The Complete Book of Guiguzi's Marvelous Physiognomy, Volume One

呂岩，字洞賓，號純陽。閱人先欲辨五形。金木水火土也。陳圖南云：金形方正色潔白，肉不盈兮骨不薄；木形瘦直骨節堅，色帶青兮人卓犖；水形圓厚重而黑，腹垂背聳真氣魄；火形豐銳赤焦燥，反露氣枯無常好；土形敦厚色黃光，臀背露兮性樂靜。呂尚云：木瘦金方乃常談，水圓土厚何須寬。麟鳳記云：相剋於中蹇難多，金木水火由不和。

This passage is attributed to Lu Yan, a Taoist from the late Tang dynasty, whose given name was Dongbin and whose Taoist title was Chunyang. The first step in facial reading is to determine which of the five forms a person belongs to—so-called five forms, which classify people into the five categories of metal, wood, water, fire, and earth based on their physical appearance and body structure. Chen Tuan, a Taoist of the early Song dynasty (also known as Tunan), said: people of the metal form have square faces, fair skin, not overly plump flesh, and not thin bones; people of the wood form have slender and upright bodies, firm joints, slightly bluish skin, and are outstanding and exceptional; people of the water form have round and thick bodies, dark skin, hanging bellies and prominent backs, giving them a sense of solid strength; people of the fire form have upper narrow and lower broad bodies, full muscles, red faces, impetuous temperaments, and are easily agitated, with their spirit appearing dry and their emotions changeable; people of the earth form have solid appearances, yellow skin with a luster, thick and outwardly projecting buttocks and backs, and are inclined to be calm. Jiang Taigong, Lu Shang, said: people of the wood form should be thin, and people of the metal form should be square—these are old sayings in facial reading; people of the water form should be round, and people of the earth form should be thick, and the reasoning is clear, so there is no need for further explanation. The "Linfeng Ji" said: if the five forms are mutually controlling, a person's life will be full of obstacles and difficulties, because the qualities of metal, wood, water, and fire are incompatible with each other.

秘訣云：五行凶：金形帶木，斷削方成，初主蹇滯，未主超群；木形多金，一生剝落，父毋早刑，妻子不成；水形遇土，忽破家財，疾苦連年，終身；火形水性，兩不相併，克破妻兒，錢財無剩；土逢重木，作事無成，若非夭折，家道伶仃。

The secret oral formula first explains the ominous implications of the five elements' mutual control. A person with the metal form who also displays the appearance of the wood form has a square facial structure with a thin and sharp look, requiring much trimming and hardship before achieving success, so their early years are obstructed and unsmooth, but they may surpass others in their later years. A person with the wood form who has excessive metal energy has a slender bone structure paired with a hard and bright color, and since metal controls wood, their family fortune will gradually decline and disperse, their parents will suffer injuries early in life, and their wife and children will also be difficult to protect. A person with the water form encountering the earth form has a round and thick appearance with a dark and smooth texture mixed with yellow and turbid stagnation, and since earth controls water, they may suddenly lose their wealth, suffer from continuous illness and pain, and be burdened all their life. The original text has a missing word here, and there should be a concluding statement after "all their life." A person with the fire form who possesses the nature of water has a sharp and red appearance paired with a dark and slow demeanor, and since water and fire are incompatible, this leads to injuries to wife and children and the inability to retain wealth. A person with the earth form encountering heavy wood energy has a thick body paired with a thin and green color, and since wood controls earth, they will achieve nothing in their endeavors. If they do not die young, they will experience family decline and loneliness.

五行吉：金逢厚土，足寶足珍，諸事營謀，遂意稱心；木水相資，富而且貴，文學英華，出塵之器；水得金生，利名雙成，知圓行方，明達果毅；火局遇木，鳶肩騰上，三十為卿，功名蓋世；十添離火，戊己丙丁，愈暖愈佳，其道生成。

The auspicious signs of the mutual generation of the Five Phases are as follows. A person with the metal form benefits from the support of thick earth, appearing with a fair white complexion and a solid yellowish luster. Earth generates metal, so their life is abundant in wealth and resources, and all their plans are fulfilled as desired. A person with the wood form and a person with the water form mutually nourish each other, with a slender and refined bone structure and a round, smooth, and dark luster. Water generates wood, so they are both wealthy and noble, with outstanding literary talent and intellectual ability, making them exceptional talents beyond the ordinary. A person with the water form benefits from the metal form, with a round and thick, dark and smooth body and a square and white bone structure. Metal generates water, so they can achieve both fame and fortune, with a flexible mind and upright conduct, being wise, decisive, and resolute. A person with the fire form encounters the wood form in their structure, with a sharp red color and a slender and refined bone. Wood generates fire, so their shoulders are high and strong, like a kite about to fly. By the age of thirty, they can attain high official positions, achieving great fame and success. A person with the earth form further gains the fiery energy of the Li palace. Those with Wu and Ji belong to earth, and those with Bing and Ding belong to fire. Fire generates earth, so the color becomes warmer and more favorable. This is the principle of the Five Phases generating each other to shape a person's destiny. (The original text says 'ten' but should be 'earth'.)

次察陰陽精氣神。骨為陽，肉為陰，精乃血之主；氣乃神之本，神乃精之附。《貧女金鏡》云：骨陽肉陰兩平和，一生終是無災害；陽勝於陰多孤克，陰勝於陽多夭折。《鬼眼經》云：大道凝成有三般，精能養血冠眾體。王朔云：氣所以養形而化成者也。《易》云：神者妙萬物而為言者也。秘訣云：一陰一陽不偏□，此道由來天賦定，精氣相資體之充，神攝萬靈為主帥。

After distinguishing the five elements, one should then examine yin and yang along with essence, qi, and spirit. The human body is considered yang in bone and yin in flesh; 'essence' is the master of blood, 'qi' is the foundation of vitality, and 'spirit' manifests externally by relying on essence. The Poor Woman's Golden Mirror says: when bone (yang) and flesh (yin) are balanced and harmonious, there will be no misfortune throughout one's life; if yang overcomes yin, meaning bones are exposed and flesh is thin, it often leads to loneliness and calamity; if yin overcomes yang, meaning flesh is fat and bones are weak, it often results in a short life and early death. The Ghost Eye Classic says: the great way of heaven and earth凝聚 into human form is not outside the three aspects of essence, qi, and spirit, among which essence nourishes blood and is the leader of the body. Wang Shuo says: qi is used to nurture the body and enable its formation and development. The Zhou Yi·Xì Cí says: what is called spirit is to describe its subtle ability to accomplish all things. Secret oral transmission says: one yin and one yang, neither biased—here the original text has a missing character—this constitution is originally determined by the Earlier Heaven; essence and qi support each other, thus the body becomes full; while spirit governs all kinds of spiritual phenomena, and is the commander of the whole body.

三停八卦求相稱。三停者，有身上三停，有面上三停。八卦者，有面列八卦，掌列八卦。《玉篪》云：身上三停頭足腰，看他長短欲勻調，上停長者人多貴，長短無差福不饒。《冥度經》云：凡天中至印堂，曰上停，山根至準頭，曰中停，人中至地閣，曰下停。陳圖南云：五行不正，相君終始薄寒。八卦豐隆，須是多招財祿。秘訣云：身面三停俱勻調，掌面八卦悉豐盈，不□玉階地，定處金谷園。

Now examine whether the concept of 'three stops' (san ting) corresponds with the 'eight trigrams' (bagua). The term 'three stops' refers to both the body's three sections and the face's three sections. The 'eight trigrams' refer to both the eight trigram areas on the face and the eight trigram positions on the palm. The book "Yu Chi" states that the body's three stops refer to the head, waist, and feet, and one should look at whether their lengths are harmonious. The upper stop, which refers to the head, is often associated with a person of noble status. If the three stops are evenly proportioned, one's fortune will not be lacking. The "Mingdu Jing" says that from the "Tianzhong" (the midpoint of the hairline on the forehead) to the "Yingtang" (between the eyebrows) is called the upper stop; from the "Shan gen" (the root of the nose between the eyes) to the "Zhun tou" (the tip of the nose) is called the middle stop; and from the "Renzhong" (the groove below the nose) to the "Dige" (the chin) is called the lower stop. Chen Tuan said that if the five phases are not properly aligned, a person will remain poor throughout their life. If the eight trigram areas on the face and on the palm are full and round, they will certainly attract wealth and official rank. A secret oral transmission says: if both the body's and face's three stops are evenly proportioned, and the eight trigram areas on the face and palm are all full, then such a person will either attain high official rank in the imperial court or certainly live in a place as wealthy as the Jin Gu Yuan of Shi Chong.

五嶽四瀆定高深。左顴泰嶽，右額華嶽，額為衡嶽，頰為恆嶽，鼻眾為嵩嶽。一瀆耳為江，二瀆目為河，三瀆口為準，四瀆鼻為漢。《通仙錄》云：五嶽兩顴額鼻頰，高隆開闊非凡胎。《混儀經》云：四水莫教淺，五六主凶亡。秘訣云：五山朝拱，四水流通，德行須全，福自天然。

Use the "Five Mountains" and "Four Rivers" to determine the height and depth of facial features. The Five Mountains compare the five elevated areas on the face to the five famous mountains: the left cheek is the Eastern Mountain Taishan, the right cheek is the Western Mountain Huashan (the original text mistakenly says "right forehead" instead of "right cheek"), the forehead is the Southern Mountain Hengshan, the chin is the Northern Mountain Hengshan, and the nose is the Central Mountain Songshan (the original text mistakenly says "nose crowd" instead of "nose is"). The Four Rivers compare the four openings on the face to four major rivers: the first river, the ear, corresponds to the Yangtze River; the second river, the eye, corresponds to the Yellow River; the third river, the mouth, corresponds to the Huai River (the original text says "Zhuo" instead of "Huai"); the fourth river, the nose, corresponds to the Ji River (the original text says "Han" instead of "Ji"). The "Tong Xian Lu" says: the Five Mountains refer to the two cheeks, forehead, nose, and chin. If these areas are high and broad with a commanding presence, then it is not an ordinary birth. The "Hun Yi Jing" says: the Four Rivers should not be shallow. If they are shallow along with the Five Mountains and six internal organs, it indicates a fatal outcome. A secret oral transmission says: the five mountains face the center and guard it, the four rivers flow smoothly without obstruction, and if virtue is complete, blessings will naturally come.

語默動靜身須識。一語一默，一動一靜。郭林宗云：言語不妄，口德也，緘默自持，心德也。《易》云：寂然不動，感而遂通。秘訣云：語成爻，默成象，動與天懼，靜與天遊，非身具至，德孰如斯。

A person's speaking and silence, action and stillness must also be discerned by those skilled in judging character. Here it refers to the proper measure between speaking and not speaking, acting and remaining still. Tuo Tai, a person of the Eastern Han dynasty known for evaluating character, said: speaking without being hasty or reckless is a virtue of the mouth; being able to remain silent and self-controlled is a virtue of the heart. The Great Treatise of the Zhou Changes says: the mind of a gentleman is still and unmoving, but once touched by something, it can understand all things. A secret oral transmission says: speaking is like the movement of lines in a hexagram, while silence is like the stillness of a hexagram's image; when acting, one should maintain reverence for the Way of Heaven, and when still, one should harmonize with the Way of Heaven. If one's self-cultivation has not reached the extreme, whose virtue could reach such a level?

吉凶悔吝色當明。吉凶者得失之象，悔吝者憂虞之象。《易》云：得則吉，失則凶，吉凶相對，而悔吝局其中，悔自凶而趨吉，吝自吉而向凶也。秘訣云：前節論身之德，此節論色之變，識其德察其變，相焉□哉。

The appearance of a person's complexion relates to four tendencies: auspiciousness, misfortune, regret, and meanness. These must be clearly distinguished. Auspiciousness and misfortune are manifestations of gain and loss; regret and meanness are manifestations of anxiety and unease. The Great Treatise of the Zhou Changes says: gaining something is auspicious, losing something is misfortune; auspiciousness and misfortune are opposite, while regret and meanness lie between them. "Regret" refers to turning back from misfortune toward auspiciousness, while "meanness" refers to slipping from auspiciousness toward misfortune. A secret oral诀 says: the previous section discusses a person's virtue, while this section discusses changes in complexion; if one can recognize a person's virtue and observe changes in his complexion, what difficulty is there in the art of judging people? (The original text here has a missing character.)

行年為主遠限決。行年部位，運限並沖。麻衣云：骨格為一世之榮枯，氣色定行年之休咎。《風鑑》云：運限並沖，明暗九更，逢破敗，屬幽冥，倘若得時部他好，順流氣色見光晶。秘訣云：行年為主運限扶，轉於此處定榮拈，石中美玉何繇辨，一點神光照太初。

To determine the fortune and misfortune of a given year, one should focus on the "Xing Nian" or the specific facial area corresponding to the current age. From this, one can infer long-term destiny. When the Xing Nian falls on a particular area, it is also necessary to check whether the destiny period aligns or conflicts with it. The "Ma Yi Xiang Fa" states: the bone structure determines the overall prosperity and decline throughout one's life, while the complexion determines the fortune and misfortune of the current year. The "Feng Jian" says: when the destiny period and the limit period coincide or conflict, the years of "Ming Jiu" and "An Jiu" (such as 29 and 36, which are multiples of nine) alternate. If the corresponding area is damaged at this time, it is considered an ominous and dangerous year. However, if the area itself is well-developed, and the complexion is smooth, bright, and lustrous, there will be no problem. A secret oral formula says: take the Xing Nian as the main factor and the destiny period as the auxiliary factor; the turning points of prosperity and decline in one's life are determined here. How can a precious jade in a stone be identified? It is entirely based on that single divine light, revealing one's original true nature.

相逐心生相術真。心能生相，原生理也。陳圖南云：有心無相，相逐心生，有相無心，相逐心滅。《神機》云：心在形先，形居心後，此之謂也。秘訣云：裴晉公的主餓死，因香山還帶之功，宋狀元未必元魁，由造蟻橋之力，一念之善格天，終身福履綏之，心之關係，豈渺廓云乎哉。

Physical appearance arises from mental intent, which is the true essence of physiognomy. The mind can generate appearance, which is the natural principle of the universe's continuous creation. Chen Tuan said: those with good hearts but no favorable appearance will eventually develop a favorable appearance; those with favorable appearances but no good hearts will lose their good appearance due to evil thoughts. The "Shen Ji" states: the mind precedes appearance, and appearance follows the mind, which precisely conveys this meaning. A secret oral transmission example says: Pei Du of the Tang Dynasty was originally predicted to die of starvation, but after returning a lost jade belt at Xiangshan Temple, he accumulated hidden merit and eventually became a prime minister. Song Jiao of the Song Dynasty was originally not expected to pass the imperial examination, but after building a bamboo bridge to rescue ants from floodwaters, he finally became the top scholar. A single good thought can move heaven, and thus one's lifetime of blessings and honors will naturally follow. Clearly, the "mind" plays a crucial role in physiognomy, and it is not a vague or empty concept.

王詡，隱青溪鬼谷，因號焉，戰國時人。大道無形無執著。人雖具形，來自無形，相本有法，拘法則泥。成和子云：夫人肖形天地，其本來面目，無中生有，或得之而成飛禽之像，或得之而成走獸之像，色色□，別何者為吉人，何者為匪人，磋夫，執形而論相，管中窺豹也，不□形，不拘法，視於無形，聽於無聲，其相之善者也。風鑑云：上相之士，不相身面，其意亦同。

This passage is falsely attributed to Guiguzi. Guiguzi was surnamed Wang and named Xu, and he lived in the Ghost Valley near Qingxi, hence his nickname "Ghost Valley." He was a person from the Warring States period. The great Dao has no form and should not be attached to form; although people have physical forms, they originate from the formless. Although appearances have established methods, being rigid in these methods leads to rigidity. Chengzi said: humans are created in the image of heaven and earth. Their original form arises from "nothingness" to become "something," some taking the form of flying creatures, others taking the form of crawling animals, in various forms (the original text here is missing some characters). From these, one should discern who is a virtuous person and who is a wicked person. Alas, to judge character solely by outward appearance is like seeing a leopard through a bamboo tube, only catching a glimpse. Not being attached to form, not being rigid in methods, observing from the formless and listening from the silent, this is the highest level of physiognomy. The "Fengjian" says: the most skillful physiognomists do not look at a person's body or face; it expresses the same idea.

秘訣云：以貌觀人，失之子羽；以言語觀人，失之宰子，宣尼猶然，矧庸術乎。蓋道能生形，形不能生道，知此道，即知此形，形乎形乎，視聽冥冥，斯其至矣。

The secret oral formula says: judging a person solely by appearance, Confucius once misjudged DanTai MieMing (whose name was ZiYu, who had an ugly appearance but high moral character); judging a person solely by words, Confucius also misjudged ZaiYu (whose name was ZiWo, who was eloquent and persuasive but slept during the day). Even the revered Confucius, called "XuanNi," was like this; how much more so the mediocre fortune-tellers? In general, "Dao" gives rise to form, but form does not give rise to Dao; understanding this Dao means understanding this form. Form, form, the true seeing and hearing lie in the subtle and imperceptible, and when one reaches this level, the art of physiognomy reaches its peak.

揣摩簡練出其下。學古人之成法，斤斤不失尺寸，此其下也。太沖子云：今得意於忘言之天，盡是棄糟粕已後。陳圖南云：揣其形，摩其骨，什分之間不失一，超於什一揣摩中，便是神仙下寰世。

Merely studying the text mechanically and memorizing formulas is a low level of practice. Simply copying the established rules of ancient sages and being overly precise about measurements and details is only a mediocre approach. Tai Chong Zi said: nowadays, those who can grasp the true meaning in the state of "forgetting words" have already gone beyond the superficial layers of ancient texts. Chen Tuan said: examining a person's appearance and bone structure with precision, being accurate to the extent of not missing even a fraction, is indeed correct; but if one can go beyond this level of meticulous observation and directly perceive the essence through spiritual intuition, that is like a divine being descending to the human world.

秘訣云：春秋伯樂善相馬，秦穆公謂伯樂之後無人已，伯樂舉九方皋，穆公乃使九方皋遍求馬於域中，數月而報得良馬，牝牡毛色畢呈，馬至則與前報者庚，穆公不悅曰：牝牡毛色不分，又何馬之能知？伯樂曰：若皋之所觀，天機也。得其精而忘其粗，在其內而忘其外，驗之果良馬。夫君子之相，何異良馬，學者得九方皋之術，化矣。

There is a secret oral formula that cites a story from the "Liezi": In the Spring and Autumn period, Bo Le was skilled in identifying good horses. Duke Mu of Qin said that there would be no one else like Bo Le to identify horses. Bo Le then recommended Jiufanggao. Duke Mu sent him to search for a horse throughout the land. After several months, Jiufanggao reported that he had found a good horse, even giving details about its sex and color. However, when the horse was brought in, it did not match the description given earlier. Duke Mu was displeased and said: If he cannot even distinguish between male and female or color, how can he know about horses? Bo Le replied: Jiufanggao looked at the essential qualities—the subtle and the profound—while forgetting the superficial details. He saw the inner essence and ignored the outer appearance. When tested, it turned out to be a thousand-mile horse. A gentleman who discerns people is no different from one who discerns good horses. If a student of horse identification can learn Jiufanggao's method, then he has truly mastered the art.

有時或在方寸間。理不越於方寸，常存主於一身。《聖凡論》云：心為身主，五行之先。麻衣云：末觀形貌先相心田，此二者皆方寸之說也。秘訣云：心者身之帥，心帥以正，則形孰不正，形有不正者無論矣，即如伏羲人首蛇身，神農人身牛首，為三代之聖君，方寸之論，彰彰明矣。

The key to understanding appearance lies sometimes in the "fangcun" — fangcun refers to a person's heart. Principles do not go beyond this heart, which constantly governs the whole body. The "Shengfan Lun" says: the heart is the master of the whole body, preceding the Five Phases. The "Ma Yi Xiang Fa" says: do not first look at appearance, but first examine the heart field (the original text says "mo" but should be "wei"). These two sentences both refer to the mind within. A secret oral transmission says: the heart is the commander of the body; if the commander is upright, how could the body not be upright? As for those whose bodies are inherently not upright, there is no need to discuss further. Just like the legend of Fuxi with a human head and snake body, and Shen Nong with a human body and ox head, their appearances were so strange, yet they were all ancient sages — this clearly shows the principle that "appearance lies in the mind."

有時或在郛廓外。石蘊玉而山輝，珠藏淵而川媚。《靈臺經》云：骨肉丰標為外郛，且於真實用工夫。《肘後經》云：吾人性上無一物，形生惟有外皮膚。《貧女心鏡》云：堯眉八彩，舜目重瞳，內秉聖德，外見神姿，以此推之，內德外形之徵也。

The key to appearance sometimes manifests beyond the "fukuo" — fukuo originally refers to the outer city, here used to mean a person's external form. A stone containing a jade will emit a brilliant glow throughout the whole mountain; a deep abyss hiding a pearl will make the entire river appear graceful. If there is genuine quality inside, it will naturally show through on the outside. The Lingtai Jing says: physical beauty and fullness of flesh are only one outer city; one must still cultivate true virtue within. The Zhouhou Jing says: human nature is originally empty, and what the body produces is merely a superficial layer. The Pinnü Xinjing says: Yao's eyebrows had eight colors, Shun's eyes had two pupils; his inner virtue was that of a sage, so his outer appearance showed a divine grace. From this we can infer that external form is indeed a manifestation of inner virtue.

秘訣云：相有隱有顯，顯者易觀，隱者難見，在學者目力心思何如耳，假如有德者必有形，又有形者而無德，湯軀九尺而曹交類之，孔子河目而陽虎類之。一聖一狂，天淵之懸，是不可不辨。

The secret oral formula says: there are hidden and revealed aspects in appearance; the revealed are easy to see, while the hidden are hard to detect, and it all depends on the eyes and mind of the person studying appearances. For example, a person of virtue must surely have a good appearance, but there are also those who have a good appearance without virtue. King Tang of Shang was nine chi tall, and Cao Jiao of the Warring States period was also tall; Confucius had a 'Heavenly Eye,' meaning his eyes were evenly long and deep, while Yang Hu, a corrupt minister of Lu, also had similar eyes. One was a sage, the other a wicked person, and the difference is as vast as heaven and earth—this must not be overlooked.

空空洞洞本來真。空空明鏡之衷，洞洞無物之體。《心經》云：色即是空，空即是色。《通仙錄》云：洞洞不知天地隘，性靈遠是太虛真，白聞道者云：不論肉，不論骨，骨肉皮囊殼漏子，空空洞洞有乾坤，即是太虛元化體。秘訣云：血肉由氣化為生，性靈具十氣化之前，是以知本真則知眾體，此論可與高明者道，難與庸俗者言也。

Empty and hollow, that is the original true nature of a person. What is meant by "empty" is a mind as clear as a bright mirror; what is meant by "hollow" is the nature free from all attachments. The Heart Sutra says: form is emptiness, and emptiness is form. The Transmission of Immortality says: if the chest is empty and vast, one will not feel the heavens and earth narrow, for the human spirit is originally the true body within the great void. The White Pavilion Daoist says: there is no need to discuss muscles or bones; the flesh and bones are merely a leaking body. Within the empty and hollow there is the universe; that is the original body generated by the vital energy of the great void. Secret oral instructions say: flesh and blood are generated from qi, but the spirit already exists before the transformation of qi (the original text says "ten" instead of "yu"). Therefore, understanding the true nature means understanding all forms. This discussion can be explained to the enlightened, but it is hard to communicate with the vulgar.

仿彷彿佛難測度。有相無心，有心無相。《神機》云：有形中之形，有形外之形，形中之形，由中生色，□然見於面，盎於背是也；形外之形，色厲內荏，似忠非忠，似信非信，是也。此二者，特踐形不踐形之間耳。秘訣云：昔有人毀陳平於漢祖曰：陳平美如冠玉，未必中之有也，誠哉斯言乎，觀人之難也。

Human appearances are similar yet hard to discern, making them the most difficult to judge: there are those with good looks but bad hearts, and those with good hearts but poor appearances. The "Shenji" says: there are "forms within forms" and "forms beyond forms." "Forms within forms" refer to inner virtue manifesting as color and aura from the heart, which is what Mencius refers to as the radiance appearing on the face and filling the back. "Forms beyond forms" refer to an outwardly severe appearance with an inwardly timid nature, seeming honest but not truly so, seeming trustworthy but not truly trustworthy. The difference between these two lies only in whether one can truly "practice form"—realizing one's innate form as virtue. A secret oral诀 says: in the past, someone slandered Chen Ping before Han Gaozu, saying Chen Ping was handsome like a jade ornament on a hat, but perhaps lacked genuine substance inside. This is indeed true; judging people is really difficult.

消息只此箇中存。富貴貧賤，不出此篇。太沖子云：箇中得此閒消息，了我優游物外身。秘訣云：邵子詩云：因探月窟方知物，為攝山根始識人，此與上文辭異而意同，不造其妙，則何以知人，又何以知己也。

The complete information about a person is contained here. A person's wealth, poverty, nobility, or lowliness all fall within the scope discussed in this passage. Tai Chong Zi said: by grasping this small piece of information here, one fulfills the state of being free and untroubled beyond worldly matters. The secret oral诀 says: Shao Yong's poem states that only by exploring the Moon Cave can one truly understand all things, and only by grasping the "shan gen" can one truly understand a person's heart — "shan gen" refers to the root of the nose between the two eyes, here used to signify the fundamental aspect. This differs from the previous statement but carries the same meaning: without reaching that subtle level, how can one know others, and how can one know oneself?

東周叔服豈欺我。叔服有人倫識鑑，學者當不讓於叔服。柳莊云：相人之有術兮，肇東周之叔服，監昭晰之幽隱兮，□休咎之是卜。秘決云：叔服擅名於周，子卿唐舉繼之，孰謂子卿唐舉之後，又豈無人哉，欺我之言不誣矣。

Could the Duke Fu of the Eastern Zhou dynasty possibly deceive me? Duke Fu was an official of the Zhou royal court during the Spring and Autumn period, skilled in discerning people's characters. The "Zuo Zhuan" records that he examined the faces of two sons of Gongsun Ao of Lu, and the predictions later proved accurate. Those who study physiognomy should not be inferior to Duke Fu. In the Ming dynasty, the diviner Yuan Liuzhuang said: the art of physiognomy became a specialized discipline starting from Duke Fu of the Eastern Zhou dynasty; he was able to observe subtle and hidden aspects, and thus predict people's fortune and misfortune. A secret oral诀 says: Duke Fu was renowned for physiognomy in the Zhou dynasty, and later Gu Bu Ziqing and Tang Ju emerged in succession. Who says that after Ziqing and Tang Ju there were no others? Thus, the statement "Could he possibly deceive me?" is not empty talk.

郭泰，字林宗，東漢人。五行水火木金土。太□生兩儀，兩儀生四象，四相生八卦，八卦生五行。陳圖南曰：天一生水，在人為腎，腎之竅為耳，又主骨齒。地二生火，在人為心，心之竅為舌，又主血氣毛髮。天三生木，在人為肝，肝之竅為眼，又主筋膜爪甲。地四生金，在人為肺，肺之竅為鼻，又主皮膚喘息。天五生土，在人為脾，脾之竅為唇，義主肉色。宋齊丘云：凡在五行懼有綠，只宜豐厚不宜偏。

This passage is attributed to Guo Tai, whose given name was Linzong, a famous person of the Eastern Han dynasty who evaluated people's character. First, it explains the origin of the Five Phases: water, fire, wood, metal, and earth. The Taiji (Primordial Ultimate) gives rise to the two principles, yin and yang. The two principles give rise to the four images, which in turn give rise to the Eight Trigrams. The Eight Trigrams then divide into the Five Phases. Chen Tuan said: Heaven produces water, which corresponds to the kidney in the human body. The kidney is connected to the ears and governs bones and teeth. Earth produces fire, which corresponds to the heart. The heart is connected to the tongue and governs blood and hair. Heaven produces wood, which corresponds to the liver. The liver is connected to the eyes and governs tendons and nails. Earth produces metal, which corresponds to the lungs. The lungs are connected to the nose and govern skin and respiration. Heaven produces earth, which corresponds to the spleen. The spleen is connected to the lips and governs muscles and skin color (the original text says 'yi' instead of 'you'). Song Qiji said: All parts governed by the Five Phases have their own corresponding relationships. They should be well-developed, not deficient or crooked.

秘訣云：人身具此五行，惟水火乃五行之最。水屆坎居腎，腎水旺能養之肝木，木得水濟而生□之心火，火得木助而生艮之脾土，土得火益而生兌之肺金。此生生不息之機，乃水之化源無端也。

The secret oral formula says: The human body contains the Five Phases, among which water and fire are most important. Water belongs to the Kan trigram, which corresponds to the kidney organ; when the kidney water is strong, it nourishes the Zhen trigram wood, which corresponds to the liver. When the liver wood receives the nourishment of water, it generates the Li trigram fire, which corresponds to the heart. The fire, with the assistance of wood, generates the Gen trigram earth, which corresponds to the spleen. The earth, with the enhancement of fire, generates the Dui trigram metal, which corresponds to the lung. This is a continuous cycle of generation, endlessly renewing itself. The source from which this cycle originates is the boundless water.

中藏五德通臟腑。五德：仁、義、禮、智、信。臟腑：肺、心、腎、肝、脾。《玄神錄》云：甲木主仁位居東，庚金為義向西從。禮依丙火南方地，智於壬癸北方中，惟有戊土無方位，信立陰陽理則同，五者本非泛然物，隱於臟腑妙無窮。

Among the Five Phases, there are five virtues: benevolence, righteousness, propriety, wisdom, and faithfulness. These five virtues correspond to the five internal organs and the six bowels: lung, heart, kidney, liver, and spleen. The "Xuanshenlu" states: Jia Wood governs benevolence, located in the east; Geng Metal represents righteousness, belonging to the west; propriety relies on Bing Fire, associated with the south; wisdom resides in Ren and Gui Water, situated in the north; only Wu Earth does not belong to a specific direction. Faithfulness stands between yin and yang, and its principle is the same as the previous four. These five elements are not mere abstract concepts; they are hidden within the human internal organs, possessing infinite subtle functions.

秘訣云：水火木金土，肝肺心腎脾，五德配五行，仁義禮智信，發而為四端，信則居其一，生相若無信，虛負軀殼體，吾見世間人，致飾於外矣。不知無文中，含有真實理。真實即為信、四時不愆期。相中全在信，福祿壽須彌，四端豈假借，各具其一理，信寄四端中，有用無方體。

The secret oral formula says: Water, fire, wood, metal, and earth correspond to the liver, lungs, heart, kidneys, and spleen respectively. The five virtues correspond to the five phases, which are benevolence, righteousness, propriety, wisdom, and faith. When benevolence, righteousness, propriety, and wisdom are manifested, they are the four beginnings mentioned in the Mencius, namely the hearts of compassion, shame and hatred, humility and courtesy, and discernment of right and wrong. Among these, faith runs through them and is also one of them. If a person's appearance lacks faith, then they are just a hollow body. I have seen people in the world who only embellish their appearances. They do not understand that in the simple and unadorned, there lies the true principles. Truth is faith, just as the four seasons change without fail. The key to physiognomy lies entirely in the character of faith. Wealth, honor, and longevity all depend on it, as firm as Mount Meru. The four beginnings cannot be used interchangeably; each possesses its own complete principle. Faith is contained within the four beginnings, having practical function but no fixed form or position.

水圓本是智之神。水性周流無滯，智之體似之。《風鑑》云：肩粗並眼大，城廓更開圓，此相名真水，平生福自然。成和子云：水形主圓得其五圓、氣色不雜、精神不亂、動止寬容、行久而輕也。語云：智者樂水，又云：智者動。秘訣云：水先天之氣耳，貫通於六合，化機不息，亙古如常，圓融似智，得其形，並得其性，是為真水，主聰明敏達定賢愚也。經云：似水得水文學貴。

Water forms take "roundness" as their essence, and are the dwelling place of the spirit of wisdom. The nature of water flows continuously and pervades everywhere, without obstruction, and the essence of wisdom is similar to it. The "Fengjian" says: thick shoulders and large eyes, with the "city walls" of the ears — the earlobe as the city and the ear廓 as the wall — broad and round, this kind of appearance is called true water form, and one's life naturally brings good fortune. Cheng Hezǐ says: water forms take roundness as their main characteristic; the head, face, ears, abdomen, and body all should be round, the complexion should not be mixed, the spirit should not be scattered, movements should be broad and accommodating, and even after walking for a long time, the steps become lighter and more agile. An old saying says: the wise love water; another says: the wise are always active. A secret oral transmission says: water is originally a kind of qi from the Earlier Heaven, connecting heaven and earth in all directions, constantly nurturing and generating, never ceasing, and has been so since ancient times; its round and harmonious appearance is exactly like wisdom. Only when one possesses both the form and the nature of water is it called true water, and such a person is intelligent, quick-witted, and understands things well, and thus can be judged as wise or foolish. The classic of physiognomy says: those whose appearance resembles water and truly possess the qi of water will achieve fame and status through their literary talents and learning.

火有文武禮之附。火之用有文武，禮之體似之。《風鑑》云：欲識火形貌，下闊上頭尖，舉止全無定，頤邊更少髯。成和子云：火形主明，得其五露，氣色不雜，精神不亂，動止敦厚，臥久而安也。秘訣云：以火為神水作精，精全面後神方生，神全而後氣方備，氣備而後色方成。火之在人為禮，得其形並得其智，是為真火，主威勢勇烈，定剛柔也。經云：似火得火見機果。

Fire has both gentle and fierce aspects. Its essence is similar to "Li" (ritual). The "Fengjian" says: To recognize the form of fire, look for a broad lower part and a sharp top, with restlessness in movement, and sparse whiskers on both cheeks. Cheng Hezzi says: Fire form should be based on "brightness," with the eyes, ears, nose, lips, and throat exposed, clear complexion, concentrated spirit, steady behavior, and comfort when lying down for a long time. A secret verse says: Take fire as the spirit and water as the essence; only when the essence is sufficient can the spirit arise, and only when the spirit is complete can the qi be full, and only when the qi is full can the complexion be formed. Fire in the human body corresponds to "Li," and only when one has both the form and nature of fire (the text originally says "wisdom" but should be "nature") is it called true fire, indicating a person with authority and a fierce nature, and from this one can determine whether the person is strong or gentle. A classic on physiognomy says: Those whose form resembles fire and who truly possess the fire qi will be decisive and quick to act when facing situations.

木居東位仁發生。木之德為仁，含生生之機。《風鑑》云：稜稜形瘦骨，凜凜更修長，秀氣生眉眼，須知晚景光。成和子云：木形主長，得其五長，氣色不雜，精神不亂，動止溫柔，涉久而清也。秘訣云：木之枝幹發於甲木，位天地長生之府，配於五德，居其首，在人為仁，得其形並得其性，是為真木。主精華茂秀，定貴賤也。經云：似木得木貲財足。

The wood element resides in the east, from which the virtue of "ren" (benevolence) arises. The nature of wood is ren, containing the principle of continuous generation. The "Wind Mirror" says: bones are distinct and the body is slender, with a dignified bearing and a tall figure, with refined features concentrated in the eyebrows and eyes, indicating that there will be brilliance in old age. Cheng Hezǐ says: the form of wood is mainly characterized by "length," with the head, face, body, hands, and feet all being long, the complexion not mixed, the spirit not scattered, movements gentle, and after long travel, the spirit becomes even clearer. A secret oral transmission says: the branches of wood originate from Jia wood, occupying the position of the heavenly and earthly long life palace; when paired with the five virtues, it is the first, corresponding to "ren" in the human body. Only when one possesses both the form and the nature of wood is it called true wood, indicating that the person is endowed with great talent, and thus one can determine their status. The manual of physiognomy says: those whose appearance resembles wood and truly possess the qi of wood will have abundant wealth.

金方斷制義白然。金之性，有撙節裁處之宜。《風鑑》云：部位要中正，三停又帶方。金形人入格，自是有名揚。成和子云：金形主方，得其五方，氣色不雜，精神不亂，動止規模，坐久而重也。秘訣云：金之位於乾兌，含西方肅殺之氣，秉堅剛之體。在人為義，得其形並得其性，是為真金。主刑誅厄難，定壽夭也。經云：似金得金剛毅深。

Gold takes the form of "squareness" and is good at making decisions and controlling things, and "righteousness" naturally arises. The nature of gold is good at regulating and taking control, and handling matters appropriately. The "Wind Mirror" says: the facial features should be upright and centered, and the three parts of the face should all be square; those who have the pattern of gold shape will naturally gain fame. Cheng Hezǐ says: the shape of gold is mainly square, and the face, forehead, body, hands, and feet should all be square, with colors not mixed and spirit not scattered, actions following rules, and sitting for a long time showing even more heaviness. A secret oral transmission says: the position of gold is in the trigrams Qian and Dui, containing the cold and severe energy of the west, and possessing a firm and strong form. In the human body, it corresponds to "righteousness"; only when one has both the form and the nature of gold is it called true gold; it also governs punishment, execution, and misfortunes, and thus can determine longevity or early death. The manual of physiognomy says: those whose appearance resembles gold and truly possess the energy of gold are firm and deep-minded.

土定不移信常足。士之信定，性立剛維。《風鑑》云：端厚仍深重，安詳若泰山，心謀難測度，信義動人間。成和子云：土形主厚，得其五厚，氣色不雜，精神不亂，動止敦龐，處久而靜也。秘訣云：上浮游於四季，旺在辰戊丑末，寄在丙丁，一季主事十八日，其德能生萬物，在人為性，得其形並得其性，是為真土，主載育有容，定貧富也。經云：似土得土厚櫃庫。

The earth is stable and unmoving, so "trustworthiness" is often abundant. The earth's sincerity and stability allow one's nature to stand firm and be upright with a sense of support. The "Wind Mirror" says: a person who is upright, thick, and steady, calm like Mount Tai, has plans in his mind that are difficult to measure, and his integrity moves people. Cheng Hezǐ says: the shape of earth is mainly "thick," with the back, abdomen, shoulders, hands, and feet all thick, the color not mixed, the spirit not scattered, and his actions are earnest and broad. A secret oral诀 says: earth floats and thrives in the four seasons, with its strength in the months of Chen, Xu, Chou, and Wei (the original text mistakenly says "Wu" and "Mo" instead of "Xu" and "Wei"), and it is also born from Bing and Ding fire, each season having its peak for eighteen days. Its virtue can nurture all things, corresponding to the nature of sincerity in the human body. Only when one has both the shape and the nature of earth is it called true earth, indicating a person who can carry and nourish, and is broad-minded. Based on this, one can judge wealth and poverty. The classic of physiognomy says: a person whose appearance resembles earth and truly possesses the earth's energy has abundant stores.

此為五德配五行。總結上文而言之。《風鑑》云：木要瘦，金要方、水肥土厚火尖長，形體相生便為吉，忽然相剋定為殃。

This is a summary of the previous discussion on the principle of the five virtues corresponding to the five elements. The "Wind and Mirror" states: the form of wood should be slender, the form of metal should be square, the form of water should be plump, the form of earth should be thick, and the form of fire should be broad at the bottom and tapering upwards, being long. When the five forms generate each other, it is auspicious; but when they control each other, disaster is certain.

秘訣云：蒼松翠柏，歲寒不凋，可以觀仁；精金美玉，百鍊成剛，可以觀意；火風烹飪，鼎養聖賢，可以觀禮；長江大河，天機動流，可以觀智；名山大川，載重不洩，可以觀信；人與天地並立，天地一人也，人一天地也，知此五德，配五行之說，其迨庶幾乎。

The secret oral formula says: Evergreen cypress and pine do not wither in severe cold, showing the virtue of "ren" (benevolence) of the Wood element; refined gold and jade become strong through repeated forging, showing the virtue of "yi" (righteousness) of the Metal element; using fire and wind to cook food and balance the cauldron to nourish sages, showing the virtue of "li" (ritual) of the Fire element; great rivers and rivers flow ceaselessly according to the heavenly mechanism, showing the virtue of "zhi" (wisdom) of the Water element; great mountains and rivers bear heavy things without leaking, showing the virtue of "xin" (trustworthiness) of the Earth element. Humans, together with heaven and earth, are the three principles. Heaven and earth are a great person, and humans are a small heaven and earth. Understanding the concept of the five virtues corresponding to the five elements, one has nearly entered the door of physiognomy.

唐舉戰國時人。賦形天地超過萬靈。天地生人，性靈異於萬物。《無形歌》云：道為貌，天為形，默受陰陽稟性情。陰陽之氣天地造化出，塵凡幾樣人。《靈樞經》云：人稟天地之氣，肖清濁之形。為萬物至靈也。王元君云：大道無形而生行形，舒之彌六合。卷之個盈握，包絡天地，稟受群生者也，故云，賦形天地超萬靈。秘訣云：人生之道，真精融合，二五凝成，賦其形即賦其理。雖萬物皆具生成之道，蠢然而巳，未有如人最靈也。

This passage is attributed to Tang Ju, a famous oracle of physiognomy during the Warring States period, who once examined the faces of Cai Ze and Li Dui. Human form is derived from heaven and earth, but human spirit surpasses all things: heaven and earth produce human beings, whose spirit is entirely different from that of other creatures. The "Song of the Formless" says: the Dao manifests as appearance, heaven manifests as form, and humans silently receive the energies of yin and yang, inheriting their respective temperaments; the energies of yin and yang are generated by heaven and earth, thus in the world there are myriad kinds of people. The "Classic of the Spiritual Pivot" says: humans receive the energies of heaven and earth, imitate the clear and turbid forms, and thus form their bodies, so they are the most spiritual among all things. Wang Yuanjun says: the great Dao itself is formless, yet it gives rise to forms; when spread out it fills the four directions, when rolled up it does not fill a hand's span, it encompasses heaven and earth, and bestows the nature upon all beings, thus it is said, "The Dao shapes heaven and earth, surpassing all spirits." A secret oral transmission says: humans are human because the true essence merges, and the two energies of yin and yang and the five elements combine to form the body; heaven gives them form, and at the same time gives them principles. Although all things possess the way of generation, they are dull and ignorant, none being more spiritual than humans.

氣似油兮神似燈。形資氣以養之。《清鑑》云：大都神氣賦於人，有若油兮又似燈。神平卻自精之實，油清然後燈方明。柳莊云：古者方伎之妙，有聞人之謦□而知其必貴者。得之於人也。有察人之喜怒而知其必貴者，得之於氣也。陳圖南云：形以養血，血以養氣，氣以養神，故形全則氣全，氣全則神全。又云：神完則氣寬，神安則氣靜。得失不足以暴其氣，喜怒不足以驚其神，其為君子乎，福祿永其終矣一。

"Qi" is like the oil in a lamp, and "Shen" is like the flame on top of it: the form relies on qi to nourish it. The "Qing Jian" says: generally speaking, both Shen and Qi are given to the human body; one is like oil, the other like the lamp. The calmness of Shen comes from the fullness of essence, just as the lamp flame becomes bright when the oil is clear. Yuan Liu Zhuang said: the profound skill of ancient divination methods is such that some people can judge that someone will certainly attain high status just by hearing them cough once (the original text here has a missing character, which should be "qing kui"), which is obtained from the person's body; others can judge that someone will certainly attain high status merely by observing their expressions of joy and anger, which is obtained from the Qi. Chen Tuan said: the form nourishes blood, blood nourishes Qi, and Qi nourishes Shen. Therefore, when the form is complete, the Qi is complete; when the Qi is complete, the Shen is complete. He also said: when Shen is complete, the Qi is broad and relaxed; when Shen is calm, the Qi is quiet and still. His Qi is not disturbed by gains and losses, and his Shen is not moved by joy and anger—such a person is probably a gentleman, and his blessings and honors can be maintained throughout his life.

秘訣云：今人論神，必曰眼有精神，殊不知神之元，天一生水為精，地二生火為神，精合者然後神從之，內有充足之精則外有澄徹之神。如行不動色，坐不隨語，睡易醒覺，作事始終。皆精神也。

The secret oral formula says: nowadays people talk about spirit, and as soon as they open their mouths they say "the eyes have spirit," but they do not know where the true origin of spirit lies. Heaven produces water first, which in the human body is called "essence"; Earth produces fire second, which in the human body is called "spirit." Essence gathers first, and then spirit arises. If there is sufficient essence inside, there will be clear spirit outside. For example, when walking, the face remains unchanged; when sitting, it does not sway with others' words; when sleeping, it is easy to wake up; when doing things, it has a beginning and an end—these are all manifestations of spirit, not only confined to the eyes.

論氣必曰神氣固是，殊不知氣有三焉，有自然之氣。有所養之氣：有暴戾之氣。自然之氣乃胎元一呼一吸，定生人之貴賤也。所養之氣，乃浩然塞乎兩間，定人之賢愚也。暴之氣乃，乃悻悻自好，定人之善惡也。要之神，氣之子。氣，神之母，神能留氣，氣不能留神。定訣曰：妙相之法在何方，觀其神氣在學堂。氣者有之最是良，若人認得神與氣，富貴貧賤是審量。

When it comes to qi, people often immediately mention "spirit qi," which is indeed correct, but they do not realize that qi actually has three types: the natural qi, the cultivated qi, and the violent qi. Natural qi is the original breath brought into the body from the womb, and it can determine a person's status in life; cultivated qi is the great and noble qi mentioned by Mencius, which fills the space between heaven and earth, and it can determine a person's wisdom or ignorance; violent qi is the kind of angry, self-righteous, and impetuous qi, which can determine a person's goodness or evil. In summary, the spirit is the son of qi, and qi is the mother of the spirit; the spirit can hold onto qi, but qi cannot hold onto the spirit. The secret formula says: what is the key to the art of physiognomy? It lies in observing the "school" areas (such as the eyes, forehead, teeth, and areas in front of the ears, which are associated with intelligence and scholarly ability) for the spirit and qi. Qi is the most important aspect. If a person can clearly recognize the spirit and qi, then whether he is rich or poor, noble or humble can be judged.

油若竭今燈焰熄。氣喪則神亡。《神解》云：將全其形，先須其理，精實氣固則神安。血枯氣散則神亡。風鑑云：氣壯血和則安固，血枯氣散神失奔。謝靈運云：夭壽之人神離睫，泛而不救，無所守也。圖南云：氣冷形衰壽豈宜。又云：氣短精神慢，那得有長年。秘訣云：神氣乃相須者也，氣既喪，神安得獨存。經云：神散氣聚，少孤破家。氣聚神散，作事不定，神與氣合，深遠主壽，清秀主貴。

Once the oil is used up, the lamp flame goes out; similarly, once the vital energy is lost, the spirit perishes. The "Shenjie" says: to preserve the body, one must follow its order, with essence full and energy solid, then the spirit remains stable; if the blood dries up and the energy disperses, the spirit perishes. The "Fengjian" says: those with strong energy and harmonious blood have stable and firm spirits, while those with dried-up blood and scattered energy have spirits that flee and collapse. Xie Lingyun says: those with short lifespans have their spirits leaving the eyes and floating outward, scattered and uncontrolled, which cannot be saved, for they have nothing to hold onto. Chen Tuan says: how can one talk about longevity if the energy is cold and the form is declining? He also says: short breaths and slow spirit indicate no long life. A secret oral诀 says: spirit and energy depend on each other; once energy is lost, how can the spirit remain alone? The "Xiangjing" says: those whose spirit disperses while energy gathers will suffer early loneliness and ruin their family; those whose energy gathers while spirit disperses will lack consistency in their actions; those whose spirit and energy are in harmony will have a long life, while those who are clear and refined will attain high status.

燈若明兮油潤之。神若秀發，由氣助之。《風鑑》云：神居形內不可見，氣以養神為命根。又云：英標清秀心神爽，氣血調和神不昏。百閣道者云：神者百閱之秀氣也，如陽氣舒而山川秀發，日月現而田地清明。秘訣云：形能養神，托氣而安。氣不多則神暴而不安。欲安其神，先養其氣。故盂子不顧萬鍾之祿，能養其氣者也。

The lamp flame becomes bright because the oil nourishes it; a person's spirit becomes radiant because the qi supports it. The "Wind Mirror" says: the spirit resides within the form, but the naked eye cannot see it; qi is used to nurture the spirit, which is the fundamental essence of life and death. It also says: people with refined appearance have clear and bright minds, and those with harmonious blood and qi have clear and lucid spirits. The White Pavilion master said: the spirit is the refined essence cultivated through various experiences, just as when yang qi spreads, mountains and rivers appear beautiful, and when the sun and moon appear, the fields become clear. A secret oral transmission says: the form can nurture the spirit, but the spirit needs to rely on qi to be stable; if qi is insufficient, the spirit becomes restless and agitated. To stabilize the spirit, one must first cultivate the qi. Therefore, Mencius could remain unmoved even when offered a large salary, which shows he was skilled in cultivating qi.

落落失常無宅守。落落不得志之意。《肘後經》云：神衰血敗氣將凋，失志落落不支持。鬼箭云：荒唐失志神無宅，不到中途則夭亡。來和子云：綏綏失志，失志改常神已去。秘訣云：神氣欲散，福祿將艾，雖處得意之時，無異窘迫之際。此乃神已去舍，觀之何知歌曰：何知為官多災難，坐時眉攢口門常嘆，何知其人必死亡，塵埃面色言失常。正無守宅謂也。

His demeanor is detached and uncooperative, his behavior has lost its usual pattern, indicating that the spirit has no place to dwell. "Luo Luo" refers to a state of being unrecognized or unrewarded. The "Elbow Behind Classic" says: when the spirit is weak, the blood is deteriorated, and the vital energy is about to fade, the person becomes disheartened and unable to sustain himself. The "Ghost Arrow" states: if one's actions are absurd and his mind is in decline, the spirit has no home, and he will die before reaching the middle of his journey. "Lai He Zi" says: hesitating and lost in thought, once he loses his ambition, his behavior becomes abnormal, meaning the spirit has already left. A secret oral诀 says: when the spirit is about to scatter, blessings and honors will soon be exhausted; even if he is in a moment of success, it is no different from being in a state of hardship — this is the spirit having left its dwelling. The "How to Know Song" says: how do we know an official will have many troubles? Look at him when he sits, his eyebrows are furrowed, and whenever he opens his mouth, he sighs. How do we know this person is destined to die? Look at his face, which seems covered with dust, and his speech is confused and disordered. This is precisely the meaning of "the spirit has no dwelling to stay in."

澄澄絕俗有根株。澄澄，瑩靜無雜。絕俗，出眾異常。根株，苗裔行本也。陳圖南云：精神澄徹，如止水之淵，驚之不懼，折之不回，君子之人也。神解云：虛化神、神化氣，氣為骨之苗裔，骨為神之根株矣。《肘後經》云：骨肉相滋不相返，精神湛粹壽康寧。秘訣云：峨峨怪石迷閒雲。崑山片玉已琢出。此至精之寶，發於外而蘊於內，非天地之鍾毓，道之涵養，而能有此乎。

A person whose spirit and energy are clear and pure, surpassing the common ways, must have a solid foundation. "Cheng cheng" refers to clarity and stillness, free from impurities; "jue su" means standing out remarkably from the ordinary; "gen zhu" refers to both the sprout and the root. Chen Tuan said: When the spirit and energy are as clear as a still pond, they are not frightened by sudden shocks and do not retreat when faced with obstacles, which is the nature of a gentleman. The "Shen Jie" states: Voidness gives rise to the spirit, the spirit gives rise to qi, and qi is the sprout of the bones, while the bones are the root of the spirit. The "Zhou Hou Jing" says: Bones and flesh nourish each other without contradiction, and when the spirit is bright and pure, longevity and health result. A secret oral transmission says: A towering strange rock hidden among idle clouds, a piece of jade from Mount Kunlun already polished — this is the most refined treasure, revealed on the surface yet hidden within. Without the blessing of heaven and earth and the cultivation of the great Dao, how could such a person exist?

縱然形肉充盈實。雖有形肉，不如神氣。來和子云：形亦厚，肉亦充，無神無氣怨天公。陳圖南云：有肉而無氣，猶如蟲木內已空虛，雖外有皮膚，暴風迅雨，鮮有不摧者也。秘訣云：有神氣無形肉者，有根蒂而無枝葉、非時不茂。昔人有相諸葛孔明者曰：外稟松柏枯槁之姿，內有文理根蒂之實，風雨不摧折，一日華秀，名滿天下。

Even if the body is full and well-muscled, it may not be reliable; mere flesh and bones are not as good as having spirit and energy. Lai and Zi said: although the body is thick and the muscles are full, if there is no spirit and no energy, one can only blame heaven. Chen Tuan said: a person with flesh but no energy is like a tree that has been hollowed out by insects; inside it is already empty, and although there is still a layer of bark on the outside, it is rarely able to withstand a storm or heavy rain. A secret oral诀 says: the opposite is true; a person with spirit and energy but thin flesh and bones is like a tree with a strong root system but lacking branches and leaves; it will not flourish until the right time. In the past, someone looked at Zhuge Liang's face and said: his outer appearance shows the thin and withered posture of pine and cypress, but inside he has deep and solid roots; no storm or rain can break him. Once he blooms and shows his beauty, his fame will spread throughout the world.

氣散神枯虛殼子。神氣俱亡，虛有幻軀。《無形》云：神也無，氣也無，空空遺下這皮膚。殼子若值風霜損，谷神先已向秋枯。秘訣云：氣以血養而助神，氣散則神枯，由心不能生血故也。心何為而不生血，由思慮勞傷。揣摩計較，斷喪心之虛靈，所以損耗神氣元神，元神耗則神氣亡，神氣亡，幻軀能久乎。

When the vital energy dissipates and the spirit withers, a person is left with nothing but an empty shell: both spirit and energy are gone, leaving only a phantom body. The "Song of the Formless" says: neither spirit nor energy remains, leaving only this layer of skin; if this body is further harmed by wind and cold, the "Grain Spirit" that governs life has already withered like autumn grass. A secret oral transmission says: energy depends on blood for nourishment, and then energy supports the spirit; when energy disperses, the spirit becomes exhausted, and the root of the problem is that the heart fails to produce blood. Why does the heart fail to produce blood? Because of excessive thinking and overworking the mind, constantly analyzing and calculating, which destroys the heart's clear and sensitive awareness, thus consuming the spirit and energy along with the original spirit. When the original spirit is consumed, the spirit and energy perish; when spirit and energy perish, how long can this phantom body last?