Interpreting the Vitality of the Destiny Palace through Color and Qi

印堂赤色如絲，在命宮或起點如麻主訟，重則囚禁，黑枯如灰主死，青色如銅主禍；至白色主喪服，父母刑傷；無父母，主兄弟妻子；黃色主稱意事。

A red thread-like mark appears on the forehead, or a red spot like a rash appears in the命宫, indicating legal troubles; severe cases may result in imprisonment. A black and dry appearance on the forehead resembling dead灰 indicates death. A green color like copper rust signifies misfortune. If white appears, it suggests mourning clothes and punishment for parents; if the parents are already deceased, it indicates the death of a brother or wife. A yellow color signifies encountering something that brings satisfaction and joy.

鼻屬土，氣色忌青；黃色主發財喜慶，青色主疾病、憂患、劫耗；赤色主訟、膿血；意黃赤並見主訟得財，白色主孝服破財，黑色主囚禁財散，黑散準頭主死。

The nose belongs to the Earth element. Earth is most afraid of being overcome by Wood, so the color of the nose should avoid being green. If the nose shows a yellow color, it indicates wealth and joy; if it shows a green color, it suggests illness, worries, and losses. If it shows a red color, it indicates legal troubles and diseases involving pus and blood. If both yellow and red colors appear together, it suggests legal troubles but also gaining wealth. If it shows a white color, it indicates mourning and financial loss; if it shows a black color, it suggests being imprisoned or losing money. If black qi spreads to the bridge of the nose, it indicates death.

眉要光潤，青主兄弟有災；黃主喜，黃左主進田莊，黃右主進田娶婦；赤主兄弟不和，白主爭訟，或損傷手足；黑主刑兄弟，事有闇昧不明。

The brother's palace is indicated by the eyebrows, and the color on the eyebrows should be bright and smooth. If it appears blue, it indicates that the brother may have misfortune. If it appears yellow, it signifies good news: yellow on the left eyebrow suggests acquiring land or property, while yellow on the right eyebrow indicates both acquiring property and marriage. If it appears red, it suggests discord among brothers. If it appears white, it indicates disputes or injury to siblings. If it appears black, it suggests harm to brothers and possible unclear or ambiguous matters.

天倉、地庫豐滿黃明，忌昏暗；青主官非，黃主為盛，黑主為空，赤主訟退業，白主丁憂；白氣如粉主死亡，紅主成田宅，黃明主加官。

The field and residence sector should be examined for the Heavenly Granary and Earthly Storehouse. These areas should be full and have a bright yellow color, and should be avoided if they are dark. A blue color indicates legal troubles; a yellow color indicates family prosperity; a black color indicates family decline; a red color indicates losing property due to legal issues; a white color indicates the death of parents; a thick white color like powdered makeup indicates death. A red color indicates acquiring land and property; a bright yellow color indicates promotion.

龍宮位宜光潤無，紫色生好男女，赤色主為厄有驚，或口舌膿血，青左主生男，青石主生女，青枯主子女刑剋，輕由於病，百不稱心，黃主兒孫有慶，黃紫主生貴子，白主克子女瘟疫、水厄，黑主男女恐哀，紅黃主喜。

The children's palace is located at the dragon palace beneath the eyes, and this area should be smooth and flawless. If it shows a purple color, it indicates good children will be born. If it shows a red color, it suggests difficulties in childbirth, fear, or illness such as mouth troubles or infections. If the color is blue and appears on the left, it indicates the birth of a son; if on the right, it indicates the birth of a daughter. If the blue color is dry and withered, it suggests that the children may suffer from punishment or hardship, or be plagued by illness, leading to dissatisfaction in all matters. If it shows a yellow color, it indicates joy for the grandchildren. If the yellow color has a purple tinge, it suggests the birth of a noble or distinguished child. If it shows a white color, it indicates that the children may be harmed or suffer from plague or water-related calamities. If it shows a black color, it indicates sorrowful events for the children. If it shows red and yellow colors, it indicates good fortune and joy.

地闊氣色青，主損傷六畜，奴僕走失疾病；赤主奴僕口舌，光明圓潤主進財、牛馬：紅潤主進奴僕，白主奴僕、牛馬損傷，黑主牛馬不利。

The servant's palace is observed at the area below the chin. If the color here appears blue, it indicates that the family's livestock may be harmed, servants may be lost or ill; if it appears red, there may be disputes with servants; if the color is bright and smooth, it indicates gaining wealth and adding cattle and horses; if it appears red and healthy, it indicates gaining more servants; if it appears white, both servants and cattle and horses may be harmed; if it appears black, cattle and horses will be unfavorable.

魚尾奸門位，青主妻妾病，赤夫婦口舌膿血，有孕主防為難；自主妻私通、刑妻，黑白主夫妻男女悲，破財損肢，肢體分離；黃色主和諧。

The wife and concubine area is examined through the fish tail and奸门 region. If it appears blue, it indicates illness among the wife or concubine. If it appears red, it suggests disputes between husband and wife or an illness involving pus and blood; if the wife is pregnant, there may be complications in childbirth. If it appears white, it indicates the wife has an affair or suffers from being harmed. If it shows black and white colors, it signifies sorrow for the husband, wife, and children, financial loss, injury to the body, or even separation of family members. If it appears yellow, it indicates harmony within the household.

山根氣色青主憂驚，赤防重災膿血，白色主妻子悲，又防手足傷．黑主自身病，百不稱心，紅黃紫喜。

The Health and Illness Palace is examined by looking at the mountain root. If it appears red, one should beware of serious illness and diseases involving pus and blood; if it appears white, there will be sorrow and grief among the wife and children, and also a risk of injury to the hands and feet; if it appears black, it indicates illness in oneself and dissatisfaction in all matters; if it appears red, yellow, and purple, it signifies good fortune and joy.

天倉、邊地、駟馬、山林、髮際，黃明主財喜貴人，利動，官升名就；赤主是非驚恐官訟，自主奴馬走失，手足傷；黑主道路身亡，出外防死亡水厄，黃利。

Looking at the migration palace, consider the areas of Heavenly Granary, border land, Post Horse, mountains and forests, and hairline. If yellow brightness is present, it indicates wealth and joy, meeting a Nobleman, and being suitable for movement, promotion in official position, and achieving reputation. If red is present, it indicates disputes, fear, and legal troubles. If white is present, it indicates loss of servants and horses, and injuries to hands and feet. If black is present, it indicates death on the road, and one should be cautious about death and water-related dangers. In summary, yellow is considered auspicious.

天庭中正位，黃紅主升官，得名得利訟有理；青主猶疑，公訟有連，在官百事不稱心；主刑獄災厄，因訟傾家兵傷；黑主降謫瘟疫，黑如磚瓦色，生死於牢獄枷鎖。

The official fortune section looks at the heavenly palace and the middle justice. If it shows yellow or red, it indicates promotion, gaining reputation and benefits, and having a good case in legal disputes. If it shows green, it suggests hesitation and being involved in legal troubles, with official matters not going smoothly. If it shows red, it indicates criminal punishment and misfortune, possibly leading to financial ruin due to lawsuits or injury from weapons. If it shows black, it suggests demotion or contracting an epidemic. If the black is as dark as bricks or tiles, it indicates death in prison or under shackles.

天倉地庫位，青主憂疑驚，家宅不安；赤主是非．又主酒食；白主災疾，暗主耗；黑主道退憂疑，紅黃吉。

The Fudou Palace examines the Heavenly Granary and the Earthly Repository. If it appears blue, it indicates worry, suspicion, fear, and instability in the household. If it appears red, it indicates disputes and also suggests a gathering with wine and food. If it appears white, it indicates illness or misfortune. If the color is dark and unclear, it indicates loss or depletion. If it appears black, it indicates failure on the road and inner doubt. If it appears red or yellow, it is auspicious.

相父母官，日月角青，主父母猶疑，口舌相傷，黑白主亡，紅黃主親有慶。

To examine the parents'宫 (parents' section), look at the day angle and moon angle (the left side represents the father, the right side the mother). If this area shows a blue color, it indicates that the parents have doubts and may have disputes with each other. If it shows black or white, it suggests the parents have passed away. If it shows red or yellow, it indicates that both parents have good news.

白主孝服紅主訟，瘡痍破財變為紅；火珠焰發火災見，青驚黃病黑死亡。火珠者紅色如朱，形見於面部、頭額，主火災退財也。凡病人病重，而氣色大好者，必死；所謂殘燈復明也。病人準頭直至年壽上口青色，雖四嶽仍住者。亦必死。土主生發，土枯必死；口生飲食，青在口，主絕食必死。

White color signifies mourning, red color indicates legal troubles; sores and ulcers, financial loss, and changes in complexion will also turn red. If a fiery red color, like a "fire pearl," appears on the face, it indicates a fire accident; green color signifies fear, yellow color signifies illness, and black color signifies death. The so-called "fire pearl" is a red spot resembling cinnabar that appears on the face or forehead, indicating a fire accident and financial loss. If a seriously ill person suddenly shows a good complexion, it means death—this is called "a dying lamp suddenly brightens." If a patient shows green color from the nose to the year longevity point and then to the mouth, even if the four mountains' colors remain, death is certain. The nose belongs to earth, and earth represents the vital energy of growth; if the earth color fades, death is certain. The mouth represents food; if green appears on the mouth, it indicates death from starvation.

人面如風水，故有五嶽四瀆之分，鬚眉鬢髮如山林樹木；風水結穴，常有因山林樹木閉塞。峰巒明堂水口，諸位而不發者；人相亦如之，豈風水之山林樹木可改，而人之鬚眉鬢髮，閉寒生氣獨不可改去乎，故亦宜改之也。明矣。但世人昏昧，不慢動以相由天定，決不可改，誠大謬矣；多曾見有善人，因鬚眉鬢髮閉塞生氣者，柔力行善事，忽然脫去，送邀天佑省；亦有善人，忽遇異人點破，改去獲吉者，豈真謬乎哉！但只可為善人點化也。

A person's face is like a piece of风水, hence the distinctions of the Five Mountains and Four Rivers; the mustache, eyebrows, side hair, and hair on the head are like the trees on a mountain. In风水, the place where the energy converges is often blocked by trees, preventing the peak, the bright hall, and the water mouth from being open, thus preventing prosperity. The human face is the same. Since trees in风水 can be trimmed, why can't the mustache, eyebrows, side hair, and hair on the head, which block the life energy, also be modified? Clearly, modification is appropriate. The reasoning is clear. However, the world is foolish, and people often say, "Appearance is determined by heaven, and cannot be changed," which is a great mistake. I have seen many good people whose mustache, eyebrows, side hair, and hair blocked the life energy. But through persistent goodness, those hairs suddenly fell out, and they received the protection of heaven. There are also good people who suddenly met a strange person who pointed out the problem, and by removing the obstructive hairs, they gained good fortune. Is this not a fabrication? However, this method can only be used to enlighten good people, and cannot be lightly passed on.

至額尖沖印，髮腳閉日月角，馹馬位發生鑽毛，髮腳無分合，宜改，不然則刑剋定見，改則吉。眉生箭毛直堅，眉毛或上生角，或鑽毛或粗濁壓眉宜改，不改則刑剋定見，改則吉。眉宜配目，剛柔相得乃佳。須忌連鬢，忌困口，忌鎖喉，改則吉，不改大凶，食官祿最忌此鬢連鬢，及困口鎖喉者也，鬢忌過命門，過命門者有三凶，命夭、貪淫、刑剋，宜改；不改必礙相，薄者得此必夭，相滯者得此必困，相孤者得此必刑，主無子；相淫者得此姦淫。髮忌連年，一生無運而愚，宜改，否則凶。

Specifically, those with straight hair on the forehead pointing directly to the forehead area, or hair at the ends covering the corners of the eyes and moon, or inverted hairs growing on the post horse position, or uneven and disordered hair at the ends with unclear divisions, should all be modified. If not modified, misfortune and punishments will surely occur, but if modified, good fortune will follow. Arrow-like hairs growing on the eyebrows that are straight and upright, or eyebrows growing upward in a horn-like shape, or inverted hairs growing, or coarse and thick hairs pressing on the eyes, should all be modified. If not modified, misfortune and punishments will surely occur, but if modified, good fortune will follow. The eyebrows should match the eyes, with a balance of strength and gentleness. Beards should not be connected to the sideburns, should not encircle the mouth, and should not lock the throat; modifying these will bring good fortune, but not modifying them will bring great misfortune—especially for those who rely on official salaries, as being connected between sideburns and beard, enclosing the mouth, and locking the throat are particularly dangerous. Sideburns should not be longer than the life gate; if they are longer than the life gate, there are three dangers: short life, excessive lust, and punishments, which should be modified. If not modified, they will certainly hinder the overall appearance: those with thin features will surely die young, those with stagnant features will surely face difficulties, those with isolated features will surely suffer punishments and have no children, and those with lustful features will surely fall into immoral behavior. Hair should not form a continuous layer each year covering the hairline (making the hairline unclear), as this will result in a life without good fortune and dullness; it should be modified. Otherwise, it will bring misfortune.

凡金宜圓，木宜直，水宜曲，火宜尖，土宜平；若不參五行生剋之理而改易之，必主大凶，善者得金乃改不善者，雖萬金莫與改也，否必有夭殃焉。又改額眉鬢，各有分寸。宜將日訣勿忘。金、木、水、火、土。

When modifying the hair at the temples, one should follow the shapes corresponding to the Five Phases: those with a metal constitution should have their temples shaped round, those with a wood constitution should have them straight, those with a water constitution should have them curved, those with a fire constitution should have them pointed, and those with a earth constitution should have them flat. If one alters them without considering the principles of generation and overcoming in the Five Phases, it will certainly bring great misfortune. For those with good hearts, they will only modify the hair after receiving payment; for those with wicked hearts, even if given ten thousand gold pieces, they will not modify it, otherwise the person doing the modification will surely suffer a short and tragic death. Moreover, modifying the forehead, eyebrows, and temples each has its own proper proportions and measurements, which should be memorized and never forgotten. The order of the Five Phases is: metal, wood, water, fire, and earth.

凡乳旁之毛，以一二條為玉帶，其色軟而烏者是也。有此毛必多子，若多硬毛，多生多克，子欠得力，又主無子；求子者，倘多乳毛宜將硬毛速拔去，復生復拔，止存近胸位者留一條存。仍要黑軟者方可，如此不過五年內，可生二子矣。倘色全無烏乃軟者，須全拔去，亦主五年內得三子焉。此是秘訣不可洩漏也。

All the hair beside the nipple, if there is one or two strands of the kind called "Yudai," which refers to soft and black hair, indicates that one will have many children. If there are many hard hairs, it means that although one may have many children, they will also be difficult to raise, and the sons will not be helpful, and even result in having no sons at all. For those seeking to have children, if there is much hair on the nipple, they should quickly pull out the hard hairs, pulling them out again as they grow; only leave one strand near the chest, and it must be both black and soft. By doing this, they will be able to have two sons within five years. If there are no black and soft hairs at all, then all the hairs should be pulled out, and this also indicates that one will have three sons within five years. This is a secret, and must not be disclosed.

胸之內屬心，胸毛多主人心亂或淫慾。宜拔去，有軟而烏者存一二條，主多智慧；腋毛多主淫，無毛主壽不永，亦無子。陰無毛同。

The chest belongs to the heart, so those with abundant chest hair are likely to have scattered thoughts or strong desires. Such hair should be removed. However, if there is soft, dark hair, leaving one or two strands indicates wisdom. Excessive armpit hair indicates lustfulness; complete absence of armpit hair suggests a short lifespan and no descendants. The same interpretation applies to the absence of hair in the genital area.

男女之陰上多毛者，主淫；女人淫毛生如人字，主邪而無子，軟疏者正。

If both men and women have excessive hair around their private parts, it indicates a tendency towards promiscuity. For women, if the pubic hair grows in the shape of the character '人' (person) and spreads apart, it signifies a perverse disposition and infertility. However, if the pubic hair is soft and sparse, it indicates a proper and upright appearance.

飲酒後不看，酒氣入眼吉凶難分。色慾過多不看，氣色青暗吉凶難分。暴怒後不看，青藍滿面陰騭難分。人多不看，難分注。自己有事不看，心不在蔫視而不見。

There are five situations in which face reading is not performed. First, those who have drunk alcohol are not read: the alcohol affects the eyes, making it difficult to discern good or bad fortune. Second, those who have had excessive sexual activity are not read: at that time, their complexion is dark and dull, making it hard to distinguish good or bad fortune. Third, those who have just been very angry are not read: their face turns fully blue, making it impossible to discern the thickness of Yin Virtue. Fourth, those who are surrounded by many people are not read: their mind is scattered, and they cannot concentrate. Fifth, those who have their own worries are not read: their mind is not focused, so even if they are read, it is as if nothing was seen.

無運者不可謂無，恐他尋死誤我陰德。兇暴者不可說明，恐他忌我看破反遭伊害。命將盡者不可直說，恐他自己心慌而家人婦子悲傷，於我實屬無益。

There are three things that should not be spoken directly when reading faces, for if they are said outright, the prediction will lose its effect. First, when encountering someone who has no luck at all, one should not directly tell him he has no luck, for he might become desperate and take his own life, which would damage my Yin Virtue. Second, when encountering a violent person, one should not reveal his true appearance, for he might resent me for seeing through him and take revenge. Third, when encountering someone whose lifespan is about to end, one should not say it directly, for it might make him anxious and cause his family and children to grieve, which would bring me no benefit at all.

一秘無刻本，二秘永不傳，三秘口藏秘，四秘改形神。

This book has four layers of secrets: the first layer is never printed or published; the second layer is never easily passed on to others; the third layer is the most important technique, which is only transmitted orally and not written down; the fourth layer is the set of methods for altering appearance and spirit.

禁傳不忠不孝，禁傳作惡貪婪，禁傳不行贄禮，禁傳得寶忘師。禁傳輕洩所授。

This book is forbidden to be taught to five kinds of people: first, those who are unfaithful and disrespectful to their parents; second, those who commit evil deeds and are greedy; third, those who refuse to perform the拜师 ceremony; fourth, those who forget their teacher once they have obtained the book; fifth, those who reveal what they have learned carelessly.

一奇愚人可學，二奇不記而靈，三奇愈學愈精，變化莫測。

This book has three remarkable features: the first marvel is that even those with dull intelligence can learn it; the second marvel is that one does not need to memorize it by heart, for it works naturally when applied; the third marvel is that the more you study it, the more proficient you become, and its variations are endless.

審斷決獄，人之最難，非明如鑑空，似難判別是非也；故人之慾得情為者，必須以計透之，使其自知自認，此上策也；然計非平日聰明有餘者，何能捷也；茲有一法錄便觀之，似非計而實計之，也姑試列陳於後焉。

Judging cases and deciding punishments are among the most difficult tasks in the human world. Only those with clear and bright minds can truly discern right from wrong. Therefore, if one wishes to uncover the truth, one must use strategies to reveal it, allowing the parties involved to recognize the difficulty and confess their guilt on their own. This is the best approach. However, devising such strategies requires more than just cleverness; it cannot be done quickly by those who are not naturally intelligent. Here is a method recorded, which appears not to be a strategy but actually is one. It is listed here for trial use.

凡有過法，宜傳齊原告。被告一齊到案跪下，於不問訊之先，始坐堂之時，為官者肅威嚴正，衣冠尊瞻，視在案上，將威風亂拍者，喊打幾百幾十、做出大生氣狀；不指明打者原告，打者被告、止繫糊糊混混罵去；彼受屈者，定然噴激其實，是必腰直頭昂，或突睛揚目，或面赤眼紅；若有不服之意，此是受屈者也，誣告者，定然驚惴，只欲害人誠恐自害，立即受打，寧然面青有恐懼之色；是必頭垂俯伏，氣喪膽驚，有畏縮之態；此是誣告陷人者也；得此形神，一審下去摻券而得，是非曲直判然，此一種神機也；熟極生巧，有變通隨時之妙，用之者當善法焉。

Whenever there is a case to be tried, the plaintiff and defendant should both be summoned and made to kneel in the courtroom. Before they have spoken a word and when the official is just sitting down to preside over the case, the official should appear solemn and imposing, dressed neatly, looking at the case table, and repeatedly striking the gavel loudly, shouting that they will beat the person with hundreds or tens of strokes, pretending to be very angry. However, the official should not specify whether it is the plaintiff or the defendant who will be beaten, but instead just scold them in a confused manner. At this moment, the person who is truly wronged will certainly be provoked into revealing the truth, standing straight with his back, his head and neck held high, or his eyes bulging and his gaze lifted, or his face red and his eyes bloodshot, showing a look of defiance. This is the person who has been wronged. On the other hand, the person making false accusations will certainly be frightened and timid: having intended to harm others, they fear they may harm themselves instead. Seeing the punishment about to fall upon them, their face turns blue, showing fear, and they will bow low to the ground, short of breath and trembling with fear, appearing cowering. This is the person making false accusations. By grasping these physical expressions and mental states, the investigation can proceed clearly, like matching a contract, distinguishing right from wrong and truth from falsehood. This is a marvelous technique. With practice, one can become skillful and adaptable. Those who use this method should carefully understand and apply it.

八卦宜滿，明堂宜深，掌紋宜秀，掌色宜鮮。掌直有肉，掌背宜厚不露筋骨；賓主宜配，指節宜不露，指肉宜明嫩。掌紋深秀，成字、成印、成令俱宜；紋溢掌背主破耗，紋沖四指主功名，紋亂坤位主好色，紋亂巽位主破財。

The method of examining the palm: each of the eight trigrams on the palm should be full and well-defined, the bright hall in the palm center should be deep, the palm lines should be clear and elegant, and the palm color should be fresh and moist. The palm should be upright and have flesh, while the back of the hand should be thick and not reveal bones or tendons. The fingers and palm, as host and guest, should be in harmony; finger joints should not be overly prominent, and the flesh on the fingers should be clear, clean, and tender. The palm lines should be deep and clear, and those that form characters, seals, or commands are favorable. If the lines overflow onto the back of the hand, it indicates financial loss and dispersal of wealth; if the lines rise toward the ring finger area, it suggests success in official matters; if the lines are chaotic in the kūn position (below the little finger), it indicates a tendency toward indulgence in pleasures; if the lines are chaotic in the xùn position (at the base of the index finger), it indicates financial loss.

「開」門紅潤，出入求貴用兵吉；「生」門、「休」門皆然。「傷」門暗，必然刑劫，諸事不利；「杜」門青暗不利出行，大破財；「景」門青暗，出入須防災盜；「驚」門青暗大驚恐；「死」門青暗主死。

When the Eight Doors of the Ba Men are placed on the palm, the 'Open' door with a red and bright color indicates good fortune for traveling, meeting a nobleman, and military affairs. The 'Generate' and 'Rest' doors, which are also auspicious doors, have the same favorable implications. The 'Injury' door with a dark and dim appearance indicates punishment, calamity, and misfortune in all affairs. The 'Seal' door with a dark and dull color is unfavorable for travel and may cause great financial loss. The 'Bright' door with a dark and dull color warns of disaster and theft when entering or exiting. The 'Startle' door with a dark and dull color indicates great fear and alarm. The 'Death' door with a dark and dull color indicates death.

顴插天倉，準頭豐滿，主得妻員；唇紅齒白，樑柱成，好門滿，主夫妻有祿；額削紋多覆者，主少年寡偶；奸門陷，色青暗者，主中年欠祿；奸門青主妻病，奸門暗主為厄；山根斷有橫紋，主防妻；眉毛婆娑，主多妻妾。

If the cheekbones are inserted into the Heavenly Granary and the nose is full and round, it indicates a virtuous wife. If the lips are red and the teeth white, with a straight and strong nose bridge and a full奸门, it suggests that the husband and wife will share happiness and prosperity. If the forehead is thin and has many wrinkles running downward, it indicates the person will lose their spouse at a young age. If the奸门 is sunken and the complexion is dark and dull, it suggests a lack of happiness and prosperity in middle age. If the奸门 turns blue, it indicates the wife may be ill. If the奸门 is dark and dim, it suggests difficulties during childbirth. If the mountain root is broken or sunken with a horizontal wrinkle, there may be troubles related to the wife. If the eyebrows are messy and disordered, it indicates many wives or concubines.

五嶽成者必富，五嶽相朝並無缺陷。且以四讀不洩氣，樑柱有肉，山林有氣，主大富；三尖六削必窮。掌背肉厚不露筋者必富。

Those who have the Five Mountains forming a proper pattern are destined to be wealthy. By "forming a proper pattern," it means that the forehead, both cheekbones, the nose, and the lower jaw all face each other and are complete without defects. If in addition the four rivers (ears, eyes, mouth, nose) do not leak energy, the nose bridge has flesh, and the mountain forest areas have energy, they will be very wealthy. Conversely, those with three sharp points and six sharp edges will be poor. Those with thick flesh on the back of the hands and not revealing tendons will be wealthy.

地閣朝，背有肉，必享子誥封；龍宮位滿，眼不深陷，額圓無劫紋，人中深，地閣朝，必主好子多成；法令太深主無子嗣，法令逼於水星位者，亦然；龍宮黑，主無子；鬚八字燕尾鬚也；主無子，肥人無臀主無子。

A person whose chin is upturned and who has flesh on their back will surely be blessed with sons who attain official titles. The dragon palace is full, the eye sockets are not deep, the forehead is round and free of marks, the philtrum is deep and long, and the chin is upturned and curved — this indicates that the sons born will be good and numerous, and they will achieve success. If the lines on the face are too deep, it indicates no sons. If the lines approach the mouth (the planet of water), it also indicates no sons. If the dragon palace is dark, it indicates no sons. If the beard is split into an eight-character shape or forms a swallow's tail, it also indicates no sons. A fat person who lacks flesh on the buttocks also indicates no sons.

四瀆成者必貴，頭圓有角，功名早成；鼻顴有氣，官祿中年發為；祿堂紅，大牙齊，一生官祿不斷；反此皆忌。

Those with the four rivers forming a pattern are destined for high status. A round head with prominent features indicates early success in officialdom. If both the nose and the cheekbones are strong, official rank will emerge in middle age. A red color on the mouth area and well-aligned large teeth signify continuous official favor throughout life. If any of these characteristics are reversed, they are considered inauspicious.

左傳曰，周肉史叔服如魯公叔，教聞其能相人也，見其二子焉，叔服曰谷也，食子誰也，收子谷也，豐下必有，後於魯國。杜預曰，豐下謂方面也。

The Zuo Zhuan records that during the Zhou dynasty, the internal historian Shu Fu was sent on a mission to Lu. Upon hearing that Shu Fu was skilled in face reading, Gong Sun Ao, a noble of Lu, brought his two sons to see him. Shu Fu said: "The child named Gu will be able to support you in old age, while the child named Nan will be able to bury you. Gu has a broad and full lower part of the face, so his descendants will surely have a flourishing branch in Lu." The Jin scholar Du Yu explained that "丰下" refers to a broad and full lower part of the face.

漢書曰，高祖立濞為吳王，已拜上相之曰，汝面上有反相，觀後五十年東南有亂，豈非汝耶？天下一家慎無反。經曰：眉上骨斗高者，名為九反骨，其人恆有包藏之志；又曰：黃色繞天中，從髮際通兩基，其兩眉下各發黃色，其中正復有黃色真下鼻者，三公相也；若下賤有此色者，防殺君父；由此觀之，以相察士，由來尚矣。故曰富貴在於骨，憂喜在於容色。

The Book of Han records that Emperor Gaozu of Han granted Liu Bi the title of King of Wu. After bestowing the title, he carefully examined Liu Bi and said: "You have the appearance of rebellion on your face. I foresee that in fifty years, there will be rebellion in the southeast. Could it be you?" The world is originally one family; you must never rebel. The classic on physiognomy says: if the bone above the eyebrows suddenly becomes prominent, it is called "nine rebellious bones," and such a person often harbors thoughts of rebellion. It also says: if yellow color surrounds the middle of the forehead, extending from the hairline to both temples, and yellow appears below each eyebrow, with yellow also extending from the central position down to the nose, this is the appearance of someone who will reach the rank of the Three Grand Ministers. However, if a person of low status exhibits this coloration, one should beware of him committing regicide. From this, we see that the practice of physiognomy in examining people has a long history. Therefore, one's wealth and honor are seen in his bone structure, while his current worries and joys are seen in his complexion.

經曰：青主憂，白主哭泣，黑主病，亦主驚恐，黃土喜慶，凡在此五色，以四時判之。春三月；青色主，赤色白色國，黃黑二色皆死；夏三月，赤色主，白色黃色皆相，青色死，黑色囚；秋三月，白色主，黑色相，赤色死，青黃二色皆囚；冬三月，黑色主，青色相，白色死，黃赤二色囚，若得其時色，主相者吉，不得其時色，主相者凶。

The Classic of Mutual Interaction says: Green color indicates sorrow, white color indicates weeping, black color indicates illness and fear, and yellow color indicates joy. These five colors should be judged according to the seasons for their strength and decline. In spring, green color is dominant (strong), red and white are secondary (moderate), while black and yellow are considered weak. In summer, red color is dominant, white and yellow are secondary, green is weak, and black is in decline. In autumn, white color is dominant, black is secondary, red is weak, and green and yellow are in decline. In winter, black color is dominant, green is secondary, white is weak, and red and yellow are in decline. If the color appearing on the face is the dominant color of the season, the person being observed is auspicious; if it is not the dominant color, the person is inauspicious.

成敗在於決斷，以此參之萬不失一；經曰：言貴賤者，存乎骨格；言修短者，存乎虛實；經曰：大人喘息者，命之所存也；喘息條條，狀長而緩者，長命人也；喘息急促，出入不等者，短命人也。又曰：骨肉堅硬壽而不樂，體肉要者樂而不壽。言靈性者，存乎容止，斯其中體矣；相人無視其面，面有五嶽四瀆；五嶽者，額為衡山，頤為恆山，鼻為嵩山，左顴為泰山，右顴為華山；四瀆者，鼻孔為濟，目為河，口為淮，耳為江；五嶽欲聳峻圓滿，四瀆欲深大，崖岸成就，五嶽成者富人也，不豐則貧；四瀆成者，貴人也，不成則賤矣。

The success or failure of things depends on timely decision-making, and using physiognomy as a reference ensures accuracy. The physiognomy texts say: to judge a person's status, look at their bone structure; to judge their lifespan, look at the reality of their blood and qi. The physiognomy texts also say: the breathing of an adult is the essence of life and death; smooth, orderly, long, and slow breathing indicates longevity, while rapid and uneven breathing indicates a short life. It also says: those with hard bones live long but are not happy, while those with soft muscles are happy but do not live long. To judge a person's spirit, look at their appearance and demeanor—this touches the root. Physiognomy cannot ignore the face: the face has the five mountains and four rivers. The five mountains are: the forehead as Mount Heng, the chin as Mount Heng, the nose as Mount Song, the left cheek as Mount Tai, and the right cheek as Mount Hua. The four rivers are: the nostrils as the Ji River, the eyes as the Yellow River, the mouth as the Huai River, and the ears as the Yangtze River. The five mountains should be high and full, and the four rivers should be deep and wide with distinct banks. Those whose five mountains form a pattern are wealthy, while those who are not full are poor. Those whose four rivers form a pattern are noble, while those who do not form a pattern are of low status.

五官者，口一、鼻二、耳三、目四、人中五；六府者，兩上為二府，兩府輔角為四府，兩顴衡上為六府；一官好貴十年，一府好富十年，五官六府皆好富貴無雙，左為文右為武也。

Here the term "five organs" refers to: mouth first, nose second, ears third, eyes fourth, and the philtrum fifth. The "six palaces" are: two palaces on the upper part of the forehead, adding the two side auxiliary angles to make four palaces, and then adding the two cheekbones to make six palaces. If one organ is well formed, it can bring ten years of prestige; if one palace is well formed, it can bring ten years of wealth; if all five organs and six palaces are well formed, then one will achieve both wealth and honor. The left side governs literature, and the right side governs martial affairs.

九州島島者。額從左達右，無縱理不敗絕，狀如覆肝者善；八極者，登鼻而望八方，成不相傾者為良也。

The so-called "nine states" refer to the forehead: the forehead runs from the left to the right, and if there are no vertical lines, it is not considered a bad face. The shape should resemble an inverted pig's liver. The so-called "eight extremes" refer to looking in all eight directions from the center of the nose: if all eight directions are well formed and do not tilt, it is a good face.

七門者，二奸門，兩闕門，兩命門一庭；二儀者，頭圓法天，足方象地；天欲得高，地欲得厚；若頭小足薄，貧賤人也；七門皆好，高貴人也；總而言之，額為天，頤為地，鼻為人，左目為日，右目為月，天欲張，地欲方，人慾深廣，日月欲光明；天好者貴，地好者富，人好者壽，日月好者茂。上停為天，生父母貴賤；中停為人，主崑玉妻子仁義；下停為地，主田宅奴婢，畜牧飲食也。

The so-called "seven gates" refer to the left and right of the two evil doors, the left and right of the two gate doors, the left and right of the two life doors, plus the heavenly hall, making a total of seven areas. The so-called "two principles" mean that the head is round to imitate heaven, and the feet are square to represent earth; heaven should be high, and earth should be thick. If the head is small and the feet are thin, it indicates a person of low status and poverty; if all seven gates are well formed, it indicates a noble person. In general: the forehead represents heaven, the lower jaw represents earth, the nose represents human, the left eye represents the sun, and the right eye represents the moon. Heaven should be open and expansive, earth should be square and upright, human (the nose) should be thick and broad, and the sun and moon (the two eyes) should be bright. A good heaven part indicates nobility, a good earth part indicates wealth, a good human part indicates longevity, and good sun and moon parts indicate numerous descendants. The upper part belongs to heaven, indicating the status of parents; the middle part belongs to human, indicating brothers, wife, and one's own virtue and righteousness; the lower part belongs to earth, indicating fields, houses, servants, livestock, and food.

若夫顴骨縱起，膚色潤澤者，九品之候也。又回，腰腹相稱，臀牌才厚，及高視廣步，此九品之人候也。夫色須厚重，腰須廣長；故經曰：面如黃瓜，富貴榮華，白如截指，黑色如漆；紫色如棋；腰廣而長，腹如垂囊。行如鵝龜，此皆富貴人也，凡稱夫公候將相以下者，不論班品也。

As for those with prominent cheekbones running vertically and moist, lustrous skin, these are signs of a person of the ninth rank. It is also said that a harmonious proportion between the waist and abdomen, thick hips and thighs, combined with lofty gaze and broad steps, are all signs of someone of the ninth rank. In summary, the complexion should be thick and rich, and the waist should be wide and long. Therefore, the classic on physiognomy states: a yellow complexion like a cucumber is a sign of wealth and honor; white should be as white as a cut finger, black as black as lacquer, and purple as purple as a chess piece; a wide and long waist, an abdomen like a hanging bag, and a gait like a goose or a tortoise, steady and heavy—these are all signs of a wealthy person. Any person who is considered to be of the rank of marquis, general, or minister and below does not require further distinction in ranks or grades.

輔骨小兒，鼻準微端者八品之侯也。又曰，胸背微豐，手足潤澤，及身端步平者，此皆八品之侯；夫鼻須洪直而長，胸脾須豐厚如龜形，手足色須赤白，此皆富貴人也；故經曰：手足如棉富貴終，手足厚好立使在旁也。

Those with slightly small auxiliary bones and slightly upright noses are signs of an official of the eighth rank. It is also said that those with slightly thick and broad chests and backs, smooth and moist hands and feet, upright bodies, and steady steps are all signs of an eighth-ranking official. In general, the nose should be large, straight, and long, the chest should be thick and broad like a tortoise's back, and the hands and feet should have a reddish-white color. These are characteristics of the wealthy. Therefore, the book of physiognomy says: those with soft hands and feet can attain wealth and live long; those with thick and well-shaped hands and feet will have people around them to serve them.

輔角成稜，倉庫皆平者，七品之侯也。又曰，胸厚頸粗臀勝傭均，及語調顧定，此皆七品之侯也。夫頸須粗短，手臂須纖長，語須如笙鳳，此皆貴相也。放經曰：牛碩四方，富貴隆昌，虎頭高峙，富貴無比，象鼻高廣，福祿長厚，犀頭律宰，富貴封爵，駝頭蒙洪，福祿所鍾，虎行將軍，雁行大富也。

When the auxiliary angles are well developed with sharp edges, and the Heavenly Granary and Earthly Storehouse are both full, it indicates the sign of a seventh rank official. It is also said that a thick chest, a thick neck, and a full, well-proportioned buttocks, combined with a steady tone of voice and calm, steady gaze, are all signs of a seventh rank official. In summary, the neck should be thick and short, the arms should be slender and long, and the voice should resemble that of a笙 or a phoenix's call—these are all signs of a noble destiny. Therefore, the classic on physiognomy states: a head like a bull's, square and level, signifies wealth and honor; a head like a tiger's, high and upright, signifies unparalleled wealth and honor; a nose like an elephant's, high and broad, signifies long-lasting blessings and good fortune; a head like a rhinoceros's, thick and solid, signifies concentrated blessings and good fortune; walking like a tiger indicates becoming a general, while walking like a goose indicates great wealth.

犀及司空龍角纖直者，三品之候也。又曰：胸背極厚，頭深且尖者，及志雄林柔者。此皆三品之侯也；司空從髮際直下，次天庭是也，龍角在眉頭上也。頭頂高深，龍犀成就者，二品之候也。又曰，額角奇起，支節合度，及貌架性安者，此二品之侯也；夫容貌慷慨，舉止汪洋，精爽清澄，神儀安定；言語審諦，不疾不徐，動息有恆，不輕不躁，喜怒不妄；發趨含合物，宜聲色不變，其情榮枯不易，其摻此謂神有餘者；主得貴位，四倉盡滿，骨肉角俱明者，一品之侯也。頭頸皆好，支節俱成，及容質姿美，顧視澄澈者，此皆一品之侯也。

The presence of the Fu Xi bone, the Si Kong bone, and the Long Jiao bone growing fine and straight is a sign of a third-ranking official. It is also said that a thick chest and back, a long and deep head shape with a slightly pointed top, and a strong will with a gentle appearance are also signs of a third-ranking official. The Si Kong bone is located directly below the hairline, adjacent to the heavenly palace; the Long Jiao is above the brow. A high and deep head with both the Long Jiao and Fu Xi bones clearly formed is a sign of a second-ranking official. It is also said that an unusually prominent forehead, limbs with proportionate joints, a clear and strong appearance with a calm disposition are signs of a second-ranking official. As for a dignified appearance, broad and generous manner, clear spirit, and calm expression; speaking cautiously and clearly, neither too fast nor too slow; movements and stillness in accordance with regularity, not light-hearted or impetuous, and not easily displaying anger or joy; treating people appropriately with unwavering expression; remaining steadfast in conduct regardless of good or bad fortune—this is called "Spirit in Excess," indicating a high position. The four storage places are all full, the bones, flesh, and head and horns are clearly distinct, which is a sign of a first-ranking official. A well-formed head and neck, well-proportioned limbs, along with a beautiful appearance and clear gaze when looking around, are all signs of a first-ranking official.

似龍者為文吏，似龍者其貴，龍行者三公也；似虎者為將軍，虎行者為將軍，馴馬骨高為將軍也。似狗者，有清官為方伯也，似猴者大富貴，似鼠者惟富而己，凡稱似者，謂之動靜，並似之若偏似一處，乃貧寒者也。

Those who resemble a dragon in appearance become literary officials, and those who resemble a dragon in general are wealthy and esteemed. Those who walk like a dragon may attain the position of a minister of state. Those who resemble a tiger become generals, and those who walk like a tiger also become generals. Those with the bone structure of a post horse (驿马) also become generals. Those who resemble a dog become officials of integrity who can govern a region. Those who resemble a monkey become very wealthy and prosperous. Those who resemble a rat become wealthy only. When it is said that someone resembles something, it refers to their overall demeanor and movements being like that thing. If only one part resembles it, it is actually a sign of poverty and hardship.

天中主貴宗滿者，為官祿也；天中最高近髮際，黃色上人正角至高廣，參駕遷刺吏牧守；黃色如日月，在天中左右等天子也，黃色出天中圓大光重者，暴見天子；經年及井竇有功受封誥，有黃氣如懸鐘鼓，三公之相也；又發黃氣如龍形亦受封也，四時官氣發天部，如鏡光者，暴貴相也。

The position of Tianzhong indicates a person of high status. If the bone structure in this area is full and round, it signifies official rank and salary. Tianzhong is located at the highest part of the forehead, near the hairline. If a yellow aura rises from here to the middle of the forehead and extends to the broad area above, it indicates being appointed by the imperial court, and promotion to positions such as governor, state governor, or prefect. If the yellow color is bright and clear, like the sun and moon, and spreads to the left and right of Tianzhong, it means the person will have an audience with the emperor. If the yellow aura emerges from Tianzhong, being round, bright, and thick, it signifies a sudden meeting with the emperor. After many years, if the area around the nose (well and stove) shows signs of achievement, the person will be granted official honors. If there is a yellow aura on the forehead shaped like hanging bells, it indicates the appearance of a high-ranking official such as a chancellor. If the yellow aura resembles a dragon, it also indicates being granted honors. If the official aura appears in the Tianting area throughout the four seasons, bright like a mirror's reflection, it signifies sudden rise to prominence and wealth.

天庭主上公大丞相之氣，天庭直下至天中有黑子市死。司空主天官亦三公之氣，司空直下至天中惡色．主上書大凶。中正主群僚之氣，平品人物之司也。中正直下次司空色好者，連官轉職，若司空中正發赤色而歷歷者，在中正為縣官在大庭為郡官州縣，蘭臺尚書，各視所部也。

The appearance of the Heavenly Emperor and the Grand Chancellor is reflected from the forehead straight down to the middle of the face; if there is a black mole in this area, it indicates death by execution in the marketplace. The position of the Minister of Works represents the heavenly officials and includes the qualities of the Three Excellencies; if an evil color appears from the Minister of Works straight down to the middle of the face, it indicates that speaking up in court will result in great misfortune. The position of the Middle Righteousness represents the officials and ministers, and is the place for evaluating the ranks of people. If the color from the Middle Righteousness down to the Minister of Works is good, it indicates the possibility of continued appointments and promotions; if the Minister of Works and the Middle Righteousness show distinct red spots, those with red color in the Middle Righteousness will hold county positions, while those with red color in the forehead will hold positions as prefects or magistrates of states and counties. Positions such as the LanTai and the ShangShu are to be judged according to their respective locations.

印堂主天下印綬，掌符印之官也一印堂在兩眉間，微下眉頭少許，次中正，發赤色加連刀，上至天庭下至鼻準為縣令，直闕庭發色者長吏也。如車輪與輔角相應者大貴，印堂一名闕庭也。山根平美，及有奇骨伏起者，為婚連帝之輩也一山根直下歡印堂。亦指有勢無勢也。

The area known as Yintang is the position of the heavenly seal, representing the official in charge of symbols and seals. Yintang is located between the two eyebrows, slightly lower than the eyebrow ridge, adjacent to the Zhongzheng. If this area shows a red color, shaped like a connected knife, extending from the Tianjing to the Buzheng, it indicates someone who will become a county magistrate. If the color appears only in the Queting area, it suggests someone who will be a longshi. If the color is round like a wheel and corresponds with the Fujiao, it indicates great wealth and honor. Yintang is also called Queting. If the Shanguan is flat, straight, and beautiful, or has a special bone rising from it, it indicates someone who can marry into the imperial family. If the Shanguan extends straight down connecting to Yintang, the key point is whether it has power or not.

高廣主方伯之坐一從大中橫列至髮際凡七名，高廣位在第三，高廣忽黃色如兩人捉鼓者，將軍相也。陽尺主州位之官一橫次高廣位在第四。陽風亦主少出方伯，有氣憂遠行也；武庫主兵甲典庫之吏，橫次陽尺們在第五。

Gao Guang is the official who governs a region. From the middle of the head to the hairline, there are seven positions, and Gao Guang is in the third position. A yellow color suddenly appears at Gao Guang, shaped like two people hugging a drum, indicating the appearance of a general. Yang Chi is the official who governs a state, positioned horizontally after Gao Guang, in the fourth place; Yang Chi also indicates an official who assumes office at a young age as a regional governor, and if there is a presence of qi here, one should be concerned about long journeys. Wu Ku is the official in charge of military arms and weapons storage, positioned horizontally after Yang Chi, in the fifth place.

輔角主遠州刺史之官一橫次武庫位在六。骨起色好，主黃門舍人之官也；邊地，主邊州之任色好，主黃門舍人之官也；邊地，主邊州之任一橫次輔角位第七，有黑子落難為奴也。日角主公侯之坐一從天庭橫列至髮際，凡八名，日角位在第一，平滿充直者宣官職。

The position of Fu Jiao is associated with the office of a distant state governor, placed horizontally after the Wu Ku, in the sixth position; if there is a prominent bone structure here with a good color, it indicates a position as a Yellow Gate Attendant, a kind of close attendant. The position of Bian Di is associated with duties in border regions, and a good color here also suggests a position as a Yellow Gate Attendant; Bian Di is placed horizontally after Fu Jiao, in the seventh position; if there is a black mole here, it indicates misfortune and becoming a servant. The position of Ri Jiao is associated with the rank of a marquis or duke. From the Tian Ting to the hairline, there are eight positions in total, with Ri Jiao being the first; if this area is flat, full, solid, and straight, it is suitable for announcing appointments and assuming official positions.

房心主京輦之一橫次日角在第二，房心左為文，右為武，骨起宜作人師。黃色見房心，上至大庭為丞令，直見房心而光澤者，召為國師也。馬主急疾之吏 —— 橫次位在第七，驛刀好色應印堂之。秋冬得官也。額頭主卿寺之位。

The position of Fangxin is responsible for the duties of the capital, located second after the day angle. The left side of Fangxin governs literature, while the right side governs military affairs; a prominent bone here is suitable for someone to become a teacher. If yellow color appears on Fangxin and extends up to the heavenly palace, the person will become a chancellor or county magistrate. If only yellow color appears on Fangxin with a luster, the person will be summoned as a state master. The position of Yimǎ is responsible for officials who transmit urgent messages, located seventh in the horizontal row; if the color at Yimǎ is good and corresponds with the print hall, the person will get an official position in autumn and winter. The position of the forehead is responsible for officials of the nine ministries and temples.

從印堂司空，橫列至髮際凡八名，額角橫次位在第一。色紅黃大吉昌也。上卿主帝卿之位-橫次額角上卿，躍躍封卿大樂。虎眉主大將軍--從中正橫列至髮際九名，虎眉橫次位在第二，發青白色者應行也。牛角主王之統師小將一橫次虎眉位在第三，亦主侯食祿，成角者更勝於肉也。

From the forehead area, the positions are arranged horizontally from the brow to the hairline, totaling eight sections, with the brow area being the first. If red or yellow colors appear here, it indicates great fortune and prosperity. The position of the Upper Minister, which represents a high-ranking official close to the king, is arranged horizontally after the brow; if the color here is lively, it signifies being honored with a title and great joy. The position of the Tiger Eyebrow represents a grand general. Arranged horizontally from the central area to the hairline, there are nine sections, with the Tiger Eyebrow being the second. If a pale white color appears here, it indicates an upcoming journey. The position of the Ox Horn represents a general who commands troops under the king, arranged horizontally after the Tiger Eyebrow, in the third position; it also signifies being granted a title and receivingofficial stipend (salary). A bone structure that forms a horn-like shape is better than one that is merely flesh.

元角主將軍之相一橫次位在第五，無角者不可求官，凡欲知得官在任久否，先視年上發色長短，發色長一分主一年，二分主二年，以此消息則可知也。有惡色間之者，主其年有事，白色遭喪，赤色彈奪，黑色病，清色獄厄；天中有氣橫於者，無官也；然官色已久忽有，死厄；色間之者，代人死也；若年上有好色如連山出雲雨，處處皆通則無慮，不速發；髮際有黃氣，為已得官，若黑氣未也；有黃氣如衣帶發額上，遷官益祿也。

The position of Yuanjiao indicates the appearance of a general, and it is placed fifth in the horizontal arrangement. Those who do not have this feature should not seek official positions. If one wants to know whether they will hold office for a long time or not, first examine the length of the color appearing on the upper part of the nose (the year position): a color extending one part indicates one year, two parts indicate two years, and so on, according to this principle. If there is a mixture of bad colors, it indicates that there will be troubles in that year: white color indicates mourning, red color indicates being impeached or losing position, black color indicates illness, and green color indicates imprisonment. If there is a horizontal color across the heaven position, it indicates no official position. If the official color has been present for a long time and suddenly a new color appears, it indicates a death danger; if this new color is mixed in, it means someone else is dying instead. If the good color on the year position rises like continuous mountains with clouds and rain, and is everywhere connected, there is no need to worry, but the effect will not come quickly. If yellow color appears at the hairline, it indicates already holding an official position; if black color appears, it indicates not yet holding one. If yellow color appears like a sash across the forehead, it indicates promotion and increased salary.

夫人有六賤，頭小身大為一賤一又曰額上陷缺，天中霪下亦為一賤。經曰：額促而窄，至老窮厄，蛇頭薄曲，糟糠不足，蛇頭平薄，財物零落，貉頭尖銳窮厄無計。目無光澤為二賤 —— 又曰，胸背俱薄亦為。二賤，經曰：陷胸薄尻及猴目，皆窮相也。

A person has six types of inferiority. A small head with a large body is the first type of inferiority; another says that a sunken and missing part on the forehead, or a low and sagging middle of the forehead, also counts as the first type of inferiority. The classic text on physiognomy says: a short and narrow forehead leads to poverty in old age; a head shaped like a snake, thin and curved, results in not even having enough to eat with one's wife and children; a snake-like head that is also flat and thin leads to the loss of wealth; a head shaped like a weasel, sharp and pointed, leads to extreme poverty. Lack of luster in the eyes is the second type of inferiority; another says that being thin both in the chest and back also counts as the second type of inferiority. The classic text on physiognomy says: a sunken chest, thin buttocks, and a pair of monkey eyes are all signs of poverty.

舉動不便為三賤 ——又曰，音聲雌散亦為三賤，經曰：語聲卿卿面部枯燥，面毛戌戌成無風而塵，皆貧賤相也。夫聲之惡者，塵濁飛散，細嘎聊亂聲。去則若盡，往則不還，淺亂澀細，沈濁展弊；舌短神強，謇吃無響，此惡相也。夫人不笑似笑，不瞋似瞋；不喜似喜，不畏徹畏；不醉似醉，常如宿醒，不愁似愁，常如憂戚；容貌缺乏，如經痢病；神色悽愴，常如有失；舉止張惶，常如趨急；言澀縮若，有隱藏體貌，低催如遭凌辱，此並神不足也；神不足者，多牢獄厄，有官隱藏而失，有貶逐而絀者也。

Actions that are not smooth and decisive are considered the third type of inferiority; similarly, a voice that is thin and scattered like a woman's is also considered the third type of inferiority. The classic on physiognomy says: a weak, noisy voice, dry face, and disordered facial hair, along with a dull appearance as if covered in dust without wind, are all signs of poverty and low status.所谓恶声, refers to a voice that is muddied, scattered, weak, hoarse, and confused; the voice goes out as if exhausted and cannot return; it is shallow, confused, rough, weak, low, and broken; the tongue is short and forced, with stammering and no echo—these are all bad signs. There is also a type of person: without smiling, they seem to be smiling; without anger, they seem to be angry; without joy, they seem to be joyful; without fear, they seem to be afraid; without drinking, they seem to be drunk, often appearing as if they have not fully recovered from a previous drunkenness; without worry, they seem to be worried, often appearing as if they have something on their mind; their appearance is pale and lacking vitality, as if they have just suffered from dysentery; their expression is sorrowful and gloomy, as if they have lost something; their movements are frantic, as if they have an urgent matter to attend to; their speech is rough and hesitant, as if they are hiding something; their posture is low and drooping, as if they have recently suffered a humiliation—these all belong to 'insufficient spirit'. People with insufficient spirit are often prone to imprisonment; even if they hold an official position, they may lose it due to concealment or be demoted and dismissed.

鼻不成就，準向前低為四賤 —— 又曰，眇眼斜視，亦為四賤。經曰：人中平滿，耳無輪廓，貧賤相也。腳長腰短為五賤 —— 又曰：唇傾鼻曲亦為五賤，經曰：蛇行雀趨，財物無儲；鼻柱低垂，至老獨炊；搖腰急步，必無所使；腰短者，則被人守職也。

The nose is not properly shaped, and if the nose tip points forward and hangs low, it is considered the fourth sign of low status. It is also said that if one eye is small and squinting, that is also the fourth sign of low status. The classic text on physiognomy states: if the philtrum is flat and lacks a groove, and the ears lack distinct contours, this is the appearance of poverty and low status. Long legs and a short waist are the fifth sign of low status; it is also said that if the lips are crooked and the nose bridge is bent, this is also the fifth sign of low status. The classic text on physiognomy further states: those who walk like snakes crawling or like sparrows jumping cannot keep wealth; those with a low nasal bridge will have to cook their own food even in old age; those who walk with a swaying waist and quick steps will certainly not be able to employ others; those with a short torso can only serve as assistants in others' positions.

文策不成，唇細橫長為六賤 ——又曰：多言少信為六賤，經曰：口簿人不提攜，僻則為人所毀；口如吹火，至老獨生；舌色白，下賤人也；苦短貧賤人也；凡欲知人是賤者。貴處少而賤處多，多者廣也，少者狹也。六賤備是僕隸之人 —— 此貴賤存乎骨格者也。

A person with poor literary talent and strategy, and a thin, horizontally long lip, is considered the sixth type of lowly person; also, someone who talks a lot but is not trustworthy is also considered the sixth type of lowly person. The classic text on physiognomy says: those with thin lips will not be supported by others, and those with a solitary and peculiar nature will be slandered by others; those who curl their lips as if blowing fire will be alone all their life; those whose tongue appears pale are considered lowly, and those with short tongues are also considered poor and lowly. To judge whether a person is lowly, look at whether their noble traits are few and their lowly traits are many—more means broad, less means narrow. If all six types of lowly traits are present, then the person is of the servant class. This is what is meant by the saying that nobility or lowliness depends on the bone structure.

夫木主春，生長之行也 —— 春主肝，肝立目，目主仁，生長榮敷者．施受惠予之意也。金主秋，收藏之節也 —— 秋主肺，肺主鼻，鼻生莪，收藏聚斂者，烯嗇鄙慳之人也。火主夏，豐盛之時也 —— 夏主心，心主舌，舌主禮，豐盛殷富者，富博宏通之義也。水生冬，萬物伏匿之日也 —— 冬主腎，腎主耳，耳主智，伏匿隱弊者，邪陷奸佞之懷地。土生季夏，萬物結實之目也。

Wood is in its season in spring, representing the energy of growth. Spring corresponds to the liver, which opens through the eyes, and the eyes are associated with benevolence. The flourishing and abundant appearance of spring embodies the meaning of giving and bestowing kindness. Metal is in its season in autumn, representing the energy of gathering and storing. Autumn corresponds to the lungs, which open through the nose, and the nose is where eyebrows grow. The gathering and storing appearance of autumn corresponds to the nature of being stingy and narrow-minded. Fire is in its season in summer, representing the energy of abundance. Summer corresponds to the heart, which opens through the tongue, and the tongue is associated with propriety. The abundant and prosperous appearance of summer embodies the meaning of richness, breadth, and openness. Water is in its season in winter, representing the time when all things are hidden and concealed. Winter corresponds to the kidneys, which open through the ears, and the ears are associated with wisdom. The hidden and concealed appearance of winter corresponds to a perverse and cunning heart. Earth is in its season in late summer, representing the time when all things bear fruit.

季夏主脾，脾主唇，唇主信，結實堅確者，貞信謹厚之禮也。故曰：凡人美眉目，好指爪者，庶幾好施人也。肝出為眼，又主筋；筋窮為爪，榮幹眉。藏於魂；經曰：凡人眉直而頭昂，意氣雄強，缺損及薄，無信人也；如弓者善人。眼有光彩而媚，好性識物理，明哲人也；

In the season of late summer, the spleen is in charge, and the spleen's orifice is the lips, which govern trust and righteousness. A solid and firm appearance corresponds to the etiquette of sincerity, integrity, and modesty. Therefore, those with beautiful eyebrows and well-grown nails are mostly people who enjoy giving generously. The liver's vital energy manifests in the eyes and governs the tendons; the tendons' tips are the nails, and their brilliance is reflected in the eyebrows. The liver stores the soul. The classic on physiognomy says: those with straight eyebrows and an upright neck have a strong and vigorous spirit; those with sparse and damaged eyebrows lack trustworthiness; those with arched eyebrows are kind-hearted. Eyes that shine with softness indicate a gentle and wise nature, and are characteristic of a person who is intelligent and understands principles.

眼光溢出臉外，不散不動，臉又不急不緩。而精不露者，智慧人也；臉寒流轉天光者，愚鈍人也；眼光不出臉者，藏情人也；加以臉澀盜視，必作偷也，精色雜而光彩脖淺者，心意不定，無信人也；精清光溢者，聰明人也；精沈光定者，大膽人也；

The light in the eyes flows out beyond the eye sockets, neither scattered nor wandering; the eyelids open and close neither hastily nor slowly, and the pupil does not protrude outward. This is the appearance of a wise person. If the eyelids are thin and cold, and the gaze is unstable, then the person is dull-witted. If the eyesight is gathered within the eye sockets and does not shine outward, the person is hiding something in their heart; if further accompanied by stiff eyelids and furtive glances, they are certainly a thief. If the pupil has a mottled color and the light is shallow and floating, the mind is unstable, and the person is untrustworthy. If the pupil is clear and the light shines brightly outward, the person is intelligent. If the pupil is steady and the gaze is calm, the person is courageous.

上目毗中深厚，氣色濃厚者，有威武亦大膽人也，氣飄渺，淺博人也；土地不潔者無威，怯懦人也；精紫黑而光彩端定者，剛烈人也，精彩白而端定者，好隱定之人也；精光多而不溢散，情激而視端審者，直性人也；精黃而光彩澄澈者，慕道衍人也，點精近土者，志意下劣人也；點精追下者，志意高尚人，點精近裡者，自收斂人也；點請近外者，傲慢憨人也；羊目直視，能教妻子；豬目應澄，刑禍相仍鷹視狼顧；常懷嫉妒螻蛄目。心難得。

If the area above the inner corner of the eye is thick and the color is strong, it indicates a person with a commanding presence and courage. If the appearance is vague and unclear, it suggests a person with shallow insight. Those whose eye sockets are not clean lack dignity and are timid in nature. If the pupil is dark purple and its light is steady and calm, the person is fierce and resolute. If the pupil is white and its light is steady and calm, the person prefers to live in seclusion and comfort. If the gaze is strong but not scattered or chaotic, and even when emotionally excited, the person looks steady and cautious, then the person is upright in character. If the pupil appears yellow with clear light, the person is devoted to spiritual cultivation. If the black dot in the pupil is low and towards the bottom, the person has low aspirations; if it is high and towards the top, the person has lofty aspirations; if it is towards the inner side, the person can restrain themselves; if it is towards the outer side, the person is arrogant and straightforward. If the eyes are like those of a sheep and look straight ahead, the person can manage their family well. If the eyes are like those of a pig and look dull and vacant, misfortune and punishment will follow continuously. If the eyes look like an eagle's gaze and a wolf's glance, the person is often envious. If the eyes are like those of a mole cricket, the person's thoughts are hard to grasp.