The standard is arranged horizontally in eight positions.

號令主號令之位，端浄分眀者主施設號令眾數咸伏，若無出令人終慢之。一名壽部，長而美重而分主壽髙逺。上灶主宅舍之位，平滿主好宅舍，陷缺無屋可住。宮室主人房室之位，天子曰掖庭，色惡及缺陷者主妻婦病厄，宮室則主嬪妃疾厄。

"The 'Command' position represents authority issuing orders: where it is upright and clean, with clear boundaries, commands are issued and all obey; where it is formless, even if commands are given, others will ultimately be lazy and not listen. It is also called the 'Longevity Section': long and beautiful, thick and with clear boundaries, indicates long and enduring life. The 'Upper Hearth' position represents the residence: where it is level and full, there are good houses to live in; where it is sunken and defective, there are no houses to live in. The 'Palace' position represents the person's living quarters; for a sovereign, it is called 'Yiting' (the inner court): where the color is bad or sunken and defective, it indicates illness or misfortune for the wife; for an emperor, it indicates illness or misfortune for the concubines."

典御主僕使之位，□奴婢多少，平滿一生不乏奴婢，陷缺枯燥一生無奴婢。囷倉主食祿之位，平滿主有祿食，缺陷飢餓死，發青色者主憂官災。後閣主寄居之位，骨肉豐起一生不寄住，缺陷定他鄉之館也。中門主富祿之位，平滿無黒痣者主家道富，缺陷一生無祿而貧。兵人主兵使之位，平滿者有兵驅使，缺陷急惡無兵使用也。

The "Dian Yu" position governs servants and household staff; looking here shows the number of servants. If it is full and level, one will not lack servants throughout life; if it is sunken and deficient, life will be lonely and without servants. The "Quan Cang" position governs food andofficial stipend (salary). If it is full and level, one will have both food and salary; if it is sunken and deficient, one will starve to death; if it appears dark blue here, one should worry about legal troubles. The "Hou Ge" position governs living under others' roof. If it is full and level, one will not need to live with others; if it is sunken and deficient, one is destined to live as a guest in another's home. The "Zhong Men" position governs wealth and salary. If it is full and level without a black mole, the family will be prosperous; if it is sunken and deficient, one will live in poverty without salary. The "Bing Ren" position governs military forces and commands. If it is full and level, one will have soldiers to command; if it is sunken and deficient, and the complexion is restless and foul, one will have no soldiers to use.

井部主田宅之位，平滿者宜田宅，缺陷者一生無宅居止，有黒子溺死。帳子主帳廚之位，豐潤主有廚帳，窄狹主乏廚帳。細廚主飲食之位，平滿者足，陷缺乏饍，發惡色為食死，白色咽酒食致死，黒痣餓死，黃色暴死。

The "Well" section governs fields and dwellings: a full and level section is suitable for acquiring land and property; a concave or defective section indicates a lifetime without a place to live; a black mole signifies drowning death. The "Canopy" section governs curtains, kitchen utensils, and daily household supplies: a full and moist section indicates abundant kitchen supplies; a narrow and constricted section indicates insufficient kitchen supplies. The "Fine Kitchen" section governs food: a full and level section indicates ample food; a concave or defective section indicates lack of food; an evil color indicates death from food-related causes; a white color indicates death from swallowing alcohol or food; a black mole indicates starvation death; a yellow color indicates sudden death.

內閣主闈閣之位，豐滿者闈合深逺，色惡閨閣淺穢，缺陷亦然。小吏主□多少有無。妓堂主妓樂多少、女妾有無之數。媵妾主妾媵多少，平滿家足妓妾之樂。嬰門主醫學之位，若缺陷□翳，亦不喜服藥。

The "Inner Cabinet" position relates to the inner household entrance: if it is full and prosperous, the inner courtyard is deep and dignified; if the color is bad, the inner courtyard is shallow and dirty; if it is sunken or defective, it is the same. The "Minor Officials" position indicates the number of servants and minor officials in the family. The "Entertainment Hall" position relates to the amount of music and dance and the presence or absence of concubines. The "Secondary Concubines" position indicates the number of secondary wives: if it is full and prosperous, the family can afford the pleasure of having concubines. The "Infant Gate" position relates to medical matters: if it is sunken or defective and the color is dull, it is not advisable to take medicine.

□璧主珍寶之位，髙峻色美家蓄金玉，色惡缺陷金玉散失矣。門閨主閨闈之事，亦主閨閣深淺，色惡者閨幃有變。比鄰主鄰宅之位，平滿色好者良鄰，陷色惡者有黒痣多鄰有惡人。惡巷主里巷之位，如惡色發者出入被刼，骨肉起者無賊害。

The "Some Jade" position (the original text is missing one character) indicates treasures: if this area is high and has a good color, the family will have gold and jade; if the color is bad or the area is sunken and defective, gold and jade will be lost. The "Gate and Courtyard" position relates to matters within the inner rooms and also indicates the depth of the family's private domain: if the color is bad, there will be troubles involving the women in the family. The "Nearby Neighbors" position relates to neighboring houses: if this area is flat and has a good color, good neighbors will be encountered; if it is sunken, has a bad color, or has a black mole, the neighbors are likely to be wicked. The "Bad Alley" position relates to the residential neighborhood: if this area shows a bad color, there will be robbery when going in and out; if the bones are prominent, there will be no danger from thieves.

客舍主賓客之位，平滿端好者好賓客，缺陷者不喜見人。兵闌主走使之位，陷缺者家無走使。家食主榖食之位，平滿色美足糧食，缺陷色惡虛名。商旅主興販好惡。山頭主路之位，平滿者出入無險難，缺陷者多災也。

The "Guest House" position governs guests and visitors: if it is flat and full, it indicates a willingness to entertain guests; if it is sunken or defective, it suggests reluctance to meet people. The "Military Barracks" position governs servants and laborers: if it is sunken or defective, there are no servants or helpers in the household. The "Family Food" position governs grain and food supplies: if it is flat and has a good color, there is an abundance of food; if it is sunken or defective with a poor color, there is only empty reputation without actual substance. The "Commerce and Travel" position governs the success or failure of business and trade. The "Mountain Head" position governs roads: if it is flat and full, there are no dangers or obstacles in going out or coming in; if it is sunken or defective, there will be many misfortunes when going out.

祖舍主父母田宅，平滿光澤者足祖業，陷缺者無田宅，有黒痣主棄祖移居。外院主牛馬荘田，平滿足莊田牛馬，缺陷者無，色惡者牛馬損矣。下墓主墓田之位，平滿色潤主有墓，陷缺色枯者積代不。野土主雞犬豬羊多少、子孫進益之類。荒丘主外國之類，平滿光澤者宜外國遊行。天子巷此中平滿主外國來朝。欽庫主車行之位，方滿主宜乗車，缺陷乗車騎有厄。

The "Ancestral Residence" position indicates the situation of ancestral fields and houses: if it is flat and lustrous, there are ample ancestral properties; if it is sunken and lacks fullness, there are no fields or houses; if there is a black mole, one will leave the ancestral home and move elsewhere. The "Outer Yard" position indicates the condition of cattle, horses, farmland, and fields: if it is flat and full, there are cattle, horses, farmland, and fields; if it is sunken and lacks fullness, there are none; if the color is bad, cattle and horses will be lost. The "Burial Ground" position indicates the condition of ancestral tombs and burial fields: if it is flat and has a smooth color, there are ancestral tombs; if it is sunken, lacks fullness, and has a dry color, the family will not prosper for generations. The "Wild Land" position indicates the number of chickens, dogs, pigs, and sheep, as well as the increase of descendants. The "Waste Hill" position indicates matters concerning foreign lands: if it is flat and lustrous, it is favorable for traveling abroad. The "Imperial Lane" position, if it is flat, indicates that foreign envoys will come to pay homage. The "Royal Storehouse" position indicates the condition of carriages and travel: if it is square and full, it is favorable for riding in a carriage; if it is sunken and lacks fullness, there will be accidents when riding in a carriage or on horseback.

下舍主外宅多少，平滿多外宅，缺陷有黒痣者貧而無外宅也。奴婢主奴婢之位，平滿者多奴婢，缺陷黒痣一生奴婢乏使。碓磨主碓磑磨坊之位。坑塹主厄難之位，有痣者主墮坑險死。陂塘主池塘之數，平滿者足陂澤，缺陷者無田湖，有黒痣主涉江湖而死，發惡色者憂口舌。鵝鴨主蓄禽養之利，□多少之數。大海主水死之位，赤色溺死，黒色失尸，黃色宜涉江湖矣。

The "Lower House" position indicates the number of secondary properties or outer residences: if this area is flat and full, there are many outer residences; if it is sunken, broken, or has a black mole, it indicates poverty and lack of outer residences. The "Servants" position indicates the number of servants and maidens: if this area is flat and full, there are many servants; if it is sunken, broken, or has a black mole, it indicates a lifetime of lacking people to rely on. The "Mill and Millstone" position indicates the presence of a mill for pounding rice and a millstone for grinding grain (domestic agricultural tools). The "Ditch and Embankment" position indicates difficulties and dangers: if there is a mole here, it indicates falling into a ditch or pit and dying from danger. The "Pond and Lake" position indicates the amount of ponds and water resources: if this area is flat and full, there are abundant ponds and water sources; if it is sunken and broken, there are no fields or lakes; if there is a black mole, it indicates drowning while crossing rivers or lakes; if it shows an evil color, one should worry about disputes and gossip. The "Goose and Duck" position indicates the profit from raising poultry: the amount is determined by this position (the original text is missing one character). The "Great Sea" position indicates death by water-related disasters: if it shows a red color, one drowns; if it shows a black color, one drowns and even the body cannot be found; if it shows a yellow color, it is suitable for crossing rivers or lakes.

肅肅出乎天，赫赫發乎地，兩者交通已成和而萬物生焉，此乾坤二儀之應也。故能富萬物，盛徳大業，無所不至矣。且人之二儀者，亦有像焉：以頭為天，以頦為地；又以天庭像天，地角像地。此兩位欲得豐滿相朝、上下相應，故亦能富貴福祿矣。

The Zhuangzi says that the extreme yin energy is solemn and arises from heaven, while the extreme yang energy is brilliant and emerges from the earth; the two interact and connect, forming a harmonious energy, from which all things grow. This is the mutualsympathetic response of the two principles of heaven and earth (the two yin and yang principles). Therefore, heaven and earth can be rich in all things, and their great virtue and great achievements reach everywhere. Human beings also have the image of these two principles: the head symbolizes heaven, and the lower jaw symbolizes earth; further divided, the forehead (top of the head) symbolizes heaven, and the chin (tip of the lower jaw) symbolizes earth. These two parts should both be full and support each other, with upper and lower parts corresponding to each other, and such a person can achieve wealth, honor, and blessings.

五嶽者，上應天之五星，下鎮地之五方，髙峻敦厚，所以卓然立於乾坤之內者，以其相資而成天地之大也。人亦有所像焉：故額為衡嶽，欲得方而廣；頷為恆嶽，欲得圓而厚；左顴為泰嶽，右顴為華嶽，左右欲得圓而正；鼻為嵩嶽，欲得髙而峻。故五嶽須要豐隆而相朝，髙峻而不陷，乃相之貴矣。

The so-called "Five Mountains" correspond to five planets in the heavens and guard five directions on the earth. They are lofty and solid, able to stand firm between heaven and earth, because they support and complement each other, thus achieving the vastness of heaven and earth. Human facial features also take their form from this: the forehead represents Mount Heng in the south, which should be square and broad; the lower jaw represents Mount Heng in the north, which should be round and solid; the left cheek represents Mount Tai in the east, and the right cheek represents Mount Hua in the west, which should be round and upright; the nose represents Mount Song in the center, which should be high and sharp. Therefore, the Five Mountains must be full and prominent, supporting each other, lofty without being sunken, to be considered a noble appearance.

地之四瀆者，所以相朝以接其流通。人之形貎亦有像焉：且鼻為濟，目為淮，耳為江，口為河。故四瀆欲得端直清大、眀浄流暢、涯岸成就者，則應於神，故貴而多智也。若夫丑而不端，則為愚人；毀而陷者，則為賤類也。

The four great rivers on the earth, namely the Yangtze, the Yellow River, the Huai River, and the Ji River, meet and connect with each other, allowing water to flow smoothly. The human face is also modeled after these four rivers: the nose represents the Ji River, the eyes represent the Huai River, the ears represent the Yangtze River, and the mouth represents the Yellow River. Therefore, these four parts should be upright, clear, broad, and smooth, with their contours complete, like the embankments of rivers. This corresponds with the inner spirit, so a person is noble and intelligent. If one's appearance is ugly and disfigured, he is considered foolish. If they are broken or collapsed, he belongs to the lowly class.

五官者，目為鑑察官，鼻為審辨官，口為出納官，耳為採聽官，眉為保壽官。五者欲得清而秀、豐而隆。或一官好則貴十年，或有缺陷者及醜惡者□。六府：兩目上為二府，兩輔角為四府，兩顴骨為六府。六府者欲得平滿，光而瑩。若一府好乃富十年，或有缺陷疵瘢黒痣者□也。

The so-called "Five Officials" refer to the eyes as the "Inspector" (responsible for observation and discernment), the nose as the "Judge" (responsible for distinguishing smells and matters), the mouth as the "Officer of Entry and Exit" (responsible for speech and eating), the ears as the "Collector of Sounds" (responsible for hearing and taking in information), and the eyebrows as the "Guardian of Longevity" (related to lifespan). These five officials should all be clear, refined, and full. If one official is well formed, it can bring prosperity for ten years; if there is a defect or an ugly feature, the opposite occurs (the original text is missing one character). As for the "Six Palaces": the area above both eyes is the Upper Two Palaces, the sides near the corners of the eyes are the Middle Two Palaces (making a total of four palaces), and the areas of the cheekbones are the Lower Two Palaces (making a total of six palaces). All six palaces should be flat, full, bright, and smooth. If one palace is well formed, it can bring wealth for ten years; if there are defects, blemishes, scars, or black moles, the opposite occurs (the original text is missing one character).

木為仁，主英華茂秀，定貴賤也。火為禮，主勢威猛烈，定剛柔也。金為義，主誅伐刑法、厄難災危，定壽夭也。水為智，主聰慧眀敏，定賢愚也。土為信，主徳載萬物，定貧富也。五臟所出：肝出為眼，又主筋脈爪甲；心出為舌，又主血氣毛髮；肺出為鼻，又主皮膚喘息；脾出為唇，又主肉；腎出為耳，又主骨齒也。五表所屬之方：耳屬北方壬癸水，眼屬東方甲乙木，舌屬南方丙丁火，鼻屬西方庚辛金，面屬中央戊已土。

The Five Phases generate the five elements. Wood represents benevolence, its energy being flourishing and vigorous, used to determine status and rank; Fire represents propriety, its energy being fierce and powerful, used to determine temperament and strength; Metal represents righteousness, its energy being punishment and calamity, used to determine longevity and misfortune; Water represents wisdom, its energy being intelligent and sharp, used to determine intelligence and foolishness; Earth represents trustworthiness, its virtue being able to support all things, used to determine wealth and poverty. "The five organs' manifestations" refers to the five senses originating from one internal organ: liver energy manifests as the eyes, and also governs tendons and nails; heart energy manifests as the tongue, and also governs blood and hair; lung energy manifests as the nose, and also governs skin and respiration; spleen energy manifests as the lips, and also governs muscles; kidney energy manifests as the ears, and also governs bones and teeth. "The five senses corresponding to directions" refers to assigning the five senses to the five cardinal directions and their heavenly stems and earthly branches: ears belong to the north, associated with壬 and癸 water; eyes belong to the east, associated with甲 and乙 wood; tongue belongs to the south, associated with丙 and丁 fire; nose belongs to the west, associated with庚 and辛 metal; face belongs to the center, associated with戊 and己 earth.

耳有垂珠鼻有梁，金水相生主大昌。眼眀耳好多神氣，若不為官富更強。口方鼻直人湏貴，金土相生紫綬郎。唇方眼黒木生火，為人志氣多財糧。舌長唇厚火生土，此人有福中年昌。眼長眉秀足風流，身坐金章朝省堂。

Ears with hanging pearls and a prominent nose bridge indicate that ears belong to water and nose to metal (or earth). Metal and water generate each other, indicating great success. Bright eyes and well-formed ears show abundant spirit energy; such people may not hold official positions, but they will certainly become wealthy. A square mouth and a straight nose bridge signify high status; nose belongs to metal (or earth) and mouth to earth (or water), with metal and earth generating each other, indicating the ability to hold high official positions with purple sashes. Square lips and dark eyes show lips belonging to wood and eyes to fire, with wood generating fire, indicating high ambition and abundant wealth. A long tongue and thick lips show tongue belonging to fire and lips to earth, with fire generating earth, indicating good fortune and prosperity in middle age. Long eyes and elegant eyebrows indicate a graceful and charming personality, capable of holding golden seals and sitting in government offices.

耳大唇薄水克火，衣食貧寒空有智。唇大耳薄亦如然，此相之人終不貴。鼻大眼小金克木，一世貧寒受孤獨。眼大鼻小難為成，雖有資財壽命促。舌小耳大水克火，急性孤獨區人我。耳小舌大亦不仁，慳貪心惡多災禍。舌大鼻小火克金，錢財方盛禍來侵。鼻大舌小招貧苦，壽長無子送郊林。眼大唇小木克土，相此之人終不富。唇大眼小貴難求，到老貧寒死無墓。五行比和相應：耳反須貼肉，鼻仰山根足，眼露黒精多，唇反齒如玉，臉近於眼口，必主公卿福，只恐壽不延，性氣剛難伏。

Big ears and thin lips: ears belong to water, lips belong to fire (this is according to the matching in this book), water overcomes fire, so although one may have wisdom, they will be poor and have difficulty in obtaining food and clothing. Big lips and thin ears are the same; such a face is destined not to be prosperous. Big nose and small eyes: nose belongs to metal, eyes belong to wood, metal overcomes wood, so one will be poor and lonely all their life. Big eyes and small nose: career is difficult to achieve, even if one has wealth, life is short. Small tongue and big ears, water overcomes fire, the person is quick-tempered, solitary, and计较 (calculating) about matters of self-interest. Small ears and big tongue are not benevolent, they are stingy, greedy, and have a bad heart, often inviting misfortune. Big tongue and small nose, fire overcomes metal, wealth is just beginning to flourish when misfortune comes. Big nose and small tongue leads to poverty, even if one lives long, there will be no children to care for them at the end, and they will be buried in the outskirts of the village. Big eyes and small lips, wood overcomes earth, such a face is destined not to be rich. Big lips and small eyes, it is difficult to achieve wealth and honor, and one will be poor in old age, dying without even a burial place. As for the appearance where the Five Phases are in harmony and balance: although the ears are big and close to the face, the nose is high but the bridge of the nose is full, the eyes are prominent but the pupils are numerous, the lips are big but the teeth are white as jade, and the cheeks are in harmony with the eyes and mouth—such a person will surely have the fortune of a high official, but they may not live long, because their nature is hard and difficult to tame.

一曰眼為官學堂，欲得長而秀、清、黒白分眀，主有官職。二曰當門兩齒為內學堂，欲得白而平正、宻而瑩大者，主有忠信徳行。三曰額為祿學堂，欲得方而廣、瑩而峻，主爵祿富貴。四曰耳門之前為外學堂，欲得平滿光瑩，主聰眀學識也。

First, the eyes are called 'Official Academy' and should be fine, long, beautiful, clear, and with distinct black and white parts, indicating the possession of official rank. Second, the two teeth in the middle of the mouth are called 'Inner Academy' and should be white, even, closely aligned, and smooth and wide, indicating a person who is loyal, honest, and virtuous. Third, the forehead is called 'Salary Academy' and should be square, broad, smooth, and high, indicating rank, salary, and wealth. Fourth, the area in front of the ear is called 'Outer Academy' and should be flat, full, and smooth, indicating intelligence and learning.

上輔學堂者，身自天中至印左右橫列十位，謂之二分部。光潤全起，成就平如徑寸，主大貴，出□入相，官至二品。更若中輔全者，位極人臣，一品之職。上輔有一部缺陷，仍以中下輔參之；此而不成就，止主參領權務、出納主命，官至二品。

The term "Shang Fu Xuetang" refers to the area from the Tianzhong (the midpoint of the forehead) to the Yingtang, including the ten lateral sections on both sides, collectively known as the "Er Fen Bu." If this area is smooth, full, and uniformly elevated, forming a square of about one inch, it indicates great fortune, allowing one to become a general or a minister, reaching the rank of second class. If the "Zhong Fu" is also complete, one may attain the highest position as a first-class official. If there is a defect in the Shang Fu, one should refer to the Zhong Fu and Xia Fu for judgment; if none of these are complete, one may only be responsible for minor administrative tasks and conveying royal orders, with an official rank up to second class.

或中下全陷無部應得，主給承郎、武侯。更東西嶽起、地角髙額相應之時節，□方面。或中輔更一分應之，必為真宰之位，當榮極旺二十年，早遂中限，當秉生殺。若下輔二分應者，亦無缺陷，當主大權。然下輔主繁冗之職，即不能久居相府，當鎮方郡，必建旌旗。若下二分與上輔全備，即使相矣。

If both the middle assistant and the lower assistant are collapsed and none of the parts correspond, then one can only hold a low position such as that of a minister of state or a military officer. Now check whether the Eastern Mountain (left cheekbone) and the Western Mountain (right cheekbone) are prominent, and whether the ground angle and the high forehead correspond with each other. If they are well coordinated (the original text is missing one character here), one can take charge independently. If the middle assistant has even a fraction of correspondence, one is certainly destined to hold the position of a true prime minister, enjoying twenty years of prosperity. In middle age, one will achieve success early and hold great power over life and death. If the lower assistant has two parts corresponding and is without defects, it also indicates holding great power; however, the lower assistant governs positions with complex duties, so one cannot remain long in the prime minister's office, but is more likely to be stationed in a province or state, establishing a military headquarters. If the lower assistant has two parts corresponding with the upper assistant and both are complete, then one will hold the position of a chancellor who is also a military governor.

若上合一分、中輔一分全者，亦主內制清要之位；或只相部合一分五釐，餘別無應，形足炁清，必給評御史之職；更中輔五釐應之，必殊常要之位，才名挺動四方。中輔二分全者，應為成就，主卿監丞相兵□之權；或東西嶽起、地角朝厚，武官主侯伯之封。中上三分全好者，大權一為，皆少通無滯，一為旺二十年，所謂蘭膏成就，學堂寛博，真貴人也。若學堂或圓或方，五分俱起，統攝萬邦，助國王侯伯之相。以上若一位枯乾、惡色、亂紋、痕壓，皆為破陷，雖郡城職位，多滯迍邅也。

If the upper auxiliary is combined to form one part, and the middle auxiliary also has a complete part, it indicates a position of internal control (such as the Hanlin Academy scholars who handle imperial orders). If only a particular part of the face forms one part and five percent, and the rest do not correspond, but the form is full and the qi is clear, one is sure to attain positions such as attendants, assessors, or imperial censors. If there is also a correspondence of five percent in the middle auxiliary, one will certainly hold a very important position (the original character is a variant form of the base text), with great talent and reputation shaking the world. If the middle auxiliary is sufficient for two parts and complete, it signifies achievement, indicating the control of officials, chancellors, and military power (the base text is missing one character). If further the Eastern and Western Mountains (left and right cheekbones) are prominent, and the ground angle faces upward and is thick, a military official may attain the rank of marquis or duke. If the middle auxiliary combined with the upper auxiliary forms three parts well, it indicates someone who holds great power, with few obstacles in life, able to flourish for twenty years—this is called "lan gao achievement" (like fine oil lighting a lamp, with bright and smooth light). A broad and spacious study area indicates a true nobleman. If the study area or the round and square parts are fully formed with five parts rising, one can govern all under heaven, being a minister who supports the state as a king, marquis, or duke. All these areas, if any part is dry, the qi is turbid, there are chaotic lines, or scars cover it, are considered broken and ruined; even if one attains a position in a prefecture, it is mostly obstructed and difficult to proceed.

中輔學堂者，自山根下至準上、兩眼、正口並額骨六位，謂之一分位。若位豐隆，或若紅紫色光澤，無斷紋痕翳黶黒痣，主都察臺閣清資；不然兵刑之位，一生少滯無災有聲名。更下輔一家全應，必為四品蔭深正郎之職。若下輔二分全與中輔俱好，即三公尚書侍郎，不入兩府有威權，重名動朝野；武臣則建節方外，將帥之權。

The term "Zhong Fu Xue Tang" refers to the area from the mountain root down to the qun tou, including the two eyes, mouth, and the bone of the forehead, collectively known as the "one part position." If these areas are full and prominent, or show a red or purple luster, without broken lines, scars, dullness, or black spots or moles, then the person is destined for prestigious positions such as the Imperial Inspection Office, the Board of Censors, or the Grand Secretariat. Otherwise, they will serve in the Ministry of War or the Ministry of Justice, experiencing little obstacles, no calamities, and gaining reputation. If both the upper and lower Fu are fully corresponding, they will certainly attain the rank of fourth class and hold a position of considerable influence. If both the lower Fu are complete and the middle Fu are also good, they will reach the level of the Three Dukes, the Minister of State, or the Deputy Minister. Even if they do not enter the Zhongshu or Zhongmi offices, they will possess great authority and a prominent reputation that shakes the country. If the person is a military official, they will establish a military governorate outside the capital and hold the power of a general.

其下輔成，其中輔有五釐不成就，亦主卿監四品官。若中輔全就而龍虎外起，並主三品之位。如形神端靜，部位相稱，骨氣清秀，頭角深長，髙入髮際，主給諌清要之職。其氣昏濁，部位不眀，疵瘢黒痣，是謂缺陷；有破乃一生少權無聲多滯，官職歇滅。凡相人宜細詳消息，則不失矣。

If the lower auxiliary is completed, and the middle auxiliary is only five percent incomplete, it indicates a position equivalent to a fourth rank official. If the middle auxiliary is fully completed, and the dragon and tiger horns are prominently raised outward, it signifies a third rank position. If the appearance and spirit are dignified and calm, with all parts harmoniously proportioned, clear bone structure, and long, high forehead extending into the hairline, then one is destined for important posts such as the Chief Attendant or the Counselor of Advice. Conversely, if the complexion is dull, the features are indistinct, and there are blemishes, moles, or black spots, this is called 'defect'. Once there is any damage, the person will have little authority, lack reputation, face many obstacles, and even lose existing official positions. In all cases of physiognomy, one should carefully examine these signs to avoid mistakes.

下輔學堂者，自□壁下至頥額四位，謂之二分位。二位豐滿眀澤光潤而全成就者，主卿監正郎、兵將藩府繁劇要務之任；如武臣則防團刺史守邉之職。如二分俱備，只左右破陷四釐者，可取準頭應之，亦主員五品三品職官，武則諸司使副之位，然須多滯，晚年方逹者。下輔毎分即有五釐，兩處共成一分者，京官幕職而已。

The term "Xia Fu Xue Tang" refers to the area from the lower part of the face (where the text is missing one character) down to the chin and the cheeks, collectively known as the "two parts." If these two parts are full, bright, lustrous, and well-developed, they indicate a person who holds important positions such as officials of high rank, senior officers, and key roles in military or regional administrations. For a military official, this would mean positions such as defense commander, military training commander, prefect, or border guard. If both parts are present but each is lacking by four fen, and the balance can be adjusted accordingly, it still indicates an official of rank five to three, with military positions being those of various officials and deputy officials, though there may be obstacles, and success is achieved later in life. If each of the two parts is only five fen, and together they form only one part, it indicates a position in the capital or a temporary assignment in a military advisory role.

若中輔兼得二釐光潤平滿，亦可位至員郎。或上輔兩三部中相應，合成一分七釐者，主正郎聲望清顯。其上中下三輔合得八釐者，文主令錄幕府之官，武當借職班行之位。若三兩處毎處二三釐，合成一分者，雖無官職，亦主衣食自足。若上部一分學堂，員郎之位；二分學堂，兩眉分制；或中下學堂應之，則將相資財職。上部學堂二分，共三分者，不入兩府，主兵將之權；共得四分者，出將入相；五分全就者，總攝四方，貴不可言也。上左右十位二分，中六位一分，下四位二分，都計五分此也。

If the middle auxiliary is also accompanied by two parts of smooth and full light, it can reach the level of a yuanyanglang or langzhong. If the upper auxiliary has two or three parts that correspond to each other, forming a total of one and seven cun, it indicates a position as a zenglang with high reputation and prominence. If the upper, middle, and lower auxiliaries together amount to only eight cun, then for civil officials it would be positions such as county magistrate, luoshi, or mufu, while for military officials it would be borrowed positions or low-ranking ranks. If there are three or two places, each contributing two or three cun, totaling only one cun, although there is no official position, it still indicates sufficient food and clothing. If the upper part has one cun of school, it indicates the position of yuanyanglang; if it has two cun, it indicates the position of two eyebrows controlling the imperial edicts; if the middle and lower auxiliaries also correspond, it indicates the qualifications, wealth, and official position of a general and prime minister. If the upper part has two cun of school, totaling three cun altogether, although not entering the two fu, it still controls the military; if it totals four cun, it indicates becoming a grand general or prime minister; if it totals five cun, it indicates governing all directions, with unparalleled nobility. The upper auxiliary's left and right ten positions count as two cun, the middle auxiliary's six positions count as one cun, and the lower auxiliary's four positions count as two cun, totaling these five cun.

形不勝貌，心不昧術，久昧者不明也。為物所役，故屈於用心；為事所奪，故謬於擇術。卒至凶咎悔吝之及也，然後怨天尤人，比比皆是，每一念想，未嘗不為太息。然臨事制物，正心術而可取者有七，乖心術而不可取者亦有七。

The form is less important than appearance, and appearance is less important than the mind's disposition; only when the mind is not obscured by divination techniques can it be good. If the mind is long obscured, one becomes confused and unclear. People are driven by external things, thus using their minds in a constrained manner; they are occupied by affairs, thus making mistakes repeatedly when choosing methods. Eventually, misfortune, calamity, regret, and shame all come upon them, and only then do they blame heaven and humanity—such people are everywhere. Every time I think of this, I cannot help but sigh. However, when people deal with matters, there are seven commendable ways of mind, and seven uncommendable ways as well.

所可取者何？一曰忠孝，二曰平等，三曰寛容，四曰純粹，五曰施恵，六曰有常，七曰剛直。其不可取者：一曰陰惡，二曰邪穢，三曰苛察，四曰矜誇，五曰奔競，六曰諂□，七曰茍且。此皆出心術之不同而感於異也，此古人有論心擇術之戒也。

Which seven are commendable? The first is loyalty and filial piety, the second is treating people with equality, the third is tolerance, the fourth is a pure heart, the fifth is willingness to help others, the sixth is consistent speech and action, and the seventh is uprightness and integrity. Which seven are not commendable? The first is being treacherous and malicious, the second is perverse and corrupt, the third is harsh and critical, the fourth is self-conceited and boastful, the fifth is seeking favors through flattery, the sixth is flattering and ingratiating (the original text is missing one character), and the seventh is being shrewd and seeking temporary comfort. All these are due to differing inner dispositions which manifest as different appearances and attitudes—this is exactly the warning given by the ancients to "choose the right method according to one's heart."

或曰：心術之不可取與所可取者，各有此於形可得乎？曰：貌端氣和者忠孝，骨正色靜者平等，眉開眼大者寛容，氣和閒暇者純粹，面開凖黃者施惠，鼻直神定者有常，形肅貌古者剛直，有是七者在所取也。

Someone asked: Can the merits and drawbacks of a person's heart and mind be seen in their appearance? The answer was: Those with upright appearance and calm breath are loyal and filial; those with solid bone structure and calm color are fair-minded; those with spread eyebrows and wide eyes are tolerant; those with harmonious breath and relaxed demeanor are pure-hearted; those with broad face and yellowish glow on the nose are generous; those with straight nose bridge and calm expression are consistent in their words and deeds; those with solemn appearance and ancient look are upright and straightforward. These seven qualities are all commendable.

眼凶神露者險惡，眼下嫩色者邪穢，眼深肉橫者苛察，眼有忿氣者矜誇，眼急色雜者奔競，視流容笑者謟□，氣麄身搖者茍且，有此七者為心術在所不取也。如眼下肉生、龍宮福堂黃氣盤繞，是有陰徳之人也。夫徳物無心，臨事無物，體道而出，體道而入，世間種種一無干吾之靈臺，果何心術之有哉？所謂心術者，乃以勉人之不及而已；懼而行之，亦可以同歸乎善而受道也。

One who has a fierce gaze and an outwardly revealing spirit is heartless and evil; if there is a faint red color floating beneath the eyes, it indicates a perverse and unclean nature; if the eye sockets are deep and the facial flesh is prominent, he is harsh and critical; if there is a resentful look in the eyes, he is self-important and boastful; if the gaze is restless and the complexion is mixed and disordered, he is scheming and seeking advantage; if the eyes move about and the face shows a false smile, he is flattering and ingratiating; if the breath is coarse and the body sways unsteadily, he is living a life of compromise and laziness. Those who possess any of these seven traits have improper intentions and are all undesirable. On the contrary, if the flesh beneath the eyes is full and round, and the "Dragon Palace" (eye sockets) and "Futang" (the area around the eyes) are surrounded by a yellowish luster, then this person has accumulated Yin Virtue. A truly virtuous person performs good deeds without seeking recognition or reward, remains unmoved by external things when facing affairs, and every action conforms to the Dao. The worldly affairs cannot disturb his mind. Then what is the point of talking about "intentions and methods"? The so-called "intentions and methods" are merely a way to encourage those who have not yet reached this level. If one maintains reverence and acts accordingly, he can also eventually become good and follow the Dao.

徳為義大矣哉！天之有大徳也，四時行而長處高；地之有至徳也，萬物生而長處厚；人之有徳也，亦若是矣。故天道佑之，人心歸之，享長生之榮。且能孝於親，能忠於君，能和於人，能濟於物，為徳之先，為行之表，雖未陽賞，必獲陰報；未及其身，必及子息。

The concept of "de" (virtue) is of great significance. Heaven possesses great virtue, so the four seasons continue without end and remain ever enduring. Earth possesses ultimate virtue, so all things grow ceaselessly and remain ever abundant. Humans possess virtue as well, and the principle is the same. Therefore, the heavenly way protects him, people's hearts turn toward him, and he enjoys enduring prosperity and glory. Being filial to one's parents, loyal to one's sovereign, harmonious with others, and benevolent to all things, these are the most essential aspects of virtue and serve as exemplary conduct. Even if such a person does not receive immediate visible rewards, he will surely receive hidden recompense. If the retribution does not fall upon himself, it will certainly fall upon his descendants.

是以善相者先察其徳而後相其形。故徳美而形惡，無妨為君子；形善而行凶，不害為小人。荀子曰：相形不如相心，論心不如論徳。此勸人為善也，又言其徳為先矣。夫形者譬之匠也，材既美矣，匠拙則棄之，乃為不材之木也。人之形美矣，茍無徳，則形以虛美而天禍人損，遭之凌辱無疑也。是知徳在形先，形居徳後，乍可有徳而形惡，不可形善而無徳矣。

Therefore, those skilled in judging people first examine their virtue, and only then consider their appearance. Thus, a person with good virtue but an ugly appearance is still a gentleman; whereas someone with a good appearance but evil behavior is still a petty person. The "Xunzi · Fei Xiang" says: judging appearance is not as good as judging the heart, and judging the heart is not as good as judging virtue. This is encouraging people to do good, and also emphasizing that virtue should come first. Appearance is like wood, and virtue is like the craftsman: even if the wood is excellent, if the craftsman is clumsy, it will be discarded, becoming useless wood. Even if a person is born with a beautiful appearance, without virtue, this appearance is merely superficial beauty, and heaven will bring calamity, others will harm him, and suffering humiliation is certain. From this we can see that virtue comes before appearance, and appearance comes after virtue; it is better to have virtue even if the appearance is ugly, than to have a good appearance without virtue.

古之至人以生為勞佚，以死為休息，是以知來去非我，而可以生可以死也。將獨立乎萬物之上，斡旋乾坤於太虛之中，果何得死生而相耶？此鄭之神巫見帶人子，始以其子不可復治，終則未死而老也。

Ancient sages regarded life as alternating between labor and ease, and death as rest, thus understanding that both birth and death are not under the control of "I." Therefore, they could accept either life or death without attachment. Such a person stands independent above all things, rotating the heavens and earth within the great void. How could they concern themselves with the relationship between life and death? In the chapter "Shouldering the Empire" of the "Zhuangzi," the soothsayer Ji Xian from the State of Zheng looked at the physiognomy of Hu Zi, but the text here is corrupted. Initially, Ji Xian concluded that Hu Zi was gravely ill and beyond salvation, but Hu Zi did not die, instead remaining as before.

徒下愚而不知道，汨沒世事，認已為有，認物為我，以生為可悅，以死為可惡，內焉所蔵於心，思慮縈縈，妄意一生，面目乃變，使人得以相之。故神昏者死，神亂者死，神浮者死，神雜者死，以此言談動止俱失當，不過數旬而死矣。須更看淺深而斷，然不可拘也。嗚呼死生亦大矣，世之迷者改頭換面，沉溺苦海，不知究也。胡不斷所寂滅，觀相識本來面目，證果大事者？而不然，未免流轉死生之途而受苦惱也。

Only those who are foolish and lack understanding are immersed in worldly affairs, taking themselves as real and external things as part of themselves, thinking that living is pleasant and dying is dreadful. They harbor these thoughts in their hearts, with continuous worries and endless delusions, thus their appearance changes accordingly, allowing others to see a form. Therefore, those whose spirit is dull will die, those whose spirit is scattered will die, those whose spirit is restless will die, and those whose spirit is mixed will die. Moreover, if their speech and behavior lose restraint, they will die within a few days. Of course, one must also consider the depth of these signs to judge, and not be rigid in one's approach. Alas, birth and death are great matters! In the world, those who are confused change their appearances and cycle endlessly, drowning in suffering without knowing the root cause. Why not eliminate delusions, return to quietude, and reflect inwardly to recognize one's original nature, thus achieving enlightenment? If not, one will inevitably wander through the cycle of birth and death, enduring various sufferings.

神之為道，出而不可見，隠而不可求，故虛而無形也，則是索之於心；隠而無象也，則可測之於形。昭昭然見於眉目之上，幽幽然運於五臓之裡。故人云：晤盡則神逰於眼，六徳則神思於心。是神出處於形而為之表，猶日月之光外照萬物而其神隠於日月之內也。

The "spirit" as a being appears invisible when it manifests and is unattainable when it hides. It is empty and formless, and can only be sought within the mind; though it is hidden and without form, it can be measured through one's appearance. It clearly appears above the eyes, yet mysteriously moves within the five internal organs. Therefore, the ancients said: when a person is fully awake and enlightened, the spirit moves in the eyes; when the six virtues arise, the spirit thinks within the heart. This shows that the spirit originates from the form and serves as its external expression, just as the light of the sun and moon shines outward to illuminate all things, while the essence of the sun and moon remains hidden within their bodies.

且夫人之眼明則神清，昏則神濁；清則六徳多、六昧少，濁則六昧多、六徳少。夫夢之境界，葢神逰於心而所逰逺，亦出五臓六腑之間，與夫耳目視聴之內也。其所逰之象與所見之事，或因想而成，或遇事而至，亦吾一身所自有也。故夢中所見之事，乃在吾一身之中，非出吾一身之外矣。

When a person's eyes are bright, their spirit is clear; when the eyes are dim, the spirit is turbid. A clear spirit has more good thoughts (the Six Virtues) and fewer confused thoughts (the Six Confusions); a turbid spirit has more confused thoughts and fewer good thoughts. As for dreams, they occur when the spirit wanders within the heart and moves far, but it remains within the five viscera and six腑, and within the ears and eyes and their functions. The scenes and events seen in dreams are either formed from thoughts during the day or triggered by some event. In the end, they are all things that already exist within oneself. Therefore, what is seen in dreams still resides within oneself and has not gone beyond one's own body.

故白眼禪師說夢有五境：一曰虛境，二曰實境，三曰過去境，四曰見在境，五曰未來境。是神躁則境生，神靜則境滅，則知是境也由人動靜而生者也。夫望其形而灑然而清，或翹然而秀，或皎然而明，或凝然而瑩，眉目聳動，精彩射人，皆由神發於內而見於表也。

Therefore, the White Eye Chan Master said that dreams have five kinds of realms: the first is the empty realm (a dream of delusion), the second is the real realm (a dream corresponding to actual events), the third is the past realm, the fourth is the present realm, and the fifth is the future realm. When the spirit is restless, dreams arise; when the spirit is calm, dreams vanish—this shows that dreams arise and vanish according to the movement and stillness of the human mind. Observing a person's appearance, some appear free and clear, some upright and refined, some bright and luminous, some steady and smooth; the brilliance in their eyes and eyebrows, dazzling and striking, are all manifestations of the spirit emerging from within and appearing on the outside.

其神清而和明而徹者，富貴之象也；昏而濁柔而怯者，貧薄之相也。實而靜者其神和，《玉管》云：詳而靜者其神安，虛而急者其神躁。故於君子善養其性者，無暴其氣，其氣不暴則形安，形安而神不全者，未之有也。

The spirit is clear and harmonious, bright and penetrating, indicating a prosperous and wealthy appearance; the spirit is dull and turbid, soft and timid, indicating a poor and meager appearance. When the spirit is full and calm, the spirit must be harmonious. The "Jade Tube Illuminating the Divine Bureau" says: those who are composed, careful, and quiet have a stable spirit; those who are empty and hurried have a restless spirit. Therefore, the gentleman who is good at cultivating his nature never allows his qi to become fierce; if the qi is not fierce, the body will be stable; if the body is stable but the spirit is not complete, such a thing has never happened.

又云：氣者陰陽之移，人無寒暑之故，不其難乎？髣髴之間，變則有氣，神則同乎氣而有所主也；及乎氣變而有形，神止乎形而有寓也。變而有生，神則未嘗生；變而有死，神則未嘗死。古之得道者，不染塵埃，不役於事為，知神之妙與太虛同體，知神之□與造化同用，則為聖人、至人、神人。

It is also said that qi arises from the movement and transformation of yin and yang. If a person's body lacks the qi mechanism akin to the coming and going of cold and heat, would it not be difficult to take form? In a state of vague and indistinct awareness, when there is a change, qi arises, and the spirit coexists with the qi and becomes the master. When the qi changes further to take form, the spirit then resides within the body and finds its dwelling. Transformation brings about life, yet the spirit itself was never born; transformation brings about death, yet the spirit itself was never dead. Ancient sages who attained enlightenment were not tainted by worldly affairs, nor enslaved by duties. They understood that the spirit is subtly one with the great void, and that the spirit's subtle workings are in harmony with the workings of creation and transformation. Such individuals are the sages, the highest sages, and the divine beings.

為用如此，是形在人世間者，神則蔵於心，發現於眉目之間，猶未失其本真。則以古為上，清次之，蔵次之，媚又次之。如流散昏濁，是其從迷至迷，一至如此，不足論也。聳然不動，視之有威，謂之古；澄然瑩徹，視之可愛，謂之清；怡然灑落，視之難舍，謂之媚。各得其體格神氣而賦之，未有不為公卿，達而上則神仙矣。媚雖有貴，乃阿□謟佞之人，雖在朝廷，身之進退亦何足數。似明不明，似峻不峻，謂之流散；似醉不醉，似困不困，謂之昏濁。嗚呼，人之喪精失靈，不知神之所謂，以至為萬物同出入於機，不知覺也。

The function of the spirit is thus; therefore, although a person's body is in the world, as long as the spirit resides within the heart and appears between the eyebrows, he has not yet lost his original true nature. The different levels of the spirit: "Ancient" is the highest, "Clear" is next, "Hidden" comes after that, and "Charming" is the next level; as for "Scattered" and "Dull," these are going from confusion to deeper confusion, and at this point they are not worth mentioning. What is "Ancient"? The expression is upright and unmoving, appearing naturally dignified. What is "Clear"? The spiritual light is clear and bright, appearing lovable. What is "Charming"? The expression is pleasant and free, appearing so attractive that one cannot look away. If these qualities are each matched with appropriate body and spirit, none will fail to achieve the rank of a minister or official; going further, they may become immortal beings. However, the "Charming" type, although it may lead to high status, mostly belongs to those who flatter and are sycophantic. Even if they are in the court, their rise and fall are not worth mentioning. The state of "Scattered" is like being neither clear nor strict; the state of "Dull" is like being neither drunk nor tired. Alas, people have lost their vital energy and clarity, not knowing what the "spirit" really is, thus moving in and out of the mechanisms of creation like all things, yet remaining unaware of it themselves.

神之有餘者，眼色清瑩，顧盼不斜，眉秀而長，精彩聳動，容貌澄徹，舉止汪洋，灑然逺視若秋月之照霜天，巍然近矚似和風之動春蘤，臨事剛毅如猛獸而步深山，處眾逸超似丹鳯而翔雲路。其坐也若介石不動，其臥也如棲鳥不揺，其形也洋洋然如平水之流，昻昻然如孤峰之聳。言不妄發，性不妄躁，喜怒不動其心，榮辱不易其操，萬態紛錯於前而心恆一，斯皆謂神有餘也。神餘者皆為上貴之相，凶災難入，天祿永保其終矣。

The term "shen yu" refers to a person whose eyes are clear and bright, with a steady gaze that does not wander; whose eyebrows are elegant and long; whose spirit is vibrant and radiant; whose appearance is pure and translucent; and whose demeanor is broad and magnanimous. From afar, he appears free-spirited and clear, like the autumn moon shining upon a frosty night sky; up close, he is dignified and approachable, like a gentle breeze stirring spring flowers. When facing matters, he is resolute and decisive, like a fierce beast walking through deep mountains; when among people, he stands out like a red phoenix soaring through clouds. When sitting, he is as steady as a rock; when lying down, he is as calm as a resting bird. His appearance, when relaxed, flows like still water; when upright, rises like a solitary peak. He speaks without haste, and his nature is not impetuous; neither joy nor anger can shake his heart, nor can honor or disgrace alter his integrity. Amidst countless complex situations, his mind remains unwavering. These are all characteristics of "shen yu." People with "shen yu" are of the highest auspicious appearance, and misfortune cannot touch them; the heavenly bestowed official position can be preserved until the end.

神之不足者，不醉似醉，常如病酒；不愁似愁，常如憂慽；不睡似睡，如睡才覺；不笑似笑，忽如驚忻；不嗔似嗔，不喜似喜，不驚似驚，不痴似痴，不畏似畏；容止昏濁，似染顛癎；神色慘愴，常如有失；恍惚愴惶，常如恐懼；言語澀縮，似羞隠蔵；體貌低摧，如遭凌辱；色初鮮而後暗，語先快而後訥。此皆謂神不足也。神不足者多招牢獄枉厄，有官亦主失位矣。

the so-called "spiritual deficiency" refers to a state where one is not drunk yet appears drunk, always seeming as if they have a hangover; not sad yet appears sad, always as if they have some inner sorrow; not asleep yet appears asleep, as if just awakened; not smiling yet appears to be smiling, suddenly seeming happy out of surprise; not angry yet appears angry, not joyful yet appears joyful, not startled yet appears startled, not dazed yet appears dazed, not afraid yet appears afraid. Their expression and demeanor are dull and murky, like someone with epilepsy; their appearance is gloomy and sorrowful, as if something has been lost; they are confused and restless, always seeming afraid; their speech is hesitant, as if they have something they are ashamed to say and are hiding it; their posture is hunched and low, as if they have just suffered humiliation; their complexion starts bright but later turns dark, and their speech begins fluent but then becomes stammering. All these are called "spiritual deficiency." People with spiritual deficiency are prone to imprisonment and wrongful accusations; even if they hold an official position, they are likely to lose their rank and position.

論一人之至好，御二氣以成徳，交通而和也則萬物遂其性命，乖戾不調也則萬物失其理，此乃天地之氣見乎變化也。石蘊玉而山輝，淵藏珠而川媚，由夫至精之寳見乎山川也。萬物之情美，莫不發乎氣而見乎色矣。夫形者質也，氣者用也，氣所以充乎質，質所以運乎氣，是以由氣以保形，由形以安氣。

In considering the most essential aspect of a person, he relies on mastering the two energies of yin and yang to cultivate his virtue. When these two energies interact and harmonize, all things fulfill their nature and destiny; when they clash and become discordant, all things lose their order—this is the principle revealed by the energies of heaven and earth in their transformations. A piece of jade contained within a stone gives the whole mountain its radiance; a pearl hidden in a deep pool gives the entire river its grace: this is how the most refined treasures manifest through mountains and rivers. The inner beauty of all things does not arise except from 'qi' and is expressed through 'form'. Form is the substance, qi is the function; qi fills the substance, and the substance serves to carry qi. Therefore, one must rely on qi to nourish the form, and also use the form to hold qi in place.

故質宏則氣寛，神安則氣靜，得失不足以動其氣，喜怒不足以驚其神，則於徳為有容，於量為有度，是謂厚重有福之相也。形如材，有松栢荊棘之異；氣有規矩準繩之工，隨材而成器，隨形而制體。故君子以形為善惡之地，以氣為騏驥之馬，善御之而得其道也。

Therefore, if the substance is grand and substantial, the spirit will be broad and at ease; if the expression is calm and steady, the spirit will be quiet and serene. Loss and gain cannot disturb his spirit, joy and anger cannot agitate his mind. Thus, in virtue he has capacity, and in conduct he has order—this is called the appearance of being thick and solid, which brings blessings. The form is like wood, which may be pine or thorn; the spirit is like the carpenter's square, compass, level, and plumb line, which shape the wood into objects according to its nature, and form the proper structure according to its shape. Therefore, the gentleman regards the form as the place where good and evil grow, and the spirit as the reins to control this fine horse. To master it well is to grasp the correct way of physiognomy.

是以善人之氣，不急不暴，不亂不躁，寛能容物若大海之洋洋，和能接物類春風之習習，剛而能制萬態不足動其操，清而能潔千塵不足汙其色。小人反是，則不寛而隘，不和而戾，不剛而懦，不清而濁，不正而偏，不舒而急。但視其氣之淺深，察其色之躁靜，則君子小人可辨矣。

Therefore, the qi of a virtuous person is not hurried, not fierce, not scattered, not restless: it is broad and tolerant, capable of embracing all things, like the vastness of the sea; it is harmonious and welcoming, able to receive many people, like the gentle warmth of spring wind; it is strong yet self-restrained, unshaken by myriad changes; it is clear and pure, untouched by worldly dirt. In contrast, the small person is narrow-minded, not harmonious but cruel, not strong but weak, not clear but murky, not upright but biased, not calm but impetuous. By observing the depth of his qi and the tranquility or restlessness of his complexion, one can distinguish between the virtuous and the petty.

氣長而舒和，寛裕而不暴者，為福壽之人；急促而不勻，暴然見乎色者，為薄淺之相也。且氣之為道，又發乎顏表而為吉凶之兆也。其散如毛髮，其聚如黍米，望之有形，按之無跡，出入一面之部位，又應人之禍福。若氣呼吸無聲，耳不自聞，或臥而不喘者，謂之息，壽相也；其或呼吸氣盈而動者，乃為夭死之人。孟子不顧萬鍾之祿，以善養其氣者也；爭升合之利而悻悻然戾其色、暴其氣者，何足道哉！

The qi that is long and smooth, harmonious and gentle, and abundant without being fierce, belongs to those who are blessed with fortune and longevity. In contrast, qi that is quick and uneven, with a fierce and cruel expression on the face, indicates a shallow appearance. As for the principle of qi, it can manifest on the face and serve as a precursor to good or bad fortune: when it spreads out, it is fine as hair; when it gathers, it is small as a grain of millet; it appears as if there is a shape when viewed, but there is no trace when pressed; it moves in and out in various parts of the face, and each part corresponds to one's misfortune or fortune. If the breath is silent, even the person's own ears cannot hear it, or if one stops breathing while asleep, this is called "turtle breath" (a variant character for "turtle"), which is a sign of longevity. Conversely, those whose breathing is strong and whose chest and abdomen rise and fall violently are short-lived. Mencius could not value a large salary of ten thousand measures of grain because he was good at cultivating his qi. As for those who become angry and change their faces over a small gain of one measure or one cup, it is not worth mentioning at all.

氣之所以養形，在五臓六腑之間，因七情而斂散，故發於五嶽四瀆之上，有六氣之變，能清濁以無餘。湛然寂如，固山水之淵，非六氣可得而取也。青龍之氣如祥雲襯月，朱雀之氣如朝霞暎水，勾陳之氣如黑風吹云，螣蛇之氣如草木將灰，白虎之氣如凝脂塗油，□武之氣如膩煙和霧。六氣之中惟青龍為吉，其它或主破散，或主憂驚，或主哭泣，或主陰賊。

The reason that qi can nourish the body is that it resides between the five zang and six fu organs, and it converges or disperses according to the seven emotions of joy, anger, sorrow, thought, grief, fear, and alarm. Thus, it manifests on the five mountains and four rivers (the key areas of the face). The changes of qi are called the six qi, which distinguish clearly between clear and turbid qi without any omission. As for the appearance of qi that is profoundly still and deep, like a deep mountain stream, it cannot be encompassed by the six qi. The forms of the six qi are as follows: the qi of the Azure Dragon resembles a auspicious cloud supporting the moon; the qi of the Vermilion Bird resembles the morning glow reflected on water; the qi of Gou Chen resembles black wind stirring dark clouds; the qi of Teng Sha resembles grass and trees about to turn to ash; the qi of the White Tiger resembles solid grease smeared on the face; and the qi of the Black Tortoise (the missing character in the original text) resembles oily smoke mixed with mist. Among the six qi, only the Azure Dragon's qi is auspicious, while the others may indicate loss of wealth and dispersion, sorrow and alarm, crying and mourning, or plots and hidden harm.

如骨形不入格，終身為所累；如形骨正，當得數，然後氣散名顯也。亦看所賦之深淺而消息之。人有異相不貴，由為雜氣所繞，如逺山竒峰秀嶂，小為雲霧所蔽，不可得而見也。一遇匝地清風、當天皎月，奇峰秀嶂非特可覽於目前，必使留戀難舍也。

If a person's bone structure and form do not conform to the standard, these bad influences will burden him for his whole life; but if his form and bones are upright, when the right time comes, the bad influences will naturally dissipate and his reputation will naturally become prominent. This also depends on the depth of his innate qualities. Some people may have extraordinary appearances but are not wealthy or esteemed, because they are entangled by chaotic influences, just like the remarkable peaks and ridges of a distant mountain, which become invisible when slightly obscured by clouds. Once there is clear wind all around and a bright moon in the sky, those remarkable peaks and ridges not only become clearly visible but also leave people reluctant to leave. Human appearances are the same; once the chaotic influences disappear, the noble qualities will naturally emerge.