Mei Hua Yi Shu (梅花易數)

宋慶曆中，康節邵先生隱處山林，冬不爐，夏不扇，蓋心在於《易》，忘乎其為寒暑也。猶以為未至，糊《易》於壁，心致而目玩焉。邃於《易》理，欲造《易》之數而未又征也。一日午睡，有鼠走而前，以所枕瓦枕投擊之，鼠走而枕破。覺中有字，取視之：「此枕賣與賢人康節，某年月日某時，擊鼠枕破。」

In the Qinglei period of Emperor Renzong of the Song dynasty, Master Shao Kangjie (whose name was Yong, posthumously honored as Kangjie) lived in seclusion in the mountains. In winter he did not light a fire, and in summer he did not use a fan, for his whole heart was devoted to the Zhou Changes. He had forgotten about cold and heat. He was still dissatisfied with his efforts, so he pasted the illustrations and text of the Zhou Changes on the walls. He thought about them in his mind and observed them with his eyes, never leaving them for a moment. He had studied the principles of the Zhou Changes deeply and wished to explore the numerical patterns within it, but he had never found confirmation. One day, while taking a nap, a mouse ran past him. He picked up the pillow he was resting his head on and threw it at the mouse. The mouse ran away, and the pillow broke. He noticed that the broken part revealed some words, which read: "This pillow is sold to the virtuous person Kangjie. On a certain year, month, day, and hour, the mouse will hit the pillow and break it."

先生怪而詢之陶家，其陶枕者曰：「昔一人手執《周易》憩坐，舉枕其書，必此老也。今不至久矣。吾能識其家。」先生偕陶往訪焉，及門，則已不存矣，但遺書一冊謂其家人曰：「某年某月某時，有一秀士至吾家，可以此書授之，能終吾身後事矣。」其家以書授先生，先生閱之，乃《易》之文，並有訣例。推例演數，謂其人曰：「汝父存日，有白金置睡床西北窖中，可以營葬事。」其家如言，果得金。

The master found it strange and went to inquire at the house where pottery was made. The potter who made the pillow said, "Long ago, a man carried the Zhou Changes here and rested, placing this pillow under his book. It must have been the old man who wrote it. He hasn't come here for a long time, but I know his family." The master then went with the potter to visit the family. When they arrived at the door, the old man had already passed away, leaving only a book. Before his death, he had told his family, "On a certain year, month, and day, a scholar will come to my house. You can give this book to him, and he will be able to settle my affairs after my death." The family gave the book to the master. When he opened it, he found that it contained only the characters of the Yi, along with oral instructions and examples on how to cast and interpret the hexagrams. He followed the method to calculate the numbers and told the family, "Your father once buried a silver ingot in the northwest corner of his bed chamber. You can dig it up to use for the funeral expenses." The family dug according to his words and indeed found the silver.

先生受書以歸，後觀梅，以雀爭勝，布算，知次晚有鄰人女折花，墮傷其股。其卜蓋始於此，後世相傳，遂名《觀梅數》。又後算落花之日，午時為馬所踐毀；又算西林寺額，知有陰人之禍。凡此，皆所謂先天之數也。蓋未得卦先得數也。以數起卦，故曰後天。若夫見老人有憂色，卜而知老人有食魚之禍；見少年有喜色，卜而知有婚聘之喜；聞雞鳴，知雞必烹；聽牛鳴，知牛當殺。凡此，皆後天之數也。蓋未得數先得卦也。以卦起數，故曰後天。

The master took this book home. Later, while admiring plum blossoms, he observed two sparrows fighting over a branch and it fell to the ground, so he used this to cast a hexagram and predicted that a woman from a neighboring house would come to pluck the flowers the next evening and fall, breaking her thigh. His divination skills probably began with this instance, and later passed down through generations, thus becoming known as the "Plum Blossom Calculation." Afterwards, he also predicted the day when the flowers would fall, determining that they would be trampled by a horse at noon. He also predicted the signboard of Xilin Temple, knowing that there would be misfortune caused by a woman within the temple. All such instances are called "Earlier Heaven Numbers," because they are obtained without first obtaining a hexagram, but rather by first obtaining a number, and the number leads to the hexagram. (The transmitted version mistakenly says "Later Heaven," but according to the meaning, it should be "Earlier Heaven.") As for cases where he saw an old man with a worried expression and immediately knew he would die from eating fish, or saw a young man with a joyful expression and immediately knew he would get married and receive a marriage proposal, or heard a rooster crow and knew it would be cooked, or heard an ox low and knew it would be slaughtered—these are all called "Later Heaven Numbers," because they are obtained without first obtaining a number, but rather by first obtaining a hexagram, and the hexagram leads to the number, hence called "Later Heaven."

一日，置一椅，以數推之，書椅底曰：「某年月日，當為仙客坐破。」之期，果有道者來訪，坐破其椅。仙客愧謝，先生曰：「物之成毀有數，豈足介意，且公神仙也，幸坐以示教。」因舉椅下所書以驗，道者愕然趨起出，忽不見。乃知數之妙，雖鬼神莫逃，而況於人乎？況於物乎？

One day, the master bought a new chair and used numerology to calculate its fate. He wrote on the bottom of the chair: "On a certain day and month, it will be broken by a spiritual guest." On that day, indeed, a Taoist priest came visiting. After sitting on the chair, he broke it. The priest felt ashamed and apologized. The master said, "The rise and fall of objects have a fixed number; there is no need to take it to heart. Moreover, since you are a person of spiritual virtue, it is fortunate that you broke it, giving me a confirmation of my calculation." Then he lifted the chair to look at the inscription beneath. The priest was stunned, got up quickly, and left. Suddenly, he vanished. This shows how amazing "number" is; even ghosts and gods cannot escape it, let alone people or things.

卷一·象數易理篇之一 周易卦數：乾，一；兌，二；離，三；震，四；巽，五；坎，六；艮，七；坤，八。 五行生剋：金生水，水生木，木生火，火生土，土生金；金克木，木克土，土克水，水克火，火克金。 八宮所屬五行：乾、兌，金；坤、艮，土；震、巽，木；坎，水；離，火。 卦氣旺：震、巽木旺於春，離火旺於夏，乾、兌金旺於秋，坎水旺於冬，坤、艮土旺於辰戌丑未月。 卦氣衰：春坤、艮，夏乾、兌，秋震、巽，冬離，辰戌丑未坎。 十天干：甲乙東方木，丙丁南方火，戊己中央土，庚辛西方金，壬癸北方水。 十二地支：子水鼠，丑土牛，寅木虎，卯木兔，辰土龍，巳火蛇，午火馬，未土羊，申猴金，酉金雞，戌土犬，亥水豬。 八卦象例：乾三連，坤六斷，震仰盂，艮覆碗，離中虛，坎中滿，兌上缺，巽下斷。

Volume One, "The Section on Imagery and Numerical Principles of the Book of Changes," begins by establishing several fundamental tables that serve as the basis for divining and interpreting the Book of Changes. The book uses the Earlier Heaven Trigrams for the "Numbers of the Book of Changes," which is the fundamental principle for converting material numbers, sound numbers, and character numbers into trigrams in the Plum Blossom School of Divination: Qian is one, Dui is two, Li is three, Zhen is four, Xun is five, Kan is six, Gen is seven, and Kun is eight. "The Five Phases and Their Mutual Control" states that metal generates water, water generates wood, wood generates fire, fire generates earth, and earth generates metal again; in terms of mutual control, metal controls wood, wood controls earth, earth controls water, water controls fire, and fire controls metal. The fortune or misfortune in Plum Blossom Divination depends entirely on the relationship of generation and control between the main trigram and the other trigrams. "The Five Phases of the Eight Trigrams" indicates that Qian and Dui belong to metal, Kun and Gen belong to earth, Zhen and Xun belong to wood, Kan belongs to water, and Li belongs to fire. "The Strength of a Trigram" refers to a trigram receiving the vital energy of the season and thus being strong: Zhen and Xun belong to wood and are strong in spring; Li belongs to fire and is strong in summer; Qian and Dui belong to metal and are strong in autumn; Kan belongs to water and is strong in winter; Kun and Gen belong to earth and are strong in the four seasonal months of Chen, Xu, Chou, and Wei. "The Decline of a Trigram" is the opposite: in spring, Kun and Gen decline; in summer, Qian and Dui decline; in autumn, Zhen and Xun decline; in winter, Li declines; and in the four seasonal months of Chen, Xu, Chou, and Wei, Kan declines. The "Ten Heavenly Stems" are associated with directions and the Five Phases: Jia and Yi belong to the east and wood, Bing and Ding belong to the south and fire, Wu and Ji belong to the center and earth, Geng and Xin belong to the west and metal, and Ren and Gui belong to the north and water. The "Twelve Earthly Branches" are associated with the Five Phases and the zodiac animals: Zi belongs to water and is the rat, Chou belongs to earth and is the ox, Yin belongs to wood and is the tiger, Mao belongs to wood and is the rabbit, Chen belongs to earth and is the dragon, Si belongs to fire and is the snake, Wu belongs to fire and is the horse, Wei belongs to earth and is the sheep, Shen belongs to metal and is the monkey, You belongs to metal and is the chicken, Xu belongs to earth and is the dog, and Hai belongs to water and is the pig. "The Examples of the Eight Trigrams" is a mnemonic for the shapes of the trigrams: Qian has three connected lines, Kun has six broken lines, Zhen resembles an upturned bowl, Gen resembles an overturned bowl, Li has a central broken line, Kan has a central solid line, Dui has a broken upper line, and Xun has a broken lower line.

占法：《易》中秘密窮天地，造化天機洩未然。中有神明司禍福，從來切莫教輕傳。 玩法：一物從來有一身，一身還有一乾坤。能知萬物備於我，肯把三才別立根。天向一中分造化，人於心上起經綸。仙人亦有兩般話，道不虛傳只在人。

"The method of divination" says: The secrets in The Zhou Changes can exhaust the principles of heaven and earth, and reveal events that have not yet occurred; within it, there is a divine power governing fortune and misfortune, so it has never been passed on lightly to others throughout history. "The method of play" says: Every object originally has its own body, and within each body there is a complete heaven and earth (that is, each thing possesses its own Taiji); if one can truly understand that the principles of all things are complete within the mind, then one can establish the roots of the "three elements" (heaven, earth, and humanity) anew within one's own heart. Heaven differentiates creation and transformation within the "one" (Taiji), while humanity develops the ability to manage and order all things through the heart. It is said that immortals also have two sets of statements (one saying it can be passed on, the other saying it cannot), but in reality, the Dao is not reluctant to be passed on; it depends solely on who is being taught.

凡起卦不問數多少，即以此數作卦數，過八數即以八數遞除。一八除不盡，再除二八，三八，直至除盡，以餘數作卦。如得八數整，即坤卦，更不必除也。 爻以六除：凡起動爻，以重卦總數除六，以餘數作動爻。如不滿六，止用此數為動爻，不必再除。如過六數，則除之一六，不盡再除二六、三六，直至除盡，以餘數作動爻。若一爻動，則看此一爻，是陽爻則變陰爻，陰爻則變陽爻。取爻當以時加之。

When casting a hexagram, regardless of the number obtained, use this number directly as the hexagram number. If the number exceeds eight, subtract eight repeatedly until the remainder is less than eight. Use this remainder to look up the Earlier Heaven hexagram. If the number is exactly a multiple of eight (remainder zero), it is considered as the hexagram of Earth (Kun), without further subtraction. "Dividing the lines by six": When determining the moving line, add the total number of the upper and lower trigrams and divide by six. The remainder determines which line is moving. If the total is less than six, use the number directly as the moving line without division. If the total exceeds six, subtract six repeatedly until the remainder is less than six. Use this remainder as the moving line. Whenever a line moves, observe its yin or yang nature: a yang line becomes yin, and a yin line becomes yang, resulting in the "changed hexagram." When determining the moving line, also include the number of the hour in the calculation.

互卦只用八卦，不必取六十四卦名。互卦以重卦去了初爻及第六爻，以中間四爻分作兩卦，看得何卦。又云：乾坤無互，互其變卦。 年月日時起例：年月日為上卦。年月日加時總數為下卦。又以年月日時總數取爻。如子年一數，丑年二數，直至亥年十二數。月如正月一數，直至十二月，亦作十二數。日數如初一一數，直至三十日，為三十數。以上年月日共計幾數，以八除之，以餘數作卦。如子時一數直至亥時十二數，就將年月日數加時之數，總計幾數，以八除之，餘數作下卦；以六除，餘數作動爻。

To determine the mutual hexagram, only the eight pure trigrams are used, and there is no need to refer to the names of the sixty-four hexagrams. The method involves removing the first line (initial line) and the sixth line (final line) from the already formed compound hexagram, leaving the middle four lines. These four lines are divided into two groups of three lines each: the second, third, and fourth lines form the lower mutual trigram, and the third, fourth, and fifth lines form the upper mutual trigram. Then, observe what trigrams they form. Another method states that if the hexagram is Qian (Heaven) or Kun (Earth), with all six lines the same, the mutual trigram will still be the original hexagram, which is considered as having no mutual trigram. In such cases, the changing hexagram is used instead. "The method of starting with year, month, day, and hour" is the correct way to start with the Earlier Heaven method. The upper trigram is determined by the numbers of the year, month, and day, while the lower trigram is determined by the numbers of the year, month, day, and hour. The moving line is determined by the total number of all four elements. The year number is counted according to the earthly branches, with the year of Zi counting as one, Chou as two, and so on up to Hai counting as twelve. The month number is simply the month, with the first month counting as one, up to the twelfth month counting as twelve. The day number is the date, with the first day of the month counting as one, up to the thirtieth day counting as thirty. Combine the numbers of the year, month, and day, divide by eight, and use the remainder to determine the upper trigram according to the Earlier Heaven sequence. The hour number is also counted according to the earthly branches, with Zi hour counting as one, up to Hai hour counting as twelve. Then add the numbers of the year, month, and day to the hour number, divide the total by eight, and use the remainder to determine the lower trigram. Finally, divide the total number by six, and use the remainder to determine the moving line.

凡見有可數之物，即以此數起作上卦，以時數配作下卦。即以卦數並時數總除六取動爻。 聲音占例：凡聞聲音，數得幾數，起作上卦，加時數配作下卦。又以聲音，如聞動物鳴叫之聲，或聞人敲擊之聲，皆可作數起卦。 字占：凡見字數如停勻，即平分一半為上卦，一半為下卦。如字數不勻，即少一字為上卦，取天輕清之義，以多一字為下卦，取地重濁之義。

Whenever one encounters something that can be counted, such as a number of birds, flowers, or people, use that number to form the upper trigram. Pair it with the number of the current hour to form the lower trigram. Then add the trigram number and the hour number together, divide the total by six, and use the remainder to determine the moving line. "Sound divination example": Whenever one hears a sound, count how many times it occurs, and use that number to form the upper trigram. Add the hour number to form the lower trigram. Sounds include the calls of animals or the sounds of people knocking on doors or hitting objects, all of which can be counted to form a trigram. "Character divination": Whenever one sees an even number of characters that can be evenly divided, use half of them as the upper trigram and the other half as the lower trigram. If the number of characters is odd, use the smaller half as the upper trigram, following the meaning of "heaven is light and clear and lies above," and the larger half as the lower trigram, following the meaning of "earth is heavy and turbid and lies below."

一字為太極未判。如草書，混沌不明，不可得卦。如楷書，則取其字畫，以左為陽畫，右為陰畫。居左者看幾數，取為上卦。居右者看幾數，取為下卦。又以一字之陰陽，全畫取爻。「彳」、「丿」，此為左者；「一」、「乙」、「、」此為右者。

You can only get one character, which represents the image of the Taiji (Supreme Ultimate) before it was divided into yin and yang. If the character is written in cursive script and the strokes are chaotic and unclear, you cannot use it to determine the hexagram. However, if it is written in regular script, you can use the strokes of the character to distinguish yin and yang. Strokes leaning to the left are considered yang lines, and those leaning to the right are considered yin lines. Count the number of strokes on the left side to form the upper trigram, and the number of strokes on the right side to form the lower trigram. Then, use the total number of strokes in the character to determine the moving line. For example, stroke shapes that point to the left, such as 「彳」and 「丿」, are considered to be on the left side; stroke shapes that point to the right, such as 「一」, 「乙」, and 「、」, are considered to be on the right side.

二字為兩儀平分。以一字為上卦，一字為下卦。 三字為三才。以一字為上卦，二字為下卦。 四字為四象。平分上下為卦。又四字以上，不必數畫數，只以平仄聲音調之。平聲為一數，上聲為二數，去聲為三數，入聲為四數。 五字為五行。以二字為上卦，三字為下卦。 六字為六爻之集。平分上下為卦。 七字為齊七政。以三字為上卦，四字為下卦。 八字為八卦定位。平分上下為卦。 九字為九疇之義。以四字為上卦，五字為下卦。 十字為成數。平分上下為卦。 十一字以上至於百字，皆可起卦。但十一字以上，又不用平仄聲音調之，止用字數。如字數均平，則以半為上卦，以半為下卦。又合二卦總數取爻。

If two characters are obtained, take the image of "Two Principles Divided": one character forms the upper trigram, the other the lower trigram. If three characters are obtained, take the meaning of "Three Elements": one character forms the upper trigram, the other two form the lower trigram. If four characters are obtained, take the meaning of "Four Images": divide them evenly into upper and lower trigrams. For any number of characters above four, do not count strokes, but convert each character's tone into a number: level tone counts as one, rising tone as two, falling tone as three, and entering tone as four. If five characters are obtained, take the meaning of "Five Phases": two characters form the upper trigram, the remaining three form the lower trigram. If six characters are obtained, it represents the image of the six lines coming together: divide them evenly into upper and lower trigrams. If seven characters are obtained, take the meaning of "Harmonizing the Seven Celestial Bodies" (sun, moon, and five planets): three characters form the upper trigram, the remaining four form the lower trigram. If eight characters are obtained, take the meaning of "Eight Trigrams in Fixed Positions": divide them evenly into upper and lower trigrams. If nine characters are obtained, take the meaning of the "Nine Categories" from the Book of Documents (Shangshu): four characters form the upper trigram, the remaining five form the lower trigram. If ten characters are obtained, ten is the "Completed Number": divide them evenly into upper and lower trigrams. For eleven characters or more, up to one hundred characters, one can also cast a hexagram. However, for numbers above eleven, do not use tone to convert into numbers. Instead, use the actual number of characters: if the total can be evenly divided, half forms the upper trigram and half the lower trigram. Then combine the total numbers of the upper and lower trigrams to determine the moving line.

丈尺之物，以丈數為上卦，尺數為下卦。合丈尺之數取爻。寸數不用。 尺寸占：以尺數為上卦，寸數為下卦。合尺寸之數加時取爻。分數不用。

Any object that can be measured with a measuring rod is taken as the number of rods for the upper trigram, and the number of inches for the lower trigram. The total of rods and inches is used to determine the moving line, and the remaining inches are discarded. "Dimensional divination": If the object being measured is only in inches, then the number of inches is taken as the upper trigram, and the number of fractions as the lower trigram. The total of inches and fractions, plus the hour number, is used to determine the moving line, and the remaining fractions are discarded.

凡為人占，其例不一。或聽語聲起卦，或觀其人品，或取諸身，或取諸物，或因其服色，觸其外物，或以年月日時，或以書寫來意。 又聽其語聲者，如或一句，即如其字數分之起卦，如說兩句，即用先一句為上卦，後一句為下卦。語多，則但用初聽一句，或末後所聞一句。餘句不用。

There are many ways to take a hexagram for someone else's divination: one may take the hexagram based on the sound of his voice, or on his status and appearance, or on the moving part of his body, or on an object he is carrying, or on the color of his clothes, or on an external object seen at the time of casting the hexagram, or on the current year, month, day, and hour, or by having him write down the question he has. the so-called「听语声」：if he speaks only one sentence, the hexagram is taken according to the number of characters in that sentence; if he speaks two sentences, the first sentence is used as the upper trigram and the second as the lower trigram. If he speaks more, only the first sentence heard or the last sentence heard is used, and the rest are disregarded.

觀其人品者，如老人為乾，少女為兌之類。 取諸其身者，如頭動為乾，足動為震，目動為離之類。 取諸其物者，如人手中偶有何物，如金玉及圓物之屬為乾，土瓦及方物之屬為坤之類。 因其服色者，如其人青衣為震，赤衣為離之類。 觸其外物者，起卦之時見水為坎卦，見火為離卦之類。 年月日時，如觀梅之類推之。 書寫來意者。其人來占，或寫來意，則以其字占之。

the so-called "observing a person's character": if the person is an old man, take the Qian trigram; if it is a young woman, take the Dui trigram; others are determined by the eight trigrams according to the corresponding characters. 所谓 "taking from one's own body": if his head moves, take the Qian trigram; if his feet move, take the Zhen trigram; if his eyes move, take the Li trigram, and so on. the so-called "taking from objects": look at what he is holding; if it is something like gold or jade or round objects, take the Qian trigram; if it is something like pottery or square objects, take the Kun trigram, and so on. the so-called "according to clothing color": if the person is wearing green clothes, take the Zhen trigram; if wearing red clothes, take the Li trigram, and so on. the so-called "due to external objects": when casting the hexagram, if water is seen, take the Kan trigram; if fire is seen, take the Li trigram, and so on. the so-called "year, month, day, and hour": follow the calculation method of the Gu Mei Zhan as mentioned before. the so-called "writing down the intention": if the person writes the question on paper, use the characters he writes to cast the hexagram and make the divination.

凡自己欲占，以年月日時或聞有聲音，或觀當時有所觸之外物，皆可起卦。以上三例，與前章為人占類法同。 占動物：凡占群物之動，不可起卦。如見一物，則就以此物為上卦，物來之方位為下卦。合物卦數及方位卦數，加時數取爻，以此數總斷其物，如後天占牛鳴雞叫之類。又凡牛馬犬豕之類，初生，則以初生年月日時占之。又可置買此物，亦可以初置買之時推之。

One may choose to cast a hexagram based on the current year, month, day, and hour, or based on a sound heard in the ear, or based on an object seen with the eyes. These three methods are the same as the method described in the previous chapter for divining on behalf of others. "Divination of animals": If a group of things moves together in disorder, one cannot cast a hexagram; only when a single object is seen can one use the object to determine the upper trigram, and the direction from which it comes to determine the lower trigram. The number of the object trigram and the number of the direction trigram are added together, and then the hour number is added to determine the moving line. Using this total number, one can judge the fortune and misfortune of the animal. For example, in the later heaven hexagrams, divination of a cow's moan or a rooster's crow is done this way. In addition, cattle, horses, dogs, and pigs can be divined using their birth year, month, day, and hour; if they are bought, one may also use the time they were first purchased to calculate.

凡占靜物，有如江河山石，不可起卦。若至屋宅、樹木之類，則屋宅初創之時，樹木初置之時，皆可起卦。至於器物，則置成之時可占，如枕、椅之類是矣。餘則無故不占。若觀梅，則見雀爭枝墜地而占。牡丹，則見有問而占。茂樹，則枝枯自墜而後占也。

Divination of stationary objects also has distinctions: things like rivers and mountains, which have existed since ancient times and have no beginning or end, cannot be used for divination. However, for objects like houses and trees, one can divinate when they are first built or planted. For utensils, one can divinate at the moment they are made or acquired, such as the tile pillow and chair mentioned earlier. Apart from these, there is no reason to divinate without cause. For example, when divining about plum blossoms, it was because of an unusual event of birds fighting over branches and causing them to fall; when divining about peonies, it was because a guest asked a question; when divining about a flourishing tree, it was because branches fell off without wind. In summary, one should not divinate without movement or without an event.

物卦起例（端法後天起卦） 後天端法：以物為上卦，方位為下卦，合物卦之數與方卦之數加時數以取動爻。 八卦萬物屬類（併為上卦） 乾：天、父、老人、官貴、頭、骨、馬、金寶、珠玉、水果、圓物、冠、鏡、剛物、大赤色、水寒。 坤：地、母、老婦、土、牛、金、布帛、文章、輿輦、方物、柄、黃色、瓦器、腹、裳、黑色、黍稷、書、米、谷。 震：雷、長男、足、髮、龍、百蟲、蹄、竹、萑葦、馬鳴、馵足、的顙、稼、樂器之類、草木、青碧綠色、樹、木核、柴、蛇。 巽：風、長女、僧尼、雞、股、百禽、百草、臼、香氣、臭、繩、眼、羽毛、帆、扇、枝葉之類、仙道工匠、直物、工巧之器。

"The 'Object Trigram Method' explains the Later Heaven method of casting a trigram, which does not use the numbers of year, month, day, or hour, but instead directly takes a trigram based on the object seen. The upper trigram is determined by the object observed, while the lower trigram is determined by the direction where the object is located (or from which it came). Then, the number of the object trigram is added to the number of the directional trigram, and the number of the hour is added as well. The total is divided by six to determine the moving line. The following 'Eight Trigrams and Their Categories' table provides the basis for taking the object as the upper trigram. The trigram Qian (Heaven) represents: heaven, father, the elderly, and those in official positions of prominence; in the body, it represents the head and bones; in animals, it represents horses; in objects, it represents gold and jewels, pearls and jade, fruits, round objects, hats and caps, mirrors, and any hard and strong objects; in color, it represents bright red; in energy, it represents cold. The trigram Kun (Earth) represents: earth, mother, the old woman; in objects, it represents soil, cattle, silk and cloth, patterns and decorations, chariots and carriages, and any square objects; in color, it represents yellow and black; it also represents earthenware, the abdomen, the lower garment, and grains such as millet and rice, as well as books. The trigram Zhen (Thunder) represents: thunder, the eldest son; in the body, it represents the feet and hair; in objects, it represents dragons, all kinds of creatures, hooves, bamboo, reeds, the neighing horse, the white-hoofed horse, the white-marked horse, crops, bamboo and wooden musical instruments, grasses, trees, tree kernels, and firewood; in color, it represents green and blue; it also represents snakes. The trigram Xun (Wind) represents: wind, the eldest daughter, monks and nuns; in animals, it represents chickens; in the body, it represents the thighs; it also represents all kinds of birds and plants, mortars, fragrances and foul smells, ropes, eyes, feathers, sails, fans, branches and leaves; in people, it represents those who seek immortality and spiritual cultivation and craftsmen; any fine, long, straight objects and delicate tools belong to Xun."

坎：水、雨、雪、工、豕、中男、溝瀆、弓輪、耳、血、月、盜、宮律、棟、叢棘、狐、蒺藜、桎梏、水族、魚、鹽、酒、醢、有核之物、黑色。 離：火、雉、日、目、電、霓霞、中女、甲冑、戈兵、文書、槁木、爐、獸、鱷龜蟹蚌、凡有殼之物、紅赤紫色、花紋人、乾燥物。 艮：山、土、少男、童子、狗、手指、徑路、門闕、果、蓏、閽寺、鼠、虎、狐、黔喙之屬、木生之物、藤生之物、爪、鼻。黃色。 兌：澤、少女、巫、舌、妾、肺、羊、毀折之物、帶口之器、屬金者、廢缺之物、奴僕、婢。 八卦方位圖 離南坎北，震東兌西，人則介乎其中。

The trigram Kan governs water, rain, snow; in human terms, it represents a craftsman and the second son; in animals, it represents a pig; also, it represents ditches and water channels, bows and wheels, ears, blood, the moon, thieves, buildings and laws, the main beam of a house, thickets of brambles, foxes, thistles, and shackles on hands and feet; all aquatic creatures, fish, salt, wine, meat paste, and things with kernels belong to Kan; in color, it is black. The trigram Li governs fire, pheasants, the sun, eyes, lightning, rainbows and clouds; in human terms, it represents the middle daughter, also armor, spears and weapons, documents, withered wood, stoves and hearths, and beasts; crocodiles, turtles, crabs, and clams, all creatures with shells, belong to Li; in color, it is red, purple, and crimson, also people with patterns on their bodies, and all dry things. The trigram Gen governs mountains, earth, the young man, and the child; in animals, it represents a dog; in the body, it represents fingers, claws, and the nose; also, it represents narrow paths, gates and gateways, the fruits of plants (wooden plants produce fruits, herbaceous plants produce fruits called luos), gatekeepers, mice, tigers, and foxes; all birds and beasts with black beaks, and plants that grow on trees or entwined with vines, belong to Gen; in color, it is yellow. The trigram Dui governs marshes, the young woman, and shamans; in the body, it represents the tongue and the lung; in human terms, it represents a concubine, servant, or maid; in animals, it represents a sheep; all broken or damaged things, vessels with mouths, metal objects, and things that are broken or defective belong to Dui. The "Eight Trigrams Compass" uses the Later Heaven arrangement: Li is in the south, Kan is in the north, Zhen is in the east, Dui is in the west, and the person performing the divination is at the center. All correspondences of the eight directions are viewed from this central point.

辰年十二月十七日申時，康節先生偶觀梅，見二雀爭枝墜地。先生曰：「不動不占，不因事不占。今二雀爭枝墜地，怪也。」因占之，辰年五數，十二月十二數，十七日十七數，共三十四數，除四八三十二，餘二，屬兌，為上卦，加申時九數，總得四十三數，五八除四十，餘得三數，為離，作下卦。又上下總四十三數，以六除，六七四十二，餘一為動爻，是為澤火革。初爻變咸，互見乾巽。

On the seventeenth day of the twelfth lunar month in the year of the Dragon, at the hour of Shen, Master Kangjie happened to visit a plum blossom garden and saw two sparrows fighting over a branch, both falling to the ground. He said, "Events that are not unusual are not divined, and events without cause are not divined. Now, two sparrows fighting over a branch and falling to the ground is an unusual event." He then cast a hexagram. The year of the Dragon is the fifth in the earthly branches, so it is counted as five. The twelfth lunar month is counted as twelve, and the seventeenth day is counted as seventeen. The total is thirty-four. Divided by eight, it gives four times eight, which is thirty-two, with a remainder of two. The number two in the earlier heaven hexagram corresponds to Dui, so Dui is taken as the upper trigram. Adding nine for the hour of Shen, the total becomes forty-three. Divided by eight, it gives five times eight, which is forty, with a remainder of three. The number three corresponds to Li, so Li is taken as the lower trigram. The total of upper and lower trigrams is still forty-three. Divided by six, it gives seven times six, which is forty-two, with a remainder of one, so the first line moves. Thus, the primary hexagram is "泽火革" (Ge), and the first line changing becomes "泽山咸" (Xian). The fourth line corresponds to the trigrams Qian and Xun.

斷之曰：「詳此卦，明晚當有女子折花，園丁不知而逐之，女子失驚墜地，逐傷其股。右兌金為體，離火克之。互中巽木，復三起離火，則克體之卦氣盛。兌為少女，因知女子之被傷，而互中巽木，又逢乾金兌金克之，則巽木被傷，而巽為股，故有傷股之應。幸變為艮土，兌金得生，知女子但被傷，而不至凶危也。」（年月日時占例）

The master interpreted, "Carefully examine this hexagram. A woman will come to pick flowers tomorrow evening. The gardener, unaware, will drive her away, causing her to be startled and fall to the ground, thus injuring her thigh. The upper trigram Dui (Lake) is stationary, serving as the 'body trigram'; the lower trigram Li (Fire) is active, serving as the 'used trigram'. The fire trigram is directly overcoming the metal trigram. The intermediate trigram Xun (Wind), which is also part of the hexagram, further supports the fire trigram, thus intensifying the overcoming of the body trigram. Dui represents a young woman, so it is determined that the injured person is a woman. The Xun trigram, which is associated with the thigh, is also overcome by Qian (Heaven) and Dui (Lake) metal, thus indicating injury to the thigh. Fortunately, the moving line transforms into Gen (Mountain) earth, which generates Dui (Lake) metal, thus supporting the body trigram. Therefore, it is known that the woman will only be injured, without any danger to her life." (This is an example of using the numbers of year, month, day, and hour to generate the hexagram.)

巳年三月十六日卯時，先生與客往司馬公家共觀牡丹。時值花開甚盛，客曰：「花盛如此，亦有數乎？」先生曰：「莫不有數。且因問而可占矣。」逐占之。以巳年六數，三月三數，十六日十六數，總得二十五數，除三八二十四數，餘一數為乾，為上卦。卯時四數，共得二十九數，又除三八二十四數，餘五為巽卦，作下卦，得天風姤。又以總計二十九數，以六除之，四六除二十四，得五爻動，變鼎卦，互見重乾。

On the sixteenth day of the third lunar month in the year of the Snake, the master and the guest went together to Sima Guang's house to view peonies. At that time, the flowers were in full bloom. The guest said, "These flowers are blooming so splendidly; is this also determined by fate?" The master replied, "Nothing exists outside of fate. Since you have asked this question, we can use it to cast a hexagram." So he cast the hexagram. The year of the Snake is the sixth in the earthly branches, so it is counted as six. The third month is counted as three. The sixteenth day is counted as sixteen. Adding these together gives twenty-five. Dividing by eight, twenty-five minus twenty-four leaves a remainder of one. One belongs to Qian, so Qian is taken as the upper trigram. The time of卯 (fourth hour) is counted as four. Adding this to the previous total gives twenty-nine. Dividing by eight, twenty-nine minus twenty-four leaves a remainder of five. Five belongs to Xun, so Xun is taken as the lower trigram. Thus, the hexagram "Heaven Wind Gou" is obtained. Using the total number of twenty-nine, dividing by six, twenty-nine minus twenty-four leaves a remainder of five, so the fifth line moves, and the changing hexagram becomes "Fire Wind Ding." The interacting hexagram has both upper and lower trigrams as Qian (repeated Qian).

逐與客曰：「怪哉，此花明日午時，當為馬所踐毀。」眾客愕然不信，次日午時，果有貴官觀牡丹，二馬相齧，群至花間馳驟，花盡為之踐毀。 斷之曰：「巽木為體，乾金克之，互卦又見重乾，克體之卦多矣，卦中無生意，固知牡丹必為踐毀。所謂馬者，乾為馬也。午時者，離明之象，是以知之也。」

Master said to the guest, "Strange, these flowers will be trampled by horses tomorrow at noon." The guests present were astonished and did not believe. The next day at noon, indeed, a high-ranking official came to admire the peonies, and two horses fought each other, with a group of people and horses rushing into the flower bed, trampling all the peonies. Master explained, "The lower trigram is Xun Wood as the subject, and the upper trigram is Qian Metal which overcomes it. The mutual trigram is also two Qian Metals, so there are many trigrams that overcome the subject trigram. Throughout the entire hexagram, there is no life qi that supports the subject trigram. Therefore, I concluded that the peonies must be trampled. As for 'horse,' it is because Qian represents horses in physical form. As for the time 'noon,' it is because Wu belongs to Li, which represents the middle of the day and the image of bright sunlight. Thus, the prediction was made."

冬夕酉時，先生方擁爐，有扣門者，初扣一聲而止，繼而又扣五聲，且云借物。先生令勿言，令其子占之所借何物。以一聲屬乾為上卦，以五聲屬巽為下卦，又以一干五巽共六數，加酉時數共得十六數，以六除之，二六一十二，得天風姤。第四爻變巽卦，互見重乾。卦中三干金，二巽木，為金木之物也，又以乾金短，而巽木長，是借斧也。

In the evening of winter, when the酉 hour had come, the master was sitting by the fire. Someone knocked on the door: first one knock, then five more, and said they wanted to borrow something. The master told the person not to reveal what they wanted to borrow, and asked his son to cast a hexagram to determine what was being borrowed. The first knock, belonging to the trigram 乾 (Heaven), was taken as the upper trigram. The five subsequent knocks, belonging to the trigram 巽 (Wind), were taken as the lower trigram. Then the numbers one (from 乾) and five (from 巽) were combined to make six, and added to the number ten representing the酉 hour, resulting in a total of sixteen. Dividing sixteen by six gives two times six, which is twelve, with a remainder of four. Therefore, the fourth line moves. The primary hexagram is 「天风姤」 (Gou), and when the fourth line changes, the lower trigram becomes 巽, making the resulting hexagram 「巽为风」 (Xun). The nuclear hexagram consists of two 乾 trigrams. The hexagram contains three 乾 (metal) and two 巽 (wood), indicating the borrowed item is something made of metal and wood. Since 乾 (metal) is short and 巽 (wood) is long (short metal as a blade, long wood as a handle), it is a axe.

子乃斷曰：「金短木長者，器也，所借鋤也。」先生曰：「非也。必斧也。」聞之，果借斧，其子問何故？先生曰：「起數又須明理。以卦推之，斧亦可也，鋤亦可也；以理推之，夕晚安用鋤？必借斧。蓋斧切於劈柴之用耳。推數又須明理，為卜占之切要也。推數不推理，是不得也。學數者志之！」 （繫聞聲占例）

The son then concluded, "The object borrowed is a short metal and long wooden tool, which is a hoe." The master said, "No, it must be an axe." They went to ask the person who came, and indeed it was an axe that had been borrowed. The son asked the reason for this, and the master explained, "When using the method of divination through sound, one must also understand the circumstances. Based solely on the卦象, it could be either an axe or a hoe; but according to common sense, it is already night, so who would need a hoe? Therefore, it must be an axe—axes are suitable for cutting wood at night. Divination requires both calculation and reasoning. Without reasoning, the divination will not be accurate. Those who study divination should remember this." (This is an example of divination through sound.)

有客問曰：「今日動靜如何？」逐將此六字占之。以乎分「今日動」三字為上卦。「今」平聲，一數；「日」入聲，四數；「動」去聲，三數，共八數，得坤為上卦。以「靜如何」為下卦，「靜」去聲，三數；「如」平聲，一數；「何」平聲，一數，共五數，得巽，為下卦。又以八五總為十三數，除二六一十二，餘得一數，為地風升。初爻動，變泰卦，互見震、兌。逐為客曰：「今日有人相請，客不多，酒不醉，味至黍雞而已。」至晚果然。

A guest asked, "How will today be, will there be any activity?" The master used these six characters to cast a hexagram. He divided the six characters into two parts. The first three characters, "today move," formed the upper trigram: "today" is a level tone and counted as one, "day" is an entering tone and counted as four, "move" is a departing tone and counted as three, totaling eight, which belongs to the trigram KUN (Earth), so KUN was taken as the upper trigram. The last three characters, "quiet how," formed the lower trigram: "quiet" is a departing tone and counted as three, "like" is a level tone and counted as one, "how" is a level tone and counted as one, totaling five, which belongs to the trigram XUN (Wind), so XUN was taken as the lower trigram. Then he combined eight and five to make thirteen, divided by six, getting two times six equals twelve, with a remainder of one, so the first line moved. The primary hexagram became "Sheng" (Hexagram 46), and with the first line changing, it became "Tai" (Hexagram 11). The nuclear hexagram showed ZHEN (Thunder) and DUI (Lake). The master told the guest, "Today someone will invite you to a meal, but the number of guests will not be many, the wine will not be drunk to intoxication, the food will be nothing more than yellow rice and chicken." In the evening, it indeed turned out to be so.

斷曰：「升者，有升階之義，互震、兌，有東西席之分。卦中兌為口，坤為腹，為口腹之事，故知有人相請。客不多者，坤土獨立，無同類之卦氣也。酒不醉，卦中無坎。味止黍雞者，坤為黍稷耳。蓋卦無相生之義，故知酒不多，食品不豐也。」 （繫聲音占例）

The master interpreted, "The character 'sheng' (升) implies ascending steps and sitting at a table. The nuclear hexagram shows Zhen and Dui, Zhen in the east and Dui in the west, which symbolizes the host and guest sitting at the east and west sides of the table. In the hexagram, Dui represents the mouth and Kun represents the abdomen, both related to eating and drinking, so it is known that someone is hosting a banquet. The number of guests is not many, because Kun earth is isolated, and there is no other earth element in the hexagram to support it. The wine will not be intoxicating, because there is no Kan, which represents wine. The food is only yellow millet and chicken, because Kun in the image of things represents millet and grain. In summary, the hexagram has no mutual generation, so it is concluded that the wine will not be abundant and the food will not be plentiful." (The above is an example of divination based on the sound and number of the spoken words.)

先生偶見西林寺之額，「林」字無兩勾，因占之，以西字七畫為艮，作上卦；以林八畫為坤，作下卦。以上七畫下八畫總十五畫，除二六一十二，餘數得三，是山地剝卦。第三爻動，變艮，互見重坤。

Master偶然 saw the signboard of Xilin Temple, where the character 「林」 was missing two strokes (two vertical hooks). He used these two strokes to cast a hexagram: the character 「西」 has seven strokes, which belongs to Gen, so Gen is taken as the upper trigram; the character 「林」 (missing two strokes) has eight strokes, which belongs to Kun, so Kun is taken as the lower trigram. Adding the seven strokes of the upper trigram and the eight strokes of the lower trigram gives a total of fifteen strokes. Dividing fifteen by six, the remainder is three, so the third line moves. The primary hexagram is 「Bo」 (Mountain Earth Peeling). When the third line changes, it becomes 「Gen」 (Mountain Mountain). The nuclear hexagram consists of two Kuns.

斷曰：寺者，純陽之所居，今卦得重陰之爻，而又有群陰剝陽之兆。詳此，則寺中當有陰人之禍。詢之果然，逐謂寺僧曰：「何不添‘林’字兩勾，則自然無陰人之禍矣。」僧信然，即添‘林’字兩勾，寺果無事。

The master interpreted: The temple is a place where pure yang people (monks) reside. Now, the hexagram drawn is full of overlapping yin lines, and the "Bo" hexagram itself is a sign of a group of yin forces eroding the single yang line from below. Based on this, there is likely a calamity caused by a woman within the temple. When asked, it turned out to be true. The master then told the monks: "Why not repair the two hooks of the character 'Lin'? Once repaired, the calamity caused by a woman will be eliminated." The monks believed him and immediately repaired the two hooks of the character 'Lin', and indeed, the temple became peaceful and trouble-free.

又，純陽之人，所居得純陰之卦，故不吉。又有群陰剝陽之義，故有陰人之禍。若添「林」字兩勾，則十畫，除八得二為兌卦，合上艮，是為山澤損。第五爻變，動為中孚卦，互卦見坤、震，損者益之，用互俱生體，為吉卦。可以得安矣。 以上並是先得數，以數起卦，所謂先天之數也。（繫字畫占例）

Now explaining further: A person of pure yang resides in a place where the hexagram obtained is purely yin, which is inherently inauspicious. Moreover, the hexagram 'Bo' signifies the idea of many yin lines stripping away yang, so the misfortune is related to women. If the two strokes of the character 'Lin' are added, 'Lin' has ten strokes. Dividing ten by eight leaves a remainder of two, which belongs to the trigram Dui. This combines with the trigram Gen above to form the hexagram 'Sun' (Mountain and Lake). After the total number of strokes changes, the fifth line moves, resulting in the transformed hexagram 'Zhong Fu' (Wind and Lake). The inner hexagram shows Kun and Zhen. 'Sun' reaching its extreme transforms into 'Yi', and the used trigram (Dui metal) and the inner hexagram (Kun earth) both generate the main trigram (Gen earth, Dui metal generating in sequence), forming a favorable hexagram, thus bringing peace. The above examples all first obtain the number and then derive the hexagram from the number, which is called 'Earlier Heaven's number' (this example is based on the number of strokes in the character).

己丑日卯時，偶在途行，有老人往巽方，有憂色。問其何以有憂，曰無。怪而占之，以老人屬乾為上卦，巽方為下卦，是天風姤；又以乾一巽五之數，加卯時四數，總十數，除六得四為動爻，是為天風姤之九四。《易》曰：「包無魚，起凶。」是易辭不吉矣。以卦論之，巽木為體，乾金克之，互卦又見重乾，俱是克體，並無生氣，且時在途行，其應速。逐以成卦之數中分而取其半，謂老人蟲：「汝於五日內謹慎出入，恐有重禍。」果五日，此老赴吉席，因魚骨鯁而終。

On a Jichou day at the hour of Mao, the master was walking on the road when he saw an old man heading towards the southeast direction of Xun, his face showing worry. When asked why he was troubled, the old man said he wasn't. The master felt something was wrong and cast a hexagram. The old man belonged to the trigram Qian in terms of people, so Qian was taken as the upper trigram. The direction he was heading, Xun, was taken as the lower trigram, forming the hexagram "Gou" (Heaven and Wind). Then the numbers of Qian (1) and Xun (5) were added to the number of the hour of Mao (4), totaling ten. Dividing by six, the remainder was four, so the fourth line moved, which is the nine in the fourth line of the Gou hexagram. The line statement of the Gou hexagram's nine in the fourth line says: "There is no fish in the kitchen, a movement brings misfortune." This indicates an unfavorable omen. Considering the hexagram's image, the lower trigram Xun wood is the subject, while the upper trigram Qian metal overcomes it. The mutual trigram is also two Qian trigrams, all overcoming the subject trigram. The entire hexagram has no element that generates or supports the subject trigram. Moreover, the master was walking at that time, and movement usually indicates quick results. Therefore, the master halved the number of the hexagram (ten became five) and told the old man, "You should be careful of your comings and goings for the next five days; there may be a great disaster." Indeed, on the fifth day, the old man went to a wedding feast and died from a fish bone stuck in his throat.

又凡占卜，克應之期看自己之動靜，以決事之遲速，故行則應速，以逐成卦之數，中分而取其半也。坐則事應遲，當倍其成卦之數而定之也。立則半遲半速，止以成卦之數定之可也。雖然如是，又在變通，如占牡丹及觀梅之類，則二日花皆朝夕之故，豈特成數之久也。 （端法占例）

In addition, when determining the date when a divination will come true, one must also consider whether the person performing the divination is moving or stationary at the time, to judge the speed of the outcome: if the person is walking at the time of divination, the matter will come to pass quickly, so the number used to form the hexagram should be halved; if the person is sitting, the matter will come to pass slowly, so the number should be doubled; if the person is standing, the speed is moderate, so the original number is used directly. Although there are these rules, they should still be adapted according to the situation: for example, when divining about peonies or plum blossoms, the blooming and withering of flowers occur within a day or two, so there is no need to wait for the time indicated by the hexagram number. Therefore, such cases are usually judged to occur within one or two days. (The above is an example of the Later Heaven method of casting hexagrams.)

壬申日午時，有少年從離方來，喜形於色，問有何喜，曰無。逐占之，以少年屬艮為上卦，離為下卦，得山火賁。以艮七離三加午時七，總十七數，除十二，餘五為動爻，賁之六五爻曰：「賁于丘園，束帛戔戔，吝，終吉。」易辭已吉矣。卦則賁之家人，互見震、坎，離為體，互變俱生之。斷曰：子於十七日內必有聘幣之喜。至期，果然定親。

On the day of Renshen, at the hour of Wu, a young man came from the southern direction, his face full of joy. When asked what good news he had, he said he had none. The master then cast a hexagram: the young man belonged to the trigram Gen (Mountain) in terms of people, so Gen was taken as the upper trigram; the southern direction, which is the trigram Li (Fire), was taken as the lower trigram, forming the hexagram "Bi" (Mountain Fire). Using the number seven for Gen, three for Li, and adding the number seven for the hour of Wu, the total was seventeen. Dividing seventeen by six (two sixes make twelve), the remainder was five, so the fifth line moved. The line statement of the fifth line in the hexagram Bi says: "Adorning the hillside with bundles of silk, though the gifts are meager, it will ultimately be auspicious." The line statement itself is favorable. In terms of the hexagram, when the fifth line changes, the hexagram becomes "Jia Ren" (Wind Fire Family). The inner hexagram shows Zhen (Thunder) and Kan (Water). The lower trigram Li (Fire) is the subject, and both the inner trigram Zhen (Wood) and the transformed trigram Xun (Wood) come to nourish it. Both the inner and transformed hexagrams nourish the subject. Therefore, it was predicted that he would surely have the joy of a marriage proposal within seventeen days. On the appointed day, he indeed got engaged.

癸卯日午時，有牛鳴於坎方，聲極悲，因占之。牛屬坤，為上卦，坎方為下卦。坎六坤八，加午時七，共二十一數，除三六一十八，三爻動得地水師之三爻。《易辭》曰：「師或輿尸，凶。」卦則師變升，互坤、震，乃坤為體，互變俱克之，並無生氣。 斷曰：此牛二十一日內必遭屠殺。後二十日，人果買此牛，殺以犒眾，悉皆異之。

On the day of Guimao, at the hour of Wu, there was a bull in the northern direction of Kan that called out, its voice extremely mournful. The master cast a hexagram: the bull, as an object, belongs to the trigram Kun, so Kun is taken as the upper trigram; the position of Kan where the bull is located is taken as the lower trigram. Kan has six, Kun has eight, and adding the number seven for the hour of Wu, the total is twenty-one. Dividing by six (three times six is eighteen), the remainder is three, so the third line moves, resulting in the third line of the hexagram "Shi" (Hexagram 7). The line statement of the third line of the hexagram "Shi" in The Zhou Changes says: "The army may return with a chariot carrying corpses, which is ominous." In terms of the hexagram image, the third line changing leads to "Sheng" (Hexagram 46). The nuclear hexagram shows Kun and Zhen. The upper trigram Kun earth is the subject, while the Zhen wood in the nuclear hexagram and the Xun wood in the resulting hexagram both attack it. Both the nuclear and resulting hexagrams attack the subject, and the entire hexagram has no life qi. Thus, it was concluded that this bull would certainly be slaughtered within twenty-one days. After twenty days, indeed, someone bought the bull and slaughtered it to entertain the people, and all were amazed at the accuracy of the prediction.

甲申日卯時，有雞鳴於乾方，聲極悲愴，因占之。雞屬巽，為上卦，乾方為下卦，得風天小畜。以巽五干一共六數，加卯時四數，總十數，除六得四，爻動變乾，是為小畜之六四。《易》曰：「有孚，血去惕出，無咎。」推之，割雞之義。卦則小畜之乾，互見離、兌。乾金為體，離火克之。卦中巽木離火，有烹飪之象。 斷曰：此雞十日當烹。果十日客至，有烹雞之驗。

On the day of Jiashen, at the hour of Mao, a chicken called out in the northwest direction, and the sound was extremely sorrowful. The master cast a hexagram based on this: the chicken, as an object symbol, belongs to Xun, so Xun is taken as the upper trigram; the northwest direction where the chicken was located is taken as the lower trigram, resulting in the hexagram "Xiao Xu" (Hexagram 9). Using the numbers five from Xun and six from Qian, plus the number four from the hour of Mao, the total is ten. Dividing by six leaves a remainder of four, so the fourth line moves. After the moving line changes, the upper trigram becomes Qian, which corresponds to the sixth line of Xiao Xu. The line statement of the sixth line of Xiao Xu says: "With sincerity, blood flows away, fear is dispelled, and there is no misfortune." Here, the word "blood" is interpreted to mean the cutting of the chicken and the resulting blood. In terms of the hexagram, when the fourth line changes, the hexagram becomes "Qian" (Hexagram 1), and the interacting hexagram shows Li and Dui. The lower trigram Qian (metal) is the subject, while the interacting trigram Li (fire) overcomes it. Additionally, there is Xun (wood) below and Li (fire) above, forming the image of burning wood. Thus, the master concluded that the chicken would be cooked within ten days. Indeed, on the tenth day, a guest came, confirming the prediction of killing the chicken for a guest.

戊子日辰時，偶行至中途，有樹蔚然，無風，枯枝自墜地於兌方。占之，槁木為離，作上卦，兌方為下卦，得火澤睽。以兌二離三，加辰時五數，總十數，去六餘四，變山澤損，是睽之九四。《易》曰：「睽孤，遇元夫。」卦火澤睽變損，互見坎、離，兌金為體，離火克之，且睽損卦名，俱有傷殘之義。 斷曰：此樹十日當伐。果十日，伐樹起公榭，而匠者適字「元夫」也。 以上諸占例，並是先得卦，以卦起數，所謂後天之數也。

On the day of Wu Zi, at the hour of Chen, the master happened to be walking along the way when he saw a tree with lush branches and leaves. At that moment there was no wind, yet a dry branch fell down by itself toward the west, which is the position of the Trigram Dui. He then cast a hexagram: the withered tree, in terms of symbolic representation, belongs to the Trigram Li (Fire), so he took Li as the upper trigram; the direction of the falling branch, which was Dui, became the lower trigram, resulting in the hexagram "Fire Lake Kui." Using the numbers two from Dui, three from Li, and five for the hour of Chen, the total was ten, subtracting six leaves a remainder of four, so the fourth line moved, changing the hexagram to "Mountain Lake Sun," which corresponds to the fourth line of the hexagram Kui. The line statement of the fourth line of Kui says: "Kui gu, yu yuan fu" (in isolation, encountering the virtuous man "yuan fu"). In terms of the hexagram, Fire Lake Kui changes to Mountain Lake Sun, with the inner hexagram showing Kan and Li; the lower trigram Dui (metal) is the subject, while the upper trigram Li (fire) overcomes it. Moreover, "Kui" means separation, and "Sun" means reduction, both hexagram names implying injury. Therefore, the master concluded that this tree would be cut down within ten days. Indeed, ten days later, someone cut down this tree to build an official pavilion, and the craftsman's name was exactly "yuan fu," matching the line statement. These examples all involve first obtaining the hexagram and then deriving the number from it, which is called "Later Heaven numbers."

風覺鳥占者，謂見風而覺，見鳥而占也，然非風鳥而占，而謂風覺鳥占也。凡卦之寓物者，皆謂之風覺鳥占。如易數，總謂之觀梅之數也。

The term "Feng Jue Niao Zhan" refers to the practice of observing the wind and noting its effects, and seeing flying birds to make predictions. In reality, "Feng Jue Niao Zhan" is not limited to wind and birds; it encompasses any method of divination that uses the current phenomena as a basis for interpreting the hexagrams. Wind and birds are merely examples. This is similar to the entire system of the Book of Changes, which is generally called "Guan Mei Shu" (the Number of Observing Plum Blossoms), but it is not restricted to the act of observing plum blossoms alone.

風覺占者，謂其見風而覺也，見鳥而占也。凡見風起而欲占之，便是風從何方而來，以之起卦。又須審其時，察其色，以推其聲勢，然後可斷其吉凶。風從南方來者，為家人，南方屬離火，得風火家人卦（南方屬離火，合得風火家人卦）。東來者，為益卦之類。

"Wind Divination" involves observing the wind and birds to derive omens. Whenever one sees the wind rising and wishes to make a divination, they should determine from which direction the wind is coming. This direction serves as the lower trigram, while the wind itself, belonging to the trigram Xun (Wind), forms the upper trigram. In addition, one must examine the season when the wind arises, observe the color of the wind, and analyze its strength before making a judgment on fortune or misfortune. If the wind comes from the south, the south belongs to Li (Fire), so Xun above and Li below forms "Wind and Fire, Family Harmony" (Hexagram 37). If the wind comes from the east, the east belongs to Zhen (Thunder), so Xun above and Zhen below forms "Wind and Thunder, Benefit" (Hexagram 42). The same method applies to other directions.

審其時者，春為發生和暢之風；夏為長養之風；秋為肅殺；冬為凜冽之類。察其色者，帶埃煙雲氣，可見其色黃者，祥瑞之氣；青者，半凶半吉；白主刃，氣黑昏者凶，赤色者災，紅紫者吉。辨其聲勢者，其風聲如陣馬，主鬥爭；如波濤者，有驚險；如悲咽者，有憂慮；如奏樂者，有喜事；如喧呼者，主鬧鬨；如烈焰者，主火驚。其聲洋洋而來，徐徐而去者，吉慶之兆也。

The concept of "reviewing the time" refers to the different characteristics of wind according to the seasons. In spring, the wind is vitalizing and warm, promoting growth and comfort. In summer, the wind is nurturing and supportive. In autumn, the wind carries an element of severity and decline. In winter, the wind is cold and piercing. It is the same wind, but it is associated with different seasons. The concept of "observing the color" refers to the fact that wind often carries dust, smoke, and clouds, which can reveal the nature of the atmosphere. A yellow color indicates auspiciousness. A green color suggests a mixture of fortune and misfortune. A white color indicates the possibility of conflict or injury. A dark and murky color indicates misfortune. A red color indicates disaster. A purple and red color indicates good fortune. The concept of "distinguishing the sound and force" refers to the different sounds of the wind. If the wind sounds like a thousand horses galloping, it indicates conflict. If it sounds like waves crashing, it indicates danger. If it sounds like sorrowful wails, it indicates worry. If it sounds like music, it indicates joy. If it sounds like a crowd shouting, it indicates chaos. If it sounds like a raging fire, it indicates a fire alarm. If the wind comes with a great and powerful sound and then gradually fades away, it is a sign of good fortune.

鳥占者，見鳥可占也。凡見鳥群，數其只數，看其方所，聽其聲音，辨其毛羽色，皆可起數。又須審其名義，察其鳴叫，取其吉凶。見鳥而占，數其只數者，如一隻屬乾，二隻屬兌，三隻屬離。看其方所者，即離南、坎北之數；聽其聲音者，如鳥叫一聲屬乾，二聲屬兌，三聲屬離之類，皆可起卦。聽聲音者，若夫鳴叫之喧啾者，主口舌；鳴叫悲咽者，主悲愁；鳴叫嘹亮者，主吉慶。此取斷吉凶之聲音也。察其名義者，如鴉報災，鵲報喜，鸞鶴為祥瑞，鶚鵬為妖孽之類是也。

"Bird divination" involves using the sight of flying birds to cast a hexagram. Whenever a flock of birds is seen, one can count how many there are, observe their direction, listen to their calls, and discern the color of their feathers. These four aspects can all be converted into numbers to form a hexagram. In addition, one should also consider the meaning of the bird's name and examine the manner of its call, using these to determine fortune or misfortune. Counting the number of birds: one bird corresponds to Qian, two to Dui, three to Li, and so on according to the numbers of the Earlier Heaven hexagrams. Observing the direction: use the Later Heaven directional numbers, with south corresponding to Li and north to Kan. Listening to the calls: a single call corresponds to Qian, two calls to Dui, three to Li, and so on, all of which can be used to cast a hexagram. Discerning the tone of the call: if the birds are noisy and chaotic, it indicates disputes and gossip; if their calls are sorrowful and mournful, it indicates sorrow; if their calls are clear and bright, it indicates good fortune. This is determining fortune or misfortune based on the sound. Examining the meaning: crows calling indicate disaster, magpies calling indicate good news, and phoenixes or cranes are omens of auspiciousness, while eagles or large falcons indicate strange and ominous signs.

聲音者，如靜室無所見，但於耳中所聞起卦，或數其數，驗其方所；或辨其物聲，詳其所屬，皆可起卦。察其悲喜，助斷吉凶。數其數目者，如一聲屬乾，二聲屬兌。驗其方所者，離南、坎北之類是也。

"Listening to sounds for divination" works like this: a person sits in a quiet room where there is nothing visible to observe, and instead uses the sounds heard to form a hexagram. This can be done by counting how many times the sound occurs, or by determining from which direction it comes; or by identifying what object produced the sound and deducing which hexagram it belongs to—any of these methods can be used to form a hexagram. Additionally, one should examine the sound's tone, whether it expresses sorrow or joy, to help judge fortune or misfortune. Counting the sounds: one sound belongs to Qian, two sounds belong to Dui, and so on according to the Earlier Heaven hexagram numbers. Checking the direction: a sound coming from the south belongs to Li, a sound from the north belongs to Kan, and so on.

如人語聲，及動物鳴叫之聲，聲自口出者屬兌。而靜物扣擊屬震，鼓拍槌敲、板木之聲是也；金聲屬乾，鍾馨鉦鐸之聲是也；火聲屬離，烈焰爆竹等聲是也；土聲屬坤，築基、杵垣、坡崩、山裂是也。此辨其物聲，詳其所屬也。察其悲喜，助斷吉凶者，如聞人語笑聲，又說吉語，娛笑者，有喜也；人悲泣聲與怨聲，愁語及罵詈窮嘆等聲，不吉也。

Now regarding the distinction of sounds from objects: the sounds of people speaking and the cries of birds and beasts, all sounds that come from the mouth belong to the Trigram Dui (representing mouth). Sounds produced by striking stationary objects belong to the Trigram Zhen (representing thunder), such as the sound of drums, clappers, or hitting wooden boards. Sounds from metal belong to the Trigram Qian (representing heaven), such as the sounds of bells, chimes, gongs, and bells. Sounds from fire belong to the Trigram Li (representing fire), such as the roaring of flames or the explosion of firecrackers. Sounds from earth belong to the Trigram Kun (representing earth), such as the sounds of ramming earth to build foundations, pounding earth to construct walls, or the collapse of hillsides and cracks in mountains. This is how one distinguishes sounds from objects and determines which Trigram they belong to. Now regarding the observation of joy and sorrow to assist in judging fortune and misfortune: if one hears laughter and conversation, and the words are auspicious and filled with joy, it indicates good fortune. If one hears weeping, lamenting, complaining, cursing, or the sighs of those in distress, it indicates inauspiciousness.

形物占者，凡見物形，可以起卦。如物之圓者屬乾，剛者屬兌，方者屬坤，柔者屬巽，仰者屬震，覆者屬艮，長者屬巽，中剛外柔者屬坎，內柔外剛者屬離，乾燥枯槁者屬離，有文彩者亦屬離，用障礙之勢、物之破者屬兌。 驗色占 凡占色之青者屬震，紅紫赤者屬離，黃色者屬坤，白色屬兌，黑色屬坎之類是也。

"Form Object Divination" refers to the practice of using the shape of an object to determine a hexagram. Round shapes belong to Qian (Heaven), hard objects belong to Dui (Lake), square shapes belong to Kun (Earth), soft objects belong to Xun (Wind), objects with an upward-facing mouth belong to Zhen (Thunder), objects that are overturned belong to Gen (Mountain), slender objects belong to Xun (Wind), objects that are soft on the outside and firm inside belong to Kan (Water), objects that are hollow inside and firm outside belong to Li (Fire), dry and withered objects belong to Li (Fire), and objects with patterns or colors belong to Li (Fire). Objects that have an obstructive or broken appearance belong to Dui (Lake). "Color Verification Divination" refers to the practice of using colors to determine a hexagram. Green belongs to Zhen (Thunder), red, purple, and red belong to Li (Fire), yellow belongs to Kun (Earth), white belongs to Dui (Lake), and black belongs to Kan (Water). Other colors should be matched according to the Five Phases color system.

乾：玄黃、大赤色、金玉、寶珠、鏡、獅、圓物、木果、貴物、冠、象、馬、天鵝、剛物。 坎：水、帶子帶核之物、豕魚、弓輪、水具、水中之屋、鹽、酒、黑色。 艮：土石、黃色、虎、狗、土中之物、瓜果、百禽、鼠、黔喙之屬。 震：竹木、青碧綠色、龍、蛇、□葦、竹木樂器、草、蕃鮮之物。

This section briefly lists again the things associated with the Eight Trigrams, for quick reference during divination. Qian governs the colors of deep yellow and bright red, and is associated with gold, jade, pearls, mirrors, lions, round objects, fruits on trees, valuable items, crowns, images, horses, swans, and all hard and strong things. Kan governs water, and is associated with things that have seeds or kernels, pigs and fish, bows and wheels, containers for water, houses built by water, salt and wine, and the color black. Gen governs earth and stone, and is associated with the color yellow; it governs tigers, dogs, things buried in the earth, melons and fruits, various birds, mice, and birds and animals with black mouths. Zhen governs bamboo and wood, and is associated with the color green; it governs dragons and snakes, reeds, musical instruments made of bamboo or wood, grasses, and all flourishing and lively things.

巽：木、蛇、長物、青碧綠色、山木之禽鳥、□、香、雞、直物、竹木之器、工巧之器。 離：火、文書、干戈、雉、龜、蟹、槁木、甲冑、螺、蚌、鱉、赤色。 坤：土、方物、五穀、柔物、絲綿、百禽、牛、布帛、輿、金、瓦器、黃色。 兌：金刃、金器、樂器、澤中之物、白色、有口缺之物、羊。

The Trigram Xun governs wood, snakes, and all slender objects; its color is green and blue. It also governs birds in mountain forests, fragrances, and chickens. All straight objects, bamboo and wooden utensils, and intricate tools belong to Xun. The Trigram Li governs fire, documents, weapons, and wild chickens. It also governs turtles, crabs, snails, clams, and tortoises, all creatures with shells, as well as withered wood and armor. Its color is red. The Trigram Kun governs earth, square objects, grains, soft objects, silk and cotton, various birds and cattle, fabrics, chariots, metal, and pottery. Its color is yellow. The Trigram Dui governs metal blades, metal utensils, and musical instruments. It also governs creatures in marshes and ponds. Its color is white. All objects with openings, broken items, and sheep belong to Dui.

一　金 乾為天　天風姤　天山遁　天地否 風地觀　山地剝　火地晉　火天大有 天時：天、冰、雹、霰。 地理：西北方、京都、大郡、形勝之地、高亢之所。 人物：君、父、大人、老人、長者、官宦、名人、公門人。 人事：剛健武勇、果決、多動少靜、高上下屈。 身體：首、骨、肺。 時序：秋、九十月之交、戌亥年月日時、一四九年月日時。 動物：馬、天鵝、獅、象。 靜物：金玉、寶珠、圓物、水果、剛物、冠、鏡。 屋舍：公廨、樓臺、高堂、大廈、驛舍、西北向之居。 家宅：秋占宅興隆、夏占有禍、冬占冷落、春占吉利。 婚姻：貴官之眷、有聲名之家、秋占宜成、冬夏占不利。

The Hexagram Qian represents Heaven. Its Earlier Heaven number is one, and it belongs to the Metal element. The eight hexagrams under the Qian trigram are: Qian (Heaven), Heaven-Wind Gou, Heaven-Mountain Dun, Heaven-Earth Pi, Wind-Earth Guan, Mountain-Earth Bo, Fire-Earth Jin, and Fire-Heaven Da You. In terms of weather, Qian represents the sky itself, as well as ice, hail, and snow, which are hard and cold substances. In terms of geography, Qian represents the northwest direction, and also represents capital cities and large towns, as well as mountainous areas with excellent terrain and high, dry places. In terms of people, Qian represents kings, fathers, elders, officials, people of reputation, and those in government offices. In terms of human affairs, Qian represents strength, courage, decisiveness, activity rather than stillness, and being in a high position yet willing to humble oneself. In terms of the body, Qian represents the head, bones, and lungs. In terms of time, Qian corresponds to autumn, specifically the intersection of the ninth and tenth months, and also to the years, months, days, and hours of Xu and Hai. It also corresponds to the numbers one, four, and nine. In terms of animals, Qian represents horses, as well as swans, lions, and elephants. In terms of objects, Qian represents gold and jade, pearls, round objects, fruits, hard objects, crowns, and mirrors. In terms of buildings, Qian represents government offices, towers, high halls, inns, and houses facing northwest. In terms of the home, if Qian appears in autumn, the household fortune is prosperous; if in summer, there is family misfortune; if in winter, the home is cold and deserted; if in spring, it is auspicious. In terms of marriage, Qian represents the relatives of noble families and reputable households. It is favorable to get married in autumn, but unfavorable in winter or summer.

飲食：馬肉、珍味、多骨、肝肺、乾肉、水果、諸物之首、圓物、辛辣之物。 生產：易生、秋占生貴子，夏占有損，坐宜向西北。 求名：有名、宜隨朝內任、刑官、武職、掌權、天使、驛官、宜西北方之任。 謀旺：有成、利公門、宜動中有財、夏占不成、冬占多謀少遂。 交易：宜金、玉珍寶珠貴貨、易成、夏占不利。 求利：有財、金、玉之利、公門中得財、秋占大利、夏占損財、冬占無財。 出行：利於出行、宜入京師、利西北之行、夏占不利。 謁見：利見大人、有德行之人、宜見官貴、可見。 疾病：頭面之疾、肺疾、筋骨疾、上焦疾、夏占不安。 官訟：健訟、有貴人助、秋占得勝、夏占失理。 墳墓：宜向西北、宜乾山氣脈、宜天穴、宜高、秋占出貴、夏占大凶。 方道：西北。 五色：大赤色、玄色。 姓字：帶金旁者、商音、行位一四九。 數目：一、四、九。 五味：辛、辣。

On food, Qian represents horse meat and precious flavors, and governs foods with many bones, such as liver and lungs, dried meat, and fruits. It also governs the finest, round, and spicy foods. On childbirth, Qian indicates ease in bearing children; if one receives this during autumn, it is auspicious for having a son, but during summer, there may be injury. The direction for a pregnant woman should face northwest. On seeking fame, Qian indicates the ability to gain recognition. It is favorable to take office within the court, to serve as a judicial official, a military officer, or a person in power. It is also favorable to act as an imperial envoy or postal official, and to take up a post in the northwest. On planning, Qian indicates that affairs can be accomplished. It is favorable to use official channels, and to gain wealth through movement. If obtained in summer, it will not succeed; if obtained in winter, there will be many plans but few results. On trade, Qian is favorable for dealing in gold, jade, and precious goods, and transactions are easily concluded. However, if obtained in summer, it is unfavorable. On seeking wealth, Qian indicates the presence of wealth, which comes from gold and jade. Wealth can be obtained through official channels. If obtained in autumn, there will be great profit; if obtained in summer, there will be loss; if obtained in winter, there will be no wealth. On travel, Qian is favorable for going out, especially to the capital, and is favorable for traveling to the northwest. However, if obtained in summer, it is unfavorable. On visiting, Qian is favorable for meeting important people or those of virtue, and for seeing officials and nobles, as the meeting will be successful. On illness, Qian governs diseases of the head and face, lung disorders, bone and joint ailments, and upper body illnesses. If obtained in summer, the illness will be unstable. On legal disputes, Qian indicates skill in litigation and the assistance of a nobleman. If obtained in autumn, the case will be won; if obtained in summer, the case will be lost. On burial, Qian is favorable for a direction facing northwest, for receiving the qi from the Qian mountain, for taking the heavenly grave, and for burial on high ground. If obtained in autumn, it will bring noble people; if obtained in summer, it will be very dangerous. On direction, Qian is located in the northwest. On color, Qian governs bright red and deep black. On surnames, Qian governs surnames with the metal radical, and the five tones belong to the Shang tone. The birth order is first, fourth, and ninth. On numbers, Qian corresponds to one, four, and nine. On flavors, Qian governs pungent and spicy tastes.

八　土 坤為地　地雷復　地澤臨　地天泰 雷天大壯　澤天決　水天需　水地比 天時：雲陰、霧氣。 地理：田野、鄉里、平地、西南方。 人物：老母、後母、農夫、鄉人、眾人、大腹人。 人事：吝嗇、柔順、懦弱、眾多。 身體：腹、脾、胃、肉。 時序：辰戌丑未月、未申年月日時、八五十月日。 靜物：方物、柔物、布帛、絲綿、五穀、輿釜、瓦器。 動物：牛、百獸、牝馬。 屋舍：西南向、村居、田舍、矮屋、土階、倉庫。 家宅：安穩、多陰氣、春占宅舍不安。

The Hexagram of Earth, in the Earlier Heaven arrangement, has a number of eight and belongs to the Earth element. The eight hexagrams under the Earth trigram are: Earth as Earth, Earth over Thunder (Fu), Earth over Marsh (Lin), Earth over Heaven (Tai), Thunder over Heaven (Da Zhuang), Marsh over Heaven (Guai), Heaven over Water (Xu), and Water over Earth (Bi). In terms of weather, Earth signifies dense clouds and mist. In terms of geography, Earth signifies fields, villages, and flat land, located in the Southwest direction. In terms of people, Earth signifies the old mother, stepmother, farmer, country person, the crowd, and plump individuals. In terms of human affairs, Earth signifies stinginess, obedience, weakness, and lack of decisiveness, as well as a large number of people. In terms of the body, Earth signifies the abdomen, the spleen and stomach, and the muscles. In terms of time, Earth corresponds to the four seasonal months of the Dragon, Dog, Ox, and Sheep, and to the years, months, days, and hours of the Earth, Metal, and Earth elements, as well as the numbers eight, five, and ten. In terms of objects, Earth signifies square objects and soft objects, such as silk and cotton, grain, carts and vehicles, cooking pots and cauldrons, and earthenware. In terms of animals, Earth signifies cattle, as well as various wild animals and mother horses. In terms of dwellings, Earth signifies houses facing Southwest, villages, farmhouses, low buildings, earthen steps, and granaries. In terms of the family home, Earth signifies a stable residence, but with excessive dampness; if this hexagram appears in spring, the house is unstable.

飲食：牛肉、土中之物、甘味、野味、五穀之味、芋筍之物、腹臟之物。 婚姻：利於婚姻、宜稅產之家、鄉村之家、或寡婦之家、春占不利。 生產：易產、春占難產、有損、或不利於母、坐宜西南方。 求名：有名、宜西南方或教官、農官守土之職、春占虛名。 交易：宜利交易、宜田土交易、宜五穀、利賤貨、重物、布帛、靜中有財、春占不利。 求利：有利、宜土中之利、賤貨重物之利、靜中得財、春占無財、多中取利。 謀旺：利求謀、鄉里求謀、靜中求謀、春占少遂、或謀於婦人。 出行：可行、宜西南行、宜往鄉里行、宜陸行、春占不宜行。 謁見：可見、利見鄉人、宜見親朋或陰人、春不宜見。 疾病：腹疾、脾胃之疾、飲食停傷、穀食不化。 官訟：理順、得眾情、訟當解散。 墳墓：宜向西南之穴、平陽之地、近田野、宜低葬、春不可葬。 姓字：宮音、帶土姓人、行位八五十。 數目：八、五、十。 方道：西南。 五味：甘。 五色：黃、黑。

When discussing food, the Earth Trigram (坤) governs beef, things grown from the earth, sweet flavors, wild flavors, and flavors of five grains. It also governs foods like sweet potatoes and bamboo shoots, as well as internal organs. When discussing marriage, the Earth Trigram is favorable for marriage, and it is suitable to marry into families with land and taxes, rural families, or widows' families; however, it is unfavorable in spring. When discussing childbirth, the Earth Trigram indicates an easy delivery; however, in spring, it may lead to difficult labor, injury, or be unfavorable for the mother, and the direction the mother should face during childbirth should be towards the southwest. When discussing gaining reputation, the Earth Trigram indicates the possibility of gaining a name, and it is suitable to hold positions in the southwest, or to work as a teacher, agricultural officer, or land guardian; however, in spring, it may only result in a hollow reputation. When discussing trade, the Earth Trigram is favorable for business, especially for land transactions, and it is suitable for trading in grains, cheap goods, heavy items, and silk and cloth. Wealth can be obtained through quiet waiting; however, in spring, it is unfavorable for trade. When discussing gaining wealth, the Earth Trigram indicates favorable outcomes, and wealth can be obtained from the earth or from cheap goods and heavy items, through quiet means; however, in spring, there is no wealth, and one must gain profit from many small sources. When discussing seeking opportunities, the Earth Trigram is favorable for seeking opportunities, and it is suitable to seek opportunities in the countryside or in quiet settings; however, in spring, success may be limited, or one may need to rely on the help of women to achieve the goal. When discussing travel, the Earth Trigram indicates that travel is possible, and it is suitable to travel towards the southwest, to the countryside, or by land; however, in spring, travel is unfavorable. When discussing visiting people, the Earth Trigram indicates that meeting people is possible, and it is suitable to meet people from the countryside, friends, or women; however, in spring, meeting people is unfavorable. When discussing illness, the Earth Trigram indicates diseases of the abdomen and spleen and stomach, and it is associated with food stagnation and damage, and the inability to digest grains. When discussing legal disputes, the Earth Trigram indicates that the case is just and that one can gain the support of the people, and disputes should be resolved through reconciliation. When discussing burial sites, the Earth Trigram indicates that the grave should face the southwest, be on flat and sunny land, be near fields, and be buried at a low level; however, burial should not be done in spring. When discussing surnames, the Earth Trigram belongs to the palace tone (宫音), and it is associated with surnames that have the radical for earth, and the surname ranking is eighth, fifth, or tenth. When discussing numbers, the Earth Trigram corresponds to the numbers eight, five, and ten. When discussing directions, the Earth Trigram is located in the southwest. When discussing the five flavors, the Earth Trigram corresponds to sweetness. When discussing colors, the Earth Trigram corresponds to yellow and black.

四　木 震為雷　雷地豫　雷水解　雷風恆 地風升　水風井　澤風大過　澤雷隨 天時：雷。 地理：東方、樹木、鬧市、大途、竹林、草木茂盛之所。 人物：長男。 人事：起動、怒、虛驚、鼓動噪、多動少靜。 身體：足、肝、髮、聲音。 時序：春三月、卯年月日時、四三八月日。 靜物：木竹、萑葦、樂器（屬竹木者）、花草繁鮮之物。 動物：龍、蛇。 屋舍：東向之居、山林之處、樓閣。 家宅：宅中不時有虛驚、春冬吉、秋占不利。

The hexagram Zhen represents thunder. In the Earlier Heaven system, its number is four, and it belongs to the Wood element. The eight hexagrams under the Zhen trigram are: Zhen (Thunder), Yu (Thunder over Earth), Xie (Thunder over Water), Heng (Thunder over Wind), Sheng (Wind over Earth), Jing (Water over Wind), Da Guo (Lake over Wind), and Sui (Thunder over Lake). In terms of weather, Zhen represents thunder. In terms of geography, Zhen represents the East, and it governs forests, bustling cities, main roads, bamboo groves, and places where vegetation is abundant. In terms of people, Zhen represents the eldest son. In terms of human affairs, Zhen represents action, initiation, anger, sudden fear, clamor, and restlessness. It also signifies loud noises and activity rather than stillness. In terms of the body, Zhen represents the feet, the liver, hair, and voice. In terms of time, Zhen corresponds to the third month of spring, and to the year, month, day, or hour of Mao. It also corresponds to the numbers four, three, and eight. In terms of inanimate objects, Zhen represents bamboo and reeds, bamboo instruments, and flourishing flowers and plants. In terms of animals, Zhen represents dragons and snakes. In terms of dwellings, Zhen represents houses facing west from the east, dwellings in mountain forests, and towers. In terms of the home, Zhen indicates frequent unexpected disturbances. If it appears in spring or winter, it is favorable, but if it appears in autumn, it is unfavorable.

飲食：蹄、肉、山林野味、鮮肉、果酸味、菜蔬。 婚姻：可、有成、聲名之家、得長男之婚、秋占不宜婚。 求利：山林竹木之財、動處求財、或山林、竹木茶貨之利。 求名：有名、宜東方之任、施號發令之職、掌刑獄之官、竹茶木稅課之任、或鬧市司貨之職。 生產：虛驚、胎動不安、頭胎必生男、坐宜東向、秋占必有損。 疾病：足疾、肝經之疾、驚怖不安。 謀旺：可旺、可求、宜動中謀、秋占不遂。 交易：利於成交、秋占難成、動而可成、山林、木竹茶貨之利。 官訟：健訟、有虛驚、行移取甚反覆。 謁見：可見、在山林之人、利見宜有聲名之人。 出行：宜行、利於東方、利山林之人、秋占不宜行、但恐虛驚。 墳墓：利於東向、山林中穴、秋不利。 姓字：角音、帶木姓人、行位四八三。 數目：四、八、三。 方道：東。 五味：甘、酸味。 五色：青、綠、碧。

When discussing food, the Trigram Zhen indicates meat from animals and wild forest foods, fresh meat, and fruits and vegetables with sour flavors. When discussing marriage, the Trigram Zhen indicates that marriage is possible and can succeed, it is favorable to marry into a well-known family, and it is favorable to arrange a marriage for the eldest son; however, if the divination is done in autumn, it is unfavorable to discuss marriage. When discussing seeking wealth, the Trigram Zhen indicates wealth from forests, bamboo, and trees, and it is favorable to seek wealth through movement, or to gain profit from forests, bamboo, trees, and tea. When discussing seeking fame, the Trigram Zhen indicates that one can gain fame, it is favorable to take up a position in the east, to hold a position of issuing orders, to serve as an official in charge of criminal justice, or to collect taxes on bamboo, tea, and timber, or to manage goods in a bustling market. When discussing childbirth, the Trigram Zhen indicates possible anxiety and restlessness during pregnancy, the first child will be a boy; the direction the mother faces should be east; if the divination is done in autumn, there will be loss. When discussing illness, the Trigram Zhen indicates foot diseases and ailments related to the liver meridian, and it indicates fear and anxiety. When discussing plans and aspirations, the Trigram Zhen indicates that plans can be successful and can be pursued, it is favorable to plan while moving around; however, if the divination is done in autumn, the plans may not succeed. When discussing trade, the Trigram Zhen indicates that transactions are favorable, and movement is necessary for success, it is favorable to gain profit from forests, bamboo, trees, and tea; however, if the divination is done in autumn, the transactions may not succeed. When discussing legal disputes, the Trigram Zhen indicates strong disputes and possible anxiety, and official documents will be very frequent and changeable. When discussing visiting people, the Trigram Zhen indicates that one can meet people, and the people encountered are mostly from the mountains and forests, it is favorable to meet people of high reputation. When discussing travel, the Trigram Zhen indicates that it is favorable to start a journey, it is favorable to travel east, and it is favorable to travel with people from the mountains and forests; however, if the divination is done in autumn, it is unfavorable to travel and there may be anxiety. When discussing graves, the Trigram Zhen indicates that a grave facing east is favorable, and it is favorable to choose a burial site in the mountains and forests; however, autumn is unfavorable. When discussing surnames, the Trigram Zhen belongs to the Gao tone, and it indicates surnames with the radical for wood, and the surname ranking is fourth, eighth, and third. When discussing numbers, the Trigram Zhen corresponds to the numbers four, eight, and three. When discussing directions, the Trigram Zhen is in the east. When discussing the five flavors, the Trigram Zhen corresponds to sweetness and sourness. When discussing colors, the Trigram Zhen corresponds to green, green, and emerald.

五　木 巽為風　風天小畜　風火家人　風雷益 天雷無妄　火雷噬嗑　山雷頤　山風蠱 天時：風。 地理：東南方之地、草木茂秀之所、花果菜園。 人物：長女、秀士、寡婦之人、山林仙道之人。 人事：柔和、不定、鼓舞、利市三倍、進退不果。 身體：肱、股、氣、風疾。 時序：春夏之交、三五八之時月日、辰巳月日時。 靜物：木香、繩、直物、長物、竹木、工巧之器。 動物：雞、百禽、山林中之禽、蟲。 屋舍：東南向之居、寺觀樓臺、山林之居。 家宅：安穩利市、春占吉、秋占不安。

The hexagram Xun (Wind) has a number of five in the Earlier Heaven system and belongs to the Wood element in the Five Phases. The eight hexagrams under the Xun trigram are: Xun (Wind), Xiao Xu (Wind over Heaven), Jia Ren (Fire over Wind), Yi (Thunder over Wind), Wu Wang (Thunder over Heaven), Shi Ke (Fire over Thunder), Yi (Nourishment), and Gu (Guilt). In terms of weather, Xun indicates wind. In terms of geography, Xun represents the southeast direction, places where grass and trees are flourishing and beautiful, and gardens, orchards, and vegetable patches. In terms of people, Xun represents the eldest daughter, scholars, widows, and those who cultivate in mountains and forests. In terms of human affairs, Xun indicates a gentle disposition, indecisiveness, encouragement and motivation, profit threefold in business, and hesitation in action. In terms of the body, Xun represents the arms and thighs, qi, and wind diseases. In terms of time, Xun corresponds to the transition between spring and summer, the third, fifth, and eighth months, and the hours of Chen and Si. In terms of objects, Xun represents fragrant wood, ropes, straight and slender objects, bamboo and wood, and delicate tools. In terms of animals, Xun represents chickens, all kinds of birds, flying birds in mountains and forests, and insects. In terms of dwellings, Xun represents houses facing southeast, temples, pavilions, and dwellings in mountains and forests. In terms of the family, Xun indicates a stable home and thriving business; it is auspicious in spring but not in autumn.

飲食：雞肉、山林之味、蔬果酸味。 婚姻：可成、宜長女之婚、秋占不利。 生產：易生、頭胎產女、秋占損胎、宜向東南坐。 求名：有名、宜文職有風憲之力、宜為風憲、宜茶果竹木稅貨之職、宜東南之任。 求利：有利三倍、宜山林之利、秋占不利、竹貨木貨之利。 交易：可成、進退不一、利山林交易、山林木茶之利。 謀旺：可謀旺、有財可成、秋占多謀少遂。 出行：可行、有出入之利、宜向東南行、秋占不利。 謁見：可見、利見山林之人、利見文人秀士。 疾病：股肱之疾、風疾、腸疾、中風、寒邪、氣疾。 姓字：角音、草木旁姓氏、行位五三八。 官訟：宜和、恐遭風憲之責。 墳墓：宜東南方向、山林之穴、多樹木、秋占不利。 數目：五、三、八。 方道：東南。 五味：酸味。 五色：青、綠、碧、潔白。

When discussing food, the trigram Xun governs chicken, wild game from mountains and forests, and sour vegetables and fruits. When discussing marriage, the trigram Xun indicates that marriage can be successful, and it is favorable for the eldest daughter's marriage; however, if divined in autumn, it is unfavorable. When discussing childbirth, the trigram Xun indicates an easy delivery, with the first child being a daughter; however, if divined in autumn, there is a risk of harm to the fetus; the direction the mother should face should be southeast. When discussing seeking fame, the trigram Xun indicates that one can gain recognition, and it is favorable to hold a literary position with authority for supervision and impeachment, such as an official in the Imperial Inspection Office. It is also favorable to manage taxes on tea, fruits, bamboo, and timber, and to take office in the southeast direction. When discussing seeking wealth, the trigram Xun indicates that one can gain three times the profit, and it is favorable to gain profit from mountain and forest resources, as well as from timber and tea; however, if divined in autumn, it is unfavorable. When discussing trade, the trigram Xun indicates that transactions can be successful, but there may be repeated fluctuations, and it is favorable for trading in mountain and forest products, gaining profit from timber and tea. When discussing aspirations, the trigram Xun indicates that endeavors can be prosperous, and with wealth, they can succeed; however, if divined in autumn, there will be many plans but few results. When discussing travel, the trigram Xun indicates that one can set out, and both going and coming are favorable, and it is favorable to travel to the southeast direction; however, if divined in autumn, it is unfavorable. When discussing visiting, the trigram Xun indicates that one can meet people, and it is favorable to meet people from the mountains and forests, as well as scholars and literati. When discussing illness, the trigram Xun indicates ailments in the thighs and arms, wind diseases, intestinal diseases, stroke, invasion by cold pathogens, and disorders of qi. When discussing surnames, the trigram Xun belongs to the tone of Jue, and it governs surnames with grass radicals or wood radicals, with the fifth, third, and eighth generations. When discussing lawsuits, the trigram Xun is favorable for reconciliation; otherwise, one may face punishment from officials in the Inspection Office. When discussing graves, the trigram Xun is favorable for the grave to face the southeast, to choose a site in the mountains and forests, and to be in a place with abundant trees; however, if divined in autumn, it is unfavorable. When discussing numbers, the trigram Xun corresponds to five, three, and eight. When discussing directions, the trigram Xun is located in the southeast. When discussing the five flavors, the trigram Xun corresponds to sour. When discussing colors, the trigram Xun corresponds to green, blue, jade-like colors, and white.

六　水 坎為水　水澤節　水雷屯　水火既濟 澤火革　雷火豐　地火明夷　地水師 天時：月、雨、雪、霜、露。 地理：北方、江湖、溪澗、泉井、卑溼之地（溝瀆、池沼、凡有水處）。 人物：中男、江湖之人、舟人、資賊。 人事：險陷卑下、外示以柔、內序以利、漂泊不成、隨波逐流。 身體：耳、血、腎。 時序：冬十一月、子年月日時、一六月日。 靜物：水帶子、帶核之物、弓輪、矯揉之物、酒器、水具。 屋舍：向北之居、近水、水閣、江樓、花酒長器、宅中混地之處。 飲食：豕肉、酒、冷味、海味、湯、酸味、宿食、魚、帶血、掩藏、有帶核之物、水中之物、多骨之物。 家宅：不安、闇昧、防盜。

The hexagram Kan represents water, with a number of six in the Earlier Heaven system, and belongs to the Five Phases of water. The eight hexagrams under the Kan palace are: Kan (Water), Jie (Water and Lake), Zhun (Water and Thunder), Ji Ji (Water and Fire), Ge (Lake and Fire), Feng (Thunder and Fire), Ming Yi (Earth and Fire), and Shi (Earth and Water). In terms of weather, Kan governs the moon, rain, snow, frost, and dew. In terms of geography, Kan governs the north, rivers, lakes, streams, springs, wells, and low-lying damp areas. All places with water are under Kan. In terms of people, Kan governs the second son, wanderers, boatmen, and thieves. In terms of human affairs, Kan signifies danger, lowliness, and instability. It indicates outward compliance but inner gain, wandering without direction, and difficulties in achieving goals, following the flow without firm resolve. In terms of the body, Kan governs the ears, blood, and the kidneys. In terms of time, Kan corresponds to the eleventh month of winter, and to the year, month, day, or hour of Zi. It also corresponds to the numbers one and six. In terms of objects, Kan governs things with seeds or kernels, bows and wheels, bent and twisted objects, wine vessels and containers for water. In terms of dwellings, Kan governs houses facing south from the north, houses by water, water pavilions and riverside buildings, large vessels for flowers and wine, and damp and muddy areas within the house. In terms of food, Kan governs pork, wine, cold food, seafood, soup, sour food, leftover food, fish, and things with blood, preserved food, things with kernels, water-based food, and food with many bones. In terms of the home, Kan indicates instability, darkness, and the need for防盗.

婚姻：利中男之婚、宜北方之婚、辰戌丑未月婚不可。 生產：難產有險、宜次胎、中男、辰戌丑未月有損、宜北向。 求名：艱難、恐有災險、宜北方之任、魚鹽河泊之職。 求利：有財失、宜水邊財、恐有失陷、宜魚鹽酒貨之利、防遺失、防盜。 交易：不利成交、恐防失陷、宜水邊交易、宜魚鹽貨之交易、或點水人之交易。 謀旺：不宜謀旺、不能成就、秋冬占可謀旺。 出行：不宜遠行、宜涉舟、宜北方之行、防盜、恐遇險陷溺之事。 謁見：難見、宜見江湖之人、或有水旁姓氏之人。 疾病：耳痛、心疾、感寒、腎疾、胃冷、水瀉、痼冷之病、血病。 官訟：不利、有陰險、有失、因訟、失陷。 墳墓：宜北向之穴、近水傍之墓、不利葬。 姓字：羽音、點水旁之姓氏、行位一六。 數目：一、六。 方道：北方。 五味：咸、酸。 五色：黑。

On marriage, the Trigram Kan is favorable for the son's marriage, and it is suitable to marry a family from the northern region; the months of Chen, Xu, Chou, and Wei are not suitable for marriage (earth months overcome water). On childbirth, the Trigram Kan indicates difficult labor with danger, and it is suitable for the second child, who will be a middle son; the months of Chen, Xu, Chou, and Wei are harmful; the direction the mother should face should be north. On seeking fame, the Trigram Kan indicates difficulty in seeking fame, and there is a fear of disaster and danger; it is suitable to take up a position in the north, and to work in jobs related to fish, salt, rivers, and lakes. On seeking wealth, the Trigram Kan indicates having wealth but also losing it; it is suitable to obtain wealth from water-related sources, but there is a fear of falling into trouble along the way; it is suitable to profit from fish, salt, wine, and goods, but one must beware of loss and theft. On trade, the Trigram Kan is unfavorable for transactions, and one should beware of falling into empty deals or being deceived; it is suitable to conduct transactions by water, and to deal in fish, salt, and goods, or to trade with people whose surnames contain the radical for water. On endeavors, the Trigram Kan is unfavorable for planning, and most things will not succeed; only when the season is autumn or winter can one attempt to plan. On travel, the Trigram Kan is unfavorable for long journeys; if one must travel, it is suitable to take a boat and go to the north, and one should beware of thieves and the risk of falling into water. On visiting, the Trigram Kan indicates difficulty in meeting people, and it is suitable to meet people from the rivers and lakes or people whose surnames contain the radical for water. On illness, the Trigram Kan indicates ear pain, heart disease, catching cold, kidney disease, stomach cold, water diarrhea, and long-term cold diseases and blood disorders. On lawsuits, the Trigram Kan is unfavorable, and there are hidden matters involved, leading to loss, and one may fall into trouble due to legal disputes. On graves, the Trigram Kan is suitable for a grave facing north and near water; in general, the Trigram Kan is unfavorable for burial. On surnames, the Trigram Kan belongs to the tone of Yu, and it is suitable for surnames with the radical for water, and the person is the first or sixth in the family line. On numbers, the Trigram Kan corresponds to the numbers one and six. On directions, the Trigram Kan is located in the north. On flavors, the Trigram Kan corresponds to salty and sour. On colors, the Trigram Kan corresponds to black.

三　火 離為火　火山旅　火風鼎　火水末濟 山水蒙　風水渙　天水訟　天火同人 天時：日、電、虹、霓、霞。 地理：南方、乾亢之地、窖灶、爐冶之所、剛燥厥地、其地面陽。 人物：中女、文人、大腹、目疾人、甲冑之士。 人事：文畫之所、聰明才學、相見虛心、書事。 身體：目、心、上焦。 時序：夏五月、午火年月日時、三二七日。 靜物：火、書、文、甲冑、干戈、槁衣、乾燥之物、赤色之物。 動物：雉、龜、鱉、蟹、螺、蚌。 屋舍：南舍之居、陽明之宅、明窗、虛室。 家宅：安穩、平善、冬占不安、克體主火災。

The hexagram Li (Fire) has a preeminent number of three and belongs to the element of fire. The eight trigrams under the jurisdiction of the Li trigram are: Li (Fire), Lv (Fire over Mountain), Ding (Fire over Wind), Wei Ji (Water over Fire), Meng (Mountain over Water), Huan (Wind over Water), Song (Water over Heaven), and Tong Ren (Heaven over Fire). In terms of weather, Li represents the sun, lightning, rainbows, and clouds. In terms of geography, Li represents the southern direction, dry and elevated land, cellars, stoves, and forges. All hard, dry, and sunny places are under the jurisdiction of Li. In terms of people, Li represents the middle female, scholars, people with large bellies, those with eye diseases, and warriors with armor. In terms of human affairs, Li represents literary and artistic matters, intelligence and talent, sincerity in meeting people, and official documents. In terms of the body, Li represents the eyes, the heart, and the upper part of the body. In terms of time, Li corresponds to the summer month of May, to years, months, days, and hours of the fire element, and to the numbers three, two, and seven. In terms of objects, Li represents fire, books and writings, armor and weapons, dried clothes, all dry things, and red-colored objects. In terms of animals, Li represents the pheasant, turtles, tortoises, crabs, snails, and clams, which are shell-bearing creatures. In terms of buildings, Li represents southern-facing houses, bright and sunny homes, clear windows, and open rooms. In terms of the household, Li signifies stability and smoothness; if it is divined in winter, it indicates instability. If the trigram of Li overcomes the main trigram, it indicates a fire disaster.

飲食：雉肉、煎炒、燒炙之物、乾脯之體、熱肉。 婚姻：不成、利中女之婚、夏占可成、冬占不利。 生產：易生、產中女、冬占有損、坐宜向南。 求名：有名、宜南方之職、文官之任、宜爐冶亢場之職。 求利：有財宜南方求、有文書之財、冬占有失。 謀旺：可以謀旺、宜文書之事。 交易：可成、宜有文書之交易。 出行：可行、宜向南方、就文書之行、冬占不宜行、不宜行舟。 謁見：可見南方人、冬占不順、秋見文書考案之士。 官訟：易散、文書動、辭訟明辨。 疾病：目疾、心疾、上焦熱病、夏占伏暑、時疫。 墳墓：南向之幕、無樹木之所、陽穴。夏占出文人、冬占不利。 姓字：徵音、立人旁士姓氏、行位三二七。 數目：三、二、七。 方道：南。 五色：赤、紫、紅。 五味：苦。

On diet, the trigram Li indicates wild pheasants, and is associated with fried, grilled, roasted foods, dried meat, and hot meat dishes. On marriage, the trigram Li indicates that marriage may not succeed; however, it is favorable for the marriage of a middle-aged woman. If the divination is done in summer, it is favorable; if in winter, it is unfavorable. On childbirth, the trigram Li indicates an easy delivery, with the child being a middle-aged daughter. If the divination is done in winter, there may be harm. The direction the mother should face while giving birth should be to the south. On seeking fame, the trigram Li indicates that one can gain reputation. It is favorable to take a position in the south or in a literary official post. It is also favorable to be in charge of tasks related to melting furnaces and metalworking or high places. On seeking wealth, the trigram Li indicates that wealth is available. One should seek it in the south, and the wealth obtained is mostly from documents. If the divination is done in winter, there may be loss. On planning, the trigram Li indicates that plans can be made, especially those related to documents. On trade, the trigram Li indicates that transactions can be successful, and it is favorable to engage in trades involving documents and contracts. On travel, the trigram Li indicates that one can start a journey. It is favorable to travel to the south and to travel for matters related to documents. If the divination is done in winter, it is unfavorable to travel or to take a boat. On visiting, the trigram Li indicates that one can meet people from the south. If the divination is done in winter, it is unfavorable. In autumn, the people encountered are mostly those who deal with documents and records. On legal matters, the trigram Li indicates that legal disputes can be resolved easily, with activity in documents, and the truth can be clearly determined. On illness, the trigram Li indicates eye diseases, heart diseases, and upper body heat illnesses. If the divination is done in summer, it indicates heatstroke and epidemic diseases. On graves, the trigram Li indicates that the grave should face south, be in an open area without trees, and be a yang grave. If the divination is done in summer, it is favorable for descendants to become scholars; if in winter, it is unfavorable. On surnames, the trigram Li belongs to the徵 tone, and is associated with surnames containing the single person radical or the '士' radical, and the middle ranks, second ranks, and seventh ranks. On numbers, the trigram Li corresponds to three, two, and seven. On directions, the trigram Li is in the south. On colors, the trigram Li corresponds to red, purple, and red. On tastes, the trigram Li corresponds to bitterness.

七　土 艮為山　山火賁　山天大畜　山澤損 火澤睽　天澤履　風澤中孚　風山漸 天時：雲、霧、山嵐。 地理：山徑路、近山城、丘陵、墳墓、東北方。 人物：少男、閒人、山中人。 人事：阻隔、守靜、進退不決、反背、止住、不見。 身體：手指、骨、鼻、背。 時序：冬春之月、十二月丑寅年月日時、七五十數月日、土年月日時。 靜物：土石、瓜果、黃物、土中之物。 動物：虎、狗、鼠、百獸、黔啄之物。 家宅：安穩、諸事有阻、家人不睦、春占不安。 屋舍：東北方之居、山居近石、近路之宅。

The hexagram Gen (Gentle) has a number of seven in the Earlier Heaven system and belongs to the Earth element. The eight hexagrams under the Gen trigram are: Gen as Mountain, Mountain Fire Bi, Mountain Heaven Da Xu, Mountain Marsh Sun, Fire Marsh Kui, Heaven Marsh Lv, Wind Marsh Zhong Fu, and Wind Mountain Jian. In terms of weather, Gen represents clouds, mist, and mountain mists. In terms of geography, Gen represents mountain paths, towns near mountains, hills, and cemeteries, located in the Northeast direction. In terms of people, Gen represents the young male, idle persons, and those living in the mountains. In terms of human affairs, Gen signifies obstruction, stillness, indecision, going against the direction, stopping without moving forward, and avoiding. In terms of the body, Gen represents fingers, bones, the nose, and the back. In terms of time, Gen corresponds to the month between winter and spring, the twelfth month, and the years, months, days, and hours of Chou and Yin. It also corresponds to the numbers seven, five, and ten, and to years, months, days, and hours of the Earth element. In terms of objects, Gen represents earth and stone, fruits, yellow-colored objects, and things buried in the earth. In terms of animals, Gen represents tigers, dogs, rats, and various beasts, as well as birds with black beaks. In terms of the household, Gen indicates a stable dwelling, but with many obstructions and family discord; if divined in spring, it suggests instability. In terms of buildings, Gen represents houses in the Northeast, dwellings near mountains and stones, and houses close to roads.

飲食：土中物味、諸獸之肉、墓畔竹筍之屬、野味。 婚姻：阻隔難成、成亦遲、利少男之婚、春占不利、宜對鄉里婚。 求名：阻隔無名、宜東北方之任、宜土官山城之職。 求利：求財阻隔、宜山林中取財、春占不利、有損失。 生產：難生、有險阻之厄、宜向東北、春占有損。 交易：難成、有山林田土之交易、春占有失。 謀旺：阻隔難成、進退不決。 出行：不宜遠行、有阻、宜近陸行。 謁見：不可見、有阻、宜見山林之人。 疾病：手指之疾、脾胃之疾。 官訟：貴人阻滯、官訟未解、牽連不決。 墳墓：東北之穴、山中之穴、春占不利、近路旁有石。 數目：五、七、十。 方道：東北方。 五色：黃。 五味：甘。

On food, the mountain (Geng) represents things growing from the earth, various kinds of animal meat, bamboo shoots near tombs, and wild flavors. On marriage, the mountain represents obstacles and difficulty in forming a union; even if it does form, it will be delayed. For the marriage of a young man, it is favorable. It is unfavorable in spring; it is favorable to marry within the same hometown. On seeking fame, the mountain represents obstacles and difficulty in achieving fame; it is favorable to take up a position in the northeast direction, and to hold office related to land or guarding mountains and cities. On seeking wealth, the mountain represents obstacles in seeking wealth; it is favorable to obtain wealth from mountains and forests; it is unfavorable in spring and there will be loss. On childbirth, the mountain represents difficulty in childbirth and danger; the direction the mother should face while giving birth should be northeast; it is unfavorable in spring and there will be loss. On trade, the mountain represents difficulty in negotiation; if it is about buying and selling mountains, forests, or land, it is somewhat favorable; it is unfavorable in spring and there will be loss. On endeavors, the mountain represents obstacles and difficulty in achieving success; one cannot decide to advance or retreat. On travel, the mountain is unfavorable for long journeys; there will be obstacles on the way; if one must travel, it is favorable to take a nearby land route. On visiting, the mountain represents difficulty in meeting people; there will be obstacles in between; if one does meet, it is favorable to meet people in mountains and forests. On illness, the mountain represents diseases of the fingers and the spleen and stomach. On lawsuits, the mountain represents being delayed by a nobleman, and lawsuits will take a long time to resolve, with continuous involvement and difficulty in decision. On graves, the mountain is favorable for graves in the northeast direction or in mountains; it is unfavorable in spring; the grave site is often near roads and close to stones. On numbers, the mountain represents five, seven, and ten. On directions, the mountain is in the northeast. On colors, the mountain represents yellow. On tastes, the mountain represents sweetness.

二　金 兌為金　澤水困　澤地萃　澤山咸 水山蹇　地山謙　雷山小過　雷澤歸妹 天時：雨澤、新月、星。 地理：澤、水際、缺池、廢井、山崩破裂之地、其地為剛滷。 人物：少女、妾、歌妓、伶人、譯人、巫師。 人事：喜悅、口、讒毀、謗說、飲食。 身體：舌、口喉、肺、痰、涎。 時序：秋八月、酉年月日時、二四九月日。 靜物：金刀、金類、樂器、廢物、缺器。 動物：羊、澤中之物。 屋舍：西向之居、近澤之居、敗牆壁宅、戶有損。 家宅：不安、防口舌、秋占喜悅、夏占家宅有禍。

The hexagram Dui (兑) has a number of two in the Earlier Heaven system and belongs to the metal element in the Five Phases. The eight hexagrams under the Dui trigram are: Dui (兑为泽, originally 'Dui of Metal'), Kun (泽水困), Cui (泽地萃), Xian (泽山咸), Jian (水山蹇), Qian (地山谦), Xiao Guo (雷山小过), and Gui Mei (雷泽归妹). In terms of weather, Dui signifies rain and nourishment, and is associated with the new moon and stars. In terms of geography, Dui represents marshes and waterbanks, and is associated with broken ponds, abandoned wells, and places where landslides occur. The soil is often hard and salty. In terms of people, Dui represents young women, concubines, singers, actors, interpreters, and witches. In terms of human affairs, Dui signifies joy and happiness, and is associated with verbal disputes, slander, and eating and drinking. In terms of the body, Dui represents the tongue, mouth and throat, lungs, and phlegm. In terms of time, Dui corresponds to the eighth month of autumn, and to the year, month, day, or hour of You (酉). It also corresponds to the numbers two, four, and nine. In terms of objects, Dui represents metal tools and all metal objects, musical instruments, and broken or defective items. In terms of animals, Dui represents sheep and living creatures in water and marshes. In terms of buildings, Dui represents houses facing west, houses near water, and houses with broken walls or damaged doors. In terms of the family home, Dui signifies instability in the household and a need to guard against verbal disputes. If divined in autumn, it indicates joyous events, but if divined in summer, it indicates misfortune for the household.

飲食：羊肉、澤中之物、宿味、辛辣之味。 婚姻：不成、秋占可成、有喜、主成婚之吉、利婚少女、夏占不利。 生產：不利、恐有損胎或則生女、夏占不利、宜坐向西。 求名：難成、因名有損、利西之任、宜刑官、武職、伶官、譯官。 求利：無利、有損、財利、主口舌、秋占有財喜、夏占破財。 出行：不宜遠行、防口舌、或損失、宜西行、秋占宜行有利。 交易：難利、防口舌、有爭競、夏占不利、秋占有交易之財。 謀旺：難成、謀中有損、秋占有喜、夏占不遂。 謁見：利行西方、見有咒詛。 疾病：口舌、咽喉之疾、氣逆喘疾、飲食不飧。 墳墓：宜西向、防穴中有水、近澤之墓、夏占不宜、或葬廢穴。 官訟：爭訟不已、曲直未決、因訟有損、防刑、秋占為體得理勝訟。 姓字：商音、帶口帶金字旁姓氏、行位四二九。 數目：四、二、九。 方道：西方。 五色：白。 五味：辛、辣。 右萬物之象，庶事之多不止於此。占者宜各以其類而推之耳。

When discussing food, the Trigram Dui (兑) represents mutton and ingredients from water and marshy areas, indicating flavors from leftovers and spicy tastes. When discussing marriage, the Trigram Dui indicates unsuccessful marriages; if it is divined in autumn, it is favorable and brings joy, suggesting a good marriage, especially for young women; if divined in summer, it is unfavorable. When discussing childbirth, the Trigram Dui indicates unfavorable outcomes, possibly leading to miscarriage or the birth of a daughter; if divined in summer, it is unfavorable. The direction for the mother should be west. When discussing seeking fame, the Trigram Dui indicates difficulty in achieving success, possibly causing harm; it is favorable to take up positions in the west, suitable for officials dealing with legal matters, military roles, performers, and translators. When discussing seeking wealth, the Trigram Dui indicates no profit and potential loss; mentioning wealth may lead to disputes; if divined in autumn, there is a favorable gain of wealth, but if in summer, there is loss of wealth. When discussing travel, the Trigram Dui is unfavorable for long journeys, requiring caution against disputes or loss; if travel is needed, it is favorable to go west; if divined in autumn, it is favorable and beneficial. When discussing trade, the Trigram Dui indicates difficulty in gaining profit, requiring caution against disputes; if divined in summer, it is unfavorable, but if in autumn, there is favorable trade profit. When discussing plans, the Trigram Dui indicates difficulty in achieving success, with potential losses during the process; if divined in autumn, there is favorable outcome, but if in summer, the plan fails. When discussing visiting people, the Trigram Dui is favorable for going west to meet people, but the meeting may involve curses or complaints. When discussing illness, the Trigram Dui indicates diseases of the mouth and throat, disorders of qi and breathing, and difficulty in eating. When discussing graves, the Trigram Dui is favorable for graves facing west, requiring caution against water in the grave site, often near water bodies; if divined in summer, it is unfavorable, possibly indicating burial in an abandoned site. When discussing legal disputes, the Trigram Dui indicates prolonged disputes with no clear resolution, causing harm, and requiring caution against punishment; if divined in autumn and the Trigram Dui is the main卦, it indicates a favorable legal outcome. When discussing surnames, the Trigram Dui corresponds to the musical note Shang, indicating surnames with characters containing the radical for mouth or metal, and the fourth, second, and ninth in the family order. When discussing numbers, the Trigram Dui corresponds to the numbers four, two, and nine. When discussing directions, the Trigram Dui is located in the west. When discussing colors, the Trigram Dui corresponds to white. When discussing flavors, the Trigram Dui corresponds to pungent and spicy tastes. The above are the correspondences of the Eight Trigrams to all things in the world. The variety of things in the world is vast, far exceeding these examples. Diviners should classify and deduce according to their categories.

天下之事有吉凶，托占以明其機。天下之理無形跡，假像以顯其義。故乾有健之理，於馬之類見之。故占卜寓吉凶之理，於卦象內見之。然卦象一定不易之理，而無變通之道，不可也。易者，變易而已矣。至如今日觀梅復得革兆，有女子折花，異日果有女子折花，可乎。今日算牡丹得姤兆，為馬所踐，異日果為馬所踐毀，可乎。且兌之屬，非止女子。乾之屬，非止馬。謂他人折花有毀，皆可切驗之真，是必有屬矣。嗟乎！占卜之道，要變通。得變通之道者，在乎心易之妙耳！

All worldly affairs have both auspicious and inauspicious aspects, so divination is used to reveal the underlying signs. However, the principles of the world are not visible in form, so they are expressed through symbolic images. For example, the principle of strength and firmness in the trigram Qian is represented by the image of a horse. Similarly, the principles of auspicious and inauspicious fortune are expressed through hexagrams, so people can understand them by observing the hexagrams. However, the hexagrams represent fixed principles. If one rigidly adheres to the hexagrams without flexibility, it is not acceptable. The character "Yi" (易) essentially means change. For instance, if today one divines about plum blossoms and gets the hexagram "Ge" (Revolution), and predicts that a woman will break the flowers, does that mean that if one gets the same hexagram again in the future, it must always be about a woman breaking flowers? Similarly, if today one calculates about peonies and gets the hexagram "Gou" (Meeting), predicting that they will be trampled by a horse, does that mean that if one gets the same hexagram again, it must always be about being trampled by a horse? Moreover, the hexagram Dui (Joy) does not only represent women, and the hexagram Qian (Heaven) does not only represent horses. If one says that other people breaking flowers or other things being damaged can all be accurately verified, then there must be other specific symbolic associations involved. Alas! The art of divination values flexibility. To master this principle of flexibility lies entirely in the subtlety of the heart's understanding of the Book of Changes.

大抵占卜之法，成卦之後先看《周易》爻辭，以斷吉凶。如干初九「潛龍勿用」，則諸事未可為，宜隱伏之類；九二「見龍在田，利見大人」，則宜謁見貴人之類。餘皆仿此。 次看卦之體用，以論五行生剋。體用即動靜之說。體為主，用為事。應用生及比和，則吉；體生用及克體，則不吉。

The general order of divination is as follows: after the hexagram is formed, first examine the line statement of the original line in the Zhou Changes to determine fortune or misfortune. For example, the first line of the Qian hexagram, "The dragon remains hidden and should not be used," is interpreted as indicating that all matters are not yet suitable for action, and one should remain hidden and wait. The second line, "The dragon appears in the field, favorable to meet a nobleman," is interpreted as favorable for going to meet a nobleman. The rest of the lines are also interpreted in this way. Next, consider the "body" and "use" of the hexagram to discuss the generation and overcoming of the Five Phases. The "body" and "use" refer to the distinction between stillness and movement: the unchanging hexagram is the body, representing the person divining, and is the main aspect; the changing hexagram is the use, representing the matter being divined, and is the secondary aspect. If the use hexagram generates the body hexagram, or if the Five Phases of the body and use hexagrams are the same and harmonious, it is favorable. If the body generates the use (leaking its own energy), or if the use overcomes the body, it is unfavorable.

又次看克應。如聞吉說見吉兆，則吉；聞凶說見凶兆，則凶。見圓物，事易成；見缺物，事終毀之類。 複驗己身之動靜。坐則事應遲，行則事應速，走則愈速，臥則愈遲之類。數者既備，可盡占卜之道，必須以易卦為主，克應次之。俱吉則大吉；俱凶則大凶；有凶有吉。則詳審卦辭，及克用體應之類，以斷吉凶也。要在圓機，不可執。

Next, consider the "clash response" or external signs at the time of the divination: if one hears auspicious words or sees auspicious images, it indicates good fortune; if one hears inauspicious words or sees inauspicious images, it indicates bad fortune. Seeing complete things suggests that matters will succeed easily; seeing broken things suggests that matters will ultimately fail. Finally, examine the state of the person divining—whether they were moving or still: matters related to sitting will unfold slowly, matters related to walking will unfold quickly, matters related to running will unfold even faster, and matters related to lying down will unfold more slowly. When all these factors are considered, the art of divination is complete. When making a judgment, the main reference should be the hexagram, with the external signs as a secondary consideration: if both the hexagram and the external signs are auspicious, it is a great auspicious omen; if both are inauspicious, it is a great inauspicious omen; if one is auspicious and the other inauspicious, one must carefully examine the hexagram statement, and also consider the relationship between the used hexagram and the body hexagram, the body hexagram overcoming the used hexagram, and the external signs, combining all these to determine fortune or misfortune. In the end, the key is to be flexible and adaptable, not to be rigid in one's approach.

數說當也，必以理論之而後備。苟論數而不論理，則拘其一見而不驗矣。且如飲食得震，則震為龍。以理論之，龍非可取，當取鯉魚之類代之。又以天時之得震，當有雷聲，若冬月占得震，以理論之，冬月豈有雷聲，當有風撼震動之類。既知以上數條之訣，復明乎理，則占卜之道無餘蘊矣。

Using numbers for divination is appropriate, but it must also be measured by reason to be complete. If only numbers are considered without reason, one will be stuck in a rigid image and make an incorrect judgment. For example, if one divines about food and gets the Zhen trigram, which symbolizes a dragon in the image of things; according to reason, dragons cannot be eaten, so one should substitute them with fish like carp (since dragons belong to the scale category, and carp are their kindred). Another example is divining about weather and getting the Zhen trigram, which originally indicates thunder; but if one divines this in winter, according to reason, thunder does not occur in winter, so one should interpret it as a great wind shaking and making a sound. Once one has mastered the previous few rules and understands reason, the art of divination has no further mysteries.

先天卦斷吉凶，止以卦論，不甚用《易》之爻辭。後天則用爻辭，兼用卦辭，何也？蓋先天者未得卦、先得數，是未有《易》書，先有《易》理，辭前之《易》也。故不必用《易》書之辭，專以卦斷。後天則以先得卦，必用卦畫，辭後之《易》也。故用爻之辭，兼《易》卦辭以斷之也。

The determination of fortune and misfortune in the Earlier Heaven hexagrams is based solely on the hexagram images, without much use of the line statements from The Zhou Changes; whereas in the Later Heaven hexagrams, the line statements are used, and the hexagram statements are also taken into account. Why is this so? Because the Earlier Heaven refers to a time before the hexagrams were formed, when numbers were obtained first, equivalent to the time when the book of Changes had not yet been written but the principles of the Changes already existed, belonging to the "Changes before the statements." Therefore, there is no need to use the textual statements from the book, and judgment is made solely based on the hexagram images. The Later Heaven, on the other hand, refers to a time when the hexagram images were obtained first, and one must rely on the hexagram diagrams for interpretation, belonging to the "Changes after the statements." Hence, the line statements are used, and the hexagram statements are also taken into account for judgment.

又後天起卦，與先天不同，其數不一。今人多以坎一、坤二、震三、巽四、中五、乾六、兌七、艮八、離九之數為用。蓋聖人作《易》畫卦，始以太極、兩儀、四象、八卦加一倍，數自成乾一、兌二、離三、震四、巽五、坎六、艮七、坤八。故占卜起卦，合以此數為用。又今人起後天卦，多不加時，得此一卦，止此一爻動，更無移易變通之道。故後天起卦定爻必加時而後可。

In addition, the method of casting a later heaven卦 differs from the earlier heaven卦, and the numbers used are different. Nowadays, people mostly use the numbers from the Luo Writing nine palace diagram — Kan one, Kun two, Zhen three, Xun four, center five, Qian six, Dui seven, Gen eight, Li nine — to cast a卦. In reality, the sages created the Book of Changes by drawing the trigrams, starting from the Taiji generating two principles, two principles generating four images, four images generating eight trigrams, and so on, doubling the numbers at each stage. Thus, the numbers naturally form Qian one, Dui two, Li three, Zhen four, Xun five, Kan six, Gen seven, Kun eight. Therefore, when casting a卦 for divination, one should use this set of earlier heaven numbers. Moreover, nowadays, when casting a later heaven卦, people often do not include the hour, so the resulting卦 only has one moving line, leaving no room for further transformation or flexibility. Therefore, when determining the moving line in a later heaven卦, one must include the number of the hour.

又先天之卦，定事應之期，則取之卦氣，如干、兌則應如庚、辛及申金之日，或坤為戌、亥之日時，兌為酉日時。如震、巽當應於甲、乙及支木之日，或震取卯，巽取辰之類。後天則以卦數加時數，總之而分行臥坐立之遲速，以為事應之期。卦數時類，應近而不能決諸遠者，必合先後之卦數取訣可也。 又凡占卦中決斷吉凶，其理洞見，止於全卦體用生克之理，及參《易》辭，斯可矣。今日以後天卦，卻於六十甲子之日取其對方之魁，破敗亡滅跡等以助斷決。蓋曆象選時，並於《周易》不相干涉，不可用也。

Now, regarding the determination of the time when an event will occur. For the Earlier Heaven hexagrams, the time when the matter will be fulfilled is determined by the "hexagram energy": the trigrams Qian and Dui belong to metal, so they should correspond to the days of Geng and Xin, as well as the day of Shen (metal). The trigram Kun belongs to earth and is located in the Southwest, so it should correspond to the days of Xu and Hai. The trigram Dui should correspond to the day of You. The trigrams Zhen and Xun belong to wood, so they should correspond to the days of Jia and Yi, as well as the days of the earthly branches that belong to wood, or Zhen corresponds to the day of Mao, and Xun corresponds to the day of Chen, and so on. For the Later Heaven hexagrams, the hexagram number is added to the hour number, forming a total number. Then, according to whether the person is walking, sitting, standing, or lying at the time of divination, the speed is determined, and the time of fulfillment is decided accordingly. If the date determined by the hexagram number and the hour number can only predict near events and not distant ones, then the Earlier Heaven and Later Heaven hexagram numbers should be combined for a judgment. Additionally, when judging fortune and misfortune in a hexagram, the principle is actually clear at a glance. One only needs to look at the generating and overcoming relationships between the whole hexagram's main and auxiliary elements, and refer to the phrases from the Book of Changes, and that would be sufficient. Nowadays, some people use the Later Heaven hexagram, yet they go to the sixty Jiazi days to find the opposite "Kui Gang" and other deities such as Break, Decline, Loss, and Destruction to help in the judgment. But one must know that the system of selecting time according to the calendar has nothing to do with the Book of Changes, and should not be mixed in.

凡占卜決斷，固以體用為主，然有不拘體用者。如起例中西林寺額得山地剝，體用互變，俱比和，則為吉，而乃不吉，何也？蓋寺者，純陽人居之地，而純陰爻象，則群陰剝陽之義顯然也。此理甚明，不必拘體用也。又若有人問：「今日動靜如何？」得地風升，初爻動，用克體卦，俱無飲食矣，而亦有人相請，雖飲食不豐而終有請，何也？此人當時必有當日之應，又有「如何」二安帶口，為重兌之義。

When making divination judgments, although it is usually based on the relationship between the main hexagram and the responding hexagram, there are times when one does not need to strictly adhere to these principles. For example, in the previous example where the hexagram "Bo" (Mountain over Earth) was drawn for the question about the匾额 of Xilin Temple, the main hexagram, responding hexagram, inner hexagram, and resulting hexagram were all earth, forming a harmonious relationship, which should have indicated a favorable outcome. However, the result was not favorable. This is because the temple is a place where monks, who are pure yang, reside, but the hexagram consists entirely of yin lines, indicating a clear situation of yin stripping away yang. This reasoning is clear, so there is no need to strictly follow the main and responding hexagrams. Another example is when someone asks, "How is the situation today?" and draws the hexagram "Sheng" (Earth over Wind), with the first line moving. The responding hexagram (Wood) is in conflict with the main hexagram (Earth), and there is no Water or Metal in the hexagram, which would normally indicate no food. However, the person was still invited to a meal, although the food was not abundant. Why was this? Because the person must have had some external influence on that day; moreover, the words "how" and "situation" both contain the radical "mouth," which implies the presence of the trigram Dui (Lake), associated with mouth and food.

又有用不生體，互變生之而吉者，若少年有喜色，占得山火賁是也。又有用不生體，互變俱克之而凶者，如牛哀鳴占得地水師是也。蓋少年有喜色，占則略知其有喜，而《易辭》又有「束帛戔戔」之吉，是二者俱吉，互變俱生，愈見其吉矣。雖用不生體不吉，不為其害也。牛鳴之哀，則略知其有凶，而易爻復有「輿尸」之凶，互變俱克，愈見其凶。雖用爻不克，不能掩其凶也。蓋用《易》斷卦，當用理勝處驗之，不可拘執於一也。

There is another situation: the used hexagram does not generate the subject, but because the mutual hexagram and the resulting hexagram both generate the subject, it is judged as favorable. For example, a young man who appears happy and has a joyful expression draws the hexagram "Mountain Fire Bi." Conversely, there are cases where the used hexagram does not harm the subject, but because the mutual hexagram and the resulting hexagram both harm the subject, it is judged as unfavorable. For example, a cow's mournful cry draws the hexagram "Earth Water Shi." The young man, since he appears happy, is immediately known to have good news. The "Line Statement" of the Zhou Changes also mentions "bundles of silk, small in amount," which is favorable. The external appearance and the line statement both indicate good fortune, and with the mutual and resulting hexagrams also generating the subject, the favorable outcome is even more evident. At this time, even though the used hexagram does not generate the subject and is inherently unfavorable, it does not affect the overall situation. As for the cow's mournful cry, one immediately knows there is bad news. The line statement also mentions "carrying a corpse," which is ominous. With the mutual and resulting hexagrams both harming the subject, the ominous outcome is even more apparent. At this time, even though the used hexagram does not harm the subject, it cannot conceal the ominous nature. In summary, when using the Zhou Changes to interpret a hexagram, one should verify based on the side that aligns with reason, and not be rigidly attached to a single aspect.

心易之數，得之者眾，體用之訣，有之者罕。余幼讀《易》書，長參數學，始得心易卦數。初見起例，以知占其吉凶。如以蠡測海，茫然無涯。後得智人見授體用心易之訣，而後占事之訣，疑始有定。據驗則驗。如繇基射的，百發百中。其要在於分體用之卦，察其五行生剋、比和之理，而明乎吉凶悔吝之機也。於是易數之妙始見，而《易》道之卦義備矣。乃世有真實，人罕遇之耳。得此者，幸甚秘之！

The numerical system of the Heart易 (Xin Yi) is widely known, but the principles of body and use (ti yong) are rarely understood. When I was young, I read the Yi Jing, and when I grew older, I studied the mathematics, and only then did I come to understand this system of Xin Yi numerology. At first, I only saw the rules for casting the hexagrams, using them to predict fortune and misfortune, like using a dipper to measure the sea, which seemed endless and boundless. Later, I met a wise person who taught me the secret of ti yong in Xin Yi, and after that, my divination became precise, with every test proving accurate, like the archer Yang Youji of the Spring and Autumn period who never missed his target. The key lies in distinguishing the body hexagram (ti gua) from the used hexagram (yong gua), examining the five phases (wu xing) relationships of generation, overcoming, and harmony (bi he) between them, thus discerning the signs of good fortune, misfortune, regret, and difficulty. At this point, the subtlety of the Yi numerical system becomes evident, and the application of the meaning of the hexagrams in the Yi tradition is considered complete. Indeed, there is such a genuine and authentic discipline in the world, but people rarely encounter it. Those who obtain it must treasure and guard it carefully.

體用雲者，如易卦具卜筮之道，則易卦為體，以卜筮用之，此所謂體用者，借體用二字以寓動靜之卦，以分主客之兆，以為占例之準則也。大抵體用之說，體卦為主，用卦為事，互卦為事之中間，刻應變卦為事之終。應體之卦氣宜盛不宜衰。盛者如春震、巽、秋乾、兌，夏離，冬坎，四季之月坤、艮是也。衰者，春坤、艮，秋震、巽，夏乾兌，冬離，四季之月坎是也。

The concept of "ti yong" (body and function) is originally a pair of borrowed terms. For example, if the hexagram of the Book of Changes itself contains the principles of divination, then the hexagram is the "ti" (body), and using it for divination is the "yong" (function). Here, the term "ti yong" is simply borrowed to refer to the still hexagram and the moving hexagram, used to distinguish between the main and the guest omens, serving as the criteria for divination. In general terms: the unchanging hexagram is the "ti," representing the person seeking divination, which is the main aspect; the changing hexagram is the "yong," representing the matter being inquired about, which is the guest aspect; the mutual hexagram represents the middle stage of the matter; and the transformed hexagram represents the outcome of the matter. The main hexagram, as the "ti," should have strong qi rather than weak qi.the so-called "wan" (strength) refers to the hexagrams that are strong in their respective seasons: in spring, Zhen (Thunder) and Xun (Wind) (wood is strong); in autumn, Qian (Heaven) and Dui (Lake) (metal is strong); in summer, Li (Fire) (fire is strong); in winter, Kan (Water) (water is strong); and in the months of Chen, Xu, Chou, and Wei (the four seasons), Kun (Earth) and Gen (Mountain) (earth is strong).the so-called "shuai" (decline) refers to the hexagrams that are weak in their respective seasons: in spring, Kun (Earth) and Gen (Mountain); in autumn, Zhen (Thunder) and Xun (Wind); in summer, Qian (Heaven) and Dui (Lake); in winter, Li (Fire); and in the four seasonal months, Kan (Water).

宜受他卦之生，不宜他卦之克。他卦者，謂用互變也。生者，如干、兌金體，坤、艮生之，坤、艮土體，離火生之。離，火體，震巽木生之。餘皆仿此。克者，如金體火克，火體水克之類。

The main hexagram should be supported by the other hexagrams and should not be overcome by them. The other hexagrams refer to the responding hexagram, the nuclear hexagram, and the resulting hexagram.the so-called '生' means generation, for example, if the main hexagram is metal (Qian or Dui), it is supported by earth (Kun or Gen); if the main hexagram is earth (Kun or Gen), it is supported by fire (Li); if the main hexagram is fire (Li), it is supported by wood (Zhen or Xun). The rest follow the principle of mutual generation among the Five Phases.the so-called '克' means overcoming, for example, if the main hexagram is metal and meets fire, or if the main hexagram is fire and meets water.

體用之說，動靜之機，八卦主賓。五行生剋，體為己身之兆，用為應事之端。體宜受用卦之生，用宜見卦體之克。體盛則吉，體衰則凶。用克體固不宜，體生用亦非利。體黨多而體勢盛，用黨多則體勢衰。如卦體是金，而互變皆金，則是體之黨多。如用卦是金，而互變皆金，則是用之黨多。體生用，為之洩氣，如夏火逢土，亦洩氣。

According to the theory of body and use, it discusses the mechanism of movement and stillness, and who is the main and who is the guest among the eight trigrams. In terms of the five phases and their generation and overcoming, the body trigram represents one's own condition, while the use trigram represents the main aspect of the matter at hand. Therefore, the body trigram should be supported and generated by the use trigram, and the use trigram should be restrained by the body trigram. If the body trigram is strong, it is auspicious; if it is weak, it is inauspicious. If the use trigram overcomes the body trigram, it is not good. Likewise, if the body trigram generates the use trigram, it is also disadvantageous, because it drains the body trigram's energy. If there are many trigrams of the same type as the body trigram, the body trigram's strength increases. If there are many trigrams of the same type as the use trigram, the body trigram's strength decreases. For example, if the body trigram is metal, and the mutual trigram and changing trigram are also metal, then the body trigram has many allies. Conversely, if the use trigram is metal, and the mutual trigram and changing trigram are also metal, then the use trigram has many allies. When the body trigram generates the use trigram, it is called 'draining energy,' just like fire in summer encountering earth, which drains the fire's energy.

體用之間，比和則吉，互乃中間之應，變乃末後之期。故用吉變凶者，先吉後凶；用凶變吉者，先凶後吉。體克用，諸事吉；用克體，諸事凶。體生用，有耗失之患；用生體，有進益之喜。體用比和，則百事順遂。又卦中有生體之卦，看是何卦。

The relationship between the main hexagram and the used hexagram is important. If the Five Phases of the main hexagram and the used hexagram are the same and they are like and harmonious, then it is auspicious. The mutual hexagram represents the middle stage of the matter, while the changing hexagram represents the final outcome. Therefore, if the main hexagram is auspicious but the changing hexagram is inauspicious, the matter will first be auspicious and then inauspicious. If the main hexagram is inauspicious but the changing hexagram is auspicious, the matter will first be inauspicious and then auspicious. In summary, if the main hexagram overcomes the used hexagram, all matters will be auspicious; if the used hexagram overcomes the main hexagram, all matters will be inauspicious; if the main hexagram generates the used hexagram, there will be losses and losses; if the used hexagram generates the main hexagram, there will be gains and benefits; if the main and used hexagrams are in harmony, all matters will proceed smoothly. Additionally, if there is a hexagram that generates the main hexagram, one should look at which specific hexagram it is, in order to determine the source of the benefit.

乾卦生體，則主公門中有喜益，或功名上有喜，或因官有財，或問訟得理，或有金寶之利，或有老人進財，或尊長惠送，或有官貴之喜。 坤卦生體，主有田土之喜，或有田土進財，或得鄉人之益，或得陰人之利，或有果穀之利，或有布帛之喜。 震卦生體，則主山林之益，或因山林得財，或進東方之財，或因動中有喜，或有木貨交易之利，或因草木姓氏人稱心。 巽卦生體，亦主山林之益，或因山林得財，或於東南得財，或因草木姓人而進利，或以茶果得利，或有茶果菜蔬之喜。

The Qian hexagram coming to generate the body indicates joy and benefit in government offices or on the way to official doors, or good news in official matters, or gaining wealth through official positions, or winning a legal case, or gaining profit from gold and treasure, or receiving wealth from an elder, or receiving gifts from superiors, or being favored by officials and the noble. The Kun hexagram coming to generate the body indicates good news regarding land and property, or gaining wealth from land and property, or receiving benefits from fellow townspeople, or gaining benefits from women (female persons), or gaining profit from fruits, grains, and crops, or receiving joy from obtaining silk and cloth. The Zhen hexagram coming to generate the body indicates benefits from mountains and forests, or gaining wealth through mountains and forests, or gaining wealth from the east, or encountering joy while traveling, or gaining profit from transactions involving timber and goods, or gaining satisfaction through people whose surnames contain grass or wood radicals. The Xun hexagram coming to generate the body also indicates benefits from mountains and forests, or gaining wealth through mountains and forests, or gaining wealth from the southeast direction, or gaining profit through people whose surnames contain grass or wood radicals, or gaining profit through tea, fruits, and products, or receiving joy from tea, fruits, and vegetables.

坎卦生體，有北方之喜，或受北方之財，或水邊人進利，或因點水人稱心，或有因魚鹽酒貨文書交易之利，或有饋送魚鹽酒之喜。 離卦生體，主有南方之財，或有文書之喜，或有爐冶場之利，或因火姓人而得財。 艮卦生體，有東北方之財，或山田之喜，或因山林田土獲財，或得宮音帶土人之財。物當安穩，事有終始。 兌卦生體，有西方之財，或喜悅事，或有食物金玉貨利之源，或商音之人，或帶口之人欣逢，或主賓之樂，或朋友講習之事。

The Trigram Kan coming to generate the body indicates there may be good news coming from the north, or receiving wealth from the north, or someone by the water giving benefits, or getting what one desires because of someone with a surname containing the radical for water, or gaining profit from fish, salt, wine, goods, and documents, or receiving gifts of fish, salt, wine, and water. The Trigram Li coming to generate the body indicates there may be wealth coming from the south, or good news regarding documents, or profit from furnaces, smelting, and workshops, or gaining wealth because of someone with a surname associated with fire. The Trigram Gen coming to generate the body indicates there may be wealth coming from the northeast, or good news regarding mountains and fields, or gaining wealth from mountains, forests, and land, or receiving wealth from people with the musical tone of宫 or surnames containing the radical for soil. Gen also signifies stopping and stability, so things are secure and affairs are completed. The Trigram Dui coming to generate the body indicates there may be wealth coming from the west, or something that brings joy, or gaining sources of food, gold, and treasures, or meeting happily with people of the musical tone 商 or those with surnames containing the radical for mouth, or having joy from banquets and hospitality, or engaging in discussions and exchanges with friends.

又看卦中有克體之卦者，看是何卦。如干卦克體，主有公事之憂，或門戶之憂，或有財寶之失，或於金谷有損，或有怒於尊長，或得罪於貴人。 坤卦克體，主有田土之憂，或於田土有損，或有陰人之侵，或有小人之害，或失布帛之財，或喪穀粟之利。 震卦克體，主有虛驚，常多恐懼，或身心不能安靜，或家宅見妖災，或草木姓氏之人相侵，或於山林有所失。 巽卦克體，亦有草木姓人相害，或於山林上生憂。謀事，乃東南方之人；處家，忌陰人小口之厄。

If a trigram comes to克 the main subject, one must also determine which trigram it is, in order to judge from where the misfortune arises. If the Qian trigram克 the main subject, it indicates troubles from official matters, or worries about the family's reputation, or loss of treasures, or losses in money and grain, or angering superiors, or offending the nobleman. If the Kun trigram克 the main subject, it indicates troubles with land and property, or damage to land, or being disturbed by women (female persons), or suffering from small people's harm, or loss of silk and cloth wealth, or losing grain and food benefits. If the Zhen trigram克 the main subject, it indicates anxiety and fear, often feeling uneasy, or the household experiencing strange and calamitous events, or being invaded by people whose surnames contain grass or wood radicals, or suffering losses related to mountains and forests. If the Xun trigram克 the main subject, it also indicates being harmed by people whose surnames contain grass or wood radicals, or worries arising from matters related to mountains and forests. If one asks about affairs, the trouble comes from people in the southeast direction; if discussing the household, one should beware of disasters from women and children.

坎卦克體，主有險陷之事，或寇盜之憂，或失意於水邊人，或生災於酒後，或點水人相害，或北方人見殃。 離卦克體，主文書之憂，或失火之驚，或有南方之憂，或火人相害。 艮卦克體，諸事多違，百謀中阻。或有山林田土之失，或帶土人相侵，防東北方之禍害，或憂墳墓不當。 兌卦克體，不利西方，主口舌事之紛爭。或帶口人侵欺，或有毀折之患，或因飲食而生憂。生克不逢，則止以本卦而論之。

When the Kan hexagram comes to overcome the subject hexagram, it indicates encountering dangers or difficulties, or worries about thieves, or misfortune in the hands of someone living by water, or disaster caused by drinking alcohol, or being harmed by someone whose surname contains the radical for water, or suffering from calamity caused by someone from the north. When the Li hexagram comes to overcome the subject hexagram, it indicates troubles with documents, or alarm from a fire, or worries coming from the south, or being harmed by someone whose surname contains the radical for fire. When the Gen hexagram comes to overcome the subject hexagram, it indicates that all affairs are obstructed, and plans are hindered halfway; or loss of mountains, forests, land, or being invaded by someone whose surname contains the radical for earth. One should beware of calamities coming from the northeast, or worry about improper burial sites. When the Dui hexagram comes to overcome the subject hexagram, it indicates that the west is unfavorable, and there will be disputes over words; or being bullied by someone whose surname contains the radical for mouth, or suffering from damage or injury, or worry arising from food and drink. If the hexagram neither contains a hexagram that supports the subject nor a hexagram that overcomes the subject, then only the meaning of the primary hexagram should be used for interpretation.

凡占天時，不分體用，全觀諸卦，詳推五行。離多主晴，坎多主雨，坤乃陰晦，乾主晴明，震多則春夏雷轟，巽多則四時風烈，艮多則久雨必晴，兌多則不雨亦陰。夏占離多而無坎，則亢旱炎炎。冬占坎多而無離，則雨雪飄飄。

When divining about weather, one does not need to distinguish between the main hexagram, the interacting hexagram, and the changing hexagram. Instead, one should consider all three together, carefully analyzing the Five Phases within them. If the hexagram has many instances of Li (Fire), it indicates clear weather; many instances of Kan (Water) suggest rain; Kun (Earth) indicates cloudy and dark skies; and Qian (Heaven) suggests clear and bright weather. If Zhen (Thunder) is frequent, there will be thunderstorms in spring and summer; if Xun (Wind) is frequent, there will be strong winds throughout the seasons; if Gen (Mountain) is frequent, prolonged rain will eventually clear up; and if Dui (Lake) is frequent, even without rain, the sky will remain overcast. In summer, if Li is frequent without Kan, it indicates a scorching drought; in winter, if Kan is frequent without Li, it indicates heavy snow and rain.

全觀諸卦者，謂互變卦。五行屬離屬火，主晴；坎為水，主雨；坤為地氣，主陰；乾為天，主晴明；震為雷，巽為風，秋冬震多無制，亦有非常之雷，有巽佐之，則為風撼雷動之應；艮為山雲之氣，若雨久，得艮則當止。艮者，止也，亦土克水之義。兌為澤，故不雨亦陰。

The concept of "looking at all the hexagrams as a whole" means considering both the nuclear hexagram and the resulting hexagram. In terms of the Five Phases: Li belongs to fire, indicating clear weather; Kan belongs to water, indicating rain; Kun represents the rising earth energy, indicating阴; Qian represents heaven, indicating clear skies. Zhen represents thunder, and Xun represents wind: in autumn and winter, if Zhen is strong and there is no metal to control it, there may be abnormal thunder; if Xun is also present, the weather should be characterized by strong winds and thunderous sounds. Gen represents mountain mist, and during prolonged rain, if Gen appears, the rain should stop—since the character "Gen" itself means to stop, and earth can control water. Dui represents marshes, where water vapor rises, so even without rain, the sky may remain gloomy.

夫以造化之辨固難測，理數之妙亦可憑，是以乾象乎天，四時晴明；坤體乎地，一氣慘然。乾、坤兩同，晴雨時變。坤、艮兩並，陰晦不常。卜數有陽有陰，卦象有奇有偶。陰雨陽晴，奇偶暗重。坤為老陰之極，久晴必雨；乾為老陽之極，久雨必晴。若逢重坎重離，亦日時晴時雨。坎為水，必雨；離為火，必晴。乾、兌為金，秋明晴；坎之水，冬雪凜冽；坤、艮之土，春雨澤，夏火炎蒸。

Heavenly transformations are indeed difficult to measure, but the subtle principles and numbers can be relied upon. Therefore, the Qian hexagram takes the image of Heaven, governing the clear and bright seasons; the Kun hexagram takes the image of Earth, with a single energy covering everything, appearing dark and gloomy. When Qian and Kun hexagrams appear together, the weather becomes uncertain, changing constantly; when Kun and Gen hexagrams appear together, the weather remains gloomy and unstable. In divination, there are both yang and yin numbers, and the hexagrams have both odd and even numbers: yin signifies rain, yang signifies clear weather, and between odd and even there is a natural distinction of brightness and darkness, lightness and heaviness. Kun is old yin at its extreme, so after a long period of clear weather, rain must come; Qian is old yang at its extreme, so after a long period of rain, clear weather must follow. If two Kan hexagrams or two Li hexagrams appear, there will be clear and rainy weather within the same day. Kan represents water, and when it appears, rain is certain; Li represents fire, and when it appears, clear weather is certain. Qian and Dui belong to metal, and when autumn comes, the sky is high and the air is clear; Kan belongs to water, and when winter comes, the cold snow is sharp and biting; Kun and Gen belong to earth, and when spring comes, the rain nourishes the land, and when summer comes, the heat is intense and the air is humid.

《易》曰：「雲從龍，風從虎」。又曰：「艮為雲，巽為風。」艮、巽重逢，風雲際會，飛沙走石，蔽日藏山，不以四時，不必二用。坎在艮上，布霧興云，若在兌上，凝霜作雪。乾、兌為霜雪雹霰，離火為日電虹霓。離為電，震為雷，重會而雷電俱作。坎為雨，巽為風，相逢而風雨驟興。震卦重逢，雷驚百里。坎爻迭見，潤澤九垓。故卦體之兩逢，亦爻象之總斷。 地天泰，水天需，昏蒙之象。天地否，水地比，黑暗之形。爻純離，夏必旱，四季皆晴。爻純坎，冬必寒，四時必雨。久雨不晴，逢艮必止。久晴不雨，得此亦然。

The Zhou Changes (I Ching) says, "Clouds follow the dragon, and wind follows the tiger." The Sayings on the Hexagrams also state that Gen represents clouds and Xun represents wind. When Gen and Xun overlap, it forms the image of clouds and wind meeting. This results in flying sand and stones, obscuring the sky and swallowing mountain shadows. Such an occurrence is not restricted to any particular season and does not require distinguishing between the main and auxiliary elements. When Kan is above Gen, it signifies the formation of mist and clouds; if Kan is above Dui, it indicates the formation of frost and snow. Qian and Dui belong to metal, representing frost, snow, hail, and霰. Li belongs to fire, representing sunlight, lightning, and rainbows. Li represents lightning, and Zhen represents thunder; when these two hexagrams meet, thunder and lightning occur together. Kan represents rain, and Xun represents wind; when these two hexagrams meet, wind and rain arise suddenly. When Zhen overlaps with itself, it signifies thunder shaking a hundred miles; when Kan lines overlap, it signifies moistening the entire country. Therefore, where two hexagrams overlap, it is the overall conclusion of the line images. If one divines the hexagram of Tai (Heaven and Earth in Harmony) or Xu (Water and Heaven), it indicates a state of confusion and lack of clarity. If one divines the hexagram of Pi (Heaven and Earth in Opposition) or Bi (Water and Earth in Harmony), it indicates a dark sky. If all six lines are Li, drought will certainly occur in summer, and the sky will be clear throughout the four seasons. If all six lines are Kan, cold will certainly occur in winter, and there will be frequent rain throughout the four seasons. If there is prolonged rain without clearing, encountering Gen will certainly bring clear weather. If there is prolonged sunshine without rain, encountering Gen will also indicate a turning point.

又若水火既濟、火水未濟，四時不測風雲；風澤中孚，澤風大過，三冬必然雨雪。水山蹇，山水蒙，百步必須執蓋。地風升，風地觀，四時不可行船。離在艮上，暮雨朝晴，離互艮宮，暮晴朝雨。巽、坎互離，虹霞乃見，巽、離互坎，造化亦同。又須推測四時，不可執迷一理。震、離為電、為雷，應在夏天，乾、兌為霜、為雪，驗於冬月。天地之理大矣哉！得斯文者，當敬寶之。

If the hexagram is Ji Ji or Wei Ji, the weather of the four seasons is unpredictable. If the hexagram is Zhong Fu or Da Guo, there will certainly be rain and snow in the depths of winter. If the hexagram is Jian or Meng, one cannot walk more than a hundred steps before needing an umbrella. If the hexagram is Sheng or Guan, it is not suitable to sail in any season. When the trigram Li is on top of Gen, it means rain in the evening and clear skies in the morning. When the trigram Li has the trigram Gen in the middle, it means clear skies in the evening and rain in the morning. When the trigram Xun and Kan are combined with Li in the middle, one can see a rainbow. When the trigram Xun and Li are combined with Kan in the middle, the same principle applies. In addition, one must also consider the four seasons for accurate prediction, and not rely on a single principle. The trigram Zhen and Li indicate lightning and thunder, which occur in summer. The trigram Qian and Dui indicate frost and snow, which occur in winter. The principles of heaven and earth are indeed vast and profound. Those who obtain this text should respect and treasure it.

人事之占，詳觀體用。體卦為主，用卦為賓。用克體不宜，體克用則吉。用生體有進益之喜，體生用有耗失之患。體用比和，謀為吉利。更詳觀互卦、變卦，以斷吉凶；復究盛衰，以明休咎。 人事之占，則以全體用總章向決吉凶。若有生體之卦，即看前章八卦中生體之卦有何吉；又看克體之卦有何凶，即看前章克體之卦。無生克，止斷本卦。

When divining human affairs, one must carefully examine both the main hexagram and the used hexagram. The main hexagram represents oneself and is the subject; the used hexagram represents the other party and the matter being questioned, and is the object. If the used hexagram overcomes the main hexagram, it is not good; if the main hexagram overcomes the used hexagram, it is auspicious. If the used hexagram generates the main hexagram, there will be benefits and gains; if the main hexagram generates the used hexagram, there will be losses and troubles. If the main and used hexagrams are in harmony, then the affairs will proceed smoothly. In addition, one must carefully examine the nuclear hexagram and the resulting hexagram to determine fortune or misfortune. Furthermore, one should consider the prosperity and decline of each hexagram to understand the nature of good or bad fortune. The general method for divining human affairs is to apply the principle of main and used hexagrams throughout: if there is a hexagram that generates the main hexagram, refer to the section on the eight trigrams generating the main hexagram to determine what auspicious outcomes it signifies. If there is a hexagram that overcomes the main hexagram, refer to the section on the eight trigrams overcoming the main hexagram to determine what adverse outcomes it signifies. If neither generation nor overcoming is present, then one should simply interpret the meaning of the main hexagram.

凡占家宅，以體為主，用為家宅。體克用，則家宅多吉，用克體，則家宅多凶。體生用，多耗散，或防失盜之憂。用生體，多進益，或有饋送之喜。體用比和，家宅安穩。如有生體之卦，即以前章人事占斷之。

When divining about a family home, use the main trigram as representing the family members and the secondary trigram as representing the house itself. If the main trigram overcomes the secondary trigram, the home is generally auspicious. If the secondary trigram overcomes the main trigram, the home is generally inauspicious. If the main trigram generates the secondary trigram, there will be much loss of wealth in the family, and there is also concern about theft. If the secondary trigram generates the main trigram, there will be much gain in the family, or there may be joy from gifts from others. If the main and secondary trigrams are harmonious, the family will be stable. If there is another trigram that generates the main trigram within the hexagram, then follow the method explained in the previous chapter for divining human affairs to determine what kind of good fortune it indicates.

凡占屋舍，以體為主，用為屋舍。體克用，居之吉，用克體，居之凶。體生用，主資財衰退；用生體，則門戶興隆。體用比和，自然安穩。

When divining about a house, use the body trigram to represent the person living there, and the used trigram to represent the house itself. If the body trigram overcomes the used trigram, it is auspicious to live there. If the used trigram overcomes the body trigram, there will be misfortune. If the body trigram generates the used trigram, it indicates that the family's wealth will gradually decline. If the used trigram generates the body trigram, the family will flourish. If the body and used trigrams are harmonious, then everything will be stable and peaceful.

占婚姻以體為主，用為婚姻。用生體，婚易成，或因婚有得；體生用，婚難成，或因婚有失。體克用，可成但成之遲；用克體，不可成，成亦有害。體用比和，婚姻吉利。

When divining about marriage, use the body hexagram to represent oneself and the used hexagram to represent the marriage matter. If the used hexagram generates the body hexagram, the marriage will be easily successful, or one may gain benefits from this marriage. If the body hexagram generates the used hexagram, the marriage will be difficult to succeed, or one may suffer losses from this marriage. If the body hexagram controls the used hexagram, the marriage can succeed, but only after some delay. If the used hexagram controls the body hexagram, the marriage cannot succeed, and even if forced to proceed, it will bring harm. If the body and used hexagrams are harmonious, the marriage is auspicious.

占婚，體為所占之家，用為所婚之家。體卦旺，則此家門戶勝；用卦旺，則彼家資盛。生體，則得婚姻之財；或彼有相就之意；體生，則無嫁奩之資，或此去求婚方諧。若體用比和，則彼此相就，良配無疑。 乾：端正而長 坎：邪淫、黑色、嫉妒、奢侈 艮：色黃多巧 震：美貌難犯 巽：髮少稀疏，醜陋心貪 離：短赤色，性不常 坤：貌醜，大腹而黃 兌：高長，語話喜悅，白色

Divination for marriage also considers another aspect: the body trigram represents the family asking the question, while the used trigram represents the family being married into. If the body trigram is strong, this family holds the upper hand; if the used trigram is strong, the other family is more prosperous. If the used trigram generates the body trigram, the couple will have financial support in marriage, or the other party will take the initiative to approach; if the body trigram generates the used trigram, there will be no dowry, or this side must take the initiative to propose for the match to be successful. If the body and used trigrams are harmonious, then both parties are willing and the match is certain to be good. Furthermore, the image of the used trigram can be used to judge the appearance and character of the other party: Qian trigram indicates a person with a proper appearance and tall stature; Kan trigram indicates a person who is immoral, has dark skin, is jealous, and enjoys luxury; Gen trigram indicates a person with yellow skin and a clever mind; Zhen trigram indicates a person with a beautiful appearance and a dignified demeanor that is not to be approached; Xun trigram indicates a person with thin hair, an ugly appearance, and greedy intentions; Li trigram indicates a person with a short stature, a red complexion, and a fickle nature; Kun trigram indicates a person with an ugly appearance, a large belly, and a yellow complexion; Dui trigram indicates a person with a tall stature, a cheerful disposition, and a fair complexion.

占生產，以體為母，用為生。體用俱宜乘旺，不宜乘衰。宜相生，不宜相剋。體克用不利於子；用克體不利於母。體克用而用卦衰，則子難完；用克體而體卦衰，則母難保。用生體，利於母；體生用，利於子。體用比和，生育順快。若欲辨其男女，當於前卦審之。陽卦陽爻多者則生男，陰卦陰爻多者生女。陰陽卦爻相生，則察所占左右人之奇偶以證之。如欲決其日辰，則以用卦之氣數參決之。所謂卦之氣數者，即看何為用卦，於八卦時序之類次之。

Divination for childbirth uses the main hexagram as the mother and the used hexagram as the child. Both the main and used hexagrams should be in a strong and flourishing state, not weak or declining. They should be mutually supportive rather than mutually controlling. If the main hexagram controls the used one, it is unfavorable for the child; if the used hexagram controls the main one, it is unfavorable for the mother. If the main hexagram controls the used one and the used hexagram is weak, the child may not survive. If the used hexagram controls the main one and the main hexagram is weak, the mother may not be safe. If the used hexagram supports the main one, it is favorable for the mother; if the main hexagram supports the used one, it is favorable for the child. If the main and used hexagrams are harmonious, the childbirth will be smooth and quick. To determine the gender, examine the main hexagram: if it is a yang hexagram with more yang lines, it indicates a male child; if it is a yin hexagram with more yin lines, it indicates a female child. If the yin and yang lines are mixed and it is difficult to determine, count the number of people present on the left and right at the time of the divination. An odd number indicates a male, and an even number indicates a female. To determine the day of childbirth, refer to the numerical value of the used hexagram's qi. The numerical value of the hexagram's qi is determined by identifying which hexagram it is and then referring to the previously mentioned section on the sequence of the eight trigrams to find the corresponding month and day.

凡占飲食，以體為主，用為飲食。用生體，飲食必豐；體生用，飲食難就。體克用，則飲食有阻；用克體，飲食必無。體用比和，飲食豐足。又卦中有坎則有酒，有兌則有食。無坎無兌，則皆無。兌、坎生體，酒肉醉飽。欲知所食何物，以飲食推之。欲知席上何人，以互卦人事推之。 飲食人事類者，即前八卦內萬物屬類是也。

When divining about food and drink, use the body trigram to represent yourself and the used trigram to represent the meal. If the used trigram generates the body trigram, the food and drink will certainly be abundant. If the body trigram generates the used trigram, you will not be able to eat this meal. If the body trigram overcomes the used trigram, there will be obstacles in the meal. If the used trigram overcomes the body trigram, there will be no food or drink at all. If the body and used trigrams are harmonious, then food and drink will be plentiful. In addition, if the hexagram contains Kan, there will be wine; if it contains Dui, there will be rice and dishes. If neither Kan nor Dui is present, there will be no wine or food. If both Dui and Kan trigrams come to generate the body trigram, then you will enjoy a feast and become drunk and full. If you want to know what kind of food is being eaten, refer to the "Food and Drink" section of each trigram. If you want to know who is present at the table, refer to the "People and Affairs" section of the mutual trigram. The food, drink, and people mentioned here are the categories listed in the previous table of the eight trigrams and their associated things.

占求謀，以體為主，用為所謀之事。體克用，謀雖可成，但成遲。用克體，求謀不成，謀亦有害。用生體。不謀而成；體生用，多謀少遂。體用比和，求謀稱意。

When divining about a matter to be planned, use the body trigram to represent oneself and the used trigram to represent the matter being planned. If the body trigram overcomes the used trigram, the matter can be achieved but slowly. If the used trigram overcomes the body trigram, the matter cannot be achieved, and forcing it will cause harm. If the used trigram generates the body trigram, the matter will be achieved naturally without much effort. If the body trigram generates the used trigram, there will be much planning but little success. If the body and used trigrams are harmonious, the matter will be achieved according to one's wishes.

凡占求名，以體為主，用為名。體克用，名可成，但成遲。用克體，名不可成。體生用，名不可就，或因名有喪。用生體，名易成，或因名有得。體用比和，功名稱意。欲知名成之日，生體之卦氣詳之。欲知職任之處，變卦之方道決之。若無克體之卦，則名易就，止看卦體時序之類，以定日期。若在任占卜，最忌見克體之卦，如卦有克體者，即居官見禍，輕則上司責罰，重則削官退居。其日期，看克體之卦氣者，於八卦所屬時序類中斷之。

When divining about seeking official rank and fame, take the body hexagram as oneself and the used hexagram as the official rank. If the body hexagram overcomes the used one, the name can be obtained, but it will take longer. If the used hexagram overcomes the body one, the official rank cannot be obtained. If the body hexagram generates the used one, the official rank cannot be achieved, and there may be loss due to seeking fame. If the used hexagram generates the body one, the official rank is easily obtained, or there will be gain through fame. If the body and used hexagrams are harmonious, the official rank will be as desired. To find out the day when the name is obtained, examine the hexagram that generates the body hexagram. To find out where to be assigned, look at the direction of the changing hexagram. If there is no hexagram that overcomes the body one, the official rank is easily achieved, and the date is determined by the month and day corresponding to the body hexagram in the "time sequence" section. If someone is already in office and divines, the most dangerous thing is to see a hexagram that overcomes the body one. If there is any hexagram that overcomes the body one, it indicates trouble in official position. Lightly, it may result in punishment from superiors; severely, it may lead to dismissal from office and returning home. The day of the trouble is determined by the hexagram that overcomes the body one, looking up its hexagram energy in the "time sequence" section of the eight trigrams.

占求財，以體為主，以用為財。體克用，有財；用克體，無財。體生用，財有損耗之憂；用生體，財有進益之喜。體用比和，財利快意。欲知得財之日，生體之卦氣定之。欲知破財之日，克體卦氣定之。 又若卦中有體克用之卦，及生體之卦，則有財，此卦氣即見財之日。若卦中有克體之卦，及體生用之卦，即破財，此卦氣破財之日。

When seeking fortune in wealth, use the body trigram as oneself and the used trigram as wealth. If the body trigram overcomes the used trigram, there is wealth (I can control wealth, and wealth is mine to take). If the used trigram overcomes the body trigram, there is no wealth. If the body trigram generates the used trigram, there is worry of loss of wealth. If the used trigram generates the body trigram, there is joy of gain in wealth. If the body and used trigrams are harmonious, then wealth will come smoothly and as desired. To know the day of gaining wealth, use the trigram that generates the body trigram to determine the day. To know the day of losing wealth, use the trigram that overcomes the body trigram to determine the day. To elaborate further: if the trigram that overcomes the body trigram and the trigram that generates the body trigram are present in the hexagram, then there is wealth, and the days corresponding to these trigrams are the days of gaining wealth. If the trigram that overcomes the body trigram and the trigram that is generated by the body trigram are present in the hexagram, then there is loss of wealth, and the days corresponding to these trigrams are the days of losing wealth.

占交易，以體為主，用為財。體克用，有財；用克體，不成。體生用，難成，或因交易有失。用生體，即成，成必有財。體用比和，易成。

When divining about trade or transactions, use the body trigram to represent oneself and the used trigram to represent the goods or property involved. If the body trigram overcomes the used trigram, there will be profit. If the used trigram overcomes the body trigram, the transaction will not succeed. If the body trigram generates the used trigram, the transaction will be difficult to complete, or one may suffer a loss. If the used trigram generates the body trigram, the transaction will succeed immediately and bring profit. If the body and used trigrams are harmonious, the transaction will be easy to complete.

占出行，以體為主，用為所行之應。體克用，可行，所至多得意。用克體，出則有禍。體生用，出行有破耗之失；用生體，有意外之財。體用比和，出行順快。 又凡出行，體宜乘旺，諸卦宜生體。體卦乾、震多，主動。坤、艮多，不動。巽宜舟行，離宜陸行。坎妨失脫，兌主紛爭。

Divination for travel: the body trigram represents the person traveling, and the used trigram represents the circumstances of the journey. If the body trigram overcomes the used trigram, it is advisable to travel, and the destination will likely be satisfactory. If the used trigram overcomes the body trigram, there will be misfortune upon departure. If the body trigram generates the used trigram, there will be expenses during the journey. If the used trigram generates the body trigram, there may be unexpected wealth on the way. If the body and used trigrams are harmonious, the journey will be smooth and pleasant. In addition, when divining about travel, the body trigram should be in its season and strong. Other trigrams should support the body trigram. A卦 with many Qian and Zhen trigrams indicates active movement, while a卦 with many Kun and Gen trigrams suggests the journey will not proceed. Seeing Xun trigrams suggests traveling by boat, and seeing Li trigrams suggests traveling by land. Seeing Kan trigrams warns of loss, and seeing Dui trigrams indicates disputes and conflicts.

占行人，以體為主，用為行人。體克用，行人歸遲；用克體，行人不歸。體生用，行人未歸；用生體，行人即歸。體用比和，歸期不日矣。 又以用卦看行人在外之情況。逢生，在外順快；逢衰受克，在外災殃。震多不寧，艮多有阻。坎有險難，兌主紛爭。

To determine when someone who is away will return, use the body trigram to represent the person asking the question and the used trigram to represent the person who is away. If the body trigram is restrained by the used trigram, the person will return late. If the used trigram restrains the body trigram, the person may not return. If the body trigram generates the used trigram, the person will not be able to return soon. If the used trigram generates the body trigram, the person will return soon. If the body and used trigrams are harmonious, the person will return within a few days. Additionally, the condition of the person away can be judged by the used trigram: if the used trigram is strong, the person is experiencing smooth and pleasant circumstances. If the used trigram is weak and restrained, the person is encountering misfortune. If the trigram contains many Zhen (Thunder), the person is experiencing constant movement and unrest. If it contains many Gen (Mountain), there will be obstacles on the way. The presence of Kan (Water) indicates danger, while the presence of Dui (Lake) suggests disputes or conflicts.

占謁見，以體為主，用為所見之人。體克用，可見；用克體，不見。體生用，難見，見之而無益；用生體，可見，見之且有得。體用比和，歡然相見。

When divining about visiting or seeking an audience, use the body trigram to represent oneself and the used trigram to represent the person one wishes to meet. If the body trigram overcomes the used trigram, then one can meet the person. If the used trigram overcomes the body trigram, then one cannot meet. If the body trigram generates the used trigram, it is difficult to meet, and even if one does meet, there will be no benefit. If the used trigram generates the body trigram, then one can meet and will gain something from the meeting. If the body and used trigrams are harmonious, then both parties will meet happily.

占失物，以體為主，用為失物。體克用，可尋遲得；用克體，不可尋。體生用，物難見；用生體，物易尋。體用比和，物不失矣。

When divining about a lost item, use the body trigram to represent the owner and the used trigram to represent the lost item. If the body trigram overcomes the used trigram, the item can be found but will be retrieved late. If the used trigram overcomes the body trigram, the item cannot be recovered. If the body trigram generates the used trigram, the item is difficult to find again. If the used trigram generates the body trigram, the item is easy to recover. If the body and used trigrams are harmonious, the item was never actually lost.

又以變卦為失物之所在。如變是乾，則覓於西北或公榭樓閣之所，或金石之傍，或圓器之中，或高亢之地。變卦是坤，則覓於西南方，或田野之所，或倉稟之處，或稼穡之處，或土窖穴藏之所，或瓦器方器之中。震則尋於東方，或山林之所，或叢棘之內，鐘鼓之傍，或鬧市之地，或大途之所。巽則尋於東南方，或山林之所，或寺觀之地，或菜蔬之園，或舟居之間，或木器之內。

In addition, use the resulting hexagram to determine the location of lost items. If the resulting hexagram is Qian (Heaven), search in the northwest, or near government offices, pavilions, towers, or near metal and stone objects, or inside round vessels, or in elevated places. If the resulting hexagram is Kun (Earth), search in the southwest, or in fields, or in granaries, or in farmland, or in underground storage pits, or inside square vessels. If the resulting hexagram is Zhen (Thunder), search to the east, or in mountain forests, or among thickets, or near bells and drums, or in bustling markets, or on major roads. If the resulting hexagram is Xun (Wind), search in the southeast, or in mountain forests, or in temples and shrines, or in vegetable gardens, or on boats, or inside wooden objects.

坎則尋於北方，多藏於水邊或溪井溝渠之處，或酒醋之邊，或魚鹽之地。離則尋於南方，或皰廚之間，或爐冶之傍，或在明窗，或遺虛室，或在文書之側，或在煙火之地。艮則尋於東北方，或山林之內，或近路邊，或岩石傍，或藏土穴。兌則尋於西方，或居澤畔，或敗垣破壁之內，或廢井缺沼之中。

If the resulting hexagram is Kan, look to the north, as it is often hidden by water, or near streams, wells, ditches, or by wine and vinegar jars, or where salt and fish are stored. If the resulting hexagram is Li, look to the south, as it may be found in the kitchen, near the furnace, by a bright window, in an empty room, near documents, or where there is smoke and fire. If the resulting hexagram is Gen, look to the northeast, as it may be found in the mountains and forests, by the roadside, near rocks, or hidden in a hole in the earth. If the resulting hexagram is Dui, look to the west, as it may be found by the edge of a marsh, inside a collapsed wall or broken structure, or in a dry well or a broken pond.

凡占疾病，以體為病人，用為病症。體卦宜旺不宜衰，體宜逢生，不宜見克。用宜生體，不宜克體。體克用，病易安；體生用，病難愈。體克用者，勿藥有喜；用克體者，雖藥無功。若體逢克而乘旺，猶為庶幾。體遇克而更衰，斷無存日。

When divining about illness, use the body trigram to represent the patient and the used trigram to represent the illness. The body trigram should be strong rather than weak, and should be supported by another trigram rather than being overcome by it. The used trigram should come to support the body trigram rather than overcome it. If the body trigram overcomes the used trigram, the illness is likely to recover easily; if the body trigram generates the used trigram, the illness is difficult to cure. If the body trigram overcomes the used trigram, the patient may recover without taking medicine (the illness will naturally subside); if the used trigram overcomes the body trigram, even taking medicine will not be effective. If the body trigram is overcome but is still in its own season and strong, there is still some hope; if the body trigram is both overcome and weak and lacking vitality, then there is no chance of recovery.

欲知凶中有救，生體之卦存焉。體生用者，遷延難好；用生體者，即愈。體用比和，疾病易安。若究和平之日，主卦決之。若詳危厄之期，克體之卦定之。若論醫藥之屬，當看生體之卦。如離卦生體，宜服熱藥；坎卦生體，宜服冷藥，如艮溫補；乾、兌涼藥是也。

To determine if there is a way out of danger in a hexagram, one must check if there is a hexagram that generates the main hexagram — if there is, then there is hope in danger. If the main hexagram is generated by the used hexagram, the illness will be prolonged and difficult to recover from; if the used hexagram generates the main hexagram, the illness will recover quickly; if the main and used hexagrams are harmonious, the illness will be easily resolved. To calculate the day the illness will recover, use the energy of the main hexagram; to calculate the day the danger will occur, use the hexagram that overcomes the main hexagram. If one wants to determine the appropriate medicine, look at which hexagram generates the main hexagram: if the fire hexagram generates the main hexagram, warm and hot medicines are suitable; if the water hexagram generates the main hexagram, cold and cool medicines are suitable; if the mountain hexagram generates the main hexagram, warm and nourishing medicines are suitable; if the heaven or lake hexagram generates the main hexagram, cool medicines are suitable.

又有信鬼神之說，雖非《易》道，然不可謂《易》道之不該。姑以理推之。如卦有克體者，即可測其鬼神。乾卦克體，主有西北方之神，或兵刀之鬼，或天行時氣，或乘正之邪神。坤則西南之神，或曠野之鬼，或連親之鬼，或水土里社之神，或犯方隅，或無主之祟。震則東方之神，或木下之神，或妖怪百端，或影響時見。巽則東南之鬼，或自縊戕生，或枷鎖致命。

There is also a belief that ghosts and deities can cause illness, though this is not part of the orthodox teachings of the Book of Changes. However, it cannot be said that the Book of Changes does not cover such matters. Let us examine this by reasoning: whenever a hexagram is found to be in a position of overcoming the main hexagram, it can be used to determine which ghost or deity is involved. If the Qian hexagram is in a position of overcoming, it indicates the deity from the northwest, or a ghost caused by weapons, or an epidemic disease, or a malevolent deity that appears at the right time. If the Kun hexagram is in a position of overcoming, it indicates the deity from the southwest, or a ghost from the wilderness, or a ghost connected to relatives, or a deity of the land and soil, or a ghost that has offended a certain direction, or a lonely spirit that has not been worshipped. If the Zhen hexagram is in a position of overcoming, it indicates the deity from the east, or a deity beneath a tree, or various demons, or apparitions and sounds that appear and disappear. If the Xun hexagram is in a position of overcoming, it indicates the ghost from the southeast, or a ghost who committed suicide by hanging, or a ghost who died under shackles.

坎則北方之鬼，或水旁之神，或沒溺而亡，或血疾之鬼。離則南方之鬼，或猛勇之神，或犯灶司，或得衍於香火，或焚燒之鬼。或遇熱病而亡。艮則東北之神，或是山林之祟，或山魈木客，或土怪石精。兌則西方之神，或陣亡之鬼，或廢疾之鬼，或刎頸戕生之鬼。卦中無克體之卦者，不必論之。

If the Kan hexagram overpowers the body hexagram, it indicates a ghost from the north, or a deity near water, or a ghost who died by drowning, or a ghost who died from a blood disease. If the Li hexagram overpowers the body hexagram, it indicates a ghost from the south, or a fierce and brave deity, or having offended the kitchen god, or having made a mistake in the worship of incense and offerings (the original text "得衍" refers to "得愆"), or a ghost who died by fire, or a ghost who died from a fever. If the Gen hexagram overpowers the body hexagram, it indicates a deity from the northeast, or supernatural occurrences in mountains and forests, or mountain spirits and forest spirits, or earth spirits and stone spirits. If the Dui hexagram overpowers the body hexagram, it indicates a deity from the west, or a ghost who died in battle, or a ghost who died from disability, or a ghost who committed suicide by cutting his own throat. If there is no hexagram that overpowers the body hexagram, this section does not need to be considered.

又問乾上坤下，占病如何斷，堯夫曰：「乾上坤下第一爻動，便是生體之義。變為震木，互見巽艮，俱是生成之義，是謂不災，逢生之日即愈。」 又問：「第二爻動如何？」曰：「是變為坎水，乃洩體敗金之義。金入水鄉，互見巽、離，乃為風火扇爐，俱為克體之義。更看占時外應如何，即為焚尸之象，斷之死無疑矣。以春夏秋冬四季推之，更見詳理。」

Another person asked: "If a divination for illness results in the hexagram of Heaven above and Earth below (Hexagram 12), how should it be interpreted?" Shao Yong said: "When the first line moves in the hexagram of Heaven above and Earth below, it signifies the generation of the main hexagram. The first line moving causes the lower Earth to transform into Thunder, resulting in the nuclear hexagram showing Wind and Mountain. Mountain earth generates Heaven metal, which signifies the generation of the main hexagram. This is called no disaster. On the day when the hexagram of life is in command, the illness will recover." Another question was asked: "What if the second line moves?" The answer was: "When the second line moves, the lower Earth transforms into Water, and Heaven metal generates Water, which signifies the depletion of the main hexagram's metal. This is called metal entering the water region. The nuclear hexagram also shows Wind and Fire. The Wind fans the Fire, like a bellows stoking a furnace, both of which are attacking the main hexagram. Now observe the external signs at the time of divination. If the external signs are also unfavorable, it indicates the image of burning a corpse, and the person is certain to die. If we further consider the strength and decline of metal according to the seasons of spring, summer, autumn, and winter, the interpretation becomes more detailed."

又曰：「第三爻動，坤變艮土，俱在生體之義，不問互卦，亦斷其吉無疑。」又曰：「第四爻動，乾變巽木，金木俱有克體之義，互吉亦凶。木有扛尸之義，金為磚槨之推。是必定之推，必定之理。」又曰：「第五爻動，乾變離，反能生體，互變俱生體，是其吉無疑。更有吉兆則愈吉。其斷明矣。」又曰：「第六爻動，乾變兌，則能洩體，互見巽、艮，一凶一吉，其病非死必危。亦宜看兆吉凶，吉則言吉，凶則言凶。此斷甚明。餘卦皆仿此斷，則心易無不驗矣。」

Shaozi also said: "When the third line moves, the lower trigram changes from Kun to Gen, still representing earth. Earth generates the form of Qian metal, and the whole matter depends on the principle of generating the body. There is no need to consider the nuclear hexagram, and it can be judged as certainly auspicious." He also said: "When the fourth line moves, the upper trigram changes from Qian to Xun wood. According to this hexagram, Qian metal is the body. Since the fourth line moves, the body has changed to wood. Metal and wood contend with each other, both implying the principle of overcoming the body. Even if the nuclear hexagram is auspicious, it will ultimately be inauspicious. Wood has the meaning of carrying a coffin, and metal has the image of bricks and stones for a coffin. This is a certain and inevitable reasoning." He also said: "When the fifth line moves, Qian changes to Li fire. In this case, it can actually generate the body (earth body is generated by fire). Both the nuclear hexagram and the resulting hexagram generate the body, so its auspiciousness is certain. If there are also auspicious external signs, it will be even more auspicious. The judgment is very clear." He also said: "When the sixth line moves, Qian changes to Dui. Dui metal drains the body's energy. The nuclear hexagram shows Xun and Gen, one auspicious and one inauspicious. This illness will not result in death but will certainly be serious. At this time, one must also look at the signs of external omens, and if they are auspicious, say auspicious; if they are inauspicious, say inauspicious. This method of judgment is very clear. All other hexagrams should be judged in this way, and the Heart易 will have no failure in its accuracy."

占官訟，以體為主，用為對辭之人與官訟之應。體卦宜旺，用卦宜衰。體宜用生，不宜生用。宜生體，不宜克體。是故體克用者，已勝人；用克體者，人勝己。體生用，非為失理，或因官有所喪；用生體，不止得理，或因訟有所得。體用比和，官訟最吉。非但扶持之力，必有主和之義。

When divining about a legal dispute, use the body trigram to represent oneself and the used trigram to represent the opposing party and the outcome of the case. The body trigram should be strong, and the used trigram should be weak. The body trigram should be supported by the used trigram, not the other way around. In general, all trigrams should support the body trigram and not harm it. If the body trigram overcomes the used trigram, it indicates that oneself will win the case. If the used trigram overcomes the body trigram, it means the opposing party will win. If the body trigram generates the used trigram, even if not in the right, there will be some loss due to the lawsuit. If the used trigram generates the body trigram, not only is the case just, but there may also be some gain from the lawsuit. If the body and used trigrams are harmonious, it is the most auspicious outcome—there will be support from others, and there will certainly be a desire for reconciliation.

占墳墓以體為主，用為墳墓。體克用，葬之吉；用克體，葬之凶。體生用，葬之主運退；用生體，葬之主興隆，有蔭益後嗣。體用比和，乃為吉地。大宜葬，葬之吉昌。 上為用體之訣，始發十八章占例，以示後學之法則。然庶務之多，豈止十八占而已乎！然此十八占，乃大事之切要者，占者以類而推之可也。

When divining a burial site, the body trigram represents the family of the deceased, and the used trigram represents the land chosen for the tomb. If the body trigram overcomes the used trigram, the burial is auspicious. If the used trigram overcomes the body trigram, the burial is inauspicious. If the body trigram generates the used trigram, the family fortune will decline after burial. If the used trigram generates the body trigram, the family will prosper after burial, benefiting future generations. If the body and used trigrams are harmonious, it is a good site for burial, and after burial, good fortune and prosperity will flourish. The above is the principle of body and used trigrams. First, these eighteen examples are established to provide a rule for later learners. However, worldly affairs are numerous and complex, not limited to these eighteen divinations. These eighteen are the most important among major matters, and diviners can follow them to classify and deduce further.

夫《易》者，性理之學也。性理，具於人心者也。當其方寸湛然，靈臺皎潔，無一毫之乾，無一塵之累，斯時也，性理具在而《易》存吾心，渾然是《易》也，其先天之《易》也。乃夫慮端一起，事根忽萌，物之著心，如雲之蔽室，如塵之蒙鏡，斯時也，汩沒茫昧，而向之《易》存吾心者，泯焉爾。

The study of the Book of Changes deals with the principles of nature and human nature, which are inherently present within the human mind. When the mind is clear and pure, free from any disturbance or burden, the principles of nature and human nature are fully present within it. At this moment, the Book of Changes exists entirely within me, unified and complete—this is called the Earlier Heaven version of the Book of Changes. However, once thoughts arise and the initial stirrings of affairs begin, external things cling to the mind, like clouds covering a house or dust obscuring a mirror. At this point, the mind becomes confused and unclear, and the Book of Changes that was previously within me vanishes entirely.

故三要之妙，在於運耳、目、心三者之虛靈，俾應於事物也，耳之聰，目之明，吾心實總乎聰明。蓋事根於心，心該乎事，然事之未萌也，雖鬼神莫測其端，而吉凶禍福，無門可入。故先師曰：「思慮未動，鬼神不知；不由乎我，更由乎誰？」故事萌於心，鬼神知之矣。

Therefore, the wonderful aspect of the "Three Essentials" lies in using the clarity and sensitivity of the ear, eye, and mind to perceive external things. The ear can hear clearly, the eye can see distinctly, and this intelligence actually comes under the control of the mind. The root of all things lies in the mind, and the mind encompasses all things; however, when things have not yet begun to arise, even ghosts and spirits cannot detect the slightest hint, and fortune or misfortune cannot enter. Therefore, the master said: "When thoughts have not yet moved, even ghosts and spirits do not know; if it is not under my control, who else could control it?" But once something begins to arise in the mind, ghosts and spirits become aware of it.

吉凶悔吝有其數，然吾預知之，何道歟？必曰：「求諸吾心易之妙而已矣。」於是寂然不動，靜慮誠存，觀變玩占，運乎三要，必使視之不見，吾見之；聽之不聞者，吾聞之；如形之見視，如音之見告，吾之瞭然鑑之。則《易》之為卜筮之道，而《易》在吾心矣。三要不虛，而靈應之妙斯得也。

Good, evil, regret, and hardship each have their fixed nature. But how can I know them in advance? It can only be said that I must seek the subtlety of the "Heart易" within myself. Then I must remain still and unmoving, keep my mind clear and calm, and maintain sincerity. Observing changes and contemplating omens, I must make full use of the three essentials: ears, eyes, and mind. I must strive to see what others cannot see and hear what others cannot hear. Just as the form itself appears before me and the sound itself comes to me, my mind clearly perceives it. In this way, the Book of Changes, as a method of divination, truly becomes part of my heart. When the three essentials are not empty, the subtle power of response and efficacy is attained.

是道也，寓至精至神之理，百姓日用而不知，安得圓通三昧者，與之論歟！此先師劉先生（江夏人，號湛然子）得之王屋山人高處士雲巖。 寶慶四年，仲夏既望，清靈子朱虛拜首序

This doctrine contains extremely subtle and profound meanings, used by the common people every day without their awareness. Where can one find a person who is thorough and enlightened, fully understanding the essence of this teaching, to discuss it with? This method was obtained by the master Liu Xiansheng (from Jiangxia, styled Zhanranzi) from the high gentleman Yunyan of Wangwu Mountain. On the sixteenth day of the second month in the fourth year of Baoqing, Qinglingzi Zhu Xu bowed deeply to compose this preface.

三要者，運耳、目、心三者之要也。靈應者，靈妙而應驗也。夫耳之於聽，目之於視，心之於思，三者為人一身之要，而萬物之理不出於視聽之外。占決之際，寂聞澄慮，靜觀萬物，而聽其音，知吉凶，見其形，知善惡，察其理，知禍福，皆可為占卜之驗。如谷之應聲，如影之隨形，灼然可見也。其理出於《周易》「遠取諸物，近取諸身」之法。

The so-called "three essentials" refer to the use of the three most important faculties: ear, eye, and mind. The so-called "spiritual response" means being subtle and effective. The ear is for listening, the eye is for seeing, and the mind is for thinking. These three are the vital centers of the human body, and the principles of all things cannot go beyond what is seen and heard. When making a divination, one should calm the mind, gather the senses, clarify thoughts, and quietly observe all things: by listening to its sounds one knows fortune and misfortune, by looking at its form one knows good and evil, and by understanding its principles one knows calamity and blessing—these can all serve as evidence for divination. Its effectiveness is like the echo in a valley or a shadow following its shape, clearly visible. This principle comes from the method of taking images mentioned in the "Great Treatise" of the "Zhou Changes" (I Ching), which says "taking images from distant things and from the body itself."

是編則出於先賢先師，採世俗之語為例用之者：鬼谷子、嚴君平、東方朔、諸葛孔明；繼而得者：邵康節、邵伯溫、劉伯溫、牛思晦、牛思繼、高處士、劉湛然、富壽子、泰然子、朱清靈子。其年代相傳不一，而不知其姓名者不與焉。

This passage comes from the hands of ancient sages and teachers, compiling proverbs and common sayings from the world into systematic rules for use. The earliest to use this method were Guiguzi, Yan Junping, Dongfang Shuo, and Zhuge Kongming. Later, those who successively inherited and developed this approach included Shao Kangjie (Shao Yong), Shao Bowen, Liu Bowen, Niu Sihui, Niu Sijie, Gao Chushì, Liu Zhanran, Fu Shouzi, Tai Ranzi, and Zhu Qinglingzi. The time periods in which they lived varied, and those whose names are unknown are not included.

原夫天高地厚，萬物散殊，陰濁陰清，五氣順布，禍福莫逃乎數，吉凶皆有其機。人為萬物之靈，心乃一身之主，目寓而為形於色，耳得而為音於聲，三要總之，萬物備矣。 此乃天地萬物之靈，而耳、目、心三者之要，故曰三要也。

When examined thoroughly: Heaven is high and Earth is thick, with myriad things each distinct. Yin is turbid and Yang is clear (the original text says 'Yin is turbid and Yin is clear'), and the five elements of metal, wood, water, fire, and earth spread out in order. Misfortune and fortune cannot escape the concept of 'number,' and good and bad fortune each have their signs and omens. Humans are the most intelligent among all things, and the mind is the master of the body: the eyes rely on form and color, the ears receive sound, and by integrating these three, the principles of all things are fully encompassed. This is the vital essence of heaven, earth, and all things, which lies entirely in the three essentials of ear, eye, and mind, hence it is called 'the Three Essentials.'

是以遇吉兆而有吉，見凶識而不免乎凶。物之圓者事成，缺事敗。此理斷然，夫復何疑？ 此乃占物克應，見吉則吉，遇凶則凶。 是以雲開見日，事必增輝；煙霧障空，物當失色。忽顛風而飄蕩，遇震雷以虛驚。月忽當面，宜近清光。雨可沾衣，可蒙恩澤。 此乃仰觀天文，以驗人事。

Therefore, when divining, if a good omen is encountered, good fortune follows; if a bad omen is seen, misfortune is inevitable. If what is observed is complete, the matter will succeed; if it is incomplete, the matter will fail. This principle is certain and unchanging; what is there to doubt? This passage discusses divination by observing external signs: seeing a good omen leads to a favorable judgment, encountering a bad omen leads to an unfavorable judgment. Now, looking up to observe heavenly phenomena: if clouds disperse and the sun appears, the matter being divined will certainly gain brilliance; if smoke and mist obscure the sky, the subject being divined will lose its luster. A sudden gust of strong wind causing chaos indicates instability in affairs; encountering thunder and lightning signifies a false alarm. If the moon suddenly shines directly, it is favorable to draw near the light of clarity (indicating receiving the favor of a noble person); if rain dampens one's clothes, it signifies receiving grace and favor. This passage refers to observing celestial phenomena to verify human affairs.

重山為阻隔之際，重澤為浸潤之深。水流而事通，土積而事滯。石乃堅心始得，沙乃放手即開。浪激主波濤之驚，坡崩主田土之失。旱沼之旁，心力俱竭，枯林之下，相貌皆衰。 此來俯察地理，以驗人事。

Now looking down at the terrain: successive mountains indicate obstruction and difficulty in communication; successive water areas suggest deep nourishment and richness. Seeing flowing water indicates smooth progress in affairs; seeing accumulated soil suggests stagnation. Seeing stones indicates that one must have firm determination to succeed; seeing sand suggests that things will disperse once let go (indicating inability to hold on). Seeing waves crashing indicates unexpected disturbances; seeing hills collapsing indicates loss of land. Approaching a dry pond suggests exhaustion of mental strength; standing under a withered forest indicates physical decline. This passage is about examining the geography from below, used to verify human affairs.

適逢人品之來，實為事體之應。故榮宦顯官，宜見其貴；富商匠賈，可問乎財。兒童哭泣憂子孫，吏卒叫囂忌官訟。二男二女，重婚之義；一僧一道，獨處之端。婦人笑語，則陰喜相逢；女子牽連，則陰私見累。匠氏，主門庭改換；宰夫，則骨肉分離。逢獵者，得野外之財；見漁者，有水邊之利。見妊婦，則事蔭於內；遇瞽者，則慮根於心。 此乃人品之應，以驗人事。

When divining, encountering a particular person at the right time indicates the fulfillment of the matter being questioned. Meeting a high-ranking official suggests receiving assistance from a nobleman; encountering a wealthy merchant implies matters related to wealth. Hearing a child cry indicates concern for descendants; seeing officials shouting indicates a warning against legal disputes. Meeting two men and two women in pairs suggests the possibility of remarriage or second marriages. Meeting a monk or a Taoist suggests someone living alone. Women laughing and welcoming indicate good news from women; women pulling or纠缠 indicates being troubled by private affairs. Meeting a craftsman suggests a change in the household; meeting a butcher or cook suggests separation from family. Meeting a hunter suggests gaining wealth from the wild; meeting a fisherman suggests gaining benefits from the water's edge. Seeing a pregnant woman suggests a turning point is hidden within the matter, yet not yet revealed; meeting a blind person suggests deep worries hidden within the heart. This passage relates to the response of people, used to verify human affairs.

至於搖手而莫為，或掉頭而不肯，拭目而噴嚏者方泣；搔首而彈垢者有憂。足動者有行，交臂者有失。屈指者多阻節，噓氣者主悲憂。舌出掉者有是非，背相向者防閃失。偶攘臂者，爭奪乃得；偶下膝者，屈抑而求。 此乃「近取諸身」之應。

As for interpreting signs from a person's actions: if someone waves their hands, it indicates that this matter cannot be done; if someone shakes their head, it suggests the other party is unwilling. If someone rubs their eyes or sneezes, it foretells there will be crying; if someone scratches their head or removes dust from their body, it indicates inner worry. If someone moves their feet, it suggests there will be travel; if someone crosses their arms, it indicates a loss. If someone bends their fingers to count, it implies many obstacles; if someone sighs deeply, it suggests sorrow and worry. If someone sticks out and moves their tongue, it indicates causing trouble; if someone turns their back, one should beware of accidents. Occasionally, if someone rolls up their sleeve and stretches their arm, it suggests something must be fought for to obtain it; occasionally, if someone bends their knees and kneels, it suggests one must be humble to ask for help. This passage is an example of "nearby taking from the body" as a response.

若逢童子授書，有詞訟之端；主翁笞僕，防責罰之事。講論經史，事體徒間於虛說；語歌詞曲，謀為轉見悠揚。見博賭，主爭鬥之財；遇題寫，主文書之事。偶攜物者，受人提攜；適挽手者，遇事牽連。 此乃人事之應。

If a tutor is teaching a child, it indicates there will be some legal matters. If a master beats a servant, one should beware of being punished. If someone is discussing classics and history, it suggests that the matter in question will only result in empty talk. If someone is singing or performing songs, it indicates that the planned affairs will be carried out in a relaxed and prolonged manner. Seeing people gambling suggests that one will gain wealth through disputes. Meeting someone writing or inscribing words indicates there will be matters concerning documents.偶然 seeing someone carrying something in their hands suggests that one will be helped by others.恰好 seeing someone walking hand in hand suggests that one will be involved in matters due to connections. This passage refers to responses related to human affairs.

及夫舟楫在水，憑其接引而行；車馬登途，藉之負戴而往。張弓挾矢者，必領薦；有箭無弓者，未可試。持刀執刃，須求快利之方。披甲操戈，可斷剛強之柄。

Further, regarding the responses of objects: seeing a boat on water indicates that success depends on being guided by others; seeing a carriage or horse on the road suggests that one needs assistance and support to proceed. Seeing someone drawing a bow and shooting an arrow indicates that one must rely on recommendations; seeing arrows without a bow suggests that the time is not yet ripe and one should not attempt it. Seeing someone holding a knife or blade indicates the need to seek a swift and effective path; seeing someone wearing armor and wielding a spear suggests that one can deal with matters that are strong and difficult to control.

繅絲者，事務繁冗。圍棋者，眼目眾多。妝花刻果，終非結實之因。書影描形，皆為裝點之類。絡繹將成，可以問職。筆墨俱在，可以求文。偶傾蓋者，主退權。忽臨鏡者，可赴詔。抱貴器者，有非常之用。負大木者，有不小之財。

Seeing people spinning silk and drawing filaments indicates affairs that are complicated and numerous. Seeing people playing chess indicates many spectators paying close attention. Seeing people making artificial flowers and carving fake fruits suggests that the result will not be genuine (indicating superficiality without substance). Seeing people tracing shadows and copying forms belongs to the category of mere decoration. Seeing silk threads continuously woven together suggests one can inquire about taking up a position. Seeing writing tools fully prepared suggests one can seek literary success. Occasionally seeing a canopy tilted indicates a loss of authority. Suddenly seeing someone adjusting their appearance before a mirror suggests one can respond to an imperial summons and take office. Seeing someone carrying valuable objects suggests that oneself has a special use. Seeing someone carrying a large piece of wood suggests there will be considerable wealth.

升斗宜量料而前，尺剪可裁度以用。見蹴球，有人發剔。開鎖鑰，遇事疏通。逢補器，終久難堅。值磨鏡，再成始得。頑斧磨鋼者，遲鈍得利。快刀砍木者，利事傷財。裁衣服者，破後方成。造瓦器者，成後乃破。奕棋者，取之以計。張綱者，摸之以空。或持斧鋸恐有傷，或滌壺觴恐有飲。或揮扇者，有相招之義。或汙衣者，防謀害之侵。 此乃器物之應，即「遠取諸物」之意。

Seeing a measure for weighing goods indicates that in ordinary affairs one should first estimate clearly before proceeding. Seeing a measuring tape and scissors indicates that one can make decisions and choose appropriately before using them. Seeing people playing ball indicates that someone is stirring things from the side. Seeing someone unlocking and making keys indicates that when encountering matters one can manage them smoothly. Seeing the repair of objects indicates that in the end they will not be secure. Seeing a mirror being ground to restore its shine indicates that one must do it again before it is completed. Seeing a dull axe being sharpened on a whetstone indicates that after being slow one will eventually gain advantage; seeing a sharp knife cutting wood indicates that things will go smoothly but one will have to spend money. Seeing someone cutting clothes indicates that first there will be a break before it is made; seeing someone making pottery indicates that after it is made it will eventually break. Seeing someone playing chess indicates that one must use strategy to gain; seeing someone setting a net indicates that after much effort one will end up with nothing. Or seeing someone holding an axe and a saw, one should fear injury; or seeing someone washing cups and bowls, one should fear a banquet. Or seeing someone waving a fan indicates the meaning of inviting and welcoming; or seeing someone with dirty clothes, one should beware of someone plotting harm secretly. This passage refers to the responses of objects, which is the meaning of "far-reaching from things."

雖云草木之無情，亦與卜筮而有應。故芝蘭為物之瑞，松柏為壽之堅。遇椿檜，則歲久年深；遇苗菰，則朝生暮死。占產占病，得之即死之兆。枝葉飄零當萎謝，根核流落主牽連。奇葩端的虛花，嘉果可以結實。 此乃草木之應。

Grasses and trees may not have consciousness, but they still respond during divination. Lingzhi and orchids are auspicious symbols, while pine and cypress trees signify longevity and firmness. Encountering chun trees and hui trees indicates long duration; encountering millet and mushrooms suggests short-lived things. If these appear in divination related to childbirth or illness, they indicate death. Seeing withered branches and leaves signifies that matters will soon decline; seeing scattered roots, tendrils, and seeds suggests confusion and lack of clarity. Seeing strange flowers mostly indicates empty blossoms that do not bear fruit; seeing beautiful fruits suggests that one's endeavors will bear fruit and succeed. This passage discusses the responses of plants.

至於飛走，最有禎祥。故烏鴉報災，喜蟲報喜，鴻雁主朋友之信，蛇虺防毒害之謀。鼠齧衣，有小口之災；雀噪簷，有遠行之至。犬鬥恐招盜賊，雞鬥主有喧爭。牽羊者，喜慶將臨，騎馬者，出入皆利。猿猴攀木，身心不定；鯉魚出水，變化不凡。繩拴馬，疾病難安；架陷禽，囚人末脫。 此乃禽獸之應。

As for birds and animals, they are most capable of showing auspicious or inauspicious signs. The cry of a crow indicates disaster, while the call of a magpie signifies good news (the original text says "xi chong" which should be "xi que"); the appearance of a wild goose indicates news from friends; seeing snakes or insects warns of possible poisoning by someone. A mouse biting clothes indicates misfortune for a child; the noise of sparrows on the eaves suggests that a traveler is about to arrive. Dogs fighting may bring thieves; roosters fighting indicate quarrels and disputes. Seeing someone leading a sheep suggests joy and celebration is coming; seeing someone riding a horse indicates smooth journeys. Monkeys climbing trees suggest mental and physical unease; a carp leaping out of the water indicates remarkable changes (such as passing exams or promotion). Seeing a horse tied with a rope suggests illness that is hard to recover from; seeing birds caged indicates that a prisoner is still unable to escape. This passage is about the omens of birds and animals.

酒乃忘憂之物，藥乃怯病之方。故酒樽忽破，樂極生悲；醫師道逢，難中有救。藤蘿之類堪依倚，虎豹之象可施威。耕田鋤地者，事勢必翻。破竹剖竿者，事勢必順。春花秋月，雖無實而關景，夏綿冬葛，雖有用而背時。涼扇，多主棄捐；晴傘，漸逢閒廢。泡沙電光，虛幻難信；蛛絲蠶繭，巧計方成。 此乃雜見觀物之應。

Wine is a thing to forget worries, and medicine is a remedy for illness. Therefore, if a wine vessel suddenly breaks, it indicates joy turning to sorrow; meeting a doctor on the way suggests help in times of danger. Seeing vines or similar things indicates there is someone to rely on; seeing tigers or leopards indicates one can display power. Seeing people plowing and weeding indicates the situation will definitely change; seeing people breaking bamboo or cutting poles indicates the situation will certainly be smooth (like breaking bamboo). Spring flowers and autumn moons may not have practical use but can match the season; summer silk and winter hemp cloth though useful are not suitable for the season. A cooling fan often indicates being discarded, and an umbrella on a sunny day gradually becomes idle—these all indicate that time has passed, circumstances have changed, and one's talents are not appreciated. Seeing bubbles, flowing sand, or flashes of lightning are all signs of illusions that are hard to rely on; seeing spider silk or silkworm cocoons indicates that one must use clever strategies to achieve success. This passage is about the responses to various things encountered.

若見物形，可知字體。故石逢皮則破；人傍木為休；笠漂水畔，泣字分明。火入山林，焚形可見。三女有奸私之擾，三牛有奔走之憂。一木兩火，榮耀之光。一水四魚，鰥寡之象。人繼牛倒防失脫，人言犬中憂獄囚。一斗入空門者，鬥爭。兩絲掛白木者，樂事。一人立門，諸事有閃。二人夾木，所問必來。 此為拆字之應。

If one sees the shape of an object, one can associate it with a character and interpret events based on that character. For example, a stone with a skin on it forms the character 「破」, meaning destruction; a person with a tree beside it forms 「休」, meaning rest. A straw hat floating by the water forms the character 「泣」, as the hat without the bamboo becomes 「立」 and beside water becomes 「泣」; fire entering a forest forms the character 「焚」, meaning burning. Three 「女」 characters stacked together form 「姦」, indicating disturbances from private affairs; three 「牛」 characters stacked together form 「犇」, indicating worries from constant running about. One tree and two fires together form 「熒」, indicating bright glory; one water and four fish together form 「鰥」, indicating the image of being alone and destitute. A person with a cow upside down indicates the risk of loss; a person's speech with a dog indicates worries about imprisonment (the character 「狱」 is composed of 「言」 and 「犬」). The character 「斗」 inside a door frame becomes 「鬥」, indicating disputes; two threads hanging on a white wood form 「樂」, indicating joyful matters. One person standing inside a door forms 「闪」, indicating uncertainty and loss in all affairs; two people enclosing a single tree form 「來」, indicating that the person being asked about will definitely arrive. This passage describes the method of character decomposition in divination.

復指物名，以叶音義。如見鹿可以問祿，見蜂可以言封。梨主分別，桃主逃走。見李則問訟得理，逢冠則問名得官。鞋為百事和諧，闔則諸事可合。難以詳備，在於變通。 此即物叶音之義。

There is another approach, which involves taking the homophones of object names to associate them with meanings. For example, seeing a deer may indicate 'salary' (禄), seeing a bee may suggest 'to be granted a title' (封); seeing a pear may indicate separation (离), seeing a peach may suggest fleeing (逃); seeing a lychee may relate to legal matters and the word 'justice' (理), seeing a cap may relate to official rank and the word 'official' (官); seeing shoes may indicate harmony in all affairs (谐), seeing a door opening or closing may suggest matters can be reconciled (合). This kind of interpretation is difficult to list exhaustively, and it depends on the situation and flexibility in application. This is using the homophones of objects to derive meaning.

及夫在我之身，實為彼事之應。故我心憂者，彼事亦憂；我心樂者，彼事亦樂。我適閒，彼當從容；我值忙，彼當窘迫。 此即自己之應，「近取諸身」之義。 欲究觀人之道，須詳繫《易》之辭。將叛者，其辭慚；將疑者，其辭支。吉人之辭寡，躁人之辭多。誣善之人，其辭游；失其守者，其辭屈。 此一動一靜之應，「近取諸身」之義。

The person doing the divination is also an echo of the matter being inquired about. Therefore, when I am worried, he is also worried; when I am happy, his affairs go smoothly. When I am idle now, his affairs are at ease; when I am in confusion now, his affairs are in difficulty. This is the response of the self, still meaning "drawing near to take from one's own body." If we want to talk about the method of observing people, we must carefully look at what the "Great Treatise" of the "Zhou Changes" says: a person about to betray someone speaks with a look of shame; a person hesitating in his mind speaks in a scattered and confused manner; a good person speaks little; a restless person speaks much; someone who slanders the good speaks in a wavering and uncertain way; and a person who has lost his integrity speaks in a defeated and speechless manner. This is the response between movement and stillness, also meaning "drawing near to take from one's own body."

又推五行，須詳八卦。卦吉而應吉終吉，卦凶而應凶終凶。卦應一吉一凶，事體半吉半凶。明生克之理，察動靜之機，事事相關，物物相合，此五行八卦及克應動靜之理。活法更存乎方寸，玄機又在於師傳。縱萬象之紛紜，惟一理而融貫。務要相機而發，須要臨事而詳。 此言占卜之理在於變通之妙。

In addition, when applying the Five Phases, one must also carefully examine the Eight Trigrams: if the trigram is auspicious and the external response is also auspicious, then the outcome is ultimately auspicious; if the trigram is inauspicious and the external response is also inauspicious, then the outcome is ultimately inauspicious; if the trigram and the external response are one auspicious and one inauspicious, then the matter is half auspicious and half inauspicious. By understanding the principles of generation and overcoming, and by observing the dynamics and stillness, one will realize that everything is interconnected and all things complement each other—this is the principle of the Five Phases, the Eight Trigrams, and the response of good and bad fortune. As for the flexible application, it depends on one's own judgment; the subtle aspects must be passed down through oral instruction. Even though myriad phenomena appear, they are all unified by a single principle. One must always seize the right moment to act, and when the matter arises, carefully examine and analyze it. This passage explains that the essence of divination lies in the subtlety of change.

嗟夫，方朔覆射，知事物之隱微。諸葛馬前，定吉凶於頃刻。皇甫坐端之妙，淳風鳥覺之占，雖所用之有殊，誠此理之無異。 此言三要靈應妙處。 可以契鬼神之妙，可以會著龜之靈。然人非三世，莫能造其玄；心非七竅，莫能悟其奧。故得其說者，宜秘；非其人者，莫傳。輕洩天機，重遭陰譴。造之深，可以入道。用之久，可以通神。 此言靈應之妙，不可輕傳妄授，宜秘之一人，之以重斯道也。

Ah! Dongfang Shuo's method of shooting at hidden objects can reveal the subtle nature of things; Zhuge Liang's horse-ahead divination can determine fortune and misfortune in an instant; Huangfu's "sitting upright" technique and Li Chunfeng's method of divination through observing birds—all use different methods, yet they share the same underlying principle. This passage discusses the subtle power of the three essential divinatory arts. It can harmonize with the mysterious ways of spirits and demons, and understand the efficacy of the yarrow stalks and turtle shells. However, those who have not cultivated for three lifetimes cannot reach its profound depths; those without seven openings in their hearts cannot grasp its mysteries. Therefore, those who attain this method should keep it secret; it should not be passed on to someone who is not the right person. Lightly, it may lead to the leakage of heavenly secrets; severely, it may result in condemnation from the underworld. With deep mastery, one may enter the Dao; with long practice, one may communicate with spirits. This passage explains that the subtle power of divination should not be lightly transmitted or taught to others, and should be kept secret by a single person, in order to hold this discipline in high esteem.

十應固出於三要，而妙乎三要。但以耳目所得，如見吉兆而終須吉，若逢凶讖不免乎凶，理之自然也。然以此而遇吉凶，亦有未然者也。黃金白銀，為世之寶，三要得之，必以為祥。十應之決，遇金有不吉者，利刃銳兵，世謂凶器，三要得之，亦以為凶；十應之說，遇兵刃反有吉者。又若占產見少男，三要得之為生子之喜，十應見少男則凶。占病遇棺，三要占之必死；十應以為有生意。例多若此，是占卜物者，不可無應也。

The "Ten Responses" arise from the "Three Essentials" but are more refined. When judging based solely on what can be seen and heard, encountering a good omen will inevitably lead to good fortune, and encountering a bad omen will inevitably lead to misfortune, which is a natural principle. However, using this method to determine good or bad fortune may not always be accurate. For example, gold and silver are treasures of the world; using the Three Essentials, they are certainly considered auspicious. But according to the Ten Responses, encountering gold may not be auspicious (if the main卦 is wood, metal will overcome the main卦). Again, sharp weapons are regarded as凶 by people; using the Three Essentials, they are also judged as凶. But according to the Ten Responses, encountering weapons may actually be auspicious (if the main卦 is water, metal will generate the main卦). Another example is when predicting childbirth and seeing a young male, the Three Essentials would predict the joy of having a child, but the Ten Responses, seeing a young male (Geng earth), would indicate misfortune (if the main卦 is water, earth will overcome water). When predicting illness and encountering a coffin, the Three Essentials would predict death, but the Ten Responses would see potential for recovery (if the main卦 is fire, wood will generate fire). There are many such examples, showing that when judging objects and interpreting hexagrams, the layer of the Ten Responses cannot be ignored.

十應並以體卦為主，諸用卦為用。每以內分外體，用卦參觀為妙。內卦不吉而外卦又吉，可以解其不吉；內卦吉而外卦不吉，反破其吉。若內外卦全吉，則斷然吉。全凶則斷然凶。其內吉外凶，內凶外吉，又須詳理以斷吉凶，慎不可膠柱鼓瑟也。外卦十應之目，則有天時、地理及寫字等，其十一類之應，並以體卦為主，而隨其所應以為用也。

Ten responses should all be considered as external hexagrams, with the main hexagram as the primary. All other hexagrams are regarded as auxiliary. In dealing with matters, one must distinguish between the internal and external hexagrams: the internal hexagram (the main hexagram, the nuclear hexagram, and the resulting hexagram's function and use) and the external hexagram (the external signs from the ten responses) should be compared and considered together. If the internal hexagram is unfavorable but the external is favorable, the unfavorable can be mitigated. If the internal is favorable but the external is unfavorable, it will destroy the favorable. If both internal and external are favorable, the outcome is certainly favorable. If both are unfavorable, the outcome is certainly unfavorable. In cases where the internal is favorable but the external is unfavorable, or the internal is unfavorable but the external is favorable, one must carefully examine the situation and make a judgment. One must not be as rigid as plucking the strings of a zither without considering the context. The external hexagrams of the ten responses include categories such as weather, geography, and even writing, totaling eleven types of responses. These should all be considered with the main hexagram as the primary, and the corresponding hexagram should be treated as the auxiliary hexagram.

如天無雲翳，明朗之際，為乾之時。乾、兌為體，則比和而吉；坎為體，則逢生而大吉。坤、艮為體，則洩氣。震、巽為體，則見克而不吉矣。晴霽日中，為離之時，坤、兌為體則吉。雨雪為坎之時，震、巽為體則吉，離為體則不吉。雷風為震、巽之時，離為體則吉，坤、艮為體則不吉。此天時之應也。

For example, if the sky is clear with no clouds, this is when the Qian trigram is in command (Qian represents Heaven). If the main trigram is Qian or Dui, both metal trigrams that are harmonious, it indicates good fortune. If the main trigram is Kan water, metal generates water, which is favorable and brings great good fortune. If the main trigram is坤 or 艮, earth trigrams, earth generates metal, which causes a loss of energy. If the main trigram is 震 or 巽, wood trigrams, metal overcomes wood, which is unfavorable. If the sky is bright and sunny at noon, this is when the Li trigram is in command. If the main trigram is坤 (fire generates earth) or Dui (fire overcomes metal, but since Dui is the body trigram, it is considered favorable as fire refines metal into a useful object), it is favorable. During rain or snow, this is when the Kan trigram is in command. If the main trigram is 震 or 巽, wood trigrams, water generates wood, which is favorable. If the main trigram is Li fire, water overcomes fire, which is unfavorable. During wind and thunder, this is when 震 and 巽 are in command. If the main trigram is Li fire, wood generates fire, which is favorable. If the main trigram is坤 or 艮, earth trigrams, wood overcomes earth, which is unfavorable. This is the response of the heavens.

茂樹秀竹，為震之地。離與震、巽為體則吉，坤、艮為體則凶。江湖、河池、川澤、溪澗為坎之地，震、巽與坎為體則吉，而離為體則不吉。窯灶之地為離，坤、艮並離為體則吉，而乾、兌為體則不吉。巖穴之地為艮、乾、兌與艮為體則吉，坎為體則不吉。此地理之應也。

The location where divination is performed also has a response. In places where trees are flourishing and bamboo is tall and upright, it belongs to the Trigram Zhen (Wood): if the body trigram is Li (Fire) (Wood generates Fire) or Zhen and Xun (same type, like and harmonious), it is auspicious; if the body trigram is Kun and Gen (Earth) (Wood overcomes Earth), it is inauspicious. In areas with rivers, lakes, ponds, and streams, it belongs to the Trigram Kan (Water): if the body trigram is Zhen and Xun (Water generates Wood) or Kan (same type, like and harmonious), it is auspicious; if the body trigram is Li (Fire) (Water overcomes Fire), it is inauspicious. In areas with kilns and stoves, it belongs to the Trigram Li (Fire): if the body trigram is Kun and Gen (Earth) (Fire generates Earth) or Li (same type, like and harmonious), it is auspicious; if the body trigram is Qian and Dui (Metal) (Fire overcomes Metal), it is inauspicious. In areas with mountains, caves, and earth pits, it belongs to the Trigram Gen (Earth): if the body trigram is Qian and Dui (Metal) (Earth generates Metal) or Gen (same type, like and harmonious), it is auspicious; if the body trigram is Kan (Water) (Earth overcomes Water), it is inauspicious. This is the response of geography.

人事有論卦象五行者，有不論卦象五行者。論卦象，則老人屬乾，老婦屬坤，艮為少男，兌為少女之類。五行生剋，比和之理，與前天時、地理之卦同斷。其不分卦象五行者，則以人事之紛，了見雜出，有吉有凶，此應則隨其吉凶而為之兆也。又觀其事則亦為某人。此人事之應也。

In matters concerning people, external signs may be interpreted according to the Five Phases of the hexagrams or not. When interpreted according to the Five Phases of the hexagrams, for example, an old man is associated with the hexagram Qian (Heaven), an old woman with Kun (Earth), a young man with Gen (Mountain), and a young woman with Dui (Lake). The methods of determining the relationships of generation, overcoming, and harmony among the Five Phases are the same as those used for the hexagrams related to heaven and earth. When not interpreted according to the Five Phases of the hexagrams, it is because human affairs are complex and varied, with both good and bad omens appearing at the same time. In such cases, the signs are directly taken as indicators of good or bad fortune. Moreover, by observing the specific event encountered, one can determine which person it relates to. This is known as the response of human affairs.

時令不必論卦象，但詳其令，月日值之五行衰旺之氣。旺者，如寅卯之月日則木旺，巳午之月日火旺，申酉之月日金旺，亥子之月日水旺，辰戌丑未之月日土旺。衰者，如木旺則土衰，土旺則水衰，水旺火衰，火旺則金衰，金旺則木衰。是故生體卦氣，宜值時之旺氣，不宜衰氣。如克體卦氣，則宜乘衰。此時令之應也。

The element of the season does not require consideration of the trigrams. Instead, one should carefully examine whether the current month and day belong to a strong or weak phase among the Five Phases.the so-called strong means: when the month or day is寅 or卯, wood is strong; when it is巳 or午, fire is strong; when it is申 or酉, metal is strong; when it is亥 or子, water is strong; and when it is辰, 戌, 丑, or 未, earth is strong.the so-called weak means: when wood is strong, earth is weak; when earth is strong, water is weak; when water is strong, fire is weak; when fire is strong, metal is weak; and when metal is strong, wood is weak (all are weakened by the element that controls them). Therefore, the trigram that is being supported should have its energy at its strongest during the season, and not at its weakest. Conversely, the trigram that is controlling should have its energy at its weakest during the season. This is called the response of the season.

即分方之卦。如離南、坎北、震東、兌西、巽東南、乾西北、艮東北、坤西南類也。論吉凶者，看來占之人在何卦位，而以用卦參詳。如坎為用卦，宜在坎與震、巽之位，在離則不吉。離為用卦，宜在離與坤、艮之位，在乾、兌二位則不吉矣。蓋宜在本卦之方，為用卦生之方，不宜受用卦克也。

The principle of responding to the trigrams according to direction is that each of the eight trigrams corresponds to a specific direction: Li (Fire) is in the south, Kan (Water) is in the north, Zhen (Thunder) is in the east, Dui (Lake) is in the west, Xun (Wind) is in the southeast, Qian (Heaven) is in the northwest, Gen (Mountain) is in the northeast, and Kun (Earth) is in the southwest. When determining fortune or misfortune, one should consider the direction in which the person asking the question is standing, and compare it with the used trigram. For example, if the used trigram is Kan (Water), the person should stand in the Kan direction (same element) or in the Zhen or Xun directions (water nourishes wood, thus it is favorable). Standing in the Li direction would be unfavorable. If the used trigram is Li (Fire), the person should stand in the Li direction or in the Kun or Gen directions (fire nourishes earth), but standing in the Qian or Dui directions would be unfavorable. In general, one should stand in the direction of the used trigram or the direction that is nourished by the used trigram, and should avoid standing in the direction that is overcome by the used trigram.

若夫氣在之卦所在之方，又當審之。如水從坎來，為坎卦氣旺。水從坤、艮來，則坎之卦氣衰。火從南來，為離卦氣旺，如從北來，則離之卦氣衰。餘皆仿此。大抵本卦之方，生為旺，受克為衰。宜以體卦參之。生體卦氣，宜受旺方；克體卦氣，宜受克方。此方卦之應也。又震、巽之方，不論坤、艮。坤、艮之方不論坎。坎方不論離。離方不論乾。乾、兌之方，不論震、巽。以其寓卦受方卦之克也。

As for the direction from which the external signs bring their hexagram energies, it should also be examined. For example, if water comes from the northern Kan position, the energy of Kan is strong; if water comes from the southwest Kun position or the northeast Gen position (where earth overcomes water), the energy of Kan is weak. If fire comes from the southern Li position, the energy of Li is strong; if fire comes from the northern Kan position, the energy of Li is weak. The rest can be inferred in a similar way. In general, a hexagram is strong when it is located in its own position or in the position it generates, and weak when it is located in the position that overcomes it. Comparing with the body hexagram: the hexagram that generates the body hexagram should be placed in a strong position; the hexagram that overcomes the body hexagram should be placed in a weak position. This is called the response of hexagrams according to direction. Additionally, there is no need to consider the response of Kun and Gen in the directions of Zhen and Xun, nor the response of Kan in the direction of Li, nor the response of Li in the direction of Qian, nor the response of Zhen and Xun in the directions of Qian and Dui—because these hexagrams that are located in other directions are overcome by the hexagram of the direction they are in, and thus have no effect.

動物有論卦象者。乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊，又螺蚌龜鱉為離之象，魚類為坎之屬，此動物之卦，以體詳與。又不論卦象五行者，如烏鴉報災，靈鵲報喜，漁雁主有書信，蛇蟲防有毒害，雞唱為家音，馬嘶為動意。此動物之應也。

The responses of animals can be interpreted according to trigrams: Qian represents a horse, Kun represents a cow, Zhen represents a dragon, Xun represents a chicken, Kan represents a pig, Li represents a wild chicken, Gen represents a dog, and Dui represents a sheep. Additionally, snails, clams, turtles, and tortoises belong to the image of Li, while fish belong to the category of Kan. The trigrams associated with these animals should be examined in relation to the main trigram for detailed analysis of their interactions. There are also interpretations not based on trigrams and the Five Phases, such as crows calling indicating disaster, magpies calling indicating good news, geese indicating the arrival of a letter, seeing snakes and insects warning of poison, a chicken's call indicating family news, and a horse's neigh indicating the need to move. This is known as the responses of animals.

器物之類，有論卦象者。如水屬坎，火屬離，水之氣屬震、巽，金之氣屬乾、兌，土之氣屬坤、艮，為體卦，要參詳。其不分卦象者，但觀其器物之兆，如物之圓者，事成；器之缺者，事敗。又詳其器物是何物，如筆硯主文書之事，袍笏主官職之事，樽俎之具有宴集，枷鎖之具防官災。百端不一，審其物器。此靜物之應也。

The external signs of objects also follow the trigrams: water corresponds to Kan, fire to Li, wood energy to Zhen and Xun (the original text says "water's energy" but should be "wood's energy"), metal energy to Qian and Dui, and earth energy to Kun and Gen. These should be compared with the main trigram to determine their generating and overcoming relationships. There are also cases where the trigrams are not considered, and only the inherent signs of the object itself are observed: if the object is complete, the matter will succeed; if it is broken, the matter will fail. Further examination of the specific object is needed: seeing pens and writing tools indicates matters related to documents, seeing official robes and ceremonial staff indicates matters related to official positions, seeing wine vessels and dining tables indicates the possibility of banquets and gatherings, and seeing shackles and instruments of punishment warns of legal troubles. There are countless varieties, and the key lies in examining the object seen. This is known as the response of stationary objects.

聞人言語，不論卦象，但詳其所言之事緒而占卜之。應聞吉語則吉，聞凶語則凶，若聞鬧叢言語喧集，難以決斷。若定人少之處，或言語可辨其事緒，則審其所言何事，心領而意會之。如說朝廷遷選，可以求名；論江湖州郡，主出行；言爭訟之事，主官司；言喜慶之事，利婚姻。事緒不一，隨所聞以依之。此言語之應也。

When one hears others speaking, this method does not rely on the hexagram, but rather carefully examines the details of the matters being discussed to make a judgment: if one hears good words, it indicates good fortune; if one hears bad words, it indicates misfortune. If one is in a noisy market with many people, the speech is chaotic and difficult to judge; one must be in a quiet place where the words can be clearly understood, then examine what the person is talking about, and intuitively take the corresponding meaning. For example, if someone mentions court promotions and appointments, it suggests seeking official rank; if they talk about rivers, lakes, states, and regions, it indicates traveling far away; if they mention disputes, it suggests legal troubles; if they speak of joy and celebration, it is favorable for marriage. The details of each matter differ, and one should rely on what is heard. This is called the response of speech.

耳所聞之聲音而論卦象，則雷為震，風聲為巽，雨聲為坎，水聲為坎，鼓拍槌拆之聲出於木者，皆屬震、巽，鐘聲、鈴鐃之聲出於金者，皆屬乾、兌。此聲音之論卦象。若為體，參詳決之，如聞聲音有歡笑之聲，主有喜；悲愁之聲，主有憂；歌唱之聲，主快樂；怒號之聲，主爭喧。至若物聲，則鴉聲報災，鵲聲傳喜，鴻雁聲主遠信，雞鳧之聲為佳音。此類推聲音之應也。

The sounds heard in the ears, when interpreted according to trigrams: thunder sounds belong to Zhen (Thunder), wind sounds belong to Xun (Wind), rain sounds and water sounds belong to Kan (Water); sounds from striking drums, clappers, or wooden instruments belong to Zhen and Xun. Sounds from bells and gongs, if from metal instruments, belong to Qian (Heaven) and Dui (Lake). This is the trigram classification of sounds, which should also be considered with the main trigram to determine the relationship of generation and overcoming before making a judgment. If not based on trigrams but on the emotional tone of the sound: hearing laughter indicates joy, hearing sorrow indicates worry, hearing singing indicates happiness, hearing shouting indicates quarrels. As for sounds of birds and animals: crows calling indicate disaster, magpies calling indicate good news, geese calling indicate messages from afar, the sounds of chickens and wild ducks indicate good news. By analogy, this is the correspondence of sounds.

五色不論卦象，但以所見之色推五行。青碧綠色屬木，紅紫赤色屬火，白屬金，黑屬水，黃屬土。外應之五行，詳於內卦。體用生克、比和，吉凶可見。此五色之應也。

The five colors are determined by the actual observed colors, not by the trigram images: green, blue, and green belong to wood; red, purple, and red belong to fire; white belongs to metal; black belongs to water; and yellow belongs to earth. Take this five-phase element obtained from the external signs and examine it in detail with the inner trigram, determining whether it generates, controls, or is harmonious with the main trigram. The fortune or misfortune will then become evident. This is known as the response of the five colors.

淡中濃墨名為淬，濃墨中間薄似云，點畫誤書名鬼筆，定知賊在暗中纏。涕為流淚防喪服，定主憂驚夢裡眠。鬼筆誤書防竊盜，定知方位與通傳。此寫字之應驗也。

There is a verse that explains the responses in writing: when a faint ink appears suddenly dark, it is called "qu"; when dark ink suddenly becomes thin like clouds, it is also a sign of change; if a character is written incorrectly, it is called "ghost brush," indicating someone is secretly troubling the person. If the ink appears wet and flowing like tears, one should beware of mourning events, and the master will have trouble sleeping at night, often feeling anxious and worried. If one sees "ghost brush" or incorrect writing, one should be cautious of theft, and can also determine the direction of the thief based on where the mistake occurs, and report it for investigation. This is the method of interpreting responses through writing.

萬物卦數，本由於《易》。今觀此書，止用五行生剋之理。十應三要之訣，例不同《易》，何也？蓋未有《易》書，先有《易》理。《易》書作於四聖之後，《易》理著於四聖之先。人心皆有《易》理，則於《易》也，占卜無所用卦，卦即《易》也。若得《易》卦爻，觀其爻辭，以斷吉凶悔吝，更為妙也，未嘗不用《易》。

The numerical principles of all things originally come from the Book of Changes. Now, when looking at this book, people only use the principles of the Five Phases and their mutual generation and overcoming, and the forms of the ten correspondences and three essentials are different from the Book of Changes. Why is this so? Because the principles of the Book of Changes existed before the book itself appeared. The Book of Changes was compiled after the four sages: Fuxi, King Wen, the Duke of Zhou, and Confucius. However, the principles of the Book of Changes were clearly understood before these four sages. Everyone has the principles of the Book of Changes in their hearts. Therefore, when it comes to the Book of Changes, divination does not need to use other hexagrams separately. The hexagram itself is the Book of Changes. If one can obtain the hexagram of the Book of Changes and then look at its line statements to determine fortune, misfortune, regret, and hardship, that would be even better. This shows that this method is also based on the Book of Changes.

又觀寓物卦數，起例之篇，止用內卦，不用外卦，何也？蓋泛泛起卦之訣，十應為傳授之訣。若觀梅例曰「今日觀梅得革，知女折花，有傷股」，明日觀梅得革，亦謂女子折花，可乎？占牡丹例曰：「今日算牡丹為馬踐毀」，異日算牡丹亦為馬所踐，可乎？是必明其理。又於地風升卦，無飲食之兆而知有人相請。此要外應訣之。

Now looking at the method of taking hexagrams from objects, the section on the initial example only uses the inner trigram and not the outer trigram. Why is that? Because the initial example only explains a general method of casting a hexagram, while the ten responses are the inner teachings passed down by the master. For example, in the case of observing plum blossoms, it says, "Today, observing plum blossoms, the hexagram is Gé, and the divination states that a woman breaks flowers and falls and hurts her thigh." Would observing plum blossoms again tomorrow and getting the same hexagram Gé mean that we would again say a woman breaks flowers? Similarly, in the case of peonies, it says, "Today, calculating peonies, they are trampled by horses." Would calculating peonies on another day also mean they are trampled by horses? This requires understanding the underlying principle. Another example is divining the hexagram "Shēng" (Heavenly Wind Rising). The hexagram itself does not indicate any sign of food, yet it is interpreted as someone hosting a banquet. This can only be decided by using the method of external signs.

凡占卜成卦，即畫成三重：本卦、互卦、變卦也。使於本卦分體用，此一體一用也。以卦五行明生克比和之理，此一用卦。最切看互卦變卦，互變亦用也。此內之體用也。又次看應卦，亦用也。此合內外之體用也。然則不止一體一用，所謂體一用百也。生克即分體用，則論生克。生體則吉，克體則凶，比和則吉，不必論矣。生體多者則愈吉，克體多者則愈凶。

When divining a hexagram, one must draw three hexagrams: the primary hexagram, the nuclear hexagram, and the resulting hexagram. First, distinguish the subject and the function within the primary hexagram, which is one subject and one function. Then, according to the five phases of each hexagram, clarify the relationships of generation, overcoming, comparison, and harmony, using only one functional hexagram here. Most importantly, one should examine the nuclear and resulting hexagrams—both are considered functions, representing the inner subject and function. Next, consider the outer response hexagram, which is also a function, thus combining the inner and outer into a unified subject and function. This shows that there is not just one subject and one function, as the saying goes, "one subject, many functions," which refers to this meaning. Once the subject and function are distinguished, one then considers the relationships of generation, overcoming, comparison, and harmony: generation of the subject brings good fortune, overcoming of the subject brings misfortune, and harmony brings good fortune. This point does not need further explanation. The more hexagrams that generate the subject, the better the fortune; the more hexagrams that overcome the subject, the worse the fortune.

然此卦生體，諸卦有克此卦者，彼滅其吉。此卦克體，諸卦又有克此卦者，稍解其窮。有生此卦者吉，有克此卦者凶。此體用之生克，然卦之生克，有不論體用者。如占天時，有震則有雷，有巽則有風，逢坎則有雨，逢離則晴。此一定之理。又有不然者，如論卦中乾、兌多，則震無雷，巽亦無風，又必有此訣也，皆隱然外卦之意。如觀梅有女折花，算牡丹有馬踐，地風升有飲食兆。此又非外應之兆不能決也。

However, there is another aspect: if a hexagram originally supports the main hexagram, but another hexagram also comes to control it, then its good fortune is neutralized. If a hexagram originally controls the main hexagram, but another hexagram also comes to control it, it somewhat eases the difficulties of the main hexagram. Therefore, if a hexagram supports this one, it is auspicious; if a hexagram controls this one, it is inauspicious. The above refers to the relationships of generation and control between the main and auxiliary hexagrams. However, the generation and control of hexagrams can also be considered without regard to the main and auxiliary: for example, when predicting weather, if the hexagram contains Zhen, there will be thunder; if it contains Xun, there will be wind; if it contains Kan, there will be rain; if it contains Li, the sky will be clear. This is a fixed principle. But sometimes it is not the case: for instance, if the hexagram contains many metal elements from Qian and Dui, then Zhen cannot produce thunder, and Xun cannot produce wind. One must understand this rule, as it implicitly includes the meaning of the outer trigram (external indication). For example, predicting plum blossoms and concluding that a woman is picking flowers, predicting peonies and concluding that they are trampled by horses, and predicting Sheng (Hexagram 46) and concluding that there is an invitation for food—all these conclusions cannot be made without the indication of the outer trigram.

心易寓物之用，以體為主。然人如一體一用之常，不知一體百用之變。並體之變，全卦為內，卦內亦不知一用，而互變皆用也。三要十應之卦，外卦也，外亦不一，無非用也。學寓物者，得體用以為至術，十應則罕有之，後則三要以為全術。且謂體用自體用，三要自三要，遂以體用決吉凶，以三要為吉凶之兆。孰知三要、十應、體用之致？嗚乎！體用不可無三要，十應不可無體用。體用、三要、十應，理無間然也。如此者，是謂心易之全術，而可以盡占卜之道也。

The method of using the Heart School of divination by attaching to objects always takes the main trigram as the basis. However, people only know the common method of one body and one use, but do not understand the variable method of one body and many uses. Including the changes of the same trigram, the entire process of forming the hexagram is considered as the "inner" part. Within the inner trigram, there is not just one use; the mutual trigram and the changing hexagram are also uses. As for the hexagrams taken from the three essentials and ten responses, these are considered as the "outer" part. The outer part is not limited to one either; none of them is not a use. Those who study the method of divination by attaching to objects, once they have obtained the body and use, treat it as the highest skill, and rarely know about the three essentials. Afterwards, they take the three essentials as their complete ability. They even say that the body and use belong to the body and use, and the three essentials belong to the three essentials. Thus, they use only the body and use to judge fortune and misfortune, treating the three essentials merely as omens of fortune and misfortune. How could they know that the three essentials, ten responses, and body and use are all unified? Alas! The body and use cannot exist without the three essentials, and the ten responses cannot exist without the body and use. In terms of principle, the body and use, three essentials, and ten responses are originally without separation. Only when they are used together can it be called the complete skill of the Heart School of divination, and only then can one fully understand the way of divination.

又如干、兌多則巽無風；坤、艮多則坎無雨；坎多，則離亦不晴。蓋以乾、兌之金，克震、巽之木；坤、艮之土，克坎水；坎水克離火也。此又須通變而推驗之。又若占飲食，有坎則有酒，有兌則有食。如遇坤、艮，則坎亦無酒，離值則兌亦無食。餘皆可以類推。故舉此二類，為心易生克之例耳。

For example, if a hexagram has many Qian and Dui trigrams, then Xun cannot produce wind; if it has many Kun and Gen trigrams, then Kan cannot produce rain; if there is much Kan, then Li cannot be clear weather. This is because Qian and Dui metal trigrams overcome Zhen and Xun wood trigrams, and Kun and Gen earth trigrams overcome Kan water trigrams, while Kan water in turn overcomes Li fire. This principle also needs to be understood and applied flexibly. Another example is in divination about food and drink. Normally, the presence of Kan indicates wine, and the presence of Dui indicates rice and meals; but if there is Kun and Gen earth (earth overcomes water), then even with Kan there is no wine; if there is Li fire (fire overcomes metal), then even with Dui there is no rice and meals. Other cases can be similarly inferred. Here we have given examples of heaven and weather, and food and drink, as illustrations of the principles of generation and overcoming in the heart of the art of divination.

既明生克，當看衰旺。旺者，如春震、巽木，夏離火，秋乾、兌金，冬坎水，四季之月坤、艮土是也。衰者，如春坤、艮，夏乾、兌，秋震、巽，冬離，四季之月坎是也。凡占卜，體卦宜盛旺。氣旺而又逢生則吉，重遇克則凶。若體衰而逢克，則其凶甚矣。體衰而有生體之卦，則衰稍解。大抵體之卦宜旺，生體之卦氣亦宜旺。克體之卦氣宜衰。此心易論衰旺之訣也。

After understanding the concepts of generation and overcoming, we then look at the strength and weakness of the hexagram.the so-called strength (旺): In spring, the trigrams Zhen (Thunder) and Xun (Wind) belong to wood, which is in season and therefore strong. In summer, the trigram Li (Fire) belongs to fire, which is in season and therefore strong. In autumn, the trigrams Qian (Heaven) and Dui (Lake) belong to metal, which is in season and therefore strong. In winter, the trigram Kan (Water) belongs to water, which is in season and therefore strong. In the months of Chen, Xu, Chou, and Wei (the fourth months of the four seasons), the trigrams Kun (Earth) and Gen (Mountain) belong to earth, which is in season and therefore strong. These are all in season and therefore strong. the so-called weakness (衰): In spring, the trigrams Kun (Earth) and Gen (Mountain) are out of season and therefore weak. In summer, the trigrams Qian (Heaven) and Dui (Lake) are out of season and therefore weak. In autumn, the trigrams Zhen (Thunder) and Xun (Wind) are out of season and therefore weak. In winter, the trigram Li (Fire) is out of season and therefore weak. In the months of Chen, Xu, Chou, and Wei (the fourth months of the four seasons), the trigram Kan (Water) is out of season and therefore weak. These are all out of season and therefore weak. In divination, the main hexagram (体卦) should generally be strong and in season. If the hexagram's energy is strong and also receives support from other trigrams, it is auspicious. However, if it is successively overcome by other trigrams, it is inauspicious. If the main hexagram is already weak and is further overcome, the situation is extremely inauspicious. Although the main hexagram may be weak, if there is another trigram within the hexagram that supports it, the weak situation can be somewhat alleviated. In summary: The main hexagram should be strong and in season. The trigram that supports the main hexagram should also be strong and in season. The trigram that overcomes the main hexagram should be weak. This is the oral rule of the Heart易 (Heart Yi) regarding strength and weakness.

凡占卜，體用為內，諸應卦為外卦，此占卜之例也。諸應卦與三要之應，與十應之應，必合內外卦而斷之也。苟不知合內外卦為斷，謂體用自體用，三要十應自三要十應，如此則鮮見其有驗者。然十應罕有知者，如前「奧論」云：金銀為世寶，三要為吉者，若震、巽為體，則金克木，反為不吉。兵刃為世凶，三要為凶者，若坎為體，則金生水，反為不凶。占產見男子，謂有生子兆，設坎為體，少男為艮土，土克水，產反不吉。占疾見棺必死，若遇離體，則木生火而反吉。似此之類，則內卦不可無外卦，外卦不可無內卦。占卜之精者，無非合內外之道也。

In divination, both the main trigrams (体用两卦) are considered as the inner trigram (内卦), while all other trigrams that represent external signs (外应之卦) are considered as the outer trigram (外卦). This is the general rule in divination. All external trigrams, along with the responses of the three essentials (三要之应) and the ten responses (十应之应), must be combined with the inner and outer trigrams for an accurate interpretation. If one does not understand how to combine the inner and outer trigrams, and instead separates the main trigrams from the external signs, the divination will rarely be accurate. However, few people truly understand the ten responses. As mentioned in the previous section, "Ten Responses: The Essence," gold and silver are considered precious in the eyes of the world, and if they appear in the three essentials, they are considered auspicious. But if the main trigram is wood (震 or 巽), then metal (gold) will overcome wood, making it inauspicious instead. Weapons and blades are considered凶 in the eyes of the world, and if they appear in the three essentials, they are considered inauspicious. But if the main trigram is water (坎), then metal will generate water, making it not inauspicious. When divining about childbirth and seeing a man, it is considered a sign of a male child. However, if the main trigram is water (坎) and the young male is represented by earth (艮), then earth will overcome water, making childbirth inauspicious. When divining about illness and seeing a coffin, it is considered a sign of death. But if the main trigram is fire (离), and the coffin is wood, which generates fire, it is actually auspicious. Such examples show that the inner trigram cannot exist without the outer trigram, and the outer trigram cannot exist without the inner trigram. The skilled diviner understands the principle of combining the inner and outer trigrams.

凡占決，雖明動靜之機，然有理之常，有事之變。陽動而陰靜，一動一靜者，理之常；此靜而彼動，一靜百動者，事之變也。天下之事物，紛紛群動。我則以一靜而待之。事物之動，各有其端，我則以一靜而測之。不動不占，不因事不占。占卜之際，察其群物之事，物動而凶者，兆吾卦之凶；物動而吉者，兆吾卦之吉。然於鬧喧市纏之地，人物雜擾，群物滿前，何事拓何物為吉？吾占卜之應，此又推乎理而合其事。

In divination, even though one understands the principles of movement and stillness, there is still a distinction between common principles and exceptional cases. Yang represents movement, while Yin represents stillness; one moves, one remains still, this is the common principle. However, here, I am still while the outside world is in motion; one stillness corresponds to many movements, which is a change in the situation. The world is full of various movements and disturbances; I only wait with a state of stillness. Each movement of things has its own subtle indication; I only use stillness to measure it. Therefore, it is said, "Do not divinate without movement, do not divinate without a cause." When divining, one should observe the affairs around. If things move and show an ominous sign, it foretells an ominous outcome for this hexagram. If things move and show a favorable sign, it foretells a favorable outcome for this hexagram. However, in a noisy market with many people and things, it is difficult to know which event or object to take as a favorable omen. In such cases, one must follow reason to determine, ensuring that the chosen image corresponds to the question being asked.

蓋於群動之中，或觀其身臨吾耳目之近者，可以先見者，或以群事分明者，或吾之一念所在者，此發占之所用。若求名，則於群動之中，或於官府，或有文書及袍笏儀衛之物，則為得官之應。若占訟事，而忽逢笞杖枷鎖之具，則訟終不吉。占病而不見衰麻棺槨之物者，病當無恙。凡此，所謂事事相關，物物相應，是以驗吾占卦之切要也。至若坐則應遲，行則應速，走則愈速，臥則愈遲，此則察其動之端也。吾心本靜，人來占卜，起念以應之，即動也。以此動而測彼動，於此之念而求彼之驗，誠而神知之。知此者，可以知動靜之機矣。

The method is: among all the movements, select those that are close to my ears and eyes, or the ones that first catch my attention, or those that stand out clearly amidst confusion, or those that align with my current thought. These are the signs to take when making a divination. For example, if one is seeking official rank, among all the movements, if one sees government offices, documents, official robes, court scepters, or ceremonial guards, that is a sign of obtaining an official position. If one is divining about legal matters, and suddenly encounters instruments of punishment such as canes, stocks, or shackles, the lawsuit will ultimately be unfavorable. If one is divining about illness, and along the way does not see coarse cloth mourning clothes or coffins, the illness will not be a problem. All such instances are what are called "things related to each other and objects corresponding to each other," which is precisely the key point of verifying this hexagram. As for the diviner, if sitting, the response will be delayed; if walking, it will be quicker; if running, even faster; if lying down, it will be slower. This is observing from the aspect of "movement." My heart is originally still, but when someone comes for divination, I generate a thought to respond to them, which is movement. Using my movement to measure their movement, I use my thought to seek their response. As long as the heart is sincere, it will naturally know in a mysterious way. Understanding this point allows one to understand the principle of movement and stillness.

凡占卜求應，必須審其向背。曏者，為事物之應，相向而來。背者，謂事物之應，相背而去也。如鴉報災，鴉飛適來，其災將至；鴉飛而去，則災已過去也。如鵲報喜，鵲飛適來，其喜將至；鵲飛已去，則喜已過去也。至於外應之卦皆然。其克體之卦，器物方來，其禍將至，去則禍散。其生體之卦，器物方來則吉，去則吉已過矣。其它應兆皆然。此為占卦向背至當理也。

When divining, one must carefully determine whether the external signs are "coming towards" or "going away." By "coming towards," it means the response from the matter is directly coming toward me; by "going away," it means the response is moving away from me. For example, crows are signs of disaster: if a crow flies toward me, disaster is coming; if the crow has already flown away, the disaster has passed. Similarly, magpies are signs of good fortune: if a magpie flies toward me, good things are coming; if the magpie has already flown away, the good fortune has passed. Other external signs follow the same principle: for the trigram that harms the main subject, if the object is coming toward this side, disaster is coming; if it has already left, the disaster has dispersed. For the trigram that benefits the main subject, if the object is coming toward this side, it is auspicious; if it has already left, the good fortune has passed. All other omens are the same. This is the most appropriate principle in divination regarding whether signs are coming towards or going away.

凡占在靜室，無所聞見，則無外卦，即不論外卦。但以全卦年月日值五行衰旺之氣，以體用決之。

When divining in a quiet room where neither sound nor sight is perceived, there is no outer trigram to take, so the outer trigram is simply disregarded; instead, the entire hexagram is considered together with the five phases' strength and decline at the time of divination, using the relationships of generation and overcoming to make a judgment.

洞玄歌者，洞達玄妙之說也。此歌多為占宅氣而發。昔牛思晦嘗入人家，知其吉凶先兆，蓋此術雲。是故家之興衰必有禎祥妖孽之讖，識者鑑之，不識者昧之。故此歌發其蘊奧，皆理之必然者，切勿以淺近目之也。世問萬事無非數，理在其中，吉凶悔吝有其機，禍福可先知。其五行，金、木、水、火、土，生克先為主；青、黃、赤、黑、白五形辨，察要分明。

The "Dongxuan Ge" refers to a verse that thoroughly explains profound principles. This poem is mostly composed for observing the auspicious or inauspicious signs of a dwelling. In the past, Niu Sixiu could discern the omens of fortune or misfortune of a family just by entering their home, and he probably used this skill. It is evident that the rise and fall of a family must first manifest through auspicious or ominous signs. Those who understand can immediately perceive them, while those who do not remain unaware. Therefore, this poem reveals the hidden meanings, discussing principles that are certain and must not be regarded as trivial talk. All worldly affairs revolve around the concept of "number," and principles are contained within numbers. Auspicious and inauspicious signs each have their own manifestations, and misfortune or fortune can be foretold in advance. When making predictions, the main focus is on the generation and overcoming relationships among the Five Elements: metal, wood, water, fire, and earth. Additionally, one must discern the forms presented by the five colors: green, yellow, red, black, and white, observing them clearly.

人家吉凶何堪見？只向玄中判。 入門辨察見聞時，於此察興衰。 若還宅氣如春意，家室生和氣。 若然冷落似秋時，從此漸衰微。 自然馨香如蘭室，福至無虛日。 雞豚貓犬穢熏猩，貧病至相侵。 男妝女飾皆齊整，此去門風盛。 家人垢面與蓬頭，定見有悲憂。 鬼啼婦嘆情懷悄，禍害道陰小。 老人無故泣雙垂，不日見愁悲。

The fortune of a household is determined by these subtle and mysterious signs. As soon as one enters, one should be attentive to what is seen and heard, for the rise or decline of the household can be discerned from there. If the atmosphere of the house is like spring, warm and gentle, then harmony prevails within the family. But if it is cold and desolate, like a deep autumn, the household will gradually decline. If the house naturally smells fresh, like a chamber of orchids, then blessings come continuously without interruption. However, if the stench of chickens, pigs, cats, and dogs fills the air, poverty and illness will follow. If the men and women are neatly dressed and well-groomed, then the family's fortune is flourishing. But if the family members are unkempt and dirty, there must be sorrow and troubles. If there are cries like ghostly wails, or if women sigh silently with a gloomy expression, misfortune will come from the women's mouths. If an elder weeps without cause, sorrow and grief will appear within a few days.

門前牆壁缺，家道中漸歇。 溜漕水勢向門流，財帛永難收。 忽然屋上生奇草，益蔭人家好。 門戶幽爽絕塵埃，必定出高才。 偶懸破履當門戶，必有奴欺主。 常常破碎在邊門，斷不利家君。 遮門臨井桃花豔，內有風情染。 屋前屋後有高桐，離別主人翁。 井邊倘種高梨樹，長有離鄉土。 祠堂神主忽焚香，火厄恐相招。

The front gate's wall is broken, indicating the family's fortune will come to an abrupt end. The water from the eaves flows directly out towards the gate, suggesting that wealth will always be lost. Strange grass suddenly grows on the roof, which is a good omen for the family. The courtyard is quiet and clean, with no dust, indicating that a highly talented person will emerge from the family. A broken shoe is occasionally hanging at the gate, meaning there will be incidents of servants mistreating their masters. If the side door is often damaged, it will certainly be detrimental to the head of the family. If the area in front of the gate is near a well and peach blossoms are blooming, there will be matters of romantic relationships within the family. Tall ginkgo trees growing in front or behind the house indicate separation between the head of the family and a male relative. If a high pear tree is planted by the well (since pear and "li" sound the same), there will be long-term events of leaving home and traveling. If the ancestral tablets in the temple suddenly catch fire and burn by themselves, there is a risk of a fire disaster.

簷前瓦片當門墮，諸事愁崩破。 若施破碗廁坑中，從此見貧窮。 白晝不宜燈在地，死者還相繼。 公然鼠向日中來，不日耗資財。 牝難司晨鳴咿啼，人眷有災厄。 清晨鵲噪連聲繼，遠行人將至。 蟒蛇偶爾入人家，人病見妖邪。 雀群爭遂當門盛，口舌紛紛定。 偶然鵬鳥叫當門，人口有災逢。 入門若見有群羊，家主病瘟黃。

The tiles on the roof are falling directly in front of the door, indicating that all matters will be troubled by collapse and decay. If a broken bowl is thrown into the toilet pit, poverty will follow. It is not advisable to place a lamp on the ground during the day, which signifies that there will be successive deaths in the family. Mice openly run around during the day, meaning that money will be lost soon. A hen crowing instead of a rooster (the term "牝难" refers to "牝鸡") indicates misfortune within the family. A morning chorus of magpies signifies that a traveler will soon return home. A python accidentally entering a house indicates that the master will be ill and there will be supernatural occurrences. A flock of sparrows fighting and making noise at the door means there will be much verbal disputes. Occasionally, a strange bird like a phoenix calls out in front of the door, indicating that family members will suffer misfortune. If a group of sheep is seen upon entering the house, the master of the house will be afflicted with a feverish illness.

舟船若安在平地，雖穩成淹滯。 他家樹陰過牆來，多得橫來財。 階前石砌多殘折，成事多衰滅。 入門茶果應聲來，中饋主冢財。 三餐時候炊煙早，家道漸基好。 連宵宿火不成時，人散與財離。 千門萬戶難詳備，理在吾心地。 斯文引路發先天，深奧入玄玄。

If a boat is moored on level ground, though it may appear secure, it will eventually be stranded and immobile. When the shade of another person's tree extends over the wall and into one's own courtyard, it often indicates unexpected windfall gains. If the stone steps before the door are broken and incomplete, then even things that have been accomplished are likely to decline and vanish. As soon as one enters, fruits and tea are brought forth immediately, showing that the housewife who manages the household can accumulate wealth. Three meals a day, the cooking smoke rises early, indicating that the family's foundation is being steadily laid. A fire kept burning all night cannot be maintained, suggesting the dispersion of the household head and loss of wealth. In a thousand households, situations are too numerous to describe fully, but the principles ultimately lie within one's own heart. This passage serves only as a guide, initiating the mechanism of the Earlier Heaven; its profound aspects require one to enter the mysterious and unfathomable realm oneself.

此《洞玄歌》與《靈應》，同出而小異。彼篇多為占卜而訣，蓋占卜之際，隨所出所見，以為克應之兆。此歌則不特為占卜之事，一時而入人家，有此事，必有此理。蓋多寓觀察之宋也。然有數端，人家可得警戒而趨避之，或可轉禍為福。偶不知所因而宥於數中，俾吾見之，則善惡不逃乎明鑑矣。

This "Observing Things and Delving into the Profound Song" comes from the same source as the previous "Three Essentials of the Responsive Spirit," but with some differences. The "Responsive Spirit" is mostly a set of oral formulas for divination, used during the act of divination, taking the signs encountered at the time as omens to match the situation. This song, however, is not specifically written for divination. As soon as one enters a house, if there is a certain event, there is a corresponding principle, mostly based on observations made in daily life (the original text "observation of Song" should be "the art of observation"). There are several passages in it that people can use as warnings to take precautions or to turn misfortune into good fortune. Occasionally, there are cases where the reasons are unclear and one is trapped by fate, but as long as I see them, good and evil will not escape this bright mirror.

寅年十二月初一日午時，有數家起造，俱在鄰市之間。有三家以此年月日時求占於先生，若同一卦，則吉凶莫辨矣。先生以各姓而加數，遂斷之而皆驗。蓋三家求占，有田姓者，王姓者，韓姓者。若寅年三數、十二與一，共十六，加王姓四畫，得二十數，去八一十六，得四，震為上卦；又加午時，七數，總二十七數，去三八二十四，得三，離為下卦。二十七中去四六二十四，餘三為初爻，得豐變震，互見兌、巽。

In the year of the Tiger, on the first day of the twelfth lunar month at noon, several households began building houses at the same time, all located near each other in the adjacent market area. Three of these families used the same year, month, day, and hour to consult the master. If they all produced the same hexagram, it would be impossible to determine their fortune. The master therefore added the number of strokes in each family's surname to the calculation. The results turned out to be accurate for each family. The three families consulted were surnamed Tian, Wang, and Han. Taking the Wang family as an example: the year of the Tiger is counted as three, the twelfth month as twelve, the first day as one, totaling sixteen. Adding the four strokes of the surname Wang, the total becomes twenty. Dividing by eight, two eights make sixteen, leaving a remainder of four, which corresponds to Zhen, so Zhen is taken as the upper trigram. Then adding the seven for the hour of noon, the total becomes twenty-seven. Dividing by eight, three eights make twenty-four, leaving a remainder of three, which corresponds to Li, so Li is taken as the lower trigram. Then dividing twenty-seven by six, four sixes make twenty-four, leaving a remainder of three—originally recorded as 'remainder three as the first line,' actually meaning the third line moves, resulting in 'Thunder and Fire - Feng' changing to 'Zhen - Thunder.' The mutual trigram shows Dui and Xun.

其田姓加以田字六畫，得水風井，變升，互見離、兌；其韓姓加入二十一畫之數，得益變中孚，互見艮、坤。乃以各家之姓起數，隨各家之卦斷之也。不特起屋之年月日時加姓也，凡冠婚及葬事皆加一姓可矣。若婚姻，則男女大事，必加二姓可也。極北之人無姓，亦必有名，不辨其字，則數聲音。又無名，則隨所寓也。

The Tian family adds the six strokes of the character "田" to get the hexagram "Water Wind Jing," with the resulting hexagram being "Earth Wind Sheng," and the nuclear hexagram showing Li and Dui. The Han family adds the twenty-one strokes of the character "韩" to get the hexagram "Wind Thunder Yi," with the resulting hexagram being "Wind Lake Zhong Fu," and the nuclear hexagram showing Gen and Kun. This method uses the surname of each family to determine the number, then applies the respective hexagram to interpret the situation. Not only should the surname be added when building a house according to the year, month, day, and hour, but also for events such as the coming-of-age ceremony, marriage, and funeral, one can add the surname. For marriage, which is a major event for both families, both surnames should be added. As for people in the extreme north who have no surname, they should at least have a name; if the characters of the name are indistinguishable, then count the tones of the name's pronunciation (level, oblique, and turning tones); if there is no name at all, then take the image based on the place where they are at that time.

寅年十二月初一日午時起屋者，其家田姓，其占水風井，變地風升，互見離、兌，巽木為體，用卦坎水生也，雖兌金克木，得有離火，火雖無氣，終是制金。然有兌金，酉年月日，亦當有損失之憂。亥子水年月日，當有進益，或得水邊之財，坎生體巽也。寅卯年當大快意，比和之氣也。但家必多口舌之聒，亦為兌也。木體近春。喜逢坎水，此居必能發旺。二十九年後，此屋當毀。蓋二十九年者，全卦之成數也。若非有兌在中，雖再見二十九年，屋當無恙也。

A family surnamed Tian built a house on the first day of the twelfth lunar month at noon in the year of the Tiger. They cast the hexagram "Jing" (Water over Wind), which changed to "Sheng" (Earth over Wind). The inner hexagram showed the trigrams Li (Fire) and Dui (Lake). The lower trigram was Xun (Wood), which was the main trigram, and the upper trigram was Kan (Water), which generated the main trigram. Although the trigram Dui (Metal) in the inner hexagram was in conflict with the main trigram Xun (Wood), there was also the trigram Li (Fire), which although not in season, could control the Dui (Metal). However, since the hexagram contained Dui (Metal), there would be worries of loss if the year, month, or day was in the metal element of You. If the year, month, or day was in the water element of Hai or Zi, there would be gains or profits, possibly from water-related wealth, because the Kan (Water) trigram generated the main trigram Xun (Wood). The year of the Tiger or the Rabbit would be most favorable, as these are times when the main trigram Xun (Wood) is harmonious. However, this family is bound to have much verbal disputes, because Dui (Lake) represents the mouth. The main trigram Xun (Wood) is close to spring, and it is pleased to be generated by the Kan (Water) trigram. Therefore, this house will surely flourish. Twenty-nine years later, this house will be destroyed, because twenty-nine is the full number of the hexagram. If the hexagram did not contain Dui (Metal), then twenty-nine years later, the house would still remain intact.

同時王姓家起造，得雷火豐，變震，互見兌、巽。震木為體，離為用卦。兌為體之互，克體亦切。雖得離火制兌金，亦不純美。用火洩體之氣，破耗資財。每遇火年月日，主見此事，或因婦人而有損失。家中亦多女子是非。亥子寅卯之年月，卻主進益田財。蓋震木為體，雖不見坎，終是利水年。生體之氣，不見震巽，亦逢寅、卯，為體卦得局之時也。凡有震有巽，寅卯與木之氣運年月，此居必大得意。亦主得長子之力，變重震也。二十二年復為火所焚。

At the same time, the Wang family cast the hexagram "Feng" (Thunder and Fire), which changes to "Zhen" (Thunder), and the nuclear hexagram includes Dui (Lake) and Xun (Wind). The upper trigram is Zhen (Wood), and the lower trigram is Li (Fire). The nuclear hexagram Dui (Metal) is on the same side as the main trigram and strongly overcomes it; although the Li (Fire) trigram can control Dui (Metal), it is not a perfect and harmonious relationship. The use trigram Li (Fire) also drains the energy of the main trigram Zhen (Wood), indicating financial loss. Such events tend to occur during years, months, or days of the fire element, or due to women, resulting in losses within the family, and there are often disputes among women. However, during years of Hai, Zi, Yin, or Mao, there is a tendency to gain property and wealth. This is because although the hexagram does not contain Kan (Water), the main trigram Zhen (Wood) still benefits from water years (water generates wood). As for supporting the main trigram, even if Zhen and Xun are not present, encountering Yin or Mao years also indicates a strong position for the main trigram. Whenever there is Zhen or Xun, or during years of Yin, Mao, or when wood energy is active, living here will bring great success and also indicates the support of the eldest son, since the changing hexagram is two Zhen trigrams (Zhen represents the eldest son). Twenty-two years later, this house will still be destroyed by fire.

韓姓之居，得益變中孚。巽體，互見艮、坤，變兌克本。此居必有官訟，見於酉年月日。申酉年連見病患，所喜用卦其震與巽體比和，當見寅卯年月後。申酉年後凶。三十一年之後，遇申酉年，此居當毀。若非有兌，或有一坎，再三十一年，此居亦無恙也。

The Han family's residence was divined as the hexagram "Wind Thunder Gain" changing to "Wind Lake Zhong Fu." The upper trigram is Xun Wood, which represents the main subject. The inner trigram shows Gen Earth and Kun Earth, and the changing hexagram is Dui Metal, which comes to克 the main subject (the original subject). This residence is certain to involve legal disputes, which will occur in the years of You. During the years of Shen and You, there will also be continuous illness. Fortunately, the trigram Zhen Wood in the original hexagram is of the same Wood element as the main trigram Xun Wood, thus being harmonious and supportive. Good fortune will appear after the years of Yin and Mao. However, after the years of Shen and You, it will turn bad. Thirty-one years later, when the years of Shen and You come again, the house will be destroyed. If there is no Dui Metal in the hexagram, or if there is another Kan Water to generate Water and transform the Metal'srestrain, then even thirty-one years later, the house will still be safe.

大抵占器物，並不喜見兌卦，蓋兌為毀折也。若坎為體，則見兌無傷。乾卦為體亦無害。其餘卦體，逢兌不久即破。木之器物，或震巽為體，見兌為用，必不禁耐用矣。破器之日，必申酉與占卜之年月日也。又畜養之物，又不宜乾、兌克體。種植之物，乾、兌克體，必不成，即成，亦有斧戕之厄。種植之物，宜見坎也。 又凡見器物，欲知其成毀，亦看卦體，無克者則久長。體逢克則不久，視其器物之氣數，可久者，以全卦之年數斷之；不可久者，以月數斷之；至速者，以日數斷之也。

In general, when divining about objects, one does not like to see the Dui trigram, because Dui signifies destruction and damage. If the main trigram is Kan water, and Dui metal is used as the acting trigram, it can actually generate water, so there is no harm. If the main trigram is Qian metal, and Dui is of the same type, there is also no harm. For any other trigram as the main one, encountering Dui will result in the object being damaged soon. If the object is made of wood, or if the main trigram is Zhen or Xun and Dui is the acting trigram, then the object will certainly not last long. The day the object breaks will be on the days of Shen or You, or on the year, month, and day determined by the divination. In addition, when divining about livestock, it is not advisable for Qian or Dui to overcome the main trigram. When divining about planted crops, if Qian or Dui overcome the main trigram, the crops will certainly not grow. Even if they do grow, they will face the danger of being cut down or broken. Crops are most suitable when they encounter Kan (water, which nourishes plants). Furthermore, when one wants to know how long an object will last and when it will break, one should look at the main trigram: if it is not overcome, it will last long; if the main trigram is overcome, it will not last long. One should also consider the inherent lifespan of the object: if it is durable, use the total number of the hexagram as the number of years; if it is not durable, use it as the number of months; if it is the shortest, use it as the number of days.

嗟呼，《易》豈易言哉！蓋《易》之為書，至精微，至玄妙。然數者，不外乎易理也。有先後天之殊，有叶音取音之辨，明憂虞得失之機，取互變遲速之應。數有前定，禍福難測。易理灼然可察，予求得先天、玄黃、靈應諸篇，外採《易辭》，曰：「觀梅數訣，列圖明五行生剋衰旺之理，分例指避凶趨吉之道。後學群子幸鑑焉。」

Alas! How difficult it is to discuss the Book of Changes! This book is extremely subtle and profound. However, what is called "number" cannot go beyond the principles of the Book of Changes: there is a distinction between Earlier Heaven and Later Heaven, and there are methods of distinguishing by homophones and by character sounds. To understand the signs of worry and gain or loss, one must use the Nuclear Hexagram and the Resulting Hexagram to determine the speed of realization. Although numbers are predetermined, misfortune and good fortune are difficult to predict. Fortunately, the principles of the Book of Changes are clear and can be examined. I have collected the chapters of "Earlier Heaven," "Xuanyang," and "Lingying," and also gathered the phrases from the Book of Changes, compiling this book. I say: this "Guan Mei Shu Jue" presents diagrams to clarify the principles of the Five Phases' generation, overcoming, decline, and strength, and lists examples to guide people in avoiding misfortune and seeking good fortune. May future scholars carefully consider and select what is appropriate.

《易辭》曰：「易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦生萬物。」邵子曰：「一分為二，二分為四，四分為八也。」《說卦傳》曰：「易逆數也。」邵子曰：「乾一、兌二、離三、震四、巽五、坎六、艮七、坤八，自乾至坤，皆得未生之卦，若逆推四時之比也。後天六十四卦仿此。」

The Zhou Changes (I Ching) Great Treatise says: "The Book of Changes has the Taiji, from which the two principles arise, the two principles generate the four images, and the four images generate the eight trigrams." The eight trigrams then give rise to all things. Shao Yong explains that this is a method of doubling, dividing one into two, two into four, and four into eight. The Sayings on the Trigrams says: "The Book of Changes counts in reverse." Shao Yong explains that the numbers of the Earlier Heaven trigrams are Qian one, Dui two, Li three, Zhen four, Xun five, Kan six, Gen seven, and Kun eight. Counting from Qian to Kun, all the trigrams counted are those that have not yet been generated, like reversing the order of the four seasons, hence called "reverse counting." The arrangement of the sixty-four trigrams in the Later Heaven also follows this principle.

乾為父，震長男，坎中男，艮少男； 坤為母，巽長女，離中女，兌少女。

The Eight Trigrams are divided into parents and their six children according to yin and yang. Qian represents the father, Zhen represents the eldest son, Kan represents the middle son (second son), and Gen represents the youngest son (younger brother); these four trigrams belong to yang. Kun represents the mother, Xun represents the eldest daughter, Li represents the middle daughter, and Dui represents the youngest daughter; these four trigrams belong to yin. When divining about people, one should take the images in this order.

澤火革：體金，互巽木，變澤山咸。 離卦初爻，陽動變陰，變艮卦兌金，為少女，離火克之。巽為股，乾金克之，曰：傷股。得艮土生，入兌金，斷曰：不至於死。 體用於變爻，作動靜取之。動者為用，靜者為體。

The first example, "Ge" (Hexagram 49): The upper trigram is Dui (Lake), which belongs to metal, and the nuclear hexagram contains Xun (Wind), which belongs to wood. After the moving line changes, it becomes "Xian" (Hexagram 31). In this hexagram, the first line of the lower trigram Li (Fire) changes from yang to yin, causing the lower trigram to become Gen (Mountain). The upper trigram Dui belongs to metal as the main trigram, and Dui is also associated with a young woman. The lower trigram Li belongs to fire, which overcomes the metal main trigram, so it is predicted that a woman is injured. Xun corresponds to the thigh in the human body, and the nuclear trigram Qian (Heaven) metal overcomes Xun wood, so it is said "injury to the thigh." Fortunately, the changed trigram Gen belongs to earth, and earth generates Dui metal, so the main trigram is saved, and it is predicted that she will not die. The distinction between the main trigram and the used trigram is based on the moving line: the trigram that is activated is the used trigram, and the trigram that remains unchanged is the main trigram.

地雷復：體土、用金，變地澤臨。 木是用爻，斷出軟物，文章之體也。 天澤履：體金、用金，互卦木火，變乾卦。 此卦斷出是鐵器之物。 澤火革：用金、體火，互卦金木，變火雷噬嗑。 此卦乃用金體火，夏火得旺，能出土，必是土物也。

The second example, "Earth Thunder Fu": The main hexagram is Upper坤 (Earth), which belongs to earth, and the used hexagram belongs to metal. After the moving line changes, it becomes "Earth Lake Lin". The lower Zhen (Thunder) wood is the moving line, so the thing being divined is soft, belonging to the nature of documents and writings. The third example, "Heaven Lake Lv": The main hexagram belongs to metal, and the used hexagram also belongs to metal. The nuclear hexagram shows wood and fire, and after the moving line changes, it becomes "Heaven Qian". This hexagram indicates the thing being divined is of the nature of ironware. The fourth example, "Lake Fire Ge": The used hexagram belongs to metal, and the main hexagram belongs to fire. The nuclear hexagram shows metal and wood, and after the moving line changes, it becomes "Fire Thunder Shi Ke". This hexagram is using metal and the main hexagram is fire. If it is in summer, fire is strong because it is in its season, and strong fire can generate earth, so it is determined that the thing being divined must be made of earth.

雷澤歸妹：用木、體金，互卦水火，變火澤睽。 用爻屬木變火，體卦屬金。四爻變卦成艮，土能生金，斷出是鐵。 澤天夬：體金、用金，互卦金，變兌卦。 此卦非金是石，斷是破磁盤也。

Fifth Rule, "Thunder Lake Gui Mei": The used hexagram belongs to wood, the body hexagram belongs to metal, the nuclear hexagram shows water and fire, and the moving line changes into "Fire Lake Kui". The used line belongs to wood but transforms into fire, while the body hexagram belongs to metal; after the fourth line changes, the upper hexagram becomes Gen (earth), which can generate兑 (metal), so the body is supported and thus the matter is judged to be iron. Sixth Rule, "Lake Heaven Guai": The body hexagram belongs to metal, the used hexagram also belongs to metal, the nuclear hexagram remains metal, and the moving line changes into "Dui as Lake". This hexagram is full of metal but not real metal, and Dui signifies destruction and brokenness, so it is judged to be a stone-like object—a broken porcelain plate.

澤火革：互卦金木，變艮卦。 本卦得澤火革，為少女，近物為口，遠取羊。內離為中女，近日，遠取雉。初爻變艮卦為土，土能生金，則扶起兌金之妹。次除去初爻，移上四爻，又成巽木，斷得傷股之災。得初爻變艮土生兌金，是故有救而不至於死也。

Seventh principle, still using the hexagram "Ge" (泽火革): the nuclear hexagram shows metal and wood, and after the moving line changes, it becomes Gen. The primary hexagram is "Ge" (泽火革): the upper trigram is Dui (兑), representing a young woman, which in the human body corresponds to the mouth, and in external objects corresponds to a sheep; the lower trigram is Li (离), representing a middle woman, which in the human body corresponds to the sun, and in external objects corresponds to a wild chicken. The first line changes into the trigram Gen (艮), which belongs to earth, and earth can generate metal, thus supporting the Dui metal "young woman." Next, removing the first line and taking the fourth line upward, the middle four lines again produce the trigram Xun (巽), which represents the thigh, thus indicating an injury to the thigh. Fortunately, the first line changing into Gen earth supports the Dui metal, so the body trigram is saved, and thus the injury is only minor, not fatal.

「近取諸身」，干頭、坤腹、震足、巽股、坎耳、離目、兌口、艮手，人身；「遠取諸物」，乾馬、坤牛、震龍、巽雞、坎豕、離雉、艮狗、兌羊，畜道。 天水訟卦，變兌，欲要求財。蓋卦是體生，而乃洩已之氣，其財空望。次得離卦屬火，能克金。其日午時，客來食去酒，返自消耗也。

The phrase "nearby taking from one's own body" refers to the eight trigrams being associated with parts of the human body: Qian represents the head, Kun the abdomen, Zhen the feet, Xun the thighs, Kan the ears, Li the eyes, Dui the mouth, and Gen the hands. The phrase "distantly taking from things" refers to the eight trigrams being associated with domestic animals: Qian represents a horse, Kun a cow, Zhen a dragon, Xun a chicken, Kan a pig, Li a wild chicken, Gen a dog, and Dui a sheep. The eighth principle involves the hexagram "Heaven and Water Controversy" transforming into Dui. The question concerns seeking wealth. This hexagram is the body trigram giving birth to the used trigram, which instead drains the body's energy, so wealth is unattainable. Furthermore, within the hexagram, the Li trigram, which belongs to fire, is able to overcome metal (the metal body trigram). This indicates that on the day of the noon hour, a guest will come and consume the food and drink, resulting in the person spending their own money unnecessarily.

又如占卦問吉事，則看卦中有生體之卦，則吉事應之必速。便看生體之卦，於八卦時序類決其日時。如生體是用卦，則事即成。生體是互卦，則漸成。生體是變卦，則稍遲耳。若有生體之卦，又有克體之卦，則事有阻節，好中不足產。便看克體卦氣阻於幾日，若干克體，阻一日，兌克體，阻二日之類推之。如占吉事，無生體之卦，有克體之卦，則事不諧矣。無克體之卦。則吉事必可成就矣。

When divining for good news, first check if there is a trigram that generates the main trigram in the hexagram. If there is, good things will come quickly. Then look at the time sequence of the generating trigram in the Eight Trigrams system to determine the day and time when the result will occur. If the generating trigram is the used trigram, the matter will be resolved immediately; if it is the nuclear trigram, the matter will be resolved gradually; if it is the resulting trigram, the matter will be resolved a little later. If there is both a generating trigram and a controlling trigram, the matter will encounter obstacles, with some shortcomings in the good outcome. At this time, look at the trigram that controls the main trigram to determine how many days the obstacle will last. If the trigram of Heaven controls the main trigram, the obstacle will last one day; if the trigram of Lake controls the main trigram, the obstacle will last two days; the rest follow the sequence of the Earlier Heaven trigrams. If the hexagram for good news does not contain a generating trigram but instead contains a controlling trigram, the matter will not succeed. If there is no controlling trigram, the good matter will certainly succeed.

又如占不吉之事，卦中有生體之卦，則有救無害；如無生體之卦，事必不吉矣。若以日期而論，看卦中有生體之卦，則事應於生體卦氣之日；有克體之卦，則事敗於克體卦氣之日。要在活法取用也。

If the divination shows an unfavorable outcome, if there is a trigram that supports the main subject, then there is some help and the harm is not great; if there is no trigram that supports the main subject, then the matter will certainly be unfavorable. If we consider the time, if there is a trigram that supports the main subject, the matter will come to fruition on the day corresponding to the trigram that supports the main subject; if there is a trigram that harms the main subject, the matter will fail on the day corresponding to the trigram that harms the main subject. It should be applied flexibly in practice, and not followed rigidly.

大凡占卜，以體為其主，互用變皆為應。卦用最緊，互次之，變卦又次之。故曰用為占之即應，互為中間之應，變為事占之終應。然互卦則分其有體之互，有用之互。如體在上，則上互為體之互，下互為用之互，體卦在下，則下互為體之互，上互為用之互。體互最緊，用互次之。

In general, divination is based on the main hexagram, with the mutual hexagram, the used hexagram, and the resulting hexagram all considered as responses. Among these three, the used hexagram is most important, the mutual hexagram comes next, and the resulting hexagram is least important. Therefore, it is said that the used hexagram represents the immediate response, the mutual hexagram represents the response during the middle of the matter, and the resulting hexagram represents the response at the end of the matter. As for the mutual hexagram, it can be further divided into 'mutual of the main hexagram' and 'mutual of the used hexagram'. If the main hexagram is on top, then the upper mutual (the hexagram formed by lines three, four, and five) is the mutual of the main hexagram, and the lower mutual (the hexagram formed by lines two, three, and four) is the mutual of the used hexagram. If the main hexagram is at the bottom, then the lower mutual is the mutual of the main hexagram, and the upper mutual is the mutual of the used hexagram. The mutual on the main hexagram side is most important, while the mutual on the used hexagram side is next.

例如觀梅恆卦，互兌、乾，兌為體，互見女子折花。若干為體，互則老人折花矣。蓋兌、乾皆克體，但取兌而不取乾，此體互用之分。 大凡占卦，變卦克體，事於末後，必有不吉。變生體及比和，則事事臨終有吉利。此用互變之訣也。

For example, when divining about observing plum blossoms and obtaining the Hexagram of Constancy, the changing hexagram produces the trigrams of Dui and Qian. Since Dui is the mutual trigram on the side of the subject, it is interpreted as a woman plucking flowers. If Qian were the mutual trigram on the subject's side, then it would be interpreted as an old person plucking flowers. Both Dui and Qian are trigrams that overcome the subject, but only Dui is taken, not Qian. This distinction is between the mutual trigram of the subject and the mutual trigram of the use. In general, when the changing hexagram overcomes the subject, the outcome at the end will certainly be unfavorable. If the changing hexagram generates the subject or is harmonious with it, then everything will end up being favorable. This is the rule concerning the use, mutual, and changing trigrams.

占卦即以卦分體用互變，即以五行之理斷其吉凶。然生克之理，於內卦體用互變，一定之生克。若外卦，則須明其真生真克之五行，以分輕重，則禍福立應。何也？假如干、兌之金為體，見火則克，然有真火之體，有火之形色。真火能克金，形色則不能克。能克則不吉，不能克則不順而已。蓋見爐中火，窯灶之火，真火也。烈焰巨炷，真火也。乾、兌為體，遇之不吉。若色之紅紫，形之中虛，槁木之離，日火之火，則灶之形色，非真火也，乾、兌之體，不為深忌。又若一盞之燈，一炬之燭，雖曰真火，微細而輕，小不利耳。

After the hexagram has been cast and the main trigram (体), the used trigram (用), the interacting trigrams (互), and the changing trigram (变) have been clearly identified, the fortune is then judged according to the principles of the Five Phases. However, the principle of generation and overcoming (生克) within the inner trigram's main and used trigrams and their interacting trigrams is fixed and unchanging. As for the outer trigram (外应), it is necessary to distinguish clearly what is "true generation" and "true overcoming" in terms of the Five Phases, and to determine their relative importance, so that the fortune will immediately manifest. Why is this so? For example, if the trigrams of Qian or Dui (representing metal) are the main trigram, and fire appears, it would normally overcome metal. However, fire has "true fire" and also fire that only has the form and color of fire. Only true fire can overcome metal, while fire that only has the form and color cannot. If something can overcome, it is not auspicious; if it cannot overcome, it is only a minor inconvenience. For instance, fire in a stove or in a kiln is true fire; fierce flames or large flames are also true fire. If the trigrams of Qian or Dui encounter such true fire, it is not auspicious. However, if it is only the red and purple color, or a hollow shape, or something like withered wood belonging to Li (fire), or sunlight, which only have the form and color of fire, not true fire, then the trigrams of Qian or Dui do not need to be greatly feared. Another example is a lamp or a candle, which although they are true fire, are small and weak, causing only minor disadvantages.

又若震、巽之木體，遇金則克，然釵釧之金，金鉑之金，成錠之銀，杯盤之銀，與器之錫，瑣屑之鋼鐵皆金也。此等之金，豈能克木？木之所忌者，快刀銳刃，巨斧大鋸。震、巽之體，值之必有不吉。又若離火為體，見真水能克。然但見色之黑者，見體之溼者，與夫血之類，皆坎之屬，終忌而不深害也。餘卦為體，所值外應，克者皆以輕重斷之。

For example, if the trigrams Zhen (Thunder) and Xun (Wind), representing wood, are the main element, they are naturally vulnerable to metal. However, the metal in question here may be in the form of jewelry, gold leaf, silver ingots, silverware, tinware, or scraps of iron and steel. These are all forms of metal, yet none of them can effectively overcome wood. Wood is truly harmed by sharp tools like a knife, a big axe, or a saw. If Zhen or Xun, representing wood, encounter these, it will certainly be an ill omen. Similarly, if the trigram Li (Fire) is the main element and encounters true water, it can be overcome. But if only black-colored objects, dampness, or blood are present—though all belong to Kan (Water)—they are merely considered unfavorable and do not cause serious harm. In the case of other trigrams as the main element, any external factors that are capable of overcoming the main element should be judged in the same way, distinguishing between light and heavy effects.

若夫生體之卦，亦當分辨。土與瓦器皆坤土，金遇之，土能生金，瓦不能生也。樹木柴薪，皆木也。離火值之，柴薪生火之捷，樹木之末伐者，生炎之遲也。木為體，真水生木之福重，如豕如血雖坎之屬，生木之類輕也。其餘五行生剋，並以類而推之。

As for the hexagram representing the body, it is also necessary to distinguish between true and false relationships. Both soil and pottery belong to the Earth element, but when the Metal element encounters them, soil can truly generate Metal, while pottery cannot. Similarly, both trees and firewood belong to the Wood element, but when the Fire element meets them, firewood quickly generates fire, whereas an uncut living tree generates fire slowly. When Wood is the main element, true Water that nourishes Wood brings great fortune; however, things like pigs and blood, although also belonging to the Water element, have a weaker ability to nourish Wood. The principles of generation and overcoming among the other Five Elements follow the same reasoning.

凡體卦宜乘旺，克體之卦宜衰。蓋體卦之氣，如春木、夏火、秋金、冬水、四季之月土，此得令之卦，乘旺之氣，雖有他卦克之，亦無大害。用互變卦，乘旺皆吉，但不要克體之卦氣旺。而體卦氣衰是不吉之占。占者有此，若問病必死，問訟必敗。若非問訟與病而常占，則防有官病之事。末臨其期，在於克體卦氣之月日也。

In general, the main hexagram should be in a strong and flourishing state, while the hexagram that overcomes the main one should be weak. When the main hexagram's energy corresponds to the season, such as wood in spring, fire in summer, metal in autumn, water in winter, and earth in the four seasons, it is considered a hexagram in its proper season and in a strong condition. At such times, even if another hexagram comes to overcome it, the harm is not great. The used hexagram, the interacting hexagram, and the resulting hexagram, when in a strong condition, are naturally favorable. However, one must avoid allowing the hexagram that overcomes the main one to be strong. Conversely, if the main hexagram's energy is weak, the divination is unfavorable. If someone encounters this situation, predicting illness will indicate death, predicting legal disputes will indicate defeat. Even if the question is not about illness or legal matters, there is still a risk of encountering legal troubles or health issues. The time when these events will occur is indicated by the month and day corresponding to the energy of the hexagram that overcomes the main one.

若卦體旺而復有生體之卦，吉事之來，可刻期而至矣。若內卦外卦有生體者，體卦雖衰，亦無大害也。內外並也生體，雖體之卦黨多，皆是衰卦，終不吉也。故體用之卦，必須詳其盛衰也。

If the main trigram is strong and there is another trigram in the hexagram that generates the main trigram, then the day when good fortune arrives can be awaited with a set time. If either the inner or outer trigram generates the main trigram, even if the main trigram is weak, it will not cause great harm. However, if neither the inner nor the outer trigram generates the main trigram, then even if there are many supporting trigrams on the main trigram's side, they are all weak trigrams, and the outcome will still be unfavorable. Therefore, one must carefully examine the strength and weakness of the trigrams on both the main and auxiliary sides.

占卦體用互變既分，必以內外之卦察其動不動。不動不占，亦不斷。其吉凶悔吝，生乎動也。夫體卦為靜，互卦為靜，用卦變卦則動也，此內卦之動靜也。以外卦言之，方應之卦，天地地理之卦，應皆靜，若人事之應，器物之類，則有動者矣。

After determining the body, use, mutual, and resulting hexagrams, one must also examine whether the inner and outer hexagrams are moving or still. If the matter is not moving, do not divinate, for even if you do, it will not change — because good fortune, misfortune, regret, and hardship all arise from movement. Regarding the inner hexagram: the body hexagram is still, the mutual hexagram is also still, while the use and resulting hexagrams are moving; this is the movement and stillness of the inner hexagram. Regarding the outer hexagram: the response from direction, the response from heaven, earth, and geography are still; however, the response from human affairs and objects may involve movement.

器物本靜，人持其器物而來，則動矣。若干馬、坤牛，皆動者矣。蓋水之井沼，土之山岩石，皆靜者矣。人汲水擔水而前，水之動也。又人持石負土而前，土之動也。於外卦之應，觀其動靜而審其吉凶，動而吉者，應吉之速；動而凶者，應凶之速；不動而應者，吉凶之末見也。此則外卦體用之動靜也。

Objects are originally still, but once someone carries them and comes over, they become moving. For example, the horse governed by Qian trigram and the ox governed by Kun trigram are naturally moving. As for wells and ponds in water, and mountains and rocks in the earth, they are still. However, when people draw water and carry it over, the water becomes moving; when people carry stones or shoulder soil and come over, the earth becomes moving. In judging the response of the outer trigram, one must examine whether it is moving or still to determine fortune and misfortune: if it moves and shows a favorable image, the favorable response comes quickly; if it moves and shows an unfavorable image, the unfavorable response comes quickly; if it remains still and is just placed there, neither fortune nor misfortune has yet appeared. This is the principle of the outer trigram's form, function, movement, and stillness.

若夫起卦之動靜，亦以我之中靜而觀其動者而占之。如雀之爭墜，如牛雞之衰鳴，如枯木之墜，皆物之動者，我以靜而占之也。 又若我坐，則事應之遲；我行而事應之速；我立而半遲半速，此皆動靜之理也。

As for the movement and stillness when casting a divination, it is based on my own inner stillness to observe the moving things outside and then cast the卦. For example, two sparrows fighting over a branch and falling to the ground, a cow and a chicken emitting a mournful cry, or a dry branch falling by itself, are all instances of things moving, while I use my stillness to divinate them. Furthermore, when I am sitting while casting the卦, the matter will take longer; when I am walking, the matter will happen more quickly; and when I am standing, it will be neither too fast nor too slow. These are all principles of movement and stillness.

坐端之訣，以我之所坐為中，八位列於八方，占卦決斷之。須虛心待應，坐而端之，察其八卦八方應兆，以為占卜事端之應。隨其方卦有生克之應者，以定所占之家吉凶也。

The method of "sitting in the center" involves taking the position where one is sitting as the central point, and arranging the eight trigrams around the eight cardinal directions. Using this arrangement, one can then proceed to divinate. The practice involves keeping the mind calm and waiting for external signs to appear, sitting still and observing the signs that manifest in each of the eight directions corresponding to the trigrams. These signs serve as the response to the matter being divined. Then, by examining the relationships between the trigrams of each direction and the main trigram, one determines the fortune or misfortune of the matter in question.

如干上有土生之，或乾宮有諸吉兆，則尊長老人分上，見吉慶大事。若干上有火克之，或有凶兆，則主長上老人有憂。 坤有火生之，或坤上有吉兆，則主母親分上或主陰人有吉利之喜。坤宮見克，或有凶兆，則主老母陰人有災厄。

For instance, if an earth symbol appears on the Northwest position of the Trigrams, it would generate the metal of the Heaven Trigram, or if there are various auspicious signs on the Heaven Trigram position, it indicates that there will be great good fortune for the elders in the family. If a fire symbol appears on the Heaven Trigram position, it would overcome the metal of the Heaven Trigram, or if there are ominous signs, it indicates that the senior family members will face troubles. If a fire symbol appears on the Southwest position of the Trigrams, it would generate the earth of the Earth Trigram, or if there are auspicious signs on the Earth Trigram position, it indicates that there will be good fortune for the mother's generation or women in the family. If the Earth Trigram position is overcome or there are ominous signs, it indicates that the elderly mother and women in the family will face misfortunes.

震宮有水生之，及東方震宮有吉兆，則喜在長子長孫；見克而或見凶，則長子長孫不利。 坎宮宜見五金及有吉利之讖，則喜在中男之位；若土克，若見凶，則憂在中男矣。 離宮喜木生之，或有可喜之應，則中女有喜；若遇克或見凶，則中女有厄矣。

In the eastern direction, if the Trigram Zhen (Thunder) position shows an image of water that nourishes the wood of Zhen, or if there is a favorable omen, joy will be associated with the eldest son or eldest grandson. If there is a sign of being overcome or an ominous omen, it will be unfavorable for the eldest son or eldest grandson. In the northern direction, it is favorable to see the image of metal (which generates water) and auspicious signs, which will bring joy to the middle son (second son). If there is an image of earth that overcomes the water of Kan, or an ominous omen, misfortune will fall upon the middle son. In the southern direction, the Trigram Li (Fire) benefits from the image of wood that nourishes the fire of Li, or from favorable signs, which will bring joy to the middle daughter. If there is an overcoming sign or an ominous omen, the middle daughter will face calamity.

艮為少男之位，宜火生之，見吉則少男之喜；若遇克，或見凶，則災及少男。問產必不育矣。 兌為少女，土宜生之，見吉則少女有喜，或有歡悅之事。若問病，如干卦受克，病在頭。坤宮見克，病在腹，推之震足、巽股、離目、坎耳及血、艮手指、兌口齒，於其克者定見其病。 至於八端之中，有奇占巧卜者，則在乎人。此引其端為之例也。

The Northeast direction, associated with the mountain (Gen), is the position of the Young Male. It is favorable to see signs of fire, which can generate the earth of Gen. If a favorable omen appears, it signifies joy for the Young Male; if there is a conflict or an ominous sign, disaster will affect the Young Male. If one asks about childbirth, it indicates that the child may not survive. The West direction, associated with the lake (Dui), is the position of the Young Female. It is favorable to see signs of earth, which can generate the metal of Dui. If a favorable omen appears, it signifies joy or happiness for the Young Female. If one asks about illness, one should examine which of the trigrams is affected: if Qian is affected, the illness is in the head; if Kun is affected, it is in the abdomen, and so on—Zhen corresponds to the feet, Xun to the thighs, Li to the eyes, Kan to the ears and blood, Gen to the fingers, and Dui to the mouth and teeth. The location of the illness is determined by the affected trigram. As for the various ingenious methods of divination within the eight directions, they require personal understanding. Here, only a brief example is given as a model.

克應者，所謂剋期應驗也。占卜之道，無此訣，則吉凶成敗之事不知應於何時。故克應為卦之切要也。然克則最難，有以數而克之者，有以理而克之者，皆要論也。以數而刻期，必詳其理，如算屋宅之初創，男女之始婚，墳之方葬，器物之新置，俱以年月日時加事物之數而起卦。卦成，則於體用互變之中，視全卦之數，以為約定之期，審其事端之遲速而刻之，如屋宅墳墓永久者也。

The concept of "kè yìng" refers to setting a specific time limit for an event to come true. If divination does not include this principle, one would not know when good or bad fortune, success or failure, would occur. Therefore, kè yìng is a crucial part of interpreting a hexagram. However, setting a time limit is difficult, and there are two main methods: one based on numbers and the other based on reasoning. Both are important. When using numbers to determine the time, one must also consider the circumstances. For example, when calculating the initial construction of a house, the first marriage of a man or woman, the recent burial of an ancestor, or the recent purchase of an item, one uses the year, month, day, and hour along with the number related to the matter to form the hexagram. After the hexagram is formed, one examines the total number of the hexagram, considering its structure, the main hexagram, the interacting hexagram, and the changing hexagram. This total number is taken as the agreed-upon time limit, and then one assesses the speed of the event to determine the exact time. Matters such as houses and tombs are long-term affairs.

屋宅則以全卦之數刻其期。如屋宅之終應，蓋屋宅有朽壞之期也。墳墓亦有損壞，然占墓但占吉凶，不計成敗也。男女之婚，遠亦不過數年。年內之事，全卦之數可決，又不如屋宅之久也。然婚姻亦不過卜其吉凶，不必刻其期也。若吉凶之期，但以生體及比和之年月為吉期，克體之年月為不吉之期也。

The duration of a house is determined by the total number of the entire hexagram, serving as the final verification for the house's fate—since all houses eventually decay. Tombs also deteriorate, but divination for tombs only concerns fortune and misfortune, not success or failure. For marriage matters, even if the time span is long, it does not exceed several years, which falls within the same year. Therefore, using the total number of the entire hexagram can make a decision, unlike houses which last longer. Moreover, marriage is only divined for fortune and misfortune, and it is not necessary to force a specific date. If one wants to determine the auspicious period for fortune and misfortune, one should use the year and month corresponding to the hexagram that generates the main subject and the hexagram that harmonizes with the main subject. The year and month corresponding to the hexagram that overcomes the main subject are considered inauspicious periods.

器物之占，則金石之質終遠，草木之質終不久也。遠者，以全卦之數為年期；近者，以全卦之數為月期。又近者，以全卦為日期也。如置硯，則全卦之數為歲。計筆墨亦可以全卦為歲計。筆墨之小者，以日卦之數可也。此器物刻期之占也。如先天觀梅與牡丹二花，俱旦夕之事，故以卦理推，則不必決其遠日也。如後天老年、少年、雞牛之占，以方卦物卦之數合而計之。老少、雞牛之占，以方卦物卦之數合而計之。老少、雞牛之占，亦只可以日計也。若永遠之占，則以日為月，以月為年矣。

When divining about objects, those made of metal and stone are ultimately durable, while those made of plants and trees are ultimately not long-lasting. For durable objects, the total number of the entire hexagram is used as the annual number; for those closer in time, the monthly number; and for those even closer, the daily number. For example, if a new inkstone is acquired, the total number of the hexagram is used as the annual number; ink and brushes can also be counted by the total number of the hexagram as the annual number; but for smaller brushes and ink, the daily number is sufficient. This is the method of divining the duration of objects. As for the two instances of divining flowers in the Earlier Heaven hexagrams, such as plum and peony, these are matters that occur within a day or two, so only the principles of the hexagram need to be considered, without determining distant dates. As for the instances in the Later Heaven hexagrams, such as the old man, the young man, the chicken, and the ox, the numbers of the directional hexagram and the hexagram representing the object are combined for calculation (this sentence is repeated in the original text); these instances can only be counted by the daily number. For long-term divinations, the days are counted as months, and the months as years.

占者詳吉，必又尋常之占事刻期，則於全卦中細觀生體之卦為吉，應決期克體之卦為凶。應之期遠，則以年，近則以月，又近則以日也。如問求名則乾為體，看卦中有坤、艮，則斷其辰、戌、丑、未之土月日。蓋乾、兌，金體也。此為吉事生體之應。若問病而乾卦為體，則看卦中有離，又看卦中無坤、艮，及有凶犯，則其體死於巳午火日，此克體為凶事之期也。又若問行人，以生體之日為歸期，無生體比和之日，則歸必遲。若此例者，具難盡載，學者審焉。

The person divining should carefully examine the auspicious and inauspicious periods. If it is a common matter requiring a specific time, one should look closely within the entire hexagram: if the hexagram that generates the main hexagram indicates an auspicious period, then it is a favorable time; if the hexagram that overcomes the main hexagram indicates an inauspicious period, then it is an unfavorable time. For distant periods, calculate by years; for closer ones, by months; and for even closer ones, by days. For example, if one asks about seeking official rank and the main hexagram is Qian (Heaven), look to see if the hexagram contains Kun (Earth) or Gen (Mountain), as earth generates metal. Then one should predict the return on the months or days of Chen, Xu, Chou, or Wei, which are earth elements, because Qian and Dui (both metal) are being generated by earth, which is a favorable sign. If one asks about illness and the main hexagram is Qian, look to see if there is Li (Fire) in the hexagram, which overcomes metal, and also check if there is no Kun or Gen to resolve the conflict, and if there are other ominous signs, then one should predict the death of the main hexagram on the days of Si or Wu, which are fire elements. This is the time determined by the overcoming of the main hexagram. Another example is asking when a person away from home will return; one should take the day indicated by the hexagram that generates the main hexagram as the return date. If the hexagram neither generates nor harmonizes with the main hexagram, then the return will certainly be delayed. There are many such examples, but it is impossible to list them all. Scholars should examine them carefully themselves.

人稟陰陽，卦分先後。達時務者，近取諸身，遠取諸物。觀物理者，靜則乎地，動則乎天。原夫萬物有數，易數無窮。動靜可知，不出於玄天之外。吉凶必見，莫逃乎爻象之中。未成卦以前，必虛心而求應；既成卦以後，復觀刻應以為斷。聲音言語，傍人讖兆，當遇形影往來，我心指實皆是，及其六爻以定，三天既生，始尋卦象之端，終測刻應之理。是以逢吉兆而終知有喜，見凶識而不免乎凶。

Human beings receive the energies of yin and yang to be born, and the trigrams are divided into Earlier Heaven and Later Heaven. Those who understand the affairs of the world take their images from their own bodies nearby, and from external objects afar. Those who observe the principles of nature take the still aspect from the earth and the moving aspect from heaven. Upon investigation, all things have their own numbers, and the numbers of the Book of Changes are ever-changing. The mechanism of movement and stillness can be understood, yet they do not go beyond the profound ways of heaven; the fortune and misfortune are certain and will surely appear, and they cannot escape the patterns of the changing lines. Before the trigrams are formed, one must keep an open mind and wait for external responses. Once the trigrams are formed, one should look at the signs of response at that time to make a judgment. Human speech, words unintentionally spoken by others, and the shapes and shadows encountered on the way—all things that I currently consider to be true can be taken as accurate. When the six lines are determined and the original, mutual, and changing trigrams are formed, one should first seek clues from the trigram images, and finally examine the principles of response. Therefore, when encountering a favorable omen, one will surely know there will be good fortune; when seeing an ominous image, one cannot avoid misfortune.

故欲知他人家之事，必須憑我耳目之聞見。未成卦而聞見之，乃已生之事。既定卦而觀察之，乃未來之機。或聞何處喧鬧，主有鬥爭；或聽此間笑語，必逢吉慶；見婦啼嘆，其家陰小有災；東至軍來，必有官司詞訟；或逢枷鎖而枷鎖臨身；倘遇鞭杖而鞭杖必至。若屠而負肉，此為骨肉有災；倘逢血光，而又恐災於孳畜。師巫樂餌，病患臨門。見詖則有犯家先，逢酒則欠神願。陰人至則女子有厄，陽人至則男子當災。

Therefore, to know about others' affairs, one must rely on what is heard and seen. What is observed and heard before the divination is formed refers to events that have already occurred; what is observed after the divination is fixed refers to omens of things yet to come. For example, hearing loud noises somewhere indicates a quarrel; hearing laughter here suggests good fortune; seeing a woman weeping and sighing indicates that the woman and children in that household will suffer misfortune; seeing soldiers coming from the east foretells a lawsuit; encountering shackles and instruments of punishment suggests that someone will be imprisoned; encountering whips and rods indicates that punishment by whipping or beating will come. If one sees a butcher carrying meat, it foretells misfortune for close relatives; if one encounters bloodshed, one should fear that the disaster will fall upon livestock. Seeing a witch, drums, and medicine suggests that illness will come to the door. Seeing something improper or unrighteous indicates a violation of the ancestors; encountering wine suggests that a vow to the gods has not yet been fulfilled. If a woman arrives, it indicates that a woman will face misfortune; if a man arrives, it indicates that a man will suffer calamity.

又須八卦中分，不可一例而論。卦吉而爻象又吉，禍患終無；卦凶而識兆又凶，災殃難免。披麻帶孝，必然孝服臨頭；持杖而號，定主號泣滿室。其人憂終是為憂，其人喜還須有喜。故當觀色察形，以為決意斷心。其或鼓樂聲喧，又見酒杯器皿，若不迎婚嫁娶，定須會客宴酣。欲知應在何日，須觀爻象值數。巽五日而坤八日，離三朝而坎六朝。又觀遠近克應，以斷得買之相期。應遠，則全卦相同；應近，而各時同斷。假如天地否卦，上天一而下地八；設若澤火革卦，上兌二而下離三。依此推之，萬無一失。此人物之兆，察之可推也。

In addition, one must examine the Eight Trigrams separately rather than treating them all the same. If the hexagram is auspicious and the yao signs are also auspicious, there will be no misfortune. If the hexagram is inauspicious and the signs indicate misfortune, calamity is inevitable. If one sees someone wearing mourning clothes, it means that one will surely have mourning clothes oneself. If one sees someone using a cane and crying, it means that there will be crying all over the house. If one meets someone who is worried, it is because of something worrying. If one meets someone who is happy, there will be happy events. Therefore, one should observe the color and appearance, and use this to decide doubts in the mind. If one hears music and laughter, and sees cups and vessels, it is not a wedding, but rather a gathering for feasting. To know which day it will be, one should look at the number corresponding to the yao: Xun corresponds to five days, Kun to eight days, Li to three days, and Kan to six days (all according to the Earlier Heaven numbers). Then, one should look at how far the response is to determine the time of the event: if the response is far, use the total number of the entire hexagram for calculation; if the response is near, use the numbers of the upper and lower trigrams separately. For example, "Heaven and Earth Opposed" has the upper trigram Qian as one and the lower trigram Kun as eight. Again, "Lake and Fire Transformation" has the upper trigram Dui as two and the lower trigram Li as three. By following this method, there will be no error. These are signs of people and things; by careful observation, one can know them.

及其鳥獸之應，仍驗之有準。鵲噪而喜色已動，鴉鳴而禍事將來。牛羊豬犬，日晨不見，金日遇之，六畜有損。木日見豬養豬，必成。庚日見雞鳴，丁日見羊過，此乃凶刃之殺。己日值馬來，壬日豬過，此皆食祿之兆。見吉兆而百事亨通，逢凶讖而諸事阻滯。或若求財問利，須憑克應。以言櫃箱為藏財之用，繩索為穿錢之物。逢金帛寶貨之類，理必有成。遇刀刃劍具之器，損而無益。又看原卦，不可執一。逢財而有財，無財而無益。凡物成器，方繫得全，缺損破碎，有之不足。

As for the responses of birds and animals, they are also quite accurate. The call of a magpie indicates good fortune is on the way; the cry of a crow suggests misfortune is coming. If cattle, sheep, pigs, or dogs are not seen in the morning and it is a day of the Metal element, this indicates loss among the livestock. If on a day of the Wood element, a pig is seen, raising pigs will surely be successful. Hearing a rooster crow on a Geng day or seeing a sheep pass by on a Ding day indicates the image of being cut by a blade (Geng belongs to Metal, which represents a blade, and Ding Fire overcomes Metal, leading to a killing). Meeting a horse on a Ji day or a pig on a Ren day indicates good fortune and prosperity. Seeing auspicious signs brings smooth sailing in all affairs, while encountering ominous portents leads to obstacles. When seeking wealth and profit, one must also rely on the response of the signs: cabinets and boxes are used for storing money, ropes are used for threading money, encountering these indicates accumulation. If one encounters gold, silk, treasures, according to the principle, there will be success. If one encounters blades or weapons, there will be loss without gain. In addition, one must also refer to the primary hexagram, and not rely solely on one aspect: if the hexagram has wealth, there will be real wealth; if it does not, there will be no real benefit. Any object that is complete and well-formed indicates a thorough gain; if it is broken or incomplete, even if one gains something, it will be insufficient.

或問婚姻，理亦相似。物團圓，指日而成；物破損，中逢阻折。此又是一家，聞奧理明，萬事昭然。逢柴炭主憂，折麥主悲。米必奇，豆必傷。末與鞋，萬事和諧；棋與藥，與人期約。斧鋸必有修造，糧儲必有遠行。聞禽鳴，謀事虛說。聽鼓聲，交易空虛。拭目潤睫，內有哭泣之事；持刃見血，外有蟲毒之講。克應既明，飲食同斷。見水為飲食酒湯，遇火為煎炮烤炙。見米為一飯之得，提壺為酌杯之禮。水乃魚暇水中物味，土乃牛羊土內菜蔬。姜面為辛味辣羹，刀砧乃董腥美味。此三天之克應，萬物之樞機。能達此者尚其秘之。

If one asks about marriage, the principles are similar: if the things seen are complete and whole, the matter will be settled soon; if the things seen are broken, there will be obstacles along the way. This forms its own category. Once one understands the profound meaning behind it, all things become clear. Seeing firewood and charcoal indicates worry; seeing broken wheat signifies sorrow. Seeing rice suggests unexpected gain; seeing beans indicates loss. Seeing a cloth and shoes suggests harmony in all affairs (since shoes sound like 'harmony'); seeing chess and medicine suggests a promise or agreement with others. Seeing axes and saws indicates construction work; seeing stored grain suggests a long journey. Hearing birds chirping suggests that plans are just empty talk; hearing drums indicates that trade will be in vain. Seeing someone rubbing their eyes or having moist eyelashes suggests that there will be crying within the family; seeing someone holding a knife and seeing blood suggests that there is a plot involving poison or insects outside. Once the responses are understood, the same principles apply to food and drink: seeing water indicates soup or food; seeing fire indicates stir-frying, roasting, or grilling. Seeing rice indicates a meal; seeing someone carrying a jar indicates a toast. Seeing water suggests fish and shrimp, which are aquatic foods; seeing earth suggests cattle and sheep as well as vegetables grown from the soil. Seeing ginger and flour suggests spicy soup; seeing a knife and cutting board suggests meaty and savory dishes. This is the response of the three types of hexagrams: the base, the interacting, and the changing. It is the key to all things. Those who understand this should keep it carefully.

夫乾之為象也，圓堅而味辛，取象乎卯，為牲之首，為馬為豬，秋得之而食祿盛，夏得之而食祿衰。春為時新之物，水果蔬菜之屬；冬為冷物，隔宿之食。有坎乃江湖海味，有水而蔬果珍羞。 艮為土物同烹，離乃火邊煎炙。秋為蟹，春為馬。凡內必多肉，其味必辛，盛有瓦器，伴有金樽。其於菜也為芹，其於物也帶羽。克生生回，食必鵝鴨。生出克入，野菜無名。

When divining about food, the Qian hexagram signifies food that is round in shape and firm in texture, with a pungent taste. It is associated with the卯 (Mao) branch, which is the first among domestic animals, representing horses and pigs. If the Qian hexagram is drawn in autumn, there will be abundant food; if in summer, the food will be less plentiful. If drawn in spring, it refers to fresh seasonal foods such as fruits and vegetables; if in winter, it refers to cold or leftover food. If the hexagram contains Kan, it indicates seafood from rivers, lakes, and the sea. If there is water, it signifies vegetables and delicacies. If the hexagram contains Gen, it means cooking with local produce in the same pot; if it contains Li, it means roasting or frying by the fire. In autumn, it signifies crabs; in spring, it signifies horses. In all these cases, the meal will have a lot of meat and a strong spicy flavor, served in earthenware vessels, with metal wine vessels as accompaniments. As for vegetables, it refers to celery; as for animals, it refers to feathered birds. If there is a combination of overcoming and being overcome, or if the overcoming is returned, the food will be geese or ducks; if the life qi is dispersed and the overcoming qi enters internally, it will be unnamed wild vegetables.

坤其於坤也，遠客至，故人來，所用必瓦器，所食米果之味。靜則梨棗茄芋，動則魚蝦鮮羊。無骨肉脯，殺亦為藏，藏亦為肚腸。遇客必婦人，克此必主口舌。克出生回，乃牲之味；克入生物，乃集物之烹。見乾、兌，細切薄披；見震、巽而新生舊煮，其色黑黃，其味甘甜，水火併之，蒸炊而已。四時皆為米麥之味，必帶麻姜。仔細推詳必有驗也。

When the坤 hexagram comes up, it indicates the arrival of distant guests and old friends. The utensils used will be made of pottery, and the food will have the taste of grains and fruits. If the hexagram is still, the food will include things like pears, dates, eggplants, and taro. If the hexagram is moving, the food will be fish, shrimp, and fresh mutton. The meat consumed is mostly boneless dried meat. Animals are slaughtered for preservation, and the preserved items are mostly internal organs. The guests at the banquet will certainly be women. If another hexagram overcomes坤, it will indicate disputes and quarrels. When the overcoming energy goes out and the life energy returns, it refers to the taste of livestock. When the overcoming energy enters and the life energy affects things, it means various ingredients are cooked together. If the hexagram contains乾 or兑, the food will be finely sliced and thin. If it contains震 or巽, fresh raw food and old, slow-cooked food will be present. The color is black and yellow, and the taste is sweet. If water and fire are both present, it is simply steaming and cooking. The坤 hexagram represents the taste of millet and wheat in all four seasons, and it will always include sesame and ginger. Careful analysis will surely confirm this.

巽之為卦，主文書柬約之間，講論之際，外客婚姻，故人舊交。或主遠信近期，其色白青，其性曲直，其味酸，其象長。桃李木瓜，齋辣素食，為魚為雞，其豆其面，非濟執而得之，必鋤掘而得之。有乾、兌，食之而致病，有坤，得之非難。炊為炒菜蔬，離為炒茶，帶坎於中，酒湯其食。其無生，半齋半葷。

The trigram Xun represents food that originates from written documents, agreements, and discussions during meetings or debates. It signifies the arrival of outsiders, discussions about marriage, or old friends and acquaintances. It also indicates distant letters and upcoming appointments. Its color is white with a hint of green, its nature is flexible and adaptable, its taste is sour, and its form is slender and elongated. The food associated with this trigram includes peaches, plums, and wood apples, as well as vegetarian dishes with mild spices, fish, chicken, beans, and noodles. These foods are either obtained through assistance from others or through one's own labor. If the trigram contains Qian or Dui (metal overcoming Xun wood), eating such food may lead to illness. If the trigram contains Kun, obtaining food is easier. If there is fire, the food is stir-fried vegetables. If there is Li, it is stir-fried tea. If there is Kan in between, it is soup with wine. If there is no life qi in the trigram, the food is a mix of vegetarian and meat dishes.

其在艮也，會鄰里，有貴人。食物不多，適口而已。其桔油菜果蔬，斫伐于山林帶節，虎狗兔鹿，漁捕網羅，米麻面麥。克入集食，克出羊肉。克入口舌，是非陰災，極不可食。其味甘甜，其色玄黃。

When the Gen trigram comes up, it indicates gathering with neighbors, with a nobleman present at the banquet. The food is not abundant, but only sought for its taste. The food includes oranges, oil, vegetables, and fruits, which are things cut from the mountains and forests with their joints still attached. It includes meat from tigers, dogs, rabbits, and deer, obtained through hunting and trapping, as well as rice, hemp, flour, and wheat. If the vital energy enters internally, it is a mixture of all these ingredients cooked together; if it exits externally, it is lamb. If the vital energy enters and causes speech, there will be disputes and hidden misfortunes, and such food should absolutely not be eaten. Its taste is sweet, and its color is dark yellow.

坎為水象也，水近信至海內，味香有細鱗，或四足。凡曰水族，必可飲食也。或聞簫鼓之聲，或在禮樂之所，其色黑，其味鹹。克出飲酒，回食魚。為豕為目，為耳為血。羹湯物味，酒食水醬。遇離而說文書，逢乾而為海味。

Kan represents water: it indicates messages arriving from the water's edge or distant places at sea; the food is fragrant and delicious, possibly a small fish with scales or a four-legged creature. Any creature from the water can be eaten. One might hear the sound of flutes and drums at the banquet, or be in a place where rituals and music are performed. Its color is black, and its taste is salty. When the energy is outgoing, it signifies drinking alcohol; when returning, it signifies eating fish. Kan also represents pigs, eyes, ears, and blood. The food includes soup, wine, and water-based condiments. If it meets Li, there will be discussions about documents at the banquet; if it meets Qian, then seafood is involved.

震之為卦，木屬也。酒友疏狂，虛輕怪異。大樹之果，園林之蔬，其色青而味酸，其數多，會客少。或有羶臭之氣，或有異香之餚。同離多，主鹽茶；見坎或為鹽醋。 離則文書交易，親戚師儒，坐中多禮貌之人，筵上總英才之士。其物乃煎烤炙燒，其間或茶鹽。白日之夕，雖之以燭，春夏之際。凡物帶花，老人莫食。心事不寧，少者宜之。宜講論，即有益。為雞為雉，為蟹為蛇，色赤味苦，性熱而氣香。逢坎而酒請之爭，逢巽則炒菜而已。

The Zhen hexagram belongs to wood: the guests at the table are unrestrained and wild, acting carelessly and strangely. They eat fruits from tall trees and vegetables from gardens, which are green in color and sour in taste. There is a large amount of food but not many guests. Some may have a strong, pungent smell, or the dishes may be fragrant and delicious. If both Zhen and Li hexagrams appear together, and Li is more prominent, it indicates salt and tea. If Kan appears, it may mean salt and vinegar. The Li hexagram is associated with transactions involving documents. Those sitting at the same table are relatives, teachers, and scholars. The people present are well-mannered, and the food served is grilled, roasted, or fried, with some tea and salt. From day to day, candles are lit, and the time is usually in spring or summer. Any food with flowers is unsuitable for the elderly, but young people who are troubled may find it suitable. At this time, discussion is appropriate, and discussion is beneficial. Li represents chickens, wild chickens, crabs, and snakes, with red color, bitter taste, hot nature, and fragrant smell. If Kan appears, there may be disputes over drinking; if Xun appears, it is only a few dishes being stir-fried.

兌之為卦，其屬白金，其味辛而色白。或遠客暴至，或近交爭來。凡動物刀砧，凡味必有辛辣，凡包裡醃藏。其於暴也，為菲為菱；其於菜也，為蔥為韭。盛而有腥臭，旺而有羊鵝。坐間有潛越之人，或有歌娼之女。單則必然口舌，重則必然歡喜。生出多食，克出好事。

The Dui hexagram belongs to white metal, with a pungent taste and a white color. It may indicate a distant guest arriving suddenly or a nearby acquaintance rushing to visit. All food has been cut with a knife and a mortar, and all flavors are spicy. Most dishes are preserved or wrapped. If referring to dried foods, they are wild leeks and lotus seeds; if referring to vegetables, they are chives and garlic. When the hexagram's energy is strong, there is a smell of fish and meat; when it is vigorous, there is lamb and goose. There may be someone who comes without being invited and sits out of order, or there may be singing girls or courtesans present. Since the Dui hexagram appears only once, it indicates much talking; if it appears twice, it certainly brings joy. When the life qi flows out, it indicates eating a lot; when the overcoming qi flows out, it indicates good news.

夫算其飲食，必須察其動靜。故動則有，靜則無。以體卦下卦為己卦，上為人卦。下為變為客，互之上為酒，下為食物。取象體之下為食何物，變為客體，下食之不終，生體下吉。互克體之不得食。他人克應亦難食。他人生，他人請，己生體生下，己請人。互受生後不計杯杓。上體受生客不計數。變生互，客有後至者；互生克，有先去者。取其日時，以互卦用矣。

To calculate about food, one must observe the movement of the hexagram: if the hexagram moves, there will be something to eat; if it is still, there will not be. When taking the symbolic meaning, the lower trigram of the main hexagram represents one's own side, and the upper trigram represents the other side. The lower trigram that changes represents the guest, the upper part of the mutual hexagram represents wine, and the lower part represents food. Take the symbolic meaning from the lower trigram of the main hexagram to see what kind of food is being eaten. The changing hexagram represents the other side; if the changing hexagram overcomes the lower trigram, the meal will not be completed. If the changing hexagram generates the main hexagram or the lower trigram, it is auspicious. If the mutual hexagram overcomes the main hexagram, then there will be no food. If the other side overcomes the main hexagram, it will be difficult to eat. If the other side generates the main hexagram, it means the other side is hosting; if the main hexagram generates the lower trigram or the main hexagram generates the lower trigram, it means the host is inviting others. If the mutual hexagram is generated after, there will be an endless amount of wine; if the upper trigram (the other side) is generated, there will be an endless number of guests. If the changing hexagram generates the mutual hexagram, it indicates that there will be later arriving guests; if the mutual hexagram generates but also overcomes, it indicates that some guests will leave early. As for the day and time of the meal, use the qi of the hexagram corresponding to the mutual hexagram to determine it.

觀物戲驗者，雖云無益於世，學者以此驗數，而知聖人作《易》之靈耳。物之於世，必有數焉。故天圓地方，物之形也；天玄地黃，物之色也；天動地靜，物之性也；天上地下，物之位也；乾剛坤柔，物之體也。

The method of guessing objects for entertainment, although it does not contribute to worldly affairs, can allow those studying the Book of Changes to verify numerical principles and thus understand the subtle wisdom of the sages in composing the Book of Changes. All things in the world must have their own numbers. Therefore, the sky is round and the earth is square, which refers to the shape of things; the sky is dark blue and the earth is yellow, which refers to the color of things; the sky is dynamic and the earth is still, which refers to the nature of things; the sky is above and the earth is below, which refers to the position of things; Qian is strong and Kun is gentle, which refers to the physical nature of things.

故乾之為卦，剛而圓，貴而堅，為金為玉，為赤為圓，為大為首，為上之果物。見兌為毀拆，逢坎而沉溺，見離為煉煅之金，震為有動之物，巽為木果為圓，坤、艮土中之石，得火而成器。兌為劍鋒之銳，秋得而價高，夏得之而衰矣。

Therefore, the trigram Qian represents something hard and round, valuable and solid: it is like metal or jade, red in color and round in shape, large in form and holds the first position, being the finest kind of fruit. If Qian meets Dui, it indicates destruction or breaking; if it meets Kan, it signifies being submerged in water; if it meets Li, it represents gold that has been melted and forged; if it meets Zhen, it signifies something that moves; if it meets Xun, it represents round fruits on a tree; if it meets Kun or Gen, it represents stones in the earth, which become vessels when burned by fire. When Qian and Dui appear together, it signifies sharp objects like swords: if drawn in autumn, the value is high, but if drawn in summer, the value decreases.

坤之為卦，其形直而方，其色黑而黃。為文為布，為輿為金。其物象牛，其性惡動。得乾乃可圓可方，可貴可賤。震、巽為長器，離為文章，兌為土中出之金，艮為帶剛之土石也。 震之為卦，其色玄黃而多青，為木為聲，為竹為萑葦，為蕃鮮及生形。上柔下剛，是性震動而可驚。得乾乃為聲價之物，得兌為無用之木，見艮山林間之石，見坎有氣之類，巽為有枝葉，見離為帶花。

The hexagram of Kūn represents an object that is flat and square in shape, with a blackish-yellow color. Its forms include patterns, silk and brocade, chariots and vehicles, and metal. Its symbolic image is the ox, which does not like to move. When Kūn meets Qian, it can be both round and square, both valuable and common. When it meets Zhen or Xun, it represents long and slender objects. When it meets Li, it represents ornamental patterns and designs. When it meets Dui, it represents gold dug from the earth. When it meets Gen, it represents hard earth and stone. The hexagram of Zhen represents an object with a dark yellow color and a tendency towards green. Its forms include wood, sound, bamboo, reeds, and the appearance of flourishing and vigorous growth. It is soft on top and firm below, with a nature that causes movement and startles people. When Zhen meets Qian, it represents valuable and esteemed objects. When it meets Dui, it represents broken and useless wood. When it meets Gen, it represents stones in mountain forests. When it meets Kan, it represents things with life energy. When it meets Xun, it represents objects with branches and leaves. When it meets Li, it represents objects with flowers.

巽之為卦，其色白，其氣香。為草木，為剛為柔。見離為文書，見兌、乾為不用，乃遇金刀之物。坤、艮為草木之類，坎、兌為可食之物。為長為直，並震而春生夏長，草木之果蔬。 坎之為卦，其色黑，亦可圓可方物。為柔為腐，內則剛物。得之卑溼之所，多為水中之物。見乾亦圓，見兌亦毀。又乃汙溼，得震、巽而可食；離、水火既濟，假水而出，假火而成。又為滯於物，兌為帶口也。震、巽為帶枝葉，為帶花也。

The hexagram Xun governs things that are white in color and fragrant in smell, belonging to the category of plants, either hard or soft. If Xun is combined with Li, it represents written documents. If combined with Dui or Qian, it becomes something useless, as it has been cut by a metal knife. If combined with Kun or Gen, it still belongs to the category of plants. If combined with Kan or Dui, it can be edible. The things governed by Xun are slender and straight. When combined with Zhen, they represent plants and fruits that grow in spring and summer. The hexagram Kan governs things that are black in color and can be either round or square in shape. They appear soft and weak on the outside but are hard inside. They are mostly found in low and damp places, and are mostly water-related. If Kan is combined with Qian, it also represents round things. If combined with Dui, it indicates damage. It also represents something dirty and damp. If combined with Zhen or Xun, it becomes edible. If combined with Li, it forms the hexagram Ji Ji (Water and Fire in Harmony), representing things that are formed by water and completed by fire. Kan also governs blockage and obstruction. When combined with Dui, it represents vessels with mouths. When combined with Zhen or Xun, it represents things with branches, leaves, and flowers.

離之為卦也，其色黃而青，體燥，其性則上剛下柔。為山石之物，土瓦之類，小石於大山，為門途之處。為物見乾而剛，兌而毀折，坤而土塊，巽為草之物，而震為木物類也。坎併為河岸之物，離併為瓦器，震、巽並見籬壁之物。 兌之為卦，其色白，其性少柔多剛。為毀折而下，全帶口而圓。見乾先圓後缺，見艮則金石廢器，見震、巽為剝削之物，見坎為水之類。得乾而多剛，得坤而多柔，長於西澤之內。於水中之類，得柔而成器也。

This entry is titled "Li" but actually describes the image of Gen. Its color is yellow with a blue tint, its texture is dry, and its nature is hard on top and soft underneath; it represents mountain rocks, soil, and tiles, specifically small stones on a mountain, as well as gates and paths. If Gen is seen with Qian, it becomes even harder; with Dui, it breaks; with Kun, it becomes a lump of earth; with Xun, it becomes grass; and with Zhen, it becomes wood. When seen with Kan, it represents things by the riverbank; when seen with Li, it represents tiles; and when seen with Zhen and Xun, it represents fences and walls. The things represented by the Dui hexagram have a white color and a nature that is somewhat soft but mostly hard; they represent destruction, breaking, and depression, with a shape that has a mouth and is round. If Dui is seen with Qian, it first appears round and then becomes broken; with Gen, it becomes broken metal or stone objects; with Zhen and Xun, it becomes things that have been cut or peeled; with Kan, it represents water. If paired with Qian, it becomes more hard; if paired with Kun, it becomes more soft. It grows in the west by water. Things that belong to water need to be soft to be made into vessels.

混沌開闢立人極，吉凶回應尤難避。 先賢遺下預知音，《皇極》《觀梅》出《周易》。 玄微浩瀚總無涯，各述繁言人莫記。 大抵體宜用卦生，旺相謀為終有益。 比和為吉克為凶，生用亦為凶兆矣。 問雨天晴無坎兌，亢旱言之終則是。 天時連雨問晴明，艮離賁卦回應耳。 乾明坤晦巽多風，震主雷霆定莫疑。 凡占人事體克用，諸事亨通須有幸。 比和為妙克為凶，又看其中體卦證。

From the beginning of chaos, when the heavens and earth were established, the principles of good and ill fortune are unavoidable. The ancients left behind a method for foreseeing the future, and both the "Huangji Jingshi" and "Guanmei Shu" originated from the "Zhou Yi." These methods are profound and vast, with many schools of thought, making it difficult for individuals to remember all of them. Therefore, they were compiled into this song-like mnemonic. In summary, the main卦 (main trigram) should be supported by the used卦 (used trigram), and also be in a strong and prosperous state according to the current season, leading to beneficial outcomes. When the main and used trigrams are harmonious, it is auspicious; when the used trigram overcomes the main trigram, it is inauspicious. If the main trigram gives birth to the used trigram, it is also considered an inauspicious sign (loss of energy). If the question is about rain but the divination lacks the Kan trigram (water) or the Dui trigram (lake), one should predict that the sky will clear up. In prolonged drought without rain, the prediction will eventually come true. If there has been continuous rain for several days and the question is about when it will clear, and the divination shows the Gen trigram (mountain), the Li trigram (fire), or the Ben trigram (ornamentation), it indicates the clearing of the weather. The Qian trigram signifies clear skies, the Kun trigram signifies cloudy and gloomy weather, the Xun trigram signifies strong winds, and the Zhen trigram signifies thunder. These interpretations should not be doubted. In general, when the main trigram overcomes the used trigram, all matters will be smooth and there will be unexpected good fortune. The most favorable situation is when the main and used trigrams are harmonious; when the used trigram overcomes the main trigram, it is inauspicious. Additionally, one should also consider the strength and decline of the main trigram itself to confirm the interpretation.

乾主公門是老人，坤遇陰人曰土應。 震為東方或山林，巽亦山林蔬果品。 坎為北方並水姓，酒貨魚鹽才取定。 離言文書爐冶利，亦日南方顏色亦。 艮為東北山林材，兌曰西方喜悅是。 生體克體亦同方，編記以為諸事應。 凡問家宅體為主，旺相須知進田土。 生用須云耗散財，比和家世安居處。 克體為凶決斷之，生產以體為其母。 兩宜生旺不宜衰，奇偶之中察男女。

The trigram Qian represents government offices and pathways, and its influence should be associated with the elderly. The trigram Kun represents women and is associated with fields and land. The trigram Zhen represents the east and may be associated with mountains and forests. The trigram Xun also represents mountains and forests, and is associated with vegetables and fruits. The trigram Kan represents the north and people with surnames containing water, and its benefits are related to wine, commerce, fish, and salt. The trigram Li represents benefits from documents and metalworking, and is associated with the south, as well as red and purple colors. The trigram Gen represents the northeast and mountains, forests, and timber. The trigram Dui represents the west and joyful and pleasant matters. Both the trigram that supports the main trigram and the trigram that overcomes the main trigram should be associated with these directions and categories, and recorded as signs for various matters. When questioning about the household, the main trigram is used. If the main trigram is prosperous and strong, it indicates an increase in land. If the main trigram is supported by the used trigram, it indicates the loss of wealth. If the main and used trigrams are like and harmonious, the family is peaceful and the dwelling is secure. If the used trigram overcomes the main trigram, it is a sign of misfortune. When questioning about childbirth, the main trigram represents the mother. Both the mother and child trigrams should be prosperous and strong, and not weak. The gender of the child should be determined by the odd or even numbers of the lines.

乾卦為陽坤為陰，又有來人爻內取。 陰多生女陽生男，此數分明具易理。 婚姻生用必難成，比和克用大吉利。 若問飲食和生體，必知餚饌豐厚喜。 生用克體飲食難，克用必無比和美。 坎兌為酒震為魚，八卦推求衰旺取。 求謀稱意是比和，克用謀為遲可已。 求名克用名可求，生體比和俱可取。 求財克用日有財，生體比和俱稱意。 交易生體及比和，有利必成無後慮。

The trigram Qian belongs to yang, and the trigram Kun belongs to yin; additionally, one may also consider the yin and yang of the person asking the question and the yin and yang within the lines. Yin lines often indicate the birth of daughters, while yang lines often indicate the birth of sons. The number of these lines clearly contains the principles of the Book of Changes. When divining about marriage, if the main trigram is able to generate the secondary trigram, the marriage is definitely difficult to achieve; if the main and secondary trigrams are like and harmonious or if the main trigram overcomes the secondary trigram, it is very auspicious. If the question is about food, and the secondary trigram generates the main trigram, it indicates there will certainly be a joyous feast. If the main trigram is able to generate the secondary trigram or if the secondary trigram overcomes the main trigram, then food will be difficult to obtain; if the main trigram overcomes the secondary trigram, there will be nothing at all, and only when they are like and harmonious will it be complete. If the trigram contains Kan or Dui, it indicates there will be wine; if it contains Zhen, it indicates there will be fish. For other trigrams, one should refer to the Eight Trigrams and consider their strength and decline to make a judgment. When seeking to achieve something, if the main and secondary trigrams are like and harmonious, it is satisfactory; if the main trigram overcomes the secondary trigram, the matter will be delayed but still acceptable. When seeking fame, if the main trigram overcomes the secondary trigram, fame can be obtained; if the secondary trigram generates the main trigram or if they are like and harmonious, these are also favorable. When seeking wealth, if the main trigram overcomes the secondary trigram, wealth will be obtained on the same day; if the secondary trigram generates the main trigram or if they are like and harmonious, it will be satisfactory. For matters of trade, if the secondary trigram generates the main trigram or if they are like and harmonious, there will be profit and the transaction will definitely succeed, and there will be no worries in the future.

出行克用用生體，所至其方多得意。 坎則乘舟離旱途，乾震動則坤艮止。 行人克用必來遲，生體比和人即至。 成遠恆遲升不回，艮阻坎險君須記。 若去謁人體克用，速可追尋依卦斷。 相生比和終可尋，兌臨殘缺並井畔。 離為冶所及南方，坤主方器憑推看。 疾病最宜體旺相，克用易安藥有效。 比和凶則有救星，體卦受克為凶兆。 離宜服熱坎服冷，卦見坤土溫補亨。

When divining about travel, if the body trigram overcomes the used trigram or the used trigram generates the body trigram, the direction to go is likely to be satisfactory. If the hexagram shows Kan, it is suitable to take a boat; if it shows Li, it is suitable to travel by land; if it shows Qian or Zhen, movement and departure are indicated; if it shows Kun or Gen, movement is not possible. When divining about a person who is away, if the body trigram overcomes the used trigram, the person will return late; if the used trigram generates the body trigram or they are in harmony, the person will arrive soon. If the hexagram is Xian, the person is far away; if it is Heng, the return is delayed; if it is Sheng, the person will not return; if it is Gen, there is an obstacle; if it is Kan, there is danger; remember these points. If you are going to visit someone, if the body trigram overcomes the used trigram, you will find the person, and you can go quickly, judging according to the hexagram. If there is mutual generation or harmony, you will eventually find the person; if the hexagram shows Dui, the person is near a broken place or a well; if it shows Li, the person is near a metal workshop or in the south; if it shows Kun, the person is near square objects; use these clues to search. When divining about illness, it is most favorable if the body trigram is strong and prosperous; if the body trigram overcomes the used trigram, the illness is likely to improve and medication is effective. If the body and used trigrams are in harmony, there is still a chance of salvation in a dangerous situation; if the body trigram is overcome, it is a bad omen. If the hexagram shows Li, take warm medicine; if it shows Kan, take cool medicine; if it shows Kun earth, take warm tonics, and the treatment will be effective.

亦把鬼神卦象推，震主嬌怪為狀貌。 巽為自縊井鎖枷，坤艮落水及血刃。 凡占公訟用宜克，體卦旺相終得理。 比和助解最為奇，非止全仗他人力。 若問墓穴在何地，坤則平陽巽林裡。 乾宜高葬艮臨山，離近人煙兌興廢。 比和生體宜葬之，克用尤為大吉利。 若人臨問聽傍言，笑語雞鳴亦吉美。 美物是為祥端推，略舉片言通萬類。

One can also use hexagram images to determine the spirits involved: the Zhen trigram indicates strange and eerie phenomena, showing various forms. The Xun trigram indicates spirits caused by hanging, drowning in wells, or being killed by shackles. The Kun and Gen trigrams indicate spirits who died by falling into water or by being cut by blades. When divining about legal matters, the hexagram should be overcome by the body trigram; if the body trigram is prosperous and strong, one will ultimately prevail in the case. If the body and used trigrams are like and harmonious, and there is someone mediating, it is most auspicious, not entirely relying on others' help. If someone asks directly about the location for a tomb, the Kun trigram indicates a flat and sunny place, the Xun trigram indicates a mountain forest. The Qian trigram is suitable for burial on high ground, the Gen trigram is suitable for being near a mountain, the Li trigram is suitable for being close to human habitation, and the Dui trigram indicates places that experience frequent rise and fall. If the body and used trigrams are like and harmonious or used trigrams can generate the body trigram, it is suitable for burial; if the body trigram overcomes the used trigram, it is especially auspicious. If someone asks directly in person, one should also listen to what others say unintentionally: hearing laughter and the sound of roosters is also a good omen. Whenever one sees something beautiful, it can be used to infer auspicious signs; here only a few examples are given, and the rest can be inferred by analogy.

乾剛坤柔反其義，比卦歡欣困憂慮。 臨逢百物觀求之，蒙卦難明屯不失。 大畜其卦福之生，無妄若遇禍之始。 升者去而不復回，萃者聚而終不去。 謙卦自尊豫怠人，震則動而艮則止。 兌主外遇禍之藏，隨前坎後偷安矣。 剝體消爛復自生，蠱改前非而已矣。 明夷內朗又逢傷，晉主外明並通理。 益擬茂盛損象衰，咸速恆遲渙遠遁。

The sixty-four hexagrams are paired in opposition, their nature and disposition being completely opposite. This passage takes the meaning of opposition. The Qian hexagram represents strength and vigor, while the Kun hexagram represents softness and compliance, their meanings being opposite. The Bi hexagram signifies attachment and joy, while the Kun hexagram signifies hardship and worry. The Lin hexagram represents being high above and looking down upon all things, with everything coming to observe and seek; the Meng hexagram signifies confusion and unclearness, while the Zun hexagram, though difficult, does not lose its position. The Da Xu hexagram signifies the accumulation of blessings, while the Wu Wang hexagram, if obtained by divination, indicates the beginning of misfortune. The Sheng hexagram signifies something that once gone is never returned, while the Cui hexagram signifies gathering together and never dispersing. The Qian hexagram signifies humility and thus gaining respect, while the Yu hexagram signifies ease and comfort leading to laziness; the Zhen hexagram signifies action, while the Gen hexagram signifies stillness. The Dui hexagram signifies outward joy but with hidden dangers, while the Sui hexagram comes before and the Kan hexagram comes after, indicating mere temporary comfort. The Bo hexagram signifies the decay and rot of form, while the Fu hexagram signifies the spontaneous revival of yang energy; the Gu hexagram signifies correcting past mistakes. The Ming Yi hexagram signifies inner brightness but external injury, while the Jin hexagram signifies external brightness and clarity of affairs. The Yi hexagram symbolizes flourishing, while the Shen hexagram symbolizes decline; the Xian hexagram signifies quick response, while the Heng hexagram signifies slow response, and the Huan hexagram signifies dispersion and retreat.

同人內親睽外疏，解卦從容蹇難啟。 離文美麗艮光明，遁退回身姤相遇。 大有曰眾豐曰多，坎卦履險震卦起。 需不進兮訟不寧，既濟一定無後慮。 未濟之卦男之終，歸妹之辭歸之始。 否遭大往而小來，泰卦大來而小去。 革去舊故鼎從新，小畜曰寡噬嗑食。 旅羈其外大過顛，夬卦分明曰快利。 要將字字考精詳，雜卦性情反對是。

The Hexagram of Tongren represents inner harmony and affinity, while the Hexagram of Kui signifies external estrangement and distance. The Hexagram of Jie indicates ease and composure, whereas the Hexagram of Jian suggests difficulty and a challenging beginning. The Hexagram of Li signifies beauty and elegance, and the Hexagram of Gen represents solidity and brightness. The Hexagram of Dun indicates withdrawal and retreat, while the Hexagram of Gou signifies an unexpected meeting. The Hexagram of Dayou speaks of abundance and shared possession, and the Hexagram of Feng describes richness and abundance. The Hexagram of Kan indicates being in a perilous situation, while the Hexagram of Zhen signifies vigorous action. The Hexagram of Xu represents waiting and hesitation, and the Hexagram of Song indicates contention and unrest. The Hexagram of Ji Ji signifies a settled situation with no worries ahead. The Hexagram of Wei Ji represents a man's affairs reaching their conclusion (a yang line in a yin position that remains incomplete), and the Hexagram of Gui Mei's statement describes the beginning of a woman's marriage. The Hexagram of Pǐ signifies the great going away and the small coming in (yang departing and yin arriving), while the Hexagram of Tai signifies the great coming in and the small going away (yang arriving and yin departing). The Hexagram of Ge signifies removing the old, and the Hexagram of Ding represents taking up the new and initiating change. The Hexagram of Xiao Xu speaks of a small amount being stored, while the Hexagram of Shi He describes the act of biting and eating. The Hexagram of Lu signifies being a traveler away from home, and the Hexagram of Da Guo represents a collapsing main beam. The Hexagram of Guai clearly speaks of decisive and swift action. All these must be examined carefully and thoroughly — the teachings of the Zage Zhuan are precisely about the opposite and relative nature of the hexagrams.

凡看物數，看其成卦，觀其爻辭。如得乾，曰「潛龍勿用」，乃曰不可用之物；「見龍在田」，乃曰田中之物；「或躍在淵」，乃曰水中之物；「亢龍有悔」，乃廢物也。如得坤之「直、方、大」，乃曰直而方大之器物：「括囊無咎」，乃曰包裹之物；「黃裳元吉」，乃曰黃色衣服之物；「其血玄黃」，乃石物或逢石而破；「困于株林」，乃曰木物。又言爻辭，不言物類，而不能決者，須以八卦所屬之象察之。

When divining, first determine which hexagram is obtained, then examine the moving line and its line statement. For example, if the hexagram is Qian (Heaven), and the initial line (Chu Jiū) says "The dragon is hidden and should not be used," it refers to something not currently useful. If the second line (Jiu Er) says "The dragon appears in the field," it refers to something in the field. If the fourth line (Jiu Si) says "Perhaps leaping in the abyss," it refers to something in water. If the top line (Shang Jiū) says "The dragon is exalted and regrets it," it refers to something useless. If the hexagram is Kun (Earth), and the second line (Liu Er) says "Straight, square, and great," it refers to an object that is straight, square, and large. If the fourth line (Liu Si) says "The bag is tied up without blame," it refers to something wrapped up. If the fifth line (Liu Wu) says "Yellow undergarments bring good fortune," it refers to yellow clothing. If the top line (Shang Liu) says "Its blood is dark yellow," it refers to stone or something that breaks upon hitting a stone. If the third line of the Guan hexagram (Kun) says "Trapped among trees," it refers to wooden objects. If the line statement only discusses principles without referring to specific objects, then one should use the material images associated with the eight trigrams to determine the meaning.

又訣，體用斷物之妙，生剋制化之妙，於諸訣中此極為美驗。其所以生體者，為可食之物；克體者，為可近人之穢物。體生者，為不成之器；體克者，為破碎損折之物；比和者，乃有用成器之物，又生體象者為貴物，克體象者為賤物，所洩為廢物也。

There is another rule: using the concept of 'body' and 'use' to judge things, the skill lies in the interaction of generation, control, overcoming, and transformation. Among all the rules, this one is the most accurate. Whatever comes to generate the body can be considered as something edible; whatever comes to control the body is like close filth. If the body generates something, it is an unfinished tool; if the body controls something, it is broken or damaged. If something is in harmony with the body, it is a useful finished object. Furthermore, the image that generates the body represents something valuable, the image that controls the body represents something lowly, and the image that is drained by the body represents waste.

又訣，凡算此數，以體卦為主，看其剛柔。用卦看其有用無用。體生方圓曲直，可作可用，如用生體，乃可食。用變互卦，看其色與數目。此互卦決其物之數目也。如互見乾、兌，決為一二之數。互見艮、坤，為七八之數也。但互卦重乾、重艮、重坤、重坎、重離之屬，皆是兩件。物乘旺，物數多，衰而物少。離為中虛之物，或空手無物。又決物之數者，如互艮卦，先天七數，後天亦不出八數之外。

There is another rule: when calculating such numbers, take the main hexagram as the basis, and determine whether it is strong or weak. Then look at the used hexagram to see if it is useful. If the main hexagram produces something, it indicates the shape, which may be square, round, curved, or straight, meaning it can be made or used. If the used hexagram generates the main hexagram, then it refers to something edible. The used hexagram, changing hexagram, and interacting hexagram are used to determine color and number. The number is mainly determined by the interacting hexagram: if the interacting hexagram contains Qian or Dui, it indicates the number one or two; if it contains Gen or Kun, it indicates the number seven or eight. If the interacting hexagram is a repeated Qian, Gen, Kun, or Kan, or Li, then the object is two in number. The quantity of the object increases when the hexagram energy is strong and decreases when the hexagram energy is weak. Li represents an empty center, indicating hollow objects or even nothing at all. As for fixed numbers: for example, if the interacting hexagram is Gen, the earlier heaven number is seven, and the later heaven number does not go beyond eight.

凡算物數者，不但以體卦為體，凡卦之多者，皆可為體。如干金多，以金為體，則多剛；坤多以土為體，多柔。乾卦體卦乾而互又是乾。固曰：金為體而剛矣，便是圓健剛硬之物。非金非石，此為體矣。觀物有體互變卦，並無生旺之氣者，為不入五行物。觀物觀爻，如八卦中陽爻多，乃多剛之物；陰爻多，乃多柔之物。 又訣，觀物變在五六爻，多是能飛動之物。

When calculating matters, one should not only take the body trigram from the primary hexagram but also consider any trigram that appears most frequently in the hexagram, which can also serve as the body trigram. For example, if the trigram Qian (Heaven) appears frequently, then metal is considered the body trigram, and the object in question is likely hard. If the trigram Kun (Earth) appears most frequently, then earth is the body trigram, and the object is likely soft. If the body trigram of the primary hexagram is Qian and the nuclear trigram is also Qian, then it can be determined that the body is metal and has a hard nature, indicating something that is both round and hard—either metal or stone. This is known as 'taking the most frequent trigram as the body.' When observing an object, if the body, nuclear, and changing trigrams all lack the vital energy of generation and prosperity, then the object does not belong to the Five Phases. Observing the object also involves looking at the lines: among the eight trigrams, those with more yang lines are considered to represent something hard, while those with more yin lines represent something soft. Another rule: when the changing line is in the fifth or sixth line, the object is likely something that can fly or move.

凡觀物，以變卦為主，應用之應驗也。如得乾，初爻變為巽，金刀削過之木物。二爻動，變為離，乃火中鍛鍊之金。三爻動，變為兌，乃毀折五金之器，雖圓而破處多也。

When observing and interpreting things, one should focus on the changing hexagram, because the changing hexagram represents the current situation and its verification. For example, if the hexagram of Heaven is drawn, and the first line changes, the lower trigram becomes Xun, representing a wooden tool cut by a metal knife; if the second line changes, it becomes Li, representing metal refined in fire; if the third line changes, it becomes Dui, representing broken and damaged metal tools—although their shape is round, they have many damages.

凡算物之成敗，又看體卦克應如何。成卦未決之際，有見圓物相遇，即斷圓物。見有負土者過，即斷為土中之物。見剛健之物，即言是剛健之物。見有柔腐之物，即言是柔腐之物。

When predicting the success or failure of something, one must also consider how the main hexagram is affected. At the moment when the hexagram is formed but the outcome has not yet been determined: if a round object is encountered, it is judged to be a round object; if someone is seen carrying soil, it is judged to be something buried in the soil; if a hard object is seen, it is judged to be a hard object; if a soft and rotten object is seen, it is judged to be a soft and rotten object.

凡算物，趣時察理，無有不驗。以春得震、離為花，夏得震為有聲之物，秋得兌為毀折成器之物，冬得坤為無用土物也。

When predicting based on physical phenomena, one should follow the current season to understand the underlying principles, and there will be no failure in the prediction. For example, if in spring the trigrams Zhen and Li appear, it is judged to be related to flowers; if in summer the trigram Zhen appears, it is judged to be something that makes sound; if in autumn the trigram Dui appears, it is judged to be something that was broken and then made into an object; if in winter the trigram Kun appears, it is judged to be something made of earth with no practical use.

有人以籠盛物者，算得地天泰之初變升，互見震、兌，曰此必是草木類而生土中也。色青根黃，當連根之草木也。蓋爻辭曰：「拔茅茹，以其匯。」乃曰：此乃乾根之草木也，視之乃草木連根，新採於土中也。互震為清色，兌為黃根也。

Someone put something in a cage for people to guess. The divination resulted in the hexagram "Tai" (Heaven over Earth), with the first line changing into "Sheng" (Wind over Earth). The interacting hexagram showed Zhen (Thunder) and Dui (Lake). The interpreter said: This must be some kind of plant growing in the earth, green in color and with yellow roots, and it is likely a plant with its roots attached. This is because the line statement of the first line of the Tai hexagram says "Pulling up wild hemp, pulling up its roots together." Therefore, this refers to plants with their roots attached. When they opened the cage, indeed it was a plant with its roots still attached, freshly dug up from the earth. The interacting hexagram Zhen represents the green color, and Dui (which belongs to metal and has a yellowish-white color) represents the yellow roots.

又有以鍾覆物者，令占之，得火風鼎之雷風恆。乃曰：此有聲價氣勢之物，雖圓而今毀缺矣。其色白而可用。蓋其辭曰：「鼎玉鉉，大吉。」互見乾、兌，雖圓面毀也。開視之，乃玉絛環，果破矣。

Some people used a bell to cover an object and divined it, obtaining the hexagram "Ding" (Fire over Wind) changing into "Heng" (Thunder over Wind). The interpreter said: This is an item of value and grand appearance, although it is round, it is now broken and damaged; its color is white, but it is still usable. Since the line statement of the upper ninth line of the Ding hexagram says "The jade crossbar of the tripod, great good fortune," it was known to be a jade object; the nuclear hexagram shows Qian and Dui, Qian represents roundness and Dui signifies breaking, so although it is round, it is broken. When they lifted the bell, indeed it was a jade belt ring that had already been broken.

凡猜手中物，乾金為圓白之物。其色白，其性剛，為寶貨之物，有氣為無價物。坎為黑色，性柔，近水之物。又艮為土中之物，瓦石之類，有氣為成器之物，其色黃。逢兌克，無氣，折傷之物。又巽、震為竹木，有氣為有用之物，為可食之物；無氣為竹木之屬。遇兌之屬可食，當時之果物，色青。有氣柔，無氣剛。

When divining about something someone is holding, if the trigram is Qian (Heaven), it indicates a round and white object, white in color and hard in nature, belonging to precious goods; if the trigram's energy is strong, it is an invaluable treasure. If the trigram is Kan (Water), it indicates something black in color and soft in nature, something near water. If the trigram is Gen (Mountain), it indicates something from the earth, such as tiles or stones; if the trigram's energy is strong, it is a finished vessel, yellow in color; if it is overcome by Dui (Lake) metal and lacks energy, it is broken or damaged. If the trigram is Xun (Wind) or Zhen (Thunder), it indicates bamboo or wood; if the trigram's energy is strong, it is useful or edible; if the trigram's energy is weak, it is just ordinary bamboo or wood. If Dui (Lake) meets with it, it indicates edible seasonal fruits, green in color; if the trigram's energy is strong, it is soft in texture; if the trigram's energy is weak, it is hard in texture.

震、巽遇坎為汙溼物，或有氣；如無氣，為爛朽之木。離色亦，性柔，有水有木，而火焚之，必炭之類。有氣，為價值可貨之物。坤為土中之物，色黃而性溫。兌為毀折之物，帶口。凡占物，以春震巽、夏離、秋乾兌、冬坎皆當以為可用之物，成器之物。否則為無用之物。值六虛沖破，則必無物而空手矣。

When the trigrams Zhen and Xun meet with Kan, it signifies something both dirty and wet; if the trigram's energy is still strong, it is acceptable, but if it has no energy, it is rotten and decayed wood. If the trigram Li is divined, it indicates a red color and a soft nature; if the trigram contains both water and wood but has been burned, it must be charcoal-like; if the trigram's energy is strong, it is valuable and can be sold. If the trigram Kun is divined, it represents something found in the earth, with a yellow color and a gentle nature. If the trigram Dui is divined, it signifies something broken or damaged, and it also has a mouth-like characteristic. In general, when divining objects, if Zhen or Xun appears in spring, Li in summer, Qian or Dui in autumn, and Kan in winter, they should be interpreted as useful and already formed objects; if they appear out of season, they are useless. If the six lines are all empty and the position is broken, then nothing will be obtained, and it is a case of going empty-handed.

凡占卜，以體卦為主，用為事應，固然矣。但體卦既為主，用互卦相應，參看禍福。然今日得此一卦，體用互變中決之如此；明日復得此卦，體用一般，豈可又復以此決之？然則若何而可？必得十應之說而後可也。蓋十應之說，有正應、互應、變應、日應、刻應、外應、天時應、地理應、人事應、所謂十應也。

When divining, the main hexagram is taken as the body hexagram, and the used hexagram is considered as the response to the matter being questioned, which is naturally correct. Since the body hexagram is the main focus, one should compare it with the used hexagram and the nuclear hexagram to examine fortune and misfortune. However, if today one obtains this hexagram, and the body, used, and nuclear hexagrams are broken in this way; tomorrow one again obtains the same hexagram, with the body and used hexagrams also the same, should one still interpret it in the same way? What then should be done? One must understand the concept of the "Ten Responses." The "Ten Responses" refer to the direct response, the nuclear response, the transformed response, the directional response, the day response, the moment response, the external response, the heavenly weather response, the geographical response, and the human affairs response. The original text is missing the "directional response" section, which is listed below in detail.

夫正應者，正卦之應也。互應者，互卦之應也。變應者，變卦之應也。此二卦之訣也。占者俱用之以斷吉凶矣。至於諸應之理，人有不知者，故必得諸用之訣，卦無不驗。不得其訣而占卜吉凶，或驗或不驗矣。得此訣者，宜秘之。

The so-called correct response refers to the response in the primary hexagram; the mutual response refers to the response in the nuclear hexagram; and the transformed response refers to the response in the resulting hexagram. These three are the key points of the inner trigram, and diviners have always used them to determine fortune and misfortune. As for the other various types of 'response,' few people understand them. Therefore, one must master these key points of application. Only then can divination be accurate and effective. If one does not understand this set of key points and attempts to judge fortune and misfortune, the results will be inconsistent. Those who possess this set of key points should keep them secret.

正應 正應者，即體用二卦決吉凶。 互應 互應者，即互卦中決吉凶。 變應 變應者，即變卦中決吉凶。

"Zheng Ying" refers to determining fortune and misfortune based on the relationship between the main hexagram (ti) and the secondary hexagram (yong), where the main hexagram represents oneself and the secondary hexagram represents the matter, analyzing their generating, overcoming, and harmonious relationships. "Hu Ying" refers to determining fortune and misfortune based on the nuclear hexagram, which represents the middle stage of the matter. " Bian Ying" refers to determining fortune and misfortune based on the resulting hexagram, which represents the outcome of the matter.

方應者，以體為主，看來占之人在何方位上，即看其所坐立之方位。宜生體卦，又宜與體比和，則吉；如克體卦則凶，如體卦生之，亦不吉矣。

"Fei ying" means taking the main hexagram as the basis to determine the direction in which the person seeking the divination is located, that is, the hexagram corresponding to the direction they are sitting or standing in. This hexagram should ideally generate the main hexagram or be harmonious with it, which is auspicious; if it overcomes the main hexagram, it is inauspicious; if the main hexagram is required to generate it (thus draining its energy), it is also inauspicious.

日應者，以體卦為主，看所占屬何卦，及體卦與本日衰旺如何。蓋卦宜生體，宜比和；不宜克體，亦不宜體卦生之也。本日所屬卦氣如寅卯木、巳午火、申酉金、亥子水、辰戌丑未土也。

"The day's response" involves taking the main hexagram as the basis, determining what of the Five Phases the hexagram belongs to, and whether the main hexagram is strong or weak on the day of divination. The energy of the day's hexagram should be favorable to support the main hexagram, or be harmonious with it. It should not be unfavorable to the main hexagram, nor should the main hexagram be used to support the day's hexagram. The Five Phases of the day's hexagram are determined by the earthly branches:寅 and卯 belong to wood,巳 and午 belong to fire,申 and酉 belong to metal,亥 and子 belong to water, and辰,戌,丑, and未 belong to earth.

刻應者，即三要之訣也。占卜之頃，隨所聞所見吉凶之兆以為吉凶之應。

"Ke Ying" refers to the system of oral formulas mentioned in the previous "San Yao Ling Ying Pian," which involves using auspicious or inauspicious signs heard or seen at the moment of divination as a confirmation of good or bad fortune.

外應者，外卦之應也。占卜之際，偶見外物之來者，即看其物屬何卦。如火得離、水得坎之類。如見老人、馬、金玉圓物，得乾。見老婦、牛、土瓦物，得坤之類。 又如見此者，為外應之卦。並看其卦與體卦生克比和之理，以決吉凶。

"The outer response" refers to the trigram of the outer trigram. When divining, if one偶然 encounters an external object, one should determine which trigram it belongs to: seeing fire corresponds to the trigram Li, seeing water corresponds to Kan; seeing an old person, a horse, or round metal or jade objects corresponds to Qian; seeing an old woman, a cow, or earthenware or ceramic objects corresponds to Kun; and so on. All such encounters are considered the outer response trigram. Then one should examine the relationship between this trigram and the main trigram: whether it is generating, being generated by, or harmonious with the main trigram, and use this to determine fortune or misfortune.

天時之應，占卜之際，晴明為離，雨雪為坎，風為巽，雷為震。如離為體，宜晴。坎為體，宜雨。巽為體，宜風。震為體，宜雷。火見雷為比和，參之生克，以定吉凶。

"The Heavenly Timing" refers to divining the current heavenly phenomena: clear and sunny weather corresponds to the trigram Li (Fire), rain or snow corresponds to Kan (Water), wind corresponds to Xun (Wind), and thunder corresponds to Zhen (Thunder). If the main trigram is Li, then clear weather is favorable; if the main trigram is Kan, then rain is favorable; if the main trigram is Xun, then wind is favorable; if the main trigram is Zhen, then thunder is favorable (all are harmonious correspondences). For example, if the main trigram is fire and thunder (Zhen, wood generates fire) occurs, it is also considered harmonious. In general, the fortune is determined by combining the principles of generation and overcoming.

地理之應，占卜之時，在竹林間，為震、巽之地；在江河溪澗池沼之上為坎；在五金之處為乾、兌之鄉；在窯灶爐火之所為離；在土瓦之所為坤、艮，併為體卦，論生克比和之理以訣之。

"The geographical response" refers to the location where the divination is conducted. If it is in a bamboo grove, it belongs to the trigrams Zhen (Thunder) and Xun (Wind). If it is on rivers, streams, ponds, or marshes, it belongs to Kan (Water). If it is in a place with accumulated metal, it belongs to Qian (Heaven) and Dui (Lake). If it is near kilns, stoves, or furnaces, it belongs to Li (Fire). If it is in a place with earthenware or tiles, it belongs to Kun (Earth) and Gen (Mountain). Combine the trigram of this location with the body trigram and examine their relationships of generation, overcoming, likeness, and harmony to make a judgment.

人事之應，即三要中人事之克應也。蓋占卜之際，偶遇人事之吉為吉，偶遇人事之凶為凶。如聞笑語，主有吉慶之事；遇哭泣，主有悲愁之事，又以人事之屬於卦者論之：老人為乾，老婦為坤，少男為艮，少女為兌。並看此人事之卦與體卦生克比和，以決吉凶。

"The人事应" refers to the response from human affairs mentioned in the "Three Essentials." When divining, if a fortunate event occurs, it is interpreted as favorable; if an unfortunate event occurs, it is interpreted as unfavorable. For instance, hearing laughter indicates good fortune, while encountering crying indicates sorrow. Additionally, one can determine the卦 (trigram) associated with the human affairs. Elderly men belong to the trigram Qian (Heaven), elderly women to Kun (Earth), young men to Gen (Mountain), and young women to Dui (Lake). Then, observe whether this trigram of human affairs generates, overcomes, or is harmonious with the main trigram, and use this to judge fortune or misfortune.

此十應之理，凡占卜之際，耳聞目見以決吉凶，並以體卦為主，而詳見生克比和之理。如占病症，互變中俱有克體之卦，而本卦中又無生體之卦者，斷不吉也。又看體衰旺，若體旺則庶幾有望，體衰則無復生理。如是，又看諸應有生體者，險中有救；有克體則不可望安矣。其餘占卜，並以類推之。

This is the principle of ten correspondences: when divining, one should rely on the main hexagram, using what is heard and seen to determine fortune or misfortune. One should carefully examine the relationships of generation, overcoming, likeness, and harmony between the hexagrams. For example, when divining about illness, if both the interacting hexagram and the changing hexagram contain hexagrams that overcome the main hexagram, and the original hexagram does not contain any that generate the main hexagram, then it is judged as unfavorable. Then one should further examine the strength and weakness of the main hexagram: if the main hexagram is strong, there is still some hope; if it is weak, there is no hope of recovery. After that, one should also look at the external correspondences to see if there are any that generate the main hexagram— if there are, then there is some hope of salvation even in a dangerous situation; if the external correspondences also overcome the main hexagram, then there is no hope of recovery from the illness. All other types of divination should be interpreted in the same way.

一行：問官事，屬木，旺木有文書；屬火，有官司；財金，財有至。有客至問病，人火潮熱，金水米漿。 二立：官司不發，木土無金，大小口舌，病不凶。財水土，有貴人至，文書發動。 三坐：問官司，有訟不成。主財屬火，主和勸。金敗財，木得財。病卻月，又有犯林木神，有禍不凶。

This section explains how to interpret events based on the ten postures and actions of the person seeking divination, in conjunction with the Day Branch and the Five Phases. First, if the person is walking: if the hexagram belongs to wood and wood is strong, it indicates there will be correspondence and documents. If it belongs to fire, there will be actual legal disputes. If it belongs to metal, it suggests wealth is coming. If someone asks about illness and encounters fire, it indicates a fever. If they encounter metal or water, they can only consume some rice soup. Second, if the person is standing: legal disputes will not occur. If the hexagram contains wood and earth but no metal, it indicates minor disputes, and illness is not serious. If it belongs to water or earth, it suggests gaining wealth, with a nobleman coming to help, and there will be some movement in documents. Third, if the person is sitting: legal disputes may occur but will not be resolved. If the wealth aspect belongs to fire, someone will mediate. If it belongs to metal, there will be loss of wealth. If it belongs to wood, wealth will be gained. If asking about illness, the illness will last over a month, and it is conflicting with the god of trees, so there will be some misfortune but not serious.

四臥：問官司側睡者，欲起必作，主陰人事。金有財，火事發破財。土水無財難就。土木有財。 五擔：官司被人自驚，與面說人成口舌。問信見水土得財。金木客至。病有犯，四肢沉重不能起。 六券：官司不成，火有財，水土有災。心下不安，有貴人，主口舌，不凶。

The fourth type, the person lying down: If someone is lying on their side, once they get up, the legal trouble will certainly arise, and it is often due to women. If the person belongs to the metal element, they will have wealth; if they belong to the fire element, the matter will break out and they will lose money. If they belong to the earth or water element, there will be no wealth and the matter will not succeed. Only when the earth and wood elements are compatible will there be wealth. The fifth type, the person carrying a load: The legal trouble is caused by being frightened, and arguing face to face will only lead to disputes. If asking about news, encountering water and earth elements will bring wealth, and encountering metal and wood elements will mean someone will come visiting. If asking about illness, it indicates some conflict, with heavy limbs and inability to move. The sixth type, the person curling up (the original text says '券'): The legal case will not succeed. If belonging to the fire element, there will be wealth; if belonging to the water or earth element, there will be misfortune. The mind is restless, but there is help from a nobleman; although there may be disputes, it is not dangerous.

七裹頭：官司立見口舌。火，大官司；水土比和。財無，小人分上。口舌嘔氣。病主陰人小口災。 八跣足：官司破財，外人欺，心下驚慌。火主破財，土不凶。病有孝至。 九喜：官司自己無主，外人有請，勸官司。有酒肉，別人事。口舌紛紛，求財不許。不凶。 十怒：官司主外人欺凌，不見官，主破財。倚人脫卸，火驚病凶。

The seventh type, the person coming with a head wrapped: there will be immediate legal disputes involving words and arguments. If it belongs to fire, there will be a major legal case; if it belongs to water or earth, both parties will be safe. There is no gain in wealth, and matters often arise from small people. Apart from words and arguments, there will also be a lot of inner frustration. If asking about illness, it indicates misfortune for women and children. The eighth type, the person coming with bare feet: legal cases will lead to financial loss, being bullied by outsiders, and inner fear. If it belongs to fire, there will be financial loss; if it belongs to earth, it is not so severe. If asking about illness, it indicates the arrival of mourning and funeral clothes. The ninth type, the person coming with a happy expression: in legal matters, the person is uncertain, and others will intervene and mediate. There will be wine and meat at the banquet, but it concerns others. There will be continuous disputes and arguments. If asking about wealth, it is not allowed. Overall, it is not dangerous. The tenth type, the person coming with a furious face: in legal matters, the person will be bullied by outsiders, even if not going to court, there will be financial loss. If relying on others to help get out of trouble, encountering fire will cause fear. If asking about illness, it is dangerous.

乾為天、為圓、為君、為父、為首、為金、為玉、為寒、為冰、為大赤、為良馬、為老馬、為瘠馬、為駁馬、為木果。《九家易》云：「為龍、為直、為衣、為言。」如姤、遁、否、履、無妄、訟、同人七卦，乾在上，剛在外。如大有、泰、大壯、夬、需、大畜、小畜七卦，乾在下，剛於內。

This section lists the symbolic meanings of the hexagrams from the "Commentary on the Hexagrams," which are similar to the classifications of the eight trigrams mentioned earlier. They can be cross-referenced with each other. Qian represents Heaven, roundness, a ruler, a father, the head, metal, jade, coldness, ice, a bright red color, a good horse, an old horse, a thin horse, and a horse with mottled fur. It also represents the fruit on a tree. The "Nine Schools of the Book of Changes" add a few more symbolic meanings: Qian also represents a dragon, straightness, clothing, and speech. Among the seven hexagrams—Gou, Dun, Pǐ, Lu, Wuwang, Song, and Tongren—Qian is in the upper trigram, indicating yang strength on the outside. Among the seven hexagrams—Dàyǒu, Tai, Dazhuang, Guài, Xū, Daxù, and Xiaoxù—Qian is in the lower trigram, indicating yang strength on the inside.

乾坤剛柔，四發變八，惟六動隨時有異，不拘於一。乾性溫而剛直，位西北，不居子午而居戌亥。附於禮王，則為剛善，為明；不附於禮法，則為剛惡，為兇暴。

The Trigram Qian represents strength and the Trigram Kun represents softness. From the Four Symbols, the Eight Trigrams are formed. However, the six lines of a hexagram can move at any time, and their situations vary, so one should not be rigid in their interpretation. The nature of Qian is gentle yet upright, and its direction is Northwest. It does not reside in the exact south or north, but rather between Xu and Hai. If the strength of Qian adheres to ritual and law, and aligns with the Way of the King, it becomes strength that is benevolent and wise. But if it does not adhere to ritual and law, it becomes strength that is evil, leading to cruelty and violence.

天文：雪、老陽。 天氣：寒。 凶盜：軍弓手、賊、強橫、停尸。 官貴：朝貴、鹽司、大守、座主。 身體：頂、面頰、頄輔。 性情：剛健正直、尊重、好高、戰吉。 聲音：正、清、商。 信音：朝信改、召命、薦舉、關升、義親。 事意：上卦為形象之家，下卦為強橫之輩。 疾病：於太陽脈弦緊，天威所罰、上壅目熟、寒熱。 附藥：丸子。

The following is a detailed analysis of the trigram Qian (Heaven) in relation to various aspects. In terms of celestial phenomena, Qian represents snow, symbolizing the image of an old yang. In terms of weather, Qian indicates coldness. In terms of misfortune and bandits, Qian signifies soldiers in the army, thieves, violent individuals, and corpses left unburied. In terms of officials and authority, Qian represents high-ranking officials in the court, officials in charge of salt affairs, prefects, and examiners. In terms of the body, Qian corresponds to the top of the head, the cheeks, and the cheekbones. In terms of temperament, Qian signifies strength, integrity, seriousness, self-restraint, and lofty aspirations; it is auspicious for military campaigns. In terms of sound, the sound of Qian is upright and clear, belonging to the Shang tone in the five tones. In terms of messages, Qian indicates information from the court that has been altered, such as orders for appointments, recommendations, transfers, and matters concerning alliances and marriages. In terms of matters and intentions, Qian in the upper trigram signifies a family of respectable appearance, while in the lower trigram it signifies violent individuals. In terms of illness, Qian indicates tension in the solar meridian, caused by heavenly punishment, with symptoms including blockage in the upper part of the body, red and swollen eyes, and alternating chills and fever. In terms of the type of medicine, Qian corresponds to pills.

坤為地、為母、為布、為釜、為吝嗇、為均、為子母牛、為大輿、為文、為眾、為柄、其於地也為黑。 震為雷、為龍、為玄黃、為旉、為大塗、為長子、為決躁、為蒼筤竹、為萑葦、其於馬也、為善鳴、為□足、為作足、為的顙、其於稼也、為反生、其究為健、為蕃鮮。

Kun represents earth, mother, silk and brocade, cooking vessels, stinginess, fairness, oxen following each other, large carts, ornamentation, multitude, and the handles of objects; in terms of color, it is black. Zhen represents thunder, dragon, the color of deep yellow and black, the appearance of flowers spreading out, a broad road, the eldest son, decisiveness and restlessness, young green bamboo, reeds; regarding horses, it represents a horse that is good at neighing, a horse with white hind legs (the character is originally damaged), a horse that lifts its legs high, and a horse with a white spot on its forehead; regarding crops, it represents plants that grow in reverse; in the end, it represents strength and vigor, and flourishing vitality.

巽為木、為風、為長女、為繩直、為工、為白、為長、為高、為進退、為不果、為臭、其於人也、為寡髮、為廣顙、為多白眼、為近利市三位、其究為躁卦。 坎為水、為溝瀆、為隱伏、為矯輮、為弓輪、其於人也、為加憂、為心病、為耳痛、為血卦、為赤、其於馬也、為美脊、為亟心、為下首、為薄蹄、為曳、其於輿也、為多眚、為通、為月、為盜、其於木也、為堅多心。

The trigram Xun represents wood, wind, the eldest daughter, straightness like a measuring line, a craftsman, white color, something slender and tall, indecisiveness, hesitation, and smell. In terms of people, it refers to those with sparse hair, broad foreheads, and prominent white of the eyes. It also refers to those who can gain three times the profit in business. In the end, it becomes the trigram of restlessness. The trigram Kan represents water, ditches, concealment and concealment, bending and straightening, bows and wheels. In terms of people, it refers to those who are often worried, suffer from heart disease, have ear pain, and is the trigram of blood. It also refers to red color. In terms of horses, it refers to horses with beautiful backs, quick-tempered horses, horses that lower their heads, horses with thin hooves, and horses that walk with dragging legs. In terms of vehicles, it refers to vehicles that are often in trouble, yet also smooth and unobstructed, the moon, and thieves. In terms of trees, it refers to trees that are hard and have many knots.

離為火、為日、為電、為中女、為甲冑、為戈兵、其於人也、為大腹、為乾卦、為鱉、為蟹、為蠃、為蚌、為龜、其於木也、為科上槁。 艮為山、為徑路、為小石、為門闕、為果蓏、為閽寺、為指、為狗、為鼠、為黔喙之屬、其於木也、為堅多節。 兌為澤、為少女、為巫、為口舌、為毀折、為附決、其於地也、為剛滷、為妾、為羊。

Li represents fire, the sun, lightning, the middle daughter, armor, and weapons such as halberds and spears; in terms of people, it represents a large-bellied person; it also represents a dry hexagram (originally written as 'dry hexagram'), and in terms of animals, it represents turtles, crabs, snails, clams, and tortoises; in terms of trees, it represents a tree that is hollow in the middle and withered at the top. Gen represents mountains, narrow paths, small stones, gateways, the fruits of both woody and herbaceous plants, the gatekeeper of a temple, fingers, dogs, mice, and birds and beasts with black mouths; in terms of trees, it represents a hard and branched tree. Dui represents marshes, the young daughter, shamans, mouths and tongues, destruction and breaking, attachment and separation; in terms of land, it represents hard salt-alkali land; it also represents a concubine and sheep.