Da Yi Duan Li Bu Shi Yuan Gui Mu (大易斷例卜筮元龜目)

建安　蕭吉文　撰集

This book was compiled and arranged by Xiao Jiwen from Jian'an. "Jian'an" is an old name for the area around present-day Jianou in Fujian province, and during the Song and Yuan dynasties, it was a major center for printing books in the southeast. This book originated from that region. The term "zhuanjie" indicates the method of compilation: it is not based solely on personal opinion, but rather collects old methods and formulas of divination from previous dynasties, eliminates the inferior ones, and arranges them in an organized manner to form a book that can be consulted by category for interpreting hexagrams.

予嘗滴露研朱，對梅讀易，逆爻位之得失，卜氣運之變遷，莫不如影隨形，如谷應聲。獨怪夫今之易卜君子，其於爻辭象義皆莫之究，反以枝杆蔓說而文之，是致禍福無憑也。

I often spend the early morning dripping water to grind ink, facing the plum shadows to read the Zhou Changes, working backwards to determine the gains and losses of the six lines, and divining the shifts of destiny and fortune. The results have never failed to be as accurate as a shadow following its form or a valley responding to a sound. What puzzles me alone is that these people who talk about divination today do not deeply study the meanings of the line statements and the implications of the hexagram images, but instead use trivial and superficial words to embellish their arguments, making the criteria for good fortune, misfortune, blessings, and calamities no longer clear and reliable.

予因是，上窺聖人之經旨，下竊六君子之傳義，旁參鬼谷先生之遺文，演作歌詩，述為斷例。以之決憂疑，定猶豫。觀往知來，吉凶截然先定。命之曰《卜筮元龜》。不敢私秘，敬刻諸梓，以廣其傳。

Therefore, I trace back to the original intention of the sages in establishing hexagrams and the Great Treatise in the text of the Zhou Yi, and take the principles passed down by the ancient sages and virtuous men such as Fuxi, King Wen, the Duke of Zhou, and Confucius in the Ten Wings. I also refer to the divination methods attributed to Master Guiguzi. I have compiled these into rhymes and verses, forming established examples for interpreting hexagrams. With these, I can judge the worries and doubts in my mind, and settle the hesitation in matters of advance or retreat. By observing the past, I can foresee the future, and the auspicious or inauspicious outcomes become clearly evident before the matter occurs. I have named this book The Oracle of Divination Essentials, and I dare not keep it secret for myself. Instead, I respectfully commit it to woodblock printing so that it may be widely circulated.

時　大德十一年復五　　　　平水進德齋為之記

The date in the colophon is written as "Dade 11 Fu 5." "Dade" is the era name of Yuan Chengzong Tietumu'er, and the 11th year corresponds to the Dingwei year. "Fu" refers to the month of the return of the yang energy, which is the 11th lunar month, and "Fu 5" means the 5th day of the 11th lunar month. The signature "Pingshui Jindezhai" is the name of the bookshop responsible for printing the text. Pingshui is located in the area of present-day Linfen, Shanxi, and was the center of northern woodblock printing during the Yuan dynasty. This colophon is from the hand of this bookshop.

易有太極。已具之標，形器已具，而其太極者，象數未形而其理無朕之。目在河圖洛書，皆虛中之象也。周子曰：「無極而太極。」邵子曰：「道為太極。」又曰：「心為太極。」此之謂也。

The Great Treatise of the Zhou Changes says, "The Book of Changes has the Taiji." The original text here is corrupted and missing some characters. Comparing it with Zhu Xi's "Easy Enlightenment in the Study of the Changes," it should read, "Taiji is the term used to describe the state where the images and numbers have not yet taken form, but its principle is already complete; when the forms and objects are already present, the principle is still not evident at all, and this is also called Taiji." This means that when the hexagrams and the method of divination with yarrow stalks have not yet taken shape, the principle is already fully present, and this is called Taiji; when the tangible objects are already formed, the principle is still not visible at all, and this is also called Taiji. When viewed in the River Chart and the Lo Shu Square, the center of both diagrams is left empty, which is referred to as the image of Taiji being "empty in the center." Zhou Dunyi said, "From the state of no extreme, there comes Taiji," Shao Yong said, "the Dao is Taiji," and also said, "the mind is Taiji," all referring to this same meaning.

是生兩儀。太極之□，始生一奇一偶。而為一畫者二，是為兩儀。其數則陽一而陰二，在河圖洛書則奇偶是也。周子所謂：「太極動而生陽，動極而靜。靜而生陰，靜極復動。一動一靜，互為其根。分陰分陽，兩儀立焉。」邵子所謂「一分為二」者，皆謂此。

The Great Treatise continues by saying, "From this arise the two principles." After the Taiji is divided, the first thing to emerge is a single odd line and a single even line, forming two symbols each with only one line. These are called the "two principles." In terms of numbers, yang is paired with one and yin with two; in the context of the River Chart and the Lo Shu, these correspond to the white dots representing odd numbers and the black dots representing even numbers. Zhou Dunyi's "Taisi Tu Shuo" explains, "When Taiji moves, it produces yang; when movement reaches its extreme, it turns to stillness; stillness produces yin; when stillness reaches its extreme, it turns back to movement. Movement and stillness mutually form the basis of each other, and yin and yang separate, thus establishing the two principles." Shao Yong speaks of "dividing one into two," referring to this very step. The original text has a missing character after "Taiji," which should be either "judgment" or "division," but it is left blank as it originally was, without conjecture.

大陽、少陰、少陽、大陰：一、二、三、四。

The diagram lists the four trigrams horizontally with their names and order: the first is "Great Yang" which is also called Old Yang, the second is "Less Yin," the third is "Less Yang," and the fourth is "Great Yin" which is also called Old Yin. Each trigram in the diagram is drawn with two lines: Old Yang has both lines as Yang, Less Yin has the lower line as Yang and the upper line as Yin, Less Yang has the lower line as Yin and the upper line as Yang, and Old Yin has both lines as Yin. This arrangement of first Yang then Yin, from inside out, matches exactly with the four numbers obtained by divination with yarrow stalks: nine, eight, seven, and six.

兩儀生四象。兩儀之上，各生一奇一偶，而為二畫者四，是謂四象。□□所謂「水火木金」，康節所謂「二分為四」。揲蓍數中所謂「九八七六」者，皆是也。

The Great Treatise says, "The two principles give rise to the four images." On each of the two principles of yin and yang, another odd line and another even line are added, resulting in four symbols composed of two lines. This is called "the four images." The original text here is missing two characters, and according to the book "Yi Xue Ming Lun," it should be "Zhou Zi." Zhou Dunyi associated the four images with "water, fire, wood, and metal"; Shao Yong, who was known as Kangjie, referred to this step as "dividing two into four." The four numbers obtained when divining with yarrow stalks—nine, eight, seven, and six—correspond precisely to the four images: old yang, young yin, young yang, and old yin.

乾、兌、離、震、巽、坎、艮、坤：一、二、三、四、五、六、七、八。

The eight trigrams are arranged horizontally with their names and numbers: Qian (Heaven) one, Dui (Lake) two, Li (Fire) three, Zhen (Thunder) four, Xun (Wind) five, Kan (Water) six, Gen (Mountain) seven, and Kun (Earth) eight. This is the sequence of the Earlier Heaven Trigrams from Fuxi. They are formed by adding one line to each of the four yao: adding a yang line to old yang produces Qian, and adding a yin line produces Dui; adding a yang line to young yin produces Li, and adding a yin line produces Zhen; adding a yang line to young yang produces Xun, and adding a yin line produces Kan; adding a yang line to old yin produces Gen, and adding a yin line produces Kun. The first four trigrams all have a yang line at the bottom, while the last four all have a yin line at the bottom, hence the fixed sequence: "Qian one, Dui two, Li three, Zhen four, Xun five, Kan six, Gen seven, Kun eight."

四象生八卦。四象之上，各生一奇一偶，為三畫者八。於是三才略具，而有八卦之名矣。《周禮》所謂「三易，經卦皆八」，《大傳》所謂「八卦成列」，康節所謂「四分為八」者，皆指此而言也。

The Great Treatise says, "The four images give rise to the Eight Trigrams." On each of the four images, one odd line and one even line are added, resulting in eight trigrams composed of three lines each. The three lines correspond to the positions of Heaven, Earth, and Humanity, the Three Powers. With this structure, the framework of the Three Powers is largely complete, and the names of the Eight Trigrams thus emerge. The Zhou Li (Rites of Zhou), Spring Officials, Grand Diviner section, mentions the "Three Yis" of the Xia, Shang, and Zhou dynasties—the Lian Shan, Gui Zang, and Zhou Yi—each using eight basic trigrams. The Great Treatise, formerly known as the Big Treatise, says, "The Eight Trigrams are arranged in order." Shao Kangjie says, "Four are divided into eight," referring to this same step.

水、金、木、火。

This is a diagram of four markings on the Dragon and Horse Carrying the Diagram (He Tu). The diagram is drawn with north at the top, south at the bottom, west on the left, and east on the right. The top is marked 「water」, representing the Northern direction with the number one and six for water. The bottom is marked 「fire」, representing the Southern direction with the number two and seven for fire. The left side is marked 「metal」, representing the Western direction with the number four and nine for metal. The right side is marked 「wood」, representing the Eastern direction with the number three and eight for wood. The center is not marked with any character, indicating that the number five and ten for earth are located in the center. The numbers of the four directions surround the center, which corresponds to the following passage 「Heavenly One gives birth to water」 discussing the directional arrangement of the Five Phases.

河圖。天一生水，地六成之；地二生火，天七成之；天三生木，地八成之；地四生金，天九成之；天五生土，地十成之。此五行祖。

The above is the He Tu. It uses numbers one to ten to correspond with the "generation" and "formation" of the Five Phases: the heavenly number one generates water, and the earthly number six forms water, combining to make the Northern one-six water; the earthly number two generates fire, and the heavenly number seven forms fire, combining to make the Southern two-seven fire; the heavenly number three generates wood, and the earthly number eight forms wood, combining to make the Eastern three-eight wood; the earthly number four generates metal, and the heavenly number nine forms metal, combining to make the Western four-nine metal; the heavenly number five generates earth, and the earthly number ten forms earth, combining to make the Central five-ten earth. Odd numbers belong to heaven and are called "generative numbers"; even numbers belong to earth and are called "formative numbers." When generative and formative numbers are paired, one phase is complete. This is the origin of the numbers of the Five Phases, so the He Tu is called the "ancestral diagram of the Five Phases."

巽、離、坤；震、兌；艮、坎、乾。

This is the arrangement of the Eight Trigrams on the diagram of the Lo Shu (River Chart) carried by the divine turtle. The diagram is oriented with south at the top and north at the bottom, east on the left and west on the right. The top row, from left to right, is Xun, Li, and Kun. The middle row has Zhen on the left and Dui on the right. The bottom row, from left to right, is Gen, Kan, and Qian. This is exactly the arrangement of the Later Heaven Trigrams of King Wen. Li is in the south, Kan in the north, Zhen in the east, and Dui in the west. Xun is located in the southeast, Kun in the southwest, Gen in the northeast, and Qian in the northwest. The center position is left empty for the element earth, which corresponds exactly to the nine numbers in the Lo Shu as described later.

洛書。戴九為離，履一為坎；左三為震，右七為兌；二四為眉，是為坤巽；六八為足，是為乾艮；此八卦源。

The above is the Luo Shu. It arranges the numbers one through nine on the back of a turtle: the number nine, placed on top of the turtle's head, corresponds to the Li trigram; the number one, beneath the turtle's feet, corresponds to the Kan trigram; the number three on the left corresponds to the Zhen trigram, and the number seven on the right corresponds to the Dui trigram; the numbers two and four are positioned on either side of the turtle's head, like two eyebrows (the common version says 'two and four are the shoulders,' meaning the same), corresponding to the Kun trigram and the Xun trigram respectively; the numbers six and eight are at the back, like the turtle's hind legs, corresponding to the Qian trigram and the Gen trigram respectively. The nine numbers add up to fifteen in all directions—vertical, horizontal, and diagonal—thus determining the positions of the eight trigrams. Therefore, it is said that the Luo Shu is the source of the eight trigrams.

伏羲畫八卦之圖：山澤通氣，水火不相射，天地定位，雷風相薄。

This is the diagram of the Eight Trigrams arranged by Fuxi, with four phrases from the "Commentary on the Trigrams" inscribed on each side. "Heaven and Earth are positioned" refers to Qian (Heaven) above and Kun (Earth) below, with Heaven and Earth opposite each other and each occupying its proper place. "Mountains and marshes communicate their energies" refers to Gen (Mountain) and Dui (Lake) facing each other, with mountain energies rising and lake energies descending, thus connecting through their energies. "Thunder and wind interact closely" refers to Zhen (Thunder) and Xun (Wind) facing each other, with thunder stirring and wind following, thus approaching each other and enhancing their power, where "thin" means approaching. "Water and fire do not mutually harm" refers to Kan (Water) and Li (Fire) facing each other, with their natures opposing yet not harming each other, where "shoot" is read as "yi," meaning aversion or harm. The four pairs of opposing trigrams form the structure of the Earlier Heaven Trigrams, characterized by "opposite trigrams with complete reversal of yin and yang."

文王重易六爻圖：勞乎坎，成言乎艮，說言乎兌，戰乎乾。南、南。相見乎離，致役乎坤，帝出乎震，齊乎巽。東、西、北、北。

This is a diagram of the directional arrangement of the six lines derived from the eight trigrams by King Wen. The outer circle of the circular diagram is marked with the eight directions according to the passage "The Emperor arises from Zhen" in the "Commentary on the Changes." "The Emperor arises from Zhen" signifies the sprouting of all things in the east with the spring thunder; "It is harmonized with Xun" indicates the orderly growth in the southeast with the gentle wind; "They meet in Li" represents the clarity and meeting of things in the south under the summer sun; "It is cultivated in Kun" shows the nurturing and labor in the southwest on fertile land; "It is expressed in Dui" signifies the joy and maturity in the west during autumn rains, where "say" is read as "joy"; "It is fought in Qian" represents the struggle of yin and yang in the northwest; "It is toiled in Kan" indicates the rest and comfort in the north, where things return and are concealed; "It is completed in Gen" shows the completion and renewal in the northeast, achieving the work of a year. The characters "South" and "North" each appear twice, indicating the directional markers on the left and right sides of the diagram frame, while "East" and "West" each appear once, marked on the sides. In Yuan dynasty printed versions, the directional diagram usually places the south at the top and the north at the bottom, which is opposite to the modern map's orientation with north at the top. When reading the diagram, one must be careful to take this into account.

蓍室圖說（私雲本八圖，今存說三也）

This is the explanation of the "Aishi Tu" diagram. The notes in parentheses are annotations by the holder of the old collection: the original book was accompanied by eight diagrams, but now only three diagrams remain with textual explanations. It is evident that the earlier diagrams were lost in the process of transmission, copying, and re-creation, so the following text only provides explanations without the actual diagrams.

蓍生嘉林，無以草，如蓍者代之。擇地潔處為蓍室，中設包羲、文王、周公、孔子四聖人像。次設案於像前，案上置蓍五十莖，韜以重帛，貯以皂囊，內於櫝中。櫝用竹筒為之，如蓍之長，半為底，半為蓋，下刮為臺函之，使之不覆僕。

The divination herbs grow in a beautiful forest or grove; if there is no genuine divination herb, then a herb that resembles it may be used instead. Choose a clean place to set up the 'herb chamber,' where the images of Fuxi, King Wen, the Duke of Zhou, and Confucius are enshrined. Before the images, place a table, on which fifty divination herbs are arranged, wrapped in double silk cloth and placed in a black cloth bag, then stored in a box. The box is made of bamboo tubes, of the same length as the herbs, with half serving as the base and half as the lid. The base is carved to form a platform to hold it steady and prevent it from tipping over.

櫝前設元龜，在之前置壺，壺用陶器或古銅器尤佳，壺前置香爐。室前南向為牖，設大案於牖下，為布蓍之案，旁設小案，案上備筆紙墨硯。將筮則灑掃拭滌，硯注水及筆，正衣冠盥漱，訖出蓍於壺。占畢，反於櫝，致敬而退。

Before the box containing the divination tools, there is placed a "Yuan Gui," which refers to the large turtle shell revered in divination, symbolizing the equal importance of both turtle shells and yarrow stalks. In front of the turtle shell is a jar, preferably made of clay, and if an ancient bronze vessel is available, it is even better. In front of the jar is a censer. The room for the yarrow stalks has a window facing south. Below the window is a large table used for dividing the yarrow stalks and arranging the divination sticks. Beside it is a smaller table with writing materials: brush, paper, ink, and inkstone. Before beginning the divination, the room is first swept and cleaned, the inkstone is filled with water, and the brush and ink are prepared. One also tidies one's clothes, washes one's hands, and rinses one's mouth. Only after completing these preparations is the yarrow stalks taken out from the jar. After the divination is completed, the yarrow stalks are returned to the box, and one bows in respect before leaving.

謹按：經云：「大衍之數五十，其用四十有九。分而為二以象兩，掛一以象三，揲之以四以象四時，歸奇於扐以象閏，五歲再閏，故再扐而後掛」。云云。「是故，四營而成易，十有八變而成卦，八卦而小成。引而伸之，觸類而長之，天下之能事畢矣」。

Carefully recorded: The "Great Treatise" of the "Zhou Changes" states that the total number of divination sticks is fifty, but only forty-nine are actually used. The forty-nine sticks are randomly divided into two piles, symbolizing the two principles of heaven and earth. One stick is taken from the right pile and held between the fingers, symbolizing human participation with heaven and earth to form the three elements. Each pile is then counted in groups of four, symbolizing the four seasons. The leftover sticks from the counting are placed between the fingers, symbolizing the accumulation of extra days to form a leap month. Since a leap month is added every five years, the leftover sticks are placed twice, and then the sticks are rehung. The text also says that after completing the four steps, one change is formed; after repeating this process eighteen times, one hexagram is completed. The initial three lines form the "small completion" called "small trigrams." Then, by expanding and deriving them according to categories, all matters that can be questioned are included. This passage is the classic basis for the method of divination with yarrow stalks, and the following specific operations are all derived from this.

擇地潔處為蓍室，南戶，置床於室中央。（床大約長五尺，廣三尺，毋太近壁。）蓍五十莖，韜以纁帛，貯以皂囊，納之櫝中，置於床北。（櫝以竹筒，或堅木，或布漆為之。圓徑三寸，如蓍之長。半為底，半為蓋，下別為臺函之，使不偃仆。）設木格於櫝南，居床二分之北。（格，以橫木板為之，高一尺，長竟床。當中為兩大刻，相距一尺。大刻之西為三小刻，相距各五寸許。下施橫足，側立案上。）

Choose a clean place to set up the room for divination with the yarrow stalks. The door should face south, and in the center of the room place a table. The table should be about five feet long and three feet wide, not too close to the wall. Place fifty stalks of yarrow in a shallow red silk cloth, put them in a black cloth bag, and store them in a box. Place the box at the northern end of the table. The box should be made of bamboo tubes, or strong wood, or a wooden frame covered with lacquer. The diameter should be three inches, and its length should match the stalks. Half of it should be the bottom and half the cover, and make a stand underneath to hold it steady so it does not tip over. On the southern side of the box, set up a wooden frame. Its position should be one-third of the way from the north to the south of the table. The wooden frame should be made of a single horizontal board, one foot high, and the same length as the table. In the middle of the board, make two large grooves, which are deep recesses, spaced one foot apart. To the west of the large grooves, make three small grooves, spaced about five inches apart. Underneath the board, attach cross-shaped legs so that the frame stands upright on the table. The two large grooves are used to place the two piles of stalks on the left and right. The three small grooves are used to place the stalks obtained from the three changes in sequence.

置香爐一于格南，香合一於爐南，日炷香致敬。將筮，則灑埽拂拭，滌硯一、注水，及筆一、墨一、黃漆板一，於爐東。東上，筮者齊潔衣冠，北面，盥手焚香致敬。（筮者北面，見《儀禮》。若使人筮，則主人焚香畢，少退，北面立。筮者進立於床前少西，南向受命。主人直述所占之事，筮者許諾。主人右還，西向立；筮者右還，北向立。）

A incense burner is placed on the south side of the wooden case, and a incense box is placed on the south side of the incense burner. Every day, incense is burned as an offering. When about to cast a divination, first water is sprinkled and the floor is swept, and the objects are wiped clean. The inkstone is washed and filled with water, along with one brush, one piece of ink, and one yellow-painted writing board, all placed on the east side of the incense burner, with the east as the main position. The diviner should fast, take a bath, and dress neatly, facing north, washing hands, burning incense, and performing the ritual. (The instruction that the diviner faces north is found in the Book of Rites. If divining for someone else, the host burns incense first, then slightly steps back and stands facing north; the diviner approaches and stands at a position slightly west of the bed, facing south to receive the commission. The host directly states the matter to be divined, and the diviner responds in agreement. Then the host turns slightly to the right, facing west, and the diviner also turns slightly to the right, facing north.) This sequence of movements and positions treats divination as a ritual, with the host stating the matter and the diviner receiving the commission, each having their own designated position.

兩手奉櫝蓋，置於格南爐北。出蓍於櫝，去囊解韜，置於櫝東。合五十策，兩手執之，熏於爐上。（此後所用蓍策之數，其說並見《啟蒙》。）命之曰：「假爾泰筮有常，假爾泰筮有常。某官姓名，今以某事云云，未知可否，爰質所疑，於神於靈。吉凶得失，悔吝憂虞，惟爾有神，尚明告之。」

Take the cover of the box in both hands and place it to the south of the wooden frame and to the north of the incense burner. Remove the bundle of divination stalks from the box, take off the cloth bag and untie the silk wrapping, and place them to the east of the box. Combine the fifty stalks together, hold them in both hands, and pass them over the incense burner. (The numbers of stalks used in the following steps and their explanations are all found in Zhu Xi's "Yixue Mengting.") Then address the divination stalks with a prayer: "By your great divination spirit, there is certainly a constant method; by your great divination spirit, there is certainly a constant method. My name is so and so, official rank so and so, today I am seeking to know about a certain matter, how it is, whether it is feasible or not. I specially come to question my doubts and report to the divine. Whether it is auspicious or ominous, whether it is gain or loss, whether it is regret or worry, whether it is anxiety or fear, only you, the divine, have the spirit to know. Please clearly tell me." This passage repeats "Jia er Tai shi you chang" twice, expressing respect and sincerity; the four characters "Hui lin you yu" are taken from the "Xici Zhuan," and generally refer to minor flaws or troubles between auspicious and ominous.

乃以右手取其一策，反於櫝中而以左右手中分四十九策，置格之左右兩大刻。（此第一營，所謂「分而為二以象兩」者也。）次以左手取左大刻之策執之，而以右手取右大刻之一策，掛於左手之小指閒。（此第二營，所謂「掛一以象三」者也。）次以右手四揲左手之策。（此第三營之半，所謂「揲之以四，以象四時」者也。）次歸其所餘之策，或一，或二，或三，或四，而扐之左手無名指閒。（此第四營之半，所謂「歸奇於扐，以象閏」者也。）

Then he used his right hand to take one stick from the fifty and put it back into the box without using it; then he used both his left and right hands to randomly divide the remaining forty-nine sticks into two piles, placing them into the left and right large grooves of the wooden frame. (This is the first procedure, as mentioned in the classic text: "Divide them into two to represent the two primal forces.") Next, he used his left hand to pick up and hold the sticks in the left groove, while using his right hand to take one stick from the right groove and insert it between the fingers of his left little finger. (This is the second procedure, as mentioned: "Hang one to represent three.") Then he used his right hand to count the sticks held in his left hand in groups of four. (This is the first half of the third procedure, as mentioned: "Count them by fours to represent the four seasons.") When he reached the end, he noted the remaining sticks, which could be one, two, three, or four, and inserted them between the fingers of his left ring finger. (This is the first half of the fourth procedure, as mentioned: "Return the remainder to the fingers to represent the leap month.") "Ying" refers to a step in the process of operation; four ying steps together constitute half of the transformation.

次以右手反過揲之策於左大刻，遂取右大刻之策執之，而以左手四揲之。（此第三營之半。）次歸其所餘之策，如前，而扐之左手中指之閒。（此第四營之半，所謂「再扐以象再閏」者也。一變所餘之策，左一則右必三，左二則右亦二，左三則右必一，左四則右亦四。通掛一之策，不五則九。五以一其四而為奇，九以兩其四而為耦；奇者三，而耦者一也。）

Then use the right hand to put back the counted bamboo sticks from the previous step into the large bundle on the left, and take the bamboo sticks from the large bundle on the right, holding them in the right hand. Then switch to the left hand and count the sticks in groups of four. (This is the latter half of the third procedure.) The remaining sticks are counted in the same way as before and are placed between the fingers of the left middle finger. (This is the latter half of the fourth procedure, which is called "again separating to symbolize another leap." The number of remaining bamboo sticks from the first change is determined: if one remains on the left, three must remain on the right; if two remain on the left, two also remain on the right; if three remain on the left, one must remain on the right; if four remain on the left, four also remain on the right. Including the previously hanging bamboo stick, the total number is either five or nine. Five equals one four, and is considered "odd"; nine equals two fours, and is considered "even." In terms of probability, getting five occurs three times, while getting nine occurs only once, so odd numbers are more frequent than even ones.)

次以右手反過揲之策於右大刻，而合左手一掛二扐之策，置於格上第一小刻。（以東為上。後放此。）是為一變。

Now use your right hand to put the counted bundles back into the large notch on the right side. Then take the bundles from the left hand, which were once 'hung' and twice 'pulled', and combine them together, placing them into the first small notch at the top of the wooden frame. (The three small notches are ordered with the one on the east side as the first, and the rest follow this rule.) This completes the first change. The term 'hung and pulled bundles' refers to the bundles that were drawn out and not involved in the counting of four. The number of these bundles determines whether this change is odd or even.

再以兩手取左右大刻之蓍合之。（或四十四策，或四十策。）復四營，如第一變之儀，而置其掛扐之策于格上第二小刻，是為二變。（二變所餘之策，左一則右必二，左二則右必一，左三則右必四，左四則右必三。通掛一之策，不四則八。四以一其四而為奇，八以兩其四而為耦；奇耦各得四之二焉。）

Now take the yarrow stalks from the left and right large grooves with both hands and put them together into one pile. (At this point, there are either forty-four stalks or forty, depending on whether five or nine stalks were removed in the first change.) Repeat the same procedure as in the first change, dividing into two, hanging one, separating four, and returning the remainder, performing these four steps again. Put the number of stalks removed in the hanging step into the second small groove of the wooden frame, which is the second change. (The number of remaining stalks for the second change is also predetermined: if the left side has one remaining, the right side must have two; if the left has two, the right has one; if the left has three, the right has four; if the left has four, the right has three. Including the one stalk that was hung up, the total number is either four or eight. Four is considered 'odd' (qí), and eight is considered 'even' (ǒu). Among the four possible situations, two are odd and two are even, each accounting for half.)

又再取左右大刻之蓍合之。（或四十策，或三十六策，或三十二策。）復四營，如第二變之儀，而置其掛扐之策于格上第三小刻，是為三變。（三變餘策，與二變同。）

Again, combine the yarrow stalks from the left and right large divisions. (At this point, there may be forty stalks, or thirty-six, or thirty-two, depending on how many were removed in the previous two changes.) Perform the same four procedures as in the second change again, placing the stalks from the hanging division into the third small division, which is the third change. (The remaining stalks in the third change follow the same pattern as in the second change, still not four but eight.) After completing the third change, the yin and yang old and young of one line are determined.

三變既畢，乃視其三變所得掛扐過揲之策，而畫其爻於版。（掛扐之數，五、四為奇，九、八為耦。掛扐三奇，合十三策，則過揲三十六策，而為老陽，其畫為o，所謂「重」也。掛扐兩奇一耦,合十七策，則過揲三十二策，而為少陰，其畫　－－，所謂「拆」也。掛扐兩耦一奇,合二十一策，則過揲二十八策，而為少陽，其畫為—，所謂「單」也。掛扐三耦,合二十五策，則過揲二十四策，而為老陰，其畫為x，所謂「交」也。）

After completing the three transformations, one examines the number of lines obtained from the hanging and the passing counts. The lines are drawn on the lacquered board. If the hanging count is five or four, it is called 'qi'; if it is nine or eight, it is called 'ou'. If all three transformations are 'qi', the total hanging count is thirteen, leaving thirty-six for the passing count. Thirty-six divided by four gives nine, which is old yang, drawn as a circle 'o', termed 'chong'. If two are 'qi' and one is 'ou', the total hanging count is seventeen, leaving thirty-two for the passing count. Thirty-two divided by four gives eight, which is young yin, drawn as a broken line '－－', termed 'chai'. If two are 'ou' and one is 'qi', the total hanging count is twenty-one, leaving twenty-eight for the passing count. Twenty-eight divided by four gives seven, which is young yang, drawn as a solid line '—', termed 'dan'. If all three transformations are 'ou', the total hanging count is twenty-five, leaving twenty-four for the passing count. Twenty-four divided by four gives six, which is old yin, drawn as a cross 'x', termed 'jiao'. The passing count is obtained by subtracting the hanging count from forty-nine. The passing count is then divided by four to get nine, eight, seven, or six, which are the numbers of the four yao. Old yang and old yin change, while young yang and young yin remain unchanged.

如是每三變而成爻，（第一、第四、第七、第十、第十三、第十六，凡六變並同。但第三變以下不命，而但用四十九蓍耳。第二、第五、第八、第十一、第十四、第十七，凡六變亦同。第三、第六、第九、第十二、第十五、第十八，凡六變亦同。）

In this way, each three changes make up one line (yao). (Among the eighteen changes, the first, fourth, seventh, tenth, thirteenth, and sixteenth are all considered as the first change; the ritual is the same; however, after the third change, there is no need to recite the incantation, and one may directly begin with forty-nine yarrow stalks. The second, fifth, eighth, eleventh, fourteenth, and seventeenth are all considered as the second change. The third, sixth, ninth, twelfth, fifteenth, and eighteenth are all considered as the third change.) That is to say, the eighteen changes are grouped into six cycles of three changes each. Within each group, the first, second, and third changes are performed according to their respective methods, and the six lines (yao) are drawn from bottom to top in sequence.

凡十有八變而成卦，乃考其卦之變，而占其事之吉凶。（卦變別有圖，說見《啟蒙》。）禮畢，韜蓍襲之以囊，入櫝加蓋，斂筆硯墨版，再焚香致敬而退。（如使人筮，則主人焚香，揖筮者而退。）

The process of divination involves a total of eighteen changes to form a hexagram. Then, one examines which lines have changed and into which hexagram they have transformed, using this to determine the fortune or misfortune of the matter being consulted. (There is a special diagram for hexagram changes, which is explained in the "Easy Introduction to the Study of the Yi Jing.") After the ritual is completed, the divining stalks are wrapped in silk cloth, then placed into a bag and stored in a wooden box, with the lid closed. The brush, inkstone, ink, and lacquered board are also put away. A final incense offering is made, and then one exits. (If it is for someone else, the host will offer the incense and bow to the diviner, then leave.)

□法□鑑明斷　某私加之歌並多智耳

This line is a self-commentary by the collector of the old edition, missing two characters. The general meaning is that the following set of "method for divining with yarrow stalks" comes from some kind of clear and decisive manual, and is a verse added privately by "I" (the collector referring to himself), intended merely to gain more knowledge. Therefore, this section differs from the "method for divining with yarrow stalks" in Zhu Xi's "Sì Yí" tradition, and belongs to another set of oral rules for divining with yarrow stalks added by later scholars.

大衍之數五十，其用四十有九。分而為二以象兩，掛一以象三，揲之以四以象四時，歸奇於扐以象閏，五歲再閏，故再扐而後掛。

The number of the Great Derivation is fifty, but only forty-nine are actually used. The forty-nine divination sticks are divided into two groups, symbolizing the two principles of Heaven and Earth. One stick is drawn out and held between the fingers, symbolizing a human standing between Heaven and Earth to form the three elements. Counting four sticks at a time, this symbolizes the four seasons of a year. The remaining leftover sticks are placed between the fingers, symbolizing the accumulation of surplus to form a leap month. In five years, two leap months are required, so the leftover sticks are placed twice, and then the sticks are rearranged. These four sentences are still the original text from the Great Treatise. They are repeated here as a general guideline for the following section on the method of divination with yarrow stalks.

揲蓍之法：取蓍五十莖，置其一不用（以象太極無為），其為用之策四十有九。筮者焚香執蓍，祝之曰：太極即判，幽贊神明而生蓍，聖人則之。觀變陰陽而立卦，始之卜祈不徒尚占而議數。觀其吉凶，則在經世而濟人。

The method of divining with yarrow stalks is as follows: take fifty stalks of yarrow, remove one stalk and set it aside (to symbolize the emptiness and non-action of the Supreme Ultimate), leaving forty-nine stalks for actual use. The diviner burns incense, holds the yarrow stalks in hand, and prays: after the Supreme Ultimate has divided into yin and yang, the sage, receiving divine assistance in the hidden realm, produced the yarrow stalks; the sage took them as a model. Observing the changes of yin and yang, the sage established the lines of the hexagram. Initially, the practice of divination and inquiry was not merely about valuing calculation and numbers; the reason for looking at fortune and misfortune is to manage worldly affairs and benefit others.

所以決疑特備於蓍龜，□□應同於影□□□將大道輒佈於羲氏文王，敢擬凡情，尚扣於周公孔子。四營統舉，百世可知，感而遂通，求之則得。今有某某國鄉貫某人云云何復等。

Therefore, to decide on difficult matters, special tools of yarrow stalks and turtle shells were prepared; their responsiveness is like a shadow following its form. There are some missing characters in this text, and they are not to be guessed. The great Dao was spread throughout the world by Fuxi and King Wen. We, with our mundane feelings, still need to inquire into the principles passed down by the Duke of Zhou and Confucius. The four procedures—dividing into two, hanging one, dividing four, and returning the odd—summarize the entire process, and even matters of a hundred generations later can be predicted. When the mind is moved, it can be understood; when sincere inquiry is made, the answer is obtained. Now, someone from a certain country, village, and family, asking about a certain matter, comes to consult—here is a blank space, which is filled in when the actual consultation takes place with the person's place of origin, name, and the matter being inquired about.

以蓍四十九策，信手分為二，各執於手（蒙而儀也），掛右手一策於左手小指間（象三才也），遂以四揲左手之策（象四時也），歸其餘策，或一或二或三或四，扐於左手四指間（以象閏也），又以四揲右手之策，而再歸其餘策，扐於左手第三指之間（象再閏也），是謂一變。其掛扐之數，不五則九，置於案右。

Divide the forty-nine stalks into two heaps at random, holding each heap in one hand (without concern, allowing them to be natural, which represents the 'Two Principles' or 'Two Yin-Yang'). Take one stalk from the right heap and insert it between the index finger and thumb of the left hand (symbolizing the Three Principles). Then count the remaining stalks in the left hand in groups of four (symbolizing the four seasons). The leftover number, which can be one, two, three, or four, is inserted between the fourth finger (ring finger) and the third finger (middle finger) of the left hand (symbolizing an intercalary month). Next, count the remaining stalks in the right hand in groups of four, and insert the leftover number between the third finger (middle finger) and the second finger (ring finger) of the left hand (symbolizing a leap year every five years). This is called one transformation. The number of stalks obtained from this transformation, either five or nine, is placed on the right side of the table for reference.

一變之後，除前餘數後，合其見存之策，或四十或四十四。其分二掛一揲四，一如前法，是謂再變其掛扐之數。不四則八，置於案右。

After the first change, subtract the number of bamboo sticks removed during the first hanging and combine the remaining sticks, resulting in either forty or forty-four sticks. Then, again follow the previous method: divide into two, hang one, shake four, and return the remainder. This is the second change. The number of sticks removed during the second hanging is either four or eight, and these are placed on the right side of the case. The forty and forty-four here correspond to the two situations of subtracting nine sticks and five sticks respectively in the first change.

再變之後，除前兩次餘數外，後合其見存之策，或四十或三十六或三十二，其分二掛一揲四亦如前法，是謂三變其掛扐之數，如再變例。

After the second change, subtract the number of stalks removed during the first two changes, and combine the remaining stalks, which will be either forty, thirty-six, or thirty-two; then proceed again with the same method: divide into two, hang one, shake four, and return the remainder. This is the third change. The number of stalks removed during the third change follows the same pattern as the second change, also not being divisible by four but by eight.

三變既畢，乃視其變所得掛扐之策，合而數之：其策合一十三數，而為老陽，是之謂重，其畫o（奇數也）。其策合一十七數，而為少陰，是之謂折，其畫－－（偶數也）。其策合二十一數，而為少陽，是之謂單，其畫—（奇數也）。其策合二十五數，而為老陰，是之謂交，其畫x（偶數也）。

After completing the three changes, the numbers obtained from the three hangings are combined for counting: those totaling thirteen are called old yang, termed "chong," and are drawn as a circle "o" (an odd number). Those totaling seventeen are called young yin, termed "zhe" or "chai," and are drawn as a broken line "－－" (an even number). Those totaling twenty-one are called young yang, termed "dan," and are drawn as a solid line "—" (an odd number). Those totaling twenty-five are called old yin, termed "jiao," and are drawn as a cross "x" (an even number). Subtracting these four numbers from forty-nine gives thirty-six, thirty-two, twenty-eight, and twenty-four, respectively. Dividing each by four results in nine, eight, seven, and six.

凡三變而成一爻，即畫爻於版，合四十九策後分掛扐□，並如前式。每三變成一爻，六爻成一卦，是謂十有八變而成卦。然後其爻變與不變，以占休咎。

Each three changes make one line, and then the line is drawn on the lacquered board. Then the forty-nine stalks are gathered together again, and the process of dividing into two, hanging one, and returning the remaining is repeated, following the same procedure as before. Each three changes make one line, and six lines form a hexagram, which is called "ten thousand eight hundred changes to form a hexagram." After the hexagram is formed, one examines which lines are old yang or old yin and need to change, and which are young yang or young yin and remain unchanged, thereby determining fortune and misfortune. The original text here has a missing character, which is left as is with doubt and not corrected.

（後周易傳義，寫以私加，而欲審詳其儀者也。）

This note explains the origin: the following "Sacrificial Ritual" is copied from the end of the book "Zhou Yi Chuan Yi," added privately by the collector for those who wish to understand the details of divination rituals. "Zhou Yi Chuan Yi" is the commonly circulated edition combining Cheng Yi's "Yi Chuan" and Zhu Xi's "Ben Yi," with Zhu Xi's "Sacrificial Ritual" appended at the beginning. Its content is the same as the previous section on "Shé Zhī Fǎ," so it is not repeated here in the main text.

卜者焚香致敬，祝曰：至虛至聖至誠，感神聖人作易，幽贊神明，與天地合其德，日月合其明，四時合其序，鬼神合其吉凶。一心虔懇伏羲皇帝，周室文王，孔父聖人，周公聖人，袁天罡先生，李淳風先生，孫臏先生，鬼谷先生，王輔嗣先生，邵康節陳希夷先生，前代演易一切先師，六丁神將，六甲神將，年月日時四直功曹使者。

When using copper coins instead of yarrow stalks to cast a hexagram, the person performing the divination burns incense and pays respects, praying: "O Supreme, Pure, and Sincere Deities, may you be present. May you connect with the sage's heart that composed the Book of Changes. The sage, in the realm of the unseen, was assisted by the deities to compose this book. His virtue harmonizes with heaven and earth, his wisdom aligns with the sun and moon, his order corresponds with the four seasons, and his judgment of fortune and misfortune corresponds with spirits and gods. Now, with a sincere heart, I respectfully invite Emperor Fuxi, King Wen of the Zhou dynasty, Confucius, and the Duke of Zhou, as well as the esteemed masters Yuan Tiangang, Li Chunfeng, Sun Bin, Guigu Zi, Wang Bi (styled FuSi), Shao Yong (styled Kangjie), Chen Tuan (styled Xiyi), and all previous sages who interpreted the Book of Changes. I also respectfully invite the Six Ding generals, the Six Jia generals, and the four 'Zhi Zhi Gongcao' messengers for the current year, month, day, and hour. All those invited are either sages who transmitted and interpreted the Book of Changes, or diviners revered as ancestors by practitioners and guardian generals."

今有某姓君子，自有呵□，禱祝在前。今遇某甲某旬某日，□將六十四卦內占一卦，三百八十四爻內占六爻，吉凶悔吝，禍福憂虞，惟有爾神，諒垂昭報。

There is now a gentleman of a certain surname, who has some matters he wishes to express, which he has already prayed about earlier. Today is the day of a certain stem and a certain heavenly stem, so he has selected a hexagram from the sixty-four hexagrams, and six lines from the three hundred and eighty-four lines. Whether it is auspicious or ominous, whether it is regret or hardship, whether it is fortune or misfortune, whether it is worry or anxiety, only you, the deities, can clearly reveal the answer. The two square brackets in the text are remnants of the original text's damage, and they are retained as they are without any supplementation. Each hexagram in the sixty-four hexagrams has six lines, totaling exactly three hundred and eighty-four lines. These two sentences indicate that the selected hexagram and its lines are taken from the entire text.

從鑑明斷私加之

This passage is a note by the collector: the following invocation for divination by casting coins comes from a book called "Jianmingduan," which he added privately. This shows that this section differs in origin from the previous section "The Method of Using Coins Instead of Stalks." Although the two invocations are similar, they have differences, which is a trace of combining texts from two different books.

至聖至靈至誠，感神聖人作易，幽贊神明，與天地合其德，日月合其明，四時合其序，鬼神合其吉凶。志誠虔懇伏羲皇帝，周室文王周公，孔父聖人，鬼谷先生，孫臏先生，袁天罡先生，李淳風先生，王輔嗣先生，邵康節先生，年神月將日直功曹，六丁六甲神將，報卦童子，示卦童子，卦中一切聖賢。

The most holy, most spiritual, and most sincere deities above are moved to inspire the sage to compose the Book of Changes. The sage obtained divine assistance in the realm of the unseen, his virtue harmonizing with heaven and earth, his wisdom harmonizing with sun and moon, his order harmonizing with the four seasons, and his determination of auspicious and inauspicious events harmonizing with ghosts and spirits. Now, with sincere and respectful devotion, we respectfully invite Emperor Fuxi, King Wen of the Zhou dynasty, the Duke of Zhou, Confucius, the Master of the Grotto, Sun Bin, Master Yuan Tiangang, Master Li Chunfeng, Master Wang Bi, and Master Shao Kangjie. We also invite the deities of the current year, the deities of the current month, the officials of the current day, the six Dings and six Jias, and all the divine generals. We also invite the "Child who Reports the Divination" and the "Child who Shows the Divination" and all the sages within the divination. The "Child who Reports the Divination" and the "Child who Shows the Divination" are small deities imagined by diviners to convey the divination signs. They differ from the previous invocation and are unique to this text.

今有大元國某州某縣某人，自有呵□，禱祝在前，為占目下所作所謀，有無禍福，有無吉凶，□將六十四卦內占一卦，三百八十四爻內抽六爻，吉凶得失，悔吝憂虞，惟爾有神，諒垂昭報。三擲雲訖，看成何卦，依卦詳斷。

There is a person in a certain county of a certain state in the Great Yuan Empire, who has some matters on his mind that he has already prayed about beforehand. Now he is seeking divination to determine whether the current affairs he is engaged in will bring misfortune or blessing, danger or good fortune. He has selected one of the sixty-four hexagrams and six lines from the 384 lines. Whether it is auspicious or ominous, gain or loss, regret or hardship, worry or anxiety, only you, with your divine wisdom, can clearly reveal the answer. After reciting the invocation, three copper coins are cast once to form one line, observing what hexagram is produced, and then interpreting it in detail according to that hexagram. The opening reference to "Great Yuan Empire" serves as internal evidence that this book was composed during the Yuan dynasty. The two square brackets in the text are placeholders for missing characters in the original manuscript and are retained as they are.

（從鬼谷斷，重加之輅，洛故□車，又慮何格之切。）

This is a small note under the heading "Zhangua Qiqing Yu" [Invocational Words for Divination]. The text is damaged and difficult to understand. Its general meaning is that the invocational words in this section are taken from the book "Guigu Duàn" [Ghost Valley Breakdown], and also incorporate the views of the Guan Lu school. The sentence "Lu guo □ che" [The Luo River old cart] is missing one character and cannot be corrected. The last sentence expresses concern about whether the format and wording are appropriate. The main text of this section is similar to the previous two invocations, but the original manuscript has not been reproduced again, so only the title and note remain here.

假合泰之既濟，以卦名斷之，是人情通泰，復無不濟。以泰之大象曰：「天地交泰，后以財成天地之道，輔相天地之宜，以左右民」。是上下交泰，裁度施為，吉無不利。然復雖已成，尤當如既濟之思患預防，以保其終也。

Assuming the hexagram of Tai is changed into the hexagram of Ji Ji. First, using the names of the two hexagrams: Tai means smooth and prosperous, Ji Ji means matters are already completed. Together they indicate that human relations are smooth and unimpeded, and nothing is impossible to accomplish. Then using the Great Image of the hexagram Tai, the commentary says, "Heaven and Earth interact and harmonize; the ruler thus regulates the way of Heaven and Earth's generation and sustenance, assisting in the proper conditions for growth, to guide and support the people." This signifies that the feelings between above and below are in harmonious communication, and all measures and actions are auspicious, without any obstacles. However, although the matter has already been completed, one should still follow the Great Image of the hexagram Ji Ji, which says, "Consider potential troubles and prepare in advance," to foresee hidden dangers and take preventive measures, in order to maintain this favorable outcome. The term "cai cheng" in which "cai" is interpreted as "cai" meaning regulation; "hou" here refers to the ruler. This example demonstrates the method of interpreting the hexagram solely based on the names of the hexagrams and the Great Image, without referring to the Line Statements.

凡卦一爻動，以本卦動爻占。二爻動，以下變爻為主，上變爻為應。三爻動，以本卦彖辭為主，變卦彖辭為應。四爻動，以上不變爻辭為主，學不變爻辭為應。五爻動，以靜名為主。六爻動，以變卦彖辭占。六爻靜，以象占。

Whenever only one line moves in the hexagram, use the line statement of that moving line from the original hexagram for divination. If two lines move, take the lower changing line as the 'main' and the upper changing line as the 'response', with the main representing oneself and the response representing others. If three lines move, use the statement of the original hexagram as the main and the statement of the resulting hexagram as the response. If four lines move, take the line statement of the upper of the two unchanging lines as the main and the line statement of the lower unchanging line as the response (the original text's 'xue' is likely a mistake for 'xia'). If five lines move, take the single unchanging line as the main. If all six lines move, directly use the statement of the resulting hexagram for divination. If all six lines are still and none move, use the image of the original hexagram for divination. This method of divination is established by Zhu Xi in his "Yi Xue Ming Liu" (Easy启蒙). The more moving lines there are, the more the focus of interpretation shifts towards the hexagram statement.

假合泰之既濟，以九二爻辭詩斷，詳其大意。至於人復萬變，配以支干六神，是其禍福且主人作焉，非惟觀徵止。欲知未庶乎吉凶，使人知所趨避耳。

Still taking the example of divining the hexagram Tai changing to Ji Ji: this change only affects the second line, so we take the line statement of the second line of the Tai hexagram and combine it with the verse from this book to make a judgment, carefully understanding its meaning. As for the myriad changes in human affairs, we also need to combine it with the earthly branches, heavenly stems, and the six spirits such as Qinglong and Zhuque, because ultimately, whether good or bad fortune occurs depends partly on the person's own actions, and it is not just about looking at one omen. Wanting to know good or bad fortune before an event occurs is merely to guide people towards the right direction and to know what to avoid.

單單見單初一曰乾，折單見折坎居二象，折折見單次三曰震，單折見折艮為四等。

This is a mnemonic for determining the Eight Trigrams using the marks of "single" and "broken" obtained by casting coins. "Single" represents a yang line, while "broken" represents a yin line. By casting coins three times and arranging the results from bottom to top, three lines are formed to constitute one trigram. The first line: all three are single, meaning all three lines are yang, forming the Qian trigram, which is ranked first. The second line: the first line is broken, the middle is single, and the top is broken, meaning a yang line in the middle, forming the Kan trigram, ranked second. The third line: the first and middle lines are broken while the top is single—actually, the correct sequence is the first line single, and the middle and top lines broken, forming the Zhen trigram, which is ranked third. The fourth line: the first line is single, the middle and top lines are broken, which actually represents a yang line at the top, forming the Gen trigram, ranked fourth. When reciting, one must remember the order of forming the trigrams from bottom to top, and not arrange them from top to bottom as the text may suggest.

單單見折次五曰巽，單折見單離卦六看，折折見折次七曰坤，折單見單兌終八門。

Continuing from the previous verse: the fifth line, with two single strokes and one break, a yin line at the bottom, is the Xun trigram, ranked fifth. The sixth line, with single, break, and single strokes alternating, a yin line in the middle with yang lines above and below, is the Li trigram, ranked sixth. The seventh line, with three breaks, all yin lines, is the Kun trigram, ranked seventh. The eighth line, with break, single, and single strokes, a yin line at the top, is the Dui trigram, ranked eighth, which is the last of the eight trigrams. Together, these eight lines form the sequence used in the six-line Najia system: Qian one, Kan two, Zhen three, Gen four, Xun five, Li six, Kun seven, Dui eight. This order differs from Fuxi's earlierEarlier Heaven (primordial) sequence of Qian one, Dui two. Readers must not confuse the two.

乾三連，坤六斷，震仰盂，艮覆碗，離中虛，坎中滿，兌上缺，巽下斷。

This is a mnemonic for the forms of the Eight Trigrams. Each sentence describes the trigram's shape using a physical object. The Qian trigram has three unbroken yang lines, so it is called "three connected lines"; the Kun trigram has three broken yin lines, with six breaks in total, so it is called "six breaks"; the Zhen trigram has one yang line at the bottom and two yin lines above, resembling an upturned bowl, so it is called "upturned bowl"; the Gen trigram has two yin lines at the bottom and one yang line above, resembling an overturned bowl, so it is called "upside-down bowl"; the Li trigram has two yang lines above and below with one yin line in the middle, which is hollow, so it is called "hollow in the middle"; the Kan trigram has two yin lines above and below with one yang line in the middle, which is solid, so it is called "full in the middle"; the Dui trigram has two yang lines below and one yin line above, with a missing top, so it is called "missing on top"; the Xun trigram has two yang lines above and one yin line below, with a break at the bottom, so it is called "broken at the bottom". These eight lines with sixteen characters allow one to draw the Eight Trigrams from memory with ease, making it essential for beginners to memorize thoroughly.

乾天屬金，坎水屬水，艮山屬土，震雷屬木，巽風屬木，離火屬火，坤地屬土，兌澤屬金。

The eight trigrams each represent a specific object and are associated with one of the five elements. Qian represents Heaven and belongs to the metal element; Kan represents Water and belongs to the water element; Gen represents Mountain and belongs to the earth element; Zhen represents Thunder and belongs to the wood element; Xun represents Wind and also belongs to the wood element; Li represents Fire and belongs to the fire element; Kun represents Earth and belongs to the earth element; Dui represents Lake and belongs to the metal element. Among the eight trigrams, metal, wood, and earth each have two trigrams, while water and fire each have only one. This is the foundation of the Najia six-line divination method: the five element of the trigram's palace is determined by this, and to determine which of the useful gods—parents, children, officials, wealth, or siblings—is involved, one must compare the five element of the trigram's palace with that of the line.

壬甲從乾說，乙癸向坤求。庚來震上立，辛出巽方遊。戊從坎處起，離用己為頭。丙向艮門入，丁出兌家流。

This is the "Najia" mnemonic for matching the Eight Trigrams with the Heavenly Stems. The Qian Trigram takes the stem Ren on its third line, and the outer trigram takes the stem Ren. The Kun Trigram takes the stem Yi on its inner trigram and the stem Gui on its outer trigram. The Zhen Trigram takes the stem Geng on both its upper and lower lines. The Xun Trigram takes the stem Xin on both its upper and lower lines. The Kan Trigram takes the stem Wu on both its upper and lower lines. The Li Trigram takes the stem Ji on both its upper and lower lines. The Gen Trigram takes the stem Bing on both its upper and lower lines. The Dui Trigram takes the stem Ding on both its upper and lower lines. Qian and Kun are considered the parents, so each takes two stems, combining to use all ten stems. The term "Najia" comes from the fact that Qian is the first of all trigrams and thus takes the stem Jia. With the assignment of stems, when combined with the Earthly Branches, each line can have both a stem and a branch, and thus the Five Phases, the Six Relations, and the Six Spirits can be properly determined.

爻位　乾　坎　艮　震　巽　離　坤　兌 上六　壬戌土　戊子水　丙寅木　庚戌土　辛卯木　己巳火　癸酉金　丁未土 五爻　壬申金　戊戌土　丙子水　庚申金　辛巳火　己未土　癸亥水　丁酉金 四爻　壬午火　戊申金　丙戌土　庚午火　辛未土　己酉金　癸丑土　丁亥水 三爻　甲辰土　戊午火　丙申金　庚辰土　辛酉金　己亥水　乙卯木　丁丑土 二爻　甲寅木　戊辰土　丙午火　庚寅木　辛亥水　己丑土　乙巳火　丁卯木 初爻　甲子水　戊寅木　丙辰土　庚子水　辛丑土　己卯木　乙未土　丁巳火

This is the overall table of heavenly stems and earthly branches for the six lines of the eight pure hexagrams, known as the "Holistic Heavenly Stem and Earthly Branch." The horizontal rows represent the eight pure hexagrams, and the vertical columns, from bottom to top, are the first line to the top line. For example, in the hexagram Qian (Heaven), the inner three lines are assigned the heavenly stem Jia and the earthly branches follow the order of Zi, Yin, Chen, Wu, Shen, Xu; while the outer three lines are assigned the heavenly stem Ren and the earthly branches follow the order of Wu, Shen, Xu. The first line with Jia Zi belongs to water, the second line with Jia Yin belongs to wood, the third line with Jia Chen belongs to earth, the fourth line with Ren Wu belongs to fire, the fifth line with Ren Shen belongs to metal, and the top line with Ren Xu belongs to earth. The arrangement of earthly branches follows two general rules: for the four yang hexagrams—Qian, Kan, Gen, and Zhen—the earthly branches start from the first line with Zi, Yin, Chen, Wu, Shen, and Xu in order; for the four yin hexagrams—Xun, Li, Kun, and Dui—the earthly branches start from the first line with Chou, Mao, Si, Wei, You, and Hai in reverse order. Specifically, Qian starts with Zi, Kan starts with Yin, Gen starts with Chen, and Zhen starts with Zi; Xun starts with Chou, Li starts with Mao, Kun starts with Wei, and Dui starts with Si. Each hexagram has a fixed starting point. When starting a hexagram, first determine the inner and outer hexagrams, then use this table to fill in the heavenly stems and earthly branches for the six lines. Then compare the Five Phases of the earthly branches with the Five Phases of the hexagram's palace to determine the five categories of "Six Relations" (parents, siblings, children, wealth, and official ghost). This table is the core of the six-line Najia method, and it must be memorized; all subsequent examples and interpretations are based on this table.

乾宮八卦，金兆屬陽。乾為天。一世天風姤，二世天山遁，三世天地否，四世風地觀，五世山地剝，游魂火地晉，歸魂火天大有。

The乾宫 governs eight hexagrams, with the hexagram's symbol belonging to metal and being yang in yin and yang. The first hexagram is the pure hexagram 《Qian (Heaven)》, with all six lines yang, and the world line on the top line. When the first line is changed to yin, it becomes 《Gou (Heaven and Wind)》, which is the first generation hexagram, with the world line on the first line; when the first and second lines are both changed, it becomes 《Dun (Heaven and Mountain)》, the second generation, with the world line on the second line; when the third line is changed, it becomes 《Pi (Heaven and Earth)》, the third generation; when the fourth line is changed, it becomes 《Guan (Wind and Earth)》, the fourth generation; when the fifth line is changed, it becomes 《Bo (Mountain and Earth)》, the fifth generation. At the fifth generation, the top line is the ancestral temple and does not change again. Then the fourth line is changed back, resulting in 《Jin (Fire and Earth)》, called 'youhun'; then the inner trigram's third line is restored to the original乾 of this palace, resulting in 《Da You (Fire and Heaven)》, called 'guihun'. All eight palaces follow this sequence to generate hexagrams, and all sixty-four hexagrams are covered without omission.

坎宮八卦，水兆屬陽。坎為水。一世水澤節，二世水雷屯，三世水火既濟，四世澤火革，五世雷火豐，游魂地火明夷，歸魂地水師。

The Kan hexagram governs the eight trigrams, and the hexagram belongs to the water element and is yang. The first hexagram is Kan (Water), with the world position at the top line. When the first line changes to yang, the lower trigram becomes Dui, resulting in the hexagram Jie (Water Lake) as the first generation; when the second line changes, the lower trigram becomes Zhen, resulting in the hexagram Zhun (Water Thunder) as the second generation; when the third line changes, the lower trigram becomes Li, resulting in the hexagram Ji Ji (Water Fire) as the third generation; when the fourth line changes, the upper trigram becomes Dui, resulting in the hexagram Ge (Lake Fire) as the fourth generation; when the fifth line changes, the upper trigram becomes Zhen, resulting in the hexagram Feng (Thunder Fire) as the fifth generation; when the fourth line changes back, the upper trigram becomes Kun, resulting in the hexagram Ming Yi (Earth Fire) as the wandering soul; when the inner trigram returns to Kan, resulting in the hexagram Shi (Earth Water) as the returning soul. When divining a hexagram, one must first identify which palace the obtained hexagram belongs to, as the five elements of the hexagram palace serve as the standard for determining the six relations.

艮宮八卦，土兆屬陽。艮為山。一世山火賁，二世山天大畜，三世山澤損，四世火澤睽，五世天澤履，游魂風澤中孚，歸魂風山漸。

The艮宫 governs the eight trigrams, with its hexagram signs belonging to the earth element and being yang. The first hexagram is《Gen (Mountain)》, with the world position at the top line. When the first line turns yang, the lower trigram becomes Li (Fire), resulting in《Bi (Mountain Fire)》as the first generation; when the second line turns, the lower trigram becomes Qian (Heaven), resulting in《Da Xu (Great Accumulation)》as the second generation; when the third line turns, the lower trigram becomes Dui (Lake), resulting in《Sun (Loss)》as the third generation; when the fourth line turns, the upper trigram becomes Li (Fire), resulting in《Kui (Disparity)》as the fourth generation; when the fifth line turns, the upper trigram becomes Qian (Heaven), resulting in《Lv (Following)》as the fifth generation; when the fourth line turns back, the upper trigram becomes Xun (Wind), resulting in《Zhong Fu (Sincere Middle)》as the wandering soul; when the inner trigram returns to Gen (Mountain), resulting in《Jian (Gradual Progress)》as the returning soul. Since the艮宫 belongs to the earth element, any earth lines in the eight trigrams represent siblings, any fire lines represent parents, and the rest can be inferred similarly.

震宮八卦，木兆屬陽。震為雷。一世雷地豫，二世雷水解，三世雷風恆，四世地風升，五世水風井，游魂澤風大過，歸魂澤雷隨。

The Zhen trigram governs the eight trigrams, and its hexagram belongs to the wood element and is yang in nature. The first hexagram is "Zhen (Thunder)" with the world position on the top line. When the first line changes to yin, the lower trigram becomes Kun, resulting in "Yu (Thunder over Earth)" as the first generation. When the second line changes, the lower trigram becomes Kan, resulting in "Xie (Thunder over Water)" as the second generation. When the third line changes, the lower trigram becomes Xun, resulting in "Heng (Thunder over Wind)" as the third generation. When the fourth line changes, the upper trigram becomes Kun, resulting in "Sheng (Earth over Wind)" as the fourth generation. When the fifth line changes, the upper trigram becomes Kan, resulting in "Jing (Water over Wind)" as the fifth generation. When the fourth line reverts, the upper trigram becomes Dui, resulting in "Da Guo (Lake over Wind)" as the wandering soul. When the inner trigram reverts to Zhen, resulting in "Sui (Lake over Thunder)" as the returning soul. Although Zhen and Xun both belong to the wood element, Zhen represents yang wood and Xun represents yin wood, and distinctions between yang and yin are still considered in divination.

巽宮八卦，木兆屬陰。巽為風。一世風天小畜，二世風火家人，三世風雷益，四世天雷無妄，五世火雷噬嗑，游魂山雷頤，歸魂山風蠱。

The Xun hexagram governs the eight trigrams, and its divination belongs to the wood element, which is yin in the yin and yang classification. The first hexagram is "Xun as Wind," with the world position at the top line. When the first line changes to yang, the lower trigram becomes Qian, resulting in "Xiao Xu" (Wind Heaven) as the first generation. When the second line changes, the lower trigram becomes Li, resulting in "Jia Ren" (Wind Fire) as the second generation. When the third line changes, the lower trigram becomes Zhen, resulting in "Yi" (Wind Thunder) as the third generation. When the fourth line changes, the upper trigram becomes Qian, resulting in "Wu Wang" (Heaven Thunder) as the fourth generation. When the fifth line changes, the upper trigram becomes Li, resulting in "Shi Ke" (Fire Thunder) as the fifth generation. When the fourth line reverts, the upper trigram becomes Gen, resulting in "Yi" (Mountain Thunder) as the wandering soul. When the inner trigram returns to Xun, resulting in "Gu" (Mountain Wind) as the returning soul. The fourth generation hexagram "Wu Wang" is the name of the hexagram, meaning without false expectations and moving in accordance with principles, and should not be interpreted by breaking down the characters directly.

離宮八卦，火兆屬陰。離為火。一世火山旅，二世火風鼎，三世火水未濟，四世山水蒙，五世風水渙，游魂天水訟，歸魂天火同人。

The Trigram of Fire governs the Eight Trigrams, and the hexagram belongs to the element of fire, which is yin. The first hexagram is "Fire in the Center," with the world position at the top line. When the first line turns yin, the lower trigram becomes Gen, resulting in "Fire and Mountain Travel" as the first generation. When the second line turns yin, the lower trigram becomes Xun, resulting in "Fire and Wind Cauldron" as the second generation. When the third line turns yin, the lower trigram becomes Kan, resulting in "Fire and Water Not Yet Completed" as the third generation. When the fourth line turns yin, the upper trigram becomes Gen, resulting in "Mountain and Water Obscured" as the fourth generation. When the fifth line turns yin, the upper trigram becomes Xun, resulting in "Wind and Water Dispersed" as the fifth generation. When the fourth line turns back, the upper trigram becomes Qian, resulting in "Heaven and Water Controversy" as the wandering soul. When the inner trigram returns to Li, resulting in "Heaven and Fire Union" as the returning soul. The Trigram of Fire belongs to the element of fire; among the Eight Trigrams, any line representing water is official ghost, and any line representing metal is wealth.

坤宮八卦，土兆屬陰。坤為地。一世地雷復，二世地澤臨，三世地天泰，四世雷天大壯，五世澤天夬，游魂水天需，歸魂水地比。

The坤 palace governs the eight trigrams, with the hexagram belonging to the earth element and being yin. The first hexagram is 《Kun as Earth》, with all six lines yin, and the world position is at the top line. When the first line changes to yang, the lower trigram becomes Zhen, resulting in 《Earth Thunder Fu》 as the first generation; when the second line changes, the lower trigram becomes Dui, resulting in 《Earth Marsh Lin》 as the second generation; when the third line changes, the lower trigram becomes Qian, resulting in 《Earth Heaven Tai》 as the third generation; when the fourth line changes, the upper trigram becomes Zhen, resulting in 《Thunder Heaven Da Zhuang》 as the fourth generation; when the fifth line changes, the upper trigram becomes Dui, resulting in 《Marsh Heaven Guai》 as the fifth generation; when the fourth line reverts, the upper trigram becomes Kan, resulting in 《Water Heaven Xu》 as the wandering soul; when the inner trigram returns to Kun, resulting in 《Water Earth Bi》 as the returning soul. Both Kun and Gen belong to the earth element. Kun, the yin earth, governs fields and quiet preservation, while Gen, the yang earth, governs mountains and obstructions.

兌宮八卦，金兆屬陰。兌為澤。一世澤水困，二世澤地萃，三世澤山咸，四世水山蹇，五世地山謙，游魂雷山小過，歸魂雷澤歸妹。

The hexagram of the Dui trigram governs the eight trigrams, with its divination belonging to the metal element and being yin in nature. The first hexagram is "Dui (Lake)" with the world position at the top line. When the first line changes to yin, the lower trigram becomes Kan, resulting in the hexagram "Water over Mountain (Jian)" as the first generation. When the second line changes, the lower trigram becomes Kun, resulting in the hexagram "Earth over Mountain (Qian)" as the second generation. When the third line changes, the lower trigram becomes Gen, resulting in the hexagram "Earth over Mountain (Xian)" as the third generation. When the fourth line changes, the upper trigram becomes Kan, resulting in the hexagram "Water over Mountain (Jian)" as the fourth generation. When the fifth line changes, the upper trigram becomes Kun, resulting in the hexagram "Earth over Mountain (Qian)" as the fifth generation. When the fourth line reverts, the upper trigram becomes Zhen, resulting in the hexagram "Thunder over Mountain (Xiao Guo)" as the wandering soul. When the inner trigram reverts to Dui, resulting in the hexagram "Thunder over Lake (Gui Mei)" as the returning soul. The eight trigrams of each palace combine to form the sixty-four hexagrams. The four trigrams of Qian, Kan, Gen, and Zhen belong to the yang category, while the four trigrams of Xun, Li, Kun, and Dui belong to the yin category, which corresponds exactly with the yin and yang attributes of the eight trigrams.

飛神是世定於真，伏神還從本卦輪。純卦歸魂來去換，遞相交代是其神。乾家伏神坤家覓，坤家伏神乾家求。震巽彼此相抽換，遞相來往自流通。

The "Flying God" refers to the line that is clearly present in the hexagram, determined by the position of the World Line. It is identified by seeing where it actually falls on a branch. The "Hidden God" is the line that is concealed beneath the Flying God and not visible on the surface of the hexagram. To find it, one must return to the first trigram of its original palace and extract it according to the same position. In the case of the eight pure hexagrams and the returning soul hexagrams, the Flying and Hidden Gods are exchanged between each other: the Hidden God of the original palace is sought in the opposite palace, and the two palaces exchange their positions, which is the source of the Flying and Hidden Gods. Specifically, the Hidden God of the Qian palace is sought in the Kun palace, and the Hidden God of the Kun palace is sought in the Qian palace; the Zhen and Xun palaces exchange with each other, intermingling and communicating with one another. Therefore, if the Useful God does not appear in the hexagram, one should look for it among the Hidden Gods, checking whether it is supported by the day or month or is being overcome, to determine whether the matter has hidden support or will ultimately come to nothing.

兌卦伏神艮位取，艮家伏神兌家遊。坎家伏神離家索，離家伏神坎家抽。俱於本宮起納甲，從初數至世爻休。

The hidden god in the Dui palace is taken from the corresponding line in the Gen palace, and the hidden god in the Gen palace is sought from the Dui palace; the hidden god in the Kan palace is obtained from the Li palace, and the hidden god in the Li palace is drawn from the Kan palace. The four pairs of Qian and Kun, Zhen and Xun, Dui and Gen, and Kan and Li are exactly the four groups of the Earlier Heaven Trigrams that are opposite to each other, with yin and yang completely reversed. The method of taking the hidden god is: first assign the Heavenly Stems to the first trigram of each palace according to the Najia system, then arrange the stem and branch of the six lines. Starting from the first line, count until the line where the world line is located, and stop there. The stem and branch of this line will be the hidden god. If the world line is on the first line, then the hidden god is taken from the first line of the first trigram in the palace, and so on, corresponding one by one, without needing to establish a separate method.

一世卦應在四，二世卦應在五，三世卦應在六，四世卦應在初，五世卦應在二，游魂卦應在初，歸魂卦應在六。凡八純，世在六應在三。

The positions of the World Line and the Response Line are fixed and always three lines apart. In the first world卦, the World Line is on the first line, and the Response Line is on the fourth line; in the second world卦, the World Line is on the second line, and the Response Line is on the fifth line; in the third world卦, the World Line is on the third line, and the Response Line is on the sixth line; in the fourth world卦, the World Line is on the fourth line, and the Response Line returns to the first line; in the fifth world卦, the World Line is on the fifth line, and the Response Line is on the second line; in the wandering soul卦, the World Line is on the fourth line, so the Response Line is also on the first line; in the returning soul卦, the World Line is on the third line, so the Response Line is also on the sixth line. In all eight pure hexagrams, the World Line is on the sixth line, and the Response Line is on the third line. "World" represents the person seeking the divination, and "Response" represents the other party or the other end of the matter being asked. The generation and overcoming relationship between these two lines is the first point of focus in determining the fortune or misfortune of the entire hexagram.

凡占先看內卦是何卦，然後看其旺廢。大抵旺相則吉，休廢終是無成。

When casting a hexagram for divination, first determine which of the eight trigrams the inner trigram (lower trigram) belongs to, as the inner trigram represents oneself and the present situation. After identifying the inner trigram, examine the current season to determine whether its energy is strong and prosperous or weak and declining. The general principle is: if the trigram's energy is strong and prosperous, the matter being questioned will be favorable; if the trigram's energy is weak and declining, even if one proceeds with effort, the outcome will ultimately be unsuccessful. This is the first major aspect of interpreting hexagrams—first considering the seasonal energy, then examining the relationships of the lines.

春木旺，火相，土死，金囚，水休。秋金旺，水相，木死，火囚，土休。夏火旺，土相，金死，水囚，木休。冬水旺，木相，火死，土囚，金休。

The Five Phases change according to the four seasons, each having five states: strength, assistance, rest, captivity, and death. The phase that is in command at the moment is called "strength." The phase that is generated by the current phase is called "assistance." The phase that generates the current phase is called "rest." The phase that controls the current phase is called "captivity." The phase that is controlled by the current phase is called "death." In spring, wood is in command, so wood is strong. Wood generates fire, so fire is in assistance. Wood controls earth, so earth is in death. Metal usually controls wood, but at this time it is controlled, so metal is in captivity. Water generates wood and then retreats, so water is in rest. In autumn, metal is in command, so metal is strong. Water is in assistance, wood is in death, fire is in captivity, and earth is in rest. In summer, fire is in command, so fire is strong. Earth is in assistance, metal is in death, water is in captivity, and wood is in rest. In winter, water is in command, so water is strong. Wood is in assistance, fire is in death, earth is in captivity, and metal is in rest. In the last month of each season, earth is in command. Although it is not listed here, it can be inferred by the same pattern: earth is strong, metal is in assistance, water is in death, wood is in captivity, and fire is in rest.

旺　相　胎　沒　死　休　囚　廢 正月節　立春　艮　震　巽　離　坤　兌　乾　坎 二月中　春分　震　巽　離　坤　兌　乾　坎　艮 四月節　立夏　巽　離　坤　兌　乾　坎　艮　震 五月中　夏至　離　坤　兌　乾　坎　艮　震　巽 七月節　立秋　坤　兌　乾　坎　艮　震　巽　離 八月中　秋分　兌　乾　坎　艮　震　巽　離　坤 十月節　立冬　乾　坎　艮　震　巽　離　坤　兌 十一中　冬至　坎　艮　震　巽　離　坤　兌　乾

This table divides the strength of the eight trigrams into eight levels: prosperity, prominence, infancy, decline, death, rest, captivity, and decay, arranged from strongest to weakest. The method of determining the dominant trigram is based on the "eight solar terms": the trigram Geng (Kun) is dominant at the Beginning of Spring, Zhen (Zhen) at the Vernal Equinox, Xun (Xun) at the Beginning of Summer, Li (Li) at the Summer Solstice, Kun (Kun) at the Beginning of Autumn, Dui (Dui) at the Autumn Equinox, Qian (Qian) at the Beginning of Winter, and Kan (Kan) at the Winter Solstice. This corresponds to the eight trigrams paired with the eight cardinal directions and the eight solar terms: Geng (Kun) in the Northeast, Zhen (Zhen) in the East, Xun (Xun) in the Southeast, Li (Li) in the South, Kun (Kun) in the Southwest, Dui (Dui) in the West, Qian (Qian) in the Northwest, and Kan (Kan) in the North. Each solar term corresponds to one trigram, and the cycle repeats. After determining the dominant trigram, the remaining seven trigrams are arranged in a clockwise order—Geng, Zhen, Xun, Li, Kun, Dui, Qian, Kan—filling the seven positions of prominence, infancy, decline, death, rest, captivity, and decay. Therefore, each time a solar term changes, the entire row shifts one position to the left. After eight solar terms, the cycle completes, and each trigram becomes dominant once and also falls into the position of decay once. When divining, one takes the inner trigram or the trigram associated with the useful god and finds its position in the row corresponding to the current solar term. If it is in the position of prosperity or prominence, its energy is strong and can succeed. If it is in the position of infancy or decline, it is still in development. If it is in the position of death, rest, captivity, or decay, its strength is weak and it will not succeed. The table only lists the eight solar terms and omits the four earth months—March, June, September, and December—because during these months, the earth element is strong and the eight trigrams do not have specific positions, so they are omitted.

甲與己合，乙與庚合，丙與辛合，丁與壬合，戊與癸合。

The ten Heavenly Stems are paired in pairs, forming five combinations that result in elements: Jia and Ji combine to form earth, Yi and Geng combine to form metal, Bing and Xin combine to form water, Ding and Ren combine to form wood, and Wu and Gui combine to form fire. Any two Heavenly Stems that can be paired are exactly five positions apart in the sequence of Heavenly Stems, one yin and one yang, with complementary hardness and softness, so they can combine. If the Heavenly Stems of the lines in a hexagram combine with the Day Branch or the Month Builder's Heavenly Stem, it indicates that someone is mediating the matter, making it easier to achieve. However, if the combined Heavenly Stem is a Hostile God, it becomes an obstacle, called "being combined and blocked," which instead delays the matter.

子丑合，午未合，辰酉合，卯戌合，寅亥合，巳申合。

The twelve Earthly Branches combine in pairs to form six groups, known as 'Six Harmony' in divination: Zi combines with Chou, Wu combines with Wei, Chen combines with You, Mao combines with Xu, Yin combines with Hai, and Si combines with Shen. Six Harmony is determined by the position where the sun and moon meet in the twelve divisions. When two branches combine, it signifies a harmonious relationship. In divination, when lines combine with each other or with the Day Branch, it often indicates harmony, gathering, and success, especially favorable for marriage, trade, and reconciliation; conversely, if the Hostile God combines with the Useful God, it suggests being hindered and unable to escape.

相生：金生水，水生木，木生火，火生土，土生金。相剋：金克木，木克土，土克水，水克火，火克金。比和：金見金，木見木，土見土，水見水，火見火。

The Five Phases have only three kinds of relationships. The first is mutual generation, where each phase nurtures the next in order: metal melts into liquid thus generating water, water moistens thus generating wood, wood burns thus generating fire, fire burns down into ash and soil thus generating earth, and earth contains minerals thus generating metal. The second is mutual control, where each phase restrains the one two places away: metal can cut wood, wood can break earth, earth can block water, water can extinguish fire, and fire can melt metal. The third is like and harmonious, where similar phases meet: metal meets metal, wood meets wood, earth meets earth, water meets water, and fire meets fire. They do not generate or control each other, but rather seek similar energies. When interpreting hexagrams, the relationship between lines and between lines and the sun and moon is always one of these three: the one that generates me is helpful, the one that controls me is harmful, and the one that is like me is supportive. All auspicious and inauspicious judgments in the entire text ultimately come down to these fifteen words.

以卦宮所屬為我，渾天甲所屬為他也。生我者為父母，我生者為子孫，克我者為官鬼，我克者為妻財，比和者為兄弟。

The method of determining the Six Relations is: take the Five Phases of the hexagram's palace as "I," and the Five Phases of each line from the Huntian Najia system table as "he." Compare "he" with "I." The line that generates "I" is "Parents," the line that "I" generates is "Children," the line that overcomes "I" is "Official Ghost," the line that "I" overcomes is "Wealth," and the line of the same phase as "I" is "Siblings." For example, the乾 palace belongs to metal; if a line of earth appears, it is "Parents," if a line of water appears, it is "Children," if a line of fire appears, it is "Official Ghost," if a line of wood appears, it is "Wealth," and if a line of metal appears, it is "Siblings." "Parents" represent elders, documents, houses, and vehicles; "Children" represent children, monks, Taoists, medicine, and also "Fortune Virtue" which can control "Official Ghost." "Official Ghost" represents official positions, illness, thieves, and ghosts; "Wealth" represents spouses, money, and goods; "Siblings" represent peers and friends, and also represent disputes and financial loss. For any divination, take the relevant line as the "Useful God," which is the general principle of six-line divination.

常以世為我，應為他人。世若克應我吉，應若克世我凶。內卦克外吉，外卦克內凶。

The general principle of divination: the World Line represents the person seeking divination, and the Response Line represents the other party or someone else. If the World Line overcomes the Response Line, it means I can control the other, which is favorable for me; if the Response Line overcomes the World Line, it means the other can control me, which is unfavorable. Similarly, the Inner Trigram (Lower Trigram) represents myself, and the Outer Trigram (Upper Trigram) represents the other person. If the Inner Trigram overcomes the Outer Trigram, it means my side is in a favorable position, which is good; if the Outer Trigram overcomes the Inner Trigram, it means external forces are pressing me, which is bad. Whenever asking about transactions, disputes, seeking help from others, or contests where two sides are opposing, first examine these mutual overcoming relationships to determine the general strength and outcome.

（空亡，八大凶神也）甲子旬中戍亥空，甲戍旬中申酉空，甲申旬中午未空，甲午旬中辰巳空，甲辰旬中寅卯空，甲寅旬中子丑空。

"Kongwang" is one of the eight evil spirits. The ten heavenly stems are paired with the twelve earthly branches, but in each ten-day period, only ten branches can be paired, leaving two branches without a stem to match, which are called "Kongwang" for that period. In the Jiazi period, from Jiazi to Guiyou, the branches Xu and Hai are left unpaired; in the Jiaxu period, Shen and You are left unpaired; in the Jiashen period, Wu and Wei are left unpaired; in the Jiawu period, Chen and Si are left unpaired; in the Jiachen period, Yin and Mao are left unpaired; in the Jiayin period, Zi and Chou are left unpaired. When casting a hexagram, the "Kongwang" is determined by the ten-day period of the day of casting. If the useful god falls into "Kongwang," it indicates that the matter is empty and not real, with only a name but no substance. If a prosperous and strong line falls into "Kongwang," it is called "Zhenkong" and is difficult to rely on. If a weak and confined line falls into "Kongwang," there is actually no loss. The day when the period is filled again often indicates the fulfillment. The character "Xu" in the original text is mistakenly carved as "Shu," which is a similar-looking error, but it should be read as "Xu."

宮姓屬土，商姓屬金，角姓屬木，徵姓屬火，羽姓屬水。

Ancient people classified surnames according to the five tones and then associated them with the Five Phases, called "five surnames": those of the Gong tone belong to earth, those of the Shang tone belong to metal, those of the Jue tone belong to wood, those of the Zhi tone belong to fire, and those of the Yu tone belong to water. When divining a卦, if one needs to determine who the person is, where a lost item is located, or the nature of a person involved in a matter, one can compare the Five Phases of the moving line or the useful god with the Five Phases of the person's surname. If they mutually generate, they are beneficial to each other; if they mutually control, they are harmful. This was a common method used in Tang and Song dynasties for determining the suitability of a dwelling, selecting a favorable day, and divining the situation of a visitor. Here it is listed as a reference for the method of determining "coming matters."

乾為天為父，（三畫皆奇，稟純陽之氣，故為天為父。）坤為地為母，（三爻皆偶，具純陰之體，故為地為母。）

The Qian hexagram represents both Heaven and the father. The original commentary says: The three lines of Qian are all odd lines, or yang lines, which embody pure yang energy. Therefore, in terms of natural phenomena, it represents Heaven, and in terms of human relationships, it represents the father. The Kun hexagram represents both Earth and the mother. The original commentary says: The three lines of Kun are all even lines, or yin lines, which embody pure yin energy. Therefore, in terms of natural phenomena, it represents Earth, and in terms of human relationships, it represents the mother. The Qian and Kun hexagrams are the parents of the sixty-four hexagrams. The other six hexagrams among the eight trigrams are generated through the interaction of this father and mother. When using the hexagrams for divination, the imagery of the Six Relations also begins from here.

震坎艮為男，巽離兌為女。（震初爻奇，故謂之長男。坎中爻奇，故謂之中男。艮上爻奇，故謂之少男。巽初爻偶，故謂之長女。離中爻偶，故謂之中女。兌上爻偶，故謂之少女。）

The trigrams Zhen, Kan, and Gen represent male, while Xun, Li, and Dui represent female. The original commentary explains the method of taking images: within a single trigram, if there is one line that differs from the other two, this unique line determines the gender and the order of the trigram. In the trigram Zhen, the first line is yang, representing the eldest son; in Kan, the middle line is yang, representing the middle son; in Gen, the top line is yang, representing the youngest son. In the trigram Xun, the first line is yin, representing the eldest daughter; in Li, the middle line is yin, representing the middle daughter; in Dui, the top line is yin, representing the youngest daughter. A trigram with few yang lines, where yang is dominant, becomes a male trigram; a trigram with few yin lines, where yin is dominant, becomes a female trigram. A line in a lower position represents the elder, a middle line represents the second, and a top line represents the younger. When divining about family members and their relationships, this system of "one father, one mother, six children" is often used.

八卦配五行，水火木金土，（乾兌屬金，震巽屬木，離屬火，坎屬水，坤艮屬土。）

Each of the eight trigrams is associated with one of the five elements, which are water, fire, wood, metal, and earth. The original commentary states that Qian and Dui belong to metal, Zhen and Xun belong to wood, Li belongs to fire, Kan belongs to water, and Kun and Gen belong to earth. Metal, wood, and earth each correspond to two trigrams, while water and fire each correspond to one trigram, which matches the earlier section on "the elements of the trigrams." Once the trigrams are assigned to an element, the eight trigrams under one hexagram all belong to the same palace and element. Then, by comparing this element with the elements of each line, the five categories of the six relations—parents, siblings, children, wealth, and official ghost—can be determined.

內外卦既成，（凡占初擲者為初爻，自下向上。假合初三擲皆奇，是謂內卦得乾。再三擲皆偶，是謂外卦得坤。合而言之，為地天泰卦。他並仿此。）考渾天甲子。（見前決例，□□最要熟記。）

After both the inner and outer trigrams have been cast, refer to the Holysphere Jiazi Table to assign the heavenly stems and earthly branches to the six lines. The original commentary explains the order of casting: the first cast is the first line, and they are arranged from bottom to top. Suppose the first three casts result in odd lines, then the inner trigram is Qian (Heaven); then, if the next three casts result in even lines, the outer trigram is Kun (Earth); thus, the combination of upper Kun and lower Qian forms the hexagram "Earth over Heaven" (Tai), and the rest follows the same pattern. As for the Holysphere Jiazi, see the "Holysphere Six Positions Diagram" listed earlier for the fixed rules; it is most important to memorize it. The original commentary is missing two characters, which should be retained as they are. Casting from bottom to top is consistent with the order of the eighteen steps of divination with the yarrow stalks, starting with the first line. If reversed, the positions of the world, response, and six relations of the entire hexagram will be incorrect.

我生為子孫，（如金宮卦見水爻便是。凡卦有子孫，謂之福德爻。）生我為父母，（如金宮卦見土爻者是。凡卦中父母爻動，憂子孫。）

The爻 I was born under is called 「子孙」. The original commentary gives an example: in a卦 of the metal element, if a water爻 appears, this is because metal generates water. Any爻 that is a 「子孙」 is also called 「福德爻」, which is a beneficial deity capable of resolving misfortunes and subduing ghosts. The爻 that generates me is called 「父母」. The original commentary gives an example: in a卦 of the metal element, if a earth爻 appears, this is because earth generates metal. Whenever the 「父母」爻 is activated in a卦, one should worry about the younger generation, because the parents overcome the children. This is particularly inauspicious when predicting a child's illness or when the children are traveling.

我克者為財，（如金宮卦見木爻者是。凡占財爻動合殺，憂父母病。）妻妾財同此。（凡婚姻及求財，皆要此卦爻旺相有氣，不落空亡。）

The爻 that I overcome is the "Wealth" (妻财). The original commentary gives an example: when a卦 with the Metal palace encounters a Wood爻, this is because Metal overcomes Wood. Whenever the Wealth爻 is activated and appears together with a harmful star, one should worry about the illness of the Parents, because Wealth can overcome Parents. The item of wife and concubine shares the same爻 as Wealth, and they have the same symbolic meaning. The original commentary says: whenever divining about marriage or seeking wealth, the Wealth爻 must be prosperous and strong, not falling into emptiness, in order to have hope; if the Wealth爻 is weak and confined or falls into emptiness, then marriage will not succeed and wealth will not be obtained.

克我者為鬼，（如金宮見巳午火是。凡疾病皆視此爻，知鬼神情狀。）求官亦堪許，（選舉求官皆視此爻。以得時為貴，得時者，春寅卯，夏巳午，秋申酉，冬亥子。更忌有子孫爻動，克官鬼。）

The yao that overcomes me is called "Official Ghost." The original commentary gives an example: in a hexagram of the metal palace, if the fire yao of Si or Wu appears, it is because fire overcomes metal. In divination about illness, one should look at this yao; from its five phases direction, one can infer which ghost or spirit is causing trouble. For seeking an official position, one also relies on this yao. The original commentary says: when taking the imperial examination or seeking an official post, one should look at the Official Ghost yao, and "being in season" is considered valuable. By "being in season," it means in spring seeing the wood yao of Yin or Mao, in summer seeing the fire yao of Si or Wu, in autumn seeing the metal yao of Shen or You, and in winter seeing the water yao of Hai or Zi, that is, the earthly branch of the yao is in harmony with the season. Seeking an official position especially dislikes the Children yao being active, because the Children yao directly overcomes the Official Ghost yao; once it moves, there will be obstacles in one's official career. The same Official Ghost yao, when divining about illness, is the harmful root of the disease, but when divining about official positions, it becomes the required useful god. The fortune or misfortune of the useful god depends on the matter being divined; this is a crucial point in the six爻 divination method.

比和為兄弟，蓋因同類取。（如金宮見申酉爻，此爻動，忌妻妾疾病。）

The yao of the same type as me is called "Brothers." This is based on the principle of seeking similar energies. The original commentary gives an example: in a hexagram of the metal palace, if the yao of Shen or You metal appears, it is considered. If this yao moves, it is inauspicious for matters concerning wife and concubine or illness, because the Brothers yao overcomes the Wealth yao. When it moves, it indicates misfortune for wife and concubine, loss of wealth, and disputes among peers. The five categories of the Six Relations are now fully explained: Parents, Children, Wealth, Official Ghost, and Brothers. All six yao in a hexagram fall into these five categories. When divining, whichever category is relevant to the matter at hand is taken as the Useful God.

喜慶視青龍，（屬木，春旺。其神若同子孫發動，及持世有氣，不落空亡，主有婚姻官祿財帛，添進人口之喜。）凶喪視白虎，（屬金，秋旺。其神臨身世應，及與鬼爻財爻同宮有氣，定主有孝服。不動不克好。）

Joyful events are indicated by the Azure Dragon. The original commentary says: the Azure Dragon belongs to the Wood element and is most vigorous in spring. If this spirit is activated together with the Children line, or if it is present on the World line and has strength without falling into emptiness, there will be happy events such as marriage, official positions, wealth, and the birth of a child. Unfavorable and funeral matters are indicated by the White Tiger. The original commentary says: the White Tiger belongs to the Metal element and is most vigorous in autumn. If this spirit is present on the self line, the World line, or the Response line, and is in the same palace as the Official Ghost line or the Wealth line with strength, there will certainly be matters involving mourning and wearing mourning clothes; if it is not activated and does not harm the self, World, or Response lines, then there will be no problem. Each of the Six Spirits governs a particular type of matter. The Azure Dragon governs auspicious events, while the White Tiger governs injuries and punishments. The same spirit, whether activated or not, and whether it has strength or not, can lead to vastly different outcomes of good or bad fortune.

口舌應朱雀，（屬火，夏旺。其神臨身世應，或動克身世應吉。與財同宮，定主文書口舌，公事立至，無氣則吉。）陰私驗玄武，（屬水，冬旺。其神動克身世應，主女多疾病，盜賊事。）

The mouth and disputes are indicated by the Vermilion Bird. The original commentary says: the Vermilion Bird belongs to the Five Phases of fire, and it is strongest in summer. When this god appears on the body line, the world line, or the response line, or when it moves and attacks the body, world, or response lines, it indicates disputes and arguments. If it is in the same palace as the wealth line, there will certainly be correspondence and disputes, and legal matters will follow soon. If the Vermilion Bird is not in its season, it will not have much effect, and there will be no incidents. Secret and private matters are indicated by the Black Tortoise. The original commentary says: the Black Tortoise belongs to the Five Phases of water, and it is strongest in winter. When this god moves and attacks the body, world, or response lines, it indicates illness among female family members and theft or robbery. The Vermilion Bird governs open disputes and official documents, while the Black Tortoise governs secret affairs and theft. One is visible, the other is hidden, and they are opposite to each other.

鰧蛇多怪夢，（屬土，四季旺。其神土若克身世應，主憂疑虛驚怪夢。）勾陳事田土。（屬土，四季旺。其神動克身世應，主有疾病，官司，相爭田土屋宅山林之事。若刑世應，主墳墓不安。）

The spirit Tengshe often indicates strange dreams and nightmares. The original commentary says: Tengshe belongs to the Earth element and is strongest in the last months of the four seasons. If this Earth spirit attacks the body line, the world line, or the response line, the person may experience inner doubts and unease, sudden fears, and frequent strange dreams. Gou Chen governs matters related to land and wood. The original commentary says: Gou Chen also belongs to the Earth element and is strongest in the last months of the four seasons. If this spirit attacks the body line, world line, or response line, there may be illness, legal disputes, and conflicts over land, houses, or forests; if it刑克 the world line or response line, it indicates instability in the ancestral graves, and one should pay attention to the风水 of the tomb. Tengshe and Gou Chen both belong to the Earth element, but Tengshe governs the virtual and the sense of fear and illusion, while Gou Chen governs the real and matters related to land, with one being virtual and the other real, and they should not be confused.

動爻驗支變，（支變者，謂如乾變巽則吉，是子爻。子或丑，所謂子與丑合。或支得離，是子刑卯則凶。或支得艮，是子遇辰，更得申日或申旬或申月，為三合申子辰水，事則吉。或支得坤，是子遇未，為六害凶。他並仿此消息推之。）

The fortune of a moving line should be judged by the changes in the earthly branches. The original commentary gives an example: "Branch change" refers to the relationship between the original branch of the moving line and the branch it transforms into. For instance, in the Qian hexagram, the first line is assigned the Jiazi water branch. If Qian changes to Xun, the first line of Xun is assigned Xinchou. The original branch Zi changes to Chou, and Zi and Chou are in harmony, so it is favorable. If it changes to Li, the first line of Li is assigned Jimao. Zi is in conflict with Mao, so it is unfavorable. If it changes to Gen, the first line of Gen is assigned Bingchen. Zi meets Chen, and if it also meets Shen on the day, in the Shen decade, or in the Shen month, then Shen, Zi, and Chen form a triple harmony of water, making the outcome favorable. If it changes to Kun, the first line of Kun is assigned Yiwei. Zi and Wei are in conflict, which is the six harm, so it is unfavorable. The same method applies to other lines. Therefore, judging a moving line cannot rely solely on the original branch, but must also consider the transformed branch, as well as the branches of the day, month, and decade. Harmony, conflict, triple harmony, and six harm each indicate different outcomes.

大殺日下數，（甲乙豬，丙丁羊，戊己犬，庚辛虎，壬癸蛇。）天喜喜事至，（正戌，二亥，三子，四丑，五寅，六卯，七辰，八巳，九午，十未，十一申，十二酉。一說云：春戌夏丑秋辰冬未。）

The Inauspicious Spirit "Da Sha" is determined by the Heavenly Stem of the day of the divination. The original annotation lists a mnemonic: on days of Jia and Yi, the animal is the Pig (Hai); on days of Bing and Ding, it is the Sheep (Wei); on days of Wu and Ji, it is the Dog (Xu); on days of Geng and Xin, it is the Tiger (Yin); and on days of Ren and Gui, it is the Snake (Si). When this earthly branch appears as a line in the hexagram, it indicates Da Sha affecting the person. The吉神 "Tian Xi" brings joy upon its arrival. The original annotation provides a rule based on the month: in the first month, it is in Xu; in the second month, in Hai; in the third month, in Zi; in the fourth month, in Chou; in the fifth month, in Yin; in the sixth month, in Mao; in the seventh month, in Chen; in the eighth month, in Si; in the ninth month, in Wu; in the tenth month, in Wei; in the eleventh month, in Shen; and in the twelfth month, in You, progressing one branch each month. Another approach divides it by the four seasons: in spring, it is in Xu; in summer, in Chou; in autumn, in Chen; and in winter, in Wei. The Inauspicious Spirit is determined by the day, while the吉神 is determined by the month, each following their own rules, and they should not be mixed.

遇貴謀薦舉。（甲戊庚日牛羊，乙己日鼠猴，丙丁日豬雞，壬癸日兔蛇，庚辛逢虎馬，此是貴人方。此天乙貴人，卦中有此爻者，得貴人攜持。）

When the trigram contains a nobleman, it is favorable for seeking recommendations and promotion. The original commentary lists the rule for the Heavenly Nobleman (Tianyi Guiren): on days of Jia and Wu, the nobleman is in the Ox (Chou) and the Sheep (Wei); on days of Yi and Ji, the nobleman is in the Rat (Zi) and the Monkey (Shen); on days of Bing and Ding, the nobleman is in the Pig (Hai) and the Rooster (You); on days of Ren and Gui, the nobleman is in the Rabbit (Mao) and the Snake (Si); on days of Geng and Xin, the nobleman is also in the Tiger (Yin) and the Horse (Wu). This is the commonly used "Heavenly Nobleman" system. If a trigram contains this branch, it indicates receiving support and assistance from a nobleman. For divinations concerning seeking official positions, visiting officials, or making requests, it is most favorable if the nobleman's line is strong and vigorous, holds the world line, or generates and harmonizes with the world line.

六合百事吉，（子與丑合，寅與亥合，卯與戌合，辰與酉合，巳與申合，午與未合。子月丑爻動，持世皆吉。）六害百事阻，（子害未，丑害午，寅害巳，卯害辰，亥害申，戌害酉。）

In the hexagram, if the Six Harmony is formed, all matters will be auspicious. The original commentary lists the Six Harmony: Zi (Water) harmonizes with Chou (Earth), Yin (Wood) harmonizes with Hai (Water), Mao (Wood) harmonizes with Xu (Earth), Chen (Earth) harmonizes with You (Metal), Si (Fire) harmonizes with Shen (Metal), and Wu (Fire) harmonizes with Wei (Earth). For example, if a hexagram is cast in the month of Zi and the You爻 moves or holds the world position, it is auspicious because the month builder and the yao are harmonious. If the hexagram incurs the Six Harm, all matters will be obstructed. The original commentary lists the Six Harm: Zi harms Wei, Chou harms Wu, Yin harms Si, Mao harms Chen, Hai harms Shen, and Xu harms You. The Six Harm arises from the Six Harmony—two branches originally intended to harmonize are separated by a third branch, leading to resentment and harm. Thus, it indicates hidden obstruction and impediments, which is the opposite of the harmonious and smooth nature of the Six Harmony.

刑沖與墓絕，舉動多憂阻。（三刑謂：子刑卯。丑刑戌，戌刑未，未刑丑。寅刑巳，巳刑申，申刑寅。辰、午、酉、亥為自刑。四沖謂：子午、卯酉、寅申、巳亥、辰戌、丑未。四墓謂：金墓丑，木墓未，火墓戌，水土墓在辰。四絕謂：金絕寅，木絕申，火絕亥，水土絕在巳。）

In a hexagram, if there are punishments, clashes, or if the useful god enters its tomb or reaches its end, any action is likely to be troubled and obstructed. The original commentary lists these four situations. Three punishments: the punishment of Zi on Mao is called "punishment of disrespect"; the punishments of Chou on Xu, Xu on Wei, and Wei on Chou are called "punishment of power"; the punishments of Yin on Si, Si on Shen, and Shen on Yin are called "punishment without kindness"; and when Chen, Wu, You, and Hai each meet their own branches, it is called "self-punishment." Clashes: Zi and Wu, Mao and You, Yin and Shen, Si and Hai, Chen and Xu, and Chou and Wei clash with each other, the original text refers to them as "four clashes," but in reality, there are six pairs, which are commonly known as "six clashes." Tomb: the tomb of metal is in Chou, the tomb of wood is in Wei, the tomb of fire is in Xu, and the tombs of water and earth are both in Chen; when the useful god enters its tomb, it becomes confused and unclear, and things are hidden and cannot be revealed. End: metal reaches its end in Yin, wood reaches its end in Shen, fire reaches its end in Hai, and water and earth reach their ends in Si; when the useful god reaches its end, its energy is exhausted and it cannot act. Punishments indicate damage and connection, clashes indicate disturbance and disorder, tombs indicate difficulty and inability to proceed, and ends indicate a cut-off with no support. These four are all signs of obstruction.

六十四卦名，吉凶為定主，（如：遇泰則通，遇否則塞，遇屯則厄，遇蹇則難，遇遁則逃，遇明夷則暗，遇剝不利，遇晉康寧。）

The names of the sixty-four hexagrams already indicate the general direction of fortune or misfortune. The original commentary gives examples: if one draws the hexagram Tai, it signifies smoothness and ease; if one draws the hexagram Pi, it signifies blockage and obstruction; if one draws the hexagram Zun, it signifies hardship in beginning; if one draws the hexagram Jian, it signifies difficulty in progress; if one draws the hexagram Dùn, it signifies suitability for retreat and withdrawal; if one draws the hexagram Mingyi, it signifies injury to light and dim prospects; if one draws the hexagram Bo, it signifies unfavorable circumstances; if one draws the hexagram Jin, it signifies peace and smoothness. This is a method of interpretation based solely on the meaning of the hexagram name, without considering the lines. It corresponds with the previous section on "interpreting hexagram names and their overall images." Although this method is rough, it allows for a quick determination of the general trend of affairs.

大象六爻辭，細詳詩斷語。（大象：如遇益卦，見善則遷，有過則改。遇損卦，則懲忿窒欲。爻辭謂如：遇乾初九爻動，潛龍勿用，則未宜謀用也。今之卜者，正經爻辭置之不用，殊不思古聖人之書，豈虛設哉。將遂爻辭意，祖述先賢易辭，換成一詩，以驗吉凶，卜者詳之。）

The Great Image and the statements of the six lines in the hexagram must be carefully examined, and then compared with the poems provided in this book. The original commentary gives examples: when discussing the Great Image, if one divines the hexagram of Gain, the Great Image advises 'when encountering good, move towards it; when making a mistake, correct it'; if one divines the hexagram of Loss, it advises 'restrain anger and suppress desires'. When discussing the line statements, for instance, if one divines the first line of the hexagram of Heaven, the line statement says 'the dragon is hidden and should not be used', meaning it is not yet the right time to act. The original commentary also criticizes the prevailing trend: nowadays, those who divinate ignore the line statements of the Zhou Changes and do not consider that the ancients wrote these books for a purpose. Therefore, this book follows the original meaning of the line statements and continues the interpretations of previous sages, rewriting each line as a poem to verify fortune and misfortune. Diviners should carefully reflect on these. This passage is exactly how the "卜筮元龟" explains its own methodology: using the line statements as the foundation and the poetic interpretations as the application.

支干配六神，禍福如目睹，（十干、十二支，配合六神，以斷過去未來吉凶禍福。）萬事欲先知，各以其例取。（後卷自天時門至胎息門，凡二十七例，卜易君子各隨事以例而推，禍福自然朗矣。）

Matching the ten heavenly stems with the twelve earthly branches to correspond with the Six Spirits, calamity and fortune become as clear as seeing with one's own eyes. The original commentary says: using the ten heavenly stems and twelve earthly branches to match the Six Spirits—Azure Dragon, Vermilion Bird, Gou Chen, Teng Sha, White Tiger, and Black Tortoise—allows one to judge past and future fortune and misfortune. For any matter one wishes to foresee, one should take examples according to its respective category. The original commentary says: the lower volume starts from the 'Heavenly Time Gate' up to the 'Fetus and Breath Gate,' listing a total of twenty-seven gates with examples of divination. The virtuous practitioners of the Book of Changes should follow the corresponding gate according to the question asked, and thus fortune and misfortune will be as clear as a mirror. These two sentences are the concluding lines of the 'Song of the Initial Understanding of the Divination Diagrams,' and also serve as an explanation of the entire book's structure: the upper volume establishes general examples, while the lower volume divides into specific gates for detailed interpretations.

年建天符，月建直符，日建傳符，時辰直事。青龍木神，朱雀火神，勾陳土神，螣蛇土神，白虎金神，玄武水神。

The Six Spirits School's general principles begin by establishing the names of four levels of time: the annual master is called "Yearly Builder and Heavenly Talisman," the monthly master is called "Monthly Builder and Direct Symbol," the daily master is called "Daily Builder and Transmitted Symbol," and the hourly master is called "Hourly Direct Matter." The year governs the entire year, the month governs a single month, the day governs a single day, and the hour governs the present moment. These four levels proceed from distant to near, gradually narrowing down. Then determine the Five Phases of the Six Spirits: the Azure Dragon belongs to Wood, the Vermilion Bird belongs to Fire, the Gou Chen belongs to Earth, the Boa Snake also belongs to Earth, the White Tiger belongs to Metal, and the Black Tortoise belongs to Water. Each of the Six Spirits, according to their respective Five Phases, has strength and decline, and each presides over a particular aspect of human affairs. The examples of years, months, and days mentioned later must be matched with these two sets of names.

如子年占卦，內有子爻動或持世方斷。

For example, when divining a hexagram in the year of Zi, it is necessary for the hexagram to contain a Zi water line that is active or for the Zi water line to be the ruler (世) in order to apply the method of "Year's Heavenly Talisman (年建天符)". If the hexagram does not contain the earthly branch of the current year at all, or if it does appear but is not active and is not the ruler, then this method cannot be used. This is a prerequisite for using the method of the sovereign year (太岁). The following entries under "Heavenly Talisman holding a certain deity (天符持某神)" all rely on this condition.

天符持木神。歲內有官職進益之喜。天馬並，同眾喜事。驛馬並，自己有喜。福德並，家中進益。在內象內喜，在外進外財喜。

If the yao of the current year's Tai Su is accompanied by the Qinglong, which represents the wood deity, there will be good news within a year, such as promotion in official position and increase in family business. If it is also accompanied by the Tian Ma, the good fortune will be shared by many people. If accompanied by the Yi Ma, the good fortune will be personal, often indicating promotion or success in distant travel. If accompanied by the Fu De, which is the Son and Daughter yao, there will be an increase in family members and wealth. If this yao falls within the inner trigram, the good news will come from within the family. If it falls within the outer trigram, the good news will come from outside. The same Tai Su yao, depending on the accompanying deities and whether it is in the inner or outer trigram, will differentiate the size and source of the good fortune.

持火神。君子有加官進職文字之喜。並凶，家分離，火驚恐，傷廚事。持土神。並吉，主進田產，加官喜事。並凶反此，官事勾連，田產散亡。

When the hexagram of the current year's sovereign (太岁) falls on the Vermilion Bird (朱雀), which is the fire deity: it indicates that the current official will have good fortune, such as promotion and honor in official matters, due to the Vermilion Bird's association with documents and communications. However, if it is combined with malevolent deities, it may lead to family discord, fires, fear, or accidents in the kitchen area. If the hexagram of the current year's sovereign falls on Gou Chen or Tan Sha, which are earth deities: when combined with benevolent deities, it signifies good fortune such as acquiring land and promotion in rank; but when combined with malevolent deities, it results in the opposite, such as continuous legal troubles and loss of property. Thus, the six deities themselves do not inherently bring good or bad fortune; it all depends on whether they are combined with benevolent or malevolent deities.

持金神。並吉，主道路遠行吉。並凶，悲憂愁慘，挫志損神，血光喪服。

If the hexagram of the Tai Sui (Year God) falls on the White Tiger, which is a metal deity: when it is combined with a beneficial deity, it indicates smooth travel and success in going out and traveling. The White Tiger originally governs movement and travel, and when combined with a good deity, it transforms into favorable conditions for action. However, when combined with an evil deity, it leads to sorrow and grief throughout the year, with setbacks in aspirations, exhaustion of spirit, and even incidents involving bloodshed or mourning attire. The White Tiger, being of metal, represents severity and killing; it is the deity that differs most between good and bad fortune. Therefore, when making a judgment, one must carefully examine which deity it is combined with.

持水神。並吉，主進舟船，並酒之財。並凶，則主盜賊，船水之厄難。更取氣象消息，重主過去，交主未來。動克世應斷之，不動不克不折。貴人及應舉人見天符大吉，常人小人見之反不利。

The line representing the current year's ruler (Tai Su) if it is on the Black Tortoise (Xuan Wu), which is associated with water: if it is accompanied by auspicious deities, it indicates gaining wealth through boats, ships, or alcohol and other goods; if it is accompanied by inauspicious deities, it suggests theft, loss, or danger from drowning or capsizing. In addition, one must also consider the prosperity and decline of the hexagram's energy: if the moving line is 'heavy' (old yang), the matter it indicates has already passed; if it is 'change' (old yin), the matter is yet to come. In summary, one should judge based on whether the Tai Su line is activated and controls the World Line and Response Line; if it is neither activated nor controlling, there is no need to make a judgment. Finally, this should be considered differently for different people: officials and those taking exams will find it a great blessing to encounter the Heavenly Talisman; however, ordinary people or those of low status encountering it will be disadvantageous, as the energy of the current year's ruler is powerful and only those of appropriate status can bear it.

每月月建爻動方斷。前是定局，後是吉凶斷例。

The system of "Month Builder Direct Symbol" requires that the yao (line) corresponding to the month's Month Builder be activated within the hexagram in order to make a judgment. Below is a table of fixed positions, listing the earthly branches where the Six Spirits fall each month. After the table, there are examples of auspicious and inauspicious interpretations, explaining the different matters each spirit governs when it falls within the inner or outer trigram. The order of first the table and then the examples is the standard format of this system.

正　二　三　四　五　六　七　八　九　十　十一　十二 青龍　寅　卯　辰　巳　午　未　申　酉　戌　亥　子　丑 白虎　申　酉　戌　亥　子　丑　寅　卯　辰　巳　午　未 朱雀　巳　午　未　申　酉　戌　亥　子　丑　寅　卯　辰 玄武　亥　子　丑　寅　卯　辰　巳　午　未　申　酉　戌 勾陳　丑　寅　卯　辰　巳　午　未　申　酉　戌　亥　子 螣蛇　辰　卯　寅　丑　子　亥　戌　酉　申　未　午　巳

This table shows the fixed positions of the Six Spirits according to the lunar months. The horizontal rows represent the months from January to December, and the vertical columns represent the Six Spirits. The method of reading and using this table is as follows: The Azure Dragon (Qinglong) is located at the same branch as the month's builder (Yuejian). For example, in the first month (January), the builder is寅 (Yin), so the Azure Dragon is also at寅 (Yin). The White Tiger (Baihu) is located at the branch that is opposite to the month's builder, which is called the "Month Breaker" (Yuepo). For example, in the first month (January), the builder is寅 (Yin), so the White Tiger is at申 (Shen), since寅 and申 are opposite. The Vermilion Bird (Zhulong) is located three branches ahead of the month's builder. For example, in the first month (January), the builder is寅 (Yin), so the Vermilion Bird is at巳 (Si). The Black Tortoise (Xuanwu) is located three branches behind the month's builder. For example, in the first month (January), the builder is寅 (Yin), so the Black Tortoise is at亥 (Hai). The Gou Chen is located at the branch immediately before the month's builder. For example, in the first month (January), the builder is寅 (Yin), so Gou Chen is at丑 (Chou). The Gou Chen then moves forward one branch each month. A song mentions "the Black Tortoise is three behind," but this does not match the arrangement in this table, so we follow the table instead, noting the difference. The Snake (Tengshe) moves backward: in the first month (January), it is at辰 (Chen), then in the second month (February) it moves to卯 (Mao), in the third month (March) to寅 (Yin), and so on, moving backward each month until the twelfth month (December), when it is at巳 (Si). When divining, look at the branch of the moving line (Dongyao) in the hexagram and determine which of the Six Spirits it falls under for that month. Then use that spirit to interpret the matter.

月建青龍在內象，月內有婚姻進人口之喜。在外象，求官進職吉。破為白虎，月內有人疾，陰女陽男。子孫兄弟父母妻財，並可預斷之。若帶殺同鬼，孝服。外象遠路行人之事。

The Moon Builder's Azure Dragon, if located in the Inner Trigram, indicates there will be happy events such as marriage or the addition of new family members in the family during this month. If it is located in the Outer Trigram, it is favorable for seeking official positions and career advancement, indicating smooth promotion. The position of the Month Breaker is the White Tiger. If the White Tiger is activated, there will be illness in the family during this month. To determine whether the sick person is male or female, look at the yin and yang of the line—yin line indicates a female, yang line indicates a male. Then check which of the Six Relations the line belongs to—whether it is Children, Siblings, Parents, or Wealth. This will allow prediction of which generation the sick person belongs to. If the White Tiger also brings Inauspicious Sha (fate of death) and is in the same position as the Official Ghost, it is not just illness but also indicates mourning and wearing of mourning clothes. If the White Tiger is located in the Outer Trigram, it indicates matters concerning someone who is away from home.

前三朱雀。在內官事口舌事，在外文書之喜。後三玄武。在內陰私伏匿，在外象盜賊失脫之事。後三勾陳。在內象爭訟嫉妒，在外象田宅勾留。

The Month Builder (月建) three positions ahead is the Vermilion Bird (朱雀). If the Vermilion Bird falls in the Inner Trigram (内卦), it indicates disputes and quarrels within the family. If it falls in the Outer Trigram (外卦), it signifies good news from outside, such as recommendations, official notices, or letters. The Month Builder three positions behind is the Black Tortoise (玄武). If the Black Tortoise falls in the Inner Trigram, it suggests hidden affairs or secret matters within the family, or someone hiding. If it falls in the Outer Trigram, it indicates theft, loss, or disappearance. Gou Chen also says it is three positions after the Month Builder (according to the fixed table, it is actually one position before the Month Builder, but there is a discrepancy here). If Gou Chen falls in the Inner Trigram, it indicates disputes and mutual accusations within the family, along with jealousy. If it falls in the Outer Trigram, it suggests involvement in land or property matters. Each of the three deities divides into Inner and Outer, with Inner Trigram representing the family and Outer Trigram representing others and external affairs.

螣蛇。進在辰月，不虛驚遁廁，怪獸驚恐，在外象非橫災。右爻動或克世應斷之，不動不克不斷。交未來，重過去，吉凶可見。

The spirit of Tan She moves according to the fixed chart, starting from the Chen position in the first month and retreating month by month. This sentence has some missing or incorrect characters. The general meaning is that when Tan She is on a line, it indicates sudden fright and strange occurrences: being startled without cause, hiding in secluded places to avoid trouble, and being frightened by strange animals or objects. If Tan She is on the outer trigram, it indicates unexpected misfortunes coming from outside. All these points must be considered with the premise that the lines on the right must be active, or active and capable of overcoming the World Line and the Response Line, in order to make a judgment. If they are not active and do not overcome, then no conclusion should be drawn. As for the timing of the outcome, look at whether the moving line is "jiao" or "chong" — "jiao" means old yin, indicating future events; "chong" means old yang, indicating past events. In this way, both good and bad outcomes, as well as their speed, can be understood.

建前後二位，禍福相同。子與丑同，寅與卯同，辰與巳同，午與未同，申與酉同，戌與亥同。

The two branches adjacent to the Month Builder are considered to govern the same fortune and misfortune as the Month Builder itself, and can be treated together. The specific pairings are: Zi and Chou are considered together, Yin and Mao are considered together, Chen and Si are considered together, Wu and Wei are considered together, Shen and You are considered together, and Xu and Hai are considered together. The twelve branches are paired in pairs with similar energies: Zi and Chou both belong to the northern water and earth, Yin and Mao both belong to the eastern wood, Chen and Si belong to wood and fire, Wu and Wei both belong to the southern fire and earth, Shen and You both belong to the western metal, and Xu and Hai belong to metal and water. Therefore, even if the branch of the Month Builder is not directly present in the hexagram, if one of its paired branches is present, it can still be interpreted according to the principle of the Month Builder's direct symbol for determining fortune and misfortune.

如子日占，子爻動，定應在今日。

For example, if on a day of the branch Zi (Water), a line representing Zi Water is activated in the hexagram, then the matter being divined will definitely come to fruition on that day. The day branch is the closest layer for determining the time of fulfillment; the year indicates one year, the month indicates one month, but the day branch brings it down to the present moment. If the moving line in the hexagram shares the same branch as the day of divination, the matter will be resolved on that very day.

卦爻　甲乙　丙丁　戊　己　庚辛　壬癸 上爻　玄武　青龍　朱雀　勾陳　鰧蛇　白虎 五爻　白虎　玄武　青龍　朱雀　勾陳　鰧蛇 四爻　鰧蛇　白虎　玄武　青龍　朱雀　勾陳 三爻　勾陳　鰧蛇　白虎　玄武　青龍　朱雀 二爻　朱雀　勾陳　鰧蛇　白虎　玄武　青龍 初爻　青龍　朱雀　勾陳　鰧蛇　白虎　玄武

This method arranges the Six Spirits according to the Heavenly Stem of the day on the six lines of the hexagram, commonly known as "starting the Six Spirits." The vertical lines are read from bottom to top, representing the First Line to the Top Line. The horizontal rows represent six groups of Heavenly Stems. The order of the Six Spirits is fixed and unchanging, always proceeding from Azure Dragon, Vermilion Bird, Gou Chen, Teng Sha, White Tiger, and Black Tortoise, starting from the First Line and moving upward. The difference lies only in which spirit begins the sequence. On Jia and Yi days, the sequence starts with Azure Dragon on the First Line; on Bing and Ding days, it starts with Vermilion Bird; on Wu days, it starts with Gou Chen; on Ji days, it starts with Teng Sha; on Geng and Xin days, it starts with White Tiger; and on Ren and Gui days, it starts with Black Tortoise. Once the starting spirit is determined, the remaining five spirits follow in order upward until the Top Line, filling all six positions. Therefore, when consulting the table, one simply needs to locate the column corresponding to the day's Heavenly Stem and read from bottom to top to determine which spirit is associated with each line. Once the Six Spirits are placed, any movement, holding the line, or being affected by a trigram must be considered together with the spirit associated with that line. Azure Dragon signifies joy and celebration, Vermilion Bird signifies disputes and written matters, Gou Chen signifies land and property issues, Teng Sha signifies false alarms and strange occurrences, White Tiger signifies illness and mourning, and Black Tortoise signifies secrecy and theft.

青龍內搖多喜慶，（注：青龍在內三爻動，主家中有婚姻喜慶之事。春寅卯爻為旺相。）

The Azure Dragon is active within the inner trigram, indicating many joyful events. The original commentary states that when the Azure Dragon falls on the first, second, or third lines of the inner trigram and becomes active, it signifies marital happiness within the family. The Azure Dragon belongs to the wood element, so when it is active in spring or on the wood lines of寅 or卯, it is prosperous and strong, resulting in more genuine and significant joy. The inner trigram represents the family's internal affairs, so this interpretation pertains to domestic happiness.

白虎內驚憂疾病，（注：白虎，金神。或在水爻上來，是水為白虎，入墓，占疾大凶。如庚辛日卜得乾卦，甲子水動，是水為白虎，化為辛丑土，內見巽，水墓在辰，又曰白虎金神，名兩重入墓，必見死亡。他皆仿此。秋申酉爻上動，為旺相尤凶，休囚吉。）

The White Tiger in the inner trigram indicates fear and illness. The original commentary says: the White Tiger is a metal deity. If it falls on a water line, then that water line is considered as the White Tiger; if that water line is also in its Storage, then the divination regarding illness is extremely dangerous. For example, on a day of Geng or Xin, if the乾卦 is obtained, the White Tiger starts from the first line. The first line is Jiazi, which belongs to water. This water line is activated, so it is called "water as the White Tiger." It transforms into Xinchou earth, and within the卦 there is the巽 wood. The Storage of water is in Chen, while the Storage of metal, which is the White Tiger itself, is in Chou. Thus, both water and metal are in their Storage, called "two layers entering the墓库," which definitely indicates death. Other situations should be analyzed in the same way. Since the White Tiger belongs to metal, when it is activated in autumn or on the lines of Shen or You (metal), it is prosperous and strong, causing even greater calamity. If it encounters weak and confined conditions, it will not lead to disaster.

朱雀飛揚口舌驚，（注：朱雀，火神。亦有氣為朱雀者，附亥子爻，文字無氣，口舌亦無喜。夏巳午上動為旺相。）玄武內搖憂遠路。（注：玄武內搖，主陰私走失。冬亥子爻上動為旺相。）

The Vermilion Bird is active and restless, indicating disputes and verbal conflicts. The original commentary says: The Vermilion Bird is the god of fire, so we must check whether it has strength; if the Vermilion Bird is attached to the Water trigrams of亥 or子, water overcomes fire and the fire has no strength, then matters concerning documents will not succeed, and disputes will not arise, resulting in both sides being left empty-handed. The Vermilion Bird belongs to fire, so it is prosperous and strong in summer, and when it is on the fire trigrams of巳 or午, it is considered prosperous. If the Black Tortoise is active within the inner trigram, there is worry about distant travel. The original commentary says: The Black Tortoise being active within the trigram indicates there may be hidden private affairs within the family or people going missing. The Black Tortoise belongs to water, so it is prosperous and strong in winter, and when it is on the water trigrams of亥 or子, it is considered prosperous. These two deities, one representing fire and the other water, one governing open disputes and the other hidden losses, each becomes strong when they are in their respective elements.

殺陰內動憂亡歿，鰧蛇內搖怪驚卒，（注：殺陰例：正午、二巳、三辰、四卯、五寅、六丑、七子、八亥、九戌、十酉、十一申、十二未。已上逐月下。螣蛇附之爻動者，其家定主有怪異事，惟受官大吉也。）

The Inauspicious Spirit "kill the Yin" when activated within the inner trigram indicates concern for loss or death; the "Teng She" snake when activated within the inner trigram signifies sudden strange and frightening events. The original commentary lists the fixed monthly positions of "kill the Yin": in the first month it is in Wu, second in Si, third in Chen, fourth in Mao, fifth in Yin, sixth in Chou, seventh in Zi, eighth in Hai, ninth in Xu, tenth in You, eleventh in Shen, and twelfth in Wei—each month it moves back one position, following the reverse movement of the month builder. Any line in the hexagram that contains this earthly branch is considered to have "kill the Yin" on it. If "Teng She" is attached to this line and activated, there will certainly be strange occurrences in the family; however, if this appears in a divination concerning official appointments, it is actually very auspicious, as the strange energy used in the official path turns into authority.

大殺內居主傷亡，勾陳臨之言告述。（注：大殺例：正戌、二巳、三午、四未、五寅、六卯、七辰、八亥、九子、十丑、十一申、十二酉。勾陳附之，主有喪亡事。推拜官受職吉，殺爻相生相剋凶。勾陳土從辰戌丑未爻各旺相，向寅卯爻上吉，囚死。）

The "Great Killer" located in the inner trigram indicates injury or death. If Gou Chen is on this line, it suggests someone will bring a lawsuit or accusation. The original annotation lists the monthly positions of the Great Killer: in the first month it is in Xu, in the second in Si, in the third in Wu, in the fourth in Wei, in the fifth in Yin, in the sixth in Mao, in the seventh in Chen, in the eighth in Hai, in the ninth in Zi, in the tenth in Chou, in the eleventh in Shen, and in the twelfth in You. If Gou Chen is attached to the line of the Great Killer, it indicates loss or death; however, when calculating appointments or official positions, encountering it is favorable. Additionally, one should examine whether the killer line and the useful god are in mutual generation or mutual control, with mutual control being harmful. Since Gou Chen belongs to earth, it is prosperous and strong when it falls on the earth lines of Chen, Xu, Chou, and Wei. These lines have sufficient energy to bring about good or bad outcomes. If it falls on the wood lines of Yin and Mao, wood controls earth and Gou Chen is restrained, which is favorable for divination, because at this time Gou Chen is in a state of captivity and weakness.

日下大殺更推詳，甲乙豬兮丙丁羊，戊己犬處庚辛虎，父母子孫逢此殺，必定悲號入內堂。（注：甲乙亥，丙丁未，戊己戌，庚辛寅，壬癸巳。此殺推占病忌，爻動方斷。）

On the day of divination, the big killer (大杀) determined by the heavenly stem must be further carefully calculated. The rhyme says: on Jia or Yi day, the big killer is in the pig (亥); on Bing or Ding day, it is in the sheep (未); on Wu or Ji day, it is in the dog (戌); on Geng or Xin day, it is in the tiger (寅); the rhyme does not mention Ren or Gui days, but the original note adds that on Ren or Gui days, the big killer is in the snake (巳). If this Inauspicious Sha appears on the parents' line or the children's line, there will certainly be crying heard inside the hall, indicating the death of an elder or a child. The original note explains the usage: this killer is specifically used as a taboo in divination about illness, and it must be that the line is activated before a judgment can be made; if it is not activated, it is not considered. The previous section "the Great Killer day count" follows the same method and can be referred to for comparison.

白虎外搖憂遠遊，（白虎外動，主有遠行之事。）朱雀爻驚他自憂，（朱雀外動，主外來口舌。逢吉，有文字之喜。）

The White Tiger moves in the outer trigram, indicating worry about a long journey. The original commentary says: When the White Tiger moves in the outer trigram, it signifies an event involving leaving home, because the White Tiger governs roads and travel, and in the outer trigram, it relates to being on the way. If the Vermilion Bird's line is disturbed, it indicates that the person themselves is troubled. The original commentary says: When the Vermilion Bird moves in the outer trigram, it suggests disputes or conflicts from outside; if this line also meets a favorable deity, it is not about disputes but rather good news related to documents or correspondence. The outer trigram governs others and external matters, so when the same deity appears in both inner and outer trigrams, the manifestations differ accordingly.

勾陳發動言謀證，（勾陳外動，主外事勾留。）玄武須云損失愁。（玄武從土爻上來，主有損財盜賊事。）

Gou Chen moves, indicating matters involving deliberation and verification. The original commentary says: When Gou Chen moves in the outer trigram, it signifies external affairs causing entanglement, delay, and indecision. Xuan Wu moving suggests worry about loss. The original commentary says: If Xuan Wu arises from the earth trigram, earth controls water and Xuan Wu belongs to water, at this time it instead indicates financial loss and theft. Gou Chen signifies continuous entanglement, while Xuan Wu indicates hidden loss. Both are disturbances from external matters governed by the outer trigram.

青龍外言官職會，（青龍外動，主有外喜，或拜官受職喜。）鰧蛇故云憂在外，（螣蛇外動，主他事。喜是他喜，凶是他凶，吉凶必定自外而來也。）

The Azure Dragon is in the outer trigram, indicating matters related to official positions and appointments. The original commentary says: When the Azure Dragon moves externally, it signifies coming good fortune from outside, or the joy of being appointed to an official post. The Boa Snake, however, indicates worry from outside. The original commentary says: When the Boa Snake moves externally, it refers to matters concerning others; joy is someone else's joy, misfortune is someone else's misfortune. Whether good or bad, it certainly comes from outside and has nothing to do with one's own home affairs. This clearly defines the distinction between inner and outer trigrams: the inner trigram concerns one's own family and home, while the outer trigram concerns matters outside, relating to others.

大殺動須六畜災，（大殺例見前節注。外動主其六畜有損。）殺陰動須修福位。（殺陰例見前注。推拜官受職吉。）

When the Great Kill (Da Sha) is activated, one should be cautious about losses to livestock. The original commentary states: the monthly rules for determining the Great Kill are explained in the previous section. When it is activated in the outer trigram, it indicates losses to cattle, horses, pigs, sheep, chickens, and dogs in the household. When the Yin aspect of the Kill is activated, one should accumulate virtue and fortune. The original commentary states: the rules for determining the Yin aspect of the Kill are also explained in the previous commentary; when it is activated, it is appropriate to perform good deeds to appease it. However, if one calculates an official appointment or taking office and encounters it, it is considered auspicious. Internal activation indicates personal death, while external activation indicates disaster to livestock. The same Inauspicious Sha (evil killing) falling in different positions leads to different levels of severity.

青龍旺相有欣恰，朱雀文書並口舌，鰧蛇驚怪火光飛，玄武旺相防盜賊。

This passage discusses the general roles of the Six Spirits after they receive energy. The Azure Dragon, when prosperous and strong, governs matters of joy and satisfaction, including marriage and wealth. The Vermilion Bird, when energized, primarily oversees official documents and information, but also involves disputes and conflicts; if auspicious, it relates to documents, but if adverse, it leads to disputes. The Boa Snake, when energized, governs unexpected fears and strange occurrences, as well as the image of fire spreading rapidly, because the Boa Snake resembles a flying snake that flickers and moves unpredictably. The Black Tortoise, when prosperous and strong, is concerned with preventing theft and robbery. Each of the four spirits acts according to its inherent nature; when its energy is strong, the corresponding affairs will manifest clearly, but when its energy is weak, the effects will be minor.

白虎旺相兵喪事，休囚死絕卻為吉，勾陳旺相鬥訟凶，囚死兵傷自投擲。

The White Tiger is凶 when it is prosperous and strong, indicating matters of warfare and death; conversely, if the White Tiger is weak and confined, its凶 energy is fully released, turning into good fortune. The Gou Chen is凶 when it is prosperous and strong, indicating disputes and litigation; if the Gou Chen is in a weak or dying state, it signifies injury from weapons or self-inflicted injuries from falling or stumbling. Thus,凶 spirits are not always feared when they are strong: the White Tiger becomes good when it is weak, while the Gou Chen, even when weak, still brings injury. These two cannot be treated the same way; they must be remembered separately.

殺陰旺相憂囚繫，大殺臨之相□滯，六神皆盡法其例，旺論朱雀□財弊。

When the killing star and the yin star are prosperous and strong, one should worry about imprisonment and legal troubles; if the great killing star is on the line, matters will be entangled and difficult to resolve—this sentence is missing one character, so it is kept as it is without correction. The methods of interpreting the six spirits are all inferred according to the above examples, and each case can be compared accordingly. The last sentence is also missing one character, and its general meaning is: when discussing prosperity, take the Vermilion Bird as an example. The Vermilion Bird belongs to fire and is prosperous, often leading to problems with wealth, such as losing money due to documents and contracts, or spending money due to disputes and arguments. The whole passage combines the six spirits with the killing star and the great killing star, showing the general principle of determining the severity based on prosperity and decline.

白虎臨財損病憂，玄武臨財憂盜制，青龍臨財即吉慶，鰧蛇臨財主遺失。

This passage specifically discusses the different implications of the Six Spirits (Liushen) appearing on the Wealth (Qicai) hexagram. When the White Tiger (Baohu) is on the Wealth hexagram, it indicates loss of wealth and worry about illness caused by financial matters. When the Black Tortoise (Xuanwu) is on the Wealth hexagram, there is concern about theft or robbery of property. When the Azure Dragon (Qinglong) is on the Wealth hexagram, it signifies good fortune, indicating gain of wealth and the success of marriage. When the Snake (Tengshe) is on the Wealth hexagram, it suggests that property is lost or scattered and cannot be found. The same Wealth hexagram, when accompanied by different Spirits, may lead to gathering or dispersing, fortune or misfortune, clearly distinct. This is precisely where the Six Yin (Liuxin) serve as the body and the Six Spirits serve as the method in hexagram divination.

勾陳臨財遇勾留，若不爭財相嫉妒，但能依此與人占，萬事吉凶無一失。

Gou Chen is over the wealth爻, indicating that money is being detained or hindered, with debts not being repaid and funds not flowing smoothly. Even if the dispute is not about money, there must be someone envying or resenting the situation. As long as one can judge according to the above points when divining for others, there will be no mistakes in predicting the fortune or misfortune of any matter. The last two sentences are the concluding remarks of the Six Spirits school. The author is confident that this method is thorough and reliable, and the reader can apply it accordingly.

欲知卜者來何意，先看旺相休囚氣，旺相婚姻宜官職，休囚爭財官退位。（注：春艮震，夏巽離，秋坤兌，冬乾坎。凡占卜必先看八卦休旺之氣者，蓋休生之卦，乃占卜之提綱也。故內外俱在旺相者，大則求官，次則嫁娶，出類而知。凡在公在私，經常有隧者皆是也。如內外休囚者，則反此。）

To know what the person seeking the divination is really after, first examine whether the hexagram's energy is prosperous and strong (旺相) or weak and confined (休囚). If the hexagram's energy is prosperous and strong, the person's intention is likely related to marriage or seeking an official position or other matters of advancement. If the hexagram's energy is weak and confined, the person's intention is likely related to competing for wealth or facing the loss of an official position or other matters of decline. The original commentary says: in spring, the hexagrams of Gen (艮) and Zhen (震) are considered prosperous and strong; in summer, the hexagrams of Xun (巽) and Li (离) are considered prosperous and strong; in autumn, the hexagrams of Kun (坤) and Dui (兑) are considered prosperous and strong; in winter, the hexagrams of Qian (乾) and Kan (坎) are considered prosperous and strong. In all divinations, one must first examine the prosperity or decline of the eight trigrams, because the prosperity or decline of the hexagram's energy is the overall framework of divination. Therefore, if both the inner and outer hexagrams are prosperous and strong, the matter is likely about seeking an official position, and secondarily about marriage, and so on, according to the categories. If both the inner and outer hexagrams are weak and confined, then the opposite is true; the matter is certainly about retreat, failure, or loss. This method is called "推来情" (deducing the person's intention), which is used to infer the person's purpose before they even open their mouth.

身居世上欲行遊，鬼更當門官病忌，（注：鬼在第三四爻是也。子午為世身在初，丑未為世身在二，寅申為世身在三，卯酉為世身在四，辰戌為世身在五，巳亥為世身在六。又法：只取驛馬動為斷。驛馬例：申子辰馬居寅，寅午戌馬居申，亥卯未馬在巳，巳酉丑馬在亥。）

The line representing the person's body is located on the line representing the world, indicating that the person intends to travel far. The official ghost line is also in the position of the gate, so divination regarding official matters and illness should be avoided. The original commentary explains: "When the official ghost is in the position of the gate," it refers to the official ghost being in the third or fourth lines. The third and fourth lines are at the intersection of inner and outer, similar to the gate. To determine the position of the body line, look at the earthly branch of the world line: if the world line is Zi or Wu, the body line is in the first line; if it is Chou or Wei, the body line is in the second line; if it is Yin or Shen, the body line is in the third line; if it is Mao or You, the body line is in the fourth line; if it is Chen or Xu, the body line is in the fifth line; if it is Si or Hai, the body line is in the sixth line. There is another method that does not use the body line, but instead uses the movement of the post horse to determine whether the person is going out or staying. The rule for determining the post horse is: for the water trinity of Shen, Zi, and Chen, the post horse is in Yin; for the fire trinity of Yin, Wu, and Shen, the post horse is in Shen; for the wood trinity of Hai, Mao, and Wei, the post horse is in Si; for the metal trinity of Si, You, and Chou, the post horse is in Hai. When the post horse moves, it indicates movement and relocation.

胎沒懷胎犯鬼神，陰私逃避失財人。（注：胎沒二卦，春巽離，夏坤兌，秋乾坎，冬艮震。值者多是占孕病，鬼神為祟，或逃竄，或失財。凡囚死之卦，必占官司囚繫事，並犯疾厄及親戚喪亡。）

When the hexagram energy falls on the 'Tāi' (fetus) and 'Mò' (buried) levels, the inquiry is mostly about pregnancy, or about offending ghosts and spirits; there are also cases about secret matters, fleeing or hiding, or losing money. The original commentary says: the 'Tāi' and 'Mò' levels of hexagram energy correspond to the trigrams of Xùn (Wind) and Lí (Fire) in spring, Kūn (Earth) and Duì (Lake) in summer, Qián (Heaven) and Kǎn (Water) in autumn, and Gèn (Mountain) and Zhèn (Thunder) in winter — these are exactly two positions behind the currently prosperous trigrams. When a hexagram falls on these two levels, it is mostly about pregnancy, illness, or supernatural interference, or someone fleeing, or losing property. As for hexagram energy falling on the 'Qiú' (captivity) and 'Sǐ' (death) levels, it must be about legal disputes or imprisonment, along with illness, misfortune, and the death of relatives. The previous section of the eight levels of hexagram energy — 'Wàngxiāng Tāi Mò Sǐ Xiū Qiú Fèi' — has now become the basis for determining the nature of the inquiry.

外發胎生人覓己，內動旺相己求人，日月合生從吉說，若知刑害則凶陳。（注：世爻與月建及日辰相生相合者，則從吉說。如世爻與月建日辰相刑害，則凶。外不求覓，不可不審。）

The outer trigram, when activated and located in the state of fetal or generative energy, indicates that someone else is seeking me. The inner trigram, when activated and located in prosperous and strong energy, indicates that I am seeking someone else. Then examine the relationship between the world line and the day branch and month builder: if they are mutually generating or harmonious, it is considered auspicious; if there is mutual conflict or harm, it is considered inauspicious. The original commentary clarifies: if the world line is mutually generating or harmonious with the month builder and day branch, it is considered auspicious; if there is mutual conflict or harm, it is considered inauspicious. As for whether the outer trigram is indeed someone seeking me, it must be carefully examined and not hastily decided. The inner trigram represents oneself, and the outer trigram represents others. The one that moves first indicates who initiates the request, which is the key to determining whether someone is seeking another or vice versa.

身在財鄉欲覓財，亦憂父母及妻災，變入空亡奴婢走，定知生死占新來。（注：財爻持世，或在他爻動，主妻妾災及憂父母。如空亡帶殺，主喪亡事。凡財爻動憂父母，父母爻動憂子孫，子孫爻動憂官事，官鬼爻動憂兄弟，兄弟爻動憂失財及妻妾。蓋取五行相剋之義。）

The subject's own爻 is on the wealth爻, indicating that the person is seeking wealth. However, it also suggests concern for the parents and wife. When the wealth爻 changes and falls into an empty position, it indicates servants or slaves may run away. From this, one can also determine whether the matter is about life or death, or whether it is something that has recently occurred. The original commentary explains: if the wealth爻 holds the world position or moves from another爻, it indicates that the wife or concubine may suffer misfortune and the parents may have worries. If the wealth爻 also falls into an empty position and is accompanied by Inauspicious Sha, it indicates a matter of loss or death. The general rule is: when the wealth爻 moves, there is worry about the parents; when the parents爻 moves, there is worry about the children; when the children爻 moves, there is worry about official matters; when the official ghost爻 moves, there is worry about brothers; and when the brothers爻 moves, there is worry about losing wealth and suffering misfortune with the wife or concubine. This sequence of worries is based on the principle of mutual control among the Five Phases, where the one that is controlled is the one that is worried about.

日辰生卦及其世，多占父母及其身，卦與世爻生日者，應卜妻財及子孫。卦與世爻同剋日，必須六畜及婚姻，卦世與日無相剋，盡占塚墓兄弟親。

Again, we determine the nature of the question by considering the relationship between the day branch, the hexagram, and the world line. If the day branch is generated by both the hexagram and the world line, the person is likely asking about their parents or themselves. Conversely, if the hexagram and the world line both generate the day branch, the question concerns wealth or children. If both the hexagram and the world line control the day branch, the question is about livestock or marriage, since wealth represents both spouse and livestock, and what is controlled by me is considered wealth. If there is neither generation nor control between the hexagram, the world line, and the day branch, the question is about ancestral graves or matters concerning brothers and relatives. These four lines treat the day branch as one end of the matter and the world line as the other, determining the category of the question based on the direction of their relationships, complementing the previous method of determining the nature of the question through the hexagram's energy.

日克世爻占喪事，並占怪異及相論，游魂世應日相剋，卜心無定為他人。（注：若生克斷決甚驗，惟游魂卦主心不定。卦者，即所主之月卦也。如乾乃四月之卦，姤乃五月卦之類也。）

The day branch is reversed to control the world line. The person is asking about a funeral, along with strange occurrences and disputes between people. If the divination result is a ghostly soul hexagram, and the world line and response line also conflict with the day branch, then the person asking the question is uncertain in their mind or is asking on behalf of someone else. The original commentary says: using the principles of generation and control to interpret the divination is very effective; however, the ghostly soul hexagram indicates a wandering and indecisive mind. Here, the term "hexagram" refers to the hexagram corresponding to the month, such as the hexagram Qian corresponds to the fourth month, and the hexagram Gou corresponds to the fifth month. When determining the relationship of generation and control involving the day branch, one must also consider the hexagram of the month.

世應日月破並刑，官災盜賊死亡驚，若不人與相爭事，卻有亡賊哭泣聲。（注：凡世應居月破月刑，來刑本日者，定有官司、盜賊、死亡、驚恐，故也。或公訟喧爭事，或失財、孝服、悲泣聲。更看有無刑殺，洞林曰：世應三刑並殺陰，十死一生也。）

If the World Line and Response Line are attacked by the Day Branch and Month Builder, and also suffer from mutual punishment, it indicates official disputes, theft, death, and fear. If it is not about disputes with others, there will be sounds of loss and crying. The original commentary explains: whenever the World Line and Response Line are in the position of Month Breaker or Month Punishment, and they attack the day of the divination, there will certainly be lawsuits, theft, death, and fear. It may involve disputes in public offices, loss of property, mourning, and sorrow. One should also check whether there are mutual punishments and killing elements in the hexagram. Guo Pu of the Jin dynasty in his book "Donglin" said: if the World Line and Response Line commit triple punishments and are combined with killing elements, it is a dangerous situation with a one in ten chance of survival. This is the most dangerous part of the entire chapter. When divining about illness or lawsuits, one must be especially cautious.

應來克世人謀己，世動克應己謀人，旺相與生官作礙，休囚帶殺鬼相侵。（注：所言相剋者，即相剋相害也。又彼此相剋害，亦當視爻休旺。如克害旺相，而帶官鬼官符者，即公訟也。如克害之爻休囚，帶殺諸死符，病即主病也。）

The Response Line overcoming the World Line indicates that someone else is scheming against me; the World Line moving to overcome the Response Line suggests that I am scheming against others. If the yao that mutually control each other are prosperous and strong and receive support, they become obstacles from the authorities; if they are weak and confined and accompanied by Inauspicious Sha, they indicate ghostly disturbances. The original commentary says: here, the term 'mutual control' also refers to mutual harm. When there is mutual control and mutual harm, we should also consider the prosperity and decline of the yao. If the yao that mutually control and harm are prosperous and strong, and accompanied by official ghosts and official symbols, it indicates legal disputes; if the yao that mutually control and harm are weak and confined, and accompanied by Inauspicious Sha and various death symbols, it indicates illness, not legal disputes. The same mutual control, when strong, leads to disputes, and when weak, leads to illness. The distinction lies entirely in the prosperity and decline of the yao.

陰世月前事未至，陽爻月後事先過，但能仔細尋其意，卦中何事不包羅。（占法：陰主未來，陽主過去。假令十月坤宮得初六五爻動，□子陰爻持世，而在月建之前，主未來。如十月得臨卦，九二爻動，是丁卯陽爻，在月未建之後，此則已往。更以六神變動推之，無不應矣。）

The world line is a yin line and the branch it is on comes before the month builder, indicating that the matter has not yet arrived; the world line is a yang line and the branch it is on comes after the month builder, indicating that the matter has already passed. As long as one carefully examines the meaning, what else can be included in the hexagram? The original commentary explains the method of divination: yin represents the future, yang represents the past. For example, if one divines in the tenth month and obtains the hexagram of the Earth (Kun) palace, the first line and the fifth line move. The first line of the Kun palace takes the water of the zi branch, which is a yin line holding the world line. The zi branch comes before the month builder of the tenth month (which is hai), so it indicates a matter yet to come. The original text here is missing one character, which is retained as is. Another example is when one divines the hexagram of Approaching (Lin) in the tenth month, and the second line moves. This is the yang line of dingmao. The卯 branch comes after the month builder of the tenth month (the original text mistakenly says 'month not built' instead of 'month builder'), indicating a matter that has already passed. When combined with the movement of the six spirits, there is nothing that does not come true.

父母爻為印，財爻為綬。占求官任所有無章內二節。

When divining about official positions, the parents' hexagram is considered as the official seal, and the wife's wealth hexagram is regarded as the sash for the seal. Together, these two hexagrams form the 'seal and sash,' which serves as the credential for holding an official post. These two sentences originally come from the section 'Divining About Seeking an Official Position' and are introduced here in advance to serve as a foundation for the following discussion. This is because the hexagram generated by the month's hexagram, whether it generates or controls, is used to determine the seal and sash, which are examples to be discussed in this chapter.

爻在卦前言未來，爻在卦後言過去，六爻先以卦為身，然後看其爻發處。（注：聖人作易，逆觀未來，順考以往。假令遁卦，第二陰爻為世，即是六月卦也。月建未，未屬土。壬午火為印綬，或官職、或病疾。午在未之後，言已往也。合在巳，午前四月，五壬申金，為月卦所生之爻，土生金爻帶兄弟為應，萬事和合，喜悅之事。申在未前，為未來事。合申酉年七八月應。他並仿此。壬申壬午丙申兄弟備遁中也。）

When the earthly branch of the moving line comes before the earthly branch of the month's trigram, it indicates future events; when it comes after, it indicates past events. When casting the six lines, first take the month represented by the hexagram as the entire hexagram itself, then determine which line is moving. The original commentary says: The sage composed the Book of Changes, using it to foresee the future in reverse and to examine the past in sequence. For example, in the hexagram of Retreat, the second line is yin and holds the world line. It is the hexagram of June, with the month's trigram at 'Wei' (earth), which belongs to earth. In the hexagram, the line 'Renwu' (fire) is born by 'Wei' (earth), which is the source of the earth, thus it is considered as a seal, which may indicate official position or illness. 'Wu' (noon) comes after 'Wei', so it refers to past events, and its fulfillment is expected in 'Si' (fourth month), which is before 'Wu'. The fifth line 'Renshen' (metal) is the line generated by the month's trigram 'Wei' (earth), as earth generates metal. This metal line is accompanied by siblings, indicating harmony in all matters and joyful events. 'Shen' (seven) comes before 'Wei', so it refers to future events, and its fulfillment is expected in the years of 'Shen' and 'You' or in July and August. The rest are all similar. The original commentary's last sentence says that 'Renshen', 'Renwu', 'Bingshen', and the lines of siblings are all present in the hexagram of Retreat, which is exactly the example taken from this hexagram.

欲知其事合有之，細相六爻卦體推，太歲沖身以月斷，月卦沖歲以日期。（四沖：子午卯酉，寅申巳亥，辰戌丑未。假合子以午為沖，卯見酉為沖，歲沖以月期，月沖以日期也。）

To determine whether an affair should happen or can succeed, one must carefully examine the six lines of the hexagram and the structure of the卦. If the branch of the year's stem conflicts with the personal line, the time of response is determined by the month. If the branch of the month's hexagram conflicts with the year's stem, the time of response is determined by the day. The original commentary lists the pairs of conflict: Zi and Wu, Mao and You, Yin and Shen, Si and Hai, Chen and Xu, Chou and Wei — the text refers to them as "four conflicts," but they actually form six pairs. For example, Zi conflicts with Wu, and Mao conflicts with You. In general, if the year's stem conflicts, the time of response is determined by the month; if the month's hexagram conflicts, the time of response is determined by the day. The larger the conflicting line, the coarser the unit of time for the response; the smaller the conflicting line, the finer the unit. This is a general rule for determining the time of response throughout the entire text, and this chapter concludes here.