The Zhou Changes Esteem Divination · Title

周易尚占。瑩蟾子李清庵著。元大德丁未年版。

The Zhou Changes (I Ching) Esteeming Divination, written by Yingchanzi Li Qing'an. Li Qing'an is the name of Li Daochun, a Daoist of the Quanzhen sect in the Yuan dynasty, who was known by the courtesy name Yingchanzi. This edition is based on the printed version from the Dingshui year (1307) of the Yuan dynasty.

周易尚占者，卜筮之捷法也。其旨切，而近其辭。筮而當誠，有補於初進者，旨趣與市肆間卜筮之書大同小異。且如鬼谷辨爻占法，以上爻為至高，殊不知上為至遠位之地。作是見者，非深造玄理者也？若此者眾。或問曰：尚占有道乎？曰：不可謂之有，不可謂之無。若謂有，泥於卜筮而無窮；若謂無，易有聖人之道四，尚占居其一焉。

The book "Estimating Divination in the Zhou Changes" is a shortcut for divination. Its intention is sincere and its wording simple; when practicing divination, as long as one maintains sincerity and respect, it is very helpful for beginners. Its approach is largely similar to the divination books sold in bookshops, differing only in details. For example, the method of distinguishing lines attributed to Guiguzi treats the top line as the highest and most honored position, but does not realize that the top line is actually the furthest and outermost position. Those who hold such views may not be people who deeply study the profound principles of the Changes. There are many such examples. Someone asks: "Does 'Estimating Divination' have its own reasoning?" The answer is: one cannot say it has, nor can one say it does not. If one says it has, it would be confined to divination without end; if one says it does not, the "Great Treatise" of the "Zhou Changes" clearly states "the Changes contain four ways of the sage," and "Estimating Divination" precisely occupies one of these ways.

所要者，必先明本，次當明體，變通明用。知體而不知用，則不備；知用而不知體，則不精。占變相需，易理盡矣。故尚占者，學易之樞機也。其緒在於寂然，應動之效；發端在於決疑，疑情頓釋。惟變是通，皆由理正辭達而已；臨疑取證，不滯膠擾楊墨之間。今瑩蟾子李清庵下一片工夫，分析爻辭，深得易理之趣，言雖樸素，不事浮華。若非閒中日月，靜裡乾坤，孰能臻此聯篇鋟梓，以廣其傳，貴無隱爾。大德丁未五月望日，洛陽後學保八序。

Learning divination is most important when one first understands the fundamental principles, then the structure of the hexagrams, and finally through flexibility and adaptability, understands the function of the hexagrams. Knowing the structure but not knowing application makes one's learning incomplete; knowing application but not the structure leads to imprecise judgment. Divination and change depend on each other, and the principles of the Zhou Changes are fully expressed here. Therefore, "divination" is the key and pivot of studying the Zhou Changes. Its beginning lies in the mind being still yet able to respond to the movement of things, and its starting point is in making decisions on difficult matters so that doubts are immediately resolved. Only by being flexible in response to change can all this be achieved through proper principles and clear expression; when facing actual situations for verification, one will not fall into the extreme and entangled debates of Yang Zhu and Mo Di. Now, Yingchanzi Li Qing'an has made great efforts, analyzing each line statement carefully and deeply grasping the essence of the principles of the Zhou Changes. His expressions, though simple, are not seeking superficiality. Without the years of quiet living and the space of stillness, who could reach such a level? He has printed the entire book in editions and widely circulated it, and its precious quality lies in its openness and lack of concealment. Written on the fifteenth day of the fifth lunar month in the year Dingwei (1307), by Baobao, a later student from Luoyang.

周易尚占總目。卷上。圖局部第一（凡十章）：一、無極而太極圖；二、太極生兩儀圖；三、兩儀生四象圖；四、四象生八卦圖；五、八卦方位圖；六、乾坤生六子圖；七、天干納甲圖；八、地支納音圖；九、支干納音圖；十、五子歸元圖。旁通部第二（凡十章）：一、六位例；二、月建六神例；三、日建六神例；四、八卦取象例；五、八卦法用例；六、八節休旺例；七、逐月吉凶神殺例；八、逐日吉凶神殺例；九、合刑殺例；十、四時吉凶神殺例。

The entire contents of "Estimating Divination in the Zhou Changes" are divided into four sections in the upper volume. The first section, "Partial Diagrams," consists of ten chapters, explaining the principles of cosmic generation and stem assignment through diagrams: the first is "The Diagram of From Non-Polarity to Supreme Purity," the second is "The Diagram of the Supreme Purity Generating the Two Principles," the third is "The Diagram of the Two Principles Generating the Four Images," the fourth is "The Diagram of the Four Images Generating the Eight Trigrams," the fifth is "The Diagram of the Positions of the Eight Trigrams," the sixth is "The Diagram of Heaven and Earth Generating the Six Sons," the seventh is "The Diagram of Stem Assignment to Heaven Stems," the eighth is "The Diagram of Sound Elements Assigned to Earthly Branches," the ninth is "The Diagram of Sound Elements Assigned to Stem and Branches," and the tenth is "The Diagram of the Five Sons Returning to the Origin." The second section, "Parallel Transmission," also consists of ten chapters, listing various established examples needed for divination: the first is "Examples of the Six Positions," explaining which type of human affairs each of the six yao governs; the second is "Examples of the Month Builder and the Six Spirits," the third is "Examples of the Daily Builder and the Six Spirits," the fourth is "Examples of Symbolic Interpretations of the Eight Trigrams," the fifth is "Examples of the Application of the Eight Trigrams," the sixth is "Examples of the Prosperity and Decline of the Eight Festivals," the seventh is "Examples of the Auspicious and Inauspicious Spirits and Killers by Month," the eighth is "Examples of the Auspicious and Inauspicious Spirits and Killers by Day," the ninth is "Examples of Harmonization and Criminal Spirits," and the tenth is "Examples of the Auspicious and Inauspicious Spirits and Killers by Season."

發端部第三（凡十二章）：一、以錢代蓍例；二、合卦例；三、上手法；四、重卦例；五、變卦例；六、起世應；七、飛伏例；八、身命例；九、定卦主；十、定六親；十一、定六神；十二、論四直。決斷部第四（凡六章）：一、六親斷例；二、六神斷例；三、天符斷例；四、直符斷例；五、傳符斷例；六、神殺斷例。

The third section, "The Beginning," consists of twelve chapters, explaining the entire process from divining to setting up the hexagram: first, the "Using Coins Instead of Yarrow Stalks" method, which uses three copper coins to form the hexagram instead of yarrow stalks; second, the "Combining Hexagrams" method; third, the "Hand Method"; fourth, the "Repeating Hexagrams" method; fifth, the "Resulting Hexagram" method; sixth, the "Determining the World and Response Lines"; seventh, the "Flying and Hidden Lines" method; eighth, the "Body and Life Lines" method; ninth, the "Determining the Hexagram's Main Element"; tenth, the "Determining the Six Relations"; eleventh, the "Determining the Six Spirits"; and twelfth, the "Discussing the Four Directions," which refer to the divine spirits of the year, month, day, and hour. The fourth section, "The Decision-Making Part," consists of six chapters, explaining various ready-made interpretations: first, the "Six Relations Interpretations"; second, the "Six Spirits Interpretations"; third, the "Heavenly Talisman Interpretations"; fourth, the "Directional Symbol Interpretations"; fifth, the "Transmitted Symbol Interpretations"; and sixth, the "Divine Harm Interpretations."

卷中。三材部第五（凡五章）：一、陰晴雨晦章；二、禾苗田地章；三、住居宅地章；四、移徙章；五、墳塚章。人事部第六（凡四章）：一、身命章；二、六親章；三、婚姻章；四、胎孕章。三教部第七（凡四章）：一、僧道章；二、儒業章；三、蒙童章；四、教授章。營生部第八（凡四章）：一、求財買賣章；二、六畜血財章；三、蠶桑章；四、行人章。疾厄部第九（凡五章）：一、疾病章；二、醫藥章；三、盜賊章；四、捕盜章；五、公訟章。

The middle volume is divided by categories of subjects, with each section listing verses for divination. The fifth section, "Three Essentials," consists of five chapters, dealing with heavenly conditions and geographical advantages: the first is "Chapter on Clear and Rainy Weather," the second is "Chapter on Crops and Fields," the third is "Chapter on Residences," the fourth is "Chapter on Relocation," discussing moving to a new home, and the fifth is "Chapter on Tombs," discussing burial sites. The sixth section, "Human Affairs," consists of four chapters: the first is "Chapter on Personal Fate," the second is "Chapter on the Six Relations," the third is "Chapter on Marriage," and the fourth is "Chapter on Pregnancy." The seventh section, "Three Teachings," consists of four chapters, dealing with matters of cultivation and study: the first is "Chapter on Monks and Taoists," the second is "Chapter on Confucian Learning," the third is "Chapter on Young Scholars," and the fourth is "Chapter on Hiring a Tutor." The eighth section, "Means of Livelihood," consists of four chapters, dealing with matters of earning a living: the first is "Chapter on Seeking Wealth and Trade," the second is "Chapter on Livestock and Blood Money," the third is "Chapter on Sericulture," and the fourth is "Chapter on Travelers." The ninth section, "Disease and Misfortune," consists of five chapters, dealing with illness, disasters, lawsuits, and theft: the first is "Chapter on Illness," the second is "Chapter on Medicine," the third is "Chapter on Robbery," the fourth is "Chapter on Capturing Robbers," and the fifth is "Chapter on Public Litigation."

卷下。乾部第十（凡二章）：一、乾宮八卦立成章；二、八卦斷例章。坎部第十一（凡二章）：一、坎宮八卦立成章；二、八卦斷例章。艮部第十二（凡二章）：一、艮宮八卦立成章；二、八卦斷例章。震部第十三（凡二章）：一、震宮八卦立成章；二、八卦斷例章。巽部第十四（凡二章）：一、巽宮八卦立成章；二、八卦斷例章。離部第十五（凡二章）：一、離宮八卦立成章；二、八卦斷例章。坤部第十六（凡二章）：一、坤宮八卦立成章；二、八卦斷例章。兌部第十七（凡二章）：一、兌宮八卦立成章；二、八卦斷例章。

In the lower volume, the sixty-four hexagrams are arranged in the order of the eight palaces according to Jing Fang's system. Each palace forms a separate section, divided into two chapters. The tenth section, "Qian Palace," contains two chapters: the first, "The Established Table of the Eight Trigrams of the Qian Palace," lists the stem-branch assignments, the six relations, the world line, the body line, the response line, the flying god, the hidden god, and the corresponding months for each of the eight trigrams under the Qian Palace, arranged in a ready-made table for easy reference by the diviner. The second chapter, "The Examples of Judgment for the Eight Trigrams," attaches four lines of symbolic meaning and eight lines of interpretation to each trigram. The eleventh section, "Kan Palace," the twelfth, "Gen Palace," the thirteenth, "Zhen Palace," the fourteenth, "Xun Palace," the fifteenth, "Li Palace," the sixteenth, "Kun Palace," and the seventeenth, "Dui Palace," all follow the same structure, each containing two chapters: the first, "The Established Table of the Eight Trigrams of the Palace," which is in tabular form, and the second, "The Examples of Judgment for the Eight Trigrams," which includes the Great Treatise. Each of the eight palaces governs eight trigrams, totaling sixty-four hexagrams, which constitute the complete basis for divining hexagrams in the book. This is also where the final purpose of the song-like verses in each chapter of the volume lies.

通變部第十八（凡六章）：一、極變章；二、單卦變通章；三、重卦變通章；四、六十四卦變通章；五、時變章；六、事變章。附：一、皇恩大赦；二、大殺；三、天喜；四、天德方；五、三殺方；六、煞轉；七、九空地；八、及腳敗；九、起十隔；十、渾天甲子裝卦用。周易尚占目錄畢。

Chapter eighteen, "The Section on Change and Transformation," consists of six chapters discussing the changes of lines and hexagrams. The first chapter, "The Chapter on Ultimate Transformation," discusses Fuxi's creation of hexagrams based on the Taiji. The second chapter, "The Chapter on the Transformation of Single Hexagrams," explains how the three-line hexagrams undergo eight transformations to return to their original form. The third chapter, "The Chapter on the Transformation of Combined Hexagrams," discusses how the six-line hexagrams undergo sixteen transformations to return to their original form. The fourth chapter, "The Chapter on the Transformation of the Sixty-Four Hexagrams," explains that each hexagram has sixty-four transformations, totaling four thousand nine hundred and sixty hexagrams. The fifth chapter, "The Chapter on Temporal Transformation," pairs the twelve message hexagrams with months, days, and hours. The sixth chapter, "The Chapter on Event Transformation," discusses observing the changes of lines to seek good fortune and avoid misfortune. At the end of the book, there are ten miscellaneous examples: one "Imperial Grace and Amnesty," two "Great Harm," three "Heavenly Joy," four "Heavenly Virtue Direction," five "Three Harm Directions," six "Harm Turning," seven "Nine Void Places," eight "Foot Failure," nine "Starting the Ten Intervals," and ten "Using the Jiazi Calendar to Construct Hexagrams." These ten examples are only listed in transmitted editions without their actual content. The general table of contents of "The Zhou Changes and Divination" concludes here.

無者，虛無自然之謂也。始於無始，窮於無窮，不可極而極者也。聖人強名曰無，字之曰太極。周子曰：“無極而太極，太極動而生陽，靜而生陰，一陰一陽互為其根，兩儀立焉。”即《易》所謂“易有太極，是生兩儀”，言太極之變也。

The term "wu" refers to the void, empty and quiet, the original and natural essence. It begins where there is no beginning and ends where there is no end. It cannot be limited by the term "ji" (extreme), yet one must use "ji" to refer to it. The sages, out of necessity, gave it the name "wu" and the title "Taiji" (Supreme Ultimate). In his "Tian Ji Tu Shuo" (Treatise on the Supreme Ultimate Diagram), Zhou Dunyi said: "From wu comes Taiji. When Taiji moves, it produces yang; when it is still, it produces yin. Yang and yin mutually support each other as their foundation, and the two principles (two yi) are established." This is exactly what the "Zhou Yi · Xi Ci" (Great Treatise of the Zhou Changes) says: "The Yi (Book of Changes) has Taiji, from which the two principles arise." It speaks of the transformation within Taiji itself.

▅▅▅▅▅者，陽也；▅▅　▅▅者，陰也。老子云：“道生一”，即無極而太極也。又云：“一生二”，即太極生兩儀也。邵子所謂“一分為二”者是也。所謂二者，一陰一陽也。陽動也，陰靜也。動極復靜，靜極復動，互為互靜而生四象。《易·繫》云：“兩儀生四象”。邵子云：“二分為四”。言兩儀之變也。

A continuous line 「▅▅▅▅▅」 represents a yang line, while a broken line 「▅▅　▅▅」 represents a yin line. The Dao De Jing says "the Dao gives birth to the One," referring to the emergence of the Taiji from the Wuji. It also says "the One gives birth to the Two," referring to the emergence of the two principles from the Taiji. Shao Yong's statement "one divides into two" refers precisely to this. Here, the "two" refers to one yin and one yang. Yang is active in nature, while yin is quiet in nature. When activity reaches its extreme, it turns into stillness; when stillness reaches its extreme, it turns into activity. Activity and stillness depend on each other, thus giving rise to the Four Symbols. The Zhou Yi's Great Treatise says "the two principles give birth to the Four Symbols," and Shao Yong says "two divide into four," referring precisely to the transformation within the two principles.

老陽：▅▅▅▅▅／▅▅▅▅▅。老陽者，動之極也，是謂老陽。少陰：▅▅　▅▅／▅▅▅▅▅。少陰者，動極而靜也，是謂少陰。少陽：▅▅▅▅▅／▅▅　▅▅。少陽者，靜極而動也，是謂少陽。老陰：▅▅　▅▅／▅▅　▅▅。老陰者，靜之極也，是謂老陰。

The Four Symbols are composed of two lines, upper and lower, and are read from bottom to top. When both the upper and lower lines are yang lines, it is called "old yang," representing a state of extreme movement, hence the name. When the upper line is yin and the lower line is yang, it is called "young yin," representing movement reaching its extreme and turning toward stillness, hence the name. When the upper line is yang and the lower line is yin, it is called "young yang," representing stillness reaching its extreme and turning toward movement, hence the name. When both the upper and lower lines are yin lines, it is called "old yin," representing a state of extreme stillness, hence the name.

四象分位而五行具矣，四象各有動靜，機緘不已，八卦分焉。周子云：“五性感動吉凶分，而萬事出矣”。《易·繫》云：“四象生八卦”。言四象之變也。

The four images each occupy a position, and with them the five elements of metal, wood, water, fire, and earth are fully present. Each of the four images also has movement and stillness, and this continuous mechanism of operation never ceases, from which the eight trigrams emerge. Zhou Dunyi said: once the five kinds of nature are stirred, good and evil are distinguished, and thus all things come into being. The Great Treatise of the Zhou Changes says, "The four images give rise to the eight trigrams," referring to the transformation within the four images themselves.

乾一：☰。☰者，老陽動也，是謂乾一。兌二：☱。☱者，老陽靜也，是謂兌二。離三：☲。☲者，少陰動也，是謂離三。震四：☳。☳者，少陰靜也，是謂震四。巽五：☴。☴者，少陽動也，是謂巽五。坎六：☵。☵者，少陽靜也，是謂坎六。艮七：☶。☶者，老陰動也，是謂艮七。坤八：☷。☷者，老陰靜也，是謂坤八。

The four images are further divided into dynamic and static aspects, resulting in the eight trigrams. Each trigram has a fixed number. The trigram Qian (Heaven) is first, with the symbol ☰, formed by taking motion from the old yang, hence called "Qian one." The trigram Dui (Lake) is second, with the symbol ☱, formed by taking stillness from the old yang, hence called "Dui two." The trigram Li (Fire) is third, with the symbol ☲, formed by taking motion from the young yin, hence called "Li three." The trigram Zhen (Thunder) is fourth, with the symbol ☳, formed by taking stillness from the young yin, hence called "Zhen four." The trigram Xun (Wind) is fifth, with the symbol ☴, formed by taking motion from the young yang, hence called "Xun five." The trigram Kan (Water) is sixth, with the symbol ☵, formed by taking stillness from the young yang, hence called "Kan six." The trigram Gen (Mountain) is seventh, with the symbol ☶, formed by taking motion from the old yin, hence called "Gen seven." The trigram Kun (Earth) is eighth, with the symbol ☷, formed by taking stillness from the old yin, hence called "Kun eight." This sequence is the order of the Earlier Heaven Trigrams as passed down by Shao Yong.

東北：為立春，物之始也，艮止以之。東：為春分，萬物出也，震動以之。東南：為立夏，萬物潔齊，巽順以之。南：為夏至，萬物相見，離麗以之。西南：為立秋，萬物致養，坤厚以之。西：為秋分，萬物成也，兌說以之。西北：為立冬，萬物遂也，乾健以之。北：為冬至，萬物藏也，坎陷以之。《易·繫》云：八卦成列，易行乎其中矣。

The eight trigrams are each associated with a direction and a season. The Northeast is paired with the Beginning of Spring, a time when all things begin to stir, and the Qian trigram, with its virtue of "stopping," governs it. The East is paired with the Vernal Equinox, a time when all things sprout, and the Zhen trigram, with its virtue of "movement," governs it. The Southeast is paired with the Beginning of Summer, a time when all things are orderly and pure, and the Xun trigram, with its virtue of "following," governs it. The South is paired with the Summer Solstice, a time when all things meet and flourish, and the Li trigram, with its virtue of "adhering to brightness," governs it. The Southwest is paired with the Beginning of Autumn, a time when all things receive nourishment, and the Kun trigram, with its virtue of "thickness," governs it. The West is paired with the Autumn Equinox, a time when all things mature, and the Dui trigram, with its virtue of "joy," governs it. The Northwest is paired with the Beginning of Winter, a time when all things fulfill their nature, and the Gen trigram, with its virtue of "strength," governs it. The North is paired with the Winter Solstice, a time when all things retreat and conceal, and the Kan trigram, with its virtue of "sinking," governs it. The Zhou Yi, in its Great Treatise, says: Once the eight trigrams are arranged in sequence, the Way of the Changes operates within them.

乾為父，坤為母，乾坤交而生六子。乾初爻交坤成震，震為長男。坤初爻交乾成巽，巽為長女。乾中爻交坤成坎，坎為中男。坤中爻交乾成離，離為中女。乾上爻交坤成艮，艮為少男。坤上爻交乾成兌，兌為少女。三男三女，陰陽相推，生生化化而無窮也。善觀易者，反窮諸己，自得之矣。

The trigram Qian represents the father, and the trigram Kun represents the mother. The trigrams Qian and Kun interact to produce six trigrams representing their children. The first line of Qian combines with Kun to form the trigram Zhen, which represents the eldest son. The first line of Kun combines with Qian to form the trigram Xun, which represents the eldest daughter. The middle line of Qian combines with Kun to form the trigram Kan, which represents the middle son. The middle line of Kun combines with Qian to form the trigram Li, which represents the middle daughter. The top line of Qian combines with Kun to form the trigram Gen, which represents the youngest son. The top line of Kun combines with Qian to form the trigram Dui, which represents the youngest daughter. Thus, there are three sons and three daughters, with yin and yang constantly shifting. Those who are skilled in observing the principles of the Book of Changes can turn back to examine this principle within their own body and mind, and naturally will gain understanding.

數書云：“乾坤定位於甲乙，山澤通氣於丙丁，水火相建於戊己，雷風相薄於庚辛”。是故，乾納甲也，坤納乙也，艮納丙也，兌納丁也，坎納戊也，離納己也，震納庚也，巽納辛也，乾又納壬也，坤又納癸也。甲乙壬癸，十干之始終，乾坤納甲乙壬癸，表覆載之，功廣大也。

The books of divination say: The Qian and Kun trigrams are located at Jia and Yi, the Gen trigram representing mountains and the Dui trigram representing lakes connect with the energies of Bing and Ding. The Kan trigram representing water and the Li trigram representing fire are established at Wu and Ji. The Zhen trigram representing thunder and the Xun trigram representing wind interact at Geng and Xin. Therefore, the Qian trigram includes Jia, the Kun trigram includes Yi, the Gen trigram includes Bing, the Dui trigram includes Ding, the Kan trigram includes Wu, the Li trigram includes Ji, the Zhen trigram includes Geng, and the Xun trigram includes Xin. The Qian trigram also includes Ren, and the Kun trigram also includes Gui. Jia and Yi are the first two of the ten heavenly stems, while Ren and Gui are the last two. The Qian and Kun trigrams alone take up these four stems, which is used to express the vast function of heaven covering and earth supporting.

震為長男，巽為長女，故配之以子丑。坎為中男，離為中女，故配之以寅卯。艮為少男，兌為少女，故配之以辰巳。外卦之配，對宮取之。假如震巽納子丑，外卦自然納午未。餘仿此。乾納子午，坤納丑未，先未後丑。何也？陽順陰逆也。逆順相須，造化成焉。

The trigram Zhen represents the eldest son, and Xun represents the eldest daughter, so the inner trigram is paired with the earthly branches Zi and Chou. The trigram Kan represents the middle son, and Li represents the middle daughter, so they are paired with Yin and Mao. The trigram Gen represents the youngest son, and Dui represents the youngest daughter, so they are paired with Chen and Si. For the outer trigram, the paired earthly branches are determined by the opposing trigrams. For example, if the inner trigram Zhen and Xun are paired with Zi and Chou, the outer trigram naturally pairs with Wu and Wei, which are opposite to Zi and Chou. The other trigrams follow the same principle. The trigram Qian is paired with Zi and Wu, and the trigram Kun is paired with Chou and Wei. However, Kun is first paired with Wei and then with Chou. Why is this so? Because the yang heavenly stems and earthly branches proceed in a clockwise direction, while the yin heavenly stems and earthly branches proceed in a counterclockwise direction. The interaction between clockwise and counterclockwise movement allows for the creation of the cosmos.

一者，中央黃靈之氣，故納音屬土。三者，南方丹靈之氣，故納音屬火。五者，北方玄靈之氣，故納音屬水。七者，西方皓靈之氣，故納音屬金。九者，東方青靈之氣，故納音屬木。或於中央十二氣者，字相連粘之誤也。中央土，一氣也，達者味之。

Nayin determines the Five Phases based on numbers. When the number is one, it represents the yellow spiritual energy of the center, so Nayin belongs to earth. When the number is three, it represents the red spiritual energy of the south, so Nayin belongs to fire. When the number is five, it represents the dark spiritual energy of the north, so Nayin belongs to water. When the number is seven, it represents the bright spiritual energy of the west, so Nayin belongs to metal. When the number is nine, it represents the green spiritual energy of the east, so Nayin belongs to wood. Some versions write "twelve energies" under "central" instead, which is an error caused by the misbinding of the printed text. The central earth is only "one energy." Those who understand will carefully discern the difference.

外卦對取，六甲備矣。納音五子歸元圖：兌，丁巳；艮，丙辰；離，己卯；坎，戊寅；巽，辛丑；震，庚子。土：□。火：乙、甲、丁、丙、己、戊。水：癸、壬、乙、甲、丁、丙。金：辛、庚、癸、壬、乙、甲。木：己、戊、辛、庚、癸、壬。

The outer trigram is selected according to its opposite position, and with this method, the sixty jiazi are fully arranged. This is the content of the "Nayin Wuxi Guiyuan Tu" (Nayin Five Phases Return to Origin Chart). On the left half of the chart, the six trigrams are assigned their respective najia stems: Dui trigram starts with Dingsi, Gen trigram starts with Bingchen, Li trigram starts with Jimao, Kan trigram starts with Wuyin, Xun trigram starts with Xinchou, and Zhen trigram starts with Gengzi. On the right half, the chart is divided according to the nayin five phases, listing the heavenly stems paired with Zi and Chou. The line for earth is missing in the original chart, and the heavenly stems should be (according to the pattern) Dingsi, Bingchen, Jimao, Wuyin, Xinchou, and Gengzi. The line for fire includes the stems: Yi, Jia, Dingsi, Bingchen, Jimao, and Wuyin. The line for water includes: Gui, Ren, Yi, Jia, Dingsi, and Bingchen. The line for metal includes: Xin, Geng, Gui, Ren, Yi, and Jia. The line for wood includes: Jimao, Wuyin, Xin, Geng, Gui, and Ren. Each line differs by two positions, and this is how the nayin is determined through the method of "Wuxi Guiyuan" (Five Phases Return to Origin).

震為長男，納甲起庚子；巽為長女，納甲起辛丑；以庚辛為母，以子丑為子。壬至庚，癸至辛，皆九數，故壬子癸丑納音屬木。甲至庚，乙至辛，皆七數，故甲子乙丑納音屬金。丙至庚，丁至辛，皆五數，故丙子丁丑納音屬水。戊至庚，己至辛，皆三數，故戊子己丑納音數火。庚辛一數，故庚子辛丑納音屬土。餘仿此。圖局已具。

The trigram Zhen represents the elder son, and its stem assignment begins with Gengzi; the trigram Xun represents the elder daughter, and its stem assignment begins with Xinchou: this method treats Geng and Xin as mothers and Zi and Chou as children. Counting from Ren to Geng and from Gui to Xin, both span nine numbers, so the group consisting of Renzi and Guichou belongs to the wood element. Counting from Jia to Geng and from Yi to Xin, both span seven numbers, so the group consisting of Jiazi and Yichou belongs to the metal element. Counting from Bing to Geng and from Ding to Xin, both span five numbers, so the group consisting of Bingzi and Dingchou belongs to the water element. Counting from Wu to Geng and from Ji to Xin, both span three numbers, so the group consisting of Wuzi and Jichou belongs to the fire element. Geng and Xin themselves are separated by only one number, so the group consisting of Gengzi and Xinchou belongs to the earth element. The rest of the groups follow the same method. The diagram's section up to the tenth chapter is now complete.

橫看：六爻、五爻、四爻、三爻、二爻、初爻。定位：陰、陽、義、仁、柔、剛。三材：空、天、官、人、山、地。占雨：空、雨、雲、風、電、雷。占晴：大空、日月、霞虹、風氣、煙靄、霧露。地理：山、林、木、草、地、水。田土：山崗、林麓、高田、平原、低田、湖塘。居處：山林、京都、坊鎮、市井、州縣、鄉。田禾：成熟、田主、禾穗、秧苗、種子、田地。僧道：祖師、師父、檀越、法眷、己身、徒弟。仕宦：隱逸、王公、諸侯、大夫、士人、庶民。身命：首、心、腹、股、腓、足。六親：祖、父母、伯叔、兄弟、己身妻、子孫。

This section establishes the fixed rules for each of the six lines in the hexagram, indicating which people or matters they represent. The header "横看" lists the six positions from top to bottom, which are: sixth line (upper line), fifth line, fourth line, third line, second line, and first line. Each subsequent row follows this same order. Regarding the positioning of the lines: the sixth line is yin, the fifth line is yang, the fourth line represents righteousness, the third line represents benevolence, the second line represents softness, and the first line represents strength. When paired with the three elements of heaven, earth, and humanity: the sixth line represents void, the fifth line represents heaven, the fourth line represents officialdom, the third line represents humanity, the second line represents mountains, and the first line represents earth. For predicting rain: the sixth line represents void, the fifth line represents rain, the fourth line represents clouds, the third line represents wind, the second line represents lightning, and the first line represents thunder. For predicting clear weather: the sixth line represents great void, the fifth line represents sun and moon, the fourth line represents霞虹 (rainbow), the third line represents wind, the second line represents smoke and haze, and the first line represents mist and dew. For geographical matters: the sixth line represents mountains, the fifth line represents forests, the fourth line represents trees, the third line represents grass, the second line represents land, and the first line represents water. For land and fields: the sixth line represents mountain ridges, the fifth line represents forest foothills, the fourth line represents high fields, the third line represents plains, the second line represents low fields, and the first line represents ponds and lakes. For places of residence: the sixth line represents mountain forests, the fifth line represents capital cities, the fourth line represents towns and districts, the third line represents markets and streets, the second line represents prefectures and counties, and the first line represents villages. For crops and fields: the sixth line represents the time of maturity, the fifth line represents the landowner, the fourth line represents the grain ears, the third line represents young shoots, the second line represents seeds, and the first line represents the field. For monks and Taoists: the sixth line represents the master, the fifth line represents the teacher, the fourth line represents the donor, the third line represents the fellow practitioners, the second line represents oneself, and the first line represents the disciple. For official positions: the sixth line represents reclusive scholars, the fifth line represents kings and princes, the fourth line represents dukes, the third line represents ministers, the second line represents scholars, and the first line represents commoners. For the body and destiny: the sixth line represents the head, the fifth line represents the heart, the fourth line represents the abdomen, the third line represents the thighs, the second line represents the calves, and the first line represents the feet. For the Six Relations: the sixth line represents ancestors, the fifth line represents parents, the fourth line represents uncles and cousins, the third line represents brothers, the second line represents oneself and wife, and the first line represents children.

行人：地頭、道路、門、戶、身、足。屋宇：棟、梁、枋、柱、人身、基址。住居：門戶、廳堂、廊廡、倉庫、房屋、井灶。舟船：帆幔、桅纜、櫓棹、身倉、舟主、艄船。家畜：駝象、牛馬、驢騾、豕羊、貓犬、雞鵝。野獸：鷹、鴻鵠、雞雉、虎豹、豺狼、狐兔。水族：蛟蜃、鷗鷺、鴛鴦、龜鱉、鮒鱔、蝦魚。占事：國事、心事、官事、家事、身事、人事。占蠶：簇、主、桑、筐、蠶、種。興販：寶貝、主人、金玉、疋帛、財本、物貨。商：店宇、客人、行貨、牙郎、己身、財本。賈：宜利、買主、發賣、停塌、己身、財本。

The lines are assigned in the order from the top line to the first line. For divination regarding travel: the top line represents the destination, the fifth line represents the road, the fourth line represents the gate, the third line represents the door, the second line represents the person himself, and the first line represents his feet. For divination regarding a house: the top line represents the roof beam, the fifth line represents the beams, the fourth line represents the cross beams, the third line represents the pillars, the second line represents the people living in it, and the first line represents the foundation. For divination regarding a dwelling: the top line represents the gate, the fifth line represents the hall, the fourth line represents the veranda, the third line represents the storeroom, the second line represents the house itself, and the first line represents the well and the stove. For divination regarding a boat: the top line represents the sail and canopy, the fifth line represents the mast and ropes, the fourth line represents the oar, the third line represents the hull and cargo hold, the second line represents the boat owner, and the first line represents the boatman. For divination regarding domestic animals: the top line represents camels and elephants, the fifth line represents cattle and horses, the fourth line represents donkeys and mules, the third line represents pigs and sheep, the second line represents cats and dogs, and the first line represents chickens and geese. For divination regarding wild animals: the top line represents eagles, the fifth line represents geese and swans, the fourth line represents pheasants, the third line represents tigers and leopards, the second line represents jackals and wolves, and the first line represents foxes and rabbits. For divination regarding aquatic animals: the top line represents dragons and shellfish, the fifth line represents gulls and herons, the fourth line represents mandarin ducks, the third line represents turtles and tortoises, the second line represents minnows and eels, and the first line represents shrimp and fish. For divination regarding affairs: the top line represents state affairs, the fifth line represents personal concerns, the fourth line represents official matters, the third line represents family affairs, the second line represents personal matters, and the first line represents human affairs. For divination regarding silkworms: the top line represents the cocoon, the fifth line represents the silkworm master, the fourth line represents mulberry leaves, the third line represents the silkworm basket, the second line represents the silkworm, and the first line represents the silkworm eggs. For divination regarding trade: the top line represents treasures, the fifth line represents the owner, the fourth line represents gold and jade, the third line represents silk and cloth, the second line represents capital, and the first line represents the goods. For divination regarding traveling merchants: the top line represents the shop, the fifth line represents the customers, the fourth line represents the goods being sold, the third line represents the middleman, the second line represents oneself, and the first line represents the capital. For divination regarding shopkeepers: the top line represents the profit, the fifth line represents the buyer, the fourth line represents the selling, the third line represents the stockpiling, the second line represents oneself, and the first line represents the capital.

疾病：頭面、心胸、腸胃、腰腎、身體、手足。鬼神：星辰、社廟、神佛、家先、祭主、土地。願心：口願、心願、善願、拜願、己身、香願。婚姻：祖宗、公姑、外氏、保親、夫妻、媒人。六甲：化婆、父、母、看生、子、胎息。轉官：任所、宣命、差遣、保舉、己身、解由。公訟：決斷、官府、對頭、詞狀、己身、見人。墳墓：朝向、祭主、風水、羅堂、亡身、穴道。擇葬：朝向、亡人、風水、羅堂、基址、穴道。牛馬：水草、主人、鞍轡、欄廄、牛馬、人力。尋人：閒人、貴人、外人、親人、己身、婦人。捕賊：遠方、本路、本處、近處、捕盜、家人。

The following categories are counted from the top line to the first line. For predicting illness: the top line represents the head and face, the fifth line represents the heart and chest, the fourth line represents the stomach and intestines, the third line represents the waist and kidneys, the second line represents the body, and the first line represents the hands and feet. For predicting ghosts and spirits: the top line represents the stars, the fifth line represents the ancestral temple, the fourth line represents gods and buddhas, the third line represents deceased family ancestors, the second line represents the main worshipper, and the first line represents the land god. For predicting vows and fulfillments: the top line represents spoken vows, the fifth line represents inner vows, the fourth line represents vows of good deeds, the third line represents vows of worship, the second line represents the person making the vow, and the first line represents vows of burning incense. For predicting marriage: the top line represents ancestors, the fifth line represents the in-laws, the fourth line represents the wife's family, the third line represents the guarantor, the second line represents the couple, and the first line represents the matchmaker. For predicting pregnancy and childbirth: the top line represents the midwife, the fifth line represents the father, the fourth line represents the mother, the third line represents the person observing the birth, the second line represents the fetus, and the first line represents the fetal breath. For predicting official appointments and transfers: the top line represents the place of appointment, the fifth line represents the imperial court's appointment, the fourth line represents the assignment, the third line represents the person recommending, the second line represents oneself, and the first line represents the official document. For predicting lawsuits: the top line represents the final judgment, the fifth line represents the government office, the fourth line represents the opponent, the third line represents the lawsuit document, the second line represents oneself, and the first line represents the witness. For predicting graves: the top line represents the direction, the fifth line represents the main worshipper, the fourth line represents the feng shui, the third line represents the Luo Tang, the second line represents the deceased's body, and the first line represents the burial pit. For predicting the selection of a burial site: the top line represents the direction, the fifth line represents the deceased, the fourth line represents the feng shui, the third line represents the Luo Tang, the second line represents the foundation, and the first line represents the burial pit. For predicting cattle and horses: the top line represents water and grass, the fifth line represents the owner, the fourth line represents the saddle and reins, the third line represents the stable, the second line represents the cattle and horses themselves, and the first line represents the laborer. For predicting the location of a missing person: the top line represents unrelated people, the fifth line represents the nobleman, the fourth line represents outsiders, the third line represents relatives, the second line represents oneself, and the first line represents women. For predicting the capture of thieves: the top line represents distant places, the fifth line represents the local area, the fourth line represents the immediate area, the third line represents nearby, the second line represents the officers responsible for capturing thieves, and the first line represents family members.

六神：正月、二月、三月、四月、五月、六月、七月、八月、九月、十月、十一、十二。青龍：寅、卯、辰、巳、午、未、申、酉、戌、亥、子、丑。白虎：申、酉、戌、亥、子、丑、寅、卯、辰、巳、午、未。朱雀：巳、午、未、申、酉、戌、亥、子、丑、寅、卯、辰。玄武：亥、子、丑、寅、卯、辰、巳、午、未、申、酉、戌。勾陳：丑、寅、卯、辰、巳、午、未、申、酉、戌、亥、子。騰蛇：辰、卯、寅、丑、子、亥、戌、酉、申、未、午、巳。

This follows the established rule of placing the Six Spirits according to the Month Builder. The table lists the months from January to December as columns, with each of the Six Spirits occupying a row. The Earthly Branches listed within each row indicate the position of the spirit on the hexagram for that month. "Azure Dragon" begins in the Year of the Tiger in January and progresses in order: in January it is in the Year of the Tiger, in February in the Year of the Rabbit, in March in the Year of the Dragon, in April in the Year of the Snake, in May in the Year of the Horse, in June in the Year of the Goat, in July in the Year of the Monkey, in August in the Year of the Rooster, in September in the Year of the Dog, in October in the Year of the Pig, in November in the Year of the Rat, and in December in the Year of the Ox. "White Tiger" is opposite "Azure Dragon," beginning in the Year of the Monkey in January and progressing in order, ending in the Year of the Goat in December. "Vermilion Bird" starts three positions before "Azure Dragon," beginning in the Year of the Snake in January and progressing in order, ending in the Year of the Dragon in December. "Black Tortoise" starts three positions after "Azure Dragon," beginning in the Year of the Pig in January and progressing in order, ending in the Year of the Dog in December. "Gou Chen" starts one position after "Azure Dragon," beginning in the Year of the Ox in January and progressing in order, ending in the Year of the Rat in December. Only "Teng Sha" moves in reverse, beginning in the Year of the Dragon in January, moving back to the Year of the Snake in February, then to the Year of the Tiger in March, and so on, ending in the Year of the Snake in December.

日天干：上爻、五爻、四爻、三爻、二爻、初爻。甲乙日：玄武、白虎、騰蛇、勾陳、朱雀、青龍。丙丁日：青龍、玄武、白虎、騰蛇、勾陳、朱雀。戊己日：朱雀、青龍、玄武、白虎、騰蛇、勾陳。庚辛日：騰蛇、勾陳、朱雀、青龍、玄武、白虎。壬癸日：白虎、騰蛇、勾陳、朱雀、青龍、玄武。

This is the standard method of placing the Six Spirits according to the heavenly stem of the day when the divination is performed. The table header lists the six positions: Upper Line, Fifth Line, Fourth Line, Third Line, Second Line, and First Line. On days with the heavenly stem Jia or Yi, the Upper Line is Black Tortoise, the Fifth Line is White Tiger, the Fourth Line is Coiling Snake, the Third Line is Gou Chen, the Second Line is Vermilion Bird, and the First Line is Azure Dragon. On days with the heavenly stem Bing or Ding, the Upper Line is Azure Dragon, the Fifth Line is Black Tortoise, the Fourth Line is White Tiger, the Third Line is Coiling Snake, the Second Line is Gou Chen, and the First Line is Vermilion Bird. On days with the heavenly stem Wu or Ji, the Upper Line is Vermilion Bird, the Fifth Line is Azure Dragon, the Fourth Line is Black Tortoise, the Third Line is White Tiger, the Second Line is Coiling Snake, and the First Line is Gou Chen. On days with the heavenly stem Geng or Xin, the Upper Line is Coiling Snake, the Fifth Line is Gou Chen, the Fourth Line is Vermilion Bird, the Third Line is Azure Dragon, the Second Line is Black Tortoise, and the First Line is White Tiger. On days with the heavenly stem Ren or Gui, the Upper Line is White Tiger, the Fifth Line is Coiling Snake, the Fourth Line is Gou Chen, the Third Line is Vermilion Bird, the Second Line is Azure Dragon, and the First Line is Black Tortoise. The order of the Six Spirits is always Azure Dragon, Vermilion Bird, Gou Chen, Coiling Snake, White Tiger, and Black Tortoise, arranged from the First Line upwards in sequence. The starting position of the sequence changes according to the heavenly stem of the day.

乾、坤、震、巽、坎、離、艮、兌。在天成象：天、雲、雷、風、月、日、氣、雨。在地成形：金、土、木、竹、水、火、山、河。近取諸身：首、腹、足、手、耳、目、鼻、口。遠取諸物：馬、牛、龍、雞、豕、雉、狗、羊。卦體：圓、方、大、長、實、虛、小、短。卦材：健、順、動、入、陷、麗、止、說。

This is the fixed principle of the symbolic representations of the Eight Trigrams. The header lists the Eight Trigrams in the order of Qian, Kun, Zhen, Xun, Kan, Li, Gen, and Dui. Each subsequent row follows this same order correspondingly. In the heavens, they form images: Qian represents Heaven, Kun represents clouds, Zhen represents thunder, Xun represents wind, Kan represents the moon, Li represents the sun, Gen represents qi, and Dui represents rain. In the earth, they form shapes: Qian represents metal, Kun represents earth, Zhen represents wood, Xun represents bamboo, Kan represents water, Li represents fire, Gen represents mountain, and Dui represents river. Close to the body: Qian represents the head, Kun represents the abdomen, Zhen represents the feet, Xun represents the hands, Kan represents the ears, Li represents the eyes, Gen represents the nose, and Dui represents the mouth. Far from the body, they take from objects: Qian represents a horse, Kun represents an ox, Zhen represents a dragon, Xun represents a chicken, Kan represents a pig, Li represents a wild pheasant, Gen represents a dog, and Dui represents a sheep. In terms of the shape of the trigrams: Qian is round, Kun is square, Zhen is large, Xun is long, Kan is solid, Li is empty, Gen is small, and Dui is short. In terms of the nature of the trigrams: Qian is strong, Kun is yielding, Zhen is active, Xun is enterprising, Kan is sinking, Li is luminous, Gen is still, and Dui is eloquent.

人體：端正、雄壯、俊銳、潔淨、清奇、秀麗、短小、柔美。人材：精勤、拙訥、伎巧、活落、通疎、知慧、慵懶、捷辨。德性：誠恪、敦篤、決烈、謙遜、淳樸、靈變、鎮重、溫潤。情偽：武勇、悋嗇、燥暴、進退、隱伏、虛詐、偏執、誣妄。命基：心、身、肝、胃、腎、膽、脾、肺。性本：神、形、魂、志、精、氣、意、魄。

The following six lines continue in the order of Qian, Kun, Zhen, Xun, Kan, Li, Gen, and Dui, focusing specifically on humans. Human appearance: Qian represents upright and proper form, Kun represents robustness, Zhen represents sharpness and vigor, Xun represents purity and cleanliness, Kan represents clarity and uniqueness, Li represents grace and beauty, Gen represents short stature, and Dui represents softness and elegance. Human nature: Qian signifies diligence and sincerity, Kun signifies clumsiness and reticence, Zhen signifies skillfulness, Xun signifies flexibility and quickness, Kan signifies openness and freedom, Li signifies intelligence and wisdom, Gen signifies laziness, and Dui signifies eloquence and quick speech. Human virtue: Qian represents sincerity and respectfulness, Kun represents sincerity and steadfastness, Zhen represents decisiveness and strength, Xun represents humility, Kan represents simplicity, Li represents adaptability and change, Gen represents stability, and Dui represents warmth and refinement. The false aspects of human emotion: Qian tends toward bravado and aggression, Kun tends toward stinginess, Zhen tends toward impatience and violence, Xun tends toward indecisiveness, Kan tends toward concealment and secrecy, Li tends toward deceit, Gen tends toward stubbornness, and Dui tends toward falsehood. The foundation of life and destiny lies in the internal organs: Qian corresponds to the heart, Kun to the body, Zhen to the liver, Xun to the stomach, Kan to the kidneys, Li to the gallbladder, Gen to the spleen, and Dui to the lungs. The origin of nature lies in the spirit and soul: Qian corresponds to the spirit, Kun to the form, Zhen to the soul, Xun to the will, Kan to the essence, Li to the energy, Gen to the mind, and Dui to the魄.

乾、坤、震、巽、坎、離、艮、兌。父子：父、母、長男、長女、中男、中女、少男、少女。君臣：王公、宰相、諸侯、大夫、公吏、士人、庶民、伶倫。人事：官事、家事、身事、公事、憂事、心事、閒事、喜事。各業：士、農、工、商、武、文、醫、卜。尋訪：貴人、主人、客人、行人、吏人、士人、商人、匠人。轉官：朝廷、任所、差遣、宣命、印綬、保明、復任、解田。安厝：朝向、羅堂、林麓、行木、風水、香火、主山、陂塘。居處：屋宇、產業、動用、簾幃、池井、爐灶、門屏、窗牖。營運：車輿、舟船、器械、繩直、弓輪、甲冑、閽寺、剛滷。交易：寶玉、布帛、財本、行貨、酒食、夥伴、店舍、牙郎。

This is the standard application of the Eight Trigrams in various matters. The header remains horizontally arranged as Qian, Kun, Zhen, Xun, Kan, Li, Gen, and Dui. Regarding father and son: Qian represents the father, Kun the mother, Zhen the eldest son, Xun the eldest daughter, Kan the middle son, Li the middle daughter, Gen the youngest son, and Dui the youngest daughter. Regarding ruler and subject: Qian represents the king and ministers, Kun the prime minister, Zhen the feudal lords, Xun the officials, Kan the government clerks, Li the scholars, Gen the common people, and Dui the performers and musicians. Regarding human affairs: Qian governs official matters, Kun governs family matters, Zhen governs personal matters, Xun governs public affairs, Kan governs matters of worry, Li governs inner thoughts, Gen governs miscellaneous matters, and Dui governs joyful matters. Regarding various professions: Qian represents scholars, Kun represents farmers, Zhen represents craftsmen, Xun represents merchants, Kan represents warriors, Li represents scholars, Gen represents physicians, and Dui represents fortune tellers. Regarding the people being sought: Qian represents the nobleman, Kun represents the host, Zhen represents the guest, Xun represents someone away from home, Kan represents government officials, Li represents scholars, Gen represents merchants, and Dui represents craftsmen. Regarding official transfers and appointments: Qian represents the imperial court, Kun represents the place of appointment, Zhen represents the assigned duties, Xun represents the official decree, Kan represents the official seal, Li represents the confirming documents, Gen represents the reappointment, and Dui represents the dismissal documents. Regarding burial: Qian represents the direction, Kun represents the main hall, Zhen represents the forest and hills, Xun represents the movement of timber, Kan represents the风水 (feng shui), Li represents the incense and offerings, Gen represents the main mountain, and Dui represents the pond and lake. Regarding residence: Qian represents the house, Kun represents property, Zhen represents daily utensils, Xun represents curtains and screens, Kan represents the pond and well, Li represents the stove and hearth, Gen represents the gate and screen, and Dui represents the window and door. Regarding tools for business: Qian represents the carriage, Kun represents the boat and ship, Zhen represents the tools, Xun represents the measuring tools, Kan represents the bow and wheel, Li represents the armor and shield, Gen represents the gatekeeper, and Dui represents the salt and hard ground. Regarding trade: Qian represents precious jade, Kun represents silk and cloth, Zhen represents capital, Xun represents the goods for sale, Kan represents wine and food, Li represents partners, Gen represents the shop, and Dui represents the middleman.

旺、相、胎、沒、死、囚、休、廢。立春：艮、震、巽、離、坤、兌、乾、坎。春分：震、巽、離、坤、兌、乾、坎、艮。立夏：巽、離、坤、兌、乾、坎、艮、震。夏至：離、坤、兌、乾、坎、艮、震、巽。立秋：坤、兌、乾、坎、艮、震、巽、離。秋分：兌、乾、坎、艮、震、巽、離、坤。立冬：乾、坎、艮、震、巽、離、坤、兌。冬至：坎、艮、震、巽、離、坤、兌、乾。

This is the standard method of determining the qi numbers for the eight trigrams based on the eight solar terms. The header lists eight qi numbers horizontally: prosperity, growth, infancy, decline, death, captivity, rest, and decay. Each solar term occupies one row, and within each row, the eight trigrams are filled into these eight categories in order. At the Beginning of Spring: Gen (Mountain) is prosperous, Zhen (Thunder) is growing, Xun (Wind) is in infancy, Li (Fire) is declining, Kun (Earth) is dead, Dui (Lake) is in captivity, Qian (Heaven) is resting, and Kan (Water) is decayed. At the Vernal Equinox: Zhen (Thunder) is prosperous, Xun (Wind) is growing, Li (Fire) is in infancy, Kun (Earth) is declining, Dui (Lake) is dead, Qian (Heaven) is in captivity, Kan (Water) is resting, and Gen (Mountain) is decayed. At the Beginning of Summer: Xun (Wind) is prosperous, Li (Fire) is growing, Kun (Earth) is in infancy, Dui (Lake) is declining, Qian (Heaven) is dead, Kan (Water) is in captivity, Gen (Mountain) is resting, and Zhen (Thunder) is decayed. At the Summer Solstice: Li (Fire) is prosperous, Kun (Earth) is growing, Dui (Lake) is in infancy, Qian (Heaven) is declining, Kan (Water) is dead, Gen (Mountain) is in captivity, Zhen (Thunder) is resting, and Xun (Wind) is decayed. At the Beginning of Autumn: Kun (Earth) is prosperous, Dui (Lake) is growing, Qian (Heaven) is in infancy, Kan (Water) is declining, Gen (Mountain) is dead, Zhen (Thunder) is in captivity, Xun (Wind) is resting, and Li (Fire) is decayed. At the Autumnal Equinox: Dui (Lake) is prosperous, Qian (Heaven) is growing, Kan (Water) is in infancy, Gen (Mountain) is declining, Zhen (Thunder) is dead, Xun (Wind) is in captivity, Li (Fire) is resting, and Kun (Earth) is decayed. At the Beginning of Winter: Qian (Heaven) is prosperous, Kan (Water) is growing, Gen (Mountain) is in infancy, Zhen (Thunder) is declining, Xun (Wind) is dead, Li (Fire) is in captivity, Kun (Earth) is resting, and Dui (Lake) is decayed. At the Winter Solstice: Kan (Water) is prosperous, Gen (Mountain) is growing, Zhen (Thunder) is in infancy, Xun (Wind) is declining, Li (Fire) is dead, Kun (Earth) is in captivity, Dui (Lake) is resting, and Qian (Heaven) is decayed. The eight trigrams follow the posterior compass directions and move sequentially with the solar terms: the trigram in command is prosperous, the next one is growing, and the rest follow in descending order until the last one, which is decayed.

正月、二月、三月、四月、五月、六月、七月、八月、九月、十月、十一、十二。天喜：戌、亥、子、丑、寅、卯、辰、巳、午、未、申、酉。天解：申、申、酉、酉、戌、戌、亥、亥、午、午、未、未。天醫：卯、亥、丑、未、巳、卯、亥、丑、未、巳、卯、亥。飛廉：申、未、午、巳、辰、卯、寅、丑、子、亥、戌、酉；主人卒亡。血忌：丑、未、寅、申、卯、酉、辰、戌、巳、亥、午、子；不宜針灸。雷火：寅、丑、子、亥、戌、酉、申、未、午、巳、辰、卯。

This is the fixed rule for determining auspicious and inauspicious deities for each month. The table header runs from the first month to the twelfth month, with each deity occupying a separate row. Within each row, the earthly branch indicates the position where the deity is located during that month. "Heavenly Joy" (天喜): In the first month, it is in the hour of Xu; subsequently, it moves forward each month: second month in You, third month in Xu, fourth month in Hai, fifth month in Zi, sixth month in Chou, seventh month in Yin, eighth month in Mao, ninth month in Chen, tenth month in Si, eleventh month in Wu, twelfth month in Wei. "Heavenly Release" (天解): It moves every two months. In the first and second months, it is in the hour of Shen; third and fourth months in You; fifth and sixth months in Xu; seventh and eighth months in Hai; ninth and tenth months in Wu; eleventh and twelfth months in Wei. "Heavenly Doctor" (天医): In the first month, it is in the hour of Mao; second month in You; third month in Chou; fourth month in Wei; fifth month in Si; sixth month in Mao; from the seventh month onwards, it repeats the order of the first six months, in sequence: You, Chou, Wei, Si, Mao, You. "Fēi Lián" (飞廉): In the first month, it is in the hour of Shen; subsequently, it moves backward each month: second month in Shen, third month in Shen, fourth month in Shen, fifth month in Shen, sixth month in Shen, seventh month in Shen, eighth month in Shen, ninth month in Shen, tenth month in Shen, eleventh month in Shen, twelfth month in Shen. This deity is associated with sudden death within the family. "Blood Taboo" (血忌): In the first month, it is in the hour of Chou; second month in Wei; third month in Yin; fourth month in Shen; fifth month in Mao; sixth month in You; seventh month in Chen; eighth month in Xu; ninth month in Si; tenth month in Hai; eleventh month in Wu; twelfth month in Zi. Offending this deity is inauspicious for acupuncture. "Thunder Fire" (雷火): In the first month, it is in the hour of Yin; subsequently, it moves backward each month: second month in Chou, third month in Zi, fourth month in Hai, fifth month in Chen, sixth month in Shen, seventh month in Wei, eighth month in Wu, ninth month in Si, tenth month in Chen, eleventh month in Mao.

往亡：寅、巳、申、亥、卯、午、酉、子、辰、未、戌、丑；出行主死。負結：亥、亥、丑、丑、卯、卯、巳、巳、未、未、酉、酉；負鬼神食。生氣：子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥。死氣：午、未、申、酉、戌、亥、子、丑、寅、卯、辰、巳。吉殺：丑、寅、卯、辰、巳、午、未、申、酉、戌、亥、子。天德：亥、子、丑、寅、卯、辰、巳、午、未、申、酉、戌。月德：未、申、酉、戌、亥、子、丑、寅、卯、辰、巳、午。

"Going to Death" (Wangwang): In the first month (Yin), the second month (Si), the third month (Shen), the fourth month (Hai), the fifth month (Mao), the sixth month (Wu), the seventh month (You), the eighth month (Zi), the ninth month (Chen), the tenth month (Wei), the eleventh month (Xu), and the twelfth month (Chou); if one travels on these days, there is a danger of death or injury. "Negative Knot" (Fujie): Also moves every two months. In the first and second months, it is in Hai; in the third and fourth months, it is in Chou; in the fifth and sixth months, it is in Mao; in the seventh and eighth months, it is in Si; in the ninth and tenth months, it is in Wei; in the eleventh and twelfth months, it is in You; this indicates a debt to the spirits for food offerings. "Life Qi" (Shengqi): In the first month, it is in Zi, and moves forward each month, ending in Hai by the twelfth month. "Death Qi" (Siqu) conflicts with Life Qi; in the first month, it is in Wu, and moves forward each month, ending in Si by the twelfth month. "Good Killing" (Ji Sha): In the first month, it is in Chou, and moves forward each month, ending in Zi by the twelfth month. "Heavenly Virtue" (Tian De): In the first month, it is in Hai, and moves forward each month, ending in Xu by the twelfth month. "Monthly Virtue" (Yue De): In the first month, it is in Wei, and moves forward each month, ending in Wu by the twelfth month. If auspicious deities are present on the World Line (Shi Yao) or the Body Line (Shen Yao), all affairs will proceed smoothly. If malevolent forces are present, one should be cautious.

日干：甲、乙、丙、丁、戊、己、庚、辛、壬、癸。祿元：寅、卯、巳、午、巳、午、申、酉、亥、子。貴人：丑、子、亥、酉、未、申、午、寅、卯、巳。大殺：亥、亥、未、未、戌、戌、寅、寅、巳、巳。

This is the standard method of determining divine calamities based on the heavenly stem of the day of the divination. The header lists the ten heavenly stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, and Gui. "Luyuan" refers to the position of the established fortune: Jia day is in寅, Yi day is in卯, Bing day is in巳, Ding day is in午, Wu day is in巳, Ji day is in午, Geng day is in申, Xin day is in酉, Ren day is in亥, and Gui day is in子. "Guiren" refers to the nobleman: Jia day is in丑, Yi day is in子, Bing day is in亥, Ding day is in酉, Wu day is in未, Ji day is in申, Geng day is in午, Xin day is in寅, Ren day is in卯, and Gui day is in巳. "Dasha" refers to a shared position for two stems: Jia and Yi day are in亥, Bing and Ding day are in未, Wu and Ji day are in戌, Geng and Xin day are in寅, and Ren and Gui day are in巳. The presence of Luyuan and Guiren in the world or self is auspicious, while the presence of Dasha in the world or self is inauspicious.

支神：子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥。六合：丑、子、亥、戌、酉、申、未、午、巳、辰、卯、寅。三合：申辰、巳酉、午戌、亥未、申子、酉丑、寅戌、亥卯、子辰、巳丑、寅午、卯未。三刑：卯、戌、巳、子、辰、申、午、丑、寅、酉、未、亥。驛馬：寅、亥、申、巳、寅、亥、申、巳、寅、亥、申、巳。劫殺：巳、寅、亥、申、巳、寅、亥、申、巳、寅、亥、申。亡神：亥、申、巳、寅、亥、申、巳、寅、亥、申、巳、寅。咸池：酉、午、卯、子、酉、午、卯、子、酉、午、卯、子。

This table shows the fixed rules for the combinations, punishments, and various killings among the twelve earthly branches. The header lists the twelve earthly branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. Below each row corresponds to one of these branches. "Six Harmony": Zi harmonizes with Chou, Chou harmonizes with Zi, Yin harmonizes with Hai, Mao harmonizes with Xu, Chen harmonizes with You, Si harmonizes with Shen, Wu harmonizes with Wei, Wei harmonizes with Wu, Shen harmonizes with Si, You harmonizes with Chen, Xu harmonizes with Mao, Hai harmonizes with Yin. "Triple Harmony": Zi combines with Shen and Chen, Chou combines with Si and You, Yin combines with Wu and Xu, Mao combines with Hai and Wei, Chen combines with Shen and Zi, Si combines with You and Chou, Wu combines with Yin and Xu, Wei combines with Hai and Mao, Shen combines with Zi and Chen, You combines with Si and Chou, Xu combines with Yin and Wu, Hai combines with Mao and Wei, which forms four groups of water, wood, fire, and metal each consisting of three branches. "Three Punishments": Zi punishes Mao, Chou punishes Xu, Yin punishes Si, Mao punishes Zi, Chen self-punishes, Si punishes Shen, Wu self-punishes, Wei punishes Chou, Shen punishes Yin, You self-punishes, Xu punishes Wei, Hai self-punishes. "Post Horse": In one cycle of four branches, the horse of Zi, Chen, and Shen is in Yin; the horse of Chou, Si, and You is in Hai; the horse of Yin, Wu, and Xu is in Shen; the horse of Mao, Wei, and Hai is in Si. "Plundering Kill": The plundering kill of Zi, Chen, and Shen is in Si; the plundering kill of Chou, Si, and You is in Yin; the plundering kill of Yin, Wu, and Xu is in Hai; the plundering kill of Mao, Wei, and Hai is in Shen. "Lost Spirit": The lost spirit of Zi, Chen, and Shen is in Hai; the lost spirit of Chou, Si, and You is in Shen; the lost spirit of Yin, Wu, and Xu is in Si; the lost spirit of Mao, Wei, and Hai is in Yin. "Salty Pool" (i.e., "Flower Pool"): The Salty Pool of Zi, Chen, and Shen is in You; the Salty Pool of Chou, Si, and You is in Wu; the Salty Pool of Yin, Wu, and Xu is in Mao; the Salty Pool of Mao, Wei, and Hai is in Zi.

四季：春、夏、秋、冬。五墓：未、戌、丑、辰；占病忌之，發動持凶。浴盆：辰、未、戌、丑；占病忌之，臨水神水爻並凶。三丘：丑、辰、未、戌；占病忌之，發動兄鬼主死。

This follows the established rule for determining three types ofInauspicious Sha (evil influences) according to the four seasons, with the header listing spring, summer, autumn, and winter. "Five Tombs" (五墓): in spring it is in the hexagram of Wei, in summer in Xu, in autumn in Chou, and in winter in Chen; it is most inauspicious when related to illness. If this line is activated or holds the position of the subject (世身), it indicates danger. "Bathing Tub" (浴盆): in spring it is in Chen, in summer in Wei, in autumn in Xu, and in winter in Chou; it is also inauspicious for illness. If it is associated with water spirits or appears together with a water line, it is especially dangerous. "Three Hills" (三丘): in spring it is in Chou, in summer in Chen, in autumn in Wei, and in winter in Xu; it is also to be avoided in matters of illness. If this line is activated and appears together with the siblings line or the official ghost line, it indicates the death of the patient.

以錢三文，熏於爐上，而祝心事，呵銜至至敬而祝，祝曰：「天何言哉，扣之即應，神之靈矣，感而遂通。今有某事，罔知休咎，罔釋決疑，克神克靈，惟蓍而龜，禱於爾神，亮垂報知。若可若否，尚明告之。」祝畢，擲錢於盤中。一背為單畫▅▅▅▅▅，二背為拆畫▅▅　▅▅，三背為重畫0，純字為交畫╳。自下而上，三擲內卦成。再將錢爐上熏過，復求外卦，圓成一卦，而斷吉凶。至敬至誠，無不感應。

Take three copper coins, and first熏 them over the incense burner. Then, mentally think about the matter you wish to inquire about, breathe in and exhale gently, and with a very respectful heart, make a prayer. The prayer says: Has Heaven ever spoken? If you ask, there will be a response. The spirits are so responsive; as soon as there is a connection, everything corresponds. Now there is a certain matter, but I do not know if it is auspicious or inauspicious, and I cannot resolve my doubts. Only the gods are most responsive and capable of communication. I humbly pray to you, kindly show me clearly: is it feasible or not? Please tell me clearly. After the prayer, throw the three coins into the tray. One coin with the back side up is called "single," and is drawn as ▅▅▅▅▅, representing a yang line. Two coins with the back side up are called "split," and are drawn as ▅▅　▅▅, representing a yin line. Three coins with the back side up are called "heavy," and are recorded as 0, representing a moving yang line. Three coins with the front side up are called "cross," and are recorded as╳, representing a moving yin line. Arrange them from the bottom up, and after throwing three times, the inner trigram is formed. Then, again熏 the coins over the incense burner, and make the same prayer to determine the outer trigram, forming a complete six-line hexagram, which is used to judge auspiciousness or inauspiciousness. As long as one is extremely respectful and sincere, there will be no failure to respond.

純陽乾為天，陽中坎水連，陽上艮山止，陽下震雷焉；下陰巽風起，中陰離火燃，純陰坤地厚，陰上兌金堅。

This is a mnemonic for the trigrams of the Eight Trigrams. When all three lines are yang, it is Qian, representing Heaven. When one yang line is in the middle with the upper and lower lines being yin, it is Kan, representing water flowing continuously. When one yang line is at the top with the lower two lines being yin, it is Gen, representing a mountain that is still. When one yang line is at the bottom with the upper two lines being yin, it is Zhen, representing thunder that moves vigorously. When one yin line is at the bottom with the upper two lines being yang, it is Xun, representing wind that rises. When one yin line is in the middle with the upper and lower lines being yang, it is Li, representing fire that burns. When all three lines are yin, it is Kun, representing Earth that carries all things. When one yin line is at the top with the lower two lines being yang, it is Dui, representing metal that is firm and strong.

單單單乾為天，拆單拆坎為水，拆拆單艮為山，單拆拆震為雷。拆單單巽為風，單拆單離為火，拆拆拆坤為地，單單拆兌為澤。重為單陽變陰，交亦拆陰變陽。

This is the oral formula for determining the hexagram from bottom to top after casting coins. If all three are 'single' (yang lines), it forms the Qian hexagram, representing Heaven. If the order from bottom to top is 'split, single, split', it forms the Kan hexagram, representing Water. If the order is 'split, split, single', it forms the Gen hexagram, representing Mountain. If the order is 'single, split, split', it forms the Zhen hexagram, representing Thunder. If the order is 'split, single, single', it forms the Xun hexagram, representing Wind. If the order is 'single, split, single', it forms the Li hexagram, representing Fire. If all three are 'split' (yin lines), it forms the Kun hexagram, representing Earth. If the order is 'single, single, split', it forms the Dui hexagram, representing Lake. As for 'heavy' (repeated), it is originally a yang line about to change to yin; 'cross' (interchange), it is originally a yin line about to change to yang: these two are moving lines, and after the hexagram is formed, another hexagram, called the resulting hexagram, should be derived.

乾宮（金兆）：乾為天（八純、上世）、天風姤（一世）、天山遁（二世）、天地否（三世）、風地觀（四世）、山地剝（五世）、火地晉（游魂、四世）、火天大有（歸魂、三世）。坎宮（水兆）：坎為水（八純、上世）、水澤節（一世）、水雷屯（二世）、水火既濟（三世）、澤火革（四世）、雷火豐（五世）、地火明夷（游魂、四世）、地水師（歸魂、三世）。

The sixty-four hexagrams are divided into eight groups, each containing eight trigrams. Here they are listed by group. The Qian (Heaven) group belongs to the metal element, so it is called "Metal Hexagrams." The eight trigrams in this group are: Qian (Heaven), which is the first hexagram of this group, a pure trigram with all yang lines, and the world line is on the top line; Tian Feng Gou (Heaven Wind Meeting), the first world line hexagram, with the world line on the first line; Tian Shan Dun (Heaven Mountain Retreat), the second world line hexagram; Tian Di Pi (Heaven Earth Opposition), the third world line hexagram; Feng Di Guan (Wind Earth View), the fourth world line hexagram; Shan Di Bo (Mountain Earth Splitting), the fifth world line hexagram; Huo Di Jin (Fire Earth Progress), a wandering soul hexagram, with the world line on the fourth line; and Huo Tian Da You (Fire Heaven Great Possession), a returning soul hexagram, with the world line on the third line. The Kan (Water) group belongs to the water element, so it is called "Water Hexagrams." The eight trigrams in this group are: Kan (Water), a pure trigram, with the world line on the top line; Shui Ze Jie (Water Lake Regulation), the first world line hexagram; Shui Lei Zun (Water Thunder Initiation), the second world line hexagram; Shui Huo Ji Ji (Water Fire Final Completion), the third world line hexagram; Ze Huo Ge (Lake Fire Revolution), the fourth world line hexagram; Lei Huo Feng (Thunder Fire Abundance), the fifth world line hexagram; Di Huo Ming Yi (Earth Fire Brightening), a wandering soul hexagram, with the world line on the fourth line; and Di Shui Shi (Earth Water Army), a returning soul hexagram, with the world line on the third line.

艮宮（土兆）：艮為山（八純、上世）、山火賁（一世）、山天大畜（二世）、山澤損（三世）、火澤睽（四世）、天澤履（五世）、風澤中孚（游魂、四世），風山漸（歸魂、三世）。震宮（木兆）：震為雷（八純、上世）、雷地豫（一世）、雷水解（二世）、雷風恆（三世）、地風升（四世）、水風井（五世）、澤風大過（游魂、四世），澤雷隨（歸魂、三世）。

The Geng Palace belongs to the Five Phases of Earth, so it is called "Earth Omen." The eight trigrams under its jurisdiction are in the following order: Gen as Mountain, the pure trigram, with the world line at the top line; Bi as Mountain Fire, the first generation trigram; Da Xu as Mountain Heaven, the second generation trigram; Sun as Mountain泽 Loss, the third generation trigram; Kui as Fire泽 Estrangement, the fourth generation trigram; Lv as Heaven泽 Foot, the fifth generation trigram; Zhong Fu as Wind泽 Sincerity, the wandering soul trigram, with the world line at the fourth line; Jian as Wind Mountain Gradual Progress, the returning soul trigram, with the world line at the third line. The Zhen Palace belongs to the Five Phases of Wood, so it is called "Wood Omen." The eight trigrams under its jurisdiction are in the following order: Zhen as Thunder, the pure trigram, with the world line at the top line; Yu as Thunder Earth, the first generation trigram; Xie as Thunder Water, the second generation trigram; Heng as Thunder Wind, the third generation trigram; Sheng as Earth Wind, the fourth generation trigram; Jing as Water Wind, the fifth generation trigram; Da Guo as泽 Wind, the wandering soul trigram, with the world line at the fourth line; Sui as泽 Thunder, the returning soul trigram, with the world line at the third line.

巽宮（木兆）：巽為風（八純、上世）、風天小畜（一世）、風火家人（二世）、風雷益（三世）、天雷無妄（四世），火雷噬嗑（五世），山雷頤（游魂、四世），山風蠱（歸魂、三世）。離宮（火兆）：離為火（八純、上世），火山旅（一世），火風鼎（二世），火水未濟（三世），山水蒙（四世），風水渙（五世），天水訟（游魂、四世）、天火同人（歸魂、三世）。

The Wood element in the Xun hexagram is also called "Wood兆" (Wood sign), and the eight trigrams under its jurisdiction are arranged in order: Xun as Wind, the pure hexagram, with the world line at the top line; Feng Tian Xiao Xu, the first generation hexagram; Feng Huo Jia Ren, the second generation hexagram; Feng Lei Yi, the third generation hexagram; Tian Lei Wu Wang, the fourth generation hexagram; Huo Lei Shi Ke, the fifth generation hexagram; Shan Lei Yi, the wandering soul hexagram, with the world line at the fourth line; Shan Feng Gu, the returning soul hexagram, with the world line at the third line. The Fire element in the Li hexagram is called "Fire兆" (Fire sign), and the eight trigrams under its jurisdiction are arranged in order: Li as Fire, the pure hexagram, with the world line at the top line; Huo Shan Lu, the first generation hexagram; Huo Feng Ding, the second generation hexagram; Huo Shui Wei Ji, the third generation hexagram; Shan Shui Meng, the fourth generation hexagram; Feng Shui Huan, the fifth generation hexagram; Tian Shui Song, the wandering soul hexagram, with the world line at the fourth line; Tian Huo Tong Ren, the returning soul hexagram, with the world line at the third line.

坤官（土兆）：坤為地（八純、上世），地雷復（一世），地澤臨（二世），地天泰（三世），雷天大壯（四世）、澤天夬（五世），水天需（游魂、四世），水地比（歸魂、三世）。兌宮（金兆）：兌為澤（八純、上世），澤水困（一世），澤地萃（二世），澤山咸（三世），水山蹇（四世），地山謙（五世），雷山小過（游魂、四世），雷澤歸妹（歸魂、三世）。

The坤宫 belongs to the Earth element and is also called 'Earth Sign' (the original inscription 'Kun official' was a mistake for 'Kun palace'). The eight trigrams under its jurisdiction are in order: Kun as Earth, the pure trigrams, with the world line on the top line; Earth and Thunder Fu, the first trigram; Earth and Marsh Lin, the second trigram; Earth and Heaven Tai, the third trigram; Thunder and Heaven Da Zhuang, the fourth trigram; Marsh and Heaven Guai, the fifth trigram; Water and Heaven Xu, the wandering soul trigram, with the world line on the fourth line; Water and Earth Bi, the returning soul trigram, with the world line on the third line. The兑宫 belongs to the Metal element and is also called 'Metal Sign'. The eight trigrams under its jurisdiction are in order: Dui as Marsh, the pure trigrams, with the world line on the top line; Marsh and Water Kun, the first trigram; Marsh and Earth Cui, the second trigram; Marsh and Mountain Xian, the third trigram; Water and Mountain Jian, the fourth trigram; Earth and Mountain Qian, the fifth trigram; Thunder and Mountain Xiao Guo, the wandering soul trigram, with the world line on the fourth line; Thunder and Marsh Gui Mei, the returning soul trigram, with the world line on the third line. Each of the eight palaces governs eight trigrams, making up the sixty-four hexagrams in total.