Xu Fu discussed the fifth aspect of observing the character of a person through their virtue.

許負西漢時人。陰陽陶鑄幾般人。陰陽二氣生成，分智思賢不肖幾般。陳圖南云：夫人之生，為萬物之貴，懷天地五常之性，抱陰陽二氣之靈，雖秉彝之本問，肖容貌之非一。《通玄賦》云：陽生陰育，天尊地卑。燭謄經云：人凜陰陽之正氣，形似天地以相同，中聖有全德，造化無全功。秘訣云：陰陽二氣之化生也，陽先而陰後，陽施而陰受，陽者乾道，陰者坤道，乾道成男，坤道成女，稟其氣之清者，為聖為賢，稟其氣之濁者，為愚為不肖，所以稟氣則同，清濁有異，而人品殊文。

This passage is attributed to Xu Fu, a famous female fortune teller from the early Western Han dynasty, who once interpreted the destinies of Zhou Yafu and Bo Ji. Yin and yang energies are like a potter or a blacksmith, shaping various kinds of people: generated from yin and yang, they are divided into different categories such as the wise, the foolish, the virtuous, and the wicked. Chen Tuan said: human beings are born as the most noble among all things because they possess the five constants of heaven and earth—benevolence, righteousness, propriety, wisdom, and faithfulness—and carry the clarity of yin and yang energies. Although everyone receives the same fundamental principles, their appearances differ. The "Tong Xuan Fu" states: yang gives rise to growth, yin nurtures and develops; heaven is exalted above, earth is humble below. The "Zhu Teng Jing" says: humans receive the righteous qi of yin and yang, and their physical structure resembles that of heaven and earth; among them, the sage possesses all virtues, while the process of creation does not achieve perfection. A secret oral transmission says: yin and yang energies generate all things; yang comes first, yin follows, yang gives and yin receives; yang is the way of Qian, and yin is the way of Kun; the way of Qian produces males, and the way of Kun produces females. Those who receive clear qi become sages and virtuous people, while those who receive turbid qi become foolish and wicked. Therefore, the reception of qi is the same for everyone, but because of the difference between clear and turbid, people's character is divided into high and low.

器識緣何分淺深。器者德器，識者識量。裴行儉云：士先器識而後文藝。李靖云：淺淺器識庸人耳，福薄難與成功名。《風鑑》云：形者人之材也，德者人之器也，有材矣而付之以德，猶如雕琢而成器也。器遇拙工而棄之，是為不材之材也。秘訣云：德在形先，形在德後，如項羽目有重瞳，形則善矣；然而咸陽三月火，骸骨亂如麻。哭聲慘怛天地，非羽殘暴之器致之乎？竟而舨舟不渡、則首烏江，形何足恃哉。

Why do people's "qi shi" vary in depth? "Qi" refers to the capacity of virtue, and "shi" refers to the measure of insight. Pei Xingjian of the Tang Dynasty said: scholars should first cultivate their "qi shi," and then focus on literary talent and skills. Li Jing said: those with shallow "qi shi" are merely ordinary people, with limited fortune, and it is difficult for them to achieve great success together. The "Feng Jian" said: appearance is the material for a person, while virtue is the vessel; having material and virtue is like wood being carved into a useful object. The same material in the hands of a clumsy craftsman is discarded and becomes useless. There is a secret oral诀: virtue comes before form, and form comes after virtue. For example, Xiang Yu had a double pupil, and his appearance could not be considered bad; yet the fire that burned Xianyang did not extinguish for three months, and the bones lay scattered like hemp, with cries so mournful that they reached the heavens and the earth. This was precisely due to Xiang Yu's cruel "qi shi." In the end, he refused to cross the boat provided by the ferryman at Wujiang and committed suicide by his own hand. Clearly, relying solely on appearance is not enough (the original text mistakenly writes "ban zhou" instead of "yi zhou," and "zhen shou" instead of "wen shou").

也有汪洋居臺閣。汪洋，喻德量之寬宏，臺閣，三公元宰之位也。《風鑑》云：剛毅汪洋誰可識。呂尚云：器宇汪洋有容納，志氣深遠有機謀，動作使令不可料，時通亦為公與候。鬼箭云：氣宇軒昂好丰標，必居臺閣佐明朝。秘訣云：形□美惡，本自生成，器識卑瑣，學問可以充拓。昔柴羔見惡末學，性至愚滷。一見孔子之後，啟蟄不殺，方長不折，不徑不竇，居喪泣血三年。未曾見齒，卒成大賢。學問之變如此！

There are also people with a broad and grand demeanor who hold high official positions. "Broad and grand" is a metaphor for a wide and noble moral character, while "platform and terrace" refers to the high rank of the Three Dukes and ministers. The "Wind Mirror" says: What a rare sight is the appearance of someone who is strong and resolute yet broad and grand! Who could recognize such a person? Lü Shang said: A person with a vast and inclusive spirit who can tolerate others, with deep aspirations and strategic thinking, whose every action and command are unexpected, will attain the rank of marquis when his fortune turns. The "Ghost Arrow" says: A person with an imposing presence and outstanding appearance is certainly destined to hold high office and assist a clear and just court. A secret oral诀 says: The beauty or ugliness of one's appearance is determined at birth, but one's capacity and insight can be expanded through learning. In the past, Zigao had an ugly appearance and lacked learning, and his nature was extremely dull and crude. After meeting Confucius, he became like a hibernating insect that does not kill living things at the time of awakening, or a growing plant that is not cut down, he did not take shortcuts when walking, nor did he find secret passages when entering or leaving. He mourned for three years with tears and blood, never smiling even once, and eventually became a great sage. Learning can change a person to such an extent (the original text mistakenly writes "Zigao" instead of "Zigao" and "unlearned" instead of "unlearned").

也有輕盈處廟廷。氣驕則輕，志滿則盈。廟廷，朝廷也。《風鑑》云：幾輩堂堂相貌清，幾人相貌太輕盈。神機云：骨格精神志氣盈。早年佩玉立廟廷。春花必定春時發，過卻春時花謝傾。秘訣云：德器者，滄海之波瀾。注之不見泛，挹之不見涸。虛而能受，動而愈出，此其所以異於輕盈者也。

There are also people who appear lofty and self-satisfied, temporarily holding positions in the court. Arrogance shows as lightness, and self-satisfaction appears as fullness; "temple court" refers to the court. The "Wind Mirror" says: there are several people whose appearance is dignified and clear, yet others appear too light and full. The "Divine Mechanism" says: although their bone structure and spirit are good, their ambition is overly full. Such people may be appointed to official positions in their early years, but spring flowers bloom in spring and wither once spring is over—meaning such people rise quickly but also decline rapidly. A secret verse says: truly virtuous people are like the waves of the vast sea; when water is poured into it, it does not overflow, and when water is drawn out, it does not dry up. It is empty enough to hold, and the more it is stirred, the more it flows endlessly. This is exactly how they differ from those who are light and full.

輕盈薄識非遐福。輕盈薄識不見於其身而見於其後。裴行儉云：士有文才而浮急淺露，豈享富貴之耶。管輅云：處崇宦而自視巍巍然，非遐福之器也。秘決云：大舜微時，耕稼陶漁，艱苦無不履歷，及身處九重，玉食萬國，自是不以為欲然，無異耕稼陶漁之時，祿位名壽，兼而有之，福流子孫，真遐福之器哉。

A person who is superficial and lacks depth of understanding cannot enjoy long-term blessings. This superficiality and lack of depth often manifest in their descendants rather than in themselves. Pei Xingjian said: Although scholars may have literary talent, if they are impetuous, hasty, and shallow without depth, how can they ever attain wealth and honor? Guan Lu said: One who holds a high official position and looks down upon others with a sense of superiority does not possess the capacity to enjoy long-lasting blessings. A secret saying states: Great舜, when he was of humble origin, experienced various hardships such as farming, making pottery, and fishing. When he eventually ascended the throne and enjoyed the sustenance of the entire realm, he never became arrogant or complacent, remaining just as he was in his days of farming, pottery-making, and fishing. Possessing official rank, reputation, and longevity together, with blessings flowing to his descendants, this is truly the measure of one who can enjoy enduring blessings. (The original text '不以为欲然' should be '不以为泰然', meaning not complacent.)

汪洋大度可延齡。絕而能續曰延，齡，年齡也。白閣道者云：腹內能容三萬斛，齡如一縷亦須延。陸賈云：漢高豁達大度。秘訣云：書云：有容德乃大。夫德者，天爵也。孟云：修其天爵，而人爵從之。即宋郊以竹渡蟻，遇胡僧相之曰，公神彩異常，必活數萬性命，後日當魁天下。夫以數萬蟻命，猶獲報之速，使活天下蒼生之命，又當何如耶，延齡之說，誠非迂也。

A person with great capacity and a broad-minded nature can prolong their lifespan. "Yan" refers to something that should have been cut off but can be continued, and "ling" means years. The White Pavilion teacher said: If one's stomach can hold three thousand hu, even if one's lifespan is as thin as a thread, it can certainly be extended. Lu Jia said: Han Gaozu was a broad-minded and magnanimous person. A secret oral transmission said: The Book of Documents states, "Having capacity, virtue becomes great." Virtue is the rank bestowed by heaven; Mencius said: Cultivate the innate rank, and the worldly rank will naturally follow. Just as Song Jiao used bamboo branches to build a bridge to rescue ants flooded by water. Later, he met a Hu monk who looked at his face and said: Your spirit and appearance are greatly different from before; you must have saved several tens of thousands of lives, and you will certainly pass the imperial examination as the top scholar. Saving several thousand ants already brings such a swift reward, how much more so saving the lives of the people of the world? Therefore, the saying "broad-mindedness prolongs life" is indeed not a hollow or impractical statement.

子輿□巖師萬世。孟柯，字子輿，□巖，氣象□巖也。《風鑑》云：□巖器宇旋旋生。《通仙錄》云：□巖器宇旋旋露，有類古玉埋千秋。《清鑑》云：孟子巖巖，泰山氣象，能賤齊宣之祿萬鍾。秘訣云：夫有德者，其器宇恢廓，輕萬鍾一節，未足以窺其微，使務名者亦能之，畢竟於平時見義無難色，方得之，古人謂觀其所忽是也。

Mencius had an imposing appearance, capable of being a teacher for all generations. Mencius was named Ke and given the courtesy name Zi Yu. "Rock-like" describes his lofty and majestic bearing, as if towering like a mountain rock. The "Fengjian" says: a rock-like bearing unfolds layer by layer. The "Tong Xian Lu" says: a rock-like bearing emerges layer by layer, like an ancient jade buried for a thousand years suddenly appearing in the light. The "Qing Jian" says: Mencius had an imposing bearing, like Mount Tai, so he regarded the generous salary of ten thousand measures of grain offered by King Xuan of Qi as light. A secret oral诀 says: a person of virtue has a broad and vast capacity. Just looking at his disregard for the generous salary of ten thousand measures of grain is not enough to see his subtleties, because those who seek fame can also do that. Indeed, one must observe his calmness when encountering matters that conform to righteousness, without any sign of hesitation, to truly recognize his virtue. The ancients said, "Observe what he neglects"—looking at his behavior in casual moments—this is exactly what they meant. (The original text mistakenly wrote "Meng Ke" instead of "Meng Ke".)

夷吾卑俠佐姜齊。管仲，字夷吾，相齊桓公，伯諸侯。孔子曰：管仲之器小哉。朱子注云：局量褊淺，規模卑狹，謂其得君行道而以伯終也。秘訣云：或謂孔子論管仲之器小，朱子釋曰：局量褊淺，規模卑狹，此論事功，末論其德容。葆和子曰：不然，器者，吾身之德，發而為容，有其德便有其器，有其器便有其容。事功即德器之見於行也，故古人見其禮而知其政，聞其樂而知其德。袁柳莊曰：聞人之聲，而知其素，其意於此同。

Guan Zhong had a limited and narrow capacity, capable only of assisting the Qi state of the Jiang surname to dominate. Guan Zhong, whose given name was Yiwu, served as the prime minister of Qi Huan Gong, enabling Huan Gong to become the hegemon among the feudal lords. Confucius said: Guan Zhong had a small capacity. Zhu Xi explained: his scope was narrow and shallow, his scale low and confined, meaning that he had the opportunity to serve a wise ruler and promote the great way, yet he only achieved hegemony. A secret oral formula says: some people think Confucius said Guan Zhong had a small capacity, Zhu Xi interpreted it as narrow and shallow scope and low and confined scale, which is judging based on his achievements, but has not yet discussed his virtue and bearing (the original text says 'end' but should be 'not'). Bao Hezi said: not so. What is called 'capacity' is one's own virtue, and when it is expressed, it becomes appearance; having that virtue means having that capacity, having that capacity means having that bearing. Achievements are merely the manifestation of virtue and capacity in actions. Therefore, ancients could know a country's political affairs by observing its rites and rituals, and could know its moral education by hearing its music. Yuan Liuzhuang said: listening to a person's voice can reveal his character—this is the same meaning.

此特公私毫髮間。用心有公私之別。玄談云：丰姿異，骨格奇，再觀才器設施為。才濟變，意有私，小人君子不同歸。朱文達曰：公道私情，此事間不容髮。秘訣云：夷吾葵丘之會，名尊周室，實伯齊桓。公私之不同，宣尼知之。所以器不能王齊而伯終也。假如既有此才器，有奇形，且至大公無我，不惟福庇於一身一家，大君赤子，亦蒙其福矣。人之德器，顧不重哉。

The difference between a gentleman and a petty person lies only in a hair's breadth between public and private interest: if one's heart is devoted to the public good, the outcome will be different. The "Xu Tan" says: even if someone has an extraordinary appearance and a unique character, one must still look at his ability and capacity. If his talent is sufficient to deal with changing situations, but his intention is mixed with private interest, then the petty person and the gentleman will ultimately take different paths. Zhu Wenda said: between fairness and personal feelings, there is not even room for a hair. A secret oral诀 says: Guan Zhong presided over the Kuigu meeting, ostensibly to honor the Zhou royal family, but actually to help Qi Huan Gong compete for hegemony. This distinction between public and private interest, Confucius saw clearly, so he said his capacity could only achieve hegemony but not the Way of the King. If one has such talent and such an extraordinary appearance, and can be completely public-spirited, then the blessing will not only benefit himself and his family, but also the ruler and the people will share in his blessings. How important is a person's virtue and capacity?

出其下者無足評。德器不及夷吾者，無足論相矣。《風鑑》云：上貴之人方人相，中下之人豈可評。成和子云：南北路頭多少人，上士吾方與論評。秘訣云：麻衣曰：形骸侷促，作事猥縮。器宇軒昂。一生快順。夫軒昂者，抱致遠之資。侷促者，顯卑瑣之態。人品已定，貴賤已殊，無足評論固宜。

Those whose capacity is still below Guan Zhong do not deserve to be discussed: those whose virtue and character fall short of Guan Zhong need not be evaluated. The "Fengjian" says: only the upper class of noblemen are worthy of the method of judging people's characters, while the middle and lower classes are not worth commenting on. Cheng Hezi says: among the countless people coming from the south and going to the north, I only evaluate those of the upper class. The secret oral诀 says: "The Ma Yi method of physiognomy states: those with cramped physical appearance tend to act timid and petty; those with grand demeanor will have a smooth and pleasant life. Those with lofty bearing possess the quality for great achievements, while those with restricted appearance display a lowly and trivial disposition. Once a person's character is determined and his status is established, it is natural to say that those not worthy of evaluation should not be commented on."

福若水兮德若器。德隨器付。《玉管訣》云：雖然論相而論福，尤必觀器面知德。度冥經云：人有一分德器，必有一分衣祿。十分德器，必有十分衣祿。秘訣云：福水德器之喻，極善比方者也。吾曾讀史，見古人作欹器者，中則正，滿則覆。限於其器也。始知德福小者，亦猶欹器之有限也。

Blessing is like water, and virtue is like the vessel that holds the water. The amount of water it can hold depends entirely on the size of the vessel, and so does the amount of blessing that comes with it. The "Juguanjue" says: Although judging by appearance is for judging blessing, it is especially necessary to first look at one's capacity, from which we can know his virtue (the original text says "face" but should be "and"). The "Duming Jing" says: A person with one part of virtue will surely have one part of clothing and food; with ten parts of virtue, he will surely have ten parts of clothing and food. A secret oral诀 says: Comparing blessing to water and virtue to the vessel, this analogy is very apt. I have read historical books and seen that ancients made a kind of "qiyi," a vessel that becomes upright when half-filled with water and overturns when full — this is limited by the vessel's capacity. From this I have come to understand that those with small virtue and small blessing are just like the qiyi, limited in capacity.

器若淺今水盈溢。器小福薄。鬼箭云：相寒福薄是前緣，器淺分明由怨天。胡僧云：小人形貌相有方，不見□間乞祭郎。施施狀，驕妻房，易盈易溢最乖張。昏夜乞哀曾婢膝，白書矜人更濟鏘。器淺志盈無遠識，直饒富貴也尋常。

The vessel is shallow and small; once water is poured in, it overflows immediately. Similarly, a person with a narrow mind has little fortune. The "Ghost Arrow" says: having a poor appearance and thin fortune is due to past karma; having a narrow mind yet only blaming heaven is foolish. A Buddhist monk said: small people may have square appearances, but you don't see those who beg for leftovers from sacrifices? When they are content, they are proud and boastful before their wives; they are easily full and easily overflow, showing great stubbornness. In the dark they beg humbly, but in the daytime they boast loudly. With a shallow mind but full ambition, they lack long-term vision. Even if they become rich and noble, they will remain ordinary.

秘訣云：曾聞孔子臍深七李，董卓亦臍深七李。經云，臍為五臟之外表，惟喜深寬，怕窄小，居上為智居下愚，七李能容仲尼是，亙古一聖，賦此異質，董卓亦當如仲尼之聖為是。何乃驕於盧植曰：吾與公同位方嶽，公何尚居中郎？植曰：明公與我皆鴻鵠，不意明公變為鳳凰。卓喜，夫卓使孔子之德。又有其形，是亦孔子也。何乃戮身燃臍。德不稱形故也。

A secret oral formula says: It was said that Confucius had a navel deep enough to hold seven plums, and so did Dong Zhuo. The classic on physiognomy states that the navel is the external manifestation of the five internal organs; it prefers to be deep and wide, and fears to be narrow and small. Those with the navel positioned higher are intelligent, while those with it lower are dull. Since Confucius possessed the extraordinary feature of a navel deep enough to hold seven plums and became a sage of all time, then Dong Zhuo should have also become a sage. But instead, he arrogantly told Lu Zhi: "We both hold the position of a regional governor, yet you are still only a middle-ranking official?" Lu Zhi replied: "You and I were originally both swans, but now you have become a phoenix." Dong Zhuo was pleased with this. It is evident that if Dong Zhuo truly possessed Confucius' virtue and also his physical appearance, he would have been Confucius himself. But why did he eventually meet a violent end, being burned alive with a lamp placed on his navel? It is precisely because his virtue did not match his appearance.

得志崢嶸泯德色。德色，驕矜之態。泯，無跡也。《風鑑》云：紅紫黃光起福堂，崢嶸得志喜非常。謝靈運云：得志之人輕可識，辨取崢嶸及德色。秘訣云：富貴得志之氣，三光五澤、此正本來之色也。人若處此富貴之時，未嘗不以富貴驕人，其傲慢之氣，有不及檢柬於處已待人之時，圭角發露，此德色也，學力到，涵養純，則無矣。

When a person is successful and prominent, he can eliminate the appearance of "de color" without leaving any trace, which shows cultivation. "De color" refers to an attitude of self-satisfaction due to virtue, and "泯" means to leave no trace. The "Wind and Mirror" says: when the areas around the forehead (the two sides of the forehead) show a red, purple, yellow, and lustrous glow, it indicates a state of prominence and great good fortune. Xie Lingyun said: a successful person is easy to recognize, just by observing the prominent aura and the de color on his face. A secret oral诀 says: the aura of a person who is wealthy and successful will show three lights and five colors, which is his natural appearance. When a person is in a wealthy and prosperous state, he is bound to show off his wealth and status to others. That arrogance, which is not checked in his dealings with people, reveals sharp edges, which is the de color. When his learning is thorough and his cultivation is mature, this de color will disappear. (The original text says "检柬" but it should be "检束".)

失時落魄絕狐媚。落魄，猶言喪氣也。狐善媚，故曰狐媚。《風鑑》云：失志落落坐立欹。成和子云：落魄貧寒無媚態，相中唯有此人稀。秘訣云：世間惟有貧賤至易移人、飢寒迫於身，壯氣消磨，雄心頓挫。鮮不奴顏拽招十王公。程子詩：富貴不淫貧賤樂、男兒到此是豪雄，此相之謂也。

When one is in a state of despair and hardship, lacking any trace of flattery is considered a good appearance. "Luo po" refers to being in a state of depression and decline; foxes are skilled at flattery, so offering flattery is called "hu mi." The "Feng Jian" says: when a person has lost their aspirations, they appear listless and dispirited, whether sitting or standing, their posture is slouched. Cheng Hezi says: a person who is in poverty and hardship yet shows no flattery is most rare in physiognomy. A secret oral诀 says: nothing is easier to change a person than poverty and low status: when hungry and cold, one's vigor is worn down, ambitions are defeated, and few are able to show subservience and flattery towards nobles and officials. Cheng Hao's poem says: when rich and powerful, one does not indulge; when poor and humble, one still finds joy, and a man who can achieve this is considered a hero. This is exactly the kind of appearance being discussed.

任是不□難錄取。不□，貌惡寢小也。胡僧云：休嫌貌不□，白壁璞中藏。裴中立云：白題像，爾聲不□，爾貌不□，一點靈臺丹青莫狀。秘訣云：人形甚美，必有甚惡，人形甚惡，必有甚美。誠能知美中有惡，惡中有美，相術不減於姑布子卿矣。

Even if someone's appearance is not impressive, it doesn't necessarily mean they are not valuable. The term 'not impressive' refers to being ugly and short in stature. A Buddhist monk said: Do not despise someone for their unimpressive appearance, for a white jade is hidden within an uncarved stone. Pei Du (whose courtesy name was Zhongli) wrote a self-portrait saying: Your voice is not impressive, your appearance is not impressive, but that one point of spiritual clarity cannot be captured by painting. A secret oral诀 says: Those whose appearance is extremely beautiful must have some extremely ugly aspects; those whose appearance is extremely ugly must have some extremely beautiful aspects. If one truly understands that beauty contains evil and evil contains beauty, then the art of physiognomy would not be inferior to the famous ancient physiognomist Gu Bu Zi Qing.

心生相貌立□基。□基，寓言心地也。《人倫賦》云：借使修德於心，吉凶可易。陳圖南云，心發善端諸福集。麻衣云：末觀形貌，先相心田。秘訣云：心生相貌，以理言也。夫人心雕琢太甚，生理盡矣。具有美形，術見有減，惟福白減耳，培養方寸，生理全矣，雖有惡形，未嘗有改，惟福自增耳，學術者此不可不知。

A person's appearance originates from the heart, so one must first establish a solid foundation. The missing character above "基" refers to the heart's nature. The "Human Relationships Treatise" states: If one can cultivate virtue on the heart, good and bad fortune can be transformed. Chen Tuan said: When the heart generates good thoughts, various blessings will gather. The "Hemp-Robe Physiognomy Method" says: Do not first look at physical appearance, but first examine the heart's field. A secret oral transmission says: The heart can generate appearance, which is speaking from the perspective of principle. If a person's inner machinations are overly refined, the principle of life will be cut off; even if one has a good appearance, physiognomy cannot show any reduction, but blessings will have already decreased in secret. Conversely, if one can cultivate the mind within, the body will be complete. Even if one has an evil appearance, the appearance may not change, but blessings will naturally increase. Those who study physiognomy must not be unaware of this point. The original text had "白减" which should be "自减," and "术见" which should be "相见" and similar corrections.

右五條相法，精無不該，粗無不載，囊括諸相法中之相，泛視之，其辭簡約，深玩之，其理無窮。餘珍之久矣，敢自私乎，公於同志。

The above five essays on physiognomy cover all the subtle and detailed aspects, including everything from the most essential principles of various schools of physiognomy. At first glance, the text is concise; upon careful consideration, its meaning is boundless. I have cherished it for a long time, how could I dare to keep it to myself? Now I am making it public to share with fellow practitioners (the original text says '馀' which should be '余').

天中 天庭 司空 中正 印堂 山根 年上 壽上 準頭 人中 水星 承槳 地閣

These are the thirteen main areas on the face, from top to bottom, known as the "Thirteen Key Points" by physiognomists. They form the framework for the entire facial analysis. Starting from the midpoint of the hairline at the top of the forehead, called "Tianzhong," they proceed downward in order: "Tianting" (upper center of the forehead), "Sikong" (center of the forehead), "Zhongzheng" (near the eyebrows, below the forehead), "Yingtang" (between the eyebrows), "Shangen" (the root of the nose between the eyes), "Nianshang" (upper part of the nose), "Shoushang" (lower part of the nose), "Zhun tou" (nose tip), "Renzhong" (the groove below the nose), "Shuxing" (mouth), "Chengjiang" (the depression below the lower lip), and "Dige" (chin). These thirteen points form a central line, and each point is accompanied by a circle of smaller related areas. The following verse lists the areas on either side of each point.

天中：第一天中對天嶽，左廂內府相隨續，高廣尺陽武庫同，軍門輔角邊地足。天庭：第二天庭連日角，龍角天府房心墓，上墓四殺戰堂連，驛馬吊庭分善惡。司空：第三司空額角前，上卿少府更相連，交友道中交額好，眉重山林看□賢。

The first position, "Tianzhong," is located at the center of the forehead above the hairline, opposite to "Tianyue." Arranged sequentially on both sides are "Zuoxiang," "Neifu," then "Gao Guang," "Chiyang," "Wukuo," followed by "Junmen," "Fujiao," and "Bian di." The area around Tianzhong governs early years of life and the blessings from ancestors, as well as relations with government officials and noble persons. The second position, "Tianting," is below Tianzhong, with the sides connected to "Rijiao" and "Yuejiao." Further out are "Longjiao," "Tianfu," "Fangxinmu," along with "Shangmu," "Sishai," "Zhantang," and the outermost is "Yimǎ" and "Diaoting." This area indicates the presence or absence of parents and matters related to travel and relocation. Bright and clear coloration is favorable, while dull and dark coloration is unfavorable. The third position, "Sikong," is at the center of the forehead, before the brow angle, with the sides connected to "Shangqing" and "Shaofu." Further out are "Jiaoyou," "Daoyong," and "Jiaoe." The thick part above the eyebrows is called "Shanlin," from which one can judge whether one receives assistance from virtuous persons. Sikong governs official career and status.

中正：第四中正額角頭，虎角牛角輔骨遊，玄角斧裁及華蓋，福堂彩霞郊外求。印堂：第五印堂交鎖裡、左日□室林中起。酒樽精舍對繽門，劫路巷路青路尾。山根：第六山根對太陽，中陽少陽及外陽。魚尾奸門神光接，倉井大門玄武藏。

The fourth position, "Zhongzheng," is located in the center near the eyebrows, with tiger horns and ox horns on both sides, and the auxiliary bones extending outward. There are also dark horns, axe cuts, and the canopy, with the outermost being the hall of fortune, colorful clouds, and the outskirts. Zhongzheng governs official rank and the overall fortune of the year. The fifth position, "Yintang," is between the two eyebrows, with the locking lock on the sides, and the left sun, a missing character, and the forest extending outward. There are also wine cups, pavilions, and the gate of splendor facing each other, with the outermost being the path of calamity, alleyway, and green path. Yintang is the location of the命宫, governing the fundamental success and failure of a person's life. The sixth position, "ShanGen," is at the root of the nose between the two eyes, with the sun (eye head), middle yang, lesser yang, and outer yang on both sides, connecting to the fish tail (eye tail), the gate of deceit, and the divine light, as well as the granary well and the great gate. The outermost part conceals the Black Tortoise. ShanGen governs illness and marriage.

年上：第七年上夫座參，長男中男及少男。金櫃禁房並賊盜，遊軍書上玉堂厴。壽上：第八壽上甲櫃依，歸來堂上正面時。姑姨姊妹好兄弟，外甥命門學堂基。準頭：第九準頭蘭臺正，法令灶上宮室盛。典御園倉後閣連，守門兵卒記印綬。

The seventh position, "Year" (年上), is located on the upper part of the nose. On both sides are the positions of the husband, followed by the elder son, middle son, and youngest son. Outside these are the positions of the golden cabinet, forbidden room, and thief. Further out are the positions of the wandering soldiers, written records, and jade hall. The "Year" position governs the middle years of life and wife and children. The eighth position, "Longevity" (寿上), is located on the lower part of the nose, closely adjacent to the golden cabinet. Next are the positions of returning home, upper hall, and front. On both sides are the positions of the aunt, cousin, sister, younger sister, and brothers. Outside these are the positions of the nephew, life gate, and the foundation of the school. The "Longevity" position governs longevity and the six relations. The ninth position, "Tip of the Nose" (准头), is the tip of the nose. On both sides are the positions of the blue platform and the chief judge (the left nasal wing is the blue platform, the right nasal wing is the chief judge). Below these are the positions of the laws and regulations, the stove, and the palace. Further back are the positions of the imperial steward, the granary, and the rear hall. The outermost positions are the gatekeepers, soldiers, and the seal. The "Tip of the Nose" governs wealth and integrity, and is the central point of the face.

人中：第十人中對井部、帳下細廚內閣附。小使僕從妓堂前，嬰門博士懸壁路。水星：十一水星閣門對，北鄰委巷通衢至。客舍兵蘭及家庫，商旅生門山頭寄。承漿：十二承漿祖宅安，孫宅外院林苑看。下墓莊田酒池上，郊廓荒斤道路旁。地閣：十三地閣下舍隨，奴僕推磨坑塹危。地庫陂池及鵝鴨，大海舟車無憂疑。

The tenth position, "Renzhong" (Human Pivot), is the groove below the nose, facing the "Jingbu" (Well Department). Nearby are "Zhangxia" (Tent Below), "Xicui" (Fine Kitchen), and "Nongge" (Inner Chamber), then outward are "Xiaoshi" (Minor Attendant), "Pucong" (Servants), and "Jitang" (Entertainment Hall), and the furthest is "Yingmen" (Infant Gate), "Boshi" (Doctor), and "Xuanbi" (Suspension Wall). "Renzhong" governs descendants and the length of one's life. The eleventh position, "Shuxing" (Water Star), is the mouth, facing the "Gemen" (Gate). Beside it are "Beilin" (Northern Neighbor) and "Weixiang" (Winding Lane), leading directly to "Tongqu" (Broad Road), then there are "Keshi" (Guest House), "Binglan" (Military Lane), and "Jia ku" (Family Storehouse), and the furthest are "Shanglv" (Merchant Travelers), "Shengmen" (Life Gate), and "Shantou" (Mountain Head). "Shuxing" governs food, trust, and the fortune in old age. The twelfth position, "Chengjiang" (Receiving Stream), is the concave area below the lower lip, governing the safety of the ancestral home. Nearby are "Sunzhu" (Grandson's House), "Waiyuan" (Outer Courtyard), and "Lin yuan" (Forest Garden), below are "Xiamu" (Lower Tomb), "Zhuangtian" (Farm Land), and "Jiu chi" (Wine Pool), and the furthest are "Jiaokuo" (Suburb), "Huangqiu" (Waste Hill), and "Dalu" (Road) (the original text says "Huangjin" but should be "Huangqiu"). "Chengjiang" governs property and the calamity of wine and food. The thirteenth position, "Dige" (Earth Pavilion), is the chin. Following it is "Xia she" (Lower Residence), beside it are "Nupu" (Servants), "Tui mo" (Grinding Mill), and "Kengqian" (Ditch), then outward are "Diku" (Earth Storehouse), "Pipi" (Pond), and "Ge Ya" (Geese and Ducks), and the furthest is "Dahai" (Great Sea), "Zhouchē" (Boat and Cart). A full and round "Dige" indicates that in old age, one will have sufficient land, house, and servants, and will have no worries about traveling by boat or cart.

運氣．口訣．識限歌。欲識流年運氣行，男左女右各分形，天輪一二初年運，三四周流至天城，天廓垂珠五六七，八九天輪之上停，人輪十歲及十一，輪飛廓反必相刑，十二十三並十四，地輪朝口壽康寧，

The following includes three sections: "Song of the Flowing Year Positions," "Mantra of the Vital Energies," and "Song of the Limitations," all discussing the areas on the face where the flow of destiny occurs each year, and judging the fortune of the year based on the condition of these areas. To calculate the flow of the year's vital energy, men look at the left side and women at the right side, each following their own sequence. The first two years move along the "Tian Lun" (the upper edge of the ear), representing the initial years' fortune; the third and fourth years follow the ear to the "Tian Cheng"; the fifth, sixth, and seventh years move along the "Tian Kuo" and "Chui Zhu" (the earlobe and ear垂); the eighth and ninth years return to the upper part of the Tian Lun. The tenth and eleventh years move along the "Ren Lun" (the middle part of the ear), and if the ear is prominent and the earlobe is reversed, it indicates conflicts and losses. The twelfth, thirteenth, and fourteenth years move along the "Di Lun" (the lower edge of the earlobe), and if the Di Lun faces the mouth, it indicates a long and healthy life.

十五火星居正額，十六天中骨法成，十七十八日月角，遠逢十九應天庭，輔角二十二十一，二十二歲至司空，二十三四邊城地，二十五歲逢中正，二十六上主丘陵，二十七年看墳墓，二十八遇印堂平，

At fifteen, the "Mars" position is located at the very top of the forehead; at sixteen, the "Heaven's Center" position is reached, and one should check whether the bone structure here has developed into a raised area; at seventeen and eighteen, the "Sun Angle" and "Moon Angle" (the bone areas above the eyebrows) are reached, which indicate the parents' fortune; at nineteen, the position moves to "Heaven's Field"; at twenty and twenty-one, it reaches "Assistant Angle"; at twenty-two, it arrives at "Minister's Void"; at twenty-three and twenty-four, it moves to "Border City" and "Border Land" (the areas near the hairline on the sides of the forehead); at twenty-five, it meets "Middle Righteousness"; at twenty-six, it reaches "Hill and Valley"; at twenty-seven, it examines "Grave and Tomb" (the areas on the sides of the eyebrows); at twenty-eight, it encounters "Seal Hall," which should be flat, full, bright, and moist, indicating a smooth year. This passage describes the fortune of the forehead over ten years. A good forehead appearance suggests success in youth.

廿九三十山林部，三十一歲凌雲程，人命若逢三十二，額右黃光紫氣生，三十三行繁霞上，三十四有彩霞明，三十五歲太陽位，三十六上會太陰，中陽正當三十七，中陰三十八主亨，少陽年當三十九，少陰四十少弟兄，

At twenty-nine and thirty years old, the "Mountain Forest" section is examined (the sides near the hairline above the eyebrows); at thirty-one, the "Soaring Clouds" section is examined; at thirty-two, it moves to the right side of the forehead, and if a yellow or purple glow appears there, it is a good omen; at thirty-three, the "Abundant Clouds" section is examined; at thirty-four, the "Rainbow Clouds" section is examined, with a bright and smooth appearance being best. At thirty-five, the "Sun" position is examined (the area above the left eye); at thirty-six, the "Moon" position is examined (the area above the right eye); at thirty-seven, it is at the "Central Yang" position; at thirty-eight, it is at the "Central Yin" position, indicating smooth progress; at thirty-nine, it is at the "Less Yang" position; and at forty, it is at the "Less Yin" position. The Sun, Moon, Central Yang, Central Yin, Less Yang, and Less Yin positions divide the area around the eyes from inside to outside into six sections. During these six years, the clarity or turbidity of the eyes is most important to observe.

山根路遠四十一，四十二造精舍宮，四十三歲登光殿，四旬有四年上增，壽上又逢四十五，四十六七兩顴宮，準頭喜居四十八，四十九入蘭臺中，庭尉相逢正五十，人中五十一人驚，五十二三居仙庫，五旬有四食倉盈，五五得請祿倉米，五十六七法令明，五十八九遇虎耳，耳順之年遇水星，

At forty-one, he reaches the 'Mountain Root' position, with the journey still long; at forty-two, he arrives at the 'Purity Hall' palace; at forty-three, he ascends the 'Light Hall'; at forty-four, he moves to the 'Age' position, with gradually increasing fortune; at forty-five, he again encounters the 'Longevity' position; at forty-six and forty-seven, he moves to the left and right 'Cheekbone' palaces, which signify authority; at forty-eight, he is fortunate to be at the 'Tip of the Nose' (the tip of the nose), which is the proper position for wealth; at forty-nine, he enters the 'Lan Terrace' (the left nostril wing); at fifty, he precisely reaches the 'Court Official' (the right nostril wing, the original text says 'Court Official'); at fifty-one, he moves to the 'Human Passage' (the philtrum), and if this area is deep, it indicates longevity; at fifty-two and fifty-three, he moves to the 'Immortal Repository'; at fifty-four, he reaches the 'Food Granary', which is favorable for abundance; at fifty-five, he gains 'Salary Granary' rice; at fifty-six and fifty-seven, he moves to the 'Laws and Orders' (the two lines beside the nose), which should be deep and clear; at fifty-eight and fifty-nine, he encounters the 'Tiger Ears'; at sixty years old (the age Confucius called 'hearing with ease'), he moves to the 'Water Star', which is the mouth.

承漿正居六十一，地庫六十二三逢，六十四居陂池內，六十五處鵝鴨鳴，六十六七穿金縷，歸來六十八九程，逾矩之年逢頌堂，地閣頻添七十一，七十二三多奴僕，腮骨七十四五同，七旬六七尋子位，七十八九丑牛耕，太公之年添一歲，更臨寅虎相偏靈，八十二三卯兔宮，八十四五辰龍行，八旬六七巳蛇中，八十八九午馬輕，九旬九一未羊明，九十二三猴結果，九十四五聽雞聲，九十六七犬吠月，九十八九買豬吞，

At sixty-one, the "Chengjiang" position is active; at sixty-two and sixty-three, the "Diku" position is encountered; at sixty-four, the "Bichí" position is active; at sixty-five, the "Eya" position is active; at sixty-six and sixty-seven, the "Jinlu" position is active; at sixty-eight and sixty-nine, the "Guilai" position is active. At seventy years old, which is the age Confucius referred to as "acting from the heart without exceeding the boundaries," the "Songtang" position is encountered; at seventy-one, it reaches the "Dige" position; at seventy-two and seventy-three, the "Nubu" position is active; at seventy-four and seventy-five, the "SaiGu" position is active; at seventy-six and seventy-seven, the "Zi" position is sought; at seventy-eight and seventy-nine, the "Chou Niu" position is active. At eighty years old, which is called the "Taigong's year" because Jiang Taigong met King Wen at eighty, an additional year is added, so at eighty and eighty-one, the "Yin Hu" position is encountered, and the interpretation is particularly accurate; at eighty-two and eighty-three, the "Mao Tu" palace is active; at eighty-four and eighty-five, the "Chen Long" position is active; at eighty-six and eighty-seven, the "Si She" position is active; at eighty-eight and eighty-nine, the "Wu Ma" position is active; at ninety and ninety-one, the "Wei Yang" position is active; at ninety-two and ninety-three, the "Shen Hou" position is active; at ninety-four and ninety-five, the "You Ji" position is active; at ninety-six and ninety-seven, the "Xu Kuan" position is active; at ninety-eight and ninety-nine, the "Hai Zhu" position is active. This passage arranges the twelve Earthly Branches and their corresponding zodiac positions around the chin and both cheeks, indicating the areas associated with longevity.

若問人生過百歲，頤數朝上保長生，周而□始輪於面，紋痣缺陷禍非輕，限運並沖明暗九，更逢破敗屬幽冥，又兼氣色相刑剋，骨肉破敗自伶仃，倘若運逢部位好，順時氣色見光晶，五嶽四瀆相朝拱，扶搖萬里任飛騰，誰識神仙真妙訣，相逢談笑世人驚。

If one asks how to calculate beyond the age of one hundred, one should look at whether the area below the cheeks and chin (the yí) is upward curving and embracing. If it is upward, then one can preserve growth. The flow of years cycles repeatedly (the original text here has a missing character), going through the face in successive rounds; if there are markings, black spots, or defects on the areas passed through, the misfortunes will be serious. When one's fortune and destiny meet and clash, and one encounters the years of the clear nine and hidden nine (such as nineteen, twenty-nine, and the hidden numbers of nine), and also meets with the breakdown of the corresponding body parts, one will fall into dark and dangerous situations; if further more, the color and the body part are in mutual control and conflict, then family members will break down, and oneself will be lonely and destitute. Conversely, if one's fortune is favorable and the corresponding body part is well developed, and the current color is bright and lustrous, the five mountains (forehead, chin, nose, both cheeks) and four rivers (ears, eyes, mouth, nose) mutually support and embrace each other, then it will be like a great鹏 soaring upward, able to fly anywhere for thousands of miles. Who can recognize this divine and wonderful secret, and in a conversation and laughter, can judge people's fates and astonish the world.

運氣口訣。水形一數金三歲，土厚惟將四歲推，火赴五年求順逆，木形二歲□何疑。金水兼之從上下，若云水火反求之。土自準頭初主限，周而□始定安危。

This is a mnemonic for determining the starting age for calculation based on the five elements. For people of the water type, the count begins at one year old. For those of the metal type, it starts at three years old. For those of the earth type with a heavy constitution, it starts at four years old. For those of the fire type, the calculation is based on five years as a cycle, proceeding in both forward and reverse directions. For those of the wood type, the count begins at two years old, without doubt. If someone has both metal and water types, the calculation proceeds in the order from top to bottom. If someone has both water and fire types, the calculation proceeds in the reverse order, from bottom to top. For those of the earth type, the starting point is the tip of the nose, and the calculation cycles repeatedly from there, determining the safety and dangers of each year accordingly.

識限歌。八歲十八二十八，下至山根上至髮。有無活計兩頭消，三十印堂莫帶殺。三二四二五十二，山根上下準頭止。禾倉祿馬要相當，不識之人莫亂指。五三六三七十三，人面排來地閣間。逐一推詳看禍福，火星百歲印堂添。上下兩截分貴賤，倉庫分平定有無。此是神仙真妙訣，莫將胡亂教庸夫。

This is a mnemonic for dividing the years into segments called "limits" based on the numbers eight, two, and three. The first group includes the ages of eight, eighteen, and twenty-eight, during which the area of the face covered starts from the mountain root and goes up to the hairline; during this period, the success or failure of family affairs is revealed at the beginning and end. By thirty years old, the area of the forehead is reached, and it is crucial to avoid any bad patterns or negative energy on the forehead. The second group includes the ages of thirty-two, forty-two, and fifty-two, during which the area covered starts from the mountain root and goes down to the nose bridge; during this period, one should check whether the "hucang" and "lumu" areas correspond with the face. Those who do not understand should not arbitrarily point out the areas. The third group includes the ages of fifty-three, sixty-three, and seventy-three, during which the face is examined in order from the mountain root all the way to the earth chamber. Each area should be carefully analyzed to determine the fortune of the year. The "fire star" (the center of the forehead) and the forehead area can be calculated up to the age of one hundred. In general, the face is divided into two parts: the upper part determines status and rank, while the lower part, specifically the cheeks and the earth chamber, determines the abundance or scarcity of wealth. This is a truly marvelous secret, and it should not be carelessly taught to the unlearned.

一命宮 二財帛 三兄弟 四田宅 五男女 六奴僕 七妻妾 八疾厄 九遷移 十官祿 十一福德 十二相貌 十二宮總訣 相容貴賤

Face analysis divides the face into twelve specific areas, each governing a particular aspect, known as the "Twelve Palaces": the first is the Palace of Destiny (between the eyebrows, the imprint area), the second is the Palace of Wealth (the nose), the third is the Palace of Brothers (the area above the eyebrows), the fourth is the Palace of Home (the eyes), the fifth is the Palace of Children (the area below the eyes, the tear channels), the sixth is the Palace of Servants (the sides of the chin), the seventh is the Palace of Spouse (the tail of the eye, the fish tail, and the奸门), the eighth is the Palace of Illness (the root of the nose), the ninth is the Palace of Migration (the eyebrow angle and the Heavenly Granary), the tenth is the Palace of Official Rank (the middle and upper part of the forehead), the eleventh is the Palace of Fortune and Virtue (the Heavenly Granary connected to the chin), and the twelfth is the Palace of Appearance (the entire face divided into three parts). In addition, there are sections called "Twelve Palaces Summary" and "Judging Appearance for Wealth and Status." Below, each palace is explained with a poem and a discussion, detailing the matters each palace governs and the corresponding color changes that indicate their conditions.

一命宮。詩曰：眉眼中央是命宮，光明瑩淨學須通，若還紋理多□滯，破盡家財及祖宗。命宮者，居兩眉之間，山根之上。光明如鏡，學問皆通。山根平滿，乃主福壽。土星聳直，扶拱財星。眼若分明，財帛豐盈。額如川字，命逢釋馬，官星果若如斯，必保雙全富貴。凹沉必定貧寒，眉接交相成下賤。亂理離鄉又克妻，額窄眉枯，破財□。

The first is the 'Ming Gong' or destiny palace. The poem says: the midpoint between the two eyebrows and eyes is the Ming Gong. If it is bright and clean, one's learning will naturally be proficient; if the lines are chaotic and the color is dull, one will exhaust the family's ancestral wealth. The Ming Gong is located between the two eyebrows, above the mountain root, which is also called the 'Yin Tang'. If it is as clean as a mirror, one's studies and knowledge will be smooth. A flat and full mountain root indicates good fortune and longevity. 'Tu Xing' refers to the nose being high and straight, which supports and protects as the wealth star. If the eyes are clear and distinct, wealth will be abundant. A 'Chuan' character mark on the forehead, combined with the Ming Gong corresponding to the post horse (at the side of the forehead), and the official star also being strong, will certainly result in both official position and wealth. If the Ming Gong is sunken and low, one will certainly be poor. If the eyebrows meet and invade the Yin Tang, the person will be of low status. Chaotic patterns indicate leaving home and harming one's wife; a narrow forehead and dry eyebrows indicate financial loss.

命宮論曰：印堂要明潤，主壽長久。眉交者，身命早傾。懸針主破，克妻害子。山嶽不宜昏暗，有川字紋者，為將相。平正明潤身常吉，得貴人之力。氣色青黃虛驚，赤主刑傷，白主喪服哭悲，黑主身亡，紅黃主壽安，終身吉兆。

The section on the命宫 (Destiny Palace) states that the印堂 (the area between the eyebrows) should be bright and moist, indicating a long life. If the two eyebrows connect and encroach upon the印堂, it signifies early misfortune and loss of fortune and life. If there is a vertical line shaped like a 'suspension needle' in the middle of the印堂, it indicates destruction and harm to wife and children. The area around the中岳 (central mountain, referring to the印堂 region) should not be dark; if it has three vertical lines forming a '川' shape and the color is bright and moist, it indicates high official rank. If the印堂 is flat, clear, and moist, then the person is generally fortunate and can receive help from the Nobleman. Now looking at the color: a bluish-green with a yellow tinge indicates a minor fright, a reddish color indicates punishment or conflict, a whitish color indicates mourning or crying, and a black color indicates death. If red and yellow colors appear, it indicates longevity and safety, which is a sign of lifelong good fortune.

二財帛。詩曰：鼻主財星瑩若隆，兩邊廚灶若教空。仰露家無財□栗，地閣相朝甲櫃豐。鼻乃財星，位居土宿。截簡懸膽，千倉萬箱。聳直豐隆，一生財旺。富貴中正不偏，須知永遠滔滔。鷹嘴尖峰。破財貧寒。莫教孔仰，主無隔宿之糧。廚灶若空，必是家無所積。

The second is the "Wealth and Treasure Palace." The poem says: the nose is the star governing wealth, and it should be bright, smooth, and prominent. If the two "kitchen stoves" (the nostrils) are hollow and exposed, it is not good. If the nostrils are upturned, the family will not be able to store even a day's worth of grain. If the "earth hall" (chin) is directed upward and forms an arch, and the "jade cabinet" (cheeks) are full, then the family will have substantial wealth. The nose is the wealth star, belonging to the Earth element, so it is called "Earth Host." A nose bridge straight as a cut bamboo tube and a nose tip round like a hanging gallbladder indicate great wealth. A prominent and straight nose bridge signifies a prosperous fortune throughout life. If the nose is well-formed and not crooked, wealth will be long-lasting and continuous. If the nose tip is sharp and hooked like an eagle's beak, it indicates financial loss and poverty. One must not have the nostrils pointing upward, as this indicates having no grain left over from the previous day. If the two nostrils (kitchen stoves) are hollow and sunken, the family will certainly have no savings.

財帛宮論曰：天倉、地庫、金甲櫃、井、灶，總曰財帛官。須要豐滿明潤，財帛有餘，忽然枯削，財帛消乏。有天無地，先富後貧。天薄地豐、始貧終富。天高地厚，富貴滿足，蔭及子孫。額尖窄狹、一生貧寒。井灶破露，廚無宿食。金甲櫃豐，富貴不窮。氣色昏黑。主破失財祿，紅黃色現，主進財祿。青黃貫鼻、主得橫財。二櫃豐厚，明潤消和，居官而受賞賜。赤主口舌。

The Wealth and Resources Palace is discussed as follows: the Heavenly Granary (the sides of the forehead), the Earth Store (the sides of the chin), the Golden Armor Cabinet (the cheeks), and the Well and Stove (the nostrils) together form the Wealth and Resources Palace (the original text mistakenly says 'official' instead of 'palace'). These areas should be full and bright to indicate an abundance of wealth. If they suddenly become dry and thin, it indicates a decline in wealth. If there is only the Heavenly Granary but not the Earth Store, one will be rich first and then poor. If the Heavenly Granary is thin but the Earth Store is full, one will start poor but eventually become rich. If the Heavenly Granary is high and the Earth Store is thick, one will achieve great wealth and honor, and also benefit future generations. A narrow forehead indicates a life of poverty. If the nostrils are broken or exposed, the kitchen will not have food left over from the previous day. If the Golden Armor Cabinets on the cheeks are full, there will be endless wealth. Now looking at the complexion: a dark color indicates loss of wealth and status. A red or yellow color indicates gaining wealth and status. A greenish-yellow complexion reaching the nose indicates unexpected gains. If the two cabinets on the cheeks are full and the complexion is bright and harmonious, officials will receive rewards. If the complexion turns red, it indicates disputes and conflicts.

三兄弟。詩曰：眉為兄弟軟徑長，兄弟生成四五強，兩角不齊須異母，交連黃簿送他鄉。兄弟位居兩眉，屬羅計。眉長過目，三四兄弟無刑。眉秀而疏，枝幹自然端正。有如新月，和同水遠超群。若是短粗，同氣連枝見別。眉環塞眼，雁行必疏。兩樣眉毛，定須異母。交連黃薄，自喪他鄉。旋結回毛。兄弟蛇鼠。

The third is the 'Brotherhood Palace'. The poem says: the eyebrows indicate brothers; they should be soft and long. If the eyebrows are well formed, there will be four or five brothers, all healthy. If the two eyebrows have uneven corners, it indicates brothers from different mothers. If the eyebrows are connected and the color is dry, yellow, and thin, it suggests brothers who die in foreign lands. The Brotherhood Palace is located between the two eyebrows, and in terms of stars, it belongs to the stars 'Ruo Hou' and 'Ji Du'. If the eyebrows are longer than the eyes, there will be three or four brothers without any conflicts. If the eyebrows are clear and neat, the branch of brothers will naturally be upright. If the eyebrows are like a new moon, brothers will be harmonious, with long-lasting affection beyond the ordinary (the original text 'shui yuan' should be 'yuan yuan'). If the eyebrows are short and thick, there will be separation among twin brothers. If the eyebrows encircle and press the eyes, brothers will be sparse like geese in a row. If the two eyebrows are of different lengths, it definitely means they were born from different mothers. If the eyebrows are connected and dry, yellow, and thin, the person will die in a foreign land. If there are twisted hairs curling around the eyebrows, brothers will harm each other like snakes and rats.

兄弟宮論曰：兄弟羅計，須要豐蔚，不宜虧陷。長秀則兄弟和睦，短促不足，則有分離孤獨。眉有旋毛，兄弟眾多狼性不常。眉毛散者、錢財不聚。眉毛逆生，仇兄賊弟，互相妒害，或是異姓同居。眉清有彩，孤騰清高之士。眉毛過目，兄弟和睦。眉毛中斷，兄弟分散。濃淡豐盈，義友弟兄。氣色青主兄弟鬥爭口舌，黑白，兄弟傷文。紅黃之氣，榮貴喜慶。

The section on the brothers' palace states: The two eyebrows correspond to the stars Luo Hui and Ji Du. They should be thick and dense, not lacking or sunken. Long and beautiful eyebrows indicate harmonious brothers; short and insufficient eyebrows suggest separation from brothers and loneliness. If there are spiral hairs on the eyebrows, although there may be many brothers, their nature is fierce and changeable. Disordered eyebrows indicate inability to retain wealth. Inverted eyebrows suggest mutual hatred and harm among brothers, jealousy towards each other, or living together but not being actual siblings. Clear eyebrows with a colorful glow indicate a person of high moral character and integrity. Long eyebrows extending beyond the eyes suggest harmonious brothers. A break in the middle of the eyebrows indicates separation among brothers. If the eyebrows are neither too dark nor too light, and are full and well-proportioned, brothers and friends are loyal and trustworthy. Now looking at the complexion: A bluish color on the eyebrows indicates disputes and arguments among brothers; black and white colors indicate sorrow and loss among brothers (the original text says 'injury' but should be 'loss and injury'); red and yellow colors indicate joy and prosperity from honor and wealth.

四田宅。詩曰：眼為田宅主其宮，清秀分明一樣同。若是陰陽枯更露，父母家財總是空。田宅者，立居兩眼，最怕赤脈侵睛，初作破盡家園，到老無糧作櫱。眼如點漆，終身產業榮榮。風目高眉、置稅三州五縣。陰陽枯骨，莫保田園。火眼冰輪，家財傾盡。

The fourth is the "Field and Residence Palace." The poem says: the two eyes govern this palace; the eyes should be clear and distinct, with both sides equal. If the left eye (Yang) and the right eye (Yin) are dry and sunken, with the eyeballs protruding, the property inherited from the parents will ultimately be lost. The Field and Residence Palace is located in the eyes, and the most feared thing is the intrusion of red silk blood vessels into the eyeball, which will ruin the home at the beginning and, by old age, leave no grain left for brewing wine or making alcohol. If the eyes are black and bright like lacquer, the person will have a prosperous estate throughout their life. If the eyes are like phoenix eyes and the eyebrows are high and sharp, they can acquire land and taxes from three states and five counties. If the upper and lower (Yang and Yin) parts of the eyes are dry and thin, showing the bones, they will not be able to keep the fields and gardens. If the eyes are red like fire and the white part is cold and blue like ice, the family wealth will certainly be exhausted.

田宅宮論曰：土星為田宅，主地閣要朝。天庭豐滿明潤，主田宅進益。低塌昏暗傾欹，主破田宅。若飛走不朝，田宅俱無。氣色青，主官非，田宅無成。黑主杖責。白主丁憂。紅主成，田宅喜重重。黃明吉昌，謀無不遂，君子加官，即日得升，小人得寵，利見貴人，武職或領兵馬，殺氣旺者即行師，主管財賦，或入運司等處，五品至三品，三品至二品，如是詳看六品以下，另作區處。

The Field and Residence Sector general discussion says: "The planet Saturn" corresponds to the nose, and also governs fields and residences. It is also necessary that the chin (earth mansion) faces upward to support and respond. If the heavenly court (upper forehead) is full, bright, and smooth, it indicates increasing fields and residences. If the heavenly court is low, collapsed, dark, or tilted, it indicates the destruction of fields and residences. If the forehead and chin are scattered and do not face each other, there will be no fields or residences. Now look at the complexion: if it turns blue, it indicates legal disputes and obstacles in acquiring property; if it turns black, it indicates being beaten or punished; if it turns white, it indicates the death of parents (mourning period); if it turns red, it indicates successful acquisition of property and continuous joy in fields and residences; if it is yellow and bright, it is extremely auspicious, and all endeavors will be fulfilled. Officials will be promoted and promoted on the same day, common people will receive the favor of superiors and be suitable to meet noblemen. If one is a military officer or commander of troops with strong fighting spirit, they will immediately go to war. It also indicates managing finances or being transferred to a bureau such as the transportation office. The official rank may rise from fifth class to third class, or from third class to second class. According to this detailed analysis, those of sixth class and below should be considered separately according to their ranks.

五男女。詩曰：男女三陽起臥□，瑩然光彩好兒郎。懸針理亂來侵位，宿債平生不可當。男女者。位居兩眼下，名曰淚堂。三陽平滿，兒孫福祿榮昌。隱隱臥□，子息還須清貴。淚堂深陷，定為男女無緣。黑痣斜紋，到老兒孫有克。口如吹火，獨坐蘭房。若是平滿人中，難得兒孫送老。

The fifth is the "children's palace," also known as the "children's宫." The poem says: the children's palace is located at the three yang positions below the eyes, and there should be a raised "wocan" (the lower eyelid is full and round like a sleeping silkworm, the original text has a missing character here); if it is bright and lustrous, it indicates the birth of good sons and sons-in-law. If there are hanging needle marks or chaotic patterns invading this area, one will have to repay debts from past lives and be unable to bear the burden. The children's palace is located below the eyes, called the "tear hall." If the three yang positions are level and full, the descendants will have good fortune, honor, and prosperity. If the wocan is faintly visible (the original text has a missing character here), the descendants will still be refined and noble. If the tear hall is sunken, it definitely means no connection with children. If there is a black mole or a slanting line here, the descendants will be harmed in old age. If the mouth is puckered like blowing fire, it indicates being childless and alone, living in an empty house. If the philtrum is level and full without a groove, it is difficult to have descendants to attend the end of one's life.

男女宮論曰：三陰三陽，位雖豐厚，不宜枯陷，左三陽枯，克損男，右三陰枯，克損女。左眼下有臥□紋，生貴子。凡男女眼下無肉者，妨害男女。臥□陷者，陰騭少，當絕嗣也。亂紋侵者，主假子及招義女。魚尾及龍宮黃色環繞，主為陰騭紋見，曾懷陰德濟於人，必有果報。又云：精寒血竭不華色，男不旺，女不育。若明陽調和，精血敷暢，男女交合，故生成之道不絕。宜推於形象外，當以理言，玄妙自見也。氣色青，主產厄。黑白主男女悲哀。紅黃主喜至。三陽位紅生兒。三陰位青生女。

The general discussion on the male and female palace states: the area below the left eye is called San Yang, and the area below the right eye is called San Yin. Although these areas should be full and plump, they most strongly dislike being dry and sunken. If the San Yang area is dry and sunken, it indicates harm to sons; if the San Yin area is dry and sunken, it indicates harm to daughters. If there is a卧蚕纹 (a wrinkle resembling a sleeping蚕) in the San Yang area, it indicates the possibility of having a noble son. If there is no flesh below the eyes, it harms children. If the卧蚕纹 is sunken, it indicates a lack of Yin Virtue, leading to no descendants. If there are chaotic lines invading, it indicates adoption of a son or taking in an adopted daughter. If there is a yellow color surrounding the eye tail (fish tail) and the area around the dragon palace below the eye, it indicates the appearance of Yin Zhi (merit) lines, showing that the person has accumulated Yin Virtue by helping others, and there will be good fortune. It also says: if the body is cold and the blood is exhausted, leading to a lack of luster on the face, men will not prosper and women will not be able to bear children. If Yin and Yang are in harmony, the vital energy and blood are smooth, and the sexual relationship is moderate, the way of childbirth will not be cut off. This aspect should be sought beyond the physical appearance, and according to reason, the subtle meaning is naturally clear. Now looking at the color: a bluish color indicates danger in childbirth; black and white colors indicate sorrow for children; red and yellow colors indicate good news coming; red appearing in the San Yang position indicates the birth of a son, and blue appearing in the San Yin position indicates the birth of a daughter.

六奴僕。詩曰：奴僕還須地閣豐，水星兩角不相容，若言三處都無應，傾陷紋痕總不同。奴僕者，位居地閣，重接水星，頰圓豐滿，侍立成群，輔弼星朝，一呼百諾。口如四字，主呼聚喝散之權。地閣尖斜，受恩深而反成怨恨。絞紋敗陷，奴僕不周。牆壁低傾，恩成仇隙。

The sixth is the "Servant's Palace." The poem says: the Servant's Palace should have a full lower jaw (Di Ge); if the two corners of the mouth (Shui Xing) do not harmonize, it is not good; if Di Ge, Shui Xing, and both cheeks do not correspond, and there are also depressions or markings, the situations will vary. The Servant's Palace is located at Di Ge and connects with Shui Xing (the mouth). If both cheeks are full and prosperous, there will be many attendants; if the left and right auxiliary positions are converging and supporting, one call will summon a hundred people. If the mouth is square like the character "four," it indicates the ability to command and direct servants. If Di Ge is sharp, slanted, or irregular, although one may show great kindness, resentment may result. If there are crossed lines, broken patterns, or depressions in this area, servants will not be loyal. If the cheeks are low, sloping, and like walls, kindness may turn into enmity.

奴僕宮論曰：懸壁無虧，奴僕不少。如是枯陷，僕馬俱無。氣色青主奴僕損傷。白黑主僕馬墜墮，不宜遠行。赤主僕馬口舌，損馬失財。黃色勝，牛馬奴僕自旺，左門右戶，排立成行。

The section on the servants' palace states: if the area below the cheeks called 'xuan bi' is not lacking, servants will not be few; if it is dry and sunken, neither servants nor vehicles will be present. Now looking at the color: a blue tinge indicates servants may be injured; a white or black tinge suggests servants or animals may fall from height, and it is not suitable to travel far. A red tinge indicates disputes with servants and damage to animals and loss of property. If the yellow color is bright and strong, then cattle, horses, servants, and manpower will naturally be abundant, with the left and right gate positions arranged in order.

七妻妾。詩曰：奸門光澤保妻宮，財帛盈箱見始終，若是奸門生黯黲，斜紋黑痣蕩淫奔。妻妾者，位居魚尾，號曰奸門。光潤無紋，必保妻全四德，豐隆平滿，娶妻財帛盈箱。顴星侵天，因妻得祿。奸門深陷，長作新郎。魚尾紋多，妻防惡死。奸門黯黲，自號生離。黑痣斜紋，外情好而心多淫慾。

The seventh is the "Wife and Concubine Palace." The poem says: if the "Jianmen" area, located at the outer side of the eye tail, is bright and moist, it ensures the stability of the wife's palace, wealth in the treasury, and lasting marital harmony; but if the Jianmen is dull and lacks luster, and has slanting black moles, it indicates the wife will be unfaithful and run away. The position of the Wife and Concubine Palace is at the eye tail, called "Jianmen." If this area is smooth and free of markings, the wife will certainly maintain the four virtues: virtue, speech, appearance, and skills. If it is full and level, marrying a wife will bring a full treasury of wealth. If the cheekbone is high and invades the Heavenly Granary, one will gain official rank through the wife. If the Jianmen is deep, one will need to remarry repeatedly, always being the new groom. If there are many fish tail lines, one should beware of the wife's sudden death. If the Jianmen is dull, it is destined for a parting in life. If there are black moles and slanting lines here, the person may appear to have good relationships on the outside, but have much lust within.

妻妾宮論曰：魚尾須要平滿，不宜克陷，豐滿則夫貴妻榮，奴僕成行。婦女魚尾奸門明潤，得貴人為夫。女人鼻如懸膽，則主富貴。缺陷則主防夫，淫亂敗家，放蕩不旺夫。婦人面如滿月，下頦豐滿，主國母之貴。氣色青，則主妻妾憂愁思慮。赤主夫妻口舌。黑白大夫妻男女之悲。紅黃色見，主夫妻男女和諧之喜。如有闇昧，主夫妻分離，不然，隔角少情。

The wife and concubine section states: The fish tail should be flat and full, not deficient or concave; a full fish tail indicates the husband will be prominent and the wife will be honored, with many servants. For women, if the fish tail and the奸门 are bright and moist, they can marry a nobleman. A woman's nose resembling a hanging jade pill indicates she will live a life of wealth and prosperity; if this area is defective, it warns of possible harm to the husband, or of promiscuity, family ruin, and a reckless lifestyle that does not benefit the husband. A woman with a face like a full moon and a full chin indicates she has the noble aura of a queen mother. Now looking at the complexion: a bluish tint indicates worry and thoughtfulness among the wife and concubines; a reddish tint indicates disputes between husband and wife; black and white colors indicate sorrow and loss among the husband, wife, and children; a red and yellow complexion indicates harmony and joy among the husband, wife, and children. If the complexion is dark and dull, it indicates separation between husband and wife; even if they are not separated, they will be distant and lack affection.

八疾厄。詩曰：山根疾厄起平平，一世無災禍不生，若值紋痕並枯骨，平生辛苦卻難成。疾厄者，印堂之下，位居山根。隆如豐滿，福祿無窮。連接伏犀，定主文章。瑩然光彩，五福俱全，年壽高平，和鳴相守。紋痕低陷，連年連疾沉痾，枯骨尖斜，未免終身受苦。氣如煙霧，災厄纏身。

The eighth is the "Ji E Gong" (Disease and Misfortune Palace). The poem says: If the Ji E Gong, located at the mountain root, is flat, upright, and prominent, one will have no misfortunes throughout life; but if there are cracks or if it is thin and bony, one will suffer hardships all their life and find it difficult to achieve success. The Ji E Gong is located below the forehead, at the mountain root. If it is full and prominent, there will be endless blessings and wealth. If it connects with the "Fu Xi Gu" (Hidden Ridge Bone) on the forehead, it indicates great literary talent and scholarly ability. If it is bright and lustrous, one will possess the five blessings of longevity, wealth, health, moral virtue, and a peaceful death. If the "Nian Shang" and "Shou Shang" (Year and Longevity sections) of the nose are high and flat, the couple will be harmonious and live together until old age. However, if there are markings or depressions here, one will suffer from continuous illness, eventually leading to chronic disease. If it is thin and bony, or sharp and crooked, one will inevitably endure lifelong suffering. If the color here appears like smoke or mist, one will be plagued by misfortunes.

疾厄宮論曰：年壽明潤康泰，昏暗疾病至。氣色青主憂驚。赤防重災。白主妻子之悲。黑主身死。紅黃紫主喜氣之兆也。

The general discussion on the Ji'E Palace states that if the two sections on the nose bridge, called 'year position' and 'longevity position,' are bright and smooth, the body is healthy; if they are dull, illness is likely. Then observe the color: a bluish tint indicates worry and fear; a reddish tint warns of major disasters; a whitish tint suggests sorrow for wife and children; a blackish tint indicates the person's own death; the appearance of red, yellow, and purple colors signifies auspicious signs.

九遷移。詩曰：遷移宮分在天倉，低陷平生少住場，魚尾末年不相應，定因遊宦卻尋常。遷移者，位居眉角，號曰天倉。豐盈隆滿，華彩無憂。魚層位平，到老得人欽□，騰騰驛馬，須貴遊宦四方。額角低陷，到老住場難見。眉連交接，此人破祖離家。天地偏斜，十居九變。生相如此，不在移門，必當改墓。

The ninth is the "Migration Palace." The poem says: The Migration Palace is located at the "Heavenly Granary" (near the temple area above the eyebrows), and if this area is sunken, the person will never have a stable home; if the fish tail (the outer corner of the eye) does not correspond with it in old age, they are likely to be away from home serving in official positions and end up with an ordinary life. The Migration Palace is at the eyebrow angle, called the "Heavenly Granary." If this area is full and prominent, the person will be radiant and worry-free all their life. If the area around the fish tail is flat and full, they will be respected in old age (the original text here has a missing character); if the "Post Horse" area (the side of the forehead) has a strong presence, it indicates traveling abroad for official service and achieving prominence. If the temple area is sunken, the person will have difficulty finding a stable place to live even in old age. If the two eyebrows are connected, the person will break the family fortune and leave their hometown. If the forehead and chin are uneven, out of ten moves, nine will involve changes. Such a facial structure indicates either a need to move house or to relocate the ancestral tomb.

遷移宮論曰：邊地驛馬，山林髮際，乃為出入之所，宜明潤潔淨，利遠行，若昏暗缺陷及有黑子，不宜出入，被虎狼驚。氣色青，遠行主驚，失財。白主馬僕有失，黑主道路身亡。紅黃紫宜獲財喜。

The Migration Palace general discussion says: The areas of border lands, post horse, mountains and forests, and the hairline are the parts of the body associated with going out and coming in. These areas should be bright, smooth and clean, which is favorable for traveling far away. If they are dark, defective or have a black mole, it is not suitable for long journeys, and one may encounter wild beasts and be frightened on the way. Also observe the color: if it appears blue, it indicates being startled and losing money when traveling far; if it appears white, there will be loss of vehicles, horses and attendants; if it appears black, it indicates death on the road; if it shows red, yellow or purple, then traveling is favorable and one can gain wealth and happiness.

十宮祿。詩曰：官祿榮宮仔細詳，山根倉庫要相當，忽然瑩淨無痕點，定主官榮貴久長。官祿者，位居中正，上合離宮，伏犀貫頂，一生不到訟庭。驛馬朝歸，官司退擾。光明瑩淨，顯達超群。額角堂堂，犯著官司貴解。宮痕理破，常招橫事。眼如赤鯉，實死徒刑。

The tenth is the "Official Favor Palace" (the original text says "Tenth Palace of Favor"). The poem says: the Official Favor Palace, which represents honor and prestige, should be carefully examined. The mountain root and the two sides of the warehouse area should correspond with each other. If this area suddenly appears bright and clean, with no marks or blemishes, it indicates official favor and enduring nobility. The position of the Official Favor Palace is at the center of the face (the middle of the lower part of the forehead). It connects upward to the Li Palace (the top of the head, which belongs to the fire element). If there is a "hidden rhino bone" running straight from the forehead to the top of the head, one will never have to enter government offices. If thePost Horse position faces toward the center and converges, legal troubles will naturally dissipate. If this area is bright and clean, one will achieve outstanding success. If the corners of the forehead are upright and dignified, even if one gets involved in legal matters, noble people will rescue them. If there are marks or damage in this palace, one often encounters misfortunes. If the eyes are red like a carp, it indicates death by imprisonment.

官祿宮論曰：兩眼神光如曙星，龍目鳳睛主貴。印堂明潤，兩耳色白過面，聲聞天下，福祿榮顯。如陷缺飛走而無名譽。氣色青，主憂疑。赤主口舌是非。白主孝服至。紅黃上下有詔書加官進職之喜。

The official fortune palace is generally discussed as follows: if one's eyes shine with a light like the stars at dawn, showing the appearance of a dragon's eye and a phoenix's eye, it indicates a noble and distinguished status. If the imprint hall is bright and moist, and the ears have a white color surpassing the face, such a person will gain fame throughout the world and enjoy honor and prosperity. If this area is sunken or missing, or if the forehead and chin are scattered and not aligned, there will be no reputation. Now looking at the color: if the color turns green, it indicates worry and suspicion; if it turns red, it suggests disputes and troubles; if it turns white, it indicates mourning events. If red and yellow colors appear above and below the forehead, it signifies good news such as imperial edicts and promotions.

十一福德。詩曰：福德天倉地閣圓，五星光照福綿綿，若還缺陷並尖破，衣食平平更不全。福德者，位居天倉，牽連地閣。五星朝拱，平生福祿滔滔。天地相朝，德行須全五福。頦因額窄，須知苦在初年。額闊頤尖。□否還從晚景。眉高目聳，尤且平平。眉壓耳掀，休言福德。

The eleventh is the "Fortune Virtue Palace." The poem says: the Fortune Virtue Palace is located at the Heavenly Granary and the Earthly Gorge, both places should be complete and full; if the Five Stars (representing ears, forehead, nose, mouth, etc.) are bright and smooth, then the fortune will be continuous and abundant. If there are defects or sharp, broken features, then the clothing and food will be ordinary and insufficient. The Fortune Virtue Palace is located at the Heavenly Granary, and it connects downward to the Earthly Gorge. If the Five Stars face the center and guard it, then one's life will be filled with continuous blessings and honors. If the forehead (heaven) and the chin (earth) face each other and respond to one another, and if one's virtue is complete, then the five blessings will be complete. If the chin is good but the forehead is narrow, then hardship comes in early years. If the forehead is broad but the chin is sharp and narrow, then whether one is prosperous or not depends on the later years (the original text here has a missing character, which should be "prosperous or not"). If the eyebrows are high and the eyes are prominent, then the fortune is only ordinary. If the eyebrows cover the eyes or the ears are turned back, then there is no talk of fortune and virtue.

福德宮論曰：天倉地庫為福德宮，須要豐滿明潤相朝揖，重重祖蔭，福德永崇。若陷缺不利，淺窄昏暗，災厄常見，人亡家破，蓋因心術損了陰騭，終是勉強，神明不佑。氣色青主憂疑。赤主酒肉，忌口舌。白主災疾。紅黃吉兆。

The Fudie Palace is discussed as follows: The Heavenly Granary and the Earthly Repository combine to form the Fudie Palace. It should be full, bright, and smooth, with the two parts facing each other appropriately. In such a case, the blessings from ancestors come one after another, and the virtue and fortune remain enduring and lofty. If this area is sunken or missing, it is unfavorable; if it is shallow, narrow, and dark, misfortunes often occur, even leading to death and family ruin. This is mostly due to improper intentions and the loss of Yin Virtue. Even if one tries hard to seek blessings, the deities will not protect them. Now looking at the color: A bluish tint indicates worry and suspicion; a reddish tint suggests matters involving food and drink, but one should beware of disputes. A whitish tint indicates illness or disaster; the appearance of red or yellow colors is a good omen.

十二相貌。詩曰：相貌須教上下停，三停平等更相生，若還一處無均等，好惡中間有改更。相貌者，先觀五嶽，次辨三停盈滿，此人富貴多榮。三停俱等，永保平生顯達。五嶽朝聳，官祿榮遷，行坐威嚴，為人尊重。額主初運，鼻管中年，地閣水星，是為末主。若有克陷，斷為凶惡。

The twelfth is the "Appearance Palace." The poem says: when examining appearance, one should consider the upper, middle, and lower parts, with the three sections of equal length and mutually generating; if any part is uneven, there will be changes in fortune throughout one's life. When examining appearance, first observe the Five Mountains (forehead, chin, nose, and both cheekbones), then determine whether the three sections are full; those with full three sections are likely to be prosperous and honored. Those with equal length in the three sections will achieve success and enjoy a long life. If the Five Mountains face toward the center and are high and prominent, they indicate promotion in official rank, dignity in movement, sitting, and standing, and respect from others. The forehead governs early years, the nose governs middle years, and the lower part (chin and mouth) governs later years. If any of these areas are injured, concave, or damaged, it is considered avicious (evil) appearance.

相貌宮論曰：骨法精神，骨肉相稱氣相和，精神清秀，如桂林一枝、崑山片玉，如珠藏淵，如玉隱石，貴顯名流，翰苑吉士。暗慘而薄者凶。氣色滿面紅黃明潤，大吉之兆。

The section on facial appearance states: one should look at the bone structure and spirit. When bones and flesh are in harmony, the breath is balanced, and the spirit is clear and bright, it is like a single branch of osmanthus in a grove or a piece of jade on Mount Kunlun, or a pearl hidden in a deep abyss or a fine jade concealed in a stone. Such people are esteemed and prominent, like scholars of the Hanlin Academy. Conversely, a dark and gloomy complexion combined with a thin appearance indicates misfortune. A bright and smooth red and yellow complexion across the face is a great omen of good fortune.

十二宮總訣。父母宮論曰：日月角須要高，明淨則父母長壽康□。低塌則幼失雙親。闇昧主父母有疾。左角偏，防父。右角偏，防母。或同父異母，或隨母嫁父，出祖成家，重重災注，只宜假養。方免刑傷。又云：重羅疊計、父母重拜，或父亂母淫，與外姦通，又主防父害母。頭側額窄，多是庶出，或因奸而得。

The Parents' House is discussed as follows: The left side of the forehead, known as the "Sun Angle," indicates the father, while the right side, known as the "Moon Angle," indicates the mother. These areas should be prominent; if they are clear and bright, the parents will be long-lived and healthy. If they are low and flat, the person may lose both parents at a young age. If they are dark and dull, the parents are likely to be sickly. If the left angle is crooked, there may be troubles for the father; if the right angle is crooked, there may be troubles for the mother. If these areas are not properly formed, it may indicate either a stepfather or a mother who has remarried. Such a person should leave the family home and establish their own, otherwise they will face many troubles. It is better for them to be adopted by someone else to avoid harm. It is also said that if the eyebrows are shaped like the two stars Luo Hou and Ji Du overlapping and crossing, there may be two parents, meaning a stepfather and a stepmother. If the father behaves improperly or the mother is unfaithful and has relations with outsiders, it may lead to harm to the mother. A head shape that is tilted or a narrow forehead often indicates that the person is a庶出 (illegitimate child) or was born from an affair.

又云：左眉高，右眉低，父在母先歸。左眉上，右眉下，父亡母再嫁。額削眉交者，主父母早拋，是為隔角，反面無情。兩角入頂，父母雙榮，更受祖蔭，父母聞名。氣色青，主父母憂疑，又有口舌相傷。黑白主父母喪亡。紅黃主雙親喜慶。

It is also said that if the left eyebrow is high and the right is low, the father is still alive while the mother has passed away. If the left eyebrow rises upward and the right slopes downward, the father has died and the mother has remarried. If the forehead is narrow and the two eyebrows connect, it indicates that both parents left the child at an early age, which is called '隔角', leading to a lack of affection between parent and child. If both the sun and moon angles are high and rise directly to the top of the head, both parents will achieve honor and prestige, and the child will also benefit from the ancestral blessings, with the parents themselves enjoying a good reputation. As for the complexion: if the angle of the forehead shows a bluish tint, it indicates worry and disputes between the parents; if it shows black and white colors, it signifies the death of the parents; if it shows red and yellow colors, it indicates joy and celebration for both parents.