Yue Bo Dong Zhong Ji (月波洞中記)

《月波洞中記》二卷。案《月波洞中記》見於宋鄭樵《通志·藝文略》者一卷，稱老君記於太白山月波洞，凡九篇。晁公武《讀書志》亦載此書一卷，序稱唐任逍遙得之於太白山月波洞石壁上，凡九篇相形術也，與《藝文略》所記併合。《宋史·藝文志》載《月波洞中龜鑑》一卷，又《月波洞中記》一卷，皆無撰人姓氏。其為一書異名，抑或兩本別行，已無可考。

The *Records from the Moon Wave Grotto* currently exists in two volumes. According to the record, this book is listed in the *Comprehensive Records of the Arts and Literature* by Zheng Qiao of the Song dynasty as a single volume, stating that it consists of nine chapters recorded by the Supreme Celestial Lord in the Moon Wave Cave on Mount Taibai. The *Catalogue of Books in the Private Library* by Zhao Gongwu of the Southern Song dynasty also lists this book as one volume, with the preface stating that it was copied from the stone walls of the Moon Wave Cave on Mount Taibai by Ren Xiaoyao of the Tang dynasty, containing nine chapters of the art of "shape analysis," which is the method of judging a person's fortune and misfortune based on their physical appearance and bone structure. This is entirely consistent with the record in the *Comprehensive Records of the Arts and Literature*. However, in the *History of the Song Dynasty* *Catalogue of Books*, it is listed as *The Oracle of the Moon Wave Cave* in one volume and *The Records from the Moon Wave Grotto* in another volume, neither of which is attributed to an author. It is now impossible to determine whether these two titles refer to the same book with different titles or whether they are two separate versions that have been passed down independently.

自來術家亦罕有徵引，惟《永樂大典》所載尚存。核其體例，蓋猶據宋時刊本錄入。並有原序一篇，稱老君題在太白山鴻靈溪月波洞中七星南龕石壁間。其說與《藝文略》相符，而序中不及任逍遙之名，則亦非晁氏所見之舊矣。序末又題赤烏二十年七月二十三日。

People who have discussed physiognomy rarely cite this book. Only the version included in the Ming Dynasty's Yongle Daidian remains. Comparing its arrangement, it seems to have been entered according to the Song Dynasty edition. The book also includes an original preface stating that these writings were inscribed by Laojun on the stone wall of the Seven Stars Southern Niche in the Moon Wave Cave of Hongling Stream in Taibai Mountain. This account agrees with the Tongzhi·Yiwen Lüe, but the preface does not mention the name of Ren Xiaoyao, indicating that this version is not the original one seen by Chao Gongwu. At the end of the preface, there is also a date: "the 23rd day of the seventh month in the 20th year of the Chiwu era."

案相術自《左傳》已載，而序中乃獨稱鍾、呂二真人。鍾離權生於漢代，其事已屬渺茫。呂則唐之洞賓，傳記鑿然。何由三國時人得以預知其名姓？且赤烏紀號盡十三年，又安得有二十年？明為不學之徒依託附會，其妄殆不足與辨。

The commentary says: The art of judging a person's character is already recorded in the "Zuo Zhuan." However, this preface singles out Zhongli Quan and Lü Dongbin, two immortal sages, as witnesses. Zhongli Quan is traditionally said to have lived in the Han dynasty, and his deeds are already obscure and hard to verify. Lü Dongbin, on the other hand, was a Tang dynasty person, and his biography is clearly recorded. How could someone from the Three Kingdoms era have known the names of these two people in advance? Moreover, the era name "Chigu" of the Sun and Wu dynasties lasted only thirteen years, so where does "Chigu Twenty Years" come from? This is clearly the work of someone who is illiterate and fabricates stories, and it is absurd enough not to be worth arguing about.

特以其所論相法，視後來俗本較為精晰，當必有所傳授。篇目自仙濟至玉枕九章，其詞亦頗古奧。蓋即鄭樵、晁公武所言之九篇，疑原本實止於此。故諸家著錄皆稱一卷，九篇以下或為後人所附益，未可知也。然相傳已久，今亦不復刪汰。以篇頁稍多，析為二卷，以便循覽，且微示原本與續入之別焉。

The methods of physiognomy discussed here are far more precise and clear compared to the popular physiognomy books of later generations, suggesting they must have a lineage of transmission. The entire book is divided into nine chapters, starting from "Xianji" to "Yuzheng," with the language quite archaic. These nine chapters are likely the nine essays mentioned by Zheng Qiao and Chao Gongwu. Therefore, it is suspected that the original text ended here. Hence, all historical bibliographies only list it as one volume. The parts after the nine chapters may have been added by later scholars, but it is now impossible to determine. However, due to its long transmission, it has not been revised or trimmed. Because the volume is somewhat lengthy, it has been divided into upper and lower volumes for convenience in reading, and also to somewhat distinguish the original text from the later additions.

醫卜者，皆術也。醫而不驗，非所謂良醫也。卜而不應，非所謂善卜也。愚之神術非敢稱善，謂無所不應矣。素非伎者，昨因求士假術以講道。夫相者，先相出氣，重者為貴，輕者為賤。若人內心神有千尺之索，是行也。穿滿者為大貴，取盡者為大殺，此索繫鍾呂二真人為證也。穿滿者眉有曲鉤者，積行人也。取盡者眉毛散逆及斷者粗硬者，為有災無德。

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) Both medicine and divination belong to the category of 'skills'. A physician who fails to cure illness cannot be considered a good doctor; a fortune teller whose predictions do not come true cannot be considered a skilled one. My own mysterious art of physiognomy does not dare to claim to be superior, but I only dare to say that there is nothing that does not come true. I am not someone who relies on skills for a living. Some time ago, I was seeking virtuous men, so I used physiognomy as a means to explain principles. The first step in examining a person's face is to observe his 'Qi' or vital energy: thick and solid Qi indicates high status, while light and floating Qi indicates low status. A person's inner spirit is like a rope that is a thousand feet long; this rope refers to one's daily 'actions', which are one's moral conduct and integrity. A rope that is fully woven represents a great blessing, while a rope that is completely drawn out represents great misfortune. This is based on the teachings of the two true immortals, Zhongli Quan and Lü Dongbin.the so-called 'fully woven' means eyebrows that are soft and curved like hooks, which is the appearance of someone who has accumulated virtue and goodness;the so-called 'completely drawn out' means eyebrows that are disordered, growing in the opposite direction, broken in the middle, and coarse in texture, which indicates someone who has calamities but lacks virtue.

夫相者，天地之玄機，聖賢之蘊奧，取禍福而無差，定生死而有則。遇之於相，始之鐘呂之太白山石室中，有逸人陳仲文傳之三卿張仲遠，餘因得之而不敢隱，故傳於世。斯誠神異術也。又云：相術九篇，乃老君題在太白山鴻靈溪月波洞中，七星南龕石壁間。如有志人念得斯九章，精通其象，廣拜道術。赤烏二十年七月二十三日序。

Xiangshu is a profound and mysterious art of the heavens and earth, containing the deep wisdom of sages and virtuous men. It can accurately predict misfortune and fortune, and determine life and death according to established principles. This method of divination originated from the teachings of Zhongli Quan and Lü Dongbin in the stone chamber of Taibai Mountain. A reclusive scholar named Chen Zhongwen passed it on to three ministers, Zhang Zhongyuan, and I thus received it. I dare not keep it hidden, so I have made it public. This is indeed a miraculous art. The preface also states: These nine chapters of Xiangshu were inscribed by Laojun on the stone walls between the Seven Stars South Pavilion in the Moon Wave Cave of Hongling Stream in Taibai Mountain. If someone with determination can memorize these nine chapters and master the principles of facial features and forms, they can widely acquire the skills of the Dao. The preface was written on the 23rd day of the seventh month in the twentieth year of Chiwu.

燕雀之志，嘗思爪下之食，腸不盈於百粒，聲不遠於五畦，翱翔藩籬之下，其氣量亦自足矣。鸞鳳之志，一舉千里，非梧桐而不棲，非竹實而不食，鳴於朝陽，天下稱其慶，志度氣象，固自有殊也。是知有沖天之異者，必不肯棲托桑榆；有方外之材者，必不肯貪求名利。志之所向取舍，以此觀之，志趣遠近，氣量深淺，自可見矣。

The aspirations of swallows and sparrows are merely to remember the food under their claws, unable to hold more than a hundred grains in their stomachs, their calls not reaching beyond five plots of vegetables, flying back and forth under the fence, their capacity limited to that. In contrast, the aspirations of the lark and the phoenix are different: they fly a thousand miles at a time, will not rest on ordinary trees like mulberry or elm, will not taste the fruit of bamboo unless it is ripe. They sing facing the morning sun, and the whole world regards them as auspicious omens. This shows that aspirations, capacity, and grandeur naturally differ in high and low degrees. Therefore, one who harbors lofty ambitions will not settle for lowly branches; one with extraordinary talent will not be eager for fame and fortune. The direction of one's aspirations and what he chooses to take or reject reveals naturally the extent of his interests and the depth of his capacity.

凡欲相人，先視其首。頭者，五臟之主，百體之宗，四維八方，並須停正。左耳為東方，右耳為西方，鼻為南方，玉枕為北方，左頰為東南角，右頰為西南角，左壽堂為東北角，右壽堂為西北角。方維既正，乃視其骨。骨法九般，皆貴相也。無異骨終難入貴。

When giving a person a face reading, one should first examine their head. The head is the master of the five internal organs and the leader of the entire body. Its four directions and eight cardinal points should all be properly aligned and balanced. The specific distribution is: the left ear corresponds to the East, the right ear to the West, the nose to the South, and the back of the head, known as the 'Juzheng,' to the North. The left cheek corresponds to the Southeast, the right cheek to the Southwest, the left 'Shoutang' corresponds to the Northeast, and the right 'Shoutang' to the Northwest. Once all eight directions are properly aligned, one then examines the bone structure. There are nine types of bone structures on the head and face, all of which are considered signs of nobility. If a person does not possess these unique and extraordinary bones, they will ultimately be unable to attain high status.

所謂九骨者，一曰顴骨，二曰驛馬骨，三曰將軍，四曰日角，五曰月角，六日龍宮，七曰伏犀，八曰巨鰲，九曰龍角。東西兩嶽高成為顴骨，勢入天倉為驛馬，耳齊為將軍骨，左眉上隱隱而起者名曰月角骨，右眉上隱隱而起者名曰日角骨，繞眼圓起者名龍宮骨，鼻上一骨起者至腦名曰伏犀骨，耳兩畔滿拙骨高者名曰巨鰲骨，兩眉毛入邊地稍高似角者名龍角骨，亦名輔角骨。已上九骨皆三品之相。人額上骨圓大名天成骨。顴勢入耳名壽骨，兩耳後骨起名玉堂骨，亦曰玉階骨，項後骨起如雞子者名天柱骨，亦貴相也。

The nine bones refer to these nine types: one is the cheekbone, two is the post horse bone, three is the general's bone, four is the sun angle bone, five is the moon angle bone, six is the dragon palace bone, seven is the hidden rhino bone, eight is the giant turtle bone, and nine is the dragon horn bone. Their respective locations are: the high and prominent areas on the left and right cheeks (known in physiognomy as "East Mountain" and "West Mountain") are called cheekbones; if the cheekbone's energy extends continuously to both sides of the "heavenly granary," it is called the post horse bone; if the bone's energy is level with the ears, it is called the general's bone; if there is a subtle protrusion above the left eyebrow, it is called the moon angle bone; if there is a subtle protrusion above the right eyebrow, it is called the sun angle bone; if there is a round and prominent bulge around the eye sockets, it is called the dragon palace bone; if there is a straight bone rising from the bridge of the nose and extending to the back of the head, it is called the hidden rhino bone; if the bone tissue around both ears is thick and prominent, it is called the giant turtle bone; if the two eyebrows extend toward the "border areas" and slightly rise like horns, it is called the dragon horn bone, also known as the auxiliary horn bone. The above nine bones are all signs of a noble appearance for officials of the third rank or higher. In addition, if there is a round and large bone on the forehead, it is called the heaven-made bone; if the cheekbone's energy extends continuously to the ear root, it is called the longevity bone; if there are prominent bones behind both ears, it is called the jade hall bone, also known as the jade steps bone; if there is a prominent bone on the back of the neck resembling an egg, it is called the heavenly pillar bone. These are also signs of noble appearance.

尺宅從須際至地，部一十三部，位左右東西共二百三十五位。其部分眾多，其象類參雜，若定取紋理黑子，則吉凶之理森然難見。要其大隻，在於骨法神氣。但先相其骨法，觀其神氣，則貴賤自明矣。凡骨形已見，以手揣而識之者，名為骨法；骨形未見，以眼看而識之者，名為骨氣。骨法則止知見定之形，骨氣則可見未來之事，是知能辨骨氣者玄於法也。

The entire facial structure in face reading is called "Chizhai," which is divided vertically into thirteen "parts" from the edge of the eyebrows and hair down to the chin and the lower part of the face. When combined with the left and right sides, there are a total of two hundred thirty-five "positions." Since there are so many parts, the forms they produce are often mixed together. If one only focuses on the patterns and black spots, the reasoning becomes confused and hard to understand. Instead, one should look at the big picture, focusing on bone structure and spirit: first examine the bone structure, then observe the spirit, and the distinction between high and low status becomes clear. Bone structure that is already visible on the surface and can be identified by touch is called "bone structure." Bone structure that is not yet visible and can only be recognized by observing the aura is called "bone qi." Bone structure can only reveal the current fixed appearance, while bone qi can foresee future events that have not yet occurred. Therefore, those who can discern bone qi are considered more skilled than those who only understand bone structure.

神有餘者形或不足，形有餘者神或不足，或俱有餘，或俱不足。親其骨察其心，則神形可見。蓋形麗於骨，而神宅於心。此是其主不必廣壽也。經云：心者，形之主；形者，心之器也。神主其心，心主其形，形體端足，魂魄自全，四體屈伸，神精荒散，君臣相合，四支相助，自然之理也。能知神在於心，心能清淨，則福自生矣。是故，神稍清，形稍緊者，必為富貴人也；神稍濁，形稍慢者，必知其貧賤也。

Some people have abundant spirit but insufficient form, others have sufficient form but deficient spirit, some have both spirit and form in excess, and others have neither. By feeling their bones and examining their character, one can discern the deficiency or abundance of spirit and form. Because the form relies upon the bones, and the spirit resides in the heart; this refers to the relationship of master and servant, not that merely possessing this will certainly lead to longevity. The classic on physiognomy says: the heart is the master of the form, and the form is the tool of the heart. The spirit controls the heart, and the heart controls the form; when the form is upright and full, the soul and spirit will naturally be firm. When the limbs move and bend, if the spirit is scattered and not controlled, then the master-servant relationship is disrupted. The sovereign and ministers work together, and the limbs can support each other, which is a natural principle. If one understands that the spirit resides in the heart and the heart maintains quietness, then blessings will naturally arise. Therefore, those whose spirit is slightly clear and form slightly compact are certainly wealthy; those whose spirit is slightly turbid and form slightly loose can be judged as poor.

《老君之歌》曰：「百劫廣修異骨生，骨肉不合神非靈，嶽牧旌旗骨上生。先看骨肉不聽聲，玉柱相成千萬兵。次看食地廣能平，天倉地庫連滿城，龍宮日月應天庭，神形清潔君呼名，審神察形自有程，有此骨者身必榮，錄在天府仙洞經，天地之內人最靈，直見一生推豪英。」

The "Song of the Old Master" says: Those who have undergone many generations of cultivating good deeds will develop unique bones. If the bones and flesh are not properly matched, the spirit and energy will not be considered refined. The prominent position and grandeur of a governor like Fang Yuezhou, along with his banners and ceremonial attendants, all first manifest through the bones. When judging a person's appearance, one should first look at the bones and flesh, not rush to listen to their voice. If the "Jade Pillar" bone on the forehead is clearly formed, it indicates the ability to command thousands of soldiers. Next, look at the "Food Ground," which refers to the area below the chin and jaw, which should be broad and full. Then examine the two "Heavenly Granaries" and the two "Earthly Reservoirs," which should be full and connected like a city. The "Dragon Palace" eye sockets and the sun and moon angles should correspond with the heavenly palace. A person with clear spirit and pure form will be summoned by the king. Examining the spirit and form follows a certain procedure. Those who possess these bone structures will certainly achieve honor and fame, their names already recorded in the scriptures of the Celestial Palace's Immortal Cave. Among all beings in the world, humans are the most spiritual, and one can directly see from their bone structure whether they will become outstanding heroes in their lifetime.

凡有受氣懷胎，皆稟五行。支曰男，雙曰女。得其偏者形骨必俗，稟其粹者神氣必全。形有厚薄，故福有淺深；神有明暗，故識有智愚。雖吉凶貴賤紛綸不齊，而神見於動作，形備於骨法，善惡有相，可得而知。今以精神、氣色、才智、骨法次第考核，設九成之術以觀之。一曰精神，二魂魄，三形貌，四氣色，五動止，六行藏，七瞻視，八才智，九德行。凡精彩分明為一成，魂神慷慨為二成，形貌停穩為三成，氣色明淨為四成，動止安詳為五成，行藏合義為六成，瞻視澄正為七成，才智應速為八成，德行可法為九成。又有九骨：一曰顴骨，二驛馬，三將軍，四日角，五月角，六龍宮，七伏犀，八巨鰲，九龍角。已上九骨，凡有一骨起者亦為一成。

All human beings who receive the vital energy and conceive are endowed with the energies of the Five Phases. Odd numbers belong to Yang and result in male births, while even numbers belong to Yin and result in female births. Those who receive an imbalanced energy will have an ordinary and coarse appearance, while those who receive a pure and balanced energy will have a complete and refined demeanor. The body's thickness or thinness determines the depth of one's fortune, and the clarity or obscurity of one's spirit determines the intelligence or foolishness of one's mind. Although human fortune, misfortune, nobility, and humility are mixed and varied, the spirit will be revealed through one's actions and demeanor, and the height and form of the body are determined by the bone structure. Good and evil can be identified through their respective appearances, and thus can be discerned. Now, we examine people in the order of spirit, soul, appearance, color, movement, behavior, gaze, intelligence, and virtue, establishing the method of 'Nine Aspects' to observe people: the first is spirit, the second is soul and spirit, the third is appearance, the fourth is color, the fifth is movement and stillness, the sixth is behavior and concealment, the seventh is gaze, the eighth is intelligence, and the ninth is virtue. A clear and bright spirit counts as one aspect, a bold and spirited soul counts as two aspects, a harmonious and stable appearance counts as three aspects, a bright and clean color counts as four aspects, calm and unhurried movements count as five aspects, actions and retreats in accordance with righteousness count as six aspects, a clear and upright gaze counts as seven aspects, quick and intelligent thinking and prompt responses count as eight aspects, and virtuous conduct that can be emulated counts as nine aspects. In addition, there are nine bone features: the first is the cheekbone, the second is the post horse bone, the third is the general's bone, the fourth is the bone at the brow's angle, the fifth is the bone at the moon's angle, the sixth is the dragon palace bone, the seventh is the hidden rhinoceros bone, the eighth is the giant tortoise bone, and the ninth is the dragon horn bone. Among these nine bones, if any one of them is prominent, it counts as one aspect.

《老君歌》曰：「顴骨成權合主兵，驛馬分茅列土人，將軍骨起將軍位，日角月角佐明君，龍骨清明好官勳，伏犀刺史隱沖門，巨鰲繞拙尚書榮，龍角玉枕三臺臣，九成八成臣中尊，五成六成臣中臣，三成四成五品人，一成二成有微勳，有之不成不白身，無成無骨永沉淪，三品貴者皆識人，識人必貴自通神，神魂清淨貴人親，君須識覽洞中文。」

The "Song of the Old Master" says: Those with prominent cheekbones are destined to command troops; those with the Post Horse bone are destined to be granted fiefs and territories; those with a prominent general's bone will hold the position of general; those with both the sun and moon angles on their forehead will become great ministers assisting a wise ruler; those with clear and distinct dragon palace bones will have good official careers and achievements; those with the rhinoceros bone reaching the top of the head can become the governor of a state without revealing their talents; those with the giant turtle bone surrounding and thickening will enjoy the honor of a minister of state; those with dragon horn bones combined with the jade pillow bone will be among the top officials. Those with nine-tenths or eight-tenths of these bones are the most esteemed among officials; those with five-tenths or six-tenths are of medium rank; those with three-tenths or four-tenths are approximately officials of the fifth rank; those with one-tenth or two-tenths have some minor achievements. Even if one has bones but does not form a complete pattern, they will not remain a commoner all their life; those with no bones at all will forever remain in low positions. Those of the third, fourth, or higher ranks are good at recognizing people, and those who can recognize people must themselves be of high status, for they have connected with the divine. Those whose spirits are clear and tranquil will naturally be close to noble people. All of you should study this text carefully.

凡有氣血之成，出於毛髦。毫白者主壽，黑子上生毫者主貴相。若頭髮老來勝者不宜壽，髭鬚少白不宜壽，眉耳生長毫者至壽。眉生白毛，玉堂骨起，仙人之相。胸上生毛主學道術，背上生毛兇惡之人，兩肩上或臂上生毛主慈孝有祿，腹上生毛大富，膝上生毛者少官祿，足下生毛者極仙品人，若足下生黑子，有祿之人。一孔三毫，富貴之身。圓面豐頂，後連山勢起須少者，富貴之相也。

Whether a person's vital energy and blood are full or not will be revealed in their hair. Growing white hairs indicates longevity, and having hairs growing from black moles indicates a noble appearance. If one's hair becomes thicker in old age rather than in youth, it is not favorable for longevity; early white hairs on the beard are also not favorable for longevity. Growing long hairs on the eyebrows and ears indicates a long life. White hairs in the eyebrows combined with a prominent 'Jade Hall bone' indicate a superior appearance of a sage. Growing hairs on the chest indicates a fondness for alchemy and mysticism; growing hairs on the back indicates a fierce and cruel nature; growing hairs on the shoulders or arms indicates a kind and filial person with official rank; growing hairs on the abdomen indicates great wealth; growing hairs on the knees indicates little official rank; growing hairs on the soles of the feet indicates an extremely superior person of the highest spiritual class; if there is a black mole on the soles, it also indicates having official rank. Having three hairs growing from one pore indicates a wealthy and noble destiny. A round face and a full head indicate wealth and honor. A prominent bone at the back of the head connected with the skull, combined with sparse beard, indicates a wealthy and noble appearance.

凡相人面，五嶽欲其相朝，四瀆欲其不混，形神備足，富貴相。所謂五嶽者，順為恆嶽，額為衡嶽，鼻為嵩嶽，左顴為泰嶽，右顴為華嶽。所謂四瀆者，眼為淮，耳為江，口為河，鼻為濟。高成曰嶽，深厚曰瀆，嶽欲成而瀆欲清。若更精彩自足，有威有媚，接對無偽，信行不欺，此乃形神備足矣。

When examining a person's face, the "Five Mountains" should face each other and support one another, while the "Four Rivers" should be distinct and clear, not muddy. Both form and spirit should be complete and abundant, which is the appearance of wealth and honor. The Five Mountains refer to: the lower jaw as the Northern Mountain, Hengshan; the forehead as the Southern Mountain, Hengshan; the nose as the Central Mountain, Songshan; the left cheek as the Eastern Mountain, Taishan; and the right cheek as the Western Mountain, Huashan. The Four Rivers refer to: the eyes as the Huai River; the ears as the Yangtze River; the mouth as the Yellow River; and the nose as the Ji River. A high and prominent feature is called a "Mountain," while a deep and solid one is called a "River." Mountains should have a clear shape and presence, while Rivers should be clear and not muddy. If further combined with sufficient spirit, possessing both dignity and gentleness, being sincere in dealing with others, and keeping promises without deceit, this is called complete form and spirit.

凡人言辭審正，聲音安詳，瞻視尊貴，舉止沉隱，折旋俯仰，諸凡安貼，使人見之不覺悚然生敬者，蔡澤雲第一上相之人，有此威儀。《老君歌》曰：「五嶽阜成終不貧，圓頭項短足珠珍，耳有垂珠度百春，驛馬骨成主萬人，巨鰲骨圓尚書身，虎頭燕頷主騎兵，鳳頭千里受其榮，從少至老不識貧，如同靈鶴在凡群。」

A person who speaks with careful and upright wording, has a calm and dignified voice, maintains a solemn and respectful gaze, moves with steady and composed gestures, and every movement, whether turning or bowing, is precise and proper, naturally commands respect from others. The Warring States strategist Cai Ze called such a person the first rank of superior appearance and demeanor. The "Old Master's Song" says: those whose bodies are thick and robust like the Five Mountains will never be poor throughout their lives; those with round heads and short necks have treasures beneath their feet; those with hanging earlobes will live over a hundred years; those with long post horse bones can command tens of thousands of people; those with thick and round bones like a giant tortoise will hold high official positions; those with the head of a tiger and the jaw of a swallow will command cavalry; those with the head of a phoenix will gain fame across the country, enjoy honor and respect, and never know the taste of poverty from youth to old age, just like a spiritual crane standing among ordinary birds.

又歌曰：「江淮河濟湛然清，四海之中必振聲，五嶽並無一嶽毀，一年福盡一年生，五嶽成來四瀆濁，其人不富有官榮，法〔原缺三字〕各分明，為文位列三臺貴，為武權持萬騎兵。」

There is another verse that says: Those whose ears, eyes, mouth, and nose are as clear and pure as the four great rivers, namely the Jiang, Huai, He, and Ji, will certainly have a reputation that shakes the four seas; if none of the five mountains is collapsed or damaged, their good fortune will continue year after year without end. If the five mountains are properly formed but the four rivers are turbid, such a person may not be wealthy, yet can still attain official rank and honor. The original text here is missing three characters, making it impossible to complete. In summary, all parts should be clearly formed and well structured: those with literary talent can hold high positions, while those with military ability can command tens of thousands of cavalry.

夫欲相之，必先試之性行，相外乃得其真。欲知其性行者，察之於眼，驗之於口，則可見矣。心者，神明之舍，目其竅也。其神內守，而其明外鑑，故觀其眼可以知其心矣。心主於火，目主於木，火木相生，乃分輪理。心有五輪，故目有五等。所謂五等，水、火、木、金、土之精也。

To examine a person's character and moral conduct, one must first observe beyond their physical appearance and verify through their nature and speech, in order to reach an accurate judgment. To understand their character and conduct, one should observe their eyes and verify through their words, and this will reveal their true nature. The heart is the dwelling place of the spirit, and the eyes are the window of this dwelling. The spirit resides within and shines outward through the eyes, so by observing the eyes, one can understand the heart. In terms of the Five Phases, the heart belongs to fire, and the eyes belong to wood. Wood and fire mutually generate each other, thus distinguishing the layers and structure of the eye, known as the 'wheel'. The heart has five wheels, so the eyes are also divided into five categories; these five categories represent the essence of the Five Phases—water, fire, wood, metal, and earth—each giving rise to different eye shapes.

目如初月者屬水，如懸鈴者屬火，如破梯者屬木，如臥弓者屬金，如圓杏者屬土。初月之目，壬癸之精，水流不遠，無信之相也。懸鈴之目，丙丁之精，禮樂情懷，似火之德也。破梯之目，甲乙之精，瞻視瞬息，似木這性直，其間亦有虛妄不實者，蓋木身雖直，而果味不同故也。臥弓之目，庚辛之精，殺君殺父，陣亡兵死，天生露晴是也。圓杏之目，戊已之精，忠孝信行，似土之德。

Eyes shaped like a new moon belong to water; eyes shaped like a hanging bell belong to fire; eyes shaped like a broken ladder belong to wood; eyes shaped like a lying bow belong to metal; eyes shaped like a round apricot belong to earth. A new moon-shaped eye is the essence of壬癸 water, indicating that water flows short distances, and is a sign of untrustworthy character. A hanging bell-shaped eye is the essence of丙丁 fire, indicating a rich heart of rites and music, and harmony with the virtue of fire. A broken ladder-shaped eye is the essence of甲乙 wood, indicating quick and agile gaze, like the nature of wood which is straight; however, among such people there are also those who are deceptive and unreliable, because although the trunk of the tree is straight, the taste of the fruit varies. A lying bow-shaped eye is the essence of庚辛 metal, indicating a tendency towards regicide, patricide, death in battle, or death by military service, specifically those with eyes that protrude. A round apricot-shaped eye is the essence of戊己 earth, indicating a person who is loyal, filial, and trustworthy, harmonizing with the virtue of earth.

言者，心之聲也。靈氣漏露，發而成響，神靜則辭寡，神躁則辭多，是以既察之於目，又驗之於口。多言數窮，不如守中。周廟金人，三緘其口。君子欲訥於言而敏於行，故知金言無益，最減人相。凡人言語無統緒，好摭人短處，自恃已長處，此人也輕薄無行，眾所共惡，摧挫失志，禍從斯起矣。夫聰明豁達者少遲，執迷勾留者多滯。是以君子之性，通而不執；小人之性，執而不通。君子有將來，不期身貴而自貴，雖不徼福而福自至焉。小人無此去，自望身榮，而多得禍焉。故曰凡欲相之，必先試之。

Speech is the sound that arises from the mind. Vital energy leaks out and becomes speech: a person with a calm spirit speaks little, while one with a restless spirit speaks much. Therefore, one must observe from the eyes and also verify through speech. Laozi said that speaking much often leads to embarrassment, so it is better to keep a middle void. In front of the Zhou dynasty's ancestral temple stood a golden figure with three seals on its mouth. Confucius also advocated that a gentleman should speak slowly and act swiftly. This shows that boasting is of no benefit and most damaging to one's appearance. Those who speak without order, love to point out others' faults, and always praise their own virtues are shallow and untrustworthy, and are disliked by the people. When they meet with setbacks, misfortunes arise from here. The wise and broad-minded are seldom obstructed, while the stubborn and confused are always hindered. Therefore, a gentleman's nature is open and not rigid, while a petty person's nature is rigid and not open. A gentleman has a bright future, not seeking wealth deliberately but naturally becoming prominent, not seeking happiness deliberately but happiness coming naturally. A petty person lacks this grace, always hoping for their own glory, and thus invites more troubles. Therefore, to judge a person, one must first examine their nature and behavior.

凡閱人必詳察其骨狀，似載棟樑者貴人也。眼有蓋而魚尾遠者，主有大祿。天勢圓大，旗亭廣博，心目分明，品位自崇。瞬息不定，瞻視不常，心性不定之人也。羊眼四白，死於道路。蜂目豬眼，毒而多淫。大小不等，眉頭屈曲，若下視者皆壽短之相。精神不定，目急者無信。瞳子微小，赤脈亂侵者，並主惡死。目下小者為善相。四大猖狂，目不自斂，衣食必破。經云：重瞳者未必為貴，眇目者未必為賤。仔細觀察相可知矣。

When judging a person, one must carefully examine their bone structure. If the bones are thick and strong, like a sturdy beam, they are signs of a nobleman. If the upper eyelids cover the eyes and the corners of the eyes extend far with the eye tails, they will enjoy great fortune. If the forehead is round and broad, and the areas around it, called "flag pavilions," are open, then the mind and eyes are clear and distinct, indicating a high rank and status. If the eyes move constantly and the gaze is unstable, the person is fickle in character. If the eyes are like those of a sheep, with the white part surrounding the black pupil, the person will die on the road. Those with bee-like or pig-like eyes are deceitful and lustful. If the eyes are of unequal size, the eyebrows are twisted and the person often looks down, these are signs of a short life. If the spirit is scattered and the gaze is hurried, the person is untrustworthy. If the pupil is small and red veins invade the white part of the eye, it indicates a sudden death. If the area below the eyes is not prominent, it is a good sign. Those who are reckless and their gaze cannot be controlled will surely lose their wealth. The classic says: having a double pupil does not necessarily mean being noble, and losing one eye does not necessarily mean being lowly; one must carefully examine the whole appearance to make a judgment.

金毛五色是鸞鳳之衣，紫綬金章是朝天之服，故知神不貴者，其形不永期也。人受天地五行之正氣，一月精血凝，二月胚胎成，三月統血脈，四月形體就，五月能動轉，六月毛髮生，七月筋脈至，八月臟腑具，九月谷氣在胃，十月百神修具，出於子亥之門，然後成人。蘊胚胎之真粹，稟靈骨於幽冥。情慾既萌，遂生禍福，事雖未兆，神已先知。發於五神是為五色，布在面部，吉凶可知：青憂，白哭，黑病，赤災。惟有黃氣，獨主喜慶。更須紀四時瞻察，隨本相以相生，則災福之理，昭然自見。

The plumage of golden feathers and colorful patterns is the attire of the mythical phoenix, while purple sashes and golden seals are the ceremonial robes worn when appearing before the emperor. From this we can understand that those lacking in spiritual essence will not have a long life. Humans receive the pure essence of the Five Phases from heaven and earth: in one month, the essence and blood coalesce; in two months, the embryo takes shape; in three months, the blood vessels connect; in four months, the body is fully formed; in five months, movement begins; in six months, hair appears; in seven months, the sinews are connected; in eight months, the internal organs are complete; in nine months, the grain qi enters the stomach; in ten months, the hundred spirits are perfected, and the person is born through the gate of Zi and Hai. Within the embryo, there is the essence of the Earlier Heaven (innate nature), and in the hidden realm, they receive the refined bone structure. When desires arise, calamity or fortune is generated. Although there are no signs yet, the divine already knows. This divine knowledge originates from the spirits within the five internal organs, which manifest as five colors on the face, indicating fortune or misfortune. Blue signifies sorrow, white signifies weeping, black signifies illness, red signifies calamity, and yellow signifies joy. One must also observe according to the four seasons, ensuring that the colors correspond with the person's inherent Five Phases, so the principles of fortune and misfortune become clear.

夫貴人者，含靈受既，稟之於天和；血脈形神，降之於精髓。山有玉而草木鮮，水懷珠而波瀾媚。人有貴氣者，形神骨肉自然異於常倫，無藝無才亦有大祿，雖處貧賤之中，人自欽仰，此貴人之苗也。但看禮度、接待、行步、笑語、精神，自在異於眾人，貴人一見便加愛重保護，原其顯達者是也。《老君之歌》：「三品貴者皆識人。」此其象也。

The so-called nobleman possesses a refined and delicate aura, inherited from the harmonious energy of heaven; his blood, form, and spirit all descend from the essence of his parents. Just as jade is hidden in mountains and makes the surrounding grass and trees exceptionally fresh and moist, and pearls are contained in water and make the waves especially graceful and charming, a person with noble quality naturally differs from ordinary people in his form, spirit, and physique. Even if he lacks a particular skill or outstanding learning, he still enjoys great fortune. Even when he is in poverty and low status, others naturally respect and admire him. This is the sign of a nobleman. By observing his manners, demeanor, way of walking, and expressions when laughing or talking, one can see that he is different from others. A nobleman of high status naturally cherishes and protects him. Investigating those who later become prominent, they mostly started in this way. The "Song of the Old Master" says, "The three kinds of noble people can all recognize others," referring precisely to this kind of atmosphere.

賤人者，雖能語而無神，賤人者，雖能語而無神，雖有形而無骨，視其氣則不潤，察其色則無光，手足失墜，筋節不續，舉措悚懾，作事乖違，其精神、語笑、體度、接對，一見可知，更不在相也。經云：頑石投於江湖，雖千年而不潤；白玉投於沙泥，至劫盡而明。形薄者不可以任重，神濁者必難以當祿。元氣失者視之不遙，元氣勝者望之愈遠。氣貴者望之如雲宵，氣賤者望之如糞土，其根本深淺亦可知矣。

Those with a low vitality appear the opposite: although they can speak, they show no spirit; although they have a form, they lack strength. Their breath is dry and not moist, their complexion lacks luster. Their hands and feet move clumsily without precision, their tendons and joints do not connect smoothly. Their movements are timid and fearful, their actions are erratic and contrary. One can immediately tell from their spirit, laughter, posture, and manner of speech, without needing to examine any particular part. The classic says: a piece of stone thrown into rivers and lakes will remain unrefined even after a thousand years; white jade buried in sand and mud remains bright and clean until the end of the kalpa. Those with a frail physique cannot bear heavy responsibilities; those with a murky spirit cannot endure official rank. Those who have lost their vital energy appear lacking in spirit and unable to reach far; those with abundant vital energy appear more profound and majestic. Those with noble energy seem to reach high into the clouds; those with low energy seem like a heap of dung. Thus, one can know the depth of their roots.

經曰：莽蒼無色終年貧，黃鬚亂垂乞為伶，腹淺臀薄無屋薪。急行視後多孤辛，腦髮半垂少失親。鶴頂結露不用論，區區終日沒精神。肉多口大蠐螬身，縱得公卿命早遲。更有掉腰蛇行人，雖年百歲守孤貧。

The Classic of Mutual Observations states: A person with a dull, dark, and lifeless complexion will be poor throughout the year; someone with yellow beard hair that is scattered and hanging down is likely to become a beggar or a performer; a person with a shallow abdomen and thin hips will have neither house nor firewood at home. Those who walk hurriedly and frequently look back are mostly lonely and unfortunate; someone with half their hair hanging down from the back of their head will lose both parents at a young age. A person with a sharp and narrow head like a crane's beak, and a top that appears hollow and dew-like, is even worse; such a person is always anxious and busy without spirit. Those with much flesh, a large mouth, and a body that is swollen and crawling like a grubs will, even if they become officials, have their lifespan cut short. Also, those who walk with swaying hips and move like snakes will, even if they live to be a hundred years old, only live in loneliness and poverty.

兩耳上平為百會，前為額，後為腦，前為星堂，後為玉枕。枕之骨凡一十八般，皆公侯富貴之相也。今具骨法如後：車軸，仰月，覆月，方枕，一字，背月，十字，八字，玉環，右撒，左撒，三關，雞子，山字，連枕，品字，垂針，懸針。經云：凡人有此骨者，皆貴相。如作僧道，雖不貴，有此枕者皆主壽。凡人稍有玉枕，但有骨微起者，皆主祿壽旺，平仄無者，祿壽難逢。婦人有之，皆亦主貴矣。

Take a level line from the ears upward, and the top of the head in the middle is called "Baihui." In front of Baihui is the forehead, and behind it is the brain. Further细分, the front part is called "Xingtang," and the back part is called "Yuzheng." There are eighteen different types of Yuzheng bones, all belonging to the appearance of nobility and wealth. Now I list these bone structures below: Chezhou Zhen, Yangyue Zhen, Fuyue Zhen, Fang Zhen, Yizì Zhen, Beiyue Zhen, Zixi Zhen, Bazi Zhen, Yuhuan Zhen, You Sa Zhen, Zuo Sa Zhen, Sanguan Zhen, Jizi Zhen, Shanzì Zhen, Lian Zhen, Pinzi Zhen, ChuiZhen Zhen, Xuanzhen Zhen. The classic on physiognomy says: those who are born with these bones are considered to have a noble appearance. If someone becomes a monk or a Taoist, even though they do not show wealth, those with Yuzheng bones are still destined for longevity. In general, if a person has even a slight Yuzheng bone, even if it is only slightly raised, it indicates prosperity and longevity. Those with a flat and sunken back of the head, completely lacking Yuzheng bone, are unlikely to have prosperity or longevity. Women who have Yuzheng bones are also considered to have noble destiny.

耳若無珠者不貴，若有珠者不貴，何也？難得正垂而生，謂不得地也。珠若生正垂，謂得地也。向外貼者為失地也。若正月十五夜珠，繫青白珠，最為上也，若青白色光潤是也。如豌豆大帶五顆者，必建節。若八月夜珠者次也，四五品官也。若帶三顆者，合取一品，繫磁白珠也，白瑩潤，六七品官也。帶兩顆者，有官無職。若五月十五夜珠者下也，繫粉紅者是也。如豌豆大帶五顆者，四五品官也。若帶三顆者如豌豆大，七八品官也。如三四顆者，八九品官，亦有官無職。如兩顆者，無官而有權。若粉紅者，不光澤而圓者，如五月珠者，多饒限弱反覆。

Ears without hanging pearls are not considered wealthy; ears with hanging pearls are also said not to be wealthy. This is because hanging pearls are rare and difficult to form in a straight and properly hanging shape. If they are crooked or not straight, it is called 'not getting the right position'. Only when the hanging pearls hang straight and properly is it called 'getting the right position'. If the pearls are turned outward and pressed against the ear, it is called 'losing the right position'. In physiognomy, the color of the ear pearls is compared to pearls under the moonlight. Those resembling pearls on the fifteenth day of the first lunar month, which are of a bluish-white color, are the highest quality, meaning they are bluish-white and smooth. If such ear pearls are the size of a green pea and there are five on each side, they are destined to hold high official positions and be granted titles. Pearls resembling those on the fifteenth day of the eighth lunar month are of the next level, suitable for officials of the fourth or fifth rank. Those with only three pearls are destined for the first rank, and those with a porcelain white color, smooth and white, are suitable for officials of the sixth or seventh rank. Those with two pearls have official titles but no actual positions. Pearls resembling those on the fifteenth day of the fifth lunar month are of the lowest quality, being pink in color. Those with the size of a green pea and five pearls are suitable for officials of the fourth or fifth rank. Those with three pea-sized pearls are suitable for officials of the seventh or eighth rank. Those with only three or four pearls are officials of the eighth or ninth rank, also having titles but no actual positions. Those with only two pearls have no official titles but hold actual power. If the pearls are pink, not smooth but only round and smooth, they are considered like the pearls of the fifth lunar month, and such people usually have weak constitutions and their fortunes are unstable and changeable.

此已上三等珠要顆圓者貴，不圓者減半，取富貴輕。向外貼者自立也，若向裡者貼者，長富。要耳貼輪而厚，取富貴準也。左耳不牢妨父，右耳不牢妨母。不牢者無根也，薄而無垂也。

The three types of ear pearls all require them to be perfectly round to be valuable; if they are not round, their value is halved and the fortune they bring is less. Ear pearls that turn outward indicate a person who achieves success through their own efforts, while those that turn inward indicate long-term wealth. The overall standard is that the earlobe should be close to the head and thick. Following this standard is the most accurate way to determine fortune. If the left ear is not firmly attached, it may harm the father, and if the right ear is not firmly attached, it may harm the mother.the so-called "not firm" means the ear root is hollow and lacks a solid base, the ear flesh is thin, and there is no hanging pearl underneath.

若重額者，為人多樂也。若天庭骨正者，入廟堂。又為天頂者，承以蔭，為白色，光潤明也，上至髮際下至眉齊。若額不似熨者不貴，熨者是明也。如兩重額者合取二，齊賓生向前者，初年多滯，及犯了額者，堪一齊也。婦人有重額者，多饒貧賤也。重額者，額上有附肉者是也，必食離合之財。左額上有痣者，陽人多不在家，亡也。若陽人有三骨者，額上身邊骨起是也，必過長上之基。若有天倉是富人之根本，若滿者富貴也，不滿者反是夭短。髮際下者，必夭壽。若山源不正，平生三破。左壁好者食祖基，右壁好者食其妻，祿合立外財。

A person with a double layer on the forehead tends to enjoy much comfort and ease. A straight and upright bone in the forehead indicates the potential to serve in government. The so-called "top of the forehead" is the area that receives the blessings from ancestors; it should be white, bright, and smooth, extending from the hairline up to the eyebrows. If the forehead is not smooth and flat like it has been ironed, it is not auspicious. The term "ironed" here refers to being bright and even. Those with a double forehead should have both sides even and level; if the hair on the sides grows unevenly forward, there will be obstacles in early life. Those whose forehead is damaged can only have one side even. For women with a double forehead, they are often poor and lowly. A double forehead refers to an additional layer of flesh on the forehead, and such people are destined to gain and lose wealth frequently. A mole on the left forehead indicates that a man is likely to leave home and may even die away from his homeland. A man with three bones on his forehead, meaning the bone on the forehead and the bones on the sides of the forehead are prominent, will surpass his ancestors' achievements. The "Heavenly Granary" on both sides of the forehead is the foundation of wealth; a full Heavenly Granary signifies wealth and longevity, while a hollow one indicates a short life. If the hairline is too low, it indicates a shortened lifespan. If the bridge of the nose is not straight, the person will experience three major setbacks in life. A well-developed left side of the forehead indicates inheriting ancestral wealth, while a well-developed right side indicates relying on the wife for support. As for the position of wealth, it should be sought through external means.

若眉細長稀疏，正平有彩者貴；黑濃鹿無光者不貴。若陰人得正陰眉者，平生多樂也。若陽人得陽眉，平生亦多樂也。陰人得陽眉者敗，陽人得陽眉者濫。陽人有聖眉者，必食陰人重疊之財。若眉重者，是眉上有肉附高也。若男子眉不停者，出子於眾母也。如眉散逆者，必棄前妻，後就富妻，此人命短及絕嗣，有大德者減半。若有勾者，小背向下曲者，是積行人也。陽人陰眉散者，必定妨妻多也。散在小背者，妨兩三個也；散在大背者，妨三五個也。若陰人得正陽眉者及散者，妨五七夫；若陽眉不正及散者，妨兩三夫。若十分陽眉散者，必落娼。

Fine, long, and sparse eyebrows that are level and bright indicate a person of high status; dark, thick, coarse, and hard eyebrows without luster indicate a lack of status. A woman with pure "yin eyebrows" will enjoy much comfort in life; a man with "yang eyebrows" will also enjoy much comfort. However, if a woman has yang eyebrows, her family will decline; if a man has yang eyebrows that are overly prominent, his behavior will be reckless. A man with "saint eyebrows" will certainly receive layers of wealth from women.the so-called "mí zhòng" refers to a layer of raised flesh above the eyebrows. If a man's eyebrows are uneven in height, his children will have different mothers. If the eyebrows are scattered and growing in the opposite direction, he will discard his first wife and marry a wealthy woman, and such a person will have a short lifespan and be prone to having no descendants; if the person has deep virtue, the misfortune can be reduced by half. If the eyebrows end like a hook and slightly curve downward at the tip, it indicates a person who accumulates virtue. However, if a man has scattered yin eyebrows, he will repeatedly harm his wife; if the scattering is at the small bend of the eyebrow, it will harm two or three wives; if the scattering is at the large bend of the eyebrow, it will harm three or five wives. A woman with pure yang eyebrows or scattered yang eyebrows will harm five or seven husbands; if the yang eyebrows are slightly scattered, it will harm two or three husbands; if the yang eyebrows are very scattered, she will end up in the entertainment industry.

陽人眉有角者，是眉毛三五根成縷也，必見兩三個妻也。眉生四角者，必見三五個妻也。眉角盛者妻多也。若眉眼相近者，不宜初子也。注異有聖眉者，合得陰人之財，眉上有附肉高者是也。

A man who has "angles" on his eyebrows, meaning three or five eyebrows growing together into a single upright strand, is destined to marry two or three wives. If there are four such strands on the eyebrows, he will marry three or five wives; the more prominent these strands, the more wives he will have. If the eyebrows are too close to the eyes, it is unfavorable for the first child. There is also a note that a person with "saintly eyebrows" is destined to receive wealth from the wife's family. Saintly eyebrows refer to a raised piece of flesh above the eyebrows.

眼中有神者貴，無神者不貴，必為人昏暗。若七分內神者及第，十分內神狀元取一齊。眼裡有學神旺者為樂，有才神者小貴。夫剛骨有肉者，積財鉅萬；剛骨不正者，亦積財鉅萬。額上有若指甲潤者，是剛骨也。若正者，三品官也；不正者，五六品也。婦人有剛骨者，多妨夫及出子於眾父也。三品以上貴能兼富，四品以下富能兼貴。

A person with spirit in their eyes is esteemed, while one without spirit is not. Such a person is certainly dull and weak. If the eyes are reserved and restrained to seven parts, they can pass the imperial examinations; if they reach ten parts, they may become the top scholar. This is called the "one and all" pattern. Those with a strong "study spirit" in their eyes will have a peaceful and happy life. Those with a "talent spirit" may attain some status. If the "strong bone" on the forehead is covered with flesh, they can accumulate great wealth. Even if the strong bone is not properly formed, they can still accumulate wealth. The "strong bone" refers to a small bump on the forehead, about the size of a fingernail, with a smooth and moist color. If the strong bone is properly formed, one may hold a third rank official position; if not properly formed, one may hold a fifth or sixth rank position. Women with a strong bone often harm their husbands and have children from different fathers. Generally, those who hold positions above third rank are both esteemed and wealthy, while those below fourth rank are wealthy but not esteemed.

眼裡無學神者或不秀者，不高貴也。視低無學神，如無目人覷其三鼎。婦人眼內有神者下也。目斜視，好殺也；目正視者平也。疊睛平視者，平安多遭冤枉之事。眼神散者，多發疾。眼屬南方日月之宮，是神之所舍，外照萬物，或開或閉，灼然不見，或秀或媚，或威或惡，長守黑白分明，神物有力，回顧有常，掌三公之位，不可逃也。晴有三角，晴外露，赤縷慣睛，區區覓食，相之下也。眼中有三點神者，必建節；有兩點神者，五品官。

Those without the "Xueshen" (spiritual light of learning) or with unclear, unrefined eye shapes cannot be considered noble. Those with low, dim eyes lacking Xueshen are like the blind trying to examine ancient bronze vessels; they see nothing. Women with overly prominent spiritual light in their eyes are of inferior quality. Those who look at others with slanted eyes are inclined towards cruelty, while those who look straight and levelly are gentle in nature. Those with heavy eyelids and a flat gaze may live a peaceful life, but often suffer from unjust accusations. Those with scattered eyes tend to be sickly. Eyes belong to the south, the palace of the sun and moon, the dwelling place of the divine. They look outward to observe all things; their opening and closing movements contain inner brilliance without excessive display, either refined, charming, severe, or fierce. If one can maintain clear distinctions between black and white and strong vitality, with calm and steady glances, then they are destined for high official rank, something they cannot escape. Those with triangular eye protrusion, bulging eyes with red threads running through them are destined for a life of toil and are of inferior quality. Those with three points of spiritual light in their eyes will surely achieve military success and territorial control; those with two points will attain positions of fifth rank.

若左眼下有臥蠶者，目下光潤如臥蠶之狀，必主食僧道之祿。若右眼下有臥蠶者，必食陰人之祿。若左眼下胞勻硬，主三子之數；右眼下胞勻硬，主六子之數。左右視高及神明者，繫子多也，於內有顯子也。夫則覷其妻，妻則覷其夫，行業者為先，謂如夫帶三子，妻帶七八子者，夫有行也。

If there is a "wocan" (a smooth, raised bump beneath the left eye), it indicates that the person will enjoy the blessings and prosperity of monks and Taoists. If there is a "wocan" beneath the right eye, it indicates that the person will enjoy the wealth and prosperity from the wife's side. If the eyelid beneath the left eye is even and firm, it signifies having three sons. If the eyelid beneath the right eye is even and firm, it signifies having six sons. If both eyes shine brightly when looking upward, it indicates many children, among whom some will achieve prominence. To determine the number of children, the husband and wife should look at each other's features. The husband should refer to his wife's features, and the wife should refer to her husband's features, taking the side with greater virtue as the determining factor. For example, if the husband's features indicate only three sons, but the wife's features indicate seven or eight, it is because the husband has greater virtue.

左眼有層紋者，一個兄弟；兩層紋者，是兩個兄弟。若層紋在裡者，兄弟不得力；有義紋者，兄弟子不到頭。上胞為父，下胞為子。父宮胞硬，則父送其子；子宮胞硬，則子送其父。眼若悲啼，兩角白仁多者，兄弟多饒眾母也。若眼臉下迎上，不過月餘；上迎下，不過百日。兩相併者，是早亡者。有殺人難殺在眼，若疊睛垂視，及斜視，下視，為殺不散者，澄湛為上也。

If there is a horizontal line above the left eye, it indicates one brother; if there are two horizontal lines, it indicates two brothers. If the horizontal lines are close to the inner corner of the eye, brothers are unlikely to be reliable. If there is a 'yi' mark, brothers and cousins will not be able to stay together. The upper eyelid represents the father's palace, and the lower eyelid represents the mother's palace. If the upper eyelid is hard, it signifies the father sending the son away, with a white-haired person mourning a black-haired one. If the lower eyelid is hard, it means the son will be the one to send the father off. If the eyes look as if they have just cried, with a lot of white showing at both corners, although there may be many brothers, they are often from different mothers. If the lower eyelid turns upward to meet the upper eyelid, the lifespan is no more than a month and a half; if the upper eyelid turns downward to meet the lower eyelid, it is no more than a hundred days; if both upper and lower eyelids meet each other, it is a sign of early death. The killing energy on a person's body is hardest to resolve in the eyes: overlapping eyelids with downward-looking eyes, and cross-eyed or downward-looking eyes, these kinds of killing energies gather and do not dissipate. Clear and bright eyes are considered the best.

若鼻不直聳者不貴，有節必兩姓也。若鼻近上有節者，祖姓不真；近下有節者，自姓不真。鼻不藏竅不富，如富者，必側近有庫也。若鼻蹇，四十五大破也。聳者貴，有庫者足，鼻肥兩端紅潤者是也。若有仙庫者，足富貴；有俗庫者足財。庫在仙庫之下，單庫者下半，雙庫者雙也。若鼻懸紋者，多移落他鄉。鼻小及人中蹇者，平生多動搖也。眉過目，人富也。如狼目虎視全者，富貴；不全者，富而不貴也，只可同憂不可同樂。

The nose that is not straight and high does not indicate wealth; if there is a ridge on the nose bridge, the person will certainly change their surname in their lifetime. If the ridge is higher up, the surname of the ancestors is not genuine; if it is lower down, the person's own surname is not genuine. If the nostrils are exposed and not hidden, the person will not be wealthy; if someone is wealthy despite this, they must have the 'storehouse' near the nose. If the nose bridge is blocked and not smooth, there will be a major setback at the age of forty-five. A high and prominent nose indicates wealth and status; having the 'storehouse' on both sides indicates wealth. This refers to a thick nose tip and redness on both sides. Having the 'immortal storehouse' indicates both wealth and status, while having the 'common storehouse' indicates sufficient wealth. The common storehouse is located below the immortal storehouse, and if it is only on one side, its effect is halved; only when both sides are present is it complete. If there is a straight line on the nose bridge like a hanging needle, the person is likely to move and settle elsewhere. A small nose with a narrow and blocked philtrum indicates a life of constant movement and instability. Long eyebrows indicate wealth. If someone has both the fierce eyes of a wolf and the sharp gaze of a tiger, they are destined for wealth and status; if they lack either, they may be wealthy but not noble, and such people can be shared in hardship but not in comfort and ease.

若口不方者不貴，是一齊之齒，四海之方圓，合要方，開要圓。齒齊密者，取富貴準也。若齒有三十六個者，大貴。如稀少者及唇掀者，賤。如四海方圓，高得助也。唇紅齒白，富貴之苗也。

A mouth that is not square in shape does not indicate high status. The phrase "one set of teeth" means that the teeth should be neat and aligned. The phrase "the roundness and squareness of the mouth" refers to the shape of the mouth's perimeter: when closed, it should appear square, and when open, it should appear round and complete. Teeth that are neat, even, and closely packed are the most accurate indicators of wealth and status. Having thirty-six teeth indicates great fortune. Sparse or missing teeth, along with a lip that lifts and cannot fully cover the teeth, indicates low status. A mouth whose perimeter is properly round and square can receive support from those in power. A red lip and white teeth are signs of future wealth.

髮疏賓美者，富貴得助。頦下有成主旅肉者，足富。頦中有蠶者，限外有餘，壽命七十有三。勒腰蠶者，七十八，不固，減三年。八九十者，看餘限豐滿也。頦下旋生□肉在頦骨下，必主近有權也。

A person with sparse hair but neat and beautiful sideburns will receive help from others and achieve wealth and status. If there is a thick, solid mass of flesh beneath the chin, the family will be prosperous. If there is a swelling resembling a silkworm lying horizontally in the middle of the chin, one will have remaining blessings even after the destined period of fortune, and can live to be seventy-three years old. If this silkworm-like mark is indented like a belt, one can live to be seventy-eight. If it is not firmly formed, then subtract three more years. As for those who can live to be in their eighties or nineties, it depends on whether the remaining parts of their destiny are full and prosperous. If there is another lump of flesh growing separately below the chin and beneath the jawbone, it indicates that power will be seized within a short period. There is a missing character in the original text, so I dare not make up anything.

眉耳額限初主，耳限八限之先。不欲焦黑，及有粥衣，主腎臟有疾而不貴。如猴人有者，不妨世人，只知無珠者，不貴。如貴者何也？輪廓分明紅潤，有刀環也。大抵耳不欲向前，不欲低於眉。謂耳低於眉，不要反輪，必破祖也。風門不欲小，無學之人也。不欲上廣下狹，父母早亡也。虎形上尖下闊，猴形人亦上尖，熊形人上下勻停，獸形下狹上正也。如反輪不破祖，下狹遲亡父母。風門小而有學者，何也？看其高於眉，紅潤有氣也。主初年駁雜，當細辨之。如行運男左女右交生，日後起有缺者，在襁褓中有疾驗也。

The three limits of the eyebrows, ears, and forehead govern the early years of a person's life, among which the ear limit comes first in the eight limits. The ears should not be dry, withered, or black, nor should they be covered with a thin layer like the residue of rice soup, which indicates kidney disease and a lack of wealth. However, if someone with a monkey-like appearance has such ears, it is not a problem. People often believe that lacking an earlobe means a lack of wealth, but some people without earlobes are still wealthy. Why is this? Because their earlobe and ear shape are clearly red and lustrous, and they have a ridge of bone resembling a knife ring inside the ear. Generally speaking, the ears should not be too forward or too low compared to the eyebrows. Those who say the ears should not be lower than the eyebrows also require that the earlobe should not be overly turned out, otherwise it will lead to the destruction of ancestral fortune. The wind gate of the ear should not be too narrow; a narrow wind gate indicates a lack of scholarly ability. The shape of the ear should not be wide at the top and narrow at the bottom, which indicates the early death of parents. However, for people with a tiger-like form, their ears are naturally pointed at the top and broad at the bottom; for those with a monkey-like form, their ears are pointed at the top; for those with a bear-like form, their ears are evenly proportioned; and for those with an animal-like form, their ears are narrow at the bottom and square at the top. Each should be judged according to their specific form. If the earlobe is inverted but does not destroy ancestral fortune, then a narrow lower part and wide upper part only delays the harm to the parents. Why do some people with narrow wind gates still have scholarly ability? This is because their ears are positioned above the eyebrows and are red and lustrous. Such people may have a complicated early life, and one must be careful to distinguish. Regarding the flow of fortune, for men, the left ear is considered, and for women, the right ear is considered, and they are alternately calculated. Any years corresponding to the missing parts of the ears often indicate illness during infancy, which can be verified.

十五生日交額，十年之限也。額有長理，主早年不遂心。有亂紋如波者，小貴。前三日不似熨者，不貴也。如貴者何也？必是日月角分明，及伏犀高顯，天倉骨入兩府邊地，書庭輔角。此數骨為之剛骨，有一於此限至亦貴。重額正者入廟堂。陽人有三骨，額上面邊有者是也。川字骨正者，五品人。如有克陷及般疵黑痣者，八九品官，須自立，謂早年無可得之勢。婦人額有骨者賤。天中有圓骨，主棄前夫就後夫，此乃無德，主殘疾於老年，要日月角分明。陽人若兩眉角上有山林字者，主二千石祿；婦人有者，國夫人。有山水字者，主少年榮顯，年邁必有求道之志。

After the fifteenth birthday, if one enters the limit of the heavenly measure, it governs a period of ten years. If there is a long straight line on the forehead, it indicates early years of dissatisfaction. If there are wavy, chaotic lines on the forehead, it suggests a modest degree of success. If the front part of the forehead is not smooth like it has been ironed, it does not indicate high status; however, some people may still achieve high status, so why is that? Because their day angle and month angle are clearly defined, their伏犀 bone is prominently visible, their heavenly granary bone extends into the two departments and the surrounding areas, and their book court and auxiliary angles are also formed. These are all considered 'strong bones'. If any of these are present, when the limit of destiny reaches the forehead, one can achieve high status. Those with a broad and well-formed forehead may enter government service. For men, the three bones refer to the bone on the forehead and the bones on the sides of the forehead. If there is a '川' shaped bone on the forehead that is well formed, it indicates a rank of fifth grade. If there are damages, depressions, spots, or black moles on the forehead, one can only hold a low rank, such as eighth or ninth grade, and must start from scratch, because there is no early support. For women, having bones on the forehead indicates low status. If there is a round bone at the 天中 position, it indicates a woman who will leave her first husband and marry a second, which is a sign of lack of virtue, and in old age, she may suffer from disability. The severity depends on whether the day angle and month angle are clearly defined. If a man has the texture of '山林' on the upper part of his eyebrows, he will have a salary of two thousand stones; if a woman has this texture, she may be granted the title of Lady of a State. If one has the texture of '山水', it indicates early fame and prominence, and in old age, he or she will certainly have the aspiration to seek truth and practice cultivation.

大抵在廣平有骨，不欲胡侵於馬，主初年多滯。山林缺者，子孫稀，婦人亦如此。子孫多者，老年亦不得力也。陽人兩額角有立紋，主殺婦；婦人有者，主殺夫。天庭遠無紋，黃老之徒也。天庭短者主夭。《清鑑》云：「有天者貴，有人者壽，主富貴兩全。有地者富，豐滿重者，亦富貴兩全。」

In general, the forehead should be broad and level, with bones emerging naturally. It is most undesirable for the hair to cover the 'Post Horse' area, which indicates early obstacles. If the 'Mountain Forest' area is defective, there will be few descendants, and the same applies to women. Even if there are many descendants, one can expect little in old age. For men, vertical lines on both temples indicate marital discord; for women, such lines indicate marital discord as well. A broad and distant forehead without lines suggests someone who follows the Taoist path of Huang-Lao. A short and narrow forehead indicates a short life. The 'Clear Mirror' states: having the forehead's appearance indicates nobility, having the middle part's appearance indicates longevity, and having both indicates both wealth and honor. Having the lower part's appearance indicates wealth, and if the lower part is full and thick, it also indicates both wealth and honor.

二十六生日，後交眉限。眉者，左為紫氣，右為月孛，不欲相敗。如小角散者，男妨婦，女妨夫。如一字者，主有學。豎立者，不善終。兩眉如八字，男客亡，女不正。如斷者，及不光澤貧破者，不等者，有般痣者，謂之眉殺，斯人也無德。陽眉者疏而秀，有彩，若男子得之，平生多樂也。陰眉者黑濃細者，女人得之，為正妻。婦人得陽眉為正妻者，何也？必是牆壁平正，及額好者為貴。男子得陰眉平生多樂者，何也？必是有青彩之色。男有陽眉而覆眼者，主榮；婦人有陰眉極濃厚散者，主身不榮，此賤相也。有角者，是正妻。如無應驗者，何也？必是峻高山林缺也。以上三限者是初主。眉上輔附馬高食外財祿。重眉者，主身閒有財帛，婦人有者，必伶俐。

After the age of twenty-six, one enters the period of the eyebrows. The distribution of stars on the eyebrows is: the left eyebrow corresponds to 'Purple Qi' and the right to 'Moon孛'. These two should not be damaged or broken. If the small corners at the ends of the eyebrows are scattered and disordered, it will harm the husband for a man and the wife for a woman. If the eyebrows are straight and flat like the character '一', it indicates a person with knowledge. If the eyebrows are inverted, it suggests a bad end. If the eyebrows are spread apart like the character '八', a man will die away from home, while a woman will have improper behavior. If the eyebrows are broken, lack luster and appear poor, or are uneven on both sides, or have spots on top, these are called 'Ming Sha' (mutilated eyebrows), and such people lack virtue. A 'Yang eyebrow' refers to eyebrows that are sparse, clear, and bright. A man with such eyebrows will enjoy much comfort in life. A 'Yin eyebrow' refers to dark, thick, and fine eyebrows. A woman with such eyebrows can be the main wife. A woman with a Yang eyebrow can still be the main wife, why is that? Because her forehead is flat and her face shape is good, so she still has a noble destiny. A man with a Yin eyebrow can still enjoy much comfort in life, why is that? Because his eyebrows have a bright green glow. A man with a Yang eyebrow whose eyebrows cover the eyes will achieve honor and success. A woman with a Yin eyebrow that is very thick and disordered will not achieve honor herself, which is considered a lowly appearance. Having horns on the eyebrows is the appearance of a main wife. If this does not come true, why is that? Because her forehead is high but the 'Shan Lin' area is defective. The above parts concerning the ears, forehead, and eyebrows belong to the initial period. If the 'Fu Jiao' and 'Fu Ma' areas on the eyebrows are high, they indicate receiving external wealth and honors. If the eyebrows are double-layered, it indicates a person who is free and wealthy. A woman with such eyebrows is definitely intelligent.

眼限鼻限上為中主。眼者，人之瞻視，欲藏神而白晴少者，貴。三點神者，及餘限有力者，主建節。眼神忽然出散者，七日內身亡。上下臉相逆而塌者，四七日亡也。如定者，不妨止於大病。如有紅絲貫晴者，不善終。正虎形人不妨下視，斜視、偷視者，多陰賊，女不貞烈，孤淫之婦也。男子眉眼相近，顏色黑者，嫉妒奸猾之人，不可與交。婦人如眼有鳥及溼者，謂之寡婦，守空床之象。婦人若神光不散，僱盼有常，精神不亂視淫邪，主貴，有夫人之稱。眼偷視、斜視、下視、看人不休者，及言語多笑而媚者，主娼妓之材也。眼不欲露，印不欲深，臥蠶要明潤，此全相也。若臣蠶無光，塵土色者，更亂紋交侵者，不貴，孤獨之人也。男子龍視、虎望、鷹視，富貴兩全。

The limits of the eyes, nose, and upper lip belong to the middle movement. The eyes are the organs through which a person perceives external things; they should be hidden and not exposed, with little white and much black, which indicates nobility. If there are three points of divine light in the eyes, and other parts of the body are strong, it signifies the ability to establish a state and govern borders. If the eyes suddenly scatter outward, death will occur within seven days. If the upper and lower eyelids are inverted and sunken, death will occur within twenty-eight days; if the divine light remains steady, it may only be a serious illness. If there is a red thread running through the black part of the eye, it indicates an unfortunate end. A person with a pure tiger-like appearance who looks downward is not harmful. However, those who look sideways or sneak glances are mostly deceitful and wicked; women with such eyes are unchaste and promiscuous, and are considered lonely and immoral. Men with close eyebrows and dark faces are jealous and cunning, and should not be trusted. Women with dark, moist eyes that seem ready to weep are said to have the appearance of a widow, indicating a lonely and empty bed. Women whose divine light is concentrated, who look around calmly and steadily, who are composed and not distracted, and who do not look lustfully are considered noble and may receive the title of a诰命 (honorary) wife. Those who look slyly, sideways, downward, or stare continuously, and who smile excessively and act flirtatiously while speaking, are of the nature of a prostitute. The eyes should not protrude outward, the forehead should not be deeply indented, and the under-eye area should be bright and moist, which is considered a complete and auspicious appearance. If the under-eye area lacks luster and appears dusty, and if there are chaotic lines crossing over it, then the person is not noble and is likely to be lonely. A man with the gaze of a dragon, the look of a tiger, and the stare of an eagle will be both wealthy and noble.

交三十六生日後鼻限。山根為始，鼻樑平正準圓者，貴也。如不聳直貴者，何也？必有明潤之氣。梁曲者，男女俱淫。山根若有紋者，初年遭苦，主三十六有災也。年上紋者，主門戶成敗。壽上有紋者，身多臨災。準頭有，主作事無成。年上白者忽而見，主傷財。壽上忽而見者，主獄亡。準上有白色者，主人相鬥，有傷損。虎形人鼻露竅者，不妨鷹鶴形人。準尖年高壽低，其餘露竅者，四十五大破也。如兩郡有庫者，不妨，臨年亦傷財。有仙庫者，富貴雙全，半臺紅潤者是也。淨庫者減半，右廷尉是也。俗庫者，蘭臺遷尉如潤似見。不見紋者傷子，雖有亦不孝。

After turning thirty-six, one enters the nose limit. The nose limit is calculated from the "mountain root." A straight and level nose bridge, with a round and smooth nose tip, indicates wealth and status. Some people may not have a high and straight nose but still attain wealth and status. This is because there is a clear, moist and lustrous color on the nose. A crooked nose bridge indicates a tendency towards promiscuity, regardless of gender. If there is a horizontal line on the mountain root, one will suffer hardship in early years and face misfortune at thirty-six. A line on the "year position" indicates success or failure of the family; a line on the "longevity position" indicates many misfortunes in one's life. A line on the nose tip indicates difficulty in achieving things. If a white line suddenly appears on the year position, it indicates financial loss; if it appears on the longevity position, it indicates imprisonment or death; if it appears on the nose tip, it indicates disputes and injuries. For people with a tiger-like nose, having the nostrils exposed is not considered a problem. Similarly, people with an eagle-like or crane-like nose are also not affected. If the nose tip is sharp, the year position is high and the longevity position is low, or if there are other cases of exposed nostrils, there will be major losses at forty-five. If there are "reservoirs" on both sides of the nose, it is not a problem, but there will still be some financial loss in that year. Those with "immortal reservoirs" will be both wealthy and honored, which refers to the Lan Tai (a part of the nose) being half red and lustrous. "Pure reservoirs" have half the effect, referring to the right Ting Wei (another part of the nose). As for "common reservoirs," the Lan Tai and Ting Wei appear slightly moist but not clearly so. If there are no lines on the sides of the nose, it indicates harm to children, and even if there are children, they will be unfilial.

四十六生日後交上唇，欲得方樣。人中欲深長者，主衣祿不缺。人中上廣，主初年得子；下廣晚年得子。人中勻停深長者，主生貴子發祖。人中下闊者，少閒；上潤者，老鰥。許負云：「人中深長，一世吉昌。人中廣平，養子不成。人中漫漫，無子可憐。」如不正及般痣者，有妨，此乃上唇之輔助也。上唇紅潤者貴，及紋理缺者定有災。掀露齒者，不睦六親，好說是非，無德之人也。欲得下唇相應，有氣不掀露，為貴相。唇紅齒白，富貴之苗。若不言而自動者，是非這人也。婦人亦如此，為人不和。此二限為中主。

After the age of forty-six, the upper lip limit comes into effect. The upper lip should be square and firm. The philtrum should be deep and long, indicating no lack of food or salary. If the upper part of the philtrum is wide, one will have children early in life; if the lower part is wide, one will have children later. If the philtrum is evenly proportioned, deep, and long, it indicates the birth of a noble son and the prosperity of the family. If the lower part of the philtrum is too wide, one will have little leisure in life; if the upper part is too flat, one will be a widower in old age. Xu Fu, a renowned oracle of the Han dynasty, said that a deep and long philtrum signifies continuous good fortune and prosperity throughout life. A wide and flat philtrum without a groove indicates difficulty in raising a son. A flat, vague, and indistinct philtrum indicates a pitiful lack of sons. If the philtrum is crooked or has spots or moles, it indicates obstacles—these are all auxiliary criteria for judging the upper lip. A red and plump upper lip indicates nobility, while a damaged lip pattern indicates misfortune. If the lips lift to reveal teeth, it indicates discord with the six relations, a tendency to spread rumors, and a lack of virtue. The upper lip must also match the lower lip; lips with good color and not revealing teeth are signs of nobility. Red lips and white teeth indicate the potential for wealth and status. If the mouth moves without speaking, it indicates someone who causes trouble; women are no exception, as they will not get along well with others. The above two limits belong to the middle fortune.

下唇欲紅，西瓜子上下相應，無缺陷亂紋者。上唇為君，下唇為臣，相得為潔淨，言四海方圓者是也。開要圓，合要方。承漿潤者，衣食不缺。世人只知齒露不貴，露齒貴者，何也？必是人中深長，齒白唇紅故。舉一隅不以三隅反，斯之謂也。頦者，地也。豐滿及兩倉不陷，主莊田奴僕，金帛成家之象也。若尖薄者，主末年貧賤也。無倉庫奴僕者，不全相也。若有亂紋侵者，主失所移落也。此二限為末主，共十五年也。

The lower lip should be red and plump, shaped like a watermelon seed, corresponding properly with the upper lip without any defects or irregular lines. The upper lip is like a ruler, and the lower lip is like a minister; when they are well matched, it is called 'cleanliness,' which refers to the mouth's surroundings being round when open and square when closed. If the 'chengjiang' area is moist and lustrous, it indicates prosperity in clothing and food. People only know that showing teeth is not auspicious, but some who show their teeth are actually prosperous. This is because their nose is deep and their teeth are white and lips are red. Confucius said, 'If I show you one corner, you cannot infer the other three,' which describes those who are rigid and stick to one aspect. The chin in physiognomy belongs to 'earth.' A full chin with the 'cang' areas on both sides not sunken indicates possession of land, servants, and wealth, showing a prosperous family. A thin and sharp chin indicates poverty in old age. Those without the signs of a storehouse and servants are not considered complete in physiognomy. If there are chaotic lines invading the chin, it signifies losing one's home and being forced to migrate. The lower lip and chin together govern the later years, covering fifteen years.

起不倒高如眉，鼻不昂，準頭齊，三處皆應，少年名播天下。詩曰：金木雙全廓與輪，風門容指主聰明。端圓聳準朝羅計，富貴榮華判令名。金木生衣一世貧，輪飛廓期散主艱辛。於中亦有為官者，終是區區不出群。

The ears stand upright and do not droop, reaching up to the eyebrows. The nose does not tilt upward, and the nose tip aligns with the ears. These three features correspond with each other, and the person will become famous at a young age. The poem says: the left and right ears correspond to the names of the five stars, namely the Golden Star and the Wooden Star. If the ear's rim and the earlobe are well formed, and the ear hole called "Fengmen" is wide enough to accommodate a finger, the person is intelligent. If the ears are upright and round, and the nose tip is high and prominent, corresponding with the areas governed by the stars "Luohou" and "Jidu," it can be predicted that the person will enjoy wealth, honor, and a good reputation throughout their life. Conversely, if the ears hang low and lack strength, resembling someone wearing clothes, the person will remain poor all their life. If the ear rim is inverted and the earlobe is scattered and disordered, the person will face hardships throughout their life. Among such people, there may occasionally be officials, but they will be confined to trivial matters and never stand out.

耳珠朝口貴。詩曰：輪廓分明分外奇，耳珠朝口祿無虧。常常紅潤主清貴，年少登科眾共知。耳內生毫貴。詩曰：耳白觀來勝面容，多才飽學祿盈豐。當為扶助朝中相，孔內生毫貴不同。圖耳損壽。詩曰：耳聳圓環有數般，若然輪薄不須觀。極兼輪廓無分曉，六月炎天也道寒。

The position of the earlobe facing the mouth indicates wealth and status. The poem says: If the earlobe and the ear area are clearly defined and particularly unusual, and the earlobe faces the mouth, then the person's fortune will not be lost; if the ear is often red and healthy, it indicates a noble and refined status, and the person may achieve success in exams at a young age, known by all. If there are hairs growing inside the ear, it indicates wealth. The poem says: If the ear appears whiter than the face, such a person is talented and well-educated, with abundant fortune, capable of serving as a prime minister to assist the court; if there are hairs growing in the ear hole, the noble status is even more exceptional. If the ear is just a hollow circle, it indicates a loss of lifespan. The poem says: If the earlobe stands upright forming a round shape in various ways, but if the earlobe is thin, there is no need to look further; if the earlobe and the ear area blend together without clear boundaries, such a person will feel cold even in the hottest summer, with weak blood and qi, and both fortune and longevity are difficult to expect.

耳反無珠孤獨。詩曰：耳反無珠福祿慳，更加黎黑禍綿綿。木星若得無凶陷，卻許將來壽數堅。耳輪枯淡。詩曰：枯淡輪翻貼肉生，耳珠無墜少精神。一生作事無成就，雖有文章未顯榮。兔耳聳起聲無祿。詩曰：兔耳常高卓耳舒，上尖下大薄皮膚。妻兒兄弟多無力，財祿宮中不至餘。

A person with an outer ear that is inverted and lacks an earlobe is destined to be lonely. The poem says: those with inverted ears and no earlobes are stingy in fortune and blessings, and if their ears are also dark and dull, misfortunes will continue without end; however, if the right ear's 'Jupiter' is not in a bad position, he may still have a long life. If the earlobe is dry, pale, and inverted, and tightly attached to the face, with the earlobe not hanging down, the person lacks vitality; such a person will have no achievements in their lifetime, even if they have literary talent, they will not achieve recognition or honor. Those with high rabbit ears but no fortune in voice. The poem says: those with ears that are often high and spread out, sharp at the top and wide at the bottom, with thin ear skin, will not get support from their wife, children, or brothers, and will have little wealth in the fortune sector.

平坦耳，壽富。詩曰：耳如平坦喜非常，家道興隆有吉昌。可與石崇彭祖並，富而必壽壽而康。齊眉耳，壽福祿。詩曰：耳生輪廊聳齊眉，此相如逢總不虧。實利虛名皆有分，一生福祿享者臣。小墜耳，無祿孤。詩曰：耳珠小墜又何如，東奔西走百事無。命淺可憐福祿薄，刑妻害子一身孤。

Flat ears indicate longevity and wealth. The poem says: ears that are flat, upright, and broad are very auspicious, bringing family prosperity and good fortune; such people can be compared to Shi Chong, the wealthy magnate of the Jin Dynasty, and Peng Zu, the legendary longevity figure, possessing both wealth and a long life, and further enjoying good health. Ears that reach the level of the eyebrows indicate longevity, happiness, and official rank. The poem says: ears with distinct contours, high and reaching up to the eyebrows, will never be treated unfairly; they will receive both real benefits and fame, enjoying a life of happiness and official position, possibly rising to the rank of a high official. Small drooping ears indicate lack of official rank and loneliness. The poem says: if the earlobe only slightly droops, what can be done? Such people wander about, achieving nothing in life; their fate is poor, with little fortune, and they will even harm their wife and children, ending up alone all their lives.

反珠耳，末主好。詩曰：人如兩耳反生珠，歷盡風波沒坦途。富貴少年誰敢許，老來佳景屬桑榆。墜輪耳有福。詩曰：耳若珠垂號墜輪，更兼氣色與精神。一生衣食長溫飽，便是安閒享福人。佛耳性善。詩曰：耳名佛耳不堪言，性善心慈極好閒。一炷名香經一卷，自然清福樂平安。

The ears that turn outward, indicate good fortune in later years. The poem says: if a person's earlobes turn outward, they will experience many hardships in their early years, with no smooth path. They will not be granted wealth and honor in their youth, but in old age they will have a good situation, and happiness will come in their later years. The ears that hang down, indicate good fortune. The poem says: when the earlobe hangs down, it is called 'falling wheel', and if the complexion is good and the spirit is strong, such a person will have a long life of sufficient food and clothing, and will enjoy a peaceful and happy life. The Buddha ear, indicates a kind nature. The poem says: this kind of ear is called the Buddha ear, and it is very good. Those born with this ear are kind and compassionate, love peace very much, and if they light a good incense and recite a sutra, they will naturally enjoy a peaceful and happy life.

反輪少福。詩曰：凡人有此反輪耳，平生勞碌無休止。因何心地不安閒，招得相形能若是。小珠中平。詩曰：小珠耳相本風流，也有歡娛也有愁。終是喜多愁卻少，知機平穩老來休。方耳。詩曰：方耳元來相貌奇，聳白生毫壽不虧。細小色黎命短薄，若還堅厚足豐衣。

If the earlobe is inverted, the person will have little fortune. The poem says: whoever is born with such an inverted earlobe will be busy all his life with no rest; why is his mind always restless? Because his mind is restless, he ends up with such a physical appearance. Small pearl-like ears are a moderate appearance. The poem says: ears with small pearls are somewhat charming; during their lifetime they will have both joy and sorrow, but ultimately more joy than sorrow; such people know how to seize opportunities and can live a steady and peaceful life until old age. Square ears. The poem says: square ears are originally a peculiar appearance; if the ears are high, white, and have hairs, they will not lack longevity; if the ears are thin, small, and dark in color, their life will be short and their fortune poor; if they are firm and thick, they will have abundant food and clothing.

額其峻如立壁，其廣如覆孟，明而澤，方而長者，貴壽之兆。左側者，損父；右側者，損母。其上欲得，不蹋不尖，無亂紋，無凹凸。反此者，遲蹇日月。稜角而起者，二千石。印堂至天庭有骨隱然而見者，少年榮遠。又云二十八歲邊地山林皆欲豐廣，坑陷者，貧賤。

The forehead should be like a vertical wall, straight and steep, and also like an inverted basin, broad and spacious; if it is bright, moist, square, and long, it is a sign of high status and longevity. If the left side of the forehead is slanted, it indicates loss of the father; if the right side is slanted, it indicates loss of the mother. The upper part of the forehead should not be sunken, not sharp, without disorderly lines, and without unevenness. The opposite is true: a person will have a life full of obstacles and delays, wasting time and effort in vain. If the forehead has distinct ridges and is prominently raised, it indicates a high official salary of two thousand stones. If there is a bone subtly visible from the area of the forehead to the area of the nasofrontal junction, the person will achieve honor and a promising future at a young age. It is also said that at the age of twenty-eight, one's fortune should reach the 'border area' and 'mountain forest' areas, which should be full and broad; if these areas are sunken and form pits, it indicates poverty and low status.

郭林宗觀人有四學堂：一曰眼為官學堂，為長而清，有官而壽；二曰額為祿學堂，其圓而正，主忠信，疏缺而小，主狂妄；四曰耳門之前為外學堂。耳前豐滿，光潤，主文學聲譽。反此者。

Eastern Han dynasty scholar Guo Linzong had a theory called the "Four Schools" for observing people. The first is the "Official School" of the eyes; those with long and clear eyes are likely to hold official positions and live long. The second is the "Salary School" of the forehead; a round and upright forehead indicates a person is loyal and trustworthy, while a thin, broken, or narrow forehead suggests arrogance and self-importance. The fourth is the "Outer School" located before the ears; a full and smooth area before the ears indicates literary talent and scholarly reputation. The third school's original text is missing and cannot be recorded. Any characteristics opposite to these will naturally result in opposite outcomes.

額有黑氣顯者，橫災於旬日內。面若塗膏，主獄亡兩地。倉有黑氣者，噎食病死。承槳地閣有黑氣者，主酒食有毒，傷死七日內。顯青色在承槳者，主酒食而鬥爭。青合有紅色者，主七日內有遺災。奸門有白氣者，主妻有私通，及傷害自身也；有青紅色者，主有崇。日月角忽然紅色起者，主十日內得財也；似紅不紅者，主百日內得財。鼻直有白氣色者，主孝服。井部有黑氣者，主犯災。金匱有青黑色者，主傷財。門閣有青色者，主凶事入宅。有黑色起於兩頰者，四十日身亡。

If black clouds appear on the forehead, there will be sudden misfortune within ten days. If the whole face appears oily and shiny, it indicates imprisonment and death, both disasters. If black clouds appear in the Heavenly Granary area, it indicates death from choking or swallowing difficulties. If black clouds appear in the Chengjiang and Dige areas, it indicates poison in food, leading to severe injury and death within seven days. If the Chengjiang area appears blue, it indicates disputes over food and alcohol with others. If blue is mixed with red, it indicates disaster from the past within seven days. The Jianmen is the area at the end of the eyes, representing the wife's palace. If white clouds appear here, it indicates the wife has an affair and will harm oneself; if blue-red clouds appear, it indicates supernatural disturbances. If red clouds suddenly appear on the Day Angle or Moon Angle, it indicates gaining wealth within ten days; if the red is faint, it indicates gaining wealth within a hundred days. If white clouds appear on the middle of the nose bridge, it indicates a family death and mourning clothes are needed. If black clouds appear in the Well area, it indicates offending calamities. If dark blue-black clouds appear in the Golden Chest area, it indicates financial loss. If blue clouds appear in the Men Ge area, it indicates bad things entering the house. If black clouds appear on both cheeks, death will occur within forty days.

眉欲疏而秀，平而闊，主智信仁義。秀而長者，性聰敏。眉過眼者，豐富；眉不覆眼者，乏財。左有旋紋者，妨父；右有旋紋者，妨母。粗濃者，愚賤。下壓眼者，貧賤。斜卓者，性豪急。頭起尾下者，懦弱。眉頭交者，貧薄少兄弟不得力。生毫長一二寸者，主壽。眉促而愁者，孤獨。骨稜起多遲否。眉毛短骨起者，性剛。一眉為人無信義。眉心有旋毛，兄弟支居，自卓立，稍得縱有妻兒氣不合。又兩合恰如一字之狀，又得鼻孔不昂，耳孔容指，此乃三處皆應，此人有行義，但執性剛強，中年大發。

The eyebrows should be sparse, clear, smooth, and open, indicating a person with wisdom, integrity, kindness, and righteousness. Those with elegant and long eyebrows are intelligent. If the eyebrows extend beyond the eyes, the family is wealthy; if the eyebrows are short and do not cover the eyes, there will be lack of wealth. A spiral hair pattern on the left eyebrow may cause trouble with the father, and a similar pattern on the right may cause trouble with the mother. Thick and dense eyebrows indicate ignorance and low status. If the eyebrows press down over the eyes, it signifies poverty. If the eyebrows are slanted and high, the person is bold and impetuous. If the brow head is high and the brow tail is low, the person is weak in character. If the two eyebrows are connected, the family is poor and the brothers are few and unhelpful. If there are hairs growing one or two inches long in the middle of the eyebrows, it indicates a long life. If the eyebrows are cramped and show a worried expression, it indicates loneliness. If the brow bones are high and angular, it suggests delays and difficulties. If the eyebrows are short but the brow bones are prominent, the person is stubborn. If there is only one continuous eyebrow, the person lacks trustworthiness. If there is a spiral hair pattern in the middle of the eyebrows, the brothers will separate and the person will live independently, even if they achieve some success, they will have conflicts with their wife and children. If the two eyebrows form the shape of the character '一' (one), and the nostrils are not raised, and the ear holes are wide enough to accommodate a finger, this is called three corresponding parts. Such a person has virtue and righteousness, but is stubborn and rigid, and will achieve great success in middle age.

人之有行也，積於心而行於眉。眉小角有似曲鉤者，父母積德也，自身多有行也。故曰：行在眉取盡者為大煞。或二眉親而促，及短破斷者孛，與紫氣有缺者，為取盡，臨事當細辨之。

A person's virtue is stored within the heart and expressed on the eyebrows. If the small angle at the end of the eyebrows is curved like a hook, it indicates that the parents have accumulated Yin Virtue and the person themselves has many good deeds. Therefore, one's actions can be seen on the eyebrows. The previous mention of the 'taking up' appearance is a great凶 omen. If the two eyebrows are too close together, the eyebrow shape is cramped, or the eyebrows are short, broken, and interrupted, or if the right eyebrow's 'Moon孛' and the left eyebrow's 'Purple Qi' are missing, these are all considered 'taking up' appearances. One should carefully distinguish these in practical situations.

印堂闊而平，二眉不相連，更蘭蘭臺廷尉之處，皆朝大貴矣，主子孫顯達。若狹而連，主賤，不習好人，專習小輩，祖業破盡，妻子難為，又無實學，碌碌人也。

The forehead is broad and full, with the two eyebrows not connected. If the areas around the nostrils called 'Lantai' and 'Tingwei' both slope towards the forehead with affection, this is a sign of great fortune, indicating that descendants will achieve prominence. If the forehead is narrow and the eyebrows are connected, it indicates a low status. Such people do not associate with upright individuals, but instead mix with the lower class. Their ancestors' property is completely lost, and their wife and children are hard to manage. Moreover, they lack real talent and ability, making them mediocre and unambitious.

鼻為中嶽其形如木，黯黑仄薄者，不賤則夭。隆高有梁者，主壽，弱而小者，夭賤。山根不得蹙折勾紋者，苦窮忙碌。

The nose corresponds to Song Mountain, the central mountain among the Five Mountains. A nose that is dark in color and skewed or thin in shape indicates either low status or a short life. A nose with a high, prominent bridge and a bone forming the beam signifies longevity. A soft and small nose suggests a short life and low status. The area beneath the nose, called the mountain root, should not have wrinkles that are contracted, broken, or curved. Those with such markings will live a life of poverty and hardship.

山根不折，鼻樑不曲，常常明朗，晚年有祿，主妻賢淑。若是無肉，與人不足，可宜善守，不可與人交接。

The mountain root does not break, the nose bridge is not bent, and the complexion is often clear and bright. Such a person will have official rank in old age and a virtuous and virtuous wife. If the mountain root area lacks flesh, appears thin and bony, and there is always a deficiency in interacting with others, this person is better suited to be content with their own circumstances and should not engage in social interactions, partnerships, or collaborations with others.

人中立理，及有黑子，主養他子。光明潤澤，富貴來□。縱橫理者，不利子孫。其小如線，貧寒下賤。

There are vertical lines or black moles on the midline of the face, which indicate a person who will raise others' children. If the midline is bright and moist, wealth and honor will naturally come. The original text here is missing one character, so I cannot make up anything. If there are intersecting lines on the midline, it is unfavorable for descendants. If the midline is very thin, like a thread, it indicates poverty and low status.

五嶽及有小氣所管屬者：沖如滿月南嶽，泰如雞卵東嶽，華若方銀西嶽，嵩若高發中嶽，恆如倒提北嶽。五嶽全者，及餘皆好無克陷者，食祿主貴。乾雍州陷者，無地宅。艮兗州陷者，無食祿。震青州陷者，少仁德。異徐州陷者，闕信義。離揚州陷者，多官災。坤荊州陷者，妨妻。兗梁州陷者孤苦。戊豫州陷者，無田土。此九州如有缺陷者，限至必應。雍州白色常潤，冀州青黑色主酒色上亡，兗州青紅色主吉昌，青州青色吉，豫州黃色吉。其次常改：青憂，黑橫，白凶，赤官事，黃吉，隨四季觀之。

The five mountains each have subtle appearances that indicate their respective areas: the forehead represents the southern mountain, Hengshan, and should be full and harmonious like a full moon; the left cheek represents the eastern mountain, Taishan, and should be even and round like an egg; the right cheek represents the western mountain, Huashan, and should be square and upright like a silver ingot; the nose represents the central mountain, Songshan, and should be high and prominent; the lower jaw represents the northern mountain, Hengshan, and should be firm and well-defined like an inverted vessel. If all five mountains are present and the other areas are also good without any defects or depressions, then one will enjoy official rank and be of high status. The face is also divided according to the eight trigrams and the nine states: if the position of Qian (Heaven) corresponding to Yuzhou is depressed, there will be no land or property; if the position of Gen (Mountain) corresponding to Yanzhou is depressed, there will be no official salary; if the position of Zhen (Thunder) corresponding to Qingzhou is depressed, there will be a lack of benevolence; if the position of Xun (Wind) corresponding to Xuzhou is depressed, there will be a lack of trust and righteousness; if the position of Li (Fire) corresponding to Yangzhou is depressed, there will be many legal troubles and misfortunes; if the position of Kun (Earth) corresponding to Jingzhou is depressed, there will be harm to the wife and children; if the position of Liangzhou is depressed, there will be loneliness; if the position of Yuzhou is depressed, there will be no land. If any of these nine states have defects, then when one's fortune reaches that area, it will be manifested. As for the color of the face: if Yuzhou shows white and is moist, it is auspicious; if Jizhou shows dark blue and black, it indicates death from alcohol and lust; if Yanzhou shows green and red, it indicates good fortune and prosperity; if Qingzhou shows green, it is auspicious; if Yuzhou shows yellow, it is auspicious. Other colors often change, but the general principle is that green indicates worry, black indicates sudden misfortune, white indicates danger, red indicates legal troubles, and yellow indicates good fortune. These should also be considered in relation to the flourishing and strong phases of the four seasons.

頭龍腦，將軍輔相之形。額上有七星之紋理，合乾坤之道。龜鶴體，官職富貴之資；雀豺身，忘家破宅之兆。頭尖腦薄，浪走他鄉。露齒結喉，失於鄉井。女要唇紅齒白，舉動去就低迴；男要耳鼻肥圓，舉措祗敬嚴畏。

Those with a head shape resembling dragon's brain are destined to become generals or high officials. A forehead with markings resembling the seven stars of the Big Dipper indicates harmony with the principles of Heaven and Earth. A body shape resembling a tortoise or a crane, calm and graceful, signifies the potential to attain official rank and wealth. Conversely, a body shape resembling a sparrow or a jackal, characterized by restlessness and greed, is a sign of family ruin and home destruction. A head that is sharp at the top and thin at the back suggests a need to wander far from home. Exposed teeth and a prominent Adam's apple indicate loss of home and departure from one's homeland. For women, a red and white mouth with graceful and restrained movements is desirable. For men, thick and full ears and nose, along with dignified and respectful behavior that commands respect, is favorable.

見男貌似女，女作男形。眼光彩大而雄聲，皮膚粗而行步大，女人之窮相也。眉小眼細，面白聲雌，接對失詳，語話軟弱，此男子之窮相也，有威可畏，貴人相也。有形堪敬，福人也。有色可重，媚人也。骨格隆峻，道藝人也。擁肉肥光，徒使人也。面貌，凹凸，庸賤人也。眼多紫色，剛烈人也。眼多赤色，惡性人也。眼多白色，淫邪人也。眼多黃色，疾病人也。眼多青色，真貴人也。眼目低垂，離別人也。眼帶雌雄，百般人也。

Some men have the appearance of women, while some women have the features of men. If a woman has bright and flashy eyes, large eyes, a strong voice, rough skin, and long strides, this is considered a poor appearance. If a man has small eyebrows, fine eyes, a pale face, a shrill voice, is inconsiderate in his dealings, and speaks weakly, this is considered a poor appearance. Those who command respect and are feared are the signs of a nobleman. Those whose appearance is dignified and impressive are people with good fortune. Those whose features are beautiful and attractive are considered charming. Those with a tall and upright bone structure are likely to be people who practice spiritual cultivation or possess special skills. Those who are fat and oily are people who are used by others. Those with an uneven face are considered ordinary and lowly. If the eyes have a lot of purple color, the person is fierce and strong-willed. If they have a lot of red color, the person is fierce and cruel. If they have a lot of white color, the person is immoral. If they have a lot of yellow color, the person is sickly. If they have a lot of green color, the person is truly noble. Those who have their eyes low and drooping will experience many partings in life. Those whose eyes are one male and one female in shape are inconsistent and unpredictable, indicating a fickle and changeable nature.

印有紅字宜官，兩道紋者主刑，一道印者破印不善，有八字者貴，潤者得助，行滿無瘢痕痣者貴。項有雙條細者，貴；無肉，成敗多也。腰欲圓，不欲滿，足欲方厚，此貴相也。眉不欲早生毫，年壯不欲早肥，肥不欲氣喘，夭相也。印堂闊而不富，何也？多是竣高不平，手平背大，根氣堅牢。

There is a red-shaped mark on the forehead, which is favorable for holding an official position; two vertical lines indicate a tendency to suffer punishment; a single line cutting across the forehead is unfavorable; an 'eight' shaped mark indicates high status. A smooth and moist color on the forehead indicates receiving help from others. A full and properly shaped forehead without scars or black spots indicates high status. Two fine tendons visible on the neck indicate high status; a lack of flesh on the neck suggests a life full of ups and downs. The waist should be round and solid, but not overly swollen; the feet should be square and solid, all of which are signs of high status. Thick and long eyebrows appearing too early are not good; becoming overweight too early in middle age is also not good, and if overweight with shortness of breath, it indicates a short life. Why do some people have a broad forehead but are not wealthy? Mostly because although the forehead is high, it is not level. People with flat and thick palms and broad backs have strong foundational energy.

臍乃一身脈絡所聚之地，欲得深大。深大者，乃福壽之人。淺小者，極下愚亦夭。臍深容李，富貴自起，不可太突。無智無慧。臍生毛者，主大貴。生近陰者，主下賤愚僻。臍圓如錢，富貴百年。又云，臍為五臟之總，欲深闊，不欲淺凸。紫黑者，為上。有橫紋者，主有壽。

The navel is the place where all the meridians converge in the body. It should be deep and large. A deep and large navel indicates a person who is blessed with fortune and longevity; a shallow and small navel signifies extreme dullness and a short life. If the navel is deep enough to hold a plum, wealth and honor will naturally arise. However, the navel should not be too protruding outward, as those with a protruding navel lack wisdom. If there is hair around the navel, it signifies great wealth and status; if the hair grows lower, near the genital area, it indicates low status, dullness, and peculiar behavior. A navel that is round like a copper coin signifies a long and prosperous life lasting for a hundred years. Another saying states that the navel is the convergence of the five internal organs, so it should be deep and broad, not shallow and protruding. A purple-black navel is considered the best, and a horizontal mark on the navel signifies longevity.

神者藏於目，男子有者貴。骨在額，天倉有氣色者貴。馬在兩天倉兩頰骨耳邊，謂之貴。人有四馬，乘其四馬車，若求進之人，四馬不肥塵暗者，終身不貴，縱有成立，亦不多時。馬有白色者，主行人半途而回；有紅黃色，主吉昌；有青黑色者，主道路死亡之象。

The concepts of spirit, bone, and horse are considered together in physiognomy, known as "spirit, bone, and horse appearance." The "spirit" is said to reside in the eyes; a man with spirit in his eyes is destined for wealth and honor. The "bone" is observed on the forehead, particularly in the Heavenly Granary area; a good complexion there indicates wealth and honor. The "horse" refers to several areas: both Heavenly Granaries, the cheeks, and the sides of the ears. If these areas are well-developed, it signifies wealth. A person has four horse positions on the body, like riding a chariot drawn by four horses. If those four positions are not full and are covered with a layer of dull dust, the person will never achieve wealth, even if they achieve something temporarily, it will not last long. If the horse positions show white, it indicates that someone going out will return halfway. If they show red or yellow, it signifies good fortune and prosperity. If they show blue or black, it is an omen of death on the road.

正猴人建節，單猴人萬貫，像猴人足富貴自立，耍猴形貧賤。正牛形人二品。熊形人四品，偏熊人萬貫，行熊敗熊貧賤。正虎形人建節，象虎形人七、八品官，盡虎形人十萬貫，權虎形人萬貫，臥虎、病無形貧賤心乖。鳳形人作宰輔。猴形倉庫陷者，身背向前合，齒細青唇高，耳不分明，鼻高年壽低，眼上輪覆下，眉如角，天圓而短，頰高聳，肩行掉臂。單猴有克陷像猴。耍猴人笑語無度，行不依徑。

The method of examining physical form is based on taking the shape of animals as a model. A person with a pure monkey form can establish a military post and be granted a title. A person with a single monkey form has great wealth. A person who resembles a monkey is wealthy and self-sufficient, capable of standing on their own. A person with a playful monkey form is poor and lowly. A person with a pure ox form can attain an official rank of second class. A person with a bear form can attain an official rank of fourth class. A person with a biased bear form has great wealth, while those with forms of "walking bear" or "defeated bear" are poor and lowly. A person with a pure tiger form can establish a military post. A person resembling a tiger can attain an official rank of seventh or eighth class. A person with a complete tiger form has ten thousand taels of silver, and a person with a powerful tiger form has a thousand taels. Those with forms of "lying tiger" or "sick tiger" who lack proper shape are poor and lowly, and have a perverse heart. A person with a phoenix form can serve as a prime minister and assistant to the emperor. The specific features of a monkey form are: the Heavenly Granary and Earthly Repository are low and sunken, the body curves forward at the back, the teeth are fine and bluish, the lips are high and upturned, the outline of the ears is unclear, the nose bridge is high but the area above the eyebrows and the area above the eyes are sunken, the upper eyelid covers the lower eyelid, the eyebrows are upright like horns, the forehead is round and short, the cheeks are high, and when walking, the shoulders are swayed and the arms are flung out. A single monkey form is a monkey form with some damage or sunken features. A person with a playful monkey form laughs without restraint and walks without following the proper path.

虎形上尖下闊，頭短而圓，項粗，背骨高有肉髻，眼白晴帶紅，黑暗帶黃，鼻山根微低，年壽潤，鼻頭露竅，口闊紅潤，聳肩行，頦方，指短腳短，腰背微曲，食如連雷，睡乃哮吼，秉生殺之權。像虎人有克陷者，有一於此，不為像虎人也。盡虎人腰長睜目，手足發有威風中，行愛低頭，坐握手，視物不轉晴。權虎人減半。餓虎病虎，面肥身瘦，眼無神，容貌不光澤。

People who resemble a tiger have a narrow upper body and a broad lower body, a short and round head, a thick neck, high shoulders with a lump on top, red threads in their white eyes, dark black eyes that appear yellowish, a slightly low nose bridge with moist and lustrous areas around the nose, slightly exposed nostrils, a broad and red mouth, shoulders raised when walking, a square chin, short hands and feet, a slightly curved waist and back, and make loud eating sounds like continuous thunder and snoring sounds like a tiger's roar. Such people hold power of life and death. If someone resembling a tiger has any defects or depressions, they are no longer considered to resemble a tiger. Fully resembling a tiger, they have a long body, round eyes, and display authority in their movements. They tend to walk with their head lowered, hold their hands together when sitting, and keep their eyes fixed without moving when looking around. Those who resemble a tiger but with reduced power have half the strength. As for the hungry tiger and sick tiger types, they have a swollen face but a thin body, lack eye shine, and their appearance lacks luster.

牛形人面長項禿，賓稀，額有肉角，行步詳緩，有心謀，眼有紅縷，鼻聳直，頦微尖粗也。正熊人面方頭圓，項粗，行不掉手，腰軟，身上毛須多，愛拭唇鼻，準圓，頦方，耳聳，上下勻停故也。行熊敗熊，氣清身瘦，不識網常，少信實也，鳳形眉細長髮，胡清疏每有凌雲這志。鼻沖直，身細長。餘外形當細求之，不出乎此類矣。

A person with the face of an ox has a long face, a bald neck, sparse hair at the temples, a prominent flesh on the forehead like a horn, walks calmly and slowly, has plans in mind, has red threads in the eyes, a straight nose, and a slightly pointed and thick lower jaw. A pure bear face is square on top and round on the bottom, has a thick neck, walks without swinging the arms, has a flexible waist, has abundant body hair and beard, often wipes the lips and nose, has a round nose tip, a square lower jaw, and upright ears, with the whole body well proportioned. There are also types like the walking bear and the defeated bear, whose qi is clear but body is thin, who do not understand the principles of propriety and ethics, and lack trustworthiness. A person with the face of a phoenix has fine eyebrows and long hair, a clear and sparse beard, often harbors lofty ambitions, has a straight nose bridge, and a slender body. There are also other forms, which should be carefully examined, but they do not go beyond these main categories.

聲至喉而沉響者貴。在喉而出響者，須自立，發於中年。先響而後破者，無朋友獨強，主先富後貧。先低而後高遠者，主不得祖力，中年貴，發於千人之上，善相也。前後勻響者，無破也，主長富貴。婦人有此聲者，欲清而輕氣，欲調而不急，主榮貴旺夫，自身守郡國夫人。先高後低者，妨前夫，主淫。先低後高，主祖不高，須自立，亦妨前夫。重濁遠振者，主富，妨夫多矣。重濁而短者，主身貧賤。若破者，斗亂之人也，主夫不和。若八限中無氣，終身貧賤，不令相也。前言千尺之索者行也，穿滿者大貴，取盡者為大殺，行在眉，鍾呂二真人為證也。

The voice originates from the dantian, rises to the throat, and is deep, thick, and resonant, indicating a noble and prosperous destiny. If the voice only echoes within the throat, one must rely on oneself and achieve success in middle age. If the voice starts bright and clear but later breaks apart, it indicates lack of friends' support, acting alone and being strong-willed, leading to wealth first and then poverty. If the voice starts low and then becomes high and far-reaching, it means no help from ancestors, achieving nobility in middle age, and surpassing a thousand people, which is a good sign. If the voice is evenly resonant and clear throughout without breaking, it indicates long-term wealth and prosperity. For women, if their voice has these characteristics, it should also be clear and light, with a harmonious and not hurried tone, indicating honor, benefiting the husband, and being eligible for the title of a lady of a county or state. If a woman's voice starts high and then becomes low, it harms the previous husband and indicates promiscuity; if it starts low and then becomes high, the ancestral fortune is not high, requiring self-establishment of a household, and also harms the previous husband. A voice that is heavy and resonant over a long distance indicates wealth but harms the husband more. A voice that is heavy and short indicates personal poverty and low status. A voice that breaks indicates a quarrelsome and troublesome person, leading to discord with the husband. If there is no color visible in the eight limits, one will be poor and lowly all one's life, which is not a good sign. The previous mention of the thousand-foot rope refers to 'movement' (行): a rope fully threaded is a great blessing, while a rope completely drawn out is a great calamity. 'Movement' is observed on the eyebrows, according to the teachings of the two immortal sages, Zhongli Quan and Lü Dongbin.

夫形以養血，血以養氣，氣以養神。故形全則血全，血全則氣全，氣全則神全也。孟子曰：今夫蹶者趨者是氣也，而反動其心，是知神能養血與氣，神托氣而安也。氣不和則神暴而不安。能安其神者，其惟君子乎，宜細而辨之，乃為善也。寤則神遊於眼，寐則神遊於心，是其神出於形，為形之表也。亦猶日月災之光外萬物，而其神固在於日月之內也。夫眼明則神表，昏則神濁。清者貴，濁者賤。清者寤多而寐少，濁者寤少而寐多，能觀其寤寐，則知人貴賤也。

The body nourishes the blood, the blood nourishes the qi, and the qi nourishes the spirit. Therefore, if the body is strong, the blood is strong; if the blood is strong, the qi is strong; if the qi is strong, the spirit is strong. The Book of Mencius says: When a person falls or runs, it is the qi that is at work, but it can also affect the heart. Thus, the spirit can nourish the blood and qi, yet the spirit relies on the qi to be stable. If the qi is not harmonious, the spirit becomes restless and unsettled. Only the gentleman can properly manage his spirit. This point should be carefully discerned to be good at judging people. When a person is awake, the spirit is active in the eyes; when asleep, the spirit is stored in the heart. This shows that although the spirit originates from the body, it is an external manifestation of the body, like the light of the sun and moon that shines upon all things outside, while their essence remains within the sun and moon. Clear eyes indicate a bright spirit; dim eyes indicate a murky spirit. A clear spirit is associated with nobility, while a murky spirit is associated with lowliness. Those with a clear spirit are awake more and sleep less; those with a murky spirit are awake less and sleep more. Observing a person's state of being awake or asleep can reveal their status of nobility or lowliness.

若面壯上，耳有圓珠，額似熨平，眼中秀有神，初年及第。額要圓，眼要神或有秀，若鼻聳直，中年及第。眼要神秀，鼻要附耳，四海方圓，末年及第。三齊必正，四品官也。四齊人入廟堂，若四齊有一缺，必建節。三齊之下，二齊之上，定難立也。若虎形人必建節，偏虎形人四、五品，權虎人主十萬貫。睡如哮吼，食如連雷，盡虎萬貫，餓虎貧賤。正熊人七、八品官，偏熊人三萬貫。行熊敗熊主貧賤。猴人入廟堂，正猴人建節。象猴人足富貴，偏猴人三萬貫，單猴人萬貫，耍猴人貧賤。依此五行之理，推其富貴貧賤，以類推之，觸類而長之，其他一切飛行之狀，皆可知也。所以舉一隅而不以三隅反。

The face is full and robust, with round and smooth hanging ears, a forehead as smooth as if ironed, and eyes that are clear and bright. Such a person will pass the imperial examinations early in life. The forehead should be full and round, the eyes should be bright or clear, and the nose should be high and straight, and then the person will pass the examination in middle age. The eyes should be bright and clear, the nose should match the ears and bow towards them, the mouth should be round and square, and then the person will pass the examination in old age. If all three 'alignments' are correct, one can hold an official position of the fourth rank; if all four 'alignments' are correct, one can serve in the imperial court; if one of the four 'alignments' is missing, one will still be able to hold a military post and be granted a title; if one is between three and two 'alignments', it will be difficult to establish oneself. Those with the form of a tiger will surely hold a military post; those with a partial tiger form will hold an official position of the fourth or fifth rank; those with a power tiger form will have a fortune of ten thousand taels of silver; those who sleep with snoring like a tiger's roar and eat with sounds like thunder have the form of a tiger and will have a fortune of ten thousand taels of silver; those with the form of a hungry tiger will be poor and lowly. Those with a pure bear form will hold an official position of the seventh or eighth rank; those with a partial bear form will have a fortune of three ten thousand taels of silver; those with a walking bear or a defeated bear form will be poor and lowly. Those with the form of a monkey can serve in the imperial court; those with a pure monkey form will hold a military post; those with a similar monkey form will be rich and self-sufficient; those with a partial monkey form will have a fortune of three ten thousand taels of silver; those with a single monkey form will have a fortune of one ten thousand taels of silver; those with a playful monkey form will be poor and lowly. By using the principles of the Five Phases to judge a person's wealth and poverty based on their physical form, one can infer the fortune of all other birds and animals in the same way. Therefore, Confucius said that if one cannot use the other three parts to infer from one part, there is no need to teach further.

母豬肥人肥在二十年以下，十五以上者，不過三十七八亡也，如食不淋漓者，善終。宗豬肥人肥在二十以上，二十五以下，如不食肉，善終；若食肉者，不過四十五、六亡也。若四十以上肥者，謂之福肥長壽。如婦人骨頭尖者，必棄前夫，後寵富夫，此人無德，主殘疾夭亡，及絕嗣，積德減半。又注馬在左右倉肉高彩紅色如小錢大是也。剛骨如指甲，紅潤在天中是也。又人有五象，南人似北人，貴；北人似南人，賤。南人面如雞子，北人面如斗底樣是也。

The term "mother pig fat" refers to people who become fat when they are between fifteen and twenty years old. Such people are unlikely to live beyond thirty-seven or thirty-eight. However, if they eat with moderation and do not eat slowly or excessively, they may live a long life. The term "ancestral pig fat" refers to people who become fat between the ages of twenty and twenty-five. If they avoid eating meat, they may live a long life; but if they have a strong preference for meat, they are unlikely to live beyond forty-five or forty-six. Those who become fat after the age of forty are called "blessed fat," which indicates a long life. Women with sharp and narrow bones are destined to abandon their first husbands, remarry and be favored by wealthy men. Such women lack virtue and are likely to suffer from disabilities, early death, and childlessness. However, if they accumulate virtue and do good deeds, the misfortunes can be reduced by half. There is also a supplementary note: the term "horse" refers to the area around the Heavenly Granary, where the flesh is high and the complexion is bright red, with the red area about the size of a coin. "Hard bone" refers to a small, red, rounded bump on the Heavenly Center, about the size of a fingernail. Humans also have the five directions' appearances: those from the south who look like northerners are destined for high status, while those from the north who look like southerners are destined for low status. Southerners usually have round, egg-like faces, while northerners usually have square, broad faces like the bottom of a basin.

神骨馬象者俱全，大富貴。十指如瓶瓦，雙背全然厚，足下要平平。若神骨馬象俱不全者，亦常人之命民，相雲非高命也。夫人有四馬，乘其四馬車，生在孔雀之窩，初年建節。生在孔雀之門，中年建節。生在仙鶴之家，末年建節。在孔雀之家，馬速貴速賤也。富貴要聰明，指甲如瓶瓦，足下更平平，止於富也。

The four qualities of spirit, bone, horse, and image must all be present for great wealth and high status. The ten fingers should be round and thick like a clay pipe, the back should be solid and thick, and the soles of the feet should be full and flat. If none of these four qualities are present, then one's fate is that of an ordinary commoner, and the book of physiognomy says this is not a high destiny. A person has four horse positions on the body, as if riding a chariot drawn by four horses: if the horse position is on the "Peacock's Nest," one will achieve official rank early in life; if it is on the "Peacock's Gate," one will achieve official rank in middle age; if it is on the "Crane's Home," one will achieve official rank in old age; if it is only on the "Peacock's House," then one will rise to power quickly but also fall quickly. To attain wealth and honor, one must also be intelligent; if one only has thick fingers like a clay pipe and flat soles, then one can only be rich, not noble.

眉尖眼雙豎，赤縷貫瞳神。氣亂精神急，凶亡不保身。骨節粗無比，言高似虎威。鼻樑垂劍脊，兇暴必身危。羊眼口尖掀，身粗坐更偏。色焦神氣露，因此喪天年。賓反若無德，凶亡為氣豪。眼斜賢更避。須中小人刀。橫肉三拳面，微微貫赤筋，目圓睛白凸，性暴是凶人。

The eyebrows are sharp, the eyes are rolled back, and red veins run through the pupils; the breath is disordered and the expression is restless: such a person will meet a violent death and not be able to preserve their life. The bones are extremely thick and large, the voice is loud like a tiger's, and the nose bridge is like an inverted sword blade: the nature is fierce and violent, and they will surely encounter danger. Born with a sheep's eye, a pointed mouth with lips raised, a clumsy body, and sitting crookedly, with a dry and withered face and a spirit that is exposed: thus they will lose their natural lifespan. Those with hair growing backward who also lack virtue will meet a violent death due to their arrogance. Those with slanted eyes should be avoided by the virtuous, for they must beware of the knives of petty people. There is a mass of flesh across the face, resembling three fists side by side, with faint red veins running through, the eyes are round and the whites of the eyes are protruding: their nature is fierce and violent, and they are evil people.

刑殺帶豪強，知君主惡傷，眼頭尖尾大，心暴必強梁，眉亂凶神起，雙眸帶殺光。額尖通口聚，虎口遇豺狼，兩眼傾如劍，雙眉起似槍，莫教身帶殺，垂淚赴專幢。睡眼開還合，惟嫵露白晴。假饒形相善，生不保前程。口闊無收拾，形粗眼帶凶。莫教神氣暴，賊死向山中。

A person who appearsvicious and fierce with a violent and aggressive demeanor is likely to suffer from misfortune and injury. If someone has sharp eyes with a large eye tail, their nature is cruel and violent, and they are bound to be a strong and ruthless person. If the eyebrows are scattered and Inauspicious Spirit is evident, and the eyes have a killing light, along with a sharp and narrow forehead that narrows down towards the mouth, this is a very dangerous appearance, like entering the mouth of a tiger and encountering wolves. If the eyes slant and look like two swords, and the eyebrows stand straight like two spears, one must never allow such a person to carry a killing aura, otherwise they will eventually be led to the execution ground with tears in their eyes. When sleeping, if the eyes are half-open and half-closed, with only the whites of the eyes visible, even if other features are favorable, their career will not be safe. If the mouth is wide and lacks restraint, and the appearance is coarse and stupid with a凶 look in the eyes, one must never let their spirit be fierce and violent, for they will end up dying as a thief in the mountains and forests.

粥衣生兩耳，面色帶烏塵。既竭天精位，腎也，看看喪汝身。黃點滿天倉，乾焦色不揚。也應脾有疾，積久見身亡。面白皮膚薄，胸高氣不舒。髮焦髭賓赤，肺病定難除。青氣浮光見，唇焦眼肉乾。木衰嫌面黑，尤忌鼻頭酸。神亂及神凝，心君定可疑，脈紅須見血，傷損更無時。

Both ears are covered with a thin layer resembling dry rice soup, and the face has a dark dusty appearance: this indicates that the innate vital energy has already dried up, indicating damage to the kidneys and a looming risk of death. If the Heavenly Granary area is full of yellow spots and the color is dry and dull, this suggests a disease in the spleen, which will eventually lead to death. If the face is pale and the skin is thin, the chest is high and the breathing is restricted, the hair is dry and the beard and sideburns are red, this indicates a lung disease that is definitely difficult to cure. If there is a faint greenish glow on the face, the lips are dry and the skin around the eyes is dry, this indicates a decline of the liver wood, and it is especially dangerous if the face turns black again, particularly if the tip of the nose feels uncomfortable. If the person's mind is sometimes confused and sometimes呆滞, the heart, which is the 'sovereign organ,' is certainly suspicious of illness; if the pulse is red, there will be bloodshed and injury at any moment.

縮辱並露齒，神迷色帶煙。三長連二短，那得保終年。肉重皮膚急，神強氣不舒。結喉並露齒，應死在中途。氣短精神慢，眉濃眼色乾。賓焦唇更白，指日伴青蠻。暗黑雲煙起，形虧骨不漏。眼斜神更亂，四九定歸空。口細胸前凸，頭低視不昂。肥人如氣促，妻子守空房。

The neck is short, the teeth are exposed, the expression is confused, and the face appears as if covered with a mist; there are three long parts and two short parts on the body, with the lengths not matching: such a person cannot live to an old age. The body is thick with flesh but the skin is tight, the expression is forced and the breath is not smooth; the Adam's apple is prominent and the teeth are exposed: this person is destined to die prematurely. The breath is short, the spirit is dull, the eyebrows are thick but the area around the eyes is dry, the hair at the temples is yellowed and the lips are pale: he will soon join the graves. A dark mist appears on the face like rising clouds, the body is weak but the bones are not visible; the eyes are slanting and even more scattered: he will certainly die at thirty-six. The mouth is small and the chest is prominent, the head is always low and refuses to look up; if a fat person also has rapid breathing: his wife will have to remain alone in the house.

許負謂七寸之面，不如一寸之心，七寸之面易見，一寸之心難測。積行者難相，損已益人為樂；帶殺人難相，害人安已為樂。斯二端故難相也。眉毛早白者不得壽。二十生毫，三十死。三十生毫。四十死。四十已上生毫者。主壽長，有重眉者呼為後印堂心定，四十六七已上發財也。

Xu Fu, a skilled face reader from the Han dynasty, said: A face seven inches in length is not as valuable as an inch of the mind. The face is easy to see, but the mind is hard to measure. Those who accumulate virtue and do good deeds are difficult to read, for they take pleasure in sacrificing themselves for others. Those who carry a killing aura are also difficult to read, for they take pleasure in harming others to secure their own safety. These two types of people have hearts that do not match their appearances, hence they are difficult to read. Those whose eyebrows turn white early are unlikely to live long. If someone grows white hairs at the age of twenty, they will die by forty. If they grow them at thirty, they will die by forty. If they grow them after forty, they are likely to live long. Those born with double eyebrows are called "post forehead" by face readers. Such people have calm minds and strong energy, and they are likely to become wealthy starting from around the age of forty-six or forty-seven.