Shen Xiang Quan Bian (神相全編)

大凡觀人之相貌，先觀骨格，次看五行；量三停之長短，察面部之盈虧，觀眉目之清秀，看神氣之榮枯，取手足之厚薄，觀鬚髮之疏濁；量身材之長短，取五官之有成，看六府之有就，取五嶽之歸朝，看倉庫之豐滿，觀陰陽之盛衰，看威儀之有無，辨形容之敦厚，觀氣色之喜滯，看體膚之細膩。

When giving a face reading, the first step is to examine the "bone structure," which refers to the thickness, contours, and overall pattern of the entire skeleton, as this forms the foundation of a person's destiny. The second step is to look at the "Five Phases," which involves classifying a person's appearance into the five types of metal, wood, water, fire, and earth. Next, measure the "three sections" — from the hairline to the brow is the upper section, from the brow to the nose is the middle section, and from the nose to the chin is the lower section — to see if the three parts are evenly proportioned. Observe whether the facial features are full or sunken. Check if the eyebrows and eyes are clear and refined. Determine if the person's spirit and bearing are vigorous or weak. Feel the hands and feet to see if they are thick and solid or thin and frail. Look at the hair and beard to see if they are neat and fresh or thick and matted. Then measure the body height and check if the "five organs" — the brow as the longevity organ, the eyes as the supervisory organ, the ears as the listening organ, the nose as the discerning organ, and the mouth as the speaking organ — are properly formed. Examine the "six palaces" — the two heavenly granaries on the forehead, the two cheekbones in the middle of the face, and the two cheeks below — to see if they are full and well-developed. Check the "five mountains" — the left cheek as the eastern mountain, the right cheek as the western mountain, the forehead as the southern mountain, the chin as the northern mountain, and the nose as the central mountain — to see if they all converge towards the central nose. Look at the "granaries" — the heavenly granary above the brow, and the earthly granary below the cheeks — to see if they are full. Determine which side of yin and yang — bone belongs to yang, flesh belongs to yin — is more dominant. Check if the person has an imposing presence that commands respect. Assess whether the appearance is solid and sincere. Observe the "complexion" to see if it is bright and cheerful or dull and stagnant. Finally, check the skin for its smoothness and texture.

觀頭之方圓，頂之平塌，骨之貴賤，骨肉之粗疏，氣之短促，聲之響亮，心田之好歹，俱依部位流年而推；骨格形局而斷，不可順時趨奉，有玷家傳。但於星宿、富貴、貧賤、壽天、窮通、榮枯、得失、流年、休咎，備皆周密，所相於人，萬無一失，學者亦宜參詳，推求真妙，不可忽諸。

One must also examine the shape of the head, whether it is square or round, whether the top of the head is flat and full or sunken, whether the bone structure indicates a noble or humble destiny, whether the bones and flesh are coarse and sparse or evenly balanced, whether the breath is short and shallow or deep and long, whether the voice is loud and clear, and whether the heart is good or evil. All these factors should be combined with the 'particular years' to make a judgment. The face is divided from top to bottom into different areas corresponding to various ages; when a person reaches a certain age, the condition of the corresponding area determines the fortune or misfortune of that period. At the same time, one must also make a judgment based on the bone structure and the overall form. Fortune-tellers must not say flattering words to please people at that time, as that would disgrace the family tradition of physiognomy. As for the matters governed by the star mansions, such as wealth and poverty, nobility and humility, longevity and short life, prosperity and adversity, flourishing and decline, gain and loss, the current year, and auspicious or inauspicious events, as long as each is carefully and thoroughly analyzed, one can be certain in giving a physiognomy reading. Those who study physiognomy should repeatedly study and explore the true subtle aspects of it, and must not be careless.

一取威儀：如虎下山，百獸自驚；如鷹升騰，狐兔自戰。不怒而威，不但在眼，亦觀顴骨神氣取之。二看敦重及精神：身如萬斟之舟，駕於巨浪之中，搖而不動，引之不來，坐臥起居，神氣清靈，久坐不昧，愈加精彩；如日東昇，刺人眼目；如秋月懸鏡，光輝皎潔；面神眼神，俱如日月之明，輝輝皎皎，自然可愛，明明潔潔，久看不昏。如此相者，不大貴亦當小貴，富亦可許，不可妄談定。

The first observation in the ten views is to look at "appearance and bearing," which refers to a person's natural aura. A person with good bearing is like a tiger going down the mountain, causing all animals to be frightened; or like an eagle soaring in the sky, making foxes and rabbits tremble. It is said "without anger, there is authority," meaning that even without being angry, one can make others dare not be disrespectful. This aura is not only seen in the eyes, but also needs to be combined with the strength of the cheekbones and the spirit on the face. The second observation is to look at solidity and stability, as well as the spirit. A stable person is like a big ship carrying ten thousand measures of cargo sailing through great waves; although the waves hit the ship, the ship sways but does not capsize, and others cannot pull it. Whether sitting, lying, rising, or moving, the spirit is clear and lively, and even after sitting for a long time, it does not become dull, but instead becomes more vivid. The spirit of such a person is like the morning sun rising, with bright light that stabs the eyes; or like the bright moon hanging high in the autumn night, with clean and bright light. The spirit on the face and the spirit in the eyes are as bright and clean as the sun and moon, lovely and pleasant to look at, and even after looking for a long time, one does not feel dull or murky. A person with such a look is not necessarily of great fortune, but can be of small fortune, and can be wealthy. However, one should not make hasty judgments about their fate.

三取清濁：但人體厚者自然富貴，清者縱瘦神長，必以貴推之；濁者有神謂之厚，厚者多富；濁而無神謂之軟，軟者必孤，不孤則夭。四看頭圓頂額高：但人頭為一身之主，四肢之元。頭方者頂高，則為居尊天子；額方者頂起，則為輔佐良臣；頭圓者，富而有壽；額闊者，貴亦堪誇；頂平者，福壽綿遠；頭扁者，早歲迍邅；額塌者，少年虛耗；額低者，刑剋愚頑；額門殺重者，早年困苦；部位傾陷，髮際參差者，照依刑剋兼觀，不可一例而言，有誤相訣。

The third observation is to distinguish between "clear" and "dull." A person with a robust body naturally attains wealth and honor; a person with a refined appearance, even if slightly thin, should be considered of noble character if their spirit is long and bright. A dull appearance with a bright spirit is called "thick," and such people usually have wealth. A dull appearance without spirit is called "soft," and people with such a look are destined to be lonely, and even if not lonely, they will die young. The fourth observation is to look at whether the head is round, and whether the top of the head and the forehead are high. The head is the master of the whole body and the origin of the limbs. A head that is square with a high top indicates the appearance of a heavenly sovereign; a forehead that is square with a raised top indicates the appearance of a virtuous minister assisting the sovereign; a round head signifies wealth and longevity; a broad forehead indicates noble status; and a flat top signifies long-lasting blessings and longevity. Conversely, a flat head indicates hardship in early years; a sunken forehead indicates waste of energy in youth; a low forehead causes harm to the six relations and indicates foolishness; a strong killing energy in the center of the forehead indicates early hardship; and if the face is tilted or sunken, and the hairline is uneven, these should be examined together with the effects on the six relations. These should not be treated as a single case, otherwise the divination rules will be misused.

五看五嶽及三停：左顴為東嶽，俱要中正，不可粗露傾塌；額為南嶽，亦喜方正，不宜撇竹低塌；右顴為西嶽，亦與左顴相同；地閣為北嶽，喜旺方圓隆滿，不可尖削歪斜、卷竅兜上；土星為中嶽，亦宜方正聳上。印堂五嶽成也。

The fifth observation is to look at the "Five Mountains" and "Three Stops." Facial physiognomy compares the five prominent areas on the face to five famous mountains: the left cheek is called the Eastern Mountain, which should be upright and centered, not rough, exposed, or slanted and sunken; the forehead is called the Southern Mountain, which also prefers to be square, not narrow on both sides like a bamboo slice or low and flat; the right cheek is called the Western Mountain, which should be similar to the left cheek; the chin (called "Ground Pavilion") is called the Northern Mountain, which prefers to be prosperous and strong, round and full, not sharp, thin, crooked, or curled upward; the nose (called "Earth Star" in physiognomy, i.e., the Central Mountain) should also be square and raised upward. In addition, the area between the eyebrows, called "Ink Hall," should be level, full, and clear. This is called the formation of the Five Mountains.

書云：五嶽俱朝，貴壓朝班，亦且錢財自旺。三停者，額門、準頭、地角，此面部三停也，又為三財，又為三主，又名三表，俱要平等。上停長少年忙，中停長福祿昌，下停長老吉祥。三停平等，一生衣祿無虧；若三停尖削、歪斜、粗露，俱不利也，可照流年部位氣色而推，不可一體而斷。

The book of physiognomy says: If the five mountains all converge towards the central nose, this person will be so esteemed that they can surpass the entire court, and their wealth will naturally flourish. The term "three stops" refers to the forehead, the tip of the nose, and the jaw, which are the three sections of the face, also called "three treasures," "three masters," and "three expressions." These three sections should all be of equal length. A long upper section indicates busyness and toil in youth; a long middle section signifies prosperity and honor in middle age; a long lower section suggests a fortunate old age. If all three sections are equal, one will never lack clothing, food, orofficial stipend (salary). However, if the three sections are sharp, thin, crooked, or rough, it is considered inauspicious. To determine the specific year, one should refer to the complexion appearing in the "flowing year position," rather than making a general judgment.

六取五官六府。六府者：天庭日月二角為天府，宜方圓明淨，不宜露骨，天府成也；或削低塌偏尖，天府不成也，主初年運塞。兩顴為人府，宜方正插鬢，不粗不露，齊揖方拱，此人府成也；若粗露高低，尖圓繃鼓，此人府不成也，主中年運否。

The sixth observation involves examining the five organs and the "six fu." The six fu refer to three pairs of opposite bone structures on the face. The first pair consists of the center of the forehead, known as the "Tianting," along with the left and right "Ri jiao" and "Yue jiao," collectively called "Tianfu." They should be round and smooth, not protruding; if they are formed this way, it indicates a well-developed Tianfu, which signifies smoothness in early years. If the forehead angles are narrow, sunken, crooked, or sharp, then the Tianfu is not well-formed, indicating blocked energy in the early years (approximately ages fifteen to thirty). The second pair consists of the left and right "qiang gu," known as "Renfu." They should be square and extend backward into the hairline, not rough or protruding, and both sides should be even, like bowing hands toward the center; this is considered a well-formed Renfu. If the cheekbones are rough, protruding, uneven in height, or rounded and swollen, then the Renfu is not well-formed, indicating blocked energy in middle years (approximately ages thirty to fifty).

地角邊腮為末景地府，喜府地閣懸壁，木昏不慘，不尖不歪，不粗不大，地府成也；若高低粗露，削尖耳後見重腮，地府不成也。書云：一府就掌十年之富盛，相反者主十年之凶敗。

The third pair: the chin and the sides of the cheeks are called "Di Fu" (Underworld), which governs the later years of life. This area prefers a square and thick chin (Di Ge) like a wall, with clear and bright color, not dark or gloomy, not pointed or crooked, not coarse or disproportionate. This is called "Di Fu Cheng" (properly formed Underworld). If the cheeks are uneven in height, rough, and exposed bones, or if the chin is sharp while the area behind the ears is swollen with overlapping cheek flesh, then "Di Fu" is not properly formed. The book of physiognomy says: if "Di Fu" is properly formed, it indicates ten years of wealth and prosperity; conversely, if it is improperly formed, it signifies ten years of misfortune and decline.

七取腰圓背厚：胸坦腹墜，三甲三壬，體膚細嫩可也。背厚闊，腰硬腰圓，最嫌背脊成坑、背薄肩垂、肩昂頸削。腰宜圓宜硬，宜大宜平，不可細小軟弱、崎彎無屁股、臀薄尖削露；臀宜平厚，不宜大竅；胸宜平滿，骨莫粗露；項下雙絛，心窩不陷，腹宜有囊如葫蘆，臍下肉橫生，不宜尖削。或如鵲肚、雞胸、狗肚，此不湛也。

The seventh observation is to check whether the waist is round and firm, and whether the back is thick and broad. A superior body shape is characterized by a flat chest, a hanging and full abdomen, a thick and broad back with "three Jia" (three areas of thick flesh on both sides of the spine and behind the neck), and a thick abdomen with "three Ren" (three areas of thick flesh below the navel and on both legs). The skin should be tender. The back should be thick and wide, the waist firm and round; it is most undesirable for the middle of the back to be sunken, for the back to be thin with the shoulders drooping, or for the shoulders to be high and the neck to be thin. The waist should be round, firm, large, and flat, not narrow, weak, or curved so much that the hips are not visible. The hips should be flat and thick, not thin and pointed; the chest should be flat and full, with bones not protruding. There should be two vertical folds of flesh below the neck, the heart area should not be sunken, and the abdomen should be like a gourd with hanging flesh, with a thick piece of flesh below the navel. It should not be narrow or thin. If one has a narrow abdomen like a magpie, a protruding chest like a chicken, or a sunken abdomen like a dog, it is considered unqualified.

書云：腰圓背厚，方保玉帶朝衣，驟然不豫，慷慨過人，必主發達富盛；胸平腹囊，故宜紫袍掛體，雖不出前，不入凡流，必須發達。背如三甲，項後肉厚，兩肩繃肉厚；腹如三壬，臍下肉長，兩腿邊肉長。

The book of physiognomy says: A person with a round waist and thick back is fit to wear a jade belt and wear official robes, indicating a high official position. Such people are calm and reserved in matters, not easily showing their emotions, and have a generous and noble bearing, destined for great success and prosperity. Those with a flat and full chest and a plump abdomen are destined to wear purple robes—though they may not rise to the top, they will not be ordinary people, and eventually achieve success. The term "back like 'three Jia'" refers to thick flesh at the nape of the neck, thick flesh on both shoulders, and a thick back, making three areas like armor. The term "abdomen like 'three Ren'" refers to thick flesh below the navel, thick flesh on both legs, making three areas plump.

書云：揹負三山如護甲，臍深納李腹垂箕，如此之相必大貴，不貴之時富可誇。但頭大無肉，腹大無囊，不是農夫必是屠傅；不是粗人定是木作。若尖削陷軟，狗肚雞胸，縱富必無結果。書云：男子腰小，難主家財亦且夭折；凸胸露臀，當成窮酸，男子為僕，女子為婢。相中最宜推詳，不可忽略。

The book of physiognomy says: If one's back appears as if carrying three mountains, thick like a protective armor, the navel is deep enough to hold a plum, and the abdomen hangs down like a winnowing basket, such a body shape is certainly destined for great wealth; even if not wealthy, he will be rich enough to be proud. However, if the head is large but lacks flesh, and the abdomen is big but lacks the hanging flesh, such a person is either a farmer or a butcher, or else a laborer or a carpenter. If the body is everywhere pointed, thin, and weak, with a sagging belly like a dog and a protruding chest like a chicken, even if he has money for a while, he will ultimately have no lasting success. The book of physiognomy also says: A man with a thin waist cannot hold onto his family's wealth and is prone to early death; those with a protruding chest and thin, exposed hips will end up poor and destitute, men becoming servants and women becoming maids. These points are most important in physiognomy and should be carefully examined, not overlooked.

八取手足：宜細嫩隆厚，掌有八卦，紋路鮮明，或如撰血尖起三峰，奇紋異紋，節如雞彈，指尖相稱，指大相停，掌平如鏡，或軟如綿，龍虎相吞，掌厚背厚，腕扁肘圓。足背有肉，足底有紋有痣，掌略帶彎，手背不宜粗露，筋骨指節不宜漏縫。書云：腫節漏縫，神昏神懶；浮筋露骨，身樂心憂；掌紅撰血，富貴綿綿；手軟如綿，閒且有錢；尖起三峰，招生晚景；掌平如鏡，白手興家；紋露粗率，晚年衣祿平常。但相掌訣法有載於後，宜與前後兼觀。

The eighth observation is about the hands and feet. The hands and feet should be delicate and thick, with the eight trigrams on the palm (the meaty ridges corresponding to the eight directions of Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui around the palm center) rising clearly, and the palm lines distinct and clear. The palm color should be red and lustrous, like it has been stained with blood, with three prominent meaty peaks on the palm, ideally accompanied by unusual patterns. The finger joints should be round and smooth, not prominent, with the fingertips of appropriate length and the fingers evenly thick and thin. The palm should be flat like a mirror or soft like cotton. The meaty ridge under the thumb and the one under the little finger (commonly called the dragon and tiger ridges) should embrace each other. The palm should be thick, and the back of the hand also thick, with a flat wrist and a rounded elbow. The foot should have flesh on the top, with patterns and moles on the soles, and a slight concave shape on the palm. The back of the hand should not be rough or exposed, and when the fingers and joints are closed, the finger gaps should not allow light to pass through. The book of palm reading says: those with swollen finger joints and light passing through the finger gaps are dull and lazy; those with prominent veins and exposed bones are physically at ease but mentally troubled; those with a red and blood-like palm color are destined for long-lasting wealth; those with soft palms like cotton are leisurely and wealthy; those with three prominent peaks on the palm will achieve success in old age; those with a flat palm like a mirror can start from nothing and become prosperous; those with exposed and coarse palm lines will have an ordinary life in old age. Detailed rules for palm reading are recorded later, and they should be viewed in conjunction with the previous sections.

九取聲音與心田：書云：要知心裡事，但看眼神清。眼乃心之門戶，觀其眼之善惡，必知心事之好歹。其心正則眸子必正，眼視上其心必高，眼視下心有感思，眼轉動而不言心有疑慮，眼視斜而口是心非、益已害人，言不可聽。眼正視，其人中正，入黨無偏；眼噁心必惡，眼善心必慈。

The ninth observation is listening to sounds and examining one's heart. The book of physiognomy says: to know what someone is thinking, just look at whether their eyes are clear. The eyes are the gateway of the heart; by observing whether their gaze is good or evil, one can know the nature of their thoughts. A person with a upright heart will certainly have a properly aligned pupil; someone who constantly looks upward has a proud heart; someone who constantly looks downward is thinking deeply; someone whose eyes move constantly without speaking is harboring suspicion; someone who looks sideways at others is often insincere, self-serving, and harmful to others, and their words should not be trusted. A person whose gaze is upright and steady is just and upright, even if they associate with groups, they will not be biased. In summary, a person with evil eyes has an evil heart, and a person with kind eyes has a kind heart.

有陰鴛者，或救人難厄，或救人危險，濟人貧窮，救人性命，不淫不亂，財寬量大容物。人俱有紫黃容紅氣色，發見於眼下臥蠶之宮、印堂福堂之住，縱相貌不如，其心田好，終有富貴。若相貌堂堂，心事奸險，縱然富貴，不日貧窮。

People who have accumulated good deeds through secret acts of kindness, originally written as "yin yuan" but here as "yin zhi," may save others from difficulties, dangers, or poverty, or even save lives. They also refrain from lustful and disorderly behavior, spend money generously, and have a broad-minded and tolerant nature. Such people will display a healthy complexion with a purple and yellow hue, along with a reddish glow. Their eyes will show a good sign in the area below the eyes called "wo can," which is the raised part of the lower eyelid, as well as in the "yin tang" and "fu tang" areas, which are located near the Heavenly Granary above the eyebrows. Even if their appearance is not particularly outstanding, their good heart will eventually lead them to wealth and honor. Conversely, those who look impressive but have evil intentions will, despite temporary wealth, eventually fall into poverty.

書云：未觀相貌先看心田，有相無心相從心滅，有心無相相從心生。昔裴度還帶，宋郊渡蟻，廉頗扶危救人過渡，各千金不受，本是不貴之相，後反大貴而陰陽扶之。

The book of physiognomy says: before looking at one's appearance, one should first look at one's heart. If someone has a good appearance but a bad heart, the good appearance will vanish along with the bad heart; if someone has no good appearance but a good heart, the good appearance will arise along with the good heart. In the past, Pei Du of the Tang Dynasty found a jade belt and returned it to its owner. Song Jiao of the Song Dynasty once built a bridge to save an ant. Lian Po of the Warring States period helped others in danger and crossed a river for someone, and even after being offered a thousand pieces of gold, he refused to accept it. These people originally did not have a noble appearance, but later became very prosperous, because their secret good deeds attracted the assistance of the forces of heaven and earth and yin and yang.

聲音宜響亮，出自丹田，臍下一寸是也。聲響如雷灌耳，或如銅鐘玉韻，或如甕中之聲，或如銅鑼銅鼓，或如金聲，或聲長尾大如鼓之響，俱要清潤，縱相貌不如，亦主富貴。或人小聲大，人大聲雄，俱要深遠，丹田所出，此富貴綿遠之相也。夭折貧賤之人，聲輕聲噎，聲浮聲散，聲低聲小，或如破鑼破鼓，語音焦枯，聲大尾焦，聲雄不圓。書云：富貴之聲出於丹田，夭賤之人聲出舌端。或有餘韻，縱焦枯烈，早年虛耗，晚主發達矣。

The voice should be clear and strong, originating from the 'Dantian' (one inch below the navel). A good voice may sound like thunder in the ears, or like a bronze bell being struck or jade clashing together, or like a sound coming from a large jar, or like the sound of gongs and drums, or like metal. Some voices have a long tone with a thick and full ending, similar to the sound of a drum. The common feature is that they are clear and moist. Having such a voice, even if one's appearance is not good, indicates wealth and honor. Some people are small in stature but have a loud voice, or are tall but have a strong voice. As long as the voice is deep and truly comes from the Dantian, it is a sign of enduring wealth and honor. As for those who die young or are poor and lowly, their voices are light and airy, they may choke, their voices are floating and not solid, scattered and not gathered, low and weak, or like broken gongs and drums. Their speech is dry, and when they speak, the voice starts strong but ends with a dry and broken sound. Although the voice may be strong, it lacks roundness and smoothness. The physiognomy books say: the voice of the wealthy and honored comes from the Dantian, while the voice of those who die young or are poor and lowly comes only from the tip of the tongue. If the voice is dry and fierce but still has a lingering resonance, it indicates that one may have wasted energy early in life but will eventually achieve success in later years.

訣曰：言未舉而色先變，話末盡而氣先絕，俱夭賤之人。觀聲音，知為相之根本；觀陰陽，知為相之元神。形貌莫外乎聲音，陰陽部位不好，有此相者，競許富貴。但聲音響亮者，雖貧終能發達，不必狐疑。

The mnemonic says: When a person hasn't even opened their mouth, their face already changes, and before they finish speaking, their breath is cut off. These are signs of a short-lived and lowly person. To truly master physiognomy, one must be able to listen to the voice; to grasp the essence of physiognomy, one must understand yin and yang (bone represents yang, flesh represents yin, and the coordination of movement and stillness, strength and softness). The fortune or misfortune of appearance ultimately depends on the voice: even if the yin and yang parts are not well formed, if the voice is good, one may still be destined for wealth and honor. A person with a loud voice may be poor at present, but eventually will achieve success, so there is no need to hesitate.

十觀形局與五行。形局者，乃人一身之大關也。或如龍形、虎形、鶴形、獅形、孔雀形、鸛形、牛形、猴形、豹形、象形、鳳形、鴛鴦、鷺鷥、駱駝、黃鵬、練雀等形，此富貴形相；或豬形、狗形、羊形、馬形、鹿形、鴉形、鼠形、狐狸形，此兇暴貧薄天折之相也。

The tenth observation is about form and the Five Phases.the so-called「form」refers to classifying a person's body shape into the form of a particular animal, which is a major aspect of facial physiognomy. For example, forms such as dragon, tiger, crane, lion, peacock, stork, ox, monkey, leopard, elephant, phoenix, mandarin duck, heron, camel, and yellow swallow (the original text says 'yellow sparrow') are considered auspicious and indicate wealth and honor. Conversely, forms such as pig, dog, sheep, horse, deer, crow, rat, and fox are considered凶暴, poor fortune, and short life.

五行者，金、木、水、火、土也。書云：金得金剛毅深，木得木資財足，水得水文章貴，火得火見機果，土得土厚豐庫。金形白色喜白，木形瘦喜青，水喜肥黑，火不嫌尖宜赤色，土喜厚今色宜黃，此五形正局也。合此者富貴福壽，反此者貧賤夭折。但學者憑五行兼骨格，推斷相法多端總斷。

The Five Phases refer to the five elements: metal, wood, water, fire, and earth. According to physiognomy, a person with the form of metal who also has the color of metal will be strong-willed and deep-minded; a person with the form of wood who also has the color of wood will have abundant wealth; a person with the form of water who also has the color of water will achieve status through literature; a person with the form of fire who also has the color of fire will be decisive and quick in handling affairs; a person with the form of earth who also has the color of earth will have a solid family foundation and full granaries. A person with the form of metal has naturally pale skin and prefers to see white; a person with the form of wood is thin and prefers to see green; a person with the form of water prefers to be fat and prefers black; a person with the form of fire does not mind a pointed face and prefers red; a person with the form of earth prefers to be thickset and prefers yellow. These are the standard forms of the Five Phases. Those who conform to the standard forms will have wealth, honor, and longevity, while those who contradict the standard forms will suffer poverty, low status, and a short life. Those studying physiognomy should consider the Five Phases together with bone structure. Although the methods of physiognomy are numerous, the final judgment must be based on a comprehensive analysis.

擇交在眼，眼惡者怕多薄，交之有害，然露者無心，不可不詳審也；問貴在眼，未有眼無神而貴且壽者；問富在鼻，鼻為土生金，厚而豐隆者必富；問壽在神，未有神不足而壽且貴者，縱貴亦大富；求全在聲，士農工商，聲亮必成，不亮無終。上相不出此五法，拘於口耳眉額手足背腹之間者，乃庸相士也。

There are five main criteria for judging a person. First, to choose friends, look at the eyes: people with fierce eyes are often mean-spirited, and associating with them is harmful; however, those whose eyes are outwardly fierce but whose hearts are not concealed may not necessarily be bad, so this point must be carefully distinguished. Second, to determine if someone is wealthy, look at the eyes: there is no one who lacks spirit in their eyes yet is both wealthy and long-lived. Third, to determine if someone is rich, look at the nose: the nose belongs to the earth element in the Five Phases, and earth generates metal; a thick nose head and a prominent nose bridge indicate wealth. Fourth, to determine if someone is long-lived, look at the spirit: there is no one who lacks spirit yet is both long-lived and prosperous, even if they are prosperous, they are only rich. Fifth, to determine if a person can handle affairs well, look at the voice: regardless of whether they are scholars, farmers, artisans, or merchants, those with a loud voice will surely achieve success, while those with a weak voice will fail at everything. A refined method of divination does not go beyond these five criteria; those who meticulously focus on details such as the mouth, ears, eyebrows, forehead, hands, feet, back, and abdomen are mediocre fortune tellers.

入眼方知訣，還觀主起中。語遲終富顯，步緊必貧窮。犬眼休為伴，雞睛莫與逢。項偏多蹇滯，頭小定飄蓬。骨露財難聚，筋浮病必攻。唇掀知命夭，腹墜祿須豐。腰肥知有福，額廣壽如松。腳長兼耳薄，辛苦道途中。

This song explains the key points of judging a person's character. First, one must seize the main features at a glance, and also observe where the person's vital energy originates and whether it can remain steady and upright. Those who speak calmly and without haste will eventually achieve wealth and prestige, while those who walk with quick and urgent steps are likely to be poor. Those whose eyes flash like a dog's eyes, looking around suspiciously, should not be associated with, and those whose eyes are yellow and dull, like a chicken's eyes, should not be connected with. Those with a crooked neck will face many obstacles in life, and those with a small head will certainly be like floating tumbleweed, without a fixed place. Those with prominent bones cannot accumulate wealth, and those with visible blue veins will surely suffer from illness. Those whose lips are turned outward have short lifespans, while those with a sagging and full abdomen will receive generous salaries. Those with a thick waist will have good fortune, and those with a broad forehead will live a long life like a green pine. Those with particularly long legs and thin ears will have to work hard all their lives on the road.

蜀人相眼，閩人相骨，浙人相清，淮人相重，宋人相口，江西人相色，魯人相軒昂，胡人相鼻，太原人相重厚。

People's appearances vary by region, and when judging their features, one should focus on their strengths: people from Sichuan should be evaluated mainly by their eyes, people from Fujian by their bone structure, people from Zhejiang by whether they are refined, people from the Huai River region by whether they are substantial, people from Song (modern Shangqiu area in Henan) by their mouth, people from Jiangxi by their complexion, people from Shandong by their bearing, and northern nomads by their nose. People from Taiyuan should be assessed by whether they are steady and sincere. This is based on local customs and cannot be judged by a single standard applicable to all.

天道週歲，二十四節氣，人面一年氣色，亦二十四變，以五行配之，無不驗者。促色最難審，當於清明昧爽之時觀之，又須隔絕不醉，不近色，乃可決耳，慎之慎之。氣色半月一換，交一節氣，子時既變矣。氣色在皮內肉外，隱隱可掬者，方是真氣色。氣色現而安靜者，應之遲；若點點焰動不定者，應之速。春要青，夏要紅，秋要白，冬要黑，四季月要黃，此天時氣色也。

The heavenly path has twenty-four solar terms in a year, and the color of a person's face also changes twenty-four times in a year. By matching these colors with the Five Phases, there is no failure in the prediction. The color of the face is difficult to examine, so it should be observed when the weather is clear and just before dawn. The person being examined should also be isolated beforehand, not drinking alcohol or engaging in sexual activity, so that a reliable judgment can be made, and one must be cautious. The color of the face changes every half month, and when a solar term arrives, it changes by the time of the子 hour of the night. The true color of the face is hidden beneath the skin but outside the muscles, faintly visible as if it could be held in the palm, which is considered genuine color. If the color appears and remains stable, its effect will be slow; if it flickers like a flame, its effect will be quick. According to the heavenly time, in spring the face should show a greenish hue, in summer a reddish hue, in autumn a whitish hue, and in winter a blackish hue. In the four earth months (the last eighteen days of March, June, September, and December, when earth is strong), the face should show a yellowish hue. This is the color that arises with the heavenly time.

木形人要青，火形人要紅，金形人要白，水形人要黑，土形人要黃，此人身之氣色也。木形色青，耍帶黑忌白；火形色紅，要帶青忌黑；金形色白，要帶黃忌紅；水形色黑，要帶白忌黃；土形色黃，要帶紅忌青，此五形生克之氣色也。

When considering the appearance of each person's form, those with the shape of wood should have a green complexion, those with the shape of fire should have a red complexion, those with the shape of metal should have a white complexion, those with the shape of water should have a black complexion, and those with the shape of earth should have a yellow complexion. This is the color that matches their own form. In terms of generation and overcoming, those with the shape of wood have a natural green color and should also have a little black (water generates wood), but should avoid white (metal overcomes wood); those with the shape of fire have a natural red color and should also have a little green (wood generates fire), but should avoid black (water overcomes fire); those with the shape of metal have a natural white color and should also have a little yellow (earth generates metal), but should avoid red (fire overcomes metal); those with the shape of water have a natural black color and should also have a little white (metal generates water), but should avoid yellow (earth overcomes water); those with the shape of earth have a natural yellow color and should also have a little red (fire generates earth), but should avoid green (wood overcomes earth). This is the color judgment based on the Five Phases of generation and overcoming.

青如睛天日未出之色，而有潤澤，為正，為吉；如打傷痕而乾焦，則為邪為凶。紅如隙中日影之色，而有潤澤，為正，為吉；如打傷痕而焦枯，為邪為凶。白如玉而有潤澤，為正，為吉；如粉如雪而起粟，則為邪，為凶。黑如漆而有潤澤，為正，為吉；如煙煤而暗，則為邪，為凶。黃如鵝而有潤澤，為正，為吉；如敗葉色而焦枯，則為邪凶。

The five colors each have distinctions between their proper and improper forms, and the key lies in whether they are moist and lustrous. The color blue should be like the clear, moist blue of the sky before sunrise, which is the proper and auspicious color; if it appears like a bruise and is dry, dark, and dull, it is an improper and ominous color. The color red should be like the bright and moist sunlight filtering through a crack, which is proper and auspicious; if it appears like a wound and is dry and dull, it is improper and ominous. The color white should be like fine jade, moist and lustrous, which is proper and auspicious; if it appears like powdered face or accumulated snow with a rough texture, it is improper and ominous. The color black should be like glossy paint, dark and moist, which is proper and auspicious; if it appears like soot and is dark and stagnant, it is improper and ominous. The color yellow should be like fresh goose yellow, bright and moist, which is proper and auspicious; if it appears like withered leaves and is dry and dull, it is improper and ominous.

色白主服，紅主訟及瘡疤破財，如火珠焰發者，主火災；青主驚恐疾病，黑主大病死亡，黃主疾病尖脫。氣色雖現，亦要看神色正，而神脫色亦空耳；色而神旺，色終莫能為大害也。

Each color signifies different matters: a white complexion indicates mourning for a relative; a red complexion suggests disputes, illness with sores or scars, and loss of money; if the red is like a fire pearl with flames, it indicates a fire disaster; a green complexion suggests fear and illness; a black complexion indicates serious illness or even death; a yellow complexion suggests illness and loss. However, although the color appears, one must also check if the spirit is upright: if the spirit has already departed, even a good complexion is meaningless; conversely, if the complexion is poor but the spirit is strong, the poor complexion will not cause great harm.

眉為保壽官：喜清高疏秀彎長，亦宜高目一寸，尾拂天倉，主聰明富貴，機巧福壽，此保壽官成也；若粗濃黃淡，散亂低壓，乃刑傷破敗，此一官不成也。

The eyebrows are called "Bao Shou Guan," which governs longevity and intelligence. Good eyebrows are clear, elevated, sparse, delicate, and curved with length, and should be about an inch above the eyes, with the ends sweeping toward the "Heavenly Granary" (the area near the hairline above the eyebrows). If this is formed, the person is intelligent, prosperous, resourceful, and blessed with longevity, thus the "Bao Shou Guan" is properly formed. If the eyebrows are coarse, thick, disorderly, with dull or pale yellow color, scattered and not gathered, or if they grow too low and press upon the eyes, it indicates injury, misfortune, and failure, meaning this official is not properly formed.

眼為監察官：黑白分明，或鳳眼、象眼、牛眼、龍虎眼、鶴眼、猴眼、孔雀眼、鴛鴦眼、獅眼、喜鵲眼，神藏不露，黑如漆，白如玉，波長射耳，自然清秀有威，此監察官成也；若蛇、蜂、羊、鼠、雞、豬、魚、馬、火輪四白等眼，赤白紗侵，睛圓黑白混雜，兼神光太露，昏昧不清，此監察官不成也，又且愚頑凶敗。

The eyes are called "Inspectors," responsible for overseeing a person's status and inner nature. Good eyes are clearly defined in black and white, with shapes resembling phoenix eyes, elephant eyes, bull eyes, dragon eyes, tiger eyes, crane eyes, monkey eyes, peacock eyes, mandarin duck eyes, lion eyes, and magpie eyes. The gaze should be reserved and not overly exposed, with the black part dark like lacquer and the white part white like jade. The corners of the eyes should be long and delicate, like ripples extending to the ears. Naturally clear and elegant, they also carry a sense of authority, which is the proper formation of the Inspector. If the eyes are shaped like snake eyes, bee eyes, sheep eyes, rat eyes, chicken eyes, pig eyes, fish eyes, horse eyes, or fiery wheel eyes, or if they have four whites (small black pupil with white showing above, below, left, and right), along with red blood vessels and white opacity invading the eye, or if the eyeball is round with mixed black and white, or if the spirit light is overly exposed or dim and unclear, then the Inspector is not properly formed. Such people are foolish and destined for misfortune.

耳為採聽官：不論大小，要輪廓分明，喜白過面，水耳、土耳、金耳、牛耳、圓棋耳、貼腦耳、對面不見耳，高眉一寸，輪厚廓堅，紅潤姿色，內有長毫，孔小不大，此採聽官成也；或鼠耳、木耳、火耳、箭羽耳、豬耳、輪飛廓反，不好之耳，或低小軟弱，此採聽官不成也，不利少年損六親。

The ear is called "Caiting Guan," which oversees the fortune and lifespan foundation during childhood and youth. The size of the ear is not important; what matters is that the outer ring ("lun") and the inner part ("kuo") are clearly defined. The best ears have a white color that surpasses the complexion. Ears like water ears, Turkish ears, gold ears, ox ears, round chess ears, and ears that are not visible when viewed from the front are all good ears. If the ear is positioned about one inch above the eyebrows, the ear ring is thick, the ear shape is firm, the color is red and lustrous, there are long hairs inside the ear, and the ear hole is small and not gaping, then this is a well-developed "Caiting Guan." If the ear is shaped like a mouse ear, a fungus ear, a fire ear, a feathered arrow ear, or a pig ear, or if the ear ring is outwardly inverted or the ear shape is reversed, these are bad ears. If the ear is low, small, and weak with no firmness, then the "Caiting Guan" is not well developed, indicating difficulties in youth and harm to the six relations, which include parents, brothers, wife, and children.

鼻為審辨官：亦宜豐隆聳直有肉，伏犀龍虎鼻，獅牛胡羊鼻，截筒盛囊懸膽鼻，端正不歪不偏，不粗個小，此審辨官成也。若狗鼻、鯽魚、鷹嘴、劍峰、反吟、復吟、三曲、三彎、露孔、仰灶、扁弱、露脊、露骨、太大孤峰，況又凶惡，貧苦無成，刑惡奸貪，此審辨官不成也。

The nose is called "Shen Bian Guan," which governs wealth and the middle years of life. The nose should be full, high, and prominent, with a straight and fleshy bridge, resembling the shapes of the Fu Xi nasal bridge, Long nose, Hu Nasal bridge, Shi nose, Niu nose, Hu Yang nose, Jie Tong nose (the tip of the nose like a cut bamboo tube), Sheng Nang nose, or Xuan Dan nose. It should be upright, neither crooked nor slanted, neither coarse nor small. This is considered a well-formed Shen Bian Guan. If the nose is shaped like a Gou nose, Ji Yu nose, Ying Zui nose, or Jian Feng nose (a thin bridge like a knife edge), or if the bridge is twisted and undulating ("Fan Yin" or "Fu Yin"), with three bends, exposed nostrils, "Yang Zao" (nostrils facing upward), a flat and weak nose, a bare bridge and bones, or if the nose is too large without matching cheeks or a solitary peak, and accompanied by a fierce expression, it indicates poverty, failure, and a tendency toward crime and greed. This is considered an improperly formed Shen Bian Guan.

口為出納官：唇紅齒白，兩唇齊豐，人中深長，仰月彎弓，四字口方，牛龍虎口，兩唇不反不昂，不掀不尖，此出納官成也。或豬狗羊口，覆船，宴魚紉魚，鼠食羊食，唇短齒露，唇黑唇皺，上唇薄下唇反，鬚黃焦枯粗濁，此出納官不成也。書云：但一官成者，掌十年之貴祿富豐；不成者，必主十年困苦。

The mouth is called the "Outflow and Inflow Official," responsible for managing food, salary, and old age. A good mouth has red lips and white teeth, with thick and full upper and lower lips that are equal in size. The "person's groove" below the nose should be deep and long. The shape of the mouth may resemble an upturned crescent moon, or an open bow, or be square like the character "four," or like a cow's mouth, a dragon's mouth, or a tiger's mouth. The lips should not be overly turned out or raised, nor should they be lifted or pointed. This is called a well-formed Outflow and Inflow Official. If the mouth is shaped like a pig's, a dog's, or a sheep's, or if the corners of the mouth droop like a flipped boat, or if the mouth is curled up like a fish's mouth, or if the mouth moves like a rat gnawing or a sheep chewing when eating, or if the lips are short and the teeth are exposed, with dark lips and many wrinkles, or if the upper lip is thin and the lower lip is turned out, and the beard is dry, yellow, coarse, and dirty, then the Outflow and Inflow Official is not well formed. The book of physiognomy says: if one of the five organs is well formed, it will bring ten years of wealth, honor, and prosperity; if one of them is not well formed, it will lead to ten years of hardship and difficulties.

金木水火土也。陳圖南云：金形方正色潔白，肉不盈今骨不薄；木形瘦直骨節堅，色帶青今人卓蘋；水形圓厚重而黑，腹垂背聳真氣魄；火形豐銳赤焦燥，反露氣枯無常好；土形敦厚色黃光，臀背露兮性樂靜。呂尚云：木瘦金方乃常談，水圓土厚何須寬。《麟鳳記》云：相剋於中窘難多，金木水火由不和。

To determine a person's form, one must first distinguish among the five types: metal, wood, water, fire, and earth. Chen Tuan (style name Tu Nan) said: metal type people have square faces and upright bodies, fair skin, not overly plump flesh but not thin bones; wood type people are slender and upright, with firm bones, a bluish complexion, and appear refined and outstanding; water type people have a round and thick body, dark skin, hanging belly, and raised back, possessing a natural sense of strength; fire type people have a narrow upper body and broad lower body, red faces, and are impetuous; if their form and energy are exposed and dry, they are not good; earth type people are solid and heavy, with yellow and lustrous skin, thick and prominent buttocks and back, and are quiet and content. Lü Shang said: wood should be slender, metal should be square, this is common talk among those who study physiognomy; water should be round, earth should be thick, the reasons do not need to be explained in detail. The "Lion and Phoenix Record" says: if there is mutual control among the five elements in a person's constitution, the situation becomes difficult and troubled, just like when metal and wood, water and fire are not in harmony.

秘訣云：五行凶。金形帶木，斷削方成，初主滯，未主超群。木形多金，□生利落，父毋早刑，妻子不成。水形遇十，忽破家財，疾苦連年，終身屯檀。火形水性，兩不相併，克破妻兒，錢財無剩。土逢重木，作事無成，若非大折，家道伶仃。

The secret teachings explain the ominous signs of mutual control among the Five Phases. A person with a metal form who carries wood energy is like a piece of metal that must be cut and shaped to become a useful object, so they will have difficulties in their early years, but will surpass others in their later years. A person with a wood form who has excessive metal energy will have a life of dispersal and lack of consolidation; their parents will be harmed early in life, and their wife and children will also not be fully realized. A person with a water form encountering earth energy will suddenly lose their family wealth, suffer from illness and hardship for several years, and remain in a state of hardship throughout their life. A person with a fire form who possesses the nature of water, where fire and water are incompatible, will harm their wife and children, and end up with no money left. A person with an earth form encountering abundant wood energy, where wood controls earth, will achieve nothing in their endeavors; if they do not suffer major losses, they will still end up with a declining family and a lonely life.

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

The auspicious signs of mutual generation among the Five Phases are as follows. A person with a metal form encountering thick earth energy, where earth generates metal, indicates abundant treasures and all plans proceeding smoothly. A person with a wood form receiving water energy, where water generates wood, will be both wealthy and noble, with outstanding literary talent and a refined character. A person with a water form benefiting from metal energy, where metal generates water, will achieve both fame and fortune, with a flexible mind and upright conduct, being both wise and resolute. A person with a fire form encountering wood energy, where wood generates fire, will have a broad back and rising fortune, achieving high official rank by the age of thirty and great accomplishments. A person with an earth form further receiving fire energy from the Li trigram (referring to the combination of Wu earth, Si fire, and Ding fire), where fire generates earth, will have warmer fire energy leading to thicker earth energy, making the path naturally formed and success coming effortlessly.

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

After distinguishing the five elements, the second step is to examine yin and yang along with essence, qi, and spirit. Bone belongs to yang, while flesh belongs to yin; essence is the master of blood, qi is the foundation of spirit, and spirit depends on essence. The Poor Woman's Mirror says: when the yang bone and the yin flesh are in balance and harmony, a person will not suffer misfortune throughout their life; if yang overpowers yin, they are likely to be lonely and experience conflicts, while if yin overpowers yang, they are likely to die young (the original text "tianzhe" is equivalent to "yaozhe"). The Ghost Eye Classic says: the great way is condensed into three aspects: essence, qi, and spirit. Among these, essence nourishes the blood vessels and resides at the forefront of the body. Wang Shuo says: qi is used to nurture the physical form and enable its development. The Zhou Yi's Shu Gu says: what is called spirit refers to its subtle influence on all things. A secret says: when yin and yang are balanced without excess, this pattern is naturally determined; essence and qi support each other, making the body full, while spirit governs all the subtle functions of the body, acting as the overall commander.

三停八卦求相稱。王停者，有身上三停，有面上三停；八卦者，有面列八卦，掌列八褂。《玉虎》云：身上三停頭足腰，看他長短欲勻調。上停長者人多貴，長短元差福不饒。《冥度經》云：凡天中至印堂曰上停，山根至準頭曰中停，人中至地閣曰下停。陳圖南云：五行不正，相君終始薄寒。八卦豐隆，須是多招財祿。秘訣云：身面三停俱勻調，掌面八卦悉豐盈。不端玉階地，定處金谷園。

The third step is to examine whether the three stops and the eight trigrams correspond with each other. The term "three stops" refers to two sets: one set is the three stops of the whole body, and the other set is the three stops on the face. The term "eight trigrams" also refers to two areas: the eight trigrams are arranged on the face, and also arranged on the palm (eight meaty prominences on the palm, with the original text's "eight coats" being a miswriting for "eight trigrams"). The "Yuhu Jing" says: the three stops on the body refer to the head, waist, and feet, and one should look at whether their lengths are harmonious; those with a long upper stop (head and neck) tend to be wealthy and prosperous. If the three stops are originally not uneven, then their fortune will not be thin. The "Mingdu Jing" says: on the face, from the midpoint of the hairline, called "Tianzhong," to the area between the eyebrows, called "Yintang," is the upper stop; from the area between the eyes, called "Shangu," to the tip of the nose, called "Zhun tou," is the middle stop; from the area below the nose, called "Renzhong," to the chin, called "Dige," is the lower stop. Chen Tuan said: if the five phases of the body are not properly aligned, the person will ultimately have a thin fate and humble status; if the eight trigrams on the palm are full and plump, the person will certainly attract wealth and official rank. The secret method says: if the three stops on the body and the three stops on the face are all harmonious, and the eight trigrams on the palm are full everywhere, then this person is either in a position of power beneath the imperial court or certainly resides in a wealthy mansion like the Jin Gu Yuan.

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

The fourth step uses the Five Mountains and Four Rivers to determine the height and depth on the face. Facial physiognomy compares the five elevated areas on the face to the Five Mountains: the left cheek corresponds to Mount Tai, the eastern mountain; the right cheek corresponds to Mount Hua, the western mountain; the forehead corresponds to Mount Heng, the southern mountain; the two cheeks (around the chin) correspond to Mount Heng, the northern mountain; and the nose, being central, corresponds to Mount Song, the central mountain. It also compares the four passages on the face that can flow and connect to the Four Great Rivers: the first river, the ear, corresponds to the Yangtze River; the second river, the eye, corresponds to the Yellow River; the third river, the mouth, corresponds to the Huai River; and the fourth river, the nose, corresponds to the Han River. The "Tong Xian Lu" says: the Five Mountains refer to the two cheeks, the forehead, the nose, and the cheeks; those who have high and broad features are certainly not ordinary. The "Hun Yi Jing" says: the Four Rivers must not be shallow; if the ears, eyes, mouth, and nose are all shallow and exposed, it indicates misfortune and death. The secret method says: the five mountains should face the center and surround it, the four rivers should flow smoothly without blockage, and with complete virtue, good fortune will naturally come.

語默動靜身須識。□語□默，□動□靜。郭林宗云：言語不妄口德也，緘默自持心德也。《易》云：寂然不動，感而遂通。秘訣云：語成爻，默成象，動與天懼，靜與天遊，非身具至，德孰如斯。

The fifth step is to understand how to observe a person's character through their speech and silence, their actions and stillness. The original text here is missing one character, and it should read "one word, one silence; one action, one stillness." Guo Linzong said: speaking without being hasty or reckless is a virtue of the mouth; being able to remain silent and self-restrained is a virtue of the heart. The "Great Treatise" of the "Zhou Changes" says: being still and unmoving, yet when there is a response, it can connect with all things under heaven. The secret method says: when a person speaks, it becomes a line of the hexagram; when they remain silent, it becomes the image of the hexagram. When they act, they share the reverence of heaven; when they are still, they share the leisure of heaven. If one's cultivation is not reached to the extreme, whose virtue could be like this?

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

The sixth step is to be able to understand the auspicious or inauspicious signs reflected in a person's facial complexion, as well as the signs of regret and difficulty. Auspicious and inauspicious are manifestations of gain and loss. Regret and difficulty are manifestations of worry and hesitation. The Great Treatise of the Zhou Changes says: gaining something is auspicious, losing something is inauspicious; auspicious and inauspicious are opposite, while regret and difficulty lie between them. "Regret" is moving from the inauspicious toward the auspicious, while "difficulty" is sliding from the auspicious toward the inauspicious. The secret says: the previous section discussed a person's virtue, while this section discusses the changes in his complexion. If one can recognize a person's virtue and also observe the changes in his complexion, then there will be no mistakes in judging him.

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

The seventh step uses the "yearly position" to determine long-term fortune. The yearly position refers to the areas on the face corresponding to each year of age. Fate begins from a particular area and runs parallel or conflicts with the current year's fortune. The Hemp-Robed Daoist said: the bone structure determines the prosperity and decline of one's entire life, while the complexion determines the good or bad fortune of the current year. The "Wind Mirror" says: when fortune and limit run parallel and conflict, and if they meet such critical points as "bright nine" and "hidden nine" (when the age reaches nine or a multiple of nine), and if the corresponding areas are also in disrepair, one will be led to the realm of the dead; but if one is exactly at a favorable position, and the complexion shines brightly like crystal, there will be no problem. The secret method says: take the yearly position as the main factor and the fortune and limit as the auxiliary, and the turning point of prosperity and decline is determined here; a precious jade wrapped in a stone cannot be recognized from the outside, relying entirely on that single divine light to reveal its true nature.

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

The eighth step is to understand that appearances are generated by the mind, which is the true essence of physiognomy. The mind can generate appearances, and this is originally in accordance with natural principles. Chen Tuan said: if one has a good heart but no good appearance, a good appearance will arise with the good heart; if one has a good appearance but no good heart, the good appearance will vanish with the bad heart. The Classic of Divine Mechanism says: the mind comes before the form, and the form follows the mind, which precisely explains this principle. The secret manual says: Pei Du of the Tang dynasty was originally destined to die of starvation, but he turned his fate to prosperity by returning a lost jade belt to its owner and thus accumulated Yin Virtue; Song Jiao of the Song dynasty was originally not destined to become the top scholar, but he achieved the first place by building a bridge to save ants. A single good thought can move heaven, and all the blessings and honors of a lifetime will thus be secure. The relationship between the mind and appearance is not something vague and uncertain.

大道無形無執著。人雖具形，來自無形；相本有法，拘法則泥。成和子云：夫人肖形天地，其本來面目無中生有，或得之而成飛禽之像，或得之而成走獸之像，色色種種，別何者為吉人，何者為匪人？磋夫，執形而論相，管中窺豹也。不離形，不拘法，視於無形，聽於無聲，其相之善者也。《風鑑》云：上相之士，不相身面，其意亦同。

The great Dao originally has no form and should not be attached to form. Although humans have a physical form, this form comes from the formless. The principles of physiognomy may have rules, but clinging too tightly to these rules leads to rigidity and confusion. Cheng and Zi said: human appearance is modeled after heaven and earth, and the original nature comes from nothingness to become something. Some people acquire the qi of flying birds and thus develop the appearance of birds, while others acquire the qi of beasts and thus develop the appearance of beasts, resulting in a variety of forms and colors. To distinguish between virtuous and wicked people among these various forms and colors, alas, if one clings rigidly to physical appearance, it is like seeing a leopard through a bamboo tube, only catching a glimpse. One should not abandon the physical form but also not be bound by rules. The ability to see from the formless and to listen from the silent is the true skill in physiognomy. The "Wind Mirror" says: a superior physiognomist does not focus solely on the body and face, which expresses the same idea.

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

The secret says: Confucius judged people by their appearance, but mistook Dan Tai Mie Ming (ZiYu, who had an ugly appearance but high virtue); he judged people by their words, but mistook ZaiYu (ZiWo, who was eloquent but lazy). Even a sage like Confucius could make such mistakes, let alone ordinary diviners. The reason is that the Dao can produce form, but form cannot produce the Dao; once you understand the Dao, you also understand the form. Form, form, true seeing and hearing lie in the boundless and formless. When one reaches this level, the art of physiognomy is perfected.

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

One who only focuses on refining techniques and mastering the art through careful study is at the lowest level of physiognomy. Learning the established rules of ancient sages and not deviating even by an inch is also considered the lowest level. Tai Chong Zi said: Now, those who can grasp the essence in the state of forgetting words have already gone beyond the superficial. Chen Tuan said: Observing someone's appearance and examining their bone structure with precision, not missing even a fraction of a tenth; if one can surpass this level of accuracy by even a tenth, then it is as if a deity has descended to the mortal world.

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

The secret text tells a story. In the Spring and Autumn period, Bo Le was skilled at identifying good horses. Duke Mu of Qin thought that after Bo Le there would be no one else who could recognize good horses. Bo Le recommended Jiufanggao, and Duke Mu sent Jiufanggao to search for a horse throughout the territory. After several months, Jiufanggao reported having found a good horse, and also described its sex and color. When the horse was brought in, it did not match the description of sex and color given earlier. Duke Mu was very displeased and said: If you cannot even distinguish between male and female or color, how can you understand horses? Bo Le said: Jiufanggao looked at the essential nature, grasping the subtle while forgetting the superficial, focusing on the inner while neglecting the outer. Later, when tested, it indeed turned out to be a good horse. What is the way of discerning a gentleman's character, and how is it different from discerning a good horse? If one who learns to identify horses can master Jiufanggao's method, then they have reached the highest level of skill.

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

The art of divination lies within the mind's square inch. If one cannot understand the principles of divination within this square inch, the mind often governs the entire body. The "Discourse on the Sage and the Common Man" states: the mind is the master of the body, preceding the Five Phases. The Hemp-Robed Daoist says: before examining the appearance, first examine the mind. Both statements refer to the mind's square inch (the original text here lacks the character '二'). The secret manual says: the mind is the commander of the entire body; when the commander is upright, how could the ever-changing physical form not be upright? As for those whose physical form is inherently incorrect, there is no need to discuss further. Just like Fuxi, who had a human head and a serpent's body, and Shennong, who had a human body and an ox's head, they were all ancient sages. This clearly shows that the concept of the mind's square inch is self-evident.

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

Sometimes the manifestations of a person's essence appear beyond the physical body. Mountains conceal jade, and the entire mountain shines with radiance; deep waters hide pearls, and the water itself becomes graceful. The Ling Tai Jing says: the fullness and beauty of flesh and bones are merely a superficial boundary; the true effort should be made in the real substance within. The ZouHou Jing says: originally, a person's nature has nothing at all; the form is merely the outer layer of skin. The PinNu Xin Jing says: Emperor Yao's eyebrows displayed eight colors, and Emperor Shun's eyes had two pupils, which showed that they had innate virtue within, and thus their extraordinary appearance was manifested externally. From this, we can infer that inner virtue must inevitably leave traces on the outer form.

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

The secret method says: appearances have both hidden and obvious aspects. The obvious are easy to discern, while the hidden are difficult to detect, depending entirely on the observer's insight and attention. For example, a person of virtue must surely have a corresponding appearance, yet there are also those who appear similar but lack virtue. King Tang of Shang was nine chi tall, and Cao Jiao of the Warring States period was also nine chi tall; Confucius had a broad forehead, a river-like eye, and a magnificent appearance, while Yang Hu of Lu also had a similar appearance. One was a sage, the other a reckless person (the original text here is missing one character, which should be 'one sage and one madman'), and the difference between them was as great as between heaven and the abyss, which must be clearly distinguished.

空空洞洞本來真。空空，明鏡之衷；洞洞，無物之體。《心經》云：色即是空，空即是色。《通仙錄》云：洞洞不知天地隘，性靈遠是太虛真。白聞道者云：不論肉，不論骨，骨肉皮蘘殼漏子，空空洞洞有乾坤，即是太虛元化體。

Empty and hollow, that is the original true nature of a person. What is meant by "empty and hollow" is like a bright mirror with a clear mind; what is meant by "hollow" is like the void within the body with nothing inside. The Heart Sutra says: form is emptiness, and emptiness is form. The Universal Immortality Records say: a person whose mind is clear and open does not feel the heavens and earth to be narrow, and his spirit is profound, which is in harmony with the true nature of the great void. White, who heard the Dao, said: when judging a person, do not look at the flesh, nor at the bones; the flesh and bones are merely a leaking shell. When one can be empty and hollow, there is a world within, which is the original essence of the great void's vital energy.

秘訣云：血肉內氣化為生，性靈具十氣化之前，是以知本真則知眾體。此淪可與高明者道，難與庸俗者言也。

The secret teachings say: within the flesh and blood, life exists only when vital energy circulates. However, a person's spiritual nature was already complete before the circulation of vital energy. Therefore, as long as one recognizes this original true essence, all the appearances throughout the body will naturally become clear. This discussion can be explained to those who are highly enlightened, but it is difficult to convey to the ordinary people.

仿彷彿佛難測度。有相無心，有心無相。《神獅機》云：有形中之形，有形外之形。形中之形，由中生色，醉然見於面盎於背是也；形外之形，色厲內茬，似忠非忠，似信非信是也。此二者特踐形不踐形之間耳。

Human appearances are similar yet hard to discern, difficult to measure. Some people have good looks but lack good hearts, while others have good hearts but lack good appearances. The "Shen Ji Jing" says: there is "form within form" and "form beyond form."the so-called "form within form" refers to the appearance generated from within, where virtue fills the body, showing clearly on the face and abundantly on the back (as stated in the "Meng Zi" "the face shows a bright and pleasant expression, and the back is full and rich," the original text says "zui ran," which should be "su ran").the so-called "form beyond form" refers to an appearance that seems strict on the outside but is timid within, appearing sincere but not truly sincere, seeming trustworthy but not truly trustworthy. The difference between these two lies only in whether one can truly express inner virtue through the physical form.

秘訣云：昔有人毀陳平於漢祖，曰陳平美如冠玉，未必中之有也。誠哉斯言乎，觀人之難也。

The secret text says: In the past, someone slandered Chen Ping before Emperor Gaozu of Han, saying that Chen Ping's appearance was so handsome that he looked like jade in a hat, but his inner talent and virtue were uncertain. This statement was indeed true, showing how difficult it is to judge people — the beauty on the outside and the substance within do not necessarily match.

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

All the information about physiognomy is contained here. A person's wealth, poverty, high status, or low status does not go beyond the principles explained in this passage (the original text says "wu chu" but should be "mo chu"). Tai Chong Zi said: If one can grasp this small piece of information here, I can then live comfortably beyond worldly concerns. The secret method says: Shao Yong's poem says: Because he discovered the moon's cave, he understood all things; because he grasped the mountain root, he recognized people. This is different from the previous statement but means the same. Without delving into its subtle essence, how can one know others, and how can one know oneself?

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

The scholar Shufu of the Eastern Zhou dynasty would not deceive me. Shufu was skilled in discerning people's characters, and those studying physiognomy should not be inferior to him. Liu Zhuang said: The importance of the art of physiognomy lies in its origin from Shufu of the Eastern Zhou dynasty; he could perceive subtle and hidden aspects, so his divination of fortune and misfortune was accurate. The secret manual says: Shufu gained fame in the Zhou dynasty for his skill in physiognomy, later followed by Zi Qing and Tang Ju; who could say that after Zi Qing and Tang Ju there were no others? Thus, the statement "Shufu would not deceive me" is not empty talk.

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

The Five Phases are water, fire, wood, metal, and earth. The Taiji gives rise to yin and yang, which give rise to the Four Symbols, which give rise to the Eight Trigrams, which then give rise to the Five Phases. Chen Tuan said: the heavenly number one produces water, corresponding to the kidney in the human body. The kidney is connected to the ear and governs bones and teeth. The earthly number two produces fire, corresponding to the heart in the human body. The heart is connected to the tongue and governs blood and hair. The heavenly number three produces wood, corresponding to the liver in the human body. The liver is connected to the eye and governs tendons and nails. The earthly number four produces metal, corresponding to the lung in the human body. The lung is connected to the nose and governs skin and respiration. The heavenly number five produces earth, corresponding to the spleen in the human body. The spleen is connected to the lips and governs muscles and skin color. Song Qi Qiu said: all the parts related to the Five Phases each have their own destiny, and they should be full and solid, not deficient or imbalanced.

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

The secret says: the human body contains the Five Phases, among which water and fire are most important. Water belongs to the Kan trigram, located in the kidney; when the kidney water is strong, it nourishes the liver, which belongs to wood. The liver wood, with the support of water, generates the heart fire, which belongs to the Li trigram. The heart fire, with the help of wood, generates the spleen earth, which belongs to the Gen trigram (the original text mistakenly writes 'liang' instead of 'gen'). The spleen earth, with the enhancement of fire, generates the lung metal, which belongs to the Dui trigram. This is the continuous cycle of life within the body, originating from the endless transformation of water.

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

Among the Five Phases, there are five virtues, which correspond to the five internal organs. The five virtues are benevolence, righteousness, propriety, wisdom, and faithfulness; the five internal organs are lung, heart, kidney, liver, and spleen. The "Xuanshenlu" states: Jia Wood represents benevolence, located in the east; Geng Metal represents righteousness, located in the west; propriety relies on Bing Fire, located in the south; wisdom belongs to Ren and Gui Water, located in the north. Only Wu Earth does not belong exclusively to any direction, but the "faithfulness" it establishes is consistent within yin and yang. These five elements are not abstract concepts; they are hidden within the human internal organs, with infinite subtle functions.

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

The secret teachings say: water, fire, wood, metal, and earth correspond to the liver, lungs, heart, kidneys, and spleen respectively; the five virtues correspond to the five phases, which are benevolence, righteousness, propriety, wisdom, and faith. These five aspects manifest as the four beginnings of compassion, shame and hatred, courtesy and humility, and discernment of right and wrong, with faith playing a part in each. A person is born with a physical form, but if they lack faith, they are merely carrying an empty shell. I have observed that most people are deceived by appearances and do not realize that true principles lie in the simple and unadorned. Truth is faith, just as the four seasons change without fail. The key to physiognomy lies in the character of faith. Possessing the aspect of faith ensures a long life, as enduring as Mount Meru. The four beginnings are not borrowed from outside but are inherent in each person; faith, dwelling within them, exerts a doubled effect, having real function yet no fixed form or place.

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

Water forms are characterized by roundness, originally corresponding to the virtue of wisdom. The nature of water flows continuously without obstruction, and the essence of wisdom is similar to it. The "Wind Mirror" says: thick shoulders, large eyes, and a rounded, closed contour of the ears, this appearance is called true water form, and one's fortune naturally comes naturally. Cheng Hezǐ says: water forms are characterized by roundness, the whole body, including the head, face, body, hands, and feet, should be round. The complexion should not be mixed, the spirit should not be scattered, the demeanor should be broad and composed, and after walking for a long time, the body's movements become light and agile. An old saying says that wise people like water, and also that wise people are active. A secret manual says: water is the qi of the Earlier Heaven, connecting all directions above and below, the mechanism of nurturing and transforming never stops, and remains constant throughout the ages. To be round and smooth like wisdom, possessing both the form and nature of water, is the true water form, which signifies intelligence, quickness, and adaptability, and can be used to determine whether a person is virtuous or foolish. The manual of physiognomy says: those who have the appearance of water and also the complexion of water can achieve fame through literature.

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

The fire form corresponds to "ritual" (li), and fire has both civil and military uses. The function of fire is one aspect to illuminate and provide warmth (civil), and another to burn and destroy (military). The essence of ritual is similar to that of fire. The "Wind Mirror" says: to recognize the appearance of the fire form, it is broad at the bottom and pointed at the top, with an unstable manner of movement, and sparse whiskers on both cheeks. Cheng Hezǐ says: the fire form is characterized by clarity, with five parts of the body showing an outward appearance, clear color, concentrated spirit, steady movement, and stability when lying down for a long time. A secret says: fire is the seed, and water is the essence; when the essence is complete and sufficient, the spirit arises; when the spirit is complete and sufficient, the qi is formed; when the qi is formed, the color appears. Fire corresponds to ritual in the human body. One must have both the form and the nature of fire (the original text says "wisdom"), which is the true fire form, indicating authority, strength, and fierce temperament, and can be used to determine whether a person is strong or gentle. The classic of physiognomy says: those who have the appearance of fire and the color of fire are decisive and quick in responding to situations.

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

The wood element resides in the east and corresponds to "benevolence," representing the growth energy. The virtue of wood is benevolence, containing the mechanism of continuous generation. The "Wind Mirror" says: if someone has distinct bone structure and a slender figure, with a solemn demeanor and a tall stature, and a refined appearance in the eyes and eyebrows, one should know that such a person will have a brilliant later life. Cheng Hezǐ says: the form of wood is characterized by length, with the head, face, body, hands, and feet all being long. The complexion should not be mixed, the spirit should not be scattered, the manner should be gentle, and the longer one is with such a person, the more refreshing they become. The secret says: the branches of trees originate from Jia Wood, which resides in the position of growth in heaven and earth, ranking first among the five virtues, and corresponds to benevolence in humans. One who possesses both the form and the nature of wood is considered true wood form, indicating a person with abundant talent and brilliance, and can be used to determine a person's status and wealth. The classic of observation says: if someone has the form of wood and also the color of wood, they will have abundant wealth.

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

The form of metal is characterized by squareness, and it is good at making decisions and exercising control, so "righteousness" is naturally included within it (the original text "baitian" should be "ziran"). The nature of metal emphasizes restraint and proper judgment. The "Wind Mirror" says: the facial features should be upright and centered, and the three parts of the face should all be square; people with the metal form have a proper structure, thus their fame spreads naturally. Cheng Hezi says: the metal form is characterized by squareness; all five parts of the body should be square, the color of the qi should not be mixed, the spirit should not be scattered, the manner of movement should be regulated, and when sitting for a long time, they appear even more steady. The secret manual says: the direction of metal is in the Qian trigram and the Dui trigram, which contain the solemn and severe atmosphere of the west, and they inherit a hard and strong body, which corresponds to righteousness in the human body. Having both the form and the nature of metal is what constitutes true metal form; however, metal is associated with punishment, execution, and misfortunes, so it can be used to determine a person's lifespan. The manual of physiognomy says: those who resemble the metal form and also possess the color and qi of metal are characterized by a firm and resolute nature with deep inner thoughts.

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

The nature of earth is stable and unchanging, so "trustworthiness" is often abundant. The trust associated with earth can stabilize temperament and establish order. The "Wind Mirror" says: dignified and thick, deep and steady, calm like Mount Tai, with plans in the mind that are hard to guess, and trustworthiness that moves people. Cheng Hezi says: the form of earth is characterized by thickness; all five parts of the body should be thick, the complexion should not be mixed, the spirit should not be scattered, the movements should be solid and grand, and the more time passes, the more calm one appears. A secret says: earth (the original text mistakenly says "upper" instead of "earth") moves and thrives in the four seasons, being strong in the months of Chen, Xu, Chou, and Wei, and also resides between Bing and Zi. Each season's end governs affairs for eighteen days; its virtue nurtures all things. In humans, it corresponds to innate nature. Having both the form and nature of earth is true earth form, which signifies carrying and nurturing, and a capacity to contain, and can be used to judge a person's wealth and poverty. The Classic of Observation says: resembling the form of earth and possessing its complexion indicates a well-stocked storehouse.

此為五德配五行。總結上文而言之。《風鑑》云：木要瘦，金要方，水肥火厚土尖長。形體相生便為吉，忽然相剋定為殃。秘訣云：蒼松翠柏，歲寒不凋，可以觀仁；精金美玉，百鍊成剛，可以觀意；火風烹飪，鼎養聖賢，可以觀禮；長江大河，天機動流，可以觀智；名山大川，載重洩，可以觀信。人與天地並立，天地，人也；人天地地也。知此五德配五行之說。

This concludes the explanation of the principle of the Five Elements corresponding to the Five Virtues. The book "Fengjian" says: the form of wood should be slender, the form of metal should be square, the form of water should be plump, the form of fire should be sharp, and the form of earth should be thick and solid (the original text of this sentence is disordered; fire should be sharp, and earth should be thick). When forms support and generate each other, it is auspicious; but if they suddenly contradict and control each other, disaster will surely follow. The secret says: the evergreen cypress and the emerald cypress remain unwithered through severe cold, from which we can see "ren" (benevolence); pure gold and fine jade become harder through repeated forging, from which we can see the meaning of decisiveness; using fire and wind to cook, the food in the cauldron nourishes sages and virtuous people, from which we can see "li" (ritual); the great rivers and rivers flow ceaselessly in accordance with the heavenly mechanism, from which we can see "zhi" (wisdom); the great mountains and rivers carry weight and discharge in moderation, from which we can see "xin" (trustworthiness). Humans stand together with heaven and earth as the Three Principles. Heaven and earth are also humans, and humans are also heaven and earth. Only when one understands this can one truly grasp the principle of the Five Virtues corresponding to the Five Elements.

賊形天地超過萬靈。天地生人，性靈異於萬物。《無形歌》云：道為貌，大力形，默受陰陽稟性情。陰陽之氣天地造，化出比塵凡幾樣人。《靈樞經》云：人稟天地之氣，肖清濁之形，為萬物至靈也。王元君云：人道九形而生行形，舒之彌六合，卷之個盈據，包絡大地，稟受群生者也，故云賦形天地超萬靈。

Heaven and Earth give humans form, making them surpass the spirits of all other things. When Heaven and Earth produce humans, their spirit differs from that of other creatures. The "Invisible Song" says: The Dao manifests as human appearance, great power condenses into human form. Humans silently receive the energies of yin and yang and thus possess their own temperaments. The energies of yin and yang are created by Heaven and Earth, giving rise to all the various forms of beings in this world. The "Ling Shu Jing" says: Humans receive the energies of Heaven and Earth, taking the clear and turbid to form their bodies, making them the most spiritual among all things. Wang Yuanjun says: Humans are formed according to the Dao, taking on various forms. When they unfold, they fill all directions; when they contract, they take up little space. They encompass the earth, bearing the nurturing of all beings. Therefore, humans receive their form from Heaven and Earth and surpass the spirits of all other things.

秘訣云：人生之道，真精融合，二五凝成，賦其形即賦其理。雖萬物皆具生成之道，蠢然而巴，未有如人最靈也。

The secret teachings say: The principles of human life are formed by the convergence of the true essence from the Earlier Heaven, the union of yin and yang energies, and the essence of the Five Phases. When Heaven bestows a physical form upon humans, it also imparts this principle. Although all things possess the principles of generation, they are dull and lack awareness, unlike humans who possess the highest degree of spirit and consciousness.

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

Qi is like the oil in a lamp, and the spirit is like the flame on top of it; the body relies on qi to be nourished. The "Clear Mirror" says: generally, the spirit and qi are endowed in a person's body, one like oil, the other like the lamp; when a person's essence and qi are full, it is like clear oil, and only when the oil is clear does the lamp shine. Liu Zhuang says: in ancient times, the methods of divination sometimes involved knowing that a person would be esteemed by merely hearing his words, which were insightful and of a refined style; this was obtained from the person's body. Sometimes it involved knowing that a person would be esteemed by observing his changes in joy and anger; this was obtained from his qi. Chen Tuan said: the body is used to nourish blood, blood is used to nourish qi, and qi is used to nourish the spirit; therefore, when the body is complete, the qi is complete, and when the qi is complete, the spirit is complete. He also said: a person with a complete spirit has a broad and open demeanor, and a person with a settled spirit has a calm breath; his qi is not disturbed by gains and losses, and his spirit is not disturbed by joy, anger, or alarm; this is the gentleman, who can maintain his blessings and honors to the end.

秘訣云：令人論神，必曰眼有精神。殊不知神之元，大一生水為精，地二生火為神，精合者然後神從之。內有充足之精則外有澄徹之神。如行不動色，坐不隨語，睡易醒覺，作事終，皆精神也。

The secret teachings say: nowadays people talk about spirit, and as soon as they open their mouths, they say someone has a spirited look in their eyes. But they do not know that the origin of spirit lies in: Heaven produces water at the beginning, in humans this is called essence; Earth produces fire at the second stage, in humans this is called spirit; first there is essence凝聚, then spirit comes along. If there is abundant essence inside, there will be clear spirit outside. For example, when walking, the face remains calm; when sitting, not easily agreeing with others' words; when sleeping, easily awake; when doing things, having a beginning and an end—these are all manifestations of sufficient spirit.

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

As for qi, people often say that the spiritual qi is most important, but they do not realize that there are three kinds of qi: the natural qi, the cultivated qi, and the violent qi. The natural qi is the original qi inherited from the mother at birth; it determines a person's status of wealth or poverty with each breath in and out. The cultivated qi is the great and noble qi mentioned by Mencius, which fills the space between heaven and earth, and determines a person's virtue or ignorance. The violent qi is a kind of qi that is full of anger and self-assumed superiority, which determines a person's goodness or wickedness. In summary, the spirit is the son of qi, and qi is the mother of the spirit; the spirit can hold onto qi, but qi cannot hold onto the spirit. The decisive rule says: where should one start with the subtle art of facial reading? Look to see whether the spirit and qi are gathered in the 'Academy' (the areas of the eyes, ears, and forehead that indicate intelligence and literary talent). If this kind of qi is present, it is best; if a person can recognize the spirit and qi, then his wealth, poverty, and social status can be judged from this.

油若竭今燈焰熄。氣喪則神亡。《神解》云：將全其形，先須其理。精實氣固，則神安；血枯氣散，則神亡。《風鑑》云：氣壯血和則安固，血枯氣散神失奔。謝靈運云：夭壽之人神離睫，泛而不救無所守也。圖南云：氣冷形榮壽豈宜。又云：氣短精神慢，那得有長年。

If the oil runs out, the lamp flame goes out; similarly, when the vital energy is lost, the spirit perishes. The "Shen Jie" says: to preserve the body, one must first regulate the internal order; when the essence is full and the vital energy is solid, the spirit remains stable; but when the blood dries up and the vital energy disperses, the spirit perishes. The "Feng Jian" says: when the vital energy is strong and the blood is harmonious, the whole body is secure and firm; but when the blood dries up and the vital energy disperses, the spirit escapes and is lost. Xie Lingyun says: those who die young have their spirit leaving from between the eyelashes, floating away and beyond recovery, because the spirit does not remain in its dwelling. Chen Tuan says: when the vital energy has already become cold but the appearance still looks prosperous, such a person cannot have a long life; he also says: when the vital energy is short and the spirit is slow, how can one expect longevity?

秘訣云：沖氣乃相須者也，氣既喪，神安得獨存。經云：神散氣聚，少孤破家；氣聚神散，作事不定；神與氣合，深遠主壽，清秀主貴。

The secret manual says: the spirit and the harmonious vital energy are originally interdependent; if the vital energy has already been lost, how can the spirit exist alone? The manual of examination states: if the spirit is scattered while the vital energy is still gathered, the person will be lonely and unfortunate in youth and will ruin their family's fortune; if the vital energy is gathered while the spirit is scattered, the person will lack consistency in their actions; when the spirit and vital energy are well coordinated, those with a profound appearance will live long, and those with a refined appearance will attain high status.

燈若明今油潤之。神若秀發由氣助之。《風鑑》云：神居形內不可見，氣以養神為命根。又云：英標清秀心神爽，氣血調和神不昏。白閣道者云：神者百閱之秀氣也。如陽氣舒而山川秀發，日月現而田地清明。

A lamp can shine because oil nourishes it; similarly, the spirit can be prominent because of the assistance of qi. The "Wind Mirror" says: the spirit resides within the form, invisible to the naked eye, and qi nourishes the spirit, which is the fundamental essence of life and death. It also says: those with an upright and refined appearance have a clear and bright spirit, while those with harmonious blood and qi have a spirit that is not dull. The White Pavilion scholar says: the spirit is the refined essence that emerges after traversing the entire body; just as when yang qi spreads out, mountains and rivers display their beauty; when the sun and moon appear, the fields become clear and bright.

秘訣云：形能養神，托氣而安。氣不多則神暴，而不安。欲安其神，先養其氣。故盂子不顧萬鍾之祿，能養其氣者也。

The secret says: the body can nourish the spirit, but the spirit relies on qi to be stable. If qi is insufficient, the spirit becomes restless. To stabilize the spirit, one must first nourish the qi. Therefore, Mencius looked down upon a salary of ten thousand measures of grain, precisely because he was able to maintain his vast and noble qi. (The original text refers to "Muyi" but this is a miswriting for "Mengzi.")

落落失常無宅守。落落，不得志之意。《後經》云：神衰血敗氣將凋，失志落落不支持。《鬼箭》云：荒唐失志神無宅，不到到中途則夭亡。來和子云：維維失志，失志改常神已去。

His demeanor is detached and uncooperative, his behavior abnormal, indicating that his spirit has no place to reside. "Luo Luo" means being without success or fulfillment. The "Later Classic" states: when a person's spirit is weak, blood is deteriorated, and vital energy is about to wither, his will becomes depressed and he feels listless and detached, unable to sustain himself. The "Ghost Arrow" says: those who act recklessly and have a defeated will have their spirit without a dwelling place, and they will die before reaching halfway. Lai Hezi says: those who are exhausted and have lost their aspirations, once they lose their aspirations, their behavior becomes abnormal, indicating that the spirit has already departed.

秘訣云：神氣欲散，福祿將艾，雖處得意之時，無異君迫之際。此乃神已去舍，觀之何知。歌曰：何知為官多災難，坐時眉攢口門常嘆。問知其人必此亡，塵埃面色言失常。正無守宅也。

The secret manual says: when the spirit and energy are about to scatter, blessings and honors will soon come to an end; such a person, even when in a prosperous situation, will display the same appearance as when in desperate straits. This is the sign that the spirit has already left the dwelling, and how can this be recognized from the outside? A rhyming verse says: how can one know that a person in official position will meet many troubles? Look at him when he is sitting: his eyebrows are tightly furrowed, and he often sighs. To determine that this person is surely doomed, observe his face appearing dusty and his speech disorderly, losing its usual rhythm. This is precisely the appearance of a spirit having no dwelling to stay in.

謂澄澄絕俗有根株。澄澄，瑩靜無雜；絕俗，出眾異常；根株，苗裔行木也。陳圖南云：精神澄徹，如止水之淵，驚之不懼，折之不回，君子之人也。《神解》云：虛化神，神化氣，氣為骨之苗裔，骨為神之根株矣。《肘後經》云：骨肉相滋不相返，精神湛粹壽康寧。

The idea of divine spirit being clear and pure, surpassing the common, is rooted in reality. "Clear and pure" refers to being crystal clear and tranquil without any impurities; "surpassing the common" means standing out and differing from ordinary people; "root and branch" is a metaphor comparing the root and branches of plants. Chen Tuan said: spirit and vitality are clear as a still pond; even if startled, they do not fear, and even if obstructed, they do not retreat. This is the gentleman. The "Shenjie" says: the void gives rise to the divine, the divine gives rise to qi, and qi is the branches of the bones, while the bones are the root of the divine. The "Zhou Hou Jing" says: bones and flesh nourish each other without conflicting, and when the spirit is bright and pure, longevity and health can be achieved.

秘訣云：峨峨怪石迷閒云，崑山片玉已琢出。此至精之寶發於外，而蘊於內，非天地之鐘，道之涵養，而能有此乎。

The secret says: towering strange rocks are hidden among idle clouds, and a piece of beautiful jade from Kunlun Mountain has already been carved out. This means that the most refined treasures, although revealed on the outside, have their roots hidden within; if it were not for the favor of heaven and earth and the nurturing of the great Dao, how could there be such a person.

縱然形肉充盈實，雖有形肉，不如神氣。來和子云：形亦厚肉亦充，無神元氣怨天公。陳圖南云：有肉而元氣，猶如蟲木內已空虛，雖外有皮膚，暴風迅雨鮮有不摧者也。

Even if the body is full and well-muscled, it is still secondary; having form and flesh is not as good as having spirit and vital energy. Chen Tuan said: if a person has a thick body and full muscles but lacks spirit and vital energy, he can only blame heaven. Chen Tuan further explained: having flesh but no vital energy is like a tree that has been hollowed out by insects. Although there is still a layer of bark on the outside, when faced with a storm or heavy rain, it is rare for it not to be broken and destroyed.

秘訣云：有神氣無形肉者，有根蒂而無九枝葉，非時不茂。昔人有相諸葛孔明者曰：外稟松柏枯槁之姿，內有文理根蒂之實，風閒不摧折，日華秀名滿天下。

The secret says: a person who has spirit and energy but is not physically robust is like a tree that has roots but does not have flourishing branches and leaves; it is just not the right time, and it should not yet be flourishing. Once, someone looked at Zhuge Liang's face and said that his outward appearance showed a withered and thin look like pine and cypress, but inside he had a solid and firm foundation. Strong winds could not break him, but once the sunlight shines, he would suddenly flourish and become famous throughout the world.

氣散神枯虛殼子。神氣俱亡命，虛有幻軀。《無形》云：神也無氣也元，空空遺下這皮膚。殼子若值風霜損，谷神先已向秋枯。

When the vital energy disperses, the spirit becomes exhausted, and a person is left with nothing but an empty shell. When both the spirit and energy are lost, life and death are merely sustaining an illusory body. The "Song of the Formless" says: when both the spirit and energy are gone, nothing remains but this layer of skin; if this body encounters wind and frost, the vital spirit that governs life has already withered along with the autumn winds.

秘訣云：氣毛以血養而助神，氣散則神枯，由心不能生血故也。心何為而不生血，由思慮勞傷，揣摩計較，斷喪心之虛靈，所以損耗神氣元神，元神耗則神氣亡。神氣亡幻，軀能久乎。

The secret says: Qi relies on blood for nourishment, thus helping the spirit; when Qi dissipates, the spirit withers, and the root of the problem lies in the heart's failure to generate blood. Why does the heart fail to generate blood? Because of excessive thinking and overworking the mind, constantly pondering and calculating, which destroys the subtle clarity and awareness within the mind, thereby consuming the spirit and the original spirit; when the original spirit is exhausted, the spirit and Qi also vanish. Once the spirit and Qi are lost, how long can this illusory body last?

陰陽陶鑄幾般人。陰陽二氣生成，分智思賢不肖幾般。陳圖南云：夫人之生，為萬物之貴，懷天地五常之性，抱陰陽二氣之靈，雖秉彝之本問肖容貌之非。《通玄賦》云：陽生陰育，天尊地卑。《燭譽經》云：人凜陰陽之正氣，形似天地以相同。中聖有全德，造化無全功。

Yin and yang are like a potter and a craftsman shaping various forms of people. Only through the interaction of yin and yang can distinctions be made between wisdom and foolishness, virtue and lack of virtue. Chen Tuan said: Human beings are the most honored among all things, possessing the five constants of heaven and earth—benevolence, righteousness, propriety, wisdom, and faithfulness—and carrying the vital energy of yin and yang. Although everyone inherits this fundamental principle of the constant way, their appearances are different. The "Tong Xuan Fu" states: Yang governs growth and development, while yin governs nurturing and sustenance. Heaven is above and honored, while earth is below and humble. The "Zhu Yu Jing" says: Humans receive the righteous energy of yin and yang, and their physical structure resembles that of heaven and earth. Among the sages, there are those who have complete virtue, but the workings of nature are not perfect in all aspects.

秘訣云：陰陽二氣之化生也，陽先而陰後，陽施而陰受。陽者乾道，陰者坤道；乾道成男，坤道成女。稟其氣之清者，為聖為賢；稟其氣之濁者，為思為不肖。所以稟氣則同，清濁有異，而人品殊文。

The secret says: Yin and yang energies generate all things. Yang comes first, and yin follows; yang gives and yin receives. Yang belongs to the path of Qian, and yin belongs to the path of Kun. The path of Qian produces men, and the path of Kun produces women. Those who receive the clear energy become sages and virtuous people; those who receive the turbid energy become foolish and unvirtuous people (the original text says '为愚' instead of '为思'). Therefore, what people inherit is all this energy, but because of the difference between clear and turbid, their character differs in quality.

器識緣何分淺深。器者德器，識者識量。裴行儉云：士先器識而後文藝。李靖云：淺淺器識庸人耳，格薄難與成功名。《風鑑》云：形者人之材也，德者人之器也，有材矣而付之以德，猶如雕琢而成器也。器遇柮工而器之，是為不材之材也。

Why do capacity and insight differ in depth? "Capacity" refers to the extent of one's virtue, while "insight" refers to the measure of one's understanding. Pei Xingjian said: Scholars should first cultivate their capacity and insight, and then discuss literary talent and skills. Li Jing said: Those with shallow capacity and insight are merely ordinary people; those with limited vision find it difficult to achieve great accomplishments together. The "Fengjian" says: The body is the material of a person, and virtue is the vessel of a person; having good material and adding virtue is like carving wood and stone into useful objects. Unfortunately, if good material falls into the hands of a poor craftsman who shapes it carelessly, it becomes an unuseful object instead of a useful one.

秘訣云：德在形先，形在德後。即如項羽目有重瞳，形則善矣，然而咸陽三月火，骸骨亂如麻，哭聲慘但天地，非羽殘暴之器致之乎？競而舨舟不渡，則首烏江。

The secret teachings say: virtue comes before form, and form comes after virtue. For example, Xiang Yu had two eyes in one head; his appearance could not be considered bad. However, he burned Xianyang, and the fire lasted three months without dying out. His corpse was scattered like hemp, and the cries of mourning shook the heavens and the earth. This was not due to his appearance, but rather the result of his cruel nature. In the end, he reached the Wu River, but refused to take a boat and committed suicide by cutting his own head (the original text says '舨舟' and '则首', which should be '舣舟' and '刎首').

也有汪洋居臺閣。汪洋喻德量之寬宏，臺閣三公元宰之位也。《風鑑》云：剛毅汪洋誰可識。呂尚云：器宇汪洋有容納，志氣深遠有機謀，動作使令不可料，時通亦為公與候。《鬼箭》云：氣宇軒昂好丰標，必居臺閣佐明朝。

There are also people with a capacity as vast as the ocean, holding high positions in the government. "Wangyang" symbolizes a broad and generous character, while "taige" refers to the high rank of the Three Dukes and ministers. The "Fengjian" says: those who are strong-willed and have a vast and open mind are hard to recognize at first glance. Lü Shang said: a person with a grand and expansive presence can tolerate others, has deep aspirations and strategies, and his every action and command surprises others. When his fortune turns, he will attain the rank of marquis and duke. The "Gui Jian" says: those with an imposing bearing and outstanding appearance will certainly hold high positions in the government, assisting a clear and just court.

秘訣云：形體美惡，本自生成；器識卑瑣，學問可以充拓。昔柴羔見惡末學，性至愚滷，□見孔子之後，啟蟄不殺，方長不折，不徑不竇，居喪泣血三年，未曾見齒，卒成大賢。學問之變如此。

The secret says: the beauty or ugliness of one's appearance is determined at birth, but one's capacity and insight, though initially humble, can be expanded and cultivated through learning. In the past, Gaochai (also known as Zigao) had an unattractive appearance, had not yet acquired knowledge, and was extremely dull and clumsy in nature. After meeting Confucius (the text here is missing one character, which should be "after one meeting with Confucius"), he refrained from killing insects that had just emerged from hibernation in spring, did not uproot growing plants, did not take shortcuts when walking, did not climb through walls when entering or exiting, and mourned his parents for three years with tears and sorrow, never smiling without reason. Eventually, he became a great sage. Learning can transform a person to such an extent.

也有輕盈處廟廷。氣驕則輕，志滿則盈。廟廷，朝廷也。《風鑑》云：幾輩堂堂相貌清，幾人相貌太輕盈。《神機》云：骨格精神志氣盈，早年佩玉立廟廷。春花必定春時發，過卻春時花謝傾。

There are also people who are superficial and self-satisfied standing in the court. Arrogance in temperament appears as superficiality, and being content with success appears as fullness. "Temple Court" refers to the court. The "Wind Mirror" says: there are several people who appear dignified and upright, but also a few who appear too superficial and full. The "Shen Ji Jing" says: those with good bone structure, sufficient spirit, and full ambition can achieve official positions in the court at an early age; however, flowers in spring must bloom in spring, but once past spring, they wither and fall—such people rise quickly but also decline quickly.

秘訣云：德器者，滄海之波瀾。注之不見泛，鞠之不見涸。虛而能受，動而愈出，此其所以異於輕盈者也。

The secret says: A person of virtue and measure is like the waves of the vast sea; when water is poured into it, you cannot see it overflowing, and when water is drawn out, you cannot see it drying up. Its inner emptiness allows it to hold much, and the more it is used, the more it gives. This is precisely the difference between him and the superficial and self-satisfied person.

輕盈薄識非蕸福。輕盈薄識不見於其身而見於其後。裴行儉云：人有文才而浮急淺露，豈享富貴之器耶。管格云：處崇宦而自視巍巍然，非遐福之器也。

A person who is superficial and self-satisfied, with shallow insight, cannot enjoy long-lasting blessings. The harm caused by superficiality and shallow understanding often does not manifest in the person himself but in his descendants. Pei Xingjian said: Although a person may have literary talent, if he is impetuous, hasty, and shallow, he cannot possess the capacity to enjoy wealth and honor. Guan Lu said: A person who holds a high official position and looks down upon others with a sense of superiority cannot possess the capacity to enjoy long-lasting blessings.

秘決云：大舜微時，耕稼陶漁，艱苦無不履歷。及身處九重，玉食萬國，自是不以為欲，無異耕稼陶漁之時，祿位名壽兼而有之，福流子孫，真遐福之器哉。

The secret teachings say: When Yu Shun was in humble circumstances, he worked as a farmer, a potter, and a fisherman, experiencing all kinds of hardships. When he later occupied the highest palace and enjoyed the delicacies presented by the vassal states, he did not regard these as his personal desires. His mind remained the same as when he was plowing fields, making pottery, and fishing. He possessed both official rank, reputation, and longevity, and his blessings extended to his descendants. Truly, he possessed the capacity to enjoy long-lasting prosperity.

汪洋大度可延齡。絕而能續曰延，齡，年齡也。白閣道者云：腹內能容三萬解，齡如一縷亦須延。陸賈云：漢高豁達大度。

A person with vast capacity and broad-mindedness can prolong their lifespan. To be able to continue when it seems about to end is called "Yan," and "Ling" refers to years. The White Pavilion Master said: One who can contain three ten thousand hu of things will surely extend their lifespan, even if it is as thin as a thread. Lu Jia said: Han Gaozu was open-minded and magnanimous—this is precisely the capacity that can prolong life.

秘訣云：書云：有容德乃大。夫德者，天爵也。孟云：修其天爵，而人爵從之。即宋郊以竹渡蟻，遇胡僧相之日：公神彩異常，必活數萬性命，後日當魁天下。夫以數萬蟻命，由陰報之速，使活天下蒼生之命，義當何如耶。延齡之說誠非迂也。

The secret teachings say: The Book of Documents, King Chen says, "To be tolerant, virtue becomes great." Only when one can tolerate others can one's virtue be considered great. Virtue is the rank bestowed by Heaven. The Mencius says: When one has properly cultivated the rank given by Heaven (benevolence, righteousness, loyalty, and trustworthiness), the rank in the human world will naturally follow. Just like Song Jiao, who used bamboo to build a bridge to rescue ants, later met a Buddhist monk who looked at his face and said, "Your appearance is very different from before; you must have saved the lives of tens of thousands, and you will surely become the top scholar in the imperial examination." Saving tens of thousands of ants could bring such a swift return of Yin Virtue, so how much more so would the return be for saving the lives of all under heaven? This shows that the saying "Being vast and tolerant can prolong life" is indeed not empty talk.

子輿□巖師萬世。孟柯，字子與。□巖，氣象□巖也。《風鑑》云：□巖器宇旋旋生。《通仙錄》云：□巖器宇旋旋露，有類古玉埋於秋。《清鑑》云：孟子巖巖泰山氣象，能賤齊宣之祿萬鍾。

Mencius had an imposing appearance, serving as a model for generations. His name was Ke, with the courtesy name Zi Yu (the original text says "Meng Ke, courtesy name Zi Yu"). The character "rocky" in the text is missing, and should be "rocky rocky," describing an imposing appearance as lofty as a mountain. The "Wind鉴" says: an imposing bearing is gradually developed. The "Tong Xian Lu" says: an imposing bearing gradually emerges, like an ancient jade buried in deep autumn soil, becoming visible only after a long time. The "Qing Jian" says: Mencius had a bearing as lofty as Mount Tai, so he could regard a salary of ten thousand measures of grain from King Xuan of Qi as light.

秘訣云：夫有德者，其器宇恢廓，輕萬鍾一節，未足以窺其微。使務名者亦能之，畢竟於平時見義無難色，方得之，古人謂觀其所忽是也。

The secret says: A person of virtue has a broad and open demeanor; merely observing that he regards a thousand measures of salary as light is not enough to see his subtle qualities, because those who seek fame can also pretend to do so. After all, one should look at how he handles matters that are appropriate for him to do, and never shows signs of difficulty, only then can one truly see his capacity. The ancients said, "See how a person behaves when he is not mindful of it," which means exactly this.

夷吾卑俠佐姜齊。管仲，字夷吾，相齊桓公，伯諸侯。孔子曰：管仲之器小哉。朱子注云：局量偏淺，規模卑狹，謂其得君行道而以伯終也。

Guan Zhong had a limited and narrow capacity, and he only helped the Qi state of the Jiang family to become dominant. Guan Zhong, whose name was Yiwu, served as the prime minister of Prince Huan of Qi, enabling Huan to dominate the feudal lords. Confucius said: Guan Zhong had a small capacity. Zhu Xi explained: his scope was biased and shallow, his scale low and narrow, meaning that since he had a wise ruler and could implement the Way, he stopped at achieving hegemony.

秘訣云：或謂孔子論管仲之器小，朱子釋曰：局量編淺，規模卑狹。此論事功，末論其德容。葆和子曰：不然。器者，吾身之德發而為容，有其德便有其器，有其器便有其容。事功即德器之見於行也，故古人見其禮而知其政，聞其樂而知其德。袁柳莊口：聞人之聲而知其素，其意於此同。

The secret says: Some people think that Confucius said Guan Zhong had a small capacity, and Zhu Xi interpreted it as having a shallow scope and narrow scale. This is judging from his achievements and deeds, but not yet considering his virtue and appearance. Bao Hezi said: It is not like that. The term "qi" refers to the manifestation of one's virtue in appearance and demeanor. Having such virtue leads to such a capacity, and having such a capacity leads to such an appearance and demeanor. Achievements and deeds are precisely the expression of virtue and capacity in action. Therefore, ancients could know a country's politics by its rites and its virtue by its music. Yuan Liu Zhuang said: One can know a person's character by listening to his voice, which is the same meaning as here.

此特公私毫髮問，用心有公私之別。《玄談》云：丰姿異，骨格奇，再觀才器設施為。才濟變意有私，小人君子不同歸。朱文達曰：公道私情，此事間不容髮。

The difference lies only in the intention of being public or private, differing by no more than a hair's breadth; the key is whether one's heart is used for the public good or for private gain. The "Xu Tan" says: those who appear outstanding in appearance and have an extraordinary constitution should also be examined based on how their talents and capacity are applied; if their ability is sufficient to respond to situations yet their mind remains attached to private interests, then this is where the distinction between a petty person and a gentleman lies. Zhu Wenda says: between fairness and personal feelings, there is no room even for a single hair.

秘訣云：夷吾葵丘之會，名尊周室，實伯齊桓。公私之介，惟宣尼知之，所以器不能王齊而伯終也。假如人有此才器，有奇形，且大公無我，不惟福庇子一身一家，大君赤子亦蒙其福矣。人之德器顧不重哉。

The secret teachings say: Guan Zhong presided over the Kuiqu meeting, ostensibly to honor the Zhou royal house, but actually to help Duke Qi Huan achieve hegemony. The boundary between public and private interests was only clearly seen by Confucius, so he said that Guan Zhong's capacity was insufficient to assist the state in practicing the Way of the King, and thus his efforts could only end in hegemony. If a person possesses such talent and capacity, has a unique physical appearance, and is completely selfless, then the blessings he receives would not only benefit himself and his family, but also the ruler and the people. Is human virtue and capacity not important?

出其下者無足評。德器不及夷吾者，無足論相矣。《風鑑》云：上貴之人方人相，中下之人豈可評。來和於云：南北路頭多少人，上士吾方與論評。

Those with virtue and talent still below Guan Zhong are not worth discussing. Those whose virtue and talent do not match Guan Zhong's have no need for discussion about appearance. The "Feng Jian" says: only the top-ranking noblemen are worth discussing appearance with others; middle and lower ones cannot even judge appearance. Lai He says: there are so many people coming from south and north, but I only discuss appearance with those of top rank.

秘訣云：麻衣曰：形骸侷促，作事畏縮；器寧軒昂，一小快順。夫軒昂者，抱致遠之資；侷促者，顯卑瑣之態。人品已定，貴賤已殊，無足評論固宜。

The secret teaching says: The Hemp-Robed Daoist said that those with constrained forms are hesitant in their actions, while those with grand bearing can smoothly overcome even minor setbacks. Those with lofty demeanor possess the quality to achieve great things, while those with cramped appearance display a petty disposition. Since a person's character is already determined and their status is already divided, it is indeed appropriate to say that such people are not worth commenting on.

福若水兮德若器，德隨器付。《五管訣》云：雖然論相而論福，尤必觀器面知德。《度冥經》云：人有一分德器，必有一分衣祿；十分德器，必有十分衣祿。

Blessing is like water, and virtue is like the vessel that holds the water. Blessing is distributed according to the capacity of the vessel. The "Wu Guan Jue" says: although discussing appearance and blessing, it is especially necessary first to examine one's capacity, and to recognize one's virtue through the capacity. The "Du Ming Jing" says: if a person has one part of virtue and capacity, he will surely have one part of clothing and food; if he has ten parts of virtue and capacity, he will surely have ten parts of clothing and food.

秘訣云：福水德器之喻，極善此方者也。吾曾讀史，見古人作歇器者，中則正，滿則覆，限於其器也。始知德福二者，亦猶築器之有限也。

The secret says: comparing happiness to water and virtue to a vessel is very apt. I once read historical texts and saw that ancients made a type of vessel called the "inclined vessel." When water filled it halfway, it stood upright; when it was full, it overturned. This was limited by the vessel's capacity. From this I understood that virtue and happiness are also like the vessel, each having their own limits.

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

A vessel with a shallow capacity will overflow with water; similarly, a person with a small capacity will have little fortune. The "Ghost Arrow" says: a thin and frail appearance and a shallow fortune are results of past karma, while those with shallow capacity often blame heaven instead. A Buddhist monk said: the appearance of a petty person may seem somewhat decent, but have you not seen the man from Qi who begged for leftovers at a graveyard, yet returned home boasting to his wife and concubines? Such people have shallow capacity and easily become full or overflow, being most capricious: they bow low and humble in the dark, yet boast and act tyrannically in daylight. A shallow capacity with an inflated ambition leads to no long-term vision. Even if they attain wealth and status, it is nothing more than a fleeting affair.

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

The secret manual says: It is said that Confucius had a navel deep enough to hold seven plums, and so did Dong Zhuo. The classic on physiognomy states that the navel is an external manifestation of the five internal organs, and it prefers to be deep and wide, rather than narrow and small. A navel positioned higher indicates intelligence, while one lower indicates dullness. Being able to hold seven plums is an excellent sign. Confucius, an ancient sage, had such an extraordinary appearance. By reason, Dong Zhuo should have also become a sage like Confucius. Yet he boasted to Lu Shi, saying: "We both hold the position of a regional governor, yet you still remain only a middle-ranking official." Lu Shi replied: "We are both wild geese, but you have turned into a phoenix." Dong Zhuo was pleased with this. This shows that if Dong Zhuo had truly possessed Confucius' virtue along with his physical appearance, he would have been Confucius himself. But instead, he ended up being executed and his body burned, with fire applied to his navel. This was because his virtue did not match his appearance.

得志崢嶸民德色。德色，驕矜之念；民，無跡也。《風鑑》云：紅紫黃光起福堂，崢嶸得志喜非常。謝靈運云：得志之人輕可識，辨取崢嶸及德色。

When one is successful, his demeanor is vigorous and his face naturally shows a tone of self-satisfaction. "De se" refers to the notion of self-importance due to one's own virtue; "min" here should be read as "ming," meaning without trace. The "Feng Jian" says: the red, purple, and yellow glows originate from the "Futang" (the area near the Heavenly Granary above the eyebrow tail), indicating that the person is full of vigor and joy due to his success. Xie Lingyun says: a successful person is easy to recognize; one only needs to identify his vigorous aura and the tone of self-satisfaction.

秘訣云：商貴得志之氣，三光五澤，此正本來之色也。人若處此富貴之時，未嘗不以富貴驕人，其傲慢之氣，有不及檢柬於處已待人之時，圭角發露，此德色也。學力到涵養純則無。

The secret says: When a person is noble and successful, their appearance should show three bright areas and five moist areas on their face, which is the proper demeanor of someone who has achieved success. However, when people are in a position of wealth and honor, they often display their status ostentatiously before others. This arrogance is not restrained in their dealings with others, and their sharpness and pride become evident. This is called "de color" (the appearance of virtue). If one's scholarly cultivation is complete and one's temperance is mature, such an air of self-satisfaction will not appear.

失時落魄絕狐媚。落魄，猶言喪氣也；狐善媚，故曰狐媚。《風鑑》云：失志落落坐立歌。來和子云：落魄貧寒無媚態，相中唯有此人稀。

When one is in a state of despair and hardship, they should never display a fawning and flattering demeanor. "Luo po" refers to being in a state of low spirits and destitution; foxes are known for their ability to flatter people, hence the term "hu mi" (fox charm). The "Feng Jian" states: Those who have lost their aspirations are isolated and melancholic, sighing to themselves whether sitting or standing. Liang Zi says: In times of poverty and hardship, if one still maintains a dignified posture without any fawning attitude, such a person is considered the most rare and precious in the art of physiognomy.

秘訣云：世間惟有貧賤至易移人，飢寒迫於身，壯氣消磨，雄心頓挫，鮮不奴顏拽招十王公。程子詩：富貴不淫貧賤樂，男兒到此是豪雄。此相之謂也。

The secret says: Nothing is more capable of changing a person than poverty and low status. Hunger and cold pressing upon one's body, strength is worn down, ambition is frustrated, and few people do not display the face of a servant in order to flatter princes and nobles. Cheng Hao wrote a poem saying: Wealth and honor cannot make him indulge in excess, poverty and low status can still allow him to remain content and joyful; a man reaches this level and is considered a hero. This is exactly the aspect discussed here.

任是不揚難錄取。不揚，貌惡侵小也。胡僧云：休嫌貌不揚，白壁璞中藏。裴中立云：白題像爾聲不揚，爾貌不揚，一點靈臺丹青莫狀。

Even if someone's appearance is unremarkable, they should not be dismissed outright. "Not prominent" refers to being unattractive or short in stature. The Indian monk said: Do not despise someone for their unremarkable appearance, for a white jade stone is originally hidden within an unpolished rock. Pei Du (style name Zhongli) said: The painting says, "Your voice is not loud, your appearance is not outstanding," but the bit of clarity in my heart cannot be captured by brush and ink.

秘訣云：人形甚美必有甚惡，人形甚惡必有甚美。誠能知美中有惡，惡中有美，相術不減於姑布子卿矣。

The secret says: A person whose appearance is extremely beautiful must surely conceal an extremely ugly aspect; a person whose appearance is extremely ugly must surely conceal an extremely beautiful aspect. If one can truly understand that beauty contains evil and evil contains beauty, then the art of physiognomy would not be inferior to the famous statesman of the Spring and Autumn period, Gu Bu Zi Qing.

心生相貌立磁基。磁基，寓言心地也。《人倫賦》云：借使修德於心，吉凶可易。陳圖南負心發善端諸福集。麻衣云：末觀形貌，先相心田。

The mind can produce appearance, just as one first establishes a foundation. "Magnetic base" is a metaphor referring to the foundation of the heart. The "Human Relationships Treatise" says: If one can cultivate virtue on the heart, good and bad fortune can be changed. Chen Tuan said: As soon as one's mind moves with a good thought, various blessings will gather. The Master Hemp-Robe said: Before looking at appearance, first look at the heart's nature.

秘訣云：心生相貌，以理言也。大人心雕琢太甚，生理盡矣，具有美形，術見有減，惟福白減耳。培養方寸，生理全，雖有惡形，未嘗有改，椎福自增耳。學術者此不可不知。

The secret says: the mind can shape one's appearance, speaking in terms of principle. If a person's thoughts are overly refined, calculating and scheming, the principle of generation is cut off; even if one has a good appearance, from the perspective of physiognomy, it would be discounted, and one's fortune naturally decreases. Conversely, if one can cultivate this small piece of mind, preserving the principle of generation, even if one has an ugly appearance, the appearance remains unchanged, yet one's fortune naturally increases. Those who study physiognomy must not be unaware of this point.

右五條相法，精無不該，粗無不載，囊括諸相法中之相，分經玄二解。泛視之，其辭簡約；深玩之，其理無窮。餘珍之久矣，敢自私乎，公於同志。

The above five essays on physiognomy encompass all the subtle and detailed aspects, including all the essential points from various schools of physiognomy, divided into two types of explanations: "Jing" (Essence) and "Xuan" (Mystery). At first glance, the wording is concise; upon deeper reflection, the meaning is boundless. I have cherished these essays for a long time, how dare I claim them as my own? Now I present them to those who share the same aspirations.

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

The "Thirteen Sections" divide the central part of the face from top to bottom into thirteen rows. Each row has a main point at its center, with several smaller sections arranged symmetrically to the left and right. Each main point governs a particular aspect of human affairs. The first row is centered on "Tianzhong," located at the midpoint of the hairline, governing noble friends, official fortune, and the father. It faces "Tianyue," with left and right sections sequentially including Left Chamber, Inner Treasury, then High and Broad, Chi Yang, Wu Ku, Junmen, Fu Jiao, and Bendi. This row assesses the fortune of gaining power at a young age and the auspiciousness of traveling far. The second row is centered on "Tianting," located below Tianzhong and on the upper part of the forehead, governing official rank. On either side are Ri Jiao and Yue Jiao (parents' palace), then Long Jiao, Tianfu, Fang, Xin, Mu, as well as Shang Mu, Si Sha, Zhan Tang, Yimai, and Diao Ting. The appearance of this row, if bright and smooth, indicates promotion, while dull and dark appearance suggests misfortune or loss. Therefore, it is said to "distinguish good and evil." The third row is centered on "Sikong," located below Tianting, governing fame and achievement. In front is the forehead angle, with sections on either side sequentially including Shang Qing, Shao Fu, then Jiyou, Daozhong, Jiao'e, as well as Chong Mei and Shanlin. This row assesses career and social connections; a good appearance indicates the possibility of being recommended by a sage or virtuous person.

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

The fourth row focuses on "Zhongzheng," located below the Sikuang and between the eyebrows, governing official rank changes and matters of right and wrong; on either side are the tiger horn, ox horn, and auxiliary bone, then further out are the black horn, axe cut, and "Huagai" (a star position on the forehead), as well as the Fu Tang, Cai Xia, and Jiao Wai. This row indicates the fortunes of the thirty years old and around. The fifth row focuses on "Yintang," located between the eyebrows, which is the position of the命宫 (life palace), governing the overall destiny of one's life; on either side are the Jiaosuo, Zuo Ri (right Moon), Canshi, and Linzhong, then further out are the Jiuzun, Jingshe, Bingmen, as well as the Jie Lu, Xiang Lu, and Qing Lu. A flat, bright, and smooth Yintang indicates prosperity, while patterns, darkness, or damage indicate decline. The sixth row focuses on "Shan gen," located at the root of the nose between the two eyes, governing illness and misfortune, as well as the fortunes around the age of forty-one; it faces the Sun (the eye head), with the middle Yang, less Yang, and outer Yang on either side, then further out are the Yuwei, Jianmen (eye tail, governing wife and concubine), as well as the Shen Guang, Cang Jing, Da Men, and Xuanwu.

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

The seventh row focuses on "year position," located at the upper part of the bridge of the nose, beneath the mountain root, governing the fortune and health at the age of forty-four; on both sides are the positions of the husband, followed by the eldest son, middle son, and youngest son (indicating children), then the golden chest, forbidden room, thief's position, wandering soldiers, written records, and jade hall. This row examines children and whether there is theft or litigation. The eighth row focuses on "longevity position," located below the year position and at the lower part of the nose, governing the fortune and longevity at forty-five; on both sides are the wooden chest, then returning home, upper hall (parents and elders), front, and also aunt, sister, brother, nephew, life gate, and study hall. This row mainly examines relatives and intelligence and academic achievements. The ninth row focuses on "nose tip," which is the tip of the nose, governing wealth and the fortune at forty-eight; on both sides are the pavilion and the court official (the wings of the nose), then the laws (the two lines beside the nose), the kitchen above (the nostrils), the palace, and also the imperial commissioner, granary, back chamber, gatekeeper, soldiers, and seal. This row examines the wealth storage and whether one holds an official seal.

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

The tenth line focuses on the "human middle" (person's groove), which is the groove below the nose and above the lips, governing children and the fortune at fifty-one years old; it faces the well area, with the accounts office, small kitchen, and inner chamber on both sides, and outside are the servant's room, servants, entertainment hall, infant's room, scholars' room, and hanging wall. This line indicates the number of children and the number of servants in the family. The eleventh line focuses on the "water star" (mouth), which governs food, salary, and the fortune at sixty years old; on both sides are the gate room, and outside are the northern neighbor, narrow alley, main road, guest house, military barracks, family storehouse, merchants, entrance, and mountain peak. This line indicates the flow of merchants and the family's savings. The twelfth line focuses on the "receiving stream" (the concave area below the lower lip), which governs alcohol and food and the fortune at sixty-one years old; on both sides are the ancestral house, the grandson's house, the outer courtyard, and the forest garden, and outside are the lower tomb, fields, wine pool, outskirts, wasteland, and roads. This line indicates the family's land and ancestral property. The thirteenth line focuses on the "earth terrace" (chin), which governs the later years, property, and the fortune after seventy-one years old; on both sides are the lower dwelling, servants, grinding mill, and ditches, and outside are the earth storehouse, pond, geese and ducks, the great sea, and boats and carts. This line indicates that if it is full, the person will have property and servants in old age, and will be free from worries.

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

To determine the fortune of each year, men look to the left and women to the right, each following their own path. From ages one to two, they look at the top of the ear, called the "Heaven Wheel," which represents the initial year's fortune. From ages three to four, the fortune moves to the "Heaven City," located on the upper part of the ear. At ages five, six, and seven, the fortune is in the "Heaven Enclosure" and the earlobe ("Chu Zhu"). At ages eight and nine, it returns to the top of the "Heaven Wheel." At ten and eleven, the fortune moves to the "Human Wheel," located in the middle of the ear. If the earlobe is overly prominent or the ear is inverted, these two years may bring difficulties. From ages twelve to fourteen, the fortune is in the "Earth Wheel," located at the lower part of the ear. If the earlobe faces toward the mouth, it indicates a long and healthy life. In summary, the fortune from age one to fourteen is reflected in the ears. Good ears mean a smooth childhood.

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

At fifteen, the "Mars" position is located at the very top of the forehead; at sixteen, the "Heaven's Center" position is reached, and during this year, one should observe the bone structure to see if it is favorable. At seventeen and eighteen, the "Sun Angle" and "Moon Angle" positions are traversed, which correspond to the parents' sector, and during these two years, the fortune of the parents is most evident. At nineteen, the "Heavenly Court" position is reached. At twenty and twenty-one, the "Assistant Angle" position is traversed (the original text here is missing a character, which should be "Assistant Angle at twenty-one"), and at twenty-two, the "Minister of State" position is reached. At twenty-three and twenty-four, the "Border City" and "Border Land" positions are traversed. At twenty-five, the "Middle Righteousness" position is encountered. At twenty-six, the "Hill" position is reached. At twenty-seven, the "Ancestral Tomb" position is observed. At twenty-eight, the "Seal Hall" position is encountered; during this year, if the Seal Hall is level and full, then the fortune is smooth. This passage describes the facial features and fortune from fifteen to twenty-eight years old. A good facial appearance indicates success in youth.

二十九三十山林部，三十一歲凌雲程。人命若逢三十二，額右黃光紫氣生。三十三行繁霞上，三十四有彩霞明。三十五歲太陽位，三十六上會太陰。中陽正當三十七，中陰三十八主亨。少陽年當三十九，少陰四十少弟兄。

At twenty-nine and thirty years old, the energy flows through "Mountain Forest" (the sides near the hairline on the forehead). At thirty-one, it moves to "Soaring Clouds." When a person reaches thirty-two, the fortune is on the right side of the forehead. If a yellow light or purple aura appears on the forehead that year, it is a good omen. At thirty-three, it moves to "Abundant Clouds," and at thirty-four to "Colorful Clouds," which are favorable when the complexion is bright. At thirty-five, it moves to "Sun" (the area near the left eye), and at thirty-six to "Moon" (the area near the right eye). At thirty-seven, it is "Central Yang," and at thirty-eight "Central Yin," which indicates smooth progress. At thirty-nine, it moves to "Lesser Yang," and at forty to "Lesser Yin"—these two areas also relate to brothers. If these areas are indented, it indicates few brothers. From thirty-five to forty, the six years are all focused on the eyes. Clear and upright eyes indicate smoothness in middle age.

山根路遠四□，四十二造精舍宮。四十三歲登光殿，四旬有四年上增。壽上又逢四十五，四十六七兩顴宮。準頭喜居四十八，四十九入蘭臺中。庭尉相逢正五十，人中五十一人驚。

At forty-one, the path is on the 'mountain root' and the journey is long (the original text here is missing a character, which should be 'forty-one'); at forty-two, it reaches the 'monastery'. At forty-three, it enters the 'bright hall'. At forty-four, the fortune is on the 'year position' and there is an increase. At forty-five, it meets the 'longevity position' again. At forty-six and forty-seven, the path is on the left and right 'cheeks'. At forty-eight, the fortune is on the 'nose tip'; if the nose tip is full and round, wealth will be abundant. At forty-nine, it enters the 'lan terrace' (left nostril wing). At fifty, it meets the 'court official' (right nostril wing). At fifty-one, the path is on the 'human groove'; if the human groove is deep and long, there will be no worries or dangers this year, but if it is shallow and flat, it will cause anxiety. From forty-one to fifty-one, the entire period is determined by the height and depth of the nose.

五十二三居仙庫，五旬有四食倉盈。五五得請祿倉米，五十六七法令明。五十八九遇虎耳，耳順之年遏水星。承漿正居六十一，地庫六十二三逢。六十四居陂池內，六十五處鵝鴨鳴。六十六七穿金縷，歸來六十八九程。

At ages 52 and 53, the path is "Xianku" (the sides of the chin), at 54 it is "Shicang," where fullness indicates no lack of food. At 55 it is "Lucang," indicatingofficial stipend and grain. At 56 and 57 it is "Faling," where deep and distinct markings are favorable. At 58 and 59 it is "Huer" (near the cheeks beside Faling). At 60 ("Ershun" or the year of smooth speech), it is "Wuxing" (the mouth). At 61 it is "Chengjiang." At 62 and 63 it is "Diku." At 64 it is "Bichi." At 65 it is "Eya." At 66 and 67 it is "Jinlu." At 68 and 69 it is "Guilai." From age 52 to 69, the fortune is in the mouth and the area around the chin. If this area is full, then in old age there will be no lack of clothing or food.

逾矩之年逢頌公，地閣頻添七十□。七十二三多奴僕，腮骨七十四五同。七旬六七尋子位，七十八九丑牛耕。太公之年添一歲，更臨寅虎相偏靈。八十二三卯兔宮，八十四五辰龍行。八旬六七已蛇中，八十八九午馬輕。

At seventy years old (the age Confucius referred to as "acting from the heart without transgressing the rules"), one walks the "Song Hall." At seventy-one, one walks the "Di Ge" (the text here is missing a character, which should be "seventy-one"). At seventy-two and seventy-three, one walks the "Nu Pu" (the area below the chin), and if this area is full, one will be cared for by others in old age. At seventy-four and seventy-five, one walks the "Sai Gu" (cheekbones). At seventy-six and seventy-seven, one walks the "Zi Wei" (the position of the child, below the chin). After that, one follows the twelve Earthly Branches around the face: at seventy-eight and seventy-nine, one walks the "Chou" (ox) position; at eighty and eighty-one, which is called "Tai Gong's age" (referring to the age of 80, when Jiang Taigong met King Wen), one walks the "Yin" (tiger) position, and the fortune is especially accurate; at eighty-two and eighty-three, one walks the "Mao" (rabbit) position; at eighty-four and eighty-five, one walks the "Chen" (dragon) position; at eighty-six and eighty-seven, one walks the "Si" (snake) position; at eighty-eight and eighty-nine, one walks the "Wu" (horse) position.

九旬九一未羊明，九□十二三猴結果，九十四五聽雞聲。九十六七犬吠月，九十八九買豬吞。若問人生過百歲，頤數朝上保長生。周而復始輪於面，紋癮缺陷禍非輕。限運並沖明暗九，更逢破敗屬幽冥。

At ninety and ninety-one years old, the age is in the position of Wei (sheep). At ninety-two and ninety-three, it is in the position of Shen (monkey) and there is a result. At ninety-four and ninety-five, it is in the position of You (rooster). At ninety-six and ninety-seven, it is in the position of Xu (dog). At ninety-eight and ninety-nine, it is in the position of Hai (pig). If one asks about living beyond one hundred years, one should look at the flesh of the two cheeks curling upward, which is the sign of growth. The years cycle around the face repeatedly. Whenever the cycle reaches a part with a mark, scar, or defect, that year will bring serious misfortune. If at the same time the limit and the destiny are in conflict, and one also encounters the 'bright nine' (when the age reaches nine) or the 'hidden nine' (when the age is a multiple of nine), and the corresponding part is damaged, then one is likely to face death and danger to life.

又兼氣色相刑剋，骨肉破敗自伶仃。倘若運逢部位好，順時氣色見光晶。五嶽四瀆相朝把，扶搖萬里任飛騰。誰識神仙真妙訣，相逢談笑世人驚。

In addition, if the year's energy and the person's inherent Five Phases are in mutual control and conflict, leading to the breakdown of bones and flesh, then one would end up alone and destitute. Conversely, if the areas of fortune are well developed, and the energy is bright and in harmony with the season, with the Five Mountains (the two cheekbones, forehead, chin, and nose) facing inward and the Four Rivers (ears, eyes, mouth, and nose) connected, one could soar like a great鹏 bird, flying freely for thousands of miles. Who could recognize this divine method and, while chatting with people, determine their fate and misfortune, would certainly astonish the world.

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

This mnemonic explains the number of steps used to calculate the destiny of people based on their Five Phases characteristics. For those with the Water form, one year corresponds to one step. For those with the Metal form, three years make one step. For those with the Earth form, due to their thick body, they are calculated in steps of four years. For those with the Fire form, five years form a segment, and the calculation can be either forward or backward. For those with the Wood form, two years make one step, which is not doubted. If a person has both Metal and Water forms, the calculation is taken separately from the upper and lower parts. If a person has both Water and Fire forms, the calculation should be reversed. For those with the Earth form, the first step starts from the tip of the nose, called "zhun tou," and then proceeds cyclically across the face to determine the safety and dangers of each year.

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

This song explains the division of the face's "limits." Whenever one reaches the ages of eight, eighteen, and twenty-eight, the destiny flows from the mountain root down to the hairline. Whether the family has a good fortune or not, and whether one's livelihood succeeds or fails, are determined by these two areas. At thirty, the destiny reaches the imprint area, which is most忌 to have evil patterns or bad colors. Whenever one reaches thirty-two, forty-two, and fifty-two, the destiny flows from the mountain root down to the tip of the nose. During these years, one should check whether the "Hecang" (food fortune area) and "Yimash" (post horse, located on the forehead) are in harmony. Those who do not understand should not point out these areas randomly. At fifty-three, sixty-three, and seventy-three, the destiny follows the facial order down to the chin (earth pavilion area). One must carefully examine each area to determine fortune and misfortune. As for the "fire star" (the highest point on the forehead) and the hundred-year number, they are both calculated into the imprint area. The face is divided into upper and lower parts to determine wealth and poverty. Whether one has fortune or not is determined by whether the "Heicang" (heavenly granary) and "Diku" (earth store) are full and level. This is a truly wonderful secret, and it should not be carelessly taught to common people.

命宮者，居兩眉之間，山根之上。光明如鏡，學問皆通；山根平滿，乃主福壽；土星聳直，扶拱財星；眼若分明，財帛豐盈；額如川字，命逢釋馬，官星果若如斯，必保雙全富貴。凹沉必定貧寒，眉接交相成下賤，亂裡離鄉，又克妻；額窄眉枯，破財鈍檀。

The 'Ming Gong' is located between the two eyebrows and above the mountain root, which is the area known as the 'Yin Tang'. It is the central hub of one's entire destiny. If this area is bright, it is like a mirror, indicating great knowledge and understanding in all fields. A flat and full mountain root, between the eyes, signifies good fortune and longevity. A high and straight 'Tu Xing' (nose) supports and protects the 'Cai Xing' (wealth star). Clear and bright eyes indicate abundant wealth. If there is a 'Chuan' character mark on the forehead and the 'Yi Ma' (post horse) is present in the temple area (which governs long journeys), and the 'Guan Xing' (official star) is also in harmony, then one is destined for both wealth and official rank. Conversely, a sunken and low 'Yin Tang' indicates poverty. If the eyebrows connect and encroach upon the 'Yin Tang', it is a sign of low status. A chaotic pattern in the 'Yin Tang' suggests the need to leave home and also causes harm to the spouse. A narrow forehead and dry eyebrows indicate financial loss and dullness.

詩曰：眉眼中央是命宮，光明瑩淨學須通。若還紋理多這滯，破盡家財及祖宗。命宮論曰：印堂要明潤，主壽長久。眉交者，身命早傾；懸針主破，克妻害子。山嶽不宜昏暗，有川字紋者為將相。平正明潤身常吉，得貴人之力。氣色青黃虛驚，赤主刑傷，白主喪服哭悲，黑主身亡，紅黃主壽安，終身吉兆。

The poem says: The命宫 is located in the middle of the two eyebrows and eyes. If this area is bright and clean, one's knowledge will naturally be enlightened; but if the patterns are messy and the color is dull, one will lose all family wealth and ancestral property. Regarding the命宫, the印堂 should be bright and moist, indicating a long life. Those whose eyebrows meet early are likely to suffer misfortune in their youth. If there is a straight line (called 悬针纹) in the center of the印堂, it indicates destruction and harm to wife and children. The area around the山根 and the five mountains should not be dark. If there is a 川-shaped mark in the印堂, one may become a general or minister. Those whose印堂 is flat, clear, and moist often have good fortune and may receive help from a nobleman. Now looking at the color: if the印堂 shows blue or yellow, there will be a sudden worry; if it shows red, there will be punishment or injury; if it shows white, there will be mourning and crying; if it shows black, there will be death; if it shows red and yellow, it indicates longevity and is a lifelong good omen.

鼻乃財星，位居土宿。截簡懸膽，幹倉萬箱；聳直豐隆，一生財旺；富貴中正不偏，須知永遠滔滔。鷹嘴尖峰，破財貧寒；莫教孔仰，主無隔宿之糧；廚灶若空，必是家無所積。

The "Wealth and Treasure Palace" is located on the nose. The nose represents the wealth star, and it belongs to the Earth element in the Five Phases, so it is called "Earth Host." If the nose tip is like a cut bamboo tube or a hanging gallbladder, it indicates a vast fortune; if the nose bridge is high and straight, and the nose tip is full and prominent, then one's wealth will be prosperous throughout life. If the nose is well-formed and centered without being crooked, wealth will flow continuously. However, if the nose tip is hooked like an eagle's beak, and the nose bridge is thin and sharp, it indicates financial loss and poverty. One must never have the nose holes pointing upward and exposed, which signifies that the family will not even have food for the night. If the "kitchen stove" (referring to the nose holes) is open and empty, it means the family will not be able to accumulate wealth.

詩曰：鼻主財星瑩若隆，兩邊廚灶若教空。仰露家無財與栗，地閣相朝甲櫃豐。財帛宮論曰：天倉、地庫、金甲櫃、井、灶，總曰財帛官，須要豐滿明潤，財帛有餘；忽然枯削，財帛消乏。有天無地，先富後貧；天薄地豐，始貧終富；天高地厚，富貴滿足，蔭及子孫。額尖窄狹，一生貧寒；井灶破露，廚無宿食；金甲櫃豐，富貴不窮。氣色昏黑，主破失財祿；紅黃色現，主進財祿；青黃貫鼻，主得橫財。二櫃豐厚，明潤消和，居官而受賞賜；赤主口舌。

The poem says: the nose governs the wealth star; it should be bright, smooth, and full, with the two nostrils not hollow or open. If the nostrils are upturned and exposed, the family will lack money and grain. If the chin (called the "earth pavilion") bows upward to support the nose, then the "Jia cabinet" on both cheeks will also be abundant. The Wealth Palace says: the Heavenly Granary (the sides of the forehead), the Earth Store (the lower part of the cheeks), the Golden Jia Cabinet (the cheeks), the Well (the sides of the philtrum), and the Kitchen (the nostrils) together form the Wealth Palace. All of these should be full and bright, indicating an abundance of wealth. If they suddenly become dry, thin, and sunken, then wealth will be lacking. If there is a Heavenly Granary above but no Earth Store below, one will first be rich then poor. If the Heavenly Granary is thin but the Earth Store is full, one will first be poor then rich. If the Heavenly Granary is high and the Earth Store is thick, then one will be rich and prosperous, and also benefit future generations. A narrow and sharp forehead indicates a life of poverty. If the nostrils are broken and exposed, there will be no food left over in the kitchen. If the Golden Jia Cabinets on both cheeks are full and bright, then wealth will be endless. In terms of complexion, if these areas are dark and dull, it indicates loss of wealth and rank. If they show red and yellow colors, it indicates gaining wealth and rank. If a greenish-yellow color runs through the nose, it indicates unexpected wealth. If the cheeks are full, bright, and harmonious, then one will receive rewards in official positions. If red appears, it indicates disputes and conflicts.

兄弟位居兩眉，屬羅計。眉長過目，三四兄弟無刑；眉秀而疏，枝幹自然端正，有如新月和同，水遠超群。若是短粗同氣，連枝見別；眉環塞眼，雁行必疏；兩樣眉毛，定須異母；交連黃薄，自喪他鄉；旋結回毛，兄弟蛇鼠。

The "Brotherhood Palace" is located between the eyebrows, and in physiognomy, the left and right eyebrows are paired as the two stars "Rohu" and "Jidu." If the eyebrows extend beyond the eye corners, there will be three or four brothers, and they will not harm each other. If the eyebrows are neat and sparse, like the branches of a tree naturally upright, and the shape is like a new moon, the brothers will be harmonious and always outstanding. If the eyebrows are short and thick, even though they are twins, they will eventually separate. If the eyebrows curve downward and block the eyes, the brothers in this line will certainly be few. If the left and right eyebrows are of different shapes, it indicates they are from different mothers. If the two eyebrows connect together and have a light yellow color, the person is likely to die in a foreign land. If there are spiral hairs or inverted hairs curling back on the eyebrows, the brothers will harm each other like snakes and mice.

詩曰：眉為兄弟軟徑長，兄弟生成四五強。兩角不齊須異母，交連黃簿送他鄉。兄弟宮論曰：兄弟羅計，須要豐蔚，不宜虧陷。長秀則兄弟和睦，短促不足則有分離孤獨。眉有旋毛，兄弟眾多狼件不常；眉毛散者，錢財不聚；眉毛逆生，仇兄賊弟，互相妒害，或是異姓同居；眉清有彩，孤騰清高之士；眉毛過目，兄弟和睦；眉毛中斷，兄弟分散；濃淡豐盈，義友弟兄。氣色青主兄弟鬥爭，口舌黑白，兄弟傷文；紅黃之氣，榮貴喜慶。

The poem says: the eyebrows indicate the brotherhood aspect. If the eyebrows are soft and long and straight, there will be four or five brothers. If the two eyebrows are uneven in height, it indicates they were born from different mothers. If the eyebrows are connected and have a dry, yellow, and pale color, the person will die in a foreign land. Regarding the brotherhood aspect, the two eyebrows should be paired with the stars Luo Hui and Ji Du, and they should be full and prosperous, not lacking or sunken. Long and elegant eyebrows indicate harmonious brothers, while short and insufficient eyebrows suggest separation from family and loneliness. If there are spiral hairs on the eyebrows, although there may be many brothers, they are unpredictable and unstable. If the eyebrows are scattered and disordered, wealth cannot be retained. If the eyebrows grow backward and in the opposite direction, brothers will be like enemies, hating each other, or live with people of different surnames in the same place. If the eyebrows are clear, elegant, and shining, the person is a solitary and refined gentleman. If the eyebrows are longer than the eyes, brothers will be harmonious. If the eyebrows are broken in the middle, brothers will be separated. If the eyebrows are moderately thick and full, brothers and friends will follow the principles of righteousness. In terms of complexion, if there is a blue color between the eyebrows, it indicates disputes and arguments among brothers. If there is black and white color, it indicates injury or death among brothers. If there is red or yellow color, it indicates honor, wealth, and joy.

田宅者，立居兩眼，最怕赤脈侵睛。初作破盡家園，到老無糧作蘸。眼如點漆，終身產業榮榮；風日高眉，置稅三州五縣；陰陽枯骨，莫保田園；火眼水輪，家財傾盡。

The "Field and House Palace" is located in the area around the eyes, including the upper eyelids. It is most feared if red threads or blood vessels enter the eyeball. If this appearance is present, the person will lose their family property early in life and by old age will not even have enough rice to offer in Taoist rituals. If the eyes are black like they have been painted, the person will have continuous prosperity in their estate. If the eyebrows are high and clear (called "wind and sun high eyebrows"), they can acquire farmland spanning three states and five counties and pay taxes. If the upper and lower eyelids are dry, thin, and show the bones (called "yin and yang dry bones"), they will not be able to keep their farmland. If the eyes are red like fire and the white part around the black pupil has a floating water-like sheen, their wealth will be completely lost.

詩曰：眼為田宅主其宮，清秀分明□樣同。若是陰陽枯更露，父母家財總是空。田宅宮論曰：十星為田宅，主地閣要朝，天庭豐滿明潤，主田宅進益。低塌昏暗傾欣，主破田宅。若飛走不朝，田宅居無氣色青，主官非田宅無成；黑主杖責，白主丁憂，紅主成，田宅喜重重；黃明吉昌，謀元不遂，君子加官，即日得升，小人得寵，利見貴人。武職或領兵馬，殺氣旺者即行師，主管財賦，或八運司等處，五品至三品，三品至二品。如是詳看六品以卜，另作區處。

The poem says: the eyes govern the field and residence sector; the two eyes should be clear and distinct, with both sides the same (the original text here is missing one character, which should be "same as each other"); if the upper and lower eyelids are dry and thin with bones showing, the family wealth inherited from parents will eventually be lost. Regarding the field and residence sector: the stars on the face (the original text says "ten stars" but should be "earth star," i.e., the nose) govern the field and residence; the chin (earth palace) should face upward and support the face, and the heavenly court should be full and bright, which indicates an increase in field and residence; if this area is low, dark, sloping, or lacking, it indicates damage to the field and residence. If the five mountains scatter and do not support each other, the field and residence sector will not form a complete pattern. In terms of color, a blue color indicates legal disputes and difficulty in acquiring property; a black color indicates being beaten; a white color indicates the death of parents; a red color indicates that matters are settled and there will be many good things regarding property and residence; a yellow and bright color indicates prosperity, and even matters that were planned but not achieved can be realized. Gentlemen will be promoted, and officials can be promoted on the same day; commoners will gain favor and should seek the presence of the nobleman. If someone is a military officer or commander of troops, a strong killing energy in the color indicates an immediate military campaign. There are also those who manage grain, money, and transportation, and their official rank can rise from fifth class to third class, or from third class to second class. In this way, those of the sixth class and below should be treated separately.

男女者，位居兩眼□下，名曰淚堂。三陽平滿，兒孫福祿榮昌；隱隱臥蠶，子息還須清貴；淚堂深陷，定為男女無祿；黑痣斜紋，到老兒孫有克；口如吹火，獨坐蘭房；若是平滿人中，難得兒孫送老。

The "children's palace" (also called the "tear hall") is located below the eyes, and is named "tear hall." If the "three yang" areas (three points below the left eye) are full and level, the children and grandchildren will be prosperous and successful. If there is a subtle and rounded bump on the lower eyelid resembling a sleeping silkworm, the children will be refined and respected. If the tear hall is sunken, it indicates that the children and grandchildren will lack fortune. If there is a black mole or a slanting line on the tear hall, there will be conflicts with the children and grandchildren in old age. If the upper lip is lifted like blowing fire, one will be alone in old age. If the philtrum is flat and lacks a groove, it is difficult to have children to care for in old age.

詩曰：男女三陽起臥蠶，瑩然光彩好兒郎。懸針理亂來侵位，宿債平中不可當。男女宮論曰：王陰三陽，位雖豐厚，不宜枯陷。左三陽枯，克損男；右三陰枯，克損女。左眼下有臥蠶紋，生貴子。凡男女眼□下無肉者，妨害男女；臥蠶陷者，陰駕少，當絕嗣也；亂紋侵者，主假子及招義女。

The poem says: The children's palace is located at the area below the eyes, specifically the three yang positions and the place of the卧蚕 (the fleshy part under the eye). If this area is smooth, lustrous, and radiant, it indicates the birth of good sons and sons. However, if there are needle-like marks or chaotic patterns invading this area, it signifies past-life debts, which are difficult to bear without cause. Regarding the palace of sons and daughters: the three yin (right below the eye) and three yang (left below the eye) areas are important. Although these areas should be thick and full, they should not be dry, thin, or sunken. If the three yang area on the left is dry and sunken, it may harm sons; if the three yin area on the right is dry and sunken, it may harm daughters. If there are卧蚕 patterns on the left side below the eye, it indicates the birth of noble sons. If there is no flesh below the eyes, it will harm children; if the卧蚕 area is sunken, it indicates a lack of Yin Virtue, leading to no descendants. If there are chaotic patterns invading, it indicates the need to adopt a son or daughter.

魚尾及龍宮黃色環繞，主為陰駕紋見，曾懷陰德濟於人，必有果報。又云：精寒血竭不華色，男不旺，女不育。若明陽調和，精血敷暢，男女交合，故生成之道不絕。宜推於形象外，當以理言，玄妙自見也。氣色青，主產厄；黑白主男女悲哀；紅黃主喜至；三陽位紅生兒，三陰位青生女。

The area around the outer corner of the eye (fish tail) and the eye socket (dragon palace) showing a yellow color around them indicates the manifestation of Yin Virtue, suggesting that this person has secretly accumulated good deeds and helped others, and is destined to receive good retribution. It is also said that if a person has cold vital energy, dry blood, and lacks luster on their face, men will have few descendants and women will be unable to bear children. However, if yin and yang are in harmony, and vital energy and blood are abundant, then when men and women engage in sexual relations, the way of childbirth will naturally continue. These principles should be explored beyond physical appearances, explained through moral reasoning, and the profound meanings will naturally become clear. In terms of complexion, a blue color in this area indicates difficulties in childbirth; black and white colors indicate sorrow for children; red and yellow colors indicate good news arriving; a red color appearing in the left three yang positions indicates the birth of a son, while a green color appearing in the right three yin positions indicates the birth of a daughter.

奴僕者，位居地閣，重接水星。頰圓豐滿，侍立成群；輔弻星朝，一呼百諾；口如四字，主呼聚喝散之權。地閣尖斜，受恩深而反成怨恨；紋紋敗陷，奴僕不周；牆壁低傾，恩成仇隙。

The "Servant's Palace" is located at the chin (Di Ge), and it connects with the mouth (Water Star). Those with round and full cheeks have many servants around them. If the "Auxiliary Ministers" stars (the flesh on both sides of the chin) are close and harmonious, then a single call can summon a hundred people. If the mouth is square and resembles the character "four," one has the authority to gather and disperse people. A sharp, slanted, or narrow chin indicates deep affection for subordinates, but it may lead to resentment. If there are intersecting lines, damage, or depressions in this area, the servants will be inadequate. If the "walls" (the outer edges of the cheekbones) are low, sloping, or sunken, giving favors may result in enmity.

詩曰：奴僕還須地閣豐，水星兩角不相容。若言三處都無應，傾陷紋痕總不同。奴僕宮論曰：懸壁無虧，奴僕不少；如是枯陷，僕馬俱無。氣色青主奴馬損傷，白黑主僕馬墜墮，不宜遠行；赤主僕馬口舌，損馬失財；黃色勝，牛馬奴僕自旺，左門右戶，排立成行。

The poem says: The servant's palace should have a full lower jaw to be good; if the two corners of the mouth are not in harmony, it will not be good. If the areas of the earth's base, the water star, and the assistant and minister are not favorable, then whether it is sunken or has markings, the result will be bad. Regarding the servant's palace: if the two cheeks are not sunken, servants will not be lacking; if they are dry and sunken, neither servants nor animals will be present. In terms of color, if the area shows blue, it indicates damage to servants and animals; if it shows white or black, it indicates falling or accidents for servants and animals, which is not suitable for long journeys; if it shows red, it indicates disputes with servants and animals, and loss of animals and money; if it shows yellow, it is best, as cattle, horses, and servants will naturally thrive. The left and right gates will have servants arranged in order.

妻妾者，位居魚尾，號曰奸門。光潤無紋，必保妻全；四德豐隆平滿，娶妻財帛盈箱；顴星侵天，因妻得祿。奸門深陷，長作新郎；魚尾紋多，妻防惡死；奸門暗慘，自號生離；黑痣斜紋，外情好而心多淫慾。

The "Wife and Concubine Palace" is located at the outer corner of the eye, called the "Deceit Gate." If this area is smooth and free of markings, it indicates the ability to keep the wife safe and secure. If the area around it is full, round, and level, marrying a wife will bring in great wealth. If the cheekbones are high and extend into the Heavenly Granary, it suggests gaining official rank or status through the wife. If the Deceit Gate is deep and sunken, it indicates the need to remarry several times. If there are many lines at the outer corner of the eye, there is a risk of the wife dying prematurely. If the color and appearance at the Deceit Gate are dull and dark, it signifies a destined separation. If there is a black mole or a slanting line here, it suggests that although the person appears kind and amiable on the surface, they may have excessive desires.

詩曰：奸門光澤保妻宮，財帛盈箱見始終。若是奸門生暗慘，斜紋黑痣蕩淫奔。妻妾宮論曰：魚尾須要平滿，不宜克陷，豐滿則夫貴妻榮，奴僕成行。婦女魚尾奸門明潤，得貴人為夫；女人鼻如懸膽，則主富貴，缺陷則主防夫，淫亂敗家，放蕩不旺夫。婦人面如滿月，下領豐滿，至國母之貴。氣色青則主妻妄憂愁思慮，赤主夫妻口舌，黑白大夫妻男女之悲，紅黃色見主夫妻男女和諧之喜。如有闇昧，主夫妻分離，不然斷角少情。

The poem says: If the奸门 is bright and smooth, it indicates that the wife's position is secure, wealth is abundant, and the marriage is harmonious from beginning to end; but if the奸门's appearance is dark and gloomy, and there are diagonal black moles, it suggests promiscuity and running away. Regarding the wife's palace, the eye corners should be flat and full, not sharp or sunken; if they are full, the husband will be distinguished and the wife will be honored, with servants in line. For women, if the fish tail and奸门 are bright and smooth, they can marry a nobleman. If a woman's nose is like a hanging胆 (a term for a certain shape of nose), it indicates wealth and honor; however, if the nose is defective, it warns of harm to the husband, and also suggests promiscuity, family ruin, and a reckless lifestyle that does not bring prosperity to the husband. A woman whose face is round like a full moon and whose lower jaw is full can become a queen mother. In terms of complexion, if the奸门 shows a blue color, it indicates worry and thoughtfulness for the wife and concubines; if it shows red, it indicates disputes between husband and wife; if it shows black and white, it indicates sorrow and loss for husband, wife, and children; if it shows red and yellow, it indicates harmony and joy for husband, wife, and children. If the奸门 is dark and unclear, it indicates separation between husband and wife; even if they are not separated, it suggests a broken relationship and little affection.

疾厄者，印堂之下，位居山根。隆如豐滿，福祿無窮；連接伏犀，定主文章；瑩然光彩，五福懼全；年壽高平，和塢相守。紋痕低陷，連年速疾沉痾；枯骨尖斜，未免終身受苦；氣如霧，災厄纏身。

The "Ji E Gong" is located beneath the forehead, specifically at the mountain root, which is the base of the nose between the two eyes. If this area is prominent and full, it indicates boundless blessings and official rank. If it connects smoothly upward to the "Fu Xi Gu" (hidden rhino bone) in the middle of the forehead, it signifies success in scholarship and officialdom. If this area is bright and lustrous, it indicates the possession of the five blessings: longevity, wealth, health, moral virtue, and a peaceful death. If the "Nian Shang" and "Shou Shang" (the middle and lower parts of the nose) are high and flat, and harmoniously connected with the mountain root, one will have few illnesses throughout life. Conversely, if there are markings or depressions here, it indicates frequent serious illnesses. If the mountain root is dry, thin, and reveals the bones, or if it is pointed and crooked, one is destined to suffer throughout life. If the color of this area appears hazy, it indicates being plagued by misfortunes.

詩曰：山根疾厄起平平，一世無災禍不生。若值紋痕並枯骨，平生辛苦卻難成。疾厄宮論曰：年壽明潤康泰，昏暗疾病至。氣色青主憂驚，赤防重災，白主妻子之悲，黑主身死，紅黃紫主喜氣之兆也。

The poem says: If the area of the mountain root in the illness and misfortune palace is flat and full, one will have no disasters or misfortunes throughout life; but if there are markings and the bones are dry and exposed, one will have a hard life and find it difficult to achieve success. Regarding the illness and misfortune palace, if the bridge of the nose, which represents the year and longevity, is bright and smooth, the body will be healthy; if it is dark and dull, illness will come. In terms of complexion, if this area shows a blue color, it indicates worry and fear; if it shows a red color, one should beware of serious illness or great calamity; if it shows a white color, it suggests sorrow or loss of family members; if it shows a black color, it indicates the death of the person himself; if it shows red, yellow, and purple colors, it is a sign of good fortune.

遷移者，位居眉角，號曰天倉。豐盈隆滿，華彩無憂；魚層位平，到老得人欽羨；騰騰驛馬，須貴遊宦四方。額角低陷，到老住場難見；眉連交接，此人破祖離家；天地偏斜，十居九變。生相如此，不在移門，必當改墓。

The "Migration Palace" is located above the eyebrow tail at the forehead, called "Heavenly Granary." If this area is full and prominent, the person will have a brilliant life without worries. If the area around the eye tail (fish tail) is flat and full, they will be respected and envied by others in old age. If the "Post Horse" position on the forehead has a strong and vigorous appearance, it indicates a high official position and traveling to serve in different regions. Conversely, if the forehead is low and sunken, the person will have difficulty finding a stable place to live in old age. If the two eyebrows connect, the person will break the family fortune and leave their hometown. If the forehead and the lower part of the face are uneven, they will change residence nine times out of ten. Having such a face indicates either moving house or definitely needing to relocate the ancestral tomb.

詩曰：遷移宮分在天倉，低陷平生少住場。魚尾未年不相應，定因遊宦卻尋常。遷移宮論曰：邊地驛馬、山林髮際，乃為出入之所，宜明潤潔淨，利遠行。若道暗缺陷，及有黑子，不宜出入，被虎狼驚。氣色青，遠行主驚失財；白主馬僕有失；黑主道路身亡；紅黃紫宜獲財喜。

A poem says: The migration palace is located at the Heavenly Granary, and those with a low and depressed appearance will have little stability in their lives; if the eye tail area does not correspond in old age, they are likely to be away from home, traveling and striving, ultimately leading an ordinary life. Regarding the migration palace: the border areas, the Post Horse (the area outside the forehead), and the mountain forest, hairline, are the parts through which a person enters and exits, so they should be bright, smooth, and clean, which is favorable for long journeys. If the color in this area is dark, the parts are defective, or there is a long black mole, then it is not suitable to go out, as going out may lead to dangers like encountering tigers or wolves. In terms of color, if the color here is blue, it indicates being startled and losing money during a long journey; if it is white, it suggests loss of servants or horses; if it is black, it indicates death on the road; if it is red, yellow, or purple, then it is suitable to travel, and one will gain wealth and happiness.

官祿者，位居中正，上合離宮，伏犀貫頂，一生不到訟庭；驛馬朝歸，官司邏擾；光明瑩淨，顯達超群；額角堂堂，犯著官司貴解；宮痕理破，常招橫事；眼如赤鯉，實死徒刑。

The "Official Destiny Palace" is located at the central "Zhongzheng" position on the forehead. Above it connects with the "Li Palace" (the area on the forehead corresponds to the position of fire, Li). If the "Fu Xi Bone" runs straight from the center of the forehead to the top of the head, one will never get involved in legal disputes. If the position of the Post Horse is directed towards a place that gathers favorable influences, although there may be legal troubles, they will be minor disturbances. If this area is bright and clean, one will achieve prominence and surpass others. If the corners of the forehead are well-formed and upright, even if legal troubles arise, one will meet a Nobleman who can resolve them. Conversely, if there are marks or damaged patterns in this area, one is often plagued by unexpected misfortunes. If the eyes are red like a red carp, one will certainly die in prison.

詩曰：官祿榮宮仔細詳，山根倉庫要相當。忽然瑩淨無痕點，定主官榮貴久長。官祿宮論曰：兩眼神光如曙星，龍目鳳睛主貴；印堂明潤，兩耳色白過面，聲聞天下，福祿榮顯。如陷缺飛走，而無名譽。氣色青主憂疑，赤主口舌是非，白主孝服至，紅黃上下有詔書加官進職之喜。

The poem says: the official rank and honor palace must be carefully examined; the mountain root, Heavenly Granary, and Earthly Repository should all be in harmony with it. If this area suddenly appears bright and clean, without any traces or flaws, it certainly indicates a long and prosperous official career. Regarding the official rank palace, if the eyes shine like stars at dawn, forming the appearance of a dragon's eye or a phoenix's eye, it signifies a noble and distinguished status. If the imprint hall is bright and moist, and the ears are whiter than the face, one's fame will spread throughout the world, and honor and blessings will be abundant. If these areas are sunken or lacking, and the five mountains scatter and do not converge, there will be no reputation. In terms of color, a blue color indicates worry and doubt; a red color indicates disputes and conflicts; a white color indicates mourning affairs; if red and yellow colors appear above and below the forehead, it signifies the arrival of imperial edicts and the joy of promotion and advancement.

福德者，位居天倉，牽連地閣。五星朝拱，平生福祿滔滔；天地相朝，德行須全五福。額因額窄，須知苦在韌年；額闊頤尖，邊否還從晚景；眉高目聳，尤且平平；眉壓耳掀，休言福德。

The "Fortune Virtue Palace" is located in the Heavenly Granary (the sides of the forehead), and it is also connected to the chin (the Earthly Repository). If the five stars on the face (ears, eyebrows, eyes, nose, and mouth) all converge towards it, one will have continuous blessings and good fortune throughout life. When the Heaven Palace and the Earthly Repository are aligned vertically, one's moral character is complete and all five blessings are present. Conversely, if the forehead is narrow, one will face hardships in early years. If the forehead is wide but the chin is sharp and narrow, one's later years will deteriorate. Even if the eyebrows are high and the eyes are prominent, it will only be average. If the eyebrows are low and the ears are inverted, then there is little or no Fortune Virtue.

詩曰：福德天倉地閣圓，五星光照福綿綿。若還缺陷並尖破，衣食平平更不全。福德宮論曰：天倉地庫為福德宮，須要豐滿明潤，相朝招重重祖蔭，福德永祟。若陷缺不利，淺窄昏暗，災厄常見，人亡家破，蓋因心術損了陰隙，終是勉強，神明不佑。作事行悔，滿面春風，一團和氣。氣色青主憂疑，赤主酒肉，忌口舌，白主災疾，紅黃吉兆。

The poem says: The Fuxi (Fortune Virtue) Palace requires both the Heavenly Granary and the Earthly Repository to be complete and harmonious, with the Five Stars shining brightly, so that blessings may flow continuously. If these areas are defective or sharp and damaged, then one's livelihood will be mediocre, and even insufficient. Regarding the Fuxi Palace: the Heavenly Granary and the Earthly Repository together form the Fuxi Palace, which should be full and bright, with upper and lower parts facing each other, so that one may attract abundant blessings from ancestors and have enduring fortune ("yong sui" should be "yong chong"). If the Fuxi Palace is sunken, lacking, shallow, narrow, or dark, misfortunes often occur, and even lead to death and family ruin. This is mostly due to improper intentions and the loss of Yin Virtue ("yin xi" refers to "yin zhi"), with all actions forced and lacking sincerity, thus not being protected by the divine. Those with good fortune, even if they make mistakes, know to repent and reform, appearing cheerful and harmonious. In terms of complexion, a blue hue indicates worry and suspicion; a red hue suggests matters involving food and drink, but one should beware of disputes. A white hue indicates illness or misfortune; while a red or yellow hue signifies auspicious signs.

相貌者，先觀五嶽，次辨三停。盈滿，此人富貴多榮；三停俱等，永保平生顯達；五嶽朝聳，官祿榮遷，行坐威嚴，為人尊重。額文初運，鼻管中年，地閣水星，是為末主。若有克陷，斷為凶惡。

The "Appearance Palace" is viewed by considering the entire face as a whole: first observe the Five Mountains (the two cheekbones, forehead, chin, and nose), then distinguish the Three Sections (upper, middle, and lower thirds). If both the Five Mountains and the Three Sections are full and prosperous, this person will be wealthy and honored. If the Three Sections are of equal length, this person will have a prosperous and secure life. If the Five Mountains face toward the center and are prominent, this indicates promotion in official positions, and the person will command respect and authority in their demeanor. Specifically, the forehead represents early years, the nose represents middle years, and the chin (the Earth Pavilion) and mouth (the Water Star) represent late years. If any of these areas are cut off, indented, or lacking, it is considered an ominous appearance.

詩曰：相貌須教上下停，三停平等更相生。若還一處無均等，好惡中間有改更。相貌宮論曰：骨法精神，骨肉相稱氣相和，精神清秀，如桂林一枝、崑山片玉，如珠藏淵，如玉隱石，貴顯名流，翰苑吉士。暗慘而薄者凶。氣色滿面紅黃明潤，大吉之兆。

The poem says: When observing appearance, one must consider the upper, middle, and lower parts, with the three parts being equal and mutually supportive, which is good. If any part is uneven, the good and bad will change accordingly. In the discussion of facial features, one should look at bone structure and spirit. The bones and flesh should be in harmony, the breath smooth and harmonious, and the spirit clear and bright, like a single branch in the Guilin area or a single piece of jade on the Kunlun mountain, or like a pearl hidden in a deep pool or a jade concealed in a stone. Such a person is a distinguished figure or a fortunate scholar in the Hanlin Academy. Conversely, if the complexion is dull and dark and the appearance is thin, it indicates misfortune. If the face is fully red and yellow and bright, it is a great auspicious sign.

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

The Parents' House section states: The area on the left side of the forehead called "Day Angle" and the area on the right side called "Moon Angle" should be high and clear. If they are, the parents will live long and be healthy. If they are low and凹陷, the person may lose both parents at a young age. If they are dark and unclear, the parents may be sick. If the left angle is slanted, there may be trouble with the father. If the right angle is slanted, there may be trouble with the mother. Such people are often from a father and mother who are not married, or they may have been raised by their mother after she remarried. They tend to leave their ancestral home to start their own, facing many misfortunes. Only by being adopted by someone else can they avoid injuries. It is also said that if there are overlapping and intersecting lines above the eyebrows ("Chong Luo Die Zhu"), it usually indicates having a stepfather or stepmother. Alternatively, it may indicate an improper father or an unfaithful mother who has had an affair with someone else. This situation mainly warns of trouble with the father and harm to the mother. If the head is slanted or the forehead is narrow, it often suggests being a child from a secondary marriage or from an affair.

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

It is also said that if the left eyebrow is high and the right is low, the father is still alive while the mother has passed away; if the left eyebrow is upward and the right is downward, the father has died and the mother has remarried. If the forehead is thin and the two eyebrows connect, it indicates the loss of both parents at an early age, which is called '隔角' (separation of angles), indicating a lack of affection between the parents. If the left and right day and moon angles are prominent and extend straight to the top of the head, both parents will achieve honor and prestige, and the person can also benefit from the ancestral blessings, with the parents also having a good reputation. In terms of complexion, if the day and moon angles show a blue color, it indicates worry and suspicion for the parents, and there may be disputes between them. If they show black and white colors, it indicates the death of both parents. If they show red and yellow colors, it indicates joy and celebration for both parents.

夫人者，以頭為主，以限為權。頭則身體之首，眼則形容之光。觀頭之方圓，視眼之黑白。頭因而必貴，目善而必慈。眼豎而性剛，眼露而性毒，斜視而懷妒忌。近視面神睛藏，性剛強而心必曲。氣溫柔，面貌必和。滿面青藍，多逢邊否；紅黃不改，必遇榮昌；黑白色侵，憂橫疾病紛紛；色紫見福祿以猶遲；赤色縱橫，信官災而將至。

When judging a person's appearance, take the head as the main focus and the eyes as the standard. The head is the foremost part of the whole body, and the eyes are the brilliance of the appearance. Therefore, one should look whether the head is square or round, and whether the eyes are clearly black and white. A well-formed head indicates a person of high status, while kind eyes suggest a gentle heart. Eyes that are upright indicate a strong character, while eyes that protrude outward show a cruel nature. Eyes that look sideways suggest jealousy. If someone has nearsightedness, a dull expression, and eyes that are inwardly focused, they are likely to be strong-willed and have complex thoughts. A person with a gentle demeanor will have a harmonious face. In terms of complexion, if the face is mostly blue and green, it indicates difficulties and obstructions. If the face is consistently red and yellow, it signifies prosperity and success. If black and white colors appear, misfortunes, calamities, and diseases will come. If purple appears, there will be blessings and honors, but they will arrive late. If red color spreads widely, it can be certain that legal troubles and disasters are coming.

要知克子害兒，必是眼下無肉；臥蠶平起，後嗣相從。眉中若旋，兄弟必全；眉橫一字，足義愛人。要知奸詐孤貧，看他鼻頭尖薄；官高位顯，準頭圓似截簡。衰困中年，定是風門牙露。露齒結喉，相中大忌，男子如此，骨肉分離；婦人如此，防夫絕子。

To determine if a person is harmful to their children, look at whether there is flesh on their lower eyelid; if the lower eyelid is flat, full, and raised, their descendants will continue without end. If there are spiral hairs in the middle of the eyebrows, it indicates brothers are complete; if the eyebrows are straight and horizontal like the character '一', it shows a person who values righteousness and cares for others. To know if a person is deceitful and poor, look at whether the tip of the nose is sharp and thin; those in high official positions have a nose tip that is round like a cut bamboo tube. Those who experience decline and hardship in middle age will certainly have their ear holes (wind gates) exposed and their teeth exposed. Having exposed teeth along with a prominent Adam's apple is a major warning in physiognomy: for a man, it indicates separation of flesh and bone; for a woman, it warns of harm to her husband and the cutting off of descendants.

門小唇薄，此人多是多非；印上雜紋，決定難逃刑法；口角兩垂向下，因知奸詐便宜。欲知富貴聰明，須知眼如點漆；口如四字，唇似硃紅，兩角朝於天倉，定是公侯之位；眉高耳聳，官祿榮遷。

A person with a small and thin mouth will have many troubles and disputes throughout their life. If there are chaotic lines on the area between the eyebrows, they are destined to suffer from legal punishment. If both corners of the mouth turn downward, it indicates that the person is cunning and likes to take advantage of others. To know whether a person is wealthy and intelligent, look at their eyes; if they are black like ink, they are intelligent. If the mouth is square like the character '四' and the lips are red like cinnabar, and both the corners of the eyes or mouth point toward the Heavenly Granary, they will certainly hold high official positions. If the eyebrows are high and the ears are raised above the eyebrows, they will have promotions and success in official positions.

看部位相學堂，須要六處不陷。在僧道，則出入千人之上；在仕途，位至三公之際，初年水厄之憂。但有眉間黑子，痣生眼尾，中年必遭水厄。身肥項促，命不久長。要知貴賤吉凶，須有此本風鑑。

To determine the facial features related to "the academy" (the areas associated with intelligence and literary talent), it is crucial that these six areas are not sunken. Those whose six areas are not sunken may, if they become monks or Taoist priests, surpass a thousand people in ability; if they pursue an official career, they may attain the rank of the Three Grand Ministers, but they should be cautious of water-related misfortunes in their early years. Those who have a black mole between their eyebrows or a mole at the end of their eyes will certainly face water-related misfortunes in middle age. Those who are fat but have a short neck tend to have shorter lifespans. To understand a person's status, fortune, and misfortune, one must rely on the principles explained in this book, The Wind Mirror.

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

This poem uses the "Man Ting Fang" tune to describe the entire good appearance. A broad forehead, hanging ears, a round head, thick feet, a body that is smooth and lustrous with a radiant face. A broad and relaxed manner, a sturdy body, with form and energy in harmony, all of which are determined by the Five Phases from birth. Such a person will not lack food or clothing. The intelligent and wise have clear eyebrows and bright eyes, gaining fame at a young age. The upper arms are like dragon bones, the lower arms like tiger bones, the mountain root is clear, the chin is full and thick, and the nose is like a hanging pearl pointing downward. With flesh behind the neck, such a person has a noble and pure nature, a reputable name, a square face with all parts full and thick, resembling a tortoise's back. Truly, this is a good appearance: the Five Mountains are stable and complete, and longevity matches the eyebrows (long life until the white eyebrows appear).

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

"The 'Xuetang' refers to four areas on the face associated with intelligence and academic success. The first is the 'Guan Xuetang', which is the eyes; they should be long and clear, indicating official rank and status. The second is the 'Lu Xuetang', which is the forehead; it should be broad and long, indicating official fortune and longevity. The third is the 'Nei Xuetang', which is the two front teeth; they should be straight and closely aligned, indicating loyalty, trustworthiness, and filial piety; if the teeth are sparse, missing, or small, it indicates recklessness. The fourth is the 'Wai Xuetang', which is the area in front of the ear; it should be full and smooth, indicating intelligence; if the color here is dull, it indicates a dull-witted person."

高明：第一高明部學堂，頭圓或有異骨昂。高廣：第二高廣部學堂，額勇不錯骨起方。光大：第二光大部學堂，印堂平明無痕傷。明秀：第四明秀部學堂，眼光黑多人隱藏。

The Eight Schools refer to eight key areas on the face that indicate auspiciousness, each examined separately. The first is the "High and Noble School," which examines the top of the head: the head should be round and full, or have a prominent, elevated bone. The second is the "High and Broad School," which examines the forehead: the forehead should be full, upright, and not crooked, with prominent and square bones (the original text mistakenly states "broad and upright" as "bold and upright," it should be "broad and upright"). The third is the "Radiant and Wise School," which examines the area between the eyebrows: this area should be flat, bright, and free from marks or injuries (the original text mistakenly labels this as the second, it should be the third). The fourth is the "Bright and Elegant School," which examines the eyes: the eyes should have more black pupil and less white sclera, with the inner light concealed rather than exposed.

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

The fifth is the "Hall of Wisdom," examining the ears: the inner and outer contours of the ears are distinct, with colors either red, white, or yellow, and they are moist and lustrous. The sixth is the "Hall of Loyalty and Trust," examining the teeth: the teeth are neat and closely packed, white like frost. The seventh is the "Hall of Universal Virtue," examining the tongue: the tongue can extend to the tip of the nose, and the red patterns on the tongue are long and fine. The eighth is the "Hall of Excellence," examining the eyebrows: the eyebrows are horizontal, located below the middle of the forehead, fine, delicate, and long. If all these eight halls are present, the person will be prosperous throughout their life and experience many auspicious events.

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

These poems explain the harm of failing to succeed in the examination system. Carrying a zither and books to seek education everywhere yet failing to achieve fame is due to the poor location of the school area, with all three stops being concave. If the person's philtrum is also not in harmony, then he will waste his years in the court without any achievement. To say that a person cannot become an official and receives little recommendation is because the "thief's gate" (the area in front of the ears) shows green qi and has intersecting lines; furthermore, if there are many red qi on the nose, all his hard work will be in vain. Those with a sharp and narrow "moon school" (the area above the eyebrows) will be loyal but lose money, and they will be wandering abroad in their early years, facing many misfortunes. Such people have no one to speak for them in the official circles, and only the methods of the sages can reveal the reasons behind this.

面之三停者，自髮際下至眉間為上停，自眉間下至鼻為中停，自準下人中至頦為下停。夫三停者，以象三才也。上停象滅，中停象人，下停象地。故上停長而豐隆，方而廣闊者，主貴也；中停隆而直，峻而靜者，主壽也；下停平而滿，端而厚者，主富也。

The three stops on the face are divided from the hairline down to between the eyebrows as the upper stop, from between the eyebrows down to the nose tip as the middle stop, and from below the nose to the chin as the lower stop. These three stops correspond to the three elements of heaven, earth, and humanity: the upper stop represents heaven (the original text mistakenly says "xiang mie" instead of "xiang tian"), the middle stop represents humanity, and the lower stop represents earth. Therefore, if the upper stop is long and full, square and wide, it indicates nobility; if the middle stop is prominent, straight, high, and calm, it indicates longevity; if the lower stop is flat, full, upright, and solid, it indicates wealth.

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

In reverse, if the upper part is narrow and pointed with defects, it indicates many punishments and calamities, and also warns of being harmed by parents, indicating a lowly status in early years; if the middle part is short, slanted, and sunken, it suggests lack of benevolence and righteousness, limited vision, and lack of support from brothers and wife, also indicating decline in middle age; if the lower part is long but narrow, pointed, and thin, it suggests no property or land, a life of poverty, and hardship in old age. Only when all three parts are in harmony and proportion does one possess an excellent facial constitution.

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

the so-called "shape in excess" refers to the body being fully and plumply developed everywhere: the head is round and thick, the abdomen and back are full and prominent, the forehead is broad and square, the lips are red and the teeth are white, the ears are round with clear contours, the nose bridge is straight like a hanging jade, the eyes are clear with distinct black and white, the eyebrows are neat, elegant, and long, the shoulders are solid, the navel is deep, the chest is flat and wide, the abdomen is round and hangs down, and the posture when walking or sitting is upright. The five mountains converge and rise, the three parts are in harmony with each other, the muscles are fine and the bones are delicate, the hands are long and the feet are square. From afar, he appears majestic and respectful, and when he leaves, he appears gentle and approachable. All these are called shape in excess. Those with shape in excess are long-lived and healthy, enjoying honor and wealth.

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

The term "spiritual surplus" refers to a state where one's spirit is abundant and outwardly expressed: the eyes are bright, clear, and moist, looking left and right without glancing sideways, the eyebrows are neat and long, the spirit is vigorous and active, the face and complexion are clear and bright, and the demeanor is broad and open. From a distance, one appears grand and expansive, like the autumn sun shining upon a frost-cleared sky; up close, one appears solemn and dignified, like a gentle spring breeze stirring the flowers. When facing matters, one is strong and resolute, like a fierce beast moving steadily in the deep mountains; once emerging, one's future is vast and distant, like a red phoenix flying through the clouds.

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

Such a person sits motionless like a boundary marker, sleeps calmly like a resting crow, walks leisurely like water flowing over flat ground, and stands upright like a solitary peak. He speaks without hasty words, his nature is not capriciously restless, and his mind remains undisturbed by joy or anger, nor does his conduct change with honor or disgrace. Amidst countless matters presented before him, his heart remains focused. This can be called having an excess of spirit. Those who have an excess of spirit are all top-ranking noblemen, and calamities and dangers find it hard to penetrate their bodies. The blessings bestowed by heaven can be maintained throughout their lives.

形不足者，頭頂尖蒲，肩膊狹斜，腰肋疏細，肘節短促，掌薄指疏，唇賽額撻，鼻仰耳反，腰低胸陷，一眉曲一眉直，一眼仰一眼低，一睛大一睛小，一顴高一顴低，一手有紋一手無紋，唾中眼開，言作女音，齒黃而露，口臭而尖，禿頂無眾髮，眼深不見睛，行步奇側，顏色萎怯，頭小而身大，上短而下長，此之謂形不足也。形不足者，多疾而短命，福薄而貧賤矣。

the so-called "shape deficiency" refers to a lack in all aspects of physical form: the head is sharp and thin, the shoulders are narrow and slanted, the waist and ribs are sparse and weak, the elbows are short and stiff, the palms are thin and the fingers are sparse, the lips are tight and retracted, the forehead is sunken, the nose points upward, the ears are inverted, the waist is low and sunken, and the chest is concave. The eyebrows are uneven, one arched and the other straight; the eyes are one looking up and the other down, the pupils are of different sizes, the cheekbones are uneven in height, one hand has palm lines while the other does not. In sleep, the eyes remain open; the voice resembles that of a woman. The teeth are yellow and exposed, the mouth emits a foul odor, and the tip of the mouth is thin. The head is bald and the hair is sparse, the eye sockets are deep and the pupils are not visible. The gait is crooked, the complexion is pale and yellow, and the person appears timid. The head is small while the body is large, the upper body is short and the lower body is long. All these are called shape deficiency. Those with shape deficiency are prone to illness and have short lifespans, they lack fortune and are poor and lowly in status.

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

The term "spiritual deficiency" refers to a state of scattered and confused spirit, appearing as if drunk but not actually drunk, often resembling the lingering effects of alcohol; without any worries yet appearing troubled, often showing a melancholic expression; not sleepy yet seeming to be asleep, falling asleep but then suddenly waking up; without crying yet seeming as if having cried, often displaying a look of fear; not angry yet seeming angry, not happy yet seeming happy, not startled yet seeming startled, not foolish yet seeming foolish, not afraid yet seeming afraid; the appearance and demeanor are confused and disordered, the complexion is dull and muddied as if stained; the expression is sorrowful and frantic, like someone having a seizure, often appearing as if having lost something important; in a state of confusion and panic, as if in fear; speech is hesitant and timid, as if there is something shameful to hide; the appearance is low and depressed, as if having suffered a great humiliation; the complexion first appears bright but then turns dark, speech first flows smoothly but then becomes stammering. All these are called spiritual deficiency. People with spiritual deficiency are prone to legal troubles and are likely to lose their official positions if they hold office.

相人之身，以骨為主，以肉為佐；以骨為形，以肉為容；以骨為君，以肉為臣。然臣不能制君，反為之逆理。若形好容惡，至老不作；容好形惡，乍苦乍樂。假使形容俱好，若有紋癮黑子，亦不為佳。夫紋欲得深而正，黑子欲得大而明。

Assessing a person's body, one should focus primarily on the bones and secondarily on the flesh; bones are the foundation of form, while flesh is the outer appearance. Bones are like the sovereign, and flesh is like the minister. The minister should not suppress the sovereign, and if the flesh overpowers the bones, it is against the natural order. If the bone structure is good but the flesh is poor (good form but bad appearance), one will find it difficult to achieve great things in old age; if the flesh is good but the bones are poor (good appearance but poor form), one will experience ups and downs, with periods of hardship and ease. Even if both bones and flesh are good, the presence of scars or dark spots on the body is not considered excellent. The patterns on the body should be deep and properly aligned, and dark spots should be large and bright.

凡相面見顴骨肉薄而開方者，主有權衡；若肉大骨藏，則無權衡，其人縱有官職，但常調而已。凡有相之人，或居貧賤，如鳳在地，不久必翔；無相之人，忽居富貴，如草非時而生，非地而出矣，必愈疾也。

When examining facial features, if the area around the cheekbones is thin and the bone structure is broad and square, this person holds power. If the flesh is thick and covers the bone, then they lack power. Even if such a person holds an official position, they will only follow routine and be transferred without advancement. Those who inherently have a good face, even if they are currently in poverty and low status, are like a phoenix temporarily resting on the ground; soon they will surely rise again. Those who originally lack a good face but suddenly find themselves in wealth and high position are like grass growing out of season or in unsuitable soil; they will certainly wither quickly.

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

The bones should be as firm as metal and stone, high and upright rather than spreading out sideways, round and smooth rather than rough. A thin person should not have prominent bones; when the flesh does not match the bones and the bones are exposed, this is a sign of many misfortunes. A fat person should not have loose and flabby flesh; those who are overweight and sluggish should not have thin and weak flesh. If the flesh is swollen and full, it is a sign of impending death. The bones and flesh should be in harmony, and the qi and blood should correspond with each other. Those with weak and thin bones and a shrunken body will not be poor but will die young. This refers to the back and forehead being uneven, the bones being cold and the shoulders raised. Generally, if something is incomplete, poverty and low status, or wealth and longevity, or death will follow. Therefore, it is said, 'If not poor, then death.'

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

On the left side of the left eyebrow's angle and the right side of the right eyebrow's angle, if there is a straight and prominent bone, it is called "Jincheng Bone," indicating a high official position, possibly reaching the rank of the Three Dukes. If there is a bone rising from the area of the forehead to the top of the head, it is called "Tianzhu Bone" (the original text says "Tianxiao Bone"); if the bone runs straight from the forehead to the top of the head, it is called "Fuxi Bone," and both of these also indicate a high official position. A prominent bone on the face is called "Quan Bone," indicating authority. If the Quan Bone extends backward to the ear, it is called "Yuliang Bone" (the original text says "Wangliang Bone"), indicating longevity. The bone from the upper arm to the elbow is called "Long Bone," symbolizing the sovereign, and should be long and thick; the bone from the elbow to the wrist is called "Hu Bone," symbolizing the minister, and should be short and thin—ministers should not surpass the sovereign. Bones should be high and prominent, broad and firm, straight and in proper measure, compact yet not rough, all of which indicate strong and solid bones.

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

A bone extending backward into the hairline is called "Yi Ma Gu," indicating a person who gains official rank through travel and activity. The bone above the left eye is called "Ri Jiao Gu," and the one above the right eye is called "Yue Jiao Gu," both indicating the fortune of parents. A bone growing level with the ears is called "Jiang Jun Gu," indicating military prestige. A bone rising roundly around the "Ri Jiao" is called "Long Jiao Gu." Bones outside the two the Law-Order grooves are called "Ju Ao Gu," and the bones on both sides of the forehead are also called "Long Jiao Gu." Each of these bones has a specific name and corresponds to a particular noble destiny.

詩曰：骨不聳今且不露，又要圓清兼秀氣。骨為陽兮肉為陰，陰不多今陽不附。若得陰陽骨肉均，少年不貴終身富。骨聳者天，骨露者無立，骨軟弱者壽而不樂，骨橫者凶，骨輕者貧賤，骨俗者愚濁，骨寒者窮薄，骨圓者有福，骨孤者無親。

The poem says: bones should not be too prominent or exposed, but should be round, clear, and refined with a touch of elegance. Bones belong to yang, while flesh belongs to yin; if yin is not excessive, yang will not be without support. If yin and yang are in harmony and bones and flesh are balanced, the person may not be wealthy in youth, but will certainly be rich throughout their life. Individually, bones that are overly prominent lead to a short life; bones that are exposed without flesh result in instability in career; soft bones may lead to a long life but lack happiness; bones that grow sideways indicate misfortune; bones that are light and thin indicate poverty and low status; bones that are vulgar and coarse indicate ignorance and confusion; bones that are thin and frail indicate poverty; bones that are round and smooth indicate good fortune; and bones that are isolated and lack support indicate that the Six Relations are unreliable.

又云：木骨瘦而青黑色，兩頭粗大，主多窮厄；水骨兩頭尖，富貴不可言；火骨兩頭粗，無德賤如奴；士骨大而皮粗厚，子多而又富；肉骨堅硬，壽而不樂。或有旋生頭角骨者，則享晚年福祿；或旋生頤額者，則晚年至富也。

It is also said that people with the bone structure of wood are thin and have a bluish-black complexion, with thick ends, and they often face poverty and hardships; those with the bone structure of water have pointed ends, and they will achieve great wealth; those with the bone structure of fire have thick ends, and they lack virtue and are lowly, like servants; those with the bone structure of earth have large bones and thick skin, and they have many children and are wealthy; those with hard bones will live long but lack peace and comfort. If someone later develops bones on their forehead, they will enjoy happiness and blessings in their old age; if bones develop on their chin or cheeks, they will become very wealthy in their old age.

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

The poem says: A nobleman's bones are fine, round, and long, with no blue veins winding around them, and his muscles carry a fragrant scent. The "king bone" on the upper arm and the "minister bone" on the lower arm correspond and support each other, so there is no worry of lacking official position or salary. Those with coarse bone structures cannot have abundant clothing and food. If the facial features do not match, there is no need to force matters. The dragon bone on the upper arm and the tiger bone on the lower arm must not mutually control and indent each other; if blue veins wrap around the bones, this is a lowly appearance, which is very concerning.

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

The function of flesh is to nourish blood and contain bones. Its appearance is like the earth producing and completing all things. The flesh should be full but not excessive, and thin but not insufficient. Excessiveness indicates that yin overpowers yang, while insufficiency indicates that yang overpowers yin. When one aspect of yin and yang dominates the other, it is called a biased and withered appearance. Flesh belongs to yin, and bones belong to yang. Excess yin qi allows the spirit to generate blood; excess yang qi allows the spirit to generate vital qi. The flesh should be firm and full, straight and with natural contours. The flesh should not be retracted inside the bones, which indicates insufficient yin; the bones should not protrude outside the flesh, which indicates excess yang.

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

Therefore, when a person becomes fat, their breath becomes short; when a horse becomes fat, it breathes heavily. From this we can understand that too much flesh is not good, and too little bone is not good. If someone suddenly becomes fat and breathes heavily, it is a sign that death is near. Muscles should not grow in an unruly manner; those with such muscles are impetuous and fierce. Muscles should not be loose and slack; those with such muscles are timid and cowardly. A person who becomes fat should not have chaotic markings on their body; scattered markings are a sign of impending death. Muscles should be fragrant and warm, the skin white and moist, and the skin fine and smooth; these are all signs of good constitution. Conversely, if the skin is dark and dry, the skin is black and has a foul smell, and there are many warts or lumps on the body, it is not a good appearance. As for when the spirit does not match the body, the tendons cannot hold the bones, the flesh does not cover the body, and the skin cannot cover the flesh, these are all signs of imminent death.

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

The poem says: Those with good bone structure have smooth and soft flesh like moss, with a rosy and pale complexion that is lustrous and concentrated, and prosperity comes naturally to them. When pressed, their flesh is soft as cotton and warm, and such people rarely encounter misfortune. Conversely, those with tight and rough skin are the worst; if their skin is as tight as a drumhead, their lifespan is short. Those with mostly black and little red skin often face obstacles, while those whose whole body shines are impetuous and fierce in temperament. To recognize the appearance of a high-ranking official like a Grand Minister, observe that he does not wear fragrant herbs like chrysanthemum or orchid, yet naturally exudes a subtle fragrance.

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

The Five Organs Summary says: eyebrows should be closely gathered, the nose should be upright and straight, the ears should be high and clearly defined, and the mouth should be wide like the sea, with the corners of the mouth upward like a bow. This indicates that one's fortune in old age will be smooth and prosperous. Here is the explanation of each word: "Tight" means the eyebrows are not scattered or sparse; "Upright" means straight; "Level" means straight; "High" means the ears are lifted upward; "Clear" means the outline of the ears is distinct. A wide mouth that is well-defined is called "Hai Kou" (Sea Mouth), and a mouth with corners upward that does not show teeth when smiling is called "Gong" (Bow). The term "late fortune" specifically refers to the mouth.

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

The five organs are: first, the ears are called "Caiting Guan" (the organ of listening and discerning); second, the eyebrows are called "Baoshou Guan" (the organ of preserving longevity); third, the eyes are called "Jiancha Guan" (the organ of supervision and inspection); fourth, the nose is called "Shenbian Guan" (the organ of discernment and judgment); fifth, the mouth is called "Chunua Guan" (the organ of speech and expression). The "Da Tong Fu" says: if one organ is formed properly, there will be ten years of high status; if one palace is formed properly, there will be ten years of wealth. Therefore, if one of the five organs is formed properly, one can enjoy ten years of prestige; if all five organs are formed properly, this wealth and honor can last until old age.

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

The official of hearing (ear): The ears should be bright in color, high and prominent above the eyebrows, with complete inner and outer contours, thick and firm at the root, and wide ear holes (wind gates). This is called the official of hearing being formed, indicating smooth childhood and widespread reputation. The official of longevity (brow): The eyebrows should be broad, clear, and long, spreading out to the sides into the hair, or shaped like hanging rhinoceros horns or a new crescent moon; the area near the end of the eyebrows (fish tail) should be full, and the eyebrows should be high in the middle of the forehead. This is called the official of longevity being formed, indicating intelligence and long life. The official of inspection (eyes): The eyes should be inward-looking and not overly exposed, with clear black and white, a centered and steady pupil, bright and radiant, and a long, slender shape reaching one inch. This is called the official of inspection being formed, indicating nobility and a righteous heart.

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

The official of examination and discernment (nose): The nose column should be upright and straight, with the area between the eyebrows (the forehead) flat, full, and wide. The bridge of the nose should connect upward to the forehead, with the middle part of the nose, known as 'year position' and 'longevity position,' high and prominent. The tip of the nose should be round, with the nostrils resembling a storage chamber (the original text 'difficult to be round and storage chamber' should be 'properly round and storage chamber'), shaped like a hanging gallbladder, neat like a cut bamboo tube, and with a bright yellow and moist color. This is the formation of the official of examination and discernment, indicating strong wealth in middle age and decisive judgment. The official of revenue and expenditure (mouth): The mouth should be square and large, with red and proper lips that are thick and solid, and the corners of the mouth shaped like a bow. When the mouth is open, it appears large; when closed, it appears small. This is the formation of the official of revenue and expenditure, indicating abundant clothing and sustenance in old age.

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

The first point of ear shape, called "Qing Qi," indicates a person's success and failure in life. "Qing" refers to a missing part of the earlobe, and "Qi" refers to the ear being positioned lower. If the ear is missing or low, it indicates the family's fortune will be broken, and success and failure will be unpredictable. The "Wan Jin Xiang" states that if the left ear is missing, the father will suffer first; if the right ear is missing, the mother will suffer first; if both ears are missing, both parents will suffer. Such people will harm their six relations, leave their ancestral property behind, and their ears should not be lower than the eyebrows. A poem says: when the ear (called "Pian Tang" in physiognomy) hangs low, it is certain that the ancestral fortune will be ruined, brothers will be few, and the person himself will not be smooth. "Pian Tang" is another name for the ear; "Jiang Di" means the ear's position is lower than the eyebrows.

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

The second point states that high ears indicate intelligence.the so-called "high" means the upper edge of the ear exceeds the eyebrows. Guo Linzong said: the ear is the sovereign, the eyebrow is the minister; the sovereign should be above, the minister below, so the ear should be higher than the eyebrows. Ears higher than the eyebrows indicate nobility, intelligence, and literary talent. The "Ten Thousand Gold on Physiognomy" says: if the ear is one inch higher than the eyebrows (the original text here is missing the character "一"), one will never suffer poverty. It also says that if the ear is raised high like being lifted, the person's reputation will be known by many. Song Qixiu said: if the upper edge of the ear is level with the sun angle on the forehead, it is called great nobility. Xu Fu said: if the ear is level with the sun angle, it is like having taken the elixir of immortality; such a person will have few illnesses, long life, and extraordinary intelligence.

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

The third section states that people with rough ear skin and a dark bluish-black color are destined for a life of wandering. Guo Linzong said: the left ear corresponds to the planet of metal, and the right ear corresponds to the planet of wood. Those with bright and clear ear color are destined for honor and stability. If the ear skin is rough or the color is dark and bluish-black and dry, it indicates that the person will spend their whole life moving from north to south, wandering around, and never establishing a stable foundation. Song Qiyou said: people with rough and dark bluish-black ear skin should leave their homeland. The "Guangjian Ji" said: dark bluish-black ear lobes indicate damage to the kidney energy, and the person's life is not long.

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

The term "飘蓬" is a metaphor using the example of a type of grass called "pomeng" or "pomazi," which grows commonly in the outskirts of the Central Plains. Its roots resemble bamboo roots, and its branches and leaves are similar to willow trees. They grow in clusters, and when fully grown, they become round like a lantern, with a diameter of more than ten feet. In autumn, when they wither and die, a single gust of wind can lift them out of the soil. When the wind blows from the east, they roll westward without obstruction; but if the wind suddenly changes to the west, they are blown back eastward. People with rough, dark skin are like this pomeng grass, constantly moving from place to place, without a stable home.

色如瑩玉，年少作三公。《廣鑑集》云：耳若貴賤，不取大公。先要色鮮，瑩白為上。昔歐陽文忠公，耳白如面，名聲天下。《人倫大統賦》曰：白或過面，主聲譽之飛揚；瑩白貫輪，主信行之敦厚。

Rule four discusses ear color. The color of the ears resembles polished white jade, and one who achieves the position of San Gong at a young age is said to possess such ear color. The "Broad Mirror Collection" states: the worth of the ears does not depend on their size, but rather on their brightness, with a lustrous white color being the best. In the past, Ouyang Xiu (posthumous name Wenzhong) had ears as white as his face, and his reputation spread throughout the world. The "Great Unified Essay on Human Relationships" says: if the ear color is whiter than the face, it indicates a far-reaching reputation; if the white color extends throughout the entire ear, it indicates sincerity and integrity in character.

貼肉垂珠，紅潤自然，主財祿亨通。貼內者，隱伏也；紅潤者，垂珠鮮澤也。主平生財祿綿綿，百謀百成，千求千遂，天生自然富貴。《大統賦》云：壽越眉今貴血，聰垂明兮富貼肉。許負云：耳貼肉，富貴足。《大清神鑑》云：對面不見耳，問是誰家於。似此貼肉隱伏而垂珠紅潤者，主平生旺相而長富貴，一歲人遠至十五歲，蔭成父母病少之相。

Article five describes ears that are closely attached to the head with hanging lobes. The ear root is tightly pressed against the skull, and the earlobe is full and plump, with a naturally red and lustrous color, indicating a lifetime of prosperity and wealth.the so-called「贴肉」 means the ear is pressed against the side of the head without spreading outward;the so-called「红润」 means the earlobe is bright and shiny. Such ears indicate a continuous flow of wealth and fortune throughout life, with all plans coming to fruition and all desires being fulfilled, which is a natural sign of wealth and honor. The "Da Tong Fu" states: ears higher than the eyebrows indicate longevity and high status, while ears that are plump, bright, and closely attached indicate wealth. Xu Fu says: ears that are closely attached to the head indicate abundant wealth and honor. The "Da Qing Shen Jian" says: if one cannot see the ears from the front, people will ask who the noble son of the family is. Those with ears that are closely attached and plump with a red and lustrous color will have a prosperous and strong destiny, enjoying wealth and honor throughout their lives. From the age of one to fifteen, they will be protected by their parents, and they also have the appearance of being healthy and disease-free.

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

Rule six discusses the shape of the ears. If the ears are sharp, small, and straight up like the feathers at the end of an arrow, how can they not lead to loneliness and poverty? Ears that are small and pointed are called "monkey ears," indicating loneliness and poverty. Those that are straight up and thin, like the feathers at the end of an arrow, are the most inferior ear shape, indicating financial loss for both males and females before the age of fifteen, and continuing into poverty and loneliness in adulthood. The "Wu Zong Gu" says: ears that are turned outward and lack the ear fold are most undesirable; people with ears straight like arrow feathers have shallow family backgrounds. It also says: people with both ears small and pointed often suffer from mutual harm and conflict.

命門難人指，壽原鏗短，忘淺愚蒙。命門者，耳孔也，若窄小難人小指尖者，主愚頂短壽，無智之人。《洞中經》云：耳孔容針，家無一金。《大清神籤》云：耳門如墨，二十之客，大壽也。

Rule seven discusses the ear hole. The ear hole (in physiognomy called the "life gate") is small enough that even a finger cannot fit inside, indicating a short lifespan, shallow insight, and foolishness. The so-called "life gate" refers to the ear hole; if it is narrow and small enough that even a small finger cannot fit inside, it signifies that the person is dull-witted, has a short life, and lacks wisdom. The "Moon Wave Cave Classic" states: if the ear hole is so small that only a needle can fit inside, the family will have no more than a few taels of gold. The "Supreme Clarity Divine Mirror" says: if the ear hole is black like ink, the person is merely a traveler in their twenties and will not live long.

無輪兼反薄，家破囊空。薄者，主貧也，一歲至十五之內妨克破祖，長大孤貧，壽天之相。《太清神鑑》云：輪為城，內為廓，城兜廓吉，廓兜城凶。《金鏡經》曰：耳無輪廓多破散。《大統賦》云：耳薄如紙，貧而早死。《五總龜》云：能可城兜廓，不可廓兜城。

Rule eight discusses the ear. If the ear lacks an outer rim and is turned outward and thin, it indicates the family's fortune will be ruined and the person will be poor. A thin ear signifies poverty, and from age one to fifteen, the person will cause harm to relatives and ruin ancestral property. As they grow older, they will be lonely and poor, and this is also a sign of a short life (the original text "寿天" refers to "short life"). The Supreme Clarity Divine Mirror says: the outer circle of the ear is called "city" (rim), and the inner circle is called "enclosure"; if the outer city surrounds the inner enclosure, it is auspicious, but if the inner enclosure covers the outer city, it is inauspicious. The Golden Mirror Classic says: ears without clear contours often lead to ruin and separation. The Great Unity Treatise says: if the ear is as thin as paper, it signifies poverty and an early death. The Five General Tortoises say: it is better for the outer city to surround the enclosure, than for the inner enclosure to cover the outer city.

厚大垂肩攝貴，天年過八十方終。《廣鑑集》云：耳大四寸高聳垂肩者，主大貴壽長。蜀劉先主耳毫垂肩，目顧其耳；宋太祖口方耳大。

Rule nine discusses large ears. Ears that are thick and large, hanging down near the shoulders, can attract wealth and allow a lifespan exceeding eighty years. The "Broad Mirror Collection" states: ears that are four inches long, high and hanging down to the shoulders, indicate great wealth and longevity. Shu Han's first emperor, Liu Bei, had long hair on his ears and his ears hung down near his shoulders, and his eyes could turn back to see his own ears; Song Taizu Zhao Kuangyin also had a square mouth and large ears.

只因是毫生竅內，頭自老龍鍾。毫者，孔內生毫也；龍鍾，竹名，其購頭垂眉地。若人生耳毫長壽似龍鍾之竹，跋曲頭低，極老之相也。郭林宗曰：借問何人年過百，耳內生毫頭半白。項下雙絛成一縷，此是人間壽星瑰。

Article ten discusses ear hairs. If long hairs grow in the ear hole, when a person grows old, his neck will hang low, resembling the Dragon-chong bamboo. "Hao" refers to long hairs growing inside the ear hole; "Dragon-chong" is the name of a type of bamboo whose tip hangs low to the ground. If a person has hairs growing in his ears, he will be like the Dragon-chong bamboo and live a very long life. When old, his back will bend and his head will hang low, which is a sign of extreme longevity. Guo Linzong said: To know who can live over a hundred years, look to see if he has long hairs in his ears and his hair is partially white; if there are two hanging fleshy cords beneath his neck that form a single strand, then he is the longevity figure of the human world.

論曰：運限者，上古之壽，一百二十歲為終，今之七十者稀。《萬金相法》三主七十五歲為約，左耳七年，右耳八年，男左女右。又天部十年，共二十五年為初主。黑子生在輪上者主聰明，有大痣耳內者壽長，垂珠上者主有財，耳前命門者主火厄，作事有始無終。

In general, it is said that regarding one's destiny and lifespan, people in ancient times could live up to 120 years, but now living to seventy is already rare. The "Wan Jin Xiang Fa" determines a person's three main periods of life as around seventy-five years: the left ear governs seven years, the right ear governs eight years; for men, the left ear is considered, and for women, the right ear is considered. In addition, the forehead (the heavenly part) governs ten years, totaling twenty-five years, known as the "initial master," which refers to early life destiny. Regarding moles, a mole on the earlobe indicates intelligence, a large mole inside the ear indicates longevity, a mole on the ear垂 indicates wealth, and a mole at the front of the ear near the life gate indicates a risk of fire and a tendency to start things but not finish them.

耳顯三珠者，左定嗣，右定妻。一曰白珠，耳尖上貴，陰亦同；二採紅珠，右耳中生一珠一子，二珠五子，陰亦同。其珠如粟米大圓者應，如綠豆大圓者少應。氣色瑩白紅潤者，貴而吉；黃者病，青者腎衰，黑操者腎喪。忽論上紅色如炎火者，七日口舌破財或暴，焦色慘青色，其壽不永也。

If three small flesh-like bumps appear on the ear, the left ear indicates descendants and the right ear indicates spouse. The first type is called 'White Pearl,' located at the tip of the ear, which signifies wealth and honor, and applies to both men and women. The second type is a red pearl; one on the right ear indicates one son, two pearls indicate five sons, and this also applies to women. These pearls are most accurate when they are the size and shape of millet grains, while those the size and shape of green mung beans are less accurate. In terms of color, a bright white and red ear indicates wealth and good fortune; a yellow ear indicates illness; a blue ear indicates kidney weakness; a black and dry ear indicates complete loss of kidney energy. If the ear suddenly turns red like fire, there will be disputes, financial loss, or sudden events within seven days. If the ear turns dry and withered or a dull blue, it indicates a short lifespan.

濃厚淹留孤獨。眉黑稠濃密，主淹留賽滯久困。《五總龜》云：眉濃髮厚人多滯。《萬金相》云：陽，男子也，陽得虎眉賽滯，虎眉稠濃密也，主平生少快。二十六歲入運至三十五歲，此一運中主上五年多淹滯。

The first point about eyebrows states that people with thick and dense eyebrows tend to experience isolation and stagnation. Thick, dark, and dense eyebrows indicate that things will be delayed and there will be prolonged difficulties. The "Wu Zong Gu" states: people with thick eyebrows and abundant hair often face obstacles. The "Wan Jin Xiang" says: the yang finger refers to a man; if a man is born with "tiger eyebrows," it indicates obstacles—tiger eyebrows are thick, dark, and dense eyebrows, which signify a life with little smoothness. From the age of 26 to 35, one enters the eyebrow destiny period, during which the first five years are the most stagnant and unsmooth.

短促兄弟非宜。《廣鑑集》云：眉為君，目為臣，宜清長過日，宜如雁行。若短不及目者，難為兄弟，縱有二三四，終須不靠也。《萬金相》云：眉長於目，兄弟五；眉如掃帚，兄弟八九；與目同等，兄弟一兩；短不及目，兄弟不足，縱有一兩，非是同腹。二十六至三十五上四五乍不利。

The second point states that short eyebrows are unfavorable for brothers. The "Broad Mirror Collection" says: the eyebrows are like the sovereign, and the eyes are like the ministers; the eyebrows should be clear, fine, and longer than the eyes, with the two eyebrows arranged neatly like a row of geese. If the eyebrows are short and do not reach the length of the eyes, it is difficult to rely on brothers, even if there are a few, they will not be close. The "Treasure of Gold in Physiognomy" says: if the eyebrows are longer than the eyes, there will be five brothers; if the eyebrows spread out like a broom, there will be eight or nine brothers; if the eyebrows are as long as the eyes, there will be one or two brothers; if the eyebrows are shorter than the eyes, there will be few brothers, and even if there are one or two, they are not from the same mother. Such people will experience unfavorable luck between the ages of 26 and 35, with four to five years of bad fortune.

骨稜高起，性勇好為非。稜骨高起者，言眉骨尖峻顯露也，則主人粗鹵，知進而不知退，知存而不知亡，知成而不知敗，自強自勝，作事不應為而強為，性暴好鬥，不可為友之相也，平生宜遠之。

The third point discusses the eyebrows. A person with prominent and sharp eyebrows is bold and prone to causing trouble.the so-called「棱骨高起」means that the brow bone is sharp and protrudes outward. Such people are rough, only knowing advancement without retreat, only knowing existence without awareness of destruction, only knowing success without understanding failure. They are always eager to show off and insist on doing things they shouldn't. They are impetuous and fond of quarrels, making them unsuitable for friendship. They should be kept at a distance all their lives.

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

Rule four discusses good eyebrows. Clear and curved eyebrows like a new moon indicate success in scholarship and achieving high honors. The "Broad Mirror Collection" states: eyebrows are the ruler of the eyes, the sprout of courage, and the standard of one's appearance. If eyebrows are clear and curved like a moon, it signifies that the person is intelligent and wise, with profound and elegant literary skills, and will certainly achieve success in exams (passing the imperial examinations), indicating a prosperous and noble destiny. This is a lifelong blessing; at the age of twenty-six, one's fortune will turn favorable, leading to fame and official recognition. Guo Linzong said: those whose eyebrows resemble a new moon will have their reputation spread far and wide. Xu Fu said: those whose eyebrows are like a curved bow will never lack food and clothing. The "Supreme Clarity Divine Mirror" states: those with eyebrows that are gracefully curved usually possess extensive knowledge.

印堂廣雙分入鬢，卿相位何疑。眉中為印堂，名曰官祿宮、相貌宮、福德榮氣宮，一面之中此位最千禍福，所以眉毛欲得寬廣，雙分入鬢，主生平多福而貴。二十六歲人運行中，主大發功名。緯林真人曰：眉為羅計之星，宜闊而不欲侵犯紫氣宮。陳圖南曰：翠眉人鬢，位至公卿。《廣鑑集》云：朝中無交眉宰相。

The fifth point discusses the eyebrows being apart and the forehead broad. If the two eyebrows are apart and the area between them, the forehead, is wide, then it is considered a sign of holding a high official position, such as a chancellor, and there is no doubt about it. The area between the eyebrows is called the forehead, also known as the official position palace, appearance palace, and fortune virtue palace. This is the most important part on the face concerning misfortune and good fortune. Therefore, the eyebrows should be wide and spread out towards both sides, entering the hair at the temples, indicating a life full of blessings and high status. At the age of twenty-six, one enters the period of good fortune for the eyebrows, which signifies great success in official rank. The sage of the Heavenly Writings says: eyebrows are the stars Luo Hou and Ji Du, which should be broad and not encroaching upon the forehead (the palace of purple qi). Chen Tuan said: if the eyebrows are green and extend into the hair at the temples, one will attain the position of a high official. The "Broad Mirror Collection" says: there are no chancellors in the court with their eyebrows connected.

豎毛多，主殺，神剛氣暴，豈有思維。豎眉者，謂眉毛直立而少也，多主殺性。《大統賦》曰：主性急神猛，好鬥貪殺，允思算之相也。又云：毛直性狼。

Article six discusses the feature of raised eyebrows. Those with prominent, upright eyebrows are characterized by a fierce and harsh disposition, lacking in deliberation and consideration. The term "raised eyebrows" refers to eyebrows that are straight and sparse, often indicating a person with a violent and aggressive nature. The "Great Unity Treatise" states that such people are impetuous, fierce in spirit, fond of fighting and killing, and not skilled in calculation or reflection. It also says that those with straight eyebrows have a temperament like that of a wolf, being cruel and fierce.

交頭並印促，背祿奔馳。頭交者，言兩頭印提交鎖，侵犯印堂也。蓋緣印堂是官祿宮，若得眉宇寬則為官平生安穩；若交促者無祿，而一生走驟愚夫。印堂義為命宮，尼宇為羅計星，羅計侵犯交促，不利財祿。胡人不在此限，神強者不在此限，在此限即為平生之滯，六六交運至四十一，此四五年最緊。

Rule seven discusses the "intersecting eyebrows." When the eyebrows meet at their inner ends, pressing the forehead area, this person is destined to have no official rank or salary, and will spend his whole life in constant movement. The term "head intersection" refers to the inner ends of the two eyebrows locking together, encroaching upon the forehead. Since the forehead is the official rank area, those with broad eyebrows and a wide forehead will have a stable official career. However, if the eyebrows intersect at their inner ends and the forehead is narrow, there is no official rank or fortune, and the person will be a foolish man constantly working hard. The forehead is also the destiny area, and the eyebrows are the positions of the two stars Luo Hou and Ji Du. If these two stars invade and the forehead is narrow, it is unfavorable for wealth and official rank. However, this does not apply to people from the northern regions or those with strong vitality; otherwise, those who have this feature will face obstacles throughout their lives, especially from the age of thirty-six to forty-one, which is the most critical period of four to five years.

橫直妨妻害子。夫直者，言眉毛凡生直豎不順也。左妨子，右妨妻，左有如此妻子俱傷，然為平生不利。二十八限至於十，此三年最是不利。

Rule eight discusses eyebrows that are horizontal and upright. People with eyebrows that grow straight and upright are said to harm their wife and children. The term "straight" refers to eyebrows that grow straight and upright, not yielding. If the left eyebrow is like this, it harms the son; if the right eyebrow is like this, it harms the wife. If both eyebrows are like this, both the wife and the son will be harmed, which brings lifelong misfortune. From the age limit of twenty-eight to thirty, these three years are the most unfavorable.

旋螺聚必執旗槍。放螺，言其中毛盤旋似螺絲尾尖、盤盤旋旋而生者。主為人剛健勇猛，可車前槍旗之首當先，無懼而戰也。

Rule nine discusses the spiral eyebrow. If the eyebrows have hairs that grow in a spiral shape forming a spiral pattern, this person is destined to hold a flag and spear, and serve as a general in the army. The term 'spiral' refers to the hairs on the eyebrows growing in a spiral manner, like the tip of a snail's shell, spiraling out in circles. Such people are strong, brave, and fierce, capable of serving as vanguard soldiers in battle, fighting without fear.

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

Rule ten discusses the pressure on the eyebrows. If the eyebrows are low and press against the eyes, forming a continuous line without separation, then when the energy flows to this area, misfortune is certain. The "Broad Mirror Collection" states: the eyebrows represent the two stars of Rohini and Jitou, and the eyes represent the sun and moon. When observing the eyebrows, if they are closely attached to the eyes and connected without interruption, this indicates that the two stars of Rohini and Jitou have invaded the Taiyin and Taiyang; Taiyin and Taiyang are the seats of the sun and moon, and they are the masters of the body. Those with this appearance will face difficulties between the ages of twenty-six and twenty-nine, and also between thirty-seven, thirty-eight, and thirty-nine. If the star of the eyebrows is high and broad, and the two eyes are clearly bright with distinct black and white, the disaster can be reduced by half.

論曰：運限者，兩眉管四年人中主，左二年二十六七，右二年二卜八九。眉生四理，黑子眉中生者初主水厄，眉頭生者主性剛，眉上生者主貴官。紋理眉中十字元字紋者大亨，有坤卦紋者祿二千石，有成土字並魚皂形紋，主大將公卿之位。

In general, it is said that the eyebrows govern a period of four years in terms of fate and destiny. The left eyebrow governs two years, corresponding to the ages of 26 and 27; the right eyebrow governs two years, corresponding to the ages of 28 and 29 (the original text mentions '二卜八九' which should be read as '二十八九', with '十' mistakenly written as '卜'). There are four types of marks and patterns on the eyebrows to consider: if a mole is located in the middle of the eyebrow, it indicates early difficulties with water-related misfortunes; if a mole is on the brow's beginning, it suggests a strong and stubborn nature; if a mole is above the eyebrow, it indicates the possibility of holding a high official position. In terms of patterns, a 'ten' character mark or a 'yuan' character mark in the eyebrow signifies great success and prosperity; a pattern resembling the K'un trigram (three horizontal lines) indicates a salary equivalent to two thousand stones; and patterns resembling the character 'cheng', 'tu', fish shape, or black shape indicate holding a high military or governmental position.

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

The color on the eyebrows: if it suddenly turns white, it indicates mourning or wearing of mourning clothes; if it suddenly turns red, there will be disputes or arguments within three to seven days. If a bright yellow color appears and reaches the 'Huagai' area on the forehead, there will be good news arriving soon, and it is auspicious to travel outside. A long hair suddenly growing in the middle of the eyebrows is called 'Shou Mao' (longevity hair), but it is not good if it appears too early. The 'Wan Jin Xiang' says: if 'Shou Mao' appears at twenty, death may occur by thirty; if it appears at forty, it indicates longevity. If a long hair suddenly grows after the age of forty, one will meet a nobleman within three years.

兩眼浮光，雙輪噴火，殺人鹼好奸謀。兩眼浮光者，謂噴突不收光射人也；雙輪噴火，上下限堂紅赤，如炎火噴外也。似此者則主人凶惡，奸紋貪鄙，衷懷奸盜之心，然平生之惡。三十歲入運至三十五，此五年大發；三十七至四十，此四年亦不利。《大統賦》云：睛如點漆。許負門：日中赤沙起，法死，須妨已，又謂之蛇眼赤沙，便是噴火。

The first point about eye appearance describes the evil eye. The eyes shine brightly and appear outwardly, with the eye sockets red like flames. Such people kill without hesitation and are fond of using deceitful schemes.the so-called「two eyes floating light」refers to the eyeballs protruding and the spiritual light not being restrained, shooting directly at people.the so-called「two wheels spewing fire」means the upper and lower eye sockets are red and fiery, like flames spewing out. People with such eyes are cruel, their patterns are sinister, their nature is greedy and mean, and they harbor thoughts of theft and mischief. This is a lifelong evil appearance. Such people will have great fortune from the age of thirty to thirty-five, but will face difficulties from thirty-seven to forty. The "Great Unified Assignment" says good eyes are "the pupils like a point of black paint." Xu Fu said that if red threads and red sand appear in the white of the eye, according to the method, it indicates death, and one must be cautious for self-protection. This is called "snake eye red sand," which is also called spewing fire.

睛如點漆，應不是常流。《廣鑑集》云：兩睛黑光如點漆，昭輝明朗光彩肘人者，投貴人臣，神仙高士，奇異之相。然為平生之福，二十歲至三十五歲，此六歲顯耀功名。

The second point discusses good eyes. If the pupils are black and bright like they have been painted with lacquer, this person is certainly not an ordinary individual. The "Broad Mirror Collection" says: if both pupils are black and luminous, like they have been painted with lacquer, clear and radiant, shining brightly and dazzling, this is the appearance of someone destined to be a nobleman or a high official, or even a strange and extraordinary appearance of a sage or a reclusive gentleman. This is a lifetime of good fortune. Between the ages of twenty and thirty-five, there are six years during which one can display achievements and gain fame.

眼大者多攻藝業。《月波洞中經》云：眼睛大而端定，不浮不露、黑白分明者，主可學藝業，異於眾人，成家立業。

Rule three discusses large eyes. People with large eyes are more likely to put effort into their skills and studies. The "Moon Wave Cave Classic" states: if the pupil is large, upright, and steady, neither floating nor protruding, with clear black and white, this person can master a skill or academic field, stand out from others, and establish a family and career.

上視者勿與交遊。上視者，或看物觀經，或觀人昂而睛昂向上視者，主為人賊性，自強自是不容物，太宗多疑，不可為友，同行須在富貴之中，不可深交。貧女曰：上視者，人多狠。

Rule four discusses the gaze upward. Those who constantly look upward should not be associated with.the so-called "upward gaze" refers to looking up, with the eyes rolling upward, regardless of looking at objects, reading, or observing people. Such people are by nature cunning and ruthless, arrogant and self-willed, unable to tolerate others, and have a particularly strong suspicion. They should not be considered as friends; even if working together, they should only be casually associated in affluent circles, not deeply involved. The "Poor Woman's Mirror of Gold" states that those with an upward gaze are mostly heartless.

斜觀狼目強獨，勝鏗吝更貪求。斜觀者，主人秉性剛強，獨能堅吝者，自堅不施，貪鄙愛聚，損人安已，縱居富貴能文，亦不改堅吝之心，門腹不能相應之人也。《廣鑑集》云：目為心之外戶，現其物外而知其內也。

Rule five discusses squinting eyes. Those who look sideways or have a wolf-like gaze are strong-willed and arrogant, both stingy and greedy. People with squinting eyes are particularly stubborn and stingy; they hold onto their possessions tightly, unwilling to give even a fraction, being greedy and fond of accumulating wealth at the expense of others. Even if they are wealthy and skilled in literature, they cannot change their stingy nature. They say one thing but think another. The "Broad Mirror Collection" states: the eyes are the external gateway of the heart; what is visible on the outside reveals what is hidden inside.

孟子曰：胸中正則眸子了焉，胸中不正，眸子不能掩其惡也。善惡在目中偏正：善者正視，神清睛定；惡則斜視不定，神濁。《太清神鑑》云：眼有些小病，心有些小毒；眼有十分病，心有十分毒。眼善心也善，眼噁心亦惡。《大統賦》云：斜兮者，人遭其毒。然居富貴之書，只是心中不正，何況於小人乎。

Mencius said: When the heart is upright and sincere, the eyes will be bright; when the heart is not upright, the eyes cannot hide the evil. Whether a person is good or evil can be seen from the direction of their gaze: a good person looks straight and steady, with a clear spirit and calm eyes; a wicked person looks slantwise and furtively, with a murky spirit. The Supreme Clarity Divine Mirror says: If the eyes have a few flaws, the heart has a few poisons; if the eyes have many flaws, the heart has many poisons. A person with kind eyes has a kind heart, and a person with evil eyes has an evil heart. The Great Unity Treatise says: A person whose gaze is slanting will harm others. Such a facial feature, even if it appears on a wealthy and learned person, only shows that his heart is not upright, let alone a petty person.

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

Rule six discusses eyes that are round and luminous. A person with large, round eyes that emit a bright glow is likely to have a fierce and cruel heart, and should be cautious of legal troubles. Eyes that are large, round, and protruding with light radiating outward indicate a violent nature, often leading to misfortune and frequent imprisonment, which is a lifelong ominous sign. Such people face difficulties from the age of 28 to 35, and also during the ages of 27, 28, and 29; even if they are wealthy, they are still considered dangerous individuals. If they study diligently, associate with virtuous people, and avoid wicked ones, their dangers can be reduced by half. The "Moon Wave Cave Classic" says: do not associate with people who have protruding eyes, as they often bring calamity. It also says: people with eyes that glow outward cannot keep their thoughts hidden.

似雞蛇鼠目，不濫須偷。《月波洞中經》云：雞目無痕，好鬥貪淫；蛇目上胞厚而心毒；鼠目左小竊盜。似者男女盜竊貪婪無恥，然居富貴亦不改奸妒之象。

The seventh rule discusses the eyes of chickens, snakes, and mice. People with these types of eyes are either immoral or have unclean hands. The "Moon Wave Cave Classic" says: those with chicken eyes have no markings in their eyes, and such people are quarrelsome and lustful; those with snake eyes have thick upper eyelids, and such people are cruel-hearted; those with mouse eyes are uneven and small on both sides, and such people love to steal. Those with these kinds of eyes, whether male or female, are greedy and shameless, and engage in theft; even if they are wealthy, they cannot change their nature of being deceitful and jealous.

三角深藏毒害。眼生三角，兇狠之人，常能損物害人。若是女子，妨夫不良。《大統賦》云：三大角多嗔，為妨夫命。刃者，劍刃也，婦人眼生三角，如殺夫之劍也。

Rule eight discusses the triangular eye. A person with a triangular eye shape, where the eyes are formed into a triangle and the pupils are deeply set, is someone who harbors harmful intentions. Those born with triangular eyes are fierce and often cause harm to others. If a woman has a triangular eye, she may harm her husband and engage in improper behavior. The "Great Unified Treatise" states that people with triangular eyes are often prone to anger and are destined to endanger their husband's life. The term "blade" refers to the edge of a sword. A woman with a triangular eye is like a sharp sword that kills her husband.

頻偷視，定無良籌。頻愉視者，謂談話之間，廣會之座，低日沉吟，常常用跟份觀人者，乃為人心性不定，多疑智淺之象。

Rule nine speaks of stealing glances. Those who frequently steal glances at others must surely have no good intentions in their hearts.the so-called「freqent stealing of glances」refers to when conversing with someone or in the presence of many people, one lowers their eyes, appears to be deep in thought, yet constantly looks sideways to secretly observe others. Such people are fickle in character, suspicious, and lack depth of insight.

神清爽秀，長如風目，身顯作王侯。神清秀者，瞳子瑩潔，黑白分明，如曉星光肘四遠也。長如風者，風目細長，入鬢極一寸五分，陰陽大富大貴，蜀關雲長、唐房玄齡俱應。

Article ten discusses the "Phoenix eye." A person with clear and bright eyes, shaped long and slender like a phoenix's eye, is destined for a prominent position and can become a king or a marquis.所谓 "spiritual clarity and elegance" refers to the pupil being bright and clean, with distinct black and white, like the morning starlight shining far away.所谓 "long like a phoenix" means the eyes are long and slender, with the eye tail almost reaching the hairline, measuring about one and a half inches in length; such eyes indicate a harmonious yin and yang, signifying great wealth and honor. This feature was seen in Zhuge Liang of the Shu Han dynasty and Fang Xuanling of the Tang dynasty.

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

In general, when discussing destiny and periods, both eyes are considered to cover a span of six years. The left eye governs the ages of thirty, thirty-one, and thirty-two, while the right eye governs thirty-three, thirty-four, and thirty-five. The eyes have four different expressions. If a mole is on the upper eyelid, the person is greedy and prone to theft. If a mole is on the lower eyelid, it indicates trouble with children. Regarding complexion: if black clouds suddenly appear in the three yin and three yang areas beneath the eyes, dark colors indicate domestic unrest within ten days, while lighter colors indicate unrest within fourteen days, along with disputes involving women. Red color indicates a fire disaster. If a layer of green color appears beneath the eyes, it suggests involvement in disputes. Red color indicates legal troubles. Black color indicates financial loss. Yellow color that is bright is the most auspicious. For women, green color beneath the eyes indicates the loss of a husband, while red color indicates difficulties in childbirth. If the color at the inner corner of the eye is bright white and glossy, it indicates good news of the husband's promotion and increased family fortune.

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

The first point about the nose shape states that a small nose opening indicates stinginess. "Qiao" refers to the nostrils. The "Ten Thousand Gold Essentials on Facial Features" says that the left and right sides of the nose are called "Xian Ku," with the left side being the Left Repository and the right side the Right Repository. The repositories should be high and thick. The nostrils are the entrance to the repositories; they should be small and even. The repositories should be thick and prominent. If the repositories are small and even, it indicates that there is stored wealth within them. If the repositories are narrow and thin, and the nostrils are wide and thin, it indicates a lack of stored wealth. A nose with small nostrils and even nasal wings suggests a tendency to accumulate wealth and be reluctant to spend. A nose with wide, upward-facing nostrils indicates an inability to save money but a tendency to give generously.

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

The second point discusses a high and prominent nose indicating wealth and official rank. The "Broad Mirror Collection" states: the nose belongs to the Earth element ("Earth Host") in the Five Phases. All things are born from Earth and return to Earth; the nose is likened to mountains. Mountains do not mind being high, and Earth does not mind being thick. The nose is also the symbol of a person's appearance. Among the three elements of Heaven, Earth, and Humanity, the nose is in the center and represents "Humanity," so it should be high and prominent to indicate nobility. The "Great Unity Treatise" says: only the nose is called the central mountain, Mount Song, located in the center of the face, like a tall pillar of Heaven. The nose's importance lies in being full and prominent. Han Gaozu, Liu Bang, had a high nose, which became his lifelong fortune. The nose's influence is from age thirty-five to fifty, a time when great achievements in fame and status are realized.

偏斜曲陷堪傷。偏斜者，不端正，主孤滯也。曲者主孤貧。《萬金相》云：鼻倡左先損父，偏右先損母。又曰：樑柱不直，中年道厄，六七八限至九六不利。許負曰：鼻仰突多孤獨。陷者地低，四陷瘡窩，疵暇疽傷也，亦主妨厄最不利。

The third point discusses the harm caused by a crooked, bent, or sunken nose.the so-called "crooked" means the nose is not straight, indicating loneliness and blockage; a bent nose ridge indicates loneliness and poverty. The "Wan Jin Xiang" says: if the nose leans to the left, the father will suffer first; if it leans to the right, the mother will suffer first; it also says that if the nose ridge is not straight, there will be misfortune on the way during middle age. Xu Fu says: those with a nose that points upward or a prominent nose tip tend to be lonely.the so-called "sunken" means the nose ridge is low and the nose is hollowed out like a wound, or has scars and sores, which also indicate obstacles and misfortune, being the most unfavorable.

《萬金相》云：印堂缺陷，才祿不旺，三十六歲不利妻房；山根缺陷自身傷害，三十八歲本身不利；金櫃缺陷，鎖在他鄉，三十九遠出不利，亦重破檄；年上缺陷，哭聲不祥，四十歲孝服哭泣動；月字缺陷，百事為傷，四十一歲幾十難成；壽上缺陷，作事乘，四十二歲凡於不利；準頭缺陷，人事不和，四十三歲妨是非口舌；左庫缺陷，財物消散，四十四歲破財；右庫缺陷，橫事極多，四十五大破財。

The book "Wan Jin Xiang" discusses the defects of the nose according to each year of life. If the area of the forehead (Yin Tang) is defective, then one's talent and salary will be weak, and there will be adverse effects on the spouse in the thirty-sixth year. If the root of the nose (Shan Gen) is defective, the person will suffer harm, and there will be difficulties in the thirty-eighth year. If the golden cabinet (the sides of the root of the nose) is defective, the person will be trapped in another place, and there will be unfavorable travel and major financial loss in the thirty-ninth year. If the year position is defective, it indicates sorrowful and ominous events, and there will be mourning and crying in the fortieth year. If the moon position (another name for the root of the nose) is defective, all affairs will be damaged, and there will be difficulties in achieving anything in the forty-first year. If the longevity position is defective, things will not go smoothly, and there will be unfavorable events in the forty-second year. If the tip of the nose (Zhen Tou) is defective, there will be conflicts with people, and there will be disputes and verbal conflicts in the forty-third year. If the left warehouse (left nostril) is defective, wealth will be scattered, and there will be major financial loss in the forty-fourth year. If the right warehouse (right nostril) is defective, there will be many troubles, and there will be major financial loss in the forty-fifth year.

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

The above ten deficiencies indicate an unfavorable year of fortune, but one must also examine other areas to see if they are full or lacking, and calculate the additions and subtractions accordingly. If the spirit area is sunken, the eye corners are sunken, the Wen and Wu stars (on the left and right of the forehead) are sunken, and the Tianting and Dige areas are also sunken, along with a bluish or reddish complexion, this indicates a fate of lifelong loneliness and conflicts, and a lowly and poor condition, due to too many deficiencies. Conversely, if the Tianting and Dige areas are full, the area below the eyes is level, the eyes and their moons are bright, the eye corners are full, and the complexion is proper, then even if one's fortune leads to deficiencies, the disasters will be limited. The "Datu Fen" states that a perfect nose shape is suitable for officialdom, while a damaged and exposed nose indicates worry and disgrace, especially if the tip of the nose is injured.

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

Rule four discusses a short nose. If the nose is short and cramped, one should not expect him to achieve honor and prosperity.the so-called "short and cramped" means the nose is small and restricted. The "Da Tong Fu" says: the nose is a symbol of a person's appearance (in physiognomy, the nose is called "chao wo," meaning the dwelling place of a person), it should be broad and large to indicate wealth and honor; if it is short and cramped, it indicates poverty and low status. Xu Fu said: a person with a small nose should not seek official positions. The "Da Tong Fu" also says: a small nose with dull and dark complexion can only be a servant. A short and cramped nose is the appearance of a servant, leading to a life of poverty and low status, especially from the age of thirty-six to fifty-nine, which is most unfavorable for oneself. In summary, a small nose indicates a lifetime of not achieving wealth and honor, even if the bone structure and spirit are good, the whole face will not be harmonious.

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

Rule five discusses the nose with nostrils pointing upward. The most feared condition is when the nostrils are extremely upward and exposed.the so-called "ang lu" refers to the nostrils pointing upward. The nostrils are the gates of the two reservoirs on either side. If the gates are wide open and exposed, it indicates that there is no accumulation within, leading to a life full of difficulties. By the age of fifty-nine, there will be a major downfall. The "Guangjianji" (Broad Mirror Collection) most strongly warns against a hawk-beak nose combined with exposed nostrils. The "Datuofu" (Great Uniform Treatise) says: "If the well and stove are broken and exposed, the kitchen will have no rice or grain." Here, "well and stove" refer to the nostrils. It also says that if the nose is slanted like a cut lotus root, it will lead to hardship. "Slanted like a lotus root" means the nose is slanted and exposed, resembling a lotus root cut by a knife. "Yu chu" is a container for storing grain, and "kun fa" means the grain supply is cut off. The "Zhaochenjing" (Mirror of the Soul) says: those with nostrils pointing outward and upward will ultimately have an evil and declining appearance.

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

Article six discusses the nose shape called "suspended gallbladder." A nose shaped like a suspended gallbladder is sure to become an official of the imperial court.the so-called "suspended gallbladder" refers to a nose that begins to swell from the brow, gradually becoming full and hanging down to the tip, with the tip round and plump like a small ball, making the whole nose resemble a hanging pig or sheep gallbladder. Those who have this nose shape and also have a good bone structure will become high-ranking officials; even those without a good bone structure will be wealthy with thousands of gold. The "Heart Mirror Classic" says: A nose shaped like a suspended gallbladder will surely achieve high status; the planet of earth (the nose) gaining proper position will lead to success. If the mountain root continues upward and connects with the forehead's prominence, then one will certainly achieve great honor and be among the three top officials. Xu Fu said: A nose like a suspended gallbladder indicates great wealth. The "Great Unity Treatise" says: A person with a nose shaped like a suspended gallbladder will enjoy the honor of having bells and cooking pots, which is a lifetime fortune, bringing great wealth and official rank from the age of thirty-six to fifty-nine.

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

Rule seven discusses the chaotic lines on the nose. If there are intersecting and disorderly lines on the "year position" and "longevity position" of the nose, it indicates family ruin and poverty, with constant toil throughout life. These two positions on the nose belong to the central Wu Ji earth, which is the place where all things grow and achieve success, and also the dwelling place of a person. Therefore, it should be smooth, elevated, and free from any markings to be auspicious. If there are intersecting and chaotic lines, it signifies the destruction of ancestral property, leaving home and traveling far, a life of constant hardship and struggle in poverty and misfortune. Even if the appearance is upright and the spirit is strong, it can only mean fluctuating success and failure, and constant movement. A woman with such a nose should not be married. The "Great Unified Treatise" says: if there are chaotic lines on the nose, do not form a marital relationship with such a person, as this person will suffer great ruin throughout their life.

山根更折，田園不守，妻子先亡。低者，塌也；折者，橫紋斷流也。似此者則主破祖離巢，妨害妻子也，終為平生之患。三十七至四十歲，運行到此，男女並同，蓋緣為生日不順也。若更眉壓限，神氣薄，樑柱偏，輕則中年大病刑獄，重則喪軀矣。或得形正神強，色明聲亮，其實減半。《五總龜》曰：月孿宮中折又尖，家財早破事相煎，妻兒晚見尤難保，況是屯墰屬少年。

The eighth rule discusses the breaking of the mountain root. If the mountain root is both low and broken, the person will not be able to maintain their land and fields, and their wife and children will die first.the so-called「low」means the mountain root is sunken and collapsed;the so-called「broken」means there is a horizontal line on the mountain root that cuts it off. Those with such a face shape are prone to losing their ancestral property, leaving their homeland, causing harm to their wife and children, and ultimately suffering throughout their lives. From the age of thirty-seven to forty, both men and women will experience difficulties, as this period itself is not favorable. If this is further compounded by low eyebrows, a weak spirit, and a crooked nose, the consequences may be serious, such as major illness in middle age or imprisonment, and in severe cases, even death. However, if the person has a proper appearance, a strong spirit, bright complexion, and a loud voice, the actual danger can be reduced by half. The "Five General Tortoises" say: if the mountain root area (the moon twin palace) is both broken and thin, the family's wealth will be lost early, and all matters will be troubled. The wife and children will find it even harder to maintain their safety in old age, let alone the hardships they face in their youth.

《萬金相》云：山根斷折，四十九，三年命祿中。又曰：月字名山根，又名疾厄宮，又名妻子宮，又名月孿宮，又名嶺斷宮、司囚宮，在山根上一分名王嶺，根斷自身傷。又曰：嶺斷官司不自由，嶺根折斷自身休，山根嶺斷二十九，嶺根道斷自身體。又曰：山懸橋道耗財，主嶺山根金道三位折也；嶺根平梁財聚，三位高也。此三位嶺根道，於一面之中，諸部之內，最關禍福，學者可用意觀之。

The "Wan Jin Xiang" says: A person whose mountain root is broken will face critical years around the age of forty-nine. It also says that the "month" is another name for the mountain root, which is also called the illness and misfortune palace, the wife's palace, the moon twin palace, the hill break palace, and the prison palace. The area one part above the mountain root is called "Jade Hill" (the original text says "Wang Hill"), and if this is broken, the person will suffer harm. It also says that if the Jade Hill is broken, the person will be involved in legal troubles and lose freedom. If the hill root is broken, the person's life is in danger. Those whose Jade Hill and mountain root are broken will experience the consequences by the age of twenty-nine. If the hill, root, and path are all broken, the person is in great danger. It also says that if the area around the mountain root appears as a broken bridge, it indicates financial loss, referring to when the hill, mountain root, and gold path are all broken. Conversely, if the hill and root are level and the nose bridge is straight, it indicates wealth accumulation, meaning all three areas are high. These three areas, "hill," "root," and "path," are the most important among many facial features, and those studying physiognomy should pay close attention to them.

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

The ninth rule discusses the eagle-beak nose. A person with a nose shaped like an eagle's beak is cunning and cruel.the so-called「eagle-beak shape」refers to the ridge, root, and base of the nose being narrow and sunken, with the middle part of the nose bridge rising alone, and the tip of the nose sharply pointing downward. This shape is most clearly seen from the side, and such a nose indicates a very poisonous character. The "Broad Mirror Collection" says: a person with an eagle-beak nose can peck out others' hearts and marrow. The "Golden Mirror for Poor Women" says: if viewed from the side, the nose bridge curves and protrudes like an eagle's beak, the person harbors schemes and intends to harm others. Xu Fu says: a person born with an eagle-beak nose is always deceitful and cannot speak truth. The "Moon Wave Classic" says: in physiognomy, the most detestable feature is an eagle-beak nose with the nostrils exposed. People with this nose have the most poisonous hearts, often harboring jealousy and resentment towards the virtuous. They appear outwardly amiable and generous, but inside they are harmful. Such people, even if they are wealthy and educated, cannot avoid greed and deceit, let alone common villains. This nose also indicates that things will be achieved and then ruined, and at the age of forty-five, there will be financial loss.

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

Article ten says that a broad and thick nose indicates a stable family home. The nose, as a 'nest,' being wide and spacious, ensures the family dwelling is secure. The "Ten Thousand Gold on Physiognomy" states: the nose is the person's nest and home. The nose bridge should be upright and straight, with the year and longevity areas full and broad, and thick flesh. The sides should connect with the eastern mountain (left cheekbone) and western mountain (right cheekbone). The tip of the nose should be round, and the sides of the nose wings should rise like storerooms. This indicates a spacious home and many family members. At the age of thirty-six, one enters the nose fortune, which lasts until fifty-nine. Within this period, there will be ten years when the family will greatly increase its members and acquire property. The "Great Uniform Treatise" says: a broad nose bridge indicates a naturally stable nest.

光明主財祿殊常。《太消神鑑》云：面部右五嶽之位，額為南嶽衡山，屬離火；頦為北嶽恆山，屬坎水；左顴為東嶽泰山，屬震木；右顴為西嶽華山，屬兌金；鼻為中嶽嵩山，屬中央土。金木水火土各有時，火主夏，水主冬，木主春，金主秋，惟土每季旺十八日，乃為萬物生成之地，所以鼻貴乎高隆光明色黃者，得其十之本色也。若有骨法者，主有貴祿；在庶人得財入宅。

Article 11 states that bright and luminous color on the nose indicates wealth and honor beyond the ordinary. The "Supreme Clarity Divine Mirror" says that the face has five mountains: the forehead corresponds to the southern mountain, Hengshan, which belongs to the fire trigram Li; the lower jaw corresponds to the northern mountain, Hengshan, which belongs to the water trigram Kan; the left cheek corresponds to the eastern mountain, Taishan, which belongs to the wood trigram Zhen; the right cheek corresponds to the western mountain, Huashan, which belongs to the metal trigram Dui; and the nose corresponds to the central mountain, Songshan, which belongs to the earth trigram Kun. Metal, wood, water, fire, and earth each have their respective seasons: fire is dominant in summer, water in winter, wood in spring, and metal in autumn. Only earth is strong for eighteen days at the end of each season, being the origin of all things. Therefore, the nose is valued for being high and prominent with bright and luminous yellow color, as yellow is the true color of earth. Those who have this color and good bone structure are destined for high office and salary; common people with this color are destined to gain wealth and acquire property.

《大統賦》云：梁貴乎於隆貫額尚也，色貴乎先瑩目日明也。許負門：準明印正，諸事亨通。鬼谷先生說：欲觀在任古凶者，看年壽二位，一分黃明，一年無事；二分黃明，二載平安；三分黃明，三周吉利。若見非來之事，或青或赤或黑，並主當年不利。《五總龜》曰：年壽四時黃，財冉非常。

The Great Unity Treatise says: The nose bridge is valuable when it is prominent and connects upward to the forehead, and the complexion is valuable when it is bright and clear like sunlight. Xu Fu said: A bright and moist tip of the nose and a proper and upright forehead indicate smooth affairs in all matters. Ghost Valley Master said: To foresee the fortune and misfortune of an official in office, look at the "year position" and "longevity position" on the nose bridge: if a shade of yellow appears, one year will be safe and trouble-free; if two shades appear, two years will be safe; if three shades appear, three years will be favorable. If there is an unexpected event coming, these areas will show a green, red, or black color, indicating misfortune for that year. The Five Categories Manual says: If the "year position" and "longevity position" show yellow throughout the four seasons, there will be extraordinary wealth.

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

The Guangjianji says: A person with a kind heart will have bright spots in the area around the left eye; someone with a peaceful temper will show a yellow and clear color on the tip of the nose; if the earlobe turns black, it indicates the loss of kidney energy. If the areas above the year and above the lifespan (referring to the area around the right eye) show a yellow and clear color, then fortune and virtue arise from there. If the tip of the nose suddenly becomes bright and clean, showing a common yellow color, this is a sign of smoothness and success. This 'earth' color refers to a yellow hue that is bright and moist. From the area between the forehead and the tip of the nose, if this section remains yellow and clear throughout the four seasons, it will not be affected by cold or heat, nor by joy or anger, and this is the fortune of a lifetime.

準頭黑，蘭臺暗摻，旬日必身亡。準頭者，是土之主。蘭臺，左鼻胞名蘭臺，又右為廷尉。《海底眼》曰：夫鼻者，運五膠之棍華、腫之苗。肺虛則通，而色瑩光明，元病多古；肺災則塞，而色摻黑暗大患，全而多凶。若見準頭蘭臺包修黑暗者，大病速至，不出十日之內喪矣。病人最怕此色。

Rule twelve discusses the color of death. If the tip of the nose turns black and the sides of the nose appear dull and dark, death will occur within ten days. The 'zhun tou' refers to the tip of the nose, which is the position of earth; the 'lan tai' is the name for the left side of the nose, while the right side is called 'ting wei'. The 'Undersea Eye' states that the nose is where the essence of the five internal organs converges, and it is also the orifice of the lungs. If the lung energy is weak, the nose will be clear and the complexion will be bright and luminous, indicating no illness and good fortune; if the lungs are diseased, the nose will be blocked and the complexion will be dark and gloomy, indicating serious illness and bad fortune. If both the tip and the sides of the nose appear completely dark, a major illness will arrive soon, and death will occur within ten days. This complexion is most feared by the sick.

論曰：運限者，鼻管十年，自印堂三十六，至右庫四十五。鼻有二節，黑於在山根者，主妨妻害子，鼻側大凶不利；年上者兄弟難為，印堂當中圓黑者，貴吉。夫氣色印堂山根光明者吉，暗慘者滯；年壽黃明者吉，黑病，赤官災，青破耗，白哭泣；準頭黃明者，喜慶立至，黑大病，赤紅者破耗，白者破毒。

In general, the nose governs a ten-year period, starting from the age of thirty-six at the印堂 and ending at forty-five at the right warehouse. The nose is divided into two sections. A mole on the mountain root indicates harm to wife and children; a mole on the side of the nose is very凶 and unfavorable; a mole on the year section suggests that brothers are not reliable. A round black mole in the center of the印堂 is actually auspicious and indicates good fortune. Regarding complexion: a bright and clear complexion at the印堂 and mountain root is auspicious, while a dull and dark complexion indicates stagnation. A yellow and bright complexion at the year and life sections is good; a black complexion indicates illness, a red complexion indicates legal troubles, a green complexion indicates financial loss, and a white complexion indicates mourning and crying. A yellow and bright tip of the nose indicates imminent good news; a black tip indicates serious illness, a red and bright tip indicates financial loss, and a white tip indicates poisoning or harm.

短促，唇掀，色青，齒露，偏邪，骨肉相煎。促者，口聚也；短者，橫窄也；促短者，並主孤也。《大統賦》云：口如吹火似寒酸。吹者，襊聚也。《通神鬼巴相》曰：口有三聚，一猴口吹火聚，注令人無於，子立自身亡；二日羊門飲水聚，注令人孤寒，好歌樂無衣箱；三日鶴口縮囊聚，注今狐寒性寡，親子另房。

The general summary of mouth shape says: a short, quick mouth, lips turned out, lips appearing blue, teeth exposed, and a crooked mouth shape all indicate conflicts among family members. The term "促" refers to the lips being gathered together; "短" refers to a mouth that is narrow and short in shape. When both "促" and "短" are present, it indicates loneliness. The "Da Tong Fu" says: a mouth that is gathered like blowing fire appears poor and unremarkable—"blowing" means gathering the lips. The "Tong Shen Gui Yan Xiang" says: there are three types of "聚" in the mouth. The first is the monkey mouth blowing fire type, indicating that a person has no sons; even if they have sons, the sons will die before they can establish themselves. The second is the sheep mouth drinking water type, indicating loneliness and poverty, loving music and songs but lacking even a single chest of clothes. The third is the crane mouth shrinking bag type, indicating loneliness and a reclusive nature, even living separately from one's own children.

唇掀者，口唇翻窒也，亦主弧克。《太清神鑑》曰：眼露睛，唇皮宣，男擾賊盜，女擾產難。若去寺現及出家，免得一身見八感。青色者，言唇氣盲黑，亦主弧貧。《五總龜》云：貧窮似鼠常青黑，破盡田園不住家。

the so-called "lip curling outward," refers to the lips flipping outward, which indicates loneliness and conflicts. The Supreme Clarity Divine Mirror says: those with eyes protruding and lips curling outward, men are prone to theft and robbery, while women may die from difficult childbirth; if they go to a temple to practice or become monks, they can avoid all calamities.the so-called "dark lips," refers to the lips appearing dark or black, which indicates loneliness and poverty. The Five Categories of Tortoises says: those as poor as a mouse often have dark lips, they will ruin their fields and even be unable to live in their homes.

《大統賦》云：青黑禍發。齒露者，凡語笑露齒牙，孤克。《廣鑑集》云：相中大忌露齒也。偏斜者，口不正也，亦主孤貧。《萬金相》云：海朝文，陽十七禍至，陰二八大病；海朝武，陽二八災病，陰十七禍生，文左武右也。又曰：水星不正，針肉相煎。水昆，門也；骨肉，六親也。然主平生之象，五十六歲人運，至六十四歲不利骨肉。

The Great Unity Treatise says: Those with a bluish-black lip color are prone to misfortune.the so-called "teeth exposed" refers to teeth showing when speaking or laughing, indicating loneliness and conflicts. The Broad Mirror Collection says: In physiognomy, it is most undesirable to have exposed teeth.the so-called "biased and crooked" refers to an uneven mouth shape, also indicating loneliness and poverty. The Ten Thousand Gold Physiognomy says: If the mouth faces left (the cultural position), men will have misfortune at seventeen and women will suffer serious illness at twenty-eight; if the mouth faces right (the military position), men will have illness or disaster at twenty-eight and women will face misfortune at seventeen. Left represents culture, right represents military. It also says: If the mouth (the water star) is not properly formed, family members will be in conflict with each other. The "water star" refers to the mouth as the entrance, and "family members" refers to the Six Relations. This is a lifetime aspect, and from the age of fifty-six to sixty-four, it is unfavorable for relations with family members.

闊而不正，虛詐不堪言。橫曰不牧而倡斜不正者，主為人多奸猾，虛謬不實。《大統賦》曰：大言無信者略綽，賂綽者即橫閣不牧也。《五總龜》曰：若傷歸於左畔，是非奸詐愛便宜，口唇左邊也。

The second section discusses a broad but improperly shaped mouth. Although the mouth is wide, it is not properly aligned, indicating a person who is deceitful and insincere. A mouth that is wide and uncontrolled, as well as crooked, suggests a person who is cunning and speaks falsely. The "Da Tong Fu" states that those who make big claims but do not keep their word have a mouth shape called "lue chuo"; "lue chuo" refers to a wide mouth that cannot be controlled. The "Wu Zong Gu" says that if the mouth is tilted to the left, the person tends to spread rumors, be deceitful, and be greedy for advantage—this refers to the lips being biased to the left.

偏薄是非謗汕。偏薄者，口盾薄橫伯也，主好說談。是非謗汕者，不知已口快舌長，專提人語失，取笑渾語，毀善譏調，不顧忌諱。似此之人，雖居富貴，亦不脫小人也。《五總龜》曰：水星偏陷兩頭垂，尖薄無稜作乞兒。無稜者，薄也。

Rule three discusses the mouth that is thin and uneven. People with thin and horizontally stretched lips tend to spread rumors, slander, and mock others.the so-called「偏薄」 means the lips are both thin and spread out. Such people are talkative, always looking for flaws in others' words, making jokes for fun, and making random remarks. They slander good people and laugh at others, disregarding all taboos. Even if such people are wealthy and powerful, they cannot escape the nature of a petty person. The "Wu Zong Gu" says: if the mouth (water star) is slanted, low, and sunken, with both corners of the mouth drooping, and the lips are sharp, thin, and lack definition, they can only become beggars — 「无棱」 means the lips are thin.

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

The fourth point discusses red lips. Red lips like those painted with cinnabar indicate that one's reputation will spread far and wide.所谓 "like red paint" refers to lips that are vividly red, as if painted with cinnabar. Such a person is likely to have literary talent and a reputation that reaches all corners. Chen Tuan said: lips red as spilled cinnabar signify wealth and prosperity as bright as blooming flowers. Xu Fu said: lips red as if containing a red pill indicate that one will not suffer from hunger or cold. Guo Linzong said: those with red lips and white teeth are destined to receive heavenly俸禄, possessing many talents, wealth, and official positions. The "Poor Woman's Golden Mirror" said: a nobleman's lips are red as spilled cinnabar, and if his mouth is square like the character "four," he will achieve great honor and prosperity. This is a fortunate birthmark, and at fifty-six years old, he will enter a period of great fortune and gain wealth and official positions.

唇裡紫食肉千里衣祿自天然。唇鮮紫紅色者，主富貴，可食千里之爵祿，乃為天主自然之福。平生之貴，五十六人限快。

The fifth point discusses purple lips. Those whose inner lips appear purple are destined to receive the sustenance of meat, and their clothing and food are naturally provided. If the lips are vivid and tinged with a reddish-purple hue, they signify wealth and honor, allowing one to enjoy a fiefdom of a thousand li in extent and the corresponding rank andofficial stipend, which is a natural blessing bestowed by heaven. This is a lifelong noble destiny. At the age of fifty-six, they will enter a favorable period of life, experiencing smoothness and contentment.

覆載多紋理，掩人過惡，得子孫須賢。覆載，唇之名也。《萬金相》云：上層名金覆，下層名金載。若唇上下有紋理多者，主為人寬和，見善多為，遇惡勸歸於善而喜避其惡，又招貴子賢孫。《大統賦》云：上下紋交於孫眾，周陋稜利仁信全。

Article six discusses lip lines. People with many lines on their upper and lower lips are willing to cover up others' mistakes and can have virtuous descendants. "Fuzai" is another name for the lips. The book "Wan Jin Xiang" says: the upper lip is called "Jin Fu," and the lower lip is called "Jin Zai." If the upper and lower lips have rich lines, it indicates that the person is kind and amiable, tends to do good deeds when seeing them, advises wicked people to become virtuous, and is happy to avoid evil things. They can also attract noble sons and virtuous grandsons. The "Datu Fen" says: those with intersecting lines on upper and lower lips have many descendants. Those with well-proportioned lips and distinct lip edges have both benevolence and trustworthiness.

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

Rule seven discusses eating manners. Those who often choke while eating will have a life of hardship.the so-called「geng ye」means when food is stuck in the throat during eating, making a gurgling sound; such people tend to have a life that is obstructed and unsmooth. Zhang Zilin said: eating is the fundamental aspect of human nature, so eating should be calm and not rough; chewing should not make noise, and swallowing should not make sound. The "Wu Zong Gu" says: eating like a bird pecking or a pig scrambling is the most contemptible manner; such people will certainly not have a good end in terms of clothing and food. Those who swallow heavily and quickly are impetuous in nature; those who eat like mice will have a lifetime of insufficient food and drink. It also says: to observe eating manners, one should look for calmness and gentleness; how can being poor, busy, and impatient be appropriate? It is even more undesirable to eat like a crow, with soup dripping everywhere. Those who are impetuous will swallow quickly, while those with a broad and kind heart will eat slowly. If we are to ask which eating manner indicates prosperity and honor, it is to chew slowly and thoroughly like an ox chewing cud, for such people will naturally be accompanied by good fortune.

常向睡中不合洩元氣，天促天年一。口者，宣言語以接萬物，博領飲味以安五臟，造化之權，禍福之柄。唇為口之城廓，舌之門戶，一開一合，榮辱所繫也。所以夜睡開口者，洩其元氣，元氣即洩，壽不永也。

Rule eight discusses sleeping with the mouth open. When one sleeps with the mouth not closed, it causes the leakage of vital energy, resulting in the unnecessary loss of heavenly years. The function of the mouth is to issue speech to communicate with all things and to receive food and flavors to nourish the five organs. It holds the authority of creation and the key to fortune and misfortune. The lips are the walls of the mouth and the gateway of the tongue; opening and closing them relates to a person's honor and disgrace. Therefore, those who sleep with their mouths open allow their vital energy to escape through the mouth. Once vital energy is lost, their lifespan is shortened.

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

Rule nine discusses the corners of the mouth. Those who have their mouth corners drooping downward are often disliked. People with drooping mouth corners lack clothing and food, and are most detested. The "Five Categories of Tortoises" says: the mouth is the external manifestation of the heart; rewards and punishments originate from here, and honor and disgrace are connected to it. The mouth should be upright and solid, and speech should not be hasty or reckless; this is called "mouth virtue." If one speaks a lot and recklessly, it is called "mouth misdeed." A mouth that is square and broad with prominent lips indicates longevity. A mouth corner that is slightly upturned like the tip of a bow indicates nobility. A sharp mouth with thin, outward-turned lips indicates low status. If a mole is on the upper lip, one will naturally have enough food and drink throughout life. If a mole is on the mouth corner, it indicates misfortune and obstacles. If a mole is at the entrance of the "life line" (the "life belt entering the mouth"), it indicates dying of starvation. For women, a black mole on the lips indicates promiscuity, and they will marry without the need for a matchmaker.

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

General discussion: When talking about fate and life phases, the mouth governs fifteen years, which belongs to the late stage of life known as the 'final master' phase, from the age of fifty-six to sixty-four (including the years before and after, totaling fifteen years). The mouth has three types of 'converging' patterns. If a mole is on the lip, it indicates that one can enjoy food and drink all their life; if it is inside the lip, it is the same; if it is on the corner of the mouth, it indicates water disaster in old age. If the texture forms the shape of 'a longevity belt entering the mouth,' it indicates dying of starvation. A red complexion indicates wealth, black hair indicates low status, green indicates poisoning, white also indicates poisoning, and yellow indicates illness; only a bright and clear yellow circle around the mouth is the most auspicious.

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

A person's body and hands should be thick and well-proportioned, with the skin smooth, clean, and moist. This is a sign of great fortune and wealth. If one's face has a bright and lustrous complexion, their wealth will gradually increase. However, if one's face lacks a good complexion and appears dull, they will certainly not attain official rank. The "Six Extremes" mentioned in the "Fen Fun Jing" refer to six extreme deficiencies: a small head is the first extreme, lacking the power of heaven; a small forehead is the second extreme, lacking the support of parents; small eyes are the third extreme, lacking broad knowledge; a small nose is the fourth extreme, making farming and labor unending; a small mouth is the fifth extreme, lacking sufficient clothing and food; and small ears are the sixth extreme, making one's fate unpredictable.

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

In reverse, if the head is large but lacks the bone structure on the forehead; if the eyes are large but the eye sockets are not broad and open—these are all signs of a bad appearance. If the nose is large but the bridge is weak; if the mouth is large but speech is unclear and lacks sincerity; if the ears are large but lack definition; if the belly is large but it pushes upward instead of hanging down—such people are either servants or guests in others' households, and they also have a bad appearance. On the contrary, if the head is small but square, full, and level; if the eyes are small but bright and sharp; if the nose is small but the bridge is formed; if the mouth is small but speech is pleasant and meaningful—such people are considered intelligent according to physiognomy and will not lack food and clothing. Additionally, if a woman speaks and looks down at the ground before finishing her words, she is certainly sick. If a woman speaks while twisting her sleeve and answers with her head lowered, she is certainly involved in immoral affairs.

額為衡山，頦為恆山，鼻顴嵩山，左顴為泰山，右顴為華山。中嶽要得高隆，東嶽須聳，而朝應不窿不峻，剿無勢，為小人，亦無高壽。中嶽薄面無勢，則四嶽無主，縱別有好處，不至太貴，無威嚴重權，壽不甚遠。

The five mountains on the face are assigned as follows: the forehead represents the southern mountain, Mount Heng; the chin represents the northern mountain, Mount Heng; the nose represents the central mountain, Mount Song; the left cheek represents the eastern mountain, Mount Tai; and the right cheek represents the western mountain, Mount Hua. The central mountain (nose) should be high and prominent. The eastern mountain (left cheek) should be elevated and face toward the central mountain. If both cheeks are neither prominent nor high, but instead thin and lacking strength, this person's face is considered that of a small person and will not live long. If the central mountain (nose) is weak and lacks strength, then the four mountains have no central authority. Even if other areas are well developed, the person will not achieve great status, lacking both authority and power, and their lifespan will not be long.

中嶽不及且長者，止中壽；如尖薄，晚年見破，到頭少稱意。南嶽傾側，則主見破，不宜長家。北嶽尖陷，未主無成，終亦不貴。東西傾倒無勢，則心惡毒無慈愛。五嶽須要相朝。

The central mountain (nose) though not very prominent, is still somewhat long, indicating a moderate lifespan; if the nose is sharp and thin, there will be misfortune in old age, and ultimately little success or satisfaction. The southern mountain (forehead) if slanted or tilted, indicates family losses and is not suitable for being the head of a household. The northern mountain (chin) if sharp, narrow, and sunken, suggests failure in old age and ultimate lack of status. The eastern and western mountains (cheeks) if tilted and lacking strength, indicate a malicious and unkind heart. In summary, the five mountains must support and face each other to be auspicious.

耳為江，目為河，口為誰，鼻為濟。四瀆要深遠成就，而涯岸不走，劇財穀有成，財物不耗多蓄積。耳為江瀆，竅要聞而深，有重城之副，緊則聰明，家業不破。目為河瀆，深為壽，小長剔貴，光則聰明，淺則短命，昏濁多滯，圓則多天，不大不小貴。

The assignment of the four great rivers to the face is: the ears correspond to the Yangtze River, the eyes to the Yellow River, the mouth to the Huai River, and the nose to the Ji River. The four great rivers must be deep and well-formed, with the banks (the contours around them) not scattered or dispersed, so that there will be prosperity in revenue and wealth, with no loss and much accumulation. The ears correspond to the river god of the Yangtze; the ear holes should be open and deep, with the outer ear and earlobe resembling layers of city walls supporting each other. Those with compact ears are intelligent and their family businesses do not decline. The eyes correspond to the river god of the Yellow River; deep eye sockets indicate longevity, long and slender eyes indicate nobility, and eyes with bright spirit indicate intelligence. Shallow eyes indicate a short life, dull eyes indicate many obstacles, round eyes indicate many early deaths, and eyes that are neither too large nor too small indicate nobility.

口為淮漠，要方闊而唇吻相履載，上薄則不覆，下薄則不載，不覆不載則無壽，無晚幅，不覆則家必覆。鼻為濟瀆，要豐隆光圓，不破不露，則家必富。

The mouth represents the Huai River; it should be square and wide, with the upper and lower lips covering and supporting each other. If the upper lip is thin, it cannot cover the lower lip; if the lower lip is thin, it cannot support the upper lip. Those whose lips neither cover nor support each other lack longevity and good fortune in old age. If the upper lip fails to cover, it indicates the family's fortune will be overturned. The nose represents the Ji River; it should be full, round, and smooth, without being broken or exposing bones or pores. Such a nose signifies that the family will certainly be wealthy.

五星，金、木、水、火、土也。六耀者，太陽、太陰、月孿、羅喉、計都、紫氣。火星須得方，方者有金章（額也）。紫氣須得圓，圓者有高官（印堂）。土星須要厚，厚者得長壽（鼻也）。木星須要朝，五福並相饒（右耳）。金星須要白，官位終須獲（左耳）。

Face reading matches the key facial areas with the five planets and six bright stars in the sky. The five planets are metal, wood, water, fire, and earth; the six bright stars are the sun, the moon, the moon's twin, Rahu, Ketu, and Purple Qi. Below is an explanation of their corresponding facial areas and requirements: the planet of fire corresponds to the forehead, which should be square, as a square forehead indicates someone who can hold a high official position with a golden seal; the Purple Qi corresponds to the forehead's center, which should be round, as a round forehead indicates someone who will hold a high official position; the planet of earth corresponds to the nose, which should be thick, as a thick nose indicates longevity; the planet of wood corresponds to the right ear, which should face forward and bow towards the center, as such a person will have all five blessings of longevity, wealth, health, virtue, and a peaceful death; the planet of metal corresponds to the left ear, which should be white in color, as a white color indicates that the person will eventually attain an official position.

羅喉須要長，長者食天倉（左眉）。計都須要齊，齊者有妻兒（右眉）。月字須要直，直者得衣食（山根）。太陰須要黑，黑者有官職（右眼）。太陽須要光，光者福祿強（左眼）。水星須要紅，紅者作三公（口也）。

Ruo Hou is on the left eyebrow, which should be long; those with long eyebrows enjoy heavenly blessings and abundant food and grain. Ji is on the right eyebrow, which should be even and symmetrical with the left eyebrow; those with symmetrical eyebrows have complete family members. Yue Bo is on the mountain root, which should be upright; those with upright mountain roots have sufficient clothing and food. Tai Yin is on the right eye, which should have a black pupil; those with black pupils hold official positions. Tai Yang is on the left eye, which should have bright light; those with bright light have strong blessings and honors. Shui Xing is on the mouth, which should have red lips; those with red lips can attain the rank of the Three Dukes. If all these eleven parts (the Five Stars and Six Luminaries) are in harmony, then it is the appearance of supreme fortune.

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

The stars Jupiter and Venus are regarded as the left and right ears. It is valuable for their outlines to be distinct. The red and white colors on the ears should be even, and their shape and size should be like a gate, broad and open. They should be well-formed, not turned outward, not pointed or sharp, not narrow or small, and both ears should be of equal size, higher than the eyebrows. The color should be white like silver. Those with such ears are born under the auspicious influence of the stars Jupiter and Venus, and they will achieve success and prosperity at an early age. If the ears are turned outward, tilted, narrow, or uneven in size, then the stars Jupiter and Venus are said to be trapped, leading to loss of property and wealth, and lack of knowledge.

詩曰：金木成雙廓有輪，風門容指主聰明。端聳直朝羅計上，富貴榮華日日新（左金耳也）。金本開花一世貧，輪翻廓反有艱辛。於中若有為官者，終是區區不出塵（右木耳也）。

The poem says: If the ears are double, with the inner and outer parts complete, and the ear holes (wind gates) are large enough to accommodate a finger, this person is intelligent; if the ears are upright and high, facing directly toward the Luo Hou and Ji Du stars above the eyebrows, then wealth and honor will increase day by day — this poem refers to the left ear's golden star. Conversely, if the ears are thin and spread out like petals (the golden star blooming into flowers), the person will be poor all their life; if the ear lobes are turned outward and the ear shapes are inverted, the person will face hardships all their life; among such people, even those who become officials will ultimately be mediocre officials, unable to escape the mundane — this poem refers to the right ear's wooden star.

水星是口，名為內學堂，須要唇紅闊四角，人中深，口齒端正有文章，為官食祿。若唇齒粗，口角垂，黃色主貧賤。

The planet Venus is referred to as the mouth, also called the "inner academy." The mouth should have red and plump lips, a broad and distinct shape with clear corners, a deep and long philtrum, and both the mouth and teeth properly aligned. Such a person is said to have literary talent and can attain official positions and receive a salary. If the lips and teeth are coarse, the corners of the mouth droop, and the lips appear yellowish, it indicates a life of poverty and low status.

詩曰：口含四字似硃紅，兩角生稜向上官，定是文章聰俊士，少年及第作王公。水星賂綽兩頭垂，尖薄無稜是氣兒。若是偏將居左右，是非奸詐愛便宜（口也）。

The poem says: The mouth is square in shape, like the character 「four」, and the lips are red like cinnabar. The two corners of the mouth rise and form lip ridges, which indicates a clever and talented person who will achieve success in the imperial examinations at a young age and eventually reach high official rank. Conversely, if the mouth is loose and lacks definition, with the corners drooping downward, and the lip is thin without ridges, then the person is of low status. If the mouth is further tilted to the left or right, the person is likely to be slanderous, deceitful, and greedy for advantage. This passage discusses the mouth.

火星是額，如見額廣闊髮際深者，有祿位衣食，及子息四五人，其人有藝學，父母尊貴。當生命宮得火星之力，人命有田宅，壽九十九。如尖陋有多文理者，是陷了火星，乃不貴，無子息一二人，至老不得力，衣食平常，又不得兄弟力，主貧，無大壽，損妻破財。

Mars corresponds to the forehead. If the forehead is broad and open, with a high and neat hairline, this person will have official rank and sufficient food and clothing, with four or five children, possessing skills and knowledge, and their parents will be esteemed. This is because the person's native palace has received the power of Mars, and their destiny includes property and land, allowing them to live up to ninety-nine years. Conversely, if the forehead is sharp, narrow, coarse, and has chaotic markings, then Mars is trapped, and this person will not achieve high status, having only one or even no children, relying on nothing in old age, with ordinary food and clothing, lacking support from siblings, leading to poverty, a short lifespan, and loss of wife and wealth.

詩曰：火星宮分闊方平，潤澤無紋氣色新。骨聳三條川字樣，少年及第作公卿。火星尖狹是當流，紋亂縱橫主配囚。赤脈兩條侵日月，刀兵赴法死他州（額也）。

The poem says: The area of the forehead corresponding to the Mars position should be broad, square, flat and full, moist and lustrous without mixed patterns; the color should always be fresh. If there are three ridges on the forehead forming a '川' shape, the person will achieve success at a young age and attain high official rank. Conversely, a narrow and pointed forehead indicates an ordinary person who follows the crowd; chaotic and scattered patterns on the forehead indicate being exiled or sent to military service. If two red threads enter the eyes (sun and moon), the person will die by weapons and be executed in a foreign land. This passage discusses the forehead.

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

The poem says: The stars Luo Hou and Ji Du (the two eyebrows) should be elegant and long, with clear eyebrows closely attached to the skin, corresponding with the three yang areas below the eyes; people with such eyebrows not only have a dignified appearance suitable for official positions, but also are loyal and benevolent, their reputation spreading far and wide — this refers to the left eyebrow Luo Hou. Conversely, those with sparse Luo Hou eyebrows and high eyebrow bones are impetuous and prone to violence; those with eyebrows growing in a cunning manner, drooping like willow branches, or with spiral hairs in the middle of the eyebrows may experience conflicts between siblings — this refers to the right eyebrow Ji Du.

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

The Six Organs refer to three pairs of bones on the face that support each other: the two auxiliary bones on the left and right of the forehead, the two cheekbones on the left and right in the middle of the face, and the two jawbones on the left and right below the face. These bones should be full and supportive, not fragmented, isolated, or exposed. The "Ling Tai Jing Mie" states: the upper two organs run from the auxiliary angles on the forehead to the Heavenly Granary; the middle two organs run from the life gate in front of the ears to the tiger ear (on the cheeks); the lower two organs run from the cheekbones to the chin (the earth pavilion). If these six organs are full, straight, and free of defects or blemishes, they indicate prosperity in wealth. A high and prominent Heavenly Granary suggests abundant wealth, and a square and full chin indicates vast fields. If these areas have defects, they are considered unqualified.

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

The "San Cai" refers to matching the three parts of the face with Heaven, Earth, and Humanity. The forehead represents Heaven and should be broad and round (the original text mistakenly says "noise" instead of "broad"), called "having Heaven," which signifies wealth. The nose represents Humanity and should be strong and well-proportioned, called "having Humanity," which signifies longevity. The chin represents Earth and should be square and wide, called "having Earth," which signifies prosperity. The "San Ting" divides the face into three sections to correspond to three stages of life: from the hairline to the forehead is the upper section, governing early years (initial stage); from the inner corner of the eye to the tip of the nose is the middle section, governing middle years (middle stage); and from the philtrum to the chin is the lower section, governing later years (final stage).

自髮際至眉為上停，眉至準頭為中停，準頭至地閣為下停。訣曰：上停長老吉昌，中停長近君王，下停長少吉祥。三停平等，富貴榮顯；三停不地，孤天貧賤。

Further细分: From the hairline to the eyebrows is the upper stop, from the eyebrows to the tip of the nose is the middle stop, and from the tip of the nose to the chin is the lower stop. The mnemonic says: those with a long upper stop will have good fortune and prosperity in old age; those with a long middle stop can approach the king; those with a long lower stop will have good fortune in youth. If all three stops are of equal length, one will be wealthy, noble, and distinguished; if the three stops are not in harmony, one will be lonely, short-lived, and poor. (The original text has '不地' which should be '不称', and '孤天' refers to '孤夭'.)

詩曰：面上三停仔細看，額高須得耳門寬。學堂三部吳堪是，空有文章恐不官。鼻樑隆起如懸膽，促者中年壽不長。地閣滿來田地盛，天廷平闊於孫昌。

The poem says: One should carefully examine the three parts of the face. A high forehead combined with wide ear gates is good. If the several key areas of the face are not up to standard, even with a full mind of knowledge, one may not be able to become an official. A nose bridge that is prominent like a hanging jade is good, while a short and stubby nose may indicate a shorter lifespan in middle age. A full and round lower jaw signifies prosperity in the fields, and a broad forehead indicates flourishing descendants.

額尖初主災，鼻歪中主逃。欲知晚景事，地閣喜方高。淪三柱：頭為壽柱，鼻為樑柱，足為棟柱。

This passage divides a person's life into three stages, each associated with a different part of the face: a sharp and narrow forehead indicates misfortune in early years; a crooked nose suggests hardship and wandering in middle age; and the chin, which determines the later years, should be square and full. It also explains the concept of the 'three pillars' of the body: the head is the longevity pillar, supporting one's lifespan; the nose is the structural pillar, determining the middle-aged fate; and the feet are the foundation pillar, stabilizing the later years.

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

The body is divided into three parts: the head is the upper part. If a person is short and has a large, long head, they will have a good beginning but a poor end in old age. If a person is tall and has a short head, they will live a life of poverty. From the shoulders to the waist is the middle part, which should be in harmony with the upper and lower parts. A short middle part indicates a short lifespan, while a long middle part indicates poverty. A weak waist that sways when sitting shows both lack of strength and a short lifespan. From the waist to the feet is the lower part, which should be in proportion to the upper part and not too long; if it is too long, it will lead to many illnesses. If the upper, middle, and lower parts differ greatly in length and size, the person will not live long. Only when the three parts are in harmony can the appearance be considered beautiful.

上停豐秀厚而長，此是平生大吉昌。若是下停長且薄，似此貧窮走四方。身上三停頭足腰，看他長短要均調。上長下短公侯相，長短無差福不饒。中停長者人多貴，背聳三山足寶珍。萬一腳長身又短，區區浪走一凡民。

The rhyme says: If the upper part is full, handsome, thick and long, this person will have great good fortune and prosperity throughout their life. If the lower part is long and thin, they will be poor and have to wander around. The three parts of the body refer to the head, waist, and feet. They should be evenly proportioned in length. If the upper part is long and the lower part is short, it indicates the appearance of a marquis or duke. If all three parts are of equal length without any discrepancy, their fortune will not be shallow. Those with a long middle part are likely to be prominent and noble. If there are three prominences on the back like mountains, they will be rich in treasures. However, if the feet are long while the body is short, they will merely be an ordinary person who has to wander around.

又云：下長上短賤人體，形貌乾枯骨又粗。若見眼圓如竹葉，中年裡面產田無。上停短下停長，終日區區促壽疆。上停長下停短，衣食自然倉凜滿。三停俱短無虧陷，五嶽端嚴富貴全。上下兩停兼短促，一生終是受邊遭。

It is also said that if the lower part is longer and the upper part is shorter, the body is of low status, with a dry and withered appearance and rough bones; if the eyes are round like bamboo leaves, there will be no land or property in middle age. If the upper part is short and the lower part is long, one will be constantly busy and have a short lifespan. If the upper part is long and the lower part is short, one's food and clothing will naturally be abundant. Even if all three parts are short, as long as there are no defects or deficiencies, and the five mountains are properly aligned and upright, one will still have wealth and honor. If both the upper and lower parts are short and cramped, one's life will be filled with difficulties and hardships.

土星是鼻，須要準頭豐厚，兩孔不露，年上壽上平滿直端聳不偏，其人當不陷了土星，人命並滿三分，主有福祿壽。如中嶽土星不正，準頭尖露，更準頭高，其人陷了中嶽土星，主貧賤少家業，主心性不直。

Saturn corresponds to the nose. The nose should be full and prominent at the tip, with both nostrils not exposed. The bridge of the nose should be level, full, straight, and high without being crooked. A person with such a nose does not have Saturn陷, indicating a fulfilled destiny, and is destined for wealth, official rank, and longevity. If the central mountain (middle ridge) of Saturn is not properly formed, with a sharp and exposed tip or a high tip without support on both sides, then the person has Saturn陷, which indicates poverty, a meager family fortune, and a dishonest character.

詩曰：土宿端圓似截簡，灶門孔大即三公。蘭臺廷尉來相應，必主聲名達聖聰。土宿歪斜受苦辛，準頭尖薄主孤貧。傍觀勾曲如鷹嘴，心裡奸謀必害人。鼻也。

The poem says: the nose (earth host) is straight and round, like a bamboo tube cut across; although the nostrils are large, they do not protrude outward, which is the appearance of the Three Dukes; the left and right nasal wings, "Lantai" and "Tingwei," correspond and harmonize with each other, indicating that one's reputation will surely reach the ears of the Son of Heaven. Conversely, a crooked nose signifies a life of hardship and suffering; a thin and pointed nose indicates loneliness and poverty; if viewed from the side, a hooked nose resembling an eagle's beak suggests a hidden malicious intent, inevitably leading to harming others. This passage discusses the nose.

紫氣星下是印堂，分明無直紋，圓如珠，主人必貴。白色如銀樣，主大富貴；黃者有衣食。如窄不平勻，有隱紋者，不吉，子息二三人不得力，無厚祿，損田宅。

The position of the Purple Qi star is the Yintang area. If the Yintang is clear and bright, without straight lines, and round and smooth like a pearl, the person is destined for high status. If the Yintang color is white like silver, it indicates great wealth and honor; if it is yellow, it suggests sufficient food and clothing. However, if the Yintang is narrow, small, uneven, or has hidden lines, it is inauspicious: although there may be two or three children, they are unreliable, there is no substantial official position, and there will be loss of property and land.

詩曰：紫氣宮中闊又圓，拱朝帝主是英賢。蘭臺廷尉來相應，末主官榮盛有錢。紫氣宮中窄又尖，小短無腮更少男。自小為人無實學，衣食瀟條更沒添。印堂。

The poem says: A broad and full purple qi palace (the area between the eyebrows) indicates a talented and virtuous person who can protect the emperor; if further accompanied by well-proportioned nasal wings, lan tai, and tinging wei, then in old age, one will have official success, honor, and wealth. Conversely, a narrow and sharp purple qi palace indicates a short stature, thin cheeks, and few sons; such a person lacks real knowledge from a young age, leading to poverty and hardship throughout life, with no improvement. This passage discusses the purple qi palace.

太陰太陽是眼，要黑白分明，長細雙分人鬢者，黑睛多白睛少，光彩者，其人當生得陰陽二星照命，作事俱順，骨肉俱貴。如黑少白多黃赤色，其人陷了二星，損父母，害妻子，破田宅，多災短命。

The Taiyin and Taiyang stars are like the two eyes. The eyes should be clearly defined, with black and white parts distinct, long and slender, with the corners of the eyes extending toward the temples. The black part of the eye should be abundant, and the white part minimal, with a bright and luminous appearance. Such a person is born under the auspicious influence of the Taiyin and Taiyang stars, and will have smooth sailing in all affairs, with relatives and family members achieving high status. If the black part of the eye is scarce, the white part is abundant, and the eyes appear yellowish or reddish, then the person has fallen under the influence of these two stars, leading to harm to parents, damage to spouse and children, destruction of property, frequent misfortunes, and a short lifespan.

詩曰：日月分明是太陽，精神光彩一般強。太陽為官不拜當朝相，也合高遷作侍郎。左眼日月。斜窺赤貫瞳，更嫌孤露又無神。太陰陰陽枯暗因刀死，莫待長年主惡終。右跋。

The poem says: When both eyes are clear and bright, they are like the Sun Star in its proper position, with spirit and radiance equally strong; a person with such eyes, even if he does not become a high official of the current dynasty, will certainly be promoted to the position of Deputy Chancellor — this refers to the left eye. Conversely, if the gaze is slanted and looks sideways, with red threads passing through the pupil, and the eyeball appears isolated and lacks luster, while the right eye (the original text says 'right跋' which should be 'right eye') has upper and lower eyelids that are dry, dark, and dull, then he will die by weapons and not wait until old age to meet a violent death.

月字星是山根，從印堂直下分破者，其人當遭月孿照命，陷了山根，主子孫不吉，定多災危，修讀無成，破產刑妻害子息。

The Moon孛star corresponds to the mountain root. If there is a mark in the area of the seal hall that extends downward and cuts through the mountain root, causing it to be broken and damaged, this person has been afflicted by the Moon孛star affecting their destiny and has suffered damage to the mountain root. This indicates that descendants will be inauspicious, and there will certainly be many calamities and dangers. It will also be difficult to achieve success in studying or pursuing education. Additionally, they will face financial ruin, marital troubles, and harm to their children.

詩曰：月孿宜高不宜低，瑩然光彩似琉璃。為官必定忠臣相，末主高官有好妻。月字宮中狹又尖，家財早破事相煎。為官豈得榮高祿，字位當生困歲年。山根。

The poem says: The area of the mountain root should be high rather than low, it should be bright and smooth with a lustrous appearance like glass; those with such a feature are destined to be loyal officials, and in their later years they will hold high positions and have a virtuous wife. Conversely, if the mountain root is narrow and sharp, the family wealth will be lost early, and all matters will be troubled; such people cannot attain high office or generous rewards, and their lives will be filled with years of hardship—this passage discusses the mountain root.

羅計星是眉，二星粗黑過目人鬃際者，此衣祿之相，子息父母皆貴，親眷亦責。此二星人命，如眉相連橫赤色更短，主骨肉子息多犯惡死。

The two stars Luo Hui and Ji Du are likened to the eyebrows. If these two stars are thick, black, and long, extending beyond the eyes and reaching the hairline, they indicate a person will have good fortune in clothing and food, and both children and parents will be esteemed. However, if the eyebrows of a person with these stars are connected on both sides, grow horizontally with a red color, and are short in shape, it indicates that there will be many sudden deaths among the children and relatives.

詩曰：木瘦金方水主肥，土形敦厚背如龜。上尖下闊名為火，五樣人形仔細推。木色青今火色紅，土黃水黑是真容。只有金形是帶白，五般顏色不相同。

The poem says: Those with a wood form are thin, those with a metal form are square, those with a water form are fat, those with a earth form are thick and have a humpback like a tortoise shell, and those with a fire form have a pointed top and wide bottom. These five body types should be carefully examined. Now look at the colors: those with a wood form have a green complexion, those with a fire form have a red complexion, those with a earth form have a yellow complexion, those with a water form have a black complexion, and only those with a metal form have a white complexion. These five colors are different from each other, and only when they match their original form is it genuine.

詩曰：青主憂今白主喪，黑主重病及官方。若還進職並添喜，看取所黃滿面光。

The poem says: a bluish color on the face indicates worry, a white color indicates mourning, and a black color indicates serious illness or legal troubles. If one wants to know when they will be promoted or when good fortune will come, they should look to see if a yellow and lustrous complexion appears on their face.

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

Human beings are conceived from water and receive the qi from fire before they become human. When the essence and qi combine, the spirit is born, and then the form is complete. From this we can know that the external form has the appearance of the Five Phases, and also the appearance of birds and beasts. A person with the form of metal does not mind a square face; one with the form of wood does not mind being thin; one with the form of water does not mind being fat; one with the form of fire does not mind a pointed head; and one with the form of earth does not mind a dull complexion. If a person has the form of metal and also the qi and color of metal, he is strong-willed and deep in mind. If a person has the form of wood and also the qi and color of wood, he will have abundant wealth. If a person has the form of water and also the qi and color of water, he will achieve status through literature. If a person has the form of fire and also the qi and color of fire, he will be decisive and quick in action. If a person has the form of earth and also the qi and color of earth, he will have a solid foundation. Therefore, a person with a full figure and steady manner is not necessarily rich but will be noble. A person with a thin face and restless, impetuous manner is not necessarily poor but will die young. As for women, their demeanor should be gentle and charming, and their appearance should be dignified and orderly. If they have these qualities, they will not necessarily be rich but will be noble.

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

Human beings receive the energies of yin and yang, take shape after heaven and earth, and are nourished by the Five Phases. They are the most spirited among all things. Therefore, the head resembles heaven, the feet resemble earth, the eyes resemble the sun and moon, the voice resembles thunder, the blood vessels resemble rivers and lakes, the bones and joints resemble metal and stone, the nose and forehead resemble mountains and hills, and the hair and beard resemble grass and trees. Thus, the head, which represents heaven, should be lofty and distant; the feet, which represent earth, should be square and thick; the two eyes, which represent the sun and moon, should be bright; the voice, which represents thunder, should be resounding; the blood vessels, which represent rivers and lakes, should be moist and nourishing; the bones and joints, which represent metal and stone, should be firm and hard; the nose and forehead, which represent mountains and hills, should be upright and prominent; and the hair and beard, which represent grass and trees, should be luxuriant and refined. These are only general observations. For more detailed analysis, Guo Linzong has another method called "Eight Methods of Observing People."

夫形以養血，血以養氣，氣以養神，故形全則血全，血全則氣全，氣全則神全。是短形能養神，托氣而安也。氣不安則神暴而不安，能安其神，其惟君子乎。窮則神遊於眼，寐則神處於心，是形出處於神而為形之表，猶日月之光外照萬物，而其神固在日月之內也。

The physical body nourishes the blood, the blood nourishes the qi, and the qi nourishes the spirit. Therefore, when the physical body is complete, the blood is complete; when the blood is complete, the qi is complete; when the qi is complete, the spirit is complete. This shows that the physical body can nourish the spirit, but the spirit relies on the qi to be stable. If the qi is unstable, the spirit becomes restless and unsettled. Only the virtuous person can keep their spirit calm and settled. When a person is awake, the spirit dwells in the eyes; when asleep, it resides in the heart. Although the spirit arises from the physical body, it is also the external manifestation of the body, just as the light of the sun and moon illuminates all things, yet the source of the light remains within the sun and moon.

眼明則神清，眼昏則神濁。清則貴，濁則賤。清則臥多而寐少，濁則寐少而寐多。能推其寐者，可以知其貴賤也。夫夢之境界，蓋神遊於心，而其所遊之遠，亦不出五臟六腑之間，與夫耳目視聽之門也。其所遊之界，與所見之事，或相盛而成，或遇事而至，亦吾身之所有也。夢中所見之事，乃吾身中，非出吾身之外也。

If one's eyes are bright, his spirit is clear; if his eyes are dim, his spirit is turbid. A clear spirit indicates nobility, while a turbid spirit indicates lowliness. A person with a clear spirit may lie still for a long time yet sleep little, while a person with a turbid spirit tends to sleep a lot. By observing a person's sleep, one can infer his spirit and thus determine his status. As for dreams, they are the spirit wandering within the mind. Even if it wanders far, it does not go beyond the five zang-fu organs and the senses such as ears and eyes. The realms it reaches and the things it sees are either caused by internal qi movements or by external events. In the end, all these things are originally within the person's own body. The things seen in dreams are all within the body, not outside of it.

白眼撣師說夢有五境：一曰靈境，二曰寶境，三曰過去境，四曰見在境，五曰未來境。神慘夢生，神靜則境滅。夫望其形，或灑然而清，或朗然而明，或凝然而重，然由神發於內而見於表也。神清而和，徹明而秀者，富貴之相也；昏而柔弱濁而結者，貧溝之相也。實而靜者其神安，虛而急者其神慘。

The White-Eyed Chan Master said that dreams have five kinds of realms: the first is the spiritual realm, the second is the treasure realm, the third is the past realm, the fourth is the present realm, and the fifth is the future realm. When the spirit becomes agitated, dreams arise; when the spirit becomes calm, the dream disappears. By observing a person's appearance, some appear carefree and refreshing, some appear bright and clear, and some appear solemn and steady. These are all manifestations of the spirit's activity within. A clear and harmonious spirit, transparent and bright with vitality, indicates a fortunate and prosperous appearance. A dull and weak spirit, murky and stagnant, indicates a poor and humble appearance. A full and calm spirit indicates that the spirit is at peace; a floating and restless spirit indicates that the spirit has become scattered.

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

The seven principles of the divine spirit are each a choice between one and the rejection of another. First, the spirit should be "hidden" rather than "obscured": hidden means subtle and not revealed, while obscured means the spirit is entirely absent. Second, it should be "stable" rather than "stupid": stable means calm and unwavering, while stupid means dull and inflexible. Third, it should be "radiant" rather than "exposed": radiant means the spirit shines forth, while exposed means light-hearted and lacking depth. Fourth, it should be "clear" rather than "dry": clear means the spirit is compelling, while dry means the spirit is lifeless. Fifth, it should be "harmonious" rather than "weak": harmonious means inviting closeness, while weak means easily dominated. Sixth, it should be "angry" rather than "contentious": angry means righteous anger, while contentious means displaying ill temper. Seventh, it should be "strong" rather than "lonely": strong means respected, while lonely means disliked.

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

The poem says: the spirit resides within the body, but the physical eyes cannot see it; qi is used to nourish the spirit, and it is the fundamental basis of life and death. Those with strong qi and harmonious blood have a stable and firm spirit; those with depleted blood and scattered qi will have their spirit escape. Those whose appearance is noble and refined have a clear and bright mind; those with balanced blood and qi have a clear and lucid spirit. The clarity or turbidity of the spirit will be reflected in one's appearance, and this is the most reliable way to determine one's status and rank.

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

A gem hidden in a stone makes the whole mountain radiant; gold contained in sand makes the entire river valley bright. This shows that the most refined essence manifests through appearance and radiates from form. Form represents the substance, and qi fills this substance. The substance becomes grand because of qi. When the spirit is complete and sufficient, the qi is broad and relaxed; when the spirit is calm and stable, the qi is peaceful. His qi remains undisturbed by gains or losses, and his spirit remains unshaken by joy or anger. Such a person has great capacity in virtue and a measured character, being a serious and sincere person who is destined for good fortune.

形猶材有杞梓梗棉荊棘之異，神猶士所以治材用其器，聲猶器聽其聲，然後知其器之美惡，氣猶馬馳之以道善惡之境。君子則善食其材，善御其德，又善治其器，善御其馬，小人反是。其氣寬可以容物，和可以接物，清可以表物，正可以理物。不寬則隘，不利則涙，不剛則懦，不清則濁，不正則偏。視其氣之淺深，察其色之燥靜，則君子小人辨矣。

Let me give a few examples: form is like wood, with distinctions between杞, 梓, 楩, 楠 and brambles; spirit is like a craftsman, who uses his skill to handle wood and tools; sound is like an object, by striking it and listening to its sound, one can judge the quality of the object; qi is like a horse, by driving it along the right path or the wrong path, one can see its nature. A gentleman is good at selecting wood, good at controlling his virtue, and good at making tools and managing horses; a petty person is exactly the opposite. A broad qi can tolerate others, a harmonious qi can treat others well, a clear qi can set an example for others, and a upright qi can manage affairs. Without breadth, one is narrow-minded; without sharpness, one is dull; without strength, one is weak; without clarity, one is murky; without uprightness, one is biased. By observing the depth of his qi and the restlessness or calmness of his complexion, one can distinguish between a gentleman and a petty person.

氣表而舒和而不暴，為福壽之人；急促不均，暴然見乎色者，為下賤之人也。醫經以一呼一吸為一息，凡人一晝夜計一萬三干五百息。今觀人之呼吸疾徐不同，或急者十息，遲者尚未七八，而老肥者大疾，勿其者差遲，故恐古人之言猶末盡理。

The qi that appears externally and is slow and harmonious, not rough or violent, belongs to those who are blessed with fortune and longevity; whereas qi that is rapid and uneven, and violently expressed on the face, belongs to those of low status. Medical texts count one inhalation and one exhalation as one breath. A normal person has 13,500 breaths in a day and night. However, when observing a person's breathing, it varies in speed: those with a quick pace breathe ten times, while those with a slow pace may not reach seven or eight times. Elderly and corpulent individuals breathe particularly fast, while others breathe slightly slower. Therefore, it is likely that the ancients did not fully explain the reasoning behind this.

夫氣呼吸發乎顏表，而為吉凶之兆，其散如毛髮，其聚如黍米。望之有形，按之無跡，苟不精意以觀之，則禍福無憑也。氣出人無聲，目不自察，或臥而不喘者，為之龜息氣象也。呼吸氣盈而身動，主死之兆也。孟子不顧萬鍾之祿，能養氣者也；爭可欲之利，悼悼然房其色而暴其氣者，亦何以論哉。

The breath of a person is revealed on the face, indicating good or bad omens. When it spreads out, it is as fine as hair; when it gathers, it is as small as a grain of millet. From a distance, it appears to have form, but when pressed, there is no trace. If one does not carefully observe, one cannot determine fortune or misfortune. The breath enters and exits without sound, and the person is unaware of it, even when lying down, showing no sign of breathing. This is called the 'tortoise breath' sign, indicating longevity. Conversely, when breathing causes the body to rise and fall, it is a sign of death. Mencius did not value a salary of ten thousand measures of grain, precisely because he was someone who cultivated his spirit. As for those who compete for desires, showing their anxiety on their faces and revealing their breath, what is there to comment on?

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

The poem says: Qi is the fundamental essence of form, and by observing qi one can distinguish between the virtuous and the foolish. The petty person is usually impetuous, while the gentleman is broad-minded. Those whose qi is turbulent will be followed by misfortune, while those whose qi is deep and calm will have abundant blessings. Who can recognize the capacity of the Three Dukes and ministers? It is the ability to hold a broad mind and to contain much, like a deep and profound abyss. Liu Zhuang said: From the hairline down to the Chengjiang point, the qi on both sides is divided into a total of 125 parts; as for moles, they are merely auxiliary references. One must also look at whether the bones and qi are well formed and beautiful, for that is the key.

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

The Five Phases are dispersed and generate all things; human beings exist above all things, and sounds should be distinguished according to the five tones. The sound of wood is clear, bright, high, and smooth, vigorous yet harmonious; the sound of fire is restless and fierce, like the sound of flames burning; the sound of metal is harmonious and not scattered, moist and not dry, like the sound of reed pipes or jade chimes; the sound of water is round and clear, urgent and smooth, giving the feeling of being unimpeded (the original text is missing the section on the sound of earth, only four tones are listed here). Sounds that harmonize with one's physical form and nature bring good fortune, while sounds that conflict with one's physical form and nature bring misfortune—for example, a person with a wooden constitution who produces a wooden sound is auspicious, while a person with a wooden constitution who produces a metal sound is inauspicious.

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

A person's voice is like the sound of a bell or drum: a large instrument produces a loud sound, while a small one produces a short sound. A person with a clear spirit has harmonious energy, and harmonious energy produces a smooth and resonant voice, which is deep and smooth. A person with a turbid spirit has urgent energy, and urgent energy produces a restless and slightly hoarse voice. Therefore, the voice of a nobleman originates from the 'Dantian' (one inch below the navel), connecting with the entire body's breath, and is transmitted outward as a unified whole. The Dantian is the root of the voice, and the tip of the tongue is its manifestation; a deep root produces a heavy voice, while a shallow root produces a light voice. Thus, the voice originates from the root and is expressed through the surface.

若夫清而圓，豎而亮，緩而烈，急而和，長而有力，勇而有節，大如洪鐘騰韻、龜鼓振音，小如玉水流鳴、琴徵奏曲，見其色則粹然而後動，與其言久而後應，皆貴人之相也。

As for the voice being clear and resonant, upright and loud, gentle yet strong, urgent yet harmonious, long and powerful, vigorous yet measured; large sounds like the lingering echo of a great bell or the booming of a toad drum, small sounds like the tinkling of spring water or the melody of zithers and zithers; looking at his expression, it is first pure and calm before any movement, and when he speaks, he responds after a pause—these are the characteristics of a nobleman.

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

Small people speak with their tongues, their voices quick and short, not carrying far. When they are in a hurry, their voice becomes hoarse; when they speak slowly, it becomes dull and blocked. If they want to speak low, it sounds muffled; if they want to speak high, it sounds restless. When their voice becomes loud, it disperses, and when it disperses, it breaks. Sometimes their tone is uneven, though loud, without rhythm. Sometimes they shout with their eyes wide open, their speech chaotic and scattered, lacking depth. Sometimes it sounds like a broken gong or a tired drum, or like a cold crow feeding its young, or like geese and swans crying. Sometimes it sounds like a sick monkey calling for a mate, or a lone goose losing its flock. It may be as fine as a worm's hum, or as wild as a strange cry at night. There are also sounds like a dog barking or a sheep bleating. These are all signs of poverty and shallow character.

男有女聲單貧賤，女有男聲亦妨害。然身大而聲小者凶，或於溼而不齊，謂之羅網聲；大小不均，謂之雌雄聲。或先遲而後急，或先急而後遲，或聲未止而氣先絕，或心未舉而色先變，皆賤之相也。

A man who speaks in a woman's voice is indicative of loneliness and poverty; a woman who speaks in a man's voice also indicates harm and conflict. A tall person with a weak voice is ominous. A voice that is uneven in dryness and moisture, inconsistent and irregular, is called "Ruanwang sound"; a voice that fluctuates between loud and soft is called "Cixiong sound." Additionally, those who speak slowly at first and then quickly, or quickly at first and then slowly, or whose breath comes before their words are finished, or whose facial expressions change before they can speak their thoughts—these are all signs of low character.

夫神定於內，氣和於外，然後可以接物，非難言有先後之敘，而色亦不變也。苟神不安而意不和，則其言失先後之敘，辭色撓矣，此小人之相也。

The spirit is stable within, and the energy is harmonious outside, only then can one interact with others. Speech follows a proper order and does not appear difficult, and the face remains calm. If the spirit is restless and the mind is not in harmony, then speech becomes disordered, and both words and expression show confusion. This is the appearance of a petty person.

夫人票五行之形，則氣聲亦配五行之象也。故土聲深厚，木聲高唱，火聲焦烈，水聲緩急，金聲和潤。又曰：聲輕者斷事無能，聲破者作事無成，聲濁者謀運不發，聲低者鹵鈍無文。清吟如澗中流水者，極貴；發聲溜亮自覺如甕中之響者，主五福全備之人也。

Human beings, having received the forms of the Five Phases, have voices that correspond to the images of the Five Phases: the voice of earth is deep and solid, the voice of wood is high and resonant, the voice of fire is fierce and intense, the voice of water is sometimes slow and sometimes quick, and the voice of metal is harmonious and moist. It is also said that those whose voices are light and floating cannot make decisive decisions, those whose voices are broken cannot achieve results in their undertakings, those whose voices are turbid cannot carry out their plans, and those whose voices are low and dull are coarse and lack literary grace. Those whose voices are clear and melodious, like mountain streams, are extremely prosperous. Those whose voices are smooth and loud, as if coming from a large jar, are destined for longevity, wealth, health, virtue, and a peaceful death, possessing all five blessings.

聲小亮高，賢貴之極；語聲細嫩，必主貧寒，兼須危困。女人雄聲，終身不榮，良人早強，虛有夫名。男子雄聲，妨須多兒女，聲急切妨夫一絕。

A voice that is small but clear and high-pitched indicates a person of great virtue and high status. A voice that is delicate and weak suggests poverty and hardship. Women with a strong, masculine voice will not achieve honor in their lifetime, their husbands will die early (the phrase 'good husband dies early' should be 'good husband dies early'), and they will be left with the name of being married but without a husband. Men with overly harsh voices will suffer from the misfortune of having many children. Women with sharp, urgent voices will harm their husbands and eventually lead to the end of the marital relationship.

詩曰：木聲高唱火聲焦，和潤金聲最富撓。土語卻如深甕裡，水聲圓急又飄飄。貴人音韻出丹田，氣實喉寬響又堅。貧賤不離唇舌上，一生奔走不堪言。

The poem says: The sound of wood is high and resonant, the sound of fire is fierce and intense, and the sound of metal that is harmonious and moist is most rich and full; the sound of earth is like coming from a deep jar, while the sound of water is round, quick, and elusive. The voice of a nobleman originates from the lower abdomen, with full breath and a wide throat, producing a loud and solid sound; the speech of the poor and lowly always relies on the superficial power of the lips and tongue, and throughout their lives they are busy and weary, their words being pitiful.

聲大無形，托氣而發，賤者浮濁，貴者清趣。太柔則怯，太剛則折。隔山相聞，圓長不缺，斯乃貴人，遠見風節。

Sound may be loud but has no form; it is produced through qi. The voices of the lowly are shallow and muddy, while the voices of the nobleman are clear and melodious. If a voice is too soft, it appears timid; if too strong, it is easily broken. If the sound can be heard across mountains, round and continuous without break, this is the voice of a nobleman, revealing his character and integrity from afar.

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

The characteristics of a wealthy appearance are: a solid body shape, calm spirit, clear breath, high and resonant voice, broad eyebrows, thick ears, red lips, straight nose, square face, thick back, upright waist, smooth skin, hanging abdomen, even and strong teeth like ox teeth, and steady gait like a goose's step. These are all signs of wealth and prosperity, indicating youthful vigor and abundant wealth. The characteristics of great wealth are: large and fleshy ears, a straight nose like a signpost, a round nose tip like a hanging jade disc, dark face color and pale body color, three prominences on the back like mountains, a voice like a distant bell, broad back and flat chest, large and hanging abdomen, thick scalp. These indicate great wealth. The characteristics of moderate wealth are: equal proportions in the three sections of the face, the five mountains converging toward the center, the five places that should be long are long, the five places that should be short are short, the five places that should be exposed are exposed, eyes like the phoenix's eyes, and a voice like a ringing bell. Those who possess this appearance are destined for moderate wealth.

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

The criteria for a noble appearance are: dark complexion with white body color, rough face skin but fine body skin, short legs but long hands, small stature but loud voice, the flesh mound under the thumb (dragon) covering the flesh mound under the little finger (tiger), short face but long eyes, no body odor but a pleasant scent, and horns growing on the head with a slightly flat top—these are all signs of nobility. If a person has these features, they will achieve high official positions and great success in their careers. For supreme nobility, the head should resemble a tiger, the lower jaw like a swallow, the forehead with prominent sun and moon angles, a straight rhino bone running from the forehead to the top of the head, steady and bright eyes, a high forehead (like a phoenix's gate) reaching toward the sky, hands hanging down past the knees, a large mouth capable of holding a fist, a tongue extending to the nose tip, walking with the steps of a tiger and dragon, and a pair of phoenix eyes—this is the appearance of supreme nobility.

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

The middle rank of noble appearance is: the mustache is hard and straight like an iron thread, the ears are white and surpass the face color, the eyes are black like a point of lacquer, the upper body is long and the lower body is short, the mouth is square like the character 'four', there are thirty-six teeth, and the mouth shape resembles a dragon swallowing a tiger's mouth — this is the appearance of a middle-ranking noble. The lower rank of noble appearance is: the forehead is high, the chin is round and square, the urine is in the form of pearls without scattering, the stool is formed and fine, the teeth are white and large, the eyebrows are sparse and clear, the eyes are refined, the corners of the mouth are like the bow's tip lifted upward, and the lip color is red like a pearl — this is the appearance of a lower-ranking noble.

腰圓背厚者富貴。有粱柱，左右爵起，口方，而地閣方圓，四維有朝拱者，主富之相。氣色潤秀，身體細膩，面正平滿，背格吉怪清奇者，主富。手背厚，行立坐食端正者，主富。精神秀異，舉止沉重者，主富相也。

A person with a thick waist and broad back is destined for wealth. A nose that stands straight like a pillar, with prominent cheekbones on both sides, a square mouth, and a round and square chin, with all four sides converging towards the face, indicates a wealthy appearance. A radiant and clear complexion, smooth and delicate skin, a properly shaped and full face, and a clear and distinct bone structure on the back signify wealth. Thick hands and wrists, and proper posture when walking, standing, sitting, or eating, also indicate wealth. A person with outstanding spirit and steady manner of movement is also considered to have the appearance of wealth.

官貴口訣：看官員，在限有神，有骨聳諸皆異常人。身短而面長者貴，面方限長者貴，肩背重厚者貴，頭有角骨者貴，面有骨格者貴，風目龍儲者貴。攝有角起，聲音清亮，耳白如面，額有頭稜者貴。鬍鬚似鐵，手足似玉，不貴而富。

The official and noble divination formula says: To determine if a person can hold an official position, one should look at whether there is a spirit or prominent bone structure in the areas of their destiny and life cycle. These features should be different from the ordinary. A short body with a long face is auspicious, a square face with long eyes is auspicious, thick shoulders and back are auspicious, a head with bone horns is auspicious, a face with bone structure is auspicious, and eyes like a phoenix and eyes like a dragon are auspicious. Prominent bones on the forehead, clear and bright voice, white ears like the face, and a forehead with a ridge bone are auspicious. Hard beard like iron wire, and white and smooth hands and feet like jade are also auspicious, even if one is not noble, they will be wealthy.

顴骨重貫耳者壽。命門光澤者壽。項下有皮如條者，長壽之相也，雙條妻皆老，一條則孤。人中著齒而齊者福壽。喉音高者，臥而不喘，謂之龜息，乃壽相。顴骨相連人耳後，骨高起年壽上不陷者，主壽耳，是木星又為壽星。山根上正直者主福壽。

The criteria for a long life are: thick and wide cheekbones extending to the ears indicate longevity; bright and lustrous color at the area before the ear indicating life; a hanging skin fold below the neck signifies a long life; two hanging folds indicate that both wife and husband will live to old age; one fold indicates loneliness. A straight and even philtrum facing the teeth indicates both fortune and longevity. A high voice in the throat and no audible breathing when lying down is called 'turtle breath,' which is a sign of longevity. Cheekbones connected to the back of the ears, with high bone structure and a flat nose bridge without depression on the year and life lines, indicate a long life; the ear belongs to the planet of wood, also called the longevity star. A straight and upright root of the nose indicates both fortune and longevity.

耳後有骨名壽星骨，生豐起者長年。腦後三玉枕如果栗者福壽。鼻粱隆起者壽柏。食物急登涸緩者壽。五嶽豐隆，法令分明，眉有長毫，項有餘皮，額有橫骨，面皮寬厚，聲音清響，背肉負厚，胸前平闊，齒齊堅密，行坐端莊，兩目有神，耳有長毫，鼻粱高聳，以上皆壽相，與十壽同看也。

There is a bone behind the ears called "Shouxing Gu" (Longevity Bone); if it is full and prominent, it indicates a long life. Three jade-like bones at the back of the head, shaped like chestnuts and full, indicate good fortune and longevity. A prominent nose bridge signifies longevity. Eating seems hurried but swallowing is calm and composed, which also indicates a long life. Additionally, if the five mountains (mountain-like features) are prominent, the lines on the face are distinct, there is a long hair on the eyebrows, there is extra skin below the neck, there is a horizontal bone on the forehead, the face is broad and thick, the voice is clear and bright, the back has thick flesh as if carrying something, the chest is flat and wide, the teeth are neat and dense, the posture is upright and steady, the eyes are bright and spirited, there are long hairs in the ears, and the nose bridge is high—these are all signs of longevity. One should refer to the "Ten Longevity Features" listed in the physiognomy books to see if they are all present.

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

The rules of the Fu Shou Ge are: if the eyebrows are longer than the eyes, it indicates marrying a wife who is beautiful and wise. If the eyebrows are like a new moon, it suggests intelligence and the ability to achieve success in scholarly pursuits. If the face shows a harmonious and pleasant expression, it indicates being respected by elders and receiving support from female relatives. If all the facial features (ears, eyebrows, eyes, nose, mouth) are harmoniously directed towards the face, it indicates achieving success in endeavors and being stable in one's position. If the left and right ears (representing the stars of gold and wood) are bright and complete, it indicates good fortune and salary, as well as receiving wealth from afar. If the eyes are clear and slender, it indicates harmony with noble people and having wealth, longevity, and official rank in abundance.

正面開敷，城郭端正，眼光不疏，五拱六滿，三處平闊，三光五澤。成敗不足格：地角尖削者，主成敗；骨節組惡，面上塵埃，面赤氣黑，行步擺搖者，主成敗；鼻露梁者主耗散。進格例：紅黃不改，五嶽光華，氣和色潤，氣宇軒昂，五星朝拱，四瀆無傾。

"Cheng Ge" refers to a face that is broad and open, with a well-defined ear shape, bright eyes that do not scatter their light, the five mountains surrounding and supporting, the six organs full and plump, the three parts of the face level and full, and three areas on the face shining and five areas moist and lustrous."Cheng Bai Bu Zu Ge" refers to a face with a sharp and narrow chin, indicating constant ups and downs in life; rough bone structure, a face that looks dusty, a red face but dark complexion, and a wobbly gait, which also indicates constant ups and downs; a nose with prominent bones indicates the loss of wealth."Jin Ge" (a sign of rising fortune) refers to a constant presence of red and yellow colors, the five mountains shining, a harmonious and smooth appearance, a lustrous complexion, an imposing bearing, the five stars converging, and the four rivers (ears, eyes, mouth, nose) not sinking.

退格例：額上斷紋，口眼偏斜，背皮單薄，氣色塵昏灰色如黑，城郭欠明，鼻露土流，齒牙不齊，印堂穿破，兩耳焦黑。動格例：耳反無輪，山根無肉，面無城郭，上短下長，身長項長，三尖六肖。散格例：雙眉尾散，兩耳無弦，面無城郭，鼻頭仰露，四大空亡，面皮急繃，氣色煙塵，紋破痣侵。通達口訣：滿面光潤者發達，紅黃滿面者發財，氣體克越者發福，神氣清爽者發福也。

"Retreating Pattern" (a sign of declining fortune) is: there are broken lines on the forehead, the mouth and eyes are crooked, the skin on the back is thin, the complexion is dull and dark gray, the outline of the ears is unclear, the bridge of the nose is exposed and the tip of the nose droops, the teeth are uneven, the area between the eyebrows is pierced by lines, and the ears are black and dry. "Moving Pattern" (a sign of a life full of upheaval) is: the earlobes are inverted without proper ear structure, the root of the nose lacks flesh, the face lacks definition, the upper body is short and the lower body is long, the body is long with a long neck, three parts are sharp and six parts are narrow. "Dispersing Pattern" (a sign of dispersing wealth) is: the eyebrows end in a scattered manner, there is no earlobe structure on the ears, the face lacks definition, the nose is upturned and exposed, there are four major void areas, the facial skin is tight and tense, the complexion resembles smoke and dust, the lines are damaged, and black moles encroach. The "Passage of Smooth Communication" says: those with a bright and smooth face will achieve success, those with a red and yellow complexion will gain wealth, those whose spirit and body are in harmony and exceed the ordinary will become prosperous, and those with a clear and refreshing spirit will also become prosperous.

手足細膩，一生清閒；面皮滑澤，一生安樂；眉毛疏淡，一生清閒；骨格清雅，一生安寧；神清氣和，一生聰慧。穩厚格：形貌端謹，言語詳細，作事有始有終，氣宇寬和，精神不露，部位無傷，穩厚端重，方正公平，近君子遠小人。

The appearance of a person who is peaceful and content is: those with smooth and delicate skin on their hands and feet will live a life of ease; those with smooth and moist facial skin will live a life of comfort; those with sparse and light eyebrows will live a life of ease; those with clear and refined bone structure will live a peaceful life; and those with clear spirit and harmonious energy will be intelligent throughout their lives. The "Steadfast and Thick" pattern is: having a dignified and cautious appearance, speaking in a thorough and detailed manner, acting with persistence and completion, possessing a broad and gentle temperament, with a reserved and restrained spirit, and no injuries on any part of the face. Such people are steady and sincere, upright and principled, fair-minded, able to associate with gentlemen and avoid petty people.

目秀神清主聰明，肉皮細滑主聰明，指甲尖秀主聰明，耳有輪廓主聰明，眉毛疏秀，齒白而齊，骨格清楚，主聰明。愚頑庸懶：神昏昧者愚頑，面骨橫粗者愚頑，耳前闇昧者慵懶，眉重濁者性懶，氣濁者愚魯之漢。

The appearance of a clever and bright person is: clear and bright eyes with a clear spirit indicate intelligence, smooth and delicate skin indicate intelligence, sharp and elegant fingernails indicate intelligence, and ears with distinct inner and outer contours indicate intelligence; if further accompanied by sparse and elegant eyebrows, white and even teeth, and clear and distinct bone structure, it also indicates intelligence. The appearance of a dull and lazy person is: a dull and dim spirit indicates dullness, a broad and coarse facial bone structure indicates dullness, a dark coloration around the ears indicates laziness, thick and turbid eyebrows indicate a lazy nature, and a turbid breath indicates a dull and rough person.

眼中如火主剛強，面上青容冷麵主狠癖，眼有三角面肉橫主剛強，唇高嘴超主性剛，眼白多主性癖。伎巧：眉毛纖細，重重技藝；眉中黑子，必有伎倆；鼻廣面長，伎倆非常。

The appearance of a strong and fierce character is: those with red eyes like fire are naturally strong-willed; those with a pale face and a cold expression are cruel and reclusive; those with a triangular eye and fleshy cheeks are strong and fierce; those with upturned lips and a protruding mouth are stubborn and inflexible; those with a lot of white in their eyes are peculiar and eccentric. The appearance of someone with skills is: those with fine eyebrows are skilled in many arts; those with a black mole on their eyebrows have a particular talent; those with a broad nose and a long face have extraordinary skills.

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

The twelve forms of loneliness are: those with heavy bones are lonely; those with large earlobes, connected eyebrows, thick eyebrows, and thick side hair are lonely; those who sweat in winter are poor and lonely; those with eardrums turned outward are lonely; those with an overly prominent heavenly bone on the forehead are lonely; those whose joints make noise when moving are lonely; those with loud voices like thunder are lonely; those with body odor are lonely; those with a sunken chin are lonely. It is also said that those with sharp peaks on the cheekbones are lonely, those with downturned corners of the mouth are lonely, and those with eyebrows spread like the character 'eight' are lonely.

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

The诀 for夭亡 says: those with much flesh but no bones are short-lived (the "Heaven" here refers to "夭亡"). In addition, those with dull eyes, small and low ears, weak tendons and bones, lacking spirit and vitality, long bodies with short faces, tight skin, a sunken back, a red and bright face like peach blossoms, and a limp gait with a slanted body—all these should be viewed together with the following "Ten Signs of夭亡" in the "夭相歌." The诀 for困窘 says: those whose faces are full but often show worry will be poor all their lives; those whose faces look dusty are poor; those with thin backs face many difficulties; those with exposed nostrils cannot accumulate wealth; those with dull and blocked qi color face many obstacles; and those with unstable spirit face many troubles.

結喉露齒，眼下無肉，淚堂深陷，人中紋理，人中黑子，山根斷折，魚尾枯陷，顴骨枯禞，眼帶桃花，口如吹火，嘴如臥蠶，穿破兩耳反掀，眼下淚痣，眼下又如荔枝色者，皆刑剋也。克父母：左偏損父，右偏損母，二處有疤痕、露齒結喉損父，陰氣重者。

The physical signs indicating a person will suffer from criminal punishment or harm to their relatives are: a prominent Adam's apple, protruding teeth, lack of flesh beneath the eyes, deep hollows beneath the eyes, a line running through the middle of the face, a black mole in the middle of the face, a broken mountain root, sunken and thinning corners of the eyes, dry and withered cheekbones, eyes with a pinkish hue, a mouth curled up as if blowing fire, a mouth swollen like a sleeping silkworm, ears pierced by scars and turned outward, and a mole beneath the eyes. These signs indicate harm to the Six Relations. The signs indicating harm to parents are: a left-side tilt on the forehead indicating loss of the father, and a right-side tilt indicating loss of the mother; those with scars in these areas, protruding teeth, and a prominent Adam's apple also indicate loss of the father; and those with excessive darkness on their face also indicate harm to the parents.

兩顴骨凸露主克三妻。山根有橫紋克三妻。魚尾枯陷克頭妻。眉重壓眼克妻。山根限克妻。結喉露齒克妻，害子。眉中有痣妨妻。面如面袋克妻，妨子。羊紋者刑妻，一紋刑一妻，兩紋下低刑三妻。

The aspect indicating harm to wife and concubines is: if the two cheekbones are prominent and visible, it indicates harm to three wives; if there is a horizontal line on the root of the nose, it indicates harm to three wives; if the corners of the eyes are dry, thin, and sunken, it indicates harm to the first wife; if the eyebrows are thick and pressing down on the eyes, it harms the wife; if there is an obstruction on the root of the nose, it harms the wife; if the Adam's apple is prominent and the teeth are exposed, it harms both the wife and the children; if there is a mole on the eyebrows, it harms the wife; if the face is loose like an empty bag, it harms the wife and the children; if there are horns-like lines at the corners of the eyes, it harms the wife, with one line harming one wife, and two lines that slope downward harming three wives.

左目小損妻。眼尾有紋克妻，三紋克三妻。左眼角下神光之位青色者，主七旬內主難為妻子；黑子者主生離。華蓋骨重，眼尾紋長，魚尾枯，山根痣斑麻，三次作新郎。

The left eye being small indicates loss of wife; a line at the end of the eye indicates harm to wife, and three lines indicate loss of three wives. If the area called "Shen Guang" at the lower corner of the left eye shows a blue color, it indicates that the wife will have trouble within seventy days ("qixun" refers to seventy days). If there is a black mole in this area, it indicates separation from the wife. If the bone called "Huagai" on the forehead is too prominent, the line at the end of the eye is long, the fish tail is thin and dry, and there is a mole, spot, or freckle on the mountain root, then one will have to remarry three times in life.

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

The characteristics indicating the剋 of children are: tear marks below the eyes indicate the剋 of children; a crooked philtrum indicates the剋 of a son; ears without clear contours indicate punishment; a broken mountain root indicates the剋 of children; a high and sharp philtrum indicates the剋 of children. The area around the eyes and the lower part of the face should not have scars, markings, or black moles. A square and straight nose, a thin and sharp nose bridge that is exposed, a recessed chin, and excessive yin energy indicate only daughters and no sons. A thick back but undefined spinal bones, a low head, slow steps, and a voice like a wolf howling or a tiger roaring indicate imprisonment and punishment.

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

The rules for the "Lonely God Pattern" are: if there is a sharp peak on the cheekbones, it indicates loneliness and no children; even if there are children, they are adopted (a "mengling child" meaning a foster son). In any case, it is a sign of being unable to rely on others. If the ears lack the ear strings and the root, it indicates separation from parents and spouse, loss of property, and an inability to maintain ancestral wealth. If the face lacks a harmonious appearance, it indicates having a wife but no children, being distant from parents, and having no support from the Six Relations. If the eyebrows have prominent ridges, it indicates marrying three wives, breaking ancestral fortune, being unkind to others, having a chronic illness, and being stubborn and easily angered. If there is no flesh beneath the eyes, it indicates that children may suffer misfortune, and even if there are children, they are not helpful; such a person is unkind and has a petty, narrow-minded nature.

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

The "Guaxu Ge" pattern indicates that a person lacks a healthy complexion, showing they are difficult to get along with, have a poisonous heart, love to take advantage, and act in a way that causes discord. They often bring trouble and are lonely, having a wife but no children. They neglect the elderly and children, leading to disharmony among the six relations. Even when helping others, they are not appreciated. If the eyebrows are constantly furrowed and do not relax, it suggests early injury leading to loneliness, and even without harming the wife, there will be punishment from the daughter. If the eyes are often filled with tears without crying, it means harm to the wife and children, and a lonely old age. Having eyes that are constantly watery leads to eventual downfall.

頭尖項大，主人牢獄之分，救急無定。面小鼻大，主守空房，為事顛悔，才祿俱滯。鬚拳鬢卷，主人兇暴性狠毒。鼻樑橫起，主與朋友難交，性嚴難犯。

The person with the "Wang Shen Ge" (Wang Shen Pattern) has a pointed head and a thick neck, indicating a tendency towards imprisonment or legal troubles, and lacks clear judgment when facing urgent difficulties. Those with a small face and a large nose are likely to be isolated and live alone, often regretting their actions, with their abilities and income blocked. Those with curly mustaches and twisted hair at the temples are usually fierce and cruel in nature. Those with a bump on their nose bridge have difficulty getting along with friends, are strict in character, and are not easily offended.

眉骨枯稜，主妻子難為，六親水炭，主性情不常。鼻樑尖薄，主殺妻害子，其心最毒，孤單相。服深無肉，主人奸詐便宜，早年父母不得力，兄弟分離，財壽不足。喉下結高，主傷妻子，壽命不長。

The pattern of劫杀 is characterized by a thin and bony brow bone with sharp edges, indicating difficulty in keeping a wife, and the six relations being mutually incompatible, with a fickle and changeable nature. A sharp and thin nose bridge suggests harm to the wife and children, with a very cruel heart, indicating a lonely appearance. Deep eye sockets with little flesh around them indicate a deceitful and greedy nature, with lack of support from parents in early years, separation from brothers, and deficiency in wealth and longevity. A prominent Adam's apple indicates harm to the wife and children, and a short lifespan.

面多漏氣，主作事犯重，妻子重見，亦主離親相。眉眼不朝，主為人六親不和。口角下垂，主為人愛便宜。齒亂牙疏，主骨肉不和，陰人不和。星辰不拱，主背祿奔波，無成無立。眉目雜亂，主有人口生離死別，百事無成。

The Six Clashes pattern indicates that the face's color and appearance are scattered and not concentrated, suggesting that one's efforts are repeated and unproductive, and that the spouse may need to remarry, leading to separation from relatives. If the eyebrows and eyes do not align properly, it indicates disharmony among the six relations. If the corners of the mouth droop, it suggests that the person tends to take advantage of others. If the teeth are uneven and sparse, it indicates disharmony with family members and also with female relatives. If the various stars on the face (ears, eyebrows, eyes, nose, mouth) do not converge towards the face, it suggests that one will not be fortunate in terms of salary or position, will be constantly moving, and will achieve nothing, lacking stability. If both eyebrows and eyes are disordered, it indicates that there will be separation or death within the family, and nothing will be accomplished.

鼻尖齒亂，主自家不睦不和，陰人不得不力之相。懸針梁露，主兄弟分離，父母隔各，持刀弄。肉露肉橫，主為人反面無情，為事不仁，女人主孤。

The Six Harm Pattern indicates that someone with a pointed nose and uneven teeth will have discord within the family and lack support from female relatives. If there is a hanging needle mark on the forehead and the bridge of the nose is exposed and bony, it signifies separation from brothers, estrangement from parents, and involvement in weapons. Those with prominent bones and harsh features on their face are untrustworthy, cruel, and unkind; women with such features are likely to be lonely.

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

The Huagai pattern indicates that if there is a horizontal wrinkle on the forehead, it signifies hardship and toil in childhood, marrying late and having children late, and being lonely. If the upper eyelid reveals the eye socket, it suggests possessing skills but using them to dominate others, and being stingy. If the nose is full and wide, it indicates a kind-hearted person who loves Daoist practices, but who progresses slowly in their endeavors. If the bone on the forehead is high, it signifies a long life free from plague, but it may cause harm to the wife.

印堂上穿，主持刀把斧，性重別祖離宗之人。鼻露尖薄，主田宅破耗，屋宅破財，限行到此必危。鼻樑劍脊，主六親水炭，三十六九一厄，末年田園耗散。兩眼昏沉，主一世貧窮，奔波勞碌，妻離子散。

The pattern of the lamb's knife breaking the family is: when the imprint hall is pierced straight upward by a straight line, it indicates that this person is engaged in a profession involving cutting and chopping tools, has a heavy and gloomy disposition, and is someone who leaves his ancestors and departs from his original family. If the nose is exposed, sharp, and thin, it indicates damage and loss of property, broken houses, and financial loss; when one reaches this period in life, there will certainly be danger. If the bridge of the nose is as thin as a sword's spine, it indicates that the six relations are like water and fire that cannot coexist, and there will be calamities at the ages of thirty-six and thirty-nine, with property and land being depleted in old age. If both eyes are dull and lack luster, it indicates a life of poverty, constant toil, and separation from wife and children.

魚尾偏虧，主小人不足妻子，刑剋財散。面如洗光，主自破家產，一世貧窮。皮薄繃鼓，主人無壽，一生財祿不聚，奔波勞碌之相。灰土塵蒙，主為人死無所歸。

Those with a slanted and diminished tail of the eyes indicate a lack of capacity and an inability to form a harmonious relationship with their spouse, leading to conflicts and financial loss. Those whose faces are smooth and shiny, as if washed, show a complete loss of family wealth and a life of continuous poverty. Those with thin and taut skin, like a drumhead, suggest a short lifespan and an inability to retain wealth or fortune, indicating a life of constant toil. A dull and gray complexion, as if covered with dust, indicates that the person will have no place to return to after death.

額尖為天空：額尖繃鼓，官貴無分，祖業難招，主孤，刑父母有傷，五十不齊，五十以前凡事不吉利也。頦削為地空：無地角，主晚歲孤寒，妻子難為，無結果之處，夫妻隔各，六親不和，此為平常之相也。

There are ten major voids on the face. The first is a sharp and narrow forehead called "Sky Void": a person with a sharp and tight forehead that protrudes is unlikely to have official status or noble connections, finds it hard to bear ancestral property, is prone to loneliness, and may suffer from injuries to parents; before the age of fifty, all matters are disorderly and inauspicious. The second is a thin and narrow chin called "Earth Void": a person without a chin (earth palace) will be lonely and poor in old age, have difficulty keeping a wife, find nothing accomplished in all affairs, have a rift between husband and wife, and have discord among the six relations. This is just an ordinary appearance.

天倉陷為一空：此空主食祿淺薄，主人齊戒，口腹淺薄，得祖業難招，奔波晚景，辛苦之相也。面無城廓為一空：此相大忌，主人無成，虛花無壽而無略，亦無祖業之人，此為平常之相也。山根陷為一空：此空主人離祖，六親無力，骨肉無情，兄弟隔各，為人少力也。

Third, a concave Heavenly Granary indicates an absence: this absence signifies a shallow fortune, a life of hardship akin to eating vegetarian food, with meager sustenance, an inability to bear ancestral property, and continued toil in old age, indicating a hardworking disposition. Fourth, the absence of facial contour indicates an absence: this is a major concern, indicating failure in all endeavors, being superficial without longevity or strategy, and being unable to inherit ancestral property, indicating an ordinary disposition. Fifth, a concave mountain root indicates an absence: this absence signifies leaving behind ancestral property, with the Six Relations unable to provide assistance, lack of affection among family members, estrangement among siblings, and a lack of strength in the person.

風門露為一空：此空當主財散，六親隔各，夫妻不能諧老，莊田祖業，主有破難存也。須不過後為一空：此空主為人費力，朋友無情，財帛破耗，主其子孫不得力之相也。

Sixth, if the ear hole (Wind Gate) is exposed as an empty space: this empty space indicates dispersal of wealth, separation among the Six Relations, and the couple not being able to live together until old age. The family estate and ancestral property will all be ruined and difficult to preserve. Seventh, if the beard does not grow to the back of the ear as an empty space: this empty space indicates that one's efforts in doing things are in vain, friends are unfeeling towards him, wealth is lost, and also the descendants are not reliable.

耳無弦根為一空：此空之相，主人破祖離宗，身無居住之地，財祿耗散無成，亦無結果之相也。後無鬚為一空：此空主孤刑，晚景貧寒，衣食困乏，決無妻子；若有，定是虛花，到頭一場辛苦，此為賤相也。

Eighth, if the ears have no earlobe and no root, it is an empty space: people with this appearance will lose their ancestral fortune, leave their family, have no place to settle, and will waste their wealth and blessings, achieving nothing and ending in failure. Ninth, if there is no beard growing below the ears (at the temples), it is an empty space: this indicates loneliness and conflicts, poverty in old age, hardship in clothing and food, and certainly no wife; even if there is a wife, it will be a futile effort, resulting in a life of hard work with no real reward, which is a sign of low status.

人行如醉為一殺，鼻曲者為二殺，面如散麻者為三殺，面如菇萎為四殺，眉濃為五殺，豺聲為六殺，聲高為七殺，寅申戊為八殺，口闊為九殺，眼人為十殺。

The Ten Killings are ten types of ominous appearances: walking unsteadily as if drunk is the first killing; a bent nose bridge is the second killing; facial lines scattered like tangled hemp is the third killing; a pale complexion like dried mushrooms is the fourth killing; overly thick eyebrows is the fifth killing; a voice like a jackal's howl is the sixth killing; a high-pitched voice is the seventh killing; being born in the years of Yin, Shen, or Xu, which are positions of punishment and clash is the eighth killing; an overly wide mouth is the ninth killing; and sunken eyes are the tenth killing.

斜視者多詐。門尖唇薄者多妄。冷笑無情多詐。偷視不正多詐。視上顧下多詐。妄說語言如太急者多詐。牙齒疏者多詐。又曰：鼻尖毫出，眼細視低，口角高低，步履縱橫，行步不勻，腳走高低多詐。

The appearance of a deceitful person is: those who look at others with slanted eyes are often deceitful; those with thin lips and a pointed mouth are often fickle; those who smile coldly without any sincerity are often deceitful; those who look sideways at people and have improper eye gaze are often deceitful; those who look up and down alternately are often deceitful; those who speak recklessly and too hastily are often deceitful; those with sparse teeth are often deceitful. It is also said that those with a sharp nose and exposed nasal hairs, small eyes with downward gaze, uneven corners of the mouth, and a wobbly gait with uneven steps and one foot higher than the other are often deceitful.

升斗滿，部位中正，印堂開闊，諸部圓滿，鼻竅微露，陰德眼上下堂有黃氣，臥蠶出見，印堂黃氣，精舍黃氣，帶令地角朝天，耳有輪廓朝水，口有稜角，眼帶桃花眉如線，又如新月，久視意氣可人。

The appearance of a broad-minded and magnanimous person is: the area above the eyebrows, known as 'sheng dou' (the sides that are full), is full and round, each part is properly positioned and centered, the area between the eyebrows is wide and open, the face is full and harmonious, the nostrils are slightly visible without being overly upturned; those with Yin Virtue have a yellow glow in their eyes and under the eyes, the flesh under the eyes is prominent, the area between the eyebrows shows a yellow glow, and the area beside the eyes, known as 'jing she', also shows a yellow glow; in addition, the eyebrows are fine like threads, curved like a new moon, the eyes have a slight moistness resembling peach blossoms, the mouth corners have a distinct edge, and the chin is upturned. Such a person, the longer you look at them, the more you find their demeanor approachable and pleasant.

鼻如鷹嘴者多貪，心狡。眼紅者多貪，心毒。眉卓者多貪。嘴尖者多貪。鼻勾者多貪。勞碌格：眼長多勞碌，骨粗多勞碌，面如馬面驢唇勞碌，眉重氣弱者勞碌，魚尾紋多者勞碌。

The appearance of greed and deception is: those with a nose like an eagle's beak are greedy and cunning; those with red eyes are greedy and poisonous; those with straight eyebrows are greedy; those with a pointed mouth are greedy; those with a hooked nose bridge are greedy. The appearance of toil is: those with long eyes are prone to hard work; those with thick bones are prone to hard work; those with a long, horse-like face and thick, donkey-like lips are prone to hard work; those with thick eyebrows but weak breath are prone to hard work; those with many wrinkles at the corners of the eyes are prone to hard work.

耳無輪，口無稜，鼻仰孔，目無神。三尖格：鼻尖，頭尖，額尖。六削格：眉無尾，額無角，目無神，鼻無樑，口無稜，耳無輪。

The "Four Deficient Forms" refer to four parts that should be present but are missing: the ear lacks the earlobe, the mouth lacks the lip ridge, the nostrils are upturned, and the eyes lack spirit. The "Three Sharp Forms" refer to three parts that are sharp and narrow: the nose tip, the head tip, and the forehead tip. The "Six Deficient Forms" refer to six parts that are lacking: the eyebrows lack the tail, the forehead lacks the bone ridge, the eyes lack the bright light, the nose lacks the bridge, the mouth lacks the lip ridge, and the ear lacks the earlobe. Those who possess these forms are often destined for poverty, early death, and lack of success.

眼睛黃色主卒死。眉卓如刀主橫亡。面黑常帶怒容，眼中如血者，皆主暴亡。赤脈貫睛、鼻露梁，主惡死。眉生逆毛主惡亡。此為惡死之相也。

The signs of a sudden and violent death include: a yellowish appearance of the eyes indicates a sudden death; eyebrows standing straight like a knife indicate a violent death; a dark face with a constant angry expression and red eyes like blood indicate a violent death; red threads passing through the eyes and the nose bone being prominent indicate a dangerous death; and eyebrows with inverted hairs indicate a dangerous death. These are all signs of a bad death.

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

The appearance of drowning is: there are crossing lines on the bridge of the nose, indicating death by drowning and the need for soul retrieval. If there is a sudden layer of dust-like covering on the forehead, there is a risk of falling into a well and dying within fifty days, called "horizontal calamity and waste." A black mole between the eyebrows indicates early trouble with water disasters. A mole at the end of the eye also indicates water disaster. Blackness around the mouth warns of water-related dangers. The appearance of fire disaster is: redness on the mountain root indicates caution from fire within seven days. Having dozens of fine "heavenly net lines" on the forehead indicates disaster and will suffer fire calamity. A mole inside the eyebrows indicates fire disaster that year.

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

The wife beauty pattern says: if yellow appears frequently below the upper eyelid, this is the aura indicating that a nobleman will come to marry him; the wife he will marry will certainly be virtuous, and he himself will be a talented scholar capable of taking the imperial examination. The Classic of Divine Mechanism says: if the tip of the nose is round and full, the nostrils are neither exposed nor upturned, and the left and right nasal wings, the "Lantai" and "Tingwei" sections, correspond and harmonize with each other, this person will throughout his life be able to marry a beautiful wife. If there is a peculiar bone subtly rising on the mountain root, he will marry a wife of noble origin.