Upper Volume

此言腹中之胎。凡男抱母，女背母。或上或下為夭胎，或左或右為壽胎。貴胎動必停，勻自無毒病；賤胎腹內多動，其母常有病。廣鑑先生曰：男胎母氣足，神常清；母胎氣不足，神多亂。平常聲清，懷孕必生福氣之男；平常聲濁，懷孕必生孤苦之子。文曰：唇白多難產，臨盆欲安靜大富。賤者胎亂動，壽者母必安，夭者母多病。壽者母印紅，夭者母唇白，貴者母精光，賤者母神散。

This section discusses the condition of a fetus in the mother's womb. Generally, male fetuses face the mother's body, known as "baomu" (embracing the mother), while female fetuses face away from the mother, known as "beimu" (backing the mother). If the fetus is positioned higher or lower in the womb, it is called "yaotai" (夭胎), indicating the child may not live long. If the fetus is positioned to the left or right, it is called "shoutai" (寿胎), indicating the child will live a long life. A fetus destined for future wealth moves steadily with pauses and a regular rhythm, and the mother experiences fewer illnesses. A fetus destined for a poor and humble life moves restlessly within the womb, causing the mother to often fall ill. Guangjian Master said: women carrying male fetuses have abundant vital energy and often feel mentally clear and refreshed; women carrying female fetuses have insufficient vital energy and often experience mental confusion. Women who usually have clear and bright voices will give birth to sons with good fortune; those with dull and muffled voices will give birth to children who are lonely and without support. The book of physiognomy states: pregnant women with pale lips are likely to have difficult labor; those who remain calm and composed during childbirth will give birth to sons who will become wealthy. A fetus destined for a poor and humble life moves restlessly in the womb; a fetus destined for a long life is carried with stability by the mother; a fetus destined for early death causes the mother to often be ill. If the child is destined to live a long life, the mother's "yintang" (the area between the eyebrows) will be rosy; if the child is destined to die young, the mother's lips will be pale; if the child is destined for wealth and prominence, the mother's eyes will have a bright inner glow; if the child is destined for poverty and low status, the mother's spirit will be scattered and disorganized.

男胎動必勻停，母雙眼下白瑩，準明印潤；女胎眼上青暗，又主難產。

If the fetus is male, the fetal movements are regular with pauses, the area below the mother's eyes called 'wocan' is white, smooth, and moist, the tip of the nose called 'zhun tou' is bright, and the area between the eyebrows called 'yintang' is moist. If the fetus is female, a dark bluish color appears along the upper eyelid of the mother; if this dark bluish color is very strong, it indicates a difficult labor.

印堂紅，主丙丁曰，火旺必生男；準頭黃主戊己曰，土旺必生男；水星口角明，主壬戊曰，水旺必生女；雙顴明主甲乙曰，木旺必生男；侖下庫明主庚辛曰，金旺生女必難產，是男不妨。

This section determines the date of childbirth based on complexion and color. If the "Yintang" between a pregnant woman's eyebrows turns red, red belongs to fire, so she will give birth on a Jia or Yi day (fire days). A baby born when the fire energy is strong will be male. If the "Zhun tou" on her nose turns yellow, yellow belongs to earth, so she will give birth on a Wu or Ji day (earth days). A baby born when the earth energy is strong will be male. The mouth is called "Shui Xing" in physiognomy. If the area around the corners of the mouth is bright, she will give birth on a Ren or Gui day (water days). A baby born when the water energy is strong will be female. If the "Quan Gu" on both sides of the cheeks are bright, she will give birth on a Jia or Yi day (wood days). A baby born when the wood energy is strong will be male. If the "Di Ku" on both sides of the lower jaw are bright, she will give birth on a Geng or Xin day (metal days). If a female is born when the metal energy is strong, she will have difficulty giving birth, but if a male is born, there will be no problem.

凡面上俱暗色不開，還有幾曰，只待何處明方許臨盆急然。一明覆一暗，必死無疑。凡女人臨產之時，看右手心，紅在乾宮貴子，紅在坎宮富子，又好養，在掌心為明堂，紅潤必生福壽之男，若是青色，必產破家之裔，再青暗，未免難產。以前俱論產婦之訣。

If a pregnant woman has a dull complexion and her energy is not bright, it indicates that she still has some time before giving birth. Only when a particular area of her face becomes bright can we determine that she is about to give birth. If her complexion fluctuates between bright and dark, changing repeatedly, it indicates that both mother and child are in danger. When a woman is about to give birth, one should look at the palm of her right hand. If the red color appears at the base of the thumb and above the edge of the palm, in the "Qian Palace," it indicates that she will give birth to a noble son. If the red color appears in the center of the palm, slightly below, in the "Kan Palace," it indicates that she will give birth to a wealthy son, who is easy to raise. If the "Bright Hall" in the center of the palm is red and lustrous, it indicates that she will give birth to a son who is blessed with fortune and longevity. If the palm appears blue, it indicates that the child will be a wasteful heir. If the blue is mixed with darkness, there will be danger during childbirth. All of the above are the oral rules used to observe the signs of a pregnant woman.

凡下地小兒紅黑色為妙，白色主夭。身生白瘼滑如糊，因臨盆房事多，而主生瘡疾多病。有六件好養：1、凡男頭髮齊眉好養（多福利）。2、頭寬好養（大貴）。3、鼻孔出氣、閉口睡好養。4、鼻高、唇紅厚好養。5、眼有神、啼高響者好養。6、陰囊大皺黑而有弦者好養。

When a newborn is born, those with reddish or dark skin are considered the best, while those with pale skin are likely to die young. If the baby is wrapped in a layer of white, sticky membrane resembling paste, it indicates that the parents had excessive sexual activity before giving birth, and such children are prone to sores and are weak and often ill. There are six signs indicating that the child will be easy to raise: first, if a boy's hair grows to the eyebrows, he is easy to raise and has great fortune; second, if his head is broad, he is easy to raise and will achieve great status; third, if he breathes through his nose while sleeping and keeps his mouth closed, he is easy to raise; fourth, if his nose is high and his lips are red and thick, he is easy to raise; fifth, if his eyes are bright and his crying is loud and clear, he is easy to raise; sixth, if his scrotum is wide, has deep wrinkles, is dark in color, and has distinct ridges, he is easy to raise.

有二十一件難養：1、頭皮急，三歲開，面大無鼻樑，一歲開。2、鼻樑不起，一歲至死。3、睛如黑豆，身不滿周。4、睛圓如雞，一周可知。5、耳軟綿，三歲不全。6、沒有腳跟，難過二春。7、聲大腹小，一周難保。8、肉重如泥骨少，三歲死。9、股道無腿，難過一春。10、唇薄如紙，一歲必死。

There are twenty-one types of appearances that are difficult to raise to adulthood: first, those with tightly pulled scalp, who will have problems by the age of three; those with a large face but no nose bridge, who will have problems by the age of one. Second, those with a flat nose bridge that gradually sinks, who will not live past the age of one. Third, those with small eyes like black beans, who will not live past their first year. Fourth, those with round eyes like chicken eyes, who will show signs by the age of one. Fifth, those with soft ears like cotton, who will have difficulty surviving until the age of three. Sixth, those without heels, who will not survive two springs. Seventh, those with a loud cry but thin and small abdomen, who will not survive the first year. Eighth, those with heavy flesh like rotten mud but thin bones, who will die by the age of three. Ninth, those with no muscle between the anus and the legs, who will not survive one spring. Tenth, those with thin lips like paper, who will surely die by the age of one.

11、耳後無根，不滿三春（耳後小高骨，又名玉枕，又名壽根，書云：玉枕不能言而亡，正合此也）。12、沼有輔弼，只好二七十四歲（出耳行天停，此骨在髮邊，如無此骨者，十四歲必死）。13、肉多骨軟，一周不滿。14、頭大項細，不滿一周。15、雙目無神，不過三春。16、眼如含淚，只好二歲。

Eleventh, those whose ears have no longevity bone behind them will not live beyond three springs. Old annotations say: the small high bone behind the ear is also called the 'Jade Pillow' and the 'Longevity Bone'. The physiognomy texts state: 'If the Jade Pillow is not present, the child will die before learning to speak,' which matches this point. Twelfth, those who lack the 'Assisting and Supporting Bone' on their head will live only until fourteen years old. Old annotations say: this bone is located above the ear and leading towards the forehead area, growing at the edge of the hairline. Those lacking this bone will surely die by fourteen. Thirteenth, those with thick flesh but soft bones will not live past one year. Fourteenth, those with a large head and a thin neck will not live past one year. Fifteenth, those whose eyes lack spirit will not survive three springs. Sixteenth, those whose eyes always seem to contain tears will live only until two years old.

17、頭尖又薄，五歲妨厄。18、腹大肚小，三歲必了（此言無肚也）。19、髮黃又束，二歲而死。20、無眉齒早，三歲而死（凡齒一周內生必好養，一周外生大貴，五、六月生主死，下齒先生者主大聰明，主妨母）。21、凡小兒欲頂平、耳正兼硬、聲高氣足、神爽方好養。書云：神昏氣暗，必是貧窮之漢。第一件總論，凡小兒欲聲高清響亮，亮而堅者為妙，非貴即富。以前相下地百曰內之訣。

Seventeenth, if a child's head is sharp and thin-skinned, there will be difficulties at the age of five. Eighteenth, if the upper abdomen is swollen while the lower abdomen is small, the child will surely die by the age of three; old annotations say this refers to the lower abdomen not gaining flesh. Nineteenth, if the hair is yellow and sparse, forming strands, the child will die at the age of two. Twentieth, if the child has no eyebrows and the teeth come out too early, the child will die by the age of three; old annotations say that if teeth appear within the first year, the child is well cared for, if they appear after the first year, it indicates great fortune, if they appear at five or six months, it indicates a short life, and if the lower teeth come out first, the child is extremely intelligent but will be harmful to the mother. Twenty-first, all children should have a flat and upright head, ears that are straight and firm, a high and clear voice, and strong breath, and a bright and lively expression; only then can they be well cared for. The book of physiognomy says: if the spirit is dull and the breath is weak, the child will be poor all his life. This is the main point: a child's cry should be high and clear, and the best is bright and strong; when grown up, he will either be a nobleman or a wealthy person. The above talks about the rules for judging infants within the first hundred days of birth.

此言下地小兒，乃原秉氣極驗，後來恐吼好養起來轉難看三曰。若是唇紅又厚，必貴，耳硬必貴，一連三四聲不換氣，大富貴。啼叫自動大起來，又有力，善武。睛轉看者必貴。唇薄不為妙，白能動頭者是能人。啼叫無力者一生不好。

This section discusses newborn infants. At this time, one looks at their innate vital energy, which is most accurate; once they grow a bit older, their appearance becomes altered by later heaven influences, making it less reliable. If an infant has red and thick lips, he will achieve great status in the future; if his ears are firm and upright, he will also achieve great status; if he can cry continuously for three or four sounds without pausing to breathe, he will be wealthy and prosperous. If during crying his hands and feet move powerfully on their own and he has abundant energy, he will excel in military affairs. If his eyes can move and look at people, he will achieve great status. Thin lips are not good; if the skin is white and he can turn his head by himself, he is a capable person. If his crying lacks strength, his life will have poor fortune.

此言三歲已不食乳也，看五官六府三停骨格，定性情賢愚。自見小兒骨曖者精壯，神足一生病少，寐口合語不露齒，福壽到老之相。俗說三歲定老，相上原有此說，三四歲之童，汗宜香，聲宜清，眉宜黑，髮宜細黑，黃細亦不妙。耳低百無一成，多因生角，主愚賤。

This section discusses children who are three years old and have stopped nursing. At this age, one should examine the "five organs" (brow, eyes, nose, ears, mouth), the "six腑" (the two heavenly granaries, the two cheekbones, the two earth stores), the "three stops" (the forehead, nose, and lower jaw), and the skeletal structure to determine the child's nature and intelligence. Children with warm and solid bones indicate strong先天 vital energy; those with abundant spirit will have fewer illnesses in life. If a child sleeps with closed lips and does not show teeth when speaking, it indicates a fortunate and long life, able to enjoy old age peacefully. There is a saying that "three years old sees old age," and this is indeed a concept in physiognomy. For children around three or four years old, their sweat should be fragrant, their voice clear and bright, their eyebrows dark, and their hair fine and black. If the hair is yellow and thin, it is not good. If the ears are positioned low, the person is likely to achieve little in life, often due to having horns on the ears, which indicates ignorance and low status.

大概相童之法要神欲清、血欲明、氣欲和、骨欲堅（小兒骨欲硬，大人骨欲軟）。皮屬土，故為皮土。皮為臣，骨為君，臣宜輔君。皮薄骨高少年死，皮厚骨少少年亡，此五者有一件，非貧即夭。

In general, the method of judging a child's destiny involves: the spirit should be clear and bright, the complexion should be vivid, the breath should be calm and steady, and the bones should be firm. An old commentary says: a child's bones should be hard, while an adult's bones should be soft. Skin belongs to the Earth element among the Five Phases, so in physiognomy it is referred to as 'skin-earth'. Skin is the minister, bones are the sovereign, and the minister should support the sovereign, meaning the skin and flesh should match the bones. If the skin is thin and the bones are prominent, the child will die young; if the skin is thick and the bones are weak, the child will also die young. Among the five aspects—spirit, complexion, breath, bones, and skin—if any one of them is defective, the child will either be poor or have a short life.

此說可記後邊斷法，再依古書部位，萬無一失，不可以一美而言善，不可以一惡而言凶。相有乘除加減之法也。

This section reminds people to remember the methods discussed later, and then compare them with the specific facial features outlined in ancient physiognomy texts. By doing so, judgment can be accurate and reliable. One must not judge a person as fortunate or virtuous simply because one feature is good, nor should one conclude a person is unfortunate or evil merely because one feature is poor. Physiognomy has its own comprehensive system of calculation, including multiplication, division, addition, and subtraction, which requires considering the whole face as a whole. It is not sufficient to rely on a single feature alone.

此評小兒不可不相。凡小兒大概先看形體正直，氣象昂然，此乃大成。厚者有壽，薄者少福，天削刑傷，地削貧賤，睛黃愚玩，鼻小大敗，頭偏尖不成器，耳低反，心窮志途，神散多犯僧道，耳低必定貧窮，神散多狂而淫。

This section discusses the importance of examining a child's characteristics. First, observe the child's overall form; if it is upright and straight, and the demeanor is noble and dignified, then he will achieve great success in the future. Those with thick and solid flesh tend to live longer, while those with thin and frail bodies have shallow fortune. If the upper part of the face, the forehead, is narrow and sunken, it indicates possible injuries or calamities; if the lower part, the chin, is narrow and sunken, it suggests poverty and low status. If the eyes appear yellow, the child is likely dull and fond of playing; a short and small nose indicates a great defeat in the future. A head that is slanted or sharp suggests lack of ability. If the ears are low and hang outward, it indicates a poor mind and a difficult future. If the spirit is scattered and unfocused, the child is likely to become a monk or a Taoist. Low ears indicate a lifetime of poverty, and a scattered spirit often leads to wild behavior and a tendency towards lust.

小兒骨格未成，但五官六府已成，不可不依理細看，何一官好，何一處不好，一生全要以頭為主。天庭不好，一生不妙不成事，言過此方好，乃是亂道。頭有二十四氣，有二十四骨，各有一名要細看，認後有永樂百問，詳看方知。

For a child, the skeletal structure is not yet fully formed, but the "five organs" and "six腑" have already taken shape, so one must carefully examine according to the principles of physiognomy: which organ is well developed and which part is not. The fundamental aspect of a person's destiny is determined by the head. If the "Heavenly Court" on the forehead is not well formed, then one's fortune will be poor and things will not go smoothly. It is nonsense to say that after passing through the Heavenly Court one's fate will improve. The head has twenty-four kinds of qi and twenty-four bones, each with its own specific name, which must be carefully identified. These details are further explained in the later text, The Hundred Questions of the Yongle Era, and can be understood upon careful examination.

此言不可一概而推，三歲為嬰兒，相神氣，不相五官。十二歲內外為童子，相五官六府三停。

This section explains that infants and children should not be treated as a single category. Those under three years old are called infants, and their assessment is based only on their expression and breathing, not on their facial features. Children around twelve years old are called children, and at this age, their "five organs," "six腑," and "three stops" are considered.

嬰女之相與男不同，忌天庭高、顴骨聳、聲大、睛大、眉重、性躁，此整件俱主妨母、少兄弟，又主破家。十歲為童女，忌聲高、顴高大、額不平，書云“殺三夫”。欲知三度嫁，女作丈夫聲。

The physiognomy of a female infant differs from that of a male infant: it is considered inauspicious if the forehead "Tianting" is too high, the cheekbones are prominent, the voice is loud, the eyes are too large, the eyebrows are thick, or the temperament is impetuous. If any of these features are present, it is believed to indicate harm to the mother, few brothers, and the decline of family fortune. By the time she is around ten years old, called a "tongnü" (child girl), it is also considered inauspicious if her voice is high-pitched, her cheekbones are large, or her forehead is uneven. The physiognomy texts say that such features lead to "sha san fu" (killing three husbands), meaning she will suffer the loss of several husbands in succession. To know whether a woman will remarry three times, one can simply observe whether her speech has a masculine tone.

相女之法，和潤色明為妙，忌齒白、尖細、黃大、疏稀四者不妙。大概貴男無賤耳，貴婦無賤齒。男若耳不好，為金木開花，一世多成多賤多學少成，女如齒白尖，多淫少子為不妙。

The principles for judging a woman's appearance involve a calm expression, smooth and moist skin, and bright complexion. Teeth are particularly important, and four conditions are especially undesirable: white teeth that shine too brightly, sharp and thin teeth, yellow teeth that are too large, and sparse teeth with gaps. If any of these are present, it is considered bad. Generally, men of noble destiny do not have deformed ears, and women of noble destiny do not have bad teeth. If a man has deformed ears, it is called "metal and wood blooming" (the left ear represents the metal star and the right ear the wood star; if the ears are spread out like petals), indicating a life of constant ups and downs and a lowly status, with much learning but little achievement. If a woman has white and sharp teeth, it indicates a tendency towards promiscuity and few children, which are not good signs.

額為南嶽，地為北嶽，右顴西嶽，左顴東嶽，鼻為中嶽，此乃五嶽，先有三嶽所說，額鼻閣乃面三停，出胎已成，獨顴骨還未成，凡小兒最要此三嶽中正，不塌為上，如南嶽高，多福利少災好養，如中嶽高，成大器好養，如北嶽方圓隆滿，主有大富。

The forehead is called "South Mountain," the lower jaw (earth palace) is called "North Mountain," the right cheekbone is called "West Mountain," the left cheekbone is called "East Mountain," and the nose is called "Central Mountain." Together they are known as the "Five Mountains." The reason for mentioning the three mountains first is that the forehead, nose, and lower jaw are the three key areas of the face known as the "three divisions," which are already formed at birth, while the two cheekbones are not yet fully developed. Therefore, when examining a child's face, the most important thing is that these three mountains are upright and centered, neither sunken nor indented. A high "South Mountain" (forehead) indicates a person with great fortune and fewer illnesses, making them easier to raise. A high "Central Mountain" (nose) suggests a person who will achieve great success and is also easy to raise. A round and full "North Mountain" (lower jaw) indicates great wealth.

乃有天高主貴，地厚主富。如一嶽不成者，難養不大，雖養大亦是敗子。上嶽低，則妨父母，中嶽陷，則敗祖基，下嶽削，則一生貧窮。凡此即不足之相也。

Therefore, a high and prominent heavenly palace indicates nobility and prominence, while a thick and solid earth hall signifies wealth and abundance. If any of the three mountains (the forehead, nose, and chin) are not formed properly, the child will be difficult to raise; even if raised, he will be a spendthrift. A low and sunken upper mountain (forehead) will harm the parents; a collapsed middle mountain (nose) will ruin the family's ancestral fortune; a thin and sharp lower mountain (chin) indicates a life of poverty. All these belong to the characteristics ofEarlier Heaven (Earlier Heaven) deficiency.

凡小兒不可以面上為驗，後來有更換之處難看貴賤，只看神、色、氣、肉四件為妙。

When assessing a child, one should not judge solely based on their appearance, as appearance can change over time and is not a reliable indicator of their future status or fortune. The most reliable method is to observe four aspects: spirit, complexion, breath, and muscle tone.

不可以美而言好，莫以惡而言害，其中還有異處，不可定一理而推，更宜細審聲音，再察五官六府，如俱不得好處，還有一件可取，或貴或富，若有一面好相，得一件破處，既不利也。

One should not judge a person's fortune solely based on their good looks, nor should one conclude they are doomed to misfortune simply because they appear unattractive. There are many exceptions to consider, and one should not rigidly adhere to a single rule. It is also essential to carefully listen to their voice and examine their "five organs" and "six腑." If there is nothing commendable in all aspects, yet there is still one outstanding feature, one may still predict that they might be wealthy or noble. Conversely, even if a person has an overall good appearance, if there is any damage in one area, it will be inauspicious.

眼力者眼明書熟，用心細，用力細，看一身上下，並處紅痕斑點毛髮痣損，則萬無一失。

the so-called "eye discernment," refers to seeing clearly with the eyes and having a thorough understanding of the book of physiognomy. One must be meticulous and attentive, examining every part of a person from head to toe, including red marks, spots, hair, moles, and any injuries. Only in this way can the interpretation of physiognomy be absolutely accurate.

此二句乃夷相法，是麻衣祖師在石室中授陳翁，後陳翁以積陰德救世人性命，小則解人困苦，舉善為賢，知凶知吉，豈不是陰功？後有呂祖、達摩、鬼谷子、唐舉諸先賢共有七十三家相法，論各不同，後宋人著為人相編，總云：相有萬般難逃生克之中，理雖各別一身相有秘傳。

These two sentences discuss the system of physiognomy from Chen Tuan's school. It is said that the Hemp-Robed Daoist taught this art to Chen Tuan, who later used it to accumulate Yin Virtue and save people's lives. On a grand scale, it could save a single life; on a smaller scale, it could resolve people's difficulties, recommend good people as virtuous talents, and foresee good or bad fortune. Is this not a form of hidden merit? Later, figures such as Lü Dongbin, Bodhidharma, Guiguzi, and Tang Ju passed down this art, resulting in seventy-three schools of physiognomy, each with different theories. By the Song dynasty, someone compiled them into the "Human Physiognomy Compilation." Its general principle is: physiognomy changes in countless ways, but ultimately cannot escape the principles of the Five Phases and their mutual generation and overcoming; although the theories of each school differ, a person's physiognomy has its own secret techniques passed down secretly.

今時人天道南行下元甲子，非若古人氣壯身強，生得神餘肉厚，今人薄削枯乾者及多，內中有大富大貴，今固然弱故，今人厚薄不合，古書柳莊老子此等俗士空費心神，不知訣法，故用黃紙珠筆閒作此心境，立書授以廣其傳。

At present, the heavenly movement is heading south, and we are now in the lower phase of the Jiazi cycle. People's constitution is no longer as robust and strong as in ancient times, with spirit in excess and flesh well-developed. Nowadays, many people are thin and frail in appearance, yet among them there are still those who attain great wealth and high status. This is precisely because the innate constitution of modern people is weak, and the standards of thickness and thinness no longer correspond to those recorded in ancient texts. I have personally seen many people who blindly cling to ancient books, waste their efforts, and fail to grasp the essential methods. Therefore, I have taken red ink and yellow paper, written down these insights during my leisure time, and compiled them into this book to pass them on to the world, so that they may circulate among people.

凡小兒頭小必不成人，尖頭不成器，故要頂平為主。眉清無壽，大人慾眉輕，小兒欲眉重，皮寬者定是好養，皮急者性急，又主難養，十無一生。

If a child's head is too small, he will not grow into a full-sized person. If the head is pointed and sharp, he will not be capable. Therefore, a flat and even head is most desirable. If the eyebrows are too sparse, light, and shallow, it indicates a short lifespan. For adults, eyebrows should be light and sparse, but for children, thick and dark eyebrows are preferable. If the skin is loose and soft, the child will be easy to raise. However, if the skin is tight and tense, the child will have a quick temper and be difficult to raise, with only one out of ten surviving.

少女乃十三、四歲之時，最喜髮黑、耳正、眼秀。書云：鳳肩鳳頸兼鳳目，女人可許配君王。身長而眼大一寸，今人面闊三寸半，豈有一寸之目？不過細長藏秀為妙。肩圓休厚為貴，項長為貴，項短髮長必有三郎，耳反額方四度成雙，大概欲細眉、長目、準圓、額平為妙。

A young girl refers to a girl of about thirteen or fourteen years old, at which age she is most favored for having black hair, upright ears, and clear, delicate eyes. The book of physiognomy says that if a woman has shoulders like a phoenix's wings, a neck like a phoenix's neck, and a pair of phoenix eyes, she is suitable to marry a king. Ancient texts mention a slender body and eyes that are an inch long, but nowadays a person's face is only about three and a half inches wide, so how can there be eyes that are an inch long? It is enough to have eyes that are fine and long, with a delicate and refined appearance. A round and smooth shoulder without being bulky is considered valuable, and a long neck is also valuable. A short neck with long hair indicates that she must marry three times. If the ears are turned outward and the forehead is broad and square, she will have four marriages. In summary, for a woman, fine eyebrows, long eyes, a round nose, and a flat, upright forehead are considered desirable.

凡男相十六周身已定，女人十四祭水已至，皆至此而皮血不潤，神氣不旺必賤，若面光如油主淫亂。大概不宜太過不及，要中和為妙。男人十六已成，也不宜太過不及，惟忌肉肥、光少、血滯、神衰，主夭。若神足、氣壯、肉實、骨正，是成立之人也。

At sixteen, a man's physical form and bones have already matured; at fourteen, a woman's monthly cycle (癸 water) has begun. By this age, if one's skin and complexion are still dry and lack luster, and one's spirit and energy are still weak, it indicates a lowly appearance. If the face is shiny and oily, it suggests a tendency towards licentiousness. In general, appearance should not be excessive nor deficient, but balanced and harmonious is best. For a man, at sixteen when his body is formed, it is also not advisable to be excessive or deficient. The most dangerous are flabby muscles, lack of luster, dark blood color, and weak spirit, which indicate a short lifespan. If one has sufficient spirit, strong energy, solid flesh, and upright bones, then he is likely to become a capable and successful person.

五行乃金木水火土，不可一大一小不配不合不周，左耳金星，右耳木星，額為火星，口為水星，鼻為土星。額高耳反（火克金），父母家財總是空，口大額尖（水克火），一交十五身受苦，口大睛清額又高，定是高賢大貴豪，鼻大口小（土克水），三十三四離鄉間。五行有一克不為好相，得一生者大好。

The Five Phases are metal, wood, water, fire, and earth, which are matched to five parts of the face. They should not be too large or too small in any one place, nor should they be mismatched, incompatible, or incomplete. The left ear corresponds to the planet of metal, the right ear to wood, the forehead to fire, the mouth to water, and the nose to earth. If the forehead is high and the ears are turned outward, it indicates fire overcoming metal, meaning the family wealth left by parents will eventually be lost. If the mouth is large and the forehead is pointed, it indicates water overcoming fire, meaning one will suffer hardship after the age of fifteen. However, if the mouth is large, the eyes are clear, and the forehead is high, then one is a highly talented and virtuous person of great importance. If the nose is large and the mouth is small, it indicates earth overcoming water, meaning one will have to leave home around the age of thirty-three or thirty-four. As long as there is one instance of mutual control among the Five Phases, it is not considered good. If they can instead mutually generate, it is very favorable.

五官：眉為保壽官，眼為監察官，鼻為審判官，耳為採聽官，口為出納官。六府：天倉為上二府，顴骨為中二府，地庫為下二府。三停得位、六府相勻、五官俱正，乃大富大貴之相也。

The so-called "five officials" refer to the eyebrows, which are called "Preserver of Longevity," governing longevity and siblings; the eyes, called "Inspector," governing the mind and property; the nose, called "Judge," governing wealth and middle age; the ears, called "Listener," governing foundation and youth; and the mouth, called "Revenue and Expenditure Officer," governing clothing and old age. The so-called "six palaces" refer to the two "Heavenly Granaries" on either side of the forehead as the upper two palaces, the two "cheekbones" as the middle two palaces, and the two "Earthly Reservoirs" on either side of the lower jaw as the lower two palaces. If the "three sections" are properly aligned, the six palaces are evenly proportioned, and all five officials are well-formed, then it indicates a prosperous and noble destiny.

如有天倉而無地庫，初榮暮敗；有地庫而欠天倉，初困暮榮；如有顴骨而無天倉地庫，亦不好，主大孤獨之相，又名大躍，一紫熙，二月孛，三羅四計五曰六月也。

If the Heavenly Granary in the upper two palaces is full while the Earth Store in the lower two palaces is deficient, it indicates prosperity and distinction in early years but decline in later life; if the Earth Store is full while the Heavenly Granary is deficient, it suggests hardship in early years but success in old age; if only the cheekbones are high while both the Heavenly Granary and Earth Store are insufficient, it is also unfavorable, indicating a lonely appearance. On the face, there are also names of celestial stars that correspond: the first is 'Purple Qi' (Imperial Hall), the second is 'Moon孛' (root of the nose), the third is 'Ruo Hou' and the fourth is 'Ji Du' (left and right eyebrows), the fifth is 'Sun' and the sixth is 'Moon' (left and right eyes).

此四者人皆難全，如天高、地厚、土正、顴開乃有榮有得之格，如天庭削、曰月明、眉毛秀，少年未必全美，祖父根基小，在中年三十開外一路行來方好。書云：天高地薄初發達，中年難成；中正顴高，到中年可成基業。鼻如懸膽，白手興隆，顴鼻低，一世窮苦到老。

Glory, decline, gain, and loss are four aspects that are difficult for a person to have all. For example, if the forehead is high, the lower part of the face is thick, the nose (representing the earth star) is upright, and the two cheekbones are broad, this is a pattern of both glory and gain. If the forehead is narrow and sunken, but the eyes (representing the sun and moon) are bright and the eyebrows are neat and elegant, then in youth one may not have everything go smoothly, and the family foundation from ancestors is also weak. However, things will gradually improve after the age of thirty. The physiognomy book says: if the forehead is high but the lower part of the face is thin, one may achieve success early in life, but may find it difficult to succeed in middle age; if the middle part of the forehead (the "zhongzheng" area) is full and the cheekbones are high, one can establish a solid foundation in middle age. If the nose is thick and fleshy, resembling a hanging gallbladder, it indicates starting from nothing and eventually achieving prosperity; if both the cheekbones and the bridge of the nose are low, one will live a life of poverty all their life.

凡富要身發，財來自神發，財來自身發，不發財不來神，不來財定難發。言神相人，瘦取木形之格，木若有神財必發，木若無神壽必傷，上等人發財不發身，中等人身發財發，下等人身難發，不見財。

When discussing wealth, one should look at whether the body shape is flourishing. When wealth fortune comes, it first shows in the spirit and energy; when wealth fortune comes, it also shows in the body shape. If the body does not flourish, wealth will not come; if the spirit does not come, wealth will certainly be difficult to achieve. Judging a person by their spirit and energy: thin people should have the pattern of the Wood shape. Those with the Wood shape and spirit will certainly become wealthy; those with the Wood shape but without spirit will suffer damage to their lifespan. Upper-class people gain wealth but their body shape does not flourish, middle-class people have both their body shape and wealth flourishing together, and lower-class people find it hard for their body shape to flourish, and thus cannot see wealth.

一身如土之濁，肉又不實，故肉長財不來，若肉發，宜實，骨肉兩配方妙。如肉多骨少，四九難保，若體厚肉實，骨正神強，大富之相。凡貴與富本不同，只取得精為妙，清要清到底，不宜一濁，此乃概論形局，還要看五官六府十二宮。

His whole body appears as muddy earth, with flesh that is empty and not solid. Such a person may have the appearance of wealth but does not actually possess it. For muscles to be strong, they must be firm. The flesh and bones should be well matched. If there is too much flesh and not enough bone, he will not live past thirty-six (four nines). If the body is thick and solid, the muscles are firm, the bones are straight, and the spirit is strong, then this is the appearance of great wealth. The appearance of nobility is different from that of wealth: when judging nobility, only 'refinement' is considered. It must be clear from beginning to end, without any mixture of turbidity. The above is only a general discussion of the body's structure. For specifics, one must look at the 'five organs,' 'six腑,' and 'twelve palaces.'

此四者各有一說，夫壽者骨堅肉實血潤，凡老來最宜眉毫、耳毫、壽斑、枕骨有陰紋，皺硬黑堅，若老來唇青暗，主飢死，耳暗三年內死，耳乾枯二年死。少年耳幹暗，主大窮大敗，中年耳枯，主無運，直待明潤方得亨通。老來耳黑主死，故金木不可不明，項皮幹暗主大窮苦。老來頭皮一干即死無疑。黃光生口角，暗色繞唇，青即死。

Longevity, early death, gain, and loss each have their own significance. First, longevity: a long-lived person has strong bones, full muscles, and moist, lustrous blood. In old age, it is most auspicious to grow eyebrows and ear hairs, to have age spots, and to have dark lines on the occipital bone at the back of the head. The skin should be wrinkled but firm, dark in color and hard. If the lips turn blue or dark in old age, it indicates death by starvation. If both ears are dark, death will occur within three years; if both ears are dry and withered, death will occur within two years. For young people, dry and dark ears indicate great poverty and great defeat; for middle-aged people, dry and withered ears indicate lack of fortune, and one must wait until the ears become bright and moist to regain prosperity. Black ears in the elderly indicate death. Therefore, the stars on the left ear (metal) and the stars on the right ear (wood) should not be dim. If the skin on the neck is dry and dark, it indicates great hardship. Once the scalp of an elderly person becomes dry, death is certain. If yellow light appears at the corners of the mouth and dark colors surround the lips, then turning into blue, death will occur immediately.

眉毫四十外生，有人扶助，五十外生亦好，如朝下，方不刑剋，朝上主孤獨。面上六十外生斑，宜黑亮，方有大福大壽，五十內生即死。老來生髮不宜，主克妻喪子。有壽還看頭皮為主，夭者何說？人生天地不過秉曰月精華，奪天地秀氣，若有一損，即成夭相。

If a person's eyebrows grow after the age of forty, they will have support from a nobleman throughout their life; the same applies if they grow after fifty. Eyebrows that hang downward do not harm the six relations; if they stand upright, it indicates loneliness. The age spots on the face should appear only after the age of sixty, and they should be black and bright, which signifies great fortune and longevity. If age spots appear before the age of fifty, it is a sign of a short life. Elderly people should not have new hair growth, as this indicates harm to wife and children. In summary, when assessing longevity, the scalp is the main indicator. As for signs of a short life, a person exists between heaven and earth, formed by receiving the essence of the sun and moon and taking in the refined qi of heaven and earth. If there is any deficiency in this inheritance, it becomes the appearance of a short life.

少年垂首，為天柱傾，主死，曰月無光即，目小無光，不滿三十之外，頭大頂尖皮又幹，四九之壽。書云：顏回壽短，皆因神散光浮；太公八十，只因耳如雪霜。鼻無樑，三九之後。又目如泥，二十五歸。眉如悶雞，四九難保。羅計月孛交加，三十之年定折。羅計曰月交增，三十前後入壽為僧，不然也夭。

A young person walking with his head bowed and neck drooping is called "Heaven's Pillar Tilting," indicating a short life. If the eyes (Sun and Moon) lack luster, are small and lifeless, he will not live past thirty. If the head is large with a sharp top and dry, withered scalp, his lifespan is thirty-six years (four nines). The book of physiognomy says that Yan Hui died young because his spirit was scattered and his gaze was light. Jiang Taigong lived to a ripe old age at eighty because his ears were white like frost and snow. If the bridge of the nose is sunken and lacks bone structure, there will be danger after twenty-seven years (three nines). If the pupils are muddy and turbid, he will die at twenty-five. If the eyebrows are drooping and weak, like the feathers of a sick chicken, he will not live past thirty-six. If the two eyebrows (Ruo Hou, Ji Du) and the mountain root (Yue Bo) merge together, pressing into each other, he will certainly die before thirty. If the two eyebrows and the two eyes (Sun and Moon) press against each other, then if he becomes a monk before thirty, he may live longer; otherwise, he will die young.

身小音不響，三十外歸。身肥氣不綏，四十外歸。眼露鼻無樑，三十八殺傷。又云：髮黃如草氣來粗，又是愚玩定配徒，三十外主凶死。身犯血災光，四九定歸陰。髮長眼無神，四九內歸春。又云：頭小髮長蹤跡散，髮長頭窄，命難量。髮生到耳須即死。卷如螺必有傷。

Those who are short in stature and have a weak voice are destined to die after the age of thirty; those who are overweight and have irregular, rapid breathing are destined to die after the age of forty; those whose eyes protrude and lack spirit, with a collapsed nose bridge, will face calamity from weapons or violence by the age of thirty-eight. It is also said that those with dry, yellow hair like tangled grass and coarse, turbid breath are foolish and will inevitably face legal troubles and exile, and will meet a violent death after the age of thirty. Those who display the aura of blood disaster on their faces will certainly pass away by the age of thirty-six. Those with long hair but lacking eye spirit will die within thirty-six years. It is also said that those with a small head and long hair will have scattered and aimless movements; those with long hair but a narrow forehead will have an uncertain lifespan; those with hair growing all the way to their ears will die soon; those with curly hair like a snail shell will suffer some injury.

得者言人久困之相，而得一遇之兆，如人久困，準頭一明，印乃命宮，若一開，即得三遇為得弟也，若人久困雙眼忽然神足，大遇一貴。聲音一響，必有一得。如人部位好，只因色不開，神若一足，乃有萬里雲霄之志。如血色久不開明，乃多滯，若得一明，滯自退也，本利得生。

Now talking about "getting" or "receiving."the so-called "getting" refers to a sign that a person who has been in prolonged hardship suddenly encounters favorable circumstances. For example, if someone has been inpredicament for a long time, and suddenly the area above the nose, called "zhun tou," becomes bright; the "ming gong," which is the "life palace," once shows a bright aura, it will bring three successive opportunities, and one may expect to pass the imperial examinations and be listed on the official list. Another example is when a person who has been in hardship suddenly has bright eyes with spirit, which indicates that a great nobleman will surely come to support him. If a person's voice suddenly becomes clear and loud, it also means he will gain something. If a person's facial features are naturally good, but the aura is dull, once the spirit becomes full, he will have the ambition and opportunity to rise high, like reaching ten thousand miles into the clouds. If the red color on the face remains unclear for a long time, it indicates blocked qi and blood; once it becomes clear, the stagnant qi will naturally disappear, and both the principal and the interest will come.

失者乃交敗運之說，預防則免一半。如人氣色好，即發得財。若部位不足之外必失矣。眉眼清而根陷，須防四十外失。天庭高乃父兄之運，若眉眼不好，到三旬刑失位破家。如其他星好，木星不好，倉庫削，六九前火心有虧，一世身榮，到子穴之時，轉窮困者，皆因臥蠶黑暗，唇青。老來無糧，只為舌下根生硬，乃古底橫生一硬也。

Now talking about "loss" or "losing one's fortune."所谓 "loss" refers to the idea of encountering bad luck, and if one can foresee and take precautions, half of the loss can be avoided. A person with good complexion can become wealthy in the present, but if there is a defect in the facial features, after gaining wealth, he will eventually lose it. Those with clear eyebrows and eyes but a collapsed "mountain root" should beware of losing power after the age of forty. A high "heavenly court" on the forehead indicates good fortune from father and elder brothers; but if the eyebrows and eyes are not well formed, by the age of thirty, he will suffer from punishment and loss of position, leading to the ruin of his family. If all other stars are favorable, but the right ear "wood star" is poor and the Heavenly Granary and Earthly Repository are thin, there will be a loss of vitality before the age of fifty-four (sixty-nine). Some people may be prosperous and prominent all their lives, but when it comes to the area related to children (the area under the eyes, the "lying silkworm"), they turn poor, because the "lying silkworm" becomes dark and dull, and the lips turn blue. In old age, if one has no food to eat, it is because of a hard lump growing beneath the tongue, which is a hard mass formed horizontally beneath the tongue.

此言天乃一大天，人乃一小天，天有曰月，人有雙目，天有四時，人有四瀆，天有金石，人有筋骨，天有山嶽，人有五官，天有金木水火土，人有心脾肺府腎為五行。大概頭圓象天，足方象地，毛髮象山林，聲音象雷霆，五嶽象山川。天有風雲雷電，人有喜怒哀樂，天有不測風雲，人有旦夕禍福。

This section discusses the correspondence between heaven and humanity: heaven is a great heaven, and a person is a small heaven. Heaven has the sun and moon, and a person has two eyes; heaven has the four seasons, and a person has the four great rivers (the ears are like rivers, the eyes like rivers, the mouth like the Huai River, and the nose like the Ji River, referring to the four channels on the face); heaven has metal and stone, and a person has tendons and bones; heaven has mountains and hills, and a person has the five senses; heaven has the five elements of metal, wood, water, fire, and earth, and a person has the five internal organs—heart, spleen, lung, liver, and kidney—that correspond to them. Generally speaking, the head is round like heaven, the feet are square like earth, hair resembles mountains and forests, voice is like thunder, and the five mountains on the face resemble mountains and rivers. Heaven has wind, clouds, thunder, and lightning, and a person has joy, anger, sorrow, and happiness; heaven has unpredictable winds and clouds, and a person has sudden misfortunes and blessings.

天欲高，地欲厚，山林欲秀，曰月欲明，雷霆欲響亮，江湖欲通流，山嶽欲高聳，金石欲堅實，皮土欲厚壯，此數件內有一件不成者，則非富壽之相矣。

By the same reasoning: the forehead should be high, the lower jaw thick, the beard and hair clear and elegant, the eyes bright like the sun and moon, the voice loud and thunderous, the ears, eyes, mouth, and nose should be clear and unobstructed, the five mountains should be prominent, the bones strong and solid like metal and stone, and the skin thick and strong. If any of these features is lacking, the face will not form a prosperous and long-lived appearance.