Discussing the Five Viscera of Men and Women

夫人身手欲得厚，大小相覆，滑淨光澤，必應豪貴。顏色光潤，財祿日進。夫人少顏色，惡者絕無官。《分墳經》云：頭小為一極，不得上天力；額小為二極，不得父母力；目小為三極，無有廣知識；鼻小為四極，農作無體息；口小為五極，無有盛衣食；耳小為六極，方命難量測。

A person's body and hands should be thick and well-proportioned, with the skin smooth, clean, and moist. This is a sign of great fortune and wealth. If one's face has a bright and lustrous complexion, their wealth will gradually increase. However, if one's face lacks a good complexion and appears dull, they will certainly not attain official rank. The "Six Extremes" mentioned in the "Fen Fun Jing" refer to six extreme deficiencies: a small head is the first extreme, lacking the power of heaven; a small forehead is the second extreme, lacking the support of parents; small eyes are the third extreme, lacking broad knowledge; a small nose is the fourth extreme, making farming and labor unending; a small mouth is the fifth extreme, lacking sufficient clothing and food; and small ears are the sixth extreme, making one's fate unpredictable.

頭雖大，額無角；目雖大，無廓落；無相也。鼻雖大，梁校弱；口雖大，語賂綽；耳雖大，無輪廓；腹雖大近上著，非奴即作客，是無相。頭雖小，方且平；目雖小，精且明；鼻雖小，樑柱成；口雖小，語媚生。如此之人法主聰明，兼不少衣食。夫女人共語，未了即面看地，如此之人必有病也。夫女人當共人語，手拈衣帶者便低頭答者，必有姦淫之事也。

In reverse, if the head is large but lacks the bone structure on the forehead; if the eyes are large but the eye sockets are not broad and open—these are all signs of a bad appearance. If the nose is large but the bridge is weak; if the mouth is large but speech is unclear and lacks sincerity; if the ears are large but lack definition; if the belly is large but it pushes upward instead of hanging down—such people are either servants or guests in others' households, and they also have a bad appearance. On the contrary, if the head is small but square, full, and level; if the eyes are small but bright and sharp; if the nose is small but the bridge is formed; if the mouth is small but speech is pleasant and meaningful—such people are considered intelligent according to physiognomy and will not lack food and clothing. Additionally, if a woman speaks and looks down at the ground before finishing her words, she is certainly sick. If a woman speaks while twisting her sleeve and answers with her head lowered, she is certainly involved in immoral affairs.

額為衡山，頦為恆山，鼻顴嵩山，左顴為泰山，右顴為華山。中嶽要得高隆，東嶽須聳，而朝應不窿不峻，剿無勢，為小人，亦無高壽。中嶽薄面無勢，則四嶽無主，縱別有好處，不至太貴，無威嚴重權，壽不甚遠。

The five mountains on the face are assigned as follows: the forehead represents the southern mountain, Mount Heng; the chin represents the northern mountain, Mount Heng; the nose represents the central mountain, Mount Song; the left cheek represents the eastern mountain, Mount Tai; and the right cheek represents the western mountain, Mount Hua. The central mountain (nose) should be high and prominent. The eastern mountain (left cheek) should be elevated and face toward the central mountain. If both cheeks are neither prominent nor high, but instead thin and lacking strength, this person's face is considered that of a small person and will not live long. If the central mountain (nose) is weak and lacks strength, then the four mountains have no central authority. Even if other areas are well developed, the person will not achieve great status, lacking both authority and power, and their lifespan will not be long.

中嶽不及且長者，止中壽；如尖薄，晚年見破，到頭少稱意。南嶽傾側，則主見破，不宜長家。北嶽尖陷，未主無成，終亦不貴。東西傾倒無勢，則心惡毒無慈愛。五嶽須要相朝。

The central mountain (nose) though not very prominent, is still somewhat long, indicating a moderate lifespan; if the nose is sharp and thin, there will be misfortune in old age, and ultimately little success or satisfaction. The southern mountain (forehead) if slanted or tilted, indicates family losses and is not suitable for being the head of a household. The northern mountain (chin) if sharp, narrow, and sunken, suggests failure in old age and ultimate lack of status. The eastern and western mountains (cheeks) if tilted and lacking strength, indicate a malicious and unkind heart. In summary, the five mountains must support and face each other to be auspicious.

耳為江，目為河，口為誰，鼻為濟。四瀆要深遠成就，而涯岸不走，劇財穀有成，財物不耗多蓄積。耳為江瀆，竅要聞而深，有重城之副，緊則聰明，家業不破。目為河瀆，深為壽，小長剔貴，光則聰明，淺則短命，昏濁多滯，圓則多天，不大不小貴。

The assignment of the four great rivers to the face is: the ears correspond to the Yangtze River, the eyes to the Yellow River, the mouth to the Huai River, and the nose to the Ji River. The four great rivers must be deep and well-formed, with the banks (the contours around them) not scattered or dispersed, so that there will be prosperity in revenue and wealth, with no loss and much accumulation. The ears correspond to the river god of the Yangtze; the ear holes should be open and deep, with the outer ear and earlobe resembling layers of city walls supporting each other. Those with compact ears are intelligent and their family businesses do not decline. The eyes correspond to the river god of the Yellow River; deep eye sockets indicate longevity, long and slender eyes indicate nobility, and eyes with bright spirit indicate intelligence. Shallow eyes indicate a short life, dull eyes indicate many obstacles, round eyes indicate many early deaths, and eyes that are neither too large nor too small indicate nobility.

口為淮漠，要方闊而唇吻相履載，上薄則不覆，下薄則不載，不覆不載則無壽，無晚幅，不覆則家必覆。鼻為濟瀆，要豐隆光圓，不破不露，則家必富。

The mouth represents the Huai River; it should be square and wide, with the upper and lower lips covering and supporting each other. If the upper lip is thin, it cannot cover the lower lip; if the lower lip is thin, it cannot support the upper lip. Those whose lips neither cover nor support each other lack longevity and good fortune in old age. If the upper lip fails to cover, it indicates the family's fortune will be overturned. The nose represents the Ji River; it should be full, round, and smooth, without being broken or exposing bones or pores. Such a nose signifies that the family will certainly be wealthy.

五星，金、木、水、火、土也。六耀者，太陽、太陰、月孿、羅喉、計都、紫氣。火星須得方，方者有金章（額也）。紫氣須得圓，圓者有高官（印堂）。土星須要厚，厚者得長壽（鼻也）。木星須要朝，五福並相饒（右耳）。金星須要白，官位終須獲（左耳）。

Face reading matches the key facial areas with the five planets and six bright stars in the sky. The five planets are metal, wood, water, fire, and earth; the six bright stars are the sun, the moon, the moon's twin, Rahu, Ketu, and Purple Qi. Below is an explanation of their corresponding facial areas and requirements: the planet of fire corresponds to the forehead, which should be square, as a square forehead indicates someone who can hold a high official position with a golden seal; the Purple Qi corresponds to the forehead's center, which should be round, as a round forehead indicates someone who will hold a high official position; the planet of earth corresponds to the nose, which should be thick, as a thick nose indicates longevity; the planet of wood corresponds to the right ear, which should face forward and bow towards the center, as such a person will have all five blessings of longevity, wealth, health, virtue, and a peaceful death; the planet of metal corresponds to the left ear, which should be white in color, as a white color indicates that the person will eventually attain an official position.

羅喉須要長，長者食天倉（左眉）。計都須要齊，齊者有妻兒（右眉）。月字須要直，直者得衣食（山根）。太陰須要黑，黑者有官職（右眼）。太陽須要光，光者福祿強（左眼）。水星須要紅，紅者作三公（口也）。

Ruo Hou is on the left eyebrow, which should be long; those with long eyebrows enjoy heavenly blessings and abundant food and grain. Ji is on the right eyebrow, which should be even and symmetrical with the left eyebrow; those with symmetrical eyebrows have complete family members. Yue Bo is on the mountain root, which should be upright; those with upright mountain roots have sufficient clothing and food. Tai Yin is on the right eye, which should have a black pupil; those with black pupils hold official positions. Tai Yang is on the left eye, which should have bright light; those with bright light have strong blessings and honors. Shui Xing is on the mouth, which should have red lips; those with red lips can attain the rank of the Three Dukes. If all these eleven parts (the Five Stars and Six Luminaries) are in harmony, then it is the appearance of supreme fortune.

金木星是耳，貴要輪廓分明，其位紅白色不均，大小如門闊，生得端正，不反不尖，不小，一般更是高過眉眼，白色如銀樣大好，其人當生，得金木二星照命，發祿定早。若反側窄，或大或小，為陷了金木二星，其人損田宅，破財帛，無學識也。

The stars Jupiter and Venus are regarded as the left and right ears. It is valuable for their outlines to be distinct. The red and white colors on the ears should be even, and their shape and size should be like a gate, broad and open. They should be well-formed, not turned outward, not pointed or sharp, not narrow or small, and both ears should be of equal size, higher than the eyebrows. The color should be white like silver. Those with such ears are born under the auspicious influence of the stars Jupiter and Venus, and they will achieve success and prosperity at an early age. If the ears are turned outward, tilted, narrow, or uneven in size, then the stars Jupiter and Venus are said to be trapped, leading to loss of property and wealth, and lack of knowledge.

詩曰：金木成雙廓有輪，風門容指主聰明。端聳直朝羅計上，富貴榮華日日新（左金耳也）。金本開花一世貧，輪翻廓反有艱辛。於中若有為官者，終是區區不出塵（右木耳也）。

The poem says: If the ears are double, with the inner and outer parts complete, and the ear holes (wind gates) are large enough to accommodate a finger, this person is intelligent; if the ears are upright and high, facing directly toward the Luo Hou and Ji Du stars above the eyebrows, then wealth and honor will increase day by day — this poem refers to the left ear's golden star. Conversely, if the ears are thin and spread out like petals (the golden star blooming into flowers), the person will be poor all their life; if the ear lobes are turned outward and the ear shapes are inverted, the person will face hardships all their life; among such people, even those who become officials will ultimately be mediocre officials, unable to escape the mundane — this poem refers to the right ear's wooden star.

水星是口，名為內學堂，須要唇紅闊四角，人中深，口齒端正有文章，為官食祿。若唇齒粗，口角垂，黃色主貧賤。

The planet Venus is referred to as the mouth, also called the "inner academy." The mouth should have red and plump lips, a broad and distinct shape with clear corners, a deep and long philtrum, and both the mouth and teeth properly aligned. Such a person is said to have literary talent and can attain official positions and receive a salary. If the lips and teeth are coarse, the corners of the mouth droop, and the lips appear yellowish, it indicates a life of poverty and low status.

詩曰：口含四字似硃紅，兩角生稜向上官，定是文章聰俊士，少年及第作王公。水星賂綽兩頭垂，尖薄無稜是氣兒。若是偏將居左右，是非奸詐愛便宜（口也）。

The poem says: The mouth is square in shape, like the character 「four」, and the lips are red like cinnabar. The two corners of the mouth rise and form lip ridges, which indicates a clever and talented person who will achieve success in the imperial examinations at a young age and eventually reach high official rank. Conversely, if the mouth is loose and lacks definition, with the corners drooping downward, and the lip is thin without ridges, then the person is of low status. If the mouth is further tilted to the left or right, the person is likely to be slanderous, deceitful, and greedy for advantage. This passage discusses the mouth.

火星是額，如見額廣闊髮際深者，有祿位衣食，及子息四五人，其人有藝學，父母尊貴。當生命宮得火星之力，人命有田宅，壽九十九。如尖陋有多文理者，是陷了火星，乃不貴，無子息一二人，至老不得力，衣食平常，又不得兄弟力，主貧，無大壽，損妻破財。

Mars corresponds to the forehead. If the forehead is broad and open, with a high and neat hairline, this person will have official rank and sufficient food and clothing, with four or five children, possessing skills and knowledge, and their parents will be esteemed. This is because the person's native palace has received the power of Mars, and their destiny includes property and land, allowing them to live up to ninety-nine years. Conversely, if the forehead is sharp, narrow, coarse, and has chaotic markings, then Mars is trapped, and this person will not achieve high status, having only one or even no children, relying on nothing in old age, with ordinary food and clothing, lacking support from siblings, leading to poverty, a short lifespan, and loss of wife and wealth.

詩曰：火星宮分闊方平，潤澤無紋氣色新。骨聳三條川字樣，少年及第作公卿。火星尖狹是當流，紋亂縱橫主配囚。赤脈兩條侵日月，刀兵赴法死他州（額也）。

The poem says: The area of the forehead corresponding to the Mars position should be broad, square, flat and full, moist and lustrous without mixed patterns; the color should always be fresh. If there are three ridges on the forehead forming a '川' shape, the person will achieve success at a young age and attain high official rank. Conversely, a narrow and pointed forehead indicates an ordinary person who follows the crowd; chaotic and scattered patterns on the forehead indicate being exiled or sent to military service. If two red threads enter the eyes (sun and moon), the person will die by weapons and be executed in a foreign land. This passage discusses the forehead.

詩曰：羅計星君秀且長，分明貼肉應三陽。左羅不惟此貌居官職，思義彰名播遠方。羅喉稀疏骨聳高，為人性急愛兇豪。眉毛奸邪狀似垂楊柳，兄弟同胞有旋毛（右計）。

The poem says: The stars Luo Hou and Ji Du (the two eyebrows) should be elegant and long, with clear eyebrows closely attached to the skin, corresponding with the three yang areas below the eyes; people with such eyebrows not only have a dignified appearance suitable for official positions, but also are loyal and benevolent, their reputation spreading far and wide — this refers to the left eyebrow Luo Hou. Conversely, those with sparse Luo Hou eyebrows and high eyebrow bones are impetuous and prone to violence; those with eyebrows growing in a cunning manner, drooping like willow branches, or with spiral hairs in the middle of the eyebrows may experience conflicts between siblings — this refers to the right eyebrow Ji Du.

六府者，兩輔骨、兩顴骨、兩頤骨，欲其充實相輔，不欲支離孤露。《靈臺秘訣》云：上二府自輔角至天倉，中二府自命門至虎耳，下二府自肩骨至地閣。六府充直無缺陷癍痕者，主財旺。天倉峻起多財祿，地閣方停萬頃田，缺者不合。

The Six Organs refer to three pairs of bones on the face that support each other: the two auxiliary bones on the left and right of the forehead, the two cheekbones on the left and right in the middle of the face, and the two jawbones on the left and right below the face. These bones should be full and supportive, not fragmented, isolated, or exposed. The "LingTai JingMie" states: the upper two organs run from the auxiliary angles on the forehead to the Heavenly Granary; the middle two organs run from the life gate in front of the ears to the tiger ear (on the cheeks); the lower two organs run from the cheekbones to the chin (the earth pavilion). If these six organs are full, straight, and free of defects or blemishes, they indicate prosperity in wealth. A high and prominent Heavenly Granary suggests abundant wealth, and a square and full chin indicates vast fields. If these areas have defects, they are considered不合格.

三才者，額為天，欲鬧而圓，名日有天者貴；鼻為人，欲旺而齊，名曰有人者壽；頦為地，欲方而闊，名曰有地者富。三停者，髮際至印堂為上輔，是初主；自山根至準頭為中府，是中主；自人中至地閣為下輔，末至。

The "San Cai" refers to matching the three parts of the face with Heaven, Earth, and Humanity. The forehead represents Heaven and should be broad and round (the original text mistakenly says "noise" instead of "broad"), called "having Heaven," which signifies wealth. The nose represents Humanity and should be strong and well-proportioned, called "having Humanity," which signifies longevity. The chin represents Earth and should be square and wide, called "having Earth," which signifies prosperity. The "San Ting" divides the face into three sections to correspond to three stages of life: from the hairline to the forehead is the upper section, governing early years (initial stage); from the inner corner of the eye to the tip of the nose is the middle section, governing middle years (middle stage); and from the philtrum to the chin is the lower section, governing later years (final stage).

自髮際至眉為上停，眉至準頭為中停，準頭至地閣為下停。訣曰：上停長老吉昌，中停長近君王，下停長少吉祥。三停平等，富貴榮顯；三停不地，孤天貧賤。

Further细分: From the hairline to the eyebrows is the upper stop, from the eyebrows to the tip of the nose is the middle stop, and from the tip of the nose to the chin is the lower stop. The mnemonic says: those with a long upper stop will have good fortune and prosperity in old age; those with a long middle stop can approach the king; those with a long lower stop will have good fortune in youth. If all three stops are of equal length, one will be wealthy, noble, and distinguished; if the three stops are not in harmony, one will be lonely, short-lived, and poor. (The original text has '不地' which should be '不称', and '孤天' refers to '孤夭'.)

詩曰：面上三停仔細看，額高須得耳門寬。學堂三部吳堪是，空有文章恐不官。鼻樑隆起如懸膽，促者中年壽不長。地閣滿來田地盛，天廷平闊於孫昌。

The poem says: One should carefully examine the three parts of the face. A high forehead combined with wide ear gates is good. If the several key areas of the face are not up to standard, even with a full mind of knowledge, one may not be able to become an official. A nose bridge that is prominent like a hanging jade is good, while a short and stubby nose may indicate a shorter lifespan in middle age. A full and round lower jaw signifies prosperity in the fields, and a broad forehead indicates flourishing descendants.

額尖初主災，鼻歪中主逃。欲知晚景事，地閣喜方高。淪三柱：頭為壽柱，鼻為樑柱，足為棟柱。

This passage divides a person's life into three stages, each associated with a different part of the face: a sharp and narrow forehead indicates misfortune in early years; a crooked nose suggests hardship and wandering in middle age; and the chin, which determines the later years, should be square and full. It also explains the concept of the 'three pillars' of the body: the head is the longevity pillar, supporting one's lifespan; the nose is the structural pillar, determining the middle-aged fate; and the feet are the foundation pillar, stabilizing the later years.

身分三停，頭為上停。人矮小而頭大長者，有上稍無下稍；身長大而頭短小者，一生貧賤。自肩至腰為中停，要相稱，短而無壽，長則貧。腰軟而坐俱動者，無力而無壽。自腰至足為下停，要與上停齊而不欲長，長則多病。若上中下三停長大短小不齊者，此人無壽。一身三停相稱為美。

The body is divided into three parts: the head is the upper part. If a person is short and has a large, long head, they will have a good beginning but a poor end in old age. If a person is tall and has a short head, they will live a life of poverty. From the shoulders to the waist is the middle part, which should be in harmony with the upper and lower parts. A short middle part indicates a short lifespan, while a long middle part indicates poverty. A weak waist that sways when sitting shows both lack of strength and a short lifespan. From the waist to the feet is the lower part, which should be in proportion to the upper part and not too long; if it is too long, it will lead to many illnesses. If the upper, middle, and lower parts differ greatly in length and size, the person will not live long. Only when the three parts are in harmony can the appearance be considered beautiful.

上停豐秀厚而長，此是平生大吉昌。若是下停長且薄，似此貧窮走四方。身上三停頭足腰，看他長短要均調。上長下短公侯相，長短無差福不饒。中停長者人多貴，背聳三山足寶珍。萬一腳長身又短，區區浪走一凡民。

The rhyme says: If the upper part is full, handsome, thick and long, this person will have great good fortune and prosperity throughout their life. If the lower part is long and thin, they will be poor and have to wander around. The three parts of the body refer to the head, waist, and feet. They should be evenly proportioned in length. If the upper part is long and the lower part is short, it indicates the appearance of a marquis or duke. If all three parts are of equal length without any discrepancy, their fortune will not be shallow. Those with a long middle part are likely to be prominent and noble. If there are three prominences on the back like mountains, they will be rich in treasures. However, if the feet are long while the body is short, they will merely be an ordinary person who has to wander around.

又云：下長上短賤人體，形貌乾枯骨又粗。若見眼圓如竹葉，中年裡面產田無。上停短下停長，終日區區促壽疆。上停長下停短，衣食自然倉凜滿。三停俱短無虧陷，五嶽端嚴富貴全。上下兩停兼短促，一生終是受邊遭。

It is also said that if the lower part is longer and the upper part is shorter, the body is of low status, with a dry and withered appearance and rough bones; if the eyes are round like bamboo leaves, there will be no land or property in middle age. If the upper part is short and the lower part is long, one will be constantly busy and have a short lifespan. If the upper part is long and the lower part is short, one's food and clothing will naturally be abundant. Even if all three parts are short, as long as there are no defects or deficiencies, and the five mountains are properly aligned and upright, one will still have wealth and honor. If both the upper and lower parts are short and cramped, one's life will be filled with difficulties and hardships.

土星是鼻，須要準頭豐厚，兩孔不露，年上壽上平滿直端聳不偏，其人當不陷了土星，人命並滿三分，主有福祿壽。如中嶽土星不正，準頭尖露，更準頭高，其人陷了中嶽土星，主貧賤少家業，主心性不直。

Saturn corresponds to the nose. The nose should be full and prominent at the tip, with both nostrils not exposed. The bridge of the nose should be level, full, straight, and high without being crooked. A person with such a nose does not have Saturn陷, indicating a fulfilled destiny, and is destined for wealth, official rank, and longevity. If the central mountain (middle ridge) of Saturn is not properly formed, with a sharp and exposed tip or a high tip without support on both sides, then the person has Saturn陷, which indicates poverty, a meager family fortune, and a dishonest character.

詩曰：土宿端圓似截簡，灶門孔大即三公。蘭臺廷尉來相應，必主聲名達聖聰。土宿歪斜受苦辛，準頭尖薄主孤貧。傍觀勾曲如鷹嘴，心裡奸謀必害人。鼻也。

The poem says: the nose (earth host) is straight and round, like a bamboo tube cut across; although the nostrils are large, they do not protrude outward, which is the appearance of the Three Dukes; the left and right nasal wings, "Lantai" and "Tingwei," correspond and harmonize with each other, indicating that one's reputation will surely reach the ears of the Son of Heaven. Conversely, a crooked nose signifies a life of hardship and suffering; a thin and pointed nose indicates loneliness and poverty; if viewed from the side, a hooked nose resembling an eagle's beak suggests a hidden malicious intent, inevitably leading to harming others. This passage discusses the nose.

紫氣星下是印堂，分明無直紋，圓如珠，主人必貴。白色如銀樣，主大富貴；黃者有衣食。如窄不平勻，有隱紋者，不吉，子息二三人不得力，無厚祿，損田宅。

The position of the Purple Qi star is the Yintang area. If the Yintang is clear and bright, without straight lines, and round and smooth like a pearl, the person is destined for high status. If the Yintang color is white like silver, it indicates great wealth and honor; if it is yellow, it suggests sufficient food and clothing. However, if the Yintang is narrow, small, uneven, or has hidden lines, it is inauspicious: although there may be two or three children, they are unreliable, there is no substantial official position, and there will be loss of property and land.

詩曰：紫氣宮中闊又圓，拱朝帝主是英賢。蘭臺廷尉來相應，末主官榮盛有錢。紫氣宮中窄又尖，小短無腮更少男。自小為人無實學，衣食瀟條更沒添。印堂。

The poem says: A broad and full purple qi palace (the area between the eyebrows) indicates a talented and virtuous person who can protect the emperor; if further accompanied by well-proportioned nasal wings, lan tai, and tinging wei, then in old age, one will have official success, honor, and wealth. Conversely, a narrow and sharp purple qi palace indicates a short stature, thin cheeks, and few sons; such a person lacks real knowledge from a young age, leading to poverty and hardship throughout life, with no improvement. This passage discusses the purple qi palace.

太陰太陽是眼，要黑白分明，長細雙分人鬢者，黑睛多白睛少，光彩者，其人當生得陰陽二星照命，作事俱順，骨肉俱貴。如黑少白多黃赤色，其人陷了二星，損父母，害妻子，破田宅，多災短命。

The Taiyin and Taiyang stars are like the two eyes. The eyes should be clearly defined, with black and white parts distinct, long and slender, with the corners of the eyes extending toward the temples. The black part of the eye should be abundant, and the white part minimal, with a bright and luminous appearance. Such a person is born under the auspicious influence of the Taiyin and Taiyang stars, and will have smooth sailing in all affairs, with relatives and family members achieving high status. If the black part of the eye is scarce, the white part is abundant, and the eyes appear yellowish or reddish, then the person has fallen under the influence of these two stars, leading to harm to parents, damage to spouse and children, destruction of property, frequent misfortunes, and a short lifespan.

詩曰：日月分明是太陽，精神光彩一般強。太陽為官不拜當朝相，也合高遷作侍郎。左眼日月。斜窺赤貫瞳，更嫌孤露又無神。太陰陰陽枯暗因刀死，莫待長年主惡終。右跋。

The poem says: When both eyes are clear and bright, they are like the Sun Star in its proper position, with spirit and radiance equally strong; a person with such eyes, even if he does not become a high official of the current dynasty, will certainly be promoted to the position of Deputy Chancellor — this refers to the left eye. Conversely, if the gaze is slanted and looks sideways, with red threads passing through the pupil, and the eyeball appears isolated and lacks luster, while the right eye (the original text says 'right跋' which should be 'right eye') has upper and lower eyelids that are dry, dark, and dull, then he will die by weapons and not wait until old age to meet a violent death.

月字星是山根，從印堂直下分破者，其人當遭月孿照命，陷了山根，主子孫不吉，定多災危，修讀無成，破產刑妻害子息。

The Moon孛star corresponds to the mountain root. If there is a mark in the area of the seal hall that extends downward and cuts through the mountain root, causing it to be broken and damaged, this person has been afflicted by the Moon孛star affecting their destiny and has suffered damage to the mountain root. This indicates that descendants will be inauspicious, and there will certainly be many calamities and dangers. It will also be difficult to achieve success in studying or pursuing education. Additionally, they will face financial ruin, marital troubles, and harm to their children.

詩曰：月孿宜高不宜低，瑩然光彩似琉璃。為官必定忠臣相，末主高官有好妻。月字宮中狹又尖，家財早破事相煎。為官豈得榮高祿，字位當生困歲年。山根。

The poem says: The area of the mountain root should be high rather than low, it should be bright and smooth with a lustrous appearance like glass; those with such a feature are destined to be loyal officials, and in their later years they will hold high positions and have a virtuous wife. Conversely, if the mountain root is narrow and sharp, the family wealth will be lost early, and all matters will be troubled; such people cannot attain high office or generous rewards, and their lives will be filled with years of hardship—this passage discusses the mountain root.

羅計星是眉，二星粗黑過目人鬃際者，此衣祿之相，子息父母皆貴，親眷亦責。此二星人命，如眉相連橫赤色更短，主骨肉子息多犯惡死。

The two stars Luo Hui and Ji Du are likened to the eyebrows. If these two stars are thick, black, and long, extending beyond the eyes and reaching the hairline, they indicate a person will have good fortune in clothing and food, and both children and parents will be esteemed. However, if the eyebrows of a person with these stars are connected on both sides, grow horizontally with a red color, and are short in shape, it indicates that there will be many sudden deaths among the children and relatives.

詩曰：木瘦金方水主肥，土形敦厚背如龜。上尖下闊名為火，五樣人形仔細推。木色青今火色紅，土黃水黑是真容。只有金形是帶白，五般顏色不相同。

The poem says: Those with a wood form are thin, those with a metal form are square, those with a water form are fat, those with a earth form are thick and have a humpback like a tortoise shell, and those with a fire form have a pointed top and wide bottom. These five body types should be carefully examined. Now look at the colors: those with a wood form have a green complexion, those with a fire form have a red complexion, those with a earth form have a yellow complexion, those with a water form have a black complexion, and only those with a metal form have a white complexion. These five colors are different from each other, and only when they match their original form is it genuine.

詩曰：青主憂今白主喪，黑主重病及官方。若還進職並添喜，看取所黃滿面光。

The poem says: a bluish color on the face indicates worry, a white color indicates mourning, and a black color indicates serious illness or legal troubles. If one wants to know when they will be promoted or when good fortune will come, they should look to see if a yellow and lustrous complexion appears on their face.

夫人之受精於水，凜氣於火，而為人。精合而後神生，神生而後形全。是知全於外者，有金木水火土之相，有飛禽走獸之相。金不嫌方，木不嫌瘦，水不嫌肥，火不嫌尖，土不嫌濁。似金得金，剛毅深；似木得木，貸財足；似水得水，文學貴；似火得火，見機果；似土得土，厚櫃庫。故豐厚嚴謹者，不富即貴；淺溝輕燥者，不貧則天。如女子之氣，欲其和媚，相貌欲其嚴整，若此者不富則貴也。

Human beings are conceived from water and receive the qi from fire before they become human. When the essence and qi combine, the spirit is born, and then the form is complete. From this we can know that the external form has the appearance of the Five Phases, and also the appearance of birds and beasts. A person with the form of metal does not mind a square face; one with the form of wood does not mind being thin; one with the form of water does not mind being fat; one with the form of fire does not mind a pointed head; and one with the form of earth does not mind a dull complexion. If a person has the form of metal and also the qi and color of metal, he is strong-willed and deep in mind. If a person has the form of wood and also the qi and color of wood, he will have abundant wealth. If a person has the form of water and also the qi and color of water, he will achieve status through literature. If a person has the form of fire and also the qi and color of fire, he will be decisive and quick in action. If a person has the form of earth and also the qi and color of earth, he will have a solid foundation. Therefore, a person with a full figure and steady manner is not necessarily rich but will be noble. A person with a thin face and restless, impetuous manner is not necessarily poor but will die young. As for women, their demeanor should be gentle and charming, and their appearance should be dignified and orderly. If they have these qualities, they will not necessarily be rich but will be noble.

人秉陰陽之氣，肖天地之形，受五行之資，為萬物之靈者也。故頭象天，足象地，眼象日月，聲音象雷霆，血脈象江河，骨節象金石，鼻額象山嶽，毫髮象草木。天欲高遠，地欲方厚，日月欲光明，雷霍欲震響，江河欲潤，金石欲堅，山嶽欲歧，草木欲秀，此皆大概也。然郭林宗有觀人八法，是也。

Human beings receive the energies of yin and yang, take shape after heaven and earth, and are nourished by the Five Phases. They are the most spirited among all things. Therefore, the head resembles heaven, the feet resemble earth, the eyes resemble the sun and moon, the voice resembles thunder, the blood vessels resemble rivers and lakes, the bones and joints resemble metal and stone, the nose and forehead resemble mountains and hills, and the hair and beard resemble grass and trees. Thus, the head, which represents heaven, should be lofty and distant; the feet, which represent earth, should be square and thick; the two eyes, which represent the sun and moon, should be bright; the voice, which represents thunder, should be resounding; the blood vessels, which represent rivers and lakes, should be moist and nourishing; the bones and joints, which represent metal and stone, should be firm and hard; the nose and forehead, which represent mountains and hills, should be upright and prominent; and the hair and beard, which represent grass and trees, should be luxuriant and refined. These are only general observations. For more detailed analysis, Guo Linzong has another method called "Eight Methods of Observing People."

夫形以養血，血以養氣，氣以養神，故形全則血全，血全則氣全，氣全則神全。是短形能養神，托氣而安也。氣不安則神暴而不安，能安其神，其惟君子乎。窮則神遊於眼，寐則神處於心，是形出處於神而為形之表，猶日月之光外照萬物，而其神固在日月之內也。

The physical body nourishes the blood, the blood nourishes the qi, and the qi nourishes the spirit. Therefore, when the physical body is complete, the blood is complete; when the blood is complete, the qi is complete; when the qi is complete, the spirit is complete. This shows that the physical body can nourish the spirit, but the spirit relies on the qi to be stable. If the qi is unstable, the spirit becomes restless and unsettled. Only the virtuous person can keep their spirit calm and settled. When a person is awake, the spirit dwells in the eyes; when asleep, it resides in the heart. Although the spirit arises from the physical body, it is also the external manifestation of the body, just as the light of the sun and moon illuminates all things, yet the source of the light remains within the sun and moon.

眼明則神清，眼昏則神濁。清則貴，濁則賤。清則臥多而寐少，濁則寐少而寐多。能推其寐者，可以知其貴賤也。夫夢之境界，蓋神遊於心，而其所遊之遠，亦不出五臟六腑之間，與夫耳目視聽之門也。其所遊之界，與所見之事，或相盛而成，或遇事而至，亦吾身之所有也。夢中所見之事，乃吾身中，非出吾身之外也。

If one's eyes are bright, his spirit is clear; if his eyes are dim, his spirit is turbid. A clear spirit indicates nobility, while a turbid spirit indicates lowliness. A person with a clear spirit may lie still for a long time yet sleep little, while a person with a turbid spirit tends to sleep a lot. By observing a person's sleep, one can infer his spirit and thus determine his status. As for dreams, they are the spirit wandering within the mind. Even if it wanders far, it does not go beyond the five zang-fu organs and the senses such as ears and eyes. The realms it reaches and the things it sees are either caused by internal qi movements or by external events. In the end, all these things are originally within the person's own body. The things seen in dreams are all within the body, not outside of it.

白眼撣師說夢有五境：一曰靈境，二曰寶境，三曰過去境，四曰見在境，五曰未來境。神慘夢生，神靜則境滅。夫望其形，或灑然而清，或朗然而明，或凝然而重，然由神發於內而見於表也。神清而和，徹明而秀者，富貴之相也；昏而柔弱濁而結者，貧溝之相也。實而靜者其神安，虛而急者其神慘。

The White-Eyed Chan Master said that dreams have five kinds of realms: the first is the spiritual realm, the second is the treasure realm, the third is the past realm, the fourth is the present realm, and the fifth is the future realm. When the spirit becomes agitated, dreams arise; when the spirit becomes calm, the dream disappears. By observing a person's appearance, some appear carefree and refreshing, some appear bright and clear, and some appear solemn and steady. These are all manifestations of the spirit's activity within. A clear and harmonious spirit, transparent and bright with vitality, indicates a fortunate and prosperous appearance. A dull and weak spirit, murky and stagnant, indicates a poor and humble appearance. A full and calm spirit indicates that the spirit is at peace; a floating and restless spirit indicates that the spirit has become scattered.

藏不晦，藏者不露也，晦者無神也。安不愚，安者不搖動也，愚者不變通也。發不露，發者發揚也，露者輕跳也。清不枯，清者神逼人也，拈者神而死也。和不弱，和者可親也，弱者可呷也。怒不爭，怒者正氣也，爭者淚氣也。剛不孤，剛者可敬也，孤者可惡也。

The seven principles of the divine spirit are each a choice between one and the rejection of another. First, the spirit should be "hidden" rather than "obscured": hidden means subtle and not revealed, while obscured means the spirit is entirely absent. Second, it should be "stable" rather than "stupid": stable means calm and unwavering, while stupid means dull and inflexible. Third, it should be "radiant" rather than "exposed": radiant means the spirit shines forth, while exposed means light-hearted and lacking depth. Fourth, it should be "clear" rather than "dry": clear means the spirit is compelling, while dry means the spirit is lifeless. Fifth, it should be "harmonious" rather than "weak": harmonious means inviting closeness, while weak means easily dominated. Sixth, it should be "angry" rather than "contentious": angry means righteous anger, while contentious means displaying ill temper. Seventh, it should be "strong" rather than "lonely": strong means respected, while lonely means disliked.

詩曰：神居形內不可見，氣以養神為命根。氣壯血和則安固，血枯氣散神光奔。英標清秀心神爽，氣血和調神不昏。神之情濁為形表，能定貴賤最堪論。

The poem says: the spirit resides within the body, but the physical eyes cannot see it; qi is used to nourish the spirit, and it is the fundamental basis of life and death. Those with strong qi and harmonious blood have a stable and firm spirit; those with depleted blood and scattered qi will have their spirit escape. Those whose appearance is noble and refined have a clear and bright mind; those with balanced blood and qi have a clear and lucid spirit. The clarity or turbidity of the spirit will be reflected in one's appearance, and this is the most reliable way to determine one's status and rank.