Section Seven: Correcting the Errors

骨相第廿四式：按第廿四圖式，名為金鎖十字骨。在後腦海正部，橫骨較短，直骨較長，而成十字架。主製造專家，或技藝專長。初年奔牠勞碌，中年遇合發達，而為貴人賞識，衣祿豐足，妻淑子賢。稍有挫折遺累：半為識人不足，因權利而糾紛；半為族戚牽制，因情義而包圍。天性厚中有刻苦，慈良而又量狹，思想細密，專精其志，而美其用。有時偏傲任性，負氣妄行，與大多數心理相反，此其結怨招尤之處也。

The twenty-fourth pattern of bone structure, corresponding to the twenty-fourth diagram, is called "Golden Lock Crossbone." It is located at the center of the back of the head, with a shorter horizontal bone and a longer vertical bone crossing each other to form a cross shape. The person with this pattern becomes an expert in manufacturing or has a specialized skill. In his early years, he is busy and toils hard; in his middle years, he meets favorable opportunities and gains recognition from a nobleman, leading to abundant food, clothing, salary, a virtuous wife, and a capable son. However, he also encounters some setbacks and troubles: partly due to poor judgment of people, causing disputes over power and interests; partly due to being restricted by relatives from his own clan, being surrounded by social obligations and unable to escape. His nature is honest and hardworking, kind and benevolent, yet with a narrow mind; he is meticulous in thought and focused in purpose, thus able to fully utilize his abilities. However, he sometimes becomes stubborn and arrogant, acting on impulse, making reckless decisions, and going against the majority's views, which is the source of his conflicts and criticism.

骨相第廿五式：按第廿五圖式，名為靈神奇智骨。在耳輪之下，接近腮頤，似三角形，而至耳後之髮際。主聰明奇巧，而有慧根；豐衣足食，而多博覽；多才藝而好辯，通今而博古。才華浮露於外，有大志而輕舉，多嗜好而縱慾，故中年多疾厄：半為腎虧之痼疾，半為負氣之痞瞞，又於血液痔漏，胃氣哽噎，是其常度病。其骨大者，為公使之外交家；小者為政客之遊說輩。天姿聰敏，而有急智之轉機；見景生情，而有迎合人之心理。器量狹小，是為輔佐之貴名；遇折勞心，是為壽徵之弱點。好道而眩奇，美術而驕傲，虛榮心重，而多風塵也。

The twenty-fifth pattern of bone structure, corresponding to the twenty-fifth diagram, is called "Ling Shen Qi Zhi Gu" or "Spiritual Wisdom Bone." It grows beneath the earlobe, near the jaw, shaped like a triangle, extending all the way to the hairline behind the ear. This pattern indicates a person who is intelligent, resourceful, and endowed with wisdom. He is well-provided for, reads widely, is talented in many areas, and enjoys debate. He is knowledgeable about both current affairs and ancient history. However, his talents are often displayed superficially, his ambitions are great but he tends to act hastily, and he has many hobbies, indulging in sensory pleasures. Therefore, he is prone to illness in middle age: half due to kidney deficiency and other chronic ailments, and half due to stagnation of qi causing distension and blockages. Other common ailments include blood disorders, hemorrhoids, and stomach discomfort. Those with a large bone can become foreign diplomats, while those with a smaller bone may become itinerant politicians. He is quick-witted and capable of adapting to situations swiftly. He is sensitive to surroundings and good at understanding others' emotions. However, his capacity is limited, so he can only attain a subordinate position of prestige. When faced with setbacks, he becomes anxious and overburdened, which is a weakness in his lifespan. He has a fondness for esoteric practices and likes to show off, is interested in the arts but has a touch of arrogance, and is proud, leading him to spend his life in the bustle of the world.

骨相第廿六式：按第廿六圖式，名為中峰天柱骨。在南嶽之間，下從印堂起，上至百會止，又名玉柱骨。大而聳幹有勢者，為帝王霸業，及僭號之格也；次則為公侯將相，而為國家柱石之臣；又次則上貴一省之首長。有雄才大略，威嚴持重，功在當時，名垂身後。有先文後武，拓土開疆；志向之大，有慕聖賢之為；名望之重，有如泰山之勢。天性英明嚴恪，膽識過人，豪慨縱談，而愛詩酒；窮通不亂，而如常態；鎮靜持重，而有驚人之舉動；功罪兩評，而有凌雲之氣魄。守其義而不妄，務其名而任勞。自負為英才，非自欺也；人稱為俊傑，本合格也。

The twenty-sixth style of bone structure, corresponding to the twenty-sixth diagram, is called "Central Peak Heaven Column Bone." It is located on the forehead, specifically in the area known as "Southern Mountain." Its lower end starts from "Yintang" and extends upward to the top of the head, known as "Baihui." This bone is also referred to as "Jade Column Bone." If this bone is thick, tall, and upright with a commanding presence, it indicates a destiny of becoming an emperor or a usurper who claims supreme authority. The next level corresponds to being a marquis, general, or high-ranking official, serving as a pillar of the state. The next level is still considered an upper-tier noble, capable of holding the highest position in a province. Such individuals possess great talent and strategy, are dignified and cautious, and achieve great accomplishments in their lifetime, leaving a lasting reputation after their death. Some may start with scholarly pursuits and later transition to military endeavors, expanding the country's territory. Their ambitions are vast, always aspiring to emulate the deeds of ancient sages and virtuous predecessors. Their reputation is as solid as Mount Tai. They are naturally wise and solemn, with extraordinary courage and insight. They are eloquent and enjoy poetry and wine. Whether in times of hardship or success, they remain calm and composed, maintaining a normal demeanor. Though they are usually composed and steady, they often make surprising moves. They allow others to judge their merits and demerits, but within their hearts, they possess lofty aspirations. They uphold righteousness without acting recklessly, and they pursue fame while being willing to endure hardship. They are confident in their own talent, not self-deceived; others calling them outstanding talents is indeed fitting.

骨相第廿七式：按第廿七圖式，名為左右撒插骨。在後腦之兩側，斜入後頸之髮際。其右撒插骨，主小富貴而多成敗，每有晝蛇添足，弄巧反拙；左撒插骨，主常貴不富，有壽無毒，每有勞碌奔牠，飄零不宜。左右俱有，則主聰敏而好辯，長於言詞之浮華外表，見小而妄貪，短於行為之自欺政策，故有破梓離鄉，忽成忽敗。子女雖少，而有能為。四十以前均為虛花，四十以後較為亨吉，子女發達故也。遠而不周到，貪利而不善後，因小誤大故也。

The twenty-seventh pattern of bone structure, when compared with the twenty-seventh diagram, is called "Left and Right Inserted Bones." It grows on both sides of the back of the head, slanting into the hairline at the back of the neck. If only one grows on the right side, it indicates small wealth and minor status, with ups and downs in life. The person often overdoes things, making things worse by trying to be clever. If only one grows on the left side, it indicates ordinary status and honor without great wealth, with a long lifespan but not a cruel heart. The person tends to work hard and travel a lot, living an unsettled life away from home. If there are bones on both sides, the person is intelligent and talkative, with strengths in verbal talent and good appearance, but weaknesses in short-sightedness and impulsive desires, often engaging in self-deceptive actions. Therefore, they often leave their hometown to seek opportunities, experiencing both success and failure. Though they have few children, each of them is successful. What they gain before the age of forty is mostly empty and not substantial, but after forty, their circumstances improve, mainly due to the success of their children. They have a long-term vision but lack thoroughness, seeking small immediate gains while neglecting the end result, leading to losses due to short-sightedness.

骨相第廿八式：按第十八圖式，名為一陽骨。在後腦正部相，平耳欄橫過。細小而長者，名一陽骨，主創立宏恢，得內外輔助，以進名而致富；寬大而短者，名腰鼓骨，主勞碌奔馳，內顧多憂而掣肘，得疎遠之助，成小貴素豐之業也。天性為中等智識，貪利而務名，任勞而受怨，每事回頭思想；逢智而率真，逢愚而利用。事無大小，積極進行而求其成；不分德怨，謹慎考慮而守其矩。勞碌反覆，而不灰心；小富小貴，而不驕傲，是其一長。

The twenty-eighth pattern of bone structure, as shown in the diagram (the original text mistakenly refers to it as the eighteenth diagram, it should be the twenty-eighth), is called "One Yang Bone." It is located at the center of the back of the head, level with the ear canal, and runs horizontally. A "One Yang Bone" is characterized by being thin and long. Such a person is capable of initiating and expanding family enterprises, with support from both inside and outside. They can become wealthy through their reputation. If the bone is wide and short, it is called "Drumstick Bone." This type of person tends to be busy and奔波 throughout their life, with many troubles at home and obstacles everywhere. However, distant people are more willing to help them, leading to small gains and a generally comfortable life. Their intelligence is average, they are greedy for profit and fame, willing to work hard but often criticized. They think things through again after completing tasks. When encountering intelligent people, they are straightforward; when encountering foolish people, they take advantage of them. Whether the matter is big or small, they are eager to handle it and determined to complete it. Regardless of whether the person has a debt of gratitude or a grudge, they carefully consider and maintain their own principles. They are diligent and persistent without becoming discouraged, and although they achieve small wealth and status, they remain humble. This is one of their strengths.

骨相第廿九式：按第廿九圖式，名為青雲上字骨。在後腦海正部，形如上字，有缺左缺右之分。缺左主刑母刑弟兄，又刑女也；缺右主刑父刑妻妾，又刑子也。此為技藝專家，心靈手巧，而有物品器具之發明。古人為異鄉風塵，刻下為歐美遊歷，專門人才，能製造也。天性聰明，負氣任性，智識頗高，記億尤強，有恆心之任勞，立遠志之勇進。妻宮外配而復離異，子星遲成而復弱少：半為不修身之戕，半為有偏見之挫折。成功雖多，結怨不少。因愛而生害，落情魔之圈套；臨險而發達，受尚武之鼓勵。膽大心細，志堅術奧也。

The twenty-ninth style of bone structure, corresponding to the twenty-ninth diagram, is called "Green Cloud Upper Character Bone." It appears at the center of the back of the head, shaped like the character "上" (upper). There are two types: one missing the stroke on the left and one missing the stroke on the right. The one missing the left stroke indicates a tendency to harm the mother and brothers, and also to harm daughters. The one missing the right stroke indicates a tendency to harm the father and wife, and also to harm sons. This type of person becomes an expert in skills, is clever-minded, skilled with his hands, and capable of inventing tools and objects. In ancient times, such people would have to leave their homeland and live a life of hardship; in modern times, they are specialized talents who go to Europe and America for study and investigation, capable of manufacturing. Such people are naturally intelligent, love to be stubborn, and tend to do as they please. They have considerable knowledge and especially strong memory. They are willing to work hard and have perseverance, set long-term goals, and are brave in striving forward. Their wives are often married from elsewhere and later divorced, and their sons come late and are weak and few. Half of this is due to their failure to cultivate themselves and damage to their vital energy, and half is due to their stubborn temper causing obstacles. Although they achieve success often, they also accumulate many grievances. They suffer misfortune due to love, falling into the trap of emotional obsession; when in danger, they become successful, inspired by a martial spirit. They are bold but thoughtful, determined in will and skillful in methods.

骨相第三十式：按第三十圖式，名為碧玉品字骨。在後腦海正部，上一下二，為順品字骨較逸；上二下一，為反品字骨較勞。均主文名之貴，師位之尊，文化專家，教育人才，長於學問而博古溫故，短於理財而社會不深。但紹前業之餘，而有祖德；種靈慧之根，而復發憤。自俸頗儉潔，可為人表；持家尤清白，可立井法。天性明敏慎細，拘節守禮，刻苦自己，待人亦然；呆滯教人，對友尤甚。利義分兩途，有時混合以求之；名權有專責，有時越軌以貪之。多小善而無大惡也。

The thirtieth style of bone structure, when compared with the thirtieth illustration, is called "Biyu Pinzi Gu" (Jade Plate Bone). It grows in the center of the back of the head: if there is one strand above and two below, it is called "Shun Pinzi Gu" (Correct Plate Bone), indicating a life of relative ease; if there are two strands above and one below, it is called "Fan Pinzi Gu" (Reversed Plate Bone), indicating a life of greater toil. Both types are favorable for achieving prestige through scholarly reputation, enjoying the honor of being a role model, and becoming experts in culture and talents in the education sector. Their strengths lie in their good scholarship, enabling them to understand both ancient and modern knowledge, and to review the past in order to gain new insights. Their weaknesses are an inability to manage finances and a lack of understanding of social etiquette. They inherit the remaining property from their ancestors, which is a blessing from the accumulated virtue of their forebears; they also plant the foundation of wisdom within themselves, thus being willing to strive hard. They live simply and cleanly, setting an example for others; they manage their households with integrity, establishing family rules and discipline. By nature, they are intelligent, quick-witted, and cautious, adhering to moral principles and following etiquette, being strict with themselves and others. When teaching, they are inflexible and lack adaptability, especially with friends. Profit and righteousness are two separate paths, yet they sometimes pursue them together; fame and power each have their proper roles, yet they sometimes exceed their bounds in pursuit. In summary, they perform many small good deeds but commit no great evils.

骨相第卅一式：按第卅一圖式，名為刑剋奴僕骨。即淚堂斜插山根之間，其骨尖小而銳角，三楞而拱長也，略與眼眶骨相混，又名虛花骨。主操下流技藝，而發達也；多記問學之假聰明，又能穎悟而揣其情也。又主優伶界及男是女身，或女為歌妓也。能邀貴人賞識，而進田宅，惟刑剋子女，或有一女，及遲子一也。天性明敏虛浮，器小好勝，陰毒而窄狹，自誇而嫉垢。有時以小恩小惠，而沽慈善之名也。

The thirty-first pattern of bone structure, as shown in the thirty-first diagram, is called "Bone of Criminal Harm to Servants." It is located in the area from the "Tears Hall" sloping toward the "Mountain Root": the bone shape is sharp and small with a pointed angle, rising on three sides, arched and long. Its position is easily confused with the orbital bone, so it is also called "Hollow Flower Bone." This pattern indicates that the person earns a living through inferior skills and eventually becomes successful. He is mostly a fake cleverness acquired through rote memorization, but his understanding is not poor, and he is very good at reading others' minds. This bone also suggests that the person may become a performer in the theater, or a man with a feminine appearance, or a woman who becomes a singer. They may gain the favor of a nobleman and thus establish a farm or house. However, they may suffer from harm to their children, or have only one daughter, or have a son very late. Their nature is bright, quick, and superficial, with a small capacity and a tendency to quarrel. They are mean-hearted and narrow-minded, love to boast and criticize others. Sometimes they use small favors to gain a reputation for kindness.

骨相第卅二式：按第卅二圖式，名為垂針骨。在後腦海正部，直骨從髮際之風府上插，橫骨平耳廓後過去，形以丁字。其骨多享前人遺產，留有數代之業，積有善功。本身無德怨，知足止，不妄動，守範圍。妻宮賢淑，而能持家；子女善教，而無遺累；家少內顧之憂，戚無外患之擾。天性樸率真，忠厚穩見，不妄一語而守信，不亂一舉而持重，寬和能吃小虧，退讓能受小辱，以平安為清福，以衣祿為天賜。有時濟危扶困，有一念之善，因戚友而感化也。

The thirty-second pattern of bone structure, when compared with the thirty-second diagram, is called "the needle-like bone." It is located at the center of the back of the head: a straight line rises from the hairline at the "Feng Fu" point upward, and a horizontal line runs across from behind, level with the earlobe. Together, these two lines form a "ding" character. People with this bone usually inherit wealth from their ancestors, and their family's business has been passed down for several generations. Their ancestors have accumulated good deeds. They have no debts or grudges with others, are content with what they have, and know when to stop. They do not act rashly and remain within their proper roles. Their wives are virtuous and capable of managing the household; their children are well-raised and do not become a burden. There are few worries in the family, and there is no disturbance from relatives. By nature, they are simple and sincere, honest, and prefer stability in their actions. They do not speak recklessly and keep their word once they speak. They do not act impulsively and are cautious when they take action. They are kind and willing to bear a little loss; they understand yielding and can tolerate a little injustice. They regard peace as a blessing and see clothing, food, andofficial stipend as gifts from heaven. Sometimes they help those in need and support the poor, and when they have a kind thought, it is mostly influenced by relatives and friends.

骨相第卅三式：按第卅三圖式，名為羅漢骨，又名壽星骨。在耳欄之後，圓式居多，橢圓式居少，二形均主大壽。稟受先天元氣既厚，修養後天形質尤佳，故耋耄期頤不等。但刑妻妾，克子女，雖多不立，或不力而無靠也：一為有女無子，一為有孫無子，亦有螟蛉承繼而孤獨也。天性忠實愚，見小刻薄，量狹而貪，拘泥而動。不論親疏，自利而徇私；不問子女，節儉而慳悋。盛世之忠厚，豐衣足食；亂世之吃虧，暗害遺累。

The thirty-third posture of bone structure, as shown in the thirty-third diagram, is called "Luohans Bone" or "Shouxing Bone." It appears behind the ear, mostly in a round shape, occasionally oval. Both shapes indicate a long life. Such people have a robust innate qi from birth and are good at maintaining their health in later life, thus living up to seventy or eighty years, or even a hundred. However, they tend to harm their spouses and children. Even if they have many children, they may not be able to support them, or if they can, they are not helpful or reliable. Some have daughters but no sons, others have grandchildren but no sons, and some adopt children from elsewhere but still end up alone. They are naturally honest and sincere, almost foolish, with narrow vision and harsh treatment of others. They have a limited capacity and are greedy. They are rigid in their ways and inflexible. They do not distinguish between relatives and strangers, only look after themselves and act in self-interest. They neglect their children and are overly frugal, even to the point of being stingy. In peaceful times, their honesty brings them sufficient food and clothing. In times of chaos, they suffer losses, being deceived and burdened by others.

骨相第卅四式：按第卅四圖式，名為伏吟反吟骨。在年壽之間，直露分節，三曲兩曲，皆名伏吟骨，主破梓離鄉。前業雖有而不為用，或失敗之餘而不足，故向外進，幾經成敗，終為勞碌挫折，亦有客死他州者，有繼配而旺子女也。左右露節，三曲兩曲，皆名返吟骨，主勞碌，刑子女，克妻妾，多遺累，有衣祿，常冷退也。天性虛浮外表，而似和達；略內疑，而似鬱結。每有狡詐聰明，取決多不適宜；每有猶豫遠，用需多牽制。智小而大，力輕而任重。交際慎細和平，而動人觀聽；表示優遊容忍，而誘人貪求。以假弄假，加大遂不失為君子；借力用力，如飄搖完全為小人。半為陰險所趨，徇私妄貪，而成晝蛇添足；半為環境所迫，走險弄巧，而為飲鳩止渴，故多挫折也。

The thirty-fourth pattern of bone structure, when compared with the thirty-fourth diagram, is called "Fu Yin Fan Yin Gu." It appears on the bridge of the nose, specifically between the "Nian Shang" and "Shou Shang" points. If the bone protrudes vertically with either three bends or two bends, it is called "Fu Yin Gu," indicating that the person will leave their homeland, seek a living elsewhere, and be unable to rely on ancestral property, which may have already declined or been insufficient. Thus, they must expand outward, experiencing many successes and failures, ultimately facing hardships and setbacks, with some even dying in foreign lands. Others may not see prosperity until after remarrying and having children. If the bone protrudes to the left or right with either three bends or two bends, it is called "Fan Yin Gu," indicating a life of toil, suffering from misfortunes related to children, and causing harm to wives and concubines, with continuous burdens. Although they may have enough food and clothing, they often feel neglected and fall into decline. Such people appear superficial and seem easygoing and capable, but internally they are somewhat suspicious and appear burdened with worries. They often display a bit of cunning intelligence, but when making decisions, they are usually inappropriate. They often hesitate and think too far ahead, yet when acting, they are constantly restricted. Their wisdom is limited, yet they bear heavy responsibilities. Their abilities are weak, yet they are burdened with great duties. In their dealings with others, they are meticulous and peaceful, easily winning people's favor. On the surface, they seem composed and tolerant, capable of bearing and enduring, but in reality, they are enticing others, stirring up greed. They deal with falsehoods as if they were truths, maintaining a grand appearance, which does not make them unworthy of being a gentleman. However, once they rely on others' strength to act, they become unstable and are entirely petty. Such people are partly driven by their own cunning and selfish desires, leading to unnecessary complications, and partly forced by circumstances, taking risks and resorting to tricks, akin to drinking poison to quench thirst, thus facing many hardships throughout their lives.

公篤曰：頭面以十分預算，兩目佔十分之五分，此為達摩之測量法也。以余考之，則稍過重，故餘後之測量法，頭面以百分預算，而兩目占百分之四十分，較為適宜，然亦重要之部位也。按兩目象日月，全局之機樞也，而精神含於目中，故有問貴在目之說。查左目為三陽，又能考查父宮、妻宮、子宮等類；右目為三陰，又能考查母宮、妾宮、女宮等類。故寢時神藏於心，寐時神依於目。故目之關係，可知其善惡，可查其死生，可斷其貧富，可定其貴賤，可驗其壽夭，可論其禍福，可知其剛柔，可分其勞逸，可辯其賢愚，可表其喜怒。長細而收藏者為吉，圓露而浮白者為凶。形大目宜大，形小目宜小，總以勻配為合格，反此為不合格。茲將正當關係，與附帶關係列後。

Chen Gongdu said: The entire head and face is considered as ten parts, with the two eyes accounting for five parts, according to the measurement method of the Damo Xiangfa school. In my examination, this proportion seems slightly exaggerated, so I later changed to a percentage system: the entire head and face is considered as one hundred percent, with the two eyes accounting for forty percent, which is more appropriate. However, the eyes remain the most important part. The two eyes on a person symbolize the sun and moon, and are the central pivot of the whole body. A person's spirit is contained within the eyes, so there is a saying in physiognomy: "The value of a person lies in the eyes." In terms of specialization, the left eye belongs to the "San Yang" (Three Yangs), from which one can examine the father's house, wife's house, and son's house; the right eye belongs to the "San Yin" (Three Yins), from which one can examine the mother's house, concubine's house, and daughter's house. When a person lies down, the spirit is stored in the heart, but when just about to fall asleep, the spirit resides in the eyes. Therefore, the eyes are of great importance: by observing the eyes, one can know whether a person's nature is good or evil, can discern his life and death, can determine his poverty or wealth, can judge his high or low status, can verify his longevity or short life, can infer his fortune or misfortune, can know his temperament as strong or gentle, can distinguish whether he has a hard or easy life, can discern his ability or stupidity, and can also see his current joy or anger. Eyes that are long and have a contained spirit are auspicious, while eyes that are round and bulging with white showing are inauspicious. For a person with a large body, the eyes should be large; for a person with a small body, the eyes should be small. In general, the eyes should be in proportion to the body, and the reverse is considered inappropriate. Below is a list of the main and secondary relationships of the eyes.

一．烏珠之中心，瞳人一點屬腎，有重瞳、並瞳、反瞳、映瞳、全瞳、半瞳、聚瞳、散瞳各類之區分也。按重瞳為奇貴，主聖德勤能，英明神武，帝王之品也；並瞳亦為奇貴，主剛勇任勞，志大矜驕，為割據霸業、僭號之品也。均為兩個瞳人，一在上下，一在左右也。

First, the central point of the pupil belongs to the kidney in terms of internal organs, and can be divided into several types: 'Chongtong', 'Bingtong', 'Fantong', 'Yingtong', 'Quantong', 'Bantong', 'Jutong', and 'Santong'.the so-called 'Chongtong' refers to a rare and precious physical feature, indicating a person with the virtue of a sage, diligent ability, and wisdom and martial prowess, possessing the character of an emperor (ancient records mention Shun and Xiang Yu both having Chongtong). 'Bingtong' is also a rare and precious feature, indicating a person who is strong-willed and brave, willing to endure hardship, with lofty aspirations and a touch of arrogance and pride, possessing the character of ruling a region and claiming a title of supremacy. These two types both involve having two pupils in one eye, differing only in that 'Chongtong' has the two pupils arranged vertically, while 'Bingtong' has them arranged horizontally.

全瞳為全身瞳人，有特智慧根，為清貴盛名，豐衣足食，有不磨滅之事業也。半瞳為半身瞳人，為富貴貧賤、勞逸壽夭，及以上智、中智、下智各類也。反瞳為反面瞳人，及側面瞳人，主聰明奇巧，勤能有為，亦貴而成名，但多駁雜不純，刑剋勞碌，建立其事業，非病目之反瞳失明也。映瞳為近視則成兩個瞳人，遠視則依然一個瞳人，主出身微賤，流落挫折，驚險逼迫而發達，以成其武貴，性有偏好，而又疏虞，然多不完善其後也。聚瞳為文學之家，有美術專長，不學而成，瞳人縮小也，主有特別智識，才偏性傲，有貴名而多勞怨也。散瞳為瞳人散大，主貧賤勞苦，愚庸無知，又刑人丁，此為平常之流也。

The term "full pupil" refers to a pupil that is fully round and properly aligned, indicating that the person possesses exceptional wisdom and talent, enjoys high status and great reputation, has abundant food and clothing, and can accomplish great and lasting achievements. "Half pupil" refers to a pupil that appears only on one side; among such people, there are both the wealthy and the poor, the hardworking and the idle, the long-lived and the short-lived, as well as those with high intelligence, average intelligence, and low intelligence. One must look elsewhere to determine their fate. "Reverse pupil" refers to a pupil that is positioned on the opposite or side, indicating that the person is intelligent, resourceful, diligent, and capable of achieving something. They may also gain fame through high status. However, their lives are often mixed and inconsistent, requiring hardship and toil before they can establish themselves. Here, "reverse pupil" refers to a natural condition where the pupil is positioned abnormally, not due to eye disease causing the pupil to invert and lose sight. "Reflecting pupil" refers to a pupil that appears as if there are two when viewed up close, but only one when viewed from a distance. Such people are born into humble circumstances, have been displaced from their homeland, and have faced many setbacks. They achieve success through danger and pressure, often attaining high status in military positions. They tend to have obsessive tendencies and are often careless in their actions, so they usually do not end their lives on a good note. "Converged pupil" refers to a pupil that is contracted and small, commonly found among scholars and intellectuals, who have special talents in the arts and can achieve mastery without formal instruction. These individuals possess unique insights, have talents concentrated in one area, and are proud in nature, enjoying a reputation of high status, but they also tend to experience much hardship and have many grievances. "Dilated pupil" refers to a pupil that is widely spread, indicating a person of low status and hardship, lacking intelligence and knowledge, and causing harm to family members through misfortune. This is the most common type.

二．靈晶垣，即瞳人之接近第一垣也，號曰靈氣之結晶，有波紋處是也，則有金、玄、清、濁、黑、艶之六項。亂世靈晶垣金黃，主大貴而有特權，多危機而發達，以成其偉大事業；盛世則為中等富貴，刑人丁而招嫉，尚不善後也。靈晶垣玄黃，亂世亦主驚險陰險，奔馳駁雜，而至上貴，次亦文至廳道，武至師旅，每多逼迫而發達，冒險而成功也；盛世則為平常之貴，佐貳之官及無正權，勞碌風塵而刑剋，壽亦短促，或多疾病也。

The second is "Ling Jing Yuan," referring to the first ring adjacent to the pupil, known as the place where spiritual energy condenses, which is the circular part of the eyeball with fine wavy patterns. Its coloration is divided into six categories: gold, dark, clear, turbid, black, and bright. A Ling Jing Yuan of golden yellow indicates that a person born in a chaotic era will attain great wealth and hold special authority, often thriving amidst numerous crises and achieving great accomplishments. However, in a peaceful era, such a person will only achieve moderate wealth and may cause harm to family members and attract hatred, with an unsatisfactory ending. A Ling Jing Yuan of dark yellow signifies that a person born in a chaotic era will face dangerous situations, act with cunning, and live a life of constant movement and varied circumstances, eventually reaching high status or, at the very least, achieving a position of considerable influence in the civil service or military ranks. They are mostly successful due to circumstances forcing them to take risks and achieve success through adventure. If this coloration appears in a peaceful era, the person will only attain ordinary status, holding a subordinate position without real power, experiencing a life of hardship and misfortune, and having a short lifespan or suffering from illness.

靈晶垣黑潤，則為盛世之大貴，而秉重柄之公侯將相，次亦九卿刺史；亂世則為州伯邑侯而止，尚為人欺侮，即忠厚無用之別名也。靈晶垣清，大體主貴而聰敏，多才智而務名，及豐衣足祿居多，人丁亦旺，盛衰皆然。靈晶垣濁，主勞苦貧賤，刑妻克子，牽制冷退，盛衰皆然。靈晶垣豔，主富而足衣祿，又主聰明而懈怠，才小而誇大，酒色遊蕩，嗜好自戕，故主夭亡，多則四十二歲止，少則二十七歲止，細則又當考查別部如何也。

A person with a bright and lustrous aura in the Ling Jing Yuan area is a sign of great fortune in a peaceful era, capable of becoming high-ranking officials with significant power, and even if not, they would reach the level of ministers or governors. However, in a time of chaos, such a person can only attain the position of a state governor or county magistrate, and still face humiliation. In short, this is the mark of a loyal but ineffective person. A person with a clear and bright Ling Jing Yuan aura generally indicates wealth, intelligence, and a strong sense of reputation. They are usually prosperous in terms of food, clothing, and salary, and their family is also thriving, regardless of whether the world is peaceful or chaotic. A person with a murky Ling Jing Yuan aura is destined for a life of hardship and poverty, often causing trouble in family matters, being constantly restricted, and facing a bleak situation, whether in peace or chaos. A person with a vivid and brilliant Ling Jing Yuan aura is wealthy and has no lack of food and clothing, but they are clever yet lazy, with limited talent and a tendency to boast. They are addicted to alcohol and women, leading a life of idleness and indulgence, gradually destroying themselves through their own vices, thus leading to an early death. Those with such an aura usually live up to forty-two years old at the very most, and some die as young as twenty-seven. When examining further, one should also consider the condition of other areas of the face before making a judgment.

三．神輪垣，內屬於肝絡，考人之賢愚剛柔也。明潤有光，主聰敏而賢；停滯而定，主笨拙而愚；其光緊急銳露，主剛燥好勇；其光和而收，主厚和平；充足有根，王大壽；浮淡無根，主夭亡。四．靈胎垣，有黑線藍線之分。其分明者，主貴壽而有作用；模糊者，主賤夭而無能力，其關鍵以此為區分之要點。如有痣痕，亦靈慧而貴名，豐富而偏傲，妄念而貪，招嫉而結怨也。

The third is the "Shen Lun Yuan," located within the body and associated with the liver meridian system. It can be used to examine a person's wisdom or foolishness and their nature of being strong or gentle. If this circle is bright, moist, and radiant, it indicates a person is intelligent and virtuous. If it is dull, stiff, and motionless, it suggests a person is dull and foolish. If the light is sharp, quick, and sharp-edged, it indicates a person is fierce, impetuous, and eager to display bravery. If the light is soft and restrained, it suggests a person is kind and peaceful. If the light is abundant and rooted, it indicates a long life. If the light is shallow, faint, and rootless, it indicates an early death. The fourth is the "Ling Tai Yuan," which comes in two types: black lines and blue lines. Clear and distinct lines indicate a person who is noble, long-lived, and effective in their affairs. Faint and indistinct lines indicate a person who is lowly, short-lived, and lacks ability—this is the key distinction between the two. If there are moles or marks on the Ling Tai Yuan, it indicates a person who is intelligent and enjoys a noble reputation, wealthy, but with a proud nature, often harboring false thoughts and desires, thus attracting hatred and enmity.

五．聖衛輪，一名蚯蚓盤珠，有藍色之雙圈，在烏珠交界於白胞之間。其人主勞碌，而又聰明。亂世主勞碌達外，進田宅而安恢門第；盛世主勞碌受累，失前業而破敗無依。每多刑剋人丁，為續絃之妻，遲立之子，多六親之累，多內顧之憂，此其大體也。六．內貲在大眼角之內，含一肉皮，醫家謂通太陽之脈絡。露出寬大者，主結最大之仇怨，又有以公務貴名，而為挫折之驚險；露出窄小，主招官訟之是非，又有以貪財利，而為煩惱之糾紛；收藏不露者為吉，主名祿而清閒也。如內貲有一穴，主聰明有恆，而過目不忘也。

The fifth is called "Saint's Guard Ring," also known as "Earthworm Disc," which consists of two blue rings located at the junction between the black pupil and the white part of the eye. People with this feature are hardworking throughout their lives, yet also intelligent. In times of chaos, their diligence leads them to seek opportunities outside, enabling them to acquire land and property, settle their family, and expand their lineage. However, in peaceful times, this diligence becomes burdensome, leading to the loss of ancestral property and eventual destitution. Such people often cause harm to their family members, marrying their wives through remarriage and having sons late in life. Their six relations are often burdensome, and there is constant worry within the household. This is the general description. The sixth is called "Inner Wealth," located on the inner side of the large eye corner, containing a small piece of flesh. Physicians say this area connects to the meridian of the Sun Channel. If this piece of flesh is wide and exposed, the person will form deep enmities and face setbacks and dangers due to official positions. If it is narrow and small, the person will get involved in legal troubles and disputes due to greed for wealth. If it is concealed and not exposed, the person will have fame and official rank with a peaceful life. If there is a small hole in the Inner Wealth area, the person is intelligent and persistent, able to remember things seen at a glance.

七．外眥在小眼角之內，含一肉皮也，醫家謂通少陽之脈絡。露出寬大，主刑妻而好色，多冷退，一為疾厄；露出窄小，主嗜好而懼內，多口舌，一為受欺；收藏者為吉，及得賢淑之內助也。八．淚堂在大眼角之下，有紋痕處是也。其紋細而不長，主旺子女；其紋粗深而長，主刑子女。其地黑緯粉光，均主哭泣刑人丁之時，輕亦主人丁多災疾；其地青膩浮露，均主憂思傷陰病之時，輕亦主困難而失眠也。

The seventh is "Outer Corner of the Eye," located at the inner side of the small eye corner, which also includes a small piece of flesh. Physicians say that this area is connected to the meridian of the Yangming Channel. If this piece of flesh is wide and exposed, it indicates that the person may harm their wife, be lustful, and experience a cold and declining situation; alternatively, they may suffer from physical ailments. If this piece of flesh is narrow and small, it suggests the person has obsessive habits and fears their wife, often gets into disputes, and is frequently bullied by others; alternatively, they may suffer from illness. If this area is well concealed and not exposed, it is the best, and they may marry a virtuous wife who can support them at home. The eighth is "Tear Hall," located at the area below the big eye corner where there is a line. If the line is fine and short, it indicates that the person will have many children. If the line is thick, deep, and long, it indicates that the person may harm their children. If the color of this area turns black and has a faint white glow, it indicates that there will be crying and loss of family members; even slightly, it suggests that family members may suffer from many illnesses. If this area shows a green color, is oily, and is exposed, it indicates that there will be excessive worry and damage to the Yin aspect, leading to illness; even slightly, it suggests difficult circumstances and trouble sleeping at night.

九．魚尾在小眼角之盡而交處，近為奸門，即眼眶骨是也，目尾之紋，方名魚尾，為妻妾宮之專部。如上仰，主妻強而賢淑；如平沖，主刑妻而繼配；如下反，主刑三妻而四配；如十字紋，主不睦而生離；如交爻，主離異而官訟。其地豐滿，主妻宮強能，而根基富庶；其地黃紫，主妻宮平安，而受孕喜徵；其地青滑，主妻宮疾厄，及口舌；其地暗滯，主妻族遺累，及爭訟。如魚尾各色混合而雜花，主狎邪遊而敗家；如雜花起塵影之黑點，或如朵云，主花柳病而己身，此為縱慾自戕之例；一為妻妾宮行為不正，而有淫奔之外遇，捲款私逃也。

The ninth is called "Fish Tail," located at the end of the outer corner of the eye, adjacent to it is the "Criminal Gate," which refers to the area around the eye socket; only the lines on the outer corner of the eye are called Fish Tail, and this is the area that governs the wife's palace. If the Fish Tail lines curl upward, it indicates a capable and virtuous wife; if they go straight out, it suggests the husband will harm his wife and need to remarry; if they fold downward, it indicates harming three wives and marrying a fourth; if they form a cross shape, it indicates marital discord and living apart. If this area is full and plump, it suggests the wife's family is strong and prosperous; if the color is yellow and purple, it indicates the wife is safe and there is a sign of pregnancy; if the color is green and oily, it indicates the wife has illness or disputes; if the color is dull and stagnant, it indicates being burdened by the wife's family or legal disputes with them. If the Fish Tail area has mixed colors like a patchwork, it indicates the person is indulging in promiscuity and squandering the family fortune; if there are dark spots like dust or like clouds on this area, it indicates the person has contracted a venereal disease, which is an example of self-destruction through excessive indulgence; another indication is that the wife or concubine behaves improperly, runs away with money, and flees with a lover.

十．睫毛在上眼皮之交合地。睫毛粗者，亂世主貴而好淫，盛世主不貴而愚；睫毛長者，亂世主貴而勞碌，及立異鄉之外業，盛世主不貴而勞碌，及失前業一半，而不能恢復也。大凡睫毛均以柔細而短者為吉，盛衰皆主清閒，而多福祿也。十一．神床在下眼皮之交合地，即三陰之上也。宜平而收，主旺子女而多祿；不宜高露而凸起，主克子女而多憂，一為水溼之痼疾，能痊而不能斷恨也。

The tenth is "eyelashes," growing along the edge of the upper eyelid. Those with thick eyelashes, born in a chaotic era, will attain high status and be inclined towards lust; but in a peaceful era, they will not achieve high status and will be dull-witted. Those with long eyelashes, born in a chaotic era, will attain high status but will be constantly busy, able to establish a new household in a foreign land; but in a peaceful era, they will not achieve high status and will still be busy, and will lose half of their ancestral property, which cannot be recovered. In general, soft, fine, and short eyelashes are considered auspicious, as such people will be idle regardless of whether the world is orderly or chaotic, and will have abundant blessings andofficial stipend. The eleventh is "the divine bed," growing along the edge of the lower eyelid, that is, above the "three yin" area. This area should be flat and recessed, indicating numerous children and abundantofficial stipend; it should not be high and protruding, as that indicates harm to children, constant worries, and suffering from chronic illnesses related to water and dampness, which although curable, cannot be completely eradicated.

十二．眼白之胞，宜少而不宜多，宜收而不宜露。如浮露四方見白，主凶死，及刑人丁；如浮露三方見白，主挫折，及刑人丁；自少主吉，白收主福。白胞有痣痕，主聰明而有刑剋，及爭端結怨；貴名而有嗜好，及憂思疾厄，此其大體也。

The twelfth part concerns the whites of the eyes, which should be few rather than many, and should be收敛 rather than exposed. If the white around the pupil is all exposed, this is called 'four white eyes' in physiognomy, indicating a short and evil fate, and causing harm to family members. If three sides are exposed, it is called 'three white eyes', indicating many difficulties in life, and also causing harm to family members. Having few whites of the eyes is auspicious, and being able to keep them contained brings blessings. If there are moles or marks on the whites of the eyes, the person is intelligent but prone to conflicts and disputes, easily forming enmity. They may also have a distinguished reputation but with obsessive tendencies, and may fall ill due to excessive worry. This is a general summary of the whites of the eyes.

一．秀目：秀者，清秀之謂也，以不粗不俗為合格。望之令人敬愛，接談令人適意。主聰明而靈巧，貴名而田宅，好學而成功，豐足而多祿。前人餘蔭，本身厚福，不學亦多才藝也。二．正目：正者，平正之謂也，以不歪不斜為合格。主志大而公平，正直而明達，豪慨而剛勇，厚祿而壽福。半數主貴，半數主富，否亦享受豐足之衣祿也。

The first type is called "Xiu Mu" (refined eyes). "Xiu" means clear and elegant, and it is considered proper if they are not coarse or vulgar. Such eyes appear to inspire respect and affection, and when one converses with the person, it feels pleasant. The person is intelligent and skillful, has a noble reputation and property, is studious and eventually successful, and has a wealthy family with generousofficial stipend. He also benefits from the remaining blessings of his ancestors, possesses great fortune himself, and without刻意 learning, he is talented in many areas. The second type is called "Zheng Mu" (upright eyes). "Zheng" means upright and straight, and it is considered proper if they are not crooked or slanted. The person has lofty aspirations and fair conduct, is upright and clear-minded, generous and courageous, has generousofficial stipend and enjoys a long and prosperous life. Such eyes are half associated with nobility and half with wealth. Even if neither is present, they can still enjoy abundant clothing, food, andofficial stipend.

三．長目：長者，細長之謂也。古人以河目為享萬鍾之祿，以長能自視耳廓者，為大貴，故司馬宣王即河目自視耳廓之格，故創晉基以成其非常之功也。四．細目：細者，細收之謂也。細收而能藏神，主平安，而和蘊，清高而受祿，不浮白，不露神，主臨危不危，遇險不險，而多安全之事實也。

The third type is called "Chang Mu" (long eyes).the so-called "long" refers to eyes that are long and slender. Ancient face reading texts refer to this kind of eyes as "He Mu" (river eyes), saying that such people are destined to enjoy great wealth and high official positions. If the eyes are so long that they can see the earlobe when looking sideways, it is considered a very auspicious appearance. Therefore, Sima Yi, the Prince of Jin, had exactly this kind of "He Mu" eyes that could see the earlobe, which enabled him to lay the foundation for the Jin dynasty and achieve extraordinary accomplishments. The fourth type is called "Xi Mu" (fine eyes).the so-called "fine" refers to eyes that are small and tightly closed. When the eyes are small and closed, they can conceal the spirit, indicating that the person will live a peaceful life, have a gentle and reserved nature, possess a noble character, and enjoyofficial stipend (salary). The white of the eyes is not floating, and the gaze is not outwardly revealed, meaning that when facing difficulties, real dangers will not occur, and when encountering dangerous situations, real peril will not be encountered. Throughout their lives, they often have instances where they turn potential dangers into safety.

五．定目：定者，神定而有根，光定而不散。主貴名而享大壽。然定者不可呆滯，方完善而收全功；如定而呆滯，則主壽而愚庸，不貴而刑剋，平常之流也。六．豎目：豎者，前平而尾上仰也。主大志而矜驕，氣慨常不群，多主武貴兵權，或文人而兼武職。有剛柔之兼併，有屈伸之知時，任勞有為也。

The fifth type is called "Ding Mu" (steady gaze).the so-called "Ding" means the eyes are steady and rooted, with a calm and focused look that does not scatter. The person is likely to have a distinguished reputation and a long life. However, this "Ding" should not become dull or rigid; it must be steady yet lively to be complete and effective. If it becomes呆滞 (dull and stiff), it may indicate longevity but also dullness and mediocrity, lacking distinction and often involving conflicts, making it an ordinary type. The sixth type is called "Shu Mu" (upward gaze).the so-called "Shu" means the front part of the eye is straight, while the tail of the eye is lifted upward. The person tends to have lofty aspirations and a touch of arrogance, often standing out with a unique demeanor. They are often associated with military positions of prominence or, if originally scholars, they may also hold military roles. Such people are both strong and flexible, knowing when to yield and when to advance, willing to endure hardships and capable of achieving something.

七．睫目：睫者，上眼皮交合處之毛也。以粗長為勞碌，亂世則宏恢創業，盛世則冷退失敗；以柔細為清閒，盛衰皆足衣祿，而有田宅也。八．角目：角者，三角之形式也，在大眼角之上，太陽中陽之間，合而成一銳角，故名三角眼。主剛暴不仁，急燥好勇，奢華淫佚，殘酷好殺，富貴均主凶危，又刑人丁；貧賤則無咎，孤苦勞碌也。

The seventh type is called "Jie Mu," referring to the row of eyelashes along the upper eyelid. Thick and long eyelashes indicate a person who is hardworking: in times of chaos, they can establish and expand their career, but in peaceful times, they may become neglected and decline. Thin and delicate eyelashes indicate a person who is idle: regardless of whether the world is well-governed or chaotic, they will not lack food, clothing, orofficial stipend, and they can afford to own land and houses. The eighth type is called "Jiao Mu." "Jiao" refers to eyes that are triangular in shape: at the outer corner of the eye, between "Tai Yang" and "Zhong Yang," a sharp angle is formed, hence called "Sanjiao Yan" (triangular eye). Such people are fierce and cruel, lacking compassion and tolerance, impetuous and fond of fighting, living extravagantly and indulging in desires, with cruel methods and a tendency for violence. If this eye shape appears on a wealthy person, it indicates danger and potential harm to family members. However, if it appears on a poor person, there will be no great calamity, but they will lead a lonely and hard life.

九．斜垂：斜垂者，前半節平橫，後半節低墜也。主邪而好淫，亂世亦發武權，而刑三妻，剛燥自用，恃勇冒險，以成其功；盛世為常人，而刑妻克子也。十．黑多：黑多者，烏珠多而白胞少也。主聰明而智，富貴而壽，次亦足衣祿而守禮，旺人丁而信，平生少凶災，而不危險也。

The ninth type is called "Xie Chui" (slanting eyes).the so-called Xie Chui means the upper part of the eye is flat and horizontal, while the lower part droops downward. This person has improper intentions and is fond of women; in a chaotic era, they may rise to power and hold military authority, but they will suffer the loss of three wives. They are fierce, impetuous, and stubborn, relying on their courage to take risks and achieve success in this way. In a peaceful era, they are just an ordinary person, and they will also suffer from the loss of their wife and children. The tenth type is called "He Duo" (dark eyes).the so-called He Duo means the black part of the eye is large and the white part is small. This person is intelligent and strategic, wealthy and long-lived; if not as outstanding, they will still have sufficient food and clothing, follow proper conduct, have a thriving family, and be trustworthy. They rarely encounter misfortune and will not fall into danger throughout their lives.

十一．白多：白多者，烏珠小而白胞多也。主性急而負氣，疎忽而懈怠，貪多而輕舉，弄巧而反拙。露四白者凶死，露三白者刑剋，又主吐血痼疾，及痣漏也。十二．圓目：圓目者，即羊睛、蛇睛、雞睛之類也。主多勞碌而失敗，多驚險而挫折，刑妻又克子女，遺累又常疾厄。古人以羊睛為孤刑，蛇睛為凶毒，雞睛為困苦，均不善後而危身，及殘肢體也。

The twelfth type is called "round eyes." This refers to eyes that are round, such as those described in physiognomy as sheep eyes, snake eyes, or chicken eyes. The person tends to be hardworking but often fails repeatedly, facing many dangers and setbacks. They also suffer from marital and familial misfortunes, constant burdens, and chronic illness. Ancient physiognomy texts regard sheep eyes as indicative of loneliness and misfortune, snake eyes as representing cruelty and viciousness, and chicken eyes as signifying hardship and poverty. These three types are all associated with a poor end, endangering one's own life, and even leading to physical disabilities.

十二．仰目：仰者，雙角上仰也。主英明而多智，奇貴而有賢名，文至宰輔九卿。故漢陳平雙目如冠，即雙目上仰，是為漢室三傑，盛衰皆主貴名之偉大事業，而有列土之封也。十四鬬目：鬬者，兩烏珠相合而又相分也。主發富豐之業，雖白手亦進田宅也。亂世尤得貴人扶持而發達，但多招暗害之災，而恩怨混合，親疏煩惱也。

The thirteenth type is called "Yangmu" (the original text still labels this as "twelfth," which is likely an error for "thirteenth"). "Yang" refers to eyes that are both angled upward. The person is wise and intelligent, with noble status that is unusual, and is known for his virtue. He can achieve high official positions such as prime ministers and ministers of the nine departments through scholarly careers. Therefore, Chen Ping of the early Han dynasty, whose eyes were shaped like a crown, meaning they were angled upward, was listed among the Three Heroes of the Han dynasty. This eye shape allows the person to achieve great accomplishments regardless of whether the world is stable or chaotic, and he can also receive the title of a feudal lord with land. The fourteenth type is called "Doudmu." "Doud" refers to two black pupils that seem to be about to meet but then separate. The person is capable of establishing a prosperous family fortune, and even starting from nothing, he can acquire land and houses. He is especially likely to receive support from noble people in times of chaos and achieve success, but he often faces hidden dangers and troubles, with good and bad fortune entangled together, causing continuous worries between close relationships.

一．露光：露光者，眼光浮露無根也。此為稟受之先天不足，縱慾之後天虧損，主不壽而夭亡，贏溺之五撈，七傷之病疾，久視似脫又似變。亂世主貴而聰敏，淫而不壽也。二．露威：露威者，有光芒而充足，華表威嚴，視之令人不寒而起敬畏之心。其目光寒灼澄清，號曰真光，主大貴大智大壽。此為先天充足，而操國家安危之權柄，流芳百代也。

The first type is called "Lu Guang."the so-called Lu Guang means the light in the eyes is on the surface without a root. This is due to insufficient innate constitution and excessive indulgence in desires in later life. It indicates a short lifespan and early death, often accompanied by diseases such as "Wu Lao" (five kinds of exhaustion) and "Qi Xu Shang Shang" (seven kinds of injuries to qi and blood). If you look at his eyes for a long time, the light seems to be about to escape and appears to be changing. In times of chaos, such eyes may indicate a person of high status and intelligence, but they are prone to lust and have a short life. The second type is called "Lu Wei."the so-called Lu Wei means the eyes emit a strong light, with a dignified and imposing appearance. Others see him and naturally feel respect without feeling cold. His gaze is as clear and sharp as a cold pond, known in physiognomy as "Zhen Guang." This indicates great wealth, great wisdom, and a long life. It is a sign of abundant primordial qi in theEarlier Heaven. Such a person can hold power affecting the country's security, and his reputation will be passed down for generations.

三．露神：露神者，目神銳而流動，常帶憤怒之容，目光視人而定，談笑似惡。亂世主貴名而有正權，露光者光，殘忍貪功，驕勇好殺；盛世主貴名而驚險，株累而疾病，又刑妻妾，及克子女也。四．露煞：露煞者，目光尖銳四射，動靜均帶憤怒之色，加以血絲赤縷縱橫，纏烏珠又貫瞳人，望之令人厭惡，談笑令人悚懼。主富貴而有夙怨，有驕淫而招凶禍，刑傷人丁，亂世倍發於盛世也。

The third type is called "Lùshén" (露神).the so-called Lùshén means that the eyes are sharp and flickering, with a constant look of anger on the face; when looking at people, the gaze is fixed and unmoving, and even when laughing or talking, the expression seems to carry malice. This kind of eye appears in times of chaos, indicating a person who will gain a high reputation and hold actual power in an official position. The light in the eyes is exposed, and the person is cruel and greedy for achievements, arrogant, bold, and fond of killing. In times of peace, although they may have a noble reputation, they often face dangers and may be implicated in crimes, suffer from illness, and harm their wives and children. The fourth type is called "Lùshà" (露煞).the so-called Lùshà means that the eyes are sharp and shoot out in all directions, and whether moving or still, they carry a look of anger. Additionally, there are red blood vessels crossing over the black pupil, entwining and penetrating the pupil. Others find this person repulsive, and even when talking or laughing with them, one feels a sense of fear. This kind of eye indicates a person who, although wealthy and prosperous, has lingering grudges. Due to arrogance, indulgence, and licentiousness, they will invite misfortune and calamity, and injure family members. In times of chaos, its effects are twice as strong as in times of peace.

公篤曰：余考盛世之四露，多有缺點，或為挫折之失敗，或為驚災之凶亡，或為刑剋之孤苦，或為惡疾之夭壽。而亂世則不然，專以四露為貴格，臨險為暴發，故目露者，反多富貴，其完善與否，又在露後能否收藏耳。雖主陰險奇巧，智勇雙全，多危險之事實，多逼迫之環境，每因危險而成功，因逼迫而進取。蓋常人則不露，一露則非尋常人矣。盛世露者不吉，亂世露者反貴，天道使然也。

Chen Gongdu said: I have examined the characteristics of the "four exposed eyes" in peaceful times, and most of them are accompanied by defects. Some indicate setbacks and failure, some indicate sudden dangers and misfortunes leading to death, some indicate punishments and conflicts with the six relations, resulting in a life of loneliness, and some indicate suffering from evil diseases and a short lifespan. However, in times of chaos, it is different: the "four exposed eyes" are considered a favorable configuration in chaotic times. The more dangerous the situation, the more likely one is to rise suddenly and achieve success. Therefore, people with exposed eyes tend to be more prosperous and wealthy. As for whether they are perfect, it depends on whether they can control their exposure. Although these people may appear cunning and scheming, they are actually both intelligent and brave. They often face many dangerous situations and are forced into difficult environments. It is often because of danger that they succeed, and because of being forced that they strive forward. Remember, ordinary people's eyes are not exposed. Once they are exposed, they are no longer ordinary. In peaceful times, having exposed eyes is inauspicious, but in chaotic times, having exposed eyes is considered auspicious. This is the way of heaven and the natural order.

公篤曰：聲音者，猶天之有雷霆也。以精神、形質、氣色，為相法之四大綱領，皆具有富貴貧賤、壽夭勞逸之重要關鍵，餘於聲音，猶重視焉。凡女格形質清秀，五官勻配，如代男聲，則為娼妓下流之淫賤品矣；次則為刑夫克子；又次則夭亡惡病之類。由是觀之，可知其重要矣。

Chen Gongdu said: A person's voice is like thunder in the sky. The voice, together with spirit, form and color, constitutes the four main aspects of physiognomy. Each aspect contains important keys for judging wealth and poverty, longevity and short life, labor and ease. I place particular emphasis on the voice. For example: a woman may have a clear and elegant figure and well-proportioned features, which would normally be considered a good appearance. However, if her voice is that of a man, she would fall into the category of a prostitute or a morally corrupt person. The next level of consequence would be that she would harm her husband and damage her children. The next level would be early death or suffering from serious illness. From this example, one can see how important the voice is.

按聲之發音有三類：一出于丹田者，其音遲緩而充足，有逸韻之鏗鏘，主大貴而多福壽，又旺妻妾子女，故有求全在聲之說也。二出於亶中者，聲收而音清，有緩急快慢之兼，悠揚嘹亮，亦主富貴壽考，而豐衣足食，又有作偉大之事業，則有勞碌奔馳、艱難辛苦，以成其功也。三出於咽喉者，聲急而音秀嫩，其氣輕浮，散漫不收，而無尾聲，或至尾聲即中止，或至尾聲即破暗，主勞碌而多刑剋，疾病而多遺累，反覆不收全功，亦有壽弱與夭傷也。

According to the origin of sound, human voice can be divided into three categories. The first type originates from the "dantian," producing a slow and steady sound with strong resonance, carrying a calm and refined tone that is firm and powerful. This type is associated with great wealth, many blessings and longevity, and a prosperous family. The saying in physiognomy, "seeking completeness in voice," refers precisely to this category. The second type originates from the "shanzhong" (originally written as "danzhong," which refers to the area between the two breasts), producing a sound that is well-controlled with a clear tone, capable of both fast and slow, high and low, and is melodious and bright. This type is also associated with wealth and longevity, sufficient food and clothing, and the ability to achieve great accomplishments, though success requires hard work and hardship. The third type originates from the throat, producing a hurried and sharp sound with a delicate and tender tone, shallow breath, and a scattered and uncontrollable voice. It ends abruptly without a clear tail, or suddenly becomes hoarse and dark at the end. This type is associated with a life of toil and frequent conflicts, frequent illness and burdens, inconsistent efforts leading to incomplete achievements, and a shorter lifespan, even with the risk of early death.

古人大概以清音為貴，濁音為賤；明亮之音為富，黯滯之音為貧；韻長之音為壽，不收之音為夭；逸和之音為安閒，燥銳之音為勞碌；清揚之音為英賢而貴權，急促之音為窄狹而小器；混亂之音為駁雜而挫折，破鑼之音為驚災而凶危；嘶散之音主冷退而刑傷，不常之音主下流而賤業。大概以此為一定之法，千古不易之論。

Ancient people discussed sound, generally considering clear and bright tones as noble, and muddied and dull tones as base; clear and resonant tones indicate wealth, while dark and obstructed tones indicate poverty; long-lasting echoes indicate longevity, while tones that trail off indicate a short life; calm and moderate tones indicate a life of ease, while anxious and sharp tones indicate a life of toil; clear and elevated tones indicate a person who is wise and capable and holds power, while short and urgent tones indicate a person with a narrow mind and limited vision; confused and disordered tones indicate a complicated and troubled situation, while sounds like a broken gong indicate encountering danger and misfortune; hoarse and scattered tones indicate a bleak and declining situation with injuries, and tones that fluctuate in pitch and are inconsistent indicate falling into a lower status and engaging in lowly occupations. All these can generally be regarded as fixed rules, a constant conclusion throughout the ages.

蓋木形之音，以秀為合，而木形不嫌其秀嫩之音也；金形之音，以亮為合，而金形不嫌其剛亮之音也；火形之音以燥為合，而火形不嫌其操急之音也；水形之音以長為合，而水形不嫌其長漫之音也；土形之音，以濁為合，而土形不嫌其濁遲之音也。餘以為形局各有五行，故分金木水火土；聲音各具五音，故分宮、商、角、徵、羽。各尋其類，各感其氣，以為用也。

Here we also need to consider the form and structure. For people of the wood form, a clear and refined voice is considered acceptable, so a slightly delicate and tender voice does not count as a flaw. For people of the metal form, a loud and resonant voice is considered acceptable, so a slightly harsh and bright voice does not count as a flaw. For people of the fire form, a dry and restless voice is considered acceptable, so a slightly urgent and impetuous voice does not count as a flaw. For people of the water form, a long and lingering voice is considered acceptable, so a slightly prolonged and scattered voice does not count as a flaw. For people of the earth form, a thick and solid voice is considered acceptable, so a slightly muddied and slow voice does not count as a flaw. I believe that each person's form and structure belongs to one of the Five Phases, hence the distinction of metal, wood, water, fire, and earth. Likewise, each person's voice possesses the five tones, hence the distinction of宫 (gong), 商 (shang), 角 (jue), 徵 (zhi), and 羽 (yu). Each should be classified according to its own category and respond according to its own nature, only then can the application be correct.

按清秀而聚，為角音之正；嘶柔而斷，為角音之不正，皆木氣也。明亮而銳，為商音之正；代煞而破，為商音之不正，皆金氣也。剛急而快，為徵音之正；闔燥而滯，為徵音之不正，皆火氣也。幽韻充長，為羽音之正；散漫不收，為羽音之不正，皆水氣也。沉厚濁遲，為宮音之正；混雜不分，為宮音之不正，皆土氣也。五音五行，感受生化之正氣，當然富貴壽考；五音五行，感受剋制之不正氣，當然貧賤疾苦。不可執一而論，探求輕重加減之法，方為合格也。

Specifically, a voice that is clear and gathered is the correct form of the 'Jue' tone; a voice that is hoarse, weak, and intermittent is the variant form of the 'Jue' tone, and both belong to the Wood element. A voice that is bright and sharp is the correct form of the 'Shang' tone; a voice that carries a cutting and broken quality is the variant form of the 'Shang' tone, and both belong to the Metal element. A voice that is strong, urgent, and clear is the correct form of the 'Zheng' tone; a voice that is muffled, restless, and obstructed is the variant form of the 'Zheng' tone, and both belong to the Fire element. A voice that is distant, resonant, and full with a long tone is the correct form of the 'Yu' tone; a voice that is scattered and cannot be contained is the variant form of the 'Yu' tone, and both belong to the Water element. A voice that is deep, thick, and slow is the correct form of the 'Gong' tone; a voice that is mixed and indistinct is the variant form of the 'Gong' tone, and both belong to the Earth element. The five tones correspond to the five elements. If one feels the positive energy of mutual generation and nurturing, it naturally leads to wealth, longevity, and prosperity; if one feels the negative energy of mutual control and restriction, it naturally leads to poverty, illness, and misfortune. In between, one cannot rigidly adhere to a single standard for judgment. Instead, one must seek out the balance of light and heavy, addition and subtraction, and weigh them against each other, which is considered proper.

一．收藏：收藏者，含蘊不露之謂也。幾神之能收者，均不危險；凡神之能藏者，均有大智，而立非常之功業。以收藏為安全而貴祿，故列第一也。二．安靜：安靜者，瀟灑而有涵養之謂也。凡神之安者，均主智識聰明，有預之先機，鎮靜之持重；凡神之能靜者，均主厚守信，穩見不妄，知足不驕，則態度安閒，貴名曰盛，亦主壽而少疾也。

The first is called "Collection." Collection means that the eyes are reserved and contained, not outwardly revealed. Those whose spirit can be contained will not encounter danger in their lives; those whose spirit can be hidden possess great wisdom and can achieve extraordinary accomplishments. Since collected eyes signify both safety and high status and prosperity, it is listed first. The second is called "Stillness." Stillness means that the demeanor is graceful and composed with cultivation. Those whose spirit is stable are usually intelligent and perceptive, able to foresee events and remain calm in times of change; those whose spirit is tranquil are usually sincere and trustworthy, cautious and steady in their actions, content without arrogance, thus their behavior is composed and leisurely, their reputation for nobility and prominence grows steadily, and they also tend to live long and have few illnesses.

三．發動：發動者，活潑之態，而不呆滯也。凡神有光芒發動，其人多智而奸巧，貪多務得，主貴權而勇為，知機達時。盛世之上貴，次亦中貴，而能達上意，順下情；亂世之大貴，次亦上貴，能出奇制勝，操縱大權，有國家安危之關係也。四．清潤：清潤者，神清而充足，光潤而有生氣。其人稟受之元氣厚，承繼之根基貴。凡神之清者，皆主富貴；凡神之潤者，皆主才智。清潤合用，則為貴壽雙全，而多福祿之格也。

The third is called "Fādòng" (movement).the so-called Fādòng means that the spirit is lively and agile rather than stiff. Those whose eyes shine with light are usually intelligent and cunning, greedy for more, and eager to get everything. They are the ones who hold high positions and dare to act boldly, able to recognize the right timing and keep up with the trends. Such people are top-ranking in peaceful times, and even if not, they are middle-ranking. They can understand the intentions of their superiors and adapt to the situations of their subordinates. In times of chaos, they are of great importance, and even if not, they are of high rank, capable of surprising the enemy, controlling great power, and being closely related to the country's safety. The fourth is called "Qīngrùn" (clear and moist).the so-called Qīngrùn means that the spirit is clear and full, with a lustrous and vital appearance. Such people have a thick innate qi (vital energy) and a noble family background. Those with a clear spirit are destined for wealth and honor, and those with a moist spirit are endowed with intelligence. When both clear and moist are present, it indicates a fortunate and long life, with continuous blessings and prosperity.

五．和：和者，慈善之貌，寬和之態。凡神之和者，其人量大而和平，天良而慈愛，有善根，多善舉，能容小惡，能吃小虧，對人懇，待人寬厚，亦主貴名多祿，而安享也。六．憤怒：憤怒者，動氣而有不平之貌也。凡神之憤者，主陰險而剛愎，自負而驕悍；凡神之怒者，主偏傲而恃勇，任性而奢情。憤怒兼有，主剛決冒險而任勞，結仇招嫉而成功，亂世主武權，而倍發達也。

The fifth is called "Harmony."the so-called harmony means having a kind expression on the face and a broad and generous demeanor. Those whose spirit and appearance are peaceful and balanced usually have a great capacity and a gentle nature. They act according to moral principles, hold a compassionate heart, possess a good disposition for goodness, and are willing to do many good deeds. They can tolerate small evils and are willing to bear minor losses. They are sincere in dealing with people and broad-minded in handling affairs. Such people are destined to have a noble reputation, abundant salary, and a stable and comfortable life. The sixth is called "Anger."the so-called anger means being easily provoked and showing an appearance of injustice. Those whose spirit carries anger are usually cunning and stubborn, self-conceited and arrogant. Those whose spirit carries anger are usually stubborn, proud, and rely on their strength, being impulsive and indulging in desires. Those who have both anger and fury are destined to be decisive, bold in taking risks, and willing to endure hardship. They may accumulate enemies and hatred along the way, but they also achieve success along the way. In times of chaos, they are destined to hold military power, and their success is double that of ordinary times.

七．剛威：剛威者，威嚴而嘯之態也。望之令人敬畏，慎言寡笑，沉默凝神，動靜均有威煞。亂世為大貴，盛世次之。凡神之剛者，正直不屈而守義也；凡神之威，鎮重不妄，而勇為也。八．昧晦：昧晦者，闇昧無光之貌，混合不分之態。凡闇昧無光，主儒弱無，而愚憒者居多；混合不分，主妄亂無智，而貧賤者居多。昧晦主破敗愚淫也。

The seventh is called "Gangwei" (Steadfast Authority).the so-called Gangwei means a person who appears solemn and dignified, with an air of arrogance. Others see him and feel a sense of reverence; he speaks cautiously, rarely laughs, and when silent, his spirit is concentrated. Whether he moves or remains still, there is an aura of authority. This kind of aura brings great fortune in times of chaos, and lesser fortune in times of peace. Those with a steadfast and resolute aura are upright and unyielding, adhering to righteousness. Those with an authoritative aura are steady and not impulsive, yet dare to act decisively when faced with matters. The eighth is called "Mehui" (Obscured Clarity).the so-called Mehui refers to a dull and dim gaze, lacking luster, and a state of confusion and indistinctness. Those with a dull and dim gaze are usually weak and incapable, often also dull-witted and foolish. Those in a state of confusion and indistinctness tend to act recklessly without wisdom, and are often poor and lowly. In summary, the Mehui appearance signifies the decline of family fortune, dullness of mind, and a tendency towards lust.

九．痴愚：痴愚者，為定而呆滯，視物不活動，而不轉睛也。凡神之痴者，主愚庸厚，亦有衣祿之人，亂世多吃虧受累；凡神之愚者，一為有神經病也。十．浮露：浮露者，神浮而無根，清而不足之貌。主機智而夭壽，偏好前多病，亂世亦貴而不完善也。凡神露，即上之露光露煞也。按三白四白之形，皆主好勝而招禍，勞碌而刑剋，是為貴而凶也。

The ninth is called "Chiyu." Chiyu refers to a fixed and呆滞 gaze, with the eyes not moving or shining lively when looking at things. Those who have a dull spirit are usually dull and mediocre but honest, and they can have enough food and salary. However, they often suffer losses and hardships in times of chaos. Those with a foolish spirit are another type, indicating mental illness. The tenth is called "Fulu." Fulu refers to a spirit that is superficial without depth, appearing clear but not substantial. Such people may be clever but have short lifespans, often falling ill early due to obsessive habits. They may achieve high status in times of chaos, but their lives are not complete. When referring to "Shenlu," it means the previously mentioned "Lugang" and "Lusha." As for eye shapes like three white eyes or four white eyes, they indicate a tendency to be competitive and invite misfortune, leading to a life of toil and conflicts. These are considered paths of high status but with danger.

十一．近視：近視者，其光收斂而不能遠視也。有看夜書所致，故近視多文人。主聰明而器量不大，迀闊而拘執不權，清潔而志不群，善辯而用不適，多貴名而少下賤，及豐足衣祿也。十二．枯燥：枯燥者，神枯而不潤，光燥而緊急。此皆稟受薄而元氣傷，加以才偏性傲，嗜好自戕，多弄巧反拙之勞，晝蛇添足之失，刑妻妾，克子女，而夭亡也。

The eleventh is called "Myopia." Myopia refers to the eyes focusing inward and failing to see clearly at a distance. It is mostly caused by reading by night, so those who are myopic are mostly scholars. Such people are intelligent but lack broad-mindedness, tend to be narrow-minded and stubborn, inflexible, have pure morals but do not conform to the common ways, are good at debate but apply it inappropriately; they often have a reputation of being esteemed but few actually fall into lowly status, and their clothing and food are sufficient. The twelfth is called "Dryness." Dryness refers to a dry and withered spirit and eyes that are anxious and tense. This is due to a weak constitution from birth and damage to the original qi, combined with a talent limited to one area and an arrogant nature, gradually harmed by their own habits; thus they often try to take shortcuts but end up making mistakes, waste their efforts in vain, act unnecessarily and fail, and even harm their wives and children, eventually dying young.

十三．散弱：散弱者，神散漫而不收，神久視而脫弱。主有頭無尾，懶惰偷閒，循私苟且，見利忘義，而終失敗；主刑傷困苦，而不壽也。十四．慈秀：慈秀者，柔和公平之貌，清秀可愛之態。凡神之慈者，主信義而和達，寬厚主富；凡神之秀者，主聰明而靈巧，多智主貴；兼有則富貴雙全也。

Thirteenth is called "Scattered Weakness." Scattered Weakness refers to a scattered and loose spirit that cannot be gathered in, and over time, the spirit appears to fade away, showing weakness. The person tends to start things but not finish them, is lazy and loves to take shortcuts, is biased and shirks responsibility, forgets righteousness when faced with benefits, and eventually meets with failure; it also indicates a life filled with injuries and hardships, and a short lifespan. Fourteenth is called "Kind and Elegant." Kind and Elegant refers to a gentle and fair appearance and a clear, lovely expression. Those with a kind spirit are trustworthy, harmonious, and successful, and are generous to others, thus becoming wealthy. Those with an elegant spirit are intelligent and resourceful, have many strategies, and thus achieve high status. If both kindness and elegance are present, then wealth and high status are both attained.

十五．反上：反上者，其神上翻而上視之態。其人多才而驕傲，多智而負氣，目空四海，言大而誇，每有以言招嫉妒，以色生嫌疑，及刑人丁，一生不遂居多也。十六．反下：反下者，其神下翻而下視也。其人多陰毒，而常懷嫉妒之心，不能容物也。又主奸詐百出，志大心亂，妄行貪，亂世亦主貴，而多成敗也。

The fifteenth is called "Reversal Above." Reversal Above refers to looking upward with one's eyes, a habit of looking up. Such a person is talented but arrogant, intelligent but prone to quarrels, looks down on others, speaks in exaggerated terms. He often causes jealousy through his words, suspicion through his expressions, and is liable to harm family members. His life is mostly filled with unfulfilled desires. The sixteenth is called "Reversal Below." Reversal Below refers to looking downward with one's eyes, a habit of looking down. Such a person is deceitful and often harbors jealousy, unable to tolerate others. He is prone to cunning and deceit, has great ambitions but a scattered mind, acts recklessly and endlessly desires. Even in times of chaos, he may achieve prominence, but his life is full of ups and downs.

十七．正視：正視者，平正而直視之態也。其人耿介心平，正大不苟，心直無毒，始終如一，持久如常度，而不變其節，為守正義，而不越其軌，有厚祿也。十八．斜視：斜視者，烏珠兩分而側斜視也。其人有不近乎人情之性情，諂上而驕下，惡賢而欺愚，奸貪詭譎，淫亂不休，亦弄巧反拙，一敗一成，六親多累，駁雜不純，亂世亦貴，而副其名權也。

The seventeenth is called "Direct Gaze." Direct gaze refers to eyes that are level and straight when looking ahead. Such people are straightforward and have a calm disposition, their minds open and upright without being fussy, their hearts sincere without being deceitful, and they remain consistent in their behavior. Over time, their expressions remain unchanged, and their principles do not change. They uphold righteousness, act within proper bounds, and are destined to enjoy substantial official rank. The eighteenth is called "Slanted Gaze." Slanted gaze refers to the black pupils of the eyes leaning to one side, looking sideways at others. Such people are unapproachable in temperament: they flatter superiors and look down on inferiors; they despise the virtuous, bully the weak; they are cunning, greedy, and full of schemes, indulging in licentiousness without end. They often attempt clever tricks but end up in failure, success and failure alternating. They are often burdened by their six relations, and their lives are mixed and inconsistent. Though such people may rise to prominence in times of chaos, they are only fit for a subordinate position and limited authority.

十九．偷視：偷視者，其神定人，而舉趾動靜，似有驚悸懼為人視，貪色懼容之態。其人慳吝，而奸貪，見利而忘義，有偷盜之行為，不正之舉動，鄙俗下賤之流也。二十．不脫：不脫者，其神暫視與久視，均不脫也。此為先天之稟受最強，而得真氣之充足，界於賢愚之間，厚信堅，衣祿豐盈，壽徵尤佳，人丁亦旺也。

Nineteenth is called "stealing a glance." Stealing a glance means his eyes stare at people, yet in his movements he seems anxious, afraid to be noticed, showing a look of lustful desire mixed with guilt. Such people are stingy and greedy, forgetting righteousness when they see profit, and may engage in theft or improper actions, belonging to the vulgar and lowly category. Twentieth is called "not letting go." Not letting go means his gaze remains fixed regardless of how long you look. This is a sign of the strongest innate constitution and abundant vital energy; such people are between the virtuous and the foolish, honest and trustworthy with firm will, enjoying abundant food and salary, with a particularly good sign for longevity and a thriving family.

廿一．不變：不變者，經危險而如常態也，動靜先後如一神。此主大貴，功在當時，名垂千古；不為大忠大智大勇，則為大奸大惡大凶。古之有大政治權，及操國家安危之柄者，多以不變為應也。廿二．含笑：含笑者，有冷笑常笑二種，多喜色而代笑也。冷笑主陰險而妄貪，常笑主輕薄而淫亂，二者均不壽，於盛世均不吉，於亂世亦貴而權也。

The twenty-first is called "Unchanged." By "Unchanged," it means maintaining a calm and normal appearance even through difficulties, with consistent demeanor in all actions. This appearance signifies great fortune, achieving great accomplishments in one's lifetime and leaving a lasting reputation. Such people are either of great loyalty, wisdom, and courage, or of great treachery, wickedness, and malevolence. In ancient times, those who held significant political power and controlled the safety of the state were mostly of this "Unchanged" appearance. The twenty-second is called "Smiling." By "Smiling," it refers to two types: cold smiles and constant smiles, both showing a happy expression that replaces one's natural expression. Those with cold smiles are cunning and insatiable, while those with constant smiles are frivolous and licentious. Both types indicate a short lifespan, and being born in a peaceful era is inauspicious, but in a chaotic era, they may attain high status and hold power.

廿三．流麗：流麗者，神豔而流光四射也。其人多聰明而疎懶，偏於嗜好，似清非清，故主夭亡居多，又主流落他鄉。男女均主淫蕩：男則弱疾而夭，女則刑剋而賤，亂世亦有為庶為妾之榮貴也。廿四．如醉：如醉者，即蒙瀧模糊之態也，似昏、似定、似呆滯、似直射光之類。主言而無信，行而無恆，愚而自用，賤而自尊，輕進輕退，冷退失敗，而貧賤刑剋也。

The twenty-third is called "Liu Li," which refers to eyes that are bright and shimmering. Such people are usually intelligent but lazy, indulging in certain vices. They appear clear but are not truly clear, so they often suffer early death and are likely to be wandering in foreign lands. Both men and women tend to be licentious: men are weak and often ill, dying young; women suffer from conflicts with their six relations and have low status. However, in times of chaos, some may become concubines and attain some prosperity. The twenty-fourth is called "Ru Zui," which refers to eyes that appear hazy and blurred, like being drunk, motionless, or呆滞, or like a straight beam of light. The person is unreliable in speech, lacks perseverance in actions, is foolish yet stubborn, lowly yet self-important. They act rashly in both advancement and retreat, face a bleak situation and ultimately fail, living a life of poverty and suffering from conflicts.

廿五．似愁：似愁者，即似哭而鬱結，含淚而凝神之態也。主環境惡劣，冷退失敗居多，一生寒苦不遂，人丁日少，景物日非，有因貴受累，一敗塗地，而終貧也。廿六．充足：充足者，神充而有根，精神煥發之態也。主稟受厚而多壽，腦力足而多智，慈良有信而貴，慎細有恆而名，此為眼神之一大關鍵也。

The twenty-fifth is called "Seeming Grief."the so-called "Seeming Grief" refers to eyes that appear sorrowful, with a dull and stagnant look, containing a gleam of tears. The owner is in a poor environment, often experiencing loneliness and repeated failures, leading to a life of hardship and dissatisfaction. The family members gradually decrease, and the current situation deteriorates day by day. Some may have once been prosperous but were dragged down by misfortunes, leading to complete failure and eventually poverty. The twenty-sixth is called "Abundance."the so-called "Abundance" refers to eyes that are full and rooted, with the person appearing vibrant and energetic. The owner has a solid innate constitution and thus tends to live long, with abundant mental capacity and intelligence. Being kind and trustworthy brings them prestige, while being cautious and persistent brings them reputation. This is the most important aspect of the eyes.

廿七．寒灼：寒灼者，秋水寒潭灼灼有光也。此為真光，又為神彩，主靈慧之根：上為仙佛之品，千載有形之貴；次為聖賢之局，萬古有名之貴，出類拔萃也。廿八．淡水：淡水者，即神淡光浮之類也。古法有神光如水，男女多淫。淡者不明不充之態，其人少信義，多妄貪，聰明自悞，刻薄乖戾，而惡疾夭壽也。

The twenty-seventh is called "Cold Glare." Cold Glare refers to eyes that are clear and cold like autumn water in a deep pool, yet bright and piercing. This is what the art of physiognomy calls "true light," also known as "divine radiance." Such people possess a sharp and intelligent nature. The highest level is the character of a sage or a Buddha, enjoying lasting and tangible honor for thousands of years. The next level is the pattern of a sage and virtuous person, enjoying eternal and renowned honor throughout history. In any case, they are outstanding individuals. The twenty-eighth is called "Fresh Water." Fresh Water refers to eyes that are pale and lack depth, with a dull and superficial gaze. Ancient physiognomy says, "If the divine light resembles water, both men and women tend to be lustful." The term "fresh" means neither bright nor full. Such people lack trustworthiness, often have greedy thoughts, are clever but end up being misled by their own intelligence, are harsh in dealing with others, and have a perverse disposition. In the end, they die young due to evil diseases.

廿九．蚓盤：蚓盤者，蚯蚓盤烏珠，而有藍黑二線環繞烏珠也。盛世多勞碌，而冷退刑傷；亂世多奔馳，而創立宏恢。一為勞而無成，一為勞而有成也。三十．玄明：玄明者，烏珠黑黃而玄色也。盛世主刑人丁，雖主貴權機智，而多飄搖挫折也；亂世主有偏長，又能任勞堅決，以成其上貴中貴之權柄也。

The twenty-ninth is called "Yin Pan."the so-called Yin Pan refers to a condition where the black pupil is surrounded by blue and black lines, resembling the way earthworms coil around their eyes. This mutual generation indicates a life of toil and hardship in a peaceful era, with a bleak situation and frequent conflicts and injuries. However, in a chaotic era, it signifies constant movement and the ability to establish and expand a family business. Both involve labor, but one ends in failure while the other leads to success. The thirtieth is called "Xuan Ming."the so-called Xuan Ming refers to the black pupil appearing dark with a slight yellow tinge, presenting a dark and murky appearance. This mutual generation in a peaceful era brings conflicts within the family, although it also indicates holding a high position and possessing intelligence, yet often leads to instability and frequent setbacks. In a chaotic era, it signifies a person with a particular skill, capable of enduring hardship and making decisive actions, thus achieving high or middle-level authority.

卅一．金黃：金黃者，烏珠黃光而金睛也。盛世主刑剋失敗，富貴而不善其後也；亂世主權詐勇為，危險奔馳，冒險進取，以成其特貴大權，及上貴重柄也。卅二．似懼：似懼者，其神忽銳急，忽默鬱，忽流露，忽含淚，而忽深思之態也。其人志大才短，心亂性貪，行而無品，言而無信，預而不善後，交達而有私見。亂世主暫時發達之富貴，忽成忽敗，終無立身之地；盛世則飄搖無依，半數困窮而有子女，半數孤刑而有產業也。

The thirty-first is called "Golden Yellow."the so-called Golden Yellow refers to the black pupils shining with a yellow light, which is commonly known as "Golden Eyes." This aspect is beneficial in a peaceful era, but even though one may attain wealth and status, it does not lead to a good ending. In a time of chaos, however, such a person is capable of using cunning strategies, being bold and daring, and achieving great power or high authority through risk-taking and striving. The thirty-second is called "Seeming Fear."the so-called Seeming Fear refers to a person's gaze that suddenly becomes sharp and urgent, then silent and troubled, then shifting and revealing, then filled with tears, and then lost in deep thought. Such a person has great ambitions but limited ability, a scattered mind, and a greedy nature. They lack integrity in their actions, are untrustworthy in their words, plan extensively but fail to conclude well, and have wide social connections but harbor selfish intentions. In a chaotic era, they may achieve temporary wealth and success, but their fortunes fluctuate, and they ultimately have no stable place to rely on. In a peaceful era, they are wandering and homeless, half poor with children to support, and half lonely with property in their hands due to conflicts.

卅三．凝注：凝注者，其神默靜而鬱，深思而定，忽上視而又下視也。其人短言而有機智，遲疑而有遠見，外和內剛，量大心窄，貪功而又貪利，循私而又循情。富過於貴，中有自纏政策；妻弱子旺，中有內顧隱憂，亂世倍勞於盛世也。卅四．揚威：揚威者，儀表丰采而有威，久視神聚而瑩潔，光芒皎皎而奪人也。望之始而可畏，繼而可敬，終而可愛也。其人剛毅有特性，機智有奇思，主大貴而盛名，作偉大驚人之事業，不能流芳百世，則為遺臭萬年也。

The thirty-third sign is called "Ning Zhu." Ning Zhu refers to a gaze that is silent and still, with a sense of inner tension, fixed during deep thought, suddenly looking up and then down again. Such people speak little but are resourceful, hesitate in matters but have foresight; their appearance is gentle but their inner strength is firm, their tolerance seems great but their mind is narrow; they desire both merit and profit, and are partial both to personal interests and emotions. They are richer than noble, always devising schemes for themselves; their wives are weak but their sons are prosperous, and there is always some hidden worry in the family. This sign is twice as laborious in times of chaos compared to times of peace. The thirty-fourth sign is called "Yang Wei." Yang Wei refers to a dignified appearance, radiant and imposing. Upon closer inspection, the eyes are concentrated and not scattered, clear and bright, with a brilliant glow that is captivating. Others at first find him fearsome, then respectful, and finally approachable. Such people are resolute with a distinctive personality, quick-witted with extraordinary ideas; they are destined for great authority and enjoy great fame, capable of achieving remarkable and astonishing feats—should they not be remembered for generations, they will be condemned for eternity.

公篤曰：面部為目神關係最重，故達摩測量法，頭面十分，目神五分，佔全數之半也。古法大體，以神光黑潤、慈和、收斂為佳，令則大半相反，此盛衰之氣候不同，人事隨之轉移也。刻下玄明露尤為上貴，金睛露威為特貴，雖主權詐機智，危險奔馳，殘忍奸貪，然合天道衰弱，因氣數而使之然也。如不機智，則難立足跟；如不冒險，則難成大業；如不奔馳，則無遇合；如不殘忍，則無暴發。故黑白分明者，為亂世之無用。此乃古法之末及，茲特補註之。

Chen Gongdu said: On a face, the relationship of the eyes is most important. Therefore, the measurement method in the "Damo Method of Facial Analysis" counts the head and face as ten parts, with the eyes alone accounting for five parts, exactly half of the total. The ancient method of facial analysis generally considered it good if the spirit light was dark and moist, kind and gentle, and converging. However, nowadays this standard is largely reversed; this is because the climate of a well-governed era is different from that of a chaotic one, and human affairs also change accordingly. At present, those who are "xuanying" (dark and bright) and exposed are considered superior noble appearances, and those with "jinqing" (golden eyes) that reveal authority are even more exceptional. Such people, although they tend to be good at using scheming, have clever minds, move around in danger, and are cruel and greedy, they are exactly in line with the situation of a declining heavenly order, a result of the inevitable trend of the times. Imagine: without cleverness, one cannot hold one's ground; without taking risks, one cannot achieve great success; without moving about, one cannot meet opportunities; without being ruthless, one cannot rise to power. Therefore, eyes that are clearly distinguishable between black and white and have a gentle and moist spirit light are actually of no use in a time of chaos. This point was not mentioned in the ancient method of facial analysis, and I specially add this note here.