The form of a short stature.

一頭短，二面短，三身短，四手短，五足短。五者俱短，骨細肉滑，印堂明潤，五嶽朝接者，少卿公侯之相也。雖俱五短而骨麄惡，五嶽缺□，則為下賤之人也。其或上長下短，則多富貴；上短下長，主居貧下矣。

"The five shortnesses" refer to: the head is short, the face is short, the body is short, the hands are short, and the feet are short. If all five are short, and the bones are fine, the muscles are smooth and moist, the forehead is bright and moist, and the five mountains (the five key features of the face) are mutually facing and connected, then this is the appearance of a high-ranking official such as a Minister of State or a Duke. Conversely, even if all five are short, but the bone structure is coarse and unattractive, and the five mountains are defective (the original text is missing one character), then this indicates a low-born person. If the upper body is long and the lower body is short, it often indicates wealth and honor; if the upper body is short and the lower body is long, it usually indicates a life of poverty and low status.

一頭長，二面長，三身長，四手長，五足長。五者俱長而骨貎豐隆、清秀滋潤者善；如骨肉枯槁、筋脈迸露，雖俱五長，反為貧賤之輩也。或有手短足長者，主貧而賤；足短手長者，主富而貴也。

The "Five Lengths" refer to: one head long, two face long, three body long, four hands long, five feet long. If all five are long and the bone structure is full and clear with a smooth and moist appearance, it is a good face. However, if the bones are thin and the flesh is dry, with visible tendons, then even though all five are long, it indicates a poor and lowly fate. Additionally, if the hands are short and the feet are long, it signifies poverty and low status; whereas if the feet are short and the hands are long, it signifies wealth and high status.

人之性動於心而形於聲，故聲者氣實藏之。氣構眾虛而成響，內以傳意，外以應物。念有聲猶鍾鼔之響：若大則聲宏，若小則聲短。神清氣和，則聲溫潤而圓暢也；神濁氣促，則聲焦急而輕嘶也。故貴人之聲，出於丹田之內，與心氣相通，汪洋而外達。何則？丹田者聲之根也，心氣者聲之端也，舌端者聲之表也。夫根深則表重，根淺則表輕。

A person's nature is expressed through the heart and manifested in sound, so sound is actually the "qi" originating internally and being emitted. Qi in the empty spaces within the body collides and produces sound, internally conveying the mind's intention and externally responding to external things. When the mind moves, sound arises, just like the sound of a bell or drum: a large bell or drum produces a loud sound, while a small one produces a short sound. When the spirit is clear and the qi is harmonious, the voice is warm and smooth; when the spirit is turbid and the qi is hurried, the voice becomes anxious, urgent, light, and hoarse. Therefore, the voice of a nobleman originates from the lower abdomen, connecting with the heart's qi, and spreads outward in a vast and powerful manner. Why is that? The lower abdomen is the root of the voice, the heart's qi is the beginning of the voice, and the tip of the tongue is the outer manifestation of the voice. If the root is deep, the outer manifestation is heavy; if the root is shallow, the outer manifestation is light.

若夫清而圓，堅而亮，緩而烈，急而和，長而有力，有威若音大如洪鍾發響、鼉鼔震響，音小似寒泉飛韻、琴徽奏曲；接其語則粹然而後動，與之言則悠然而後應。是以聲之善者，逺而不斷，淺而能清，深而能藏，大而不濁，小而能新，細而不亂，出而能明，餘響激烈，笙簧宛轉，流行能圓能方。如斯之相，並主福祿長年。

As for good voice quality, it is clear and resonant, solid and loud, with a gentle yet firm tone, abrupt yet peaceful, long and powerful, with authority. A loud voice resembles the echoing of a great bell or the shaking of a鼍 drum, while a soft voice is like the clear sound of cold spring water or the melody of a jade zither. When he speaks, he is pure in expression before he begins to speak; when he converses, he is calm and composed before he replies. Therefore, a good voice is far-reaching yet unbroken, shallow yet clear, deep yet restrained, loud yet not muddy, small yet fresh, subtle yet not scattered, distinct when produced. Its lingering sound is vigorous and winding, like the melodious tones of a reed pipe, flowing smoothly and flexibly, both round and square. Those who possess such a voice are destined for blessings and longevity.

若夫小人之聲，發於舌端，喘急促而不逺，不離唇上，紊雜而斷續，急而又嘶，緩而又澀，深而帶滯，淺而帶躁；或大而散，或長而破，或輕而不勻，或繚繞而無節，或槎崖而暴，或煩亂而浮，麄濁飛散，蹇淺訥澀；或如破鍾之響、敗鼓之聲，或如寒雞哺雛、餓鴨哽肉，或似病猿求侶，或似孤鴈失群，細如秋蚓發吟，大似寒蟬晚噪，雄者如犬暴吠，雌者似羊孤鳴。如斯之聲，皆為淺薄也。

As for the voices of petty people, they come from the tip of the tongue: their breathing is rapid and does not carry far, their voices are confined to the area around the lips; they are disorderly and intermittent, becoming hoarse when they get excited and obstructed when they calm down. They carry a sense of stagnation from within and restlessness from without. Some are loud but scattered, some are long but broken, some are light and uneven, some are entangled without rhythm, some are rough and abrupt, fierce and violent, some are confused and superficial, coarse and scattered, stammering and shallow, dull and obstructed. Some sound like the ringing of a broken bell or the drumming of a broken drum, some like a hen in cold weather feeding her chicks or a hungry duck choking on meat, some like a sick monkey calling to its companions, some like a lone goose without a flock. Thin and low, like the soft murmur of earthworms in autumn; loud and shrill, like the noisy cries of cicadas at dusk; powerful and deep, like a dog suddenly barking fiercely; sharp and thin, like a sheep calling alone. All these sounds belong to the nature of superficiality.

或男作女聲細者，一世孤窮；女作男聲暴者，主一世妨害。然則身小而音大者吉，身大而音小者□。身聲相稱者善。或乾溼不齊者，謂之羅網聲；或小或大者，謂之雌雄聲。或先遲而後急，或先急而後遲，或聲未止而氣絶，或聲未舉而色先變，皆薄淺之相也。是以神定於內而氣和於外，則聲安而言有先後之序，乃無變色也；茍神不安必氣不和，則其言先後失序、醉色雜錯，皆是小人薄劣之相也。

A man who speaks in a high-pitched, delicate voice will be poor and lonely all his life; a woman who speaks in a rough, coarse voice will constantly harm others. Therefore, if someone is small in stature but has a loud voice, it is auspicious; if someone is large in stature but has a weak voice, it is inauspicious. Only when the body and voice are in harmony is it good. Some voices are uneven in dryness and moisture, called "net-like sound"; some voices fluctuate between small and large, called "male and female sound." Some voices start slow and then become urgent, some start urgent and then become slow, some finish speaking before their breath runs out, and some change their facial expression before they even speak—these are all signs of shallow character. Therefore, if the spirit is calm within and the energy is harmonious without, the voice will be steady, speech will be orderly, and the face will remain calm. If the spirit is restless and the energy is unbalanced, speech will be disordered, and the expression will be confused, like being drunk—these are the signs of petty and shallow people.

且聲如破筒者富，破瓦者賤，破木者貧，破竹者苦，公鵝聲者多破散，公鴨聲者多賤徒，暴如豺狼者毒害多，汪聲深堂者為福人。故聲細如啼貧賤孤恓，聲粗如哭災禍相逐，聲音明快意象逺大，聲音嫩嬌家活氷消。人之稟五行之形，其聲亦有五行之象：故木音髙暢，火音焦烈，金音和潤，水音圓急，土音沉厚。若與形相生則吉，相剋則□。

Further, a sound like breaking a bamboo tube indicates wealth, like breaking tiles indicates poverty, like breaking wood indicates hardship, and like splitting bamboo indicates toil. A sound like a male goose indicates ruin and dispersion, while a sound like a male duck indicates low status. A sound fierce like a jackal indicates cruelty and harm, while a sound loud and echoing in a deep hall indicates a fortunate person. Therefore, a sound thin as a baby's cry indicates poverty and loneliness, while a sound rough like wailing indicates continuous misfortune. A clear and bright sound indicates great ambition, while a weak and feeble sound indicates the family's fortune melting away like ice. Humans receive the forms of the Five Phases, and their voices also reflect the Five Phases: the sound of wood is high and clear, the sound of fire is restless and fierce, the sound of metal is calm and smooth, the sound of water is round and quick, and the sound of earth is deep and solid. If the voice harmonizes with the form and structure, it brings good fortune; if it conflicts, it brings misfortune.

為聲者分三主，可決成敗耳。初聲髙者初主強，中聲薄者中主強，後聲□者晚年卑。是以聲音主發閉之人，不可不善；不善者併為凶惡，必多災難刑厄，有官則多失位，有財則破散，男則不能保其室，女則不能保其家矣。凡聲最難辨，大抵舌頭圓全清潤響快，不宜焦急沉滯、刑破短促。若人大而聲小者，非逺器也；人小而聲大者，良器也。又須於五行形神辯論，聽五聲合與不合、刑與不刑，斷制不可言論也，畧具五聲訣於後。

Discourse on voice should also be divided into three main parts: beginning, middle, and end, which can be used to judge a person's success and failure in life. A high voice at the beginning indicates strong early years; a thin voice in the middle suggests strong middle years; and a weak voice at the end means a lowly old age. Therefore, voice is the key to determining whether a person's path is open or blocked. It is essential to pay attention to its quality. Unfavorable voices are considered ominous, leading to many troubles and hardships. Those in official positions may lose their posts, those with wealth may lose their riches, men may not be able to maintain their family, and women may not be able to preserve their household. Voice characteristics are difficult to discern. Generally, the tongue should move smoothly and fully, and the voice should be clear, smooth, and bright. It should not be anxious or hurried, nor should it be dull and stagnant. It should not be broken or short. If a person is tall but has a weak voice, he is unlikely to achieve great success; if a person is short but has a strong voice, he is a good material. In addition, one must combine the Five Phases with the form and spirit to analyze. One should listen to whether the five sounds match the form or not, whether they are in harmony or in conflict. The judgment here cannot be fully explained in a few words. Below is a brief summary of the five sounds.

金聲韻長清響逺聞，金圓潤則貴，金破則賤。土聲韻重響亮逺聞，重則貴，近薄則賤也。火聲清烈調暢不懦，完潤而慢則貴，焦破則貧賤。木聲韻條達，初全終散，沉重則貴，如輕則賤也。水聲韻清細響急長，細則貴，如輕則賤也。論五聲：又不以形類，葢為聲無形，但聽而□意，則詳酌其理，然後較其吉□，萬不失一也。

Golden sound: the tone is long and lingering, with a clear and resonant echo that travels far; a golden sound that is round and smooth is valuable, while a broken golden sound is of low value. Earth sound: the tone is thick and profound, loud and far-reaching; thick and solid is valuable, while shallow and thin is of low value. Fire sound: clear and fierce, with a smooth and strong tone without weakness; a complete and moist sound that is calm and composed is valuable, while a restless and broken sound is poor and lowly. Wood sound: the tone is smooth and open, beginning complete and ending scattered; steady and solid is valuable, while light and frivolous is of low value. Water sound: the tone is clear and delicate, with a quick and long echo; delicate is valuable, while light and frivolous is of low value. In summary, the five sounds: listening to the sounds does not need to be bound by the categories of form, because sound itself has no shape; as long as one listens carefully and feels deeply, carefully considers the principles, and then verifies its auspiciousness or inauspiciousness, there will be no mistakes.

五行散為萬物，人生萬物之上而聲亦辨其故：木音嘹嚦髙暢，激越而和；火音焦裂躁怒，如火烈烈；金音和而不戾，潤而不枯，玉磬流音；水音圓而清，急而暢，或條逹而流，或激而奮；土音深而不淺，厚而不薄，渾然如發在咽喉之間也。與形相養相生者吉，與形相剋相犯者□。

The Five Phases spread out and transformed into all things. Humans exist above these things, so their voices must also be identified with one of the Five Phases. The sound of wood is bright, high, and smooth, vigorous yet harmonious. The sound of fire is restless and explosive, like fierce flames. The sound of metal is calm and harmonious, moist and not dry, like the flowing sound of a jade bell. The sound of water is round and clear, quick and smooth, sometimes flowing freely, sometimes surging forward. The sound of earth is deep and not shallow, solid and not thin, like a sound coming from deep within the throat. If the voice harmonizes and supports the physical form, it is auspicious. If it conflicts and controls the physical form, it is inauspicious.

行者，進退之節，去就之義，所以見其貴賤之分也。人之善行如舟之遇水，無所徃而不利也；不善行者猶舟之失水，必有漂泊沒溺之患也。是以貴人之行如水而流下，身重而腳輕；小人之行如火炎上，身輕而腳重。故行不欲昻首而躩，又不欲側身而折；太髙則亢，太卑則曲，太急則暴，太緩則遲。周旋不失其節，進退各中其度者，至貴人也。

"Walk" refers to movement, which includes the measured pace of advancing and retreating, and the appropriate amount of going and staying. Therefore, from the way one walks, one can discern their status as noble or lowly. Those who walk well are like a boat in water, able to go anywhere smoothly. Those who walk poorly are like a boat without water, inevitably suffering from drifting or sinking. Therefore, a noble person walks like water flowing downward, with a steady body and light steps; a petty person walks like fire rising upward, with a light body and heavy steps. Thus, walking should not involve looking up proudly and taking large, jumping steps, nor should one lean sideways and twist the body. Lifting the head too high appears arrogant and unrestrained, while lowering it too much appears humble and bent. Moving too quickly appears impetuous, while moving too slowly appears dull. Those who move around and turn without losing control, and advance and retreat in proper measure, are of supreme nobility.

且行而頭低者多智慮，行而頭昻者少情義，行而偃胷者愚而下，行而身平者福而吉。如虎歩者福祿，如龍奔者權貴，如鵝鴨之歩者家累千金，如馬鹿之驟者奔波，如牛行者富而壽，如蛇行者毒而夭，雀跳者食不足，猿躑者苦不停，行者福壽，鶴歩者天祿，鴈行者聰明而賢，□行者疑而賤。行如流舟者富貴，行如急火者□賤。蹭蹬而來者性行不吉，洩洩而徃者財食有餘。

Those who walk with their heads low are often preoccupied with thoughts; those who walk with their heads high lack compassion and righteousness; those who walk with their chests puffed out and backs arched are foolish and lowly; those who walk uprightly are blessed and fortunate. Those who walk like tigers are destined for wealth and honor; those who walk like dragons are destined for noble status; those who walk like geese or ducks, moving slowly and steadily, will amass great wealth; those who walk like horses or deer, moving quickly and urgently, will have a life full of toil; those who walk like oxen will be rich and long-lived; those who walk like snakes, crawling, are cruel and short-lived; those who jump like sparrows will lack clothing and food; those who leap like monkeys will have continuous hardship; those who walk slowly like turtles are blessed and long-lived; those who walk gracefully like cranes will enjoy heavenly blessings; those who walk like geese are intelligent and virtuous. Some gait indicates a person is suspicious and lowly. Those who walk as if going with the current of water will be wealthy and noble; those who walk as if in a rush and confusion will be lowly. Those who stagger and wobble while walking have an ill nature and unfortunate deeds; those who walk calmly and composedly will have abundance in wealth and food.

腳根不至地，窮而夭壽。發行急如奔走者，賤居人下。行而左右偷視者，心懷望竊。行而回面後顧者，情多驚亂。大體行之貴也：腰不欲折，頭不欲低，發足欲急進，身欲直起，走欲闊端，而徃不凝滯者，貴相也。行者進退去就之間，欲中規矩，不反徐動有理者，善也。故肥人形重，行欲如飛；瘦人形輕，行欲如疑。此乃貴相。若斜身偏肩，如鵲之跳，如蛇之趍者，皆非善也。

A person whose heel does not touch the ground while walking is poor and short-lived. One who takes steps so hurriedly as if running is lowly and subservient. A person who looks left and right while walking has a mind full of covetousness and theft. One who turns his head back while walking is often anxious and unsettled. In general, the auspicious gait is one where the waist does not bend and the head does not lower; the steps should be quick and forward, the body upright, the steps broad and steady, and the movement unimpeded. This is the sign of a noble bearing. When moving forward or backward, one should follow proper conduct and not deviate from the usual manner, with actions composed and orderly. Therefore, a fat person, though heavy in body, should walk as light as flying; a thin person, though quick in body, should walk with the steadiness of hesitation. This is the sign of a noble bearing. If the body is crooked, the shoulders are slanted, and the movement is like a magpie jumping or a snake sliding, these are not auspicious signs.

坐，所以安止，欲沉靜平正，身不斜不側，深重盤石，腰背如有所助，終日不倦，神色愈清者，貴相；若如醉如病，如有所思者，皆不善相也。人云：人之行者屬陽，坐者屬陰，故行者體陽為動，坐者像陰為靜。凝然不動者，坐之徳也。坐而膝搖者，薄劣之人也；坐而頭低者，貧苦之輩也；坐而轉身回面者，毒；坐而搖頭擺腦者，狡。公然如石不動者，富貴；恍然如猿不定者，貧賤。坐定神氣不轉者，忠良福祿；坐定亂色變容者，凶惡愚賤。坐之為道，不端不正，其相不令；能謹能嚴，其福日添也。

Sitting is used for resting and settling down, and it should be calm and upright: the body should not be slanted or leaning, steady as a rock; the waist and back should feel as if supported by something, allowing one to sit all day without fatigue, with the spirit becoming clearer and clearer — this is a noble appearance. If one sits as if drunk, sick, or lost in thought, these are not good signs. Ancients said: human movement belongs to Yang, while still sitting belongs to Yin; thus, walking expresses Yang through motion, while sitting reflects Yin through stillness. Being still and unmoving is the virtue of sitting. Those who shake their legs while sitting are shallow and inferior; those who sit with their heads low are poor and humble; those who keep turning their heads while sitting are cruel-hearted; those who shake their heads and move their shoulders while sitting are cunning and deceitful. Those who sit upright and steady, like a rock, are destined for wealth and honor; those who sit restlessly, like monkeys, are destined for poverty and low status. After sitting down, if one's spirit remains focused and unmoving, they are loyal and blessed; if one's expression is chaotic and their face changes frequently, they are wicked and foolish. The principle of sitting lies in this: if one sits improperly, the appearance is bad; if one sits cautiously and respectfully, fortune increases day by day.

臥者，體息之期也，欲得安而靜，恬然不動者，福壽之人也。如狗之蟠者上相，如龍曲者貴人。睡而開口者短命，夢中咬牙者兵死，睡開眼者惡死道路，睡中囈語者賤中奴婢，仰形如尸者貧苦短命，臥中氣麄如吼者愚濁易死，合面覆臥者餓死，就床便困者頑賤，愛側睡者吉慶壽，多展轉者性亂，少睡者神清而貴，多睡者神濁而賤，臥易覺者聰敏，臥難醒者愚頑，喘息不聞者髙壽，喘息潤勻者命長，氣入多壽，氣少短命，氣出噓噓之聲者即死□。夫睡臥輕搖，未常安席者，下相也。

Sleeping is a time for the body to rest, and one should sleep securely and peacefully. Those who sleep calmly and motionless are destined for wealth and longevity. Those who curl up like a dog are of an excellent appearance, while those who lie with their bodies bent like a dragon are noblemen. Those who sleep with their mouths open are short-lived. Those who grind their teeth in their dreams will die by weapons. Those who sleep with their eyes open will meet a violent death on the road. Those who talk in their sleep are of lowly and servile fate. Those who lie flat on their backs, stiff and lifeless, are poor and short-lived. Those who breathe heavily and loudly while sleeping are dull-witted and prone to death. Those who sleep face-down will starve to death. Those who fall asleep immediately upon lying down are stubborn and lowly. Those who prefer to sleep on their sides are fortunate and long-lived. Those who toss and turn restlessly have scattered and unstable temperaments. Those who sleep little are clear-minded and noble, while those who sleep a lot are dull and lowly. Those who wake easily are intelligent, while those who are hard to awaken are dull. Those whose breathing is inaudible are long-lived, while those whose breathing is moist and even are long-lived. Those who inhale a lot are long-lived, while those who inhale little are short-lived. Those who exhale with a sound like 'xu xu' will die immediately (the original text is missing one character). Those who always move their bodies slightly while sleeping and can never rest steadily are of a lowly appearance.

氣血資之以壯，性命繫之以存者，飲食也。故食物不欲語，嚼物不欲怒。食急者易肥，食遲者多疾，食少而肥者性寛，食多而痩者性亂，飲緩者性和，食如啄者貧，斂口食者淳和，哆口食者不義，食而齒出者貧苦短命，嚼似牛者福祿，食如羊者尊榮，食如虎者將帥之權，食如猿者使者之位，邊食邊顧終身窮飢。食快而不留，詳而不暴，嚼不欲聲，吞不欲鳴矣。

The strength of qi and blood depends on it, and the preservation of life depends on it, which is diet. Therefore, one should not speak while eating, nor should one be angry while chewing. Eating quickly leads to obesity, while eating slowly leads to illness; those who eat little but become fat are generous and kind, while those who eat much but remain thin have scattered and chaotic temperaments; those who drink slowly have a peaceful temperament; those who eat like birds, picking at food bit by bit, are poor; those who eat with their mouths closed are sincere and peaceful, while those who eat with wide mouths are disrespectful; those who expose their teeth while eating are poor and short-lived; those who chew like cows are prosperous and fortunate, those who eat gracefully like sheep are honored, those who eat with a fierce look like tigers hold military power, and those who eat with agility like monkeys hold official positions; those who look around while eating will always be poor and hungry. In summary, eating should be smooth and not sluggish, calm and careful without being rough, do not make noise while chewing, and do not make a sound when swallowing.

立天之道曰陰與陽，立地之道曰柔與剛。故地者具剛柔之體而能生育萬物也。山者地之剛也，土者地之柔也。剛而柔則崒嵂而不秀，柔而剛則虛浮而不實。故人之有骨肉者亦若是矣。故肉豐而不欲有餘，骨痩而不欲不足。有餘則陰勝於陽，不足則陽勝於陰，陰陽相反，謂之一偏之相。

The Zhou Changes (I Ching) says: Establishing the principle of Heaven is called yin and yang, and establishing the principle of Earth is called softness and firmness. Therefore, the Earth possesses both soft and firm qualities, thus being able to give birth to all things. Mountains represent the firm aspect of the Earth, while soil represents its soft aspect. If there is only firmness without softness, it becomes rugged and barren rather than beautiful; if there is only softness without firmness, it becomes loose and weak rather than solid. The human body's bones and flesh follow the same principle: flesh should be full but not excessive, bones should be thin but not deficient. Excessive flesh indicates that yin overpowers yang, while deficient bones indicate that yang overpowers yin. When yin and yang contradict each other, it is called an extreme condition.

肉當堅而實，骨當直而聳。肉不欲在骨之內，為陰之不足；骨不欲生肉之外，為陽之有餘。故人肥則氣短，馬肥則氣喘，是肉不欲多、骨不欲少也。乃陰陽和平，剛柔得中，骨肉相稱，理之善矣。故暴肥氣喘，速死之兆。肉不欲橫，橫則性剛而多橫；肉不欲緩，緩則性柔而多滯。遍體生毛則性剛而又急，肥不欲紋，薄者近死之應。肉慾香而暖，色慾白而潤，皮欲細而滑，皆美質也。肉重而麄，皮硬而堆塊，色昏而枯，皮黑而臭癃多者，非令相也。

The flesh should be firm and solid, and the bones should be straight and prominent. The flesh should not be tucked inside the bones (appearing thin and frail), which indicates insufficient yin; the bones should not protrude outside the flesh (appearing bony and gaunt), which indicates excessive yang. Therefore, when a person becomes fat, their breath becomes short, and when a horse becomes fat, it breathes heavily—this shows that too much flesh is not good, and too little bone is also not good. Only when yin and yang are balanced, and strength and flexibility are moderate, with the flesh and bones in harmony, is it considered good. Therefore, sudden obesity accompanied by shortness of breath is a sign of imminent death. Muscles should not be bulky and coarse, as this indicates a harsh and stubborn nature; muscles should not be loose and slack, as this indicates a weak and sluggish nature. A person with excessive body hair is likely to be fierce and impetuous. Fat people should not have fine lines on their skin, and those with thin skin are close to death. The flesh should have a pleasant scent and be warm, the complexion should be fair and moist, and the skin should be smooth and slippery—these are all signs of good constitution. Conversely, thick and rough flesh, hard and lumpy skin, a dull and dry complexion, black skin with an unpleasant odor, and many sores and ulcers indicate an unfavorable appearance.

若人神氣不明，筋不露，骨肉不居體，皮不包肉，皆死之兆也。又云：肉充為膚，肉慾寛。肥人宜輕清不露，痩人宜堅重不枯，反此者皆不善。若為肉橫者為帶殺，肉病此主□暴貧夭也。巍巍峰嶽，堅立萬福，堅剛而峻，鬱茂而秀，此乃天地之骨也。人之有骨莭亦象山嶽金石，欲峻而不欲廣，欲圓而不欲粗。痩者不欲肉少而骨露，露者多艱多壽也；肥者不欲骨隠而肉重，重者乃逆滯夭壽也。骨與肉相稱，氣與色相和者，福祿之相也。背攢而體偏，骨寒而肩縮，不貧則夭，不夭則貧矣。

If a person's spirit is unclear and their tendons are not visible, and their bones and flesh cannot settle in their body, with the skin unable to contain the flesh, these are all signs of death. It is also said that flesh must be full to form the skin and muscles, and the flesh should be relaxed. Fat people should be light and clear, with bones not exposed; thin people should be solid and thick, without being dry or withered; anything contrary to this is not good. If the muscles are abnormally developed, it is called 'carrying death'; if the muscles are diseased, it indicates sudden death, poverty, and a short life. Regarding bones: lofty and towering mountains, firm and unshakable, can carry myriad blessings; they are hard and steep, with lush and beautiful grass and trees—this is the bone of heaven and earth. A person's bones and joints are also modeled after mountains and metal stones: they should be sharp and upright, not broad and scattered; they should be round and solid, not coarse and clumsy. Thin people should not have little flesh and exposed bones, as exposed bones often lead to hardship but may also bring long life; fat people should not have deep bones hidden beneath thick flesh, as those with heavy flesh have blocked qi flow and short lifespans. When bones and flesh are in harmony, and qi and color are balanced, it is a sign of good fortune and blessings. If the back is hunched, the body is crooked, the bone structure is cold and thin, and the shoulders are drawn inward, one will either be poor and die young or be rich but die young.

日角之左、月角之右有骨直起，名金城骨，位至公卿。印堂有骨稜而至天庭，名天柱骨。従天庭貫頂，名伏犀骨，位至三公；半頂以前主初年，半頂以後主晚年；或有側□者，有迍滯之失。面上有骨卓起者，顴骨也，主有權勢。顴骨相連入耳，名玉梁骨，主壽考。自臂至肘名龍骨，象君，欲長而大；自肘至腕名虎骨，象臣，欲短而小。故龍銜虎則福，虎銜龍則賤。

On the left side of the solar prominence and the right side of the lunar prominence, if there are straight and prominent bones, it is called the "Jin Cheng Bone," and the person may attain the position of a marquis. If there is a bone ridge on the forehead extending straight up to the heavenly palace, it is called the "Tian Zhu Bone." If the bone runs straight from the heavenly palace to the top of the head, it is called the "Fu Xi Bone," and the person may attain the position of a high official. If this bone is in the front half of the head, it indicates good fortune in early years; if it is in the back half, it indicates good fortune in later years. If the bone is crooked, there will be obstacles and setbacks. A prominent bone on the face is called the "quan bone," indicating power and authority. If the quan bone extends continuously to the ear opening, it is called the "Yu Liang Bone," indicating longevity. The part of the arm from the shoulder to the elbow is called the "Long Bone," symbolizing the ruler, and should be long and thick. The part from the elbow to the wrist is called the "Hu Bone," symbolizing the minister, and should be short and thin. Therefore, if the Long Bone is dominant over the Hu Bone (dragon biting the tiger), it indicates good fortune; if the Hu Bone is dominant over the Long Bone (tiger biting the dragon), it indicates low status.

夫骨之法，欲峻長而舒圓而堅，直而莭應，滑而不麄惡，筋而不纒，則為上相也。且人雖有竒骨，亦須形相稱、色相助，方成令器；茍諸位不應，雖福壽而不貴也，宜在詳之。骨者體之幹，所受宜清滑長細，內外肉相稱。若骨堅立輕細與骨肉薄者，近於寒也。大扺須得聳直，不橫不露，與肉副應者，為善相也。董公論此骨法曰：鳳凰骨、鸚鵡骨、駱駝骨、犀牛骨、猿骨。此說微妙難曉，用意深者亦可知也。

The method of examining bones is: they should be sharp, upright, and elongated, round and solid, straight with joints that correspond to each other, smooth without being coarse or repulsive, having sinews without being twisted or knotted—this is considered an excellent bone structure. Moreover, although a person may have extraordinary bones, their appearance and complexion must also match and support them to become a fine and refined person. If other parts do not correspond, then even if one has fortune and longevity, they will not achieve high status; this point should be carefully observed. Bones are the main framework of the body, and what they receive should be clear, smooth, elongated, and delicate, with harmony between the inside and outside and corresponding with the muscles. If the bones are strong but thin, or if the flesh over the bones is too thin, it is close to a cold appearance. Generally, the bone structure should be upright and not spreading out or exposed, harmonizing with the muscles, which is considered a good appearance. Dong Gong discussed bone methods, mentioning several types such as 'Phoenix bone,' 'Parrot bone,' 'Camel bone,' 'Rhinoceros bone,' and 'Monkey bone.' These descriptions are subtle and difficult to understand, but those who put in deep thought can still grasp them.

分一面之貴賤，辨三輔之榮辱，莫不定乎額也。故天庭、天中、司空俱列乎額，是非攝諸部位、繫人之貴賤也。故其骨欲隆然而起，聳然而闊，其峻如立壁。印堂上至天庭有隠隠骨而見者，少達而榮。邉地山林皆欲豐廣，坑□貧賤。額兩邉輔角骨起長大者，三品之貴。天中、天庭、司空、中正、印堂五位得端正明淨，聰明顯達之人也；若狹小而髮亂低覆者，愚而貧賤也。額面小窄，至老貧厄；額大面方，至老吉昌；額角高聳，職位崇重；天中豐隆，仕宦有功；額小面廣，貴處人上；額方峻起，吉無不利；額瑩無瑕，一世榮華。

Determining the fortune and status of a face, and judging the honor and disgrace of the three auxiliary areas (upper, middle, and lower), all depend on the forehead. The areas of Tianting (Forehead), Tianzhong (Middle Forehead), and Sikuang (Minister's Angle) are all located on the forehead and govern other areas, relating to a person's status. Therefore, the bone structure of the forehead should be prominent and broad, rising sharply like a vertical wall. From the Yintang (Palace of the Mind) upwards to the Tianting, if there are faint bone ridges visible, the person will achieve success and honor at an early age. The edges and hills should be full and wide, while concave areas with depressions indicate poverty and low status. If the bone ridges on the sides of the forehead are prominent and long, it signifies a high rank of third class. If the five areas of Tianzhong, Tianting, Sikuang, Zhongzheng (Middle Right), and Yintang are all straight and clear, the person is intelligent and successful; if these areas are narrow and the hair is disheveled and covers the head low, the person is foolish and poor. If both the forehead and face are narrow, the person will be poor and face difficulties in old age; if the forehead is large and the face is square, the person will be prosperous and fortunate in old age; if the forehead angles are high and prominent, the person will hold a high position; if the Tianzhong area is full and prominent, the person will have official achievements; if the forehead is small but the face is wide, the person will be respected and hold a high position; if the forehead is square and prominent, everything will go well; if the forehead is smooth and free of blemishes, the person will enjoy continuous prosperity throughout their life.

頭部者，處一體之尊，為百骸之長，群陽□集之府，五行正宗之鄉。高而圓藏，虛而大者，令首也。天高峻而清圓，故三光得以照萬物；無為而自運，故道濟天下而體常不動；曲成萬物之性而常不流。是以頭之像天之形也，欲得峻而起、豐滿而圓，像天之徳也；欲得儼正在上，不側不搖。若夫尖薄而小、缺陷而傾者，貧下之儀也；行坐低斜，或搖或擺，賤劣之相也。

The head is located at the highest and most respected position of the whole body, being the leader of all the body's parts and the repository where the yang energy of all the meridians converges. It is the true origin of the Five Phases. A head that is high and round, with a spacious cranial cavity and a broad form, is considered a good head. The sky is high and majestic, clear and round, so that the sun, moon, and stars can illuminate all things; the sky acts without striving and naturally moves, thus being able to benefit the world with its way while remaining still and unmoving in its essence. The sky fully expresses the nature of all things while itself remaining unchanging. The head takes its form from the sky: therefore, it should be high and prominent, full and round, which reflects the virtue of the sky. It should be solemn and upright on top of the body, not crooked or swaying. If the head is sharp, thin, small, or defective and crooked, it indicates a poor and lowly appearance. If one walks or sits with the head low and slanted, or sways back and forth, it shows a mean and inferior appearance.

故骨欲豐滿而起，峻秀而凸。短則欲厚，長則欲方。頂突者崇貴，側陷者夭薄。頭皮厚者足衣食，頭皮薄者貧賤；皮青者吉善，皮白者下賤，皮黃者貧苦，皮赤者□災。頭有餘皮者財食豐足，頭有肉角者必大富貴。左偏損父，右偏損母。耳後有骨名壽堂骨，耳上有骨名玉樓骨，並主官祿。行不欲搖頭，坐不欲低頭，皆為貧弱之相也。

Therefore, the head should be full and prominent, sharp and refined with a convex shape. For a short head, it should be thick; for a long head, it should be square. A prominent top indicates high status and prosperity, while a concave side suggests a short life and poverty. Thick scalp skin indicates abundance in food and clothing, while thin scalp skin indicates poverty and low status. A blue scalp color is auspicious and virtuous, white indicates low status, yellow indicates poverty, and red indicates misfortune. Excess flesh on the head signifies wealth and food, while a prominent lump on the head resembling a horn indicates great wealth and honor. A head tilted to the left indicates loss of father, and to the right indicates loss of mother. Bones behind the ears are called 'Life Hall Bones,' and bones above the ears are called 'Jade Pavilion Bones,' both indicating official rank. Do not shake your head while walking, nor lower your head while sitting; these are signs of weakness and poverty.

是以身小頭大，卑賤之輩；身大頭小，觸事不了；頭不應身，先貴後貧。頭通四角髙，權超卓；牛頭四方，富貴吉昌；虎頭高起，福祿無比；狗頭尖圓，悲涕流漣；鹿頭側長，志意雄剛；獺頭橫闊，心意豁達；象頭髙厚，福祿長壽；犀牛崒嵂，富貴無失；駞頭蒙洪，福祿永終；蛇頭平薄，財祿寥落；狢頭尖銳，窮厄無計。

Therefore, those with a small body and large head are of low status; those with a large body and small head are incapable of finishing tasks; those whose head and body are not in proportion are prosperous at first but poor later. If the four corners of the head are all high and connected, they have supreme authority. If the head is square like a bull's, they will be wealthy and prosperous; if it is high and prominent like a tiger's, they will have great fortune and titles; if it is sharp and round like a dog's, they will suffer continuous sorrow throughout their lives; if it is long and slender when viewed from the side like a deer's, they will have strong and resolute aspirations; if it is broad and open like a otter's, they will have a broad-minded nature; if it is high and thick like an elephant's, they will enjoy long life and great fortune; if it is rugged and lofty like a rhinoceros's, they will be wealthy and not lose their status; if it is thick and broad like a camel's, they will enjoy a peaceful and prosperous end; if it is flat and thin like a snake's, they will have little wealth; if it is sharp like a marten's, they will be in constant poverty.

額之有紋，貴賤可□。若額方廣豐隆而有好紋者，則爵祿嵩髙也；如額尖狹缺陷更有惡紋者，則貧賤無疑矣。□三紋偃上者名偃月紋，主朝郎。□三紋偃上一紋直貫者，名曰天柱骨紋，主莭察武臣。王字紋者主公侯。丨天中丨紋下至印堂，名曰懸雲紋，主卿監。印堂□紋直上長三寸者，名曰鶴足紋，主刺史。

If there are markings on the forehead, one can tell whether a person is wealthy or poor. If the forehead is square, broad, and full, with good markings, then the person will have high rank and generous salary. If the forehead is narrow and pointed with defects and also has bad markings, then the person will certainly be poor and lowly. Three markings curving upward together are called 'Yan Yue Wen' and indicate a position as a court official. Three markings curving upward with another straight marking passing through them are called 'Tian Zhu Gu Wen' and indicate a military official such as a commander or inspector. If the forehead forms the shape of the character 'Wang', it indicates a marquis or duke. A marking running straight from the Heaven's Middle to the Print Hall is called 'Xuan Yun Wen' and indicates a position as a minister. A marking on the Print Hall going straight upward for about three inches is called 'He Zu Wen' and indicates a position as a prefect.

□三紋繞者早□父。一橫紋而曲者，名曰蛇行紋也，主送路。井字紋者主員郎，川字紋者主憂慮刑□，十字紋富而吉昌，田字紋者富貴也，山字紋者侍從之榮貴，乙字紋者京朝之職，水印紋者主榮貴顯達。額上亂紋交足則貧苦多災。婦女額有三橫紋者，則妨夫害子貧夭矣。

Three intertwined lines indicate the loss of the father at an early age. A single curved horizontal line is called 'snake-like pattern,' indicating a life of frequent travel and toil. A 'well' shape indicates becoming a wealthy official. A 'river' shape indicates worry and punishment. A 'ten' shape indicates wealth and good fortune. A 'field' shape indicates wealth and honor. A 'mountain' shape indicates honor as a close attendant. A 'yi' shape indicates holding an official post in the capital. A water-like pattern indicates honor and success. A chaotic network of lines on the forehead indicates poverty and misfortune. Women with three horizontal lines on their foreheads will harm their husbands and children, and lead to poverty and short life.

人之骨法中貴者，莫不出於頭額之骨；頭骨額骨之竒者，莫不出於腦骨成枕。人之有此，如山石有玉、江海有珠，一身恃以榮顯者也。故人雖有骨竒異，亦須形貌相副、神氣清越，方受天祿，不然恐未盡善也。夫腦後名曰星臺，若有骨者名曰枕骨。凡豐起者，主其人一生富壽；如或低陷，必主貧夭。

Among the bone structures of the human body, the most valuable are found in the skull and forehead bones; and among these, the most extraordinary are found in the protruding part of the occipital bone called 'zhěn' (枕). If a person has such an occipital bone, it is like a mountain containing jade or the sea hiding a pearl, and this will bring him honor and prosperity throughout his life. Therefore, even if a person's bone structure is unusual, his appearance must match it, and his spirit must be clear and lofty, in order to deserve heavenly blessings; otherwise, it may still be incomplete. The area at the back of the head is called 'xīngtái' (星台), and if there is a protrusion there, it is called 'zhěn' (枕骨). Those with a full and prominent occipital bone are destined for wealth and longevity; but if it is low, flat, or sunken, they will certainly be poor and short-lived.

○○○三骨皆圓，名三才枕，主使相。□四角各有一骨聳起，中央亦聳者，名五嶽枕，主封侯。□兩骨尖起者，名曰雙龍枕，主莭樞將軍。□四邉髙中央凹，名車輪枕，主公侯。□□□三骨並者，名曰連光枕，小者二千石，大者將相。□一骨彎仰上者，名曰偃月骨，主卿監。□一骨彎俯下者，名曰覆月枕，主朝郎。

The circle marks ○ and □ in the text are used in the original to represent the shape of the occipital bone. If three bones are all round, it is called "San Cai Zhen," indicating a position as a minister of state. If each of the four corners has a raised bone and the center is also raised, it is called "Wu Yue Zhen," indicating a position as a marquess. If two bones are sharply raised, it is called "Shuang Long Zhen," indicating a position as a general or a military commander. If the sides are high and the center is sunken, it is called "Che Lun Zhen," indicating a position as a marquis or a duke. If three bones are aligned side by side, it is called "Lian Guang Zhen," indicating a position as a county magistrate or, if more prominent, as a minister or general. If one bone is curved upward, it is called "Yan Yue Gu," indicating a position as a high-ranking official. If one bone is curved downward, it is called "Fu Yue Zhen," indicating a position as a court official.

□兩骨俯仰者，名背枕骨，主武闗防。□上一骨下二骨分排而圓者，名三星枕，主兩副制官職。□兩方骨皆起角者，名曰四方枕，主二千石，小者全祿。○一骨聳起而圓者，名曰圓月枕，主館殿清職。□上方下圓者，名曰垂露枕，主員外郎。○上下圓稜似杯者，名曰玉樽枕，主卿相，小者主刺史。

Two bones lying one bent forward and the other arched backward are called "Back Pillow Bones," indicating a military official responsible for guarding borders and fortifications. When one bone is on top and two bones below are arranged separately and round, it is called "Three Stars Pillow," indicating a deputy official in internal or external administration. When two square bones both have sharp edges, it is called "Four Directions Pillow," indicating a governor of a commandery with a salary equivalent to two thousand stones, and even smaller ones may have complete official rank. When one bone is raised and round, it is called "Full Moon Pillow," indicating a prestigious position in the imperial library or court. When the upper part is square and the lower part is round, it is called "Hanging Droplet Pillow," indicating a position as an official without a formal post. When both upper and lower parts are round with edges, forming a shape like a wine cup, it is called "Jade Cup Pillow," indicating a position of a chancellor or minister, and even smaller ones may indicate a position as a prefect.

□□三骨直起一骨下橫承之者，名曰山字枕，主聰明富貴。□一骨圓一骨方，名曰迭玉枕，主富而榮。○一骨聳起而尖峻者，名曰象牙枕，兵將之權。□骨起四角者，名曰懸斜枕，主莭度武臣。□一骨橫截者，名曰一楊枕，主鉅富壽高。大凡骨得近下者過腦而易辨，近上者淺而難驗矣。骨者一定之相，有之則應也。故古之有言：頭無惡骨，面無好痣。其言是矣。

Three bones standing upright with another bone lying horizontally beneath them to support them are called "Mountain Pillow," indicating intelligence and wealth. One round bone and one square bone are called "Stacked Jade Pillow," indicating wealth and honor. One bone that is tall and sharp is called "Elephant Ivory Pillow," indicating the power to command troops. Bones that are raised on all four corners are called "Suspended Oblique Pillow," indicating the rank of a military governor. One bone that lies across and cuts through the back of the head is called "One Yang Pillow," indicating great wealth and long life. Generally speaking, the枕骨 that is lower tends to be more prominent behind the head and easier to recognize; if it is higher, it is shallower and harder to verify. Bone structure is a fixed characteristic, and if one has such bones, the corresponding fate will surely come to pass. Therefore, ancients said: "There is no bad bone on the head, no good beauty mark on the face." This statement is correct.

面之三停：自髮際下至眉間為上停，自眉間至鼻凖為中停，自凖人中至頰為下停。夫三停者，以像三才也：上像天，中像人，下像地。上停長而豐隆、方而廣闊者主貴，中停隆而凖峻而靜者主壽也，下停方而滿、端而厚者主富也。若上停尖狹缺陷者，主多刑厄之災、妨克父母，卑賤之相也；中停短小偏塌者，主不義不仁，智識短少，不得兄弟妻兒之力，亦中年破散也；下停長而狹、尖而薄者，主無田宅，一生貧苦而艱辛也。三停皆稱，乃上相之人矣。

The "three stops" of the face refer to the upper stop, middle stop, and lower stop. From the hairline down to the center of the eyebrows is the upper stop; from the center of the eyebrows down to the nose is the middle stop; and from the nose to the philtrum down to the cheeks is the lower stop. The three stops are symbolic of the three elements of heaven, earth, and humanity: the upper stop represents heaven, the middle stop represents humanity, and the lower stop represents earth. A full and prominent upper stop, square and broad, indicates nobility; a raised middle stop with a high and firm nose and calm complexion indicates longevity; a square and full lower stop, dignified and solid, indicates wealth. If the upper stop is sharp and narrow with defects, it signifies many punishments and calamities, and obstacles from parents, indicating a lowly appearance. If the middle stop is short and sunken, it signifies lack of benevolence and righteousness, limited vision, and lack of support from siblings and spouse, leading to decline and separation in middle age. If the lower stop is long and narrow, or sharp and thin, it signifies no property or land, and a life of poverty and hardship. When all three stops are in harmony, it indicates a superior facial constitution.

眉者，媚也，為兩目之翠葢，一面之儀表，是謂木之英華，主賢愚之辨也。故欲疎而細、平而闊、秀而長者，性聰敏也；若夫麄而濃、逆而亂、短而蹙者，性兇頑也。眉過眼者富，短不覆眼者乏財，壓眼者窮逼，頭昂者氣剛，卓而豎者性暴，尾下垂者性懦，眉頭交者貧薄妨兄弟，毛逆者妨妻不良，骨稜起者□惡多滯，眉中黑痣聰貴而賢，眉高居頭中年大貴，眉生白豪多壽，上有直理者富貴，橫理者貧苦，中有缺者多奸計，薄如無者多狡佞。

"The 'mood' refers to the appearance of the eyebrows, which signify beauty and grace, representing the elegance of the face. In the Five Phases, eyebrows belong to the Wood element, and they indicate a person's wisdom or foolishness. Therefore, eyebrows should be clear and delicate, smooth and open, and refined and long, indicating a person's intelligence. If the eyebrows are thick and coarse, growing in the wrong direction, or short and furrowed, the person's nature tends to be fierce and stubborn. Long eyebrows over the eyes indicate wealth, while short eyebrows that fail to cover the eyes suggest financial loss. If the eyebrows press down over the eyes, it indicates poverty and hardship. If the eyebrows are raised, the person is stubborn and strong-willed. If the eyebrows stand straight up, the person is fierce and impetuous. If the eyebrows slope downward, the person is timid and weak. If the eyebrows meet at the inner corners, it indicates poverty and harm to siblings. If the eyebrows grow in the wrong direction, it harms the wife and indicates a dishonest heart. If the brow bones are prominent, the person is cruel and has many obstacles. If there is a black mole in the middle of the eyebrows, the person is intelligent, noble, and virtuous. If the eyebrows are high and far from the eyes, the person will be greatly prosperous in middle age. If there is a white long hair in the middle of the eyebrows, the person will live long. If there are vertical lines on the eyebrows, the person will be wealthy and noble; if there are horizontal lines, the person will be poor and distressed. If there is a notch on the eyebrows, the person is cunning and scheming; if the eyebrows are thin and almost invisible, the person is deceitful and sly."

是以眉高聳秀，威權祿厚；眉毛長垂，高壽無疑；眉色光澤，求官易得；眉交不分，早歲歸墳；眉如彎弓，性善不雄；眉如初月，聰明超越；眉垂如柳，貧浪無守；彎彎似蛾，好色性多；眉覆眉仰，兩母所養；眉若高直，身富清職；眉頭交破，迍邅常有也。

Therefore, those with high and clear eyebrows have authority and receive generous salaries; those with long and drooping eyebrows are certainly long-lived; those with bright and lustrous eyebrows easily attain official positions; those with eyebrows that meet and cannot be separated are destined for early death; those with eyebrows curved like a bow have a kind and gentle nature without being overbearing; those with eyebrows curved like a new moon are exceptionally intelligent; those with eyebrows hanging like willow branches are poor and dissolute, unable to maintain their family fortune; those with eyebrows curved like the eyebrows of a moth are lustful and have strong desires; those with one eyebrow covering downward and the other rising upward are raised by two mothers (a biological mother and a stepmother); those with high and straight eyebrows are themselves wealthy and hold positions of clear virtue; those with eyebrows meeting at the brow but broken are often faced with hardships and difficulties throughout their lives.

眼本清靜，所以生神，為木星，欲長秀分明，白如玉，黑如漆，聳耳入鬢者，大貴之相也。若短小而明，有異光輪動爍人者，此又貴而有壽。若睛凸四露，視有神彩者，亦主權殺。或大而無光，長而無神，外無上下堂，赤脈相侵，睛視不逺，眼頻動搖，睡沉重不合目，瞳黃者，不善相也。董正曰：眼頭如眼尾開合含異光者，神仙之相，非凡相也。更有白刄當前，還自驚潰而眼不及閃者，此主貴權上將之相也。

The eyes are by nature quiet and serene, being the place from which the spirit originates. In the nine luminaries, they belong to the planet of wood. The eyes should be fine, long, clear, and beautiful, with distinct black and white parts. The white part should be as white as jade, and the pupil as black as lacquer. If the eyes look upward near the ears and their remaining gaze reaches the hairline, this is a sign of great fortune. If the eyes are short but bright, and there is another kind of brilliant light that moves and shines strongly, then this is also a sign of both high status and long life. If the pupils are protruding and the white part is visible around them, but the eyes still have a bright gleam, this indicates a person who holds power over life and death. However, if the eyes are large but lack light, long but lack spirit, without clear upper and lower eye sockets, with red threads entering the eyes, short-sightedness, frequent movement of the pupils, or the eyes not closing even when asleep, and the pupil appears yellow — these are all bad signs. Dong Zheng said: if the eyes at the beginning and end have a special kind of light in the opening and closing, this is the appearance of a divine being, not an ordinary person. There is another kind of person, when a sharp blade is placed before them, they are frightened and disordered, yet their eyes do not blink at all — this is the appearance of someone of great fortune and authority, capable of being a top general.

論行步緩而輕，坐起正而實，是謂有腰；前視如負物，後視如帶甲，是謂有背。有背無腰，初發後滯；有腰無背，初困終亨，於是發中亦多憂疑；兩者全偹，則一生享富貴，毀辱不能及，利害不能動，即有徳之人。且相腰背之法，又不以魁偉而取，但小以應小、大以應大皆可矣。故腰背有旋生者，舉止重正，面開精神藏，陰隲滿，氣色明，然後能生。欲知生之時，金以四，木以三，水以一，土以五，火則不能生也。欲漸不欲頓，欲停不欲偏。如壅腫肥大，乃肉滯矣，非謂之腰背，則牛行步緩取之得矣。

Walking with composure and agility, sitting and rising with upright and solid posture, this is called having a "waist." From the front, it appears as if carrying something on the back, and from the back, it looks like wearing armor, this is called having a "back." Having a back but not a waist indicates early success followed by obstacles; having a waist but not a back suggests initial difficulties but eventual success, though there will be much doubt and worry during the rise. If both waist and back are present, one will enjoy wealth and honor throughout life, not harmed by slander or disgrace, nor swayed by gains and losses. Such a person is considered to have virtue. The method of judging waist and back is not merely about physical stature: small figures are judged by small features, large figures by large features, and both are acceptable. Waist and back can also develop gradually over time: as long as one's movements are dignified and upright, the face is broad and the spirit is contained within, with accumulated Yin Virtue and bright complexion, then the waist and back will naturally appear. To recognize when they develop: those of metal appear at four, wood at three, water at one, earth at five, and fire cannot develop. The waist and back should form gradually, not suddenly swell; they should be balanced, not crooked. If it is merely swollen and fat, it is flesh stagnation, not waist or back; such a person should be judged by the slow gait of an ox.

腰者，為腹之山，如物依山以恃其安危也。欲得端而直、闊而厚者，福祿之人也；若夫偏而陷、狹而薄者，微賤之徒也。或薄短者多成多破，廣長者保祿永終，直而厚者富貴也，細而薄者貧賤，凹而陷者窮下，嫋而曲者輕劣，蜥蜴腰者性寛而善，尖蜂腰者性鄙而和。夫臀高而腰陷者主賤，腰高而臀陷者主貧。大體腰欲端闊，臀欲平圓則稱也。

The waist is the support of the abdomen, just as things rely on mountains for safety and security. A waist that is upright and straight, broad and thick, indicates a person with fortune and rank; if it is slanted, sunken, narrow, and thin, it signifies a person of low status. A waist that is thin and short leads to repeated success followed by repeated failure; a waist that is broad and long ensures stability in rank and allows enjoyment throughout life. A waist that is straight and thick brings wealth and honor; a thin and frail waist indicates poverty and low status; a sunken waist signifies poverty and lowliness; a weak and bent waist suggests fickleness and inferiority. A waist resembling a lizard indicates a gentle and kind nature; a waist like a wasp's waist suggests a mean character yet a peaceful disposition. A high buttock with a sunken waist indicates low status, while a high waist with a sunken buttock indicates poverty. In general, the waist should be upright and broad, and the buttocks should be flat and round, to be considered harmonious.

背者，一身之基址也。人不論肥痩輕重，皆欲有背。夫有背者，號為有上，須得豐隆不俗，如背而廣厚平闊，前□如昂，後□如俯者，福相也；或屈而視下，頭低而蟠者，非貴相也。

The back is the foundation of the body. Whether a person is fat, thin, light or heavy, they must have a strong back. What is meant by "having a back" is having an upward bearing, which must be full and rounded without being vulgar. It should be broad and thick like a turtle's back, appearing upright from the front and inwardly contained from the back. This is considered a fortunate appearance. If the back is hunched and the eyes are downward, or if the head is low and the body is curled, then it is not a noble appearance.

腹者，內包六腑，圓長者可辨其貧富；下養元靈，扁大者可知其愚智。故腹欲得圓而大者，智而榮貴；扁而長者，愚而卑賤。大而近下者，名光朝野；小而近下者清聰；長者、圓如玉壺者，鉅富；窄如雀肚者，至貧；圓而近下者，富貴；圓而近上者，貧賤；尖而長者，愚而賤；橫而圓者，智而榮。

The abdomen contains the six腑 organs. From its roundness or length, one can discern wealth or poverty. Below it lies the source of original qi and spiritual root. From its flatness or size, one can know wisdom or foolishness. Therefore, a round and large abdomen indicates wisdom and honor. A flat and long abdomen suggests foolishness and low status. A large abdomen positioned lower signifies fame and glory throughout the realm. A small abdomen positioned lower indicates clarity and intelligence. An abdomen long and round like a jade jar signifies great wealth. An abdomen narrow like a sparrow's belly signifies extreme poverty. A round abdomen positioned lower brings wealth and honor, while a round abdomen positioned higher brings poverty and low status. A pointed and long abdomen indicates foolishness and low status, while a broad and round abdomen signifies wisdom and honor.

如抱兒者，富貴；如蝦□者，貧賤貪婪；如牛肚者，積財；蹇縮如狗肚者，窮寒；如豬肚者，賤；如羊肚者，貧；如衣裘者，富；如筲箕者，貧寒；肚有三壬者，貴而壽；肚有好痣者，智；肚端而姸者，才巧；肚扁薄而丑者，愚苦。又云：腹者包容臓腑，乃身之營也，欲闊大而垂囊；若橫凸者非也，或若雀腹□腹，不為貴相也。

The abdomen shape resembling a swollen belly when holding a child indicates wealth and prosperity; if it looks like a shrimp's belly, it signifies poverty and greed; if it resembles a cow's belly, it indicates the ability to accumulate wealth; if it is curled like a dog's belly, it suggests poverty and hardship; if it looks like a pig's belly, it is lowly; if it resembles a sheep's belly, it indicates poverty; if it is broad and thick like a fur coat, it signifies wealth; if it is thin and hollow like a bamboo basket, it indicates poverty. If there are three 'Ren' characters shaped markings on the abdomen, it indicates nobility and longevity; if there are good birthmarks on the abdomen, it indicates wisdom; if the abdomen shape is neat and beautiful, it indicates talent and cleverness; if the abdomen is flat and unattractive, it indicates ignorance and hardship. Another saying states that the abdomen is the container for the internal organs, the main stronghold of the body, and should be broad and spacious, hanging down like a bag; if it only protrudes horizontally, it is not correct. As for the abdomen resembling a thin and hollow bird's belly, it does not qualify as a noble appearance.