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《》所謂「」是故人身體形貌皆有象類，骨法角肉各有分部，以著性命之期，顯貴賤之表，一人之身，而五行八卦之氣具焉。故師曠曰「赤色不壽」，火家姓易滅也。《》之《說卦》：「《巽》為人多白眼」，相揚四白者兵死，此猶金伐木也。《經》曰：「近取諸身，遠取諸物。」「聖人有見天下之至賾，而擬諸形容，象其物宜。」此亦賢人之所察，紀往以知來，而著為憲則也。 |
| | The "Shi Jing" says: "Heaven gave birth to the people, and for all things there are principles." Therefore, the human body and appearance all have forms and categories; bones, sinews, muscles each have their respective divisions, to indicate the period of life and death, and to display signs of nobility or lowliness. In one person's body, the qi of the Five Elements and the Eight Trigrams are all present. Therefore, Shi Kuang said, "Those with a red complexion do not live long," for those belonging to the Fire element are easily extinguished. The Yi Jing's "Shuo Gua" says: "Xun represents a person with many white eyes," and those whose eyes show much of the white part will die by violence; this is akin to Metal attacking Wood. The Jing says: "Take examples near at hand from one's own body, and take them afar from external things." "The sage saw the most profound truths of the world and likened them to forms and appearances, modeling them after what is appropriate for things." This was also observed by the virtuous men; they recorded past events to understand the future, and thus established these as principles.
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人之相法，或在面部，或在手足，或在行步，或在聲響。面部欲溥平潤澤，手足欲深細明直，行步欲安穩覆載，音聲欲溫和中宮。頭面手足，身形骨節，皆欲相副稱。此其略要也。 |
| | The art of physiognomy in humans may be found in the face, or in the hands and feet, or in one's gait, or in the sound of one's voice. The face should be broad, flat, and moist with luster; the hands and feet should be deep, fine, clear, and straight; one's gait should be steady and stable as if bearing a burden; and one's voice should be warm and moderate in tone. The head, face, hands, and feet, the body form and bone joints all should correspond to each other in proportion. This is a brief summary of it.
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夫骨法為祿相表，氣色為吉凶候，部位為年時，德行為三者招，天授性命決然。表有顯微，色有濃淡，行有薄厚，命有去就。是以吉凶期會，祿位成敗，有不必。非聰明慧智，用心精密，孰能以中？ |
| | Bone structure serves as an indicator of official rank and fortune; complexion and vitality are omens of good or ill fortune; the divisions on the face correspond to years and seasons; virtue and conduct serve as the basis for these three aspects. Heaven bestows life and fate, which is determined without doubt. Appearances have both obvious and subtle features; complexions vary in intensity from deep to faint; conduct ranges from shallow to substantial; and fate determines one's departure or arrival. Therefore, the timing of good or ill fortune, the attainment or failure in official rank and position, is not always certain. If one is not intelligent and wise, and does not apply a meticulous mind, who could possibly hit the mark?
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昔內史叔服過魯，公妋敖聞其能相人也，而見其二子焉。叔服曰：「穀也食子，難也收子。穀也豐下，必有後於魯。」及穆伯之老也，文伯居養；其死也，惠叔典哭。魯竟立獻子，以續孟氏之後。及王孫說相喬如，子上幾商臣，子文憂越椒，叔姬惡食我，單襄公察晉厲，子貢觀邾魯，臧文聽禦說，陳咸見張□，賢人達士，察以善心，無不中矣。及唐舉之相李兌、蔡澤，許負之相鄧通、條侯，雖司命班祿，追敘行事，弗能過也。 |
| | In former times, Neishi Shufu passed through Lu. Gong Mengao heard of his ability in physiognomy and thus presented to him his two sons. Shufu said: "Gu will provide for you, Nan will bring trouble." "Gu has a full lower part of the face; he is sure to have descendants who will be prominent in Lu." When Mu Bo grew old, Wen Bo took care of him. At his death, Huishu presided over the mourning rites. Lu eventually established Xianzi as a successor to continue the descendants of Mengshi. When Wangsun Yue observed Qiao Ru, Zi Shang observed Ji Shangchen, Ziwén was concerned about Yu Jiao, Shu Ji disliked Shi Wo, Danxianggong scrutinized Jin Li, Zigong observed Zhu and Lu, Zang Wen listened to Yushuo, Chen Xian saw Zhang ?, all the virtuous men and wise scholars, observing with benevolent minds, never failed to hit the mark. When Tang Ju observed Li Dui and Cai Ze, and Xu Fu observed Deng Tong and Tiao Hou, even those who controlled fate and assigned official rank, reviewing past deeds, could not surpass them.
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雖然，人之有骨法也，猶萬物之有種類，材木之有常宜。巧匠因象，各有所授，曲者宜為，輿，檀宜作輻，榆宜作轂，此其正法通率也。若有其質，而工不材，可如何？故凡相者，能期其所極，不能使之必至。十種之地，膏壤雖肥，弗耕不穫；千里之馬，骨法雖具，弗策不致。 |
| | Although this is so, the bone structure of a person is like the classification of all things in nature, or the inherent suitability of timber. Skillful craftsmen follow these forms, each receiving their proper materials: curved wood is suitable for spokes, tan wood is appropriate for wheel hubs, and yu wood is fit for axles—this is the standard principle commonly followed. If one has the material but the craftsman lacks skill, what can be done? Therefore, those who practice physiognomy can only foresee a person's utmost potential, but cannot ensure that it will certainly be achieved. Even the ten kinds of fertile land, though rich in nutrients, yield nothing without cultivation; A thousand-li horse, though possessing excellent bone structure, will not reach its destination without being spurred on.
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夫觚而弗琢，不成於器；士而弗仕，不成於位。若此者，天地所不能貴賤，鬼神所不能貧富也。或王公孫子，仕宦終老，不至於穀。或庶隸廝賤，無故騰躍，窮極爵位。此受天性命，當必然者也。《》稱「」，性命之質，德行之招，參錯授，不易者也。 |
| | A gū vessel that is not carved cannot become a proper utensil; a scholar who does not take office cannot attain a position. Such is the case where Heaven and Earth cannot determine nobility or lowliness, nor can spirits and deities decide poverty or wealth. Some are descendants of kings and high officials, yet spend their lives in officialdom without ever attaining eminence. Or some are commoners or lowly servants, yet rise suddenly for no apparent reason to the highest ranks and titles. This is determined by Heaven's decree of life and fate, something that must inevitably be so. The Shi Jing says: "Heaven is hard to please," for the nature of life and fate, and the virtue that invites fortune or misfortune, are intertwined and distributed in complex ways—this is an unchangeable truth.
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然其大要，骨法為主，氣色為候。五色之見，王廢有。智者見祥，脩善迎之，其有憂色，循行改尤。愚者反戾，不自省思，雖休徵見相，福轉為災。於戲君子，可不敬哉！ |
| | Nevertheless, its main principle is that bone structure serves as the foundation, while complexion and vitality serve as omens. The appearance of the five colors indicates either kingship or downfall; it exists in both possibilities. The wise person sees auspicious signs, cultivates virtue to welcome them; if ominous colors appear, they reflect and correct their faults. The foolish act contrary to what is right, failing to reflect upon themselves; even if auspicious signs appear in their features, blessings may turn into disasters. Alas, gentlemen! Can one not be reverent?
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