The Art of Observing from a Lying Position

如甲字面形主早發，而初二十年為大，蓋甲字面形，乃木植兼金之形也，其形主貴壽，應削木成器之局。然尚要考其聲音如何、眉目如何、精神如何、土星如何、水星如何，然後決其為特等之責、上等之貴，或中貴下貴，及尋常之貴也。再觀其刻下氣色如何，有無特別情形，及時勢之促成、離奇之遇合也。萬不能以其上方，而斷其貴而富壽；又不能以其下弱，而斷其賤而貧夭。此衡真之大謬也二。凡五形之質，皆有貴賤貧富壽夭，在所得之氣正與不正耳，其主體部位與輔佐部位，合格不合格耳，何能據一部而論耶？此其解釋之六也。

Take the face shape of Jia, for example. It indeed indicates success in early years and the greatest fortune in the first twenty years, because the Jia face shape is of the wood type and also carries the metal type, indicating both nobility and longevity. This corresponds to the pattern of "carving wood into an object." However, one must also examine his voice, eyebrows, eyes, spirit, nose (representing the earth star), and mouth (representing the water star) before determining whether he is of special nobility, upper nobility, middle nobility, lower nobility, or ordinary nobility. Furthermore, one should look at his current complexion, whether there are any special circumstances, and whether the current situation supports his fortune or if there are unusual opportunities. One must never conclude that he will certainly be noble, wealthy, and long-lived simply because his upper part of the face is broad and square, nor should one judge him as certainly poor, destitute, and short-lived just because his lower part is thin. This is the second major error in "Xiang Li Heng Zhen." One must understand that within the five elements' forms, there are distinctions of nobility, poverty, wealth, longevity, and short life. It all depends on whether the qi he possesses is correct or biased, and whether the main parts and auxiliary parts are in harmony. How can one make a judgment based on just one aspect? This is the sixth explanation. (Note: The original text says "te deng zhi zhe," where "zhe" should be "guì.")

鐵關刀一書，出於滿清時代，其人大致為醫學者流，並非相法專家也。其書多以醫學為轉移，如雲青色發於肝、赤色發於心、黃色發於脾、白色發於肺、黑色發於腎之類是也。果如所論，則紅色分五種，而有紅紫赤躁絳之各色也，何以一心而發五色耶？即赤色發於心，而紅色躁色，又發於何處？其理不通，其法亦不正。

The book *Iron Gate Knife* appeared during the Qing dynasty, and its author was probably someone with a background in medicine, not a specialist in physiognomy. The book mostly uses medical theories to explain facial features. For example, it says that blue comes from the liver, red from the heart, yellow from the spleen, white from the lungs, and black from the kidneys. If we take this literally, then the color red alone is divided into five types: red, purple, red, dry, and vermilion. How can one single organ, the heart, produce five different colors? Even if red comes from the heart, where do the colors red and dry come from? This shows that his reasoning is flawed and his method is incorrect. The matching of the five internal organs with five colors is originally used by physicians for diagnosing diseases. Applying this to physiognomy from the beginning is a wrong approach.

蓋印堂即心之正部，司空中正即名華蓋，乃心包絡之正部，何以紅赤躁紫絳之五色，而不專發於印堂司空中正之部，而散漫於他部之處尤多？此文何說也。凡氣色皆為先天之動機，凡形質皆為後天之華表，故氣色皆根據於先天，不發於五臟六腑也明矣。此鐵關刀大荒謬之談也一。

To know that the area of the forehead is the fundamental position of the heart, and that the areas of the Si Kong and Zhong Zheng are also known as "Huogai," which is the fundamental position of the heart's wrapper, if this is the case, why do the five colors red, crimson, restless, purple, and vermilion not appear specifically on the forehead, Si Kong, and Zhong Zheng, but instead appear more scattered on other parts? How does his book explain this? We must know that the colors of qi are manifestations of the earlier heaven qi movement, while the physical form is the later heaven expression on the outside. Therefore, the root of the colors lies in the earlier heaven, not coming from the five zang-fu organs. This is clear. This is the first great absurdity in the book "Tie Guan Dao."

況醫家部位，與相學部位，相隔懸殊，其象名立義之處各異。余考黃帝內經與王叔和難經，以及西醫之新法解剖學說，唐宗海之中西匯通，專門考驗者，皆云鼻為肺竅，而五行屬金；又據各家相法、諸家考正，皆云鼻為中嶽，五行屬土。究竟金欺土欺？

Moreover, the parts referred to by physicians differ greatly from those mentioned in physiognomy, and each school defines its terms and names based on their own observations. I have examined the "Yellow Emperor's Inner Canon" and Wang Shuhe's "Difficult Classic," as well as modern Western anatomy and Tang Zonghai's "Integration of Chinese and Western Medicine." All these verified sources state that the nose is the orifice of the lung, belonging to the Metal element in the Five Phases. However, various physiognomical schools and traditional commentaries all state that the nose is the central mountain, belonging to the Earth element. So, should it be considered Metal or Earth? (Note: The original text says "gold surpasses earth," where "surpass" should be read as "question.")

余考丹經參同契、金丹真傳、呂祖全集、三豐全集、道藏輯要，皆云鼻為先天之祖氣，即天一生水之腎竅，五行屬水。此為各據一說，各有原理。蓋鼻為四竅：兩側竅由大眼角之內眥而入肺管，此醫家之所以為屬金也；身準為全面之中心點，為五嶽之中，故曰中嶽，此相法家之所以為屬土也；兩直竅上入腦海，下督脈，通命門之火，此丹道家之所以為腎水也。而鐵關刀按部拘泥，不明其部位之原理，僅採取皮膚之論，而為定法，此鐵關刀大荒謬之二。此其解釋之七也。

I have also examined the writings of the alchemists, including the "Compendium of the Subtle and the Profound," "True Transmission of the Golden Elixir," "Complete Collection of the Master Lu," "Complete Collection of the Master Sanfeng," and "Essential Selections from the Taoist Canon." They all state that the nose is the location of the original heavenly vital energy, which is the "Heavenly Generation of Water" (tian yi shui) and the orifice of the kidney, belonging to the Water element among the Five Phases. It is evident that each school holds its own view, yet each has its own reasoning. Originally, the nose has four passages: the two side passages run from the inner corner of the eyes into the lung tubes, which is why physicians classify it as belonging to Metal; the nose tip is the central point of the entire face, located at the center of the five mountains, hence called the Central Mountain, which is why physiognomists classify it as belonging to Earth; the two straight passages go upward into the brain and downward into the督脉 (governor vessel), connecting to the life gate fire, which is why alchemists classify it as belonging to the kidney water. However, the "Iron Knife" rigidly adheres to established views, fails to understand the underlying principles behind the location, and takes superficial remarks on the surface layer as fixed rules, which is its second major error. This is the seventh explanation. Each school speaks its own view, and they do not conflict with each other; the mistake lies in his failure to distinguish the source and mixing them together. (Note: The original text says "shen zhu," which should be "bi zhu.")

大清神鑑一書，出於滿清宮闈。余考其時，為康熙之後，雍幹之時也。當時為昇平盛世，亦滿清極盛之時，此書為翰林學士，安居無事，每以雜藝之學獻之，以承上歡也。故其書多考正現代人物，以為標準，故有歷指某尚書之進祿得權，某侍郎之升遷兼職，某大臣之黜陟，某夫人之生子，某王妃之得寵幸聖恩甚隆，某宗室之晉封爵優恤甚厚，上自王公大臣，下至宮娥太監，皆在考證中。至於三品以下之中貴下貴常貴，皆無確實之研究，下至人民，以及貧賤壽夭之法理，均未言及，亦蹈水鏡相法以人為證之故轍也。加以文字雕琢，人為現代事實，此大清神鑑之缺點也一。

The book "Daqing Shenjian" originated from the Qing imperial court. I have determined that it was compiled after the reign of Emperor Kangxi and during the reigns of Emperors Yongzheng and Qianlong. That was a time of peace and prosperity, the height of the Qing dynasty. This book was written by the Hanlin scholars during their leisure time, who often presented such miscellaneous studies to please the emperor. Therefore, the book mostly used contemporary figures as standards, specifying for example how a certain minister obtained official rank and power, how a certain undersecretary was promoted and took on additional duties, how a certain grand minister was dismissed or promoted, how a certain lady gave birth to a son, how a certain queen consort gained the emperor's favor and received great imperial favor, and how a certain member of the royal family was granted an increased title and received generous rewards. From high-ranking princes and ministers down to palace women and eunuchs, all were included in the examination. As for the lower-ranking officials, the common servants, and the ordinary officials, there was no thorough research; even less so were the matters concerning common people and the fate of the poor and the sick. This still follows the old path of "Shui Jing Xiangfa" which uses people as examples. Moreover, the language is overly ornate, and the examples cited are all contemporary events. This is the first flaw of "Daqing Shenjian": the examples cited are all of officials from a single dynasty and region, so they cannot be applied to different times or different social statuses.

凡相法之重要，則分其形格之富貴貧賤壽夭，次言氣色，則分其吉凶禍福也。其禍福之大小，則據其人之身分資格、地位才智而定之。假如富至十萬元，其損失二千元，以全體計之，不過百分之二，即如此項損失，有時必現於部位，有時則輕淡而現之，如不注意，則認為平常之色耳。假如其人僅百元之業，損失十元，則為破敗之氣色，以全體計之，則損失十分之一，即如此項氣色，則必現於部位，顯然可憑也。

In facial physiognomy, the most important aspect is first to distinguish the form and structure of the face, which indicate whether a person will be rich or poor, noble or humble, and long-lived or short-lived. Only after that do we consider the complexion, which helps determine current fortune and misfortune. The degree of fortune or misfortune depends on the person's status, experience, position, and intelligence. For example, if a person has a fortune of ten thousand yuan and loses two thousand yuan, this is only two percent of his total wealth; such a loss may appear as a faint change in complexion, or perhaps not even noticeable at all, and if one is not careful, it might be mistaken for an ordinary color. On the other hand, if someone has only one hundred yuan and loses ten yuan, this is a significant loss, amounting to ten percent of his total wealth. The corresponding complexion change would be clearly visible on the relevant body parts, unmistakable and reliable. Therefore, the same amount of loss may appear differently in complexion, either faintly or clearly, depending on the proportion it takes of the person's total wealth.

故相法測量，在加減乘除中，以全部計算可也，方為合法。如某部豐隆而奇突，其必發達至何程度；如某部薄削而陷弱，其必破敗至何程度；又如眉部清秀修長有勢，則富貴至何等品級；鼻準豐隆勻厚圓齊，則富貴至何等程度。有過之，有不足，有虛浮不實，有暗發不彰，有先後相反，內外不合，故單獨一部皆不可為定論。此為大清神鑑之大荒謬他二。此其解釋之八也。

Therefore, the calculation in physiognomy depends entirely on addition, subtraction, multiplication, and division; one must make a comprehensive calculation to determine legitimacy: for instance, if a certain part is prominently and unusually prominent, to what extent can it achieve success; if a certain part is thin, shallow, and weak, to what extent will it lead to decline; again, if the eyebrows are clear, elegant, long, and have spirit, to which level of wealth and honor can they reach; if the nose is full, thick, and well-shaped, to what extent can it achieve wealth and honor. There are cases that exceed the score, cases that fall short, cases that are superficial and not substantial, cases that develop secretly without being prominent, cases that are contradictory before and after, and cases where internal and external aspects do not match. Therefore, one cannot take a single part as a definitive conclusion. This is the second major error in the "Great Qing Mirror of Physiognomy," and it is also the root of its flaw in only citing examples of noblemen without establishing a general method. This is the eighth explanation.

相法之用神，應分四大項：形格為第一，精神為第二，氣色為第三，聲音為第四。其它零星小部，皆包括在形質中；其紋絡筋骨，又為輔助之小品耳，皆不足為定論也。故形質清奇，應得幾許分數；精神充足，又應得幾許分數；氣色黃紫，又應得幾許分數；聲音宏亮，又應得幾許分數。如四種中有三種合度，則如其必發達，而為特貴、特富、特壽矣。

In physiognomy, the "Useful God" should be divided into four main categories: form and structure first, spirit and vitality second, color and complexion third, and voice and tone fourth. Other minor features are included under the category of form and structure; as for patterns and bones, they are only auxiliary elements and cannot be used to make a definitive judgment. Therefore, each category should be scored individually: if the form and structure are unusual and remarkable, how many points should be given; if the spirit is full and vigorous, how many points should be given; if the complexion shows yellow or purple tones, how many points should be given; and if the voice is loud and clear, how many points should be given. If three of these four categories meet the criteria, it can be concluded that the person will certainly achieve success, belonging to the category of extraordinary wealth, status, and longevity. If any one of the four categories is missing, the corresponding points should be deducted from the total score.

當其時氣色潤澤黃紫充足，則發於最短時間；如氣色黯滯枯燥不潤，雖為富格貴格壽格，而非發達之期，以期發達於將來，而以限為用神可也。故氣色為臨時用神、先天轉機。如形質與精神合度，其聲音不足，尚不為大礙，亦為上富上貴上壽也。如氣色黃紫明潤而充足，則發達之時間必久遠；如氣色明潤輕淡而短小，則發達之時間亦暫而不久也。

If one's complexion is moist, rich, and full of yellow and purple tones, then success will come quickly within the shortest time. But if the complexion is dull, stagnant, and dry, then even if one has the fortune of wealth, nobility, or longevity, it is not the right time for success now; one must wait for the future, treating the years as the useful god. Therefore, the complexion is the useful god for immediate matters, a sign of the movement of the earlier heaven's qi. If the form and spirit conform to the rules, but the voice is insufficient, it is not a major problem, still indicating top-level wealth, top-level nobility, and top-level longevity. If the complexion is yellow and purple, clear, moist, and very full, then the time of success will be long. But if the complexion is bright and moist yet light and limited in scope, the time of success will be short and not enduring.

假令形質與聲音合度，而情神不足，則於富貴方可期發，事業亦能成功，不過於壽數稍弱耳，故為中富中貴之例，亦以氣色為發達時間之定論也。又如精神與聲音合度，而形質不足，則發達有限，事業因人而成，借力而發也，此為下富下貴之例，然享大壽也。

If both form and sound conform to the rules but the spirit is lacking, then wealth and status are still possible, and one can achieve success in career, though longevity is somewhat weak. Therefore, this belongs to the category of medium wealth and medium status. As for when one will rise to prominence, it still depends on the complexion. Another example: if both spirit and sound conform to the rules but the form is lacking, then success is limited. The career will rely on others' help to achieve, which is considered lower wealth and lower status, but such people may enjoy a long life. (Note: The original text's '情神' should be '精神'.)

又如形質與氣色合度，或聲音與精神合度，或精神與氣色合度，或精神與形質合度，或聲音與形質合度，此為四種重要關係之中而得二也，此皆為有富而貴名、多祿而壽也，皆作豐衣足食之格局論。又假定形質平常、精神平常、聲音平常，單獨氣色黃紫明潤而充足，或合五行四時之潤澤，亦為可富可貴可壽可發之局也。此為暫時發達，而不持久，其發達也不大，或出於異路功名，或出於離奇遇合，此為破船遇順風，而可航海之法，其驗者頗多也。

For example, if the form and color are in harmony, or the sound and spirit are in harmony, or the spirit and color are in harmony, or the spirit and form are in harmony, or the sound and form are in harmony—these all involve two of the four important relationships, and they indicate that one will have both wealth and a good reputation, abundant salary and a long life. All these are considered in the pattern of sufficient food and clothing. Suppose a person has an ordinary form, ordinary spirit, and ordinary sound, but only has a bright and clear yellow or purple color that is full and moist, or the color matches the five elements and the moist energy of the four seasons. This also indicates the possibility of wealth, status, longevity, and success. However, this kind of success is temporary and not lasting, and the degree of success is not great. It may come through unconventional means or through strange opportunities. This is like a broken boat that can sail out to sea with favorable winds, and there are many examples of this. But once the wind stops, the boat is still the same broken one, so it cannot last.

據此四者品評，而為相法之根據，方是正宗。其輕重加減法，為用之處最大，此為相法之機樞，至精至微，神而明之，存乎其人。合而深思，加以推想，自得玄妙之途徑。故不以單獨部位為用，而以形質精神、聲音氣色，加減合論，以採取之可也。

Evaluating a person's appearance based on form, spirit, color, and sound is the proper method of physiognomy. Among these, the method of weighing importance and making additions or subtractions is most crucial, forming the core and subtle essence of physiognomy. Whether one can achieve supernatural insight in its application depends on the individual's own skill. By thoroughly considering all four aspects together and making further deductions, one can naturally grasp the profound path. Therefore, when making a judgment, one should not rely solely on a single feature, but instead combine and analyze the four elements—form, spirit, sound, and color—to arrive at a conclusion.

公篤曰：凡相法之精神，首重部位，分析確定，先知某輕重地位，次如其關係原理，然後方有把握，自能指定標準，而有一定之判斷也。余考相法部位，多屬不確，而圖式亦混亂不一，各據一說，各有所宗也，惟其名目尚存，而為古之原名也。余考秦代以前，皆屬純一部位，自秦氐火焚以後，世無傳本，每有殘篇零頁，皆不足為稽考之鐵證也。

Chen Gongdu said: The essence of physiognomy lies first in the examination of body parts. One must analyze and determine each part clearly, first knowing which parts are important and which are less so, then understanding the principles of their mutual relations. In this way, one can have confidence and naturally establish standards for judgment. I have examined the body parts described in traditional physiognomy texts, and found most of them to be inaccurate, with inconsistent diagrams and varying interpretations. Although different sources have their own explanations and origins, the names used are still those from ancient times. I have also investigated further: before the Qin dynasty, the body parts were pure and undivided. Since the Qin dynasty burned the books, there have been no complete copies left, and only fragments remain, which are insufficient as reliable evidence.

當五代時，達摩復入中國，始傳五來相法一書，此為中興相法之祖師，而集各家之大成也，其部位尚有錯誤之處。是否當時未經考證確實，兩宗古之殘篇，或為後人翻印錯訛，隨便改移，徒留其名稱也，此皆兩可之疑難點，而無法稽考也。故麻衣相法所有部位圖說，亦宗達摩，而錯訛之處大同小異，是否為上敘兩點疑難，不得而知。

During the Five Dynasties period, Bodhidharma came east again and transmitted the book "Five Phases Method of Facial Reading." He is regarded as the master who revived the art of physiognomy, integrating the achievements of various schools. However, there are still errors in the body parts described in his book. Was it because at that time there was no thorough verification, and the book was based only on the fragments of ancient texts? Or was it due to errors in later copies, where parts were arbitrarily moved, leaving only the names? Both possibilities are reasonable, and now there is no way to verify. Therefore, the body part descriptions in "Ma Yi's Method of Facial Reading" also inherited from Bodhidharma, with similar errors. Whether these errors are due to the two reasons mentioned above remains unknown. It is evident that the errors in body parts have been passed down from the original sources of Bodhidharma and Ma Yi.

柳莊相法，則稱其受秘傳，而故意錯其部位，顛倒限，其混淆人聽聞乎？其自矜眩奇乎？相法部位，錯誤於此居大多數。至於衡真，則徒據理說，而不尋其地位；水鏡則拘泥引吉，而不求其根據。其大清神鑑、鐵關刀、蘭陵集、相法須知等，各據一說，自謂心傳，以訛傳訛，而不知孰是孰非。相法一書，考究其精微者頗少，大多數為跑馬觀花，任意隨談，只知有其名稱，而不知有其地位；至於部位之輕重，誰為主體，誰為輔助，則更茫然而無所宗矣。

As for Liuzhuang's Methods of Physiognomy, it claims to have received a secret transmission, yet deliberately misplaces the body parts and reverses the boundaries. Is this meant to confuse people's eyes and ears, or is it self-glorification and showing off novelty? Most of the errors in physiognomy are due to this book. Moreover, the book Xiangli Hengzhen relies only on reasoning without investigating the actual locations of the body parts. The book Shuijing Xiangfa is overly attached to citing ancient sources without seeking solid evidence. Other books such as Daching Shenjian, Tie Guandao, Lanling Ji, and Xiangfa Xuzhi each hold their own views, all claiming to be secret teachings passed down from heart to mouth, spreading errors and making it impossible to distinguish truth from falsehood. Although there are many physiognomy books, few are willing to thoroughly examine the subtle aspects. Most are superficial, talking at random: they only know the names but not the actual positions. As for the importance of different parts, which is the main and which is the auxiliary, they are completely without basis. (Note: The original text says 'jūn nì yǐn jí', where 'jí' should be 'gǔ'.)

餘此次注重部位，先從醫學入手。余考黃帝內經，中有漢晉文字，可見其為殘篇，惟針炙大成與仲景六經，較為確實可用；如王叔和難經、陳修園、徐靈胎各書，部位之系統稍有離奇；又如西醫之解剖圖說、唐宗海之中西惟通，皆不明氣化，所取之部位大多數不可為用也。余考丹經之參同契、金丹真傳、呂祖全集、三豐全集、道藏輯要，則各有妙蘊，其中有正繫、連代繫、應繫、通過繫，方證實一切部位。餘則註明其部位之輕重關係，以為千古後之定法，有志相法者容易入手，而尋正宗門戶也。茲將考證者附後。

This time I focus on verifying the locations, starting with medicine. I examined the "Huangdi Neijing" and found that it contains texts from the Han and Jin dynasties, indicating that it is already a fragmented version. Only the "Zhenjiu Dacheng" and Zhang Zhongjing's theory of the Six Channels are more reliable and practical. For example, the "Nanjing" transmitted by Wang Shuhe, as well as the works of Chen Xiuyuan and Xu Lingtai, have some strange systems of locations. Similarly, Western medical anatomical diagrams and Tang Zonghai's "Zhongxi Huitong" do not understand the principle of qi transformation, and the locations they use are mostly not applicable. I also examined the Daoist texts such as the "Cantongqi," "Jindan Zhenchuan," "Luzhu Quanji," "Sanfeng Quanji," and "Daozang Jiyao," each containing profound insights. Among them, they distinguish four layers of meridians: "Zhengxi," "Liantaixi," "Yingxi," and "Tongguoxi," which finally made all the locations concrete. I then noted the relationship of light and heavy between each location, serving as a fixed method for thousands of years to come, making it easier for those who wish to learn the genuine path to find the correct way. Here I append the findings of my research. (Note: The original text "zhongxi wu tong" should be "zhongxi huitong.")

公篤曰：醫家部位與相學部位，互相表裡，蓋太素經之脈訣，中有富貴貧賤壽天之說也，而名稱則各異耳，按用法各有不同故也。其內之脈絡而達於外，則有正繫之脈絡、連帶繫之脈絡、應繫之脈絡、通過繫之脈絡，其地位雖異，其氣化則感而遂通也。此第一圖式，為吾蜀天彭之大醫士唐宗海先生所考究而鑑定者，載於中西匯通全集之中，並有解剖學說，分經別絡，詳註經絡如何也。其名稱是否宗古，或從新也，餘將其原規定地位及名稱，而參合相學也。

Chen Gongdu said: The parts discussed by physicians and those discussed by physiognomy are actually interrelated, because the "Tai Su Mai Jue" also includes methods for judging wealth, poverty, longevity and short life. The difference is only in the names, due to different applications. The pulse within the body extends outward and is divided into four layers: the main pulse network, the connected pulse network, the corresponding pulse network, and the passing pulse network. Although their locations differ, they are interconnected through qi transformation. This first diagram is researched and identified by Tang Zonghai, a famous physician from Sichuan Tianpeng, and is included in his complete collection "Zhong Xi Hui Tong." The book also includes anatomical theories, distinguishing meridians and collaterals, and explains each meridian in detail. As for whether the names he used are traditional or newly proposed, I will follow his original designations and combine them with physiognomy for reference. (Note: The original text "shou tian" should be "shou yao.")

上為闕者，即兩眉之中心，相法名之曰印堂是也。蓋印堂者，即全部之主體，元首之意也。其名曰闕，是否帝闕之意，或金闕之尊稱也。闕之下曰王宮，即相學之山根是也，在兩目相平之中心，又名命宮是也。相法之稱山根有兩意義：一為前人之根基，一為本身之命根。其名曰王宮，是否即命宮之意義，而王宮與闕之義相等，稍有沖突。

The part marked as 「阙」 at the top is the middle between the eyebrows, known in physiognomy as the "Yintang." Yintang is the central part of the entire face, representing the head. Physicians call it "Qu," but it is unclear whether they derived the term from the palace gates of a king or from the respectful title "Jinque." Below "Qu," marked as "Wanggong," is the "Shangu" in physiognomy, located exactly in the middle between the eyes, also called "Minggong." In physiognomy, Shangu has two meanings: one refers to the foundation left by ancestors, and the other refers to the root of one's life and destiny. Physicians call it "Wanggong," but it is unclear if this is the same as "Minggong." However, "Wanggong" and "Qu" both signify supreme importance, and having two such supreme names on one face may be somewhat conflicting.

又下之準頭名曰明堂，即相學之中嶽，又名曰土星是也。按河洛之數，五行以土居中宮，而鼻準在全面部之中心，故有是名。餘又考八卦九宮之配合，其中宮號明堂，此名之曰明堂，實即中宮之義，與中嶽土星之名相等。其下名蕃，在法令紋之下，即相學之陂池是也，又近於腮骨，即相學之下府是也，其名蕃者，是否屏蕃之意義也。兩側曰蔽，在耳珠之前，醫書有名頰車，亦有名聽宮穴者，即相學之虎耳金縷之側是也，其名曰蔽，是否障蔽之意義也。

Further down, the nose tip is marked as 'Bright Hall', which in physiognomy is called 'Central Hill' or 'Saturn'. According to the numbers of the Yellow River Chart and the Luo Writing, the Five Phases have earth in the Central Palace, and the nose tip is located at the center of the entire face, hence the name. I also examined the combination of the Eight Trigrams and the Nine Palaces, where the central palace is officially called 'Bright Hall'. In medical texts, this is referred to as 'Bright Hall', which actually means the Central Palace, corresponding to the names 'Central Hill' and 'Saturn'. Below 'Bright Hall' marked as 'Fan', located below the philtrum, is called 'Bipi' in physiognomy; it is also near the jawbone, which is called 'Lower Palace' in physiognomy. Naming it 'Fan' is unknown whether it refers to the meaning of a barrier or defense. On both sides marked as 'Bi', located before the earlobe, medical texts refer to it as 'Jiache' or 'Tinggong' acupoint, which corresponds to the area beside 'Tiger Ear' and 'Golden Thread' in physiognomy. Naming it 'Bi' is unknown whether it refers to the meaning of covering or shielding. These names, medical texts take them according to the corresponding internal organs, while physiognomy takes them according to the governing of destiny and numbers. Although the positions are the same, the focus of naming differs, and readers should not confuse them.

又云：五臟居中央，得其正也；六輔挾兩側，得其輔也。前人以此望其形而察其色，按其部而其脈，不可不根據此也。又云：闕以上屬咽喉，闕之中屬肺部，闕之下屬心部。此皆內經詳載，醫家之定法也。此為唐宗海之原文，余考內經無此說，故上述其研究從新之語，評論辨明列後。茲將其五臟六腑之配分錄下。

The illustration explains that the five internal organs correspond to the central part of the face, taking its central position into account; the six external organs correspond to the sides, taking their auxiliary position into account. The ancients used this method to observe the form and color, and to examine the pulse according to their respective parts. It is definitely not acceptable to disregard this principle. It also says that the area above the forehead belongs to the throat, the central part of the forehead belongs to the lung, and the area below the forehead belongs to the heart. These are said to be detailed in the Inner Canon and the established methods of physicians. The above is the original text of Tang Zonghai; but when I checked the Inner Canon, I did not find such statements, so I previously said that these are his original and innovative research. My comments and clarifications are listed below. Here is the copy of the assignment of the five internal organs and six external organs as he presented them. (Note: The original text says "according to their parts and their pulse," and there may be a missing "examine" or "inspect" after "and.")

公篤曰：上文所述第一圖式，略得大體。茲據醫家第二部位圖式，其分配五臟六腑，為醫家各書所載，而唐宗海先生更用西法解剖法，以證實其部位也，故中西匯通挨次繪圖，詳論其如何形質，而感適於外也。據云：兩眉之中心，為肺部之正繫，即相學之印堂是也；兩目相對之中心，為心部之王繫，即相學之山根是也；鼻樑之中段，為肝部之正繫，即相學之年壽是也；鼻準之尖，為脾部之正繫，即相學之土星是也。

Chen Gongdu said: The first diagram mentioned earlier has roughly been outlined. Now let us discuss the second diagram of the medical school, which assigns the five zang and six fu organs to various parts of the face. This is a common feature in all medical texts, and Mr. Tang Zonghai used Western anatomy to verify these locations. Therefore, in the book "Zhongxi Hui Tong," diagrams are drawn one after another, and each part is discussed in detail regarding its shape and how it manifests on the body's surface. According to his account, the center of the two eyebrows is the main meridian of the lung, which corresponds to the "Yintang" in physiognomy; the center between the two eyes is the main meridian of the heart, corresponding to the "Shan Gen" in physiognomy; the middle of the nose bridge is the main meridian of the liver, corresponding to the "Nian Shou" in physiognomy; and the tip of the nose is the main meridian of the spleen, corresponding to the "Tu Xing" in physiognomy. (Note: The original text says "the main meridian of the heart," where "Wang" should be "Zheng.") The medical school assigns these locations based on the actual condition of the internal organs, while physiognomy focuses on auspiciousness, misfortune, and fortune. Readers should distinguish between the two.

淚堂之大眼角，為膽部之正繫，即相學之精舍光殿是也；鼻竅之兩孔，為胃部之正繫，即相學之蘭臺廷尉是也；眼下之橫紋，為小腸之正繫，即相學之三陰蠶囊是也；頰車之側為三焦之正繫，即相學之命門虎耳是也；兩耳珠為腎部之正繫，即相學之耳輪是也；兩顴之下，為大腸之正繫，即相學之法令金縷是也；兩口角為膀胱子宮之王繫，即相學之食倉祿倉是也。

The section near the big eye corner is the main channel of the gallbladder, which in physiognomy is called the "Jing She" and "Guang Dian"; the two nostrils are the main channels of the stomach, which in physiognomy are called the "Lan Tai" and "Ting Wei"; the horizontal lines under the eyes are the main channels of the small intestine, which in physiognomy are called the "San Yin" and "Can Nang"; the areas on both sides of the jaw are the main channels of the triple warmer, which in physiognomy are called the "Ming Men" and "Hu Er"; the two earlobes are the main channels of the kidneys, which in physiognomy are called the "Er Lun"; the areas below both cheekbones are the main channels of the large intestine, which in physiognomy are called the "Fang Ling" and "Jin Lu"; the two corners of the mouth are the main channels of the bladder and uterus, which in physiognomy are called the "Shi Cang" and "Lu Cang". When looking at this entire system of correspondences: the five zang organs are arranged along the central line of the face, while the six fu organs are arranged along the lower part and the sides, with upper and lower, inside and outside corresponding exactly. The same areas are examined by physiognomists to assess success and failure in human affairs, and by physicians to determine the actual condition, coldness or heat, and deficiency or excess of the internal organs. Although the positions are the same, their purposes differ. (Note: The original text says "bladder and uterus's Wang system," where "Wang" should be read as "Zheng.")

此為醫家業經考證，而為正法之分配也。再經西醫之解剖分配，大體亦如是。余考古人之經絡分明，莫過於張仲景之六經法，及針炙大成之瞳人圖，而與此項部位，則有異地位而名者。茲將仲景之六經大體錄下。

The above is a system of allocation that has been verified by medical scholars and is generally considered correct. Comparing it with findings from Western anatomy, it is largely consistent. In my examination of ancient texts on meridians, none are more explicit than Zhang Zhongjing's theory of the six channels and the pupil diagram in the "Compendium of Acupuncture and Moxibustion." However, the positions determined by these two sources sometimes differ from the above locations, even though the names are the same. Here is a general record of Zhang Zhongjing's six channels.

公篤曰：醫家之書最古而最確實者，莫不以仲景為醫中之聖，蓋發明六經，始由仲景而起也。按第三圖式，即仲景之六經總圖也，其中分三陽三陰，以包括五臟六腑也。故三陽之中甲，有太陽經，內屬手太陽為應小腸，足太陽為應膀胱，此太陽之專司脈絡也；有少陽經，內屬手少陽為應命門，足少陽為應膽絡，此少陽之專司脈絡也；有陽明經，內屬手陽明為應大腸，足陽明為應胃絡，此陽明之專司脈絡也。

Chen Gongdu said: Among medical texts, the oldest and most reliable are universally attributed to Zhang Zhongjing, regarded as the sage of medicine, because the system of six channels differentiation was first established by Zhang Zhongjing. This third diagram is Zhang Zhongjing's overall diagram of the six channels. It divides into two groups: the three yang channels and the three yin channels, encompassing all the internal organs. The three yang channels: the first is the Taiyang channel, which is paired with the hand Taiyang channel, corresponding to the small intestine; and with the foot Taiyang channel, corresponding to the bladder—this is the specific meridian system of the Taiyang channel. The second is the Shaoyang channel, which is paired with the hand Shaoyang channel, corresponding to the gate of life; and with the foot Shaoyang channel, corresponding to the gallbladder—this is the specific meridian system of the Shaoyang channel. The third is the Yangming channel, which is paired with the hand Yangming channel, corresponding to the large intestine; and with the foot Yangming channel, corresponding to the stomach—this is the specific meridian system of the Yangming channel. Here, the terms 'hand' and 'foot' refer to the same meridian system branching into the upper and lower limbs. Although the names are the same, they correspond to different internal organs and should not be regarded as the same thing.

故三陰之中，有太陰經，內屬手太陰為應肺絡，足太陰為應脾絡，此太陰之專司脈絡也；有少陰經，內屬手少陰為應心絡，足少陰為應腎絡，此少陰之專司脈絡也；有厥陰經，內屬手厥陰為應心包絡，足厥陰為應肝絡，此厥陰之專司脈絡也。古有三焦之說，而徐靈胎、陳修園皆勉強說之，似未詳於六經之內也；唐宗海則指為三焦即連網油，此解剖之功也。

The three yin meridians: first, the Taiyin meridian, which is internally paired with the hand Taiyin meridian, corresponding to the lung meridian; and also paired with the foot Taiyin meridian, corresponding to the spleen meridian—this is the meridian system specifically governed by the Taiyin. Second, the Shaoyin meridian, which is internally paired with the hand Shaoyin meridian, corresponding to the heart meridian; and also paired with the foot Shaoyin meridian, corresponding to the kidney meridian—this is the meridian system specifically governed by the Shaoyin. Third, the Jueyin meridian, which is internally paired with the hand Jueyin meridian, corresponding to the pericardium; and also paired with the foot Jueyin meridian, corresponding to the liver meridian—this is the meridian system specifically governed by the Jueyin. In ancient times, there was another concept called the Sanjiao (Triple Burner). Both Xu Lingtai and Chen Xiuyuan discussed it in a rather forced manner, suggesting that it was not clearly explained within the six meridians. Tang Zonghai, however, clearly stated that the Sanjiao is actually the connected network of fat membranes inside the abdomen, an understanding that came from anatomical study. The so-called "network of fat membranes" refers to a continuous layer of fatty tissue within the abdominal cavity. Tang's explanation finally established the Sanjiao as a tangible physical structure, resolving a long-standing ambiguity.

故論病則有為本經之病，即指太陽專病或陽明專病也；又有為兩經合病，即指少陽與陽明同時合病，或厥陰與少陰同時合病也；又有此經而現彼經現象，名曰應病，即太陽經之病而現少陰之現象，或太陽經之病而現陽明之現象也。蓋先天之氣，發於腎部，故有天一生水之義也；後天之脈，資生於胃部，故有土生萬物之義也；血脈之行，資生於氣息，故六經可包括全身，此綱領之法也。

Therefore, when discussing diseases, there are cases that belong exclusively to a particular meridian, meaning diseases that manifest solely in the Taiyang meridian or the Yangming meridian. There are also cases of combined diseases, where the Shaoyang and Yangming meridians are affected simultaneously, or the Jueyin and Shaoyin meridians are affected at the same time. Furthermore, there are cases where a disease originally belonging to one meridian presents symptoms of another meridian, known as "responding disease." For example, a disease of the Taiyang meridian may present symptoms of the Shaoyin meridian, or a disease of the Taiyang meridian may present symptoms of the Yangming meridian. To understand this, we must know that the primordial qi originates from the kidneys, hence the principle of "Heaven produces water from the first." The later heaven pulse relies on the stomach for nourishment, hence the principle of "earth produces all things." Moreover, the circulation of blood and qi depends on the assistance of qi. Therefore, the six meridians are sufficient to encompass the entire body, which is the method of grasping the main points. Understanding the distinctions among diseases of the original meridian, combined diseases, and responding diseases is essential to avoid mistakenly identifying a symptom as belonging to a specific meridian.

公篤曰：下列之圖式為六經第一圖，即太陽脈絡也。其脈絡為大眼角之銳眥越，由上眼皮之三陽通過，平橫入鬢髮，至耳後之壽骨，曲繞耳後，下至耳珠，近腮肥方犄角處，曲繞而上，至頰車上，即相學之虎耳部位，此為太陽經之脈絡他。內屬則分手太陽而應小腸之氣也，足太陽而應膀胱之氣也。而太陽有稱巨陽者，蓋傳經之始即由太陽而起故也。欲求小腸之正繫及通過繫，欲求膀胱之應繫及連帶繫，當以太陽之脈絡為認定也。

Chen Gongdu said: The following diagram is the first diagram of the six meridians. It depicts the course of the Taiyang meridian. This meridian starts from the sharp corner of the outer corner of the eye, passes through the three yang areas on the upper eyelid, extends horizontally into the hairline, reaches the longevity bone behind the ear, winds around the back of the ear downward, then goes down to the earlobe, and turns upward near the thick part of the cheekbone resembling a horn, reaching the area above the masseter muscle, which is known in physiognomy as the "tiger's ear" location. This is the course of the Taiyang meridian. Internally, it branches into two parts: the hand Taiyang meridian corresponds to the small intestine's qi, and the foot Taiyang meridian corresponds to the bladder's qi. The Taiyang meridian is also called "Juyang," because disease transmission usually begins with the Taiyang. When seeking the main meridian and the passing meridian of the small intestine, or the corresponding meridian and the connected meridian of the bladder, one should take the course of the Taiyang meridian as the basis. (Note: The original text ends with "mo luo ta," where "ta" should be "ye.") The term "zhengxi" refers to the main position of the organ itself, while "tongguo xi" refers to places where the meridian's qi merely passes through. These two have significantly different importance.

公篤曰：下列之圖式，為六經第二圖，即少陽之脈絡也。其脈絡由小眼角之外眥，為少陽經脈之總管起點處，從玉堂而入鬢髮，由壽骨之上，微曲斜而下，至後頸之髮際，在大椎之上，醫家原名風池穴，以此為止，皆屬少陽經之脈絡也。內屬則分手足二經：手少陽經則為命門之正繫、腎氣之連帶也，足少陽經則為膽絡之正繫，氣化均名少陽而統論之也。欲求命門之正繫及通過繫，欲求膽絡之應繫及連帶繫，當以少陽之脈絡為認定也。

Chen Gongdu said: The following diagram is the second diagram of the Six Classics. It depicts the meridian pathways of the Shaoyang channel. This meridian begins at the outer corner of the eye, known as the outer point, which is the starting point of the main trunk of the Shaoyang meridian. It extends from the Jade Hall toward the hairline, slightly curves downward from above the longevity bone, reaches the hairline at the back of the neck, and ends at the Fengchi point, which is known as the Fengchi acupoint in medical terminology. This entire pathway belongs to the Shaoyang meridian. Internally, it branches into two parts: the Hand Shaoyang meridian is the main trunk of the Mingmen, and it is connected to the kidney qi; the Foot Shaoyang meridian is the main trunk of the Gallbladder meridian. The qi transformation of both branches is called Shaoyang, and they are considered together. When seeking the main trunk and the connected pathways of the Mingmen, or the corresponding pathways and connected pathways of the Gallbladder meridian, one should take the Shaoyang meridian pathway as the basis. The Shaoyang meridian is located between the exterior and interior, so its pathway also runs from the side of the face toward the back of the neck, not along the front. In facial diagnosis, examining the Mingmen and gallbladder qi takes precisely this into account.

公篤曰：下列之圖式，為六經第三圖，即陽明經之脈絡他。此為陽明經之總管，上由百會之巔起，所謂百會者，即百脈相會之處也，在頂中陷處而有動脈之間是也。由側面曲近鬢髮而下，過福堂、奸門、外顴，平蘭臺而至鼻孔止，即醫學之迎香穴是也，皆陽明經之脈絡也。內屬則分手足二經：其手陽明經則為大腸之正繫，足陽明經則為胃絡之正繫，均名陽明經而統論之也。蓋三陽以陽明經為傳經之機樞也。欲求大腸之正繫及通過繫，欲求胃絡之應繫及連帶繫，當以陽明經為認定也。

Chen Gongdu said: The following diagram is the third diagram of the six meridians. It depicts the course of the Yangming meridian. This is the main trunk of the Yangming meridian, starting from the top of the head at the Baihui point. The Baihui point is where all the hundred pulses converge, located at the central depression on the top of the head, where the pulse can be felt. This pulse runs down from the side, close to the hairline, passing through the Fu Tang, Jianmen, and the outer side of the cheekbone, reaching the level of the nasal wing's LanTai point, and ending at the nostril, which is the medical point called Yingxiang. This entire path represents the course of the Yangming meridian. Internally, it branches into two parts: the Hand Yangming meridian is the main channel of the large intestine, and the Foot Yangming meridian is the main channel of the stomach. Both are called the Yangming meridian and are considered together. Among the three yang meridians, the Yangming meridian serves as the hub for transmission. When investigating the main channel and the collateral channel of the large intestine, or the corresponding channel and connected channels of the stomach, one should take the Yangming meridian as the basis. The areas along the Yangming meridian, such as Fu Tang, Jianmen, and the outer cheekbone, in physiognomy correspond to external wealth, spouses, and authority. These two aspects can be cross-referenced.

公篤曰：下列之圖式，為六經第四圖，即太陰經之脈絡，此為太陰經之經脈總管也。由口內之舌部起，經過相學之地庫部位，下至頦位而曲行，下至喉管側之小管，即接入肺管，此為太陰經之脈絡也。內則分手足二經：其手太陰經為肺絡之正繫，關乎肺氣也；足太陰經為脾絡之正繫，關乎脾氣也，均名太陰經而統論之也。按三陰以太陰為起。欲求肺絡之正繫及通過繫，欲求脾絡之應繫及連帶繫，當以太陰經為認定也。

Chen Gongdu said: The following diagram is the fourth diagram of the Six Classics. It depicts the meridian network of the Taiyin channel, which is the main trunk of the Taiyin meridian. It begins at the tongue area inside the mouth, passes through the "Di Ku" area as described in physiognomy, descends to the chin where it turns, then proceeds down to the small tube beside the throat and connects to the lung tube—this is the meridian network of the Taiyin channel. Within the body, it branches into two parts: the Hand Taiyin meridian is the main channel of the Lung meridian, relating to lung qi; the Foot Taiyin meridian is the main channel of the Spleen meridian, relating to spleen qi; both branches are called Taiyin meridian and are considered together. According to the three Yin meridians group, they start from Taiyin. When seeking the main channel and the through channel of the Lung meridian, or the corresponding channel and the connected channel of the Spleen meridian, one should take the Taiyin meridian as the basis. The Taiyin meridian begins at the tongue and ends at the lung tube, so the color and appearance of the mouth and the area around the chin are often indicative of disorders in both the spleen and lung organs in physiognomy.

公篤曰：下列之圖式，為六經第五圖，即少陰經之脈絡，此為少陰經之總管也。其脈絡由眼之鳥珠瞳人起，平下至三陰蠶囊之中，斜側而下過陂池，而至腮之犄角處，曲入項部，而至咽喉止，此為少陰經之脈絡也。其內則分手足二經：手少陰經為心部之正繫，而關乎心絡之氣也；足少陰經為腎部之正繫，而關乎腎絡之氣也，均名少陰而統論之也。欲求心絡之正繫及連帶繫，欲求腎部之應繫及通過繫，當以少陰經而認定之也。

Chen Gongdu said: The following diagram is the fifth diagram of the Six Classics. It depicts the meridian network of the Shaoyin meridian, which is the main trunk of the Shaoyin meridian. This meridian begins at the pupil of the eye, proceeds straight down to the center of the three yin meridians and the silk sac, then slopes downward across the "Bipi" area, reaching the corner of the cheek, turns and enters the neck, ending at the throat. This is the meridian network of the Shaoyin meridian. Within the body, it branches into two parts: the Hand Shaoyin meridian is the main trunk of the heart, relating to the qi of the heart meridian; the Foot Shaoyin meridian is the main trunk of the kidney, relating to the qi of the kidney meridian; both are called Shaoyin and are considered together. When seeking the main trunk and the connected branches of the heart meridian, or the corresponding and passing branches of the kidney meridian, one should refer to the Shaoyin meridian. (Note: The original text "niaozhu" should be "wu zhu.") The Shaoyin meridian ascends to the heart and descends to the kidney, so the vitality and moisture of the pupil and the three yin areas can most clearly reveal the prosperity or decline of a person's original qi.

公篤曰：下列之圖式，為六經第六圖，即厥陰經之脈絡，此為厥陰經之總管也。上由百會之巔起，百會在頂中陷處有動脈是也，斜側由輔角而下，入眉中，過三陽入目中，直穿烏珠而出三陰之下，至金縷曲繞，平橫入口唇，而曲下至顙上，此為厥陰經之脈絡也。內應則分手足二經：手厥陰經為心包絡之正繫，足厥陰經為肝絡之正繫。按三陰以厥陰經為傳經之機樞。欲求心包絡之正繫及連帶繫，欲求肝絡之應繫及通過繫，當以厥陰經而為認定也。

Chen Gongdu said: The following diagram is the sixth diagram of the Six Classics. It depicts the meridian network of the Jueyin meridian, which is the main trunk of the Jueyin meridian. It begins at the top of the head, starting from the Baihui point, which is located at the midpoint of the top of the head in the depression where the pulse can be felt. It then slopes downward from the "Fujiao" point, enters between the eyebrows, passes through the "Sanyang" points and enters the eye, goes straight through the pupil and exits below the "San Yin" points, then winds around the "Jinlu" point, proceeds horizontally into the lips, and then curves downward to the area above the jaw. This is the meridian network of the Jueyin meridian. Within the body, it branches into two parts: the Hand Jueyin meridian is the main channel of the pericardium, and the Foot Jueyin meridian is the main channel of the liver meridian. According to the group of the Three Yin meridians, the Jueyin meridian serves as the hub for transmission. When seeking the main channel and connected channels of the pericardium, or the corresponding and passing channels of the liver meridian, one should refer to the Jueyin meridian. The Jueyin meridian starts at Baihui and ends at the area above the jaw, running through the entire face. Therefore, people with stagnant liver qi often show dark discoloration between the eyebrows and eyes first.

一、百會往大腦與小腦之間，兩相交通之地，即頂上之巔磺陷處，有動脈處是也。為咽喉之正繫，亦為咽喉之應繫，是為諸陽聚會之點，百脈相交之地，此為第一之氣機，亦通達之關隘也。此地有動脈寬六分許，長一寸餘：其脈動而沽勻，其人精神強健而有生機也；其脈動而緩急不常，其人精神虧損而有疾厄也；其脈定而細微，其人衰弱已極，而為將死之應候也。

The first point, "Baihui," is located at the intersection between the brain and the cerebellum, specifically at the central concave area on the top of the head where the artery can be felt. It is the main channel connecting the throat and also corresponds to the throat, being the gathering point of all the yang qi in the body and the convergence of all the meridians. It is the most important point for qi movement in the body and also the passage for breathing. The artery here is about six fen wide and more than one chi long. The method of examination is: if the pulse beats evenly and strongly, the person is mentally strong and has abundant vitality; if the pulse beats fast and slow, with irregular rhythm, the person is losing vitality and may have illness or misfortune; if the pulse is weak and almost imperceptible, the person is extremely weak and this is a sign of impending death. (Note: The original text mentions "dian huang xian chu," where "huang" is likely a mistake for "ding"; and "qi mai dong er gu yuan," where "gu" should be "qie.")

此即下應咽喉，通達氣機者生，障礙氣機者病，閉塞氣機者死之類，而為明征之應候也。故列於最高之巔，百脈之源也。余每見醫家治危症，或脫陽症，先用手術而針炙此穴，亦即通氣機，而開咽喉之義也。今更名天大關。其地宜高聳有骨，即貴壽之格局也；宜動脈調勻，即強健之精神也。

This is the principle of corresponding to the throat below: those whose qi flow is smooth live, those whose qi flow is obstructed fall ill, and those whose qi flow is blocked die. This is the most clear-cut verification. Therefore, it is placed at the highest point on the head, regarded as the source of all meridians. I often see physicians treating critical illnesses or cases of yang deficiency, and the first thing they do is to apply acupuncture or moxibustion to this point, with the intention of unblocking the qi flow and opening the throat. Now I rename it "Tian Da Guan." This point is suitable for being high and prominent with bone structure, which indicates great wealth and longevity; it is also suitable for the pulse to beat in a regular and harmonious manner, which indicates strong vitality.

二、髮際之火星起，下即天中，次即天庭，又次即司空，其名曰層樓，即丹經所謂十二層樓之簡名也。內屬大腦海之正部，為督脈之通過繫。此地關係父母之強弱、祖業之有無，又關係其人賢智如何、愚拙如何，此為人靈根祖脈，亦為種因之慧根也。故髮際高者，其人聰明多才，而父母無刑傷；髮際低者，其人粗俗而愚，或為父母刑傷。又天庭豐隆凸突者，必為貴裔而有前業，亦主本身貴名而有驚人事業也；天庭削弱凹陷者，必為平常之家，前業蕭條，亦主本身貧賤，而有勞苦度日也。

The second section starts from the 「Fire Star」 at the hairline, proceeding downward in order to 「Heaven's Center」 and 「Minister of the Left」, forming a whole line known as 「Layered Building」, which is a shortened term for 「Twelve Layered Buildings」 in the alchemical texts. It corresponds internally to the central part of the brain sea and is along the path of the Governing Vessel. This area relates to the strength of one's parents, the presence or absence of ancestral property, and whether a person is wise or dull-witted. It is the root of the spirit and the ancestral lineage, as well as the wisdom planted in past lives. Therefore, if the hairline is high, the person is intelligent and talented, and the parents are not harmed; if the hairline is low, the person is crude and dull-witted, or there may be harm to the parents. Now looking at the Heaven's Center: if it is full, rounded, and protruding, the person is certainly a descendant of a noble family, has ancestral property, and possesses a noble name, capable of achieving remarkable accomplishments; if it is thin, flat, and sunken, the person comes from an ordinary family, with a declining ancestral legacy, and is poor and lowly, only able to live a hard life. The hairline governs the innate root of the body, while the Heaven's Center governs family background and personal achievement. Both areas should be considered together.

故相法家名之曰高廣學堂。如層樓有黃紫明潤之氣，則主升官進職，常人亦主得財獲利；如有滯黯慘膩之氣，則主孝服刑人丁，及事實失敗，而有憂愁驚恐；如有赤黑枯慘之雜色，則主牢獄驚險，以及其人神經昏憒而亂，失其常度，喪其靈智，或主危險之疾厄。故層樓之部位，宜寬闊高突，凸廣有勢為合格。原名層樓，今更名日祖脈，即靈根之脈、元氣之義也。

Therefore, geomancers refer to this area as "High and Broad Academy." If the area of the upper layers displays bright, clear, and moist yellow or purple qi, it indicates promotion and advancement in official positions; even commoners may gain wealth and profit. However, if dull, dark, gloomy, and sticky qi is present, it signifies mourning, loss of family members, failure in affairs, and worry and fear. If various colors such as red, black, dry, and dismal appear, it indicates imprisonment and danger, or the person may suffer from mental confusion, lose their normal state, and lose their spiritual wisdom, possibly leading to dangerous illnesses. Therefore, the area of the upper layers should be broad, elevated, full, and powerful to be considered appropriate. This area was originally called "Upper Layers," but I now rename it "Ancestral Pulse," referring to the source of the spiritual root and original vital energy. (Note: The original text says "今更名日祖脉," where "日" should be "曰.")

三、兩山林在鬢髮之大曲處，如山之林而得名也，下至福堂骨之上，內屬乳脈之連帶繫。其地原名天倉，關乎祖業之專部，亦驗父母之部位。凡人於初生，皆食乳而養成，而為父母之脈氣頗確實。余考其刑父母宮，每應孝服之時，其地有黑雲慘黯之滯氣，及孝服哭泣之後，其氣沉滯不散，有一生尚存者，有至九年多而方散盡者，有七年五年三年不等，而方散完者，至少亦以一年為標準，而方散完，化出明潤之氣。

The third area, two 'mountain forests' located at the large bend of the hairline, resemble the trees on a mountain, hence their name. They extend downward to the area above the福堂 bone, internally connected to the milk duct system. This region was originally called 'Heavenly Granary,' which is specifically responsible for ancestral heritage and is also used to examine the parents' vitality. When a person is born, they rely on nursing for sustenance, so the pulse energy here is closely related to the parents. I have observed that in the area associated with the parents' vitality, whenever there is a period of mourning, a dark, gloomy, and stagnant qi appears here, resembling dark clouds. After the mourning period and the crying is over, this stagnant qi remains and does not dissipate. Some people retain it for their entire lifetime, while others see it dissipate completely after more than nine years, or seven, five, or three years. Even the shortest duration requires at least one year before it clears completely and transforms into bright, smooth qi. The length of time this stagnant qi remains can also be used in reverse to determine the severity of the person's affliction.

蓋孝服為人生之第一大事，古人定禮，應守三年之孝，而不問事，故其氣久而不散也。此地又主天災之瘟疫流行，如有黑慘之氣色者死。故達摩名之曰天門，麻衣有三天黑黯扁鵲難醫之句，即兩天門與天庭也。今更名曰祖氣，所謂祖氣者，因食乳而養生故也，以祖氣名之宜矣。

This is because mourning is the most important matter in a person's life. Ancient people established rituals, requiring a period of three years of mourning for parents, during which one should not attend to external affairs. Therefore, this kind of energy lingers for a long time. This area also governs natural disasters and the spread of epidemics. If a dark and gloomy energy appears here, people will not be able to survive. Therefore, Bodhidharma called this place "Heaven's Gate." Master Hemp-Robe has a saying: "If three days are dark and gloomy, even Bianque, the famous physician, cannot cure." The term "three days" refers to the two sides of Heaven's Gate and the Heaven Palace. Now I have renamed this place "Ancestral Energy" — the reason for calling it "Ancestral Energy" is that humans are sustained by nursing, and using "Ancestral Energy" to name it is appropriate.

某地方稜有骨，則稟受之先天必厚，所得之產業亦豐；其地陷弱而痕，則稟受之先天必薄，或所受之產業有限。今分為兩段：鬢至邊城之中段，上半節為祖氣；由邊城下至福堂骨，下半節為天門。並非天門即祖氣也。

If a certain area is square and has bones, its innate constitution must be substantial, and the inheritance it receives will also be abundant; if it is concave, thin, and has marks, its innate constitution must be weak, and the inheritance it receives will be limited. Now I divide it into two parts: from the hairline to the middle of the 'border city,' the upper part is called 'ancestral energy'; from the border city downward to the fortune hall bone, the lower part is called 'heavenly gate.' This shows that the heavenly gate and ancestral energy are not the same thing. Confusing them in the past was incorrect. (Note: The original text says 'a certain place has square bones,' where 'a certain' should be 'its.')

四、司空至中正，在印堂之上，內屬心包絡之正繫，本為印堂之護衛部位，故相學各書有華蓋之名稱。所謂華蓋者，即護衛印堂君主之本意，不是醫學謂肺為華蓋也。其地豐滿凸突，則君主得賢臣之護衛，而為有用也，故為官祿之部位。所謂司空，即國家柱石之臣、六部之官名也。其地有骨高聳直者，為玉柱骨；橫者，為華蓋骨，皆為大貴之格局，而有驚人偉大之事業也。其地陷痕削弱，則無賢良柱石之臣，以護徫其君主，前業見挫折，離鄉而勞碌，無貴名之可能也。

The fourth section, from "Sikong" to "Zhongzheng," is located above the forehead, belonging to the heart's pericardium system. This area is originally meant to guard the forehead, so in various face reading texts it is referred to as "Huagai." The term "Huagai" originally means to protect the sovereign on the forehead, not the meaning in medical texts where the lung is called "Huagai." If this area is full and prominent, it indicates the sovereign has virtuous ministers to protect him, enabling him to achieve great things, hence it is the area associated with official rank and prestige. As for the name "Sikong," it is originally the title of a high-ranking official in the government, a minister of one of the six ministries. If there is a prominent bone here, a vertical one is called "Yuzhu Bone," and a horizontal one is called "Huagai Bone," both are auspicious signs indicating great fortune and the ability to accomplish remarkable achievements. However, if this area is sunken, marked with scars, thin, or weak, it signifies the absence of virtuous ministers to protect the sovereign, leading to the decline of ancestral achievements, the person needing to leave home and work hard, and an inability to achieve fame or status. (Note: The original text says "hude," which should be "huwei.")

如此地有黃紫明潤之色，主升遷進職，獲功得名，而有委任至，常人亦主進財得利，及得喜慶之音信也。如有赤黑枯慘之色，主罷官去職，牢獄拘留，而受處罰之兆；常人亦主挫折失敗，官訟牽連，是非連累；其最輕者，主脹滿痞塞之疾。如人君之失輔，而反受讒侫之蒙蔽也。原名華蓋，令則更名曰前衛，即護衛之義而名之也。

If this area shows a bright yellow or purple color, it indicates promotion, advancement in position, achieving great success, and receiving official appointment documents; even for common people, it signifies gaining wealth and benefits, or receiving joyful news. However, if it shows red, black, dry, or bleak colors, it is a warning of losing one's position, being imprisoned, or facing punishment; for common people, it suggests failure, involvement in legal troubles, or being dragged into disputes; even the least severe outcome would be ailments such as bloating and stagnation. This is like a ruler losing his advisors and being misled by wicked ministers. Originally named Huagai, I now rename it "Qianwei," meaning to guard ahead. (Note: The original text says "ling zhe geng ming," where "ling" should be "jin.") The significance of this area lies entirely in the concept of "auxiliary": with auxiliary support, success is achieved; without it, failure ensues.

五、印堂在兩相對之中心點，是為全面部之君主，故號元首。以全面部測之，則居全部之中上地位。其地有骨高起上聳，即玉柱骨之連帶；有骨橫過，而至眉尾之福堂，名曰金城骨，皆主大貴之格局也。即金城湯池，而為帝王建都之所，故名金城骨也。內屬心部之正繫，為全身之主宰，故醫學曰：心為君主之官，神明出焉。其地以開闊方楞、豐隆高突為貴，如創業賢明之君；其地以窄弱陷痕為賤，如失業昏憒之君。

The fifth feature, "Yin Tang" or the "Hall of the Seal," is the central point between the two eyebrows, and it is considered the sovereign of the entire face, hence called "Yuan Shou" or the "Original Head." In terms of facial measurement, it is located in the upper central part of the face. If there is a high bone rising upward from this area, it is connected to the Yu Zhu bone; if there is a horizontal bone extending across to the Fu Tang at the end of the eyebrows, it is called "Jin Cheng Bone," which indicates a great and noble destiny. The term "Jin Cheng" originally refers to a city with strong defenses and fortifications, where emperors established their capitals, hence the name "Jin Cheng Bone." Yin Tang is associated with the heart in internal classification, and as the heart is the sovereign organ of the body, medical texts say, "The heart is the sovereign organ, and the mind arises from it." This area is considered auspicious if it is broad, square, with distinct edges, and full and prominent, resembling a wise and capable ruler who establishes a foundation. Conversely, if it is narrow, thin, concave, or marked with scars, it is considered inauspicious, resembling a foolish and incompetent ruler who loses his kingdom. On one face, all other features are subject to this area, so if Yin Tang is accurately assessed, the entire face's main characteristics are determined.

如有懸針，主凶死及刑人丁；如有紋痕，主破敗刑傷及勞碌。故達摩云：印堂光明眉不鎖，三十功名可。余考印堂黃紫明潤，主進權升官，常人則主喜慶進財；其它如有紅赤黑黯各氣色，皆主國亡家破，飛災橫禍，立見死亡也；其輕者亦主牢獄枷鎖，損人破財，憂愁疾苦之類也。如有浮膩青滯之色，則主冷退驚疑，及最不滿意之事，或失權罷職，連帶遺累之患也。今更名曰元首，即外應君主之尊也；又名曰靈合，即內應於心之義也。

If there is a hanging needle mark on the forehead, it indicates death by misfortune and punishment of family members. If there are other marks, it signifies destruction, injury, and toil. Therefore, Bodhidharma said: A bright forehead and unlocked eyebrows indicate that one can expect fame and official rank by the age of thirty. I examine the color and appearance of the forehead: if it shows yellowish purple and bright, it indicates gaining authority and promotion; for common people, it signifies joy, gain, and prosperity. If it shows red, crimson, black, or dark colors, it indicates national ruin, family destruction, sudden calamities, and immediate death. Even if the effects are lighter, they still involve imprisonment, loss of property, and worries and illnesses. If it shows floating, greasy, and stagnant blue colors, it indicates a decline in family fortune, suspicion and anxiety, encountering the worst possible situations, losing authority and position, and being dragged down by others. Now I rename this area 'Yuan Shou,' meaning it corresponds to the dignity of a ruler externally; and 'Ling He,' meaning it corresponds to the mind internally. (Note: There may be missing characters after the line 'Thirty years of fame and achievement,' and the commonly circulated version reads 'Thirty years of fame and achievement can be achieved.')

六、兩眉為文采之官，內屬肺臟之正繫。肺主憂思，故有不遂之事，先見於眉，而兩眉焦亂，謂之愁眉是也。醫學又有肺屬皮毛之說，眉為毛屬，是肺之正繫，故醫學又名曰華蓋，蓋形象衛心之義。余考肺張兩葉以衛心，針炙大成銅人圖之肺俞穴，在兩肘之扇骨中，可見與亶中繫平行式，此其為肺繫之鐵證，不如心包絡之為華蓋較確實也。

The sixth point is that the area around the eyebrows corresponds to the official star of the palm's markings, and internally it is associated with the lungs. The lungs govern worry and thought, so when a person encounters things that are not to their satisfaction, it first manifests on the eyebrows. If the eyebrows become dry, withered, and disordered, it is called 'worried eyebrows.' Medical texts also mention that the lungs govern the skin and hair, and eyebrows belong to the category of hair, hence they are directly connected to the lungs. For this reason, physicians refer to the lungs as 'the imperial canopy,' taking the shape resembling an umbrella and its protective function over the heart. I have observed that the lungs are divided into two lobes, spreading out to protect the heart. The lung俞 (Lung Shu) point on the copper figure in the 'Great Compendium of Acupuncture' is located between the two elbows and the scapulae, showing that it is parallel and corresponds to the膻中 (Upper Burner) region. This is clear evidence that the eyebrows are connected to the lung system. However, when it comes to the name 'imperial canopy,' it is more appropriate to apply it to the pericardium.

故相學有問名在眉客說。凡人深思不決，則皺眉不展。此地以修長清秀、上豎有威為貴名，多輔佐而有權，及有特智英明，不學而成；如短促粗濁、焦亂濃俗，主勞碌失輔，而多貧賤，及愚拙不堪，反覆無成。其下之三陽，則為肺肝相連之繫，每有喜怒之事，多見於眉目之間，故為文采之官，禮義出焉。凡有肺病者，其眉枯燥而無潤色。今更名曰輔弼，即左輔右弼之義，因接近印堂而名之也。

Therefore, in the study of physiognomy, there is the saying "the name is asked at the eyebrows." When people are deeply thinking and unable to decide, they tend to furrow their brows. This area should be long, refined, and upright with a commanding presence, indicating a noble name, many helpers, and power, along with exceptional intelligence, enabling one to achieve success without much effort. If the eyebrows are short, coarse, and disordered, it suggests hardship and lack of support, often leading to poverty and low status, with a dull mind and failure in endeavors. The "three yang" beneath the eyebrows are connected to the lungs and liver. When people experience joy or anger, these emotions often first appear in the eyes and eyebrows. Hence, the eyebrows are considered the official star for literary achievement, and propriety and righteousness are expressed through them. Those suffering from lung diseases typically have dry and lackluster eyebrows. Now I have changed my name to "Fubì," meaning left and right assistants, as it is adjacent to the forehead. (Note: The original text says "问名在眉客说," where "客" should be "之.")

七、眉尾之稜骨，為三角形式，原名丘陵冢墓，蓋陵墓者，小山之義也。稍退一線，即為福堂，內屬兩腋之應繫，亦為兩腋之連帶繫。凡腋毛粗濃而多，其眉尾亦粗濃而多也；凡腋毛柔細而少，其眉尾亦柔細而少也。故眉尾有病，則腋之左右亦有痣，此上下相應之一鐵證也。其地以高起而有三角稜骨者，應進外財，及得流通之財源也，故西人名之曰蓄財骨，亦外財庫之同一義也；如陷弱不起，則主外庫無財而不聚也。

The seventh feature is the triangular bone at the end of the eyebrows, originally called 「Qiu Ling」 and 「Zong Mu」—meaning hill and tomb, which refers to a small mountain. Slightly behind this is the 「Fu Tang」, which corresponds to the armpits on both sides. The armpits are connected to the same area. Those with thick and abundant armpit hair also have thick and abundant eyebrows; those with thin and sparse armpit hair also have thin and sparse eyebrows. Therefore, if there is a mole on the end of the eyebrows, there will also be moles on the armpits, which is a clear indication of correspondence between upper and lower parts. This area is considered good if it is raised with a triangular ridge, indicating the ability to gain external wealth and have a flowing source of income. Westerners call this the 「Cushion Wealth Bone」, which is the same as the concept of 「External Wealth Storehouse」 in traditional face reading. If this area is concave and thin, it indicates an empty external wealth storehouse and an inability to retain wealth. (Note: The original text says 「mole disease」, but 「disease」 should be 「mole」.) Checking the eyebrows based on armpit hair is based on the idea that surface hair originates from the same source. This is an experience gained through years of self-observation by Gong Du.

此地有黃明紫潤之氣，則主外交得利，而有集思廣益，同舟共濟也。如有青膩之色，則主憂愁之信至，亦主小口舌，及交際失信而不生效，及事實遲延而不結束也。如有紅赤黑黯之氣，則主損失外財，而有官訟之糾纏、託人不力之阻礙、交際生是非、事實吃暗虧，亦主癰痕之災厄。今更名之曰曲肢，是為曲折支節之義，而名之也。

If there is a yellow and bright or purple and moist aura in this area, it indicates benefits in external affairs, the ability to gather opinions and work together with others. If there is a green and sticky color, it suggests the arrival of letters with bad news, some minor quarrels, loss of trust in interactions leading to failure in matters, or delays in settling affairs. If there is a red, crimson, black, or dark aura, it indicates loss of external wealth, legal troubles, difficulty in getting things done through others, obstacles in social interactions leading to disputes, and hidden losses. It also suggests ailments such as sores. Now I have renamed this area 「Qu Zhi」, meaning 'bent joints,' which corresponds to its internal connection with the armpits.

八、三陽在上眼皮之地位，上半部屬肺臟之連帶繫，下半部屬肝臟之通過繫，故內屬肺肝相連之並係，亦曰相通之應繫。相學原名三陽：一分左右，即左為三陽，右為三陰，此流之用以推也；一分上為三陽，下為三陰，此氣色之用以定位也。其地豐滿高平者，主享盛名於當時，又主壽根，又主多子女而貴名也。

The eighth area, 'San Yang' (Three Yangs), is located on the upper eyelid. The upper part belongs to the lung system, while the lower part belongs to the liver system. Inside, the lung and liver are connected and form a related system, also called an interconnected system. In physiognomy, this is originally referred to as 'San Yang'. There are two methods of classification: one is by left and right, where the left side is called 'San Yang' and the right side is called 'San Yin', which is used for determining the flow of the current year; the other is by upper and lower, where the upper part is called 'San Yang' and the lower part is called 'San Yin', which is used for locating positions when judging complexion. If this area is full and flat, it indicates that the person will have a high reputation in their lifetime, a long lifespan, and many children, as well as a noble name. The two methods of classification by left-right and by upper-lower each have their own uses and should not be mixed.

其地上為肺氣而司下降，下為肝氣而司上升，一降一升，陰陽交姤。蓋肺金之氣而象兌之少女，肝之木氣而象震之長男，此部相連而相交，故能旺子女也。其地低窄，雖貴而無名；其地陷痕，子於女雖多而不立。故醫家以肝絡為厥陰傳陽之機樞也。其地黃青而潤，主生貴子之喜慶，是得長男之氣色也；其地紫紅而潤，主生貴女之喜慶，是得中女之氣色也，亦主得名而立善功，平安而享大壽。

This area's upper part belongs to the lung qi, which governs descending movement; the lower part belongs to the liver qi, which governs ascending movement. One descends and one ascends, thus yin and yang combine. The lung belongs to the metal qi, corresponding to the Dui trigram, which represents the young maiden; the liver belongs to the wood qi, corresponding to the Zhen trigram, which represents the elder son. These two areas connect and interact, thus governing the prosperity of children. If this area is low and narrow, although it may indicate high status, it lacks reputation. If this area is sunken and has marks, although there may be many children, they will not be stable. Therefore, physicians regard the liver meridian as the hub for the transmission of the jueyin yang meridian. If the color here is yellow with a hint of green and moist, it indicates the joy of giving birth to a noble son, which is the influence of the elder son's qi. If the color is purple with a hint of red and moist, it indicates the joy of giving birth to a noble daughter, which is the influence of the middle daughter's qi, and also indicates gaining reputation, establishing good deeds, peace, and a long life. Using trigrams to determine children, green corresponds to Zhen wood for sons, and red corresponds to Li fire for daughters. This is the method of using color to judge offspring.

其地浮膩暗枯，多主憂愁不遂，結怨招非，牽制遺累，多見駁雜之事實也。其地黑滯如溼灰，其人主死亡之災，故麻衣云：黑掩三陽，盧醫莫救。蓋水為坎卦，先天為坤體，故生我者死氣也，我克者廢氣也，此半屬肝木之絕而廢也；坤土生金亦死氣，雖有坎水之旺，而土制之，是為孤陰，此半屬肺金之絕而孤也。

If the aura in this area appears floating, greasy, dark, and dry, it often indicates inner worries and troubles, with matters not going smoothly, causing resentment with others, and attracting disputes and being dragged into difficulties. The situations encountered are usually complicated and hard to manage. If the aura is black and dull, resembling damp ash, this person is likely to face death. Therefore, Ma Yi said, "Black covers the three yangs, even the famous doctor Lu Yu cannot save," meaning even a renowned physician like Qie would be powerless. The reasoning is as follows: black belongs to water, representing the Kan trigram. In the Earlier Heaven arrangement, Kan is originally located at the position of Kun. Therefore, the source of my energy becomes death qi, and the element I overcome becomes waste qi. This half corresponds to the liver wood being cut off and thus becoming waste. Additionally, the earth (Kun) generates metal, which also belongs to death qi. Even if the water is prosperous and strong, it is restrained by the earth, becoming isolated yin. This half corresponds to the lung metal being cut off and thus becoming isolated.

其地有赤慘之色，主損人丁，或主危險驚災，重病大敗之例：一為私德喪失，而種惡因之結仇；一為飛災瘟疫，而塞竅關之危機。蓋因不升不降之障礙，以應其事實也。原名三陽，今更名曰交關，即上升下降之地，而交通之義以名之也。

If this area appears red and dull, it indicates a loss of family members or encountering dangerous calamities, serious illness, or great defeat. The causes of such events are of two kinds: one is due to personal moral shortcomings, planting evil causes and accumulating grievances; the other is sudden disasters and epidemics that block the channels of qi energy. In the end, it is because what should rise does not rise, and what should descend does not descend, leading to blocked qi energy, which results in these events. Originally named Sanyang, I now rename it "Jiaoguan," because it is precisely the place where the qi energy rises and falls meet, taking the meaning of mutual communication to name it.

九、山根在兩目相對之中心，鼻部之上接印堂處。醫學有稱為心臟者，有名之曰王宮者，其分經別絡，頗為不宜。相學原名曰命宮，而專司疾厄，先天之遺傳病，在此部位分別也。余考內屬亶中之連帶繫，乃心之後護衙，非心臟之本係；又為督脈之通過繫，直達腎絡也。如以之為王宮，尚可解說；如以之為心臟，則完全不符矣。

The ninth point, called "mountain root," is located in the center where the two eyes meet, and it is the place where the nose connects upward to the forehead. Medical practitioners refer to it as corresponding to the heart, and some call it "Wanggong." This way of distinguishing meridians and collateral channels is quite inappropriate. In physiognomy, it is originally called "Minggong," which specifically governs diseases and calamities, and inherited illnesses from the earlier heaven are discerned here. According to my research, it is internally connected with the膻中 (central chest) system, serving as a guardian behind the heart, not the main part of the heart itself; at the same time, it is also along the Du meridian, extending all the way to the kidney meridian. If it is called Wanggong, it makes sense; but if it is said to be the heart itself, it is completely incorrect. (Note: The original text mentions "Danzhong," which should be "Shanzhong"; "hou hu y衙," where "衙" should be "wei.")

蓋相學命名曰山根，即人之根基而關祖業也，或人之命根而關壽數也。此地為腎絡之通過繫。余考其部位，氣多血少，凡人之先天稟受弱者，必見青筋橫露以表示之，則有遺精腰痛骨酸之病以應之；如人之後天戕者，必見青黑橫露以表示之，亦有精枯冷滑、腦弱陽萎、腰痛智昏之病以應之。小兒有青黑橫于山根，則有腎氣之痛症，有云蟺氣者，或遺溺之疾厄，有應驚癎者，此其先天不足之證，而失護衛之權也。

Xiangxue calls it "shan gen," meaning that it refers to the root of a person's foundation, relating to ancestral property, and also the root of life and death, relating to the length of one's lifespan. This area is where the kidney meridian passes through. When I examine this area, I find that there is more qi than blood. Those with weak innate constitution will show a mark of prominent blue veins here, indicating conditions such as seminal emission, lower back pain, and joint weakness. Those who have injured their bodies later in life will show a mark of prominent blue-black color here, indicating conditions such as depletion of vital energy, excessive discharge, fear of cold, mental weakness, impotence, lower back pain, and confusion. In children, if there is a prominent blue-black streak on the shan gen, it indicates kidney-related pain, which is commonly known as hernia or bedwetting, and may also relate to convulsions or epilepsy. All these are signs of innate deficiency, showing that this area has lost its protective power. (Note: The original text may be missing the character "shang" after "hou tian qiang." "Chan qi" is the same as "hernia.")

此地如高起有骨，即玉柱骨，主大貴而壽。如豐隆上貫，主享前人遺產豐富，及有壽徵也。如陷弱而低，主前人無遺產，或為不壽也。如山根黃明紫潤，有應進田宅，及本身強健，一歲平安也。如有赤黑之氣，主死厄之災。如有一點紅赤色如豆大，亦主湯火災，或焚燬房屋也。如有青浮滑膩枯慘各色，皆主病厄，不過以何時而現何色，主何類之病災也。今更名曰後衛，即護衛之義也。

If this area is raised and has a bone-like structure, it is called the "Jade Pillar Bone," indicating great wealth and long life. If it is full and prominent, rising upward, it suggests the ability to inherit substantial property from ancestors and also indicates longevity. If it is low, sunken, and thin, it suggests that there is no property left by ancestors, or that the person himself will not live long. If the mountain root shows a yellow and bright color or a purple and moist color, it indicates the need to acquire land and property, the person's body is strong, and there will be no troubles during the year. If it shows red and black colors, it indicates a fatal disaster. If it shows a small red spot, about the size of a bean, it suggests a fire injury or a house fire. If it shows green, slippery, or dry and dismal colors, it indicates illness and misfortune, but one must observe the season and the color to determine the type of illness or disaster. This area is now renamed "Houwei," which means to guard from behind, precisely reflecting its protective meaning.

十、兩目原名監察官，內屬肝臟之正繫。目者木也，而肝屬木，即兩目之機樞也。醫家有五輪之說，而根據五臟之繫，似為理說家之理想耳。蓋兩目完全屬肝繫，肝為剛臟，有洩無補，何得稱五輪為五臟之繫耶？又何得以兩目為五臟之精華耶？想是八脈繫於肝腎之誤會耳。故醫學云：喜則傷心，怒則傷肝，憂則傷肺，思則傷脾。凡人逢盛怒之下，與極痛心之時，可以失明，而言其兩目也。

The tenth point, the two eyes were originally called "Supervisory Officials," and they are internally connected to the liver. The eyes belong to the Wood element in the Five Phases, and the liver also belongs to Wood, so the liver is the key organ governing the eyes. There is a medical concept called "Five Organs" which assigns the eyes to the five internal organs. It seems this is merely a theoretical idea imagined by those who discuss theory. In fact, the eyes entirely belong to the liver system, and the liver is a strong organ that can only be discharged from but not supplemented. How can it be said that the eyes belong to the five internal organs? How can it be said that the eyes are the essence of the five internal organs? I think this is a misunderstanding of the idea of the Eight Extraordinary Meridians being connected to the liver and kidney. Therefore, medical texts say: joy harms the heart, anger harms the liver, worry harms the lungs, and thought harms the spleen. When a person is extremely angry or deeply sorrowful, they may lose their sight—this is precisely because the eyes are governed by the liver, and when anger arises, the first organ affected is this one.

又醫家治目病，平肝第一法，疎肝第二法，洩肝第三法，此兩日為肝繫之鐵證。又另立補腎益水之一法，蓋腎為水而肝為木，水為木之母，本為水之子。古人立治療法，用處則補其母，實則洩其子，肝臟有洩無補，故用補水以濟其木耳，此兩目為肝繫之鐵證又一也。

In addition, in the treatment of eye diseases, physicians first use the method of calming the liver, then the method of dispersing the liver, and then the method of draining the liver. This is clear evidence that the eyes belong to the liver system. Furthermore, another method is established: nourishing the kidney and benefiting water. Since the kidney belongs to water and the liver belongs to wood, water is the mother of wood, and wood is the son of water. Ancient physicians established treatment methods: for deficiency syndromes, they supplement the mother; for excess syndromes, they drain the son. The liver can only be drained and not supplemented, so they use the method of supplementing water to nourish the liver's energy. This is another clear evidence that the eyes belong to the liver system. (Note: the original text says 'this two days belong to the liver system,' where 'days' should be 'eyes'; 'this is the son of water,' where 'this' should be 'wood'; 'in use, supplement its mother,' where 'in use' should be 'deficiency.')

余考情慾過度，其目之神黯而光淡，尚不至完全毀壞也；惟癖愛孌童，其目背光而無形，減少目力，亦不至完全毀壞也；惟盛怒之過度，傷痛之過餘，則先起血絲而光黯，次起蒙翳而烏珠壞，此兩目為肝繫之鐵證第三也。又八脈繫於肝腎，而為人之總樞紐，可見其重要也。

I have also examined: those who indulge in excessive desires have dull eyes and weak vision, but not yet completely ruined; those with a preference for same-sex relationships have eyes sensitive to light, blurred vision, and diminished eyesight, but not yet completely ruined; only those who experience excessive anger or severe sorrow first develop bloodshot eyes and darkened vision, then develop cloudiness and damage to the pupil. This is the third confirmation that the eyes belong to the liver system. Furthermore, the extraordinary meridians are connected to the liver and kidney, serving as the main pivot of the body, showing how crucial this area is. The above three confirmations are all based on my personal observations, not mere speculation.

故烏珠透黃，為奇貴之特權；烏珠玄黃，為上貴之重權。眼神清潤而充，亦主英明多才智，而有貴名之事業也。故其神忽孌、神忽脫、神忽退、神忽定，皆主凶亡之災厄也。原名監察官，今更名曰機樞，即因其地位重要，而有生死關係以名之也。

Therefore, if the pupils emit a yellow glow, it indicates extraordinary wealth and possession of special authority; if the pupils are a deep yellow like the color of the primordial yellow, it signifies supreme wealth and holding great power. If the eyes are clear, moist, and full, it indicates a person's intelligence and wisdom, capable of achieving renowned accomplishments. Conversely, if the eyes suddenly change, become scattered, retreat, or become fixed and motionless, it foretells a calamity leading to a violent death. Originally named the Inspector, I now rename it 'Ji Shu' because its position is crucial, directly relating to life and death. (Note: The original text says 'shen hu luan', where 'luan' should be read as 'bian'.)

十一、烏珠之內有瞳人一點，在靈晶垣之中心，為子賢之正繫，亦肝腎之連帶繫，為人真火真水之源本也。故修煉家以此為精靈之地，乃水火既濟之處，而合真氣慧劍也。如煉成方瞳，則是仙品有道之士也。本係通膀胱之子腎，不是督脈之腰腎也。

The eleventh point, located in the center of the pupil, is situated at the center of the 'Ling Jing Yuan'. It is the main line determining the virtue and worth of descendants, and is also connected to the liver and kidney. It is the origin of the true fire and true water in the human body. Therefore, those practicing cultivation regard this area as the gathering place of spirits, where water and fire are in harmony, and where true energy and wisdom sword converge. If one can cultivate to the point where the pupil appears square, then he is considered a superior sage. This line connects to the bladder-linked lower kidney, not the督脉-linked waist kidney.