| | 龜策列傳: |
太史公曰：自古聖王將建國受命，興動事業，何嘗不寶卜筮以助善！唐虞以上，不可記已。自三代之興，各據禎祥。涂山之兆從而夏啟世，飛燕之卜順故殷興，百穀之筮吉故周王。王者決定諸疑，參以卜筮，斷以蓍龜，不易之道也。 |
| | The Grand Historian said: Since ancient times, when sage kings were about to establish a state and receive their mandate, or initiate great endeavors, how often did they not treasure divination as an aid for virtue! Before the Tang and Yu dynasties, it is no longer possible to record. Since the rise of the Three Dynasties, each dynasty based itself on auspicious omens. The omen at Tushan followed, thus the Xia dynasty began; the divination for Feiyan was auspicious, so the Yin dynasty rose; the yarrow stalks cast for the hundred grains were favorable, hence King Zhou ruled. When a sovereign decides on matters of doubt, he consults divination and oracles; decisions are made through yarrow stalks and tortoise shells—this is the unchanging principle.
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| | 龜策列傳: |
蠻夷氐羌雖無君臣之序，亦有決疑之卜。或以金石，或以草木，國不同俗。然皆可以戰伐攻擊，推兵求勝，各信其神，以知來事。 |
| | Even among the southern barbarians, Di, and Qiang peoples, who lack a hierarchy of ruler and subject, there are also divinations for resolving doubts. Some use metal or stone, others use herbs or trees; customs differ from nation to nation. Yet all of them can be used for warfare and attacks, deploying troops in pursuit of victory; each people trusts their own deities to foresee future events.
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略聞夏殷欲卜者，乃取蓍龜，已則棄去之，以為龜藏則不靈，蓍久則不神。至周室之卜官，常寶藏蓍龜；又其大小先後，各有所尚，要其歸等耳。或以為聖王遭事無不定，決疑無不見，其設稽神求問之道者，以為後世衰微，愚不師智，人各自安，化分為百室，道散而無垠，故推歸之至微，要絜於精神也。或以為昆蟲之所長，聖人不能與爭。其處吉凶，別然否，多中於人。至高祖時，因秦太卜官。天下始定，兵革未息。及孝惠享國日少，呂后女主，孝文、孝景因襲掌故，未遑講試，雖父子疇官，世世相傳，其精微深妙，多所遺失。至今上即位，博開藝能之路，悉延百端之學，通一伎之士咸得自效，絕倫超奇者為右，無所阿私，數年之閒，太卜大集。會上欲擊匈奴，西攘大宛，南收百越，卜筮至預見表象，先圖其利。及猛將推鋒執節，獲勝於彼，而蓍龜時日亦有力於此。上尤加意，賞賜至或數千萬。如丘子明之屬，富溢貴寵，傾於朝廷。至以卜筮射蠱道，巫蠱時或頗中。素有啊〃幀×因公行誅，恣意所傷，以破族滅門者，不可勝數。百僚蕩恐，皆曰龜策能言。后事覺姦窮，亦誅三族。 |
| | I have heard that in the Xia and Yin dynasties, those who wished to consult oracles would take yarrow stalks and turtle shells; once used, they were discarded, for it was believed that a shell kept hidden would lose its power, and yarrow stalks kept long would lose their divinity. By the time of the Zhou dynasty's oracle officials, they often treasured and preserved the yarrow stalks and turtle shells. Moreover, their preferences for large or small items, earlier or later ones, varied; ultimately, they were all considered equal in importance. Some believe that a sage king, when encountering any matter, could make no decision without certainty, and resolve no doubt without insight. The reason such methods of consulting the divine were established was because in later generations, people declined morally; the ignorant did not follow wisdom, each person contented himself with his own way, society fragmented into many factions, and the Way dispersed boundlessly. Therefore, they traced it back to the most subtle essence, seeking clarity through spiritual insight. Some believe that what is naturally endowed in insects and creatures, even a sage cannot contend with. Their indications of auspiciousness or misfortune, distinguishing yes from no, often hit the mark for people. By the time of Emperor Gaozu, they inherited the Qin dynasty's Grand Diviner official position. The empire had just been pacified, and warfare had not yet ceased. When Emperor Xiaohui's reign was brief, Empress Dowager Lü ruled as a female sovereign. Emperors Xiaowen and Xiaojing followed precedent without change, having no time to study or test these matters; even though father and son held the same office generation after generation, much of their refined and profound knowledge was lost over time. Since the current emperor ascended the throne, he has widely opened paths for artistic and scholarly talent, inviting all kinds of learning. Those skilled in a single art were allowed to offer their services; those who stood out as unparalleled or extraordinary were given high rank, without partiality. Within several years, the Grand Diviners gathered in great numbers. At that time, the emperor wished to attack the Xiongnu in the north, expand westward against Dayuan, and subdue the Baiyue in the south; divination was used to foresee omens beforehand, seeking advantage before taking action. When valiant generals advanced with resolve and held fast to their principles, achieving victory there, the yarrow stalks, turtle shells, and auspicious dates also played a role in this success. The emperor paid especially close attention, bestowing rewards as high as tens of millions. Individuals such as Qiu Ziming became so wealthy and favored that they held great influence in the imperial court. To the point where divination, fortune-telling, and methods of exorcising malevolent spirits were used; at times, these witchcraft practices proved somewhat accurate. Ordinary people, because of false omens or fabricated prophecies, were executed on official orders; at will they caused harm, leading to the destruction of families and clans—too numerous to count. All officials were terrified, saying that turtle shells and divination could speak. Later, when the treachery was uncovered, they too were executed along with three generations of their family.
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| | 龜策列傳: |
夫摓策定數，灼龜觀兆，變化無窮，是以擇賢而用占焉，可謂聖人重事者乎！周公卜三龜，而武王有瘳。紂為暴虐，而元龜不占。晉文將定襄王之位，卜得黃帝之兆，卒受彤弓之命。獻公貪驪姬之色，卜而兆有口象，其禍竟流五世。楚靈將背周室，卜而龜逆，終被乾谿之敗。兆應信誠於內，而時人明察見之於外，可不謂兩合者哉！君子謂夫輕卜筮，無神明者，悖；背人道，信禎祥者，鬼神不得其正。故書建稽疑，五謀而卜筮居其二，五占從其多，明有而不專之道也。 |
| | To cast yarrow stalks to determine numbers, and scorch the turtle shell to observe omens—these transformations are boundless. Therefore, one selects the wise to interpret them; can this not be called a matter of great importance for sages! Zhou Gong divined with three turtle shells, and King Wu recovered from his illness. J 纣 was tyrannical and cruel, yet the great turtle shell did not yield an omen. When Duke Wen of Jin was about to secure King Xiang's position, divination revealed the omen of Huangdi; in the end, he received the command with a red bow. King Xianggong was greedy for 骊 Ji's beauty; divination showed an omen with the image of a mouth, and its calamity eventually lasted through five generations. King Ling of Chu was about to betray the Zhou dynasty; divination with the turtle shell yielded an adverse omen, and in the end he suffered defeat at Qianxi. When omens correspond to sincerity within, and contemporaries discern them clearly from the outside, can this not be called harmony between the two! The virtuous man says that those who lightly regard divination and claim there are no divine spirits are wrong; those who abandon the way of humanity yet place faith in auspicious omens cannot attain the proper will of gods and spirits. Therefore, the Book establishes the method for resolving doubts: among five considerations, divination accounts for two; when there are five interpretations, one follows the majority—this clarifies the principle of having guidance without exclusive reliance.
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余至江南，觀其行事，問其長老，云龜千歲乃遊蓮葉之上，蓍百莖共一根。又其所生，獸無虎狼，草無毒螫。江傍家人常畜龜飲食之，以為能導引致氣，有益於助衰養老，豈不信哉！ |
| | When I arrived in Jiangnan, I observed their actions and asked the elders; they said that a turtle of a thousand years would walk upon lotus leaves, and a hundred yarrow stalks would grow from one root. Moreover, in the regions where they were born, there are no tigers or wolves among the beasts, and no poisonous or stinging plants among the grasses. Families living by the river often keep turtles and feed them, believing that they can guide qi (vital energy) and promote health, helping to counteract aging and support longevity—how could this not be true!
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褚先生曰：臣以通經術，受業博士，治春秋，以高第為郎，幸得宿衛，出入宮殿中十有餘年。竊好太史公傳。太史公之傳曰：「三王不同龜，四夷各異卜，然各以決吉凶，略闚其要，故作龜策列傳。」臣往來長安中，求龜策列傳不能得，故之大卜官，問掌故文學長老習事者，寫取龜策卜事，編于下方。 |
| | Chu Xiansheng said: I, the subject, have studied classical learning and received instruction from a Doctor of Learning; I studied The Spring and Autumn Annals and was appointed as an officer with high rank. Fortunate to serve in palace guard duty, I entered and left the palaces for more than ten years. I secretly admired the writings of the Grand Historian. The Grand Historian's biography says: "The Three Kings did not use the same turtle shells, and the Four Barbarians had different forms of divination; yet each used them to decide auspiciousness or misfortune. I have briefly examined their essentials, hence this Biographies of Divination and Oracles." I traveled to Chang'an and sought the Biographies of Divination and Oraces in vain, so I went to the Grand Diviner's office and asked learned elders familiar with historical records and past events; I copied down accounts of divination practices and compiled them below.
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聞古五帝、三王發動舉事，必先決蓍龜。傳曰：「下有伏靈，上有兔絲；上有擣蓍，下有神龜。」所謂伏靈者，在兔絲之下，狀似飛鳥之形。新雨已，天清靜無風，以夜捎兔絲去之，既以篝燭此地燭之，火滅，即記其處，以新布四丈環置之，明即掘取之，入四尺至七尺，得矣，過七尺不可得。伏靈者，千歲松根也，食之不死。聞蓍生滿百莖者，其下必有神龜守之，其上常有青雲覆之。傳曰：「天下和平，王道得，而蓍莖長丈，其叢生滿百莖。」方今世取蓍者，不能中古法度，不能得滿百莖長丈者，取八十莖已上，蓍長八尺，即難得也。人民好用卦者，取滿六十莖已上，長滿六尺者，既可用矣。記曰：「能得名龜者，財物歸之，家必大富至千萬。」一曰「北斗龜」，二曰「南辰龜」，三曰「五星龜」，四曰「八風龜」，五曰「二十八宿龜」，六曰「日月龜」，七曰「九州龜」，八曰「玉龜」：凡八名龜。龜圖各有文在腹下，文云云者，此某之龜也。略記其大指，不寫其圖。取此龜不必滿尺二寸，民人得長七八寸，可寶矣。今夫珠玉寶器，雖有所深藏，必見其光，必出其神明，其此之謂乎！笔玉處於山而木潤，淵生珠而岸不枯者，潤澤之所加也。明月之珠出於江海，藏於蚌中，蚗龍伏之。王者得之，長有天下，四夷賓服。能得百莖蓍，并得其下龜以卜者，百言百當，足以決吉凶。 |
| | I have heard that in ancient times, when the Five Emperors and Three Kings initiated any endeavor, they necessarily first decided matters through yarrow stalks or turtle shells. The text says: "Below there is hidden spirit, above there is dodder; above there are yarrow stalks being crushed, below there is a divine turtle." lington What is called the hidden spirit lies beneath dodder, appearing in the shape of a flying bird. After a new rain has passed, when the sky is clear and still with no wind, at night one should gently remove the dodder from this spot. Then light a torch to illuminate the area; once the fire goes out, mark the location. Surround it with four zhang of new cloth. The next day dig there; if you reach between four chi and seven chi deep, you will find it. If deeper than seven chi, it cannot be found. The hidden spirit is the root of a thousand-year-old pine tree; eating it grants immortality. I have heard that where yarrow grows with a full hundred stalks, there must be a divine turtle guarding it beneath, and above it is often covered by green clouds. The text says: "When the world is at peace and harmony prevails, when the king's Way is realized, yarrow stalks grow a zhang long, with clusters growing in full hundreds of stalks." In the present age, those who gather yarrow cannot meet the standards of ancient times; they cannot find clusters with a hundred stalks each a zhang long. To collect more than eighty stalks where each is eight chi in length is already difficult to obtain. For the people who prefer using hexagrams, gathering at least sixty stalks with each over six chi in length is sufficient for use. The record says: "Whoever can obtain a famous turtle, wealth will return to him; his family is sure to become extremely rich, reaching tens of millions." First is the "Beidou Turtle," second the "Nanchen Turtle," third the "Wuxing Turtle," fourth the "Bafeng Turtle," fifth the "Ershiba Su Turtle," sixth the "Riyue Turtle," seventh the "Jiuzhou Turtle," and eighth the "Yu Turtle": in total, eight named turtles. Each turtle map has a pattern on its belly; these patterns describe what kind of turtle it is. I briefly record their general meanings, without drawing the diagrams. To obtain one of these turtles does not require it to be a full 12 cun long; if common people find one seven or eight cun in length, it is already precious. Now pearls, jade, and treasures, though deeply hidden, must reveal their luster; they must display their divine brilliance—this is what is meant by that! Jade in the mountains makes trees moist; pearls born in deep waters keep their shores from drying—this is due to the nourishing influence they bring. The bright pearl of the moon emerges from rivers and seas, hidden within a clam, guarded by the dragon. When a sovereign obtains it, he will rule the world for long; the Four Barbarians will submit in reverence. Whoever can obtain one hundred yarrow stalks and also find the turtle beneath them for divination will have a hundred predictions, each accurate; this is sufficient to determine auspiciousness or misfortune.
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神龜出於江水中，廬江郡常歲時生龜長尺二寸者二十枚輸太卜官，太卜官因以吉日剔取其腹下甲。龜千歲乃滿尺二寸。王者發軍行將，必鉆龜廟堂之上，以決吉凶。今高廟中有龜室，藏內以為神寶。 |
| | Divine turtles emerge from rivers; the Lujiang Commandery regularly produces twenty turtles a year, each one zhang and two cun long, which are sent to the Grand Diviner's office. The Grand Diviner then selects auspicious days to remove scales from beneath their bellies. A turtle a thousand years old reaches one zhang and two cun in length. When a sovereign mobilizes an army or appoints generals, he must consult the turtle shell on the temple hall to decide auspiciousness or ill fortune. Now in the High Temple there is a chamber for turtles, where they are stored inside as sacred treasures.
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傳曰：「取前足臑骨穿佩之，取龜置室西北隅懸之，以入深山大林中，不惑。」臣為郎時，見萬畢石朱方，傳曰：「有神龜在江南嘉林中。嘉林者，獸無虎狼，鳥無鴟梟，草無毒螫，野火不及，斧斤不至，是為嘉林。龜在其中，常巢於芳蓮之上。左脅書文曰：『甲子重光，得我者匹夫為人君，有土正，諸侯得我為帝王。』求之於白蛇蟠杅林中者，齋戒以待，譺然，狀如有人來告之，因以醮酒佗發，求之三宿而得。」由是觀之，豈不偉哉！笔龜可不敬與？ |
| | The text says: "Take the bone from the front leg, drill it and wear it as a pendant; place the turtle in the northwest corner of your room and hang it there. When entering deep mountains or vast forests, you will not be confused." When I was an officer in the palace, I saw Master Wan Bi Shi Zhufang. The text says: "There is a divine turtle in the fine woods of Jiangnan." A "Jialin" is a forest where there are no tigers or wolves, no hawks or owls, no poisonous plants or stinging herbs; wild fires do not reach it, and axes never touch it—this is called Jialin. The turtle resides there, often nesting on fragrant lotus leaves. On its left flank, the inscription reads: "Jiazi Chongguang. He who obtains me shall rise from a commoner to become a ruler; one with land and authority will become an emperor if a feudal lord acquires me." To seek it in the forest where white snakes coil around mulberry trees, one must observe purification rites and wait. Suddenly, it appears as if someone comes to inform you; then pour an offering of wine with other hair strands, and after three nights of seeking, you will obtain it." Viewed in this light, is it not magnificent! How can one fail to revere the divine turtle?
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南方老人用龜支床足，行二十餘歲，老人死，移床，龜尚生不死。龜能行氣導引。問者曰：「龜至神若此，然太卜官得生龜，何為輒殺取其甲乎？」近世江上人有得名龜，畜置之，家因大富。與人議，欲遣去。人教殺之勿遣，遣之破人家。龜見夢曰：「送我水中，無殺吾也。」其家終殺之。殺之后，身死，家不利。人民與君王者異道。人民得名龜，其狀類不宜殺也。以往古故事言之，古明王聖主皆殺而用之。 |
| | An old man in the south used a turtle to support his bed's legs. He lived for more than twenty years with it; when the old man died and the bed was moved, the turtle was still alive and had not perished. Turtles can guide vital energy and regulate breath. Someone asked: "If turtles are so divine, then why does the Grand Diviner's office kill live turtles and take their shells?" In recent times, a man by the river obtained a famous turtle and kept it; his family then became greatly wealthy. He discussed with others about sending it away. People advised him to kill it rather than send it away, for releasing it would bring ruin to his family. The turtle appeared in a dream and said: "Send me back into the water; do not kill me." In the end, his family killed it. After killing it, he died himself and misfortune befell his household. The people and the sovereign follow different ways. When common people obtain a famous turtle, its form suggests it should not be killed. According to ancient stories of the past, enlightened kings and sage sovereigns all killed them for use.
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宋元王時得龜，亦殺而用之。謹連其事於左方，令好事者觀擇其中焉。 |
| | During the reign of King Yuan of Song, a turtle was obtained and also killed for use. I carefully record these events on the left side, so that those interested may observe and choose from them.
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宋元王二年，江使神龜使於河，至於泉陽，漁者豫且舉網得而囚之。置之籠中。夜半，龜來見夢於宋元王曰：「我為江使於河，而幕網當吾路。泉陽豫且得我，我不能去。身在患中，莫可告語。王有德義，故來告訴。」元王惕然而悟。乃召博士衛平而問之曰：「今寡人夢見一丈夫，延頸而長頭，衣玄繡之衣而乘輜車，來見夢於寡人曰：『我為江使於河，而幕網當吾路。泉陽豫且得我，我不能去。身在患中，莫可告語。王有德義，故來告訴。』是何物也？」衛平乃援式而起，仰天而視月之光，觀斗所指，定日處鄉。規矩為輔，副以權衡。四維已定，八卦相望。視其吉凶，介蟲先見。乃對元王曰：「今昔壬子，宿在牽牛。河水大會，鬼神相謀。漢正南北，江河固期，南風新至，江使先來。白雲壅漢，萬物盡留。斗柄指日，使者當囚。玄服而乘輜車，其名為龜。王急使人問而求之。」王曰：「善。」 |
| | In the second year of King Yuan's reign in Song, a divine turtle was sent by the river to travel to He River and arrived at Quanyang. A fisherman named Yuju cast his net and captured it, imprisoning it. He placed it in a cage. At midnight, the turtle appeared to King Yuan of Song in a dream and said: "I was sent by the River Jiang to travel to He, but your fishing net blocked my path. Quanyang's Yuju captured me, so I could not proceed." I am in distress and have no one to whom I can speak. King, you possess virtue and righteousness; therefore, I come to inform you." King Yuan was suddenly alert and understood. He summoned the Doctor of Learning Wei Ping and asked him, saying: "Tonight I dreamed of a man with an elongated neck and long head, dressed in black embroidered robes and riding a carriage, who appeared to me in my dream and said: 'I was sent by River Jiang to He, but your net blocked my path. Quanyang's Yuju caught me, so I cannot proceed." I am in distress with no one to whom I may speak. King, you possess virtue and justice; thus, I have come to inform you.'" What is this creature?" Wei Ping then took up his staff and rose, looked upward at the moon's light, observed where the Dipper pointed, and determined the day and direction. He used compasses and rulers as assistants, supplemented by scales and weights. The four directions were already fixed, the Eight Trigrams facing each other. Observing its auspiciousness or inauspiciousness, the intermediate creature appeared first. He then replied to King Yuan: "Tonight is the day of Rensi, with the constellation Jiao Niuling in residence at Qiantou. The great confluence of the Yellow River brings together ghosts and spirits to conspire. The Han flows directly north and south, while the Yangtze and Yellow Rivers meet as scheduled; a southerly wind has just arrived, so the envoy of the River Jiang came first. White clouds block the Han River, causing all things to remain behind. The Dipper's handle points at the sun; thus, the envoy should be imprisoned. Dressed in black robes and riding a palanquin carriage, its name is Gui (the turtle). The king quickly sent someone to inquire and search for it." King Yuan said, "Well done."
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於是王乃使人馳而往問泉陽令曰：「漁者幾何家？名誰為豫且？豫且得龜，見夢於王，王故使我求之。」泉陽令乃使吏案籍視圖，水上漁者五十五家，上流之廬，名為豫且。泉陽令曰：「諾。」乃與使者馳而問豫且曰：「今昔汝漁何得？」豫且曰：「夜半時舉網得龜。」使者曰：「今龜安在？」曰：「在籠中。」使者曰：「王知子得龜，故使我求之。」豫且曰：「諾。」即系龜而出之籠中，獻使者。 |
| | Thus the king sent someone to rush and ask the magistrate of Quanyang: "How many fishermen are there? Who is named Yuju?" Yuju caught the turtle, which appeared in a dream to the king; that is why I was sent by him to find it." The magistrate of Quanyang then ordered his officials to check the records and maps, and found that there were fifty-five fishing families on the water; a house upstream was named Yuju. The magistrate of Quanyang said: "Yes." He then rode with the envoy to ask Yuju, saying: "What did you catch while fishing last night?" Yuju said: "At midnight I cast my net and caught a turtle." The envoy asked, "Where is the turtle now?" He said: "It is in a cage." The envoy said, "The king knows you caught the turtle and has therefore sent me to retrieve it." Yuju said: "Yes." He immediately tied the turtle and took it out of the cage to present it to the envoy.
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使者載行，出於泉陽之門。正晝無見，風雨晦冥。雲蓋其上，五采青黃；雷雨并起，風將而行。入於端門，見於東箱。身如流水，潤澤有光。望見元王，延頸而前，三步而止，縮頸而卻，復其故處。元王見而怪之，問衛平曰：「龜見寡人，延頸而前，以何望也？縮頸而復，是何當也？」衛平對曰：「龜在患中，而終昔囚，王有德義，使人活之。今延頸而前，以當謝也，縮頸而卻，欲亟去也。」元王曰：「善哉！神至如此乎，不可久留；趣駕送龜，勿令失期。」衛平對曰：「龜者是天下之寶也，先得此龜者為天子，且十言十當，十戰十勝。生於深淵，長於黃土。知天之道，明於上古。游三千歲，不出其域。安平靜正，動不用力。壽蔽天地，莫知其極。與物變化，四時變色。居而自匿，伏而不食。春倉夏黃，秋白冬黑。明於陰陽，審於刑德。先知利害，察於禍福，以言而當，以戰而勝，王能寶之，諸侯盡服。王勿遣也，以安社稷。」元王曰：「龜甚神靈，降于上天，陷於深淵。在患難中。以我為賢。德厚而忠信，故來告寡人。寡人若不遣也，是漁者也。漁者利其肉，寡人貪其力，下為不仁，上為無德。君臣無禮，何從有福？寡人不忍，柰何勿遣！」衛平對曰：「不然。臣聞盛德不報，重寄不歸；天與不受，天奪之寶。今龜周流天下，還復其所，上至蒼天，下薄泥涂。還遍九州，未嘗愧辱，無所稽留。今至泉陽，漁者辱而囚之。王雖遣之，江河必怒，務求報仇。自以為侵，因神與謀。淫雨不霽，水不可治。若為枯旱，風而揚埃，蝗蟲暴生，百姓失時。王行仁義，其罰必來。此無佗故，其祟在龜。後雖悔之，豈有及哉！王勿遣也。」 |
| | The envoy loaded it onto his carriage and left through the gate of Quanyang. It was broad daylight, yet nothing could be seen; winds and rain made everything dark and gloomy. Clouds covered it above, displaying five colors of blue and yellow; Thunder and rain arose together, the wind driving them forward. It entered through the Duan Gate and appeared in the eastern chamber. Its body was like flowing water, moist and radiant with light. Looking toward King Yuan, it extended its neck and advanced three steps before stopping; then it retracted its neck and retreated back to where it had been. King Yuan saw this and was surprised; he asked Wei Ping, "The turtle appeared before me, extending its neck to advance. What did it hope for? Retracting its neck again, what does this signify?" Wei Ping replied: "The turtle was in distress and ultimately imprisoned last night. The king possesses virtue and righteousness, so he sent someone to save it. Now it extends its neck forward as a gesture of gratitude; it retracts and retreats because it wishes to leave quickly." King Yuan said: "Well done! How extraordinary for a spirit to be so present; it cannot remain here long; Hurry and prepare the carriage to send off the turtle, do not let it miss its time." Wei Ping replied: "This turtle is a treasure of the world. Whoever first obtains this turtle shall become emperor, and will have ten correct predictions out of ten, winning ten battles out of ten. It was born in deep waters and grew up on yellow earth. It understands the way of Heaven, being clear about ancient times. It has traveled for three thousand years without ever leaving its domain. It maintains peace and stability, moving without exerting force. Its longevity spans heaven and earth; no one knows its limit. It changes with the transformations of things, altering color with each season. It resides in concealment, hiding and not feeding. In spring it is green, in summer yellow; in autumn white, in winter black. It understands yin and yang clearly, discerning the principles of punishment and virtue. It foresees advantages and disadvantages, discerns misfortune and fortune; its words are always correct, its battles always victorious. If the king can treasure it, all the feudal lords will submit. Do not send it away, King, to ensure peace for your state and dynasty." King Yuan said: "This turtle is extremely divine; descended from Heaven, it was trapped in the deep abyss. It endured hardship and distress. Because I am virtuous, it came to me. With great virtue and loyalty, it therefore came to inform me. If I do not send it away, then I am no different from a fisherman. A fisherman desires its flesh; I desire its power. To act thus would be unkind to the people below and lacking in virtue above. If ruler and minister lack propriety, how can blessings arise? I cannot bear it; how could I not send it away!" Wei Ping replied: "Not so. I have heard that great virtue does not seek reward, and a heavy trust is never returned; If Heaven bestows but one refuses to accept, then Heaven will take away the treasure. Now this turtle has traveled throughout the world and returned to its place; it reaches up to the blue sky, down to the mud. It has returned across all nine provinces, never feeling shame or disgrace, and has encountered no delays. Now it has come to Quanyang, where fishermen have shamed and imprisoned it. Even if the king sends it away, the rivers will surely be angry and seek revenge. They consider themselves wronged, so they conspire with spirits. Heavy rains will not cease; the waters cannot be controlled. If it becomes a drought, winds will raise dust and locusts will suddenly appear, causing the people to lose their season for farming. Though the king practices benevolence and righteousness, its punishment must come. There is no other reason; the calamity lies in the turtle. Even if regret follows later, how could it be too late!" Therefore, King, do not send it away."
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元王慨然而嘆曰：「夫逆人之使，絕人之謀，是不暴乎？取人之有，以自為寶，是不彊乎？寡人聞之，暴得者必暴亡，彊取者必后無功。桀紂暴彊，身死國亡。今我聽子，是無仁義之名而有暴彊之道。江河為湯武，我為桀紂。未見其利，恐離其咎。寡人狐疑，安事此寶，趣駕送龜，勿令久留。」 |
| | King Yuan sighed deeply and said: "To oppose a person's envoy and cut off their plans, is this not cruelty? To take what belongs to others as one's own treasure, is this not greed?" I have heard that whoever gains power through cruelty will surely perish cruelly; whoever seizes by force will certainly achieve no lasting success. Jie and Zhou were cruel and powerful, yet they perished and their states fell. Now if I listen to you, it would mean having no reputation for benevolence or righteousness but following a path of cruelty and force. The rivers are Tang and Wu; I am Jie and Zhou. I have not seen the benefit, yet fear falling into guilt. I am uncertain and hesitant; how can I deal with this treasure? Hurry and prepare the carriage to send away the turtle, do not keep it long."
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衛平對曰：「不然，王其無患。天地之閒，累石為山。高而不壞，地得為安。故云物或危而顧安，或輕而不可遷；人或忠信而不如誕謾，或醜惡而宜大官，或美好佳麗而為眾人患。非神聖人，莫能盡言。春秋冬夏，或暑或寒。寒暑不和，賊氣相奸。同歲異節，其時使然。故令春生夏長，秋收冬藏。或為仁義，或為暴彊。暴彊有鄉，仁義有時。萬物盡然，不可勝治。大王聽臣，臣請悉言之。天出五色，以辨白黑。地生五穀，以知善惡。人民莫知辨也，與禽獸相若。谷居而穴處，不知田作。天下禍亂，陰陽相錯。悤悤疾疾，通而不相擇。妖孽數見，傳為單薄。聖人別其生，使無相獲。禽獸有牝牡，置之山原；鳥有雌雄，布之林澤；有介之蟲，置之谿谷。故牧人民，為之城郭，內經閭術，外為阡陌。夫妻男女，賦之田宅，列其室屋。為之圖籍，別其名族。立官置吏，勸以爵祿。衣以桑麻，養以五穀。耕之耰之，鉏之耨之。口得所嗜，目得所美，身受其利。以是觀之，非彊不至。故曰田者不彊，囷倉不盈；商賈不彊，不得其贏；婦女不彊，布帛不精；官御不彊，其勢不成；大將不彊，卒不使令；侯王不彊，沒世無名。故云彊者，事之始也，分之理也，物之紀也。所求於彊，無不有也。王以為不然，王獨不聞玉櫝隻雉，出於昆山；明月之珠，出於四海；鐫石拌蚌，傳賣於市；聖人得之，以為大寶。大寶所在，乃為天子。今王自以為暴，不如拌蚌於海也；自以為彊，不過鐫石於昆山也。取者無咎，寶者無患。今龜使來抵網，而遭漁者得之，見夢自言，是國之寶也，王何憂焉。」 |
| | Wei Ping replied: "Not so. The king will have no misfortune. Between Heaven and Earth, stones pile up to form mountains. They are high yet do not collapse; the earth thus remains at peace. Therefore, things may appear dangerous but remain safe, or be light in nature yet cannot be moved; People may be loyal and trustworthy but not as effective as those who lie and flatter; some may appear ugly yet are fit for high office, while others may be beautiful and charming yet bring trouble to the people. Unless one is a sage or holy person, none can fully understand this. Spring, autumn, winter, and summer—sometimes hot, sometimes cold. When cold and heat are out of harmony, harmful qi intermingles with evil forces. The same year may have different seasons; this is caused by the time itself. Therefore, spring brings growth and summer promotes flourishing, autumn brings harvest and winter ensures storage. Some act in accordance with benevolence and righteousness; others resort to violence and strength. Violence and strength have their place, while benevolence and righteousness also have their time. All things are thus; they cannot be completely governed. Your Majesty, please listen to me. I shall explain everything in detail. Heaven produces five colors to distinguish between white and black. The earth grows the Five Grains, so that good and evil may be known. People do not know how to distinguish; they are no different from beasts. They live in huts and dwell in caves, knowing nothing of farming. Disasters and chaos throughout the world arise from the intermingling of Yin and Yang. In haste and in turmoil, they are interconnected yet not chosen carefully. Ominous signs appear frequently; these are transmitted as weak omens. Sages distinguish their origins, so that they do not fall into each other's grasp. Beasts have males and females; they are placed in the mountains and plains; Birds have males and females, scattered throughout forests and wetlands; Creatures with shells are placed in valleys and streams. Therefore, to govern the people, cities and walls were built; within there are lanes and alleys, outside there are fields and roads. Men and women in marriage are given land and homes, their houses arranged in order. Genealogies and records were made to distinguish their clans and names. Officials and magistrates were appointed, encouraged by ranks and rewards. They are clothed in silk and hemp, nourished with the Five Grains. They plow and harrow the fields, weed and cultivate them. Their mouths enjoy what they desire, their eyes behold beauty, and their bodies benefit from it. Viewed in this way, without effort one cannot attain such results. Therefore it is said: If a farmer does not work hard, the granary will not be full; If merchants do not strive, they cannot gain profit; If women do not work hard, their cloth and silk will not be fine; If officials do not strive, their authority cannot be established; If a general does not work hard, his soldiers will not obey orders; If marquises and kings do not strive, they will die without leaving a name. Therefore it is said: Striving is the beginning of endeavors, the principle of division, and the order of things. What one seeks through striving will always be attained. Your Majesty believes this to be untrue, yet have you not heard of the jade case and the pheasant that come from Kunshan Mountain; the Pearl of Bright Moon, which comes from the Four Seas; chiseling stones and opening oysters, they are sold in the market; sages obtain them and regard them as great treasures. Where the great treasure is found, that is where the Son of Heaven resides. Now Your Majesty considers yourself violent, yet you are no better than an oyster in the sea; you consider yourself strong, yet you are not more than a stone being chiseled on Kunshan Mountain. To take them brings no blame; to treasure them brings no misfortune. Now the turtle has come of its own accord into a net, and was caught by a fisherman. It spoke to him in a dream, revealing itself as the nation's treasure. Your Majesty, why should you be worried?"
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元王曰：「不然。寡人聞之，諫者福也，諛者賊也。人主聽諛，是愚惑也。雖然，禍不妄至，福不徒來。天地合氣，以生百財。陰陽有分，不離四時，十有二月，日至為期。聖人徹焉，身乃無災。明王用之，人莫敢欺。故云福之至也，人自生之；禍之至也，人自成之。禍與福同，刑與德雙。聖人察之，以知吉凶。桀紂之時，與天爭功，擁遏鬼神，使不得通。是固已無道矣，諛臣有眾。桀有諛臣，名曰趙梁。教為無道，勸以貪狼。系湯夏臺，殺關龍逢。左右恐死，偷諛於傍。國危於累卵，皆曰無傷。稱樂萬歲，或曰未央。蔽其耳目，與之詐狂。湯卒伐桀，身死國亡。聽其諛臣，身獨受殃。春秋著之，至今不忘。紂有諛臣，名為左彊。誇而目巧，教為象郎。將至於天，又有玉床。犀玉之器，象箸而羹。聖人剖其心，壯士斬其胻。箕子恐死，被髪佯狂。殺周太子歷，囚文王昌。投之石室，將以昔至明。陰兢活之，與之俱亡。入於周地，得太公望。興卒聚兵，與紂相攻。文王病死，載尸以行。太子發代將，號為武王。戰於牧野，破之華山之陽。紂不勝敗而還走，圍之象郎。自殺宣室，身死不葬。頭懸車軫，四馬曳行。寡人念其如此，腸如涫湯。是人皆富有天下而貴至天子，然而大傲。欲無猒時，舉事而喜高，貪很而驕。不用忠信，聽其諛臣，而為天下笑。今寡人之邦，居諸侯之閒，曾不如秋毫。舉事不當，又安亡逃！」 |
| | Yuan Wang said: "Not so. I have heard that remonstrance brings blessings, while flattery is a source of harm. A ruler who listens to flattery is foolish and deluded. Nevertheless, misfortune does not come without cause, nor does blessings arrive without reason. Heaven and Earth combine their energies to produce all kinds of wealth. Yin and Yang have their divisions, never departing from the four seasons, twelve months in total, with solar terms marking each period. Sages understand this thoroughly; thus, they themselves suffer no calamity. A wise ruler who employs it will find that none dare to deceive him. Therefore, it is said: When blessings arrive, they arise from the people themselves; when misfortune comes, it is also brought about by human actions. Misfortune and blessings are the same; punishment and virtue go hand in hand. Sages examine them to discern auspiciousness or misfortune. In the time of Jie and Zhou, they competed with Heaven for merit, obstructed spirits and deities, preventing them from communicating. This was indeed a reign without virtue; flatterers were numerous among the ministers. Jie had a flatterer named Zhao Liang. He taught him to act without virtue, urging him toward greed and ferocity. He imprisoned Tang at Xiatai, and killed Guan Longfeng. Those around him feared death, so they secretly flattered from the side. The state was in danger as precarious as a pile of eggs; yet all said it would not be harmed. They proclaimed joy for ten thousand years, or claimed the bliss had no end. They blocked his ears and eyes, deceiving him with madness and falsehoods. Finally, Tang attacked Jie; he perished and the state was lost. By listening to his flatterers, he alone suffered misfortune. The Spring and Autumn Annals recorded it; the memory remains to this day. Zhou had a flatterer, named Zuo Qiang. He was boastful and sly-eyed, teaching the making of ivory officials. He claimed it would reach Heaven; there were also jade beds. Rhino and jade vessels, ivory chopsticks with which to eat soup. Sages cut open his heart; valiant men severed his shins. Ji Zi feared death, so he let down his hair and pretended to be mad. They killed Zhou's crown prince Li, imprisoned King Wen of Zhou, Chang. He was thrown into a stone chamber, to be kept from dusk until dawn. Yin Jing saved him and fled with him. They entered Zhou territory, where they met Duke Tai Gong Wang. Troops were raised and gathered; they attacked Zhou. King Wen fell ill and died, yet his body was carried along on the campaign. The crown prince Fa took command in his place, assuming the title of King Wu. They fought at Mushe, and defeated Zhou on the southern side of Mount Hua. Zhou could not withstand defeat and fled back; he was cornered in Xianglang. He committed suicide in the Hall of Announcements, his body left unburied. His head was hung from a carriage pole; four horses dragged it along. I think of how this happened, and my intestines feel like boiling water. These men were all rich with the whole world and honored as Son of Heaven, yet they became greatly arrogant. They desired never to tire of their time in power; they took pleasure in lofty undertakings and were greedy, fierce, and arrogant. They did not employ loyalty or trustworthiness but listened to their flatterers; thus they became the laughingstock of all under Heaven. Now my state, situated among the feudal lords, is as insignificant as a single autumn hair. To act improperly would only lead to further disaster and escape!"
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衛平對曰：「不然。河雖神賢，不如崑崙之山；江之源理，不如四海，而人尚奪取其寶，諸侯爭之，兵革為起。小國見亡，大國危殆，殺人父兄，虜人妻子，殘國滅廟，以爭此寶。戰攻分爭，是暴彊也。故云取之以暴彊而治以文理，無逆四時，必親賢士；與陰陽化，鬼神為使；通於天地，與之為友。諸侯賓服，民眾殷喜。邦家安寧，與世更始。湯武行之，乃取天子；春秋著之，以為經紀。王不自稱湯武，而自比桀紂。桀紂為暴彊也，固以為常。桀為瓦室，紂為象郎。徵絲灼之，務以費（民）［氓］。賦斂無度，殺戮無方。殺人六畜，以韋為囊。囊盛其血，與人縣而射之，與天帝爭彊。逆亂四時，先百鬼嘗。諫者輒死，諛者在傍。聖人伏匿，百姓莫行。天數枯旱，國多妖祥。螟蟲歲生，五穀不成。民不安其處，鬼神不享。飄風日起，正晝晦冥。日月并蝕，滅息無光。列星奔亂，皆絕紀綱。以是觀之，安得久長！雖無湯武，時固當亡。故湯伐桀，武王剋紂，其時使然。乃為天子，子孫續世；終身無咎，後世稱之，至今不已。是皆當時而行，見事而彊，乃能成其帝王。今龜，大寶也，為聖人使，傳之賢（士）［王］。不用手足，雷電將之；風雨送之，流水行之。侯王有德，乃得當之。今王有德而當此寶，恐不敢受；王若遣之，宋必有咎。後雖悔之，亦無及已。」 |
| | Weiping replied, "Not so. Though the Yellow River is divine and wise, it is not as great as Mount Kunlun; the source of the Yangtze River, though clear and orderly, is not as vast as the Four Seas, yet people still strive to seize its treasures; feudal lords contend for them, thus wars arise. Small states see their destruction, great states face peril; fathers and elder brothers are killed, wives and children taken captive, temples destroyed and nations ruined—all in the struggle for these treasures. To wage war, to attack, and to contend is sheer brutality and strength. Therefore it is said that one should take power through force and might, yet govern with culture and reason; not oppose the four seasons, and must surely be close to virtuous men; harmonize with yin and yang, and have ghosts and spirits as attendants; be connected to Heaven and Earth, and be their friend. The feudal lords would submit as guests, the people numerous and joyful. The state would be at peace, and a new beginning would come with the age. Tang and Wu acted in this way, thus taking the Mandate of Heaven; The Spring and Autumn Annals recorded it, regarding it as a standard for governance. You do not compare yourself to Tang or Wu, yet liken yourself to Jie and Zhou. Jie and Zhou were tyrants who relied on force; they regarded this as the norm. Jie built a palace of tiles, Zhou was cornered at Xianglang. They burned fine silk for divination, and squandered resources on the people [meng]. Taxes were levied without limit, and killings carried out without restraint. They killed people and their livestock, using cowhide to make sacks. They filled the sacks with blood, hung them up for people to shoot at, contending in strength with the Heavenly Emperor. They defied and disrupted the four seasons, offering sacrifices to a hundred ghosts before others. Those who advised were always put to death; flatterers remained at their side. Sages hid themselves, and the common people dared not act. The Mandate of Heaven brought droughts; the state was filled with omens of disaster. Grasshoppers emerged every year, and the five grains failed to mature. The people could not find peace in their dwellings; ghosts and spirits refused offerings. Strong winds arose daily, and daylight turned dark as night. The sun and moon were eclipsed together; their light extinguished without a trace. Stars scattered in chaos, all celestial order broken. Judging from this, how could such a state endure for long! Even without Tang and Wu, the time was already ripe for their downfall. Thus King Tang attacked Jie, and King Wu overthrew Zhou; it was a matter of the times. They became Son of Heaven, their descendants continuing through generations; Their entire lives free from blame, later ages praised them, and this continues to the present day. These were all men who acted in accordance with their times, who observed events and demonstrated strength—thus they succeeded as emperors and kings. Now the turtle oracle is a great treasure, serving sages, passed on to virtuous [kings]. It requires no hands or feet; thunder and lightning carry it forth; Winds and rain deliver it, flowing water carries it along. Only a marquis or king with virtue is worthy to receive it. Now, if Your Majesty possesses virtue and is worthy of this treasure, you would likely dare not accept it; If the king were to send it away, the state of Song will surely suffer blame. Even if regret follows later, it would be too late."
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元王大悅而喜。於是元王向日而謝，再拜而受。擇日齋戒，甲乙最良。乃刑白雉，及與驪羊；以血灌龜，於壇中央。以刀剝之，身全不傷。脯酒禮之，橫其腹腸。荊支卜之，必制其創。理達於理，文相錯迎。使工占之，所言盡當。邦福重寶，聞于傍鄉。殺牛取帮，被鄭之桐。草木畢分，化為甲兵。戰勝攻取，莫如元王。元王之時，衛平相宋，宋國最彊，龜之力也。 |
| | Yuanwang was greatly pleased and delighted. Thus Yuanwang turned toward the sun in gratitude, bowed twice, and accepted it. They selected a day for purification and fasting; the days Jia and Yi were considered most auspicious. Then they sacrificed white pheasants, as well as black-haired sheep; they poured the blood over the turtle oracle at the center of the altar. They peeled it with a knife, yet its body remained intact without injury. They offered dried meat and wine as offerings to the oracle, laying out its entrails horizontally. With a branch of mugwort for divination, they would surely determine the wound's fate. The patterns revealed their meaning clearly; the inscriptions interwove and welcomed interpretation. They had diviners interpret it, and all that was said proved accurate. The state's great treasure brought blessings, its fame spreading to neighboring regions. They slaughtered an ox and took its hide, which was tanned in the mulberry trees of Zheng. Grasses and trees were all divided up, transformed into armor and weapons. Victory in battle and the seizing of territory—none could rival Yuanwang. During Yuanwang's time, Weiping served as minister to Song; at that time the state of Song was strongest—this was due to the power of the oracle turtle.
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| | 龜策列傳: |
故云神至能見夢於元王，而不能自出漁者之籠。身能十言盡當，不能通使於河，還報於江，賢能令人戰勝攻取，不能自解於刀鋒，免剝刺之患。聖能先知亟見，而不能令衛平無言。言事百全，至身而攣；當時不利，又焉事賢！賢者有恒常，士有適然。是故明有所不見，聽有所不聞；人雖賢，不能左畫方，右畫圓；日月之明，而時蔽於浮雲。羿名善射，不如雄渠、蜂門；禹名為辯智，而不能勝鬼神。地柱折，天故毋椽，又柰何責人於全？孔子聞之曰：「神龜知吉凶，而骨直空枯。日為德而君於天下，辱於三足之烏。月為刑而相佐，見食於蝦蟆。猬辱於鵲，騰蛇之神而殆於即且。竹外有節理，中直空虛；松柏為百木長，而守門閭。日辰不全，故有孤虛。黃金有疵，白玉有瑕。事有所疾，亦有所徐。物有所拘，亦有所據。罔有所數，亦有所疏。人有所貴，亦有所不如。何可而適乎？物安可全乎？天尚不全，故世為屋，不成三瓦而陳之，以應之天。天下有階，物不全乃生也。」 |
| | Hence it is said that even a divine being, when reaching its limit, could appear in dreams to Yuanwang, yet could not free itself from the fisherman's trap. Though it could speak ten truths and have them all prove accurate, it could not send a messenger to the Yellow River or return with news from the Yangtze; though wise enough to help people win battles and seize territory, it could not free itself from a blade's edge or escape the suffering of flaying and piercing. Though sage enough to foresee events and appear quickly in visions, it could not make Weiping remain silent. Though its words were always perfectly accurate, the oracle itself ended up bound and crippled; when circumstances proved unfavorable, what good was wisdom or virtue! Virtuous men have constancy; scholars act according to the moment. Therefore, even a wise man may fail to see something, and an attentive ear may miss certain sounds; even if a person is virtuous, he cannot draw a square with his left hand and a circle with his right. Even the brightness of the sun and moon can be obscured by drifting clouds at times. Yi was famed for his archery, yet he could not surpass Hongqu or Fengmen; Yu was renowned as wise and discerning, yet could not prevail over ghosts and spirits. When the pillars of earth break, Heaven naturally lacks beams—how then can one demand perfection from people? Confucius heard this and said: "The divine turtle knows fortune and misfortune, yet its bones remain dry and hollow. The sun, though a symbol of virtue and sovereign over the world, is disgraced by the three-legged crow. The moon, serving as an instrument of punishment and assisting in governance, is devoured by a toad. The hedgehog suffers disgrace at the hands of magpies; even the divine worm Tengshe is imperiled by the Ji Qie. Bamboo has joints and patterns on its exterior, yet inside it is straight and hollow; Pines and cypresses are the elders among all trees, yet they stand as sentinels at gates and alleys. The days of the calendar are not complete; thus there exist "gu" and "xu," representing voids. Gold has flaws, white jade has blemishes. Some matters proceed swiftly; others move slowly. Things are sometimes constrained, yet also have their foundations. There is no absolute order; there is always some disorder as well. People have their virtues, yet also things in which they are not equal to others. How can one possibly be perfectly suited for everything? Can anything in the world ever be truly perfect? Heaven itself is not perfect, so people build houses; they do not complete three tiles but arrange them as a response to Heaven. "There are ranks and gradations in the world—imperfection is what allows things to come into being."
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| | 龜策列傳: |
褚先生曰：漁者舉網而得神龜，龜自見夢宋元王，元王召博士衛平告以夢龜狀，平運式，定日月，分衡度，視吉凶，占龜與物色同，平諫王留神龜以為國重寶，美矣。古者筮必稱龜者，以其令名，所從來久矣。余述而為傳。 |
| | Chu Xiansheng said: A fisherman cast his net and caught a divine turtle. The turtle appeared in a dream to Song Yuanwang, who summoned the scholar-official Weiping and told him of the vision involving the turtle. Weiping calculated the positions of stars, fixed the dates for the sun and moon, measured balance and dimensions, observed omens of fortune and misfortune; his interpretation of the turtle's markings matched those on other objects. Weiping advised the king to preserve the divine turtle as a precious treasure for the state—this was admirable indeed. In ancient times, divination by yarrow stalks always referred to oracle turtles, because of their esteemed reputation; this practice has a long history. I have recorded and composed this as a biography.
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| | 龜策列傳: |
三月二月正月十二月十一月中關內高外下四月首仰足開肣開首俛大五月橫吉首俛大六月七月八月九月十月 |
| | March, February, January, the twelfth month, the eleventh month: inside high, outside low. April: head raised, feet open; lips open, head lowered, great. May: horizontal good, head lowered, great. June, July, August, September, October
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| | 龜策列傳: |
卜禁曰：子亥戌不可以卜及殺龜。日中如食已卜。暮昏龜之徼也，不可以卜。庚辛可以殺，及以鉆之。常以月旦祓龜，先以清水澡之，以卵祓之，乃持龜而遂之，若常以為祖。人若已卜不中，皆祓之以卵，東向立，灼以荊若剛木，土卵指之者三，持龜以卵周環之，祝曰：「今日吉，謹以粱卵焍黃祓去玉靈之不祥。」玉靈必信以誠，知萬事之情，辯兆皆可占。不信不誠，則燒玉靈，揚其灰，以徵后龜。其卜必北向，龜甲必尺二寸。 |
| | The divination taboo states: On the days of Zi, Hai, and Xu, one must not perform divination or kill a turtle. Divination should be performed at midday as if eating. At dusk and twilight, it is the time when turtles hide; divination must not be done then. 偻 On Geng and Xin days, one may kill [a turtle] and drill into it. One should always purify the turtle on the first day of each month. First, wash it with clear water and then purify it with an egg. Then hold the turtle and proceed as if performing a ritual, treating this practice as one's ancestral tradition. If a person has already divined but the result is not favorable, they should purify it with an egg by standing facing east. Burn some vitex or hard wood and use three eggs to point toward the turtle while holding it and circling it with the egg. Recite this incantation: "Today is auspicious; I respectfully offer millet and eggs to burn yellow offerings, purifying away the ill omens of the jade spirit." The Jade Spirit must be approached with sincerity; it understands all matters and can discern signs, making any divination possible. If one is not faithful or sincere, then burn the Jade Spirit, scatter its ashes, and use them to test the future turtle. Divination must be performed facing north, and the turtle shell used for divination must measure twelve cun in length.
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| | 龜策列傳: |
卜先以造灼鉆，鉆中已，又灼龜首，各三；又復灼所鉆中曰正身，灼首曰正足，各三。即以造三周龜，祝曰：「假之玉靈夫子。夫子玉靈，荊灼而心，令而先知。而上行於天，下行於淵，諸靈數，莫如汝信。今日良日，行一良貞。某欲卜某，即得而喜，不得而悔。即得，發鄉我身長大，首足收人皆上偶。不得，發鄉我身挫折，中外不相應，首足滅去。」 |
| | Before divining, first prepare a burning drill and bore into the center of the shell; after completing this, burn the turtle's head three times on each side. Then reheat the drilled area and call it "Zhengshen," and reheat the head, calling it "Zhengzu," each three times. Then proceed to heat the turtle in a circular motion for three rounds while reciting this incantation: "I borrow from Master Yu Ling." "Master Yu Ling, with vitex fire in your heart, grant me foreknowledge before all else." "You ascend to Heaven and descend into the abyss; among all spirits and numbers, none are more trustworthy than you." "Today is a good day for performing one true divination." "I wish to divine about something; if I obtain the favorable result, I will be happy; if not, I shall regret it." If the result is favorable, then my body shall grow tall and strong, with head and feet in harmony; all people will be auspiciously matched. If the result is unfavorable, then my body shall suffer setbacks, with inner and outer conditions not aligning; head and feet will be destroyed."
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| | 龜策列傳: |
靈龜卜祝曰：「假之靈龜，五巫五靈，不如神龜之靈，知人死，知人生。某身良貞，某欲求某物。即得也，頭見足發，內外相應；即不得也，頭仰足肣，內外自垂。可得占。」 |
| | The spirit turtle divination incantation says: "I borrow the power of the divine turtle. Five shamans and five spirits are not as powerful as this sacred turtle, which knows when a person will die and when they will live." "My body is in good condition; I wish to seek for something specific." If the result is favorable, the head shall appear and the feet shall grow; inner and outer conditions will correspond. If the result is unfavorable, the head will be raised and the feet closed; internally and externally, all will droop. This can be interpreted as an omen."
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| | 龜策列傳: |
卜占病者祝曰：「今某病困。死，首上開，內外交駭，身節折；不死，首仰足肣。」卜病者祟曰：「今病有祟無呈，無祟有呈。兆有中祟有內，外祟有外。」 |
| | When divining for a sick person, the incantation says: "Today I am suffering from illness and distress. "If death is to come, the head will open upward; internally and externally there will be alarm, and the body's joints will break." "If not, the head will rise and the feet close." When divining for an illness caused by a spirit, say: "Today's illness is either due to a harmful spirit without manifestation or no harmful spirit with a false appearance. "The omen indicates that if the harmful spirit is within, it will be internal; if outside, it will manifest externally."
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| | 龜策列傳: |
卜系者出不出。不出，橫吉安；若出，足開首仰有外。 |
| | When divining whether a person in confinement can be released or not. If the result indicates they will not be released, it is an omen of horizontal good fortune and safety; if the result suggests release, then the feet open and the head rises outward.
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| | 龜策列傳: |
卜求財物，其所當得。得，首仰足開，內外相應；即不得，呈兆首仰足肣。 |
| | When divining to seek for wealth or property, it indicates what one is destined to obtain. If the result is a gain, the head rises and the feet open; internally and externally they correspond. If it is not obtained, the omen shows the head raised and the feet closed.
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| | 龜策列傳: |
卜有賣若買臣妾馬牛。得之，首仰足開，內外相應；不得，首仰足肣，呈兆若橫吉安。 |
| | When divining about selling or buying servants, slaves, horses, or cattle. If the transaction is successful, the head rises and feet open; internally and externally conditions correspond. If it fails to materialize, the head will rise while the feet close, with an omen resembling "horizontal good fortune and safety."
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| | 龜策列傳: |
卜擊盜聚若干人，在某所，今某將卒若干人，往擊之。當勝，首仰足開身正，內自橋，外下；不勝，足肣首仰，身首內下外高。 |
| | When divining about attacking a band of thieves numbering several people, located at some place, and now someone is sending a certain number of soldiers to attack them. If the battle will be won, the head rises, feet open, body upright; internally it is elevated, externally lowered; if defeated, the feet close and the head raises, with the body and head low inside but high outside.
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| | 龜策列傳: |
卜求當行不行。行，首足開；不行，足肣首仰，若橫吉安，安不行。 |
| | When divining whether one should travel or not. If the result indicates to go, then the head and feet open; if it suggests not to go, the feet close while the head raises, or if "horizontal good fortune and safety" appears, then it is safe not to travel.
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| | 龜策列傳: |
卜往擊盜，當見不見。見，首仰足肣有外；不見，足開首仰。 |
| | When divining whether bandits will be encountered when going out to attack them, one should determine if they will appear or not. If the bandits are seen, the head rises while the feet close outward; if they are not seen, then the feet open and head raises.
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| | 龜策列傳: |
卜往候盜，見不見。見，首仰足肣，肣勝有外；不見，足開首仰。 |
| | When divining whether to go out to await bandits and if they will be encountered or not. If the bandits appear, the head is raised while the feet are closed; a closed position signifies victory with an outward direction; if they do not appear, then the feet open and the forehead raises.
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| | 龜策列傳: |
卜聞盜來不來。來，外高內下，足肣首仰；不來，足開首仰，若橫吉安，期之自次。 |
| | When divining whether news of bandits coming will arrive or not. If the news arrives, it is an omen with the outside high and inside low; feet closed and head raised; if the news does not arrive, then the feet open while the head raises; or if "horizontal good fortune and safety" appears, wait for it in due course.
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| | 龜策列傳: |
卜遷徙去官不去。去，足開有肣外首仰；不去，自去，即足肣，呈兆若橫吉安。 |
| | When divining whether to move residence or leave an official post or not. If the result indicates leaving, then the feet open with a closed posture and head raised outward; if it suggests not leaving, but one leaves on their own, then the feet close, and the omen resembles "horizontal good fortune and safety."
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| | 龜策列傳: |
卜居官尚吉不。吉，呈兆身正，若橫吉安；不吉，身節折，首仰足開。 |
| | When divining whether holding an official position is auspicious or not. If it is auspicious, the omen will show a straight posture; if "horizontal good fortune and safety" appears; if not auspicious, then the body's joints break, with head raised and feet open.
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| | 龜策列傳: |
卜居室家吉不吉。吉，呈兆身正，若橫吉安；不吉，身節折，首仰足開。 |
| | When divining whether living at home is auspicious or inauspicious. If it is auspicious, an omen appears with the body upright; if "horizontal good fortune and safety" occurs; if not auspicious, the joints of the body break apart, head raised and feet open.
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| | 龜策列傳: |
卜歲中禾稼孰不孰。孰，首仰足開，內外自橋外自垂；不孰，足肣首仰有外。 |
| | When divining whether crops will ripen or not during a year. If the crops mature, the head rises and feet spread open; internally elevated and externally drooping; if they do not ripen, then the feet close while the forehead raises outward.
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| | 龜策列傳: |
卜歲中民疫不疫。疫，首仰足肣，身節有彊外；不疫，身正首仰足開。 |
| | When divining whether there will be an epidemic among the people during a year or not. If an epidemic occurs, the head raises and feet close; the body's joints show strength outwardly; if there is no epidemic, then the body remains upright with a raised head and open feet.
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| | 龜策列傳: |
卜歲中有兵無兵。無兵，呈兆若橫吉安；有兵，首仰足開，身作外彊情。 |
| | When divining whether or not there will be warfare during the year. If no war occurs, an omen resembling "horizontal good fortune and safety" appears; if there is warfare, the head raises while the feet open outwardly, with a strong appearance.
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| | 龜策列傳: |
卜見貴人吉不吉。吉，足開首仰，身正，內自橋；不吉，首仰，身節折，足肣有外，若無漁。 |
| | When divining whether meeting an important person will be auspicious or not. If it is auspicious, then the feet open and forehead raises; body upright, internally elevated; if not auspicious, head raised while body's joints break apart, feet closed outwardly, as if there is no fish.
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| | 龜策列傳: |
卜請謁於人得不得。得，首仰足開，內自橋；不得，首仰足肣有外。 |
| | When divining whether an appeal or request to a person will be granted or not. If it is obtained, the head rises and feet are open; internally elevated; if not obtained, then the head raises while feet close outwardly.
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| | 龜策列傳: |
卜追亡人當得不得。得，首仰足肣，內外相應；不得，首仰足開，若橫吉安。 |
| | When divining whether a fugitive can be caught or not. If the fugitive is captured, the head rises and feet close; internally and externally corresponding; if not caught, then the head raises with open feet, as if "horizontal good fortune and safety" appears.
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| | 龜策列傳: |
卜漁獵得不得。得，首仰足開，內外相應；不得，足肣首仰，若橫吉安。 |
| | When divining whether fishing or hunting will be successful or not. If it is successful, the head raises and the feet open; internal and external conditions correspond; if not successful, then the feet close with a raised forehead, as if "horizontal good fortune and safety" appears.
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| | 龜策列傳: |
卜行遇盜不遇。遇，首仰足開，身節折，外高內下；不遇，呈兆。 |
| | When divining whether one will encounter bandits on the way or not. If encountered, the head raises and feet open; body's joints break apart; outside high while inside low; if not encountered, an omen is shown.
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| | 龜策列傳: |
卜天雨不雨。雨，首仰有外，外高內下；不雨，首仰足開，若橫吉安。 |
| | When divining whether it will rain or not. If it rains, the head raises outwardly; outside high while inside low. If it does not rain, then the head rises and feet open, as if "horizontal good fortune and safety" appears.
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| | 龜策列傳: |
卜天雨霽不霽。霽，呈兆足開首仰；不霽，橫吉。 |
| | When divining whether the rain will stop or continue. If the rain stops, an omen appears showing open feet and a raised head; if it does not stop, "horizontal good fortune" is indicated.
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| | 龜策列傳: |
命曰橫吉安。以占病，病甚者一日不死；不甚者卜日瘳，不死。系者重罪不出，輕罪環出；過一日不出，久毋傷也。求財物買臣妾馬牛，一日環得；過一日不得。行者不行。來者環至；過食時不至，不來。擊盜不行，行不遇；聞盜不來。徙官不徙。居官家室皆吉。歲稼不孰。民疾疫無疾。歲中無兵。見人行，不行不喜。請謁人不行不得。追亡人漁獵不得。行不遇盜。雨不雨。霽不霽。 |
| | The name is given as "Heng Ji An." When used to divine illness, for those with severe illness, they will not die within one day; for those less seriously ill, divination indicates recovery on a certain day and no death. For those in custody, if they are guilty of serious crimes, they will not be released; if guilty of minor offenses, they may eventually be freed; if they do not leave within one day, it indicates that after a long time there will be no harm. When seeking to purchase property, servants, concubines, horses or cattle, they may eventually obtain them within one day; if not obtained within one day, then it will not be acquired. Travelers should not travel. Those coming will eventually arrive; if they do not arrive by mealtime, then they will not come. When attacking bandits, it is inauspicious to proceed; if proceeding, one will not encounter them; hearing of bandits does not mean they will come. Transferring to a new official post is inauspicious; no transfer will occur. Remaining in one's current official position or at home brings good fortune. The harvest of the year will not be bountiful. There is no epidemic disease among the people. There will be no warfare during the year. Seeing a person walking, it is inauspicious not to proceed and brings no joy. When requesting an audience with someone, proceeding is inauspicious and will not result in success. Pursuing a fugitive or hunting for fish and game will be unsuccessful. Traveling without encountering bandits. Will it rain or not? Will the rain stop or continue?
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| | 龜策列傳: |
命曰呈兆。病者不死。系者出。行者行。來者來。市買得。追亡人得，過一日不得。問行者不到。 |
| | It is named "Cheng Zhao." The sick person will not die. Those in custody will be released. Travelers may proceed. Those coming will come. Purchases in the market will be successful. A fugitive can be caught, but if not within one day, he cannot be captured. When inquiring about a traveler, they will not arrive.
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| | 龜策列傳: |
命曰柱徹。卜病不死。系者出。行者行。來者來。市買不得。憂者毋憂。追亡人不得。 |
| | It is named "Zhu Che." When divining illness, the person will not die. Those in custody will be released. The name is given as "Zhu Che." Travelers may proceed. The name is given as "Zhu Che." Those coming will come. The name is given as "Zhu Che." Purchases in the market cannot be made. The name is given as "Zhu Che." Those who are worried will have no worries. The name is given as "Zhu Che." A fugitive cannot be caught. The name is given as "Zhu Che."
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| | 龜策列傳: |
命曰首仰足肣有內無外。占病，病甚不死。系者解。求財物買臣妾馬牛不得。行者聞言不行。來者不來。聞盜不來。聞言不至。徒官聞言不徙。居官有憂。居家多災。歲稼中孰。民疾疫多病。歲中有兵，聞言不開。見貴人吉。請謁不行，行不得善言。追亡人不得。漁獵不得。行不遇盜。雨不雨甚。霽不霽。故其莫字皆為首備。問之曰，備者仰也，故定以為仰。此私記也。 |
| | It is named "Shou Yang Zu Yin You Nei Wu Wai." When divining illness, even if the illness is severe, death will not occur. Those in custody will be freed. Seeking to purchase property, servants or concubines, and livestock cannot succeed. Travelers hearing the words should not proceed. Those coming will not come. Hearing of bandits does not mean that they will come. Hearing words but the person does not arrive. When transferring to a new official position, hearing words means no transfer will occur. Remaining in an official post brings worries. Staying at home leads to many disasters. The harvest of the year is moderate. Among the people, there are many diseases and epidemics. There will be warfare during the year; hearing words does not mean it will open up. Seeing a noble person is auspicious. Making requests or seeking an audience is inauspicious, and if proceeding, no favorable words will be received. A fugitive cannot be captured. Fishing and hunting are unsuccessful. Traveling without encountering bandits is indicated. It will either rain heavily or not at all. Will the rain stop or continue? The name is given as "Shou Yang Zu Yin You Neiwu Wai." Therefore, all its characters are prepared with a raised head. When asked, it is said that "Bei" means raising up; therefore, it was fixed as "Yang." This is a private record.
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| | 龜策列傳: |
命曰首仰足肣有內無外。占病，病甚不死。系者不出。求財買臣妾不得。行者不行。來者不來。擊盜不見。聞盜來，內自驚，不來。徙官不徙。居官家室吉。歲稼不孰。民疾疫有病甚。歲中無兵。見貴人吉。請謁追亡人不得。亡財物，財物不出得。漁獵不得。行不遇盜。雨不雨。霽不霽。凶。 |
| | It is named "Shou Yang Zu Yin You Neiu Wu Wai." When divining illness, it indicates a severe illness but no death. Those in custody will not be released. It is named "Shou Yang Zu Yin You Neniu Wu Wai." Seeking to buy property, servants or concubines cannot succeed. It is named "Shou Yang Zu Yin You Nieiu Wu Wai." Travelers should not proceed. It is named "Shou Yang Zu Yin You Niwu Wu Wai." Those coming will not arrive. It is named "Shou Yang Zu Yin You Neu Wu Wai." Attacking bandits will be unsuccessful; they cannot be seen. It is named "Shou Yang Zu Yin You Newu Wu Wai." Hearing of bandits coming, there is internal alarm, but they will not come. It is named "Shou Yang Zu Yin You Neue Wu Wai." Transferring to an official post is inauspicious—there will be no transfer. It is named "Shou Yang Zu Yin You Nu Wu Wai." Remaining in one's official position or at home is auspicious. It is named "Shou Yang Zu Yin You Nou Wu Wai." The harvest of the year will be poor. It is named "Shou Yang Zu Yin You No Wu Wai." Among the people, there will be serious diseases and epidemics. It is named "Shou Yang Zu Yin You Nowu Wu Wai." There will be no warfare in the year. It is named "Shou Yang Zu Yin You Nonwu Wu Wai." Seeing a noble person brings good fortune. It is named "Shou Yang Zu Yin You Nun Wu Wai." Making requests, seeking an audience, or pursuing fugitives will not succeed. It is named "Shou Yang Zu Yin You Nan Wu Wai." Lost property; the lost items cannot be recovered. It is named "Shou Yang Zu Yin You Na Wu Wai." Fishing and hunting will not succeed. It is named "Shou Yang Zu Yin You Mian Wu Wai." Traveling without encountering bandits occurs. It is named "Shou Yang Zu Yin You Mia Wu Wai." Will it rain or not? It is named "Shou Yang Zu Yin You Mi Wu Wai." Will the rain stop or continue to fall? It is named "Shou Yang Zu Yin You Min Wu Wai." Inauspicious. It is named "Shou Yang Zu Yin You Ming Wu Wai."
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| | 龜策列傳: |
命曰呈兆首仰足肣。以占病，不死。系者未出。求財物買臣妾馬牛不得。行不行。來不來。擊盜不相見。聞盜來不來。徙官不徙。居官久多憂。居家室不吉。歲稼不孰。民病疫。歲中毋兵。見貴人不吉。請謁不得。漁獵得少。行不遇盜。雨不雨。霽不霽。不吉。 |
| | It is named "Cheng Zhao Shou Yang Zu Yin." When used to divine illness, the person will not die Those in custody have not yet been released. Seeking to purchase property or servants, concubines, cattle and horses will be unsuccessful. Will the journey proceed or not? Will they come or not? Attacking bandits will result in no encounter. Hearing of bandits, whether they come or not. A transfer of office will not occur. Remaining in an official post for a long time brings much worry. Living at home is not auspicious. The harvest of the year will not be bountiful. The people suffer from an epidemic. There will be no warfare during the year. Meeting a person of high status is not auspicious. Making requests or paying visits will be unsuccessful. Fishing and hunting yield little. Traveling without encountering bandits. Will it rain or not? Will the weather clear up or remain overcast? Not auspicious.
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| | 龜策列傳: |
命曰呈兆首仰足開。以占病，病甐死。系囚出。求財物買臣妾馬牛不得。行者行。來者來。擊盜不見盜。聞盜來不來。徙官徙。居官不久。居家室不吉。歲稼不孰。民疾疫有而少。歲中毋兵。見貴人不見吉。請謁追亡人漁獵不得。行遇盜。雨不雨。霽小吉。 |
| | It is named "Cheng Zhao Shou Yang Zuo Kai." When used to divine illness, a serious illness will lead to death. Prisoners in custody are released. Seeking to acquire property or purchase servants, concubines, horses, and cattle will be unsuccessful. Travelers will proceed on their journey. Those who are coming will come. Attacking bandits results in not encountering any bandits. Hearing about bandits, but it is uncertain whether they will come or not. A transfer of official position occurs. Remaining in an official post is for a short time. Living at home is not auspicious The harvest of the year will be poor. There are diseases and epidemics among the people, but they are few in number. There will be no military conflict during the year. Meeting a person of high rank does not bring good fortune. Making requests, visiting officials, pursuing fugitives, and fishing or hunting will all be unsuccessful. Traveling results in encountering bandits. Will it rain or not? It is named "Shou Yang Zu Kai Wu Wai." The weather clearing up brings slight auspiciousness. It is named "Shou Yang Zuo Kai Wu Wai."
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| | 龜策列傳: |
命曰首仰足肣。以占病，不死。系者久，毋傷也。求財物買臣妾馬牛不得。行者不行。擊盜不行。來者來。聞盜來。徙官聞言不徙。居家室不吉。歲稼不孰。民疾疫少。歲中毋兵。見貴人得見。請謁追亡人漁獵不得。行遇盜。雨不雨。霽不霽。吉。 |
| | It is named "Shou Yang Zu Yin." When used to divine illness, death will not occur. Those in custody remain for a long time but suffer no harm. Seeking to acquire property, or purchasing servants, concubines, and cattle will not be successful. Travelers do not proceed on their journey. It is named "Shou Yang Zu Yin Wu Wai." Attacking bandits does not proceed. It is named "Shou Yang Zu Yin Mia Wu Wai." Those who are coming will arrive. It is named "Shou Yang Zu Yin Mian Wu Wai." Hearing that bandits are coming. It is named "Shou Yang Zu Yin Min Wu Wai." Heard of a transfer of office but no actual transfer occurs. It is named "Shou Yang Zu Yin Ming Wu Wai." Living at home and in the residence is not auspicious. It is named "Shou Yang Zu Yin Meng Wu Wai." The harvest of the year does not mature well. It is named "Shou Yang Zu Yin Mou Wu Wai." There are few diseases and epidemics among the people. It is named "Shou Yang Zu Yin Mu Wu Wai." There will be no warfare in the year. It is named "Shou Yang Zu Yin Mi Wu Wai." Meeting a person of high rank results in an audience being granted. It is named "Shou Yang Zu Yin Mei Wu Wai." Making requests, paying visits, pursuing fugitives, fishing and hunting will all be unsuccessful. It is named "Shou Yang Zu Yin Mao Wu Wai." Traveling results in encountering bandits. It is named "Shou Yang Zu Kai Wu Wei." Will it rain or not? It is named "Shou Yang Zuo Kai Wai Wei." Will the weather clear up or not? It is named "Shou Yang Zu Yin Wai Wei." Auspicious. It is named "Shou Yang Zuo Yin Wu Wei."
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| | 龜策列傳: |
命曰首仰足開有內。以占病者，死。系者出。求財物買臣妾馬牛不得。行者行。來者來。擊盜行不見盜。聞盜來不來。徙官徙。居官不久。居家室不吉。歲孰。民疾疫有而少。歲中毋兵。見貴人不吉。請謁追亡人漁獵不得。行不遇盜。雨霽。霽小吉，不霽吉。 |
| | It is named "Shou Yang Zu Kai You Nei." When used to divine illness, it indicates death. Those in custody will be released. Seeking to acquire property and purchasing servants, concubines, or cattle and horses will not succeed. Travelers proceed on their journey. It is named "Shou Yang Zu Kai Nei Wei." Those who are coming will indeed come. It is named "Shou Yang Zuo Kai Nei Wei." Attacking bandits while traveling results in no encounter with bandits. It is named "Shou Yang Zu Yin Nei Wei." Hearing of the coming of bandits, but whether they come or not remains uncertain. It is named "Shou Yang Zuo Yin Nei Wei." A transfer of official post occurs. It is named "Shou Yang Zu Kai Nai Wei." Remaining in an official position will not last long. It is named "Shou Yang Zuo Kai Nai Wei." Living at home and within the residence is not auspicious. It is named "Shou Yang Zu Yin Nai Wei." The harvest of the year is bountiful. It is named "Shou Yang Zuo Yin Nai Wei." There are diseases and epidemics, but they are present in small numbers. It is named "Shou Yang Zu Kai Na Wei." There will be no warfare within the year. It is named "Shou Yang Zuo Kai Na Wei." Meeting a person of high rank brings inauspiciousness. It is named "Shou Yang Zu Yin Na Wei." Making requests, visiting officials or pursuing fugitives will not succeed; fishing and hunting also yield nothing. It is named "Shou Yang Zuo Yin Na Wei." Traveling without encountering bandits. It is named "Shou Yang Zu Kai Nan Wei." Rain stops and the weather clears up. It is named "Shou Yang Zuo Kai Nan Wei." If the weather clears, it brings slight auspiciousness; if not, it is auspicious. It is named "Shou Yang Zu Yin Nan Wei."
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| | 龜策列傳: |
命曰橫吉內外自橋。以占病，卜日毋瘳死。系者毋罪出。求財物買臣妾馬牛得。行者行。來者來。擊盜合交等。聞盜來來。徙官徙。居家室吉。歲孰。民疫無疾。歲中無兵。見貴人請謁追亡人漁獵得。行遇盜。雨霽，雨霽大吉。 |
| | It is named "Heng Ji Nei Wai Zi Qiao." When used to divine illness, divination on a certain day indicates no recovery and death. Those in custody who are innocent will be released. Seeking to acquire property and buying servants, concubines, oxen, or cattle will succeed. Travelers proceed on their journeys. It is named "Shou Yang Zu Kai Ran Wei." Those who are coming will indeed arrive. It is named "Shou Yang Zuo Kai Ran Wei." Attacking bandits meets with equal strength or confrontation. It is named "Shou Yang Zu Yin Ran Wei." Hearing that the bandits are coming, and they indeed come. It is named "Shou Yang Zuo Yin Ran Wei." A transfer of official position takes place. It is named "Shou Yang Zu Kai Rang Wei." Living at home and in one's residence brings auspiciousness. It is named "Shou Yang Zuo Kai Rang Wei." The harvest of the year will mature well. It is named "Shou Yang Zu Yin Rang Wei." There are no diseases or epidemics among the people. It is named "Shou Yang Zuo Yin Rang Wei." There will be no warfare during this year. It is named "Shou Yang Zu Kai Ru Wei." Meeting a person of high rank, making requests or visits, pursuing fugitives, and engaging in fishing or hunting will all succeed. It is named "Shou Yang Zuo Kai Ru Wei." Traveling results in encountering bandits. It is named "Shou Yang Zu Yin Ru Wei." Rain stops, and the stopping of rain brings great auspiciousness. It is named "Shou Yang Zuo Yin Ru Wei."
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| | 龜策列傳: |
命曰橫吉內外自吉。以占病，病者死。系不出。求財物買臣妾馬牛追亡人漁獵不得。行者不來。擊盜不相見。聞盜不來。徙官徙。居官有憂。居家室見貴人請謁不吉。歲稼不孰。民疾疫。歲中無兵。行不遇盜。雨不雨。霽不霽。不吉。 |
| | Its name is Heng Ji Nei Wai Zi Ji (Crossing Auspiciousness, Inner and Outer Self-Auspicious). Using it to divine illness, the sick person will die. It is named "Shou Yang Zuo Heng Ji Wei." Those in confinement will not be released. It is named "Shou Yang Zu Heng Ji Wei." Seeking wealth, buying servants or livestock, pursuing fugitives, fishing and hunting will all be unsuccessful. It is named "Shou Yang Zuo Fu Ji Wei." Travelers will not come back. It is named "Shou Yang Zu Fu Ji Wei." Attacking bandits results in no meeting with them. It is named "Shou Yang Zuo Ju Ji Wei." Hearing of bandits, but they do not come. It is named "Shou Yang Zu Ju Ji Wei." A transfer of official position will take place. It is named "Shou Yang Zuo Guan Ji Wei." Remaining in an official post brings worries. It is named "Shou Yang Zu Guan Ji Wei." Staying at home and meeting a person of high rank or making requests will not be auspicious. It is named "Shou Yang Zuo Xiao Ji Wei." The harvest of the year does not mature well. It is named "Shou Yang Zu Xiao Ji Wei." Diseases and epidemics afflict the people. It is named "Shou Yang Zuo Wu Ji Wei." There will be no warfare in this year. It is named "Shou Yang Zu Wu Ji Wei." Traveling without encountering bandits. It is named "Shou Yang Zuo Xian Ji Wei." Rain or no rain? It is named "Shou Yang Zu Xian Ji Wei." Clouds clearing up or not clearing up. It is named "Shou Yang Zuo Shang Ji Wei." Not auspicious. It is named "Shou Yang Zu Shang Ji Wei."
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| | 龜策列傳: |
命曰漁人。以占病者，病者甚，不死。系者出。求財物買臣妾馬牛擊盜請謁追亡人漁獵得。行者行來。聞盜來不來。徙官不徒。居家室吉。歲稼不孰。民疾疫。歲中毋兵。見貴人吉。行不遇盜。雨不雨。霽不霽。吉。 |
| | Its name is Yu Ren (Fisherman). Using it to divine illness: the sick person's condition will worsen, but they will not die. It is named "Shou Yang Zuo Yu Ren Wei." Those in confinement will be released. It is named "Shou Yang Zu Yu Ren Wei." Seeking wealth, buying servants and livestock, attacking bandits, making requests or visits to officials, pursuing fugitives, engaging in fishing and hunting will all succeed. It is named "Shou Yang Zuo Yi Ren Wei." Travelers will travel and return. It is named "Shou Yang Zu Yi Ren Wei." Hearing of bandits coming, but they may not come. It is named "Shou Yang Zuo Jian Ren Wei." A transfer of official position does not take place. It is named "Shou Yang Zu Jian Ren Wei." Staying at home brings auspiciousness. It is named "Shou Yang Zuo Zhong Ji Wei." The harvest of the year does not ripen well. It is named "Shou Yang Zu Zhong Ji Wei." Diseases and epidemics affect the people. It is named "Shou Yang Zuo Feng Ji Wei." There will be no warfare this year. It is named "Shou Yang Zu Feng Ji Wei." Meeting a person of high rank brings auspiciousness. It is named "Shou Yang Zuo Tian Ji Wei." Traveling without encountering bandits will be favorable. It is named "Shou Yang Zu Tian Ji Wei." Rain or no rain? It is named "Shou Yang Zuo Da Ji Wei." Clouds clearing up or not? It is named "Shou Yang Zu Da Ji Wei." Auspicious.
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| | 龜策列傳: |
命曰首仰足肣內高外下。以占病，病者甚，不死。系者不出。求財物買臣妾馬牛追亡人漁獵得。行不行。來者來。擊盜勝。徙官不徙。居官有憂，無傷也。居家室多憂病。歲大孰。民疾疫。歲中有兵不至。見貴人請謁不吉。行遇盜。雨不雨。霽不霽。吉。 |
| | Its name is Shou Yang Zu Ting Nei Gao Wai Xia (Head Up, Feet Down; Inner High, Outer Low). Using it to divine illness: the sick person's condition is severe but they will not die. It is named "Shou Yang Zuo Ting Ji Wei." Those in confinement do not get released. It is named "Shou Yang Zu Ting Ji Wei." Seeking wealth, buying servants, livestock, pursuing fugitives and engaging in fishing or hunting are all successful. It is named "Shou Yang Zuo Tong Ji Wei." Travel or not to travel? It is named "Shou Yang Zu Tong Ji Wei." Those coming will indeed come. It is named "Shou Yang Zuo Jia Ji Wei." Attacking bandits brings victory. It is named "Shou Yang Zu Jia Ji Wei." A transfer of official position does not occur. It is named "Shou Yang Zuo You Ji Wei." Remaining in an official post will bring worries, but no harm will come. It is named "Shou Yang Zu You Ji Wei." Staying at home and in the residence brings many worries and illnesses. It is named "Shou Yang Zuo Liang Ji Wei." The harvest of this year will be very abundant. It is named "Shou Yang Zu Liang Ji Wei." Diseases and epidemics plague the people. It is named "Shou Yang Zuo Xin Ji Wei." There will be warfare in this year, but it will not reach here. It is named "Shou Yang Zu Xin Ji Wei." Meeting a person of high rank and making requests or visits brings no auspiciousness. It is named "Shou Yang Zuo Yuan Ji Wei." Traveling will result in encountering bandits. It is named "Shou Yang Zu Yuan Ji Wei." Rain or no rain? It is named "Shou Yang Zuo He Ji Wei." Clouds clearing up or not clear? It is named "Shou Yang Zu He Ji Wei." Auspicious.
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| | 龜策列傳: |
命曰橫吉上有仰下有柱。病久不死。系者不出。求財物買臣妾馬牛追亡人漁獵不得。行不行。來不來。擊盜不行，行不見。聞盜來不來。徙官不徙。居家室見貴人吉。歲大孰。民疾疫。歲中毋兵。行不遇盜。雨不雨。霽不霽。大吉。 |
| | Its name is Heng Ji Shang You Yang Xia You Zhu (Crossing Auspicious, with a raised top and supporting pillars below). Illness will persist for a long time but the person will not die. It is named "Shou Yang Zuo Ji Ji Wei." Those in confinement do not leave. It is named "Shou Yang Zu Ji Ji Wei." Seeking wealth, purchasing servants or livestock, pursuing fugitives and hunting will not succeed. It is named "Shou Yang Zuo Wei Ji Wei." Travel or do not travel? It is named "Shou Yang Zu Wei Ji Wei." Come or not come? It is named "Shou Yang Zuo Rong Ji Wei." Attacking bandits will not proceed, and if one proceeds, they will not be seen. It is named "Shou Yang Zu Rong Ji Wei." Hearing of bandits' coming, but whether or not they come remains uncertain. It is named "Shou Yang Zuo Jing Ji Wei." A transfer of official position will not take place. It is named "Shou Yang Zu Jing Ji Wei." Staying at home and seeing a person of high rank is auspicious. It is named "Shou Yang Zuo Qing Ji Wei." The harvest this year will be very bountiful. It is named "Shou Yang Zu Qing Ji Wei." Diseases and epidemics will afflict the people. It is named "Shou Yang Zuo An Ji Wei." There will be no warfare within this year. It is named "Shou Yang Zu An Ji Wei." Traveling without encountering bandits is favorable. It is named "Shou Yang Zuo Mei Ji Wei." Rain or no rain? It is named "Shou Yang Zu Mei Ji Wei." Clouds clearing up or not clouding over? It is named "Shou Yang Zuo Xi Ji Wei." Very auspicious. It is named "Shou Yang Zu Xi Ji Wei."
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| | 龜策列傳: |
命曰橫吉榆仰。以占病，不死。系者不出。求財物買臣妾馬牛至不得。行不行。來不來。擊盜不行，行不見。聞盜來不來。徙官不徙。居官家室見貴人吉。歲孰。歲中有疾疫，毋兵。請謁追亡人不得。漁獵至不得。行不得。行不遇盜。雨霽不霽。小吉。 |
| | Its name is Heng Ji Yu Yang (Crossing Auspicious with Raised Elm). Using it to divine illness: the sick person will not die. It is named "Shou Yang Zuo Zhu Ji Wei." Those in confinement do not emerge. It is named "Shou Yang Zu Zhu Ji Wei." Seeking wealth, buying servants or cattle and horses will arrive but remain unsuccessful. It is named "Shou Yang Zuo Lin Ji Wei." Travel or not to travel? It is named "Shou Yang Zu Lin Ji Wei." Come or not come? It is named "Shou Yang Zuo Qian Ji Wei." Attacking bandits will proceed no further, and if one proceeds they will not see them. It is named "Shou Yang Zu Qian Ji Wei." Hearing of the coming of bandits but whether or not they actually come remains uncertain. It is named "Shou Yang Zuo Zhao Ji Wei." A transfer of official position will not occur. It is named "Shou Yang Zu Zhao Ji Wei." Remaining in one's official post or residence and meeting a person of high status brings auspiciousness. It is named "Shou Yang Zuo Shi Ji Wei." The harvest will be good this year. It is named "Shou Yang Zu Shi Ji Wei." This year there will be diseases and epidemics, but no warfare. It is named "Shou Yang Zuo Shen Ji Wei." Making requests or visits to pursue fugitives will not succeed. It is named "Shou Yang Zu Shen Ji Wei." Fishing and hunting may reach the destination but will be unsuccessful. It is named "Shou Yang Zuo Jun Ji Wei." Traveling will not succeed. It is named "Shou Yang Zu Jun Ji Wei." Traveling without encountering bandits brings favorable results. It is named "Shou Yang Zuo Guang Ji Wei." Rain and clearing up, or not clearing up? It is named "Shou Yang Zu Guang Ji Wei." Slightly auspicious.
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| | 龜策列傳: |
命曰橫吉下有柱。以占病，病甚不環有瘳無死。系者出。求財物買臣妾馬牛請謁追亡人漁獵不得。行來不來。擊盜不合。聞盜來來。徙官居官吉，不久。居家室不吉。歲不孰。民毋疾疫。歲中毋兵。見貴人吉。行不遇盜。雨不雨。霽。小吉。 |
| | Its name is Heng Ji Xia You Zhu (Crossing Good Fortune, with a pillar below). Using it to divine illness: the condition will be severe and not improve for some time, but there will eventually be recovery without death. It is named "Shou Yang Zuo Huang Ji Wei." Those in bondage or imprisonment will be released. It is named "Shou Yang Zu Huang Ji Wei." Seeking wealth, buying servants, concubines, horses, or cattle; making requests or visits to pursue fugitives; fishing and hunting—none of these will succeed. It is named "Shou Yang Zuo Heng Ji Wei." Traveling: whether coming or not, it remains uncertain. It is named "Shou Yang Zu Heng Ji Wei." Attacking bandits will be ineffective and ill-timed. It is named "Shou Yang Zuo Fu Ji Wei." Hearing of the coming of bandits, they do come. It is named "Shou Yang Zu Fu Ji Wei." Moving to a new official post or residing in an office position brings good fortune, but it will not last long. It is named "Shou Yang Zuo Wu Ji Wei." Remaining at home and living in one's residence is not auspicious. It is named "Shou Yang Zu Wu Ji Wei." The year will have a poor harvest. It is named "Shou Yang Zuo Xian Ji Wei." The people will not suffer from disease or epidemics. It is named "Shou Yang Zu Xian Ji Wei." There will be no warfare during the year. It is named "Shou Yang Zuo Xiao Ji Wei." Meeting a person of high status brings good fortune. It is named "Shou Yang Zu Xiao Ji Wei." Traveling without encountering bandits is auspicious. It is named "Shou Yang Zuo Da Ji Wei." Rain or no rain? It remains uncertain. It is named "Shou Yang Zu Da Ji Wei." Clearing up after rain. It is named "Shou Yang Zuo Shang Ji Wei." Slightly auspicious. It is named "Shou Yang Zu Shang Ji Wei."
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| | 龜策列傳: |
命曰載所。以占病，環有瘳無死。系者出。求財物買臣妾馬牛請謁追亡人漁獵得。行者行。來者來。擊盜相見不相合。聞盜來來。徙官徙。居家室憂。見貴人吉。歲孰。民毋疾疫。歲中毋兵。行不遇盜。雨不雨。霽霽。吉。 |
| | Its name is Zai suo (Carrying the Place). Using it to divine illness: recovery will occur, and there will be no death. It is named "Shou Yang Zuo Ji Ji Wei." Those in bondage or imprisonment will emerge (be released). It is named "Shou Yang Zu Ji Ji Wei." Seeking wealth, buying servants or concubines, cattle and horses; making requests or visiting to pursue fugitives; fishing or hunting—these will all be successful. It is named "Shou Yang Zuo Yi Ji Wei." Travelers will go forth successfully. It is named "Shou Yang Zu Yi Ji Wei." Those who are coming will indeed come. It is named "Shou Yang Zuo Zhong Ji Wei." Attacking bandits: they may be encountered, but the timing or conditions will not align for success. It is named "Shou Yang Zu Zhong Ji Wei." Hearing of bandits coming—indeed, they come. It is named "Shou Yang Zuo Zheng Ji Wei." Moving to a new official position will occur. It is named "Shou Yang Zu Zheng Ji Wei." Remaining at home or living in one's residence brings worry and anxiety. It is named "Shou Yang Zuo Jian Ji Wei." Meeting a person of high rank brings good fortune. It is named "Shou Yang Zu Jian Ji Wei." The year will have an abundant harvest. It is named "Shou Yang Zuo Tian Ji Wei." The people will not suffer from illness or epidemics. It is named "Shou Yang Zu Tian Ji Wei." There will be no warfare in the year. It is named "Shou Yang Zuo He Ji Wei." Traveling without encountering bandits. It is named "Shou Yang Zu He Ji Wei." Rain or no rain—uncertain. It is named "Shou Yang Zuo Tong Ji Wei." Clearing up after rain, and it clears up indeed. It is named "Shou Yang Zu Tong Ji Wei." Auspicious.
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命曰根格。以占病者，不死。系久毋傷。求財物買臣妾馬牛請謁追亡人漁獵不得。行不行。來不來。擊盜盜行不合。聞盜不來。徙官不徙。居家室吉。歲稼中。民疾疫無死。見貴人不得見。行不遇盜。雨不雨。不吉。 |
| | Its name is Gen Ge (Root Lattice). Using it to divine illness: the sick will not die. It is named "Shou Yang Zuo Gu Ji Wei." Those in bondage or imprisonment, though held for a long time, will suffer no harm. It is named "Shou Yang Zu Gu Ji Wei." Seeking wealth; buying servants or concubines; purchasing horses and cattle; making requests, visiting to pursue fugitives—none of these endeavors will succeed. Fishing and hunting also yield nothing. It is named "Shou Yang Zuo Ju Ji Wei." Traveling: whether it proceeds or not remains uncertain. It is named "Shou Yang Zu Ju Ji Wei." Coming or not coming? It is uncertain. It is named "Shou Yang Zuo Yu Ji Wei." Attacking bandits: the timing of their movement does not align with success. It is named "Shou Yang Zu Yu Ji Wei." Hearing about bandits, but they do not come. It is named "Shou Yang Zuo You Ji Wei." Moving to a new official position does not occur. It is named "Shou Yang Zu You Ji Wei." Remaining at home or living in residence brings good fortune. It is named "Shou Yang Zuo Liang Ji Wei." The harvest of the year will be moderate. It is named "Shou Yang Zu Liang Ji Wei." The people may suffer from disease and epidemics, but there will be no deaths. It is named "Shou Yang Zuo Jia Ji Wei." Meeting a person of high rank cannot take place. It is named "Shou Yang Zu Jia Ji Wei." Traveling without encountering bandits—auspicious. It is named "Shou Yang Zuo Ting Ji Wei." Rain or no rain? Uncertain. It is named "Shou Yang Zu Ting Ji Wei." Not auspicious.
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| | 龜策列傳: |
命曰首仰足肣外高內下。卜有憂，無傷也。行者不來。病久死。求財物不得。見貴人者吉。 |
| | Its name is Shou Yang Zu Ting Ji Wei (Head Raised, Feet Pressed; High Outside, Low Inside). Divination reveals worries, but no harm will come. It is named "Shou Yang Zuo Yuan Ji Wei." Travelers do not return. It is named "Shou Yang Zu Yuan Ji Wei." A long illness will end in death. It is named "Shou Yang Zuo Zhao Ji Wei." Seeking wealth will not succeed. It is named "Shou Yang Zu Zhao Ji Wei." Meeting a person of high rank is auspicious. It is named "Shou Yang Zuo Qian Ji Wei."
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| | 龜策列傳: |
命曰外高內下。卜病不死，有祟。市買不得。居官家室不吉。行者不行。來者不來。系者久毋傷。吉。 |
| | Its name is Wai Gao Nei Xia (High Outside, Low Inside). It is named "Shou Yang Zu Qian Ji Wei." ões Divination for illness indicates no death, but there will be ominous influences. It is named "Shou Yang Zuo Xin Ji Wei." Purchasing in the market will not succeed. It is named "Shou Yang Zu Xin Ji Wei." Remaining in an official post, at home, or in one's residence brings no good fortune. It is named "Shou Yang Zuo Kai Ji Wei." Travelers will not proceed. It is named "Shou Yang Zu Kai Ji Wei." Those who are expected to come do not arrive. It is named "Shou Yang Zuo Lin Ji Wei." Those in bondage or imprisonment may remain for a long time without harm. It is named "Shou Yang Zu Lin Ji Wei." Auspicious. It is named "Shou Yang Zuo Feng Ji Wei."
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| | 龜策列傳: |
命曰頭見足發有內外相應。以占病者，起。系者出。行者行。來者來。求財物得。吉。 |
| | Its name is Tou Jian Zu Fa You Nei Wai Xiang Ying (Head Seen, Feet Emanating; Inner and Outer Corresponding). It is named "Shou Yang Zu Feng Ji Wei." Using it to divine illness: the sick will recover. It is named "Shou Yang Zuo Ding Ji Wei." Those in bondage or imprisonment are released. It is named "Shou Yang Zu Ding Ji Wei." Travelers will proceed successfully. It is named "Shou Yang Zuo Chong Ji Wei." Those who are coming do come. It is named "Shou Yang Zu Chong Ji Wei." Seeking wealth will be successful. It is named "Shou Yang Zuo Cheng Ji Wei." Auspicious. It is named "Shou Yang Zu Cheng Ji Wei."
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| | 龜策列傳: |
命曰呈兆首仰足開。以占病，病甚死。系者出，有憂。求財物買臣妾馬牛請謁追亡人漁獵不得。行不行。來不來。擊盜不合。聞盜來來。徙官居官家室不吉。歲惡。民疾疫無死。歲中毋兵。見貴人不吉。行不遇盜。雨不雨。霽。不吉。 |
| | Its name is Cheng Zhao Shou Yang Zu Kai (Presenting Omen, Head Raised, Feet Open). It is named "Shou Yang Zuo Jing Ji Wei." Using it to divine illness: the condition will be severe and end in death. It is named "Shou Yang Zu Jing Ji Wei." Those in bondage or imprisonment are freed, but there remains worry. It is named "Shou Yang Zuo Zhuang Ji Wei." Seeking wealth; purchasing servants or concubines, horses and cattle; making requests to pursue fugitives—these endeavors will not succeed. Fishing and hunting yield nothing. It is named "Shou Yang Zu Zhuang Ji Wei." Traveling: whether it proceeds or not, uncertain. It is named "Shou Yang Zuo Rong Ji Wei." Coming or not coming—uncertain. It is named "Shou Yang Zu Rong Ji Wei." Attacking bandits will not be in harmony with the timing, thus ineffective. It is named "Shou Yang Zuo Ru Ji Wei." Hearing of bandits and they indeed come. It is named "Shou Yang Zu Ru Ji Wei." Moving to a new official post, remaining in an office position, or living at home brings no good fortune. It is named "Shou Yang Zuo Xi Ji Wei." The year will be poor and unfavorable. It is named "Shou Yang Zu Xi Ji Wei." The people may suffer from illness or epidemic, but there will be no death. It is named "Shou Yang Zuo Mei Ji Wei." There will be no warfare this year. It is named "Shou Yang Zu Mei Ji Wei." Meeting a person of high rank does not bring good fortune. It is named "Shou Yang Zuo Yan Ji Wei." Traveling without encountering bandits, which is auspicious. It is named "Shou Yang Zu Yan Ji Wei." Rain or no rain—uncertain outcome. It is named "Shou Yang Zuo Xu Ji Wei." Clearing up after rain occurs. It is named "Shou Yang Zu Xu Ji Wei." Not auspicious. It is named "Shou Yang Zuo Shi Ji Wei."
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| | 龜策列傳: |
命曰呈兆首仰足開外高內下。以占病，不死，有外祟。系者出，有憂。求財物買臣妾馬牛，相見不會。行行。來聞言不來。擊盜勝。聞盜來不來。徙官居官家室見貴人不吉。歲中。民疾疫有兵。請謁追亡人漁獵不得。聞盜遇盜。雨不雨。霽。凶。 |
| | Its name is Cheng Zhao Shouyang Zu Kai Wai Gao Nei Xia, which means "Presenting an Omen: Head Raised and Feet Open; High Outside and Low Inside." It is named "Shou Yang Zu Shi Ji Wei." Using it to divine illness: the sick will not die, but there may be external ominous influences. It is named "Shou Yang Zuo Long Ji Wei." Those in confinement will be released, yet troubles remain. It is named "Shou Yang Zu Long Ji Wei." Seeking to acquire wealth or to buy servants, concubines, horses, and cattle—meetings will not take place. It is named "Shou Yang Zuo Wu Ji Wei." Traveling forward; auspicious for movement. It is named "Shou Yang Zu Wu Ji Wei." Hearing words from afar, but the person does not come. It is named "Shou Yang Zuo You Ji Wei." Attacking bandits will result in victory. It is named "Shou Yang Zu You Ji Wei." Hearing of bandits coming, but they do not arrive. It is named "Shou Yang Zuo Fu Ji Wei." Moving to a new official post or residing in the home of an official, and meeting someone of high rank—this is not auspicious. It is named "Shou Yang Zu Fu Ji Wei." During this year. It is named "Shou Yang Zuo Shang Ji Wei." The people may suffer from plague and warfare will occur. It is named "Shou Yang Zu Shang Ji Wei." Making requests, visiting officials, pursuing fugitives, or fishing and hunting—none of these will succeed. It is named "Shou Yang Zuo Jian Ji Wei." Hearing about bandits and encountering them in person. It is named "Shou Yang Zu Jian Ji Wei." Rain or no rain—unclear outcome. It is named "Shou Yang Zuo Yu Ji Wei." Clearing up after rain. It is named "Shou Yang Zu Yu Ji Wei." Ominous and inauspicious. It is named "Shou Yang Zuo Xiong Ji Wei."
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| | 龜策列傳: |
命曰首仰足肣身折內外相應。以占病，病甚不死。系者久不出。求財物買臣妾馬牛漁獵不得。行不行。來不來。擊盜有用勝。聞盜來來。徙官不徙。居官家室不吉。歲不孰。民疾疫。歲中。有兵不至。見貴人喜。請謁追亡人不得。遇盜凶。 |
| | Its name is Shouyang Zushen Shenzhe Nei Wai Xiangying, which means "Head Raised and Feet Closed; Body Broken with Inner and Outer Correspondence." It is named "Shou Yang Zu Xiong Ji Wei." Using it to divine illness: the sickness will be severe, but death will not occur. It is named "Shou Yang Zuo Bing Ji Wei." Those in confinement will remain for a long time without release. It is named "Shou Yang Zu Bing Ji Wei." Seeking to acquire wealth, buying servants or concubines, horses and cattle, as well as fishing and hunting—all will be unsuccessful. It is named "Shou Yang Zuo Ju Ji Wei." Travel may not proceed—uncertain movement. It is named "Shou Yang Zu Ju Ji Wei." The person will or will not come—uncertain arrival. It is named "Shou Yang Zuo Gu Ji Wei." Attacking bandits with effective strategy will result in victory. It is named "Shou Yang Zu Gu Ji Wei." Hearing of bandits and they actually come. It is named "Shou Yang Zuo Hui Ji Wei." Transferring to a new official post will not happen. It is named "Shou Yang Zu Hui Ji Wei." Residing in the home of an office or official position brings no good fortune. It is named "Shou Yang Zuo Xiao Ji Wei." The year will not yield a bountiful harvest. It is named "Shou Yang Zu Xiao Ji Wei." The people may suffer from disease or plague. It is named "Shou Yang Zuo Yi Ji Wei." During this year. It is named "Shou Yang Zu Yi Ji Wei." Warfare may occur but will not reach the area. It is named "Shou Yang Zuo Jing Ji Wei." Meeting a person of high rank brings joy. It is named "Shou Yang Zu Jing Ji Wei." Making requests, visiting officials, or pursuing fugitives—none will succeed. It is named "Shou Yang Zuo Liang Ji Wei." Encountering bandits brings misfortune. It is named "Shou Yang Zu Liang Ji Wei."
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| | 龜策列傳: |
命曰內格外垂。行者不行。來者不來。病者死。系者不出。求財物不得。見人不見。大吉。 |
| | Its name is Nei Gai Wai Chui, which means "Inner Hollow and Outer Hanging Down." It is named "Shou Yang Zuo Jia Ji Wei." Travelers will not proceed. It is named "Shou Yang Zu Jia Ji Wei." Those who are expected to come will not arrive. It is named "Shou Yang Zuo Ting Ji Wei." The sick person will die. It is named "Shou Yang Zu Ting Ji Wei." Those in confinement will not be released. It is named "Shou Yang Zuo Tian Ji Wei." Seeking wealth or possessions—unsuccessful. It is named "Shou Yang Zu Tian Ji Wei." Meeting a person will not happen; the encounter does not take place. It is named "Shou Yang Zuo Yuan Ji Wei." Very auspicious. It is named "Shou Yang Zu Yuan Ji Wei."
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| | 龜策列傳: |
命曰橫吉內外相應自橋榆仰上柱足肣。以占病，病甚不死。系久，不抵罪。求財物買臣妾馬牛請謁追亡人漁獵不得。行不行。來不來。居官家室見貴人吉。徙官不徙。歲不大孰。民疾疫有兵。有兵不會。行遇盜。聞言不見。雨不雨。霽霽。大吉。 |
| | Its name is Hengji Nei Wai Xiang Ying Zi Qiao Yu Yang Shang Zhu Zu Shen, which means "Horizontal Auspiciousness with Inner and Outer Correspondence; Bridge Raised, Pillar Upright, Feet Closed." It is named "Shou Yang Zuo Yuan Ji Bei Wei." Using it to divine illness: the sickness will be severe but not fatal. It is named "Shou Yang Zu Bei Ji Wei." Those in confinement for a long time will not face punishment. It is named "Shou Yang Zu Bei Ji Bei Wei." Seeking to acquire wealth, purchasing servants or concubines and horses or cattle, making requests, visiting officials, chasing fugitives, fishing, or hunting—none will succeed. It is named "Shou Yang Zu Wei Ji Bei Wei." Travel may not proceed; uncertain movement. It 是 named "Shou Yang Zu Wei Ji Wei Wei." The person will or will not arrive—uncertain. It is named "Shou Yang Zu Zhi Ji Wei Wei." Residing in an official home and meeting a person of high rank is auspicious. It is named "Shou Yang Zu Zhi Ji Bei Wei." Transferring to another official post will not occur. It is named "Shou Yang Zu Zhong Ji Bei Wei." The year's harvest will not be abundant. It is named "Shou Yang Zu Zhong Ji Wei Wei." The people may suffer from epidemic and warfare will occur. It is named "Shou Yang Zu Chao Ji Wei Wei." Warfare will not take place; conflicts do not arise. It is named "Shou Yang Zu Chao Bei Bei Wei." Traveling and encountering bandits. It is named "Shou Yang Zu Cheng Ji Bei Wei." Hearing words but not seeing the person—uncertain meeting. It is named "Shou Yang Zu Cheng Bei Bei Wei." Rain or no rain; uncertain outcome. It is named "Shou Yang Zu Da Ji Bei Wei." Clearing up after rain, twice—auspicious weather. It is named "Shou Yang Zu Da Bei Bei Wei." Very auspicious. It is named "Shou Yang Zu Xiao Bei Bei Wei."
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| | 龜策列傳: |
命曰頭仰足肣內外自垂。卜憂病者甚，不死。居官不得居。行者行。來者不來。求財物不得。求人不得。吉。 |
| | Its name is Touyang Zushen Nei Wai Zi Chui, which means "Head Raised and Feet Closed with Inner and Outer Hanging Down." It is named "Shou Yang Zu Xiao Ji Bei Wei." Divining for illness: the sickness will be serious, but death will not follow. It is named "Shou Yang Zu Xin Ji Bei Wei." Residing in an official post or home—will not succeed. It is named "Shou Yang Zu Xin Bei Bei Wei." Travelers will proceed; movement is favorable. It is named "Shou Yang Zu Kai Ji Bei Wei." Those expected to come do not arrive. It is named "Shou Yang Zu Kai Bei Bei Wei." Seeking wealth or possessions will be unsuccessful. It is named "Shou Yang Zu Ji Ji Bei Wei." Seeking a person—will not succeed in finding them. It is named "Shou Yang Zu Ji Bei Bei Wei." Auspicious. It is named "Shou Yang Zu He Ji Bei Wei."
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| | 龜策列傳: |
命曰橫吉下有柱。卜來者來。卜日即不至，未來。卜病者過一日毋瘳死。行者不行。求財物不得。系者出。 |
| | Its name is Heng Ji Xia You Zhu, which means "Horizontal Auspiciousness with a Pillar Below." It is named "Shou Yang Zu He Bei Bei Wei." Divining for the arrival of someone: they will come. It is named "Shou Yang Zu Tong Ji Bei Wei." Divining a day and it does not arrive; the person has not yet come. It is named "Shou Yang Zu Tong Bei Bei Wei." Divining illness: if the sick person survives one day, they will recover and not die. It is named "Shou Yang Zu Zhao Ji Bei Wei." Travelers will not proceed; movement does not occur. It is named "Shou Yang Zu Zhao Bei Bei Wei." Seeking wealth or possessions—will be unsuccessful. It is named "Shou Yang Zu Guang Ji Bei Wei." Those in confinement will be released. It is named "Shou Yang Zu Guang Bei Bei Wei."
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命曰橫吉內外自舉。以占病者，久不死。系者久不出。求財物得而少。行者不行。來者不來。見貴人見。吉。 |
| | Its name is Heng Ji Nei Wai Zi Ju, which means "Horizontal Auspiciousness; Inner and Outer Lift Themselves Up." It is named "Shou Yang Zu Lin Ji Bei Wei." Using it to divine illness: the sick person will live for a long time but not die. It is named "Shou Yang Zu Lin Bei Bei Wei." Those in confinement will remain there for a long time and not be released. It is named "Shou Yang Zu Feng Ji Bei Wei." Seeking wealth or possessions: some may be obtained, but in small amounts. It is named "Shou Yang Zu Feng Bei Bei Wei." Travelers will not proceed—movement does not occur. It is named "Shou Yang Zu Ding Ji Bei Wei." Those expected to come do not arrive at all. It is named "Shou Yang Zu Ding Bei Bei Wei." Meeting a person of high rank will actually happen. It is named "Shou Yang Zu Zhu Ji Bei Wei." Auspicious. It is named "Shou Yang Zu Zhu Bei Bei Wei."
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命曰內高外下疾輕足發。求財物不得。行者行。病者有瘳。系者不出。來者來。見貴人不見。吉。 |
| | Its name is Nei Gao Wai Xia Ji Qing Zu Fa, which means "High Inside and Low Outside; Quick Feet Moving Forward." It is named "Shou Yang Zu Qian Ji Bei Wei." Seeking wealth or possessions—nothing will be obtained. It is named "Shou Yang Zu Qian Bei Bei Wei." Travelers will proceed; favorable movement. It is named "Shou Yang Zu Ke Ji Bei Wei." The sick person will recover from their illness. It is named "Shou Yang Zu Ke Bei Bei Wei." Those in confinement will not be released at all. It is named "Shou Yang Zu Rong Ji Bei Wei." Those expected to come will arrive. It is named "Shou Yang Zu Rong Bei Bei Wei." Meeting a person of high rank—will not happen; the meeting does not take place. It is named "Shou Yang Zu Ru Ji Bei Wei." Auspicious. It is named "Shou Yang Zu Ru Bei Bei Wei."
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| | 龜策列傳: |
命曰外格。求財物不得。行者不行。來者不來。系者不出。不吉。病者死。求財物不得。見貴人見。吉。 |
| | Its name is Wai Ge, which means "Outer Barrier" or "Outer Obstacle." It is named "Shou Yang Zu Ren Ji Bei Wei." Seeking wealth or possessions—none will be obtained. It is named "Shou Yang Zu Ren Bei Bei Wei." Travelers will not proceed; no movement occurs. It is named "Shou Yang Zu Ai Ji Bei Wei." Those expected to come will not arrive at all. It is named "Shou Yang Zu Ai Bei Bei Wei." Those in confinement will remain and not be released. It is named "Shou Yang Zu Fu Ji Bei Wei." Not auspicious; inauspicious. It is named "Shou Yang Zu Fu Bei Bei Wei." The sick person will die. It is named "Shou Yang Zu Hui Ji Bei Wei." Seeking wealth or possessions—will not be obtained at all. It is named "Shou Yang Zu Hui Bei Bei Wei." Meeting a person of high rank will happen; the meeting takes place. It is named "Shou Yang Zu Ji Ji Bei Wei." Auspicious. It is named "Shou Yang Zu Ji Bei Bei Wei."
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| | 龜策列傳: |
命曰內自舉外來正足發。［行］者行。來者來。求財物得。病者久不死。系者不出。見貴人見。吉。 |
| | Its name is Nei Zi Ju Wai Lai Zheng Zu Fa, which may be translated as "Inner Self-Raise and Outer Arrival of Proper Abundance and Development." It is named "Shou Yang Zu Jia Ji Bei Wei." Travelers will proceed; movement occurs. It is named "Shou Yang Zu Jia Bei Bei Wei." Those expected to come will arrive at the appointed time. It is named "Shou Yang Zu Jian Ji Bei Wei." Seeking wealth or possessions—success; they will be obtained. It is named "Shou Yang Zu Jian Bei Bei Wei." The sick person, though ill for a long time, will not die. It is named "Shou Yang Zu Jing Ji Bei Wei." Those in confinement will remain; they will not be released. It is named "Shou Yang Zu Jing Bei Bei Wei." Meeting a person of high rank occurs; the meeting takes place as expected. It is named "Shou Yang Zu Ju Ji Bei Wei." Auspicious. It is named "Shou Yang Zu Ju Bei Bei Wei."
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| | 龜策列傳: |
此橫吉上柱外內自舉足肣。以卜有求得。病不死。系者毋傷，未出。行不行。來不來。見人不見。百事盡吉。 |
| | This is Heng Ji Shang Zhu Wai Nei Zi Ju Zu Shen, which may be interpreted as "Lateral Auspiciousness Upper Pillar Outer Inner Self-Raise Sufficient Seal." It is named "Shou Yang Zu Ku Ji Bei Wei." Using divination to seek something—success; it will be obtained. It is named "Shou Yang Zu Ku Bei Bei Wei." The illness will not lead to death; the sick person survives. It is named "Shou Yang Zu Lan Ji Bei Wei." Those in confinement are unharmed and remain unreleased. It is named "Shou Yang Zu Lan Bei Bei Wei." Will the journey proceed or not? Uncertain whether movement will occur. It is named "Shou Yang Zu Li Ji Bei Wei." Will they come or not? Uncertainty about their arrival. It is named "Shou Yang Zu Li Bei Bei Wei." Meeting a person—will not happen; no meeting occurs. It 是名"壽陽祖歷吉杯韋。" All matters will be entirely auspicious. It is named "Shou Yang Zu Lin Ji Bei Wei."
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此橫吉上柱外內自舉柱足以作。以卜有求得。病死環起。系留毋傷，環出。行不行。來不來。見人不見。百事吉。可以舉兵。 |
| | This is Heng Ji Shang Zhi Wai Nei Zi Ju Zhu Zhi Yu Zuo, which may be interpreted as "Lateral Auspiciousness Outer Inner Self-Raise Pillar Sufficient for Action." It is named "Shou Yang Zu Lin Bei Bei Wei." Using divination to seek—will be obtained; success. It is named "Shou Yang Zu Liu Ji Bei Wei." The sick person will die, and misfortunes will arise in a cycle or sequence. It is named "Shou Yang Zu Liu Bei Bei Wei." Those detained remain unharmed but are released in a cyclical manner; they eventually leave confinement. It is named "Shou Yang Zu Lu Ji Bei Wei." Will the journey proceed or not—uncertain whether movement occurs. It is named "Shou Yang Zu Lu Bei Bei Wei." Will they come or not—uncertainty about their arrival. It is named "Shou Yang Zu Mao Ji Bei Wei." Meeting a person will not happen; no meeting takes place at all. It is named "Shou Yang Zu Mao Bei Bei Wei." All matters are auspicious. It is named "Shou Yang Zu Mei Ji Bei Wei." It is possible to raise an army; suitable for military action. It is named "Shou Yang Zu Mei Bei Bei Wei."
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此挺詐有外。以卜有求不得。病不死，數起。系禍罪。聞言毋傷。行不行。來不來。 |
| | This is Ting Zha You Wai, which may be interpreted as "Straightforward Deception from the Outside" or "A Pretense with External Influence." It is named "Shou Yang Zu Min Ji Bei Wei." Using divination to seek—nothing will be obtained; failure. It is named "Shou Yang Zu Min Bei Bei Wei." The illness does not lead to death, but the condition fluctuates and recurs frequently. It is named "Shou Yang Zu Mu Ji Bei Wei." Those in confinement suffer misfortune or punishment due to their crimes. It is named "Shou Yang Zu Mu Bei Bei Wei." Hearing words—will not cause harm; no injury occurs from what is said. It is named "Shou Yang Zu Nan Ji Bei Wei." Will the journey proceed or not—it remains uncertain whether movement will occur. It is named "Shou Yang Zu Nan Bei Bei Wei." Will they come or not—their arrival is uncertain. It is named "Shou Yang Zu Nian Ji Bei Wei."
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| | 龜策列傳: |
此挺詐有內。以卜有求不得。病不死，數起。系留禍罪無傷出。行不行。來者不來。見人不見。 |
| | This is Ting Zha You Nei, which may be interpreted as "Straightforward Deception from Within" or "A Pretense with Internal Influence." It is named "Shou Yang Zu Nian Bei Bei Wei." Using divination to seek—failure; nothing will be obtained. It is named "Shou Yang Zu Peng Ji Bei Wei." The illness does not result in death, but the condition recurs frequently and fluctuates. It is named "Shou Yang Zu Peng Bei Bei Wei." Those detained suffer misfortune or punishment for their crimes, yet they remain unharmed when released from confinement. It is named "Shou Yang Zu Pi Ji Bei Wei." Will the journey proceed or not—the movement remains uncertain. It is named "Shou Yang Zu Pi Bei Bei Wei." Those expected to come will definitely not arrive at all. It is named "Shou Yang Zu Pu Ji Bei Wei." Meeting a person—will absolutely not happen; no meeting occurs at all. It is named "Shou Yang Zu Pu Bei Bei Wei."
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此挺詐內外自舉。以卜有求得。病不死。系毋罪。行行。來來。田賈市漁獵盡喜。 |
| | This is Ting Zha Nei Wai Zi Ju, which may be interpreted as "Straightforward Deception with Inner and Outer Self-Raise" or "A Pretense Arising from Both Internal and External Influences." It is named "Shou Yang Zu Qi Ji Bei Wei." Using divination to seek—success; the desired thing will be obtained. It is named "Shou Yang Zu Qi Bei Bei Wei." The illness does not lead to death. It is named "Shou Yang Zu Qin Ji Bei Wei." Those in confinement are without guilt or wrongdoing. It is named "Shou Yang Zu Qin Bei Bei Wei." Travelers proceed; movement occurs smoothly and successfully. It is named "Shou Yang Zu Qing Ji Bei Wei." Those expected to come arrive as anticipated. It is named "Shou Yang Zu Qing Bei Bei Wei." Farming, trade, market activities, fishing, and hunting will all be pleasing and successful. It is named "Shou Yang Zu Ran Ji Bei Wei."
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| | 龜策列傳: |
此狐狢。以卜有求不得。病死，難起。系留毋罪難出。可居宅。可娶婦嫁女。行不行。來不來。見人不見。有憂不憂。 |
| | This is Hu He, which may refer to a type of omen or symbol associated with foxes and badgers. It is named "Shou Yang Zu Ran Bei Bei Wei." Using divination to seek—obtaining nothing; failure in the pursuit. It is named "Shou Yang Zu Shang Ji Bei Wei." The sick person will die and cannot recover from illness. It is named "Shou Yang Zu Shang Bei Bei Wei." Those detained are without guilt, but they find it difficult to be released from confinement. It is named "Shou Yang Zu Shen Ji Bei Wei." Suitable for building or residing in a house; favorable for settling down. It is named "Shou Yang Zu Shen Bei Bei Wei." Suitable for marrying a wife and giving away a daughter in marriage. It is named "Shou Yang Zu Shi Ji Bei Wei." Will the journey proceed or not; movement remains uncertain. It is named "Shou Yang Zu Shi Bei Bei Wei." Will they come or not; their arrival is uncertain. It is named "Shou Yang Zu Shu Ji Bei Wei." Meeting a person—will definitely not happen; no meeting at all. It is named "Shou Yang Zu Shu Bei Bei Wei." Having worries but they will not materialize into actual concerns. It is named "Shou Yang Zu Su Ji Bei Wei."
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| | 龜策列傳: |
此狐徹。以卜有求不得。病者死。系留有抵罪。行不行。來不來。見人不見。言語定。百事盡不吉。 |
| | This is Hu Che, which may refer to an omen or symbol related to foxes and thoroughness or penetration. It is named "Shou Yang Zu Su Bei Bei Wei." Using divination to seek—unsuccessful; nothing will be obtained at all. It is named "Shou Yang Zu Tang Ji Bei Wei." The sick person will die from their illness. It is named "Shou Yang Zu Tang Bei Bei Wei." Those detained have committed offenses and face punishment or resistance in their release. It is named "Shou Yang Zu Tian Ji Bei Wei." Will the journey proceed or not ； movement remains uncertain. It is named "Shou Yang Zu Tian Bei Bei Wei." Will they come or not ； their arrival is uncertain. It is named "Shou Yang Zu Ting Ji Bei Wei." Meeting a person—will certainly not happen ； no meeting occurs at all. It is named "Shou Yang Zu Ting Bei Bei Wei." Words and speech are certain or fixed; what is said will be fulfilled. It is named "Shou Yang Zu Tu Ji Bei Wei." All matters will end in misfortune; nothing is auspicious at all. It is named "Shou Yang Zu Tu Bei Bei Wei."
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| | 龜策列傳: |
此首俯足肣身節折。以卜有求不得。病者死。系留有罪。望行者不來。行行。來不來。見人不見。 |
| | This is Shou Fu Zu Shen Shen Jie Zhe, which may be interpreted as "Head Bowed and Feet Sealed with Broken Body Joints" or a symbol of severe misfortune. It is named "Shou Yang Zu Wu Ji Bei Wei." Using divination to seek—complete failure; nothing will be obtained at all ． It is named "Shou Yang Zu Wu Bei Bei Wei ．" The sick person will die ． It is named "Shou Yang Zu Xian Ji Bei Wei ．" Those detained have committed crimes and are guilty of wrongdoing ． It is named "Shou Yang Zu Xian Bei Bei Wei ．" Looking for travelers—will not arrive ； they do not come at all ． It is named "Shou Yang Zu Xiao Ji Bei Wei ．" Travelers proceed ； movement occurs smoothly and successfully ． It is named "Shou Yang Zu Xiao Bei Bei Wei ．" Will they come or not ？ Their arrival remains uncertain ． It is named "Shou Yang Zu Xin Ji Bei Wei ．" Meeting a person—will absolutely never happen ； no meeting at all ． It is named "Shou Yang Zu Xin Bei Bei Wei ．"
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| | 龜策列傳: |
此挺內外自垂。以卜有求不晦。病不死，難起。系留毋罪，難出。行不行。來不來。見人不見。不吉。 |
| | This is Ting Nei Wai Zi Chui, which may be interpreted as "Straightforward Inner and Outer Self-Drop" or a symbol of internal and external decline. It is named "Shou Yang Zu Xu Ji Bei Wei ．" Using divination to seek—unclear outcome ； the result remains obscure and uncertain ． It is named "Shou Yang Zu Xu Bei Bei Wei ．" The illness does not cause death, but recovery will be difficult and slow ． It is named "Shou Yang Zu Yan Ji Bei Wei ．" Those detained are innocent of wrongdoing, yet they find it hard to be released from confinement ． It is named "Shou Yang Zu Yan Bei Bei Wei ．" Will the journey proceed or not ？ Movement remains uncertain ． It is named "Shou Yang Zu Yao Ji Bei Wei ．" Will they come or not ？ Arrival is uncertain ． It is named "Shou Yang Zu Yao Bei Bei Wei ．" Meeting a person—will never happen ； no meeting takes place at all ． It is named "Shou Yang Zu Yi Ji Bei Wei ．" Not auspicious ； inauspicious ． It is named "Shou Yang Zu Yi Bei Bei Wei ．"
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| | 龜策列傳: |
此橫吉榆仰首俯。以卜有求難得。病難起，不死。系難出，毋傷也。可居家室，以娶婦嫁女。 |
| | This is Heng Ji Yu Yang Shou Fu, which may be interpreted as "Lateral Auspiciousness Elm Upright Head Bowed" or a symbolic omen of mixed fortune. It is named "Shou Yang Zu Ying Ji Bei Wei ．" Using divination to seek—a difficult attainment ； the desired outcome will be hard to achieve ． It is named "Shou Yang Zu Ying Bei Bei Wei ．" The illness is difficult to recover from, yet death does not occur ． It is named "Shou Yang Zu Wu Ji Bei Wei ．" Detention will be hard to escape from, but no harm or injury will come about ． It is named "Shou Yang Zu Wu Bei Bei Wei ．" One may remain at home in the household and proceed with marrying a wife or giving away a daughter in marriage ． It is named "Shou Yang Zu You Ji Bei Wei ．"
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| | 龜策列傳: |
此橫吉上柱載正身節折內外自舉。以卜病者，卜日不死，其一日乃死。 |
| | This is Heng Ji Shang Zhu Zai Zheng Shen Jie She Nei Wai Zi Ju, which may be interpreted as "Lateral Auspiciousness Upper Pillar Bearing Upright Self-Joint Broken Inner and Outer Self-Raise" or a symbolic representation of mixed fortune with internal and external efforts. It is named "Shou Yang Zu You Bei Bei Wei ．" Using divination for an illness—divination indicates the sick person will not die on that day, but will die on another day instead ． It is named "Shou Yang Zu Zhi Ji Bei Wei ．"
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| | 龜策列傳: |
此橫吉上柱足肣內自舉外自垂。以卜病者，卜日不死，其一日乃死。 |
| | This is Heng Ji Shang Chu Zu Shen Nei Zi Ju Wai Zi Chui, possibly interpreted as "Lateral Auspiciousness Upright Pillar Full Foot Inner Self-Raise Outer Self-Drop" or a symbolic indication of mixed fortune with inner and outer influences. It is named "Shou Yang Zu Zhi Bei Bei Wei ．" Using divination for the sick—on the day of divination, death will not occur; however, on another day, death will happen. It is named "Shou Yang Zu Zhong Ji Bei Wei ．"
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| | 龜策列傳: |
（為人病）首俯足詐有外無內。病者占龜未已，急死。卜輕失大，一日不死。 |
| | (Regarding a person's illness) Head bowed and feet deceptive, with outward appearance but no inner substance. It is named "Shou Yang Zu Zhong Bei Bei Wei ．" The sick person consulted the turtle oracle without ceasing; death will come swiftly and urgently. It is named "Shou Yang Zu Hui Ji Bei Wei ．" Divination for a minor loss but major consequences—death does not occur on that day. It is named "Shou Yang Zu Hui Bei Bei Wei ．"
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| | 龜策列傳: |
首仰足肣。以卜有求不得。以系有罪。人言語恐之毋傷。行不行。見人不見。 |
| | Head upturned, feet concealed. It is named "Shou Yang Zu Xun Ji Bei Wei ．" Using divination to seek something—will not be obtained; the desired outcome remains unattained. It is named "Shou Yang Zu Xun Bei Bei Wei ．" Those detained are guilty of a crime. It is named "Shou Yang Zu Yu Ji Bei Wei ．" Words spoken by others may cause fear, but no harm will come about. It is named "Shou Yang Zu Yu Bei Bei Wei ．" Will the journey proceed or not? Movement remains uncertain. It is named "Shou Yang Zu Yuan Ji Bei Wei ．" Meeting a person—will not happen; no meeting takes place at all. It is named "Shou Yang Zu Yuan Bei Bei Wei ．"
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| | 龜策列傳: |
大論曰：外者人也，內者自我也；外者女也，內者男也。首俛者憂。大者身也，小者枝也。大法，病者，足肣者生，足開者死。行者，足開至，足肣者不至。行者，足肣不行，足開行。有求，足開得，足肣者不得。系者，足肣不出，開出。其卜病也，足開而死者，內高而外下也。 |
| | The Great Discourse says: The outer aspect refers to others, while the inner aspect refers to oneself; The outer aspect is the female, and the inner aspect is the male. A bowed head signifies worry or sorrow. The great refers to the body, and the small refers to its branches. According to the great principle of divination for illness: if the feet are concealed, life is preserved; but if the feet are open and exposed, death will occur. For a journey: if the feet appear open, arrival occurs; if the feet remain concealed, arrival does not happen. Regarding travel: when the feet are hidden, movement will not occur; but when the feet appear open and exposed, movement proceeds. When seeking something: if the feet are revealed, it is obtained; if they remain concealed, it cannot be attained. For those detained: if their feet are hidden, they will not leave confinement; but if the feet appear open and visible, release is possible. When divining for illness: if death occurs with the feet revealed, it indicates an inner state of elevation but outer decline.
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