The preface to the "Great Unity of Human Relationships Assignment" (Yuan Dynasty · Xue Yannian)

夫閱人之道，氣色難辯，骨法易明。骨法者，四體之幹，有形象列部分，一成而不可變，欲識貴賤、貧富、賢愚、壽天，章章可驗矣。至於氣色通於五臟之分，心為身之君，志為氣之帥，心志有動氣必從，氣從則神知，神知則色見，如蜂排沫，蠶吐絲，隱現無常，欲別旺相、定休咎，於氣色則見矣，非老於是者不能。若精是術，必究是書，是書蔓延於世甚夥，苟不抉擇而欲遍覽，猶入海澐沙，成功幾日。

The method of evaluating people's character is most difficult when looking at "qi color" and easiest when looking at "bone structure."所谓 "bone structure" refers to the skeletal framework that supports the limbs and torso, which has a fixed shape and is located in specific parts of the face and body. Once formed, it does not change. It is possible to judge a person's status, wealth, wisdom, longevity or short life by examining it, and each aspect can be verified. As for "qi color," it connects to the five internal organs. The heart is the sovereign of the body, and will is the commander of qi. When the mind of the heart moves, qi follows. When qi moves, the inner spirit perceives it, and when the spirit perceives it, color appears on the skin. This change is subtle, like the foam of a bee or the silk of a silkworm, appearing and disappearing without a fixed pattern. To discern the prosperity, decline, and destiny of qi, and to judge future fortune or misfortune, one must look at the qi color. This is something that only those with many years of experience in this field can do. If one wishes to master physiognomy, they must thoroughly study the physiognomy texts. However, there are too many physiognomy texts circulating in the world. If one tries to read them all without careful selection, it is like trying to count the sand in the sea, and one will never achieve anything.

善乎，金尚書張行簡《人倫大統賦》與芟諸家之冗繁，撮百世之機要，提綱挈領不三二千言，囊括相術殆盡，條目疏暢而有節，文辭華麗而中理，其心亦勤矣，是以初入其門者，未免鑽仰之勞，僕觸僭竊之非，以鮮聞管見，附註音釋其下，仍括諸家之善以解之，目之曰音注集解，庶使學者有所依藉。然而知面之部分，莫知適從，亦徒勞耳。

The book "Renlun Datong Fu" written by Zhang Xingjian, a high official of the Jin Dynasty, is indeed a good work: it eliminates the redundant and repetitive parts of previous physiognomy texts, distilling the essential points passed down through generations. The whole text is only a couple of thousand characters, yet it almost includes all the content of physiognomy. Its sections are clearly organized and well-ordered, with elegant and reasonable language. The author's effort is truly arduous. Because the text is concise, beginners may find it difficult to understand and need to put in some effort to study and admire it. I, Xue Yannian, have dared to face the criticism of plagiarism and, based on my limited knowledge and partial understanding, added annotations and phonetic explanations to the text, and also collected appropriate statements from various physiognomy books to explain it. I titled it "Yin Zhu Ji Jie" in hopes of providing some guidance for those studying physiognomy. However, to be honest, if one only understands the annotations but does not know where the various facial features are located, reading it will be of no help, and it will still be a waste of effort.

面圖世傳者多指龜為鰲，近獲郤陽簿李庭玉所圖面部，凡六其部分，行運氣色骨法紋痣至真且悉，其義愈明而意愈彰，可為發蹤指示之標的也。故弁諸賦首，庶學者披圖按賦，相為表裡，決人凶吉如示諸掌，可謂胸中天眼不枯矣，豈無補哉？雖然，獲兔魚必由筌蹄，能樂學必興其藝，有心於是，而欲齊唐舉之肩，接許負之踵，諒亦不能不自此始爾。皇慶二年蒼龍癸丑端陽日秋潭薛延年壽之序。

The facial diagrams commonly found in the world are mostly confused, mistaking the tortoise for the giant鳌. Recently, I obtained a facial diagram drawn by Li Tingyu, the county magistrate of Xiyang, divided into six parts. It accurately and thoroughly depicts the flow of years, complexion, bone structure, markings, and moles, making the meaning of the essay clearer and more evident, sufficient to serve as a guide. Therefore, I place it before the essay so that those studying physiognomy can compare the diagram with the essay, one as a surface and one as a core, verifying each other. Judging people's fortune and misfortune becomes as clear as looking at one's own palm. It can be said that the "heavenly eye" within one's chest will no longer dry up. Can this not be helpful? Although so, catching rabbits requires a net, fishing requires a bamboo basket; tools are only the means to start with. If one truly enjoys learning, skill will naturally improve. Those who are genuinely interested in this field, wishing to stand on the shoulders of Tang Ju, the skilled physiognomist of the Warring States period, and to continue the tradition of Xu Fu, the female physiognomist of the Han dynasty, must surely begin from here. This is the preface written by Xue Yannian on the Dragon Boat Day of the second year of Huangqing, the year of Guichou.

貴賤定於骨法，憂喜見於形容。〔凡人賢愚、貴賤、修短、吉凶、成敗、利鈍，皆定於骨法也。骨為君，肉為臣，骨肉慾其相輔為貴，若露骨肉薄者主於下賤。憂喜乃未來之事，人莫能知。憂喜未分，則氣色朝夕發於面部，青憂疑，赤口舌，白哭泣，黑死墓，黃喜慶。〕

The essay states: Whether a person is noble or lowly is determined by their bone structure; whether they will face worries or rejoice is shown by their appearance and complexion. Xue Yanyuan explains: The wisdom or foolishness, nobility or lowliness, longevity or short life, good fortune or misfortune, success or failure, smoothness or difficulty of a person are all determined by their bone structure. Bones are like a ruler, flesh like ministers; bones and flesh must complement and support each other to form a noble appearance. If the bones are prominent and the flesh is thin, it indicates a life of low status. Worries and joys are events yet to happen, which a person cannot foresee. Before worries and joys are clear, the complexion will first appear on the face: a pale complexion indicates worry and suspicion, a red complexion indicates disputes, a white complexion indicates mourning, a black complexion indicates death and funerals, and a yellow complexion indicates good fortune arriving.

悔吝生於動作作之始，成敗在乎決斷之中。〔悔吝者，吉凶末見，人情雖知喜利而避害，莫知緣害而見利。《易》曰：吉凶悔吝，生乎動也。成敗者得失之本也。人之所謀當剛斷而不可狐疑，故舉動所謀能決則必成，少疑則事亂。〕

The explanatory text says: Regret and sorrow arise at the moment of taking action. Success and failure depend on the single thought at the moment of decision. The commentary explains: The term 'regret and hardship' refers to the stage before good or bad outcomes become evident. Human nature usually knows only to pursue what is pleasant and beneficial, and avoid what is harmful, but does not understand that harm can sometimes lead to benefit. The Great Treatise of the Zhou Changes states: Good, bad, regret, and hardship all arise from action. As for success and failure, they are the fundamental aspects of gain and loss. When people plan matters, they should be resolute and decisive, not hesitant. Therefore, if one can make decisions promptly at the moment of action, the matter will surely succeed; a slight hesitation will cause disorder. (Note: The explanatory text says 'actions begin with '作' (action), but the original text has the word '作' repeated.)

氣清體贏，雖才高而不久。神強骨壯，保遐穀以無窮。〔氣清體羸者，謂之形神不足，常以不病似病，雖有文學高才，終無遠壽。人之壽夭皆在神氣骨法所主，若神強骨壯，必享遠年之壽。〕顏如冠玉，聲若撞鐘。〔冠玉者，美玉也。人顏色要瑩然溫潤，若美玉無瑕乃貴。鐘聲良久不絕，人聲發於丹田，貴乎深遠。若淺短蹇澀破散，夭賤之相也。〕

The essay states: Although the qi is clear and bright, if the body is weak, even with outstanding talent, one cannot live long; those with strong spirit and sturdy bones can enjoy a long and endless life. The commentary explains: Clear qi and weak body is called "insufficient form and spirit," such people often appear healthy but seem ill, even with high literary talent, they will ultimately not live long. A person's lifespan is determined entirely by the three factors of "spirit," "qi," and "bone structure." As long as the spirit is strong and the bones are sturdy, one will surely enjoy a long life. The essay further states: The complexion is like a beautiful jade on a hat, and the voice is like a bell's sound. The commentary explains: "Jade on a hat" refers to the beautiful jade attached to a hat. A person's complexion should be bright and lustrous, like flawless jade, which is considered a noble appearance. When a bell rings, its sound lingers long; a person's voice originates from the "dantian," and it is also valued for being deep and resonant. If the voice is shallow, short, rough, or broken, it indicates a short life and low status.

四瀆最宜深且闊，五獄必須穹與隆。〔四瀆最宜深闊，崖岸有川流之形，不為漫散破缺。五嶽要有峻極之勢。〕五官欲其明而正，六府欲其實而充。〔五官者，一口、二鼻、三耳、四目、五人中，欲其明而端正，不宜孤露偏邪。六府者，兩輔骨、兩顴骨，兩頤骨，欲其充實相輔，不欲支離孤露。〕一官成十年貴顯，一府就十載富豐。〔此五官中但一官成就，則享祿十年。此六府中若一府就，則十載豐足。〕

The essay states: "The four great rivers" are most suitable to be deep and wide, "the five mountains" must be high and prominent. The commentary explains that physiognomy compares the ears, eyes, mouth, and nose to the four great rivers, namely the Yangtze, Yellow River, Huai River, and Ji River, called "the four great rivers." They should be deep and wide, with clear edges like riverbanks, showing a flowing water trend. They must not be scattered, disordered, or missing. "The five mountains" refer to the forehead as the southern mountain, the chin as the northern mountain, the nose as the central mountain, and the left and right cheekbones as the eastern and western mountains. They should have the majestic and towering appearance of mountain peaks reaching the top. The essay also says: "The five organs" should be clear and upright, "the six府" should be full and plump. The commentary explains that the five organs are the mouth, nose, ears, eyes, and the middle part of the face. They should be clear and upright, not isolated, exposed, or crooked. The six府 are the two side cheekbones, the two cheekbones, and the two jawbones. They should be full and plump, with mutual support, not fragmented or isolated peaks. The essay also says: if one of the five organs is well formed, there will be ten years of official rank; if one of the six府 is well formed, there will be ten years of wealth. The commentary explains that if one of the five organs is well formed, one will enjoy ten years of official position; if one of the six府 is well formed, one will have ten years of abundance.

房玄齡龍目鳳晴三臺位列，班仲升燕頷虎頸萬里侯封。〔唐房玄齡龍目鳳睛，則三臺顯貴。漢班超燕頷虎頸，封定遠侯，鎮撫萬里之外。〕英眸兮掣電，豪氣兮吐虹。〔英眸者，瞻視儼然，目若掣電，眼如鷹視，轉瞬之余謂神彩射外也。豪傑者，言詞磊落，志氣崢嶸，若吐虹霓。〕

The essay says: In the Tang dynasty, Fang Xuanliang was born with dragon eyes and phoenix eyes, thus attaining the position of a high-ranking official; in the Eastern Han dynasty, Ban Chao (style name Zhongsheng) had a swallow-like lower jaw and a tiger-like neck, thus being granted a title of marquis in the distant western regions. The commentary says: In the Tang dynasty, the prime minister Fang Xuanliang had eyes like dragons and eyes like phoenixes, so he held the high position of the "Three Palaces" (the three highest officials). In the Han dynasty, Ban Chao had a thick lower jaw like a swallow's and a strong neck like a tiger's, later serving as an envoy to the Western Regions, being granted the title of Dingyuan Marquis, and governing territories thousands of miles away. The essay also says: The eyes of outstanding talents flash like lightning, and the spirit of heroes bursts forth like a rainbow. The commentary says:the so-called "bright eyes" refers to looking at people with a solemn expression and eyes like lightning, with a gaze sharp as an eagle's, shining out suddenly.所谓 "heroic spirit" refers to speaking with integrity and a lofty spirit, like spitting out a rainbow from the mouth.

若賦性凶惡禍必及，如修德惕厲祿永終。〔凡人賦性凶惡，禍必及身，終當暴死。若人常能修身慎行，則祿位永保其終。〕上長下短兮萬里之雲霄騰翼，下長上短兮一生之蹤跡飄蓬。〔人身腰長腳短，如躭雕飛翔霄漢，摩空萬里之資也。人若腳長腰短，則一生蹤跡飄零流落，老於他鄉。〕

The essay states: If one's nature is cruel and fierce, calamity will surely befall them; if one cultivates virtue and remains ever cautious, they may retain their official rank and prosperity until old age. The commentary explains: Those born with a cruel and fierce nature will inevitably face misfortune, and often meet a violent end. But if one constantly cultivates their character and acts with prudence, they may retain their official position and status throughout their life. The essay further states: Those whose upper body is long and lower body short can soar like a crane for ten thousand miles; those whose lower body is long and upper body short will spend their lives like floating hemp grass, drifting aimlessly. The commentary explains: If a person has a long torso and short legs, they are like a hawk soaring in the sky, possessing the ability to travel thousands of miles. If a person has long legs and a short torso, they will spend their life wandering and eventually die in a foreign land.

惟人稟陰陽之和，肖天地之狀。〔人稟陰陽正氣而生，誠與天地參矣。〕足方兮象地於下，頭圓兮似天為上。〔足欲軟而厚者，乃富貴之相。天尊地卑乾坤定矣，故足方象地，頭圓象天。頭圓足方者富貴，頭小足薄者貧賤。〕

The explanatory text says: Only when humans receive the harmonious combination of yin and yang energies do their forms imitate the shapes of heaven and earth. The commentary explains: Humans are born from the upright and balanced energies of yin and yang, and thus can be rightfully included among the 'three elements' along with heaven and earth. The explanatory text also says: Feet are square, symbolizing the earth below; heads are round, symbolizing the heaven above. The commentary says: Feet should be soft and thick, which is the appearance of wealth and honor. The Great Treatise of the Zhou Changes explains that heaven is above and esteemed, while earth is below and humble, thus determining the positions of the trigrams Qian (Heaven) and Kun (Earth). Therefore, square feet are symbolic of the earth, and round heads are symbolic of the heaven. Those with round heads and square feet are wealthy and honored, while those with small heads and thin feet are poor and lowly.

音聲比雷霆之遠震，眼目如日月之相望。〔音聲者，人之號令，可以及人，故曰如雷霆之震。天之日月能照萬物，人之眼目能知萬情，故眼目猶天之日月也。〕鼻額若山嶽之聳，血脈如江河之漾。〔鼻額必如山嶽之聳直高隆，可為入格之相。人周身血脈晝夜循環無窮，故如江河之漾。〕毛鬢兮草木之秀，骨節兮金石之壯。〔毛髮若山川草木發生。圖南曰：陽氣舒而山川秀，日月出而天地明也。骨節宜若金石之堅固。〕

The essay says: A person's voice is like thunder echoing far away, and a person's eyes are like the sun and moon facing each other. The commentary explains: Voice is the means by which a person issues commands, capable of reaching others, hence it is compared to thunder. The sun and moon in the sky illuminate all things, while a person's eyes can perceive myriad expressions, so the eyes are likened to the sun and moon. The essay further states: The nose and forehead resemble towering mountains, and the blood vessels flow like rivers. The commentary explains: The nose and forehead must be straight and high, like mountains, to be considered proper in appearance. The blood vessels in the body flow ceaselessly day and night, hence they are compared to the movement of rivers. The essay also says: Hair and eyebrows resemble the fine hair of grass and trees, and the joints are like the firmness of metal and stone. The commentary explains: Hair is like the grass and trees growing on mountains and rivers. Chen Tuan, a reclusive scholar of the early Song dynasty (known as Tu Nan), said: When yang energy expands, mountains and rivers become beautiful; when the sun and moon rise, the heavens and earth become bright. Joints should be as firm as metal and stone.

欲察人倫，先從額上。〔人稟三才，額為天，頦為地，鼻為人。天圓則可貴，當先視其額，額主君位，故為天也。〕偏狹兮賤夭足惡，聳闊兮富貴可尚。〔額骨偏斜窄狹侵天部，當夭壽貧賤，亦為足惡之人。額若高聳廣闊，則富貴俱全。〕

The essay states: To examine a person's character and status, one should start with the forehead. The commentary explains: A person receives the energies of heaven, earth, and humanity, known as the Three Principles. On the face, the forehead corresponds to heaven, the chin to earth, and the nose to humanity. Heaven values roundness, so when observing, one should first look at the forehead; the forehead also represents the ruler's position, hence it is paired with 'heaven'. The essay further states: A person with a slanted and narrow forehead is of low status, short-lived, and unappealing. A person with a high and broad forehead is destined for wealth and honor. The commentary explains: If the bone structure of the forehead is slanted and narrow, it invades the area corresponding to heaven, indicating early death, poverty, and being disliked by others. If the forehead is high and broad, then both wealth and honor are expected.

若見伏犀之骨定作元臣，如有額道之紋決為上將。〔伏犀骨起，印堂至天中隱隱骨起，直入髮際，光澤無破，必在公侯之位。額道紋者在左邊地至右邊地，橫直之紋如刀痕之狀，別無紋理沖破，定為軍帥大將。〕右偏母妨，左偏父喪。〔日月角為父母宮，左為日角，右為月角，左為父位，右為母位，右偏主妨母，左偏主妨父。〕

The essay states: If one sees "Fu Xi Gu" (hidden rhinoceros bone), this person will certainly become a chief minister; if there is a "E Dao Wen" (forehead ridge mark) on the forehead, this person must be a general commanding troops. The commentary explains: "Fu Xi Gu" refers to a prominence running from the "Yin Tang" (palace between the eyebrows) to the center of the forehead "Tian Zhong" (heaven's center), with a subtle ridge rising subtly, straight and extending to the hairline, smooth and lustrous without any damage. Such a person will certainly hold a position of a marquis or duke. "E Dao Wen" refers to a straight horizontal line running from the left "Bian Di" (side region) to the right "Bian Di", shaped like a scar, without any other markings crossing it, indicating that this person will certainly be a great general. The essay further states: A depression on the right side of the forehead is harmful to the mother, while a depression on the left side indicates loss of the father. The commentary explains: The "Ri Yue Jiao" (sun and moon horns) on the left and right sides of the forehead are the parents' palace. The left side is called the "Ri Jiao" (sun horn), corresponding to the father's position, and the right side is called the "Yue Jiao" (moon horn), corresponding to the mother's position. Therefore, a depression on the right side indicates harm to the mother, while a depression on the left side indicates harm to the father.

山林豐廣多逸豫，邊地缺陷足悽愴。〔山林在天倉上，若此部豐廣主平生多悅逸寬。邊地在驛馬上，邊地驛馬為遷移宮，若有缺陷，則破散成敗可知。〕覆如肝而立如壁，壽福實繁；聳若角而圓若環，食祿無量。〔額若覆肝而平，或如立壁而直，則壽考福厚實多也。額高圓而日月骨起，主高貴長命。凡人之額，其聳若角，其圓若環，主食天祿以終天壽。〕

The essay states: "Those whose 'mountain forest' area is full and broad tend to have a life of ease and happiness; those whose 'border land' area is defective and sunken will inevitably experience sorrow and grief." The commentary explains: "The 'mountain forest' is located above the 'Heavenly Granary,' which is the area above the forehead near the hairline. If this area is full and broad, it indicates a life filled with joy and ease. The 'border land' is located above the 'Post Horse,' and together with the 'Post Horse,' they form the 'Migration Palace,' which governs travel and movement. If this area is defective, then failure, dispersion, and broken affairs are inevitable. The essay further states: If the forehead is flat and thick like an inverted liver, or straight and upright like a standing wall, then longevity and abundant blessings are expected. If the forehead is high and round, with the sun and moon bones protruding, then one will attain high status and a long life. For ordinary people, if their forehead is raised like an antler and rounded like a jade ring, they will enjoy heavenly俸禄 throughout their lives until old age."

塵蒙而身無所資，玉潤而名高先唱。〔額若無潤澤之色，如塵埃蒙覆，則無頠石之儲。額如美玉之溫潤，主聲聞清高而先顯早第。〕豐隆明者生必早達，卑薄暗者死無所葬。〔額豐隆，光澤色明而無破，則早歲登科。額小窄狹，其色昏暗，或諸部又無所輔。則死無衣衾棺槨。〕

The essay states: A person whose forehead appears dusty will have no wealth throughout their life, while someone whose forehead has a warm and smooth appearance will have high reputation and stand out early. The commentary explains: If the forehead lacks luster and appears dull and dark, like covered with dust, then they will not even have a small amount of grain stored. If the forehead is as smooth and warm as jade, it indicates high moral standing and early success and achievement. The essay also says: A person with a full and raised forehead and bright complexion will certainly achieve success early in life; whereas someone with a flat, thin forehead and dark complexion will not even have a place to be buried after death. The commentary explains: A forehead that is full and bright with no damage or depression indicates early success in exams. If the forehead is narrow and small, with a dark complexion, and no other part of the face can support this, then at death they will not even be able to afford a set of burial clothes or a coffin.

福堂之上氣黯慘，幼歲多屯；驛馬之前色黃光，壯年受貺。〔福堂部在眉上，氣若黯慘不明如塵垢者，主幼年屯滯。驛馬在邊地下，眉毛後有紅黃色者，壯歲受君賜。〕色貴悅懌，紋宜舒暢；貧薄孤獨，曲水漫浪。〔顏色貴乎悅懌不宜氣雜，若有紋理可尚者，宜乎舒展敷暢。亂紋薄額縱橫相交謂之曲水漫浪，橫紋為人平昔多憂，主貧薄孤獨。〕

The essay states: if the "Futang" area shows dull and gloomy coloration, there will be many misfortunes in childhood; if the "Yimash" area shows a bright yellow luster before it, there will be rewards in middle age. The commentary says: "Futang" is located above the eyebrows. If the color there is dim and unclear, as if covered with dust, it indicates hardship and obstacles in childhood. "Yimash" is located below the edges and beneath the eyebrows. If a red or yellow glow appears there, it indicates receiving rewards from the sovereign in middle age. The essay also says: facial coloration should be bright and cheerful, and the patterns on the face should be smooth and open. If the patterns on the forehead are like winding water, scattered and confused, it indicates poverty, thinness, and loneliness. The commentary says: coloration should be clear and joyful, not mixed with various colors. If there are commendable patterns on the forehead, they should be open and expansive. If the patterns are scattered and cross each other over the thin forehead, it is called "qu shui manlang"; those with many horizontal patterns on the forehead tend to be often worried, indicating poverty and loneliness.

居侯伯者偃月之勢，處師傅者懸犀之象。〔謂額有雙峰，上如偃月，王公侯伯子。師傅者，三公位也。額有懸犀，其懸犀骨在福堂上，高隆若角，直接山林。〕鼎足三峙列三公以何疑，牛角八方廁八位而無妄。〔鼎峙三足者，額有伏犀、日月角俱起，若鼎之三足，定列三公。牛角八方者，蓋額有八角，乃伏犀、日月骨邊、邊地骨、福堂骨、龍角骨、虎角骨、牛角骨、印堂骨，有此八骨者，必登廓廟通達八方。〕

The essay states: Those who hold the rank of marquis or duke have a "reclining moon" formation on their forehead; those who serve as ministers of state have a "suspended rhinoceros horn" formation. The commentary explains: "Reclining moon" refers to two peaks rising on both sides of the forehead, with the upper edge curving like a new moon lying on its back, indicating a destiny of being enfeoffed as king, duke, marquis, or lesser titles. "Minister of state" refers to positions such as Grand Tutor and Grand Marshal, which are the ranks of the Three Dukes. A person with a "suspended rhinoceros horn" has a bone rising above the palace of fortune, high and prominent like an horn, extending all the way to the mountain area. The essay further states: If there are three peaks on the forehead resembling the three legs of a tripod, then being appointed to the rank of the Three Dukes is without doubt. If there are eight angles on the forehead like ox horns spread in all directions, then holding a position among the eight officials is without error. The commentary explains: "Tripping legs of a tripod" refers to the伏犀 bone rising along with the left and right sun and moon horns, forming three prominent peaks on the forehead, resembling the three legs of a tripod. Such a person is destined to hold the rank of the Three Dukes. "Ox horns in all directions" refers to eight bones on the forehead, namely the伏犀 bone, the sun and moon bones on the sides, the border bones, the palace of fortune bone, the dragon horn bone, the tiger horn bone, the ox horn bone, and the seal hall bone. When all eight bones are present, the person is destined to hold a high official position in court, with influence reaching all eight directions.

觀夫眉字寬廣，心田坦平。〔眉為紫氣吉星也。若眉宇寬長平闊者，則心坦然無私。〕狠愎者低凹其骨，狂狷者陡高其稜。〔性狠之人則眉骨低凹，若眉陡高者狂狷之人，故知進而不知退，知存而不知亡，恆有包藏之志。〕

The essay says: Those whose eyebrows are broad and open-minded are certainly sincere and peaceful in heart. The commentary explains: In physiognomy, the eyebrows are paired with the auspicious star called "Purple Qi." If the eyebrows are long, wide, and open, then the person's heart is open and upright, without any private intentions. The essay further says: Those who are fierce and stubborn have low and sunken eyebrow bones; those who are reckless and eccentric have high and abrupt eyebrow ridges. The commentary explains: Those with a fierce nature have sunken eyebrow bones; those with abrupt eyebrow ridges are people who are reckless and stubborn, only knowing to advance without retreating, only knowing to survive without considering danger, and often harboring hidden schemes that they do not reveal.

粗厚魯愚，秀濃慧明。〔眉之粗濃濁厚者，其性愚鈍多滯。疏眉秀有彩者，主聰慧才智過人。〕短不及目者貧賤，長能過眼者寵榮。〔眉短於目者，主身質下賤。眉長過目者，則身榮貴顯。〕尾散者資財難聚，頭交者身命早傾。〔眉毛毫毛脫落而疏稀，主財物破散，初運二十六至二十九財散。印堂乃命宮也，若眉頭相交如蜻蜓之形，毛侵印堂者，短壽之相。〕

The essay states: Those with thick and coarse eyebrows are dull-witted, while those with clear, elegant, and radiant eyebrows are intelligent. The commentary explains: Those with thick, turbid, and heavy eyebrows are dull in nature and experience delays in all affairs; those with sparse, clear, and luminous eyebrows indicate wisdom, intelligence, and exceptional talent. The essay further states: Those with short eyebrows that do not reach the length of their eyes are of low status and poverty, while those with long eyebrows that extend beyond the eye's tip are favored and prosperous. The commentary explains: Those with eyebrows shorter than their eyes are of low birth and inferior ability; those with eyebrows longer than their eyes are in positions of honor and achieve great success. The essay also states: Those with scattered eyebrows at the ends have difficulty accumulating wealth, while those with eyebrows that connect at the brow have a short lifespan. The commentary explains: Those with fine hairs falling out from the eyebrows and sparse eyebrows indicate financial loss and dispersal of wealth, with the first major fortune loss occurring between the ages of 26 and 29. The area between the eyebrows, known as the "Yingtang" (Forehead), is the destiny palace. If the two eyebrows meet like the head of a dragonfly and the eyebrows encroach upon the Yingtang, this is a sign of a short lifespan.

中心直斷惠性少，兩頭高仰壯氣橫。〔眉中間直斷或紋破者，其性寡有仁慈。眉尾謂凌雲，主人之氣志。眉若兩頭高起，則有丈夫之氣。〕毛直性狠，毛逆禍生。〔眉毛直生者，為人性狠，亦主橫夭。眉毛逆生者。其人恆有災害，亦當克祖，主凶惡。〕

The essay states: Those whose eyebrows are split in the middle have little compassion. Those whose eyebrows rise high at both ends possess a bold and heroic spirit. The commentary explains: If the eyebrows are straight and split in the middle, or if they are cut by markings, the person lacks kindness and compassion. The end of the eyebrows is called "Lingyun" (soaring to the clouds), which indicates a person's ambition and aspirations. If both ends of the eyebrows are raised high, the person has the spirit of a true man. The essay also says: Those with straight, upright eyebrows are fierce in nature, while those with inverted eyebrows are prone to misfortune. The commentary explains: If the eyebrows grow straight upward, the person is cruel and is destined for an untimely death. If the eyebrows grow against the natural direction, the person often faces calamities and may harm their ancestors, indicating a wicked nature.

覆目軟柔而少斷，偃月高揭而好爭。〔眉八字軟柔壓眼，終無正性，故為無斷之人。眉若偃月高揭者，則必好鬥而多爭。〕扣促無開，傷蜉蝣之短暐；毛長及寸，享龜鶴之遐齡。〔蜉蝣喜陰而惡陽，人若眉頭促鎖短也。印堂終日不開者，謂之鬼形。故嘆其若蜉蝣之影。眉長及寸者，謂之壽毫。四十以上生者，得其壽考，必享遐齡之慶也。〕

The essay states: Those whose eyebrows are soft and drooping, covering the eyes, lack decisiveness. Those whose eyebrows are high and arched like an inverted crescent are prone to quarrels. The commentary explains: If the eyebrows are shaped like the character 'eight' and are soft, drooping, and cover the eyes, their nature is disordered, hence they lack decisiveness. If the eyebrows are high and arched like an inverted crescent, the person is definitely quarrelsome and fond of conflict. The essay further states: Those whose eyebrows are tightly furrowed and not open are pitiable, like mayflies that live only one day. Those whose eyebrows grow to an inch in length can enjoy a long life like turtles and cranes. The commentary explains: Mayflies prefer darkness and fear light, living only one day. If a person's eyebrows are tightly furrowed and short, with the forehead area constantly wrinkled and closed, this is called the 'ghost form' in physiognomy, hence the lamentation that they are like the shadow of a mayfly, short-lived. If the eyebrows grow to an inch, it is called 'longevity hair.' If such hair grows after the age of forty, it indicates a long and prosperous life.

十字高品，天文大亨。〔兩眉間印堂上有紋如十字者，主有高位。若紋理似天字者，一生亨通，縱有災咎，自能消散。〕作坤字者祿二千石，成土字者將百萬兵。〔印堂有紋作坤卦者，則祿享千石。成土字紋者，當帥兵百萬。〕列土分茅由玉田之高朗，紆朱曳紫蓋水鳥之圓成。〔有列土分茅之貴者，謂印堂中有紋如玉田之字。紆朱曳紫之官，蓋印堂中紋如水鳥。〕

The essay states: Those with a cross-shaped pattern in the area between the eyebrows (the "Yin Tang") are of high rank, while those with a "Tian" character pattern will have great success in life. The commentary explains: If there is a cross-shaped pattern in the Yin Tang area between the eyebrows, it indicates holding a high official position; if the pattern resembles the character "Tian," one will have smooth and prosperous fortune, and even if encountering misfortune, it can be resolved on its own. The essay further states: Those with a "Kun" character pattern will enjoy a salary equivalent to two thousand stones, while those with a "Tu" (earth) character pattern will command an army of a million soldiers. The commentary explains: If the pattern in the Yin Tang area forms the shape of the "Kun" trigram, one will receive a salary of one thousand stones; if the pattern forms the character "Tu," one will command an army of a million soldiers. The essay also states: Those who can carve out their own territory and be granted a marquisate are because they have a bright "Yu Tian" pattern in their Yin Tang; those who can wear a red ribbon and a purple robe as high officials are because they have a full "Shui Niao" (water bird) pattern in their Yin Tang. The commentary explains: The term "Lie Tu Fen Mao" refers to the practice of the Son of Heaven granting a fiefdom to a marquis by giving him a piece of land and soil, which is a sign of great honor. Such people have a pattern in their Yin Tang resembling the characters "Yu Tian." The term "Yu Zhu Ye Zi" refers to high officials who wear a red ribbon (symbolizing official rank) and a purple robe (symbolizing high status). Such people have a pattern in their Yin Tang resembling a water bird.

欲察神氣先觀目睛，賢良澄澈豪俊精英。〔人之神在目，夜則神寤於心，晝則神遊於目。欲察神氣虛實、心術美惡，必當先視其目。故觀其外者則知其內。賢良之士，眼神澄澈若水；豪俊英傑之流，神和惠而黑白分明。〕性端正者平視無頗，情流蕩者轉盼不寧。〔人秉性端正，則平視不側。心情流蕩之徒，則目睛往來轉盼不息。〕

The essay states: To examine a person's "spirit and vitality," one should first look at his eyes; a virtuous and capable person has clear eyes, while a heroic and outstanding person has sharp eyes. The commentary explains: A person's spirit resides in the eyes. At night, the spirit retreats back to the heart to rest, and during the day, the spirit travels out and manifests in the eyes. To determine whether the spirit is full or empty, and whether one's intentions are good or evil, one must first observe the eyes; thus, by understanding the exterior, one can know the interior. A virtuous person has eyes as clear as water; a heroic and outstanding person has eyes that are gentle and kind, with distinct black and white. The essay also says: A person with upright character looks straight ahead without deviation, while someone with wandering thoughts has his pupils constantly moving. The commentary explains: A person with upright character looks at others with a straight gaze, without looking sideways. A person with wandering thoughts has his pupils constantly moving, never still.

黃潤定至於黃髮，白乾終至於白丁。〔瞳子黃潤，可至於黃髮之壽。眼若白乾而不秀。終作白衣之士。〕顧下言餘叔向知其必死，視端趨疾魏主見乎得情。〔昭公十一年秋，單子會韓宣子於戚，視下言徐，視不登帶，言不過步，無守身之氣，死將至矣。此年冬而單子果卒。智伯師韓魏之兵而攻趙，城降，有曰智伯之臣昚疵見桓子與康子俱無喜志而有憂色，昚疵謂智伯曰：“二子必反矣”智伯以告二子。二子曰：“此夫讒臣，使主疑懈於攻趙也。”二子出。昚疵又曰：“主何以臣之言告二子？”智伯曰：“子何以知之？”昚疵對曰：“臣見二子視臣端而趨疾，知臣得其情故也。”〕

The essay says: Those whose pupils are yellow and moist have the longevity to live until their hair turns yellow. Those whose whites of the eyes are dry and lack luster will remain commoners all their lives. The commentary explains: If the pupil is yellow, moist, and bright, one can live until the year of "yellow hair," meaning old age when the hair turns from white to yellow. If the eyes are dry, lack luster, and appear dull, one will only be a commoner without any official rank. The essay also says: Observing someone with drooping eyes and slow speech,叔向 concluded he would surely die. Observing someone with straight eyes and quick steps, the ruler of the Wei family knew his secrets had been discovered. The commentary explains: In the autumn of the eleventh year of Duke Zhuang of Lu's reign, the single Duke Cheng of the Zhou royal family met with Han Xuanzi of Jin at Qi. He looked down, spoke slowly, and his gaze did not rise above his belt, his voice not carrying beyond one step. He lacked the dignity of a proper person, which was a sign of impending death. That winter, Duke Cheng of Zhou indeed died. Another incident: Zhì Bó led the armies of Han and Wei to attack Zhao. The city was about to fall, and his minister Chi Ci noticed that the faces of Han Kangzi and Wei Huanzi showed no joy but rather worry. He told Zhì Bó, "These two will surely rebel." Zhì Bó told the two men about it, but they said, "This is a slanderous minister trying to make the lord suspect us and relax our attack on Zhao." After they left, Chi Ci asked Zhì Bó, "Why did you tell them what I said?" Zhì Bó replied, "How did you know I told them?" Chi Ci answered, "I saw them staring at me straight and then quickly leaving, which showed they understood I had seen through their thoughts."

神陷短壽，睛凸極刑。〔人之壽夭，皆在於神氣所主。若目神已陷，必當夭死。睛凸者，謂之蜂目，其人必至極刑。〕斜盼者人遭其毒，凝視者自克其形。〔斜盼之人，謂眼神側視，必遭毒而亡，或至兵死。神凝不秀，轉盼無力者，雖面部青顯，自克無祿也。〕

The essay states: Those whose eyes appear sunken will die young, and those whose eyes protrude will suffer capital punishment. The commentary explains: A person's longevity or short life is entirely determined by their spirit and vitality. If the light in the eyes has already dimmed and sunk, they will certainly die early. Those with protruding eyes are called "bee eyes" in physiognomy, and such people are likely to be executed. The essay further states: Those who look sideways at others will be betrayed and poisoned, and those whose eyes are dull and fixed will harm themselves. The commentary says: Looking sideways means the eyes constantly glance from the sides, such people will certainly die from poisoning or by weapon. Those whose eyes are dull, unclear, and lack movement, even if there is a visible greenish hue on their face, will suffer self-inflicted harm and never attain official rank.

淫眼神蕩，奸心內萌。〔淫亂者，眼神流蕩而不收。狡佞奸罪之人，目神若塵垢之蒙深，不可以為交友。〕睡眼神濁而如睡，驚眼神怯而如驚。〔目神濁者，不清也。如睡者，謂神困濁無力，終當夭壽。驚眼者，謂視物急而驚，其人當至暴死。〕

The essay states: A licentious person has wandering eyes, and wicked intentions arise from within. The commentary explains: A licentious person has eyes that wander around and cannot be brought back. A cunning and deceitful person, harboring evil thoughts, has eyes that appear murky, as if covered by thick dust; such a person should not be associated with. The essay further states:the so-called 'sleepy eyes' refers to eyes that are murky, as if one is dozing off;the so-called 'startled eyes' refers to eyes that are timid, as if just startled. The commentary says: Murky eyes indicate lack of clarity. Being like sleeping means the spirit is dull and murky, lacking energy, and such a person is destined to have a short life.the so-called startled eyes refers to looking around hurriedly and anxiously, as if startled; such a person is likely to die suddenly.

病眼神困而如病未愈，醉眼神昏而如醉不醒。〔病眼神困，謂情倦如久病未痊，其人終無遠壽。醉眼神昏者，神力倦怠，恆如帶酒，必至服毒而死。〕豁如視而有威，名揚四海；迥然驚而不瞬，神耀三清。〔神藏於豁視，威嚴而有力，儼然人望而畏之，主聲名播揚於天下。人若偶遇不測之驚，眼神澄然不改，蓋不染塵俗之汗，出於造物之外，是謂大賢之相。〕

The essay states:the so-called "病眼" refers to eyes that appear weary and exhausted as if suffering from a long illness;the so-called "醉眼" refers to eyes that seem dazed and blurred as if one has been drinking alcohol and is still under its influence. The commentary explains: "病眼" indicates a weary and listless spirit, as if suffering from a chronic illness that has not been cured, and such people are destined to have a short lifespan. "醉眼" indicates a sluggish and slackened spirit, constantly appearing as if under the influence of alcohol, and such people are likely to die from poisoning. The essay further states: those with broad and resolute eyes are renowned throughout the world; those who remain unmoved even when suddenly startled have a brilliance that can rival the Three Pure Ones. The commentary explains: the spirit resides in the open and clear gaze, which is dignified and powerful, causing people to feel reverence upon seeing it, indicating a reputation that spreads throughout the world. If a person suddenly encounters an unexpected shock but remains calm and unshaken in their eyes, this signifies a state beyond worldly corruption and transcending the workings of nature, which is called the appearance of a great sage.

曈圓者其機深於城域，堂露者厥子乃是螟蛉。〔此為眼蓋，圓成者言行深奧，人莫用其探測，故可謂之樞機於城域。眼堂破露，當養螟蛉之子。〕犬羊鵝鴨何足算，雞鼠猴蛇奚可憑。〔犬眼荒淫，羊眼招禍，鵝鴨之眼不善終。人似雞鼠猴蛇之目，皆相之賤者，然而察形像應本形者為吉。〕

The essay states: Those with round and full eyes have deep and intricate minds, like a city with strong defenses. Those with broken and exposed eye sockets will have sons who are not their own. The commentary explains: This refers to the eyelids and eye sockets. If the eye sockets are full and properly formed, one's speech and actions are deep and unpredictable, making it difficult for others to understand, hence their mind is as solid as a city. The eye socket refers to the area below the eyes. If it is broken and exposed, it indicates that the person will not have biological sons and will have to adopt a son, known as a "mingling" or foster son. The essay also states: How can dog eyes, sheep eyes, goose eyes, or duck eyes be praised? How can chicken eyes, rat eyes, monkey eyes, or snake eyes be relied upon? The commentary explains: Dog eyes indicate licentiousness, sheep eyes bring misfortune, and goose or duck eyes indicate an untimely death. If a person has eyes resembling those of a chicken, rat, monkey, or snake, they are considered of a lowly appearance. However, fortune reading should consider the whole body shape and structure. If the eye shape matches the person's overall form and structure, it is still considered auspicious.

豕視心圓而無定，狼顧性狠而難名。〔豬眼朦朧黑白不分，主心術不正，貪而多欲。狼顧者，謂回顧而身不轉，性狠常懷殺人害物之心，多為毒害之行，絕不可交往。〕後尾有如刀裁，文斯博雅；前曈似乎曲鉤，智足經營。〔目若刀裁，文章自來。眼前涘若曲鉤，必能良賈深藏而能規運。〕

The essay says: Eyes like a pig's, with smooth and uncertain thoughts; a gaze like a wolf's, with a nature so cruel it is hard to describe. The commentary explains: A pig's eyes are hazy and confused, unable to distinguish black from white, indicating a dishonest mind, greedy and lustful.所谓 "wolf's gaze" refers to looking back by turning only the neck while keeping the body still. Such a person has a cruel and fierce nature, often harboring murderous intentions and doing evil deeds. One must not associate with such people. The essay further states: Those whose eye tails are as neat as cut by a knife have literary talent and refinement; those whose eyes look like hooks in front are capable of planning and managing affairs. The commentary explains: If the eyes are sharp and clear, like being cut by a knife, one naturally has the ability to write well. If the front part of the eyes looks like a hook, such a person is sure to be a shrewd merchant, good at planning and managing business.

惟女賦質，與男異禎。〔男子以剛為貴，女子以柔為順。圖南曰：陰反於陽，夫必損；陽反於陰，婦必亡。〕和媚有常者貴重，圓凸不秀者賤輕。〔男子之目必要神旺，婦人之目必要和惠。若和惠有恆之婦，必當貴重。婦人惟眼長為貴，若園小高凸、粗俗不秀者，主輕賤之婦。〕

The essay states: The inherent qualities of women differ from those of men when it comes to auspicious signs in their appearance. The commentary explains: Men are esteemed for their strength and vigor, while women are considered appropriate for their gentleness and compliance. Chen Tuan (also known as Tu Nan) said: A woman belonging to the yin category who displays yang characteristics will cause harm to her husband; a man belonging to the yang category who displays yin characteristics will lead to the death of his wife. The essay further states: A woman whose eyes are gentle, charming, and steady is esteemed, while a woman whose eyes are round and protruding but not refined is considered of low status. The commentary explains: A man's eyes must be full of spirit and vitality, while a woman's eyes should be gentle and kind. A woman who is gentle, kind, and has steady spirit is certainly of high status. A woman's eyes are esteemed if they are long and slender; if they are round, small, high, and protruding, coarse, and not refined, she is considered of low status.

臉薄赤而少節，睛瑩澈而多貞。〔臉者為目蓋也。若目蓋薄而赤者，主有不廉之行，少有貞節之懿。睛光澄澈湛然若水者，必有貞烈之性。〕眼下氣青夫必喪，尾後色白男必憎。〔婦女有青氣沖眼者，必喪其夫。眉尾後白色者，夫必憎嫌。〕

The explanatory text says: A woman with thin and red eyelids is likely to lack virtue, while a woman with bright and clear eyes is more likely to be chaste. The commentary explains: Here, the term "face" refers to the eyelids. Thin and red eyelids indicate improper behavior and a lack of chastity. Clear and bright eyes suggest a nature that is virtuous and steadfast. The explanatory text also says: A bluish tint appearing beneath the eyes indicates the loss of a husband, and white appearing at the end of the eyebrows signifies being disliked by the husband. The commentary explains: If a woman has a bluish hue rising in her eyes, she will certainly lose her husband. If white appears at the end of her eyebrows, her husband will certainly dislike and despise her.

三角多嗔，為妨夫之霜刃；四白帶殺，作害子之青萍。〔婦人眼三角者，性狠而多怒，如殺夫之利刃。婦人眼露四白而神旺者，謂之帶殺，乃殺子之劍也。青萍，劍名。〕

The essay states: A woman with triangular eyes is often angry and is like a frosty blade that harms her husband; a woman with a four-white eye appearance carries a killing aura and is like a sword that harms her children. The commentary explains: A woman whose eyes are triangular in shape is fierce and easily angered, like a sharp blade that kills her husband. A woman whose whites of the eyes are visible all around and whose gaze is strong and fierce is said in physiognomy to "carry a killing aura," equivalent to a sword that harms her children. "Qingping" is the name of an ancient famous sword, and here it is used metaphorically to refer to the killing aura.

惟耳者，主聲音之聽聞，為心腎之司牧；觀其形狀顏色，見乎休咎榮辱。〔凡人所言善惡，皆從耳傳於心，故為心腎之司牧。耳主心腎，又為祿星。觀其耳之形狀顏色，則人之休咎榮辱皆可知也。〕

The essay says: The ear governs the reception of sound, being the organ of the heart and kidney; by observing its shape and color, one can discern a person's fortune, misfortune, honor, and disgrace. The commentary explains: All good or bad words spoken by others are transmitted to the heart through the ear, so the ear is the organ of the heart and kidney. Inside, the ear corresponds to the heart and kidney, and in physiognomy it is paired with the 'Lusheng Star,' which governs official salary. Observing the shape and color of the ear, one can discern a person's fortune, misfortune, honor, disgrace, and success or failure.

垂珠朝海，必延算以餘財；偃月貫輪，終朝王而執玉。〔耳垂朝口，耳尖貼腦垂肩，必取延年算數，死之後必有餘財。耳有城廓，如新月偃仰，光瑩朝接者，定朝拱天子而為執玉之臣。〕圓而成者和惠，偏而缺者慘酷。〔耳圓成者，主於情和而多惠。偏缺者，必為慘酷之徒。〕

The essay states: Those whose earlobes are full and face towards the mouth will have prolonged life and leave behind wealth after death; those whose ear wheels are like a crescent moon facing upwards will serve the king all their lives and hold high official positions. The commentary explains: When the earlobes face towards the mouth (the mouth being the 'sea'), and the ear tips are close to the back of the head with the ear body hanging near the shoulder, such people will certainly live long and leave behind wealth after death. If the inner '廓' and outer '轮' of the ear are clearly defined like city walls, and the shape is like a newly formed crescent moon facing forward, they will certainly meet the emperor and hold high-ranking positions as officials holding jade scepters. The essay also states: Those with round and properly formed ears are kind and benevolent, while those with crooked or deformed ears are cruel and unkind. The commentary explains: Those with full and properly formed ears indicate a gentle and benevolent nature; those with crooked or deformed ears are certainly cruel and ruthless.

其薄如紙兮貧早死，其堅如木兮老不哭。〔耳小薄如紙者，則貧寒而早亡。古相云：“耳硬如木，至老不哭。”謂多吉少凶也。〕白或過面，主聲譽之飛騰；瑩且如輪，主信行之敦篤。〔古相云：“耳白過面，名揚四海。”耳輪廓如玉之光瑩貫輪者，主忠信篤厚。〕

The essay states: Those whose ears are thin and paper-like will be poor and die young; those whose ears are hard like wood will not cry until old age. The annotation explains: Those with small and thin ears like paper will live a life of poverty and die young. Ancient face reading texts say: "Ears whiteer than the face bring fame throughout the land." Meaning such people have more good fortune than misfortune and will not experience great sorrow. The essay also says: Those whose ears are white and surpass the color of their face will have a good reputation, and those whose ear lobes are bright, smooth, and properly shaped will be trustworthy and sincere. The annotation explains: Ancient face reading texts say: "Ears whiter than the face bring fame throughout the land." The inner and outer parts of the ear, if like jade in brightness and completeness, indicate a person who is loyal, trustworthy, and sincere.

似豬者不聰而貪婪，加鼠者好疑而積蓄。〔豬耳大，龍耳小，只要輪廓分明。大無輪廓又無垂珠，謂之豬耳，則人多愚鈍性多貪婪。鼠耳本小，有廓無輪，似鼠耳之人，作事多疑而能積蓄。〕輪靨雖明，假學則貴；孔毛能長，善持不覆。〔耳輪有靨而明，當假學而後顯貴。耳生毫者，乃壽考之相，善持守而不致顛危。〕

The essay states: Those with ears like a pig's are not intelligent and are greedy, while those with ears like a mouse's are suspicious and good at saving money. The commentary explains: A pig's ear is large, while a dragon's ear is small. The quality of the ear does not depend on its size, but on whether its outline is distinct. If the ear is large but lacks outline and has no earlobe, it is called a pig's ear, and such people are usually dull and greedy. A mouse's ear is naturally small, with an inner outline but no outer rim; those with ears like a mouse's are suspicious in their actions but good at accumulating wealth. The essay also says: Those with moles or blemishes on the ear rim that are clear and bright can achieve high status through scholarship; those with hairs growing in the ear hole are good at self-preservation and will not suffer ruin. The commentary explains: Those with moles or blemishes on the ear rim that are clear and bright will achieve success only after studying and learning. Those with hairs growing in the ear hole are a sign of longevity, and such people are good at maintaining stability and will not face collapse or disaster.

性譎詐而難測，蓋為如猴；糧匱乏而靡充，率由似鹿。〔猴耳尖而向前，耳門窄下，故人莫能測其心也。糧餉匱乏尚能與朋友同用而無憾者，蓋以耳之似鹿，由鹿有呼群之義故也。〕薄而向前，賣盡田園；反而倒後，居無室屋。〔鬼眼云：“耳薄向前，破盡田園。”耳若反輪而後倒，耳珠又不朝海者，則貧無居室。〕

The essay states: Those with cunning and unpredictable characters are likely to have monkey ears; those who suffer from food shortages and cannot support themselves are likely to have deer ears. The commentary explains: Monkey ears are pointed and tilted forward, with narrow and low-set ear holes, making it difficult for others to discern their thoughts. As for those who face food shortages yet still share with friends without complaint, they are likely to have deer ears; since deer have the virtue of calling out to their herd when food is found, they are symbolized by them. The essay also states: Those with thin ears that tilt forward will exhaust their fields and properties; those with earlobes that flip backward will have no house to live in. The commentary says: The book "Ghost Eyes" states: "Thin ears tilting forward indicate the exhaustion of fields and properties." If the outer edge of the ear flips backward and the entire ear tilts backward, and the earlobe does not face the mouth, then one will be so poor as to have no place to live.

昏暗難議乎登第，焦枯屢嘆其空軸。〔耳為祿星，其耳昏暗者為祿星不明，則當為寒士，終無祿位。耳主其腎，若耳色焦枯者，為腎氣不足，主家首貧窮。軸，卷軸也。空軸言腹中空洞無物。〕壽越眉兮貴璟血，聰明潤兮富貼肉。〔壽長者耳過於眉，位高者色鮮禋血。聰明之人耳色明潤，殷富之人耳必貼肉。〕

The essay states: A person with dull ears cannot achieve success in the imperial examinations, and someone with dry, withered ears often laments having an empty stomach. The commentary explains: Ears correspond to the "Lusheng" star, and dull ears indicate an unclear Lusheng, meaning such a person can only be a poor scholar, never attaining official rank. Ears correspond internally to the kidney, and dry, withered ears indicate insufficient kidney energy, signifying the family head will be poor. "Xu" refers to the scroll of a book, and "kong xu" means an empty stomach, lacking knowledge. The essay also states: A person with ears higher than the eyebrows will live long, and someone with ears as red as blood will be noble. A person with bright, moist ears is intelligent, and someone with ears tightly attached to the head is wealthy. The commentary explains: Those who live long have ears higher than their eyebrows, and those of high status have ears as red as the blood of sacrificial animals. Intelligent people have bright and moist ears, and the wealthy have ears that are tightly attached to their heads.

輪靨生乎黑子，智足經邦；門戶起乎匿犀，功當剖竹。〔其耳前輪靨生黑子者，可為興邦智略之臣。耳門骨藏豐滿者，謂之匿犀，當為封爵之臣。〕

The essay states: Those with a black mole on the earlobe's dimple possess wisdom sufficient to manage a state; those with prominent bones at the ear gate will achieve meritorious deeds worthy of being granted a fiefdom. The commentary explains: Those with a black mole on the dimple of the earlobe can become strategists capable of reviving the country. Those with full and hidden bones around the ear gate are said to have the characteristic called "匿犀," indicating they will be granted titles and honors. The term "剖竹" refers to the ancient practice of dividing a bamboo token when granting fiefs or official positions, each party holding half as a symbol of the agreement, thus it is used to denote being granted a title or appointment.

惟鼻者，號嵩嶽以居中，為天柱而高矗。〔鼻為嵩嶽，以鼻中央為天柱而高接天庭。梁貴乎豐隆實貫額，色貴乎瑩光溢目。其鼻所貴，惟在高隆貫額。色之所貴，在乎瑩光溫潤而能溢目。〕竅小慳劣，頭低孤獨。〔鼻孔小者，為目閉不通，其性多慳劣。凡人準頭低者，主終身無子，孤獨之相。〕

The essay states: The nose is called "Song Mountain," located in the center of the face, also known as "Heaven's Pillar," standing high and upright. The commentary explains: The nose corresponds to the Central Mountain, Song Mountain, among the Five Mountains. The central part of the nose bridge is called "Heaven's Pillar," which reaches upward to connect with the "Heaven's Court" on the forehead. The nose is esteemed for being full and prominent, extending continuously to the forehead. The color of the nose is esteemed for being bright and lustrous, with a radiance that shines between the eyes. The value of the nose lies only in its high and continuous rise to the forehead; the value of the complexion lies only in its clarity, warmth, and radiance. The essay further states: A small nasal aperture indicates stinginess, and a low nasal tip indicates loneliness. The commentary explains: A narrow nasal aperture indicates blocked air passages, and the person is likely to be stingy and mean. Those with a low and sunken "nose tip" are destined to be childless, indicating a lonely appearance.

斜如芟藕之狀，困乏瓶儲；圓若懸膽之形，榮食鼎旂。〔鼻昂露如芟藕之狀者，家貧困乏，衣食不贍。鼻準完美，勢若懸瞻者，榮食鼎祿。〕青黑多凶，黃明廣福。〔鼻乃身之主，若氣色青黑者，應遭不測之禍；如其色之黃明，福自至也。〕

The essay states: A nose that is crooked like a broken lotus stem indicates a poor family with empty vessels; a round nose resembling a hanging gallbladder signifies enjoying the honor of a wealthy household with bronze vessels and banners. The commentary explains: A nose with a high bridge and exposed nostrils, shaped like a broken lotus stem, indicates poverty, unable to provide even basic clothing and food. A well-formed nose, round and hanging like an inverted gallbladder, signifies the ability to enjoy the wealth and honor of a noble household. The essay further states: A blackish nose color indicates much misfortune, while a yellowish and bright nose color indicates abundant blessings. The commentary says: The nose is the master of the whole body; if the complexion turns black and dark, one should expect unexpected misfortune; if the complexion is yellow and bright, blessings will naturally come.

柱缺終身難薦鶚，梁斷三十當畏鵬。〔天柱必要端直，若有缺陷則終當困滯，不得騰踏上進。鵬乃不祥鳥，人見之死亡。漢賈誼三十畢而見此鳥，知必死，故作《鵩鳥賦》。〕大而滯者為商旅，小而狹者作僮僕。〔其鼻大而滯者，則為商賈之人，終身奔波流落。凡鼻小而狹者，則早離父母，必作僮僕。相曰：山根斷而幼年疾苦為僮僕。〕

The essay states: A person with a broken nose pillar will never be recommended for a position throughout their life. A person with a broken nose bridge will fear the appearance of a fowl bird at the age of thirty. The commentary explains: The heavenly column refers to the nose bridge, which must be straight and upright. If there is any defect, one will remain inpredicament and unable to rise in status. The term 'recommendation of the hawk' comes from a historical story in the Han dynasty where Kong Rong recommended Mi Heng, meaning to be recommended and promoted. The fowl bird is a bird of ill omen, and it is said that seeing it foretells death. In the Han dynasty, Jia Yi saw this bird at the age of thirty, realizing his life was short, and thus wrote the "Fowl Bird Essay." The essay also states: A person with a large and dull nose will be a merchant, while a person with a small and narrow nose will be a servant. The commentary explains: A large nose with dull complexion indicates a person who engages in trade, always traveling and wandering. Those with small and narrow noses will leave their parents early and certainly serve as servants. The book of physiognomy says: If the 'mountain root' between the two eyes is broken and sunken, the person will suffer from illness and hardship in childhood and may become a servant.

極貴之色似老蠶之光明，下愚之人若蜣□之侷促。〔相曰：蠶將老，自飼而明，然後通於周體。人將發，自準而明，然後通於諸部。故人將貴，顯著見青龍之氣，似老蠶黃明之色，乃為極貴之光，則無不利也。下愚之人，鼻短低凹若蜣□侷促。相曰：面短貧賤人相貌，鼻短無樑露齒牙。〕

The text says: The aura of a person of supreme dignity is as bright and radiant as a silkworm about to spin its cocoon, glowing throughout its entire body. The appearance of a person of extreme ignorance has a nose like a dung beetle, short and cramped (the original text has a missing character here, which should be the character for "beetle" in "dung beetle," but I do not dare to make up the character). The commentary says: The book of physiognomy states: When a silkworm is about to mature, it begins to become transparent and luminous from its mouthparts, and then the glow spreads throughout its entire body. Similarly, when a person is about to achieve success, the brightness begins from the nose and then spreads to all parts of the face. Therefore, when a person is about to become prominent, a clear "Azure Dragon" aura will appear, resembling the yellowish brightness of an old silkworm, which is the light of supreme dignity, enabling success in all endeavors. As for those of extreme ignorance, their noses are short, small, and low, resembling a dung beetle. The book of physiognomy says: A short face is the appearance of a poor and lowly person, and a short nose, lacking a bridge, with protruding teeth is also a sign of such a fate.

完美宜官，破露憂獄。〔其鼻完美成就者，宜享官祿。若破露無勢者，則平生憂苦，多致牢獄之囚。〕準頭隆者誠信，法令深者嚴肅。〔夫準頭者，為面部之標本。準頭高隆，其人誠懇而而篤信。法令乃鼻之左右紋也，若其紋理深長者，為人敦重嚴肅，又有遐齡之壽。〕疾病尖薄，慳吝小縮。〔鼻尖而薄者，一生多病。蘭臺小縮者，其性慳。〕

The essay states: A perfect nose is suitable for holding official positions, while a broken and exposed nose indicates worries about imprisonment. The commentary explains: If the nose is fully formed and conforms to the pattern, one should enjoy official rank and salary; if it is broken and exposed, lacking in strength, then one's life will be full of worries and hardships, and they are likely to be involved in legal troubles. The essay also says: A full and prominent nose indicates honesty and integrity, while deep and long 'law and order' lines indicate seriousness and solemnity. The commentary explains: The nose is the central feature of the face, representing the fundamental image. A high and full nose indicates a person who is sincere, earnest, and trustworthy. The 'law and order' lines are the lines extending downward from the sides of the nose. If these lines are deep and long, the person is earnest, solemn, and self-disciplined, and is likely to live a long life. The essay also says: A thin and sharp nose indicates many illnesses, while a small and contracted nose wing indicates stinginess. The commentary explains: A thin and sharp nose indicates a life full of illness; a small and contracted 'Lantai' (nose wing) indicates a stingy nature.

蘭臺明兮庭旅實，井灶露兮廚無粟。〔蘭臺、廷尉，福德宮也。若蘭臺豐明者，家財殷實而多儲積，能贍百人。井灶若露不收者，當庖廚空乏，恆無自贍之食。相曰：鼻露竅，無歸著。〕骨如橫起，忌與結於交朋；紋若亂交，慎勿為其眷屬。〔鼻骨橫起者，甚不可相親而為友。鼻上紋理亂交者，必詭行，雖父子不同其心。若女子者，不可為之眷屬。〕

The essay states: "If the 'Lantai' is bright and moist, then the granary in the courtyard is full; if 'Well and stove' are exposed, then the kitchen has no surplus grain." The annotation explains that the left wing of the nose is called Lantai, and the right wing is called Tingwei, together forming the Fortune Virtue Palace. If Lantai is full and bright, the family is wealthy with much stored wealth, able to support a hundred people. "Well and stove" refers to the nostrils; if they are exposed towards the sky and unable to retain, then the kitchen is empty, often lacking even food for oneself. The book of physiognomy says: exposed nostrils indicate lack of financial security. The essay also says: those whose nose bones are prominent and extend horizontally should not be made friends with; those whose nose has chaotic and intersecting patterns should not be married to. The annotation explains: those whose nose bones are prominent and extend horizontally are not suitable to be close friends. Those whose nose has chaotic and intersecting patterns act deceitfully, even father and son cannot be in harmony; if a woman has this feature, she should not be married into the family.