All matters respond to the song.

混沌開闢立人極，吉凶回應尤難避。 先賢遺下預知音，《皇極》《觀梅》出《周易》。 玄微浩瀚總無涯，各述繁言人莫記。 大抵體宜用卦生，旺相謀為終有益。 比和為吉克為凶，生用亦為凶兆矣。 問雨天晴無坎兌，亢旱言之終則是。 天時連雨問晴明，艮離賁卦回應耳。 乾明坤晦巽多風，震主雷霆定莫疑。 凡占人事體克用，諸事亨通須有幸。 比和為妙克為凶，又看其中體卦證。

From the beginning of chaos, when the heavens and earth were established, the principles of good and ill fortune are unavoidable. The ancients left behind a method for foreseeing the future, and both the "Huangji Jingshi" and "Guanmei Shu" originated from the "Zhou Yi." These methods are profound and vast, with many schools of thought, making it difficult for individuals to remember all of them. Therefore, they were compiled into this song-like mnemonic. In summary, the main卦 (main trigram) should be supported by the used卦 (used trigram), and also be in a strong and prosperous state according to the current season, leading to beneficial outcomes. When the main and used trigrams are harmonious, it is auspicious; when the used trigram overcomes the main trigram, it is inauspicious. If the main trigram gives birth to the used trigram, it is also considered an inauspicious sign (loss of energy). If the question is about rain but the divination lacks the Kan trigram (water) or the Dui trigram (lake), one should predict that the sky will clear up. In prolonged drought without rain, the prediction will eventually come true. If there has been continuous rain for several days and the question is about when it will clear, and the divination shows the Gen trigram (mountain), the Li trigram (fire), or the Ben trigram (ornamentation), it indicates the clearing of the weather. The Qian trigram signifies clear skies, the Kun trigram signifies cloudy and gloomy weather, the Xun trigram signifies strong winds, and the Zhen trigram signifies thunder. These interpretations should not be doubted. In general, when the main trigram overcomes the used trigram, all matters will be smooth and there will be unexpected good fortune. The most favorable situation is when the main and used trigrams are harmonious; when the used trigram overcomes the main trigram, it is inauspicious. Additionally, one should also consider the strength and decline of the main trigram itself to confirm the interpretation.

乾主公門是老人，坤遇陰人曰土應。 震為東方或山林，巽亦山林蔬果品。 坎為北方並水姓，酒貨魚鹽才取定。 離言文書爐冶利，亦日南方顏色亦。 艮為東北山林材，兌曰西方喜悅是。 生體克體亦同方，編記以為諸事應。 凡問家宅體為主，旺相須知進田土。 生用須云耗散財，比和家世安居處。 克體為凶決斷之，生產以體為其母。 兩宜生旺不宜衰，奇偶之中察男女。

The trigram Qian represents government offices and pathways, and its influence should be associated with the elderly. The trigram Kun represents women and is associated with fields and land. The trigram Zhen represents the east and may be associated with mountains and forests. The trigram Xun also represents mountains and forests, and is associated with vegetables and fruits. The trigram Kan represents the north and people with surnames containing water, and its benefits are related to wine, commerce, fish, and salt. The trigram Li represents benefits from documents and metalworking, and is associated with the south, as well as red and purple colors. The trigram Gen represents the northeast and mountains, forests, and timber. The trigram Dui represents the west and joyful and pleasant matters. Both the trigram that supports the main trigram and the trigram that overcomes the main trigram should be associated with these directions and categories, and recorded as signs for various matters. When questioning about the household, the main trigram is used. If the main trigram is prosperous and strong, it indicates an increase in land. If the main trigram is supported by the used trigram, it indicates the loss of wealth. If the main and used trigrams are like and harmonious, the family is peaceful and the dwelling is secure. If the used trigram overcomes the main trigram, it is a sign of misfortune. When questioning about childbirth, the main trigram represents the mother. Both the mother and child trigrams should be prosperous and strong, and not weak. The gender of the child should be determined by the odd or even numbers of the lines.

乾卦為陽坤為陰，又有來人爻內取。 陰多生女陽生男，此數分明具易理。 婚姻生用必難成，比和克用大吉利。 若問飲食和生體，必知餚饌豐厚喜。 生用克體飲食難，克用必無比和美。 坎兌為酒震為魚，八卦推求衰旺取。 求謀稱意是比和，克用謀為遲可已。 求名克用名可求，生體比和俱可取。 求財克用日有財，生體比和俱稱意。 交易生體及比和，有利必成無後慮。

The trigram Qian belongs to yang, and the trigram Kun belongs to yin; additionally, one may also consider the yin and yang of the person asking the question and the yin and yang within the lines. Yin lines often indicate the birth of daughters, while yang lines often indicate the birth of sons. The number of these lines clearly contains the principles of the Book of Changes. When divining about marriage, if the main trigram is able to generate the secondary trigram, the marriage is definitely difficult to achieve; if the main and secondary trigrams are like and harmonious or if the main trigram overcomes the secondary trigram, it is very auspicious. If the question is about food, and the secondary trigram generates the main trigram, it indicates there will certainly be a joyous feast. If the main trigram is able to generate the secondary trigram or if the secondary trigram overcomes the main trigram, then food will be difficult to obtain; if the main trigram overcomes the secondary trigram, there will be nothing at all, and only when they are like and harmonious will it be complete. If the trigram contains Kan or Dui, it indicates there will be wine; if it contains Zhen, it indicates there will be fish. For other trigrams, one should refer to the Eight Trigrams and consider their strength and decline to make a judgment. When seeking to achieve something, if the main and secondary trigrams are like and harmonious, it is satisfactory; if the main trigram overcomes the secondary trigram, the matter will be delayed but still acceptable. When seeking fame, if the main trigram overcomes the secondary trigram, fame can be obtained; if the secondary trigram generates the main trigram or if they are like and harmonious, these are also favorable. When seeking wealth, if the main trigram overcomes the secondary trigram, wealth will be obtained on the same day; if the secondary trigram generates the main trigram or if they are like and harmonious, it will be satisfactory. For matters of trade, if the secondary trigram generates the main trigram or if they are like and harmonious, there will be profit and the transaction will definitely succeed, and there will be no worries in the future.

出行克用用生體，所至其方多得意。 坎則乘舟離旱途，乾震動則坤艮止。 行人克用必來遲，生體比和人即至。 成遠恆遲升不回，艮阻坎險君須記。 若去謁人體克用，速可追尋依卦斷。 相生比和終可尋，兌臨殘缺並井畔。 離為冶所及南方，坤主方器憑推看。 疾病最宜體旺相，克用易安藥有效。 比和凶則有救星，體卦受克為凶兆。 離宜服熱坎服冷，卦見坤土溫補亨。

When divining about travel, if the body trigram overcomes the used trigram or the used trigram generates the body trigram, the direction to go is likely to be satisfactory. If the hexagram shows Kan, it is suitable to take a boat; if it shows Li, it is suitable to travel by land; if it shows Qian or Zhen, movement and departure are indicated; if it shows Kun or Gen, movement is not possible. When divining about a person who is away, if the body trigram overcomes the used trigram, the person will return late; if the used trigram generates the body trigram or they are in harmony, the person will arrive soon. If the hexagram is Xian, the person is far away; if it is Heng, the return is delayed; if it is Sheng, the person will not return; if it is Gen, there is an obstacle; if it is Kan, there is danger; remember these points. If you are going to visit someone, if the body trigram overcomes the used trigram, you will find the person, and you can go quickly, judging according to the hexagram. If there is mutual generation or harmony, you will eventually find the person; if the hexagram shows Dui, the person is near a broken place or a well; if it shows Li, the person is near a metal workshop or in the south; if it shows Kun, the person is near square objects; use these clues to search. When divining about illness, it is most favorable if the body trigram is strong and prosperous; if the body trigram overcomes the used trigram, the illness is likely to improve and medication is effective. If the body and used trigrams are in harmony, there is still a chance of salvation in a dangerous situation; if the body trigram is overcome, it is a bad omen. If the hexagram shows Li, take warm medicine; if it shows Kan, take cool medicine; if it shows Kun earth, take warm tonics, and the treatment will be effective.

亦把鬼神卦象推，震主嬌怪為狀貌。 巽為自縊井鎖枷，坤艮落水及血刃。 凡占公訟用宜克，體卦旺相終得理。 比和助解最為奇，非止全仗他人力。 若問墓穴在何地，坤則平陽巽林裡。 乾宜高葬艮臨山，離近人煙兌興廢。 比和生體宜葬之，克用尤為大吉利。 若人臨問聽傍言，笑語雞鳴亦吉美。 美物是為祥端推，略舉片言通萬類。

One can also use hexagram images to determine the spirits involved: the Zhen trigram indicates strange and eerie phenomena, showing various forms. The Xun trigram indicates spirits caused by hanging, drowning in wells, or being killed by shackles. The Kun and Gen trigrams indicate spirits who died by falling into water or by being cut by blades. When divining about legal matters, the hexagram should be overcome by the body trigram; if the body trigram is prosperous and strong, one will ultimately prevail in the case. If the body and used trigrams are like and harmonious, and there is someone mediating, it is most auspicious, not entirely relying on others' help. If someone asks directly about the location for a tomb, the Kun trigram indicates a flat and sunny place, the Xun trigram indicates a mountain forest. The Qian trigram is suitable for burial on high ground, the Gen trigram is suitable for being near a mountain, the Li trigram is suitable for being close to human habitation, and the Dui trigram indicates places that experience frequent rise and fall. If the body and used trigrams are like and harmonious or used trigrams can generate the body trigram, it is suitable for burial; if the body trigram overcomes the used trigram, it is especially auspicious. If someone asks directly in person, one should also listen to what others say unintentionally: hearing laughter and the sound of roosters is also a good omen. Whenever one sees something beautiful, it can be used to infer auspicious signs; here only a few examples are given, and the rest can be inferred by analogy.

乾剛坤柔反其義，比卦歡欣困憂慮。 臨逢百物觀求之，蒙卦難明屯不失。 大畜其卦福之生，無妄若遇禍之始。 升者去而不復回，萃者聚而終不去。 謙卦自尊豫怠人，震則動而艮則止。 兌主外遇禍之藏，隨前坎後偷安矣。 剝體消爛復自生，蠱改前非而已矣。 明夷內朗又逢傷，晉主外明並通理。 益擬茂盛損象衰，咸速恆遲渙遠遁。

The sixty-four hexagrams are paired in opposition, their nature and disposition being completely opposite. This passage takes the meaning of opposition. The Qian hexagram represents strength and vigor, while the Kun hexagram represents softness and compliance, their meanings being opposite. The Bi hexagram signifies attachment and joy, while the Kun hexagram signifies hardship and worry. The Lin hexagram represents being high above and looking down upon all things, with everything coming to observe and seek; the Meng hexagram signifies confusion and unclearness, while the Zun hexagram, though difficult, does not lose its position. The Da Xu hexagram signifies the accumulation of blessings, while the Wu Wang hexagram, if obtained by divination, indicates the beginning of misfortune. The Sheng hexagram signifies something that once gone is never returned, while the Cui hexagram signifies gathering together and never dispersing. The Qian hexagram signifies humility and thus gaining respect, while the Yu hexagram signifies ease and comfort leading to laziness; the Zhen hexagram signifies action, while the Gen hexagram signifies stillness. The Dui hexagram signifies outward joy but with hidden dangers, while the Sui hexagram comes before and the Kan hexagram comes after, indicating mere temporary comfort. The Bo hexagram signifies the decay and rot of form, while the Fu hexagram signifies the spontaneous revival of yang energy; the Gu hexagram signifies correcting past mistakes. The Ming Yi hexagram signifies inner brightness but external injury, while the Jin hexagram signifies external brightness and clarity of affairs. The Yi hexagram symbolizes flourishing, while the Shen hexagram symbolizes decline; the Xian hexagram signifies quick response, while the Heng hexagram signifies slow response, and the Huan hexagram signifies dispersion and retreat.

同人內親睽外疏，解卦從容蹇難啟。 離文美麗艮光明，遁退回身姤相遇。 大有曰眾豐曰多，坎卦履險震卦起。 需不進兮訟不寧，既濟一定無後慮。 未濟之卦男之終，歸妹之辭歸之始。 否遭大往而小來，泰卦大來而小去。 革去舊故鼎從新，小畜曰寡噬嗑食。 旅羈其外大過顛，夬卦分明曰快利。 要將字字考精詳，雜卦性情反對是。

The Hexagram of Tongren represents inner harmony and affinity, while the Hexagram of Kui signifies external estrangement and distance. The Hexagram of Jie indicates ease and composure, whereas the Hexagram of Jian suggests difficulty and a challenging beginning. The Hexagram of Li signifies beauty and elegance, and the Hexagram of Gen represents solidity and brightness. The Hexagram of Dun indicates withdrawal and retreat, while the Hexagram of Gou signifies an unexpected meeting. The Hexagram of Dayou speaks of abundance and shared possession, and the Hexagram of Feng describes richness and abundance. The Hexagram of Kan indicates being in a perilous situation, while the Hexagram of Zhen signifies vigorous action. The Hexagram of Xu represents waiting and hesitation, and the Hexagram of Song indicates contention and unrest. The Hexagram of Ji Ji signifies a settled situation with no worries ahead. The Hexagram of Wei Ji represents a man's affairs reaching their conclusion (a yang line in a yin position that remains incomplete), and the Hexagram of Gui Mei's statement describes the beginning of a woman's marriage. The Hexagram of Pǐ signifies the great going away and the small coming in (yang departing and yin arriving), while the Hexagram of Tai signifies the great coming in and the small going away (yang arriving and yin departing). The Hexagram of Ge signifies removing the old, and the Hexagram of Ding represents taking up the new and initiating change. The Hexagram of Xiao Xu speaks of a small amount being stored, while the Hexagram of Shi He describes the act of biting and eating. The Hexagram of Lu signifies being a traveler away from home, and the Hexagram of Da Guo represents a collapsing main beam. The Hexagram of Guai clearly speaks of decisive and swift action. All these must be examined carefully and thoroughly — the teachings of the Zage Zhuan are precisely about the opposite and relative nature of the hexagrams.

凡看物數，看其成卦，觀其爻辭。如得乾，曰「潛龍勿用」，乃曰不可用之物；「見龍在田」，乃曰田中之物；「或躍在淵」，乃曰水中之物；「亢龍有悔」，乃廢物也。如得坤之「直、方、大」，乃曰直而方大之器物：「括囊無咎」，乃曰包裹之物；「黃裳元吉」，乃曰黃色衣服之物；「其血玄黃」，乃石物或逢石而破；「困于株林」，乃曰木物。又言爻辭，不言物類，而不能決者，須以八卦所屬之象察之。

When divining, first determine which hexagram is obtained, then examine the moving line and its line statement. For example, if the hexagram is Qian (Heaven), and the initial line (Chu Jiū) says "The dragon is hidden and should not be used," it refers to something not currently useful. If the second line (Jiu Er) says "The dragon appears in the field," it refers to something in the field. If the fourth line (Jiu Si) says "Perhaps leaping in the abyss," it refers to something in water. If the top line (Shang Jiū) says "The dragon is exalted and regrets it," it refers to something useless. If the hexagram is Kun (Earth), and the second line (Liu Er) says "Straight, square, and great," it refers to an object that is straight, square, and large. If the fourth line (Liu Si) says "The bag is tied up without blame," it refers to something wrapped up. If the fifth line (Liu Wu) says "Yellow undergarments bring good fortune," it refers to yellow clothing. If the top line (Shang Liu) says "Its blood is dark yellow," it refers to stone or something that breaks upon hitting a stone. If the third line of the Guan hexagram (Kun) says "Trapped among trees," it refers to wooden objects. If the line statement only discusses principles without referring to specific objects, then one should use the material images associated with the eight trigrams to determine the meaning.

又訣，體用斷物之妙，生剋制化之妙，於諸訣中此極為美驗。其所以生體者，為可食之物；克體者，為可近人之穢物。體生者，為不成之器；體克者，為破碎損折之物；比和者，乃有用成器之物，又生體象者為貴物，克體象者為賤物，所洩為廢物也。

There is another rule: using the concept of 'body' and 'use' to judge things, the skill lies in the interaction of generation, control, overcoming, and transformation. Among all the rules, this one is the most accurate. Whatever comes to generate the body can be considered as something edible; whatever comes to control the body is like close filth. If the body generates something, it is an unfinished tool; if the body controls something, it is broken or damaged. If something is in harmony with the body, it is a useful finished object. Furthermore, the image that generates the body represents something valuable, the image that controls the body represents something lowly, and the image that is drained by the body represents waste.

又訣，凡算此數，以體卦為主，看其剛柔。用卦看其有用無用。體生方圓曲直，可作可用，如用生體，乃可食。用變互卦，看其色與數目。此互卦決其物之數目也。如互見乾、兌，決為一二之數。互見艮、坤，為七八之數也。但互卦重乾、重艮、重坤、重坎、重離之屬，皆是兩件。物乘旺，物數多，衰而物少。離為中虛之物，或空手無物。又決物之數者，如互艮卦，先天七數，後天亦不出八數之外。

There is another rule: when calculating such numbers, take the main hexagram as the basis, and determine whether it is strong or weak. Then look at the used hexagram to see if it is useful. If the main hexagram produces something, it indicates the shape, which may be square, round, curved, or straight, meaning it can be made or used. If the used hexagram generates the main hexagram, then it refers to something edible. The used hexagram, changing hexagram, and interacting hexagram are used to determine color and number. The number is mainly determined by the interacting hexagram: if the interacting hexagram contains Qian or Dui, it indicates the number one or two; if it contains Gen or Kun, it indicates the number seven or eight. If the interacting hexagram is a repeated Qian, Gen, Kun, or Kan, or Li, then the object is two in number. The quantity of the object increases when the hexagram energy is strong and decreases when the hexagram energy is weak. Li represents an empty center, indicating hollow objects or even nothing at all. As for fixed numbers: for example, if the interacting hexagram is Gen, the earlier heaven number is seven, and the later heaven number does not go beyond eight.

凡算物數者，不但以體卦為體，凡卦之多者，皆可為體。如干金多，以金為體，則多剛；坤多以土為體，多柔。乾卦體卦乾而互又是乾。固曰：金為體而剛矣，便是圓健剛硬之物。非金非石，此為體矣。觀物有體互變卦，並無生旺之氣者，為不入五行物。觀物觀爻，如八卦中陽爻多，乃多剛之物；陰爻多，乃多柔之物。 又訣，觀物變在五六爻，多是能飛動之物。

When calculating matters, one should not only take the body trigram from the primary hexagram but also consider any trigram that appears most frequently in the hexagram, which can also serve as the body trigram. For example, if the trigram Qian (Heaven) appears frequently, then metal is considered the body trigram, and the object in question is likely hard. If the trigram Kun (Earth) appears most frequently, then earth is the body trigram, and the object is likely soft. If the body trigram of the primary hexagram is Qian and the nuclear trigram is also Qian, then it can be determined that the body is metal and has a hard nature, indicating something that is both round and hard—either metal or stone. This is known as 'taking the most frequent trigram as the body.' When observing an object, if the body, nuclear, and changing trigrams all lack the vital energy of generation and prosperity, then the object does not belong to the Five Phases. Observing the object also involves looking at the lines: among the eight trigrams, those with more yang lines are considered to represent something hard, while those with more yin lines represent something soft. Another rule: when the changing line is in the fifth or sixth line, the object is likely something that can fly or move.

凡觀物，以變卦為主，應用之應驗也。如得乾，初爻變為巽，金刀削過之木物。二爻動，變為離，乃火中鍛鍊之金。三爻動，變為兌，乃毀折五金之器，雖圓而破處多也。

When observing and interpreting things, one should focus on the changing hexagram, because the changing hexagram represents the current situation and its verification. For example, if the hexagram of Heaven is drawn, and the first line changes, the lower trigram becomes Xun, representing a wooden tool cut by a metal knife; if the second line changes, it becomes Li, representing metal refined in fire; if the third line changes, it becomes Dui, representing broken and damaged metal tools—although their shape is round, they have many damages.

凡算物之成敗，又看體卦克應如何。成卦未決之際，有見圓物相遇，即斷圓物。見有負土者過，即斷為土中之物。見剛健之物，即言是剛健之物。見有柔腐之物，即言是柔腐之物。

When predicting the success or failure of something, one must also consider how the main hexagram is affected. At the moment when the hexagram is formed but the outcome has not yet been determined: if a round object is encountered, it is judged to be a round object; if someone is seen carrying soil, it is judged to be something buried in the soil; if a hard object is seen, it is judged to be a hard object; if a soft and rotten object is seen, it is judged to be a soft and rotten object.

凡算物，趣時察理，無有不驗。以春得震、離為花，夏得震為有聲之物，秋得兌為毀折成器之物，冬得坤為無用土物也。

When predicting based on physical phenomena, one should follow the current season to understand the underlying principles, and there will be no failure in the prediction. For example, if in spring the trigrams Zhen and Li appear, it is judged to be related to flowers; if in summer the trigram Zhen appears, it is judged to be something that makes sound; if in autumn the trigram Dui appears, it is judged to be something that was broken and then made into an object; if in winter the trigram Kun appears, it is judged to be something made of earth with no practical use.

有人以籠盛物者，算得地天泰之初變升，互見震、兌，曰此必是草木類而生土中也。色青根黃，當連根之草木也。蓋爻辭曰：「拔茅茹，以其匯。」乃曰：此乃乾根之草木也，視之乃草木連根，新採於土中也。互震為清色，兌為黃根也。

Someone put something in a cage for people to guess. The divination resulted in the hexagram "Tai" (Heaven over Earth), with the first line changing into "Sheng" (Wind over Earth). The interacting hexagram showed Zhen (Thunder) and Dui (Lake). The interpreter said: This must be some kind of plant growing in the earth, green in color and with yellow roots, and it is likely a plant with its roots attached. This is because the line statement of the first line of the Tai hexagram says "Pulling up wild hemp, pulling up its roots together." Therefore, this refers to plants with their roots attached. When they opened the cage, indeed it was a plant with its roots still attached, freshly dug up from the earth. The interacting hexagram Zhen represents the green color, and Dui (which belongs to metal and has a yellowish-white color) represents the yellow roots.

又有以鍾覆物者，令占之，得火風鼎之雷風恆。乃曰：此有聲價氣勢之物，雖圓而今毀缺矣。其色白而可用。蓋其辭曰：「鼎玉鉉，大吉。」互見乾、兌，雖圓面毀也。開視之，乃玉絛環，果破矣。

Some people used a bell to cover an object and divined it, obtaining the hexagram "Ding" (Fire over Wind) changing into "Heng" (Thunder over Wind). The interpreter said: This is an item of value and grand appearance, although it is round, it is now broken and damaged; its color is white, but it is still usable. Since the line statement of the upper ninth line of the Ding hexagram says "The jade crossbar of the tripod, great good fortune," it was known to be a jade object; the nuclear hexagram shows Qian and Dui, Qian represents roundness and Dui signifies breaking, so although it is round, it is broken. When they lifted the bell, indeed it was a jade belt ring that had already been broken.

凡猜手中物，乾金為圓白之物。其色白，其性剛，為寶貨之物，有氣為無價物。坎為黑色，性柔，近水之物。又艮為土中之物，瓦石之類，有氣為成器之物，其色黃。逢兌克，無氣，折傷之物。又巽、震為竹木，有氣為有用之物，為可食之物；無氣為竹木之屬。遇兌之屬可食，當時之果物，色青。有氣柔，無氣剛。

When divining about something someone is holding, if the trigram is Qian (Heaven), it indicates a round and white object, white in color and hard in nature, belonging to precious goods; if the trigram's energy is strong, it is an invaluable treasure. If the trigram is Kan (Water), it indicates something black in color and soft in nature, something near water. If the trigram is Gen (Mountain), it indicates something from the earth, such as tiles or stones; if the trigram's energy is strong, it is a finished vessel, yellow in color; if it is overcome by Dui (Lake) metal and lacks energy, it is broken or damaged. If the trigram is Xun (Wind) or Zhen (Thunder), it indicates bamboo or wood; if the trigram's energy is strong, it is useful or edible; if the trigram's energy is weak, it is just ordinary bamboo or wood. If Dui (Lake) meets with it, it indicates edible seasonal fruits, green in color; if the trigram's energy is strong, it is soft in texture; if the trigram's energy is weak, it is hard in texture.

震、巽遇坎為汙溼物，或有氣；如無氣，為爛朽之木。離色亦，性柔，有水有木，而火焚之，必炭之類。有氣，為價值可貨之物。坤為土中之物，色黃而性溫。兌為毀折之物，帶口。凡占物，以春震巽、夏離、秋乾兌、冬坎皆當以為可用之物，成器之物。否則為無用之物。值六虛沖破，則必無物而空手矣。

When the trigrams Zhen and Xun meet with Kan, it signifies something both dirty and wet; if the trigram's energy is still strong, it is acceptable, but if it has no energy, it is rotten and decayed wood. If the trigram Li is divined, it indicates a red color and a soft nature; if the trigram contains both water and wood but has been burned, it must be charcoal-like; if the trigram's energy is strong, it is valuable and can be sold. If the trigram Kun is divined, it represents something found in the earth, with a yellow color and a gentle nature. If the trigram Dui is divined, it signifies something broken or damaged, and it also has a mouth-like characteristic. In general, when divining objects, if Zhen or Xun appears in spring, Li in summer, Qian or Dui in autumn, and Kan in winter, they should be interpreted as useful and already formed objects; if they appear out of season, they are useless. If the six lines are all empty and the position is broken, then nothing will be obtained, and it is a case of going empty-handed.

凡占卜，以體卦為主，用為事應，固然矣。但體卦既為主，用互卦相應，參看禍福。然今日得此一卦，體用互變中決之如此；明日復得此卦，體用一般，豈可又復以此決之？然則若何而可？必得十應之說而後可也。蓋十應之說，有正應、互應、變應、日應、刻應、外應、天時應、地理應、人事應、所謂十應也。

When divining, the main hexagram is taken as the body hexagram, and the used hexagram is considered as the response to the matter being questioned, which is naturally correct. Since the body hexagram is the main focus, one should compare it with the used hexagram and the nuclear hexagram to examine fortune and misfortune. However, if today one obtains this hexagram, and the body, used, and nuclear hexagrams are broken in this way; tomorrow one again obtains the same hexagram, with the body and used hexagrams also the same, should one still interpret it in the same way? What then should be done? One must understand the concept of the "Ten Responses." The "Ten Responses" refer to the direct response, the nuclear response, the transformed response, the directional response, the day response, the moment response, the external response, the heavenly weather response, the geographical response, and the human affairs response. The original text is missing the "directional response" section, which is listed below in detail.

夫正應者，正卦之應也。互應者，互卦之應也。變應者，變卦之應也。此二卦之訣也。占者俱用之以斷吉凶矣。至於諸應之理，人有不知者，故必得諸用之訣，卦無不驗。不得其訣而占卜吉凶，或驗或不驗矣。得此訣者，宜秘之。

The so-called correct response refers to the response in the primary hexagram; the mutual response refers to the response in the nuclear hexagram; and the transformed response refers to the response in the resulting hexagram. These three are the key points of the inner trigram, and diviners have always used them to determine fortune and misfortune. As for the other various types of 'response,' few people understand them. Therefore, one must master these key points of application. Only then can divination be accurate and effective. If one does not understand this set of key points and attempts to judge fortune and misfortune, the results will be inconsistent. Those who possess this set of key points should keep them secret.

正應 正應者，即體用二卦決吉凶。 互應 互應者，即互卦中決吉凶。 變應 變應者，即變卦中決吉凶。

"Zheng Ying" refers to determining fortune and misfortune based on the relationship between the main hexagram (ti) and the secondary hexagram (yong), where the main hexagram represents oneself and the secondary hexagram represents the matter, analyzing their generating, overcoming, and harmonious relationships. "Hu Ying" refers to determining fortune and misfortune based on the nuclear hexagram, which represents the middle stage of the matter. " Bian Ying" refers to determining fortune and misfortune based on the resulting hexagram, which represents the outcome of the matter.

方應者，以體為主，看來占之人在何方位上，即看其所坐立之方位。宜生體卦，又宜與體比和，則吉；如克體卦則凶，如體卦生之，亦不吉矣。

"Fei ying" means taking the main hexagram as the basis to determine the direction in which the person seeking the divination is located, that is, the hexagram corresponding to the direction they are sitting or standing in. This hexagram should ideally generate the main hexagram or be harmonious with it, which is auspicious; if it overcomes the main hexagram, it is inauspicious; if the main hexagram is required to generate it (thus draining its energy), it is also inauspicious.

日應者，以體卦為主，看所占屬何卦，及體卦與本日衰旺如何。蓋卦宜生體，宜比和；不宜克體，亦不宜體卦生之也。本日所屬卦氣如寅卯木、巳午火、申酉金、亥子水、辰戌丑未土也。

"The day's response" involves taking the main hexagram as the basis, determining what of the Five Phases the hexagram belongs to, and whether the main hexagram is strong or weak on the day of divination. The energy of the day's hexagram should be favorable to support the main hexagram, or be harmonious with it. It should not be unfavorable to the main hexagram, nor should the main hexagram be used to support the day's hexagram. The Five Phases of the day's hexagram are determined by the earthly branches:寅 and卯 belong to wood,巳 and午 belong to fire,申 and酉 belong to metal,亥 and子 belong to water, and辰,戌,丑, and未 belong to earth.

刻應者，即三要之訣也。占卜之頃，隨所聞所見吉凶之兆以為吉凶之應。

"Ke Ying" refers to the system of oral formulas mentioned in the previous "San Yao Ling Ying Pian," which involves using auspicious or inauspicious signs heard or seen at the moment of divination as a confirmation of good or bad fortune.

外應者，外卦之應也。占卜之際，偶見外物之來者，即看其物屬何卦。如火得離、水得坎之類。如見老人、馬、金玉圓物，得乾。見老婦、牛、土瓦物，得坤之類。 又如見此者，為外應之卦。並看其卦與體卦生克比和之理，以決吉凶。

"The outer response" refers to the trigram of the outer trigram. When divining, if one偶然 encounters an external object, one should determine which trigram it belongs to: seeing fire corresponds to the trigram Li, seeing water corresponds to Kan; seeing an old person, a horse, or round metal or jade objects corresponds to Qian; seeing an old woman, a cow, or earthenware or ceramic objects corresponds to Kun; and so on. All such encounters are considered the outer response trigram. Then one should examine the relationship between this trigram and the main trigram: whether it is generating, being generated by, or harmonious with the main trigram, and use this to determine fortune or misfortune.

天時之應，占卜之際，晴明為離，雨雪為坎，風為巽，雷為震。如離為體，宜晴。坎為體，宜雨。巽為體，宜風。震為體，宜雷。火見雷為比和，參之生克，以定吉凶。

"The Heavenly Timing" refers to divining the current heavenly phenomena: clear and sunny weather corresponds to the trigram Li (Fire), rain or snow corresponds to Kan (Water), wind corresponds to Xun (Wind), and thunder corresponds to Zhen (Thunder). If the main trigram is Li, then clear weather is favorable; if the main trigram is Kan, then rain is favorable; if the main trigram is Xun, then wind is favorable; if the main trigram is Zhen, then thunder is favorable (all are harmonious correspondences). For example, if the main trigram is fire and thunder (Zhen, wood generates fire) occurs, it is also considered harmonious. In general, the fortune is determined by combining the principles of generation and overcoming.

地理之應，占卜之時，在竹林間，為震、巽之地；在江河溪澗池沼之上為坎；在五金之處為乾、兌之鄉；在窯灶爐火之所為離；在土瓦之所為坤、艮，併為體卦，論生克比和之理以訣之。

"The geographical response" refers to the location where the divination is conducted. If it is in a bamboo grove, it belongs to the trigrams Zhen (Thunder) and Xun (Wind). If it is on rivers, streams, ponds, or marshes, it belongs to Kan (Water). If it is in a place with accumulated metal, it belongs to Qian (Heaven) and Dui (Lake). If it is near kilns, stoves, or furnaces, it belongs to Li (Fire). If it is in a place with earthenware or tiles, it belongs to Kun (Earth) and Gen (Mountain). Combine the trigram of this location with the body trigram and examine their relationships of generation, overcoming, likeness, and harmony to make a judgment.

人事之應，即三要中人事之克應也。蓋占卜之際，偶遇人事之吉為吉，偶遇人事之凶為凶。如聞笑語，主有吉慶之事；遇哭泣，主有悲愁之事，又以人事之屬於卦者論之：老人為乾，老婦為坤，少男為艮，少女為兌。並看此人事之卦與體卦生克比和，以決吉凶。

"The人事应" refers to the response from human affairs mentioned in the "Three Essentials." When divining, if a fortunate event occurs, it is interpreted as favorable; if an unfortunate event occurs, it is interpreted as unfavorable. For instance, hearing laughter indicates good fortune, while encountering crying indicates sorrow. Additionally, one can determine the卦 (trigram) associated with the human affairs. Elderly men belong to the trigram Qian (Heaven), elderly women to Kun (Earth), young men to Gen (Mountain), and young women to Dui (Lake). Then, observe whether this trigram of human affairs generates, overcomes, or is harmonious with the main trigram, and use this to judge fortune or misfortune.

此十應之理，凡占卜之際，耳聞目見以決吉凶，並以體卦為主，而詳見生克比和之理。如占病症，互變中俱有克體之卦，而本卦中又無生體之卦者，斷不吉也。又看體衰旺，若體旺則庶幾有望，體衰則無復生理。如是，又看諸應有生體者，險中有救；有克體則不可望安矣。其餘占卜，並以類推之。

This is the principle of ten correspondences: when divining, one should rely on the main hexagram, using what is heard and seen to determine fortune or misfortune. One should carefully examine the relationships of generation, overcoming, likeness, and harmony between the hexagrams. For example, when divining about illness, if both the interacting hexagram and the changing hexagram contain hexagrams that overcome the main hexagram, and the original hexagram does not contain any that generate the main hexagram, then it is judged as unfavorable. Then one should further examine the strength and weakness of the main hexagram: if the main hexagram is strong, there is still some hope; if it is weak, there is no hope of recovery. After that, one should also look at the external correspondences to see if there are any that generate the main hexagram— if there are, then there is some hope of salvation even in a dangerous situation; if the external correspondences also overcome the main hexagram, then there is no hope of recovery from the illness. All other types of divination should be interpreted in the same way.

一行：問官事，屬木，旺木有文書；屬火，有官司；財金，財有至。有客至問病，人火潮熱，金水米漿。 二立：官司不發，木土無金，大小口舌，病不凶。財水土，有貴人至，文書發動。 三坐：問官司，有訟不成。主財屬火，主和勸。金敗財，木得財。病卻月，又有犯林木神，有禍不凶。

This section explains how to interpret events based on the ten postures and actions of the person seeking divination, in conjunction with the Day Branch and the Five Phases. First, if the person is walking: if the hexagram belongs to wood and wood is strong, it indicates there will be correspondence and documents. If it belongs to fire, there will be actual legal disputes. If it belongs to metal, it suggests wealth is coming. If someone asks about illness and encounters fire, it indicates a fever. If they encounter metal or water, they can only consume some rice soup. Second, if the person is standing: legal disputes will not occur. If the hexagram contains wood and earth but no metal, it indicates minor disputes, and illness is not serious. If it belongs to water or earth, it suggests gaining wealth, with a nobleman coming to help, and there will be some movement in documents. Third, if the person is sitting: legal disputes may occur but will not be resolved. If the wealth aspect belongs to fire, someone will mediate. If it belongs to metal, there will be loss of wealth. If it belongs to wood, wealth will be gained. If asking about illness, the illness will last over a month, and it is conflicting with the god of trees, so there will be some misfortune but not serious.

四臥：問官司側睡者，欲起必作，主陰人事。金有財，火事發破財。土水無財難就。土木有財。 五擔：官司被人自驚，與面說人成口舌。問信見水土得財。金木客至。病有犯，四肢沉重不能起。 六券：官司不成，火有財，水土有災。心下不安，有貴人，主口舌，不凶。

The fourth type, the person lying down: If someone is lying on their side, once they get up, the legal trouble will certainly arise, and it is often due to women. If the person belongs to the metal element, they will have wealth; if they belong to the fire element, the matter will break out and they will lose money. If they belong to the earth or water element, there will be no wealth and the matter will not succeed. Only when the earth and wood elements are compatible will there be wealth. The fifth type, the person carrying a load: The legal trouble is caused by being frightened, and arguing face to face will only lead to disputes. If asking about news, encountering water and earth elements will bring wealth, and encountering metal and wood elements will mean someone will come visiting. If asking about illness, it indicates some conflict, with heavy limbs and inability to move. The sixth type, the person curling up (the original text says '券'): The legal case will not succeed. If belonging to the fire element, there will be wealth; if belonging to the water or earth element, there will be misfortune. The mind is restless, but there is help from a nobleman; although there may be disputes, it is not dangerous.

七裹頭：官司立見口舌。火，大官司；水土比和。財無，小人分上。口舌嘔氣。病主陰人小口災。 八跣足：官司破財，外人欺，心下驚慌。火主破財，土不凶。病有孝至。 九喜：官司自己無主，外人有請，勸官司。有酒肉，別人事。口舌紛紛，求財不許。不凶。 十怒：官司主外人欺凌，不見官，主破財。倚人脫卸，火驚病凶。

The seventh type, the person coming with a head wrapped: there will be immediate legal disputes involving words and arguments. If it belongs to fire, there will be a major legal case; if it belongs to water or earth, both parties will be safe. There is no gain in wealth, and matters often arise from small people. Apart from words and arguments, there will also be a lot of inner frustration. If asking about illness, it indicates misfortune for women and children. The eighth type, the person coming with bare feet: legal cases will lead to financial loss, being bullied by outsiders, and inner fear. If it belongs to fire, there will be financial loss; if it belongs to earth, it is not so severe. If asking about illness, it indicates the arrival of mourning and funeral clothes. The ninth type, the person coming with a happy expression: in legal matters, the person is uncertain, and others will intervene and mediate. There will be wine and meat at the banquet, but it concerns others. There will be continuous disputes and arguments. If asking about wealth, it is not allowed. Overall, it is not dangerous. The tenth type, the person coming with a furious face: in legal matters, the person will be bullied by outsiders, even if not going to court, there will be financial loss. If relying on others to help get out of trouble, encountering fire will cause fear. If asking about illness, it is dangerous.

乾為天、為圓、為君、為父、為首、為金、為玉、為寒、為冰、為大赤、為良馬、為老馬、為瘠馬、為駁馬、為木果。《九家易》云：「為龍、為直、為衣、為言。」如姤、遁、否、履、無妄、訟、同人七卦，乾在上，剛在外。如大有、泰、大壯、夬、需、大畜、小畜七卦，乾在下，剛於內。

This section lists the symbolic meanings of the hexagrams from the "Commentary on the Hexagrams," which are similar to the classifications of the eight trigrams mentioned earlier. They can be cross-referenced with each other. Qian represents Heaven, roundness, a ruler, a father, the head, metal, jade, coldness, ice, a bright red color, a good horse, an old horse, a thin horse, and a horse with mottled fur. It also represents the fruit on a tree. The "Nine Schools of the Book of Changes" add a few more symbolic meanings: Qian also represents a dragon, straightness, clothing, and speech. Among the seven hexagrams—Gou, Dun, Pǐ, Lu, Wuwang, Song, and Tongren—Qian is in the upper trigram, indicating yang strength on the outside. Among the seven hexagrams—Dàyǒu, Tai, Dazhuang, Guài, Xū, Daxù, and Xiaoxù—Qian is in the lower trigram, indicating yang strength on the inside.

乾坤剛柔，四發變八，惟六動隨時有異，不拘於一。乾性溫而剛直，位西北，不居子午而居戌亥。附於禮王，則為剛善，為明；不附於禮法，則為剛惡，為兇暴。

The Trigram Qian represents strength and the Trigram Kun represents softness. From the Four Symbols, the Eight Trigrams are formed. However, the six lines of a hexagram can move at any time, and their situations vary, so one should not be rigid in their interpretation. The nature of Qian is gentle yet upright, and its direction is Northwest. It does not reside in the exact south or north, but rather between Xu and Hai. If the strength of Qian adheres to ritual and law, and aligns with the Way of the King, it becomes strength that is benevolent and wise. But if it does not adhere to ritual and law, it becomes strength that is evil, leading to cruelty and violence.

天文：雪、老陽。 天氣：寒。 凶盜：軍弓手、賊、強橫、停尸。 官貴：朝貴、鹽司、大守、座主。 身體：頂、面頰、頄輔。 性情：剛健正直、尊重、好高、戰吉。 聲音：正、清、商。 信音：朝信改、召命、薦舉、關升、義親。 事意：上卦為形象之家，下卦為強橫之輩。 疾病：於太陽脈弦緊，天威所罰、上壅目熟、寒熱。 附藥：丸子。

The following is a detailed analysis of the trigram Qian (Heaven) in relation to various aspects. In terms of celestial phenomena, Qian represents snow, symbolizing the image of an old yang. In terms of weather, Qian indicates coldness. In terms of misfortune and bandits, Qian signifies soldiers in the army, thieves, violent individuals, and corpses left unburied. In terms of officials and authority, Qian represents high-ranking officials in the court, officials in charge of salt affairs, prefects, and examiners. In terms of the body, Qian corresponds to the top of the head, the cheeks, and the cheekbones. In terms of temperament, Qian signifies strength, integrity, seriousness, self-restraint, and lofty aspirations; it is auspicious for military campaigns. In terms of sound, the sound of Qian is upright and clear, belonging to the Shang tone in the five tones. In terms of messages, Qian indicates information from the court that has been altered, such as orders for appointments, recommendations, transfers, and matters concerning alliances and marriages. In terms of matters and intentions, Qian in the upper trigram signifies a family of respectable appearance, while in the lower trigram it signifies violent individuals. In terms of illness, Qian indicates tension in the solar meridian, caused by heavenly punishment, with symptoms including blockage in the upper part of the body, red and swollen eyes, and alternating chills and fever. In terms of the type of medicine, Qian corresponds to pills.

坤為地、為母、為布、為釜、為吝嗇、為均、為子母牛、為大輿、為文、為眾、為柄、其於地也為黑。 震為雷、為龍、為玄黃、為旉、為大塗、為長子、為決躁、為蒼筤竹、為萑葦、其於馬也、為善鳴、為□足、為作足、為的顙、其於稼也、為反生、其究為健、為蕃鮮。

Kun represents earth, mother, silk and brocade, cooking vessels, stinginess, fairness, oxen following each other, large carts, ornamentation, multitude, and the handles of objects; in terms of color, it is black. Zhen represents thunder, dragon, the color of deep yellow and black, the appearance of flowers spreading out, a broad road, the eldest son, decisiveness and restlessness, young green bamboo, reeds; regarding horses, it represents a horse that is good at neighing, a horse with white hind legs (the character is originally damaged), a horse that lifts its legs high, and a horse with a white spot on its forehead; regarding crops, it represents plants that grow in reverse; in the end, it represents strength and vigor, and flourishing vitality.

巽為木、為風、為長女、為繩直、為工、為白、為長、為高、為進退、為不果、為臭、其於人也、為寡髮、為廣顙、為多白眼、為近利市三位、其究為躁卦。 坎為水、為溝瀆、為隱伏、為矯輮、為弓輪、其於人也、為加憂、為心病、為耳痛、為血卦、為赤、其於馬也、為美脊、為亟心、為下首、為薄蹄、為曳、其於輿也、為多眚、為通、為月、為盜、其於木也、為堅多心。

The trigram Xun represents wood, wind, the eldest daughter, straightness like a measuring line, a craftsman, white color, something slender and tall, indecisiveness, hesitation, and smell. In terms of people, it refers to those with sparse hair, broad foreheads, and prominent white of the eyes. It also refers to those who can gain three times the profit in business. In the end, it becomes the trigram of restlessness. The trigram Kan represents water, ditches, concealment and concealment, bending and straightening, bows and wheels. In terms of people, it refers to those who are often worried, suffer from heart disease, have ear pain, and is the trigram of blood. It also refers to red color. In terms of horses, it refers to horses with beautiful backs, quick-tempered horses, horses that lower their heads, horses with thin hooves, and horses that walk with dragging legs. In terms of vehicles, it refers to vehicles that are often in trouble, yet also smooth and unobstructed, the moon, and thieves. In terms of trees, it refers to trees that are hard and have many knots.

離為火、為日、為電、為中女、為甲冑、為戈兵、其於人也、為大腹、為乾卦、為鱉、為蟹、為蠃、為蚌、為龜、其於木也、為科上槁。 艮為山、為徑路、為小石、為門闕、為果蓏、為閽寺、為指、為狗、為鼠、為黔喙之屬、其於木也、為堅多節。 兌為澤、為少女、為巫、為口舌、為毀折、為附決、其於地也、為剛滷、為妾、為羊。

Li represents fire, the sun, lightning, the middle daughter, armor, and weapons such as halberds and spears; in terms of people, it represents a large-bellied person; it also represents a dry hexagram (originally written as 'dry hexagram'), and in terms of animals, it represents turtles, crabs, snails, clams, and tortoises; in terms of trees, it represents a tree that is hollow in the middle and withered at the top. Gen represents mountains, narrow paths, small stones, gateways, the fruits of both woody and herbaceous plants, the gatekeeper of a temple, fingers, dogs, mice, and birds and beasts with black mouths; in terms of trees, it represents a hard and branched tree. Dui represents marshes, the young daughter, shamans, mouths and tongues, destruction and breaking, attachment and separation; in terms of land, it represents hard salt-alkali land; it also represents a concubine and sheep.