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

陰陽明瑩，男女易養而聰慧。此言三陽旺子，三陰旺女，加以氣色明潤，當然有貴子而清秀聰敏也。面大鼻小，一生常自艱辛。鼻小之格，皆為主弱客強，平生無正權而為人用，故有替人做事，功歸人而過歸己，反覆成敗而不常也。鼻瘦面肥，半世錢財耗散。此言財不入庫，而有中道挫折及六親之遺累也。

The essay says: Those with bright and smooth appearances of the three yin and three yang positions will have well-raised and intelligent children. Gongdu's commentary: This refers to the prosperity of the three yang for males and the prosperity of the three yin for females, combined with bright and smooth complexion, naturally giving birth to noble children who are refined and intelligent. The essay also says: Those with large faces and small noses will always face hardships throughout their lives. Gongdu's commentary: The pattern of a small nose indicates a weak main element and a strong guest element, leading to a lifetime without proper authority and being at the mercy of others. Thus, they are always doing others' work, with the credit going to others and the blame falling on themselves, experiencing repeated success and failure without lasting stability. The essay also says: Those with thin noses and fat faces will spend half their lives losing wealth. Gongdu's commentary: This refers to wealth not being stored, encountering obstacles along the way, and being burdened by the troubles left by the six relations.

邊地四起，過五十始得榮亨；輔角高隆，才三九則居官位。邊地四起，多應破梓離鄉而立外業，至二十九必發，此云五十方發，想是天道相反耳。輔角為初重心，形瘦者十八入官位，形厚者二十三入官位，衰世則提前居多也。

The essay states: Those with the 'side land' area on the forehead rising on all four sides will achieve success and prosperity only after fifty years of age; those with a high 'auxiliary angle' will attain official positions by the age of twenty-seven. Gong Du's commentary says: The 'side land' rising on all four sides mostly indicates leaving one's hometown to establish a career elsewhere, and success is certain by the age of twenty-nine; the statement here about success at fifty must be due to the reversal of the heavenly principles compared to today. The 'auxiliary angle' is the key to early destiny: those with a thin body will enter officialdom at eighteen, while those with a thick body will do so at twenty-three; in times of decline and chaos, this age is often even earlier.

明珠朝海，太公八十遇文王；火色鳶肩，馬周三十逢唐常。明珠即耳輪之珠，朝海者耳長過口也，此為壽者相，不能據此為太公之貴相也。蕉肩者上聳如鳥，火色者紅艶而潤，有火形之露格，又得火色，當然合格，而有時機之逼迫，以成功也。

The Assignment says: Those whose earlobes face toward the mouth area, like Jiang Taigong, met King Wen of Zhou at the age of eighty; those with a fiery complexion and shoulders raised like a kite, like Ma Zhou, met Emperor Taizong of Tang at the age of thirty. Gong Du's commentary says: "Pearl ears" refer to the earlobe, and "facing the sea" means the ear extends beyond the mouth corner, which is a sign of longevity, but cannot be used as evidence of King Wen's nobility. "Kite shoulders" refer to shoulders raised upward like a bird; "fiery complexion" refers to a red and moist face. Having the form of fire externally and the color of fire internally naturally qualifies one, and with the pressure of the times, one can achieve success.

鶴行龜息，洞賓之得僊；龍腦鳳睛，玄齡之拜相。鶴行足長而步長，下動而上定；龜息則呼吸由耳出，是為藏竅，故為僊骨清品。龍惱為高大而拱，上貫百會之頂；鳳睛神和而清，瞳小有彩，此為貴壽而福澤之格也。

The essay says: Those who walk like cranes and breathe like turtles become immortal like Lü Dongbin; those with a dragon-like head and a phoenix-like eye become high officials like Fang Xuanling. Gong Du's commentary states: "Crane walking" refers to long legs and long steps, with the lower body moving while the upper body remains steady and unmoving; "turtle breathing" refers to a subtle breath that seems to come from the ears, called "concealing the窍," which belongs to the category of pure and refined immortal bones. "Dragon head" refers to a high and arched skull that reaches up to the top of the head, the百会 point; "phoenix eyes" refer to a gentle and clear gaze with a small, bright pupil, which indicates both high status and longevity, as well as deep blessings and fortune.

法令入口，鄧通餓死野人家；滕蛇鎖唇，梁武餓死臺城上。前人多有此說，而事實多驗疾厄刑剋，而今世口反方為凶死，其倍於法令入口矣，今並附此，以待後之高明證實。虎頭燕頷，班超封萬里之侯；龍行虎步，劉裕至九重之帝。虎頭為伏犀圓突，燕頷為腮頰椅角及成凸形；龍行虎步，為身體穩重而不見足，長步而有威。此皆奇特點，故有奇特之事業也。

The essay states: Those with vertical lines on the face extending downward to the corners of the mouth will end up dying of starvation in the home of a savage; those with two lines resembling a snake coiling around the lips will die of starvation on the platform city. Gongdu's commentary says: Many have spoken of this before, but in reality, such predictions mostly come true in terms of illness, misfortune, and punishment. Now, it is the outward flipping of the lips that indicates a fatal death, which is twice as severe as the lines entering the mouth. Now I will include this point as well, waiting for future wise people to verify it. The essay also says: A head like a tiger and a jaw like a swallow will result in being granted the title of Duke Dingyuan and achieving fame across ten thousand miles; walking like a dragon and stepping like a tiger will lead to becoming an emperor ruling the nine palaces. Gongdu's commentary says: 'A tiger's head' refers to the ridge of the forehead being round and prominent; 'a swallow's jaw' refers to the cheeks forming a corner like a chair and protruding into shape. 'Walking like a dragon and stepping like a tiger' refers to a steady body and movement so powerful that the feet are almost invisible, with large and imposing steps. These are all extraordinary features, so they lead to extraordinary achievements.

山林骨起，終作神仙；印堂骨方，必登將相。山林骨下從福堂起，斜上至百會止，此為仙骨而成傳品。印堂橫骨為金城骨，如平過至眉尾，則為非常之貴，不流芳百世，則遺臭萬年也。形如土偶，夭命難逃；天柱傾欹，幻軀將去。土偶繫形容神痴形滯、氣色塵垢，此為神不守宅，氣不流通，血不貫絡，當然不壽。天柱為醫家之大椎穴，在後頸，故病人低頭或常欹，為天柱折而必死。

The essay says: "Those with prominent mountain-like bones on their face will eventually become immortals; those with square bones in the area of the forehead will certainly attain high official positions. Gongdu's commentary: The mountain-like bones start from the 'Futang' area, slope upward obliquely, and end at the top of the head, which is called the immortal bone, indicating a person who will become a renowned figure. The horizontal bone on the forehead is called the 'Jincheng bone'; if it is flat and extends all the way to the end of the eyebrows, it signifies extraordinary fortune, either leaving a good name for generations or a bad reputation for generations. The essay also says: Those whose appearance resembles clay statues or wooden dolls will have short lifespans; those with a crooked 'Tianzhu' bone will soon lose their physical form. Gongdu's commentary: 'Tudiou' refers to a dull expression, stiff body, and dull complexion, as if covered with dust. This indicates that the spirit is not residing in the body, the qi is not flowing, and the blood is not circulating, so they will certainly not live long. Tianzhu refers to the Dazhui acupoint in medical terms, located on the back of the neck. Therefore, if a patient always lowers their head or has a constant tilt in their neck, it indicates that the Tianzhu bone is broken, and death is certain.

貌如鏤鐵，氣迍遭；色若祥雲，前程亨泰。鏤鐵即鏽鐵之形容也，無生氣之謂也，如純水不忌；祥雲即紫霞之形容也，有喜色之謂也。名成利就，三臺宮俱有黃光；文滯書難，兩眉頭各生青氣。三臺為司空至印堂及兩福堂骨也，司空、印堂為官星，福堂為外庫，故有名成利就之說。兩眉頭為上勾陳，上為奏書，主文書信件，略思慮，故有停滯才說。

The passage says: The appearance resembles rusted iron, with a troubled and difficult fate; the complexion resembles auspicious clouds, indicating a smooth future. Gongdu notes: "Loutie" refers to rusted iron, indicating a lack of life qi; if someone has a purely water shape, they are not afraid of this color. "Auspicious clouds" refers to purple clouds, indicating a joyful complexion. The passage also says: Those who achieve fame and success have the "Three Palaces" glowing yellow; those with stagnant documents and difficult affairs have two green qi rising from each brow. Gongdu notes: The Three Palaces refer from the Minister of Works to the Print Hall, plus the two sides' fortune bones. The Minister of Works and Print Hall are official stars, and the fortune bones are the outer treasury, hence the saying about achieving fame and success. The two brows belong to "Upper Gou Chen," above which is "Report Book," which governs documents and letters, as well as thoughts, hence the saying about stagnant documents.

滯中有明，憂而復喜；明中有滯，吉而反凶。此言氣色一項，然要分部位之輕重、氣色之深大小，方能走其吉凶遠近。如滯中有明，則氣色將開，雖處惡劣環境，則喜信將來，為有遂心之進展矣，是為接頭之初，故憂中有喜之說。如明中有滯，則氣色之轉為晦暗，雖處佳境而有飛災奇禍伏之；如另有遇合，是為引誘其動貪念而受實禍，此為膏將盡而揚其焰也。

The essay says: In darkness there is a glimpse of brightness, first sorrow then joy; in brightness there is a mixture of darkness, seeming auspicious but actually ominous. Master Gong Du notes: This refers to the appearance of the aura. One must distinguish the importance of the location and the depth, size, and intensity of the aura in order to judge the nearness or distance of good or bad fortune. When there is brightness within darkness, it indicates that the aura is about to become clear, even if one is in a bad situation, good news is coming soon, and things will proceed smoothly, which is the beginning of good luck, hence the saying "sorrow contains joy." When there is darkness within brightness, it means the aura is turning towards gloom, even if one is in a favorable situation, there may be sudden misfortunes or major calamities lurking. At this time, if another opportunity comes along, it is likely to tempt one into greed and bring real disaster, just like when the lamp oil is nearly gone, the flame becomes even brighter.

正面有黃光，意無不遂，須妨無根而浮膩之光。凡看氣色均宜注重其真偽，參差某輕重，故於黃色雖吉，如無根而浮，則為虛花不實而轉瞬皆空，其不持久明矣。印堂多紫氣，無不成，但求內應而貫徹一體。按氣如雲而色加霜，有外無內，雖有其名而無其權；有內無外，雖有其力而無其機。故內不應外色，如有委任而不能到任所，或赴任而有他變，亂世多有之。

The essay says: The whole face shows a yellow glow, and the mind has no obstacles, but one must beware of a glow that is without foundation and appears slick and superficial. Gongdu notes: When observing the complexion, one must pay attention to its authenticity and consider its strength. Although yellow is associated with good fortune, if it lacks a foundation and is superficial, it is like a hollow flower that will wither quickly, and will not last. The essay also says: The area between the eyebrows is filled with purple aura, and whatever one undertakes will succeed, as long as the internal energy and external color are in harmony and unified. Gongdu notes: "Qi" is like floating clouds, and "color" is like a layer of frost. If there is external color but no internal energy, one may have a reputation but no real power; if there is internal energy but no external color, one may have strength but lack opportunity. Therefore, if internal energy does not correspond with external color, one may receive an appointment but fail to take office, or encounter problems on the way to taking office. Such situations are especially common in times of chaos.

年壽明潤，一歲平安；蘭廷光明，諸事順遂。此云少疾之說。年壽為疾厄宮，地位居膽絡而能消化，得谷氣之旺耳。蘭廷旺「偏財交際」及有意外之財，此言順遂，是否單指財星。形容古怪，石中有美玉之藏，非仙佛即聖賢。此精靈中來，慧根異於常人，故形質亦奇怪，精神亦蘊藏，其事業有出類拔萃之點、超凡入聖之功。古怪者，有異骨奇征也。

The essay says: A bright and moist nose bridge "Nianshou" indicates peace and safety for the whole year; bright and clear wings of the nose "Lantai" and "Tingwei" indicate smoothness in all affairs. Gongdu's commentary: This refers to being healthy. "Nianshou" corresponds to the "Jie'e Palace," which is associated with the gallbladder meridian, governing digestion. Its brightness and moisture result from strong grain qi. The prosperity of "Lantai" and "Tingwei" indicates "biased wealth and social connections" as well as unexpected wealth; here it says "smoothness," but it is unclear whether this refers only to the wealth star. The essay also says: People with strange appearances are like beautiful jade hidden in a stone; they are either immortals, buddhas, or sages. Gongdu's commentary: Such people come from spirits, with wisdom roots different from ordinary people, so their physical forms are strange, and their spirit is hidden and not revealed. Their careers have outstanding achievements and great accomplishments beyond ordinary.所谓 "strange" means being born with extraordinary bones and signs.

人物巉巖，海底有明珠之象，非帝王即公侯。巉巖為凸露之豐突，大多數為五嶽之骨質，有奇室嵯峨之勢，此為非常之貴，不可限量也。總之，一辯其色，次聽其聲，更察其神，再觀其形，筋骨紋絡又其次也。此為麻衣之重心點、相法之層次也。凡氣色為行年之休咎，是窮通之機關，其它項不足亦可暫時取用也。聲音為形格之輔佐，故有求全在聲之說。精神為用事之決斷、壽夭之關係，其智愚全繫乎此。形格為一世之榮枯，為富貴貧賤之區分。筋骨為勞逸之必要，紋絡為刑剋之原則而含安危關鍵。故此六者為相法之全備，學者不可不知。

The essay says: A person's appearance is rugged like mountain rocks, just like a pearl hidden beneath the sea; he will either be a king or a marquis. Gongdu's commentary says: "Chanyan" refers to bones that are prominent and thick, commonly appearing on the bones of the five mountains, with a strange and towering peak-like appearance, which is a very auspicious sign, indicating an unlimited future. The essay concludes by saying: In summary, the first thing to examine is his complexion, then his voice, then his spirit, then his form, and finally his muscles and bones. Gongdu's commentary says: This is the core of Master Hemp-Robe's physiognomy, and it also represents the hierarchy of physiognomy. Complexion governs the fortune and misfortune of the current year, serving as the key to success or failure; even if other aspects are lacking, it can temporarily be used as a reference. Voice is the auxiliary of physical structure, hence the saying "completeness lies in voice." Spirit determines a person's decisiveness in affairs and is related to longevity or short life, intelligence or foolishness, all of which depend on this. Physical structure determines the prosperity or decline of a person's life, distinguishing between wealth and poverty, honor and disgrace. Muscles and bones relate to the amount of labor one will endure, while markings on the body are the criteria for suffering from misfortune, containing the key to safety and danger. Therefore, these six aspects together form a complete system of physiognomy, and those studying physiognomy should not be unaware of them.

眉毛拂天倉，出入近貴；印堂貫中正，終始利官。眉拂天倉，近貴而貴，亂世多破格而得功名，冒險而成事業，故為武權居多，此逼迫而進展也。印堂為主體貴，盛衰皆然。呼聚喝散，只因雙顴如峰；引是招非，蓋為兩唇露齒。顴骨有真假高露者，尚非貴權，如上近眼角方是真顴，而得輔佐之用也；如下近法令，乃是假顴，雖高如峰亦無用也。露齒招非見前。

The essay says: Those whose eyebrows touch the Heavenly Granary will have close association with noblemen in both coming and going; those whose aura in the印堂 reaches the 中正 will be beneficial throughout their official careers. Gongdu's commentary: When the eyebrows touch the Heavenly Granary, it means one can not only associate closely with noblemen but also attain high status oneself. In times of chaos, such people often achieve fame and success beyond conventional norms, accomplishing their careers through bold actions, thus holding military power and authority, which is a result of the situation forcing them to advance. The印堂 indicates one's own status, whether in a prosperous or declining era. The essay also says: Those who can gather a hundred responses with one call and disperse them with one command, are because their two cheekbones are high and peak-like; those who attract trouble are because their two lips do not close properly and their teeth are exposed. Gongdu's commentary: There are true and false cheekbones; merely being high and prominent does not count as noble authority. Those that rise close to the眼角 are true cheekbones, capable of assisting in affairs; those that descend close to the法令 are false cheekbones, even if they are as high as mountains, they are of no use. Exposing teeth brings trouble, which has already been explained earlier.

狼行虎吻，機深而心事難明；猴食鼠餐，鄙吝而奸到底。狼行多反顧回視也，虎吻者仰食口不收也，不但機深，並且惡毒。猴食者低食零落也，鼠餐者唇固耳鼻動也，鄙吝奸貪，多敗少成，宜矣。頭先過步，初歲奸前晚景貧窮；井灶露孔，中年敗而田園耗散。頭過步者晚不佳，而主終年神經昏損。井灶露堵，主財不入庫，然獅形火形不忌，雖井灶露而亦富貴也。

The essay says: Those who walk like wolves and have the mouth shape of tigers are deep in mind and their affairs are hard to understand; those who eat like monkeys and have the manner of mice are stingy and deceitful. Gongdu's commentary: "Walking like a wolf" refers to frequently looking back; "Tiger's mouth" refers to lifting the head while eating with the mouth closed, such people not only have deep minds but also evil hearts. "Monkey eating" refers to eating with the head lowered and scattered grains; "Mouse eating" refers to the lips not moving but the ears and nose moving. Such people are stingy and greedy, with more failures than successes, which is natural. The essay also says: Those whose head leads the steps have good beginnings but poor endings; those with exposed nostrils have decline in middle age and loss of fields and estates. Gongdu's commentary: Those whose head exceeds the steps have bad later years and are prone to lifelong mental confusion. Exposed nostrils indicate that wealth does not enter the household; however, those with lion-like or fire-like forms are not affected by this, even with exposed nostrils they can still be wealthy and prosperous.

女人耳反，亦主刑夫；男子頭尖，終非利器。耳反為初年孤苦，其刑夫之格不重此部，或為末婚之夫耳。頭尖之局每有大富貴，如屬火形，則為將相之品，何云非利器之說。腰圓背厚，方保玉帶朝衣；骨聳神清，定主威權忠節。腰背為相法之最輕點，此係理想之說，不足為證。假定頭小神弱，何能富貴？骨聳為貴品，神清篇清品，此云威權忠節，力是合法之點。

The essay states: A woman with her earlobes turned outward is indicative of a husband's misfortune; a man with a sharp head is ultimately not a useful talent. Gongdu's commentary says: Earlobes turned outward indicate early loneliness, and the pattern of causing marital misfortune does not emphasize this feature particularly, or perhaps it should only apply to an unmarried husband. A sharp head often indicates great wealth and honor; if the person has a fire form, they are of the rank of generals and ministers, how can they be considered not useful talents? The essay also states: A round waist and thick back can ensure the possession of a jade belt and ceremonial robes; high bones and clear spirit indicate a destiny of authority and loyalty. Gongdu's commentary says: The waist and back are the least significant parts in physiognomy, these words are just speculative talk and not reliable. Suppose a person has a small head and weak spirit, how can relying on the waist and back alone lead to wealth and honor? High bones belong to a noble category, clear spirit belongs to a refined category, and the mention of authority and loyalty here is indeed appropriate.

伏犀貫頂，一品王侯；輔角插天，千軍勇將。伏犀有三：力伏犀為大貴，帝王之品；圓伏犀為次貴，公侯將相之品；橢圓伏犀又其次貴，為中貴及藩鎮之例。尚有小伏犀，為邑候之例。輔角固應邊將也。形如肥猜，死必分尸；眼似餓虎，性剛莫犯。肥猜形容肉浮兩流、擁腫不堪，尚有三角眼而浮、血絲串烏珠，當然凶死之格也。餓虎形容直射有怒光、圓露上視，當然剛燥急狹，不容物也。

The essay states: Those with a ridge running from the forehead to the top of the head are destined to be high-ranking officials or princes; those with the auxiliary angle piercing through the forehead are destined to be generals commanding thousands of troops. Gong Du's commentary says: There are three types of the ridge known as 'fu xi gu'. The large ridge indicates great fortune, belonging to emperors; the round ridge indicates secondary high status, belonging to dukes and generals; the oval ridge indicates a lower level of status, belonging to middle-ranking officials and regional governors. There is also a small ridge, which belongs to county magistrates. The auxiliary angle is naturally found on the bodies of military officers. The essay also states: Those whose faces resemble fat pigs will certainly be dismembered upon death; those whose eyes resemble those of a starving tiger are fierce and cannot be provoked. Gong Du's commentary says: 'Fat pig' describes a face with loose, sagging flesh on both sides, appearing swollen and clumsy, combined with a triangular eye and swollen eyelids with blood vessels crossing the black pupil, which clearly indicates a fatal death. 'Starving tiger' describes eyes that stare directly with anger, round and protruding, looking upward, indicating a fierce, impetuous, and impatient nature that cannot tolerate others.

鬚黃睛赤，終主橫災；喉結齒露，須防野死。鬚黃主駁離而刑人丁；赤睛為赤脈穿烏珠，直穿主驚險而殘肢，體橫穿主凶死；又銀面宜鬚黃，亦是貴品。結喉主勞碌刑傷，露齒主招是非，野死另有其它部位方驗。

The essay states: Those with yellow beards and red eyes will ultimately suffer sudden misfortune; those with prominent Adam's apples and protruding teeth should beware of dying in the wilderness. Gong Du's commentary says: Yellow beards indicate a family in disorder and dispersion, with harm to family members. "Red eyes" refer to red blood vessels crossing through the black pupil; if they run straight, it indicates encountering danger and injury to the limbs; if they cross horizontally, it indicates a violent death. However, those with a pale face like silver may actually benefit from yellow beards, which is a sign of high status. Prominent Adam's apples indicate toil and injury, while protruding teeth suggest causing trouble. As for dying in the wilderness, it requires other body parts to be in harmony for the prediction to be accurate.

口唇反皺，為人一世孤單；魚尾紋多，到老不得安樂。口唇反皺主刑子女而壽，多應女格；今之亂世，主富貴而凶死。魚尾紋主刑妻妾，亦主多壽而福，何有不安之事耶。二眉散亂，須憂成敗不一；兩目雌雄，必主狡詐不定。眉為肺絡正繫，故應憂思，古有愁眉不展之說，凡人憂思多則成敗多。兩目雌雄，一主懼內而有妻妾之爭，一主私心而有貪吝之行；如狡詐，尚以目神尖銳下視力是，亦有應父母官之破群也。

The essay states: Those with lips that are turned up and wrinkled will be lonely all their lives; those with many crow's feet around their eyes will not find peace in old age. Gongdu's commentary says: Lips that are turned up and wrinkled indicate the suffering of children and grandchildren, but the person themselves will live long. This is mostly seen in women; in today's chaotic world, it indicates wealth and honor but also a violent death. Crow's feet indicate the suffering of wives and concubines, and also indicate longevity and happiness; how can there be any lack of peace? The essay also says: Those with scattered eyebrows should worry about uncertainty in success or failure; those with one eye larger than the other will certainly be cunning and unreliable. Gongdu's commentary says: Eyebrows belong to the main meridian of the lung, so they indicate worries and thoughts. Ancients said "worried eyebrows that are not spread out"; when people have many worries, their success and failure will also be uncertain. One eye being like a male and the other like a female indicates either fear of the wife and concubine disputes or selfishness and greed; as for cunning, it must be seen in sharp eyes that look downward, and also may be indicated by the damage of the parents' official stars.

幼生斑點，必非老壽之人；老多毫毛，定是長生之客。斑點多因冷退而發，氣迍遭；毫毛多因憂愁而發，勞碌而壽。此二者亦主刑人丁，雖壽而不足取，故毫毛以收藏為吉也。臉上青光級級，貪婪孤貧；準頭赤色重重，刑傷冷退。青光級級多主淫亂，男女有此，則有鬱結之不遂意、情慾之不如願，多出富庶殷實之家，何能言貧？赤色重重主財帛耗散，一主痔漏之血疾。

The essay says: Those who have spots on their faces from a young age are certainly not destined for a long life; those who have much hair growth in old age are certainly long-lived. Gongdu notes: Spots are mostly caused by family decline and hardship in fortune; excessive hair growth is mostly due to worry, indicating hard work but long life. Both of these are indicative of harm to family members, although they may bring long life, they are not desirable, so excessive hair growth is better concealed and not shown for good fortune. The essay also says: Those whose faces have layers of blue light are greedy and poor; those with heavy red color on their nose are subject to injuries and family decline. Gongdu notes: Layered blue light mostly indicates licentiousness; both men and women with such complexion are troubled internally, things do not go as desired, desires are unfulfilled, and this often appears in wealthy families, how can it be said they are poor? Heavy red color indicates loss of wealth and also blood diseases such as hemorrhoids.

圓隆小巧，畢竟豊亨；方正神舒，終須穩耐。小巧之格必以聲音宏亮，兩倍於形質者貴，或為神過於形者亦貴，不是小巧即貴也。神舒之人有特殊知識而安貧樂道，故窮通皆清灑也。手足粗硬，非富貴之人；準庫豐隆，享田莊之客。手足號四肢，為枝葉之類，非正幹也，不足以取材料，故亂世賤人有貴手，貴人有賤手。創業與守成不同，長壽與夭亡各異，粗者勞而細者閒，硬者壽而軟者夭，此是正論。準庫為財帛正部，當然之富。

The text says: Those with a round and compact form will ultimately be prosperous and well-off; those with a square face and a relaxed expression will ultimately be steady and enduring. Gongdu's commentary: A compact structure must have a loud voice and an aura surpassing the form by one fold to be considered noble, or a spirit surpassing the form is also considered noble. It is not the compactness itself that makes one noble. Those with a relaxed expression have unique insight and find contentment in poverty and joy in the Way, so whether in hardship or success, they remain clear and free. The text also says: Those with thick and coarse hands and feet are not destined for wealth and honor; those with a full nose and ample warehouse area are destined for the blessings of fields and estates. Gongdu's commentary: Hands and feet together make up the four limbs, which belong to the branches rather than the main trunk, so they are not sufficient to determine one's fate. Therefore, in times of chaos, the poor may have noble hands, and the noble may have poor hands. Establishing a foundation is different from maintaining it, and longevity differs from early death: thick hands mean hard work, thin hands mean leisure; hard hands mean longevity, soft hands mean early death — this is the correct view. The nose and warehouse area are the proper positions for wealth, so being full and ample naturally indicates wealth.

眉抽二尾，一生常自歡娛；根有三紋，中年幾經成敗。眉抽二尾，主家庭失睦、骨肉寡情，此為內顧憂之不幸，何能一生歡娛？或指僧道而言之耶。古法山根一紋一度成敗，二紋二度成敗，三紋三度成敗；高者有紋主成敗，平者有紋主夭亡。

The essay says: Those whose eyebrows end with two tails will often be happy throughout their lives; those with three lines on the mountain root will experience several ups and downs in middle age. Gongdu notes: Having two tails on the eyebrows indicates family discord and lack of kindness and affection among relatives, which is an unfortunate situation causing worry at home, how can one talk about happiness throughout life? Perhaps this refers specifically to monks and Taoists. According to ancient methods, one line on the mountain root indicates one success and failure, two lines indicate two, and three lines indicate three. If the mountain root is high and has lines, it indicates fluctuating success and failure; if the mountain root is flat and has lines, it indicates early death.

耳白過面，朝野知名；神稱於形，情懷舒暢。此格多驗盛世之翰林學士，因文才而顯名於科甲；衰世不過主多智多才，一為有美術之專長，至於西法號博士之例。足生黑子，英雄獨壓萬人；輔插長骨，威武揚名四海。各家相法均有此說，而衡真、袁柳莊則指李光粥、安祿山二人證之，又稱單痣雙痣之說。今以麻衣原文稱黑子，想必倍大於痣也。又考痣生腳心方為藏龜，故主貴名；至於貴之大小，尚有他部參看方驗。又輔角長骨，大而屏藩，小而邊鎮，雖屬文人皆有武權，故古之名將多有邊城骨上插。此云輔角，又為事業之最大者言耳。

The essay states: Those whose ears are whiter than their face are well known both in the court and among the people; those whose spirit matches their form have a broad and comfortable heart. Gongdu's commentary: This pattern is commonly seen among Hanlin scholars in times of peace, who gain fame through literary talent in the imperial examinations; in times of decline and chaos, it merely indicates a person of great intelligence and ability, either specializing in the arts, which is similar to the doctoral degree in Western educational systems. The essay also says: Those with a black mole on the soles of their feet are heroes who can surpass ten thousand others; those with a long bone on the angle of the cheek are known for their martial reputation throughout the world. Gongdu's commentary: Various schools of physiognomy mention this, and the book "Hengzhen" and Yuan Liuzhuang cite Li Guangbi and An Lushan as examples, distinguishing between single and double moles. Now, looking at the original text by Ma Yi, who refers to it as "heizi" (black mole), it seems this mole is twice as large as an ordinary one. Further examination shows that a mole on the sole of the foot is called "canggui" (hidden turtle), which indicates noble status; however, the extent of the nobility must be determined by other body parts as well. Moreover, a long bone on the cheek angle indicates that those with large bones become important ministers, while those with smaller bones become officials in the border regions. Even literati may hold military power, so many famous generals in ancient times had their bones on the border regions pointing upward. The "cheek angle" mentioned here refers to the highest level of achievement.

足生黑子，英雄獨壓萬人；輔插長骨，威武揚名四海。各家相法均有此說，而衡真、袁柳莊則指李光粥、安祿山二人證之，又稱單痣雙痣之說。今以麻衣原文稱黑子，想必倍大於痣也。又考痣生腳心方為藏龜，故主貴名；至於貴之大小，尚有他部參看方驗。又輔角長骨，大而屏藩，小而邊鎮，雖屬文人皆有武權，故古之名將多有邊城骨上插。此云輔角，又為事業之最大者言耳。

The continuation begins by repeating the last item of the previous paragraph to facilitate the connection. The essay states: those with a black mole on their feet will have a hero who alone surpasses ten thousand; those with a long bone projecting from the auxiliary angle will have a reputation of strength spreading throughout the four seas. Master Gongdu notes: this saying is found in various books of physiognomy. The book "Hengzhen" and Yuan Liuzhuang cite Li Guangbi and An Lushan as examples, further distinguishing between single and double moles. Today, looking at the original text by Master Hemp-Robe, which uses the term "heizi," this feature must be twice as large as an ordinary mole. Further examination shows that a mole must be located on the soles of the feet to be called "canggui," thus indicating noble status. As for the degree of nobility, it still needs to be referred to other body parts for accurate judgment. As for the long bone on the auxiliary angle, a large bone can serve as a defensive barrier, while a small one can be an official in a border region. Even if one is a scholar, he may hold military power, so most famous generals in ancient times had their bones on the border regions slanting upward. Here, the mention of the auxiliary angle refers specifically to the highest level of achievement in one's career.

聲自丹田下出，有福而享遐齡；骨從腦後橫生，主財且增福壽。聲音有發於咽喉，有發於亶中，有發於丹田，發於下者稟受元氣厚也，當然主壽，如水土二形則尤為合格。又考腦骨主貴居多，當然福壽。土星薄而山林陷，敗而多災；胸堂好而背脊虧，虛而無壽。原文為山林重，其重字不解，想為陷字之誤，茲特證之。山林陷者，祖業之失也；土星薄者，本身財不聚也。余考脊虧，多出勞動苦工之人，無壽二字又有疑慮之點。

The essay says: A voice that comes from deep within the lower abdomen is auspicious and brings longevity; bones that grow horizontally from the back of the head indicate wealth and add to fortune and longevity. Gongdu notes: A person's voice may originate from the throat, the膻中 (a traditional term for the chest area), or the lower abdomen. When the voice comes from the lowest part, it indicates a thick original qi, which naturally leads to longevity. If someone has a water or earth body type, they are even more suitable. Further examination of the bones at the back of the head shows that they often indicate nobility, and thus also bring fortune and longevity. The essay also says: A thin nose with a low and sunken 「mountain forest」 area indicates decline and many misfortunes; a good chest but a sunken back leads to a hollow body and lack of longevity. Gongdu notes: The original text says 「mountain forest heavy」, but the character 「heavy」 does not make sense here. It is likely a mistake for 「sunken」. Therefore, a low and sunken 「mountain forest」 indicates the loss of ancestral fortune; a thin nose indicates an inability to retain wealth. When I examine people with a sunken back, they are mostly laborers, and the phrase 「no longevity」 seems questionable.

鬢亂如織，先富後貧兼懶惰；手筋如蚓，少閒多危及辛苦。鬢亂之人多主懶惰，其人多疑慮不決。手筋如蚓，其人多勞，又有創業之人，此言多危，或為多勞之誤也。眉稜骨起，縱有壽而孤刑；項下結喉，主勞碌而客死。眉稜為外庫之田宅宮，應立異鄉產業，主壽而有子，其孤刑之說不確。結喉主勞碌，亦不驗客死。余考客死之局，多出於目浮白而神痴定，方路斃也。

The Assignment says: Those with disheveled hair like woven fabric will first become rich then poor and be lazy; those with prominent hand veins like earthworms will have little leisure and many dangers and hardships. Gongdu's commentary says: Those with disheveled hair are mostly lazy and full of doubts and indecision. Those with hand veins like earthworms are usually busy, among them some start from nothing; here it says "many dangers," perhaps it should be "many labors." The Assignment also says: Those with prominent eyebrow bones will live long but be lonely and suffer from conflicts; those with prominent throat bumps will be busy and die in a foreign land. Gongdu's commentary says: Prominent eyebrow bones belong to the "outer warehouse," which is the field house palace, indicating going to a foreign land to buy property, indicating longevity and having children, saying it is lonely and suffering from conflicts is not accurate. Prominent throat bumps indicate being busy, saying it leads to dying in a foreign land is not accurate. I have examined the patterns of those who die away from home, mostly they have pale whites of the eyes and dull,呆滞 eyes, and then they die by the roadside.

眼如雞目，性急難容；步若蛇行，毒而少壽。雞目圓而露白，盤烏珠之線二三及有沙點，其人器量狹小。蛇行與龍行有區別：蛇行昂頭側視而搖動，曲側不平之謂也。此二者均非善相，故有性急性毒之謂，偏於嗜好，浮蕩而又病厄也。

The essay says: Those with eyes like those of a chicken are impetuous and cannot tolerate others; those who walk like snakes are cunning and short-lived. Gongdu notes: "Chicken eyes" refer to eyes that are round and show white, with the black pupil surrounded by a few blood vessels and specks of sand, indicating a narrow-minded person. "Snake walking" differs from "dragon walking": snake walking involves holding the head high, looking sideways, and moving with a wavy, crooked, and unsteady gait. These are not auspicious signs, so they indicate impatience and deceit. Such people often indulge in certain vices, act recklessly, and frequently suffer from illness and misfortune.

青色橫兩顴，喚作行尸；黑氣貫命門，號曰奪命。青色橫顴，一主失權而挫折，一主內顧而爭端，富不至死，或是印堂三陽青黑，方有重災。黑氣貫命門，此為腎病而絕，多出弱症。又考仲景六經，命門本篇腎而通三焦，黑則死亡。

The essay says: If a blue color crosses the two cheekbones, it is called "traveling corpse"; if black qi penetrates the "mệnh mén" (life gate), it is called "taking away life." Gong Du's commentary states: If blue color crosses the cheekbones, it indicates either losing power and encountering setbacks, or disputes arising within the family, but the wealthy will not die from this; unless the forehead and the three yang areas also turn blue and black, there will be serious calamity. If black qi penetrates the life gate, this indicates kidney disease reaching its extreme, mostly occurring in cases of weakness. Further examining Zhang Zhongjing's theory of the six channels, the life gate belongs to the kidney and connects to the triple burner. If this area turns black, it is a sign of death.

青遮口角，扁鵲難醫；黑卷太陽，盧醫莫救。口角為水星，青氣不危，不過病災而已，惟冬令口角黃暗主死。黃為土氣，此為土克水之說，克部位又克時令，故也，其它時令皆無磚。太陽黑者，刑人丁者多，主死亡者少。

The essay says: If green qi blocks the mouth and corners of the face, even Qianqiu cannot cure it; if black qi rolls up to the solar plexus, even Lu Yi cannot save the person. Gong Du's commentary says: The mouth and corners belong to the 'water star'; currently, the green qi is not dangerous, it is merely a sickness and misfortune. Only when the mouth and corners turn yellow and dark in winter does it indicate death. Yellow belongs to the earth qi, which is the principle of earth overcoming water. Since it overcomes both the location and the season, it is ominous. If it occurs in other seasons, there is no harm. If the solar plexus turns black, it mostly indicates punishment and harm to family members, but death is less common.

白如枯骨，亦主死亡；黑若溼灰，終須短壽。白枯之色屬榮衛二氣將盡，是為血枯亡陽之死；黑溼是為土不克水，水氣上泛，多現腫症而死。不醉似醉，不愁似愁，貧而多難；不笑似笑，不驚似驚，夭而多災。醉字形容蒙朧恍憾之兆，其人多愚；愁字形容寒慘萎頹之滯，其人多苦；笑字形容輕浮矜驕之態，主淫多病及心深，多出富貴之格；驚字形容倉猝疑惑之仁，其人不正，有邪行結怨。

The essay states: If the complexion is white like a dry bone, it indicates death; if it is black like damp ash, it signifies a short life. Gongdu notes: A pale white color indicates that the荣 and 卫 energies are about to be exhausted, which is a sign of blood depletion and yang loss leading to death; blackness with dampness indicates that the earth element cannot control the water, and water qi rises upwards, often resulting in edema and death. The essay also says: If one is not drunk but appears drunk, and not sad but appears sad, it indicates poverty and many calamities; if one is not smiling but appears to be smiling, and not startled but appears startled, it indicates a short life and many misfortunes. Gongdu notes: The word 'drunk' describes a hazy and confused expression, indicating a dull mind; the word 'sad' describes a pale and dull complexion, indicating a troubled and distressed person; the word 'smiling' describes a light and arrogant expression, indicating a person who is lustful, prone to illness, and has deep schemes, often appearing in prosperous and wealthy conditions; the word 'startled' describes abrupt and suspicious movements, indicating a person with improper intentions, immoral behavior, and conflicts with others.

血不華色，憂鬱不遂而夭；行不動身，瀟灑厚福而壽。血不華色，其人淫亂而夭，凡腎病多現血不華色，或為不遂，而以淫慾自樂以亡身。行不動身，此言穩見持重之謂，故多守成而安閒享福也。神光滿面，富貴稱心；鬼色見形，貧窮度日。神光言其尊嚴有威之謂，或為神充足也，光潤澤而事實順利也；鬼色言其塵滯也，或為暗晦之浮膩也，色愁苦而事實冷退也。

The essay states: Those whose blood does not glow on their faces are troubled by worries and frustrations, leading to an early death; those who walk without swaying their bodies are carefree and prosperous, enjoying long life. Gongdu notes: Those whose blood does not glow are indulgent and short-lived; most kidney diseases manifest as blood not glowing, or as unfulfilled desires leading to self-indulgence in lust, thus causing death. "Walking without moving the body" refers to steady and composed steps, so such people often maintain their fortune, live in ease, and enjoy longevity. The essay also says: Those with a radiant face achieve wealth and happiness; those with a ghostly complexion live in poverty. Gongdu notes: "Radiant face" refers to dignity and authority, or a full spirit, which brings smooth affairs. "Ghostly complexion" refers to a dull and dark face, or a faint oily sheen amidst darkness; the expression is sorrowful, and affairs gradually decline.

病淹目閉，有神無色者生；神脫口開，天柱傾欹者死。相法之吉凶，神為第一重要，氣色次之，故神不脫、不退、不定、不變，雖病不危。天柱詳於前。華蓋黑色，必主死災；天庭青氣，須防瘟疫。華蓋黑色多主飛來之禍，應失權柄而有牢獄之災，此志小大、力輕任重，禍出於貪也。天庭青主憂驚，如謂瘟疫，凡要太陽及天門黑方應。天門在兩額角之中段。

The essay says: For someone who is seriously ill and closed-eyed, if their spirit is still present and their complexion is not deteriorating, they can still recover; but if their spirit is scattered, their mouth is open and uncontrolled, and the "Heavenly Pillar" is crooked, they will surely die. Gongdu's commentary: In facial diagnosis to determine fortune or misfortune, the spirit is the most important, and complexion comes next; therefore, if the spirit is not scattered, not shrinking, not dull, and not changing, even if one is sick, it is not dangerous. The "Heavenly Pillar" has already been explained in detail earlier. The essay also says: If the "Huagai" appears black, it definitely indicates a death omen; if the "Tianting" shows a green aura, one should be cautious of plague. Gongdu's commentary: When "Huagai" turns black, it mostly indicates a sudden misfortune, which may involve losing power or suffering from imprisonment; this is due to a small ambition facing big responsibilities, and weak ability bearing heavy burdens, with the root of the disaster lying in greed. A green aura on the "Tianting" indicates worry and alarm; if it refers to plague, one must also have blackness appearing on the "Sun穴" and the "Tianmen" at the same time. The "Tianmen" is located in the middle section of the two temples.

赤燥生於地閣，定損牛馬；青白起於天門，禍侵妻妾。地閣為奴僕宮，須防小人倫盜及其它事務之牽連，是為破財之說，不專指牛馬。天門為驛馬之中段，亦主憂疑，或為人在外而憂慮家庭也，如妻妾當以奸門為定論。

The text says: A red and dry color appearing on the chin's "Ground Pavilion" indicates damage to cattle and horses; a green and white color arising from the "Heavenly Gate" signifies calamity affecting wife and concubine. Gong Du's commentary states: The "Ground Pavilion" is the "Servant's Palace," so if the aura here is poor, one should beware of small people stealing or being involved in other matters, which refers to financial loss, not merely cattle and horses. The "Heavenly Gate" is the middle section of the "Post Horse" area, which also indicates worry and suspicion, or someone away from home worrying about family matters; regarding wife and concubine affairs, one should refer to the "Criminal Gate" at the eye tail.

三陽青黃，此主誕男；三陰紅紫，定須生女。麻衣原文無此四句，餘所增加，亦從經驗中考正，而合刻下時代，此子女之分別，是為定法，餘最近用之應驗頗多。黑氣浮口，防水厄之災；暗粉滯眶，主喪身之苦。黑氣浮口，於冬令不忌，如水厄尚宜考陂池、承漿二部，又有現於耳珠者。餘於民國十二年在嘉定遭水厄，繫耳珠黑暗，茲特錄此。暗粉滯眶，主刑妻又刑子女，喪身之說不驗。

The essay states: If the three yang positions show a green-yellow color, it indicates the birth of a son; if the three yin positions show a red-purple color, it indicates the birth of a daughter. Gongdu notes: These four lines are not in the original text of Master Hemp-Robe, but I added them based on my experience, which is in line with the current era. Distinguishing between male and female births is a fixed method, and recently I have used it, and it has been verified many times. The essay also states: If black qi floats above the mouth, one should beware of water calamities; if the eye sockets are dark and dull like powdered makeup, it indicates suffering from a fatal illness. Gongdu notes: Black qi floating above the mouth is not to be avoided in winter; if considering water calamities, one should also check the 'Bopi' and 'Chengjiang' areas, as well as the current earlobes. In 1923, I experienced a water calamity in Jiading, and at that time my earlobes were dark and dull, so I specially recorded this. Eye sockets that are dark and dull indicate punishment from wife and children, so saying it leads to a fatal illness is not accurate.

額角昏慘，須防跌撲之災；法令燥炎，恐遭湯火之咎。額角昏慘多主孝服，無父母者亦刑叔伯；如跌撲血光之災，多應玄武昏慘及赤脈之露出。法令燥炎多主狎俠之損，一為間接而有障礙，應湯火者頗多。耳根黑子，倒死路旁；承漿紋陷，恐投浪裡。耳根黑子主聰明多疾及有專長之特別技藝，又主水上驚恐之災，亦主享盛名，其倒死路傍之說不驗。承漿直紋主添壽，橫紋主水驚，反紋主水死。

The passage says: Those with a dull and gloomy forehead should beware of injuries from falls or blows; those with dry and inflamed法令 (the area below the eyebrows) should fear burns or scalds. Gongdu's commentary: A dull and gloomy forehead mostly indicates mourning for a parent, and if one has no parents, it may relate to a relative such as an uncle or cousin; as for injuries from falls or blows, they mostly appear in the 'Xuanwu' area being dull and gloomy, or with red veins exposed. Dry and inflamed法令 mostly indicate harm from associating with reckless or unscrupulous persons, and sometimes from obstacles, which often result in burns or scalds. The passage also says: Those with a black mole on the ear root will die by the roadside; those with a concave mark at the 'Chengjiang' area will probably drown. Gongdu's commentary: A black mole on the ear root indicates intelligence but also illness, and a special skill in one area, and also indicates fear in water, and also fame; saying it leads to dying by the roadside is not accurate. A straight mark at Chengjiang indicates longevity, a horizontal mark indicates fear in water, and a reversed mark indicates drowning.

眼堂過厚，亦主貪淫；人中太偏，必多刑剋。眼堂過厚，主子女多而相刑，其氣厚而淫。人中偏左妨父，偏右妨母，然偏左先得子而子多，偏右先得女而女多，有刑有旺，不是刑剋專部，為參考之部也。鬼牙尖露，詭譎奸貪；神眉睜嶸，兇豪惡死。鬼牙尖長，不平不固，高低不一，其人刑剋重而刑父母，又主本身惡夢多，為愚魯之人。神眉是否露煞而濃、交叉而胡，主性剛而驕可矣，凶死者當有別部參合。

The essay states: Those with thick eye halls are prone to lust; those with a person's middle too biased will suffer many punishments and losses. Gongdu's commentary says: A thick eye hall indicates many children but mutual conflicts among them, and the person has thick blood and a strong desire for sex. If the person's middle is biased to the left, it harms the father; if biased to the right, it harms the mother. However, those biased to the left will first have sons and have many sons, while those biased to the right will first have daughters and have many daughters. There is both punishment and prosperity, showing that this is not a part solely responsible for punishment, but just a reference point. The essay also says: Teeth that are sharp, exposed, and like ghosts indicate deceit and greed; eyebrows that are prominent and upright indicate a fierce and violent nature and a tendency towards a violent death. Gongdu's commentary says: "Ghost teeth" refer to teeth that are sharp, long, uneven, loose, and uneven in height. Such people suffer heavy punishments, especially towards their parents, and often have bad dreams, and are generally dull-witted. As for "spirit eyebrows," if they are described as thick, exposed, and chaotic, then they indicate a fierce and arrogant nature. However, regarding a violent death, it must be considered in conjunction with other parts.

人形似鬼，衣食不豐；生相若僊，平生閒逸。鬼形為慘暗之客、寒滯之類，主冷退而憂愁度日也；仙形清秀之貌、慈和之例，主安閒而多福澤也。穀道亂毛，號曰淫秒；耳根高骨，號曰壽根。穀道亂毛多聰明而刑妻，有生離者，貪淫亦合；其穀道無毛亦主凶死，當以少而柔細者刀古。耳後高骨是為壽徵之一，又主壽而勞心也。

The essay says: Those whose appearance resembles ghosts will have insufficient food and clothing; those whose appearance resembles immortals will live a peaceful and comfortable life. Gongdu notes: "Ghost-like appearance" refers to a dark complexion and a cold expression, indicating a family in decline and constant worry; "Immortal-like appearance" refers to a clear and refined look and a kind expression, indicating a peaceful life and deep blessings. The essay also says: Those who have excessive hair around the anus are called "Yinmiao"; those who have a high bone behind the ears are called "Shouren." Gongdu notes: Those with excessive hair around the anus are often intelligent but may cause marital discord and separation, which is consistent with the idea of being overly indulgent. However, those with no hair at all around the anus are prone to a violent death, so it is better to have a small amount of soft hair. A high bone behind the ear is one sign of longevity, but it also indicates that although one may live long, they will have to exert much mental effort.

骨格神清，瘦亦可取；肉流濁厚，肥何足誇。木形清瘦，自古有遺蹟流芳者多出木形，或文章詩詞鳴世及仙品，亦為木形居多，故肥厚而流濁皆賤惡之品。目浮四白，主孤克而凶愚；鼻曲三凹，必貧窮而孤苦。目圓浮白主凶死居多，其壽亦不永，驕而淫亂，不主愚；鼻曲三凹主刑人丁，不主苦。此二者為相法之忌，雖他部奇特，亦不完善也。

The essay states: Those with a good bone structure and clear spirit may be thin and still be considered good; those with loose muscles, turbid quality, and merely heavy body type, even if fat, are not worth praising. Gongdu's commentary says: People of the wood form are naturally thin, and throughout history, most of those who left behind traces and fame were of the wood form; those who became famous through literature and poetry, and those who became immortal, were mostly of the wood form. Therefore, those who are fat and have loose flesh and turbid quality are all considered inferior. The essay also states: Those whose white of the eye is exposed and visible on all four sides are destined for loneliness, punishment, and are both凶 and foolish; those whose nose bridge is curved with three indentations are certainly poor and lonely. Gongdu's commentary says: Those with round eyes and much white are mostly destined for a violent death, have short lifespans, are proud and licentious, but not necessarily foolish; those with a curved nose and three indentations are destined for punishment within the family, but not necessarily poverty. These two are both disliked in physiognomy, even if other parts are peculiar, the whole is not considered complete.

三尖六削，雖奸巧而受窮；四正五端，縱愚而多福。三尖為髮尖、準尖、頦尖，六削為上府、中府、下府，此言才智不能勉強勝厚福也；四正為南北東西四嶽，五端為五官，此言福澤可勝才智也。腿長頸瘦，初年奔走不停；唇薄口尖，愛說是非不了。

The essay states: Those with three sharp points and six thin areas will, despite being clever and cunning, still be poor; those with square faces and well-proportioned five organs will, even if dull-witted, enjoy much fortune. Gong Du's commentary says: 'Three sharp points' refer to the sharpness of the hairline, the nose tip, and the chin; 'six thin areas' refer to the thinness of the upper, middle, and lower parts on both sides. This indicates that intelligence cannot surpass thick fortune. 'Four squares' refer to the four directions, north, south, east, and west; 'five organs' refer to the five facial features. This indicates that fortune can surpass intelligence. Below is another couplet: Those with long legs and thin necks will be busy running about in their early years; those with thin lips and sharp mouth shape will love spreading rumors and never have an end to their troubles.

鵝眉鼠食，非惟吝而且貧；劍鼻蜂睛，不特凶而又賤。鵝眉低而連目，鼠食詳前，劍鼻平而無大小，蜂睛為烏珠凸突，此四者均為合法，而應驗者亦多。男兒腰細，難創家財；女子肩削，孤刑再嫁。腰細之人主稟受先天不足，每出富厚之家，應弱疾；肩削當主福薄，此紅顏薄命之說，有刑夫者，有自刑者，故有美女無肩，猶如將軍無項之說也。

The essay states: Those with eyebrows like geese and a mouth like a mouse are not only stingy but also poor; those with a nose like a sword and eyes like bees are not only凶 but also lowly. Gongdu's commentary says: 'Geese eyebrows' refer to eyebrows that are low and connected to the eyes; 'mouse eating' has already been explained before; 'sword nose' refers to a flat nose bridge with the nose tip and wings not clearly differentiated; 'bee eyes' refer to prominent black pupils. These four characteristics all conform to the principles and are often verified. The essay also says: Men with thin waists find it difficult to establish a family fortune; women with narrow shoulders are lonely, have conflicts, and may remarry. Gongdu's commentary says: Thin waists indicate a lack of innate fortune, often appearing in wealthy families, and are usually associated with weak constitutions and frequent illness. Narrow shoulders indicate a thin fortune, which is referred to as 'beautiful women with thin fortunes,' meaning that some may have conflicts with their husbands and others with themselves. Therefore, there is the saying 'beautiful women without shoulders,' similar to 'generals without necks.'

顴大額雄，終主刑夫；聲濁骨粗，竟為孀婦。顴大之女格有操作之能，其夫弱而無用；額雄應早刑，當以十五歲至十九歲為初刑，二十歲至二十八為再刑，宜遲出閣為吉。聲濁者刑失而破家，骨粗者刑夫而勞碌。

The essay states: A woman with prominent cheekbones and a strong forehead will ultimately harm her husband; a woman with a muffled voice and coarse bones will end up as a widow. Gongdu's commentary says: A woman with prominent cheekbones has the ability to manage household affairs, but her husband is weak and ineffective. A strong forehead indicates harm to the husband in early years: the first harm occurs between the ages of fifteen and nineteen, and the second between twenty and twenty-eight, so it is auspicious to marry later. A muffled voice leads to harming the husband and ruining the family, while coarse bones result in harming the husband and a life of toil.

光麗口大，貪淫求食之人；手擺頭搖，氾濫刑夫之婦；髮濃鬢重兼斜視，多主淫亂；聲秀神清及端正，必有福祿。麗光為過清而浮，口大為冷退再嫁，手擺頭搖皆不慎重之謂。髮濃主淫賤，余考女格，清奇而為娼妓，多因髮濃；鬢重主刑母，幼年失倚而無訓戒，故為女格之忌也。

The essay says: Those with bright and vivid complexion and broad mouth shape are greedy and only concerned with food and drink; those who walk with swinging arms and swaying heads are women who behave recklessly and may harm their husbands; thick hair and heavy sideburns combined with a sidelong glance indicate a tendency towards licentiousness; those with clear and refined voice, bright spirit and upright behavior will surely have good fortune and wealth. Gongdu notes: "Li Guang" refers to clarity that is excessive and superficial; a large mouth indicates a decline of family fortune and remarriage; swinging arms and swaying head are signs of lack of decorum. Thick hair indicates a low moral character—I have observed some women with extraordinary features who end up as prostitutes, mostly because of their thick hair. Heavy sideburns indicate harm to the mother, loss of support in childhood and lack of care, so it is a major flaw in female physiognomy.

肌膚香膩，乃富室之女娘；面貌端莊，必豪門之德婦；骨格細膩，富貴自生清閒；髮鬢粗濃，勞苦終為下賤。古來選妃檳，皆以香汗肉細為合格，忌狐臭也。然香膩尚忌滑冷，故冷者為蛇皮而少生育，當以細膩而熱暖為貴也。

The essay says: Those with fragrant and moist skin are daughters of wealthy families; those with dignified appearances are certainly virtuous women from aristocratic families; those with delicate bone structure naturally enjoy leisure in prosperity; those with thick and coarse hair at the temples will labor all their lives and end up in lowly status. Gong Du's commentary says: Since ancient times, selecting concubines has considered fragrant sweat and smooth skin as qualified, avoiding body odor. However, even fragrant and moist skin is to be avoided if it is both slippery and cold: cold skin is called "snake skin," and such people have few children. Therefore, those with delicate and warm skin are most valuable.

山根不斷，必得貴夫；淚堂不沖，應生貴子；髮細光潤，稟性溫良；神緊目圓，為人燥急；手腳粗硬，必是姨娘；鼻尖頭低，終為侍妾。山根不屬夫星，主根基之有無、尋夭之關鍵。其下數者應驗頗多，為女格之必要考查處。

The essay states: If the mountain root is continuous, she will surely marry a wealthy husband; if the tear hall is not disrupted by markings, she will give birth to a noble son; if her hair is fine and lustrous, her nature is gentle and kind; if her eyes are tense and round, she is impetuous; if her hands and feet are thick and hard, she will certainly only be a concubine; if her nose is sharp but her nose bridge is low, she will ultimately only be a servant. Gong Du's commentary: The mountain root does not belong to the husband star; it indicates the presence or absence of foundation, and is the key to determining longevity or short life. As for the several points listed below, many of them are accurate and must be examined when judging a woman's appearance.

臥蠶紫潤，必產貴兒；蘭臺黃隆，終興大業；婦人口大，食田莊而後貧；美女肩圓，嫁秀土而得貴。臥蠶為子女之專部，蘭合為偏財之專部，口大為女格之所忌，背圓尚非重要之點，不過以厚重而論也。易肥肉重，得女格而反榮華；面圓腰肥，類男格而反奇特；乾薑之手，女格必能持家；囊之拳，男形定立大業。肥重之女格，當然不美而厚重，此言有壽而有多子女者，惟聲音女格不可似男聲，其它皆吉。乾薑囊均言多細紋。余生平不重手掌，乃格局之補助品，不敢據此以斷貴賤也。

The essay states: Those with soft, purple and moist lower eyelids will surely have a noble son; those with yellow, elevated 'Lantai' on their nostrils will eventually achieve great success; women with large mouths will consume their family's property and eventually become poor; beautiful women with round shoulders will marry scholars and attain honor. Gongdu notes: The lower eyelids are the specific position indicating children, and 'Lantai' is the specific position indicating wealth. A large mouth is a忌 in female physiognomy; round shoulders are not a significant feature, but they indicate thickness. The essay also states: Those who are easily fat and have a heavy body will have prosperity in their female physiognomy; those with round faces and thick waists, resembling male physiognomies, are considered unusual; women with hands like dried ginger, full of wrinkles, will be good at managing household affairs; men with strong, clenched hands will surely achieve great achievements. Gongdu notes: A heavy female physiognomy is not considered beautiful, but it indicates thickness; here it refers to longevity and many children. Only one thing is important: a woman's voice should not resemble a man's, otherwise it is considered bad. The term 'dry ginger hands' refers to many fine lines on the palms. I have never placed much importance on the palms, as they are only a secondary feature, and I do not rely on them alone to judge a person's fortune.

頭小腹大，一生不過多食；骨少肉多，三十焉能度過；眉粗眼惡，必主孤刑；聲暴氣濁，終無大福；眼光如醉，桑中之約無窮；媚厲漸生，月下之期難定。頭小多勞賤，骨少多夭壽，眉粗多成敗，眼惡多災刑，聲暴主剛急，氣濁主愚拙。醉眼為蒙瀧之象，當然主淫亂；媚靨即桃花紅豔之例。此數者為女格之最忌也。

The essay says: Those with small heads and large bellies can only live by eating; those with little bone and much flesh will have difficulty getting through their thirties; those with thick eyebrows and fierce eyes will certainly be lonely and suffer from misfortunes; those with harsh voices and murky temperament will never have great fortune; those with drunken-looking eyes will have endless secret affairs in the fields of桑 and濮; those who gradually show charm will have uncertain moonlit meetings. Gong Du's commentary says: Small heads indicate much toil and low status; little bone indicates short life; thick eyebrows indicate many failures and setbacks; fierce eyes indicate many calamities and punishments; harsh voices indicate a strong and impatient nature; murky temperament indicates dullness and clumsiness. "Drunk eyes" refer to a hazy gaze, which naturally indicates licentiousness; "charming smiles" refer to a rosy, flirtatious appearance. These are all the most dreaded traits in female physiognomy.

面如滿月，家道興隆；唇如紅蓮，衣食豐足；山根黑子，若無宿疾必刑夫；眼下皺紋，不克六親亦刑子。滿月言其圓厚，唇如塗朱者貴。按男女血足皆唇紅，唇不紅者皆血不足，故女子唇紅者多子女而貴。山根為命宮，故主疾災，女主刑夫，男主刑妻。

The commentary says: Those whose faces are round and full will have a prosperous family; those whose lips are red like lotus flowers will have abundant food and clothing; those with a black mole on the mountain root will either have a chronic illness or suffer from marital discord; those with wrinkles beneath the eyes will not be able to harmonize with their six relations and will also suffer from discord with their children. Gong Du's annotation says: "Full moon" refers to a round and thick face; lips red as cinnabar indicate a noble status. For both men and women, as long as their blood and qi are sufficient, their lips will be red; if the lips are not red, it is due to insufficient blood and qi, so women with red lips tend to have many children and are of high status. The mountain root refers to the "life palace," so it indicates illness and misfortune; in women, it indicates marital discord, and in men, it indicates discord with one's wife.

齒如榴子，衣食豐隆；鼻似灶門，家財傾覆。榴齒言其齒方楞齊固，主衣祿豐足；井灶仰露，財星當然耗散。此二者男女皆同，不單言女格力如是也。形如羅漢，生子必遲；貌似判官，得兒尤晚；三山突闊，萬傾規模；四瀆清明，一生福氣；人小聲宏，必須超達；神清氣足，名利雙收。羅漢形為眉目下墜而中嶽短，判官形為臃腫凸露而眉低平，故子女均遲少。三山為南嶽初有祖業，土星中有創立，北嶽晚安享。四瀆詳前。聲過形、神氣足，皆詳上編。

The essay states: Those with teeth like pomegranate seeds will have abundant clothing and food; those with a nose like a stove entrance will lose their wealth. Gongdu's commentary says: "Pomegranate teeth" refer to teeth that are square, sharp, neat, and strong, indicating abundance in clothing, food, and salary. A nose that points upward and is exposed indicates the dispersion of wealth. These two characteristics apply to both men and women, not only to female faces. The essay also says: Those who resemble a Bodhisattva will have children late; those who resemble a judge will have children even later; those with broad and prominent three mountains will have a vast scale of fortune; those with clear and distinct four rivers will have a fortunate life. Those who are small in stature but have a loud voice will certainly stand out and achieve success; those with clear and abundant spirit will gain both fame and fortune. Gongdu's commentary says: "Bodhisattva shape" refers to eyebrows and eyes hanging downward and a short nose; "judge shape" refers to a swollen and protruding face with low and flat eyebrows, so both types have children who come late and are few in number. "Three mountains" refer to the forehead, which is the Southern Mountain and indicates ancestral property in early years, the nose, which is the Earth Star and indicates achievements in middle years, and the chin, which is the Northern Mountain and indicates comfort in old age. The four rivers have already been explained in detail before; the traits of voice surpassing the body and abundant spirit are also explained in the previous section.

面皮棚緊，促壽無疑；骨格清奇，前程可靠；少肥氣短，難過四九之期；唇縮神淡，焉保三旬之厄。面皮棚緊、少肥氣短、唇縮神淡，皆夭亡之局，本出於先天不足之形質。至於三九前後與四九前後，均應死亡，此立身之大厄年故也。

The passage says: Those with tight skin are certainly doomed to a short life; those with an unusual and refined bone structure have a promising future; those who become fat in youth and have short breath are unlikely to survive past thirty-six; those with shriveled lips and a dull appearance will not be able to pass thirty. The commentary states: Tight skin, fatness in youth with short breath, and shriveled lips with a dull look are all patterns indicating an early death, rooted in an inherent deficiency in the form and structure from the Earlier Heaven. As for the periods around twenty-seven and thirty-six, they will both bring about death, because these are the major critical years in a person's life.

鼻樑露骨，名為刑剋破家；背脊成坑，號曰虛花無壽。鼻樑直露三曲為伏吟，主破敗挫折；左右露三曲號曰反吟，主刑妻克子。背脊坑陷多主勞工苦力之人，無壽另有部位參看。鼻有三曲，不賣田便賣屋；面有兩凹，必成業而成家。此指上節伏吟之例，直露三曲也。余考兩凹竟指何處：上為邊城，則破梓離鄉；中為國印，主牽制憂愁；下為腮頤，主奴僕欺詐，皆為不合。或為日月角見破而貴，任勞而發也。

The essay says: A nose bridge that is exposed and bony is called "criminal punishment and destruction of family"; a sunken and hollow back is called "hollow and short-lived." Gongdu's commentary says: A straight nose bridge that reveals three bends is called "hidden chant," indicating destruction and setbacks; if the bends are on both sides, called "reverse chant," it indicates punishment of wife and children. A sunken back is mostly seen in those who do hard labor; saying he is not long-lived should also be checked against other parts. The essay also says: If there are three bends on the nose, he will not sell land but will sell his house; if there are two depressions on the face, he will surely achieve success and establish a family. Gongdu's commentary says: This refers to the "hidden chant" mentioned in the previous paragraph, which is a straight nose bridge with three bends. I have examined what the "two depressions" refer to: above is the "border city," a depression indicating leaving home; in the middle is the "national seal," a depression indicating being restricted and worried; below is the cheek, a depression indicating servants deceiving him—none of these make sense. Perhaps it refers to damage to the day and month angles, which paradoxically indicate nobility, and success through hard work and endurance.

獐頭鼠目，何必求官；馬面蛇睛，須防橫死。獐頭上停窄短，下停尖削，耳小而尖也；鼠目昏濁無光也；馬面言其長平，古有一尺之面而拜相者；蛇睛圓露四白，赤縷盤烏珠，主險詐心毒。下二者亂世亦貴，不過不善後耳。

The essay says: Those with a head like a male deer and eyes like a rat need not seek official positions; those with a face like a horse and eyes like a snake should beware of sudden death. Gong Du's commentary states: "Zhang tou" refers to a head that is narrow and short at the top and sharp and pointed at the bottom, with small and pointed ears; "Shu mu" refers to dull and lifeless eyes. "Ma mian" describes a long and flat face, and in ancient times, there were cases of people with faces a foot long who rose to high official positions; "She jing" refers to round eyes that show white around the edges, with red blood vessels coiling around the black pupil, indicating a person who is cunning, deceitful, and cruel. These two types may attain high status in times of chaos, but they will not have good endings.

睛清口闊，文說之家；面方頤大，富貴之輩；語言多泛，為人心事難明；容貌溫和，作事心懷灑落；骨粗髮重，何曾剩得一錢；體細身輕，那得停留片瓦。睛清日闊主雄辯，古人著書立說及為交際之官。面大頤方，凡神不濁、聲不破，均主富貴。言泛貌和，二者皆合法。骨組主勞碌，髮重主寒苦，身輕浮主夭亡，木形不忌。

The essay says: Those with clear eyes and broad mouths are from families skilled in literature and eloquence; those with square faces and large chins are destined for wealth and honor; those who speak vaguely have minds that are hard to fathom; those with gentle appearances act with a free and open heart; those with coarse bones and thick hair will not have a single coin to spare; those with weak constitutions and light bodies will not be able to hold on to even a tile. Gong Du's commentary: Clear eyes and broad mouths indicate eloquent speech; ancient people relied on such physiognomy to write books or serve as officials in diplomacy. Square faces and large chins, as long as the spirit is not turbid and the voice is not broken, indicate wealth and honor. The points about vague speech and gentle appearance both conform to the rules. Coarse bones indicate toil, thick hair indicates hardship, and light body indicates early death—however, people of the wooden form are not subject to this rule.

得意中面容悽慘，先富後貧；失意處言貌溫和，早窮晚發。此二者相反而相類。得意何能悽慘？此伏貧窮引線。失意何得溫和？此伏發達引線。亦器量之容福與不容福也。巨鰲人腦，必作尚書；龍骨插天，應為宰輔；日月角聳，必佐明君；雙額上插，定為剌史；眼有三角，狼毒孤刑；鼻成兩節，破敗疾苦。巨鰲為伏犀入百會，龍骨為玉柱骨，日月角高者為帝王、次者為將相，顴上插為藩鎮，此皆貴品。三角眼主凶死，兩節鼻主敗家及刑人丁，亦主疾厄。

The essay says: Those who are in a position of success but appear sorrowful will first become rich then fall into poverty; those who are in a state of misfortune but maintain a gentle demeanor will be poor in their early years but prosperous in their later years. Gongdu's commentary: These two statements are opposite in appearance but similar in meaning. How can one be in a position of success yet appear sorrowful? That is the seed of future poverty. How can one be in a state of misfortune yet remain gentle? That is the seed of future success. In the end, it all comes down to one's capacity to hold fortune. The essay further says: A head shape resembling a giant turtle entering the brain indicates a position as a Minister of the Imperial Secretariat; a dragon bone piercing the sky indicates a position as a chancellor; high sun and moon horns indicate a role in assisting a wise ruler; two cheeks sloping upward indicate a position as a prefect; a triangular eye indicates a fierce and cruel nature like a wolf, leading to isolation and the destruction of family members; a nose divided into two parts indicates family ruin and suffering, as well as illness and misfortune. Gongdu's commentary: "Ji'ao" refers to the伏犀 bone extending straight to the hundred meeting point; "Longgu" refers to the jade pillar bone; high sun and moon horns indicate a position as a ruler, while slightly lower ones indicate a position as a general or minister; cheeks sloping upward indicate a position as a regional governor — these are all signs of high status. A triangular eye indicates a violent death; a nose divided into two parts indicates family ruin and the destruction of family members, as well as illness and misfortune.

眉秀神清，須知貴雅；骨輕肉浮，必是庸常。眉秀主貴而英明，神清主貴而慈善，骨輕主夭而不壽，肉浮主敗而愚。此四者大略如是，如兼而有之，則分某輕重而乘除之，減等論其吉凶也。兇婦十惡，皆由眼赤睛黃；死在他州，蓋為唇掀喉結；形神不蘊，貧夭兩全；筋骨不藏，儒愚雙得。眼赤者多赤縷縱橫，黃睛者多剛燥心毒，又出之女格，故十惡備矣。唇掀喉結主招是非與勞碌，形神不蘊言其燥露不和，筋骨不藏言其浮露不收，皆非善相也。

The essay says: Those with eyebrows that are refined and a clear gaze are destined for noble status and refinement; those with light bones and flabby flesh are destined to be mediocre. Gongdu's commentary says: Refined eyebrows indicate nobility and wisdom, a clear gaze indicates nobility and kindness, light bones indicate early death and lack of longevity, and flabby flesh indicates decline and dullness. These four points are roughly as such; if several traits are present together, one must distinguish which is more important, and adjust accordingly, reducing the rank to determine fortune or misfortune. The essay also says: A wicked woman possesses ten evils, all because of red blood vessels in the eyes and yellow eyes; dying in a foreign land is due to raised lips and a prominent Adam's apple; if both form and spirit are not restrained, poverty and early death are both present; if the sinews and bones are not concealed, both stupidity and clumsiness are present. Gongdu's commentary says: Red blood vessels in the eyes mostly indicate纵横 (crossing) red veins, yellow eyes mostly indicate restlessness and a poisonous heart; such features appearing on a woman's face result in all ten evils. Raised lips and a prominent Adam's apple indicate attracting trouble and much toil; "form and spirit not restrained" refers to being dry and exposed without peace; "sinews and bones not concealed" refers to being exposed and unrestrained: none of these are good signs.

目神露而嘴薄，為人執拗不良；牙齒咬而頭搖，其性奸貪無比。神露主剛暴不正，口薄主談短論長，二者兼有則執拗不良，余評為私心自用、損人利己。咬齒主深思貪淫，頭搖主狡詐不定，二者兼有則主淫亂狡詐而不守信也。

The commentary says: Those with prominent eyes and thin lips are stubborn and unkind. Those who bite their teeth and shake their heads are extremely greedy and deceitful. Gong Du comments: Prominent eyes indicate a fierce and improper nature, thin lips suggest a tendency to criticize others. When both are present, one is stubborn and unkind, which I judge as selfish and self-willed, harming others for personal gain. Biting teeth indicates deep and lustful thoughts, while shaking the head indicates cunning and inconsistency. When both are present, it indicates licentiousness, cunning, and lack of integrity.

額為火宿，主初三十年之榮枯；鼻號土星，驗中二十年之休咎；承漿地閣，管盡末年；髮際印堂，周維百歲。此為相法流年之限層次也，雖分初中晚三段之大概，不過包括如是。初以二十八之印堂為止，中以四十八土星為止，晚以七十五腮骨為止，其地支二十四年，又以肉潤氣足為論。

The text says: The forehead belongs to the fire star, governing the fortune and decline of the first thirty years; the nose is the earth star, determining the auspiciousness and misfortune of the middle twenty years; the Chengjiang and DiGe areas govern the final years; from the hairline to the Yintang, they encompass the flow of the hundred years of life. Gong Du notes: This refers to the layers of life span and destiny in physiognomy. Although divided into three general periods—early, middle, and late—it only includes these. The early period ends at the age of twenty-eight with the Yintang; the middle period ends at forty-eight with the nose; the late period ends at seventy-five with the cheekbones; the remaining twenty-four years governed by the earthly branches should be judged based on the moisture of the muscles and the fullness of the breath.

頭尖額窄，固不可以求官；色慘神枯，生此何由發達；眼光如鼠，偷盜之徒；睛浮似獐，凶亡之漢。上停尖窄，當然不是貴品；色慘主破敗，神枯主夭亡；鼠目昏暗無光而側視，獐睛烏珠凸露而模糊。此四者均驗，男女皆忌也。

The essay states: Those with a pointed and narrow forehead are originally unsuitable for official positions; those with dull complexion and spiritless appearance will not achieve success; those with eyes like a rat are thieves; those with eyes like a deer, with protruding and blurred pupils, are destined for a violent death. Gong Du's commentary says: A narrow and pointed upper part of the face is certainly not a sign of nobility; a dull complexion indicates ruin, and a spiritless appearance indicates early death; "rat eyes" refer to dull and lackluster eyes that look sideways, while "deer eyes" refer to protruding and blurred black pupils. These four characteristics, if present, are undesirable for both men and women.

蜂目而凸，固主刑傷；鯰口而反，終須困乏。蜂目為眼白包烏珠而凸，四圍如太陽之光，尖銳而定視，當然刑剋，亦主凶死，亂世則貴而凶也。鯰口為兩口角下反，中間收斂而口角大露，此格於亂世主凶死，豈止困乏耶。

The essay states: Eyes that look like those of a bee, protruding, originally indicate punishment and injury; a mouth resembling that of a eel, with the corners turned outward, ultimately leads to hardship and destitution. Gong Du's commentary says: "Bee eyes" refer to white covering the black pupil and protruding outward, with a halo-like appearance around them, sharp and fixed gaze, which naturally indicates punishment and injury, as well as death from calamity; in times of chaos, they signify both high status and danger. "Eel mouth" refers to the corners of the mouth turned downward, with the middle contracted and the corners prominently exposed; this configuration in times of chaos leads to death from calamity, not merely hardship and destitution.

為僧者頭圓必貴，為道者貌清可榮；頭尖項圓，必住佳境；神清骨秀，須加師號；重頤碧眼，富貴高僧；廣額秀眉，文章道士。佛為水形，故取頭圓者貴；仙為木形，故取清秀者貴。重頤皆合水局，而加碧眼，當然僧官方丈之品；廣額為根基厚，再加秀眉，當然道官祖師之品。

The essay states: A monk with a round head will surely attain high status; a Taoist with a refined appearance will enjoy honor and distinction; one with a pointed head and a round neck will certainly reside in a good place; someone with clear eyes and refined bone structure will be granted a title of honor; having two chins and green eyes indicates a wealthy and esteemed monk; a broad forehead and clear eyebrows signify a Taoist with literary talent. Gong Du's commentary: Buddhism is associated with the water element, so a round head is considered valuable; Taoism is associated with the wood element, so a refined appearance is considered valuable. Having two chins conforms to the water pattern, and adding green eyes certainly indicates the rank of a senior monk; a broad forehead signifies a solid foundation, and adding clear eyebrows certainly indicates the rank of a senior Taoist official.

骨粗形俗，其人老困山林；貌異神清，此輩還起雲路；視瞻不正，必定姦淫；舉趾輕狂，須知下賤。僧道之格亦忌骨粗，主勞碌無成；形俗主窮困，貌異有奇遇，神清有貴名；不正主邪淫奸貪，輕狂主夭亡下賤，與其它格局相等。

The essay states: Those with thick bones and a vulgar appearance will be confined to the mountains and forests in old age; those with an unusual appearance and a clear spirit may rise to prominence; those with uneven eyes are likely to be immoral; those with reckless behavior are likely to be of low birth. Gong Du's commentary says: Even for monks and Taoists, thick bones are undesirable, as they indicate toil without success; a vulgar appearance indicates poverty; an unusual appearance indicates unusual fortune; a clear spirit indicates a noble reputation; uneven eyes indicate immoral and greedy behavior; reckless behavior indicates early death and low birth—this is consistent with other patterns of interpretation.

眼若桃花火焰，但圖酒色而矣；面如灰土蒙塵，豈非破產者乎。桃花皆為紅麗浮光，當然酒色之徒；灰土蒙塵皆為黑影慘垢，當然破敗損失。此二者不獨驗僧道，即常人亦如此。一篇形格之忌，一篇氣色之忌，亦千古不易之法也。

The essay says: Eyes resembling peach blossoms with a fiery glow indicate a person who only seeks wine and women; a face like dust-covered grey suggests someone who is bound to lose everything. Master Gong Du's commentary states: "Peach blossoms" are all bright and red, with a layer of luster, which certainly describes those who are addicted to wine and women; "dust-covered grey" is dark and gloomy, like accumulated dirt, which certainly indicates loss and ruin. These two points are not only applicable to monks and Taoists, but also to ordinary people. One refers to the忌 of physical appearance, the other to the忌 of complexion, and they are also timeless principles.

若論限，則與俗同；如辨根基，各求其妙。末觀形相，先查心田；以五嶽為根基，以氣色定禍福。不為前世陰功，亦作來生道果。公篤曰：麻衣相法原文只有三章，此石室賦即第一章，亦麻衣之真跡也，而與希夷之相見立此一章，故起首有「神仙秘訣，度與希夷」之說。余考麻衣為五代末之隱士，俗謂仙翁者非也。麻衣者，邑城之名也。余考地輿，即今之麻城，為湖北省所轄地，當時為麻衣縣令，因處亂世割據之時而厭惡其衰微，故作相法三章，以縣城為名，掛冠歸隱。

The final passage says: If we discuss the flow of years and the course of destiny, it is the same as the common method used by ordinary people; but if we want to distinguish the fundamental nature of a person, each has its own profound mysteries. Do not first look at external appearances, but first examine his inner character; take the five mountains as the foundation, and determine misfortune or fortune by the color and appearance. This cannot be considered as merit accumulated in past lives, but can be regarded as the fruit of the path in the next life. Gong Du says: The original text of Ma Yi's physiognomy is only three chapters, and this "Shishi Fu" is the first chapter, also the genuine work of Ma Yi; it was composed when Ma Yi met Chen Tuan Xiyi, so the beginning has the words "Secrets of immortals, transmitted to Xiyi." I have researched that Ma Yi was a hermit in the late Five Dynasties period, and the common belief that he was called the Immortal Elder is incorrect. "Ma Yi" is the name of a county, and after checking geographical records, it is today's Ma Cheng, which belongs to Hubei Province. At that time, he was the county magistrate of Ma Yi, but because of the chaos of the era of division and warfare, he detested the decline of the times, and thus composed the three chapters of physiognomy. He used the name of the county as his title, and resigned from his post to retreat into seclusion.