Tai Qing Shen Jian (太清神鑑)

至神無體，妙萬物以為體；至道無方，鼓萬物以為用。故渾淪未判，一氣湛然；太極才分，三才備位。是以陰陽無私，順萬物之理以生之；天地無為，輔萬物之性以成之。夫人生居天地之中，雖稟五行之英、為萬物之秀者，其形未兆，其體未分，即夙具其美惡，蘊其吉凶。故其生也，天地豈容巧於其間哉？莫非順其世、循其理、輔其自然而已。故夙積其善，則賦其形美而福祿也；素積其惡，則流其質凶而處夭賤。此其灼然可知，其確然不易也。

The highest deity originally had no form, yet could mysteriously use all things as its form; the highest Dao originally had no fixed position, yet could move and transform all things to accomplish its function. Therefore, when heaven and earth were still undivided, it was merely a single primordial qi, clear and still; when the Taiji first divided, heaven, earth, and humanity, the three elements, then each took their proper place. Thus yin and yang do not favor any particular thing, but follow the inherent principles of all things to nurture them; heaven and earth do not deliberately create, but assist each thing in fulfilling its own nature. Human beings exist between heaven and earth, though they receive the essence of the Five Phases and are the most refined among all things, yet even before their form appears or body takes shape, beauty and ugliness were already inherent from the beginning, and good fortune and misfortune were already concealed beforehand. Therefore, when a person is born, how could heaven and earth be playing any tricks or arranging anything? It is merely following the circumstances of the time and adhering to the constant principles, assisting the person's natural nature. Thus those who have accumulated goodness in advance are given a graceful form and enjoy blessings; those who have accumulated evil are given a harsh form and suffer misfortune and lowly status. This principle is clearly visible and indeed unchangeable.

是以古之賢聖，察其人則觀其形，觀其形則知其性，知其性則盡知其心，盡知其心則知其道。觀形則善惡分，識性則吉凶顯著。且伏羲日角，黃帝龍顏，舜目重瞳，文王四乳，斯皆古之瑞相，見之間降之聖人也。其諸賢愚修短，猶之指掌，□毫絲末，豈得逃乎？

Therefore, ancient sages and virtuous men would examine a person by first observing his appearance; by observing his appearance, they could discern his nature; by knowing his nature, they could fully understand his inner character; and by fully understanding his inner character, they could know the path he would take in his lifetime. Observing appearance, good and evil could be naturally distinguished; recognizing nature, fortune and misfortune would naturally become apparent. For example, Fuxi had a "sun-like forehead" (a central prominence on the forehead resembling the sun), the Yellow Emperor had a "dragon-like face" (a broad and dignified face resembling a dragon), Yu Shun had "double pupils" (two pupils in one eye), and King Wen of Zhou had four breasts on his chest. These were all auspicious signs from ancient times, and one could immediately recognize that such a person was a sage born once in a thousand years. As for the wisdom or foolishness, longevity or short life of ordinary people, they could be seen as clearly as looking at one's own palm. Even the minutest details could not escape detection. (The character in the square bracket is missing in the original text, referring to the most minute details.)

故相論形神之術，自此而興焉。其來極多，其論至冗。許負、袁天綱、陶隱居、李淳風之後，不可勝計，然皆窮幽探□，得之至妙。其或紊亂所說，或異或同，至使學者不能貫於一致。餘自穉歲潛心於此，考古驗今，無不徵效，遂特離林屋洞，下山三載，徧搜古今，考之極□者，集成一家之書，目之曰《太清神鑑》。以其至大至明，形無不鑑；至清至瑩，象無不分。然未足奪天地賦形之機，亦可盡人之性形耳。謹序。

Thus, the art of examining a person's appearance and spirit began to flourish. There are numerous books on this subject, and the discussions are extremely varied. After the Han dynasty's Xu Fu, the Tang dynasty's Yuan Tianzhang, the Southern dynasty's Tao Hongjing (known as "Tao Yinzhu"), and the Tang dynasty's Li Chunfeng, there were countless writings on physiognomy, each exploring the subtle and searching the profound, each having their own highly refined insights. However, the statements were often confused and inconsistent, making it difficult for those studying physiognomy to integrate them into a coherent system. Since childhood, I have devoted myself to this study, examining ancient records and verifying modern examples, and every single point has proven to be accurate. Therefore, I specially left the Linwu Cave (a Daoist cave in the West Mountain of Taihu Lake), and went down the mountain for three years, extensively collecting physiognomy texts from ancient and modern times, selecting the most essential parts that had been verified, and compiling them into a book of my own, titled "The Supreme Clarity Divine Mirror." The name reflects its "extreme vastness and clarity," capable of revealing all appearances; and "extreme purity and brightness," capable of distinguishing all phenomena. Although it is not sufficient to grasp the secret of the universe's shaping of forms, it is enough for understanding human nature and appearance. I hereby write this preface. (The two instances of "□" are missing characters in the original text; the first refers to exploring the profound, and the second refers to the most essential parts.)

道為貌兮天與形，黙授陰陽稟性情。陰陽之氣天地真（《人倫風鑑》云：陰陽之氣氛氳），化出塵寰幾様人。五嶽四瀆皆有神，金木水火土為分。君須識取造化理，相逢始可論人倫。貴人骨格定奇異，□之乃為神仙鄰。若非古恠即清秀，若非端正即停勻（《人倫風鑑》云：丰姿不嫩仍端異）。

The Dao transforms into human form, and Heaven gives humans physical bodies, then silently imparts the energies of yin and yang, enabling each person to possess their own nature. The energies of yin and yang are the most genuine elements in the universe, as stated in the "Human Ethics and Wind Mirror": "The energies of yin and yang mingle and interact." These energies generate all kinds of people in the world. The face has the "Five Mountains and Four Rivers"—the forehead represents the southern mountain, the chin the northern mountain, the nose the central mountain, the left and right cheekbones the eastern and western mountains, the ears the rivers, the eyes the rivers, the mouth the Huai River, and the nose the Ji River—each part is filled with spiritual energy. The human body is also divided according to the five elements: metal, wood, water, fire, and earth. One must first understand this principle of creation before being able to judge a person's character and status. The bone structure of a noble person is certainly unique and extraordinary, appearing almost like a deity. His appearance is either ancient and dignified or refined and elegant; it is either upright or proportionate, as stated in the "Human Ethics and Wind Mirror": "His appearance is not childish but dignified and peculiar." ("□" is a missing character in the original text, likely "examine" or similar.)

骨格灑落松上鶴，頭角挺特真麒麟。森森修竹鎻流水，峩峩恠石收閒雲。崑山片玉已琢出，南海明珠光照室。夭桃繁杏媚春華，可憐容易摧風日。坐中初□似昻藏，熟視稍覺無晶光。語言泛泛失倫序，舉動碌碌多倉忙。若人賦得此形相，薄祿為官不久長。

The appearance of a nobleman is graceful and peculiar, like a crane perched on pine branches; his forehead is prominent and extraordinary, resembling a mythical creature, the qilin. It is also like tall bamboo locking a pool of flowing water, or towering strange rocks holding a piece of idle cloud—these are all signs of a clear and vital qi. Like a beautiful jade from Kunlun Mountain that has already been carved into a finished object, or a pearl from the southern sea shining brightly to fill a room, this is the appearance of a nobleman. As for those who look like flourishing peach and apricot trees, which only compete for spring beauty, although they may be attractive, they are not enduring, easily withering under wind and sun, thus being a shallow appearance. There is a type of person who, at first sight, seems dignified and lofty, but upon closer observation, one finds there is no bright light in their eyes; when they speak, their words are vague and disorganized, and their actions are scattered and always in a rush. If a person has such an appearance, even if they become officials, they will only hold low positions and not for long. (The character in the brackets is missing in the original text, and the meaning is 'first sight'.)

坐中初見似塵俗，熟視稍覺多清涼。議論琅琅悉可聽，容止悠悠而細長。若人賦得此形相，高名美譽攬金章。更□面部何氣色，數中惟有火多殃。青多憂饒黑多病，白多破財黃乃昌。湛然沉靜無瑕翳，青雲萬里□翱翔。富貴貧賤生處，清、古、秀、恠、端、異、嫩定，但把形神來取正。

There is another type of person, who at first glance seems quite ordinary and vulgar, but upon closer observation appears increasingly clear and refined. When they speak, their words are lucid and well-organized, with each sentence worth listening to. Their demeanor is calm and composed, yet detailed and enduring. If a person is born with such appearance, they are destined to achieve great fame and honor, and attain high official positions with golden seals and purple sashes. Now looking at the 'color' of the face (the color that appears beneath the skin, reflecting the condition of the internal organs and the flow of qi and blood): among the five colors, red (associated with fire) brings the most calamity, blue indicates sorrow, black suggests illness, white signifies loss of wealth, and yellow is a sign of prosperity. If the color is bright and calm, without any blemishes or obstructions, then one's future is like soaring freely among thousands of miles of clear clouds. Where does a person's wealth, nobility, poverty, or low status come from? It is determined by seven types of physical characteristics: 'clear, ancient, refined, strange, upright, unusual, and youthful'. In summary, one must combine both appearance and spirit to determine the correct destiny. (The '□' marks are all missing characters in the original text.)

一部吉兮吉必生，一部□兮凶必應。部位吉凶各有主，存神定意詳觀聽。妙理不過於五行，當究五行之正性。木瘦金方乃常談，水圓土厚何須競。不露不麄不枯槁，三停大體求相稱。火形有祿終須破，奔走貧寒多阻挫（《人倫風鑑》云：惟有火形尖更露，縱饒得祿終多破）。雖因神秀暫榮華，四十之上亦難過。

If any part of the face is auspicious, the good fortune associated with that part will certainly occur; if any part is inauspicious, the misfortune associated with that part will certainly come to pass. Each part of the face governs different good or bad fortune. When practicing physiognomy, one must concentrate and observe carefully, as well as listen attentively. The profound principle of physiognomy lies in the Five Phases. One should first understand the inherent nature of each of the Five Phases. A person with a wooden constitution is tall and slender, and a person with a metal constitution has a square facial bone structure; these are common sayings. A person with a water constitution has a round body shape, and a person with a soil constitution has a heavy and solid body; there is no need to argue about these. In general, the bones and flesh should not be exposed, the body should not be coarse or clumsy, and the skin and flesh should not be dry and withered. The upper part (from the hairline to the eyebrows), the middle part (from the eyebrows to the tip of the nose), and the lower part (from the tip of the nose to the chin) should be roughly proportional. A person with a fire constitution may gain official rank, but eventually will suffer failure, often experiencing poverty and obstacles. The Classic of Human Relationships and Mirror of Auspicious Signs says: "Only those with a fire constitution who are sharp and exposed may temporarily achieve success, but they will have difficulties after the age of forty."

其餘相法固非一，天收地斂終無失。氣和神定最有常，骨聳額寛根本實。腰背端如萬斛舟，瞻視盼顧如星斗。肉隱骨中骨隱體，色隱神中神隱眸。若人賦得此形相，定知不是尋常流。氣宇汪洋有容物，智量深逺多權謀。動作令人不可料，時通亦自為公侯。易喜易怒屬淺薄，易驕易滿屬輕浮。淺薄輕浮神不定，一生自是常常憂。

The other methods of physiognomy are certainly not limited to one, but as long as the upper part (heaven, referring to the forehead) is well defined and the lower part (earth, referring to the lower jaw area) is gathered and contained, one will not make a mistake. A calm and peaceful breath and a steady expression are the most constant signs of a noble character; prominent bones and a broad forehead indicate a solid foundation. The waist and back should be straight, like a large ship capable of carrying ten thousand measures of grain. When the eyes look around, they should be bright, like the stars in the sky. The flesh should be hidden within the bones without being bulky, and the bones should be contained within the body without being thin and bony; the color and vitality should be hidden within the spirit without being revealed, and the spirit should be contained within the eyes without being exposed. If a person has such a physical appearance, he is certainly not an ordinary person. His demeanor is vast and grand, capable of tolerating others and matters; his wisdom is profound, and he is skilled in adapting to circumstances. His actions are unpredictable, and when his fortune turns, he can certainly achieve the rank of a marquis or duke. On the contrary, those who are easily pleased or easily angry are shallow; those who are easily proud or self-satisfied are frivolous. Shallow and frivolous people have unstable spirits, and they will naturally be often worried all their lives.

欲知富貴何所致，馬面（《人倫風鑑》作「馬耳」）牛頭聳鼻樑。有聲有韻骨格清，有頥有面含神光（《人倫風鑑》云：起坐昂昂多神氣）。欲知貧者何所分，面帶塵埃眼目昏。出語三言不辨兩，凹胷削背仍高臀。赤脈縱橫貫雙眼，殺人偷盜身無存。

To determine if someone is destined for wealth and honor, look for a long, horse-like face (referred to as "Ma'er" in "Renlun Fengjian"), a square forehead like a bull, and a high, prominent nose. Their speech should be clear and melodic, with a distinct and unusual bone structure. Their lower jaw should be full and rounded, their face broad and full, and their face should radiate a divine light (as described in "Renlun Fengjian," they appear dignified and full of spirit whether sitting or standing). To identify a person of humble or poor fortune, look for a face covered in a layer of dust, dull and lifeless eyes; when they speak, they often fail to express themselves clearly, with two out of three sentences unclear. Their chest is sunken, their back is thin, and their buttocks are overly prominent. If the eyes have red veins running across the eyeballs, this indicates a person who commits robbery and theft, and will ultimately lose their life.

人生具體皆相同，貴賤相近有西東。沖和而上主清輕，認其清者宜高崇。滯伏而下主重濁，認其濁者皆凡庸。清濁一分知貴賤，貴賤不離清濁中。大道無形故無相，此理元來本至公。人能移惡歸諸善，自然可以消災凶。人能安分委天命，自然可以濟窮通。予作此詩真有理，寄言賢者莫匆匆。

When people are born, their four limbs and five senses are all the same, yet the difference between high status and low status is as far apart as east and west. Those whose vital energy rises and flows smoothly are light and clear, and they are considered 'clear', and they will certainly achieve high status in the future. Those whose vital energy is blocked and sinks downward are heavy and turbid, and they are considered 'turbid', and they are mostly ordinary people. Once clear and turbid are distinguished, high status and low status are known. High status and low status can never escape the two categories of clear and turbid. As for the great Dao, it has no form, so there is no form to observe. This principle is originally the most fair—it does not favor anyone. If people can eliminate evil deeds and return to the righteous path, they can naturally eliminate calamities. If people can abide by their proper roles and leave success and failure to fate, they can naturally be at ease in both hardship and success. I wrote this poem with real meaning, so I earnestly advise the wise readers not to rush through it.

受氣成形，三才俱備。清則富貴，濁則災否。但□貴人，神清氣爽，眉目秀媚，骨要堅隆。骨肉相繼，骨謂之君，肉謂之臣。骨過於肉，君過於臣，此乃貴人，長壽無迍。龍骨吞虎，生必豪富；虎骨吞龍，一世貧窮。下短上長，富貴吉昌；上短下長，遍走他鄉。面黑身白，位至相國；身黑面白，賣盡田宅。面麄身細，一生富貴；面細身麄，貧困而孤。

A person receives the qi from his parents to form his body, and the qualities of heaven, earth, and humanity are all present in him. Those with clear qi will be wealthy and prosperous, while those with turbid qi will suffer many misfortunes. When judging a nobleman, one should look at his spirit being clear and bright, his eyebrows and eyes refined and beautiful, and his bones strong and prominent. Bones and flesh should be in harmony: bones are like the ruler, flesh like the minister; if the bones outweigh the flesh, it means the ruler is stronger than the minister, which is the appearance of a nobleman, who will live a long life without hardships. The part of the arm from the shoulder to the elbow is called "dragon bone," and from the elbow to the wrist is called "tiger bone." If the dragon bone is longer and covers the tiger bone, it is called "dragon bone swallowing tiger," and such a person will certainly be wealthy. Conversely, if the tiger bone is longer and covers the dragon bone, it is called "tiger bone swallowing dragon," and the person will be poor all his life. Those who are short in the lower body and tall in the upper body will be prosperous and fortunate; those who are short in the upper body and long in the lower body will have to wander elsewhere all their lives. Those with dark faces but white bodies will attain high official positions; those with dark bodies but white faces will have to sell all their land and property. Those with broad faces but thin bodies will be wealthy all their lives; those with narrow faces but thick bodies will be poor and lonely.

額聳而隆，不受貧窮；額方面廣，有田有莊。額骨而髙，必為僧道。額上有紋，早年艱辛；若是女子，夫位難停。額窄眉深，賣盡資金。額有伏犀，不富則貴。眉秀而清，四海聞名。眉如初月，衣食不缺。眉骨而髙，長受波濤。眉有旋紋，父母不停。八字眉分，一生孤貧。眉頭相連，壽短不延。眉生纎毛，上壽堅牢。眉硬如錐，晚歲飢棲。

A broad and prominent forehead indicates wealth and prosperity; a square forehead and wide face suggest possession of land and estate. A high and sharp forehead suggests a tendency to become a monk or Taoist. Early appearance of horizontal wrinkles on the forehead indicates hardship in youth; for women, it suggests an unstable marriage. A narrow forehead with deep eyebrows indicates the loss of family wealth. The presence of a "Fu Xi Gu" (a prominent bone rising from the brow to the hairline) indicates not necessarily wealth but high status. Beautiful and clear eyebrows suggest fame throughout the land. Eyebrows curved like a crescent moon indicate a life free from want. Prominent eyebrow bones suggest a life filled with turmoil. A spiral pattern in the eyebrows indicates difficulty in maintaining both parents. If the eyebrows form an "eight" shape at the inner corners, one will live a lonely and poor life. If the eyebrows are joined at the inner corners, it indicates a short lifespan. The presence of several fine, long hairs (shou hao) in the eyebrows suggests a long and stable life. Hard and straight eyebrows indicate hardship and destitution in old age.

兩眼藏神，富貴髙名。魚尾插額，位至相國。睛色有黃，為人不良；若是紅紫，刀劍中亡。斜視如流，為性奸偷。三角有光，賊性難防。四白羊睛，殺子不停。反視鬬睛，為性不平。睛露臉髙，促壽不超。鼻頭圓紅，不受貧窮；若要清貴，年壽通隆。鼻樑曲陸，一生孤獨。鼻如鷹嘴，啄人腦髓。鼻樑□橫，賣盡田園。鼻有縱紋，克子不停。鼻頭青紫，晚年窮死。

The eyes with a bright inner light that is hidden and not revealed indicate wealth and high reputation. If the patterns at the outer corners of the eyes (the 'fish tail' area) are inserted into the side of the forehead, the person may attain a high official position such as that of a chancellor. If the eye color is yellow, the person is unkind. If the eyes show a red or purple hue, the person is likely to die by sword or weapon. If the eyes look sideways and move with a cunning gaze, the person is deceitful and prone to theft. If the eyes form a triangle shape with a bright light shining outward, the person has a thief's heart and is hard to guard against. If the whites of the eyes are excessive and visible in all directions, forming the 'four white sheep eyes' pattern, the person will continuously cause the death of their children. If the eyes are rolled up and glaring fiercely, the person has an unbalanced and aggressive nature. If the eyes are protruding and the cheekbones are high, the person's lifespan is short. A round and red nose indicates that the person will not be poor. To achieve greater nobility and prestige, the nose should also be full and smooth from the year position to the longevity position. If the nose bridge is crooked and uneven, the person will live a lonely life. If the nose is hooked like an eagle's beak, the person is cruel and capable of devouring human brains. If there is a horizontal line across the nose bridge, the person will have to sell off all their land. If there is a straight line on the nose, the person will repeatedly harm their children. If the nose shows a purple or blue color, the person will be poor in old age and die in poverty.

口紫而方廣，買田莊。口上有紋，失約無成。口薄而輕，親業如傾。露齒結喉，走遍他州。耳有垂珠，富貴雙居。輪廓皆成，一世豐榮。鼻樑耳返，賣盡田產。耳如箭翅，貧窮破祖。耳聳而朝，富貴年髙。髮踈而細，位過兩制。髮麄如麻，貧窮可嗟。女人髮拳，剋夫連綿。婦人髮黃，遍走他鄉。手如噀血，衣食不缺。手軟如綿，衣食自然。手紋如絲，必為賢士。手紋橫生，不聚資金。紋如鐵斧，法死眾覩。手上露筋，一世艱辛。

A person with purple lips and a broad, square mouth can acquire land and estates. If there are chaotic lines on the area above the lips (the area around the philtrum), they will always break their promises and fail to fulfill agreements with others. If the lips are thin and the mouth is small, the family's ancestral property will be lost. If the teeth are prominent and the throat is pronounced, they will live a life of wandering and hardship. If the ears have hanging lobes (thick and hanging down), they will attain both wealth and honor. If both the outer and inner parts of the ears are well formed, they will enjoy a life of prosperity and distinction. If the nose bridge is sunken and the earlobe is turned outward, the land and property will be sold off. If the ears are thin and stretched out like arrow feathers, they will be poor and their family's ancestral property will be ruined. If the ears are high and forward-facing, they will be wealthy and long-lived. If the hair is sparse and soft, they may attain an official position higher than the 'Two Systems' (a term referring to important government posts in the Song dynasty). If the hair is coarse and hard like hemp, they will be poor and unfortunate. If a woman has curly hair, she may continuously cause the death of her husbands. If a woman's hair turns yellow, she will live a life of wandering. If the palms are red as if blood has been spilled, they will not lack food and clothing. If the palms are soft like cotton, they will naturally have abundant food and clothing. If the palm lines are fine and dense like silk, they are certainly a virtuous and capable person. If the palm lines are scattered and disorderly, they will not be able to retain wealth. If the palm lines resemble an iron axe, they will die by legal punishment, witnessed by all. If the veins on the hands are exposed, they will live a life of hardship.

聲如破鑼，田產消磨。聲鴨聲喑，家計如傾。聲如大鐃，一世波濤。舌上有紋，牛馬成群。舌如紅蓮，廣有田園。舌短唇長，晚歲荒忙。足下有紋，大旺子孫。足有紋，一世清名。足下黑子，富貴賢士。曲背駝腰，子孫不超。鴨步鵝行，富貴家榮。行若蛇行，親業如傾。蛇胷鵲筋，貧窮賤人。頭大有肩，富貴長年；頭大無肩，晚歲孤寒。身大頭小，壽數極夭。三停不直，不為貴格。

A voice like a broken gong indicates the loss of property. A voice like a duck's call, hoarse and weak, indicates the collapse of family fortune. A voice that resounds like a large gong indicates a life full of ups and downs. A tongue with clear markings indicates a large herd of cattle and horses, signifying wealth. A tongue red and moist like a lotus indicates abundant farmland. A short tongue with a long lip indicates turmoil and busyness in old age. A pattern on the soles of the feet indicates a prosperous lineage. Special patterns on the feet indicate a life of good reputation. A black mole on the soles of the feet indicates a noble and wise person. A bent back and hunched shoulders indicate an unremarkable lineage. Walking with a steady, slow gait like a duck or goose indicates wealth and family prosperity. Walking in a snake-like, winding manner indicates the loss of ancestral fortune. A narrow chest like a snake and exposed veins like a magpie's claw indicate poverty and low status. A large head with broad shoulders indicates wealth and longevity. A large head without broad shoulders indicates a lonely and impoverished old age. A tall body with a small head indicates a short lifespan. If the upper, middle, and lower parts of the body are uneven or crooked, it is not considered a noble birth.

南人北形，富貴髙名；北人南形，產業如傾。男人聲雌，破卻家資；女人聲雄，夫主不停。眼下乾枯，定殺五夫。齒露聲雄，殺夫貧窮；更若有鬚，不可同居。形容如鬼，殺夫不已。面如哭形，家業不成。面上生靨，夫位髙判。形寒額尖，夫位須死。若是男子，亦復如此。人中黑子，主養他子。口上生者，吐血而死。淚堂生痣，子孫難繼。黑子口傍，是非難防。蘭堂生者，富貴壽長。

Southern people, however, have the solid and heavy physique of Northern people, becoming wealthy and famous; Northern people, on the other hand, have the light and delicate physique of Southern people, leading to the decline of their fortunes. A man whose voice is like that of a woman, thin and high-pitched, will lose his wealth; a woman whose voice is like that of a man, deep and strong, will have a short-lived husband. If the area around the eyes and tear hall is dry and lacks flesh, it indicates that she will cause the death of several husbands. A person with prominent teeth and a loud voice will cause the death of her husband and be poor; if there are also facial hairs on the lips, it is even worse to live with her. A person whose appearance is withered and ghost-like will cause the death of multiple husbands. A person who often looks sorrowful will not be able to establish a successful family. A person with dimples on the face (called 'yan') will have a husband of high status. A person with a thin and frail appearance and a sharp forehead will have a husband who dies young. All these signs, if they appear on a man, apply similarly to a woman. A black mole on the philtrum indicates that one will raise another's child. A mole above the lips indicates death from bleeding. A mole on the tear hall indicates that descendants will be difficult to continue. A mole near the mouth indicates constant troubles and difficulties. A mole on the 'Lantang' (the area beside the nostrils and within the法令 lines) indicates wealth and a long life.

眼下並紋，子息難成。縱理入口，餓死不久。法令入頥，一生富貴。紋入承漿，壽限髙強。令紋傍口，財帛難守。鼻凖有紋，溺水而死。骨怯神怯，三犯須傾。形重骨剛，壽命延長。三停隆直，富貴無敵。行步身斜，破親亡家。腦有玉枕，九十為定。鼻樑不正，四十絶命。鼻曲唇掀，壽夭不延。肥人結喉，壽短不留。帶殺雙兼，惡死居前。有胷有背，富貴無窮；有背無胷，晚歲孤窮。聲音如嘲，貧賤不貴。身小聲雄，位至三公；身大聲小，早歲折夭。此法秘之，如金如寳。

If there are several fine lines appearing side by side, it indicates difficulty in having children. Straight lines (「纵理纹」) running from both sides of the mouth into the mouth itself suggest death by starvation soon. If the 「法令」 lines (the two lines extending downward from the sides of the nostrils) are long, deep, and straight down to the chin, one will live a life of wealth and prosperity. If the lines extend to the 「承浆」 (the depression below the lower lip), one will live a long life. However, if the 「法令」 lines are gathered near the mouth (such as 「螣蛇入口」), one will not be able to keep wealth. If there is a line on the nose tip, one will die by drowning. If the bone structure is weak and the spirit is also weak, and if these are combined with other ominous signs, then misfortune will occur. If the body is heavy and the bones are strong, longevity will be extended. If the upper, middle, and lower parts of the face are all full and straight, one will be richer than anyone else. If one walks with a slanted body, it will damage the Six Relations and lead to the ruin of the family business. If there is a 「玉枕骨」 (the prominent bone at the back of the head), one can expect to live to ninety. If the nose bridge is not straight, one will die at forty. If the nose is bent and the lips are turned up, one will die young. If a person is fat but has a prominent Adam's apple, their life will be short. If a person has more than two ominous signs on their body, they are likely to die suddenly. If the chest is thick and the back is also thick, one will have endless wealth; but if only the back is thick and the chest is not, one will be poor and lonely in old age. If the voice is like mocking and grating, one will be poor and not respected. If a person is short but has a loud voice, they may reach the rank of the Three Excellencies; if a person is tall but has a weak voice, they will die young. This method of physiognomy should be kept secret, valued as precious as gold.

相人形貎有多般，須辨三停端不端。五嶽四瀆要相應，或長或短不須論。額要闊兮鼻要直，口分四字多衣食。頭圓似月照天庭，眉目彎彎多學識。眉頭昻而性必剛，縱理重重入天倉。下視之人多毒害，羊睛四白定孤孀。鼻頭屈曲多孤獨，項短結喉神不足。男面似女女似男，心慳藏事多淫慾。

There are many types of physical appearances to consider when judging a person's character. First, one must determine whether the upper, middle, and lower parts of the face, known as the three stops, are properly proportioned and balanced. The five mountains on the face—forehead, chin, nose, and both cheekbones—should correspond and match with the four rivers—ears, eyes, mouth, and the rivers and lakes symbolizing the nose. The length or shortness of the body is not so important. The forehead should be broad, and the nose should be straight. A mouth shaped like the character "four" indicates wealth and abundance in food and clothing. A head round like the moon, with light shining on the forehead, and eyebrows that are curved and expressive, indicate a person with great knowledge. If the eyebrows are upright and upward-pointing, the person is likely to be fierce and strong-willed. If there are deep vertical lines on the forehead that reach the heavenly granary, which is the area near the temples close to the hairline, it also indicates a strong and hardworking nature. Those who habitually look down at others usually have harmful intentions. If the eyes are small and the whites of the eyes are visible around the pupil, known as "sheep eyes with four whites," a woman is likely to be a widow and lonely. A bent nose often indicates loneliness. A short neck with a prominent Adam's apple suggests a lack of spirit. A man with a woman's appearance or a woman with a man's appearance usually indicates a stingy, secretive, and lustful nature.

眼眇雖小有精神，更觀黑白須分明。逺視有威近秀媚，披緇學道好音聲。眼睛黑少白多惡，眉長眼細足人情。眼睛若露唇皮反，男憂惡死女憂產。若是頭圓須出家，耳無輪廓多破散。耳若聳長有輪廓，衣食自然終不薄。頭大身小性慳貪，身大頭小多消索。坐要端兮立要直，不直不端無見識。先笑後語定非良，不言不語人難測。

Although the eyes are small, they are not bad if the spirit is full and vigorous, and it is also important that the black and white parts of the eyes are clearly distinct. From a distance, they appear dignified and imposing, but up close they are gentle and approachable. Such a person, even if they wear a black robe and take up religious studies, will have a good voice. If the black pupil is small and the white part of the eye is large, the person is likely to be cruel-hearted. If the eyebrows are long and the eyes are long and narrow, the person is most capable of understanding human feelings. If the eyes are prominent and the lips are turned out, men will worry about sudden death and women will worry about difficult childbirth. If the head is round (with a flat top and no angles), it is likely that the person will become a monk or nun. If the ears lack clear contours, the family fortune is likely to be broken down. If the ears are high, long, and have clear contours, then food and clothing will be sufficient throughout life. If the head is large and the body is small, the person is likely to be stingy and greedy. If the body is large and the head is small, the family will likely suffer from losses. When sitting, one should be upright; when standing, one should be straight. Those who are neither upright nor straight in sitting or standing lack wisdom. If someone smiles first and then speaks, they are not a good person. If someone says nothing and remains silent, their thoughts are hard to guess.

面上□來眉不同，一上一下形如蟲。如此之人若與交，眷屬之人亦不中。仔細□之須尋古，但□金木水火土，相刑相剋定取形，若也相生須得地。人中斜曲主橫死，上唇牽露多辛苦。左眼小而右眼髙，父母必定□年拋。右眼小而左眼反，家財宮中多破散。更須□眼與單重，再拜父母添宗族。南人似北多富貴，北人似南只有名。

If someone has eyebrows that are not symmetrical, one high and one low, and curved like worms, then those who associate with him, even his own relatives, are unreliable. To examine such a face shape carefully, one must refer to ancient methods: simply observe the five elements—metal, wood, water, fire, and earth—to determine the shape. If the shapes are in mutual conflict or control, then it is considered a shape of ruin and failure. If they are in mutual generation, then they can each find their proper place and be harmonious. If the philtrum is crooked or twisted, it indicates a sudden and violent death. If the upper lip pulls upward and the gums are exposed, the person will have a hard life. If the left eye is small and the right eye is high, then his parents will have died young (the original text is missing one character here). If the right eye is small and the left eye is turned upward, then the family's wealth and property (around the eyes and the area of fields and homes) will be broken up. Also, observe whether the eyelids are single or double (single or double eyelids): if the eyelids are double, it often indicates the person will have to adopt or take in a family, thus increasing the family's lineage. If a person from the south has the thick and solid features of a person from the north, he is likely to be wealthy and prosperous. If a person from the north has the refined and delicate features of a person from the south, he will only have a reputation without real wealth. (Several instances of 「□」 indicate missing characters in the original text.)

有背自然能負荷，學堂學館廣中親。何鬚眉目定其貴，先□骨兮又□肉。骨肉兩般事更別，清亦貴兮濁亦貴。真濁真清方始貴，若還認得濁中清，早當食祿歸官位。清怕浮而濁怕實，更怕眉尾麄是一。又云面圓人亦好，更審聲音語須小。如此之人若與交，面前背後心難料。大凡相法識根源，金木水火土相連。相剋相刑多破敗，忽若相生富有年。

A person with a thick back can naturally bear great responsibilities; those with broad "school" areas (the area in front of the ears and above the eyebrows) and "study hall" areas (the area below the eyes and above the nose, both indicating intelligence and literary talent) are close to people and are respected. In fact, why look only at the eyes and eyebrows to determine wealth and status? First, look at the bones, then at the flesh. Bones and flesh are separate things; they should be examined separately for accuracy: clear bones have their own way of being noble, and turbid bones also have their own way of being noble—true turbidity and true clarity can both lead to nobility. If one can recognize "clearness within turbidity" (turbid form but clear spirit), that is even more a sign of early officialdom and prosperity. Clarity is afraid of being superficial and rootless, turbidity is afraid of being dull and lacking spirit, and also afraid of thick, scattered eyebrows that do not converge, all of which are bad signs. There is another saying: round faces are naturally good, but one must also examine their voice—those with excessively weak voices are not desirable. If one associates with such people, they may act one way in front and another behind, making their intentions hard to predict. In general, physiognomy should first recognize the root, which is the mutual connection of the five elements—metal, wood, water, fire, and earth. If forms mutually control or harm each other, they often lead to failure; if they mutually generate, they can lead to wealth and a long life.

人之所稟在精神，以火為神，水為精。火本藏心，心為志。精備而後神方生，神生而後形方備，形備而後色方明。是知色隨形所生，氣乃逐聲，各有形。有形不如有骨，有骨不如有神，有神爭如有氣。神之得氣，旺於春。大都神氣賦於人，神氣若油人若燈。神安自然精可實，油清然後燈方明。夜宿此心如寂寂，日居於眼覺惺惺。

The fundamental essence that humans receive is "jing" (essence) and "shen" (spirit): fire represents shen, and water represents jing. Fire is originally hidden in the heart, which is the seat of will. Only when jing is complete can shen arise; when shen arises, the form is complete; when the form is complete, the color and energy become evident. Thus, color arises with form, and energy is revealed through sound, each having its own expression. When judging a person's appearance, having a good form is not as good as having a good bone structure, having a good bone structure is not as good as having a good spirit, and having a good spirit is not as good as having abundant energy. When shen is nourished by energy, it becomes vigorous, like grass and trees in spring. In general, spirit and energy reside in a person. Spirit is like oil, and the person is like the lamp: when spirit is settled, essence naturally becomes full, just as when oil is clear, the lamp shines brightly. When one sleeps at night, the heart is quiet and settled; during the day, spirit resides in the eyes, appearing bright and alert — this is the appearance of sufficient spirit.

有時又有清中濁，有時又有濁中清。更兼風韻細數藏，坐久凝然力轉強。如此之人堪立事，輕浮淺薄便尋常。其次更□形與骨，骨細皮膚軟而滑。要觀生就與未就，旋有旋生終可乆。或然未好已先盈，花未開而實已生。老人不欲似後生，老者應須要老成。男子不欲帶女相，女人不欲似男形。陰反為陽夫早死，老懷嫩色壽星傾。

A person's clarity and turbidity are not entirely separate: sometimes clarity contains turbidity, and sometimes turbidity includes clarity. Moreover, if one's demeanor and grace are contained and subtle, and as one sits longer, their spirit becomes more settled and their strength more evident, such a person is capable of bearing great responsibilities. Conversely, those who are light-hearted and shallow are merely ordinary people. Next, one should also examine the form and bone structure: bones should be fine, and the skin should be soft and smooth. One should also look at whether the form and bones are already mature or not yet fully developed—those that develop gradually and have potential for later growth will ultimately endure; if they are already full and abundant before they are fully formed, like flowers that have not yet bloomed but fruits have already appeared, this is a sign of deficiency. The elderly should not look like young people; the elderly should have the appearance of maturity. Men should not have a feminine appearance, and women should not resemble men. Women belong to the yin, and if yin becomes yang (feminine taking on a masculine form), the husband is likely to die young; if the elderly have a youthful appearance, it indicates a shortened lifespan.

丈夫女子兩般評，女要柔兮男要剛。女人屬陰本要靜，未言先笑定非良。良人有威而少媚，娼婦有媚而少威，令人一見便生侮，所以居身在至□。木要瘦兮金要方，水肥土厚火尖長。形體相生最為吉，若然相剋定為殃。金得金剛毅深，木得木資財足，水得水才學貴，火得火威武播，土得土多倉庫。

Men and women should be judged by two different standards: women should be gentle, while men should be strong. Women belong to the yin, and should be quiet and composed; those who smile before they speak are certainly not of a good character. A virtuous woman has dignity and is not overly alluring, while a prostitute is alluring but lacks dignity, and one sees her and feels a sense of contempt. Therefore, the key to living in the world lies in this. The Five Phases each have their own characteristics: the form of wood should be thin, the form of metal should be square, the form of water should be plump, the form of earth should be thick, and the form of fire should be pointed and elongated. The most auspicious is when the body shape corresponds with its own Five Phase; if they are in mutual control, it will certainly bring misfortune. A person of metal form who also has a metal pattern is strong and deep-minded; a person of wood form who also has a wood pattern is wealthy; a person of water form who also has a water pattern is learned and noble; a person of fire form who also has a fire pattern is powerful and respected; a person of earth form who also has an earth pattern has abundant resources.

金不金反沉吟，木不木多孤獨，水不水多官鬼，火不火多凶禍，土不土多辛苦。只於形體本先瘦，次後初肥最為要。若然始瘦又枯乾，木帶金兮災愈繁。一如形體本方正，次後背隆最為應。若然始方卻又尖，金見火兮實為災。初中最好末生災，腰臀都小步不開。初中不好末主好，腹肚初生懸壁倒。

In reverse, if the form resembles metal but lacks the qualities of metal, it shows hesitation; if the form resembles wood but lacks the qualities of wood, it indicates loneliness; if the form resembles water but lacks the qualities of water, it brings many legal troubles and supernatural disturbances; if the form resembles fire but lacks the qualities of fire, it brings many calamities; if the form resembles earth but lacks the qualities of earth, it brings much hardship. Regarding the sequence of changes in form: if one was originally thin and later gradually becomes fat, this is most important (indicating a successful formation); if one was thin from the beginning and later becomes dry and withered, this indicates a wood form with a metal influence (metal overcoming wood), leading to even more misfortunes. Similarly, if the form was originally square and later the back becomes broad, this is most accurate; if the form was square from the beginning but later becomes sharp, this indicates a metal form with a fire influence (fire overcoming metal), which is indeed a real disaster. Some people have good fortune in their early and middle years but suffer misfortune in their later years because their waist and hips are small and thin, making their steps unsteady. Others have misfortune in their early and middle years but improve in their later years because their abdomen gradually becomes prominent, like a hanging wall hanging down.

有臀有背能負荷，無背無臀空老大。□前雖好未為好，□後須好好到老。馬上大兮馬下小，更兼藏韻與藏神，八座三臺官豈小。有財之人面似方，有土之人多在背，其在清資並極貴，面似月兮身似貝。有時舉眼隨身起，有時接語和身轉。近觀有媚逺無威，久視方明初似晦。

A person with thick hips and a solid back can bear great responsibilities; someone without a back or hips, despite being tall, is of no real use. The first half is good but not truly excellent; only when the latter half is also good can one be truly outstanding in old age. If the upper body is large while the lower body is small, and if one's spirit is contained within and his aura is inwardly restrained, he will be a high-ranking official, one of the eight seats or the three platforms. How could his position be small? Those who have wealth usually have a nearly square face; those who own land often have their thickness concentrated on their backs. As for those holding clear and important positions of power, their faces are round like the moon and their bodies are plump like a shell. Such people, when looking at others, move their heads and bodies together; when speaking, they turn their whole bodies at once, not in a hasty manner. When viewed closely, they appear friendly and approachable, but from a distance, they do not seem imposing. Only after looking at them for a long time do you sense their clarity, while at first glance they seem obscure and not prominent.

更有一法何所謂？只有鋒鋩始為貴。器宇瀟灑風韻美，如此之人豈常類。信知顴骨有四般，入耳無邊壽數寛，插上天倉須兩府，髮□之下當守土。清、奇、古、怪、秀、異、端，七者為身亦合論。清而無神謂之寒，奇而無神安有官，古若無神謂之俗，怪若無神乃主辱，秀而無神謂之薄，異若無神多削弱，端而無神謂之麄。七者有神為眾殊。

There is another method, which is that one's appearance should have a sharp and keen energy, indicating wealth and status. A person with a graceful bearing, elegant charm, and refined beauty would certainly not be an ordinary person. One must know that there are four types of cheekbone shapes: if the cheekbones extend horizontally into the ears or are long and unbounded, they indicate a long lifespan; if the cheekbones rise upward to the 'Heavenly Granary' (the area at the forehead near the hairline), the person may become a high-ranking official in the two government offices (the Zhongshu and Chumì departments of the Song dynasty, which were the prime minister's offices); if the cheekbones are low and lie beneath the hair, they suggest a person who should remain content with farming and live a simple life. The seven types of facial features—clear, strange, ancient, peculiar, elegant, unusual, and upright—should be considered together: clear without spirit is called 'cold'; strange without spirit cannot hold an official post; ancient without spirit is called 'common'; peculiar without spirit leads to disgrace; elegant without spirit is called 'thin'; unusual without spirit often indicates weakness and thinness; upright without spirit is called 'coarse'. These seven types must have spirit to surpass the common people.

逺視之人心必逺，視髙之人心必髙，視平之人心必善，下斜偷視主兇豪。眼睛若露終凶死，精神矍鑠亦徒勞。須知眉平眼又平，必然為道又為僧。紫衣師號如何得？伏犀骨肉頂中生。眉眼多生神殺現，縱為僧道不成名。少年得第踏青雲，眉目分明氣骨清；眉目分明氣骨俗，只有文章豈有名。

A person with a far-reaching vision must have lofty aspirations; one who looks upward must have an arrogant spirit; one who looks levelly must have a kind heart; and one who looks down and sideways secretly must be fierce and dangerous. If the eyes are prominent and exposed, they will eventually result in a violent death; even if the eyes appear bright and spirited, it is in vain. One should know that those with smooth eyebrows and calm eyes are likely to become monks or Taoist priests. But how can one attain the honor of being a high-ranking monk, such as receiving a purple robe and a title from the emperor? It depends on the presence of "Fu Xi Gu" (a prominent bone running from the forehead to the top of the head), which connects to the top of the head. If there are many "Shen Sha" (evil and fierce energies) between the eyebrows, even if one becomes a monk or Taoist, they will not achieve fame. Those who pass the imperial exams at a young age and rise quickly in the world have clear eyebrows and a unique and refined aura; if the eyebrows are clear but the aura is vulgar and common, they will only have literary talent, but not official rank.

更有一般行尸肉，須□肩髙與頭縮。要知南人面似北，身大而肥有水色；欲知北體似南人，體厚形小氣薄清。南人似北終須富，北人似南終享榮。富人不過厚其形，貴者當論骨與神。貴在於眼富在耳，貴人同富誤於人。不貴似貴終須貴，不貧似貧終須貧。貧中得貴因何識？□取驛馬先生骨。富中反賤又何分？胷髙骨寒神太昏。

There is another type of person called 'xingshirou' (a body existing but the spirit gone). One should look to see if his shoulders are raised high and his neck is drawn in (the original text is missing one character). To know that a person from the south who looks like a person from the north has a tall, thick body with a rosy complexion, while a person from the north who looks like a person from the south has a solid constitution but a small appearance, clear but thin features. A person from the south who looks like a person from the north will eventually become rich; a person from the north who looks like a person from the south will eventually enjoy honor. Wealth is merely about a thick body, but nobility depends on bone structure and spirit. To judge nobility, one should look at the eyes; to judge wealth, one should look at the ears. If one confuses the judgment of nobility and wealth, one will make mistakes. Those who do not appear noble but are truly noble will eventually become noble; those who do not appear poor but are truly poor will eventually remain poor. How can one tell if someone in poverty will eventually become wealthy? One should look at the 'yimashu' (post horse) area, which is the sides of the forehead, where bones appear first (the original text is missing one character). How can one tell if someone who is wealthy will eventually become poor? One should look at his chest being high but his bone structure being cold and thin, and his spirit being overly dull.

借問相中何取壽？認取聲名骨又秀。若或氣短骨又露，四十之前壽必故。耳要白兮口要紅，眉清目秀鼻如筒，更兼六府相朝揖，富貴一生到老終。鼻樑深兮山根折，少哭尊親併骨血，弟兄無一眉麄短，耳無輪廓主無兒。更有一法須要識，結喉露齒主妨妻。

In physiognomy, to determine longevity, one should look at the voice being loud and resonant, with a clear and refined bone structure. If the breath is short and the joints are prominent, death is certain before the age of forty. The ears should be white, the lips red, the eyebrows clear and the eyes bright, and the nose straight and round like a bamboo tube. Additionally, if the six organs (the two temple areas, the two cheekbones, and the two jawbones) are full and converge towards the center, one will enjoy wealth and honor throughout life. A low and sunken nose with a broken mountain root (the starting point of the nose between the eyes) indicates early mourning of elders and close relatives. Thick and short eyebrows suggest losing all brothers. If the ears lack definition, it indicates no children. There is one rule that must be remembered: a prominent Adam's apple and exposed teeth indicate a tendency to harm one's wife.

大凡須□氣與色，色浮皮外氣居皮。來時如蠒去牽絲，去似馬尾將欲撒。為福定隨日影去，為災直須終日聚。不拘青黑與紅黃，但認發之在何處。若能依部以□之，足知為善與為悲。稱意之人何所識？□取三光並五澤。若還諸事不如心，其位自然皆暗黑。形滯之人行步重，神滯之人聲必硬，色滯之人面塵埃。

In general, when observing a person's appearance, one must distinguish between "qi" and "color." Color appears on the surface of the skin, while qi is hidden beneath. When qi comes, it emerges like silk being drawn from a cocoon, gradually and delicately; when it departs, it disperses like horse's tail hair, still somewhat scattered. The qi that brings good fortune gradually fades as the sun moves across the sky; the qi that brings misfortune remains gathered all day without dispersing. Regardless of whether it is green, black, red, or yellow, the key is to identify where it appears. If one can determine its location, it is sufficient to know whether it is a favorable omen or a sorrowful one. How can one tell if a person is content and at ease? One should look at his "three lights" (the brightness of his eyes and the radiance of his forehead) and his "five moistures" (the moistness of the five mountain peaks). If a person is dissatisfied with all things, these areas will naturally appear dark and lack luster. A person with blocked form moves heavily; a person with blocked spirit speaks with a stiff voice; a person with blocked qi appears as if dust is covering his face.

飛禽走獸有數般，莫將禽向獸中□。瘦長但向禽中取，肥短之人以獸觀。似虎之人取其項，似犀之人取其背，鳳要眼長鶴身削。似禽不嫌身瘦小，似獸若肥最為要。禽肥必定不能飛，獸若瘦兮安能走。吁嗟流俗不知因，要知飛走取其形。若入正形須大貴，依稀相似出群人。

There are several categories of physiognomy based on the images of flying birds and beasts. One should not compare the features of birds with those of beasts. Those who are slender and tall should be compared with birds, while those who are stout and short should be compared with beasts. For someone resembling a tiger, focus on his neck; for someone resembling an ox, focus on his back. For a phoenix-like appearance, long eyes are important; for a crane-like appearance, a slender body is essential. When taking the image of birds, being thin is not a disadvantage; when taking the image of beasts, being strong and robust is most important—because a bird that is too fat cannot fly, and an animal that is too thin cannot run. It is a pity that common people do not understand this principle. One must know that when using the images of birds and beasts for physiognomy, it is about the "form and posture." Those whose appearance completely matches a certain proper form are certainly of great fortune; even those who only vaguely resemble one are still outstanding individuals.

日角龍文雖謂奇，所謂不吉仍何為？三尖五露不入相，所為若善福相隨。若不以心而論相，是將人事逆天時。若還人心相應相，相逐心生信有之。大凡微妙不難識，要在心通與眼力。但將此論細推之，長短於中無不得。

A person with a "sun angle" on the forehead and "dragon patterns" on the face, although considered an extraordinary appearance, is of no use if their heart is not virtuous. The sharpness of the head, nose, and chin, and the exposure of the eyes, ears, nose, mouth, and lips, are not good signs by themselves. However, if their actions are good, blessings will still come. If we do not judge appearances based on the heart, we are going against the natural order. If the heart and appearance are in harmony, then the appearance changes with the heart, which is indeed true. Generally, the subtle aspects of physiognomy are not hard to understand; the key lies in having a clear mind and keen observation. If one carefully examines this discussion, one can discern a person's strengths and weaknesses without fail.

成和子曰：予常內收視反聽，一無所有；縱觀萬物，見富貴貧賤之不同，未委其誰與之耶？議者曰：必造物與之也。見吉凶壽夭之或異，未委其誰與之耶？議者曰：必造物與之也。如是則物為其所者固碌碌矣，而造物者豈真聽之也？

Cheng Hezi said: I often restrain my senses and turn inward to observe, until my heart is completely empty. Then I look around at all things and see that people have various differences in wealth and poverty, nobility and humility. I do not know who gives them these. Some people say: It must be the Creator who gives them. Again, I see that people have various differences in good and bad fortune, longevity and short life. I do not know who gives them these. Some people still say: It must be the Creator who gives them. If we follow this reasoning, all things are manipulated by the Creator, and thus have no independent existence. But then, can the Creator really attend to and arrange each thing individually?

求其端方其理，是豈偶然哉？其所以不同者，皆出於自運自化，故有造物者主之而已。若夫於其一無所有，則內焉與道同體，外焉與造化者同功，而造物者又焉能去之也。且具形於天地之間，為形相異，生死榮辱，循環無端，其間不失其本，可以語道，為貴人其庶幾焉。如知所謂貴人者何？求其故有自來也。

Tracing its origins and rectifying its principles, is this not a matter of necessity? The differences among people arise from their own spontaneous movements and transformations; it is merely a nominal statement that there is a creator who governs them. As for those who have cultivated themselves to the state of having nothing, they internally align with the Dao and externally share the functions of creation and transformation. How could the creator take anything away from them? Moreover, since people exist between heaven and earth, their appearances differ, and life and death, honor and disgrace cycle endlessly without end; only those who do not lose their fundamental nature within this cycle can be discussed in terms of the Dao. Such people are almost worthy of being called noblemen. If we ask what exactly constitutes a nobleman, tracing back to their origins, each has their own source.

希夷子問成和子曰：請言其來所自。成和子曰：其來有五：有自修行中來者，有神仙中來者，有星辰中來者，有神祗中來者，有精靈中來者。希夷子曰：可以形相別乎？成和子曰：可。形貌清古，舉動恭謹，性善氣平，言極至理，雖在朝廷，常有山林之趣，此修行中來者。

Master Xiyi (i.e., Chen Tuan, a master of physiognomy who was given the title "Master Xiyi" in the early Song dynasty) asked Chenghezi: Please explain the origin of the Nobleman. Chenghezi said: There are five origins — some come from cultivation, some from immortals, some from stars, some from deities, and some from spirits. Master Xiyi asked: Can they be distinguished by their appearance? Chenghezi said: Yes. Their appearance is peculiar and ancient, their behavior is respectful and cautious, their nature is kind, their demeanor is peaceful, and their speech conforms to ultimate truth. Even though they are officials in the court, they often display the interests of reclusive life in the mountains — this comes from cultivation.

形貌灑落，舉動風雅，性惠氣和，言涉方術，雖在朝廷，常有修煉之志，此神仙中來者。形貌顯赫，舉動嚴肅，性明氣直，言涉造化，雖在朝廷，常有脫塵之意，此星辰中來者。形貌奇異，舉動急速，性靈氣剛，言涉威猛，雖在朝廷，常有祭祀之敬，此神祗中來者。形貌醜怪，舉動強惡，性酷氣暴，言涉浮邪，雖在朝廷，常有殺伐之心，此精靈中來者。五者之中，神祗、精靈以威武為貴者，其性稍從善，或增積善根，亦可進乎道也。

His appearance is free and unrestrained, his actions refined and elegant, his nature intelligent and his demeanor harmonious. His conversation often involves esoteric practices and alchemy. Though he holds an official post in the court, he often harbors aspirations for cultivation—this is the nature of a being from the realm of immortals. His appearance is grand and striking, his actions solemn and serious, his nature bright and cheerful, his demeanor upright and resolute. His conversation often involves the creation and transformation of heaven and earth. Though he holds an official post in the court, he often has a desire to transcend the mundane world—this is the nature of a being from the realm of stars. His appearance is peculiar and strange, his actions swift and vigorous, his nature quick-witted and his demeanor rigid. His conversation often involves matters of power and strength. Though he holds an official post in the court, he often maintains reverence for worshiping spirits and deities—this is the nature of a being from the realm of gods. His appearance is ugly and strange, his actions fierce and violent, his nature cruel and his demeanor fierce. His conversation often involves shallow and perverse matters. Though he holds an official post in the court, he often harbors a desire for warfare and killing—this is the nature of a being from the realm of spirits. Among these five categories, the realms of gods and spirits gain their status through power and might. If their nature can be slightly improved towards goodness, or if they accumulate some good roots, they can also progress towards the great way.

夫人生在世，固多般矣：或為碌碌仕宦，或為區區四民；或進或退，或得或失；或多歡樂，或多憂惱；或初貧窮而終富貴，或始富貴而終貧窮；或始貴而終賤，或始賤而終貴；或富貴而夭，或貧賤而壽；或生於東南而旺於西北，或生於西北而死於東南。以至婚姻、飲食、交遊、聚□，不期而致，如響答聲，皆縁所作而受報，未嘗有毫髮之差，昧者由之而不知也。

Human life in the world naturally varies greatly: some become mediocre officials, others are just ordinary members of the four classes of scholars, farmers, artisans, and merchants; some advance, some retreat; some gain, some lose; some have much joy, others much sorrow; some start poor and end rich, others start rich and end poor; some become wealthy first then fall into obscurity, others start obscure and later become wealthy; some are rich and noble but die young, others are poor and humble yet live long; some are born in the southeast but achieve success in the northwest, others are born in the northwest but die in the southeast. Even matters such as marriage, food, social interaction, and gathering or parting are not deliberately sought after but naturally occur, like an echo responding to a call, accurate and precise. All of this is due to the karma one has created, receiving corresponding results without the slightest error—only the confused people are unaware of this while being caught in it.

希夷子問成和子曰：可以形相分別，使昧者可以避惡趨善，是亦明之一端也。成和子曰：事有所行，理有所言。茍使人避惡而趨善，當得陰報，非惟凶咎自逺，亦可以證來世之果報。不深則形貌偏枯，氣色雜碌，骨雖起而不聳正，面雖開而無肉，故為碌碌仕宦。或眉疎而眼秀氣稍清，則為士；或皮麄，或肉重，或氣混濁，則為農為商；骨巧而肉薄則為工；或氣散而色沉，故為四民進退得失之不常，蓋因形相之不全。

Xi Yi Zi asked Cheng He Zi: Can one distinguish people by their appearance so that those who are confused can avoid evil and turn to goodness? This is also a way to enlighten the world. Cheng He Zi said: There are things that should be done and there are principles that should be explained. If one can enable people to avoid evil and turn to goodness, they will naturally receive the reward of Yin Virtue, not only will misfortune naturally recede, but it can also confirm the results of the next life. (The original text here has a missing passage, and the following discusses the appearances of various types of people.) Those with shallow roots have an appearance that is uneven and withered, their complexion is mixed and dull, their bones may rise but cannot be upright and firm, their faces may be broad but lack flesh to support them, so they can only become petty officials. Some have sparse eyebrows and clear eyes, with a slightly clear aura, indicating they are scholars. Some have rough skin, some have too much flesh, some have a muddied aura, so they become farmers or merchants. Those with agile bones but thin muscles become craftsmen. Some have scattered aura and a dark complexion, so they are unstable in their status among the four classes of society—these are all because their appearances are incomplete.

骨氣渾厚、精神閒暇者多歡樂；骨氣清薄、精神露見者多憂惱。形神正而氣色不開者，始貧而後富；氣色嫩而形神不藏者，始富而後貧。五嶽相朝而未開、五星分明而未出者，始賤終貴；五嶽磊落而俱走、五星分明而侷促，始貴而終賤。部位峻急、氣色嫩而面光，故富貴而夭；部位開伏、氣色燥而深沉，故貧賤而壽。

A person with a strong and solid constitution and a calm and composed demeanor tends to have a life filled with joy. Conversely, someone with a thin and weak constitution and an outwardly expressive demeanor often faces many worries and troubles. If the form and spirit are upright but the complexion is not yet bright, they will first be poor and then become wealthy. If the complexion is fresh and tender but the form and spirit cannot be contained, they will first be wealthy and then fall into poverty. When the five mountains (forehead, chin, nose, both cheekbones) are mutually supporting but not yet open, and the five stars (ear as metal and wood, mouth as water, forehead as fire, nose as earth) are distinct but not yet prominent, they will first be of low status and later achieve high status. However, if the five mountains are upright but scattered and not supporting each other, and the five stars are distinct but cramped and narrow, they will first be of high status and later fall into low status. If each part is sharp and urgent, with a fresh complexion and a floating glow on the face, they may be wealthy and prosperous but have a short lifespan. If each part is broad and flat, with a dry and settled complexion, they may be poor and lowly but live a long life.

頥頷連地閣而龍宮門常有潤色，生東南而必旺於西北；神光散入邊地而山林常有潤色，雖生西北必死東南。亦有西北之人旺於東南，東南之人死於西北，其驗者山林、邊地之氣色，但由青黃黒白赤休囚衰旺而推之，乃可見矣。故婚姻之逺近貴賤，就魚尾、龍宮氣色□之；食祿之逺近榮枯，就官祿、驛馬氣色□之。

The chin and the area below the chin form a continuous line, while the area around the eye sockets, known as the Dragon Palace, often has a moist and lustrous appearance. Such a person, although born in the southeast, will achieve success in the northwest. If the divine light in the eyes spreads to the border areas, which are the sides of the forehead near the hairline, and the area above the brow, known as the Mountains and Forests, has a moist and lustrous appearance, then such a person, although born in the northwest, will die in the southeast. There are also cases where people born in the northwest achieve success in the southeast, and people born in the southeast die in the northwest. The key to verifying these predictions lies in the color changes of the Mountains and Forests and the border areas. By observing the waxing and waning of the five colors—green, yellow, black, white, and red—these changes can be discerned. Therefore, the distance and status of marriage can be judged by the color changes in the Fish Tail, which is the area near the outer corner of the eye, and the Dragon Palace. The distance and prosperity or decline of official rank can be judged by the color changes in the Official Rank, which is the central part of the forehead, and the Post Horse, which is the area above the brow.

大凡氣色紅黃者為吉，黒白者凶；發深則近，發淺則逺。氣色和則聚□交遊多喜，氣色暴則交遊聚□多惡。以至厯清要、遭貶責、受戮辱者，若雖在眸子之瞭眊、精神之秀媚，未有不由用心之太過也。

In general, if the aura appears red or yellow, it is auspicious; if it appears black or white, it is ominous. If the aura is deep, the matter is near at hand; if it is shallow, the matter is still far off. If the aura is harmonious, there will be many joys in gatherings and interactions; if the aura is fierce, there will be many misfortunes in meetings and partings (the two instances of 「□」 are missing characters in the original text). As for some people who have held important and clean positions, others who have been demoted or punished, and others who have suffered punishment or humiliation, although the signs may appear in the brightness or dullness of the eyes and the elegance or dullness of spirit, upon closer examination, none of these outcomes are not caused by excessive cunning or overzealous intentions.

希夷子曰：至理之論，不出於此。竊見世人或以五行取形，或以飛走取形，未知孰是；分三主、九曜、十二宮，亦不可以見定說，可得聞乎？成和子曰：人稟五行而生，飲天之和，食地之德，未有不由乎五行。因而取稟，須識五行之性，故能理其說而載於形。

Master Xiyi said: The most profound principles are nothing other than what you have explained. I have privately observed that some people use the Five Phases to determine the form and structure, while others use the images of birds and beasts. I do not know which approach is correct. There are also those who divide the face into 'three masters' (initial, middle, and final master), 'nine luminaries' (nine stars matched with nine positions), and 'twelve palaces,' but none of these have a definitive conclusion. Could you please explain this to me? Master Chenghe said: Humans are born from the qi of the Five Phases, drink the harmonious qi of heaven, and consume the virtue of the earth. Nothing comes from outside the Five Phases. Therefore, to investigate a person's constitution, one must first understand the nature of each of the Five Phases, only then can the principles be explained clearly and applied to the form and appearance.

以飛走取形，則議物理自然之意，如《易》之取象，既以天地風雷水火山澤之八物以象八卦，又以牛馬龍雞豕雉狗羊以配之，其為物也□，其取類也大。以飛走取形亦如之。其物之為貴者，莫過虯龍、鸞鳳、鶴、獅子、狻猊之類，有飛有蟠有病有懶；其次則麟、虎、猿、猴、犀、象、牛、馬。凡此十類者之中，均為物也，自有不同。

As for using flying creatures and beasts to take forms, it refers to the natural principles of all things. This is similar to the way of taking images in the Zhou Yi: it uses eight kinds of natural phenomena, namely heaven, earth, wind, thunder, water, fire, mountain, and marsh, to symbolize the eight trigrams. It also uses eight kinds of animals, namely cattle, horse, dragon, chicken, pig, pheasant, dog, and sheep, to match the eight trigrams. Although the objects chosen are small, the categories they belong to are vast. Using flying creatures and beasts to take human forms is based on the same principle. Among flying creatures and beasts, the most esteemed are qiu long (a mythical dragon), luan feng (a mythical phoenix), gui he (turtle and crane), lion, and suan ni (a mythical lion). Among these, there are distinctions of flying, coiling, sick, and lazy. The next level includes qilin (mythical kirin), tiger, ape, monkey, rhinoceros, elephant, cattle, and horse. These ten categories are all animals, and naturally there are differences in their status.

故虯龍一類，有飛有蟠有病有懶；鸞鳳一類，有翱有翔有孤有飢。虯龍則巖巉而身長，鸞鳳則端正而眼細；虯則小，龍則大；鳳為雄兮鸞為雌。骨格似而神氣不正，則取其飛、蟠、病、懶、翱、舞、孤、飢之勢以況之。鶴則清瘦而脛長，則清古而眼雛，二者靈物，其形相類，不求貴達亦當得道。獅子則昻藏，狻猊則小於獅子也。

Therefore, creatures like qiu long (a type of dragon) are distinguished into categories such as flying dragon, coiled dragon, sick dragon, and lazy dragon; while creatures like luan feng (a type of phoenix) are divided into categories such as soaring, flying, solitary, and hungry. The form of qiu long is characterized by sharp and rugged bones like mountain rocks and a long body, while the form of luan feng is marked by a dignified and upright appearance with long, slender eyes. The body of qiu is small, while the body of long is large; the phoenix is male, and the luan is female. If the bone structure resembles these forms but the spirit is not correct, then one should compare it with the postures of flying, coiling, sickness, laziness, soaring, dancing, solitude, and hunger to determine its level. The form of he (crane) is clear and thin with long legs, while the form of gui (turtle) is ancient and refined with small eyes; both are spiritual creatures with similar forms. Those who possess these forms will even without seeking wealth and fame, be able to achieve success in spiritual cultivation. The form of si (lion) is grand and noble, while the form of shuanni (a type of lion) is slightly inferior to that of the lion.

猿臂長面圓，猴則面瘦而眼圓；牛則行緩，馬則驟而急。其大畧如此，然正形故難得也，此特取可貴者而言。以至麋鹿、彪豹、狐□、鶴鴿、雞犬、豬羊、鵝鴨之類，凡有生有性者，皆得可以取象，非博物□機之士能觸類而推之，亦難知矣。蓋取形又不須全似，但以耳目口鼻、行歩趨向得其髣髴皆是也。

The appearance of a monkey is characterized by long arms and a round face, while that of a monkey is marked by a thin face and round eyes; the appearance of an ox is slow movement, and that of a horse is swift running. This is a general description. However, it is rare to find a perfect match, and here only some valuable examples are given. As for animals such as elk, deer, panther, leopard, fox, crane, pigeon, chicken, dog, pig, sheep, goose, and duck, all living creatures with their own characteristics can be used as symbols. Without extensive knowledge and a keen mind, one would find it difficult to understand them. In fact, taking shape does not require perfect resemblance in every detail; as long as the ears, eyes, mouth, nose, and posture of movement resemble the intended form in a general way, it is sufficient.

嗚呼，知人難於知天矣！天有寒暑之可期，人有傾危則在於反覆之間；天有晦明之可見，人有容貌則在於深厚之間；天有旦暮之可數，人則有朝秉權要暮為逐客、朝處蒿萊而暮致青雲者，實難知也。惟用心若鑑之士，則真偽不可逃也。

Alas, knowing people is even harder than knowing heaven! The cold and heat of heaven come in regular cycles that can be predicted, but the downfall and danger of people come only in unpredictable ways; the clear and cloudy weather of heaven can be seen, but the hidden intentions behind people's appearances are deep and concealed; the morning and evening of heaven can be counted, but people may hold great power in the morning and be expelled from court by evening, or be in the grass roots in the morning and rise to the clouds by evening—truly hard to foresee. Only those whose hearts are as clear as mirrors can see through both truth and falsehood.

面有九曜：鼻屬金，眼屬木，耳屬水，口屬火，面屬土，左顴骨為羅，右顴骨為計，眉為紫炁，人中屬月孛是也。三主，或自下而上為言者，或自上而下為言者，皆不足取，以形之屬分可以無疑。夫水生於天一，金則生於地四，金水形神者，當自天庭至印堂為初主，印堂至凖頭為中主，凖頭至地閣為末主。

The face is accompanied by "nine luminaries" (nine stars): the nose belongs to the planet of metal, the eyes to the planet of wood, the ears to the planet of water, the mouth to the planet of fire, and the face itself to the planet of earth. The left cheekbone belongs to Luo Hou, the right cheekbone to Ji Du, the two eyebrows to Zi Qi, and the philtrum belongs to Yue Bo. Regarding the "three main parts" (initial, middle, and final), some people suggest arranging them from bottom to top, others from top to bottom, but neither approach is satisfactory. Instead, one should divide them according to the Five Phases corresponding to the person's physical form. Water in heaven originates from "Tian Yi," and metal on earth originates from "Di Si." Therefore, those whose form and spirit belong to metal or water should take the area from the forehead to the crease of the nose as the initial phase, from the crease of the nose to the tip of the nose as the middle phase, and from the tip of the nose to the chin as the final phase.

土者興中央之正色，發於中宮，如土形人自凖頭至印堂為初主，印堂至天庭為中主，凖頭至地閣為末主。更有兼形，則取其多為主，又焉能逃此哉。或曰：面有十二宮，印堂為命宮，天倉地庫為財帛宮，龍虎額角頭為兄弟宮，日月角為父母宮，三陰三陽為男女宮，懸壁為奴僕宮，魚尾為妻妾宮，神光年壽為疾厄宮，山林邊地為遷移宮，正面為官祿宮，精神地角福堂為福德宮，相貌則總而言也。

Earth is located in the center, representing the central color, and it originates from the 'Central Palace' on the face. Therefore, people with a earth-like appearance have their initial focus from the qian tou to the yin tang, the middle focus from yin tang to tian ting, and the final focus from qian tou to di ge. If a person has two types of forms, the one that appears more frequently is taken as the main one, and it cannot go beyond this rule. There is another saying that the face is divided into twelve palaces: yin tang is the palace of destiny, 'Heavenly Granary' (the angle of the forehead) and 'Di Ku' (below the cheeks) are the palace of wealth, long jiao and hu jiao along with the forehead angle are the palace of siblings, ri jiao and yue jiao are the palace of parents, 'San Yin San Yang' (the upper and lower eyelids) are the palace of spouse, 'Xuan Bi' (the sides of the cheeks) are the palace of servants, yu wei (the outer corners of the eyes) are the palace of wife and concubine, the spiritual light in the eyes and the year and longevity lines (on the bridge of the nose) are the palace of illness and misfortune, shan lin bian di is the palace of migration, the central line of the forehead (from the middle of the forehead to the middle mountain) is the palace of official rank, eye gaze, di jiao, and fu tang are the palace of fortune and virtue; the overall facial appearance is considered as the palace of appearance.

取形之理，分三主、九曜、十二宮之法，無以易此。希夷子曰：人生天地之間，不止於百千萬億數，其立身以殊，豈可遍言之也？能廣此意以觀人，知窮易象，乃可得也，何得一為喻？成和子曰：幽深微妙，天之機也；造化變移，天之理也。論天理以應人可也，洩天之機以惑人，天必罰之。

The principles of taking forms, as well as the methods of dividing into three main elements, nine luminaries, and twelve palaces, are without equal. Master Xiyi said: Humans exist between heaven and earth, numbering in the hundreds of millions, each with their own unique ways of living and dealing with the world; how could one possibly explain them all? Only by extending the above meaning to understand people can one grasp the principle of taking images from the Zhou Changes. One must understand this deeply, and not use a fixed analogy. Master Chenghe said: What is profound and subtle is the secret of heaven; what changes and transforms is the principle of heaven. It is acceptable to explain heavenly principles and apply them to human affairs; but to reveal heavenly secrets and confuse the people will surely bring divine punishment.

然而皇天無私，惟徳是輔，惟善人是為。由是而觀，則禍福無不自己求之者。人有常言：雖有窮困而通，否極而泰。居困之時不能致命遂志，焉可求通？居否之時不能修徳避難，焉可求泰？此《易》所謂貴乎藏器於身、待時而動之君子也。低視而心暗，藏氣愚而色不和，小人也。

However, heaven does not show partiality; it only supports the virtuous and completes the good. Thus, both misfortune and fortune are nothing but what one brings upon oneself. People often say: when poverty reaches its extreme, it turns to prosperity; when blockage reaches its extreme, it turns to smoothness. But when one is inpredicament, if one cannot be content with heaven's will and remain steadfast in one's aspirations, how can one attain prosperity? When one is in blockage, if one cannot cultivate virtue and avoid calamity, how can one attain smoothness? This is what the "Great Treatise" of the "Zhou Changes" says: "Keep one's talents hidden within oneself, and wait for the right time to act." In contrast, those who always look down, have dark thoughts, keep their anger suppressed, and have a gloomy expression are the petty persons.

大貴之相有三：曰聲，曰神，曰氣。蓋聲清則神清，神清則氣清，驗此三者，其形骨次之。是以古者方伎之妙，有聞人之聲韻而知其必貴者，得之於神也；有察人之喜怒操守而知其必貴者，得之於氣也。故聲欲響潤而長，神欲精粹而藏，氣欲舒緩而靜，反此者不貴也。若夫有聲而有神，氣不應，則其貴必遲；有神而氣怯聲破，則其貴不逺；有氣而神聲慢，未可言貴也。此三者幽而難明，□而難測，惟意所觧，口莫能宣也。

The three signs of great fortune are: first, voice; second, spirit; third, breath. A clear voice leads to a clear spirit, and a clear spirit leads to a clear breath. When examining these three, physical appearance and bone structure are secondary. Therefore, ancient masters of divination could sometimes determine a person's destined greatness just by listening to his voice's tone and resonance, which comes from the spirit; others could judge greatness by observing a person's expressions and moral integrity, which comes from the breath. Thus, the voice should be loud, round, and long-lasting; the spirit should be pure and hidden within; the breath should be slow and calm. The opposite of these traits indicates lack of greatness. If a person has a good voice and a good spirit, but his breath does not match, his rise to prominence will be delayed. If he has a good spirit but weak breath and a broken voice, his prosperity will not last. Only those with good breath but lazy and scattered spirit and voice can be said to lack true greatness. These three aspects are subtle and hard to grasp, deeply hidden and difficult to measure. They can only be understood through the mind, and cannot be explained with words.

成形而不可變，體具而不可移。大凡形體惟在完滿隆厚、清潤崇重、平正華秀，不貴則富也。若怪而麄、古而露、清而寒、秀而薄者，皆非美相也。古人論部位之法，以額、凖頭、地角、左右顴為五嶽，以眼、口、鼻、耳為四瀆，以上下分九州島十二辰。由此觀之，則一形之□，其所該也大，又烏可淺淺而論哉？

Once the form and appearance are established, they cannot be changed, and once the body is formed, it cannot be moved. In general, if a person's physical form is complete, thick, clear, refined, dignified, and balanced with elegance, they will not be wealthy but at least prosperous. If their appearance is strange and coarse, ancient and exposed, clear but thin and cold, or refined but weak and frail, then these are not beautiful features. The ancients divided the body parts by considering the forehead, nose tip, chin, and the left and right cheekbones as the "Five Mountains," and the eyes, mouth, nose, and ears as the "Four Rivers." They further assigned the Nine Provinces and the Twelve Earthly Branches to different positions. Thus, the content of a person's appearance is vast, and how can we lightly and carelessly comment on it?

故上自天子，下自庶人，其五臟六腑、百骸九竅之形皆同，然其所以為形則異也。若辨析之，須於三停五行中先觀其要妙，次求其部位氣色，左顧右盻，尋根揣本，則貴賤貧富、吉凶壽夭，灼然可見矣。

Therefore, from the Son of Heaven down to the common people, the form and structure of the five internal organs, six腑, the entire skeleton, and the nine orifices are the same for everyone. However, the principles that form their respective appearances are vastly different. To discern clearly, one must first identify the key subtle aspects within the "three divisions" and the Five Phases configuration. Then, by examining the color and appearance of each part, looking from left to right and thoroughly investigating the root, one can clearly discern a person's status of nobility or commonness, wealth or poverty, fortune or misfortune, longevity or short life.

形體身骨，相之根本也；氣色，相之枝葉也。根本固則枝葉繁，根本枯則枝葉謝，論相所以先究形體身骨而後氣色也。夫氣舒則色暢，氣恬則色靜，氣通則光潤華明見於色，此皆氣色之善也；氣偏則色焦，氣滯則色枯，氣蔽則憔悴暗黒見於色，此皆氣色之凶也。若夫形如枯木，心如死灰，淡然不與世俱，此又至人之相，不可以氣而論也。

The form and bones are the foundation of appearance, while color and luster are its branches. Only when the foundation is firm can the branches flourish; if the foundation withers, the branches will wither as well. Therefore, when examining appearance, one should first investigate the form and bones, and then consider the color and luster. When the qi is smooth, the color becomes bright; when the qi is tranquil, the color becomes steady; when the qi flows freely, there is a radiant and luminous appearance reflected in the color — these are signs of good qi. Conversely, if the qi is erratic, the color becomes restless; if the qi is stagnant, the color becomes dry and withered; if the qi is blocked, the color becomes dull and dark — these are signs of bad qi. As for those whose form resembles withered wood and whose spirit is like dead ashes, who remain calm and detached, not conforming to the ways of the world, these are the appearances of sages and enlightened persons, and cannot be measured by ordinary standards of color and luster.

形以清奇古怪者，須得神與氣合；若神氣不爽，則孤露塵俗、寒薄輕沈，非貴相也。得清如寒冰，奇如美玉，古如蒼巖之老松，怪如泰山之盤石，雜之千萬人中，見而異之者，乃清奇古怪之貴相。凡有此相，必須操修過人，功業隆重，聲聞天下也。

Those with appearances characterized as clear, strange, ancient, and peculiar must have their spirit and energy in harmony. If the spirit and energy are not bright and clear, they will appear isolated and exposed, vulgar and unrefined, shallow and light, and thus not be auspicious signs of high status. To be clear is like cold ice, transparent and pure; to be strange is like fine jade, smooth and extraordinary; to be ancient is like an old pine on a weathered rock, strong and vigorous; to be peculiar is like a stone on Mount Tai, strange and majestic. Such a person, when mixed among thousands, will stand out at a glance—this is the true appearance of clear, strange, ancient, and peculiar signs of high status. Those who possess such appearances are certainly beyond ordinary people in virtue and cultivation, achieving great success and fame that spreads throughout the world.

形有五寛、五短、五慢、五露、五急、五藏。何謂五寛？曰氣色，曰行坐，曰飲食，曰言語，曰喜怒，全此五者必逺大。何謂五短？曰頭，曰手，曰足，曰脛，曰身，全此五者中流之相也。何謂五慢？曰神，曰性，曰情，曰氣，曰行，全此五者壽而發於遲也。

There are distinctions called "five broad" (五宽), "five short" (五短), "five slow" (五慢), "five exposed" (五露), "five urgent" (五急), and "five hidden" (五藏). What is "five broad"? The complexion is broad and harmonious, sitting and walking is broad and comfortable, eating and drinking is broad and slow, speech is broad and kind, and emotions such as joy and anger are broad and balanced. If all five are present, one's future is certainly promising. What is "five short"? The head is short, the hands are short, the feet are short, the lower legs are short, and the body is short; if all five are present (without being disproportionate), it indicates an average appearance. What is "five slow"? The spirit is slow, the nature is slow, the emotions are slow, the breath is slow, and the movements are slow; if all five are present, it indicates a long life but a late success.

何謂五露？曰眉、耳、鼻、齒、眼，全此五者清烈孤貴異顯之相也；神露路死夭折。何謂五急？神、氣、性、皮、骨，發早而易喪也。何謂五藏？視藏神，言藏聲，見藏色，思藏息，聽藏氣，全此五者清貴逺大之器也。前此六說中有可採，宜更致思，定有所得。

What is called the Five Exposures? They are: eyebrow exposure, ear exposure, nose exposure, tooth exposure, and eye exposure. If all five are exposed but the spirit remains hidden, it indicates a dignified and lofty character, one who is noble and achieves great success. However, if even the spirit is exposed, the person is likely to die in exile or meet an early death. What is called the Five Urgencies? They are: spirit urgency, breath urgency, temperament urgency, skin urgency, and bone urgency. Such people may achieve success early in life but are also prone to an early demise. What is called the Five Internal Organs? When looking at things, the spirit does not leak out; when speaking, the voice does not scatter; when handling objects, the expression does not appear outwardly; when thinking, the breath does not become chaotic; when listening, the spirit does not wander. If all five are achieved, the person is noble and possesses great capacity. Among these six concepts, there are many valuable insights. One should reflect further and will surely gain something.

五惡殺：兩眉短尖，眼常如淚，此為卒暴殺；鼻折凖頭曲，斜羊視，此名自吊殺；目睛黃動，口不合唇，此為扛尸殺；肉橫四起，暴露不檢，此名兇暴殺；眼中赤筋，眊反強視，此名聞亡殺。茍有一焉，皆不能善終，常以此言為當也。

The "Five Evil Deaths" refer to five signs of a violent or untimely death: short and sharp eyebrows, with eyes often appearing to hold back tears, known as "Sudden Death" (sudden death); a broken nose and a crooked nose tip, along with a sheep-like gaze, known as "Self-Suspension Death" (self-suspension); yellowish eyes that move unpredictably and lips that cannot close properly, known as "Body-Bearing Death" (death by being carried away); facial muscles that bulge out and are exposed without restraint, known as "Fierce Death"; and red veins in the eyes, cloudy vision, and staring forcefully, known as "News Death" (death upon hearing news). If any of these five signs are present, one cannot die a peaceful death; this has always been considered accurate.

山川麗秀而氣不同，此人之生其形性所以有厚薄輕重清濁之異也。故閩山清聳，人俗於骨；南水平而土薄，人俗於情；北土重厚，人俗於鼻；淮水泛濁，人俗於重；若宋人俗於口，蜀人俗於眼，魯人俗於軒昻，江東江西人俗於色。如此類者，皆風土致異故也。論相而及此者，幾於神乎！

The beauty of mountains and rivers may be similar across different regions, but the earth's energy varies. Therefore, when people are born, their physical appearances and temperaments differ in terms of thickness, weight, clarity, and turbidity. In Fujian, where the mountains are clear and lofty, the people tend to have sharp and elegant facial features. In the Jiangnan region, where the water is flat and the soil is thin, the people are more emotionally expressive. In the north, where the soil is thick and the atmosphere is heavy, people often have broad and prominent noses. In the area around the Huai River, where the water is turbulent and muddy, people tend to be heavy and solid. As for the people of Song (now Shangqiu in Henan), their characteristics are reflected in their mouths; those of Shu (Sichuan) in their eyes; those of Lu (Shandong) in their dignified bearing; and those of Jiangdong and Jiangxi in their complexion. Such distinctions are all caused by differences in water, soil, and local climate. To discuss physiognomy to this extent is almost like reaching the divine.

唐舉論相，不好言形而好論色，不好言聲而好言氣，餘以為深意也。蓋形聲一定而不變，所以易；色氣屢變而不一，所以難。若唐公者，是故欲精其難能也。常得渠所著論氣色之文：夫人之氣色，皆發於心，縈於肺，觸於肝，散於腎，暢於脾。故氣色光而神靜，血通飲食流暢，喜之也；氣色昏則心亂血滯，飲食脹逆，憂之也。

During the Warring States period, the physiognomist Tang Ju discussed physiognomy, preferring to talk about color rather than appearance, and preferring to talk about qi rather than sound. I think there is profound meaning in this. Because form and sound are fixed once established, so they appear easy to observe; color and qi, however, change frequently and are ever-changing, so they appear difficult to observe. Tang Ju precisely aimed to achieve precision in this most difficult area. I once obtained the writings he composed on color, which said: the color of a person originates in the heart, circulates through the lungs, is moved by the liver, spreads to the kidneys, and flows smoothly through the spleen. Therefore, when the color is bright and the expression is calm, the blood flows smoothly and the digestion is unimpeded, which is a sign of joy; when the color is dim, the mind is troubled, the blood circulation is blocked, and the digestion is stagnant and the food rises, which is a sign of sorrow.

喜憂之，外見則浮如薄雲之蒙日，內見則隠如圭璧之有瑕；或盈而慘舒，或發露藏息；長者如絲，細者如毛，圓如粟，長如麥，斜如倚竿，皆氣色之現也。極致目力，徹旦而視之，憂喜足徵矣。

The signs of joy and sorrow, when appearing on the surface, appear faintly like thin clouds covering the sun; when hidden inside, they appear subtly like a small flaw on a jade bi disk. Sometimes they are full and either dim or spread out, sometimes revealed on the surface, sometimes concealed and hidden. Their forms: long like silk, fine like hair, round like millet grains, long and narrow like wheat grains, slanting like a bamboo pole leaning sideways — these are the appearances of the color qi. With keen eyesight, observe them at dawn when the color qi is most genuine, and one's joy and sorrow can be clearly discerned.

人生也，雖有善惡之形而貴賤未可分；雖有吉凶之色而禍福莫可詳。是以聖人以一面之形分百二十之部，上應三才，下配五嶽，俯仰天地之位，辯別內外之方。見其形則知其貴賤，察其色則驗其吉凶也，其謂至□至深，莫可得而隠也。

When a person is born, although there are forms of good and evil appearances, looking only at the form cannot distinguish between nobility and lowliness; although there are changes of auspicious and inauspicious colors, looking only at the color cannot determine fortune or misfortune. Therefore, the sage divided a face into one hundred and twenty parts. It corresponds to the three elements of heaven, earth, and humanity, and matches the five mountain directions. By observing the heavens and examining the earth, the sage discerned the positions of heaven and earth, and identified the directions of inside and outside. By examining the form, one can know the person's status; by observing the color, one can determine fortune or misfortune. This method is said to be extremely subtle and profound, so that nothing can be concealed.

且天中者，最中之位，以象人主，所以威制萬方，故刑獄在傍，兵衛在後，公卿前列，府庫左右。精舍為神靈之府，故動於眉□之上；學堂為聰明之館，故近於耳門之前。目者受色福，故妻兒俱列於目下；財者為人之貪，故盜賊依於金匱。山林近於仙路，弓弩落於邉方，承漿近口，日角居天。

"The Heaven Center" is located at the very top of the forehead, the most central position, symbolizing the ruler, thus capable of commanding all directions; therefore, the "Criminal Court" position is placed beside it, the "Military Guard" position behind it, the "Ministers" position in front of it, and the "Treasury" position on either side—completely mirroring the layout of the imperial court. The "Spiritual Hall" is the dwelling place of deities, so it is fixed above the eyebrows (the original text is missing one character); the "Academy" is the hall for wisdom and talent, so it is placed in front of the ear gates. The eyes receive the blessings of sound and color, so the positions for wife and children are arranged below the eyes; wealth is something people desire, so the "Thieves" position is located beside the "Golden Chest" (wealth position). The "Mountain Forest" position is near the path to immortality, the "Bow and Arrow" position is located in the border regions, the "Chengjiang" position is near the mouth, and the "Solar Forehead" position is located on the heavenly palace.

且上停者又為天，曰主祿；中停者又為人，曰主壽；下停者又為地，曰主富。三部亦為三主：上停初主，中停中主，下停末主。故上停豐滿，初年福祿；中停隆厚，中年成立；下停缺陷者，晚年破散。大體吉凶貴賤，無所不攝，今畧舉此數端，可皆以此求之。

Furthermore, the upper part (from the hairline to the eyebrows) represents heaven and governs official rank; the middle part (from the eyebrows to the tip of the nose) represents humanity and governs longevity; the lower part (from the tip of the nose to the chin) represents earth and governs wealth. These three parts are also known as the 'three main areas': the upper part governs the early years, the middle part governs the middle years, and the lower part governs the later years. Therefore, if the upper part is full and round, one will have good fortune and official rank in early life; if the middle part is prominent and thick, one will establish a family and achieve success in middle age; if the lower part is defective, one may experience decline and separation in old age. In general, all good and bad fortune, prosperity and poverty are covered by this system of body parts. Here only a few examples are given; others can be inferred by following the same reasoning.

天中主過事，又主官祿。髙起直者初年得官，平滿者宜逺行有官祿，缺陷者主刑獄死。天庭主三公貴品之部。若有骨起者當為卿監，骨起而兩邉□角應之，必任宰輔。有黒痣缺陷主刑死。一名天牢，主貴人之牢，亦名鴻臚寺，亦名四方館。骨陷色惡，不宜此處任官。司空主天官三公之部。骨起光澤者當任三公九卿，色惡不吉。

"The Tianzhong" is located at the center of the forehead, below the hairline. It signifies past events and official rank. If the bone here is high and straight, one will attain official position early in life; if it is flat and full, it is favorable for serving in distant posts and gaining official salary; if it is sunken or defective, it indicates imprisonment and death due to legal punishment. Below "Tianzhong" is "Tianting," which represents the rank of a high official such as a Grand Minister. If the bone here is prominent, one will hold positions like a minister or inspector; if the bone is raised and the corner bones on both sides correspond with each other, one will certainly reach the rank of prime minister. If there is a black mole or a sunken area, it indicates suffering legal punishment and death. "Tianting" is also called "Tianlao," which signifies the imprisonment of a nobleman; it is also called "Honglu Si" and "Sifang Guan." If the bone is sunken and the complexion is bad, it is unfavorable to serve in such official departments. Below "Tianting" is "Sikong," which represents the rank of the Three High Officials. If the bone here is raised and has a luster, one will hold the position of the Three High Officials or the Nine Ministers; if the complexion is bad, it is an ill omen.

中正主群寮之事，詳品人物之司，亦主官位髙下進退。骨起色潤澤，主官不歇滅。印堂主天印兩士，亦名□闕庭，掌符璽之官。方寸起而瑩者，二千石守；方寸平而靜者，三品任官不離闕庭；方寸陷者，亦主富貴。眉接連不廣，一生無祿；當傍有黒痣瘢痕，事或不吉也。

"Zhongzheng" is located below the司空 and in the center between the two eyebrows, governing matters concerning officials and subordinates, and it is the place where the office for evaluating people is situated. It also governs the rank and promotion or demotion of officials. If the bone here is prominent and the complexion is moist and lustrous, the official position will not be interrupted or abolished. Below this is "Yingtang" (between the two eyebrows), which governs the duties of officials close to the emperor, such as those in charge of the imperial seal. This area is also known as "Queingting" (the missing character in the original text). If the bone here is prominent and smooth, one can become a governor (commander of a commandery) with a rank of two thousand stones; if the area is flat and calm, one can hold a third-grade official position and remain in the court; even if this area is slightly indented, it still indicates wealth and honor. However, if the two eyebrows are connected and the Yingtang is narrow, one will have no official position or rank throughout life. If there is a black mole or scar beside the Yingtang, one's affairs often go ill.

山根主有勢。斷絶主多厄無兄弟，狹薄而低者並無勢力。眉鼻上亦名玉衡，又廷中。平滿或有奇骨伏起者，招國租之喜；但衡上依依上侵，則名聞朝野；若陷窪而目得相見者，則情淺識露，謀事難成。年上主已身之疾病。骨肉起，一生無疾患；陷缺者主惡死；有黒痣者主貧苦。

The "mountain root" (the base of the nose between the two eyes) indicates whether a person has status and power. If the mountain root is broken or cut off, it signifies many calamities and the absence of brothers. If it is narrow, thin, and sunken, it generally means a lack of authority. The section between the eyebrows and the nose is also called "Juheng" and "Tingzhong." If this area is flat and full, or if there is a subtle bone rising from it, it can bring good fortune such as imperial salary or honors. If the Juheng energy subtly rises toward the forehead, it indicates fame throughout the country. However, if it is low and sunken, forming a hollow, such that the eyes can almost see each other through the nose (the mountain root is almost non-existent), the person will be shallow in character, unable to keep secrets, and will find it difficult to achieve anything. The "year position" (the upper part of the nose below the mountain root) indicates one's own illnesses. If there is a prominent bone there, the person will have no illness throughout their life. If it is sunken and defective, it indicates a bad death. If there is a black mole there, it indicates poverty.

壽上主命之長短，事之吉凶。陷缺者無壽。又名怪部：青色赤黒交錯，怪兆也，應林木為怪，應欄□牛馬為怪，應井灶釜鳴井沸為怪。準頭主富貴貧賤百事吉凶。端正圓平直充滿者，富貴有官；準頭齊者，心性慈；準頭分，妨克兒。左為蘭臺，右為廷尉，成就平好者，聰眀見識。

The "Shou Shang" (the area above the year position, the bridge of the nose) governs longevity and the fortune or misfortune of affairs. If it is sunken or missing, it indicates a lack of longevity. It is also called the "Guai Bu" (strange part). Here, if green, red, and black colors intermingle, it is a sign of strangeness—possibly indicating strange occurrences in the woods or on the farm, or strange events involving cattle and horses in the stables, or strange occurrences around wells and stoves, such as pots making noises by themselves or well water boiling on its own. The "Zhen Tou" (the tip of the nose) governs wealth and poverty, and the fortune or misfortune of all matters. If it is well-formed, round, flat, and full, it indicates wealth and official positions. If the tip of the nose is neat and well-proportioned, the person is kind-hearted. If the tip of the nose splits into two parts, it indicates harm to sons. The left wing of the nose is called "Lan Tai," and the right wing is called "Ting Wei." If these two areas are flat and well-formed, the person is intelligent and has good judgment.

人中主人心性，亦主子孫。深直端廣者，忠信有子孫；中蹇而短者，夭命孤獨貧；有黒痣，女人當自嫁。正口主信文，充實平正稜成者有信行，薄弱缺陷者多詐妄，有黒痣者主貴吉利。承漿主飲酒，如有黒痣不宜飲酒，醉而當死；平滿者一飲五斗，常朝酒食。一名藥部，主服藥，色暗服藥不得力。地閣主地土屋宅，平厚者多田宅而富，狹薄者即主貧苦。頦頥主貧富，圓厚平澤者富，尖陷者貧窮，長者主克害骨肉。

"The person's 'Rénzhōng' (the vertical groove below the nose and above the lips) governs the heart nature and descendants: if it is deep and straight, and properly formed and wide, the person is loyal and trustworthy and has descendants; if it is blocked and short, the person has a short life, is lonely and poor; if there is a black mole, the woman will remarry. The 'Zhèngkǒu' (the mouth area) governs trust and literary talent: if the mouth is full and level, with distinct lip edges, the person is trustworthy and has actions; if it is thin and weak with defects, the person is deceitful and deceptive; if there is a black mole on the mouth, it indicates nobility and good fortune. The 'Chéngjiāng' (the depression below the lower lip) governs drinking: if there is a black mole here, the person should not drink alcohol, as drinking will lead to death; if it is flat and full, the person can drink five dou at a time and often enjoys wine and food. It is also called the 'Yàobù' (drug area), governing medication; if the complexion is dark, medication will not be effective. The 'Dìgé' (the area around the chin) governs land, houses, and property: if it is flat and thick, there is much land and property and wealth; if it is narrow and thin, the person is poor. The 'Kēyí' (the chin and cheeks) governs wealth and poverty: if it is round, thick, flat, and smooth, the person is wealthy; if it is sharp, thin, and sunken, the person is poor; if it is too long, it indicates harm to close relatives."

天獄一名理獄，主刑厄。平滿者不犯刑獄，缺陷及色惡者多遭獄厄。左廂主丞相，平滿者吉利，骨起與伏犀相連者當入宰輔，陷缺坎者亦多災厄。內府主金玉財寶，骨起平滿，家累珠玉，身復仁孝；缺陷者□蕩消折，亦獄死。

"The Heaven's Prison" is also called "The Reasonable Prison," governing calamities related to punishment and imprisonment: if this area is level and full, the person will not get into legal trouble throughout their life; however, if it is sunken, defective, or has a bad complexion, they are likely to suffer from imprisonment. "The Left Chamber" represents the position of the Chancellor: if it is level and full, it is auspicious; if the bone rises and connects with the "Hidden Ridge Bone," the person is destined for high official rank; but if it is sunken, uneven, or irregular, they are prone to misfortunes. "The Inner Treasury" governs gold and jade treasures: if the bone rises and is level here, the family will accumulate jewels and treasures, and the person will be kind and filial; if it is sunken or defective, the family's wealth will be completely lost, and there may even be death in prison.

髙廣主方伯之座，豐起者當任刺史，平吉利，有黒痣少□父母。陽尺主近佐之官，肉骨豐起，位佐郡之職；缺陷者主官歇滅；有黒痣者客死他鄉。武庫主兵甲之吏，骨肉起者宜任兵之官；若有瘢疵缺陷者，不宜任此職，亦從軍之敗；有黒痣兵死，赤色主鬬傷，黃色不宜受寄尸兵。

"High and broad" signifies the position of a regional governor (the feudal lord's minister): those with full and prominent features are suitable for serving as a state governor; those with flat and even features are auspicious; if there is a black birthmark, it indicates losing parents at a young age (the original text is missing one character). "Yang measure" refers to officials close to the ruler: those with thick and prominent flesh are suitable for auxiliary positions in a prefecture; if there is a depression or deficiency, the official position will be interrupted or abolished; if there is a black birthmark, it indicates dying away from home. "Military storehouse" governs military posts: those with thick and prominent flesh are suitable for military positions; if there are scars, blemishes, or depressions, they are unsuitable for military service, and even if they join the army, they will suffer defeat; if there is a black birthmark, it indicates death in military affairs; if red is present, it indicates disputes and injuries; if yellow is present, it is inauspicious to be entrusted with military matters or to bury fallen soldiers.

轉角主郡守之位，骨起而色眀者主任藩府。一名弓弩，有黒痣主兵死，□黒主退官失祿，赤色暴病或爭競官職。輔骨大即官大，輔骨小即官小，如無骨不可求官。邉地者主邉郡之職，亦主逺行吉凶，肉起吉利，邉地骨峻起者主□御之權，黒色不能逺行，陷者為奴僕使，有黒痣色惡者，不問男女皆客亡。

"The 'Turn' sign indicates a position as a prefectural governor: if the bone structure is prominent and the complexion is bright and smooth, one may serve in a regional governor's office. It is also called 'Crossbow': a black birthmark indicates death from military affairs; a present black color indicates dismissal from office and loss of status; a present red color indicates sudden illness or disputes over official positions. The 'Assistant Bone' nearby, if large, indicates a high official rank; if small, a lower rank; if completely absent, one should not seek official positions. The 'Border Area' indicates a position in a border region, and also predicts the fortune of long journeys: if the flesh is swollen here, it is auspicious; if the bone in the border area is sharp and high, one holds authority over a large territory; if black color appears, one should not travel far; if it is sunken, one can only serve as a servant or attendant; if there is a black birthmark with a bad complexion, regardless of gender, one will die in a foreign land."

日角主公侯之坐，充滿洪直骨起者主御前常坐，光澤行人避道。天府一名王府，主入朝否□，是故天府枯燥，有官而無道。房心主師侍之位，骨起者為人之師，骨起而黃色光澤者為國師，色惡者非時主病。

"The Day Angle" (the bulge on the left upper part of the forehead) indicates the position of a prince or noble: if it is full and the bone structure is broad, straight, and prominent, the person can often have a seat before the emperor; when the color and luster are good, even pedestrians will make way when they go out. "The Imperial Residence" is also called "The王府" (Palace), which indicates whether one can serve as an official in court (the original text is missing one character); therefore, if the area of the Imperial Residence is dry and lacks luster, even though one holds an official position, they cannot follow the proper path. "The Room and Heart" indicates the position of an imperial teacher or attendant: if the bone structure is prominent, one can become a teacher to others; if the bone structure is prominent and shows a yellow luster, one can become a teacher to the emperor; if the color and luster are bad, one will fall ill out of season.

上墓左右主父母之位，骨起者宜父母，光澤子孫滿堂，黒痣缺陷主溺死，色枯燥者父母不能。四煞主手足妨之病、四時煞害之事，黃色憂傷損，黒色被賊引縮缺，骨起皆憂煞害，平滿光澤者一生不被害。戰堂主征戰事，色斑惡者戰不還，色好平滿戰勝，缺陷兵死，骨起為將。驛馬主乗騎之事，色澤者如乗馬去，陷缺者無乗馬之祿，色惡者乗馬有死。吊庭主喪亡之事，吊庭白如梨花父母死，□白即披服及黒痣，喪服多時矣。

The "Upper Tomb" position is on the left and right sides, representing the parents' position: if there is a bone prominence here, it is beneficial to the parents; if the color is bright and lustrous, there will be many descendants; if there is a black mole or depression, it indicates death by drowning; if the color is dry and dull, the parents will not live long. The "Four Evils" position relates to injuries and illnesses from hand and foot wounds, and afflictions from the four seasonal evils: if yellow color appears, there will be worries and losses; if black color appears, one will be involved in theft-related troubles; if the flesh and muscles here are sunken or the bones are prominent and irregular, one should be concerned about evil influences; if the area is flat and lustrous, one will not suffer any harm. The "Battle Hall" position relates to military affairs: if the color is mottled and foul, one will not return from battle; if the color is good and the area is flat and full, one will win the battle; if it is sunken, one will die in military affairs; if there are bone prominences, one can become a general. The "Post Horse" position relates to travel by carriage or horse: if the color is moist and lustrous, one will travel by horse smoothly; if it is sunken or defective, one will have no fortune related to carriages or horses; if the color is foul, traveling by horse will lead to accidents or death. The "Funeral Hall" position relates to death: if the color here is white like pear blossoms, the parents will die; if the area is white, one will have to wear mourning clothes; if there is also a black mole, one will have to mourn for a long time.

額角主公卿之位，缺陷一生無官，骨起為公卿。一名額中，色紅黃者大吉，黒色主死，色惡主厄向人叩頭，赤色發如豆主刀兵死。上卿主正卿之位，亦主家鄉，骨肉起而常光澤為官必親御座，色惡逺離家鄉。

The "Forehead" indicates the position of officials and ministers: if it is sunken and lacks fullness, one will never hold an official post; if the bone structure is prominent, one can become a high-ranking official. It is also called the "Middle Forehead": if it shows red or yellow color, it is very auspicious; if it shows black, it indicates death; if the complexion is bad, it signifies hardship and the need to beg for help from others; if it shows a bright red color with spots like beans, it indicates death by weapons. The "Upper Minister" indicates the position of a high-ranking official and also relates to one's hometown: if the bone structure is prominent and constantly has a good luster, one will certainly hold an official post close to the emperor; if the complexion is bad, one will have to leave the hometown.

少府主府寺之位，骨起者任府寺，色惡有官主失職，右府黃起貴人□名，不出季月應之。交朋主朋友之位，骨起及色紅黃者交友輔強，缺陷者一生寡合，色惡與朋友爭競，色青外婦相愛，色赤外婦求離，色白妻有分情。

The "Lesser Treasury" indicates the position of the central government office: if there is a raised bone here, one may hold a position in the central government office; if the color is bad, even though one has an official position, they will lose their job. On the right side, the "Right Treasury" shows a raised yellow bump, which indicates being recommended by a nobleman and gaining fame, which will come to pass within a season. The "Companions" indicate the position of friends: if there is a raised bone and red or yellow color here, the friends one meets will be helpful; if it is sunken or missing, one will have few friends throughout life; if the color is bad, one will quarrel with friends; if it shows green, one will have an affair with a woman outside the marriage; if it shows red, the wife outside the marriage will want to break up; if it shows white, the wife already has a divided heart.

道上主出行之位，亦名衡上，骨起一生常在道路，平滿一生不出遊，缺陷及色如馬肝主客死道傍。交額主福祿之位，骨起肉起及色好者主有福徳，黒痣者吉，色惡及陷缺者一生不崇福徳。重眉主勇怯之位，骨肉如重眉主有勇富貴，缺及色惡皆主怯弱貧賤。

"The 'road position' (道上) governs travel: it is also called 'balance position' (衡上). If this area is prominent, one's life is often spent traveling; if it is flat and full, one does not travel far. If it is sunken, missing, or has a dark purple color like horse liver, it indicates death by the roadside. The 'forehead meeting position' (交额) governs fortune and virtue: if this area is prominent and has good color, it indicates having both fortune and virtue; if there is a black mole, it is also auspicious. If the color is poor or the area is sunken and missing, one will not enjoy fortune and virtue throughout life. The 'double eyebrow position' (重眉) governs bravery or timidity: if this area is prominent like a second eyebrow, it indicates bravery and wealth; if there is a deficiency or poor color here, it indicates timidity and poverty."

山林主野積之象，山林廣厚必多藏蓄，又多勢力，淺薄無勢力，不可委任大事。一名崖，色有黒痣入山林主被蟲傷。亦名四季，天子即□兵馬強壯四方，人物美惡，色黒四方有賊，黃色四方安靜，凡人色黑不宜逺行。

The "Mountain Forest" area, located near the hairline above the forehead, symbolizes the accumulation of resources in the mountains and forests. A broad and thick Mountain Forest indicates abundant resources and strong power; a shallow and thin one signifies lack of power and is unsuitable for assuming great responsibilities. It is also called "Cliff." If the color is dark and there is a black mole embedded in the Mountain Forest, it indicates being bitten by venomous creatures. It is also referred to as "Four Seasons." On the body of a sovereign, this area indicates whether the military forces in all directions are strong and the quality of people across the land; if it shows black color, there will be bandits in all directions; if it shows yellow, the country will be peaceful. For ordinary people, if this area turns black, it is not advisable to travel far.

龍角為顯貴之位，有骨肉端美從眉上積起涉額如龍角者，主為使相，女人為后妃；若形盤薄狀如蚯蚓者，心多妬忌也。虎角帥將之位，當主兵權。一名疑路，主行之象也，色好宜行，色惡慎出，有黒痣者行不還。牛角主權貴之位，骨起如角者使相之權。

"The Dragon Horn" indicates a position of high status: if the bone structure here is straight, full, and beautiful, rising from the eyebrows across the forehead in a shape resembling a dragon's horn, it signifies a person who will hold a high official position such as a military governor and chancellor, and for women, it suggests becoming a queen or empress. If the bone structure here is twisted and thin, resembling a worm, it indicates a person with much jealousy. "The Tiger Horn" indicates a position of a military commander, who holds military power; it is also called "Doubtful Path," indicating the omen for travel: if the color is good, it is favorable to travel; if the color is bad, one should be cautious about going out. If there is a black mole here, it suggests that one will not return from a journey. "The Ox Horn" indicates a position of noble authority: if the bone rises like an horn here, it signifies holding power equivalent to a military governor.

輔角乃職制之位，骨大者官職大，骨小者官職小，陷缺者終身無祿。□角主官祿之位，骨起有角者全祿，無角者不可求官。釜□主金吾之位，骨肉起者有兵革之權，色好武選清顯，陷缺者兵死。

"The 'Fu Jiao' indicates the rank of an official's position: here, if the bone is large, the official rank is high; if the bone is small, the official rank is low; if the bone is sunken or missing, the person will have no official position for life. The adjacent 'Mou Jiao' (the original text is missing one character) indicates the position of official rank: here, if the bone rises to form a corner shape, the official rank is complete; if it does not form a corner, one should not seek official positions. The 'Fu Mou' (the original text is missing one character) indicates the position of the Golden Guard (a military official in the capital): here, if the bone is prominent, the person holds military power; if the complexion is good, they may be selected through the military examination and achieve high status and honor; if the bone is sunken or missing, they will die in military affairs."

華蓋主邪正之事，深厚主壽有官，短促刑獄少壽，淺薄殃邪。一名厄門，有惡色黒痣及平落主暴死。一名皮部，乾枯者主經商銷折。福堂主福祿之事，豐厚者有官祿無災富壽，狹薄者貧夭無官，一生又遭非橫之災。郊外主出行之事，若惡色不可逺行，骨起者一生不可出遊，有黒痣陷缺者他鄉死矣。

The "Huagai" indicates the righteousness or wickedness of one's mind: if it is deep, it signifies longevity and official rank; if short, it brings legal troubles and a short life; if shallow, it invites misfortune and evil influences. It is also called "Emen": if it shows an evil color, has a black mole, or is flat and sunken, it indicates a sudden death. It is also called "Pibu": if it is dry and withered, it means certain loss in business. The "Futang" indicates matters of fortune and rank: if it is thick and prosperous, it signifies official position, no calamity, wealth and longevity; if it is thin and narrow, it leads to poverty, early death, no official position, and suffering from unexpected misfortunes throughout life. The "Jiaowai" indicates travel matters: if it shows an evil color, one should not travel far; if there is a bone prominence, one is unsuitable for traveling; if there is a black mole or a depression, one is likely to die away from home.

家獄主刑厄之事，平滿潤澤者一生不徒囚。一名頻路，若是常不潔者主多憂，陷缺者獄死。蠶室主女工之事，平滿光靜家內宜蠶，陷缺無田蠶，色惡妻妬不良。林平主僊道之位，骨肉起及色常光澤者修道徳，或急或惡缺陷者服藥死。

"The home prison" signifies matters related to punishment and imprisonment: if this area is smooth and moist, the person will not suffer from imprisonment or corporal punishment. It is also called "frequent path": if this area is always dark and unclean, it indicates much worry; if it is sunken and defective, the person may die in prison. "Silkworm room" signifies matters related to female labor and sericulture: if this area is smooth, bright, quiet, and full, the family is suitable for raising silkworms; if it is sunken and defective, there will be no benefit from sericulture; if the color is bad, the wife will be jealous and unvirtuous. "Forest level" signifies the position related to immortality and Daoist practice: if this area has prominent flesh and a constant bright color, the person can cultivate Dao and accumulate virtue; if the color is restless or foul and the area is sunken and defective, the person may die from taking elixirs.

精舍主僧道之位，平滿色澤釋慧有成，缺陷色惡者釋無成。嬪門主宮嬪之位，豐潤色好者妻婦吉慶，缺陷者妻婦厄。刼門主刼盜之位，骨起肉豐及色好者永不被盜，有黒痣常被刼，發惡色刼賊。青路主私路出入，色瑩澤好者出入則吉，色惡者不宜出入，則有厄難。巷路主公路出入，色澤浄平者出入則獲福祿，色惡者出入則有凶惡也。

"The 'Jing She' position signifies the place for monks and Taoist practitioners: if it is level and has a moist, vibrant color, those who take up monastic practice can achieve wisdom and spiritual accomplishments; if it is sunken, lacking, or has a bad color, their spiritual cultivation will not succeed. The 'Pin Men' position relates to the palace ladies: if it is full and has a good color, the wife and family will be prosperous and fortunate; if it is sunken or lacking, there will be misfortune for the wife and family. The 'Jie Men' position concerns theft and robbery: if it is prominent, fleshly and full, and has a good color, there will be no theft; if there is a black mole, theft is frequent; if it shows a bad color, thieves will come. The 'Qing Lu' position relates to private movement and travel: if it has a bright, clean, and smooth color, travel and movement will be auspicious; if it has a bad color, it is not suitable for movement, and going out will bring misfortune. The 'Xiang Lu' position relates to official business and movement: if it has a moist, clean, and peaceful color, movement and travel will bring blessings and good fortune; if it has a bad color, movement and travel will bring danger and misfortune."

太陽主口舌喜慶，色惡主鬬訟，有黒痣常憂爭競，色好男得好婦，女得好夫。中陽主家室之事，青色夫妻欲離，黒色主病，赤色夫妻鬬競，其色好得暴財之吉。少陽主災厄，顯色有厄，平淨少災，青色起入目者憂色，顯鞭棰之厄。外陽主相謀之事，黒色主被人枉謀，青色被寃枉死。

"The Sun" (located near the mountain root at the inner corner of the eye) governs speech and celebrations: poor complexion indicates disputes and lawsuits; the presence of a black mole often signifies quarrels and worry; a good complexion suggests that a man will marry a good wife and a woman will marry a good husband. "Middle Yang" governs family matters: a blue color indicates the possibility of marital separation; a black color signifies illness; a red color indicates marital quarrels; a good complexion suggests the possibility of unexpected wealth. "Less Yang" governs calamities: if there is a visible complexion here, there will be misfortune; if it is clear and clean, there will be little disaster; if blue color appears and spreads into the eye, it indicates sorrow and shows the possibility of being beaten or punished. "Outer Yang" governs matters of being schemed against: a black color indicates being falsely accused and harmed; a blue color indicates dying with injustice.

魚尾一名盜部，主盜賊之事，有黒色為盜所害，色好一生不被盜，陷缺是賊人也，色惡被引也。奸門主奸私之事，有黒痣為奸盜所害，奸門有肉起媱穢不避親踈，色惡坐受奸刑，發色好得美婦。天倉主食祿之位，平滿圓成肉豐主食祿，此中不滿縱得官常得貧任。一名軍門，有黒痣陷缺者有軍中之難也。

"The Fish Tail" (eye tail) is also called "The Robbery Area," which governs matters related to thieves: if it appears black, one will be harmed by robbers; if the color is good, one will never be robbed; if it is sunken or missing, the person themselves is a thief; if the color is bad, one will be involved with thieves."The Immoral Gate" (the area outside the eye tail, in front of the solar plexus) governs matters of improper relationships: if there is a black mole here, one will be harmed by villains or thieves; if the flesh here is raised, it indicates a licentious and unrestrained nature, with no avoidance of close or distant relationships; if the color is bad, one will be punished due to immoral affairs; if there is a lustful appearance here, one can marry a beautiful wife."The Heavenly Granary" (the sides of the forehead) governs the position of official salary: if it is flat, full, round, and the flesh is thick, it indicates having a salary; if it is not full, even if one holds an official position, the duties will often be arduous. It is also called "The Military Gate": if there is a black mole or a sunken and missing area here, one will face difficulties in the military.

天井主財帛之位，平滿富盛，有痣井厄。天門主開闔詳占之事，又名地戶，發好色主吉慶之事，發惡色主婦人與爭訟。□中主修行之路，在天門之後，近耳也，豐廣者學道有成，有黒痣不可出家，主虛誕而無成也。

"The Heaven's Well" governs the position of wealth and fortune: here, a level and full household indicates prosperity; if there is a birthmark, it signifies a calamity related to a well (such as falling into a well or suffering from well water issues). "The Heaven's Gate" governs opening and closing, entry and exit, and matters requiring careful inquiry, also known as "the Earth's Gate": here, if good complexion is emitted, it indicates auspicious events; if bad complexion is emitted, it suggests disputes with women. "The Middle" (the original text lacks one character) governs the path of cultivation, located behind the Heaven's Gate and near the ear: if this area is full and wide, one can achieve success in studying the Dao; if there is a black birthmark, one should not become a monk, as becoming a monk would be empty talk and result in nothing."

夫坐，女左為夫坐，男右為妻坐，主夫妻吉凶之位。光澤端滿者，男有好婦，女有好夫；有黒痣者，男主妨妻，女主妨夫。長男主長男之位，定長男好惡，黒痣主妨長男。中男主中男之位，定中男之吉凶，非時發赤色如豆者，不出一月共婦鬬競也。

The "Fu Zuo" position indicates the husband's seat for a woman and the wife's seat for a man, governing the fortune of the husband and wife. If this position has a bright and properly rounded appearance, a man will have a good wife and a woman will have a good husband. If there is a black mole here, a man will harm his wife and a woman will harm her husband. The "Chang Nan" position governs the eldest son; observing this position determines the fortune of the eldest son. If there is a black mole here, it will harm the eldest son. The "Zhong Nan" position governs the second son; observing this position determines the fortune of the second son. If it does not conform to the season and emits a red color, appearing as large as a bean, the second son will quarrel with his wife within a month.

小男主小男之位，定小男之好惡，婦人有黒痣則主妨夫。外男主外子，亦主孫息之位，如有黒痣害父母。一名外宅，色平滿好者，男得貴家之妻，女得貴家之夫。目下都名房中，春若三月青黃色者，有子之象；男有黃色者生女，女有黃色者生男；白色子死，赤色子厄，皆以四時氣推之；有黒痣憂子災，目下端平光澤，生男女尤多。

The position of "Xiao Nan" (younger son) indicates the fortune of the youngest son; if there is a black mole here, it may bring harm to the husband. The position of "Wai Nan" (stepson) also relates to grandchildren; if there is a black mole here, it may harm the parents. It is also called "Wai Zhai" (outer household): if the color here is smooth and good, a man may marry a daughter from a noble family, and a woman may marry a son from a noble family. The entire area below the eyes is called "Fang Zhong" (children's palace): in spring, if a greenish-yellow color appears here, it indicates the presence of a son; for a man, a yellow color here indicates a daughter, and for a woman, a yellow color here indicates a son; a white color indicates the death of children, and a red color indicates misfortune for the children—these should be judged according to the prevailing seasonal energies. If there is a black mole here, one should worry about misfortune for the children; if the area below the eyes is neat, full, and has a luster, then the number of children will be particularly numerous.

金匱主金銀之位，平滿光澤者主積金銀，枯陷者主財乏，有黒痣主有財被盜。盜賊主偷盜之位，平滿者不被盜賊，發惡色即是賊。內禁主內禁口舌之事，平滿者一生不說人長短，缺陷有黒痣常懐毀謗。遊軍主邉逺之職，平澤色美者宜任邉逺之官，色惡不宜逺行。書上主學堂之位，若不潔浄或有黒痣缺陷者，主無學問。

The "Golden Chest" position governs wealth in the form of gold and silver: if it is flat and lustrous, one can accumulate wealth; if it is dry, thin, and sunken, there will be a lack of money; if there is a black mole, wealth will be stolen. The "Thief" position governs theft: if it is flat and smooth, one will not be robbed; if it shows a bad complexion, the person themselves is a thief. The "Inner Restriction" position governs inner taboos and verbal disputes: if it is flat and smooth, one will not speak ill of others behind their back; if it is sunken, defective, and has a black mole, one often harbors thoughts of slander. The "Wandering Army" position governs remote positions: if it is smooth and has a good complexion, it is suitable to take up a post in a remote area; if the complexion is bad, one should not travel far. The "Book Above" position governs the study (the position of learning): if it is unclean, or has a black mole or is sunken and defective, it indicates a lack of knowledge.

甲匱一名財府，主財帛之庫，平滿光澤者一生足財，若陷缺色翳者一生乏財帛。往來主行人之位，色澤紅黃者行人不出月內至，枯燥者行人不來。堂上主六親之位，色紅黃主親戚相聚之喜，色白主□父母兄弟。端正看人難易之位，色枯燥缺陷者性難，色澤端正者主性易也。

"The Jia Kui" is also called "Cai Fu," which governs the treasury of wealth: if it is flat and lustrous, the person will have abundant wealth throughout their life; if it is sunken, defective, or lacks luster, they will lack money throughout their life. "Wang Lai" governs those who are away from home: if the color is red and yellow and bright, those who have gone out will return within a month; if the color is dry and dull, those who have gone out will not return. "Tang Shang" governs the Six Relations: if it shows red and yellow colors, it indicates joy from family reunions; if it shows white, it indicates the loss of parents or brothers (the original text is missing one character). "Zhen Dang" refers to the person's temperament being easygoing or stubborn: if the color is dry and dull, and the area is sunken or defective, the person is stubborn and difficult to deal with; if the color is moist and lustrous, and the area is properly shaped, the person is easygoing and pleasant to be with.

姑姨主姑姨之位，左□姑，右□姨，骨起肉色好者姑姨美好，枯燥則姑姨多病，缺陷者無姑姨。權勢主勢權之位，端圓豐澤者有權勢，隳毀者無勢權。兄弟主兄弟多少之位，右為姊妺之位，左偏髙妨兄姊，右偏髙妨弟妹，端闊光澤者兄弟強眾，兩頬如雞子單身一世。

The "uncle and aunt" position indicates the condition of the maternal uncle and aunt: the left side corresponds to the maternal uncle, and the right side corresponds to the maternal aunt (each original text is missing one character). If the area is prominent with good flesh tone, both the maternal uncle and aunt are healthy. If the color is dry and dull, the maternal uncle and aunt are likely to be sickly. If the area is sunken or missing, there may be no maternal uncle or aunt. The "authority and power" position indicates the presence of authority and influence: if this area is upright, round, full, and moist, there is authority and power. If this area is damaged or sunken, there is no authority or power. The "brother" position indicates the number and strength of brothers, while the right side corresponds to sisters. If the left side is higher, it may harm the elder brothers or sisters; if the right side is higher, it may harm the younger brothers or sisters. If the area is upright, broad, and has a lustrous appearance, there are many strong brothers. If both cheeks are thin and smooth like an egg, one will remain single all their life.

外孫主外孫之位，□平滿光澤色定外孫多少吉凶。命門主壽命長短，骨起入耳必百歲不死，有黒痣火燒，赤痣兵死，色惡常疾病患。學堂主學識之位，骨隆端色浄潔者文學聰明，骨陷色枯黒痣瘢疵者無學問也。

The "Outer Grandson" position indicates the number and fortune of the outer grandsons: by observing whether this area is flat and full, and the quality of its luster (the original text is missing one character here), one can determine the quantity and auspiciousness of the outer grandsons. The "Life Gate" position indicates the length of life: if the bone rises and extends horizontally into the ear gate, one is destined to live over a hundred years without dying; if there is a black mole, one will die from fire; if there is a red mole, one will die from military affairs; if the color is bad, one will suffer from chronic illness throughout life. The "Study Hall" position indicates scholarly ability: if the bone structure is prominent and upright, and the color is clean, one will have literary talent and be intelligent; if the bone is sunken, the color is dry and dull, and there are black moles or blemishes, one will lack knowledge.

號令主號令之位，端浄分眀者主施設號令眾數咸伏，若無出令人終慢之。一名壽部，長而美重而分主壽髙逺。上灶主宅舍之位，平滿主好宅舍，陷缺無屋可住。宮室主人房室之位，天子曰掖庭，色惡及缺陷者主妻婦病厄，宮室則主嬪妃疾厄。

"The 'Command' position represents authority issuing orders: where it is upright and clean, with clear boundaries, commands are issued and all obey; where it is formless, even if commands are given, others will ultimately be lazy and not listen. It is also called the 'Longevity Section': long and beautiful, thick and with clear boundaries, indicates long and enduring life. The 'Upper Hearth' position represents the residence: where it is level and full, there are good houses to live in; where it is sunken and defective, there are no houses to live in. The 'Palace' position represents the person's living quarters; for a sovereign, it is called 'Yiting' (the inner court): where the color is bad or sunken and defective, it indicates illness or misfortune for the wife; for an emperor, it indicates illness or misfortune for the concubines."

典御主僕使之位，□奴婢多少，平滿一生不乏奴婢，陷缺枯燥一生無奴婢。囷倉主食祿之位，平滿主有祿食，缺陷飢餓死，發青色者主憂官災。後閣主寄居之位，骨肉豐起一生不寄住，缺陷定他鄉之館也。中門主富祿之位，平滿無黒痣者主家道富，缺陷一生無祿而貧。兵人主兵使之位，平滿者有兵驅使，缺陷急惡無兵使用也。

The "Dian Yu" position governs servants and household staff; looking here shows the number of servants. If it is full and level, one will not lack servants throughout life; if it is sunken and deficient, life will be lonely and without servants. The "Quan Cang" position governs food andofficial stipend (salary). If it is full and level, one will have both food and salary; if it is sunken and deficient, one will starve to death; if it appears dark blue here, one should worry about legal troubles. The "Hou Ge" position governs living under others' roof. If it is full and level, one will not need to live with others; if it is sunken and deficient, one is destined to live as a guest in another's home. The "Zhong Men" position governs wealth and salary. If it is full and level without a black mole, the family will be prosperous; if it is sunken and deficient, one will live in poverty without salary. The "Bing Ren" position governs military forces and commands. If it is full and level, one will have soldiers to command; if it is sunken and deficient, and the complexion is restless and foul, one will have no soldiers to use.

井部主田宅之位，平滿者宜田宅，缺陷者一生無宅居止，有黒子溺死。帳子主帳廚之位，豐潤主有廚帳，窄狹主乏廚帳。細廚主飲食之位，平滿者足，陷缺乏饍，發惡色為食死，白色咽酒食致死，黒痣餓死，黃色暴死。

The "Well" section governs fields and dwellings: a full and level section is suitable for acquiring land and property; a concave or defective section indicates a lifetime without a place to live; a black mole signifies drowning death. The "Canopy" section governs curtains, kitchen utensils, and daily household supplies: a full and moist section indicates abundant kitchen supplies; a narrow and constricted section indicates insufficient kitchen supplies. The "Fine Kitchen" section governs food: a full and level section indicates ample food; a concave or defective section indicates lack of food; an evil color indicates death from food-related causes; a white color indicates death from swallowing alcohol or food; a black mole indicates starvation death; a yellow color indicates sudden death.

內閣主闈閣之位，豐滿者闈合深逺，色惡閨閣淺穢，缺陷亦然。小吏主□多少有無。妓堂主妓樂多少、女妾有無之數。媵妾主妾媵多少，平滿家足妓妾之樂。嬰門主醫學之位，若缺陷□翳，亦不喜服藥。

The "Inner Cabinet" position relates to the inner household entrance: if it is full and prosperous, the inner courtyard is deep and dignified; if the color is bad, the inner courtyard is shallow and dirty; if it is sunken or defective, it is the same. The "Minor Officials" position indicates the number of servants and minor officials in the family. The "Entertainment Hall" position relates to the amount of music and dance and the presence or absence of concubines. The "Secondary Concubines" position indicates the number of secondary wives: if it is full and prosperous, the family can afford the pleasure of having concubines. The "Infant Gate" position relates to medical matters: if it is sunken or defective and the color is dull, it is not advisable to take medicine.

□璧主珍寶之位，髙峻色美家蓄金玉，色惡缺陷金玉散失矣。門閨主閨闈之事，亦主閨閣深淺，色惡者閨幃有變。比鄰主鄰宅之位，平滿色好者良鄰，陷色惡者有黒痣多鄰有惡人。惡巷主里巷之位，如惡色發者出入被刼，骨肉起者無賊害。

The "Some Jade" position (the original text is missing one character) indicates treasures: if this area is high and has a good color, the family will have gold and jade; if the color is bad or the area is sunken and defective, gold and jade will be lost. The "Gate and Courtyard" position relates to matters within the inner rooms and also indicates the depth of the family's private domain: if the color is bad, there will be troubles involving the women in the family. The "Nearby Neighbors" position relates to neighboring houses: if this area is flat and has a good color, good neighbors will be encountered; if it is sunken, has a bad color, or has a black mole, the neighbors are likely to be wicked. The "Bad Alley" position relates to the residential neighborhood: if this area shows a bad color, there will be robbery when going in and out; if the bones are prominent, there will be no danger from thieves.

客舍主賓客之位，平滿端好者好賓客，缺陷者不喜見人。兵闌主走使之位，陷缺者家無走使。家食主榖食之位，平滿色美足糧食，缺陷色惡虛名。商旅主興販好惡。山頭主路之位，平滿者出入無險難，缺陷者多災也。

The "Guest House" position governs guests and visitors: if it is flat and full, it indicates a willingness to entertain guests; if it is sunken or defective, it suggests reluctance to meet people. The "Military Barracks" position governs servants and laborers: if it is sunken or defective, there are no servants or helpers in the household. The "Family Food" position governs grain and food supplies: if it is flat and has a good color, there is an abundance of food; if it is sunken or defective with a poor color, there is only empty reputation without actual substance. The "Commerce and Travel" position governs the success or failure of business and trade. The "Mountain Head" position governs roads: if it is flat and full, there are no dangers or obstacles in going out or coming in; if it is sunken or defective, there will be many misfortunes when going out.

祖舍主父母田宅，平滿光澤者足祖業，陷缺者無田宅，有黒痣主棄祖移居。外院主牛馬荘田，平滿足莊田牛馬，缺陷者無，色惡者牛馬損矣。下墓主墓田之位，平滿色潤主有墓，陷缺色枯者積代不。野土主雞犬豬羊多少、子孫進益之類。荒丘主外國之類，平滿光澤者宜外國遊行。天子巷此中平滿主外國來朝。欽庫主車行之位，方滿主宜乗車，缺陷乗車騎有厄。

The "Ancestral Residence" position indicates the situation of ancestral fields and houses: if it is flat and lustrous, there are ample ancestral properties; if it is sunken and lacks fullness, there are no fields or houses; if there is a black mole, one will leave the ancestral home and move elsewhere. The "Outer Yard" position indicates the condition of cattle, horses, farmland, and fields: if it is flat and full, there are cattle, horses, farmland, and fields; if it is sunken and lacks fullness, there are none; if the color is bad, cattle and horses will be lost. The "Burial Ground" position indicates the condition of ancestral tombs and burial fields: if it is flat and has a smooth color, there are ancestral tombs; if it is sunken, lacks fullness, and has a dry color, the family will not prosper for generations. The "Wild Land" position indicates the number of chickens, dogs, pigs, and sheep, as well as the increase of descendants. The "Waste Hill" position indicates matters concerning foreign lands: if it is flat and lustrous, it is favorable for traveling abroad. The "Imperial Lane" position, if it is flat, indicates that foreign envoys will come to pay homage. The "Royal Storehouse" position indicates the condition of carriages and travel: if it is square and full, it is favorable for riding in a carriage; if it is sunken and lacks fullness, there will be accidents when riding in a carriage or on horseback.

下舍主外宅多少，平滿多外宅，缺陷有黒痣者貧而無外宅也。奴婢主奴婢之位，平滿者多奴婢，缺陷黒痣一生奴婢乏使。碓磨主碓磑磨坊之位。坑塹主厄難之位，有痣者主墮坑險死。陂塘主池塘之數，平滿者足陂澤，缺陷者無田湖，有黒痣主涉江湖而死，發惡色者憂口舌。鵝鴨主蓄禽養之利，□多少之數。大海主水死之位，赤色溺死，黒色失尸，黃色宜涉江湖矣。

The "Lower House" position indicates the number of secondary properties or outer residences: if this area is flat and full, there are many outer residences; if it is sunken, broken, or has a black mole, it indicates poverty and lack of outer residences. The "Servants" position indicates the number of servants and maidens: if this area is flat and full, there are many servants; if it is sunken, broken, or has a black mole, it indicates a lifetime of lacking people to rely on. The "Mill and Millstone" position indicates the presence of a mill for pounding rice and a millstone for grinding grain (domestic agricultural tools). The "Ditch and Embankment" position indicates difficulties and dangers: if there is a mole here, it indicates falling into a ditch or pit and dying from danger. The "Pond and Lake" position indicates the amount of ponds and water resources: if this area is flat and full, there are abundant ponds and water sources; if it is sunken and broken, there are no fields or lakes; if there is a black mole, it indicates drowning while crossing rivers or lakes; if it shows an evil color, one should worry about disputes and gossip. The "Goose and Duck" position indicates the profit from raising poultry: the amount is determined by this position (the original text is missing one character). The "Great Sea" position indicates death by water-related disasters: if it shows a red color, one drowns; if it shows a black color, one drowns and even the body cannot be found; if it shows a yellow color, it is suitable for crossing rivers or lakes.

肅肅出乎天，赫赫發乎地，兩者交通已成和而萬物生焉，此乾坤二儀之應也。故能富萬物，盛徳大業，無所不至矣。且人之二儀者，亦有像焉：以頭為天，以頦為地；又以天庭像天，地角像地。此兩位欲得豐滿相朝、上下相應，故亦能富貴福祿矣。

The Zhuangzi says that the extreme yin energy is solemn and arises from heaven, while the extreme yang energy is brilliant and emerges from the earth; the two interact and connect, forming a harmonious energy, from which all things grow. This is the mutualsympathetic response of the two principles of heaven and earth (the two yin and yang principles). Therefore, heaven and earth can be rich in all things, and their great virtue and great achievements reach everywhere. Human beings also have the image of these two principles: the head symbolizes heaven, and the lower jaw symbolizes earth; further divided, the forehead (top of the head) symbolizes heaven, and the chin (tip of the lower jaw) symbolizes earth. These two parts should both be full and support each other, with upper and lower parts corresponding to each other, and such a person can achieve wealth, honor, and blessings.

五嶽者，上應天之五星，下鎮地之五方，髙峻敦厚，所以卓然立於乾坤之內者，以其相資而成天地之大也。人亦有所像焉：故額為衡嶽，欲得方而廣；頷為恆嶽，欲得圓而厚；左顴為泰嶽，右顴為華嶽，左右欲得圓而正；鼻為嵩嶽，欲得髙而峻。故五嶽須要豐隆而相朝，髙峻而不陷，乃相之貴矣。

The so-called "Five Mountains" correspond to five planets in the heavens and guard five directions on the earth. They are lofty and solid, able to stand firm between heaven and earth, because they support and complement each other, thus achieving the vastness of heaven and earth. Human facial features also take their form from this: the forehead represents Mount Heng in the south, which should be square and broad; the lower jaw represents Mount Heng in the north, which should be round and solid; the left cheek represents Mount Tai in the east, and the right cheek represents Mount Hua in the west, which should be round and upright; the nose represents Mount Song in the center, which should be high and sharp. Therefore, the Five Mountains must be full and prominent, supporting each other, lofty without being sunken, to be considered a noble appearance.

地之四瀆者，所以相朝以接其流通。人之形貎亦有像焉：且鼻為濟，目為淮，耳為江，口為河。故四瀆欲得端直清大、眀浄流暢、涯岸成就者，則應於神，故貴而多智也。若夫丑而不端，則為愚人；毀而陷者，則為賤類也。

The four great rivers on the earth, namely the Yangtze, the Yellow River, the Huai River, and the Ji River, meet and connect with each other, allowing water to flow smoothly. The human face is also modeled after these four rivers: the nose represents the Ji River, the eyes represent the Huai River, the ears represent the Yangtze River, and the mouth represents the Yellow River. Therefore, these four parts should be upright, clear, broad, and smooth, with their contours complete, like the embankments of rivers. This corresponds with the inner spirit, so a person is noble and intelligent. If one's appearance is ugly and disfigured, he is considered foolish. If they are broken or collapsed, he belongs to the lowly class.

五官者，目為鑑察官，鼻為審辨官，口為出納官，耳為採聽官，眉為保壽官。五者欲得清而秀、豐而隆。或一官好則貴十年，或有缺陷者及醜惡者□。六府：兩目上為二府，兩輔角為四府，兩顴骨為六府。六府者欲得平滿，光而瑩。若一府好乃富十年，或有缺陷疵瘢黒痣者□也。

The so-called "Five Officials" refer to the eyes as the "Inspector" (responsible for observation and discernment), the nose as the "Judge" (responsible for distinguishing smells and matters), the mouth as the "Officer of Entry and Exit" (responsible for speech and eating), the ears as the "Collector of Sounds" (responsible for hearing and taking in information), and the eyebrows as the "Guardian of Longevity" (related to lifespan). These five officials should all be clear, refined, and full. If one official is well formed, it can bring prosperity for ten years; if there is a defect or an ugly feature, the opposite occurs (the original text is missing one character). As for the "Six Palaces": the area above both eyes is the Upper Two Palaces, the sides near the corners of the eyes are the Middle Two Palaces (making a total of four palaces), and the areas of the cheekbones are the Lower Two Palaces (making a total of six palaces). All six palaces should be flat, full, bright, and smooth. If one palace is well formed, it can bring wealth for ten years; if there are defects, blemishes, scars, or black moles, the opposite occurs (the original text is missing one character).

木為仁，主英華茂秀，定貴賤也。火為禮，主勢威猛烈，定剛柔也。金為義，主誅伐刑法、厄難災危，定壽夭也。水為智，主聰慧眀敏，定賢愚也。土為信，主徳載萬物，定貧富也。五臟所出：肝出為眼，又主筋脈爪甲；心出為舌，又主血氣毛髮；肺出為鼻，又主皮膚喘息；脾出為唇，又主肉；腎出為耳，又主骨齒也。五表所屬之方：耳屬北方壬癸水，眼屬東方甲乙木，舌屬南方丙丁火，鼻屬西方庚辛金，面屬中央戊已土。

The Five Phases generate the five elements. Wood represents benevolence, its energy being flourishing and vigorous, used to determine status and rank; Fire represents propriety, its energy being fierce and powerful, used to determine temperament and strength; Metal represents righteousness, its energy being punishment and calamity, used to determine longevity and misfortune; Water represents wisdom, its energy being intelligent and sharp, used to determine intelligence and foolishness; Earth represents trustworthiness, its virtue being able to support all things, used to determine wealth and poverty. "The five organs' manifestations" refers to the five senses originating from one internal organ: liver energy manifests as the eyes, and also governs tendons and nails; heart energy manifests as the tongue, and also governs blood and hair; lung energy manifests as the nose, and also governs skin and respiration; spleen energy manifests as the lips, and also governs muscles; kidney energy manifests as the ears, and also governs bones and teeth. "The five senses corresponding to directions" refers to assigning the five senses to the five cardinal directions and their heavenly stems and earthly branches: ears belong to the north, associated with壬 and癸 water; eyes belong to the east, associated with甲 and乙 wood; tongue belongs to the south, associated with丙 and丁 fire; nose belongs to the west, associated with庚 and辛 metal; face belongs to the center, associated with戊 and己 earth.

耳有垂珠鼻有梁，金水相生主大昌。眼眀耳好多神氣，若不為官富更強。口方鼻直人湏貴，金土相生紫綬郎。唇方眼黒木生火，為人志氣多財糧。舌長唇厚火生土，此人有福中年昌。眼長眉秀足風流，身坐金章朝省堂。

Ears with hanging pearls and a prominent nose bridge indicate that ears belong to water and nose to metal (or earth). Metal and water generate each other, indicating great success. Bright eyes and well-formed ears show abundant spirit energy; such people may not hold official positions, but they will certainly become wealthy. A square mouth and a straight nose bridge signify high status; nose belongs to metal (or earth) and mouth to earth (or water), with metal and earth generating each other, indicating the ability to hold high official positions with purple sashes. Square lips and dark eyes show lips belonging to wood and eyes to fire, with wood generating fire, indicating high ambition and abundant wealth. A long tongue and thick lips show tongue belonging to fire and lips to earth, with fire generating earth, indicating good fortune and prosperity in middle age. Long eyes and elegant eyebrows indicate a graceful and charming personality, capable of holding golden seals and sitting in government offices.

耳大唇薄水克火，衣食貧寒空有智。唇大耳薄亦如然，此相之人終不貴。鼻大眼小金克木，一世貧寒受孤獨。眼大鼻小難為成，雖有資財壽命促。舌小耳大水克火，急性孤獨區人我。耳小舌大亦不仁，慳貪心惡多災禍。舌大鼻小火克金，錢財方盛禍來侵。鼻大舌小招貧苦，壽長無子送郊林。眼大唇小木克土，相此之人終不富。唇大眼小貴難求，到老貧寒死無墓。五行比和相應：耳反須貼肉，鼻仰山根足，眼露黒精多，唇反齒如玉，臉近於眼口，必主公卿福，只恐壽不延，性氣剛難伏。

Big ears and thin lips: ears belong to water, lips belong to fire (this is according to the matching in this book), water overcomes fire, so although one may have wisdom, they will be poor and have difficulty in obtaining food and clothing. Big lips and thin ears are the same; such a face is destined not to be prosperous. Big nose and small eyes: nose belongs to metal, eyes belong to wood, metal overcomes wood, so one will be poor and lonely all their life. Big eyes and small nose: career is difficult to achieve, even if one has wealth, life is short. Small tongue and big ears, water overcomes fire, the person is quick-tempered, solitary, and计较 (calculating) about matters of self-interest. Small ears and big tongue are not benevolent, they are stingy, greedy, and have a bad heart, often inviting misfortune. Big tongue and small nose, fire overcomes metal, wealth is just beginning to flourish when misfortune comes. Big nose and small tongue leads to poverty, even if one lives long, there will be no children to care for them at the end, and they will be buried in the outskirts of the village. Big eyes and small lips, wood overcomes earth, such a face is destined not to be rich. Big lips and small eyes, it is difficult to achieve wealth and honor, and one will be poor in old age, dying without even a burial place. As for the appearance where the Five Phases are in harmony and balance: although the ears are big and close to the face, the nose is high but the bridge of the nose is full, the eyes are prominent but the pupils are numerous, the lips are big but the teeth are white as jade, and the cheeks are in harmony with the eyes and mouth—such a person will surely have the fortune of a high official, but they may not live long, because their nature is hard and difficult to tame.

一曰眼為官學堂，欲得長而秀、清、黒白分眀，主有官職。二曰當門兩齒為內學堂，欲得白而平正、宻而瑩大者，主有忠信徳行。三曰額為祿學堂，欲得方而廣、瑩而峻，主爵祿富貴。四曰耳門之前為外學堂，欲得平滿光瑩，主聰眀學識也。

First, the eyes are called 'Official Academy' and should be fine, long, beautiful, clear, and with distinct black and white parts, indicating the possession of official rank. Second, the two teeth in the middle of the mouth are called 'Inner Academy' and should be white, even, closely aligned, and smooth and wide, indicating a person who is loyal, honest, and virtuous. Third, the forehead is called 'Salary Academy' and should be square, broad, smooth, and high, indicating rank, salary, and wealth. Fourth, the area in front of the ear is called 'Outer Academy' and should be flat, full, and smooth, indicating intelligence and learning.

上輔學堂者，身自天中至印左右橫列十位，謂之二分部。光潤全起，成就平如徑寸，主大貴，出□入相，官至二品。更若中輔全者，位極人臣，一品之職。上輔有一部缺陷，仍以中下輔參之；此而不成就，止主參領權務、出納主命，官至二品。

The term "Shang Fu Xuetang" refers to the area from the Tianzhong (the midpoint of the forehead) to the Yingtang, including the ten lateral sections on both sides, collectively known as the "Er Fen Bu." If this area is smooth, full, and uniformly elevated, forming a square of about one inch, it indicates great fortune, allowing one to become a general or a minister, reaching the rank of second class. If the "Zhong Fu" is also complete, one may attain the highest position as a first-class official. If there is a defect in the Shang Fu, one should refer to the Zhong Fu and Xia Fu for judgment; if none of these are complete, one may only be responsible for minor administrative tasks and conveying royal orders, with an official rank up to second class.

或中下全陷無部應得，主給承郎、武侯。更東西嶽起、地角髙額相應之時節，□方面。或中輔更一分應之，必為真宰之位，當榮極旺二十年，早遂中限，當秉生殺。若下輔二分應者，亦無缺陷，當主大權。然下輔主繁冗之職，即不能久居相府，當鎮方郡，必建旌旗。若下二分與上輔全備，即使相矣。

If both the middle assistant and the lower assistant are collapsed and none of the parts correspond, then one can only hold a low position such as that of a minister of state or a military officer. Now check whether the Eastern Mountain (left cheekbone) and the Western Mountain (right cheekbone) are prominent, and whether the ground angle and the high forehead correspond with each other. If they are well coordinated (the original text is missing one character here), one can take charge independently. If the middle assistant has even a fraction of correspondence, one is certainly destined to hold the position of a true prime minister, enjoying twenty years of prosperity. In middle age, one will achieve success early and hold great power over life and death. If the lower assistant has two parts corresponding and is without defects, it also indicates holding great power; however, the lower assistant governs positions with complex duties, so one cannot remain long in the prime minister's office, but is more likely to be stationed in a province or state, establishing a military headquarters. If the lower assistant has two parts corresponding with the upper assistant and both are complete, then one will hold the position of a chancellor who is also a military governor.

若上合一分、中輔一分全者，亦主內制清要之位；或只相部合一分五釐，餘別無應，形足炁清，必給評御史之職；更中輔五釐應之，必殊常要之位，才名挺動四方。中輔二分全者，應為成就，主卿監丞相兵□之權；或東西嶽起、地角朝厚，武官主侯伯之封。中上三分全好者，大權一為，皆少通無滯，一為旺二十年，所謂蘭膏成就，學堂寛博，真貴人也。若學堂或圓或方，五分俱起，統攝萬邦，助國王侯伯之相。以上若一位枯乾、惡色、亂紋、痕壓，皆為破陷，雖郡城職位，多滯迍邅也。

If the upper auxiliary is combined to form one part, and the middle auxiliary also has a complete part, it indicates a position of internal control (such as the Hanlin Academy scholars who handle imperial orders). If only a particular part of the face forms one part and five percent, and the rest do not correspond, but the form is full and the qi is clear, one is sure to attain positions such as attendants, assessors, or imperial censors. If there is also a correspondence of five percent in the middle auxiliary, one will certainly hold a very important position (the original character is a variant form of the base text), with great talent and reputation shaking the world. If the middle auxiliary is sufficient for two parts and complete, it signifies achievement, indicating the control of officials, chancellors, and military power (the base text is missing one character). If further the Eastern and Western Mountains (left and right cheekbones) are prominent, and the ground angle faces upward and is thick, a military official may attain the rank of marquis or duke. If the middle auxiliary combined with the upper auxiliary forms three parts well, it indicates someone who holds great power, with few obstacles in life, able to flourish for twenty years—this is called "lan gao achievement" (like fine oil lighting a lamp, with bright and smooth light). A broad and spacious study area indicates a true nobleman. If the study area or the round and square parts are fully formed with five parts rising, one can govern all under heaven, being a minister who supports the state as a king, marquis, or duke. All these areas, if any part is dry, the qi is turbid, there are chaotic lines, or scars cover it, are considered broken and ruined; even if one attains a position in a prefecture, it is mostly obstructed and difficult to proceed.

中輔學堂者，自山根下至準上、兩眼、正口並額骨六位，謂之一分位。若位豐隆，或若紅紫色光澤，無斷紋痕翳黶黒痣，主都察臺閣清資；不然兵刑之位，一生少滯無災有聲名。更下輔一家全應，必為四品蔭深正郎之職。若下輔二分全與中輔俱好，即三公尚書侍郎，不入兩府有威權，重名動朝野；武臣則建節方外，將帥之權。

The term "Zhong Fu Xue Tang" refers to the area from the mountain root down to the qun tou, including the two eyes, mouth, and the bone of the forehead, collectively known as the "one part position." If these areas are full and prominent, or show a red or purple luster, without broken lines, scars, dullness, or black spots or moles, then the person is destined for prestigious positions such as the Imperial Inspection Office, the Board of Censors, or the Grand Secretariat. Otherwise, they will serve in the Ministry of War or the Ministry of Justice, experiencing little obstacles, no calamities, and gaining reputation. If both the upper and lower Fu are fully corresponding, they will certainly attain the rank of fourth class and hold a position of considerable influence. If both the lower Fu are complete and the middle Fu are also good, they will reach the level of the Three Dukes, the Minister of State, or the Deputy Minister. Even if they do not enter the Zhongshu or Zhongmi offices, they will possess great authority and a prominent reputation that shakes the country. If the person is a military official, they will establish a military governorate outside the capital and hold the power of a general.

其下輔成，其中輔有五釐不成就，亦主卿監四品官。若中輔全就而龍虎外起，並主三品之位。如形神端靜，部位相稱，骨氣清秀，頭角深長，髙入髮際，主給諌清要之職。其氣昏濁，部位不眀，疵瘢黒痣，是謂缺陷；有破乃一生少權無聲多滯，官職歇滅。凡相人宜細詳消息，則不失矣。

If the lower auxiliary is completed, and the middle auxiliary is only five percent incomplete, it indicates a position equivalent to a fourth rank official. If the middle auxiliary is fully completed, and the dragon and tiger horns are prominently raised outward, it signifies a third rank position. If the appearance and spirit are dignified and calm, with all parts harmoniously proportioned, clear bone structure, and long, high forehead extending into the hairline, then one is destined for important posts such as the Chief Attendant or the Counselor of Advice. Conversely, if the complexion is dull, the features are indistinct, and there are blemishes, moles, or black spots, this is called 'defect'. Once there is any damage, the person will have little authority, lack reputation, face many obstacles, and even lose existing official positions. In all cases of physiognomy, one should carefully examine these signs to avoid mistakes.

下輔學堂者，自□壁下至頥額四位，謂之二分位。二位豐滿眀澤光潤而全成就者，主卿監正郎、兵將藩府繁劇要務之任；如武臣則防團刺史守邉之職。如二分俱備，只左右破陷四釐者，可取準頭應之，亦主員五品三品職官，武則諸司使副之位，然須多滯，晚年方逹者。下輔毎分即有五釐，兩處共成一分者，京官幕職而已。

The term "Xia Fu Xue Tang" refers to the area from the lower part of the face (where the text is missing one character) down to the chin and the cheeks, collectively known as the "two parts." If these two parts are full, bright, lustrous, and well-developed, they indicate a person who holds important positions such as officials of high rank, senior officers, and key roles in military or regional administrations. For a military official, this would mean positions such as defense commander, military training commander, prefect, or border guard. If both parts are present but each is lacking by four fen, and the balance can be adjusted accordingly, it still indicates an official of rank five to three, with military positions being those of various officials and deputy officials, though there may be obstacles, and success is achieved later in life. If each of the two parts is only five fen, and together they form only one part, it indicates a position in the capital or a temporary assignment in a military advisory role.

若中輔兼得二釐光潤平滿，亦可位至員郎。或上輔兩三部中相應，合成一分七釐者，主正郎聲望清顯。其上中下三輔合得八釐者，文主令錄幕府之官，武當借職班行之位。若三兩處毎處二三釐，合成一分者，雖無官職，亦主衣食自足。若上部一分學堂，員郎之位；二分學堂，兩眉分制；或中下學堂應之，則將相資財職。上部學堂二分，共三分者，不入兩府，主兵將之權；共得四分者，出將入相；五分全就者，總攝四方，貴不可言也。上左右十位二分，中六位一分，下四位二分，都計五分此也。

If the middle auxiliary is also accompanied by two parts of smooth and full light, it can reach the level of a yuanyanglang or langzhong. If the upper auxiliary has two or three parts that correspond to each other, forming a total of one and seven cun, it indicates a position as a zenglang with high reputation and prominence. If the upper, middle, and lower auxiliaries together amount to only eight cun, then for civil officials it would be positions such as county magistrate, luoshi, or mufu, while for military officials it would be borrowed positions or low-ranking ranks. If there are three or two places, each contributing two or three cun, totaling only one cun, although there is no official position, it still indicates sufficient food and clothing. If the upper part has one cun of school, it indicates the position of yuanyanglang; if it has two cun, it indicates the position of two eyebrows controlling the imperial edicts; if the middle and lower auxiliaries also correspond, it indicates the qualifications, wealth, and official position of a general and prime minister. If the upper part has two cun of school, totaling three cun altogether, although not entering the two fu, it still controls the military; if it totals four cun, it indicates becoming a grand general or prime minister; if it totals five cun, it indicates governing all directions, with unparalleled nobility. The upper auxiliary's left and right ten positions count as two cun, the middle auxiliary's six positions count as one cun, and the lower auxiliary's four positions count as two cun, totaling these five cun.

形不勝貌，心不昧術，久昧者不明也。為物所役，故屈於用心；為事所奪，故謬於擇術。卒至凶咎悔吝之及也，然後怨天尤人，比比皆是，每一念想，未嘗不為太息。然臨事制物，正心術而可取者有七，乖心術而不可取者亦有七。

The form is less important than appearance, and appearance is less important than the mind's disposition; only when the mind is not obscured by divination techniques can it be good. If the mind is long obscured, one becomes confused and unclear. People are driven by external things, thus using their minds in a constrained manner; they are occupied by affairs, thus making mistakes repeatedly when choosing methods. Eventually, misfortune, calamity, regret, and shame all come upon them, and only then do they blame heaven and humanity—such people are everywhere. Every time I think of this, I cannot help but sigh. However, when people deal with matters, there are seven commendable ways of mind, and seven uncommendable ways as well.

所可取者何？一曰忠孝，二曰平等，三曰寛容，四曰純粹，五曰施恵，六曰有常，七曰剛直。其不可取者：一曰陰惡，二曰邪穢，三曰苛察，四曰矜誇，五曰奔競，六曰諂□，七曰茍且。此皆出心術之不同而感於異也，此古人有論心擇術之戒也。

Which seven are commendable? The first is loyalty and filial piety, the second is treating people with equality, the third is tolerance, the fourth is a pure heart, the fifth is willingness to help others, the sixth is consistent speech and action, and the seventh is uprightness and integrity. Which seven are not commendable? The first is being treacherous and malicious, the second is perverse and corrupt, the third is harsh and critical, the fourth is self-conceited and boastful, the fifth is seeking favors through flattery, the sixth is flattering and ingratiating (the original text is missing one character), and the seventh is being shrewd and seeking temporary comfort. All these are due to differing inner dispositions which manifest as different appearances and attitudes—this is exactly the warning given by the ancients to "choose the right method according to one's heart."

或曰：心術之不可取與所可取者，各有此於形可得乎？曰：貌端氣和者忠孝，骨正色靜者平等，眉開眼大者寛容，氣和閒暇者純粹，面開凖黃者施惠，鼻直神定者有常，形肅貌古者剛直，有是七者在所取也。

Someone asked: Can the merits and drawbacks of a person's heart and mind be seen in their appearance? The answer was: Those with upright appearance and calm breath are loyal and filial; those with solid bone structure and calm color are fair-minded; those with spread eyebrows and wide eyes are tolerant; those with harmonious breath and relaxed demeanor are pure-hearted; those with broad face and yellowish glow on the nose are generous; those with straight nose bridge and calm expression are consistent in their words and deeds; those with solemn appearance and ancient look are upright and straightforward. These seven qualities are all commendable.

眼凶神露者險惡，眼下嫩色者邪穢，眼深肉橫者苛察，眼有忿氣者矜誇，眼急色雜者奔競，視流容笑者謟□，氣麄身搖者茍且，有此七者為心術在所不取也。如眼下肉生、龍宮福堂黃氣盤繞，是有陰徳之人也。夫徳物無心，臨事無物，體道而出，體道而入，世間種種一無干吾之靈臺，果何心術之有哉？所謂心術者，乃以勉人之不及而已；懼而行之，亦可以同歸乎善而受道也。

One who has a fierce gaze and an outwardly revealing spirit is heartless and evil; if there is a faint red color floating beneath the eyes, it indicates a perverse and unclean nature; if the eye sockets are deep and the facial flesh is prominent, he is harsh and critical; if there is a resentful look in the eyes, he is self-important and boastful; if the gaze is restless and the complexion is mixed and disordered, he is scheming and seeking advantage; if the eyes move about and the face shows a false smile, he is flattering and ingratiating; if the breath is coarse and the body sways unsteadily, he is living a life of compromise and laziness. Those who possess any of these seven traits have improper intentions and are all undesirable. On the contrary, if the flesh beneath the eyes is full and round, and the "Dragon Palace" (eye sockets) and "Futang" (the area around the eyes) are surrounded by a yellowish luster, then this person has accumulated Yin Virtue. A truly virtuous person performs good deeds without seeking recognition or reward, remains unmoved by external things when facing affairs, and every action conforms to the Dao. The worldly affairs cannot disturb his mind. Then what is the point of talking about "intentions and methods"? The so-called "intentions and methods" are merely a way to encourage those who have not yet reached this level. If one maintains reverence and acts accordingly, he can also eventually become good and follow the Dao.

徳為義大矣哉！天之有大徳也，四時行而長處高；地之有至徳也，萬物生而長處厚；人之有徳也，亦若是矣。故天道佑之，人心歸之，享長生之榮。且能孝於親，能忠於君，能和於人，能濟於物，為徳之先，為行之表，雖未陽賞，必獲陰報；未及其身，必及子息。

The concept of "de" (virtue) is of great significance. Heaven possesses great virtue, so the four seasons continue without end and remain ever enduring. Earth possesses ultimate virtue, so all things grow ceaselessly and remain ever abundant. Humans possess virtue as well, and the principle is the same. Therefore, the heavenly way protects him, people's hearts turn toward him, and he enjoys enduring prosperity and glory. Being filial to one's parents, loyal to one's sovereign, harmonious with others, and benevolent to all things, these are the most essential aspects of virtue and serve as exemplary conduct. Even if such a person does not receive immediate visible rewards, he will surely receive hidden recompense. If the retribution does not fall upon himself, it will certainly fall upon his descendants.

是以善相者先察其徳而後相其形。故徳美而形惡，無妨為君子；形善而行凶，不害為小人。荀子曰：相形不如相心，論心不如論徳。此勸人為善也，又言其徳為先矣。夫形者譬之匠也，材既美矣，匠拙則棄之，乃為不材之木也。人之形美矣，茍無徳，則形以虛美而天禍人損，遭之凌辱無疑也。是知徳在形先，形居徳後，乍可有徳而形惡，不可形善而無徳矣。

Therefore, those skilled in judging people first examine their virtue, and only then consider their appearance. Thus, a person with good virtue but an ugly appearance is still a gentleman; whereas someone with a good appearance but evil behavior is still a petty person. The "Xunzi · Fei Xiang" says: judging appearance is not as good as judging the heart, and judging the heart is not as good as judging virtue. This is encouraging people to do good, and also emphasizing that virtue should come first. Appearance is like wood, and virtue is like the craftsman: even if the wood is excellent, if the craftsman is clumsy, it will be discarded, becoming useless wood. Even if a person is born with a beautiful appearance, without virtue, this appearance is merely superficial beauty, and heaven will bring calamity, others will harm him, and suffering humiliation is certain. From this we can see that virtue comes before appearance, and appearance comes after virtue; it is better to have virtue even if the appearance is ugly, than to have a good appearance without virtue.

古之至人以生為勞佚，以死為休息，是以知來去非我，而可以生可以死也。將獨立乎萬物之上，斡旋乾坤於太虛之中，果何得死生而相耶？此鄭之神巫見帶人子，始以其子不可復治，終則未死而老也。

Ancient sages regarded life as alternating between labor and ease, and death as rest, thus understanding that both birth and death are not under the control of "I." Therefore, they could accept either life or death without attachment. Such a person stands independent above all things, rotating the heavens and earth within the great void. How could they concern themselves with the relationship between life and death? In the chapter "Shouldering the Empire" of the "Zhuangzi," the soothsayer Ji Xian from the State of Zheng looked at the physiognomy of Hu Zi, but the text here is corrupted. Initially, Ji Xian concluded that Hu Zi was gravely ill and beyond salvation, but Hu Zi did not die, instead remaining as before.

徒下愚而不知道，汨沒世事，認已為有，認物為我，以生為可悅，以死為可惡，內焉所蔵於心，思慮縈縈，妄意一生，面目乃變，使人得以相之。故神昏者死，神亂者死，神浮者死，神雜者死，以此言談動止俱失當，不過數旬而死矣。須更看淺深而斷，然不可拘也。嗚呼死生亦大矣，世之迷者改頭換面，沉溺苦海，不知究也。胡不斷所寂滅，觀相識本來面目，證果大事者？而不然，未免流轉死生之途而受苦惱也。

Only those who are foolish and lack understanding are immersed in worldly affairs, taking themselves as real and external things as part of themselves, thinking that living is pleasant and dying is dreadful. They harbor these thoughts in their hearts, with continuous worries and endless delusions, thus their appearance changes accordingly, allowing others to see a form. Therefore, those whose spirit is dull will die, those whose spirit is scattered will die, those whose spirit is restless will die, and those whose spirit is mixed will die. Moreover, if their speech and behavior lose restraint, they will die within a few days. Of course, one must also consider the depth of these signs to judge, and not be rigid in one's approach. Alas, birth and death are great matters! In the world, those who are confused change their appearances and cycle endlessly, drowning in suffering without knowing the root cause. Why not eliminate delusions, return to quietude, and reflect inwardly to recognize one's original nature, thus achieving enlightenment? If not, one will inevitably wander through the cycle of birth and death, enduring various sufferings.

神之為道，出而不可見，隠而不可求，故虛而無形也，則是索之於心；隠而無象也，則可測之於形。昭昭然見於眉目之上，幽幽然運於五臓之裡。故人云：晤盡則神逰於眼，六徳則神思於心。是神出處於形而為之表，猶日月之光外照萬物而其神隠於日月之內也。

The "spirit" as a being appears invisible when it manifests and is unattainable when it hides. It is empty and formless, and can only be sought within the mind; though it is hidden and without form, it can be measured through one's appearance. It clearly appears above the eyes, yet mysteriously moves within the five internal organs. Therefore, the ancients said: when a person is fully awake and enlightened, the spirit moves in the eyes; when the six virtues arise, the spirit thinks within the heart. This shows that the spirit originates from the form and serves as its external expression, just as the light of the sun and moon shines outward to illuminate all things, while the essence of the sun and moon remains hidden within their bodies.

且夫人之眼明則神清，昏則神濁；清則六徳多、六昧少，濁則六昧多、六徳少。夫夢之境界，葢神逰於心而所逰逺，亦出五臓六腑之間，與夫耳目視聴之內也。其所逰之象與所見之事，或因想而成，或遇事而至，亦吾一身所自有也。故夢中所見之事，乃在吾一身之中，非出吾一身之外矣。

When a person's eyes are bright, their spirit is clear; when the eyes are dim, the spirit is turbid. A clear spirit has more good thoughts (the Six Virtues) and fewer confused thoughts (the Six Confusions); a turbid spirit has more confused thoughts and fewer good thoughts. As for dreams, they occur when the spirit wanders within the heart and moves far, but it remains within the five viscera and six腑, and within the ears and eyes and their functions. The scenes and events seen in dreams are either formed from thoughts during the day or triggered by some event. In the end, they are all things that already exist within oneself. Therefore, what is seen in dreams still resides within oneself and has not gone beyond one's own body.

故白眼禪師說夢有五境：一曰虛境，二曰實境，三曰過去境，四曰見在境，五曰未來境。是神躁則境生，神靜則境滅，則知是境也由人動靜而生者也。夫望其形而灑然而清，或翹然而秀，或皎然而明，或凝然而瑩，眉目聳動，精彩射人，皆由神發於內而見於表也。

Therefore, the White Eye Chan Master said that dreams have five kinds of realms: the first is the empty realm (a dream of delusion), the second is the real realm (a dream corresponding to actual events), the third is the past realm, the fourth is the present realm, and the fifth is the future realm. When the spirit is restless, dreams arise; when the spirit is calm, dreams vanish—this shows that dreams arise and vanish according to the movement and stillness of the human mind. Observing a person's appearance, some appear free and clear, some upright and refined, some bright and luminous, some steady and smooth; the brilliance in their eyes and eyebrows, dazzling and striking, are all manifestations of the spirit emerging from within and appearing on the outside.

其神清而和明而徹者，富貴之象也；昏而濁柔而怯者，貧薄之相也。實而靜者其神和，《玉管》云：詳而靜者其神安，虛而急者其神躁。故於君子善養其性者，無暴其氣，其氣不暴則形安，形安而神不全者，未之有也。

The spirit is clear and harmonious, bright and penetrating, indicating a prosperous and wealthy appearance; the spirit is dull and turbid, soft and timid, indicating a poor and meager appearance. When the spirit is full and calm, the spirit must be harmonious. The "Jade Tube Illuminating the Divine Bureau" says: those who are composed, careful, and quiet have a stable spirit; those who are empty and hurried have a restless spirit. Therefore, the gentleman who is good at cultivating his nature never allows his qi to become fierce; if the qi is not fierce, the body will be stable; if the body is stable but the spirit is not complete, such a thing has never happened.

又云：氣者陰陽之移，人無寒暑之故，不其難乎？髣髴之間，變則有氣，神則同乎氣而有所主也；及乎氣變而有形，神止乎形而有寓也。變而有生，神則未嘗生；變而有死，神則未嘗死。古之得道者，不染塵埃，不役於事為，知神之妙與太虛同體，知神之□與造化同用，則為聖人、至人、神人。

It is also said that qi arises from the movement and transformation of yin and yang. If a person's body lacks the qi mechanism akin to the coming and going of cold and heat, would it not be difficult to take form? In a state of vague and indistinct awareness, when there is a change, qi arises, and the spirit coexists with the qi and becomes the master. When the qi changes further to take form, the spirit then resides within the body and finds its dwelling. Transformation brings about life, yet the spirit itself was never born; transformation brings about death, yet the spirit itself was never dead. Ancient sages who attained enlightenment were not tainted by worldly affairs, nor enslaved by duties. They understood that the spirit is subtly one with the great void, and that the spirit's subtle workings are in harmony with the workings of creation and transformation. Such individuals are the sages, the highest sages, and the divine beings.

為用如此，是形在人世間者，神則蔵於心，發現於眉目之間，猶未失其本真。則以古為上，清次之，蔵次之，媚又次之。如流散昏濁，是其從迷至迷，一至如此，不足論也。聳然不動，視之有威，謂之古；澄然瑩徹，視之可愛，謂之清；怡然灑落，視之難舍，謂之媚。各得其體格神氣而賦之，未有不為公卿，達而上則神仙矣。媚雖有貴，乃阿□謟佞之人，雖在朝廷，身之進退亦何足數。似明不明，似峻不峻，謂之流散；似醉不醉，似困不困，謂之昏濁。嗚呼，人之喪精失靈，不知神之所謂，以至為萬物同出入於機，不知覺也。

The function of the spirit is thus; therefore, although a person's body is in the world, as long as the spirit resides within the heart and appears between the eyebrows, he has not yet lost his original true nature. The different levels of the spirit: "Ancient" is the highest, "Clear" is next, "Hidden" comes after that, and "Charming" is the next level; as for "Scattered" and "Dull," these are going from confusion to deeper confusion, and at this point they are not worth mentioning. What is "Ancient"? The expression is upright and unmoving, appearing naturally dignified. What is "Clear"? The spiritual light is clear and bright, appearing lovable. What is "Charming"? The expression is pleasant and free, appearing so attractive that one cannot look away. If these qualities are each matched with appropriate body and spirit, none will fail to achieve the rank of a minister or official; going further, they may become immortal beings. However, the "Charming" type, although it may lead to high status, mostly belongs to those who flatter and are sycophantic. Even if they are in the court, their rise and fall are not worth mentioning. The state of "Scattered" is like being neither clear nor strict; the state of "Dull" is like being neither drunk nor tired. Alas, people have lost their vital energy and clarity, not knowing what the "spirit" really is, thus moving in and out of the mechanisms of creation like all things, yet remaining unaware of it themselves.

神之有餘者，眼色清瑩，顧盼不斜，眉秀而長，精彩聳動，容貌澄徹，舉止汪洋，灑然逺視若秋月之照霜天，巍然近矚似和風之動春蘤，臨事剛毅如猛獸而步深山，處眾逸超似丹鳯而翔雲路。其坐也若介石不動，其臥也如棲鳥不揺，其形也洋洋然如平水之流，昻昻然如孤峰之聳。言不妄發，性不妄躁，喜怒不動其心，榮辱不易其操，萬態紛錯於前而心恆一，斯皆謂神有餘也。神餘者皆為上貴之相，凶災難入，天祿永保其終矣。

The term "shen yu" refers to a person whose eyes are clear and bright, with a steady gaze that does not wander; whose eyebrows are elegant and long; whose spirit is vibrant and radiant; whose appearance is pure and translucent; and whose demeanor is broad and magnanimous. From afar, he appears free-spirited and clear, like the autumn moon shining upon a frosty night sky; up close, he is dignified and approachable, like a gentle breeze stirring spring flowers. When facing matters, he is resolute and decisive, like a fierce beast walking through deep mountains; when among people, he stands out like a red phoenix soaring through clouds. When sitting, he is as steady as a rock; when lying down, he is as calm as a resting bird. His appearance, when relaxed, flows like still water; when upright, rises like a solitary peak. He speaks without haste, and his nature is not impetuous; neither joy nor anger can shake his heart, nor can honor or disgrace alter his integrity. Amidst countless complex situations, his mind remains unwavering. These are all characteristics of "shen yu." People with "shen yu" are of the highest auspicious appearance, and misfortune cannot touch them; the heavenly bestowed official position can be preserved until the end.

神之不足者，不醉似醉，常如病酒；不愁似愁，常如憂慽；不睡似睡，如睡才覺；不笑似笑，忽如驚忻；不嗔似嗔，不喜似喜，不驚似驚，不痴似痴，不畏似畏；容止昏濁，似染顛癎；神色慘愴，常如有失；恍惚愴惶，常如恐懼；言語澀縮，似羞隠蔵；體貌低摧，如遭凌辱；色初鮮而後暗，語先快而後訥。此皆謂神不足也。神不足者多招牢獄枉厄，有官亦主失位矣。

the so-called "spiritual deficiency" refers to a state where one is not drunk yet appears drunk, always seeming as if they have a hangover; not sad yet appears sad, always as if they have some inner sorrow; not asleep yet appears asleep, as if just awakened; not smiling yet appears to be smiling, suddenly seeming happy out of surprise; not angry yet appears angry, not joyful yet appears joyful, not startled yet appears startled, not dazed yet appears dazed, not afraid yet appears afraid. Their expression and demeanor are dull and murky, like someone with epilepsy; their appearance is gloomy and sorrowful, as if something has been lost; they are confused and restless, always seeming afraid; their speech is hesitant, as if they have something they are ashamed to say and are hiding it; their posture is hunched and low, as if they have just suffered humiliation; their complexion starts bright but later turns dark, and their speech begins fluent but then becomes stammering. All these are called "spiritual deficiency." People with spiritual deficiency are prone to imprisonment and wrongful accusations; even if they hold an official position, they are likely to lose their rank and position.

論一人之至好，御二氣以成徳，交通而和也則萬物遂其性命，乖戾不調也則萬物失其理，此乃天地之氣見乎變化也。石蘊玉而山輝，淵藏珠而川媚，由夫至精之寳見乎山川也。萬物之情美，莫不發乎氣而見乎色矣。夫形者質也，氣者用也，氣所以充乎質，質所以運乎氣，是以由氣以保形，由形以安氣。

In considering the most essential aspect of a person, he relies on mastering the two energies of yin and yang to cultivate his virtue. When these two energies interact and harmonize, all things fulfill their nature and destiny; when they clash and become discordant, all things lose their order—this is the principle revealed by the energies of heaven and earth in their transformations. A piece of jade contained within a stone gives the whole mountain its radiance; a pearl hidden in a deep pool gives the entire river its grace: this is how the most refined treasures manifest through mountains and rivers. The inner beauty of all things does not arise except from 'qi' and is expressed through 'form'. Form is the substance, qi is the function; qi fills the substance, and the substance serves to carry qi. Therefore, one must rely on qi to nourish the form, and also use the form to hold qi in place.

故質宏則氣寛，神安則氣靜，得失不足以動其氣，喜怒不足以驚其神，則於徳為有容，於量為有度，是謂厚重有福之相也。形如材，有松栢荊棘之異；氣有規矩準繩之工，隨材而成器，隨形而制體。故君子以形為善惡之地，以氣為騏驥之馬，善御之而得其道也。

Therefore, if the substance is grand and substantial, the spirit will be broad and at ease; if the expression is calm and steady, the spirit will be quiet and serene. Loss and gain cannot disturb his spirit, joy and anger cannot agitate his mind. Thus, in virtue he has capacity, and in conduct he has order—this is called the appearance of being thick and solid, which brings blessings. The form is like wood, which may be pine or thorn; the spirit is like the carpenter's square, compass, level, and plumb line, which shape the wood into objects according to its nature, and form the proper structure according to its shape. Therefore, the gentleman regards the form as the place where good and evil grow, and the spirit as the reins to control this fine horse. To master it well is to grasp the correct way of physiognomy.

是以善人之氣，不急不暴，不亂不躁，寛能容物若大海之洋洋，和能接物類春風之習習，剛而能制萬態不足動其操，清而能潔千塵不足汙其色。小人反是，則不寛而隘，不和而戾，不剛而懦，不清而濁，不正而偏，不舒而急。但視其氣之淺深，察其色之躁靜，則君子小人可辨矣。

Therefore, the qi of a virtuous person is not hurried, not fierce, not scattered, not restless: it is broad and tolerant, capable of embracing all things, like the vastness of the sea; it is harmonious and welcoming, able to receive many people, like the gentle warmth of spring wind; it is strong yet self-restrained, unshaken by myriad changes; it is clear and pure, untouched by worldly dirt. In contrast, the small person is narrow-minded, not harmonious but cruel, not strong but weak, not clear but murky, not upright but biased, not calm but impetuous. By observing the depth of his qi and the tranquility or restlessness of his complexion, one can distinguish between the virtuous and the petty.

氣長而舒和，寛裕而不暴者，為福壽之人；急促而不勻，暴然見乎色者，為薄淺之相也。且氣之為道，又發乎顏表而為吉凶之兆也。其散如毛髮，其聚如黍米，望之有形，按之無跡，出入一面之部位，又應人之禍福。若氣呼吸無聲，耳不自聞，或臥而不喘者，謂之息，壽相也；其或呼吸氣盈而動者，乃為夭死之人。孟子不顧萬鍾之祿，以善養其氣者也；爭升合之利而悻悻然戾其色、暴其氣者，何足道哉！

The qi that is long and smooth, harmonious and gentle, and abundant without being fierce, belongs to those who are blessed with fortune and longevity. In contrast, qi that is quick and uneven, with a fierce and cruel expression on the face, indicates a shallow appearance. As for the principle of qi, it can manifest on the face and serve as a precursor to good or bad fortune: when it spreads out, it is fine as hair; when it gathers, it is small as a grain of millet; it appears as if there is a shape when viewed, but there is no trace when pressed; it moves in and out in various parts of the face, and each part corresponds to one's misfortune or fortune. If the breath is silent, even the person's own ears cannot hear it, or if one stops breathing while asleep, this is called "turtle breath" (a variant character for "turtle"), which is a sign of longevity. Conversely, those whose breathing is strong and whose chest and abdomen rise and fall violently are short-lived. Mencius could not value a large salary of ten thousand measures of grain because he was good at cultivating his qi. As for those who become angry and change their faces over a small gain of one measure or one cup, it is not worth mentioning at all.

氣之所以養形，在五臓六腑之間，因七情而斂散，故發於五嶽四瀆之上，有六氣之變，能清濁以無餘。湛然寂如，固山水之淵，非六氣可得而取也。青龍之氣如祥雲襯月，朱雀之氣如朝霞暎水，勾陳之氣如黑風吹云，螣蛇之氣如草木將灰，白虎之氣如凝脂塗油，□武之氣如膩煙和霧。六氣之中惟青龍為吉，其它或主破散，或主憂驚，或主哭泣，或主陰賊。

The reason that qi can nourish the body is that it resides between the five zang and six fu organs, and it converges or disperses according to the seven emotions of joy, anger, sorrow, thought, grief, fear, and alarm. Thus, it manifests on the five mountains and four rivers (the key areas of the face). The changes of qi are called the six qi, which distinguish clearly between clear and turbid qi without any omission. As for the appearance of qi that is profoundly still and deep, like a deep mountain stream, it cannot be encompassed by the six qi. The forms of the six qi are as follows: the qi of the Azure Dragon resembles a auspicious cloud supporting the moon; the qi of the Vermilion Bird resembles the morning glow reflected on water; the qi of Gou Chen resembles black wind stirring dark clouds; the qi of Teng Sha resembles grass and trees about to turn to ash; the qi of the White Tiger resembles solid grease smeared on the face; and the qi of the Black Tortoise (the missing character in the original text) resembles oily smoke mixed with mist. Among the six qi, only the Azure Dragon's qi is auspicious, while the others may indicate loss of wealth and dispersion, sorrow and alarm, crying and mourning, or plots and hidden harm.

如骨形不入格，終身為所累；如形骨正，當得數，然後氣散名顯也。亦看所賦之深淺而消息之。人有異相不貴，由為雜氣所繞，如逺山竒峰秀嶂，小為雲霧所蔽，不可得而見也。一遇匝地清風、當天皎月，奇峰秀嶂非特可覽於目前，必使留戀難舍也。

If a person's bone structure and form do not conform to the standard, these bad influences will burden him for his whole life; but if his form and bones are upright, when the right time comes, the bad influences will naturally dissipate and his reputation will naturally become prominent. This also depends on the depth of his innate qualities. Some people may have extraordinary appearances but are not wealthy or esteemed, because they are entangled by chaotic influences, just like the remarkable peaks and ridges of a distant mountain, which become invisible when slightly obscured by clouds. Once there is clear wind all around and a bright moon in the sky, those remarkable peaks and ridges not only become clearly visible but also leave people reluctant to leave. Human appearances are the same; once the chaotic influences disappear, the noble qualities will naturally emerge.

天中青色見，年內染□痾。直下來年上，定主見閻羅。只到天牢上，入獄亦由他。並準青光起，憂驚病至多。青中更又黑，必損自家錢。散下雙家獄，官事欲相牽。印堂黃氣起，官祿定高遷。白氣家遭□，青來口舌纒。中正發黃絲，守令職無疑。赤□中心出，公事別妻兒。青光驚必恐，黑色怪神窺。白色憂□事，迍邅事日隨。

A blue color appearing in the middle of the forehead indicates illness within a year. If this blue color continues downward to the year position (the upper part of the nose bridge), it definitely means death. If it only reaches the heavenly prison (the area around the forehead), one will still suffer from imprisonment. If blue light rises at the tip of the nose, there will be more worries and illnesses. If blue color is mixed with black, there will be loss of wealth. If this color spreads down to the 'home prison' areas on both sides, one will be involved in legal troubles. A yellow glow appearing in the imprint area indicates a promotion in official position. A white glow indicates a death in the family. A blue glow indicates troubles from words and disputes. A yellow light emerging from the central area indicates being a county magistrate without doubt. If a red color shines from the center, one will be separated from wife and children due to official duties. A blue glow indicates fear, a black glow indicates evil spirits lurking, a white glow indicates worries, and difficult and unsmooth events will follow every day.

白絲攔鼻上，繞口當年哀。黑生一月內，財被賊來欺。黑氣橫長起，夫妻欲散離。白光橫過鼻，子息更妨之。訟獄橫氣起，在禁脫枷災。青絲下眉首，入獄共諮嗟。黑氣如斯至，獄死更無救。赤又浮青色，離獄亦有咎。黃氣生高廣，如鼔掛懸空。百日為明牧，無中定貴封。

A white thread-like appearance across the nose, extending to the mouth, indicates there must have been mourning in the family in the past. Black color appearing means that wealth will be stolen by thieves within a month. If black qi spreads long and wide, the couple will part ways. If white light crosses the nose, it will also harm the children. If qi rises across the litigation area, it indicates being imprisoned, but fortunately, the枷锁 disaster can be avoided. If green color appears as a thread reaching the brow, after imprisonment one can only sigh in sorrow; if black qi also appears in this way, one will die in prison without any chance of rescue; if red color is on top of the green, even after being released from prison, there will still be misfortune. If yellow qi appears at the high and broad area, shaped like a drum hanging in the air, one will become a clear and capable governor within a hundred days; even if there was no official position before, one will certainly receive a noble title.

黃色來四季，應好事千通。色又房心應，官高職轉雄。若占天中位，榮華與廣同。雙人促一鼔，必定拜三公。入準天中應，侯王列土封。印堂黃似月，魁第扼朝中。日角黃絲發，兄弟有歡怡。白光來庫墓，刀兵自失期。入匱愛財物，□坐鬬訟疑。喧爭觀上下，朱光口舌非。

Yellow color appearing at the "Four Seasons" (mountain and forest areas) indicates smooth progress in all matters, with many good things flowing smoothly. If this color also corresponds to the "House and Heart" area, one's official position will be higher and authority greater. If the color appears at the "Heavenly Center" position, prosperity and breadth will be similar to those indicated by the "High and Broad" area. If the image of bone quality resembles two people holding a drum, one will certainly attain the rank of the Three Grand Ministers. If yellow color enters the "Precise Point" and corresponds with the "Heavenly Center," one will receive rewards of territorial fiefdom from the Duke and King. If the color on the "Seal Hall" is round and smooth like the moon, one will achieve the top rank in examinations and hold great power in the court. If a yellow thread-like light appears on the "Sun Angle," there will be joyous events among brothers. If white light appears at the "Storehouse and Grave" area, the expected military disaster will be avoided. If yellow light enters the "Golden Chest," the person will be greedy for wealth, thus arousing suspicion of disputes and litigation; then check the upper and lower areas for signs of contention. If red light appears, it indicates verbal disputes.

廚中發黃色，喜在六旬餘。或因州府事，得職又非虛。房心生日花，飛道入山家。不來日下住，抱疾主顛邪。天庭發黃色，白屋出公卿。青白如還起，高官被罷停。白黃居此位，妻兒又折迎。若遇他人婦，必定共交情。鄉路黃絲發，公卿白日封。赤氣離鄉走，黑光死路中。

The "Xichu" area showing a yellow color indicates there will be good news within about sixty days; or one may obtain an official position due to government affairs, which is not an empty statement. If the "Fangxin" area shows a color resembling a solar halo pattern, spreading continuously into the "Shanlin" area, it indicates that this person is destined to retreat into the mountains for cultivation; if this color does not remain beneath the "Rajiao," it suggests illness, or even madness and confusion. If the "Tianting" area emits a yellow color, even a humble dwelling can produce officials; but if instead a green or white color appears, high officials will be dismissed from their posts. If both white and yellow colors appear in this area, there will be loss of children or spouse; if encountering another woman's presence, it indicates infidelity. If the "Xianglu" area emits a yellow thread-like color, a high official position may be conferred on the same day; if red color appears here, one must leave the hometown and travel; if black light appears, one will die on the road.

白色來就額，不出五旬間。走□終是有，防避定應難。眉頭黃色起，喜事自相迎。若見紅光起，吉慶更加榮。白氣圓眉轉，因之或受驚。直下君須看，入獄見災迍。若下來年上，徒流仔細防。中陽黃氣起，至年定封侯。赤氣來奸坐，婦人外遭偷。尺陽黃潤澤，妻妾豈常人。目下黃來耳，官職自榮身。

A white color appearing on the forehead, within no more than fifty days, some misfortune is sure to occur, and it is hard to avoid. If a yellow color rises on the eyebrows, good fortune will come naturally; if a red light appears, auspiciousness will be even more prominent. If white vapor circles around the eyebrows, one will be startled by something. If this color continues downward, one must be cautious, for it indicates imprisonment or disaster. If it reaches the year position (the bridge of the nose), one should be careful of imprisonment or exile. If a yellow color rises in the middle yang (below the eyes), one will certainly be granted a noble title in that year; if red color appears there, it indicates the wife is unfaithful and has an affair with someone else. If the yellow color in the chi yang area is bright and lustrous, the wife or concubine obtained will not be an ordinary woman. If the yellow color extends from the eyes to the ears, official rank and honor will naturally be achieved.

眉頭生赤氣，準上又相迎。多應一年內，無辜入杳冥。白光逰目下，哭泣實時聞。旋繞眉閒轉，家因犯鬼神。黑光遊目下，子息病相侵。若方圓一寸，罪至決歸刑。顴上黃色新，叅迎見貴人。白光停巷路，定作逺行身。黃白入奸門，飛來入精舎。婦人自此奸，不論春與夏。

A red glow appears on the eyebrows, with another red glow coming to meet it on the forehead, indicating that the person is likely to die without guilt within a year (entering the underworld). A white light moves beneath the eyes, and soon one will hear crying (a funeral). If this white light circles around the eyebrows, it means the family has offended the spirits. A black light moving beneath the eyes indicates that the children will be plagued by illness; if this black light is about a foot in size, it means a crime has already been determined and a sentence is certain. A fresh yellow color appears on the cheekbones, indicating that one will meet a nobleman. If the white light stays at the 'alleyway' position, one must travel far away. If yellow and white colors enter the 'dishonest gate' and then fly into the 'pure dwelling,' this woman will have an affair, regardless of whether it is spring or summer.

直上準頭齊，陰相得盜藉。走去右顴停，妹姊外人話。入至家人部，定作郎君婦。黃光徑兩耳，年中封壽位。直下似人形，女人得貴壻。赤色在邊庭，渾家被大驚。若上山林際，尖炎滅夭形。青光在耳畔，蛇蠍惡侵君。白絲來兩眼，當為病死人。

If this color continues upward and reaches the bridge of the nose, it indicates secret relationships and collusion. If it stops on the right cheek, it suggests that the sister will be criticized by outsiders. If it reaches the 'Family' area, the woman is destined to marry. If the yellow light goes straight to both ears, she will receive a reward for longevity in her lifetime; if this yellow light goes straight down and forms a human shape, the woman will marry a prominent husband. If the red color appears at the 'Border Field' (the side of the forehead), the whole family will face a great shock; if this red color rises to the mountain forest area, sharp like fire, it indicates a short and painful life. If the green light appears near the ears, it signifies that venomous creatures or wicked people will harm you. If white light like silk comes to both eyes, the person will die from illness.

赤光生甲匱，入至命堂中。只因財產上，訟事見災凶。赤色入欄□，牛馬不能行。青光被觸損，黑氣至無生。奴婢赤氣起，僕走休諮嗟。若有□光發，身當死女家。陂池發青色，田水有凶災。白光防井溺，黑氣墜江哀。部位並生克，五行意審裁。一虛含萬物，消息屬天才。

A red light appearing in the "Jia Kui" (treasury of wealth) and proceeding directly to the destiny palace and the forehead indicates that one will suffer misfortune due to legal disputes over property. If red light reaches the "Lan Jiu" area (the text is missing one character here), the cattle and horses will be unable to move, suffering damage. If blue light appears, the livestock will be harmed by external forces. If black mist arrives, it will lead to death. If red light rises in the "Nu Bi" area, servants will flee, and there is no need to lament. If an evil light appears in this area (the text is missing one character here), the person will die in the wife's family. If green light appears in the "Bi Chi" area, there will be disaster from water in the fields. If white light appears, one should beware of falling into a well and drowning. If black mist appears, one should beware of falling into a river and suffering a tragic death. In general, the interactions between these areas are governed by the principles of mutual generation and mutual control among the Five Phases. These matters should be carefully judged according to the principles of the Five Phases. A single, clear mind can encompass all things, and the fluctuations of its messages must be understood through innate intuition.

赤氣天中年上停，若纒眉際定歸□。只在天中獨橫立，斯人清晝被刀兵。赤下目來紅潤澤，因公得爵定分明。赤若眉頭分目下，男私外婦女他情。天中白氣來邊地，年內逢災急須避。直下印堂官事起，夫婦生心要離異。黑臨地部愁親病，婦人產難終須定。若為凖上入奸門，無故因他婦害命。只來坐上自當身，是定文書來喜慶。

A red color coming straight from the middle of the forehead down to the year position (the bridge of the nose), if it further coils around the eyebrows, will certainly lead to death (the original text is missing one character). If it only lies alone across the middle of the forehead, the person will suffer from a knife or weapon attack in broad daylight. If the red color reaches the eyes and is bright and lustrous, he will receive a title due to official duties, which is clear. If the red color splits from the eyebrows and goes down to beneath the eyes, the man will have an affair with a woman outside his marriage, and the woman will have an affair with someone else. If white color from the middle of the forehead spreads to the edges, disaster will occur within a year, and one must hurry to avoid it. If the white color goes straight down to the imprint hall, legal troubles will arise, and the husband and wife will have thoughts of separation. If black color reaches the area of the chin, worry about a close relative falling ill; for women, it indicates a difficult childbirth. If this color reaches the position of the husband and then enters the position of the wife, it will cause an unexpected death due to another man's wife. If it only reaches the positions of the husband and wife and stops there, it will be a joyful event of official documents arriving.

黑色夭中欲得平，下來雙獄受繩刑。若到年上身遭病，直來入口死於刑。氣似烏虛至顴勢，忽到兩眉憂卒死。若如小帶橫眉上，壽絶人間並無子。圓光黃色天中見，士人必拜公侯面。凡度之流皆主權，氣色四時看改變。狀如鍾皷下天獄，公卿自至榮高祿。若似蛇狀位星郎，庶人得之進金玉。中庭懸鼓三公相，蠶絲之氣得官祿。

In the area of Tianzhong (Heaven's Center), black color is best if it remains flat and does not rise. If it descends to the left and right areas of Jiayu (House and Prison), the person will suffer from punishment by ropes. If it reaches the year position, the person will fall ill. If it continues to the mouth area, the person will die by execution. If the color appears like a floating dark cloud moving straight to the area of the cheekbones, then suddenly moves to the eyebrows, there is a worry of sudden death. If the color appears as a thin thread lying across the eyebrows, it indicates a definite end of life and no children. If Tianzhong shows a round yellow light, a scholar will certainly attain the rank of marquis; even an ordinary person receiving it will gain power. The color should change according to the four seasons, and should be observed according to the season. If the color appears like a bell hanging down to the Tianyu (Heaven's Prison) area, the person will naturally attain the position of a high official and enjoy honor and high salary. If the color appears like a snake, one can hold a position as a star official or a minor official; even a common person receiving it can gain wealth and obtain gold and jade. If the center of the eyebrows appears as if a drum is hanging above it, it is the appearance of a triple minister; if the color is as fine as a silkworm thread, one will attain official salary.

色若黃澤，一世終無□獄刑。印堂黃色方寸明，八旬之內入朝庭。赤色來之主失職，上來忠事堪經營。鼻樑火色憂官撓，青來年上病相縈。白氣當年遭哭泣，黑氣入口死分明。司空黃色應時開，五旬之內橫財來。上至印堂封爵祿，如日初升位輔臺。準頭赤色似生麻，八旬之內有諠譁。若在公門逢此氣，定遭笞撻至君身。

If the complexion is yellow and moist, one will never be imprisoned or punished throughout their life. If the color yellow appears bright in the area of the forehead, one can enter the court within eighty days. If red appears here, it indicates losing one's position or duty; but if the red color rises from below upwards, it suggests the possibility of managing loyal and diligent affairs. If a fiery red appears on the nose bridge, one will be troubled by official matters; if green appears on the year position, one will be plagued by illness. If white vapor appears, one will suffer from mourning and crying in the same year; if black vapor enters the mouth, death is certain. If the yellow color in the area of the sky palace expands properly at the right time, one will receive unexpected wealth within fifty days; if this color rises further to the forehead, one will be granted a title and salary, like the rising sun, and be appointed to a high position. If the red color on the tip of the nose appears like scattered spots, there will be disputes and disturbances within eighty days; if this color appears in the official place, one will certainly be beaten with a stick.

白氣至頤年內死，又知魂魄有虛驚。黑色兩邉憂父母，青光黑白□家親。人中黃色甚奇哉，不及眉間喜異常。若更通行兩頰上，必定髙榮作正郎。可憐藥部生□色，見病之時不用醫。天府黃蔭光潤澤，三旬之內得天財。狀如細栁抽纎葉，身入朝堂列鳳台。若如紫色紅光潤，不出旬中喜語來。闕庭黃色上天中，大拜公侯在季中。

White vapor appearing at the lower jaw indicates death within a year; even a lighter occurrence may cause restlessness of the spirit and frequent worries. Black color appearing on both sides (the position of the ancestral tomb) indicates worry about parents; if green light is mixed with black and white colors, there will be matters concerning close family members (the original text is missing one character). Yellow appearing in the philtrum is a very unusual good omen, but it is not as auspicious as yellow appearing in the middle of the eyebrows. If this yellow color spreads to both cheeks, it certainly indicates promotion and honor, achieving the position of a high official. Unfortunately, if evil color appears on the 'drug department' (the area below the chin), then taking medicine during illness will be ineffective. If a yellow glow appears in the天府 area and is bright and smooth, unexpected wealth will be obtained within thirty days; if the color resembles fine willow branches with delicate leaves, the person will enter the imperial court and hold a position in the central government. If purple appears and is red and bright, there will be good news within ten days. If yellow appears in the阙庭 area and rises to the天中 area, great promotion to the rank of marquis or duke will occur within this season.

若至司中□進退，四方相接入皇宮。武庫紫黃如懸鼓，將軍印綬位非虛。若立若飛來入相，不宜受物寄閒居。兵闌武庫即同看，赤光白日被刀攅。白色外來驚險難，黃光出將見加官。黑氣遭兵須陷死，青光上送無多端。語息四時生改變，此篇靈應細詳觀。

If this color appears in the position of the Minister of Works and shows indecision, it indicates the convergence of the four directions and the entry and exit of the imperial palace. The position of the military storehouse shows a purple and yellow color, its shape resembling a drum hanging in the air; the position of the general's seal is not empty talk. If this color appears moving either standing or flying on the ground, it can lead to becoming a minister in the court; however, it is not suitable to accept entrusted property from others or to remain idle at home. The positions of the military camp and the military storehouse should be considered together: if red light appears, it will be attacked by blades in broad daylight; if white light comes from outside, there will be danger and calamity; if yellow light appears, one can become a general and receive promotion; if black mist appears, one will surely suffer military disaster and die in the midst of it; if green light rises upward, there will be little trouble. In summary, these omens change with the four seasons; one should carefully reflect and examine the effectiveness of this passage.

凡看人氣色，須天色方曉傍起時，就幃幄中以紙燭照看，辨認方驗吉凶無失。共就簷光處面背，非本分氣色者也。輙不得洗面盥潄、飲湯藥然後看之，亦難驗矣。且五臓初氣色，即早朝面養息於心，故侵晨觀之，則見五臓五色清氣朝於面也。其凶惡氣色無時朝發於面，或觸事憤怒而發，或感物憂喜而成，或飲酒而色赤青，或營幹而亂理色活漫，皆非本臓之色，一時亟發而成，故吉凶難辨也。其有不於早晚看者，第令凝神靜坐良久看之，庶幾有征焉。若夫不拘早晚、酒後醉中、怒間汗後，更不停待而看者，此則又有一時浮暴之氣發現，其先見之吉凶難可得也。

When observing a person's complexion, one must do so at dawn, when people have just awakened, within the curtain, using a paper candle for illumination. This method ensures accuracy in discerning auspicious or inauspicious signs. If one looks from under the eaves in daylight, or from the side with the face turned away from the light, the true complexion will not be seen. It is also not advisable to observe after the person has washed their face, rinsed their mouth, or taken medicine, as this makes the observation less reliable. The original complexion of the five internal organs is formed early in the morning, appearing on the face as clear energies cultivated and rested in the heart. Therefore, observing in the morning allows one to see the five colors of the internal organs gathering on the face. As for evil signs, they appear on the face at any time: some arise from anger, some from emotional reactions to external matters, some from drinking alcohol causing red or blue hues, and others from running about and being busy, leading to scattered patterns and floating colors. These are not the true colors of the internal organs but temporary, sudden manifestations, making it difficult to distinguish between auspicious and inauspicious signs. If one cannot observe in the morning or evening, then let the person sit quietly for a while before observing, which will also yield some reliable results. However, if one observes without waiting, regardless of the time of day, especially after drinking, being angry, or sweating, then a layer of temporary, restless energy will appear, obscuring the original signs of auspiciousness or inauspiciousness.

青色如□，黃色如蠟，赤色如火，白色如脂，黑色如漆，此五者色之正，發之甚者也。五臓所生：一曰水，水之於物為精，其臓在腎，其神□□，發色為黑，其旺在冬，精具矣則神從之也。二曰火，火之於物為氣，其臓在心，為神丹元，發色為赤，其旺在夏，神至矣則魂從之也。三曰木，木之於物為□，魂者陽物也，其臓在肝，其神龍煙，發色為青，其旺在春，□在矣則魄配之也。四曰金，金之於物為魄，魄者陰物也，其臓在肺，其神皓華，發色為白，其旺在秋，精神魂魄備其意在焉故。五曰土，土之於物為意，意者，其臓在脾，其神常黃，發色為黃，其旺四季也。是故皆朝於一面而息於五臓也。

The standard forms of the five colors are: blue like indigo, yellow like beeswax, red like fire, white like fat, and black like lacquer. These five are the true colors and the most prominent forms. Now regarding the five internal organs and their corresponding manifestations: first is water, which corresponds to 'essence' in all things. Its organ is the kidney, and the spirit associated with it is named with a missing character in the original text. The color emitted is black, and it is most vigorous in winter. When essence is present, the spirit arises. Second is fire, which corresponds to 'vital energy' in all things. Its organ is the heart, and the spirit is called 'Dan Yuan'. The color emitted is red, and it is most vigorous in summer. When the spirit is present, the soul arises. Third is wood, which corresponds to 'soul' in all things. The soul is yang in nature, its organ is the liver, and the spirit is called 'Longyan'. The color emitted is blue, and it is most vigorous in spring. When the soul is present, the spirit pairs with it. Fourth is metal, which corresponds to 'spirit' in all things. The spirit is yin in nature, its organ is the lung, and the spirit is called 'Haohua'. The color emitted is white, and it is most vigorous in autumn. When essence, spirit, soul, and spirit are all complete, the 'mind' resides within them. Fifth is earth, which corresponds to 'mind' in all things. Its organ is the spleen, and the spirit is called 'Changhuang'. The color emitted is yellow, and it is most vigorous in the last eighteen days of the four seasons. Therefore, the five colors all gather on one face, and their roots rest within the five internal organs.

青色主憂事，若色厚者主憂重，色輕者主憂□，色散者主憂鮮，色盛者主憂。色白主哭事，若色厚者主大□，浮者主輕□，色散者主外服也，色顯者主□近也。赤氣主擾，若色盛者主刑獄，色濃者主刑死，色黯者主病重，色散者主病瘥也。黃色主喜慶，若色盛者主大慶，色薄者主小喜，色散者主喜退，急者主喜近也。

The color blue indicates sorrow: a thick color indicates heavy sorrow, a light color indicates light sorrow (the original text is missing one character), a scattered color indicates little sorrow, and a strong color indicates great sorrow (the original character is a variant form). The color white indicates mourning and funerals: a thick color indicates a major funeral (the original text is missing one character), a shallow color indicates a minor funeral, a scattered color indicates mourning for distant relatives, and a prominent color indicates an approaching funeral (several characters are missing in the original text). The color red indicates disturbance: a strong color indicates imprisonment, a thick color indicates punishment or death by law, a dark color indicates serious illness, and a scattered color indicates recovery from illness. The color yellow indicates joy: a strong color indicates great joy, a light color indicates minor joy, a scattered color indicates that joyful events have passed, and a hurried color indicates that joyful events are about to happen.

兩眼黑白分明，神光紅黃，精彩射人者，謂之青龍之色，主遷轉官軄、招進財帛喜慶之事。面色赤如撒丹，擾如煙昏者，病燥者，謂之朱雀之色，主有官災、口舌驚擾之事。面上拂拂如灰土色，精神昏濁者，謂之螣蛇之色，主驚憂怪夢不祥、家宅不安之事。眼色湛濁，黑白不分，神光昏翳，眼下青鋪者，謂之勾陳之色，主牽連負累迍滯之事。兩眼白氣閃閃，似淚不淚，瑩白光者，謂之白虎之色，主□凶亡服外孝之事。唇黑而顫，口傍左右黑氣拂拂者，謂之□武之色，陰私小人相害、失脫損盜之事。

The eyes are clear and bright, with a red and yellow glow, radiating brilliance, known as "the color of the Azure Dragon," indicating promotion in official position, gain of wealth, and joyful events. If the face is red like it has been dusted with cinnabar, yet appears turbid like mist, or dry in a sickly manner, it is called "the color of the Vermilion Bird," indicating legal troubles and disturbances from words. If the face is grey and hazy, as if covered with dust, and the spirit is dull and confused, it is called "the color of the Qilin Snake," indicating sudden worries, strange dreams, ill omens, and instability at home. If the eyes are cloudy, with unclear black and white, and the light is dim and obscured, with a layer of green under the eyes, it is called "the color of Gou Chen," indicating being involved in others' affairs and encountering obstacles in all matters. If the eyes have a bright white glow, like holding back tears but not actually shedding them, with a bright white light, it is called "the color of the White Tiger," indicating a violent death and mourning for distant relatives. If the lips are black and trembling, with black mist-like vapors moving on both sides of the mouth, it is called "the color of the Black Tortoise," indicating being harmed by cunning people, loss, and theft.

夫氣之色發天府，如豆大貫鬢邊，有黃色應者，主得藩郡之任。黃色光在印堂當中，有一紫色如豆者，一年內主大拜。黃色在天部貫金匱，及連至精舎道術，又華蓋上盤旋縈繞者，主得兵權及轉軄賞財，兼產主得貴子。紫色如少蠶許，主將加官，或是封拜，其次領鎮。

The qi color appears on the天府 area, like a bean in size and extending to the hairline, with a corresponding yellow color, indicating a appointment as a governor of a state or military region. If the yellow light is in the middle of the印堂, with a point of purple like a bean, then within a year one will be promoted to a high position. If the yellow color spans across the天部 (forehead) to the Golden Chest, connecting to the精舍 and道术, and also coils around the华盖, it indicates gaining military authority, a transfer of position, or receiving wealth; if it occurs in a woman, it signifies the birth of a noble child. A small purple spot like a silkworm indicates an upcoming promotion or honor, and if less significant, it may mean leading a regional command.

如顴骨上兩道黃色橫者，主出外必當喜事，旬日至。如青色從耳門前出，下臨大海者，受少驚恐；若黑來，主有閒憂內應。黃在兩法令上及連至準頭者，橫財四十日應；更壽上有應者，得財萬貫已上。青在山根通過兩眼頭者，主陰私公事。紫色從兩天中、天府直下者，又如蠶絲，三五月半年外作丞郎。

Two yellow lines across the cheekbones indicate that there will be good fortune when going out, and this will come true within ten days. If a green color appears in front of the ear gate and extends down to the "Great Sea" (the area below the chin), there will be some fright or worry. If it is black instead, there will be hidden worries at home. If yellow appears on both the lines between the eyebrows and connects to the tip of the nose, there will be unexpected wealth within forty days; if there is also a corresponding color on the nose bridge, the wealth may be in the tens of thousands. If green appears across the root of the nose and spans between the two eyes, there will be private matters leading to legal troubles. If purple appears from both the Heaven Center and the Imperial Palace areas and comes down fine as a silkworm's thread, there will be a chance to hold a high official position, such as a Deputy Minister, within three to six months.

青色從天庭上如韭葉大垂二寸者，主外服，期至十日至。紅色如梧桐子許在地部上，主百日內往南方領郡。天中黃色直下來中正者，八十日內恩賜詔書至。少赤色眉上垂下者，主勘事。青色或在目上，赤色垂貫眼及顴上赤者，四十日內憂危刑法。印堂有黑赤極分明，命門青者，一月內中風，六十日內死；潤澤赤者即不死。

A green color descending from the heavenly palace, as wide as a leek leaf and two inches long, indicates mourning for an outsider, and the event will occur within ten days. A red color the size of a wutong seed appearing on the ground palace indicates that someone will become a prefect in the south within a hundred days. A yellow color descending from heaven to the middle palace indicates an imperial decree of favor will arrive within eighty days. A red spot hanging from the eyebrows indicates a case will be investigated. If green appears on the eyes, or red hangs down to the eyes, or red appears on the cheeks, there will be danger of legal punishment within forty days. If the forehead has black and red colors clearly defined, and at the same time a green color appears at the life gate (before the ears), there will be a stroke within a month and death within sixty days; however, if the red color is moist and lustrous, death will not occur.

赤色從耳門出似馬肝色，此是將染腹疾之厄。赤色如筋在準上下至人中，二十日內被人損外，口舌公事至。赤色從年上分貫兩顴者，八十日內有大殺公事及身，不至死。地部上起赤色者，酒濁病。赤色貫兩令上者，憂公事，四十日至。赤色從鼻尾中下入家舎者，奴婢中有陰私口舌事成。赤色如毛從耳邊出至及蘭堂上應者，一月內主馬失墜厄。

A red color emerging from the ear gate, resembling horse's liver, indicates an impending illness in the abdomen. A red color appearing like a tendon extending from the philtrum to the middle of the nose will result in harm from outsiders within twenty days, followed by disputes involving words and speech. A red color branching from the year position and extending to both cheekbones will bring severe legal troubles within eighty days, but it will not lead to death. A red color appearing on the ground hall indicates a disease caused by drinking alcohol. A red color running along both the law lines (the lines on the nose) indicates troubles from public affairs, which will occur within forty days. A red color emerging from below the nostrils and entering the 'family dwelling' area indicates disputes among servants or family members involving secret matters. A red color appearing like a hair emerging from the ear and extending to the 'Lan Tang' (the area beside the nostrils) indicates a danger of falling from a horse within one month.

眼頭上下有黃色下垂者，左是男喜，右是女喜，及妻有喜。赤色從眉頭連幞頰額邊出者，主虧官物被勘責事，二十日內至。如黃色似蠶絲錢許者，貫左右兩眉上更印中應時，八十日內主朝判府推也。色黃如印足起貫邊地者，二十日遭公事失位逺行之憂；若黃色應，即解之。赤色從太陽上起入邊地起者，被損失眼。

If there is a yellow color hanging down from the eyebrows, the left side indicates joy for the son, the right side indicates joy for the daughter, and also suggests the wife is pregnant. If red color starts from the brow and extends to the hat brim, and appears on the cheeks and sides of the forehead, it indicates a debt owed to the government and a punishment within twenty days. If there is a yellow color resembling silk thread, about the size of a coin, spanning across the brows and appearing simultaneously in the area between the eyebrows, it indicates a court case at the imperial court and a trial at the county office within eighty days. If the yellow color rises like a seal and reaches the edges, it indicates a public affair and loss of position or worries about a long journey within twenty days; however, if there is another yellow color corresponding to it, the negative effect is neutralized. If red color starts from the temple and spreads to the sides, it indicates damage to the eyes.

臉色如筋許從外入者，被人謀已；從內出者，擬有相訴之說，謹慎。眼上下臉俱赤者，主家有重病人。若印部有左右赤色，憂父母厄。年上□赤，主患脾之病，老不至安；壽上及準頭者，亦憂重病。黃色從金匱起貫連壽上，甲匱不到懸壁，主得財其喜，兼得水土官，一年內至。東起貫大海內，當年主水災。

There is a streak of color on the face, thick as a vein, coming from outside to inside, which indicates being schemed against by others; if it goes from inside to outside, it suggests the person intends to report someone else, and both situations require caution. If both upper and lower eyelids are red, it indicates there is a serious illness in the family. If redness appears on the left and right sides of the forehead, one should worry about misfortune befalling the parents. If redness appears on the year position (the area representing age), it indicates suffering from spleen disease, and old age will not be peaceful; if this color reaches the longevity position and the nose bridge, one should also be concerned about serious illness. If yellow color starts from the Golden Chest and continues all the way to the longevity position, but the color of the Golden Chest does not reach the hanging wall, it indicates good fortune from wealth and also the possibility of holding an official position related to water conservancy and construction, which will be realized within a year. If this color starts from the east and flows into the 'Great Sea' (the area representing the lower part of the face), there will be water disaster that year.

地部紫色圓黃色，主貴顯。赤色如撒者，二七日內主爭訟事起。或如麻筋在兩法令上，入獄厄。□赤刑獄並兩府來嬪上，主爭競之事。黃色如筋斜兩位者，主東南上勾當公事得財；或丁部南上奉使得財物。若更臨金匱如車輪者，得財萬數也。

A purple color appears on the lower part of the face, along with a round yellow color, indicating wealth and high status. If the red color spreads like scattered dust, there will be disputes within fourteen days. If the red color resembles fine threads lying on both the lines of destiny, it indicates imprisonment. If the red color falls on the position of legal affairs and connects with the positions of the two officials and reaches the gate of the palace, it indicates conflicts and competition. If the yellow color runs diagonally through two areas like a tendon, it indicates gaining wealth by handling official business in the southeast direction; or receiving wealth by being sent on a mission to the southern part of the丁 position. If this yellow color also appears on the Golden Chest, and its shape is as big as a wheel, it indicates gaining a great amount of wealth.

天之蒼蒼，其正色邪？雲霧乃其氣耳。人之賦形受命於天地，相為流通，是所稟之氣有變動，而色有定體也。定體之色不止於蒼蒼，其屬有五行之異：金色白，木色青，水色黑，火色赤，土色黃。得正色為五行不相剋者，不滯為貴；雜色蔽之即差。

The Zhuangzi asks: The sky is so vast and dark blue, is that its true color? In fact, that mist and fog is merely the "qi" of the sky. Humans receive their forms and life from heaven and earth, and their qi circulates with the qi of heaven and earth. Therefore, the qi of humans is changeable, while the "color" has a fixed nature. This fixed color is not like the sky, which is just a single dark blue. Instead, it is divided into five colors according to the Five Phases: the color of metal is white, the color of wood is green, the color of water is black, the color of fire is red, and the color of earth is yellow. Those who possess the true color of their phase, have the Five Phases not in mutual control, and have smooth circulation of qi without blockage are considered noble. However, those whose colors are obscured by mixed colors are inferior.

然色之正不可無氣，現日月角溫粋可愛為貴；如枯燥昏暗，不獨難發，亦平生多主脾胷心腹之疾、水火獄訟之厄；或因骨肉法部局可取，縱發則災立至。古人有蠶吐絲之說，自頷而開。其吐絲也通體明快，人之將發自準頭而開，其頓發見無翳，然後發入諸部位，則見所任之職、所居之分。如發入處有瑕翳，則軄分不免有凶；或無瑕翳，則全吉矣。更在知五色所生，非吉凶之屬，論色無出此者。

However, the "qi" (vital energy) cannot be absent from the "zhengse" (correct color): only when it appears on the forehead and moon angles, being warm, pure, and lovable, can it be considered valuable. If it is dry, dull, and dark, not only will success be difficult to achieve, but throughout life, one will often suffer from diseases of the spleen, chest, heart, and abdomen, as well as calamities related to water and fire, imprisonment, and lawsuits. Even if one manages to achieve some success due to favorable configurations in the bone structure and facial features, misfortunes will follow immediately. Ancients said, "the silkworm spins silk," which starts from the chin: when the silkworm spins silk, its body becomes bright and clear. Similarly, when a person is about to achieve success, the color begins to appear from the bridge of the nose. The starting point must be clear and unobstructed, then the color spreads to other parts, allowing one to see what position or role he will hold. If there are flaws or obstructions in the areas where the color spreads, there will inevitably be misfortunes in his career. If there are no flaws or obstructions, then everything is favorable. More importantly, one must understand the origins of each of the five colors, as these colors themselves are not directly indicative of good or bad fortune. The principles of color interpretation do not go beyond this.

有神色未透天庭亦發者，是其準頭開而得部位貴，皆以相應，不必至天庭也；或有陰晴未定，不必至凖頭也。所謂貴處：印堂、帝座、內府、馹馬、龍虎、日月、地角是也。無貴而頓覺，是謂不祥。此說非言可盡，修養之功、消息之至可見矣。

Some people may not have their expressions reaching the heavens yet and still achieve success, because their destiny points have already opened and they have obtained the corresponding noble positions; as long as there is mutual correspondence, it is not necessarily required to reach the heavens. Some people's complexion may still be uncertain, and it is not necessarily required to reach the destiny point. The so-called "noble places" refer to the areas such as the forehead, the imperial seat, the inner palace, the post horse, the dragon and tiger horns, the sun and moon horns, and the earth corner. If there is no noble position to begin with, but the complexion suddenly becomes very strong, this is actually ominous. The reasoning behind this is not fully expressible in words; one can understand it through the practice of self-cultivation and the changes of vital energy.

若夫觀之寂然，難取難舍，有道者之色；觀之瑩然，不雜不亂，得意者之色；如嬌如滿，自得者之色；視之慘然，陰合陽散，細人之色；視之茫然，如得如失，有憂之色。其頓發皆凖頭也。五形之人得其本色，或得相生之色者善。五色得地者：春色要青，夏色要紅，秋色要白，冬色要黑，又盡善也。四重旺相休囚：春三月，青色旺，赤色相，白色囚，黑色死。夏三月，赤色旺，青色相，黑色囚，白色死。秋三月，白色旺，赤色相，青色囚，黑色死。冬三月，黑色旺，白色相，赤色囚，青色死。

Further, the appearance of a person's complexion reveals their character: those who appear calm and stable, making it difficult to judge them as good or bad, have the complexion of a virtuous person; those who appear lustrous and clear, without disorder or dispersion, have the complexion of a person who has achieved success; those who appear delicate and full, have the complexion of someone who is self-satisfied; those who appear gloomy, with gathering darkness and dispersing brightness, have the complexion of a petty person; those who appear confused, as if having something but also losing something, have the complexion of someone troubled by worry. These complexions all originate from the center. For those whose constitution is determined by the Five Phases, receiving the true color of their own phase or a color that generates their phase is favorable. The five colors also need to be 'in their proper place': in spring, the complexion should have a greenish hue; in summer, a reddish hue; in autumn, a white hue; in winter, a black hue. This makes the complexion more complete. The strength, prosperity, captivity, and decline of the four seasons: in the spring months, green is strong, red is prosperous, white is captive, and black is declining; in the summer months, red is strong, green is prosperous, black is captive, and white is declining; in the autumn months, white is strong, red is prosperous, green is captive, and black is declining; in the winter months, black is strong, white is prosperous, red is captive, and green is declining.

春欲起，夏欲橫，秋欲下，冬欲蔵，失其時者皆不利也。亦猶四時物理：且春欲起者，春有出生之象；夏欲橫者，夏有長養之象；秋欲下者，秋有收斂之象；冬欲蔵者，冬有閉塞之象。其有或方或圓、形象萬端者，亦在別術斷之。

In spring, the complexion should rise upwards; in summer, it should spread out horizontally; in autumn, it should descend; and in winter, it should be concealed. Anything that does not conform to the appropriate season is considered inauspicious. This is similar to the natural order of the four seasons and all things: in spring, the complexion should rise because spring represents the beginning of growth; in summer, it should spread out because summer represents the flourishing and nurturing of life; in autumn, it should descend because autumn signifies the gathering in of crops; and in winter, it should be concealed because winter represents the closing off and dormancy of life. As for the complexion that appears square or round, with various shapes, these should be judged by other methods.

青色初起如銅青，將盛之時如草木初生，欲去之時如碧雲之色霏霏然浮散。五行屬木，旺在春，相於夏，囚於秋，死於冬。發則主憂：枯主外憂，潤主大憂，混主逺憂，散主憂觧。應在亥夘未日及月，以色深淺斷之。

When the green color first appears, it resembles the green patina on bronze vessels. When it is about to flourish, it looks like the tender green of newly sprouted plants. When it is about to fade, it resembles the color of light blue clouds dispersing. In the Five Phases, green belongs to wood. It is strong in spring, harmonious in summer, restrained in autumn, and dies in winter. The appearance of green signifies sorrow. If the color is dry, it indicates worries from outside. If the color is moist, it indicates great sorrow. If the color is muddled, it indicates distant worries. If the color is scattered, it indicates the resolution of sorrow. The time of occurrence is on days and months of亥, 卯, and 未 (the three harmonies of wood). Further determine the nearness or distance based on the depth of the color.

天中光澤得詔貴，枯燥須憂詔責亡。秋色發從年上去，陰私口舌厄難當。陽尺憂行兼疾病，天庭主客繫堪憂。交友婦須通外客，司空忽起被徒囚。巷路但成百里威，大陽定與妻相打。外傷枉死被讒言，若是太陽連入目，必招縣宰惡笞鞭。房小春發當生子，壽上當憂口舌牽。

The color blue in the sky that is bright and moist will bring a royal decree and great honor; if it is dry and dull, one should fear punishment by decree or even death. If blue appears in the autumn from the year position, there will be troubles from secret matters and disputes that are hard to bear. If it appears on the yang foot, there will be worry about travel and illness; if it appears on the heavenly hall, matters concerning guests and visitors will be worrying. If it appears on the friendship position, the wife will have an affair with someone outside the family; if it appears on the position of the minister of works and suddenly rises, it indicates imprisonment due to a sentence. If it appears on the alleyway position, one can only hold a minor official position over a hundred li with some authority; if it appears on the sun (the tail of the eye), there will certainly be a quarrel with the wife. One will also suffer external injuries, be falsely accused, and die due to slander; if the blue color connects into the eye, one will certainly be whipped by the county magistrate. If blue appears in the area of the house and heart in spring, one will have a son; if it appears on the longevity position, one should fear troubles from words and disputes.

坑塹對須□大怪，陂池蛇怪不堪言。山林花馬妖呈異，欄□馬牛有怪愆。忽在井灶釜鳴響，不然井溢湧寒泉。命門甲匱憂凶厄，凖頭兄弟父母□。散失主邊防失職，人中愁有別離傷。承漿不日當壽上，應以上同遭病。大海須防水溺亡，若臨月角須憂賊。

The appearance of a green color on the position of a pit or ditch indicates a major strange and unusual event; if it appears on the position of a pond or pool, it signifies strange occurrences involving snakes; there are countless strange things to be said. If it appears on the position of mountains and forests, it indicates strange creatures like wild horses; if it appears on the position of enclosures and stables, there will be strange occurrences involving horses and cattle. Sometimes it suddenly appears on the position of a well or stove, with pots and cauldrons mysteriously making noises on their own; otherwise, it may be that the well water overflows, spilling out cold springs. If it appears on the position of the life gate or the chest, one should be concerned about danger and misfortune; if it appears on the position of the nose, there will be harm to brothers or parents, family losses, and also the possibility of being dismissed from military service. If it appears on the position of the human middle, it indicates sorrow from separation. If it appears on the position of the chin, illness will occur within a few days, matching the above mentioned conditions. If it appears on the position of the 'Great Sea' (earth hall), one must be cautious of drowning and death; if it occurs near the moon's horn, one should be vigilant against thieves.

若有川文官祿遷，日角臨蠶如傅粉。印堂退口病遲延，道上或逄憂阻滯。山林蛇虎厄難當，若來金匱並牆壁，財物三旬共可傷。奸門怕被外妻撓，眼下橫來病苦纒。壽上若逄憂病厄，更憂債負禍來煎。口畔入來憂餓死，更兼枉濫事相牽。三位囚傷子孫損，半月之閒入墓眠。天門三十日財至，天井圓珠武官位。病人値此病難安，囚人見之尤迍滯。

If there is a 'chuan' shaped mark on the forehead with a greenish color above it, it indicates promotion in official position; if the green color appears on the day angle, shaped like a silkworm and with a powdery appearance, it is also a favorable sign. If the green color retreats to the imprint area and mouth area, it indicates prolonged illness; if it appears on the path position, there may be obstacles or worries. If it appears on the mountain and forest position, it indicates difficulty in enduring snake and tiger related dangers. If it appears on the golden chest and wall positions, there will be loss of property within thirty days. If it appears on the cunning gate, there is fear of being entangled by women from outside; if it appears horizontally below the eye, there will be suffering from illness. If it appears on the longevity position, there is worry about illness, debt pressure, and troubles. If the green color comes from the mouth area, there is fear of starvation and being falsely accused and punished. If it appears on the three yin and three yang positions, the children will be harmed, and within half a month, they will pass away. If it appears on the heavenly gate, there will be wealth coming within thirty days; if it appears on the heavenly well with a round bead shape, it indicates a military official position. However, if a patient encounters these colors, their illness will be difficult to recover from; if a prisoner encounters these colors, their situation will become even more difficult.

黃色初起如蠶吐絲，將盛之時如蠒之未繰，或如馬尾，欲去之時如栁色之花摶聚斑駁然。五行屬土，旺在四季，相於春，休於夏，囚於秋，死於冬，又為胎養之。發則皆主吉慶，但不宜入口，即主瘟病。日則在酉申寅午戌日應之，旬則在子午戌辰旬應之，萬無一差，須以深淺斷逺近為定耳。

When yellow is just beginning to appear, it resembles the silk spewed out by a silkworm, or the unprocessed silkworm cocoon, or the strands of a horse's tail. When it is about to flourish, it looks like the color of willow flowers, gathering into a patchy appearance. Yellow belongs to the Five Phases of Earth, and it is strong at the end of the four seasons, in harmony in spring, resting in summer, restrained in autumn, and dying in winter. It also has positions of conception and nourishment. When yellow appears, it generally indicates good fortune, but it is not suitable for the mouth; if it enters the mouth, it signifies an epidemic disease. The time of manifestation occurs on days of You, Shen, Yin, Wu, and Xu. In terms of the ten-day periods, it manifests in the periods of Zi, Wu, Xu, and Chen. It is certain without fail; further, the nearness or distance of the time can be judged by the depth and brightness of the color.

黃色天中列土分，圓光重大拜公卿。更過年上井灶部，有功常受賜高勲。或如月出照年上，定當宿衛入朝門。若經兩闕即徵拜，金匱詔賜帛與銀。忽至闕庭官驟轉，不然即是得財盈。或是龍形須受賞，如懸鐘皷位槐庭。若似蠶絲官必得，春來年上喜忻忻。武庫光潤將軍福，亦主喜慶陽尺並。母墓喜並田宅事，更宜父母少災迍。

Yellow hair appearing in the middle of the face indicates receiving a title and territory. If it is a round and thick glow, it signifies holding a high official position. If this color appears on the year position, well, or the well and stove areas, it indicates achieving great accomplishments and frequently receiving high honors. If it looks like the moon shining on the year position, one must serve as a palace guard, entering and exiting the palace gates. If it reaches the left and right gates (forehead areas), the court will summon and appoint one to an official position. If it reaches the Golden Chest, there will be an imperial decree granting silk and silver. If it suddenly appears at the gate court, the official rank will suddenly rise, otherwise, there will be abundant wealth. If the color resembles a dragon, one will certainly receive rewards. If it looks like hanging bells and drums, one can be ranked among the Three Dukes (the position of the Three Dukes is indicated by the槐庭). If it is as fine as a silkworm's thread, an official position will certainly be obtained. If it appears in spring on the year position, it brings great joy. Hair appearing in the War Storehouse and being smooth indicates good fortune for a general. Hair appearing in the Yang Foot measurement indicates good fortune. Hair appearing in the 'Upper Tomb' area indicates joy connected with matters of land and property, and the parents will have few disasters and difficulties.

司空百日得財寳，右府裡內勑來徵。重眉交友如棊子，七個旬中左右丞。更過山林天中者，徵為博士最為榮。印堂如月六旬內，拜作將軍鎮百城。便似連刀天庭至，下及凖頭亦分明。斷他縣令忽遷轉，長吏分官直闕庭。大體發時多喜慶，亦言逺信至逡巡。山根聽向皆稱遂，太陽必定得財慶。少陽喜慶重重過，魚尾有吉引前行。

Those appearing in the area of the Sikuang (the area between the eyebrows) will gain wealth within a hundred days; those appearing in the Youfu (the area above the nose) will receive an imperial decree summoning them to the palace. Those appearing in the Chongmei (the area between the eyebrows) and Youjiao (the area near the temples) in the shape of a chess piece will be appointed as Left and Right Chancellor within seventy days. If this color appears further on the Shanlin (the area between the eyebrows) and Tianzhong (the area above the nose), they will be summoned as a Doctor, which is the most honorable. Those appearing in the Yingtang (the area between the eyebrows) and round like the moon will be appointed as a general and take charge of a hundred cities within sixty days. If the shape resembles a connected knife extending from the Tingteng (the forehead) down to the Zhun (the bridge of the nose), it clearly indicates that they will be promoted from county magistrate to a higher official, overseeing a region and eventually entering the imperial court. In general, this color when appearing brings good fortune and also signifies that news from afar will arrive quickly. Those appearing in the Shangu (the area between the eyebrows) will have all affairs go smoothly and as desired; those appearing in the Taiyang (the area near the temples) will certainly gain wealth and experience joy; those appearing in the Shaoyang (the area near the temples) will experience joy after joy; those appearing in the Yuyei (the area near the eyes) will have auspicious events guiding them forward.

若似龍形年上見，連色天中拜上卿。眉眼之下有子象，左黃生男右女生。婦人有以反前諭，金匱家內財帛人。壽上栁葉主財入，歸來逺信至中庭。出自凖頭庭沖位，驟貴封侯起有乗。蘭臺必得尚書綬，內廚酒食倍逄恩。大海惟宜渉江者，日月三公位顯清。甲匱生來財主庫，內倉中似有蛇形。道尚三位財如拾，中角牛馬喜方成。眉位有園多好事，酒樽酒饌得豐醇。

If the color appears like a dragon shape on the year position and connects to the heaven position, one will be appointed as a high official. If the image of 'Zi' appears below the eyebrows, yellow on the left indicates a son, and yellow on the right indicates a daughter; for women, the interpretation is the opposite. If the color appears at the Golden Chest position, there is someone in the family who manages wealth. If the color appears at the longevity position in the shape of a willow leaf, it indicates wealth entering the house and news from afar arriving up to the central position. If this color originates from the nose and reaches the central position, one will suddenly gain prestige, be granted a marquis title, and have a carriage. If it reaches the Lan Tai position, one will certainly receive the official seal of the Minister of Works; if it reaches the Inner Kitchen, there will be abundant food and drink and frequent royal favor. If the color appears at the 'Great Sea' position, it is suitable only for crossing a river far away; if it appears at the sun and moon angles, one will hold a position among the Three Excellencies and enjoy clear and distinguished prestige. If the color appears at the Jia Kui position, one is born with a full treasury; if the warehouse position shows a snake-like shape, it is also the same. If the color appears at the three positions of the road, wealth can be obtained easily; if it appears at the ox horn and middle horn positions, the benefits from cattle and horses will be realized. If the color appears at the eyebrow position in a round shape, there will be many good things; if it appears at the wine cup position, the food and drink will be rich and fragrant.

赤色初起如火始燃，將盛之時炎炎如絳繒，欲去之時如連珠累累然而去。於五行屬火，旺在夏，相於春，死於秋，囚於冬。發主公私鬬訟、口舌驚擾之事，潤主刑厄，細薄主口舌鞭笞。應寅午戌並己未日，旬中則辰戌，以色定之。

Red color at its beginning is like fire just lit, when it is about to become strong it is like deep red silk, and when it is about to fade it is like a string of beads dispersing. It belongs to the element of fire, is strong in summer, in harmony in spring, dies in autumn, and is confined in winter. If red appears, it indicates disputes and lawsuits concerning both public and private matters, as well as disputes and disturbances. If the color is moist and bright, it indicates punishment and calamity. If the color is thin and faint, it indicates disputes and whipping. The time of the event is indicated by the hours of寅, 午, 戌 (the three harmonies of fire) and the days of己 and 未. Within the ten-day period, it is indicated by the third and ninth ten-day periods, still determined by the color's appearance.

天中連印鼻頭赤，中旬車馬驚令死。下來年上爭競災，左右逺行須病住。陽尺驚恐厄鬬生，武庫友婦折傷災。天庭必有憂囚事，若見司空鬬罵來。交友朋求離別去，在職當憂上位刑。無職定同父友鬬，額角如値死於兵。印堂爭鬬被憂囚，若在山根驚怕憂。太陽夫妻求離別，年上暴厄亦堪愁。

The red color extending from the heavens to the forehead and continuing down to the nose indicates that within ten days, one will die from being startled by a vehicle or horse. If this color appears on the year position, it signifies disaster from fighting and contention; if it appears on the left and right sides, one will have to stop traveling due to illness. If it appears on the yang foot, there will be fear and danger along with disputes; if it appears on the military warehouse, friends and wives will suffer from injuries. If it appears on the heavenly palace, there will be worries and imprisonment; if it appears on the official position, there will be disputes and scolding coming to the door. If it appears on the friendship position, friends will demand to cut off relations and leave; those with official positions should fear punishment from superiors, and those without official positions will certainly quarrel with elders or friends. If it appears on the temple, one will die by weapon; if it appears on the forehead, one will be imprisoned due to disputes and suffer worry; if it appears on the mountain root, there will be fear and anxiety. If it appears on the sun position, the husband and wife will separate; if it appears on the year position, there will be sudden and urgent calamity, which is very worrying.

又卻斷他生貴子，房中妻不產賢侯。三男三女病災迍，壽上如豆與妻爭。年上凖頭連發此，夫妻爭鬬太難明。命門甲匱須兵死，凖頭官府事牽縈。牆壁之上財必失，外圓當紫得官榮。武官巡捕□魚尾，盜賊收擒倍稱情。牛角□來牛馬厄，山林蛇虎又堪驚。忽眼下如蠶絲發，妻子因何爭鬬聲。

However, red color may also indicate the birth of a noble son (if it appears in the position related to the house). If it does not appear in the right position, the wife will not give birth to a virtuous and noble son. If red appears in the area of three sons and three daughters (the children's palace), the children will suffer illness and misfortune. If red appears on the longevity position and is as big as a bean, there will be quarrels with the wife. If the color appears on the year position and the nose position consecutively, the couple's quarrels will become very serious. If red appears on the life gate and the jia kuai position, death by weapon will occur. If red appears on the nose, there will be continuous legal troubles. If red appears on the position of the wall, property will be lost; but if a purple ring appears around it, one will gain official position and honor. For soldiers and police, if red appears on the fish tail position (the original text is missing one character), they will be very effective in capturing thieves. If red appears on the ox horn position (the original text is missing one character), oxen and horses will suffer misfortune; if red appears on the mountain and forest position, there will be serious dangers from snakes and tigers. If red suddenly appears like silk threads on the eye area, the wife and children will quarrel for no apparent reason.

金匱奸門招撓事，承漿為酒起喧爭。陂池井部相連接，因水逄財卻稱情。田上見之田地退，口邊橫入禍全生。酒樽酒肉宜相□，地閣田岸有訟成。若在山林須慎火，又兼家內損財並。命門發到山根止，更過眉上左耳平。只定六旬遭法死，婦人右耳疾來頻。

If red hair appears on the Golden Chest and the奸门, it brings about纠缠 and troubles; if it appears on the承浆, it leads to quarrels and disputes due to drinking. If it appears on the陂池 and the井部, and they are connected, it will bring wealth through water, which is very satisfactory. If it appears on the田宅 position, land will be lost; if it comes in horizontally from the mouth, all misfortunes will occur. If it appears on the酒樽, it is appropriate to have wine and meat prepared; if it appears on the地阁 and田岸, there will be lawsuits over land. If it appears on the mountains and forests, one must be cautious of fires and also face financial loss at home. If red hair starts from the命门 and goes to the山根, then to the eyebrows and reaches the level of the left ear, it can only indicate death by law within sixty days; for women, it means frequent illnesses around the right ear.

白色初起如白塵拂拂，將盛之時如膩粉散□，或如白紙，欲去之時如灰垢之散。五行屬金，金旺在秋，相於夏，囚於春，死於冬。發主哭泣憂撓，潤主哀泣，細憂重，浮憂輕，散病瘥。應在巳酉丑日，旬在子戌旬中應之，及秋月。

When white first appears, it resembles a thin layer of white dust gently moving; when it is about to become strong, it looks like fine white powder spreading out, or like white paper; when it is about to fade, it appears as gray dust dispersing. It belongs to the Five Phases of Metal. Metal is strong in autumn, in decline in summer, confined in spring, and dead in winter. The appearance of white indicates crying and worry. If the color is moist, it signifies crying; if the color is fine, it indicates heavy worry; if the color is floating, it suggests light worry; if the color is scattered, it indicates recovery from illness. The time of response is on the days of巳, 酉, and 丑 (the Triple Harmony of Metal), and within the ten-day cycle, it occurs in the子 or 戌 cycles. The season is autumn.

天中春色來年上，鬬戰刀兵事可愁。左廂必定主憂惱，陽尺將行走外州。發在奸門因婦女，皮幹入獄內遭囚。又主男女相妬害，交友婦須被外求。山根見者主憂囚，男女逄他必死憂。壽上徒囚君不見，堂上父母死堪愁。命門甲匱凶來急，內廚酒肉致傷亡。

White color appearing in spring from the middle of the sky to the year position indicates matters of military conflict and warfare, which are very concerning. If it appears on the left side, there will certainly be worries and troubles; if it appears on the yang scale, one is about to travel to another state. If it appears on the sinister gate, it indicates trouble caused by women; if the skin also becomes dry, imprisonment is likely; it also signifies mutual jealousy and slander between men and women, or a wife being seduced by someone outside the home. If it appears on the mountain root, it indicates worry and imprisonment; if it appears in the children's position, there will be worry about the death of children. If it appears on the longevity position, it indicates serving a sentence in darkness; if it appears on the hall position (six relations position), the death of parents is most worrying. If it appears on the life gate and the jia warehouse, misfortune comes very quickly; if it appears on the inner kitchen, it indicates casualties due to alcohol and meat.

承漿逄見身當□，大海遭時主水殃。印堂白氣哭爺孃，若在命門兄弟當。奸門若招主私慟，中嶽橫紋有家□。日月角中憂重服，法令陂池腳足傷。眼下橫紋夫婦鬬，凖頭還是競田莊。地閣橫遮牛馬損，若侵年壽死公婆。入口分明憂口舌，囷倉上有賊還多。

The white color reaching to Chengjiang indicates self calamity (the original text is missing one character); reaching to 'Great Sea' (Di Ge) indicates water disaster. A white vapor appearing in the imprint hall suggests crying over parents; if it appears at the life gate, it indicates misfortune to brothers. If it appears at the cunning gate, it indicates sorrow due to private affairs. A horizontal line on the middle mountain (nose) with white color indicates family mourning (the original text is missing one character). Hair growing on the day angle and moon angle indicates heavy mourning. Hair growing on the legal decree and陂pool indicates injury to feet and legs. A horizontal line with white color appearing under the eye indicates marital disputes; reaching to the tip of the nose indicates disputes over fields and estates. If the white color covers the Great Sea horizontally, cattle and horses will suffer loss; if this color spreads to the year and longevity positions, grandparents will die. White color entering the mouth clearly indicates worries about speech and disputes; if it appears on the granary position, there will still be many thieves and bandits.

黑色初起如烏鳥尾，將盛之時如黑髮得膏，欲去之時如落垢昧。五行屬水，旺於冬，相於秋，囚於夏，死於春。發主病災厄，潤主死亦兵亡，枯翳客死，散主病痊。日應在申子辰日，旬應在甲寅旬及冬月，以旺為應。

At the beginning, black color appears like the tail feathers of a crow; when it becomes strong, it resembles oiled black hair; when it fades, it looks like dark dirt. In the Five Phases, black belongs to water. It is strong in winter, harmonious in autumn, restrained in summer, and dead in spring. A strong black color indicates illness or misfortune. A moist black color signifies death, often by weapon; a dry and cloudy black color indicates death away from home; a scattered black color suggests recovery from illness. The time of occurrence is on days of Shen, Zi, and Chen (the three harmonies of water), and within the Jiayin decade and winter months, when water energy is strongest.

天中必定失官勲，忽於顴上似官刑。若還至下來年上，病患相纒□此身。天獄年上應獄死，高廣逄時病主亡。陽尺過來凶可得，天庭客死在他鄉。四煞賊來成凶賊，司空病疾苦纒身。右府生來憂此位，重眉不利逺行征。額角黑廣善為偷，印堂移徙□他州。山根必死於旬日，太陽疾病厄堪憂。牢獄至眼憂牢獄，法令入口形分八。

Black hair appearing in the heaven position indicates the loss of official rank and merit; if it suddenly appears on the cheek, it suggests the possibility of official punishment. If this color extends down to the year position, there will be illness. Black hair appearing in the heaven prison position and corresponding to the year position indicates death in prison; black hair appearing in the high and broad area indicates illness and death. Black hair reaching the yang foot position means unavoidable misfortune; black hair appearing in the heavenly hall position indicates death away from home. Black hair appearing in the four evils positions indicates thieves coming and causing disaster; black hair appearing in the office of the empty position indicates persistent illness. Black hair appearing in the right office position indicates worry about this position; black hair appearing in the heavy eyebrow position is unfavorable for distant travel and military campaigns. A wide black color on the forehead indicates a tendency to steal; black hair appearing in the official hall position indicates migration to another state. Black hair appearing in the mountain root position indicates death within ten days; black hair appearing in the sun position indicates serious illness. Black hair appearing on the eye's prison position indicates worry about imprisonment; black hair entering from the law and order position and forming an eight-character shape is also ominous.

更有眉頭青色應，百日飲酒還醉殺。眼目兼更赤色閒，二旬或訟見血光。外陽發被人欺刼，年上憂死困災傷。男女憂他男女厄，壽上入耳卒中亡。命下甲匱遭燒死，凖頭憂病外來殃。黑發三陽黑氣多，失官停職事波波。更上發來年壽上，天中有黑見閻羅。黑氣入口死於夏，顴上兄弟婦奔逃。奸門切忌女相干，日角若臨妻亦亡。

If there is a dark color appearing on the brow, one will die from drinking alcohol within a hundred days. If there is a red color mixed in the eyes, there may be lawsuits or bloodshed within twenty days. If the dark color appears on the outer yang part, one will be bullied and robbed; if it appears on the year position, one should worry about death, difficulties, and injuries. If it appears on the male and female positions, one will worry about misfortunes of children and spouse. If the dark color appears on the longevity position and extends into the ear, one will suffer a stroke and die suddenly. If it appears below the life gate and at the position of the liver, one will die from fire. If it appears on the nose, one should worry about illness and external calamities. If black color appears on the 'Three Yang' positions (above and below the eyes) with a lot of black mist, one will lose one's post and have to run about constantly. If this color goes up to the year and longevity positions, or even appears on the heaven's middle position, one will have to go to the underworld. If black mist enters the mouth, one will die in summer; if it appears on the cheekbones, brothers and wives will flee and scatter. Black color on the cunning gate is forbidden, indicating being troubled by female affairs; if it appears on the day's horn, the wife will also die.

井部黑氣水溺死，印堂退光非謬假。橫飛壽上防逄災，六十日內須應也。黑氣額上父母死，生來眼下子孫殃。若見下來年壽上，自然病死入□途。黑氣三陽至盜門，奸私賊冦豈堪論。更見黑色鼻凖上，知君財破避無門。黑生妻部及年上，妻厄身災非是旺。更兼入井下陂池，切記水殃心莫忘。黑氣朦朦散面門，四季切忌小災迍。

The Well section shows black vapor, indicating death by drowning; the light in the seal area fades, and this is indeed true. If the black vapor spreads across the longevity area, one must beware of misfortune, which will surely occur within sixty days. If the black vapor appears on the forehead, the parents will die; if it appears below the eyes, the descendants will suffer. If it descends to the year and longevity areas, it naturally indicates death from illness (the original text is missing one character). If the black vapor spreads from the three yang areas to the gate of theft, there will be endless matters of deceit and theft. If black vapor appears on the nose, one knows that financial loss is unavoidable. If black vapor appears in the wife's area and the year area, the wife will face danger and the person themselves will suffer misfortune, which is certainly not a sign of prosperity. If it enters the Well section and descends to the pond, one must remember to beware of water-related disasters. If black vapor is hazy and spreads across the entire face, one must be cautious of minor misfortunes throughout the four seasons.

若生口入氣廚灶，必定遭他毒藥人。黑色天中年壽上，更從地閣似煙籠。又如黑色初發散，此個須□命必終。眉間橫入左右耳，百日之中人定死。天明天井忌失財，驛馬常防遭險墜。虎角頻遭虎犬傷，人中井部水中亡。年壽山根同位斷，地閣爭田訟見殃。若侵法令遭公訟，大海見之奴婢逃。牆壁生來合中嶽，定歸泉下哭聲高。

If black qi enters from the mouth into the kitchen position, it is certain that someone has poisoned the person. The black qi is now present in the heaven position, the year position, and the longevity position, and it spreads like a mist from the ground hall area. It appears as if the black qi is emitted and then disperses immediately; this person's life is surely doomed. If black qi enters from between the eyebrows and spreads to the left and right ears, the person will certainly die within a hundred days. If it appears in the morning position and the well position, one should beware of financial loss. If it appears in the post horse position, one should constantly be on guard against falling from heights. If it appears in the tiger horn position, the person will be frequently bitten by tigers or dogs. If it appears in the human middle and well area, the person will die by water. The same reasoning applies to the year position, longevity position, and the mountain root area. If it appears in the ground hall position, the person will suffer from lawsuits over land disputes; if it invades the legal position, legal troubles will follow. If it appears in the 'great sea' position, servants or attendants will run away. If black qi appears on the walls and connects with the central mountain (nose), the person will surely die and the family will mourn loudly.

紫色初起如兎毫，將盛之時如紫草，欲去之時如淡煙籠枯木隱隱然。得土木之餘氣，為四時胎養之氣，亦旺在四季，更無休囚，發皆為吉，應日亦與黃色同意矣。紫色吉凶歌：紫氣天中八時分，蘭臺月角得財頻。法令生來逄印信，終是刑名不及身。壽上俄然一字橫，家中新婦喜分明。天門川字將軍祿，天井圓珠享大榮。□璧福堂知積慶，若當地閣創家居。山根忽有終加職，驛馬全生喜有餘。□璧左邊遷官職，山林精舎喜相須。陂池位上增餘福，中嶽橫紋貴自如。

Purple qi first appears as thin as a rabbit's hair, then becomes like the color of purple herb when it is about to flourish, and when it is about to fade, it looks like faint mist covering withered wood, barely visible. It derives from the residual qi of earth and wood, belonging to the qi of the four seasons' nurturing and birth, and it is strong at the end of each season, without ever being weak or confined. Whenever it appears, it brings good fortune, and the day it manifests is the same as that of yellow qi. Here is the "Song of the Auspicious and Malevolent Nature of Purple Qi": When purple qi appears in the sky center, it will be clear within eight hours; if it appears in the Lan Tai or the Moon Angle, wealth will come frequently. If it appears in the Law and Order position, official matters and documents will occur, but punishment will not fall upon oneself. If a sudden purple qi appears on the longevity position in the shape of the character "一", it clearly indicates the joy of a new bride entering the family. If the heavenly gate shows purple qi in the shape of the character "川", it indicates the fortune of a general's salary; if the heavenly well shows a round pearl-like purple qi, it brings great honor and distinction. If purple qi appears in the "Some Jade" or the Hall of Good Fortune (the text is missing one character), it indicates the family has accumulated virtue and good fortune from previous generations; if it appears at the earth gate, it signifies the establishment of family property and residence. If a sudden purple qi appears on the mountain root, it indicates promotion in official position; if the entire post horse is visible, there will be much joy. If purple qi appears on the left side of "Some Jade" (the text is missing one character), it indicates promotion in official position; if it appears simultaneously on the mountain forest and the pavilion, there will be continuous joy. If it appears on the陂 pool position, it adds extra blessings; if the central mountain (nose) shows a horizontal line with purple color, it naturally brings distinction and honor.

十天羅者，天之凶殺之神也。人亦有所像：多滿面黑色四起為死氣天羅；白色者為□哭天羅；青色者為憂滯天羅（《玉管照神局》又云：青色深者亦主□死）；黃色者為疾病天羅；如脂膏塗抹者為酒食天羅；眼流而視急者為姦淫天羅；色焦如火者為破敗天羅；如醉如睡者為牢獄天羅；笑語失節者為鬼掩天羅；氣如霧昏者為退散天羅也。

The so-called "Ten Heavenly Nets" refer to the Inauspicious Sha gods of Heaven. There are also ten similar appearances on a person's face: if the face is fully black with black spreading everywhere, it is called "Death Qi Heavenly Net"; if white appears, it is called "Funeral Mourning Heavenly Net" (the original text is missing one character); if green appears, it is called "Worry and Obstruction Heavenly Net" (The Jade Tube Illuminating the Divine Bureau also says that deep green indicates a凶 death, the original text is missing one character); if yellow appears, it is called "Disease Heavenly Net"; if the face looks as if covered with oil, it is called "Banquet Heavenly Net"; if the eyes move rapidly and the gaze is urgent, it is called "Adultery Heavenly Net"; if the complexion is dry and scorched like fire, it is called "Ruins Heavenly Net"; if the expression seems drunk or drowsy, it is called "Prison Heavenly Net"; if laughter and speech have no restraint, it is called "Ghost Covering Heavenly Net"; if the complexion is like mist and obscure, it is called "Retreat and Dispersal Heavenly Net."

凡氣色者：額上忽有氣如塵抺者，名曰醫無，休廢六十日內死。額上連髮際黑氣或白氣狀如蚯蚓橫起者，名曰連天，休廢二年內死。左右鼻孔黑氣橫過如虛氣者，名曰垂起，休廢不出六日死。左右眼下如塵黑氣生者，名曰靈光，休廢一年內死。頤下拂拂如塵起行連項者，名曰纒命，休廢八十日內死。

Regarding the signs of death according to the color of the aura: If a layer of aura suddenly appears on the forehead, resembling dust, it is called "Yiwu" (no medicine can cure), and when the aura declines, death will occur within sixty days. If there is black or white aura connecting from the forehead to the hairline, shaped like a worm crawling horizontally, it is called "Liantian," and when the aura declines, death will occur within two years. If there is black aura crossing the left and right nostrils, resembling a floating vapor, it is called "Chuiqi," and when the aura declines, death will occur within six days. If black dust-like aura appears below the eyes, it is called "Lingguang," and when the aura declines, death will occur within one year. If there is a hazy, dust-like appearance below the chin extending all the way to the neck, it is called "Chanming," and when the aura declines, death will occur within eighty days.

印堂上有赤白色血者，名曰毀祿，休廢受極刑死，九十日應。鼻上忽忽如塵起或如粉塗者，名曰理獄，休廢主居官破位，三年內死。左右額上拂拂如塵起者，名曰傍行，休廢二年內死，財破六親離厄。左右兩眼忽有白貫入神光者，名曰烖神，休廢一百日內死。口四邊白色旋繞者，名曰守魂，休廢五十日內死。

There is a red and white thread of blood on the forehead, called "Huilu." When the vital energy declines, it indicates severe punishment and death within ninety days. Suddenly, there is a dust-like appearance on the nose, or as if a layer of white powder is applied, called "Liyu." When the vital energy declines, it signifies the loss of official position, and death occurs within three years. A grayish haze appears on the left and right temples, like dust floating, called "Banghang." When the vital energy declines, death occurs within two years, accompanied by financial loss and separation from the six relations. Suddenly, there is a white mist entering the eyes and penetrating the eye's light, called "Zanshen." When the vital energy declines, death occurs within one hundred days. A white ring appears around the mouth, called "Shuhun." When the vital energy declines, death occurs within fifty days.

左右耳邊忽若塵成兩三條者，名曰動海，休廢一百日內刑獄死。左右耳輪後灰旋者，名曰通遊，休廢一百日內刑獄死。左右耳輪後氣如粉氣者，名曰飛天，休廢六十日內死。腦後連腦白氣如塵飛起成條者，名曰貫中，休廢三十日內主死決也。

Suddenly, there seems to be dust forming a couple of lines in both ears, called "Dong Hai," and when the energy declines, death occurs within a hundred days due to legal punishment. There is a gray whirlpool behind both ear wheels, called "Tong You," and when the energy declines, death occurs within a hundred days due to legal punishment. There is a white powder-like appearance behind both ear wheels, called "Fei Tian," and when the energy declines, death occurs within sixty days. A white gas resembling dust rising from the back of the head, forming lines, connected to the entire back of the head, is called "Guan Zhong," and when the energy declines, death is certain within thirty days.

五蔵有五氣，五氣各有時。春三月白氣入口耳鼻者死，此得囚死色也，餘皆仿之。凡看病人，青色從上入下者易瘥，從下去上者難愈。凡常白忽黑、常黑忽白、常肥忽瘦、常瘦暴肥、神魂常靜而恍惚似醉者、色澤常清而忽昏濁如黯者，豐足不常之變，盡為卒死之兆矣。

The five internal organs each have their own kind of qi, and each of the five kinds of qi has its appropriate season. In the spring months, if a white qi invades the mouth, ears, or nose, it indicates death—because spring belongs to wood, and white belongs to metal, and metal is in a state of "capture and death" during spring; the same principle applies to other seasons. When examining a patient, if the green color moves from top to bottom, the illness is likely to recover; if it moves from bottom to top, the illness is difficult to cure. If a person who was originally pale suddenly turns black, or one who was originally black suddenly turns white, or one who was originally fat suddenly becomes thin, or one who was originally thin suddenly becomes fat, or if the spirit was originally calm but now becomes confused and dazed, as if drunk, or if the complexion was originally clear but suddenly becomes dark and turbid, these are all signs of sudden death caused by sudden and abnormal changes in the body's condition.

病人目□□妄視、舌捲縮者，謂之心照，即日死。面色慘黃，唇青短縮者，謂之脾絶，不出十日死。齒牙乾焦，耳黑而聾者，謂之腎絶，不出旬日死。口張不合，眼晴反惡者，謂之肝絶，不出旬日死。肥膚枯槁，鼻黑孔露者，謂之肺絶，不出旬日死。

A patient whose eyes are wildly staring (the original text lacks two characters), with a tongue that is curled up, is called "Heart Exhaustion" (heart qi has completely ended), and will die that day. A patient with a sallow yellow face, blue lips that are short and curled, is called "Spleen Exhaustion," and will die within ten days. A patient with dry and withered teeth, black ears that are deaf, is called "Kidney Exhaustion," and will die within ten days. A patient whose mouth is open but cannot close, with eyes rolling upward and a fierce appearance, is called "Liver Exhaustion," and will die within ten days. A patient with dry and withered skin, black nose and exposed nostrils, is called "Lung Exhaustion," and will die within ten days.

凡人目下五色並起者，不出十日死。髮直乾脆者，不出半月死。面色忽如馬肝，望之一如青龍之黑，不出三日死。四墓發黑色者死，年上橫黑氣者死，五命廢得紫色者，皆得鬼色死之人也。

If a person's eyes show five colors at once, they will die within ten days. If their hair becomes straight, stiff, dry, and easily broken, they will die within half a month. If their face suddenly turns dark purple like horse's liver and appears black like the Azure Dragon, they will die within three days. If the four墓 positions show black color, or if black mist appears on the year position, or if all five colors decline and show purple, these are all signs of ghostly color, and the person is certain to die.

形神二氣未判，則一體冥寂；天地既形，則萬物成體。物之有體也則其性，人之有形也則其神。形神相順以成道，相資以成徳。故人之生也，有形斯有神，有神斯有道。神須形而始安，形須神而始運。葢形能養血，血能養氣，氣能養神，是以形全則血全，血全則氣全，氣全則神全，兩者不可不備。其或神形有餘，則為有福之兆；或形神欠□，乃為禍之基。故神足於形為貴，形過神者為賤。乍可神足而形不足，不可形足而神不足也。

When the forms and spirits had not yet differentiated, they were unified and silent without form; once heaven and earth took shape, all things had their forms. When things had forms, their nature became evident; when humans had forms, their spirits became evident. Forms and spirits harmonize to achieve the Dao, and support each other to achieve virtue. Therefore, when a person is born, there is form and spirit, and with spirit comes the Dao. The spirit must rely on the form to be settled, and the form must rely on the spirit to function. Since the form nourishes blood, blood nourishes qi, and qi nourishes the spirit; therefore, a complete form means complete blood, complete blood means complete qi, complete qi means complete spirit, and both form and spirit are essential. If both spirit and form are abundant, it is a sign of good fortune; if either spirit or form is lacking, it becomes the root of misfortune. Therefore, when the spirit is more abundant than the form, it is a noble appearance; when the form is more abundant than the spirit, it is a humble appearance. It is better to have a sufficient spirit and insufficient form than to have a sufficient form and insufficient spirit.

夫人之生也，稟陰陽沖和之氣，肖天地之形，受五行中正之質，為萬物之靈。故頭圓像天，足方像地，眼目像日月，聲音像雷霆，血脈像江河，骨節像金石，鼻額像山嶽，毛髮像草木。天欲髙而圓，地欲方而厚，日月欲光明，雷霆欲震響，江河欲流暢，金石欲堅，山嶽欲峻，草木欲秀。

A person's birth is endowed with the harmonious energies of yin and yang, taking the form of heaven and earth, and inheriting the proper essence of the Five Phases. Thus, the head is round like heaven, the feet are square like earth, the eyes resemble the sun and moon, the voice is like thunder, the blood vessels are like rivers and streams, the bones and joints are like metal and stone, the nose and forehead are like mountains, and the hair resembles grass and trees. Therefore, the head, which resembles heaven, should be high and round; the feet, which resemble earth, should be square and thick; the eyes, which resemble the sun and moon, should be bright; the voice, which resembles thunder, should be resounding; the blood vessels, which resemble rivers and streams, should be smooth; the bones and joints, which resemble metal and stone, should be firm; the nose and forehead, which resemble mountains, should be lofty; and the hair, which resembles grass and trees, should be neat and elegant.

故形也有陰陽剛柔之義，有五形正類之體。其男子也，剛正雄畧，乃得陽之宜也；女人也，柔順和媚，乃得陰之宜也。其形分於五行者：木形長瘦，金形方正，水形肥而圓，土形重而厚，火形赤而上尖，形正而不□，乃五形正氣。其或水火相傷，金木相犯，皆為不合之相也，多招災禍之凶。

Therefore, among forms and appearances there are distinctions of yin and yang, strength and softness, as well as the five types of form structures. A man who is strong, upright, vigorous, and strategic is in harmony with the nature of yang; a woman who is gentle, harmonious, and mild is in harmony with the nature of yin. According to the Five Phases, the form of wood is slender and tall, the form of metal is square and upright, the form of water is plump and round, the form of earth is thick and solid, and the form of fire is red with a sharp upper part. As long as the form is upright and not crooked or mixed, it is the correct form of the Five Phases. If water and fire mutually injure each other, or metal and wood mutually clash, these are inharmonious forms, often leading to misfortune and danger.

其形龍翔海嶽，鳯戲丹墀，獅坐逰，虎踞馬躍，攀猿舞鶴，罒牛浮鴈，此皆天地之純粹、間世之英才也。故漢髙祖有龍顏之瑞（《玉管》云：卜商有堂堂之貎），唐太宗天日之表，班超則燕頷虎頭，黃琬鳳睛背，富貴之兆，故皆顯著。其寒如瘦鷺，視似羊睛，蛇行雀走，犬暴豹聲，斯皆貧賤之形發也。其理浩□，非一言可盡辯也，宜精思以詳之，茍無其類，則吉凶無驗矣。

The noble forms derived from taking the image of things include a dragon flying over seas and mountains, a phoenix playing in the vermilion steps, a lion sitting upright, a spiritual turtle moving about, a fierce tiger crouching, a noble horse leaping, a monkey climbing, a white crane dancing, an ox lying down, and geese floating. These are all endowed with the pure qi of heaven and earth, and such talents appear only once in a generation. Therefore, Han Gaozu had the auspicious sign of a "dragon-like face" (as mentioned in "Yu Guan Zhao Shen Ju," Kong Mengxu's disciple Bo Shang had a dignified appearance). Tang Taizong had the appearance of "the radiance of the sun and sky." Ban Chao had a chin like a swallow and a head like a tiger, while Huang Wan had eyes like a phoenix and a back like a turtle. All these are omens of wealth and honor, hence their remarkable achievements. Conversely, those with thin and frail appearances like a thin heron, eyes like a sheep's eyes staring, a gait like a snake crawling or a bird jumping, and a temper like a dog's fierceness or a voice like a leopard's harsh cry, are manifestations of the forms of poverty and low status. The principles behind this are vast and profound, not something that can be fully explained in a single sentence. One should carefully think and deeply understand them. If one cannot find corresponding images from nature, then the judgment of fortune and misfortune will be unable to be verified.

故郭林宗觀人有八法：一曰威，為尊嚴畏憚也，如豪鷹搏物而百鳥自驚，似怒虎投林而百獸自懼，葢神色嚴嚴而人所畏，則主權勢也。二曰厚，為風貎敦重也，其量如滄海，器如百斛，引之不來，搖之不動，則主福祿也。三曰清，謂精神翹秀也，如桂林一枝、崑山片玉，灑然髙秀而無塵翳，俊才貴也；或清而不厚，近乎薄也。

Therefore, during the Eastern Han dynasty, Guo Tai (styled Linzong, skilled in appraising people) had eight criteria for observing people. The first is called "Wei," meaning dignity that commands respect: like a hawk attacking prey causing all birds to be startled, or an angry tiger entering the forest causing all beasts to fear; if one's demeanor is serious and imposing, he is likely to hold power. The second is called "Hou," meaning a broad and dignified appearance: his capacity is as vast as the sea, his character as capable as a vessel holding a hundred hu, unmovable and unswayed, such a person is destined for wealth and honor. The third is called "Qing," meaning mental clarity and excellence: like a single branch in a forest of camphor trees, or a single piece of jade on the Kunlun Mountains, lofty and refined without any trace of worldly taint, such a person is a talented and noble individual; however, if one is clear but not broad, he is close to being "Bo," meaning shallow.

四曰古，謂骨氣巖稜也，其或部位相應，則為髙貴之人；或濁而不清，近乎俗也。五曰孤，謂形骨露也，其項長肩縮，腳斜腦偏，其坐如搖，其形如攫，又似水中獨鶴、雨中鷺鷥，則孤獨也。六曰薄，謂體貎劣弱，其形氣輕怯也，色昏不明，神露不藏，如一葉之舟而在重波之上，見之者皆知其□薄，則主貧寒也，縱有衣食，必夭折矣。

The fourth is called "Gǔ," meaning the bones are like rocky cliffs with sharp angles: if each part corresponds and supports the others, it indicates a noble person; but if it is turbid and unclear, it is close to "Sú," meaning vulgar. The fifth is called "Gū," meaning the form and bones are exposed: the neck is long and the shoulders are hunched, the legs are crooked and the back is slanted, sitting like swaying, the posture resembling someone reaching out or like a solitary heron in water or a crane in the rain—this indicates loneliness. The sixth is called "Bó," meaning the body is weak and the form and spirit are light and timid: the complexion is dim and unclear, the spirit is exposed rather than hidden, like a small boat floating amidst heavy waves, everyone can see that he is frail—this indicates poverty; even if he has food and clothing, he will surely die young.

七曰惡，謂體貎兇頑，蛇□之形，豺狼之聲，或性躁神驚，骨傷帶破，主凶惡也。八曰俗，謂形貎昏濁也，如塵埃之中物，縱有衣食，主迍滯也。大抵受氣有清濁，成形有貴賤，故豐厚謹嚴者不富則貴，淺薄輕躁不貧則夭。女人之氣欲其和媚，形欲嚴謹，言欲柔而不暴，緩而不廹，行坐欲端而不側，視欲正而不流，則大貴也。

The seventh is called "Evil," which refers to a fierce and vicious appearance: having the shape of a snake (the original text is missing one character), with the sound of a jackal or wolf; or being irritable in temperament, appearing startled, with a broken or ruined bone structure—this indicates avicious nature. The eighth is called "Common," which refers to a dull and turbid appearance: like something buried in dust, even if one has food and clothing, it indicates constant obstacles and difficulties. In general, the qi people receive is either clear or turbid, and thus their forms are either noble or lowly: therefore, those who are generous and strict are not wealthy but noble, while those who are shallow and restless are not poor but short-lived. A woman's qi should be harmonious and affectionate, her form dignified and strict, her speech gentle and not harsh, calm and not hurried, and her posture upright and not crooked, with steady gaze and not wandering—this is the appearance of great nobility.

人稟天地之氣而有五行之類也。故木形者，聳而瘦，挺而直，長而露節，頭隆而額聳也；或肉重而肥、腰偏而背薄，非木之善。金形者，小而堅，方而正，形短不為之不足，肉堅不為之有餘也。水形短而浮，闊而厚，則俯然而流也。土形者，敦而厚，重而實，背隆腰厚，其形似也。火形者，上尖而下闊，上輕而下重，性躁急而炎炎也。故五形欲得相生無克，如木形之人，木之聲髙而喨，其性仁而靜，相之善也；其或五形相剋，聲音相反，為刑重災禍之人也。

Human beings receive the vital energy of heaven and earth, thus belonging to one of the five phases. Those with the wood form have a tall and slender body, straight and not bent, long with prominent joints, a high and rounded head, and a prominent forehead. If instead they have thick and heavy muscles, a fat body, a slanted waist, and a thin back, they do not have the good appearance of the wood form. Those with the metal form have a small and solid body, square and upright. Although their stature may be short, it is not considered insufficient, and although their muscles are firm, it is not considered excessive. Those with the water form have a short and floating body, broad and thick, with a posture that droops downward like flowing water. Those with the earth form are solid and substantial, steady and firm, with a rounded back and thick waist, resembling a tortoise. Those with the fire form have a narrow upper body and a broad lower body, a light upper body and a heavy lower body, and a quick-tempered nature like a blazing flame. Therefore, the five forms are considered good when they mutually generate rather than mutually control. For example, those with the wood form should have a voice like the sound of wood, high and clear, and a kind and calm disposition, which is considered a good appearance. If the five forms mutually control each other and the voice does not match the form, then it is a person who suffers from severe punishments and frequent calamities.

凡□形神，須類物性，行飛騰躍，宛有所一，後□氣衰旺，五嶽四瀆朝對如何。雖有好形神而五位無出彩者，此人應事歇滅而如初也。形神雖不足，五嶽雖不應而有長旺色者，衣食自然。凡□形神，須察氣色□之，則萬無失一也。

Whenever observing the form and spirit, one must compare it to the nature of things: his movement, flight, and leaping resemble a particular object. Then look at the prosperity or decline of the color, and how the five mountains and four rivers support and respond to each other. Although the form and spirit may be good, if the five mountains' parts are not outstanding, such a person will always give up halfway and eventually return to the starting point. Conversely, even if the form and spirit are lacking and the five mountains do not correspond, as long as there is a long-lasting and strong color, clothing and food will naturally be sufficient. In summary, when observing the form and spirit, one must check the color to confirm, and thus there will be no mistakes.

形之不足者：頭頂尖薄，肩膞狹斜，腰肋疎細，肢節短促，掌薄指疎，唇褰額塌，鼻抵耳反，臀低胷□，一眉曲一眉直，一眼仰一眼低，一睛大一睛小，一顴髙一顴低，一手有紋一手無紋，睡中開眼，男子女聲，齒黃而露，口臭而尖，禿頂無髮，眼深不見，行走欹斜，顏色痿怯，頭小而身大，上短而下長，此謂之形不足也。多疾而短命，福薄而貧賤矣。

The term "shape deficiency" refers to: a head that is sharp but thin, narrow and slanted shoulders, sparse and weak waist and ribs, short and cramped limbs and joints, thin palms and sparse fingers, upturned lips, a sunken forehead, a low and collapsed nose, and ears that are turned outward. The buttocks are low and the chest is sunken. One eyebrow is curved while the other is straight, one eye is rolled upward while the other is drooping downward, one eye is large while the other is small, one cheekbone is high while the other is low, one hand has palm lines while the other does not. When sleeping, the eyes remain open, and men speak in a woman's voice. The teeth are yellow and exposed, the mouth has a bad odor and the mouth is pointed. The head is bald with no hair, the eye sockets are deep and the eyes are not visible. Walking is uneven, the face is pale and yellow, and the person appears timid. The head is small while the body is large, the upper body is short while the lower body is long. These are all considered shape deficiency. Such people are often sickly and have short lifespans, and they lack fortune and are poor and lowly.

形之有餘者：頭頂圓厚，腹背豐隆，額闊口方，唇紅齒白，耳圓成珠，鼻直如膽，眼分黒白，眉秀踈長，肩膊齊厚，胷前平廣，腹圓垂下，出語宏亮，行坐端正，五嶽相起，三停相稱，肉膩骨細，手長足方，望之巍巍然而來，仰之怡怡然而坐，此皆謂形有餘也。形有餘者，令人長壽少病，富而有榮矣。

the so-called "shape in excess" refers to: the head is round and thick, the abdomen and back are full and prominent, the forehead is broad, the mouth is square, the lips are red and plump, the teeth are white and clean, the ears are round and have hanging lobes, the nose is straight like a hanging jade disc, the eyes are clear with distinct black and white, the eyebrows are neat, delicate, and long, the shoulders are level and solid, the chest is flat and wide, the abdomen is round and hangs down, the voice is loud, the posture when walking, sitting, or standing is upright, the five mountains are prominent, the three parts are in harmony, the muscles are fine and the bones are delicate, the hands are long and the feet are square; when seen from afar as he walks, he appears majestic; when looking up at him sitting, he appears calm and dignified. All these are called shape in excess. Those with shape in excess tend to live long, have few illnesses, be wealthy, and enjoy honor and prestige.

鶴形者，三才相等，眼細眉長，鼻尖而小，身長垂口，身體上下一般，細長而正，地閣小，五官俱好，正鶴形也。或行緩者，單鶴形也。面部有雜，鼻大口小，或口大凖起者，孤鶴形也。五色不分，神氣不足，病鶴形也。

The "Hé Xíng" (Crane Form) refers to a body type where the upper, middle, and lower parts are of equal length, with long, slender eyes and eyebrows, a sharp and small nose, a tall and slender body, and a slightly downturned mouth. The body is uniformly slender and upright, with a small chin (the "dì gé"), and all facial features are well-proportioned—this is the "Zhèng Hé Xíng" (True Crane Form). If someone walks slowly, they are considered to have the "Dān Hé Xíng" (Single Crane Form). If the face has mixed colors, a large nose and small mouth, or a large mouth with a prominent chin, they are considered to have the "Gū Hé Xíng" (Lonely Crane Form). If the five colors are not distinct and the spirit is lacking, they are considered to have the "Bìng Hé Xíng" (Sick Crane Form).

正鶴形：正鶴形神大貴人，生來衣食不曽貧。命居三館公卿位，壽筭仍須過百春。單鶴形：單鶴形神藝出群，生來聰俊過常人。貴當富顯馳千里，財帛猶豐不受貧。孤鶴形：孤鶴形神惡毒人，妨兒克子只孤身。妻兒生別生離去，老至湏教獨受貧。病鶴形：病鶴形人命不長，生來破敗少田莊。中年定受貧寒苦，無子無孫走路傍。

The song of the upright crane shape says: Those who possess the upright crane shape are great and noble people, born with never lacking in clothing and food; they may be appointed to positions in the Palace of Illuminated Literature, the Hall of Historians, and the Academy of Collectors, and attain high official ranks, with a lifespan exceeding one hundred years. The song of the single crane shape says: Those who possess the single crane shape have extraordinary skills, born intelligent and handsome, surpassing ordinary people; they will be wealthy and prominent, their fame spreading far and wide, with abundant wealth and never facing poverty. The song of the solitary crane shape says: Those who possess the solitary crane shape are people with evil hearts, causing harm to their children and grandchildren, and even leading to the death of their sons and daughters, ending up alone; their wife and children will leave them one after another, and in old age they can only live in poverty alone. The song of the sick crane shape says: Those who possess the sick crane shape have a short lifespan, born into a declining family with little land; they will certainly suffer from poverty in middle age, without sons or grandsons, and end up homeless on the roadside.

鳯形者，額長三停平滿，耳輪貼肉，山根髙聳，凖頭圓潤，眼長而尾起，口如蓮，眉粗而秀，倉庫五官六府俱好，正鳯形也。其或眉大眼大下短，或身側小鳯形也。身長聳其精神緩急者，丹鳯形也。如額低精神慢，眉長不應，是病鳯形也。

The "Phoenix Form" refers to a broad forehead, evenly full upper, middle, and lower parts of the face, ears that are tightly attached without being overly spread out, a high nose bridge, a round nose, long and slanting upward eyes, lips resembling lotus petals, thick but refined eyebrows, and the Heavenly Granary, Earthly Repository, and the five organs and six腑 all well developed — this is the "True Phoenix Form." If the eyebrows and eyes are large but the lower part of the face is short, or if the body is slanted, it is the "Small Phoenix Form." If the body is tall and slender but the spirit is sometimes slow and sometimes quick, it is the "Cinnabar Phoenix Form." If the forehead is low, the spirit is slow, and the eyebrows, though long, do not match the other parts, it is the "Diseased Phoenix Form."

正鳯形：正鳯形髙貴且強，生居九鼎出朝堂。一生聰智多文學，大國為臣小國王。小鳯形：小鳯形神福祿強，生來富貴不尋常。中年顯達官榮盛，大業洪勲逺播□。丹鳯形：丹鳯聰明清貴人，生來榮貴且超群。定居三品公卿位，祗是難為兄弟身。病鳯形：病鳯形神雖性靈，聰明文學有聲名。都縁難得官班位，縱得官班卻見迍。

The song of the upright phoenix says: The upright phoenix is noble and powerful, bearing the heavy responsibility of the nine tripods, entering and exiting the court; throughout his life he is intelligent and talented, rich in literary talent, in a great country he can be a high minister, in a small country he becomes the king. The song of the small phoenix says: The small phoenix has deep spiritual blessings and good fortune, born into wealth and honor unlike others; in middle age he becomes prominent and his official career flourishes, great achievements and fame spread far and wide (the original text is missing one character). The song of the vermilion phoenix says: The vermilion phoenix is a clever and noble person, born into honor and superiority surpassing others; he is certainly destined to hold a position of third rank minister, but his relations with his brothers are thin. The song of the sick phoenix says: The sick phoenix, although intelligent and clever, has literary talent and reputation, but always finds it difficult to obtain official positions; even if he does obtain an official position, it is full of hardships and difficulties.

形者，頭圓項短，身大背厚，眼細口大而闊，□璧朝接，山根髙起，形也。其或精神亂過者，出水形也。或諸部位有不應然而精神美恱者，戲形也。五色不分，諸位不應而多厚黑，精神足者，藏形也。

The so-called "turtle form" (the original character is a variant form of "turtle") refers to a head that is round and has a short neck, a strong and robust body with a thick back, small eyes, and a wide mouth. The area around the forehead is prominent and connects smoothly, with the mountain root high and prominent. This is the turtle form. If the spirit is overly scattered, it is called "turtle form emerging from water." If the various parts are not all in harmony but the spirit appears pleasant and attractive, it is called "playful turtle form." If the five colors are not distinct, and the various parts are not in harmony, but the face is dark and thick with a full spirit, it is called "hidden turtle form."

正形：正形神壽年多，生居兩輔眾難過。初年名逺□千里，後者榮華萬國歌。出水形：出水形乆必榮，生來聰敏起名聲。壽雖七十身孤獨，兄弟妻兒定不成。戲形：戲形人文藝多，只宜晚祿供山河。中年雖得荷依掛，末歲須防給諫過。藏形：藏形人衣食榮，初依父母有空名。年老難免飢寒苦，獨力孤形少弟兄。

The song about the upright turtle form says: The upright turtle form has a spirit that governs longevity, can hold positions on the left and right as assistants, and is beyond the reach of others; his fame spreads a thousand miles in his early years, and later he will achieve great honor and prosperity, celebrated throughout the world. The song about the turtle form emerging from water says: The turtle form emerging from water will certainly achieve honor and distinction over time, born intelligent and famous; though he may live to seventy, he will be alone, his brothers and children will never be successful. The song about the playful turtle form says: The playful turtle form is talented in many ways, suitable only for enjoying official rank and controlling a region in old age; although he may receive some support in his middle years, he must beware of accusations from officials in his later years. The song about the hidden turtle form says: The hidden turtle form has some honor in food and clothing, relies on his parents in his early years and has only empty reputation; in old age he will inevitably suffer from hunger and cold, be alone, and have few brothers.

犀形者，頭四方，印堂闊，地閣厚重，眼圓眉大薄，五嶽正，天庭起，行歩重而闊，五官六府俱好，正犀形也。面部同而歩急速，手腰背動舉者，出水犀形也。面部五官六府有破不舉短促，是入水犀形也。面雖部位一同，而五官不正身長側者，戲犀形也。

The "Xixing" (rhinoceros form) refers to a face with a square head shape, an open forehead, a thick and solid lower face, round eyes, thick and thin eyebrows, properly aligned Five Mountains, a prominent heavenly palace, steady and broad steps, and well-developed five organs and six body parts — this is the "Zheng Xixing" (true rhinoceros form). If the face is similar but the steps are quick, and the hands, waist, and back movements are large, it is called "Chushui Xixing" (water-exiting rhinoceros form). If the face's five organs and six body parts are damaged, not prominent, and the steps are short, it is called "Rushui Xixing" (water-entering rhinoceros form). If the facial features are the same but the five organs are not properly aligned and the body is long and crooked, it is called "Xixing" (play rhinoceros form).

正犀形：正犀形神是貴人，職居館殿足金銀。壽年八十人皆敬，百世榮華及子孫。出水犀形：出水犀形是正郎，晚年髙職坐朝堂。金珠錢寳家盈萬，壽筭應當七十亡。入水犀形：入水犀形食祿多，出群英俊眾難過。壽年七十荘田盛，一世榮華爭奈何。戲犀形：戲犀形神藝出群，生來卓立不求人。錦衣玉食誰能及，更壽年髙六十春。

The song about the upright rhinoceros form says: The upright rhinoceros form has a nobleman's spirit, holds an official position in the palace halls and court, has abundant gold and silver; lives to be eighty years old, respected by all, and enjoys continuous honor and prosperity passed down to descendants. The song about the water-emerging rhinoceros form says: The water-emerging rhinoceros form can hold a high official position, in his later years he holds a high rank and governs the court; accumulates countless gold, jewels, and treasures at home, and his lifespan is seventy years. The song about the water-entering rhinoceros form says: The water-entering rhinoceros form receives abundant official salary, is a talented person surpassing others, difficult to match; lives to be seventy years old, with flourishing farmland and estates, enjoys a lifetime of honor and prosperity that cannot be avoided. The song about the playful rhinoceros form says: The playful rhinoceros form has outstanding skills and spirit, is self-reliant and strong from birth, not dependent on others; enjoys fine clothes and delicacies, who can compare, but his lifespan is only around sixty years.

虎形者，頭圓項短，地閣重厚，九州島團促，眉濃口大，面闊鼻大，五官六府俱好，正虎形也。行走急速，腰身正視不定，此入林虎形也。面部雖同，精神帶慢，顧視偏斜者，此落坑虎形也。正虎形：正虎形人是大僚，文操武畧富偏饒。生來便有三公位，老後須登駟馬驕。出林虎形：出林虎形性正剛，生來聰知足文章。初年榮達髙官職，位入星郎耀四方。入林虎形：入林虎形是正郎，名傳聲價最髙強。只縁心志多藏毒，暗恐消磨壽不長。落坑虎形：落坑虎形不可親，毒忿生來愛□人。錦帛資財雖積畜，爭知壽不過多春。

The so-called "Tiger Form" refers to a head that is round with a short neck, a thick and solid lower jaw, a square face that is compact and well-proportioned, thick eyebrows, a large mouth, a broad face, and a big nose. All the five senses and six internal organs are well-developed—this is the "True Tiger Form." Those who walk quickly and have an upright posture but with eyes that wander are called the "Forest Tiger Form." Although the face is similar, if the spirit appears slightly slow and the eyes look askance when looking back, it is called the "Pit Tiger Form." The verse about the True Tiger Form says: People with the True Tiger Form are great officials, possessing both literary talent and military ability, and are especially wealthy. They are born to hold the positions of the Three Grand Ministers and, even in old age, will ride a high carriage drawn by four horses. The verse about the Forest Tiger Form says: People with the Forest Tiger Form have a righteous and strong character, are born intelligent and full of literary talent; they achieve fame and high office early in life, hold positions in the Han Palace, and shine throughout the land. The verse about the Forest Tiger Form says: People with the Forest Tiger Form can hold official positions, with great reputation and value; however, they harbor hidden malicious intentions, which gradually consume their fortune and longevity, and they may not live long. The verse about the Pit Tiger Form says: People with the Pit Tiger Form should not be trusted, as they are born cruel and vengeful, and enjoy harming others (the original text is missing one character); although they accumulate much silk and wealth, they cannot live many years.

獅子形者，額方眉大，口闊鼻大，耳大眼大，身肥，天地相應，三才平滿，倉庫厚，□璧起，五官六府俱好，正獅子形也。若或面部雖同，身小眼部不應，小獅子形也。行慢身重多精神者，坐獅子形也。若行歩踟躕，瞻視不正，精神美悅者，戲獅子形也。

The so-called "Lion Form" refers to a face that is square on the forehead, with thick eyebrows, a broad mouth and nose, large ears and eyes, and a robust body; the heavenly court and earthly hall correspond vertically, the three elements are full and balanced, the heavenly granary and earthly storehouse are thick and solid, the hanging wall is prominent (the original text lacks one character), and all five organs and six palaces are well formed—this is the "True Lion Form." If the facial features are the same but the body is short and the eyes are not in harmony with the face, it is called the "Small Lion Form." If one walks slowly, has a heavy body but is full of spirit, it is called the "Sitting Lion Form." If one walks hesitantly, has unsteady gaze, but appears cheerful and pleasant, it is called the "Playful Lion Form."

正獅子形：正獅子形額正方，眉濃眼大口須長。九州島髙聳耳朝口，出世須教作郡王。小獅子形：小獅子形主晚榮，生來榮顯負清名。錦帛錢財成鉅萬，自宜營運保前程。坐獅子形：坐獅子形是貴人，生來衣食足金銀。清資定入公卿位，壽筭仍須八十春。戲獅子形：戲獅子形衣食足，位歸侯相鎮山河。玉寳珠金多積畜，一生快樂任婆娑。

The song about the upright lion shape says: The upright lion shape has a forehead that is square and broad, thick eyebrows, large eyes, and a long mouth; all parts of the face are high and prominent, and the ears face the mouth, indicating that one should be a marquess at birth. The song about the small lion shape says: The small lion shape signifies honor and prominence in old age, with a reputation and prestige from birth; accumulating vast wealth in silk and money, and through self-employment, one can secure one's career. The song about the seated lion shape says: The seated lion shape indicates a nobleman, with abundant food and clothing and no lack of gold and silver; one's noble status will surely reach the rank of ministers, and one's lifespan will reach eighty years. The song about the playful lion shape says: The playful lion shape indicates abundant food and clothing, reaching the rank of marquis and governing a region; accumulating a great deal of jade, treasures, and gold, enjoying a life of happiness and ease.

龍形者，五嶽起，三才平滿，天地相朝，鳯節豐濃，印堂起方寸，邊地起，人門闊，眉分八彩，目長二寸，耳長四寸，五官六府俱好者，正龍形也。男即大貴之相，女即妃后之貴也。若有五色者，定五龍之形也，別述青黃赤白黒五品相。儻或行歩不同，面部有雜，一處不應，即是臥龍形也，即主多祿之位。或帶虎頭燕頷，即是山龍形也，主將軍節度之權。面上二停身一停，此主侯伯之位；面上一停身占二停，此主將帥之職也。

The so-called "Dragon Form" refers to the five mountains all rising high, the three sections of the face being level and full, the forehead and the chin facing each other in mutual respect, the bridge of the nose being thick and prominent, the area of the forehead being elevated, the edges also raised, the mouth wide and open, the eyebrows displaying eight different colors, the eyes long two inches in length, the ears long four inches, and all five organs and six internal organs well developed — this is the "True Dragon Form." A man with this appearance is destined for great wealth and honor, while a woman with it may become a concubine, empress, or queen. If the face also displays five colors, it is called the "Five Dragons Form," and there are separate descriptions for the five types of methods: green, yellow, red, white, and black. If the gait differs from the above description, and the facial coloration is mixed or one part is not in harmony, it is called the "Coiled Dragon Form," indicating a person who holds many official positions. If it is accompanied by the features of a tiger's head and a swallow's chin, it is called the "Mountain Dragon Form," indicating the authority of a general or military commander. If the face occupies two parts and the body occupies one part, it indicates the rank of a marquis or duke; if the face occupies one part and the body occupies two parts, it indicates the rank of a general or commander.

正龍形：正龍天下貴無雙，上天儀表萬邦王。一流河水須鎮斷，四夷歸貢走梯航。臥龍形：臥龍合主三臺位，闡世文章天下名。官爵定須居一品，及第人皆震一鳴。山龍形：山龍本是將軍位，文武俱全鎮廟堂。三代侯門生貴子，出為兵帥入為王。

The song about the straight dragon form says: The form of the straight dragon is unique in the world, corresponding to heavenly phenomena and appearing dignified and noble, capable of becoming the king of all states; even a single river must be cut off to guard it, and all surrounding tribes will come to pay tribute, crossing mountains and seas to do so. The song about the coiled dragon form says: The coiled dragon is destined for the position of a high official and a minister of state, with writings that clarify the world and a name known throughout the land; his official rank will certainly be first class, and once he passes the examination, he will suddenly achieve great success. The song about the mountain dragon form says: The mountain dragon is originally the position of a general, combining both literary and military talents to guard the court; a noble son born in a family of three generations of marquises, when he goes out of court he can be a general leading troops, and when he enters the court he can be a king.

一頭短，二面短，三身短，四手短，五足短。五者俱短，骨細肉滑，印堂明潤，五嶽朝接者，少卿公侯之相也。雖俱五短而骨麄惡，五嶽缺□，則為下賤之人也。其或上長下短，則多富貴；上短下長，主居貧下矣。

"The five shortnesses" refer to: the head is short, the face is short, the body is short, the hands are short, and the feet are short. If all five are short, and the bones are fine, the muscles are smooth and moist, the forehead is bright and moist, and the five mountains (the five key features of the face) are mutually facing and connected, then this is the appearance of a high-ranking official such as a Minister of State or a Duke. Conversely, even if all five are short, but the bone structure is coarse and unattractive, and the five mountains are defective (the original text is missing one character), then this indicates a low-born person. If the upper body is long and the lower body is short, it often indicates wealth and honor; if the upper body is short and the lower body is long, it usually indicates a life of poverty and low status.

一頭長，二面長，三身長，四手長，五足長。五者俱長而骨貎豐隆、清秀滋潤者善；如骨肉枯槁、筋脈迸露，雖俱五長，反為貧賤之輩也。或有手短足長者，主貧而賤；足短手長者，主富而貴也。

The "Five Lengths" refer to: one head long, two face long, three body long, four hands long, five feet long. If all five are long and the bone structure is full and clear with a smooth and moist appearance, it is a good face. However, if the bones are thin and the flesh is dry, with visible tendons, then even though all five are long, it indicates a poor and lowly fate. Additionally, if the hands are short and the feet are long, it signifies poverty and low status; whereas if the feet are short and the hands are long, it signifies wealth and high status.

人之性動於心而形於聲，故聲者氣實藏之。氣構眾虛而成響，內以傳意，外以應物。念有聲猶鍾鼔之響：若大則聲宏，若小則聲短。神清氣和，則聲溫潤而圓暢也；神濁氣促，則聲焦急而輕嘶也。故貴人之聲，出於丹田之內，與心氣相通，汪洋而外達。何則？丹田者聲之根也，心氣者聲之端也，舌端者聲之表也。夫根深則表重，根淺則表輕。

A person's nature is expressed through the heart and manifested in sound, so sound is actually the "qi" originating internally and being emitted. Qi in the empty spaces within the body collides and produces sound, internally conveying the mind's intention and externally responding to external things. When the mind moves, sound arises, just like the sound of a bell or drum: a large bell or drum produces a loud sound, while a small one produces a short sound. When the spirit is clear and the qi is harmonious, the voice is warm and smooth; when the spirit is turbid and the qi is hurried, the voice becomes anxious, urgent, light, and hoarse. Therefore, the voice of a nobleman originates from the lower abdomen, connecting with the heart's qi, and spreads outward in a vast and powerful manner. Why is that? The lower abdomen is the root of the voice, the heart's qi is the beginning of the voice, and the tip of the tongue is the outer manifestation of the voice. If the root is deep, the outer manifestation is heavy; if the root is shallow, the outer manifestation is light.

若夫清而圓，堅而亮，緩而烈，急而和，長而有力，有威若音大如洪鍾發響、鼉鼔震響，音小似寒泉飛韻、琴徽奏曲；接其語則粹然而後動，與之言則悠然而後應。是以聲之善者，逺而不斷，淺而能清，深而能藏，大而不濁，小而能新，細而不亂，出而能明，餘響激烈，笙簧宛轉，流行能圓能方。如斯之相，並主福祿長年。

As for good voice quality, it is clear and resonant, solid and loud, with a gentle yet firm tone, abrupt yet peaceful, long and powerful, with authority. A loud voice resembles the echoing of a great bell or the shaking of a鼍 drum, while a soft voice is like the clear sound of cold spring water or the melody of a jade zither. When he speaks, he is pure in expression before he begins to speak; when he converses, he is calm and composed before he replies. Therefore, a good voice is far-reaching yet unbroken, shallow yet clear, deep yet restrained, loud yet not muddy, small yet fresh, subtle yet not scattered, distinct when produced. Its lingering sound is vigorous and winding, like the melodious tones of a reed pipe, flowing smoothly and flexibly, both round and square. Those who possess such a voice are destined for blessings and longevity.

若夫小人之聲，發於舌端，喘急促而不逺，不離唇上，紊雜而斷續，急而又嘶，緩而又澀，深而帶滯，淺而帶躁；或大而散，或長而破，或輕而不勻，或繚繞而無節，或槎崖而暴，或煩亂而浮，麄濁飛散，蹇淺訥澀；或如破鍾之響、敗鼓之聲，或如寒雞哺雛、餓鴨哽肉，或似病猿求侶，或似孤鴈失群，細如秋蚓發吟，大似寒蟬晚噪，雄者如犬暴吠，雌者似羊孤鳴。如斯之聲，皆為淺薄也。

As for the voices of petty people, they come from the tip of the tongue: their breathing is rapid and does not carry far, their voices are confined to the area around the lips; they are disorderly and intermittent, becoming hoarse when they get excited and obstructed when they calm down. They carry a sense of stagnation from within and restlessness from without. Some are loud but scattered, some are long but broken, some are light and uneven, some are entangled without rhythm, some are rough and abrupt, fierce and violent, some are confused and superficial, coarse and scattered, stammering and shallow, dull and obstructed. Some sound like the ringing of a broken bell or the drumming of a broken drum, some like a hen in cold weather feeding her chicks or a hungry duck choking on meat, some like a sick monkey calling to its companions, some like a lone goose without a flock. Thin and low, like the soft murmur of earthworms in autumn; loud and shrill, like the noisy cries of cicadas at dusk; powerful and deep, like a dog suddenly barking fiercely; sharp and thin, like a sheep calling alone. All these sounds belong to the nature of superficiality.

或男作女聲細者，一世孤窮；女作男聲暴者，主一世妨害。然則身小而音大者吉，身大而音小者□。身聲相稱者善。或乾溼不齊者，謂之羅網聲；或小或大者，謂之雌雄聲。或先遲而後急，或先急而後遲，或聲未止而氣絶，或聲未舉而色先變，皆薄淺之相也。是以神定於內而氣和於外，則聲安而言有先後之序，乃無變色也；茍神不安必氣不和，則其言先後失序、醉色雜錯，皆是小人薄劣之相也。

A man who speaks in a high-pitched, delicate voice will be poor and lonely all his life; a woman who speaks in a rough, coarse voice will constantly harm others. Therefore, if someone is small in stature but has a loud voice, it is auspicious; if someone is large in stature but has a weak voice, it is inauspicious. Only when the body and voice are in harmony is it good. Some voices are uneven in dryness and moisture, called "net-like sound"; some voices fluctuate between small and large, called "male and female sound." Some voices start slow and then become urgent, some start urgent and then become slow, some finish speaking before their breath runs out, and some change their facial expression before they even speak—these are all signs of shallow character. Therefore, if the spirit is calm within and the energy is harmonious without, the voice will be steady, speech will be orderly, and the face will remain calm. If the spirit is restless and the energy is unbalanced, speech will be disordered, and the expression will be confused, like being drunk—these are the signs of petty and shallow people.

且聲如破筒者富，破瓦者賤，破木者貧，破竹者苦，公鵝聲者多破散，公鴨聲者多賤徒，暴如豺狼者毒害多，汪聲深堂者為福人。故聲細如啼貧賤孤恓，聲粗如哭災禍相逐，聲音明快意象逺大，聲音嫩嬌家活氷消。人之稟五行之形，其聲亦有五行之象：故木音髙暢，火音焦烈，金音和潤，水音圓急，土音沉厚。若與形相生則吉，相剋則□。

Further, a sound like breaking a bamboo tube indicates wealth, like breaking tiles indicates poverty, like breaking wood indicates hardship, and like splitting bamboo indicates toil. A sound like a male goose indicates ruin and dispersion, while a sound like a male duck indicates low status. A sound fierce like a jackal indicates cruelty and harm, while a sound loud and echoing in a deep hall indicates a fortunate person. Therefore, a sound thin as a baby's cry indicates poverty and loneliness, while a sound rough like wailing indicates continuous misfortune. A clear and bright sound indicates great ambition, while a weak and feeble sound indicates the family's fortune melting away like ice. Humans receive the forms of the Five Phases, and their voices also reflect the Five Phases: the sound of wood is high and clear, the sound of fire is restless and fierce, the sound of metal is calm and smooth, the sound of water is round and quick, and the sound of earth is deep and solid. If the voice harmonizes with the form and structure, it brings good fortune; if it conflicts, it brings misfortune.

為聲者分三主，可決成敗耳。初聲髙者初主強，中聲薄者中主強，後聲□者晚年卑。是以聲音主發閉之人，不可不善；不善者併為凶惡，必多災難刑厄，有官則多失位，有財則破散，男則不能保其室，女則不能保其家矣。凡聲最難辨，大抵舌頭圓全清潤響快，不宜焦急沉滯、刑破短促。若人大而聲小者，非逺器也；人小而聲大者，良器也。又須於五行形神辯論，聽五聲合與不合、刑與不刑，斷制不可言論也，畧具五聲訣於後。

Discourse on voice should also be divided into three main parts: beginning, middle, and end, which can be used to judge a person's success and failure in life. A high voice at the beginning indicates strong early years; a thin voice in the middle suggests strong middle years; and a weak voice at the end means a lowly old age. Therefore, voice is the key to determining whether a person's path is open or blocked. It is essential to pay attention to its quality. Unfavorable voices are considered ominous, leading to many troubles and hardships. Those in official positions may lose their posts, those with wealth may lose their riches, men may not be able to maintain their family, and women may not be able to preserve their household. Voice characteristics are difficult to discern. Generally, the tongue should move smoothly and fully, and the voice should be clear, smooth, and bright. It should not be anxious or hurried, nor should it be dull and stagnant. It should not be broken or short. If a person is tall but has a weak voice, he is unlikely to achieve great success; if a person is short but has a strong voice, he is a good material. In addition, one must combine the Five Phases with the form and spirit to analyze. One should listen to whether the five sounds match the form or not, whether they are in harmony or in conflict. The judgment here cannot be fully explained in a few words. Below is a brief summary of the five sounds.

金聲韻長清響逺聞，金圓潤則貴，金破則賤。土聲韻重響亮逺聞，重則貴，近薄則賤也。火聲清烈調暢不懦，完潤而慢則貴，焦破則貧賤。木聲韻條達，初全終散，沉重則貴，如輕則賤也。水聲韻清細響急長，細則貴，如輕則賤也。論五聲：又不以形類，葢為聲無形，但聽而□意，則詳酌其理，然後較其吉□，萬不失一也。

Golden sound: the tone is long and lingering, with a clear and resonant echo that travels far; a golden sound that is round and smooth is valuable, while a broken golden sound is of low value. Earth sound: the tone is thick and profound, loud and far-reaching; thick and solid is valuable, while shallow and thin is of low value. Fire sound: clear and fierce, with a smooth and strong tone without weakness; a complete and moist sound that is calm and composed is valuable, while a restless and broken sound is poor and lowly. Wood sound: the tone is smooth and open, beginning complete and ending scattered; steady and solid is valuable, while light and frivolous is of low value. Water sound: the tone is clear and delicate, with a quick and long echo; delicate is valuable, while light and frivolous is of low value. In summary, the five sounds: listening to the sounds does not need to be bound by the categories of form, because sound itself has no shape; as long as one listens carefully and feels deeply, carefully considers the principles, and then verifies its auspiciousness or inauspiciousness, there will be no mistakes.

五行散為萬物，人生萬物之上而聲亦辨其故：木音嘹嚦髙暢，激越而和；火音焦裂躁怒，如火烈烈；金音和而不戾，潤而不枯，玉磬流音；水音圓而清，急而暢，或條逹而流，或激而奮；土音深而不淺，厚而不薄，渾然如發在咽喉之間也。與形相養相生者吉，與形相剋相犯者□。

The Five Phases spread out and transformed into all things. Humans exist above these things, so their voices must also be identified with one of the Five Phases. The sound of wood is bright, high, and smooth, vigorous yet harmonious. The sound of fire is restless and explosive, like fierce flames. The sound of metal is calm and harmonious, moist and not dry, like the flowing sound of a jade bell. The sound of water is round and clear, quick and smooth, sometimes flowing freely, sometimes surging forward. The sound of earth is deep and not shallow, solid and not thin, like a sound coming from deep within the throat. If the voice harmonizes and supports the physical form, it is auspicious. If it conflicts and controls the physical form, it is inauspicious.

行者，進退之節，去就之義，所以見其貴賤之分也。人之善行如舟之遇水，無所徃而不利也；不善行者猶舟之失水，必有漂泊沒溺之患也。是以貴人之行如水而流下，身重而腳輕；小人之行如火炎上，身輕而腳重。故行不欲昻首而躩，又不欲側身而折；太髙則亢，太卑則曲，太急則暴，太緩則遲。周旋不失其節，進退各中其度者，至貴人也。

"Walk" refers to movement, which includes the measured pace of advancing and retreating, and the appropriate amount of going and staying. Therefore, from the way one walks, one can discern their status as noble or lowly. Those who walk well are like a boat in water, able to go anywhere smoothly. Those who walk poorly are like a boat without water, inevitably suffering from drifting or sinking. Therefore, a noble person walks like water flowing downward, with a steady body and light steps; a petty person walks like fire rising upward, with a light body and heavy steps. Thus, walking should not involve looking up proudly and taking large, jumping steps, nor should one lean sideways and twist the body. Lifting the head too high appears arrogant and unrestrained, while lowering it too much appears humble and bent. Moving too quickly appears impetuous, while moving too slowly appears dull. Those who move around and turn without losing control, and advance and retreat in proper measure, are of supreme nobility.

且行而頭低者多智慮，行而頭昻者少情義，行而偃胷者愚而下，行而身平者福而吉。如虎歩者福祿，如龍奔者權貴，如鵝鴨之歩者家累千金，如馬鹿之驟者奔波，如牛行者富而壽，如蛇行者毒而夭，雀跳者食不足，猿躑者苦不停，行者福壽，鶴歩者天祿，鴈行者聰明而賢，□行者疑而賤。行如流舟者富貴，行如急火者□賤。蹭蹬而來者性行不吉，洩洩而徃者財食有餘。

Those who walk with their heads low are often preoccupied with thoughts; those who walk with their heads high lack compassion and righteousness; those who walk with their chests puffed out and backs arched are foolish and lowly; those who walk uprightly are blessed and fortunate. Those who walk like tigers are destined for wealth and honor; those who walk like dragons are destined for noble status; those who walk like geese or ducks, moving slowly and steadily, will amass great wealth; those who walk like horses or deer, moving quickly and urgently, will have a life full of toil; those who walk like oxen will be rich and long-lived; those who walk like snakes, crawling, are cruel and short-lived; those who jump like sparrows will lack clothing and food; those who leap like monkeys will have continuous hardship; those who walk slowly like turtles are blessed and long-lived; those who walk gracefully like cranes will enjoy heavenly blessings; those who walk like geese are intelligent and virtuous. Some gait indicates a person is suspicious and lowly. Those who walk as if going with the current of water will be wealthy and noble; those who walk as if in a rush and confusion will be lowly. Those who stagger and wobble while walking have an ill nature and unfortunate deeds; those who walk calmly and composedly will have abundance in wealth and food.

腳根不至地，窮而夭壽。發行急如奔走者，賤居人下。行而左右偷視者，心懷望竊。行而回面後顧者，情多驚亂。大體行之貴也：腰不欲折，頭不欲低，發足欲急進，身欲直起，走欲闊端，而徃不凝滯者，貴相也。行者進退去就之間，欲中規矩，不反徐動有理者，善也。故肥人形重，行欲如飛；瘦人形輕，行欲如疑。此乃貴相。若斜身偏肩，如鵲之跳，如蛇之趍者，皆非善也。

A person whose heel does not touch the ground while walking is poor and short-lived. One who takes steps so hurriedly as if running is lowly and subservient. A person who looks left and right while walking has a mind full of covetousness and theft. One who turns his head back while walking is often anxious and unsettled. In general, the auspicious gait is one where the waist does not bend and the head does not lower; the steps should be quick and forward, the body upright, the steps broad and steady, and the movement unimpeded. This is the sign of a noble bearing. When moving forward or backward, one should follow proper conduct and not deviate from the usual manner, with actions composed and orderly. Therefore, a fat person, though heavy in body, should walk as light as flying; a thin person, though quick in body, should walk with the steadiness of hesitation. This is the sign of a noble bearing. If the body is crooked, the shoulders are slanted, and the movement is like a magpie jumping or a snake sliding, these are not auspicious signs.

坐，所以安止，欲沉靜平正，身不斜不側，深重盤石，腰背如有所助，終日不倦，神色愈清者，貴相；若如醉如病，如有所思者，皆不善相也。人云：人之行者屬陽，坐者屬陰，故行者體陽為動，坐者像陰為靜。凝然不動者，坐之徳也。坐而膝搖者，薄劣之人也；坐而頭低者，貧苦之輩也；坐而轉身回面者，毒；坐而搖頭擺腦者，狡。公然如石不動者，富貴；恍然如猿不定者，貧賤。坐定神氣不轉者，忠良福祿；坐定亂色變容者，凶惡愚賤。坐之為道，不端不正，其相不令；能謹能嚴，其福日添也。

Sitting is used for resting and settling down, and it should be calm and upright: the body should not be slanted or leaning, steady as a rock; the waist and back should feel as if supported by something, allowing one to sit all day without fatigue, with the spirit becoming clearer and clearer — this is a noble appearance. If one sits as if drunk, sick, or lost in thought, these are not good signs. Ancients said: human movement belongs to Yang, while still sitting belongs to Yin; thus, walking expresses Yang through motion, while sitting reflects Yin through stillness. Being still and unmoving is the virtue of sitting. Those who shake their legs while sitting are shallow and inferior; those who sit with their heads low are poor and humble; those who keep turning their heads while sitting are cruel-hearted; those who shake their heads and move their shoulders while sitting are cunning and deceitful. Those who sit upright and steady, like a rock, are destined for wealth and honor; those who sit restlessly, like monkeys, are destined for poverty and low status. After sitting down, if one's spirit remains focused and unmoving, they are loyal and blessed; if one's expression is chaotic and their face changes frequently, they are wicked and foolish. The principle of sitting lies in this: if one sits improperly, the appearance is bad; if one sits cautiously and respectfully, fortune increases day by day.

臥者，體息之期也，欲得安而靜，恬然不動者，福壽之人也。如狗之蟠者上相，如龍曲者貴人。睡而開口者短命，夢中咬牙者兵死，睡開眼者惡死道路，睡中囈語者賤中奴婢，仰形如尸者貧苦短命，臥中氣麄如吼者愚濁易死，合面覆臥者餓死，就床便困者頑賤，愛側睡者吉慶壽，多展轉者性亂，少睡者神清而貴，多睡者神濁而賤，臥易覺者聰敏，臥難醒者愚頑，喘息不聞者髙壽，喘息潤勻者命長，氣入多壽，氣少短命，氣出噓噓之聲者即死□。夫睡臥輕搖，未常安席者，下相也。

Sleeping is a time for the body to rest, and one should sleep securely and peacefully. Those who sleep calmly and motionless are destined for wealth and longevity. Those who curl up like a dog are of an excellent appearance, while those who lie with their bodies bent like a dragon are noblemen. Those who sleep with their mouths open are short-lived. Those who grind their teeth in their dreams will die by weapons. Those who sleep with their eyes open will meet a violent death on the road. Those who talk in their sleep are of lowly and servile fate. Those who lie flat on their backs, stiff and lifeless, are poor and short-lived. Those who breathe heavily and loudly while sleeping are dull-witted and prone to death. Those who sleep face-down will starve to death. Those who fall asleep immediately upon lying down are stubborn and lowly. Those who prefer to sleep on their sides are fortunate and long-lived. Those who toss and turn restlessly have scattered and unstable temperaments. Those who sleep little are clear-minded and noble, while those who sleep a lot are dull and lowly. Those who wake easily are intelligent, while those who are hard to awaken are dull. Those whose breathing is inaudible are long-lived, while those whose breathing is moist and even are long-lived. Those who inhale a lot are long-lived, while those who inhale little are short-lived. Those who exhale with a sound like 'xu xu' will die immediately (the original text is missing one character). Those who always move their bodies slightly while sleeping and can never rest steadily are of a lowly appearance.

氣血資之以壯，性命繫之以存者，飲食也。故食物不欲語，嚼物不欲怒。食急者易肥，食遲者多疾，食少而肥者性寛，食多而痩者性亂，飲緩者性和，食如啄者貧，斂口食者淳和，哆口食者不義，食而齒出者貧苦短命，嚼似牛者福祿，食如羊者尊榮，食如虎者將帥之權，食如猿者使者之位，邊食邊顧終身窮飢。食快而不留，詳而不暴，嚼不欲聲，吞不欲鳴矣。

The strength of qi and blood depends on it, and the preservation of life depends on it, which is diet. Therefore, one should not speak while eating, nor should one be angry while chewing. Eating quickly leads to obesity, while eating slowly leads to illness; those who eat little but become fat are generous and kind, while those who eat much but remain thin have scattered and chaotic temperaments; those who drink slowly have a peaceful temperament; those who eat like birds, picking at food bit by bit, are poor; those who eat with their mouths closed are sincere and peaceful, while those who eat with wide mouths are disrespectful; those who expose their teeth while eating are poor and short-lived; those who chew like cows are prosperous and fortunate, those who eat gracefully like sheep are honored, those who eat with a fierce look like tigers hold military power, and those who eat with agility like monkeys hold official positions; those who look around while eating will always be poor and hungry. In summary, eating should be smooth and not sluggish, calm and careful without being rough, do not make noise while chewing, and do not make a sound when swallowing.

立天之道曰陰與陽，立地之道曰柔與剛。故地者具剛柔之體而能生育萬物也。山者地之剛也，土者地之柔也。剛而柔則崒嵂而不秀，柔而剛則虛浮而不實。故人之有骨肉者亦若是矣。故肉豐而不欲有餘，骨痩而不欲不足。有餘則陰勝於陽，不足則陽勝於陰，陰陽相反，謂之一偏之相。

The Zhou Changes (I Ching) says: Establishing the principle of Heaven is called yin and yang, and establishing the principle of Earth is called softness and firmness. Therefore, the Earth possesses both soft and firm qualities, thus being able to give birth to all things. Mountains represent the firm aspect of the Earth, while soil represents its soft aspect. If there is only firmness without softness, it becomes rugged and barren rather than beautiful; if there is only softness without firmness, it becomes loose and weak rather than solid. The human body's bones and flesh follow the same principle: flesh should be full but not excessive, bones should be thin but not deficient. Excessive flesh indicates that yin overpowers yang, while deficient bones indicate that yang overpowers yin. When yin and yang contradict each other, it is called an extreme condition.

肉當堅而實，骨當直而聳。肉不欲在骨之內，為陰之不足；骨不欲生肉之外，為陽之有餘。故人肥則氣短，馬肥則氣喘，是肉不欲多、骨不欲少也。乃陰陽和平，剛柔得中，骨肉相稱，理之善矣。故暴肥氣喘，速死之兆。肉不欲橫，橫則性剛而多橫；肉不欲緩，緩則性柔而多滯。遍體生毛則性剛而又急，肥不欲紋，薄者近死之應。肉慾香而暖，色慾白而潤，皮欲細而滑，皆美質也。肉重而麄，皮硬而堆塊，色昏而枯，皮黑而臭癃多者，非令相也。

The flesh should be firm and solid, and the bones should be straight and prominent. The flesh should not be tucked inside the bones (appearing thin and frail), which indicates insufficient yin; the bones should not protrude outside the flesh (appearing bony and gaunt), which indicates excessive yang. Therefore, when a person becomes fat, their breath becomes short, and when a horse becomes fat, it breathes heavily—this shows that too much flesh is not good, and too little bone is also not good. Only when yin and yang are balanced, and strength and flexibility are moderate, with the flesh and bones in harmony, is it considered good. Therefore, sudden obesity accompanied by shortness of breath is a sign of imminent death. Muscles should not be bulky and coarse, as this indicates a harsh and stubborn nature; muscles should not be loose and slack, as this indicates a weak and sluggish nature. A person with excessive body hair is likely to be fierce and impetuous. Fat people should not have fine lines on their skin, and those with thin skin are close to death. The flesh should have a pleasant scent and be warm, the complexion should be fair and moist, and the skin should be smooth and slippery—these are all signs of good constitution. Conversely, thick and rough flesh, hard and lumpy skin, a dull and dry complexion, black skin with an unpleasant odor, and many sores and ulcers indicate an unfavorable appearance.

若人神氣不明，筋不露，骨肉不居體，皮不包肉，皆死之兆也。又云：肉充為膚，肉慾寛。肥人宜輕清不露，痩人宜堅重不枯，反此者皆不善。若為肉橫者為帶殺，肉病此主□暴貧夭也。巍巍峰嶽，堅立萬福，堅剛而峻，鬱茂而秀，此乃天地之骨也。人之有骨莭亦象山嶽金石，欲峻而不欲廣，欲圓而不欲粗。痩者不欲肉少而骨露，露者多艱多壽也；肥者不欲骨隠而肉重，重者乃逆滯夭壽也。骨與肉相稱，氣與色相和者，福祿之相也。背攢而體偏，骨寒而肩縮，不貧則夭，不夭則貧矣。

If a person's spirit is unclear and their tendons are not visible, and their bones and flesh cannot settle in their body, with the skin unable to contain the flesh, these are all signs of death. It is also said that flesh must be full to form the skin and muscles, and the flesh should be relaxed. Fat people should be light and clear, with bones not exposed; thin people should be solid and thick, without being dry or withered; anything contrary to this is not good. If the muscles are abnormally developed, it is called 'carrying death'; if the muscles are diseased, it indicates sudden death, poverty, and a short life. Regarding bones: lofty and towering mountains, firm and unshakable, can carry myriad blessings; they are hard and steep, with lush and beautiful grass and trees—this is the bone of heaven and earth. A person's bones and joints are also modeled after mountains and metal stones: they should be sharp and upright, not broad and scattered; they should be round and solid, not coarse and clumsy. Thin people should not have little flesh and exposed bones, as exposed bones often lead to hardship but may also bring long life; fat people should not have deep bones hidden beneath thick flesh, as those with heavy flesh have blocked qi flow and short lifespans. When bones and flesh are in harmony, and qi and color are balanced, it is a sign of good fortune and blessings. If the back is hunched, the body is crooked, the bone structure is cold and thin, and the shoulders are drawn inward, one will either be poor and die young or be rich but die young.

日角之左、月角之右有骨直起，名金城骨，位至公卿。印堂有骨稜而至天庭，名天柱骨。従天庭貫頂，名伏犀骨，位至三公；半頂以前主初年，半頂以後主晚年；或有側□者，有迍滯之失。面上有骨卓起者，顴骨也，主有權勢。顴骨相連入耳，名玉梁骨，主壽考。自臂至肘名龍骨，象君，欲長而大；自肘至腕名虎骨，象臣，欲短而小。故龍銜虎則福，虎銜龍則賤。

On the left side of the solar prominence and the right side of the lunar prominence, if there are straight and prominent bones, it is called the "Jin Cheng Bone," and the person may attain the position of a marquis. If there is a bone ridge on the forehead extending straight up to the heavenly palace, it is called the "Tian Zhu Bone." If the bone runs straight from the heavenly palace to the top of the head, it is called the "Fu Xi Bone," and the person may attain the position of a high official. If this bone is in the front half of the head, it indicates good fortune in early years; if it is in the back half, it indicates good fortune in later years. If the bone is crooked, there will be obstacles and setbacks. A prominent bone on the face is called the "quan bone," indicating power and authority. If the quan bone extends continuously to the ear opening, it is called the "Yu Liang Bone," indicating longevity. The part of the arm from the shoulder to the elbow is called the "Long Bone," symbolizing the ruler, and should be long and thick. The part from the elbow to the wrist is called the "Hu Bone," symbolizing the minister, and should be short and thin. Therefore, if the Long Bone is dominant over the Hu Bone (dragon biting the tiger), it indicates good fortune; if the Hu Bone is dominant over the Long Bone (tiger biting the dragon), it indicates low status.

夫骨之法，欲峻長而舒圓而堅，直而莭應，滑而不麄惡，筋而不纒，則為上相也。且人雖有竒骨，亦須形相稱、色相助，方成令器；茍諸位不應，雖福壽而不貴也，宜在詳之。骨者體之幹，所受宜清滑長細，內外肉相稱。若骨堅立輕細與骨肉薄者，近於寒也。大扺須得聳直，不橫不露，與肉副應者，為善相也。董公論此骨法曰：鳳凰骨、鸚鵡骨、駱駝骨、犀牛骨、猿骨。此說微妙難曉，用意深者亦可知也。

The method of examining bones is: they should be sharp, upright, and elongated, round and solid, straight with joints that correspond to each other, smooth without being coarse or repulsive, having sinews without being twisted or knotted—this is considered an excellent bone structure. Moreover, although a person may have extraordinary bones, their appearance and complexion must also match and support them to become a fine and refined person. If other parts do not correspond, then even if one has fortune and longevity, they will not achieve high status; this point should be carefully observed. Bones are the main framework of the body, and what they receive should be clear, smooth, elongated, and delicate, with harmony between the inside and outside and corresponding with the muscles. If the bones are strong but thin, or if the flesh over the bones is too thin, it is close to a cold appearance. Generally, the bone structure should be upright and not spreading out or exposed, harmonizing with the muscles, which is considered a good appearance. Dong Gong discussed bone methods, mentioning several types such as 'Phoenix bone,' 'Parrot bone,' 'Camel bone,' 'Rhinoceros bone,' and 'Monkey bone.' These descriptions are subtle and difficult to understand, but those who put in deep thought can still grasp them.

分一面之貴賤，辨三輔之榮辱，莫不定乎額也。故天庭、天中、司空俱列乎額，是非攝諸部位、繫人之貴賤也。故其骨欲隆然而起，聳然而闊，其峻如立壁。印堂上至天庭有隠隠骨而見者，少達而榮。邉地山林皆欲豐廣，坑□貧賤。額兩邉輔角骨起長大者，三品之貴。天中、天庭、司空、中正、印堂五位得端正明淨，聰明顯達之人也；若狹小而髮亂低覆者，愚而貧賤也。額面小窄，至老貧厄；額大面方，至老吉昌；額角高聳，職位崇重；天中豐隆，仕宦有功；額小面廣，貴處人上；額方峻起，吉無不利；額瑩無瑕，一世榮華。

Determining the fortune and status of a face, and judging the honor and disgrace of the three auxiliary areas (upper, middle, and lower), all depend on the forehead. The areas of Tianting (Forehead), Tianzhong (Middle Forehead), and Sikuang (Minister's Angle) are all located on the forehead and govern other areas, relating to a person's status. Therefore, the bone structure of the forehead should be prominent and broad, rising sharply like a vertical wall. From the Yintang (Palace of the Mind) upwards to the Tianting, if there are faint bone ridges visible, the person will achieve success and honor at an early age. The edges and hills should be full and wide, while concave areas with depressions indicate poverty and low status. If the bone ridges on the sides of the forehead are prominent and long, it signifies a high rank of third class. If the five areas of Tianzhong, Tianting, Sikuang, Zhongzheng (Middle Right), and Yintang are all straight and clear, the person is intelligent and successful; if these areas are narrow and the hair is disheveled and covers the head low, the person is foolish and poor. If both the forehead and face are narrow, the person will be poor and face difficulties in old age; if the forehead is large and the face is square, the person will be prosperous and fortunate in old age; if the forehead angles are high and prominent, the person will hold a high position; if the Tianzhong area is full and prominent, the person will have official achievements; if the forehead is small but the face is wide, the person will be respected and hold a high position; if the forehead is square and prominent, everything will go well; if the forehead is smooth and free of blemishes, the person will enjoy continuous prosperity throughout their life.

頭部者，處一體之尊，為百骸之長，群陽□集之府，五行正宗之鄉。高而圓藏，虛而大者，令首也。天高峻而清圓，故三光得以照萬物；無為而自運，故道濟天下而體常不動；曲成萬物之性而常不流。是以頭之像天之形也，欲得峻而起、豐滿而圓，像天之徳也；欲得儼正在上，不側不搖。若夫尖薄而小、缺陷而傾者，貧下之儀也；行坐低斜，或搖或擺，賤劣之相也。

The head is located at the highest and most respected position of the whole body, being the leader of all the body's parts and the repository where the yang energy of all the meridians converges. It is the true origin of the Five Phases. A head that is high and round, with a spacious cranial cavity and a broad form, is considered a good head. The sky is high and majestic, clear and round, so that the sun, moon, and stars can illuminate all things; the sky acts without striving and naturally moves, thus being able to benefit the world with its way while remaining still and unmoving in its essence. The sky fully expresses the nature of all things while itself remaining unchanging. The head takes its form from the sky: therefore, it should be high and prominent, full and round, which reflects the virtue of the sky. It should be solemn and upright on top of the body, not crooked or swaying. If the head is sharp, thin, small, or defective and crooked, it indicates a poor and lowly appearance. If one walks or sits with the head low and slanted, or sways back and forth, it shows a mean and inferior appearance.

故骨欲豐滿而起，峻秀而凸。短則欲厚，長則欲方。頂突者崇貴，側陷者夭薄。頭皮厚者足衣食，頭皮薄者貧賤；皮青者吉善，皮白者下賤，皮黃者貧苦，皮赤者□災。頭有餘皮者財食豐足，頭有肉角者必大富貴。左偏損父，右偏損母。耳後有骨名壽堂骨，耳上有骨名玉樓骨，並主官祿。行不欲搖頭，坐不欲低頭，皆為貧弱之相也。

Therefore, the head should be full and prominent, sharp and refined with a convex shape. For a short head, it should be thick; for a long head, it should be square. A prominent top indicates high status and prosperity, while a concave side suggests a short life and poverty. Thick scalp skin indicates abundance in food and clothing, while thin scalp skin indicates poverty and low status. A blue scalp color is auspicious and virtuous, white indicates low status, yellow indicates poverty, and red indicates misfortune. Excess flesh on the head signifies wealth and food, while a prominent lump on the head resembling a horn indicates great wealth and honor. A head tilted to the left indicates loss of father, and to the right indicates loss of mother. Bones behind the ears are called 'Life Hall Bones,' and bones above the ears are called 'Jade Pavilion Bones,' both indicating official rank. Do not shake your head while walking, nor lower your head while sitting; these are signs of weakness and poverty.

是以身小頭大，卑賤之輩；身大頭小，觸事不了；頭不應身，先貴後貧。頭通四角髙，權超卓；牛頭四方，富貴吉昌；虎頭高起，福祿無比；狗頭尖圓，悲涕流漣；鹿頭側長，志意雄剛；獺頭橫闊，心意豁達；象頭髙厚，福祿長壽；犀牛崒嵂，富貴無失；駞頭蒙洪，福祿永終；蛇頭平薄，財祿寥落；狢頭尖銳，窮厄無計。

Therefore, those with a small body and large head are of low status; those with a large body and small head are incapable of finishing tasks; those whose head and body are not in proportion are prosperous at first but poor later. If the four corners of the head are all high and connected, they have supreme authority. If the head is square like a bull's, they will be wealthy and prosperous; if it is high and prominent like a tiger's, they will have great fortune and titles; if it is sharp and round like a dog's, they will suffer continuous sorrow throughout their lives; if it is long and slender when viewed from the side like a deer's, they will have strong and resolute aspirations; if it is broad and open like a otter's, they will have a broad-minded nature; if it is high and thick like an elephant's, they will enjoy long life and great fortune; if it is rugged and lofty like a rhinoceros's, they will be wealthy and not lose their status; if it is thick and broad like a camel's, they will enjoy a peaceful and prosperous end; if it is flat and thin like a snake's, they will have little wealth; if it is sharp like a marten's, they will be in constant poverty.

額之有紋，貴賤可□。若額方廣豐隆而有好紋者，則爵祿嵩髙也；如額尖狹缺陷更有惡紋者，則貧賤無疑矣。□三紋偃上者名偃月紋，主朝郎。□三紋偃上一紋直貫者，名曰天柱骨紋，主莭察武臣。王字紋者主公侯。丨天中丨紋下至印堂，名曰懸雲紋，主卿監。印堂□紋直上長三寸者，名曰鶴足紋，主刺史。

If there are markings on the forehead, one can tell whether a person is wealthy or poor. If the forehead is square, broad, and full, with good markings, then the person will have high rank and generous salary. If the forehead is narrow and pointed with defects and also has bad markings, then the person will certainly be poor and lowly. Three markings curving upward together are called 'Yan Yue Wen' and indicate a position as a court official. Three markings curving upward with another straight marking passing through them are called 'Tian Zhu Gu Wen' and indicate a military official such as a commander or inspector. If the forehead forms the shape of the character 'Wang', it indicates a marquis or duke. A marking running straight from the Heaven's Middle to the Print Hall is called 'Xuan Yun Wen' and indicates a position as a minister. A marking on the Print Hall going straight upward for about three inches is called 'He Zu Wen' and indicates a position as a prefect.

□三紋繞者早□父。一橫紋而曲者，名曰蛇行紋也，主送路。井字紋者主員郎，川字紋者主憂慮刑□，十字紋富而吉昌，田字紋者富貴也，山字紋者侍從之榮貴，乙字紋者京朝之職，水印紋者主榮貴顯達。額上亂紋交足則貧苦多災。婦女額有三橫紋者，則妨夫害子貧夭矣。

Three intertwined lines indicate the loss of the father at an early age. A single curved horizontal line is called 'snake-like pattern,' indicating a life of frequent travel and toil. A 'well' shape indicates becoming a wealthy official. A 'river' shape indicates worry and punishment. A 'ten' shape indicates wealth and good fortune. A 'field' shape indicates wealth and honor. A 'mountain' shape indicates honor as a close attendant. A 'yi' shape indicates holding an official post in the capital. A water-like pattern indicates honor and success. A chaotic network of lines on the forehead indicates poverty and misfortune. Women with three horizontal lines on their foreheads will harm their husbands and children, and lead to poverty and short life.

人之骨法中貴者，莫不出於頭額之骨；頭骨額骨之竒者，莫不出於腦骨成枕。人之有此，如山石有玉、江海有珠，一身恃以榮顯者也。故人雖有骨竒異，亦須形貌相副、神氣清越，方受天祿，不然恐未盡善也。夫腦後名曰星臺，若有骨者名曰枕骨。凡豐起者，主其人一生富壽；如或低陷，必主貧夭。

Among the bone structures of the human body, the most valuable are found in the skull and forehead bones; and among these, the most extraordinary are found in the protruding part of the occipital bone called 'zhěn' (枕). If a person has such an occipital bone, it is like a mountain containing jade or the sea hiding a pearl, and this will bring him honor and prosperity throughout his life. Therefore, even if a person's bone structure is unusual, his appearance must match it, and his spirit must be clear and lofty, in order to deserve heavenly blessings; otherwise, it may still be incomplete. The area at the back of the head is called 'xīngtái' (星台), and if there is a protrusion there, it is called 'zhěn' (枕骨). Those with a full and prominent occipital bone are destined for wealth and longevity; but if it is low, flat, or sunken, they will certainly be poor and short-lived.

○○○三骨皆圓，名三才枕，主使相。□四角各有一骨聳起，中央亦聳者，名五嶽枕，主封侯。□兩骨尖起者，名曰雙龍枕，主莭樞將軍。□四邉髙中央凹，名車輪枕，主公侯。□□□三骨並者，名曰連光枕，小者二千石，大者將相。□一骨彎仰上者，名曰偃月骨，主卿監。□一骨彎俯下者，名曰覆月枕，主朝郎。

The circle marks ○ and □ in the text are used in the original to represent the shape of the occipital bone. If three bones are all round, it is called "San Cai Zhen," indicating a position as a minister of state. If each of the four corners has a raised bone and the center is also raised, it is called "Wu Yue Zhen," indicating a position as a marquess. If two bones are sharply raised, it is called "Shuang Long Zhen," indicating a position as a general or a military commander. If the sides are high and the center is sunken, it is called "Che Lun Zhen," indicating a position as a marquis or a duke. If three bones are aligned side by side, it is called "Lian Guang Zhen," indicating a position as a county magistrate or, if more prominent, as a minister or general. If one bone is curved upward, it is called "Yan Yue Gu," indicating a position as a high-ranking official. If one bone is curved downward, it is called "Fu Yue Zhen," indicating a position as a court official.

□兩骨俯仰者，名背枕骨，主武闗防。□上一骨下二骨分排而圓者，名三星枕，主兩副制官職。□兩方骨皆起角者，名曰四方枕，主二千石，小者全祿。○一骨聳起而圓者，名曰圓月枕，主館殿清職。□上方下圓者，名曰垂露枕，主員外郎。○上下圓稜似杯者，名曰玉樽枕，主卿相，小者主刺史。

Two bones lying one bent forward and the other arched backward are called "Back Pillow Bones," indicating a military official responsible for guarding borders and fortifications. When one bone is on top and two bones below are arranged separately and round, it is called "Three Stars Pillow," indicating a deputy official in internal or external administration. When two square bones both have sharp edges, it is called "Four Directions Pillow," indicating a governor of a commandery with a salary equivalent to two thousand stones, and even smaller ones may have complete official rank. When one bone is raised and round, it is called "Full Moon Pillow," indicating a prestigious position in the imperial library or court. When the upper part is square and the lower part is round, it is called "Hanging Droplet Pillow," indicating a position as an official without a formal post. When both upper and lower parts are round with edges, forming a shape like a wine cup, it is called "Jade Cup Pillow," indicating a position of a chancellor or minister, and even smaller ones may indicate a position as a prefect.

□□三骨直起一骨下橫承之者，名曰山字枕，主聰明富貴。□一骨圓一骨方，名曰迭玉枕，主富而榮。○一骨聳起而尖峻者，名曰象牙枕，兵將之權。□骨起四角者，名曰懸斜枕，主莭度武臣。□一骨橫截者，名曰一楊枕，主鉅富壽高。大凡骨得近下者過腦而易辨，近上者淺而難驗矣。骨者一定之相，有之則應也。故古之有言：頭無惡骨，面無好痣。其言是矣。

Three bones standing upright with another bone lying horizontally beneath them to support them are called "Mountain Pillow," indicating intelligence and wealth. One round bone and one square bone are called "Stacked Jade Pillow," indicating wealth and honor. One bone that is tall and sharp is called "Elephant Ivory Pillow," indicating the power to command troops. Bones that are raised on all four corners are called "Suspended Oblique Pillow," indicating the rank of a military governor. One bone that lies across and cuts through the back of the head is called "One Yang Pillow," indicating great wealth and long life. Generally speaking, the枕骨 that is lower tends to be more prominent behind the head and easier to recognize; if it is higher, it is shallower and harder to verify. Bone structure is a fixed characteristic, and if one has such bones, the corresponding fate will surely come to pass. Therefore, ancients said: "There is no bad bone on the head, no good beauty mark on the face." This statement is correct.

面之三停：自髮際下至眉間為上停，自眉間至鼻凖為中停，自凖人中至頰為下停。夫三停者，以像三才也：上像天，中像人，下像地。上停長而豐隆、方而廣闊者主貴，中停隆而凖峻而靜者主壽也，下停方而滿、端而厚者主富也。若上停尖狹缺陷者，主多刑厄之災、妨克父母，卑賤之相也；中停短小偏塌者，主不義不仁，智識短少，不得兄弟妻兒之力，亦中年破散也；下停長而狹、尖而薄者，主無田宅，一生貧苦而艱辛也。三停皆稱，乃上相之人矣。

The "three stops" of the face refer to the upper stop, middle stop, and lower stop. From the hairline down to the center of the eyebrows is the upper stop; from the center of the eyebrows down to the nose is the middle stop; and from the nose to the philtrum down to the cheeks is the lower stop. The three stops are symbolic of the three elements of heaven, earth, and humanity: the upper stop represents heaven, the middle stop represents humanity, and the lower stop represents earth. A full and prominent upper stop, square and broad, indicates nobility; a raised middle stop with a high and firm nose and calm complexion indicates longevity; a square and full lower stop, dignified and solid, indicates wealth. If the upper stop is sharp and narrow with defects, it signifies many punishments and calamities, and obstacles from parents, indicating a lowly appearance. If the middle stop is short and sunken, it signifies lack of benevolence and righteousness, limited vision, and lack of support from siblings and spouse, leading to decline and separation in middle age. If the lower stop is long and narrow, or sharp and thin, it signifies no property or land, and a life of poverty and hardship. When all three stops are in harmony, it indicates a superior facial constitution.

眉者，媚也，為兩目之翠葢，一面之儀表，是謂木之英華，主賢愚之辨也。故欲疎而細、平而闊、秀而長者，性聰敏也；若夫麄而濃、逆而亂、短而蹙者，性兇頑也。眉過眼者富，短不覆眼者乏財，壓眼者窮逼，頭昂者氣剛，卓而豎者性暴，尾下垂者性懦，眉頭交者貧薄妨兄弟，毛逆者妨妻不良，骨稜起者□惡多滯，眉中黑痣聰貴而賢，眉高居頭中年大貴，眉生白豪多壽，上有直理者富貴，橫理者貧苦，中有缺者多奸計，薄如無者多狡佞。

"The 'mood' refers to the appearance of the eyebrows, which signify beauty and grace, representing the elegance of the face. In the Five Phases, eyebrows belong to the Wood element, and they indicate a person's wisdom or foolishness. Therefore, eyebrows should be clear and delicate, smooth and open, and refined and long, indicating a person's intelligence. If the eyebrows are thick and coarse, growing in the wrong direction, or short and furrowed, the person's nature tends to be fierce and stubborn. Long eyebrows over the eyes indicate wealth, while short eyebrows that fail to cover the eyes suggest financial loss. If the eyebrows press down over the eyes, it indicates poverty and hardship. If the eyebrows are raised, the person is stubborn and strong-willed. If the eyebrows stand straight up, the person is fierce and impetuous. If the eyebrows slope downward, the person is timid and weak. If the eyebrows meet at the inner corners, it indicates poverty and harm to siblings. If the eyebrows grow in the wrong direction, it harms the wife and indicates a dishonest heart. If the brow bones are prominent, the person is cruel and has many obstacles. If there is a black mole in the middle of the eyebrows, the person is intelligent, noble, and virtuous. If the eyebrows are high and far from the eyes, the person will be greatly prosperous in middle age. If there is a white long hair in the middle of the eyebrows, the person will live long. If there are vertical lines on the eyebrows, the person will be wealthy and noble; if there are horizontal lines, the person will be poor and distressed. If there is a notch on the eyebrows, the person is cunning and scheming; if the eyebrows are thin and almost invisible, the person is deceitful and sly."

是以眉高聳秀，威權祿厚；眉毛長垂，高壽無疑；眉色光澤，求官易得；眉交不分，早歲歸墳；眉如彎弓，性善不雄；眉如初月，聰明超越；眉垂如柳，貧浪無守；彎彎似蛾，好色性多；眉覆眉仰，兩母所養；眉若高直，身富清職；眉頭交破，迍邅常有也。

Therefore, those with high and clear eyebrows have authority and receive generous salaries; those with long and drooping eyebrows are certainly long-lived; those with bright and lustrous eyebrows easily attain official positions; those with eyebrows that meet and cannot be separated are destined for early death; those with eyebrows curved like a bow have a kind and gentle nature without being overbearing; those with eyebrows curved like a new moon are exceptionally intelligent; those with eyebrows hanging like willow branches are poor and dissolute, unable to maintain their family fortune; those with eyebrows curved like the eyebrows of a moth are lustful and have strong desires; those with one eyebrow covering downward and the other rising upward are raised by two mothers (a biological mother and a stepmother); those with high and straight eyebrows are themselves wealthy and hold positions of clear virtue; those with eyebrows meeting at the brow but broken are often faced with hardships and difficulties throughout their lives.

眼本清靜，所以生神，為木星，欲長秀分明，白如玉，黑如漆，聳耳入鬢者，大貴之相也。若短小而明，有異光輪動爍人者，此又貴而有壽。若睛凸四露，視有神彩者，亦主權殺。或大而無光，長而無神，外無上下堂，赤脈相侵，睛視不逺，眼頻動搖，睡沉重不合目，瞳黃者，不善相也。董正曰：眼頭如眼尾開合含異光者，神仙之相，非凡相也。更有白刄當前，還自驚潰而眼不及閃者，此主貴權上將之相也。

The eyes are by nature quiet and serene, being the place from which the spirit originates. In the nine luminaries, they belong to the planet of wood. The eyes should be fine, long, clear, and beautiful, with distinct black and white parts. The white part should be as white as jade, and the pupil as black as lacquer. If the eyes look upward near the ears and their remaining gaze reaches the hairline, this is a sign of great fortune. If the eyes are short but bright, and there is another kind of brilliant light that moves and shines strongly, then this is also a sign of both high status and long life. If the pupils are protruding and the white part is visible around them, but the eyes still have a bright gleam, this indicates a person who holds power over life and death. However, if the eyes are large but lack light, long but lack spirit, without clear upper and lower eye sockets, with red threads entering the eyes, short-sightedness, frequent movement of the pupils, or the eyes not closing even when asleep, and the pupil appears yellow — these are all bad signs. Dong Zheng said: if the eyes at the beginning and end have a special kind of light in the opening and closing, this is the appearance of a divine being, not an ordinary person. There is another kind of person, when a sharp blade is placed before them, they are frightened and disordered, yet their eyes do not blink at all — this is the appearance of someone of great fortune and authority, capable of being a top general.

論行步緩而輕，坐起正而實，是謂有腰；前視如負物，後視如帶甲，是謂有背。有背無腰，初發後滯；有腰無背，初困終亨，於是發中亦多憂疑；兩者全偹，則一生享富貴，毀辱不能及，利害不能動，即有徳之人。且相腰背之法，又不以魁偉而取，但小以應小、大以應大皆可矣。故腰背有旋生者，舉止重正，面開精神藏，陰隲滿，氣色明，然後能生。欲知生之時，金以四，木以三，水以一，土以五，火則不能生也。欲漸不欲頓，欲停不欲偏。如壅腫肥大，乃肉滯矣，非謂之腰背，則牛行步緩取之得矣。

Walking with composure and agility, sitting and rising with upright and solid posture, this is called having a "waist." From the front, it appears as if carrying something on the back, and from the back, it looks like wearing armor, this is called having a "back." Having a back but not a waist indicates early success followed by obstacles; having a waist but not a back suggests initial difficulties but eventual success, though there will be much doubt and worry during the rise. If both waist and back are present, one will enjoy wealth and honor throughout life, not harmed by slander or disgrace, nor swayed by gains and losses. Such a person is considered to have virtue. The method of judging waist and back is not merely about physical stature: small figures are judged by small features, large figures by large features, and both are acceptable. Waist and back can also develop gradually over time: as long as one's movements are dignified and upright, the face is broad and the spirit is contained within, with accumulated Yin Virtue and bright complexion, then the waist and back will naturally appear. To recognize when they develop: those of metal appear at four, wood at three, water at one, earth at five, and fire cannot develop. The waist and back should form gradually, not suddenly swell; they should be balanced, not crooked. If it is merely swollen and fat, it is flesh stagnation, not waist or back; such a person should be judged by the slow gait of an ox.

腰者，為腹之山，如物依山以恃其安危也。欲得端而直、闊而厚者，福祿之人也；若夫偏而陷、狹而薄者，微賤之徒也。或薄短者多成多破，廣長者保祿永終，直而厚者富貴也，細而薄者貧賤，凹而陷者窮下，嫋而曲者輕劣，蜥蜴腰者性寛而善，尖蜂腰者性鄙而和。夫臀高而腰陷者主賤，腰高而臀陷者主貧。大體腰欲端闊，臀欲平圓則稱也。

The waist is the support of the abdomen, just as things rely on mountains for safety and security. A waist that is upright and straight, broad and thick, indicates a person with fortune and rank; if it is slanted, sunken, narrow, and thin, it signifies a person of low status. A waist that is thin and short leads to repeated success followed by repeated failure; a waist that is broad and long ensures stability in rank and allows enjoyment throughout life. A waist that is straight and thick brings wealth and honor; a thin and frail waist indicates poverty and low status; a sunken waist signifies poverty and lowliness; a weak and bent waist suggests fickleness and inferiority. A waist resembling a lizard indicates a gentle and kind nature; a waist like a wasp's waist suggests a mean character yet a peaceful disposition. A high buttock with a sunken waist indicates low status, while a high waist with a sunken buttock indicates poverty. In general, the waist should be upright and broad, and the buttocks should be flat and round, to be considered harmonious.

背者，一身之基址也。人不論肥痩輕重，皆欲有背。夫有背者，號為有上，須得豐隆不俗，如背而廣厚平闊，前□如昂，後□如俯者，福相也；或屈而視下，頭低而蟠者，非貴相也。

The back is the foundation of the body. Whether a person is fat, thin, light or heavy, they must have a strong back. What is meant by "having a back" is having an upward bearing, which must be full and rounded without being vulgar. It should be broad and thick like a turtle's back, appearing upright from the front and inwardly contained from the back. This is considered a fortunate appearance. If the back is hunched and the eyes are downward, or if the head is low and the body is curled, then it is not a noble appearance.

腹者，內包六腑，圓長者可辨其貧富；下養元靈，扁大者可知其愚智。故腹欲得圓而大者，智而榮貴；扁而長者，愚而卑賤。大而近下者，名光朝野；小而近下者清聰；長者、圓如玉壺者，鉅富；窄如雀肚者，至貧；圓而近下者，富貴；圓而近上者，貧賤；尖而長者，愚而賤；橫而圓者，智而榮。

The abdomen contains the six腑 organs. From its roundness or length, one can discern wealth or poverty. Below it lies the source of original qi and spiritual root. From its flatness or size, one can know wisdom or foolishness. Therefore, a round and large abdomen indicates wisdom and honor. A flat and long abdomen suggests foolishness and low status. A large abdomen positioned lower signifies fame and glory throughout the realm. A small abdomen positioned lower indicates clarity and intelligence. An abdomen long and round like a jade jar signifies great wealth. An abdomen narrow like a sparrow's belly signifies extreme poverty. A round abdomen positioned lower brings wealth and honor, while a round abdomen positioned higher brings poverty and low status. A pointed and long abdomen indicates foolishness and low status, while a broad and round abdomen signifies wisdom and honor.

如抱兒者，富貴；如蝦□者，貧賤貪婪；如牛肚者，積財；蹇縮如狗肚者，窮寒；如豬肚者，賤；如羊肚者，貧；如衣裘者，富；如筲箕者，貧寒；肚有三壬者，貴而壽；肚有好痣者，智；肚端而姸者，才巧；肚扁薄而丑者，愚苦。又云：腹者包容臓腑，乃身之營也，欲闊大而垂囊；若橫凸者非也，或若雀腹□腹，不為貴相也。

The abdomen shape resembling a swollen belly when holding a child indicates wealth and prosperity; if it looks like a shrimp's belly, it signifies poverty and greed; if it resembles a cow's belly, it indicates the ability to accumulate wealth; if it is curled like a dog's belly, it suggests poverty and hardship; if it looks like a pig's belly, it is lowly; if it resembles a sheep's belly, it indicates poverty; if it is broad and thick like a fur coat, it signifies wealth; if it is thin and hollow like a bamboo basket, it indicates poverty. If there are three 'Ren' characters shaped markings on the abdomen, it indicates nobility and longevity; if there are good birthmarks on the abdomen, it indicates wisdom; if the abdomen shape is neat and beautiful, it indicates talent and cleverness; if the abdomen is flat and unattractive, it indicates ignorance and hardship. Another saying states that the abdomen is the container for the internal organs, the main stronghold of the body, and should be broad and spacious, hanging down like a bag; if it only protrudes horizontally, it is not correct. As for the abdomen resembling a thin and hollow bird's belly, it does not qualify as a noble appearance.

臍者，是筋脈□要之地，為臓腑總領之闗。故臍欲深而闊，不欲淺而狹。深而闊者智而有福，淺而狹者愚而多賤。生近上者衣食，生近下者貧薄。低向下者有識，突向上者無智。圓而正者善士，斜而丑者惡人。藏而深者福祿，凸而出者賤矣。大能容物者名榮邦國，小而一撮者惡傳千里。

The navel is a crucial area where meridians converge. It is the gateway for the internal organs. Therefore, the navel should be deep and wide, not shallow and narrow. A deep and wide navel indicates wisdom and good fortune, while a shallow and narrow one signifies ignorance and low status. If the navel is positioned higher, there will be abundance in food and clothing; if lower, poverty and meager resources. A navel that is low and downward-facing indicates insight, while one that is protruding upward signifies lack of wisdom. A round and upright navel indicates a virtuous person, while a crooked and ugly one indicates a wicked person. A navel that is deep and concealed brings good fortune and honor, while one that is protruding brings low status. A navel large enough to hold something brings fame and glory to the country, while a small one, only the size of a handful, brings disgrace throughout the land.

夫手足者，謂之四肢，以象四時；加之以首，謂之五體，以象五行。故四時不調則萬物夭閼，四肢不莭則一生困苦；五行不和則萬物不生，五體不稱則一世貧賤。是以手足猶木之枝幹，莭多者則不材之木也。故手足欲軟而滑浄，筋骨不露，其白如玉，其直如筍，其滑如苔，其軟如綿者，富貴之人；其或硬而麄，大筋纒骨出，其麄如土，其硬如石，其曲如柴，其肉如腫者，皆為貧徒矣。

The hands and feet are called "four limbs," symbolizing the four seasons of spring, summer, autumn, and winter. Adding the head makes "five body parts," symbolizing the Five Phases. If the four seasons are out of harmony, all things will wither and become blocked. If the four limbs are not in proper measure, a person will suffer hardship throughout life. If the Five Phases are not in harmony, all things will not grow. If the five body parts are not proportionate, a person will be poor and lowly all their life. Therefore, hands and feet are like the branches and trunk of a tree; a tree with too many branches is not valuable. Thus, hands and feet should be soft and clean, with bones not protruding. White as jade, straight as bamboo, smooth as moss, and soft as silk, these are signs of a wealthy and noble person. If they are hard and coarse, with prominent bones and thick as soil, hard as stone, bent like firewood, and swollen like edema, these are signs of a poor and lowly person.

手者，其用所以執持，其情所以取舍。故纎長者性慈而好施，厚短者性鄙而好取。手垂過膝者間世英賢，乎不過腰者一生貧賤。身小而手大者福，身大而手小者貧。手端厚者福，手薄削者貧，手麄硬者下賤，手細軟者清貴，手暖香者清華，手臭汗者濁下。指纎而長者聰俊，指短而禿者愚賤，指柔而宻者積蓄，指硬而疎者破散。指如春筍者清華富貴，如鼔槌者頑愚，如剝蔥者食祿，如竹莭者貧賤。

The function of the hand is to grasp and hold, and its appearance indicates giving and taking. Therefore, those with slender and long fingers are kind-hearted and fond of giving; those with thick and short hands are mean and only desire to take. If the hands hang down below the knees, they are rare talents of great virtue; if the hands hang down and do not reach the waist (the character '乎' should be '手'), then one will live a life of poverty. A small body with large hands indicates good fortune, while a large body with small hands indicates poverty. Hands that are straight and solid bring good fortune, while thin and frail hands indicate poverty; rough and coarse hands indicate low status, while soft and delicate hands indicate noble and prosperous status. Hands that are warm and fragrant indicate noble and prosperous status, while hands with foul sweat indicate low and vulgar status. Slender and long fingers indicate intelligence and beauty, while short and bald fingers indicate stupidity and low status; soft and tightly closed fingers indicate the ability to save, while stiff and loosely spaced fingers indicate loss of wealth and separation. Fingers like bamboo shoots indicate noble and prosperous status and wealth, fingers like drumsticks indicate stubbornness and ignorance, fingers white and clean like peeled onions indicate official rank and salary, and fingers with distinct joints like bamboo segments indicate poverty and low status.

手薄破如雞爪足者無智而貧，手倔強如蹄者愚魯而賤，手軟如綿囊者至富，手皮連如鵝足者至貧。掌長而厚者貴，掌短而薄者賤，掌破而圓者愚，掌軟而方者福。四邉濃起而中凹者富，四畔薄弱而中凸者財散。掌潤澤者富，掌乾枯者貧。掌紅如噀血者榮貴，黃如拂土者至貧，青色者貧苦，白色者賤。如掌中心生黑痣子，智而富；掌中四散多橫理者，愚而貧也。

Hands thin and broken like a chicken's claws indicate lack of wisdom and poverty; hands stiff like an animal's hoof suggest dullness and low status; hands soft like a bag full of cotton indicate great wealth; fingers with skin and flesh connected like a goose's webbed palm indicate extreme poverty. Long and thick palms indicate nobility, short and thin palms indicate low status; palms with broken but round shapes suggest dullness, while soft and square palms indicate good fortune. Palms with thick edges and a sunken center indicate wealth, while palms with weak edges and a raised center indicate financial loss. Moist palms indicate wealth, dry palms indicate poverty. A red palm like blood indicates honor and prosperity, a yellow palm like dust indicates extreme poverty, a pale palm indicates hardship, and a bluish palm indicates low status. If there is a black mole in the center of the palm, it indicates wisdom and wealth; if the palm has scattered and chaotic lines, it indicates ignorance and poverty.

一井二井錢財萬頃，橫紋過指最為強，壽限無過得久長。若得掌中生十字，一生富貴坐高堂。手背紋多作事蹉跎，成敗□次方得成和。一紋華葢，二紋破財，三紋多成多敗克妻。若說華葢紋，初主不安寜；交入中限後，末主事方成。

If a "well" shape mark appears on the palm, with one or two such marks, there will be vast wealth. If the mark is long across the fingers, it is the most powerful, and the lifespan is the longest. If a "cross" shape mark appears on the palm, one will be rich and noble, living comfortably in high position. If there are many marks on the back of the hand, one's affairs will always be delayed, experiencing many successes and failures before things become smooth. If there is one mark on the back of the hand, it is called "Huagai" (a type of mark), and if there are two, it indicates loss of wealth. If there are three, it means repeated success and failure and also harming one's wife. Regarding "Huagai" marks, one's early years will be unstable. But after entering the middle age period, one's later years will finally succeed.

又云：手之有紋者，亦象木之有理。木之紋理美為竒材，手之有美紋者乃為貴質也。故手掌不可無紋，有紋者上相，無紋者下賤。紋深而細者吉，紋麄而淺者賤。掌上三紋：上畫應天，象君象父，定其貴賤；中畫應人，象賢象愚，辯其貧富；下畫應地，象臣象母，主其壽夭。三紋瑩浄，紋無破者，福祿之相也。

There is another saying: the patterns on the hand are like the grain of wood. Beautiful grain in wood indicates a rare and valuable tree; similarly, beautiful patterns on the hand indicate a noble quality. Therefore, the palm should not be without patterns: those with patterns are considered superior, while those without are considered lowly. Deep and fine patterns are auspicious, while coarse and shallow ones are considered inferior. The palm has three main lines: the upper one corresponds to heaven, symbolizing the ruler and the father, and is used to determine status; the middle one corresponds to humanity, symbolizing the virtuous and the foolish, and is used to discern wealth and poverty; the lower one corresponds to earth, symbolizing the subject and the mother, and is used to determine longevity and short life. If these three lines are bright, smooth, and clean without breaks, they indicate the appearance of fortune and honor.

縦理多者性亂而災，橫理多者性急而賤。□理直上貫指者百謀皆遂，亂理散出指縫者事事破散。紋細如亂絲者聰明美祿，紋粗如橫木者愚魯濁賤，紋如亂挫者一世貧苦，紋如撒糠者一世快樂。有穿錢紋、辨錢紋者主進資財，有端笏紋、揷笏紋者文官朝列。十指上紋如旋螺者榮貴，傍□如篣筐者破散。十指上橫紋三約者貴，破為奴婢。十指上紋有一鉤者賤，被驅使。

Those with many vertical lines on their palm are scattered in nature and prone to misfortune; those with many horizontal lines are impetuous and lowly. If the lines run straight upward into the fingers, all plans will succeed smoothly; if the lines scatter into the finger gaps, all affairs will break down. If the lines are fine like tangled threads, they are intelligent and blessed with good fortune; if the lines are thick like a crossbar, they are dull-witted and of low status; if the lines are like a ball of hemp, they will be poor all their life; if the lines are fine and evenly scattered like scattered husks, they will be happy all their life. Those with 'coin-thread' or 'coin-distinguishing' lines are destined for wealth. Those with 'staff-end' or 'staff-insert' lines will hold official positions in the court. If the fingerprint on the ten fingers resembles a spiral, it indicates honor and wealth; if the lines spread out like a basket or a sieve, it indicates misfortune. If there are three horizontal lines encircling the fingers, it signifies honor; if the lines are broken, one will become a servant. If there is only one hook-shaped line on the ten fingers, it indicates low status and being driven by others.

有逸紋者將相，有血紋者無印，有偃月紋、車輪紋者吉慶，有陰隲文、延壽紋者福，有印紋者貴，田紋富，井紋貴，十字者祿，有策紋上貫指名光萬國，有按劍紋而加權印者領軍四海，有法闗紋者□災逆而妨害，有夜義紋者下賤而愈窮。大凡紋雜主大好，而或義破者，皆為缺陷無成之相矣。

Those with "Yiwen" patterns may become officials and ministers. Those with "Xuewen" patterns will not receive official seals. Those with "Yan Yuwen" and "Chelunwen" patterns are auspicious. Those with "Yin Zhiwen" and "Yanshouwen" patterns are blessed. Those with "Yinwen" patterns are noble. Those with "Tianwen" patterns are wealthy. Those with "Jingwen" patterns are noble. Those with "Shuxiwen" patterns have official rank. Those with "Ce wen" patterns that extend upward into the fingers will be famous throughout the world. Those with "An Jianwen" patterns combined with the pattern of an official seal will command the armies of the four seas. Those with "Faguanwen" patterns will suffer many calamities, reversals, and hinder others. Those with "Yecha wen" patterns will be of low status and become increasingly poor. In general, although there are many patterns, if they are well matched, they indicate great good fortune. However, if the patterns conflict with each other, they indicate defects and failure in all endeavors.

手背之紋，其驗尚矣。故有五和之理：五者皆近指上兩莭者，謂之就紋，主天子之師；下莭一為公侯，中莭一為使相；無名指有者主卿監，小指有主朝郎，大指有主鉅富。手背五指皆橫文旋者，主封侯王；立理貫者，主拜將相。

The palm lines on the back of the hand are very accurate in their predictions. There is a principle called "Wu He" (Five Harmonies): if the five fingers have lines near the tips of the upper two joints, it is called "Jiu Wen" (lines close to the fingertips), indicating a destiny to become a teacher to the emperor. If the lines are on the next joint, it suggests a position as a marquis or duke; if on the middle joint, it indicates a role as a general or minister. If the ring finger has lines, it signifies a position as a high-ranking official; if the little finger has lines, it suggests a position as a court official. If the thumb has lines, it indicates great wealth. If there are horizontal lines winding around all five fingers on the back of the hand, it signifies becoming a marquis or king. If there are vertical lines running through all five fingers, it indicates a high official position as a general or minister.

手背食指之本，亦謂之明堂，有異紋黑痣子主才藝高貴；若成飛禽字體者，又為清顯之貴。大指本有橫紋者，謂之空谷紋，主寛裕無所不納，主大富。若有繞腕紋周旋不□者，謂之玉釧紋，主人敬愛；一紋二紋者主朝帝之榮，三紋以上者主翰□之貴。男女皆問其紋，須得周匝，若或斷者絶者，取證無驗矣。

On the root of the index finger on the back of the hand, also called the "Bright Hall," if there are strange patterns or black moles there, it indicates talent and nobility. If the pattern resembles a bird or forms a character, it signifies a distinguished and prosperous destiny. On the root of the thumb, if there is a horizontal line, it is called "Empty Valley Pattern," indicating a broad-minded and inclusive nature, and a great fortune. If there is a ring-shaped pattern around the wrist that is continuous, it is called "Jade Bracelet Pattern," indicating being loved and respected by others. One or two lines indicate honor of meeting the emperor, while three or more lines indicate noble status as a Hanlin scholar. Both men and women can have these patterns, but they must form a complete circle around the wrist; if they are broken or interrupted, they are not reliable for divination.

爪之為相，亦可擇其美惡，見其賢愚也。尖而長者聰明，堅而厚者壽，禿而麄者愚鈍，缺而落者病弱，色紅而瑩者主貴，色黃而薄者主賤，色青瑩者忠良之性，色白浄者閒逸之情。如桐葉者榮華，如半月者快樂，如甋瓦者伎巧，如板瓦者淳重，如尖鋒者聰俊，如皺石者愚下。

Fingernails can also be used for divination; their beauty or ugliness can reveal a person's virtue or ignorance. Long and pointed nails indicate intelligence, hard and thick nails indicate longevity, bald and coarse nails indicate dullness, and broken or easily falling nails indicate frailty and illness. Red and bright nails indicate nobility, yellow and thin nails indicate low status, green and glossy nails indicate loyalty and goodness, and white and clean nails indicate a peaceful and comfortable nature. Nail shapes like paulownia leaves indicate prosperity, like a half-moon indicate happiness, like a cylindrical tile indicate skillfulness, like a flat tile indicate solidity and stability, like a sharp tip indicate intelligence and elegance, and like cracked stone indicate ignorance and lowliness.

上載一身，下運百體，一為身之良馬，一為地之體象。故雖居其至下，而其功至大，是可別其妍醜而審其貴賤也。欲平而厚、正而長、膩而軟，乃富貴之相也；不可側而薄、橫而短，乃貧賤之質也。足下無紋理者下賤，足下有黒痣者二千石祿。雖大而薄者賤，雖厚而拘者貧賤。腳下城跟者分及子孫，腳下旋紋者名譽千里，腳下薄如板者貧愚，腳下凹容魚者富貴。

The foot is located above supporting the entire body and below conveying the limbs and bones: on one hand, it is like a fine horse, and on the other, it takes the form of the earth. Therefore, although it is at the lowest position, its function is great, so it must be distinguished in terms of beauty and ugliness, and its value must be examined. The foot should be flat and thick, straight and long, fine and soft; this is the appearance of wealth and nobility. It should not be crooked and thin, broad and short, which is the quality of poverty and low status. A foot without foot patterns is of low status; a foot with a black mole on the sole indicates a salary of two thousand stones. A foot that is large but thin is of low status; a foot that is thick but stiff and not flexible is of poor and low status. A heel thick and solid like a city foundation brings blessings to descendants; a sole with spiral patterns brings fame over a thousand miles; a sole thin like a board indicates poverty and ignorance; a foot sole concave enough to hold a fish indicates wealth and prosperity.

足纎長者忠良之貴，足指齊端者豪選之賢，足厚四寸者巨榮及富，足排三徳者兩省之權。大體貴人之足小而厚，賤人之足薄而大焉。足下細軟而多紋者貴相也，麄破而無紋者貧賤。足下有紋者二千石祿，足下有禽紋者八位之職，足下五指有五□紋者平生賢哲，足下有井紋者升朝之官，足下有錦繡紋者食祿萬鍾，足下有紋如花樹者橫財無數，足下有紋如剪刀者藏鏹鉅萬，足下有紋如人形者貴壓千官。有三□紋者福而祿，有螺紋者富而貴。兩小指無則是貧也，兩小指皆有謂之十螺紋，主性莭恡。十指皆無螺紋者多破散矣。

Those with slender and long feet are loyal and virtuous noblemen; those with straight and properly aligned toes are selected as heroes and capable men; those with thick foot arches reaching four inches are destined for great honor and wealth; those with the 'three virtues' patterns on their feet hold power in the Ministry of Works and the Secretariat. In general, the feet of noblemen are small and thick, while those of the lowly are thin and large. Those with soft and delicate soles and many patterns are signs of nobility, while those with rough and cracked soles and no patterns indicate poverty and low status. Those with a tortoise-shaped pattern on their soles will receive a salary equivalent to two thousand stones; those with bird-shaped patterns will hold an eighth-grade position. Those with five patterns on each of their five toes will be wise and virtuous throughout their lives; those with a 'well' pattern will hold a prestigious central government post; those with patterns resembling brocade will enjoy a salary of ten thousand measures of grain; those with patterns resembling flowers and trees will have endless wealth; those with patterns resembling scissors will have vast treasure; those with patterns resembling human forms will surpass a thousand officials in status. Those with three of a certain pattern will have both fortune and official rank; those with a spiral pattern (like a snail) will be wealthy and noble. Those without spiral patterns on both small toes will be poor and lowly; those with spiral patterns on both small toes are called 'ten spiral patterns,' indicating a nature that is frugal and stingy. Those without any spiral patterns on all ten toes will experience many losses and separations.

夫黑痣者，若山之生林木、地之出堆阜。山有美質則生善木以顯其秀，地積汙土則長惡阜以文其濁。是以萬物之理無所不然。故人之有美質也，則生竒痣以新其貴；生有濁質，則生惡痣以表其賤。故漢高祖左股有七十二黑子，則見帝王之瑞相也。凡黒痣生於顯處者多凶，生於隠處之中者多吉，故生面上者皆不利也。黒痣其色黑如墨、赤如朱善也；帶赤色者主口舌鬪競，帶白色者主憂刑，帶黃色者主遺忘失脫，此文理之辨相也。

A black mole is like trees growing on a mountain or hills rising from the ground. If a mountain has good geological conditions, it will grow beautiful trees to show its elegance; if the ground accumulates dirty soil, it will form ugly hills to reveal its turbidity. The principle applies to all things. Therefore, if a person has a noble nature, he will have extraordinary moles to show his nobility; if he is born with a turbid nature, he will have evil moles to indicate his low status. Hence, Emperor Gaozu of Han had seventy-two black moles on his left leg, which showed his auspicious signs as an emperor. Generally, black moles on prominent areas are often ominous, while those on hidden areas are often auspicious. Therefore, moles on the face are usually inauspicious. The color of a black mole, if black as ink or red as cinnabar, is considered a good mole; if it has a reddish hue, it indicates disputes and conflicts; if it has a white hue, it indicates worries and punishments; if it has a yellow hue, it indicates forgetfulness and losing things. This is the method of identifying auspiciousness based on the color and texture of moles.

生髮中者主富壽，近上者尤猛貴。額上有七星黑者主大貴。天中主妨父，天庭主妨母，司空妨父母，印堂心主貴，兩耳輪上主富，耳內主壽，頤上主財，眼胲上主作賊，山根上主克害，山根下主兵死，鼻側主病苦死，目上窮困多，眉中主富貴，唇上主吉利，鼻頭主妨害刀厄，鼻樑主蹇滯，人中主求婦易，口側聚財難，口中主酒食，舌上主虛言，唇下主破財，口角主失職，承漿主醉死。

A mole on the head indicates wealth and longevity, with those higher up indicating greater prestige and honor. Seven black moles arranged in a七星 pattern on the forehead indicate great fortune. A mole on the Heaven's position harms the father, on the forehead harms the mother, on the Si Kong position harms both parents; a mole in the official hall indicates high status. A mole on the earlobe indicates wealth, inside the ear indicates longevity. A mole on the lower jaw indicates wealth. A mole on the eyelid indicates involvement in theft. A mole on the mountain root indicates harming relatives. A mole below the mountain root indicates death by weapon. A mole on the side of the nose indicates illness and death. A mole on the eye indicates poverty. A mole on the eyebrow indicates wealth and honor. A mole on the lip indicates good fortune. A mole on the nose indicates obstacles and danger of a knife wound. A mole on the nose bridge indicates obstacles everywhere. A mole on the philtrum indicates an easy marriage. A mole on the side of the mouth indicates inability to retain wealth. A mole on the mouth indicates having food and drink. A mole on the tongue indicates false speech. A mole below the lip indicates financial loss. A mole on the corner of the mouth indicates losing position. A mole on the Chengjiang position indicates dying from drunkenness.

左廂主橫死，高廣二親妨克，陽尺主客死，輔角主兵死，邉地主外死，轉角主貧下，山林主蟲傷，虎角主軍門，刼門主弓箭死，青路主客道死，太陽主大婦吉，魚尾主井亡，奸門主刀殺，天井主水阨，□中主清慎，夫坐主□妻，長男主克長子，中男主克中兒，次男主克次兒，金匱主破散，書上主無職，學堂主無學，命門主火厄，僕使主為賤，嬰門主飢寒，小吏主貧薄，中堂主克妻，外宅主無屋，奴婢主妨奴，坑塹主落崖，陂池主溺水，匱上主客亡，三陽主縊死，盜部主奸竊，兩廚主乏食，祖宅主移屋，大海主水厄，年上主貧困，地閣主少田宅，牢獄主刑厄之災也。

A mole on the left side indicates a sudden death; on a high and broad area, it harms both parents; on the yang foot, it leads to death away from home; on the auxiliary angle, it results in death by weapons; on the border area, it causes death outside the home; on the corner, it leads to poverty and low status; on the mountains and forests, it causes death from venomous bites; on the tiger's horn, it indicates military affairs; on the劫门, it results in death by bow and arrow; on the blue road, it leads to death while traveling; on the sun, it benefits the wife; on the fish tail, it results in death in a well; on the奸门, it leads to death by knife; on the heavenly well, there is danger from water; on the某中, the person is honest and cautious (the original text is missing one character); on the husband's position, it harms the wife (the original text is missing one character); on the position of the eldest son, it harms the eldest son; on the position of the middle son, it harms the second son; on the position of the second son, it harms the youngest son; on the golden chest, it causes financial loss and separation; on the book, there is no official position; on the study, there is no knowledge; on the life gate, there is danger from fire; on the servant's position, it leads to becoming lowly; on the infant's gate, it causes hunger and cold; on the minor official's position, it leads to poverty; on the central hall, it harms the wife; on the outer house, there is no house; on the servant's position, it harms the servants; on the pit, it leads to falling from a cliff; on the pond, it causes drowning; on the chest, it leads to death away from home; on the three yang, it results in hanging; on the thief's section, it leads to committing theft and crime; on the two kitchens, there is lack of food; on the ancestral house, there is a need to move; on the great sea, there is danger from water; on the year, there is poverty; on the earth hall, there is little land and house; on the prison, there is punishment and calamity.

兩肘內近上謂之厄門，主病厄；兩肘近下謂壁，主富貴；兩肘後主富財，兩肘頭主災厄。兩臂肘屈交中謂之後收，近腕謂之前收，主伎巧。兩肘外謂之城社，主貴。兩腋下謂之金匱，主富；兩腋畔謂之絲堂，主蠶桑。兩曲池穴外謂之神亭，主邪妄；曲池穴裡大骨上謂之盜部，主被盜。兩臂外謂之厄門，主刀傷。兩掌中主富貴，兩手皆主才巧。

The area on the inner side of the elbows, upper part, is called "Ermen," and a mole there indicates illness and misfortune. The lower part of the inner side of the elbows is called "Bi," indicating wealth and prosperity. The area behind the elbows indicates wealth. The tip of the elbows indicates misfortune. The junction where the arms bend is called "Houshou," and the area near the wrist is called "Qianshou," and moles there indicate skill and cleverness. The outer side of the elbows is called "Chengshe," indicating nobility. The area under the armpits is called "Jinkui," indicating wealth. The area beside the armpits is called "Sitan," indicating benefits from silk and sericulture. The area outside the "Quchi" acupoint on the arms is called "Shenting," indicating wickedness and erratic behavior. The area inside the "Quchi" acupoint on the bone is called "Daobu," indicating theft. The outer side of the arms is called "Ermen," indicating cuts from knives. Moles on the palms indicate wealth and prosperity. Moles on both hands indicate talent and skill.

兩腿之上謂之福府，主驅使奴婢；兩腿後謂之得庭，主福徳旺相；兩曲膝後謂之財□，主牛馬六畜；兩胯骨上下謂之有威勢；兩膝上謂之玉府，主蓄財帛；兩肷刃骨上謂之勞源，主奔波勞苦；兩腳底謂之寳藏，主封侯伯；足指間謂之外庫，主多僕相也。

The two thighs above are called "Fufu," and a mole there indicates the ability to command servants. The back of the two legs is called "Deting," indicating abundant fortune and virtue. Behind the knees is called "Caimou" (the original text lacks one character), indicating prosperity of cattle and livestock. Moles on the upper and lower parts of the hips indicate authority and power. The knees are called "Yufu," indicating the accumulation of wealth. The sides of the waist and ribs are called "Laoyuan," indicating hard work and toil. The soles of the feet are called "Baozang," indicating the receipt of titles such as marquis. Between the toes is called "Wailu," indicating numerous attendants.

兩乳上謂之左右倉，主積財穀；兩乳中謂之男女宮，主宜男女；兩乳下謂之左右庫，主積金帛；兩乳間當心者謂之福□，主壽而樂。臍中謂之龍闗，主福智生貴子；臍下兩傍謂之左荒右野，主貴而樂。腹橫紋兩傍謂之逸堂，主性閒雅富貴快樂。咽喉下近上者謂之天柱，主得人提攜；近下者主傷死。項上謂之勢源，主有威權之吉。腦後骨上謂之壽堂，主多壽考。腰當中心謂之四大海，主守官邊庭不返而死。兩臂辨者主有財穀。

Above the two breasts is called "Left and Right Granaries," where a mole indicates the accumulation of wealth and grain; between the two breasts is called "Male and Female Palace," which is favorable for having children; below the two breasts is called "Left and Right Storehouses," indicating the accumulation of gold and silk; directly in the center of the breasts is called "Fuxiang" (the text is missing one character), indicating longevity and comfort. In the center of the navel is called "Long Gate," indicating good fortune and wisdom, and the ability to have noble children; on both sides of the navel is called "Left Wilderness and Right Wilds," indicating honor and comfort. On both sides of the horizontal abdominal markings is called "Yitang," indicating a refined and elegant disposition and wealth and happiness. Above the throat, near the top, is called "Tian Zhu," indicating receiving help from others; below it indicates injury and death. On the neck is called "Shiyuan," indicating good fortune of authority. On the top of the back of the head is called "Shoutang," indicating longevity. In the center of the waist is called "Four Great Seas," indicating serving as an official in distant regions and dying in office. Having distinct moles on the arms indicates having wealth and grain.

眼勢入天倉，眉清復更長。凖圓年壽起，法令貫頤堂。兩眉過耳聳，唇丹口四方。承漿朝地角，色正見神光。起背如披甲，眉清額又方。官髙名四海，萬古播忠良。又云：眉為華葢眼為星，華葢高兮眼貴明。地勢朝天乘歩穏，必當年少作公卿。

The eyes have a slanting energy reaching the Heavenly Granary, the eyebrows are clear and long; the bridge of the nose is round and smooth, the nose ridge is prominent, and the lines from the eyebrows to the chin are long and extend to the cheeks. The eyebrows are long, extending beyond the corners of the eyes, the ears are high, the lips are red and plump, and the mouth is square. The Chengjiang and Dige areas are aligned vertically, the complexion is upright and radiant with a divine glow. The back is prominent like wearing armor, the eyebrows are clear, and the forehead is square — such a person holds a high official position, is famous throughout the land, and is known as a loyal and virtuous official for generations. Another saying states: the eyebrows are the Huagai, and the eyes are the stars; if the Huagai is high, the stars are noble because they are bright. The lower part of the face, Dige, faces upward toward the upper part, Tianing. When walking, the steps are steady — such a person will certainly attain a high official position at a young age.

額廣而平，天庭不□，鼻隆而直，地闊不尖。瘦人有肩背，肥人神愈清，邊廣地廣，龍骨與虎骨相成，肉光滑，眉秀輕，凖完滿，蘭臺廷尉分明，耳貼肉而生，分明為五嶽朝正，口傍有肉起，不論肥瘦天倉不陷，骨隆而肉稱，色正而光，聲不論大小清圓不破，肩隆有背有胷，上長下短，手足龍虎相吞，目不論大小神藏不露，眼囊大而藏睛，神而不亂，厚而不俗，坐穏行輕。此乃兩府格也。

The forehead is broad and level, with no defects in the heavenly court. The nose bridge is prominent and straight, and the ground hall is wide and not sharp. Thin people should have shoulders and back, while fat people should have a more clear and bright spirit. The sides are wide, the ground hall is broad, and the dragon bones and tiger bones on the arms are well matched. The muscles are smooth and moist, the eyebrows are clear and light, the nose is full, and the lan tai and ting wei (the two sides of the nose) are distinct. The ears are close to the skin and grow properly, with the five mountains clearly defined and properly facing each other. There is flesh around the mouth, and regardless of being thin or fat, the heavenly granary is not sunken. The bones are prominent and the muscles match them, the complexion is proper and bright. The voice, whether loud or soft, should be clear and round without breaking. The shoulders are prominent, with thick back and thick chest. The upper body is long and the lower body is short. The dragon bones and tiger bones on the hands and feet are connected properly. The eyes, regardless of their size, should have spirit hidden inside rather than exposed. The eye bags are large and the eyeballs are contained, the spirit is calm and not scattered, the appearance is solid and not vulgar. Sitting is stable and walking is light. This is the 'Two Offices Pattern' (the appearance of officials in the Zhongshu and Chumier offices).

瘦人額廣，肥人額平，色正肉滑，髮細鬢清，目藏神而逺，天倉不□，鼻隆而直，地角不尖，瘦人肩背厚，肥人神愈清，邉廣地廣，龍骨與虎骨相成，君臣相稱，耳聳金匱平，眉輕清秀，色正而明。正郎格：瘦人色正，肥人不俗，精神隠蔵，鼻直口方，肩背豐隆，瘦人肩背不寒，肥人骨肉相稱，舉止自重。員郎格：面目神蔵而逺，額方骨聳，金匱方平，瘦人肩背不寒，肥人骨肉相稱，舉止貴氣自重。

The "Two Types of Officials" (the Hanlin Academy Scholar handles internal edicts, the Middle Office Attendant handles external edicts) have the following characteristics: a thin person has a broad forehead, while a plump person has a flat and even forehead; the complexion is upright and the muscles are smooth and moist; the hair is fine and the temples are clear; the eyes are hidden yet can see far; the Heavenly Granary is without defects (the original text is missing one character); the nose bridge is prominent and straight, and the ground angle is not sharp; a thin person has thick shoulders and back, while a plump person has a more refined appearance; the sides are wide and the ground hall is broad; the dragon bone and tiger bone are in harmony, with the ruler (bone) and subject (flesh) matching each other; the ears are high and the Golden Chest is full; the eyebrows are light and refined, and the complexion is upright and bright. The "Correct Official" type: a thin person has an upright complexion, while a plump person has an unordinary appearance; the spirit is contained; the nose is straight and the mouth is square; the shoulders and back are full; a thin person's shoulders and back are not thin and frail, while a plump person's bones and flesh are in harmony; the manner is natural and dignified. The "Junior Official" type: the face and spirit are contained yet can see far; the forehead is square and the bone structure is prominent; the Golden Chest is square and level; a thin person's shoulders and back are not thin and frail, while a plump person's bones and flesh are in harmony; the manner carries an inherent noble quality and is dignified.

耳聳大兼長，眉疎口四方。背隆如負物，胷起似昂蔵。鼻直兼圓凖，色老輔神光。三陽成不□，顴骨插天倉。手足如綿軟，雙絛壽帶長。不唯身主富，更定子孫昌。長壽祿：耳聳勢兼長，眉清口四方。額方分日月，眼不露神光。鼻直兼圓凖，頤方法令長。腦圓成玉枕，地閣輔承漿。牛項兼觀目，肩隆井灶蔵。骨剛過上壽，清德壽無疆。夭壽：眉促又相連，唇輕額又尖。鼻低橫有骨，頭細卻無肩。眼露還無壽，形寒不老年。額虧邉地窄，輪返耳朝前。色嫩兼生火，聲焦命豈延。眼光浮泛露，三十入黃泉。

The appearance of a wealthy and prosperous man: his ears are high, large, and long; his eyebrows are sparse and clear, and his mouth is square; his back is rounded as if carrying something, his chest is prominent with energy contained within; his nose is straight and his nose tip is round; his complexion is mature with a divine glow; the three yang (upper and lower parts of the eyes) are complete and intact (the original text is missing one character); his cheekbones extend to the heavenly granary; his hands and feet are soft like silk, and he has two long "longevity bands." Such a person not only attains wealth himself but can also determine the prosperity of his descendants. The appearance of longevity and official rank: his ears are high and long; his eyebrows are refined and clear, and his mouth is square; his forehead is square, and the sun and moon angles are distinct; his eyes are not exposed but contain a divine glow; his nose is straight and his nose tip is round; his lower jaw is square and his philtrum lines are long; his back of the head is round and forms a jade pillow bone; his ground hall and the chengjiang (the area below the chin) support each other; his neck is thick like a bull, his eyes are steady and calm; his shoulders are prominent, and the well and stove (the nostrils) are hidden; his bone structure is strong and robust, allowing him to live a long life, with high moral character and an endless lifespan. The appearance of a short life: his eyebrows are close together and the two eyebrows are connected; his lips are thin and his forehead is sharp; his nose is low and has horizontal bone ridges; his head is small but lacks broad shoulders; his eyes are protruding without a longevity appearance; his appearance is cold and thin, and he cannot live to old age; his forehead is deficient and the sides are narrow; his ear lobes are inverted and his ears lean forward; his complexion is floating and tender, with a red hue like fire; his voice is restless and anxious, how can his life be long? Those whose eyes have a floating and exposed glow will die by the age of thirty.

額小初年滯，神清色且牢。氣寒神自逺，勢怯卻威髙。廣顙終成器，頤完祿位髙。色黃雖未發，五嶽已相朝。莫道多迍滯，逢時自發苖。不唯官祿位，財帛自相招。先富後貧：額廣榮初主，神清色不牢。鼻髙無臉骨，肉薄卻聲焦。掌厚還筋露，臍深耳不朝。背雖如負物，胷薄不生毫。色嫩初主好，中年禍必招。君看今已富，終主自蕭條。

The appearance of someone who starts poor but becomes wealthy: his forehead is small, so he faces difficulties in his early years; but his spirit is clear and bright, his energy is solid and stable; his energy may be weak and cold, but his spirit is deep and far-reaching; his demeanor may seem timid, but his authority is high. A broad forehead eventually leads to success, and a full lower jaw indicates a high official position. Although his complexion is yellow and has not yet shown signs of prosperity, the five mountains already support each other. Do not say he will have many obstacles; when his time comes, he will naturally flourish— not only will he attain official rank, but wealth will also come naturally. The appearance of someone who starts rich but ends poor: his forehead is broad, so he enjoys prosperity in his early years; but his spirit is clear but his energy is not solid; his nose is high but his cheeks lack bone structure; his muscles are thin and his voice is restless; his palms are thick but his veins are exposed; his navel is deep but his ears do not support each other; his back is thick like carrying something, but his chest is thin and lacks hair. His complexion is light and tender, his early years are prosperous, but he will certainly face misfortune in middle age. You may see him rich now, but eventually he will decline.

眼睛露黑白分明不為露，鼻露竅山根正不為露，口露齒唇不褰不為露，耳反輪貼肉生不為露。又云：一露二露，有裩無袴；露齒結喉，身不自由。鷺鷥類鶴，終是不足。更□骨法形氣決之。

There are four kinds of "lu" that are actually not true lu: although the eyes are prominent, if the black and white parts are clearly defined, it is not considered lu; although the nostrils are exposed, if the bridge of the nose is straight, it is not considered lu; although the teeth are shown, if the lips do not lift up, it is not considered lu; although the earlobe is turned out, if the ears are attached closely to the skin, it is not considered lu. Another saying is that true lu signs, if there is one or two places of lu, the person will be poor, "having underwear but no long pants"; if the teeth are exposed and the Adam's apple is prominent, the person will have no control over their life. Although the heron is similar to the crane, it is still insufficient. In addition, one must also combine bone structure, appearance, and complexion to judge (the original text is missing one character).

上停長者大吉昌，中停長者近君王，下停長者皆庸俗，逺走他方主不良。又云：身三停相稱及上下勻稠，則為富貴之人也。上長下短，背聳三山，則為公卿之位；上短下長，腰身怯薄，一生奔走貧苦之輩矣。

The upper part (forehead) being long brings great fortune and prosperity. The middle part (from eyebrows to nose) being long indicates the ability to be close to the king. The lower part (from nose to chin) being long usually suggests commonness, and even if one travels far, the outcome is not good. Another saying states that if the three parts of the body are proportionate and evenly solid and full, then one is destined for wealth and honor. If the upper body is long and the lower body is short, with three bumps on the back like three mountains, one will hold a high official position. If the upper body is short and the lower body is long, with a weak and thin waist, one will be a poor and hardworking person all their life.

五大之形：一頭大，二眼大，三腹大，四耳大，五口大。五大者須得生成無缺陷，則主富貴矣；或頭大而無角，眼大而昏濁，腹大而不圓垂，耳大而無輪廓，口大而唇薄，則反主貧賤也。八大：八大者，眼雖大昏且濁，鼻雖大梁柱弱，口雖大兩垂角，耳雖大門孔薄，頭雖大無骨著，聲雖大宮商虧，面雖大薄卻皮，身雖大停不齊。已上八者如不相應者，反為貧賤人也。

The "Five Greats" refer to: first, a large head; second, large eyes; third, a large abdomen; fourth, large ears; fifth, a large mouth. These five features must be well-formed without defects to indicate wealth and prosperity. If the head is large but lacks bone structure and horns, the eyes are large but dull, the abdomen is large but not round and hanging down, the ears are large but lack definition, or the mouth is large but the lips are thin, then these traits indicate poverty and low status. The "Eight Greats" refer to: eyes that are large but dull; a nose that is large but with weak bridge; a mouth that is large but with drooping corners; ears that are large but with thin earlobes; a head that is large but lacks supporting bone structure; a voice that is loud but lacks musical tone; a face that is large but with thin skin and flesh; a body that is large but with uneven proportions in the upper, middle, and lower sections. If these eight features are not harmonious, they indicate a person of low status and poverty.

五小之形：一頭小，二眼小，三腹小，四耳小，五口小。若五者端正無缺陷而俱小者，乃貴相也；其或三四小而一二大者，則主應貧賤。若夫頭小而有角，眼小而清秀，腹小而圓垂，耳小而輪廓成，口小而唇齒正，則反貴人也。八小：眼雖小秀且長，鼻雖小樑柱直，口雖小稜且方，耳雖小堅且圓，頦雖小平且正，聲雖小宮且商，面雖小清且朗，身雖小正且齊。已上八者有如相應端美者，反為富貴之人也。

The forms of the "five small" features: first, a small head; second, small eyes; third, a small abdomen; fourth, small ears; fifth, a small mouth. If these five parts are all properly formed without defects and are small, it indicates a noble appearance. However, if three or four of them are small while one or two are large, it suggests a humble and lowly fate. As for a small head but with bone structure and angles, small eyes but clear and refined, a small abdomen but round and hanging down, small ears but with complete contours, and a small mouth but with properly aligned lips and teeth, these characteristics are actually signs of nobility. The "eight small" features refer to: small eyes but clear and long, a small nose but with a straight bridge, a small mouth but with distinct and square lip edges, small ears but firm and round, a small lower jaw but flat and even, a small voice but with the harmony of palace and palace tones, a small face but clear and bright, and a small body but upright and well-proportioned. If these eight features are all properly coordinated and beautiful, they indicate a person of wealth and status.

六賤者：額角缺陷天中薄下為一賤，背胷俱薄為二賤，音聲雌散為三賤，耳目斜視為四賤，鼻曲低塌為五賤，目無光彩為六賤。有此六賤者，主為供役也。六極：六極者，身大頭小為一極，男主妨婦，女主妨夫；額狹面小為二極，不得父母之力；目小為三極，主無見識，又主不得朋友力；耳小為四極，主壽命短促；鼻小為五極，主無爵祿，有官亦多失位；口小為六極，主飢寒。犯此六極者，乃寒賤之人也。

The "Six Disadvantages" are: having a defect on the forehead, a low and narrow middle part of the face pointing downward, is the first disadvantage; being thin on both chest and back, is the second disadvantage; having a voice that is sharp, thin, scattered, and like a woman's voice, is the third disadvantage; having eyes and ears that are slanted and not straight, is the fourth disadvantage; having a bent and low nose bridge, is the fifth disadvantage; and having dull eyes without luster, is the sixth disadvantage. Those who have these six disadvantages are destined to serve others in hard labor. The "Six Extremes" are: having a large body but a small head, is the first extreme; for men, it harms their wife, for women, it harms their husband; having a narrow forehead and a small face, is the second extreme; one cannot receive support from parents; having small eyes, is the third extreme; one lacks wisdom and cannot gain the support of friends; having small ears, is the fourth extreme; one has a short lifespan; having a small nose, is the fifth extreme; one lacks rank and honor, even if one becomes an official, one often loses the position; having a small mouth, is the sixth extreme; one suffers from hunger and cold. Those who have these six extremes are considered lowly and humble people.

六惡者：一曰羊睛直視，主性不仁，常懐毒害；二曰唇不掩齒，主性不和，難共交往；三曰結喉，主妨妻殺子，多招災厄；四曰頭小，主貧而夭；五曰三停不正，主貧而賤；六曰定立如走，主奔波寒苦。有此六惡，不可與同處矣。

The six evils are: the first is a sheep's eye looking straight ahead, indicating a cruel nature and a constant heart full of poison and harm; the second is lips that cannot cover the teeth, indicating an uncooperative disposition and difficulty in getting along with others; the third is a prominent Adam's apple, indicating harm to wife and children, and frequent misfortunes; the fourth is a small head, indicating poverty and a short life; the fifth is an uneven face shape, indicating poverty and low status; the sixth is a body that still seems to be moving even when standing still, indicating a life of constant hardship and toil. Those who possess these six evils should not be associated with.

兩眼如離舎，唇褰鼻凖尖。髮麄眉又重，骨弱下垂肩。卓立如寒勢，頭低歩縱前。三陽低小小，妻室愈難全。色嫩多財破，聲雌沒谷田。六親難偶合，晚歲定孤眠。相無兄弟：耳反家門破，頤尖兄弟孤。假饒三兩個，譬似不如無。孤獨無妻：人生孤獨為何如？骨頬高兮氣不和。更兼魚尾枯無肉，妻子宮中似有磨。帶殺格：兩眼如狼目，眉昂勢似侵。神凶兼外射，笑語卻生嗔。舉止如鷹坐，戈鉞生掌紋。色輕兼帶火，聲大返雌音。鼻凖尖無信，斜窺定有刑。須知三角眼，法死不須論。

A man's appearance indicating he will harm his descendants: his eyes look as if they are each leaving their home, not looking at each other; his upper lip is raised, and his nose is sharp and narrow; his hair is coarse and hard, while his eyebrows are thick; his bone structure is weak and his shoulders hang down; when standing, he appears lonely and cold; when walking, his head is low but his steps rush forward; the "Three Yang" (the area under the eyes representing children) is low, narrow, and sunken, making it hard to keep a wife; if his complexion is light and tender, he will often lose money; if his voice is sharp and feminine, he will lose his property; his six relations are not harmonious, and in his old age he will certainly live alone. The appearance of having no brothers: the outer part of the ears is turned outward, indicating a broken family; a sharp and narrow chin shows that brothers are lonely; even if there are two or three brothers, they are as if there are none. The appearance of being lonely and without a wife: what does it mean to be lonely in life? It means the cheekbones are high but the breath is unbalanced; additionally, the corners of the eyes (the eye tails) are dry and lack flesh, and the area representing the wife is as if it has been worn away. The appearance of being dangerous: the eyes look like a wolf's eyes, the eyebrows are raised and the gaze is fierce; the expression is fierce and the eyes look outward; he suddenly becomes angry while laughing and talking; his movements are like an eagle crouching; there are shapes of swords and axes in his palm lines; his complexion is light and red; his voice is loud but has a feminine sharpness; a sharp and narrow nose indicates a lack of integrity; someone who looks sideways is sure to suffer punishment. Also, those with a triangular eye will certainly be executed and die, which needs no further explanation.

頭雖圓折腰肢，額雖廣尖卻頤，骨雖峻皮卻麄，鼻雖厚柱樑低，髮雖黑麄且濃，眼雖長眉且蹙，背雖隆手如枝，胷雖闊背成坑，舌雖紅口吹火，唇雖方齒不齊，腰雖厚行如馳，腳雖厚麄無紋，身雖大聲音細，面雖白身麄黑，肉雖豐結卻喉，面雖短眼卻長，氣雖清行步欹，語雖和神似痴，色雖明視東西，坐雖正食淋漓。行止二十種，皆有折除。惡善相雜，若失相者，或富則夭，或貧則壽，或貴則貧，或先富後貧，或先貴後賤，宜精察而裁之。

There are twenty signs to discern beauty and ugliness in appearance: although the head is round, the waist is bent; although the forehead is broad, the lower jaw is sharp; although the bones are prominent, the skin is rough; although the nose is thick, the bridge is low; although the hair is black, it is also coarse and thick; although the eyes are long, the eyebrows are tightly furrowed; although the back is prominent, the hands are thin like branches; although the chest is broad, the back is sunken; although the tongue is red and moist, the mouth is small and curled; although the lips are square, the teeth are not even; although the waist is thick, the gait is like running; although the feet are thick, they are rough and have no patterns; although the body is tall, the voice is thin; although the face is clean, the body is coarse and dark; although the flesh is full, there is a prominent Adam's apple; although the face is short, the eyes are long; although the breath is clear, the gait is crooked; although the speech is amiable, the expression is呆滞; although the complexion is bright, the eyes look around; although the sitting posture is upright, the eating manner is messy and sloppy. Among these twenty signs, there is one good feature and one defect. When good and bad features are mixed and not in harmony, the person may be rich but short-lived, or poor but long-lived, or noble but poor, or rich first then poor, or noble first then lowly. One should carefully examine and make a careful judgment.

一陰一陽，其道不可亂；一剛一柔，其道不可易。確然處乎上者天也，隤然處乎下者地也。天以剛健為地道以柔和為徳，是天地之常儀、乾坤之大理也。且人生也，稟陰稟陽，分柔分剛。男資純陽之質也，故其體剛而用健；女受純陰之形也，故其體柔而用弱。若夫男子者形反柔而懦、性反雌而弱，女人者形反剛而勇、性反雄而暴，皆非得中正和平之美，是得差忒鬱勃之氣也。故女體性柔和、儀貌秀媚者，富貴貞潔之良；心性剛暴、形質雄惡者，貧賤凶災之兆也。略舉此見女人之大概也。

Yin and Yang are the fundamental principles that must not be disturbed; the balance of strength and softness must not be altered. The strong and vigorous is heaven, and the gentle and yielding is earth. Heaven has the virtue of strength and vigor, while earth has the virtue of gentleness and softness. This is the regular pattern of heaven and earth, the great principle of the trigrams Qian (Heaven) and Kun (Earth). When humans are born, they receive the energies of Yin and Yang, which differentiate into strength and softness. Men, drawing from the pure essence of Yang, have strong bodies and active actions; women, receiving the pure form of Yin, have gentle natures and soft actions. If a man appears weak and timid in appearance and temperament, or a woman appears strong and fierce in appearance and temperament, then they are not of the balanced and harmonious qualities, but have received distorted and blocked energies. Therefore, a woman with a gentle nature and graceful appearance is a sign of wealth, virtue, and purity; while a woman with a fierce temper and strong, ugly appearance is a sign of poverty, low status, and calamity. Briefly mentioning these points, we can see the general characteristics of female physiognomy.

頭圓額平為一善，骨細肉滑為二善，髮黑唇紅為三善，眼大眉秀為四善，指纎掌軟紋如亂□為五善，語聲小圓清如流泉為六善，笑不見睛口不露齒為七善，行步詳緩坐臥端雅為八善，神氣清媚皮膚香潔為九善。女人有此九善，為邑封之貴也。

A woman possesses the "Nine Virtues": a round head and flat forehead is the first virtue; delicate bones and smooth skin is the second; black hair and red lips is the third; large eyes and beautiful eyebrows is the fourth; slender fingers, soft palms with fine, tangled palm lines is the fifth; a soft, clear voice like flowing spring water is the sixth; not squinting when smiling and not showing teeth when speaking is the seventh; walking calmly and sitting or lying with grace and dignity is the eighth; a clear and approachable spirit and clean, fragrant skin is the ninth. A woman who possesses these nine virtues is considered a noble lady worthy of being granted a fief.

蠅面為一惡，主妨夫；結喉為二惡，主招橫禍；蓬頭為三惡，主下賤；蛇行雀步為四惡，主貧賤；眉逆而交為五惡，主窮下妨克；鼻上生勾紋為六惡，主妨克招厄；目露四白為七惡，主毒害兇狡；雄聲為八惡，主剛暴再嫁；旋毛生鬢為九惡，主頑賤克子。女人有此九惡，不可同居矣。

A woman has nine evils: first, her face is like a fly, small, coarse, and ugly, which causes harm to her husband; second, her Adam's apple is prominent, which brings unexpected misfortune; third, her hair is messy, which indicates low status; fourth, she walks like a snake crawling or a quail jumping, which leads to poverty and low status; fifth, her eyebrows grow in the opposite direction and the two eyebrows meet, which brings poverty, low status, and harm to relatives; sixth, there is a hook-shaped mark on her nose bridge, which causes harm and brings calamity; seventh, her eyes show white all around, which indicates wickedness and cruelty; eighth, her voice is rough and masculine, which indicates a fierce and violent nature and a tendency to remarry; ninth, there are spiral hairs at her temples, which indicates stubbornness, low status, and harm to children. A woman with these nine evils should not be lived with.

龍角纎纎細起直入髮際者后妃，天中印堂有肉環者后妃，微者夫人，伏犀隠隠而起者郡主，牛角虎角輔角隠□皆起涉人額者並主將帥夫人。頭圓項短者主富，額平而方者主貴，眉長而秀者賢婦，眼秀而清者貴合，鼻直如削者貴而多壽，眉分八字者性和而福，口細有稜者令婦，舌如蓮花者淑質，唇如硃砂者令妻，齒如石榴者命婦。

The appearance of a virtuous and noble woman: those with delicate and prominent dragon-like bones rising straight to the hairline are concubines of the emperor; those with fleshly prominences on the heavenly middle and imprint hall are also concubines of the emperor, while those slightly inferior are noble ladies; those with faintly prominent rhino bones are princesses; those with cow horns, tiger horns, and auxiliary horns faintly prominent and running across the forehead (the original text is missing one character) are all destined to be wives of generals. A round head and short neck indicate wealth; a flat and square forehead indicates nobility; long and elegant eyebrows indicate a virtuous wife; clear and bright eyes are suitable for a nobleman; a straight nose like a knife cut indicates both nobility and longevity; eyebrows spread apart like the character 'eight' indicate a gentle and fortunate nature; a small mouth with distinct lip edges indicates a good wife; a tongue shaped like a lotus indicates a refined and virtuous nature; lips red like cinnabar indicate a good wife; teeth as neat and white as pomegranate seeds indicate a noble lady.

人中深又直者多子，目下潤澤宜兒，耳紅而圓者貴婦，耳成輪廓者賢富，左耳厚者先生男，右耳厚者先生女，唇多紋理者多子，頤生重頷者富豪，髮青黑如細絲者貴婦，掌紅如綿者邑封，骨細而肉膩者貴質，肉潔體香者令相，性緩氣柔者福壽，神靜色安者貞潔，笑而閉目者和美，行而詳緩者淑麗，掌中足底生黑痣者貴而益夫，腋下乳間生旋毛者善生貴子矣。

A deep and straight line in the middle of the face indicates many children. A moist and lustrous area around the eyes is auspicious for having sons and daughters. Ears that are red and round indicate a noble woman. Ears with complete contours suggest a woman who is virtuous and wealthy. A thick left ear indicates giving birth to a son, while a thick right ear indicates giving birth to a daughter. Many lines on the lips suggest many children. A double chin on the lower jaw indicates wealth. Black, fine, and silky hair indicates a noble woman. A red and soft palm like silk suggests receiving a fiefdom. Fine bones and delicate muscles indicate a noble constitution. Clean skin with a pleasant fragrance is a good appearance. A calm temperament and gentle breath indicate good fortune and longevity. A quiet expression and harmonious complexion indicate chastity. A gentle smile with slightly closed eyes indicates a harmonious and beautiful nature. Walking calmly and slowly indicates a refined and graceful woman. Black moles on the palm and soles indicate both nobility and benefit to the husband. Hair whorls under the armpits and between the breasts indicate a talent for bearing noble children.

頭尖者下賤，額狹者貧厄，額角有旋毛者再嫁惡死，額狹而髮垂者貧窮災禍，髮卷攣及赤黃者窮下，鬢蓬枯燥而麤硬者厄惡，眉麤濃而逆生者妨夫產阨，眉薄散而頭交者重嫁害子，目露而白者妨夫，目深而偷視者奸私克害，目下有壅肉者死厄克兒，赤縷貫睛者產難，目生三角者□惡，目大而平滿者滛邪，瞻視不正瞳子橫者外情。

The inferior and evil characteristics of a woman's face: a sharp head shape indicates low status; a narrow forehead signifies poverty and misfortune; having spiral hairs on the temples indicates a need to remarry and a dangerous death; a narrow forehead with low hair indicates poverty and many calamities; curly or red and yellow hair indicates poverty and low status; disheveled, dry, and coarse hair indicates many misfortunes and evils; thick and coarse eyebrows growing in the wrong direction will harm the husband and cause difficult childbirth; sparse and scattered eyebrows with the two eyebrows meeting indicate a need to remarry and harm the children; protruding eyes with a lot of white sclera will harm the husband; deep eye sockets with a tendency to look at others indicate secret relationships and harm to relatives; swollen flesh beneath the eyes indicates death and harm to children; red threads passing through the pupil indicate difficult childbirth; eyes with a triangular shape arevicious (evil); large eyes with flat and full eyelids indicate淫邪 (lewdness); looking at people with improper gaze and crooked pupils indicate a mind set on infidelity.

鼻陷孔露者貧下剋夫，鼻尖曲者狠毒貧賤，人中平狹者無子，兩頭頬高危者□暴，口如吹火孤孀，口如一撮者貧賤，口大而綽者窮當三嫁，口薄而尖者心懷毀謗，唇薄如一字者下賤毒性，唇起如龍觜者剋夫惡死，唇褰齒露者妨害壽夭，唇青舌黑者滛穢下賤，耳反而垂者妨夫害子，目小黧黑者命短窮困。

A flattened nose with the nostrils exposed indicates poverty, low status, and a tendency to harm one's husband. A bent nose tip suggests cruelty and poverty. A flat and narrow philtrum indicates childlessness. High and sharp cheekbones suggest a violent and fierce nature. A mouth puckered as if blowing fire indicates being an orphan or a widow. A very small mouth suggests poverty. A large and slack mouth indicates poverty and a fate of marrying three times. Thin and pointed lips suggest a constant desire to slander others. Lips thin and flat like a horizontal line indicate low status and a malicious heart. Lips raised high like a dragon's mouth indicate harming one's husband and a violent death. Lips upturned with teeth exposed harm relatives and lead to a short life. Pale blue lips and black tongue indicate immoral and low behavior. Ears that are flapped outward and drooping harm the husband and children. Small eyes with dark yellow color indicate a short life and poverty.

面橫生拳骨者不良害夫，蠅生麻□者孤窮克子，面凸而額窄者貧下，頦尖而鼻綽者賤苦，項薄似馬面者妨夫，項長結喉者自害，手短而指禿者下賤貧苦，足闊而腳薄者窮寒奔波，徧體生麄毛者性頑孤寡，兩腋下生硬毫者身賤而下，肉粗骨硬者一生寒賤，皮薄而氣臭者百年窮苦，聲雄而大者妨夫不良，聲小而破者無財多破也。

A person with large knuckles on the face has a bad heart and harms their husband; someone with freckles and spots on the face is lonely and harms their children; a person with a prominent face and narrow forehead is poor and of low status; someone with a sharp chin and a weak nose is of low status and suffers hardship; a person with a thin and thin neck and a long face resembling a horse face harms their husband; someone with a long neck and a prominent Adam's apple harms themselves; a person with short hands and bald fingers is of low status and poor; someone with broad feet and thin foot arches is poor and has to travel often; someone with coarse body hair has a stubborn nature and is lonely and isolated; someone with hard hair under the armpits is of low status; a person with coarse muscles and hard bones is of low status all their life; someone with thin skin and a bad body odor is poor all their life; someone with a loud and strong voice harms their husband and has a bad heart; someone with a weak and scattered voice has no money and suffers repeated misfortunes.

掩口笑者外情，搖膝坐者偷濫，乳頭小狹者無子無財，乳頭小白者絶子絶貴，胷高臀凸者一生為婢，腰折而項癭者百年孤苦，行如馬奔者妨夫下賤，行如馬跳者奔波窮類，色赤而燥者性暴妨害，氣濁而神昏者主多災死，目下有羅紋者殺夫害子，目下有立理者孤孀無嗣，額多橫文者貧苦妨害，臂如橫紋理者少寡無子，目上斜交者嫁必私逃，井灶有紋者娶必害夫，有釣理者淫盜妨夫，有立理者惡死，人中有橫紋者害殺夫十餘。女人之相與男無逺，更以前諸男子相一一推之，貴賤吉凶可自明矣。

A woman who covers her mouth with her hand while laughing may be unfaithful; one who sits with her legs shaking may be promiscuous; a woman with small and narrow nipples may have no children or wealth; one with small and pale nipples may have no children and no honor; a woman with a high chest and prominent buttocks may be a servant all her life; one with a bent waist and a lump on her neck may be lonely and suffer all her life; a woman who walks like a horse running may harm her husband and be of low status; one who walks like a horse leaping may be hardworking and poor; a woman with red and dry complexion may be fierce-tempered and harmful to others; one with turbid complexion and dull eyes may suffer many misfortunes and die early. If there are net-like patterns on the eyes, she may kill her husband and children; if there are vertical patterns on the eyes, she may be childless and lonely; if there are many horizontal lines on the forehead, she may be poor and harmful to relatives; if there are horizontal lines on the arms, she may become a widow young and childless; if there are diagonal lines crossing on the eyes, she will certainly run away after marriage; if there are patterns on the 「well and stove」 (nostrils), marrying her will harm her husband; if there are hook-shaped patterns, she may be淫乱 and steal and harm her husband; if there are vertical patterns, she may die violently; if there are horizontal patterns on the face, she may kill ten husbands. In general, the features of women and men are not very different. If we apply the previous descriptions of male physiognomy one by one, we can naturally understand their fortune and misfortune.

鼻直如懸膽，唇方口似胚。眉疎並眼秀，齒白更方頤。耳聳垂珠軟，神和色又怡。額方分日月，體白潤香肌。坐穏如山立，神嚴不去卑。莫言當自貴，更主子孫竒。女貧賤：額窄又髙眉，唇掀口不齊。面輕身鐡硬，件薄更無威。耳小垂珠淺，鬈毛鼻骨低。哭形須再嫁，鬼臉定無兒。淫光生眼角，嫉妬更奸欺。莫言今受困，晚歲更覊恓。婦人孤獨：婦人眼下肉常無，不殺三夫殺兩夫。見人掩口笑不□，愛逐行人半夜逋。

The appearance of a woman who will be wealthy: her nose bridge is straight and prominent like a hanging jade bead, her lips are square and her mouth shape resembles an unopened flower bud; her eyebrows are sparse and clear, her eyes are refined and elegant, her teeth are white and her lower jaw is square; her ears are high and her earlobes are soft, her expression is harmonious and her complexion is pleasant; her forehead is square, her cheekbones are clearly defined, her skin is white, smooth, and fragrant; she sits steady as a mountain, her expression is solemn without being humble. Not only will she herself be prominent and noble, but she will also have extraordinary descendants. The appearance of a poor and lowly woman: her forehead is narrow and her eyebrows are high, her lips are upturned and her mouth shape is irregular; her face is thin and her body is stiff like iron, her figure is frail and she lacks dignity; her ears are small and her earlobes are shallow, her hair is curly and her nose bridge is low; if she has a sorrowful expression, she will certainly remarry, if her face resembles a ghost, she will certainly have no children; her eyes have a lustful gleam, she is jealous, cunning, and deceitful. Not only is she currently in hardship, but in her old age she will be even more destitute and pitiful. The appearance of a lonely woman: a woman's eyes are always hollow, she will certainly cause the death of two husbands, even if she does not die three; she constantly covers her mouth and laughs uncontrollably when meeting people (the original text is missing one character), she is accustomed to chasing strangers and running away at night.