Hai Di Yan (海底眼)

卜易秘訣·海底眼·怡然齋藏版

This book is titled "Buyi Mijue · Hai Di Yan" on its cover, and it was collected, printed, and published by Yiranzhai. The term "Buyi" refers to a method of divination that does not use yarrow stalks to produce a hexagram, but instead uses six coin tosses to form a hexagram. Then, according to the principle of "Najia," the heavenly stems and earthly branches, the Five Phases, and the Six Relations are assigned to the six lines of the hexagram to interpret human affairs. "Hai Di Yan" is a metaphor, meaning that a skilled diviner's insight can penetrate to the bottom of the sea, enabling him to see through the hidden and concealed key points within the hexagram at a glance.

上古伏羲出而王天下也，觀象於天，體法於地，遠取諸物，近取諸身，遂為八卦之文，以通神明之德。及夫龍馬負圖出於河，神龜戴文出於洛，然八卦著於世，得龍天降此法，以曉悟世人。

In ancient times, Fuxi rose to power and ruled over the world. He looked up to observe the phenomena of the sun, moon, and stars in the sky, and looked down to study the patterns of mountains, rivers, grass, and trees on the earth. He took materials from distant creatures such as birds and beasts, and from close at hand, his own body. Thus, he created the eight trigrams as a system of symbols to connect with the virtue of the divine. Later, a dragon horse emerged from the Yellow River carrying the 'He Tu' and a divine turtle emerged from the Luo River bearing the 'Luoshu', which made the study of the eight trigrams known to the world. After obtaining this divine method from heaven, Fuxi used it to enlighten people on earth.

其法以二四為肩，金木之始；六八為足，水火之終；五行中宮，天地通理。夫五行者，在天為五星，在地為五方，在人為五事，五性為五常，在歷為五紀，在德為五運。

The numerical arrangement of this system places the numbers two and four on the left and right as the "shoulders," which correspond to the starting points of the numbers for metal and wood; the numbers six and eight are placed below as the "feet," which correspond to the endpoints of the numbers for water and fire. The number five resides in the central "Central Palace" and belongs to earth, serving as the hub connecting heaven and earth. The concept of the "Five Phases" is manifested in the sky as the five planets: the bright star, the red star, the white star, the star of the morning, and the great star; on the earth as the five directions: east, south, west, north, and center; in human affairs as the five matters mentioned in the Book of Documents, the Hongfan Chapter: appearance, speech, gaze, hearing, and thought; in human nature as the five constants: benevolence, righteousness, propriety, wisdom, and faithfulness; in the calendar system as the five records from the Hongfan: years, months, days, stars, and calendar numbers; and in the succession of dynasties as the five movements of virtue.

孤陰不成，獨陽不生，交錯相配。天一生水，歷五數而成地六；地二生火，歷五數而成天七；天三生木，歷五數而生地八；地四生金，歷五數而成天九；天五生土，歷五數而成地十。

Only yin without yang, things cannot take form; only yang without yin, things cannot arise. Both must intermingle to produce results. Therefore, the heavenly number one first produces water, then adds the central number five, combining to form the earthly number six, and water is thus completed. The earthly number two first produces fire, then adds the central number five, combining to form the heavenly number seven, and fire is thus completed. The heavenly number three first produces wood, then adds the central number five, combining to form the earthly number eight, and wood is thus completed. The earthly number four first produces metal, then adds the central number five, combining to form the heavenly number nine, and metal is thus completed. The heavenly number five first produces earth, then adds the central number five, combining to form the earthly number ten, and earth is thus completed. This is what the 「Heaven one, Earth two」 passage in the Great Treatise of the Zhou Changes (I Ching) refers to, explaining the numbers of the Five Phases. Each generation and completion requires the central number five, representing earth, to serve as a bridge.

其相生猶父子，其相合猶夫婦，其相配猶君臣，其相摩猶崑玉。成敗之形著矣，興衰之理判矣。化行鬼神，開物成務，如斯而已矣。

The Five Phases generate each other mutually, like a father nurturing his son; they harmonize with each other, like husband and wife uniting as one; they complement each other, like a sovereign and minister each fulfilling their proper role; they interact and refine each other, like siblings colliding like fine jade. Once these relationships are clearly understood, the signs of success or failure in an affair become evident, and the principles of rising or declining fortune become clearly discernible. Divination is able to communicate with spirits, open the feelings of all things, and accomplish human affairs, relying solely on these principles.

今之卜者不一，皆泥於卦名之善惡，神煞之吉凶。殊不知卦例之出現，內外之飛伏，爻象之動靜，六親之逆順，五行之生克，有絕處而逢生者，有貪生而忘克者，有動興而洩氣者，若不推究其理，而概以卦例、爻象、神煞吉凶而斷之，則鑿矣，善卜者幸鑑焉。

Nowadays, people who practice divination follow different approaches, mostly fixating on whether the name of the hexagram sounds good or bad, or whether the spiritual stars indicate good or bad fortune. They completely fail to understand: within the "hexagram examples" of the original hexagram, whether the useful god is present in the hexagram, the relationship between the flying god and the hidden god in the inner and outer trigrams, whether the lines are active or still, whether the six relations are in a harmonious generation or a reverse control, and whether the five phases are in mutual generation or mutual control. Some lines are already in a state of decline but are revived by the support of other elements; some lines are preoccupied with generating others and neglect the fact that they are being controlled by others; some lines, although active, exhaust their own energy by generating or dispersing other lines. If one does not investigate these principles step by step, and instead makes judgments based solely on the auspiciousness or inauspiciousness of the hexagram name, the line images, or the spiritual stars, then it is mere fabrication. Truly skilled diviners hope that others will take this as a warning.

逸客斗南陸位謹識。

The above preface was respectfully written by Lu Wei, who styled himself "Yike" and was called "Dounan." "Jin shi" is a conventional closing phrase in old prefaces and colophons, indicating a solemn record of the matter.

卜易秘訣海底眼卷上。逸客斗南陸位校輯，錢塘學海樓主人鄭觀卿詳註。

The Secret of Divination · The Eye at the Bottom of the Sea, Volume One. This volume was compiled and edited by Lu Wei, who styled himself "Yike" and was called "Dounan," and was annotated verse by verse by Zheng Guanqing, the owner of Xuehai Lou in Qiantang (now Hangzhou, Zhejiang Province). All the small annotations marked as "Mibian" in the text are the work of Zheng Guanqing, representing old interpretations. These annotations are preserved together with the main text and should not be regarded as remarks added by later people.

古聖人書不可輕，傳流今日顯其情，雖然易理無窮極，也要人心自曉明。

The ancient sages left behind this book of the Changes, which should not be treated lightly; it has been passed down to the present day, and its true meaning has gradually become clear. Although the principles of the Changes are profound and vast without end, when it comes to actual application, one must rely on one's own clear understanding. The teacher can only provide a set of rules, but the proper judgment in divination must be personally experienced and grasped by the diviner himself.

易云：生生之謂易，成象之謂乾，效法之謂坤，極數知來之謂土，變通無常之謂道，陰陽不測之謂神。易有爻象，土有神煞。京房不知易道，亂傳神煞，以誤後人，不可以神煞用之也。

The Great Treatise of the Zhou Changes says: "Continuous generation and unceasing transformation are called 'Easy'; forming the images of hexagrams is called 'Qian'; imitating the principle of Qian to bear and take shape is called 'Kun'; pushing the number of the yarrow stalks to its limit and thus foreseeing the future is called 'Zhan'; transformation that is thorough and not bound by convention is called 'Dao'; the fluctuation of yin and yang with uncertain measure is called 'Shen.' (In this passage and the following sentence, the original text mistakenly carved 'Tu' instead of 'Zhan,' and we have recorded it as it is without alteration.) The Zhou Changes speaks only of lines and images; the concept of 'Shen sha' (divinatory influences) arose separately within the practice of divination. Jing Fang of the Han dynasty did not understand the proper way of the Zhou Changes and spread the doctrine of 'Shen sha' recklessly, misleading later scholars; therefore, when interpreting hexagrams, one must not rely on 'Shen sha.'

易道無窮達理深，還將□唬奉陰人，萬物本來居正體，何須物外去求神。

The principles of the Book of Changes are boundless, and to understand them requires deep effort. Unfortunately, some people have turned it into a tool for supernatural deception, frightening those who do not understand it. Originally, heaven and earth and all things are in their proper positions and forms, and the principles contained in the hexagrams are within the lines. Why then abandon the hexagrams and seek spirits and ominous forces outside of them?

易鏡云：正幾大義，後學後明，物有萬物，事有千門，達理者取其捷徑，愚昧者枝葉千端。自古迄今，本存乎一，後人不知，胡取胡求。有以立郷二十五，變六爻五休，有以移宮換宮，有以切充切變，有以六神吉凶請煞，有以生世克世，有以四營空沖並刑，因此徑徑，不知捷徑，亂說經典而不驗也。

The Yi Jing says: the slight movement within the correct hexagram is the essence of the Yi. Later students of the Yi often only realize this point at the end. There are myriad things and countless affairs; those who understand the principles can grasp the direct path, while those who are confused get entangled in countless details. From ancient times to the present, the fundamental principle of divination has always been one, but later people failed to understand it, so they grabbed at things from all directions: some use numerical methods like "Lixiang twenty-five," some talk about the five rest periods in the six lines, some use shifting palaces, some use cutting off and changing, some rely solely on the fortune of the Six Spirits to summon deities, some only discuss whether the line is in a favorable or unfavorable state, and some use the four camps to match the empty, conflict, conjunction, and punishment. Thus they wander around the wrong paths, failing to recognize the true shortcut, and the classics become fragmented, making the divination naturally ineffective.

乾象：冬至先甲後壬，夏至先壬後甲。坤象：冬至先乙後癸，夏至先癸後乙。

The method of Najia for the Qian hexagram: after the winter solstice, when yang energy rises from below, the six lines are assigned stems starting with "Jia" and then "Ren"; after the summer solstice, when yang energy descends, the assignment starts with "Ren" and then "Jia". For the Kun hexagram: after the winter solstice, the assignment starts with "Yi" and then "Gui"; after the summer solstice, it starts with "Gui" and then "Yi". The Qian hexagram takes "Jia" and "Ren", and the Kun hexagram takes "Yi" and "Gui", which is the fundamental principle of the Najia method. The other six hexagrams, which take "Bing", "Ding", "Wu", "Ji", "Geng", and "Xin", are all derived from this principle.

凡天地湊合六十日甲子，天干卜天文，地支卜人事，納音卜幽冥。乾生於子，混沌一氣之元，坤生於未，陰陽三才足備。何也？蓋乾乃西北之位，而順行於六陽，故生於子也。坤乃西南之位，而逆行六陰，故生未也。夫乾有甲壬，坤有乙癸，何謂也？蓋天子自乾生甲，至兌，而有壬癸，不盡之數，分於乾坤，周流二至，徑來運不窮矣。

Heavenly Stems and Earthly Branches combine to form a cycle of sixty Jiazi. When divining weather and natural phenomena, use the Heavenly Stems; when divining human affairs, use the Earthly Branches; and when divining matters of the afterlife and spirits, use the Nayin sound elements. The Qian Trigram begins with the Earthly Branch Zi, because Zi represents the original essence of the primordial qi at the beginning of chaos. The Kun Trigram begins with the Earthly Branch Wei, because when reaching Wei, yin and yang meet and the three elements of heaven, earth, and humanity are complete. Why is this so? The Qian Trigram is located in the Northwest, following the order of its six yang lines, and its starting point falls exactly on Zi, so it is said that Qian originates from Zi. The Kun Trigram is located in the Southwest, moving backward according to the order of its six yin lines, and its starting point falls exactly on Wei, so it is said that Kun originates from Wei. Then why does Qian also include the Heavenly Stems Jia and Ren, and why does Kun also include Yi and Gui? Because the Heavenly Stems start from Qian and are assigned in sequence to the Dui Trigram, covering eight trigrams and using up eight stems. The remaining two stems, Ren and Gui, have no place to be assigned, so they are returned to the Qian and Kun Trigrams. This allows the energy of the Heavenly Stems and Earthly Branches to circulate continuously at the turning points of the winter solstice and summer solstice, ensuring an endless cycle.

天一地六，鬼道生焉，屬水之數。上應雨露，下應亥子。為北方之氣而生坎，乃鬼道也。（眉批：一六屬水，鬼道生焉。）

The number one from the Heavenly Stems and the number six from the Earthly Branches are paired, giving rise to the concept of "ghost path," which is the formed number of water. In the heavens, it corresponds to rain and dew, and in the Earthly Branches, it corresponds to Hai and Zi. It belongs to the energy of the north, thus giving birth to the Kan trigram. Therefore, it governs the "ghost path." (Old commentary: One and six belong to water, and the "ghost path" arises from here.) The term "ghost path" refers to the fact that water often represents official ghosts among the Six Relations, indicating hidden, dangerous, and obscure matters. When divining matters related to ghosts, thieves, or calamities, one should focus on the water line.

地二天七，人道生焉，屬火之數。上應日用，下應巳午。為南方之氣而生離，乃人道也。（眉批：二七屬火，人道生焉。）

The Earthly number two combines with the Heavenly number seven, giving rise to the concept of "human affairs," which is the completed number of fire. In the heavens, it corresponds to the sun (the original text says "sun used," but the character "used" is likely a mis-carving of "moon," and the original text is retained as is), and in the Earthly Branches, it corresponds to Si and Wu. It belongs to the energy of the south, thus giving rise to the Hexagram Li (Fire). Therefore, it is said to govern human affairs. (Old commentary: Numbers two and seven belong to fire, and human affairs arise from here.) Fire represents civilization, so it is associated with human affairs, documents, and rituals.

天三地八，萬物生焉，屬水之數。上應風雲，下應寅卯。（眉批：三八屬木，萬物生焉。）

The number of Heaven (three) and the number of Earth (eight) are combined, thus giving rise to the generation of all things. Originally, this should be considered the number of Wood, but the original text here mistakenly states "the number of Water," which conflicts with the marginal note below that says "three and eight belong to Wood," indicating a printing error. The text is recorded as it appears without correction. In the heavens, this corresponds to Wind and Cloud; on the Earthly Branches, it corresponds to寅 (Yin) and卯 (Mao), which belong to the Qi of the East, thus giving rise to the two trigrams Zhen (Thunder) and Xun (Wind). (Old commentary: Three and eight belong to Wood, and all things arise from here.)

金：西方之氣，始生四象。自立秋之後，草木凋零，行殺令。在鄉為鬼，類物為輕重不等。天九地四之數。故金能殺物，而為官鬼也。（眉批：類物為輕重不等，食物能殺物，而為官鬼。）

Metal belongs to the energy of the western direction, and the four images originate from it. After the beginning of autumn, grass and trees wither and fall, which is the season when the energy of metal carries out its sharp and severe command. Metal is associated with the Six Relations in the Five Phases, and it represents official ghost. It is symbolic of things that vary in weight and measure. It is paired with the heavenly number nine and the earthly number four. Since metal can kill and destroy all things, it assumes the role of official ghost among the Six Relations. (Old commentary: Metal, in terms of things, represents varying weights and measures; since metal can kill things, it is regarded as official ghost.) In divination, when the Metal line is strong and active, special caution is needed in cases of illness, lawsuits, and theft.

土：辰戌丑未中央之氣，始分八卦，定吉凶，吉凶生大業，四時運用，濟時利物。在鄉為不定之爻，類物為虛實表裡，天五地十之數。故土動則生育萬物，而為不定之爻也。（眉批：類物為虛實表裡，土動生育萬物，而為不定之爻。）

Earth: It is the central energy governed by the four earthly branches Chen, Xu, Chou, and Wei. The Eight Trigrams branch out from here, and fortune and misfortune are determined from here. The Great Treatise of the Zhou Changes says, "Fortune and misfortune arise from great undertakings," which refers to this meaning. Earth is in a state of flourishing at the end of each season, and throughout the four seasons, it continuously transforms and benefits all things. In the "Five Directions," Earth is a yao with an indeterminate nature. When taking symbolic forms, it represents something that is both empty and solid, with both surface and interior. It corresponds to the number five of Heaven and the number ten of Earth. Earth, once activated, can give birth to all things, so it is called the "indeterminate yao"—it can produce and also overcome. When interpreting a hexagram, one must not be too certain about it. (Old commentary: Earth, when taking symbolic forms, represents something that is both empty and solid, with both surface and interior. Earth's power can give birth to all things, hence it is called the indeterminate yao.)

亥子：（眉批：乾坎卦同水爻。）亥子江河雨露池，虡衡鹽酒並溝危，奸邪不正並湯數，聰明智慢事成遲。（眉批：乃北方悔朔，三五人之象，為五十中之一也。）

The class images associated with the branches Hai and Zi (Water) are: in terms of objects, they represent rivers and streams, rain and dew, ponds; they also represent the pillars supporting hanging bells and the crossbeams, salt and wine, as well as ditches and dangerous places; in terms of people, they represent deceitful and unrighteous individuals; in terms of medicine, they represent the number of decoctions; in terms of character, they represent people who are intelligent but slow in nature, so things usually take a long time to accomplish. This is the image of the northern region which is dark and gloomy, containing the number 'three and five' and the image of human form, occupying one of the fifty numbers in the Great Derivation. Since water flows downward and moves slowly, when using Hai and Zi as the useful god, the expected time should be postponed.

太虛周易，雨露江河，壬癸玄武，並坑溝危。醜陋魚鱉，什物冬衣，虡衡鹽酒，恐恨哀悲，粟豆松柳，北道行。黑城水女，湯散扶持，聰明智慧，奸邪不正。瀉冷精逆，恆聽分論，耳腎腰衰，事事成遲。

Water yao may be associated with the following detailed categories: in the heavens it represents vast emptiness and space; in classic texts it represents the Zhou Yi. In weather it represents rain and dew; in terrain it represents rivers and lakes. In heavenly stems it corresponds to Ren and Gui; in the six spirits it corresponds to Xuanwu. In landforms it represents pits, ditches, and dangerous depressions. In appearance it represents ugliness; in animals it represents fish and turtles. In objects it represents daily necessities and winter clothing, as well as the pillars and beams of zithers and the ingredients salt and wine. In emotions it represents fear, resentment, sorrow, and weeping. In grains and trees it represents millet, beans, pine, and willow. In direction it represents travel to the north. In color it represents black; in places it represents cities; in people it represents women by water. In medicine it represents decoctions and powders for treatment and support. In talent and character it represents intelligence and wisdom, but in morality it represents deceit and wickedness. In illness it represents diarrhea, cold sensitivity, nocturnal emission, and qi reversal. In litigation it represents repeated arguments. In the body it represents the ears, kidneys, and weakness in the waist. In general timing it indicates that things will be accomplished slowly.

巳午：（眉批：離卦同火爻。）巳午星辰閃電神，祖宗先聖灶焚營，口舌明哲宮詞牒，膏末瘡漢眼目心。（眉批：乃南方聖明之象，明兩作離。）

The class images associated with the branches 巳 (Si) and 午 (Wu) are as follows: in celestial phenomena, they represent stars and lightning; in the realm of spirits, they represent ancestors and sages; in places, they represent stoves, burning, and military camps; in human affairs, they represent verbal disputes; in character traits, they represent clarity and wisdom; in documents, they represent official records within the palace; in diseases, they represent sores treated with ointments; in the body, they represent the eyes and the heart. (Note: This represents the image of southern clarity and illumination. The Commentary on the Judgment of the "Zhou Changes" (I Ching) states, "Two lights are shining, this is the image of Li.")

公孝神聖，閃電星□，丙丁朱雀，溫暖暑熱。焚營爐灶，肩扎明哲，宗廟先祖，宮觀詞牒。文章一紮，羽翼日說，膏末灸焙，眼木心血。尖細微小，勞死冤結，緊急性躁，情美暢悅。

The detailed symbolic associations of the fire line are as follows: in terms of human relationships, they represent justice, righteousness, and filial piety; in terms of deities, they represent sacred and divine beings. In terms of heavenly phenomena, they represent lightning and stars. The original text contains a character that cannot be displayed (a combination of "lie" above and "xin" below, pronounced "lie," meaning sorrow), which is now represented by a square bracket. In terms of heavenly stems, they correspond to Bing and Ding; in terms of the Six Spirits, they correspond to the Vermilion Bird. In terms of climate, they represent warmth and even summer heat. In terms of places, they represent burning, camps, and stoves. In terms of the body, they represent the shoulders; in terms of affairs, they represent binding or tying. In terms of character, they represent clarity, wisdom, and virtue. In terms of worship, they represent ancestral temples and ancestors; in terms of places, they represent palaces and temples; in terms of documents, they represent legal documents and written records. In terms of writing, they represent a single piece of writing; in terms of flying objects, they represent wings; in terms of time, they represent the sun; in terms of speech, they represent argumentation and eloquence. In terms of medicine, they represent ointments, moxibustion, and baking. In terms of the body, they represent the eyes and heart blood. In terms of shape, they represent sharpness and smallness. In terms of ominous events, they represent death from consumption and unresolved grievances. In terms of temperament, they represent urgency and restlessness, but also represent affectionate feelings and a joyful state of mind.

寅卯：（眉批：巽震卦同木爻。）寅卯風雷山草木，仁慈寬厚舟槁屋，皮毛手足廟眾神，肝膽酸腥主驚哭。（眉批：乃東方日出上弦之象，如分三才，天地人。）

The trigrams associated with the branches Yin and Mao are the trigrams Xun (Wind) and Zhen (Thunder), which share the same symbolic imagery as the Wood element. Yin and Mao represent wind and thunder in terms of weather, mountains and forests in terms of geography, grass and trees in terms of objects, benevolence and kindness in terms of moral qualities, boats, dry wood and buildings in terms of artifacts, skin and limbs in terms of the body, temples and deities in terms of spiritual matters, liver and gallbladder in terms of internal organs, sour and fishy odors in terms of taste, and being startled or crying in terms of human behavior. This corresponds to the image of the rising sun and the waning moon. According to the trinity principle, the trigrams encompass heaven, earth, and humanity.

內翰禁庭，風雷恭肅，甲乙青龍，山川草木。仁慈寬厚，毛詩語錄，東方人數，舟車槁屋。相貌長文，四肢手足，肝膽腥酸，小兒悲哭。家神廟宇，麟角象屬，泰嶽中樞，妖怪林麓。

The detailed symbolic representations of the wood trigram are as follows: In terms of official institutions, it represents the Hanlin Academy and the inner court and central palace. In terms of weather and natural phenomena, it represents wind and thunder. In terms of demeanor, it represents respect and solemnity. In terms of heavenly stems, it corresponds to Jia and Yi. In terms of the Six Spirits, it corresponds to the Azure Dragon. In terms of terrain, it represents mountains and rivers. In terms of objects, it represents grass and trees. In terms of virtue, it represents benevolence and kindness. In terms of classics, it represents the Book of Poetry and similar classical texts and sayings. In terms of direction, it represents the east. In terms of numbers, it represents the number of people's mouths. In terms of tools and objects, it represents boats and carriages, dry wood, and buildings. In terms of appearance, it represents a tall and refined figure with literary grace. In terms of the body, it represents limbs and hands and feet. In terms of internal organs, it represents the liver and gallbladder. In terms of odors, it represents a pungent and sour smell. In terms of people, it represents children. In terms of events, it represents crying and wailing. In terms of spiritual matters, it represents household deities and temples. In terms of strange creatures, it represents the horn of a qilin and elephants. In terms of mountains and rivers, it represents central mountains such as Mount Tai, and also represents forests where supernatural beings appear.

申酉：（眉批：兌卦同金。）申酉金刀省部軍，重權差膱人兵刑，僧尼道行邪魔願，眉頭喘嗽發金針。（眉批：乃西方日入下弦之象，而為象。）

The earthly branches of Shen and You represent metal and sharp edges in terms of objects; they represent provincial and military offices in terms of government institutions; they represent positions of great authority in terms of official duties; they represent weapons and punishments in terms of legal affairs; they represent monks and those who practice religious disciplines in terms of people; they represent demons and rituals for making vows and seeking divine protection in terms of spiritual matters; they represent the eyebrows in terms of the body; they represent shortness of breath and coughing in terms of illness; and they represent the use of acupuncture in terms of medical treatment. This is associated with the setting sun and the waning moon in the west, symbolizing the gathering and forming of images.

三光明照，方正康寧。庚辛白虎，斗文金刀，尚書龍傳，省部軍營。重權差職，剛又兵刑，才幹害兩，李麥行程。僧道口願，辣白丹針，肺氣咳喘，骸骨肢筋。眉舌頭腦，毛髮傷身，恤觸橫死，羶臭凶嗔。

The detailed symbolic meanings of the metal trigram are as follows: In celestial phenomena, it represents the illumination of the sun, moon, and stars. In form and nature, it signifies uprightness. In circumstances, it indicates health and well-being. In heavenly stems, it corresponds to Geng and Xin. In the Six Spirits, it corresponds to the White Tiger. In star patterns, it represents the Dipper mansion. In objects, it signifies metal and sharp weapons. In official positions, it represents the position of the Minister of State and the duty of conveying imperial orders. In government offices, it represents the ministries and military camps. In duties, it signifies important appointments and authority. In temperament, it indicates strength and firmness. In legal affairs, it represents weapons and punishment. In people, it signifies those with talent. In matters, it indicates mutual obstruction. In grains, it represents plums and wheat. In human affairs, it signifies travel and journeys. In people, it signifies monks and Taoist priests. In matters, it signifies verbal promises. In flavors, it signifies pungency. In colors, it signifies white. In medicine, it signifies elixirs and acupuncture. In diseases, it signifies lung disorders and coughing and shortness of breath. In the body, it signifies bones, limbs, and tendons, as well as eyebrows, tongue, head, and hair. In calamities, it signifies bodily injury. In misfortunes, it signifies accidental death. In odors, it signifies a pungent and foul smell. In temperament, it signifies fierceness and anger.

辰戌丑未：（眉批：坤坎卦同土爻。）土地城隍此禁庭，冢墳田野霧沙云，師巫卜藥負元子，嘔逆皮膚腹肚鳴。（乃中央戊己之象，為五行之上。）

The four branches Chen, Xu, Chou, and Wei represent the category images of earth. In terms of deities, they represent the earth god and the city guardian deity; in terms of places, they represent palaces, courts, and government buildings; in terms of terrain, they represent tombs and fields; in terms of celestial phenomena, they represent mist, sand, and clouds; in terms of people, they represent teachers of divination, fortune-tellers, and sellers of medicine, as well as women carrying young children; in terms of diseases, they represent vomiting, reversal of qi, skin diseases, and noises in the abdomen. This is the image of the central Wu Ji, which holds the highest status among the Five Phases.

睿舉老人，砂石雲霧，土地城隍，壽命君王。守令監官，文章詩賦，嵩路尊崗，禁庭州府。嬴物山園，固守大路，思慮牢獄，田野墳墓。貨卜師巫，店業鋪戶，甜偏黃謁，倉場庫務。脾胃皮膚，腫腹瀉肚，狩藥負子，時疫嘔吐。

The detailed symbolic representations of the earth element are as follows: in terms of people, they represent wise and recommended scholars and elderly men. In terms of objects, they represent sand and stone. In terms of heavenly phenomena, they represent clouds and mist. In terms of deities, they represent the earth god and the city god. In terms of human affairs, they represent longevity. In terms of people, they represent the sovereign. In terms of official positions, they represent local magistrates and supervisory officials. In terms of literary matters, they represent writings and poetry. In terms of terrain, they represent high roads and elevated hills. In terms of places, they represent palaces, courts, and prefectural offices. In terms of objects, they represent surplus goods and gardens in mountains. In terms of actions, they represent holding fast. In terms of roads, they represent major roads. In terms of thoughts, they represent contemplation. In terms of legal matters, they represent prisons. In terms of the ground, they represent fields and tombs. In terms of people, they represent merchants, fortune-tellers, and witches. In terms of places, they represent shops and businesses. In terms of flavors, they represent sweetness. In terms of colors, they represent yellow. In terms of human affairs, they represent partiality and petitioning. In terms of places, they represent granaries and warehouses. In terms of the body, they represent the spleen and skin. In terms of diseases, they represent swelling and diarrhea. In terms of human affairs, they represent gathering herbs and carrying young children. In terms of epidemics, they represent seasonal outbreaks and vomiting.

父母：父母尊長文書吏，印授衣服轎車船，契約本事勞心力，天地墳墓屋田園。

The class of phenomena represented by "parents" among the Six Relations: it governs parents and all elders, documents and officials; seals, credentials, clothing, palanquins, carriages, ships; contracts and evidence, as well as all matters requiring mental effort and labor; it also governs heaven and earth, tombs, houses, and fields. Whenever the parents are used as the Useful God in divination, the focus is on these related people and things. The parents are also the "overall" line of the entire hexagram. Anything related to protection, coverage, bearing, or evidence falls under its jurisdiction.

天地蓋載，日月星辰，父母叔伯，田土墳塋。尊長貨殖，旗旌光明，舟車橋轎，軍壘州營。園圃草木，網罟帶繩，兵戈屋宇，牛馬飛鳴。衣服桌凳，期信頭名，文榜曉示，交易行程。文書契約，嘔逆勞心，見解學問，容止詞說。文章印授，官職事業，圖籍號令，差劄條敕。

The detailed categories represented by the parents' hexagram are as follows: Heaven covering and Earth bearing, the sun and moon and stars high above, all belong to the parents. In human relationships, they represent parents and uncles. In terms of land, they represent fields and tombs. In terms of people, they represent elders. In terms of affairs, they represent business and trade. In terms of objects, they represent flags and bright items. In terms of transportation, they represent boats, vehicles, bridges, and palanquins. In terms of places, they represent military camps and garrisons. On the ground, they represent gardens, orchards, and grasses. In terms of tools, they represent nets and ropes. In terms of weapons, they represent spears and halberds. In terms of dwellings, they represent houses. In terms of livestock, they represent oxen and horses making noise. In daily use, they represent clothing, tables, and chairs. In human affairs, they represent making appointments and keeping promises, as well as being listed at the top of a list. In official documents, they represent public notices and announcements. In commerce, they represent trade and travel. In terms of evidence, they represent documents and contracts. In terms of the body, they represent vomiting and nausea. In terms of mental strength, they represent labor and hardship. In terms of knowledge, they represent understanding and insight. In terms of demeanor, they represent appearance and speech. In terms of literary affairs, they represent writings and official documents. In terms of official career, they represent official positions and careers. In terms of government offices, they represent records, orders, assignments, and official decrees.

子孫：福德僧道尼師貴，緝捕醫藥閒漁僧，皮毛六畜氣方珠，犀角電雪枕玳瑁。

The "子孙" among the Six Relations is also known as "福德," and it represents the following categories: monks, Taoist priests, and nuns, who are considered esteemed outsiders; officers involved in apprehending criminals, doctors and medicinal herbs, as well as idle fishermen and wandering monks; animal skins and domesticated animals; meridians, medicine, and jewels; rhinoceros horns, electric light, snow, bedding, and tortoiseshell. "子孙" is the deity in the hexagram that resolves misfortunes, capable of overcoming "官鬼." Therefore, when predicting illness, it is used as medicine; when predicting disputes, it dispels official troubles; and when predicting theft, it helps capture thieves.

子息鈍納，生養魚蟲，喜慶雪晴，睿色長空。景風瑞物，待載酒肉，毛甲頭髮，禽獸狗畜。玳瑁珠象，童稚門福，師巫捕抗，苻藥醫卜。道路稱意，人口欽伏，器皿光華，僧道林麓。內外誠實，逍遙退福，敕神正直，空田並谷。

The detailed symbolic representations of the "Children" line (子孙爻) are as follows: In terms of people, it represents children, characterized by dullness and clumsiness. In terms of living beings, it represents the breeding and nurturing of fish and insects. In terms of weather, it signifies joy and the clearing of skies after snow. In terms of appearance, it represents clarity and brightness like the open sky. In terms of natural phenomena, it represents harmonious winds and auspicious objects. In terms of banquets, it represents the preparation of meat and wine. In terms of the body, it represents hair and fur. In terms of animals, it represents birds, beasts, and domesticated dogs. In terms of treasures, it represents tortoiseshell, pearls, and ivory. In terms of people, it represents children. In terms of family, it represents blessings and good fortune. In terms of people, it represents teachers, shamans, and law enforcers. In terms of esoteric practices, it represents talismans, medicinal herbs, medical skills, and divination. In terms of travel, it represents smooth and favorable journeys. In terms of people's opinions, it represents the admiration of the public. In terms of vessels, it represents cleanliness and beauty. In terms of people, it represents monks and Taoists. In terms of places, it represents mountains, forests, and wild areas. In terms of the mind, it represents sincerity inside and out. In terms of circumstances, it represents ease and freedom, and retirement with happiness. In terms of deities, it represents righteous gods who have been officially enshrined. In terms of agriculture, it represents fallow fields and grain crops.

妻財：妻妾使下及婢女，飲食財同色信禮，氣象風雲雨露來，貨物受用倉為美。

The class imagery associated with "妻财" as one of the Six Relations: it governs wives and concubines, servants and maid-servants; it governs food and money, as well as colors, tokens, and gifts; in terms of weather, it represents clouds, winds, rains, and dew; in terms of objects and usage, it represents goods and daily necessities, with a preference for abundant granaries. When divining matters related to money, spouses, servants, or food, "妻财" is taken as the Useful God.

妻妾財寶，四肢骨脈，什物受用，廚灶毀折。產業庫務，精神氣色，飲食乳奶，菜蔬米麥。奴婢娼妓，不省妨克，無舉庸懶，泉源雨澤。吏後勞力，無礫形宅，請給俸祿，豬羊伏迢。

The wife and wealth hexagram can represent the following categories in detail: in terms of people, it refers to wives and concubines; in terms of objects, it refers to wealth and treasures. In terms of the body, it refers to limbs and bones. In terms of utensils, it refers to daily necessities and resources for use. In terms of places, it refers to the kitchen and stove. In terms of affairs, it refers to damage and loss. In terms of family business, it refers to property and storage. In terms of the person, it refers to spirit and appearance. In terms of food, it refers to dairy products, vegetables, and grains. In terms of people, it refers to servants and prostitutes; in terms of temperament, it refers to being simple-minded and prone to causing harm and conflict. In terms of actions, it refers to being unwilling to act and lazy. In terms of weather, it refers to springs and rain. In terms of people, it refers to officials and servants; in terms of affairs, it refers to exerting effort and labor. In terms of residence, it refers to a flat and smooth house shape without gravel. In terms of salary, it refers to receivingofficial stipend (salary). In terms of livestock, it refers to pigs and sheep kept in pens far away.

兄弟：兄弟姊妹及同類，口舌貪淫氣始生，好賭失信行無禮，不正形丑亂相侵。

The class of "brothers and sisters" among the Six Relations represents siblings and all peers and similar beings; it signifies disputes over words, the initial emergence of lustful thoughts; it indicates a tendency towards gambling, breaking promises, and acting improperly; it suggests a lack of moral character, an unattractive appearance, and a propensity for欺凌 and infringement. Brothers and sisters are the spirits that rob wealth. In divination concerning money, it is most undesirable for this class to be prosperous and strong.

兄弟昆仲，同居親情，門缺豎立，牆壁園營。克妻害婢，賭博田墳，搬唆口舌，爭鬥眾人。敗詐阻隔，朋友近鄰，無理失信，悞氣傷神。沐浴孔竅，肘腋抬擎，糞壞臭腐，瘦弱身窮。舒融嫉妒，姊妹貪淫，場木私用，霧露風雲。

The detailed symbolic representations of the Brothers' line are as follows: In terms of human relationships, they represent brothers and siblings; in the context of the family, they signify cohabitation and familial affection. In relation to the dwelling, they denote a broken gate or a newly erected structure, as well as walls, gardens, and fortifications. In terms of human affairs, they indicate harming the wife and mistreating servants; in terms of hobbies, they represent gambling; in terms of land, they denote fields and burial grounds. In matters of disputes, they signify inciting conflicts, verbal disputes, and quarrels with the crowd. In terms of actions, they represent corruption, deceit, and obstruction. In terms of people, they denote friends and neighbors; in terms of character, they indicate unreasonable behavior and lack of trustworthiness. In terms of emotions, they represent frustration and mental distress. In terms of the body, they denote bathing and orifices; in terms of body parts, they represent the elbows, armpits, and lifting movements. In terms of filth, they denote excrement and foul odors. In terms of physical condition, they represent thinness and weakness; in terms of circumstances, they denote poverty. In terms of inner disposition, they signify an outwardly harmonious demeanor but an inwardly jealous heart. In terms of people, they denote sisters; in terms of desires, they represent lust. In terms of fields and gardens, they denote the private use of timber. In terms of weather, they signify mist, dew, clouds, and wind.

官鬼：官鬼神邪病崇盜，失物輸贏災夢憂，電閃主人廳殿類，溝渠獄尻制身愁。

The class of "Official Ghost" among the Six Relations primarily represents government offices, ghosts and supernatural evils, diseases, misfortunes, thieves; it also signifies lost items, gains and losses, calamities, nightmares, and worries; it represents lightning, the main hall of a family's residence; it also signifies ditches, prisons, ailments of the buttocks, and all matters that restrain the body and cause distress. The "Official Ghost" is both a deity of official rank and a deity of illness: one seeks it for official matters, but avoids it when divining illness. Its application depends entirely on the specific matter being divined.

官鬼事發，君主職清，江河溝渠，固審不明。公庭東道，災害傷身，鬼崇凶禍，市肆招刑。嫌疑憎妒，尸骸魂臭，疾病瘡癤，怪夢虛驚。怨謗狡詐，賊盜仇人，文天奉仗，破損不堪。輪鼠權車，霜雷霄電，怪果瘋瘢。

The official ghost line may represent the following detailed categories: in matters, it indicates exposure of a case; in people, it refers to the sovereign or officials in important positions. In terrain, it represents rivers, canals, and ditches. In judgment, it signifies stubbornness and difficulty in clarification. In places, it refers to official halls, courts, and venues for banquets and hospitality. In disasters, it indicates calamities and injuries. In spiritual phenomena, it represents ghosts, evil spirits, and misfortunes. In the marketplace, it refers to legal troubles arising from trade. In human relations, it indicates suspicion, hatred, and jealousy. In ominous matters, it represents corpses and foul-smelling spirits. In illness, it refers to diseases and sores. In dreams, it indicates strange dreams and sudden fears. In speech, it represents slander and deceit. In people, it refers to thieves and enemies. In ceremonial processions, it indicates carrying documents and banners. In objects, it represents broken items. In tools, it refers to wheels of vehicles and the vehicles occupied by petty people. In celestial phenomena, it indicates frost, thunder, clouds, and lightning. In strange events, it refers to strange fruits; in illness, it indicates insanity and scars.

此尾五句，應在官鬼上，未知是否，存考。

The above remarks about "luan shu quan che" and the following sentences should, according to the meaning, be placed under the section of official ghost, but it is unknown whether the original text was arranged in this way. This is a note by the editor regarding the original arrangement, not part of the divination interpretation.

父動：父母當頭克子孫（父能克子），病人無藥主沉昏（子能醫藥），婚姻子息應難得（子變父克），買賣勞心利不存（父生娘難）。觀望行人書信動（父為書信），訟官下狀理先分（父為狀詞），士人科舉登金榜（父為文章），失物逃亡要訴論。

Heavenly Stem: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branch: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Parents' hexagram is active: It directly restrains the children's hexagram (note: parents restrain children). In divination about illness, children's hexagram represents medicine; if medicine is restrained, there is no medicine available, and the illness becomes severe and the patient is confused (note: children's hexagram represents medicine). In divination about marriage and children, if children's hexagram is restrained, it is difficult to have offspring (note: children's hexagram transforms into parents' hexagram, and is thus restrained by parents). In divination about business, parents' hexagram only represents mental effort rather than wealth, so one has to work hard and cannot save the profit (note: parents' hexagram disperses energy to generate officialdom, making profit difficult to obtain). In divination about a distant traveler, parents' hexagram represents messages; if parents' hexagram is active, there will be a message first (note: parents' hexagram represents messages). In divination about lawsuits, parents' hexagram represents the petition; when the petition is active, the right and wrong can be determined first (note: parents' hexagram represents the petition). In divination about a scholar taking an imperial examination, parents' hexagram represents the essay; when parents' hexagram is active, the essay is effective and the scholar can pass the examination (note: parents' hexagram represents the essay). In divination about lost items or a person who has run away, if parents' hexagram is active, one must go to court to find the item or the person.

子動：子孫發動傷官鬼（子能克鬼），占病求醫身便痊（鬼制病安），行人買賣身康健（子為福德），婚姻喜笑是姻緣（旺動傷夫）。產婦當生子易養（子為用神），詞訟空論事不全（官被子克），謁貴求官休進用（主用被傷），守舊當占可自然。

When the son's trigram is activated, it specifically harms and controls the official ghost trigram (note: the son trigram can control the ghost trigram). In divination about illness and seeking medical help, the official ghost represents the disease; when the disease is controlled, the person will recover (note: when the ghost is controlled, the illness will be at ease). In divination about travelers or business transactions, the son trigram is the god of fortune and virtue, indicating the person's health is good (note: the son trigram represents fortune and virtue). In divination about marriage, although the son trigram's strength and activation originally harm the husband's star, when looking at the aspect of marriage itself, it still indicates a joyful relationship. The male side should be cautious, while the female side should be pleased (note: the strong and active son trigram harms the husband's star). In divination about a woman in labor, the son trigram is the useful god, indicating the child will be easily born and raised (note: the son trigram is the useful god). In legal disputes, the official ghost is controlled by the son trigram, meaning even if many words are spoken, nothing will be achieved, and the matter will not be resolved (note: the official ghost is controlled by the son trigram). When meeting a nobleman or seeking an official position, the official star is the god that is needed, but now it is harmed, so one should not expect to be promoted (note: the needed god is harmed). If the matter being divined is about something that was originally static and unchanging, it will naturally remain stable.

妻動：妻財發用克文書（財能克文），應舉求官總是虛（文書受傷），買賣交易財利吉（用神出現），婚姻如意樂無虞（財為妻主）。行人在外身欲動（財動生回），產婦求神易娩除（財動生鬼），失物靜安家裡覓（財靜可尋），病者傷脾並胃虛（財為飲食）。

When the wife's wealth hexagram moves, it is able to overcome the documents hexagram, which is the parents hexagram (note: wealth can overcome documents). Therefore, taking the imperial examination or seeking an official position will result in nothing (note: documents are harmed, so achievements have no basis). In business transactions, wife's wealth is the useful god, and when the useful god appears and moves, it is auspicious for wealth (note: the useful god appears). In matters of marriage, wife's wealth represents the wife, so the marriage will be satisfactory and joyful without worries (note: wealth represents the wife). In matters of a traveler, the movement of wife's wealth supports the official ghost hexagram, which represents the person, indicating that the traveler will soon depart (note: movement of wealth supports the official ghost, indicating return). In matters of childbirth, movement of wife's wealth supports the official ghost, and the movement of the official ghost brings about childbirth, making it easy to give birth with prayers and offerings (note: movement of wealth supports the official ghost). In matters of lost items, wife's wealth represents the lost item itself, and if the wife's wealth hexagram is still, the item has not left the house, so it can be found at home (note: still wife's wealth can be found). In matters of illness, wife's wealth represents food, and movement of wife's wealth harms the spleen, indicating damage to the spleen and weakness of the stomach (note: wealth represents food).

兄動：兄弟同人克了財（同謂同類），病人占者恐悲哀（兄動反覆），應舉雷同文不一（兄主文雜），若是常占尚破財（兄動克財）。見官虛詞應累眾（兄動虛詐），出路行人身未來（兄動有阻），貨物經商消折本（以財為主），求妻買婢事難諧（同上斷之）。

When the brother's hexagram moves, it is of the same kind as me, and once it moves, it will overcome the wealth hexagram (note: 'same kind' refers to being of the same category). In divination about illness, the movement of the brother's hexagram indicates that the illness will recur, and the family may face sorrow (note: movement of the brother's hexagram indicates recurrence). In divination about taking an examination, the brother's hexagram suggests that the written work will be repetitive and disorganized, with inconsistency in the text (note: the brother's hexagram indicates mixed writing). If it is a general question, the movement of the brother's hexagram usually leads to financial loss (note: movement of the brother's hexagram overcomes wealth). In cases involving legal disputes, the testimony will be false and may involve others (note: movement of the brother's hexagram indicates falsehood). In divination about travel or a person's whereabouts, movement of the brother's hexagram indicates obstruction, and the person will not return soon (note: movement of the brother's hexagram indicates obstruction). In business or trade, the wealth hexagram remains the main focus, and if it is overcome, there will be loss (note: wealth hexagram is the main focus). Divination about marriage or purchasing a servant is also judged in the same way, and the outcome is unlikely to be harmonious (note: same reasoning applies).

官動：官鬼從來克兄弟（鬼動克兄），婚姻未就生疑滯（鬼動狐疑），病困門庭禍崇來（病占忌鬼），更改動謀皆不行（鬼動阻隔）。出外逃亡定見災（出行不宜），詞訟傷身累有因（鬼克），買賣財輕賭博輪（妻財皮池），失物難尋闇昧侵（鬼主闇昧）。

When the official ghost line moves, it usually overcomes the sibling line (note: when the ghost moves, it overcomes the sibling). In divination about marriage, when the ghost moves, both parties become suspicious and the matter stagnates, and it cannot be settled quickly (note: when the ghost moves, there is suspicion). In divination about illness, the whole family is afflicted by illness, and misfortune comes to the door (note: in divination about illness, the official ghost is most undesirable). In matters requiring changes to plans or new schemes, when the ghost moves, everything becomes blocked (note: when the ghost moves, there is obstruction). In traveling far away or fleeing, disaster is certain to occur (note: movement of the ghost is not suitable for travel). In lawsuits, it harms oneself, and if one is involved, there must be a reason (note: when the ghost affects the body, there is involvement). In business, the wealth is thin, and in gambling, one will lose (note: the wealth line is drained by the ghost). In divination about lost items, it is difficult to recover them, as they will be taken by obscure and unclear people (note: the ghost signifies obscurity).

父化：父化父兮文不實（變動變改），舉事艱難事非一（父主艱辛），父化子兮宜退散（化子凶散）。

Heavenly Stem parents change into other stems: parents changing into parents indicate that documents are not genuine, and with each change, there is further alteration, leading to constant revisions (note: change means alteration); doing things becomes difficult, and there are multiple complications (note: parents originally indicate hardship and toil). Parents changing into children, children are the spirits of dispersion, so affairs are suitable for retreat and dissipation, and not for advancement (note: changing into children indicates the dispersion of misfortune).

財化：財化財兮婦主災（謂之化去），財化官兮徒走失（財生官洩），財化文書用可諧（先難後易），財化兄兮財少成（兄能克財）。相知脫賺勿交親（因友侵耗），財化子兮官事散（子能克官），托用人情不一心（託人不宜）。

When the wealth爻 changes into another爻: If wealth changes into wealth, it indicates that the original position is lost, suggesting that the wife in the family may suffer misfortune (note: this is called 'changing away'). If wealth changes into official ghost, the wealth goes to generate the official, but the self loses energy, resulting in loss without gain (note: wealth generating official consumes wealth). If wealth changes into documents, which represents parents, although it is initially harmed, eventually it will be harmonious (note: difficult at first, easy later). If wealth changes into siblings, siblings will steal wealth, resulting in little gain (note: siblings can harm wealth); familiar people may deceive you, so do not get too close (note: loss due to friendship). If wealth changes into children, children will harm the official, leading to the natural resolution of disputes (note: children can harm officials); however, if you entrust someone to handle affairs, people will not be united (note: not suitable to entrust others).

兄化：兄化兄兮家不足（兄能克財），兄化財兮財反覆（先難後易），兄化官兮休下狀（事元十象），占病難醫哭泣臨（鬼能克子）。兄化文書和改求（先阻後順），心情後喜主先憂（同上），兄化子兮憂可散（子能克鬼），若望行人信有期（子為福德）。

The brother's line changes into another line: if the brother changes into another brother, there are repeated obstacles in wealth, leading to insufficient household resources (note: the brother can overcome wealth). If the brother changes into wealth, wealth comes and goes, fluctuating constantly, ultimately being difficult at first but easier later (note: difficult at first but easier later). If the brother changes into an official ghost, one should not go to court to file a lawsuit (note: the original matter is complicated and tangled); if divining about illness, it is hard to cure and there will be mourning (note: the official ghost can overcome the child line, which represents medicine). If the brother changes into a document line, which represents parents, the matter will ease and a different approach should be taken to seek resolution (note: initially obstructed, then smooth). Mentally, there will be initial worry followed by joy (note: same as above). If the brother changes into the child line, the child overcomes the ghost, dispelling worries and doubts (note: the child can overcome the ghost); if waiting for a traveler, news is expected soon (note: the child represents fortune and virtue).

鬼化：官化官兮病未安（謂之化去），見貴求官事盡難（有名無實），官化文書官未順（官超文難），縱能憂病還為吉（病凶亦吉）。

When the official ghost changes into another line: if it changes into another official ghost, it means the official has left its original position; in a divination about illness, the illness will not be cured (note: this is called 'changing away'). If it meets a nobleman or seeks an official position, everything will be difficult (note: there is a name but no reality). If the official ghost changes into a document line, which represents the parents, the official star drains the energy of the father, leading to difficulties in career (note: the official moves beyond its position to benefit the father, which becomes a problem). However, if the divination is about worries or illness, the ghost energy drains the parents, which actually turns into a good omen (note: divination about illness is usually bad, but this becomes good).

父化同人多口舌（化兄是非），同求婉轉須重疊（縱成重更），父化財兮交易利（先難後易），家長不寧求事拙（化財克父）。父化官兮家悞失（化鬼不宜），求官必得近高職（官父兩月），卦無父母事無頭（父為統體），更在休囚空費力（父衰後勞）。

The parents' hexagram transforms into siblings, with siblings indicating disputes and much verbal conflict (note: transformation into siblings brings about disputes). When seeking the same thing with others, one must be tactful and persistent, needing to try repeatedly (note: even if successful, there will be repeated changes). Parents transforming into wealth indicates that wealth will restrain the parents, which is beneficial in trade (note: difficult at first, then easy). However, the head of the family will not be at peace, and affairs will be clumsy (note: the transformed wealth actually restrains the parents, and parents represent the head of the family). Parents transforming into official ghosts indicates there will be delays or mishaps at home (note: transformation into ghosts is not favorable). However, if seeking an official position, one will certainly attain a high rank (note: official and parent support each other, both gaining strength). If the hexagram has no parents' hexagram at all, the matter will lack clarity (note: parents are the essence of the hexagram). If the parents' hexagram falls in a weak and confined position, it will be a complete waste of effort (note: when parents are weak, efforts are in vain).

子化：子化子兮陰小凶（謂之化去），舉訟興官理不同（官長反覆），子化官兮防禍患（子忌化官），占疾憂疑總不中（醫藥受克）。子化父兮防產婦（父能克子），無中生有頭緒多（同上），子化兄兮事不圓（化兄虛詐），脫詐人情疑莫方（同上）。

Descendant changes into another line: when the Descendant changes into itself (子化子), it indicates the loss of its original position, which suggests misfortune for women and children (note: this is called "changing away"). It also implies that disputes will reach the authorities and legal proceedings will not reach a resolution (note: the opinion of the official is uncertain). When the Descendant changes into the Official Ghost (子化官鬼), one should be cautious of calamities (note: the Descendant is most disliked when it changes into the Official Ghost). In matters of illness or anxiety, no interpretation will be accurate (note: the god of medicine is controlled by the ghost that has been transformed). When the Descendant changes into the Parents (子化父母), one should be cautious of complications in childbirth (note: the Parent can overcome the Descendant). The situation may also involve false accusations and confusion (note: same as above). When the Descendant changes into the Siblings (子化兄弟), the matter will not be complete (note: changing into the Sibling indicates deceit). There will be more deception and fraud in human relationships, and one will be filled with suspicion with nowhere to place it (note: same as above).

子化財兮好望財（子能生財），交加爭競鬼相干（鬼父兩全），官化子兮憂自除（官遭子傷），若占小口必災危（子為鬼化）。官化兄兮朋友詐（鬼兄誆詐），安託人心不似初（同上），官化財兮財自得（財能生官），賭博抽拈總不如（件件不宜）。官中無鬼難謀事（無鬼不成），官員不見事空虛（見官無主）。

The Children transforms into Wealth, with the son generating wealth, which is favorable for expecting gains (note: the son generates wealth); however, the transformed wealth then generates Official Ghost, leading to disputes and interference from the official ghost (note: the official ghost and parents are both involved, causing many obstacles). When Official Ghost transforms into Children, the official is harmed by the son, and worries will be resolved (note: the official is harmed by the son); but if it is about a child, there will certainly be danger (note: here the子孙 is the爻 transformed from the ghost). When Official Ghost transforms into Siblings, friends will act deceitfully (note: the ghost and brother are connected, indicating deception); those who were originally trusting will no longer have the same intentions (note: same as above). When Official Ghost transforms into Wealth, wealth generates the official, and money will naturally come (note: wealth generates the official); however, in matters like gambling and drawing lots, nothing will go smoothly (note: all such matters are unsuitable). If the卦 does not contain Official Ghost, the matter will not succeed (note: without the ghost, the matter cannot be accomplished); seeking an official will not result in a meeting, and it will end in vain (note: seeing an official but the卦 lacks the main deity).

父世：父母持世身憂苦（父主難宰），身帶文書及官鬼（父賴官生），夫妻相合不同床（夫婦不宜），到者終求他姓子（父必克子）。

The Parents' Line is on top of the World Line: the self experiences much worry and hardship (note: Parents indicate difficulties and lack of control); the World Line carries both the energy of documents and Officials (note: Parents depend on Officials to produce). Although the spouse may appear to be compatible, they cannot live together (note: Parents on the World Line are unfavorable for marital matters); in the end, children are difficult to obtain, and ultimately one must seek a son from another family (note: Parents will harm the children).

子世：子孫持世事無憂（子能克鬼），見鬼後來便了休（福世鬼無），同夫此時應就見（子為捉賊），營生作事有來由（子為父洩）。

The line of children is on top of the world line: there will be no worries about various matters (note: the child can overcome the official ghost); even if the official ghost was seen earlier in the hexagram, it will eventually resolve itself (note: fortune and virtue hold the world line, so the official ghost cannot cause trouble). If one is capturing a thief, one should now successfully apprehend him (note: the child is the god of capturing thieves); starting business or taking action will have clear reasons and order (note: the child is born from the parents' decline, though it releases the parents, it gains strength itself).

妻世：妻財持世益財榮（財世易得），問卜求財定稱心（同上），更得子孫臨應上（應子克鬼），官鬼從他斷不成（有鬼無訟）。

The wife and wealth line is on the world line: the source of wealth increases and becomes prosperous (note: when the wealth line holds the world line, wealth is easily obtained); if someone asks about matters concerning wealth, it will certainly be satisfactory (note: same as above). If at the same time the children line is on the response line (note: the children line on the response line can overcome the official ghost line), then even if the official ghost line moves, it will not result in success (note: even if there is an official ghost, it will not cause litigation).

兄世：兄弟持世克妻財（兄必克財），憂官未了事遲來（財能生官），值旺正面憂口舌（旺甚大非），身強必定損其財（世旺損財）。

The brother line is on the world line: the world line directly controls the wealth line (note: brothers necessarily control wealth); official matters are anxious and delayed (note: wealth naturally generates officials, but if wealth is robbed, official matters are delayed). When the brother line is prosperous and strong, it will immediately cause disputes (note: excessive prosperity leads to greater disputes); if the world line is strong, it will certainly cause financial loss (note: a strong world line leads to loss of wealth).

鬼世：官鬼持世事難安（鬼世禍殃），占身不病也遭官（病訟因官），財物時時憂失脫（鬼能脫財），骨肉分離會合難（占兄尤否）。

Official Ghost爻 falls on the World Line: all matters find it difficult to be stable (note: Official Ghost occupying the World Line brings calamity); when divining about oneself, it is either illness or legal troubles (note: diseases and lawsuits both arise from the Official Ghost). Wealth and goods are constantly feared to be lost or stolen (note: Official Ghost consumes and disperses Wealth). Family members are separated and difficult to reunite (note: divining about siblings and brothers is especially unfavorable).

龍動：青龍發動萬物通（青龍屬木），進財旺祿福無窮（無不亨通），臨凶遇殺都無礙（能化凶殺），惟忌臨金與落空（龍受金克）。

The爻 activated by the Azure Dragon brings smooth success in all matters (note: the Azure Dragon belongs to the Wood element); it brings wealth, prosperity, and endless blessings (note: there is no obstruction anywhere). Even if encountering malevolent spirits, there is no harm (note: the Azure Dragon can dispel evil influences); it is only feared when it falls on a Metal爻 or is in the旬空 (note: Wood is overcome by Metal, so the Azure Dragon loses its power).

朱動：朱雀交重文印旺（朱雀屬火），殺神相併謾勞功（並凶無文），是非口舌皆因此（多主口舌），持水臨空卻利公（臨太空吉）。

The trigram associated with the Vermilion Bird is active and interacts with another trigram, causing movement: official documents and seals are prosperous and strong (note: the Vermilion Bird belongs to the Fire element); if it is combined with Inauspicious Sha (evil killing) spirits, then efforts are wasted (note: combining with evil spirits makes official documents ineffective). Most disputes and verbal conflicts in human affairs are caused by it (note: the Vermilion Bird governs verbal disputes); if it is on a water trigram and thus restrained, or falls into the empty period, it is actually beneficial for official matters (note: being in the empty period brings good fortune).

勾動：勾陳發動憂田主（勾陳屬土），累歲迍邅為殺逢（勾主牽連），持木落空方脫灑（持木空吉），維饒安靜也迷濛（不動亦否）。

The爻 triggered by Gou Chen indicates worries about land and property matters (note: Gou Chen belongs to the Earth element in the Five Phases). One may experience continuous difficulties for several years, as it meets with Inauspicious Sha (evil killing), indicating entanglements (note: Gou Chen signifies entanglements). Only when Gou Chen falls on a Wood爻 and is thus subdued, or when it falls into the旬空 (empty period), can one escape and find relief (note: being held by Wood or falling into the empty period is auspicious). Even if Gou Chen remains still and inactive, the matter remains ambiguous and unclear (note: stillness does not indicate good fortune).

蛇動：蛇發動憂索絆（蛇屬土），怪夢陰魔暗裡攻（多主怪異），持木落空方始吉（值木空吉），交重旺相必然凶（旺相變凶）。

The yao under which the Tengshe (Snake) is located becomes active: one should be concerned about being entangled by matters like ropes (note: Tengshe belongs to the Earth element); there will be frequent strange dreams and hidden evil spirits invading (note: often indicates strange occurrences). It only turns favorable if it is on a wood yao and is overcome, or if it falls into the旬空 (empty period) (note: if it meets wood or is in the empty period, it becomes auspicious); if it is activated again and is prosperous and strong, it will certainly indicate misfortune (note: being prosperous and strong leads to misfortune).

虎動：白虎交重驚怪事（白虎屬金），求官臨鬼反豐隆（虎官利名），持金世殺妨人口（世金虎凶），遇火如空卻不同（臨火空吉）。

The White Tiger's influence on a爻 that overlaps with another active line often brings about incidents of fear and strange occurrences (note: the White Tiger belongs to the Metal element in the Five Phases); however, if the subject is seeking officialdom, the White Tiger directly affecting the Official Ghost line actually indicates great power and success (note: when the White Tiger and the Official Ghost share the same line, it is beneficial for official positions). If the White Tiger holds the Metal element and also affects the World line with a killing force, it may harm the family members (note: when the World line is influenced by the Metal element and the White Tiger, it indicates danger). But if it meets the Fire element and is restrained, or falls into the empty period, the situation changes (note: encountering Fire or being in the empty period is actually favorable).

玄動：玄武動搖多闇昧（玄武屬水），若臨旺相賊交攻（秋冬尤凶），土爻相併邪無犯（值土空吉），帶殺依然咎在躬（臨殺為咎）。

The line under which Xuanwu is located becomes unsettled: there are often matters of obscurity and confusion (note: Xuanwu belongs to the Water element). If Xuanwu is in its prosperous and strong state, thieves will attack each other (note: especially dangerous in autumn and winter when Water is strong). If it is accompanied by the Earth element line and is restrained, evil spirits cannot invade (note: favorable if there is Earth or if it is in the empty position). However, as long as it is accompanied by an Inauspicious Sha (malevolent killing), misfortune still falls upon oneself (note: if it is accompanied by killing, it becomes misfortune).

六親占法少人知，不離元宮五向推，變動虧盈隨本用，日月生扶取剋期。（眉批：無宮五向重伏神，木宮六親。）

The method of divining the Six Relations is rarely well understood: determining the Six Relations cannot be separated from the native hexagram's original palace (the original palace), and must be deduced according to the five phases and their five directions; the movement, loss, and fullness of the lines all follow the "Useful God" related to the matter being divined; as for the day of the event, it is determined by whether the day branch and month builder support or control the Useful God. (Old commentary: if the Useful God is not found in the native palace, it should be sought for in the five phases and their five directions as a hidden god; for example, in a hexagram of the wood palace, the Six Relations are still matched according to the original palace of wood.)

六親者，乃八卦占主也。凡類事爻，只取本宮為實。一宮有八卦，共六十四卦，皆先看元辰某卦，然後論之。世為我，應為彼，本宮為卦，直苻四時分吉凶，日辰取克生沖兮，出現並刑，刑墓空亡。又曰：用爻伏是我爻，上飛是彼，有動看動變爻，安靜看有氣爻，若占官事疾病，如六爻安靜，是看世，作父爻，因何而得。

The Six Relations are the main elements upon which divination based on the Eight Trigrams depends. When selecting lines according to the nature of the matter, one must rely on the Six Relations of the native hexagram. One hexagram governs eight trigrams, and eight hexagrams make up the sixty-four hexagrams. When interpreting a hexagram, one must first determine which palace the hexagram originates from and which hexagram is the original. Then one can discuss the Six Relations. The World Line represents oneself, the Response Line represents the other party, and the native palace determines the归属 of the Six Relations. One then combines this with the Chief Symbol and the seasonal strength and decline to determine fortune or misfortune. One examines whether the Useful God is being overcome, supported, or conflicted by the Day Branch. One also checks whether the Useful God appears in the hexagram, or is combined with another line, or is restrained, or is in a tomb or in a void. It is also said that the Useful God hidden beneath belongs to oneself, while the Flying God above it belongs to the other party. If a line in the hexagram moves, one examines the moving line and the transformed line. If all six lines are still, one examines the lines with vitality. If the six lines do not move in a divination concerning lawsuits or illness, one examines the World Line and treats it as the Parents line, then follows it to investigate the cause of the lawsuit or the illness.

生扶：生扶旺相合為吉，空並刑沖剋墓凶。（眉批：春生旺火相水休金囚土死。夏火旺土相木休水囚金死。秋金旺水相土休火囚木死。冬水旺木相金休土囚火死。）

On generating and supporting: being generated, being supported, being in its旺 phase, being in its相 phase, and meeting a harmonious combination all indicate good fortune; falling into emptiness, being combined with another yao, being subjected to刑, being冲, being克, and entering a墓 all indicate bad fortune. (Old commentary: In spring, wood is旺, fire is相, water is休, metal is囚, and earth is死 — the original text here reads 'spring 生旺 fire 相 water 休 metal 囚 earth 死', with a missing 'wood' character after '生', and this is recorded according to the original text without any addition; in summer, fire is旺, earth is相, wood is休, water is囚, and metal is死; in autumn, metal is旺, water is相, earth is休, fire is囚, and wood is死; in winter, water is旺, wood is相, metal is休, earth is囚, and fire is死.) These four lines are the general principle for measuring the strength of yao. All matters of generation and control must first be weighed against this principle.

旺相：但隨日用循環用，八卦分明在掌中。合吉：動靜去來有真假，吉凶彼我有疏親。空克：旺相生扶為發用，死囚沖並是虛因。刑沖：旺相用爻沖必發，休囚沖散脫疏空。墓凶：或見飛龍如克動，有氣無生亦不中。

On prosperity and strength: As long as one follows the cycle of the day branch, the prosperity and decline of the sixty-four hexagrams in the eight palaces will be clearly understood. On harmonious auspiciousness: The lines have movement and stillness, coming and going, with some true and some false; whether auspiciousness or misfortune falls on the other or oneself depends on closeness or distance, which must be clearly discerned. On emptiness and mutual control: A line that is prosperous and strong and receives support and assistance is truly capable of being activated; a line that is dead or confined, even if it is confronted or joined, is merely an illusion. On punishment and confrontation: A useful line that is prosperous and strong encountering confrontation is stimulated, and it will certainly respond and act; a useful line that is weak and confined encountering confrontation is dispersed, and it is instead driven away, becoming detached and empty. On burial and misfortune: Sometimes the flying god acts like a dragon, coming to mutually control; even if the useful line has strength but lacks support and assistance, it will ultimately be ineffective.

旺相如有氣，休囚為無氣。陽日陽爻用事為扶，陰日陽爻用並無氣。旺相亦為扶，木爻為長生之類。

When a line is in a prosperous and strong state, it is called 'having energy' (有气); when a line is in a weak and confined state, it is called 'without energy' (无气). On a yang day, encountering a yang line that is in command and active is called 'support' (扶); however, on a yin day, encountering a yang line is not in harmony, and it is only considered 'coexisting' (并) without energy. If a line itself is in a prosperous and strong state, it is equivalent to receiving support; for example, a wood line encountering亥 (Hai) and sitting in the state of growth (长生) also falls under the category of having energy.

春無土，夏無金，秋無水，冬無火。要日生出之吉，凡變克，不能生。如午日豫卦，占則辰在卯下之類，若旺相有氣，生合則吉。

In spring, the earth element has no strength, in summer the metal element has no strength, in autumn the water element has no strength, and in winter the fire element has no strength. For these elements that lack strength, they must be supported and generated by the day branch to bring them into prominence, which is considered auspicious. If a transformed line comes to contradict the original line, it cannot be considered as supportive. For example, if on a wu day one obtains the Yu hexagram, and the chen line is hidden beneath the mao line, as long as the chen line itself is strong and prosperous and receives support or harmony from the day branch, it is still considered auspicious.

用爻旺相，日辰沖者，其爻發出應速，用爻休囚，日辰沖者，其爻已散了。若用爻動旺，被飛克，如無日辰生出扶出，亦不中用。（眉批：用爻變克，繼日生扶，亦主難難。）

When a used line is strong and prosperous but is attacked by the day branch, this is called 'chong qi' (conflict and activation), and the line immediately becomes active, with a quick response. When a used line is weak and confined but is attacked by the day branch, this is called 'chong san' (conflict and dispersion), meaning the line has already been dispersed. If the used line is active but still strong, yet is overcome by the flying god above it, then even if the day branch does not support or assist it, it will still be ineffective. (Old commentary: If the changed line of the used line comes back to overcome it, even if the day branch later supports or assists it, the matter will still be difficult.)

四時胎絕臨值用，便是空亡莫亂更，只求旺相爻生克，自然吉凶事分明。（眉批：同上論斷）

If a line (yao) falls on the 'T'ai' (womb) or 'Jue' (decline) position of the twelve long life stages, its effect is the same as falling on an empty and wasted position; there is no need to create another name or alter the method of judgment. Simply examine the prosperity and strength of the line and its generating and overcoming relationships, and the good and bad outcomes will be clearly discernible. (Old commentary: Judge according to the principle mentioned in the previous statement.)

四時旺相不為空，日辰生助亦相同，旬內二爻休空論，內有空亡事卻中。（眉批：春不空於寅卯巳午之爻，或日出，能生扶出，反吉斷。）

When a line is in its prosperous and strong state during the four seasons, even if it enters the旬空 (decade emptiness), it is not considered completely empty. If it receives support from the day branch, the principle is the same. Among the two earthly branches that are empty in a decade, they must themselves be in a state of weakness and confinement to be truly considered as empty. Therefore, even if a hexagram contains empty branches, the matter may still be able to proceed. (Old commentary: In spring, the lines of寅, 卯, 巳, and 午, which are in the process of developing energy, are not considered as empty. Alternatively, if the day branch can generate or support them, they are instead considered favorable.)

旺相空亡過一旬，囚死空亡必不成，應上空亡宜改過，世落空亡事不明。（眉批：過旬占就。）

A prosperous and strong line falling into an empty position will respond to events once it passes this ten-day period and the emptiness is resolved. A line in a state of captivity or death falling into an empty position indicates that the matter will certainly not succeed. If the response line falls into an empty position, it suggests the other party lacks genuine intent, and it is advisable to change tactics and consider alternative plans. If the world line falls into an empty position, it indicates uncertainty on one's own side, and the matter remains unresolved. (Old commentary: If one divines again after this ten-day period, the matter will succeed.)

用爻最怕走時空，吉不能成凶不凶，春土夏金秋是木，三冬是火莫相逢。（眉批：四時空亡，春土夏金秋水冬火，四季是木。）

Using a yao (line) is most feared when it falls on the "vacuum" of its own season: once it falls on a vacuum, what should be auspicious cannot become auspicious, and what should be inauspicious cannot become inauspicious. The four seasonal vacuums are: in spring, earth is the vacuum; in summer, metal is the vacuum; in autumn, wood is the vacuum; and in the three winter months, fire is the vacuum. Therefore, a yao should never fall on these vacuums. (Old commentary: another saying about the four seasonal vacuums is—spring is earth, summer is metal, autumn is water, winter is fire, and the months of辰, 戌, 丑, and 未 are wood.) The two versions differ slightly, and when consulting the hexagram, one should refer to the strength and decline of the yao to decide whether to take or reject it.

以上言內二爻者，如甲子旬中空戌亥。財休宜論也。又云：空者財春土發金，乃四時之空也。

The term "旬内二爻" mentioned above refers to the two earthly branches that are considered empty in each ten-day period. For example, in the Jiazi ten-day period, the empty branches are Xu and Hai. If the wife's wealth is exactly in a state of weakness and confinement and falls on these two branches, it is then considered according to the concept of emptiness. There is another view which states that "empty" refers to things like the earth element in spring or the metal element in the initiating transmission, which discusses the emptiness according to the four seasons. This is different from the concept of旬空.

（眉批：動爻可克靜爻，靜爻克不得動爻。）若見用爻生得地，無刑無克方有氣，不入時空與並沖，日月扶助皆如意。五行立用看生時，扶事生身所作主，世應相生人扶順，若逢刑剋事皆遲。（眉批：世應主吉，刑剋主凶。）

The moving line can overcome the static line, but the static line can overcome the moving line. If the useful line is born and resides in a strong position, not suffering from punishment or overcoming, it is considered truly vital. Furthermore, if it does not fall into the empty period of the current season, is not opposed by other lines, and is supported by the day branch and month builder, then everything will go smoothly. In selecting the useful god according to the five phases, first examine when it is born and whether it is in the current season. Any line that supports the matter being divined and assists the world line is the main line. When the world and response lines mutually generate and harmonize, it indicates support and smooth progress. However, if they are subjected to punishment or overcoming, the matter will be delayed. (Old note: Mutual generation of world and response lines indicates good fortune; punishment or overcoming between them indicates misfortune.)

寅刑巳上巳刑申，子卯逢之無禮星，墓刑不動生淹滯，辰午酉亥日相刑。

The mnemonic for the Three Crimes: Yin is punished by Si, and Si again punishes Shen (Shen then turns back to punish Yin, this group is called "No Mercy Crime"); Zi and Mao meeting together is called "No Etiquette Crime"; Chen, Wu, You, and Hai each meet their own position, called "Self Crime". If a crime falls on a yao that is in the Storage position and the yao remains still, it indicates that matters will be stagnant and delayed, with prolonged indecision. When predicting the time of occurrence, encountering these days of mutual punishment often marks the actual time the event happens.

若旁爻立不可動，動則紛爭而難甲。月日辰主用、合用利，再用吉。世爻旺相能借用，休囚不能借飛神，飛爻動旺克，無世凶。

If the yao in the adjacent palace has already settled, it is not advisable to move it again, as any movement would lead to disputes and make it difficult to gain the upper hand. If the month builder and day branch can support the useful god and harmonize with it, it is favorable; if they can be used again for our benefit, it is even more auspicious. When the world line is prosperous and strong, it can utilize the power of the hidden god; but when the world line is weak and confined, it should borrow the power of the flying god that is pressing down upon it. If the flying yao is prosperous and strong and moves to overcome, while the world line has no strength, this is an ominous sign.

凡用爻為飛神所克，不動者須要日辰旺生出沖出飛無氣之日不能生，有動者在剋日旺生出，亦可取。如占妻病，申日得比坤，五爻動，癸亥伏在戌上下動，本不好，卻得日辰能生扶出，死中得也。

If the used line is overcome by the flying god, when the used line does not move, it must rely on the day branch being prosperous and strong to generate and support it, or to bring it out by冲. If the day is when the flying god is weak, even the generation and support cannot be achieved. If the used line has already moved, on the day when it is overcome, if it can be supported and generated by a prosperous and strong element, it can still be considered. For example, when divining about a wife's illness, on the day of Shen, the卦 is "Compare" changing to "Earth", with the fifth line moving. The used god Guihai water is hidden under Xu earth, and both upper and lower lines are moving, which is not a good卦. Fortunately, the day of Shen belongs to metal, which can generate亥 water, bringing out the hidden god. This is called dying and then being reborn.

凡旺爻，乃陰時日不能刑剋，作事亦吉。若休囚死，日辰能沉滯，如伏在生下，遇生合赦吉，主遲。

Any爻 that is prosperous and strong, even if it is in a yin and flexible day branch, will not be harmed by刑克 and remains active, resulting in favorable outcomes. If the爻 is in a weak and confined state, the day branch may suppress it, making it sluggish. However, if this爻 is hidden beneath another爻 that can generate it and also receives support and harmony, it can turn a dangerous situation into a favorable one, though the outcome will be delayed.

辰日合酉午合未，亥日寅爻六合神，旺相長生皆可順，財鬼婚姻便結親。（眉批：凶神即凶陳。）易云：日月合生從吉論，支神刑剋作凶神。

The mnemonic for the Six Harmony of the Earthly Branches is: on the day of Chen, the Yin trigram combines with You; on the day of Wu, the Wei trigram combines with each other; on the day of Hai, the Yin trigram combines with寅. These are all considered the Six Harmony deities. If they not only combine but also are prosperous and strong, and are in the position of growth, then all matters will proceed smoothly. When predicting marriage, if the Wealth trigram combines with the Official Ghost trigram, the marriage will be successful. (Old commentary: the so-called凶神 refer to deities like Gou Chen, which are considered凶.) The Book of Changes says: if the day branch, the month builder, and the used trigram combine and generate each other, it is a favorable omen; but if the Earthly Branches mutually injure and overcome each other, they become Inauspicious Spirit.

伏克飛神為出暴，飛生伏下得長生，卦見伏生飛是脫，用遭飛克事難行。（眉批：飛生伏用爻，旺相為得生。日辰生合伏，克飛為出墓。）旁求□察飛神，世應隨宮配六親，將來謁人須用靜，脫貨占求動是真。

Hidden God reverses to overcome Flying God, which is called "Chu Bao," meaning the Hidden God can break through; if Flying God generates Hidden God, then Hidden God is like sitting in Growth and gains strength; if Hidden God goes to generate Flying God in the hexagram, it is called "Xie Tuo," meaning Hidden God is instead consumed. If the Useful God is overcome by Flying God, the matter will be difficult to proceed. (Old notes: if Flying God generates this Useful God爻 and is in a prosperous and strong state, it is considered as being generated; if Day Branch generates and harmonizes with Hidden God and overcomes Flying God, it is called "Chu Mu.") When seeking elsewhere, one must examine Flying God (the original text has a character that cannot be displayed, written as "Pang Qiu □ Cha Fei Shen"); the World Line and Response Line both follow the original palace to determine the Six Relations. When going to meet someone, the Useful God should be still; for loose goods or requesting someone to do something, the Useful God must be active to have a real result.

如用爻旺相，日辰生扶出，飛伏比和，用爻出現，行人歸，逃者回。生產養，求事見頭緒，占卦有。若用爻休囚死絕寅敗，忌巳辰用，沖剋事爻父元氣，有人未來，逃者不歸，生產不收，求事無頭緒，占財不實。

If the line is prosperous and strong, and the day branch generates, supports and brings it out, and the flying god and hidden god have harmonious five phases without conflict, and the line is clearly present in the hexagram: then for a missing person, the person will return; for a lost object, the object will be found; for childbirth, both mother and child will be safe; for matters under consideration, the details will be clear; for things, the hexagram will definitely show the existence of the thing. Conversely, if the line is weak, dying or in a dead position, located in the寅 position which is a failing place, and it is also disliked by巳 and辰, which clash and control the line and the parents' vital energy: then the person who was supposed to come will not come, the person who ran away will not return, childbirth will not proceed smoothly, matters under consideration will lack clarity, and wealth will not materialize.

六爻飛上取旁通，克應用爻須是財，卦六親用，謁人，要用爻不動，有氣，日辰透出，或動不在。若用在墓動，或應動，人慾出，可速見。

In addition to the six lines of the hexagram, one should also derive images from the flying god: the useful line that can control the response line is mostly the wealth line. When selecting the six relations as the useful god, if one is visiting someone, the line should be still, have strength, and the day branch should reveal it. If the useful line moves, the person is likely not at home. If the useful line is in the墓 state and moves, or if the response line moves, it indicates the person is about to leave, so one should hurry to see them.

將本求利，放債抽拈，買物停塌，賭聞撼錢，圖謀考試，見任官員，上書投詞，守舊常占。（眉批：用爻）

The following lists the favorable and unfavorable aspects categorized by different types of matters. This group primarily uses the lines (yao) to determine the outcome: going to seek profit with capital, lending money, taking a cut or profit, buying goods for stockpiling, gambling for money, attempting to pass an examination, visiting a current official, submitting a petition or lawsuit, and maintaining a stable situation—these should first examine the strength and activity of the used line (yao). (Old commentary: This section refers to the use of lines (yao).)

娶妻買婢，屋宅墳田，住庵謁人，失物理冤。用爻宜靜，有氣為先，取索借債，讀書請客。生產求歸，脫貨贖解，官員待次，散事解災。（眉批：宜靜。）改易敘職，告欲幹求，脫詐失約，行人遠信，出行遷移，動者無噓。（眉批：宜動。）

Marriage, buying a servant, setting up a house, purchasing land for a tomb, staying in a monastery, visiting someone, searching for lost items, and resolving grievances: these matters are suitable when the yao is still and the situation has vitality. Additionally, collecting debts, lending money, studying, entertaining guests, giving birth, waiting for someone to return, selling goods, redeeming collateral, officials waiting for appointments, dispersing conflicts, and removing misfortunes: all these are also suitable when the yao is still. (Old comment: All the above are suitable when the yao is still.) As for changing jobs, promoting in rank, making petitions, uncovering fraud, breaking promises, waiting for news from a distant person, and traveling or moving house: these situations are better when the yao is active; once the yao moves, there is no need to worry. (Old comment: All the above are suitable when the yao is active.)

逸客斗南陸位校輯，錢塘學海樓主人鄭觀卿詳註。

This volume was also edited and collated by Lu Wei, who styled himself "Yike" and was known by the name "Dounan," and annotated line by line by Zheng Guanqing, the master of Xuehai Lou in Qiantang. The content below includes applying the principles of the Six Relations, flying and hidden energies, and the waxing and waning of energies discussed in the upper volume to specific divination interpretations in various fields. Starting from the Day Branch and World and Response Lines, it covers marriage, childbirth, seeking wealth, illness, and grave sites.

（眉批：身動即世動也。）占卦先須完日辰，日辰沖戰不堪親，若見合生當喜悅，更須輕重卦中音。（眉批：用與世爻相剋者是。）

(Old commentary: The movement of the hexagram body is the same as the movement of the world line.) When casting a divination, first determine the day branch (the original text mistakenly wrote 'complete' instead of 'look', and here it is recorded as per the original). If the day branch conflicts or fights with the useful god, then this line is not suitable to be used; if the day branch harmonizes or generates with the useful god, that is good. Additionally, one should consider the weight of the nayin sound elements in the hexagram. (Old commentary:所谓 conflict and fight refers to the situation where the useful god and the world line mutually restrain each other.) The day branch is the ruler of the hexagram, most urgent and important. The life and death of all lines must first seek the approval of the day branch.

日為君生，故云：日時最急，歲日猶賒。日音日辰，時者時令，歲者太歲，月者卦中月卦也。（眉批：世應相剋，縱好費力。）

The day branch is the ruler of a hexagram (the original text says "the day gives birth to the ruler," where "birth" is a mistake for "ruler," and this is recorded as is). Therefore, it is said that the day branch and the hour branch are most urgent in responding to events, while the heavenly stem and the month builder are more distant in their influence (the original text says "the year and the day are still far apart," where "day" is a mistake for "month," and this is recorded as is). Here, the term "day" refers to the day branch (the original text says "day sound," where "sound" is a mistake for "one," and this is recorded as is); "hour" refers to the hour; "year" refers to the heavenly stem of the year; and "month" refers to the month hexagram within the hexagram, which is the month corresponding to the hexagram body. (Old commentary: The world and the responding line mutually control each other; even if it is a good matter, it will require some effort.)

應動託人心易變，身動生憂事不寧，若是用爻卯有氣，旺相扶持不速成。宅墓高低產子難，病多進退往行難，婚姻有疑逃者近，詞訴普速主繫閉。

When the response line moves, it indicates that the person entrusted with the matter is fickle-minded. If the hexagram body moves, it brings about worries out of nowhere, causing unrest. If the line used is a strong卯wood with vitality, even with support from prosperous and strong elements, success cannot be achieved quickly. When both the world line and the response line move, the effects are as follows: for matters concerning graves and burial sites, the terrain is uneven and unsuitable; for childbirth, labor is difficult; for illness, the condition fluctuates; for travel, the journey is difficult to accomplish; for marriage, both parties have doubts; for escape, the person remains nearby; for lawsuits, there is urgent pressure, and the person is likely to be detained.

身動有憂事，旺見磨折，費力而成，故身為我之門戶也。雖宜動出行，若世下鬼發，財發，亦不吉也。

When the hexagram body moves, it indicates there will be matters causing worry; if the hexagram body is also strong, one will have to endure some hardships and exert effort to achieve success. This is because the hexagram body is like the gate of my family; when the gate moves, the family cannot remain peaceful. Although traveling is considered favorable when the hexagram body moves, if the official ghost hidden beneath the world line moves, or if the wealth element moves to support the official ghost, it is also an unfavorable omen.

應動事變，不可託人，用爻有氣，須是欲求，或自去理會吉，用與世爻相剋者是。凡世應相剋，縱然好事，也須費力。

The Response Line is active, indicating that the matter will change midway, and it is not advisable to entrust someone else to handle it. If the Useful God has strength, it suggests there is hope for success, and it is best to handle the matter personally for good fortune. The statement "do not entrust someone else" specifically refers to a situation where the Useful God and the World Line mutually control each other. Whenever the World and Response Lines mutually control each other, even if it is a good matter, it will inevitably involve some trouble and effort.

八純重動爻業雜，於中考論加臨法，求財金鬼土為兄，水子火印消詳納。（眉批：重動八純，須濟伏神。）若重動，更著伏爻。乾伏坤，坎伏離，震伏巽，艮伏兌。

When an eight pure trigram encounters a repeated change, the situation becomes the most complicated, and one must carefully examine the method of six spirits overlaying each other. Taking the example of seeking wealth: the metal line is taken as official ghost, the earth line as siblings, the water line as children, and the fire line as the official parent. Only after thoroughly analyzing and incorporating these elements can one determine which to choose and which to discard. (Old commentary: When an eight pure trigram meets a repeated change, one must rely on the hidden god to provide relief.) Whenever there is a repeated change, one should also look at what the hidden line is: the乾 trigram hides the坤 trigram, the坎 trigram hides the离 trigram, the震 trigram hides the巽 trigram, and the艮 trigram hides the兑 trigram. In the eight pure trigrams, all six lines originate from the same trigram, and the six relations are often incomplete. The missing ones should be sought from the hidden god in the opposite trigram.

世應當中兩間爻，發動所求多阻隔，假饒有無事分明，又見切切方始得。（間為中人，不可發動，兄動脫詐，鬼動見禍。）

The two lines between the World Line and the Response Line are called "intermediate lines." When the intermediate lines move, the matter in question often encounters obstacles; even if the outcome was already clear, it still requires repeated earnest efforts to accomplish. (Note: The intermediate line represents an intermediary, who is most undesirable when active; if siblings are on the intermediate line and move, the intermediary may be dishonest or deceive; if officials and ghosts are on the intermediate line and move, there will be troubles in the middle.)

凡世應中間兩爻為中人，不可動，動則有隔。兄弟動主脫詐口舌，官鬼動主人事見隔，占婚姻為某人詭譎，占生產為老孃，占事為阻郎，占耕種為農夫，占家宅為鄰里。

In matters of the World and Response Lines, the two lines between them should be regarded as the person in the middle, and they should not be activated, as any activation will bring about obstruction. If the Siblings line is activated, it indicates that the middle person is evasive, deceitful, and causes disputes. If the Official Ghost line is activated, it suggests obstacles in human affairs. The intermediate line refers to different people depending on the gate being divined: in matters of marriage, it refers to the person causing deceit and interference; in matters of childbirth, it refers to the midwife; in general affairs, it refers to the person causing obstruction; in matters of farming, it refers to the tenant farmer; and in matters of the household, it refers to the neighbors.

本卦一爻為獨發，一爻之變可相扶，更將日上分生克，始知神應出虛無。（眉批：凡一爻動，重主過去，交主未來。）若變爻旺相可用，休囚只有本卦六親一爻動可變，旁宮一爻動不可變，只看六親，占陰晴可借用。

In a single hexagram, if only one line moves, it is called "dú fā" (独发). The line that changes can return to support the original line. Then, by introducing the day branch, we can distinguish between generation and control, thus understanding how the divine response manifests from this empty and formless place. (Old commentary: Whenever a line moves, "chóng" (重) refers to an old yang line turning into yin, indicating something that has already passed; "jiāo" (交) refers to an old yin line turning into yang, indicating something that is about to happen.) The changed line can be used if it is prosperous and strong, but not if it is weak and confined. Also, it should be known that only the lines of the original hexagram's own palace are considered for change; lines from other palaces are not considered for change, but only their relation to the six relations is taken into account. However, when divining the weather, lines from other palaces can be used as well.

亂動休將亥爻尋，只求親土守其真，審擇用爻何位發，旺相生扶始有因。（眉批：亂動不變，不宜六親，用爻動凶，旺相生扶，輕重言義。）

When the six lines are in disorderly movement, one should not persistently chase after the line of亥 water. Instead, one should stay with the earth line that is harmonious with the matter being divined, which is the line of the native hexagram's own position. Only then can one truly grasp the essential clue. Then, carefully select which line is activated by the use line, and check whether it is prosperous and strong, and receives support and generation, so that the matter can have a resolution. (Old commentary: When the hexagram is in disorderly movement, do not consider the changing lines, and it is not advisable to rigidly match the six relations. The use line that is activated is usually ominous, and it is necessary for it to be prosperous and strong with support and generation. The emphasis and importance should be considered carefully.)

旁宮一爻動變，使本卦重用，六親分旺相輕重言之。六爻亂動，事緒難明，兩爻三爻至六爻動，切不可看變，只取旺相有情，急宜仔細看。

When a single line of the surrounding hexagram moves and produces a change, one should return to the primary hexagram to determine the useful god. The six relations should be discussed according to their prosperity and strength as well as their importance. In a hexagram where all six lines are moving, the matter becomes very complicated to clarify. Whenever two lines, three lines, or even all six lines move together, one should not pursue the changing lines. Instead, one should select the line that is prosperous and strong and has a connection with the ruler. This step is most important and must be carefully examined.

生氣動者謀往吉，死氣發時病訟凶，日沖飛上伏爻出，月破爻沖爭爭空。（眉批：日破為日虎神，為解神，為耗散神，為破敗神。）

A yao carrying life qi becomes active, indicating good fortune when planning to go somewhere; a yao carrying death qi becomes active, leading to bad outcomes in matters of illness or litigation. When the day branch overcomes the flying god above, the hidden yao below can emerge and become useful. If the useful yao is overcome by the month builder, it is called 'month breaker', meaning no matter how much you struggle, you will end up with nothing. (Old commentary: 'day breaker' is also called 'day tiger god', which is both a relief deity and a deity of dispersing and breaking down—able to relieve worries but also to consume possessions.)

生氣者：如占文書，旺相出現，或官爻有氣發，也能生父母。死氣者：如占病，官司，動爻旺相剋其世身，謂之死氣。

What is life qi? For example, when divining about documents, if the parents' line is prosperous and strong and clearly appears in the hexagram; or if the official ghost line has life qi and becomes active, and the official can generate the parents, thus supporting the documents — this is called life qi. What is death qi? For example, when divining about illness or legal matters, if the moving line in the hexagram is prosperous and strong and comes to afflict the world line and the hexagram body, this is called death qi.

日沖者：如占財，財爻伏在無氣爻下，卻得日辰沖去飛爻，其財有用也。月破者：憂者散，病者死，事不成，財無氣。蓋用爻被月建之沖也。

What is "day冲"? For example, when divining about wealth, the wealth爻 is hidden beneath a爻 that has no vitality, and is therefore unable to move. If the day branch happens to冲 the upper flying爻, the hidden wealth爻 becomes visible and can be used. What is "month破"? When the used爻 is冲 by the month builder. If divining about worries and doubts, the worries will dissipate; if divining about illness, the patient is in danger; if divining about affairs, the affairs will not succeed; if divining about wealth, the wealth爻 has no vitality. The same character "破" means resolution in the case of worries and doubts, but failure in the case of worldly affairs. The outcome is determined by what is being divined, and thus determines fortune or misfortune.

五行憂者先憂否，無鬼憂官喜落空，結婚買婢成諸事，卦無財子鬧重重。（眉批：用爻出現謂之有，用爻不現謂之無。）

In the Five Phases, if there is something to worry about, one should first determine whether this worry is valid. If the hexagram does not contain official ghost, then worrying about official matters is actually good news as it may not come to pass. However, if one is to get married, buy a servant, or accomplish various affairs, and the hexagram lacks wife wealth and children, then things will be troublesome and difficult to achieve. (Old commentary: If the line is present in the hexagram, it is called 'has'; if the line is not present in the hexagram, it is called 'lacks'.) Clearly, the terms 'has' and 'lacks' depend entirely on which of the Six Relations is used for the matter in question.

男女包含少壯形，須審前文後卦情，陰變陽爻為男子，陽變陰爻是女人。（眉批：陰宮變陽為男，陽宮變陰為女。）

To determine whether the person in question is male or female, and whether they are young or strong, one must combine the meaning of the original hexagram with the transformed hexagram. A yin line changing to a yang line indicates a male, while a yang line changing to a yin line indicates a female. (Old commentary: If a hexagram from the yin palace changes to a yang line, it indicates a male; if a hexagram from the yang palace changes to a yin line, it indicates a female.)

欲卜家親無外人，鬼爻世應便為親，陰宮若見陽官鬼，不是鄉鄰即外人。

To determine whether the haunting is caused by a close family member or an outsider: if the Official Ghost line is directly on top of the World Line or the Response Line, then it is a close relative. However, if in a yin palace hexagram one encounters a yang Official Ghost, then it is not a local neighbor but rather a foreigner. This distinction separates the haunting by ancestral spirits from that by external ghosts.

奴婢外人財作用，弟兄同輩察同爻，發官夫主詳官鬼，父母尊親印授獻。

When divining about slaves or servants and outsiders, the wife and wealth爻 is used as the useful god; when divining about siblings and peers, one should examine the corresponding爻, which is the siblings爻; when divining about a successful official or husband, one should carefully examine the official and ghost爻; when divining about parents and elders, one should use the parents爻, which is the "imparting" god, as the basis. This passage assigns each type of person to the corresponding six relations, serving as a general rule for selecting the useful god.

坐方立物皆成卦，看其爻發在何時，潛虛不遂心生起，自然神悟洩天機。

The direction you are facing and the objects standing before you can each form a hexagram. Then observe the time when this line is activated.the so-called "潜虚" refers to the moment when a subtle, unfulfilled thought suddenly arises in the mind. By following this thought and observing it carefully, one can naturally gain insight and reveal heavenly omens. This is a method of divination that does not require casting coins but directly uses imagery to form the hexagram.

凡坐方立物，飛禽走獸，雲雨風雷，金石絲竹，皆可成卦。且如鴉從西南來，便為坤卦。看何時辰，如子午用初爻，丑未二爻，寅申三爻，卯酉四爻，辰戌五爻，巳亥六爻。以別四外，自然知凶之理。一字一物，皆可成卦，但字數畫物，取五行以定八卦者也。

All directions where one is sitting, objects set up, flying birds and running animals, clouds, rain, wind, thunder, and sounds of metal, silk, bamboo, and strings can be used to form a hexagram. For example, if a crow flies from the southwest, the southwest belongs to the position of the Earth Trigram (Kun), so the Kun Trigram is taken. Then look at the time of day to determine which line is the moving line: during the子 (rat) hour or午 (horse) hour, the first line is the moving line; during the丑 (ox) hour or未 (sheep) hour, the second line is the moving line; during the寅 (tiger) hour or申 (monkey) hour, the third line is the moving line; during the卯 (rabbit) hour or酉 (rooster) hour, the fourth line is the moving line; during the辰 (dragon) hour or戌 (dog) hour, the fifth line is the moving line; and during the巳 (snake) hour or亥 (pig) hour, the sixth line is the moving line. Based on this, one can distinguish the conditions inside and outside the four directions, and the principles of good fortune and misfortune will become clear. A single character or an object can also form a hexagram: a character is counted by the number of strokes, and an object is determined by its shape and number, which are then converted into the Five Phases to determine the Eight Trigrams.

卦者多者取來情，或向空亡無處尋，又看世爻沖剋處，於中一事破來心。（眉批：五鄉沖剋取來情爻，此法取看有氣無氣言之，若無氣之月，即不用也。）

When the divination chart has many threads, one should take the "coming situation" from it, which refers to the actual matter the person is concerned about. Sometimes the clues fall exactly on the empty position, making it impossible to find. In such cases, one should look at which yao is conflicting with and which is overcoming the world line yao. From that, one can reveal the person's inner concerns. (Old comment: The yao that is being conflicted or overcome should be taken as the "coming situation" from the Five Phases and Five Directions. This method depends on whether the yao has vitality or not. If it is exactly in the month when it has no vitality, it should not be used.)

沖剋父母：沖印契割至尊長，屋宅墳野與田園，又取文書並應舉，產業車輪共舟船。

The trigram that is being冲 (conflicted) or克 (overcome) is the parents trigram. The person asking the question is concerned with matters related to this trigram: seals, contracts, cessions, and other official documents; close relatives and elders; houses, cemeteries, wastelands, and fields; possibly also official documents and examinations; as well as property, vehicles, and boats. The parents trigram represents a protective and supportive deity, governing things that can be relied upon and carried.

沖剋兄弟：沖兄爭鬥與貪淫，小見克財口舌臨，切忌妻災防破散，相知嫉妒是同人。

The爻 being afflicted by conflict and being overcome is the siblings爻; the person asking the question is likely involved in disputes or matters of lust. Minor issues may involve loss of money or disputes entering the household. Most importantly, one should beware of calamity befalling the wife and the dispersal of family wealth. It could also mean that a familiar friend harbors jealousy and there is discord among peers.

沖剋妻財：沖妻即是繫占財，鋪店金銀買賣來，或有陰人成合事，金銀錢銅器和釵。

If the wife's wealth hexagram is being冲 or克, then the person coming is most likely coming for money: businesses such as shops and trading in gold and silver; it could also be a matter involving a woman acting as an intermediary; or it might involve actual items such as coins, copperware, hairpins, and jewelry. Since the wife's wealth hexagram governs both wife and concubine and all resources for use, both questions about wife and about wealth will be revealed through this hexagram.

沖剋子孫：沖福瑞物及醫藥，七寶貴人寺觀塔，僧尼佛像所欲生，六畜皮毛與角筋。

The爻 that is being冲 or克 is the Children Line. The question asked by the person relates to Fortune Virtue. This includes auspicious things and medicine; seven treasures, noblemen, and temples and pagodas; monks and nuns, Buddha images, and matters concerning seeking offspring; and also domestic animals and items made from their skin, hair, horns, and tendons. The Children Line is the deity that removes calamities. Any inquiry about safety, seeking offspring, or taking medicine falls under this category.

沖剋官鬼：沖剋官鬼即求官，更有訟事暗相關，又或走失兼盜賊，莫把爻中一例看。

The official ghost line is being afflicted and restrained, indicating that the person is mostly seeking official positions; additionally, there may be an underlying legal dispute involved; or perhaps something has been lost or stolen. The official ghost line encompasses both achievements in official matters and misfortunes, so one must not treat all lines in the hexagram according to the same pattern.

爻在卦中言未來，爻在卦後言過去，六爻先以卦為身，然後看其爻發處。陰世月前事未生，陽爻月後事先過，但能仔細尋其意，卦中何事不包羅。

The earthly branch of the moving line, if it comes before the hexagram body, refers to future events; if it comes after the hexagram body, it refers to past events. When examining the six lines, one should first determine the hexagram body, then check where the moving line falls. If the world line is yin, and the moving line is before the hexagram body's month, the event has not yet occurred. If the world line is yang, and the moving line is after the hexagram body's month, the event has already passed. As long as one is willing to carefully explore the meaning within, what else can be included in the hexagram?

聖人作易，逆觀未來，順考已往。假令遁卦，第二陰爻為世，即是六月卦也，卦中身未土。壬午亥動，或官，或疾病。午在未後，言已往也，合在四五月也。卦身土生金爻，帶兄弟，為萬事和。申在未前，為未來事，合在申酉月應。

The sages composed the Book of Changes, using it to look at future events in reverse order and to examine past events in forward order. For example, in the Hexagram of Retreat, the second line is a yao of yin and serves as the World Line. It belongs to the hexagram of June, with the Hexagram Body falling on the earth element of Wei. If the Renwu and Hai yao are activated, the outcome may be legal disputes or illness. The Wu yao is the next after Wei, so it is looking backward in time, meaning the event should occur between April and May. The Hexagram Body being earth can generate the metal yao, and since the metal yao carries the Siblings, it indicates harmony in all matters. The Shen yao is the one before Wei, belonging to future events, so it should be verified in the months of Shen and You.

覆射包涵世應中，方圓表裡在何宮，旺扶重大實沉厚，休囚輕小細微空。父母持世為殺物，光華藥石子孫同，妻財受用或能食，兄弟爻將物不中。（眉批：以才應為表，為皮毛，在外主長。以鬼世力泉為形狀，在內為主短。）

In the game of shooting a covered object, the object being guessed is contained within the World Line and the Response Line. Whether it is square or round, has a surface and an interior, depends on which palace it falls into. If the line is prosperous and strong, the object is heavy, solid, and substantial; if the line is weak and confined, the object is light, small, and hollow. If the Parents Line holds the World Line, the covered object is something that can cover or cut; if it is something bright and beautiful or medicinal, it belongs to the Children Line. The Wealth Line represents daily necessities or edible items. If the Siblings Line holds the World Line, the object is mostly of little use. (Old commentary: The Wealth Line and the Response Line represent the outer part, or the surface, of the object, which is long; the Official Ghost Line and the World Line represent the inner part of the object, which is short.)

夫卦之覆射，以財為表，以應為表，為皮毛，在外主長。以鬼為裡，以世為裡，為形狀，在內為短。單陽為圓，折陰主方。（眉批：單陽主圓，折陰主方，伏才能食，伏子能用，伏父能蓋，伏兄不中。旺相重大主新，休囚微小主舊，鬼現正色，伏藏勞色。）

When using a hexagram to guess an object, take the wife and wealth line as the outer appearance of the object, that is, its skin or outer part, which represents length. Take the official ghost line as the inner part of the object, and the world line as the shape of the object, which represents shortness. If the line is a single yang line, the object is round; if the line is a broken yin line, the object is square. (Old commentary: A single yang line indicates roundness, a broken yin line indicates squareness; if the hidden god is the wife and wealth line, the object is edible; if the hidden god is the children line, the object is useful; if the hidden god is the parents line, the object can cover; if the hidden god is the siblings line, the object is not useful. If the line is prosperous and strong, the object is large and new; if the line is weak and confined, the object is small and old; if the official ghost is clearly present in the hexagram, the object has a bright color; if the official ghost is hidden, the object has an old color.)

財無應空無皮，鬼隱世空無肉。旺相重大主新，休囚微細主舊。鬼現正色，伏藏旁色。伏財能食，伏子能用，伏父能蓋，伏兄能無，用不中。

In the hexagram, if there is no wife wealth line, and the response line also falls into emptiness, then the object has no outer covering. If the official ghost is hidden and not revealed, and the world line also falls into emptiness, then the object has no inner substance. If the lines are prosperous and strong, the object is heavy and new; if the lines are weak and confined, the object is light and old. If the official ghost is clearly present in the hexagram, the object has a pure color; if the official ghost is hidden and not revealed, the object has a mixed color. If the hidden god is wife wealth, the object can be eaten; if the hidden god is children, the object can be used; if the hidden god is parents, the object can be used for covering; if the hidden god is siblings, it is as if there is nothing, and it is not useful.

表受刑剋落空，無皮而實；裡受刑剋落空，無肉而虛無；表裡俱受刑剋落空，則空而無物。持乾則圓，持坤則方，逢震在上為飛，在下為走。春夏生物，秋冬死槁。

The outer line, representing the exterior, being harmed and falling empty means the object has no outer covering and is just hollow inside. The inner line, representing the interior, being harmed and falling empty means the object has no inner substance and is empty in the middle. If both the outer and inner lines are harmed and fall empty, then it is completely empty with nothing inside. If the line belongs to the trigram Qian, the object is round; if it belongs to the trigram Kun, the object is square. If the trigram Zhen appears, then if Zhen is in the upper trigram, it represents something that can fly; if Zhen is in the lower trigram, it represents something that can move. In spring and summer, the covered trigrams mostly represent living things, while in autumn and winter, they mostly represent dead things or withered things.

圓受刑剋月破日破不圓，方受刑剋月破日破不方。子動物有足，兄動物有皮，財動物可食，父動物主氣，官動物不中。

The yao that should be round, if it is harmed or restrained and also meets the month breaker and day breaker, will not be perfectly round. The yao that should be square, if it is harmed or restrained and also meets the month breaker and day breaker, will not be properly square. When the Children yao moves, the covered object has feet. When the Siblings yao moves, the object has an outer skin. When the Wealth yao moves, the object is edible. When the Parents yao moves, the object has a smell or is covered. When the Official Ghost yao moves, the object is no longer useful.

五鄉一鄉亦可取物，合則圓，扶則長，生則方，克則損，刑則尖。乾兌金五，震巽竹木，坤艮土石，坎水血鹽貨物，離火絲綿絹帛，各觸類而長之。

Among the five phases and five directions, one can choose any direction to interpret objects: if the line is in harmony, the object is round; if the line is supported, the object is long; if the line is generated, the object is square; if the line is overcome, the object is damaged; if the line is afflicted, the object is sharp. As for the eight trigrams, Qian and Dui belong to metal and govern metal objects; Zhen and Xun belong to wood and govern bamboo and wooden objects; Kun and Gen belong to earth and govern earth and stone; Kan belongs to water and governs blood, salt, and goods from water; Li belongs to fire and governs silk, cotton, and silk cloth. The rest can be inferred in the same way, expanding by analogy.

娶妻先向財中覓，嫁夫可類鬼爻推，旺相得時成合配，休囚刑害不相宜。兄旺克妻妻不就，子旺傷夫夫有疑，八純動者主離別，五世游魂損小兒。（眉批：妻財鬼爻，旺相成合，休囚不宜，兄旺克妻。子動傷夫，八純離別，五世游魂，必損小兒。）

For a man seeking a wife, one should first look for the useful god at the wife's wealth爻; for a woman seeking a husband, one should examine the official ghost爻. If the useful god is prosperous and strong, and in season and timely, the marriage will be successful. If the useful god is weak and confined, and further meets conflicts and harms, it will not be suitable. If siblings are strong and active, they will overcome the wife's wealth, making the wife's side unwilling. If children are strong and active, they will harm the official ghost, causing the husband's side to have doubts. If an eight pure hexagram is obtained and the lines are activated, it indicates separation later. If the fifth generation hexagram and the wandering soul hexagram are obtained, it indicates harm to the child. (Old note: The wife's wealth and official ghost lines, when prosperous and strong, lead to harmony; when weak and confined, they are unsuitable. Strong siblings overcoming the wife's wealth, active children harming the official ghost, eight pure hexagrams indicating separation, fifth generation and wandering soul hexagrams indicating harm to the child.)

占妻看財宜動，占夫有鬼宜靜。陽宮端正，陰宮醜陋，在飛止應頭面，在飛不應四肢，卦無子孫不喜悅。男占得震主再婚，女占得坎主再嫁。

When divining about a wife, one should look at the wife's wealth line, and it is preferable for this line to be activated. When divining about a husband, the official ghost line should be present in the卦, and it is preferable for this line to be calm. If the useful god falls in a yang palace, the person is likely to have a proper appearance; if it falls in a yin palace, the person is likely to have an ugly appearance. If the flying line of the useful god corresponds to the position it should be associated with, it refers to the head and face; if it does not correspond, it refers to the limbs. If the卦 does not contain the children line, this relationship is unlikely to bring joy. A man who draws the Zhen hexagram in his divination mainly indicates a second marriage; a woman who draws the Kan hexagram mainly indicates a second marriage.

妻在同爻女有親為主婚，夫在同爻男有親為主婚。若得時旺相，則有成。如出現，忌日沖月破。世動男不肯，應動女生疑。用神發動，成也見分離。父傷損長親，間動阻隔，或媒人又作鬼。

The wife's wealth and siblings are in the same line, indicating that the female family has a relative who arranges the marriage. The official ghost and siblings in the same line indicate that the male family has a relative who arranges the marriage. If the useful god is in its prosperous and strong state, the matter will succeed. Even if the useful god is clearly present in the hexagram, it still fears being attacked by the day branch or destroyed by the month builder. If the world line moves, it means the male is unwilling. If the response line moves, it means the female has doubts. If the useful god moves, even if the marriage is completed, there will be separation later. If the parents line is injured, it will affect the respected elders. If the intermediate line moves, there will be someone in between causing obstruction, and even the matchmaker may be a malevolent spirit.

生產未知臨盆許，月日長生子當執，兄爻旺相母生難，子孫受克兒災苦。又曰：飛去克伏子難收，陽卦為男陰是女，兩爻旺相喜相扶，必是雙胎天賜與。（眉批：取胎元氣，假令乾宮以子水為子孫，長生在申，至午為胎。子孫出現胎月。）

When predicting the time of childbirth but not knowing when the mother will give birth, one combines the long life position of the day branch, the month builder, and the children's hexagram to determine the exact time. If the siblings' hexagram is prosperous and strong, the mother's childbirth will be difficult. If the children's hexagram is being restrained, the fetus may suffer misfortune or hardship. It also says that if the flying god above restrains the hidden children's hexagram, the child will have difficulty being born. If the hexagram is yang, it indicates a male child; if it is yin, it indicates a female child. If two hexagrams are both prosperous and strong and support each other, it is surely a gift from heaven, indicating twins. (Old notes: The method of determining the vital energy of the fetus, for example, in the Qian hexagram, the children's hexagram is the water hexagram, whose long life position is in Shen. From Shen, counting forward to Wu is the 'fetus' position. The month of conception can be determined by the position where the children's hexagram appears.)

若子爻出現，不出月生，但看世爻，向支數至母長生日，即為乳也。假令秋占需卦，戊申持世，癸亥之水為母，長生在申，即言當日乳。

If the line representing children is clearly present in the hexagram, the child will be born within this month. One only needs to look at the earthly branch of the world line, and count down from there to the day when the mother's growth begins, which is the day of birth and nursing. For example: in autumn, the hexagram of Need is drawn, with Wushen as the world line, and Guihai water as the mother. The water of Hai is born in Shen, and the world line is exactly Wushen, so the birth is predicted for that day.

如未爻持世，來日生。亥子持世，旬日分娩。但憑卦，卜世曰：世旺克子，落草即死。若在伏義，可克飛上，下爻便見，降生之月，下及月者生，墮胎也。

If the You line holds the world line, childbirth will occur the next day; if Zi or Hai holds the world line, delivery will happen within ten days. These statements are based solely on the hexagram. Considering the world line: if the world line is strong and overcomes the Children line, the fetus will die immediately after birth. If the Children line is hidden beneath and its meaning is clear, it can overcome the flying line above. Then, from the position of the hidden line, we can determine the month of birth; if the child is born before the month, it indicates a miscarriage.

應舉求官問後先，官旺文書有氣前，文作文章為直用，日建扶官定是元。又曰：父母文書是棟樑，推明旺相細銷張，官鬼試官題目事，子孫如錦子榮昌。（眉批：官文兩強，月建捄宮，必奪文魁。子動傷官，財動破父，鬼動奪禮，父化父雅，父化官難。）

When asking about the order of success in an examination or seeking official position, the focus is on the sequence of ranking. If the official ghost is strong and the documents (articles) also have vitality, then the rank will be higher. Documents refer to writings, and the useful god is directly taken from them. If the day builder supports the official star, then it is certain to be among the top ranks. It is also said that parents represent the documents, which are the main pillars of this category; when making a judgment, one should carefully elaborate on their prosperity and strength. The official ghost represents the examiner and the exam questions; if the children are prosperous, it indicates the glory of the descendants. (Old commentary: If both the official star and the documents are strong, and the month builder nurtures the native's palace, it is certain to win the literary excellence. If the children activate the injurious star, or if the wealth activates the destruction of the documents, or if the official ghost activates the loss of propriety, then the parents transform into parents, indicating elegant and refined writing; if the parents transform into the official ghost, then the official rank will be difficult to achieve.)

又曰：兄弟雷同難上榜，妻財美論豈能強，父化父兮多雜犯，父化官兮總不方。要文書持世，無刑無克，太歲貼身，必占魁元。

It is also said that the siblings' hexagram indicates similar writings, making it difficult to achieve high rankings; the wealth hexagram may be able to speak well, but it directly conflicts with the documents, so it will ultimately not be strong. When the parents' hexagram transforms into parents, there are many conflicting elements mixed in the text; when the parents' hexagram transforms into the official ghost, it is ultimately not in accordance with regulations. One must have the documents hexagram holding the position, neither being punished nor being overcome, and if the sovereign hexagram is attached to the position, then it will certainly secure the top rank.

凡占試以鬼為主，看伏在何爻下，要日辰生扶命出。且如春未日，占剝卦，官在文書下有氣，日辰合出生，中試。

When divining about exams, the Official Ghost is the main focus: one should check where it is hidden under which line, and ensure that the Day Branch can generate and support it, bringing it out. For example, if on the day of 'Wei' in spring, the hexagram 'Bo' is drawn, and the Official Ghost is hidden under the line of Parents (i.e., the line of Documents) with some vitality, the day 'Wei' combines with it and can generate it, thus bringing it out, which indicates a successful examination result.

赴詔面君子堂，宜官鬼出現，鬼墓發動不須推。除遷以鬼爻持世，鬼或發，臨鬼墓，不吉。求職請判，在任宜鬼爻靜，鬼發或動子出，有替。

When summoned by imperial decree to appear before the sovereign in the hall, the official ghost line should clearly appear in the hexagram. If the official ghost enters the墓 (grave) and becomes active, there is no need for further interpretation, as the matter will certainly not succeed. When seeking appointment or promotion, having the official ghost as the holder (世) is auspicious; however, if the official ghost becomes active or is located in the墓, it is inauspicious. When seeking appointment, requesting a document, or a current official divining the stability of their position, the official ghost should remain quiet. If the official ghost becomes active or if the children line becomes active and overcomes the official ghost, someone will take over your position.

見貴求謀問立身，文書不動及時辰，財動文書空費力，子動傷官事不亨。又曰：事見兩爻須再覓，官多宛轉恐艱難，最要日辰生合出，知音處處得前程。

Meeting the nobleman and seeking advancement, the question is about whether one can stand firm: if the document line is still and unmoving, and it coincides with a suitable time, the matter will go smoothly. If the wealth line becomes active and overcomes the document line, efforts will be wasted. If the children line becomes active and harms the official star, the matter will not proceed. It is also said that if a matter occupies two lines in the hexagram, one should seek another way to ask again; if there are many and overlapping official ghosts, the matter will be complicated and difficult. Most importantly, if the day branch can generate, harmonize with, or bring out the line, then one will meet understanding people everywhere, and the future is promising.

如六爻中，只一爻動，最忌兄弟動，事不實而難成。若文書與貴人卦中原無事，亦難成。出現有氣，亦怕空亡，所謂動爻急如火攻，急落空亡。求官與文書，要旺相持世有成。

If only one line moves in the six lines, it is most undesirable for that line to be the siblings: siblings represent falsehood and deception, and the matter will be unrealized and difficult to achieve. If the line representing documents and the line representing the nobleman (official ghost) are not present in the original hexagram, it will also be difficult to succeed. Even if the useful god appears and has strength, it still fears falling into the empty亡 (empty death); the moving line is as urgent as a fire attack, though its force is strong, once it falls into the empty亡, it quickly dissipates. For seeking an official position or documents, the useful god must be prosperous and strong and also hold the world line, in order to achieve success.

應爻不克，事體分明，乾兌坎宮，謀事不一。見官用動，其人多出亦空喚。

The Response Line does not overcome the Present Line, and the original matter becomes clear. If the hexagram comes from the Qian, Dui, or Kan trigrams, then the matter will not be focused, and there will be many different threads. If one wants to meet an official, and the line is activated, that person is likely away, so going there is in vain and just a useless shout.

占財旺相喜持世，出現生扶司秉勞，脫貨求財要用興，開張生意方得利。（眉批：最忌空亡臨財，飛爻克伏，徒為費力。）

Divination about wealth favors a prosperous and strong Wealth (wealth) that is also held by the current line. If the wealth爻 is clearly present in the hexagram and receives support, it indicates that the person is in charge of the matter and will be rewarded for their efforts. When selling goods to make a profit, the Useful God (useful god) must be activated; only then can business ventures bring profit. (Old commentary: It is most忌 (to be avoided) if the wealth爻 falls into空亡 (wasteland) or if the flying爻 above suppresses the hidden wealth爻, which results in wasted effort.)

又曰：月破空亡未可憑，飛爻克伏要留神，若求件件皆如意，但看財生世者是。（眉批：且如寅日卜得益卦，討益當日便有益，日辰比財庫中也。）

It is also said that if the wealth hexagram is broken by the month or falls into emptiness, it is unreliable; when a flying hexagram overcomes a hidden one, particular care should be taken. If one wishes for everything to go according to desire, one should check whether the wealth hexagram comes to generate the world line—only when wealth generates me, can it be considered truly obtained. (Old commentary: For example, if one divines on a寅 day and obtains the《益》hexagram, one may immediately gain benefits, because the day hexagram shares the same energy as wealth, and this is exactly in harmony with the wealth repository.)

世空不妨，即需鼎困豫家人，始雖艱難，終可如意。為脫貨，宜動。至如開張販賣，營運抽拈，停塌賭博，索欠覓借，並要財爻旺相，日辰生扶，官靜言祥。如福德旺相，亦可有財。

The world line falling into an empty position is not a problem. For instance, in hexagrams like "Need," "Tripod," "Impediment," "Ease," and "Family," although they start off difficult, they eventually lead to favorable outcomes. If it's about selling goods, the useful god should be activated. For matters such as opening a business, trading, profit-making, stockpiling goods, gambling, collecting debts, and arranging loans, the wealth line should be prosperous and strong, with the day branch coming to support it, and the official ghost quiet, then it is appropriate to speak auspiciously. If the children and fortune virtue lines are prosperous and strong, and the children can generate wealth, there will still be wealth to be obtained.

凡財爻旺相出現者，日克之必有。日辰旺相，卻不要克他，看財伏於何爻，日辰沖散飛爻，其財必有。

Whenever the wife and wealth爻 are prosperous and strong and clearly present in the hexagram, even if the day branch comes torestrain it, the wealth will still definitely come—prosperous wealth does not fear beingrestrain. However, if the day branch itself is strong and prosperous, one should not let it go on torestrain the wealth爻. If the wealth爻 is not present, one should look for where it is hidden beneath another爻. As long as the day branch can dispel the flying爻 above it by冲, the wealth will definitely be obtained.

凡卦中無財，殊不知福能生財，但能福爻旺相，必遂。又卦內無財無福，月令中有財，亦可成。或日辰是財，當日亦有。此謂之無中生有。凡有財卦即此，亦不可錯過，慎之。

In a hexagram, if there is no wife and wealth爻, people often think there is no wealth to seek. But they do not realize that children and fortune virtue can generate wealth. As long as the fortune爻 is prosperous and strong, seeking wealth will certainly succeed. For example, if a hexagram has neither wealth nor fortune, but the month's stem is itself wealth, it can still succeed. Or if the day branch is itself wealth, then that day will bring gain. This is called 'creating something from nothing'. Any hexagram that actually has wealth available should not be considered as having no wealth and thus missed. One must be careful to distinguish clearly.

博戲求財皆是木，子孫出現世臨之，更兼旺相無刑剋，管取歡欣稱意歸。（眉批：子孫持世，財旺得遂，鬼爻持世，福星無益。）又曰：世爻見鬼應來克，縱有精神也是輸，福德休囚皆陷伏，往來空去下工夫。

Gambling for wealth should focus on the Wood line. The Children line must clearly appear in the hexagram and be directly on the World line. Additionally, it should be prosperous and strong, not harmed or restricted. In that case, one will surely return happy and satisfied. (Old commentary: If the Children line holds the World line and the Wealth line is strong, the desired outcome will be achieved. If the Official Ghost line holds the World line, the Fortune Virtue line will not be helpful.) It is also said that if the Official Ghost line is on the World line and the Response line further harms the World line, even with full energy, one will still lose. If the Children line of Fortune Virtue is weak or hidden beneath and cannot emerge, then all efforts will be in vain.

間爻動，沖撞多，兄弟動多鬧，官動財爻必輸。

When the middle line yao moves, there will be much conflict and argument in the gambling game; when the siblings yao moves, it indicates noisy competition for wealth; if the official ghost yao moves and the wife's wealth is restrained by it, then losing is certain. These three are the most direct signs of failure in gambling.

送物與人宜世動，財爻若發去留也，世應並興歡喜悅，反蒙他家物惠多。（眉批：世動財發，去必留之。世應並興，成此歡悅。）

When giving a gift, it is favorable if the World Line moves, making the gift more easily given; if the Wealth Line also moves, the recipient will certainly accept the gift. When both the World and Response Lines are active, both parties will be happy; not only will the gift be accepted, but the recipient may also offer more in return. (Old commentary: If the World Line moves and the Wealth Line also moves, the gift will certainly be accepted; if both the World and Response Lines are active, this situation will bring mutual joy.)

遠行世墓身難動，鬼發財爻莫上舟，絕命游魂休舉步，扶身福德任前行。（眉批：世動宜行，尤宜遠行，傍動行遲，八純之卦，不宜遠行。世墓之方，大不可行。）又曰：父母發兮風雨阻，動爻克世路艱難，子孫出現官爻伏，旺相財爻千里安。

When the world line is in the墓 (burial) position, it is difficult to travel far; if the official ghost moves and the wealth line also moves to generate the ghost, one should not get on the boat. If the hexagram indicates a dying hexagram or a wandering soul hexagram, one should not take a single step; if the children and fortune virtue lines support the world line, then one may proceed without hesitation. (Old notes: When the world line moves, it is suitable for traveling, especially for long journeys; when other lines move, the journey will be delayed; the eight pure hexagrams are not suitable for long journeys; the direction where the world line is in the墓 position should absolutely not be gone to.) It also says: if the parents line moves, there will be wind and rain blocking the way; if a moving line restrains the world line, the journey will be difficult; if the children line is clearly present and the official ghost is hidden and does not appear, plus the wealth line is prosperous and strong, then even a journey of thousands of miles will be safe.

謁人須問謁何人，世應作鬼枉勞心，用爻出現不乘旺，往見必不在家庭。世應坐鬼，彼此疑心，用爻衰弱，我何籍焉。

When visiting someone, one should first clarify who it is that one is going to see, so as to determine the useful god. If both the world line and the response line are occupied by official ghosts, then it is a waste of effort. Although the useful line is present in the hexagram, it is not in its prime, meaning that the person is certainly not at home. When the world and response lines are occupied by ghosts, it indicates mutual suspicion between the parties; if the useful line is weak, the person cannot offer assistance, so what can I rely on?

文望行人慾候歸，爻神出現必歸期，信來父母交重發，旺相扶生可待時。又曰：鬼動克身凶信至，若不遭凶禍必隨，要知行者來何日，先問何人占是誰。（眉批：占家親者，以墓為歸，爻神日辰出現，不克行人，可待。若望遠路，用爻值月，以定行期。）

If the useful god's line is clearly present in the hexagram, then the return date can certainly be determined. If the parents' lines are both active, then news will arrive. If the useful god is prosperous and strong and also receives support, then the return date can be awaited with certainty. It is also said that if the official ghost line becomes active and attacks the world line, then bad news is coming. Even if no misfortune occurs, troubles will follow soon. To know when the traveler will return, one must first clarify who is being divined and who is doing the divination, only then can the useful god be accurately determined. (Old notes: When divining for one's own family member, the return date is determined by the day the useful god enters the tomb. If the useful god and the day branch both appear in the hexagram and do not attack the traveler, then one can wait. If the person is expected from a distant place, then look at the month when the useful god line appears, and use that to determine the return date.)

又曰：變動行人應取之，日辰生旺定歸期，出現有氣生取用，不落空亡亦主回。

It also says: if a line in the hexagram changes, take the line that emerges from the change to judge the traveler's situation; then examine whether the day branch supports or strengthens it, and determine the return date accordingly. If the useful god appears in the hexagram, has vitality, and is supported, it can be used; as long as it does not fall into emptiness, the master will return.

又曰：間動人必阻歸期，月破親爻去不回，伏義扶世日辰出，消息遠來無改移。世臨四五無蹤跡，初二三爻在目令。

It is also said that if the intermediate line moves, there will certainly be some human affairs obstructing the return; if the six relations are used and encounter the month breaker, that person will leave and not return. The meaning of the hidden god is to support the world line; as long as the day branch brings it out, news from afar will certainly arrive on time and will not change. If the world line is on the fourth or fifth line, that person is nowhere to be found; if the world line is on the first, second, or third line, that person is nearby.

又曰：八純卦伏求方所，應現墓方尋的真，獨發之爻亦可取，自知賊若屈和伸。（眉批：用神伏藏，以生為方。）

It is also said that when one casts an octuple pure hexagram, the useful god is mostly hidden, and one should seek the direction based on the hidden god's position. One should look for the direction according to the storage direction indicated by the response line. The hexagram's single manifest line can also be used to determine the direction. In this way, one can naturally know whether the person or thief is bending or stretching, hiding or fleeing. (Old commentary: When the useful god is hidden, the direction is determined by the branch that generates it.)

去方：乾方天父玉樓君，坤方地母金臺臣，震長雷霆園林木，巽直風言草木繩。（眉批：丑東北，辰東南，未西南，戌西北。）

On the direction of departure: Qian is in the northwest, symbolizing heaven, father, jade pavilion, and sovereign; Kun is in the southwest, symbolizing earth, mother, golden platform, and subject; Zhen is in the east, symbolizing the elder son, and represents thunder, gardens, and trees; Xun is in the southeast, with a straight nature, symbolizing wind, commands and speech, grass and trees, and ropes. (Old commentary: The directions governed by the four墓 branches are—Chou in the northeast, Chen in the southeast, Wei in the southwest, and Xu in the northwest.)

又曰：凡財出現，在五爻之下，不動可見。若伏在下，其物閉藏，須是日辰生扶出，乃可見。

It also says: Whenever the wife and wealth line appears in a position below the fifth line, as long as it remains unmoved, the thing can be seen and found. If it is hidden beneath another line, it means the thing is concealed and must be brought out by the day branch generating and supporting it, so that it can be seen.

又曰：損失動爻隨件數，物色還將數上凍，出現財爻多易覓，官藏內象主家親。鬼休財靜終須覓，坤艮之宮早去尋，應動傷財人已去，六爻亂動不分明。

It also says: if several things are lost, the number of lost items should be determined by the number of moving lines in the hexagram; the quality and type of the items should also be determined by the number of lines. If the wife and wealth line is clearly present in the hexagram, the items are mostly easy to recover; if the official ghost line is hidden within the inner trigram, it indicates that a close relative is responsible. If the official ghost is weak and confined and the wife and wealth line is still, the items will eventually be found; if the hexagram comes from the Earth or Mountain trigram, one should search early in the Southwest and Northeast directions. If the responding line moves and harms the wife and wealth line, it indicates that the person who took the items has already left; if all six lines are active, the situation will be confused and unclear.

非鬼為賊，獨發之爻亦可取。但以足爻身爻動，行人皆至。世空來速，應空過去，一自歸魂卦，世動不來，或別處去。

Not necessarily the official ghost line can be regarded as the thief; sometimes other lines can also be considered as the thief. The line that stands alone in the hexagram can also be used to determine the thief. As long as the sufficient line and the hexagram body line are activated, the person will come. If the world line is empty, the person comes quickly; if the response line is empty, the person has already left. If a returning soul hexagram is cast and the world line also moves, then the person will not return or will have gone elsewhere.

失物未知何物色，先向財爻伏下尋，財爻不動宜尋覓，鬼現非親是外人。妻財在內不出屋，子旺還須祝告親，應動物藏方見易，亂動逆亡失不明。（眉批：財動宜尋，鬼現非親，財內未出，子現可覓，應動變易，亂動逆亡。）

If something is lost and one does not know its quality or type, one should first look for the wife's wealth line and the place where it is hidden. If the wealth line is still and unmoving, it is most suitable to search for it. If the official ghost line is clearly present in the hexagram, the person who took the item is not a family member, but a stranger. If the wife's wealth line is located in the inner trigram, the item has not left the house. If the children line is prosperous and strong, one should pray to the gods and inform the elders for help. If the responding line moves, the item has been moved to another place, and changing the direction will make it easier to find. If all six lines are in motion, the loss is unclear and difficult to trace. (Old comment: When the wealth line moves, it is suitable to search; when the official ghost line is clearly present, the thief is not a family member; if the wealth line is in the inner trigram, the item has not left the house; if the children line appears, it can be found; if the responding line moves, the item has been moved; if all lines are in motion, the loss is unclear and hard to find.)

以財相助，以鬼為賊，出現最急，傍爻為坎。又曰：土城火動山崗嶺，用上親方自得真，事爻出現人非遠，用墓刑空可急尋。（眉批：土動鬼現，不遠游魂，遠去鬼魂，還鄉世子。內動在近，外動在遠，用初世現，以旺為方。）

In divining the loss of an object, the wife and wealth line (妻财爻) represents the lost item and serves as the basis for searching, while the official ghost line (官鬼爻) represents the thief. If the useful god (用神) appears in the hexagram, the matter is most urgent and requires immediate pursuit. Other lines should be interpreted in terms of the meaning of a pit or depression (坎陷), indicating that the lost item is likely located in a low place or depression. It is also said that if the earth line (土爻) moves, the lost item is near a city or town; if the fire line (火爻) moves, it is near a mountain ridge. One should search in the direction associated with the useful god (用神) to find the true location. If the matter line (事爻) is clearly present, the person is not far away. However, if the useful god is buried (入墓), subjected to punishment (受刑), or falls into emptiness (落空), one must hurry to search. (Old commentary: If the earth line moves and the official ghost appears, the person is not far away; if it is a wandering soul hexagram (游魂卦), the person has gone far; if it is a returning soul hexagram (归魂卦), the person is returning home, and one should look at the world line (世爻) and the children line (子孙). If the inner trigram moves, the location is nearby; if the outer trigram moves, the location is far away; if the useful god is in the first line and the world line is clearly present, then the direction should be determined by theprosperous and strong branch to which it belongs.)

又曰：鬼爻發現人難捉，游魂應愛走他方，歸魂不久還鄉井，世動與身旺路傍。

It is also said that if the Official Ghost line is activated and clearly visible, the thief will be difficult to catch; if a wandering soul hex is drawn, the Response Line indicates that the person tends to go elsewhere; if a returning soul hex is drawn, he will soon return to his hometown; if the World Line is activated and the Hexagram Body is strong, the person is most likely nearby by the roadside.

又曰：走閃先觀世應神，應爻發動便難尋。若以鬼為賊，更以日干為主，分別老少。六畜以子為用爻，父動便休也。（眉批：此火六畜只宜子孫為用，父母動便休矣。）

Another saying states: when a person is hiding or has gone missing, first examine the World Line and the Response Line, these two main lines. Once the Response Line becomes active, it becomes difficult to find. If the Official Ghost is considered the thief, then use the Day Stem as the main reference to determine whether the thief is old or young. When divining the loss of livestock, take the Children Line as the Useful God. If the Parents Line becomes active and thus affects the Children Line, there is little hope of recovery. (Old commentary: this passage refers to the loss of livestock, and only the Children Line should be taken as the Useful God; once the Parents Line becomes active, the matter is lost. The original text mistakenly used 'fire' instead of 'loss'.)

走卻先求得用神，福藏寺觀父投親，兄弟動速必有伴，伏坐財鄉隱婦人。（眉批：福藏寺觀，父投親屬，兄動有伴，伏財婦人。）

When divining about someone who has run away, first determine the useful god. If the useful god is the children, the person is hiding in a temple or monastery. If the useful god is the parents, the person has gone to stay with relatives. If the brothers'爻 is active and urgent, the person must have gone with companions. If the useful god is hidden beneath the wealth爻, the person is hiding in a woman's home. (Old commentary: Fortune virtue indicates hiding in a temple or monastery, parents indicate seeking refuge with relatives, brothers' movement indicates having companions, and being hidden beneath wealth indicates hiding in a woman's home.)

動宮官舍近軍伍，動水河邊近水亭，木動乘船金動丸，火為鬧市甚分明。坎實雨露舟車獄，離虛日火旺空禽，艮重門山雲霧露，兌霞缺澤妓軍營。（眉批：動宮官舍，動水水邊，木動乘船，火動鬧市。）

The path someone is taking can be determined by the moving line: if the moving line belongs to the official palace, the person is in an official residence or near a military camp; if the moving line belongs to water, the person is by a river or near a pavilion by water; if a wood line moves, the person is traveling by boat; if a metal line moves, it indicates movement without a fixed destination; if a fire line moves, the person is in a bustling market, which is the clearest indication. In terms of the eight trigrams: Kan represents reality, rain, and dew, and is associated with boats, vehicles, and prisons; Li represents emptiness, the sun, and fire, and when strong, it indicates flying birds in the air; Gen represents heavy gates and mountains, and is associated with clouds, mist, and dew; Dui represents clouds,霞, and marshes, and is associated with brothels and military camps. (Old notes: a moving line belonging to the official palace indicates being in an official residence, a moving line belonging to water indicates being by water, a moving line of wood indicates traveling by boat, and a moving line of fire indicates being in a bustling market.)

官鬼當頭是賊爻，交重傷身禍必遭，再得子孫來解救，不臨旺相也難逃。（眉批：鬼動是賊，克世遭殃，子動來救，鬼衰可獲。）

Official Ghost at the head position indicates a thief; the line that is active becomes the thief. If it combines with another line to attack the worldly position, disaster is certain. If there is also a Children line that becomes active to rescue, and the Official Ghost is not strong and prosperous, the thief will surely be caught. (Old commentary: When the Official Ghost moves, it is the thief; if it harms the worldly position, misfortune follows. If the Children line moves to rescue and the Official Ghost is weak, the thief can be captured.)

父母金爻槁，木爻圓，火爻城，土爻野，水爻郭池湖。子孫金爻寺觀，木爻樓上，土爻廚閣，水爻酒肆，火爻鬧市。妻財土爻庫，木爻倉，水爻茶，金火爻奴妾。兄弟水爻房，土爻節，木爻瓦，金火爻賭坊。官鬼木爻山林，土爻祠廟宇，火爻廳場，金爻金鐵，水爻路傍。

According to the Six Relations and their corresponding Five Phases, the location of a person or thing is determined. Parents'爻: if it belongs to metal, it indicates a place with dry wood piles; if it belongs to wood, it indicates a circular area; if it belongs to fire, it indicates the city center; if it belongs to earth, it indicates the outskirts; if it belongs to water, it indicates the outer city, ponds, and lakes. Children's爻: if it belongs to metal, it indicates temples and monasteries; if it belongs to wood, it indicates upper floors; if it belongs to earth, it indicates kitchen and storerooms; if it belongs to water, it indicates taverns; if it belongs to fire, it indicates bustling markets. Wealth's爻: if it belongs to earth, it indicates storage rooms; if it belongs to wood, it indicates granaries; if it belongs to water, it indicates tea houses; if it belongs to metal and fire, it indicates the quarters of servants and concubines. Siblings'爻: if it belongs to water, it indicates houses; if it belongs to earth, it indicates mountain passes and checkpoints; if it belongs to wood, it indicates thatched-roof houses; if it belongs to metal and fire, it indicates gambling houses. Officials and ghosts'爻: if it belongs to wood, it indicates mountains and forests; if it belongs to earth, it indicates temples and shrines; if it belongs to fire, it indicates halls and courtyards; if it belongs to metal, it indicates metal and iron workshops; if it belongs to water, it indicates roadside areas. Whenever searching for people or things, refer to this table according to the Five Phases of the爻 to determine the direction.

應在兄弟木，是相識人家。應在官鬼，有勾引出去，或官司去處。應是父母，投親戚家，或入手藝人家。應是財，則奴婢姑娘人家。應是子孫，在寺觀廟宇處。

Determine a person's destination based on the response line. If the response line is siblings and belongs to the wood element, the person is at the home of an acquaintance. If the response line is official ghost, the person is lured away or has fallen into legal trouble. If the response line is parents, the person is seeking refuge with relatives or has joined a craftsman's household. If the response line is wife's wealth, the person is in the home of a servant or a young woman. If the response line is children, the person is in a temple or shrine. The response line represents the other party, so it is used specifically to determine the household the person has taken refuge in.

禁訟憂官兩未□，應為財主世為身，鬼旺墓鄉須下獄，官臨歲動達朝廷。（眉批：應為對主，世為己身，鬼旺墓獄，歲官陷廷。）

The situation involves being detained and involved in litigation, with worries about official troubles, and neither side has a clear resolution. The Response Line represents the opponent and the owner of wealth, while the World Line represents oneself. If the Official Ghost is prosperous and strong but falls into the墓 (burial) territory, it indicates imprisonment. If the Official Ghost is connected to the Tai Su (imperial year) and becomes active, the case will reach the imperial court. (Old commentary: The Response Line is the opponent, the World Line is oneself; a strong and prosperous Official Ghost entering the burial territory indicates imprisonment, while the Official Ghost connected to the Tai Su indicates litigation reaching the imperial court.)

又曰：鬼旺出現催公判，卦若傷財理不明，應爻坐鬼他遭責，身下藏官我不贏。（鬼現公判，財無理者，應鬼被責，世鬼我輸。）

It is also said that if the official ghost is prosperous and strong and clearly present in the hex, the government will soon make a judgment; if the wife's wealth is injured in the hex, it means that one's own reasoning is not clear. If the official ghost sits on the response line, the other party will be punished; if the official ghost is hidden beneath the world line, then one's side will not win. (Note: If the ghost appears, the government will make a judgment; if the wealth is injured, there is no reason; if the response line carries the ghost, the other party will be punished; if the world line carries the ghost, one's side will lose the case.)

又曰：卦值兩官官疊見，兄爻發動起同人，財多損子災難脫，輕者徒流重者形。（兩官重見，兄動子眾，財多誤子，輕徒重刑。）

In a single hexagram, if there are two instances of official ghost, it indicates multiple legal cases arising one after another; if the siblings line moves, it suggests that many people are involved. If there is an excess of wealth lines, it will harm the children line. The children line is the relief deity, and if the relief deity is injured, one cannot escape the calamity: light cases may result in imprisonment or exile, while severe cases may involve physical punishment. (Note: Two official ghosts indicate multiple cases, movement of the siblings line suggests many involved, excessive wealth harms the children, leading to light punishment such as imprisonment or exile, or severe punishment involving physical punishment.)

又曰：脫事散官尋福德，父興財發事關身，動爻克世人來累，兄動虛憂假變真。（福德脫事，父興關身，動克世累，兄動防憂。）

It is also said: If one wishes to escape from trouble and dissipate legal disputes, one should look for a way out through the Children and Fortune Virtue line; if the Parents are activated and the Wealth line is in motion, the case will involve oneself. If a moving line comes to克 (conquer) the World Line, it means someone is causing trouble. If the Siblings line is activated, it may originally be just a false alarm, but it might turn into a real disaster. (Note: Fortune Virtue can help resolve matters; if the Parents are activated, it involves oneself; if a moving line conquers the World Line, one will be troubled; if the Siblings line is activated, one must beware of worries turning into real disasters.)

不問旺相休囚，但以世持福德，更看克爻定之。凡下狀，要官爻旺相，可以先布芳，休囚不可陳論。若言鬼持克世，必有罪名。

This method does not require first considering whether the爻 is prosperous and strong or weak and confined. As long as the World Line is supported by the Children or Fortune Virtue, it is already in a strong position. Then, check which爻 is attacking the World Line, and use this to determine the severity of the case. If one wants to file a complaint against someone, the Official Ghost爻 must be prosperous and strong in order to make a strong initial impression. If the Official Ghost爻 is weak and confined, one should not proceed with filing a complaint. If the Official Ghost holds the World Line and also attacks it, then the person is certain to be accused of a crime.

父動克世，因勾惹之事，世空自散宜和解，應空詞者沒前期了。但如疑一人阻我之事，要占是本人否，專有應爻持財子父，並安靜，不是，空亦然。應世官兄，或化兄鬼，是此人也。

The parents line is active and is coming to harm the world line, which is caused by official documents or legal matters. If the world line is empty, the case will naturally dissolve, making reconciliation appropriate. If the response line is empty, the party bringing the lawsuit will have no further action, and the previous case will be abandoned. For example, if you suspect someone is interfering with your affairs and you want to determine whether it is really him, you should focus on the response line. If the response line holds wealth, children, or parents and remains still, then it is not him. If the response line is empty, it is also not him. If the response line and the world line carry officials or siblings, or if they transform into siblings or officials, then it is indeed that person.

世空世動其憂脫，子現官衰事不妨，鬼動八純持克世，官興旺相禍難當。（眉批：八純持世，鬼爻亂動，旺相禍重。）大凡憂疑之事，如得世空世動，則無咎矣。得子現官衰，全無害耳。

If the world line falls into an empty position or the world line moves, then the worry can be dispelled. If the children' line is clearly present and the official ghost line is weak, the matter will not be problematic. However, if the official ghost line moves and the eight pure hexagrams are formed with the world line being attacked by the world line, and the official star is strong and powerful, then the misfortune cannot be resisted. (Old note: When the eight pure hexagrams hold the world line, the official ghost line is chaotic and moves, and if it meets prosperity and strength, the disaster will be extremely severe.) In general, for matters of worry and doubt, as long as the world line falls into an empty position or the world line moves, there will be no disaster. If further more the children' line appears and the official ghost line is weak, there will be absolutely no harm.

出陣交兵問吉凶，怕嫌鬼旺克持身，世墓我軍不可動，應傷彼陣折人兵。（鬼旺不宜，世墓固守，應傷彼凶，世陰復牽。）又曰：世坐陰宮宜後舉，身臨陽象利先征，子孫得地兵必勝，妻財糧草要相乘。（眉批：世應先征）

When going into battle and asking about fortune and misfortune, the most dangerous situation is when the Official Ghost is prosperous and strong, and it comes torestrain the World Line. If the World Line is in a墓 position, our side should not act rashly but rather hold firm; if the Response Line is injured, the enemy's forces will suffer losses. (Note: When the Official Ghost is strong, it is not advisable to fight; when the World Line is in a墓 position, it is suitable to defend; if the Response Line is injured, the enemy will suffer misfortune. When the World Line is in a yin palace, it is suitable to strike after the enemy; when the Hexagram Body is in a yang image, it is favorable to attack first. If the Children Line has a strong position, our army will surely win—the Children Line represents our soldiers; the Wealth Line should be mutually generated and supported, indicating that supplies will be sufficient.) (Old Note: Determine whether to attack first or strike later by examining the World and Response Lines.)

又曰：火鬼克身防劫寨，水發臨宮不可停，土動八方兵不一，木宮傷世慮生擒。（眉批：土為炮石，金為刀刃，水為舟車，火為營寨。動爻克世，提防刺客，應值空亡，已促太平。）

Another saying states: If a fire line comes with the official ghost to attack the world line, one should beware of enemies attacking the camp and burning the encampment; if a water line is activated and appears in its own palace, the camp should not stay long, for it may suffer a water attack or need to move the camp; if a soil line is activated, there will be attacks from all directions, not just one route; if a line from the wood palace harms the world line, one should be cautious of being captured alive by others. (Old commentary: Soil represents cannon stones, metal represents blades, water represents boats and carts, fire represents camps; if an activated line attacks the world line, one should beware of assassins; if the response line falls into the empty fate, the opponent has already lost their will to fight, and peace is near.)

又曰：金火不宜持世應，兩家流血害交征，兄弟奪糧兼變發，父母旌旗怕動興。

It is also said that metal lines and fire lines should not be present on the world line or the response line. Metal represents cutting tools and fire represents burning, both of which lead to bloodshed and mutual destruction. The siblings line represents the taking of grain; if it becomes active and changes, the supply lines will certainly be cut off. The parents line represents banners and commands; it is most feared when it becomes active, as once the banners are disordered, the military formation becomes unstable.

以兄為彼賊，以子孫為我軍。若子孫旺相，行其交戰必勝，出現宜先，伏藏宜後。

Take the siblings爻 as the enemy troops (the original text says 'take the siblings as the enemy', but a marginal note suggests 'ghost' is the correct character), and take the children爻 as our own army. If the children are prosperous and strong, we will surely win in battle. If the children are clearly present in the hexagram, it is favorable to take the initiative. If the children are hidden and not revealed, it is better to act later.

凡鬼爻旺相，或獨發，或持世，大敗之兆，不可出征。六爻不動，世旺克應，亦可勝。父母旌旗，兄弟伏兵，大忌獨發。子孫旺相獨發，則賊兵自敗，亦可降伏。

If the Official Ghost line is prosperous and strong, or if it moves alone, or is on the World Line, it is a sign of great defeat and military action should be avoided. If all six lines are still and the World Line is prosperous and strong and can overcome the Response Line, then victory is still possible. The Parents line represents banners and commands, and the Siblings line represents hidden troops; these two lines should most certainly not move alone. Only when the Children line is prosperous and strong and moves alone will the enemy forces retreat and can be captured and subdued.

天象陰晴父母推，雨雲擊剝五行隨，子孫霞氣並雲彩，冬水冰寒雪不移。（眉批：以父母爻為主。）又曰：財動乍晴陰不足，弟兄風雲霧露持，鬼興霹靂神龍急，雲雷滂沱閃電飛。（眉批：財動主晴，父動主雨，子主彩霞，兄主風雲，鬼動霹靂，水動滂沱，火動晴明。）

Divination of weather conditions relies on the parents' yao to determine whether it is cloudy or clear. Rain, clouds, thunder, and erosion are determined by the Five Phases of each yao. The children's yao governs霞气 and clouds; in winter, when water yao is in charge, it indicates ice, cold, frost, and snow that do not melt. (Old note: The parents' yao is the main focus.) It is also said that when the wife's wealth yao is active, the weather becomes suddenly clear, indicating insufficient yin energy; when the siblings' yao holds power, it signifies clouds, fog, dew, and mist; when the official ghost yao is activated, it indicates thunder and sudden rain, as well as the swift movement of divine dragons bringing rain. When clouds and thunder combine, there is heavy rain and lightning flashing across the sky. (Old note: Wealth yao movement indicates clear weather, parents yao movement indicates rain, children yao indicates colorful clouds, siblings yao indicates clouds and fog, official ghost yao movement indicates thunder, water yao movement indicates heavy rain, and fire yao movement indicates clear skies.)

又曰：水動雨兮土動陰，木動生風火動晴，卦中無水必有雨，六爻無火不光明。又曰：坎兌滂沱坤艮陰，震巽風雷雨便晴，但向外卦看緊慢，乾離二象主晴明。（眉批：坎兌雨澤，震巽風雷，坤艮主陰，乾離時明。）

It is also said that a water line in motion indicates rain, a soil line indicates cloudy weather, a wood line indicates wind, and a fire line indicates clear weather. If there is no water line in the hexagram, yet rain is certain, this is the principle of creating something from nothing. If there is no fire line among the six lines, the sky will not be bright. It is also said that the hexagrams Kan and Dui indicate heavy rain, while Kun and Gen indicate cloudy and gloomy weather. Zhen and Xun indicate wind and thunder followed by clear weather. One should only look at the outer trigram to judge the intensity of the rain. The trigrams Qian and Li indicate clear weather. (Old commentary: Kan and Dui indicate rain, Zhen and Xun indicate wind and thunder, Kun and Gen indicate cloudiness, and Qian and Li indicate clear weather.)

五行以外卦有動有變出者是，水爻出現，有兩爻變出水爻，亦有雨。

The five phases mentioned above are determined by the movement and change of lines within the outer trigram. For example, if a line representing water already appears in the hexagram and two more lines change to represent water, rain will still occur. When divining about the sky, the inner trigram is not considered, because the sky is external and the earth is internal; it is the outer trigram that reflects celestial phenomena.

贏　滿　聚　散　生　虧 不父　滂沱　連日　不定　細微　漸布 六爻　五爻　四爻　三爻　二爻　一爻

This is a reference table for determining the intensity of rain based on the yao positions, with three lines read together: the sixth yao is "ying," indicating excessive rain energy (the original text here reads "bu fu," with possible errors or omissions); the fifth yao is "man," indicating heavy downpours; the fourth yao is "ju," indicating continuous rain without clearing; the third yao is "san," indicating uncertain weather with alternating rain and sunshine; the second yao is "sheng," indicating light drizzle; and the first yao is "kui," indicating gradually dispersing clouds with insufficient rain. Generally, the higher the yao position, the heavier and longer the rain; the lower the yao position, the lighter and thinner the rain.

子為蠶命宜安靜，財為救斂要扶持，鬼興父動重還賽，兄弟爻興一半虧。（眉批：子蠶安靜，財旺得意，鬼父兄動，勞而無功。）又曰：子孫水火蠶作繭，申酉扶之盡日凶，亥子二神眠溼死，如臨四土半成傷。（眉批：木火子動，申酉子凶，亥子溼死，四土半傷。）

Divination on Raising Silkworms: The "offspring" line represents the silkworm's life; it is favorable for quietness. The "wealth" line governs the gathering of cocoons, which should be supported and assisted. If the "official ghost" line rises or the "parents" line becomes active, one should repeatedly pray to the gods and fulfill vows. If the "siblings" line becomes active, this season will result in a loss of half the yield. (Old commentary: If the "offspring" line is quiet, the silkworms will be safe; if the "wealth" line is strong, the silkworms will thrive. However, if the "official ghost," "parents," or "siblings" lines are activated, efforts will be in vain.) It is also said that if the "offspring" line falls on the "water" or "fire" lines, the silkworms can form cocoons. However, if the metal of "Shen" or "You" comes into play, although it is called support, in reality it is metal overcoming wood, which harms the silkworms, resulting in a bad omen for the day. If the "Hai" or "Zi" water lines are in command, the silkworms during their resting period will die from dampness. If the "offspring" line falls on the "Chen," "Xu," "Chou," or "Wei" earth lines, half of the yield will be lost. (Old commentary: If the "offspring" line of wood or fire is active, it is favorable; if the "offspring" line of "Shen" or "You" is active, it is unfavorable. "Hai" and "Zi" indicate death from dampness, while the four earth lines indicate half the yield is lost.)

巳午爻為蠶命，但子孫旺相有氣靜者天收，要木火之爻出現，乘土些小。

Specifically, the fire lines of the snake (Si) and horse (Wu) are crucial for the silkworm's fate: as long as the children line is prosperous and strong with vitality and remains quiet, the harvest during this season will be favorable. It is best if both wood and fire lines appear in the hexagram; if earth lines are also present, the yield will be reduced, resulting in only a small portion of the harvest.

農人卜問今年事，財旺福興收十倍，鬼現神祗願一還，父動有害無害生。（眉批：財旺福興，十足收成，鬼現父動，有損無益。）又曰：水動多霖火旱枯，木動今春桑葉貴，土動蟲傷更有災，金動提防訟事來。（眉批：水澇火旱，木動多成，土動蟲傷，金動訟事。）已上八旬，不持許之。

A farmer divines the harvest of this year: if the wealth爻 is strong and the children爻 are flourishing, the harvest will increase tenfold; if the official ghost爻 appears, it indicates that deities are demanding offerings, and one must make a vow and fulfill it; if the parents爻 is activated, there will be loss without gain, and the vitality will be harmed. (Old commentary: when wealth is strong and blessings flourish, it means a full harvest; when the official ghost appears and the parents are activated, it means loss without gain.) It is also said that if the water爻 is activated, there will be prolonged rain leading to flooding; if the fire爻 is activated, there will be drought and withered crops; if the wood爻 is activated, mulberry leaves will be expensive this spring; if the earth爻 is activated, there will be insect damage to the crops and other calamities; if the metal爻 is activated, one must be cautious of lawsuits arising. (Old commentary: water indicates flooding, fire indicates drought, wood movement brings abundance, earth movement causes insect damage, and metal movement brings lawsuits.) The above eight lines should not be taken as absolute and should not be given definite answers to everyone.

添人進口求財福，財為奴婢要安然，應爻變動人難托，財動休囚心必偏。父母動兮居不久，鬼多更變禍連綿，兄動家中生口舌，財陷空亡事不圓。（眉批：財福爻主，招義僕心，應爻變動，僕心難測。）

Divination for the addition of a new member to the household should focus on the wife's wealth line and the fortune virtue line. The wife's wealth line represents servants and must be stable and unmoving. If the response line changes, the person cannot be relied upon. If the wife's wealth line is activated but weak and confined, their heart will be biased and they will not be willing to exert effort. If the parents line is activated, the person will not stay long. If there are many official ghosts and they keep changing, misfortunes will continue. If the siblings line is activated, there will be disputes within the family. If the wife's wealth line falls into emptiness, the matter will not be complete. (Old commentary: focusing on the wife's wealth line and the fortune virtue line can bring in loyal and virtuous servants; if the response line changes, the servant's intentions become unpredictable.)

遷動占家起蓋同，先尋父母在何宮，最要財爻無損害，子孫出現在榮豐。（眉批：父為主家，財怕木傷，子現榮豐。）又曰：鬼旺交重災禍至，動爻克世主大凶，父動在家煩惱枯，絕命游魂總不中。（眉批：鬼旺禍至，動克世為，父動煩惱，絕命卦名，游魂不中。）

Divination for moving house or relocating follows the same principles as divination for building a house: first identify where the parents line falls in the hexagram, as the parents represent the main house or building. Most important is that the wife and wealth line is not harmed. If the children line appears in the hexagram, the family will prosper and be wealthy. (Old notes: The parents represent the main family, the wife and wealth line is vulnerable to damage by wood lines, and the appearance of the children line indicates prosperity.) It is also said that if the official ghost line is prosperous and strong and appears repeatedly, misfortune will come. If a moving line harms the world line, it indicates great misfortune. If the parents line moves, there will be trouble and hardship at home. If the hexagram is the fatal or wandering soul hexagram, it is generally not useful. (Old notes: A strong official ghost brings misfortune, a moving line harming the world line is ominous, a moving parents line indicates trouble, the fatal hexagram is a name, and the wandering soul hexagram is not useful.)

凡占家宅與起造，一例以父母為主。最要財爻安靜，子孫出現主吉昌。

When divining about the family home or constructing a new house, the parents'爻 is always the main focus—the parents'爻 represents the house itself. Most important is that the wife and wealth爻 remains quiet and unmoving, because if wealth moves, it will harm the parents'爻 and damage the house. If the children's爻 appears in the hexagram, it indicates good fortune and prosperity for the family.

問災先問是何人，父母逢之父母陳，官鬼臨之愁旺相，子孫克世藥無靈。（眉批：父病看病，鬼怕旺相，子克世爻，服藥不靈。）又曰：財為祿命忘非克，印授交重病困沉，大忌世空來月破，又嫌墓發損其身。（眉批：財為祿命，印授命沉，世空月破，墓絕皆凶。）

When divining about illness, first determine who is sick before setting the useful god: if the useful god falls on the parents' hexagram, then the illness is among the parents or elders. The official ghost hexagram being present on the person's hexagram is most worrying—when the official ghost is prosperous and strong, the illness is severe. The children hexagram is originally the god of medicine; if it turns to harm the world line, then medicine will not be effective. It is also said that the wife's wealth hexagram is related to the person's destiny and livelihood, so it must not be neglected to check if it is being harmed. When the parents' hexagram is activated repeatedly, the illness becomes serious. Most dangerous is when the world line hexagram is empty and also meets the month breaker. It is also undesirable when the storage hexagram is activated and harms the self. (Old note: Wealth is related to destiny and livelihood; when the parents' hexagram is activated, the illness becomes severe. The world line being empty and meeting the month breaker, or entering the storage or dead position, are all ominous.)

又曰：鬼在內兮當夜重，鬼在外兮夜必輕，內外有鬼人昏困，提防舊病再來侵。代占最怕應持鬼，官鬼持身命亦傾。（眉批：鬼內夜重，鬼外解厄，內外鬼險，代占應鬼官墓，命僕必傾。）

It is also said that if the official ghost is in the inner trigram, the illness worsens at night; if the official ghost is in the outer trigram, the condition lightens at night. If both inner and outer trigrams contain the official ghost, the patient will be drowsy and exhausted, and one must still be cautious of a recurrence of an old illness. When divining for others' illnesses, the most dangerous situation is when the response line carries the official ghost; if the official ghost is on the hexagram body, the person's life is in danger. (Old commentary: if the ghost is in the inner trigram, the illness worsens at night; if the ghost is in the outer trigram, the misfortune can be averted. If both inner and outer trigrams contain the ghost, it is the most dangerous situation. When divining for others, if the response line carries the ghost and the official ghost is in the墓 position, the person's life is certainly in danger.)

疾病病因，怕逢旺相，子為藥餌，不宜克世。財為祿命，忌飛克之，父母交重，病體沉重。大怕世空，又嫌月破，更嫌身世入墓內猶重，官外盡凶。內外有鬼，舊病再發，代占應持鬼凶。

In general, when discussing illness: the official ghost爻, which represents the cause of the disease, should not be prosperous and strong; the children爻, which represents medicine, should not go on to overcome the world line; the wealth爻, which represents the person's fortune, should not be overcome by the flying god; if the parents爻 are heavily active, the illness becomes severe. Most dangerous is when the world line falls into emptiness, and it is also undesirable when it meets the month breaker; it is even worse if the hexagram body and the world line are in the墓 (burial). If the墓 is in the inner trigram, the illness becomes particularly severe; if the official ghost is in the outer trigram, it is a very ominous sign. If both inner and outer trigrams contain the official ghost, the old illness will recur; when divining for others, if the response line carries the official ghost, it is ominous.

病患先須得病因，安靜先尋世下神，次看鬼爻藏伏處，更將爻象察其真。（眉批：六爻安靜，世下伏神。）

To diagnose illness, one must first identify the cause: in a hexagram where the lines are quiet, first look for the hidden god beneath the world line; then check where the official ghost is hidden; finally, cross-reference with the physical manifestations of the lines to uncover the truth. (Old commentary: When the six lines are quiet, look for the hidden god beneath the world line.)

又曰：用是病人宜有氣，福德醫師可至全，子孫發動誤服藥，卦宮旺相病逡巡。六位無財食不納，兄弟交重氣積深，鬼多不一原曾病，用發休囚損病因。（眉批：鬼伏何爻，爻察其真，用爻有氣，禍隨不吉，子動誤藥，卦旺逡巡，財無不食，兄動氣積，鬼動不一，用率病厄。）

It is also said that the useful god represents the patient himself and should be strong and vigorous; the children and fortune virtue represent the physician, and if they are effective, the illness can be preserved. When the children' s line moves, one should not take medicine carelessly (the original text has the character '误' which should be '勿'). If the hexagram's palace is prosperous and strong, the illness will still persist for some time. If none of the six lines show wealth, the patient will not eat; if the siblings' line moves repeatedly, it indicates deep stagnation of qi; if there are many official ghosts but they are not unified, it suggests that the patient already had an old illness; if the useful god moves but is weak and confined, then there will be additional damage to the cause of the illness. (Old notes: if the official ghost is hidden in a particular line, one should examine the truth from that line; if the useful line is strong but misfortune follows, it is not auspicious; when the children' s line moves, do not take medicine lightly; if the hexagram's palace is prosperous and strong, the illness will linger; if there is no wealth, the patient will not eat; if the siblings' line moves, there is stagnation of qi; if the official ghosts move, the illness is not of one kind; the useful god mainly indicates the origin of the illness.)

鬼伏何爻下，以五行分辨論之。父母以憂慮得，或動土，或往修造處得。兄弟因失飢傷飽，或因口舌氣得。官鬼出現，驚恐怪異，或因寺觀廟宇中得。子孫出現，或因欲事大過。妻財飲食得，或買物得。

If the official ghost is hidden under a particular line, the illness is determined by the five phases and six relations of that line. If it is hidden under the parents line, the illness comes from worry and overthinking, or from breaking ground or starting construction, or from visiting places where construction is taking place. If it is hidden under the siblings line, the illness comes from irregular eating, damaging the spleen and stomach, or from disputes over words. If the official ghost appears directly in the hexagram, the illness comes from fright, encountering strange phenomena, or from being contaminated in temples, shrines, or temples. If the children line appears, the illness is mostly due to excessive sexual activity. If it is hidden under the wealth line, the illness comes from diet, or from acquiring something through purchase.

上下伏土，瘡腫。火下火，手足。金見金，問亂未下，大寒熱。水下水，冷疾。金下金，喘咳。陽宮世動主吐，陰宮財動主瀉。鬼出現，外表。鬼伏內，心腹。病在內，或動下受病，用又同。鬼在外，或動土變病，用爻同。

Now looking at the overlapping of flying and hidden elements of the Five Phases: if both upper and lower parts are hidden with earth, it indicates sores and swellings; if fire is hidden under fire, the illness is in the hands and feet; if metal is hidden under metal, there is mental restlessness and alternating severe cold and heat; if water is hidden under water, it indicates a cold illness; if metal is hidden under metal, it indicates shortness of breath and coughing. If the world line in a yang palace moves, it indicates vomiting; if the wealth element in a yin palace moves, it indicates diarrhea. If official ghosts appear in the hexagram, the illness is on the surface; if official ghosts are hidden in the inner trigram, the illness is in the chest and abdomen. If the illness is in the inner trigram, it may be due to the movement of the inner trigram's lines causing the illness, and the useful god is viewed accordingly; if the official ghosts are in the outer trigram, it may be due to the movement of the earth element causing a change in the illness, and the useful god is viewed accordingly.

肺病金同木四肢，感寒痰喘氣□羸，辰戌胃胸生嘔逆，丑運腸肚木傷脾。（眉批：金肺經病，木四肢病，辰戌胃嘔，巳腸木脾，火動熱極，水冷發寒。）又曰：火動熱極三焦竭，血心眼目及痦痰，水主發寒因冷得，世瀉虛勞耳腎衰。

The golden line indicates illness of the lung meridian, the wooden line indicates illness of the limbs; if one is affected by wind and cold, phlegm and asthma will arise, with weak qi and thinness (the original text lacks one character here, reading as '感寒痰喘气□羸', and this is preserved as is). The branches of Chen and Xu indicate illness of the stomach and chest, causing vomiting and upward rushing of qi; the branch of Chou indicates illness of the intestines and abdomen, and the wooden line injures the spleen. (Old commentary: the golden line indicates lung meridian illness, the wooden line indicates limb illness, Chen and Xu indicate stomach and vomiting, Si indicates intestines, the wooden line indicates spleen, fire movement indicates extreme heat, and water coldness indicates cold illness.) It also says: if the fire line is activated, heat reaches its extreme, and the three jiao (triple burner) fluids dry up; illness occurs in the blood aspect, heart meridian, eyes, mouth sores, phlegm and saliva; the water line indicates cold illness, which is acquired through cold exposure; the world line indicates diarrhea, belonging to deficiency and fatigue syndrome, and also presents with tinnitus and kidney decline.

土動主吐，水動主瀉，水動發寒，火動發熱，金動四肢及滿悶。木主足，金主頭，土主胸腹，火主手，水主脾腎。

Using the Five Phases to differentiate between movement and stillness in diagnosis: a moving earth element indicates vomiting, a moving water element indicates diarrhea; a moving water element also indicates cold symptoms, a moving fire element indicates fever, and a moving metal element indicates heaviness in the limbs and fullness in the chest. Regarding body parts: wood corresponds to the feet, metal to the head, earth to the chest and abdomen, fire to the hands, and water to the spleen and kidneys. The first group discusses symptoms, the second body parts. Only by combining both groups can an accurate diagnosis be made.

飛伏俱旺相，飛為起因，以代為受病。又世為動爻，在內下受病。應為動爻，在外上受病。間爻動，受阻隔。易鏡云：且如長男受病，宜純震之不搖。少女染病，則兌卦之不動。

When both the flying god and the hidden god are prosperous and strong, the flying god represents the cause of the illness, while the hidden god indicates the affected area. Also, if the world line is a moving line, the illness is located in the lower part of the inner trigram; if the response line is a moving line, the illness is located in the upper part of the outer trigram; if the intermediate line moves, the path of the illness is blocked and becomes unsmooth. The "Easy Mirror" says: for example, if a young man falls ill, it is suitable to have a pure Zhen trigram with no moving lines — Zhen represents the young man, and if the trigram is quiet, then the person himself will be safe; if a young girl falls ill, it is suitable to have the Dui trigram with no moving lines — Dui represents the young girl, which is exactly the same principle.

何以卜分神為崇，八純鬼莊可求伸，艮鬼五郎並離灶，乾出天神坎水神。（眉批：艮鬼五郎，離鬼井灶，乾宮天神，坎宮水神。震巽嶽下，坤主家祖，兌鬼師巫，鬼動占親。伏鬼我隨，游魂絕光，金木橫惡，火癆土瘟。乾坎艮震，四鬼是男，內外男謀，廟動家親。爻動剋日，祖先財動，剋日陰司，子動剋日。）

How to determine which type of spirit is causing trouble? When you cast an eight pure trigram, the spirit is solemn and has a master, and you can pray for relief. The spirits from the Gen trigram are the Five Young Gods, those from the Li trigram are the Kitchen God, those from the Qian trigram are heavenly spirits, and those from the Kan trigram are water spirits. (Old notes: Spirits from Gen trigram are the Five Young Gods, those from Li trigram are well and kitchen gods, those from Qian trigram are heavenly spirits, and those from Kan trigram are water spirits; those from Zhen and Xun trigrams are spirits under mountain temples, those from Kun trigram are family ancestors, and those from Dui trigram are spirit mediums. If the ghost line moves, you should consult the family members. Hidden spirits follow you; the ghost line in the wandering soul trigram and the dying trigram indicates unclear situations; the metal and wood lines indicate spirits causing sudden death and evil, fire indicates consumption, and earth indicates plague. Spirits from the Qian, Kan, Gen, and Zhen trigrams are all male spirits; spirits from the inner and outer trigrams interacting are also male; if the temple line moves, it refers to family members. If a line moves and controls the day branch, it is the ancestors; if the wife and wealth line moves and controls the day branch, it is the underworld; if the children line moves and controls the day branch, it is another type.)

又曰：震巽朝奉求嶽下，坤出家神宅不寧，兌有師巫神佛仵，鬼爻動卦亦占親。又曰：伏下交重主村隨，游魂絕命夢中知，金木二爻為橫惡，火癆發血土瘟時。

It is also said that the trigrams Zhen and Xun should go to the temple to pay homage and worship; the trigrams of the Kun palace produce household spirits, which indicate unrest within the house; the Dui palace involves conflicts between shamans, witches, and idols of gods and buddhas; when the Official Ghost line moves in the hexagram, it should be interpreted according to family relations. It is also said that when the Hidden God line and the intersecting line both move, it indicates that village gods are following and causing trouble; when a hexagram of wandering souls or dying destiny is drawn, the events often appear in dreams; the metal and wood lines indicate ghosts causing sudden deaths, the fire line indicates consumption and blood coughing, and the earth line indicates epidemic diseases.

又曰：坎象臨官求落水，乾坎艮震是男兒，要知內外何人作，廟動家親更莫疑。（兒女兄動，剋日路死，官動剋日，刑侵日一，分其老少。）

It is also said that when the Trigram Kan (Water) is above the Official Ghost, one should seek an explanation from the souls of those who died by drowning. The male ghosts come from the four Trigrams Qian (Heaven), Kan (Water), Gen (Mountain), and Zhen (Thunder). To determine whether the ghost is inside or outside, or who exactly it is, if the temple爻 is activated, it is a relative from within the family, and there is no need for further doubt. (Note: If the daughter爻 or the sibling爻 are activated and they overcome the Day Branch, it indicates a soul who died on the road. If the Official Ghost is activated and overcomes the Day Branch, one should examine the punishments and clashes affecting the Day Branch to determine whether the ghost is old or young.)

又曰：父動剋日求祖先，或因修造不安然，財興剋日陰司惱，或因買物禍勾連。又曰：子孫剋日兒女作，或是奸邪畜類傳，兄弟剋日神無主，路死傷亡作禍先。

It is also said that if the parents' hexagram is activated and it restrains the day branch, one should pray to ancestors for relief or it may be due to disturbing the earth deity while constructing a house, causing unrest. If the wealth hexagram is activated and it restrains the day branch, it may be due to the underworld being angry, or misfortune arising from newly acquired possessions. It is also said that if the children's hexagram restrains the day branch, it may be due to children causing trouble, or due to malevolent spirits or the souls of animals spreading evil. If the siblings' hexagram restrains the day branch, it may be due to wandering spirits without a master, mostly the souls of those who died on the road or died violently coming to cause trouble first.

又曰：鬼來克我招邪崇，或是神明口頭牽，更將日子分老少，仔細推詳勿亂言。易鏡云：察禍推其鬼處，還將身配六親，相剋相生，便見禍之端。旺相為神，休囚為鬼。凡動爻克世剋日，亦可取鬼。

It is also said that if the official ghost line comes to control me, it indicates that I have attracted evil spirits; it may also mean that I have made a vow to a deity verbally without fulfilling it, thus being entangled. One must carefully distinguish whether the ghost is old or young by referring to the day branch's heavenly stem and earthly branch. One must carefully analyze and not speak carelessly. The "Mirror of the Book of Changes" says: to examine misfortune, one should investigate where the ghost line is located, then pair the hexagram body with the six relations, and observe whether they are mutually generating or controlling each other, thereby revealing the origin of the misfortune. A line that is prosperous and strong is considered a deity, while a line that is weak and confined is considered a ghost. Any moving line that controls the world line or the day branch can also be taken as a ghost for interpretation.

還賽神祗求保佑，大要生身旺子孫，五世游魂還未盡，傷身鬼旺禍難分。（眉批：五世游魂未盡完，鬼旺傷身禍難分。）福德動吉，以親爻取。

Offering vows and appeasing deities to seek protection: the most important thing is that a line in the hexagram comes to generate and support the worldly line, and the children and fortune virtue lines are prosperous and strong. If the hexagram is a fifth-generation hexagram or a wandering soul hexagram, it indicates that the vow has not been fully fulfilled and the matter remains unresolved; if further the official ghost line is prosperous and strong and harms the worldly line, then the calamity will be difficult to resolve. (Old commentary: fifth-generation and wandering soul hexagrams indicate incomplete vows, and strong official ghosts harming the worldly line lead to difficult resolution.) The activation of the children and fortune virtue lines is auspicious; as for which deity to offer the vow to, it is determined by the six relations lines.

壘土立墳占問候，五事俱全不可傷，父動必是還鄉地，在艮亡人可葬山。又曰：巳午離宮宜化火，葬之白蟻不能安，兄動木爻風勢惡，財動家衰禍自幹。

A person came to consult about the auspiciousness of a burial site by piling up earth and establishing a tomb. It is essential that the five matters—superior, response, wealth, children, and parents—should all be complete; none of them should be harmed. If the parents'爻 is activated, it definitely indicates that the deceased should be buried in their hometown. The burial site falls in the Gen palace, so the deceased can be buried on a mountain. It is also said that if the巳 and午爻 belong to the Li palace and are suitable for fire burial, but if one insists on earth burial, white ants will emerge from the grave, causing the deceased to be restless. If the siblings'爻 is activated and is accompanied by the wood爻, the wind will be fierce and the grave will be exposed to strong winds. If the wealth爻 is activated, the family's fortune will decline, and misfortunes will come knocking on the door.

又曰：穴中有水泉渠破，穴上安金在石崗，但得子孫無□害，枝枝葉葉水無妨。

It is also said that if water is seen in the burial site, it indicates that the spring, vein, or ditch has broken through the site; if metal is present above the burial site, it means the burial is on a rocky hill. As long as the sons and grandsons' divination signs are not harmed (the original text is missing one character here, reading as 'but the sons and grandsons are not harmed'), then descendants will flourish and thrive, and even if there is water, it will not be a problem.

凡墳墓埋凶，若怕鬼旺動克世，官鬼要休囚安靜。世為家長，應為卑幼，財為家業，子為祭祀，並宜靜，不宜動。或問：鬼旺宜火之說。曰：鬼旺只是不利，故宜火，不宜葬也。

Whenever a funeral is conducted and the hexagram shows an ominous sign, the main concern is that the official ghost becomes prosperous and strong, thus attacking the world line. The official ghost should be weak and quiet. In this context, the world line represents the head of the family, the response line represents the younger and inferior family members, the wife's wealth represents the family's property, and the children represent the worship and ancestral rites. These lines are all better when they are quiet and not active. Someone asks: The previous text says "when the official ghost is strong, it is better for it to transform into fire," what is the reasoning behind this? The answer is: Since the official ghost being strong and prosperous is inherently unfavorable, it is better to have it transform into fire rather than to have it remain as earth, which would be the case for burial.

陰宅先論墓地，次論卦身，要有財福，世應有氣，相生之妙。未葬時，外亡內冢，相剋，言不要官旺。已葬時，內亡外冢，相生吉，鬼旺亡人安，鬼為亡，身為冢。

When divining about a burial site, first consider the land itself, then the hexagram body. The hexagram should contain wealth and children, and both the world line and response line should have vitality, with mutual generation to show good results. Before burial, the outer trigram represents the deceased and the inner trigram represents the tomb site. If they are in mutual control, it is not good, meaning that the official ghost should not be prosperous and strong at this time. After burial, the inner trigram represents the deceased and the outer trigram represents the tomb site. If they are in mutual generation, it is auspicious, and the official ghost being prosperous and strong indicates the deceased's stability. In summary, the official ghost represents the deceased, and the hexagram body represents the tomb. The relationship between them changes according to whether the burial has taken place or not, and cannot be judged in the same way.