Records from the Moon Wave Grotto: Preface and Introduction

《月波洞中記》二卷。案《月波洞中記》見於宋鄭樵《通志·藝文略》者一卷，稱老君記於太白山月波洞，凡九篇。晁公武《讀書志》亦載此書一卷，序稱唐任逍遙得之於太白山月波洞石壁上，凡九篇相形術也，與《藝文略》所記併合。《宋史·藝文志》載《月波洞中龜鑑》一卷，又《月波洞中記》一卷，皆無撰人姓氏。其為一書異名，抑或兩本別行，已無可考。

The *Records from the Moon Wave Grotto* currently exists in two volumes. According to the record, this book is listed in the *Comprehensive Records of the Arts and Literature* by Zheng Qiao of the Song dynasty as a single volume, stating that it consists of nine chapters recorded by the Supreme Celestial Lord in the Moon Wave Cave on Mount Taibai. The *Catalogue of Books in the Private Library* by Zhao Gongwu of the Southern Song dynasty also lists this book as one volume, with the preface stating that it was copied from the stone walls of the Moon Wave Cave on Mount Taibai by Ren Xiaoyao of the Tang dynasty, containing nine chapters of the art of "shape analysis," which is the method of judging a person's fortune and misfortune based on their physical appearance and bone structure. This is entirely consistent with the record in the *Comprehensive Records of the Arts and Literature*. However, in the *History of the Song Dynasty* *Catalogue of Books*, it is listed as *The Oracle of the Moon Wave Cave* in one volume and *The Records from the Moon Wave Grotto* in another volume, neither of which is attributed to an author. It is now impossible to determine whether these two titles refer to the same book with different titles or whether they are two separate versions that have been passed down independently.

自來術家亦罕有徵引，惟《永樂大典》所載尚存。核其體例，蓋猶據宋時刊本錄入。並有原序一篇，稱老君題在太白山鴻靈溪月波洞中七星南龕石壁間。其說與《藝文略》相符，而序中不及任逍遙之名，則亦非晁氏所見之舊矣。序末又題赤烏二十年七月二十三日。

People who have discussed physiognomy rarely cite this book. Only the version included in the Ming Dynasty's Yongle Daidian remains. Comparing its arrangement, it seems to have been entered according to the Song Dynasty edition. The book also includes an original preface stating that these writings were inscribed by Laojun on the stone wall of the Seven Stars Southern Niche in the Moon Wave Cave of Hongling Stream in Taibai Mountain. This account agrees with the Tongzhi·Yiwen Lüe, but the preface does not mention the name of Ren Xiaoyao, indicating that this version is not the original one seen by Chao Gongwu. At the end of the preface, there is also a date: "the 23rd day of the seventh month in the 20th year of the Chiwu era."

案相術自《左傳》已載，而序中乃獨稱鍾、呂二真人。鍾離權生於漢代，其事已屬渺茫。呂則唐之洞賓，傳記鑿然。何由三國時人得以預知其名姓？且赤烏紀號盡十三年，又安得有二十年？明為不學之徒依託附會，其妄殆不足與辨。

The commentary says: The art of judging a person's character is already recorded in the "Zuo Zhuan." However, this preface singles out Zhongli Quan and Lü Dongbin, two immortal sages, as witnesses. Zhongli Quan is traditionally said to have lived in the Han dynasty, and his deeds are already obscure and hard to verify. Lü Dongbin, on the other hand, was a Tang dynasty person, and his biography is clearly recorded. How could someone from the Three Kingdoms era have known the names of these two people in advance? Moreover, the era name "Chigu" of the Sun and Wu dynasties lasted only thirteen years, so where does "Chigu Twenty Years" come from? This is clearly the work of someone who is illiterate and fabricates stories, and it is absurd enough not to be worth arguing about.

特以其所論相法，視後來俗本較為精晰，當必有所傳授。篇目自仙濟至玉枕九章，其詞亦頗古奧。蓋即鄭樵、晁公武所言之九篇，疑原本實止於此。故諸家著錄皆稱一卷，九篇以下或為後人所附益，未可知也。然相傳已久，今亦不復刪汰。以篇頁稍多，析為二卷，以便循覽，且微示原本與續入之別焉。

The methods of physiognomy discussed here are far more precise and clear compared to the popular physiognomy books of later generations, suggesting they must have a lineage of transmission. The entire book is divided into nine chapters, starting from "Xianji" to "Yuzheng," with the language quite archaic. These nine chapters are likely the nine essays mentioned by Zheng Qiao and Chao Gongwu. Therefore, it is suspected that the original text ended here. Hence, all historical bibliographies only list it as one volume. The parts after the nine chapters may have been added by later scholars, but it is now impossible to determine. However, due to its long transmission, it has not been revised or trimmed. Because the volume is somewhat lengthy, it has been divided into upper and lower volumes for convenience in reading, and also to somewhat distinguish the original text from the later additions.

醫卜者，皆術也。醫而不驗，非所謂良醫也。卜而不應，非所謂善卜也。愚之神術非敢稱善，謂無所不應矣。素非伎者，昨因求士假術以講道。夫相者，先相出氣，重者為貴，輕者為賤。若人內心神有千尺之索，是行也。穿滿者為大貴，取盡者為大殺，此索繫鍾呂二真人為證也。穿滿者眉有曲鉤者，積行人也。取盡者眉毛散逆及斷者粗硬者，為有災無德。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Both medicine and divination belong to the category of 'skills'. A physician who fails to cure illness cannot be considered a good doctor; a fortune teller whose predictions do not come true cannot be considered a skilled one. My own mysterious art of physiognomy does not dare to claim to be superior, but I only dare to say that there is nothing that does not come true. I am not someone who relies on skills for a living. Some time ago, I was seeking virtuous men, so I used physiognomy as a means to explain principles. The first step in examining a person's face is to observe his 'Qi' or vital energy: thick and solid Qi indicates high status, while light and floating Qi indicates low status. A person's inner spirit is like a rope that is a thousand feet long; this rope refers to one's daily 'actions', which are one's moral conduct and integrity. A rope that is fully woven represents a great blessing, while a rope that is completely drawn out represents great misfortune. This is based on the teachings of the two true immortals, Zhongli Quan and Lü Dongbin.the so-called 'fully woven' means eyebrows that are soft and curved like hooks, which is the appearance of someone who has accumulated virtue and goodness;the so-called 'completely drawn out' means eyebrows that are disordered, growing in the opposite direction, broken in the middle, and coarse in texture, which indicates someone who has calamities but lacks virtue.

夫相者，天地之玄機，聖賢之蘊奧，取禍福而無差，定生死而有則。遇之於相，始之鐘呂之太白山石室中，有逸人陳仲文傳之三卿張仲遠，餘因得之而不敢隱，故傳於世。斯誠神異術也。又云：相術九篇，乃老君題在太白山鴻靈溪月波洞中，七星南龕石壁間。如有志人念得斯九章，精通其象，廣拜道術。赤烏二十年七月二十三日序。

Xiangshu is a profound and mysterious art of the heavens and earth, containing the deep wisdom of sages and virtuous men. It can accurately predict misfortune and fortune, and determine life and death according to established principles. This method of divination originated from the teachings of Zhongli Quan and Lü Dongbin in the stone chamber of Taibai Mountain. A reclusive scholar named Chen Zhongwen passed it on to three ministers, Zhang Zhongyuan, and I thus received it. I dare not keep it hidden, so I have made it public. This is indeed a miraculous art. The preface also states: These nine chapters of Xiangshu were inscribed by Laojun on the stone walls between the Seven Stars South Pavilion in the Moon Wave Cave of Hongling Stream in Taibai Mountain. If someone with determination can memorize these nine chapters and master the principles of facial features and forms, they can widely acquire the skills of the Dao. The preface was written on the 23rd day of the seventh month in the twentieth year of Chiwu.

燕雀之志，嘗思爪下之食，腸不盈於百粒，聲不遠於五畦，翱翔藩籬之下，其氣量亦自足矣。鸞鳳之志，一舉千里，非梧桐而不棲，非竹實而不食，鳴於朝陽，天下稱其慶，志度氣象，固自有殊也。是知有沖天之異者，必不肯棲托桑榆；有方外之材者，必不肯貪求名利。志之所向取舍，以此觀之，志趣遠近，氣量深淺，自可見矣。

The aspirations of swallows and sparrows are merely to remember the food under their claws, unable to hold more than a hundred grains in their stomachs, their calls not reaching beyond five plots of vegetables, flying back and forth under the fence, their capacity limited to that. In contrast, the aspirations of the lark and the phoenix are different: they fly a thousand miles at a time, will not rest on ordinary trees like mulberry or elm, will not taste the fruit of bamboo unless it is ripe. They sing facing the morning sun, and the whole world regards them as auspicious omens. This shows that aspirations, capacity, and grandeur naturally differ in high and low degrees. Therefore, one who harbors lofty ambitions will not settle for lowly branches; one with extraordinary talent will not be eager for fame and fortune. The direction of one's aspirations and what he chooses to take or reject reveals naturally the extent of his interests and the depth of his capacity.

凡欲相人，先視其首。頭者，五臟之主，百體之宗，四維八方，並須停正。左耳為東方，右耳為西方，鼻為南方，玉枕為北方，左頰為東南角，右頰為西南角，左壽堂為東北角，右壽堂為西北角。方維既正，乃視其骨。骨法九般，皆貴相也。無異骨終難入貴。

When giving a person a face reading, one should first examine their head. The head is the master of the five internal organs and the leader of the entire body. Its four directions and eight cardinal points should all be properly aligned and balanced. The specific distribution is: the left ear corresponds to the East, the right ear to the West, the nose to the South, and the back of the head, known as the 'Juzheng,' to the North. The left cheek corresponds to the Southeast, the right cheek to the Southwest, the left 'Shoutang' corresponds to the Northeast, and the right 'Shoutang' to the Northwest. Once all eight directions are properly aligned, one then examines the bone structure. There are nine types of bone structures on the head and face, all of which are considered signs of nobility. If a person does not possess these unique and extraordinary bones, they will ultimately be unable to attain high status.

所謂九骨者，一曰顴骨，二曰驛馬骨，三曰將軍，四曰日角，五曰月角，六日龍宮，七曰伏犀，八曰巨鰲，九曰龍角。東西兩嶽高成為顴骨，勢入天倉為驛馬，耳齊為將軍骨，左眉上隱隱而起者名曰月角骨，右眉上隱隱而起者名曰日角骨，繞眼圓起者名龍宮骨，鼻上一骨起者至腦名曰伏犀骨，耳兩畔滿拙骨高者名曰巨鰲骨，兩眉毛入邊地稍高似角者名龍角骨，亦名輔角骨。已上九骨皆三品之相。人額上骨圓大名天成骨。顴勢入耳名壽骨，兩耳後骨起名玉堂骨，亦曰玉階骨，項後骨起如雞子者名天柱骨，亦貴相也。

The nine bones refer to these nine types: one is the cheekbone, two is the post horse bone, three is the general's bone, four is the sun angle bone, five is the moon angle bone, six is the dragon palace bone, seven is the hidden rhino bone, eight is the giant turtle bone, and nine is the dragon horn bone. Their respective locations are: the high and prominent areas on the left and right cheeks (known in physiognomy as "East Mountain" and "West Mountain") are called cheekbones; if the cheekbone's energy extends continuously to both sides of the "heavenly granary," it is called the post horse bone; if the bone's energy is level with the ears, it is called the general's bone; if there is a subtle protrusion above the left eyebrow, it is called the moon angle bone; if there is a subtle protrusion above the right eyebrow, it is called the sun angle bone; if there is a round and prominent bulge around the eye sockets, it is called the dragon palace bone; if there is a straight bone rising from the bridge of the nose and extending to the back of the head, it is called the hidden rhino bone; if the bone tissue around both ears is thick and prominent, it is called the giant turtle bone; if the two eyebrows extend toward the "border areas" and slightly rise like horns, it is called the dragon horn bone, also known as the auxiliary horn bone. The above nine bones are all signs of a noble appearance for officials of the third rank or higher. In addition, if there is a round and large bone on the forehead, it is called the heaven-made bone; if the cheekbone's energy extends continuously to the ear root, it is called the longevity bone; if there are prominent bones behind both ears, it is called the jade hall bone, also known as the jade steps bone; if there is a prominent bone on the back of the neck resembling an egg, it is called the heavenly pillar bone. These are also signs of noble appearance.

尺宅從須際至地，部一十三部，位左右東西共二百三十五位。其部分眾多，其象類參雜，若定取紋理黑子，則吉凶之理森然難見。要其大隻，在於骨法神氣。但先相其骨法，觀其神氣，則貴賤自明矣。凡骨形已見，以手揣而識之者，名為骨法；骨形未見，以眼看而識之者，名為骨氣。骨法則止知見定之形，骨氣則可見未來之事，是知能辨骨氣者玄於法也。

The entire facial structure in face reading is called "Chizhai," which is divided vertically into thirteen "parts" from the edge of the eyebrows and hair down to the chin and the lower part of the face. When combined with the left and right sides, there are a total of two hundred thirty-five "positions." Since there are so many parts, the forms they produce are often mixed together. If one only focuses on the patterns and black spots, the reasoning becomes confused and hard to understand. Instead, one should look at the big picture, focusing on bone structure and spirit: first examine the bone structure, then observe the spirit, and the distinction between high and low status becomes clear. Bone structure that is already visible on the surface and can be identified by touch is called "bone structure." Bone structure that is not yet visible and can only be recognized by observing the aura is called "bone qi." Bone structure can only reveal the current fixed appearance, while bone qi can foresee future events that have not yet occurred. Therefore, those who can discern bone qi are considered more skilled than those who only understand bone structure.

神有餘者形或不足，形有餘者神或不足，或俱有餘，或俱不足。親其骨察其心，則神形可見。蓋形麗於骨，而神宅於心。此是其主不必廣壽也。經云：心者，形之主；形者，心之器也。神主其心，心主其形，形體端足，魂魄自全，四體屈伸，神精荒散，君臣相合，四支相助，自然之理也。能知神在於心，心能清淨，則福自生矣。是故，神稍清，形稍緊者，必為富貴人也；神稍濁，形稍慢者，必知其貧賤也。

Some people have abundant spirit but insufficient form, others have sufficient form but deficient spirit, some have both spirit and form in excess, and others have neither. By feeling their bones and examining their character, one can discern the deficiency or abundance of spirit and form. Because the form relies upon the bones, and the spirit resides in the heart; this refers to the relationship of master and servant, not that merely possessing this will certainly lead to longevity. The classic on physiognomy says: the heart is the master of the form, and the form is the tool of the heart. The spirit controls the heart, and the heart controls the form; when the form is upright and full, the soul and spirit will naturally be firm. When the limbs move and bend, if the spirit is scattered and not controlled, then the master-servant relationship is disrupted. The sovereign and ministers work together, and the limbs can support each other, which is a natural principle. If one understands that the spirit resides in the heart and the heart maintains quietness, then blessings will naturally arise. Therefore, those whose spirit is slightly clear and form slightly compact are certainly wealthy; those whose spirit is slightly turbid and form slightly loose can be judged as poor.

《老君之歌》曰：「百劫廣修異骨生，骨肉不合神非靈，嶽牧旌旗骨上生。先看骨肉不聽聲，玉柱相成千萬兵。次看食地廣能平，天倉地庫連滿城，龍宮日月應天庭，神形清潔君呼名，審神察形自有程，有此骨者身必榮，錄在天府仙洞經，天地之內人最靈，直見一生推豪英。」

The "Song of the Old Master" says: Those who have undergone many generations of cultivating good deeds will develop unique bones. If the bones and flesh are not properly matched, the spirit and energy will not be considered refined. The prominent position and grandeur of a governor like Fang Yuezhou, along with his banners and ceremonial attendants, all first manifest through the bones. When judging a person's appearance, one should first look at the bones and flesh, not rush to listen to their voice. If the "Jade Pillar" bone on the forehead is clearly formed, it indicates the ability to command thousands of soldiers. Next, look at the "Food Ground," which refers to the area below the chin and jaw, which should be broad and full. Then examine the two "Heavenly Granaries" and the two "Earthly Reservoirs," which should be full and connected like a city. The "Dragon Palace" eye sockets and the sun and moon angles should correspond with the heavenly palace. A person with clear spirit and pure form will be summoned by the king. Examining the spirit and form follows a certain procedure. Those who possess these bone structures will certainly achieve honor and fame, their names already recorded in the scriptures of the Celestial Palace's Immortal Cave. Among all beings in the world, humans are the most spiritual, and one can directly see from their bone structure whether they will become outstanding heroes in their lifetime.

凡有受氣懷胎，皆稟五行。支曰男，雙曰女。得其偏者形骨必俗，稟其粹者神氣必全。形有厚薄，故福有淺深；神有明暗，故識有智愚。雖吉凶貴賤紛綸不齊，而神見於動作，形備於骨法，善惡有相，可得而知。今以精神、氣色、才智、骨法次第考核，設九成之術以觀之。一曰精神，二魂魄，三形貌，四氣色，五動止，六行藏，七瞻視，八才智，九德行。凡精彩分明為一成，魂神慷慨為二成，形貌停穩為三成，氣色明淨為四成，動止安詳為五成，行藏合義為六成，瞻視澄正為七成，才智應速為八成，德行可法為九成。又有九骨：一曰顴骨，二驛馬，三將軍，四日角，五月角，六龍宮，七伏犀，八巨鰲，九龍角。已上九骨，凡有一骨起者亦為一成。

All human beings who receive the vital energy and conceive are endowed with the energies of the Five Phases. Odd numbers belong to Yang and result in male births, while even numbers belong to Yin and result in female births. Those who receive an imbalanced energy will have an ordinary and coarse appearance, while those who receive a pure and balanced energy will have a complete and refined demeanor. The body's thickness or thinness determines the depth of one's fortune, and the clarity or obscurity of one's spirit determines the intelligence or foolishness of one's mind. Although human fortune, misfortune, nobility, and humility are mixed and varied, the spirit will be revealed through one's actions and demeanor, and the height and form of the body are determined by the bone structure. Good and evil can be identified through their respective appearances, and thus can be discerned. Now, we examine people in the order of spirit, soul, appearance, color, movement, behavior, gaze, intelligence, and virtue, establishing the method of 'Nine Aspects' to observe people: the first is spirit, the second is soul and spirit, the third is appearance, the fourth is color, the fifth is movement and stillness, the sixth is behavior and concealment, the seventh is gaze, the eighth is intelligence, and the ninth is virtue. A clear and bright spirit counts as one aspect, a bold and spirited soul counts as two aspects, a harmonious and stable appearance counts as three aspects, a bright and clean color counts as four aspects, calm and unhurried movements count as five aspects, actions and retreats in accordance with righteousness count as six aspects, a clear and upright gaze counts as seven aspects, quick and intelligent thinking and prompt responses count as eight aspects, and virtuous conduct that can be emulated counts as nine aspects. In addition, there are nine bone features: the first is the cheekbone, the second is the post horse bone, the third is the general's bone, the fourth is the bone at the brow's angle, the fifth is the bone at the moon's angle, the sixth is the dragon palace bone, the seventh is the hidden rhinoceros bone, the eighth is the giant tortoise bone, and the ninth is the dragon horn bone. Among these nine bones, if any one of them is prominent, it counts as one aspect.

《老君歌》曰：「顴骨成權合主兵，驛馬分茅列土人，將軍骨起將軍位，日角月角佐明君，龍骨清明好官勳，伏犀刺史隱沖門，巨鰲繞拙尚書榮，龍角玉枕三臺臣，九成八成臣中尊，五成六成臣中臣，三成四成五品人，一成二成有微勳，有之不成不白身，無成無骨永沉淪，三品貴者皆識人，識人必貴自通神，神魂清淨貴人親，君須識覽洞中文。」

The "Song of the Old Master" says: Those with prominent cheekbones are destined to command troops; those with the Post Horse bone are destined to be granted fiefs and territories; those with a prominent general's bone will hold the position of general; those with both the sun and moon angles on their forehead will become great ministers assisting a wise ruler; those with clear and distinct dragon palace bones will have good official careers and achievements; those with the rhinoceros bone reaching the top of the head can become the governor of a state without revealing their talents; those with the giant turtle bone surrounding and thickening will enjoy the honor of a minister of state; those with dragon horn bones combined with the jade pillow bone will be among the top officials. Those with nine-tenths or eight-tenths of these bones are the most esteemed among officials; those with five-tenths or six-tenths are of medium rank; those with three-tenths or four-tenths are approximately officials of the fifth rank; those with one-tenth or two-tenths have some minor achievements. Even if one has bones but does not form a complete pattern, they will not remain a commoner all their life; those with no bones at all will forever remain in low positions. Those of the third, fourth, or higher ranks are good at recognizing people, and those who can recognize people must themselves be of high status, for they have connected with the divine. Those whose spirits are clear and tranquil will naturally be close to noble people. All of you should study this text carefully.

凡有氣血之成，出於毛髦。毫白者主壽，黑子上生毫者主貴相。若頭髮老來勝者不宜壽，髭鬚少白不宜壽，眉耳生長毫者至壽。眉生白毛，玉堂骨起，仙人之相。胸上生毛主學道術，背上生毛兇惡之人，兩肩上或臂上生毛主慈孝有祿，腹上生毛大富，膝上生毛者少官祿，足下生毛者極仙品人，若足下生黑子，有祿之人。一孔三毫，富貴之身。圓面豐頂，後連山勢起須少者，富貴之相也。

Whether a person's vital energy and blood are full or not will be revealed in their hair. Growing white hairs indicates longevity, and having hairs growing from black moles indicates a noble appearance. If one's hair becomes thicker in old age rather than in youth, it is not favorable for longevity; early white hairs on the beard are also not favorable for longevity. Growing long hairs on the eyebrows and ears indicates a long life. White hairs in the eyebrows combined with a prominent 'Jade Hall bone' indicate a superior appearance of a sage. Growing hairs on the chest indicates a fondness for alchemy and mysticism; growing hairs on the back indicates a fierce and cruel nature; growing hairs on the shoulders or arms indicates a kind and filial person with official rank; growing hairs on the abdomen indicates great wealth; growing hairs on the knees indicates little official rank; growing hairs on the soles of the feet indicates an extremely superior person of the highest spiritual class; if there is a black mole on the soles, it also indicates having official rank. Having three hairs growing from one pore indicates a wealthy and noble destiny. A round face and a full head indicate wealth and honor. A prominent bone at the back of the head connected with the skull, combined with sparse beard, indicates a wealthy and noble appearance.

凡相人面，五嶽欲其相朝，四瀆欲其不混，形神備足，富貴相。所謂五嶽者，順為恆嶽，額為衡嶽，鼻為嵩嶽，左顴為泰嶽，右顴為華嶽。所謂四瀆者，眼為淮，耳為江，口為河，鼻為濟。高成曰嶽，深厚曰瀆，嶽欲成而瀆欲清。若更精彩自足，有威有媚，接對無偽，信行不欺，此乃形神備足矣。

When examining a person's face, the "Five Mountains" should face each other and support one another, while the "Four Rivers" should be distinct and clear, not muddy. Both form and spirit should be complete and abundant, which is the appearance of wealth and honor. The Five Mountains refer to: the lower jaw as the Northern Mountain, Hengshan; the forehead as the Southern Mountain, Hengshan; the nose as the Central Mountain, Songshan; the left cheek as the Eastern Mountain, Taishan; and the right cheek as the Western Mountain, Huashan. The Four Rivers refer to: the eyes as the Huai River; the ears as the Yangtze River; the mouth as the Yellow River; and the nose as the Ji River. A high and prominent feature is called a "Mountain," while a deep and solid one is called a "River." Mountains should have a clear shape and presence, while Rivers should be clear and not muddy. If further combined with sufficient spirit, possessing both dignity and gentleness, being sincere in dealing with others, and keeping promises without deceit, this is called complete form and spirit.

凡人言辭審正，聲音安詳，瞻視尊貴，舉止沉隱，折旋俯仰，諸凡安貼，使人見之不覺悚然生敬者，蔡澤雲第一上相之人，有此威儀。《老君歌》曰：「五嶽阜成終不貧，圓頭項短足珠珍，耳有垂珠度百春，驛馬骨成主萬人，巨鰲骨圓尚書身，虎頭燕頷主騎兵，鳳頭千里受其榮，從少至老不識貧，如同靈鶴在凡群。」

A person who speaks with careful and upright wording, has a calm and dignified voice, maintains a solemn and respectful gaze, moves with steady and composed gestures, and every movement, whether turning or bowing, is precise and proper, naturally commands respect from others. The Warring States strategist Cai Ze called such a person the first rank of superior appearance and demeanor. The "Old Master's Song" says: those whose bodies are thick and robust like the Five Mountains will never be poor throughout their lives; those with round heads and short necks have treasures beneath their feet; those with hanging earlobes will live over a hundred years; those with long post horse bones can command tens of thousands of people; those with thick and round bones like a giant tortoise will hold high official positions; those with the head of a tiger and the jaw of a swallow will command cavalry; those with the head of a phoenix will gain fame across the country, enjoy honor and respect, and never know the taste of poverty from youth to old age, just like a spiritual crane standing among ordinary birds.

又歌曰：「江淮河濟湛然清，四海之中必振聲，五嶽並無一嶽毀，一年福盡一年生，五嶽成來四瀆濁，其人不富有官榮，法〔原缺三字〕各分明，為文位列三臺貴，為武權持萬騎兵。」

There is another verse that says: Those whose ears, eyes, mouth, and nose are as clear and pure as the four great rivers, namely the Jiang, Huai, He, and Ji, will certainly have a reputation that shakes the four seas; if none of the five mountains is collapsed or damaged, their good fortune will continue year after year without end. If the five mountains are properly formed but the four rivers are turbid, such a person may not be wealthy, yet can still attain official rank and honor. The original text here is missing three characters, making it impossible to complete. In summary, all parts should be clearly formed and well structured: those with literary talent can hold high positions, while those with military ability can command tens of thousands of cavalry.

夫欲相之，必先試之性行，相外乃得其真。欲知其性行者，察之於眼，驗之於口，則可見矣。心者，神明之舍，目其竅也。其神內守，而其明外鑑，故觀其眼可以知其心矣。心主於火，目主於木，火木相生，乃分輪理。心有五輪，故目有五等。所謂五等，水、火、木、金、土之精也。

To examine a person's character and moral conduct, one must first observe beyond their physical appearance and verify through their nature and speech, in order to reach an accurate judgment. To understand their character and conduct, one should observe their eyes and verify through their words, and this will reveal their true nature. The heart is the dwelling place of the spirit, and the eyes are the window of this dwelling. The spirit resides within and shines outward through the eyes, so by observing the eyes, one can understand the heart. In terms of the Five Phases, the heart belongs to fire, and the eyes belong to wood. Wood and fire mutually generate each other, thus distinguishing the layers and structure of the eye, known as the 'wheel'. The heart has five wheels, so the eyes are also divided into five categories; these five categories represent the essence of the Five Phases—water, fire, wood, metal, and earth—each giving rise to different eye shapes.

目如初月者屬水，如懸鈴者屬火，如破梯者屬木，如臥弓者屬金，如圓杏者屬土。初月之目，壬癸之精，水流不遠，無信之相也。懸鈴之目，丙丁之精，禮樂情懷，似火之德也。破梯之目，甲乙之精，瞻視瞬息，似木這性直，其間亦有虛妄不實者，蓋木身雖直，而果味不同故也。臥弓之目，庚辛之精，殺君殺父，陣亡兵死，天生露晴是也。圓杏之目，戊已之精，忠孝信行，似土之德。

Eyes shaped like a new moon belong to water; eyes shaped like a hanging bell belong to fire; eyes shaped like a broken ladder belong to wood; eyes shaped like a lying bow belong to metal; eyes shaped like a round apricot belong to earth. A new moon-shaped eye is the essence of壬癸 water, indicating that water flows short distances, and is a sign of untrustworthy character. A hanging bell-shaped eye is the essence of丙丁 fire, indicating a rich heart of rites and music, and harmony with the virtue of fire. A broken ladder-shaped eye is the essence of甲乙 wood, indicating quick and agile gaze, like the nature of wood which is straight; however, among such people there are also those who are deceptive and unreliable, because although the trunk of the tree is straight, the taste of the fruit varies. A lying bow-shaped eye is the essence of庚辛 metal, indicating a tendency towards regicide, patricide, death in battle, or death by military service, specifically those with eyes that protrude. A round apricot-shaped eye is the essence of戊己 earth, indicating a person who is loyal, filial, and trustworthy, harmonizing with the virtue of earth.

言者，心之聲也。靈氣漏露，發而成響，神靜則辭寡，神躁則辭多，是以既察之於目，又驗之於口。多言數窮，不如守中。周廟金人，三緘其口。君子欲訥於言而敏於行，故知金言無益，最減人相。凡人言語無統緒，好摭人短處，自恃已長處，此人也輕薄無行，眾所共惡，摧挫失志，禍從斯起矣。夫聰明豁達者少遲，執迷勾留者多滯。是以君子之性，通而不執；小人之性，執而不通。君子有將來，不期身貴而自貴，雖不徼福而福自至焉。小人無此去，自望身榮，而多得禍焉。故曰凡欲相之，必先試之。

Speech is the sound that arises from the mind. Vital energy leaks out and becomes speech: a person with a calm spirit speaks little, while one with a restless spirit speaks much. Therefore, one must observe from the eyes and also verify through speech. Laozi said that speaking much often leads to embarrassment, so it is better to keep a middle void. In front of the Zhou dynasty's ancestral temple stood a golden figure with three seals on its mouth. Confucius also advocated that a gentleman should speak slowly and act swiftly. This shows that boasting is of no benefit and most damaging to one's appearance. Those who speak without order, love to point out others' faults, and always praise their own virtues are shallow and untrustworthy, and are disliked by the people. When they meet with setbacks, misfortunes arise from here. The wise and broad-minded are seldom obstructed, while the stubborn and confused are always hindered. Therefore, a gentleman's nature is open and not rigid, while a petty person's nature is rigid and not open. A gentleman has a bright future, not seeking wealth deliberately but naturally becoming prominent, not seeking happiness deliberately but happiness coming naturally. A petty person lacks this grace, always hoping for their own glory, and thus invites more troubles. Therefore, to judge a person, one must first examine their nature and behavior.

凡閱人必詳察其骨狀，似載棟樑者貴人也。眼有蓋而魚尾遠者，主有大祿。天勢圓大，旗亭廣博，心目分明，品位自崇。瞬息不定，瞻視不常，心性不定之人也。羊眼四白，死於道路。蜂目豬眼，毒而多淫。大小不等，眉頭屈曲，若下視者皆壽短之相。精神不定，目急者無信。瞳子微小，赤脈亂侵者，並主惡死。目下小者為善相。四大猖狂，目不自斂，衣食必破。經云：重瞳者未必為貴，眇目者未必為賤。仔細觀察相可知矣。

When judging a person, one must carefully examine their bone structure. If the bones are thick and strong, like a sturdy beam, they are signs of a nobleman. If the upper eyelids cover the eyes and the corners of the eyes extend far with the eye tails, they will enjoy great fortune. If the forehead is round and broad, and the areas around it, called "flag pavilions," are open, then the mind and eyes are clear and distinct, indicating a high rank and status. If the eyes move constantly and the gaze is unstable, the person is fickle in character. If the eyes are like those of a sheep, with the white part surrounding the black pupil, the person will die on the road. Those with bee-like or pig-like eyes are deceitful and lustful. If the eyes are of unequal size, the eyebrows are twisted and the person often looks down, these are signs of a short life. If the spirit is scattered and the gaze is hurried, the person is untrustworthy. If the pupil is small and red veins invade the white part of the eye, it indicates a sudden death. If the area below the eyes is not prominent, it is a good sign. Those who are reckless and their gaze cannot be controlled will surely lose their wealth. The classic says: having a double pupil does not necessarily mean being noble, and losing one eye does not necessarily mean being lowly; one must carefully examine the whole appearance to make a judgment.

金毛五色是鸞鳳之衣，紫綬金章是朝天之服，故知神不貴者，其形不永期也。人受天地五行之正氣，一月精血凝，二月胚胎成，三月統血脈，四月形體就，五月能動轉，六月毛髮生，七月筋脈至，八月臟腑具，九月谷氣在胃，十月百神修具，出於子亥之門，然後成人。蘊胚胎之真粹，稟靈骨於幽冥。情慾既萌，遂生禍福，事雖未兆，神已先知。發於五神是為五色，布在面部，吉凶可知：青憂，白哭，黑病，赤災。惟有黃氣，獨主喜慶。更須紀四時瞻察，隨本相以相生，則災福之理，昭然自見。

The plumage of golden feathers and colorful patterns is the attire of the mythical phoenix, while purple sashes and golden seals are the ceremonial robes worn when appearing before the emperor. From this we can understand that those lacking in spiritual essence will not have a long life. Humans receive the pure essence of the Five Phases from heaven and earth: in one month, the essence and blood coalesce; in two months, the embryo takes shape; in three months, the blood vessels connect; in four months, the body is fully formed; in five months, movement begins; in six months, hair appears; in seven months, the sinews are connected; in eight months, the internal organs are complete; in nine months, the grain qi enters the stomach; in ten months, the hundred spirits are perfected, and the person is born through the gate of Zi and Hai. Within the embryo, there is the essence of theEarlier Heaven (innate nature), and in the hidden realm, they receive the refined bone structure. When desires arise, calamity or fortune is generated. Although there are no signs yet, the divine already knows. This divine knowledge originates from the spirits within the five internal organs, which manifest as five colors on the face, indicating fortune or misfortune. Blue signifies sorrow, white signifies weeping, black signifies illness, red signifies calamity, and yellow signifies joy. One must also observe according to the four seasons, ensuring that the colors correspond with the person's inherent Five Phases, so the principles of fortune and misfortune become clear.

夫貴人者，含靈受既，稟之於天和；血脈形神，降之於精髓。山有玉而草木鮮，水懷珠而波瀾媚。人有貴氣者，形神骨肉自然異於常倫，無藝無才亦有大祿，雖處貧賤之中，人自欽仰，此貴人之苗也。但看禮度、接待、行步、笑語、精神，自在異於眾人，貴人一見便加愛重保護，原其顯達者是也。《老君之歌》：「三品貴者皆識人。」此其象也。

The so-called nobleman possesses a refined and delicate aura, inherited from the harmonious energy of heaven; his blood, form, and spirit all descend from the essence of his parents. Just as jade is hidden in mountains and makes the surrounding grass and trees exceptionally fresh and moist, and pearls are contained in water and make the waves especially graceful and charming, a person with noble quality naturally differs from ordinary people in his form, spirit, and physique. Even if he lacks a particular skill or outstanding learning, he still enjoys great fortune. Even when he is in poverty and low status, others naturally respect and admire him. This is the sign of a nobleman. By observing his manners, demeanor, way of walking, and expressions when laughing or talking, one can see that he is different from others. A nobleman of high status naturally cherishes and protects him. Investigating those who later become prominent, they mostly started in this way. The "Song of the Old Master" says, "The three kinds of noble people can all recognize others," referring precisely to this kind of atmosphere.

賤人者，雖能語而無神，賤人者，雖能語而無神，雖有形而無骨，視其氣則不潤，察其色則無光，手足失墜，筋節不續，舉措悚懾，作事乖違，其精神、語笑、體度、接對，一見可知，更不在相也。經云：頑石投於江湖，雖千年而不潤；白玉投於沙泥，至劫盡而明。形薄者不可以任重，神濁者必難以當祿。元氣失者視之不遙，元氣勝者望之愈遠。氣貴者望之如雲宵，氣賤者望之如糞土，其根本深淺亦可知矣。

Those with a low vitality appear the opposite: although they can speak, they show no spirit; although they have a form, they lack strength. Their breath is dry and not moist, their complexion lacks luster. Their hands and feet move clumsily without precision, their tendons and joints do not connect smoothly. Their movements are timid and fearful, their actions are erratic and contrary. One can immediately tell from their spirit, laughter, posture, and manner of speech, without needing to examine any particular part. The classic says: a piece of stone thrown into rivers and lakes will remain unrefined even after a thousand years; white jade buried in sand and mud remains bright and clean until the end of the kalpa. Those with a frail physique cannot bear heavy responsibilities; those with a murky spirit cannot endure official rank. Those who have lost their vital energy appear lacking in spirit and unable to reach far; those with abundant vital energy appear more profound and majestic. Those with noble energy seem to reach high into the clouds; those with low energy seem like a heap of dung. Thus, one can know the depth of their roots.

經曰：莽蒼無色終年貧，黃鬚亂垂乞為伶，腹淺臀薄無屋薪。急行視後多孤辛，腦髮半垂少失親。鶴頂結露不用論，區區終日沒精神。肉多口大蠐螬身，縱得公卿命早遲。更有掉腰蛇行人，雖年百歲守孤貧。

The Classic of Mutual Observations states: A person with a dull, dark, and lifeless complexion will be poor throughout the year; someone with yellow beard hair that is scattered and hanging down is likely to become a beggar or a performer; a person with a shallow abdomen and thin hips will have neither house nor firewood at home. Those who walk hurriedly and frequently look back are mostly lonely and unfortunate; someone with half their hair hanging down from the back of their head will lose both parents at a young age. A person with a sharp and narrow head like a crane's beak, and a top that appears hollow and dew-like, is even worse; such a person is always anxious and busy without spirit. Those with much flesh, a large mouth, and a body that is swollen and crawling like a grubs will, even if they become officials, have their lifespan cut short. Also, those who walk with swaying hips and move like snakes will, even if they live to be a hundred years old, only live in loneliness and poverty.

兩耳上平為百會，前為額，後為腦，前為星堂，後為玉枕。枕之骨凡一十八般，皆公侯富貴之相也。今具骨法如後：車軸，仰月，覆月，方枕，一字，背月，十字，八字，玉環，右撒，左撒，三關，雞子，山字，連枕，品字，垂針，懸針。經云：凡人有此骨者，皆貴相。如作僧道，雖不貴，有此枕者皆主壽。凡人稍有玉枕，但有骨微起者，皆主祿壽旺，平仄無者，祿壽難逢。婦人有之，皆亦主貴矣。

Take a level line from the ears upward, and the top of the head in the middle is called "Baihui." In front of Baihui is the forehead, and behind it is the brain. Further细分, the front part is called "Xingtang," and the back part is called "Yuzheng." There are eighteen different types of Yuzheng bones, all belonging to the appearance of nobility and wealth. Now I list these bone structures below: Chezhou Zhen, Yangyue Zhen, Fuyue Zhen, Fang Zhen, Yizì Zhen, Beiyue Zhen, Zixi Zhen, Bazi Zhen, Yuhuan Zhen, You Sa Zhen, Zuo Sa Zhen, Sanguan Zhen, Jizi Zhen, Shanzì Zhen, Lian Zhen, Pinzi Zhen, ChuiZhen Zhen, Xuanzhen Zhen. The classic on physiognomy says: those who are born with these bones are considered to have a noble appearance. If someone becomes a monk or a Taoist, even though they do not show wealth, those with Yuzheng bones are still destined for longevity. In general, if a person has even a slight Yuzheng bone, even if it is only slightly raised, it indicates prosperity and longevity. Those with a flat and sunken back of the head, completely lacking Yuzheng bone, are unlikely to have prosperity or longevity. Women who have Yuzheng bones are also considered to have noble destiny.

耳若無珠者不貴，若有珠者不貴，何也？難得正垂而生，謂不得地也。珠若生正垂，謂得地也。向外貼者為失地也。若正月十五夜珠，繫青白珠，最為上也，若青白色光潤是也。如豌豆大帶五顆者，必建節。若八月夜珠者次也，四五品官也。若帶三顆者，合取一品，繫磁白珠也，白瑩潤，六七品官也。帶兩顆者，有官無職。若五月十五夜珠者下也，繫粉紅者是也。如豌豆大帶五顆者，四五品官也。若帶三顆者如豌豆大，七八品官也。如三四顆者，八九品官，亦有官無職。如兩顆者，無官而有權。若粉紅者，不光澤而圓者，如五月珠者，多饒限弱反覆。

Ears without hanging pearls are not considered wealthy; ears with hanging pearls are also said not to be wealthy. This is because hanging pearls are rare and difficult to form in a straight and properly hanging shape. If they are crooked or not straight, it is called 'not getting the right position'. Only when the hanging pearls hang straight and properly is it called 'getting the right position'. If the pearls are turned outward and pressed against the ear, it is called 'losing the right position'. In physiognomy, the color of the ear pearls is compared to pearls under the moonlight. Those resembling pearls on the fifteenth day of the first lunar month, which are of a bluish-white color, are the highest quality, meaning they are bluish-white and smooth. If such ear pearls are the size of a green pea and there are five on each side, they are destined to hold high official positions and be granted titles. Pearls resembling those on the fifteenth day of the eighth lunar month are of the next level, suitable for officials of the fourth or fifth rank. Those with only three pearls are destined for the first rank, and those with a porcelain white color, smooth and white, are suitable for officials of the sixth or seventh rank. Those with two pearls have official titles but no actual positions. Pearls resembling those on the fifteenth day of the fifth lunar month are of the lowest quality, being pink in color. Those with the size of a green pea and five pearls are suitable for officials of the fourth or fifth rank. Those with three pea-sized pearls are suitable for officials of the seventh or eighth rank. Those with only three or four pearls are officials of the eighth or ninth rank, also having titles but no actual positions. Those with only two pearls have no official titles but hold actual power. If the pearls are pink, not smooth but only round and smooth, they are considered like the pearls of the fifth lunar month, and such people usually have weak constitutions and their fortunes are unstable and changeable.

此已上三等珠要顆圓者貴，不圓者減半，取富貴輕。向外貼者自立也，若向裡者貼者，長富。要耳貼輪而厚，取富貴準也。左耳不牢妨父，右耳不牢妨母。不牢者無根也，薄而無垂也。

The three types of ear pearls all require them to be perfectly round to be valuable; if they are not round, their value is halved and the fortune they bring is less. Ear pearls that turn outward indicate a person who achieves success through their own efforts, while those that turn inward indicate long-term wealth. The overall standard is that the earlobe should be close to the head and thick. Following this standard is the most accurate way to determine fortune. If the left ear is not firmly attached, it may harm the father, and if the right ear is not firmly attached, it may harm the mother.the so-called "not firm" means the ear root is hollow and lacks a solid base, the ear flesh is thin, and there is no hanging pearl underneath.

若重額者，為人多樂也。若天庭骨正者，入廟堂。又為天頂者，承以蔭，為白色，光潤明也，上至髮際下至眉齊。若額不似熨者不貴，熨者是明也。如兩重額者合取二，齊賓生向前者，初年多滯，及犯了額者，堪一齊也。婦人有重額者，多饒貧賤也。重額者，額上有附肉者是也，必食離合之財。左額上有痣者，陽人多不在家，亡也。若陽人有三骨者，額上身邊骨起是也，必過長上之基。若有天倉是富人之根本，若滿者富貴也，不滿者反是夭短。髮際下者，必夭壽。若山源不正，平生三破。左壁好者食祖基，右壁好者食其妻，祿合立外財。

A person with a double layer on the forehead tends to enjoy much comfort and ease. A straight and upright bone in the forehead indicates the potential to serve in government. The so-called "top of the forehead" is the area that receives the blessings from ancestors; it should be white, bright, and smooth, extending from the hairline up to the eyebrows. If the forehead is not smooth and flat like it has been ironed, it is not auspicious. The term "ironed" here refers to being bright and even. Those with a double forehead should have both sides even and level; if the hair on the sides grows unevenly forward, there will be obstacles in early life. Those whose forehead is damaged can only have one side even. For women with a double forehead, they are often poor and lowly. A double forehead refers to an additional layer of flesh on the forehead, and such people are destined to gain and lose wealth frequently. A mole on the left forehead indicates that a man is likely to leave home and may even die away from his homeland. A man with three bones on his forehead, meaning the bone on the forehead and the bones on the sides of the forehead are prominent, will surpass his ancestors' achievements. The "Heavenly Granary" on both sides of the forehead is the foundation of wealth; a full Heavenly Granary signifies wealth and longevity, while a hollow one indicates a short life. If the hairline is too low, it indicates a shortened lifespan. If the bridge of the nose is not straight, the person will experience three major setbacks in life. A well-developed left side of the forehead indicates inheriting ancestral wealth, while a well-developed right side indicates relying on the wife for support. As for the position of wealth, it should be sought through external means.

若眉細長稀疏，正平有彩者貴；黑濃鹿無光者不貴。若陰人得正陰眉者，平生多樂也。若陽人得陽眉，平生亦多樂也。陰人得陽眉者敗，陽人得陽眉者濫。陽人有聖眉者，必食陰人重疊之財。若眉重者，是眉上有肉附高也。若男子眉不停者，出子於眾母也。如眉散逆者，必棄前妻，後就富妻，此人命短及絕嗣，有大德者減半。若有勾者，小背向下曲者，是積行人也。陽人陰眉散者，必定妨妻多也。散在小背者，妨兩三個也；散在大背者，妨三五個也。若陰人得正陽眉者及散者，妨五七夫；若陽眉不正及散者，妨兩三夫。若十分陽眉散者，必落娼。

Fine, long, and sparse eyebrows that are level and bright indicate a person of high status; dark, thick, coarse, and hard eyebrows without luster indicate a lack of status. A woman with pure "yin eyebrows" will enjoy much comfort in life; a man with "yang eyebrows" will also enjoy much comfort. However, if a woman has yang eyebrows, her family will decline; if a man has yang eyebrows that are overly prominent, his behavior will be reckless. A man with "saint eyebrows" will certainly receive layers of wealth from women.the so-called "mí zhòng" refers to a layer of raised flesh above the eyebrows. If a man's eyebrows are uneven in height, his children will have different mothers. If the eyebrows are scattered and growing in the opposite direction, he will discard his first wife and marry a wealthy woman, and such a person will have a short lifespan and be prone to having no descendants; if the person has deep virtue, the misfortune can be reduced by half. If the eyebrows end like a hook and slightly curve downward at the tip, it indicates a person who accumulates virtue. However, if a man has scattered yin eyebrows, he will repeatedly harm his wife; if the scattering is at the small bend of the eyebrow, it will harm two or three wives; if the scattering is at the large bend of the eyebrow, it will harm three or five wives. A woman with pure yang eyebrows or scattered yang eyebrows will harm five or seven husbands; if the yang eyebrows are slightly scattered, it will harm two or three husbands; if the yang eyebrows are very scattered, she will end up in the entertainment industry.

陽人眉有角者，是眉毛三五根成縷也，必見兩三個妻也。眉生四角者，必見三五個妻也。眉角盛者妻多也。若眉眼相近者，不宜初子也。注異有聖眉者，合得陰人之財，眉上有附肉高者是也。

A man who has "angles" on his eyebrows, meaning three or five eyebrows growing together into a single upright strand, is destined to marry two or three wives. If there are four such strands on the eyebrows, he will marry three or five wives; the more prominent these strands, the more wives he will have. If the eyebrows are too close to the eyes, it is unfavorable for the first child. There is also a note that a person with "saintly eyebrows" is destined to receive wealth from the wife's family. Saintly eyebrows refer to a raised piece of flesh above the eyebrows.

眼中有神者貴，無神者不貴，必為人昏暗。若七分內神者及第，十分內神狀元取一齊。眼裡有學神旺者為樂，有才神者小貴。夫剛骨有肉者，積財鉅萬；剛骨不正者，亦積財鉅萬。額上有若指甲潤者，是剛骨也。若正者，三品官也；不正者，五六品也。婦人有剛骨者，多妨夫及出子於眾父也。三品以上貴能兼富，四品以下富能兼貴。

A person with spirit in their eyes is esteemed, while one without spirit is not. Such a person is certainly dull and weak. If the eyes are reserved and restrained to seven parts, they can pass the imperial examinations; if they reach ten parts, they may become the top scholar. This is called the "one and all" pattern. Those with a strong "study spirit" in their eyes will have a peaceful and happy life. Those with a "talent spirit" may attain some status. If the "strong bone" on the forehead is covered with flesh, they can accumulate great wealth. Even if the strong bone is not properly formed, they can still accumulate wealth. The "strong bone" refers to a small bump on the forehead, about the size of a fingernail, with a smooth and moist color. If the strong bone is properly formed, one may hold a third rank official position; if not properly formed, one may hold a fifth or sixth rank position. Women with a strong bone often harm their husbands and have children from different fathers. Generally, those who hold positions above third rank are both esteemed and wealthy, while those below fourth rank are wealthy but not esteemed.

眼裡無學神者或不秀者，不高貴也。視低無學神，如無目人覷其三鼎。婦人眼內有神者下也。目斜視，好殺也；目正視者平也。疊睛平視者，平安多遭冤枉之事。眼神散者，多發疾。眼屬南方日月之宮，是神之所舍，外照萬物，或開或閉，灼然不見，或秀或媚，或威或惡，長守黑白分明，神物有力，回顧有常，掌三公之位，不可逃也。晴有三角，晴外露，赤縷慣睛，區區覓食，相之下也。眼中有三點神者，必建節；有兩點神者，五品官。

Those without the "Xueshen" (spiritual light of learning) or with unclear, unrefined eye shapes cannot be considered noble. Those with low, dim eyes lacking Xueshen are like the blind trying to examine ancient bronze vessels; they see nothing. Women with overly prominent spiritual light in their eyes are of inferior quality. Those who look at others with slanted eyes are inclined towards cruelty, while those who look straight and levelly are gentle in nature. Those with heavy eyelids and a flat gaze may live a peaceful life, but often suffer from unjust accusations. Those with scattered eyes tend to be sickly. Eyes belong to the south, the palace of the sun and moon, the dwelling place of the divine. They look outward to observe all things; their opening and closing movements contain inner brilliance without excessive display, either refined, charming, severe, or fierce. If one can maintain clear distinctions between black and white and strong vitality, with calm and steady glances, then they are destined for high official rank, something they cannot escape. Those with triangular eye protrusion, bulging eyes with red threads running through them are destined for a life of toil and are of inferior quality. Those with three points of spiritual light in their eyes will surely achieve military success and territorial control; those with two points will attain positions of fifth rank.

若左眼下有臥蠶者，目下光潤如臥蠶之狀，必主食僧道之祿。若右眼下有臥蠶者，必食陰人之祿。若左眼下胞勻硬，主三子之數；右眼下胞勻硬，主六子之數。左右視高及神明者，繫子多也，於內有顯子也。夫則覷其妻，妻則覷其夫，行業者為先，謂如夫帶三子，妻帶七八子者，夫有行也。

If there is a "wocan" (a smooth, raised bump beneath the left eye), it indicates that the person will enjoy the blessings and prosperity of monks and Taoists. If there is a "wocan" beneath the right eye, it indicates that the person will enjoy the wealth and prosperity from the wife's side. If the eyelid beneath the left eye is even and firm, it signifies having three sons. If the eyelid beneath the right eye is even and firm, it signifies having six sons. If both eyes shine brightly when looking upward, it indicates many children, among whom some will achieve prominence. To determine the number of children, the husband and wife should look at each other's features. The husband should refer to his wife's features, and the wife should refer to her husband's features, taking the side with greater virtue as the determining factor. For example, if the husband's features indicate only three sons, but the wife's features indicate seven or eight, it is because the husband has greater virtue.

左眼有層紋者，一個兄弟；兩層紋者，是兩個兄弟。若層紋在裡者，兄弟不得力；有義紋者，兄弟子不到頭。上胞為父，下胞為子。父宮胞硬，則父送其子；子宮胞硬，則子送其父。眼若悲啼，兩角白仁多者，兄弟多饒眾母也。若眼臉下迎上，不過月餘；上迎下，不過百日。兩相併者，是早亡者。有殺人難殺在眼，若疊睛垂視，及斜視，下視，為殺不散者，澄湛為上也。

If there is a horizontal line above the left eye, it indicates one brother; if there are two horizontal lines, it indicates two brothers. If the horizontal lines are close to the inner corner of the eye, brothers are unlikely to be reliable. If there is a 'yi' mark, brothers and cousins will not be able to stay together. The upper eyelid represents the father's palace, and the lower eyelid represents the mother's palace. If the upper eyelid is hard, it signifies the father sending the son away, with a white-haired person mourning a black-haired one. If the lower eyelid is hard, it means the son will be the one to send the father off. If the eyes look as if they have just cried, with a lot of white showing at both corners, although there may be many brothers, they are often from different mothers. If the lower eyelid turns upward to meet the upper eyelid, the lifespan is no more than a month and a half; if the upper eyelid turns downward to meet the lower eyelid, it is no more than a hundred days; if both upper and lower eyelids meet each other, it is a sign of early death. The killing energy on a person's body is hardest to resolve in the eyes: overlapping eyelids with downward-looking eyes, and cross-eyed or downward-looking eyes, these kinds of killing energies gather and do not dissipate. Clear and bright eyes are considered the best.

若鼻不直聳者不貴，有節必兩姓也。若鼻近上有節者，祖姓不真；近下有節者，自姓不真。鼻不藏竅不富，如富者，必側近有庫也。若鼻蹇，四十五大破也。聳者貴，有庫者足，鼻肥兩端紅潤者是也。若有仙庫者，足富貴；有俗庫者足財。庫在仙庫之下，單庫者下半，雙庫者雙也。若鼻懸紋者，多移落他鄉。鼻小及人中蹇者，平生多動搖也。眉過目，人富也。如狼目虎視全者，富貴；不全者，富而不貴也，只可同憂不可同樂。

The nose that is not straight and high does not indicate wealth; if there is a ridge on the nose bridge, the person will certainly change their surname in their lifetime. If the ridge is higher up, the surname of the ancestors is not genuine; if it is lower down, the person's own surname is not genuine. If the nostrils are exposed and not hidden, the person will not be wealthy; if someone is wealthy despite this, they must have the 'storehouse' near the nose. If the nose bridge is blocked and not smooth, there will be a major setback at the age of forty-five. A high and prominent nose indicates wealth and status; having the 'storehouse' on both sides indicates wealth. This refers to a thick nose tip and redness on both sides. Having the 'immortal storehouse' indicates both wealth and status, while having the 'common storehouse' indicates sufficient wealth. The common storehouse is located below the immortal storehouse, and if it is only on one side, its effect is halved; only when both sides are present is it complete. If there is a straight line on the nose bridge like a hanging needle, the person is likely to move and settle elsewhere. A small nose with a narrow and blocked philtrum indicates a life of constant movement and instability. Long eyebrows indicate wealth. If someone has both the fierce eyes of a wolf and the sharp gaze of a tiger, they are destined for wealth and status; if they lack either, they may be wealthy but not noble, and such people can be shared in hardship but not in comfort and ease.

若口不方者不貴，是一齊之齒，四海之方圓，合要方，開要圓。齒齊密者，取富貴準也。若齒有三十六個者，大貴。如稀少者及唇掀者，賤。如四海方圓，高得助也。唇紅齒白，富貴之苗也。

A mouth that is not square in shape does not indicate high status. The phrase "one set of teeth" means that the teeth should be neat and aligned. The phrase "the roundness and squareness of the mouth" refers to the shape of the mouth's perimeter: when closed, it should appear square, and when open, it should appear round and complete. Teeth that are neat, even, and closely packed are the most accurate indicators of wealth and status. Having thirty-six teeth indicates great fortune. Sparse or missing teeth, along with a lip that lifts and cannot fully cover the teeth, indicates low status. A mouth whose perimeter is properly round and square can receive support from those in power. A red lip and white teeth are signs of future wealth.

髮疏賓美者，富貴得助。頦下有成主旅肉者，足富。頦中有蠶者，限外有餘，壽命七十有三。勒腰蠶者，七十八，不固，減三年。八九十者，看餘限豐滿也。頦下旋生□肉在頦骨下，必主近有權也。

A person with sparse hair but neat and beautiful sideburns will receive help from others and achieve wealth and status. If there is a thick, solid mass of flesh beneath the chin, the family will be prosperous. If there is a swelling resembling a silkworm lying horizontally in the middle of the chin, one will have remaining blessings even after the destined period of fortune, and can live to be seventy-three years old. If this silkworm-like mark is indented like a belt, one can live to be seventy-eight. If it is not firmly formed, then subtract three more years. As for those who can live to be in their eighties or nineties, it depends on whether the remaining parts of their destiny are full and prosperous. If there is another lump of flesh growing separately below the chin and beneath the jawbone, it indicates that power will be seized within a short period. There is a missing character in the original text, so I dare not make up anything.

眉耳額限初主，耳限八限之先。不欲焦黑，及有粥衣，主腎臟有疾而不貴。如猴人有者，不妨世人，只知無珠者，不貴。如貴者何也？輪廓分明紅潤，有刀環也。大抵耳不欲向前，不欲低於眉。謂耳低於眉，不要反輪，必破祖也。風門不欲小，無學之人也。不欲上廣下狹，父母早亡也。虎形上尖下闊，猴形人亦上尖，熊形人上下勻停，獸形下狹上正也。如反輪不破祖，下狹遲亡父母。風門小而有學者，何也？看其高於眉，紅潤有氣也。主初年駁雜，當細辨之。如行運男左女右交生，日後起有缺者，在襁褓中有疾驗也。

The three limits of the eyebrows, ears, and forehead govern the early years of a person's life, among which the ear limit comes first in the eight limits. The ears should not be dry, withered, or black, nor should they be covered with a thin layer like the residue of rice soup, which indicates kidney disease and a lack of wealth. However, if someone with a monkey-like appearance has such ears, it is not a problem. People often believe that lacking an earlobe means a lack of wealth, but some people without earlobes are still wealthy. Why is this? Because their earlobe and ear shape are clearly red and lustrous, and they have a ridge of bone resembling a knife ring inside the ear. Generally speaking, the ears should not be too forward or too low compared to the eyebrows. Those who say the ears should not be lower than the eyebrows also require that the earlobe should not be overly turned out, otherwise it will lead to the destruction of ancestral fortune. The wind gate of the ear should not be too narrow; a narrow wind gate indicates a lack of scholarly ability. The shape of the ear should not be wide at the top and narrow at the bottom, which indicates the early death of parents. However, for people with a tiger-like form, their ears are naturally pointed at the top and broad at the bottom; for those with a monkey-like form, their ears are pointed at the top; for those with a bear-like form, their ears are evenly proportioned; and for those with an animal-like form, their ears are narrow at the bottom and square at the top. Each should be judged according to their specific form. If the earlobe is inverted but does not destroy ancestral fortune, then a narrow lower part and wide upper part only delays the harm to the parents. Why do some people with narrow wind gates still have scholarly ability? This is because their ears are positioned above the eyebrows and are red and lustrous. Such people may have a complicated early life, and one must be careful to distinguish. Regarding the flow of fortune, for men, the left ear is considered, and for women, the right ear is considered, and they are alternately calculated. Any years corresponding to the missing parts of the ears often indicate illness during infancy, which can be verified.