On the Interaction of Body and Function in Divination: Part Four

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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