Part Two · Discussion on the Human Midline

夫人中者，溝洫之態，深則疏通，淺則遲延。〔人中者，若大川之溝洫，清流四瀆，潮接歸海，宜其寬深而長也。深則必致亨通，淺則應當困滯。〕淺短絕嗣而夭命，深長宜子以遐年。〔如其人中淺短者，絕嗣夭命。若得深長者，宜其子孫富貴，又當壽考。〕

The essay states: The "human groove" resembles a water ditch in the field; if the ditch is deep, the water flows smoothly, but if it is shallow, the water moves slowly. The commentary explains: The human groove is like the channels of a great river, clear water flows out from the "four rivers" of the ears, eyes, mouth, and nose, and the tide leads it all the way to the sea (the mouth is the sea). Therefore, the human groove should be wide, deep, and long. A deep human groove indicates that one's affairs will be smooth and prosperous; a shallow one suggests a life full of obstacles and difficulties. The essay also states: A shallow and short human groove indicates no descendants and a short life, while a deep and long one signifies many children and a long life. The commentary explains: A shallow and short human groove leads to the absence of descendants and a short lifespan, whereas a deep and long one brings prosperity to the descendants and a long life for oneself.

黑子難產乎蓐上，橫紋殍卒於道傍。〔凡人中者，月孛也。若人中有靨者，主其母產之難。若有橫紋截斷，必當餓死於途中。〕上狹下廣兮多後旺，下狹上廣兮屢孤眠。〔若人中上窄下寬者，主晚年發祿，子孫成群。如下狹上闊者，多為鰥孤之人。〕

The essay states: Those who have a black mole on the philtrum will have their mothers suffer difficult childbirth; those who have a horizontal line on the philtrum will die of starvation on the roadside. The commentary explains: The philtrum is associated with the star "Yuebo," which is an ominous star. If there is a mole or pimple on the philtrum, it indicates that the mother had a difficult childbirth when the person was born. If the philtrum is cut across by a horizontal line, the person will certainly die of starvation on the way. The essay also states: Those whose philtrum is narrow at the top and wide at the bottom will have prosperous descendants; those whose philtrum is wide at the top and narrow at the bottom will often be alone and unmarried. The commentary explains: If the philtrum is narrow at the top and wide at the bottom, it indicates prosperity and official rank in later years, with many descendants. Conversely, if it is wide at the top and narrow at the bottom, the person is likely to become a widower or live alone.

深長者誠信著，寬厚者功名先。〔深長者著有誠信，寬闊者早立功名。〕微如一線之文，身填溝壑；明由破竹之仰，家世貂蟬。〔但人中微窄，如線之紋痕，主死填於溝壑之間。若如破竹之仰，長遠有稜理者，則祖庭高貴。〕

The赋文 says: Those with deep and long middle parts are known for their integrity, while those with broad and thick middle parts achieve fame and success early. The注文 explains: Those with a deep and long middle part are known for their honesty and trustworthiness; those with a broad and thick middle part achieve fame and success at an early age. The赋文 also says: Those with a middle part as thin as a thread will be buried in the ravines after death; those with a middle part as clear as a split bamboo tube placed upright will have ancestors who were high officials wearing crowns with sable tails and cicada patterns. The注文 explains: If the middle part is so narrow that it is only a thin line, it indicates that the person will be buried in the ravines after death. If it is as clear as a split bamboo tube placed upright, deep and with distinct edges on both sides, then the family's ancestors must have been high officials. "Diao Chian" refers to decorations on the crowns of officials such as the Attendant-in-Ordinary during the Han dynasty, and is used here to refer to high-ranking officials.

唯口者，語言之鑰，是非之關。〔發言為開口之鑰，開口則是非無不至也。〕禍福之所招，利害之所詮。〔言為禍福之根，禍福乃利害之本。惟其人之所招故言不可不慎也。〕端厚寡辭者定免乎辱，誹謗多言者必招其愆。〔古人之辭寡，若能謹慎於寡辭者，定免乎恥辱。誹謗多言者，謂其專談人之過惡也。如是之人，必禍咎及身。〕

The essay says: The mouth is the key to speech, the gateway to right and wrong. The commentary explains: Opening one's mouth to speak is like using a key to open this door; once the door is opened, right and wrong will inevitably come. The essay also says: The mouth is the place where calamity and blessing come, and the place where gain and loss are explained. The commentary explains: Speech is the source of calamity and blessing, and calamity and blessing are the foundation of gain and loss. Since everything comes from oneself, one must be cautious in speech. The essay also says: Those who are sincere and speak little will surely avoid disgrace, while those who love slander and speak much will surely bring upon themselves guilt. The commentary explains: Ancients spoke little; if one can keep speech few, one will certainly not suffer disgrace. What is called 'slandering and speaking much' refers to those who constantly criticize others' faults and ugliness; such people will surely bring disaster and blame upon themselves.

肥馬輕裘，由方成於四字；出將入相，蓋大容乎一拳。〔若乘肥馬，衣輕裘者，由其口若四字。出為將帥。入為宰輔者，蓋口大而能容其拳也。〕唇欲厚，語欲端，音欲朗，色慾鮮。〔唇貴乎秀厚，語貴乎端嚴，音貴乎高朗，色貴乎明鮮。〕上下紋交子孫眾，周匝稜利仁信全。〔唇上下紋交者，子孫甚眾。如周迴有稜利者，仁信皆全。〕

The text says: Those who can ride fat horses and wear light fur coats are wealthy and noble because their mouths are square, like the character 「四」. Those who can serve as generals in the field and ministers in the court have large mouths that can hold a fist. The commentary explains: Those who ride fat horses and wear soft fur coats have mouths shaped like the character 「四」, which is square. Those who become generals and ministers have mouths large enough to hold a fist. The text also says: Lips should be thick, speech should be upright, voice should be loud, and lip color should be bright. The commentary explains: Lips are valued for being clear, plump, and well-shaped; speech is valued for being upright and dignified; voice is valued for being high and clear; and the complexion is valued for being bright and fresh. The text also says: Those whose upper and lower lips have intersecting lines have many descendants, and those whose lips have distinct edges around the mouth possess both benevolence and trustworthiness. The commentary explains: Those whose upper and lower lips have intersecting lines have many descendants; those whose lips have distinct edges around the mouth possess both benevolence and trustworthiness.

璟血餘資，似括囊而貧薄；含丹多藝，如吹火以酸寒。〔唇如禋血者，主有殷富之資。如括囊者，貧寒孤苦。古相云：唇若含丹多技藝，口如吹火必孤寒。〕合勢欲小，開勢欲寬；狗貪馬餒，鼠讒蜂單。〔口不欲不收，故合勢欲其小，而開勢則欲其大也。凡人食物若似讒狗之狼餐，餓馬之喃草，如鼠蜂之偷食，皆下賤之相也。〕

The essay states: Those with lips as red as blood have surplus wealth; those with mouths tightly closed appear poor and frail. Those with lips red as if holding cinnabar possess many talents; those with mouths puckered as if blowing fire suffer from hardship and poverty. The commentary explains: Lips as red as the blood of sacrificed animals indicate abundant wealth; mouths tightly closed suggest poverty and hardship. Ancient face reading texts say: Those with lips as if holding cinnabar have many skills; those with mouths puckered as if blowing fire are destined for hardship and poverty. The essay further states: When the mouth is closed, it should appear small; when open, it should appear wide. Eating like a greedy dog, a starving horse, or a sneaking mouse or bee is bad. The commentary says: The mouth should not be loose; when closed, it should appear small, and when open, it should appear large. Anyone who eats like a greedy dog, a starving horse, or a sneaking mouse or bee has a lowly appearance.

大言寡信者略綽，無機促齡者偃蹇。〔如其口略綽不收，唇無稜理者，主自滿不謙，兇徒寡信。唇若偃蹇者，乃無機巧之人，又當夭壽。〕青黑禍發，黃白病纏。〔口唇青黑者，惡禍將至。色見黃白者，大病臨身。〕

The essay states: Those with wide and loose mouths tend to make big claims but lack credibility. Those with uplifted and uncontrolled lips are not adaptable and have short lifespans. The commentary explains: A wide and slack mouth that cannot be controlled, combined with lips lacking distinct lines and texture, indicates a person who is self-satisfied and not humble, a dishonest and dangerous person. If the lips are raised unevenly, it signifies someone who lacks adaptability and change, and their lifespan is short. The essay also states: A bluish-black lip color indicates impending misfortune, while a yellowish-white lip color indicates illness. The commentary explains: If the lips appear bluish-black, misfortune is about to arrive; if the lips show a yellowish-white color, serious illness is imminent.

左右紋粗定凶惡，上下急蕩多屯□□。〔其人之左右有粗紋者，定是兇徒之輩，多遭憲網。急蕩者謂不語而唇自動，多主孤苦之相。〕如鳥啄者高人終難共處，同劍鐔者義士可與交歡。〔若口如鳥啄者，難與為交。鐔者，劍之隔手。同劍鐔者，主有信義，宜與交。〕

The essay states: Those whose mouth has coarse lines on both sides are destined for misfortune; those whose upper and lower lips tremble rapidly often encounter difficulties (the last two characters of this sentence are missing, marked as '□□', and I dare not make up them). The commentary says: Those who have coarse lines on both sides of their mouth are certainly wicked people, often committing crimes and falling into legal trouble. The term '急荡' refers to lips trembling on their own without speaking, which often indicates a lonely and unfortunate fate. The essay further states: A mouth shaped like a bird's beak is sharp and piercing; such a person is difficult to get along with. A mouth shaped like the guard of a sword, which is the part between the handle and the blade, is that of a righteous person, and one can befriend him. The commentary says: A mouth shaped like a bird's beak, sharp and pointed, is difficult to associate with. A mouth shaped like the guard of a sword, which is square and defined, indicates a person who is trustworthy and honorable, and one should befriend him.

惟壽算之先定，以牙齒之可觀。〔其於壽算故為前定，觀其牙齒而預可知矣。〕康寧者齊且密，賤夭者疏不連。〔康寧之人，其牙齒齊固而密。賤夭者，則稀少而疏。〕上覆下兮少困，下掩上兮晚鰥。〔上覆下者幼年困滯，下掩上者晚歲鰥寡。〕

The essay states: A person's lifespan is already determined, and it can be seen from their teeth. The commentary explains: The length of one's life is predestined, and one can foresee it by observing their teeth. The essay further says: Those who are healthy and peaceful have neat and tightly packed teeth, while those who are lowly and short-lived have sparse and disconnected teeth. The commentary explains: Those in good health have teeth that are neatly arranged, firm, and closely packed; those who are of low status and die young have few teeth with large gaps between them. The essay also says: A young person whose upper teeth cover the lower teeth will face difficulties, while an elderly person whose lower teeth cover the upper teeth will be widowed in old age. The commentary explains: Those whose upper teeth cover the lower teeth will experience hardship in their youth; those whose lower teeth cover the upper teeth will be widowed in their old age.

班馬文章，白若瓠犀之美；喬松壽考，瑩如崑玉之堅。〔能班固、馬遷之文者，其齒牙若瓠犀之白，高貴人也。享王喬、赤松之壽者，其人齒白瑩堅，如崑山之美玉也。〕當門二齒缺，則命蹇於沒世；學堂一官全，則聞於普天。〔當門二齒缺者，其命蹇滯，終身困窮。當門二齒為內學堂，若大而明者，主名聞天下。〕

The essay states: Those who can write articles as good as Ban Gu and Sima Qian will have teeth as white as the seeds of the gourd; those who can attain the longevity of Prince Boyao and Chishengzi will have teeth as bright and strong as jade from Kunlun Mountain. The commentary explains: Those who can write articles comparable to Ban Gu and Sima Qian will have teeth as white and neat as the seeds of the gourd, indicating a noble character. Those who can attain the longevity of Prince Boyao and Chishengzi, two legendary immortals, will have teeth that are bright, clean, and strong, like jade from Kunlun Mountain. The essay also says: If the two front teeth are missing, one's life will be full of obstacles; if the "schoolhouse" tooth is intact, one's reputation will spread throughout the world. The commentary explains: If the two front teeth, located at the entrance, are missing, one's fate will be difficult and full of obstacles, leading to lifelong hardship. These two front teeth are called "inner schoolhouse." If they are large and clear, they indicate a reputation that will be known throughout the world.

焦黑困乏，鮮明足錢。〔若其齒牙焦黑者，乏困貧窮。鮮明者，錢財豐足。〕二十四兮命折，三十六兮壽延。〔二十四齒疏而不連者，謂之鬼形，主命夭。三十六齒主長年。〕尖若立錐，必乏衣食之士；齊如編貝，優登廊廟之賢。〔齒尖如錐者，必缺衣食。編貝，海物，色白而瑩。齒若齊如編貝，足為賢相以登廊廟。〕

The essay states: Those with blackened teeth are troubled and lack wealth, while those with bright teeth have abundant wealth. The commentary explains: Those with dry, blackened teeth are poor and lack money; those with clean, bright teeth have ample wealth. The essay also says: Those with only twenty-four teeth will die young, while those with thirty-six teeth will live long. The commentary explains: Those with only twenty-four teeth, which are sparse and not connected, are called "ghost form" in physiognomy, indicating a short lifespan; those with thirty-six teeth are destined for longevity. The essay also says: Teeth sharp as upright cones indicate a person lacking clothing and food; teeth even as a string of shells indicate a person capable of becoming a virtuous official in the court. The commentary explains: Teeth sharp as cones indicate a person who lacks clothing and food. "Compile shells" is a type of sea shell, white and bright, strung together in a neat row. If teeth are even as a string of shells, they indicate a person capable of becoming a virtuous minister and serving in the court.

惟舌者，以短少薄鈍為下，以長大方利為先。〔舌短小薄鈍者，為下愚之人。若其長大而方利者，則為上卿。〕方長者咳唾成玉，短小者皂隸執鞭。〔舌方長者，主有才德，文高四海，出語可為珠玉。短小者，俗謂之舌禿，則皂隸執鞭之僕。〕

The essay states: A short, thin, dull tongue is considered inferior, while a long, square, and sharp tongue is considered superior. The commentary explains: A short, thin, and dull tongue indicates a person of great ignorance; a long, square, and sharp tongue can attain the high position of a minister of the highest rank. The essay further says: A person with a square and long tongue produces pearls and jade with each cough and spit, while a short and small tongue can only serve as a stable hand. The commentary states: A tongue that is square and long indicates a person with both talent and virtue, whose literary reputation surpasses the four seas. Every word he speaks is as precious as pearls and jade. A short and small tongue is commonly called 'tongue秃' (literally 'bald tongue'), and such a person can only serve as a lowly stable hand in the government office.

黑子凶惡，粟粒榮遷。〔舌上有黑靨者，多為凶惡。有粟粒者，則必居官食祿。〕黑紫布衣而肘露，鮮明金帶而腰懸。〔舌上色若黯紫之色者，當貧賤露肘。舌若鮮明光瑩者，則有腰金之貴。〕七星理明，可享千鍾之祿；三川紋足，必食萬戶之田。〔舌上七星靨者，可享千鍾之厚祿。舌上有紋如川者，必享萬戶之食。〕

The essay states: Those with a black mole on their tongue are destined for misfortune, while those with grain-like bumps on their tongue will attain official rank. The commentary explains: Those with a black mole on their tongue are mostly destined for misfortune; those with grain-like bumps on their tongue will certainly hold official positions and receiveofficial stipend. The essay further states: Those with a black and purple tongue color will wear coarse clothes and have their elbows exposed, while those with a bright and clear tongue color will have a golden belt hanging at their waist. The commentary explains: Those with a dark purple tongue color are destined to be poor and wear tattered clothes, exposing their elbows; those with a bright and smooth tongue color will have the wealth and status of wearing a golden belt. The essay also states: Those with seven moles on their tongue arranged like the Seven Stars and clear in appearance will enjoy a thousand measures of grain asofficial stipend; those with three lines on their tongue forming the shape of "川" will certainly receive the taxes from ten thousand households. The commentary explains: Those with seven moles on their tongue arranged like the Seven Stars and clear in appearance can enjoy a thousand measures of grain asofficial stipend; those with three lines on their tongue forming the shape of "川" will certainly receive the taxes from ten thousand households.

允謂瘦人項短致災殃，肥人項長必夭橫。〔瘦人本宜項長而項短者，決致災禍。肥人本宜項短而項長者，必當橫夭。〕如罌如瓶總非吉，似鵝似豕皆不令。〔罌、瓶皆瓦器也，項下垂若器者凶。鵝項太長，豬項太短，如是之人，皆主惡死，不善終也。〕

The essay states: It can indeed be said that a thin person with a short neck will invite calamity, while a fat person with a long neck will certainly die an untimely death. The commentary explains: A thin person should naturally have a long neck, but if they have a short neck, they will surely suffer misfortune; a fat person should naturally have a short neck, but if they have a long neck, they will certainly die young. This refers to the need for the body shape to match the neck. The essay further states: A neck resembling a罂 or a瓶 is not auspicious, and a neck resembling a goose's neck or a pig's neck is also bad. The commentary explains: Both罂 and瓶 are earthenware vessels, and their necks hang down and are swollen, which are signs of bad fortune. A goose's neck is too long, and a pig's neck is too short; those who have such necks will meet an unfortunate end and not live a long life.

豐圓厚實多財產，光隆溫潤足權柄。〔項若豐圓厚實與背相稱者，財產多而富足。其光隆溫潤者，足主樞機重柄。〕瘦人結喉身孤兆，肥人結喉刑剋證。〔瘦人結喉者，身必孤獨。肥人結喉者，必遭刑害。〕項後豐起，定為厚福之人；頷下絛垂，永保遐齡之慶。〔項後骨豐而起者，是為厚福。頷下餘絛雙垂者，永保遐齡之壽。〕

The essay states: Those with a thick and full neck possess abundant wealth. Those with a bright and prominent neck can hold power. The commentary explains: If the neck is full, round, thick, and harmonious with the back, it indicates wealth and prosperity. If it is also bright, prominent, and moist, it signifies the ability to hold important positions of authority. The essay also states: A thin person with a prominent Adam's apple is a sign of loneliness, while a fat person with a prominent Adam's apple indicates suffering from punishment and calamity. The commentary explains: A thin person with a high and prominent Adam's apple is destined to be lonely. A fat person with a high and prominent Adam's apple will surely encounter punishment and misfortune. The essay also states: A full and prominent neck indicates a person with deep blessings. Those with two hanging folds beneath the chin will always enjoy longevity. The commentary explains: A thick and prominent neck indicates a person with great blessings. Those with two hanging folds beneath the chin will always enjoy a long and prosperous life.

夫貴背之豐隆，身乃恃而安定。〔夫人之背貴於豐隆，必以體之上下安恃而為可稱。〕貧夭絕嗣者偏側欹斜，富貴有後者闊厚平正。〔貧窮壽夭無後者，蓋為背之偏側，欹斜不正。富貴有後者，則背闊澤潤，堅厚而平。〕

The essay states: A person's back should be full and prominent, so that the body has something to rely on and remains secure. The commentary explains: A person's back is valued for being thick and prominent; it must have support above and below, remaining stable and not shaken, to be considered proper. The essay further states: Those who are poor, short-lived, or childless have their backs leaning to one side, crooked and uneven; whereas those who are wealthy and have descendants have broad, thick, flat, and upright backs. The commentary explains: Those who are poor, die young, or have no children mostly have their backs leaning to one side, crooked and uneven. Those who are wealthy and have descendants have broad, thick backs that are smooth and lustrous, solid and flat.

勢若踞山之蹲虎，利賓于王；形如出海之伏龜，考終厥命。〔背勢似山中坐虎有威力者，當利賓于王，足為王佐。背如出海之龜，則考終壽命。〕龍骨欲長而充實，虎骨欲短而堅硬。〔龍骨者臂，虎骨者膊，上為君，下為臣。上壯下細者龍吞虎，下壯上細者虎吞龍也。〕

The explanatory text says: The back's appearance resembles a tiger crouching on a mountain peak, suitable to be the king's honored guest; the back's shape like a turtle emerging from the sea, able to live out a full life and die peacefully. The commentary explains: If the back's appearance is like a tiger crouching in the mountains, powerful and imposing, it should become the king's honored guest, capable of being a talented minister assisting the monarch. The phrase "beneficial to be a guest of the king" comes from The Zhou Changes, the Book of Changes, the Observing Hexagram. If the back resembles a turtle rising from the sea, being round and full, it can enjoy a long life and die peacefully. The explanatory text also says: "Dragon bone" should be long and solid, "Tiger bone" should be short and firm. The commentary explains: "Dragon bone" refers to the upper arm bone, "Tiger bone" refers to the forearm bone below the elbow; the upper part represents the sovereign, the lower part represents the minister. If the upper arm is thick and the lower arm is thin, it is called "Dragon swallows the Tiger"; if the lower arm is thick and the upper arm is thin, it is called "Tiger swallows the Dragon," both indicating disorder between sovereign and minister.

瑀肩者騰上必速，恐不多時；犀膊者為儒早亨，優於從政。〔矰鳥之肩者，騰上迅速，早而困乏，故馬周矰肩火色，任之要職，壯歲辭閒，急流勇退。為人犀膊豐而圓厚，則為文明之士，幼達長於大政。〕指節慾其纖直，腕節慾其圓勁。〔手指欲纖而長，腕節慾圓而勁。〕

The essay states: Those with shoulders raised like birds will rise quickly in official rank, but their success may not last long; those with arms thick and strong like a rhinoceros will achieve academic success early and excel in government affairs. The commentary explains: Those with shoulders raised high, like an arrow shot from a bow, will rise rapidly, but will soon exhaust themselves and face difficulties. Therefore, during the Tang dynasty, Ma Zhou was born with a raised shoulder and a fiery complexion. Though appointed to important positions, he resigned from office in his early years, demonstrating a bold retreat from power. As for those with arms thick and strong like a rhinoceros horn, they are scholars with literary talent, achieving prominence at a young age and excelling in handling major government affairs. The essay further states: Fingers should be slender and straight, and the wrist joint should be round and strong. The commentary explains: Fingers should be slender and long, and the wrist bones should be round and powerful.

厚而密者謀必有得，薄而疏者心多不稱。〔掌中豐厚而柔，指節瑩光而密者，則足智多謀。如其掌薄骨硬，指節疏露者，平生智多不遂。〕勢若排竿富可羨，色如璟血貴可競。〔指節若排筍者，身必貴顯。其掌如□血者，家必殷富。〕

The essay states: Those with thick palms and tightly closed finger joints will surely achieve their endeavors; those with thin palms and sparse finger joints will have most of their wishes come to nothing. The commentary explains: Those with thick and soft palms and clear, compact finger joints are intelligent and resourceful. Those with thin palms and hard bones, with sparse and exposed finger joints, will think a lot but never accomplish anything. The essay also says: Those whose fingers are straight and evenly aligned like bamboo poles will be rich and enviable; those whose palm color is as red as blood will be noble and competitive. The commentary explains: Those whose finger joints are long, straight, and evenly aligned like spring bamboo will certainly attain high status. Those whose palm color is as red and lustrous as blood (the original text here is missing one character, which is likely "Jing" or "Yin" based on the context) will certainly have a prosperous and affluent family.

身卑才薄，涉中滿而起傾；祿厚官榮，有駟馬之形勝。〔若掌中心薄，周圍起骨，謂之起傾。如是之人，主卑賤寡學。官祿榮高，謂掌中有印旗之形。〕橫紋下愚，縱理慧性。〔凡人掌中若有橫紋而短者，乃為下愚。如有紋縱者，至聰明而多智慧。〕

The essay states: Those of low status and limited ability have concave palms with raised edges; those with high salary and prominent positions have palm patterns resembling four horses. The commentary explains: If the palm is thin and sunken, but the surrounding bones are prominent, it is called "qi qing," indicating a person of low status and lack of learning. For those with high official rank and honor, it refers to having patterns like seals or banners on the palm. The essay also says: Those with many horizontal lines on the palm are dull-witted, while those with many vertical lines are intelligent. The commentary explains: If a person's palm has only short horizontal lines, they are considered dull-witted; if they have vertical lines, they are very intelligent and wise.

骨露筋浮者主身賤，皮堅肉枯者愁囊罄。〔手若露骨浮筋，主身貧下賤。若皮堅硬肉乾澀者，當愁囊篋空乏。〕家殷而黑子斯明，用足而橫紋乃互。〔手中黑子，主家豪富。如有橫紋通直者，為握刀之紋，則主財豐富足。〕

The essay states: Those whose hands have prominent bones and visible veins are of low status, while those with hard skin and dry flesh worry about empty money boxes. The commentary explains: If the hands show exposed bones and floating veins, it indicates poverty and low status; if the hands have hard skin and dry flesh, they will worry about empty money boxes. The essay also says: Those with bright black moles on the palm are wealthy, and those with crosswise lines on the palm that connect straightly have sufficient expenses. The commentary explains: Those with black moles on the palm are signs of family wealth. If there are crosswise lines on the palm that are straight and connected, it is called 'knife-pattern lines', indicating abundant wealth and prosperity.

富貴之相若苔之滑而綿之軟，壽安之人如荀之直而玉之瑩。〔富貴賢明之士，手滑軟而若苔若綿。康寧遐齡之人，手直如惸而白如玉。〕

The essay states: The appearance of a person who is wealthy and noble is such that their hands are as smooth and slippery as moss, and as soft and delicate as silk. The appearance of someone who is healthy and long-lived is such that their hands are straight and firm like bamboo shoots, and their skin is as bright and smooth as jade. The commentary explains: A wealthy and wise person has smooth and soft palms, feeling like moss or silk. A healthy and long-lived person has fingers straight as bamboo shoots and skin as white and lustrous as jade.

心宰視聽，內主魂魄，帥六腑之氣，統五臟之神。〔心乃神之主也，掌其視聽，運行百脈之神，制五臟六腑之神，故《內經》曰：心為君主之官，神明生焉。〕顏色始變，是非已分。〔凡人顏色喜怒方有所變，則一心之明鑑而能預知之。〕

The essay says: The heart governs sight and hearing, internally controls the soul and spirit, commands the qi of the six腑, and oversees the spirits of the five zang-organs. The commentary says: The heart is the master of the spirit, controls vision and hearing, circulates the spiritual qi throughout the entire body's meridians, and regulates the spirits of the five zang-organs and six腑. Therefore, the Yellow Emperor's Inner Canon says: The heart is the sovereign organ, and the spirit arises from here. The essay further says: As soon as the complexion changes, right and wrong become clear. The commentary says: When a person's feelings of joy or anger first appear on their face, the heart, like a bright mirror, already perceives and knows it in advance.

惡則禍結，善則福臻。〔人之所行善惡，咸發之於心。若其行惡，則禍結。若其行善，則福應。〕胸凸者燥而多劣，毛長者剛而好嗔。〔胸膺骨高起者，主性急燥而多劣。若其生毛者，每多輕怒，此皆不仁，寡合之相也。〕

The essay states: committing evil deeds plants the seed of misfortune, while performing good deeds invites blessings. The commentary explains: all good and evil actions people do originate from within the heart. If one commits evil, misfortune will entangle and follow closely; if one does good, blessings will correspond and come accordingly. The essay further states: those with prominent collarbones are impetuous and prone to bad behavior. Those with hair growing on their chest are fierce and quick to anger. The commentary says: those with high and prominent bones in their chest are impetuous and have many bad habits. Those with hair growing on their chest are easily angered; both of these characteristics indicate a lack of kindness and difficulty in getting along with others.

坑陷淺窄愚闇而多居下賤，寬平博厚賢明而早廁縉紳。〔胸貴平闊，若坑陷淺窄者，多為愚下之流。若其寬平博厚者，則幼年而居官明賢而享祿。〕腹為水穀之海，臍為筋脈之源，包萬物而獨化，總六腑以中輪。〔腹為水穀之海，臍者總六腑以居中，以為筋脈之源，由是腹肚大而圓，臍必廣而深。相曰：腹大垂囊，食祿無疆。〕

The essay states: Those with a concave and narrow chest are dull and ignorant, often occupying lowly positions; those with a broad and flat chest are wise and capable, rising early to the ranks of the scholar-officials. The commentary explains: A chest should be flat and open; if it is concave and narrow, it often indicates a dull and lowly person. If it is broad and flat, one can attain officialdom at a young age, be known for wisdom, and enjoyofficial stipend. The essay further states: The abdomen is the great sea where food and grains converge, and the navel is the origin of the sinews and vessels. It encompasses all things and nurtures them, overseeing the six腑 and functioning at the center. The commentary says: The abdomen is the sea of food and grains, the navel is at the center and oversees the six腑, being the origin of the sinews and vessels. Thus, the abdomen should be large and round, and the navel must be wide and deep. The physiognomy text says: Those with a large, hanging abdomen like a bag will have endlessofficial stipend.

圓厚富安儉薄乏食，深寬富貴淺窄孤貧。〔腹若圓大而厚者，主家富安閒。如戎腹薄而儉小者，必至乏食。腹寬厚者，主能容物。富貴淺薄窄狹者，褊急孤寒。〕勢若垂囊，風雷四方之震；深能容李，芝蘭千里之聞。〔腹垂若囊，主聲名冠世，如風雷震於四方。臍深廣能容夫李者，主美譽播於邦幾之外，若蘭之馨香聞於四遠，言其美德之盛也。〕

The essay states: those with round and thick bellies are affluent and comfortable, while those with narrow and thin bellies suffer from lack of food and clothing; those with deep and wide navels are wealthy and noble, while those with shallow and narrow navels are lonely and poor. The commentary explains: if the belly is round and thick, it indicates a prosperous family and a tranquil mind and body; if the belly is thin and small, it signifies a lack of food and sustenance. A broad and thick belly indicates a generous disposition, leading to wealth and honor; a shallow and narrow belly indicates a narrow-minded and impetuous nature, resulting in loneliness and poverty. The essay also states: those whose bellies hang down like bags have a reputation that shakes the world like wind and thunder; those whose navels are deep enough to hold a plum have a reputation that spreads far and wide like the fragrance of orchids. The commentary explains: those whose bellies hang down like bags are destined for a reputation that surpasses all others in their time, like wind and thunder shaking the world. Those whose navels are deep enough to hold a plum have a reputation that spreads beyond the borders of the country, like the fragrance of orchids spreading far and wide, indicating that their virtue is abundant and noble.

足者枝之謂，身者幹之云，枝以蔽其幹，足以運諸身。〔足為枝也，身乃幹也，枝當蔭其幹，足可運之身。〕豐厚方正者多閒暇，薄澀橫窄者必苦辛。〔足若豐厚方正者，平生閒樂，其祿自至。若人足之薄窄枯澀，必當辛苦終身。〕

The essay says: The feet are like the branches of a tree, the body is like the trunk; the branches protect the trunk, and the feet carry the whole body. The commentary says: The feet are the branches, the body is the trunk; the branches should shelter the trunk, and the feet enable the body to move. The essay also says: A person with thick and square feet will have much leisure in life, while a person with thin, dry, and narrow feet will certainly have a hard life. The commentary says: If the feet are thick and square, one will have a life of ease and happiness, with salary coming without seeking; if the feet are thin, narrow, and dry, one will certainly have a hard life all their days.

無紋身賤，有毛家溫。〔足底無紋者，身必貧賤。若其足面有毛者，家必殷實。〕家富累千金，蓋有弓刀之理；官高封一品，由成魚鳥之紋。〔家積千金之富者，足底有弓刀之紋理。官至一品之極者，足底有魚鳥之成紋。〕

The essay states: Those without foot patterns are of low status, while those with hair on their soles are of moderate means. The commentary explains: Those without any foot patterns are certainly poor and lowly; those with hair on their feet are certainly prosperous. The essay further states: Those who accumulate wealth of thousands are due to foot patterns shaped like bows or knives; those who attain the highest official rank are due to foot patterns shaped like fish or birds. The commentary explains: Those who have accumulated wealth of thousands have foot patterns shaped like bows or knives; those who have reached the highest official rank have foot patterns shaped like fish or birds.

短小精悍者，形不足而神有餘；長大孱弱者，形有餘而神不足。〔人身短小精悍者，蓋其形雖不足，神乃有餘。若身長大孱弱者，是形有餘而神不足也。〕伊形神而俱妙，非賢聖其孰能。〔形者發乎外，神者藏於內。其形神俱妙者，非賢聖孰能得之。〕

The essay says: Those who are short in stature but sharp and strong in mind have a body that is insufficient but a spirit that is abundant; those who are tall and weak in body have an ample form but a lacking spirit. The commentary explains: A person who is short but vigorous has a body that is insufficient, yet a spirit that is more than enough; one who is tall but weak has an ample body but a deficient spirit. The essay further states: When both form and spirit are perfectly harmonious, it is not the common people but the virtuous and sages who can achieve this. The commentary says: "Form" is evident on the outside, "spirit" is hidden within; when both form and spirit are excellent, apart from the virtuous and sages, who else can possess such a state?

藏於內者如淵珠之粹，發乎外者若焰光之燭。〔神藏於內者，如淵水驪珠之精粹。神發乎外者，若清夜焰燭之美光。〕善惡在人之憎愛，清濁由目之照矚。〔凡人心之美惡，皆著於目。美則人愛，惡則人憎，分明清濁，瞻視是也。〕

The essay says: The spirit hidden within is as pure as a pearl at the bottom of a deep pool; the spirit manifesting outside is as bright as a candle flame. The commentary explains: A person whose spirit is concealed within is like a pearl beneath the jaw of a mythical dragon in a deep pond, pure and refined; a person whose spirit is displayed outwardly is like the beautiful glow of a candle in the clear night. The essay further states: Whether a person is good or evil depends on whether others love or hate him; whether he is clear or turbid depends on how his eyes look upon things. The commentary says: The beauty or wickedness of a person's heart is reflected in his eyes. A kind heart brings universal affection, while a wicked heart invites universal hatred; to discern clarity or turbidity, one looks at how his gaze rests upon things.

質以氣而宏充，氣以神而化育。〔質者形也，人之以氣而養形，故以神而生氣。〕質寬則氣宏而大，神安則氣靜而覆。〔人形體寬大，則心氣宏。若其神之所安，則氣順而能靜。〕如是寵辱不足驚，喜怒不足觸。〔人之所養，氣定而後形固，形固而後神全，神全而後心正，誠能有之則寵辱不驚，喜怒不觸。〕

The essay says: Form and substance rely on qi to be filled and expanded, and qi relies on spirit to generate and nurture. The commentary says: "Substance" refers to form. A person relies on qi to nourish his form, so he also needs spirit to generate qi. The essay further says: When form and substance are broad and thick, qi becomes grand; when spirit is settled, qi becomes calm and can cover and carry all things. The commentary says: When a person's form is broad, his heart qi becomes vast; when spirit is settled, qi becomes harmonious and calm. The essay further says: When one reaches this state, being favored or disgraced does not surprise him, and being happy or angry does not move him. The commentary says: A person's cultivation is that qi becomes calm, then form becomes firm, then spirit becomes complete, and then the mind becomes upright; if one truly achieves this, he will remain unaffected by favor or disgrace, and by joy or anger.

有氣無肉者，譬若寒松；有肉無氣者，猶如蠹木。〔人之形體，牴瘦而有神氣者，譬若寒松之堅，可享其壽。如其形體肥而無神氣者，猶似蟲之蠢木，故枯朽而速敗也。〕李嶠耳息而享百齡，孟軻內養而輕萬斛。〔龜息者氣自耳出，故享其壽。李嶠耳中出息，享遐齡之壽。孟子善養浩然之氣，雖齊宣王授以萬鍾之祿，不顧也。〕

The essay states: A person with spirit but little flesh is like a pine tree that withstands cold; a person with flesh but no spirit is like a rotten piece of wood infested with insects. The commentary explains: A person whose body is thin but has spirit is like the cold pine, strong and enduring, thus able to live long. A person whose body is fat but lacks spirit is like a piece of wood infested with insects, quickly decaying and ruined. The essay also says: In the Tang dynasty, Li Qiao lived to be a hundred years old by breathing through his ears. Meng Ke looked down upon a thousand measures of salary because he cultivated the great and noble spirit within. The commentary explains: The term "turtle breathing" refers to the breath entering and exiting through the ears, thus attaining longevity. Li Qiao could breathe through his ears, so he lived to an old age. Meng Ke was good at cultivating the great and noble spirit, so even if King Xuan of Qi offered him a thousand measures of salary, he would not care for it.

和柔剛正之謂君子，狹隘急暴之謂士卒。〔氣和寬剛正為君子，氣狹隘急暴為士卒。〕如龜之息兮保其遠大，如馬之馭兮重其馳逐。〔龜息之細，渺然不聞，蓋能如龜息者，可保長年之氣。若如馬之馭駕者，生平有馳逐之勞重者，辛苦百般。〕

The essay states: Those with a calm and gentle disposition but a strong and upright nature are called gentlemen. Those with narrow-mindedness and a hot-tempered nature are merely soldiers. The commentary explains: Those whose temperament is harmonious and broad-minded, and who are strong and upright in character, are gentlemen. Those whose temperament is narrow and constrained, and whose nature is impetuous and fierce, are mere soldiers. The essay further states: Those whose breathing is like that of a turtle, long and steady, can attain longevity. Those whose breathing is like a horse being driven, short and labored, will have a life full of toil and hardship. The commentary explains: The turtle's breath is extremely subtle, almost inaudible. Those who can breathe like a turtle can preserve the vital energy of longevity. If one's breathing is like a horse being driven, heavy and labored, then one will bear a life of constant exertion and great hardship.

身大音小褐所隱，身小音大福所伏。〔身大音小者，形聲不相應，故隱其禍而待其發。身小音大，神氣有餘，故藏其福而待其時。〕夫聲音之所發自元宮而乃臻，與心氣以相續。〔聲音之發，起於丹田，與心氣相續而出也。〕

The essay states: A large body with a small voice indicates a place where calamity is hidden; a small body with a loud voice indicates a place where good fortune is concealed (the essay says "brown" but should be "calamity," as per the original text, and I dare not change the characters). The commentary explains: When the body is large but the voice is small, the form and voice do not match, so calamity is hidden and waiting to occur; when the body is small but the voice is loud, there is an excess of spirit, so good fortune is hidden and waiting for the right time. The essay also states: The voice originates from the "Yuan Palace" and then takes shape, connected continuously with the heart's energy. The commentary explains: The voice originates from the "Dantian," connected with the heart's energy, and emerges as one continuous flow.

琅然其若擊石，曠然其若呼谷，斯乃內蘊道德，終應戩谷。〔聲清則琅然若擊磬之音，聲濁則曠然如呼幽谷之奧，此謂內懷道德之人，終當享其厚祿。〕謂之羅網者，乾溼不齊。謂之雌雄者，大小相續。或先急而後緩，或先緩而後速。是為粗俗之卑冗，焉遂風雲之志欲。〔聲音有乾潤，出而不等。若聲大聲小相續亂出，或先急而後緩，或先緩而後急，皆為粗俗卑下之徒。〕

The essay says: The sound is clear and resonant, like striking a stone chime, and vast and echoing, like shouting into a deep valley. This describes a person who possesses moral virtue, who will ultimately attain blessings and official rank. The commentary explains: A clear sound resonates like a chime; a dull sound echoes emptily, like shouting into a deep valley. This refers to a person with inner virtue who will eventually receive great rewards. "Jian Gu" refers to blessings and official rank. The essay further says: The sound called "Luowang" has dry and moist tones alternating; the sound called "Cixiong" has large and small tones alternating. Some begin fast and end slow, others begin slow and end fast. These are all characteristics of coarse and lowly people, how could they achieve great ambitions? The commentary says: Sound has dry and moist tones, which alternate when produced; if the tones suddenly become large or small, or if they are confused and alternate, or if they start fast and end slow, or start slow and end fast, these all belong to coarse and lowly people.

辨四時之氣，如春蠶吐絲之微微；察五方之色，如浮雲覆日之旭旭。〔辨青白紅黑，豈四時之正氣也。在於皮上者謂之色，皮裡者謂之氣。氣者如粟、如豆、如絲、如髮，藏於紋理之中，隱於髮毛之內。細者若春蠶之絲，欲察五方，正如浮雲覆日之微。〕

The commentary says: Distinguishing the four seasons' "qi" should be done with the careful observation of a silkworm spinning silk, attending to the subtle details. Observing the colors of the five directions should be done with the careful observation of clouds obscuring the sun, attending to the faint and indistinct. The commentary explains: Distinguishing the colors of green, white, red, and black corresponds to the proper colors of the four seasons. The color that appears on the surface of the body is called "color," while the qi that resides within the skin is called "qi." The shape of qi can resemble millet grains, beans, silk, or hair, hidden within the skin's texture and concealed within the hair. The fine texture resembles the silk of a spring silkworm. Observing the colors of the five directions, east, south, west, north, and center, is like observing clouds obscuring the sun, noticing only a faint and subtle indication.

地閣明而饒田宅，天嶽暗而罹桎梏。〔地閣光明者，田宅多廣。天嶽昏暗者，刑獄多憂。〕粟黃繒紫多豪貴，脂白晙青合賢淑。〔粟黃者，如粟粒之點嬌黃也。繒紫者，如紫線之亂盤也。是為青龍之氣，若面部四時常見者，乃豪貴之人。人之面色其白若脂，其青若曌者，廊廟之器。〕

The essay states: The "Di Ge" area beneath the chin shows bright coloration indicating abundant land and property, while the "Tian Yue" area on the forehead shows dim coloration indicating imprisonment. The commentary explains: Those with bright coloration in "Di Ge" have extensive land and property; those with dim coloration in "Tian Yue" face continuous legal troubles and imprisonment. The essay further states: Those who display a color resembling millet yellow or silk purple are usually of noble and wealthy status, while those who display a color resembling fat white or dawn blue are of virtuous and refined character. The commentary explains: "Millet yellow" refers to a faint yellow like the color of millet grains; "silk purple" refers to a purple color resembling tangled silk threads. Both of these colors belong to the "Qing Long" (Azure Dragon) energy. If these colors appear on the face throughout the four seasons, the person is of noble and wealthy status. A person whose face appears white like fat and blue like the early morning light is considered a capable and upright person fit for high office.

若相者，精究其術，而妙悟於神，安逃禍福。〔若學相者，能細究此書，而得其神妙，則禍福無逃也。〕〔歌曰：嗟嗟世俗不知因，妄將容貌取其形。若得正形為大貴，依稀相似出群倫。形滯之人行必失，神滯之人心不開，氣滯之人言必懶，色滯之人面塵埃。形神氣色都無滯，舉事心謀百事諧。色在皮而氣在血，脈聚作成多喜悅。散則成憂靜則安，部位吉凶皆有訣。又曰：欲窮禍福貴賤，除觀諸家相文，聽聲觀形察色，有肉神、音神、眼神、總欲觀之，則自然明矣。又曰：迷而不反，禍從惑起，災自奢生。老子曰：天之道利而不害，聖人之道為而不爭。此之謂也。〕

The essay says: Those who study physiognomy, if they can thoroughly research this art and have profound insight into the "spirit," then misfortune and fortune will be impossible to hide. The commentary says: Those who study physiognomy, if they carefully study this book and understand its subtle principles, then a person's misfortune and fortune will no longer be beyond their sight. At the end of the commentary, there is also a rhyming verse: It is pitiful that worldly people do not understand the root cause, and they recklessly judge by appearance. If one has a proper form and structure, they will be of great fortune; even those who resemble it slightly can achieve distinction. Those with stagnant form will inevitably make mistakes in their actions; those with stagnant spirit will have narrow-mindedness; those with stagnant energy will speak lazily; those with stagnant color will look as if covered in dust. If form, spirit, energy, and color are all unobstructed, then everything they do will go smoothly. If color floats on the surface and energy flows in the blood, and the pulse energy converges into form, it often indicates good fortune; if the pulse energy disperses, it brings sorrow; if the pulse energy is calm, it brings peace. The fortune or misfortune of each part of the face can be judged by established rhymes. The verse also says: To thoroughly understand a person's fortune, misfortune, wealth, and status, one must not only refer to various physiognomy books, but also listen to their voice, observe their form, and examine their color. The spirit of the flesh, the spirit of the sound, and the spirit of the eyes must all be observed together, and one will naturally understand. It also says: Those who are stubborn and refuse to change will bring calamity from confusion, and misfortune from extravagance. The "Laozi" says: The Way of Heaven benefits all things without causing harm; the Way of the sage is to act without competing with others. This is exactly the meaning of this.