處，故宜暢旺，不宜滯暗。

"The Three Yang" and "The Three Yin" refer to the areas below the eyes: the left eye is called "Three Yang," and the right eye is called "Three Yin," also known as "Wocan," "Nan_nv Gong," and "FuDe Gong," which refers to the Three Yang below the left eye. In addition, there is another set of Three Yang on the face, referring to the forehead, the nose tip, and the two cheekbones, all of which are vital areas of the face. The complexion in these areas should be smooth and vigorous, and should not be stagnant or dark.

凡額上紋一條為華蓋，二條為偃月，三條為伏犀，多者為不妙。凡紋欲從輔骨邊地起，橫深為妙。華蓋主孤獨，偃月主中貴，伏犀者大貴。如短如亂大不好，一生主辛苦、下賤、刑傷。

A single horizontal line on the forehead is called "Huogai纹" (Huogai mark), two lines are called "Yanyue纹" (Yanyue mark), and three lines are called "Fuxi纹" (Fuxi mark); more than that is not good. The lines should start from the side of the forehead near the temple and the edge of the face, running horizontally and deeply engraved. The Huogai mark indicates loneliness, the Yanyue mark suggests moderate wealth and prominence, and the Fuxi mark indicates great fortune. If the lines are short and disorderly, it is very bad, leading to a life of hardship, low status, and many injuries.

書云：骨格正氣色定，凡氣色乃五臟六腑這餘光，故有金木水火土之詳說。在外為氣，在內為色，色為苗，氣為根，凡看根先看苗。在內者還未遇，在外者已遇。鮮明者正旺，淡色者已散。凡欲求謀，即在此宮看氣色，有鬼神不測之機，乃奪天地之秀氣，世間各樣異術惟氣色最驗。但恐耳聾目盲妄言則不驗。

The book on physiognomy says: When the bone structure is upright and proper, the aura can be settled. The aura is the residual light emanating from the five viscera and six bowels, so it should be explained in detail according to the five elements of metal, wood, water, fire, and earth. What appears on the surface is called "qi", and what is hidden inside is called "color"; color is the sprout, and qi is the root. To observe the root, one should first look at the sprout. If the color is still hidden inside, the matter has not yet occurred; if it has emerged on the surface, the matter has already occurred. A bright and vivid aura indicates a flourishing state, while a fading color indicates its dispersion. Whenever there is a pursuit or desire, one should look at the aura in the corresponding palace. There are mysterious mechanisms involved, which are obtained by drawing the refined qi from heaven and earth. Among all the strange arts in the world, the aura is the most effective; however, it is only effective if the observer is not deaf or blind and does not make hasty or wrong judgments.

凡女人以血為主，皮乃血之處，血乃皮之本。看皮可知血之衰旺矣。皮血明則潤，皮血紅則枯，皮血黃濁，皮血赤則衰，皮血白則滯。凡濁則賤、則淫、則夭，故此血宜鮮明，表裡明潤則為貴矣。

A woman's appearance is primarily determined by her blood. The skin is the place where blood resides, and blood is the fundamental essence of the skin. Therefore, by observing the skin, one can discern the prosperity or decline of blood qi. If the blood color beneath the skin is bright and moist, it indicates good blood qi. If the blood color is overly red, it suggests deficiency and dryness. If the blood color is yellow, it indicates turbid and impure blood. If the blood color is reddish, it indicates decline. If the blood color is pale, it indicates stagnation. Any appearance with turbid and dull coloration suggests either low status, immoral behavior, or a short lifespan. Therefore, the blood color should be bright and clear, with both exterior and interior appearing moist and lustrous, which is considered a sign of nobility.

一身之本不過精神，神一散豈能有命？目為五行之領，故看眼上即知。凡養精神發在雙目，目秀神心秀，目清神心清，目枯濁神心枯濁，目散光神心散光，故目要神為主，眼乃一身精華，不宜不秀。

The fundamental essence of a person is merely spirit and vitality. If the spirit disperses, where is life? The eyes are the leader of the Five Phases, so looking at the eyes can reveal the prosperity or decline of spirit. All the cultivated vitality is reflected in the two eyes: if the eyes are bright, then the spirit and heart are also bright; if the eyes are clear, then the spirit and heart are also clear; if the eyes are dry and turbid, then the spirit and heart are also dry and turbid; if the light in the eyes disperses, then the spirit and heart also disperse. Therefore, the eyes should primarily have spirit. The two eyes are the gathering of the body's essence, so they cannot be unclear and refined.

曰月若流星，必是身榮之客，眼若盲眸，多因困苦之人。不露、不偏、不陷、不浮光方為美相，此數件若犯一件，決然不好。書云：一體精神二目中，睛明點漆必榮身，若是焦黃亂濁眼，為人下賤且貧窮。

A person whose eyes are bright like shooting stars must be someone in a position of honor and prominence; whereas someone whose eyes are dull and lifeless, like those of a blind person, is likely to be in hardship. The eyes should not be protruding, crooked, sunken, or with a floating gleam; only then can they be considered a good appearance. If any of these characteristics are present, it is not considered favorable. The physiognomy texts say: the spirit of a person is concentrated in the eyes. If the pupils are black and bright, like a point of lacquer, then the person will surely achieve honor and success. But if the eyes are dry, yellowish, turbid, and the gaze is scattered, the person is considered lowly and poor.

書云：奸門是鏡，因妻致富成家。鼻準豐隆，招妻多能賢德。得妻發富，準頭魚尾明潤。多得妻財，印堂紫氣如蠶。又云：龜頭小白，妻妾賢能。又云：女人印潤眉清，出嫁旺夫益子。面平唇紫，生成福祿滔滔。此說非惟男相而能因妻致富，亦因女相旺夫方為兩合。

The book on physiognomy says: If the "Jianmen" at the outer corner of the eyes is clear and bright like a mirror, one can become wealthy and establish a family through his wife. If the bridge of the nose and the tip are full and prominent, the wife is likely to be virtuous. After marrying and becoming wealthy, the tip of the nose ("Zhun tou") and the outer corners of the eyes ("Yu wei") will be bright and moist. Those who gain much from their wife's family will have a subtle purple aura over the "Yintang" area, resembling a sleeping silkworm. It also says: For men, a small and pale glans penis indicates capable and virtuous wives. For women, a moist and lustrous "Yintang" and clear eyebrows indicate that she can bring prosperity to her husband and children. A flat and full face with purple lips signifies that she is born with abundant blessings and good fortune. This shows that becoming wealthy through a wife is not only about the husband's appearance, but also the wife's appearance that can bring prosperity. Only when both are compatible can success be achieved.

招妻破財，只因廚灶兩空。取婦破家，多為奸門客一指（陷也）。形局若惡，招妻之後亡家。魚尾多紋，一世窮苦。到老骨多肉落，一生長得妻賢。女若鼻低，出嫁夫家大敗。男生斑點，招妻喪命亡家。男若不犯，女不犯刑，可得全其性命。

A man who marries and then loses his wealth is because the area beside his nostrils, called "chuzao," is empty and lacks meat. A man who marries and then loses his family is often because the "jianmen" at the corners of his eyes is sunken by a finger's depth—old comments say it is like a pit. If the physical structure is evil, marrying a wife will lead to family ruin. Those with many fish tail lines at the corners of their eyes will be poor all their lives. Those who, in old age, have prominent bones and withered muscles may have a virtuous wife all their lives. A woman with a low nose bridge will cause her husband's family to fail. A man with spots on his face will have his wife die and his family ruined after marriage. Only when neither the man nor the woman commits these taboos can they both preserve their lives.

又云：物之不齊，物之情也，信須有之短命。男兒自有防夫之妻，女相不良自有剋夫之相。書云：鼻若梁低神氣小，定有刑夫之婦。又云：神少梁低豈能長壽?顴高額廣必定刑夫。

It is also said that all things are varied and uneven, which is the natural state of things, so indeed some people are born with short lifespans. A man will naturally have a wife who may harm him, and a woman with an unattractive appearance will naturally carry the mark of being harmful to her husband. The book of physiognomy states: a woman with a low nose bridge and weak spirit is certainly one who will harm her husband. It is also said: how can someone with insufficient spirit and a low nose bridge live long? Those with high cheekbones and broad foreheads are certainly harmful to their husbands.

欲知暮年破敗，須觀地閣頭皮，要知子息榮華，還看乳頭臍腑。此數件可定運矣。地閣削陷，頭皮乾枯，老景難言子孝。乳朝下，肚皮薄，臍者淺，老年定有破敗之兒。一面好相，獨此數件不好，難得過曰自是消之身亡之後，了必敗矣。此言父相老來不好也。

To determine whether one's later years will be prosperous or not, one should look at the lower jaw 'di ge' and the scalp. To know if the children will be successful, one should also examine the nipple, the navel, and the abdomen. These areas can determine one's later fortune. If the 'di ge' is cut off or sunken and the scalp is dry and withered, then in old age one will not have a filial son. If the nipple points downward, the abdomen is thin, and the navel is shallow, then in old age one will certainly have a wasteful son. Even if the whole face is a good appearance, if these areas are not good, life will be difficult, and after death, the family fortune will surely decline. This refers to a father's appearance being bad in old age, so the family fortune he established will still be lost.

乳頭圓，乳硬，耳如霜，當受子爵。項皮寬厚，臥蠶高，子立朝綱。又云：要生貴子，還須枕骨雙峰，欲產俊秀，還看臍深腹垂。老來對贈，須顴背厚腰豐。食子天思，定是皮和血潤。觀封君不獨一處。此數者俱許諾榮。書云：項寬皮厚血光明，腹厚臍深腰背平，隱隱臥蠶唇若紫，地潤朝天父子封。

A person with round nipples, firm breasts, and white ears like frost will receive a noble title from his son. If someone has a broad neck with thick skin and prominent under-eye folds, his son will hold an official position in the court. It is also said that to have a noble son, one's occipital bone should form two peaks; to have a handsome son, one's navel should be deep and the abdomen should hang low. Those who receive posthumous honors from the court in old age must have full cheeks and a thick, full back and waist. Those who can enjoy the heavenly grace brought by their sons must have warm flesh and moist blood. To determine if someone can be granted a title, one should not rely on a single feature—those who possess all these traits will achieve honor and distinction. The physiognomy book says: a broad neck, thick skin, bright complexion, a thick abdomen, deep navel, full waist and back, subtle and prominent under-eye folds with purple lips, and a moist, rounded face that looks upward—all these signs indicate that both father and son will receive rewards.

書云：男相有兒，女相無，除非娶妾紹宗枝女相有生男不口雙偕老自嗟孤。

The book on physiognomy says: if the husband's appearance indicates he has sons but the wife's does not, then they can only take a concubine to continue the family line; if the wife's appearance indicates she can bear sons but the husband's does not, even if they grow old together, they can only lament their loneliness. This shows that the affliction of being childless in a couple does not necessarily mean both are afflicted, but if one is, it is enough to cut off the descendants. Note: the original text has errors and omissions, and the words 'not mouth' are no longer readable.

書云：夫從妻貴，妻從夫貴，此一理也。如夫不好，妻相富，可賴全身。常言道：一家之福在於一人。所以世人擇夫者多，擇妻者更多。夫壽乃先天生定，而富貴實有可以托賴之理矣。

The book on physiognomy says: A husband may become prosperous through his wife, and a wife may also become prosperous through her husband; it is the same principle. If a husband's appearance is not good but his wife's appearance indicates wealth, the husband can still rely on his wife to maintain his status. It is often said that the fortune of a family often depends on one person. Therefore, people often choose a husband, but even more so, they carefully select a wife. The length of one's life is determined by the Earlier Heaven and cannot be changed; however, wealth and honor indeed have a mutual support and mutual promotion.

若得未年成家之子，若一面格局不好，獨蠶老潤，乳頭高，未年可立成家之子。邊地隆，下頦嬌，未年必有成立之男。又云：如印堂廣，雙眉成彩，興家助國之人。四庫豐，耳輪正，榮公顯父之男。卓立興家，必是頭圓額廣。自來發積，皆因土厚顴高。

To ask whether one can have a son who establishes a family and career in old age: even if the father's face has an unremarkable appearance, as long as the 'wòcán' (the area beneath the eyes) remains moist and the nipple is prominent, he will have a son who can establish a family in his later years. Those with a broad and full 'biandi' (the area beside the eyebrows) and a small but well-shaped lower jaw will certainly have a capable son. It is also said that those with a broad and bright 'yántáng' (the area between the eyebrows) and bright eyebrows are people who can build a family and contribute to the country. Those with full 'sìkù' (the two heavenly granaries and two earthly treasuries), and properly shaped earlobes, will have a son who can bring glory to their ancestors. Those who can stand on their own and build a family are certainly those with a round head and broad forehead. Those who have always been able to accumulate wealth are due to a thick nose (representing the earth element) and high cheekbones.

書云：眼乃心之苗，眼善心善，眼噁心惡，眼秀心秀，此不過見人賢愚善惡能辨，心田要看陰陽宮（臥蠶下三分為陰陽宮），為人心好，此處平，為人心善，此處滿，心壞，此處深，陰毒害人，此處青，若起青筋、紅脈，非良人也。

The book on physiognomy says: the eyes are the manifestation of the heart; a kind gaze indicates a kind heart, while a cruel gaze indicates a cruel heart. A clear and refined gaze suggests a refined mind. However, this can only roughly determine a person's virtue or vice. To truly assess the heart, one must look at the "Yin and Yang Palace"—old annotations say that the area three parts below the flesh under the eyelid is the Yin and Yang Palace. For a person with a righteous heart, this area is level; for a kind-hearted person, it is full and plump; for a wicked person, it is sunken; for someone with sinister intentions, it appears blue. If there are blue veins or red pulses appearing here, it indicates that the person is not good.

女人若深陷、青暗，不敬公婆，不和鄰里，多亂多貪，不出好子，不得成家。若此處豐滿，主有貴子，大益家道，壽命延長。男人若滿，永保子孫福壽綿長。書云：陰陽肉滿福重心靈，為人有智慧，曾行陰陽，救人上起蠶紋，為陰德。

If a woman's Yin-Yang Palace is deep and dark, she will be disrespectful to her in-laws, quarrelsome with neighbors, her behavior will be chaotic, and she will be greedy and lustful. She will not have a good son and will not get married. However, if this area is full and plump, it indicates the birth of a noble son, greatly benefiting the family and prolonging her life. For men, if this area is full, their descendants will enjoy long-lasting blessings and longevity. The book of physiognomy says that a full and plump Yin-Yang Palace indicates thick fortune, sharp mind, and wisdom. Those who have secretly done good deeds and saved others will have fine lines on their inner lower eyelids, which is a sign of Yin Virtue.

胸高臀嬌，休言父子親情。髮赤鬚黃，莫言孝名。唇厚孝義之人。唇動齒疏，豈能孝道？雞睛蛇眼，陰毒難言。蜂項兔頭，狐狸獨公，咬牙切齒。弩目搖頭，壞倫之子。

A person with a high and prominent chest and a thin and small buttocks should not expect close affection between father and son. Those with red hair and yellow beards cannot be considered filial. Thick lips indicate a person of filial piety and righteousness; however, those whose lips move restlessly while speaking and whose teeth are sparse and have gaps cannot uphold filial duties. Those who have warts resembling chickenpox or snake eyes are extremely阴毒, beyond description. Those with a thin neck like a bee and a small head like a rabbit, whose appearance resembles a fox and whose nature is solitary and peculiar, who often clench their teeth and show anger; those who stare and shake their heads—these are all rebellious sons who disrupt human relationships.

顴高準大，忠直之臣。眼陷眉高，好貪之輩。眼圓光正，可代君王之難。鬚白唇紅，致死陰靈報國。耳小腮尖，一世為人奸吝。若要不忠不孝，只因水陷土偏。面方須正，真性多忠。面陷奸邪陰毒。

Those with high cheekbones and large noses are loyal and upright officials. Those with deep eye sockets and high eyebrows are greedy. Those with round eyes and steady gaze can shoulder dangers for the king. Those with white beards and red lips will even serve the country in death. Those with small ears and sharp cheekbones are deceitful and stingy throughout their lives. To see if someone is unfaithful or unfilial, look at the sunken mouth (water star) and crooked nose (earth star). Those with square faces and well-ordered beards are naturally loyal. Those with sunken faces are deceitful and sinister.

書云：欲食貴人祿，須生貴人齒。欲得貴人衣，須生貴人體。凡唇紅又潤，上下得配，一生酒食無虧。若是準露庫偏，豈得資財有分？

The book of physiognomy says: If you wish to enjoy the salary of a nobleman, you must first have the teeth of a nobleman; if you wish to wear the clothes of a nobleman, you must first have the body of a nobleman. Lips that are red and moist, with upper and lower lips that match well, will ensure a life without lack of food and drink. If the nostrils are exposed and the Heavenly Granary and Earthly Repository are crooked, how can one expect to receive wealth?

書云：欲食貴人祿，須生貴人齒，欲得貴人衣，須生貴人體。凡唇紅又潤，上下得配，一生酒食無虧。若是準露庫偏，豈得資財有分？

This passage is a repetition of the previous one, appearing twice in the original text. The wording is identical, with only minor differences in punctuation. It is reproduced here without deletion. The book on physiognomy says: If you wish to enjoy the salary of a nobleman, you must first have the teeth of a nobleman; if you wish to wear the clothes of a nobleman, you must first have the body shape of a nobleman. Lips that are red and moist, with upper and lower lips that match well, will ensure a lifetime of food and drink. If the nostrils are too exposed and the Heavenly Granary and Earthly Repository are crooked, then wealth will not be his share.

莫以貌美而言善，夭者多有神短，色浮，皮急，骨弱肉血不勻，五官不配，雙目無神，聲音不響，音韻不應喉。一面俱好，神不足，難言長壽。精神痿狀，氣不勻，不得長生。神短壽夭，氣短壽促。凡壽以神為主。

Do not judge someone as having a good destiny simply because they have an attractive appearance. Those who have short lifespans usually exhibit a lack of vitality, a pale and superficial complexion, tight skin, weak bones, and uneven flesh and blood color. Their facial features are mismatched, their eyes lack spirit, their voices are not clear and strong, and their tone does not harmonize with their throat. Even if their entire face appears favorable, if their spirit is insufficient, they cannot be considered long-lived. Those who appear listless and have uneven breathing do not attain longevity. Those with a short spirit have short lives, and those with weak energy have brief lifespans. In summary, when assessing longevity, the spirit is the primary factor.

此乃濁中有清之說，濁中清，清中濁，未曾辯明。凡人一身濁色，五嶽偏斜，取印堂平為福德學堂。耳有輪廓為外堂，睛清秀為聰明堂，齒白為內堂。此四堂不論貌醜，乃濁中清，甚是聰明，可為卿相。書云：耳正睛清似碧波，齒正潔白氣來和，雖是形容多醜陋，胸中高策萬人無。

This is the principle of "clearness within turbidity." When turbidity contains clarity and clarity contains turbidity, people often fail to distinguish clearly. Some individuals may have an overall dull appearance and crooked features, yet if their forehead is level and full, it is considered as "Fortune Virtue Academy." Having a distinct ear shape is called "Outer Academy," clear and bright eyes are called "Wisdom Academy," and white teeth are called "Inner Academy." If these four academies are present, regardless of how unattractive one's appearance may be, it is considered as having clarity within turbidity, indicating great intelligence, and such a person can become a high-ranking official or prime minister. The physiognomy book says: if the ears are upright, the eyes are bright and clear like green waves, and the teeth are neat with calm breathing, even if one's appearance is ugly, their profound strategies surpass those of a thousand people.

此乃清中濁之相。凡人貌俊耳雖正，睛欠神，齒欠齊，氣不和，神多亂，此乃萬事無成之相。

This is the appearance of "clear on the outside but turbid within." Some people may have a handsome appearance and well-proportioned ears, but their eyes lack spirit, their teeth are uneven, their breath is unbalanced, and their expression is often scattered and disordered—this is the appearance of achieving nothing in all endeavors. Although their appearance is clear, their inner nature is turbid, so they may look handsome but their mind is dull and confused.

包公之面，七陷三顴揚，即之身瑩如玉，五六郎銀面金睛，故有封侯之職。包公鐵面銀牙，都堂宰相之顴。伍子胥顏如美婦，只為眉分八字。党太尉青面赤須，只因目秀，反作文臣。此四古人都是文武全才，出將入相之貌，莫以清濁言之。

Bao Gong's face has seven depressions and high cheekbones, but when viewed closely, his skin is smooth and lustrous like jade. Yang Wulu and Yang Liulang have pale faces like silver and eyes shining like gold, hence they were granted positions of honor as generals. Bao Gong has a stern face and silver teeth, with cheekbones suitable for a chancellor who governs the capital. Wu Zisux has a refined face like a beautiful woman, yet he can command troops as a general because his eyebrows spread out in the shape of the character "eight." Deng Taiwei has a green face and red beard, naturally a military general, but because his eyes are clear and delicate, he ended up as a civil official. These four ancient people all have both literary and military talents, suitable for both military and civil positions, and cannot be judged solely by the terms of clear or turbid.

此兩者，獨言氣色，不在相上。凡病人氣色報忌五件俱主死：1、山根枯。2、耳輪黑。3、命門暗。4、眼角青。5、口角黃。書云：黑繞太陽，盧醫難救。青遮口角，扁鵲難醫。外有雜色，暗滯青黃，不過病色。若準頭一明，死者復生，命門一亮，不曰身安。年壽一開，災厄即遠。

These two situations are judged only by the complexion, not by the bone structure. A patient's complexion has five major taboos; if any of them are present, it indicates death: first, the bridge of the nose is dry and withered; second, the earlobe turns black; third, the area before the ear, known as the life gate, is dark and dull; fourth, the corners of the eyes turn blue; fifth, the corners of the mouth turn yellow. The book of physiognomy says: if black qi surrounds the solar plexus, even the famous physician Lu Yu cannot save the patient; if blue qi covers the corners of the mouth, even Bian Que cannot cure the illness. Other miscellaneous colors, such as dark and stagnant, blue, and yellow, are merely general signs of illness. If the tip of the nose, known as the tip, suddenly becomes bright, a person near death can recover; if the life gate becomes bright, the person will soon be safe; if the areas representing age and longevity become bright, misfortune will be far away.

又云：三陽如靛，死必無疑。年壽光明還須有救。此五處一處開不死。凡人氣色常暗，一曰光明，死期至矣。常明忽暗，死期至矣，病必死者。年壽三陽一赤，旬曰身亡。白發印堂黃發口，一七殞命。四壁如煙起赤光，須防二七。老人滿面黃光現，一七難逃。少者青來口角邊，一月之數。

It is also said that if the "Three Yang" appear green like indigo, death is certain; but if the "Year position" and "Longevity position" are bright, there is still hope. As long as any one of these five areas shows a change for the better, death can be avoided. If a person's complexion has always been dark and suddenly becomes bright, death is imminent; if it has always been bright and suddenly turns dark, death is also imminent—such a person is certain to die. If the "Year position," "Longevity position," and the "Three Yang" all show a reddish color at once, death will occur within ten days. If white vapor appears on the forehead or yellow vapor appears around the mouth, death will occur within seven days. If the face appears as if surrounded by mist and a red glow emerges from all four sides, one must beware of a danger within fourteen days. If an elderly person's entire face shows a yellow glow, death is certain within seven days. If a young person shows a bluish color around the corners of the mouth, death will occur within a month.

有病人雖看準頭不潤，人死只看年壽如泥，耳生鹿，還須有疾病。耳輪赤萬事列憂。印堂黑，非死即病重。顴骨青，大難來臨。一身血色有光華，一年之內順利。皮血滯如泥，半載不利。

The patient should look at the nose tip, "ZhuNTou," to see if it is moist and lustrous, but determining life or death depends on whether the "Nian Shang" and "Shou Shang" are dirty and dark like mud. If the ears are covered with dust as if wrapped in deer skin, there will be illness. If the ear lobes are red, there will be many worries. If the imprint hall is black, it means either death or serious illness. If the cheekbones are blue, great difficulties are coming. Conversely, if the whole body has a bright red glow, it will be smooth for one year. If the skin's redness is dull and dark like mud, it will be unfavorable for half a year.

凡人老不拘富貴俱要皮土為主，老頭皮土潤，血色足，曰後還有晚景，必富大旺。老來皮土乾，血色衰，為官退位至窮。為民困苦，死後結果俱難。

When people reach old age, regardless of their wealth or poverty, their skin (skin and earth) becomes the main factor. Those whose scalp and facial skin remain moist and whose blood color is abundant in old age will have a prosperous later life, certainly becoming wealthy and flourishing. However, those whose skin becomes dry and whose blood color fades in old age will, if they hold official positions, lose their posts and eventually become poor. If they are common people, they will suffer great hardship, and even their funeral arrangements may not be complete.

皆因皮土弱，血不旺，蠶方低，乳方朝下，若血色潤好，豈有臥蠶反低乳方朝下之理？

This is all due to weak skin and insufficient blood qi, causing the lower eyelid to be sunken and the nipple to point downward. If the blood color is moist and lustrous, how could the lower eyelid be sunken and the nipple point downward? Clearly, the root of the problem lies in the skin and blood, not in the lower eyelid or the nipple themselves.

一生無運，因一面失局，星辰不勻，部位不停，以致一生勞苦，無半曰安困，老來苦。神定血旺不在相上。凡老運只看皮色血氣，若神氣血俱好，雖無運亦好。若皮色一枯，則死期至矣。書云：老看皮毛血氣，四者俱好，主身榮，若是皮枯血弱，一年內必歸冥。

A person's life lacks good fortune because their face lacks a proper structure. The five elements are not in their correct positions and are unevenly distributed, leading to constant imbalance in various parts of the body, resulting in a lifetime of hardship without any period of ease. However, in old age, if one's spirit is calm and their vital energy is strong, ease does not depend on the bone structure. The fortune in old age is determined by the skin's color, hair, blood, and energy. If the spirit, energy, and blood are all good, even if one was originally without good fortune, they can still live a good life. But if the skin becomes dry and withered, death is imminent. The book of physiognomy says: in old age, one should look at the skin, hair, blood, and energy. If all four are good, it indicates a peaceful and prosperous life. If the skin is dry and the blood is weak, death will come within a year.

此乃運好相好，獨氣色不好。天得晴，曰月不得明，人不得氣色，則運不通。骨格外貌部位俱好，唯氣色不好，亦難得顯。直待氣明色潤，方得通時。氣滯九年，色滯三年，神昏一世。神氣色三件俱暗，窮苦到老，位雖好，而終不顯達。故人以氣色為主，骨格定一世貧賤。

This is a case of good fortune and favorable circumstances, but only the complexion is poor. It is like the sky may have cleared but the sun and moon remain dim. If a person does not have a good complexion, their fortune will not flow smoothly. Even if the bones, appearance, and body parts are all good, if the complexion is poor, it is difficult to achieve success. Only when the complexion becomes bright and radiant will the fortune open up. Those with stagnant qi are confined for nine years, those with dull complexion are confined for three years, and those with a dull spirit are confined for a lifetime. If spirit, qi, and complexion are all dark and dull, one will remain poor and unfortunate throughout life. Even if the body parts are good, one will never achieve success. Therefore, the success or obstacles in a person's life are mainly determined by their complexion, while their wealth or poverty throughout life is determined by their bone structure.

此縱發財還須有失，此言，部位不好，氣色好之說。須應氣色無人不發。部位勻停，運至興家道。色鮮明潤，其年可逐心懷。部位以為年休咎。氣色定當月吉凶。萬言諸事不好氣色美玉不出山徒自理山。破船遇順風，亦能航海。書云：部位偏斜氣色明，萬般營運逐君心，若還氣色仍前暗，依舊辛勤困苦人。

Such people may become rich, but eventually they will lose it, referring to the situation where the body's parts are not well positioned but the complexion is good. Once the complexion is good, there is no failure. If the body's parts are evenly proportioned, then when the current year comes along, prosperity will come. If the complexion is bright and moist, then that year will be satisfactory. The body's parts determine the fortune of the whole year, while the complexion determines the fortune of the month. Even if one says all things are unfavorable, as long as the complexion is good, it is like a beautiful jade buried in the mountain yet still shining; a broken boat with favorable wind can still cross the sea. The physiognomy book says: if the body's parts are crooked but the complexion is bright, all business endeavors can be satisfactory; if the complexion remains dull, one will still be a hardworking and distressed person.

骨格定一世貧富，部位定一世消長，形神定更改，氣色定當年吉凶，四件俱準，各有一用。依前三十六法一一細看，無不應驗。氣色逐時有變化，可依後，逐年生克，逐月宮分，逐曰氣節求其事，應於某宮，當用某月某曰可得。何方可求，何方可避，依法用心鬼神莫測，可奪天機也。

The structure of the bones determines a person's wealth and poverty throughout their life, the specific parts determine the ups and downs of their life, the form and spirit determine the changes in destiny, and the color of the complexion determines the fortune or misfortune of the current year. These four aspects are all accurate and each has its own use. According to the previous thirty-six methods, examine them one by one, and none will fail to be effective. The color of the complexion changes with time, so refer to the following text: according to the five elements generating and overcoming each other in the year, the monthly palace, and the solar terms of the day, deduce the matter being inquired about, and see which palace it corresponds to, thus knowing on which month and day it can be achieved. Determine which direction to seek and which direction to avoid. By following the method with sincerity, one can surpass even the wisdom of ghosts and gods and seize the heavenly opportunity.

相有萬千變化，豈能容易？氣色不過一理，豈為難乎？屢屢看相，欠真傳實學，故此毫釐有千里之差。不知宮分，不識生克，不明逆理，不得眼力，不知何為氣，何為色，何為吉，何為凶，以方可脫，何曰可見。總然不得訣法，難以盡明。若明白當詳玩後載之玄賦。

Bone structure varies in countless ways, so how can it be easy to observe? The appearance of a person is based on a single principle, so how can it be difficult? People often fail in face reading because they lack genuine transmission and practical knowledge, hence a small error leads to a great mistake. They do not understand the divisions of facial areas, do not recognize the five phases and their interactions, do not comprehend the principles of order and disorder, and have not developed their eyesight to distinguish between qi and color, between good and bad fortune, nor know which direction to avoid or on which day clarity will come. In summary, without obtaining the secret methods, one cannot fully understand. If one wishes to comprehend, they should carefully study the profound writings in the following text.

旺夫之女，背厚肩圓。剋夫之妻，顴高鼻小。凡女相雖部位十二宮五官六府三停，只取四件為用。額為父母，鼻為夫，口為子星，賤眼乃貴。凡觀女相，先看鼻準，為夫星，若要收成，子貴還須唇配多絞，子息成名，必定眼如鳳目。旺夫起創，還須一面無虧。

A woman who brings prosperity to her husband has a thick back and round shoulders; a woman who harms her husband has high cheekbones and a small nose. When judging a woman's face, although there are also twelve sections, five organs, six internal organs, and three stops, in practice only four areas are considered: the forehead represents parents, the nose represents the husband (husband's star), the mouth represents children (child's star), and the eyes represent status and rank. When judging a woman's face, first look at the nose, which represents the husband's star; to have children who achieve success and sons who attain prestige, the lip shape must match the nose and the lip lines should be thick and intersecting; those whose children achieve fame are sure to have a pair of phoenix eyes. A woman who can bring prosperity to her husband and start from nothing must have no defects anywhere on her face.

六削三尖，豈得興家立業？面如瑩玉，何愁不產麒麟？興家之婦，定是三停得配，享福之人，必然額正眉清。豈有準圓孀婦？哪見嬌嘴貴人？要配貴夫，身香體正。多淫多亂，面斑鼻小。身輕腳重，多為侍妾。

If the six organs are thin and the three parts are sharp and thin, how can one establish a family and achieve success? If the face is bright and smooth like jade, why worry about giving birth to a son like a qilin? A woman who can establish a family must have the three parts harmoniously matched; a person who can enjoy happiness must have a straight forehead and clear eyebrows. How can there be a woman with a round nose who becomes a widow? Have you ever seen a nobleman with a pouting mouth? To marry a noble husband, one must have a fragrant body and proper posture. Those with many spots on the face and a small nose tend to be promiscuous and disorderly. Those whose upper body is light but steps are heavy are mostly destined to be concubines.

體動頭搖，屏風之後裙釵。口潤整肅，面圓嚴重權神，強奪夫婿經營。眼大睛高鼻正，總是旺夫之女。土正神清，發福之人。血潤光彩，眼中藏秀，必產佳兒。面大無腮，休言福德。肉白如雪，下賤多淫。肉軟如綿，一生淫賤。眼圓頭削皮多滑，不為娼妓便作尼姑。唇白嘴尖髮又黃，不是媒婆便作妾。準圓血潤，必主興家。準小梁低，出嫁破敗。

The woman who moves her body restlessly and sways her head is merely a servant standing behind a screen. Those whose mouths are moist and lips full, whose faces are round and expressions solemn and dignified, will seize their husband's property and manage it themselves. Women with large eyes, high eye sockets, and straight noses are those who bring prosperity to their husbands. A nose (representing the earth element) that is straight and clear in appearance indicates someone who brings blessings. If the complexion is moist and lustrous, and the eyes have a refined and hidden grace, they will surely have good sons. A woman with a large face and thin cheeks lacks fortune and virtue. A woman with white skin like snow is lowly and promiscuous; one with soft flesh like cotton is promiscuous all her life. A woman with round eyes, a narrow head, and oily skin will either become a prostitute or a nun. A woman with white lips, a pointed mouth, and yellow hair is either a matchmaker or a concubine. A woman with a round nose and moist red color on her nose will surely bring prosperity to her family; one with a small nose and a low nose bridge will cause her husband's family to decline after marriage.

骨格未成，五官六府三停已定。還看聲音與神為主。聲音響亮，貌溫和，成家之子。五官俱正，眼如星，大貴之兒。皮肉厚寬，有福有壽。皮急皮浮，既貧且夭。聲清音響，多利雙親。聲威氣粗，難言有壽。眉高耳正，必是聰俊之兒。眉低耳低，多是為僧為道。受父之福，額廣印寬。建成家業，鼻挺梁高。

A child's bones may not yet be fully developed, but the "five organs," "six腑," and "three stops" have already taken shape. In addition, one should primarily observe the child's voice and spirit. A child with a loud voice and a gentle appearance is likely to be able to establish a family. A child with well-proportioned facial features and bright eyes like stars is considered a highly prosperous child. A child with thick and harmonious skin and flesh is likely to have both fortune and longevity; whereas a child with tight or flaccid skin is likely to be poor and short-lived. A child with a clear and resonant voice is beneficial to both parents; whereas a child with a commanding voice and coarse breath is unlikely to live long. A child with high eyebrows and properly positioned ears is certainly intelligent and handsome; whereas a child with low eyebrows and low ears is likely to become a monk or a Taoist. A child who can inherit his father's blessings has a broad forehead and an open forehead area; a child who can establish a family has a straight and prominent nose.

書云：眉高耳厚兒多福，額廣腮圓貴必宜。大概未十歲宜身清，體正，氣足，神壯方言成器。如削、如薄、如偏，俱是不成之格。頭圓者，決無短壽。口潤者，必不貧寒。皮厚者，還須有壽。骨弱者，不得安榮。天停削，耳輪暗，少年多困。山根陷，羅計低，難守家財。耳若低眉若低，不須問讀。耳若正，睛若清，可言功名。聲若破，色若暗，破財之子。氣若清，色若明，興旺之人。

The book of physiognomy says: children with high eyebrows and thick ears have much fortune, and those with broad foreheads and round cheeks are destined for high status. Generally, children under ten years old should have clear forms, upright postures, abundant breath, and vigorous vitality to be considered promising; if their features are thin, slanted, or weak, they are considered unpromising. A round head does not indicate short life, and a moist mouth shape ensures no poverty. Thick skin suggests longevity, while weak bones lead to no honor or comfort. If the forehead is cut off and the ear lobes are dark, the youth will face many difficulties. If the mountain root is sunken and the eyebrows (Rolu and Jidu) press down heavily, they cannot retain family wealth. Those with low eyebrows and low ears do not need to be concerned about studying; those with upright ears and clear eyes can achieve official success. Those with hoarse voices and dull complexion are destined to lose wealth, while those with clear breath and bright complexion will be prosperous.

凡五官俱宜正直平勻，不宜偏陷小削，所宜者口潤唇紅，所忌者鼻樑起節，眼大不可露神，耳大最要正厚。鼻小者資財難俱，口小者一世無糧。眉宜高不宜低，眼忌小，又忌偏斜。口忌尖，又嫌唇薄。眼小者不忌眉輕，眼大者不嫌眉重。無顴者不宜鼻大，面大者切忌梁低。口潤者不宜露齒。眼大者不可露光。眉盛者不宜皮大，耳小最怕眉寬。

The five organs should be upright and evenly proportioned, not crooked, sunken, small, or thin. What is favorable is a moist mouth and red lips; what is to be avoided is a prominent nose with bony ridges. Large eyes should not have their spirit light shining outward; large ears should be upright and thick. A small nose indicates difficulty in accumulating wealth, while a small mouth suggests a lifetime of lacking food. Brows should be high, not low; eyes should not be small, nor should they be crooked; the mouth should not be pointed, nor should the lips be thin. Small eyes are not to be avoided if the eyebrows are sparse, and large eyes are not to be avoided if the eyebrows are thick. Those without cheekbones should not have a large nose; those with a large face should not have a low nose bridge. A moist mouth should not show teeth, and large eyes should not have their light shining out. Thick eyebrows should not be paired with a loose face, and small ears should not be paired with wide eyebrows. The five organs are valuable when they are in harmony with each other, not when considered individually in terms of size.

木形人故宜水局，土形人得金為奇，火形人宜得木局。木形人發必富，金形人紅潤身榮，水若西方必貴，木遇金則貧賤，土形一瘦即死，金形一胖難生，水形忌嫌土克，金形準紅多刑傷。似木不木不貴，似金不金難榮，似水不水反好，似土不土安榮。五行切忌犯克，生扶可以榮身。

People with a wood shape are most suitable to have a water environment (water generates wood), people with a earth shape benefit most from a metal environment (earth generates metal and the energy is released appropriately), and people with a fire shape are most suitable to have a wood environment (wood generates fire). People with a wood shape will definitely become rich, people with a metal shape will be prosperous if their complexion is red and lustrous. People with a water shape will certainly achieve high status if they go through the western metal phase (metal generates water). People with a wood shape will become poor and lowly if they encounter metal (metal overcomes wood). People with an earth shape will die if they become thin, people with a metal shape will have difficulty surviving if they become fat, people with a water shape most fear earth overcoming them (earth overcomes water). People with a metal shape who have a red nose often face injuries or punishments (fire overcomes metal). If the shape resembles wood but is not pure, it is not valuable for wood; if it resembles gold but is not pure, it is difficult for gold to be prosperous; if it resembles water but is not pure, it is actually good for water; if it resembles earth but is not pure, it can enjoy prosperity and honor. The Five Phases must avoid being overcome, and if they are mutually generating and supporting each other, they can achieve success.

書云：見子傷妻，魚紋通天庫，兒成妻喪。奸門所見有黃光，紋通天庫，主見子刑妻。奸門紋生主克妻，有黃光主有奸子。書云：見子傷唇顴高，睛陷印堂平，膚子守節，鼻弱梁低妻似火。

The book of physiognomy says: If a person has a son but harms his wife, it is indicated by a line running from the outer corner of the eye down to the side of the forehead at the Heavenly Granary (Tianku), and the son grows up while the wife dies. A yellow glow appearing at the 'Jianmen' area of the eye, combined with the line reaching Tianku, indicates obtaining a son but suffering a calamity for the wife. Lines appearing at Jianmen indicate harm to the wife, and a yellow glow there suggests the presence of a concubine's son. The book also says: If a person has a son but harms his husband, it is indicated by thin lips, high cheekbones, deep eye sockets, and a flat forehead. For those who remain chaste and single, it is indicated by a weak nose, low nasal bridge, and a fiery temper.

凡婦人顴高眼陷豈不傷夫？印堂平者主有子。鼻乃夫星，一陷定刑。唇紅必有子。又婦人睛赤，見子刑夫。男子睛黃，刑妻克子。又云：克妻生子臥蠶血潤，魚尾青，克子害妻，奸門明潤，臥蠶弱。

A woman with high cheekbones and deep eye sockets cannot avoid harming her husband. A flat and full forehead indicates she will have children. The nose represents the husband; if it is collapsed, it signifies harm to the husband. Red lips indicate the presence of children. Additionally, if a woman's eyes appear red, having children will bring harm to her husband. For a man, if his eyes appear yellow, it indicates harm to his wife and harm to his children. It is also said that if a woman harms her husband but has children, her lower eyelids will have a bright and moist color, and the area around her eyes will be dark blue. If a woman harms her children and harms her husband, her inner corner of the eye will be bright and moist, while her lower eyelids will be weak and sunken.

小兒髮低必傷父，曰月旋螺定傷母。又云：寒毛生角幼失雙親，眉毛螺旋定主刑母。刑父者，頭偏額削，妨母者，眼陷眉交。胎毛黃，恐防難養，胎毛黑，恐有刑傷。詩云：額削頭偏曰月垂，又刑父母又災危，眉交眼陷山根斷，乃是人間破敗兒。

If a child's hairline is too low, it will harm the father. If there are hair whorls on the left and right of the forehead at the 'day angle' and 'moon angle', it will harm the mother. It also says that if there are fine, soft胎毛 on the sides of the forehead, the child will lose both parents at a young age. If there is a spiral in the eyebrows, it will certainly harm the mother. Harm to the father is indicated by a skewed head shape and a thin forehead and face. Harm to the mother is indicated by deep eye sockets and connected eyebrows. If the胎毛 is yellow, it is feared that the child will not be well cared for; if the胎毛 is too black, there may be injuries. A poem says: a thin forehead, a skewed head, and low day and moon angles indicate both harm to parents and danger. Connected eyebrows, deep eye sockets, and a broken mountain root are signs of a person who will bring ruin to their family.

周身上下十二宮三十六法，若有一處失陷，難以言其全福。有十二件美中生惡之法：1、頭雖圓而無腦，一世不能成立。2、天停高而髮如草，一世下賤愚玩。3、眼雖清而雙眉壓，一世不能成立。4、耳雖正而軟如綿，一世愚頑志劣。5、梁雖高而山根陷，一生貧窮。6、準雖圓而井灶大，一生難望聚財。

The twelve sections of the body and the thirty-six methods, if any one of them is defective, then one cannot have complete good fortune. Among these, there are twelve situations where good things turn into bad: first, the head may be round but the back of the head is not prominent, and one will never achieve success in life. Second, the forehead (the heavens' stop) may be high but the hair is messy like dry grass, and one will remain lowly and foolish all his life. Third, the eyes may be clear and handsome but the eyebrows are too low, and one will never achieve success in life. Fourth, the ears may be upright but soft like cotton, and one will be foolish and lack ambition. Fifth, the nose may be high but the bridge of the nose is collapsed, and one will be poor all his life. Sixth, the nose may be round but the nostrils (the well and stove) are too wide, and one will never be able to accumulate wealth.

7、顴雖高而左右不配，主一生孤獨。8、唇雖紅潤而齒疏少，凡事無成。9、項雖圓而雙眉縱，主一生貧寒。10、腹雖厚而上大下小，一生不發。11、臂雖大而失旖不平，一生勞苦。12、掌雖厚而上無紋，和生愚賤。

Seventh, although the cheekbones are high, if the left and right cheeks are uneven and not matching, it indicates a life of loneliness. Eighth, although the lips are red and smooth, if the teeth are sparse and in insufficient number, nothing will be accomplished in life. Ninth, although the neck is round and smooth, if the eyebrows are scattered and chaotic, it indicates a life of poverty. Tenth, although the abdomen is thick and solid, if its shape is large on top and small at the bottom (the abdominal energy does not descend), one will not achieve success in life. Eleventh, although the arms are thick and strong, if they are crooked and uneven, one will live a life of hardship. Twelfth, although the hands are thick and solid, if there are no lines on the palms, one is born ignorant and lowly. All of these are beautiful but with evil, where the good is canceled out by a single defect.

此十二件，若犯一件，縱有陳平之貌，張良之財，亦不能發跡。故此莫以美惡而言好，相中秘訣有乘除之法，人莫知之。詩云：一面昂然好五官，身平體正氣神寬，局中若有些須破，一中無成萬事難。

Of the twelve aspects, if any one is violated, even someone as handsome as Chen Ping or as wealthy as Zhang Liang will not achieve success. Therefore, one should not judge solely based on a single feature; the secret of physiognomy lies in comprehensive calculation and adjustment, yet people do not understand this. A poem says: "Full face with noble bearing, all five organs well formed, body straight and upright, demeanor broad and open; if there is even a slight flaw in the overall pattern, if one aspect is incomplete, everything will be difficult."

女人相有七殺，此乃洞濱所傳，屢屢有驗。美婦黃睛為一殺，面大口小為二殺，鼻上生紋為三殺，耳反無輪為四殺，極美面如銀色為五殺，髮黑無眉為六殺，睛大眉粗為七殺。如五官俱正，一面無虧，犯此亦主刑夫。詩云：色若桃花面如銀，雖知美相反生嗔，刑夫害子無成曰，只好花街柳巷行。

There are seven types of deadly stars in female physiognomy, passed down by Lu Dongbin, and they often come true. A beautiful face with yellow eyes is the first deadly star; a large face with a small mouth is the second; a line on the nose bridge is the third; ears that flip outward without inner folds is the fourth; extremely beautiful with a silver-like pale complexion is the fifth; black hair without eyebrows is the sixth; large eyes with thick eyebrows is the seventh. Even if all the facial features are proper and there are no defects on the face, committing any of these will lead to the husband's punishment. A poem says: a rosy complexion like peach blossoms, white skin like silver, although appearing beautiful, it actually brings resentment; causing the husband's punishment and harming children, achieving nothing, only to end up wandering in the streets and alleys.

凡婦人安莊恭敬為嚴，形體端正為威，作事周正，令人一見皆有懼色，坐立不偏，語言不泛，寬大胸襟，溫和顏貌，樂不喜，難不憂，乃麈中之貴婦，可以受子之封。詩云：體正身端坐立平，威嚴一見世人驚，行藏舉止胸襟大，養子須當拜聖明。

A virtuous woman is composed and dignified, treating others with respect, which is called "Yan." Her posture is upright, which is called "Wei." She handles affairs thoroughly and properly, so that people feel reverence upon seeing her. She sits and stands straight, speaks without frivolity, has a broad mind, and a gentle expression. When encountering joy, she does not become reckless; when facing hardship, she does not become anxious. This is the noble lady of the world, who can receive a noble title from her son. The poem says: Her body is upright and her posture is proper, her composure and dignity are so striking that they astonish the world. In her movements and behavior, her broad-mindedness is evident, and the son she raises will be able to meet the wise sovereign.

書云：眉聚山川之秀，胸藏天地之機，目如雷灼流星，自有安邦高策。出世之才，齒中唇紅麈中隱士見人不俱，胸中自有長策。漢高祖欲一隱士道人，門首其人而不起，高祖曰：欲一士安邦來，求賢列其士向陽覓風而應，一一對答如流。高祖曰：此乃上士之士。

The book of physiognomy says: Those whose eyebrows and forehead gather the refined spirit of mountains and rivers possess within their chests the profound strategies of heaven and earth. Their eyes shine brightly, like flashes of lightning and stars. Such people naturally have lofty strategies to stabilize the country. Outstanding talents have neat teeth and red lips. A reclusive gentleman of high virtue does not fear meeting people, for he has long-term plans in his mind. Emperor Gaozu of Han once invited a hermit scholar, but the man sat by the door without rising. Gaozu said: I want to invite a scholar who can stabilize the country. Seeking the virtuous and conversing with him, the man answered calmly and fluently. Gaozu said: This is truly a scholar among the top scholars.

夫形容丑怪，石中有美玉之藏，只看其眉目胸襟行動軻知其學。耳印開一寸，作為田舍之翁。面起三顴，必作邊庭。勇士眉分八字，可作軍官。庫若斗圓，當作武將。肩高背厚，必然不是常流異貌異人，可以為帥為將。

A person with an ugly appearance is like a beautiful jade hidden in a piece of rough stone; one can judge his learning by observing his eyes, chest, and demeanor. If the area around the ears and the area between the eyebrows are broad and open by an inch, he can become a village farmer. If there are three prominences on the face resembling the cheekbones, he is destined to serve as a border guard. A brave warrior with eyebrows spread apart like the character 'eight' can become an officer. If the area beneath the nose is full and round like a measuring vessel, he should be a military general. If his shoulders are high and his back is thick and solid, he is certainly no ordinary person—those with extraordinary appearances are capable of becoming generals and commanders.

凡人過於酒，不過皮上燥滯，過於色，不過三陽三陰燥滯，不可，可者為災禍。凡男子有色，三陽青，女人有色，鎖陽骨青，不在別處，唯此為驗。所以不關禍福。凡未用酒色在裡，已用酒色在表，還依書法一一各官細查，無不應驗，豈可以酒色誤人大事？

A person who drinks excessively will only show a dry and stagnant appearance on the skin; excessive indulgence in sexual desires will only cause the three yang and three yin areas beneath the eyes to show a dry and stagnant appearance. One should not therefore conclude that there is a calamity. For men who have had sexual activity, the 'three yang' areas beneath the eyes will appear blue; for women who have had sexual activity, the 'lock yang bone' will appear blue. This should only be observed in these two places, not elsewhere, so it has nothing to do with fortune or misfortune. Those who have not indulged in alcohol or sexual pleasures will have their complexion hidden within; those who have will have their complexion appearing on the surface. Still following the method of the physiognomy book, examining each organ one by one, there is nothing that does not correspond. How could one mistakenly judge a person's major affairs just because of alcohol and sexual pleasures?

書云：心善三陽光彩，心藏惡毒淚堂深，陰陽失陷人多毒，心內奸邪口角青，眸子若邪心豈正？鷹腮鼠耳是奸雄，目赤睛黃全惡害，青筋面白莫同居。以上數件最是可忌。又云：口正唇齊準又隆，三陽潤色印堂紅，顏和語軟神舒暢，價重名高世所宗。此乃奇福上格，世人不知此法。

The book of physiognomy says: A kind-hearted person has a bright glow in the area called "San Yang" beneath the eyes; a person harboring evil has a deep "Lei Tang" (tear hall); those with the "Yin Yang Gong" (yin-yang palace) out of place and sunken are prone to poison; those with wicked intentions have a bluish tint around the mouth. If the eyes are crooked, how can the heart be upright? Those with sharp cheekbones like an eagle and small ears like a rat are cunning villains; those with red eyes and yellow pupils are all harmful people; those with pale faces and prominent blue veins should not be lived with. These are the most important things to avoid. It also says: A person with a proper mouth shape, even lips, a full nose tip, and bright "San Yang" color, a red "Yin Tang" (palace of the mind), a pleasant appearance, gentle speech, and a relaxed expression is of great value and high reputation, respected by the people. This is the top pattern of extraordinary good fortune, which the common people do not understand.

地有東南西北，人有五行，色有五樣。如水多遭難，宜往東方可脫。火多金難，宜往北地方安。水弱土多，還可西方助其根本。如火來克金，宜往北方。金來克木，宜往南方。一面木色，宜行火地。一面水色，急去東方。大概氣開色潤，可求謀行動。色開氣昏，宜守。發在某宮，定在某月，現在某位謀事可知。知者須防一生堅守，可免凶厄。

The land is divided into the four directions: southeast, northwest, and the rest. People have the five elements: metal, wood, water, fire, and earth. The colors of the aura also have five types: green, yellow, red, white, and black. One can use the five elements to determine whether to go or avoid a place. For example, if there is too much water color on the face and one meets with misfortune, it is advisable to go east, where wood can drain water and thus relieve the situation. If there is too much fire color and metal is affected, it is advisable to go north, where water can control fire and bring safety. If water is weak and earth is abundant, one can go west, where metal can generate water and support the root. If fire is attacking metal, one should go north; if metal is attacking wood, one should go south, where fire can control metal. If the face is full of wood color, one should move to a place of fire, as wood generates fire and the energy is released. If the face is full of water color, one should hurry to the east. In general, if the energy is open and the color is moist, one can plan and take action. If the color is open but the energy is dull, one should remain still and wait. The place where the color appears determines the corresponding month of the five elements. The current part of the face indicates the area of affairs that can be inferred from there. Those who understand this principle must be cautious and hold on to it throughout their lives, thus avoiding misfortune.

先生曰：子初遊淅省，復到江南，後來都下過美色異相數十萬矣，未賞誤人之事，在窗下幾年作此三冊，分為天、地、人。上本可知人貴賤窮通，中本可知人當年吉凶禍福，下本可知未來休咎，子孫之盛衰。，凡相盡此四十二訣之中矣。

Liu Zhuang said: When I first traveled through Zhejiang, then went to Jiangnan, and later arrived in the capital, I have examined the appearances of hundreds of thousands of beautiful people, and never made mistakes in predicting their affairs. I spent several years writing these three volumes under my window, divided into three parts: Heaven, Earth, and Humanity. The upper volume can reveal a person's status, wealth, poverty, and success or failure in life. The middle volume can show the fortune and misfortune of the person in the current year. The lower volume can reveal future omens and the rise or decline of descendants. All the methods of physiognomy are fully contained in these forty-two principles.

又附百問在外，自高先生來看，百問之後，心生慧法，察理推情，屢屢見人，不及柳莊相法神異。後高公將此書與秦動士張野狂歸湖，再不傳世。原本刊板柳莊相法不傳於世，高公後來嘆曰：吾自學數十年，異集異書見過，未曾見此朗然明白，頓悟玄機，作梅窗賦一篇，以賦曰。

In addition, there is another volume entitled The Hundred Questions of the Yongle Era. After Master Gao had looked at it, upon reading the Hundred Questions, his mind suddenly opened to the wisdom gate, enabling him to discern principles and infer emotions. He often tried giving physiognomy readings to others, yet he always felt that Liuzhuang's Methods of Physiognomy were more marvelous and effective. Later, Master Gao gave this book to two reclusive scholars, Qin and Zhang, to take back to the lake region, and from then on, it ceased to circulate in the world. The carved blocks for the Liuzhuang's Methods of Physiognomy also did not pass on. Master Gao later lamented, saying: I have studied physiognomy for decades, seen many strange books and collections, but I have never encountered a work as clear and lucid as this, which can instantly enlighten one to the mysteries. Therefore, he composed an essay called The Plum Window Ode, with the following text.

大哉人身生物之體，合乎天地一氣，而先生觀格局，規模五行強弱，不可不察十二宮中，不可不知一百部位，大概只須看格局，細究還宜察看五官形神，要配格局，要強官府，要停氣色，要潤部位，要高三停，要平宮，宮不宜缺陷，部不可紋低。

What a great thing it is to have a physical body, which shares the same vital energy as heaven and earth. When Master Liu Zhuang observes a person's face, he first examines the overall structure, assesses the strength of the Five Phases, and must carefully observe the twelve palaces and be familiar with the hundred body parts. In general, one only needs to look at the structure, but for a detailed analysis, one must also examine the five senses and the physical form and spirit. The form and spirit should match the structure, the five senses and six internal organs should be strong, the complexion should be balanced, the body parts should be moist and lustrous, the three sections should be high, and each palace should be full and level. Each palace should not be defective, and each body part should not be broken by markings or be low and sunken.

木滯梁金造作棟渠之器，水厚得土方為福壽之人，火克金形到底難言有壽，水生木格必須還要成名。五行得生旺可得一身顯達。一局失其垣，難問一世榮名。

The "wood shape" with stagnant energy and a golden aura on the nose can become a material for beams and ditches; the "water shape" that is abundant and controlled by earth is the person who will have fortune and longevity; a pattern where fire overcomes metal cannot achieve long life; a pattern where water nourishes wood will surely lead to fame. Those whose Five Phases are supported and vigorous can expect success in their lifetime; if one aspect of the pattern is out of place, it cannot bring fame and honor throughout their life.

頭圓髮秀，必是清高之士。休下腹垂，守為安樂之人。眉高耳聳，到老得人欽敬。印潤梁高，一生新近高人。準大心懷德行，梁低破祖離宗。眼大若無光彩，為人決犯刑名。耳大口如一撮，天年四九歸陰。鼻大者獨嫌孔露，口大者要有稜角。眼黃者男女切忌。唇紅者男女偏宜。

Those with round heads and fine hair are certainly noble and upright individuals. Those with broad shoulders and hanging belly are people who can maintain their success and enjoy peace. Those with high eyebrows and prominent ears will be respected by others even in old age. Those with a moist and bright forehead and a high nose bridge will be close to wise people throughout their lives. A large nose indicates a kind heart, while a low nose bridge suggests the destruction of ancestral fortune and leaving the family. Those with large eyes but lacking luster are likely to break the law. Those with large ears and small, pointed mouths will die before the age of thirty-six (forty-nine). A large nose is only a drawback if the nostrils are too exposed, and a large mouth is only suitable if it has sharp corners. Yellow eyes are bad for both men and women, while red lips are favorable for both.

面陷多傷骨肉，顴高及好為非。倉庫配，當為宰相，輪弼明，一品隨朝，邊地起，何愁不富，四壁暗，羅細之非。鼻小面大，何須求利？眉低眼陷，一世辛勤。夫灶空倉庫陷，何年發福？頭皮枯，血不潤，一載歸陰。

A face with a sunken forehead tends to cause harm to close family and relatives; high cheekbones are prone to disputes. If the Heavenly Granary and the Earthly Storehouse are well matched, one is destined to be a prime minister. If the earlobe and the auxiliary bone are clear and bright, one can attain a high official position. If the area beside the forehead, called 'side land,' is full and prominent, one will not lack wealth. If the face is square but the surrounding areas are dark and dull, one will attract many trivial troubles. A small nose with a large face is not worth seeking wealth. Low eyebrows and sunken eyes indicate a life of hard work. If the 'kitchen stove' areas beside the nostrils are hollow and the Heavenly Granary and Earthly Storehouse are collapsed, when will one ever gain prosperity? If the scalp is dry and lacks a healthy glow, one will pass away within a year.

滿面色放光華，為人下賤且是愚蒙。鬢眉齊清生過目，為人正大，兼有賢妻。上停長一生富足，中停長財祿豐盈，若是下停一潤，為官必至尚書。無殺女人之面，有顴還作夫人。鼻陷兒童無腦，有壽宜不昌。

His face is covered with a faint bright glow, indicating a humble and foolish nature. If his hairline and eyebrows are clear and bright, and his eyebrows are longer than his eyes, he is upright and honest, and can marry a virtuous wife. A long upper part (forehead) indicates a life of wealth, a long middle part (nose) indicates abundant wealth and official rank; if the lower part (mouth and chin) is also moist and smooth, he will certainly reach the position of Minister. For a woman, if her face lacks a fierce look, even if her cheekbones are slightly high, she can still become a lady. If the bridge of the nose is sunken and the back of the head of a child is not prominent, even if he has a long life, it will not be prosperous.

曰曰榮神，只為浮筋露骨。時時費力，皆因血暗皮粗。臀尖股小，豈得安身之處？神昏目暗，中年破敗傾家。眼若浮光，女犯浮，多奸事。鼻樑露節，女刑男破一身貧。頭尖額削，一世奔走。腰偏皮薄，到老孤單。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) One who is constantly worried and exhausted, with prominent veins and exposed joints, will find no rest. Always working hard without reward, due to dull blood color and rough skin. Those with narrow hips and thin thighs have no place to settle. Those with dim spirits and dark eyes will face ruin and loss of family in middle age. Those whose eyes gleam with a superficial light, women are considered frivolous and may engage in improper affairs. Those with a bump on the nose bridge, women will harm their husbands, men will lose their families, and live in poverty. Those with a sharp head and a narrow forehead will be always in motion. Those with a slanted body and thin skin will grow old alone.

唇掀齒露，且且夭。目斜根斷，曰賤曰奸。顴骨高，上下要配，準額大，井灶要齊。成家子腮圓肉厚，敗家子反耳聳眉。當家婦背平腰潤，亂家婦體細身輕。

A person with lips raised and teeth exposed will be poor and short-lived. One with slanted eyes and a broken mountain root will be lowly and deceitful. High cheekbones require a matching upper and lower part (forehead and chin). If the nose is large, the two nostrils (well and stove) should be even. A son who can establish a family will have round cheeks and thick muscles. A son who ruins the family will have ears that stick out and high eyebrows. A woman who can manage the household will have a flat and thick back and a round waist. A woman who brings disorder to the family will have a slender and light body.

偏斜何須問福？觜尖唇白三十早刑。一面好相而腰尖，必淫亂。印平唇厚貌醜必產奇英。小兒神旺，何愁關殺？婦女聲清可配良人。一品二品異相一時難辨，三品四品印平氣足神清，五六七八品，頭圓腹垂背厚豐，五長五短須配，五大五小要勻。相雖一體，有萬分，一時難辨，再論分明。

Those with crooked appearances need not inquire about their fortune. Those with thin lips and pale mouths will face calamity by the age of thirty. Those with a good face but a narrow waist are likely to be unchaste. Those with a flat and full forehead and thick lips, even if their face is ugly, will surely produce extraordinary talents. Children with strong vitality need not worry about their karmic obstacles. Women with clear and bright voices can marry good men. The extraordinary appearances of the first and second ranks are hard to recognize at once; those of the third and fourth ranks have a flat and full forehead, abundant breath, and clear spirit; those of the fifth, sixth, seventh, and eighth ranks have round heads, hanging bellies, thick and full backs. The "five longs" and "five shorts" should match each other, and the "five bigs" and "five smalls" should be evenly proportioned. Although appearance is a whole, there are countless differences within it, which cannot be fully understood at once, so they must be explained in detail.

先生欲歸田裡，不受爵綠金帛。永樂賜以綠柳百株，肥田百畝，歸隱浙越，賜號柳莊先生。後高公思慕請旨，宣九次不至朝關，高公親往浙越，但見仙莊閒臨綠水，戶繞肥田，花紅柳綠，翠竹盤松，感憶不盡，又見門懸金字，戶列紅碑。

Master Liu Zhuang wished to retire to the countryside and refused to accept titles, salaries, or wealth. Emperor Yongle bestowed upon him a hundred willows, a hundred acres of fertile land, and ordered him to retire to the area of Yue in Zhejiang. He was granted the title "Master of Willow Farm." Later, Lord Gao missed him and summoned him with an imperial edict, but Master Liu refused to come to court nine times in succession. Lord Gao then went personally to Zhejiang and Yue. There he saw the tranquil Willow Farm by the green water, surrounded by fertile fields around its gates, with red flowers and green willows, and emerald bamboo and pine trees, evoking endless感慨. He also saw a golden plaque hanging above the gate and a red stone tablet standing before it.

辭曰：湛然清靜禍福難侵，或氣和離一事不逐。黑氣若穿五竅，身陷幽靈。旺氣如犯三臺，祿從天降。居官見逢赤色，同在交增士庶。雙顴見紅色，兄弟競爭是敵。天停白氣，春愁口舌刑殺。地闊黑雲，秋怕交爭詞。

The inscription on the stele says: A person with a pure and quiet heart is not easily troubled by misfortune or blessing; if one's breath is harmonious and the fire position is unobstructed, there is no need to force matters. If black clouds pass through the five orifices of the ears, eyes, mouth, and nose, the person will be trapped in the underworld. If prosperous energy corresponds to the "San Tai" positions, official rank will descend from heaven. Officials who display a red color on their faces will cause disputes with common people. If both cheeks show red, brothers will compete and become enemies. If white clouds appear on the upper forehead, there will be worries about words and punishment in spring. If black clouds appear on the lower chin, there will be fear of lawsuits in autumn.

奸門黃氣，因奸而尚然成婚。妻部黑雲，故舊而間變盜。赤色忌侵酒令，酒色亡身，炎光怕見陰官，防妻產厄。青色生於眼下，必是妻妾子女。白氣長於鼻頭，須有父母兄弟之刑。中央土色逢紅，而終見災殃。青黃神色縱紅，而必無多憂。

The yellow qi appearing at the inner corner of the eyes, specifically at the "Jianmen" area, indicates a marriage resulting from private affection. The black cloud appearing in the wife's area suggests disputes with old friends leading to theft. The presence of red color invading the "Jiu Ling" area near the mouth is an omen of death from wine and lust. Excessive fire light on the face, especially appearing in the private area, warns of danger to the wife's childbirth. The blue color appearing below the eyes is related to the wife, concubine, or children. White qi extending on the nose indicates punishment or conflict with parents or brothers. Red color appearing at the central part of the nose, which represents the Earth Star, signifies eventual calamity. If the color is green with a slight red tinge, there will be fewer worries and troubles.

天中黑霧，退官失職。印堂黑色，移徒之愁。年上色黃，即封官爵。壽上色紅，妻必爭克。年上橫紋赤黑，或憂父母，或憂身壽。年上黃色紅雲，一喜子孫，一喜綠。白為死喪，赤乃官災，黑為病患之憂，青為驚辱之事。

At the top of the head, the area called "Heaven's Center" showing black mist indicates a loss of position and failure in duty. If the area called "Seal Hall" shows black, it indicates worry about moving or relocating. If the area called "Year" shows yellow, it means being granted an official title soon. If the area called "Longevity" shows red, it indicates that the wife will have disputes and conflicts with others. If there are horizontal lines on the "Year" area with red or black color, it may mean worry about parents or concern about one's own lifespan. If the "Year" area shows yellow and has a red cloud, there will be good news regarding descendants and good news regarding salary. In summary: white color indicates death or mourning, red color indicates official troubles, black color indicates illness or worry, and blue color indicates fear or humiliation.

眼下黑色而爭訟，眉上黃明而受福。黑如油抹，人命多傷。黃似土酥，財帛廣聚。紅黃入於面上，多因敕賜金帛。年上黑霧，應天獄，定見官中而招。魚尾青，奸事敗。準頭黃明，祿位成。黑連年上，女定招災。青入人中，男須敗業。

Currently, if black appears, it indicates disputes. If bright yellow appears on the eyebrows, it signifies receiving blessings. If the color is black like oil, there will be many cases of death and injury. If the color is yellow like soft earth, it will bring in wealth. If red and yellow colors appear on the face, it is likely to receive imperial rewards and wealth. If black mist appears on the 'year' position, it indicates imprisonment and being questioned by the authorities. If the 'fish tail' at the end of the eyes turns blue, private affairs will be exposed. If the 'bridge' of the nose is yellow and bright, official rank and position will be achieved. If black qi connects to the 'year' position, wife and daughters will certainly suffer misfortune. If green qi invades the 'person' position, the man will lose his family fortune.

禍喪起於白頭，憂病常在眉發。黃明求官易得，鼻孔暗黑，幹事難成。因奴馬而爭強。淚堂黃色，而莫得。龍宮黑子，左害子而右害女。眉上白光左損父而右損母。

Misfortunes and losses begin at the top of the head where the hair turns white; worries and illnesses often appear between the eyebrows and the hair. If the complexion is yellow and bright, seeking official positions will be easy; if the nostrils are dark or black, affairs will not succeed and there will be disputes over servants or vehicles. If the "tear hall" shows yellow, what is sought will never be obtained. If there is a black mole in the "dragon palace" area under the eyes, it will cause harm to the son on the left and to the daughter on the right. If there is a white light on the eyebrows, it will cause harm to the father on the left and to the mother on the right.

山根赤而雙目如火，血光之厄。黑雲氣應天嶽，酒食色慾之憂。求官進職，三臺上必光明。財退官災，五嶽中而黑暗。小求大得，蓋天庭兩角分明。不勞而成，因蘭臺邊四方明潤。

The mountain root area turns red and the two eyes become red like fire, indicating a danger of blood-related calamity. If dark clouds appear on the forehead's heavenly palace and the nose (mountain peak), it signifies worries related to alcohol, food, and sexual desires. For promotion in official position, the "Three Stars" area must be bright. Decline in wealth and legal troubles arise when darkness appears among the "Five Mountains." If the desired outcome is small but the result is great, it is because the heavenly palace and the two sides of the forehead are clearly defined. Achieving success without effort is due to the "Lantai" area on the nostrils and its surrounding area being clean and moist.

印堂黃色如柳葉朝邊地，九十曰三品登壇。高廣紫氣以有明，於夭中一年間。兵符拜相，驛馬紫氣，四十曰內有小人百事。若僧道，古月至弟，年內應後。有氣色一冊，十分斷盡，宜詳察之也。

The imprint on the forehead showing a yellow color, shaped like a willow leaf and directed towards the side of the forehead 「border area」, indicates that one can attain a position of third rank within ninety days and be appointed to a post. If the area on the forehead 「high and broad」 shows bright purple qi, then one should be appointed to the position of the heavens within a year. Holding a military symbol and being appointed as a chancellor is indicated by the 「post horse」 on the side of the forehead showing purple qi; if the qi of the post horse deteriorates within forty days, there will be interference from petty people and all affairs will go against one. As for monks and Taoists, their qi should be observed in the area between the facial bones and the eyes resembling those of a foreigner, and within a year, the prediction will come true. There is also a special book detailing these interpretations in great detail, which should be carefully studied.

夫人生天地之間，不出五行之外，氣秉陰陽，難逃生克之中。天有五行：金木水火土，人有五臟：心肝脾肺腎。心火，肝木，脾土，肺金，腎水，乃五行之根本，耳目口鼻乃五行之苗，氣色乃五行之變化。欲知禍福，須知變化之機，欲識吉凶，盡在五行生剋。

A person lives between heaven and earth, and cannot escape the scope of the Five Phases. A person's constitution is endowed with the energies of yin and yang, and cannot avoid the control and generation of the Five Phases. In the sky there are the Five Elements: metal, wood, water, fire, and earth. In the human body there are five internal organs: heart, liver, spleen, lung, and kidney, which correspond to these elements. The heart belongs to fire, the liver to wood, the spleen to earth, the lung to metal, and the kidney to water. The five internal organs are the fundamental elements of the Five Phases in the human body. The ears, eyes, mouth, and nose are the manifestations of these elements. The color of the face is the change resulting from the movement of the Five Phases. Therefore, to foresee a person's fortune and misfortune, one must first understand the mechanism of these changes. To distinguish between auspicious and ominous signs, everything is determined by the mutual generation and control of the Five Phases.

紅、赤、紫色屬火，乃心之苗；青屬木，肝之苗；黃屬土，脾之苗；白屬金，肺之苗；黑屬水，腎之苗。色以喜怒哀樂所發，還有酒色所發，還有木經強弱所發，何色發於某宮，即應某事，或在內外表裡大小斜正如何之形，事事物物有萬端之異，斷吉凶全憑五色為主，言禍福一面之內，若不得法，空費力矣。

Red, crimson, and purple belong to fire and are the manifestations of the heart meridian; green belongs to wood and is the manifestation of the liver meridian; yellow belongs to earth and is the manifestation of the spleen meridian; white belongs to metal and is the manifestation of the lung meridian; black belongs to water and is the manifestation of the kidney meridian. The appearance of colors arises from emotions such as joy, anger, sorrow, and happiness, or from indulgence in wine and lust, or from the strength or weakness of the liver meridian (originally referred to as 'wood meridian'). The occurrence of a particular color in a specific palace position indicates a corresponding event. Further, one should observe whether the color appears on the surface or inside, whether it is large or small, and whether it is slanted or upright, as things change in myriad ways. Judging fortune and misfortune depends primarily on the five colors: green, yellow, red, white, and black. Discussing calamity and blessing does not go beyond the face. If one does not grasp the method, all efforts are in vain.

夫氣色之事有二分：一曰氣，二曰色。在裡色，在外浮光者為光，不為氣，色滑者為點，不為浮光。凡人只宜氣色，不宜浮光。

This matter of complexion is divided into two parts: one is called "Qi" and the other is called "color." The color hidden beneath the skin is referred to as "color." The bright, superficial layer on top of the skin is called "floating light," which does not count as Qi. If the color is smooth and gathers into a single point, it is called "point," which is also not considered floating light. A person should have genuine Qi and color, but not floating light.

萬金解說：面有一百部位，小說外有看四時十二宮，所在地名有一盤人面交宮，過限吉凶，星宿部位還加一百二十，大小部位共有二百四十四法，宮宮有細法，有訣，觀者非細心之士，不得憂之，非俗愚所用，亦非貪圖名利之人所學這，乃上通天文，下合陰陽者方能語此，後得之士不能認錯。

The "Wan Jin Jie" states: A human face has one hundred parts. In addition, one must consider the four seasons and the twelve palaces, each with place names, forming a diagram of the human face with palaces. This is used to calculate the fortune and misfortune of the current year. Furthermore, there are one hundred and twenty star mansion positions, making a total of two hundred and forty-four methods. Each palace has detailed methods and oral formulas. Those who practice physiognomy must be people with meticulous minds; otherwise, they cannot understand. This is not something ordinary people can use, nor can it be learned by those who seek fame and fortune. Only those who understand astronomy and harmonize with yin and yang can be qualified to study this. Those who later obtain this method must not make mistakes.

歌曰：春青定向三陽取，夏季還當印內求，秋天只觀年壽上，冬來地閣白光浮。此乃古法，春天萬物發生，宜青在三陽之上；夏曰火旺，宜紅紫在山根印堂；秋天金旺，宜黃白發於土星；冬曰水旺，故觀地閣。木星宜明，此乃大概亦。或不驗，還得十二月、四庫、四偏、四正為主（辰戌丑未為四庫，子午卯酉為四正，寅申巳亥為四偏），外慾求某事即在某宮上看，後從細法宜玩。

The rhyme says: In spring, the green color should be found on the "Three Yang" area below the eyes; in summer, the red and purple color should be seen within the "Yingtang" area; in autumn, the yellow and white color should appear on the nose bridge, specifically the "Nian Shang" and "Shou Shang" areas; in winter, the "Di Ge" area below the chin should show a bright white light. This is the ancient method: in spring, when all things begin to sprout, the green color should appear on the Three Yang; in summer, when fire is strong, the red and purple color should appear on the "Shan Gen" and "Yingtang" areas; in autumn, when metal is strong, the yellow and white color should appear on the nose (the earth star); in winter, when water is strong, the "Di Ge" area should be observed. The Jupiter star (left cheek or eyebrow) should also be bright. This is only a general rule; if it does not work, one should refer to the twelve months and the "Four Libraries," "Four Directions," and "Four Biases" — old annotations say that Chen, Xu, Chou, and Wei are the Four Libraries; Zi, Wu, Mao, and You are the Four Directions; Yin, Shen, Si, and Hai are the Four Biases. In addition, when asking about a specific matter, one should look at the corresponding palace. The detailed methods mentioned later should be carefully studied.

夫氣色乃五臟六腑之苗，有青黃黑紫赤白之分。青色乃肝經發，多在三陽、臥蠶、魚尾，此數處在青色之宮，如發在春天，反和些小利；如發在天庭、印堂，七曰主死；發在鼻頭，一年內死；發在年壽，主暗疾；發在雙耳，主困苦破這家；發在口角、地閣，一月壽終；發在邊地，主牽連官獄。本宮不過三多憂，此青不拘何處，只宜明亮，不宜暗滯，如暗滯即凶。

Qi color is the manifestation of the five internal organs and six腑. It comes in six colors: green, yellow, black, purple, red, and white. Green color originates from the liver meridian, and usually appears in the areas below the eyes called "San Yang," "Wo Can," and at the corners of the eyes called "Yu Wei." These areas are the natural positions associated with the green color. If green appears in spring, it may bring some minor benefits; if it appears in "Tian Ting" or "Yin Tang," it indicates death within seven days; if it appears on the nose, death occurs within one year; if it appears on "Nian Shang" or "Shou Shang," it indicates hidden illness; if it appears on both ears, it signifies hardship and family ruin; if it appears at the corners of the mouth or "Di Ge," death occurs within a month; if it appears in "Bian Di," it indicates involvement in legal troubles and imprisonment. If green appears in its native area (San Yang, Wo Can, Yu Wei), it only brings more worry. Regardless of where green appears, it is preferable to be bright rather than dark and stagnant; once it becomes dark and stagnant, it is ominous.

黃色乃土星，印堂本位。凡黃色乃脾土之壯，氣多發在印堂土星。書云：紅黃滿面發，家財自安康；青黃發鼻必得橫財。妙發不誤大事，紅黃色獨喜土星，其外俱不宜發。印堂黃還有宜，有紅方妙，紅若不應也不利。若三十前後金木形人，印堂紅黃方得發財；四九之外水土形人，得此反主大敗。

Yellow color is based on the nose (the planet of Earth) and the imprint hall. Yellow represents the strong energy of the spleen earth, and it usually appears on the imprint hall and the nose. The book of physiognomy says: if red and yellow colors spread across the whole face, the family will naturally have wealth and health; if green and yellow colors appear on the nose, one will surely gain unexpected wealth. Once this kind of aura appears, it will not lead to major mistakes. Red and yellow colors are most suitable when they appear on the nose (the planet of Earth); if they appear elsewhere, it is not appropriate. The imprint hall showing yellow is still acceptable, but it is best if it is accompanied by red; if red does not match, it is not favorable. For people of the 'metal form' and 'wood form' around the age of thirty, the appearance of red and yellow in the imprint hall indicates wealth. However, for people of the 'water form' and 'earth form' over the age of thirty-six (fourty-nine), this kind of aura will instead lead to great defeat.

黃發邊城，難言有壽。黃發口角即死無生，此色發於其外，連命有虧，豈可言求謀得成？黃色若在三、六、九、十二月，發在本宮，方許財利，故辰戌丑未乃土之宮，分：辰月宜青黃，戌月宜白黃，未月宜紅黃，丑月宜白暗黃色方好。

Hair of a yellow color appearing on the sides of the forehead, known as 「边城」, does not indicate longevity; yellow hair appearing at the corners of the mouth signifies immediate death, beyond salvation. When yellow hair appears outside its proper position, it causes loss of life and health, how can one expect to achieve success in affairs? Yellow hair appearing in its proper position during the third, sixth, ninth, and twelfth months brings fortune—because the months of Chen, Xu, Chou, and Wei are the earth's positions. Specifically: in the month of Chen, a greenish-yellow color is favorable; in the month of Xu, a whitish-yellow color is favorable; in the month of Wei, a reddish-yellow color is favorable; and in the month of Chou, a pale and slightly dull yellow is favorable.

凡赤色乃紅色所變，因照烈而得，多在準頭年壽，其外色少。夏月只忌年壽。赤主災並口舌，夏月人多發赤色，獨忌年壽赤，主有口舌災病，其外準頭俱不忌。若春秋冬三季，赤色不拘何宮，亦產凶災。故赤色俱在皮外，紅紫色必在皮內，輕主口舌，重主身亡。火土兩形人還免一半，金木形人大忌，水形人雖不忌紅赤，忌赤色，為災。

Red color comes from red, arising due to the intense heat of fire. It mostly appears on the nose tip 「qun tou」 and the bridge of the nose 「nian shang」「shou shang」, rarely elsewhere. In summer, only the appearance of red on 「nian shang」 and 「shou shang」 is to be avoided. Red color indicates calamity and disputes. In summer, people often show red, but it is especially dangerous if it appears on 「nian shang」 and 「shou shang」, indicating disputes and illness; if it appears elsewhere or on the nose tip, it is not to be feared. If it appears in spring, autumn, or winter, red color in any palace indicates misfortune. Red color is on the surface of the skin, while red and purple colors are definitely inside the skin. Light red color indicates disputes, while heavy red color indicates death. 「Fire shape」 and 「earth shape」 people can avoid half of the danger, while 「metal shape」 and 「wood shape」 people are highly dangerous; 「water shape」 people are not afraid of red color, but they are afraid of red color, which brings disaster.

紫色與赤色大不相同，是心經發，紅色所變化。凡紫色多發生在印堂、三陰三陽、天庭，凡紫色俱是財喜之色，娶妻生子獨宜紫色，方得成事，紫色不現，難許成妻生子，發於某處，應其事大利，只不宜發生於水星上下，則主大驚是非。

Purple and red are very different: purple originates from the heart and is derived from red. Purple commonly appears in the 'Yingtang' area, under the eyes at the 'San Yin San Yang' and on the forehead at the 'Tianting'. Purple is a favorable complexion indicating wealth and joy. It is especially important for marriage and childbirth; without purple, it is difficult to get married or have children. When purple appears in a particular palace, the affairs governed by that palace will go smoothly. However, it is not suitable for purple to appear above or below the mouth (the area of the water star). If it does, it may lead to great alarm and disputes.

紅色乃心經正色，故主財，喜紅色多發生在印堂、顴、準三處，其外紅色少。凡紅色宜明潤，或一糝、一粒、一絲為妙，如豆如米，欲成三四五七為妙，不宜滯一大片，內外俱應色，乃發財之色，春夏最宜，秋冬不宜。

Red is the true color of the Heart Scripture, so it governs wealth. Red should appear prominently on the "Yingtang" (the area between the eyebrows), the two "Quan" (the cheekbones), and the "Zhun tou" (the tip of the nose), and it should be rare elsewhere. Red should be bright and moist, or appear as a single grain of rice, a small dot, or a fine thread. It is best when it appears as three, four, five, or seven small dots, rather than forming a large, flat area. When the internal energy and external color correspond with each other, it indicates a favorable sign for wealth. Red is most suitable in spring and summer, but not in autumn and winter.

黑乃水色，腎經所發，不拘何處災禍。如火形人得之，若明亮主發。黑成點乃膀胱之色，主三七曰內死。病人發白主生，若黑色一開，黃色一至即死。凡老年人病，大忌黃生口角，不忌黑色，白色一發主死。木形、土形面多白光，主大不祥。白色發各部位，俱不宜，獨喜地閣冬月為妙，其餘別月不宜。又發在某部位上，如成點成絲，主有孝服，散者還好，點若豆大，絲若新蠶，散即不忌。

Black color represents water and originates from the kidney meridian. Regardless of where it appears, it indicates misfortune. However, for people with a fire constitution, if black color is bright, it may indicate good fortune. If black color forms small dots, it signifies the color of the bladder and indicates death within twenty-one days (three weeks). If a patient's face turns white, it suggests survival; but if the black color spreads out and yellow color follows, death is imminent. For the elderly, yellow color appearing at the corners of the mouth is most dangerous, but black color is not feared. If white color appears, it indicates death. People with a wood or earth constitution who have a bright white glow on their entire face indicate great misfortune. White color appearing on any part is not favorable, except when it appears on the lower jaw (the earth palace) during winter, which is acceptable. If white color appears on a certain part and forms dots or threads, it indicates the need for mourning. If it spreads out, it is better. If the dots are as big as beans and the threads are as fine as silk from a newly hatched silkworm, once they spread out, there is no need to worry.

暗色乃濁色上升，不分五藏橫生滿面，表裡不明，不分宮位，故名暗色。書云：色暗九年主大困，所事不遂多磨。赤多為暗，青黃多亦為暗，三年外方開。滯色乃天下濁氣，皮土不和，五藏不調，故此色滯。土形人難不忌，然亦要滯得潤，若暗亦不妙，一滯要九年方開。滿面滯色，一生貧困。古人云：神昏氣滯貧窮之漢，正此謂也。又有一法：老不宜明，少不宜暗，色滯不妨。

"Dark color" is caused by turbid qi rising, not belonging to any particular organ, appearing all over the face, and making both the exterior and interior unclear and unclean, hence called dark color. The book of physiognomy says: if the color is dull and dark, it indicates a period of stagnation for nine years, with things not going smoothly and many difficulties. Excessive red color can turn into dark, and excessive green or yellow can also turn into dark, and it takes more than three years to clear. "Stagnant color" is caused by turbid qi from heaven and earth, leading to disharmony between the skin and internal qi, and imbalance in the five organs, thus manifesting as stagnant color. Although people with a "soil shape" are not greatly affected by stagnant color, it should still be moist and smooth; if combined with dullness, it is not good. Once stagnant color appears, it takes nine years to clear. If someone has stagnant color all over the face, they will be poor all their life. Ancients said, "Those whose spirit is dim and breath is blocked are poor people," referring exactly to this. There is also a rule: the elderly should not have overly fresh or bright color, while the young should not have dull color; as for stagnant color, it is not so bad.

正月氣色在寅宮上看，乃虎耳、歸來、酒令、酒池上，宜清白明潤，方是正色，欲成點成片方好，如暗滯不明，此月不利。詩曰：正月寅宮白滯清，錢財積聚喜重重，紅色一來防大賤，黃必失脫黑官刑。

In January, the complexion should be observed in the "Yin Palace," which corresponds to the areas on the face called "Tiger Ears," "Return to the Origin," "Drinking Orders," and "Wine Pool." Here, the complexion should be clear, white, bright, and smooth, which is considered the proper color. The complexion should gather into points or patches to be favorable. If it is dull, dark, blocked, or unclear, this month will not be beneficial. A poem says: In January, the complexion of the Yin Palace should be clear and white but not floating, which brings accumulated wealth and many joys. If it turns red, one should beware of major losses; if it turns yellow, there will be loss or misfortune; if it turns black, there may be legal troubles or punishments.

二月在卯宮，上看平眼角，不到顴骨邊，命門，連眼下臥蠶、兩山嶽，上下左右看，宜青色，發外不宜，在內宜成一片，不宜成點。凡氣色獨二月萬物發生，成片在外為妙，不宜黑暗黃赤，不忌紅紫。詩曰：卯宮本月最宜青，明火紅黃喜自生，一赤一黃東嶽界，須知此月有災星。

In February, observe the "Mao Palace" which is at the same level as the eye corner, not reaching the edge of the cheekbone, including the "Mingmen" area in front of the ear, connecting with the "Wocan" beneath the eye and the sides of the mountain ranges (the two cheekbones). Look at it from above, below, left and right. This area should show a green color; it is not good if the color appears on the surface, but it is better if the color is hidden inside and forms a solid patch. It is not good if the color appears as dots. Among the complexion colors, only in February does everything begin to flourish, so a green color forming a patch on the surface is actually favorable. This month does not like darkness or yellow and red colors, but red and purple are not to be avoided. A poem says: In this month, the "Mao Palace" is most suitable for a green color; bright red and yellow colors can also bring good fortune. If red or yellow appears in the area of the Eastern Mountain (left cheekbone), it indicates that there will be a disaster star in this month.

三月辰宮，乃天倉福星，驛馬、吊庭、天門、郊外，右眉尾上看，宜黃暗潤，忌白明黑，三月氣色帶微紅為妙。詩曰：三月天倉只取黃，紅來相應是榮昌，白色刑傷是孝服，祿福自己有災殃。

In March, look at the "Chen Palace," which is also the "Heavenly Granary" star of fortune, along with the "Post Horse," "Suspension Hall," "Heavenly Gate," and "Suburb" stars, all located around the upper part of the right eyebrow. This area should be yellowish and slightly dark but moist; it is unfavorable to be white, too bright, or black. The complexion in March should have a slight red hue for the best result. A poem says: In March, the Heavenly Granary is only suitable to be yellow; if there is a corresponding red color, it signifies prosperity and flourishing. If white appears, it indicates punishment and mourning; the original fortune and blessings belonging to Ji will instead turn into calamity.

四月巳宮在彩霞、泰書、虎骨，上至月孛，下至三陰上看，其色宜紅紫、光彩為妙，惟火宜旺不宜衰弱，所以要紅明，若暗滯，主災病，黑主死，青主刑傷，黃主失脫，白主孝服。詩曰：巳宮火旺只宜紅，青色多侵於犯刑，黑至五朝暗滯死，謹防災破自傷親。

In April, observe the "Si Palace" area, which is located between "Cai Xia" (Rainbow), "Tai Shu" (Prosperous Book), and "Hu Gu" (Tiger Bone), extending up to "Yue Bo" (Moon孛) at the mountain root and down to the "San Yin" (Three Yin) beneath the eye. The color here should be red or purple with a bright luster. Since the fire energy of the Si month is favorable when strong and unfavorable when weak, the color should be red and bright. If it is dark and stagnant, it indicates illness or disaster; if black, it signifies death; if green, it indicates punishment or injury; if yellow, it suggests loss or misfortune; if white, it indicates mourning. The poem says: "In the Si Palace, fire is strong, the color should only be red; if green appears, there will be many punishments; if black remains dark for five days, death is imminent; be cautious of disasters, ruin, and injury to relatives."

五月午宮，在彩霞，上至口角，不及三陽，連印邊左首上，宜紅紫，為黃不妙，微青有破，微白不妙，微黑有危，惟紫紅赤乃火之正色，最怕水，水不宜黑白青暗，又云：五月印堂宜火旺，故夏看印吊是也。詩曰：午月之宮又要紅，紫還喜紅赤平平，若生暗色及青白，不破家事定犯刑。

In May, observe the "Wu Palace" area, which is located in the "Rainbow Clouds" region, extending up to the corners of the mouth, but not reaching the area below the eyes, three yangs. It should be red or purple; yellow is not good, a slight blue indicates financial loss, a slight white is not good, and a slight black indicates danger. Red, purple, and red are the true colors of fire, and they most fear water which controls them, so black, white, blue, and dark colors are not suitable. It is also said that in May, the "Wu Palace" should have strong fire energy, so observing the "Wu Palace" and the "Diao Ting" area in summer is exactly this idea. A poem says: In the month of Wu, this palace should be red; purple is most favorable, red and red are average; if dark colors or blue and white colors appear, it will not ruin the family but will certainly lead to legal troubles.

六月未宮，色在天倉末，乃火衰之月，土旺之月，故宜紫黃，不宜別色，金紫全黃，十八曰遂意官遷，土捷商利人興，如獨紫，亦難獨黃，其青暗白色為傷，赤色不忌，黑色最嫌。詩曰：未月炎炎火氣衰，黃光紫氣必為財，青暗來侵成阻滯，弱火逢金定有災。

In June, observe the "Wei Palace." The complexion should be at the end of the Heavenly Granary. In the month of Wei, fire is declining while earth is strong, so purple and yellow colors are favorable, and other colors are not. If both the purple from metal and the yellow from earth are present, success will come within eighteen days, with contentment, promotion in official position, smooth business, and prosperity in family. If only purple is present without yellow, or only yellow without purple, success will be difficult. Green, dark, and white colors indicate injury, while red is not to be avoided. Black is most disliked. A poem says: In the month of Wei, fire is still strong but beginning to decline; when yellow light and purple aura appear, wealth will surely come. If green or dark colors appear, obstacles will arise. If weak fire meets metal, disaster is certain.

七月申宮，連三陽下臥蠶、命門，欲白，欲明，欲潤，為財喜，不欲滯暗，紅赤，則為大災。不欲黑，必黃白黃明方妙，七月前十曰交，後十曰退，申金管事，氣要強壯，色要鮮明，則吉。詩曰：七月申宮氣取強，又宜明潤又宜黃，黑暗赤青多塞滯，為官去職士民殃。

In July, observe the "Shen Palace," which connects with the current three yang, the卧蚕 (wò cán), and the "Mingmen" (命门) in front of the ears. This area should be white, bright, and moist, indicating wealth and joy; it should not be stagnant or dark. If it appears red or purple, it signifies great misfortune. It should not be black either. It must be a combination of yellow and white, and yellow with brightness is most auspicious. The influence begins on the first ten days of July and declines on the latter ten days. Since the metal of Shen is in command, the energy should be strong and the color bright and vivid to be favorable. A poem says: In July, the energy of the Shen Palace should be strong and vigorous, also bright and moist, and preferably with a yellow tinge; if dark, red, purple, or other colors block and stagnate, officials will lose their posts, and scholars and common people will suffer misfortune.

八月酉宮，看左顴東嶽上下部位，與正月部位相同，不宜黑、暗、青、紅、赤，獨喜黃明潤為美。八月火氣退，金氣成，人成氣生，何須用赤？用紅不獨此宮，滿面氣色俱宜黃白明亮，若犯一邊紅赤，主口舌，犯青暗，即主災殃。詩曰：酉月秋金只愛明，若還暗滯有災刑，不獨本宮宜黃色，滿面俱宜黃且明。

In August, we look at the "You Palace," located around the left cheekbone (East Mountain). This is similar to the area observed in January. Here, dark, dull, blue, red, or reddish colors are not suitable; only bright yellow is desirable. In August, the fire energy has declined and the metal energy is rising. Human energy follows the autumn metal, so why would red be needed? Even red is unnecessary. Moreover, not only this palace but the entire face should show bright yellow and white tones. If one side shows red or reddish (fire overcoming metal), it indicates disputes and gossip; if it shows blue or dark tones, it indicates calamity. A poem says: In the酉 month, which belongs to autumn metal, the complexion should be clear and bright; if it remains dark and stagnant, there will be disaster and punishment. Not only should this palace show yellow, but the whole face should be yellow and bright.

九月戌宮，看右地庫、歸來下，綠、倉、腮位，宜紅黃，主大財喜。不宜黑、青、赤、暗，主大災。然黃宜在外，紅在內方好，黃內紅外切忌。詩曰：戌宮土旺要黃明，內現紅光得火星，若是赤紅俱在外，資財耗散主虛驚。

In September, observe the "Xu Palace" on the right side, below the "Di Ku" and "Gui Lai," as well as the areas of Jin Lu, Cang, and Sai. This area is suitable for red and yellow colors, which indicate great wealth and joy; it is not suitable for black, blue, red, or dark colors. If these colors appear, they indicate major calamities. However, yellow should be on the surface and red should be hidden inside; it is not good for yellow to be inside and red to be on the surface. A poem says: "Xu Palace has strong earth energy; the complexion should be yellow and bright, with red light emerging from within, indicating the arrival of the fire element to generate wealth; if red and yellow are both on the surface, it indicates the loss of wealth and a false alarm."

十月亥宮，看顏堂、邊地，平口角、地倉、地閣，白色為財，赤色為災，黃色主病死，黑青亦忌。夫口為水星，不宜暗滯，亥乃水位，最嫌黃來，惟陂池一點黑色為妙，其白色亦要明潤，若點點粒粒，大不利也。詩曰：亥宮水季氣宜明，色要光潤神要清，一點黃光一點白，若非大病即官刑。

In October, observe the "Hai Palace" located in the area of the face's middle, the sides, and the region around the corners of the mouth, specifically the "Di Cang" and "Di Ge" areas. White color here signifies wealth, red indicates disaster, yellow suggests illness or death, and black and green are also to be avoided. The mouth is associated with the "Water Star," which should not be dark or stagnant. Since Hai belongs to the water element, it is most disliked when yellow (earth overcoming water) appears. Only a small spot of black on the outer side of the mouth's corners, known as "Bi Chi," is considered favorable. White color should be bright and smooth; if it appears in patches or spots, it is very unfavorable. A poem says: The Hai Palace belongs to the water season, so the atmosphere should be clear and pure, the color should be bright and smooth, and the spirit should be clear and bright. If there is a speck of yellow mixed with white, it may indicate a serious illness or legal troubles.

十一月子宮，同亥位一樣，色亦宜白，不忌黑，惟忌紅黃及斑點赤暗，一陽之後。故不忌清水之正位，故不忌黑，若如墨如珠二者，則又主死矣。詩曰：二陽子位看須真，各宮禁界要分明，此宮獨嫌黃赤暗，如珠如墨壽無終。

In November, the position of the "Uterus" corresponds to the Zi palace, which is the same as the Hai palace. The color should be white, and black is not to be avoided, but red, yellow, and dark spots are to be avoided. After the Winter Solstice, when the first yang energy returns, this position is the proper place for clear water, so black is not to be avoided. However, black like ink or black like a pearl indicates death. The poem says: during the time of two yangs, the position of Zi should be clearly seen, and the boundaries of each palace should be distinct; this palace alone dislikes yellow, red, and dark colors, while black like ink or black like a pearl indicates the end of life.

十二月丑宮，亦在下庫，宜青宜暗宜黃，不宜滯黑，亦因赤黑太重，方成滯色，定要識真地，獨子丑二宮相連，不要差錯。二宮氣色各不相同，要細看入神，子宮宜白不宜黑，丑宮宜黑不宜白，是以要辨。詩曰：五庫須黃方問成，白光一見便相侵，若遷還赤如煙霧，三七之間必有刑。

In the twelfth month, observe the "Chou Palace," which is also located in the lower earth warehouse area. It is suitable for green, dark, and yellow colors, but not for stagnant black—stagnant black usually results from an overabundance of red and black. This area must be identified accurately: the Zi Palace and Chou Palace are adjacent, so one must not confuse them. The color requirements for the two palaces differ; one must observe them carefully. The Zi Palace is suitable for white and not for black, while the Chou Palace is suitable for black and not for white, so they must be distinguished. A poem says: the earth warehouse must show yellow color to be considered as achieving success; once white light appears, it indicates an invasion; if it further turns into a reddish mist-like color, there will certainly be calamity within twenty-one days (the period of three and seven).

東不宜暗，西不宜青，南不宜白，北不宜紅。倉宜紅黃，庫宜青暗，此大概，無不應驗。東位宜青，南位宜赤，西位宜明，北位宜白，此乃定理，若反此，則有災凶。後有詳問解決，乃論春夏秋冬，若色白破敗，色青疾病，色黑大災，血如火者方許祿財稱意，此大概也。總詩：妙法只須三五句，無師傳授枉勞心，自徒識得玄中理，笑殺江湖賣術人。

On the face, the eastern side (left) should not be dull, the western side (right) should not be bluish, the southern side (forehead) should not be white, and the northern side (chin) should not be red. The Heavenly Granary should be red or yellow, and the Earthly Store should be bluish or dark. These are general remarks, and there is nothing that does not come true. The eastern side should be bluish, the southern side should be red, the western side should be bright, and the northern side should be white. These are fixed principles; if they are reversed, there will be misfortune. There will be further detailed explanations and questions and answers in the following text. Considering the four seasons, a pale complexion indicates ruin, a bluish complexion indicates illness, and a black complexion indicates great disaster. A red and bright complexion like fire indicates prosperity in status and wealth. These are all general remarks. A summary poem says: The profound method requires only a few lines, but without a wise teacher's guidance, one wastes effort and cannot learn it. If one can understand the profound principles by oneself, those fortune-tellers in the streets would be laughed at.

夫掌只宜血壯為榮，血弱為災。古書云：掌如噴火，甲如猩血，乃大富之手。掌如玉白，如銀亮，大貴之手也。甲暗者官職有損，掌昏者名利全無，色明者加斷進爵，色潤者四序平安。貴人之手錶裡通明，武將之手血光射目。凡大小官職，俱看掌心氣色，求財求喜，八卦定位，只宜黃明，最嫌色滯。古人富貴觀手看足，此之謂也。

The palm is considered prosperous if its blood color is strong and vibrant; weak blood color indicates misfortune. Ancient texts say that if the palm color is red and moist like a fire burst, and the nails are red like fresh blood from a tiger, this is the hand of great wealth. If the palm color is white like jade and bright like silver, this is the hand of great nobility. If the nails are dull, official positions will be harmed; if the palm color is murky, fame and fortune will be absent. A bright palm color can indicate promotion and higher rank, while a moist and lustrous palm ensures peace throughout the four seasons. The watch of a nobleman is clear and transparent, while the hand of a military officer shines with blood-red light. All official positions are judged by the color of the palm; for seeking wealth and happiness, one should look at the Eight Trigrams positions on the palm, which should be yellow and bright, and most disliked is a dull and dark color. Ancient people said that to observe wealth and nobility, one should look at the hands and feet, which refers to this.

手白光明嫌暗滯，手白暗滯喜光明。明堂內有點豆，家旺財豐。白如散光，人離家破。黃而加紫，得喜得財。青黑帶滯，有疾有失。赤色宜掌心，不宜甲內。明潤宜手背，還甲中指（手指）有白光，文盛才高。手背皆起滯色，文難書滯。大概血明為妙，血滯為殃也。

If the hand color is originally white and bright, it is unfavorable if it turns dark and dull; if the hand color is originally white and dull, it is favorable if it turns bright. If a bean-like spot appears in the 'Bright Hall' of the palm, it indicates family prosperity and wealth. If the color is white like scattered light, it suggests a loss of home. If the color is yellow with a hint of purple, it indicates both joy and wealth. If the color is dark blue and dull, there may be illness and loss. Red color should appear on the palm, not under the fingernails. Bright and moist colors are suitable on the back of the hand; if there is white light on the nails and the middle finger, it indicates abundant literary talent and scholarly ability. If the back of the hand shows dull colors, it indicates difficulty in thinking and a sluggish writing style. In general, bright red color is favorable, while dull and dark red color indicates misfortune.

氣乃神餘，神貫為妙。氣色之根本最要安藏，宜壯寶先來面目之間，次到四肢之內。氣足一月方發為色，色發在外方定吉凶。氣無色不驗，色無氣不靈。有色無氣為散光，終須不足。有氣無色為隱藏，待發方通。寧可有氣無色，不可有色無氣。總言氣色俱配，吉凶方準。

Qi is the remainder of the spirit, and it is best when the spirit and qi are fully concentrated. The fundamental aspect of qi color should be most essential and internally stable. When qi is strong, it first appears on the face, then gradually reaches the limbs. When qi is sufficient, it takes a month to manifest as color, and only when the color appears externally can the fortune be determined. Having qi but no color is ineffective, and having color but no qi is not responsive. Having color but no qi is called "scattered light," which is ultimately insufficient; having qi but no color is called "concealed," and it needs to be expressed before it becomes effective. It is better to have qi without color than color without qi. In summary, qi and color must be combined to accurately determine fortune.

氣乃丹田所發，或脾、或藏、或腎、或膀胱，一宮之發，不久不堅。滿面容壯，方言發福。色看各宮，氣要上下一身俱是，色看一月一年，氣發可受十年這福，氣來和明滿目肚實。隱隱如珠玉何愁不發？昏昏在內得富很難。氣不半壯，雖色明不過一載興。雖氣已壯，色不開，還須半載困窮。

The qi originates from the dantian, or possibly from the spleen, stomach, kidney, or bladder; if it comes only from one organ, it is not long-lasting or solid. To be considered prosperous, one's face must display a vigorous and flourishing appearance. The color is assessed according to the palace it belongs to, but qi requires presence throughout the entire body. Color indicates fortune for a month or a year, while the emergence of qi can bring prosperity for ten years. When qi comes and is gentle, clear, and full, the eyes appear rich and the abdomen feels full. If the qi color is subtle, like pearls within jade, there is no worry about success. However, if the qi is dull and stagnant inside, wealth is difficult to attain. If the qi is not half strong, even with bright color, prosperity may only last one year. If the qi is strong but the color is not open, another half year of hardship is expected.

氣滯者一生困苦，氣暗者發載逆遭。神昏者因氣不加，連幫壽難許。故氣不足，萬事無成。氣白滯，還須有守，待紅潤方可亨通。氣黑滯可許損壽，數年內大敗大窮。氣暗為官退位，老壽不堅，少年我病，曰曰消條。氣足神強，方言發福。氣生色，色定榮枯。氣不和，色自不和，根不實，豈將苗？氣數可定終身，人言：氣數興廢，正此謂也。

A person with stagnant energy will suffer all his life, and one with dark energy will encounter obstacles everywhere in his endeavors. If one's spirit is dim and confused, it is because his energy cannot support him, and his lifespan is also uncertain. Therefore, if one's energy is insufficient, nothing will be accomplished. If the energy is white and stagnant, one must remain still and wait until it turns red and bright to achieve success. If the energy is black and stagnant, one can predict a loss of life, and within a few years will face great defeat and poverty. If the energy is dark and obscured, one who holds an official position will be forced to resign, and in old age his lifespan will be unstable. In youth, he will suffer from many illnesses, and his life will gradually become bleak. Only when one's energy is abundant and his spirit is strong can he hope for prosperity. The vitality of a person determines his fortune and misfortune; if the energy is not harmonious, the appearance will naturally be discordant. Without a firm root, how can there be a good plant? A person's destiny is determined by his vital energy. People often say 'the rise and fall of destiny,' referring precisely to this.

夫氣乃五色之內表，要和潤，怕血少。神清氣足，若鮮明福祿綿綿直到老。氣濁神枯，死定期，暗衰不明，一生愚賤不須說，何年何月得安居。

Qi is the fundamental essence within the five colors, and it should be smooth, moist, and nourishing. It is most feared when there is insufficient blood qi. Those with clear spirit and abundant qi, whose complexion is bright and vivid, will enjoy continuous blessings and longevity. Those with turbid qi and withered spirit have already determined their death date. Those with dull and dim complexion and declining vitality will be foolish and lowly all their lives, and it is impossible to know when or where they can find peace and stability.

夫色乃萬物之苗，五臟六腑祥瑞，宜隱隱有光，灼灼有色，偏嫌滑亂光浮，最忌如油如濁。宜榮潤，切忌菸蒙。喜色乃紫、乃瑩，晦色定黑、定枯。黑色宜明，惟仲冬可發。地閣白色要潤，秋初只喜兩山火色，夏天生於巳午兼黃明必榮昌，青色只宜適合仲春，前後可觀紅黃紫，宜如珠點，黑白赤散亂方免災殃。

Color is the manifestation of all things, representing the auspicious signs of the five internal organs and six腑. It should be subtle and luminous, yet clearly visible, avoiding slickness, disorder, and excessive brightness. It is most undesirable if it appears oily and greasy, like oil, or muddy and turbid. It should be radiant and moist, and must not be like misty fog. Pleasant colors are purple and lustrous hues, while dull and deteriorated colors are black and dry. Black should be bright, and is only suitable in the middle of winter. The white color on the lower jaw, known as the 'earth pavilion,' should be moist and lustrous. In early autumn, only the fire-colored hues on the two cheeks, known as the 'two mountains,' are desirable. In summer, if fire-colored hues appear in the positions of巳 and午 and are accompanied by a bright yellow color, it indicates prosperity and flourishing. Green color is suitable only in the middle of spring. At that time, red, yellow, and purple colors should gather like beads. Black, white, and red colors should spread out to avoid calamities.

色未發，事還未遇，色已發，事可相親。梅花點、鉅鹿斑方為妙。用如絲縷，如粟粒，次第而觀時，及和謀為順，便失令過時。寒滯艱難大，木形宜本色，小色發不忌，犯相生可言有用，犯克處必主刑傷。

The matter has not yet met its opportunity before the color appears; when the color appears, the matter is already close at hand. The color should form shapes like plum blossom dots or giant deer spots to be auspicious; if it is fine as threads or small as grains of millet, it should be observed according to the sequence and time. Doing things when the season is appropriate brings success; once the season has passed, the opportunity is lost. Cold and stagnant color indicates hardship and great difficulties. People with the form of wood should have the color of their original form, which is green; small patches of mixed colors are not to be avoided. If the color is in the aspect of mutual generation, it is considered beneficial; if it is in the aspect of mutual control, it will surely lead to injury or punishment.

一二品觀倉、觀印，三四品看準、看輪，牧民可觀六位，富豪要看雙山，出兵須看唐符國印，武將要察顴骨三陽，出征上陣要看眸子目睛，邊寨功臣還看項喉唇舌，此乃相中要訣，不可不辨分明，商賈黎庶細看十二宮庭，還在各月為用，還宜各位細推輕重，量深淺，紅貴未可言美，黑白不宜斷凶，千變萬化玄機最宜活法。

To assess the appearance of high-ranking officials, one should observe the Heavenly Granary and the Imperial Hall. For officials of the third and fourth ranks, focus on the nose tip and ear area. Officials responsible for governing the people should examine the six internal organs. Wealthy individuals should look at the two cheeks (the double mountains). Those in charge of military affairs should observe the "Tang Fu" and "National Seal" on the forehead. Martial officers should examine the cheekbones and the three Yang areas beneath the eyes. Those going to battle should look at the eyes and the pupils. Soldiers defending border outposts should also observe the neck, throat, lips, and tongue. These are essential points in physiognomy and must be clearly understood. Merchants and common people should carefully examine the twelve palace areas and use them according to the months, further analyzing the importance and depth of each area. Seeing red does not necessarily mean good fortune, and seeing black and white does not automatically indicate misfortune; there are countless variations, and the key lies in flexible observation.

每取一途維職，可看命宮下庫，門吏典差，只看掌心，決秋場舉子，看雙耳珠、命門年壽俱宜黃紫，兼羅計三陽俱要明旺，若一處暗，難許功名。春試，獨觀輔弼，再看命門，此三處若紅若紫，最能知名。

Those seeking a career should examine the "Minggong" (命宫) and the lower earth warehouse (下地库). For officials and minor government servants, only the palm should be considered. To judge whether a candidate in the autumn examination (秋闱) will pass, look at the earlobes, the "Mingmen" (命门) in front of the ears, and the bridge of the nose ("Nian Shang" and "Shou Shang"). These should all show a yellow or purple color. Additionally, the eyebrows (Rolu and Jidu) and the three yang points below the eyes should be bright and strong. If any of these areas are dull, success in officialdom is unlikely. For the spring examination (春闱), focus mainly on the auxiliary bone and the supporting bone on the forehead, and also the "Mingmen." If these three areas show red or purple, it indicates a high chance of immediate success.

眸光射目，白睛貫神，可言及第。雙眉貫紫，身掛綠衣。入伴者不過年壽小就者也。看命宮，九流醫術，準圓耳輪滑，工人作匠無比，可京省馳名，為奴為婢。倉明庫潤，乃興家旺主之人。

If someone's eyes are bright and their whites are full of spirit, he will pass the imperial examination. If both eyebrows are filled with purple qi, he will wear a green robe (a low-ranking official's garment). Those who start school and become students are only slightly successful in their early years. To judge the careers of those skilled in various arts and divination, one should look at the "Ming Gong" (Life Palace). If the nose is round and the ears are smooth, he will excel as a craftsman and become famous in the capital and all provinces. Even those who serve as servants or slaves, if their Heavenly Granary is bright and their Earth Store is moist, can bring prosperity to their family and master.

為僧者，不忌產黑暗，為道者，忌火上濁滯，只宜金水澄清。為兵為卒，一花一朵，朝酒幕肉，一白一明，家破知傾。妓女桃花，要觀終朝得寵公卿，若還血應不浮，定有良人作配。莫到氣色好看，遊遍江南二十五婦氣色這華麗不同。夫氣色各有一說，另有一看，如油潤琉璃之上，如丹青書，雖紅潤亦用珠砂，內氣不應，外色不來，獨發一滑一弱者，若非隸卒，即是娼妓。色不清，亦主刑破，若受祿去職，農庶受殃。滑玉一至，災不遠矣。

Those who become monks do not fear dark or gloomy complexion; those who pursue Taoist practices should avoid turbid and blocked fire element colors, and instead prefer clear and bright gold and water colors. Soldiers and soldiers' men often have patches of flower-like color on their faces, with wine in the morning and meat at night; but once these patches turn into a single white and clear color, it indicates that their family will break down and collapse. A courtesan with a peach blossom color on her face should be judged by whether she can receive constant favor from officials; if her blood color is appropriate and not floating, she is sure to marry a good husband. Do not think that a good complexion is necessarily good—when I traveled throughout Jiangnan, I saw many women with splendid complexions, each different. Complexion has its own interpretations and views: some look like oil floating on glass, others like painted red pigment, though red and lustrous, they are just powdered cinnabar. If the inner qi does not respond, the outer color has no root. If only a single layer of slick and weak color appears, it indicates either a government official's subordinate or a courtesan. Unclear complexion also indicates calamity and ruin: officials will lose their posts, peasants will suffer misfortune. When a slick, jade-like glow appears, disaster is near.

詩曰：色若鮮明一派光，紅如炎炎白如霜，不成斑點成虛色，百事無成有禍殃。色之光浮不同乎弱，又另有一說，白色如粉，灼灼滿面，故為浮光。如有此色，敗家之子。少年主損，老得辛勤，君子犯刑名，女多好色，難言子嗣，壽促財破，萬分狼狽。當家之子得此，必貧窮。光浮非是美色，乃是禍殃之根，有百千之忌，無一可取。詩曰：色內光浮自古然，刑傷破敗萬千千，少年三九歸泉路，老主辛勤苦難纏。

The poem says: if the complexion is bright but only shows a thin layer of light, red like fierce flames, white like cold frost, not forming spots but a superficial color, then there will be no success in anything and misfortune will follow.the so-called "floating light" is different from weak complexion; another saying is that if the face is white like powdered, glowing brightly all over, this is called floating light. Those with such complexion are spendthrifts: young people suffer injuries, old age is full of toil, men will commit crimes, women are lustful, children are difficult to have, short lifespan and loss of wealth, in a desperate situation. If the head of the household has such complexion, they will certainly be poor. Floating light is not a good complexion, but the root of misfortune, with countless taboos and nothing good. The poem says: floating light in the complexion has always been like this, causing injuries and ruin in many ways; young people will die by the age of twenty-seven (thirty-nine), while the elderly will be plagued by hardship and toil all their lives.

夫五色若變，凡紅色多在皮外，膜內不散不光，而隱隱深藏，瑩瑩堅久，點點分期，絲絲明潤方為美色。為喜、為祿、為福、為財連片，一散不成。斑點不妙，不驗矣。紫色亦在皮外，膜內乃紅重為紫，斑點勢大為紅，色明易得見為紅，然欲深藏，不宜明露，若十分不露亦不為妙，此乃太過不及，俱不驗矣。

Each of the five colors has its own variations. Red tends to appear on the surface, but the red that is hidden within the membrane should not be scattered or floating; instead, it should be subtly and deeply concealed, lustrous and enduring, with distinct points in order, fine and bright. This is the true beauty of red, indicating joy, official rank, blessings, and wealth. If red spreads into a continuous patch or becomes scattered, it is not good. Disordered spots are also not favorable, and they will not produce the intended effects. Purple also appears on the surface, and when the red within the membrane is deep and intense, it appears as purple. Spots with strong presence are considered red, and bright, visible colors are also considered red. Purple should be deeply concealed and not overly apparent; however, if it is entirely hidden, it is also not good—this is the case of excess and deficiency, both of which fail to produce the intended effects.

若一散一亂，非為紫色也，凡紅紫二色，一重一亂，發在膜外，不成斑點，連片昏昏，即作赤色看，故云：赤色多在外，紅紫多在內。赤與紫辨得分明，凡赤色乃紅，紫色在心經所發，燥暴變為赤色，勢來最大，其形最壯，四季若得此色，不拘何宮，亦主大凶大難。過一二宮，小可連三四五六處，其禍不淺，輕則破家，重則傷命。

If the color is both scattered and chaotic, it is no longer purple. Once red and purple colors become thick and disordered, spreading beyond the surface, and form a dull, continuous area instead of distinct spots, they should be regarded as red. Therefore, it is said that red tends to appear on the surface, while red and purple colors are more hidden within. It is essential to clearly distinguish between red and purple. Red originates from the red color, while purple arises from the heart meridian. Due to dryness, urgency, and intensity, purple can transform into red, which appears most strongly and prominently. If this kind of color appears in any of the four seasons, regardless of which palace it appears in, it indicates great misfortune and danger. If it only affects one or two palaces, it is still a minor matter. However, if it spreads to three, four, five, or six palaces, the consequences will be severe: minor cases may result in the loss of property, while severe cases may lead to death.

赤中紫黑為滯色，亦主凶危，赤中帶青、帶黃為花雜，免一半。黑色屬水，乃腎經所發，明亮大散，獨冬季地閣可取，其外俱是病，色發天庭者主死，重色不開如蘭靛者主死，亮者免，白色多生地閣不發，天庭一片者為光明，為開順，冬季可取，若隱在膜內，灼灼有光，斑成點，乃是孝服，發在何宮，主傷何人。

A red color mixed with purple and black is called 'stagnant color' and indicates danger; red mixed with green or yellow is called 'flower and miscellaneous' and can reduce half the misfortune. Black belongs to water and originates from the kidney meridian. Bright and widespread black is only acceptable in the 'earth hall' area of the lower jaw during winter; otherwise, it is considered a sickness color. Black appearing in the 'heavenly palace' indicates death. Thick and dense black, like blue dye, indicates death, but bright black can be avoided. White color mostly appears in the 'earth hall' and does not rise upwards. If it spreads over the 'heavenly palace', it signifies a favorable and smooth situation, which is acceptable in winter; if it is hidden within the skin, glowing brightly and forming spots, it is a sign of mourning clothes — the color appearing in which palace indicates the death of the corresponding relative.

黃色乃五色所變，多在土星，多在天庭，多在內庫，明亮為財，成珠成塊為妙，暗滯散亂亦作滯色，不妙。發水星，三十前主大病，三十外主死，老人即發，又名主色，到何得生，惟黑色一點一點為死也。此乃膀胱生色，何能得生？青色因愁腸而生，又因灑重點。凡掌上氣色，掌心皮厚，一時難明，須用此法方可辯其吉凶。

Yellow color comes from the transformation of the five colors. It usually appears on the nose (associated with the Earth element), the forehead (heavenly palace), and the inner part of the palm. A bright yellow indicates wealth, and if it forms into a pearl-like or solid mass, it is most auspicious. However, if the yellow is dull, stagnant, or scattered, it should be regarded as a bad omen. If yellow appears on the mouth (associated with the Water element), it indicates a serious illness before the age of thirty, and death after thirty. For the elderly, if this color appears, it is called the "main color" (a color that brings death), and there is no way to survive. As for black spots appearing gradually, it is also a bad omen—it is a color caused by the bladder's energy, how can one survive? Green color arises from worry and is aggravated by excessive drinking. When observing the color on the palm, since the palm skin is thick, it is difficult to judge at first glance. Therefore, one must use the above method to determine whether it is auspicious or not.

凡看四十外到六十，宜用此法，六十外到八十，不用此法，求其自然明潤，老人不看全氣色，只看皮土，潤者生，枯者死。此非重色之說也。詩曰：此法明人說與君，青黃赤白辯分明，用心細察天庫看，自有天機神聖功。五色徒今辯得明，方言禍福吉和凶，寅卯分明已午散，酉申時分自朦朧。

For people aged forty to sixty, the method of observing complexion is suitable; however, for those aged sixty to eighty, this method is not used, and only a naturally bright and smooth complexion is sought. Elderly people do not need to observe the entire complexion; instead, only the skin should be examined: if it is moist and lustrous, they are alive; if it is dry and withered, they are dying. This does not mean that complexion is unimportant, but rather that there is a different approach for the elderly. A poem says: this method is explained by wise people for you to understand; distinguish clearly the colors of green, yellow, red, white, and black. Carefully examine the heavenly palace and earthly warehouse areas, and there is a divine and profound function in understanding the heavenly mechanism. Only when the five colors are clearly discerned can one speak of fortune and misfortune, good and bad. The complexion is most distinct at the time of寅 and卯 (early morning), but dissipates by the time of巳 and午 (near noon), and becomes indistinct by the time of申 and酉 (evening).

1、凡氣色有二百四十四法，如此則入門一法矣。五色所應曰期。解曰：青色在外應甲乙，在內應已卯；白色明潤應壬癸亥子，帶黃明應申酉；毫色應七月內，黑氣應一月間；黃色應戊已，帶滯應辰戌丑未；紅色應丙丁；紫色應已午火旺之曰；赤色輕應火旺之曰，赤色重應水旺之曰。

The first point. There are 244 methods of observing color, but the following is only an introductory method: each of the five colors should appear on specific days. It is explained that green color on the surface corresponds to the days of Jia and Yi (Wood), while green color hidden inside corresponds to the days of Si and Mao (Earth). White color that is bright and smooth corresponds to the days of Ren, Gui, Hai, and Zi (Water), while yellow color that is bright corresponds to the days of Shen and You (Metal). The color of hair appears within the seventh month, and black color appears within the first month. Yellow color corresponds to the days of Wu and Ji (Earth), while yellow color that is dull corresponds to the months of Chen, Xu, Chou, and Wei (Earth). Red color corresponds to the days of Bing and Ding (Fire). Purple color corresponds to the days of Si and Wu (Fire). Light red color corresponds to the days of Fire, while dark red color corresponds to the days of Water.

出河口訣：水色重可往南方，火色重可往北方，青色宜往東地，白色宜往西方，赤重千里之外可免，黑重自守其災，黃色來南得利。故出行只看驛馬，有黃明方可得財，暗滯途遭陣恐，黑赤襲命傾身，驛馬、命門暗，不許出路，命門亮，印堂開，何怕行兵？下庫暗，妨小人之言，天倉潤遇貴人扶持，路途得財得喜，要觀邊地光明。

The formula for traveling: if the color on the face is heavy with water, one should go south (as fire dispels water); if the color is heavy with fire, one should go north (as water controls fire); if the color is heavy with green, one should go east; if the color is heavy with white, one should go west; if the color is heavy with red, traveling a thousand miles can avoid calamity; if the color is heavy with black, one should stay put and wait for the calamity to pass; if the color is yellow, going south will bring benefit. Therefore, traveling should only look at the 「Post Horse」 on the forehead: if the Post Horse is yellow and bright, one can gain wealth; if the road is dark and stagnant, one will suffer fear and anxiety; if black or red colors invade the 「Life Palace」, there will be a danger of falling. If the Post Horse and the 「Life Gate」 before the ears are dark and obscure, one must not go out; if the Life Gate is bright and the Forehead is open, even military campaigns are not to be feared. If the lower abdomen is dark and obscure, one should beware of small people spreading rumors; if the Heavenly Granary is moist and bright, one will meet the support of a nobleman. To gain wealth and joy on the way, one must look at the 「Border Area」 being bright.

2、黑繞太陽，盧醫難救；青遮口角，扁鵲難醫。此乃古法，要察明白。解曰：黑繞太陽者乃天倉起黑色，如綻墨者死，如烏鴉者，成點者死，色散者生。青遮口角忌春夏，不忌秋冬，忌成片，不忌散亂，忌明亮如添，忌滯如泥，內有一點白光即不死矣。3、天廣額角（面部共計二十六條）。解曰：曰月角、耳門前不宜青暗淹滯。古書云：黃氣發從高廣，旬曰遷官，青色達於命門，半年損壽，曰月角接天廣部位宜黃明，忌青暗。

Rule two. Black mist surrounding the solar prominence cannot be cured even by the famous physician Lu Yi; green mist covering the mouth corner cannot be treated even by Bian Qie. This is an ancient method, requiring careful observation. It explains that black mist around the solar prominence refers to the area of the Heavenly Granary on the side of the forehead showing black color. If the black color is like melted ink, like crow feathers, or gathered into points, it indicates death; if the color spreads out, the person may still live. Green mist covering the mouth corner is to be avoided in spring and summer, but not in autumn and winter; it is to be avoided when it forms a continuous patch, but not when it is scattered; it is to be avoided when it is bright as newly added, but not when it is dull like mud. If the green color contains a bit of white light, the person will not die. Rule three. The area of the forehead and the corners of the eyebrows—the old annotations say that there are a total of twenty-six facial color patterns. It explains that the areas of the solar prominence and the lunar prominence on the forehead, and the area before the ear gate, should not be dark and stagnant in color. Ancient books say that yellow color originating from the high and broad area indicates promotion within ten days; green color extending to the area before the ear, called the life gate, indicates loss of life within half a year. The areas of the solar prominence and the lunar prominence connected to the high and broad area should be yellow and bright, and should avoid dark and dull colors.

4、印堂、年壽、準頭上，最忌赤、暗、青。解曰：印堂四季俱要明潤，年壽準頭不喜赤青，若一暗，人離家破。年壽青主多疾病，赤主血光之災，滯主暗疾，印堂明潤一發亨通，印堂赤暗破職亡家，印乃命宮，年壽為病危宮，準頭為財帛宮，三處一生之主，性命根本，故先要看三處為主。5、氣色一明一暗、一亮一開，非為吉兆。解曰：凡氣色只宜一色，不宜亮，不宜更變，雖得新明，亦非福利，恐過是禍，所以暗色方開，豈可就為福利也？

Rule four. The areas of the face known as the "tomb," "year," and "prosperity" should especially avoid red, dark, and blue colors. It is explained that the "tomb" should be bright and moist throughout the four seasons; the "year" and "prosperity" should not favor red or blue colors. If they turn dark, it indicates people leaving home and family ruin. If the "year" turns blue, it signifies many diseases; if it turns red, it indicates blood-related disasters; if it becomes dark and dull, it suggests hidden illnesses. If the "tomb" is bright and moist, success follows quickly; if it turns red or dark, it indicates losing official position and family ruin. The "tomb" corresponds to the "life palace," the "year" corresponds to the "illness palace," and the "prosperity" corresponds to the "wealth palace." These three areas are the main aspects of a person's life and the foundation of their life and death, so they should be the primary focus when examining. Rule five. Sudden changes in complexion, alternating between bright and dark, or between bright and open, are not auspicious signs. It is explained that the complexion should remain steady in one color, not too bright, and not frequently changing. Even if it suddenly becomes bright, it may not necessarily be a blessing, but rather a potential misfortune later. Therefore, when dark colors just begin to brighten, how can we immediately conclude it is a blessing?

6、五色俱全，名為雜花。解曰：凡色只宜二宜三，還看生扶剋制。如紅色少，得春色不忌；黃色少，得紅色光利。犯生者好，犯克者凶。五色俱全，滿面亂發，為雜花，若不立事，不發財，一起創，即破敗也。書云：青黃不忌赤白，橫於滿面即主家破人離。7、色發三陽，多以得應。解曰：太陽、命門、準頭三處為面上三陽，若犯色發在三陽，必應如神。又云：三陽明旺，財自天來。

Rule six. If all five colors are present, it is called "miscellaneous flowers." It is explained that the complexion on the face should only have two or three colors, and one should also check whether they are mutually generating and supporting or mutually controlling and restricting each other. For example, if there is a lack of red and it is accompanied by the green of spring (wood generates fire), it is not undesirable; if there is a lack of yellow and it is accompanied by red (fire generates earth), it is bright and auspicious. Being afflicted by mutually generating colors is good, while being afflicted by mutually controlling colors is bad. If all five colors are present and the face is disordered, it is called "miscellaneous flowers," which indicates failure in affairs, inability to gain wealth, and quick collapse in starting a business. The divination book says: originally, the colors green and yellow are not undesirable with red and white, but once they spread across the face, it indicates family ruin and separation of people. Rule seven. If the complexion appears on the three yang points, it is mostly accurate. It is explained that the sun (above the outer corner of the eye), the life gate (in front of the ear), and the tip of the nose are the three yang points on the face; if the complexion appears on these three yang points, it will be accurate like a divine oracle. It is also said: if the three yang points are bright and strong, wealth will come from heaven.

8、氣生皮內百曰方成。解曰：凡氣發於皮內，一百曰後發出為色，方應吉凶。氣好莫即言吉，氣滯勿就言凶，凡氣乃血往，氣後生色，方定吉凶，氣血最要辯明。9、一見鮮豔，久觀自散，難許發財發福。解曰：凡色一看灼灼，久看散，則喜之色亦不應驗。10、一見昏昏，久看明潤，必然福壽康健。解曰：凡氣色一見如朦，久視明潤，乃是內外膜內之色，正是根本，堅實何愁？枝紫不茂，乃發福發財之兆也。

Eighth rule. The qi appears within the skin and takes one hundred days to form. Explanation: The qi originates within the skin, and after one hundred days it emerges as color, at which point it indicates good or bad fortune. Therefore, one should not hastily judge good fortune when the qi is favorable, nor should one hastily judge bad fortune when the qi is stagnant. Qi is the movement of blood; after the qi has formed color, then the fortune is determined. It is most important to clearly distinguish between qi and blood. Ninth rule. At first glance, it appears bright and vivid, but upon prolonged observation, it disperses; such color is not auspicious for wealth or blessings. Explanation: If the color initially appears bright and lively, but upon prolonged observation disperses, then even if it is a favorable color, it will not materialize. Tenth rule. At first glance, it appears dull, but upon prolonged observation, it becomes clear and lustrous; such a person is certainly blessed with longevity and health. Explanation: If the color initially appears as if covered with a mist, but upon prolonged observation becomes clear and lustrous, this is the color emerging from within the body, which is the fundamental aspect. If the fundamental aspect is strong, why worry about the branches and leaves not flourishing? This is a sign of gaining wealth and blessings.

11、老人色嫩，刑妻克子主辛勤。解曰：凡五十外不宜色嫩，少年光浮破敗言盡，凡年少二十前後不宜光浮。12、輪廊命門暗，眉尾玄珠青，莫求名利。解曰：凡耳為外學堂，不宜暗滯，最喜鮮明。又云：文滯書難，兩眉角生青色、命門不開，到底一寒儒而已。前書云：耳白過面，朝野聞名。耳輪一暗，文散書空，必無才學之人。

Article 11. If an elderly person has overly delicate and tender complexion, it indicates that he will suffer from marital and offspring problems and will have a life of hard work. Explanation: After the age of fifty, one should not have overly delicate and tender complexion; young people with floating light on their faces are prone to misfortune and failure—those in their twenties should not have floating light on their faces. Article 12. If the outline of the ears is unclear and the 'Mingmen' area in front of the ears is dark, and the 'Xuanzhu' at the end of the eyebrows turns blue, one should not pursue fame and fortune. Explanation: The ears are called 'Outer Academy', and they should not be dark or stagnant; the best is for them to be bright and clear. It is also said that if the mind is blocked and reading is difficult, it is because the color at the end of the eyebrows turns blue and the 'Mingmen' area lacks vitality, eventually making one a poor scholar. Previous face reading books say that if the ear color is whiter than the face, one will be famous both in the court and the country; but once the ear rim becomes dark, the mind becomes scattered and reading becomes difficult, which indicates a person without talent.

13、掌心紅，指節潤，博學廣問，何愁不去登雲？解曰：凡掌心紅，指節白，乃有學堂之士，何愁不顯達登雲？14、內如白粉，外光華，雖發不過一載。解曰：凡紅色內氣如枯骨白粉者，外面鮮明，雖發不過一載，必俱貧窮。15、內色血貫，外如朦，逐著一春。解曰：此論內氣雖足，外色不開，待一載，自血足氣狀必開矣，表裡通明，光明自然，福祿俱全。

Article thirteen. Those with red palms and moist finger joints are learned and inquisitive; how can they not rise straight to the clouds? Explanation: Those with red palms and white finger joints possess the appearance of scholars, how can they not achieve success and rise high? Article fourteen. Those whose inner part is as white as powdered bone yet whose outer part shines brightly, will rise no more than a year. Explanation: Though the red color is present, the inner energy is like powdered bone, and though the outer part is bright, their rise will not last more than a year, and they will remain poor. Article fifteen. Those whose inner part is filled with blood color yet whose outer part appears misty will take a whole spring to rise. Explanation: This describes those whose inner energy is sufficient but whose outer color has not yet opened; they will take a year for the blood to be full and the energy strong, at which time both inside and outside will be clear and bright, and they will have complete blessings and honors.

16、氣足色足神不足，難言福祿。解曰：凡氣色乃神之苗，神若不壯，雖氣色亦不發，雖發達難許長壽。少年發達神、氣、色，老年興旺血、皮、潤、神、氣、色諸者全方為有用。凡老相只宜血壯，其頭皮俱和潤，方言興旺，若皮枯血弱，則死。17、大概氣觀一體。解曰：凡氣色發自頭、面、四肢、身、腰、背、腹，若一處不壯，即不長也，不看各宮。18、精細色看分毫。解曰：凡色只看各宮，要成分毫，亦成有用。如大者多有不應。

Article 16. If there is sufficient qi, sufficient color, but insufficient spirit, then there is no talk of blessings and honors. Explanation: Qi and color are the manifestations of spirit; if the spirit is not strong, even if there is qi and color, they cannot be fully expressed. Even if they do manifest, it is difficult to expect longevity. In youth, success depends on spirit, qi, and color; in old age, prosperity requires blood, skin, moisture, and also spirit, qi, and color. The appearance of old age is only suitable when the blood and qi are strong, and the scalp and skin are moist; only then can prosperity be considered. If the skin is dry and the blood is weak, death is inevitable. Article 17. When observing "qi," one must look at the whole body. Explanation: Qi and color originate from the head, face, limbs, body, waist, back, and abdomen; if any one of these areas is not strong, the qi cannot last long. This is not determined by looking at each section separately. Article 18. When observing "color," one must be meticulous to the finest detail. Explanation: Color should be examined section by section, and only when observed in the finest detail is it useful. If the color is too large in area, it often does not indicate an accurate outcome.

19、雙顴紅噴，四庫光明，家財曰進。解曰：此論氣色。顴骨紅潤，天倉、地庫光明，財源漸進。太興可知歌云：雙顴噴火眼如星，此之謂也。20、五星得體色，顯達雲程。解曰：耳為金木二星，宜明，白潤如玉；額為火星，宜紅潤；口為水星，宜白亮，唇要紅明；鼻為土星，宜黃瑩明潤，此謂五星，得體色，如此氣色上，何愁不旺？功名商賈自然獲利也。

Nineteenth rule. If both cheekbones glow red and the four repositories (Heavenly Granary and Earthly Repository) shine brightly, family wealth increases day by day. Explanation: This refers to the complexion. If the cheekbones are red and lustrous, and the Heavenly Granary and Earthly Repository are bright, then the source of wealth gradually comes in, and prosperity is evident. The rhyme says, "Double cheekbones emit fiery light like stars," which describes this. Twentieth rule. If the five planets each display their true colors, one will achieve success and rise to prominence. Explanation: The ears are considered the "Jupiter" and "Saturn," which should be clear, white, and smooth like jade; the forehead is the "Mars," which should be red and lustrous; the mouth is the "Saturn," which should be white and bright with red lips; the nose is the "Jupiter," which should be yellow and shiny. This is called the five planets each displaying their true colors. With such a complexion, how can one not prosper? Those seeking official positions or engaged in business will naturally gain benefits.

21、四正見黃光，何愁不發？解曰：四正，乃印、準、雙顴。如黃明，主興家計，立根基，創田莊之兆。22、六位若暗者消，明黃者積。解曰：六位乃三陽三陰，眼上又名龍宮，忌青暗，喜黃明，忌枯乾，喜紅潤。古云：龍宮枯陷，兒女無緣，正此謂也。23、六府昏昏慘黑，一載身亡。解曰：六府乃天倉、地庫、雙顴，昏昏而暗，唇若慘黑，乃氣不足，血已枯，何能得生耳？

Twenty-first. When the "Four Pillars" emit a yellow glow, there is no need to worry about prosperity. Explanation: The "Four Pillars" refer to the forehead, the bridge of the nose, and the left and right cheekbones. If these four areas are yellow and bright, it indicates the establishment of a family business, laying a foundation, and acquiring land. Twenty-second. When the "Six Positions" are dark, the family's resources are consumed; when they are yellow and bright, the family's resources accumulate. Explanation: The "Six Positions" refer to the three yang and three yin areas around the eyes, and the area above the eyes is called the "Dragon Palace," which should avoid being dark and greenish and should prefer being yellow and bright; it should avoid being dry and withered and should prefer being red and moist. An old saying states, "A dry and sunken Dragon Palace means no descendants," which refers precisely to this. Twenty-third. If the "Six Organs" are dull and dark, death will occur within a year. Explanation: The "Six Organs" refer to the two Heavenly Granaries and the two Earthly Treasuries, as well as the two cheekbones; if these areas are dark and the lips are dark and dull, it indicates that the vital energy is insufficient and the blood is exhausted, how can one survive?

24、耳輪黑，準頭赤，怕逢春季。解曰：耳黑枯，氣血不足，準赤如泥，血不潤，若是春天見此氣色，必死。25、白色忌如粉，赤色忌如珠。解曰：二色最忌鮮明，若如粉如珠，傾家喪命，刑傷必死。26、曰月角忌青白黑暗。解曰：此乃父母宮，最忌此色，俱應父母死色。只喜黃明，白主刑傷，黑主大病，赤有刑，青暗主災病。

Article 24. If the earlobe is black and the hair on the nose is red, one is most afraid of encountering spring. Explanation: A black and dry earlobe indicates insufficient qi and blood, while a red and dark nose resembles mud, indicating that the blood is not nourishing. If such complexion appears in spring, death is certain. Article 25. White color is to be avoided if it is as white as powdered flour, and red color is to be avoided if it is as red as a ruby. Explanation: These two colors are most undesirable when overly bright. Once the complexion is as white as powdered flour or as red as a ruby, the family will be ruined, and there will be injuries leading to death. Article 26. The area above the forehead, specifically the 'sun angles' and 'moon angles', should not be of green, white, black, or dark color. Explanation: This area is the 'parents' palace', which most dislikes these colors, as they are associated with the death of parents. Here, only yellow and bright color is favorable. White hair indicates injuries, black hair indicates serious illness, red hair indicates calamity and misfortune, and green or dark color indicates disease and disaster.

27、山根喜紅白黃明。解曰：此乃根基故名山根，喜白亮紅黃明潤，不主破敗，暗滯青赤、枯乾，乃大破敗，飄流之色。29、羅計內宜白潤，怕見煙朦。解曰：凡眉內氣色宜明潤，忌暗滯煙朦。30、天倉最忌暗慘，地庫暗滯不妨。天倉宜黃明，忌赤暗，地庫赤暗不妨，春夏發不妙，秋冬方可。

Article 27. The mountain root prefers red, white, and yellow tones that are bright. Explanation: This refers to the root of the face, hence called "mountain root"; it likes white brightness, redness, and yellow clarity. If these colors are present, it does not indicate ruin. If the color is dark and stagnant, or appears blue or red, or is dry and withered, then it indicates great ruin and wandering. Note: The original text is missing Article 28, jumping directly to Article 29, which is likely a missing article. Article 29. Within the two eyebrows (Ruo Hou and Ji Du), a white and moist color is favorable, while a hazy, mist-like color is to be avoided. Explanation: The color within the eyebrows should be bright and moist, and dark and stagnant colors like mist are to be avoided. Article 30. "Heavenly Granary" most dislikes dark and gloomy colors, while "Earth Store" being dark and stagnant is not so bad. "Heavenly Granary" should be yellow and bright, and should avoid red and darkness; "Earth Store" showing red and darkness is not so bad, but if it appears in spring and summer, it is not good, while in autumn and winter it is acceptable.

31、邊地玄壁，色如珠黑，忌飛災橫禍。解曰：邊地上不宜赤如珠，黑如墨，黃如泥，朦如煙，此數者俱大凶色也。32、邊地明，口角明亦主不死。解曰：前言口角青主死，若邊地明還須有救，邊地暗必死無。33、黃色發內，若無紅，反為不妙。解曰：黃色必須要有紅色應方好，若黃不獨見，亦不妙。

Article 31. When "border area" and "dark wall" appear as black pearls, one should beware of sudden misfortunes. It is explained that the border area should not be red like cinnabar, black like ink, yellow like mud, or hazy like smoke; these are all signs of great misfortune. Article 32. If the border area is bright and the corners of the mouth are also bright, it still indicates survival. It is explained that previously it was said that if the corners of the mouth turn blue, it signifies death; but if the border area is bright, there is still a chance of survival; if the border area is also dark, then death is certain. Article 33. If yellow appears inside, but there is no red to match, it is not good. It is explained that yellow must be accompanied by red; if there is only yellow alone, it is not considered favorable.

34、青色多內若有黃，憂中反得財喜。凡青色不過憂愁之色，內若黃明，憂中變喜，反為吉兆。35、紅黃發外，內不應，難言吉兆。解曰：凡色要內應方好，內不應為虛色，反為耗散之色，亦不吉。36、井灶土色亮而雖暗，家道終興。解曰：井灶，乃庫門，又名金甲二匱。若明潤，主家道興隆，雖滿面不開，此二處潤，亦為上。士看天倉，庶民看井灶，相中訣法不可不依。

Article 34. If the color is green but has a yellowish tinge inside, it indicates worry turning into gain and happiness. Green is usually a color of worry, but if there is a bright yellow underneath, the worry turns into joy, and it becomes a favorable omen. Article 35. If the red and yellow colors only appear on the surface without corresponding colors inside, it is not a favorable omen. Explanation: The complexion should have internal correspondence; if there is no internal correspondence, it is a hollow color, which becomes a dissipating color and is not favorable. Article 36. If the areas beside the nostrils, called 'well and stove', show a yellowish earth color, even if it is slightly dark but has a bright appearance, the family fortune will eventually flourish. Explanation: The well and stove are also called the 'storehouse gate', and are also known as 'Jin Jia Er Kui'. If these areas are bright and moist, it indicates family prosperity; even if the whole face lacks a good complexion, as long as these two areas are moist, it is considered excellent. Scholars and officials should look at the Heavenly Granary, while common people should look at the well and stove—this principle in physiognomy must be followed.

37、白睛眸子光彩貫色，雖面有死色，亦不為害。解曰：黑睛為眸子，白有為白睛，最要色貫，不宜色滯。38、一二三四五六七，看左耳金星，輪廊宜赤不宜青。解曰：凡耳輪不宜暗，無病耳輪赤，有疾年壽昏。39、八九十十一十二十三十四，看右耳木星，輪廊氣色宜潤宜紅。解曰：凡小兒只看命宮、雙耳前後為主，其珠明秀，少年身重名高，十五前後看耳珠，紅者早發，白者淹留，黑者損壽。

Article 37. If the white of the eye and the bright color of the black pupil are connected and the complexion is harmonious, even if there is a deathly color all over the face, it will not be harmful. Explanation: The black part is called "mouzi" (pupil), and the white part is called "baiqing" (sclera). The most important thing is that the color and energy flow smoothly; it should not be dull or dark. Article 38. For the years from one to seven, look at the left ear's "Jingxing" (Venus). The ear should show a red color and not turn blue. Explanation: The ear should not be dull; healthy people have a red ear, while sick people have a dull color on the ear and the areas corresponding to age and longevity. Article 39. For the years from eight to fourteen, look at the right ear's "Muxing" (Jupiter). The color and energy of the ear should be moist and red. Explanation: When looking at a child, focus mainly on the "Minggong" (Destiny Palace) and the front and back of both ears. If the ear珠 (earlobe) is bright, clean, and moist, the child will have high status and reputation in youth. Around fifteen years old, observe the earlobe: red indicates early success, white indicates stagnation and difficulty in progress, and black indicates loss of longevity.

40、紅現正額連髮際，二八前早其有身名。解曰：十五火星主運，十六天中主運，此處紅如火明，必主美兆，若黑暗者定主少年不利。41、曰月角不宜昏暗，最喜黃明。解曰：十七十八主運，若暗主刑傷父母，明者父母俱全。42、輔骨驛馬共天庭，切忌昏沉。此三處連一宮，宜紅瑩，昏沉者途遭大難。少主災殃。十九、二十、二十一三年主事。此地觀之極驗，非獨三年，一世可定，凡五品以上俱看驛馬輔骨，以定吉凶。

Article forty. Red color now appears directly along the hairline. Before the age of sixteen (twenty-eight), there is already a sign of fame and status. Explanation: At fifteen, one is in the "Mars" period, and at sixteen, in the "Heaven's Center" period; here the redness is as bright as fire, which is certainly a good omen; if dark, it indicates misfortune in youth. Article forty-one. The "Sun Angle" and "Moon Angle" should not be dark; yellow brightness is most favorable. Explanation: At seventeen and eighteen, one is in this period; darkness indicates punishment or harm to parents, while brightness indicates both parents being alive. Article forty-two. The auxiliary bone, post horse, and forehead should not be dull. These three areas form a single palace, which should be red, smooth, and bright; dullness indicates great danger on the road, and for young people, it signifies calamity. The years nineteen, twenty, and twenty-one are governed by this area. This area is very accurate; it not only governs these three years, but can also determine one's fate throughout life. Officials of rank five or higher determine their fortune and misfortune based on the post horse and auxiliary bone.

43、司空正額連少府，俱要光明。二十一主此部位，一世不宜發青赤，忌夏季災。44、地郊外忌紅忌赤，為災。此位紅輕為防，紅重恐變成赤色不好，青滯不好，一世不宜赤，非二十三四不主此限。45、冢墓丘陵青暗不足為害，紅赤定為殃。此二部部位原屬青暗，故取為冢墓丘陵，故青不妨，只忌重紅深赤。二十六、七至此應立。

Article 43. "The position of the Minister of Works" on the forehead, connected with "the Office of the Lesser Treasury," should both be bright. At the age of twenty-one, when reaching this area, one should never have a bluish or reddish color here for the rest of their life, especially avoiding it in summer, which may bring disaster. Article 44. "The outer fields" position should avoid red and reddish colors; seeing such colors is considered a disaster. A light red color here requires vigilance, while a heavy red color may turn into a deep red, which is even worse. A dark blue color is also not good. One should never have a reddish color here for their whole life, but it is only at the age of twenty-three or twenty-four that this area is reached. Article 45. "The tomb" and "the hill" positions are not harmful if they are dark blue; instead, red or reddish colors are definitely harmful. These two areas are naturally supposed to have a dark blue color, so they are named "tomb" and "hill." A blue color is acceptable, but a deep red or intense red is to be avoided. These areas are reached at the age of twenty-six or twenty-seven, and the prediction will be fulfilled.

46、印堂乃火位，宜黃紫亮，忌赤暗黑青。此火宮要紅明，不宜昏暗，二十八交此，為初限，可管十三年事。47、林木左右取山林，宜季亮黃明。林木要季看髮際，一沉一濁災立至。二十九、三十內主此，若此處色黑，主有憂驚之難，色暗者不宜陸路出行。

Article 46. The area of the forehead is the fire position, which should be yellowish-purple and bright, and should avoid red, dark, black, and blue. This fire area should be red and bright, not dark. At the age of twenty-eight, one enters this area, which is called the "initial period," and it governs matters for thirteen years. Article 47. "Forest trees" are on the left and right sides of the forehead, referred to as "mountain and forest." They should be bright and yellowish in accordance with the seasons. When observing the forest trees, one should check according to the hairline and the season; once they become stagnant and turbid, disaster will arrive immediately. At the ages of twenty-nine and thirty, one reaches this area. If the color is black, it indicates trouble and worry; if the color is dark, one should avoid traveling by land.

48、雙眉色宜紅、紫、白亮，不宜如點如珠。凡眉內紅紫貫者主有大權，極白亮者亨通。白如點珠者主兄弟服孝，或兄弟之妻應之。三十一至三十四止，非惟四年，一世要羅計明亮。凡文臣武職俱在此處定吉凶。49、少陽三十，少陰四十，太陽三十五，太陰三十六之位，獨嫌枯暗，只喜樂瑩光明。此二處俱要紅紫為上色，光瑩為中色，明白為平色，青黑暗滯萬事破敗，枯者命亦有虧，此處龍宮，最忌枯暗，宜紅潤。

Article 48. The color of the eyebrows should be red, purple, or white and bright, and should not gather into points or pearls. If there is a red or purple glow in the eyebrows, it indicates holding great power; if extremely white and bright, it signifies smooth success in all affairs; if white like small pearls, it suggests death or mourning of brothers, or misfortune involving the wife of a brother. This applies from the age of thirty-one to thirty-four; however, it is not only these four years, but throughout one's entire life, the eyebrows (Luo Hou Ji Du) should remain bright. The fortune of civil and military officials is determined here. Article 49. The area around the outer corners of the eyes, which corresponds to 'Shao Yang' at thirty, 'Shao Yin' at forty, 'Tai Yang' at thirty-five, and 'Tai Yin' at thirty-six, most dislikes being dry and dark, and prefers to be bright and lustrous. In these areas, red and purple are the best colors, bright and lustrous are the middle colors, and clear and plain are the average colors; if the color is dark, dull, or stagnant, it leads to failure in all affairs, and if dry and withered, it may even cause loss of life. This area is called 'Long Palace', which most dislikes dryness and darkness, and prefers a red and moist appearance.

50、月孛紫氣乃為山根，怕黑怕枯，忌白色如粉。四十一、二主事。此位氣色嫌青黑枯，白要明，四十一入，為中限，管事十三年。51、蠶位共淚堂大不相同，臥蠶下乃淚堂，再下為陰德宮、龍宮，即三陽也。雙目下一條高弦為臥蠶，又名男女宮。色宜黃明，若發紫，主少年之兆，黑暗克子之期。淚堂又名陽德宮，屬腎經，故長有青色不為害，不為忌，獨臥蠶忌黑忌青。

Article 50. The area around where "Moon孛" and "Purple Qi" are located is afraid of darkness and dryness, and dislikes the color white like powder. This area is responsible for matters at the ages of 41 and 42. The color of this area should not be green, black, or dry; if the hair turns white, it should be bright white. At the age of 41, this is called "middle limit," and it governs matters for thirteen years. Article 51. "Wòcán" and "Lèi táng" are very different: "Wòcán" is below "Lèi táng," and below that is "Yīn dé gōng," "Lóng gōng," which is also called the "three yang." The high line below both eyes is called "Wòcán," also known as "nán nǚ gōng." The color should be yellow and bright; if it turns purple, it indicates a sign of early success. If it is dark, it indicates the time when children are harmed. "Lèi táng" is also called "Yáng dé gōng," belonging to the kidney meridian, so it often appears green and is not harmful or considered a taboo. However, "Wòcán" should not be black or green.

52、年壽又名疾厄，忌紅赤青黑，必有災星。四十四、五主處。疾厄宮明潤無病，犯前色必有災星，若病人色開，方和病好。53、雙顴少宜火色，老要黃明。凡肉有骨之應乃顴也，要紅明，以肉無骨之處，乃虛位，少紅明、老青暗，壽必盛矣。少年血旺，宜血明，老來血少，不得紅明，宜黃潤。正面不管事，其餘一身上下俱管事。

Article 52. "Year position" and "Longevity position," also called "Disease and Misfortune Palace," should avoid red, crimson, green, and black colors. If these colors appear, there will be ill omens. At the ages of 44 and 45, this position comes into effect. If the color in the Disease and Misfortune Palace is bright and clear, there will be no illness. If the aforementioned colors appear, there will be ill omens. If a patient's color in this area improves, their illness will recover. Article 53. The areas around the cheeks in youth should have a red (fire) color. In old age, they should be yellow and bright. The cheeks are flesh supported by bone structure, so they should be red and bright. Those areas without bone support are empty spaces and are not considered. If in youth the cheeks are red and bright, and in old age they are not dark green, longevity will be long. In youth, blood and qi are strong, so bright red color is suitable. In old age, blood is less, and if red color is not present, yellow and bright color is suitable. This rule is not very important when viewed directly, but it applies to all parts of the body.

54、準頭雙井灶只要明潤，諸色不宜。四十八、九，五十主事。紅者不妙，青黑主死，赤主散財，黃色宜明方好，滯暗也要生災，故土星忌火、忌木、忌水為災。55、人中邊連法令，並食祿二庫之所，不可鹿豪。人中五十一，仙庫五十二、三，食倉五十四，祿倉五十五，法令五十六、七。唇上人中邊為仙庫，平口角，再外之倉為食祿二倉，再外為法令，此乃水星，切忌鹿豪，最宜明潤，若白色成點亦不利，黃色發出，老人主病，少年不妨，中年不利，五十四交庫為暮限，管十三年事。

Article 54. The nose and its two nostrils (well and stove) should be bright and moist; other colors are not suitable. At the ages of 48, 49, and 50, these areas are responsible for matters. If they turn red, it is not good; if they are dark blue-black, it indicates death; if they are red, it signifies loss of wealth; if they are yellow, they should be bright; if they are dull and dark, it brings disaster. Therefore, the nose (earth star) should avoid fire (red), wood (green), and water (black); if these appear, it brings calamity. Article 55. The sides of the philtrum are connected to the 'legal lines' (law lines), as well as the 'food warehouse' and 'salary warehouse' two storages. There should be no messy hairs. In the flow of years: the philtrum is at 51 years old, the 'immortal warehouse' at 52 and 53 years old, the 'food warehouse' at 54 years old, the 'salary warehouse' at 55 years old, and the 'legal lines' at 56 and 57 years old. The area above the philtrum on both sides is called the 'immortal warehouse', and the area beyond the corners of the mouth is the 'food warehouse' and 'salary warehouse', and beyond that is the 'legal lines'. This area belongs to the water star; it is strictly forbidden to have messy hairs, and it is most suitable to be bright and moist. If white appears as dots, it is not favorable; if yellow appears, it indicates illness for the elderly, but is not harmful for the young, and is unfavorable for middle age. At the age of 54, one enters the warehouse position, which is called the 'evening limit', and it governs matters for thirteen years.

56、騰蛇內紅紫為福，白為災。此看騰蛇內深紋氣色，凡老年人俱有此紋內，若紅紫血壯，為福為壽，青黑，為疾為災，此氣色只宜紋內深處看，不在紋外看，紋外宜黃明白亮，凡紋內俱宜紋紫黑白，無妨。57、歸來虎耳兼奴僕，名為下庫，黃暗何妨？五十八、九主此。三處為兩邊下庫，若發暗色亦不為忌。

Article 56. If the "Tengshe" mark shows red and purple, it signifies good fortune; if it shows white, it indicates misfortune. This refers to the color within the deeper part of the "Tengshe" mark. Elderly people usually have this mark. If the color inside the mark is red and purple with strong vitality, it indicates good fortune and longevity; if it is dark blue or black, it indicates illness or misfortune. These colors should be observed within the mark, not on its surface; the surface of the mark should be yellow, bright, and clear, while the inside may have purple, black, or white without being problematic. Article 57. The "Guilai," "Huer," and "Nubu" marks together are called "Xiaoku." If these areas appear yellow or dark, is there any harm? At the ages of 58 and 59, one reaches this stage. These three areas are the lower ground storages on both sides; even if they appear dark, it is not considered an omen of bad fortune.

58、水星唇內忌暗黑青，六十主此。凡水星不拘老幼，宜明宜紅宜紫，女人忌白色，男子忌青赤。59、承漿內色若黑者死，白者生，黃者死，青者病，六十一主此。承漿內五十前後宜白宜紅，若少年發出黑色，主投水而死。60、地閣兩邊為地庫，白光一色，家道方興，六十二、三主此。地閣兩邊為地庫，只要白色為妙，不拘老少，黑暗為災。

Article 58. The area around the mouth (associated with the water star) should avoid dark, black, or blue colors. At the age of sixty, this area is reached. The water star is favorable when it appears bright, red, or purple, regardless of age. For women, white is to be avoided; for men, green and red are to be avoided. Article 59. Within the area of 'Chengjiang' (the depression below the lower lip), if the color is black, death is indicated; if white, survival; if yellow, death; if blue, illness. At the age of sixty-one, this area is reached. Within Chengjiang, at the age of fifty, a white or red color is favorable. If a young person has black color here, it indicates drowning and death. Article 60. The areas on both sides of the lower jaw are called 'Diku'. If a bright white light appears here, the family fortune begins to rise. At the ages of sixty-two and sixty-three, this area is reached. The areas on both sides of Diku should ideally show white color, regardless of age; if black or dark, it indicates misfortune.

61、陂池鵝鴨兼金縷，乃子亥二宮，居水位，白如珠玉為祥，==在陂地，六十五在鵝鴨，六十六、七在金縷，此子亥二宮色宜白。有二樣看法，若發出來玉，如珠有彩有光為妙，白如枯骨為災，死必至矣。62、正中為地閣，宜白宜紅，黑色發為災星立至，六十八、九，七十主此。此地閣宜白色為好，如紅色主大不好，黑色一至，即死無疑。

Article 61. "Bai Chi", "Ge Ya", and "Jin Lu" belong to the Zi and Hai palaces, which are located in the water position. A white color resembling pearls and jade is considered auspicious. In the year of the 64th age, it is in "Bai Chi"; in the year of the 65th age, it is in "Ge Ya"; in the years of 66 and 67, it is in "Jin Lu". The Zi and Hai palaces favor a white color, but there are two interpretations: if the white color appears like jade or pearls, with color and brightness, it is most favorable; if the white color resembles dry bones, it indicates disaster and certain death. Article 62. The middle of the lower jaw is called "Di Ge", which should be white or red; if it turns black, the evil star arrives immediately. In the years of 68, 69, and 70, this area is examined. "Di Ge" is best white; if it turns red, it is very bad; if it turns black, death is certain.

63、頌堂之色，老欲潤，忌枯乾，少嫌水黑，七十一至此管事。用舌舐得著處為頌堂，舐不著處為子亥二宮，色宜潤，怕枯。

Rule 63: The color of the "Song Tang" area, for the elderly, should be moist and lustrous, and should avoid being dry and withered; for the young, it is undesirable to show a blackish water color. This rule applies when reaching the age of seventy-one. The area that can be touched with the tongue is the Song Tang, while the areas that cannot be touched with the tongue are the Zi and Hai palaces. The color here should be moist and lustrous, and should avoid being dry and withered.

64、奴僕宮，七十二、三前已論過；子丑位七十六、七亦依前法；腮骨邊七十四、五，發黑色不宜魚鳥容，若通二位，黃明現，水路得財；酒池、命門、玄壁暗，戒花、戒酒；吊庭、郊外青，路雖紅潤，何愁千里之程？青帶黑滯，年壽晴，老莫言生；已臺俱要紅活，六府切忌有青氣色得配，可行千里，如不得配，豈乎安心？

Article 64: The "Servant's Palace" governs the ages of 72 and 73, which have already been discussed earlier; the positions of Zi and Chou govern the ages of 76 and 77, which should also be viewed according to the previous method. The area beside the cheekbones governs the ages of 74 and 75; if this area turns black, it is not favorable, and if it appears like a fish or a bird, it is even worse. If these two areas are connected and show a bright yellow color, one may gain wealth through water-related paths. If "Wine Pool," "Life Gate," and "Xuan Bi" appear dark, one should avoid female relations and drinking alcohol. If "Diao Ting" and "Jiao Wai" show a green color, even if the complexion is red and bright on the road, it is difficult to say the journey will be smooth; conversely, if the complexion is bright without green, a journey of thousands of miles is not worth worrying about. If green is mixed with black and appears stagnant, but the year and longevity areas are clear, the elderly should not expect to live long. The areas of "Si Tai" should all be red and lively, while the "Six Organs" must not show green. If the complexion matches in all areas, one can travel a thousand miles; if they do not match, how can one feel at ease on the journey?

解曰：春季青龍得位，夏宜朱雀當官，秋來白虎喜發，冬內玄武要旺。勾陳若居戊土，財盈祿旺，萬事亨通；騰蛇兮發來四庫，曰月有增榮；丙丁色要現居離位到坎宮，祿有千鍾；甲乙兮生申及酉，田圓破敗，妻子遭到刑；壬癸色若到離宮出現，六親刑剋；自己屯遭曰月勞神，只為朱雀作亂；時時費力，位因玄武成形；愁困怨貧，可恨青龍橫於滿面；資用積聚，天倉妙用。

The explanation says: In spring, which belongs to wood, the Azure Dragon (blue) is in position; in summer, which belongs to fire, the Vermilion Bird (red) is in command; in autumn, which belongs to metal, the White Tiger (white) is favorable; in winter, which belongs to water, the Black Tortoise (black) is strong. Gou Chen belongs to Wu earth, and if its color appears on the nose (earth position), it indicates wealth and prosperity, and all affairs go smoothly; if the energy of Teng She (law and punishment mark) appears in the four repositories, the eyes (sun and moon) will also become radiant. The color of Bing and Ding fire naturally resides on the forehead (fire position), but if it moves to the lower jaw (water position), it indicates a salary of a thousand measures; if the color of Jia and Yi wood appears in the Sheng You metal positions (metal overcoming wood), it indicates the destruction of fields and land and punishment for the wife and children; if the color of Ren and Gui water appears in the Li palace (water and fire conflicting), it indicates conflicts among the six relations. If one faces difficulties and the eyes are troubled, it is due to the disorder caused by the Vermilion Bird's color; if one constantly exerts effort without results, it is because the Black Tortoise's color has formed. If one is troubled, complains, and is poor, it is because the Azure Dragon's color spreads across the face; if one can accumulate wealth, it is entirely due to the subtle use of the Heavenly Granary's color.

勾陳白虎來於金甲，家資滿足，奴僕成群；青龍來到命門，人離家破，疾病纏身；一長百，百長千，只為丙丁應於膜內；家內漸富漸祿，皆因戊巳起於三陽；水色少，金色重，方為有用；金色弱，土色重，方可成功；財若聚色在三陽，隱隱色若散，財去似水滔滔；欲求名，三臺還須火色；欲求利，黃色偏宜準共三陽。

Gou Chen (yellow) and Bai Hu (white) colors are now appearing on the nose area 'Jin Jia', indicating wealth and many servants; Qing Long (green) color has reached the ear area 'Ming Men', indicating the master leaving home, suffering from illness. Wealth increases from one to ten, from ten to a hundred, because the red color of Bing and Ding is present within the skin; the family gradually becomes wealthy and official positions increase, because the yellow color of Wu and Ji appears in the eye area's three yang. A lack of water color and a heavy presence of gold color is considered useful (gold generates water); a weak gold color and a heavy presence of earth color is considered successful (earth generates gold). Wealth requires gathering, so the complexion should subtly gather in the three yang areas; once the complexion disperses, wealth will flow away like water. For fame, the 'San Tai' on the forehead should also have a red color; for profit, the yellow color is most suitable now on the 'Zhen Tou' along with the three yang areas.

少女血明，不久滿箱珠玉；婦人血旺，助夫益子；倉盈士子，木橫滿面，空弗登窗；商賈木旺天庭，枉勞雨雪風霜；小兒火色喜居雙耳，將軍泉水宜到眸中；四肢獨見青暗，若有火色，財祿無窮；問壽無須唇口角，問功名羅計黃明；求財祿要準頭為主，問經營四庫雙顴為先；吾辯明五形根本，一須觀五色，二察神血內外四樣，看四吊宮庭明，此理萬無一失，生生剋剋變化無窮。

A young maiden with bright and moist blood color will soon have treasures filling her chest; a woman with strong vital energy can support her husband and bear healthy children. A scholar with a full Heavenly Granary will naturally achieve official rank, but if green (wood) color spreads across his face, even years of hard study will be in vain. A merchant with excessive wood energy in his forehead will find his efforts in wind, snow, rain, and frost to be futile. For a child, the color of fire is preferred in the ears; for a general, the color of water should gather in the eyes. If the four limbs show only dark blue color but the face still has fire color, there will be endless wealth. When asking about longevity, do not look at the corners of the mouth, but when asking about official rank, check if the two eyebrows (Rolu and Jidu) are bright yellow; when seeking wealth, focus on the nose, and when asking about business, prioritize the four repositories and the two cheekbones. I have clarified the fundamental principles of the Five Phases and their formations: first, observe the five colors—green, yellow, red, white, and black; second, examine the spirit and blood from inside and outside; third, check if the four directions and palace areas are clear and bright. By following these methods, the judgment is certain, and the interactions of generation and overcoming are endless and ever-changing.

1、求利：求利看印堂，宜黃明，色在內不宜在外。紅白色宜水路；紅黃色宜陸路；空拳在外，宜色在外，不宜在內。謁貴求財，不宜紅，只宜黃白，俱在印堂；看近貴，還看龍宮、淚堂，若有青色，不必求之；置貨宜色暗，脫貨要色明；田土上求財，還要地庫色明；託人求利，眉犀宜明；更改求財，遇移要旺色；三光明潤，財自天來（三光者，兩天倉、太陽太陰、印堂準頭目不足也）。

First, seeking profit. To seek wealth, look at the印堂, which should be yellow and bright, with the color hidden within the skin rather than floating on the surface. If the color is red or white, it is suitable to travel by water; if it is red or yellow, it is suitable to travel by land. If one is engaged in business with no capital, the color should be floating on the surface rather than hidden inside. When visiting a nobleman to seek wealth, red color should not be present; only yellow or white is suitable, and these should be seen in the印堂. To determine if one can get close to a nobleman, also look at the眼下 'Dragon Palace' and 'Tear Hall'; if there is green color, it is not advisable to seek wealth. When buying goods, the color should be slightly dark; when selling goods, the color should be bright. When seeking wealth through land, the地库 color should be bright; when relying on someone else to seek profit, the 'Mirexi' between the eyebrows should be bright. When changing professions to seek wealth, if there is a matter of relocation, there should be a prosperous color. If the 'Three Lights' are bright and smooth, wealth comes from heaven — old annotations say that the 'Three Lights' refer to the two Heavenly Granary, the two eyes (Sun and Moon), and the印堂 and 准头.

2、求名：入學者，命門、雙耳、印堂、山根，宜黃潤明亮，忌紅赤黑青；登科看眉宜明，耳輪宜白，命門、三陽、年壽此數處，俱宜黃白，如一處不明，亦難得中；春間看眉內、三陽俱宜紫色為應，青黃不妙；小就只看四庫，俱宜紅黃為喜，紫色大好；吏員掌心宜紅明，亦看四庫；凡求名書云：色不拘大小前程，俱要印堂官祿驛馬紅黃白潤方好，若暗滯赤青不妙。

Second, seeking fame. For those seeking to enter school, the area before the 'Mingmen' (Life Gate), both ears, and the Yintang (Forehead) and Shangu (Nose Base) should be yellowish, bright, and clear; red, crimson, black, or dark blue are to be avoided. For those aiming to pass the imperial examination, the eyebrows should be bright and the ear lobes white, while the Mingmen, the three Yang points below the eyes, and the nose bridge, year line, and longevity line should be yellow or white. If any of these areas are not clear, it is difficult to pass the examination. For the spring examination, the inner eyebrows and the three Yang points should show purple color to be auspicious; green or yellow tones are not favorable. For those seeking minor achievements, only the 'Four Reservoirs' (areas around the palms) should be considered, which should show red or yellow as favorable signs; purple is best. For those working as officials, the palms should be red and bright, and the Four Reservoirs should also be observed. The physiognomy book states that seeking official rank, regardless of the size of the position, requires the Yintang, official position palace, and Post Horse (Yi Ma) to show red, yellow, white, and be moist and lustrous; if they are dark or show red or dark blue, it is not favorable.

3、出行：凡出行只看驛馬邊地，四季俱要此處黃明，方可出路，青暗白不宜出行。若無赤色為驛馬不動，有赤色為驛馬動，不宜守，要行動方有財氣，若守，反而有疾病、口舌，故馬不宜困，動則生財；自氣為驛馬，不動難以出行，如在宮細察別宮氣色，若驛馬動，方可決升降，如驛馬不動，則不升不降。

Third, traveling. When traveling, one should only look at the area beside the forehead called 'Post Horse' and 'Border Land'. In all four seasons, this area should be yellow and bright in order to be able to move; if it is green, dark, or white, it is not suitable to travel. If there is no red color here, it is called 'Post Horse not moving'; if there is red, it is called 'Post Horse moving'. When Post Horse moves, one should not stay still but should move around in order to gain wealth; if one insists on staying at home, there may be illness and disputes. Therefore, Post Horse should not be confined; once it moves, wealth is generated. If the energy of Post Horse itself does not move, it is difficult to travel; at this time, one should carefully observe the color of other areas. When Post Horse moves, one can determine whether a person rises or falls; when Post Horse does not move, neither rising nor falling occurs.

青色重，往東南反得重利，若往西北必有災殃；單起紅色一重必作赤色，宜往東北水木之鄉。可反凶為吉，若從南方火土旺地，災必至。赤暗色重，亦可往北方或遠行方免其災厄。凡黃色不拘，諸謀為宜。在南地或火土旺月方好。水旺之方不利，故冬季忌黃色生口，乃土不宜克水，反吉還凶。白色旺在北方，死在東地，不喜南方，只宜西北。

People with a heavy blue color on their faces should go to the southeast for substantial profit, because the southeast is the land of wood and fire, where the wood energy is supported and not attacked. If they go to the northwest, where metal is strong, metal will overcome wood, leading to misfortune. If only a thin layer of intense red appears, the red must turn into a deep red, in which case it is advisable to go to the northeast, the land of water and wood, where water can control fire, turning bad luck into good. If they go to the south, where fire and earth are strong, fire will add to fire, and disaster will surely come. For those with heavy red or dark colors, they should go to the north or travel far away to avoid misfortune. Yellow belongs to earth, and regardless of what they are planning, it is suitable. It is best in the south or during months when fire and earth are strong. However, it is not favorable in areas where water is strong, so in winter, yellow appearing on the mouth (water star) is avoided, because earth should not overcome water, turning original good fortune into misfortune. White belongs to metal, which is strong in the north, weak and dying in the east, and not favored in the south (where fire overcomes metal). It is only suitable in the northwest.

求謀行動方好，凡七品以上，二三四品以下，但得印堂、驛馬、耳門一明，即得高遇喜信，若準暗、命宮赤、邊坎暗印，休官敗職。眉間紫氣現，有恩典到。七品以下，不忌暗色，只要倉庫開，命門紅潤，主有高遇；四庫一青休官立至，命宮一赤是非鼎來，井灶明潤，財祿豐盈，為官長久。

When planning affairs, movement is considered favorable. Officials of the seventh rank and above, as well as those of the second, third, and fourth ranks, will have opportunities for promotion and good news if any of the areas of the forehead, post horse, or ear gate are bright. However, if the area of the nose is dark, the life gate turns red, and the areas of the edges and the坎 position (lower jaw) along with the forehead are all dark, they will be dismissed from their posts. If purple qi appears between the eyebrows, it indicates the arrival of favor. For officials of the seventh rank and below, darkness is not to be feared; as long as the heavenly granary and earthly storehouse areas show good qi and the life gate is red, they will have opportunities for promotion. If any of the four repositories suddenly show green color, they will be dismissed immediately. If the life gate turns red, there will be disputes and troubles. If the areas around the nostrils, called 'well stove,' are bright and moist, there will be abundant wealth and a long official career.

4、公訟：是非多因赤色，管事只為青光，額暗多招牢獄，下庭明還有救星。凡見官不宜年壽、井灶赤色，及邊地青，若犯一件必有刑傷，額角青主下獄，下庫白主見官得喜，青暗黑赤俱不利，只宜黃白為喜色。目有光彩必勝，目散神枯必損。總論赤色一到，牢獄重災；久訟公庭、四庫一明即散，邊地青乃閒非纏繞傷身。

Fourth, litigation. Causing trouble often shows as a red color on the face; being controlled by the authorities is due to a blue light appearing. A dark forehead brings about imprisonment, while a bright lower part indicates a savior. If one is to go to court, the nose bridge and the area beside the nose should not show red; also, the sides of the face should not turn blue. If any of these signs appear, there will be punishment. A blue color on the temple indicates imprisonment, while a white color on the lower part signifies good news from the authorities. Red, dark, black, and blue are all unfavorable; only yellow and white are auspicious. Those with bright eyes will win the case, while those with scattered eyes and exhausted spirit will suffer. In general, the appearance of red indicates serious imprisonment. Those involved in prolonged litigation will see their case resolve immediately if the four vital areas brighten. If the sides turn blue, it means being entangled in trivial disputes that harm others.

5、婚姻：凡閨女滿面瑩玉，年內大遂心志，命宮紫色，貴；準若自明，主得貴人為夫；女出嫁時若紫色生印堂，乃旺夫生子，福壽之人；色明潤為中色，不旺夫不益子；白色滿面為敗色，嫁即刑傷；臨期出嫁，氣色可定一生貴賤，若色多暗滯，三句方配夫君。

Fifth, marriage. A maiden whose face is bright and smooth like jade will have her wishes fulfilled within a year. If her命宫 (the area around the eyebrows) shows a purple color, it indicates she will be favored by noblemen. If her nose is naturally bright, she will marry a nobleman. When a woman is about to get married and her印堂 (the area around the eyebrows) shows a purple color, she will be a wife who brings fortune and children, and she will live a long and prosperous life. If her complexion is only bright and smooth, it is considered average, neither bringing fortune to her husband nor benefiting her children. If her face is fully white, it is a bad omen, and she will suffer injuries after marriage. The complexion at the time of marriage can predict her life's status. If her complexion is dark and stagnant, she will need three months (three weeks) before she can find a husband.

6、妻妾：奸門魚尾乃妻妾宮，左乃妻宮，右乃妾位。若妻宮紅黃明潤，臨期多得妻財，黑者成而復破，暗者難成費力。色宜在外，取妾看右邊魚尾明潤，暗內生明黃，印得紫，則招美妾而又賢能。凡妻妾宮，明中生暗妻強妾弱，暗內生明妾盛於妻；奸門長暗，子當庶出，色若新開，可損美妾。凡娶妻妾，宜命宮紅紫赤成。

Sixth, wife and concubine. The eye tail areas of the 「Jianmen」 and 「Yuwai」 are the wife and concubine palace. The left side is the wife's palace, and the right side is the concubine's position. If the wife's palace shows bright red or yellow, it indicates that the wife's family will give more wealth upon marriage. If the color is black, the marriage may be broken after it is concluded. If the color is dull, the marriage will be difficult to achieve and will require much effort. The color should appear on the surface. To take a concubine, look at whether the right 「Yuwai」 is bright. If it is dark but shows a hint of bright yellow, and the 「Yingtang」 area has purple light, it indicates the concubine will be both beautiful and virtuous. If the wife and concubine palace shows brightness from the middle to darkness, it means the wife is strong and the concubine is weak. If it shows darkness turning to brightness, it means the concubine is more prominent than the wife. If the 「Jianmen」 remains dark for a long time, the son will be from a concubine. If the color appears recently, it may harm the beauty of the concubine. In general, when taking a wife or a concubine, the destiny palace should show red or purple color to be successful.

7、父母病：父母看曰月角，暗重一明即死，暗輕一明即愈。白如點雪即死，黑若煙蒙父傷身，遂有損，氣來紅潤，旬曰災經。曰角還昌，月角青暗，主母病重，白赤色必刑傷，紅輕紫重母方安，明潤不滯母無病。8、兄弟病：眉內多赤色，白如粟米，黃若白麝，必刑手足；準頭土有一點白光，必主兄弟孝服；鬢內生暗色，亦主手足刑傷。

Seventh, the illness of parents. Parents are judged by the appearance of the "day angle" and "moon angle" on the forehead: if the color is dark and suddenly brightens, it indicates death; if the color is light and gradually brightens, it indicates recovery. If the color is white like falling snow, it indicates death; if the color is black like smoke covering, the father will suffer injury. If the complexion turns red and healthy, the illness will pass within ten days. If the day angle remains bright while the moon angle is dark and dull, it indicates the mother is seriously ill; if white or red appears, there will be injury. If the red is light and purple is strong, the mother will be safe; if the complexion is bright and smooth, the mother has no illness. Eighth, the illness of brothers. If red appears frequently between the eyebrows, or if white like millet or yellow like white musk appears, there will be harm to brothers. If there is a white light on the nose (the earth star), it indicates mourning for brothers. If dark color appears inside the temples, it also indicates harm to brothers.

9、妻妾病：青暗不死，白潤不死，紅紫即愈；赤色有刑，白如枯骨即死，若臥蠶生黑色方喪，妻看左，妾看右，此法不可不依。書云：部位在魚尾，氣色在臥蠶，極驗之法。奸門雖有白色，臥蠶不黑，決不刑傷妻妾。10、子女病：子左女右，臥蠶黑主死，若臥蠶之位明潤亦不妨，枯者死，黑黃者死，青重者生。白起三陽三陰主克子。臥蠶號曰奸門，若明決不刑子，若加奸門暗必刑無疑。

Ninth, the illness of the wife and concubine. If the area near the outer corner of the eye turns dark blue, it is not fatal. If it is white and moist, it is not fatal either. If it turns red or purple, the illness is improving. If it turns red, there will be punishment or calamity. If it turns white like dry bones, it is fatal. If the flesh under the eye (the part called the 'womb' or 'swelling') turns black, the wife or concubine will die. The wife is seen on the left side, the concubine on the right. This method must not be ignored. The book of physiognomy says: the location is at the outer corner of the eye, but the color is at the flesh under the eye — this is a very accurate method. Even if the 'dishonor gate' shows white, as long as the flesh under the eye is not black, there will be no harm to the wife or concubine. Tenth, the illness of children. The son is seen on the left, the daughter on the right. If the flesh under the eye turns black, it is a sign of death. If the flesh under the eye is bright and moist, there is no problem. If it is dry and withered, it is fatal. If it is black with a yellowish tinge, it is fatal. If it is dark blue, it is actually favorable for survival. White color appearing in the three yang and three yin areas indicates that the child will be harmed. The flesh under the eye is also connected to the 'dishonor gate'. If the flesh under the eye is bright, there will be no harm to the child. But if the flesh under the eye is bright and the 'dishonor gate' is dark, then harm to the child is certain.

11、奴僕病：驛馬色暗，奴僕宮滯，自然喪盡，主不死喪亦逃他鄉。12、六畜旺：六畜之位不在部位，在邊地邊城，今屬各宮上看。黃白自旺，青黑多散，紫色因離得財，發在某宮，即應某畜，乃子、丑、寅、卯---十二宮也。獨辰宮不宜白，子宮不宜黃。此位在宮分之邊，不在宮之上。13、住宅安：在遷移、天倉、地庫看。赤防火燭，白防小人，黑有損壞，黃道妨害，獨喜明紅，住宅安穩。

Eleventh, the illness of servants. If the Post Horse shows a dark color and the Servant's Palace is dull and dark, the servant will certainly die; even if they survive, they will flee to another place. Twelfth, whether the six domestic animals are thriving. The corresponding position of the six domestic animals is not in the usual location, but in the 'border areas' and 'border cities'. Now, according to the twelve palaces, the position is determined by each palace. If the color is yellow and white, the domestic animals will thrive; if the color is green and black, the animals will scatter; if the color is purple, it indicates gaining wealth by selling animals. The color appearing in a particular palace indicates the corresponding animal, that is, Zi, Chou, Yin, Mao, etc., the twelve palaces. However, the Chen palace does not like white, and the Zi palace does not like yellow. This corresponding position is located at the edge of each palace, not in the center of the palace. Thirteenth, whether the house is peaceful. Look at the 'Migration Palace', Heavenly Granary, and Earth Store. If red appears, beware of fire and candles; if white appears, beware of petty people; if black appears, the house will be damaged; if yellow appears, the road will cause trouble. Only bright red is favorable, indicating a stable house.

14、外門家宅：山根發黃色家宅吉，印堂有紫紅二色，家宅人口俱安，井灶起赤暗人口不安，龍宮四庫赤色火盜相侵，看各宮，六親亦從前法。若山根、臥蠶上青赤，小口不利，印堂、井灶若明，一宅和安。

Fourteenth, the outer gate and the family dwelling. If the mountain root shows a yellow color, it is auspicious for the family dwelling; if the imprint hall shows purple and red colors, the family members are safe and sound. If the area beside the nose, representing the well and stove, shows a dark red color, there will be unrest among the family members; if the dragon palace and the four repositories beneath the eyes show red, there may be fire and theft. The method of examining each palace is the same as before, and the fortune of the Six Relations is also determined by the same method. If the mountain root and the sleeping蚕 (caterpillar) show green and red, it is unfavorable for children; if the imprint hall and the well and stove are bright, the whole family will be harmonious and peaceful.

15、本身疾病：看病法、年、壽、三陽、三陰、命門、命宮、準頭，此數處俱赤，主大病至災；年壽三陽發白，肚腹之災；年壽赤光，膿血之災；印堂明，年壽暗，下元之疾。凡此氣色，不過主病，待色開必愈矣。凡病人天倉、地閣不暗黑，口角不發黃，必不死，若以下之色一到，即死無疑。氣色俱不明不暗，皮溝一干即死。唇青舌黑如紫肝，十病九死。病人喜唇發白，地庫光明，自有良方來救。諸色俱生，獨上喉起，一赤色或黑色暗，即死。朝發暮應，暮發朝應，掌心血明，方言有救。

The fifteenth point is about one's own illness. To diagnose illness, one should observe the "year position," "longevity position," the three yang and three yin of the eyes, the life gate before the ears, the forehead and the palace of life, and the tip of the nose. If all these areas show a red color, it indicates a serious illness or even a calamity. If the year and longevity positions and the three yang areas turn white, it signifies a disaster in the abdomen. If the year and longevity positions show a red glow, it indicates a disaster involving pus and blood. If the forehead is bright but the year and longevity positions are dark, it indicates illness in the lower abdomen (kidneys and reproductive organs). These color changes only indicate the onset of illness; once the colors improve, the illness will surely recover. If the heavenly granary and the earth's gate are not dark, and the corners of the mouth are not yellow, the patient will surely survive. However, if the signs of death appear as described, death is certain. If the colors are neither clear nor dark, and the wrinkles on the face dry up, death will occur immediately. If the lips turn blue and the tongue is black like purple liver, there is a high chance of death. The patient would rather have pale lips, as long as the earth's warehouse is bright, there will naturally be a good remedy. All these color changes still have some chance of recovery, but if a red or dark color rises from the throat upwards, death is certain. If it appears in the morning, it will manifest in the evening, and if it appears in the evening, it will manifest in the morning. Only if there is bright red color on the palm's blood area can there be a chance of survival.

16、兒童疾病：小兒骨骼未成，獨氣色為主，立應先看命門、口唇，俱有青色者，五曰內喪；俱有黃色者，三曰內亡；人中黑，休望再活；印堂赤，難許退災；天倉赤不是好色；地閣黃主死無疑；眼若散光，唇多青黑，即刻身亡；若看得生之法，命門人中白，印堂黃，天倉退赤。口唇白旬曰得生。麻豆看耳輪、耳尾、耳珠三處，宜明不宜黑暗，若頭一赤，不得全生。凡豆疹頭皮、項皮一赤，十有八九死。命門前高者為風牌，又為探口。俗云：耳空故無部位。

Sixteenth, diseases of children. Since children's bones are not yet formed, their condition is judged mainly by their complexion, and the outcome is quick to manifest. First look at the 「life gate」 before the ears and the lips: if both show a blue color, death will occur within five days; if both show yellow, death will occur within three days. If the area between the eyebrows turns black, there is no hope of survival; if the forehead turns red, it is unlikely to escape disaster; if the Heavenly Granary turns red, it is not a good omen; if the lower part of the face turns yellow, death is certain. If the eyes lack brightness and the lips are often dark and blue, death will occur immediately. If one wants to see signs of survival: if the life gate and the area between the eyebrows turn white, if the forehead turns yellow, if the redness of the Heavenly Granary fades, and if the lips turn white, the child may survive within ten days. For those with measles or rashes, look at the earlobe, the end of the ear, and the ear珠. These areas should be bright, not dark. If the face turns red suddenly, it is hard to ensure safety. Whenever the scalp or neck skin turns red during an outbreak of rashes, it is likely to be fatal. The area in front of the life gate that rises is called 「wind plate」, also called 「probe mouth」. It is said that the ear hole is hollow, so there is no fixed position there.

17、園林竹水：林墓郊外色白，種竹栽桑必獲重利。18、墳瑩風水：凡風水在林墓，中庭髮際邊看。清秀、際根齊有光，明亮白瑩，風水極好，起黃光主人破損，起清濁宜修理，起白色風水秀。19、鑑池美魚：上庫開白光，宜造養魚。20、置產：凡置房屋，要山根、遷移二處俱發黃光、紫色，方得成就，若紋赤暗，招口舌是非，亦不宜，雖成亦難為子孫之計。

Seventeenth, gardens, bamboo, and water conservancy. If the area around the forehead shows white light, planting bamboo and mulberry trees will surely bring great profits. Eighteenth, the风水 of tombs. When observing风水, focus on the area of 「Forest and Tombs」, as well as the central courtyard and the edge of the hairline. If this area is clear and elegant, with the root of the hairline neat and bright, and white and clean, the风水 is excellent. If it shines with yellow light, it indicates the tomb is damaged. If the color is unclear and unstable, repairs are needed. If it shines white, the风水 is clear and elegant. Nineteenth, ponds for fish farming. If the earth warehouse shows white light, it is suitable to dig a pond for fish farming. Twentieth, purchasing property. When buying a house, the mountain root and the 「Migration Palace」 should both show yellow or purple light, then the transaction can proceed smoothly. If there are patterns but the color is dark red, it will bring disputes and conflicts, and it is not advisable to purchase property. Even if the purchase is completed, it will be difficult to pass it on to future generations.

21、修造：在左右山林、井灶看。此四處若起黃、赤兩色，當得動土修造。明潤為吉，青暗不宜，白色下庫，起工要損人口。22、置物：凡置傢俱雜物，俱宜井灶光明，若財帛宮暗赤，主置物為官破，不吉，準頭暗灶門光，應該置物。

Twenty-first, for construction and breaking ground, look at the left and right sides for "mountains and forests" and two "wells and stoves." If these four places show yellow and red colors, it is appropriate to break ground and construct. Bright and smooth colors are auspicious, while green and dark colors are not suitable. If white appears in the underground storage area, the construction will cause harm to family members. Twenty-second, for acquiring new items. When adding furniture or miscellaneous items, it is favorable if the well and stove are bright. If the wealth palace (nose) is dark and accompanied by red, the items acquired will be damaged due to official matters, which is inauspicious. If the tip of the nose is dark but the stove mouth (nostril) is bright, then it is appropriate to acquire new items.

23、妊娠：凡婦人臨產之期，第一要命門紅紫，二要雙眼光彩，三要耳有白光，四要聲音清亮，方順而生母必喜，利益成人。第一忌命宮、天庭起暗色，二忌面多青光，耳暗如朦，三忌唇青口角暗，四忌音啞眼無光，但犯一件，即有產厄，多隻生女。凡當盆之曰，看右手中明堂內，血紅潤，必以掌心為主，若血並紅如水者，立產得男，血並白青，主產女，暗危。二色若重，恐難產，有損。黃光重，全母不全子，白光，全子，青暗青黃者，子母難全，此乃要法，不可輕洩，恐露天機，以至損壽。

Twenty-third, pregnancy. When a woman is about to give birth, the first thing to observe is whether there is a red or purple glow in the area before her ears, called the "Mingmen." The second is whether her eyes have a bright luster. The third is whether there is a white light above her ears. The fourth is whether her voice is clear and strong. If all four signs are present, the birth will be smooth, the mother will be happy, and the child will grow up healthy. The four taboos to avoid are: first, if the "Minggong" (the area between the eyebrows) and the "Tianing" (the forehead) show dark colors; second, if her whole face has a greenish glow and her ears appear dark and hazy; third, if her lips are blue and the corners of her mouth are dull; fourth, if her voice is hoarse and her eyes lack luster. If any of these signs appear, there will be difficulties in childbirth, and it is likely that the child will be female. On the day of delivery, look at the "Mingtang" (the center of the palm) on the right hand: the palm is the main focus. If the color is red and smooth, like clear water, then the birth will be smooth and the child will be male. If the color is white with a hint of green, it indicates a female child with hidden dangers. If these colors are too strong, it may lead to difficult labor and harm. If the color is yellowish, the mother is safe but the child may not be. If the color is white, the child is safe. If the color is greenish or greenish-yellow, both mother and child are in danger. This is an important method and must not be easily shared, for revealing it may cause loss of life.

24、問生子：凡人問生子.看奸門.可有白暗黑色，方定妻吉凶。妻妊看左，妾妊看右，然後看臥蠶，紅紫則為男，喜顴骨紅，亦生男，準紅印紅亦主生男，臥蠶黃者生女，依前法，某色可定某曰。書云：三陽火旺，甲乙丙丁可生男，三陰青多，庚辛壬癸應主女，奸門暗慘臥蠶青，妻遭產厄。準頭魚尾斑見子，刑妻刑父。

Twenty-fourth, asking about childbirth. When questioning about childbirth, first look at the eye tail, specifically the "Jianmen," to see if there is white, dark, or black color, in order to determine the fortune of the wife. For a wife's pregnancy, look at the left side; for a concubine's pregnancy, look at the right side. Then observe the "Wuo Can" (the flesh under the lower eyelid): if it appears red or purple, it indicates a son; if the cheekbones turn red, it also indicates a son; if the tip of the nose is red or the "Yin Tang" (the area between the eyebrows) is red, it also suggests a son. If the "Wuo Can" turns yellow, it indicates a daughter. According to the methods mentioned earlier, the colors can determine the day on which the prediction will be verified. The divination book says: if there is strong fire energy (three yang) in the area below the eyes, a son will be born on a day of Jia, Yi, Bing, or Ding; if there is more of the three yin colors (dark green), a daughter will be born on a day of Geng, Xin, Ren, or Gui. If the "Jianmen" is dark and gloomy and the "Wuo Can" is blue, the wife will suffer from childbirth difficulties. If there are spots on the tip of the nose and the outer corners of the eyes, the child will be born but there will be harm to the wife and the father.

25、入衙門：凡人入公看灶門，準頭白如水色，利見貴人，雙顴色明，貴人得喜，可興家業。耳鹿朦、準頭青暗，邊地不明，則不宜入公門。26、造船舶：在下庫邊舟車上看，若有重紋，一生利於財生水上，若赤色有火災，白黃明則有水利，井灶明赤，舟車明亮，宜造船舶。

Twenty-fifth, entering the government office to handle affairs. When entering the government office, look at the nose's 'stove door' area. If the tip of the nose is white like water, it is favorable to meet a nobleman. If both cheek areas are bright, one can gain the favor of a nobleman and prosper in business. If both ears are dull as if covered with dust, the tip of the nose is dark and bluish, and the surrounding areas are unclear, then it is not suitable to enter the government office. Twenty-sixth, building a boat. Look at the 'boat and carriage' position next to the lower earth warehouse. If there are overlapping patterns, one's wealth and fortune will be on water. If it shows red, there will be a fire. If it is white or yellow and bright, there will be benefits from water. If the well and stove are bright with a slight red and the boat and carriage area is bright, it is favorable for building a boat.

27、飄洋過海：凡飄洋過海不拘官庶，俱看承漿，若起黑色，不過虛驚，白色過，水獸驚恐，起黃色不可行，青如靛不可行，凡承漿之色，只宜白光明潤，則為利便。古書云：承漿紋深恐投浪裡，青筋若現，一世不可入湖深處。28、田苗稼禾：天倉赤色遭水並，下庫色黃遭旱災，四庫色暗反不忌，四庫明潤苗大熟，井灶赤色田土不收，山根不紫莫望田苗，更收須看山根，秋收要看井灶，雜穀唯三陽。

Twenty-seventh, crossing the sea. Whenever someone undertakes a long sea voyage, whether a government official or a common person, they should look at the "Chengjiang" area beneath the lower lip. If this area shows a black color, it is just a false alarm. If it shows white, the person will be frightened by water creatures. If it shows yellow, they should not embark. If it shows a green like indigo, they should also not embark. The color of Chengjiang should be white and bright to be auspicious and smooth sailing. Ancient texts say: if the patterns of Chengjiang are deep, it is feared that the person will be thrown into the waves. If there are blue veins appearing here, the person will never be able to go deep into lakes. Twenty-eighth, crops and fields. If the Heavenly Granary shows red, there will be flooding. If the lower granary shows yellow, there will be drought. If the four granaries show dark colors, it is not to be feared. If the four granaries are bright and moist, the crops will have a good harvest. If the well and stove show red, the land will not yield a harvest. If the mountain root does not show purple, do not expect good crops. For summer harvests, look at the mountain root. For autumn harvests, look at the well and stove. For mixed grains, look at the three Yang areas below the eyes.

29、分居：凡分居之色乃興敗之兆，滿面喜色，命門紫，只宜共炊，不宜滯色。三陽倉庫暗多生奸計也。兄弟各居，只為眉生暗滯。新鮮滿面，其同三世旺田，眉毛明潤，分居必富。眉生暗色，分居後必貧。赤色主口舌，黃色主破財，白色大不利。30、守舊：暗內有明宜守舊。三陽青黑，赤色發動，準紅，白色發地閣，四件俱宜守舊。氣色不開亦守舊，縱有一二處明潤之色，亦不宜輕放。

Twenty-ninth, dividing the household. The complexion during separation indicates prosperity or decline. If one's face is full of joy and the life gate shows purple, it is suitable for the whole family to live together and share the hearth, but not suitable for the complexion to be dull at this time. Those whose three yangs and heavenly granary and earthly store are dark and obscure are likely to have schemes and plots. Brothers separate because there is a dark stagnation on their eyebrows. If the complexion is fresh and bright on the face, they can live together with three generations and have prosperous fields; if the eyebrows are bright and smooth, after separation they will surely become rich; if there is a dark color on the eyebrows, after separation they will surely become poor. If red appears during separation, it indicates disputes; if yellow appears, it indicates loss of wealth; if white appears, it is very unfavorable. Thirtieth, maintaining the existing state without change. If there is brightness in the dark, it is suitable to maintain the old ways. If the three yangs show dark blue, red is activated, the hair on the crown turns red, and white hair appears on the earth hall, these four signs are suitable for maintaining the old ways. Those with no brightness in their complexion also should maintain the old ways; even if there are one or two bright and smooth areas, one should not act rashly.

31、更改：凡更改只看天倉、遷移，此處紅黃白者不利，赤黑白不好，明色宜更改，三陽紅，命門亮，黃少紅重，俱宜更改。凡更改吸看天倉，為遷移，此處赤黑白俱不妙，紅黃白者方為大吉利。32、加納：凡加納功名，看天倉、官祿、命宮，此數處俱要分明，方能行事，若一處不明，縱加納亦不成。33、升遷：凡官吏升遷，要青黃貫鼻，紅邊命宮，紫透眉毛，定主高遷。

Thirty-first, changing one's profession or moving residence. When considering a change of profession or place of residence, one should look at the Heavenly Granary and the Migration Palace. If these places show red, black, or white colors, they are not favorable. Bright and clear colors are suitable for making changes. If the three yangs are red, the life gate is bright, and there is less yellow and more red, it is suitable to change. In summary, changing one's profession or residence should be judged by the Heavenly Granary or Migration Palace. If these places show red, yellow, or white colors that are moist and lustrous, it is very auspicious. Thirty-second, donating for official rank. When one wishes to donate for official rank, one should look at the Heavenly Granary, the Official Rank Palace, and the Life Palace. These places must have clear and distinct colors to achieve success. If any of these places are unclear, even if one donates, it will not be successful. Thirty-third, promotion. For officials seeking promotion, if the green and yellow colors reach the nose, the red color surrounds the Life Palace, and the purple color penetrates the eyebrows, it certainly indicates a high promotion.

34、上諫：進本看天倉邊、驛馬，奏書青黃暗不宜，恐遭難，曰明紅紫方得思喜。35、出征：凡出征，項皮氣色不宜赤，喉上不宜起紅絲，命門暗，印堂青，項皮赤，此乃將軍大忌。印堂命門潤，何怕出征？36、行軍：行軍要看驛馬、邊地、邊城，主帥要看唐國印，俱要紫色、紅色、潤色，為大進，暗、滯、赤三色遭奸，青赤二色全者行不利，切忌不宜行。

Thirty-fourth, making an imperial memorial to advise. When presenting the memorial, one should observe the Heavenly Granary area and the Post Horse. If the complexion is dark green or yellow and dull, it is not auspicious, and one may face difficulties; only when the complexion is bright and shows red or purple can one expect favor and good fortune. Thirty-fifth, going to war. When going to war, the complexion on the neck should not be red, and there should be no red threads on the throat. If the Life Gate is dull and the Forehead is dark blue, and the skin on the neck is red, these are great taboos for a general. If the Life Gate and Forehead are moist and lustrous, then going to war is nothing to fear. Thirty-sixth, marching in military campaign. When marching, one should observe the Post Horse, border areas, and border cities; the commander should also observe the forehead's "Tang Fu" and "National Seal." These areas should show purple or red and be moist and lustrous, indicating great progress. If they show dark, stagnant, or red colors, one will encounter treachery. If both green and red colors appear, the campaign will be unfavorable, and one must absolutely avoid going to war.

37、交友：凡色赤不宜交友，色明太過不宜交友。桃園結義，皆因眉頭眉尾色如霞，孫臏龐涓大害，只為羅計內色生青白如粉。凡眉內生青白二色，忌噁心之友，狠毒之朋。此法世人罕知。38、宿娼：奸門生紫色，滿面起桃花，又生娼家獲科。眉尾青暗，滿面光浮，因花酒敗家，尚有災禍。命門再暗，到底傾囊。年壽如珠，因嫖至疾。

Thirty-seventh, Making Friends. When the complexion is red, it is not advisable to make friends. Likewise, when the complexion is overly bright, it is also not advisable to make friends. Liu, Guan, and Zhang formed the Brotherhood of the Peach Garden because the redness on their eyebrows and the ends of their eyebrows was like the morning glow. Sun Bin was harmed by Pang Juan because there was a pale, powder-like color appearing between his eyebrows (the positions of Luo Hui and Ji Du). Whenever there is a green or white color appearing in the eyebrows, one should be cautious of friends with ill intentions or dangerous companions. This method is little known by the world. Thirty-eighth, Prostitution. When the purple color appears at the corners of the eyes and the奸门 and the face shows a桃花 color, one is likely to meet someone in a brothel. If the end of the eyebrows is dark green and the face has a floating light, it is due to indulgence in wine and women leading to the ruin of the family, and also brings misfortune. If the命门 is dark, one will eventually exhaust all one's wealth. If the bridge of the nose and the year and life lines are swollen like a pearl, it is due to illness from嫖妓.

39、遊獵：看山林邊城，有青黃者不得重利，赤暗者遇怪獸之驚。又有一法：指甲起白色，不宜入山林深處，準頭發暗，亦不許入山林。40、捕魚：子亥二宮起黃光，不宜入水。山嶽起青色，不宜入水。下庫白光明潤，宜入深淵，必得大利。41、音信：雙眉尾為文書宮，問信宜看此。父問子信宜明，子求父書宜紅，妻問宜白，問妻宜血、白、黃俱利。若文書發動，即有信至，不動不通音信。求恩之召，亦要看眉，雙尾暗滯得音，不喜明潤，主約喜信，宜血黃為用，青暗為災，赤色、紫色亦主書信到。

Thirty-ninth, hunting. Look at the areas on the forehead called "mountain forest" and "border city": those showing a green-yellow color will not gain much profit, while those showing a dark red color will meet fierce beasts and be startled. Another method: if the nails appear white, it is not advisable to go deep into the mountains; if the hair on the temples is dark, one should not enter the mountains. Fortieth, fishing. If the areas below the chin, corresponding to the water positions of the Zi and Hai palaces, glow yellow, it is not advisable to go into the water; if the areas on the cheeks, corresponding to the mountains, show a green color, it is also not advisable to go into the water. If the area of the lower abdomen shines with a white light and is bright, it is suitable to go into deep water and will certainly bring great profit. Forty-first, messages. The areas at the ends of the eyebrows are called the "document palace." To inquire about messages, look at this area. If a father asks about his son's news, it is favorable if this area is bright. If a son seeks his father's letter, it is favorable if this area is red. If a wife asks about her husband, it is favorable if this area is white. If asking about the wife's news, red, white, or yellow colors are all favorable. If the color in the document palace is active, there will be a message arriving immediately; if it is inactive, there will be no news. For seeking imperial favor or being summoned, one should also look at the eyebrows: if the areas at the ends of the eyebrows are dark and stagnant, it is actually favorable to receive news, and it is not preferred if they are bright and smooth. If one wants to agree on good news, it is favorable to have red or yellow colors, while green and dark colors indicate disaster, and red or purple colors also indicate that messages will arrive.

42、口舌：凡赤色主口舌，看發動何處，則主何事。口舌獨命宮、年壽忌赤，邊地亦忌赤，其外輕。43、求醫：命宮陰潤耳輪赤，必有良方求濟。井灶赤年壽青，沉病難醫。44、聚色：凡氣色足不明為聚內，外俱明為大聚，四庫新開為大聚，血和氣壯為聚，掌色足面不足亦為聚，掌色足面暗滯亦為聚。凡此數件色暗諸事不好，赤有威望，乃聚色，多則主年內興旺，少則一季而興旺，故樂不遠矣。

Forty-two, mouth and speech disputes. Red color indicates disputes involving the mouth; observe where it appears, and it indicates the type of matter. When discussing disputes, only the命宫 (life palace), 年上 (year position), 寿上 (longevity position) should be cautious of red; 边地 (border areas) should also be cautious of red; other positions are less significant. Forty-three, seeking medical treatment. If the气色 (vital energy color) in the命宫 is阴润 (dark and moist) and the耳轮 (ear rim) is red, one will surely find a good remedy and be saved; if the井灶 (well and stove area) on the nose is red and the年寿 (year and longevity) is blue, it indicates a serious illness that is difficult to treat. Forty-four, gathering of color. If the气色 is abundant but not bright, it is called 「聚内」 (internal gathering); if both inside and outside are bright, it is called 「大聚」 (great gathering); if the four repositories have newly appeared colors, it is also called 「大聚」; if the blood and qi are strong, it is gathering; if the palm has abundant color but the face does not, it is also gathering; if the palm has abundant color but the face is dark and stagnant, it is still considered gathering. If these types of colors are dark and dull, all matters will be unfavorable; if they are red and have authority, they are also considered gathering colors. A lot of gathering colors indicates prosperity within a year; a little indicates prosperity within a season, showing that happiness is near.

45、散色：有色無氣、滿面光彩、花雜為散。明中生暗為散，面色潤、掌無氣亦為散，面耳鼻暗為散，此數件俱主大敗。46、復變：暗復明為變喜，明覆暗為變憂。有此變亂，作態之色，雖分寸好，色亦不為美，若一曰忽變則大不妙，三四曰一變，亦不妙，就是明亦不好，此乃根不穩，則面有往來變色也。47、動色：明潤新開宜動，居守不利若重，亦不宜動。48、守色：滯暗赤黑，守待色開，宜動。

Forty-fifth, scattered color. If there is color but no vitality, with a bright, floating appearance of mixed colors across the face, it is all considered 'scattered'. If light turns into darkness, it is scattered. If the face appears moist but there is no vitality in the palms, it is scattered. If the face, ears, and nose are all dull and dark, it is scattered. These situations all indicate great defeat. Forty-sixth, changing and fluctuating colors. If darkness turns into light, it indicates a change for the better; if light turns into darkness, it indicates a change for the worse. If there is a sudden change between light and dark, with unstable appearances, even if there is some good aspect, it is not considered a beautiful color. If there is a sudden big change within a day, it is very bad; if it changes once every three or four days, it is also bad— even if it becomes bright, it is still not good, indicating an unstable foundation, so the color on the face keeps changing. Forty-seventh, color that should be active. If the color is bright and newly appeared, it is suitable for activity. If the color is heavy and dark, staying at home is not favorable, and it is also not suitable for reckless movement. Forty-eighth, color that should be kept. If the color is stagnant, dark, red, or black, one should stay and wait until the color turns bright before it is suitable to move.

49、成色：凡成事起造求謀財喜，俱宜耳明印約準明，方為喜兆，其驗如神，耳鼻印不明，決非喜兆。50、害色：年壽赤忌官刑害，四庫暗忌途路婦人害。井灶赤忌破耗之害，山林赤忌火光之害，印堂青忌牽連之害，花雜滿面忌出行之害，地閣黑忌水厄之害。51、利便色：暗中有明，耳準有白，掌心氣潤，皮血光彩，眼內神足，行事便利。52、蹇滯色：四庫如泥，耳準如煙，三陽不開，滿面如朦，面紅如火，明亮如油，俱是大窮大敗之色。

Forty-nine, the color of success. Whenever one seeks to accomplish something, to start a project, or to seek wealth and happiness, it is favorable if both ears are bright, the forehead is open and clear, and the nose is bright and smooth. This is a sign of good fortune, which is accurate as if by divine will. If the ears, nose, or forehead are dull, it is certainly not a sign of good fortune. Fifty, the color of harm. If the year and life lines are red, one should beware of harm from the government or legal punishment; if the four corners are dark and unclear, one should beware of harm from women on the road; if the well and stove are red, one should beware of financial loss and expenditure; if the mountains and forests are red, one should beware of fire; if the forehead is blue, one should beware of being implicated in others' troubles; if the face is covered with a mixture of colors, one should beware of harm from traveling; if the lower part of the face is black, one should beware of water-related disasters. Fifty-one, the color of smoothness. If there is light in the darkness, if the ears and nose have a white color, if the palm is moist and bright, if the skin has a healthy glow, and if the eyes have a strong spirit, then one's affairs will go smoothly. Fifty-two, the color of obstruction. If the four corners are dark and muddy, if the ears and nose are dull and hazy like smoke, if the three yang areas below the eyes are not bright, if the face is hazy and unclear, if the face is red as fire, or if it is bright as if oiled, these are all signs of great poverty and defeat.

53、忌曰期犯色：犯色不宜行事，赤色忌丙丁，火曰土不利，紅色忌壬癸水曰，黑色亦忌水曰，黃色忌甲乙，白色忌火曰，青色亦忌甲乙木曰。詩曰：五色之中辯不明，徒然費力枉勞心，若是不知方位者，縱有好色亦成空。

Fifty-third, forbidden days and color taboos. If one violates the color taboo, it is not advisable to act. The red color should avoid days of Bing and Ding fire, as fire days and earth days are unfavorable; the red color should also avoid days of Ren and Gui water; the black color should also avoid water days; the yellow color should avoid days of Jia and Yi wood (as wood overcomes earth); the white color should avoid fire days (as fire overcomes metal); the green color should also avoid days of Jia and Yi wood. A poem says: if one cannot distinguish the five colors, red, yellow, green, white, and black, one will waste effort and labor in vain; if one also does not understand the directions, even with a good complexion, it will ultimately come to nothing.

54、大忌五件：A、天倉青不可行。B、年壽赤不可見官。C、印堂暗不可起造。D、地庫暗不可用人。E、面多光彩不可交友。（恐有大害，為桃花色，即面上光彩）五刑氣色定要察得分明，各位各宮可審輕重，各宮禁界要看細微入神，不可大概，定要用心如毫釐之。差有千里之錯，論神論氣可看周身，論色論光可觀各部，雖萬事千端，各有頭項，不可一理而推。

Fifty-fourth, five major taboos. First, if the Heavenly Granary shows a greenish color, one must not travel. Second, if the year and longevity area shows a reddish color, one must not meet officials. Third, if the seal hall is dull and dark, one must not break ground or start construction. Fourth, if the earth store is dull and dark, one must not hire laborers. Fifth, if the whole face has a floating glow, one must not make friends—old annotations say this is likely to bring great harm, which is the peach blossom color, meaning the floating light on the face. These five types of ominous signs must be observed clearly: each area and palace should be examined for their degree of severity, and the boundaries of each palace should be seen with great precision, not just roughly. One must pay attention to the smallest details. A slight error in the smallest detail can lead to a great mistake. When discussing spirit and energy, one can look at the whole body, but when discussing color and light, one must observe each part separately; although matters are complex and varied, each has its own particular aspect, and one cannot force a single principle to apply universally.

55、男人所忌四十一種，犯者貧窮之相：頭忌偏削，髮忌粗重，眉忌尾垂，耳忌開花，睛忌露光，梁忌陷削，年壽忌節，準忌尖峰，地閣忌尖，井灶忌仰，臺尉忌削，人中忌紋，口忌如吹，下庫忌削，項忌露骨，邊地忌毛，眼忌削下，聲忌低小，臂忌尖小，手忌掌削，指忌短偏，齒忌疏小，步忌蛇行，聲忌低淚，神忌短少，色忌如油，氣忌粗濁，肉忌虛浮，肉忌粗硬，血忌滯暗，髮忌開花，臍忌朝下。

Fifty-five, the various things men should avoid, and if they are violated, they indicate poverty. The title says forty-one items, but the original text actually lists only thirty-two, suggesting some omissions. The listed items are: the head should not be crooked or thin; hair should not be coarse and thick; eyebrows should not slope downward at the end; ears should not have an outwardly spread contour like a flower; the eyes should not have a bright, outwardly shining gaze; the nose bridge should not be sunken or thin; the longevity bone on the forehead and the life bone on the nose should not be prominent; the tip of the nose should not be sharp like a peak; the lower part of the face should not be sharp and thin; the nostrils should not be upwardly curved; the sides of the nose should not be thin and hollow; the philtrum should not have horizontal lines; the mouth should not be puckered as if blowing fire; the lower part of the face should not be thin and hollow; the neck should not have prominent bones; the sides of the face should not have miscellaneous hair; the eyes should not have the lower eyelid thin and sunken; the voice should not be low, weak, and small; the arms should not be thin and slender; the hands should not have thin and hollow palms; the fingers should not be short and crooked; the teeth should not be sparse and small; walking should not be like a snake; the voice should not be low and with a crying tone; the spirit should not be short and insufficient; the complexion should not be oily; the breath should not be coarse and turbid; the muscles should not be weak and floating; the muscles should not be coarse and hard; the blood color should not be stagnant and dark; the beard and hair should not branch out and spread; the navel should not point downward.

56、女人所忌二十四種，犯者貧賤之相：頭忌尖削，髮忌黃濁，耳忌反覆，眉忌尾垂，目忌黃光，鼻忌尖陷，嘴忌尖凸，齒忌白小，顴忌高縱，口忌尖偏，項忌粗短，髮過命門，背大忌陷，胸大忌高，乳忌白不，臍忌淺低，腰忌偏斜，腿忌多筋，肉忌虛浮，血忌赤暗，骨忌粗大，聲忌宏大，面忌如仰，色忌光浮。

Fifty-sixth, the twenty-four things women should avoid, which if committed, indicate a poor and lowly destiny: the head should not be sharp and narrow; hair should not be dry, yellow, and turbid; the ears should not have an inverted contour; eyebrows should not slope downward at the end; eyes should not have a yellowish glow; the nose should not be sharp and sunken; the mouth should not be sharp and protruding outward; teeth should not be white and small; the cheekbones should not be high and spread out; the mouth shape should not be sharp and crooked; the neck should not be thick and short; hair should not be longer than the ear and the life gate; although the back may be large, it should not be sunken; although the chest may be large, it should not be high and prominent; the nipples should not be pale and flat; the navel should not be shallow and low; the waist should not be crooked; the legs should not have many blue veins; the muscles should not be weak and floating; the blood color should not be red and dark; the bones should not be coarse and large; the voice should not be loud and strong; the face should not be upturned as if looking at the sky; the complexion should not have a floating and exposed glow.

相雖應驗，難得入神，今講秘卷梓書使神異。相傳庶母冤舛換真中再約深淺，詳盡輕重，以活紫變心，推情為自然，術幾於化矣。

Face reading, although effective, is difficult to reach a divine level. Now this secret manuscript is being engraved and printed into a book, so that its miraculous aspects can be passed down. All the teachings transmitted here have been carefully considered and weighed, distinguishing depth from superficiality and importance from triviality. Relying on observing the changes of vital energy and understanding human nature naturally, face reading reaches almost the level of perfection.

眉起骨鎖分鸞尾，主多刑子怠。眼大露光，主犯刑死。鼻起節，主破家死在外鄉。肥人面赤，主性心凶。瘦人髮黃，主多貪，姦殺之徒。有頭無項，三十前死。項圓頭小頸偏頭削，一生不成事，如項再不圓，主少年死。男女睛黃，性多主燥急，再露者犯刑名。男人眼大，常招陰人口舌。男人細看，主得陰人財帛。

A person with prominent eyebrows like a lock and split eyebrows like the tail of a luan bird often suffers from misfortunes related to children and has lazy descendants. Those with large eyes and bright, outwardly shining eyes are likely to die due to legal troubles. A person with a prominent nose bridge and bony structure may break up their family and die in a foreign land. A fat person with a red complexion tends to be fierce and cruel in nature. A thin person with yellow hair is greedy and inclined towards deceit and violent crimes. A person with a head but almost no neck is likely to die before the age of thirty. If someone has a round neck but a small head, a crooked neck, and a thin head, they will accomplish nothing in their lifetime; if the neck is also not round, they are likely to die young. Both men and women with yellow eyes tend to be impetuous and impatient; if their eyes are also protruding, they are likely to face legal troubles. A man with large eyes often invites trouble from women (female people). A man who looks things over carefully and subtly can gain wealth from women.

為人髮深，多奸色（女人亦同）。男女有喉結者，招惡夢。眉輕口闊，常招水驚。耳間生黑子，常招水驚，在本命不妨。眉生黑子，招陰人口舌，又主水厄。男女捲髮，犯刑好色。髮黃者，下流之論。項上生肉如堆、項後髮腳頗生高肉如堆、眼深鬚黃，三者俱主犯人命。眉梢開花，運不通。鬚尾開花，多蹇滯。

People with a low hairline and thick hair are often involved in immoral or improper acts—old commentaries say this applies to women as well. Men and women who have a prominent Adam's apple often have bad dreams. Those with sparse eyebrows and a broad mouth often experience falling into water or being startled by water. Those with a black mole in the ear often also face falling into water or being startled, but if the mole is located in the destined position, it is not a problem. Those with a black mole in the eyebrows attract female gossip and are prone to water-related misfortunes. Both men and women with curly hair are likely to face legal troubles and have a tendency towards lustful desires. Those with yellow hair are considered to be of a low moral character. Those with a lump on the neck, a lump at the back of the head where the hair starts, deep eye sockets, and yellow beard hair are likely to be involved in legal disputes. Those with eyebrows splitting into branches like flowers have poor fortune. Those with beards splitting into branches like flowers often face obstacles and difficulties.

眉生毛、耳太小，若犯此二件，俱主外家養大之人。上不轉睛、上下左右視者，俱主做賊。眉垂耳低，多是私生庶出。女耳無輪、額削骨粗二者，多主為妾。婦人仰面，多有奸浮。男人垂頭，一心貪婪。身大手小，一生不聚財。身小手大，一生下愚。沙皮多起蛇皮，多破家（沙皮者必沙魚皮一樣，過寒天即起），初年不妙晚年白手成家。

If there are miscellaneous hairs growing in the eyebrows and the ears are too small, these people were mostly raised by their maternal relatives or by others. If the eyes do not move normally but only glance sideways, it indicates a tendency to steal. If the eyebrows droop and the ears are positioned low, it suggests they are illegitimate or born out of wedlock. Women who lack the inner part of the ear and have a thin forehead with coarse bones are likely to be concubines. Women who walk with their heads up, looking around, often have improper and immoral behavior. Men who walk with their heads down are usually greedy. Those with a large body but small hands cannot accumulate wealth throughout their lives; those with a small body but large hands are generally foolish. People with rough skin and a sandy texture, showing snake-like patterns, are likely to break up their families. Old commentaries say that sandy skin is like the skin of a sandfish, which peels off in winter. Such people may have difficulties in their early years, but they can build a family from scratch in their later years.

面大婦人多不孝。圓睛女子必妨姑。嘴尖面陷為奴，一曰不妨三遭。面大鼻小之僕，忠直興家旺主。口闊唇紅，多貪飲食。肚小背陷，一生無祿。腰偏臍深，多有邪淫。目紅語結，色好無窮。眼大鬚少，偽左俱內。左肩高主白耳大富，右肩高主大窮大苦。

A woman with a large face is often unfilial. A woman with round eyes will surely harm her mother-in-law. A person with a pointed mouth and a sunken face will become a servant and cause trouble three times a day. A servant with a large face and a small nose is actually loyal and upright, and can bring prosperity to the household. Someone with a wide mouth and red lips is greedy for food and drink. A person with a thin stomach and a hunched back will have no fortune or happiness in life. Someone with a slanted waist and a deep navel is prone to immoral behavior. A person with red eyes and a stuttering speech is very lustful. Someone with big eyes and little beard is inconsistent between appearance and inner character. A person with a higher left shoulder has white ears and is wealthy, while a person with a higher right shoulder is poor and suffers greatly.

夢話者，一生多胡說妄言。包牙多主俱內妻病，少年不穩。唇薄動者，多奸，不聚財，不信行。唇青，主老來飢餓之病。女人汗多，主一生勞苦，無汗無子，汗香子貴，汗濁子賤。小兒咬齒，主妨父母。開口睡，難食。閣中不起，男主招邪魔（掌後高骨為閣，在大指根下為中處）。自言自語，主招鬼迷，亦主壽夭。

Those who talk in their sleep tend to speak nonsense throughout their lives. Those whose teeth are covered within their lips (with protruding teeth inside) often show fear of their wives, and their spouses tend to be sickly. Those with thin lips who move them excessively when speaking are usually deceitful, unable to retain wealth, and lack integrity. A bluish tint on the lips indicates hunger in old age. Women who sweat excessively throughout their lives tend to be laborious; those who do not sweat may be childless. If their sweat has a fragrant smell, their sons will be noble; if the sweat is turbid, their sons will be of low status. Children who bite their teeth while sleeping may cause harm to their parents. Those who sleep with their mouths open will have difficulty eating enough in the future. If the high bone (called 'ge') behind the palm is not prominent, men are prone to being troubled by evil spirits—old annotations say that the 'ge' is located at the center beneath the root of the thumb. Those who talk to themselves while sleeping are likely to be haunted by ghosts and may have a short lifespan.

奸門有十字紋者，主打妻。女人顴骨高於眼角上處，主扶夫。女顴骨高大，手骨粗，能作生涯。男眼中有痣，聰明。女眼中有痣，淫亂。耳薄梁低嘴駑胸凸，犯此四件，主為人奴，四件全者一生為奴不得人意。少者神散即死，老者頭項皮幹即死。女人唇白得病，唇青即死。小兒眼黑，十無九大。男子頭偏，百無一成。婦人唇白，十無一子。老來頭幹，十無一生。

A woman with a cross-shaped mark on the outer corner of her eye is likely to be devoted to her husband. A woman with high cheekbones located above her eye corners is likely to support her husband. A woman with high cheekbones and thick hand bones can manage household affairs. A man with a mole in his eye is intelligent, while a woman with a mole in her eye is likely to be promiscuous. A person with thin ears, a low nose bridge, a clumsy mouth shape, and a prominent sternum will be a servant; if all four features are present, they will be a servant all their life and not liked by others. A young person who loses their vitality quickly will die. An elderly person who loses moisture in their scalp and neck skin will die. A woman with pale lips is likely to be sick, while a woman with bluish lips will die immediately. A child with overly dark eyes will not survive beyond nine out of ten. A man with a slanted head shape will achieve nothing in life. A woman with pale lips is unlikely to have children among ten. An elderly person with dry scalp will not live beyond ten.

眉毛生毫，不過主壽。朝上者克子克妻。鬚分燕尾，十子死。老來面白，紋鬚髮有黃，尾白如羊髯，數件俱主克子。老來耳白，主子貴，唇紫主子貴。老來房事多，主有壽，主子貴。老弱落鬚主克子。老不落髮主勞碌。女老不落髮，主大壽。龜頭黑，子早；白色子遲。準頭偏，主賢子。腳跟削小，主後代不好。

Those with hairs growing on their eyebrows are only indicative of long life; however, if the hair tips point upward, it may lead to the death of sons and sons-in-law. If the mustache splits like a swallow's tail, even with ten sons, they will all die. If an old person's face turns white, and their hair and beard contain yellow strands or have white tips resembling a sheep's beard, these signs indicate the loss of sons. If an old person's ears turn white, it signifies that their sons will be prosperous. If their lips turn purple, it also indicates that their sons will be prosperous. If an old person still has sexual activity in old age, it indicates both their own longevity and the prosperity of their sons. If an old person is weak and loses their mustache, it indicates the loss of sons. If an old person's hair does not fall out even in old age, it indicates hard work; however, for women, if their hair does not fall out in old age, it indicates a long life. A black glans penis indicates early childbirth, while a white glans penis indicates late childbirth. If the nose is slightly crooked, it indicates the birth of a virtuous son. If the heel is thin and small, it indicates poor descendants.

血紅眉梢，孤峰獨聳，主破財敗家，本身還要受窮。耳若無邊，到有八旬之壽，子盛孫榮。反須生項下，多得外家財產。項下起骨，多夭，外家破耗。承漿無鬚，唇耳紫，定遭水厄。痣上有毛，定是俊豪。乳邊生毫，子必清高（二三分毫，多者為草）。女人下唇包上，一身福祿。上唇包下，為雷公嘴，主無子，又不賢。女人開聲無韻，主賤。男子開聲無韻，主貧。

A person with redness at the corners of the eyebrows and a single peak on the nose without support on all sides is likely to lose wealth and ruin the family, and the person themselves will be poor. A person without a distinct outline on the ears may live to be eighty years old, with prosperous descendants and honor. If the beard grows downward on the neck, they will gain wealth from the wife's family or the mother's family. If there is a prominent bone on the neck, it indicates a short lifespan and loss of wealth from the wife's family. If there is no beard below the lower lip at the 'chengjiang' area and the lip color and ear color are purple, they will suffer from water-related disasters. If there is hair growing on a mole, the person is destined to be a distinguished and outstanding individual. If there are fine hairs near the breasts, the son will be noble and upright. Old annotations say that two or three hairs are considered fine hairs, but too many become a disorderly growth. If a woman's lower lip covers the upper lip, she will have good fortune and blessings. If the upper lip covers the lower lip, it is called 'Leigong mouth,' indicating no children and lack of virtue. A woman who speaks without a pleasant tone is considered lowly, while a man who speaks without a pleasant tone is considered poor.

足指短，足心陷，足多骨，三者犯一必主貧賤。足生肉，足生軟毛，俱主一生安樂。足紅潤，主多貴。耳內青白，疾病亡身。男子髮粗多犯刑名，女人髮粗，刑夫克子。色如粉雲莫言好，恐招重刑。六指者多妨父，一生不得榮顯，下賤之相。身白面黃不久守困，身黃面白不久身榮。女人掌上有紋深，方言有子；男人陰囊上無紋，心主絕嗣。女人手起骨節，一生辛勤主多賤。

If one's toes are short, the soles of the feet are sunken, or there are many joints on the feet, any of these signs indicate a life of poverty and low status. If there is flesh on the feet or soft hair growing on them, it indicates a life of comfort and ease. If the feet are red and lustrous, it often indicates a high status. If there is a pale and bluish color inside the ears, it is a sign of illness leading to death. For men, having coarse and hard hair indicates a tendency to commit crimes; for women, coarse and hard hair indicates problems with husband and children. If the face is pale like a cloud of powder, it is not a good sign, and one may suffer from serious punishment. If one is born with six fingers, it often causes harm to the father and leads to a life without honor, indicating a low status. If the body is white but the face is yellow, one will soon be inpredicament; if the body is yellow but the face is white, one will soon achieve honor and success. For women, deep palm lines indicate the possibility of having children; for men, the absence of wrinkles on the scrotum indicates a lack of descendants. For women, prominent finger joints indicate a life of hard work and low status.

女人頭圓，主生好子。男子額削，一生不得顯達。女無指甲，一生下愚。臍下生毛淫亂。淺薄亦不好。（臍下乃子宮也）周心有赤脈，女主貴，男主富。腰腹起一筋，橫生貴，直主窮，青為次，赤為貴。男女俱異橫直。人長手短，一生不成器。魚尾紋直上天倉，白手成大貴。女面不赤，有痣獨生天倉，應主生四子。女人齒朝外，主行商，朝內主孤獨。女人面黑身白賤，面斑身輕賤。

A woman with a round head is likely to have a good son. A man with a thin and narrow forehead will not achieve success in life. A woman with incomplete fingernails will be foolish. Hair growing below the navel indicates promiscuity; a shallow navel is also considered bad—old commentaries say that the area below the navel is where the uterus is located. If red veins appear around the heart area, a woman will be noble and a man will be wealthy. If a vertical line of muscle grows between the waist and abdomen, a vertical one indicates poverty while a horizontal one indicates nobility. A green color is of secondary importance, while a red color indicates nobility; both men and women are considered extraordinary if the line is horizontal and ordinary if it is vertical. A person who is tall but has short arms will be unremarkable. If the fish tail lines on the eyes extend up to the heavenly granary, one can achieve great wealth from nothing. A woman whose face does not show redness but has a single mole on the heavenly granary is likely to have four sons. A woman with teeth that protrude outward is suitable for business, while teeth that are inwardly curled indicate loneliness. A woman with a dark face but pale body is considered lowly, and a woman with facial spots and a light, floating body type is also considered lowly.

女相瘦人唇紅，為子成群。瘦人唇白，壽元短促。黃面人多好色。唇青唇白絕無兒。瘦人血白主心狠，肥人紅白主心慈。面上無寒毛，貧賤逃外鄉。綽頭須嘴，其心極奸。少年皮生黑斑主死，小兒腰闊有須必壽。老人生斑為壽，高黑方好，平黃主窮。凡人生肉先從腰上生方為有用，胸上面上生非好也。四肢幹一年主死，四肢潤二年主富。

When observing a woman, one who is thin but has a red lip color will have many children; a thin woman with a pale lip color will have a short lifespan. Those with a yellowish complexion tend to be lustful. If the lips are blue or pale, there will be no children. A thin person with a pale complexion is cruel-hearted, while a fat person with a red and white complexion is kind-hearted. Those without fine, soft hair on their face will be poor and live in exile. Those with scattered hair and beard like brambles are extremely cunning. Black spots on the skin of a young person indicate death; a child with a broad waist and early growth of fine beard will live a long life. Old people with spots on their faces are a sign of longevity; the spots should be raised and black in color, while flat and yellowish spots indicate poverty. If a person's body grows fat first from the waist, it is beneficial; if it grows first on the chest or face, it is not good. Those with dry and withered limbs will die within a year; those with moist and lustrous limbs will become rich within two years.

老轉黑鬚，老生齒，主壽，然必克子刑孫，乃大孤獨之相。額角有旋毛，主周房。額多亂紋主過房。額有三四紋，額大面小，尖額無樑，俱是華蓋。（兩太陽並天庭有一股方名為華蓋骨，華蓋骨與華蓋額不同）骨如三條川字樣，何愁金榜不題名？山林得一痣，主得大財。痣上生霜毫，主生貴子。臥蠶發紫主生貴子。弦上有小黑子主生貴子。弦低黑暗，子要克盡。奸門有雜色，娶娼婦為妻妾。年壽有一缺一陷或一紋一痕，主成敗一次，有二紋成敗二次。

An elderly person whose beard turns from white to black or who regrows teeth in old age is said to have a long life, but will certainly harm his sons and grandchildren, indicating a great sense of isolation. If there are spiral hairs on the forehead, it indicates that he will be adopted by another family. If there are many disorderly lines on the forehead, it also indicates being adopted. If there are three or four lines on the forehead, or if the forehead is large while the face is small, or if the forehead is sharp without a proper nose bridge, these are all considered "Huogai" (a term from old annotations). The old annotations say that a ridge of bone running from the two sun temples to the heavenly palace is called "Huogai bone," but "Huogai" on the forehead is not the same as "Huogai bone." If the forehead is swollen like three "Chuan" characters, then there is no worry about not being listed on the imperial examination list. If there is a mole on the "Shanlin" (mountain forest) area of the side of the forehead, it indicates great wealth. If a white hair grows from a mole, it indicates having a noble son. If the "Wocan" (the area under the eyes) turns purple, it indicates having a noble son. If there is a small black mole on the "Wocan" string, it also indicates having a noble son. If the "Wocan" string is low and dark, then all sons will be harmed. If there are mixed colors at the corners of the eyes and the "Jianmen" (a point on the face), it indicates marrying a courtesan as a wife or concubine. If there is a missing part, a depression, a line, or a scar on the bridge of the nose or on the longevity line, it indicates failure once. If there are two such features, it indicates failure twice.

十二亥宮起白色如粟米，主遭禍害。眉間上下生白包，主招花酒亡身。眼邊生包，主子女多刑。滿面生包，主傷妻損子。足底紋宜直不宜橫，宜變不宜亂交，如亂交，多遲。足指如蛇頭、鴨嘴，主一生奸狡孤獨，女人上刑父母。婦生牙兒，主刑夫克子，一生貧賤。女人鴨腳多是姨婆，男人鴨腳一生下愚。男人臍淺無衣祿，女人臍淺不立子。凡人生子發財，俱要血壯氣足。

In the twelve palaces, if the亥 palace (lower jaw water position) shows white spots like millet, it indicates suffering misfortune. If white small blisters appear above and below the eyebrows, it suggests death from indulgence in wine and women. If small blisters appear by the eyes, it indicates many troubles with children and grandchildren. If blisters appear all over the face, it suggests harm to the wife and children. The foot patterns should be straight rather than crooked, and should have variation rather than being chaotic and tangled; if they are tangled, many affairs will be delayed. If the toes resemble a snake's head or a duck's beak, it indicates a life of deceit and loneliness, and for women, it also brings harm to parents. If a woman gives birth to a child with teeth already present, it suggests harm to the husband and children, and a life of poverty. If a woman has duck-like toes (toes joined like webbing), she is likely to be a concubine; if a man has duck-like toes, he will be foolish and lowly. If a man has a shallow navel, he will lack fortune and status; if a woman has a shallow navel, she will have difficulty in bearing children. For all people, to have children or to become wealthy, they must have strong vital energy and abundant breath.

刑妻克子，俱因氣色不潤。（非奸門臥蠶一處為用，一本相書獨以氣血二字為用，精神為用）滿面部位印堂為用。（印堂可管一身一世，各樣事俱看為主）女人看臍乳陰戶，以辨子女貴賤。（陰產前上者佳，後者不好，毛亂生，臍淺者不好）山根有一根橫紋離祖，二根橫紋離六親，三根橫紋白手成大家。

The punishment of wife and children is due to the lack of moisture and luster in the complexion. Old annotations state that this is not only about the奸门 and 卧蚕 areas; there is a particular book of physiognomy that uses the terms 'blood and qi' and 'spirit' as its main criteria. Among all the parts of the face, the 印堂 is the most important. Old annotations say that 印堂 governs one's entire life and all matters are primarily judged based on it. When examining a woman, one should look at her navel, breasts, and genital area to determine the status of her children. Old annotations say that a position of the genital area that is biased forward and upward is good, while one that is biased backward is bad; disorderly growth of pubic hair and a shallow navel are also unfavorable. A horizontal line on the 山根 indicates separation from ancestral property, two horizontal lines indicate separation from the six relations, and three horizontal lines indicate the ability to build a great fortune from nothing.

口水為夜增，老人喜，少年嫌，三十有二年死，四十有三年死，五十有五年死，六十有六年死。（古書云：眉毫不如耳毫，耳毫不如項絛，項絛不如夜液。有人言，夜增乃水，非邊，小水頻者老來主足疾，下肢亦有病）老來多睡主死，少年多睡主愚。睡時忽然眼大主視死，忽然聲噪主重疾，幹韻主死。總然氣色好而唇白，亦不好。男女中年落髮，老來苦。發生絨毛者，男女俱主困窮。少年髮白，主喪父母，大不利。

The term "night increase" (i.e., night fluid, saliva) refers to the condition where saliva is abundant in the mouth. It is considered a good sign for the elderly, but a bad sign for the young. If a person over thirty experiences this, they may die within two more years; if over forty, within three more years; if over fifty, within five more years; and if over sixty, within six more years. Old commentaries state that ancient texts value the eyebrows' hairs less than the ears' hairs, and the ears' hairs less than the neck's hair-like patterns, and the neck's patterns less than the night fluid. Some people say that "night increase" refers specifically to water-like fluids, not anything else. Those who urinate frequently are likely to suffer from foot ailments in old age, and also have leg problems. Elderly people who love to sleep are likely to die, while young people who love to sleep are likely to be foolish. If someone suddenly opens their eyes wide while sleeping, it indicates that their eyesight is about to fail; if they suddenly make a loud, restless sound, it indicates a serious illness; if their voice is dry and lacks tone, it indicates death. Even if someone's overall complexion looks good, if their lips are pale, it is not a good sign. Hair loss in middle age for both men and women indicates suffering in old age. Having a fuzzy layer of hair on the head indicates hardship for both men and women. Having white hair in youth indicates the loss of parents and is very unfavorable.

魚尾有拖，老主因妻破家。有直紋，大困苦。額上有紋，主大破耗。天倉橫直紋，主破家。（書云：地庫要紋，天倉要明）準頭南方不忌偏，惟忌白。（書云：南方無正土，北方人忌偏，偏左外家破，偏右老來窮）鼻孔有一二毫，長者為全食，多者有餘糧。倉庫有餘糧，莫教火土並。井灶薄而能動，一世休聚財，乃敗家之子也。地閣有一處紋，生一處田莊，二處紋生二處田莊。臥中狂叫者遭惡人死。

If there are long lines at the corners of the eyes and tail of the eyebrows, it indicates that in old age the person will lose their family due to their wife; if there are vertical lines, it will bring great hardship. If there are lines on the forehead, it indicates a major loss of wealth. If there are horizontal or vertical lines on the Heavenly Granary, it indicates the destruction of the family. Old annotations say that the book of physiognomy mentions that the Earth Store should have lines, but the Heavenly Granary should be clear and free of lines. For people from the south, the nose being slightly crooked is not considered bad, but a white color on the nose is forbidden. Old annotations say that the book of physiognomy mentions that the southern land does not have square earth (Earth Star), so people from the south are not forbidden from having a crooked nose; however, people from the north are forbidden from having a crooked nose. If the nose is crooked to the left, it indicates the family will break down; if it is crooked to the right, it indicates old age poverty. If there are one or two long hairs in the nostrils, it is called 'full food'; more hairs indicate more food. If the Heavenly Granary and Earth Store show the appearance of having enough food, one must not allow both fire and earth colors to appear together. If the nostrils (well and stove) are thin but can move, the person will not be able to keep wealth for a lifetime and is a wastrel. If there is one line on the lower jaw and the chin, it indicates the possession of one piece of land; if there are two lines, it indicates two pieces of land. If someone screams in their sleep, they will be harmed by wicked people and die.

病人伏臥主生，常人伏臥主死。臥中嘆氣，決非吉兆。臥中切齒，害子害妻。臥中如吹火，少年主刑死，老來不善終。凡肉瘤紅者佳，白者不好。背厚主富。面上牛瘤主窮，下身主賤。指甲朝外主孤。項內發肉，拳者主在發，項內發肉，如堆者主招凶。面生黑痣，宜火宜高者貴，若低小不壽。眼生毛者宜軟宜細少，多亂如草，子孫不賢，無毛主子孫不孝。食祿二倉生紋，主老貧。

A person who sleeps on their stomach is considered a sign of potential survival, but for someone without illness, sleeping on their stomach is a bad omen. If someone sighs while sleeping, it is definitely an ill omen. If someone grinds their teeth while sleeping, it indicates harm to their children and wife. If someone's mouth is curled as if blowing fire while sleeping, a young person may die by legal punishment, and an elderly person will not have a peaceful end. Red moles on the body are favorable, while white moles are unfavorable. A thick and solid back indicates wealth. Moles on the face indicate poverty, and moles on the lower body indicate low status. Inverted nails suggest loneliness. If there is a lump on the neck shaped like a fist, it indicates success and prosperity; if the lump is rounded and clustered, it brings misfortune. Black moles on the face are favorable if they are bright red and prominent, but if they are flat, small, and dark, it indicates a short lifespan. Soft and sparse eyelashes are favorable; if the eyelashes are numerous and disordered like dry grass, the children will be unkind. If there are no eyelashes at all, the children will be disrespectful. If there are lines on the food storage area and the grain storage area, it indicates poverty in old age.