Third Method: Full-body Measurement Scores

頭面七分，肢體三分。全身測量，以十分計算，頭面佔十分之七，由項而下全身佔十分之三。何以頭面不過十分之一，反占七分，其重要如此耶？接頭為諸陽之首，百脈聚會之源，故眼耳口鼻為五臟五形之結晶，全在乎上。故項以下之肢體雖估十分之九，而僅占三分。按手足號四肢，肢者，枝葉也，不足為材料明矣，故賤人有貴掌之說，可見大概。又人斷手斷足尚能保全生命，斷頭則無生命，某輕重懸殊亦明矣。

The third method discusses the distribution of scores for the entire body: the head and face account for seven parts, while the limbs and trunk account for three parts. Gongdu notes: the whole body is calculated as ten parts, with the head and face accounting for seven tenths, and the entire body below the neck accounting for only three tenths. Why does the head and face, which in volume only occupy one tenth, take up seven parts and be so important? Because the head is the "source of all yang," the convergence point of all meridians, and the eyes, ears, mouth, and nose are the crystallization of the five internal organs and the five phases, all located on the head. Therefore, the trunk and limbs below the neck, although they make up nine tenths of the body's volume, are only given three parts. The limbs, collectively called "limbs," are like branches and leaves, clearly not the main source of material, hence the saying "a poor person may have a valuable palm." This illustrates the point. Moreover, if a person loses a hand or a foot, they can still survive; but if the head is severed, life is lost. The difference in importance is clear.

目五分，顴一分，鼻一分，額一分，頦一分，眉口齒耳共一分。各相學家皆以目為重要點，故有問貴在目之說，主富貴貧賤、壽夭勞逸、剛柔死生，全身精神繫於此，才智愚拙之代表也，故佔十分之五。凡人無目則大事全失，雖有師曠之聰，亦不過一技而已，其重要如此，亦人立身之本也。顴為權也，鼻為財也，故各占一分。額為前澤之餘業，頦為晚之收場，故亦各占一分。其眉口齒耳亦屬輕微之部份，合而占一分。此測量之輕重，而為相法之規矩準繩也。

The fourth method discusses the allocation of points for different facial features: the eyes account for five points, the cheekbones one point, the nose one point, the forehead one point, and the chin one point. The eyebrows, mouth, teeth, and ears together account for one point. Gong Du's commentary states: all schools of physiognomy consider the eyes to be the most important feature, hence the saying "the eyes determine one's status." The eyes govern wealth and poverty, longevity and short life, toil and ease, hardness and softness, life and death. The entire body's spirit is centered here; they represent intelligence or foolishness. Therefore, the eyes alone account for five-tenths. Once a person loses their eyes, they lose everything, even if they possess the hearing of Shīkuàng, it would only be a single skill. The eyes are so important that they are the fundamental basis for a person's existence. The cheekbones govern authority, and the nose governs wealth, hence each is assigned one point. The forehead represents the legacy of ancestors, and the chin represents the conclusion of one's later years, hence each is assigned one point. The eyebrows, mouth, teeth, and ears are lighter in weight, so they are combined into one point. This is the standard for measurement, and also the rule and measure of physiognomy.

公篤曰：達摩相法有測量身面之說，此各家所無，其法雖簡單而輕重自然分明，亦達靡之精萃也。凡屬法家必有規矩準繩，而別其輕重分數。如重要點合格，其輕處雖不足，尚為富貴壽考之局也；如重要點陷弱，雖輕處美好，尚為貧賤夭弱之格也。他書皆以單獨部位為用，真偽不分，輕重不查，那裡是法家，不過言理耳，及盜虛名而已。凡業風鑑者，雖先明輕重之綱領，次查真偽之部位，方為合法。

Gong Du said: The method of Dharma Master Bodhidharma includes the measurement of the proportions of the body and face, which is unique to his school. Although this method is simple, the distinctions of light and heavy are naturally clear, and this is the essence of Bodhidharma's teachings. Any school that can be called a 'school of law' must have rules and standards to distinguish the proportions of light and heavy. If the important parts are qualified, even if the secondary parts are lacking, the pattern is still one of wealth, nobility, longevity and a good life. If the important parts are low, weak or recessed, even if the secondary parts are well formed, the pattern is still one of poverty, low status, and a short life. Other books on physiognomy only examine individual parts, without distinguishing truth from falsehood or light from heavy, so they cannot be called schools of law; they are just empty talk and a theft of reputation. Anyone engaged in physiognomy must first understand the principles of light and heavy, then examine the truth or falsehood of each part, only then can they be considered legitimate.

如來有動神，有靜神，有出神，有入神，有窮神，五神足則見如來。如來有法眼，有慧眼，有天眼，有佛眼，有肉眼，五眼齊則見如來。公篤曰：達摩繫佛家之衣缽、闡明宗教者，故開始曰如來者，即佛號之謂也。接神動為智，即賢愚之別，是為水體之機樞，故曰動神為第一，動者，動而有為也，以用其智也。神靜為信，即貧富之別，是為土體之機樞，故曰靜神為第二，靜者，靜而有守也，以用其信也。神出為仁，即貴賤之別，是為木體之機樞，故曰出神為第三，出者，出而有懷也，以用其仁也。神入為義，即壽夭之別，是為金體之機樞，故曰入神為第四，入者，入而有安也，以用其義也。神窮為體，即剛柔之別，是為火體之機樞，故曰窮神為第五，窮者，窮而有通也，以用其禮也。

The general principle says: If the Buddha has the five spirits—moving spirit, still spirit, emerging spirit, entering spirit, and penetrating spirit—all complete, then the Buddha can be seen. If the Buddha has the five eyes—divine eye, wisdom eye, heavenly eye, Buddha eye, and physical eye—all complete, then the Buddha can be seen. Master Gongdu says: Bodhidharma inherited the robe and teaching of the Buddha's family, being someone who explained religion, so he began by saying "the Tathagata," which is the name of the Buddha. Then he continued: The spirit that moves belongs to wisdom, distinguishing the wise from the foolish, which is the key of the water element, so the moving spirit is ranked first; moving means moving and being able to act, using wisdom. The spirit that is still belongs to faith, distinguishing the poor from the rich, which is the key of the earth element, so the still spirit is ranked second; still means being still and able to hold on, using faith. The spirit that emerges belongs to benevolence, distinguishing the noble from the humble, which is the key of the wood element, so the emerging spirit is ranked third; emerging means going out and having something in mind, using benevolence. The spirit that enters belongs to righteousness, distinguishing longevity from short life, which is the key of the metal element, so the entering spirit is ranked fourth; entering means receiving in and being able to stabilize, using righteousness. The spirit that penetrates belongs to propriety, distinguishing firmness from flexibility, which is the key of the fire element, so the penetrating spirit is ranked fifth; penetrating means reaching the extreme and then being able to connect, using propriety.

其神有五，內而金木水火土，外而仁義禮智信，用而為生剋制化。故各合其形而利其用，相生相化，則富貴壽考；不合其形而礙其用，相剋相制，則貧賤夭凶。故僅二十四字，包羅萬象，變化無窮。如不貫澈儒釋道三家之學說，不能明其妙用；如不明河圖洛晝術數之原理，不能合其準則。

There are five spirits: inwardly they correspond to the Five Phases of metal, wood, water, fire, and earth, and outwardly they correspond to the Five Constants of benevolence, righteousness, propriety, wisdom, and faith. When applied, they are in mutual generation, mutual control, mutual restriction, and mutual transformation. Therefore, each of the five spirits corresponds to the body and facilitates their function; when they generate and transform each other, one attains wealth, honor, longevity. However, if the five spirits do not correspond to the body and hinder their function, and they control and restrict each other, one suffers poverty, low status, short life, and misfortune. Thus, these twenty-four words encompass everything and contain infinite changes. If one cannot integrate the teachings of Confucianism, Buddhism, and Taoism, one will not comprehend its profound utility. If one does not understand the principles of the Yellow River Chart and the Luo Writing, one will not align with its standards.

又按法眼者，正也，主厚持久，耿介心平；慧眼，秀也，主聰敏多管，機巧靈通；天眼，聚也，主壽考康寧，通今博古；佛眼，慈也，主仁義為用，道德為懷；肉眼，豐也，主根基淳厚，子孫昌達。故以五神足而見如來，五眼全而見如來，是為完人之義也。此達摩之開始言神，其次言目，又其次言測量，繼則言五神五眼而列首章，其綱要全繫乎此也。

Now speaking of the five eyes: "Dharma eye" signifies correctness and uprightness, indicating a person who is sincere, enduring, upright, and with a peaceful heart; "Wisdom eye" signifies clarity and elegance, indicating intelligence and versatility, being resourceful and intelligent; "Heavenly eye" signifies gathering and concentration, indicating longevity, health, and broad knowledge of past and present; "Buddha eye" signifies kindness and compassion, indicating that one's actions are based on benevolence and righteousness, and one's mind embraces morality; "Flesh eye" signifies richness and abundance, indicating a solid foundation and flourishing descendants. Therefore, when the five spirits are complete, one can see the Buddha; when the five eyes are all present, one can see the Buddha. This refers to the concept of a "perfect person." In this chapter of Bodhidharma, first the spirits are discussed, then the eyes, followed by measurements and scores, then the five spirits and five eyes, all listed in the first chapter, which encompasses the entire book's main idea.

輔角天庭闊必榮，還要印堂明。輔角天庭闊大，即巨鰲人腦之類，伏犀骨之別號也，大而王霸，小而公侯將相，又小為州伯邑侯。此地雖貴，尚要印堂黃明，方是發達之時也，形質與氣色參看故也。邊驛開明文事顯，父母此中管。邊城驛馬開明，本屬進名之初基，當以十七起及二十四止，為第一步之階級。然父母亦在此中應驗，每於入名級而有孝服也。凡驛馬開者為有梁，或有痕也，故利外而內有孝服也。

The song says: Those with the auxiliary angle and a broad heavenly court will certainly achieve honor and prominence, but also require the forehead to be bright. Gongdu's commentary: A broad auxiliary angle and heavenly court is referred to as "a giant turtle entering the brain," which is also another name for the伏犀骨 (hidden rhino bone). A large bone indicates becoming a king or emperor, a slightly smaller one indicates becoming a marquis, general, or chancellor, and a smaller one indicates becoming a prefect or county magistrate. Although this area indicates nobility, the forehead must show a yellow, bright and clear color, which is the time of success, because the form and quality must be combined with the color. The song also says: "Border city" and "Post Horse" areas that are open and clear indicate literary success and also relate to matters concerning parents. Gongdu's commentary: The openness and clarity of the "Border city" and "Post Horse" areas are the initial foundation for achieving fame and success, which should be considered from the age of seventeen to twenty-four, the first stage. However, matters concerning parents also manifest here, often meaning that one just begins to achieve fame and success when they encounter mourning. Whenever "Post Horse" is said to be "open," it refers to the presence of a bone ridge or scar in this area; thus, it is favorable for going out, but there will be mourning at home.

眉清入鬢霸業成，眼俗即危身。眉清入鬢，多發亂世之割據稱霸，清之洪秀全即此格也。眼俗言目神衰弱，雖發達而不善後，亦非安全之貴也。眉尾雙紋入奸門，妻妾日紛爭。眉尾雙紋繫下插入奸門，非奸門紋上人眉尾。余考眉尾雙紋入奸門，主內顧憂，而有弟兄之爭、子女之弱。此云妻妾紛爭，是否以當時風俗而言耶？或妯娌不睦而爭耶？

The rhyme says: eyebrows that are clear and elegant, slanting into the hairline, indicate the ability to establish a hegemonic rule; eyes that are vulgar in appearance may lead to danger to oneself. Gongdu's commentary: eyebrows that are clear and reaching the hairline mostly indicate dominance in times of chaos, such as Hong Xiuquan of the Qing dynasty, who had this pattern. "Vulgar eyes" refers to weak eyesight; although one may achieve temporary success, they will not end well, and thus are not a secure sign of nobility. The rhyme also says: if there are two lines on the inner end of the eyebrows extending into the "Jianmen," there will be constant quarrels among wives and concubines. Gongdu's commentary: the two lines on the inner end of the eyebrows extending downward into the Jianmen are not the lines from the Jianmen growing upward to the inner end of the eyebrows. When I examine the case of two lines on the inner end of the eyebrows extending into the Jianmen, it indicates family troubles, disputes among brothers, and weak children. The rhyme mentions quarrels among wives and concubines, but I wonder if this refers to the customs of the time, or perhaps refers to disputes between the wife and the concubines?

奸門堅紋侵眉角，妻宮有操作。奸門紋上仰，主妻強而賢淑，是為賢內助而持家；如奸門骨高，妻族富庶而有接濟，此皆最驗之合法也。印堂光明眉不鎖，三十功名可。印堂不沖不陷，光潤不鎖，當然早發達而進功名。今之時代考之，則功名有十九歲入階，有二十二入階，有二十五入階，提前八年者為最多，故以三十為功名之說不驗。

The rhyme says: If there is a firm mark on the奸门 that reaches the corner of the eyebrows, the wife's house will be well managed. Gongdu's commentary says: If the mark on the奸门 is upward, it indicates a wife who is strong, capable, and virtuous, being a capable helpmate in managing the household; if the bone on the奸门 is high, it suggests the wife's family is wealthy and willing to help others. These are the most accurate and appropriate interpretations. The rhyme also says: If the印堂 is bright and the eyebrows do not block the印堂, one can expect to achieve fame and status by the age of thirty. Gongdu's commentary says: If the印堂 is not disturbed by marks, not sunken, and is bright and smooth without being blocked by the eyebrows, one will certainly achieve success and fame early. Considering today's times, people have achieved fame and status at the ages of nineteen, twenty-two, and twenty-five, with the earliest being eight years earlier than thirty. Therefore, the saying "achieving fame by thirty" is not always accurate.

眼秀神安福無窮，富貴日豐隆。眼秀為發達之品，神女為寬宏之器，故言福無窮而豐隆也。故首章以秀正安閒為合格，為全局之精神也。目秀神足睛突出，肩高方可發，仕途多險阻。目秀神足，當然主富貴；如烏珠突出，則有驚險刑傷。按睛凸突為火局，故云肩高可發之說，肩高亦火局。馬周鳶肩，而為興唐之名將，但以勞險奔馳而成功也。

The rhyme says: If the eyes are bright and the spirit is calm, there will be endless blessings, and wealth and status will grow richer day by day. Gongdu's commentary: Bright eyes indicate potential for success, and a calm spirit shows a broad-minded character, hence endless blessings and increasing prosperity. Therefore, the first chapter takes "bright," "correct," "calm," and "leisurely" as the standards, which are the key to the whole matter. The rhyme also says: If the eyes are bright, the spirit is full, and the black part of the eye is prominent, then one must have high shoulders to achieve success, and there will be many obstacles in the official career. Gongdu's commentary: Bright eyes and a full spirit indeed indicate wealth and status; but if the black part of the eye is prominent, there will be danger and injury. Since prominent eyes belong to the fire element, it is said that high shoulders are needed to achieve success—high shoulders also belong to the fire element. Ma Zhou had the shape of a hawk's shoulder and became a famous minister of the Tang Dynasty, but he had to work hard and face many dangers to achieve his success.

淚堂平滿要潤安，急枯子相殘。淚堂為子女之專部，故以平滿潤澤安和為合格，主子女多而貴賢。如急則主子不肖而愚，枯則主子刑剋而少，故定以殘字：一為殘害內患，一為殘傷缺點。子宮皮皺紋朝上，恃逆終須見。子宮在眼下臥蠶部，其部多紋，交爻為陰騭紋。順生近顴，主一枚一子；反生近年壽，主一紋一女。此言朝上，為近目之謂，此為反逆臥蠶紋，主子女忤逆而不肖也。

The rhyme says: The tear hall should be level, full, moist, and harmonious. If the color is restless or dry, there will be strife among the sons. Gongdu's commentary: The tear hall is the specific area that governs children, so being level, full, moist, and harmonious is considered good, indicating many children who are both noble and virtuous. If the color is restless, it indicates the sons are unrighteous and dull; if dry, it indicates the sons will suffer from punishment and there will be few of them. Therefore, the term 'residual' is used: one refers to harm causing internal strife, the other refers to injury causing defects. The rhyme also says: If the skin of the uterus area has upward wrinkles, there will eventually be rebellious matters. Gongdu's commentary: The uterus is located in the area below the eyes, near the tear hall. Here, there are many lines, crossing like the lines in a hexagram, which are called 'hidden virtue lines'. If the lines grow towards the eyes and are close to the cheekbones, each line indicates one son; if they grow away from the eyes and are close to the bridge of the nose and the year of life area, each line indicates one daughter. Here, 'upward' refers to lines close to the eyes, which are reverse lines of the tear hall, indicating children who are rebellious and unaccomplished.

山根斷陷百無成，當限死分明。山根直紋主凶危，橫紋主挫折，此言斷陷，非紋沖也。余考山根之名為根基，斷陷者，不受祖業也；為壽根，斷陷者，不享大壽也。神充足者可過四十一，神不充足者難過四十一。年壽準頭俱要起，過聳傷子女。年壽為鼻樑，號疾厄宮，故管輅雲鼻無梁柱主不壽；準頭為土星，號財帛宮，故土星不起主財弱。二者以高起為合格。此言過聳有刑子女：一為斷節，一為孤峰而無輔佐之兩顴，則少子女矣。

The rhyme says: If the mountain root is broken and sunken, nothing will be accomplished in life, and death will be certain in the year of one's destiny. Guan Du comments: A straight line on the mountain root indicates danger, while a horizontal line indicates obstacles; here it refers to 'broken and sunken', not being broken by lines. I examine the term 'mountain root', one meaning is 'foundation', and being broken and sunken means unable to sustain ancestral fortune; another meaning is 'life root', and being broken and sunken means not able to live long. Those with sufficient spirit can live past forty-one, while those with insufficient spirit will not reach forty-one. The rhyme also says: The year longevity and the nose tip should both be upright; if they are too high, it will harm children. Guan Du comments: The year longevity refers to the nose bridge, called 'disease and misfortune palace', so Guan Lu said that a nose without a ridge indicates short life; the nose tip is called 'earth star', which is the 'wealth palace', so an earth star that is not prominent indicates weak wealth. Both these areas are considered good when they are high. Here, being too high harms children, referring to two situations: one is a break in the middle of the nose bridge, and the other is a single peak on the nose that is isolated and not supported by the cheeks, leading to few children.

井灶單薄又仰露，到老家難立。井灶即蘭臺廷尉，以厚勻而收為合格，忌單薄財少而弱，忌仰露財不入庫，故有到老難立而勞苦如常，此言平生無積蓄也。兩觀高超不露骨，發在四十六。顴骨為權之別名，以高起上插為觀相之合格，應貴而權重，為國家之屏藩，其部位應四十六七。以今世考之，則二十九為發達之期，當提前十七年，及提前十四年與八年，衰世提前較多，盛世提前較少也。

The rhyme says: If the nose is thin and turned up, one will not be able to establish a family even in old age. Gongdu notes: "Well and stove" refer to the two wings of the nose, called LanTai and TingWei. Thick, even, and inwardly converging are considered good; thinness is disliked as it indicates poverty and weakness in wealth; if the nose is turned up and exposed, it indicates that wealth does not enter the household. Therefore, one will find it difficult to establish a career and will remain in hardship all his life, unable to save anything. The rhyme also says: If the cheeks are high and prominent but not exposed, one will become successful at forty-six. Gongdu notes: The cheeks are called "Quan," and being high and sloping upward is considered good in face reading, indicating nobility and power, capable of serving as a shield for the country. This corresponds to the age of forty-six or forty-seven. Considering today's times, one should become successful at twenty-nine, which is seventeen years earlier; some may be fourteen or eight years earlier. In times of decline and chaos, the age of success comes earlier, while in peaceful times, it comes later.

鬍鬚清疏要有力，五十名利益。盛世髭鬚為華表，慎重起見，以清疏為合格。亂世髭鬚敗多益少，不可勉強蓄留，每多刑妻魁子，危險招嫉，輕亦主破財疾厄各項。正堂孩不足憑，老幼在精神。精神為相法之第一重要，老者有精神，而福壽日增；幼者有精神，面廣健日強。故古人為有一分精神，有一分福氣；有一日氣色，有一日吉凶。

The rhyme says: The beard should be clear, sparse, and strong; by the age of fifty, fame and fortune will increase. Gongdu's commentary: In times of peace, keeping a beard is a sign of dignity and respect, and being clear and sparse is considered acceptable. In times of chaos, keeping a beard brings more harm than good; one should not force oneself to keep a beard, as it often leads to problems such as harming one's wife and children, inviting danger and resentment. Even minor issues may result in financial loss, illness, and misfortune. The rhyme also says: The condition of the face is not reliable; both the elderly and children should be judged by their spirit. Gongdu's commentary: Spirit is the most important aspect in face reading. Elderly people with spirit gain more blessings and longevity day by day; children with spirit become stronger and healthier day by day. Therefore, ancients said, one part of spirit brings one part of fortune; one day's appearance brings one day's fortune or misfortune.

五官正大百事成，五露亦超摹。五官正大，言局勢開展、氣魄宏大，故有百事成之說。至於五露則有疑點：柳莊、衡真均指五露為耳露廓輪、眉露稜毫、目露神光、鼻露兩孔、口露牙齒，是為五官之露。按耳露廓輪，幼年孤苦，何有教育栽培？眉露陵毫，憂愁度日，何有進捷遇合？目露神光，驚險破敗，何能立功立業？鼻露兩孔，財不入庫，何能立身立足？口露牙齒，惹是招非，何能服眾居功？余謂三官露已是下賤之相，何況五官皆露，是為賤苦不堪之相，那有超群之說。雖麻衣亦言五露最貴，余考五露係指五嶽之露，露者，大而高起之謂也。故孔子有五嶽朝天之露格，而為萬世師表之聖人，當然為非常之貴也。故上一句論五官，下一句論五嶽，勿為柳莊、衡真誤解而誤也。

The song verse says: If the five organs are well-proportioned and grand, then one can achieve great success in all endeavors, and those with the "five exposures" can also stand out. Gong Du's commentary says: When the five organs are grand and open, it indicates a broad pattern and a great spirit, hence one can achieve success in all things. As for the "five exposures," there is some doubt. Liu Zhuang and the book "Hengzhen" interpret the five exposures as the ears being exposed with the earlobe and the ridge, the eyebrows being exposed with sharp hairs, the eyes being exposed with divine light, the nose being exposed with two openings, and the mouth being exposed with teeth, which refers to the exposure of the five organs. However, those with exposed ears and ridges often suffer loneliness in childhood, how can they be educated and nurtured? Those with sharp eyebrows are often full of worries, how can they have smooth progress and encounter opportunities? Those with divine eye light often face dangers and failures, how can they establish achievements? Those with two openings in the nose cannot accumulate wealth, how can they establish themselves? Those with exposed teeth often cause trouble, how can they gain the trust of others and take credit? I think that even the exposure of the three organs is already a sign of low status, and if all five organs are exposed, it is a sign of extreme poverty and hardship, how can there be any talk of standing out? Although Ma Yi also said that the five exposures are the most valuable, after my research, the five exposures refer to the dew of the five mountains; here, the term "exposure" means large and high. Therefore, Confucius had the "five mountains facing heaven" with a grand and lofty appearance, becoming the sage who set the example for all generations, which is indeed very precious. This clearly shows that the previous sentence refers to the five organs, while the next refers to the five mountains, so we should not be misled by the misunderstandings of Liu Zhuang and the book "Hengzhen."

骨少肉多皮又緊，急死壽夭準。骨為君，肉為臣，骨少肉多是客反主之格，本主虛花無壽，加以皮繃緊，當然夭亡，多則四十為止，如二十與二十九及三十八均為死厄之年，又參看他部如何也。骨粗肉重行坐偏，勞苦受熬煎。骨粗之人多勞而創業，此為亂世之格局也；肉重多離奇而致富，亦驗亂世之格也；行坐偏邪，其人天姿聰敏，主淫而多成多敗。此類格局發達有之，不過品行不足耳，亦主優伶，勞而不苦，其熬煎不驗也。

The rhyme says: If the bones are few, the flesh is abundant, and the skin is tight, then the person will die young and have a short life, and the prediction is very accurate. Gongdu's commentary says: Bones are like the ruler, and flesh is like the minister. When there are few bones and much flesh, it is a pattern where the guest reverses the host, which inherently indicates a weak and short-lived person. Adding the tight skin, it is certain that the person will die young, at most living to forty. The ages twenty, twenty-nine, and thirty-eight are all years of death, and one should also check other parts. The rhyme also says: If the bones are thick and the flesh is heavy, and the person walks or sits crookedly, then they will suffer much hardship and be tormented. Gongdu's commentary says: Thick bones indicate a person who is hardworking and can start a business, which is a pattern of a chaotic era. Heavy flesh suggests that such people often become rich through unusual opportunities, which also fits the pattern of a chaotic era. Those who walk or sit crookedly are intelligent by nature, and they tend to be lustful and experience frequent success and failure. There are also some who achieve success in such patterns, but their morals are lacking. They are destined to be in the entertainment industry, working hard without suffering much, so saying they are tormented is not accurate.

氣宇軒昂眉一字，文人兼武職。亂世文武兩途，在眉目上分：凡眉平橫一字，或上監如劍，均主武貴；如前平尾曲，或環曲新月，皆為文貴。此言眉橫一字，雖是文人亦領武職。莫於清處斷人貴，孤夭多因是；莫於濁處笑人愚，富貴每出此。清濁之間尚有內外之別，必查真偽之點，又詢其生養之地形宜否。故清中急薄，一為刑剋，一為夭亡，務要內清之神清聲清，凡要查其似清而非清。又以南北之地形決之：加在北方而出清格，當然貴而無疑；加在南方，真清亦有限，故每多清格而反孤夭，混亂眼目也。凡濁者厚重，形濁而神清音清，此為大富貴之格也；如神音並濁，當然無用而為痴愚下賤之格。假定濁格出於北方，當然平常居多；如濁格出於南方，亦為大富貴之格。此四句含有真偽、內外、地形、反正四項，亦達摩之精萃處。

The rhyme says: Those with a noble bearing and eyebrows shaped like the character 「一」 (one) will be scholars who also hold military positions. Gong Du's commentary: In times of chaos, the path of scholar and soldier are divided by the eyebrows and eyes: those with flat, straight eyebrows like the character 「一」, or eyebrows rising up like a sword, indicate a military career; those with flat eyebrows at the front and curved at the end, or eyebrows curved like a new moon, indicate a scholarly career. Here it refers to eyebrows shaped like the character 「一」, so even if one is a scholar, he must also hold a military position. The rhyme also says: Do not judge someone as noble just because he is clear; those who are isolated and die young often come from this; do not laugh at someone as dull just because he is turbid; wealth and honor often come from this. Gong Du's commentary: Between clear and turbid there is also a distinction of internal and external; one must check its authenticity and also consider the terrain where it was born. Therefore, if clear is accompanied by urgency and thinness, it will result in punishment or early death; one must have internal clarity, meaning clear spirit and clear voice; everything must be checked to see if it is 「seemingly clear but not truly clear」. Also, one must decide based on the north and south terrain: if born in the north and clear, it is certainly noble; if born in the south, even true clarity is limited, so often those with clear patterns end up isolated and die young, which is the eye of the flower observer. As for turbid, those with turbid patterns have a heavy body shape; if the form is turbid but the spirit and voice are clear, this is a pattern of great wealth and honor; if both spirit and voice are also turbid, it is useless, indicating foolishness and low status. If turbid patterns are born in the north, they are mostly ordinary; if turbid patterns are born in the south, they are patterns of great wealth and honor. These four lines contain four aspects: authenticity and falsehood, internal and external, terrain, and positive and negative. These are the essence of Damo's physiognomy.

公篤日：余考達摩之法，當時為六朝文字，極簡直而意深，其驗者頗多而不驗者亦不少。一為時代之變遷，法律之專制與共和不同；一為社會之影響，人情之交通與閉塞各異。據其最驗而千古不移之法，尚有年限不合，如印堂光明而三十功名可取，今則應前十一年者，又有應前八年者，又有應前五年者，此天道薄而提前耶？或潮流趨而提前耶？

Gong Du said: I have examined the teachings of Bodhidharma. At that time, the writings were in the style of the Six Dynasties period, extremely concise and straightforward yet profound in meaning, with many instances that proved true and some that did not. One reason is the change of times, as the legal system of autocracy differs from that of republicanism. Another is social influence, as human emotions and interactions vary between open and closed societies. Even the most verified and unchanging principles from ancient times may not align perfectly with current years. For example, the saying "the light in the forehead indicates thirty years of fame and success" has been fulfilled as early as ten, eight, or five years ahead of schedule. Is this because the heavenly way has become thinner and thus accelerated, or because the trend of the times has pushed it forward?

又兩顴高超發四十六之說，亦有提前十七年者，又有提前十四年者，又有提前八年者。諸如此類，推想而執中可也。至於不驗處，餘尚註明而保留其原文者，恐天道轉移、時事變遷，有時亦合其法也。茲特分別詳註，以備研究相學者作一先聲之嚮導耳。

For example, the statement "the two cheekbones are high and prominent, leading to success at the age of forty-six" is sometimes said to occur seventeen years earlier, fourteen years earlier, or even eight years earlier. Such cases are numerous, and readers are expected to infer the meaning themselves by taking the middle ground between extremes. As for those statements that do not come true, I still note them down and retain the original text, fearing that the heavenly way may change and circumstances may shift, so that at some future time they might again be accurate. Now I specially list them with detailed annotations, to serve as a guide for those who study physiognomy.

兩睛常鬬，富而招災；驛馬黃絲，勞而馳利。烏珠常鬬，皆可致富而豐足衣祿，然多為官非牽連、盜垂涎，蓋其人多財而驕，又悋小而貪，此招災之事實也。驛馬為行動而得外財，故以奔馳而利也。睛突神惡，妻擎亦殃；漆面銀牙，技藝廣譽。睛突神惡，本主奇禍而凶，不但刑妻克子，凡屬愈富貴者而危險愈大，皆破家亡身之格也。鐵面言外黑也，銀牙言內白也，其人則有專長之巧藝而得名譽也。

Chapter three begins by saying: Those whose eyes constantly look as if they are fighting will become rich but invite misfortune; if there is a yellow silk-like pattern appearing at thePost Horse position, one will gain profit through hard work and constant movement. Gongdu's commentary: Those whose black eyes often look as if they are fighting will become wealthy and have enough food and clothing; however, they are mostly involved in lawsuits and are targeted by thieves, because these people are rich and arrogant, and they are stingy about small things but greedy, which is the real reason for inviting misfortune. The驿马 indicates that one gains external wealth through movement, so it is said that one gains profit through constant running. It also says: Those whose eyes protrude and whose expression is fierce will even bring misfortune to their wives; those whose faces are as black as ink and whose teeth are as white as silver will gain widespread reputation through their skills. Gongdu's commentary: Those whose eyes protrude and whose expression is fierce are inherently prone to strange calamities and misfortune, not only causing harm to their spouses and children; and the more affluent a person is, the greater the danger, all leading to the ruin of their family and their own death. "Iron face" refers to a dark exterior, and "silver teeth" refers to a white interior; such people have a particular skill or craft, hence their reputation.

禍生不測，必先青黑於印堂；位忽升遷，定見黃紫於年壽。印堂為全部之元首，凡屬紅赤色主破家亡身，次則牢獄驚損；此言青黑，或指天災瘟疫之死而言。按年壽為疾厄宮，似不主官祿，余考正式升遷在奏書，兼代升遷在法令，年壽黃紫主健康而無疾苦也。

The rhyme says: When an unforeseen calamity is about to occur, the area around the forehead will first show a dark black color; if there is a sudden promotion in official position, the area above the nose called 'year and longevity' will definitely show a yellow or purple color. Gong Du's commentary says: The area around the forehead is the head of the whole face; if it shows red or reddish colors, it indicates the loss of family and personal ruin, which is a lesser degree of disaster, or imprisonment or fright and injury; here the mention of dark black color may refer to death caused by natural disasters or epidemics. The 'year and longevity' area is associated with the 'health and illness palace,' so it does not primarily indicate official promotion. From my examination, official promotion is seen through the 'zoushu' area, while temporary or concurrent promotions are seen through the 'fa ling' area; the appearance of yellow or purple in the 'year and longevity' area indicates good health without illness.

小順大逆，只因瑣瑣形神；先敗後發，必是悠悠堅忍。瑣瑣二字為形容愁容寒苦之貌，與麻衣之縮縮二字相等，其人量窄器小，所受有限，故有瑣瑣形密以喻之。悠悠二字形容安閒瀟灑之貌，其人量寬器大，終為發達而有遇合也。

The song verse says: Those who have small matters go smoothly but big matters go against them, only because their form and spirit are fragmented and petty; those who first fail but later succeed, certainly have a calm and enduring nature. Master Gong Du notes: The term "suo suo" describes a state of worry, poverty, and meanness, similar to the "suo suo" used by Master Ma Yi, indicating a narrow-minded person who can only bear limited things, hence using "suo suo" to describe their restricted appearance. The term "you you" describes a state of ease and elegance, indicating a person with a broad mind who will eventually succeed and encounter favorable opportunities.

痣出衣領前，以言招禍；蔗生陽物上，因貧得財。痣即黑於，高皮肉一線，其關係頗輕，如生於結喉亦主凶死，故項上之痣均不吉而招是非也。凡痣以藏為吉，故足心之痣主貴；而陽物有痣，主白手興家而進田宅也。

The rhyme says: moles on the part above the collar indicate misfortune; moles on the outer kidney indicate a change from poverty to wealth. Gong Du's commentary says: "Mole" refers to a black spot, slightly raised above the skin, and its relationship is originally light; but if it is on the Adam's apple, it indicates a violent death. Therefore, moles on the neck are not auspicious and may bring trouble. Generally, moles hidden in secret places are considered auspicious, so a mole on the soles of the feet indicates nobility; while a mole on the outer kidney indicates starting from nothing and eventually acquiring land and property.

印堂青白交加，作事成而忽敗；天倉糠粃堆積，家業散而又空。印堂有青白雜花之氣色，故成中忽敗，皆為反面之引誘而入危地，青主憂愁、白刑人丁故也。按天倉為前澤，糠粃為白枯之色，主族戚之內顧憂而自相殘害之敗也。

The rhyme says: If the color at the印堂 is a mixture of green and white, the matter seems about to succeed but suddenly fails; if theHeavenly Granary appears as if piled with chaff, the family's fortune will be exhausted and then come to nothing. Gongdu notes: When the印堂 shows a mixed color of green and white like flowers, the matter fails suddenly in the middle, which is due to being lured into danger by negative influences. Green indicates sorrow, and white indicates harm to family members. As for the天仓, it represents the blessings from ancestors; "chaff" is a white and dry color, indicating worries among relatives due to mutual harm leading to downfall.

眉清目秀者貴，有似清薄秀之嫌；鵝背豐頤者富，有死肉尸行之異。清秀須要貫澈內外。凡清秀而薄，反主夭亡；凡清秀而流，反主下賤。故有似清非清，及清中流薄，以偽亂真。按豐隆有死肉，即氣血不流通；尸行即挺直不活曲，皆貧賤之例，晚年蕭條而孤苦也。

"The appearance of 'clear eyebrows and bright eyes' is a genuine auspicious feature, but there is another type that seems clear but is actually thin and delicate, a false appearance that is easily confused with the genuine one. 'Broad shoulders and full cheeks' is a genuine prosperous feature, but there is another type where the flesh is like dead matter and the movement is stiff, a bad appearance that is often mistaken. To judge 'clear and delicate', one must have consistency between inner and outer qualities. If the outer appearance is clear and delicate but the body is thin and weak, it often indicates an early death. If the outer appearance is clear and delicate but the spirit is floating and not contained, it often indicates a low social status. Therefore, face readers mention 'seeming clear but not truly clear' and 'clearness mixed with flow and thinness', which are all cases of fake appearances mistaken for real ones. As for 'plump and full', if the plumpness is made up of 'dead flesh', it indicates a sign of poor blood and qi circulation; 'stiff gait' refers to a straight back and inability to move freely. These two types belong to the poor and lowly status, and in old age, their situations will certainly be bleak and they will be lonely and helpless."

司空黃中隱黑，有財有訟；虎耳白又閃紅，有益有驚。二十項頂肉壅，定同顏子；五十蠶囊肉起，難學商瞿。司空為官祿宮，黃為利益，黑為官訟牢獄。虎耳白紅，均主疾厄，有主狎妓之淫禍梅毒，何益之有。二十發肥，難過三十二歲。五十臥蠶起，子星遲少之謂也。如高露成蠶肉，則主孤刑，或有女而無子也。如有水溼上泛之疾，則有子女成立二三也。

The "Sikong" mark on the forehead indicates the official fortune area; within the yellow aura there is a hidden black aura, indicating gaining wealth on one side and involving legal disputes on the other. Yellow represents benefits, while black signifies legal troubles and imprisonment. The "Hu'er" area turning white and red indicates illness and misfortune, and is mostly caused by indulgence in prostitution leading to venereal diseases such as syphilis, so it cannot be considered beneficial. Those who develop fleshly swellings on their heads by the age of twenty are unlikely to live past thirty-two, which is the same age at which Yan Hui, a disciple of Confucius, died early, hence it is said "they are destined to be like Yanzi." At fifty, if there is a raised flesh on the "Wocan" area, it signifies a late and scarce birth of children; the disciple Shang Ju of Confucius, who had five sons later in life, could not achieve such a pattern. If the "Wocan" area is high and prominent like a hard piece of flesh, it indicates loneliness and conflicts, or the possibility of only having daughters and no sons; if it is merely a swollen condition due to dampness, then there may still be two or three children.

行來幾度開懷，剛燥難與同樂；別去三番回首，多疑莫與同憂。開懷有矜驕氣，持長仗勢以欺人。故老子云：過莫大於言人之短，持己之長。故不能同富貴也。回首多猶豫狐疑也，志妄不堅，心亂不定，故不能同憂患，但知利而不知義故也。

Those who often burst into loud laughter in their interactions are impetuous and hot-tempered, and should not be shared the same peaceful pleasures with them. Those who keep looking back repeatedly after parting ways are suspicious-minded, and should not be entrusted with facing difficulties together.the so-called「开怀」, refers to laughter that carries an air of self-importance and arrogance, using one's strengths and power to dominate others. Laozi said that no greater mistake exists than exposing others' weaknesses and relying on one's own strengths, and such people therefore cannot share in prosperity with others.the so-called「回首」, refers to hesitation and indecision in action, looking back with suspicion, having wavering intentions and a restless mind, lacking firmness and a clear focus. Therefore, they cannot share in hardship— they only see profit and do not understand righteousness.

奸門陷而紋沖，克妻必主二三；臥蠶厚而明潤，生子定有五六。奸門魚尾，為妻妾專部。古法有謂一紋一妻之說。余考奸門上仰者，主妻強淑不刑，雖紋亦佳；奸門平沖者，刑命妻而兩配；奸門下反者，重刑而三配。臥蠶平潤，主子旺，順紋一紋一子也。

"The 'Jianmen' area is low and has straight lines running towards the center, indicating that a person may have at least two or three marriages; the 'Wocan' area is thick and bright, indicating that they may have five or six children. The 'Jianmen' refers to the area around the outer corner of the eye, known as the 'fish tail' region, which is specifically associated with the spouse. Old face reading books mention the idea that 'one line corresponds to one wife.' The author shares personal observations: if the lines on the 'Jianmen' go upward, the wife is strong-willed yet virtuous and does not cause harm, even if there are lines, it is a good pattern; if the lines on the 'Jianmen' are straight and extend outward, it indicates the need to remarry after the first marriage; if the lines on the 'Jianmen' go downward, the harm is greater, requiring a third marriage. The 'Wocan' area that is flat, full, and moist indicates many children. Smooth lines on the 'Wocan' correspond to the number of sons, with one line indicating one son."

見人神色數變，主詭譎，非多疑，又非膽怯；聽言已盡未知，主病馳，必愚滷，又必奸貪。神色多變之人，志不堅而心不定，主奸險心多，力輕任重，志小大，故云非疑非怯，不過刻薄陰毒耳。聽言已盡未知，其人患腦力之神經病，亦主貪而非愚，另有注意於情慾名利之場也。

When a person's expression keeps changing, it indicates that he is deceitful. This is not simply suspicion or timidity. If someone hasn't understood what another has said after the words are finished, it shows his mind is weak and his spirit is declining. It seems dull, but in fact he is greedy and dishonest. Those whose expressions change often lack firm will and are uncertain in mind, so they are cunning and full of schemes. Their ability is weak, yet they bear heavy responsibilities. Their ambition does not match their talent, so it is said that they are neither suspicious nor timid, but rather mean and malicious. As for those who do not understand what has been said after the words are finished, it is a kind of mental illness related to the nerves. It belongs to greed rather than stupidity—his mind is occupied with other things, specifically with desires for affection, fame, and wealth.

準頭一點赤侵壽，須防回祿；唇上數痕青入口，猶忌河伯。準頭黃亮透天，必捷功名；印堂紅潤映眉，定超祿位。準頭赤點，而防火災；唇有青痕，而防水厄，二者均驗。準頭黃光入天庭，先進財利，而後進功名。印堂紅潤為破敗，想是紫字之誤。印堂紫潤，力進名祿及喜因之人丁子女也。

A red spot appearing on the tip of the nose, known as the 'zhun tou,' entering the area of the 'nian shou,' indicates a warning to be cautious of fire disasters. Several blue marks on the lips extending into the mouth suggest a need to avoid water-related misfortunes. 'Hui lu' refers to the god of fire, and 'he bo' refers to the god of water; these are names of deities used to symbolize calamities. If the tip of the nose shows a bright yellow glow that shines upward to the 'tian ting,' one is certain to achieve success in official positions. If the 'yin tang' area is red and radiant, extending to the eyebrows, one's status and position will certainly rise. The author's comment: the red spot on the nose indicating a warning against fire and the blue marks on the lips indicating a warning against water are both very effective. The bright yellow glow on the nose rising to the 'tian ting' signifies first gaining wealth and then achieving official success. As for the original text linking 'yin tang redness' with a ruined condition, it is likely that the character 'zi' (purple) was mistakenly written as 'hong' (red). It should be 'yin tang purple radiance,' indicating a great advancement in fame and official position, and also bringing joy due to family members and children.

神清氣爽而色潤，逢險地而愈升；神奪氣暗而色昏，雖好方而益險。此皆正面反面而言。神清氣爽，雖臨險地而無礙，此其進益之機會也，總以潤澤為吉。神奪者衰而不常也，氣暗者晦而不明也，處於艱難尚無礙，如反亨吉，當有奇禍發生也。

A person whose spirit is clear, breath is bright and complexion is moist will, even when in a dangerous situation, steadily rise upward. A person whose spirit is taken away, breath is dark and complexion is dull will, even when in a favorable situation, become more dangerous. These two sentences are a pair of opposite statements. A person with a clear spirit and bright breath, although facing danger, will not be hindered, which is actually an opportunity for advancement. In summary, a moist complexion is considered auspicious.the so-called 'spirit taken away' refers to a weakened spirit that has lost its normal state;the so-called 'dark breath' refers to a blocked and unclear vital energy. Such a person, even in hardship, may not be affected, but once encountering favorable circumstances, there will be unexpected great calamity.

破船遇順風，亦可航海；真玉不出石，空自埋出。形如僧道者無子，貌似神像者有女。面似桃花，主淫而夭；臉似橘皮，主刑少子。按形質好而氣色滯，如玉末出石，尚有待也；形質弱而氣色好，亦可暫發，故云破船遇順風，亦可航海，而無害也。僧道之形，眉目下墜而肥嫩；神像者，威嚴之謂。桃花橘皮，均詳前《麻衣》章內。

An old boat can still sail when it meets a favorable wind; true jade buried in stone remains hidden and is wasted away. Those who look like monks or Taoist priests may have no children, while those who look like deities may only have daughters. A face as red as peach blossoms indicates a tendency towards licentiousness and early death, while a face like an orange peel suggests suffering from punishments and having few children. The author's comment: if one has a good bone structure but stagnant complexion, it is like a fine jade still inside the stone, merely waiting for the right time; if one has a weak bone structure but improving complexion, they may temporarily prosper. Thus, an old boat can still sail with a favorable wind, and there is no immediate problem. The terms "monk or Taoist appearance" refer to eyebrows and eyes hanging downward and soft flesh, while "deity-like appearance" refers to an imposing and solemn look. The descriptions of peach blossom-like faces and orange peel-like faces have already been thoroughly explained in previous chapters of the "Ma Yi" text.

語對人眼不對人，心疑志專，終非好相識；口就食食不就口，性貪家破，必是無用輩。語對人眼不對人，主疑此猜彼，又主身在此而心在彼，故所說之話，毫無意，而不顧信義，總以私慾為目的。食不就口，為下愚之流，亦主私心自用，而怠情也。

When speaking, if one's mouth is directed towards another person but the eyes are not looking at them, it indicates inner doubt and divided attention, and such a person is not trustworthy for deep relationships. When eating, if one brings the mouth close to the food but does not bring the food to the mouth, it shows greed and eventual decline of fortune, indicating a person who will not achieve success. When one's mouth is directed towards another but the eyes are not, it suggests suspicion of many things, and the person is present here but thinking elsewhere, so his words lack sincerity and disregard trust and righteousness, all for personal gain. As for not bringing food to the mouth when eating, it indicates a person of great ignorance, who is self-willed and lazy, lacking motivation.

眼慧者經財，財不聚而不缺；睛凸者悋財，財雖多而禍侵。眼慧之人，聰明超逸，清高自愛而好名，故不積聚財，志向不在此也。然亦不缺乏，凡事有先見之明，志大而遠，此名士之流。睛凸之人，刻薄成家，處處愛財如命，故有牽動而結怨交惡，亦有覬覦而生暗害，此象以齒而焚身也。

A person with bright eyes handles money, though the wealth does not accumulate, it does not run short; a person with protruding eyes is stingy with money, though rich, it brings misfortune. The wise person with bright eyes is intelligent and detached, lofty in character and values reputation, thus unwilling to accumulate wealth, for his aspirations lie elsewhere. Yet he does not lack, because he has foresight and lofty ambitions, which is the way of a distinguished gentleman. The person with protruding eyes often starts with harshness, cherishing money above all, thus quarreling over gains and making enemies, often being coveted and suffering hidden harm—just as the elephant was burned to death because of its tusks, as mentioned in the Zuo Zhuan.

左奸門黃中隱黑，得妻財而歿命；右魚尾白中隱紅，喪妾婢而罷官。奸門魚尾，為妻妾之專部。黃氣可得妻財，黑氣呵損妻宮，白氣主妻族之哭泣，紅氣因妻妾而生是非禍患，或有狎妓嫖娼之招禍及惡病。此言歿命罷官，均不驗。

On the left, the奸门 shows yellow qi with hidden black qi, indicating gaining wealth from the wife's family but resulting in death; on the right, the鱼尾 shows white qi with hidden red qi, indicating losing servants and being dismissed from office. Both奸门 and鱼尾 are located at the eye tail, which is the specific area related to wife and concubine matters. Seeing yellow qi here signifies gaining wealth from the wife, seeing black qi indicates harm to the wife's family, seeing white qi suggests mourning and sorrow in the wife's family, and seeing red qi implies disputes and troubles caused by the wife or concubine, or misfortunes and diseases from indulging in prostitution and gambling. As for the original text's mention of 'death' and 'losing office,' the author tested these with actual cases, and neither came true.

大貴清奇，多孤鶴而無子；鉅富圓厚，似肥豬不善終。此言凡格局，均有弱點，猶天不滿西北，地不滿東南。大貴多妻妾，而反無子女，言其格清奇突兀，受天地之至清，為造化之所忌，故有缺陷於子女；亂世則縱慾自戕，為人事之錯誤，故有缺陷於子女。鉅富多田宅，而反不善終，言其三角眼，而有赤縷侵入烏珠，故有慳悋之貧暴，以凶亡也。

A person of great virtue has an unusual appearance, often resembling a solitary crane without offspring; a person of immense wealth has a plump and thick physique, but if he looks like a fat pig, he will not have a good end. This indicates that all patterns have weaknesses, just as heaven is incomplete in the northwest and earth is incomplete in the southeast. Originally, there is no perfection. A person of great virtue may have many wives and concubines yet have no children, because his pattern is unusually clear and abrupt, receiving the purest qi from heaven and earth, which is disliked by the forces of nature, thus leaving a defect in his children. If he indulges in lust during a chaotic era, that is a personal mistake, which also leaves a defect in his children. A person of great wealth may have many fields and houses yet does not have a good end, because he has a pair of triangular eyes and red blood vessels invading his black pupils, making him both stingy and cruel, ultimately meeting a violent end.

腳跟不履地，面皮青薄者，必見敗亡；說話必縮頭，視瞻不一者，終遭刑禍。鐵面金聲，名垂萬古；行雲流水，富亦阡陌。腳跟不優地，木形火形不忌，木質輕浮，火質上炎故也，其它金水土皆忌，如反發達，則死期至矣。說話縮頭，其人庸愚；視瞻不一，其人貧賤。鐵面金聲，皆政治大家而大貴；行雲流水，言其活潑瀟灑，主清名而當業也。

A person whose heels do not touch the ground while walking and whose face is dark and thin is destined for defeat. Someone who speaks with hunched shoulders and shifting eyes will eventually suffer punishment. A person with a black and bright face like iron and a clear, resonant voice like gold will be remembered for generations. One whose movements are as fluid as flowing clouds and water will become wealthy enough to own fields stretching across ridges and valleys. The author's comment: the trait of not touching the ground with the heels is not a bad sign for people of the wood or fire constitution, because wood is light and fire rises upward. However, people of the metal, water, and earth constitutions should avoid this trait, as those who possess it and still prosper will soon meet their end. Those who speak with hunched shoulders are mediocre and foolish, while those who look around nervously are poor and lowly. A face as iron and a voice as gold indicate great success in officialdom and great wealth. Flowing like clouds and water describes a person whose movements are graceful and free, indicating the ability to achieve a good reputation and take on great responsibilities.

婦人重德，不媚不淫，不雄不燥；小兒易養，足骨足肉，足聲足神。媚字為狐媚之態，淫字為治淫之蕩，雄字為格露聲雄，燥字為剛燥性急，皆女格之忌，故女子重德不重貌也。小兒以豐足氣厚為合格。

A woman should value virtue above all, avoiding flirtatiousness, licentiousness, boldness, and impatience. A child is easy to raise if it has sufficient bone, flesh, voice, and spirit. Here, "mèi" refers to flirtatious and artificial behavior, "yín" refers to unrestrained and unregulated conduct, "xióng" refers to overly prominent bones and a strong voice, and "zào" refers to a quick and impetuous temper. These four traits are considered undesirable in a woman's appearance, so when evaluating women, virtue is emphasized over physical beauty. For children, adequacy in bone, flesh, voice, and spirit indicates good health and ease in raising them.

眼圓顴聳，商鞅之相；鼻垂鬚軟，鄧通之格。心高語大山根陷，到底無成；心軟量寬準頭豐，終身財裕。眼圓主凶死，顴聳主重權，每見奇才大名，均多是局，龐靖侯亦同此。鼻垂言下墜克水也，鬚軟則無足輕重，土克水故不吉。山根陷者根氣薄弱，土星豐者財星大旺，此皆合法之論。

Eyes that are round and cheekbones that are prominent indicate the appearance of Shang Yang; a nose that droops downward and soft beard indicate the appearance of Deng Tong. Shang Yang was eventually torn apart by the state, and Deng Tong died of starvation. Those with high ambition, loud talk, and a collapsed mountain root will end up achieving nothing. Those with gentle hearts, broad minds, and full prominence of the bridge of the nose will have abundant wealth throughout their lives. The author says: round eyes indicate a violent death, prominent cheekbones indicate holding great power, and throughout history, many outstanding talents and famous people have had this appearance. Pang Tong of the Three Kingdoms, who was posthumously honored as the Marquess Jinghou, also had the same appearance. A drooping nose indicates that the nose head is downward and controls water, while a soft beard indicates being of low status and having little influence. The nose belongs to the earth element, and earth controls water, so it is not auspicious. A collapsed mountain root indicates weak foundational energy. The nose is the 'earth star,' and a prosperous earth star indicates a flourishing wealth star. All these are established conclusions in accordance with the rules.

眉壓眼，頤侵顴，妻奪失權；左奸黑，右眉高，妾攘妻位。眉壓眼主貴而有權，其妻亦強有權。頤侵顴，此言下反上之謂。按顴大之女格，多才智而代夫權，不待奪也。左奸門黑，命妻不旺；右眉高，一主刑母，故有兩眉不勻，有不同母之弟兄，眉字或為肩之誤也。

The eyebrows pressing over the eyes and the cheekbone invading the cheek area indicate that the wife will take control while the husband loses his position. A dark left奸门 and a high right eyebrow suggest that the concubine will take precedence over the wife. The author explains: originally, eyebrows pressing over the eyes indicate a person of high status and power, and such people often have strong and powerful wives. The term '颐侵颧' refers to the lower part overpowering the upper part. As for women with prominent cheekbones, they are naturally intelligent and may take over their husband's position, so it is not necessary to say they are taking it by force. A dark left奸门 indicates the original wife is not prosperous. A high right eyebrow suggests a conflict with the mother, so people with uneven eyebrows often have a stepbrother. The character '眉' in the original text might actually be a mistake for '肩'.

行坐低頭抖足，不奸則孤；說話開口不揚，非貧則夭。行坐低頭，其人夭亡，亦主窮苦；抖足主淫蕩，多成敗。如低頭抖足，可謂才偏性邪則合法，奸孤尚不合法。開口不揚，言其氣短，貧夭均合宜，蓋求全在聲之法也。

Those who walk or sit with their heads down and their legs constantly trembling are either wicked or lonely. Those who speak but cannot raise their voice are either poor or destined for a short life. The author explains: people who walk or sit with their heads down are indicative of early death or poverty; those who shake their legs are indicative of licentiousness and a life full of ups and downs. If both head-down and leg-trembling are present, it is appropriate to judge them as having an imbalanced mind and a perverse nature. Judging them as wicked or lonely would be inappropriate. Speaking with a weak voice indicates shortness of breath, which is suitable for judging poverty or early death, as this method of observation is based on the voice.

左額橫紋，一枚增一紀，二紋增二紀，三紋壽期頤；右額青氣，一月得一孫，二月得一甥，三月生耳順。左額有紋，主弟兄妻妾之內患，憂鬱至死；右額有紋，主子女不肖而憂死。此云增壽，頗不合法，或天道之變耶，或為法命之續紋耶。右顴青氣，主損叔伯及姑嫜姊妹之骨肉戚，此云得孫甥，亦不合法。

The original text says: A horizontal mark on the left forehead indicates an addition of twelve years of life for each mark, so three marks may lead to a lifespan of up to a hundred years 'qi yi'; a green aura on the right forehead suggests gaining one grandson each month, one nephew each two months, and a child who can live to sixty 'er shun' years old each three months. The author disagrees: a mark on the left forehead actually signifies internal strife among brothers and their wives and concubines, leading to sorrow and death; a mark on the right forehead indicates that children will not be capable, causing worry and death. The original text claims these marks can prolong life, which is against the principles. Perhaps the heavens have changed, or maybe it refers to so-called 'continuation marks' that prolong life. As for a green aura on the right cheek, it actually indicates harm to uncles, aunts, and other close relatives, while the original text mentions gaining grandchildren and nephews, which is also against the principles.

孝服以白色深為輕重，不知口角青浮立見；病厄以山根青黑為死生，不知眼神走脫必亡。余每見額角日月角青黑而應孝服，當於前九十日中見之；又每見兩顴赤紅而應孝服，當於前一百八十日中見之；又每見元武青氣塵點，而應孝服，當於前一年中見之，故不以白色為定論宜矣。按山根青黑，主疾厄之災，尚不至死；如眼神走脫，當然死厄。此二者均合法，為千古定論，盛衰皆然。

In determining the mourning attire, physiognomists only consider the depth of the white color, but they fail to recognize that when a blueish hue appears at the corners of the mouth, death is imminent. In assessing illness, they rely solely on the bluish-black coloration of the mountain root to determine life or death, but they overlook the fact that if the eyes lose their focus, death is certain. The author recounts his own observations: frequently, those who are destined to mourn show a bluish or blackish coloration on the temples or the sun and moon angles within ninety days before the event; also commonly, those who are destined to mourn exhibit a reddish hue on both cheekbones within one hundred and eighty days prior; and there are also cases where a bluish mist appears at the 'Yuan Wu' area, indicating mourning, which occurs within one year beforehand. Therefore, white coloration should not be regarded as the sole criterion. As for the bluish-black coloration of the mountain root, it merely indicates illness and does not necessarily mean death; only when the eyes lose their focus does true death occur. These two principles are established and unchanging throughout history, remaining valid regardless of the prosperity or decline of the world.

公篤曰：余考達摩之法，皆據重要之綱領，而立法也。天道氣候雖變，其應驗之處尚多。今觀其第三章之法，而《麻衣》之《石室賦》《金鎖銀匙》三章，均從此篇發揮，而補其當時之不足，以用變法之義也。例如桃花主淫亂，橘皮主刑傷，以及神氣性情、舉趾聲音，皆本乎此也。

Chen Gongdu said: I have studied the Dharma Master's physiognomy, and each section grasps the essential principles to establish its rules. Although the heavenly climate may change, the places where it is verified are still numerous. Today, looking at the third chapter's rules, one can clearly see that the "Stone Chamber Treatise" and "Golden Lock and Silver Key" in the "Ma Yi Physiognomy" are all derived from this chapter, and they also complete the parts that the Dharma Master did not mention. They use the principle of adapting to changing circumstances. For example, a face like peach blossom indicates licentiousness, a face like orange peel indicates punishment and injury, and so on, including spirit, temperament, manner, and voice. All their origins lie in this chapter.

本篇稍有錯字，餘已補註，如紫字誤為紅色、肩字誤為眉字之類是也。本篇梢有不驗，奸門歿命之說則過重，顴紋增壽之說則相反，顴氣喜慶之說則不合之類是也。本篇最驗可為定法者，如青浮之孝服、神脫之死亡、孤鳶之刑剋、神變之詭譎之類是也。其它精粹尚多，文簡意深，讀者不可不知也。

This passage has some errors, which I have corrected as I went along, for example, "purple" was mistakenly carved as "red," and "shoulder" was mistakenly carved as "brow." This passage also has some parts that do not hold true, such as the statement that if the奸门 shows a qi it indicates a certain death, which is too severe; the claim that forehead markings can add to longevity is contrary to actual experience; and the assertion that a green qi on the cheeks signifies the joy of having a grandson or nephew, which does not match actual cases. Among the most accurate and reliable statements in this passage are: the appearance of a greenish hue at the corners of the mouth indicates mourning attire, a wandering gaze indicates death, a shape resembling a solitary hawk indicates punishment or loss, and frequent changes in expression and color indicate deceit. There are many other important points, but the text is concise and the meaning is profound. Readers should not neglect to reflect carefully on these insights.