Hai Di Yan (海底眼) · Volume 1

卜易秘訣·海底眼·怡然齋藏版

This book is titled "Buyi Mijue · Hai Di Yan" on its cover, and it was collected, printed, and published by Yiranzhai. The term "Buyi" refers to a method of divination that does not use yarrow stalks to produce a hexagram, but instead uses six coin tosses to form a hexagram. Then, according to the principle of "Najia," the heavenly stems and earthly branches, the Five Phases, and the Six Relations are assigned to the six lines of the hexagram to interpret human affairs. "Hai Di Yan" is a metaphor, meaning that a skilled diviner's insight can penetrate to the bottom of the sea, enabling him to see through the hidden and concealed key points within the hexagram at a glance.

上古伏羲出而王天下也，觀象於天，體法於地，遠取諸物，近取諸身，遂為八卦之文，以通神明之德。及夫龍馬負圖出於河，神龜戴文出於洛，然八卦著於世，得龍天降此法，以曉悟世人。

In ancient times, Fuxi rose to power and ruled over the world. He looked up to observe the phenomena of the sun, moon, and stars in the sky, and looked down to study the patterns of mountains, rivers, grass, and trees on the earth. He took materials from distant creatures such as birds and beasts, and from close at hand, his own body. Thus, he created the eight trigrams as a system of symbols to connect with the virtue of the divine. Later, a dragon horse emerged from the Yellow River carrying the 'He Tu' and a divine turtle emerged from the Luo River bearing the 'Luoshu', which made the study of the eight trigrams known to the world. After obtaining this divine method from heaven, Fuxi used it to enlighten people on earth.

其法以二四為肩，金木之始；六八為足，水火之終；五行中宮，天地通理。夫五行者，在天為五星，在地為五方，在人為五事，五性為五常，在歷為五紀，在德為五運。

The numerical arrangement of this system places the numbers two and four on the left and right as the "shoulders," which correspond to the starting points of the numbers for metal and wood; the numbers six and eight are placed below as the "feet," which correspond to the endpoints of the numbers for water and fire. The number five resides in the central "Central Palace" and belongs to earth, serving as the hub connecting heaven and earth. The concept of the "Five Phases" is manifested in the sky as the five planets: the bright star, the red star, the white star, the star of the morning, and the great star; on the earth as the five directions: east, south, west, north, and center; in human affairs as the five matters mentioned in the Book of Documents, the Hongfan Chapter: appearance, speech, gaze, hearing, and thought; in human nature as the five constants: benevolence, righteousness, propriety, wisdom, and faithfulness; in the calendar system as the five records from the Hongfan: years, months, days, stars, and calendar numbers; and in the succession of dynasties as the five movements of virtue.

孤陰不成，獨陽不生，交錯相配。天一生水，歷五數而成地六；地二生火，歷五數而成天七；天三生木，歷五數而生地八；地四生金，歷五數而成天九；天五生土，歷五數而成地十。

Only yin without yang, things cannot take form; only yang without yin, things cannot arise. Both must intermingle to produce results. Therefore, the heavenly number one first produces water, then adds the central number five, combining to form the earthly number six, and water is thus completed. The earthly number two first produces fire, then adds the central number five, combining to form the heavenly number seven, and fire is thus completed. The heavenly number three first produces wood, then adds the central number five, combining to form the earthly number eight, and wood is thus completed. The earthly number four first produces metal, then adds the central number five, combining to form the heavenly number nine, and metal is thus completed. The heavenly number five first produces earth, then adds the central number five, combining to form the earthly number ten, and earth is thus completed. This is what the 「Heaven one, Earth two」 passage in the Great Treatise of the Zhou Changes (I Ching) refers to, explaining the numbers of the Five Phases. Each generation and completion requires the central number five, representing earth, to serve as a bridge.

其相生猶父子，其相合猶夫婦，其相配猶君臣，其相摩猶崑玉。成敗之形著矣，興衰之理判矣。化行鬼神，開物成務，如斯而已矣。

The Five Phases generate each other mutually, like a father nurturing his son; they harmonize with each other, like husband and wife uniting as one; they complement each other, like a sovereign and minister each fulfilling their proper role; they interact and refine each other, like siblings colliding like fine jade. Once these relationships are clearly understood, the signs of success or failure in an affair become evident, and the principles of rising or declining fortune become clearly discernible. Divination is able to communicate with spirits, open the feelings of all things, and accomplish human affairs, relying solely on these principles.

今之卜者不一，皆泥於卦名之善惡，神煞之吉凶。殊不知卦例之出現，內外之飛伏，爻象之動靜，六親之逆順，五行之生克，有絕處而逢生者，有貪生而忘克者，有動興而洩氣者，若不推究其理，而概以卦例、爻象、神煞吉凶而斷之，則鑿矣，善卜者幸鑑焉。

Nowadays, people who practice divination follow different approaches, mostly fixating on whether the name of the hexagram sounds good or bad, or whether the spiritual stars indicate good or bad fortune. They completely fail to understand: within the "hexagram examples" of the original hexagram, whether the useful god is present in the hexagram, the relationship between the flying god and the hidden god in the inner and outer trigrams, whether the lines are active or still, whether the six relations are in a harmonious generation or a reverse control, and whether the five phases are in mutual generation or mutual control. Some lines are already in a state of decline but are revived by the support of other elements; some lines are preoccupied with generating others and neglect the fact that they are being controlled by others; some lines, although active, exhaust their own energy by generating or dispersing other lines. If one does not investigate these principles step by step, and instead makes judgments based solely on the auspiciousness or inauspiciousness of the hexagram name, the line images, or the spiritual stars, then it is mere fabrication. Truly skilled diviners hope that others will take this as a warning.

逸客斗南陸位謹識。

The above preface was respectfully written by Lu Wei, who styled himself "Yike" and was called "Dounan." "Jin shi" is a conventional closing phrase in old prefaces and colophons, indicating a solemn record of the matter.

卜易秘訣海底眼卷上。逸客斗南陸位校輯，錢塘學海樓主人鄭觀卿詳註。

The Secret of Divination · The Eye at the Bottom of the Sea, Volume One. This volume was compiled and edited by Lu Wei, who styled himself "Yike" and was called "Dounan," and was annotated verse by verse by Zheng Guanqing, the owner of Xuehai Lou in Qiantang (now Hangzhou, Zhejiang Province). All the small annotations marked as "Mibian" in the text are the work of Zheng Guanqing, representing old interpretations. These annotations are preserved together with the main text and should not be regarded as remarks added by later people.

古聖人書不可輕，傳流今日顯其情，雖然易理無窮極，也要人心自曉明。

The ancient sages left behind this book of the Changes, which should not be treated lightly; it has been passed down to the present day, and its true meaning has gradually become clear. Although the principles of the Changes are profound and vast without end, when it comes to actual application, one must rely on one's own clear understanding. The teacher can only provide a set of rules, but the proper judgment in divination must be personally experienced and grasped by the diviner himself.

易云：生生之謂易，成象之謂乾，效法之謂坤，極數知來之謂土，變通無常之謂道，陰陽不測之謂神。易有爻象，土有神煞。京房不知易道，亂傳神煞，以誤後人，不可以神煞用之也。

The Great Treatise of the Zhou Changes says: "Continuous generation and unceasing transformation are called 'Easy'; forming the images of hexagrams is called 'Qian'; imitating the principle of Qian to bear and take shape is called 'Kun'; pushing the number of the yarrow stalks to its limit and thus foreseeing the future is called 'Zhan'; transformation that is thorough and not bound by convention is called 'Dao'; the fluctuation of yin and yang with uncertain measure is called 'Shen.' (In this passage and the following sentence, the original text mistakenly carved 'Tu' instead of 'Zhan,' and we have recorded it as it is without alteration.) The Zhou Changes speaks only of lines and images; the concept of 'Shen sha' (divinatory influences) arose separately within the practice of divination. Jing Fang of the Han dynasty did not understand the proper way of the Zhou Changes and spread the doctrine of 'Shen sha' recklessly, misleading later scholars; therefore, when interpreting hexagrams, one must not rely on 'Shen sha.'

易道無窮達理深，還將□唬奉陰人，萬物本來居正體，何須物外去求神。

The principles of the Book of Changes are boundless, and to understand them requires deep effort. Unfortunately, some people have turned it into a tool for supernatural deception, frightening those who do not understand it. Originally, heaven and earth and all things are in their proper positions and forms, and the principles contained in the hexagrams are within the lines. Why then abandon the hexagrams and seek spirits and ominous forces outside of them?

易鏡云：正幾大義，後學後明，物有萬物，事有千門，達理者取其捷徑，愚昧者枝葉千端。自古迄今，本存乎一，後人不知，胡取胡求。有以立郷二十五，變六爻五休，有以移宮換宮，有以切充切變，有以六神吉凶請煞，有以生世克世，有以四營空沖並刑，因此徑徑，不知捷徑，亂說經典而不驗也。

The Yi Jing says: the slight movement within the correct hexagram is the essence of the Yi. Later students of the Yi often only realize this point at the end. There are myriad things and countless affairs; those who understand the principles can grasp the direct path, while those who are confused get entangled in countless details. From ancient times to the present, the fundamental principle of divination has always been one, but later people failed to understand it, so they grabbed at things from all directions: some use numerical methods like "Lixiang twenty-five," some talk about the five rest periods in the six lines, some use shifting palaces, some use cutting off and changing, some rely solely on the fortune of the Six Spirits to summon deities, some only discuss whether the line is in a favorable or unfavorable state, and some use the four camps to match the empty, conflict, conjunction, and punishment. Thus they wander around the wrong paths, failing to recognize the true shortcut, and the classics become fragmented, making the divination naturally ineffective.

乾象：冬至先甲後壬，夏至先壬後甲。坤象：冬至先乙後癸，夏至先癸後乙。

The method of Najia for the Qian hexagram: after the winter solstice, when yang energy rises from below, the six lines are assigned stems starting with "Jia" and then "Ren"; after the summer solstice, when yang energy descends, the assignment starts with "Ren" and then "Jia". For the Kun hexagram: after the winter solstice, the assignment starts with "Yi" and then "Gui"; after the summer solstice, it starts with "Gui" and then "Yi". The Qian hexagram takes "Jia" and "Ren", and the Kun hexagram takes "Yi" and "Gui", which is the fundamental principle of the Najia method. The other six hexagrams, which take "Bing", "Ding", "Wu", "Ji", "Geng", and "Xin", are all derived from this principle.

凡天地湊合六十日甲子，天干卜天文，地支卜人事，納音卜幽冥。乾生於子，混沌一氣之元，坤生於未，陰陽三才足備。何也？蓋乾乃西北之位，而順行於六陽，故生於子也。坤乃西南之位，而逆行六陰，故生未也。夫乾有甲壬，坤有乙癸，何謂也？蓋天子自乾生甲，至兌，而有壬癸，不盡之數，分於乾坤，周流二至，徑來運不窮矣。

Heavenly Stems and Earthly Branches combine to form a cycle of sixty Jiazi. When divining weather and natural phenomena, use the Heavenly Stems; when divining human affairs, use the Earthly Branches; and when divining matters of the afterlife and spirits, use the Nayin sound elements. The Qian Trigram begins with the Earthly Branch Zi, because Zi represents the original essence of the primordial qi at the beginning of chaos. The Kun Trigram begins with the Earthly Branch Wei, because when reaching Wei, yin and yang meet and the three elements of heaven, earth, and humanity are complete. Why is this so? The Qian Trigram is located in the Northwest, following the order of its six yang lines, and its starting point falls exactly on Zi, so it is said that Qian originates from Zi. The Kun Trigram is located in the Southwest, moving backward according to the order of its six yin lines, and its starting point falls exactly on Wei, so it is said that Kun originates from Wei. Then why does Qian also include the Heavenly Stems Jia and Ren, and why does Kun also include Yi and Gui? Because the Heavenly Stems start from Qian and are assigned in sequence to the Dui Trigram, covering eight trigrams and using up eight stems. The remaining two stems, Ren and Gui, have no place to be assigned, so they are returned to the Qian and Kun Trigrams. This allows the energy of the Heavenly Stems and Earthly Branches to circulate continuously at the turning points of the winter solstice and summer solstice, ensuring an endless cycle.

天一地六，鬼道生焉，屬水之數。上應雨露，下應亥子。為北方之氣而生坎，乃鬼道也。（眉批：一六屬水，鬼道生焉。）

The number one from the Heavenly Stems and the number six from the Earthly Branches are paired, giving rise to the concept of "ghost path," which is the formed number of water. In the heavens, it corresponds to rain and dew, and in the Earthly Branches, it corresponds to Hai and Zi. It belongs to the energy of the north, thus giving birth to the Kan trigram. Therefore, it governs the "ghost path." (Old commentary: One and six belong to water, and the "ghost path" arises from here.) The term "ghost path" refers to the fact that water often represents official ghosts among the Six Relations, indicating hidden, dangerous, and obscure matters. When divining matters related to ghosts, thieves, or calamities, one should focus on the water line.

地二天七，人道生焉，屬火之數。上應日用，下應巳午。為南方之氣而生離，乃人道也。（眉批：二七屬火，人道生焉。）

The Earthly number two combines with the Heavenly number seven, giving rise to the concept of "human affairs," which is the completed number of fire. In the heavens, it corresponds to the sun (the original text says "sun used," but the character "used" is likely a mis-carving of "moon," and the original text is retained as is), and in the Earthly Branches, it corresponds to Si and Wu. It belongs to the energy of the south, thus giving rise to the Hexagram Li (Fire). Therefore, it is said to govern human affairs. (Old commentary: Numbers two and seven belong to fire, and human affairs arise from here.) Fire represents civilization, so it is associated with human affairs, documents, and rituals.

天三地八，萬物生焉，屬水之數。上應風雲，下應寅卯。（眉批：三八屬木，萬物生焉。）

The number of Heaven (three) and the number of Earth (eight) are combined, thus giving rise to the generation of all things. Originally, this should be considered the number of Wood, but the original text here mistakenly states "the number of Water," which conflicts with the marginal note below that says "three and eight belong to Wood," indicating a printing error. The text is recorded as it appears without correction. In the heavens, this corresponds to Wind and Cloud; on the Earthly Branches, it corresponds to寅 (Yin) and卯 (Mao), which belong to the Qi of the East, thus giving rise to the two trigrams Zhen (Thunder) and Xun (Wind). (Old commentary: Three and eight belong to Wood, and all things arise from here.)

金：西方之氣，始生四象。自立秋之後，草木凋零，行殺令。在鄉為鬼，類物為輕重不等。天九地四之數。故金能殺物，而為官鬼也。（眉批：類物為輕重不等，食物能殺物，而為官鬼。）

Metal belongs to the energy of the western direction, and the four images originate from it. After the beginning of autumn, grass and trees wither and fall, which is the season when the energy of metal carries out its sharp and severe command. Metal is associated with the Six Relations in the Five Phases, and it represents official ghost. It is symbolic of things that vary in weight and measure. It is paired with the heavenly number nine and the earthly number four. Since metal can kill and destroy all things, it assumes the role of official ghost among the Six Relations. (Old commentary: Metal, in terms of things, represents varying weights and measures; since metal can kill things, it is regarded as official ghost.) In divination, when the Metal line is strong and active, special caution is needed in cases of illness, lawsuits, and theft.

土：辰戌丑未中央之氣，始分八卦，定吉凶，吉凶生大業，四時運用，濟時利物。在鄉為不定之爻，類物為虛實表裡，天五地十之數。故土動則生育萬物，而為不定之爻也。（眉批：類物為虛實表裡，土動生育萬物，而為不定之爻。）

Earth: It is the central energy governed by the four earthly branches Chen, Xu, Chou, and Wei. The Eight Trigrams branch out from here, and fortune and misfortune are determined from here. The Great Treatise of the Zhou Changes says, "Fortune and misfortune arise from great undertakings," which refers to this meaning. Earth is in a state of flourishing at the end of each season, and throughout the four seasons, it continuously transforms and benefits all things. In the "Five Directions," Earth is a yao with an indeterminate nature. When taking symbolic forms, it represents something that is both empty and solid, with both surface and interior. It corresponds to the number five of Heaven and the number ten of Earth. Earth, once activated, can give birth to all things, so it is called the "indeterminate yao"—it can produce and also overcome. When interpreting a hexagram, one must not be too certain about it. (Old commentary: Earth, when taking symbolic forms, represents something that is both empty and solid, with both surface and interior. Earth's power can give birth to all things, hence it is called the indeterminate yao.)

亥子：（眉批：乾坎卦同水爻。）亥子江河雨露池，虡衡鹽酒並溝危，奸邪不正並湯數，聰明智慢事成遲。（眉批：乃北方悔朔，三五人之象，為五十中之一也。）

The class images associated with the branches Hai and Zi (Water) are: in terms of objects, they represent rivers and streams, rain and dew, ponds; they also represent the pillars supporting hanging bells and the crossbeams, salt and wine, as well as ditches and dangerous places; in terms of people, they represent deceitful and unrighteous individuals; in terms of medicine, they represent the number of decoctions; in terms of character, they represent people who are intelligent but slow in nature, so things usually take a long time to accomplish. This is the image of the northern region which is dark and gloomy, containing the number 'three and five' and the image of human form, occupying one of the fifty numbers in the Great Derivation. Since water flows downward and moves slowly, when using Hai and Zi as the useful god, the expected time should be postponed.

太虛周易，雨露江河，壬癸玄武，並坑溝危。醜陋魚鱉，什物冬衣，虡衡鹽酒，恐恨哀悲，粟豆松柳，北道行。黑城水女，湯散扶持，聰明智慧，奸邪不正。瀉冷精逆，恆聽分論，耳腎腰衰，事事成遲。

Water yao may be associated with the following detailed categories: in the heavens it represents vast emptiness and space; in classic texts it represents the Zhou Yi. In weather it represents rain and dew; in terrain it represents rivers and lakes. In heavenly stems it corresponds to Ren and Gui; in the six spirits it corresponds to Xuanwu. In landforms it represents pits, ditches, and dangerous depressions. In appearance it represents ugliness; in animals it represents fish and turtles. In objects it represents daily necessities and winter clothing, as well as the pillars and beams of zithers and the ingredients salt and wine. In emotions it represents fear, resentment, sorrow, and weeping. In grains and trees it represents millet, beans, pine, and willow. In direction it represents travel to the north. In color it represents black; in places it represents cities; in people it represents women by water. In medicine it represents decoctions and powders for treatment and support. In talent and character it represents intelligence and wisdom, but in morality it represents deceit and wickedness. In illness it represents diarrhea, cold sensitivity, nocturnal emission, and qi reversal. In litigation it represents repeated arguments. In the body it represents the ears, kidneys, and weakness in the waist. In general timing it indicates that things will be accomplished slowly.

巳午：（眉批：離卦同火爻。）巳午星辰閃電神，祖宗先聖灶焚營，口舌明哲宮詞牒，膏末瘡漢眼目心。（眉批：乃南方聖明之象，明兩作離。）

The class images associated with the branches 巳 (Si) and 午 (Wu) are as follows: in celestial phenomena, they represent stars and lightning; in the realm of spirits, they represent ancestors and sages; in places, they represent stoves, burning, and military camps; in human affairs, they represent verbal disputes; in character traits, they represent clarity and wisdom; in documents, they represent official records within the palace; in diseases, they represent sores treated with ointments; in the body, they represent the eyes and the heart. (Note: This represents the image of southern clarity and illumination. The Commentary on the Judgment of the "Zhou Changes" (I Ching) states, "Two lights are shining, this is the image of Li.")

公孝神聖，閃電星□，丙丁朱雀，溫暖暑熱。焚營爐灶，肩扎明哲，宗廟先祖，宮觀詞牒。文章一紮，羽翼日說，膏末灸焙，眼木心血。尖細微小，勞死冤結，緊急性躁，情美暢悅。

The detailed symbolic associations of the fire line are as follows: in terms of human relationships, they represent justice, righteousness, and filial piety; in terms of deities, they represent sacred and divine beings. In terms of heavenly phenomena, they represent lightning and stars. The original text contains a character that cannot be displayed (a combination of "lie" above and "xin" below, pronounced "lie," meaning sorrow), which is now represented by a square bracket. In terms of heavenly stems, they correspond to Bing and Ding; in terms of the Six Spirits, they correspond to the Vermilion Bird. In terms of climate, they represent warmth and even summer heat. In terms of places, they represent burning, camps, and stoves. In terms of the body, they represent the shoulders; in terms of affairs, they represent binding or tying. In terms of character, they represent clarity, wisdom, and virtue. In terms of worship, they represent ancestral temples and ancestors; in terms of places, they represent palaces and temples; in terms of documents, they represent legal documents and written records. In terms of writing, they represent a single piece of writing; in terms of flying objects, they represent wings; in terms of time, they represent the sun; in terms of speech, they represent argumentation and eloquence. In terms of medicine, they represent ointments, moxibustion, and baking. In terms of the body, they represent the eyes and heart blood. In terms of shape, they represent sharpness and smallness. In terms of ominous events, they represent death from consumption and unresolved grievances. In terms of temperament, they represent urgency and restlessness, but also represent affectionate feelings and a joyful state of mind.

寅卯：（眉批：巽震卦同木爻。）寅卯風雷山草木，仁慈寬厚舟槁屋，皮毛手足廟眾神，肝膽酸腥主驚哭。（眉批：乃東方日出上弦之象，如分三才，天地人。）

The trigrams associated with the branches Yin and Mao are the trigrams Xun (Wind) and Zhen (Thunder), which share the same symbolic imagery as the Wood element. Yin and Mao represent wind and thunder in terms of weather, mountains and forests in terms of geography, grass and trees in terms of objects, benevolence and kindness in terms of moral qualities, boats, dry wood and buildings in terms of artifacts, skin and limbs in terms of the body, temples and deities in terms of spiritual matters, liver and gallbladder in terms of internal organs, sour and fishy odors in terms of taste, and being startled or crying in terms of human behavior. This corresponds to the image of the rising sun and the waning moon. According to the trinity principle, the trigrams encompass heaven, earth, and humanity.

內翰禁庭，風雷恭肅，甲乙青龍，山川草木。仁慈寬厚，毛詩語錄，東方人數，舟車槁屋。相貌長文，四肢手足，肝膽腥酸，小兒悲哭。家神廟宇，麟角象屬，泰嶽中樞，妖怪林麓。

The detailed symbolic representations of the wood trigram are as follows: In terms of official institutions, it represents the Hanlin Academy and the inner court and central palace. In terms of weather and natural phenomena, it represents wind and thunder. In terms of demeanor, it represents respect and solemnity. In terms of heavenly stems, it corresponds to Jia and Yi. In terms of the Six Spirits, it corresponds to the Azure Dragon. In terms of terrain, it represents mountains and rivers. In terms of objects, it represents grass and trees. In terms of virtue, it represents benevolence and kindness. In terms of classics, it represents the Book of Poetry and similar classical texts and sayings. In terms of direction, it represents the east. In terms of numbers, it represents the number of people's mouths. In terms of tools and objects, it represents boats and carriages, dry wood, and buildings. In terms of appearance, it represents a tall and refined figure with literary grace. In terms of the body, it represents limbs and hands and feet. In terms of internal organs, it represents the liver and gallbladder. In terms of odors, it represents a pungent and sour smell. In terms of people, it represents children. In terms of events, it represents crying and wailing. In terms of spiritual matters, it represents household deities and temples. In terms of strange creatures, it represents the horn of a qilin and elephants. In terms of mountains and rivers, it represents central mountains such as Mount Tai, and also represents forests where supernatural beings appear.

申酉：（眉批：兌卦同金。）申酉金刀省部軍，重權差膱人兵刑，僧尼道行邪魔願，眉頭喘嗽發金針。（眉批：乃西方日入下弦之象，而為象。）

The earthly branches of Shen and You represent metal and sharp edges in terms of objects; they represent provincial and military offices in terms of government institutions; they represent positions of great authority in terms of official duties; they represent weapons and punishments in terms of legal affairs; they represent monks and those who practice religious disciplines in terms of people; they represent demons and rituals for making vows and seeking divine protection in terms of spiritual matters; they represent the eyebrows in terms of the body; they represent shortness of breath and coughing in terms of illness; and they represent the use of acupuncture in terms of medical treatment. This is associated with the setting sun and the waning moon in the west, symbolizing the gathering and forming of images.

三光明照，方正康寧。庚辛白虎，斗文金刀，尚書龍傳，省部軍營。重權差職，剛又兵刑，才幹害兩，李麥行程。僧道口願，辣白丹針，肺氣咳喘，骸骨肢筋。眉舌頭腦，毛髮傷身，恤觸橫死，羶臭凶嗔。

The detailed symbolic meanings of the metal trigram are as follows: In celestial phenomena, it represents the illumination of the sun, moon, and stars. In form and nature, it signifies uprightness. In circumstances, it indicates health and well-being. In heavenly stems, it corresponds to Geng and Xin. In the Six Spirits, it corresponds to the White Tiger. In star patterns, it represents the Dipper mansion. In objects, it signifies metal and sharp weapons. In official positions, it represents the position of the Minister of State and the duty of conveying imperial orders. In government offices, it represents the ministries and military camps. In duties, it signifies important appointments and authority. In temperament, it indicates strength and firmness. In legal affairs, it represents weapons and punishment. In people, it signifies those with talent. In matters, it indicates mutual obstruction. In grains, it represents plums and wheat. In human affairs, it signifies travel and journeys. In people, it signifies monks and Taoist priests. In matters, it signifies verbal promises. In flavors, it signifies pungency. In colors, it signifies white. In medicine, it signifies elixirs and acupuncture. In diseases, it signifies lung disorders and coughing and shortness of breath. In the body, it signifies bones, limbs, and tendons, as well as eyebrows, tongue, head, and hair. In calamities, it signifies bodily injury. In misfortunes, it signifies accidental death. In odors, it signifies a pungent and foul smell. In temperament, it signifies fierceness and anger.

辰戌丑未：（眉批：坤坎卦同土爻。）土地城隍此禁庭，冢墳田野霧沙云，師巫卜藥負元子，嘔逆皮膚腹肚鳴。（乃中央戊己之象，為五行之上。）

The four branches Chen, Xu, Chou, and Wei represent the category images of earth. In terms of deities, they represent the earth god and the city guardian deity; in terms of places, they represent palaces, courts, and government buildings; in terms of terrain, they represent tombs and fields; in terms of celestial phenomena, they represent mist, sand, and clouds; in terms of people, they represent teachers of divination, fortune-tellers, and sellers of medicine, as well as women carrying young children; in terms of diseases, they represent vomiting, reversal of qi, skin diseases, and noises in the abdomen. This is the image of the central Wu Ji, which holds the highest status among the Five Phases.

睿舉老人，砂石雲霧，土地城隍，壽命君王。守令監官，文章詩賦，嵩路尊崗，禁庭州府。嬴物山園，固守大路，思慮牢獄，田野墳墓。貨卜師巫，店業鋪戶，甜偏黃謁，倉場庫務。脾胃皮膚，腫腹瀉肚，狩藥負子，時疫嘔吐。

The detailed symbolic representations of the earth element are as follows: in terms of people, they represent wise and recommended scholars and elderly men. In terms of objects, they represent sand and stone. In terms of heavenly phenomena, they represent clouds and mist. In terms of deities, they represent the earth god and the city god. In terms of human affairs, they represent longevity. In terms of people, they represent the sovereign. In terms of official positions, they represent local magistrates and supervisory officials. In terms of literary matters, they represent writings and poetry. In terms of terrain, they represent high roads and elevated hills. In terms of places, they represent palaces, courts, and prefectural offices. In terms of objects, they represent surplus goods and gardens in mountains. In terms of actions, they represent holding fast. In terms of roads, they represent major roads. In terms of thoughts, they represent contemplation. In terms of legal matters, they represent prisons. In terms of the ground, they represent fields and tombs. In terms of people, they represent merchants, fortune-tellers, and witches. In terms of places, they represent shops and businesses. In terms of flavors, they represent sweetness. In terms of colors, they represent yellow. In terms of human affairs, they represent partiality and petitioning. In terms of places, they represent granaries and warehouses. In terms of the body, they represent the spleen and skin. In terms of diseases, they represent swelling and diarrhea. In terms of human affairs, they represent gathering herbs and carrying young children. In terms of epidemics, they represent seasonal outbreaks and vomiting.

父母：父母尊長文書吏，印授衣服轎車船，契約本事勞心力，天地墳墓屋田園。

The class of phenomena represented by "parents" among the Six Relations: it governs parents and all elders, documents and officials; seals, credentials, clothing, palanquins, carriages, ships; contracts and evidence, as well as all matters requiring mental effort and labor; it also governs heaven and earth, tombs, houses, and fields. Whenever the parents are used as the Useful God in divination, the focus is on these related people and things. The parents are also the "overall" line of the entire hexagram. Anything related to protection, coverage, bearing, or evidence falls under its jurisdiction.

天地蓋載，日月星辰，父母叔伯，田土墳塋。尊長貨殖，旗旌光明，舟車橋轎，軍壘州營。園圃草木，網罟帶繩，兵戈屋宇，牛馬飛鳴。衣服桌凳，期信頭名，文榜曉示，交易行程。文書契約，嘔逆勞心，見解學問，容止詞說。文章印授，官職事業，圖籍號令，差劄條敕。

The detailed categories represented by the parents' hexagram are as follows: Heaven covering and Earth bearing, the sun and moon and stars high above, all belong to the parents. In human relationships, they represent parents and uncles. In terms of land, they represent fields and tombs. In terms of people, they represent elders. In terms of affairs, they represent business and trade. In terms of objects, they represent flags and bright items. In terms of transportation, they represent boats, vehicles, bridges, and palanquins. In terms of places, they represent military camps and garrisons. On the ground, they represent gardens, orchards, and grasses. In terms of tools, they represent nets and ropes. In terms of weapons, they represent spears and halberds. In terms of dwellings, they represent houses. In terms of livestock, they represent oxen and horses making noise. In daily use, they represent clothing, tables, and chairs. In human affairs, they represent making appointments and keeping promises, as well as being listed at the top of a list. In official documents, they represent public notices and announcements. In commerce, they represent trade and travel. In terms of evidence, they represent documents and contracts. In terms of the body, they represent vomiting and nausea. In terms of mental strength, they represent labor and hardship. In terms of knowledge, they represent understanding and insight. In terms of demeanor, they represent appearance and speech. In terms of literary affairs, they represent writings and official documents. In terms of official career, they represent official positions and careers. In terms of government offices, they represent records, orders, assignments, and official decrees.

子孫：福德僧道尼師貴，緝捕醫藥閒漁僧，皮毛六畜氣方珠，犀角電雪枕玳瑁。

The "子孙" among the Six Relations is also known as "福德," and it represents the following categories: monks, Taoist priests, and nuns, who are considered esteemed outsiders; officers involved in apprehending criminals, doctors and medicinal herbs, as well as idle fishermen and wandering monks; animal skins and domesticated animals; meridians, medicine, and jewels; rhinoceros horns, electric light, snow, bedding, and tortoiseshell. "子孙" is the deity in the hexagram that resolves misfortunes, capable of overcoming "官鬼." Therefore, when predicting illness, it is used as medicine; when predicting disputes, it dispels official troubles; and when predicting theft, it helps capture thieves.

子息鈍納，生養魚蟲，喜慶雪晴，睿色長空。景風瑞物，待載酒肉，毛甲頭髮，禽獸狗畜。玳瑁珠象，童稚門福，師巫捕抗，苻藥醫卜。道路稱意，人口欽伏，器皿光華，僧道林麓。內外誠實，逍遙退福，敕神正直，空田並谷。

The detailed symbolic representations of the "Children" line (子孙爻) are as follows: In terms of people, it represents children, characterized by dullness and clumsiness. In terms of living beings, it represents the breeding and nurturing of fish and insects. In terms of weather, it signifies joy and the clearing of skies after snow. In terms of appearance, it represents clarity and brightness like the open sky. In terms of natural phenomena, it represents harmonious winds and auspicious objects. In terms of banquets, it represents the preparation of meat and wine. In terms of the body, it represents hair and fur. In terms of animals, it represents birds, beasts, and domesticated dogs. In terms of treasures, it represents tortoiseshell, pearls, and ivory. In terms of people, it represents children. In terms of family, it represents blessings and good fortune. In terms of people, it represents teachers, shamans, and law enforcers. In terms of esoteric practices, it represents talismans, medicinal herbs, medical skills, and divination. In terms of travel, it represents smooth and favorable journeys. In terms of people's opinions, it represents the admiration of the public. In terms of vessels, it represents cleanliness and beauty. In terms of people, it represents monks and Taoists. In terms of places, it represents mountains, forests, and wild areas. In terms of the mind, it represents sincerity inside and out. In terms of circumstances, it represents ease and freedom, and retirement with happiness. In terms of deities, it represents righteous gods who have been officially enshrined. In terms of agriculture, it represents fallow fields and grain crops.

妻財：妻妾使下及婢女，飲食財同色信禮，氣象風雲雨露來，貨物受用倉為美。

The class imagery associated with "妻财" as one of the Six Relations: it governs wives and concubines, servants and maid-servants; it governs food and money, as well as colors, tokens, and gifts; in terms of weather, it represents clouds, winds, rains, and dew; in terms of objects and usage, it represents goods and daily necessities, with a preference for abundant granaries. When divining matters related to money, spouses, servants, or food, "妻财" is taken as the Useful God.

妻妾財寶，四肢骨脈，什物受用，廚灶毀折。產業庫務，精神氣色，飲食乳奶，菜蔬米麥。奴婢娼妓，不省妨克，無舉庸懶，泉源雨澤。吏後勞力，無礫形宅，請給俸祿，豬羊伏迢。

The wife and wealth hexagram can represent the following categories in detail: in terms of people, it refers to wives and concubines; in terms of objects, it refers to wealth and treasures. In terms of the body, it refers to limbs and bones. In terms of utensils, it refers to daily necessities and resources for use. In terms of places, it refers to the kitchen and stove. In terms of affairs, it refers to damage and loss. In terms of family business, it refers to property and storage. In terms of the person, it refers to spirit and appearance. In terms of food, it refers to dairy products, vegetables, and grains. In terms of people, it refers to servants and prostitutes; in terms of temperament, it refers to being simple-minded and prone to causing harm and conflict. In terms of actions, it refers to being unwilling to act and lazy. In terms of weather, it refers to springs and rain. In terms of people, it refers to officials and servants; in terms of affairs, it refers to exerting effort and labor. In terms of residence, it refers to a flat and smooth house shape without gravel. In terms of salary, it refers to receivingofficial stipend (salary). In terms of livestock, it refers to pigs and sheep kept in pens far away.

兄弟：兄弟姊妹及同類，口舌貪淫氣始生，好賭失信行無禮，不正形丑亂相侵。

The class of "brothers and sisters" among the Six Relations represents siblings and all peers and similar beings; it signifies disputes over words, the initial emergence of lustful thoughts; it indicates a tendency towards gambling, breaking promises, and acting improperly; it suggests a lack of moral character, an unattractive appearance, and a propensity for欺凌 and infringement. Brothers and sisters are the spirits that rob wealth. In divination concerning money, it is most undesirable for this class to be prosperous and strong.

兄弟昆仲，同居親情，門缺豎立，牆壁園營。克妻害婢，賭博田墳，搬唆口舌，爭鬥眾人。敗詐阻隔，朋友近鄰，無理失信，悞氣傷神。沐浴孔竅，肘腋抬擎，糞壞臭腐，瘦弱身窮。舒融嫉妒，姊妹貪淫，場木私用，霧露風雲。

The detailed symbolic representations of the Brothers' line are as follows: In terms of human relationships, they represent brothers and siblings; in the context of the family, they signify cohabitation and familial affection. In relation to the dwelling, they denote a broken gate or a newly erected structure, as well as walls, gardens, and fortifications. In terms of human affairs, they indicate harming the wife and mistreating servants; in terms of hobbies, they represent gambling; in terms of land, they denote fields and burial grounds. In matters of disputes, they signify inciting conflicts, verbal disputes, and quarrels with the crowd. In terms of actions, they represent corruption, deceit, and obstruction. In terms of people, they denote friends and neighbors; in terms of character, they indicate unreasonable behavior and lack of trustworthiness. In terms of emotions, they represent frustration and mental distress. In terms of the body, they denote bathing and orifices; in terms of body parts, they represent the elbows, armpits, and lifting movements. In terms of filth, they denote excrement and foul odors. In terms of physical condition, they represent thinness and weakness; in terms of circumstances, they denote poverty. In terms of inner disposition, they signify an outwardly harmonious demeanor but an inwardly jealous heart. In terms of people, they denote sisters; in terms of desires, they represent lust. In terms of fields and gardens, they denote the private use of timber. In terms of weather, they signify mist, dew, clouds, and wind.

官鬼：官鬼神邪病崇盜，失物輸贏災夢憂，電閃主人廳殿類，溝渠獄尻制身愁。

The class of "Official Ghost" among the Six Relations primarily represents government offices, ghosts and supernatural evils, diseases, misfortunes, thieves; it also signifies lost items, gains and losses, calamities, nightmares, and worries; it represents lightning, the main hall of a family's residence; it also signifies ditches, prisons, ailments of the buttocks, and all matters that restrain the body and cause distress. The "Official Ghost" is both a deity of official rank and a deity of illness: one seeks it for official matters, but avoids it when divining illness. Its application depends entirely on the specific matter being divined.

官鬼事發，君主職清，江河溝渠，固審不明。公庭東道，災害傷身，鬼崇凶禍，市肆招刑。嫌疑憎妒，尸骸魂臭，疾病瘡癤，怪夢虛驚。怨謗狡詐，賊盜仇人，文天奉仗，破損不堪。輪鼠權車，霜雷霄電，怪果瘋瘢。

The official ghost line may represent the following detailed categories: in matters, it indicates exposure of a case; in people, it refers to the sovereign or officials in important positions. In terrain, it represents rivers, canals, and ditches. In judgment, it signifies stubbornness and difficulty in clarification. In places, it refers to official halls, courts, and venues for banquets and hospitality. In disasters, it indicates calamities and injuries. In spiritual phenomena, it represents ghosts, evil spirits, and misfortunes. In the marketplace, it refers to legal troubles arising from trade. In human relations, it indicates suspicion, hatred, and jealousy. In ominous matters, it represents corpses and foul-smelling spirits. In illness, it refers to diseases and sores. In dreams, it indicates strange dreams and sudden fears. In speech, it represents slander and deceit. In people, it refers to thieves and enemies. In ceremonial processions, it indicates carrying documents and banners. In objects, it represents broken items. In tools, it refers to wheels of vehicles and the vehicles occupied by petty people. In celestial phenomena, it indicates frost, thunder, clouds, and lightning. In strange events, it refers to strange fruits; in illness, it indicates insanity and scars.

此尾五句，應在官鬼上，未知是否，存考。

The above remarks about "luan shu quan che" and the following sentences should, according to the meaning, be placed under the section of official ghost, but it is unknown whether the original text was arranged in this way. This is a note by the editor regarding the original arrangement, not part of the divination interpretation.