The Art of Observing from a Lying Position

余考瞳人之部位，關人賢愚，及勤慎疎懈之關鍵。短見瞳人散大者，有大志而不勤，雖博學而不周，似乎疏懶輕視，而有偏性之浪漫行為。其瞳人合度者，作事有恆，堅忍耐勞，勤慎持久，而有遠見之積極進行。其瞳人縮小而收者，名曰聚瞳。余考聚瞳之人，聰慧異於尋常，凡讀書則過目不忘，又主有專長之技藝以鳴世，而享大名也，或為音樂琴棋書晝，或為雕篆醫卜星相，皆不學而成，方是聚瞳。余屢次試之不妄。今更名曰天真，即先天真竅之義而名之也。

I examine the pupils, which are key to determining a person's virtue or lack thereof, diligence or laziness. Those with shallow insight and large, scattered pupils, although they may have great ambitions, are unwilling to put in effort; they may be learned but lack thoroughness, appearing careless and indifferent, with behavior full of romantic eccentricity. Those with pupils of moderate size are steady in their work, patient and enduring, diligent and persistent, with foresight and a willingness to act actively. Those with small, focused pupils, called "converged pupils," are far more intelligent than ordinary people; they memorize what they read at a glance. They are also likely to possess a specialized skill that makes them famous, either in music, chess, calligraphy, or painting, or in carving, seal engraving, medicine, divination, astronomy, or astrology—skills they acquire effortlessly. This is what is truly meant by converged pupils. I have repeatedly tested this, and it has never been false. Now I have renamed this "True Nature," referring to the innate true essence of the earlier heaven. Observing the pupils is not about their size or beauty, but whether they can be focused: those who can focus have concentrated heart and mind, while those who cannot are scattered in thought. This is the crucial point in determining whether a person can achieve success.

十二、大眼角之外眥而外，名曰中勾陳，下名曰淚堂，內屬肺管之通過繫。按鼻為四竅，兩直竅上人腦海，下督脈也；此即兩側竅，由大眼角之內眥而至會厭，以合咽喉，下接肺管也。此醫學家之謂鼻為肺金：若云側竅通肺則可，若云完全屬肺則不可。

The twelfth point, known as 'Zhong Gou Chen', is located outside the outer corner of the eye. Below it is called 'Lei Tang', and it is associated with the lung meridian. Previously, it was mentioned that the nose has four openings: two straight openings go upward into the brain and downward to connect with the governing meridian; here, the discussion refers to the two side openings, which run from the inner corner of the large eye to the epiglottis, connecting with the throat and then descending to the lung meridian. The medical community's statement that 'the nose belongs to the lung metal' refers to this: if it says the side openings connect to the lung, that makes sense; but if it says the nose entirely belongs to the lung, that is incorrect. (Note: The original text says 'shang ren nao jia', where 'ren' should be 'ru'.)

其地有青滑浮膩之氣，則為傷陰之病，而有夜不安眠，神不守宅，多夢遊而有驚悸不安之象，失其常度也。如有紅絳浮光，則有哭泣人丁，於血統之瓜葛親戚，有損傷人口也。如有黑黯赤滯之氣，則有憂思鬱結，夙怨之顧忌，嫌疑之是非，以及作事多挫折反覆，條約不生效，而失信守，遺累既多，牽制尤大，故動憂愁思慮，而不決斷，亦有顛倒錯誤，而至危害。如有黃明紫潤之氣，則主人口平安，事實順遂，又無疾厄之糾纏，又無是非之障礙。原名中勾陳，今亦從舊也。

If a green and smooth, slippery, and floating aura appears here, it indicates injury to the yin aspect, leading to restlessness during the night, wandering dreams, and unease and fear. The person loses their usual state. If a red and bright, floating and exposed aura appears, it indicates death and mourning in the family, or loss of people on the side of close relatives or in-laws. If a dark and dull, red and stagnant aura appears, it indicates inner worries and accumulated thoughts, with lingering suspicions and grievances from the past, leading to suspicion and disputes. Matters are repeatedly obstructed and fail, agreements made are not fulfilled, leading to loss of trust. There are many areas of being dragged down and more constraints, causing constant worry and indecision all day, and also leading to harm due to confusion and disorder. If a yellow and bright, purple and moist aura appears, it indicates safety and smoothness in the family, with no illness or disputes. This place was originally called Gou Chen, and it is still used today because the name itself fits its meaning of entanglement and constraint.

十三、小眼角即魚尾奸門之部位，因目尾之交而似魚尾以名也，內屬兩脅之連帶繫。按目之尾為魚尾，即象形取義而名之；眼眶骨之處為奸門，即因妻妾而名之，然皆屬妻妾宮之專部也。亦得肝臟之木氣、肺臟之金氣，長男少女而相化也。故丹經有云：金公木母，兩相配合，以成其乾坤之道。又云：東家之女，西家之郎，兩相交姤，以成其陰陽之偶。肺為金臟，肝為木臟，此為肺肝合作之餘氣，此屬兩脅之正氣也。

The thirteenth point, the inner corner of the eye, refers to the area known as 'fish tail' and 'jianmen'. This is because the meeting point of the eye's tail resembles the tail of a fish, hence the name. Internally, it corresponds to the area of the flanks and their connecting parts. The tail of the eye is called 'fish tail' because of its shape, while the bone area around the eye socket is called 'jianmen', named in reference to matters concerning wife and concubine. Both areas are specifically associated with the domain of wife and concubine. This area simultaneously receives the wood qi from the liver and the metal qi from the lungs, representing the interaction between the image of the elder son and the young maiden. Therefore, the Daoist texts say: 'The golden father and wooden mother combine, forming the way of Heaven and Earth'; they also say: 'The daughter from the east house and the young man from the west house combine, forming the yin and yang couple.' The lung is the metal organ, and the liver is the wood organ; this area is the leftover qi after the lung and liver combine, belonging to the righteous qi of the flanks. These two sayings from the Daoist texts both refer to the principle of metal and wood combining and male and female uniting, hence this area specifically governs the relationship between husband and wife.

某地以豐滿無痕紋為吉，而得妻妾賢淑，遵守婦道，及有操作之可能。其地破痕或紋，皆主刑剋妻妾；至於刑妻妾之多寡，則以破痕之深、破紋之長短為定論也。然其紋上仰者，妻宮偕老而強淑，又無刑剋也；其紋平沖者，主刑命妻而續絃；其紋下反者，主刑三妻而四配；如有十字紋，主生離而再配，或刑末婚之妻。可見其為妻妾之專部也。

This area is considered auspicious if it is full and round without any cracks or markings, indicating that the wife or concubine will be virtuous, follow the proper conduct of a woman, and manage the household well. If there are cracks, injuries, or markings present, they indicate harm to the wife or concubine. The number of people affected depends on the depth of the injury or the length of the marking. However, if the marking slants upward, it suggests a harmonious old age together with the wife, who is strong and virtuous, and there will be no harm. If the marking is horizontal and crosses over, it indicates the loss of the original wife and the need for a second marriage. If the marking slopes downward, it suggests the loss of three wives and the taking of a fourth. If there is a cross-shaped marking, it indicates separation from the wife and remarriage, or the loss of an unmarried wife before marriage. Therefore, this area is indeed the specific location governing the wife and concubine. (Note: The original text's "某地" should be "其地"; "末婚" should be "未婚".)

其地有青浮滑膩之色，主妻妾憂愁，性情窄狹，而有疾病。如有枯慘絳之色，主妻族之哭泣。如有紅赤躁之色，主妻宮有官訟遺累，及性情偏僻剛躁而急，以及妯娌不睦而爭端。如有黑黯色，主妻宮死厄，次亦妻妾大病也。其色黃明，主妻妾平安，和睦守禮，而有大喜慶，必為子星；其色紫潤，主妻妾亨吉，賢淑持義，而有小喜慶，必為女星。如其有青有黃，則有喜慶疾厄夾雜，或因疾病而化為喜慶也。如有紫躁紅赤枯慘各色，相聚成斑點，此為雜花，則主妻妾邪行淫蕩，喪品私逃之例。原名魚尾，今更名曰元后，即后妃之義而名之也。

If a green, faint, slippery, and greasy color appears here, it indicates that the wife and concubines are anxious and have narrow-minded temperaments, and also suffer from illness. If a dry, dull, and reddish color appears, it suggests that there will be mourning in the wife's family. If a red and dry color appears, it indicates that the wife's side will be involved in legal troubles, or that the wife is stubborn, impetuous, and quick-tempered, leading to disputes among the sisters-in-law. If a dark and gloomy color appears, it means the wife is in danger of losing her life, or at least the wife and concubines will suffer from serious illness. If a yellow and bright color appears, it indicates that the wife and concubines are safe, the family is harmonious and follows proper conduct, and there will be great joy, certainly the birth of a son. If a purple and moist color appears, it indicates that the wife and concubines are smooth and fortunate, virtuous and loyal, and there will be minor joy, certainly the birth of a daughter. If both green and yellow colors appear together, it means that joy and illness are mixed, or that a disease turns into joy. If purple, red, and dry, dull colors form spots, this is called 'zha hua', indicating that the wife and concubines behave improperly and immorally, even corrupting their conduct and running away secretly. This area was originally called 'yu wei', but now I rename it 'yuan hou', meaning the position of the empress, to show that it specializes in matters within the inner chamber.

十四、鼻樑之中段原名年壽宮，又名疾厄宮，內屬膽腑之應證繫，亦為膽腑之相通繫，而醫學謂之屬肝絡。按肝絡屬木，鼻部屬土，本位相差太遠。余考銅人圖，詳載於針炙大成中，謂人身之臟腑，肝氣由左而升，肺氣由右而降，中醫各書皆稱左肝右肺也；又考西醫之解剖經絡圖，則稱肺居於人之左半部，肝居於人之右半部，是為左肺右肝也。余考兩說，皆有至理，在氣化與定位之兩點耳。

The fourteenth point, the middle section of the nose bridge, is originally called "Nianshou Palace," also known as "Jie'e Palace." It corresponds to the system of the gallbladder腑 and is also the channel connected to the gallbladder; however, medical texts say it belongs to the liver meridian. The liver meridian belongs to wood, while the nose belongs to earth, and the fundamental difference between the two is too great. I examined the copper figure diagrams in the "Compendium of Acupuncture and Moxibustion," which clearly show that the liver qi rises from the left side and the lung qi descends from the right side, so traditional Chinese medicine texts all say "left liver, right lung." Further examining the anatomical meridian diagrams from Western medicine, it says the lung is on the left side of the body and the liver is on the right side, becoming "left lung, right liver." I have examined both views, and in fact, each has its own correct reasoning. The difference lies in one discussing qi movement and the other discussing anatomical position: traditional Chinese medicine talks about the direction of qi flow, while Western medicine talks about the location of the organs. They do not conflict.

凡屬活人有生氣，則有氣輪常環轉，而沖動血輪，以用全身也。其肝之本位雖在右，而氣從左升；肺之本位雖在左，而氣從右降。如鐘錶之針，其機輪動，則可左可右也。凡屬人死無生氣，則氣輪不環轉而停滯，血輪不輸，其肝則定位於右，其肺則定位於左，不升不降。如鐘錶之針，其機停則不能左右也。

As long as a living person has life qi, the qi mechanism continuously circulates, driving the blood mechanism to supply the entire body. At this time, although the liver's position is on the right, the qi rises from the left; although the lung's position is on the left, the qi descends from the right. This is like the hands of a clock, when the gear turns, the hands can move left or right. When a person dies and the life qi disappears, the qi mechanism stops circulating and remains still, and the blood mechanism also ceases to circulate. Thus, the liver remains fixed on the right and the lung remains fixed on the left, neither rising nor descending. This is also like the hands of a clock, when the gears stop, they can no longer move left or right.

余考黃帝內經、王叔和難經、針炙大成，以及醫學各書，皆言是左肝右肺；而解剖之地位，又為左肺右肝。餘思前人立法，決不至錯誤而相反至此，想繫氣化動機之關係，此中醫之勝過西醫處也。姑無論在左在右，皆在兩側之傍部，又何得在鼻樑之中段耶？

I have studied the Yellow Emperor's Inner Canon, Wang Shuhe's Classic of Difficult Issues, The Great Compendium of Acupuncture and Moxibustion, and other medical texts, all of which state that the liver is on the left and the lung on the right. However, according to anatomical observations, the lung is on the left and the liver on the right. I believe the ancients did not make such fundamental errors, so it must be related to the principle of qi movement. This is also where traditional Chinese medicine surpasses Western medicine. However, whether the liver or the lung is on the left or the right, they are both located on the sides of the body. Then how can they correspond to the midline of the nose?

余考人之消化飲食，完全在膽腑之力，因膽絡有水有火故也。古人認為脾胃消化飲食，則非事實，不過為一理想耳。按脾為分清別濁之煽動機，而胃為倉癝停聚之過地道，皆非消化之部，必藉膽腑之水火力，方能消化也。余考已死之人，其膽汗尚能化五金，而重量以三錢為標準，再重則化不完矣。據此鐵證，則知膽汁之力頗大。凡人之康強衰弱，以飲食為定論，故名疾厄宮也。

I have examined how humans digest food, and found that it relies entirely on the power of the gallbladder. The gallbladder meridian contains both water and fire. Ancient people thought digestion depended on the spleen and stomach, but this is not actually true; it was merely a hypothesis. In fact, the spleen is an organ that separates clear from turbid substances, while the stomach is a temporary storage place, neither of which is the actual site of digestion. Digestion can only occur with the assistance of the gallbladder's water and fire. I have also examined deceased individuals, and found that their bile can dissolve metal, up to three qian in weight, beyond which it cannot dissolve further. Based on this evidence, it is clear that bile has great power. Whether a person is healthy or weak depends entirely on their diet, hence this area is called the House of Illness and Misfortune. (Note: the original text says 'chán hàn' which should be 'chán zhī'; 'cāng lǐ' should be 'cāng lǐn'.) Assigning longevity to the gallbladder rather than the liver is a correct modification made by Gong Du in terms of location.

其地以勻厚有梁為吉，平生無病苦，亦旺人丁之子女也。如露節，或直有三曲，主刑子女，及挫折失敗也；如露節左右三曲，主刑子女，及惡病不壽也。如年壽有黃紫之氣，則平安而無病苦，亦主家庭順遂；如有青滑黯滯之色，則主飲食不健，而有脹瞞痞塞之疾；如有青膩浮枯之色，則有水溼上泛，而現痰飲咳哮之疾；如有紅赤之氣一點或一縷，皆主火災回祿之厄；如有黑慘之氣，主刑叔伯之冷退，本身亦主病疾宿病；如有躁絳之光，則主溫瘧瘟疫之溼熱症。

This section indicates that a well-proportioned and solid nose bridge is auspicious, signifying a life free from illness and a thriving family with many children. If the nose bridge is exposed with distinct bone structure, or if there are three bends above or below, it indicates harm to children and obstacles or failures. If both the bone structure is exposed and there are three bends on either side, it signifies harm to children and also suffering from serious illnesses leading to a short life. If the year and longevity area shows yellow or purple hues, it indicates safety and health, along with smooth family affairs. If it shows green, slippery, dull, or呆滞 colors, it indicates inability to digest food, leading to bloating and痞塞 diseases. If it shows green, oily, hollow, or dry colors, it indicates internal dampness rising, causing phlegm, coughing, and shortness of breath. If it shows red or crimson hues, even a small amount or a thread-like presence, it indicates a fire-related calamity. If it shows black and gloomy hues, it indicates the death of an uncle or cousin, family decline, and the person themselves may suffer from illness or a recurrence of old ailments. If it shows dry, intense, and deep red luster, it indicates suffering from warm diseases or epidemics caused by damp-heat. (Note: The original text '胀瞒' should be '胀满'.)

醫家見年壽發現各色，有病則指為胃病，其實即膽病也。原名年壽及疾厄宮，今更名曰命關，即性命關頭之義而名之也。十五、準頭原名中嶽，居五嶽之中而得名也。內屬脾臟之正繫，五行屬土，而為金氣之通過繫，即肺管之出口，金為土之子，而相生相依故也；又為腎水之應證繫，由百會入腦海，下督脈，又因金而生水也。其地位則完全屬土，故號土星。土生萬物，是為財源，此為財星之專部也。

The medical school observes various colors appearing on the year and longevity area, and when a person is ill, they generally diagnose it as a stomach disease. In reality, it is a gallbladder disease. This area is originally called the year and longevity area, also known as the disease and hardship palace. Now I rename it "Life Gate," meaning the critical point for life and death. The fifteenth area, the nose tip, was originally called "Central Mountain," named because it is located in the center of the five mountains. Internally, it corresponds to the spleen's main system, belonging to the Five Phases of earth. At the same time, it is the passage where the metal qi passes through, because this is where the lung tube exits. Metal is the son of earth, and mother and son mutually generate and depend on each other. It is also the corresponding system of the kidney water: qi enters the brain from the hundred meetings and descends along the governing vessel, and also water is generated from metal. In terms of location, it entirely belongs to earth, so it is called the "Saturn." Earth can generate and nurture all things, which is the source of wealth, so this is the specific area governed by the wealth star. In the face, to look for wealth, one should first look at this area, and the other areas are only its assistants.

其部位以豐隆圓厚，聳幹勻齊為大富特富，而連帶於貴名也。其地尖薄陷削，則財星不足而有挫折失敗，以至困窮也。故相學以土星為坐守之財庫，土主厚而藏聚也，蓋喜滋潤而惡枯燥。余每見有紅赤躁絳，主破敗失業，及損權利，而刑人丁之類，其最輕者，主痣漏酒病，及溼氣筋骨疼痛，手足拘擘也。如有青浮滑膩，主冷退失財，憂愁不遂。如有黑枯黯慘之色，均為大失敗。如有黃明紫潤之氣，主進財進祿，及有喜慶之事實也。

This area is considered a sign of great wealth and special fortune when it is full, round, thick, upright, and well-proportioned. If it is pointed, thin, concave, or frail, it indicates a lack of wealth stars, leading to setbacks and failures, eventually resulting in poverty. Therefore, in physiognomy, the Earth Star is regarded as the treasury of wealth. Earth's nature is heavy and solid, capable of storing and accumulating. It prefers moisture and fears dryness. I have often seen this area showing red, dry, deep purple, or dark colors, which indicate loss of position, damage to power, and loss of family members. Even the mildest cases may result in hemorrhoids, alcohol-related illnesses, and pain in the bones and joints caused by dampness, as well as stiffness in the hands and feet. If it shows a green, hollow, slippery, and moist color, it indicates a decline in family fortune and financial loss, accompanied by worry and unfulfilled affairs. If it shows black, dry, dark, and dull colors, it is a sign of major failure. If it shows yellow, bright, and purple tones, it indicates gaining wealth and official rank, along with real happiness and good news. (Note: The original text mistakenly writes 'zhi lou' instead of 'zhi lou', and 'gou bie' instead of 'gou lian'.)

如有紅赤氣色發現，反進財源而大發達，其人必死，蓋俗謂為棺財是也。故俗云火燒中堂，家破人亡，其義者何？按脾為陽土，以黃明為本位之正色；赤者火也，火為土之母，余考數學，皆以生我者死為定法，故土位現紅赤色，為不祥之氣色也。今更名曰寶闕，因財庫之義而名之也。

If a red or reddish color appears here, wealth will come in abundance and suddenly increase, but the person is certain to die—this is commonly called "casket wealth." Therefore, there is a saying in the folk: "Fire burns the hall, family breaks and people perish." What is the reason behind this? The spleen belongs to the yang earth, and its proper color is yellow and bright. Red belongs to fire, and fire is the mother of earth. I have studied the methods of divination, and they all follow the principle that "what generates me is death." Therefore, if a red or reddish color appears on the earth position, it is an ominous sign. Now I have changed the name to "Baoque," meaning treasure store. This shows that judging wealth through color cannot only look at the amount of income, but also consider whether the color is in harmony or conflict with the inherent energy of the position.

十六、兩鼻孔原名蘭臺廷尉，又名井灶，內屬膈膜之連帶繫，亦為膈膜之相通繫。膈膜者，障蔽邪穢之濁氣，保輔其通上利下之部位，醫學配之為胃腑，似為不宜。余考醫學有云：凡人之氣息，先天資生於腎而始於水也，後天資生於胃而始於士也，乃重要部位，何得在兩側之不關緊要之部耶？按相法以蘭臺為偏浮財、遊戲財之例，以廷尉為交際財、潛伏財之例，雖屬財庫，尚非正當範圍也。故人有不正之思想行為、不良之飲食異味，則蘭臺廷尉有黑塵細點凝滯也。

The sixteenth point states that the two nostrils are originally called 「Lantai」 and 「Tingwei」, also known as 「Jingzao」. Internally, they correspond to the diaphragm and its connected system, as well as the system through which the diaphragm communicates. The function of the diaphragm is to block foul and turbid air and to protect the passage that connects above and below. However, physicians associate it with the stomach, which seems inappropriate. I have examined medical texts which say that human breath is generated by the kidney in theEarlier Heaven (Earlier Heaven), originating from water; and by the stomach in theLater Heaven (Later Heaven), originating from earth. Since these are such important areas, how could they correspond to the sides of the nose, which are of little importance? According to physiognomy, 「Lantai」 governs biased wealth, floating wealth, and wealth obtained through amusement; 「Tingwei」 governs wealth from social interactions and wealth accumulated secretly. Although they are also considered treasure repositories, they are not within the proper scope. Therefore, if a person harbors improper thoughts or engages in improper actions, or consumes unhealthy and strange foods, 「Lantai」 and 「Tingwei」 will show black dust-like fine spots that remain stagnant. (Note: The original text says 「shiyi」, which should be 「tudi」.) This point is most important to note: if there is any deviation in one's heart or diet, it will first manifest as marks on the sides of the nostrils.

其地以豐厚勻收為吉，而財星入庫，可守而享受也；如薄削洩露，則財星虛浮，不可守而落空也。如有紋直破出準頭，主挫折失敗，而有危險之厄；如左紋破而右不破，主驚險損失，而不至己身，其重者不過受傷有殘痕耳；如右紋破而左不破，主驚恐而有小損失，則更輕一層而應之，其重者不過內無輔助、外有遺患耳。

This area is considered auspicious if it is thick and well-proportioned, indicating that the wealth star has entered the treasury, thus being able to hold on to wealth and enjoy it. If it is thin and the energy leaks out, the wealth star is floating and not solid, leading to inability to hold on and eventually falling into emptiness. If there are straight lines breaking out towards the nose, it indicates encountering obstacles and failure, along with potential dangers. If only the left side has such a mark breaking out while the right side does not, it suggests experiencing danger and some loss, but not serious enough to harm oneself, with the worst case being some injury leaving a mark. If only the right side has such a mark breaking out while the left side does not, it indicates experiencing fear and minor loss, which is lighter than the previous case, with the worst case being lack of support from within the family and some lingering problems outside.

此地有黃明紫潤之色，主進偏浮財、交際財，以及合而有利益。如有青浮膩滑，主遺累損失，牽制無功，略無效。如有紅黑赤黯之色，皆主損失，及義不容辭六親之患。原名蘭臺廷尉，今更名曰寶屏，一為倉庫之意，一為保障之義而名之也。

If this area shows a yellow and bright purple color, it indicates gaining unexpected wealth, floating wealth, and profits from social interactions, and also benefiting from partnerships. If it shows a green, hollow, slippery, and greasy color, it suggests being dragged down by others, suffering losses, being restricted everywhere, and wasting effort, with no success in plans. If it shows red, black, crimson, or dark colors, it indicates losses and also encountering troubles that one cannot avoid from the Six Relations. This place was originally named LanTai TingWei, but now I have renamed it "BaoPing": one meaning refers to a warehouse, and the other refers to protection.

十七、兩顴骨原名國印，又名東西嶽，內屬三焦之連帶繫。古人則謂三焦有名無質，不過分上中下之義耳。果如此說，何不謂上段中段下段，又何得以三焦名之耶？余考新法及解剖學，謂臟腑中有連網油一物，上補正氣之不足，下逐濁穢之有餘，其關係之重要，與古人之論三焦相等，大體三焦即連網油之別名，唐宗海證實為三焦也，而在大小腸之上，曲折以掩護各臟也。

The seventeenth point: the original name of the two cheekbones is "Guo Yin," also called "Dong Yue" and "Xi Yue," and they are associated with the San Jiao in the internal system. Ancients said that San Jiao is a name without a real entity, meaning only the division into upper, middle, and lower sections. If that is truly the case, why not simply call them upper, middle, and lower sections, and why use the term "San Jiao" at all? I have studied Western medicine and anatomy, which mention a substance called "lian wang you" between the internal organs. This substance ascends to replenish the deficiency of vital energy and descends to eliminate excess impurities. Its importance is exactly equivalent to what the ancients said about San Jiao. In general, San Jiao is another name for lian wang you, as confirmed by Tang Zonghai. It is located above the large and small intestines, winding and twisting to protect each internal organ. Since San Jiao now has a tangible entity, the statement that the two cheekbones correspond with San Jiao is no longer empty talk.

其地位以高聳上插為權重，而貴名之事業非常，即國家之屏藩也；以抵小陷弱，主平常而不貴，其才智能為皆不足也。如隆大而地位不近目尾，此為假權，多應優伶界中人也；如淚堂下插而破顴骨，主患神經病而減智識。此地如有黃紫明潤之氣色，主進權祿而升遷，獲功進職也；如有青浮滑膩之氣色，主謪貶去權，憂愁驚恐，常人亦主障礙損失，冷退破財。

This area is considered important when it is high and prominent, pointing upward, indicating a person with a distinguished reputation and remarkable achievements, serving as a national defense. If it is low, small, sunken, and weak, it suggests an ordinary life without high status, with insufficient talent and ability. If the cheekbone is high and prominent but not close to the eye corner, it is called 'false prominence,' often seen in performers. If there is a line in the tear area extending downward and breaking through the cheekbone, it indicates a risk of neurological illness and reduced intelligence. If this area shows bright and smooth yellow or purple coloration, it signifies gaining power and promotion, achieving success and advancement. If it shows pale, floating, and slippery green coloration, it suggests being demoted, losing authority, inner anxiety and fear, and for common people, encountering obstacles, family decline, and financial loss. (Note: The original text says '以抵小陷弱,' where '抵' should be read as '低.')

如有黑赤紅滯之氣色，主危險死亡，牢獄枷鎖，輕亦主孝服刑傷，大破敗之驚恐也。如紅絳浮光，則為酒溼痣漏之病；如紅豔浮光，則為情慾勞傷之疾。原名國印，今更名曰屏藩，即為國家屏藩重鎮而名之也。

If dark, red, or crimson colors appear and are dull and stagnant in this area, it indicates encountering danger and possibly death, or suffering from imprisonment and punishment; even if the condition is less severe, it may still mean mourning, injury, or great loss leading to fear. If red and bright with a glowing surface appear, it indicates a hemorrhoid caused by excessive drinking; if red and bright with a glowing surface appears, it indicates illness from excessive sexual activity and overexertion of the body. This area was originally called "National Seal," but now I have renamed it "Screen and Fortress," taking its meaning as a key defensive barrier of the country. (Note: The original text says "zhi lou," which should be "zhi lou.")

十八、聽宮之後有突肉高起，是為命門，內屬大腎之正繫，醫家則為頰車穴，又為聽宮穴。余考此部，為先天之正脈，即人之氣息脈絡，資生於腎也，故數學起推以坎卦，天一生水故也。余考命門不起者，必死於十二歲以前，萬無能過童年而成立；古人謂三十而立，如命門稍起者，必死於三十六歲以前，萬無能過眼。凡享壽能至六十以上，或享大壽，其命門必高起長突，高過耳欄也，余屢試之皆不妄。

At the eighteenth point, behind the Tinggong acupoint there is a prominent lump of flesh, which is called the "Mingmen." Internally, it corresponds to the main channel of the large kidney. Physicians refer to this point as Jiache, also known as Tinggong. I have examined this area and found it to be the central channel of the Earlier Heaven, which is the source of a person's vital energy and meridians, entirely nourished by the kidney. Therefore, in divination calculations, the count always begins with the Kan hexagram, representing the concept of "Heaven produces water." I have also examined further: those whose Mingmen is completely flat will certainly die before the age of twelve, and there is no possibility of surviving childhood. Ancient sayings state that one establishes oneself at thirty; those whose Mingmen is only slightly raised will certainly die before the age of thirty-six, and there is no way to pass this stage. Those who live to be over sixty, or even live a long life, must have their Mingmen prominently raised, long and prominent, higher than the ear canal. I have repeatedly verified this, and it is always true. (Note: The original text says "wan wu neng guo yan," where "yan" is likely a mistake for "xian.")

故命門現黑滯如溼地之灰者，雖不病之人，亦主暴病而死；久病者，則為死期至，蓋腎氣已絕故也。此地有動脈可，其脈停而不動，其人不死，蓋腎脈已盡故也；其內下陷者不死，蓋腎竅閉塞，腎絡脫絕故也。如有紅赤滑膩各色，則為流連之病厄，關於腎火上浮、腎水上泛、腎脈虧損、腎絡凝滯之等類。如有青而浮光，主有憂愁不遂、情慾相思之疾厄。如有黃紫明潤之氣色，則身體強健，精神充足，而無病苦也。今依原名命門，即性命關鍵之義也。

Therefore, if the color at the命门 appears black and stagnant, like the gray of wet earth, even a person who is healthy will be doomed to sudden illness and death. For someone who is already sick and shows this color, it means death is near, because the kidney energy has already ceased. It is good if one can feel the pulse at this place beating; if the pulse stops and does not beat, the person will not survive, because the kidney pulse has completely ended. If this area sinks inward, the person will also not survive, because the kidney orifice is blocked and the kidney meridian has been severed. If this area shows red, glossy, and smooth colors, it indicates a lingering illness, due to kidney fire rising, kidney water rising, kidney pulse deficiency, and kidney meridian stagnation. If it shows a green color with a floating sheen, it indicates illness caused by unfulfilled worries or emotional desires. If it shows a yellowish purple and bright color, the person is strong and healthy, with abundant spirit and no illness or pain. This area still retains the original name 「命门」, referring to the key of life and death. (Note: The original text says 「其人不死」「其内下陷者不死」, but the two 「不」 characters are likely additions; according to the context, they should be 「必死」.)

十九、耳珠原名耳輪，又號智珠，內屬腎絡連脊之連帶繫，即醫書之由大椎而下，為第十四節背脊之陽關穴，君相二火之出脈是也。其地以大而圓厚如珠者為佳，主聰明而智慧，慈良而厚祿；以圓珠者為貴，以貼肉者為富。其地如短促薄小，皆為初年不吉，愚拙而少祿也。此地如有紋沖破，主刑弟兄姊妹於十四歲以前。如有黑病，主聰明異常，但多水驚之災。耳珠朝口者主貴，而享百世之盛名，甘羅與太公均有此格也，其發達之早遲，則又以各部參考為定論。故麻衣有明珠朝海、食祿萬鍾之句也。

The nineteenth feature is the earlobe, originally called the "ear wheel," also known as the "wisdom pearl." Internally, it is connected to the kidney meridian and the spinal column, corresponding to the Yangguan acupoint on the spine, which is the point where the king fire and minister fire meridians emerge. A large, round, and thick earlobe resembling a pearl is considered auspicious, indicating intelligence, wisdom, a kind heart, and a prosperous life. An earlobe that is round like a hanging pearl signifies nobility, while one that is close to the cheek indicates wealth. If the earlobe is short, thin, and small, it suggests misfortune in early years, along with dullness and lack of official rank. If there are markings or lines crossing the earlobe, it indicates conflict with siblings before the age of fourteen. If there is a black mole on the earlobe, it suggests extraordinary intelligence, but also a tendency to suffer from troubles related to water. An earlobe that faces the mouth signifies nobility and the ability to enjoy lasting fame; Gan Luo and Jiang Taigong both had this configuration. Whether success comes early or late still needs to be determined by other features. Therefore, Master Hemp-Robe said, "The pearl faces the sea, and one enjoys a hundred thousand measures of grain." (Note: The original text says "if there is a black disease," where "disease" should be read as "mole.") The ear is the external manifestation of the kidney, so when examining the ear, one should first look at its thickness, thinness, roundness, and lack of completeness.

故厚圓如珠者，主多才善辯，天姿英敏，而有慧根，衣祿豐足，而為貴裔；圓墜而直下者，主明敏而偏傲，任性恃才；薄削者，愚而無記憶力；方輪者，厚而無機心。如有赤黑慘黯之色，均主沉痾宿疾；如耳輪乾枯者，其人將死，腎繫不通也。其地以黃明紅活之色，為正氣之強健也。原名耳輪，今更名曰明珠，即腎繫之靈根關係，而尊貴以名之也。

Therefore, those with thick and round earlobes resembling pearls are usually talented and skilled in debate, naturally intelligent and endowed with wisdom, have sufficient food and clothing, and are mostly from noble families. Those with round and straight earlobes are intelligent but tend to be proud,任性 and self-reliant on their talents. Those with thin and sharp earlobes are dull and have poor memory. Those with square earlobes are honest and lack cunning. If the earlobe shows red, black, dark or gloomy colors, it indicates a serious illness that is chronic and difficult to cure. If the earlobe is dry and withered, the person is likely to die soon, as the kidney system has already become blocked. It is good to see yellow, bright or red colors here, which indicate strong vital energy. Originally called the earlobe, I now rename it 'Pearl' because it relates to the kidney system, the vital root, and thus use a respectful term for it.

二十、人中原名溝洫之地，通達四瀆之區，是為交通之官，內屬胃腑之正繫。故醫學云：胃為倉廩之官，停聚之所，承上通下之部位，非人中別無重要部位相合。余考醫學，有以蘭臺廷尉而屬胃絡，又有以法令而屬胃絡，此二者均不合法，亦不合理。按人之後天形質，資生於胃土，其脈絡亦發於胃腑也。故人之將死，其人中必縮短，或青黑黯滯之氣色也，蓋後天胃土之脈氣已脫絕，其人無救，是為鐵證也。

The twenty-first section states that "Ren Zhong" originally refers to a name of a ditch, chosen for its meaning of connecting to the four great rivers, and it is regarded as the official in charge of transportation. Within the body, it corresponds to the stomach's main system. Therefore, medical texts say that the stomach is the official of storage, a place where things are gathered and retained, receiving from above and conveying to below. In terms of facial features, there is no other area that matches "Ren Zhong" as well. I have examined the views of medical experts, some of whom associate "Lan Tai" and "Ting Wei" with the stomach meridian, while others associate "Fa Ling" with the stomach meridian. These two interpretations are both inconsistent with established principles and reason. One must understand that the later heaven's physical form relies on the stomach's earth element for nourishment, and the meridian of the stomach originates from the stomach腑. Therefore, when a person is about to die, "Ren Zhong" will necessarily shorten, or show a dark, bluish-black, dull complexion — this indicates that the earth element's meridian from the stomach has already become severed, and the person is beyond salvation. This is the conclusive evidence that "Ren Zhong" corresponds to the stomach腑.

故其部位關係子女，又關係壽數。如其地深洫而長，主多子女而有壽徵也；如上窄下寬者，先得女星成立，而後得子星也；如下窄上寬者，主先得子星成立，而後得女星也；如有直紋主刑子，如有橫紋主克女，如有十字紋主刑剋子女而孤絕也。如人中平滿，溝洫不通，主刑子女；如人中短促上掀，主不壽而多是非。

Therefore, this area relates both to children and to longevity. If the groove in the philtrum is deep and long, it indicates many children and a long life; if it is narrow at the top and wide at the bottom, it suggests first having a daughter and then a son; if it is narrow at the bottom and wide at the top, it suggests first having a son and then a daughter; if there is a straight line in the philtrum, it indicates harm to sons; if there is a horizontal line, it indicates harm to daughters; if there is a cross-shaped mark, it indicates harm to both children, leading to being childless and isolated. If the philtrum is flat and full with no groove, it indicates harm to children; if the philtrum is short and upwardly curved, it indicates a short lifespan and many troubles. In summary, this groove is valuable when it is deep and unobstructed. If it is unobstructed, children will be numerous and longevity will be long; if it is blocked, both children and longevity will be harmed.

其地以黃明紫潤，為胃氣強健而無病苦。如有青浮滑膩之氣色，主氣痛病，以及土不制水，而上泛為痰飲也，女子則為月經之痛疾、崩帶之症瑕也。如有赤紅之氣色，主瘟熱之病。如有黯暗枯慘之氣色，主死亡之病，胃氣絕脫，而谷氣已盡也。原名人中，今更名曰寶倉，即寶貴之倉廩而名之也。

This area should show a yellowish bright and purplish lustrous color, indicating strong stomach qi and no illness or pain in the body. If it appears green, pale, slippery, and greasy, it indicates pain due to qi stagnation, as well as the spleen failing to control dampness, leading to water rising and forming phlegm and drink. In women, this may indicate painful menstruation, or conditions such as metrorrhagia, leukorrhea, and abdominal masses. If it appears red, it indicates an epidemic feverish illness. If it appears dark, dull, and withered, it indicates a serious illness of the life force—this is due to the stomach qi being completely depleted and the essence of food and grains having been exhausted. This area was originally called the 'human middle,' but now I have renamed it 'Bao Cang,' meaning a precious granary, as it signifies the storage of vital energy. (Note: The original text says 'zhengxia,' which should be 'zhengjia.')

廿一、口為水星，而有上下唇之別，內屬丹田之正繫，亦屬丹田之連帶繫，而屬臍口之通過繫也。上唇則為氣海之外表，下唇則為血海之外表。余考人有病疾，每現於兩唇之上。故男子有通稱氣海之說，關乎人之真氣，即天一生水之義，每有氣弱上下不交、呃逆上噎，則其唇必慘黯不鮮也；女子有通稱血海之說，關乎其血輪，即地六成之義也，每有血弱凝滯疼痛、疤塊症瑕，則其唇必白枯不華，而無生育及不壽也。故女界短片胭脂塗唇，蓋表示血輪充足無病，而有生育也。

In the twenty-first section, it is said that the "water star" is divided into upper lip and lower lip. Internally, it is connected to the Dantian's main system, as well as its associated system, and also the passage system through the navel. The upper lip is the external manifestation of the Qi Hai, while the lower lip is the external manifestation of the Xue Hai. In my examination of bodily illness, I often find symptoms first appearing on both lips. In men, it is commonly referred to as Qi Hai, relating to the true Qi of the body, which corresponds to the meaning of "Heaven produces water" (tian yi sheng shui). Those with Qi deficiency, where upper and lower Qi cannot meet, often experience hiccups and obstruction, and their lips will appear pale, dark, and dull rather than bright and moist. In women, it is commonly referred to as Xue Hai, relating to the circulation of blood, which corresponds to the meaning of "Earth produces six" (di liu cheng zhi). Those with blood deficiency and stagnation of Qi and blood causing pain and internal masses will have pale, dry, and dull lips, lacking luster, and will also have difficulty in childbirth and shorter lifespan. Therefore, among women, it is customary to apply a small piece of rouge on the lips, which signifies the sufficiency and health of blood circulation, indicating the ability to bear children. This shows that observing the lips is not only about their shape, but the color of the lips is fundamental.

其地以厚勻闊收，為享受厚祿而貴名也。如成口字形，或角弓形，或仰月形，或一字形，皆主大貴。如薄尖不勻不收，主勞碌而衣食不足；如兩角下反，主凶危死亡也。如上唇薄削有紋，或曲痕，主胃病之噎疾、脹瞞之哽病；下唇薄削有紋，或曲痕，主腎病之腰痛、陽萎之痰飲。以此二者考之，則上屬胃之連帶，下屬腎之連帶，而為鐵證也。醫家則有屬脾屬心之說，皆不知根據何種之法也。故以唇紅如塗昧者為吉，其人祿厚而有壽也。原名水星，今更名曰北海，即以其地居北如海而名之也。

This area should be thick, even, broad, and with the corners of the mouth drawn in, indicating a person who will enjoy a high official position and a noble reputation. If the mouth shape is like a square, a bow, an upturned crescent, or a straight line, it signifies great fortune. If the lips are thin, pointed, uneven, and not drawn in, it suggests a life of toil and lack of sufficient food and clothing. If both corners of the mouth point downward, it indicates danger and possible death. If the upper lip is thin, has markings, or has curved lines, it indicates illness of the stomach, such as obstruction, bloating, and difficulty in swallowing. If the lower lip is thin, has markings, or has curved lines, it indicates kidney disease, such as lower back pain, impotence, and phlegm accumulation. From these two points, the upper lip is connected to the stomach and the lower lip to the kidney, which serves as confirmation. However, some medical practitioners say that the lips belong to the spleen and the heart, and it is unclear which method they are following. Therefore, if the lips are red and glossy, like they have been painted red, it is a good omen, indicating a person who will have a generous salary and a long life. This area was originally called the Water Star, but I have renamed it "North Sea" because it is located to the north of the face and its shape resembles a sea. (Note: The original text says "tu mian" which should be "tu zhu" and "zhang man" which should be "zhang man".)

廿二、兩口角為食祿二倉，相法之原名也，內屬大小腸之應證繫：左為大腸之正部，右為小腸之正部。其地屬水，如長江之下流而入海。余考各部現黃明之氣皆吉，獨兩口角有黃明之氣色不吉，而反主沉痾之久病，或主臨時之時疾。如黃氣浮枯者，其病災尤重也。但於春夏秋三時，雖病不危；惟於冬令現黃氣浮枯，其人必死亡。按兩口角屬水，冬令亦為水令，黃色屬土，黃而浮枯，則為不正之土，土能克水，其克部位，已為不吉而病災矣，又克時令，故為死亡之厄。

In the twenty-second section, the two corners of the mouth are called 「food warehouse」 and 「grain warehouse」, which are original terms in the art of physiognomy. Internally, these correspond to the large intestine and small intestine. The left corner corresponds to the position of the large intestine, and the right corner corresponds to the small intestine. This area belongs to the element of water, just like the lower reaches of the Yangtze River flowing into the sea. When I examine various parts of the face, the appearance of yellow and bright qi is considered a good omen. However, the appearance of yellow and bright color in the two corners of the mouth is actually an ill omen, indicating a serious illness that is difficult to cure or a sudden infectious disease. If the yellow qi is floating and dry, the illness will be even more severe. However, during spring, summer, and autumn, although illness may occur, it is not life-threatening. Only when this floating and dry yellow qi appears in winter does it indicate certain death. The reason is that the two corners of the mouth belong to the element of water, and winter also belongs to the element of water. The yellow color belongs to the element of earth. If the yellow color is floating and dry, it represents an improper earth element. Earth can control water, and when it controls this area, it becomes an ill omen and leads to illness and misfortune. Moreover, when it controls the current season, two layers of mutual control occur together, resulting in a fatal calamity. This is the only part in the entire book where yellow and bright color is considered an ill omen. Scholars must remember this carefully.

凡溫熱之病，大小便閉塞，兩口角必焦爛脫皮，此為大小腸之鐵證。又口角有黑黯赤紅之氣色，主疾厄腸癱，及脫肛之例；如無此病者，主水上之驚災也。此為大小腸鐵證之二。原名食祿二倉，今從舊名命符也。

All those who suffer from feverish heat diseases with obstruction in urination and defecation will certainly have their corners of the mouth scorched and peeling, which is the first definite sign indicating the connection between the mouth corners and the large and small intestines. Additionally, if the mouth corners show dark black or bright red discoloration, it indicates a disease such as intestinal paralysis or rectal prolapse. If there are no such diseases on the body, it suggests that the person has suffered a shock or calamity related to water. This is the second definite sign. The original name was 'food warehouse' and 'grain warehouse,' but it is still commonly referred to as 'life symbol' today.

廿三、承漿在口之下，有陷處生鬚之地，內屬膀胱之通過繫，而女子則屬子宮之應證繫。按承者，承上之義也；漿者，濁水之義也。水之濁者，當然沉下，故為膀胱之不宜矣。凡男子則為膀胱，女子則為子宮。此地以豐平拱突為吉，主晚年有厚福，子孫有發達，其部位接近地庫故也；此地坑陷削薄，則主晚年衣祿不足，子孫平常。如其紋痕平過，則無水上之驚恐；如其紋痕下反，則需多水上之驚災。

The twenty-third point, "Chengjiang," is located below the mouth, in the concave area where facial hair grows. In men, it corresponds to the urinary bladder meridian; in women, it corresponds to the uterine meridian. "Cheng" means to receive or carry on from above, and "jiang" refers to turbid water. Since turbid water naturally sinks downward, it is appropriate for the urinary bladder. In general, in men it corresponds to the urinary bladder, and in women to the uterus. This area is considered auspicious if it is full, flat, and slightly raised, indicating abundant blessings in old age and prosperity of descendants, as it is adjacent to the "Di Ku" (earth storehouse). If it is sunken and thin, it indicates insufficient sustenance in old age and ordinary descendants. If the markings here run horizontally and level, there will be no fear of water-related disasters; but if they slope downward, there will be more water-related calamities. Since this area relates to both old age blessings and water-related dangers, one must distinguish whether the question is about old age fortune or about sailing.

余考承漿無鬚之人，則陽物之腎囊，其毛必稀而柔，一為不樹，此為內屬膀胱之鐵證第一。余考人患花柳瘍痗等毒之病，及魚口白濁之淋症，其承漿必現赤黑之氣斑如朵云，或為各色之雜花，如朵云，此為內屬膀胱之鐵證第二。

I examined those who do not have facial hair at the Chengjiang area, and found that their lower abdomen's scrotal hair is necessarily sparse and soft, sometimes entirely absent; this is the first conclusive evidence that Chengjiang is internally connected to the bladder. I also examined those suffering from diseases such as syphilis and other venereal sores, as well as conditions like Hengxian and white turbid discharge, and found that their Chengjiang area always shows red-black spots, resembling clouds, or spots of mixed colors like falling flowers, also in the shape of clouds; this is the second conclusive evidence that Chengjiang is internally connected to the bladder.

此地如有黃明紫潤之氣色，則利船行，而無水驚之災；如有黑慘之氣色，主船行落水而死亡，或為酒醉而暴死；如有黯滯浮膩之氣色，主水驚而不至危，或為船行之損失，或為邪行之疾厄，或為子女之災疾，或為子女之遺累。又因其人才智事實，而斷之可也。原名承漿，今更名曰生化關，因其為腎水膀胱之義，而屬子女之部以名之也。

If a person shows a yellow and bright purple coloration here, it is favorable for boat travel and there will be no danger of water accidents. If instead, a dark and gloomy coloration appears, it indicates a risk of drowning while on the water or dying suddenly from drunkenness. If the coloration is dull, sluggish, and heavy, it suggests being startled on the water but not necessarily life-threatening, or damage to goods while traveling by boat, or illness due to improper behavior, or illness and misfortune affecting the children, or being burdened by the children. When making a judgment, one should also consider the person's intelligence and the current actual situation. This point was originally called Chengjiang, but I have now renamed it 'Shenghua Guan,' because it takes the meaning of the kidney and bladder, and also belongs to the area associated with children. The term 'Shenghua' encompasses both of these meanings.

廿四、兩腮方突之處，原名奴僕宮，相學又名曰腮頤之部，內屬穀道肛門之應證繫，為奴僕下人之專部，故前章有下府，即下人之輔助也，為各部之最下點。此地以方突敦厚為吉，應得忠之奴僕為用；如削陷而弱，即得奸狡之奴僕，以相欺詐也。如有黃明紫潤之氣色，主奴僕下人有功，其操作盡職；如有青浮滑膩之氣色，則主奴僕下人不忠不動，而不可用也；如有紅赤躁絳之氣色，主奴僕官訟是非，輕者主脫肛便血之疾；如有黑黯慘色，主奴僕橫禍凶死，以及奴僕拐騙私逃走失，或死牛馬六畜之例。余考患花柳病之最重者，腮骨先陷，鼻樑後斷，此為穀道之鐵證，於醫學相學均有補益，茲特錄之。原名奴僕宮，今更名曰濁關，以其部位最低下而名之也。

The twenty-fourth area, located at the square and prominent part of the cheeks, is originally called "Slave Palace," also known in physiognomy as "Cheek Pit." Internally, it corresponds to the area of the anal canal, and it specifically governs the servants and laborers. Therefore, in previous chapters it is referred to as "Lower Office," meaning the assistance provided by servants. It is also the lowest point among all facial areas. This area is considered auspicious if it is square, prominent, solid, and thick; such a person will have loyal and reliable servants. If it is thin, sunken, and frail, the servants will be dishonest and may even deceive the owner. If this area shows a bright yellow or purple luster, it indicates that the servants are diligent and perform their duties well. If it shows a greenish, floating, and slippery color, it suggests that the servants are unfaithful and unwilling to work, making them unfit for service. If it shows a red or deep crimson, dry, and hot color, it indicates that the servants may cause legal troubles or disputes, and even minor issues may manifest as conditions like rectal bleeding. If it shows a dark, dull, and gloomy color, it suggests that the servants may suffer sudden misfortunes or death, or they may deceive, flee, or disappear, and there are also cases of death among livestock. I have observed that those most severely affected by syphilis first show a collapse of the cheekbones, followed by a broken nose bridge. This is a clear evidence of the internal correspondence between the cheeks and the anal area. This point is beneficial for both medicine and physiognomy, so I specially record it here. Originally called "Slave Palace," I now rename it "Turbid Gate," because it is the lowest point on the face, from which impurities are expelled.

公篤曰：上列二十四部位，繫餘歷年經驗，又經多書考證，以及事實應驗不妄，方選取錄之。按此二十四部，有從古人之晝選出而加註明者，有出新學之書摘錄而考究以證實者。故分其正當之總繫，或為連帶繫；又分其兩經之應繫，或為通過繫。其中有利害關係，同氣相應，異脈相通，是為分經別絡之重要點。

Chen Gongdu said: The twenty-four parts listed above are based on my personal experience over the years, verified by many books, and have been repeatedly confirmed to be accurate in actual cases. Only then did I select and record them. Some of these twenty-four parts were extracted from ancient diagrams and added with explanations, while others were taken from new books and verified by me. Therefore, I have classified each part into its proper main system or connected system, and further divided them into those that are related through two meridians or those that are connected through passage. There is a principle of mutual benefit and harm here: the same kind of qi can respond to each other, and different meridians can also communicate with each other. This is the most important aspect of distinguishing between meridians and collateral channels. (Note: The original text says 'ancient man's day', but 'day' should be 'book'.)

故醫家第一注重望字，次則注重聞字，蓋望其氣色，如其病之輕重；察其部位，如其病之臟俯。於相學固為正當之要法，於醫學亦不無小補也。其部位之名稱，與古部位不同者十之七，有合古部位者十之三，非敢菲薄前人，蓋餘晝在求事實應徵，不在虛浮表面，以合其意義而更改之耳。

Therefore, in diagnosing illnesses, physicians first value the "observation" (望), and only then consider the "auscultation and olfaction" (闻). By observing a patient's complexion, they can know the severity of the illness; by examining the location, they can determine which organ is affected. This method is certainly appropriate for physiognomy, and also of some use in medicine. The names of the body parts I have established differ from those of the ancients in about seven-tenths of the cases, and agree with them in about three-tenths. This is not because I dare to look down upon the ancients, but because I am determined to seek actual verification rather than merely conforming to superficial names. Therefore, I have revised the names according to the actual meanings of each part. (Note: In the original text, the words "如其病之轻重" and "如其病之脏俯" should both be "知其病之轻重" and "知其病之脏腑," respectively. Also, "余昼在求" should be "余意在求.")

公篤曰：上列部位，為余考正而命名，分經別絡，以證實某輕重關係。再分其氣色，自然明白其事實。又因其人程度如何，身分如何，強弱虛實又如何，而判斷其吉凶之輕重，以及其利益大小，其損失大小，此為合法之活法也。餘據醫學數學丹經，合併而摘錄之。

Chen Gongdu said: The various parts listed in the diagram above are all newly examined and corrected by me, and given new names. When naming, they are divided according to meridian regions and branch channels, to verify whether the matters associated with a particular location are light or heavy. Once the locations are clearly defined, then one can further discern the "color and appearance" that appears on that part of the body. In this way, the actual circumstances that the person is currently facing will become clear. In addition, one must also consider the person's level of attainment, social status, and the strength or weakness of their constitution. Only with this information can one determine the degree of good or bad fortune, as well as the extent of gain or loss. This is the "living method" that conforms to rules yet adapts to individual circumstances. The following is my compilation based on the teachings of medicine, mathematics, and alchemy.

其青色為肝，赤色為心，白色為肺，黃色為脾，黑色為腎，此為五色之合五臟大關係也。又云肝屬筋絡，心屬血脈，肺屬皮毛，脾屬肉腠，腎屬骨髓，此五臟之分類而生化也。又云筋絡屬肝木，血脈屬心火，皮毛屬肺金，肉腠屬脾土，骨髓屬腎水，此五臟之合五行氣化也。

The color blue on the face corresponds to the liver, red to the heart, white to the lungs, yellow to the spleen, and black to the kidneys. This is the general relationship between the five colors and the five internal organs. It is also said that the liver governs tendons and sinews, the heart governs blood vessels, the lungs govern skin and hair, the spleen governs muscles and flesh, and the kidneys govern bones and marrow. This is how the five internal organs each oversee a particular physical structure, continuously generating and transforming. It is also said that tendons and sinews belong to the wood element of the liver, blood vessels to the fire element of the heart, skin and hair to the metal element of the lungs, muscles and flesh to the earth element of the spleen, and bones and marrow to the water element of the kidneys. This is the principle of how the five internal organs correspond with the five elements to form the process of vital transformation.

又云肝木性直其味酸，怒氣過餘則傷之；心火性溫其味辣，喜笑過餘則傷之；肺金性堅其味辛，憂鬱過餘則傷之；脾土性厚其味甘，思慮過餘則傷之；腎水性柔其味減，恐懼過餘則傷之。此五臟之配五性，合五行之變五傷，而為自然之至理也。

It is also said: "The liver, which belongs to wood, has a nature that is straight and strong; its corresponding taste is sour. Excessive anger harms it. The heart, which belongs to fire, has a warm and hot nature; its corresponding taste is spicy. Excessive laughter harms it. The lung, which belongs to metal, has a firm and vigorous nature; its corresponding taste is pungent. Excessive worry harms it. The spleen, which belongs to earth, has a thick and solid nature; its corresponding taste is sweet. Excessive thinking harms it. The kidney, which belongs to water, has a gentle and compliant nature; its corresponding taste was originally 'reduce' but is actually a mistake for 'salty'. Excessive fear harms it." This is the matching of the five organs with five natures, and also aligning with the Five Phases to produce five kinds of injuries, which is a natural truth.

余考青色為春令之正色。其青而明潤，如翠雀之羽毛，此為青之正色，雖在重病時間，亦無妨礙，而不至危也。如其青而沾膩，似秋草之露滋，此為青之不正色，雖不病亦病，而久病必死，此肝氣已脫而將絕故也。

I have studied this: the color green is the proper color of spring. Green that is bright and moist, like the brilliant feathers of a green bird, is the proper green. Even if a person is in a serious illness, this does not cause danger to life. However, if the green is sticky, like the dew on autumn grass that seems moist but is actually stagnant, this is an improper green. It appears healthy but actually indicates illness. Those who are long-term sick and see this color are certain to die, because the "liver qi" has already been lost and is about to be cut off.

黃色為土令之正色，四時各占一月，即三六九全月屬土。黃而潤澤，如螃蟹之腹玄者，此為黃之正色，雖在久病時間，亦無妨礙，而不至危也。如黃而黯滯，似枳實之枯凝，此為黃之不正色，雖不痛亦病，而久病必危，此脾脈已脫而將絕故也。

Yellow is the true color of earth, and earth is in charge during the last month of each season. The text mentions the months of March, June, and September as the months of earth. If yellow is moist and lustrous, like the shell of a crab, this is the true yellow color, and even for someone who is seriously ill, there is no harm and no danger. However, if yellow is dull and stagnant, like the color of dried and hardened citron, this is an improper yellow color. Although there is no pain, there is actually illness. For someone who is already seriously ill, seeing this color is dangerous, because the pulse of the spleen has already been lost and is about to be cut off.

黑色為冬令之正色。其黑而明潤，如烏鴉之翎羽，此為黑之正色，雖久病不危。如其黑而慘滯，加地灰之浸溼者，此為黑之不正色，雖不痛亦病，而久病者必死，此腎氣已脫而將盡故也。自色為秋令之正色。其白而瑩潔，如美玉之寶光，此為白之正色，雖久病時間，亦無妨礙，而不至危也。其自而枯慘，如枯骨之黯淡，此為白之不正色，雖不痛亦病，而久病者必死，此肺氣已脫而將絕故也。

Black is the proper color of winter. If black is bright and moist, like the black of a crow's feather, this is the proper black color, and even for someone who is seriously ill, it is not dangerous. However, if black is dull and stagnant, like the appearance of damp earth after being soaked by water, this is an improper black color. Though there is no sensation of pain, there is actually illness. A person who has been ill for a long time seeing this color is certain to die, because the "kidney qi" has already been depleted and is about to be exhausted. The original text says "self-color is the proper color of autumn," but "self" is a mistake for "white." White is the proper color of autumn. If white is bright and pure, like the precious light of a fine jade, this is the proper white color, and even in a long illness, it does not cause harm or danger. However, if white is dry, dull, and lifeless, like the pale appearance of a dry bone, this is an improper white color. Though there is no sensation of pain, there is actually illness. A person who has been ill for a long time seeing this color is certain to die, because the "lung qi" has already been depleted and is about to be cut off.

紅色為夏令之正色。其紅而鮮明，如炭火之燃燒者，是為暴病驟發之溼熱症，或為反陽症，其愈亦速，而不至危也。如紅而赤黯，如病豬之發痧血者，雖不病亦病，久病者必死，此為紅之不正色，其心脈發洩已盡而將絕，君相之火浮出不收故也。

Red is the proper color of summer. A bright red, like burning charcoal, usually indicates a sudden onset of damp-heat illness, or a "reverse yang syndrome" where a yin condition turns to yang. Such conditions recover quickly and are not life-threatening. However, if the red is dark red, like the color of blood from a sick pig suffering from poisoning, it seems healthy but is actually diseased. Those who are chronically ill will surely die upon seeing this color. This is an improper red color, indicating that the "heart pulse" has already exhausted and is about to cease, and the "sovereign fire" and "minister fire" have risen to the exterior and cannot be contained.

按五色合五行，而應五臟之五氣也。然各部位，均能發現青黃白紅黑之氣色，可見其各種氣色，發於先天而不發於五臟也。持鑑者，當以何部位為何種五行之氣，何時令中發現何氣色，或生或克，以是其吉凶也。大體以克時令，又克部位者，為最凶；不克時令，而克部位者，次凶；克時令而不克部位者，又次凶也；其相同相生者，皆無害也，當從類推而判斷之可也。故為吉凶禍福之朕兆，不是單應病厄而已矣。

According to the five colors corresponding to the Five Phases, they are used to match the five kinds of qi emitted by the five internal organs. However, any part of the face may display the five colors: green, yellow, white, red, and black. This shows that these colors actually originate from the innate source of the Earlier Heaven, not solely from the five internal organs. Those who practice mirror divination should first determine which of the Five Phases corresponds to a particular facial area, then observe which color appears during a specific season. They should then determine whether the relationship between the color and the season is one of mutual generation or mutual control, and use this to judge fortune or misfortune. The general rule is: if a color both controls the current season's qi and the corresponding area, it is the most ominous; if it does not control the season but does control the area, it is next; if it controls the season but not the area, it is less serious; and if the color matches or is in mutual generation with the area, it is harmless. Following this order, one can make judgments accordingly. Therefore, the colors are omens of fortune and misfortune, not only indicating illness or calamity.

余考醫書評論，拘泥者多，而無活法，又無如是之詳。此為餘增補過半，並且單論五臟，而未言及六腑也。豈心肝脾肺腎之五脈脫絕，方能死人，其胃氣絕，膽氣絕，三焦膀胱絕，大腸小腸絕，而不至死耶。此為數千年遺恨。

I have examined the discussions in traditional medical texts and found that they mostly adhere rigidly to established views without flexibility, and they do not elaborate as thoroughly as I have done above. In fact, more than half of the content here is my own addition. Moreover, old theories only discuss the five internal organs, without mentioning the six腑. Is it really true that a person dies only when the pulse energies of the heart, liver, spleen, lung, and kidney all cease, but not when the stomach energy, gallbladder energy, triple burner, bladder, large intestine, and small intestine energies cease? This has been a shared regret among physiognomists and physicians for thousands of years.

余考究十餘年，始得各項證據。及上論各氣色發於先天，各色均可死亡，但以其人之五形，屬何種，其發現之時間為何時。故云五臟六腑，均有脫絕之脈氣。茲特繪專圖，而詳言疾厄之應徵，以免混淆故也。其圖如右，其詳論附之於後，以待後之高明，評論其然欺否欺。

I have studied this matter for more than ten years, gathering all the evidence piece by piece. Adding what was mentioned earlier, all the colors of the aura originate from the Earlier Heaven, and any single color can indicate death, but it depends on which of the five forms the person belongs to, as well as the time when the color appears. Therefore, each of the five internal organs and six腑 has its own pulse that can be examined for signs of separation. For this reason, I specially drew a separate diagram, explaining the signs and omens of illness and misfortune one by one, to avoid confusion. The diagram is listed on the right, with detailed discussions attached afterward, waiting for future enlightened scholars to judge whether my statements are correct or not. The last sentence of the original text, "其然欺否欺," has two instances of the word "欺," which are actually errors for the auxiliary particle "欤."