Miscellaneous Sayings, First Section

孔子曰：視其所以，觀其所由，察其所安，人焉瘦哉。公篤曰：孔於為儒家之萬世師表，政教一分，儒學倡明，實由於刪詩定禮，作春秋，立褒貶，崇師教，一言而為天下之法也。號曰聖人者，對於國家興亡、社會紛爭無所不知也，故有識人賢愚、辨人邪正，貫通天理人情、法律社會，而為相法之精英。茲特詳註，為風鑑一助，其解擇如下。

Confucius said: Look at what a person does, examine why he does it, and observe what he is content with; where else can he hide? These three sentences are from the "Book of Rites: Government" (Analects of Confucius, Chapter 2). Chen Gongdu said: Confucius was the model for all generations of Confucianism. The separation of politics and education, and the flourishing of Confucian learning, was indeed due to his editing the Book of Poetry, regulating the rites, composing the Spring and Autumn Annals to establish commendation and censure, and honoring the teaching and moral education. One sentence became the standard for the world. He is called a sage because he knew everything about the rise and fall of the state and the disputes in society, thus being able to discern the virtue or ignorance of others and distinguish the righteous from the wicked. He integrated heavenly principles, human feelings, laws, and worldly affairs, which is precisely the most essential part of physiognomy. I now particularly elaborate on this, serving as a small aid for recognizing people. The explanation is as follows.

一．視其所以。視者，為神之注意也。先視其人之清濁如何，亦有似清而濁，似濁而清，外清內濁，外濁內清，清中有清，濁中有濁。故有顏貌修麗，風表閒雅，望之溢目，接之適意，口不能吐片奇，筆不能序半句，形與事反，貌與心違之類。次視其人賢愚如何，亦有似賢而愚，似愚而賢，內賢外愚，外賢內愚，亦有賢而不盡善，愚而有一能。故有顏貌樸，儀容鄙陋，聲氣雌暗，進止遲澀，然而含笑懷寶，經明行高，峻標邈俗，高亮純粹之類。

The first sentence is "See what he is doing." By "seeing," it means to concentrate one's spirit and carefully observe. First, one should determine whether a person is clear or murky. There are those who appear clear but are actually murky, those who seem murky but are actually clear, those who are clear on the outside but murky inside, and those who are murky on the outside but clear inside. There are also those who are clear even more so in their clarity and murky even more so in their murkiness. Therefore, there are people whose appearance is refined and graceful, whose demeanor is tranquil and elegant, who look radiant from a distance, and who are pleasant to talk to, yet who cannot utter a single outstanding sentence or write a single decent sentence—where appearance contradicts reality, and outer appearance differs from inner nature. Next, one should determine whether a person is wise or foolish. There are those who appear wise but are actually foolish, those who seem foolish but are actually wise, those who are wise inside but foolish outside, and those who are foolish outside but wise inside. There are also those who are wise but not entirely good, and those who are foolish but possess a particular skill. Therefore, there are people whose appearance is plain and unattractive, whose demeanor is coarse and vulgar, whose voice is low and dull, and whose actions are slow and clumsy, yet who are talented but hidden, who smile quietly and remain self-contained, who are well-versed in learning, have a high moral character, possess a lofty and upright demeanor, and are beyond the common people.

再視其厚薄如何，亦有厚而不實，薄而反堅，厚中有俗，薄中有威。故有體度動靜，清詳無侮，威容以肅，咬潔以守，然有奪而無厭，正而害直，言巧行違，履濁假清之類。冉視其穿根如何，亦有稟受厚而反薄，稟受濁而自清，智而妄行，愚而守道。故有擒銳藻以立言，甄墳索以窮理，機變清銳，巧言綺聚，然有長於識古，短於理今，詞不近理，筆不達意之類。

Now we must look further to see whether a person is thick or thin in character. There are those who appear solid but are not really so, and those who seem thin but are actually firm. Some are thick but have a vulgar air, while others are thin yet carry an air of dignity. There are also those who behave with composure, remain calm and clear in their actions without being disrespectful, and have a solemn appearance, yet they are greedy when it comes to acquiring things. They may seem upright, but they actually hinder righteousness. Their words are cleverly adorned, yet their actions contradict them. They walk in filth but pretend to be clean. Now we must also examine the foundation of this person. Some are naturally endowed with a thick nature but later become thin, while others are originally turbid but manage to purify themselves. There are those who are intelligent yet commit reckless deeds, and others who are dull-witted yet remain steadfast in the Way. There are also those who can wield a sharp pen and express profound thoughts, and those who study ancient texts like the Three Tombs and Eight Threads to explore the meaning of principles. They are quick-witted and eloquent, yet they are good at understanding the past but poor at dealing with the present. Their expressions are not in line with reason, and their writings fail to convey the original meaning.

終則視其器量如何，能容納幾許；形質如何，能達何程度；靜燥如何，能否樂天知命，安貧達道；枯潤如何，是否當之窮通，含有禍福性質。此為形容氣色上論。

Finally, one must consider the person's capacity and how much they can endure; their physical constitution and how far they can go; whether their nature is calm or impetuous, and if they can be content with simplicity and accept their current circumstances, thus attaining great understanding; as well as the condition of their complexion—whether it is dry or moist—and whether it matches their present situation of prosperity or hardship, and what kind of fortune or misfortune it may indicate. All these points are based on the appearance and complexion.

二．觀其所由。觀者，為目之審察也。觀其人之品行如何，是否溫恭謙讓，敦睦守禮，入孝出弟，揚明彪炳，有超凡入聖之品，窮理盡性之行。次觀其志向如何，是否猷淵送，術略入神，智周成敗，思洞幽元，窮則獨善其身，達則兼善天下。

The second sentence, "Observe his conduct." By "observe," it means to examine carefully with the eyes. First, observe his character: whether he is gentle and respectful, humble and courteous, harmonious and polite in dealing with others, filial at home and respectful to elder brothers when away, with a reputation that is bright and prominent, possessing a character that is beyond ordinary and reaching the level of sages, and practicing morality that thoroughly investigates the principles of heaven and fully realizes human nature. Next, observe his aspirations: whether his strategies are profound, his skills exquisite and divine, his intelligence capable of foreseeing the success or failure of matters, his thoughts able to perceive the subtle and profound, and whether he can cultivate himself alone when not in power and benefit all under heaven when in power. These two sentences are originally from "The Great Learning" in the "Mencius."

再觀其智識如何，是否志小大，力輕任重，見解有遠慮，預料有先決。見機不作，則所為無成；迀闊不達，則拘執失敗；持勇不慎，累國累家；怯處不學，誤人誤己。終觀其勤敏，是否推肩卸責，畏難苟安，風夜不懈而惜寸陰，盡瘁忘勞而盡天職；略如何，築基而不越正軌；進退如何，知足而不蔽聰明。此為天姿事實上論。

Now observe his insight: is his ability small while his ambition is great, his strength weak while his burden is heavy? Does his view have long-term considerations? Does his foresight have prior decisions? If he sees an opportunity but does not act, nothing will be accomplished. If he is impractical and unversed in worldly affairs, he will be rigid and stubborn, leading to failure. If he relies on bravery without caution, he will endanger the country and his family. If he is timid and unwilling to learn, he will mislead others and himself. Finally, observe his diligence: is he shirking responsibility, avoiding difficulties, and seeking temporary ease, or is he diligent day and night, cherishing every moment, working tirelessly without forgetting his toil, fulfilling his heavenly duty? In planning, can he lay a solid foundation without deviating from the right path? In advancing and retreating, can he be content without being blinded by desires? The above passage discusses this from the perspective of innate talent and actual conduct.

三．察其所安。察者，為動靜之留心也。查其人之善惡如何，是否面惡心善，面善心惡，言善行惡，言惡行善，有心為惡，有心為善。至於前生善因，今生善果；前生善因，今生惡果；前生惡因，今生惡果；前生惡因，今生善果。故查其行之善惡，心之善惡，口之善惡，因潮流而趨為善惡，因知交而逼為善惡，因名利而惑為善惡，因氣憤而改為善惡。

The third sentence, "察其所安," refers to being attentive and mindful of a person's actions and intentions in both their active and quiet moments. First, one should examine whether the person's actions are good or evil: whether their appearance isvicious but their heart is kind, their appearance is gentle but their heart is cruel, their words are good but their deeds are evil, their words are harsh but their deeds are good, whether they act with intent to do evil or with intent to do good. Going deeper, there are also cases where a person's good deeds in this life result from good karma planted in a previous life, or good deeds resulting from bad karma, or bad deeds resulting from bad karma, or bad deeds resulting from good karma. Therefore, one must examine the goodness or evil of their actions, their thoughts, their words, as well as the goodness or evil of their actions influenced by circumstances and trends, those forced by friends, those driven by fame and wealth, and those changed by temporary anger.

次查其富而無驕，及好禮否；貧而無諂，及自樂否；貴而有容量，及不淫亂否；賤而從吾所好，及不移志否。守其範圍而不越，純其準繩而不亂，俗語謂之人格，古人謂之德行。終查其居尊有無驕傲，而盡其職責否；處卑有無諂侫，而亂其常度否；作事有無信用，言語是否正直。此為學趾行為上論。

Next, check whether he can remain humble when he is wealthy and still be respectful; and whether he can remain sincere when he is poor and still find joy in his circumstances—this is based on the meaning of the saying from the Analects of Confucius, "Though poor, he does not flatter; though rich, he does not become arrogant," and "Though poor, he is joyful; though rich, he is respectful." Also check whether he can show tolerance when he is in a position of power and avoid indulgence and excess; and whether he can follow his own inclinations when he is in a low position and remain steadfast in his aspirations. To stay within one's proper bounds without overstepping, and to hold firm to the right standards without deviation, is called "personality" in common speech and "virtue" in ancient terms. Finally, check whether he, when in a position of authority, shows no arrogance and fulfills his duties; and whether he, when in a low position, shows no flattery and does not disrupt the established norms; whether he is trustworthy in his actions and speaks with integrity. The above passage discusses matters based on one's conduct and behavior.

子口：君子坦蕩蕩，小人長慼慼。公篤曰：社會之分別，即君子與小人二種，而包括富貴貧賤、九流三教、士農丁商矣。所謂君子，即容貌清奇秀正，威嚴和肅；聲音明亮韻長，清秀和藹；氣色明潤安閒，黃紫慈祥；性情耿直公平，和蘊慷慨，仁義為用，道德為懷。故坦然無驚，心無妄念，瀟灑融和，胸無俗累，故曰君子坦蕩蕩他，即雍容安和之貌也。

Confucius said: The superior man has a broad and peaceful mind, while the petty man is anxious and confined all day. These two sentences are from the Analects, Volume 7, "Shu Er." Chen Gongdu said: People in society are divided into two categories, namely the superior man and the petty man. Wealth and poverty, high and low status, the nine streams and three teachings, and the four classes of scholars, farmers, artisans, and merchants are all included within these two categories. The superior man has an appearance that is clear, strange, elegant, and upright, with dignity and solemnity; his voice is bright and has a long resonance, clear and kind; his complexion is bright and tranquil, revealing a yellow and purple hue of kindness; his nature is upright and fair, gentle and restrained yet generous; he acts with benevolence and righteousness, and holds morality in his heart. Therefore, he is calm and fearless, with no false thoughts, and is free and harmonious in his conduct, with no worldly matters burdening his mind. Therefore it is said, "The superior man is broad-minded," which describes a dignified and peaceful demeanor.

所謂小人，即容貌鄙陋濁俗，薄削歪斜；聲音急燥散漫，破斷濁浮；氣色浮光脂膩，塵滯枯緊；性情偏窄見小，私貪痴妄，見利忘義，肥私害公。故戚然鬱結，常有私慾，陰險讓諧，常多俗累，故曰小人長慼慼也，即鬱結惑亂之貌也。

So-called small people have ugly and vulgar appearances, with thin and weak bodies and crooked facial features. Their voices are hurried and scattered, broken and muddy, and lack clarity. Their complexion is superficially bright but oily, dusty and dry. Their temperaments are narrow-minded and their understanding is limited. They are selfish and greedy, obsessed with false thoughts. When they see profit, they forget righteousness; when they benefit themselves, they harm public affairs. Therefore, they always look worried and troubled, constantly harboring private desires, acting secretly and speaking flatteringly. They are constantly burdened by worldly matters. Thus it is said, "Small people are always anxious," indicating a state of confusion and distress.

又有界於君子小人之間，類君子而不足，類小人而半非，則形質為清濁相兼，厚薄相等，雅俗相混，剛柔相用。小善立決而前，大善遲疑不為；積極勇進於名利，疎忽輕舉於道德。此等人謂之中人可也，非蕩蕩也，非慼慼也，執其兩端而常循循也，即勞慎持重之貌也。

There is another type of person who is between the gentleman and the petty person: when you say he is like a gentleman, he is still lacking a bit; when you say he is like a petty person, he is not entirely so. This kind of person has a nature that is both clear and turbid, thick and thin, refined and vulgar, strong and gentle. When faced with small good deeds, he acts immediately, but when faced with great good deeds, he hesitates and refuses to take action. In matters of fame and profit, he is always eager and ambitious, yet in moral matters, he is careless and hasty. Such a person can simply be called a 'middle person': he is neither broad-minded nor constantly anxious, but rather grasps both extremes and often follows the middle path, maintaining a demeanor of diligence, caution, restraint, and seriousness.

孟子曰：胸中正，則胖子瞭焉；胸中不正，則胖子托焉。公篤曰：聖人所謂於中，必形於外。蓋謂氣色為先天之動機，窮通動靜繫於此；目神為後天之代表，喜怒哀樂繫於此。二者含有性情行為、賢愚善惡之原則也。凡人含有天然之愛惡，孟子以眸子為比喻。心為五臟之君主，故醫家曰：心為君主之官，神明出焉。印堂為心之外表，為面部之主體，內應於心故也。

Mencius said: When the heart is upright, the eyes are clear; when the heart is not upright, the eyes are dim. These two sentences are from Mencius, Li Lu Shang. The original text mistakenly wrote 'mouzi' as 'pazizi' and 'mao' as 'tuo'. Chen Gongdu said: What the sages refer to as being within must also be evident outside. This means that the color and appearance belong to the earlier heaven's principle, and a person's prosperity or adversity, activity or stillness depend on this. The eyes belong to the later heaven's manifestation, and a person's joy, anger, sorrow, and happiness depend on this. These two aspects contain the standards of nature, behavior, virtue, and morality. Humans inherently possess natural likes and dislikes, and Mencius used the eyes as an analogy. The heart is the sovereign of the five viscera, so the medical school says 'the heart is the sovereign organ, and the spirit arises from it.' The imprint on the forehead is the external manifestation of the heart, and it is the main part of the face, because it corresponds to the heart internally.

故曰胸中之心靜而正，則印堂之氣明而潤，則其神不驚不擾，和蘊而收。瞭者，安閒之常態也，以眸子動靜，可推常人也。又胸中之心不正，有偏向欹斜，或為名利之關鍵，或為事實之障礙，或為安危之所繫，或為連帶之所累。

Therefore, when the heart in the chest is quiet and upright, the color of the forehead appears bright and moist, and the eyes are not startled or disturbed, but rather gentle and restrained, capable of holding back. The term "liang" refers precisely to this state of calm and ease; from the movement of the eyes, one can discern the nature of a person's heart. Conversely, if the heart in the chest is not upright, leaning to one side, or if it is blocked by the concerns of fame and wealth, or hindered by actual obstacles, or related to one's own safety, or burdened by the entanglements of others, then the eyes will show signs of disturbance.

如有怒氣之動而不正，則印堂見燥暗之色；有憂氣之動而不正，則印堂有青膩之光；有懼有哀而心動不正，則印堂有赤黑之氣；或動於愛之而不可得，或動於惡之而不可除，則印堂有浮膩之青暗；或動於惡念之已動，或動於危機之潛伏，則印堂有赤焰之枯慘。則眸子之心動神亂，有驚疑，有繁擾，故眊焉。眊者，烏珠上翻，睫毛宜豎，倉皇泯亂之態也，亦以眸子動靜，而可推常人也。

If anger arises and the mind is not upright, the area between the eyebrows becomes dry and dark; if worry arises and the mind is not upright, the area between the eyebrows emits a bluish and oily light; if fear or sorrow causes the mind to be unsettled, the area between the eyebrows shows a reddish-black aura; or if one is stirred by love but cannot obtain it, or stirred by hatred but cannot remove it, the area between the eyebrows appears with a floating and dark bluish color; or if evil thoughts have already arisen, or if danger lurks behind, the area between the eyebrows shows a withered and fiery red color. At this time, the eyes reflect a disturbed mind and a confused spirit, filled with suspicion and disturbance, so it is called "mao."the so-called "mao" means the black part of the eye turns upward, the eyelashes stand straight, showing a state of panic and confusion; similarly, from the movement of the eyes, one can discern the nature of a person. Clearly, when the heart moves, it first changes the color on the area between the eyebrows, then changes the expression in the eyes, and when both are observed together, it is impossible to conceal.

餘據事實考之，凡人有醜惡之行，其面帶愧；有殘毒之行，其神帶岔；有不平之行，其神帶憤；有陰險之舉，其面帶煞；有損失之事，其面帶愁；有死亡之災，其神似脫。試觀擾人演陰之時，必黑搽三陰；演危險之間，必紅點印堂；演慘禍之際，必滿面油垢而塗脂；演疾病之時，必滿面青黑而浮土。此亦於中而形於外也之表現，亦言形格，言氣色，而後決其事實也。

I have tested this in practice: whenever a person does something wicked, his face shows shame; if he does cruel and vicious things, his expression shows a perverse look; if he encounters injustice, his expression shows anger; if he has sinister actions, his face shows a sinister aura; if he suffers loss, his face shows sorrow; if he faces death, his eyes seem to be about to flee. Let us look at the stage: when actors play villains, they must blacken the "San Yin" areas; when they play dangerous situations, they must apply red dots on the forehead; when they play tragic disasters, they must be covered with oily dirt and apply makeup; when they play illness, their faces are all dark blue with a floating yellowish color. This is an example of "what is within must be shown outside." Therefore, it is necessary first to discuss the shape and appearance, and then the aura, before determining the actual circumstances of a person.

公篤曰：髮為血之餘，色為氣之餘，亦為相法之一小部份。故束髮、辮髮、薙髮、革髮、剪髮，雖以國家政治為轉移，亦有形格之宜與不宜也。如木形必蓄髮為吉，否則多疾厄苦惱，而多羈畔之事實發生。其義者何？蓋木者，即樹木之義也，宜清秀明潤，而青色不忌也。如禾之有苗，如樹之有葉，故禾無苗則死，樹無葉則枯，此獨不利於木形之正義。其它水土火金各格，則無關係。如木形非蓄髮不可，至於長短形式，又在各人之愛耳。

Chen Gongdu said: Hair is the residual manifestation of blood, and complexion is the residual manifestation of qi. This is a minor branch of physiognomy. Therefore, tying up hair, braiding, shaving, altering styles, or cutting short hair, although changing with the country's regulations, still has differences in suitability with an individual's physical constitution. For example, people with a wood constitution must have long hair to be auspicious; otherwise, they will suffer from many illnesses, troubles, and entanglements. Why is this so? "Wood" refers to the meaning of trees, which are suitable for being clear, elegant, and moist. Seeing green is not forbidden. Hair for a person with a wood constitution is like seedlings for crops, or branches and leaves for trees: without seedlings, crops die; without leaves, trees wither. This is especially true for people with a wood constitution. For other constitutions such as water, earth, fire, and metal, this relationship does not exist. People with a wood constitution must have long hair. As for how long to leave it or what style to comb it into, that is up to each person's preference.

公篤曰：古人常言相由心變，斯言封難為定論。老子雖有禍福無門、為人自招之說，此語為改造社會之風化，現正人心而設，並非事實也。凡人稟先天之靈氣而生，受後天之培養而成，或富或貧，或貴或賤，或壽或夭，或勞或逸，皆種前世之因，結今生之果。故以靈根為周，而後化出形質，方有清奇古怪嚴肅厚重，而為八大正格；薄削弱露歪濁俗寒，而為八大反格。其富貴貧賤、壽夭勞逸各類，特等上等中等下等常等層次，皆在有餘不足中區分也。

Chen Gongdu said: Ancient people often spoke of "the appearance changes with the mind," but this statement is actually difficult to take as a fixed truth. Laozi mentioned "calamity and blessing have no doors, only people summon them," but that was a teaching meant to reform social customs and correct the hearts of people, not an actual fact. People are born by receiving the vital energy of the Earlier Heaven and mature through the cultivation of the Later Heaven. Whether they are rich or poor, noble or humble, long-lived or short-lived, hardworking or easygoing, all these are the results of causes planted in previous lives. Therefore, first there is the root of the vital energy, then it transforms into the form and constitution of the body, and thus there arise the eight correct types: clear, strange, ancient, peculiar, strict, solemn, thick, and heavy, and the eight opposite types: thin, sharp, weak, exposed, crooked, turbid, vulgar, and cold. As for the various categories such as wealth and poverty, longevity and short life, labor and ease, and the different levels such as extraordinary, superior, medium, inferior, and common, they are all distinguished between "excess" and "deficiency." In other words, it is not that the mind changes the appearance, but rather that the inherited form and constitution first arise, and then produce such thoughts.

有此形質，然後有其心志。心有上進之思，志有不群之立，以國家為己任，以潮流為改造。有此心志，然後有其行為。行者，受教育而栽培成材；為者，乘時勢而促進為用；各尋出路之階梯，各結團體之發達。有此行為，然後有其際遇。或因利害而同舟共濟，或因時勢而冒險工作，或因交情而連代關係之進取，或因環境而逼迫臨險之成功。故種善因，結善果；種惡因，結惡果；種富貴貧賤因，結富貴貧賤果；種壽夭疾苦因，結壽夭疾苦果。此其定論也。

With such a physical constitution, there comes the corresponding mindset and aspirations: a mind that generates thoughts of advancement, a determination to stand apart from the common crowd, taking the country as one's responsibility and the era's trends as objects to be transformed. With such aspirations, there comes the corresponding actions: what is called 'acting' is cultivating oneself through education to become capable; what is called 'doing' is advancing in accordance with the times to put knowledge into practical use. Each person seeks their own path, each person forms groups to seek development. With such actions, there comes the corresponding circumstances: sometimes people unite in the same boat due to shared interests, sometimes they take risks due to the urgency of the times, sometimes they support each other due to personal connections, and sometimes they achieve success amidst difficulties. Therefore, planting good causes leads to good results, planting evil causes leads to evil results, planting the causes of wealth and poverty leads to the results of wealth and poverty, planting the causes of longevity and illness leads to the results of longevity and illness—this is the established truth.

故格局主富貴，雖奢華淫佚，依然為富貴之人；格局貧賤，雖勤慎耐勞，依然為貧賤之輩。此命之格局使然，其任勞而盡其天職，乃完人道之本責，至於窮通，則聽天安命也。壽者酒色縱慾，依然多壽；夭者清心寡慾，亦是疾夭。此稟受之元氣使然，其修身而養其正氣，刀法聖人之規矩，至於壽夭，則聽其稟受也。

Therefore, those whose destiny is naturally destined for wealth and honor, even if they indulge in luxury and excess, remain among the wealthy; those whose destiny is naturally poor and lowly, even if they work diligently and endure hardships, remain among the poor. This is determined by the inherent structure of one's fate; as for their willingness to work hard and fulfill their duties, this is the moral responsibility of a person. As for their success or failure in life, they can only submit to heaven's will and accept their fate. Those destined to live long, even if they indulge in wine and lust, will still live long; those destined to die young, even if they cultivate purity and restrain desires, will still die young. This is determined by the original vital energy they were born with; as for their efforts to cultivate virtue and nurture righteous energy, this is following the rules set by the sages. As for the length of their life, they can only accept their innate disposition. The author says this not to encourage people to abandon cultivation, but to distinguish between what is one's inherent duty and what is determined by one's fate.

經云：老人貪淫好色者為大壽。蓋稟受之氣太充足，而無消耗之地，須排洩其精，放縱其欲，方能調和陰陽，平氣安神，放心暢性。可見天地之造化，在於自然承受也。故不能勉強改移其富貧，顛倒其貴賤，何況壽夭之生死關係尤大，又豈能強勉改移耶。

The Classic of Mutual Influence says: An old person who still desires淫欲 and is fond of beautiful women is actually a sign of a long life. This is because he has an abundance of original qi that has no place to be consumed, so he must discharge his essence and indulge his desires in order to harmonize yin and yang, balance his qi, calm his spirit, and open his mind and emotions. This shows that the workings of heaven and earth depend entirely on following nature. Therefore, a person's wealth or poverty cannot be forced to change, nor can his status be reversed by force;何况 the issue of longevity and death involves life and death, which is even more significant, and certainly cannot be changed by forcing it.

夫夭亡之相，稟受既薄，而形質輕浮，氣色枯膩，加以酒色過度，私慾自戕，亦不過多惡疾耳，壽亦定數也。惟懸樑自剔、投河服毒，不是稟受之氣弱而死，然亦有凶格以證之。如分尸紋、覆舟口、赤脈貫瞳、睛凸四白、結喉露痣、兩腋無毛、穀道無毛、印堂懸針、火焰紋、破錠聲之類，如無此類形格，萬無凶死之理由。

Regarding the signs of a short life: those born with weak constitution, light and frail physical form, and dull and greasy complexion, if they indulge excessively in alcohol and lust, harming themselves through private desires, they will not live much longer and will suffer from several serious illnesses, but their lifespan is still determined by fate. Only cases such as hanging oneself, drowning, or poisoning are not caused by a weak constitution, yet they can be verified by certain ominous physical features. For example, a split mark on the forehead, drooping corners of the mouth like a overturned boat, red veins crossing the pupil, protruding eyes with white showing around them, a prominent Adam's apple with a birthmark, no hair on the armpits or around the anus, a hanging needle mark on the forehead, a flame mark on the forehead, or a voice like a broken instrument; if none of these physical signs are present, there is no reason to believe in a violent or sudden death.

按聖門之顏淵，敏而好學，其非禮勿視，非禮勿聽，非禮勿動，非禮勿言，觀此可知其行為矣，何以已亡年三十二歲耶。又紀漢之管輅，神其技矣，其自斷云：神不守宅，目無守睛，恐四九之年，為我之厄。後果亡於三十六歲，而應四九之厄年矣。如能修改，則不驗其不守宅不守睛之格局。況管輅深通玄機，善測休咎，如此二子者，豈修身之道而未聞耶。

Take Yan Hui, a disciple of Confucius, who was intelligent and eager to learn, and who practiced the four "non" principles: "do not look, listen, speak, or act without propriety" as recorded in the Analects, chapter Yan Hui. From this we can see how he behaved, yet he died at only thirty-two. Now consider Guan Lu of the Han dynasty, who had reached an extraordinary level in divination techniques. He once predicted for himself: "My spirit does not remain in its dwelling, and my eyes lack a fixed gaze; I fear that the year thirty-six will be my time of death." Indeed, he died at thirty-six, fulfilling the calamity of the number thirty-six. If true cultivation could change one's destiny, then his pattern of "spirit not dwelling in its dwelling, eyes without fixed gaze" should not have come true. Moreover, Guan Lu was deeply skilled in the mysteries and adept at predicting good and bad fortune. Yan and Guan, these two individuals, could they not have heard of the way of self-cultivation?

然吾國數千年，有性命學，即道家者流，而有不生不死之白日飛昇者，亦據有清奇之仙姿、古怪之道貌。如老子形如古柏，周身露筋骨而少肉，即純木純陽之格也；莊子氣息以踵；東陽碧眼方瞳；呂祖神含真彩，而有寒灼之光；關尹輔角插天，而有凌雲之氣；火龍真人玉柱上貫百會穴；三峰祖師山林骨插後腦海。按此數者，雖有神傅姿質，尚有良好際遇，故得真傳而修煉，又得金丹而證道，超凡入聖者有之，白日飛昇者亦有之，惟不易得仙品之姿質，以及真傳與秘訣耳。茲特證明惑人各術，為將來之智者考取焉。

However, our country has had for thousands of years the study of life and death, which belongs to the Daoist tradition. Among them, there are indeed people who do not die and ascend in daylight, who possess extraordinary appearance and strange demeanor. For example, Laozi's appearance resembles an ancient cypress tree, with his bones and sinews clearly visible and not much flesh, indicating a pure wooden and yang pattern; Zhuangzi could breathe deeply enough to reach his heels; Dongyangsheng had a pair of bright green eyes and round pupils; Lü Dongbin had a radiant inner light with a cool and piercing glow; Guan Yinzǐ had high, towering temples that seemed to reach the sky, exuding a lofty and cloud-like aura; the Fire Dragon True Person had a jade-like column bone running through the Hundred Convergences point; and the Three Peaks Ancestor had mountain-forest bones piercing through the back of his head. These individuals, although possessing divine talents as if bestowed by heaven, still needed favorable circumstances to receive the true teachings and practice, and to obtain the golden elixir to attain enlightenment. Thus, there were those who transcended the mundane and became sages, and others who ascended in daylight. However, the quality of a true immortal's constitution, as well as the true teachings and secrets, are not easily obtained. Here, I specially clarify those misleading practices, leaving them for future wise people to examine and choose from.

公篤曰：天道淳厚，人物感受淳正之氣，其人厚；天道澆薄，人物感受不正之氣，分外聰明。古法與今法之相反，大體可知其梗概。故古人智化略遲，形質亦厚重，宗旨穩見，志向有定，處世堅忍耐勞，舉動操以規矩準繩，貪心不重，力量與責任相合，為與智識相等，故成功者多。蓋壯而冠，即操一定職業，可繩終身享用，其平穩而持久，其行厚而守信，憂思妄念不多，反覆阻礙尤少，先天充足，後天無虧，其有壽者居多，耋耄期頤者不奇矣。

Chen Gongdu said: When the heavenly way is thick and pure, people feel the pure and correct energy, and thus become sincere and upright. When the heavenly way is thin and shallow, people feel the incorrect energy, and thus become more clever and resourceful. The reason why ancient methods and modern methods are opposite can be roughly understood from this. In ancient times, people developed wisdom slowly, their physical forms were heavy and solid, and they advocated stability and caution. Their aspirations were fixed, they endured hardship and were patient in their conduct, and their actions followed rules and standards. Their greed was not strong, their strength matched their responsibilities, and their actions were appropriate for their understanding, so they achieved success more often. In their youth, after the coming-of-age ceremony, they fixed on one profession, which could be used throughout their lives. Their lives were stable and enduring, their conduct was sincere and trustworthy, and they had few worries and false thoughts. They encountered fewer obstacles and reversals. Their innate endowments were sufficient, and they did not lose them in later life, so they lived long lives, often reaching eighty or ninety years, and even a hundred years was not unusual.

今人智化頗早，元氣先洩，形質亦薄露。其志向大而縱橫，其持科學而強進，本尚武之精神，以機巧為適用，貪心既重而越正軌，妄念尤多而慕虛榮。故壯年即遊歷歐美，考查科學，遍覽古今，其又駁雜不純；其行又機巧而貪，其氛又剛燥而焰，其性又複雜而亂，不達目的尤多，驚險挫折不少，氣質不舒而多憂，花天酒地而從欲。先天之稟受本薄，後天之形質又虧，其不壽者居多，四九六七者常見矣。

Nowadays people develop intelligence early, and their vital energy has already been leaking out beforehand, making their physical forms and bodies thin and exposed. Their ambitions are great and they go out in all directions, relying on science to strive for advancement relentlessly, and with a spirit of martial valor, they regard cleverness as practical. Their greed is heavy, so they go beyond the proper path; their vain desires are numerous, and they are fond of showing off. Therefore, in their youth they travel to Europe and America, study science, and extensively read both ancient and modern works, but what they learn is mixed and not pure. Their actions are clever yet greedy, their ambition is fierce and impetuous, and their nature is complex and confused. They often fail to achieve their goals, encountering many dangers and setbacks. Their temperament cannot be relaxed, leading to much worry, and they indulge in sensory pleasures, giving way to licentious desires. Their innate constitution is already thin, and their physical condition is further weakened in later life, so many live short lives, often dying at thirty-six or forty-two. This is not because nowadays people are inherently inferior to ancients, but because the era's destiny has changed, the customs have altered, and the kind of energy people absorb has become thinner.

二者雖夭時之潮流所趨，而形格神氣必變更矣。古人清中氣厚者必多，今人清中氣薄者亦多；古人有才不露者尤多，今人有才浮露者亦多。故孔子曰：三十而立，剩下十八歲即立，而為階梯之初步；四十而不惑，刻下二十七成為不惑，爭名奪利之立功；五十而知天命，刻下為三十六歲，即能改造時勢，而有國家興亡之關係。

In ancient and modern times, although these differences are due to the trend of the times, people's physical constitution and spiritual energy must have changed accordingly. In ancient times, those who were clear and refined yet had strong vitality were more common; nowadays, those who are clear and refined but have weak vitality are more prevalent. In ancient times, those with talent who did not display it externally were more numerous; nowadays, those with talent who show it off are more common. Therefore, Confucius said, "At thirty I stood firm," which in today's terms would mean standing firm at eighteen, which is merely the first step in entering society. Confucius said, "At forty I was no longer confused," which today would mean being unconfused at twenty-seven, a time when one is eager to compete for fame and fortune and establish achievements. Confucius said, "At fifty I understood the Mandate of Heaven," which today would mean reaching that age at thirty-six, a time when one can already reshape circumstances and become involved in the rise and fall of the nation.

六十而耳順，刻下為四十五歲，即成功居多數，知時達世矣；七十而從心所欲，刻下為五十左右，即舉止安危，立言立法，從心所欲矣。故古今之情形不同，潮流之轉移各異，聖人之言，不足為定法矣。今之風鑑家，尤宜注意天道厚薄、時世盛衰、人事轉移、地形變通，與相法有連代之關繫焉。

Confucius said, "At sixty, I can hear what is said and understand it as it is." Now, at forty-five, one has already achieved much and can discern the times and understand worldly affairs. Confucius also said, "At seventy, I can act as I wish without transgressing the rules." Now, at fifty, one's every action relates to the safety of the whole situation, and one can express ideas and establish laws according to one's will without exceeding the limits. The ages mentioned in the original text of the Analects, When Politics is Practiced, should be recalculated today. This shows that circumstances have changed over time, and the flow of trends varies, so the words of the sages are no longer suitable as unchanging rules. Today, those who read faces should pay particular attention to the thickness and thinness of the heavenly way, the prosperity and decline of the times, the changes in human affairs, and the differences between regions—these all have a connection with the art of physiognomy.

公篤曰：內相一說，由來久矣，前賢已略言之而不詳，似不注重於內相明矣。今人多惑於茲，而又誤會其說，茲特證之。聖人云，於中必形於外，有內相者，必有外相以應之，宜隱藏者惟痣耳。不能以身上之某處有一骨不同，某處有一痕奇異，則評為如何富，判為如何貴也。請觀達摩之測量法，即如其輕重矣：其全身由項而下，僅佔十分之三分耳，故手足之相尚不為重，不過形局之一小補助品耳，其它骨痣痕紋，又為補助品之附屬品而已，至於富貴貧賤，末敢以此為定論也。

Chen Gongdu said: The concept of "inner appearance" has existed for a long time. Previous masters only mentioned it briefly without elaborating, indicating they did not place much importance on it. Modern people are often confused by this concept and have misunderstood it. I now specially clarify it. The sage said, "What is within must manifest outward." Those who have an inner appearance must have an outer appearance corresponding to it. The only thing truly suitable for concealment is a mole. One should not judge someone's wealth or status merely because there is a piece of bone different from others or a peculiar mark somewhere on the body. Please look at the method of measurement used by Bodhidharma, which is clear and distinct: the entire body below the neck accounts for only three tenths, so the appearance of hands and feet is not very important, merely a small supplementary element of the whole form. The other bones, moles, marks, and patterns are even more subordinate elements. To judge a person's wealth, status, poverty, or lowliness based on these is something I do not dare to take as a definitive conclusion. Since their weight is so small, they should not take precedence over the main subject, using subordinate elements to overshadow the main aspect.

假定有內相而無外相，則如美玉之埋山耳；有外相無內相，亦可超騰而發達也。內相外相相應，自然奇特，而非尋常之貴矣；單獨內相奇特，即前論為補助之附屬品，自然無關利害也。余每見形格清奇，無內相亦名成利就；又每見形格削陷，有內相亦家破身貧。此皆市檜惑人之說，不足為憑，而非正義明矣。

If a person has an inner appearance but no outer appearance, it is like a fine jade buried in the mountain, lying unused. If a person has an outer appearance but no inner appearance, he can still rise to success. When inner and outer appearances correspond with each other, it is a rare and extraordinary pattern, which is truly not ordinary wealth. If the inner appearance is peculiar by itself, according to what was said before, it is only a supplementary element, naturally unimportant. I have often seen people with a clear and strange outer appearance who have not had an inner appearance, yet they have achieved fame and success. I have also often seen people with a dull and unremarkable outer appearance, even if they have an inner appearance, who still end up with family ruin and poverty. This shows that the concept of inner appearance is just a trick used by common fortune-tellers to deceive people, which is unreliable and not the correct principle.

故經云：頭為諸陽之首，而佔全身十分之七；面為百部之全，而應五臟六肺之繫，方為正論也。按內相者，隱藏無質也。余考古之相法，以形格氣色為外相，有名有質故也；以精神聲音為內相，有名無質故也。此等論法，較為確實，而具正大之義論也。

Therefore, the classic text on physiognomy says: the head is the leader of all yang energies, accounting for seven-tenths of the body's weight; the face encompasses all parts of the body, corresponding to the meridians of the five viscera and six bowels—this is the correct view.the so-called「inner appearance」, is originally hidden and has no tangible form. I have studied the ancient methods of physiognomy, classifying form and color as external appearances, because they have names and tangible forms; and spirit and voice as inner appearances, because they have names but no tangible forms. This way of reasoning is more accurate and conforms to the proper principles.

公篤曰：眉毫、真毫、耳毫，古人多稱為有壽，而袁柳莊與衡真尤極力發揮此項議論：其眉毫如何貴壽，鼻毫如何富壽，耳毫如何壽考康寧。可見其法多據單獨部位而論，乃一偏之見，純繫小家而不知大體故也。古人以毫毛為相法之附帶品，亦有部位之輕重、加減之乘除，以重要牲為用神故也。

Chen Gongdu said: The growth of hairs on the eyebrows, nose, and ears is often regarded by ancients as a sign of longevity. Yuan Liuzhuang and the book "Hengzhen" further developed this idea to the extreme, discussing how hairs on the eyebrows indicate both nobility and longevity, hairs on the nose indicate wealth and longevity, and hairs on the ears indicate longevity, health, and well-being. It is evident that their methods mostly focus on a single body part for judgment, which is a partial view, and they are merely petty techniques that fail to grasp the bigger picture. Originally, ancients regarded hairs as secondary elements in physiognomy, with distinctions in the importance of different body parts and calculations involving addition, subtraction, multiplication, and division. The key was to use the most important part as the useful god.

余考眉為肺絡之正繫，肺主憂思，按《內經》云，肺主皮毛，此憂愁發現於眉故也。查眉之常度，以柔細清疏修長潤澤為合格，以枯燥焦亂浪濁雜毫，皆為眉之反格，號曰愁眉不展之類是也。按余考查，左眉露毫，主外務糾紛而發生，亦有刑弟兄叔伯者；右眉露毫，主內務顧忌而發生，亦有刑妻妾子女者。又考兩眉前半節，多應弟兄姊妹之刑剋，次亦自相殘害之不睦；兩眉後半節，多應妻妾子女之刑傷，次亦意見紛爭之忤逆。故眉之露毫，亦因肺氣不舒，肺竅閉塞，由憂思鬱結而反其常度也。

I have studied: the eyebrows are connected to the lung meridians, and the lung governs worry and thought. The Yellow Emperor's Inner Canon says the lung governs the skin and hair, so sorrow and worry manifest on the eyebrows. The normal appearance of eyebrows is soft, fine, clear, sparse, long, and moist; if they are dry, disordered, scattered, turbid, and have coarse hairs growing, these are abnormal signs, which are commonly referred to as "worried eyebrows." According to my study, long hairs growing on the left eyebrow indicate troubles from external matters, and may also indicate conflicts with brothers and uncles; long hairs on the right eyebrow indicate troubles from family matters, and may also indicate conflicts with wives, concubines, and children. Further, the front part of both eyebrows mostly relates to conflicts among siblings, followed by mutual harm and lack of harmony; the back part of both eyebrows mostly relates to injuries to wives, concubines, and children, followed by disputes and rebelliousness. Therefore, hairs growing on the eyebrows are due to the lung qi not flowing smoothly and the lung orifices being blocked, caused by accumulated worry and thought. Since the root cause is worry and thought, one should not simply wish someone a long life upon seeing long hairs on the eyebrows; one must first determine whether the hairs are on the left or right eyebrow, and whether they are in the front or back part.

鼻孔之竅，內通腎絡，側通肺管，此四竅之正屬偏屬也。外形屬土，中嶽之名始此也。鼻孔固有毫，但在收臧與露出為區分耳。大凡鼻毫以收藏柔細為吉，如粗多者，為聰明而勞碌；如細少者，為清閒而平安；如露出而長者，則家庭有刑剋人丁，及血系統之衰弱，六親無力而反遺累，雖主壽而非福，亦非壽之專部也。假定眉不高，耳不長，神不充，氣不聚，雖有鼻毫，亦不能為壽矣。可見鼻毫發露，為環境日勞，人丁日弱，子孫日見不力，皆非善相亦明矣。

The nose has several openings, which internally connect to the kidney meridians and externally connect to the lung's air passages. This describes the proper and secondary associations of the four openings. The nose's external form belongs to earth, hence the name "central mountain." The nose naturally has fine hairs; the difference lies in whether they are concealed or exposed. Generally, if the nose hairs are concealed and fine, it is auspicious; if they are coarse and numerous, it indicates intelligence but toil; if they are fine and few, it suggests ease and peace. If the nose hairs are exposed and long, there will be conflicts within the family, the lineage will be weak, and the six relations will not support but rather hinder. Such people may have longevity but lack happiness, and since the nose is not specifically associated with longevity, this is even worse. If the eyebrows are not high, the ears are not long, the spirit is not full, and the energy is not concentrated, then even if there are nose hairs, they do not indicate longevity. Therefore, exposed nose hairs signify an increasingly difficult situation, a gradually declining family, and children who are increasingly unhelpful, all of which are bad signs.

按耳竅內屬腎絡，限則為初年。耳毫雖主壽，然有缺點：或主神經昏憒，或主人丁衰弱，或主眼失其明，或主耳失其聽。如耳毫愈多而愈長，其破敗愈大，此為勞苦寒賤之流，或為果滯憂愁之輩。此三者皆非善相，風鑑家勿為柳莊衡真所誤也。如有毫露出，可以拔之，用酒揉搽，久則可減其勢，而事實亦可減輕，今附錄於此，亦相法之小補也。

The ear orifices are internal and belong to the kidney meridians, and they are associated with early years. Although long hairs growing in the ear may indicate longevity, they also indicate defects: they may indicate mental confusion, or a decline in family members, or blindness in the eyes, or deafness in the ears. The more and longer the hairs, the greater the decline. Such people are often laborers in poor conditions or those who are blocked and troubled. Hairs growing on the eyebrows, nose, and ears are all bad signs. Those who practice physiognomy should not be misled by the schools of Liu Zhuang and Hengzhen. If such hairs have already appeared, they can be plucked out and then rubbed and massaged with wine. Over time, this can reduce their influence, and the actual effects can also be mitigated. Now I record this method here as a small addition to the art of physiognomy.

公篤曰：相法一說，由來已久，各因時代變遷，則用神亦為之一轉移。刻下萬國交通，世界風行，但各有地帶不同，國家法律各異，以致應徵亦有互相出入，分地而論之可也。余考新相法，有骨相學一冊，此為一偏見之說，或因少數人之應驗而設。按骨相始於周代之鬼谷子，即山之有玉璞寶石，以分貴賤也；淵之有明珠水晶，以別真偽也。骨相之學，本此而論，乃中國古法一知之過渡時代，漢唐已不全用矣。

Chen Gongdu said: The art of physiognomy has existed for a long time. With the changing of the times, the useful god used in this art has also changed. Now that commerce is widespread across the world and the customs are popular everywhere, yet the water and soil of different regions vary, and the laws of various countries differ, so the same physiognomy may have different results in different places. Therefore, it is appropriate to judge according to different regions. I have examined the newly published physiognomy books, and there is a book called "Bone Physiognomy." This is a partial view, perhaps based only on the experiences of a few people. The theory of bone physiognomy originally started from Guiguzi in the Zhou Dynasty, like a jade璞 and precious stones hidden in a mountain, used to distinguish nobility and commoners; or pearls and crystal hidden in a deep lake, used to discern truth and falsehood. The study of bone physiognomy is based on this principle, belonging to a stage in ancient Chinese methods that only knew one aspect. By the Han and Tang dynasties, this method was no longer fully used.

一經流入歐西，藻飾文詞，變更名稱，復流入中國也。如眉尾之福堂骨，中國為外財庫，西人為蓄財骨，同一意也。據此立法，尚為相學之枝葉部位，不如達摩之形神音氣合論為詳，而可靠也。西人得此為研究之初步、試驗之過程，不如達摩百分之五也。

This system, after being transmitted to the West, was embellished with refined language, given new names, and then flowed back to China. For example, the "Futang bone" at the end of the eyebrows, known in China as the external treasure warehouse, is called the "treasure bone" by Westerners; they are actually referring to the same thing. Based on this, it remains only a superficial part of physiognomy, less comprehensive and reliable than the approach of Bodhidharma, who integrated form, spirit, voice, and breath into his theory. The Westerners use it merely as the first step in their research and as a process of experimentation, which is less than five percent of what Bodhidharma achieved.

又有手相學一冊。余考手相之說，始於唐代之李淳風，以八卦方位而立中宮明堂，以紋縱橫成形，象形立義，而別貴賤也。按手足為四肢，肢者，枝葉之義也，而非正幹明矣。又割斷手足，尚不致命，此不如頭面之重亦明矣。故達摩之測量法，以頭面佔十分之七，全身佔十分之三，亦出輕重之分而定也。凡個人以一百分測量，兩手得三分，萬不能以三分而勝過九十七分也。假定二者偶有應驗，或與形神暗合，不足為定法也。

There is also a book called "Hand Reading." I have studied the theory of hand reading, which originated in the Tang dynasty with Li Chunfeng. He used the eight trigrams and the central palace and bright hall positions on the palm to determine the shape of the palm lines, and interpreted their forms to distinguish between high and low status. To know that hands and feet are limbs, "limb" means branches and leaves, not the main trunk; moreover, cutting off hands and feet does not lead to death, showing that they are not as important as the face. Therefore, the method used by Bodhidharma, which assigns seven-tenths of the face and three-tenths of the body below the neck, is based on the importance of different parts. If a person measures everything out of a hundred parts, the hands only account for three parts, and it is definitely not appropriate to use these three parts to overshadow the remaining ninety-seven. Even if hand reading and bone reading occasionally match or happen to align with the form and spirit, it is just a coincidence, and cannot be established as a fixed method. If we are to establish a method, we must start from the face, which is the most important part.

近有相法大觀，採取清代名將名相之圖形，以及民國偉人、名流名伶名妓，無不盡量搜印，取以為證。按圖案驥，亦蹈《水鏡相法》引古作證之弊。按人生之形質神氣，各有不同，即同父母而先後生，或生，亦各有差異之點，何得有同樣之人而相比較乎。設有相同，先後之時代變更，窮通各異，又何得為同類之事業而定其限乎。如題為像譜大觀可矣，此非風鑑家所出之書也。凡讀吾書者，請注意後之測量五章，以及各種活法要訣，方是正宗，而不偏向也。

Recently there has been a book called "The Great View of Physiognomy," which collects images of famous generals and statesmen from the Qing dynasty, as well as great figures, celebrities, actors, and courtesans from the Republic era, and prints them together as evidence. This method of searching for a horse by its picture falls into the same old mistake as the "Water Mirror Physiognomy," which cites ancient people as proof. One must know that human form, quality, and spirit are all different. Even siblings born from the same parents, or even those born at the same time, have their own differences. How could there be exactly the same person to compare? Even if the appearance is truly the same, once the time periods differ, their fortunes and experiences will vary, so how can we determine that they must necessarily pursue the same kind of career or have the same boundaries? Such a book could be called "The Great View of Portraits," but it is not a book that should be written by a professional physiognomist. Those who read this book should pay attention to the later chapters on measurement and the various essential principles of living, for those are the genuine methods and will not lead one to one-sided conclusions. Comparing pictures to people can only give a superficial resemblance; only by understanding the principles can one truly discuss physiognomy.

公篤曰：近世風鑑家斷財帛官之富業，單據土星而論之，並且盲指而瞎吹，常有不近人情之說，又以土星一部而包括各項，是為相法之誤解。蓋財星之種類頗多：有正受之祖業，有坐守之自創，有官祿之致富，有承祧之偏受，有偏浮之發達，有交際之利益，有子孫之宏恢，有族戚之提拔，有知交之輔佐，有遠發之外業，有妻妾之暗助，有奴僕之勤勞，故非中嶽一部而可包括矣。茲特分類列後。

Chen Gongdu said: Recently, those who read faces have been judging a person's wealth and property solely based on the nose, which is called the "earth star," and they speak recklessly and boastfully, often making unreasonable statements. They also claim that the earth star encompasses all sources of wealth, which is a misunderstanding of face reading. One must know that there are many types of wealth stars: there is inherited ancestral property, self-established family businesses that are maintained, wealth gained through official positions, inheritance of the family lineage with partial benefits, sudden fortune from unconventional sources, profit from social connections, prosperity of descendants and family honor, assistance from close relatives, support from friends, success achieved through moving away from home to establish a career, secret help from wives and concubines, and diligent effort from servants. All these different paths cannot be fully covered by the single "central mountain" of the nose. Now, they are divided into thirteen categories as follows.

一．正受祖業之財，以南嶽高超寬隆為重，山根有樑上實次之。有無祖業，當以二部考查之；如祖業之多寡，則以其部位之勢如何，及氣質之聚，以分別而定之。二．坐守自創之財，以土星豐隆圓齊為重，年壽樑柱捲筒次之。能否創立，當以二部考查之；如創立之多寡，則以其部位之雄突，及氣聚之厚薄，以分別而定之。

The first category refers to wealth inherited from ancestors. It is characterized by a high and broad forehead, regarded as the 'Southern Mountain'. The second consideration is the presence of a strong bone structure at the root of the nose and a solid upper part. Whether one can inherit ancestral wealth is determined by these two features. The amount of ancestral wealth is assessed based on the strength and concentration of the气势 and气质 of these two areas, which determines the rank. The second category refers to wealth earned through one's own efforts and the ability to maintain it. It is characterized by a full and round nose, regarded as the 'Earth Star'. The second consideration is the nose bridge being like a pillar and the nose tip like a rolled bamboo tube. Whether one can establish a business is determined by these two features. The scale of the business is assessed based on the prominence and thickness of the气势 and the concentration of the气 at these two areas, which determines the rank.

三．官祿致富之財，以兩目清秀充藏為重，兩額上插厚輔次之。宦囊是否充裕，當以二部考查之；加進田宅之多寡，則以其部位之充分，及氣聚之久暫，以分別而定之。四．承祧偏受之財，以兩天倉豐隆雄突為重，土星敦厚圓隆次之。能否偏受產業，當以二部考查之；如偏受產業之多寡，則以其部位之厚薄，及其氣聚之旺弱，以分別而定之。

The third category involves wealth obtained through official position, which is characterized by clear and bright eyes with inner luminous spirit, and secondarily by the prominence and solidity of the sides of the forehead. Whether the wealth from official position is abundant is determined by these two features; the amount of land and property acquired is judged by the fullness and solidity of these areas, as well as the duration and strength of the qi gathering there, thereby determining the rank. The fourth category involves wealth inherited from the family lineage, which is primarily indicated by the fullness and prominence of the two sides of the Heavenly Granary, and secondarily by the thickness and roundness of the nose's earth star. Whether one can inherit a portion of the family property is determined by these two features; the amount of inherited property is judged by the thickness and thinness of these areas, as well as the strength and weakness of the qi gathering there, thereby determining the rank. The previous category of wealth is associated with the eyes and forehead, representing wealth earned through one's official position; this category of wealth is associated with the Heavenly Granary and the nose, representing wealth inherited from the family lineage, with different sources of origin leading to different areas of examination.

五．偏浮發達之財，以蘭臺圓厚勻收為重，又以蘭臺氣黃色紫定之。如意外之財，當以此部考查之；如得偏浮之多寡，則以其部位之大小，及其氣色之明潤濃淡，而合五行四時，以分別而定之。六．交際利益之財，則以廷尉圓厚勻收為重，又以廷尉氣黃色紫定之。如交際各項之財利，當以此部考查之；如得交際利益之多寡，則以其部位之大小，及其氣色之明潤濃淡，而合五行四時，以分別而定之。

The fifth category concerns wealth obtained through unexpected means, which is judged primarily by the left nasal wing, the "Lantai," being round and thick with even contours. The presence of yellow qi and purple color on the Lantai further determines this. All forms of unexpected wealth are assessed through this area. The amount of such wealth is determined by the size of the Lantai, the clarity and intensity of its color, and its compatibility with the Five Phases and the four seasons, thus determining its rank. The sixth category concerns wealth gained through social interactions, which is judged primarily by the right nasal wing, the "Tingwei," being round and thick with even contours. The presence of yellow qi and purple color on the Tingwei further determines this. All forms of wealth obtained through social interactions are assessed through this area. The amount of such wealth is similarly determined by the size of the Tingwei, the clarity and intensity of its color, and its compatibility with the Five Phases and the four seasons, thus determining its rank. These two types of wealth are both active and transient, so their assessment focuses more on color than on bone structure. The left Lantai governs unexpected gains, while the right Tingwei governs gains from interpersonal relations; the left and right should not be confused.

七．子孫發達宏恢大業之財，則以地庫豐隆而朝拱為重，人中深長、土星圓起次之。子孫是否宏恢門第，當以此三部考查之；如子孫發達之多寡，則以其部位之勢如何，及其氣色潤澤之虛浮充實，以分別而定之。八．族戚六親提拔之財，則以口角上仰、食祿二倉收斂為重，井灶勻配次之。如得族戚六親之助，當以此二部考查之；如族戚提拔而發達之多寡，則以其部位之勢如何，及其氣色明潤之濃淡，以分別而定之。

The seventh category refers to wealth derived from descendants who can prosper and enhance the family fortune. This is indicated by the fullness and prominence of the 「earth storehouse」 located on both sides of the lower jaw, with a converging upward trend. Next, observe the depth and length of the philtrum and the roundness of the nose's earth star. Whether descendants can bring prosperity to the family is determined by examining these three areas. The extent of their prosperity is judged by the strength of the energy in these areas and whether the color is superficial or substantial, thus determining the level of prosperity. The eighth category refers to wealth obtained through assistance from relatives and the Six Relations. This is indicated by the upward tilt of the corners of the mouth and the convergence of the 「food salary」 and the two 「grain stores」 on either side. Next, observe the size and even distribution of the 「well stove」 at the nostrils. Whether one can receive help from relatives and the Six Relations is determined by examining these two areas. The extent of prosperity resulting from such assistance is judged by the strength of the energy in these areas and the intensity of the color, thus determining the level of prosperity. The first category of wealth comes from the next generation, so it focuses on the lower part of the face, particularly the earth storehouse and the philtrum. This category of wealth comes from the previous generation and collateral branches, so it focuses on the corners of the mouth and the food salary and grain stores, with one area above and one below, each having its own specific focus.

九．弟兄平輩相輔而發之財，則以兩眉清秀修長為重，印堂豐滿平隆次之。如得兄弟平輩相輔而發之財，當以此二部考查之；如得輔助而發達之多寡，則以其部位之勢如何，及其氣色明潤之濃淡虛浮，以分別而定之。十．知交輔佐、友誼臂助而發達之財，則以兩顴高起上插玉堂為重，法令豐隆紋長次之。知交友誼是否輔佐臂助之發達，當以此二部考查之；如得外輔而發達之多寡，則以其部位之勢如何，及其氣色明潤之濃淡，以分別而定之。

The ninth category refers to wealth obtained through assistance from brothers and fellow generations. This is primarily indicated by the two eyebrows being clear, neat, and long, with the second consideration being the fullness and flatness of the forehead. Whether one can receive help from brothers and fellow generations is determined by these two features. The extent of success resulting from such assistance is judged by the strength of these areas, the brightness and intensity of the color, and whether it is solid or faint, thus determining the level. The tenth category refers to wealth obtained through the support of friends and acquaintances. This is mainly indicated by the high and upwardly extending 'Jade Hall' area on both cheeks, with the second consideration being the prominence and length of the philtrum markings. Whether one can truly receive help from friends and acquaintances is determined by these two features. The extent of success resulting from such external assistance is judged by the strength of these areas and the brightness and intensity of the color, thus determining the level. These two categories both refer to wealth obtained through the help of others, but they differ in proximity: brothers and fellow generations are related by blood and are reflected in the eyebrows and forehead, while friends and acquaintances are external supports reflected in the cheeks and philtrum. The eyebrows and forehead indicate kinship, while the cheeks and philtrum indicate dealing with outsiders. When making a judgment, these areas should not be confused with each other.

十一．破梓離鄉，遠發異地，立業於外者，則以眉尾之福堂骨高稜豐突為重，邊城上破而復上插次之。如異鄉是否立業，當以此二部考查之；至於發達之多寡，則以其部位之勢及突露，又以氣色之黃紫充足，以分別而定之。十二．妻妾暗助之財，則以奸門豎起上平玉堂、魚尾紋上仰為重，兩顴隆厚次之。有無內助之力及暗助之發，當以此三部考查之；至於發達之多寡，則以其部位之強弱，及其氣色之黃紫濃淡大小，以分別而定之。

The eleventh category concerns those who leave their native land and establish themselves elsewhere. The main focus is on the prominence and sharpness of the "Futang bone" at the end of the eyebrows, and whether it is full and prominent. Next, look at the "Biancheng" area, which may have some damage but still allows for insertion. Whether one can establish oneself in a foreign land is determined by these two areas. The degree of success is judged by the strength and prominence of these areas, as well as the sufficiency of yellow and purple coloration. The twelfth category concerns wealth supported secretly by a wife or concubine. The main focus is on the "Jianmen" area rising vertically and reaching the level of "Yutang," as well as the upward curve of the fish tail lines. Next, examine the fullness of the two cheekbones. Whether there is internal support and whether this support can be activated is determined by these three areas. The degree of success is judged by the strength of these areas, the intensity and extent of yellow and purple coloration. These two categories, one concerning the fate of leaving the homeland and the other concerning the support of a wife or concubine, are external and internal respectively, forming a contrast.

十三．奴僕勤勞，得力有用，而發達之財，則以腮頤力突重城為重，兩仙庫平厚豐起次之。有無奴僕可靠而得力，當以此二部考查之；至於發達之多寡，則以其部位之勢突與厚重，及氣色之明潤，以分別而定之。

The thirteenth category involves wealth gained through the diligence and effort of servants. This is characterized by strong and prominent cheeks, forming a 'heavy city' protection. Next, examine the two sides of the 'immortal warehouse' to see if they are full, thick, and prominent. The reliability and effectiveness of the servants can be judged from these two areas. The extent of success in this type of wealth depends on whether these areas are prominent and substantial, and whether their color and luster are bright and moist. Based on these factors, the level of wealth can be determined. The above thirteen categories represent the complete picture of the wealth star, not something that can be fully understood by just looking at the nose.