Gongdu's Methods of Physiognomy, Upper Volume, Chapter One

公篤曰：相法一術，由來久矣，為中國一種專藝，人人皆可研究。故聖人有「遊於藝」之說，又云「雖小道，必有可觀」。大用則為風雲龍虎之機，小用則為涉身處世之益。查相術始於軒轅，為風后氏立法，故名風鑑。維則東周時有唐學、卻雍、稀疵各相法，而專家尤多，其中包括治亂興亡、天道氣候、人情社會各學，術簡味深，未可輕視也。

Gong Du said: The study of physiognomy has a long history and is a specialized skill in China, which everyone can study. Therefore, Confucius said "to wander in the arts" and also said "even small doctrines must have something worth observing." When used on a grand scale, it is a means to understand the changes of clouds, winds, dragons, and tigers; when used on a smaller scale, it is a benefit for personal conduct and social interaction. Investigating the origin of physiognomy, it began with the Yellow Emperor, and was established as a system by his minister Feng Hou, hence it is also called "Feng Jian." By the Eastern Zhou period, there were already various schools of physiognomy such as Tang Xue, Que Yong, and Xi Ci, with many specialized experts. Among them, there are various disciplines including the governance of the state, the way of heaven and earth, and human emotions and society. Its rules are simple yet profound, and should not be looked down upon.

自秦氐火焚各書之後，世無傳本。如漢之許負、管駱，唐之李淳風、一行禪師，皆無書籍可考。五代，達摩復入中國，始立五來相法，麻衣宗之，希夷繼之，以及《柳莊》《水鏡》《衡真》《鐵關刀》《大清鑑》等，先後共七十餘家，各有見解之不同，而亦有偏陋之拘執。其術雖微，其用甚大，茲將考證有益者如下。

Since the Qin dynasty burned the books, the art of physiognomy has left no surviving texts. Figures like Xu Fu and Guan Lu of the Han dynasty, and Li Chunfeng and Yixing of the Tang dynasty, are only remembered by name, with no books available for reference. It was not until the Five Dynasties period that Bodhidharma re-entered China and established the "Five Coming Physiognomy." The Hemp-Robed Daoist regarded it as the main tradition, which was later passed down by Chen Tuan, the Recluse. After that, there emerged works such as "Liu Zhuang," "Shui Jing," "Heng Zhen," "Tie Guan Dao," and "Da Qing Jian," making a total of about seventy schools. Each school had its own views, some of which were narrow-minded and rigid. Though this art appears subtle, its practical use is great. Now I will list examples that have been verified to be beneficial.

東周時，吳王有四子：長曰闔閭，次曰夷昧，三曰姬光，四曰季扎。四子中惟季扎最賢，惟姬光最霸，兼其子慶忌勇悍擁兵。吳王薨，序長則闔閭應承位，序賢則季扎應承位，姬光特強自立。闔閭不平，又不能與之爭，於是禮賢下士，又恐不得真材，特聘唐舉以鑑別之。吹蕭乞食之伍員，唐舉薦之也；草廬隱居之孫武，唐舉師之也。繼而霸吳滅楚，知人之益也。

During the Eastern Zhou period, King Wu of Wu had four sons: the eldest named Huo Lu, the second Yi Mei, the third Ji Guang, and the fourth Ji Zha. Among them, Ji Zha was the most virtuous, Ji Guang had the most formidable strength, and Ji Guang's son Qing Ji was brave and fierce, holding a large military force. After King Wu's death, according to the order of birth, Huo Lu should have succeeded, but according to virtue, Ji Zha should have been the heir. However, Ji Guang, relying on his strength, claimed the throne for himself. Huo Lu felt wronged but could not compete with him, so he began to attract talented people by showing respect and courtesy. Yet he was afraid he would not find truly capable individuals, so he specially hired the famous oracle of physiognomy, Tang Ju, to identify talent. The man who played the flute and begged for food in the market of Wu, Wu Zixu, was recommended by Tang Ju. The man who lived in seclusion in a thatched cottage, Sun Wu, was taken as a teacher by Tang Ju and introduced to Huo Lu. Later, Huo Lu eventually became the hegemon of Wu and conquered the state of Chu. This shows the benefit of recognizing talent. According to official history, Prince Guang was actually Huo Lu, but in this text, the account differs from historical records, as the author followed the old tradition.

紀漢時，諸葛武侯拔長沙，黃忠、魏延來降，黃忠付以兵柄，魏延即令就刑。先主問之曰：「延無罪，何以見殺？」武侯對曰：「此人狼項豺聲，腦後聳骨，上大下小，必叛無疑，故殺之以絕後患。」先主曰：「殺降將、拒來者，不足以收人心，不如示恩以赦之。」武侯誥誡曰：「以後務宜忠勤王室。」後侯六出祁山，卒於五丈原，延因爭功奪柩而叛，幸侯早伏馬岱以誅之，否則蜀漠早危，此知人之益也。

Recorded events from the Han dynasty: Zhuge Liang, the military strategist, captured Changsha, and Huang Zhong and Wei Yan came to surrender. Zhuge Liang gave the military command to Huang Zhong, but ordered Wei Yan to be taken out and executed. Liu Bei asked him, "Wei Yan has done no wrong, why should you kill him?" Zhuge Liang replied, "This man has the appearance of a 'wolf neck and jackal voice.' His neck is thin and stretches forward like a wolf's, his voice is harsh like a jackal's, and he has a protruding bone at the back of his head. His head is large at the top and small at the bottom. He will certainly rebel in the future. Therefore, I must kill him first to eliminate the danger." Liu Bei said, "To kill a surrendered general and reject those who come to submit is not conducive to gathering the hearts of people. It would be better to show mercy and pardon him." Zhuge Liang then warned Wei Yan, "In the future, you must be loyal and serve the royal house diligently." Later, when Zhuge Liang made six expeditions to Qishan and died at Wuzhangyuan, Wei Yan indeed rebelled by fighting for merit and seizing the coffin. Fortunately, Zhuge Liang had secretly stationed Ma Dai to ambush and kill him, otherwise Shu Han would have been in great danger. This is the benefit of knowing people well.

唐天寶時，郭子儀為步卒，隸哥舒翰，犯罪就刑。李白過訪見之，其格魁梧，鼻如懸坦，額如覆肝，嘆曰：「此國家柱石，安可輕棄之。」遂往見哥舒翰而贖其罪。後平安祿山之亂而安唐室，封汾陽侯。後白招讒嫉，皆汾陽極力保全而未罹禍。其一舉手之勞，而公私均受益，亦知人之益也。

During the Tianbao period of the Tang dynasty, Guo Ziyi was still a common soldier under the command of Geshu Han, and he had committed a crime and was about to be punished. Li Bai happened to pass by and visited him. Seeing Guo Ziyi's robust physique, with a nose resembling a hanging gallbladder and a forehead like an inverted liver, Li Bai exclaimed, "This is a pillar of the state; how can he be easily discarded?" He then went to see Geshu Han and redeemed Guo Ziyi's crime. Later, Guo Ziyi pacified the An Lushan rebellion and stabilized the Tang dynasty, being granted the title of Marquis of FenYang. Later still, Li Bai was slandered and resented, but thanks to the efforts of Marquis FenYang, he was not harmed. Li Bai had done nothing more than a simple act of kindness, and both the public and private spheres benefited. This is the advantage of recognizing talent.

大清道光時，曾國藩平洪楊之亂。國藩素拘謹，其才不如胡左而功倍之，獨知人善用，是其特長。江忠源為六合守，奉檄督糧，國藩見其形局而驚疑不釋。忠源出，國藩凝神靜默，若有所思。左宗棠見而問之，國藩曰：「吾見忠源儀表有威，金局金聲，劍眉鳳目，吾以為國家又得一柱石之臣，吾甚驚喜。後見其行路飄搖不定，如為木局尚不至危，金局得沉實之體，如反見飄搖而又貴名，當然凶危。可惜如此清奇之格局，何以又有如此之敗著，故凝神以思之。」後忠源升江蘇巡撫，為忠土李秀成所殺。即此一宗，可知國藩精於知人術，所以為中興名將者，亦知人之益也。

In the Daoguang era of the Qing dynasty, Zeng Guofan quelled the rebellion led by Hong Xiuquan and Yang Xiuqing. Zeng Guofan was always cautious in his demeanor, and his talent was not as outstanding as Hu Linyi or Zuo Zongtang, yet his achievements surpassed theirs by a factor of two. His greatest strength, however, was his ability to recognize and appoint capable people. Jiang Zhongyuan served as the commander of the Six Harmony region and was ordered to supervise the transportation of military provisions. When Zeng Guofan examined Jiang's physical appearance, he was puzzled and uncertain. After Jiang left, Zeng sat in deep thought, as if contemplating something. Zuo Zongtang saw this and asked him, to which Zeng replied, "When I looked at Jiang's appearance, I noticed his bearing was imposing, which is called 'Jin Ju Jin Sheng' (golden structure with a golden voice). His physical form belongs to the metal element, and his voice also has the quality of metal. Moreover, he had 'Jian Mei Feng Mu' (sword eyebrows and phoenix eyes), which made me believe the country had gained another pillar of support. I was very pleased. However, later I noticed that his gait was unstable and uncertain. If he belonged to the wood element, instability would not necessarily be dangerous. But for someone of the metal element, who should have a solid and steady posture, his instability was worrying. Moreover, he already had a high reputation, which meant that danger was certain. It was a pity that such an extraordinary structure was accompanied by such a flaw! Therefore, I thought deeply about it." Later, Jiang Zhongyuan was promoted to the governor of Jiangsu province and was eventually killed by the loyalist general Li Xiucheng. Based on this single event, we can see that Zeng Guofan had an exceptional ability to discern people. It was precisely this skill that enabled him to become one of the renowned generals of the mid-Qing revival.

公篤曰：經云「面無善痣」，一語已概括其大致矣，而緊要部位亦不可不知也。然貴少賤多，凡病宜隱藏則吉，露出則凶。古有額橫七星，雖帝王亦因危而奔馳，此創業者流也，其它不足言矣。黑紅而高者為痣，紅而平者為記，黑而平者為斑，少年生者為雀斑，則疾苦而夭；老年生者為壽斑，則福祿而壽。

Gong Du said: The book on physiognomy states, "A face without good moles," meaning that if one's face has no good moles, this sentence already summarizes the general situation. However, it is still important to know the key areas. Moles on the face that indicate high status are rare, while those indicating low status are common. All such spots or marks, if hidden in secret places, are auspicious, but if visible on the surface, they are ominous. Ancients said that there is a physiognomic feature called "seven stars across the forehead," meaning seven moles arranged horizontally on the forehead. Even if someone is a king, he would still have to face dangers and travel widely, which is the appearance of someone who starts a great enterprise. For others, having such features is not worth mentioning. In addition, one must distinguish between different types: a black mole with a red tinge and a raised surface is called a "zhi," a red and flat mark is called a "ji," and a black and flat mark is called a "ban." Those appearing in youth are called "qieban," indicating a life filled with illness and hardship, leading to an early death. Those appearing in old age are called "shouban," indicating a life of happiness, wealth, and longevity.

公篤曰：全身之痣，惟結喉一痣最凶，男女皆不得正命而死，或刀鎗死，或惡疾死，或自隘產難而殞，富貴貧賤皆然。腰腎痣亦不好，男主弱疾夭壽，富貴之婦女主私淫，常人則為娼妓奴僕等類。痣佳者，惟足心生正方貴，次則陰上，又次則臍之上下，又次則膝乳螺骨，其它則鮮驗。

Gong Du said: All moles on the body are dangerous, but the one growing on the 'jietou' is the most ominous; both men and women who have such a mole will not have a good end: they may die from weapons, or from a malignant illness, or from hanging themselves or difficult childbirth. Whether rich or poor, they will all meet a bad end. Moles on the waist or kidney area are also not good: for men, they indicate a weak constitution and short lifespan; for wealthy women, they suggest secret immorality, while for ordinary women, they suggest falling into prostitution or becoming servants. The most auspicious moles are those on the center of the sole of the foot, then those above the genital area, then those above and below the navel, then those on the knees, breasts, and ankles. Moles on other parts are rarely accurate.

額應膝上胸面前，耳應股肱輪肘邊。目後須知乳與腋，兩顴多應少脅間。眉頭項下兩相應，頦底生痣足下全。唇應陰嚢或股際，印堂偏應心窩前。手應螺骨曲膝內，腮應足肚是指間。人中臍部或臍內，具應玉莖真果然。

This mnemonic explains that if there is a mole on a certain part of the face, there will be a corresponding mole on the body, allowing one to infer about the body by examining the face. A mole on the forehead corresponds to the area above the knees and the chest; a mole on the ear corresponds to the thighs, upper arms, and the sides of the elbows; a mole behind the eyes corresponds to the breasts and armpits; moles on the cheeks correspond mostly to the areas between the ribs; a mole on the brow corresponds to the area below the neck; a mole below the chin corresponds to the soles of the feet; a mole on the lips corresponds to the scrotum or inner thighs; a mole on the side of the forehead corresponds to the area before the heart; a mole on the hands corresponds to the ankles and inner sides of the knees; a mole on the cheeks corresponds to the lower legs and between the toes; a mole in the philtrum corresponds to the area around the navel or inside the navel. All these areas correspond to the "Yujing," which is the external genitalia of a man. This has been repeatedly verified to be accurate.

公篤曰：髮為血之餘，毛為髮之次，故於相法有關繫焉，部位有宜不宜也。如面部生毛，不好者居多數。其義者何？晝蛇添足故也。凡毛要長過八分者方確，非毫毛也。西人云血足者多生粗毛，余考驗之又全非，又每出於血弱者。茲將經驗者附左，俟高明者證之。

Gong Du said: Hair is the residual energy of blood, and eyebrows are of a lower grade than hair, so they also have a role in physiognomy. The length of hair in different parts has suitable and unsuitable positions. For example, hair growing on the face is mostly unfavorable. Why is that? Because it is like adding legs to a snake. When talking about 'hair,' it refers to hair longer than eight parts, not the fine and soft hairs. Westerners say that people with abundant blood energy tend to have coarse hair, but after I examined this thoroughly, it is not the case. Instead, it often appears on people with weak blood energy. Now I have recorded my experience on the left side, waiting for those with higher knowledge to verify it.

公篤曰：餘於手掌相法經驗甚少，乃枝葉小法，茲姑志之。大抵木形宜長直，金形宜方正，水形宜圓短，土形宜敦厚，火形宜尖露。掌與面部相生則富貴壽考，相剋則貧苦刑賤。瑩潔血足為上，端正紋細次之，粗滯沖斜非善相也。有四季掌者亦貴，蓋春季青潤，夏季紅活，秋季白瑩，冬季明黑，色應四時故也。硃砂手亦貴。如紋則玉柱、金印為最，次則沖天、田紋之類，皆富貴之掌也，其它末敢必其為貴賤也。

Gong Du said: I have little experience with palm reading, which is just a minor branch of the art. I will just note it here for now. In general, people with the shape of wood should have long and straight hands, those with the shape of metal should have square and upright hands, those with the shape of water should have round and short hands, those with the shape of earth should have thick and solid hands, and those with the shape of fire should have sharp and exposed hands. When the palm corresponds with the Five Phases of the face in a way of mutual generation, it indicates wealth, longevity, and good fortune; when it is in a way of mutual control, it indicates poverty, suffering, and low status. Palms that are bright, smooth, clean, and have abundant blood and qi are of the highest quality; those that are straight and have fine lines are of the next level; those that are rough, dull, and have crooked or conflicting lines are not good signs. People with the "Four Seasons Palm" are also considered wealthy: in spring, the palm is green and moist; in summer, it is red and lively; in autumn, it is white and bright; in winter, it is dark and clear. The palm color changes with the four seasons, so it is considered a good sign. A "Cinnabar Palm" is also considered wealthy. As for palm lines, the "Jade Pillar Line" and "Golden Seal Line" are the best, followed by the "Sky Piercing Line" and "Square Character Line," which are all signs of wealth. Other types of lines I am not sure whether they indicate wealth or poverty.

公篤曰：男格外陽內陰，其位動，其化無窮，其格亦至不一。故有仙佛聖賢、富貴貧賤、鯤寡孤獨、壽夭凶殘之別，而禍福貴賤並集於一身者，又比比皆是也。如黃帝、關尹、純陽之徒，貴而仙也；文王、夷齊，聖而困也；祿山、絳灌，出身低微而俱王侯，賤而貴也；齊桓、梁武，家世貴重面俱餓死，貴而凶也。太公、甘羅之遲早，顏淵、盜跖之壽夭，若類舉之，更僕難數矣。

Gong Du said: Men's characteristics are externally yang and internally yin, their positions are active and their changes have no end, and their patterns are extremely inconsistent. Therefore, there are distinctions such as immortals, Buddhas, sages, the wealthy and the poor, the widowed, the orphaned, the lonely, and the long-lived or short-lived, the vicious and the virtuous. Also, misfortune and fortune, nobility and lowliness, often coexist in the same person. For example, the Yellow Emperor, Guan Yinzǐ, and Lü Chunyang are both noble and immortal. King Wen of Zhou and Bo Yi and Shu Qi are both virtuous and in hardship. An Lu Shan and the Duke of Zhou Bo and the Marquis of Ying of Ying Yin started from humble origins and later became dukes and marquises, thus rising from lowliness to nobility. Duke Huan of Qi and Emperor Wu of Liang were born into noble families but died of starvation, thus being noble yet doomed. Additionally, examples such as Jiang Taigong's late rise and Gan Luo's early appointment as prime minister, Yan Yuan's early death and the longevity of the thief Zhao Chi, if all such cases were listed, would be endless.

持鑑者於人之吉凶先後有無之間，須確有所主，又彰彰甚明者也。余嘗以多數為主，少數為客，以之斷驗，應者頗多。又當含其時會：盛時天道淳厚，故以清華為貴，圓降為富，削露為貧，偏薄為賤，高稜為壽，縮弱為夭，沖缺為孤，坑陷為苦，此一定之則也，而無不驗焉。令則不然，若猶以前法論之，將有千里之失。至以威露為貴，瘦明為富，厚重為愚，血枯肉流為賤，累試皆然矣。若論壽夭，則壽少兩天多矣。

The person holding this mirror to discern human character must have a clear understanding of whether a person's fortune is good or bad, and whether it is present or absent. This point is also very clear. I often count the most frequent occurrences as the main factors and the less frequent ones as secondary, using this method to make predictions, and it has proven to be highly accurate. One should also take into account the current era and circumstances: in a peaceful age, the heavenly principles are pure and thick, so clarity and elegance are considered valuable, fullness and downward hanging are signs of wealth, thinness and exposed bones indicate poverty, slanting and frailness signify low status, high and sharp bones suggest longevity, small and weak forms indicate short life, broken or incomplete forms suggest loneliness, and low and sunken forms indicate hardship. These are fixed rules that never fail. However, this is no longer the case. If we still use the old method, we would be completely wrong. Nowadays, the opposite is true: strength and boldness on the outside are signs of high status, thinness with a bright complexion indicates wealth, thickness is actually dullness, and dry blood and soft, hanging flesh signify low status. This has been consistently observed in repeated trials. As for longevity and short life, the number of long-lived people has decreased while the number of short-lived people has increased.

鬚分燕尾（雙分也）刑剋妻於；鬚直無索，老來刑子；眉沖無稜，刑弟兄子女；鬚不過溝，刑子；臥蠶坑陷，刑子女；海底蓬鬆，刑早子女；一面縐紋，刑骨肉；乳頭下反，刑子女；臍凸下反，勞苦又刑子女；人中十字，孤絕；三尖六削，重刑而苦；魚尾破反，刑妻主三配；印紋懸針，破敗刑人丁；鬢多絨毛，幼孤；邊城陷痕，刑父母；年壽曲節，刑子女；滿面肉堆，刑六親；兩額高露，刑妻；山根間斷，刑子女；奸門十字，妻生雖；門牙楞側，刑父；判官刑（肉滯也）刑父；羅漢面（肉浮也）有女；腮牙尖角，刑父母。

This lists twenty-four signs indicating the punishment of mutual harm between men and women. If the ends of the beard split into two strands like a swallow's tail, it harms the wife. If the beard is straight and hard without a curl like a rope, it harms the son in old age. If the eyebrows are inverted without a brow ridge, it harms brothers and children. If the beard does not extend beyond the philtrum, it harms the son. If the depression beneath the eyes is sunken like a pit, it harms the daughter. If the chin's "underwater" area has thick, unruly hair, it harms children in early years. If the face is full of fine wrinkles, it harms close relatives. If the nipple is inverted downward, it harms the daughter. If the navel is protruding and the navel opening is inverted downward, it brings a lifetime of hardship and harms children. If there is a cross-shaped mark on the philtrum, it leads to isolation and no descendants. If the forehead, nose, and chin are all sharp, and the upper, middle, and lower parts of the face are sunken, the punishment is severe and brings suffering. If the outer corners of the eyes, the "fish tail," are damaged and inverted, it harms the wife and indicates marrying three times. If there is a vertical, needle-like mark on the forehead's "seal," it leads to family decline and loss of people. If there are many fine hairs on the temples, it indicates losing the father in childhood. If the "border city" area on the side of the forehead is sunken and has scars, it harms the parents. If the bridge of the nose, the "year and life" area, is bent and has knots, it harms the children. If the face is full of horizontal flesh, it harms the six relations. If the temples are high and prominent, it harms the wife. If the root of the nose is broken, it harms the children. If the outer corners of the eyes, the "dishonest gate," have a cross-shaped mark, the wife will suffer many misfortunes. If the front teeth are uneven and crooked, it harms the father. If the face is like a judge's (dark and dull), it harms the father. If the face is like a monk's (floating and hollow), it results in only daughters. If there is a sharp angle on the jawbone, it harms the parents.

兩目深陷、蠶囊肉浮、獨額凸突、淚堂紋沖、乳軟而垂、印堂紋沖、孤客獨聳、馬面長削、臍平下反、下陰無毛、腎囊無紋、足跟無踵、橘面如塵、百會髮稀、肌肉冰冷、食指不收、股眩無包、肉浮如泥、年壽斷節、蛇睛鼠目、人中窄平、陽精枯冷、口角反紋、血不華色、蘭臺紋破、髮焦黃枯、三尖六陷、肉緊而流、鼻紋開花、猴腮雀跳、指節臃腫、胸部粗毛、眉毛旋螺、腋肘無毛、行坐無臀、三關無脈、足平無紋、聲如破鑼。

These are thirty-eight physical characteristics indicating poverty and low status in a man's appearance: the eyes are deeply sunken; the lower eyelid is swollen like a silkworm's sac; the forehead is isolated and high, with no balance around it; there is a straight line on the tear hall beneath the eye that cuts through; the breasts are soft and hanging down; the area between the eyebrows is broken by markings; the nose is isolated and high, without cheekbones to support it; the face is long like a horse with thin cheeks; the navel is flat and the opening of the navel turns downward; there is no hair on the genital area; there are no wrinkles on the scrotum; the heel is not thick and firm; the face looks like a dusty orange peel; the hair at the top of the head, the Baihui point, is sparse; the muscles feel cold when touched; the index finger is extended and cannot be curled; the thighs and calves have no muscle covering; the flesh is loose and soft like rotten mud; the middle part of the nose is broken and has a knot; the eyes are like a snake's eye or a rat's eye; the philtrum is narrow and flat; the vital energy is dry and cold; there is a line on the mouth that turns outward; the blood color does not rise to the face; the area on the nose called LanTai is broken by markings; the hair is dry, yellow, and withered; the three points and six internal organs are sharp or sunken; the muscles are tight but also loose; there are scattered lines on the nose like flowers; the cheeks are thin like a monkey's and the gait is like a quail's; the finger joints are swollen; there is coarse hair on the chest; the eyebrows form a spiral; there is no hair under the armpits or in the elbow bends; there is no fat on the buttocks when sitting or standing; the pulse at the three sections of the hands, cun, guan, and chi, is weak; the soles of the feet are flat and have no markings; the voice is hoarse and broken, like a broken gong.

命門不起，腎氣不足，十二前死；末言氣絕，先天不足，二十前死；桃花之面，二十七前死；蜂腰雉眼，三十六前死；面目浮光，三十八前死；項小頭大，二十四前死；眉短而斷，四十五前死；魚目無神，三十前死；骨少肉多，四十前死；面如繃鼓，三十前死；魂不守舍，三十二前死；少年發肥，四十二前死；氣緊如東，三十六死；背脊坑陷，三十六前死；額髮連眉，四十前死；筋不束骨，四十前死；法令無紋，三十二前死；山根斷陷，四十三前死。公篤曰：古法之合者，今皆列入，間以所驗並附馬。

These are eighteen signs of short life in men, each with an approximate age of death: the area before the ears, called the 'life gate,' does not rise, indicating insufficient kidney energy, and death occurs before the age of twelve; when speaking, the breath is cut off before finishing the sentence, indicating insufficiency from the earlier heaven, and death occurs before the age of twenty; the face is red and bright, with a soft and tender appearance, and death occurs before the age of twenty-seven; the waist is thin like a bee and the eyes are like those of a wild chicken, and death occurs before the age of thirty-six; the face has a floating glow, and death occurs before the age of thirty-eight; the neck is thin and the head is large, and death occurs before the age of twenty-four; the eyebrows are short and broken, and death occurs before the age of forty-five; the eyes are like dead fish without spirit, and death occurs before the age of thirty; there is little bone and much flesh, and death occurs before the age of forty; the face skin is tight like a drum, and death occurs before the age of thirty; the spirit does not reside in the body, and death occurs before the age of thirty-two; sudden obesity in youth, and death occurs before the age of forty-two; the breath is tight and constricted as if bound, and death occurs at thirty-six; the back is sunken like a pit, and death occurs before the age of thirty-six; the hair on the forehead hangs down and connects with the eyebrows, and death occurs before the age of forty; the tendons are loose and cannot hold the bones together, and death occurs before the age of forty; there are no lines on the face, and death occurs before the age of thirty-two; the root of the nose is broken and sunken, and death occurs before the age of forty-three. Gong Du says: The methods from ancient times that make sense have all been collected here, and among them are also those I have personally verified, which are added together.

公篤曰：女格位居坤卦，外陰而內陽，生化出焉。自今天道轉薄，世俗反常，中外交通，法制並異，其理雖妙化，而其義隱微矣。昔之所謂女格，其性純靜，其輔夫子，其業家庭而已，故取靜默媚態、清秀端正，令人敬重為貴，主助夫益子，壽祿兼全；以剛燥痴笑、支頤斜視、拈帶撓鬢，令人喜愛為淫，主刑夫克子，再醮私奔；以粗怪臭惡、跳躍枯露，令人厭惡為賤，此古人之法也。今也不然，其志不凡，其務才學，其國政是也。於是有好名者，有黨派者，有務實業者，有冒危難者，有流落他鄉者，有獨立不嫁者，有數千里而婚配者，其事至為複雜，而其形遂與男格為出入，故其亦多與之同，而辭氣問，亦可知其大凡也。

Gong Du said: The female appearance corresponds to the Kun hexagram, which appears to be yin on the outside but yang within. All things are generated and nurtured through this. Since the recent era, the heavenly way has become thin, and the world has become abnormal. There is communication between the inside and outside, and laws differ from place to place. Although the principles have become subtle and changeable, their meanings have become more obscure. In the past, the female appearance was characterized by a pure and quiet nature, fulfilling the role of assisting her husband and educating her children, with her career limited to the family. Therefore, in judging appearances, those who are quiet, reserved, refined, and upright are considered valuable, indicating prosperity for her husband and children, and longevity along with official rank. Those who are fierce, impetuous, foolish, laugh a lot, rest on their cheeks, look sideways, fiddle with their clothes, or scratch their hair, and only inspire admiration are considered lustful, leading to punishment of her husband, harm to her children, and remarriage or elopement. Those who are crude, strange, have foul body odor, behave recklessly, have a withered appearance, and are repulsive are considered lowly. This was the ancient standard. Now, however, it is different: women have ambitious aspirations, pursue learning, and even participate in state affairs. Therefore, there are those with good reputations, those who join political parties, those who run businesses, those who face dangers, those who are displaced, those who remain unmarried, and those who marry across thousands of miles. The situations are extremely complex, so their appearances have become similar to men's, with many resembling male appearances. Furthermore, by examining their speech and tone, one can get a general idea.

行動軒昂，志向不磨；肌膚香潤，富貴根基；言語清響，明達也；容貌嚴正，節操也；衣履整潔，持家有法；唇紅齒白，衣祿也；貧苦不怨，廉恥也。勤敏好學，危難取義，謙和悔過，富樸貧潔。女有十貴：威嚴持重、眉長清秀、音清語和、目清神聚、項長相配、肩厚而平、唇仰厚紅、汗香骨勻、血足髮長、齒齊如玉。

These are the seven virtues of a woman today: her movements are lofty and dignified, indicating firm and unshakable aspirations; her skin is fragrant and moist, indicating the foundation of wealth and honor; her speech is clear and resonant, indicating wisdom and understanding; her appearance is upright and dignified, indicating integrity; her clothes and shoes are neat and clean, indicating proper household management; her lips are red and her teeth white, indicating a life of abundance and sustenance; she remains uncomplaining even in poverty, indicating a sense of shame and morality. The four virtues are: diligence, quickness, love of learning, taking righteousness in times of danger, being humble and willing to repent when wronging others, and maintaining simplicity and purity whether rich or poor. The ten signs of a woman's high status are: a dignified and solemn bearing; long and elegant eyebrows; a clear and harmonious voice; bright eyes with concentrated spirit; a long and well-proportioned neck; broad and level shoulders; lips that are upward, thick, and rosy; sweat with fragrance and a well-proportioned body; abundant vital energy and long hair; and teeth that are straight and white as jade.

器量狹小，多病死；絕頂聰明，弱病死；目圓浮白，憂凶死；神露赤縷，凶死；面皮繃緊，夭亡；青淡無血，氣死；肉流骨少，貧賤死；唇縮青暗，沉病死；肩尖上聳，悲傷死；言短眉縐，內因病死。女有十賤：神麗流光、多言多笑、肩削下墜、肉多而流、肉滑而冷、眉墜無尾、髮粗濃重、陰腋無毛、目醉神昏、口反聲破。

These are ten physical characteristics in women indicating early death, each with a specified cause of death: narrow frame, often due to prolonged illness; excessive intelligence, leading to death from physical weakness and illness; round eyes with white part floating upwards, resulting in death from fear and misfortune; eyes that appear outward and red blood vessels in the white part, leading to a violent death; tight skin, causing early death; pale and colorless face without blood, resulting from stagnation of qi; loose muscles and thin bones, leading to a life of poverty and low status; lips that are contracted and dark blue, causing death from long-term serious illness; shoulders that are sharp and raised, leading to death from sorrow; short speech and frequently furrowed brows, resulting from internal diseases. "Ten inferior traits in women" are ten physical characteristics indicating a low social status: bright complexion and restless eyes; talkative and often laughing; thin and drooping shoulders; excessive and loose flesh; smooth and cold muscles; eyebrows that droop without a tail; coarse and thick hair; no hair on the genital area or underarms; eyes that look drunk with a dull appearance; lips that turn outward and a hoarse voice.

黃髮粗拳、睛深白包、獨額生面、額有旋螺、漳頭鼠目、額紋續斷、懸針破印、少年落髮、骨硬皮緊、面長口反、面浮青筋、三角之目、雀斑如塵、山根低陷、年壽間斷、項短而小、骨組筋浮、結喉露凸、口如吹火、肉冷如冰、女帶男聲、聲音急燥、性烈如火、睡中開口、鼻小無樑、蠶囊枯陷、臍凸近下、唇白不收、眉目下反、眼浮四白、鼻竅粗毛、顴雄額陷、肩簿而削、蛇睛狼顧、行坐低頭、麵粉浮光。

These are the thirty-six physical characteristics indicating a woman's fate of being harmed or afflicted: yellow and coarse hair that is curly; deep-set eyes with white sclera surrounding them; a high forehead that takes up most of the face; hair forming whirls on the forehead; a head like a hare and eyes like a rat; broken and intermittent forehead markings; the area between the eyebrows pierced by a sharp, needle-like mark; early baldness; hard bones and tight skin; a long face with lips turned out; visible blue veins on the face; triangular eyes; a face covered with freckles like dust; a low and sunken bridge of the nose; a broken middle part of the nose; a short and thin neck; rough bones with prominent veins; a protruding Adam's apple; a mouth curled up as if blowing fire; cold muscles like ice; a woman with a man's voice; a loud and impatient voice; a fiery and fierce temper; sleeping with the mouth open; a small nose without a nose bridge; sunken and hollow lower eyelids; a protruding navel located lower than normal; pale lips that do not close properly; eyebrows and corners of the eyes pointing downward; white sclera visible around the eyes; coarse hairs in the nostrils; strong cheekbones with a low forehead; thin and bony shoulders; snake-like eyes with a wolf-like gaze; always looking down when walking or sitting; and a face with a floating, powdery glow.

眉淡如無、聲如破鑼、雙目深陷、口尖如吹、鼻斷露孔、臍反而凸、牝竅如螺、陰挺而角、狐臭汗濁、蠅面龜胸、股肱無包、髮濃而短、乳頭不起、唇白舌青、髮黃而焦、神濁黑白、無腹無臀、雙紋破印、井灶仰露、陰陽如墨、雀步鼠餐、肉浮血滯、無項無腮、準額雙破。

These are twenty-four physical characteristics in women's physiognomy indicating a life of hardship: eyebrows are pale and almost invisible; voice is hoarse like a broken gong; eyes are deeply sunken; mouth is pinched and sharp like blowing air; nose bridge is broken and nostrils are exposed; navel is turned outward and protrudes; genital area resembles a snail shell; genitalia protrude with horns; there is body odor and sweat is turbid; face is small like a fly and chest is prominent like a tortoise shell; thighs and calves have no muscle covering; hair is thick but short; nipples are not prominent; lips are pale and tongue is blue; hair is yellow and dry; eyes are cloudy with unclear black and white; no abdominal shape and no buttock flesh; the area between the eyebrows is split by two lines; nostrils 'well and stove' are upward and exposed; the three yin and three yang areas are black as ink; walking is like a quail with small steps and eating is like a rat with haste; muscles are flabby and blood circulation is sluggish; no neck and no cheeks; nose tip and forehead are both damaged.

一、五官端正，而皮膚粗燥者。二、格局清秀，而神流斜視者。三、南嶽豐隆，而一步三反顧者。四、眉目長秀，而撓鬢支頤者。五、五嶽敦厚，而見奇玩則驚者。六、行坐端正，而常咬指甲者。七、聲音洪亮，而神醉多笑者。八、面部清奇，而肌膚冷滑者。九、齒白如玉，而聲破多言者。十、印突高力，而光艶性偏者。公篤曰：此為富貴有根基，而有玷行者，盛世得十分之一，衰世得十分之七。例如玉之有瑕，瑕多則玉將失其美矣。

These ten describe women who possess noble features but also exhibit signs of inferiority. First, their faces are regular and handsome, yet their skin is rough and dry. Second, their overall appearance is refined and elegant, but their eyes are restless and often look sideways. Third, their forehead, which should be the "Southern Mountain," is full and prominent, yet they look back three times for every step they take. Fourth, their eyebrows and eyes are long and elegant, but they often scratch their hair or support their cheeks. Fifth, their face is broad and solid, yet they become overly excited and behave strangely when seeing rare and precious objects. Sixth, they sit and walk upright, yet they often bite their nails. Seventh, their voice is loud and clear, but their expression is like that of someone drunk, and they often laugh. Eighth, their face is peculiar and unusual, yet their skin is cold and slippery. Ninth, their teeth are white as jade, but their voice is broken and they talk a lot. Tenth, their forehead is high and strong, yet their complexion is overly bright and their temperament is stubborn. Gong Du says: Such people have the foundation for wealth and honor, but they have flaws in their virtue. In peaceful times, such people make up one-tenth, but in times of decline and disorder, they make up seven-tenths. It is like a jade with a flaw; when there are too many flaws, the jade loses its beauty.

一、山林破痕，而中嶽圓厚者。二、髮濃長重，而眉長稜突者。三、中嶽平小，而目正神清者。四、額突顴雄，而印堂方隆者。五、唇掀齒露，而髮長柔細者。六、光清神麗，而汗香性定者。七、目濁聲破，而地閣朝拱者。八、中嶽尖薄，而福堂高突者。九、木局兼金，而短言冷情者。十、肉多而浮，而目神充足者。十一、氣短眉淡，而不篇不亂者。十二、耳小髮低，而眉秀準圓者。公篤曰：此為貧賤無根基，而得享福者，易地而發者居多數，盛衰同上。例如月被雲遮，雲散則月反增其輝矣。

These twelve describe women whose appearance is originally of low status but secretly shows signs of high fortune. First, the side of the forehead has a scarred or broken 'mountain forest' area, yet the nose 'central mountain' is round and thick. Second, the hair is thick and heavy, yet the eyebrows are long and the eyebrow bones are prominent. Third, the nose is flat and small, yet the eyes are clear and upright. Fourth, the forehead is prominent and the cheekbones are strong, yet the forehead 'imperial palace' is square and raised. Fifth, the lips are parted revealing the teeth, yet the hair is long and soft. Sixth, the complexion is bright and the expression is vivid, yet the sweat has fragrance and the disposition is calm. Seventh, the eyes are cloudy and the voice is hoarse, yet the chin 'earth pavilion' is upturned and embraces the face. Eighth, the nose is thin and sharp, yet the 'blessing hall' between the eyebrows is high and prominent. Ninth, the body type is of wood with a touch of metal energy, yet the speech is brief and the disposition is cold and reserved. Tenth, the flesh is abundant and flabby, yet the eyes are bright. Eleventh, the breath is short and the eyebrows are faint, yet the movements are not light or hurried. Twelfth, the ears are small and the hairline is low, yet the eyebrows are refined and the nose tip is round. Gongdu says: such people are originally poor and without foundation, yet they can enjoy good fortune, mostly needing to change their environment to become successful. The proportion in prosperous times and declining times is the same as the previous one. It is like the moon being covered by clouds; when the clouds disperse, the moonlight becomes even brighter.

一品仙佛格，此為千載有形者。二品聖賢格，此為千載有名者。三品帝王格，此為史冊可記者。四品名土格，此為遺蹟流芳者。五品壽考康寧格，此為五福兼全者。六品清閒無缺格，此為閒福王受者。七品公侯將相格，此為立功當世者。入品富貴雙全格，此為暫時榮華者。九品有富無貴格。十品有貴無當格。公篤曰：農工商賈、孤貧夭賤其相氾濫不純，觀者審定可也，故不列品。據此論法，盛衰皆合其大體，如細則又有分別：盛時則分其一定之階級，衰時則分特貴之品，及上品、中品、下品、常品、不例品之類耳。

The classification of physiognomy is divided into ten categories. The first category is the Celestial and Buddha type, which refers to people who leave behind traces even after a thousand years. The second category is the Sage and Virtuous type, referring to those who leave behind a reputation even after a thousand years. The third category is the Emperor and King type, referring to those remembered in historical records. The fourth category is the Literati and Nobleman type, referring to those whose traces remain and whose fragrance lingers. The fifth category is the Longevity and Health type, referring to those who possess all five blessings. The sixth category is the Peaceful and Untroubled type, referring to those who enjoy the happiness of peace and leisure. The seventh category is the Duke, Marquis, General, and Minister type, referring to those who achieve merit in their time. The eighth category is the Wealth and Honor type, referring to those who enjoy prosperity for a short time. The ninth category is the Rich but Not Noble type. The tenth category is the Noble but Not Rich type. Gong Du says: Farmers, merchants, craftsmen, traders, and those who are lonely, poor, short-lived, lowly, and despised have mixed and impure physiognomies. Those who interpret physiognomy should judge on their own, so they are not included in the categories. By following this method, regardless of whether it is a prosperous or declining era, it generally fits. However, if we consider the details, in times of peace and order, the classification is based on fixed ranks. In times of decline and chaos, first, a special category of the most esteemed is distinguished, then the upper, middle, lower, common, and those not included are further divided.

公篤曰：相法根據在富貴貧賤壽夭，相法變機在吉凶禍福時。其法分內外虛實四大綱。凡內相者，精神之靈根、聲音之逸韻，有名無質者是也，非俗所謂紋痕骨痣為內相，則不足為定論。外相者，格局之儀表、氣色之明潤，有名有質者是也。虛者，清中有濁、厚中有流、奇中有俗、怪中有破是也。實者，濁中有清、薄中有聚、似俗而奇兀、似寒而超逸是也。四綱即能區別，然後分四項，即形質、精神、聲音、氣色。而形與神合，氣與音類，獨形質之分別較多。其五官主富，五嶽主貴，然後分富貴之上中下席各等級。如五嶽主貴之例，五嶽全朝拱者，此為特貴之局，為仙佛聖賢之類也，分別如下。

Gong Du said: The basis for argument in physiognomy lies in six aspects: wealth, nobility, poverty, low status, longevity, and premature death. The key to adaptability in physiognomy lies in five aspects: auspiciousness, inauspiciousness, misfortune, fortune, and timing. Its method is first divided into four main categories: internal, external, virtual, and real.the so-called internal appearance refers to the spiritual root and the elegant tone of voice, which are things with a name but no physical form; the common people take patterns, bone prominences, and black moles as internal appearance, which is not sufficient to determine a conclusion.the so-called external appearance refers to the overall structure and the brightness of the complexion, which are things with both a name and physical form.the so-called virtual means clear with some turbidity, thick with some looseness, strange with some commonness, and strange with some ruin.the so-called real means turbid with some clarity, thin with the ability to gather, appearing common but possessing something extraordinary, and appearing simple but possessing something transcendent. Once the four main categories are clear, they are further divided into four aspects: form, spirit, voice, and complexion. Form and spirit are consistent, and breath and voice are of the same kind; only the distinction of form is most varied. The five organs indicate wealth, and the five mountains indicate nobility; after distinguishing these, the different levels of wealth and nobility are determined. Taking the five mountains indicating nobility as an example, if all five mountains face the central mountain and embrace it, this is a special noble pattern, belonging to the category of sages, Buddhas, and saints. The different categories are listed as follows.

一、仙品多成於木形瘦長之局，清秀而奇，及神倍於形，而有時亦兼火局者，炎露有頂於百會故也。老子形如稿木，是其證也；麻衣云「為道者貌清必榮」，又其證也。或曰：五形各有富貴，何得專指木局為仙品，其原理與用法何在？余答之：本為陽氣，於卦為震，後天在卯位上，先天在丑寅位上。其天開於子，地闢於丑，人生於寅，震卦正受，故帝出乎震，此至尊之名。化出形質為百會聚頂起三山、邊城骨插入小腦、目長神彩有寒光、龜息鶴膝而方瞳之類是也。大凡清古合併者為仙品。

The first category of the celestial quality, known as the "Immortal Form," often manifests in a "wood shape" with a slender and elongated structure. It is refined and elegant, yet possesses a unique aura, and its spiritual energy surpasses its physical form by a factor of two. Sometimes it also combines with the "fire pattern," as fire is upward and outward, gathering at the "Baihui" point on the top of the head. Laozi's appearance, which was thin and dry like a dry tree, is an example of this. Master Ma Yi said, "Those who pursue the Dao must have a clear appearance and will surely achieve success," which is another example. Someone asked: the five types of forms each have their own wealth and honor, so why is the wood form specifically considered the immortal quality? What is the reasoning and method behind this? I answered: Wood is fundamentally yang energy, and in the hexagrams it corresponds to "Zhen" (Thunder). In the later heaven hexagram position, it is located at "Mao," while in the earlier heaven hexagram position, it is between "Chou" and "Yin." Heaven begins at "Zi," Earth is formed at "Chou," and humans are born at "Yin," so the Zhen hexagram is in its proper position. Therefore, the Book of Changes states, "The Emperor arises from Zhen," which is the highest honor. In terms of physical form, this is manifested as the Baihui point gathering energy at the top of the head, the forehead having three mountain bones, the "Biancheng" bones on the sides of the forehead extending into the back of the head, long eyes with a faint cold light, breathing fine like a tortoise's breath, and knees protruding like a crane's knees with square pupils. Anyone who possesses both clarity and antiquity in their appearance is considered to have the immortal quality.

二、佛品多出水體圓厚肥潤之局，形停勻而神和靜，亦有兼金體者，故麻衣云「為僧者頭圓必貴」之說，此其證也。夫水為坎卦，先天則為坤體，坤土為眾卦之母，此大慈大悲之義也；其形厚圓韻長，此天一生水之義也；坎位居後天之兌金上，兌為少女，此西方極樂之義也；兌為酉金，此金剛不滅之義也。化出形質為印堂豐起寬二寸、準頭圓起象三珠、神和有慧光、耳如蚌珠長而朝、頦圓如嶽、口如桃之類是也。大凡祥藹合併者為佛品。

The second category is the Buddha type, which often manifests in a round, thick, plump, and moist appearance, with a well-proportioned form and a calm and harmonious spirit. Some also exhibit characteristics of the metal type, hence the saying by Master Hemp-Robe that "those who become monks must have round heads to be esteemed." This serves as one proof. Water in the trigrams is represented by Kan. In the Earlier Heaven arrangement, Kan's position is originally based on the earth element, which is the mother of all trigrams, implying great compassion and mercy. A thick and round water form with a long and lingering quality represents the meaning of "Heaven produces water." In the Later Heaven arrangement, Kan is located above Dui, which represents the young girl, signifying the "Western Pure Land." Dui also belongs to the metal element of You, meaning "diamond does not perish." In terms of physical form, the forehead is full and prominent, about two inches wide, the nose is round and rises like three pearls connected, the spirit is peaceful with a wise glow, the ears are like pearls in a clam, long and forward-facing, the chin is round and thick like a mountain, and the mouth is full and plump like a peach. Those who possess both the harmonious and gentle appearance and the kind and amiable demeanor are considered the Buddha type.

三、聖賢之品，出於異彩奇露之局，其形分木水金三格，德參天地，名垂古今，但於形質不存耳。化出形質為眉有八彩、目有重撞、耳有三漏、臂有四肘、五嶽朝天、龍顏虎眉，或為額尖頦圓，或為額圓拱而頦尖露，一為水火既濟之正體，一為水火末濟之反映，此類是也。大凡奇露合併者，為聖賢品。四、帝王品多出於金水之局，貴而有權故也。其貴為帝王，富有四海，當然豐頤厚正、堅實秀清，故化形質為龍鳳之姿、天日之表、斗胸龍準、編齒駢脅、朝天伏犀、真光並瞳、兩耳垂肩、雙眉入鬢、地閣朝天、五嶽相輔之類是也。大凡奇厚合併者，為帝王品。

The third category is the Sages and Virtuous, emerging from a rare and brilliant appearance. Their form is divided into three patterns: wood, water, and metal. Their virtue can be compared with heaven and earth, and their fame is passed down through the ages. However, their physical form may not necessarily leave a lasting mark. When it comes to physical features, they may have eyebrows of eight colors, eyes with double pupils, ears with three holes, arms resembling four elbows, and the five mountains all converging upwards, with a dragon-like face and tiger-like eyebrows. Alternatively, they may have a sharp forehead and a round chin, or a round forehead and a sharp chin— the former represents the correct form of "Water and Fire in Harmony" (Ji Ji), while the latter is the opposite, "Water and Fire Not in Harmony" (Wu Ji), both belonging to this category. Anyone who possesses both the rare and the prominent features is considered of the Sages and Virtuous category. The fourth category is the Imperial category, mostly arising from the patterns of metal and water, as they need both nobility and authority. Being an emperor, ruling over the four seas, naturally requires a full and square face, solid and refined. Therefore, in terms of physical appearance, they may exhibit the posture of a dragon and phoenix, the bearing of heaven and sun, a chest as firm as a bucket, a nose like a dragon, evenly aligned teeth, connected ribs, a rhino bone pointing toward the forehead, bright eyes with clear pupils, long ears hanging near the shoulders, slanting eyebrows reaching the hairline, a chin pointing upward, and the five mountains supporting each other. Anyone who possesses both the rare and the solid features is considered of the Imperial category.

五、名士品多出於本局，而兼金火之形，其清秀有慧智，超脫者靈根，木得金則削成器用，木得火則生化通靈，故也。化出形質為眉長潤秀、目長神清、鼻長聳挺、印開豐突、眉稜突兀、三陽寸高之類是也。大凡清奇合併之格，為名土品。六、壽考康寧之品，多出於五形兼體，停勻而厚，神氣與形質渾藏。化出形質為百會突頂、伏犀高拱、眉高寸餘、耳長三寸、額橫三紋、項繞三滌、目神慈和、言遲行重、人中寬長、齒牙堅固、法令下朝地庫之類是也。大凡厚古合併，為壽考康寧品。

The fifth category is the Scholarly Gentleman type, which mostly arises from the form of wood combined with the shapes of metal and fire: among its clear and refined appearance lies wisdom, and in its detached aspect, there is spiritual vitality. Because wood meets metal, it can be shaped into objects; and when wood meets fire, it can flourish and become spiritually sensitive. In terms of physical form, this is expressed as long and moist eyebrows, long and clear eyes, a long and upright nose, a broad and prominent forehead, prominent eyebrow bones, and the area above both eyes, known as the "three yang" region, rising one inch higher. Whenever both clarity and uniqueness are present in a person's appearance, they are of the Scholarly Gentleman type. The sixth category is the Longevity and Health type, which mostly arises from the combination of five body forms, with a well-proportioned and solid body structure, and a spirit and physical form that are harmoniously contained within. In terms of physical form, this is expressed as a prominent vertex of the head, a high and arched ridge of the skull, eyebrows rising more than an inch, ears about three inches long, three horizontal lines across the forehead, three winding lines around the neck, a gentle and peaceful gaze, a slow manner of speaking and walking, a wide and long philtrum, strong teeth, and down-turned lines from the法令纹 towards the sides of the chin, known as the "earth warehouse." Whenever both thickness and antiquity are present in a person's appearance, they are of the Longevity and Health type.

七、清閒無缺之品，多出於木土金之格，肥不露肉，瘦不露骨。化出形質為五官端正、三亭相等、六躍得輔、十二宮相合、目秀神凝、眉細清疏之類是也。大凡厚正庸和合並者，為清閒品。八、公侯將相之品，出於金水火三形，此為立功於世界、有權於當時，可為人民造福，即流芳千古也；方可為人民造孽，即遺臭萬年也。化出形質為額力骨突、印骨長橫、虎頭燕頷、劍眉蠶眉、鳳目龍目、火焰紋起、雙額插鬢之類是也。大凡以清奇威露合併者，為公侯將相品。

The seventh chapter describes the "Clear and Unblemished" type, which mostly comes from the wood, earth, and metal body structures. These people are plump but not overly fat, and thin but not overly bony. In terms of physical form, they have well-proportioned facial features, with the upper, middle, and lower parts of the face equally balanced in length. All six internal organs are well-supported, and the twelve body parts are harmoniously matched. Their eyes are clear and bright, with a calm and settled spirit, and their eyebrows are fine and sparse. If a person possesses all three characteristics of being thick, square, and peaceful in their appearance, they are of the "Clear and Unblemished" type. The eighth chapter describes the "Prince and General" type, which comes from the metal, water, and fire body structures. These people are destined to achieve great accomplishments in the world and hold power in their time. They can bring great benefits to the people and be remembered for generations, or they can cause great harm and be remembered for generations of disgrace. In terms of physical form, they have a strong and prominent forehead bone, a long and horizontal forehead bone, a head like a tiger's, a jaw like a swallow's, eyebrows like a sword or like a sleeping silkworm, eyes like a phoenix or like a dragon, and a flame-like pattern on the forehead, with the temples sloping inward toward the ears. If a person possesses all the characteristics of being clear, strange, commanding, and revealing, they are of the "Prince and General" type.

九、富貴雙全之品，五行各得正氣，或為主客分明而不相爭。化出形質為頭圓一尺、雙手過膝、眉稜骨高超、鼻貫伏犀、鐵面銀牙、銀面金鬚、耳白過面、聲若金鐘之類是也。大凡以清厚渾勻合併，為富貴雙全品。十、有富無貴之局，出於土木金三形，或為純而不兼，或為互相兼合。其化出形質為三停豐勻、六府厚突、倉庫高超、土星圓齊，或為福堂骨高而發於他鄉，或為天倉寬厚而承受祖業，或為井灶大如準頭而發意外之財，或為仙庫地庫相峙而發於子孫之力。大凡以豐厚停勻合併，為有富無貴之品，或為形勝於神之局。

The ninth section discusses the pattern of both wealth and honor. When the Five Phases each receive pure energy, or when the host and guest elements are clearly separated and do not conflict, this is considered the pattern of both wealth and honor. In terms of physical form, the head should be round, the foot length one foot, the hands hanging down past the knees, the eyebrows with prominent bone structure, the nose straight and connecting to the ridge bone, the face black as iron with white teeth like silver, or a white face like silver with yellow beard like gold, the ears whiter than the face, and the voice loud and clear like a gong being struck. If a person possesses all the characteristics of clarity, thickness, solidity, and evenness in their appearance, they are considered to have both wealth and honor. The tenth section discusses the pattern of having wealth but not honor. This pattern arises from the forms of earth, wood, and metal, or from a single form without combination, or from two forms combined. In terms of physical form, the three parts of the face should be full and even, the six organs thick and prominent, the Heavenly Granary and Earthly Repository high and prominent, the nose round and well-proportioned; or the bone structure above the eyebrows, called the "Futang," should be high, indicating success achieved outside one's hometown; or the Heavenly Granary should be wide and thick, indicating inheritance of ancestral property; or the nostrils should be large and proportionate to the nose tip, indicating unexpected wealth; or the "Xianku" and "Diku" should face each other, indicating success through the efforts of descendants. If a person possesses all the characteristics of abundance, thickness, stillness, and evenness in their appearance, they are considered to have wealth but not honor, which is the pattern where the form surpasses the spirit.

十一、有貴無富之局，多出於金木火之形，均為兼而不純。化出形質為骨露肉緊、額大鼻尖、眉清尾散、神充腮陷、目秀上視、上豐下削。大凡以神過於形，清露奇削合併，是為有貴無富之品。公篤曰：富貴之分，不過特等及上中下常耳。其富則以五官論之，其貴則以五嶽論之。如五官均有奇異處及合格，此為奇特之富，不可測量矣；如有三官奇特、二官合格，則為上富；如有一官奇特、三四官合格，則為中富；如有三匹富合格，則為下富；如有一二官合格，則為常富。

The eleventh section describes the pattern of having high status but not great wealth, which often appears in forms related to metal, wood, and fire, and these are usually mixed rather than pure. In terms of physical form, the bones are exposed, the flesh is tight, the forehead is large and the nose is pointed, the eyebrows are delicate but the ends are scattered, the spirit is full but the cheeks are sunken, the eyes are clear but the person tends to look upward, the upper body is full while the lower body is thin. Whenever the spirit surpasses the body, and the characteristics of being clear, exposed, strange, and thin are all present in one person, it is considered the pattern of having high status but not great wealth. Gong Du says: the classification of wealth and status is no more than special, upper, middle, lower, and common levels. When judging wealth, look at the five organs; when judging status, look at the five mountains. If all five organs have extraordinary features and are suitable, it is extraordinary wealth, which is immeasurable. If three organs are extraordinary and two are suitable, it is upper wealth. If one organ is extraordinary and three or four are suitable, it is middle wealth. If three organs are suitable, it is lower wealth. If only one or two organs are suitable, it is common wealth.

如五嶽完全奇特，非仙佛品，即聖賢格；如五嶽有三四嶽奇特、一二嶽合格，則貴不富可言矣；如有三嶽奇特、一二嶽合格，為上貴；一嶽奇特、三四嶽合格，為中貴；如三四嶽合格，為下貴；如一二嶽合格，為常貴。其大體如是，而有餘與不足，舍輕就重，則酌量考查，取其適宜而已矣。

If all five mountains are exceptionally outstanding, then it is either the quality of a仙佛 (immortal or Buddha) or a sage; if three or four of the five mountains are exceptional and one or two are up to standard, then the person's status is beyond wealth; if three mountains are exceptional and one or two are up to standard, it is upper class status; if one mountain is exceptional and three or four are up to standard, it is middle class status; if only three or four are up to standard, it is lower class status; if only one or two are up to standard, it is common status. Basically, it is like this. As for excesses and deficiencies, one should discard the minor ones and focus on the important ones, carefully considering and making a suitable judgment.

相有前定，世無預知，非奇異以秘傳，豈凡臨之解推。相有前定，即前因今果，當以稟受之形質為定論，言福澤不言才智，故氣清則形清，氣濁則形濁。預知有法，惟相術耳，非推想能盡其妙也。舜目重瞳，送獲堯禪之位；重耳脾脅，果輿霸晉之基。異於尋常者貴，有奇特之格，作奇特之事業，信不誣矣，此為千古奇特引證。

The "Stone Chamber Essay" begins by saying: A person's appearance is predetermined from past lives, and ordinary people cannot know it in advance; if this strange discipline had not been secretly passed down, common people would not be able to deduce it. Gongdu's commentary says: What is meant by the idea that appearance is predestined is that the causes from past lives result in the effects of this life, and one should judge based on the form and constitution received. Here it refers to the thickness of fortune, not the level of intelligence. Therefore, those with clear qi have clear appearances, and those with turbid qi have turbid appearances. There is a way to foresee a person's destiny, and that way is physiognomy; relying on empty speculation can never exhaust its subtleties. The essay also says: Yu Shun was born with one eye and two pupils, and eventually inherited the throne from Yao; Duke Wen of Jin, Prince Chong'er, had his ribs connected as one piece, and indeed established the foundation for his hegemony over the state of Jin. Gongdu's commentary says: Rulers with appearances different from the ordinary achieve greatness, possessing unique patterns, which enable them to accomplish extraordinary deeds. This is indeed true, and these are examples of extraordinary appearances throughout history.

石室丹書，莫忘吾道；神仙秘訣，度與希夷。骨格為一世之榮枯，氣色為行年之休咎。相法為道之一部份，以骨格氣色合論，方是正宗。骨格持久，氣色主暫；其形質出後天，氣色通先天。二者合用，是為相法之關鍵，以定其吉凶禍福也。

The text says: The alchemical script within this stone chamber should not be forgotten by my lineage of Daoist techniques; the secret teachings of the immortal spirits are now passed on to Master Xiyi Chen Tuan. The structure of one's bones determines their lifetime of prosperity or decline, while the complexion indicates the fortune of the current year. Gong Du's commentary states: physiognomy is part of Daoist techniques, and it is essential to combine bone structure with complexion when assessing, which is the authentic method. Bone structure governs a long period of time, while complexion only relates to a short period; physical form comes from later heaven, while complexion connects with earlier heaven. Combining both is the key to physiognomy, allowing one to determine a person's fortune and misfortune.

三停平等，一生衣祿無窮；五嶽朝歸，今世錢財必旺。頦為地閣，見晚歲之規模；鼻為土星，管中年之造化。額方而闊，富貴根基；薄削而陷，貧窮餘孽。此為大概論法，還要查其細部，區別其形質，不可拘泥零星小部而一定論之。有內有外，有真有偽，故考查其人雖仔細，然後繩之以法，是否合格。

The essay states: The upper, middle, and lower parts of the face should be of equal length, and one's life will have enough food and clothing, with wealth and salary never exhausted; if all five mountains converge towards the center, this lifetime will certainly be prosperous in wealth. The chin is called "Di Ge," from which one can see the scale of one's later years; the nose is called "Tu Xing," which governs one's fortune in middle age. A broad and square forehead indicates the foundation of wealth and honor; a thin and low forehead suggests the remnants of poverty. Gong Du notes: This is only a general method, and one must also examine the details, distinguishing its form and quality, and not make conclusions based on just one or two small features. There are inner and outer appearances, and there are true and false ones, so when examining a person, one must be thorough and then use the rules to measure whether he is qualified or not.

目清眉秀，定為聰俊之兒；神濁氣短，此是貧夭之漢。清而痴定者亦愚，秀而短促者亦夭，須斟酌其真假。濁者主賤，土形不忌，反為富；氣短者夭，龜息深藏，反主壽。還要論體格合宜否，此為正論也。天庭高聳，少年富貴可期；地閣方圓，晚歲榮華定取。視瞻平正，為人剛介心平；冷笑無情，作事機深內重。還要查各部骨肉勻配否。地閣厚而孤苦，則花口角反紋雜亂。其目為肝絡，肝為剛臟，關係神經，故能查其善惡志向，與剛柔忠奸之行為也。

The essay says: Those with clear eyes and elegant eyebrows are certainly intelligent and handsome children; those with a dull appearance and short breath are men who are poor and short-lived. Gongdu's commentary says: If the clarity is accompanied by dullness and stagnation, it is actually dull; if the elegance is accompanied by short eyebrows, it actually indicates a short life. One must carefully examine the truth of these signs. A dull appearance may indicate low status, but for those with a "soil shape" constitution, dullness is not a bad sign and may indicate wealth. Short breath may indicate a short life, but if the breathing is subtle like a turtle's breath and hidden deep, it may indicate longevity. One must also consider the overall constitution to determine the correct interpretation. The essay also says: A high forehead indicates that one can expect wealth and honor in youth; a round and square lower face indicates that one will certainly achieve honor and prosperity in old age. If the eyes are level and steady, the person is upright and has a peaceful heart; if the face shows a cold smile without emotion, the person is cunning and cautious inside. Gongdu's commentary says: One must also check whether the bones and flesh in each part are in harmony. Some people have thick chins but live a lonely life because the lines around the mouth are chaotic and disordered. The eyes belong to the liver meridian, and the liver is a strong organ related to the nervous system. Therefore, from the eyes one can determine a person's goodness or evil, their aspirations, and their gentle or fierce, loyal or treacherous behavior.

準頭豐大，心和平而無毒；面肉橫生，性強梗而兇狠。二者容易所見，處世者皆宜注意。準大者對人誡厚，肉橫者剛燥量窄而不容故也。智慧生於皮毛，苦樂關乎手足。二者均不可為法，不驗居多。今存此語，為智慧者證之，及待天道之變，為五代之時也。

The essay states: A full and plump nose indicates a peaceful heart without malicious thoughts; a face with prominent flesh suggests a strong and fierce nature. Gongdu's commentary says: These two types of facial features are easy to recognize; those who deal with the world and others should take note. A person with a large nose is sincere and kind, while someone with much flesh on their face is impetuous, short-tempered, and narrow-minded, unable to tolerate others, hence the distinction. The essay also says: A person's wisdom can be seen from their skin, and their lifetime of happiness or hardship is determined by their hands and feet. Gongdu's commentary says: These two sentences should not be taken as rules, as they often do not come true. Nevertheless, they are still retained, left for the wise to verify, and also waiting for the change of heaven's way—after all, these words were spoken during the Five Dynasties period.

髮際低而皮膚粗，終見愚頑；指節細而腳背肥，必定雅俊。髮低驗刑父母，皮粗驗勞碌，此言愚頑，不知何意。指細主聰明，腳肥主祿而夭，此言雅俊，又不知其何意也。以當時天道而驗此耶？茁為地形而驗此耶？

The essay states: Those with a low hairline and rough skin will ultimately be foolish and stubborn; those with thin finger joints and thick foot arches will certainly be refined and handsome. Gongdu's commentary says: A low hairline, according to my experience, indicates the loss of parents; rough skin, according to my experience, indicates a life of toil; here it says it indicates foolishness and stubbornness, but I don't know what that means. Thin fingers indicate intelligence, thick foot arches indicate wealth but short life; here it says it indicates refinement and handsomeness, but I also don't know what that means. Is it because of the heavenly principles of that era that it corresponds in this way, or because of the local geography that it corresponds in this way?

富者自然體厚，須防肉流；貴者定是奇特，當查內濁。下八字繫餘增。流者似厚，濁者似奇，定要查實真偽，不可徒據外表而斷其富貴壽夭也。南方貴宦清高，多主天庭豐突；北方公侯大貴，皆由地閣朝拱。相法有因地形而取者，順其地形者貴，反其地形者為特貴，即少之義也。

The essay says: The wealthy are naturally robust in body, but one should beware of those whose flesh is loose and sagging; the nobleman certainly has an unusual appearance, yet one must check whether his inner quality is turbid. The following eight characters are added by me. Loose and sagging flesh may appear robust, and turbid inner quality may seem unusual; one must verify its authenticity and not judge a person's wealth, nobility, or longevity solely by appearance. The essay also says: Those who are prominent and refined in the south mostly have a full and prominent forehead; those who are marquises and great nobles in the north all rely on their chin 'earth pavilion' which rises and embraces upward. Gongdu notes: In physiognomy, there is a method of judging faces according to terrain. Those who follow the flow of the local terrain's energy are destined for nobility, while those who go against it are exceptionally noble—because the opposite is rare, and rarity makes something precious.

駝背面田，南力之人富而足；金聲形小，西方之人貴且壽。駝背火也，面田金也，火鍊金成器，金多火少故吉；如金火各半而相爭，則不吉。西方本金，取其堅實，故形小不忌，此餘經驗所加。河日海口，食祿千鍾；鐵面劍眉，威權萬里。此皆男格之奇品。河目言其長也，司馬仲達能自顧其耳，遂創晉業；海口言其闊也，郭子儀口能容拳，復興唐室；鐵面言其堅也，其人多才，故包拯為政治良吏；劍眉言長而上豎也，其人多勇，故岳飛為南宋名將。此四者均為文兼武權，而立功業也。

The essay states: Those with hunched backs and square faces like the character "田" (field) are wealthy if born in the south; those with voices like metal and stone and small bodies are noble and long-lived if born in the west. Gongdu notes: A hunched back belongs to fire, a square face like the character "田" belongs to metal, and fire can refine metal into useful objects; since there is more metal and less fire, it is auspicious. If metal and fire are each half and struggle against each other, it is not auspicious. The west is originally of metal, which represents firmness, so a small body is not a problem. This is something I added based on my experience. The essay also says: Those with eyes long like a river and mouths wide like the sea will receive a thousand measures of grain in their lifetime; those with black faces like iron and eyebrows straight like swords will have authority reaching ten thousand miles. Gongdu notes: These are all extraordinary male physiognomies. "River eyes" refer to long eyes; Sima Yi could look back at his ears, eventually establishing the Jin dynasty. "Sea mouths" refer to wide mouths; Guo Ziyi could hold a fist in his mouth, reviving the Tang dynasty. "Iron faces" refer to hard facial bones; such people often have great talent, so Bao Zheng became an excellent administrator. "Sword eyebrows" refer to long eyebrows that rise straight up; such people often have bravery, so Yue Fei became a famous general of the Southern Song dynasty. These four physiognomies combine literary talent with military power, thus achieving great accomplishments.

龍頭鳳頸，女人必配君王；虎額燕頷，男子定封將相。龍頭為骨聳，鳳頸為項長，女人生此，雖不美豔，而才德福必厚。虎額即伏犀骨之圓突，燕領為兩腮方廓，與額成三椅角勢，班超即此格，成大貴而遺盛名也。

The essay says: Those with a head like a dragon and a neck like a phoenix will certainly marry a king; those with a tiger's forehead and a swallow's chin will surely be appointed as generals and ministers. Gong Du's commentary states: 'Dragon head' refers to a high and prominent skull, while 'phoenix neck' means a long and slender neck. A woman with such a face, even if her appearance is not particularly beautiful, will certainly have deep talent, virtue, and good fortune. 'Tiger's forehead' means the ridge of the nose is round and prominent; 'swallow's chin' refers to square cheeks with clear contours, forming a triangular shape with the forehead. Ban Chao of the Eastern Han dynasty had exactly this facial structure, so he achieved great prestige and left a lasting reputation.

相中秘訣，壽夭最難，不獨人中，惟神是定。相法於富貴貧賤均有專法，獨壽夭無定法，故形質、精神、氣音均有關係，此言神氣占多數，故不可以形質而定論之也。目長含彩，榮登天府之人；神浮無光，早赴幽冥之客。自古仙佛聖賢均含有真光。有云寒灼有威為彩，有云瑩光皎耀為彩，故神浮無根、光淡模糊，皆夭亡之格，當在十六以後、三十六以前，細則詳後。

The essay states: In physiognomy, the secret of judging longevity and premature death is most difficult, and one cannot merely look at the philtrum; only the spirit and vitality can determine it. Gongdu's commentary: Physiognomy has specific methods for determining wealth, poverty, nobility, and humility, but longevity and premature death have no fixed method. Therefore, form, spirit, breath, and voice are all related to them; here it is said that spirit and vitality account for the majority, so one cannot conclude solely based on physical form. The essay also states: Those whose eyes are long and contain a bright glow are destined to attain high official positions; those whose spirit is floating and lacks luster are destined to die early. Gongdu's commentary: Since ancient times, the eyes of immortals, Buddhas, sages, and virtuous people have all contained true light. Some say that cold and sharp light that is intense and carries authority is called "cai," while others say that bright, smooth, and radiant light is called "cai." Therefore, those whose spirit is floating without root and whose light is faint and blurred are all patterns of premature death, with death occurring roughly between the ages of sixteen and thirty-six, with more details discussed later.

面皮虛緊，三十問壽實難；肉色輕浮，四九如何能過。虛緊固不壽，本難滿三十，但有孤苦寒賤之人，可超出三十而外；輕浮固不壽，然亦有無子女者，而超過三十六以外。故宜以其它部份參考，蓋法有此弱彼益故也。

The essay says: Those with thin and tight skin are difficult to say whether they can live to thirty; those with light and superficial flesh color find it hard to pass thirty-six. Master Gongdu's commentary: Thin and tight skin indeed does not indicate long life, and they are originally unlikely to reach thirty; but there are also people who are lonely, poor, and lowly, yet they can live beyond thirty. Light and superficial flesh color also does not indicate long life, but there are also those without children who can live beyond thirty-six. Therefore, one should refer to other parts, because in physiognomy there is the principle that a weak part in one area may be compensated by a beneficial aspect in another.

項上三絛，遇休囚而愈見康強。此為壽徵之一，但考有凶神凶氣凶紋否，雖元氣厚而有中年凶死，不能考終命也。項中一骨，有疾厄而終無險阻。此為百會骨，主貴而有壽根，雖疾厄而不致夭也。形容忽變，遇吉則推有凶；氣色轉潤，處窮則斷必發。凡神亂形變而處佳境，皆是受禍之引子，發達愈大，損失愈危，故以辭尊居卑而避之。潤中能聚，則可透出黃紫，故遇合隨之。此二者相反而相應。

The essay says: Those who have three horizontal lines on their neck will become healthier when encountering a year of weakness and confinement. Gongdu's commentary: This is one sign of longevity, but one must also check whether there are凶神, 凶气, or 凶纹; although the vital energy is strong, if one meets a fatal misfortune in middle age, they will not die a natural death. The essay also says: Those who have a single bone in their neck, even if they suffer from illness or misfortune, will ultimately not face great danger. Gongdu's commentary: This refers to the "Baihui Bone," which indicates nobility and a root of longevity; even if there are illnesses or misfortunes, one will not die young. The essay further says: If one's appearance suddenly changes, even when encountering good fortune, one should still predict possible misfortune; if one's complexion becomes moist and lustrous, even when in a difficult situation, one should determine that success is certain. Gongdu's commentary: Whenever a person's spirit is disturbed and their appearance changes, yet they are in a favorable situation, it is a sign of impending misfortune. The more prosperous one becomes, the greater the potential loss, so one should resign from high positions and retreat to a lower status to avoid it. If the complexion is moist and concentrated, it will emit yellow and purple hues, and opportunities will follow. These two statements are opposite in nature, but their underlying principles are consistent.

常遭疾厄，只因命宮昏沉；頻遇吉祥，蓋為福堂潤澤。疾厄後有專圖詳論。命宮即山根，此為疾厄之一部，不過含有督脈氣質、膽汁消化，故常病之人，每於此宮先見青黑之色。福堂為交際之關、是非之地，並非吉祥之稱，福堂或印堂之誤也。

The essay states: One often suffers from illness and misfortune because the "Minggong" is dark and stagnant; one frequently encounters auspicious events because the "Futang" is moist and nourishing. Gong Du's commentary says: There is a separate diagram discussing illness and misfortune later on. The Minggong refers to the mountain root, which is one of the areas associated with illness and misfortune. This is because it relates to the energy of the Du meridian and the digestion of bile, so those who often fall ill usually show a dark bluish color in this area first. The Futang is the gateway for social interaction and the place where disputes arise; it is not actually a name indicating auspiciousness. The term "Futang" might be a mistake for "Yintang."

淚堂深陷，蠹肉橫生，克兒孫之無數。一主溼疾而成水氣上泛，一主傷陰而成失眠鬱結，亦有子女成立也。鼻準尖垂，人中平滿，刑績嗣之難逃。一主旺女而刑子，一主晚年受制而失敗，多失輔助之力而冷退也。

The essay states: At present, the "tear hall" is deeply sunken, and there is also a piece of rotten flesh growing across it, which will cause the death of countless descendants. Gongdu's commentary says: A deeply sunken tear hall indicates a disease caused by dampness, leading to water rising upwards; the presence of a piece of rotten flesh indicates damage to the yin aspect, leading to insomnia and depression; in fact, such people may still have children who can stand on their own. The essay also states: A nose tip that is sharp and hanging down, with a flat and full philtrum, is unavoidable in terms of harming descendants. Gongdu's commentary says: A sharp and hanging nose tip indicates many daughters and harm to sons; a flat and full philtrum indicates being controlled by others in old age and eventual failure, mostly losing the support of helpers and gradually becoming neglected.

眼不哭而淚汪汪，有子必刑；心無憂而眉縮縮，老來孤獨。不淚似淚，固刑子女，然有冷退敗家者；無憂而憂，多為勞碌有壽之格。如孤獨格，尚有他部刑傷方應驗也。面似橘皮，早子難立；神代桃花，遲嗣晚成。橘皮者，言其毛竅之痕深映，三十以後之子方成，亦有庶出之子女。凡桃花之嫩豔浮光，男女皆主淫蕩不壽，何能遲子晚成之說？或宋初時代異於今時而相反耳。

The essay says: If the eyes do not weep but are always moist, there will certainly be harm to the sons; if the mind is not troubled but the eyebrows are always furrowed, there will be loneliness in old age. Gongdu's commentary: If the eyes do not weep but appear to hold back tears, it is indeed harmful to the sons, but there are also cases where the family is in decline and the sons do not thrive. If the mind is not troubled but the eyebrows show worry, it is mostly a pattern of hard work and long life. As for the pattern of loneliness, it will only manifest if other parts of the face also show signs of harm. The essay also says: If the face looks like the skin of an orange, sons will not be established in early years; if the spirit shows the aura of peach blossoms, sons will come late and marriage will be delayed. Gongdu's commentary: The term "orange skin" refers to deep indentations in the pores, which indicate that sons will be established after the age of thirty, and there may also be adopted sons. If the aura is tender and bright, like peach blossoms, it indicates a tendency towards licentiousness and short life, how can one talk about late sons and delayed marriage? Perhaps the customs of the early Song dynasty were different from today, so the conclusion is just the opposite.

富貴平生勞碌，只為下停太長；貧窮到老不閒，蓋因粗其筋骨。下停長者，其人多謹慎，見小拘泥不達，勞心宜矣。筋骨粗者力大而男，應多勞碌，亦有中貴及創業之流，此言貧窮二字不確。星辰失陷，無隔宿之糧；部位虧損，有終身之苦。失陷者，皆低弱不足之謂；虧損者，受克不合之謂。相生自多衣祿，相合自多遇合，受克有冷退之失敗，不合有外憂與內患，故也。

The essay says: The wealthy and prosperous people have a lifetime of toil, only because their lower part is too long; the poor people remain without leisure until old age, because their bones and muscles are coarse. Gong Du's commentary: Those with a long lower part are mostly cautious, their vision is limited to small matters, they are stubborn and not flexible, so it is appropriate for them to be diligent. Those with coarse bones and muscles have great strength and a yang-like temperament, they should naturally be busy, among them there are also middle-ranking noble characters and those who start from nothing, so the term "poor" is not accurate. The essay also says: Those whose facial constellations are fallen have no food for two nights at home; those with lost parts suffer a lifetime of hardship. Gong Du's commentary: The term "fallen" refers to weakness and deficiency; the term "lost" refers to being overcome and not harmonious. When parts are mutually generating, they naturally have more clothing and food; when they are harmonious, they naturally have more opportunities; when they are overcome, there will be gradual decline and failure; when they are not harmonious, there will be external troubles and internal worries, this is the reason.

三光明亮，財自天來；六府高強，一生富足。三停光明，官祿均旺。余每見光明沉靜，則人財順遂；光明浮膩，反見駁雜消耗，此原文之末及。又考六府高強，而初中晚均有輔助。按天府為天倉之地，前業有根基，父輩大振；中府為國印之地，戚友為助而有權，本身事業能發展；下府為腮頤之地，奴僕忠，內外有輔，子女能繼紹箕表。此為傍部輔佐有益，而富足二字不穩。

The text says: When the three lights are bright, wealth comes down from heaven; when the six organs are high, strong and robust, one's life is affluent. Gong Du's commentary states: When the upper, middle and lower parts of the face are bright and radiant, official fortune and wealth and honor are flourishing. I have often observed that those whose complexion is bright and calm have smooth family and financial affairs; but if the brightness is accompanied by a floating and greasy appearance, then affairs become complicated and wealth is consumed. This point is not mentioned in the original text. Further examining the strength of the six organs, they provide support in the early, middle and late stages of life: the upper organ is located at the heavenly granary, indicating that the family's business has a solid foundation and the father's generation is greatly vigorous; the middle organ is located at the 'national seal', indicating that relatives and friends are willing to help and the person has authority, enabling their own career to develop; the lower organ is located at the cheek, indicating loyal servants and assistance from both inside and outside, and children can inherit the family business. This is the benefit of the auxiliary parts being effective, but the term 'affluent' is not yet stable.

紅黃滿面，名利俱遂；豬脂塗膏，子孫必刑。黃為吉祥之色，紅為禍患之色，不能合論。脂色浮光也，膏色慘滯也，一為損人破財，一為官非牢獄，不是單刑子孫一條，今日有主凶危亡身也。面皮太急，雖溝洫長而壽亦虧；眼神無光，縱鼻樑高而壽亦促。即皮如膨鼓之謂、神浮無根之謂，故人中雖長、鼻樑雖高，不能延其壽也。凡壽均以各部參考而定，不能以單獨一部而定也，故後篇有專條詳論。

The essay states: A face full of red and yellow hues signifies that both fame and fortune can be achieved; if the complexion resembles that of pork fat, descendants will surely suffer from calamities and punishments. Gongdu's commentary says: Yellow is a fortunate color, while red is a sign of misfortune; these two cannot be considered together. "Zhi" color is glossy on the surface, while "gao" color is dull and dark; the former indicates loss to others and financial loss, while the latter indicates legal troubles and imprisonment; it is not only about punishment for descendants, but now it can also indicate danger and death. The essay also says: If the skin is too tight, even if the philtrum is long, lifespan will be shortened; if the eyes lack spirit, even if the nose is high, lifespan will be short. Gongdu's commentary says: This refers to the skin being stretched tight like a drumhead and the spirit being superficial and rootless, so even if the philtrum is long and the nose is high, it cannot prolong one's life. When judging lifespan, one must refer to various parts to determine it, and not rely on a single feature alone, so there is another section later that discusses this in detail.

眼光如水，男女多淫；眉草如刀，陣亡兵死。如水之說，清麗而艶也，即秋水盈盈，相法之過清者，而稟受之氣薄，則有情慾之易動，故多淫。眉草如刀，多六親之累而為憂愁，如兵死則不驗。眉生稜角，一生快樂無窮；目秀如冠，中年發達遇貴。稜角為外庫，應立外業而有勞心，何言快樂？如冠者，兩角上仰也，漢陳平有此，位極人臣，豈止遇貴而已。

The text says: Those with eyes that look like water are prone to lustful desires, both men and women; those with eyebrows wild as grass and sharp as knives will die by weapons. Gongdu's commentary: When it says "like water," it refers to clarity and elegance with a hint of allure, like autumn water full and clear, which in physiognomy is considered "too clear"; the qi received is thin, so desires are easily aroused, hence lustful tendencies. Those with eyebrows wild and sharp are often burdened by their six relations and often troubled; saying they die by weapons is not accurate. The text also says: Those with eyebrows that have sharp angles will have endless happiness in life; those with eyes that are elegant like a hat will achieve success in middle age and meet noblemen. Gongdu's commentary: The sharp eyebrows are called "outer warehouse," indicating establishing a career far away and working hard, how can there be happiness? When it says "like a hat," it refers to the corners of the eyes looking upward, like Han Dynasty Chen Ping's appearance, who became a chancellor and reached the highest position in the court, how could it be just meeting noblemen?

黃氣發從高廣，數旬中必定遷官；黑色橫自三陽，半年內須防損壽。三陽為肝肺相連地，黑色屬水，其水木相生、金水相合，當不至死。如三陽黑色為刑子及驚悸之病災可也，或發於夏之火令，方為死災，其它時令尚不為死災也。

The commentary says: Yellow qi emerging from the high and broad area on the forehead indicates promotion within thirty days; black color spreading across the area above both eyes, known as the 'three yang,' warns of potential loss of life within half a year. The commentator notes: The 'three yang' refers to the region where the liver and lung meridians connect; black color represents water. Since water generates wood and metal combines with water, it should not necessarily lead to death. The appearance of black color in the 'three yang' should be interpreted as calamities such as harm to children and disorders like palpitations. Unless it appears during the summer season when fire is strong, it does not constitute a death omen; in other seasons, it does not qualify as a death omen.

奸門青慘，必主妻災；年壽赤光，多生痔漏。此二者餘已更正，頗驗。白氣橫額，父母刑傷；青氣侵顴，弟兄唇吞。自氣為憂思，應父母之災疾，而有牽制之累；至於孝服，為黑赤色居多，青慘氣居少。兩顴青氣主妻妾之爭端、伯叔之詞訟，不但口吞，而有欺詐攫奪行為之類也。

The essay states: If the "Jianmen" area at the inner corner of the eyes appears dark and dull green, the wife is certain to suffer misfortune; if a red glow appears on the "Nianshou" area of the nose, there will be frequent occurrences of hemorrhoids and other ailments. Gongdu notes: I have already corrected these two points, and they are very accurate. The essay also says: If a white mist crosses the forehead, there will be injuries or calamities to the parents; if greenish mist invades the cheekbones, there will be disputes among brothers. Gongdu notes: White mist indicates worry and thought, which should be interpreted as misfortune or illness for the parents, and it also brings about hindrances and burdens. As for mourning, it is mostly indicated by black or red colors, and greenish and gloomy mists are rarely seen. If greenish mist appears on both cheekbones, it indicates disputes between wives and concubines, and lawsuits between uncles and cousins. This is not only verbal conflicts but also includes acts of fraud and force.

山根青黑，四九前後定多災；法令繃纒，七七之數焉可過。刻下當應前九年。但山根為人之稟受氣質，小兒青黑，多主溺尿及螬氣；大人青黑，多主傷陰失眠及腎氣之病。如法令無紋，當不滿三十而死。女人眼惡，嫁即刑夫；聲燥面橫，閨房獨宿。衰世之局，露者多貴，不過結果不好，或主惡疾，或主產厄，此不壽之格，如刑夫者頗少。其聲燥多量窄性剛，面橫多驕悍而妒，此主生離再醮也。

The essay says: If the mountain root of the face shows a dark green color, there will certainly be many calamities around the age of thirty-six; if the philtrum lines are tight and twisted, how can one get through the age of forty-nine? Gongdu's commentary says: According to the current situation, it should be nine years earlier. However, the mountain root reflects a person's innate temperament: if a child's mountain root is dark green, it often indicates bedwetting and stagnation of the stomach and intestines; if an adult's mountain root is dark green, it often indicates damage to the yin aspect, insomnia, and disorders of kidney energy. As for the philtrum lines, if there are none at all, the person is unlikely to live beyond thirty. The essay further says: A woman with a fierce eye appearance will certainly harm her husband upon marriage; if her voice is sharp and she has prominent facial features, she will likely remain alone in an empty house. Gongdu's commentary says: This is the pattern of a chaotic and turbulent era; those with prominent external appearances often turn out to be of high status, but their endings are not good, or they suffer from serious illnesses, or they face difficult childbirth, which belongs to the pattern of not living long. It is rare for such a woman to actually harm her husband. Those with a sharp voice are often narrow-minded and stubborn in temperament; those with prominent facial features are usually arrogant, fierce, and jealous, which indicates separation from their husband or remarriage.

額尖耳反，雖三嫁而未休；顴露聲雄，縱七失而未了。額尖不宜早婚，當過十九方吉；耳尖多父母無靠，故有小嫁再嫁之說。顴露多代夫權而勞，夫星弱而無用；聲雄多刑夫也。額偏不正，內淫而外若無；走路不平，外好而心猶毒。不正者刑父母，淫字不穩，要神麗陰陽青黑者方淫亂也。不平者雀跳也，主細故靈敏，倫理違背，迷感於利可也。

The essay says: A woman with a sharp forehead and ears that turn outward will marry three times but still not be finished; a woman with prominent cheekbones and a strong voice will lose seven husbands but still not be done. Gongdu's commentary says: A woman with a sharp forehead is not suitable for an early marriage; it is auspicious only after she is nineteen. A woman with prominent ears usually has unreliable parents, hence the saying that she may marry young and remarry. A woman with prominent cheekbones usually takes charge of her husband's affairs and is very hardworking; her husband's star is weak and ineffective. A woman with a strong voice usually harms her husband. The essay also says: A woman with a slanted forehead is淫 within but appears normal on the outside; a woman who walks unevenly appears gentle on the outside but is cruel inside. Gongdu's commentary says: A slanted forehead causes harm to parents; the word '淫' is not stable here. It should be accompanied by a bright and vivid appearance, with the three yin and three yang areas showing dark or black coloration, to truly indicate licentiousness. Uneven walking means her steps jump like a quail; she is clever and observant, acts against moral standards, and is easily led by profit—this is sufficient to describe her.

腮突耳後，心內狡貪；眼惡鼻勾，性實險惡。腮突盛世少而衰世多，其形類鷹腮，主奇巧有特智，亦主大貴；眼惡主刑剋而凶，鼻勾主心貪徇私，然多成多敗，終無了期。腳跟不履地，賣盡田園而走他鄉。木形多飄搖不忌，如金水土則忌。又出富貴之家，則主夭壽及有凶死者；如出貧窮之人，亦無妨礙。此云先富後貧之說，只應得一半。

The passage says: Those with prominent cheekbones extending from behind the ears are cunning and greedy; those with fierce eyes and a hook-like nose have a truly dangerous nature. Gongdu notes: Prominent cheekbones are rare in peaceful times but more common in times of decline and chaos; if they resemble an eagle's jaw, they indicate someone with extraordinary cleverness and strategic mind, and also suggest great fortune. Fierce eyes indicate a tendency for punishment and misfortune, while a hook-like nose suggests greed and favoritism. However, such people often achieve much and lose much, ultimately ending in failure. The passage also says: Those who walk with their heels off the ground will exhaust their fields and lands and end up wandering elsewhere. Gongdu notes: People with a wooden constitution usually walk with a floating gait, which is not a concern; but for those with a metal, water, or earth constitution, this is a bad sign. If this feature appears in a wealthy family, it indicates a short life or a violent death; if it appears in a poor family, it is not a problem. The statement about first being rich then poor only applies partially.

鼻竅露而仰，卒被外災而終旅舍。獅形火形，不忠仰露，合其形也；非此二形，則有外患內憂以累之，故為財不入庫，言不能立身也。唇不蓋齒，無故招非；溝洫露髭，為人少力。此二者均驗，一為驕仿自負之招非，一為明白利害之兩可。

The essay says: Those whose nostrils are exposed and pointing upward will eventually suffer from external calamities and die in a lodging. Gongdu's commentary: Those with a lion-like or fire-like appearance naturally have their nostrils pointing upward, which is in harmony with their inherent form. If they are not of these two forms, they will be plagued by external troubles and internal worries, hence it is said that they "do not store wealth," meaning they cannot establish themselves. The essay also says: Those whose lips cannot cover their teeth will unnecessarily attract trouble; those whose mustache is visible in the philtrum lack strength. Gongdu's commentary: Both of these statements are accurate: the former is due to arrogance and self-importance leading to trouble, while the latter is because of being too clear-sighted about gains and losses, leading to indecisiveness in everything.

印堂太窄，子晚妻遲；懸璧昏暗，人亡家破。印堂紋沖，則刑妻克子而遲成；如窄，不過志小量窄而氣燥耳。懸璧為兩腮頤，居奴僕宮，此為用人不力及盜詐行為之奴僕耳，如人亡家破，當別有部位不佳。結喉露齒，骨肉分離；粗骨急皮，壽數短促。結喉多勞碌而刑兄弟，露齒多爭訟而多乖戾，其分雖之說頗當。粗骨多勞，急皮多病，亦有壽者。

The essay states: Those with a narrow forehead area will have children late and marry late; if the 'suspended jade' area is dark, there will be death and family ruin. Gongdu's commentary says: It is the forehead being broken by markings that leads to harming one's wife and children and delays all affairs; if it is only narrow, it is merely a sign of small ambition, narrow-mindedness, and a quick temper. The 'suspended jade' refers to the sides of the cheeks, belonging to the 'servant palace'. If this area is dark, it only indicates that servants are unreliable and one may encounter thieves or deceivers; if there is actually death and family ruin, there must be other areas that are also poor. The essay also says: Those with a prominent Adam's apple and protruding teeth will experience separation from family; those with thick bones and tight skin will have a short lifespan. Gongdu's commentary says: A prominent Adam's apple indicates much toil and harm to brothers, while protruding teeth indicate frequent disputes and a fickle nature. Saying it indicates separation from family is quite appropriate. Thick bones indicate much hardship, and tight skin indicates many illnesses, but among them there are also those who live long lives.

臥蠶豐隆，子息之後成；淚堂平滿，兒郎之早見。臥蠶在目之下橫紋處，其紋反插者女多先立，其紋順插者子多先立；此云後成，當以無紋論。淚堂在大眼角，無陷而平，當然早予成立。龍宮低黑，嗣續難得而昧愚。龍宮在眼腔曲處，如低黑者，為先天不足、淫慾過度，子女多夭而弱，愚昧之說不驗。

The text says: Those with full and prominent "womb worms" (the horizontal crease below the eyes) will have children later; those with a flat and full "tear hall" (the area near the outer corner of the eye) will have sons earlier. Gong Du's commentary says: The "womb worm" is the horizontal crease below the eyes. If the crease is reversed, it is mostly a sign of giving birth to a daughter first; if it is forward, it is mostly a sign of giving birth to a son first. The text refers to "later" here, and it should be interpreted based on the absence of such a crease. The "tear hall" is located at the outer corner of the eye; if it is not sunken but flat and full, children will come earlier. The text also says: If the "Dragon Palace" (the curved part of the eye socket) is low and dark, the children will be difficult to have and will be foolish. Gong Du's commentary says: The "Dragon Palace" is located at the curved part of the eye socket. If it is low and dark, it is caused by innate deficiency and excessive indulgence, leading to children who are likely to die young and weak; saying they are foolish is not accurate.