The Imperially Approved Four Treasuries Collection, Volume 7, Section 7: The Supreme Clarity Divine Mirror

至神無體，妙萬物以為體；至道無方，鼓萬物以為用。故渾淪未判，一氣湛然；太極才分，三才備位。是以陰陽無私，順萬物之理以生之；天地無為，輔萬物之性以成之。夫人生居天地之中，雖稟五行之英、為萬物之秀者，其形未兆，其體未分，即夙具其美惡，蘊其吉凶。故其生也，天地豈容巧於其間哉？莫非順其世、循其理、輔其自然而已。故夙積其善，則賦其形美而福祿也；素積其惡，則流其質凶而處夭賤。此其灼然可知，其確然不易也。

The highest deity originally had no form, yet could mysteriously use all things as its form; the highest Dao originally had no fixed position, yet could move and transform all things to accomplish its function. Therefore, when heaven and earth were still undivided, it was merely a single primordial qi, clear and still; when the Taiji first divided, heaven, earth, and humanity, the three elements, then each took their proper place. Thus yin and yang do not favor any particular thing, but follow the inherent principles of all things to nurture them; heaven and earth do not deliberately create, but assist each thing in fulfilling its own nature. Human beings exist between heaven and earth, though they receive the essence of the Five Phases and are the most refined among all things, yet even before their form appears or body takes shape, beauty and ugliness were already inherent from the beginning, and good fortune and misfortune were already concealed beforehand. Therefore, when a person is born, how could heaven and earth be playing any tricks or arranging anything? It is merely following the circumstances of the time and adhering to the constant principles, assisting the person's natural nature. Thus those who have accumulated goodness in advance are given a graceful form and enjoy blessings; those who have accumulated evil are given a harsh form and suffer misfortune and lowly status. This principle is clearly visible and indeed unchangeable.

是以古之賢聖，察其人則觀其形，觀其形則知其性，知其性則盡知其心，盡知其心則知其道。觀形則善惡分，識性則吉凶顯著。且伏羲日角，黃帝龍顏，舜目重瞳，文王四乳，斯皆古之瑞相，見之間降之聖人也。其諸賢愚修短，猶之指掌，□毫絲末，豈得逃乎？

Therefore, ancient sages and virtuous men would examine a person by first observing his appearance; by observing his appearance, they could discern his nature; by knowing his nature, they could fully understand his inner character; and by fully understanding his inner character, they could know the path he would take in his lifetime. Observing appearance, good and evil could be naturally distinguished; recognizing nature, fortune and misfortune would naturally become apparent. For example, Fuxi had a "sun-like forehead" (a central prominence on the forehead resembling the sun), the Yellow Emperor had a "dragon-like face" (a broad and dignified face resembling a dragon), Yu Shun had "double pupils" (two pupils in one eye), and King Wen of Zhou had four breasts on his chest. These were all auspicious signs from ancient times, and one could immediately recognize that such a person was a sage born once in a thousand years. As for the wisdom or foolishness, longevity or short life of ordinary people, they could be seen as clearly as looking at one's own palm. Even the minutest details could not escape detection. (The character in the square bracket is missing in the original text, referring to the most minute details.)

故相論形神之術，自此而興焉。其來極多，其論至冗。許負、袁天綱、陶隱居、李淳風之後，不可勝計，然皆窮幽探□，得之至妙。其或紊亂所說，或異或同，至使學者不能貫於一致。餘自穉歲潛心於此，考古驗今，無不徵效，遂特離林屋洞，下山三載，徧搜古今，考之極□者，集成一家之書，目之曰《太清神鑑》。以其至大至明，形無不鑑；至清至瑩，象無不分。然未足奪天地賦形之機，亦可盡人之性形耳。謹序。

Thus, the art of examining a person's appearance and spirit began to flourish. There are numerous books on this subject, and the discussions are extremely varied. After the Han dynasty's Xu Fu, the Tang dynasty's Yuan Tianzhang, the Southern dynasty's Tao Hongjing (known as "Tao Yinzhu"), and the Tang dynasty's Li Chunfeng, there were countless writings on physiognomy, each exploring the subtle and searching the profound, each having their own highly refined insights. However, the statements were often confused and inconsistent, making it difficult for those studying physiognomy to integrate them into a coherent system. Since childhood, I have devoted myself to this study, examining ancient records and verifying modern examples, and every single point has proven to be accurate. Therefore, I specially left the Linwu Cave (a Daoist cave in the West Mountain of Taihu Lake), and went down the mountain for three years, extensively collecting physiognomy texts from ancient and modern times, selecting the most essential parts that had been verified, and compiling them into a book of my own, titled "The Supreme Clarity Divine Mirror." The name reflects its "extreme vastness and clarity," capable of revealing all appearances; and "extreme purity and brightness," capable of distinguishing all phenomena. Although it is not sufficient to grasp the secret of the universe's shaping of forms, it is enough for understanding human nature and appearance. I hereby write this preface. (The two instances of "□" are missing characters in the original text; the first refers to exploring the profound, and the second refers to the most essential parts.)

道為貌兮天與形，黙授陰陽稟性情。陰陽之氣天地真（《人倫風鑑》云：陰陽之氣氛氳），化出塵寰幾様人。五嶽四瀆皆有神，金木水火土為分。君須識取造化理，相逢始可論人倫。貴人骨格定奇異，□之乃為神仙鄰。若非古恠即清秀，若非端正即停勻（《人倫風鑑》云：丰姿不嫩仍端異）。

The Dao transforms into human form, and Heaven gives humans physical bodies, then silently imparts the energies of yin and yang, enabling each person to possess their own nature. The energies of yin and yang are the most genuine elements in the universe, as stated in the "Human Ethics and Wind Mirror": "The energies of yin and yang mingle and interact." These energies generate all kinds of people in the world. The face has the "Five Mountains and Four Rivers"—the forehead represents the southern mountain, the chin the northern mountain, the nose the central mountain, the left and right cheekbones the eastern and western mountains, the ears the rivers, the eyes the rivers, the mouth the Huai River, and the nose the Ji River—each part is filled with spiritual energy. The human body is also divided according to the five elements: metal, wood, water, fire, and earth. One must first understand this principle of creation before being able to judge a person's character and status. The bone structure of a noble person is certainly unique and extraordinary, appearing almost like a deity. His appearance is either ancient and dignified or refined and elegant; it is either upright or proportionate, as stated in the "Human Ethics and Wind Mirror": "His appearance is not childish but dignified and peculiar." ("□" is a missing character in the original text, likely "examine" or similar.)

骨格灑落松上鶴，頭角挺特真麒麟。森森修竹鎻流水，峩峩恠石收閒雲。崑山片玉已琢出，南海明珠光照室。夭桃繁杏媚春華，可憐容易摧風日。坐中初□似昻藏，熟視稍覺無晶光。語言泛泛失倫序，舉動碌碌多倉忙。若人賦得此形相，薄祿為官不久長。

The appearance of a nobleman is graceful and peculiar, like a crane perched on pine branches; his forehead is prominent and extraordinary, resembling a mythical creature, the qilin. It is also like tall bamboo locking a pool of flowing water, or towering strange rocks holding a piece of idle cloud—these are all signs of a clear and vital qi. Like a beautiful jade from Kunlun Mountain that has already been carved into a finished object, or a pearl from the southern sea shining brightly to fill a room, this is the appearance of a nobleman. As for those who look like flourishing peach and apricot trees, which only compete for spring beauty, although they may be attractive, they are not enduring, easily withering under wind and sun, thus being a shallow appearance. There is a type of person who, at first sight, seems dignified and lofty, but upon closer observation, one finds there is no bright light in their eyes; when they speak, their words are vague and disorganized, and their actions are scattered and always in a rush. If a person has such an appearance, even if they become officials, they will only hold low positions and not for long. (The character in the brackets is missing in the original text, and the meaning is 'first sight'.)

坐中初見似塵俗，熟視稍覺多清涼。議論琅琅悉可聽，容止悠悠而細長。若人賦得此形相，高名美譽攬金章。更□面部何氣色，數中惟有火多殃。青多憂饒黑多病，白多破財黃乃昌。湛然沉靜無瑕翳，青雲萬里□翱翔。富貴貧賤生處，清、古、秀、恠、端、異、嫩定，但把形神來取正。

There is another type of person, who at first glance seems quite ordinary and vulgar, but upon closer observation appears increasingly clear and refined. When they speak, their words are lucid and well-organized, with each sentence worth listening to. Their demeanor is calm and composed, yet detailed and enduring. If a person is born with such appearance, they are destined to achieve great fame and honor, and attain high official positions with golden seals and purple sashes. Now looking at the 'color' of the face (the color that appears beneath the skin, reflecting the condition of the internal organs and the flow of qi and blood): among the five colors, red (associated with fire) brings the most calamity, blue indicates sorrow, black suggests illness, white signifies loss of wealth, and yellow is a sign of prosperity. If the color is bright and calm, without any blemishes or obstructions, then one's future is like soaring freely among thousands of miles of clear clouds. Where does a person's wealth, nobility, poverty, or low status come from? It is determined by seven types of physical characteristics: 'clear, ancient, refined, strange, upright, unusual, and youthful'. In summary, one must combine both appearance and spirit to determine the correct destiny. (The '□' marks are all missing characters in the original text.)

一部吉兮吉必生，一部□兮凶必應。部位吉凶各有主，存神定意詳觀聽。妙理不過於五行，當究五行之正性。木瘦金方乃常談，水圓土厚何須競。不露不麄不枯槁，三停大體求相稱。火形有祿終須破，奔走貧寒多阻挫（《人倫風鑑》云：惟有火形尖更露，縱饒得祿終多破）。雖因神秀暫榮華，四十之上亦難過。

If any part of the face is auspicious, the good fortune associated with that part will certainly occur; if any part is inauspicious, the misfortune associated with that part will certainly come to pass. Each part of the face governs different good or bad fortune. When practicing physiognomy, one must concentrate and observe carefully, as well as listen attentively. The profound principle of physiognomy lies in the Five Phases. One should first understand the inherent nature of each of the Five Phases. A person with a wooden constitution is tall and slender, and a person with a metal constitution has a square facial bone structure; these are common sayings. A person with a water constitution has a round body shape, and a person with a soil constitution has a heavy and solid body; there is no need to argue about these. In general, the bones and flesh should not be exposed, the body should not be coarse or clumsy, and the skin and flesh should not be dry and withered. The upper part (from the hairline to the eyebrows), the middle part (from the eyebrows to the tip of the nose), and the lower part (from the tip of the nose to the chin) should be roughly proportional. A person with a fire constitution may gain official rank, but eventually will suffer failure, often experiencing poverty and obstacles. The Classic of Human Relationships and Mirror of Auspicious Signs says: "Only those with a fire constitution who are sharp and exposed may temporarily achieve success, but they will have difficulties after the age of forty."

其餘相法固非一，天收地斂終無失。氣和神定最有常，骨聳額寛根本實。腰背端如萬斛舟，瞻視盼顧如星斗。肉隱骨中骨隱體，色隱神中神隱眸。若人賦得此形相，定知不是尋常流。氣宇汪洋有容物，智量深逺多權謀。動作令人不可料，時通亦自為公侯。易喜易怒屬淺薄，易驕易滿屬輕浮。淺薄輕浮神不定，一生自是常常憂。

The other methods of physiognomy are certainly not limited to one, but as long as the upper part (heaven, referring to the forehead) is well defined and the lower part (earth, referring to the lower jaw area) is gathered and contained, one will not make a mistake. A calm and peaceful breath and a steady expression are the most constant signs of a noble character; prominent bones and a broad forehead indicate a solid foundation. The waist and back should be straight, like a large ship capable of carrying ten thousand measures of grain. When the eyes look around, they should be bright, like the stars in the sky. The flesh should be hidden within the bones without being bulky, and the bones should be contained within the body without being thin and bony; the color and vitality should be hidden within the spirit without being revealed, and the spirit should be contained within the eyes without being exposed. If a person has such a physical appearance, he is certainly not an ordinary person. His demeanor is vast and grand, capable of tolerating others and matters; his wisdom is profound, and he is skilled in adapting to circumstances. His actions are unpredictable, and when his fortune turns, he can certainly achieve the rank of a marquis or duke. On the contrary, those who are easily pleased or easily angry are shallow; those who are easily proud or self-satisfied are frivolous. Shallow and frivolous people have unstable spirits, and they will naturally be often worried all their lives.

欲知富貴何所致，馬面（《人倫風鑑》作「馬耳」）牛頭聳鼻樑。有聲有韻骨格清，有頥有面含神光（《人倫風鑑》云：起坐昂昂多神氣）。欲知貧者何所分，面帶塵埃眼目昏。出語三言不辨兩，凹胷削背仍高臀。赤脈縱橫貫雙眼，殺人偷盜身無存。

To determine if someone is destined for wealth and honor, look for a long, horse-like face (referred to as "Ma'er" in "Renlun Fengjian"), a square forehead like a bull, and a high, prominent nose. Their speech should be clear and melodic, with a distinct and unusual bone structure. Their lower jaw should be full and rounded, their face broad and full, and their face should radiate a divine light (as described in "Renlun Fengjian," they appear dignified and full of spirit whether sitting or standing). To identify a person of humble or poor fortune, look for a face covered in a layer of dust, dull and lifeless eyes; when they speak, they often fail to express themselves clearly, with two out of three sentences unclear. Their chest is sunken, their back is thin, and their buttocks are overly prominent. If the eyes have red veins running across the eyeballs, this indicates a person who commits robbery and theft, and will ultimately lose their life.

人生具體皆相同，貴賤相近有西東。沖和而上主清輕，認其清者宜高崇。滯伏而下主重濁，認其濁者皆凡庸。清濁一分知貴賤，貴賤不離清濁中。大道無形故無相，此理元來本至公。人能移惡歸諸善，自然可以消災凶。人能安分委天命，自然可以濟窮通。予作此詩真有理，寄言賢者莫匆匆。

When people are born, their four limbs and five senses are all the same, yet the difference between high status and low status is as far apart as east and west. Those whose vital energy rises and flows smoothly are light and clear, and they are considered 'clear', and they will certainly achieve high status in the future. Those whose vital energy is blocked and sinks downward are heavy and turbid, and they are considered 'turbid', and they are mostly ordinary people. Once clear and turbid are distinguished, high status and low status are known. High status and low status can never escape the two categories of clear and turbid. As for the great Dao, it has no form, so there is no form to observe. This principle is originally the most fair—it does not favor anyone. If people can eliminate evil deeds and return to the righteous path, they can naturally eliminate calamities. If people can abide by their proper roles and leave success and failure to fate, they can naturally be at ease in both hardship and success. I wrote this poem with real meaning, so I earnestly advise the wise readers not to rush through it.

受氣成形，三才俱備。清則富貴，濁則災否。但□貴人，神清氣爽，眉目秀媚，骨要堅隆。骨肉相繼，骨謂之君，肉謂之臣。骨過於肉，君過於臣，此乃貴人，長壽無迍。龍骨吞虎，生必豪富；虎骨吞龍，一世貧窮。下短上長，富貴吉昌；上短下長，遍走他鄉。面黑身白，位至相國；身黑面白，賣盡田宅。面麄身細，一生富貴；面細身麄，貧困而孤。

A person receives the qi from his parents to form his body, and the qualities of heaven, earth, and humanity are all present in him. Those with clear qi will be wealthy and prosperous, while those with turbid qi will suffer many misfortunes. When judging a nobleman, one should look at his spirit being clear and bright, his eyebrows and eyes refined and beautiful, and his bones strong and prominent. Bones and flesh should be in harmony: bones are like the ruler, flesh like the minister; if the bones outweigh the flesh, it means the ruler is stronger than the minister, which is the appearance of a nobleman, who will live a long life without hardships. The part of the arm from the shoulder to the elbow is called "dragon bone," and from the elbow to the wrist is called "tiger bone." If the dragon bone is longer and covers the tiger bone, it is called "dragon bone swallowing tiger," and such a person will certainly be wealthy. Conversely, if the tiger bone is longer and covers the dragon bone, it is called "tiger bone swallowing dragon," and the person will be poor all his life. Those who are short in the lower body and tall in the upper body will be prosperous and fortunate; those who are short in the upper body and long in the lower body will have to wander elsewhere all their lives. Those with dark faces but white bodies will attain high official positions; those with dark bodies but white faces will have to sell all their land and property. Those with broad faces but thin bodies will be wealthy all their lives; those with narrow faces but thick bodies will be poor and lonely.

額聳而隆，不受貧窮；額方面廣，有田有莊。額骨而髙，必為僧道。額上有紋，早年艱辛；若是女子，夫位難停。額窄眉深，賣盡資金。額有伏犀，不富則貴。眉秀而清，四海聞名。眉如初月，衣食不缺。眉骨而髙，長受波濤。眉有旋紋，父母不停。八字眉分，一生孤貧。眉頭相連，壽短不延。眉生纎毛，上壽堅牢。眉硬如錐，晚歲飢棲。

A broad and prominent forehead indicates wealth and prosperity; a square forehead and wide face suggest possession of land and estate. A high and sharp forehead suggests a tendency to become a monk or Taoist. Early appearance of horizontal wrinkles on the forehead indicates hardship in youth; for women, it suggests an unstable marriage. A narrow forehead with deep eyebrows indicates the loss of family wealth. The presence of a "Fu Xi Gu" (a prominent bone rising from the brow to the hairline) indicates not necessarily wealth but high status. Beautiful and clear eyebrows suggest fame throughout the land. Eyebrows curved like a crescent moon indicate a life free from want. Prominent eyebrow bones suggest a life filled with turmoil. A spiral pattern in the eyebrows indicates difficulty in maintaining both parents. If the eyebrows form an "eight" shape at the inner corners, one will live a lonely and poor life. If the eyebrows are joined at the inner corners, it indicates a short lifespan. The presence of several fine, long hairs (shou hao) in the eyebrows suggests a long and stable life. Hard and straight eyebrows indicate hardship and destitution in old age.

兩眼藏神，富貴髙名。魚尾插額，位至相國。睛色有黃，為人不良；若是紅紫，刀劍中亡。斜視如流，為性奸偷。三角有光，賊性難防。四白羊睛，殺子不停。反視鬬睛，為性不平。睛露臉髙，促壽不超。鼻頭圓紅，不受貧窮；若要清貴，年壽通隆。鼻樑曲陸，一生孤獨。鼻如鷹嘴，啄人腦髓。鼻樑□橫，賣盡田園。鼻有縱紋，克子不停。鼻頭青紫，晚年窮死。

The eyes with a bright inner light that is hidden and not revealed indicate wealth and high reputation. If the patterns at the outer corners of the eyes (the 'fish tail' area) are inserted into the side of the forehead, the person may attain a high official position such as that of a chancellor. If the eye color is yellow, the person is unkind. If the eyes show a red or purple hue, the person is likely to die by sword or weapon. If the eyes look sideways and move with a cunning gaze, the person is deceitful and prone to theft. If the eyes form a triangle shape with a bright light shining outward, the person has a thief's heart and is hard to guard against. If the whites of the eyes are excessive and visible in all directions, forming the 'four white sheep eyes' pattern, the person will continuously cause the death of their children. If the eyes are rolled up and glaring fiercely, the person has an unbalanced and aggressive nature. If the eyes are protruding and the cheekbones are high, the person's lifespan is short. A round and red nose indicates that the person will not be poor. To achieve greater nobility and prestige, the nose should also be full and smooth from the year position to the longevity position. If the nose bridge is crooked and uneven, the person will live a lonely life. If the nose is hooked like an eagle's beak, the person is cruel and capable of devouring human brains. If there is a horizontal line across the nose bridge, the person will have to sell off all their land. If there is a straight line on the nose, the person will repeatedly harm their children. If the nose shows a purple or blue color, the person will be poor in old age and die in poverty.

口紫而方廣，買田莊。口上有紋，失約無成。口薄而輕，親業如傾。露齒結喉，走遍他州。耳有垂珠，富貴雙居。輪廓皆成，一世豐榮。鼻樑耳返，賣盡田產。耳如箭翅，貧窮破祖。耳聳而朝，富貴年髙。髮踈而細，位過兩制。髮麄如麻，貧窮可嗟。女人髮拳，剋夫連綿。婦人髮黃，遍走他鄉。手如噀血，衣食不缺。手軟如綿，衣食自然。手紋如絲，必為賢士。手紋橫生，不聚資金。紋如鐵斧，法死眾覩。手上露筋，一世艱辛。

A person with purple lips and a broad, square mouth can acquire land and estates. If there are chaotic lines on the area above the lips (the area around the philtrum), they will always break their promises and fail to fulfill agreements with others. If the lips are thin and the mouth is small, the family's ancestral property will be lost. If the teeth are prominent and the throat is pronounced, they will live a life of wandering and hardship. If the ears have hanging lobes (thick and hanging down), they will attain both wealth and honor. If both the outer and inner parts of the ears are well formed, they will enjoy a life of prosperity and distinction. If the nose bridge is sunken and the earlobe is turned outward, the land and property will be sold off. If the ears are thin and stretched out like arrow feathers, they will be poor and their family's ancestral property will be ruined. If the ears are high and forward-facing, they will be wealthy and long-lived. If the hair is sparse and soft, they may attain an official position higher than the 'Two Systems' (a term referring to important government posts in the Song dynasty). If the hair is coarse and hard like hemp, they will be poor and unfortunate. If a woman has curly hair, she may continuously cause the death of her husbands. If a woman's hair turns yellow, she will live a life of wandering. If the palms are red as if blood has been spilled, they will not lack food and clothing. If the palms are soft like cotton, they will naturally have abundant food and clothing. If the palm lines are fine and dense like silk, they are certainly a virtuous and capable person. If the palm lines are scattered and disorderly, they will not be able to retain wealth. If the palm lines resemble an iron axe, they will die by legal punishment, witnessed by all. If the veins on the hands are exposed, they will live a life of hardship.

聲如破鑼，田產消磨。聲鴨聲喑，家計如傾。聲如大鐃，一世波濤。舌上有紋，牛馬成群。舌如紅蓮，廣有田園。舌短唇長，晚歲荒忙。足下有紋，大旺子孫。足有紋，一世清名。足下黑子，富貴賢士。曲背駝腰，子孫不超。鴨步鵝行，富貴家榮。行若蛇行，親業如傾。蛇胷鵲筋，貧窮賤人。頭大有肩，富貴長年；頭大無肩，晚歲孤寒。身大頭小，壽數極夭。三停不直，不為貴格。

A voice like a broken gong indicates the loss of property. A voice like a duck's call, hoarse and weak, indicates the collapse of family fortune. A voice that resounds like a large gong indicates a life full of ups and downs. A tongue with clear markings indicates a large herd of cattle and horses, signifying wealth. A tongue red and moist like a lotus indicates abundant farmland. A short tongue with a long lip indicates turmoil and busyness in old age. A pattern on the soles of the feet indicates a prosperous lineage. Special patterns on the feet indicate a life of good reputation. A black mole on the soles of the feet indicates a noble and wise person. A bent back and hunched shoulders indicate an unremarkable lineage. Walking with a steady, slow gait like a duck or goose indicates wealth and family prosperity. Walking in a snake-like, winding manner indicates the loss of ancestral fortune. A narrow chest like a snake and exposed veins like a magpie's claw indicate poverty and low status. A large head with broad shoulders indicates wealth and longevity. A large head without broad shoulders indicates a lonely and impoverished old age. A tall body with a small head indicates a short lifespan. If the upper, middle, and lower parts of the body are uneven or crooked, it is not considered a noble birth.

南人北形，富貴髙名；北人南形，產業如傾。男人聲雌，破卻家資；女人聲雄，夫主不停。眼下乾枯，定殺五夫。齒露聲雄，殺夫貧窮；更若有鬚，不可同居。形容如鬼，殺夫不已。面如哭形，家業不成。面上生靨，夫位髙判。形寒額尖，夫位須死。若是男子，亦復如此。人中黑子，主養他子。口上生者，吐血而死。淚堂生痣，子孫難繼。黑子口傍，是非難防。蘭堂生者，富貴壽長。

Southern people, however, have the solid and heavy physique of Northern people, becoming wealthy and famous; Northern people, on the other hand, have the light and delicate physique of Southern people, leading to the decline of their fortunes. A man whose voice is like that of a woman, thin and high-pitched, will lose his wealth; a woman whose voice is like that of a man, deep and strong, will have a short-lived husband. If the area around the eyes and tear hall is dry and lacks flesh, it indicates that she will cause the death of several husbands. A person with prominent teeth and a loud voice will cause the death of her husband and be poor; if there are also facial hairs on the lips, it is even worse to live with her. A person whose appearance is withered and ghost-like will cause the death of multiple husbands. A person who often looks sorrowful will not be able to establish a successful family. A person with dimples on the face (called 'yan') will have a husband of high status. A person with a thin and frail appearance and a sharp forehead will have a husband who dies young. All these signs, if they appear on a man, apply similarly to a woman. A black mole on the philtrum indicates that one will raise another's child. A mole above the lips indicates death from bleeding. A mole on the tear hall indicates that descendants will be difficult to continue. A mole near the mouth indicates constant troubles and difficulties. A mole on the 'Lantang' (the area beside the nostrils and within the法令 lines) indicates wealth and a long life.

眼下並紋，子息難成。縱理入口，餓死不久。法令入頥，一生富貴。紋入承漿，壽限髙強。令紋傍口，財帛難守。鼻凖有紋，溺水而死。骨怯神怯，三犯須傾。形重骨剛，壽命延長。三停隆直，富貴無敵。行步身斜，破親亡家。腦有玉枕，九十為定。鼻樑不正，四十絶命。鼻曲唇掀，壽夭不延。肥人結喉，壽短不留。帶殺雙兼，惡死居前。有胷有背，富貴無窮；有背無胷，晚歲孤窮。聲音如嘲，貧賤不貴。身小聲雄，位至三公；身大聲小，早歲折夭。此法秘之，如金如寳。

If there are several fine lines appearing side by side, it indicates difficulty in having children. Straight lines (「纵理纹」) running from both sides of the mouth into the mouth itself suggest death by starvation soon. If the 「法令」 lines (the two lines extending downward from the sides of the nostrils) are long, deep, and straight down to the chin, one will live a life of wealth and prosperity. If the lines extend to the 「承浆」 (the depression below the lower lip), one will live a long life. However, if the 「法令」 lines are gathered near the mouth (such as 「螣蛇入口」), one will not be able to keep wealth. If there is a line on the nose tip, one will die by drowning. If the bone structure is weak and the spirit is also weak, and if these are combined with other ominous signs, then misfortune will occur. If the body is heavy and the bones are strong, longevity will be extended. If the upper, middle, and lower parts of the face are all full and straight, one will be richer than anyone else. If one walks with a slanted body, it will damage the Six Relations and lead to the ruin of the family business. If there is a 「玉枕骨」 (the prominent bone at the back of the head), one can expect to live to ninety. If the nose bridge is not straight, one will die at forty. If the nose is bent and the lips are turned up, one will die young. If a person is fat but has a prominent Adam's apple, their life will be short. If a person has more than two ominous signs on their body, they are likely to die suddenly. If the chest is thick and the back is also thick, one will have endless wealth; but if only the back is thick and the chest is not, one will be poor and lonely in old age. If the voice is like mocking and grating, one will be poor and not respected. If a person is short but has a loud voice, they may reach the rank of the Three Excellencies; if a person is tall but has a weak voice, they will die young. This method of physiognomy should be kept secret, valued as precious as gold.

相人形貎有多般，須辨三停端不端。五嶽四瀆要相應，或長或短不須論。額要闊兮鼻要直，口分四字多衣食。頭圓似月照天庭，眉目彎彎多學識。眉頭昻而性必剛，縱理重重入天倉。下視之人多毒害，羊睛四白定孤孀。鼻頭屈曲多孤獨，項短結喉神不足。男面似女女似男，心慳藏事多淫慾。

There are many types of physical appearances to consider when judging a person's character. First, one must determine whether the upper, middle, and lower parts of the face, known as the three stops, are properly proportioned and balanced. The five mountains on the face—forehead, chin, nose, and both cheekbones—should correspond and match with the four rivers—ears, eyes, mouth, and the rivers and lakes symbolizing the nose. The length or shortness of the body is not so important. The forehead should be broad, and the nose should be straight. A mouth shaped like the character "four" indicates wealth and abundance in food and clothing. A head round like the moon, with light shining on the forehead, and eyebrows that are curved and expressive, indicate a person with great knowledge. If the eyebrows are upright and upward-pointing, the person is likely to be fierce and strong-willed. If there are deep vertical lines on the forehead that reach the heavenly granary, which is the area near the temples close to the hairline, it also indicates a strong and hardworking nature. Those who habitually look down at others usually have harmful intentions. If the eyes are small and the whites of the eyes are visible around the pupil, known as "sheep eyes with four whites," a woman is likely to be a widow and lonely. A bent nose often indicates loneliness. A short neck with a prominent Adam's apple suggests a lack of spirit. A man with a woman's appearance or a woman with a man's appearance usually indicates a stingy, secretive, and lustful nature.

眼眇雖小有精神，更觀黑白須分明。逺視有威近秀媚，披緇學道好音聲。眼睛黑少白多惡，眉長眼細足人情。眼睛若露唇皮反，男憂惡死女憂產。若是頭圓須出家，耳無輪廓多破散。耳若聳長有輪廓，衣食自然終不薄。頭大身小性慳貪，身大頭小多消索。坐要端兮立要直，不直不端無見識。先笑後語定非良，不言不語人難測。

Although the eyes are small, they are not bad if the spirit is full and vigorous, and it is also important that the black and white parts of the eyes are clearly distinct. From a distance, they appear dignified and imposing, but up close they are gentle and approachable. Such a person, even if they wear a black robe and take up religious studies, will have a good voice. If the black pupil is small and the white part of the eye is large, the person is likely to be cruel-hearted. If the eyebrows are long and the eyes are long and narrow, the person is most capable of understanding human feelings. If the eyes are prominent and the lips are turned out, men will worry about sudden death and women will worry about difficult childbirth. If the head is round (with a flat top and no angles), it is likely that the person will become a monk or nun. If the ears lack clear contours, the family fortune is likely to be broken down. If the ears are high, long, and have clear contours, then food and clothing will be sufficient throughout life. If the head is large and the body is small, the person is likely to be stingy and greedy. If the body is large and the head is small, the family will likely suffer from losses. When sitting, one should be upright; when standing, one should be straight. Those who are neither upright nor straight in sitting or standing lack wisdom. If someone smiles first and then speaks, they are not a good person. If someone says nothing and remains silent, their thoughts are hard to guess.

面上□來眉不同，一上一下形如蟲。如此之人若與交，眷屬之人亦不中。仔細□之須尋古，但□金木水火土，相刑相剋定取形，若也相生須得地。人中斜曲主橫死，上唇牽露多辛苦。左眼小而右眼髙，父母必定□年拋。右眼小而左眼反，家財宮中多破散。更須□眼與單重，再拜父母添宗族。南人似北多富貴，北人似南只有名。

If someone has eyebrows that are not symmetrical, one high and one low, and curved like worms, then those who associate with him, even his own relatives, are unreliable. To examine such a face shape carefully, one must refer to ancient methods: simply observe the five elements—metal, wood, water, fire, and earth—to determine the shape. If the shapes are in mutual conflict or control, then it is considered a shape of ruin and failure. If they are in mutual generation, then they can each find their proper place and be harmonious. If the philtrum is crooked or twisted, it indicates a sudden and violent death. If the upper lip pulls upward and the gums are exposed, the person will have a hard life. If the left eye is small and the right eye is high, then his parents will have died young (the original text is missing one character here). If the right eye is small and the left eye is turned upward, then the family's wealth and property (around the eyes and the area of fields and homes) will be broken up. Also, observe whether the eyelids are single or double (single or double eyelids): if the eyelids are double, it often indicates the person will have to adopt or take in a family, thus increasing the family's lineage. If a person from the south has the thick and solid features of a person from the north, he is likely to be wealthy and prosperous. If a person from the north has the refined and delicate features of a person from the south, he will only have a reputation without real wealth. (Several instances of 「□」 indicate missing characters in the original text.)

有背自然能負荷，學堂學館廣中親。何鬚眉目定其貴，先□骨兮又□肉。骨肉兩般事更別，清亦貴兮濁亦貴。真濁真清方始貴，若還認得濁中清，早當食祿歸官位。清怕浮而濁怕實，更怕眉尾麄是一。又云面圓人亦好，更審聲音語須小。如此之人若與交，面前背後心難料。大凡相法識根源，金木水火土相連。相剋相刑多破敗，忽若相生富有年。

A person with a thick back can naturally bear great responsibilities; those with broad "school" areas (the area in front of the ears and above the eyebrows) and "study hall" areas (the area below the eyes and above the nose, both indicating intelligence and literary talent) are close to people and are respected. In fact, why look only at the eyes and eyebrows to determine wealth and status? First, look at the bones, then at the flesh. Bones and flesh are separate things; they should be examined separately for accuracy: clear bones have their own way of being noble, and turbid bones also have their own way of being noble—true turbidity and true clarity can both lead to nobility. If one can recognize "clearness within turbidity" (turbid form but clear spirit), that is even more a sign of early officialdom and prosperity. Clarity is afraid of being superficial and rootless, turbidity is afraid of being dull and lacking spirit, and also afraid of thick, scattered eyebrows that do not converge, all of which are bad signs. There is another saying: round faces are naturally good, but one must also examine their voice—those with excessively weak voices are not desirable. If one associates with such people, they may act one way in front and another behind, making their intentions hard to predict. In general, physiognomy should first recognize the root, which is the mutual connection of the five elements—metal, wood, water, fire, and earth. If forms mutually control or harm each other, they often lead to failure; if they mutually generate, they can lead to wealth and a long life.

人之所稟在精神，以火為神，水為精。火本藏心，心為志。精備而後神方生，神生而後形方備，形備而後色方明。是知色隨形所生，氣乃逐聲，各有形。有形不如有骨，有骨不如有神，有神爭如有氣。神之得氣，旺於春。大都神氣賦於人，神氣若油人若燈。神安自然精可實，油清然後燈方明。夜宿此心如寂寂，日居於眼覺惺惺。

The fundamental essence that humans receive is "jing" (essence) and "shen" (spirit): fire represents shen, and water represents jing. Fire is originally hidden in the heart, which is the seat of will. Only when jing is complete can shen arise; when shen arises, the form is complete; when the form is complete, the color and energy become evident. Thus, color arises with form, and energy is revealed through sound, each having its own expression. When judging a person's appearance, having a good form is not as good as having a good bone structure, having a good bone structure is not as good as having a good spirit, and having a good spirit is not as good as having abundant energy. When shen is nourished by energy, it becomes vigorous, like grass and trees in spring. In general, spirit and energy reside in a person. Spirit is like oil, and the person is like the lamp: when spirit is settled, essence naturally becomes full, just as when oil is clear, the lamp shines brightly. When one sleeps at night, the heart is quiet and settled; during the day, spirit resides in the eyes, appearing bright and alert — this is the appearance of sufficient spirit.

有時又有清中濁，有時又有濁中清。更兼風韻細數藏，坐久凝然力轉強。如此之人堪立事，輕浮淺薄便尋常。其次更□形與骨，骨細皮膚軟而滑。要觀生就與未就，旋有旋生終可乆。或然未好已先盈，花未開而實已生。老人不欲似後生，老者應須要老成。男子不欲帶女相，女人不欲似男形。陰反為陽夫早死，老懷嫩色壽星傾。

A person's clarity and turbidity are not entirely separate: sometimes clarity contains turbidity, and sometimes turbidity includes clarity. Moreover, if one's demeanor and grace are contained and subtle, and as one sits longer, their spirit becomes more settled and their strength more evident, such a person is capable of bearing great responsibilities. Conversely, those who are light-hearted and shallow are merely ordinary people. Next, one should also examine the form and bone structure: bones should be fine, and the skin should be soft and smooth. One should also look at whether the form and bones are already mature or not yet fully developed—those that develop gradually and have potential for later growth will ultimately endure; if they are already full and abundant before they are fully formed, like flowers that have not yet bloomed but fruits have already appeared, this is a sign of deficiency. The elderly should not look like young people; the elderly should have the appearance of maturity. Men should not have a feminine appearance, and women should not resemble men. Women belong to the yin, and if yin becomes yang (feminine taking on a masculine form), the husband is likely to die young; if the elderly have a youthful appearance, it indicates a shortened lifespan.

丈夫女子兩般評，女要柔兮男要剛。女人屬陰本要靜，未言先笑定非良。良人有威而少媚，娼婦有媚而少威，令人一見便生侮，所以居身在至□。木要瘦兮金要方，水肥土厚火尖長。形體相生最為吉，若然相剋定為殃。金得金剛毅深，木得木資財足，水得水才學貴，火得火威武播，土得土多倉庫。

Men and women should be judged by two different standards: women should be gentle, while men should be strong. Women belong to the yin, and should be quiet and composed; those who smile before they speak are certainly not of a good character. A virtuous woman has dignity and is not overly alluring, while a prostitute is alluring but lacks dignity, and one sees her and feels a sense of contempt. Therefore, the key to living in the world lies in this. The Five Phases each have their own characteristics: the form of wood should be thin, the form of metal should be square, the form of water should be plump, the form of earth should be thick, and the form of fire should be pointed and elongated. The most auspicious is when the body shape corresponds with its own Five Phase; if they are in mutual control, it will certainly bring misfortune. A person of metal form who also has a metal pattern is strong and deep-minded; a person of wood form who also has a wood pattern is wealthy; a person of water form who also has a water pattern is learned and noble; a person of fire form who also has a fire pattern is powerful and respected; a person of earth form who also has an earth pattern has abundant resources.

金不金反沉吟，木不木多孤獨，水不水多官鬼，火不火多凶禍，土不土多辛苦。只於形體本先瘦，次後初肥最為要。若然始瘦又枯乾，木帶金兮災愈繁。一如形體本方正，次後背隆最為應。若然始方卻又尖，金見火兮實為災。初中最好末生災，腰臀都小步不開。初中不好末主好，腹肚初生懸壁倒。

In reverse, if the form resembles metal but lacks the qualities of metal, it shows hesitation; if the form resembles wood but lacks the qualities of wood, it indicates loneliness; if the form resembles water but lacks the qualities of water, it brings many legal troubles and supernatural disturbances; if the form resembles fire but lacks the qualities of fire, it brings many calamities; if the form resembles earth but lacks the qualities of earth, it brings much hardship. Regarding the sequence of changes in form: if one was originally thin and later gradually becomes fat, this is most important (indicating a successful formation); if one was thin from the beginning and later becomes dry and withered, this indicates a wood form with a metal influence (metal overcoming wood), leading to even more misfortunes. Similarly, if the form was originally square and later the back becomes broad, this is most accurate; if the form was square from the beginning but later becomes sharp, this indicates a metal form with a fire influence (fire overcoming metal), which is indeed a real disaster. Some people have good fortune in their early and middle years but suffer misfortune in their later years because their waist and hips are small and thin, making their steps unsteady. Others have misfortune in their early and middle years but improve in their later years because their abdomen gradually becomes prominent, like a hanging wall hanging down.

有臀有背能負荷，無背無臀空老大。□前雖好未為好，□後須好好到老。馬上大兮馬下小，更兼藏韻與藏神，八座三臺官豈小。有財之人面似方，有土之人多在背，其在清資並極貴，面似月兮身似貝。有時舉眼隨身起，有時接語和身轉。近觀有媚逺無威，久視方明初似晦。

A person with thick hips and a solid back can bear great responsibilities; someone without a back or hips, despite being tall, is of no real use. The first half is good but not truly excellent; only when the latter half is also good can one be truly outstanding in old age. If the upper body is large while the lower body is small, and if one's spirit is contained within and his aura is inwardly restrained, he will be a high-ranking official, one of the eight seats or the three platforms. How could his position be small? Those who have wealth usually have a nearly square face; those who own land often have their thickness concentrated on their backs. As for those holding clear and important positions of power, their faces are round like the moon and their bodies are plump like a shell. Such people, when looking at others, move their heads and bodies together; when speaking, they turn their whole bodies at once, not in a hasty manner. When viewed closely, they appear friendly and approachable, but from a distance, they do not seem imposing. Only after looking at them for a long time do you sense their clarity, while at first glance they seem obscure and not prominent.

更有一法何所謂？只有鋒鋩始為貴。器宇瀟灑風韻美，如此之人豈常類。信知顴骨有四般，入耳無邊壽數寛，插上天倉須兩府，髮□之下當守土。清、奇、古、怪、秀、異、端，七者為身亦合論。清而無神謂之寒，奇而無神安有官，古若無神謂之俗，怪若無神乃主辱，秀而無神謂之薄，異若無神多削弱，端而無神謂之麄。七者有神為眾殊。

There is another method, which is that one's appearance should have a sharp and keen energy, indicating wealth and status. A person with a graceful bearing, elegant charm, and refined beauty would certainly not be an ordinary person. One must know that there are four types of cheekbone shapes: if the cheekbones extend horizontally into the ears or are long and unbounded, they indicate a long lifespan; if the cheekbones rise upward to the 'Heavenly Granary' (the area at the forehead near the hairline), the person may become a high-ranking official in the two government offices (the Zhongshu and Chumì departments of the Song dynasty, which were the prime minister's offices); if the cheekbones are low and lie beneath the hair, they suggest a person who should remain content with farming and live a simple life. The seven types of facial features—clear, strange, ancient, peculiar, elegant, unusual, and upright—should be considered together: clear without spirit is called 'cold'; strange without spirit cannot hold an official post; ancient without spirit is called 'common'; peculiar without spirit leads to disgrace; elegant without spirit is called 'thin'; unusual without spirit often indicates weakness and thinness; upright without spirit is called 'coarse'. These seven types must have spirit to surpass the common people.

逺視之人心必逺，視髙之人心必髙，視平之人心必善，下斜偷視主兇豪。眼睛若露終凶死，精神矍鑠亦徒勞。須知眉平眼又平，必然為道又為僧。紫衣師號如何得？伏犀骨肉頂中生。眉眼多生神殺現，縱為僧道不成名。少年得第踏青雲，眉目分明氣骨清；眉目分明氣骨俗，只有文章豈有名。

A person with a far-reaching vision must have lofty aspirations; one who looks upward must have an arrogant spirit; one who looks levelly must have a kind heart; and one who looks down and sideways secretly must be fierce and dangerous. If the eyes are prominent and exposed, they will eventually result in a violent death; even if the eyes appear bright and spirited, it is in vain. One should know that those with smooth eyebrows and calm eyes are likely to become monks or Taoist priests. But how can one attain the honor of being a high-ranking monk, such as receiving a purple robe and a title from the emperor? It depends on the presence of "Fu Xi Gu" (a prominent bone running from the forehead to the top of the head), which connects to the top of the head. If there are many "Shen Sha" (evil and fierce energies) between the eyebrows, even if one becomes a monk or Taoist, they will not achieve fame. Those who pass the imperial exams at a young age and rise quickly in the world have clear eyebrows and a unique and refined aura; if the eyebrows are clear but the aura is vulgar and common, they will only have literary talent, but not official rank.

更有一般行尸肉，須□肩髙與頭縮。要知南人面似北，身大而肥有水色；欲知北體似南人，體厚形小氣薄清。南人似北終須富，北人似南終享榮。富人不過厚其形，貴者當論骨與神。貴在於眼富在耳，貴人同富誤於人。不貴似貴終須貴，不貧似貧終須貧。貧中得貴因何識？□取驛馬先生骨。富中反賤又何分？胷髙骨寒神太昏。

There is another type of person called 'xingshirou' (a body existing but the spirit gone). One should look to see if his shoulders are raised high and his neck is drawn in (the original text is missing one character). To know that a person from the south who looks like a person from the north has a tall, thick body with a rosy complexion, while a person from the north who looks like a person from the south has a solid constitution but a small appearance, clear but thin features. A person from the south who looks like a person from the north will eventually become rich; a person from the north who looks like a person from the south will eventually enjoy honor. Wealth is merely about a thick body, but nobility depends on bone structure and spirit. To judge nobility, one should look at the eyes; to judge wealth, one should look at the ears. If one confuses the judgment of nobility and wealth, one will make mistakes. Those who do not appear noble but are truly noble will eventually become noble; those who do not appear poor but are truly poor will eventually remain poor. How can one tell if someone in poverty will eventually become wealthy? One should look at the 'yimashu' (post horse) area, which is the sides of the forehead, where bones appear first (the original text is missing one character). How can one tell if someone who is wealthy will eventually become poor? One should look at his chest being high but his bone structure being cold and thin, and his spirit being overly dull.

借問相中何取壽？認取聲名骨又秀。若或氣短骨又露，四十之前壽必故。耳要白兮口要紅，眉清目秀鼻如筒，更兼六府相朝揖，富貴一生到老終。鼻樑深兮山根折，少哭尊親併骨血，弟兄無一眉麄短，耳無輪廓主無兒。更有一法須要識，結喉露齒主妨妻。

In physiognomy, to determine longevity, one should look at the voice being loud and resonant, with a clear and refined bone structure. If the breath is short and the joints are prominent, death is certain before the age of forty. The ears should be white, the lips red, the eyebrows clear and the eyes bright, and the nose straight and round like a bamboo tube. Additionally, if the six organs (the two temple areas, the two cheekbones, and the two jawbones) are full and converge towards the center, one will enjoy wealth and honor throughout life. A low and sunken nose with a broken mountain root (the starting point of the nose between the eyes) indicates early mourning of elders and close relatives. Thick and short eyebrows suggest losing all brothers. If the ears lack definition, it indicates no children. There is one rule that must be remembered: a prominent Adam's apple and exposed teeth indicate a tendency to harm one's wife.

大凡須□氣與色，色浮皮外氣居皮。來時如蠒去牽絲，去似馬尾將欲撒。為福定隨日影去，為災直須終日聚。不拘青黑與紅黃，但認發之在何處。若能依部以□之，足知為善與為悲。稱意之人何所識？□取三光並五澤。若還諸事不如心，其位自然皆暗黑。形滯之人行步重，神滯之人聲必硬，色滯之人面塵埃。

In general, when observing a person's appearance, one must distinguish between "qi" and "color." Color appears on the surface of the skin, while qi is hidden beneath. When qi comes, it emerges like silk being drawn from a cocoon, gradually and delicately; when it departs, it disperses like horse's tail hair, still somewhat scattered. The qi that brings good fortune gradually fades as the sun moves across the sky; the qi that brings misfortune remains gathered all day without dispersing. Regardless of whether it is green, black, red, or yellow, the key is to identify where it appears. If one can determine its location, it is sufficient to know whether it is a favorable omen or a sorrowful one. How can one tell if a person is content and at ease? One should look at his "three lights" (the brightness of his eyes and the radiance of his forehead) and his "five moistures" (the moistness of the five mountain peaks). If a person is dissatisfied with all things, these areas will naturally appear dark and lack luster. A person with blocked form moves heavily; a person with blocked spirit speaks with a stiff voice; a person with blocked qi appears as if dust is covering his face.

飛禽走獸有數般，莫將禽向獸中□。瘦長但向禽中取，肥短之人以獸觀。似虎之人取其項，似犀之人取其背，鳳要眼長鶴身削。似禽不嫌身瘦小，似獸若肥最為要。禽肥必定不能飛，獸若瘦兮安能走。吁嗟流俗不知因，要知飛走取其形。若入正形須大貴，依稀相似出群人。

There are several categories of physiognomy based on the images of flying birds and beasts. One should not compare the features of birds with those of beasts. Those who are slender and tall should be compared with birds, while those who are stout and short should be compared with beasts. For someone resembling a tiger, focus on his neck; for someone resembling an ox, focus on his back. For a phoenix-like appearance, long eyes are important; for a crane-like appearance, a slender body is essential. When taking the image of birds, being thin is not a disadvantage; when taking the image of beasts, being strong and robust is most important—because a bird that is too fat cannot fly, and an animal that is too thin cannot run. It is a pity that common people do not understand this principle. One must know that when using the images of birds and beasts for physiognomy, it is about the "form and posture." Those whose appearance completely matches a certain proper form are certainly of great fortune; even those who only vaguely resemble one are still outstanding individuals.

日角龍文雖謂奇，所謂不吉仍何為？三尖五露不入相，所為若善福相隨。若不以心而論相，是將人事逆天時。若還人心相應相，相逐心生信有之。大凡微妙不難識，要在心通與眼力。但將此論細推之，長短於中無不得。

A person with a "sun angle" on the forehead and "dragon patterns" on the face, although considered an extraordinary appearance, is of no use if their heart is not virtuous. The sharpness of the head, nose, and chin, and the exposure of the eyes, ears, nose, mouth, and lips, are not good signs by themselves. However, if their actions are good, blessings will still come. If we do not judge appearances based on the heart, we are going against the natural order. If the heart and appearance are in harmony, then the appearance changes with the heart, which is indeed true. Generally, the subtle aspects of physiognomy are not hard to understand; the key lies in having a clear mind and keen observation. If one carefully examines this discussion, one can discern a person's strengths and weaknesses without fail.

成和子曰：予常內收視反聽，一無所有；縱觀萬物，見富貴貧賤之不同，未委其誰與之耶？議者曰：必造物與之也。見吉凶壽夭之或異，未委其誰與之耶？議者曰：必造物與之也。如是則物為其所者固碌碌矣，而造物者豈真聽之也？

Cheng Hezi said: I often restrain my senses and turn inward to observe, until my heart is completely empty. Then I look around at all things and see that people have various differences in wealth and poverty, nobility and humility. I do not know who gives them these. Some people say: It must be the Creator who gives them. Again, I see that people have various differences in good and bad fortune, longevity and short life. I do not know who gives them these. Some people still say: It must be the Creator who gives them. If we follow this reasoning, all things are manipulated by the Creator, and thus have no independent existence. But then, can the Creator really attend to and arrange each thing individually?

求其端方其理，是豈偶然哉？其所以不同者，皆出於自運自化，故有造物者主之而已。若夫於其一無所有，則內焉與道同體，外焉與造化者同功，而造物者又焉能去之也。且具形於天地之間，為形相異，生死榮辱，循環無端，其間不失其本，可以語道，為貴人其庶幾焉。如知所謂貴人者何？求其故有自來也。

Tracing its origins and rectifying its principles, is this not a matter of necessity? The differences among people arise from their own spontaneous movements and transformations; it is merely a nominal statement that there is a creator who governs them. As for those who have cultivated themselves to the state of having nothing, they internally align with the Dao and externally share the functions of creation and transformation. How could the creator take anything away from them? Moreover, since people exist between heaven and earth, their appearances differ, and life and death, honor and disgrace cycle endlessly without end; only those who do not lose their fundamental nature within this cycle can be discussed in terms of the Dao. Such people are almost worthy of being called noblemen. If we ask what exactly constitutes a nobleman, tracing back to their origins, each has their own source.

希夷子問成和子曰：請言其來所自。成和子曰：其來有五：有自修行中來者，有神仙中來者，有星辰中來者，有神祗中來者，有精靈中來者。希夷子曰：可以形相別乎？成和子曰：可。形貌清古，舉動恭謹，性善氣平，言極至理，雖在朝廷，常有山林之趣，此修行中來者。

Master Xiyi (i.e., Chen Tuan, a master of physiognomy who was given the title "Master Xiyi" in the early Song dynasty) asked Chenghezi: Please explain the origin of the Nobleman. Chenghezi said: There are five origins — some come from cultivation, some from immortals, some from stars, some from deities, and some from spirits. Master Xiyi asked: Can they be distinguished by their appearance? Chenghezi said: Yes. Their appearance is peculiar and ancient, their behavior is respectful and cautious, their nature is kind, their demeanor is peaceful, and their speech conforms to ultimate truth. Even though they are officials in the court, they often display the interests of reclusive life in the mountains — this comes from cultivation.

形貌灑落，舉動風雅，性惠氣和，言涉方術，雖在朝廷，常有修煉之志，此神仙中來者。形貌顯赫，舉動嚴肅，性明氣直，言涉造化，雖在朝廷，常有脫塵之意，此星辰中來者。形貌奇異，舉動急速，性靈氣剛，言涉威猛，雖在朝廷，常有祭祀之敬，此神祗中來者。形貌醜怪，舉動強惡，性酷氣暴，言涉浮邪，雖在朝廷，常有殺伐之心，此精靈中來者。五者之中，神祗、精靈以威武為貴者，其性稍從善，或增積善根，亦可進乎道也。

His appearance is free and unrestrained, his actions refined and elegant, his nature intelligent and his demeanor harmonious. His conversation often involves esoteric practices and alchemy. Though he holds an official post in the court, he often harbors aspirations for cultivation—this is the nature of a being from the realm of immortals. His appearance is grand and striking, his actions solemn and serious, his nature bright and cheerful, his demeanor upright and resolute. His conversation often involves the creation and transformation of heaven and earth. Though he holds an official post in the court, he often has a desire to transcend the mundane world—this is the nature of a being from the realm of stars. His appearance is peculiar and strange, his actions swift and vigorous, his nature quick-witted and his demeanor rigid. His conversation often involves matters of power and strength. Though he holds an official post in the court, he often maintains reverence for worshiping spirits and deities—this is the nature of a being from the realm of gods. His appearance is ugly and strange, his actions fierce and violent, his nature cruel and his demeanor fierce. His conversation often involves shallow and perverse matters. Though he holds an official post in the court, he often harbors a desire for warfare and killing—this is the nature of a being from the realm of spirits. Among these five categories, the realms of gods and spirits gain their status through power and might. If their nature can be slightly improved towards goodness, or if they accumulate some good roots, they can also progress towards the great way.

夫人生在世，固多般矣：或為碌碌仕宦，或為區區四民；或進或退，或得或失；或多歡樂，或多憂惱；或初貧窮而終富貴，或始富貴而終貧窮；或始貴而終賤，或始賤而終貴；或富貴而夭，或貧賤而壽；或生於東南而旺於西北，或生於西北而死於東南。以至婚姻、飲食、交遊、聚□，不期而致，如響答聲，皆縁所作而受報，未嘗有毫髮之差，昧者由之而不知也。

Human life in the world naturally varies greatly: some become mediocre officials, others are just ordinary members of the four classes of scholars, farmers, artisans, and merchants; some advance, some retreat; some gain, some lose; some have much joy, others much sorrow; some start poor and end rich, others start rich and end poor; some become wealthy first then fall into obscurity, others start obscure and later become wealthy; some are rich and noble but die young, others are poor and humble yet live long; some are born in the southeast but achieve success in the northwest, others are born in the northwest but die in the southeast. Even matters such as marriage, food, social interaction, and gathering or parting are not deliberately sought after but naturally occur, like an echo responding to a call, accurate and precise. All of this is due to the karma one has created, receiving corresponding results without the slightest error—only the confused people are unaware of this while being caught in it.

希夷子問成和子曰：可以形相分別，使昧者可以避惡趨善，是亦明之一端也。成和子曰：事有所行，理有所言。茍使人避惡而趨善，當得陰報，非惟凶咎自逺，亦可以證來世之果報。不深則形貌偏枯，氣色雜碌，骨雖起而不聳正，面雖開而無肉，故為碌碌仕宦。或眉疎而眼秀氣稍清，則為士；或皮麄，或肉重，或氣混濁，則為農為商；骨巧而肉薄則為工；或氣散而色沉，故為四民進退得失之不常，蓋因形相之不全。

Xi Yi Zi asked Cheng He Zi: Can one distinguish people by their appearance so that those who are confused can avoid evil and turn to goodness? This is also a way to enlighten the world. Cheng He Zi said: There are things that should be done and there are principles that should be explained. If one can enable people to avoid evil and turn to goodness, they will naturally receive the reward of Yin Virtue, not only will misfortune naturally recede, but it can also confirm the results of the next life. (The original text here has a missing passage, and the following discusses the appearances of various types of people.) Those with shallow roots have an appearance that is uneven and withered, their complexion is mixed and dull, their bones may rise but cannot be upright and firm, their faces may be broad but lack flesh to support them, so they can only become petty officials. Some have sparse eyebrows and clear eyes, with a slightly clear aura, indicating they are scholars. Some have rough skin, some have too much flesh, some have a muddied aura, so they become farmers or merchants. Those with agile bones but thin muscles become craftsmen. Some have scattered aura and a dark complexion, so they are unstable in their status among the four classes of society—these are all because their appearances are incomplete.

骨氣渾厚、精神閒暇者多歡樂；骨氣清薄、精神露見者多憂惱。形神正而氣色不開者，始貧而後富；氣色嫩而形神不藏者，始富而後貧。五嶽相朝而未開、五星分明而未出者，始賤終貴；五嶽磊落而俱走、五星分明而侷促，始貴而終賤。部位峻急、氣色嫩而面光，故富貴而夭；部位開伏、氣色燥而深沉，故貧賤而壽。

A person with a strong and solid constitution and a calm and composed demeanor tends to have a life filled with joy. Conversely, someone with a thin and weak constitution and an outwardly expressive demeanor often faces many worries and troubles. If the form and spirit are upright but the complexion is not yet bright, they will first be poor and then become wealthy. If the complexion is fresh and tender but the form and spirit cannot be contained, they will first be wealthy and then fall into poverty. When the five mountains (forehead, chin, nose, both cheekbones) are mutually supporting but not yet open, and the five stars (ear as metal and wood, mouth as water, forehead as fire, nose as earth) are distinct but not yet prominent, they will first be of low status and later achieve high status. However, if the five mountains are upright but scattered and not supporting each other, and the five stars are distinct but cramped and narrow, they will first be of high status and later fall into low status. If each part is sharp and urgent, with a fresh complexion and a floating glow on the face, they may be wealthy and prosperous but have a short lifespan. If each part is broad and flat, with a dry and settled complexion, they may be poor and lowly but live a long life.

頥頷連地閣而龍宮門常有潤色，生東南而必旺於西北；神光散入邊地而山林常有潤色，雖生西北必死東南。亦有西北之人旺於東南，東南之人死於西北，其驗者山林、邊地之氣色，但由青黃黒白赤休囚衰旺而推之，乃可見矣。故婚姻之逺近貴賤，就魚尾、龍宮氣色□之；食祿之逺近榮枯，就官祿、驛馬氣色□之。

The chin and the area below the chin form a continuous line, while the area around the eye sockets, known as the Dragon Palace, often has a moist and lustrous appearance. Such a person, although born in the southeast, will achieve success in the northwest. If the divine light in the eyes spreads to the border areas, which are the sides of the forehead near the hairline, and the area above the brow, known as the Mountains and Forests, has a moist and lustrous appearance, then such a person, although born in the northwest, will die in the southeast. There are also cases where people born in the northwest achieve success in the southeast, and people born in the southeast die in the northwest. The key to verifying these predictions lies in the color changes of the Mountains and Forests and the border areas. By observing the waxing and waning of the five colors—green, yellow, black, white, and red—these changes can be discerned. Therefore, the distance and status of marriage can be judged by the color changes in the Fish Tail, which is the area near the outer corner of the eye, and the Dragon Palace. The distance and prosperity or decline of official rank can be judged by the color changes in the Official Rank, which is the central part of the forehead, and the Post Horse, which is the area above the brow.

大凡氣色紅黃者為吉，黒白者凶；發深則近，發淺則逺。氣色和則聚□交遊多喜，氣色暴則交遊聚□多惡。以至厯清要、遭貶責、受戮辱者，若雖在眸子之瞭眊、精神之秀媚，未有不由用心之太過也。

In general, if the aura appears red or yellow, it is auspicious; if it appears black or white, it is ominous. If the aura is deep, the matter is near at hand; if it is shallow, the matter is still far off. If the aura is harmonious, there will be many joys in gatherings and interactions; if the aura is fierce, there will be many misfortunes in meetings and partings (the two instances of 「□」 are missing characters in the original text). As for some people who have held important and clean positions, others who have been demoted or punished, and others who have suffered punishment or humiliation, although the signs may appear in the brightness or dullness of the eyes and the elegance or dullness of spirit, upon closer examination, none of these outcomes are not caused by excessive cunning or overzealous intentions.

希夷子曰：至理之論，不出於此。竊見世人或以五行取形，或以飛走取形，未知孰是；分三主、九曜、十二宮，亦不可以見定說，可得聞乎？成和子曰：人稟五行而生，飲天之和，食地之德，未有不由乎五行。因而取稟，須識五行之性，故能理其說而載於形。

Master Xiyi said: The most profound principles are nothing other than what you have explained. I have privately observed that some people use the Five Phases to determine the form and structure, while others use the images of birds and beasts. I do not know which approach is correct. There are also those who divide the face into 'three masters' (initial, middle, and final master), 'nine luminaries' (nine stars matched with nine positions), and 'twelve palaces,' but none of these have a definitive conclusion. Could you please explain this to me? Master Chenghe said: Humans are born from the qi of the Five Phases, drink the harmonious qi of heaven, and consume the virtue of the earth. Nothing comes from outside the Five Phases. Therefore, to investigate a person's constitution, one must first understand the nature of each of the Five Phases, only then can the principles be explained clearly and applied to the form and appearance.

以飛走取形，則議物理自然之意，如《易》之取象，既以天地風雷水火山澤之八物以象八卦，又以牛馬龍雞豕雉狗羊以配之，其為物也□，其取類也大。以飛走取形亦如之。其物之為貴者，莫過虯龍、鸞鳳、鶴、獅子、狻猊之類，有飛有蟠有病有懶；其次則麟、虎、猿、猴、犀、象、牛、馬。凡此十類者之中，均為物也，自有不同。

As for using flying creatures and beasts to take forms, it refers to the natural principles of all things. This is similar to the way of taking images in the Zhou Yi: it uses eight kinds of natural phenomena, namely heaven, earth, wind, thunder, water, fire, mountain, and marsh, to symbolize the eight trigrams. It also uses eight kinds of animals, namely cattle, horse, dragon, chicken, pig, pheasant, dog, and sheep, to match the eight trigrams. Although the objects chosen are small, the categories they belong to are vast. Using flying creatures and beasts to take human forms is based on the same principle. Among flying creatures and beasts, the most esteemed are qiu long (a mythical dragon), luan feng (a mythical phoenix), gui he (turtle and crane), lion, and suan ni (a mythical lion). Among these, there are distinctions of flying, coiling, sick, and lazy. The next level includes qilin (mythical kirin), tiger, ape, monkey, rhinoceros, elephant, cattle, and horse. These ten categories are all animals, and naturally there are differences in their status.

故虯龍一類，有飛有蟠有病有懶；鸞鳳一類，有翱有翔有孤有飢。虯龍則巖巉而身長，鸞鳳則端正而眼細；虯則小，龍則大；鳳為雄兮鸞為雌。骨格似而神氣不正，則取其飛、蟠、病、懶、翱、舞、孤、飢之勢以況之。鶴則清瘦而脛長，則清古而眼雛，二者靈物，其形相類，不求貴達亦當得道。獅子則昻藏，狻猊則小於獅子也。

Therefore, creatures like qiu long (a type of dragon) are distinguished into categories such as flying dragon, coiled dragon, sick dragon, and lazy dragon; while creatures like luan feng (a type of phoenix) are divided into categories such as soaring, flying, solitary, and hungry. The form of qiu long is characterized by sharp and rugged bones like mountain rocks and a long body, while the form of luan feng is marked by a dignified and upright appearance with long, slender eyes. The body of qiu is small, while the body of long is large; the phoenix is male, and the luan is female. If the bone structure resembles these forms but the spirit is not correct, then one should compare it with the postures of flying, coiling, sickness, laziness, soaring, dancing, solitude, and hunger to determine its level. The form of he (crane) is clear and thin with long legs, while the form of gui (turtle) is ancient and refined with small eyes; both are spiritual creatures with similar forms. Those who possess these forms will even without seeking wealth and fame, be able to achieve success in spiritual cultivation. The form of si (lion) is grand and noble, while the form of shuanni (a type of lion) is slightly inferior to that of the lion.

猿臂長面圓，猴則面瘦而眼圓；牛則行緩，馬則驟而急。其大畧如此，然正形故難得也，此特取可貴者而言。以至麋鹿、彪豹、狐□、鶴鴿、雞犬、豬羊、鵝鴨之類，凡有生有性者，皆得可以取象，非博物□機之士能觸類而推之，亦難知矣。蓋取形又不須全似，但以耳目口鼻、行歩趨向得其髣髴皆是也。

The appearance of a monkey is characterized by long arms and a round face, while that of a monkey is marked by a thin face and round eyes; the appearance of an ox is slow movement, and that of a horse is swift running. This is a general description. However, it is rare to find a perfect match, and here only some valuable examples are given. As for animals such as elk, deer, panther, leopard, fox, crane, pigeon, chicken, dog, pig, sheep, goose, and duck, all living creatures with their own characteristics can be used as symbols. Without extensive knowledge and a keen mind, one would find it difficult to understand them. In fact, taking shape does not require perfect resemblance in every detail; as long as the ears, eyes, mouth, nose, and posture of movement resemble the intended form in a general way, it is sufficient.

嗚呼，知人難於知天矣！天有寒暑之可期，人有傾危則在於反覆之間；天有晦明之可見，人有容貌則在於深厚之間；天有旦暮之可數，人則有朝秉權要暮為逐客、朝處蒿萊而暮致青雲者，實難知也。惟用心若鑑之士，則真偽不可逃也。

Alas, knowing people is even harder than knowing heaven! The cold and heat of heaven come in regular cycles that can be predicted, but the downfall and danger of people come only in unpredictable ways; the clear and cloudy weather of heaven can be seen, but the hidden intentions behind people's appearances are deep and concealed; the morning and evening of heaven can be counted, but people may hold great power in the morning and be expelled from court by evening, or be in the grass roots in the morning and rise to the clouds by evening—truly hard to foresee. Only those whose hearts are as clear as mirrors can see through both truth and falsehood.

面有九曜：鼻屬金，眼屬木，耳屬水，口屬火，面屬土，左顴骨為羅，右顴骨為計，眉為紫炁，人中屬月孛是也。三主，或自下而上為言者，或自上而下為言者，皆不足取，以形之屬分可以無疑。夫水生於天一，金則生於地四，金水形神者，當自天庭至印堂為初主，印堂至凖頭為中主，凖頭至地閣為末主。

The face is accompanied by "nine luminaries" (nine stars): the nose belongs to the planet of metal, the eyes to the planet of wood, the ears to the planet of water, the mouth to the planet of fire, and the face itself to the planet of earth. The left cheekbone belongs to Luo Hou, the right cheekbone to Ji Du, the two eyebrows to Zi Qi, and the philtrum belongs to Yue Bo. Regarding the "three main parts" (initial, middle, and final), some people suggest arranging them from bottom to top, others from top to bottom, but neither approach is satisfactory. Instead, one should divide them according to the Five Phases corresponding to the person's physical form. Water in heaven originates from "Tian Yi," and metal on earth originates from "Di Si." Therefore, those whose form and spirit belong to metal or water should take the area from the forehead to the crease of the nose as the initial phase, from the crease of the nose to the tip of the nose as the middle phase, and from the tip of the nose to the chin as the final phase.

土者興中央之正色，發於中宮，如土形人自凖頭至印堂為初主，印堂至天庭為中主，凖頭至地閣為末主。更有兼形，則取其多為主，又焉能逃此哉。或曰：面有十二宮，印堂為命宮，天倉地庫為財帛宮，龍虎額角頭為兄弟宮，日月角為父母宮，三陰三陽為男女宮，懸壁為奴僕宮，魚尾為妻妾宮，神光年壽為疾厄宮，山林邊地為遷移宮，正面為官祿宮，精神地角福堂為福德宮，相貌則總而言也。

Earth is located in the center, representing the central color, and it originates from the 'Central Palace' on the face. Therefore, people with a earth-like appearance have their initial focus from the qian tou to the yin tang, the middle focus from yin tang to tian ting, and the final focus from qian tou to di ge. If a person has two types of forms, the one that appears more frequently is taken as the main one, and it cannot go beyond this rule. There is another saying that the face is divided into twelve palaces: yin tang is the palace of destiny, 'Heavenly Granary' (the angle of the forehead) and 'Di Ku' (below the cheeks) are the palace of wealth, long jiao and hu jiao along with the forehead angle are the palace of siblings, ri jiao and yue jiao are the palace of parents, 'San Yin San Yang' (the upper and lower eyelids) are the palace of spouse, 'Xuan Bi' (the sides of the cheeks) are the palace of servants, yu wei (the outer corners of the eyes) are the palace of wife and concubine, the spiritual light in the eyes and the year and longevity lines (on the bridge of the nose) are the palace of illness and misfortune, shan lin bian di is the palace of migration, the central line of the forehead (from the middle of the forehead to the middle mountain) is the palace of official rank, eye gaze, di jiao, and fu tang are the palace of fortune and virtue; the overall facial appearance is considered as the palace of appearance.

取形之理，分三主、九曜、十二宮之法，無以易此。希夷子曰：人生天地之間，不止於百千萬億數，其立身以殊，豈可遍言之也？能廣此意以觀人，知窮易象，乃可得也，何得一為喻？成和子曰：幽深微妙，天之機也；造化變移，天之理也。論天理以應人可也，洩天之機以惑人，天必罰之。

The principles of taking forms, as well as the methods of dividing into three main elements, nine luminaries, and twelve palaces, are without equal. Master Xiyi said: Humans exist between heaven and earth, numbering in the hundreds of millions, each with their own unique ways of living and dealing with the world; how could one possibly explain them all? Only by extending the above meaning to understand people can one grasp the principle of taking images from the Zhou Changes. One must understand this deeply, and not use a fixed analogy. Master Chenghe said: What is profound and subtle is the secret of heaven; what changes and transforms is the principle of heaven. It is acceptable to explain heavenly principles and apply them to human affairs; but to reveal heavenly secrets and confuse the people will surely bring divine punishment.

然而皇天無私，惟徳是輔，惟善人是為。由是而觀，則禍福無不自己求之者。人有常言：雖有窮困而通，否極而泰。居困之時不能致命遂志，焉可求通？居否之時不能修徳避難，焉可求泰？此《易》所謂貴乎藏器於身、待時而動之君子也。低視而心暗，藏氣愚而色不和，小人也。

However, heaven does not show partiality; it only supports the virtuous and completes the good. Thus, both misfortune and fortune are nothing but what one brings upon oneself. People often say: when poverty reaches its extreme, it turns to prosperity; when blockage reaches its extreme, it turns to smoothness. But when one is inpredicament, if one cannot be content with heaven's will and remain steadfast in one's aspirations, how can one attain prosperity? When one is in blockage, if one cannot cultivate virtue and avoid calamity, how can one attain smoothness? This is what the "Great Treatise" of the "Zhou Changes" says: "Keep one's talents hidden within oneself, and wait for the right time to act." In contrast, those who always look down, have dark thoughts, keep their anger suppressed, and have a gloomy expression are the petty persons.