The trigram for the day, also known as the trigram of the day.

八曰論刑害。夫刑害者。敗事不吉之數也。數中逢此。凡百忌之。有與卦數相刑者。有與日辰相刑者。刑剋日辰非與人爭鬥即災患相侵。刑剋卦數非作事不成即悔氣懊惱。刑年一年之事。刑月一月之事。刑日一日之事。如寅日刑巽。巳日刑坤之類。害者六害也。斷法與刑同。

Rule eight, discussing punishment and harm. Punishment and harm are numbers that bring misfortune and bad luck; when they appear in the calculation, all matters should be avoided. There are cases where the trigram is in conflict with the day branch, and cases where the day branch is in conflict with the trigram. Conflict with the day branch indicates either quarrels with people or troubles and disturbances; conflict with the trigram indicates either failure in affairs or bad luck and annoyance. A conflict in the year indicates problems for the whole year, a conflict in the month indicates problems for the whole month, and a conflict in the day indicates problems for the day, for example, a day of寅 conflicting with the trigram Xun, or a day of巳 conflicting with the trigram Kun. The term 'harm' refers to the six harms, and the method of judgment is the same as for punishment.

九曰論生旺墓絕。夫生者長生。旺者帝旺也。數得生旺而逢吉者。有財有喜。數得生旺而逢凶者。雖則有喜不免災悔。年得生旺者一年迪吉。月得生旺者一月迪吉。日得生旺者一日迪吉。非高人見訪即親友相迎。非進財帛即飲食宴會。帶克者名為不靜。十數生旺而帶六虛或耗數者。財必散失。占病吉長生。求官宜帝旺臨官。

Ninth rule, discussing birth, prosperity, burial, and decline. Birth is growth, prosperity is imperial prosperity. If the number falls on birth and prosperity and meets good fortune, there will be wealth and joy; if it falls on birth and prosperity but meets bad fortune, although there may be joy, disaster and regret are inevitable. If the year is in birth and prosperity, the year will be smooth and auspicious; if the month is in birth and prosperity, the month will be smooth and auspicious; if the day is in birth and prosperity, the day will be smooth and auspicious—either a wise person will visit or a relative will come to greet; either wealth will be gained or there will be feasting and gatherings. If it is accompanied by arestrain, it is called 'not peaceful'. Even if the ten positions fall on birth and prosperity, but accompanied by six emptiness or consumption numbers, wealth will certainly be lost. In divination about illness, growth is auspicious; for seeking officialdom, imperial prosperity and officialdom are suitable.

墓絕者。天干逢墓絕是也。破耗者卦洩干支之氣也。囚陷者。卦克地支是也。年干墓絕一年不顯。月令墓絕一月晦滯。日干墓絕一日不快。破陷同此而推。如年干氣旺生運或運帶喜生年干。又主進財。克者不吉。

The concept of "mù jué" refers to the Heavenly Stem falling in a "mù" or "jué" position; "pò huò" means the hexagram drains the energy of the Heavenly Stem and Earthly Branch; "qiú xiàn" means the hexagram is used to control the Earthly Branch. If the Heavenly Stem of the year falls in "mù" or "jué," one will not achieve success in the year; if the month's stem falls in "mù" or "jué," the month will be dull and blocked; if the day stem falls in "mù" or "jué," the day will be uncomfortable. Similarly, "pò" and "xiàn" are understood in the same way. If the year's stem is strong and generates the fortune, or if the fortune brings a favorable deity to generate the year's stem, it indicates gaining wealth. Conversely, if there is mutual control, it is not auspicious.

十曰論虛耗。夫虛者空亡。耗者不用也。此數固為不吉。各有所用。凶事喜之。吉事忌之。惟有僧道遇之反吉。

Rule ten, on empty loss. Empty means void, and loss means useless. Although these numbers are not auspicious, each has its own use: when dealing with funeral matters, encountering them is actually favorable, but when dealing with auspicious matters, they should be avoided; only monks and Taoist priests encountering them are considered auspicious.

故甲子旬中乾象憂。甲寅坎艮亦同流。甲辰艮震何須問。甲午巽象不須投。甲申離坤君須記。甲戌坤艮怕當頭。卦中如若來相遇。進用求謀百事休。此空亡之宿也。甲子旬中艮兌宮。甲戌還在三四中。甲申五六為無用。甲午怕見七八逢。甲辰又當九與十。甲寅七八九十同。上為男忌下為女。遇此名為不用星。此耗氣之宿也。

The mnemonic says: In the Jiazi decade, the Qian trigram should be avoided; in the Jiayin decade, the Kan and Gen trigrams are also to be avoided; in the Jiachen decade, encountering the Gen and Zhen trigrams does not require further consideration; in the Jiawu decade, encountering the Xun trigram is not advisable; in the Jiashen decade, the Li and Kun trigrams must be remembered; in the Jiaxu decade, the Kun and Gen trigrams are feared. If these appear in the hexagram, seeking advancement and success will result in all affairs going wrong. These are the star mansions associated with the empty void. It also says: In the Jiazi decade, the Gen and Dui trigrams should be avoided; in the Jiaxu decade, the third and fourth numbers are to be avoided; in the Jiashen decade, the fifth and sixth numbers are useless; in the Jiawu decade, the seventh and eighth numbers are feared; in the Jiachen decade, the ninth and tenth numbers are to be avoided; in the Jiayin decade, the seventh, eighth, ninth, and tenth numbers are all to be avoided. The first part refers to the avoidance for males, while the second part refers to the avoidance for females. When these occur, they are called "useless stars." These are the star mansions associated with the draining energy.

〖乾〗 三畫皆奇曰乾，乾者健也。於穆而不已，健行而不息，其體剛健而中正，其徳廣大而高明。所以取象於天而不詭隨也。占非正固，則無以保其終而不利矣。卦得時於秋，耗氣於冬，休廢於春，受制於夏，得氣於四季也。

The Qian hexagram. The hexagram with three odd lines is called Qian, meaning firm and strong. It is profound and unceasing, moving without rest; its nature is firm, upright, and correct, and its virtue is vast and lofty. Therefore, it is taken as the symbol of Heaven, not yielding to human influence. If one does not hold firm to the correct path when consulting the oracle, they will not be able to maintain the final outcome and will result in an unfavorable situation. This hexagram is in season during autumn, consumes energy in winter, rests in spring, and is restrained in summer. It gains energy in the last months of each season, namely the months of Chen, Xu, Chou, and Wei.

在下剛於內，在上剛於外，在身體面部方園，威儀翹楚，性情豁達，心地光明，包容萬物，樂善施仁。在人事上為豪勢之象，下為強橫之為，生則大人提攜官貴賜於，克則尊長相陵公門見忌。

The trigram Qian in the lower position indicates strength within, while in the upper position indicates strength outside. In terms of the body, the face is square with roundness, appearance outstanding, nature open-minded, heart bright and pure, capable of embracing all things, and fond of doing good deeds. In terms of human affairs, in a high position it represents a powerful and influential family, while in a low position it signifies being domineering and tyrannical. When encountering a beneficial trigram, one receives support from a superior and rewards from officials; when encountering a harmful trigram, one suffers from oppression by elders and suspicion from the authorities.

在天文為天凊氣朗，在地理為大郡名邦。在人物為大人、長老、父老，官員。在官職為尚書、天部、上卿、臺閣風憲、法司、牧伯、州縣或宣命朝官。在房屋為樓臺、公廨、寺觀、廟宇。在時序為九、十之交，戍亥月日。在動物為鷹、鵰、鸛、鶴、獅、象、驢、馬。在植物為牡丹、芍藥、龍眼、荔枝、胡桃、松栗、桃、李、梨、梅。在器用為剛圓之物，貴重之器，旺則金銀首飾，寶石、珍珠，衰則鏡、盤、酒盞、鍾、磬、鑼、鐺。在墳墓為西北方金星起頂。

In astronomy, it refers to clear skies and bright weather; in geography, it refers to large cities and famous towns. In terms of people, it refers to elders, senior officials, and government officials. In terms of official positions, it refers to the Minister of Works, the Office of the Heavenly Officials, high-ranking ministers, officials in the imperial court, judicial officers, governors, and magistrates, or officials appointed by the emperor to convey imperial orders. In terms of buildings, it refers to towers, government offices, temples, and shrines. In terms of time, it refers to the intersection of September and October, that is, the months and days of Xu and Hai. In terms of animals, it refers to eagles, hawks, storks, cranes, lions, elephants, donkeys, and horses. In terms of plants, it refers to peonies,芍药, longan, lychee, walnuts, pine nuts and chestnuts, as well as peach, plum, pear, and loquat. In terms of objects, it refers to hard and round items and valuable objects: when the energy is strong, it refers to gold and silver jewelry, gemstones, and pearls; when the energy is weak, it refers to mirrors, plates, wine cups, bells, chimes, gongs, and clappers. In terms of graves, it refers to terrain in the northwest with a golden star at the top.

在五音為商，其聲散以明其和溫以斷，在五則為方、為矩。在五事為言顯從而作，又在五常為義，為事之宜，在五色為白，在五性為魄，在五情為惡，惡為戰鬥。在五聲為悲泣。在五臓為肺。在五臭為腥。在五味為辛。在五氣為涼。在五經為書，又為春秋。在五星為太白。在天干為壬甲。在地支為戍亥。在字形為金旁，蓋頭為方圓之字。在數目為一、四、九，遇壬甲日為天祿，遇戍亥日為地祿。遇丙丁日為天貴。遇巳酉丑日為鞍馬。其策二百一十六，其軌七百六十八。

In the five tones, it belongs to Shang, its sound is scattered and bright, its harmony is warm and resolute. In the five rules, it represents square and measure. In the five affairs, it belongs to 'speech,' speech is clear and compliant, and its initiating transmission is decisive action. In the five constants, it represents righteousness, which is what is appropriate in conduct. In the five colors, it is white; in the five natures, it is the spirit; in the five emotions, it is anger, which governs combat. In the five sounds, it is sorrowful weeping. In the five viscera, it is the lung; in the five odors, it is fishy; in the five tastes, it is pungent; in the five climates, it is cool. In the five classics, it corresponds to the Book of Documents and the Spring and Autumn Annals. In the five stars, it is Tai Bai (the planet Venus). In the heavenly stems, it is Ren and Jia; in the earthly branches, it is Xu and Hai. In character form, it includes characters with the metal radical, as well as those with the roof radical, or with a round and square shape. In numbers, it corresponds to one, four, and nine. On Ren days and Jia days, it is heavenly luck; on Xu days and Hai days, it is earthly luck; on Bing days and Ding days, it is heavenly dignity; on Si, You, and Chou days, it is a horse. Its strategy number is 216, and its track number is 768.

〖兌〗 一陰進於二陽之上，為兌，兌者說也。剛中和外，以利貞君子之正道也。非道求說則為邪侫，而有悔矣。其象為澤，君子之正道也，以朋友講習則義理相宜而不窮也。其卦得時休廢同乾，在下說於內，在上說於外，在身身體則容貌白淨，器宇崢嶸，身體短小。受制露形，性情和悅，口快多言，招人讒謗，暗地毀傷。在人事合則喜友迎賓，愛好講習，沖則暗昩，讒謗傷。

The hexagram "Dui" (Joy). A single yao (line) that is yin entering above two yang yao is called "Dui," which signifies joy. It is strong in the center and harmonious on the outside, which is favorable for upholding the correct path of the gentleman. If one seeks joy without following the correct path, it becomes sycophantic and deceitful, leading to regret. Its image is a marsh, which corresponds to the gentleman's way: engaging with friends in mutual study, where principles and reason enhance each other without end. The pattern of its rise and decline is the same as that of "Qian" (Heaven). When it is in the lower trigram, joy is internal; when it is in the upper trigram, joy is external. In terms of the body, the face is fair and clear, the bearing is lofty, and the body is short. When restrained, the form is exposed, the disposition is pleasant, the speech is quick and talkative, and it is easy to attract slander and secret harm. In terms of human affairs, when it meets a favorable situation, one is happy to meet friends, to welcome guests, and to love study and discussion; when it meets a conflicting situation, there is confusion and darkness, and one is subjected to slander and defamation.

在天文為星，為月、雨澤、霧露。在地理為井泉、池沼、崩壞倒塌之處。在人物為兄弟、朋友、少女、童僕、妓妾、巫師、牙灼媒人。在官職為考校儒官、令伊、武職。在房屋，朽壞舍宇，倒塌舊房。在時序為酉年月日時或生旺月日。在動物為鷺（）鮮魚、羊、鹿、猿、猴、在植物為胡桃、松、栗、杏、李、梅、梨，在器物為酒瓶、碗、盞，有破缺之物。在墳墓為正西方，金星有缺。在音五五則等類，俱與乾同。在天干為丁，有地支為酉，在字形為金旁口旁，在數目為—、四、九，遇丙為天貴，遇丁為天祿，遇酉日為地祿，其策為一百八十二，其軌七百三十六。

In astronomy, it refers to stars, the moon, rain, and mist. In geography, it refers to wells, ponds, and places where landslides or collapses have occurred. In terms of people, it refers to siblings, friends, young women, servants, singing girls, concubines, witches, brokers, and matchmakers. In official positions, it refers to scholars responsible for examinations, county magistrates, and military officers. In terms of buildings, it refers to rotten houses and collapsed old buildings. In terms of time, it refers to the years, months, days, or hours of the酉 (You) sign, or the months and days of the hexagram's vital energy. In terms of animals, it refers to herons, fresh fish, sheep, deer, apes, and monkeys. In terms of plants, it refers to walnuts, pines, chestnuts, apricots, plums, peaches, and pears. In terms of objects, it refers to wine bottles, bowls, cups, and broken or damaged items. In terms of tombs, it refers to terrain facing due west with a missing part resembling the planet Venus. Regarding the five tones and five elements, they are the same as in the Book of Changes. In terms of heavenly stems, it is the stem丁 (Ding); in terms of earthly branches, it is the branch酉 (You). In terms of character forms, it refers to characters with the radical for metal or the radical for mouth. In terms of numbers, it refers to one, four, and nine. When encountering the stem丙 (Bing), it is considered heavenly wealth; when encountering the stem丁 (Ding), it is considered heavenly honor; when encountering the day of酉 (You), it is considered earthly honor. Its number of策 (a unit of calculation) is 182, and its number of tracks is 736.

〖離〗 一陰居二陽之中為離，離者麗也。其象為火，陰麗於陽中虛，而外實內暗，而外明柔順，以麗於中也。為能處乎正直則亨，而又能柔則無不吉矣。其卦得時於夏，休廢於秋，受制於冬，得氣於春，耗氣於四季也。在下明於內，有上明於外。

The hexagram Li. A yin line situated between two yang lines is called Li, meaning attachment. Its image is fire: yin attaching to yang, with emptiness in the center and solidity on the outside, darkness within and brightness without, with a flexible and gentle quality attaching to the central position. If the person divining maintains a straight and upright position, he will be prosperous; if he further maintains flexibility, he will have good fortune in all things. This hexagram is favorable in summer, rests in autumn, is restrained in winter, gains energy in spring, and is depleted at the end of each season. When it is in the lower trigram, brightness is within; when it is in the upper trigram, brightness is outside.

在身體容儀秀麗，面赤髮黃，身材五短，腹大頭尖，情懷光霽，好善樂賢，語言辨給，性急無常，心不蔵物，機謀敢當。 在人事志慮憂疑，行事不實。 在天文為日，虹霞電晹曝燠烜。 在地理為正南，窯灶爐冶之處。 在人物為師儒，武弁，中女，吏丞，軍兵，勇土。 在官職為通判，教職，翰院中丞。 在房屋為中堂，虛閣，灶舍，廚房。 在時序為午年月日。 在動物為彩雉。 在植物為櫻，桃，棗，杏，花紅，石榴，葵花，外剛內柔，紅紫之果。 在器用為燈籠，果盒，漆器，托盆，文書，印信，甲肯，乾曵，綱罟，帳幕。 在墳墓為正南乾燥之地。

In terms of the body, the appearance is graceful and elegant, with a red complexion, yellow hair, a short stature, a large abdomen, and a pointed head. The mind is open and bright, loving goodness and valuing the virtuous, capable of eloquent speech, but impetuous and changeable, unable to keep secrets, and possessing cunning yet daring to act. In terms of human affairs, there is much thought and worry, and actions are not solid. In astronomy, it represents the sun, rainbow, lightning, clear and warm weather, intense sunlight, and heat. In geography, it represents due south, kilns, stoves, furnaces, and places of metalworking. In terms of people, it represents teachers and scholars, military officers, middle-aged women, county magistrates and assistants, soldiers, and brave men. In terms of official positions, it represents assistant governors, educational officials, the Hanlin Academy, and vice-provincial governors. In terms of buildings, it represents the central hall, empty chamber, kitchen, and cooking area. In terms of time, it represents the year, month, and day of the hour of wu. In terms of animals, it represents the colorful pheasant. In terms of plants, it represents cherry, peach, jujube, apricot, flowering almond, pomegranate, sunflower, and fruits that are hard on the outside and soft on the inside, with red and purple colors. In terms of objects, it represents lanterns, fruit baskets, lacquered wares, trays, documents, seals, armor, weapons, nets, and tents. In terms of graves, it represents dry terrain in the south.

在五音為徵，其聲貶，以疾其和柔，以切在五，則為衡，為平。 在五事為視，明見作哲。 在五常為禮，為辭讓。 在五色為紅。 在五性為神。 在五情為喜好。 在五聲為笑樂。 在五臓為為心。 在五臭為焦。 在五味為苦。 在五氣為燥。 在五經為禮。 在五星為熒惑。 在天干為為己。 在地支為午。 在字形為中虛，日傍，火傍。 在數目為三五七，遇己為天祿，遇午日為地祿，辛日為天貴。 其策一百九十二，其軌七百三十六。

In the five tones, it belongs to Zheng, its sound is urgent and downwardly restrained, its harmony is gentle and sincere. In the five principles, it is represented by balance and fairness. In the five affairs, it corresponds to 'seeing,' and clear vision gives rise to wisdom. In the five constants, it is represented by propriety and courteousness. In the five colors, it is red; in the five natures, it is spirit; in the five emotions, it is preference; in the five sounds, it is laughter and joy. In the five viscera, it is the heart; in the five odors, it is scorched; in the five tastes, it is bitter; in the five airs, it is dryness. In the five classics, it is the Book of Rites; in the five stars, it is the planet Mars (Fenghuo). In the heavenly stems, it is Ji; in the earthly branches, it is Wu. In terms of character form, it refers to characters with a hollow center, or characters with the radical for sun or fire. In terms of numbers, it corresponds to three, five, and seven. When encountering Ji, it is heavenly longevity; when encountering Wu day, it is earthly longevity; when encountering Xin day, it is heavenly nobility. Its strategy number is 192, and its track number is 736.

〖震〗 一陽生於二陰之下為震，震者動也。當震之來，虩虩恐懼而有不安之狀，君子能恐能修省，則致褔而不失共所矣。其象為雷，得時於春，耗氣於夏，受制於秋，休廢於冬，剋制於四季也。在下動於內，在上動於外。

The hexagram Zhen. A yang line arising above two yin lines is called Zhen, which means movement. When the movement of thunder occurs, people become frightened and restless; if a gentleman is able to use this fear to examine himself and improve his conduct, he will attract good fortune and retain his position. Its image is thunder. This hexagram is timely in spring, consumes energy in summer, is restrained in autumn, and is dormant in winter. It is restrained at the end of each season. When it is in the lower trigram, movement occurs internally; when it is in the upper trigram, movement occurs externally.

在身體，容儀魁偉，氣宇軒昂，髭髯盛美，身體最大，心情無毐，志大氣剛，多動少靜，喜怒不常。 在人事心地恍惚，舉動憂疑，為事多虛少實。 在天文為雷電，虹霓。 在地理為大塗市宅，樹木繁茂之所。 在人物為將師，長男，豪傑權勢子弟，客商。 在官職監郡守，參戎兵備，或鬧市司貨之官，守關巡邏之職。 在房屋為大塗屋宇市口人家。 在時序為卯年月日時 在動物為蛟龍，蛇蟒，蟬蝶，飛蛾。 在植物為芲莨，萑葦，蕃鮮，竹朩。 在器用為琴，瑟，鼓，笛，舟船，車，橋，耒梠，網罟，筳筐，餙算，腰絰，羅帯。 在墳墓為正東有樹木之地。

In terms of the body, the person has a robust appearance, dignified bearing, thick and beautiful beard, tall stature, a heart free from cruelty, ambitious aspirations, a strong and vigorous temperament, active rather than quiet, and easily prone to anger and mood swings. In terms of human affairs, the mind is often confused, actions are often accompanied by worry and hesitation, and affairs are mostly superficial rather than substantial. In terms of astronomy, it represents thunder and lightning and rainbows. In terms of geography, it represents houses along main roads, marketplaces, and places with dense vegetation. In terms of people, it represents generals, elder sons, heroes, noble offspring, and merchants. In terms of official positions, it represents supervisors and prefects, deputy commanders and military officials, or officials in bustling markets who manage goods, or those who guard borders and patrol. In terms of houses, it represents houses along main roads and homes in market areas. In terms of time, it represents the hour of卯 (Mao). In terms of animals, it represents dragons, snakes, cicadas, butterflies, and moths. In terms of plants, it represents water chestnuts and water plants, reeds and marsh grasses, flourishing and fresh plants, as well as bamboo and trees. In terms of objects, it represents musical instruments such as zithers and drums, boats, carts, bridges, farming tools like plows and nets, baskets, counting rods, sashes, and silk belts. In terms of graves, it represents terrain with trees in the direction of Due East.

在五音為角，其聲和清以靜。 在五則為規，為圓。 在五事為貌恭敬而作肅。 在五常為仁心，為惻隱，為道德性命，為修己。 在五色為青。 在五聲為呼。 在五臭為羶。 在五性為魂。 在五情為怒。 在五臓為肝。 在五味為酸。 在五氣為溫。 在五經為詩。 在五星為歲星。 在天干為庚。 在地支為卯。 在字形為木旁。 在數目為四、三、八。 神煞：遇庚日為天祿，遇卯為地祿，遇壬癸為天貴。 笨軌：其策一百大十八，其軌七百零四

In the five tones, it belongs to Jue, with a sound that is harmonious, clear, and calm. In the five principles, it is represented by a compass and a circle. In the five affairs, it corresponds to 'appearance,' where a respectful appearance leads to solemnity. In the five virtues, it represents benevolence, compassion, moral and ethical studies, and self-cultivation. In the five colors, it is green; in the five sounds, it is the sound 'hu'; in the five odors, it is the scent of膻; in the five natures, it is the soul; in the five emotions, it is anger; in the five viscera, it is the liver; in the five flavors, it is sour; in the five energies, it is warmth. In the five classics, it corresponds to the Book of Poetry; in the five stars, it is the planet Jupiter (the star of wood). In the heavenly stems, it is Geng; in the earthly branches, it is Mao. In terms of character form, it is a character with the radical for wood. In terms of numbers, it is four, three, and eight. In terms of divine omens: on a Geng day, it is the heavenly longevity; on a Mao day, it is the earthly longevity; on a Ren or Gui day, it is the heavenly nobility. In terms of strategy and tracks: the strategy number is 168 (the original text 'one hundred big eight' should be 'one hundred sixty-eight'), and the track number is 704.

巽卦： 一陰伏於二陽之下為巽，巽者，順也。其象為風，以陰從陽，以柔從剛，上順下而出之，下順上而從之。所從乃得其正矣。其卦相相於春，耗氣於夏，受制於秋，得氣於冬，休廢於四季也。

The hexagram of Xun. A single yao (line) that is yin lying beneath two yang lines is called Xun, which means following or yielding. Its image is wind: yin follows yang, and softness follows strength; the superior follows the inferior and issues commands, while the inferior follows the superior and obeys commands. Only such yielding is considered correct. This hexagram is the governing hexagram in spring, exhausts its energy in summer, is restrained in autumn, regains its energy in winter, and is dormant at the end of each season.

在下順於內，在上順於外。在身體為寡髮，廣顙，身體修長，容貌潔淨，白眼多焉。心性工巧，喜怒不形，謙卑恭遜，和順得中，聰明愽覽，好學多能。

When in the lower trigram, harmony is within; when in the upper trigram, harmony is outside. In terms of the body, the hair is sparse, the forehead is broad, the body is tall and slender, the appearance is clean, and the whites of the eyes are prominent. The mind is clever, emotions are restrained, humble and respectful, harmonious and moderate, intelligent with wide knowledge, fond of learning and versatile in talents.

在人事為饋送，薦舉，道術，婚姻。在天風雲霧氣。在地理為蔬圃園林。在人物為文明秀士，道術，醫人，客商，工匠，長女，樂工。在房屋為清幽廣廈，竹舍茅籬。在官職為風憲，決獄，考校，提刑及禮法之官。在時序為三四之交，辰巳之月。在動物為飛禽鳴鳥，鵝鴨雞鳬。在植物篇為牡丹，芍藥，酸桃，澀李，在器用為門扇，棹橙，紙札，書籍，簫管，樂器。在墳墓為東南方園林樹木之所在。五音五則類與震同斷。在天干為辛，在地支為辰巳。在字形為竹頭。在數目為 五三八。遇辛日為天祿，遇辰巳日為地祿，遇王癸日為天貴。其策一百九十二，其軌七百三十六。

In terms of human affairs, it refers to gifts, recommendations, skills and marriage. In astronomy, it refers to wind, clouds and mist. In geography, it refers to vegetable gardens and parks. In terms of people, it refers to refined scholars, magicians, doctors, merchants, craftsmen, eldest daughters and musicians. In terms of houses, it refers to quiet large houses, bamboo huts and thatched cottages. In terms of official positions, it refers to officials responsible for discipline, judges, examiners, provincial inspectors and officials in charge of rituals and laws. In terms of time, it refers to the intersection of March and April, the months of Chen and Si. In terms of animals, it refers to flying birds, singing birds, geese, ducks, chickens and wild fowl. In terms of plants, it refers to peonies, peony, sour plums and sour plums. In terms of objects, it refers to door panels, tables and chairs, paper, books, and wind instruments. In terms of tombs, it refers to terrain with gardens and trees in the southeast direction. In terms of the five tones and five principles, it is judged in the same way as the trigram Zhen. In terms of heavenly stems, it is Xin; in terms of earthly branches, it is Chen and Si. In terms of character shapes, it refers to characters with the bamboo radical. In terms of numbers, it refers to five, three and eight. On Xin days, it is considered heavenly luck; on Chen and Si days, it is considered earthly luck; on Ren and Gui days, it is considered heavenly dignity. Its strategy number is 192, and its track number is 736.

坎卦 一陽陷於二陰之中為坎，坎者，陷也。陽陷於中為陰所溺，是為重險之義，能盡其誠則出險而有功矣。其象為水，旺相於冬，耗氣於春，休廢於夏，得氣於秋，受制於四季也。

The hexagram Kan. A single yang line trapped between two yin lines forms the hexagram Kan, which means 'obstacle' or 'difficulty.' Yang being trapped in the middle and submerged by yin signifies the meaning of repeated dangers and difficulties; by fully exerting sincerity, one can escape from the dangerous situation and achieve success. Its image is water. This hexagram is strong and flourishing in winter, consumes its energy in spring, is at rest in summer, regains its energy in autumn, and is restrained at the end of the four seasons.

在下陷於內，在上陷於外，在身體容貌清秀，氣語驕奢，出眾超群，卑以自牧，隨方就圓，心地委曲。在人事為矯柔隱，變詐不常，藏機用妄，柔順多端，在天文為雲雨霜雪。在地理為江河湖海溪澗井泉。在人物為商貨、鹽客、中男、樂工。在官職為屯田、水利、鹽運提舉，管糧管水之官。在房屋為近水之居。在時序為子年月日。在動物為鹿、豕、魚、蚌、蠣、蝦、蟹。在植物為蒺、叢棘、內剛外柔之果，在器用為水晶、鉛、錫、舟車、盆桶、酒筵器具。在墳墓為正北方，穴內有水。

When located in the lower trigram, it is trapped internally; when located in the upper trigram, it is trapped externally. In terms of the body, it indicates a clear and refined appearance, with speech that carries a touch of arrogance and extravagance. Though talented and outstanding, it remains humble and self-restrained. In dealing with affairs, it adapts flexibly and thinks in a complex manner. In terms of human affairs, it represents pretense and concealment, changeability and deceit, hidden schemes, and the use of improper means. It appears gentle and compliant but has many tricks. In astronomy, it corresponds to clouds, rain, frost, and snow. In geography, it corresponds to rivers, lakes, seas, streams, ditches, wells, and springs. In terms of people, it refers to merchants, salt traders, young men, and musicians. In terms of official positions, it corresponds to officials responsible for屯田 (military farming), water conservancy, salt transportation, and those managing grain and water. In terms of houses, it refers to dwellings near water. In terms of time, it corresponds to the year, month, and day of the Zi (子) branch. In terms of animals, it refers to deer, pigs, fish, clams, oysters, shrimp, and crabs. In terms of plants, it corresponds to thorn bushes, thickets of thorny shrubs, and fruits that are strong inside and soft outside. In terms of objects, it refers to crystal, lead, tin, boats and vehicles, basins and buckets, and utensils for banquets. In terms of graves, it refers to a site facing due north with water inside the grave pit.

在五音為羽，其音散，以虛其和斷以散。在五則為權度，在五事為聽聰聞而作謀。在五常為智。為是非，為曲折。在五色為黑。在五聲為悲號。在五臭為臭。在五味為卥。在五性為精。在五情為恐。在五臓為腎，在五氣為寒。在五經為易。在五星為辰星。在天干為戊。在地支為子。在字形為點水、弓旁、月旁。在數目為一、三、六。遇戊日為天祿，遇子日為地祿，遇乙己日為天貴。其策一百六十八，其軌七百零四。

In the five tones, it belongs to Yu, its sound is scattered and empty, its harmony is broken and scattered. In the five principles, it is represented by authority and measure. In the five affairs, it corresponds to 'hearing'; if hearing is sharp, then strategy is born. In the five constants, it is wisdom, for distinguishing right and wrong, for being intricate and thorough. In the five colors, it is black; in the five sounds, it is sorrowful cries; in the five odors, it is rotten smell; in the five tastes, it is salty; in the five natures, it is essence; in the five emotions, it is fear; in the five viscera, it is the kidney; in the five energies, it is cold. In the five classics, it is the Book of Changes; in the five stars, it is the water star (Chen Star). In the heavenly stems, it is Wu; in the earthly branches, it is Zi. In character form, it is characters with three water points, a bow radical, or a moon radical. In numbers, it is one, three, and six. On Wu day, it is heavenly luck; on Zi day, it is earthly luck; on Yi and Ji days, it is heavenly wealth. Its strategy number is 168, and its track number is 704.

艮：一陽止於二陰之上為艮，艮者止也。陽動而陰靜，上止而下靜，行止不失其時，其道光明也。若當行而止，當速而久，皆出其位而有咎矣。其象為山，得氣於夏，耗氣於秋，受制於春，休廢於冬，旺相於四季也。在下止於內，在上止於外。

The hexagram "Gen" (Mountain). A single yang line stopping over two yin lines forms the hexagram Gen, which means "to stop." Yang is active and yin is still; above it stops, below it is still; movement and stopping are both timely, so its way is bright. If one stops when one should move, or delays when one should act quickly, then one goes beyond one's proper role and incurs misfortune. Its image is mountain. This hexagram gains energy in summer, loses energy in autumn, is restrained in spring, and is inactive in winter. It is prosperous and strong at the end of each season. When it is the lower trigram, it stops internally; when it is the upper trigram, it stops externally.

在身體容貌厚重，器宇崢嶸，語言簡單，愛靜性情，行止篤實，作事不輕。在人事為濡滯多疑，進退不果。在天文為陰雲晦霧，煙瘴山嵐。在地理為山溪徑路，城廓、丘陵。在人物為僧道，醫術、童男、幼子。在官職為為門禁佐貳官，山郡管糧之任。在房屋為山莊宅舍或門庭徑路。在時序為丒寅之交，在動物為狗，鼠，黔喙之屬。在植物為茄芋，山藥，王瓜，筍菜。在器用為磁盤，瓦缽，上尖下圓有口之器物。在墳墓為東北古蹟之地，

In terms of the body, the appearance is solid and imposing, the bearing lofty and dignified, speech concise, temperament inclined to quietness, movements steady and grounded, and actions not hasty. In terms of human affairs, it is characterized by hesitation and indecisiveness, with slow progress and difficulty in making decisions. In astronomy, it corresponds to overcast skies, mist, and mountain haze. In geography, it represents mountain streams and narrow paths, as well as towns and hills. In terms of people, it refers to monks and Taoist priests, physicians and diviners, young boys and infants. In terms of official positions, it corresponds to officials in charge of gatekeeping and those responsible for grain management in mountainous regions and prefectures. In terms of buildings, it refers to mountain retreats and residences, or gateways and small paths. In terms of time, it is the transition between the month of Ox and the month of Rat. In terms of animals, it includes dogs, rats, and birds and beasts with black beaks. In terms of plants, it refers to eggplants, taro, yams, cucumbers, and bamboo shoots. In terms of objects, it includes porcelain plates, earthen bowls, and vessels that are pointed at the top and rounded at the bottom with a mouth. In terms of graves, it refers to terrain in the Northeast with ancient ruins.

在五音為宮，其聲洪以舒其和清以柔。在五則為繩直。在五事為思通征而作聖。在五常為信，為誠。在五色為殺褐色。在五經為禮樂。在五情為歌樂。在五聲為吟詠。在五臓為脾。在五臭為香。在五味為甘。在五氣為溼。在五性為意，在五星為鎮星。在天干為丙，在地支為丑寅。在字形為山頭，土傍，橫畫。在數目為七、五、十。遇丙日為天祿，遇丑寅日為地祿，遇甲戊庚日為天貴。遇申子辰日為鞍馬。其策一百六十八，其軌為七百零四。

In the five tones, it belongs to the palace tone, with a loud and slow sound, and its harmony is clear and gentle. In the five principles, it is the plumb line and straightness. In the five affairs, it belongs to 'thought,' and clear thinking leads to sage virtue. In the five constants, it is trust and sincerity. In the five colors, it is a dark brown. In the five classics, it is the Book of Rites and the Book of Music. In the five emotions, it is song and music; in the five sounds, it is recitation. In the five viscera, it is the spleen; in the five odors, it is fragrance; in the five tastes, it is sweetness; in the five climatic conditions, it is dampness; in the five natures, it is intention. In the five stars, it is the planet of Zhèn (Saturn). In the heavenly stems, it is Bing; in the earthly branches, it is Chǒu and Yín. In the form of characters, it is characters with a mountain radical, a soil radical, or many horizontal strokes. In numbers, it is seven, five, and ten. On the day of Bing, it is heavenly luck; on the days of Chǒu and Yín, it is earthly luck; on the days of Jia, Wu, and Gēng, it is heavenly nobility; on the days of Shēn, Zǐ, and Chén, it is a horse. Its strategy number is 168, and its track number is 704.

【坤】 三畫皆偶曰坤，坤者，順也，順以承乎天，厚以載乎物，其體含弘而不耀，其德資財生而不息，為陰之純而順之，至也。故雖重之而名與象，皆不易焉。其占為大亨而利，以順健為順也。其象為地。得時於夏，耗氣於秋，受制於春，休廢於冬，旺相於四季也。

The hexagram "Kun." A hexagram composed entirely of even lines is called "Kun," which means "Earth." It represents yielding and following. It yields to Heaven and supports all things; its nature is vast and inclusive without showing off, its virtue nurtures all things without ceasing. It is a pure yin hexagram, yielding to the extreme. Therefore, even when it is repeated into a six-line diagram, the name and image of the hexagram remain unchanged. Its divination indicates great success and benefit, with success coming from yielding to the strong and vigorous. Its image is Earth. This hexagram is in its prime during summer, declines in autumn, is restrained in spring, and is dormant in winter. It is prosperous and strong at the end of each season.

【上下內外】在下順止於內，在上止於外。 【在身體】容貌厚重，威儀不苟，性情緩慢，誠實不浮，言不亂發，事不輕為。 【在人事】為慳吝鄙薄，遲緩不決。 【在天文】為霧氣，陰雲。 【在地理】為郊原四野。 【在人物】為老母，陰人，婦女。 【在官職】為守土司農之官，工部教民之職。 【在房屋】為村荘宅舍，近圃垣牆。 【在時序】為六七之交。未申月日。 【在動物】為鴨，雀，蜘蛛，牛，馬，驢。 【在植物】為薯芋，谷，栗，黍，稷，稻，粱，山藥。 【在器用】為與釜瓦器，陶冶之屬。布帛，絲綿，五穀之類。 【在墳墓】為西南郊野之地。

In terms of upper and lower, internal and external: if it is in the lower trigram, it is smooth and stops internally; if it is in the upper trigram, it stops externally. In terms of the body, it refers to a heavy appearance, a dignified and serious demeanor, a slow nature, honesty without pretense, not speaking recklessly, and not acting hastily. In terms of human affairs, it signifies stinginess and narrow-mindedness, as well as slowness and indecision. In astronomy, it represents mist and dark clouds. In geography, it refers to the outskirts and plains. In terms of people, it represents old mothers, weak individuals, and women. In terms of official positions, it refers to officials responsible for guarding the land, those in charge of agriculture, and those in the Ministry of Works who educate the people. In terms of houses, it refers to village dwellings near vegetable patches and walls. In terms of time, it refers to the period between June and July, and the days of the months of Wei and Shen. In terms of animals, it refers to ducks, sparrows, spiders, cattle, horses, and donkeys. In terms of plants, it refers to tubers, grains, chestnuts, millet, sorghum, rice, millet, and yam. In terms of objects, it refers to cooking vessels, pottery, and items related to weaving and silk, as well as the five grains. In terms of graves, it refers to the terrain in the southwest outskirts.

【在五音】為宮。 【在五則】與《艮》同 【在五事】與《艮》同。 【在五常】與《艮》同。 【在地支】為未申 【在字形】為山頭，土傍，橫畫。 【在數目】八、五、十。 【吉神】遇乙癸為天祿，遇未申為地祿，遇甲戊庚乙己日為天貴，遇寅午戍日為鞍馬。 【策軌數】其策一百四十四，其軌六百七十二。

It belongs to the Palace tone in the five tones. In the five principles, it is the same as the trigram Gen. In the five actions, it is the same as the trigram Gen. In the five constants, it is also the same as the trigram Gen. In the earthly branches, it corresponds to Wei and Shen. In terms of character structure, it includes characters with a mountain radical, a soil radical, and characters with many horizontal strokes. In terms of numbers, it corresponds to eight, five, and ten. As for auspicious spirits, encountering Yi and Gui indicates heavenly longevity, encountering Wei and Shen indicates earthly longevity, and encountering Ji, Wu, Geng, Yi, and Ji days indicates heavenly nobility. Encountering Yin, Wu, and Xu days indicates a horse. In terms of strategy and tracks, the strategy number is one hundred forty-four, and the track number is six hundred seventy-two.

乾卦生合得令為剛明正直之事，貴重成器之金。刑剋耗氣為公門非橫之事，銅鐵不貴之器。故乾見乾其物貴重而剛圓。見坎晦光而沉溺。見艮為非礦石即帶土之金。見震鐘鼓有聲之物。見巽刀斧有柄之物。見離乃中虛成器之物。見坤上衣下裳。見兌為銅鐵之器，損壞之物。初爻動變巽乃金刀削過之木。二爻動離，乃火煅過之金。三爻動變兌，乃五金廢壞之器，雖圓而損缺也。

The hexagram Gān encounters favorable conditions, harmonious connections, and is in its season, indicating matters of firmness, clarity, and integrity, with the object being precious metal that has been shaped into an object. If it encounters punishment, conflict, or depletion of energy, it signifies official disputes and unexpected adversities, with the object being copper and iron, less valuable tools. Therefore, when Gān meets Gān, the object is precious and hard, round and well-formed; when it meets Kǎn, the object is dull and dark, submerged in water; when it meets Gèn, it is either ore or gold with soil attached; when it meets Zhèn, it is objects that make sound, such as bells and drums; when it meets Xùn, it is tools with handles, such as axes and hammers; when it meets Lí, it is hollow objects that have been formed; when it meets Kūn, it is upper and lower garments; when it meets Duì, it is copper and iron tools or broken objects. If the first line moves to Xùn, it is wooden objects cut with a gold knife; if the second line moves to Lí, it is gold that has been refined by fire; if the third line moves to Duì, it is broken metal objects, though they are round and intact but have defects.

《兌》卦生合為歡喜和悅之事。銅鐵成器之物，刑剋耗氣為暗昩讒謗之慮。粗鄙損壞之物。故《兌》見《兌》先損而後益，見《坎》為澤中之物。見《艮》為金石之廢器，見《震》為刀槍，見《巽》為箭簇或琢削之類，見《坤》為土中沈埋之器具，初爻動變坎為酒盅、酒盞。二爻動變《震》為樂器銅鐵釘成之物，三爻動變《乾》乃整舊為新之貴物也。

The hexagram of Dui (Joy) signifies happiness and joy when it meets a trigram that supports it, and the things it refers to are utensils made of copper and iron. However, if it meets a trigram that causes conflict or depletion, it indicates worries of obscurity and slander, and the things it refers to are crude and broken items. Therefore, when Dui meets Dui, there is first a loss and then a gain; when it meets Kan (Water), it refers to things in a marsh or pond; when it meets Gen (Mountain), it refers to discarded metal and stone objects; when it meets Zhen (Thunder), it refers to swords and spears; when it meets Xun (Wind), it refers to arrows or finely carved objects; and when it meets Kun (Earth), it refers to objects buried in the earth. If the first line moves to become Kan, it refers to wine cups; if the second line moves to become Zhen, it refers to musical instruments or objects made of copper and iron; and if the third line moves to become Qian (Heaven), it refers to valuable items made by repairing old objects into new ones.

《離》卦生合得令生合為文書印信之事，中虛華麗之物。刑剋耗氣為憂疑爭鬥之事。為窯灶爐冶之物。《離》見《離》為燈籠火燭之類，見《坤》為瓦碟磁器。見《兌》為煅煉之金。見《乾》為文書詔旨。見《坎》為毀壞或朩火激搏之物。見《艮》為瓦器或夜行之具。見《震》為為甲胃曵。見《巽》為文章書籍。初爻主在地之應，變《艮》硯石，瓦器。中爻主人物之應，變《坎》為水火煅煉。上爻主在天之應，變《震》為旌號長槍之屬。

The hexagram Li (Fire) when encountering a favorable situation, a harmonious connection, and being in its season, indicates matters related to documents and seals. The object referred to is something in the middle that is hollow and ornamental. If it encounters punishment, conflict, or depletion of energy, it indicates worries, doubts, and disputes. The object referred to is things like kilns, stoves, furnaces, and forges. When Li meets Li, it refers to lanterns and candles; when it meets Kun (Earth), it refers to earthenware dishes and porcelain; when it meets Dui (Lake), it refers to refined metal; when it meets Qian (Heaven), it refers to official documents and imperial edicts; when it meets Kan (Water), it refers to broken objects or things involving the interaction of water and fire; when it meets Gen (Mountain), it refers to earthenware or tools used for night travel; when it meets Zhen (Thunder), it refers to armor and weapons; when it meets Xun (Wind), it refers to writings and books. The first line indicates the verification on the ground; if it changes to Gen, it refers to inkstone and earthenware. The middle line indicates the verification related to people; if it changes to Kan, it refers to objects subjected to water and fire. The top line indicates the verification in the sky; if it changes to Zhen, it refers to banners, flags, and long spears.

《震》卦生合得令為科名徵召之譽，鮮竹木之具。刑剋耗氣為虛驚憂悶之事，動作不寧之虙。故《震》見《震》為有聲之器，見《巽》為工巧之具，見《離》為紙筆文書之屬。見《坤》為柔楔之類，見《兌》為有聲可擊之物，圓全而無傷，見《坎》為生意，或木火應用之物，見《艮》為俯復之物，初爻動變坤為土中生長之物，二爻動變兌為刀斧有柄之物，三爻動變離，為燈蘢果盒之類。

The hexagram Zhen encounters Zhen, indicating objects that make sound; encountering Xun, it refers to skillfully made tools; encountering Li, it refers to paper, brushes, and documents; encountering Kun, it refers to soft wedges; encountering Dui, it refers to objects that can be struck to produce sound, which are round and undamaged; encountering Kan, it refers to growth or objects combining wood and fire; encountering Gen, it refers to objects that are bent or overturned. If the first line moves to become Kun, it refers to things growing from the earth; if the second line moves to become Dui, it refers to tools with handles such as axes and hammers; if the third line moves to become Li, it refers to lanterns and boxes.

《巽》卦生合得令為升遷文書之事，布帛絲綿之類。刑剋耗氣為進退不果交易市利之為，故《巽》見《巽》為工巧竹朩之器，見《離》為文書，龍陷見《坤》為土中生長之物，見《兌》為稱衡或琢削之物；見《乾》為鐘鼓、刀劍；見《坎》為舟楫、弓矢；見《艮》為筆墨之類；見《震》為有聲之物；初爻動變《乾》為金刀削過之木或刀斧柄；二爻變《艮》為木槌，或土上之木器；三爻動變《坎》為蔬菜香覃木耳花果之類。

The hexagram of Xun encounters favorable conditions, harmonious connections, and being in its season, indicating promotion and matters related to documents. The things referred to are silk, cloth, and similar materials. If it meets刑克 (conflict) and耗气 (loss of energy), it indicates indecision and seeking profit through business. Therefore, when Xun meets Xun, it refers to skillfully made bamboo and wooden tools; when it meets Li, it refers to documents (the words 'dragon sinking' are suspected to be a mistake); when it meets Kun, it refers to things growing from the earth; when it meets Dui, it refers to scales or objects that have been carved and shaped; when it meets Qian, it refers to bells and drums, swords and daggers; when it meets Kan, it refers to boats and rafts, bows and arrows; when it meets Gen, it refers to writing tools; when it meets Zhen, it refers to things that make sound. If the first line moves to change into Qian, it refers to wood cut by a metal knife or the handle of an axe and hammer; if the second line moves to change into Gen, it refers to a wooden mallet or wooden objects placed on the ground; if the third line moves to change into Kan, it refers to vegetables, shiitake mushrooms, wood ear mushrooms, flowers and fruits.

《坎》卦生合得令為隱伏之事，魚鹽酒貨之物，刑剋耗氣故《坎》見《坎》為江湖河海流而不息，見《艮》為滋潤之土石，見《震》《巽》為水桶盆或竹朩所生香覃朩耳之類，見《離》為水火交結之物，見《坤》為水土造成之物，見《乾》上為公庭訴訟下為酒筵器具；見《兌》為酒食。初爻變《兌》乃盛水盛酒之具，缺而壞也。二爻變《坤》乃穀粟之類，三爻變巽，大則舟楫，小則瓢勺盆桶之類。

The hexagram Kan encounters favorable conditions, harmonious connections, and is in its season, indicating hidden and not obvious matters, referring to goods such as fish, salt, and wine. If it meets刑克 or耗气, the meaning is opposite. When Kan meets Kan, it represents the continuous flow of rivers, lakes, rivers, and seas; when it meets Gen, it represents moist earth and stone; when it meets Zhen and Xun, it represents water containers such as buckets and basins, or mushrooms and wood ears growing on bamboo and trees; when it meets Li, it represents objects where water and fire are combined; when it meets Kun, it represents things made of water and earth; when it meets Qian, it indicates official disputes above and wine utensils below; when it meets Dui, it indicates food and wine. If the first line moves to become Dui, it represents containers for holding water and wine, which are broken or damaged; if the second line moves to become Kun, it represents grains and rice; if the third line moves to become Xun, it represents large vessels such as boats and rafts, or small ones such as ladles, spoons, basins, and buckets.

《艮》卦生合得令，為田園、墳墓、瓦器、磁缸；刑剋耗氣為行事多疑動止不一，又為瓦石器皿；故《艮》見《艮》為剛硬之土石，見《震》為木帯土之物，見《巽》為草朩；見《離》為瓦瓶瓦盒；見《坤》土塊、石塊；見《兌》為缺物；見《乾》為剛硬成器之物；見《坎》為河岸、田埂；初爻動變《離》為火燒成器之物；二爻動變《巽》為鋤頭、耒梠；三爻動變《坤》為田地、山坡。

The hexagram of Gen encounters a favorable situation, a harmonious connection, and is in its season, indicating fields and tombs. The objects referred to are earthenware and ceramic jars. If it encounters punishment, conflict, or loss of energy, it indicates indecisiveness and uncertainty in actions, with the objects referred to being earthenware and stone vessels. Therefore, when Gen meets Gen, it represents hard earth and stone; when it meets Zhen, it represents wood mixed with soil; when it meets Xun, it represents grass and trees; when it meets Li, it represents ceramic bottles and boxes; when it meets Kun, it represents soil and stones; when it meets Dui, it represents broken objects; when it meets Qian, it represents rigid and shaped objects; when it meets Kan, it represents riverbanks and field ridges. If the first line moves to Li, it represents objects formed by fire; if the second line moves to Xun, it represents hoes and plows; if the third line moves to Kun, it represents fields and hills.

坤》卦生合得令為陰私鄙吝之事；穀粟布帛之物；刑剋耗氣為輿釜瓦器陶冶之具；故《坤》見《坤》為衣、為布；見《兌》為出土之金；見《乾》為方圓之器，可貴可重之物；見《坎》為水土所成之器，見《艮》為堅剛之土石；見《震》《巽》為文書、田契；見《離》為爐冶窯灶；初爻動變《震》為鋤頭、陶冶之器；二爻動變《坎》為水火相併之物；三爻動變《艮》為磚瓦土石之類。

The hexagram of Kūn encounters a trigram that supports it, harmonizes with it, and is in season, indicating matters related to private affairs, meanness, and stinginess. The things referred to are grain, rice, cloth, and silk. If it encounters punishment, conflict, or loss of energy, the things referred to are cooking pots, earthenware, and tools used in pottery and metalworking. Therefore, when Kūn meets Kūn, it refers to clothing and cloth; when it meets Dui, it refers to gold that has been unearthed; when it meets Qian, it refers to round and square vessels, valuable and precious objects; when it meets Kan, it refers to vessels made of water and earth; when it meets Gen, it refers to hard soil and stone; when it meets Zhen and Xun, it refers to documents and land deeds; when it meets Li, it refers to furnaces, kilns, and stoves. If the first line moves and changes to Zhen, it refers to hoes and tools used in pottery and metalworking; if the second line moves and changes to Kan, it refers to objects that use both water and fire; if the third line moves and changes to Gen, it refers to bricks, tiles, and stones.

右八卦以靜其主，以動為物，凡卦象生旺逢合可食可用及貴重成器之物，卦象刑剋逢衰為不可食及破碎損壞之物，生體者眾為貴物，克體者眾為賤物，洩體者眾廢壞之物，用卦看其形色，互卦看其數目，先天七數，後天八數，亦不出八數之外也。互變卦中無生旺之氣者，為不入五行之物也。若五六爻動者，是能飛能走之物也。又如全卦中陽卦陽爻多為剛硬之物，陰卦陰爻多為柔軟之物。

The eight trigrams take the still one as the main subject and the moving one as the object being referred to. If the trigram image is in a state of growth and has a harmonious connection, it refers to edible or usable items, or valuable and well-formed objects. If the trigram image is subjected to injury or conflict and is in a state of decline, it refers to inedible or broken objects. If there are many trigrams that generate the main trigram, it refers to valuable objects. If there are many trigrams that overcome the main trigram, it refers to lowly objects. If there are many trigrams that drain the main trigram, it refers to discarded or broken objects. The use trigram determines the shape and color of the object, while the mutual trigram determines the number of the object: theEarlier Heaven number is seven, theLater Heaven number is eight, and neither exceeds the number eight. If there is no vital energy of growth and strength in the mutual trigram or the changing trigram, it refers to things that do not belong to the five elements. If the fifth or sixth lines are activated, it refers to living creatures that can fly or move. For example, if a trigram has more yang lines and is a yang trigram, it refers to hard objects; if it has more yin lines and is a yin trigram, it refers to soft objects.

身命乃一生之主宰，而壽夭窮通攸繫也。凡占身命以體為為主，以闈用為命。二者宜旺不宜衰也。故正互變三卦皆生體，更逢四值有情，動作軒昻，所為如意，若正互變三卦皆克體，又遇四值無情，殊欠精神，所為不宜，用卦生體而互變卦克體者，早年發福，晚歲艱辛。用卦克體而互變卦生體者，早年艱辛，晚年稱意。

The body and life are the mainstay of a person's entire life, determining longevity, misfortune, success, and failure. When divining about the body and life, the main hexagram should be used as the basis, with the used hexagram representing the destiny. Both should be strong rather than weak. If the main hexagram, the nuclear hexagram, and the resulting hexagram all generate the main hexagram, and the four values (year, month, day, hour) are harmonious and supportive, then the person will be energetic and everything they do will go smoothly. However, if the main, nuclear, and resulting hexagrams all overcome the main hexagram, and the four values are not harmonious, then the person will lack vitality and everything will be unfavorable. If the used hexagram generates the main hexagram, but the nuclear and resulting hexagrams overcome it, then the person will achieve success early in life but face difficulties later. Conversely, if the used hexagram overcomes the main hexagram, but the nuclear and resulting hexagrams generate it, then the person will face hardships early in life but enjoy smooth sailing later.

用逢真氣進二氣生體者，凡事如意，用逢真氣二氣克體者，所求無成。用逢真進二氣入局生體者，日漸顯迏，用逢退氣破陷克體者，日漸傾煩。貫祿有情生體者，發福發財。

When the hexagram meets true energy and advancing energy that come to generate the body hexagram, all things go smoothly. When the hexagram meets true energy and advancing energy that come to overcome the body hexagram, the matters sought will not be accomplished. When the hexagram meets true energy and advancing energy entering the situation to generate the body hexagram, success will gradually be achieved. When the hexagram meets retreating energy and broken energy that overcome the body hexagram, decline and troubles will gradually arise. If the official luck comes with affection to generate the body hexagram, both blessings and wealth will be obtained.