Discussing the Five Viscera of Men and Women

夫人身手欲得厚，大小相覆，滑淨光澤，必應豪貴，顏色光潤，財祿日進。夫人顏色惡者，絕無官分。《墳經》云：頭小為一極，不得上天力。額小為二極，不得父母力。目小為三極，無有廣知識。鼻小為四極，農作無休息。口小為五極，無有盛衣食。耳小為六極，方命難量測。

A person's body and hands should be thick and solid, with size in proper proportion and upper and lower parts fitting together. The skin should be smooth, clean, and lustrous, which certainly indicates a prosperous destiny. If the face has a bright and smooth color, wealth and official rank will increase day by day. Conversely, those with a dull and dark complexion will never hold official positions. The "Six Extremes" mentioned in the "Fen Jing" refer to six extreme deficiencies in appearance: a small head is the first extreme, lacking heavenly support; a small forehead is the second extreme, lacking support from parents; small eyes are the third extreme, lacking broad knowledge; a small nose is the fourth extreme, leading to a lifetime of hard work without rest; a small mouth is the fifth extreme, lacking abundant clothing and food; and small ears are the sixth extreme, making it difficult to estimate lifespan and destiny.

頭雖大，額無角。目雖大，無廓落。無相也。鼻雖大，樑柱弱。口雖大，語略綽。耳雖大，無輪廓。腹雖大，近上著。非奴即作客。是無相。頭雖小，方且平。目雖小，精且明。鼻雖小，樑柱成。口雖小，語媚生。如此之人法主聰明，兼不少衣食。夫女人共語未了，即面看地，如此之人，必有病也。夫女人當共人語，手拈衣帶者，便低頭答者，必有姦淫之事也。

There are several other types that are considered unremarkable. A large head but without prominent bone structure on the forehead, large eyes but with narrow and unclear eye sockets, are all considered lacking in good features. A large nose but with a weak bridge, a large mouth but speaking in a rough and uncontrolled manner, large ears but without clear contours, and a large abdomen but positioned high and not hanging down—such people are either servants or dependents, and are also considered lacking in good features. Conversely, a small head but square and full, small eyes but bright and sharp, a small nose but with a defined bridge, and a small mouth but speaking in a gentle and pleasant manner—such people are considered intelligent and will not lack food or clothing. As for women, those who look down at the ground before finishing speaking are likely to have illness. Those who fidget with their clothing and look down while talking are likely to be involved in secret and improper affairs.

額為衡山。頦為恆山。鼻顴嵩山。左顴為泰山。右顴為華山。中嶽要得高隆，東嶽須聳，而朝應不隆不峻，則無勢，為小人，亦無高壽。中嶽薄面無勢，則四嶽無主，縱別有好處，不至大貴，無威嚴重權，壽不甚遠。中嶽不及且長者，止中壽，如尖薄，晚年見破，到頭少稱意。南嶽傾側，則主見破，不宜長家。北嶽尖陷，未主無成，終亦不貴。東西傾倒無勢，則心惡毒無慈愛，五嶽須要相朝。

The five mountains on the face are assigned as follows: the forehead represents the southern mountain, Mount Heng; the chin represents the northern mountain, Mount Heng; the nose represents the central mountain, Mount Song; the left cheek represents the eastern mountain, Mount Tai; and the right cheek represents the western mountain, Mount Hua. The central mountain (nose) should be high and prominent; the eastern mountain (left cheek) should be high and rise toward the center to correspond. If neither is prominent nor lofty, there is no grandeur, indicating a petty person's appearance and a short lifespan. If the central mountain is thin and weak, the other four mountains lack a central authority. Even if other areas are well developed, one cannot achieve great status, lacks authority and power, and has a short life. If the central mountain is not high but only long, one attains a moderate lifespan; if it is sharp and thin, one will face decline in old age and have little satisfaction in life. If the southern mountain (forehead) is slanted or crooked, it indicates the family business will suffer and is unsuitable for being the head of a household. If the northern mountain (chin) is sharp, narrow, or sunken, one will achieve nothing in old age and will never be esteemed. If the eastern and western mountains (both cheeks) are slanted and lack strength, the person is cruel-hearted and lacks compassion. In summary, the five mountains must support and face each other to be auspicious.

耳為江瀆。目為河瀆。口為淮瀆。鼻為濟瀆。四瀆要深遠成就，而涯岸不走，則財穀有成，財物不耗多蓄積。耳為江瀆，竅要闊而深，有重城之副，緊則聰明，家業不破。目為河瀆，深為壽，小長則貴，光則聰明，淺則短命，昏濁多滯，圓則多夭，不大不小，貴。口為淮瀆，要方闊，而唇吻相覆載，上薄則不覆。下薄則不載，不覆不載則無壽，無晚幅。不覆則家必覆。鼻為濟瀆，要豐隆光圓，不破不露，則家必富。

The assignment of the four great rivers on the face is: the ears correspond to the river of Jiang, the eyes to the river of He, the mouth to the river of Huai, and the nose to the river of Ji. The four rivers should be deep and extensive, achieving their purpose, while the banks (the edges of the orifices) should be able to contain and prevent dispersion, so that wealth and grain can be accumulated and not wasted. The ears, corresponding to the river of Jiang, should be broad and deep, with the outer ear and earlobe resembling a series of walls for protection; a compact contour indicates intelligence and a stable family fortune. The eyes, corresponding to the river of He, should have deep eye sockets indicating longevity, long and slender eyes indicating nobility, and bright eyes indicating intelligence; shallow eyes indicate a short life, dull eyes indicate obstacles, round eyes indicate early death, and eyes of moderate size indicate nobility. The mouth, corresponding to the river of Huai, should be square and wide, with the upper and lower lips properly covering and supporting each other; if the upper lip is thin, it cannot cover, and if the lower lip is thin, it cannot support; if neither covers nor supports, there will be no longevity and no fortune in old age (the original text says '晚幅', which should be '晚福'). If the upper lip cannot cover, the family fortune will certainly be ruined. The nose, corresponding to the river of Ji, should be full, round, and smooth, without damage or holes, indicating a wealthy household.

五星：金、木、水、火、土也。六耀者：太陽、太陰、月孛、羅喉、計都、紫氣。火星須得方，方者有金章。（額也） 紫氣須得圓，圓者有高官。（印堂） 土星須要厚，厚者得長壽。（鼻也） 木星須要朝，五福並相饒。（右耳） 金星須要白，官位終須獲。（左耳） 羅喉須要長，長者食天倉。（左眉） 計都須要齊，齊者有妻兒。（右眉） 月孛須要直、直者得衣食。（山根） 太陰須要黑，黑者有官職。（右眼） 太陽須要光，光者福祿強。（左眼） 水星須要紅，紅者作三公。（口也）

The physiognomists also match the eleven parts of the face with the "Five Stars" and "Six Luminaries." The Five Stars are Venus, Jupiter, Mercury, Mars, and Saturn; the Six Luminaries are the Sun, the Moon, the Moon孛, Rahu, Ketu, and Purple Qi. Each has its corresponding facial feature and requirements: Mars corresponds to the forehead, which should be square, and a square forehead indicates the ability to attain a golden seal and purple robe; Purple Qi corresponds to the forehead's center, which should be round, and a round center indicates the ability to hold high office; Saturn corresponds to the nose, which should be thick and solid, and a thick and solid nose indicates long life; Jupiter corresponds to the right ear, which should face forward, and an ear facing forward brings all five blessings; Venus corresponds to the left ear, which should be white, and a white ear indicates eventual official rank; Rahu corresponds to the left eyebrow, which should be long, and a long eyebrow indicates receiving salary from the Heavenly Granary; Ketu corresponds to the right eyebrow, which should be neat, and a neat eyebrow indicates having a wife and children; Moon孛 corresponds to the mountain root, which should be straight, and a straight mountain root indicates no lack of food or clothing; the Moon corresponds to the right eye, which should have clear black pupils, and clear black pupils indicate holding an official position; the Sun corresponds to the left eye, which should have bright spirit, and bright spirit indicates strong fortune and honor; Mercury corresponds to the mouth, which should be red and plump, and a red and plump mouth indicates the ability to hold the position of the Three Excellencies.

金木星是耳，貴要輪廓分明，其位紅白色不均，大小如門闊，生得端正不反，不尖不小，一般更是高過眉眼，白色如銀樣大好，其人當生，得金木二星照命，發祿定早。若反側窄，或大或小，為陷了金木二星，其人損田宅，破財帛，無學識也。

The stars Venus and Jupiter are likened to the left and right ears. It is important for their contours to be clear and distinct. If the color of these ears is uneven, red and white not harmonized, or if the ears are of unequal size like a door that is not properly proportioned, it is considered unfavorable. The ears should be properly shaped, neither outwardly curved nor pointed or too small. They should be level with each other and even higher than the eyebrows, with a white color resembling silver. Such a person is born under the auspicious influence of the stars Venus and Jupiter, and will certainly achieve success and prosperity early in life. If the ears are outwardly curved, crooked, narrow, or of unequal size, it indicates that the stars Venus and Jupiter are obstructed. Such a person will suffer losses in property and wealth, and lack knowledge and learning.

詩曰：金木成雙廓有輪，風門容指主聰明，端聳直朝羅計上，富貴榮華日日新。左金耳也。金本開花一世貧，輪翻廓反有艱辛。於中若有為官者，終是區區不出塵。右木耳也。水星是口，名為內學堂，須要唇紅闊四角，人中深，口齒端正，有文章為官食祿。若唇齒粗，口角垂，黃色主貧賤。

The poem says: When the stars of metal and wood appear in pairs, the earlobe is complete, and the ear hole (wind gate) can accommodate a finger, indicating intelligence. If both ears are upright and high, facing upward and corresponding with the two eyebrows (Rohini and计都), then one will achieve wealth and honor day by day — this refers to the left ear representing the star of metal. Conversely, if the ear resembles a golden flower spreading outward, one will be poor all their life; if the earlobe is rolled back and the ear is inverted, one will face hardship throughout their life. Even if someone holds an official position, they will remain confined and lowly, never rising to prominence — this refers to the right ear representing the star of wood. The star of water is the mouth, also called the "inner academy." It should have red lips, a square and broad mouth with distinct corners, a deep philtrum, and a proper mouth and teeth. Such a person will have literary talent and can attain official rank andofficial stipend. If the lips are thick and the teeth coarse, with the corners of the mouth drooping, and the lips are yellow, it indicates poverty and low status.

詩曰：口含四字似硃紅，兩角生稜向上宮，定是文章聰俊士，少年及第作王公。水星略綽兩頭垂，尖薄無稜是乞兒，若是偏將居左右，是非奸詐愛便宜。口也。火星是額，凡額廣闊，髮際深者，有祿位衣食，及子息四五人，其人有藝學，父母尊貴，當生命宮，得火星之力，入命有田宅，壽九十九。如尖陋有多紋理者，是陷了火星，乃不貴，無子息一二人，至老不得力，衣食平常，又不得兄弟力，主貧，無大壽，損妻破財。

The poem says: The mouth is square, like the character 「four」, with red lips like cinnabar, and two corners rising upward with sharp edges; such a person is certainly intelligent and talented in literature, achieving success in the imperial examinations at a young age and eventually reaching the rank of a prince or noble. Conversely, if the mouth is wide and the corners droop downward, with a thin lip and no sharp edges, it is the appearance of a beggar. If the mouth is slanted to the left or right, it indicates a nature prone to disputes, deceit, and taking advantage of others. All these descriptions refer to the mouth. The fire star corresponds to the forehead: if the forehead is broad and the hairline is high and deep, the person will have official rank and sufficient food and clothing, with four or five children. They will possess skills and knowledge, and their parents will be respected. Those born with the fire star in their destiny will have land and property, and live to be ninety-nine years old. However, if the forehead is narrow and unattractive with many wrinkles, it indicates being afflicted by the fire star, leading to lack of status, only one or no children, and old age without the support of children. Their livelihood will be ordinary, they will not receive help from brothers, and they will be poor, with a short lifespan, and also suffer from marital and financial losses.

詩曰：火星宮分闊方平，潤澤無紋氣色新，骨聳三條川字樣，少年及第作公卿。火星尖狹是常流，紋亂縱橫主配囚，赤脈兩條侵日月，刀兵赴法死他州。額也。土星是鼻，須要準頭豐厚，兩孔不露，年上壽上平滿直，端聳不偏，其人當不陷了土星，入命並滿三分，主有福祿壽。如中嶽土星不正，準頭尖露，更準頭高，其人陷了中嶽土星，主貧賤，少家業，主心性不直。

The poem says: The area of the forehead corresponding to the planet Mars should be broad, square, level, and full, moist and smooth without any markings, with a fresh and clear complexion; if there are three ridges on the forehead rising like the character "川" (which means "river"), then the person will achieve success at a young age and attain high official rank. Conversely, a narrow forehead indicates an ordinary person; a forehead with chaotic markings suggests a tendency towards imprisonment; if two red blood vessels enter the corners near the eyes, it indicates death by weapons or legal punishment, or dying away from home—these all refer to the forehead. The planet Saturn corresponds to the nose: the nose should be full and thick, with both nostrils not exposed, the area above the nose and the area of longevity should be level and straight, upright and high without tilting; such a person does not have Saturn's influence, and their fate is full with three parts, indicating fortune, official rank, and longevity. If the central mountain (representing Saturn) is not upright, the nose is sharp and the nostrils are exposed, or the nose is isolated and high without support, then Saturn's influence is present, leading to poverty and a thin family fortune, and an unstraightforward character.

詩曰：土宿端圓似截筒，灶門孔大即三公，蘭臺廷尉來相應，必主聲名達聖聰，土宿歪斜受苦辛，準頭尖薄主孤貧，傍觀勾曲如鷹咀，心裡奸謀必害人。鼻也。紫氣星印堂下，是印堂分明，無直紋圓如珠，主人必貴。白色如銀樣，主大富貴。黃者有衣食。如窄不平勻，有隱紋者，不吉，子息二三人，不得力，無厚祿，損田宅。

The poem says: The nose, represented by the "earth host" (土宿), should be straight and round, like a cut bamboo tube; if the nostrils, represented as the "stove door," are large but not drooping outward, one may attain high official rank; if the two wings of the nose, represented as the "lan platform" and "court official," correspond properly, one's reputation will surely reach the Son of Heaven. Conversely, if the "earth host" is crooked, one's life will be full of hardship; if the tip of the nose is thin and sharp, one will suffer from loneliness and poverty; if viewed from the side, the nose bridge curves like an eagle's beak, indicating a hidden scheme in the heart, which will surely harm others. All these descriptions refer to the nose. The Purple Star (紫气星) appears in the area below the "seal hall" (印堂): if the seal hall is clearly formed, without vertical lines and smooth as a pearl, the person will surely be of high status; if the color is white like silver, it indicates great wealth and honor; if the color is yellow, there will be sufficient food and clothing. However, if the seal hall is narrow, uneven, and has faint dark lines, it is not auspicious: the person will not have help from children or grandchildren, lack substantial official rank, and also lose property and land.

詩曰：紫氣宮中闊又圓，拱朝帝主是英賢。蘭臺廷尉來相應，末主官榮盛有錢。紫氣宮中窄又尖，小短無腮更少男。自小為人無實學，衣食瀟條更沒添。印堂。太陰太陽，是眼，要黑白分明，長細雙分入鬢者，黑睛多，白睛少，光彩者，其人當生得陰陽二星照命，作事俱順，骨肉俱貴。如黑少白多，黃赤色，其人陷了二星，損父母害妻子，破田宅多災短命。

The poem says: The purple qi palace (the area between the eyebrows) is broad and full, with ministers and virtuous men surrounding it facing the imperial throne; if the LanTai and TingWei (the two sides of the nose) correspond well, then in old age, official fortune will be prosperous and wealth abundant. Conversely, if the purple qi palace is narrow and pointed, the person is short, with no meat on the cheekbones, and few sons; such a person lacks real talent from a young age, and has a poor and unchanging life; all these are talking about the purple qi palace. TaiYin and TaiYang are the two eyes: they should be clear and distinct, with long and separated eyes, the eye tails reaching the hair; the black part of the eye should be more, the white part less, and bright; such a person is born under the illumination of the Yin and Yang stars, and everything goes smoothly, and relatives are also prosperous. If the black part is less and the white part is more, and the eyes have a yellow or red tinge, then the Yin and Yang stars are trapped, leading to loss of parents, harm to wife, destruction of property, many misfortunes, and a short life.

詩曰：日月分明是太陽，精神光彩一般強。（太陽）為官不拜當朝相，也合高遷作侍郎。（左眼）日月斜窺赤貫瞳，更嫌孤露又無神。（太陰）陰陽枯暗因刀死，莫待長年主惡終。（右眼）月字星是山根，從印堂直下分破者，其人當遭月孛照命。陷了山根，主子孫不吉，定多災厄，修讀無成，破產，刑妻害子息。

The poem says: If both eyes are as clear and bright as the sun and moon, it indicates the Sun Star, with strong vitality and brilliance (this note refers to the Sun); such a person, even if they cannot become a prime minister in the current dynasty, will certainly rise high to become a deputy minister (this note refers to the left eye). Conversely, if both eyes are slanting and sly, with red veins passing through the pupils, and the eyes appear dull and lifeless (this note refers to the Moon Star); if the eyes are pale, thin, and dark, it indicates death by weapons, not waiting until old age, and ultimately a bad end (this note refers to the right eye). The Moon孛Star is located at the mountain root (the original text says 'moon character' but should be 'moon孛'); if there is a line from the forehead straight down that cuts through the mountain root, this person is affected by the Moon孛Star. If the mountain root is depressed, it indicates misfortune in descendants, many calamities and misfortunes, difficulty in academic achievement, financial ruin, and harm to wife and children.

詩曰： 月孛宜高不宜低，瑩然光彩似琉璃。為官必定忠臣相，末主高官有好妻。月孛宮中狹又尖，家財早破事相煎。為官豈得榮高祿，孛位當生困歲年。山根羅計星是眉，二星粗黑，過目入鬢際者，此衣祿之相，子息父母皆貴，親眷亦責。此二星入命。如眉相連橫赤色更短，主骨肉子息多犯惡死。

The poem says: The Moon孛 (mountain root) should be high, not low, and should be bright, smooth, and lustrous, like glass; such a person will surely be a loyal official, and in his old age will hold a high position and have a virtuous wife. Conversely, if the Moon孛 area is narrow and sharp, the family will suffer financial ruin early on, and everything will be troubled; how can one attain honor and generous salary in officialdom? If the Moon孛 is not well formed, one will face difficulties in the same year—this refers to the mountain root. The two stars Luo Hui and Ji Du are the eyebrows: if these two stars are thick and black, extending past the eyes and into the hairline, they indicate a person with good fortune, with sons and daughters and parents of high status, and relatives who are respected. (The original text says "also blame" but should be "also noble") This is when the two stars enter the destiny. If the eyebrows are connected, grow horizontally, are red in color, and short, it indicates that there will be many sudden deaths among family members and children.

詩曰：羅計星君秀且長，分明貼肉應三陽。（左羅）不惟此貌居官職，恩義彰名播遠方。羅喉稀疏骨聳高，為人性急愛兇豪。（眉毛）奸邪狀似垂楊柳，兄弟同胞有旋毛。（右計）

The poem says: The two stars Luo Hou and Ji Du are born clear and slender, with distinct eyebrows close to the skin, corresponding to the position of the three yang below the eyes (this note refers to the left eyebrow as Luo Hou); such people not only attain official positions due to this appearance, but also demonstrate virtue and righteousness, with their fame spreading far and wide. Conversely, those with sparse Luo Hou (left eyebrow) and high eyebrow bones are impetuous in nature, fond of displaying aggression; those with eyebrows that are sinister and drooping like willow branches will have their brothers with spiral hair patterns, leading to discord between them (this note refers to the right eyebrow as Ji Du).

六府者，兩輔骨、兩顴骨、兩頤骨，欲其充實相輔，不欲支離孤露。《靈臺秘訣》云：上二府自輔角至天倉，中二府自命門至虎耳，下二府自腮骨至地閣。六府充直，無缺陷瘢痕者，主財旺。天倉峻起多財祿，地閣方停萬頃田，缺者不合。

The so-called "six organs" refer to three pairs of bones on the face that support each other: the first pair is the two cheekbones on the sides of the forehead, the second pair is the two cheekbones, and the third pair is the two jawbones. These six areas should be full and solid, supporting each other, not fragmented or exposed. The "LingTai Secret Manual" states: the upper two organs run from the cheekbones to the Heavenly Granary, the middle two organs run from the命门 (a point in front of the ears) to the虎耳 (below the ears), and the lower two organs run from the jawbones to the地阁 (the lower part of the face). If the six organs are full and straight without any defects or scars, it indicates wealth. A high and prominent Heavenly Granary suggests abundant wealth, while a square and full地阁 indicates vast farmland. If any of these areas are lacking, it is considered不合格 (unqualified).

三才者：額為天，欲闊而圓，名曰有天者貴。鼻為人，欲旺而齊，名曰有人者壽。頦為地，欲方而闊，名曰有地者富。三停者：髮際至印堂為上輔，是初主。自山根至準頭為中輔，是中主。自人中至地閣為下輔，是末主。

The concept of "San Cai" refers to dividing the face into three parts corresponding to Heaven, Earth, and Humanity: the forehead represents Heaven, should be broad and full, called "having Heaven," indicating nobility; the nose represents Humanity, should be strong and well-proportioned, called "having Humanity," indicating longevity; the lower jaw represents Earth, should be square and wide, called "having Earth," indicating wealth. The concept of "San Ting" refers to dividing the face vertically into three parts and associating them with different periods of life: from the hairline to the forehead is called "Shang Fu," governing early years, or the initial period; from the root of the nose to the tip of the nose is called "Zhong Fu," governing middle years, or the middle period; from the philtrum to the lower jaw is called "Xia Fu," governing later years, or the final period.

自髮際至眉為上停，眉至準頭為中停，準頭至地閣為下停。訣曰：上停長，老吉昌，中停長，近君王，下停長，少吉祥。三停平等，富貴榮顯。三停不均，孤夭貧賤。詩曰：面上三停仔細看，額高須得耳門寬。學堂三部奚堪足，空有文章恐不官，鼻樑隆起如懸膽，促者中年壽不長。地閣滿來田地盛，天廷平闊子孫昌。

Another method of division is: from the hairline to the eyebrows is called the upper stop, from the eyebrows to the tip of the nose is the middle stop, and from the tip of the nose to the lower part of the chin is the lower stop. The mnemonic says: those with a long upper stop will have good fortune and prosperity in old age; those with a long middle stop can be close to the king; those with a long lower stop, on the contrary, will have little good fortune. If all three stops are of equal length, one will be wealthy, honored, and prosperous; if they are uneven, one may suffer from loneliness, a short life, and poverty. The poem says: pay close attention to the three stops on the face; a high forehead is good, but also requires wide ear gates; if the three parts of the face are not full, even with knowledge and learning, one may not be able to become an official. A nose that is prominent like a hanging bean is good; a short and cramped nose indicates a short lifespan in middle age. A full lower part of the chin signifies prosperity in farming; a broad upper part of the face indicates a flourishing lineage.

相三主。額尖初主災，鼻歪中主逃。欲知晚景事，地閣喜方高。論三柱。論三柱：頭為壽柱，鼻為樑柱，足為棟柱。

Looking at the three main parts refers to dividing a person's life into three stages: early, middle, and late, each governed by a specific body part. A sharp and narrow forehead indicates misfortune in early years; a crooked nose suggests difficulties and wandering in middle age; to know about the later years, look at the chin, which should be square and high. As for the three pillars, the head is the 'life pillar' governing longevity, the nose is the 'beam pillar' governing success or failure in middle age, and the feet are the 'main pillar' governing a solid foundation. If any of the three pillars is not properly aligned, the whole body will be unstable.

身分三停，頭為上停，人矮小而頭大長者，有上梢無下梢；身長大而頭短小者，一生貧賤。自肩至腰，為中停，要相稱，短而無壽，長則貧。腰軟而坐俱動者，無力而無壽。自腰至足為下停，要與上停齊而不欲長，長則多病。若上中下三停，長大短小不齊者，此人無壽，一身三停相稱為美。

The body is divided into three parts: the head is the upper part. If a person is short and has a large, long head, with the front part prominent but lacking the back part, they will have good fortune in their early years but decline in their later years. If a person is tall and has a short head, they will live a life of poverty. From the shoulders to the waist is the middle part, which should be in harmony with the upper and lower parts. A short middle part indicates a short lifespan, while a long middle part suggests poverty. If the waist is weak and lacks strength, so that when sitting down the upper body sways, it indicates insufficient energy and a shorter lifespan. From the waist to the feet is the lower part, which should be in proportion to the upper part in length and not too long; if it is too long, the person will be prone to illness. If the upper, middle, and lower parts are uneven in length and size, the person lacks longevity. When the three parts of the body are in harmony and proportion, it is considered a good appearance.

上停豐秀厚而長，此是平生大吉昌，若是下停長且薄，似此貧窮走四方。身上三停頭足腰，看他長短要均調，上長下短公侯相，長短無差福不饒。

The rhyme says: if the upper part (head) is full, plump, moist, and long, it is a sign of great fortune and prosperity in life; but if the lower part (below the waist) is long and thin, such a person will be poor and have to travel far. The three parts of the body refer to the head, waist, and feet. One should check whether their lengths are evenly balanced. If the upper part is long and the lower part is short, it indicates the appearance of a prince or marquis; if the lengths of the three parts are perfectly balanced, one will not lack in fortune.

中停長者人多貴，背聳三山足寶珍，萬一腳長身又短，區區浪走一凡民。又云：下長上短賤人體，形貌乾枯骨又粗，若見眼圓如竹葉。中年裡面產田無。上停短，下停長，終日區區促壽疆。上停長，下停短，衣食自然倉廩滿。三停俱短無虧陷，五嶽端嚴富貴全，上下兩停兼短促，一生終是受□。

Those with a long middle section (from shoulder to waist) often indicate a noble and distinguished destiny. If their back has three prominent peaks of flesh, they will have abundant wealth. However, if their legs are long while their body is short, they are merely ordinary commoners who toil endlessly. It is also said that those with a long lower body and a short upper body have a lowly constitution, appearing dry and with coarse bones. If their eyes are round like bamboo leaves, they will lose their family's land by middle age. Those with a short upper section and a long lower section will be constantly confined and laborious, thus shortening their lifespan. Conversely, those with a long upper section and a short lower section will naturally have sufficient food and clothing, and their granaries will be full. Even if all three sections are short but not sunken, and the five mountains are properly aligned and upright, they will still achieve both wealth and status. If both the upper and lower sections are short, they will suffer throughout their lives (the original text here is missing some characters).

詩曰：木瘦金方水主肥，土形敦厚背如龜，上尖下闊名為火，五樣人形仔細推。木色青兮火色紅，土黃水黑是真容，只有金形是帶白，五般顏色不相同。青主憂兮白主喪，黑主重病及官方，若還進職並添喜，看取所黃滿面光。

The poem says: people with the shape of wood are thin, those with the shape of metal are square, those with the shape of water are fat, those with the shape of earth are thickset with a hump on their back like a tortoise, and those with the shape of fire have a narrow top and wide bottom. These five body shapes should be carefully examined. Then there is the matching of colors: people with the shape of wood have a bluish skin tone, those with the shape of fire have a reddish tone, those with the shape of earth have a yellowish tone, those with the shape of water have a blackish tone, and those with the shape of metal have a whitish tone. These five colors can also be used to observe auspiciousness or misfortune: a bluish tint on the face indicates worry, a whitish tint indicates mourning, a blackish tint indicates serious illness or legal trouble; if one wants to see promotion or good fortune, one should look for a full, bright yellow glow on the face.

夫人之受精於水，稟氣於火，而為人。精合而後神生，神生而後形全，是知全於外者，有金木水火土之相，有飛禽走獸之相。金不嫌方，木不嫌瘦，水不嫌肥，火不嫌尖，土不嫌濁。似金得金，剛毅深。似木得木，貲財足。似水得水，文學貴。似火得火，見機果。似土得土，厚匱庫。故豐厚嚴謹者，不富即貴。淺薄輕燥者，不貧則夭。如女子之氣，欲其和媚，相貌欲其嚴整，若此者不富則貴也。

Human beings are conceived from water and receive the vital energy from fire: the essence first gathers, then the spirit arises; when the spirit arises, the form becomes complete. Therefore, what is manifested externally includes either the appearances of the five phases of metal, wood, water, fire, and earth, or the appearances of flying creatures and beasts. Each of these five forms has its own inherent nature and should not be despised: the form of metal does not need to be square, the form of wood does not need to be thin, the form of water does not need to be fat, the form of fire does not need to be sharp, and the form of earth does not need to be turbid. If the form resembles metal and truly possesses the energy of metal, it shows strength and depth; if the form resembles wood and truly possesses the energy of wood, it indicates wealth and abundance; if the form resembles water and truly possesses the energy of water, it signifies achieving status through scholarship and literary talent; if the form resembles fire and truly possesses the energy of fire, it shows quick decision-making and adaptability; if the form resembles earth and truly possesses the energy of earth, it indicates a plentiful store of resources. Therefore, those with a robust physique and dignified manner are either wealthy or noble; those with a frail physique and restless behavior are either poor or short-lived. As for women, their demeanor should be gentle and graceful, and their appearance should be dignified and composed; those who possess such characteristics are also either wealthy or noble.

人秉陰陽之氣，肖天地之形，受五行之資，為萬物之靈者也。故頭象天，足象地，眼象日月，聲音象雷霆，血脈象江河，骨節象金石，鼻額象山嶽，毫髮象草木。天欲高遠，地欲方厚，日月欲光明，雷霍欲震響，江河欲潤，金石欲堅，山嶽欲峻，草木欲秀，此皆大概也，然郭林宗有觀人八法，是也。

Human beings receive the energies of yin and yang, imitate the forms of heaven and earth, and are nourished by the Five Phases, thus becoming the most intelligent of all things. Therefore, the head is modeled after heaven, the feet after earth, the two eyes after the sun and moon, the voice after thunder, the blood vessels after rivers and streams, the bones and joints after metal and stone, the nose and forehead after mountains, and the hair and beard after grass and trees. Thus, the head (heaven) should be high and distant, the feet (earth) should be square and thick, the eyes (sun and moon) should be bright, the voice (thunder) should be resounding, the blood vessels (rivers and streams) should be moist, the bones and joints (metal and stone) should be firm, the nose and forehead (mountains) should be lofty, and the hair and beard (grass and trees) should be neat and elegant. The above are general principles. As for the details, Guo Tai has another "Eight Methods of Observing People" which may be referred to.

夫形以養血，血以養氣，氣以養神，故形全則血全，血全則氣全，氣全則神全。是知形能養神，托氣而安也。氣不安，則神暴而不安，能安其神，其惟君子乎。寤則神遊於眼，寐則神處於心，是形出處於神，而為形之表，猶日月之光，外照萬物，而其神固在日月之內也。眼明則神清，眼昏則神濁。清則貴，濁則賤。清則寤多而寐少，濁則寤少而寐多。能推其寤者，可以知其貴賤也。

The physical form nourishes the blood, the blood nourishes the qi, and the qi nourishes the spirit; therefore, if the form is complete, the blood is complete; if the blood is complete, the qi is complete; if the qi is complete, the spirit is complete. Thus, the form can nourish the spirit, but the spirit needs to rely on the qi to be stable. If the qi is restless, the spirit becomes agitated and unsettled. Those who can calm their spirit are probably the virtuous ones. When a person is awake, the spirit dwells in the eyes; when asleep, it resides in the heart. The spirit emerges from the body and becomes its external manifestation, just as the light of the sun and moon illuminates all things, yet the source of the light remains within the sun and moon. Therefore, a clear eye indicates a clear spirit, while a dim eye indicates a turbid spirit. A clear spirit is associated with nobility, while a turbid spirit is associated with lowliness. A person with a clear spirit is awake more and sleeps less, while a person with a turbid spirit is awake less and sleeps more. By observing how much a person sleeps and is awake, one can discern their status of nobility or lowliness.

夫夢之境界，蓋神遊於心，而其所遊之遠，亦不出五臟六腑之間，與夫耳目視聽之門也。其所遊之界，與所見之事，或相感而成，或遇事而至，亦吾身之所有也。夢中所見之事，乃吾身中，非出吾身之外也。白眼撣師說：夢有五境：一曰靈境；二曰寶境；三曰過去境；四曰見在境；五曰未來境。神燥夢生，神靜則境滅。

As for the realm of dreaming, it is the spirit moving within the heart; no matter how far it wanders, it cannot escape the five internal organs and the senses such as ears and eyes. The realm of dream wandering and the things seen in dreams may arise from inner and outer correspondences, or from encountering certain events. In reality, they are all things originally present within one's own body. What is seen in dreams is all within one's own body, not coming from outside. Master Baiyan said: dreams have five realms, the first being the spiritual realm, the second the treasure realm, the third the past realm, the fourth the present realm, and the fifth the future realm. When the spirit becomes agitated, dreams arise; when the spirit becomes calm, the realm disappears (the original text says 'danshi' which should be 'chanshi').

夫望其形，或灑然而清，或朗然而明，或凝然而重，然由神發於內而見於表也。神清而和，徹明而秀者，富貴之相也。昏而柔弱，濁而結者，貧薄之相也。實而靜者其神安，虛而急者其神燥。

Looking at a person's appearance from afar, some appear carefree and clear, others open and bright, and others solemn and steady—these are all manifestations of the spirit emanating from within and appearing on the outside. A clear and peaceful spirit, transparent and bright with a refined appearance, indicates a fortunate and wealthy destiny; a dim and weak spirit, murky and stagnant, indicates a poor and meager destiny. A spirit that is full and calm indicates a stable spirit; a spirit that is empty and restless indicates a turbulent spirit.

藏不晦，藏者不露也。晦者無神也。安不愚，安者不搖動也，愚者不變通也。發不露，發者發揚也，露者輕跳也。清不枯，清者神逼人也，枯者神而死也。和不弱，和者可親也，弱者可狎也。怒不爭，怒者正氣也，爭者戾氣也。剛不孤。剛者可敬也，孤者可惡也。

The so-called physiognomy attributed to Bodhidharma outlines seven key principles, each consisting of a positive and negative aspect, differing by a narrow margin: first, "hidden but not obscure"—hidden means the spirit is reserved and not revealed, while obscure means there is no spirit at all. Second, "calm but not foolish"—calm means the spirit is steady and unmoved, while foolish means dull and unadaptable. Third, "bright but not exposed"—bright means the spirit shines forth, while exposed means superficial and restless. Fourth, "clear but not dry"—clear means the spirit's light is intense, while dry means the spirit is lifeless. Fifth, "harmonious but not weak"—harmonious means one is approachable, while weak means one is easily looked down upon. Sixth, "angry but not quarrelsome"—angry means righteous anger, while quarrelsome means fierce and aggressive. Seventh, "strong but not isolated"—strong means one commands respect, while isolated means one is disliked.

詩曰：神居形內不可見，氣以養神為命根，氣壯血和則安固，血枯氣散神光奔。英標清秀心神爽，氣血和調神不昏。神之清濁為形表，能定貴賤最堪論。

The poem says: The spirit resides within the body, but the physical eye cannot see it; qi is used to nourish the spirit, and it is the fundamental essence of life and death. When qi is strong and blood is harmonious, the spirit remains stable and firm; but when blood is dried up and qi disperses, the spirit's light dissipates and scatters. Those with clear and refined appearance have a bright and lucid mind, while those with harmonious blood and qi have clear consciousness. The clarity or turbidity of the spirit is an external manifestation of the body, and by observing it, one can judge a person's status and worth, which is most worth investigating.

夫石蘊玉而山輝，沙懷金而川楣，此至精之實，見乎色而發於形也。夫形者質也，氣所以充乎質，質因氣而宏。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。則於德為有容，於量為有度，乃重厚有福之人也。

A jade hidden in a stone brings light to the whole mountain; gold buried in sand makes the whole river graceful. This is because the finest essence is contained within, thus manifesting in appearance and revealing itself through form. Form represents the substance, while qi fills and supports this substance. The substance becomes grand through qi. When the spirit is complete, the qi is broad and open; when the spirit is tranquil, the qi is calm. Neither gain nor loss can disturb his qi, nor can joy or anger disrupt his spirit. Such a person has great virtue and a measured capacity, truly being a man of sincerity who brings good fortune.

形猶材，有杞梓 荊棘之異，神猶士，所以治材用其器，聲猶器，聽其聲，然後知其器之美惡；氣猶馬，馳之以道善惡之境。君子則善養其材，善御其德，又善治其器，善御其馬。小人反是。

Form is like wood, which may be of fine quality like qimi and zizi or of inferior quality like jingji; the spirit is like a craftsman, used to process the wood and create objects; sound is like the object itself, and by listening to its sound, one can judge the quality of the object; qi is like a horse, and people ride it toward good or evil. A gentleman is good at cultivating his own material, good at controlling his own virtue, and good at maintaining his own tools and controlling his horse; a petty person is exactly the opposite.

其氣寬可以容物，和可以接物，清可以表物，正可以理物。不寬則隘，不和則戾，不剛則懦，不清則濁，不正則偏。視其氣之淺深，察其色之燥靜，則君子小人辨矣。氣表而舒，和而不暴，為福壽之人。急促不均，暴然見乎色者，為下賤之人也。

When one's qi is broad and generous, it can accommodate things. When it is peaceful and harmonious, it can receive things. When it is clear and bright, it can lead things. When it is upright and correct, it can manage things. Conversely, if it is not broad, it becomes narrow; if not harmonious, it becomes fierce and cruel; if not strong, it becomes timid; if not clear, it becomes turbid; if not upright, it becomes crooked. By observing the depth of one's qi and the agitation or calmness of one's complexion, one can distinguish between the virtuous and the petty. Those whose qi is evident on the outside and calm, peaceful, and not fierce are people who are blessed and long-lived. Those whose qi is hurried and uneven, with fierce and cruel expressions on their faces, are people of low status.

醫經以一呼一吸為一息，凡人一晝夜計一萬三干五百息，今觀人之呼吸，疾徐不同，或急者十息，遲者尚未七八。而老肥者大疾，勿其者差遲，故恐古人之言，猶未盡理。夫氣呼吸發乎顏表，而為吉凶之兆，其散如毛髮，其聚如黍米。望之有形，按之無跡，苟不精意以觀之，則禍福無憑也。

Medical texts count one inhalation and one exhalation as one "xí" (breath), stating that a person has 13,500 breaths in a day and night. However, when observing breathing today, the speed varies: someone who breathes ten times quickly may have less than seven or eight breaths in the same time for a slower person; fat elderly people tend to breathe more rapidly, while others breathe more slowly. Therefore, it is likely that the ancients' statement did not fully explain the matter. The qi (vital energy) is revealed on the face through breathing, serving as a sign of good or bad fortune: when it spreads out, it is as fine as hair; when it gathers, it is as small as a grain of millet. From afar, it seems to have form, but when touched, it leaves no trace. Without careful and attentive observation, one cannot determine fortune or misfortune.

氣出入無聲，耳不自察，或臥而不喘者，為之龜息氣象也。呼吸氣盈而身動，主死之兆也。孟子不顧萬鍾之祿，能養氣者也，爭可欲之利，悻悻然戾其色而暴其氣者，亦何以論哉。

The movement of qi has no sound, not even noticeable to one's own ears, or when lying down asleep without any sign of breathing; this is called the 'tortoise breath' image, which signifies longevity. Conversely, when breathing with qi filling the chest and abdomen, causing the body to rise and fall, it is a sign of impending death. Mencius was able to remain unmoved by the generous salary of a thousand measures of grain, demonstrating his skill in cultivating qi. As for those who fight over small gains, become angry, change their faces, and vent their fierce qi outward, what is there left to say about them?

詩曰：氣乃形之本，察之見賢愚，小人多急躁，君子則寬舒。暴戾災相及，深沉福有餘，誰知公輔量，虛受若重淵。柳莊曰：從髮際至承漿左右，氣止一百二十五部，若言黑子皆為助相，視其骨氣美者為妙也。

The poem says: Qi is the fundamental essence of form, and by observing it one can discern virtue and ignorance. The petty person is often impetuous, while the gentleman is calm and composed; the cruel person is followed by calamity, while the profound person has abundant blessings. Who can recognize the capacity of ministers and high officials? It lies in their ability to be humble and receptive, their depth like layers of a deep abyss. Yuan Liu Zhuang said: From the hairline to the Chengjiang point, including both sides, there are a total of one hundred and twenty-five places to observe qi. As for black moles, they can also serve as auxiliary signs, but overall, one must look at the beauty of the bone structure to truly appreciate it.

五行散而為萬物，人生萬物之上，聲亦辨其五音。故木音嘹亮高暢，激越而和。火音焦烈燥怒，如火烈之聲。金音和而不戾，潤而不枯，如調簧奏曲，玉磬流音。水音圓而清，急而暢，感條達之間也。與形相養相生者吉，與形相剋相犯者凶。

The Five Phases spread out and generate all things. Humans dwell among these things, so human voices can also be classified according to the five tones. The tone of wood is bright and resonant, high and smooth, vigorous yet harmonious. The tone of fire is restless and fierce, dry and angry, like the sound of burning flames. The tone of metal is harmonious and orderly, moist and not dry, like the sound of reed pipes and jade chimes. The tone of water is smooth and clear, quick and unobstructed, feeling open and free. Listening to sound should be matched with the body's form: when sound and form nourish and generate each other, it indicates good fortune; when they control and conflict with each other, it indicates misfortune. For example, a person with the form of metal who has the sound of metal is auspicious, but a person with the form of wood who has the sound of metal, which controls wood, is inauspicious.

夫人之有聲，如鐘鼓之響，器大則聲宏，器小則聲短，神清則氣和，氣和則聲潤，深而圓暢也。神濁則氣促，氣促則聲焦急而輕嘶也。故貴人之聲，多出於丹田之中，與聲氣相通，混然而外達。丹田者，聲之根也。舌端者，聲之表也。夫根深則表重，根淺則表輕，是如聲發於根而見於表也。

A person's voice is like the sound of a bell or drum: a large vessel produces a loud sound, while a small one produces a short one. A person with a clear spirit has harmonious qi, and harmonious qi produces a smooth and resonant sound, which sounds deep and melodious. A person with a turbid spirit has hurried qi, and hurried qi produces a restless and shrill sound. Therefore, the voice of a nobleman originates from the dantian, connecting with the qi, and is transmitted outward as a unified whole. The dantian is the root of the voice, while the tip of the tongue is its manifestation; a deep root produces a heavy manifestation, while a shallow root produces a light one. This is the principle that sound originates from the root and manifests on the surface.

若夫清而圓，堅而亮，緩而烈，急而和，長而有力，勇而有節，大如洪鐘騰韻，鼉鼓振音，小如玉水流鳴，琴徽奏曲，見其色則□然而後動，與其言久而後應，皆貴人之相也。

As for a voice that is clear and resonant, solid and loud, gentle yet strong, quick yet calm, long and powerful, strong yet measured; when it is loud, it resembles the lingering echo of a great bell or the deep sound of a large drum; when it is soft, it resembles the tinkling of spring water from a jade spring or the melody of a zither; looking at his expression, he is composed and calm before he speaks, and when conversing with others, he listens carefully before responding—these are the characteristics of a nobleman.

小人之言，皆發舌端之上，促急而不達，何則急而嘶，緩而澀，深而滯，淺而澡大，大則散，散則破，或輕重不均，嘹亮無節，或睚毗而暴，繁亂而浮，或如破鑼之響，敗鼓之鳴，又如寒鴉哺雛，鵝雁哽咽，或如病猿求侶，孤雁失群，細如蚯蚓發吟，狂如青鼉夜噪，有如犬之吠，如羊之鳴，皆賤薄之相也。

A small person speaks with their voice coming from the tip of the tongue, speaking quickly and not carrying far. Specifically: when speaking urgently, the voice becomes hoarse; when speaking slowly, it becomes obstructed and rough; when speaking deeply, it becomes blocked; when speaking shallowly, it becomes superficial and large in sound. If the sound is large and scattered, it leads to breaking. Some voices are uneven in tone, though bright and clear, yet lack rhythm and measure. Others are fierce and angry, with a chaotic and scattered sound that is shallow. Some resemble the sound of a broken gong or a broken drum; others are like the feeding cries of a cold crow or the choking cries of geese and swans; or like a sick monkey seeking companionship or a lone goose losing its flock. Thin sounds resemble the low murmur of earthworms, while fierce sounds resemble the loud call of a crocodile at night. There are also sounds like a dog barking or a sheep calling — these are all signs of lowly and shallow speech.

男有女聲單貧賤，女有男聲亦妨害，然身大而聲小者凶，或乾溼而不齊，謂之羅網聲。大小不均，謂之雌雄聲。或先遲而後急，或先急而後遲，或聲未止而氣先絕，或心未舉而色先變，皆賤之相也。夫神定於內，氣和於外，然後可以接物非難，言有先後之敘，而色亦不變也。苟神不安而意不和，則其言失先後之敘，辭色撓矣，此小人之相也。

A man giving birth to a woman's voice indicates loneliness and poverty; a woman giving birth to a man's voice also indicates harm and conflict. A tall body with a weak voice is ominous. A voice that is uneven in dryness and moisture, inconsistent and irregular, is called "Ruanwang sound"; a voice that fluctuates in volume and is uneven in weight is called "Cixiong sound." There are also voices that start slow and then become fast, or start fast and then slow, or voices that end before the words are finished, or expressions that change before the mind has even formed—these are all signs of low status. Generally, when the spirit is calm within and the energy is harmonious without, then dealing with people and things is not difficult: speech has order, and the face remains steady. If the spirit is restless and the mind is unsettled, speech becomes disordered, and both words and expressions become confused—this is the appearance of a petty person.

夫人稟五行之形，則氣聲亦配五行之象也。故土聲深厚，木聲高唱，火聲焦烈，水聲緩急，金聲和潤。又曰：聲輕者斷事無能，聲破者作事無成，聲濁者謀運不發，聲低者鹵鈍無文。清吟如澗中流水者，極貴。發聲溜亮自覺如甕中之響者，主五福全備之人也。

Humans, having received the forms of the Five Phases, have their voices corresponding to the images of the Five Phases. Therefore, the voice of earth is deep and solid, the voice of wood is high and resonant, the voice of fire is fierce and intense, the voice of water is varied between slow and quick, and the voice of metal is harmonious and moist. It is also said that a voice that is light and floating indicates a lack of decisiveness; a voice that is broken and hoarse indicates failure in all endeavors; a voice that is turbid indicates that plans cannot proceed smoothly; and a voice that is low and dull indicates dullness and lack of literary talent. A voice clear and crisp like mountain stream water indicates supreme fortune. A voice that is smooth and loud, sounding as if echoing from within a jar, indicates a person who possesses the five blessings of longevity, wealth, health, moral virtue, and a peaceful death.