Shen Xiang Quan Bian (神相全編) · Volume 1

大凡觀人之相貌，先觀骨格，次看五行；量三停之長短，察面部之盈虧，觀眉目之清秀，看神氣之榮枯，取手足之厚薄，觀鬚髮之疏濁；量身材之長短，取五官之有成，看六府之有就，取五嶽之歸朝，看倉庫之豐滿，觀陰陽之盛衰，看威儀之有無，辨形容之敦厚，觀氣色之喜滯，看體膚之細膩。

When giving a face reading, the first step is to examine the "bone structure," which refers to the thickness, contours, and overall pattern of the entire skeleton, as this forms the foundation of a person's destiny. The second step is to look at the "Five Phases," which involves classifying a person's appearance into the five types of metal, wood, water, fire, and earth. Next, measure the "three sections" — from the hairline to the brow is the upper section, from the brow to the nose is the middle section, and from the nose to the chin is the lower section — to see if the three parts are evenly proportioned. Observe whether the facial features are full or sunken. Check if the eyebrows and eyes are clear and refined. Determine if the person's spirit and bearing are vigorous or weak. Feel the hands and feet to see if they are thick and solid or thin and frail. Look at the hair and beard to see if they are neat and fresh or thick and matted. Then measure the body height and check if the "five organs" — the brow as the longevity organ, the eyes as the supervisory organ, the ears as the listening organ, the nose as the discerning organ, and the mouth as the speaking organ — are properly formed. Examine the "six palaces" — the two heavenly granaries on the forehead, the two cheekbones in the middle of the face, and the two cheeks below — to see if they are full and well-developed. Check the "five mountains" — the left cheek as the eastern mountain, the right cheek as the western mountain, the forehead as the southern mountain, the chin as the northern mountain, and the nose as the central mountain — to see if they all converge towards the central nose. Look at the "granaries" — the heavenly granary above the brow, and the earthly granary below the cheeks — to see if they are full. Determine which side of yin and yang — bone belongs to yang, flesh belongs to yin — is more dominant. Check if the person has an imposing presence that commands respect. Assess whether the appearance is solid and sincere. Observe the "complexion" to see if it is bright and cheerful or dull and stagnant. Finally, check the skin for its smoothness and texture.

觀頭之方圓，頂之平塌，骨之貴賤，骨肉之粗疏，氣之短促，聲之響亮，心田之好歹，俱依部位流年而推；骨格形局而斷，不可順時趨奉，有玷家傳。但於星宿、富貴、貧賤、壽天、窮通、榮枯、得失、流年、休咎，備皆周密，所相於人，萬無一失，學者亦宜參詳，推求真妙，不可忽諸。

One must also examine the shape of the head, whether it is square or round, whether the top of the head is flat and full or sunken, whether the bone structure indicates a noble or humble destiny, whether the bones and flesh are coarse and sparse or evenly balanced, whether the breath is short and shallow or deep and long, whether the voice is loud and clear, and whether the heart is good or evil. All these factors should be combined with the 'particular years' to make a judgment. The face is divided from top to bottom into different areas corresponding to various ages; when a person reaches a certain age, the condition of the corresponding area determines the fortune or misfortune of that period. At the same time, one must also make a judgment based on the bone structure and the overall form. Fortune-tellers must not say flattering words to please people at that time, as that would disgrace the family tradition of physiognomy. As for the matters governed by the star mansions, such as wealth and poverty, nobility and humility, longevity and short life, prosperity and adversity, flourishing and decline, gain and loss, the current year, and auspicious or inauspicious events, as long as each is carefully and thoroughly analyzed, one can be certain in giving a physiognomy reading. Those who study physiognomy should repeatedly study and explore the true subtle aspects of it, and must not be careless.

一取威儀：如虎下山，百獸自驚；如鷹升騰，狐兔自戰。不怒而威，不但在眼，亦觀顴骨神氣取之。二看敦重及精神：身如萬斟之舟，駕於巨浪之中，搖而不動，引之不來，坐臥起居，神氣清靈，久坐不昧，愈加精彩；如日東昇，刺人眼目；如秋月懸鏡，光輝皎潔；面神眼神，俱如日月之明，輝輝皎皎，自然可愛，明明潔潔，久看不昏。如此相者，不大貴亦當小貴，富亦可許，不可妄談定。

The first observation in the ten views is to look at "appearance and bearing," which refers to a person's natural aura. A person with good bearing is like a tiger going down the mountain, causing all animals to be frightened; or like an eagle soaring in the sky, making foxes and rabbits tremble. It is said "without anger, there is authority," meaning that even without being angry, one can make others dare not be disrespectful. This aura is not only seen in the eyes, but also needs to be combined with the strength of the cheekbones and the spirit on the face. The second observation is to look at solidity and stability, as well as the spirit. A stable person is like a big ship carrying ten thousand measures of cargo sailing through great waves; although the waves hit the ship, the ship sways but does not capsize, and others cannot pull it. Whether sitting, lying, rising, or moving, the spirit is clear and lively, and even after sitting for a long time, it does not become dull, but instead becomes more vivid. The spirit of such a person is like the morning sun rising, with bright light that stabs the eyes; or like the bright moon hanging high in the autumn night, with clean and bright light. The spirit on the face and the spirit in the eyes are as bright and clean as the sun and moon, lovely and pleasant to look at, and even after looking for a long time, one does not feel dull or murky. A person with such a look is not necessarily of great fortune, but can be of small fortune, and can be wealthy. However, one should not make hasty judgments about their fate.

三取清濁：但人體厚者自然富貴，清者縱瘦神長，必以貴推之；濁者有神謂之厚，厚者多富；濁而無神謂之軟，軟者必孤，不孤則夭。四看頭圓頂額高：但人頭為一身之主，四肢之元。頭方者頂高，則為居尊天子；額方者頂起，則為輔佐良臣；頭圓者，富而有壽；額闊者，貴亦堪誇；頂平者，福壽綿遠；頭扁者，早歲迍邅；額塌者，少年虛耗；額低者，刑剋愚頑；額門殺重者，早年困苦；部位傾陷，髮際參差者，照依刑剋兼觀，不可一例而言，有誤相訣。

The third observation is to distinguish between "clear" and "dull." A person with a robust body naturally attains wealth and honor; a person with a refined appearance, even if slightly thin, should be considered of noble character if their spirit is long and bright. A dull appearance with a bright spirit is called "thick," and such people usually have wealth. A dull appearance without spirit is called "soft," and people with such a look are destined to be lonely, and even if not lonely, they will die young. The fourth observation is to look at whether the head is round, and whether the top of the head and the forehead are high. The head is the master of the whole body and the origin of the limbs. A head that is square with a high top indicates the appearance of a heavenly sovereign; a forehead that is square with a raised top indicates the appearance of a virtuous minister assisting the sovereign; a round head signifies wealth and longevity; a broad forehead indicates noble status; and a flat top signifies long-lasting blessings and longevity. Conversely, a flat head indicates hardship in early years; a sunken forehead indicates waste of energy in youth; a low forehead causes harm to the six relations and indicates foolishness; a strong killing energy in the center of the forehead indicates early hardship; and if the face is tilted or sunken, and the hairline is uneven, these should be examined together with the effects on the six relations. These should not be treated as a single case, otherwise the divination rules will be misused.

五看五嶽及三停：左顴為東嶽，俱要中正，不可粗露傾塌；額為南嶽，亦喜方正，不宜撇竹低塌；右顴為西嶽，亦與左顴相同；地閣為北嶽，喜旺方圓隆滿，不可尖削歪斜、卷竅兜上；土星為中嶽，亦宜方正聳上。印堂五嶽成也。

The fifth observation is to look at the "Five Mountains" and "Three Stops." Facial physiognomy compares the five prominent areas on the face to five famous mountains: the left cheek is called the Eastern Mountain, which should be upright and centered, not rough, exposed, or slanted and sunken; the forehead is called the Southern Mountain, which also prefers to be square, not narrow on both sides like a bamboo slice or low and flat; the right cheek is called the Western Mountain, which should be similar to the left cheek; the chin (called "Ground Pavilion") is called the Northern Mountain, which prefers to be prosperous and strong, round and full, not sharp, thin, crooked, or curled upward; the nose (called "Earth Star" in physiognomy, i.e., the Central Mountain) should also be square and raised upward. In addition, the area between the eyebrows, called "Ink Hall," should be level, full, and clear. This is called the formation of the Five Mountains.

書云：五嶽俱朝，貴壓朝班，亦且錢財自旺。三停者，額門、準頭、地角，此面部三停也，又為三財，又為三主，又名三表，俱要平等。上停長少年忙，中停長福祿昌，下停長老吉祥。三停平等，一生衣祿無虧；若三停尖削、歪斜、粗露，俱不利也，可照流年部位氣色而推，不可一體而斷。

The book of physiognomy says: If the five mountains all converge towards the central nose, this person will be so esteemed that they can surpass the entire court, and their wealth will naturally flourish. The term "three stops" refers to the forehead, the tip of the nose, and the jaw, which are the three sections of the face, also called "three treasures," "three masters," and "three expressions." These three sections should all be of equal length. A long upper section indicates busyness and toil in youth; a long middle section signifies prosperity and honor in middle age; a long lower section suggests a fortunate old age. If all three sections are equal, one will never lack clothing, food, orofficial stipend (salary). However, if the three sections are sharp, thin, crooked, or rough, it is considered inauspicious. To determine the specific year, one should refer to the complexion appearing in the "flowing year position," rather than making a general judgment.

六取五官六府。六府者：天庭日月二角為天府，宜方圓明淨，不宜露骨，天府成也；或削低塌偏尖，天府不成也，主初年運塞。兩顴為人府，宜方正插鬢，不粗不露，齊揖方拱，此人府成也；若粗露高低，尖圓繃鼓，此人府不成也，主中年運否。

The sixth observation involves examining the five organs and the "six fu." The six fu refer to three pairs of opposite bone structures on the face. The first pair consists of the center of the forehead, known as the "Tianting," along with the left and right "Ri jiao" and "Yue jiao," collectively called "Tianfu." They should be round and smooth, not protruding; if they are formed this way, it indicates a well-developed Tianfu, which signifies smoothness in early years. If the forehead angles are narrow, sunken, crooked, or sharp, then the Tianfu is not well-formed, indicating blocked energy in the early years (approximately ages fifteen to thirty). The second pair consists of the left and right "qiang gu," known as "Renfu." They should be square and extend backward into the hairline, not rough or protruding, and both sides should be even, like bowing hands toward the center; this is considered a well-formed Renfu. If the cheekbones are rough, protruding, uneven in height, or rounded and swollen, then the Renfu is not well-formed, indicating blocked energy in middle years (approximately ages thirty to fifty).

地角邊腮為末景地府，喜府地閣懸壁，木昏不慘，不尖不歪，不粗不大，地府成也；若高低粗露，削尖耳後見重腮，地府不成也。書云：一府就掌十年之富盛，相反者主十年之凶敗。

The third pair: the chin and the sides of the cheeks are called "Di Fu" (Underworld), which governs the later years of life. This area prefers a square and thick chin (Di Ge) like a wall, with clear and bright color, not dark or gloomy, not pointed or crooked, not coarse or disproportionate. This is called "Di Fu Cheng" (properly formed Underworld). If the cheeks are uneven in height, rough, and exposed bones, or if the chin is sharp while the area behind the ears is swollen with overlapping cheek flesh, then "Di Fu" is not properly formed. The book of physiognomy says: if "Di Fu" is properly formed, it indicates ten years of wealth and prosperity; conversely, if it is improperly formed, it signifies ten years of misfortune and decline.

七取腰圓背厚：胸坦腹墜，三甲三壬，體膚細嫩可也。背厚闊，腰硬腰圓，最嫌背脊成坑、背薄肩垂、肩昂頸削。腰宜圓宜硬，宜大宜平，不可細小軟弱、崎彎無屁股、臀薄尖削露；臀宜平厚，不宜大竅；胸宜平滿，骨莫粗露；項下雙絛，心窩不陷，腹宜有囊如葫蘆，臍下肉橫生，不宜尖削。或如鵲肚、雞胸、狗肚，此不湛也。

The seventh observation is to check whether the waist is round and firm, and whether the back is thick and broad. A superior body shape is characterized by a flat chest, a hanging and full abdomen, a thick and broad back with "three Jia" (three areas of thick flesh on both sides of the spine and behind the neck), and a thick abdomen with "three Ren" (three areas of thick flesh below the navel and on both legs). The skin should be tender. The back should be thick and wide, the waist firm and round; it is most undesirable for the middle of the back to be sunken, for the back to be thin with the shoulders drooping, or for the shoulders to be high and the neck to be thin. The waist should be round, firm, large, and flat, not narrow, weak, or curved so much that the hips are not visible. The hips should be flat and thick, not thin and pointed; the chest should be flat and full, with bones not protruding. There should be two vertical folds of flesh below the neck, the heart area should not be sunken, and the abdomen should be like a gourd with hanging flesh, with a thick piece of flesh below the navel. It should not be narrow or thin. If one has a narrow abdomen like a magpie, a protruding chest like a chicken, or a sunken abdomen like a dog, it is considered不合格.

書云：腰圓背厚，方保玉帶朝衣，驟然不豫，慷慨過人，必主發達富盛；胸平腹囊，故宜紫袍掛體，雖不出前，不入凡流，必須發達。背如三甲，項後肉厚，兩肩繃肉厚；腹如三壬，臍下肉長，兩腿邊肉長。

The book of physiognomy says: A person with a round waist and thick back is fit to wear a jade belt and wear official robes, indicating a high official position. Such people are calm and reserved in matters, not easily showing their emotions, and have a generous and noble bearing, destined for great success and prosperity. Those with a flat and full chest and a plump abdomen are destined to wear purple robes—though they may not rise to the top, they will not be ordinary people, and eventually achieve success. The term "back like 'three Jia'" refers to thick flesh at the nape of the neck, thick flesh on both shoulders, and a thick back, making three areas like armor. The term "abdomen like 'three Ren'" refers to thick flesh below the navel, thick flesh on both legs, making three areas plump.

書云：揹負三山如護甲，臍深納李腹垂箕，如此之相必大貴，不貴之時富可誇。但頭大無肉，腹大無囊，不是農夫必是屠傅；不是粗人定是木作。若尖削陷軟，狗肚雞胸，縱富必無結果。書云：男子腰小，難主家財亦且夭折；凸胸露臀，當成窮酸，男子為僕，女子為婢。相中最宜推詳，不可忽略。

The book of physiognomy says: If one's back appears as if carrying three mountains, thick like a protective armor, the navel is deep enough to hold a plum, and the abdomen hangs down like a winnowing basket, such a body shape is certainly destined for great wealth; even if not wealthy, he will be rich enough to be proud. However, if the head is large but lacks flesh, and the abdomen is big but lacks the hanging flesh, such a person is either a farmer or a butcher, or else a laborer or a carpenter. If the body is everywhere pointed, thin, and weak, with a sagging belly like a dog and a protruding chest like a chicken, even if he has money for a while, he will ultimately have no lasting success. The book of physiognomy also says: A man with a thin waist cannot hold onto his family's wealth and is prone to early death; those with a protruding chest and thin, exposed hips will end up poor and destitute, men becoming servants and women becoming maids. These points are most important in physiognomy and should be carefully examined, not overlooked.

八取手足：宜細嫩隆厚，掌有八卦，紋路鮮明，或如撰血尖起三峰，奇紋異紋，節如雞彈，指尖相稱，指大相停，掌平如鏡，或軟如綿，龍虎相吞，掌厚背厚，腕扁肘圓。足背有肉，足底有紋有痣，掌略帶彎，手背不宜粗露，筋骨指節不宜漏縫。書云：腫節漏縫，神昏神懶；浮筋露骨，身樂心憂；掌紅撰血，富貴綿綿；手軟如綿，閒且有錢；尖起三峰，招生晚景；掌平如鏡，白手興家；紋露粗率，晚年衣祿平常。但相掌訣法有載於後，宜與前後兼觀。

The eighth observation is about the hands and feet. The hands and feet should be delicate and thick, with the eight trigrams on the palm (the meaty ridges corresponding to the eight directions of Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui around the palm center) rising clearly, and the palm lines distinct and clear. The palm color should be red and lustrous, like it has been stained with blood, with three prominent meaty peaks on the palm, ideally accompanied by unusual patterns. The finger joints should be round and smooth, not prominent, with the fingertips of appropriate length and the fingers evenly thick and thin. The palm should be flat like a mirror or soft like cotton. The meaty ridge under the thumb and the one under the little finger (commonly called the dragon and tiger ridges) should embrace each other. The palm should be thick, and the back of the hand also thick, with a flat wrist and a rounded elbow. The foot should have flesh on the top, with patterns and moles on the soles, and a slight concave shape on the palm. The back of the hand should not be rough or exposed, and when the fingers and joints are closed, the finger gaps should not allow light to pass through. The book of palm reading says: those with swollen finger joints and light passing through the finger gaps are dull and lazy; those with prominent veins and exposed bones are physically at ease but mentally troubled; those with a red and blood-like palm color are destined for long-lasting wealth; those with soft palms like cotton are leisurely and wealthy; those with three prominent peaks on the palm will achieve success in old age; those with a flat palm like a mirror can start from nothing and become prosperous; those with exposed and coarse palm lines will have an ordinary life in old age. Detailed rules for palm reading are recorded later, and they should be viewed in conjunction with the previous sections.

九取聲音與心田：書云：要知心裡事，但看眼神清。眼乃心之門戶，觀其眼之善惡，必知心事之好歹。其心正則眸子必正，眼視上其心必高，眼視下心有感思，眼轉動而不言心有疑慮，眼視斜而口是心非、益已害人，言不可聽。眼正視，其人中正，入黨無偏；眼噁心必惡，眼善心必慈。

The ninth observation is listening to sounds and examining one's heart. The book of physiognomy says: to know what someone is thinking, just look at whether their eyes are clear. The eyes are the gateway of the heart; by observing whether their gaze is good or evil, one can know the nature of their thoughts. A person with a upright heart will certainly have a properly aligned pupil; someone who constantly looks upward has a proud heart; someone who constantly looks downward is thinking deeply; someone whose eyes move constantly without speaking is harboring suspicion; someone who looks sideways at others is often insincere, self-serving, and harmful to others, and their words should not be trusted. A person whose gaze is upright and steady is just and upright, even if they associate with groups, they will not be biased. In summary, a person with evil eyes has an evil heart, and a person with kind eyes has a kind heart.

有陰鴛者，或救人難厄，或救人危險，濟人貧窮，救人性命，不淫不亂，財寬量大容物。人俱有紫黃容紅氣色，發見於眼下臥蠶之宮、印堂福堂之住，縱相貌不如，其心田好，終有富貴。若相貌堂堂，心事奸險，縱然富貴，不日貧窮。

People who have accumulated good deeds through secret acts of kindness, originally written as "yin yuan" but here as "yin zhi," may save others from difficulties, dangers, or poverty, or even save lives. They also refrain from lustful and disorderly behavior, spend money generously, and have a broad-minded and tolerant nature. Such people will display a healthy complexion with a purple and yellow hue, along with a reddish glow. Their eyes will show a good sign in the area below the eyes called "wo can," which is the raised part of the lower eyelid, as well as in the "yin tang" and "fu tang" areas, which are located near the Heavenly Granary above the eyebrows. Even if their appearance is not particularly outstanding, their good heart will eventually lead them to wealth and honor. Conversely, those who look impressive but have evil intentions will, despite temporary wealth, eventually fall into poverty.

書云：未觀相貌先看心田，有相無心相從心滅，有心無相相從心生。昔裴度還帶，宋郊渡蟻，廉頗扶危救人過渡，各千金不受，本是不貴之相，後反大貴而陰陽扶之。

The book of physiognomy says: before looking at one's appearance, one should first look at one's heart. If someone has a good appearance but a bad heart, the good appearance will vanish along with the bad heart; if someone has no good appearance but a good heart, the good appearance will arise along with the good heart. In the past, Pei Du of the Tang Dynasty found a jade belt and returned it to its owner. Song Jiao of the Song Dynasty once built a bridge to save an ant. Lian Po of the Warring States period helped others in danger and crossed a river for someone, and even after being offered a thousand pieces of gold, he refused to accept it. These people originally did not have a noble appearance, but later became very prosperous, because their secret good deeds attracted the assistance of the forces of heaven and earth and yin and yang.

聲音宜響亮，出自丹田，臍下一寸是也。聲響如雷灌耳，或如銅鐘玉韻，或如甕中之聲，或如銅鑼銅鼓，或如金聲，或聲長尾大如鼓之響，俱要清潤，縱相貌不如，亦主富貴。或人小聲大，人大聲雄，俱要深遠，丹田所出，此富貴綿遠之相也。夭折貧賤之人，聲輕聲噎，聲浮聲散，聲低聲小，或如破鑼破鼓，語音焦枯，聲大尾焦，聲雄不圓。書云：富貴之聲出於丹田，夭賤之人聲出舌端。或有餘韻，縱焦枯烈，早年虛耗，晚主發達矣。

The voice should be clear and strong, originating from the 'Dantian' (one inch below the navel). A good voice may sound like thunder in the ears, or like a bronze bell being struck or jade clashing together, or like a sound coming from a large jar, or like the sound of gongs and drums, or like metal. Some voices have a long tone with a thick and full ending, similar to the sound of a drum. The common feature is that they are clear and moist. Having such a voice, even if one's appearance is not good, indicates wealth and honor. Some people are small in stature but have a loud voice, or are tall but have a strong voice. As long as the voice is deep and truly comes from the Dantian, it is a sign of enduring wealth and honor. As for those who die young or are poor and lowly, their voices are light and airy, they may choke, their voices are floating and not solid, scattered and not gathered, low and weak, or like broken gongs and drums. Their speech is dry, and when they speak, the voice starts strong but ends with a dry and broken sound. Although the voice may be strong, it lacks roundness and smoothness. The physiognomy books say: the voice of the wealthy and honored comes from the Dantian, while the voice of those who die young or are poor and lowly comes only from the tip of the tongue. If the voice is dry and fierce but still has a lingering resonance, it indicates that one may have wasted energy early in life but will eventually achieve success in later years.

訣曰：言未舉而色先變，話末盡而氣先絕，俱夭賤之人。觀聲音，知為相之根本；觀陰陽，知為相之元神。形貌莫外乎聲音，陰陽部位不好，有此相者，競許富貴。但聲音響亮者，雖貧終能發達，不必狐疑。

The mnemonic says: When a person hasn't even opened their mouth, their face already changes, and before they finish speaking, their breath is cut off. These are signs of a short-lived and lowly person. To truly master physiognomy, one must be able to listen to the voice; to grasp the essence of physiognomy, one must understand yin and yang (bone represents yang, flesh represents yin, and the coordination of movement and stillness, strength and softness). The fortune or misfortune of appearance ultimately depends on the voice: even if the yin and yang parts are not well formed, if the voice is good, one may still be destined for wealth and honor. A person with a loud voice may be poor at present, but eventually will achieve success, so there is no need to hesitate.

十觀形局與五行。形局者，乃人一身之大關也。或如龍形、虎形、鶴形、獅形、孔雀形、鸛形、牛形、猴形、豹形、象形、鳳形、鴛鴦、鷺鷥、駱駝、黃鵬、練雀等形，此富貴形相；或豬形、狗形、羊形、馬形、鹿形、鴉形、鼠形、狐狸形，此兇暴貧薄天折之相也。

The tenth observation is about form and the Five Phases.the so-called「form」refers to classifying a person's body shape into the form of a particular animal, which is a major aspect of facial physiognomy. For example, forms such as dragon, tiger, crane, lion, peacock, stork, ox, monkey, leopard, elephant, phoenix, mandarin duck, heron, camel, and yellow swallow (the original text says 'yellow sparrow') are considered auspicious and indicate wealth and honor. Conversely, forms such as pig, dog, sheep, horse, deer, crow, rat, and fox are considered凶暴, poor fortune, and short life.

五行者，金、木、水、火、土也。書云：金得金剛毅深，木得木資財足，水得水文章貴，火得火見機果，土得土厚豐庫。金形白色喜白，木形瘦喜青，水喜肥黑，火不嫌尖宜赤色，土喜厚今色宜黃，此五形正局也。合此者富貴福壽，反此者貧賤夭折。但學者憑五行兼骨格，推斷相法多端總斷。

The Five Phases refer to the five elements: metal, wood, water, fire, and earth. According to physiognomy, a person with the form of metal who also has the color of metal will be strong-willed and deep-minded; a person with the form of wood who also has the color of wood will have abundant wealth; a person with the form of water who also has the color of water will achieve status through literature; a person with the form of fire who also has the color of fire will be decisive and quick in handling affairs; a person with the form of earth who also has the color of earth will have a solid family foundation and full granaries. A person with the form of metal has naturally pale skin and prefers to see white; a person with the form of wood is thin and prefers to see green; a person with the form of water prefers to be fat and prefers black; a person with the form of fire does not mind a pointed face and prefers red; a person with the form of earth prefers to be thickset and prefers yellow. These are the standard forms of the Five Phases. Those who conform to the standard forms will have wealth, honor, and longevity, while those who contradict the standard forms will suffer poverty, low status, and a short life. Those studying physiognomy should consider the Five Phases together with bone structure. Although the methods of physiognomy are numerous, the final judgment must be based on a comprehensive analysis.

擇交在眼，眼惡者怕多薄，交之有害，然露者無心，不可不詳審也；問貴在眼，未有眼無神而貴且壽者；問富在鼻，鼻為土生金，厚而豐隆者必富；問壽在神，未有神不足而壽且貴者，縱貴亦大富；求全在聲，士農工商，聲亮必成，不亮無終。上相不出此五法，拘於口耳眉額手足背腹之間者，乃庸相士也。

There are five main criteria for judging a person. First, to choose friends, look at the eyes: people with fierce eyes are often mean-spirited, and associating with them is harmful; however, those whose eyes are outwardly fierce but whose hearts are not concealed may not necessarily be bad, so this point must be carefully distinguished. Second, to determine if someone is wealthy, look at the eyes: there is no one who lacks spirit in their eyes yet is both wealthy and long-lived. Third, to determine if someone is rich, look at the nose: the nose belongs to the earth element in the Five Phases, and earth generates metal; a thick nose head and a prominent nose bridge indicate wealth. Fourth, to determine if someone is long-lived, look at the spirit: there is no one who lacks spirit yet is both long-lived and prosperous, even if they are prosperous, they are only rich. Fifth, to determine if a person can handle affairs well, look at the voice: regardless of whether they are scholars, farmers, artisans, or merchants, those with a loud voice will surely achieve success, while those with a weak voice will fail at everything. A refined method of divination does not go beyond these five criteria; those who meticulously focus on details such as the mouth, ears, eyebrows, forehead, hands, feet, back, and abdomen are mediocre fortune tellers.

入眼方知訣，還觀主起中。語遲終富顯，步緊必貧窮。犬眼休為伴，雞睛莫與逢。項偏多蹇滯，頭小定飄蓬。骨露財難聚，筋浮病必攻。唇掀知命夭，腹墜祿須豐。腰肥知有福，額廣壽如松。腳長兼耳薄，辛苦道途中。

This song explains the key points of judging a person's character. First, one must seize the main features at a glance, and also observe where the person's vital energy originates and whether it can remain steady and upright. Those who speak calmly and without haste will eventually achieve wealth and prestige, while those who walk with quick and urgent steps are likely to be poor. Those whose eyes flash like a dog's eyes, looking around suspiciously, should not be associated with, and those whose eyes are yellow and dull, like a chicken's eyes, should not be connected with. Those with a crooked neck will face many obstacles in life, and those with a small head will certainly be like floating tumbleweed, without a fixed place. Those with prominent bones cannot accumulate wealth, and those with visible blue veins will surely suffer from illness. Those whose lips are turned outward have short lifespans, while those with a sagging and full abdomen will receive generous salaries. Those with a thick waist will have good fortune, and those with a broad forehead will live a long life like a green pine. Those with particularly long legs and thin ears will have to work hard all their lives on the road.

蜀人相眼，閩人相骨，浙人相清，淮人相重，宋人相口，江西人相色，魯人相軒昂，胡人相鼻，太原人相重厚。

People's appearances vary by region, and when judging their features, one should focus on their strengths: people from Sichuan should be evaluated mainly by their eyes, people from Fujian by their bone structure, people from Zhejiang by whether they are refined, people from the Huai River region by whether they are substantial, people from Song (modern Shangqiu area in Henan) by their mouth, people from Jiangxi by their complexion, people from Shandong by their bearing, and northern nomads by their nose. People from Taiyuan should be assessed by whether they are steady and sincere. This is based on local customs and cannot be judged by a single standard applicable to all.

天道週歲，二十四節氣，人面一年氣色，亦二十四變，以五行配之，無不驗者。促色最難審，當於清明昧爽之時觀之，又須隔絕不醉，不近色，乃可決耳，慎之慎之。氣色半月一換，交一節氣，子時既變矣。氣色在皮內肉外，隱隱可掬者，方是真氣色。氣色現而安靜者，應之遲；若點點焰動不定者，應之速。春要青，夏要紅，秋要白，冬要黑，四季月要黃，此天時氣色也。

The heavenly path has twenty-four solar terms in a year, and the color of a person's face also changes twenty-four times in a year. By matching these colors with the Five Phases, there is no failure in the prediction. The color of the face is difficult to examine, so it should be observed when the weather is clear and just before dawn. The person being examined should also be isolated beforehand, not drinking alcohol or engaging in sexual activity, so that a reliable judgment can be made, and one must be cautious. The color of the face changes every half month, and when a solar term arrives, it changes by the time of the子 hour of the night. The true color of the face is hidden beneath the skin but outside the muscles, faintly visible as if it could be held in the palm, which is considered genuine color. If the color appears and remains stable, its effect will be slow; if it flickers like a flame, its effect will be quick. According to the heavenly time, in spring the face should show a greenish hue, in summer a reddish hue, in autumn a whitish hue, and in winter a blackish hue. In the four earth months (the last eighteen days of March, June, September, and December, when earth is strong), the face should show a yellowish hue. This is the color that arises with the heavenly time.

木形人要青，火形人要紅，金形人要白，水形人要黑，土形人要黃，此人身之氣色也。木形色青，耍帶黑忌白；火形色紅，要帶青忌黑；金形色白，要帶黃忌紅；水形色黑，要帶白忌黃；土形色黃，要帶紅忌青，此五形生克之氣色也。

When considering the appearance of each person's form, those with the shape of wood should have a green complexion, those with the shape of fire should have a red complexion, those with the shape of metal should have a white complexion, those with the shape of water should have a black complexion, and those with the shape of earth should have a yellow complexion. This is the color that matches their own form. In terms of generation and overcoming, those with the shape of wood have a natural green color and should also have a little black (water generates wood), but should avoid white (metal overcomes wood); those with the shape of fire have a natural red color and should also have a little green (wood generates fire), but should avoid black (water overcomes fire); those with the shape of metal have a natural white color and should also have a little yellow (earth generates metal), but should avoid red (fire overcomes metal); those with the shape of water have a natural black color and should also have a little white (metal generates water), but should avoid yellow (earth overcomes water); those with the shape of earth have a natural yellow color and should also have a little red (fire generates earth), but should avoid green (wood overcomes earth). This is the color judgment based on the Five Phases of generation and overcoming.

青如睛天日未出之色，而有潤澤，為正，為吉；如打傷痕而乾焦，則為邪為凶。紅如隙中日影之色，而有潤澤，為正，為吉；如打傷痕而焦枯，為邪為凶。白如玉而有潤澤，為正，為吉；如粉如雪而起粟，則為邪，為凶。黑如漆而有潤澤，為正，為吉；如煙煤而暗，則為邪，為凶。黃如鵝而有潤澤，為正，為吉；如敗葉色而焦枯，則為邪凶。

The five colors each have distinctions between their proper and improper forms, and the key lies in whether they are moist and lustrous. The color blue should be like the clear, moist blue of the sky before sunrise, which is the proper and auspicious color; if it appears like a bruise and is dry, dark, and dull, it is an improper and ominous color. The color red should be like the bright and moist sunlight filtering through a crack, which is proper and auspicious; if it appears like a wound and is dry and dull, it is improper and ominous. The color white should be like fine jade, moist and lustrous, which is proper and auspicious; if it appears like powdered face or accumulated snow with a rough texture, it is improper and ominous. The color black should be like glossy paint, dark and moist, which is proper and auspicious; if it appears like soot and is dark and stagnant, it is improper and ominous. The color yellow should be like fresh goose yellow, bright and moist, which is proper and auspicious; if it appears like withered leaves and is dry and dull, it is improper and ominous.

色白主服，紅主訟及瘡疤破財，如火珠焰發者，主火災；青主驚恐疾病，黑主大病死亡，黃主疾病尖脫。氣色雖現，亦要看神色正，而神脫色亦空耳；色而神旺，色終莫能為大害也。

Each color signifies different matters: a white complexion indicates mourning for a relative; a red complexion suggests disputes, illness with sores or scars, and loss of money; if the red is like a fire pearl with flames, it indicates a fire disaster; a green complexion suggests fear and illness; a black complexion indicates serious illness or even death; a yellow complexion suggests illness and loss. However, although the color appears, one must also check if the spirit is upright: if the spirit has already departed, even a good complexion is meaningless; conversely, if the complexion is poor but the spirit is strong, the poor complexion will not cause great harm.

眉為保壽官：喜清高疏秀彎長，亦宜高目一寸，尾拂天倉，主聰明富貴，機巧福壽，此保壽官成也；若粗濃黃淡，散亂低壓，乃刑傷破敗，此一官不成也。

The eyebrows are called "Bao Shou Guan," which governs longevity and intelligence. Good eyebrows are clear, elevated, sparse, delicate, and curved with length, and should be about an inch above the eyes, with the ends sweeping toward the "Heavenly Granary" (the area near the hairline above the eyebrows). If this is formed, the person is intelligent, prosperous, resourceful, and blessed with longevity, thus the "Bao Shou Guan" is properly formed. If the eyebrows are coarse, thick, disorderly, with dull or pale yellow color, scattered and not gathered, or if they grow too low and press upon the eyes, it indicates injury, misfortune, and failure, meaning this official is not properly formed.

眼為監察官：黑白分明，或鳳眼、象眼、牛眼、龍虎眼、鶴眼、猴眼、孔雀眼、鴛鴦眼、獅眼、喜鵲眼，神藏不露，黑如漆，白如玉，波長射耳，自然清秀有威，此監察官成也；若蛇、蜂、羊、鼠、雞、豬、魚、馬、火輪四白等眼，赤白紗侵，睛圓黑白混雜，兼神光太露，昏昧不清，此監察官不成也，又且愚頑凶敗。

The eyes are called "Inspectors," responsible for overseeing a person's status and inner nature. Good eyes are clearly defined in black and white, with shapes resembling phoenix eyes, elephant eyes, bull eyes, dragon eyes, tiger eyes, crane eyes, monkey eyes, peacock eyes, mandarin duck eyes, lion eyes, and magpie eyes. The gaze should be reserved and not overly exposed, with the black part dark like lacquer and the white part white like jade. The corners of the eyes should be long and delicate, like ripples extending to the ears. Naturally clear and elegant, they also carry a sense of authority, which is the proper formation of the Inspector. If the eyes are shaped like snake eyes, bee eyes, sheep eyes, rat eyes, chicken eyes, pig eyes, fish eyes, horse eyes, or fiery wheel eyes, or if they have four whites (small black pupil with white showing above, below, left, and right), along with red blood vessels and white opacity invading the eye, or if the eyeball is round with mixed black and white, or if the spirit light is overly exposed or dim and unclear, then the Inspector is not properly formed. Such people are foolish and destined for misfortune.

耳為採聽官：不論大小，要輪廓分明，喜白過面，水耳、土耳、金耳、牛耳、圓棋耳、貼腦耳、對面不見耳，高眉一寸，輪厚廓堅，紅潤姿色，內有長毫，孔小不大，此採聽官成也；或鼠耳、木耳、火耳、箭羽耳、豬耳、輪飛廓反，不好之耳，或低小軟弱，此採聽官不成也，不利少年損六親。

The ear is called "Caiting Guan," which oversees the fortune and lifespan foundation during childhood and youth. The size of the ear is not important; what matters is that the outer ring ("lun") and the inner part ("kuo") are clearly defined. The best ears have a white color that surpasses the complexion. Ears like water ears, Turkish ears, gold ears, ox ears, round chess ears, and ears that are not visible when viewed from the front are all good ears. If the ear is positioned about one inch above the eyebrows, the ear ring is thick, the ear shape is firm, the color is red and lustrous, there are long hairs inside the ear, and the ear hole is small and not gaping, then this is a well-developed "Caiting Guan." If the ear is shaped like a mouse ear, a fungus ear, a fire ear, a feathered arrow ear, or a pig ear, or if the ear ring is outwardly inverted or the ear shape is reversed, these are bad ears. If the ear is low, small, and weak with no firmness, then the "Caiting Guan" is not well developed, indicating difficulties in youth and harm to the six relations, which include parents, brothers, wife, and children.

鼻為審辨官：亦宜豐隆聳直有肉，伏犀龍虎鼻，獅牛胡羊鼻，截筒盛囊懸膽鼻，端正不歪不偏，不粗個小，此審辨官成也。若狗鼻、鯽魚、鷹嘴、劍峰、反吟、復吟、三曲、三彎、露孔、仰灶、扁弱、露脊、露骨、太大孤峰，況又凶惡，貧苦無成，刑惡奸貪，此審辨官不成也。

The nose is called "Shen Bian Guan," which governs wealth and the middle years of life. The nose should be full, high, and prominent, with a straight and fleshy bridge, resembling the shapes of the Fu Xi nasal bridge, Long nose, Hu Nasal bridge, Shi nose, Niu nose, Hu Yang nose, Jie Tong nose (the tip of the nose like a cut bamboo tube), Sheng Nang nose, or Xuan Dan nose. It should be upright, neither crooked nor slanted, neither coarse nor small. This is considered a well-formed Shen Bian Guan. If the nose is shaped like a Gou nose, Ji Yu nose, Ying Zui nose, or Jian Feng nose (a thin bridge like a knife edge), or if the bridge is twisted and undulating ("Fan Yin" or "Fu Yin"), with three bends, exposed nostrils, "Yang Zao" (nostrils facing upward), a flat and weak nose, a bare bridge and bones, or if the nose is too large without matching cheeks or a solitary peak, and accompanied by a fierce expression, it indicates poverty, failure, and a tendency toward crime and greed. This is considered an improperly formed Shen Bian Guan.

口為出納官：唇紅齒白，兩唇齊豐，人中深長，仰月彎弓，四字口方，牛龍虎口，兩唇不反不昂，不掀不尖，此出納官成也。或豬狗羊口，覆船，宴魚紉魚，鼠食羊食，唇短齒露，唇黑唇皺，上唇薄下唇反，鬚黃焦枯粗濁，此出納官不成也。書云：但一官成者，掌十年之貴祿富豐；不成者，必主十年困苦。

The mouth is called the "Outflow and Inflow Official," responsible for managing food, salary, and old age. A good mouth has red lips and white teeth, with thick and full upper and lower lips that are equal in size. The "person's groove" below the nose should be deep and long. The shape of the mouth may resemble an upturned crescent moon, or an open bow, or be square like the character "four," or like a cow's mouth, a dragon's mouth, or a tiger's mouth. The lips should not be overly turned out or raised, nor should they be lifted or pointed. This is called a well-formed Outflow and Inflow Official. If the mouth is shaped like a pig's, a dog's, or a sheep's, or if the corners of the mouth droop like a flipped boat, or if the mouth is curled up like a fish's mouth, or if the mouth moves like a rat gnawing or a sheep chewing when eating, or if the lips are short and the teeth are exposed, with dark lips and many wrinkles, or if the upper lip is thin and the lower lip is turned out, and the beard is dry, yellow, coarse, and dirty, then the Outflow and Inflow Official is not well formed. The book of physiognomy says: if one of the five organs is well formed, it will bring ten years of wealth, honor, and prosperity; if one of them is not well formed, it will lead to ten years of hardship and difficulties.

金木水火土也。陳圖南云：金形方正色潔白，肉不盈今骨不薄；木形瘦直骨節堅，色帶青今人卓蘋；水形圓厚重而黑，腹垂背聳真氣魄；火形豐銳赤焦燥，反露氣枯無常好；土形敦厚色黃光，臀背露兮性樂靜。呂尚云：木瘦金方乃常談，水圓土厚何須寬。《麟鳳記》云：相剋於中窘難多，金木水火由不和。

To determine a person's form, one must first distinguish among the five types: metal, wood, water, fire, and earth. Chen Tuan (style name Tu Nan) said: metal type people have square faces and upright bodies, fair skin, not overly plump flesh but not thin bones; wood type people are slender and upright, with firm bones, a bluish complexion, and appear refined and outstanding; water type people have a round and thick body, dark skin, hanging belly, and raised back, possessing a natural sense of strength; fire type people have a narrow upper body and broad lower body, red faces, and are impetuous; if their form and energy are exposed and dry, they are not good; earth type people are solid and heavy, with yellow and lustrous skin, thick and prominent buttocks and back, and are quiet and content. Lü Shang said: wood should be slender, metal should be square, this is common talk among those who study physiognomy; water should be round, earth should be thick, the reasons do not need to be explained in detail. The "Lion and Phoenix Record" says: if there is mutual control among the five elements in a person's constitution, the situation becomes difficult and troubled, just like when metal and wood, water and fire are not in harmony.

秘訣云：五行凶。金形帶木，斷削方成，初主滯，未主超群。木形多金，□生利落，父毋早刑，妻子不成。水形遇十，忽破家財，疾苦連年，終身屯檀。火形水性，兩不相併，克破妻兒，錢財無剩。土逢重木，作事無成，若非大折，家道伶仃。

The secret teachings explain the ominous signs of mutual control among the Five Phases. A person with a metal form who carries wood energy is like a piece of metal that must be cut and shaped to become a useful object, so they will have difficulties in their early years, but will surpass others in their later years. A person with a wood form who has excessive metal energy will have a life of dispersal and lack of consolidation; their parents will be harmed early in life, and their wife and children will also not be fully realized. A person with a water form encountering earth energy will suddenly lose their family wealth, suffer from illness and hardship for several years, and remain in a state of hardship throughout their life. A person with a fire form who possesses the nature of water, where fire and water are incompatible, will harm their wife and children, and end up with no money left. A person with an earth form encountering abundant wood energy, where wood controls earth, will achieve nothing in their endeavors; if they do not suffer major losses, they will still end up with a declining family and a lonely life.

五行吉。金逢厚土，足寶足珍，諸事營謀，遂意稱心。木水相資，富而且貴，文學英華，山塵之器。水得金生，利名雙成，知圓行方，明達果毅。火局遇木，茸肩騰上，三十為卿，功名蓋世。十添離火，戊巴內丁，愈暖愈佳，其道生成。

The auspicious signs of mutual generation among the Five Phases are as follows. A person with a metal form encountering thick earth energy, where earth generates metal, indicates abundant treasures and all plans proceeding smoothly. A person with a wood form receiving water energy, where water generates wood, will be both wealthy and noble, with outstanding literary talent and a refined character. A person with a water form benefiting from metal energy, where metal generates water, will achieve both fame and fortune, with a flexible mind and upright conduct, being both wise and resolute. A person with a fire form encountering wood energy, where wood generates fire, will have a broad back and rising fortune, achieving high official rank by the age of thirty and great accomplishments. A person with an earth form further receiving fire energy from the Li trigram (referring to the combination of Wu earth, Si fire, and Ding fire), where fire generates earth, will have warmer fire energy leading to thicker earth energy, making the path naturally formed and success coming effortlessly.

次察陰陽精氣神。骨為陽，肉為陰，精乃血之主，氣乃神之本，神乃精之附。《貧女金鏡》云：骨陽肉陰兩平和，一生終是無災害。陽勝於陰多孤克，陰勝於陽多天折。《鬼眼經》云：大道凝成有三般，精能養血冠眾體。王朔云：氣所以養形而化成者也。《易》云：神者妙萬物而為言者也。秘訣云：一陰一陽不偏勝，此道由來天賦定。精氣相資體之充，神攝萬靈為主帥。

After distinguishing the five elements, the second step is to examine yin and yang along with essence, qi, and spirit. Bone belongs to yang, while flesh belongs to yin; essence is the master of blood, qi is the foundation of spirit, and spirit depends on essence. The Poor Woman's Mirror says: when the yang bone and the yin flesh are in balance and harmony, a person will not suffer misfortune throughout their life; if yang overpowers yin, they are likely to be lonely and experience conflicts, while if yin overpowers yang, they are likely to die young (the original text "tianzhe" is equivalent to "yaozhe"). The Ghost Eye Classic says: the great way is condensed into three aspects: essence, qi, and spirit. Among these, essence nourishes the blood vessels and resides at the forefront of the body. Wang Shuo says: qi is used to nurture the physical form and enable its development. The Zhou Yi's Shu Gu says: what is called spirit refers to its subtle influence on all things. A secret says: when yin and yang are balanced without excess, this pattern is naturally determined; essence and qi support each other, making the body full, while spirit governs all the subtle functions of the body, acting as the overall commander.

三停八卦求相稱。王停者，有身上三停，有面上三停；八卦者，有面列八卦，掌列八褂。《玉虎》云：身上三停頭足腰，看他長短欲勻調。上停長者人多貴，長短元差福不饒。《冥度經》云：凡天中至印堂曰上停，山根至準頭曰中停，人中至地閣曰下停。陳圖南云：五行不正，相君終始薄寒。八卦豐隆，須是多招財祿。秘訣云：身面三停俱勻調，掌面八卦悉豐盈。不端玉階地，定處金谷園。

The third step is to examine whether the three stops and the eight trigrams correspond with each other. The term "three stops" refers to two sets: one set is the three stops of the whole body, and the other set is the three stops on the face. The term "eight trigrams" also refers to two areas: the eight trigrams are arranged on the face, and also arranged on the palm (eight meaty prominences on the palm, with the original text's "eight coats" being a miswriting for "eight trigrams"). The "Yuhu Jing" says: the three stops on the body refer to the head, waist, and feet, and one should look at whether their lengths are harmonious; those with a long upper stop (head and neck) tend to be wealthy and prosperous. If the three stops are originally not uneven, then their fortune will not be thin. The "Mingdu Jing" says: on the face, from the midpoint of the hairline, called "Tianzhong," to the area between the eyebrows, called "Yintang," is the upper stop; from the area between the eyes, called "Shangu," to the tip of the nose, called "Zhun tou," is the middle stop; from the area below the nose, called "Renzhong," to the chin, called "Dige," is the lower stop. Chen Tuan said: if the five phases of the body are not properly aligned, the person will ultimately have a thin fate and humble status; if the eight trigrams on the palm are full and plump, the person will certainly attract wealth and official rank. The secret method says: if the three stops on the body and the three stops on the face are all harmonious, and the eight trigrams on the palm are full everywhere, then this person is either in a position of power beneath the imperial court or certainly resides in a wealthy mansion like the Jin Gu Yuan.

五嶽四瀆定高深。左顴泰嶽，右額華嶽，額為衡嶽，頰為恆嶽，鼻眾為嵩嶽。讀耳為江，二瀆目為河，三瀆口為準，四瀆鼻為漢。《通仙錄》云：五嶽兩顴額鼻頰，高隆開闊非凡胎。《混儀經》云：四水莫教淺，五六主凶亡。秘訣云：五山朝拱，四水流通。德行須全，福自天然。

The fourth step uses the Five Mountains and Four Rivers to determine the height and depth on the face. Facial physiognomy compares the five elevated areas on the face to the Five Mountains: the left cheek corresponds to Mount Tai, the eastern mountain; the right cheek corresponds to Mount Hua, the western mountain; the forehead corresponds to Mount Heng, the southern mountain; the two cheeks (around the chin) correspond to Mount Heng, the northern mountain; and the nose, being central, corresponds to Mount Song, the central mountain. It also compares the four passages on the face that can flow and connect to the Four Great Rivers: the first river, the ear, corresponds to the Yangtze River; the second river, the eye, corresponds to the Yellow River; the third river, the mouth, corresponds to the Huai River; and the fourth river, the nose, corresponds to the Han River. The "Tong Xian Lu" says: the Five Mountains refer to the two cheeks, the forehead, the nose, and the cheeks; those who have high and broad features are certainly not ordinary. The "Hun Yi Jing" says: the Four Rivers must not be shallow; if the ears, eyes, mouth, and nose are all shallow and exposed, it indicates misfortune and death. The secret method says: the five mountains should face the center and surround it, the four rivers should flow smoothly without blockage, and with complete virtue, good fortune will naturally come.

語默動靜身須識。□語□默，□動□靜。郭林宗云：言語不妄口德也，緘默自持心德也。《易》云：寂然不動，感而遂通。秘訣云：語成爻，默成象，動與天懼，靜與天遊，非身具至，德孰如斯。

The fifth step is to understand how to observe a person's character through their speech and silence, their actions and stillness. The original text here is missing one character, and it should read "one word, one silence; one action, one stillness." Guo Linzong said: speaking without being hasty or reckless is a virtue of the mouth; being able to remain silent and self-restrained is a virtue of the heart. The "Great Treatise" of the "Zhou Changes" says: being still and unmoving, yet when there is a response, it can connect with all things under heaven. The secret method says: when a person speaks, it becomes a line of the hexagram; when they remain silent, it becomes the image of the hexagram. When they act, they share the reverence of heaven; when they are still, they share the leisure of heaven. If one's cultivation is not reached to the extreme, whose virtue could be like this?

吉凶悔吝色當明。吉凶者得失之象，悔吝憂虞之象。《易》云：得則吉，失則凶。吉凶相對，而悔吝局其中。悔自凶而趨吉，吝自吉而向凶也。秘訣云：前節論身之德，此節淪色之變。識其德，察其變，相焉繆哉。

The sixth step is to be able to understand the auspicious or inauspicious signs reflected in a person's facial complexion, as well as the signs of regret and difficulty. Auspicious and inauspicious are manifestations of gain and loss. Regret and difficulty are manifestations of worry and hesitation. The Great Treatise of the Zhou Changes says: gaining something is auspicious, losing something is inauspicious; auspicious and inauspicious are opposite, while regret and difficulty lie between them. "Regret" is moving from the inauspicious toward the auspicious, while "difficulty" is sliding from the auspicious toward the inauspicious. The secret says: the previous section discussed a person's virtue, while this section discusses the changes in his complexion. If one can recognize a person's virtue and also observe the changes in his complexion, then there will be no mistakes in judging him.

行年為主遠限決。行年部位，運起限並沖。麻衣云：骨格為□世之榮枯，氣色定行年之休咎。《風鑑》云：運限並沖明暗九，更逢破敗屬幽冥。倘若得時部他好，順流氣色見光晶。秘訣云：行年為主運限扶，轉於此處定榮拈。石中美玉何絲辨，一點神光照太初。

The seventh step uses the "yearly position" to determine long-term fortune. The yearly position refers to the areas on the face corresponding to each year of age. Fate begins from a particular area and runs parallel or conflicts with the current year's fortune. The Hemp-Robed Daoist said: the bone structure determines the prosperity and decline of one's entire life, while the complexion determines the good or bad fortune of the current year. The "Wind Mirror" says: when fortune and limit run parallel and conflict, and if they meet such critical points as "bright nine" and "hidden nine" (when the age reaches nine or a multiple of nine), and if the corresponding areas are also in disrepair, one will be led to the realm of the dead; but if one is exactly at a favorable position, and the complexion shines brightly like crystal, there will be no problem. The secret method says: take the yearly position as the main factor and the fortune and limit as the auxiliary, and the turning point of prosperity and decline is determined here; a precious jade wrapped in a stone cannot be recognized from the outside, relying entirely on that single divine light to reveal its true nature.

相逐心生相術真。心能生相，原牛理也。陳圖南云：有心無相，相逐心生；有相無心，相逐心滅。《神機》云：心在形先，形居心後，此之謂也。秘訣云：裴晉公的主餓死，而香山還帶之功；宋狀元未必元魁，由造蟻橋之力。一念之善格天，終身福履綏之，心之關係豈渺廓云乎哉。

The eighth step is to understand that appearances are generated by the mind, which is the true essence of physiognomy. The mind can generate appearances, and this is originally in accordance with natural principles. Chen Tuan said: if one has a good heart but no good appearance, a good appearance will arise with the good heart; if one has a good appearance but no good heart, the good appearance will vanish with the bad heart. The Classic of Divine Mechanism says: the mind comes before the form, and the form follows the mind, which precisely explains this principle. The secret manual says: Pei Du of the Tang dynasty was originally destined to die of starvation, but he turned his fate to prosperity by returning a lost jade belt to its owner and thus accumulated Yin Virtue; Song Jiao of the Song dynasty was originally not destined to become the top scholar, but he achieved the first place by building a bridge to save ants. A single good thought can move heaven, and all the blessings and honors of a lifetime will thus be secure. The relationship between the mind and appearance is not something vague and uncertain.