Ren Lun Da Tong Fu (人倫大統賦)

夫閱人之道，氣色難辯，骨法易明。骨法者，四體之幹，有形象列部分，一成而不可變，欲識貴賤、貧富、賢愚、壽天，章章可驗矣。至於氣色通於五臟之分，心為身之君，志為氣之帥，心志有動氣必從，氣從則神知，神知則色見，如蜂排沫，蠶吐絲，隱現無常，欲別旺相、定休咎，於氣色則見矣，非老於是者不能。若精是術，必究是書，是書蔓延於世甚夥，苟不抉擇而欲遍覽，猶入海澐沙，成功幾日。

The method of evaluating people's character is most difficult when looking at "qi color" and easiest when looking at "bone structure."所谓 "bone structure" refers to the skeletal framework that supports the limbs and torso, which has a fixed shape and is located in specific parts of the face and body. Once formed, it does not change. It is possible to judge a person's status, wealth, wisdom, longevity or short life by examining it, and each aspect can be verified. As for "qi color," it connects to the five internal organs. The heart is the sovereign of the body, and will is the commander of qi. When the mind of the heart moves, qi follows. When qi moves, the inner spirit perceives it, and when the spirit perceives it, color appears on the skin. This change is subtle, like the foam of a bee or the silk of a silkworm, appearing and disappearing without a fixed pattern. To discern the prosperity, decline, and destiny of qi, and to judge future fortune or misfortune, one must look at the qi color. This is something that only those with many years of experience in this field can do. If one wishes to master physiognomy, they must thoroughly study the physiognomy texts. However, there are too many physiognomy texts circulating in the world. If one tries to read them all without careful selection, it is like trying to count the sand in the sea, and one will never achieve anything.

善乎，金尚書張行簡《人倫大統賦》與芟諸家之冗繁，撮百世之機要，提綱挈領不三二千言，囊括相術殆盡，條目疏暢而有節，文辭華麗而中理，其心亦勤矣，是以初入其門者，未免鑽仰之勞，僕觸僭竊之非，以鮮聞管見，附註音釋其下，仍括諸家之善以解之，目之曰音注集解，庶使學者有所依藉。然而知面之部分，莫知適從，亦徒勞耳。

The book "Renlun Datong Fu" written by Zhang Xingjian, a high official of the Jin Dynasty, is indeed a good work: it eliminates the redundant and repetitive parts of previous physiognomy texts, distilling the essential points passed down through generations. The whole text is only a couple of thousand characters, yet it almost includes all the content of physiognomy. Its sections are clearly organized and well-ordered, with elegant and reasonable language. The author's effort is truly arduous. Because the text is concise, beginners may find it difficult to understand and need to put in some effort to study and admire it. I, Xue Yannian, have dared to face the criticism of plagiarism and, based on my limited knowledge and partial understanding, added annotations and phonetic explanations to the text, and also collected appropriate statements from various physiognomy books to explain it. I titled it "Yin Zhu Ji Jie" in hopes of providing some guidance for those studying physiognomy. However, to be honest, if one only understands the annotations but does not know where the various facial features are located, reading it will be of no help, and it will still be a waste of effort.

面圖世傳者多指龜為鰲，近獲郤陽簿李庭玉所圖面部，凡六其部分，行運氣色骨法紋痣至真且悉，其義愈明而意愈彰，可為發蹤指示之標的也。故弁諸賦首，庶學者披圖按賦，相為表裡，決人凶吉如示諸掌，可謂胸中天眼不枯矣，豈無補哉？雖然，獲兔魚必由筌蹄，能樂學必興其藝，有心於是，而欲齊唐舉之肩，接許負之踵，諒亦不能不自此始爾。皇慶二年蒼龍癸丑端陽日秋潭薛延年壽之序。

The facial diagrams commonly found in the world are mostly confused, mistaking the tortoise for the giant鳌. Recently, I obtained a facial diagram drawn by Li Tingyu, the county magistrate of Xiyang, divided into six parts. It accurately and thoroughly depicts the flow of years, complexion, bone structure, markings, and moles, making the meaning of the essay clearer and more evident, sufficient to serve as a guide. Therefore, I place it before the essay so that those studying physiognomy can compare the diagram with the essay, one as a surface and one as a core, verifying each other. Judging people's fortune and misfortune becomes as clear as looking at one's own palm. It can be said that the "heavenly eye" within one's chest will no longer dry up. Can this not be helpful? Although so, catching rabbits requires a net, fishing requires a bamboo basket; tools are only the means to start with. If one truly enjoys learning, skill will naturally improve. Those who are genuinely interested in this field, wishing to stand on the shoulders of Tang Ju, the skilled physiognomist of the Warring States period, and to continue the tradition of Xu Fu, the female physiognomist of the Han dynasty, must surely begin from here. This is the preface written by Xue Yannian on the Dragon Boat Day of the second year of Huangqing, the year of Guichou.

貴賤定於骨法，憂喜見於形容。〔凡人賢愚、貴賤、修短、吉凶、成敗、利鈍，皆定於骨法也。骨為君，肉為臣，骨肉慾其相輔為貴，若露骨肉薄者主於下賤。憂喜乃未來之事，人莫能知。憂喜未分，則氣色朝夕發於面部，青憂疑，赤口舌，白哭泣，黑死墓，黃喜慶。〕

The essay states: Whether a person is noble or lowly is determined by their bone structure; whether they will face worries or rejoice is shown by their appearance and complexion. Xue Yanyuan explains: The wisdom or foolishness, nobility or lowliness, longevity or short life, good fortune or misfortune, success or failure, smoothness or difficulty of a person are all determined by their bone structure. Bones are like a ruler, flesh like ministers; bones and flesh must complement and support each other to form a noble appearance. If the bones are prominent and the flesh is thin, it indicates a life of low status. Worries and joys are events yet to happen, which a person cannot foresee. Before worries and joys are clear, the complexion will first appear on the face: a pale complexion indicates worry and suspicion, a red complexion indicates disputes, a white complexion indicates mourning, a black complexion indicates death and funerals, and a yellow complexion indicates good fortune arriving.

悔吝生於動作作之始，成敗在乎決斷之中。〔悔吝者，吉凶末見，人情雖知喜利而避害，莫知緣害而見利。《易》曰：吉凶悔吝，生乎動也。成敗者得失之本也。人之所謀當剛斷而不可狐疑，故舉動所謀能決則必成，少疑則事亂。〕

The explanatory text says: Regret and sorrow arise at the moment of taking action. Success and failure depend on the single thought at the moment of decision. The commentary explains: The term 'regret and hardship' refers to the stage before good or bad outcomes become evident. Human nature usually knows only to pursue what is pleasant and beneficial, and avoid what is harmful, but does not understand that harm can sometimes lead to benefit. The Great Treatise of the Zhou Changes states: Good, bad, regret, and hardship all arise from action. As for success and failure, they are the fundamental aspects of gain and loss. When people plan matters, they should be resolute and decisive, not hesitant. Therefore, if one can make decisions promptly at the moment of action, the matter will surely succeed; a slight hesitation will cause disorder. (Note: The explanatory text says 'actions begin with '作' (action), but the original text has the word '作' repeated.)

氣清體贏，雖才高而不久。神強骨壯，保遐穀以無窮。〔氣清體羸者，謂之形神不足，常以不病似病，雖有文學高才，終無遠壽。人之壽夭皆在神氣骨法所主，若神強骨壯，必享遠年之壽。〕顏如冠玉，聲若撞鐘。〔冠玉者，美玉也。人顏色要瑩然溫潤，若美玉無瑕乃貴。鐘聲良久不絕，人聲發於丹田，貴乎深遠。若淺短蹇澀破散，夭賤之相也。〕

The essay states: Although the qi is clear and bright, if the body is weak, even with outstanding talent, one cannot live long; those with strong spirit and sturdy bones can enjoy a long and endless life. The commentary explains: Clear qi and weak body is called "insufficient form and spirit," such people often appear healthy but seem ill, even with high literary talent, they will ultimately not live long. A person's lifespan is determined entirely by the three factors of "spirit," "qi," and "bone structure." As long as the spirit is strong and the bones are sturdy, one will surely enjoy a long life. The essay further states: The complexion is like a beautiful jade on a hat, and the voice is like a bell's sound. The commentary explains: "Jade on a hat" refers to the beautiful jade attached to a hat. A person's complexion should be bright and lustrous, like flawless jade, which is considered a noble appearance. When a bell rings, its sound lingers long; a person's voice originates from the "dantian," and it is also valued for being deep and resonant. If the voice is shallow, short, rough, or broken, it indicates a short life and low status.

四瀆最宜深且闊，五獄必須穹與隆。〔四瀆最宜深闊，崖岸有川流之形，不為漫散破缺。五嶽要有峻極之勢。〕五官欲其明而正，六府欲其實而充。〔五官者，一口、二鼻、三耳、四目、五人中，欲其明而端正，不宜孤露偏邪。六府者，兩輔骨、兩顴骨，兩頤骨，欲其充實相輔，不欲支離孤露。〕一官成十年貴顯，一府就十載富豐。〔此五官中但一官成就，則享祿十年。此六府中若一府就，則十載豐足。〕

The essay states: "The four great rivers" are most suitable to be deep and wide, "the five mountains" must be high and prominent. The commentary explains that physiognomy compares the ears, eyes, mouth, and nose to the four great rivers, namely the Yangtze, Yellow River, Huai River, and Ji River, called "the four great rivers." They should be deep and wide, with clear edges like riverbanks, showing a flowing water trend. They must not be scattered, disordered, or missing. "The five mountains" refer to the forehead as the southern mountain, the chin as the northern mountain, the nose as the central mountain, and the left and right cheekbones as the eastern and western mountains. They should have the majestic and towering appearance of mountain peaks reaching the top. The essay also says: "The five organs" should be clear and upright, "the six府" should be full and plump. The commentary explains that the five organs are the mouth, nose, ears, eyes, and the middle part of the face. They should be clear and upright, not isolated, exposed, or crooked. The six府 are the two side cheekbones, the two cheekbones, and the two jawbones. They should be full and plump, with mutual support, not fragmented or isolated peaks. The essay also says: if one of the five organs is well formed, there will be ten years of official rank; if one of the six府 is well formed, there will be ten years of wealth. The commentary explains that if one of the five organs is well formed, one will enjoy ten years of official position; if one of the six府 is well formed, one will have ten years of abundance.

房玄齡龍目鳳晴三臺位列，班仲升燕頷虎頸萬里侯封。〔唐房玄齡龍目鳳睛，則三臺顯貴。漢班超燕頷虎頸，封定遠侯，鎮撫萬里之外。〕英眸兮掣電，豪氣兮吐虹。〔英眸者，瞻視儼然，目若掣電，眼如鷹視，轉瞬之余謂神彩射外也。豪傑者，言詞磊落，志氣崢嶸，若吐虹霓。〕

The essay says: In the Tang dynasty, Fang Xuanliang was born with dragon eyes and phoenix eyes, thus attaining the position of a high-ranking official; in the Eastern Han dynasty, Ban Chao (style name Zhongsheng) had a swallow-like lower jaw and a tiger-like neck, thus being granted a title of marquis in the distant western regions. The commentary says: In the Tang dynasty, the prime minister Fang Xuanliang had eyes like dragons and eyes like phoenixes, so he held the high position of the "Three Palaces" (the three highest officials). In the Han dynasty, Ban Chao had a thick lower jaw like a swallow's and a strong neck like a tiger's, later serving as an envoy to the Western Regions, being granted the title of Dingyuan Marquis, and governing territories thousands of miles away. The essay also says: The eyes of outstanding talents flash like lightning, and the spirit of heroes bursts forth like a rainbow. The commentary says:the so-called "bright eyes" refers to looking at people with a solemn expression and eyes like lightning, with a gaze sharp as an eagle's, shining out suddenly.所谓 "heroic spirit" refers to speaking with integrity and a lofty spirit, like spitting out a rainbow from the mouth.

若賦性凶惡禍必及，如修德惕厲祿永終。〔凡人賦性凶惡，禍必及身，終當暴死。若人常能修身慎行，則祿位永保其終。〕上長下短兮萬里之雲霄騰翼，下長上短兮一生之蹤跡飄蓬。〔人身腰長腳短，如躭雕飛翔霄漢，摩空萬里之資也。人若腳長腰短，則一生蹤跡飄零流落，老於他鄉。〕

The essay states: If one's nature is cruel and fierce, calamity will surely befall them; if one cultivates virtue and remains ever cautious, they may retain their official rank and prosperity until old age. The commentary explains: Those born with a cruel and fierce nature will inevitably face misfortune, and often meet a violent end. But if one constantly cultivates their character and acts with prudence, they may retain their official position and status throughout their life. The essay further states: Those whose upper body is long and lower body short can soar like a crane for ten thousand miles; those whose lower body is long and upper body short will spend their lives like floating hemp grass, drifting aimlessly. The commentary explains: If a person has a long torso and short legs, they are like a hawk soaring in the sky, possessing the ability to travel thousands of miles. If a person has long legs and a short torso, they will spend their life wandering and eventually die in a foreign land.

惟人稟陰陽之和，肖天地之狀。〔人稟陰陽正氣而生，誠與天地參矣。〕足方兮象地於下，頭圓兮似天為上。〔足欲軟而厚者，乃富貴之相。天尊地卑乾坤定矣，故足方象地，頭圓象天。頭圓足方者富貴，頭小足薄者貧賤。〕

The explanatory text says: Only when humans receive the harmonious combination of yin and yang energies do their forms imitate the shapes of heaven and earth. The commentary explains: Humans are born from the upright and balanced energies of yin and yang, and thus can be rightfully included among the 'three elements' along with heaven and earth. The explanatory text also says: Feet are square, symbolizing the earth below; heads are round, symbolizing the heaven above. The commentary says: Feet should be soft and thick, which is the appearance of wealth and honor. The Great Treatise of the Zhou Changes explains that heaven is above and esteemed, while earth is below and humble, thus determining the positions of the trigrams Qian (Heaven) and Kun (Earth). Therefore, square feet are symbolic of the earth, and round heads are symbolic of the heaven. Those with round heads and square feet are wealthy and honored, while those with small heads and thin feet are poor and lowly.

音聲比雷霆之遠震，眼目如日月之相望。〔音聲者，人之號令，可以及人，故曰如雷霆之震。天之日月能照萬物，人之眼目能知萬情，故眼目猶天之日月也。〕鼻額若山嶽之聳，血脈如江河之漾。〔鼻額必如山嶽之聳直高隆，可為入格之相。人周身血脈晝夜循環無窮，故如江河之漾。〕毛鬢兮草木之秀，骨節兮金石之壯。〔毛髮若山川草木發生。圖南曰：陽氣舒而山川秀，日月出而天地明也。骨節宜若金石之堅固。〕

The essay says: A person's voice is like thunder echoing far away, and a person's eyes are like the sun and moon facing each other. The commentary explains: Voice is the means by which a person issues commands, capable of reaching others, hence it is compared to thunder. The sun and moon in the sky illuminate all things, while a person's eyes can perceive myriad expressions, so the eyes are likened to the sun and moon. The essay further states: The nose and forehead resemble towering mountains, and the blood vessels flow like rivers. The commentary explains: The nose and forehead must be straight and high, like mountains, to be considered proper in appearance. The blood vessels in the body flow ceaselessly day and night, hence they are compared to the movement of rivers. The essay also says: Hair and eyebrows resemble the fine hair of grass and trees, and the joints are like the firmness of metal and stone. The commentary explains: Hair is like the grass and trees growing on mountains and rivers. Chen Tuan, a reclusive scholar of the early Song dynasty (known as Tu Nan), said: When yang energy expands, mountains and rivers become beautiful; when the sun and moon rise, the heavens and earth become bright. Joints should be as firm as metal and stone.

欲察人倫，先從額上。〔人稟三才，額為天，頦為地，鼻為人。天圓則可貴，當先視其額，額主君位，故為天也。〕偏狹兮賤夭足惡，聳闊兮富貴可尚。〔額骨偏斜窄狹侵天部，當夭壽貧賤，亦為足惡之人。額若高聳廣闊，則富貴俱全。〕

The essay states: To examine a person's character and status, one should start with the forehead. The commentary explains: A person receives the energies of heaven, earth, and humanity, known as the Three Principles. On the face, the forehead corresponds to heaven, the chin to earth, and the nose to humanity. Heaven values roundness, so when observing, one should first look at the forehead; the forehead also represents the ruler's position, hence it is paired with 'heaven'. The essay further states: A person with a slanted and narrow forehead is of low status, short-lived, and unappealing. A person with a high and broad forehead is destined for wealth and honor. The commentary explains: If the bone structure of the forehead is slanted and narrow, it invades the area corresponding to heaven, indicating early death, poverty, and being disliked by others. If the forehead is high and broad, then both wealth and honor are expected.

若見伏犀之骨定作元臣，如有額道之紋決為上將。〔伏犀骨起，印堂至天中隱隱骨起，直入髮際，光澤無破，必在公侯之位。額道紋者在左邊地至右邊地，橫直之紋如刀痕之狀，別無紋理沖破，定為軍帥大將。〕右偏母妨，左偏父喪。〔日月角為父母宮，左為日角，右為月角，左為父位，右為母位，右偏主妨母，左偏主妨父。〕

The essay states: If one sees "Fu Xi Gu" (hidden rhinoceros bone), this person will certainly become a chief minister; if there is a "E Dao Wen" (forehead ridge mark) on the forehead, this person must be a general commanding troops. The commentary explains: "Fu Xi Gu" refers to a prominence running from the "Yin Tang" (palace between the eyebrows) to the center of the forehead "Tian Zhong" (heaven's center), with a subtle ridge rising subtly, straight and extending to the hairline, smooth and lustrous without any damage. Such a person will certainly hold a position of a marquis or duke. "E Dao Wen" refers to a straight horizontal line running from the left "Bian Di" (side region) to the right "Bian Di", shaped like a scar, without any other markings crossing it, indicating that this person will certainly be a great general. The essay further states: A depression on the right side of the forehead is harmful to the mother, while a depression on the left side indicates loss of the father. The commentary explains: The "Ri Yue Jiao" (sun and moon horns) on the left and right sides of the forehead are the parents' palace. The left side is called the "Ri Jiao" (sun horn), corresponding to the father's position, and the right side is called the "Yue Jiao" (moon horn), corresponding to the mother's position. Therefore, a depression on the right side indicates harm to the mother, while a depression on the left side indicates harm to the father.

山林豐廣多逸豫，邊地缺陷足悽愴。〔山林在天倉上，若此部豐廣主平生多悅逸寬。邊地在驛馬上，邊地驛馬為遷移宮，若有缺陷，則破散成敗可知。〕覆如肝而立如壁，壽福實繁；聳若角而圓若環，食祿無量。〔額若覆肝而平，或如立壁而直，則壽考福厚實多也。額高圓而日月骨起，主高貴長命。凡人之額，其聳若角，其圓若環，主食天祿以終天壽。〕

The essay states: "Those whose 'mountain forest' area is full and broad tend to have a life of ease and happiness; those whose 'border land' area is defective and sunken will inevitably experience sorrow and grief." The commentary explains: "The 'mountain forest' is located above the 'Heavenly Granary,' which is the area above the forehead near the hairline. If this area is full and broad, it indicates a life filled with joy and ease. The 'border land' is located above the 'Post Horse,' and together with the 'Post Horse,' they form the 'Migration Palace,' which governs travel and movement. If this area is defective, then failure, dispersion, and broken affairs are inevitable. The essay further states: If the forehead is flat and thick like an inverted liver, or straight and upright like a standing wall, then longevity and abundant blessings are expected. If the forehead is high and round, with the sun and moon bones protruding, then one will attain high status and a long life. For ordinary people, if their forehead is raised like an antler and rounded like a jade ring, they will enjoy heavenly俸禄 throughout their lives until old age."

塵蒙而身無所資，玉潤而名高先唱。〔額若無潤澤之色，如塵埃蒙覆，則無頠石之儲。額如美玉之溫潤，主聲聞清高而先顯早第。〕豐隆明者生必早達，卑薄暗者死無所葬。〔額豐隆，光澤色明而無破，則早歲登科。額小窄狹，其色昏暗，或諸部又無所輔。則死無衣衾棺槨。〕

The essay states: A person whose forehead appears dusty will have no wealth throughout their life, while someone whose forehead has a warm and smooth appearance will have high reputation and stand out early. The commentary explains: If the forehead lacks luster and appears dull and dark, like covered with dust, then they will not even have a small amount of grain stored. If the forehead is as smooth and warm as jade, it indicates high moral standing and early success and achievement. The essay also says: A person with a full and raised forehead and bright complexion will certainly achieve success early in life; whereas someone with a flat, thin forehead and dark complexion will not even have a place to be buried after death. The commentary explains: A forehead that is full and bright with no damage or depression indicates early success in exams. If the forehead is narrow and small, with a dark complexion, and no other part of the face can support this, then at death they will not even be able to afford a set of burial clothes or a coffin.

福堂之上氣黯慘，幼歲多屯；驛馬之前色黃光，壯年受貺。〔福堂部在眉上，氣若黯慘不明如塵垢者，主幼年屯滯。驛馬在邊地下，眉毛後有紅黃色者，壯歲受君賜。〕色貴悅懌，紋宜舒暢；貧薄孤獨，曲水漫浪。〔顏色貴乎悅懌不宜氣雜，若有紋理可尚者，宜乎舒展敷暢。亂紋薄額縱橫相交謂之曲水漫浪，橫紋為人平昔多憂，主貧薄孤獨。〕

The essay states: if the "Futang" area shows dull and gloomy coloration, there will be many misfortunes in childhood; if the "Yimash" area shows a bright yellow luster before it, there will be rewards in middle age. The commentary says: "Futang" is located above the eyebrows. If the color there is dim and unclear, as if covered with dust, it indicates hardship and obstacles in childhood. "Yimash" is located below the edges and beneath the eyebrows. If a red or yellow glow appears there, it indicates receiving rewards from the sovereign in middle age. The essay also says: facial coloration should be bright and cheerful, and the patterns on the face should be smooth and open. If the patterns on the forehead are like winding water, scattered and confused, it indicates poverty, thinness, and loneliness. The commentary says: coloration should be clear and joyful, not mixed with various colors. If there are commendable patterns on the forehead, they should be open and expansive. If the patterns are scattered and cross each other over the thin forehead, it is called "qu shui manlang"; those with many horizontal patterns on the forehead tend to be often worried, indicating poverty and loneliness.

居侯伯者偃月之勢，處師傅者懸犀之象。〔謂額有雙峰，上如偃月，王公侯伯子。師傅者，三公位也。額有懸犀，其懸犀骨在福堂上，高隆若角，直接山林。〕鼎足三峙列三公以何疑，牛角八方廁八位而無妄。〔鼎峙三足者，額有伏犀、日月角俱起，若鼎之三足，定列三公。牛角八方者，蓋額有八角，乃伏犀、日月骨邊、邊地骨、福堂骨、龍角骨、虎角骨、牛角骨、印堂骨，有此八骨者，必登廓廟通達八方。〕

The essay states: Those who hold the rank of marquis or duke have a "reclining moon" formation on their forehead; those who serve as ministers of state have a "suspended rhinoceros horn" formation. The commentary explains: "Reclining moon" refers to two peaks rising on both sides of the forehead, with the upper edge curving like a new moon lying on its back, indicating a destiny of being enfeoffed as king, duke, marquis, or lesser titles. "Minister of state" refers to positions such as Grand Tutor and Grand Marshal, which are the ranks of the Three Dukes. A person with a "suspended rhinoceros horn" has a bone rising above the palace of fortune, high and prominent like an horn, extending all the way to the mountain area. The essay further states: If there are three peaks on the forehead resembling the three legs of a tripod, then being appointed to the rank of the Three Dukes is without doubt. If there are eight angles on the forehead like ox horns spread in all directions, then holding a position among the eight officials is without error. The commentary explains: "Tripping legs of a tripod" refers to the伏犀 bone rising along with the left and right sun and moon horns, forming three prominent peaks on the forehead, resembling the three legs of a tripod. Such a person is destined to hold the rank of the Three Dukes. "Ox horns in all directions" refers to eight bones on the forehead, namely the伏犀 bone, the sun and moon bones on the sides, the border bones, the palace of fortune bone, the dragon horn bone, the tiger horn bone, the ox horn bone, and the seal hall bone. When all eight bones are present, the person is destined to hold a high official position in court, with influence reaching all eight directions.

觀夫眉字寬廣，心田坦平。〔眉為紫氣吉星也。若眉宇寬長平闊者，則心坦然無私。〕狠愎者低凹其骨，狂狷者陡高其稜。〔性狠之人則眉骨低凹，若眉陡高者狂狷之人，故知進而不知退，知存而不知亡，恆有包藏之志。〕

The essay says: Those whose eyebrows are broad and open-minded are certainly sincere and peaceful in heart. The commentary explains: In physiognomy, the eyebrows are paired with the auspicious star called "Purple Qi." If the eyebrows are long, wide, and open, then the person's heart is open and upright, without any private intentions. The essay further says: Those who are fierce and stubborn have low and sunken eyebrow bones; those who are reckless and eccentric have high and abrupt eyebrow ridges. The commentary explains: Those with a fierce nature have sunken eyebrow bones; those with abrupt eyebrow ridges are people who are reckless and stubborn, only knowing to advance without retreating, only knowing to survive without considering danger, and often harboring hidden schemes that they do not reveal.

粗厚魯愚，秀濃慧明。〔眉之粗濃濁厚者，其性愚鈍多滯。疏眉秀有彩者，主聰慧才智過人。〕短不及目者貧賤，長能過眼者寵榮。〔眉短於目者，主身質下賤。眉長過目者，則身榮貴顯。〕尾散者資財難聚，頭交者身命早傾。〔眉毛毫毛脫落而疏稀，主財物破散，初運二十六至二十九財散。印堂乃命宮也，若眉頭相交如蜻蜓之形，毛侵印堂者，短壽之相。〕

The essay states: Those with thick and coarse eyebrows are dull-witted, while those with clear, elegant, and radiant eyebrows are intelligent. The commentary explains: Those with thick, turbid, and heavy eyebrows are dull in nature and experience delays in all affairs; those with sparse, clear, and luminous eyebrows indicate wisdom, intelligence, and exceptional talent. The essay further states: Those with short eyebrows that do not reach the length of their eyes are of low status and poverty, while those with long eyebrows that extend beyond the eye's tip are favored and prosperous. The commentary explains: Those with eyebrows shorter than their eyes are of low birth and inferior ability; those with eyebrows longer than their eyes are in positions of honor and achieve great success. The essay also states: Those with scattered eyebrows at the ends have difficulty accumulating wealth, while those with eyebrows that connect at the brow have a short lifespan. The commentary explains: Those with fine hairs falling out from the eyebrows and sparse eyebrows indicate financial loss and dispersal of wealth, with the first major fortune loss occurring between the ages of 26 and 29. The area between the eyebrows, known as the "Yingtang" (Forehead), is the destiny palace. If the two eyebrows meet like the head of a dragonfly and the eyebrows encroach upon the Yingtang, this is a sign of a short lifespan.

中心直斷惠性少，兩頭高仰壯氣橫。〔眉中間直斷或紋破者，其性寡有仁慈。眉尾謂凌雲，主人之氣志。眉若兩頭高起，則有丈夫之氣。〕毛直性狠，毛逆禍生。〔眉毛直生者，為人性狠，亦主橫夭。眉毛逆生者。其人恆有災害，亦當克祖，主凶惡。〕

The essay states: Those whose eyebrows are split in the middle have little compassion. Those whose eyebrows rise high at both ends possess a bold and heroic spirit. The commentary explains: If the eyebrows are straight and split in the middle, or if they are cut by markings, the person lacks kindness and compassion. The end of the eyebrows is called "Lingyun" (soaring to the clouds), which indicates a person's ambition and aspirations. If both ends of the eyebrows are raised high, the person has the spirit of a true man. The essay also says: Those with straight, upright eyebrows are fierce in nature, while those with inverted eyebrows are prone to misfortune. The commentary explains: If the eyebrows grow straight upward, the person is cruel and is destined for an untimely death. If the eyebrows grow against the natural direction, the person often faces calamities and may harm their ancestors, indicating a wicked nature.

覆目軟柔而少斷，偃月高揭而好爭。〔眉八字軟柔壓眼，終無正性，故為無斷之人。眉若偃月高揭者，則必好鬥而多爭。〕扣促無開，傷蜉蝣之短暐；毛長及寸，享龜鶴之遐齡。〔蜉蝣喜陰而惡陽，人若眉頭促鎖短也。印堂終日不開者，謂之鬼形。故嘆其若蜉蝣之影。眉長及寸者，謂之壽毫。四十以上生者，得其壽考，必享遐齡之慶也。〕

The essay states: Those whose eyebrows are soft and drooping, covering the eyes, lack decisiveness. Those whose eyebrows are high and arched like an inverted crescent are prone to quarrels. The commentary explains: If the eyebrows are shaped like the character 'eight' and are soft, drooping, and cover the eyes, their nature is disordered, hence they lack decisiveness. If the eyebrows are high and arched like an inverted crescent, the person is definitely quarrelsome and fond of conflict. The essay further states: Those whose eyebrows are tightly furrowed and not open are pitiable, like mayflies that live only one day. Those whose eyebrows grow to an inch in length can enjoy a long life like turtles and cranes. The commentary explains: Mayflies prefer darkness and fear light, living only one day. If a person's eyebrows are tightly furrowed and short, with the forehead area constantly wrinkled and closed, this is called the 'ghost form' in physiognomy, hence the lamentation that they are like the shadow of a mayfly, short-lived. If the eyebrows grow to an inch, it is called 'longevity hair.' If such hair grows after the age of forty, it indicates a long and prosperous life.

十字高品，天文大亨。〔兩眉間印堂上有紋如十字者，主有高位。若紋理似天字者，一生亨通，縱有災咎，自能消散。〕作坤字者祿二千石，成土字者將百萬兵。〔印堂有紋作坤卦者，則祿享千石。成土字紋者，當帥兵百萬。〕列土分茅由玉田之高朗，紆朱曳紫蓋水鳥之圓成。〔有列土分茅之貴者，謂印堂中有紋如玉田之字。紆朱曳紫之官，蓋印堂中紋如水鳥。〕

The essay states: Those with a cross-shaped pattern in the area between the eyebrows (the "Yin Tang") are of high rank, while those with a "Tian" character pattern will have great success in life. The commentary explains: If there is a cross-shaped pattern in the Yin Tang area between the eyebrows, it indicates holding a high official position; if the pattern resembles the character "Tian," one will have smooth and prosperous fortune, and even if encountering misfortune, it can be resolved on its own. The essay further states: Those with a "Kun" character pattern will enjoy a salary equivalent to two thousand stones, while those with a "Tu" (earth) character pattern will command an army of a million soldiers. The commentary explains: If the pattern in the Yin Tang area forms the shape of the "Kun" trigram, one will receive a salary of one thousand stones; if the pattern forms the character "Tu," one will command an army of a million soldiers. The essay also states: Those who can carve out their own territory and be granted a marquisate are because they have a bright "Yu Tian" pattern in their Yin Tang; those who can wear a red ribbon and a purple robe as high officials are because they have a full "Shui Niao" (water bird) pattern in their Yin Tang. The commentary explains: The term "Lie Tu Fen Mao" refers to the practice of the Son of Heaven granting a fiefdom to a marquis by giving him a piece of land and soil, which is a sign of great honor. Such people have a pattern in their Yin Tang resembling the characters "Yu Tian." The term "Yu Zhu Ye Zi" refers to high officials who wear a red ribbon (symbolizing official rank) and a purple robe (symbolizing high status). Such people have a pattern in their Yin Tang resembling a water bird.

欲察神氣先觀目睛，賢良澄澈豪俊精英。〔人之神在目，夜則神寤於心，晝則神遊於目。欲察神氣虛實、心術美惡，必當先視其目。故觀其外者則知其內。賢良之士，眼神澄澈若水；豪俊英傑之流，神和惠而黑白分明。〕性端正者平視無頗，情流蕩者轉盼不寧。〔人秉性端正，則平視不側。心情流蕩之徒，則目睛往來轉盼不息。〕

The essay states: To examine a person's "spirit and vitality," one should first look at his eyes; a virtuous and capable person has clear eyes, while a heroic and outstanding person has sharp eyes. The commentary explains: A person's spirit resides in the eyes. At night, the spirit retreats back to the heart to rest, and during the day, the spirit travels out and manifests in the eyes. To determine whether the spirit is full or empty, and whether one's intentions are good or evil, one must first observe the eyes; thus, by understanding the exterior, one can know the interior. A virtuous person has eyes as clear as water; a heroic and outstanding person has eyes that are gentle and kind, with distinct black and white. The essay also says: A person with upright character looks straight ahead without deviation, while someone with wandering thoughts has his pupils constantly moving. The commentary explains: A person with upright character looks at others with a straight gaze, without looking sideways. A person with wandering thoughts has his pupils constantly moving, never still.

黃潤定至於黃髮，白乾終至於白丁。〔瞳子黃潤，可至於黃髮之壽。眼若白乾而不秀。終作白衣之士。〕顧下言餘叔向知其必死，視端趨疾魏主見乎得情。〔昭公十一年秋，單子會韓宣子於戚，視下言徐，視不登帶，言不過步，無守身之氣，死將至矣。此年冬而單子果卒。智伯師韓魏之兵而攻趙，城降，有曰智伯之臣昚疵見桓子與康子俱無喜志而有憂色，昚疵謂智伯曰：“二子必反矣”智伯以告二子。二子曰：“此夫讒臣，使主疑懈於攻趙也。”二子出。昚疵又曰：“主何以臣之言告二子？”智伯曰：“子何以知之？”昚疵對曰：“臣見二子視臣端而趨疾，知臣得其情故也。”〕

The essay says: Those whose pupils are yellow and moist have the longevity to live until their hair turns yellow. Those whose whites of the eyes are dry and lack luster will remain commoners all their lives. The commentary explains: If the pupil is yellow, moist, and bright, one can live until the year of "yellow hair," meaning old age when the hair turns from white to yellow. If the eyes are dry, lack luster, and appear dull, one will only be a commoner without any official rank. The essay also says: Observing someone with drooping eyes and slow speech,叔向 concluded he would surely die. Observing someone with straight eyes and quick steps, the ruler of the Wei family knew his secrets had been discovered. The commentary explains: In the autumn of the eleventh year of Duke Zhuang of Lu's reign, the single Duke Cheng of the Zhou royal family met with Han Xuanzi of Jin at Qi. He looked down, spoke slowly, and his gaze did not rise above his belt, his voice not carrying beyond one step. He lacked the dignity of a proper person, which was a sign of impending death. That winter, Duke Cheng of Zhou indeed died. Another incident: Zhì Bó led the armies of Han and Wei to attack Zhao. The city was about to fall, and his minister Chi Ci noticed that the faces of Han Kangzi and Wei Huanzi showed no joy but rather worry. He told Zhì Bó, "These two will surely rebel." Zhì Bó told the two men about it, but they said, "This is a slanderous minister trying to make the lord suspect us and relax our attack on Zhao." After they left, Chi Ci asked Zhì Bó, "Why did you tell them what I said?" Zhì Bó replied, "How did you know I told them?" Chi Ci answered, "I saw them staring at me straight and then quickly leaving, which showed they understood I had seen through their thoughts."

神陷短壽，睛凸極刑。〔人之壽夭，皆在於神氣所主。若目神已陷，必當夭死。睛凸者，謂之蜂目，其人必至極刑。〕斜盼者人遭其毒，凝視者自克其形。〔斜盼之人，謂眼神側視，必遭毒而亡，或至兵死。神凝不秀，轉盼無力者，雖面部青顯，自克無祿也。〕

The essay states: Those whose eyes appear sunken will die young, and those whose eyes protrude will suffer capital punishment. The commentary explains: A person's longevity or short life is entirely determined by their spirit and vitality. If the light in the eyes has already dimmed and sunk, they will certainly die early. Those with protruding eyes are called "bee eyes" in physiognomy, and such people are likely to be executed. The essay further states: Those who look sideways at others will be betrayed and poisoned, and those whose eyes are dull and fixed will harm themselves. The commentary says: Looking sideways means the eyes constantly glance from the sides, such people will certainly die from poisoning or by weapon. Those whose eyes are dull, unclear, and lack movement, even if there is a visible greenish hue on their face, will suffer self-inflicted harm and never attain official rank.

淫眼神蕩，奸心內萌。〔淫亂者，眼神流蕩而不收。狡佞奸罪之人，目神若塵垢之蒙深，不可以為交友。〕睡眼神濁而如睡，驚眼神怯而如驚。〔目神濁者，不清也。如睡者，謂神困濁無力，終當夭壽。驚眼者，謂視物急而驚，其人當至暴死。〕

The essay states: A licentious person has wandering eyes, and wicked intentions arise from within. The commentary explains: A licentious person has eyes that wander around and cannot be brought back. A cunning and deceitful person, harboring evil thoughts, has eyes that appear murky, as if covered by thick dust; such a person should not be associated with. The essay further states:the so-called 'sleepy eyes' refers to eyes that are murky, as if one is dozing off;the so-called 'startled eyes' refers to eyes that are timid, as if just startled. The commentary says: Murky eyes indicate lack of clarity. Being like sleeping means the spirit is dull and murky, lacking energy, and such a person is destined to have a short life.the so-called startled eyes refers to looking around hurriedly and anxiously, as if startled; such a person is likely to die suddenly.

病眼神困而如病未愈，醉眼神昏而如醉不醒。〔病眼神困，謂情倦如久病未痊，其人終無遠壽。醉眼神昏者，神力倦怠，恆如帶酒，必至服毒而死。〕豁如視而有威，名揚四海；迥然驚而不瞬，神耀三清。〔神藏於豁視，威嚴而有力，儼然人望而畏之，主聲名播揚於天下。人若偶遇不測之驚，眼神澄然不改，蓋不染塵俗之汗，出於造物之外，是謂大賢之相。〕

The essay states:the so-called "病眼" refers to eyes that appear weary and exhausted as if suffering from a long illness;the so-called "醉眼" refers to eyes that seem dazed and blurred as if one has been drinking alcohol and is still under its influence. The commentary explains: "病眼" indicates a weary and listless spirit, as if suffering from a chronic illness that has not been cured, and such people are destined to have a short lifespan. "醉眼" indicates a sluggish and slackened spirit, constantly appearing as if under the influence of alcohol, and such people are likely to die from poisoning. The essay further states: those with broad and resolute eyes are renowned throughout the world; those who remain unmoved even when suddenly startled have a brilliance that can rival the Three Pure Ones. The commentary explains: the spirit resides in the open and clear gaze, which is dignified and powerful, causing people to feel reverence upon seeing it, indicating a reputation that spreads throughout the world. If a person suddenly encounters an unexpected shock but remains calm and unshaken in their eyes, this signifies a state beyond worldly corruption and transcending the workings of nature, which is called the appearance of a great sage.

曈圓者其機深於城域，堂露者厥子乃是螟蛉。〔此為眼蓋，圓成者言行深奧，人莫用其探測，故可謂之樞機於城域。眼堂破露，當養螟蛉之子。〕犬羊鵝鴨何足算，雞鼠猴蛇奚可憑。〔犬眼荒淫，羊眼招禍，鵝鴨之眼不善終。人似雞鼠猴蛇之目，皆相之賤者，然而察形像應本形者為吉。〕

The essay states: Those with round and full eyes have deep and intricate minds, like a city with strong defenses. Those with broken and exposed eye sockets will have sons who are not their own. The commentary explains: This refers to the eyelids and eye sockets. If the eye sockets are full and properly formed, one's speech and actions are deep and unpredictable, making it difficult for others to understand, hence their mind is as solid as a city. The eye socket refers to the area below the eyes. If it is broken and exposed, it indicates that the person will not have biological sons and will have to adopt a son, known as a "mingling" or foster son. The essay also states: How can dog eyes, sheep eyes, goose eyes, or duck eyes be praised? How can chicken eyes, rat eyes, monkey eyes, or snake eyes be relied upon? The commentary explains: Dog eyes indicate licentiousness, sheep eyes bring misfortune, and goose or duck eyes indicate an untimely death. If a person has eyes resembling those of a chicken, rat, monkey, or snake, they are considered of a lowly appearance. However, fortune reading should consider the whole body shape and structure. If the eye shape matches the person's overall form and structure, it is still considered auspicious.

豕視心圓而無定，狼顧性狠而難名。〔豬眼朦朧黑白不分，主心術不正，貪而多欲。狼顧者，謂回顧而身不轉，性狠常懷殺人害物之心，多為毒害之行，絕不可交往。〕後尾有如刀裁，文斯博雅；前曈似乎曲鉤，智足經營。〔目若刀裁，文章自來。眼前涘若曲鉤，必能良賈深藏而能規運。〕

The essay says: Eyes like a pig's, with smooth and uncertain thoughts; a gaze like a wolf's, with a nature so cruel it is hard to describe. The commentary explains: A pig's eyes are hazy and confused, unable to distinguish black from white, indicating a dishonest mind, greedy and lustful.所谓 "wolf's gaze" refers to looking back by turning only the neck while keeping the body still. Such a person has a cruel and fierce nature, often harboring murderous intentions and doing evil deeds. One must not associate with such people. The essay further states: Those whose eye tails are as neat as cut by a knife have literary talent and refinement; those whose eyes look like hooks in front are capable of planning and managing affairs. The commentary explains: If the eyes are sharp and clear, like being cut by a knife, one naturally has the ability to write well. If the front part of the eyes looks like a hook, such a person is sure to be a shrewd merchant, good at planning and managing business.

惟女賦質，與男異禎。〔男子以剛為貴，女子以柔為順。圖南曰：陰反於陽，夫必損；陽反於陰，婦必亡。〕和媚有常者貴重，圓凸不秀者賤輕。〔男子之目必要神旺，婦人之目必要和惠。若和惠有恆之婦，必當貴重。婦人惟眼長為貴，若園小高凸、粗俗不秀者，主輕賤之婦。〕

The essay states: The inherent qualities of women differ from those of men when it comes to auspicious signs in their appearance. The commentary explains: Men are esteemed for their strength and vigor, while women are considered appropriate for their gentleness and compliance. Chen Tuan (also known as Tu Nan) said: A woman belonging to the yin category who displays yang characteristics will cause harm to her husband; a man belonging to the yang category who displays yin characteristics will lead to the death of his wife. The essay further states: A woman whose eyes are gentle, charming, and steady is esteemed, while a woman whose eyes are round and protruding but not refined is considered of low status. The commentary explains: A man's eyes must be full of spirit and vitality, while a woman's eyes should be gentle and kind. A woman who is gentle, kind, and has steady spirit is certainly of high status. A woman's eyes are esteemed if they are long and slender; if they are round, small, high, and protruding, coarse, and not refined, she is considered of low status.

臉薄赤而少節，睛瑩澈而多貞。〔臉者為目蓋也。若目蓋薄而赤者，主有不廉之行，少有貞節之懿。睛光澄澈湛然若水者，必有貞烈之性。〕眼下氣青夫必喪，尾後色白男必憎。〔婦女有青氣沖眼者，必喪其夫。眉尾後白色者，夫必憎嫌。〕

The explanatory text says: A woman with thin and red eyelids is likely to lack virtue, while a woman with bright and clear eyes is more likely to be chaste. The commentary explains: Here, the term "face" refers to the eyelids. Thin and red eyelids indicate improper behavior and a lack of chastity. Clear and bright eyes suggest a nature that is virtuous and steadfast. The explanatory text also says: A bluish tint appearing beneath the eyes indicates the loss of a husband, and white appearing at the end of the eyebrows signifies being disliked by the husband. The commentary explains: If a woman has a bluish hue rising in her eyes, she will certainly lose her husband. If white appears at the end of her eyebrows, her husband will certainly dislike and despise her.

三角多嗔，為妨夫之霜刃；四白帶殺，作害子之青萍。〔婦人眼三角者，性狠而多怒，如殺夫之利刃。婦人眼露四白而神旺者，謂之帶殺，乃殺子之劍也。青萍，劍名。〕

The essay states: A woman with triangular eyes is often angry and is like a frosty blade that harms her husband; a woman with a four-white eye appearance carries a killing aura and is like a sword that harms her children. The commentary explains: A woman whose eyes are triangular in shape is fierce and easily angered, like a sharp blade that kills her husband. A woman whose whites of the eyes are visible all around and whose gaze is strong and fierce is said in physiognomy to "carry a killing aura," equivalent to a sword that harms her children. "Qingping" is the name of an ancient famous sword, and here it is used metaphorically to refer to the killing aura.

惟耳者，主聲音之聽聞，為心腎之司牧；觀其形狀顏色，見乎休咎榮辱。〔凡人所言善惡，皆從耳傳於心，故為心腎之司牧。耳主心腎，又為祿星。觀其耳之形狀顏色，則人之休咎榮辱皆可知也。〕

The essay says: The ear governs the reception of sound, being the organ of the heart and kidney; by observing its shape and color, one can discern a person's fortune, misfortune, honor, and disgrace. The commentary explains: All good or bad words spoken by others are transmitted to the heart through the ear, so the ear is the organ of the heart and kidney. Inside, the ear corresponds to the heart and kidney, and in physiognomy it is paired with the 'Lusheng Star,' which governs official salary. Observing the shape and color of the ear, one can discern a person's fortune, misfortune, honor, disgrace, and success or failure.

垂珠朝海，必延算以餘財；偃月貫輪，終朝王而執玉。〔耳垂朝口，耳尖貼腦垂肩，必取延年算數，死之後必有餘財。耳有城廓，如新月偃仰，光瑩朝接者，定朝拱天子而為執玉之臣。〕圓而成者和惠，偏而缺者慘酷。〔耳圓成者，主於情和而多惠。偏缺者，必為慘酷之徒。〕

The essay states: Those whose earlobes are full and face towards the mouth will have prolonged life and leave behind wealth after death; those whose ear wheels are like a crescent moon facing upwards will serve the king all their lives and hold high official positions. The commentary explains: When the earlobes face towards the mouth (the mouth being the 'sea'), and the ear tips are close to the back of the head with the ear body hanging near the shoulder, such people will certainly live long and leave behind wealth after death. If the inner '廓' and outer '轮' of the ear are clearly defined like city walls, and the shape is like a newly formed crescent moon facing forward, they will certainly meet the emperor and hold high-ranking positions as officials holding jade scepters. The essay also states: Those with round and properly formed ears are kind and benevolent, while those with crooked or deformed ears are cruel and unkind. The commentary explains: Those with full and properly formed ears indicate a gentle and benevolent nature; those with crooked or deformed ears are certainly cruel and ruthless.

其薄如紙兮貧早死，其堅如木兮老不哭。〔耳小薄如紙者，則貧寒而早亡。古相云：“耳硬如木，至老不哭。”謂多吉少凶也。〕白或過面，主聲譽之飛騰；瑩且如輪，主信行之敦篤。〔古相云：“耳白過面，名揚四海。”耳輪廓如玉之光瑩貫輪者，主忠信篤厚。〕

The essay states: Those whose ears are thin and paper-like will be poor and die young; those whose ears are hard like wood will not cry until old age. The annotation explains: Those with small and thin ears like paper will live a life of poverty and die young. Ancient face reading texts say: "Ears whiteer than the face bring fame throughout the land." Meaning such people have more good fortune than misfortune and will not experience great sorrow. The essay also says: Those whose ears are white and surpass the color of their face will have a good reputation, and those whose ear lobes are bright, smooth, and properly shaped will be trustworthy and sincere. The annotation explains: Ancient face reading texts say: "Ears whiter than the face bring fame throughout the land." The inner and outer parts of the ear, if like jade in brightness and completeness, indicate a person who is loyal, trustworthy, and sincere.

似豬者不聰而貪婪，加鼠者好疑而積蓄。〔豬耳大，龍耳小，只要輪廓分明。大無輪廓又無垂珠，謂之豬耳，則人多愚鈍性多貪婪。鼠耳本小，有廓無輪，似鼠耳之人，作事多疑而能積蓄。〕輪靨雖明，假學則貴；孔毛能長，善持不覆。〔耳輪有靨而明，當假學而後顯貴。耳生毫者，乃壽考之相，善持守而不致顛危。〕

The essay states: Those with ears like a pig's are not intelligent and are greedy, while those with ears like a mouse's are suspicious and good at saving money. The commentary explains: A pig's ear is large, while a dragon's ear is small. The quality of the ear does not depend on its size, but on whether its outline is distinct. If the ear is large but lacks outline and has no earlobe, it is called a pig's ear, and such people are usually dull and greedy. A mouse's ear is naturally small, with an inner outline but no outer rim; those with ears like a mouse's are suspicious in their actions but good at accumulating wealth. The essay also says: Those with moles or blemishes on the ear rim that are clear and bright can achieve high status through scholarship; those with hairs growing in the ear hole are good at self-preservation and will not suffer ruin. The commentary explains: Those with moles or blemishes on the ear rim that are clear and bright will achieve success only after studying and learning. Those with hairs growing in the ear hole are a sign of longevity, and such people are good at maintaining stability and will not face collapse or disaster.

性譎詐而難測，蓋為如猴；糧匱乏而靡充，率由似鹿。〔猴耳尖而向前，耳門窄下，故人莫能測其心也。糧餉匱乏尚能與朋友同用而無憾者，蓋以耳之似鹿，由鹿有呼群之義故也。〕薄而向前，賣盡田園；反而倒後，居無室屋。〔鬼眼云：“耳薄向前，破盡田園。”耳若反輪而後倒，耳珠又不朝海者，則貧無居室。〕

The essay states: Those with cunning and unpredictable characters are likely to have monkey ears; those who suffer from food shortages and cannot support themselves are likely to have deer ears. The commentary explains: Monkey ears are pointed and tilted forward, with narrow and low-set ear holes, making it difficult for others to discern their thoughts. As for those who face food shortages yet still share with friends without complaint, they are likely to have deer ears; since deer have the virtue of calling out to their herd when food is found, they are symbolized by them. The essay also states: Those with thin ears that tilt forward will exhaust their fields and properties; those with earlobes that flip backward will have no house to live in. The commentary says: The book "Ghost Eyes" states: "Thin ears tilting forward indicate the exhaustion of fields and properties." If the outer edge of the ear flips backward and the entire ear tilts backward, and the earlobe does not face the mouth, then one will be so poor as to have no place to live.

昏暗難議乎登第，焦枯屢嘆其空軸。〔耳為祿星，其耳昏暗者為祿星不明，則當為寒士，終無祿位。耳主其腎，若耳色焦枯者，為腎氣不足，主家首貧窮。軸，卷軸也。空軸言腹中空洞無物。〕壽越眉兮貴璟血，聰明潤兮富貼肉。〔壽長者耳過於眉，位高者色鮮禋血。聰明之人耳色明潤，殷富之人耳必貼肉。〕

The essay states: A person with dull ears cannot achieve success in the imperial examinations, and someone with dry, withered ears often laments having an empty stomach. The commentary explains: Ears correspond to the "Lusheng" star, and dull ears indicate an unclear Lusheng, meaning such a person can only be a poor scholar, never attaining official rank. Ears correspond internally to the kidney, and dry, withered ears indicate insufficient kidney energy, signifying the family head will be poor. "Xu" refers to the scroll of a book, and "kong xu" means an empty stomach, lacking knowledge. The essay also states: A person with ears higher than the eyebrows will live long, and someone with ears as red as blood will be noble. A person with bright, moist ears is intelligent, and someone with ears tightly attached to the head is wealthy. The commentary explains: Those who live long have ears higher than their eyebrows, and those of high status have ears as red as the blood of sacrificial animals. Intelligent people have bright and moist ears, and the wealthy have ears that are tightly attached to their heads.

輪靨生乎黑子，智足經邦；門戶起乎匿犀，功當剖竹。〔其耳前輪靨生黑子者，可為興邦智略之臣。耳門骨藏豐滿者，謂之匿犀，當為封爵之臣。〕

The essay states: Those with a black mole on the earlobe's dimple possess wisdom sufficient to manage a state; those with prominent bones at the ear gate will achieve meritorious deeds worthy of being granted a fiefdom. The commentary explains: Those with a black mole on the dimple of the earlobe can become strategists capable of reviving the country. Those with full and hidden bones around the ear gate are said to have the characteristic called "匿犀," indicating they will be granted titles and honors. The term "剖竹" refers to the ancient practice of dividing a bamboo token when granting fiefs or official positions, each party holding half as a symbol of the agreement, thus it is used to denote being granted a title or appointment.

惟鼻者，號嵩嶽以居中，為天柱而高矗。〔鼻為嵩嶽，以鼻中央為天柱而高接天庭。梁貴乎豐隆實貫額，色貴乎瑩光溢目。其鼻所貴，惟在高隆貫額。色之所貴，在乎瑩光溫潤而能溢目。〕竅小慳劣，頭低孤獨。〔鼻孔小者，為目閉不通，其性多慳劣。凡人準頭低者，主終身無子，孤獨之相。〕

The essay states: The nose is called "Song Mountain," located in the center of the face, also known as "Heaven's Pillar," standing high and upright. The commentary explains: The nose corresponds to the Central Mountain, Song Mountain, among the Five Mountains. The central part of the nose bridge is called "Heaven's Pillar," which reaches upward to connect with the "Heaven's Court" on the forehead. The nose is esteemed for being full and prominent, extending continuously to the forehead. The color of the nose is esteemed for being bright and lustrous, with a radiance that shines between the eyes. The value of the nose lies only in its high and continuous rise to the forehead; the value of the complexion lies only in its clarity, warmth, and radiance. The essay further states: A small nasal aperture indicates stinginess, and a low nasal tip indicates loneliness. The commentary explains: A narrow nasal aperture indicates blocked air passages, and the person is likely to be stingy and mean. Those with a low and sunken "nose tip" are destined to be childless, indicating a lonely appearance.

斜如芟藕之狀，困乏瓶儲；圓若懸膽之形，榮食鼎旂。〔鼻昂露如芟藕之狀者，家貧困乏，衣食不贍。鼻準完美，勢若懸瞻者，榮食鼎祿。〕青黑多凶，黃明廣福。〔鼻乃身之主，若氣色青黑者，應遭不測之禍；如其色之黃明，福自至也。〕

The essay states: A nose that is crooked like a broken lotus stem indicates a poor family with empty vessels; a round nose resembling a hanging gallbladder signifies enjoying the honor of a wealthy household with bronze vessels and banners. The commentary explains: A nose with a high bridge and exposed nostrils, shaped like a broken lotus stem, indicates poverty, unable to provide even basic clothing and food. A well-formed nose, round and hanging like an inverted gallbladder, signifies the ability to enjoy the wealth and honor of a noble household. The essay further states: A blackish nose color indicates much misfortune, while a yellowish and bright nose color indicates abundant blessings. The commentary says: The nose is the master of the whole body; if the complexion turns black and dark, one should expect unexpected misfortune; if the complexion is yellow and bright, blessings will naturally come.

柱缺終身難薦鶚，梁斷三十當畏鵬。〔天柱必要端直，若有缺陷則終當困滯，不得騰踏上進。鵬乃不祥鳥，人見之死亡。漢賈誼三十畢而見此鳥，知必死，故作《鵩鳥賦》。〕大而滯者為商旅，小而狹者作僮僕。〔其鼻大而滯者，則為商賈之人，終身奔波流落。凡鼻小而狹者，則早離父母，必作僮僕。相曰：山根斷而幼年疾苦為僮僕。〕

The essay states: A person with a broken nose pillar will never be recommended for a position throughout their life. A person with a broken nose bridge will fear the appearance of a fowl bird at the age of thirty. The commentary explains: The heavenly column refers to the nose bridge, which must be straight and upright. If there is any defect, one will remain inpredicament and unable to rise in status. The term 'recommendation of the hawk' comes from a historical story in the Han dynasty where Kong Rong recommended Mi Heng, meaning to be recommended and promoted. The fowl bird is a bird of ill omen, and it is said that seeing it foretells death. In the Han dynasty, Jia Yi saw this bird at the age of thirty, realizing his life was short, and thus wrote the "Fowl Bird Essay." The essay also states: A person with a large and dull nose will be a merchant, while a person with a small and narrow nose will be a servant. The commentary explains: A large nose with dull complexion indicates a person who engages in trade, always traveling and wandering. Those with small and narrow noses will leave their parents early and certainly serve as servants. The book of physiognomy says: If the 'mountain root' between the two eyes is broken and sunken, the person will suffer from illness and hardship in childhood and may become a servant.

極貴之色似老蠶之光明，下愚之人若蜣□之侷促。〔相曰：蠶將老，自飼而明，然後通於周體。人將發，自準而明，然後通於諸部。故人將貴，顯著見青龍之氣，似老蠶黃明之色，乃為極貴之光，則無不利也。下愚之人，鼻短低凹若蜣□侷促。相曰：面短貧賤人相貌，鼻短無樑露齒牙。〕

The text says: The aura of a person of supreme dignity is as bright and radiant as a silkworm about to spin its cocoon, glowing throughout its entire body. The appearance of a person of extreme ignorance has a nose like a dung beetle, short and cramped (the original text has a missing character here, which should be the character for "beetle" in "dung beetle," but I do not dare to make up the character). The commentary says: The book of physiognomy states: When a silkworm is about to mature, it begins to become transparent and luminous from its mouthparts, and then the glow spreads throughout its entire body. Similarly, when a person is about to achieve success, the brightness begins from the nose and then spreads to all parts of the face. Therefore, when a person is about to become prominent, a clear "Azure Dragon" aura will appear, resembling the yellowish brightness of an old silkworm, which is the light of supreme dignity, enabling success in all endeavors. As for those of extreme ignorance, their noses are short, small, and low, resembling a dung beetle. The book of physiognomy says: A short face is the appearance of a poor and lowly person, and a short nose, lacking a bridge, with protruding teeth is also a sign of such a fate.

完美宜官，破露憂獄。〔其鼻完美成就者，宜享官祿。若破露無勢者，則平生憂苦，多致牢獄之囚。〕準頭隆者誠信，法令深者嚴肅。〔夫準頭者，為面部之標本。準頭高隆，其人誠懇而而篤信。法令乃鼻之左右紋也，若其紋理深長者，為人敦重嚴肅，又有遐齡之壽。〕疾病尖薄，慳吝小縮。〔鼻尖而薄者，一生多病。蘭臺小縮者，其性慳。〕

The essay states: A perfect nose is suitable for holding official positions, while a broken and exposed nose indicates worries about imprisonment. The commentary explains: If the nose is fully formed and conforms to the pattern, one should enjoy official rank and salary; if it is broken and exposed, lacking in strength, then one's life will be full of worries and hardships, and they are likely to be involved in legal troubles. The essay also says: A full and prominent nose indicates honesty and integrity, while deep and long 'law and order' lines indicate seriousness and solemnity. The commentary explains: The nose is the central feature of the face, representing the fundamental image. A high and full nose indicates a person who is sincere, earnest, and trustworthy. The 'law and order' lines are the lines extending downward from the sides of the nose. If these lines are deep and long, the person is earnest, solemn, and self-disciplined, and is likely to live a long life. The essay also says: A thin and sharp nose indicates many illnesses, while a small and contracted nose wing indicates stinginess. The commentary explains: A thin and sharp nose indicates a life full of illness; a small and contracted 'Lantai' (nose wing) indicates a stingy nature.

蘭臺明兮庭旅實，井灶露兮廚無粟。〔蘭臺、廷尉，福德宮也。若蘭臺豐明者，家財殷實而多儲積，能贍百人。井灶若露不收者，當庖廚空乏，恆無自贍之食。相曰：鼻露竅，無歸著。〕骨如橫起，忌與結於交朋；紋若亂交，慎勿為其眷屬。〔鼻骨橫起者，甚不可相親而為友。鼻上紋理亂交者，必詭行，雖父子不同其心。若女子者，不可為之眷屬。〕

The essay states: "If the 'Lantai' is bright and moist, then the granary in the courtyard is full; if 'Well and stove' are exposed, then the kitchen has no surplus grain." The annotation explains that the left wing of the nose is called Lantai, and the right wing is called Tingwei, together forming the Fortune Virtue Palace. If Lantai is full and bright, the family is wealthy with much stored wealth, able to support a hundred people. "Well and stove" refers to the nostrils; if they are exposed towards the sky and unable to retain, then the kitchen is empty, often lacking even food for oneself. The book of physiognomy says: exposed nostrils indicate lack of financial security. The essay also says: those whose nose bones are prominent and extend horizontally should not be made friends with; those whose nose has chaotic and intersecting patterns should not be married to. The annotation explains: those whose nose bones are prominent and extend horizontally are not suitable to be close friends. Those whose nose has chaotic and intersecting patterns act deceitfully, even father and son cannot be in harmony; if a woman has this feature, she should not be married into the family.

夫人中者，溝洫之態，深則疏通，淺則遲延。〔人中者，若大川之溝洫，清流四瀆，潮接歸海，宜其寬深而長也。深則必致亨通，淺則應當困滯。〕淺短絕嗣而夭命，深長宜子以遐年。〔如其人中淺短者，絕嗣夭命。若得深長者，宜其子孫富貴，又當壽考。〕

The essay states: The "human groove" resembles a water ditch in the field; if the ditch is deep, the water flows smoothly, but if it is shallow, the water moves slowly. The commentary explains: The human groove is like the channels of a great river, clear water flows out from the "four rivers" of the ears, eyes, mouth, and nose, and the tide leads it all the way to the sea (the mouth is the sea). Therefore, the human groove should be wide, deep, and long. A deep human groove indicates that one's affairs will be smooth and prosperous; a shallow one suggests a life full of obstacles and difficulties. The essay also states: A shallow and short human groove indicates no descendants and a short life, while a deep and long one signifies many children and a long life. The commentary explains: A shallow and short human groove leads to the absence of descendants and a short lifespan, whereas a deep and long one brings prosperity to the descendants and a long life for oneself.

黑子難產乎蓐上，橫紋殍卒於道傍。〔凡人中者，月孛也。若人中有靨者，主其母產之難。若有橫紋截斷，必當餓死於途中。〕上狹下廣兮多後旺，下狹上廣兮屢孤眠。〔若人中上窄下寬者，主晚年發祿，子孫成群。如下狹上闊者，多為鰥孤之人。〕

The essay states: Those who have a black mole on the philtrum will have their mothers suffer difficult childbirth; those who have a horizontal line on the philtrum will die of starvation on the roadside. The commentary explains: The philtrum is associated with the star "Yuebo," which is an ominous star. If there is a mole or pimple on the philtrum, it indicates that the mother had a difficult childbirth when the person was born. If the philtrum is cut across by a horizontal line, the person will certainly die of starvation on the way. The essay also states: Those whose philtrum is narrow at the top and wide at the bottom will have prosperous descendants; those whose philtrum is wide at the top and narrow at the bottom will often be alone and unmarried. The commentary explains: If the philtrum is narrow at the top and wide at the bottom, it indicates prosperity and official rank in later years, with many descendants. Conversely, if it is wide at the top and narrow at the bottom, the person is likely to become a widower or live alone.

深長者誠信著，寬厚者功名先。〔深長者著有誠信，寬闊者早立功名。〕微如一線之文，身填溝壑；明由破竹之仰，家世貂蟬。〔但人中微窄，如線之紋痕，主死填於溝壑之間。若如破竹之仰，長遠有稜理者，則祖庭高貴。〕

The赋文 says: Those with deep and long middle parts are known for their integrity, while those with broad and thick middle parts achieve fame and success early. The注文 explains: Those with a deep and long middle part are known for their honesty and trustworthiness; those with a broad and thick middle part achieve fame and success at an early age. The赋文 also says: Those with a middle part as thin as a thread will be buried in the ravines after death; those with a middle part as clear as a split bamboo tube placed upright will have ancestors who were high officials wearing crowns with sable tails and cicada patterns. The注文 explains: If the middle part is so narrow that it is only a thin line, it indicates that the person will be buried in the ravines after death. If it is as clear as a split bamboo tube placed upright, deep and with distinct edges on both sides, then the family's ancestors must have been high officials. "Diao Chian" refers to decorations on the crowns of officials such as the Attendant-in-Ordinary during the Han dynasty, and is used here to refer to high-ranking officials.

唯口者，語言之鑰，是非之關。〔發言為開口之鑰，開口則是非無不至也。〕禍福之所招，利害之所詮。〔言為禍福之根，禍福乃利害之本。惟其人之所招故言不可不慎也。〕端厚寡辭者定免乎辱，誹謗多言者必招其愆。〔古人之辭寡，若能謹慎於寡辭者，定免乎恥辱。誹謗多言者，謂其專談人之過惡也。如是之人，必禍咎及身。〕

The essay says: The mouth is the key to speech, the gateway to right and wrong. The commentary explains: Opening one's mouth to speak is like using a key to open this door; once the door is opened, right and wrong will inevitably come. The essay also says: The mouth is the place where calamity and blessing come, and the place where gain and loss are explained. The commentary explains: Speech is the source of calamity and blessing, and calamity and blessing are the foundation of gain and loss. Since everything comes from oneself, one must be cautious in speech. The essay also says: Those who are sincere and speak little will surely avoid disgrace, while those who love slander and speak much will surely bring upon themselves guilt. The commentary explains: Ancients spoke little; if one can keep speech few, one will certainly not suffer disgrace. What is called 'slandering and speaking much' refers to those who constantly criticize others' faults and ugliness; such people will surely bring disaster and blame upon themselves.

肥馬輕裘，由方成於四字；出將入相，蓋大容乎一拳。〔若乘肥馬，衣輕裘者，由其口若四字。出為將帥。入為宰輔者，蓋口大而能容其拳也。〕唇欲厚，語欲端，音欲朗，色慾鮮。〔唇貴乎秀厚，語貴乎端嚴，音貴乎高朗，色貴乎明鮮。〕上下紋交子孫眾，周匝稜利仁信全。〔唇上下紋交者，子孫甚眾。如周迴有稜利者，仁信皆全。〕

The text says: Those who can ride fat horses and wear light fur coats are wealthy and noble because their mouths are square, like the character 「四」. Those who can serve as generals in the field and ministers in the court have large mouths that can hold a fist. The commentary explains: Those who ride fat horses and wear soft fur coats have mouths shaped like the character 「四」, which is square. Those who become generals and ministers have mouths large enough to hold a fist. The text also says: Lips should be thick, speech should be upright, voice should be loud, and lip color should be bright. The commentary explains: Lips are valued for being clear, plump, and well-shaped; speech is valued for being upright and dignified; voice is valued for being high and clear; and the complexion is valued for being bright and fresh. The text also says: Those whose upper and lower lips have intersecting lines have many descendants, and those whose lips have distinct edges around the mouth possess both benevolence and trustworthiness. The commentary explains: Those whose upper and lower lips have intersecting lines have many descendants; those whose lips have distinct edges around the mouth possess both benevolence and trustworthiness.

璟血餘資，似括囊而貧薄；含丹多藝，如吹火以酸寒。〔唇如禋血者，主有殷富之資。如括囊者，貧寒孤苦。古相云：唇若含丹多技藝，口如吹火必孤寒。〕合勢欲小，開勢欲寬；狗貪馬餒，鼠讒蜂單。〔口不欲不收，故合勢欲其小，而開勢則欲其大也。凡人食物若似讒狗之狼餐，餓馬之喃草，如鼠蜂之偷食，皆下賤之相也。〕

The essay states: Those with lips as red as blood have surplus wealth; those with mouths tightly closed appear poor and frail. Those with lips red as if holding cinnabar possess many talents; those with mouths puckered as if blowing fire suffer from hardship and poverty. The commentary explains: Lips as red as the blood of sacrificed animals indicate abundant wealth; mouths tightly closed suggest poverty and hardship. Ancient face reading texts say: Those with lips as if holding cinnabar have many skills; those with mouths puckered as if blowing fire are destined for hardship and poverty. The essay further states: When the mouth is closed, it should appear small; when open, it should appear wide. Eating like a greedy dog, a starving horse, or a sneaking mouse or bee is bad. The commentary says: The mouth should not be loose; when closed, it should appear small, and when open, it should appear large. Anyone who eats like a greedy dog, a starving horse, or a sneaking mouse or bee has a lowly appearance.

大言寡信者略綽，無機促齡者偃蹇。〔如其口略綽不收，唇無稜理者，主自滿不謙，兇徒寡信。唇若偃蹇者，乃無機巧之人，又當夭壽。〕青黑禍發，黃白病纏。〔口唇青黑者，惡禍將至。色見黃白者，大病臨身。〕

The essay states: Those with wide and loose mouths tend to make big claims but lack credibility. Those with uplifted and uncontrolled lips are not adaptable and have short lifespans. The commentary explains: A wide and slack mouth that cannot be controlled, combined with lips lacking distinct lines and texture, indicates a person who is self-satisfied and not humble, a dishonest and dangerous person. If the lips are raised unevenly, it signifies someone who lacks adaptability and change, and their lifespan is short. The essay also states: A bluish-black lip color indicates impending misfortune, while a yellowish-white lip color indicates illness. The commentary explains: If the lips appear bluish-black, misfortune is about to arrive; if the lips show a yellowish-white color, serious illness is imminent.

左右紋粗定凶惡，上下急蕩多屯□□。〔其人之左右有粗紋者，定是兇徒之輩，多遭憲網。急蕩者謂不語而唇自動，多主孤苦之相。〕如鳥啄者高人終難共處，同劍鐔者義士可與交歡。〔若口如鳥啄者，難與為交。鐔者，劍之隔手。同劍鐔者，主有信義，宜與交。〕

The essay states: Those whose mouth has coarse lines on both sides are destined for misfortune; those whose upper and lower lips tremble rapidly often encounter difficulties (the last two characters of this sentence are missing, marked as '□□', and I dare not make up them). The commentary says: Those who have coarse lines on both sides of their mouth are certainly wicked people, often committing crimes and falling into legal trouble. The term '急荡' refers to lips trembling on their own without speaking, which often indicates a lonely and unfortunate fate. The essay further states: A mouth shaped like a bird's beak is sharp and piercing; such a person is difficult to get along with. A mouth shaped like the guard of a sword, which is the part between the handle and the blade, is that of a righteous person, and one can befriend him. The commentary says: A mouth shaped like a bird's beak, sharp and pointed, is difficult to associate with. A mouth shaped like the guard of a sword, which is square and defined, indicates a person who is trustworthy and honorable, and one should befriend him.

惟壽算之先定，以牙齒之可觀。〔其於壽算故為前定，觀其牙齒而預可知矣。〕康寧者齊且密，賤夭者疏不連。〔康寧之人，其牙齒齊固而密。賤夭者，則稀少而疏。〕上覆下兮少困，下掩上兮晚鰥。〔上覆下者幼年困滯，下掩上者晚歲鰥寡。〕

The essay states: A person's lifespan is already determined, and it can be seen from their teeth. The commentary explains: The length of one's life is predestined, and one can foresee it by observing their teeth. The essay further says: Those who are healthy and peaceful have neat and tightly packed teeth, while those who are lowly and short-lived have sparse and disconnected teeth. The commentary explains: Those in good health have teeth that are neatly arranged, firm, and closely packed; those who are of low status and die young have few teeth with large gaps between them. The essay also says: A young person whose upper teeth cover the lower teeth will face difficulties, while an elderly person whose lower teeth cover the upper teeth will be widowed in old age. The commentary explains: Those whose upper teeth cover the lower teeth will experience hardship in their youth; those whose lower teeth cover the upper teeth will be widowed in their old age.

班馬文章，白若瓠犀之美；喬松壽考，瑩如崑玉之堅。〔能班固、馬遷之文者，其齒牙若瓠犀之白，高貴人也。享王喬、赤松之壽者，其人齒白瑩堅，如崑山之美玉也。〕當門二齒缺，則命蹇於沒世；學堂一官全，則聞於普天。〔當門二齒缺者，其命蹇滯，終身困窮。當門二齒為內學堂，若大而明者，主名聞天下。〕

The essay states: Those who can write articles as good as Ban Gu and Sima Qian will have teeth as white as the seeds of the gourd; those who can attain the longevity of Prince Boyao and Chishengzi will have teeth as bright and strong as jade from Kunlun Mountain. The commentary explains: Those who can write articles comparable to Ban Gu and Sima Qian will have teeth as white and neat as the seeds of the gourd, indicating a noble character. Those who can attain the longevity of Prince Boyao and Chishengzi, two legendary immortals, will have teeth that are bright, clean, and strong, like jade from Kunlun Mountain. The essay also says: If the two front teeth are missing, one's life will be full of obstacles; if the "schoolhouse" tooth is intact, one's reputation will spread throughout the world. The commentary explains: If the two front teeth, located at the entrance, are missing, one's fate will be difficult and full of obstacles, leading to lifelong hardship. These two front teeth are called "inner schoolhouse." If they are large and clear, they indicate a reputation that will be known throughout the world.

焦黑困乏，鮮明足錢。〔若其齒牙焦黑者，乏困貧窮。鮮明者，錢財豐足。〕二十四兮命折，三十六兮壽延。〔二十四齒疏而不連者，謂之鬼形，主命夭。三十六齒主長年。〕尖若立錐，必乏衣食之士；齊如編貝，優登廊廟之賢。〔齒尖如錐者，必缺衣食。編貝，海物，色白而瑩。齒若齊如編貝，足為賢相以登廊廟。〕

The essay states: Those with blackened teeth are troubled and lack wealth, while those with bright teeth have abundant wealth. The commentary explains: Those with dry, blackened teeth are poor and lack money; those with clean, bright teeth have ample wealth. The essay also says: Those with only twenty-four teeth will die young, while those with thirty-six teeth will live long. The commentary explains: Those with only twenty-four teeth, which are sparse and not connected, are called "ghost form" in physiognomy, indicating a short lifespan; those with thirty-six teeth are destined for longevity. The essay also says: Teeth sharp as upright cones indicate a person lacking clothing and food; teeth even as a string of shells indicate a person capable of becoming a virtuous official in the court. The commentary explains: Teeth sharp as cones indicate a person who lacks clothing and food. "Compile shells" is a type of sea shell, white and bright, strung together in a neat row. If teeth are even as a string of shells, they indicate a person capable of becoming a virtuous minister and serving in the court.

惟舌者，以短少薄鈍為下，以長大方利為先。〔舌短小薄鈍者，為下愚之人。若其長大而方利者，則為上卿。〕方長者咳唾成玉，短小者皂隸執鞭。〔舌方長者，主有才德，文高四海，出語可為珠玉。短小者，俗謂之舌禿，則皂隸執鞭之僕。〕

The essay states: A short, thin, dull tongue is considered inferior, while a long, square, and sharp tongue is considered superior. The commentary explains: A short, thin, and dull tongue indicates a person of great ignorance; a long, square, and sharp tongue can attain the high position of a minister of the highest rank. The essay further says: A person with a square and long tongue produces pearls and jade with each cough and spit, while a short and small tongue can only serve as a stable hand. The commentary states: A tongue that is square and long indicates a person with both talent and virtue, whose literary reputation surpasses the four seas. Every word he speaks is as precious as pearls and jade. A short and small tongue is commonly called 'tongue秃' (literally 'bald tongue'), and such a person can only serve as a lowly stable hand in the government office.

黑子凶惡，粟粒榮遷。〔舌上有黑靨者，多為凶惡。有粟粒者，則必居官食祿。〕黑紫布衣而肘露，鮮明金帶而腰懸。〔舌上色若黯紫之色者，當貧賤露肘。舌若鮮明光瑩者，則有腰金之貴。〕七星理明，可享千鍾之祿；三川紋足，必食萬戶之田。〔舌上七星靨者，可享千鍾之厚祿。舌上有紋如川者，必享萬戶之食。〕

The essay states: Those with a black mole on their tongue are destined for misfortune, while those with grain-like bumps on their tongue will attain official rank. The commentary explains: Those with a black mole on their tongue are mostly destined for misfortune; those with grain-like bumps on their tongue will certainly hold official positions and receiveofficial stipend. The essay further states: Those with a black and purple tongue color will wear coarse clothes and have their elbows exposed, while those with a bright and clear tongue color will have a golden belt hanging at their waist. The commentary explains: Those with a dark purple tongue color are destined to be poor and wear tattered clothes, exposing their elbows; those with a bright and smooth tongue color will have the wealth and status of wearing a golden belt. The essay also states: Those with seven moles on their tongue arranged like the Seven Stars and clear in appearance will enjoy a thousand measures of grain asofficial stipend; those with three lines on their tongue forming the shape of "川" will certainly receive the taxes from ten thousand households. The commentary explains: Those with seven moles on their tongue arranged like the Seven Stars and clear in appearance can enjoy a thousand measures of grain asofficial stipend; those with three lines on their tongue forming the shape of "川" will certainly receive the taxes from ten thousand households.

允謂瘦人項短致災殃，肥人項長必夭橫。〔瘦人本宜項長而項短者，決致災禍。肥人本宜項短而項長者，必當橫夭。〕如罌如瓶總非吉，似鵝似豕皆不令。〔罌、瓶皆瓦器也，項下垂若器者凶。鵝項太長，豬項太短，如是之人，皆主惡死，不善終也。〕

The essay states: It can indeed be said that a thin person with a short neck will invite calamity, while a fat person with a long neck will certainly die an untimely death. The commentary explains: A thin person should naturally have a long neck, but if they have a short neck, they will surely suffer misfortune; a fat person should naturally have a short neck, but if they have a long neck, they will certainly die young. This refers to the need for the body shape to match the neck. The essay further states: A neck resembling a罂 or a瓶 is not auspicious, and a neck resembling a goose's neck or a pig's neck is also bad. The commentary explains: Both罂 and瓶 are earthenware vessels, and their necks hang down and are swollen, which are signs of bad fortune. A goose's neck is too long, and a pig's neck is too short; those who have such necks will meet an unfortunate end and not live a long life.

豐圓厚實多財產，光隆溫潤足權柄。〔項若豐圓厚實與背相稱者，財產多而富足。其光隆溫潤者，足主樞機重柄。〕瘦人結喉身孤兆，肥人結喉刑剋證。〔瘦人結喉者，身必孤獨。肥人結喉者，必遭刑害。〕項後豐起，定為厚福之人；頷下絛垂，永保遐齡之慶。〔項後骨豐而起者，是為厚福。頷下餘絛雙垂者，永保遐齡之壽。〕

The essay states: Those with a thick and full neck possess abundant wealth. Those with a bright and prominent neck can hold power. The commentary explains: If the neck is full, round, thick, and harmonious with the back, it indicates wealth and prosperity. If it is also bright, prominent, and moist, it signifies the ability to hold important positions of authority. The essay also states: A thin person with a prominent Adam's apple is a sign of loneliness, while a fat person with a prominent Adam's apple indicates suffering from punishment and calamity. The commentary explains: A thin person with a high and prominent Adam's apple is destined to be lonely. A fat person with a high and prominent Adam's apple will surely encounter punishment and misfortune. The essay also states: A full and prominent neck indicates a person with deep blessings. Those with two hanging folds beneath the chin will always enjoy longevity. The commentary explains: A thick and prominent neck indicates a person with great blessings. Those with two hanging folds beneath the chin will always enjoy a long and prosperous life.

夫貴背之豐隆，身乃恃而安定。〔夫人之背貴於豐隆，必以體之上下安恃而為可稱。〕貧夭絕嗣者偏側欹斜，富貴有後者闊厚平正。〔貧窮壽夭無後者，蓋為背之偏側，欹斜不正。富貴有後者，則背闊澤潤，堅厚而平。〕

The essay states: A person's back should be full and prominent, so that the body has something to rely on and remains secure. The commentary explains: A person's back is valued for being thick and prominent; it must have support above and below, remaining stable and not shaken, to be considered proper. The essay further states: Those who are poor, short-lived, or childless have their backs leaning to one side, crooked and uneven; whereas those who are wealthy and have descendants have broad, thick, flat, and upright backs. The commentary explains: Those who are poor, die young, or have no children mostly have their backs leaning to one side, crooked and uneven. Those who are wealthy and have descendants have broad, thick backs that are smooth and lustrous, solid and flat.

勢若踞山之蹲虎，利賓于王；形如出海之伏龜，考終厥命。〔背勢似山中坐虎有威力者，當利賓于王，足為王佐。背如出海之龜，則考終壽命。〕龍骨欲長而充實，虎骨欲短而堅硬。〔龍骨者臂，虎骨者膊，上為君，下為臣。上壯下細者龍吞虎，下壯上細者虎吞龍也。〕

The explanatory text says: The back's appearance resembles a tiger crouching on a mountain peak, suitable to be the king's honored guest; the back's shape like a turtle emerging from the sea, able to live out a full life and die peacefully. The commentary explains: If the back's appearance is like a tiger crouching in the mountains, powerful and imposing, it should become the king's honored guest, capable of being a talented minister assisting the monarch. The phrase "beneficial to be a guest of the king" comes from The Zhou Changes, the Book of Changes, the Observing Hexagram. If the back resembles a turtle rising from the sea, being round and full, it can enjoy a long life and die peacefully. The explanatory text also says: "Dragon bone" should be long and solid, "Tiger bone" should be short and firm. The commentary explains: "Dragon bone" refers to the upper arm bone, "Tiger bone" refers to the forearm bone below the elbow; the upper part represents the sovereign, the lower part represents the minister. If the upper arm is thick and the lower arm is thin, it is called "Dragon swallows the Tiger"; if the lower arm is thick and the upper arm is thin, it is called "Tiger swallows the Dragon," both indicating disorder between sovereign and minister.

瑀肩者騰上必速，恐不多時；犀膊者為儒早亨，優於從政。〔矰鳥之肩者，騰上迅速，早而困乏，故馬周矰肩火色，任之要職，壯歲辭閒，急流勇退。為人犀膊豐而圓厚，則為文明之士，幼達長於大政。〕指節慾其纖直，腕節慾其圓勁。〔手指欲纖而長，腕節慾圓而勁。〕

The essay states: Those with shoulders raised like birds will rise quickly in official rank, but their success may not last long; those with arms thick and strong like a rhinoceros will achieve academic success early and excel in government affairs. The commentary explains: Those with shoulders raised high, like an arrow shot from a bow, will rise rapidly, but will soon exhaust themselves and face difficulties. Therefore, during the Tang dynasty, Ma Zhou was born with a raised shoulder and a fiery complexion. Though appointed to important positions, he resigned from office in his early years, demonstrating a bold retreat from power. As for those with arms thick and strong like a rhinoceros horn, they are scholars with literary talent, achieving prominence at a young age and excelling in handling major government affairs. The essay further states: Fingers should be slender and straight, and the wrist joint should be round and strong. The commentary explains: Fingers should be slender and long, and the wrist bones should be round and powerful.

厚而密者謀必有得，薄而疏者心多不稱。〔掌中豐厚而柔，指節瑩光而密者，則足智多謀。如其掌薄骨硬，指節疏露者，平生智多不遂。〕勢若排竿富可羨，色如璟血貴可競。〔指節若排筍者，身必貴顯。其掌如□血者，家必殷富。〕

The essay states: Those with thick palms and tightly closed finger joints will surely achieve their endeavors; those with thin palms and sparse finger joints will have most of their wishes come to nothing. The commentary explains: Those with thick and soft palms and clear, compact finger joints are intelligent and resourceful. Those with thin palms and hard bones, with sparse and exposed finger joints, will think a lot but never accomplish anything. The essay also says: Those whose fingers are straight and evenly aligned like bamboo poles will be rich and enviable; those whose palm color is as red as blood will be noble and competitive. The commentary explains: Those whose finger joints are long, straight, and evenly aligned like spring bamboo will certainly attain high status. Those whose palm color is as red and lustrous as blood (the original text here is missing one character, which is likely "Jing" or "Yin" based on the context) will certainly have a prosperous and affluent family.

身卑才薄，涉中滿而起傾；祿厚官榮，有駟馬之形勝。〔若掌中心薄，周圍起骨，謂之起傾。如是之人，主卑賤寡學。官祿榮高，謂掌中有印旗之形。〕橫紋下愚，縱理慧性。〔凡人掌中若有橫紋而短者，乃為下愚。如有紋縱者，至聰明而多智慧。〕

The essay states: Those of low status and limited ability have concave palms with raised edges; those with high salary and prominent positions have palm patterns resembling four horses. The commentary explains: If the palm is thin and sunken, but the surrounding bones are prominent, it is called "qi qing," indicating a person of low status and lack of learning. For those with high official rank and honor, it refers to having patterns like seals or banners on the palm. The essay also says: Those with many horizontal lines on the palm are dull-witted, while those with many vertical lines are intelligent. The commentary explains: If a person's palm has only short horizontal lines, they are considered dull-witted; if they have vertical lines, they are very intelligent and wise.

骨露筋浮者主身賤，皮堅肉枯者愁囊罄。〔手若露骨浮筋，主身貧下賤。若皮堅硬肉乾澀者，當愁囊篋空乏。〕家殷而黑子斯明，用足而橫紋乃互。〔手中黑子，主家豪富。如有橫紋通直者，為握刀之紋，則主財豐富足。〕

The essay states: Those whose hands have prominent bones and visible veins are of low status, while those with hard skin and dry flesh worry about empty money boxes. The commentary explains: If the hands show exposed bones and floating veins, it indicates poverty and low status; if the hands have hard skin and dry flesh, they will worry about empty money boxes. The essay also says: Those with bright black moles on the palm are wealthy, and those with crosswise lines on the palm that connect straightly have sufficient expenses. The commentary explains: Those with black moles on the palm are signs of family wealth. If there are crosswise lines on the palm that are straight and connected, it is called 'knife-pattern lines', indicating abundant wealth and prosperity.

富貴之相若苔之滑而綿之軟，壽安之人如荀之直而玉之瑩。〔富貴賢明之士，手滑軟而若苔若綿。康寧遐齡之人，手直如惸而白如玉。〕

The essay states: The appearance of a person who is wealthy and noble is such that their hands are as smooth and slippery as moss, and as soft and delicate as silk. The appearance of someone who is healthy and long-lived is such that their hands are straight and firm like bamboo shoots, and their skin is as bright and smooth as jade. The commentary explains: A wealthy and wise person has smooth and soft palms, feeling like moss or silk. A healthy and long-lived person has fingers straight as bamboo shoots and skin as white and lustrous as jade.

心宰視聽，內主魂魄，帥六腑之氣，統五臟之神。〔心乃神之主也，掌其視聽，運行百脈之神，制五臟六腑之神，故《內經》曰：心為君主之官，神明生焉。〕顏色始變，是非已分。〔凡人顏色喜怒方有所變，則一心之明鑑而能預知之。〕

The essay says: The heart governs sight and hearing, internally controls the soul and spirit, commands the qi of the six腑, and oversees the spirits of the five zang-organs. The commentary says: The heart is the master of the spirit, controls vision and hearing, circulates the spiritual qi throughout the entire body's meridians, and regulates the spirits of the five zang-organs and six腑. Therefore, the Yellow Emperor's Inner Canon says: The heart is the sovereign organ, and the spirit arises from here. The essay further says: As soon as the complexion changes, right and wrong become clear. The commentary says: When a person's feelings of joy or anger first appear on their face, the heart, like a bright mirror, already perceives and knows it in advance.

惡則禍結，善則福臻。〔人之所行善惡，咸發之於心。若其行惡，則禍結。若其行善，則福應。〕胸凸者燥而多劣，毛長者剛而好嗔。〔胸膺骨高起者，主性急燥而多劣。若其生毛者，每多輕怒，此皆不仁，寡合之相也。〕

The essay states: committing evil deeds plants the seed of misfortune, while performing good deeds invites blessings. The commentary explains: all good and evil actions people do originate from within the heart. If one commits evil, misfortune will entangle and follow closely; if one does good, blessings will correspond and come accordingly. The essay further states: those with prominent collarbones are impetuous and prone to bad behavior. Those with hair growing on their chest are fierce and quick to anger. The commentary says: those with high and prominent bones in their chest are impetuous and have many bad habits. Those with hair growing on their chest are easily angered; both of these characteristics indicate a lack of kindness and difficulty in getting along with others.

坑陷淺窄愚闇而多居下賤，寬平博厚賢明而早廁縉紳。〔胸貴平闊，若坑陷淺窄者，多為愚下之流。若其寬平博厚者，則幼年而居官明賢而享祿。〕腹為水穀之海，臍為筋脈之源，包萬物而獨化，總六腑以中輪。〔腹為水穀之海，臍者總六腑以居中，以為筋脈之源，由是腹肚大而圓，臍必廣而深。相曰：腹大垂囊，食祿無疆。〕

The essay states: Those with a concave and narrow chest are dull and ignorant, often occupying lowly positions; those with a broad and flat chest are wise and capable, rising early to the ranks of the scholar-officials. The commentary explains: A chest should be flat and open; if it is concave and narrow, it often indicates a dull and lowly person. If it is broad and flat, one can attain officialdom at a young age, be known for wisdom, and enjoyofficial stipend. The essay further states: The abdomen is the great sea where food and grains converge, and the navel is the origin of the sinews and vessels. It encompasses all things and nurtures them, overseeing the six腑 and functioning at the center. The commentary says: The abdomen is the sea of food and grains, the navel is at the center and oversees the six腑, being the origin of the sinews and vessels. Thus, the abdomen should be large and round, and the navel must be wide and deep. The physiognomy text says: Those with a large, hanging abdomen like a bag will have endlessofficial stipend.

圓厚富安儉薄乏食，深寬富貴淺窄孤貧。〔腹若圓大而厚者，主家富安閒。如戎腹薄而儉小者，必至乏食。腹寬厚者，主能容物。富貴淺薄窄狹者，褊急孤寒。〕勢若垂囊，風雷四方之震；深能容李，芝蘭千里之聞。〔腹垂若囊，主聲名冠世，如風雷震於四方。臍深廣能容夫李者，主美譽播於邦幾之外，若蘭之馨香聞於四遠，言其美德之盛也。〕

The essay states: those with round and thick bellies are affluent and comfortable, while those with narrow and thin bellies suffer from lack of food and clothing; those with deep and wide navels are wealthy and noble, while those with shallow and narrow navels are lonely and poor. The commentary explains: if the belly is round and thick, it indicates a prosperous family and a tranquil mind and body; if the belly is thin and small, it signifies a lack of food and sustenance. A broad and thick belly indicates a generous disposition, leading to wealth and honor; a shallow and narrow belly indicates a narrow-minded and impetuous nature, resulting in loneliness and poverty. The essay also states: those whose bellies hang down like bags have a reputation that shakes the world like wind and thunder; those whose navels are deep enough to hold a plum have a reputation that spreads far and wide like the fragrance of orchids. The commentary explains: those whose bellies hang down like bags are destined for a reputation that surpasses all others in their time, like wind and thunder shaking the world. Those whose navels are deep enough to hold a plum have a reputation that spreads beyond the borders of the country, like the fragrance of orchids spreading far and wide, indicating that their virtue is abundant and noble.

足者枝之謂，身者幹之云，枝以蔽其幹，足以運諸身。〔足為枝也，身乃幹也，枝當蔭其幹，足可運之身。〕豐厚方正者多閒暇，薄澀橫窄者必苦辛。〔足若豐厚方正者，平生閒樂，其祿自至。若人足之薄窄枯澀，必當辛苦終身。〕

The essay says: The feet are like the branches of a tree, the body is like the trunk; the branches protect the trunk, and the feet carry the whole body. The commentary says: The feet are the branches, the body is the trunk; the branches should shelter the trunk, and the feet enable the body to move. The essay also says: A person with thick and square feet will have much leisure in life, while a person with thin, dry, and narrow feet will certainly have a hard life. The commentary says: If the feet are thick and square, one will have a life of ease and happiness, with salary coming without seeking; if the feet are thin, narrow, and dry, one will certainly have a hard life all their days.

無紋身賤，有毛家溫。〔足底無紋者，身必貧賤。若其足面有毛者，家必殷實。〕家富累千金，蓋有弓刀之理；官高封一品，由成魚鳥之紋。〔家積千金之富者，足底有弓刀之紋理。官至一品之極者，足底有魚鳥之成紋。〕

The essay states: Those without foot patterns are of low status, while those with hair on their soles are of moderate means. The commentary explains: Those without any foot patterns are certainly poor and lowly; those with hair on their feet are certainly prosperous. The essay further states: Those who accumulate wealth of thousands are due to foot patterns shaped like bows or knives; those who attain the highest official rank are due to foot patterns shaped like fish or birds. The commentary explains: Those who have accumulated wealth of thousands have foot patterns shaped like bows or knives; those who have reached the highest official rank have foot patterns shaped like fish or birds.

短小精悍者，形不足而神有餘；長大孱弱者，形有餘而神不足。〔人身短小精悍者，蓋其形雖不足，神乃有餘。若身長大孱弱者，是形有餘而神不足也。〕伊形神而俱妙，非賢聖其孰能。〔形者發乎外，神者藏於內。其形神俱妙者，非賢聖孰能得之。〕

The essay says: Those who are short in stature but sharp and strong in mind have a body that is insufficient but a spirit that is abundant; those who are tall and weak in body have an ample form but a lacking spirit. The commentary explains: A person who is short but vigorous has a body that is insufficient, yet a spirit that is more than enough; one who is tall but weak has an ample body but a deficient spirit. The essay further states: When both form and spirit are perfectly harmonious, it is not the common people but the virtuous and sages who can achieve this. The commentary says: "Form" is evident on the outside, "spirit" is hidden within; when both form and spirit are excellent, apart from the virtuous and sages, who else can possess such a state?

藏於內者如淵珠之粹，發乎外者若焰光之燭。〔神藏於內者，如淵水驪珠之精粹。神發乎外者，若清夜焰燭之美光。〕善惡在人之憎愛，清濁由目之照矚。〔凡人心之美惡，皆著於目。美則人愛，惡則人憎，分明清濁，瞻視是也。〕

The essay says: The spirit hidden within is as pure as a pearl at the bottom of a deep pool; the spirit manifesting outside is as bright as a candle flame. The commentary explains: A person whose spirit is concealed within is like a pearl beneath the jaw of a mythical dragon in a deep pond, pure and refined; a person whose spirit is displayed outwardly is like the beautiful glow of a candle in the clear night. The essay further states: Whether a person is good or evil depends on whether others love or hate him; whether he is clear or turbid depends on how his eyes look upon things. The commentary says: The beauty or wickedness of a person's heart is reflected in his eyes. A kind heart brings universal affection, while a wicked heart invites universal hatred; to discern clarity or turbidity, one looks at how his gaze rests upon things.

質以氣而宏充，氣以神而化育。〔質者形也，人之以氣而養形，故以神而生氣。〕質寬則氣宏而大，神安則氣靜而覆。〔人形體寬大，則心氣宏。若其神之所安，則氣順而能靜。〕如是寵辱不足驚，喜怒不足觸。〔人之所養，氣定而後形固，形固而後神全，神全而後心正，誠能有之則寵辱不驚，喜怒不觸。〕

The essay says: Form and substance rely on qi to be filled and expanded, and qi relies on spirit to generate and nurture. The commentary says: "Substance" refers to form. A person relies on qi to nourish his form, so he also needs spirit to generate qi. The essay further says: When form and substance are broad and thick, qi becomes grand; when spirit is settled, qi becomes calm and can cover and carry all things. The commentary says: When a person's form is broad, his heart qi becomes vast; when spirit is settled, qi becomes harmonious and calm. The essay further says: When one reaches this state, being favored or disgraced does not surprise him, and being happy or angry does not move him. The commentary says: A person's cultivation is that qi becomes calm, then form becomes firm, then spirit becomes complete, and then the mind becomes upright; if one truly achieves this, he will remain unaffected by favor or disgrace, and by joy or anger.

有氣無肉者，譬若寒松；有肉無氣者，猶如蠹木。〔人之形體，牴瘦而有神氣者，譬若寒松之堅，可享其壽。如其形體肥而無神氣者，猶似蟲之蠢木，故枯朽而速敗也。〕李嶠耳息而享百齡，孟軻內養而輕萬斛。〔龜息者氣自耳出，故享其壽。李嶠耳中出息，享遐齡之壽。孟子善養浩然之氣，雖齊宣王授以萬鍾之祿，不顧也。〕

The essay states: A person with spirit but little flesh is like a pine tree that withstands cold; a person with flesh but no spirit is like a rotten piece of wood infested with insects. The commentary explains: A person whose body is thin but has spirit is like the cold pine, strong and enduring, thus able to live long. A person whose body is fat but lacks spirit is like a piece of wood infested with insects, quickly decaying and ruined. The essay also says: In the Tang dynasty, Li Qiao lived to be a hundred years old by breathing through his ears. Meng Ke looked down upon a thousand measures of salary because he cultivated the great and noble spirit within. The commentary explains: The term "turtle breathing" refers to the breath entering and exiting through the ears, thus attaining longevity. Li Qiao could breathe through his ears, so he lived to an old age. Meng Ke was good at cultivating the great and noble spirit, so even if King Xuan of Qi offered him a thousand measures of salary, he would not care for it.

和柔剛正之謂君子，狹隘急暴之謂士卒。〔氣和寬剛正為君子，氣狹隘急暴為士卒。〕如龜之息兮保其遠大，如馬之馭兮重其馳逐。〔龜息之細，渺然不聞，蓋能如龜息者，可保長年之氣。若如馬之馭駕者，生平有馳逐之勞重者，辛苦百般。〕

The essay states: Those with a calm and gentle disposition but a strong and upright nature are called gentlemen. Those with narrow-mindedness and a hot-tempered nature are merely soldiers. The commentary explains: Those whose temperament is harmonious and broad-minded, and who are strong and upright in character, are gentlemen. Those whose temperament is narrow and constrained, and whose nature is impetuous and fierce, are mere soldiers. The essay further states: Those whose breathing is like that of a turtle, long and steady, can attain longevity. Those whose breathing is like a horse being driven, short and labored, will have a life full of toil and hardship. The commentary explains: The turtle's breath is extremely subtle, almost inaudible. Those who can breathe like a turtle can preserve the vital energy of longevity. If one's breathing is like a horse being driven, heavy and labored, then one will bear a life of constant exertion and great hardship.

身大音小褐所隱，身小音大福所伏。〔身大音小者，形聲不相應，故隱其禍而待其發。身小音大，神氣有餘，故藏其福而待其時。〕夫聲音之所發自元宮而乃臻，與心氣以相續。〔聲音之發，起於丹田，與心氣相續而出也。〕

The essay states: A large body with a small voice indicates a place where calamity is hidden; a small body with a loud voice indicates a place where good fortune is concealed (the essay says "brown" but should be "calamity," as per the original text, and I dare not change the characters). The commentary explains: When the body is large but the voice is small, the form and voice do not match, so calamity is hidden and waiting to occur; when the body is small but the voice is loud, there is an excess of spirit, so good fortune is hidden and waiting for the right time. The essay also states: The voice originates from the "Yuan Palace" and then takes shape, connected continuously with the heart's energy. The commentary explains: The voice originates from the "Dantian," connected with the heart's energy, and emerges as one continuous flow.

琅然其若擊石，曠然其若呼谷，斯乃內蘊道德，終應戩谷。〔聲清則琅然若擊磬之音，聲濁則曠然如呼幽谷之奧，此謂內懷道德之人，終當享其厚祿。〕謂之羅網者，乾溼不齊。謂之雌雄者，大小相續。或先急而後緩，或先緩而後速。是為粗俗之卑冗，焉遂風雲之志欲。〔聲音有乾潤，出而不等。若聲大聲小相續亂出，或先急而後緩，或先緩而後急，皆為粗俗卑下之徒。〕

The essay says: The sound is clear and resonant, like striking a stone chime, and vast and echoing, like shouting into a deep valley. This describes a person who possesses moral virtue, who will ultimately attain blessings and official rank. The commentary explains: A clear sound resonates like a chime; a dull sound echoes emptily, like shouting into a deep valley. This refers to a person with inner virtue who will eventually receive great rewards. "Jian Gu" refers to blessings and official rank. The essay further says: The sound called "Luowang" has dry and moist tones alternating; the sound called "Cixiong" has large and small tones alternating. Some begin fast and end slow, others begin slow and end fast. These are all characteristics of coarse and lowly people, how could they achieve great ambitions? The commentary says: Sound has dry and moist tones, which alternate when produced; if the tones suddenly become large or small, or if they are confused and alternate, or if they start fast and end slow, or start slow and end fast, these all belong to coarse and lowly people.

辨四時之氣，如春蠶吐絲之微微；察五方之色，如浮雲覆日之旭旭。〔辨青白紅黑，豈四時之正氣也。在於皮上者謂之色，皮裡者謂之氣。氣者如粟、如豆、如絲、如髮，藏於紋理之中，隱於髮毛之內。細者若春蠶之絲，欲察五方，正如浮雲覆日之微。〕

The commentary says: Distinguishing the four seasons' "qi" should be done with the careful observation of a silkworm spinning silk, attending to the subtle details. Observing the colors of the five directions should be done with the careful observation of clouds obscuring the sun, attending to the faint and indistinct. The commentary explains: Distinguishing the colors of green, white, red, and black corresponds to the proper colors of the four seasons. The color that appears on the surface of the body is called "color," while the qi that resides within the skin is called "qi." The shape of qi can resemble millet grains, beans, silk, or hair, hidden within the skin's texture and concealed within the hair. The fine texture resembles the silk of a spring silkworm. Observing the colors of the five directions, east, south, west, north, and center, is like observing clouds obscuring the sun, noticing only a faint and subtle indication.

地閣明而饒田宅，天嶽暗而罹桎梏。〔地閣光明者，田宅多廣。天嶽昏暗者，刑獄多憂。〕粟黃繒紫多豪貴，脂白晙青合賢淑。〔粟黃者，如粟粒之點嬌黃也。繒紫者，如紫線之亂盤也。是為青龍之氣，若面部四時常見者，乃豪貴之人。人之面色其白若脂，其青若曌者，廊廟之器。〕

The essay states: The "Di Ge" area beneath the chin shows bright coloration indicating abundant land and property, while the "Tian Yue" area on the forehead shows dim coloration indicating imprisonment. The commentary explains: Those with bright coloration in "Di Ge" have extensive land and property; those with dim coloration in "Tian Yue" face continuous legal troubles and imprisonment. The essay further states: Those who display a color resembling millet yellow or silk purple are usually of noble and wealthy status, while those who display a color resembling fat white or dawn blue are of virtuous and refined character. The commentary explains: "Millet yellow" refers to a faint yellow like the color of millet grains; "silk purple" refers to a purple color resembling tangled silk threads. Both of these colors belong to the "Qing Long" (Azure Dragon) energy. If these colors appear on the face throughout the four seasons, the person is of noble and wealthy status. A person whose face appears white like fat and blue like the early morning light is considered a capable and upright person fit for high office.

若相者，精究其術，而妙悟於神，安逃禍福。〔若學相者，能細究此書，而得其神妙，則禍福無逃也。〕〔歌曰：嗟嗟世俗不知因，妄將容貌取其形。若得正形為大貴，依稀相似出群倫。形滯之人行必失，神滯之人心不開，氣滯之人言必懶，色滯之人面塵埃。形神氣色都無滯，舉事心謀百事諧。色在皮而氣在血，脈聚作成多喜悅。散則成憂靜則安，部位吉凶皆有訣。又曰：欲窮禍福貴賤，除觀諸家相文，聽聲觀形察色，有肉神、音神、眼神、總欲觀之，則自然明矣。又曰：迷而不反，禍從惑起，災自奢生。老子曰：天之道利而不害，聖人之道為而不爭。此之謂也。〕

The essay says: Those who study physiognomy, if they can thoroughly research this art and have profound insight into the "spirit," then misfortune and fortune will be impossible to hide. The commentary says: Those who study physiognomy, if they carefully study this book and understand its subtle principles, then a person's misfortune and fortune will no longer be beyond their sight. At the end of the commentary, there is also a rhyming verse: It is pitiful that worldly people do not understand the root cause, and they recklessly judge by appearance. If one has a proper form and structure, they will be of great fortune; even those who resemble it slightly can achieve distinction. Those with stagnant form will inevitably make mistakes in their actions; those with stagnant spirit will have narrow-mindedness; those with stagnant energy will speak lazily; those with stagnant color will look as if covered in dust. If form, spirit, energy, and color are all unobstructed, then everything they do will go smoothly. If color floats on the surface and energy flows in the blood, and the pulse energy converges into form, it often indicates good fortune; if the pulse energy disperses, it brings sorrow; if the pulse energy is calm, it brings peace. The fortune or misfortune of each part of the face can be judged by established rhymes. The verse also says: To thoroughly understand a person's fortune, misfortune, wealth, and status, one must not only refer to various physiognomy books, but also listen to their voice, observe their form, and examine their color. The spirit of the flesh, the spirit of the sound, and the spirit of the eyes must all be observed together, and one will naturally understand. It also says: Those who are stubborn and refuse to change will bring calamity from confusion, and misfortune from extravagance. The "Laozi" says: The Way of Heaven benefits all things without causing harm; the Way of the sage is to act without competing with others. This is exactly the meaning of this.