Divination on Human Affairs, Second Section

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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