Preface (by Huang Zongxi of the Qing dynasty)

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.