The Eight Trigrams determine the order of yin and yang.

乾為父，震長男，坎中男，艮少男； 坤為母，巽長女，離中女，兌少女。

The Eight Trigrams are divided into parents and their six children according to yin and yang. Qian represents the father, Zhen represents the eldest son, Kan represents the middle son (second son), and Gen represents the youngest son (younger brother); these four trigrams belong to yang. Kun represents the mother, Xun represents the eldest daughter, Li represents the middle daughter, and Dui represents the youngest daughter; these four trigrams belong to yin. When divining about people, one should take the images in this order.

澤火革：體金，互巽木，變澤山咸。 離卦初爻，陽動變陰，變艮卦兌金，為少女，離火克之。巽為股，乾金克之，曰：傷股。得艮土生，入兌金，斷曰：不至於死。 體用於變爻，作動靜取之。動者為用，靜者為體。

The first example, "Ge" (Hexagram 49): The upper trigram is Dui (Lake), which belongs to metal, and the nuclear hexagram contains Xun (Wind), which belongs to wood. After the moving line changes, it becomes "Xian" (Hexagram 31). In this hexagram, the first line of the lower trigram Li (Fire) changes from yang to yin, causing the lower trigram to become Gen (Mountain). The upper trigram Dui belongs to metal as the main trigram, and Dui is also associated with a young woman. The lower trigram Li belongs to fire, which overcomes the metal main trigram, so it is predicted that a woman is injured. Xun corresponds to the thigh in the human body, and the nuclear trigram Qian (Heaven) metal overcomes Xun wood, so it is said "injury to the thigh." Fortunately, the changed trigram Gen belongs to earth, and earth generates Dui metal, so the main trigram is saved, and it is predicted that she will not die. The distinction between the main trigram and the used trigram is based on the moving line: the trigram that is activated is the used trigram, and the trigram that remains unchanged is the main trigram.

地雷復：體土、用金，變地澤臨。 木是用爻，斷出軟物，文章之體也。 天澤履：體金、用金，互卦木火，變乾卦。 此卦斷出是鐵器之物。 澤火革：用金、體火，互卦金木，變火雷噬嗑。 此卦乃用金體火，夏火得旺，能出土，必是土物也。

The second example, "Earth Thunder Fu": The main hexagram is Upper坤 (Earth), which belongs to earth, and the used hexagram belongs to metal. After the moving line changes, it becomes "Earth Lake Lin". The lower Zhen (Thunder) wood is the moving line, so the thing being divined is soft, belonging to the nature of documents and writings. The third example, "Heaven Lake Lv": The main hexagram belongs to metal, and the used hexagram also belongs to metal. The nuclear hexagram shows wood and fire, and after the moving line changes, it becomes "Heaven Qian". This hexagram indicates the thing being divined is of the nature of ironware. The fourth example, "Lake Fire Ge": The used hexagram belongs to metal, and the main hexagram belongs to fire. The nuclear hexagram shows metal and wood, and after the moving line changes, it becomes "Fire Thunder Shi Ke". This hexagram is using metal and the main hexagram is fire. If it is in summer, fire is strong because it is in its season, and strong fire can generate earth, so it is determined that the thing being divined must be made of earth.

雷澤歸妹：用木、體金，互卦水火，變火澤睽。 用爻屬木變火，體卦屬金。四爻變卦成艮，土能生金，斷出是鐵。 澤天夬：體金、用金，互卦金，變兌卦。 此卦非金是石，斷是破磁盤也。

Fifth Rule, "Thunder Lake Gui Mei": The used hexagram belongs to wood, the body hexagram belongs to metal, the nuclear hexagram shows water and fire, and the moving line changes into "Fire Lake Kui". The used line belongs to wood but transforms into fire, while the body hexagram belongs to metal; after the fourth line changes, the upper hexagram becomes Gen (earth), which can generate兑 (metal), so the body is supported and thus the matter is judged to be iron. Sixth Rule, "Lake Heaven Guai": The body hexagram belongs to metal, the used hexagram also belongs to metal, the nuclear hexagram remains metal, and the moving line changes into "Dui as Lake". This hexagram is full of metal but not real metal, and Dui signifies destruction and brokenness, so it is judged to be a stone-like object—a broken porcelain plate.

澤火革：互卦金木，變艮卦。 本卦得澤火革，為少女，近物為口，遠取羊。內離為中女，近日，遠取雉。初爻變艮卦為土，土能生金，則扶起兌金之妹。次除去初爻，移上四爻，又成巽木，斷得傷股之災。得初爻變艮土生兌金，是故有救而不至於死也。

Seventh principle, still using the hexagram "Ge" (泽火革): the nuclear hexagram shows metal and wood, and after the moving line changes, it becomes Gen. The primary hexagram is "Ge" (泽火革): the upper trigram is Dui (兑), representing a young woman, which in the human body corresponds to the mouth, and in external objects corresponds to a sheep; the lower trigram is Li (离), representing a middle woman, which in the human body corresponds to the sun, and in external objects corresponds to a wild chicken. The first line changes into the trigram Gen (艮), which belongs to earth, and earth can generate metal, thus supporting the Dui metal "young woman." Next, removing the first line and taking the fourth line upward, the middle four lines again produce the trigram Xun (巽), which represents the thigh, thus indicating an injury to the thigh. Fortunately, the first line changing into Gen earth supports the Dui metal, so the body trigram is saved, and thus the injury is only minor, not fatal.

「近取諸身」，干頭、坤腹、震足、巽股、坎耳、離目、兌口、艮手，人身；「遠取諸物」，乾馬、坤牛、震龍、巽雞、坎豕、離雉、艮狗、兌羊，畜道。 天水訟卦，變兌，欲要求財。蓋卦是體生，而乃洩已之氣，其財空望。次得離卦屬火，能克金。其日午時，客來食去酒，返自消耗也。

The phrase "nearby taking from one's own body" refers to the eight trigrams being associated with parts of the human body: Qian represents the head, Kun the abdomen, Zhen the feet, Xun the thighs, Kan the ears, Li the eyes, Dui the mouth, and Gen the hands. The phrase "distantly taking from things" refers to the eight trigrams being associated with domestic animals: Qian represents a horse, Kun a cow, Zhen a dragon, Xun a chicken, Kan a pig, Li a wild chicken, Gen a dog, and Dui a sheep. The eighth principle involves the hexagram "Heaven and Water Controversy" transforming into Dui. The question concerns seeking wealth. This hexagram is the body trigram giving birth to the used trigram, which instead drains the body's energy, so wealth is unattainable. Furthermore, within the hexagram, the Li trigram, which belongs to fire, is able to overcome metal (the metal body trigram). This indicates that on the day of the noon hour, a guest will come and consume the food and drink, resulting in the person spending their own money unnecessarily.

又如占卦問吉事，則看卦中有生體之卦，則吉事應之必速。便看生體之卦，於八卦時序類決其日時。如生體是用卦，則事即成。生體是互卦，則漸成。生體是變卦，則稍遲耳。若有生體之卦，又有克體之卦，則事有阻節，好中不足產。便看克體卦氣阻於幾日，若干克體，阻一日，兌克體，阻二日之類推之。如占吉事，無生體之卦，有克體之卦，則事不諧矣。無克體之卦。則吉事必可成就矣。

When divining for good news, first check if there is a trigram that generates the main trigram in the hexagram. If there is, good things will come quickly. Then look at the time sequence of the generating trigram in the Eight Trigrams system to determine the day and time when the result will occur. If the generating trigram is the used trigram, the matter will be resolved immediately; if it is the nuclear trigram, the matter will be resolved gradually; if it is the resulting trigram, the matter will be resolved a little later. If there is both a generating trigram and a controlling trigram, the matter will encounter obstacles, with some shortcomings in the good outcome. At this time, look at the trigram that controls the main trigram to determine how many days the obstacle will last. If the trigram of Heaven controls the main trigram, the obstacle will last one day; if the trigram of Lake controls the main trigram, the obstacle will last two days; the rest follow the sequence of the Earlier Heaven trigrams. If the hexagram for good news does not contain a generating trigram but instead contains a controlling trigram, the matter will not succeed. If there is no controlling trigram, the good matter will certainly succeed.

又如占不吉之事，卦中有生體之卦，則有救無害；如無生體之卦，事必不吉矣。若以日期而論，看卦中有生體之卦，則事應於生體卦氣之日；有克體之卦，則事敗於克體卦氣之日。要在活法取用也。

If the divination shows an unfavorable outcome, if there is a trigram that supports the main subject, then there is some help and the harm is not great; if there is no trigram that supports the main subject, then the matter will certainly be unfavorable. If we consider the time, if there is a trigram that supports the main subject, the matter will come to fruition on the day corresponding to the trigram that supports the main subject; if there is a trigram that harms the main subject, the matter will fail on the day corresponding to the trigram that harms the main subject. It should be applied flexibly in practice, and not followed rigidly.

大凡占卜，以體為其主，互用變皆為應。卦用最緊，互次之，變卦又次之。故曰用為占之即應，互為中間之應，變為事占之終應。然互卦則分其有體之互，有用之互。如體在上，則上互為體之互，下互為用之互，體卦在下，則下互為體之互，上互為用之互。體互最緊，用互次之。

In general, divination is based on the main hexagram, with the mutual hexagram, the used hexagram, and the resulting hexagram all considered as responses. Among these three, the used hexagram is most important, the mutual hexagram comes next, and the resulting hexagram is least important. Therefore, it is said that the used hexagram represents the immediate response, the mutual hexagram represents the response during the middle of the matter, and the resulting hexagram represents the response at the end of the matter. As for the mutual hexagram, it can be further divided into 'mutual of the main hexagram' and 'mutual of the used hexagram'. If the main hexagram is on top, then the upper mutual (the hexagram formed by lines three, four, and five) is the mutual of the main hexagram, and the lower mutual (the hexagram formed by lines two, three, and four) is the mutual of the used hexagram. If the main hexagram is at the bottom, then the lower mutual is the mutual of the main hexagram, and the upper mutual is the mutual of the used hexagram. The mutual on the main hexagram side is most important, while the mutual on the used hexagram side is next.

例如觀梅恆卦，互兌、乾，兌為體，互見女子折花。若干為體，互則老人折花矣。蓋兌、乾皆克體，但取兌而不取乾，此體互用之分。 大凡占卦，變卦克體，事於末後，必有不吉。變生體及比和，則事事臨終有吉利。此用互變之訣也。

For example, when divining about observing plum blossoms and obtaining the Hexagram of Constancy, the changing hexagram produces the trigrams of Dui and Qian. Since Dui is the mutual trigram on the side of the subject, it is interpreted as a woman plucking flowers. If Qian were the mutual trigram on the subject's side, then it would be interpreted as an old person plucking flowers. Both Dui and Qian are trigrams that overcome the subject, but only Dui is taken, not Qian. This distinction is between the mutual trigram of the subject and the mutual trigram of the use. In general, when the changing hexagram overcomes the subject, the outcome at the end will certainly be unfavorable. If the changing hexagram generates the subject or is harmonious with it, then everything will end up being favorable. This is the rule concerning the use, mutual, and changing trigrams.

占卦即以卦分體用互變，即以五行之理斷其吉凶。然生克之理，於內卦體用互變，一定之生克。若外卦，則須明其真生真克之五行，以分輕重，則禍福立應。何也？假如干、兌之金為體，見火則克，然有真火之體，有火之形色。真火能克金，形色則不能克。能克則不吉，不能克則不順而已。蓋見爐中火，窯灶之火，真火也。烈焰巨炷，真火也。乾、兌為體，遇之不吉。若色之紅紫，形之中虛，槁木之離，日火之火，則灶之形色，非真火也，乾、兌之體，不為深忌。又若一盞之燈，一炬之燭，雖曰真火，微細而輕，小不利耳。

After the hexagram has been cast and the main trigram (体), the used trigram (用), the interacting trigrams (互), and the changing trigram (变) have been clearly identified, the fortune is then judged according to the principles of the Five Phases. However, the principle of generation and overcoming (生克) within the inner trigram's main and used trigrams and their interacting trigrams is fixed and unchanging. As for the outer trigram (外应), it is necessary to distinguish clearly what is "true generation" and "true overcoming" in terms of the Five Phases, and to determine their relative importance, so that the fortune will immediately manifest. Why is this so? For example, if the trigrams of Qian or Dui (representing metal) are the main trigram, and fire appears, it would normally overcome metal. However, fire has "true fire" and also fire that only has the form and color of fire. Only true fire can overcome metal, while fire that only has the form and color cannot. If something can overcome, it is not auspicious; if it cannot overcome, it is only a minor inconvenience. For instance, fire in a stove or in a kiln is true fire; fierce flames or large flames are also true fire. If the trigrams of Qian or Dui encounter such true fire, it is not auspicious. However, if it is only the red and purple color, or a hollow shape, or something like withered wood belonging to Li (fire), or sunlight, which only have the form and color of fire, not true fire, then the trigrams of Qian or Dui do not need to be greatly feared. Another example is a lamp or a candle, which although they are true fire, are small and weak, causing only minor disadvantages.

又若震、巽之木體，遇金則克，然釵釧之金，金鉑之金，成錠之銀，杯盤之銀，與器之錫，瑣屑之鋼鐵皆金也。此等之金，豈能克木？木之所忌者，快刀銳刃，巨斧大鋸。震、巽之體，值之必有不吉。又若離火為體，見真水能克。然但見色之黑者，見體之溼者，與夫血之類，皆坎之屬，終忌而不深害也。餘卦為體，所值外應，克者皆以輕重斷之。

For example, if the trigrams Zhen (Thunder) and Xun (Wind), representing wood, are the main element, they are naturally vulnerable to metal. However, the metal in question here may be in the form of jewelry, gold leaf, silver ingots, silverware, tinware, or scraps of iron and steel. These are all forms of metal, yet none of them can effectively overcome wood. Wood is truly harmed by sharp tools like a knife, a big axe, or a saw. If Zhen or Xun, representing wood, encounter these, it will certainly be an ill omen. Similarly, if the trigram Li (Fire) is the main element and encounters true water, it can be overcome. But if only black-colored objects, dampness, or blood are present—though all belong to Kan (Water)—they are merely considered unfavorable and do not cause serious harm. In the case of other trigrams as the main element, any external factors that are capable of overcoming the main element should be judged in the same way, distinguishing between light and heavy effects.

若夫生體之卦，亦當分辨。土與瓦器皆坤土，金遇之，土能生金，瓦不能生也。樹木柴薪，皆木也。離火值之，柴薪生火之捷，樹木之末伐者，生炎之遲也。木為體，真水生木之福重，如豕如血雖坎之屬，生木之類輕也。其餘五行生剋，並以類而推之。

As for the hexagram representing the body, it is also necessary to distinguish between true and false relationships. Both soil and pottery belong to the Earth element, but when the Metal element encounters them, soil can truly generate Metal, while pottery cannot. Similarly, both trees and firewood belong to the Wood element, but when the Fire element meets them, firewood quickly generates fire, whereas an uncut living tree generates fire slowly. When Wood is the main element, true Water that nourishes Wood brings great fortune; however, things like pigs and blood, although also belonging to the Water element, have a weaker ability to nourish Wood. The principles of generation and overcoming among the other Five Elements follow the same reasoning.

凡體卦宜乘旺，克體之卦宜衰。蓋體卦之氣，如春木、夏火、秋金、冬水、四季之月土，此得令之卦，乘旺之氣，雖有他卦克之，亦無大害。用互變卦，乘旺皆吉，但不要克體之卦氣旺。而體卦氣衰是不吉之占。占者有此，若問病必死，問訟必敗。若非問訟與病而常占，則防有官病之事。末臨其期，在於克體卦氣之月日也。

In general, the main hexagram should be in a strong and flourishing state, while the hexagram that overcomes the main one should be weak. When the main hexagram's energy corresponds to the season, such as wood in spring, fire in summer, metal in autumn, water in winter, and earth in the four seasons, it is considered a hexagram in its proper season and in a strong condition. At such times, even if another hexagram comes to overcome it, the harm is not great. The used hexagram, the interacting hexagram, and the resulting hexagram, when in a strong condition, are naturally favorable. However, one must avoid allowing the hexagram that overcomes the main one to be strong. Conversely, if the main hexagram's energy is weak, the divination is unfavorable. If someone encounters this situation, predicting illness will indicate death, predicting legal disputes will indicate defeat. Even if the question is not about illness or legal matters, there is still a risk of encountering legal troubles or health issues. The time when these events will occur is indicated by the month and day corresponding to the energy of the hexagram that overcomes the main one.

若卦體旺而復有生體之卦，吉事之來，可刻期而至矣。若內卦外卦有生體者，體卦雖衰，亦無大害也。內外並也生體，雖體之卦黨多，皆是衰卦，終不吉也。故體用之卦，必須詳其盛衰也。

If the main trigram is strong and there is another trigram in the hexagram that generates the main trigram, then the day when good fortune arrives can be awaited with a set time. If either the inner or outer trigram generates the main trigram, even if the main trigram is weak, it will not cause great harm. However, if neither the inner nor the outer trigram generates the main trigram, then even if there are many supporting trigrams on the main trigram's side, they are all weak trigrams, and the outcome will still be unfavorable. Therefore, one must carefully examine the strength and weakness of the trigrams on both the main and auxiliary sides.

占卦體用互變既分，必以內外之卦察其動不動。不動不占，亦不斷。其吉凶悔吝，生乎動也。夫體卦為靜，互卦為靜，用卦變卦則動也，此內卦之動靜也。以外卦言之，方應之卦，天地地理之卦，應皆靜，若人事之應，器物之類，則有動者矣。

After determining the body, use, mutual, and resulting hexagrams, one must also examine whether the inner and outer hexagrams are moving or still. If the matter is not moving, do not divinate, for even if you do, it will not change — because good fortune, misfortune, regret, and hardship all arise from movement. Regarding the inner hexagram: the body hexagram is still, the mutual hexagram is also still, while the use and resulting hexagrams are moving; this is the movement and stillness of the inner hexagram. Regarding the outer hexagram: the response from direction, the response from heaven, earth, and geography are still; however, the response from human affairs and objects may involve movement.

器物本靜，人持其器物而來，則動矣。若干馬、坤牛，皆動者矣。蓋水之井沼，土之山岩石，皆靜者矣。人汲水擔水而前，水之動也。又人持石負土而前，土之動也。於外卦之應，觀其動靜而審其吉凶，動而吉者，應吉之速；動而凶者，應凶之速；不動而應者，吉凶之末見也。此則外卦體用之動靜也。

Objects are originally still, but once someone carries them and comes over, they become moving. For example, the horse governed by Qian trigram and the ox governed by Kun trigram are naturally moving. As for wells and ponds in water, and mountains and rocks in the earth, they are still. However, when people draw water and carry it over, the water becomes moving; when people carry stones or shoulder soil and come over, the earth becomes moving. In judging the response of the outer trigram, one must examine whether it is moving or still to determine fortune and misfortune: if it moves and shows a favorable image, the favorable response comes quickly; if it moves and shows an unfavorable image, the unfavorable response comes quickly; if it remains still and is just placed there, neither fortune nor misfortune has yet appeared. This is the principle of the outer trigram's form, function, movement, and stillness.

若夫起卦之動靜，亦以我之中靜而觀其動者而占之。如雀之爭墜，如牛雞之衰鳴，如枯木之墜，皆物之動者，我以靜而占之也。 又若我坐，則事應之遲；我行而事應之速；我立而半遲半速，此皆動靜之理也。

As for the movement and stillness when casting a divination, it is based on my own inner stillness to observe the moving things outside and then cast the卦. For example, two sparrows fighting over a branch and falling to the ground, a cow and a chicken emitting a mournful cry, or a dry branch falling by itself, are all instances of things moving, while I use my stillness to divinate them. Furthermore, when I am sitting while casting the卦, the matter will take longer; when I am walking, the matter will happen more quickly; and when I am standing, it will be neither too fast nor too slow. These are all principles of movement and stillness.

坐端之訣，以我之所坐為中，八位列於八方，占卦決斷之。須虛心待應，坐而端之，察其八卦八方應兆，以為占卜事端之應。隨其方卦有生克之應者，以定所占之家吉凶也。

The method of "sitting in the center" involves taking the position where one is sitting as the central point, and arranging the eight trigrams around the eight cardinal directions. Using this arrangement, one can then proceed to divinate. The practice involves keeping the mind calm and waiting for external signs to appear, sitting still and observing the signs that manifest in each of the eight directions corresponding to the trigrams. These signs serve as the response to the matter being divined. Then, by examining the relationships between the trigrams of each direction and the main trigram, one determines the fortune or misfortune of the matter in question.

如干上有土生之，或乾宮有諸吉兆，則尊長老人分上，見吉慶大事。若干上有火克之，或有凶兆，則主長上老人有憂。 坤有火生之，或坤上有吉兆，則主母親分上或主陰人有吉利之喜。坤宮見克，或有凶兆，則主老母陰人有災厄。

For instance, if an earth symbol appears on the Northwest position of the Trigrams, it would generate the metal of the Heaven Trigram, or if there are various auspicious signs on the Heaven Trigram position, it indicates that there will be great good fortune for the elders in the family. If a fire symbol appears on the Heaven Trigram position, it would overcome the metal of the Heaven Trigram, or if there are ominous signs, it indicates that the senior family members will face troubles. If a fire symbol appears on the Southwest position of the Trigrams, it would generate the earth of the Earth Trigram, or if there are auspicious signs on the Earth Trigram position, it indicates that there will be good fortune for the mother's generation or women in the family. If the Earth Trigram position is overcome or there are ominous signs, it indicates that the elderly mother and women in the family will face misfortunes.

震宮有水生之，及東方震宮有吉兆，則喜在長子長孫；見克而或見凶，則長子長孫不利。 坎宮宜見五金及有吉利之讖，則喜在中男之位；若土克，若見凶，則憂在中男矣。 離宮喜木生之，或有可喜之應，則中女有喜；若遇克或見凶，則中女有厄矣。

In the eastern direction, if the Trigram Zhen (Thunder) position shows an image of water that nourishes the wood of Zhen, or if there is a favorable omen, joy will be associated with the eldest son or eldest grandson. If there is a sign of being overcome or an ominous omen, it will be unfavorable for the eldest son or eldest grandson. In the northern direction, it is favorable to see the image of metal (which generates water) and auspicious signs, which will bring joy to the middle son (second son). If there is an image of earth that overcomes the water of Kan, or an ominous omen, misfortune will fall upon the middle son. In the southern direction, the Trigram Li (Fire) benefits from the image of wood that nourishes the fire of Li, or from favorable signs, which will bring joy to the middle daughter. If there is an overcoming sign or an ominous omen, the middle daughter will face calamity.

艮為少男之位，宜火生之，見吉則少男之喜；若遇克，或見凶，則災及少男。問產必不育矣。 兌為少女，土宜生之，見吉則少女有喜，或有歡悅之事。若問病，如干卦受克，病在頭。坤宮見克，病在腹，推之震足、巽股、離目、坎耳及血、艮手指、兌口齒，於其克者定見其病。 至於八端之中，有奇占巧卜者，則在乎人。此引其端為之例也。

The Northeast direction, associated with the mountain (Gen), is the position of the Young Male. It is favorable to see signs of fire, which can generate the earth of Gen. If a favorable omen appears, it signifies joy for the Young Male; if there is a conflict or an ominous sign, disaster will affect the Young Male. If one asks about childbirth, it indicates that the child may not survive. The West direction, associated with the lake (Dui), is the position of the Young Female. It is favorable to see signs of earth, which can generate the metal of Dui. If a favorable omen appears, it signifies joy or happiness for the Young Female. If one asks about illness, one should examine which of the trigrams is affected: if Qian is affected, the illness is in the head; if Kun is affected, it is in the abdomen, and so on—Zhen corresponds to the feet, Xun to the thighs, Li to the eyes, Kan to the ears and blood, Gen to the fingers, and Dui to the mouth and teeth. The location of the illness is determined by the affected trigram. As for the various ingenious methods of divination within the eight directions, they require personal understanding. Here, only a brief example is given as a model.

克應者，所謂剋期應驗也。占卜之道，無此訣，則吉凶成敗之事不知應於何時。故克應為卦之切要也。然克則最難，有以數而克之者，有以理而克之者，皆要論也。以數而刻期，必詳其理，如算屋宅之初創，男女之始婚，墳之方葬，器物之新置，俱以年月日時加事物之數而起卦。卦成，則於體用互變之中，視全卦之數，以為約定之期，審其事端之遲速而刻之，如屋宅墳墓永久者也。

The concept of "kè yìng" refers to setting a specific time limit for an event to come true. If divination does not include this principle, one would not know when good or bad fortune, success or failure, would occur. Therefore, kè yìng is a crucial part of interpreting a hexagram. However, setting a time limit is difficult, and there are two main methods: one based on numbers and the other based on reasoning. Both are important. When using numbers to determine the time, one must also consider the circumstances. For example, when calculating the initial construction of a house, the first marriage of a man or woman, the recent burial of an ancestor, or the recent purchase of an item, one uses the year, month, day, and hour along with the number related to the matter to form the hexagram. After the hexagram is formed, one examines the total number of the hexagram, considering its structure, the main hexagram, the interacting hexagram, and the changing hexagram. This total number is taken as the agreed-upon time limit, and then one assesses the speed of the event to determine the exact time. Matters such as houses and tombs are long-term affairs.

屋宅則以全卦之數刻其期。如屋宅之終應，蓋屋宅有朽壞之期也。墳墓亦有損壞，然占墓但占吉凶，不計成敗也。男女之婚，遠亦不過數年。年內之事，全卦之數可決，又不如屋宅之久也。然婚姻亦不過卜其吉凶，不必刻其期也。若吉凶之期，但以生體及比和之年月為吉期，克體之年月為不吉之期也。

The duration of a house is determined by the total number of the entire hexagram, serving as the final verification for the house's fate—since all houses eventually decay. Tombs also deteriorate, but divination for tombs only concerns fortune and misfortune, not success or failure. For marriage matters, even if the time span is long, it does not exceed several years, which falls within the same year. Therefore, using the total number of the entire hexagram can make a decision, unlike houses which last longer. Moreover, marriage is only divined for fortune and misfortune, and it is not necessary to force a specific date. If one wants to determine the auspicious period for fortune and misfortune, one should use the year and month corresponding to the hexagram that generates the main subject and the hexagram that harmonizes with the main subject. The year and month corresponding to the hexagram that overcomes the main subject are considered inauspicious periods.

器物之占，則金石之質終遠，草木之質終不久也。遠者，以全卦之數為年期；近者，以全卦之數為月期。又近者，以全卦為日期也。如置硯，則全卦之數為歲。計筆墨亦可以全卦為歲計。筆墨之小者，以日卦之數可也。此器物刻期之占也。如先天觀梅與牡丹二花，俱旦夕之事，故以卦理推，則不必決其遠日也。如後天老年、少年、雞牛之占，以方卦物卦之數合而計之。老少、雞牛之占，以方卦物卦之數合而計之。老少、雞牛之占，亦只可以日計也。若永遠之占，則以日為月，以月為年矣。

When divining about objects, those made of metal and stone are ultimately durable, while those made of plants and trees are ultimately not long-lasting. For durable objects, the total number of the entire hexagram is used as the annual number; for those closer in time, the monthly number; and for those even closer, the daily number. For example, if a new inkstone is acquired, the total number of the hexagram is used as the annual number; ink and brushes can also be counted by the total number of the hexagram as the annual number; but for smaller brushes and ink, the daily number is sufficient. This is the method of divining the duration of objects. As for the two instances of divining flowers in the Earlier Heaven hexagrams, such as plum and peony, these are matters that occur within a day or two, so only the principles of the hexagram need to be considered, without determining distant dates. As for the instances in the Later Heaven hexagrams, such as the old man, the young man, the chicken, and the ox, the numbers of the directional hexagram and the hexagram representing the object are combined for calculation (this sentence is repeated in the original text); these instances can only be counted by the daily number. For long-term divinations, the days are counted as months, and the months as years.

占者詳吉，必又尋常之占事刻期，則於全卦中細觀生體之卦為吉，應決期克體之卦為凶。應之期遠，則以年，近則以月，又近則以日也。如問求名則乾為體，看卦中有坤、艮，則斷其辰、戌、丑、未之土月日。蓋乾、兌，金體也。此為吉事生體之應。若問病而乾卦為體，則看卦中有離，又看卦中無坤、艮，及有凶犯，則其體死於巳午火日，此克體為凶事之期也。又若問行人，以生體之日為歸期，無生體比和之日，則歸必遲。若此例者，具難盡載，學者審焉。

The person divining should carefully examine the auspicious and inauspicious periods. If it is a common matter requiring a specific time, one should look closely within the entire hexagram: if the hexagram that generates the main hexagram indicates an auspicious period, then it is a favorable time; if the hexagram that overcomes the main hexagram indicates an inauspicious period, then it is an unfavorable time. For distant periods, calculate by years; for closer ones, by months; and for even closer ones, by days. For example, if one asks about seeking official rank and the main hexagram is Qian (Heaven), look to see if the hexagram contains Kun (Earth) or Gen (Mountain), as earth generates metal. Then one should predict the return on the months or days of Chen, Xu, Chou, or Wei, which are earth elements, because Qian and Dui (both metal) are being generated by earth, which is a favorable sign. If one asks about illness and the main hexagram is Qian, look to see if there is Li (Fire) in the hexagram, which overcomes metal, and also check if there is no Kun or Gen to resolve the conflict, and if there are other ominous signs, then one should predict the death of the main hexagram on the days of Si or Wu, which are fire elements. This is the time determined by the overcoming of the main hexagram. Another example is asking when a person away from home will return; one should take the day indicated by the hexagram that generates the main hexagram as the return date. If the hexagram neither generates nor harmonizes with the main hexagram, then the return will certainly be delayed. There are many such examples, but it is impossible to list them all. Scholars should examine them carefully themselves.

人稟陰陽，卦分先後。達時務者，近取諸身，遠取諸物。觀物理者，靜則乎地，動則乎天。原夫萬物有數，易數無窮。動靜可知，不出於玄天之外。吉凶必見，莫逃乎爻象之中。未成卦以前，必虛心而求應；既成卦以後，復觀刻應以為斷。聲音言語，傍人讖兆，當遇形影往來，我心指實皆是，及其六爻以定，三天既生，始尋卦象之端，終測刻應之理。是以逢吉兆而終知有喜，見凶識而不免乎凶。

Human beings receive the energies of yin and yang to be born, and the trigrams are divided into Earlier Heaven and Later Heaven. Those who understand the affairs of the world take their images from their own bodies nearby, and from external objects afar. Those who observe the principles of nature take the still aspect from the earth and the moving aspect from heaven. Upon investigation, all things have their own numbers, and the numbers of the Book of Changes are ever-changing. The mechanism of movement and stillness can be understood, yet they do not go beyond the profound ways of heaven; the fortune and misfortune are certain and will surely appear, and they cannot escape the patterns of the changing lines. Before the trigrams are formed, one must keep an open mind and wait for external responses. Once the trigrams are formed, one should look at the signs of response at that time to make a judgment. Human speech, words unintentionally spoken by others, and the shapes and shadows encountered on the way—all things that I currently consider to be true can be taken as accurate. When the six lines are determined and the original, mutual, and changing trigrams are formed, one should first seek clues from the trigram images, and finally examine the principles of response. Therefore, when encountering a favorable omen, one will surely know there will be good fortune; when seeing an ominous image, one cannot avoid misfortune.

故欲知他人家之事，必須憑我耳目之聞見。未成卦而聞見之，乃已生之事。既定卦而觀察之，乃未來之機。或聞何處喧鬧，主有鬥爭；或聽此間笑語，必逢吉慶；見婦啼嘆，其家陰小有災；東至軍來，必有官司詞訟；或逢枷鎖而枷鎖臨身；倘遇鞭杖而鞭杖必至。若屠而負肉，此為骨肉有災；倘逢血光，而又恐災於孳畜。師巫樂餌，病患臨門。見詖則有犯家先，逢酒則欠神願。陰人至則女子有厄，陽人至則男子當災。

Therefore, to know about others' affairs, one must rely on what is heard and seen. What is observed and heard before the divination is formed refers to events that have already occurred; what is observed after the divination is fixed refers to omens of things yet to come. For example, hearing loud noises somewhere indicates a quarrel; hearing laughter here suggests good fortune; seeing a woman weeping and sighing indicates that the woman and children in that household will suffer misfortune; seeing soldiers coming from the east foretells a lawsuit; encountering shackles and instruments of punishment suggests that someone will be imprisoned; encountering whips and rods indicates that punishment by whipping or beating will come. If one sees a butcher carrying meat, it foretells misfortune for close relatives; if one encounters bloodshed, one should fear that the disaster will fall upon livestock. Seeing a witch, drums, and medicine suggests that illness will come to the door. Seeing something improper or unrighteous indicates a violation of the ancestors; encountering wine suggests that a vow to the gods has not yet been fulfilled. If a woman arrives, it indicates that a woman will face misfortune; if a man arrives, it indicates that a man will suffer calamity.

又須八卦中分，不可一例而論。卦吉而爻象又吉，禍患終無；卦凶而識兆又凶，災殃難免。披麻帶孝，必然孝服臨頭；持杖而號，定主號泣滿室。其人憂終是為憂，其人喜還須有喜。故當觀色察形，以為決意斷心。其或鼓樂聲喧，又見酒杯器皿，若不迎婚嫁娶，定須會客宴酣。欲知應在何日，須觀爻象值數。巽五日而坤八日，離三朝而坎六朝。又觀遠近克應，以斷得買之相期。應遠，則全卦相同；應近，而各時同斷。假如天地否卦，上天一而下地八；設若澤火革卦，上兌二而下離三。依此推之，萬無一失。此人物之兆，察之可推也。

In addition, one must examine the Eight Trigrams separately rather than treating them all the same. If the hexagram is auspicious and the yao signs are also auspicious, there will be no misfortune. If the hexagram is inauspicious and the signs indicate misfortune, calamity is inevitable. If one sees someone wearing mourning clothes, it means that one will surely have mourning clothes oneself. If one sees someone using a cane and crying, it means that there will be crying all over the house. If one meets someone who is worried, it is because of something worrying. If one meets someone who is happy, there will be happy events. Therefore, one should observe the color and appearance, and use this to decide doubts in the mind. If one hears music and laughter, and sees cups and vessels, it is not a wedding, but rather a gathering for feasting. To know which day it will be, one should look at the number corresponding to the yao: Xun corresponds to five days, Kun to eight days, Li to three days, and Kan to six days (all according to the Earlier Heaven numbers). Then, one should look at how far the response is to determine the time of the event: if the response is far, use the total number of the entire hexagram for calculation; if the response is near, use the numbers of the upper and lower trigrams separately. For example, "Heaven and Earth Opposed" has the upper trigram Qian as one and the lower trigram Kun as eight. Again, "Lake and Fire Transformation" has the upper trigram Dui as two and the lower trigram Li as three. By following this method, there will be no error. These are signs of people and things; by careful observation, one can know them.

及其鳥獸之應，仍驗之有準。鵲噪而喜色已動，鴉鳴而禍事將來。牛羊豬犬，日晨不見，金日遇之，六畜有損。木日見豬養豬，必成。庚日見雞鳴，丁日見羊過，此乃凶刃之殺。己日值馬來，壬日豬過，此皆食祿之兆。見吉兆而百事亨通，逢凶讖而諸事阻滯。或若求財問利，須憑克應。以言櫃箱為藏財之用，繩索為穿錢之物。逢金帛寶貨之類，理必有成。遇刀刃劍具之器，損而無益。又看原卦，不可執一。逢財而有財，無財而無益。凡物成器，方繫得全，缺損破碎，有之不足。

As for the responses of birds and animals, they are also quite accurate. The call of a magpie indicates good fortune is on the way; the cry of a crow suggests misfortune is coming. If cattle, sheep, pigs, or dogs are not seen in the morning and it is a day of the Metal element, this indicates loss among the livestock. If on a day of the Wood element, a pig is seen, raising pigs will surely be successful. Hearing a rooster crow on a Geng day or seeing a sheep pass by on a Ding day indicates the image of being cut by a blade (Geng belongs to Metal, which represents a blade, and Ding Fire overcomes Metal, leading to a killing). Meeting a horse on a Ji day or a pig on a Ren day indicates good fortune and prosperity. Seeing auspicious signs brings smooth sailing in all affairs, while encountering ominous portents leads to obstacles. When seeking wealth and profit, one must also rely on the response of the signs: cabinets and boxes are used for storing money, ropes are used for threading money, encountering these indicates accumulation. If one encounters gold, silk, treasures, according to the principle, there will be success. If one encounters blades or weapons, there will be loss without gain. In addition, one must also refer to the primary hexagram, and not rely solely on one aspect: if the hexagram has wealth, there will be real wealth; if it does not, there will be no real benefit. Any object that is complete and well-formed indicates a thorough gain; if it is broken or incomplete, even if one gains something, it will be insufficient.

或問婚姻，理亦相似。物團圓，指日而成；物破損，中逢阻折。此又是一家，聞奧理明，萬事昭然。逢柴炭主憂，折麥主悲。米必奇，豆必傷。末與鞋，萬事和諧；棋與藥，與人期約。斧鋸必有修造，糧儲必有遠行。聞禽鳴，謀事虛說。聽鼓聲，交易空虛。拭目潤睫，內有哭泣之事；持刃見血，外有蟲毒之講。克應既明，飲食同斷。見水為飲食酒湯，遇火為煎炮烤炙。見米為一飯之得，提壺為酌杯之禮。水乃魚暇水中物味，土乃牛羊土內菜蔬。姜面為辛味辣羹，刀砧乃董腥美味。此三天之克應，萬物之樞機。能達此者尚其秘之。

If one asks about marriage, the principles are similar: if the things seen are complete and whole, the matter will be settled soon; if the things seen are broken, there will be obstacles along the way. This forms its own category. Once one understands the profound meaning behind it, all things become clear. Seeing firewood and charcoal indicates worry; seeing broken wheat signifies sorrow. Seeing rice suggests unexpected gain; seeing beans indicates loss. Seeing a cloth and shoes suggests harmony in all affairs (since shoes sound like 'harmony'); seeing chess and medicine suggests a promise or agreement with others. Seeing axes and saws indicates construction work; seeing stored grain suggests a long journey. Hearing birds chirping suggests that plans are just empty talk; hearing drums indicates that trade will be in vain. Seeing someone rubbing their eyes or having moist eyelashes suggests that there will be crying within the family; seeing someone holding a knife and seeing blood suggests that there is a plot involving poison or insects outside. Once the responses are understood, the same principles apply to food and drink: seeing water indicates soup or food; seeing fire indicates stir-frying, roasting, or grilling. Seeing rice indicates a meal; seeing someone carrying a jar indicates a toast. Seeing water suggests fish and shrimp, which are aquatic foods; seeing earth suggests cattle and sheep as well as vegetables grown from the soil. Seeing ginger and flour suggests spicy soup; seeing a knife and cutting board suggests meaty and savory dishes. This is the response of the three types of hexagrams: the base, the interacting, and the changing. It is the key to all things. Those who understand this should keep it carefully.

夫乾之為象也，圓堅而味辛，取象乎卯，為牲之首，為馬為豬，秋得之而食祿盛，夏得之而食祿衰。春為時新之物，水果蔬菜之屬；冬為冷物，隔宿之食。有坎乃江湖海味，有水而蔬果珍羞。 艮為土物同烹，離乃火邊煎炙。秋為蟹，春為馬。凡內必多肉，其味必辛，盛有瓦器，伴有金樽。其於菜也為芹，其於物也帶羽。克生生回，食必鵝鴨。生出克入，野菜無名。

When divining about food, the Qian hexagram signifies food that is round in shape and firm in texture, with a pungent taste. It is associated with the卯 (Mao) branch, which is the first among domestic animals, representing horses and pigs. If the Qian hexagram is drawn in autumn, there will be abundant food; if in summer, the food will be less plentiful. If drawn in spring, it refers to fresh seasonal foods such as fruits and vegetables; if in winter, it refers to cold or leftover food. If the hexagram contains Kan, it indicates seafood from rivers, lakes, and the sea. If there is water, it signifies vegetables and delicacies. If the hexagram contains Gen, it means cooking with local produce in the same pot; if it contains Li, it means roasting or frying by the fire. In autumn, it signifies crabs; in spring, it signifies horses. In all these cases, the meal will have a lot of meat and a strong spicy flavor, served in earthenware vessels, with metal wine vessels as accompaniments. As for vegetables, it refers to celery; as for animals, it refers to feathered birds. If there is a combination of overcoming and being overcome, or if the overcoming is returned, the food will be geese or ducks; if the life qi is dispersed and the overcoming qi enters internally, it will be unnamed wild vegetables.

坤其於坤也，遠客至，故人來，所用必瓦器，所食米果之味。靜則梨棗茄芋，動則魚蝦鮮羊。無骨肉脯，殺亦為藏，藏亦為肚腸。遇客必婦人，克此必主口舌。克出生回，乃牲之味；克入生物，乃集物之烹。見乾、兌，細切薄披；見震、巽而新生舊煮，其色黑黃，其味甘甜，水火併之，蒸炊而已。四時皆為米麥之味，必帶麻姜。仔細推詳必有驗也。

When the坤 hexagram comes up, it indicates the arrival of distant guests and old friends. The utensils used will be made of pottery, and the food will have the taste of grains and fruits. If the hexagram is still, the food will include things like pears, dates, eggplants, and taro. If the hexagram is moving, the food will be fish, shrimp, and fresh mutton. The meat consumed is mostly boneless dried meat. Animals are slaughtered for preservation, and the preserved items are mostly internal organs. The guests at the banquet will certainly be women. If another hexagram overcomes坤, it will indicate disputes and quarrels. When the overcoming energy goes out and the life energy returns, it refers to the taste of livestock. When the overcoming energy enters and the life energy affects things, it means various ingredients are cooked together. If the hexagram contains乾 or兑, the food will be finely sliced and thin. If it contains震 or巽, fresh raw food and old, slow-cooked food will be present. The color is black and yellow, and the taste is sweet. If water and fire are both present, it is simply steaming and cooking. The坤 hexagram represents the taste of millet and wheat in all four seasons, and it will always include sesame and ginger. Careful analysis will surely confirm this.

巽之為卦，主文書柬約之間，講論之際，外客婚姻，故人舊交。或主遠信近期，其色白青，其性曲直，其味酸，其象長。桃李木瓜，齋辣素食，為魚為雞，其豆其面，非濟執而得之，必鋤掘而得之。有乾、兌，食之而致病，有坤，得之非難。炊為炒菜蔬，離為炒茶，帶坎於中，酒湯其食。其無生，半齋半葷。

The trigram Xun represents food that originates from written documents, agreements, and discussions during meetings or debates. It signifies the arrival of outsiders, discussions about marriage, or old friends and acquaintances. It also indicates distant letters and upcoming appointments. Its color is white with a hint of green, its nature is flexible and adaptable, its taste is sour, and its form is slender and elongated. The food associated with this trigram includes peaches, plums, and wood apples, as well as vegetarian dishes with mild spices, fish, chicken, beans, and noodles. These foods are either obtained through assistance from others or through one's own labor. If the trigram contains Qian or Dui (metal overcoming Xun wood), eating such food may lead to illness. If the trigram contains Kun, obtaining food is easier. If there is fire, the food is stir-fried vegetables. If there is Li, it is stir-fried tea. If there is Kan in between, it is soup with wine. If there is no life qi in the trigram, the food is a mix of vegetarian and meat dishes.

其在艮也，會鄰里，有貴人。食物不多，適口而已。其桔油菜果蔬，斫伐于山林帶節，虎狗兔鹿，漁捕網羅，米麻面麥。克入集食，克出羊肉。克入口舌，是非陰災，極不可食。其味甘甜，其色玄黃。

When the Gen trigram comes up, it indicates gathering with neighbors, with a nobleman present at the banquet. The food is not abundant, but only sought for its taste. The food includes oranges, oil, vegetables, and fruits, which are things cut from the mountains and forests with their joints still attached. It includes meat from tigers, dogs, rabbits, and deer, obtained through hunting and trapping, as well as rice, hemp, flour, and wheat. If the vital energy enters internally, it is a mixture of all these ingredients cooked together; if it exits externally, it is lamb. If the vital energy enters and causes speech, there will be disputes and hidden misfortunes, and such food should absolutely not be eaten. Its taste is sweet, and its color is dark yellow.

坎為水象也，水近信至海內，味香有細鱗，或四足。凡曰水族，必可飲食也。或聞簫鼓之聲，或在禮樂之所，其色黑，其味鹹。克出飲酒，回食魚。為豕為目，為耳為血。羹湯物味，酒食水醬。遇離而說文書，逢乾而為海味。

Kan represents water: it indicates messages arriving from the water's edge or distant places at sea; the food is fragrant and delicious, possibly a small fish with scales or a four-legged creature. Any creature from the water can be eaten. One might hear the sound of flutes and drums at the banquet, or be in a place where rituals and music are performed. Its color is black, and its taste is salty. When the energy is outgoing, it signifies drinking alcohol; when returning, it signifies eating fish. Kan also represents pigs, eyes, ears, and blood. The food includes soup, wine, and water-based condiments. If it meets Li, there will be discussions about documents at the banquet; if it meets Qian, then seafood is involved.

震之為卦，木屬也。酒友疏狂，虛輕怪異。大樹之果，園林之蔬，其色青而味酸，其數多，會客少。或有羶臭之氣，或有異香之餚。同離多，主鹽茶；見坎或為鹽醋。 離則文書交易，親戚師儒，坐中多禮貌之人，筵上總英才之士。其物乃煎烤炙燒，其間或茶鹽。白日之夕，雖之以燭，春夏之際。凡物帶花，老人莫食。心事不寧，少者宜之。宜講論，即有益。為雞為雉，為蟹為蛇，色赤味苦，性熱而氣香。逢坎而酒請之爭，逢巽則炒菜而已。

The Zhen hexagram belongs to wood: the guests at the table are unrestrained and wild, acting carelessly and strangely. They eat fruits from tall trees and vegetables from gardens, which are green in color and sour in taste. There is a large amount of food but not many guests. Some may have a strong, pungent smell, or the dishes may be fragrant and delicious. If both Zhen and Li hexagrams appear together, and Li is more prominent, it indicates salt and tea. If Kan appears, it may mean salt and vinegar. The Li hexagram is associated with transactions involving documents. Those sitting at the same table are relatives, teachers, and scholars. The people present are well-mannered, and the food served is grilled, roasted, or fried, with some tea and salt. From day to day, candles are lit, and the time is usually in spring or summer. Any food with flowers is unsuitable for the elderly, but young people who are troubled may find it suitable. At this time, discussion is appropriate, and discussion is beneficial. Li represents chickens, wild chickens, crabs, and snakes, with red color, bitter taste, hot nature, and fragrant smell. If Kan appears, there may be disputes over drinking; if Xun appears, it is only a few dishes being stir-fried.

兌之為卦，其屬白金，其味辛而色白。或遠客暴至，或近交爭來。凡動物刀砧，凡味必有辛辣，凡包裡醃藏。其於暴也，為菲為菱；其於菜也，為蔥為韭。盛而有腥臭，旺而有羊鵝。坐間有潛越之人，或有歌娼之女。單則必然口舌，重則必然歡喜。生出多食，克出好事。

The Dui hexagram belongs to white metal, with a pungent taste and a white color. It may indicate a distant guest arriving suddenly or a nearby acquaintance rushing to visit. All food has been cut with a knife and a mortar, and all flavors are spicy. Most dishes are preserved or wrapped. If referring to dried foods, they are wild leeks and lotus seeds; if referring to vegetables, they are chives and garlic. When the hexagram's energy is strong, there is a smell of fish and meat; when it is vigorous, there is lamb and goose. There may be someone who comes without being invited and sits out of order, or there may be singing girls or courtesans present. Since the Dui hexagram appears only once, it indicates much talking; if it appears twice, it certainly brings joy. When the life qi flows out, it indicates eating a lot; when the overcoming qi flows out, it indicates good news.

夫算其飲食，必須察其動靜。故動則有，靜則無。以體卦下卦為己卦，上為人卦。下為變為客，互之上為酒，下為食物。取象體之下為食何物，變為客體，下食之不終，生體下吉。互克體之不得食。他人克應亦難食。他人生，他人請，己生體生下，己請人。互受生後不計杯杓。上體受生客不計數。變生互，客有後至者；互生克，有先去者。取其日時，以互卦用矣。

To calculate about food, one must observe the movement of the hexagram: if the hexagram moves, there will be something to eat; if it is still, there will not be. When taking the symbolic meaning, the lower trigram of the main hexagram represents one's own side, and the upper trigram represents the other side. The lower trigram that changes represents the guest, the upper part of the mutual hexagram represents wine, and the lower part represents food. Take the symbolic meaning from the lower trigram of the main hexagram to see what kind of food is being eaten. The changing hexagram represents the other side; if the changing hexagram overcomes the lower trigram, the meal will not be completed. If the changing hexagram generates the main hexagram or the lower trigram, it is auspicious. If the mutual hexagram overcomes the main hexagram, then there will be no food. If the other side overcomes the main hexagram, it will be difficult to eat. If the other side generates the main hexagram, it means the other side is hosting; if the main hexagram generates the lower trigram or the main hexagram generates the lower trigram, it means the host is inviting others. If the mutual hexagram is generated after, there will be an endless amount of wine; if the upper trigram (the other side) is generated, there will be an endless number of guests. If the changing hexagram generates the mutual hexagram, it indicates that there will be later arriving guests; if the mutual hexagram generates but also overcomes, it indicates that some guests will leave early. As for the day and time of the meal, use the qi of the hexagram corresponding to the mutual hexagram to determine it.

觀物戲驗者，雖云無益於世，學者以此驗數，而知聖人作《易》之靈耳。物之於世，必有數焉。故天圓地方，物之形也；天玄地黃，物之色也；天動地靜，物之性也；天上地下，物之位也；乾剛坤柔，物之體也。

The method of guessing objects for entertainment, although it does not contribute to worldly affairs, can allow those studying the Book of Changes to verify numerical principles and thus understand the subtle wisdom of the sages in composing the Book of Changes. All things in the world must have their own numbers. Therefore, the sky is round and the earth is square, which refers to the shape of things; the sky is dark blue and the earth is yellow, which refers to the color of things; the sky is dynamic and the earth is still, which refers to the nature of things; the sky is above and the earth is below, which refers to the position of things; Qian is strong and Kun is gentle, which refers to the physical nature of things.

故乾之為卦，剛而圓，貴而堅，為金為玉，為赤為圓，為大為首，為上之果物。見兌為毀拆，逢坎而沉溺，見離為煉煅之金，震為有動之物，巽為木果為圓，坤、艮土中之石，得火而成器。兌為劍鋒之銳，秋得而價高，夏得之而衰矣。

Therefore, the trigram Qian represents something hard and round, valuable and solid: it is like metal or jade, red in color and round in shape, large in form and holds the first position, being the finest kind of fruit. If Qian meets Dui, it indicates destruction or breaking; if it meets Kan, it signifies being submerged in water; if it meets Li, it represents gold that has been melted and forged; if it meets Zhen, it signifies something that moves; if it meets Xun, it represents round fruits on a tree; if it meets Kun or Gen, it represents stones in the earth, which become vessels when burned by fire. When Qian and Dui appear together, it signifies sharp objects like swords: if drawn in autumn, the value is high, but if drawn in summer, the value decreases.

坤之為卦，其形直而方，其色黑而黃。為文為布，為輿為金。其物象牛，其性惡動。得乾乃可圓可方，可貴可賤。震、巽為長器，離為文章，兌為土中出之金，艮為帶剛之土石也。 震之為卦，其色玄黃而多青，為木為聲，為竹為萑葦，為蕃鮮及生形。上柔下剛，是性震動而可驚。得乾乃為聲價之物，得兌為無用之木，見艮山林間之石，見坎有氣之類，巽為有枝葉，見離為帶花。

The hexagram of Kūn represents an object that is flat and square in shape, with a blackish-yellow color. Its forms include patterns, silk and brocade, chariots and vehicles, and metal. Its symbolic image is the ox, which does not like to move. When Kūn meets Qian, it can be both round and square, both valuable and common. When it meets Zhen or Xun, it represents long and slender objects. When it meets Li, it represents ornamental patterns and designs. When it meets Dui, it represents gold dug from the earth. When it meets Gen, it represents hard earth and stone. The hexagram of Zhen represents an object with a dark yellow color and a tendency towards green. Its forms include wood, sound, bamboo, reeds, and the appearance of flourishing and vigorous growth. It is soft on top and firm below, with a nature that causes movement and startles people. When Zhen meets Qian, it represents valuable and esteemed objects. When it meets Dui, it represents broken and useless wood. When it meets Gen, it represents stones in mountain forests. When it meets Kan, it represents things with life energy. When it meets Xun, it represents objects with branches and leaves. When it meets Li, it represents objects with flowers.

巽之為卦，其色白，其氣香。為草木，為剛為柔。見離為文書，見兌、乾為不用，乃遇金刀之物。坤、艮為草木之類，坎、兌為可食之物。為長為直，並震而春生夏長，草木之果蔬。 坎之為卦，其色黑，亦可圓可方物。為柔為腐，內則剛物。得之卑溼之所，多為水中之物。見乾亦圓，見兌亦毀。又乃汙溼，得震、巽而可食；離、水火既濟，假水而出，假火而成。又為滯於物，兌為帶口也。震、巽為帶枝葉，為帶花也。

The hexagram Xun governs things that are white in color and fragrant in smell, belonging to the category of plants, either hard or soft. If Xun is combined with Li, it represents written documents. If combined with Dui or Qian, it becomes something useless, as it has been cut by a metal knife. If combined with Kun or Gen, it still belongs to the category of plants. If combined with Kan or Dui, it can be edible. The things governed by Xun are slender and straight. When combined with Zhen, they represent plants and fruits that grow in spring and summer. The hexagram Kan governs things that are black in color and can be either round or square in shape. They appear soft and weak on the outside but are hard inside. They are mostly found in low and damp places, and are mostly water-related. If Kan is combined with Qian, it also represents round things. If combined with Dui, it indicates damage. It also represents something dirty and damp. If combined with Zhen or Xun, it becomes edible. If combined with Li, it forms the hexagram Ji Ji (Water and Fire in Harmony), representing things that are formed by water and completed by fire. Kan also governs blockage and obstruction. When combined with Dui, it represents vessels with mouths. When combined with Zhen or Xun, it represents things with branches, leaves, and flowers.

離之為卦也，其色黃而青，體燥，其性則上剛下柔。為山石之物，土瓦之類，小石於大山，為門途之處。為物見乾而剛，兌而毀折，坤而土塊，巽為草之物，而震為木物類也。坎併為河岸之物，離併為瓦器，震、巽並見籬壁之物。 兌之為卦，其色白，其性少柔多剛。為毀折而下，全帶口而圓。見乾先圓後缺，見艮則金石廢器，見震、巽為剝削之物，見坎為水之類。得乾而多剛，得坤而多柔，長於西澤之內。於水中之類，得柔而成器也。

This entry is titled "Li" but actually describes the image of Gen. Its color is yellow with a blue tint, its texture is dry, and its nature is hard on top and soft underneath; it represents mountain rocks, soil, and tiles, specifically small stones on a mountain, as well as gates and paths. If Gen is seen with Qian, it becomes even harder; with Dui, it breaks; with Kun, it becomes a lump of earth; with Xun, it becomes grass; and with Zhen, it becomes wood. When seen with Kan, it represents things by the riverbank; when seen with Li, it represents tiles; and when seen with Zhen and Xun, it represents fences and walls. The things represented by the Dui hexagram have a white color and a nature that is somewhat soft but mostly hard; they represent destruction, breaking, and depression, with a shape that has a mouth and is round. If Dui is seen with Qian, it first appears round and then becomes broken; with Gen, it becomes broken metal or stone objects; with Zhen and Xun, it becomes things that have been cut or peeled; with Kan, it represents water. If paired with Qian, it becomes more hard; if paired with Kun, it becomes more soft. It grows in the west by water. Things that belong to water need to be soft to be made into vessels.