Divination by Form and Objects

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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