Discerning the Subtle Second (Guiguzi)

大道無形無執著。人雖具形，來自無形；相本有法，拘法則泥。成和子云：夫人肖形天地，其本來面目無中生有，或得之而成飛禽之像，或得之而成走獸之像，色色種種，別何者為吉人，何者為匪人？磋夫，執形而論相，管中窺豹也。不離形，不拘法，視於無形，聽於無聲，其相之善者也。《風鑑》云：上相之士，不相身面，其意亦同。

The great Dao originally has no form and should not be attached to form. Although humans have a physical form, this form comes from the formless. The principles of physiognomy may have rules, but clinging too tightly to these rules leads to rigidity and confusion. Cheng and Zi said: human appearance is modeled after heaven and earth, and the original nature comes from nothingness to become something. Some people acquire the qi of flying birds and thus develop the appearance of birds, while others acquire the qi of beasts and thus develop the appearance of beasts, resulting in a variety of forms and colors. To distinguish between virtuous and wicked people among these various forms and colors, alas, if one clings rigidly to physical appearance, it is like seeing a leopard through a bamboo tube, only catching a glimpse. One should not abandon the physical form but also not be bound by rules. The ability to see from the formless and to listen from the silent is the true skill in physiognomy. The "Wind Mirror" says: a superior physiognomist does not focus solely on the body and face, which expresses the same idea.

秘訣云：以貌觀人，失之子羽；以言語觀人，失之宰子。宣尼猶然，庸術乎？蓋道能生形，形不能生道，知此道即知此形。形乎形乎，視聽冥冥，斯其至矣。

The secret says: Confucius judged people by their appearance, but mistook DanTai MieMing (ZiYu, who had an ugly appearance but high virtue); he judged people by their words, but mistook ZaiYu (ZiWo, who was eloquent but lazy). Even a sage like Confucius could make such mistakes, let alone ordinary diviners. The reason is that the Dao can produce form, but form cannot produce the Dao; once you understand the Dao, you also understand the form. Form, form, true seeing and hearing lie in the boundless and formless. When one reaches this level, the art of physiognomy is perfected.

揣摩簡練出其下。學古人之成法，斤斤不失尺寸，此其下也。太沖子云：今得意於忘言之天，盡是棄糟粕已後。陳圖南云：揣其形，摩其骨，什分之間不失一。超於什一，揣摩中便是神仙下寰世。

One who only focuses on refining techniques and mastering the art through careful study is at the lowest level of physiognomy. Learning the established rules of ancient sages and not deviating even by an inch is also considered the lowest level. Tai Chong Zi said: Now, those who can grasp the essence in the state of forgetting words have already gone beyond the superficial. Chen Tuan said: Observing someone's appearance and examining their bone structure with precision, not missing even a fraction of a tenth; if one can surpass this level of accuracy by even a tenth, then it is as if a deity has descended to the mortal world.

秘訣云：春秋伯樂善相馬，秦穆公謂伯樂之後無人己。伯樂舉九方皋，穆公乃使九方皋遍求馬於域中，數月而報得良馬，牡毛色畢呈。馬至則與前報者庚，穆公不悅口，化牡毛色不分，義何馬之能知？伯樂曰：若皋之所觀天機也，得其精而忘其粗，在其內而忘其外。驗之果良馬。夫君子之相，何異良馬。學者得九方皋之術化矣。

The secret text tells a story. In the Spring and Autumn period, Bo Le was skilled at identifying good horses. Duke Mu of Qin thought that after Bo Le there would be no one else who could recognize good horses. Bo Le recommended Jiufanggao, and Duke Mu sent Jiufanggao to search for a horse throughout the territory. After several months, Jiufanggao reported having found a good horse, and also described its sex and color. When the horse was brought in, it did not match the description of sex and color given earlier. Duke Mu was very displeased and said: If you cannot even distinguish between male and female or color, how can you understand horses? Bo Le said: Jiufanggao looked at the essential nature, grasping the subtle while forgetting the superficial, focusing on the inner while neglecting the outer. Later, when tested, it indeed turned out to be a good horse. What is the way of discerning a gentleman's character, and how is it different from discerning a good horse? If one who learns to identify horses can master Jiufanggao's method, then they have reached the highest level of skill.

有時或在方寸間，理不越於方寸，常存主於一身。《聖凡論》云：心為身主，五行之先。麻衣云：末觀形貌先相心田。此□者皆方寸之說也。秘訣云：心者身之帥，心帥以正，幻形孰不正。形右不正者元論矣。即如伏羲人首蛇身，神農人身牛首，為三代之聖君。方寸之論，彰彰明矣。

The art of divination lies within the mind's square inch. If one cannot understand the principles of divination within this square inch, the mind often governs the entire body. The "Discourse on the Sage and the Common Man" states: the mind is the master of the body, preceding the Five Phases. The Hemp-Robed Daoist says: before examining the appearance, first examine the mind. Both statements refer to the mind's square inch (the original text here lacks the character '二'). The secret manual says: the mind is the commander of the entire body; when the commander is upright, how could the ever-changing physical form not be upright? As for those whose physical form is inherently incorrect, there is no need to discuss further. Just like Fuxi, who had a human head and a serpent's body, and Shennong, who had a human body and an ox's head, they were all ancient sages. This clearly shows that the concept of the mind's square inch is self-evident.

有時或在邦廓外。石蘊玉而山輝，珠藏淵而媚。《靈臺經》云：骨肉丰標為外邦，且於真實用工夫。《肘後經》云：吾人性上無一物，形生惟有外皮膚。《貧女心鏡》云：堯眉八彩，舜目重瞳，內秉聖德，外見神姿。以此推之，內德外形之征也。

Sometimes the manifestations of a person's essence appear beyond the physical body. Mountains conceal jade, and the entire mountain shines with radiance; deep waters hide pearls, and the water itself becomes graceful. The LingTai Jing says: the fullness and beauty of flesh and bones are merely a superficial boundary; the true effort should be made in the real substance within. The ZouHou Jing says: originally, a person's nature has nothing at all; the form is merely the outer layer of skin. The PinNu XinJing says: Emperor Yao's eyebrows displayed eight colors, and Emperor Shun's eyes had two pupils, which showed that they had innate virtue within, and thus their extraordinary appearance was manifested externally. From this, we can infer that inner virtue must inevitably leave traces on the outer form.

秘訣云：相有隱有顯，顯者易觀，隱者難見，在學者目力心思何如耳。假如有德者必有形，又有形者而無德，湯軀九尺而曹交類之，孔子河月而陽虎類之。一聖□狂，天淵之懸，是不可不辨。

The secret method says: appearances have both hidden and obvious aspects. The obvious are easy to discern, while the hidden are difficult to detect, depending entirely on the observer's insight and attention. For example, a person of virtue must surely have a corresponding appearance, yet there are also those who appear similar but lack virtue. King Tang of Shang was nine chi tall, and Cao Jiao of the Warring States period was also nine chi tall; Confucius had a broad forehead, a river-like eye, and a magnificent appearance, while Yang Hu of Lu also had a similar appearance. One was a sage, the other a reckless person (the original text here is missing one character, which should be 'one sage and one madman'), and the difference between them was as great as between heaven and the abyss, which must be clearly distinguished.

空空洞洞本來真。空空，明鏡之衷；洞洞，無物之體。《心經》云：色即是空，空即是色。《通仙錄》云：洞洞不知天地隘，性靈遠是太虛真。白聞道者云：不論肉，不論骨，骨肉皮蘘殼漏子，空空洞洞有乾坤，即是太虛元化體。

Empty and hollow, that is the original true nature of a person. What is meant by "empty and hollow" is like a bright mirror with a clear mind; what is meant by "hollow" is like the void within the body with nothing inside. The Heart Sutra says: form is emptiness, and emptiness is form. The Universal Immortality Records say: a person whose mind is clear and open does not feel the heavens and earth to be narrow, and his spirit is profound, which is in harmony with the true nature of the great void. White, who heard the Dao, said: when judging a person, do not look at the flesh, nor at the bones; the flesh and bones are merely a leaking shell. When one can be empty and hollow, there is a world within, which is the original essence of the great void's vital energy.

秘訣云：血肉內氣化為生，性靈具十氣化之前，是以知本真則知眾體。此淪可與高明者道，難與庸俗者言也。

The secret teachings say: within the flesh and blood, life exists only when vital energy circulates. However, a person's spiritual nature was already complete before the circulation of vital energy. Therefore, as long as one recognizes this original true essence, all the appearances throughout the body will naturally become clear. This discussion can be explained to those who are highly enlightened, but it is difficult to convey to the ordinary people.

仿彷彿佛難測度。有相無心，有心無相。《神獅機》云：有形中之形，有形外之形。形中之形，由中生色，醉然見於面盎於背是也；形外之形，色厲內茬，似忠非忠，似信非信是也。此二者特踐形不踐形之間耳。

Human appearances are similar yet hard to discern, difficult to measure. Some people have good looks but lack good hearts, while others have good hearts but lack good appearances. The "Shen Ji Jing" says: there is "form within form" and "form beyond form."the so-called "form within form" refers to the appearance generated from within, where virtue fills the body, showing clearly on the face and abundantly on the back (as stated in the "Meng Zi" "the face shows a bright and pleasant expression, and the back is full and rich," the original text says "zui ran," which should be "su ran").the so-called "form beyond form" refers to an appearance that seems strict on the outside but is timid within, appearing sincere but not truly sincere, seeming trustworthy but not truly trustworthy. The difference between these two lies only in whether one can truly express inner virtue through the physical form.

秘訣云：昔有人毀陳平於漢祖，曰陳平美如冠玉，未必中之有也。誠哉斯言乎，觀人之難也。

The secret text says: In the past, someone slandered Chen Ping before Emperor Gaozu of Han, saying that Chen Ping's appearance was so handsome that he looked like jade in a hat, but his inner talent and virtue were uncertain. This statement was indeed true, showing how difficult it is to judge people — the beauty on the outside and the substance within do not necessarily match.

消息只此箇中存。富貴貧賤，吳出此篇。太沖子云：箇中得此閒消息，了我優游物外身。秘訣云：邵子詩云：因探月窟方知物，為攝山根始識人。此與上文辭異而意同。不造其妙則何以知人，義何以知己也。

All the information about physiognomy is contained here. A person's wealth, poverty, high status, or low status does not go beyond the principles explained in this passage (the original text says "wu chu" but should be "mo chu"). Tai Chong Zi said: If one can grasp this small piece of information here, I can then live comfortably beyond worldly concerns. The secret method says: Shao Yong's poem says: Because he discovered the moon's cave, he understood all things; because he grasped the mountain root, he recognized people. This is different from the previous statement but means the same. Without delving into its subtle essence, how can one know others, and how can one know oneself?

東周叔服豈欺我。叔服有人倫識鑑，學者當不讓於叔服。柳莊云：緊相人之有術兮，肇東周之叔服；監昭晰之幽隱兮，宜休咎之是卜。秘決云：叔服擅名於周，於卿唐舉繼之，孰謂子卿唐舉之後，義豈無人哉，欺我之言不誣矣。

The scholar Shufu of the Eastern Zhou dynasty would not deceive me. Shufu was skilled in discerning people's characters, and those studying physiognomy should not be inferior to him. Liu Zhuang said: The importance of the art of physiognomy lies in its origin from Shufu of the Eastern Zhou dynasty; he could perceive subtle and hidden aspects, so his divination of fortune and misfortune was accurate. The secret manual says: Shufu gained fame in the Zhou dynasty for his skill in physiognomy, later followed by Zi Qing and Tang Ju; who could say that after Zi Qing and Tang Ju there were no others? Thus, the statement "Shufu would not deceive me" is not empty talk.

五行水火木金土。太極生兩儀，兩儀生四象，四相生八卦，八卦生五行。陳圖南曰：天一生水，在人為腎，腎之竅為耳，又主骨齒；地二生火，在人為心，心之竅為舌，又主血氣毛髮；天三生木，在人為肝，肝之竅為眼，又主筋膜爪甲；地四生金，在人為肺，肺之竅為鼻，又主皮膚喘息；天五生土，在人為脾，脾之竅為唇，義主肉色。宋齊丘云：凡在五行懼有祿，只宜豐厚不宜偏。

The Five Phases are water, fire, wood, metal, and earth. The Taiji gives rise to yin and yang, which give rise to the Four Symbols, which give rise to the Eight Trigrams, which then give rise to the Five Phases. Chen Tuan said: the heavenly number one produces water, corresponding to the kidney in the human body. The kidney is connected to the ear and governs bones and teeth. The earthly number two produces fire, corresponding to the heart in the human body. The heart is connected to the tongue and governs blood and hair. The heavenly number three produces wood, corresponding to the liver in the human body. The liver is connected to the eye and governs tendons and nails. The earthly number four produces metal, corresponding to the lung in the human body. The lung is connected to the nose and governs skin and respiration. The heavenly number five produces earth, corresponding to the spleen in the human body. The spleen is connected to the lips and governs muscles and skin color. Song QiQiu said: all the parts related to the Five Phases each have their own destiny, and they should be full and solid, not deficient or imbalanced.

秘訣云：人身具此五行，惟水火乃五行之最。水屆坎居腎，腎水旺能養之肝木，木得水濟而生離之心火，火得木助而生良之脾土，土得火益而生兌之肺金。此生生不息之機，乃水之化源無端也。

The secret says: the human body contains the Five Phases, among which water and fire are most important. Water belongs to the Kan trigram, located in the kidney; when the kidney water is strong, it nourishes the liver, which belongs to wood. The liver wood, with the support of water, generates the heart fire, which belongs to the Li trigram. The heart fire, with the help of wood, generates the spleen earth, which belongs to the Gen trigram (the original text mistakenly writes 'liang' instead of 'gen'). The spleen earth, with the enhancement of fire, generates the lung metal, which belongs to the Dui trigram. This is the continuous cycle of life within the body, originating from the endless transformation of water.

中藏五德通臟腑。五德：仁、義、禮、智、信。臟腑：肺、心、腎、肝、脾。《玄神錄》云：甲木主仁，位居東；庚金為義，向西從；禮依丙火南方地，智於壬癸北方中。惟有戊土無方位，信立陰陽理則同。五者本非泛然物，隱於臟腑妙無窮。

Among the Five Phases, there are five virtues, which correspond to the five internal organs. The five virtues are benevolence, righteousness, propriety, wisdom, and faithfulness; the five internal organs are lung, heart, kidney, liver, and spleen. The "Xuanshenlu" states: Jia Wood represents benevolence, located in the east; Geng Metal represents righteousness, located in the west; propriety relies on Bing Fire, located in the south; wisdom belongs to Ren and Gui Water, located in the north. Only Wu Earth does not belong exclusively to any direction, but the "faithfulness" it establishes is consistent within yin and yang. These five elements are not abstract concepts; they are hidden within the human internal organs, with infinite subtle functions.

秘訣云：水火木金土，肝肺心腎脾。五德配五行，仁義禮智信。發而為四端，信則居其一。生相若無信，虛負軀殼體。吾見世間人，致淆於外矣。不知無文中，舍有真實理。真實即為信，四時不衍期。相中全在信，相得壽須彌。四端豈假借，各具其一理。倍寄四端中，有用無方體。

The secret teachings say: water, fire, wood, metal, and earth correspond to the liver, lungs, heart, kidneys, and spleen respectively; the five virtues correspond to the five phases, which are benevolence, righteousness, propriety, wisdom, and faith. These five aspects manifest as the four beginnings of compassion, shame and hatred, courtesy and humility, and discernment of right and wrong, with faith playing a part in each. A person is born with a physical form, but if they lack faith, they are merely carrying an empty shell. I have observed that most people are deceived by appearances and do not realize that true principles lie in the simple and unadorned. Truth is faith, just as the four seasons change without fail. The key to physiognomy lies in the character of faith. Possessing the aspect of faith ensures a long life, as enduring as Mount Meru. The four beginnings are not borrowed from outside but are inherent in each person; faith, dwelling within them, exerts a doubled effect, having real function yet no fixed form or place.

水圓本是智之神。水性周流無滯，智之體似之。《風鑑》云：肩粗並眼大，城廓更閉圓，此相名真水，平生福自然。成和子云：水形主閱，得其五圓，氣色不雜，精神不亂，動止寬容，行久而輕也。語云智者樂水，又云智者動。秘訣云：水先天之氣耳，貫通於六合，化機不息，口古如常。圓融似智，得其形並得其性，是為真水，主聰明敏達，定賢愚也。經云：似水得水文學貴。

Water forms are characterized by roundness, originally corresponding to the virtue of wisdom. The nature of water flows continuously without obstruction, and the essence of wisdom is similar to it. The "Wind Mirror" says: thick shoulders, large eyes, and a rounded, closed contour of the ears, this appearance is called true water form, and one's fortune naturally comes naturally. Cheng Hezǐ says: water forms are characterized by roundness, the whole body, including the head, face, body, hands, and feet, should be round. The complexion should not be mixed, the spirit should not be scattered, the demeanor should be broad and composed, and after walking for a long time, the body's movements become light and agile. An old saying says that wise people like water, and also that wise people are active. A secret manual says: water is the qi of the Earlier Heaven, connecting all directions above and below, the mechanism of nurturing and transforming never stops, and remains constant throughout the ages. To be round and smooth like wisdom, possessing both the form and nature of water, is the true water form, which signifies intelligence, quickness, and adaptability, and can be used to determine whether a person is virtuous or foolish. The manual of physiognomy says: those who have the appearance of water and also the complexion of water can achieve fame through literature.

火有文武禮之附。火之用有文武，禮之體似之。《風鑑》云：欲識火形貌，下闊上頭尖，舉止全無定，頤邊更少須。成和子云：火形主明，得其五露，氣色不雜，精神不亂，動止敦厚，臥久而安也。秘訣云：以火為種，水作精。精全面後神方生，神全而後氣方備，氣備而後色方成。火之在人為禮，得其形並得其智，是為真火，主威勢勇烈，定剛柔也。經云：似火得火見機果。

The fire form corresponds to "ritual" (li), and fire has both civil and military uses. The function of fire is one aspect to illuminate and provide warmth (civil), and another to burn and destroy (military). The essence of ritual is similar to that of fire. The "Wind Mirror" says: to recognize the appearance of the fire form, it is broad at the bottom and pointed at the top, with an unstable manner of movement, and sparse whiskers on both cheeks. Cheng Hezǐ says: the fire form is characterized by clarity, with five parts of the body showing an outward appearance, clear color, concentrated spirit, steady movement, and stability when lying down for a long time. A secret says: fire is the seed, and water is the essence; when the essence is complete and sufficient, the spirit arises; when the spirit is complete and sufficient, the qi is formed; when the qi is formed, the color appears. Fire corresponds to ritual in the human body. One must have both the form and the nature of fire (the original text says "wisdom"), which is the true fire form, indicating authority, strength, and fierce temperament, and can be used to determine whether a person is strong or gentle. The classic of physiognomy says: those who have the appearance of fire and the color of fire are decisive and quick in responding to situations.

木居東位仁發生。木之德為仁，舍生生之機。《風鑑》云：稜稜形瘦骨，凜凜更修長，秀氣生眉眼，須知晚景光。成和子云：木形主長，得其五長，氣色不雜，精神不亂，動止溫柔，涉久而清也。秘訣云：木之枝幹發於甲木，位天地長生之府，配於五德居其首，在人為仁。得其形，外得其性，是為真木，主精華茂秀，定貴賤也。經云：似木得木貸財足。

The wood element resides in the east and corresponds to "benevolence," representing the growth energy. The virtue of wood is benevolence, containing the mechanism of continuous generation. The "Wind Mirror" says: if someone has distinct bone structure and a slender figure, with a solemn demeanor and a tall stature, and a refined appearance in the eyes and eyebrows, one should know that such a person will have a brilliant later life. Cheng Hezǐ says: the form of wood is characterized by length, with the head, face, body, hands, and feet all being long. The complexion should not be mixed, the spirit should not be scattered, the manner should be gentle, and the longer one is with such a person, the more refreshing they become. The secret says: the branches of trees originate from Jia Wood, which resides in the position of growth in heaven and earth, ranking first among the five virtues, and corresponds to benevolence in humans. One who possesses both the form and the nature of wood is considered true wood form, indicating a person with abundant talent and brilliance, and can be used to determine a person's status and wealth. The classic of observation says: if someone has the form of wood and also the color of wood, they will have abundant wealth.

金方斷制義白然。金之性有樽節裁處之宜。《風鑑》云：部位要中正，三停又帶方，金形人入格，自是有名揚。成和子云：金形主方，得其五方，氣色不雜，精神不亂，動止規模，坐久而重也。秘訣云：金之位於乾兌，舍西方肅殺之氣，秉堅剛之體，在人為義。得其形，並得其性，是為真金，主刑誅厄難，定壽夭也。經云：似金得金剛毅深。

The form of metal is characterized by squareness, and it is good at making decisions and exercising control, so "righteousness" is naturally included within it (the original text "baitian" should be "ziran"). The nature of metal emphasizes restraint and proper judgment. The "Wind Mirror" says: the facial features should be upright and centered, and the three parts of the face should all be square; people with the metal form have a proper structure, thus their fame spreads naturally. Cheng Hezi says: the metal form is characterized by squareness; all five parts of the body should be square, the color of the qi should not be mixed, the spirit should not be scattered, the manner of movement should be regulated, and when sitting for a long time, they appear even more steady. The secret manual says: the direction of metal is in the Qian trigram and the Dui trigram, which contain the solemn and severe atmosphere of the west, and they inherit a hard and strong body, which corresponds to righteousness in the human body. Having both the form and the nature of metal is what constitutes true metal form; however, metal is associated with punishment, execution, and misfortunes, so it can be used to determine a person's lifespan. The manual of physiognomy says: those who resemble the metal form and also possess the color and qi of metal are characterized by a firm and resolute nature with deep inner thoughts.

土定不移信常足。士之信定性立剛維。《風鑑》云：端厚仍深重，安詳若泰山，心謀難測度，信義動人間。成和子云：土形主厚，得其五厚，氣色不雜，精神不亂，動止敦龐，處久而靜也。秘訣云：上浮游於四季，旺在辰戊丑末，寄在丙子。一季主事十八日，其德能生萬物，在人為性。得其形，並得其性，是為真土，主載育有容，定貧富也。經云：似土得土厚櫃庫。

The nature of earth is stable and unchanging, so "trustworthiness" is often abundant. The trust associated with earth can stabilize temperament and establish order. The "Wind Mirror" says: dignified and thick, deep and steady, calm like Mount Tai, with plans in the mind that are hard to guess, and trustworthiness that moves people. Cheng Hezi says: the form of earth is characterized by thickness; all five parts of the body should be thick, the complexion should not be mixed, the spirit should not be scattered, the movements should be solid and grand, and the more time passes, the more calm one appears. A secret says: earth (the original text mistakenly says "upper" instead of "earth") moves and thrives in the four seasons, being strong in the months of Chen, Xu, Chou, and Wei, and also resides between Bing and Zi. Each season's end governs affairs for eighteen days; its virtue nurtures all things. In humans, it corresponds to innate nature. Having both the form and nature of earth is true earth form, which signifies carrying and nurturing, and a capacity to contain, and can be used to judge a person's wealth and poverty. The Classic of Observation says: resembling the form of earth and possessing its complexion indicates a well-stocked storehouse.

此為五德配五行。總結上文而言之。《風鑑》云：木要瘦，金要方，水肥火厚土尖長。形體相生便為吉，忽然相剋定為殃。秘訣云：蒼松翠柏，歲寒不凋，可以觀仁；精金美玉，百鍊成剛，可以觀意；火風烹飪，鼎養聖賢，可以觀禮；長江大河，天機動流，可以觀智；名山大川，載重洩，可以觀信。人與天地並立，天地，人也；人天地地也。知此五德配五行之說。

This concludes the explanation of the principle of the Five Elements corresponding to the Five Virtues. The book "Fengjian" says: the form of wood should be slender, the form of metal should be square, the form of water should be plump, the form of fire should be sharp, and the form of earth should be thick and solid (the original text of this sentence is disordered; fire should be sharp, and earth should be thick). When forms support and generate each other, it is auspicious; but if they suddenly contradict and control each other, disaster will surely follow. The secret says: the evergreen cypress and the emerald cypress remain unwithered through severe cold, from which we can see "ren" (benevolence); pure gold and fine jade become harder through repeated forging, from which we can see the meaning of decisiveness; using fire and wind to cook, the food in the cauldron nourishes sages and virtuous people, from which we can see "li" (ritual); the great rivers and rivers flow ceaselessly in accordance with the heavenly mechanism, from which we can see "zhi" (wisdom); the great mountains and rivers carry weight and discharge in moderation, from which we can see "xin" (trustworthiness). Humans stand together with heaven and earth as the Three Principles. Heaven and earth are also humans, and humans are also heaven and earth. Only when one understands this can one truly grasp the principle of the Five Virtues corresponding to the Five Elements.

賊形天地超過萬靈。天地生人，性靈異於萬物。《無形歌》云：道為貌，大力形，默受陰陽稟性情。陰陽之氣天地造，化出比塵凡幾樣人。《靈樞經》云：人稟天地之氣，肖清濁之形，為萬物至靈也。王元君云：人道九形而生行形，舒之彌六合，卷之個盈據，包絡大地，稟受群生者也，故云賦形天地超萬靈。

Heaven and Earth give humans form, making them surpass the spirits of all other things. When Heaven and Earth produce humans, their spirit differs from that of other creatures. The "Invisible Song" says: The Dao manifests as human appearance, great power condenses into human form. Humans silently receive the energies of yin and yang and thus possess their own temperaments. The energies of yin and yang are created by Heaven and Earth, giving rise to all the various forms of beings in this world. The "Ling Shu Jing" says: Humans receive the energies of Heaven and Earth, taking the clear and turbid to form their bodies, making them the most spiritual among all things. Wang Yuanjun says: Humans are formed according to the Dao, taking on various forms. When they unfold, they fill all directions; when they contract, they take up little space. They encompass the earth, bearing the nurturing of all beings. Therefore, humans receive their form from Heaven and Earth and surpass the spirits of all other things.

秘訣云：人生之道，真精融合，二五凝成，賦其形即賦其理。雖萬物皆具生成之道，蠢然而巴，未有如人最靈也。

The secret teachings say: The principles of human life are formed by the convergence of the true essence from the Earlier Heaven, the union of yin and yang energies, and the essence of the Five Phases. When Heaven bestows a physical form upon humans, it also imparts this principle. Although all things possess the principles of generation, they are dull and lack awareness, unlike humans who possess the highest degree of spirit and consciousness.

氣似油兮神似燈。形資氣以養之。《清鑑》云：大都神氣賦於人，有若油兮又似燈。人平卻自精之實，油清然後燈方明。柳莊云：古者方伎之道，有聞人之警格而知其必貴者，得之於人也；有察人之喜怒而知其必貴者，得之於氣也。陳圖南云：形以養血，血以養氣，氣以養神，故形全則氣今，氣全則神全。又云：神完則氣寬，神安則氣靜。得失不足以暴其氣，喜怒不足以驚其神，其為君子乎，福祿永其終矣一。

Qi is like the oil in a lamp, and the spirit is like the flame on top of it; the body relies on qi to be nourished. The "Clear Mirror" says: generally, the spirit and qi are endowed in a person's body, one like oil, the other like the lamp; when a person's essence and qi are full, it is like clear oil, and only when the oil is clear does the lamp shine. Liu Zhuang says: in ancient times, the methods of divination sometimes involved knowing that a person would be esteemed by merely hearing his words, which were insightful and of a refined style; this was obtained from the person's body. Sometimes it involved knowing that a person would be esteemed by observing his changes in joy and anger; this was obtained from his qi. Chen Tuan said: the body is used to nourish blood, blood is used to nourish qi, and qi is used to nourish the spirit; therefore, when the body is complete, the qi is complete, and when the qi is complete, the spirit is complete. He also said: a person with a complete spirit has a broad and open demeanor, and a person with a settled spirit has a calm breath; his qi is not disturbed by gains and losses, and his spirit is not disturbed by joy, anger, or alarm; this is the gentleman, who can maintain his blessings and honors to the end.

秘訣云：令人論神，必曰眼有精神。殊不知神之元，大一生水為精，地二生火為神，精合者然後神從之。內有充足之精則外有澄徹之神。如行不動色，坐不隨語，睡易醒覺，作事終，皆精神也。

The secret teachings say: nowadays people talk about spirit, and as soon as they open their mouths, they say someone has a spirited look in their eyes. But they do not know that the origin of spirit lies in: Heaven produces water at the beginning, in humans this is called essence; Earth produces fire at the second stage, in humans this is called spirit; first there is essence凝聚, then spirit comes along. If there is abundant essence inside, there will be clear spirit outside. For example, when walking, the face remains calm; when sitting, not easily agreeing with others' words; when sleeping, easily awake; when doing things, having a beginning and an end—these are all manifestations of sufficient spirit.

淪氣必曰：神氣固是，殊不知氣有三，有自然之氣，有所養之氣，有暴之氣。自然之氣乃胎元，□呼一吸定生人之貴賤也。所養之氣，乃浩然塞乎兩間，定人之賢愚也。暴之氣乃仲仲自好，定人之善惡也。要之神氣之子，氣神之母，神能留氣，氣個能留神。定訣曰：妙相之法在何方，觀其神氣在學堂。氣者有之最是良，若人認得神與氣，富貴貧賤是審量。

As for qi, people often say that the spiritual qi is most important, but they do not realize that there are three kinds of qi: the natural qi, the cultivated qi, and the violent qi. The natural qi is the original qi inherited from the mother at birth; it determines a person's status of wealth or poverty with each breath in and out. The cultivated qi is the great and noble qi mentioned by Mencius, which fills the space between heaven and earth, and determines a person's virtue or ignorance. The violent qi is a kind of qi that is full of anger and self-assumed superiority, which determines a person's goodness or wickedness. In summary, the spirit is the son of qi, and qi is the mother of the spirit; the spirit can hold onto qi, but qi cannot hold onto the spirit. The decisive rule says: where should one start with the subtle art of facial reading? Look to see whether the spirit and qi are gathered in the 'Academy' (the areas of the eyes, ears, and forehead that indicate intelligence and literary talent). If this kind of qi is present, it is best; if a person can recognize the spirit and qi, then his wealth, poverty, and social status can be judged from this.

油若竭今燈焰熄。氣喪則神亡。《神解》云：將全其形，先須其理。精實氣固，則神安；血枯氣散，則神亡。《風鑑》云：氣壯血和則安固，血枯氣散神失奔。謝靈運云：夭壽之人神離睫，泛而不救無所守也。圖南云：氣冷形榮壽豈宜。又云：氣短精神慢，那得有長年。

If the oil runs out, the lamp flame goes out; similarly, when the vital energy is lost, the spirit perishes. The "Shen Jie" says: to preserve the body, one must first regulate the internal order; when the essence is full and the vital energy is solid, the spirit remains stable; but when the blood dries up and the vital energy disperses, the spirit perishes. The "Feng Jian" says: when the vital energy is strong and the blood is harmonious, the whole body is secure and firm; but when the blood dries up and the vital energy disperses, the spirit escapes and is lost. Xie Lingyun says: those who die young have their spirit leaving from between the eyelashes, floating away and beyond recovery, because the spirit does not remain in its dwelling. Chen Tuan says: when the vital energy has already become cold but the appearance still looks prosperous, such a person cannot have a long life; he also says: when the vital energy is short and the spirit is slow, how can one expect longevity?

秘訣云：沖氣乃相須者也，氣既喪，神安得獨存。經云：神散氣聚，少孤破家；氣聚神散，作事不定；神與氣合，深遠主壽，清秀主貴。

The secret manual says: the spirit and the harmonious vital energy are originally interdependent; if the vital energy has already been lost, how can the spirit exist alone? The manual of examination states: if the spirit is scattered while the vital energy is still gathered, the person will be lonely and unfortunate in youth and will ruin their family's fortune; if the vital energy is gathered while the spirit is scattered, the person will lack consistency in their actions; when the spirit and vital energy are well coordinated, those with a profound appearance will live long, and those with a refined appearance will attain high status.

燈若明今油潤之。神若秀發由氣助之。《風鑑》云：神居形內不可見，氣以養神為命根。又云：英標清秀心神爽，氣血調和神不昏。白閣道者云：神者百閱之秀氣也。如陽氣舒而山川秀發，日月現而田地清明。

A lamp can shine because oil nourishes it; similarly, the spirit can be prominent because of the assistance of qi. The "Wind Mirror" says: the spirit resides within the form, invisible to the naked eye, and qi nourishes the spirit, which is the fundamental essence of life and death. It also says: those with an upright and refined appearance have a clear and bright spirit, while those with harmonious blood and qi have a spirit that is not dull. The White Pavilion scholar says: the spirit is the refined essence that emerges after traversing the entire body; just as when yang qi spreads out, mountains and rivers display their beauty; when the sun and moon appear, the fields become clear and bright.

秘訣云：形能養神，托氣而安。氣不多則神暴，而不安。欲安其神，先養其氣。故盂子不顧萬鍾之祿，能養其氣者也。

The secret says: the body can nourish the spirit, but the spirit relies on qi to be stable. If qi is insufficient, the spirit becomes restless. To stabilize the spirit, one must first nourish the qi. Therefore, Mencius looked down upon a salary of ten thousand measures of grain, precisely because he was able to maintain his vast and noble qi. (The original text refers to "Muyi" but this is a miswriting for "Mengzi.")

落落失常無宅守。落落，不得志之意。《後經》云：神衰血敗氣將凋，失志落落不支持。《鬼箭》云：荒唐失志神無宅，不到到中途則夭亡。來和子云：維維失志，失志改常神已去。

His demeanor is detached and uncooperative, his behavior abnormal, indicating that his spirit has no place to reside. "Luo Luo" means being without success or fulfillment. The "Later Classic" states: when a person's spirit is weak, blood is deteriorated, and vital energy is about to wither, his will becomes depressed and he feels listless and detached, unable to sustain himself. The "Ghost Arrow" says: those who act recklessly and have a defeated will have their spirit without a dwelling place, and they will die before reaching halfway. Lai Hezi says: those who are exhausted and have lost their aspirations, once they lose their aspirations, their behavior becomes abnormal, indicating that the spirit has already departed.

秘訣云：神氣欲散，福祿將艾，雖處得意之時，無異君迫之際。此乃神已去舍，觀之何知。歌曰：何知為官多災難，坐時眉攢口門常嘆。問知其人必此亡，塵埃面色言失常。正無守宅也。

The secret manual says: when the spirit and energy are about to scatter, blessings and honors will soon come to an end; such a person, even when in a prosperous situation, will display the same appearance as when in desperate straits. This is the sign that the spirit has already left the dwelling, and how can this be recognized from the outside? A rhyming verse says: how can one know that a person in official position will meet many troubles? Look at him when he is sitting: his eyebrows are tightly furrowed, and he often sighs. To determine that this person is surely doomed, observe his face appearing dusty and his speech disorderly, losing its usual rhythm. This is precisely the appearance of a spirit having no dwelling to stay in.

謂澄澄絕俗有根株。澄澄，瑩靜無雜；絕俗，出眾異常；根株，苗裔行木也。陳圖南云：精神澄徹，如止水之淵，驚之不懼，折之不回，君子之人也。《神解》云：虛化神，神化氣，氣為骨之苗裔，骨為神之根株矣。《肘後經》云：骨肉相滋不相返，精神湛粹壽康寧。

The idea of divine spirit being clear and pure, surpassing the common, is rooted in reality. "Clear and pure" refers to being crystal clear and tranquil without any impurities; "surpassing the common" means standing out and differing from ordinary people; "root and branch" is a metaphor comparing the root and branches of plants. Chen Tuan said: spirit and vitality are clear as a still pond; even if startled, they do not fear, and even if obstructed, they do not retreat. This is the gentleman. The "Shenjie" says: the void gives rise to the divine, the divine gives rise to qi, and qi is the branches of the bones, while the bones are the root of the divine. The "Zhou Hou Jing" says: bones and flesh nourish each other without conflicting, and when the spirit is bright and pure, longevity and health can be achieved.

秘訣云：峨峨怪石迷閒云，崑山片玉已琢出。此至精之寶發於外，而蘊於內，非天地之鐘，道之涵養，而能有此乎。

The secret says: towering strange rocks are hidden among idle clouds, and a piece of beautiful jade from Kunlun Mountain has already been carved out. This means that the most refined treasures, although revealed on the outside, have their roots hidden within; if it were not for the favor of heaven and earth and the nurturing of the great Dao, how could there be such a person.

縱然形肉充盈實，雖有形肉，不如神氣。來和子云：形亦厚肉亦充，無神元氣怨天公。陳圖南云：有肉而元氣，猶如蟲木內已空虛，雖外有皮膚，暴風迅雨鮮有不摧者也。

Even if the body is full and well-muscled, it is still secondary; having form and flesh is not as good as having spirit and vital energy. Chen Tuan said: if a person has a thick body and full muscles but lacks spirit and vital energy, he can only blame heaven. Chen Tuan further explained: having flesh but no vital energy is like a tree that has been hollowed out by insects. Although there is still a layer of bark on the outside, when faced with a storm or heavy rain, it is rare for it not to be broken and destroyed.

秘訣云：有神氣無形肉者，有根蒂而無九枝葉，非時不茂。昔人有相諸葛孔明者曰：外稟松柏枯槁之姿，內有文理根蒂之實，風閒不摧折，日華秀名滿天下。

The secret says: a person who has spirit and energy but is not physically robust is like a tree that has roots but does not have flourishing branches and leaves; it is just not the right time, and it should not yet be flourishing. Once, someone looked at Zhuge Liang's face and said that his outward appearance showed a withered and thin look like pine and cypress, but inside he had a solid and firm foundation. Strong winds could not break him, but once the sunlight shines, he would suddenly flourish and become famous throughout the world.

氣散神枯虛殼子。神氣俱亡命，虛有幻軀。《無形》云：神也無氣也元，空空遺下這皮膚。殼子若值風霜損，谷神先已向秋枯。

When the vital energy disperses, the spirit becomes exhausted, and a person is left with nothing but an empty shell. When both the spirit and energy are lost, life and death are merely sustaining an illusory body. The "Song of the Formless" says: when both the spirit and energy are gone, nothing remains but this layer of skin; if this body encounters wind and frost, the vital spirit that governs life has already withered along with the autumn winds.

秘訣云：氣毛以血養而助神，氣散則神枯，由心不能生血故也。心何為而不生血，由思慮勞傷，揣摩計較，斷喪心之虛靈，所以損耗神氣元神，元神耗則神氣亡。神氣亡幻，軀能久乎。

The secret says: Qi relies on blood for nourishment, thus helping the spirit; when Qi dissipates, the spirit withers, and the root of the problem lies in the heart's failure to generate blood. Why does the heart fail to generate blood? Because of excessive thinking and overworking the mind, constantly pondering and calculating, which destroys the subtle clarity and awareness within the mind, thereby consuming the spirit and the original spirit; when the original spirit is exhausted, the spirit and Qi also vanish. Once the spirit and Qi are lost, how long can this illusory body last?